Certaine
Sermons
vpon
the
2
,
3
,
4
,
5
,
6
,
7
,
and
8.
Verses
of
the
eleuenth
Chapter
of
S.
Paule
his
Epistle
to
the
ROMANES
.
Preached
in
the
Parish
Church
of
Northiham
,
in
the
County
of
Sussex
,
in
the
Moneths
of
Iuly
,
August
,
and
September
,
this
last
yeare
,
1611.
By
IOHN
FREWEN
the
ordinary
Pastor
there
.
Esay
30,1,10
.
¶
Wo
to
the
rebellious
Children
,
sayth
the
Lord
,
that
take
Counsell
,
but
not
of
mee
;
and
couer
with
a
couering
,
but
not
by
my
Spirit
;
that
they
may
lay
sinne
vpon
sinne
.
¶
Which
say
to
the
Seers
,
see
not
;
and
to
the
Prophets
,
prophesie
not
vnto
vs
right
thinges
:
but
speake
flattering
things
vnto
vs
;
prophesy
errors
.
LONDON
Printed
for
Richard
Bankworth
,
dwelling
at
the
signe
of
the
Sunne
in
Paules
Church-yard
,
1612.
To
the
right
worshipfull
,
Thomas
Couentrey
Esquire
;
of
Hill
,
and
Croome
Debitat
in
the
County
of
Worcester
;
Grace
,
Mercy
,
and
Peace
from
God
our
gracious
and
Heauenly
Father
,
and
from
our
blessed
Lord
and
Sauiour
Iesus
Christ
.
AS
about
the
space
of
sixe
and
twentie
yeares
since
(
Right
Worshipfull
and
right
deare
in
the
Lorde
)
I
dedicated
to
your
worthy
Father
(
that
iust
&
vpright
Iudge
(
as
a
testimony
of
my
thankefulnesse
for
his
manifolde
fauours
,
and
for
some
other
respects
which
I
then
remembred
)
certaine
fruitful
instructions
(
as
the
first
fruits
of
my
study
and
paines-taking
in
the
ministry
of
the
Gospel
)
which
hee
wel
esteemed
and
accounted
of
:
So
now
,
for
the
reasons
heereafter
expressed
,
haue
I
presumed
to
present
to
your selfe
,
(
though
a
little
,
yet
)
a
liuely
image
of
my
progresse
and
growth
in
the
mayne
duties
of
that
calling
,
which
no
lesse
then
your
godly
Father
,
I
am
wel
assured
,
you
do
affect
.
But
yet
,
from
a
priuate
&
perticuler
respect
and
consideration
of
your selfe
,
the
principall
motiue
(
as
I
freely
confesse
)
for
the
divulging
of
these
Sermons
,
did
not
spring
at
the
first
,
but
euen
as
the
Lord
God
(
according
to
his
mercifull
prouidence
and
mighty
power
,
for
the
good
of
his
children
)
dooth
oftentimes
fetch
light
out
of
darkenesse
,
good
out
of
euil
,
honour
,
and
glory
,
out
of
that
which
in
it selfe
is
loathsome
and
dishonorable
;
euen
so
,
from
the
verie
corrupt
affections
of
some
of
the
hearers
,
traducing
&
reproaching
,
wresting
and
peruerting
them
,
hath
beene
deriued
the
especiall
cause
of
their
publication
.
Whereas
otherwise
,
as
a
broken
voyce
sounding
in
the
Ayre
,
woorthy
of
no
regarde
,
they
had
clearely
fleeted
and
vanished
away
.
Many
of
the
particuler
cauils
and
obiections
of
such
detractors
,
in
an
Apology
,
directed
to
some
of
the
principal
Knightes
and
Gentlemen
,
and
to
all
others
truely
fearing
God
in
the
East
part
of
our
Countie
,
both
Ministers
and
people
,
I
haue
alreadie
discouered
and
confuted
at
large
.
Which
Apologie
,
howsoeuer
(
by
some
others
wel
affected
,
and
by
my selfe
at
the
first
)
it
was
thought
fit
to
be
published
in
as
common
and
general
a
maner
as
the
Sermons
themselues
;
yet
vpon
later
cogitations
,
I
resolued
otherwise
.
For
when
I
haue
done
my
best
endeuour
for
the
clearing
of
mine
innocency
,
touching
both
Doctrine
and
life
,
in
the
Consciences
and
experience
of
such
,
who
dwelling
in
our
Coasts
,
might
be
induced
by
the
secrer
whisperings
and
backbytings
of
the
contrary-minded
,
to
iudge
amisse
,
and
so
to
speake
euill
of
the
way
of
saluation
;
it
is
enough
for
mee
,
though
the
whole
world
besides
remayne
ignoraunt
of
my
condition
,
and
that
for
euer
.
As
the
Lord
God
decreed
from
euerlasting
,
that
there
should
bee
a
difference
betweene
man
and
man
;
and
that
out
of
one
lumpe
or
masse
there
shoulde
spring
two
seedes
:
The
elect
contained
vnder
the
seede
of
the
Woman
,
and
the
Reprobate
or
maglignant
Church
comprehended
vnder
the
name
of
the
Serpents
seed
.
So
if
it
may
please
you
to
take
a
serious
view
and
consideration
of
these
ensuing
Sermons
,
you
shall
clearely
discerne
,
that
in
teaching
and
discouering
the
seuerall
notes
and
markes
of
this
difference
,
as
they
are
distinguished
in
the
word
of
God
(
a
Doctrin
most
vnsauoury
and
vnpleasant
to
the
Naturall
and
vnregenerate
man
,
and
that
the
people
vnto
whom
they
were
preached
,
might
be
directed
&
retained
in
the
good
and
right
way
that
leadeth
vnto
life
,
and
haue
their
steppes
turned
from
by-wayes
and
crooked
pathes
which
tende
vnto
death
,
consisteth
the
maine
scope
and
drift
of
them
al
;
&
that
there
is
not
so
much
as
one
sentence
bending
it selfe
to
the
reproach
or
disgrace
of
any
other
:
but
onely
of
such
,
who
by
continuance
in
euill
dooing
doo
disgrace
themselues
.
According
to
my
measure
,
which
your
worship
knowoth
well
enough
to
be
but
weake
and
smal
,
you
shall
finde
our
Lord
Iesus
Christ
in
euerie
Sermon
discouered
and
pointed
out
(
though
nothing
so
learnedly
,
eloquently
,
or
methodically
as
many
others
of
greater
gifts
&
graces
vse
to
do
,
yet
)
so
truly
,
sincerely
,
and
faithfully
,
I
trust
,
to
bee
the
way
,
the
truth
,
and
the
life
,
that
you
may
haue
cause
to
conclude
&
to
rest
resolued
,
that
howsoeuer
through
the
malice
of
the
Deuil
,
in
the
slaunderous
tongues
,
and
despightful
endeuours
and
attemptes
of
his
instruments
,
the
course
of
my
ministery
be
much
interrupted
,
and
verie
often
returned
into
mine
owne
bosome
agayne
,
without
any
good
effect
in
some
that
hear
it
,
yet
doo
I
vnfaignedly
desire
the
good
and
saluation
of
euery
one
,
without
difference
and
respect
of
personnes
,
and
that
I
apply
my selfe
for
the
furtherance
thereof
,
to
the
vttermost
of
my
power
.
But
letting
these
things
passe
,
&
neyther
to
trouble
your
worshippe
,
nor
to
grieue
myself
any
further
in
discoursing
of
them
,
I
wil
now
briefely
,
through
your
patience
,
shewe
the
Reasons
that
mooued
mee
to
the
Dedication
of
these
my
poore
Labours
,
vnto
your selfe
,
which
are
in
number
foure
.
First
,
because
I
haue
founde
by
long
and
sure
experience
,
that
as
you
haue
succeeded
your
good
Father
in
all
the
rest
of
his
Vertues
and
good
Qualities
;
so
also
,
in
vnfaigned
Loue
and
kindnesse
towardes
mee
and
mine
:
Nay
,
if
(
without
note
of
Flatterie
)
I
may
bee
bolde
to
speake
,
what
I
haue
alwayes
found
to
bee
true
,
the
Loue
and
Fauour
which
I
did
enioy
in
your
Fathers
dayes
,
sustayned
no
ebbe
by
his
decease
,
but
beecame
rather
freshly
renewed
,
and
verie
comfortably
flowing
with
encrease
;
yea
,
and
(
wherein
it
resembleth
the
Loue
of
our
Heauenly
Father
,
and
much
swarueth
from
the
ordinarie
Loue
of
most
mortall
Men
:
)
it
deminisheth
not
,
but
dayly
groweth
more
and
more
with
the
time
.
For
the
ordinarie
feeling
and
experience
whereof
,
what
shall
I
render
?
Nay
,
what
can
I
render
in
any
competent
measure
?
Siluer
and
Golde
haue
I
none
,
and
although
I
had
,
yet
(
God
bee
praised
for
it
)
you
neyther
neede
it
,
nor
expect
it
(
I
am
sure
)
at
my
hands
.
Well
,
such
as
I
haue
,
I
heere
make
tender
of
.
Accept
therefore
(
I
beseech
you
)
these
fewe
Meditations
,
as
our
Sauiour
Christ
did
the
poore
Widdowes
Myte
;
How
meane
soeuer
it
either
bee
indeede
,
or
may
seeme
to
bee
,
(
beeing
compared
with
some
other
Workes
of
Learned
men
)
yet
is
it
a
great
part
of
the
best
of
such
Riches
as
I
possesse
:
And
if
it
were
much
better
then
it
is
,
yet
should
I
as
willingly
bestowe
it
vpon
you
and
yours
.
A
second
Reason
is
,
because
that
the
whole
summe
and
substaunce
of
two
or
three
of
the
first
of
these
Sermons
heertofore
haue
sounded
in
your
Worships
eares
:
at
what
time
they
found
such
kind
entertainement
,
that
although
they
now
come
accompanyed
with
diuers
others
,
yet
do
I
fully
perswade
my selfe
,
their
welcome
therefore
will
bee
no
whit
the
lesse
,
but
rather
so
much
the
better
;
yea
,
and
so
as
henceforth
they
shal
haue
a
resting
place
,
not
in
your
house
alone
,
but
euen
in
some
part
of
your
very
heart
,
and
that
for
euer
.
Thirdly
,
that
by
this
meanes
occasion
and
opportunity
may
bee
offered
to
adde
some
little
helpe
for
the
furtherance
of
the
peoples
saluation
in
that
my
Natiue
Countrey
.
From
which
though
I
bee
seperated
in
person
and
habitation
,
yet
not
in
affection
and
good
will
:
and
the
good
whereof
,
in
the
best
things
that
are
,
I
cannot
but
vnfaignedly
wish
and
desire
.
Which
wish
and
desire
of
mine
,
by
the
commending
of
this
to
your
Worships
patronage
and
protection
,
wil
bee
greatly
furthered
and
holpen
forward
,
I
know
,
to
a
good
effect
.
And
last
of
all
,
which
yet
is
not
the
least
of
all
,
that
vnder
your
Name
and
Title
,
I
might
expresse
some
thankefulnesse
to
the
right
Christian
and
vertuous
Gentlewoman
your
wife
,
and
to
her
Godly
and
Religious
Parents
,
who
now
loue
mee
,
not
for
your
sake
alone
(
as
I
clearely
discerne
)
but
for
the
truth
,
yea
whose
Loue
and
Fauour
,
whose
readynesse
and
chearefulnesse
(
euer
since
I
knew
them
)
by
all
good
meanes
,
by
themselues
and
by
others
,
to
do
me
good
,
hath
beene
,
and
is
so
exceeding
great
,
that
as
I
freely
confesse
,
I
haue
not
onely
admyred
it
,
but
beene
in
some
sort
astonished
at
it
,
considering
howe
free
it
is
alwayes
from
all
desert
.
But
to
conclude
,
if
I
for
my
part
,
see
verie
good
and
sufficient
cause
to
reioyce
and
praise
God
,
as
I
doo
indeede
,
for
your
daily
growth
in
fauour
both
with
God
and
men
,
for
the
Riches
of
Gods
mercie
and
bountifulnesse
bestowed
in
plentiful
measure
vppon
both
your
bodie
and
minde
in
heauenly
and
in
humain
Wisedome
and
Knowledge
,
and
in
manie
other
fit
and
necessary
guifts
and
graces
;
for
your
Health
,
Peace
,
and
Prosperitie
;
for
Gods
Blessinges
and
Fauour
in
your
louing
and
faithfull
yoake-fellow
,
being
a
chearefull
and
faithfull
helper
,
as
I
am
wel
assured
,
aswel
in
matters
of
Religion
,
as
of
this
life
;
and
for
that
godly
Stocke
and
generation
from
which
shee
is
discended
(
the
fellowship
and
society
whereof
,
to
your
very
great
comfort
you
do
inioy
.
)
As
also
,
for
diuers
other
particular
respects
which
I
might
remember
,
&
that
aswel
in
your
little
Oliue
braunches
,
as
otherwise
;
and
if
there
bee
good
and
sufficient
cause
for
mee
,
to
pray
vnto
God
to
blesse
and
sanctifie
these
,
and
euerie
of
these
,
to
your
ioy
and
consolation
;
yea
to
multiply
his
mercies
in
them
,
and
in
euerie
of
them
,
as
your
dayes
and
years
:
How
much
more
cause
you
your selfe
then
haue
to
reioyce
and
praise
God
,
for
such
special
loue
;
and
how
much
more
zealously
and
feruently
it
behooueth
you
to
pray
vnto
him
,
to
sanctifie
them
for
you
,
and
your selfe
for
them
;
that
so
in
your selfe
,
in
them
,
and
euery
of
them
,
the
Name
of
God
may
be
glorified
,
and
your
own
soule
and
Conscience
strengthened
and
confirmed
by
them
,
in
the
vndoubted
hope
and
assurance
of
eternal
life
.
I
neede
not
vrge
it
,
as
being
out
of
doubt
,
that
with
godly
Wisedome
and
Consideration
,
you
do
daily
remember
,
and
take
it
to
heart
.
And
thus
crauing
pardon
for
this
boldnesse
,
I
now
take
my
leaue
,
and
commend
your selfe
,
and
al
yours
,
to
the
Grace
and
Fauour
of
God
,
in
Iesus
Christ
.
From
Northiham
in
Sussex
,
this
fiue
&
twentith
of
March
.
1612.
Your
Worships
in
each
Christian
dutie
to
be
commaunded
,
Iohn
Frewen
.
Certaine
Sermons
vpon
the
2,3.4.5.6.7
.
and
8.
Verses
of
the
11.
Chapter
of
Saint
Paule
his
Epistle
vnto
the
ROMAINES
.
Verse
2.
¶
Know
yee
not
what
the
Scripture
saieth
of
Elias
,
how
hee
maketh
request
vnto
God
against
Israel
,
&c.
THe
whole
Doctrine
and
circumstances
of
this
11
Chapter
(
generally
considered
)
consist
of
two
especiall
and
principall
parts
.
In
the
first
whereof
,
the
Apostle
prooueth
by
many
Arguments
and
authorities
that
there
ought
not
to
bee
an
vtter
desperation
of
the
Iewes
,
as
if
they
were
all
generally
reiected
and
forsaken
.
And
in
the
second
part
,
hee
directeth
his
speech
vnto
vs
Gentiles
,
that
we
should
not
too
proudly
esteeme
of
our selues
,
&
despise
them
.
In
the
first
,
his
purpose
and
meaning
is
,
to
comfort
and
encorage
the
Iewes
:
and
in
the
second
,
to
perswade
the
Gentiles
to
modesty
and
humblenesse
of
minde
.
This
is
the
generall
scope
.
As
touching
a
more
particuler
consideration
,
the
Apostle
in
the
latter
part
of
the
former
chapter
,
hauing
preuented
two
sundry
obiections
of
the
Aduersaries
,
which
might
seeme
to
haue
beene
gathered
in
defence
of
the
Iewes
:
Now
in
the
beginning
of
this
Chapter
(
both
for
the
more
effectuall
clearing
of
himselfe
from
al
malice
towards
the
same
people
,
and
for
the
better
vnderstanding
of
his
Doctrine
)
hee
applyeth
himselfe
to
the
preuenting
of
a
third
Obiection
,
as
though
it
should
yet
further
be
said
vnto
him
by
some
one
of
the
Iewes
,
It
must
needes
follow
vpon
the
Doctrine
you
haue
deliuered
before
,
that
God
is
mutable
,
and
hath
now
vtterly
cast
off
the
Iewes
from
the
Couenant
of
his
grace
and
mercy
,
whereas
they
haue
alwaies
hitherto
beene
his
chosen
and
peculiar
people
.
To
which
Obiection
,
the
Apostle
answereth
by
a
very
vehement
deniall
in
the
first
Verse
,
saying
;
God
forbid
.
As
if
he
saide
,
although
I
haue
spoken
of
the
reiecting
and
casting
away
of
the
Iewes
,
yet
I
neuerthoght
,
much
lesse
saide
,
that
they
all
generally
are
reiected
and
forsaken
.
God
forbid
(
saith
S.
Paul
)
that
any
such
cogitation
shoulde
enter
into
my
heart
,
or
be
once
vttered
with
my
mouth
,
for
it
were
a
most
wicked
&
damnable
opinion
to
be
so
perswaded
.
This
is
the
sence
&
purpose
of
this
Obiection
,
and
of
the
Apostles
aunswere
thereunto
.
The
which
answere
,
hee
prooueth
and
amplifyeth
in
the
next
wordes
,
by
three
most
excellent
reasons
.
The
first
reason
hee
draweth
from
his
owne
example
,
in
the
latter
part
of
the
first
verse
.
For
I
also
(
saith
he
)
am
an
Israelite
of
the
seede
of
Abraham
,
of
the
Tribe
of
Beniamin
.
His
Argument
lyeth
thus
:
If
God
haue
reiected
all
his
people
,
without
exception
from
the
pertaking
of
his
grace
,
then
shoulde
I
bee
reiected
and
cast
off
,
(
For
I
am
an
Israelite
as
they
are
.
)
But
sure
I
am
(
saith
S.
Paule
)
that
God
hath
not
reiected
nor
forsaken
mee
:
therefore
all
Iewes
generally
are
not
cast
off
.
The
second
reason
of
his
denial
,
he
deriueth
in
the
second
Verse
,
from
the
fore-knowledge
of
GOD
.
God
(
saith
he
)
hath
not
cast
away
his
people
which
hee
knew
before
.
By
the
fore-knowledge
of
God
in
this
place
,
not
vnderstanding
a
generall
knowledge
,
(
for
so
should
it
comprehende
as
wel
the
wicked
as
the
godly
)
but
by
fore-knowledge
,
he
heere
vnderstandeth
a
knowledge
,
ioyned
with
an
election
and
acceptation
of
some
by
speciall
fauour
,
whom
he
had
ordained
to
eternall
life
;
according
as
in
this
sence
is
the
word
so
taken
,
Verse
1
,
6.
Rom.
8
,
2.
Ioh
.
10
,
1.
and
in
diuers
other
places
.
As
if
he
had
said
,
God
will
neuer
vtterly
forsake
those
whom
hee
hath
eternally
elected
.
God
hath
eternally
elected
some
of
the
Iewes
;
therefore
all
the
Iewes
generally
are
not
forsaken
.
The
thirde
reason
,
which
the
Apostle
produceth
,
for
the
proofe
and
confirmation
of
his
former
deniall
,
is
contained
in
this
Text
which
I
haue
read
vnto
you
.
And
it
is
drawn
and
deriued
(
as
you
see
)
from
the
example
of
that
time
wherein
Elias
liued
:
As
if
he
should
say
,
Euen
as
in
the
daies
of
Elias
the
Lord
God
reiected
not
all
the
people
of
Israel
generally
and
without
exception
,
but
amongst
an
innumerable
company
of
prophane
&
wicked
Idolaters
,
reserued
yet
,
and
safely
kept
to
him-selfe
a
certaine
number
,
yea
and
not
a
fewe
,
but
manie
thousands
;
which
men
serued
the
Goddes
of
the
Gentiles
,
nor
were
defiled
with
their
abhominations
:
euen
so
of
his
infinite
bountie
and
goodnesse
hath
he
at
this
time
also
vndoubtedly
preserued
some
of
the
Iewes
from
infidelity
,
and
whom
in
due
time
hee
will
exalt
to
eternall
life
:
Howsoeuer
the
greatest
multitude
,
thorough
the
stubbornnesse
of
their
owne
hearts
,
and
Tyrannous
cruelty
against
the
Son
of
God
,
and
his
faithfull
seruants
,
doo
most
miserably
remaine
in
the
state
of
condemnation
.
Nowe
,
for
the
Doctrines
which
may
arise
from
hence
for
our
comfort
and
instruction
.
The
first
point
most
necessarily
concerneth
all
the
faithfull
Ministers
of
Iesus
Christ
,
as
namely
;
That
to
the
ende
the
Doctrines
and
exhortations
which
they
teach
and
deliuer
vnto
the
people
of
God
,
in
the
publick
Ministry
&
preaching
of
the
Gospel
,
may
cheerefully
and
without
suspition
bee
heard
,
beleeued
,
embraced
,
and
obeyed
,
they
therefore
bee
euermore
Religiously
careful
to
approue
and
confirme
that
which
they
teach
,
&
that
wherunto
they
exhort
,
by
the
expresse
testimonies
and
authorities
of
the
Scripture
.
This
(
as
you
see
)
is
heere
necessarily
gathered
from
this
example
of
the
Apostle
S.
Paule
,
who
knowing
well
that
the
Iewes
would
be
ready
to
cauell
against
his
former
Reasons
,
as
though
hee
shoulde
arrogantly
conclude
,
that
the
promise
of
saluation
was
fulfilled
in
himselfe
,
and
in
a
few
others
like
vnto
him
:
he
therefore
in
this
3.
place
,
hath
recourse
to
the
authority
of
the
Scripture
,
the
which
hee
knew
without
manifest
wickednesse
could
not
be
contradicted
.
Approuing
thereby
,
that
as
in
the
daies
of
Elias
,
the
Lorde
preserued
verie
many
from
Idolatry
,
which
Elias
knew
not
;
euen
so
at
this
time
,
did
many
of
them
belong
vnto
Goddes
election
,
although
they
could
not
be
discerned
in
the
world
.
Heerin
for
further
confirmation
,
we
haue
not
onely
the
example
of
the
Apostle
Paule
in
manie
other
places
,
together
with
the
examples
of
all
the
rest
of
the
Apostles
,
as
we
may
see
in
their
seueral
Epistles
and
writinges
:
but
euen
the
example
also
of
our
lord
Iesus
Christ
himself
,
hauing
relation
for
the
confirmation
of
his
Doctrine
(
as
we
may
see
in
diuers
places
of
his
Gospell
)
somtimes
to
Moses
,
sometimes
to
Dauid
,
sometimes
to
one
place
of
the
Old-Testament
,
and
somtimes
to
another
.
And
now
if
the
holy
Apostles
of
Christ
,
who
could
not
possibly
erre
,
nor
bee
deceiued
in
any
point
of
Doctrine
,
which
they
should
teach
and
deliuer
vnto
the
people
of
God
(
as
writing
by
the
inspiration
of
Gods
spirit
,
and
speaking
as
they
were
moued
by
the
Holy-Ghost
.
)
If
they
thought
it
an
necessary
point
of
Christian
Wisedom
,
both
in
regard
of
the
discharge
of
their
own
duties
,
and
for
the
good
and
saluation
of
Gods
people
,
to
approue
and
confirm
their
Doctrine
by
the
authority
of
the
Scripture
.
Nay
,
if
our
Lord
Iesus
Christ
himselfe
,
the
author
of
truth
,
and
truth
it selfe
,
submitted
himselfe
heere-unto
:
Much
more
then
ought
all
the
Ministers
to
doo
the
same
at
this
day
,
as
being
of
themselues
subiect
vnto
errour
,
and
nothing
so
sure
of
any
heauenly
assistance
,
but
that
they
may
easily
both
deceiue
and
be
deceiued
.
Other
Reasons
wherefore
all
Doctrine
shoulde
be
prooued
by
the
Scripture
,
are
,
because
that
alone
it
is
,
which
all
men
(
vnder
paine
of
condemnation
)
are
bound
to
beleeue
,
and
whereunto
all
other
writings
,
testimonies
,
and
authorities
from
whomsoeuer
they
proceede
,
and
by
whomsoeuer
they
are
vttered
,
ought
wholly
to
yeelde
and
giue
place
.
Many
oftentimes
shew
great
reading
in
the
testimonies
of
Fathers
and
Poets
,
but
assure
your selues
(
my
Brethren
)
the
holy
Scripture
and
written
word
of
God
is
the
onely
Fountaine
and
Treasure-house
from
whence
al
truth
of
faith
&
holinesse
is
to
be
drawn
and
deriued
,
and
the
onely
right
Touchstone
and
perfect
Directory
,
whereby
all
truth
of
Doctrine
is
to
bee
tryed
and
examined
.
Verse
11.
And
therefore
notably
.
1
Pet
.
4.
If
any
man
speake
,
let
him
speake
as
the
words
of
God
.
Verse
20.
And
Isaiah
8.
To
the
law
,
and
to
the
testimony
,
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
A
third
reason
is
,
because
such
is
the
Authority
of
the
Scripture
,
and
so
hath
the
Lord
sanctified
the
same
for
our
vse
,
that
whatsoeuer
is
approoued
and
confirmed
,
although
it
be
but
by
one
Testimony
of
the
same
,
yet
it
excellently
agreeeth
,
and
hath
a
mutuall
relation
to
al
the
rest
,
and
no
lesse
reuerendly
and
religiously
ought
it
to
be
beleeued
&
embraced
,
then
if
the
Lord
in
an
audible
voice
were
plainly
heard
to
vtter
&
pronounce
the
same
from
heauen
.
For
surely
if
the
Lorde
should
at
this
day
speake
vnto
vs
,
and
to
our
outward
eares
,
as
hee
spake
in
times
past
vnto
the
holy
Patriarks
and
Prophets
,
yet
would
he
speake
no
otherwise
then
is
contained
in
the
Scriptures
.
For
God
is
no
Chaungeling
.
Ia
.
1.17
.
That
which
was
his
will
when
(
thorough
the
inspiration
of
his
spirit
)
the
Scriptures
were
written
:
the
same
is
his
will
now
,
and
shal
be
for
euer
For
these
reasons
most
notably
doth
our
Lorde
Iesus
Christ
match
him-selfe
with
the
holye
Patriarkes
and
Prophets
which
were
before
saying
.
Verse
11.
Io
.
3
We
speake
that
we
know
,
and
testifye
that
we
haue
seene
.
Now
he
alone
in
the
ministery
of
the
Gospell
,
may
rightly
bee
saide
to
speake
and
testifye
that
which
he
doth
know
,
and
hath
seene
,
who
confirmeth
that
which
hee
speaketh
by
the
euidence
of
Gods
worde
.
This
did
our
Lord
Iesus
Christ
,
this
did
the
Apostle
S.
Paul
,
and
this
must
all
the
faithfull
Ministers
of
Iesus
Christ
do
at
this
day
,
and
from
time
to
time
,
as
being
otherwise
guilty
euen
of
murthering
&
destroying
the
people
that
hear
and
rely
vpon
them
,
in
causing
them
to
builde
their
Fayth
and
hope
vpon
erors
and
lies
to
their
fearefull
condemnation
.
It
beeing
no
better
vndoubtedly
then
verie
errors
and
lyes
,
whatsoeuer
swarueth
from
,
or
is
in
any
measure
repugnant
or
contrary
to
the
word
of
God
,
dangerous
to
the
saluation
of
all
such
as
beleeue
or
resolue
vpon
it
.
And
nowe
as
heerby
the
whole
summe
and
substance
of
all
Popish
Doctrine
is
euidently
approued
not
to
be
of
God
,
as
being
so
farre
from
hauing
the
Testimonies
and
authority
of
the
holye
Scripture
to
warrant
and
confirme
the
same
,
as
that
it
is
flatly
repugnant
thereunto
,
as
wee
shall
see
God
willing
in
that
which
followeth
:
euen
so
it
teacheth
vs
not
only
to
esteem
and
account
such
alone
,
for
the
true
and
faithfull
Ministers
of
Iesus
Christ
,
who
are
Religiously
carefull
to
approue
and
confirme
that
which
they
teach
,
and
whereunto
they
exhort
by
the
expresse
Testimonies
of
Gods
word
:
but
also
that
in
the
fear
of
God
we
heare
and
receiue
such
Doctrines
and
exhortations
from
time
to
time
,
not
as
mans
word
,
but
as
it
is
indeed
the
true
and
holy
word
of
God
,
1
Thes
,
2
,
13
Iam
.
1
,
21.
with
feare
and
trembling
,
and
with
ioy
and
chearefulnesse
,
as
the
word
that
is
able
to
saue
our
soules
.
According
as
also
belongeth
heerunto
the
notable
exhortation
of
Salomon
.
Eccl.
4.
Verse
17
Take
heede
to
thy
foote
when
thou
enterest
into
the
house
of
God
,
and
bee
more
neare
to
heare
,
then
to
offer
the
sacrifice
of
fooles
:
for
they
know
not
that
they
do
euill
.
And
surely
this
is
a
notable
exhortation
,
according
wherunto
if
men
and
women
would
be
religiously
carefull
to
look
to
themselues
when
they
come
to
the
hearing
of
Gods
worde
,
farre
more
comfortable
effects
of
sounde
knowledge
,
faith
,
repentaunce
,
and
such
like
,
would
vndoubtedly
ensue
,
then
are
now
to
be
found
.
The
greatest
part
of
people
for
want
of
due
preparation
to
heare
Gods
word
(
by
Prayer
before
hand
)
offering
no
better
(
as
Salomon
speaketh
)
when
they
are
at
the
Church
,
then
the
sacrifice
of
fooles
,
receiuing
little
or
no
benefit
by
that
which
is
spoken
,
but
returne
home
againe
from
the
Sermo●
as
ignorant
and
sencelesse
,
and
as
fa●
from
all
true
feare
of
God
,
as
whe●
they
came
thither
:
&
this
is
through
want
of
grace
,
and
of
the
gr●cious
assistance
of
Gods
spirit
(
which
shoul●
before
haue
beene
prayed
for
.
)
Th●
voice
of
the
Minister
without
this
(
let
him
preach
neuer
so
wel
,
and
cry
neuer
so
loud
)
sounding
onely
in
th●
eare
,
and
vtterly
vnable
to
pierce
th●
heart
.
So
true
is
that
saying
of
th●
Apostle
,
1
Cor
.
3
,
6.
I
haue
planted
,
Apollos
watered
but
God
gaue
the
encrease
.
Thu●
much
from
the
example
of
the
Apostle
Saint
Paule
,
in
prouing
and
confirming
his
Doctrine
by
the
authority
of
the
Scripture
.
Now
,
in
the
next
place
,
the
Apostle
(
as
you
see
)
in
this
phrase
of
speech
,
taking
it
as
a
thing
granted
and
out
of
al
question
,
that
the
faithfull
to
whom
hee
wrot
were
not
ignorant
,
but
well
grounded
and
instructed
in
the
historie
of
the
Scripture
.
Know
ye
not
(
saith
he
)
what
the
scripture
saith
?
As
if
he
saide
,
I
doo
nothing
doubt
,
but
that
you
very
well
knowe
and
vnderstand
the
same
.
We
necessarily
learne
,
that
it
is
a
notable
thing
,
when
not
onely
the
Minister
,
but
also
the
people
be
men
of
knowledge
,
knowing
and
vnderstanding
in
some
acceptable
measure
what
the
word
of
god
propoundeth
to
be
knowne
,
beleeued
,
embraced
and
obeyed
.
Such
well
grounded
Christians
were
the
faithfull
Romanes
vnto
whom
the
Apostle
wrote
this
Epistle
,
as
wee
may
see
not
onely
in
the
Inscription
,
but
in
diuers
other
places
.
And
amongest
the
rest
especially
chap.
15.
where
he
hath
these
words
.
Verse
14
And
I
my selfe
also
am
perswaded
of
you
,
my
brethren
,
that
yee
are
full
of
goodnesse
,
and
filled
with
al
knowledge
,
and
are
able
to
admonish
one
another
.
Which
words
do
plainly
import
,
that
although
it
bee
vtterly
vnpossible
to
attaine
a
full
and
perfect
measure
of
heauenly
wisedome
and
vnderstanding
during
this
life
,
the
perfection
thereof
,
as
also
of
al
other
spirituall
gifts
and
graces
,
beeing
reserued
for
the
life
to
come
(
at
what
time
wee
shall
knowe
,
euen
as
wee
are
knowne
,
1
cor
.
13
,
12
)
yet
notwithstanding
so
excellently
furnished
therewith
,
according
to
the
glorious
Gospell
of
Iesus
Christ
,
ought
all
true
Christians
to
be
,
as
that
they
may
be
able
thereby
,
not
onely
to
approoue
and
confirme
their
owne
faith
,
and
the
faith
of
others
,
but
also
to
iustify
and
maintain
the
credite
of
the
truth
against
all
errors
and
false
opinions
,
which
may
any
way
tend
to
obscure
or
deface
the
same
.
And
for
want
of
such
knowledge
,
Verse
3
,
wee
may
see
Esa
.
1.
and
other
places
,
how
sharply
the
Lord
reproueth
the
people
of
Israel
,
and
compareth
them
euen
to
dumbe
and
vnreasonable
creatures
.
The
Oxe
(
saith
he
)
knoweth
his
owner
,
and
the
Asse
his
maisters
Crib
,
but
Israel
hath
not
knowne
;
my
people
hath
not
vnderstood
.
And
Ier
.
8
,
7.
Euen
the
Stork
in
the
ayre
,
knoweth
her
appointed
times
,
and
the
Turtle
,
and
the
Crane
,
and
the
Swallow
,
obserue
the
time
of
their
comming
,
but
my
people
knoweth
not
the
iudgement
of
the
Lorde
.
Also
Chap.
4
,
22.
My
people
is
foolish
,
they
haue
not
knowne
me
,
they
are
foolish
children
,
and
haue
none
vnderstanding
:
they
are
wise
to
do
euill
,
but
to
doo
well
they
haue
no
knowledge
.
The
Reasons
wherefore
all
men
should
be
thus
well
acquainted
with
the
Scriptures
,
are
,
first
because
they
are
profitable
not
onely
to
teach
and
instruct
,
but
also
to
make
vs
absolute
Christians
;
yea
perfect
vnto
all
good
Workes
.
2
Tim
.
3
,
16
,
17.
And
secondly
,
forasmuch
as
to
this
ende
and
purpose
they
were
committed
to
writing
,
Rom
,
15
,
4.
that
by
a
Religious
meditation
and
exercise
of
them
,
we
might
bee
trained
vp
in
the
vndoubted
hope
of
eternall
life
.
The
knowledge
and
vse
of
the
Scripture
therefore
necessarily
appertaineth
to
the
instruction
of
all
the
Saints
of
God
.
It
was
written
,
as
the
Apostle
saith
,
For
our
learning
,
whether
we
be
learned
or
vnlearned
,
men
,
Gal
3
,
28.
or
women
,
olde
or
young
,
For
there
is
no
respect
of
persons
with
GOD
,
but
as
the
Apostle
saith
.
1
Tim
.
2.
1
Tim
.
2
,
4
He
would
haue
all
men
to
bee
saued
,
and
to
come
to
the
knowledge
of
the
truth
.
Gather
the
people
together
(
saith
the
Lord
by
Moses
,
Deut
31.
Deut
.
31
,
12
13.
Men
,
women
,
and
Children
,
and
the
Stranger
that
is
within
thy
gates
,
that
they
may
heare
,
&
that
they
may
learne
and
feare
the
Lorde
your
God
,
and
keepe
and
obserue
al
the
wordes
of
this
Law
.
What
can
be
spoken
more
plainly
for
the
confirmation
of
this
truth
,
that
it
is
the
Lords
good
will
and
commandement
,
that
not
onely
men
,
but
,
that
men
,
women
,
and
children
,
should
be
taught
and
instructed
in
his
Statutes
and
iudgements
.
The
Prophet
Dauid
thought
it
meet
also
,
that
the
people
generally
should
com
to
the
knowledge
of
the
scripture
;
&
therefore
Psal
.
1.
he
pronounceth
him
blessed
whose
delight
is
in
the
law
of
the
Lord
,
Verse
2
,
3.
and
in
his
Law
doth
meditate
day
and
night
.
And
Ps.
119.
Verse
2
,
3
,
9
Blessed
are
those
that
are
vpright
in
their
way
,
and
walke
in
the
Law
of
the
Lord
,
&c.
And
a
little
after
,
Wherwith
shal
a
yong
man
redresse
his
way
?
in
taking
heed
therto
according
to
thy
word
.
He
is
blessed
by
the
sentence
of
Dauid
,
that
meditateth
in
the
word
of
God
:
whereupon
it
followeth
on
the
contrary
,
that
hee
is
euen
cursed
that
taketh
no
delight
to
exercise
himselfe
therein
.
Concerning
this
thing
,
it
is
also
to
bee
obserued
,
what
the
Lord
saith
by
Moses
to
the
people
of
Israell
.
Deut
.
6.
Verse
6
,
7
,
8
9
,
20
,
21
,
22
&c.
These
words
(
saith
the
Lord
)
which
I
command
thee
this
day
,
shall
bee
in
thy
heart
,
and
thou
shalt
rehearse
them
continually
vnto
thy
children
,
and
thou
shalt
talke
of
them
,
&c.
as
you
may
see
at
large
in
that
Chapter
,
Verse
26
,
27
as
also
Exod
.
12.
Psal
.
7
8.
Exo
.
13
,
14
,
15
,
Psa
.
78
,
1
,
2
,
3
,
4
,
5
,
6
,
This
might
be
further
amplifyed
by
many
other
authorities
,
euerie
place
plainly
prouing
,
how
highly
God
requireth
that
euery
Father
,
and
euerie
housholder
,
should
be
so
perfect
and
skilfull
in
the
word
,
in
the
lawes
and
ordinances
of
the
Lord
,
as
that
thereby
they
may
not
onely
be
comforted
in
their
owne
soules
,
but
also
be
able
to
teach
and
instruct
their
children
&
families
from
generation
to
generation
,
in
the
right
vnderstanding
of
the
same
.
For
which
godly
zeale
and
endeuour
,
to
the
practise
whereof
doth
the
Lorde
himselfe
verie
highly
set
foorth
the
commendation
of
Abraham
.
Verse
17
,
18
19.
Genes
.
18.
I
know
him
(
saith
the
Lord
)
that
he
wil
commaund
his
sonnes
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
,
to
do
righteousnesse
and
iudgement
.
Also
Iohn
17.
Verse
3.
This
is
eternal
life
(
saith
Christ
)
that
they
know
thee
to
be
the
onely
very
God
,
and
whom
thou
hast
sent
Iesus
Christ
.
Nowe
no
where
is
this
Fountaine
Knowledge
to
be
had
,
but
onely
in
the
scripture
and
written
word
of
God
.
It
is
eternall
life
therefore
truly
to
know
and
vnderstand
the
scripture
,
and
the
direct
way
to
eternall
death
,
to
remaine
ignorant
of
the
same
knowledge
,
of
necessity
going
before
faith
,
without
which
faith
there
is
no
saluation
.
For
hee
that
beleeueth
in
Christ
shal
not
bee
condemned
,
but
he
that
beleeueth
not
,
Iohn
3
,
18.
is
condemned
already
.
And
Rom.
10
,
14.
How
shal
they
beleeue
in
him
of
whom
they
haue
not
heard
?
Thus
you
see
,
that
God
(
whose
wisedome
shineth
euen
in
the
least
of
his
creatures
)
hath
not
ordained
his
word
to
be
an
idle
thing
or
to
serue
onely
for
a
fewe
,
but
for
all
;
yea
,
Psal
.
19
,
7
Prou.
1
,
4
euen
to
giue
the
simple
wisedome
,
and
to
the
childe
knowledge
&
discretion
.
And
that
as
it
is
his
wil
that
his
Ministers
should
teach
his
people
,
euen
all
his
counsell
which
he
hath
reuealed
:
Acts
20
,
21.
so
is
it
his
wil
,
that
his
people
should
learne
it
all
,
to
the
ende
they
may
haue
hope
and
consolation
by
it
,
in
the
gouerning
of
their
liues
,
and
in
the
strengthening
of
their
faith
.
Whosoeuer
hath
a
religious
care
&
delight
to
meditate
&
exercise
themselues
in
the
holy
scripture
and
written
worde
of
God
,
their
soules
shall
thereby
be
notably
fed
,
strengthned
,
confirmed
,
and
comforted
.
They
shal
haue
true
peace
of
Conscience
,
ioy
in
the
Holy-Ghost
,
assurance
of
Gods
loue
,
and
of
eternall
life
.
But
as
for
such
as
haue
no
true
delight
heerein
,
they
can
haue
no
true
peace
of
conscience
,
no
sound
ioy
in
the
holy
ghost
,
no
assurance
of
Gods
loue
,
nor
of
eternal
life
.
Al
which
notable
effectes
are
not
attributed
to
the
word
of
god
by
any
deuise
of
man
,
but
vpon
sufficient
warrantize
from
the
same
.
As
in
Amos
8.
wher
the
want
of
Gods
word
(
in
the
preaching
and
hearing
of
it
)
is
compared
to
an
intollerable
famine
,
Vetse
11.
famishing
not
only
the
body
,
but
both
soule
&
body
.
Whereas
the
Apostle
S.
Peter
also
saith
,
1
Pet
.
1
,
23.
Verse
25.
that
we
are
borne
anew
,
not
of
mortall
seed
,
but
of
immortal
,
by
the
word
of
God
,
who
liueth
and
endureth
for
euer
.
And
a
litle
after
,
this
is
the
word
that
is
preached
among
you
:
whereas
our
Lord
Iesus
Christ
saith
also
in
his
Gospell
,
Ioh
.
15
,
3
,
7
Now
are
ye
cleane
through
the
worde
which
I
haue
spoken
vnto
you
.
And
a
little
after
,
If
ye
abide
in
me
,
and
my
words
abide
in
you
,
Aske
what
ye
wil
,
&
it
shal
be
done
to
you
.
And
in
another
place
,
If
a
man
loue
me
hee
wil
keepe
my
words
,
&
my
father
will
loue
him
,
Ioh
.
14
,
23
,
24.
&
we
wil
come
vnto
him
,
and
dwel
with
him
.
Hee
that
loueth
mee
not
,
keepeth
not
my
words
.
Many
are
the
places
that
might
bee
alledged
,
but
by
these
it
is
cleare
,
how
plentifull
the
scripture
is
in
setting
forth
the
notable
commendation
&
effects
of
the
word
of
God
:
&
al
to
encourage
vs
from
the
highest
to
the
lowest
,
to
a
zealous
regarde
of
the
same
,
as
being
necessary
to
be
known
of
vs
in
euery
part
,
and
euery
way
to
be
practised
,
for
the
aduancement
of
Gods
glory
in
our
mortall
bodies
,
&
for
the
comfortable
sealing
and
assurance
of
our
saluation
.
Now
the
euident
trueth
of
this
point
,
first
,
notably
tendeth
to
the
confutation
of
the
Papists
,
whereas
by
their
Doctrine
and
practise
they
maintaine
,
that
ignorance
is
the
Mother
of
deuotion
,
that
inuincible
ignorance
is
not
sinne
,
and
so
no
hinderance
of
it selfe
to
saluation
,
if
men
be
Christened
.
For
which
cause
,
like
the
Pharises
(
whom
Christ
reprooueth
for
it
Luke
11.
Verse
52.
)
They
take
away
the
Key
of
Knowledge
from
the
common
people
,
and
wil
neither
enter
into
the
Kingdome
of
God
themselues
,
nor
suffer
others
to
enter
.
Obstinately
affirming
,
that
the
knowledge
and
vnderstanding
of
the
Scriptures
,
appertaine
onely
to
great
Learned
men
,
and
not
to
the
common
multitude
of
men
and
women
:
which
is
asmuch
in
effect
,
as
if
they
should
say
in
plaine
termes
,
that
the
blessednesse
of
the
heauenly
kingdome
appertaineth
only
to
great
lerned
men
,
and
not
to
the
multitude
of
men
and
women
.
For
if
the
kingdom
of
heauen
belong
vnto
them
,
then
(
without
exception
)
all
those
means
withall
,
which
the
Lord
hath
sanctifyed
for
the
building
of
them
vp
to
that
heauenly
glory
.
Secondly
,
this
Doctrine
notably
meeteth
with
such
(
as
many
such
there
are
)
who
will
be
readie
to
say
(
when
they
are
either
exhorted
to
labour
for
knowledge
,
or
reproued
for
their
ignorance
)
although
I
haue
not
so
much
knowledge
and
vnderstanding
in
the
Scripture
,
as
you
&
others
,
yet
I
carry
as
good
a
mind
,
I
haue
as
good
intents
,
zeale
,
hope
,
affections
,
and
desires
,
nothing
at
all
considering
that
whatsoeuer
minde
,
intent
,
zeale
,
hope
,
affection
,
or
desire
,
is
not
grounded
vpon
Gods
worde
,
it
is
an
vnsound
minde
,
an
ill
intent
,
a
false
zeale
,
a
deceitfull
hope
,
a
vaine
affection
,
and
a
corrupt
desire
,
in
no
sort
profitable
to
those
that
haue
them
,
but
directly
tending
to
the
dishonour
of
God
,
and
prouoking
of
his
wrath
.
The
Israelites
had
zeale
,
yea
euen
the
zeale
of
God
(
as
the
Apostle
calleth
it
)
Rom.
10.
but
being
not
according
to
knowledge
,
Verse
2.
it
profited
them
nothing
.
Vzza
had
a
good
mind
and
intent
in
staying
the
Arke
when
he
saw
it
shaken
.
Verse
9
,
10.
1
Chron
.
13.
but
dooing
it
without
the
warrant
of
Gods
word
,
he
was
fearefully
punished
with
sodaine
death
.
S.
Paule
before
his
conuersion
had
a
good
intent
in
persecuting
the
Church
of
Christ
,
Acts
9
,
12
,
&c.
and
shall
we
say
that
hee
did
well
?
Thus
wee
may
see
that
God
will
accept
no
seruice
at
our
handes
,
let
it
carry
neuer
so
fair
shewes
of
Deuotion
and
good
intents
,
vnlesse
it
be
performed
with
sound
knowledge
and
vnderstanding
according
to
his
word
.
Thirdly
,
this
directly
tendeth
to
the
reproofe
of
all
such
(
as
many
such
there
are
)
who
although
they
haue
heard
the
word
of
God
many
daies
&
yeares
together
,
and
enioy
liberty
and
opportunity
to
exercise
themselues
therin
,
do
yet
remain
but
as
little
children
that
are
to
be
fedde
with
Milke
,
and
not
able
to
digest
strong
meate
.
If
such
be
asked
any
question
concerning
their
worldly
affairs
,
they
can
easily
giue
an
answere
,
and
readily
render
a
sound
reason
of
that
which
they
say
.
But
if
they
be
examined
of
their
estate
before
God
,
and
how
the
case
standeth
with
them
touching
knowledge
of
heauenly
things
,
faith
,
repentance
,
peace
of
conscience
,
assurance
of
Gods
loue
,
&
such
like
,
they
are
found
mute
,
&
know
not
what
to
say
;
yea
&
which
is
most
of
al
lamentable
to
consider
,
nothing
at
all
ashamed
(
are
the
greater
part
)
to
consider
their
ignorance
in
this
behalfe
.
This
olde
Popish
poyson
hath
so
infected
mens
hearts
,
as
if
ignoraunce
were
better
then
knowledge
.
And
that
i●
they
say
the
Lordes
prayer
,
come
to
the
Church
,
carry
the
names
of
christians
and
Protestants
,
it
is
sufficient
,
and
more
precisenesse
then
necessary
to
labor
for
further
perfection
:
wherin
they
most
wretchedly
deceyue
themselues
.
But
nowe
as
the
Papistes
by
this
which
hath
been
spoken
,
are
euidently
discouered
to
haue
hard
harts
,
and
to
be
deadly
enemies
to
the
saluation
of
Gods
people
,
in
thus
denying
the
the
Bread
of
life
in
their
own
tongs
,
without
speciall
license
,
without
the
which
,
there
can
be
nothing
but
assured
death
:
and
as
it
discouereth
the
wretched
and
miserable
estate
and
condition
of
the
rest
,
as
being
no
other
but
the
very
state
of
condemnation
;
so
it
teacheth
vs
,
not
onely
to
glorify
God
,
and
to
praise
his
name
for
vouchsafing
vs
the
free
passage
&
pure
preaching
of
his
word
and
Gospell
,
with
liberty
and
opportunity
to
exercise
our selues
therin
;
but
also
to
pray
vnto
him
for
the
gracious
assistance
of
his
blessed
spirite
,
that
wee
may
not
enioy
so
great
a
blessing
in
vaine
,
but
may
take
the
occasion
and
opportunity
(
whiles
it
is
offered
)
to
be
builded
vp
from
one
degree
of
holinesse
vnto
another
,
according
therunto
,
euen
vntill
we
become
perfect
members
of
Iesus
Christ
,
and
enioy
eternall
life
.
¶
Know
ye
not
what
the
scripture
saith
of
Elias
?
The
place
of
Scripture
whereunto
in
these
words
he
hath
relation
,
is
1.
King
.
19
,
10.
where
it
is
recorded
,
how
after
Elias
had
caused
al
the
Prophets
of
Baal
to
be
slain
at
the
brook
Kishon
,
Iezebel
the
wife
of
King
Ahab
hearing
thereof
,
sent
a
messenger
vnto
Elias
saying
;
The
Gods
do
so
to
me
,
and
more
also
,
if
I
make
not
thy
Life
like
one
of
their
liues
,
by
to
morrow
this
time
.
The
whic●
newes
when
Elias
heard
,
he
arose
〈◇〉
went
for
his
life
,
and
came
to
Bersheba
which
is
in
Iudah
,
and
from
thenc●
went
a
daies
iourny
into
the
wilde●nesse
,
wher
being
refreshed
and
comsorted
of
the
Lorde
with
meate
an●
drinke
,
and
with
the
presence
of
hi●
holy
angel
,
he
walked
in
the
strengt●
of
that
nourishment
forty
dayes
an●
forty
nights
together
,
vnto
Horeb
th●
Mount
of
God
:
and
being
there
entered
into
a
Caue
,
the
Lord
saide
vnt●
him
,
What
doost
thou
heere
Elias
?
vnt●
whom
he
answered
the
first
and
th●
second
time
,
I
haue
bin
very
iealous
,
fr●
the
Lord
God
of
hosts
,
for
the
children
〈◇〉
Israel
haue
forsaken
thy
couenant
,
br●ken
downe
thine
Altars
,
slain
thy
prophe●
with
the
sword
,
and
I
onely
am
left
,
an●
they
seeke
my
life
to
take
it
away
.
Vnt●
which
cry
and
complaint
of
the
Prophet
,
the
Lord
replyeth
(
as
the
Apostle
doth
heere
alledge
it
)
that
he
ha●
reserued
to
himselfe
seauen
thousan●
men
,
&c.
The
second
Sermon
.
NOw
I
will
take
these
wordes
as
they
lye
in
order
,
and
out
of
that
place
gather
the
Doctrines
as
they
fitly
arise
by
Conference
of
both
places
;
whereas
the
Apostle
saith
heere
of
Elias
,
that
hee
communeth
with
God
,
or
maketh
request
vnto
him
against
Israell
.
The
wordes
of
the
Prophet
,
1.
Kings
19.
1
Ki
.
19
,
20
as
I
noted
before
,
are
these
;
I
haue
beene
verie
iealous
,
&c.
all
tending
to
one
purpose
.
For
the
Doctrine
then
,
whereas
Elias
directeth
himselfe
vnto
God
,
and
maketh
his
Prayer
and
complaint
vnto
him
,
as
one
fully
assured
,
that
as
the
Lorde
by
the
Idolatrie
and
abhominations
of
the
Wicked
,
was
greeuously
offended
,
so
hee
alone
was
able
to
take
vengeance
of
them
,
and
to
giue
vnto
him
a
comfortable
deliuerance
.
Wee
first
learne
from
hence
,
that
it
highly
behooueth
,
and
it
is
the
par●
and
dutie
of
all
true
Christians
to
be●
meruailous
zealous
and
earnest
in
hearty
prayer
and
calling
vpon
God
▪
And
as
at
all
other
times
,
and
vppon
all
other
occasions
,
forasmuch
as
th●
Lord
is
exceeding
rich
and
plentiful●
in
all
good
thinges
,
both
concernin●
foule
and
bodye
,
the
least
whereof
cannot
possibly
bee
had
any
othe●
where
:
so
especially
,
in
the
time
o●
affliction
and
trouble
,
and
whe●
(
through
the
rage
and
fury
of
malicious
enemies
)
we
be
in
any
misery
o●
distresse
.
The
Reasons
are
,
first
,
because
th●
Lord
God
is
the
fountain
of
all
soun●
comfort
and
consolation
,
the
ioy
o●
the
afflicted
,
the
deliuerer
of
the
oppressed
,
and
of
such
as
are
in
distresse
And
secondly
,
because
he
hath
promised
the
imparting
of
the
riches
an●
treasures
of
his
grace
and
fauor
,
vpo●
no
other
condition
,
nor
yet
vnto
an●
other
,
but
onely
vnto
such
as
humbl●
beg
and
craue
the
same
at
his
handes
,
by
faithfull
and
feruent
prayer
.
Examples
of
such
notable
zeale
and
feruency
in
prayer
(
besides
this
of
Elias
)
we
haue
in
Dauid
,
who
beeing
oftentimes
brought
into
so
great
extreamities
,
as
that
he
seemed
to
be
vtterly
forsaken
,
flyeth
still
vnto
God
by
Prayer
,
as
vnto
his
onely
refuge
,
and
most
humbly
craueth
comfort
and
succour
at
his
mercifull
hands
:
Verse
22.
as
Ps.
31.
Though
I
said
in
my
hast
I
am
cast
out
of
thy
sight
,
yet
thou
heardest
the
voice
of
my
prayer
,
when
I
cried
vnto
thee
.
Heerof
also
haue
we
his
example
.
Verse
31●
2
Sa
.
15.
at
such
time
as
he
was
in
great
daunger
of
his
life
through
the
vnnaturall
treachery
of
Absolon
,
and
diuellish
counsell
of
Achitophel
.
Verse
10.
As
also
Chap.
24.
when
he
felt
the
hand
of
God
vpon
him
for
his
offence
in
numbering
the
people
.
Of
Hezekiah
,
Verse
15
,
16
,
&c.
2.
Kin
.
19.
at
such
time
as
him-selfe
with
the
whol
Citty
of
Ierusalem
was
in
great
danger
of
destruction
thorough
the
mighty
hoast
of
Senaherib
.
Of
Iehosephat
,
also
of
Ieremy
,
Daniel
,
&c.
But
of
all
others
,
most
notably
heereunto
belongeth
the
example
of
our
Lorde
Iesus
Christ
,
Verse
19.
whereof
we
read
,
Math
.
26.
praying
vnto
his
heauenly
father
in
the
time
of
affliction
,
and
that
with
a
prostrating
of
himselfe
vppon
the
ground
.
And
now
if
such
holy
men
as
Dauid
,
Elias
,
Hezekiah
&
the
rest
;
nay
if
the
son
of
God
himselfe
,
our
Lord
Iesus
Christ
,
being
the
Lorde
of
life
and
saluation
,
thus
humbled
himselfe
in
feruent
prayer
and
calling
vppon
God
,
when
(
as
yet
)
in
regard
of
himselfe
,
he
had
no
need
of
any
heauenly
assistance
,
and
when
as
al
the
troubles
and
anguishes
which
hee
sustained
were
free
and
voluntary
,
wholly
also
for
vs
,
and
in
no
measure
for
himselfe
How
feruent
&
watchful
then
ought
we
to
be
in
this
christian
duty
&
exercise
of
praier
,
wee
hauing
continuall
need
of
the
Lords
assistance
,
&
in
infinit
respects
being
(
by
reason
of
our
sins
and
grieuous
offences
)
in
continual
danger
&
extremity
?
The
consideration
of
which
great
necessitie
of
praier
,
hath
caused
the
holy
ghost
to
vtter
notable
exhortations
therunto
,
as
Rom.
12.
that
we
should
continue
in
praier
,
Verse
12.
Verse
17
,
and
1
Th.
5.
Pray
(
saith
he
)
continually
.
Also
Eph.
6.
Pray
alwaies
with
all
maner
praier
&
supplication
in
the
spirit
,
Verse
18.
&
watch
therunto
with
all
perseuerance
and
supplication
for
al
Saints
.
For
this
cause
is
it
recorded
to
the
notable
comendation
of
Anna
the
daughter
of
Phanuel
,
that
she
went
not
out
of
the
temple
,
but
serued
God
with
fasting
&
prayers
,
night
&
day
.
Luke
2
,
36
,
37.
Heerunto
belongeth
the
example
of
Hannah
the
mother
of
Samuel
.
1
Sa
.
1
,
12.
As
also
the
woman
of
Canaan
.
Mat
.
15.
sheweth
vs
a
notable
example
of
vnwearied
constancie
and
continuance
in
prayer
,
she
neuer
ceasing
from
the
same
,
vntil
she
found
the
Lord
graciously
inclined
to
grant
her
desire
.
And
surely
a
man
would
thinke
that
the
consideration
of
our
manifolde
wants
and
necessities
,
should
moue
vs
to
a
feruent
constancy
and
continuance
in
prayer
.
For
who
is
he
so
rich
and
wealthy
,
but
he
hath
still
neede
of
the
Lords
blessing
and
protection
?
whose
estate
so
sure
and
vnmoueable
,
but
it
may
quickely
bee
ouerturned
and
brought
to
nothing
?
And
who
(
againe
)
so
holy
&
perfect
,
but
he
hath
continuall
neede
of
the
encrease
of
grace
?
All
which
,
can
no
otherwise
be
had
,
but
by
faithfull
Prayer
and
calling
vpon
GOD
.
Now
heereunto
for
our
better
encoragement
to
this
duty
may
be
produced
also
the
notable
effectes
which
haue
ensued
vpon
the
faithfull
Prayers
of
the
Saints
and
seruants
of
God
calling
vpon
him
in
the
time
of
affliction
and
troble
.
As
in
the
first
place
,
what
a
comfortable
effect
did
there
follow
vpon
this
prayer
of
Elias
?
the
Lord
graciously
deliuering
him
and
the
rest
of
his
faithfull
,
and
turning
the
rage
and
fury
of
their
cruell
persecutors
,
to
their
owne
feareful
confusion
.
The
like
comfortable
successe
had
the
Prayers
of
Dauid
,
hee
beeing
alwayes
preserued
from
the
wicked
attempts
of
Saul
:
and
the
Lord
bringing
the
treachery
of
his
vnnaturall
Sonne
and
wicked
Counsellors
to
their
owne
destruction
.
The
like
regard
had
the
Lorde
also
to
the
Prayers
of
Hezekiah
,
Ieremy
,
Daniel
,
&c.
The
notable
effect
that
ensued
also
vpon
the
Prayer
of
our
Lorde
Iesus
Christ
is
not
to
be
passed
ouer
.
In
the
dayes
of
his
flesh
(
saith
the
Apostle
,
Heb
.
5.
)
did
he
offer
vp
Prayers
and
supplications
with
strong
crying
and
teares
vnto
him
,
Verse
7.
that
was
able
to
saue
him
from
death
,
and
was
also
heard
in
that
which
he
feared
.
The
Apostle
in
these
wordes
,
not
onely
declaring
,
that
our
Lorde
Iesus
Christ
in
the
time
of
his
humiliation
and
according
to
his
humane
nature
,
did
pray
to
his
heauenly
Father
;
but
that
he
was
most
graciously
hearde
,
and
comfortably
assured
of
a
triumphant
victory
ouer
all
the
enimies
of
our
saluation
,
according
as
in
short
time
afterwarde
it
came
to
passe
in
very
deede
.
To
these
might
bee
added
the
comfortable
experiences
which
the
Apostles
,
Acts
4.
Acts
12.
Saint
Peter
,
Saint
Paule
,
Saint
Iohn
,
and
the
rest
,
had
of
the
Lordes
most
gracious
inclination
to
heare
their
prayers
,
and
to
graunt
their
requests
,
calling
vpon
him
in
the
time
of
their
imprisonments
and
greeuous
afflictions
.
Such
is
the
Lords
bountie
and
goodnesse
,
and
so
ready
is
his
mighty
and
mercifull
hand
to
performe
that
promise
which
in
Psal
.
50.
he
maketh
vnto
all
such
as
faithfully
call
vppon
him
in
the
time
of
affliction
and
distresse
,
Verse
15.
saying
;
Cal
vpon
me
in
the
day
of
trouble
:
I
wil
deliuer
thee
,
and
tho●
shalt
glorifie
me
.
Verse
18
,
19
And
Psal
.
145.
Th●
Lord
is
neere
to
al
that
cal
vpon
him
,
y●
to
al
that
cal
vpon
him
in
truth
.
Hee
w●●fulfil
the
desire
of
them
that
feare
him
,
b●
also
wil
heare
their
crie
,
and
wil
sa●
them
.
Much
might
bee
spoken
for
the
further
amplification
of
this
point
,
but
in
this
already
deliuered
,
wee
may
finde
sufficient
matter
to
encourage
vs
to
a
cheerefull
regarde
and
exercise
of
this
duty
.
And
howsoeuer
the
Lorde
may
oftentimes
seeme
to
neglect
our
Prayers
,
and
to
deferre
the
performaunce
of
our
requests
longer
then
wee
would
:
yet
must
we
not
distrust
nor
be
discouraged
,
but
alwaies
comfort
our selues
with
this
vndoubted
assurance
,
that
Hee
is
faithful
who
hath
promised
,
who
also
wil
doo
it
.
For
yet
a
little
while
(
sayth
the
Apostle
)
and
hee
that
shall
come
,
will
come
,
and
wil
not
tarry
.
Heb
.
10
,
23
,
37
,
38.
Now
the
iust
shal
liue
by
faith
:
but
if
any
with-drawe
himselfe
,
my
soule
(
saith
the
Lorde
)
shal
haue
no
pleasure
in
him
.
This
Comfort
encouraged
Dauid
,
and
therefore
,
2.
Sam
.
22.
Verse
4.
I
wil
cal
on
the
Lord
who
is
worthie
to
be
praised
,
so
shal
I
be
safe
from
mine
enemies
.
He
did
not
despaire
,
but
was
assured
,
that
as
the
Lorde
had
promised
,
so
would
he
not
fail
to
giue
him
a
comfortable
deliueraunce
from
his
enemies
:
according
whereunto
,
ought
no
extreamities
to
discourage
vs
,
eyther
from
hearty
praying
vnto
God
,
or
from
reposing
an
vndoubted
confidence
of
being
graciously
heard
,
1
Ioh
.
5
,
14
,
15.
in
whatsoeuer
we
aske
according
to
his
will
.
Secondly
,
from
the
consideration
of
the
notable
zeale
that
was
in
this
holy
Prophet
wee
are
taught
,
that
with
such
a
feruent
zeale
and
burnng
affection
ought
all
true
Christians
to
be
inflamed
towards
the
glory
and
honour
of
God
,
as
on
the
one
side
to
apply
vnto
themselues
,
&
for
the
comfort
and
reioycing
of
their
owne
hearts
,
whatsoeuer
tendeth
to
the
aduancement
thereof
,
euen
as
i●
themselues
were
notably
honoured
and
benefited
thereby
:
and
on
the
other
side
to
be
no
lesse
greeued
with
whatsoeuer
tendeth
to
the
reproach
and
dishonour
of
his
blessed
name
:
then
if
it
were
directly
intended
and
applyed
against
themselues
.
Such
a
burning
zeale
(
I
say
)
was
in
this
holy
and
excellent
Prophet
,
as
euidently
appeared
,
not
onely
in
causing
all
the
Prophets
of
Baal
to
bee
slaine
for
their
Idolatry
and
blasphemy
against
the
Lord
(
whereof
you
heard
before
)
but
in
that
he
feared
not
also
to
shew
himselfe
vnto
Ahab
,
and
that
in
the
heate
of
all
his
rage
and
madnesse
,
&
in
plaine
and
expresse
tearmes
,
to
discouer
and
reprooue
his
irreligious
,
1
King
.
18
,
18.
lewd
,
and
vngodly
life
.
Such
a
zeale
and
tender
affection
towardes
the
Lords
glory
,
was
in
the
Prophet
Dauid
,
he
being
no
lesse
touched
to
the
heart
with
sorrow
and
griefe
,
for
the
blasphemies
,
for
the
scornes
and
reproaches
which
were
vttered
by
the
wicked
against
the
Lord
,
and
against
the
sincerity
of
his
worde
and
worship
,
then
if
himselfe
in
his
owne
person
had
endured
them
all
.
As
Rom.
15
out
of
Psal
.
69.
Rom.
15.3
.
Psal
.
69
,
9.
The
rebukes
of
them
which
rebuke
thee
,
fel
on
me
.
And
Ps.
139
▪
Psal
.
139
,
21
22.
Do
not
I
hate
them
ô
Lord
(
saith
he
)
that
hate
thee
?
And
do
I
not
earnestly
contend
with
those
that
rise
vp
against
thee
?
I
hate
thē
with
an
vnfained
hatred
,
as
they
were
mine
vtter
enimies
.
Thus
was
Dauid
also
euen
as
it
were
deuoured
&
swallowed
vp
with
the
zeal
of
the
lord
;
he
accounted
all
those
for
his
enemies
,
who
were
the
enemies
of
God
,
&
no
lesse
hating
&
oposing
himself
against
them
,
then
if
they
had
hated
&
despised
him
,
and
intended
against
him
al●
the
mischiefe
they
could
possibly
deuise
.
Examples
of
such
burning
zeale
toward
gods
glory
,
we
haue
in
diuers
other
,
as
in
Moses
against
the
Idolatry
of
the
Israelites
,
it
beeing
recorded
i●
the
32.
ch
.
of
Exodus
,
Verse
19
,
20
that
when
he
saw
the
calfe
which
they
had
made
,
&
the
dancing
,
his
wrath
waxed
hot
,
&
he
cas●
the
Tables
out
of
his
hands
,
brake
them
in
pieces
,
burnt
the
Calfe
in
the
fire
,
ground
it
vnto
powder
,
strewed
it
vpon
the
Water
,
and
made
the
children
of
Israel
drink
of
it
.
This
surely
was
a
maruailous
zeale
in
this
holy
man
towards
Gods
glory
,
when
he
saw
it
so
prophaned
,
he
being
much
more
neerly
touched
thereby
with
greefe
of
heart
,
then
if
the
vilest
reproach
that
might
be
,
had
beene
offered
to
himselfe
.
Such
a
zeale
also
towards
the
Lord
,
had
Phinehas
,
Verse
8.
Num
.
25.
when
with
his
speare
he
thrust
thorow
the
two
fornicators
for
their
filthy
wickednes
in
transgressing
Gods
law
.
Notable
also
was
the
zeale
of
Ioshuah
,
in
punishing
the
wickednes
of
Achan
with
death
,
as
Ios
.
7
,
Verse
.
16
25.
of
Iehu
2
Kin
.
10.
in
that
he
slew
all
that
remained
of
the
house
of
Ahab
in
Isreel
,
&
al
that
were
great
with
him
,
&
his
Familiars
and
Priests
,
and
conuerted
the
house
of
Baal
to
a
filthy
vse
In
al
which
that
he
was
caried
with
a
burning
zeale
towards
God
,
himselfe
testifies
in
his
words
to
Iehonadab
the
Sonne
of
Rechab
,
saying
,
Come
with
me
,
and
see
the
zeal
which
I
haue
for
the
Lord
.
The
notable
example
also
o●
Hezekiah
,
in
breaking
the
Brazen
serpent
which
Moses
had
set
vp
.
Of
Iosiah
also
,
2
Kin
:
18
,
4
2
Kings
23.
Of
Nehemiah
,
chap.
13
,
25.
Of
the
Prophet
Ieremie
,
chap.
20
,
9.
But
aboue
al
others
most
notable
heerein
,
is
the
consideration
of
the
woonderfull
zeale
that
was
in
our
Lord
Iesus
Christ
,
when
hee
saw
the
house
of
God
,
and
the
place
of
his
worship
to
bee
horribly
prophaned
and
abused
,
with
the
buying
and
selling
of
Marchandize
,
Ver
:
15
,
17
as
Ioh
.
2.
The
vngodlines
of
the
thing
did
so
moue
him
to
indignation
,
as
that
he
forga●
al
respects
of
himselfe
,
&
was
so
swallowed
vp
of
zeale
,
that
hee
could
not
not
forbeare
such
wickednes
any
longer
,
but
with
a
scourge
of
Cordes
whipped
them
all
out
of
the
Temple
.
We
read
also
,
in
diuers
other
places
of
the
Gospell
,
that
although
in
outward
respectes
,
hee
submitted
himselfe
to
his
Mother
,
and
vnto
Ioseph
(
whom
men
supposed
to
bee
his
Father
)
yet
whensoeuer
there
was
any
question
concerning
any
particuler
of
his
Office
and
calling
(
for
the
accomplishing
whereof
he
was
sent
of
his
Heauenly
Father
into
this
world
)
hee
would
not
yeild
the
least
●ot
that
might
bee
vnto
their
affections
,
but
rather
reprooued
them
for
the
same
.
According
as
besides
the
reproouing
of
his
Mother
.
Verse
46
,
47
,
&c.
Iohn
2
,
3.
heereof
wee
haue
another
example
,
Mat
.
12.
it
being
there
recorded
,
that
when
one
told
him
(
as
hee
was
exercised
in
teaching
the
multitude
)
that
His
Mother
and
his
Brethren
stood
with●ut
,
desiring
to
speake
with
him
.
Who
is
●ny
Mother
(
answered
he
)
and
who
are
●ny
Brethren
.
And
a
little
after
,
Whoso●uer
shal
doo
my
Fathers
wil
which
is
in
Heauen
,
Verse
26
the
same
is
my
Brother
and
Si●ter
,
and
Mother
.
And
Luke
14.
If
any
man
come
to
me
,
and
hate
not
his
Father
●nd
Mother
,
and
wife
and
Children
,
and
Bretheren
and
Sisters
,
yea
and
his
owne
life
also
,
he
cannot
be
my
Disciple
.
An●
Mat
.
10.
Verse
35
I
am
come
to
set
a
man
at
va●ance
against
his
Father
,
&
the
daught●●
against
her
mother
,
and
the
daughter
law
against
her
mother
in
law
,
&c.
N●
that
Christs
meaning
is
to
giue
an●
encoragement
vnto
children
of
dis●bedience
,
God
forbid
:
but
he
teach●
heerein
,
that
the
glory
of
God
,
th●
faith
of
Christ
,
and
the
sincere
profesion
and
practise
of
Gods
worde
a●
will
,
ought
to
be
much
more
dear●
precious
vnto
vs
,
then
our
earthly
p●rents
and
kinred
,
and
that
wee
ought
rather
to
be
at
deadly
hatred
and
cotention
with
them
,
then
to
leaue
a●
part
of
that
vndone
,
which
the
Lo●
requireth
at
our
hands
,
according
he
plainly
afterward
expoundeth
〈◇〉
owne
meaning
,
saying
;
He
that
loue
father
or
mother
more
then
mee
,
is
〈◇〉
worthy
of
me
,
&c.
Verse
37
Now
to
come
to
t●
reasons
wherefore
al
true
Christia●
ought
to
be
inflamed
with
such
a
b●ning
zeale
of
Gods
glory
.
First
,
w●
must
know
that
the
glory
of
God
,
is
the
end
of
all
Gods
counsels
,
and
of
all
Gods
creatures
.
Now
,
the
ende
which
God
hath
appointed
to
all
our
dooinges
,
we
are
euermore
to
propound
and
set
before
vs
in
al
and
euery
thing
that
we
take
in
hand
:
but
god
hath
appointed
,
that
the
end
of
al
our
doings
should
be
his
glory
:
therefore
his
glory
at
all
times
and
in
all
things
must
be
especialy
respected
of
vs
,
and
aymed
at
,
according
to
that
of
the
Apostle
.
1
Cor
.
10.
Verse
31
Whether
ye
eat
or
drink
or
whatsoeuer
ye
do
,
do
al
to
the
glorie
of
God
.
A
second
reason
,
is
,
because
it
is
the
end
of
our
creation
wherfore
we
liue
,
moue
,
and
haue
our
being
,
that
the
name
of
God
shold
be
glorified
in
our
mortal
bodies
,
&
that
we
should
become
sanctified
instruments
to
do
that
which
is
in
his
holy
presence
.
But
now
as
by
these
examples
and
reasons
you
haue
herd
the
description
of
true
zeale
:
euen
so
must
you
vnderstand
,
that
there
is
also
a
false
zeale
,
and
that
is
,
when
either
vnder
a
counte●fet
pretence
of
Gods
glory
,
mens
priuate
and
particular
glory
is
sough●
after
;
or
when
there
is
indeed
a
zea●
towards
God
,
but
not
grounded
,
no●
moderated
nor
directed
according
t●
his
word
.
Examples
of
the
first
so●
of
false
zeale
,
wee
haue
in
Ioshua
th●
sonne
of
Nun
,
so
highly
respectin●
the
honour
and
credite
of
Moses
,
a●
that
hee
repined
at
Eldad
and
Med●
for
prophesying
in
the
host
,
and
wi●led
Moses
to
forbid
them
.
Num
.
11
,
2●
And
another
example
in
the
Disc●ples
of
Iohn
the
Baptist
,
Verse
26
Ioh
.
3.
murm●ring
and
complaining
of
the
growin●
and
encreasing
credite
of
Christ
,
so
the
loue
which
they
bare
vnto
the
Maister
.
Examples
of
the
other
so●
of
false
zeale
we
haue
in
the
Isralite●
of
whom
Rom.
10.
the
Apostle
sayt●
in
plaine
tearmes
,
that
they
had
th●
zeale
of
God
,
but
not
according
to
Knowledge
.
In
Vzza
,
1
Chron
.
13.
and
in
●
Paule
before
his
conuersion
,
whereo●
himselfe
speaketh
.
Phil
.
3
,
6.
and
of
this
kinde
of
false
zeale
speaketh
and
prophesieth
our
Lord
Iesus
Christ
.
Iohn
16.
Verse
2
▪
They
shal
excommunicate
you
(
saith
he
)
yea
,
the
time
shal
come
,
that
whosoeuer
killeth
you
,
wil
thinke
that
he
doth
God
seruice
.
According
as
of
this
false
zeale
,
there
is
,
and
hath
beene
,
most
lamentable
experience
among
the
Papists
.
It
beeing
no
otherwise
to
bee
concluded
,
but
that
some
of
them
vndoubtedly
are
carried
headlong
to
all
their
bloody
deseignes
,
to
the
horrible
massacres
which
they
haue
committed
,
and
(
amongest
all
the
rest
of
the●r
Treacheries
)
to
that
late
and
most
detestable
Gun
powder
Treason
,
as
at
their
arraignment
and
death
they
confessed
;
especially
,
through
a
blinde
zeale
for
the
vpholding
&
establishing
of
the
Catholick
faith
which
they
haue
falsely
pretended
:
The
Deuill
thorough
Gods
iust
iudgement
,
hauing
so
bereaued
them
of
al
sence
and
remorse
,
that
they
perswade
themselues
,
that
in
murth●ring
the
King
,
the
Queen
,
the
Princ●
and
in
effecting
the
destruction
of
a●
others
professing
Religion
,
the●
should
performe
a
very
merritoriou●
worke
,
greatly
please
God
,
and
do●
him
most
high
seruice
.
But
lettin●
this
passe
:
other
examples
of
tru●
zeale
(
besides
those
already
remembred
)
we
haue
in
holy
Iohn
the
Baptist
,
in
S.
Peter
,
and
in
S.
Paule
,
afte●
his
conuersion
:
but
these
that
hau●
bin
alledged
,
as
they
plainly
approue●
how
tenderly
the
glory
of
God
hat●
bin
respected
of
the
Saints
and
Seruants
of
God
from
time
to
time
he●tofore
,
they
being
much
more
gre●ued
and
vexed
at
the
prophanatio●
thereof
,
and
much
more
fiercely
pu●suing
the
enemies
&
violaters
of
th●
same
,
then
euer
they
did
any
of
thos●
that
reproached
them
,
or
at
any
tim●
practised
mischiefe
against
them
:
euen
so
do
they
most
notably
tend
to
teach
,
that
the
like
burning
zeale
,
an●
tender
affection
,
ought
to
bee
in
vs
,
and
in
euery
of
vs
,
towards
the
name
of
the
Lord
our
God
,
at
this
day
,
and
from
day
to
day
,
according
to
our
seuerall
places
and
callings
,
and
the
diuers
occasions
that
are
offered
.
But
alacke
(
if
wee
come
,
to
the
vse
and
application
)
where
shall
a
man
find
such
zeal
in
these
dayes
of
ours
,
as
was
either
in
Elias
,
Dauid
,
or
in
any
of
the
other
,
that
haue
bin
remembered
?
Who
is
he
that
will
not
storme
and
chafe
,
yea
and
threaten
to
be
reuenged
,
when
he
shall
see
himselfe
to
be
mocked
,
despised
,
or
vpbraided
,
to
be
slandered
,
disgraced
,
or
any
otherwise
misdealt
withal
?
But
althogh
the
Lord
of
heauen
&
earth
be
neuer
so
much
dishonored
before
their
faces
,
thogh
they
hear
his
blessed
name
neuer
so
much
blasphemed
,
his
saboths
neuer
so
horribly
prophaned
,
his
gospel
,
preaching
&
profession
of
it
,
neuer
so
reprochfully
spoken
of
,
althogh
men
be
in
company
with
neuer
such
vile
swearers
,
heare
neuer
so
prophane
scoffing
,
neuer
so
vain
and
filthy
communication
proceede
out
o●
some
mouthes
,
see
the
ordinance
o●
God
in
his
good
creatures
neuer
so
licentiously
peruerted
and
abused
to
Pride
,
Gluttony
,
Drunkennesse
,
and
excesse
;
yet
where
there
is
one
tha●
is
any
thing
at
all
moued
heerewith
or
taketh
these
,
or
any
of
these
thing●
so
to
heart
,
as
if
such
abuse
were
offered
to
himselfe
,
that
opposeth
himselfe
against
such
wicked
ones
,
and
esteemeth
them
for
his
own
enemies
who
thus
approue
themselues
to
be
the
enimies
of
the
Lord
?
A
great
par●
doo
rather
take
delight
in
them
,
the●
otherwise
,
and
are
much
more
readi●
to
giue
countenance
and
encouragement
to
such
maner
of
persons
,
the●
once
to
reprooue
,
or
to
shew
any
dislike
of
their
vngodly
wayes
.
Na●
surely
,
if
we
examine
yet
more
strictly
the
estate
and
condition
of
th●
time
wherein
we
liue
,
we
shall
find●
great
coldnesse
and
want
of
true
zeal
not
onely
in
the
common
multitude
of
men
and
women
,
but
euen
also
in
many
of
those
,
who
haue
receyued
gifts
and
graces
from
God
in
a
farre
more
high
and
excellent
measure
.
It
being
a
rare
matter
(
the
Lord
knoweth
)
to
finde
a
man
zealous
and
resolute
in
the
trueth
,
some
feare
the
losse
and
expence
of
their
goodes
,
some
could
finde
in
their
hearts
to
be
more
forward
,
but
feare
that
thereby
they
shall
incur
the
dislike
&
displeasure
of
great
men
,
and
of
such
of
their
Friends
,
as
affect
not
the
cause
:
some
make
excuse
,
by
the
contempt
and
troubles
which
ensue
the
zealous
&
resolute
profession
of
the
truth
,
and
therefore
thinke
it
the
safest
way
to
come
to
Christ
(
with
Nicodemus
)
in
the
night
,
Ioh
.
3
,
2.
to
keepe
their
affections
secret
,
to
content
themselues
with
a
formall
kinde
of
profession
,
to
walke
in
a
middle
course
,
to
be
neither
hot
nor
colde
,
but
Luke-warme
(
as
was
the
Church
of
Laodicea
)
that
so
the
Lord
may
spew
them
out
at
the
latter
end
.
Reu
3
,
15
,
16.
Clean
contrarie
wherunto
i●
behooueth
vs
to
behaue
our selues
so
as
hauing
once
attained
to
th●
true
knowledge
of
Religion
and
godlinesse
,
according
to
the
Doctrine
o●
Christs
Gospell
,
and
seeing
clearely
what
the
Lorde
requireth
at
ou●
handes
,
what
wee
ought
to
doo
to
please
him
withall
,
and
what
to
auoyde
,
least
he
bee
displeased
,
we●
may
as
Children
of
the
light
,
and
no●
of
darkenesse
,
as
the
Children
of
th●
day
,
and
not
of
the
night
,
boldly
an●
constantly
stande
out
in
defence
o●
the
glorious
Gospell
of
Iesus
Christ
and
beare
witnesse
to
the
sinceriti●
thereof
,
and
that
not
onely
priuately
,
but
openly
,
in
the
face
of
th●
world
,
saying
euery
one
with
the
Apostle
,
Verse
16
Rom.
1.
I
am
not
ashamed
of
th●
Gospell
of
Christ
:
for
it
is
the
power
●
God
vnto
saluation
,
to
euery
one
that
beleeueth
.
And
with
the
Prophet
D●uid
.
Ps.
119.
Verse
●6
I
wil
speake
of
thy
Testimonies
,
before
Kings
,
and
will
not
bee
ashamed
.
It
followeth
in
the
Prophets
complaint
,
as
you
may
see
.
1
Kin
.
19.
The
children
of
Israel
haue
forsaken
thy
Couenant
,
&c.
In
which
words
,
Nominales
,
not
reales
.
wheras
he
first
setteth
thē
forth
by
a
title
of
excellency
,
&
calleth
them
Israelites
:
we
are
to
obserue
,
that
it
was
a
great
honor
to
the
people
of
the
Iewes
to
be
called
Israelites
;
yea
,
such
an
honor
&
dignity
,
as
was
not
proper
to
any
other
nation
or
people
vnder
the
heauen
,
Whith
are
Isralites
(
saith
the
Apostle
,
Ro
.
9
)
that
is
to
say
,
not
Gentiles
,
Verse
4.
not
a
people
of
the
common
sort
of
men
,
but
of
the
most
noblest
generation
throughout
the
world
.
For
the
word
Israel
signifieth
a
prince
of
god
,
or
a
preuailer
with
him
;
&
the
name
and
title
of
Isralites
was
deriued
vnto
them
from
the
Patriarke
Iacob
,
vnto
whom
the
same
was
giuen
by
an
angel
of
God
,
who
wrestled
with
him
,
as
he
went
from
his
Vncle
Laban
to
the
land
of
Canaan
,
&
when
as
in
the
same
combate
he
preuailed
not
,
but
Iacob
withstood
him
vnto
the
end
;
he
then
saide
vnto
him
,
Thy
name
shal
be
Iacob
no
more
,
bu●
Israel
:
because
thou
hast
power
with
God
▪
thou
shalt
also
preuaile
with
men
.
Thi●
was
the
Originall
of
the
name
and
title
of
Israelites
where-withall
th●
Iewes
were
adorned
:
they
receyue●
the
same
not
from
the
natiuity
of
Iacob
,
but
by
reason
of
a
victorie
which
hee
obtained
euen
before
and
wit●
God
(
The
Lord
of
his
infinit
goodnesse
vouchsafing
him
greater
powe●
to
resist
,
then
it
pleased
himself
to
expresse
in
assayling
,
euen
as
such
experience
of
his
grace
and
fauor
,
hau●
the
rest
of
his
Children
from
day
to
day
.
)
For
this
cause
,
was
Iacob
calle●
Israel
,
and
heereupon
from
him
wer●
they
called
Israelites
.
So
then
,
from
hence
very
fitly
followeth
,
and
we●
may
learne
(
by
the
way
)
that
as
it
i●
a
great
honour
vnto
any
Nation
an●
people
to
be
honoured
of
God
wit●
holy
and
honourable
titles
,
and
wit●
all
such
graces
,
as
may
be
vndoubted
seales
and
assurances
of
Gods
speciall
loue
and
fauour
:
So
on
the
contrary
,
can
there
be
no
greater
dishonor
vnto
any
Nation
and
people
,
then
to
abuse
the
Titles
wherewith
God
hath
honored
them
,
and
to
vnseale
againe
(
as
it
were
)
the
assurance
of
his
loue
,
in
abusing
the
graces
bestowed
vpon
them
.
Thus
stood
the
case
with
the
Iewes
,
they
were
honoured
of
God
,
not
only
with
the
Title
of
Iew
(
which
signifieth
a
man
dedicated
to
true
religion
)
but
also
of
Israelites
,
which
(
as
you
herd
before
)
was
no
lesse
honourable
then
the
same
.
According
as
this
,
dooth
the
Apostle
most
notably
approoue
and
confirme
.
Verses
4
,
5.
Rom.
9.
when
he
saith
,
that
vnto
them
appertained
the
Adoption
,
and
the
glorie
,
and
the
Couenants
,
and
the
giuing
of
the
law
,
and
the
seruice
of
God
,
and
the
promises
.
Of
whom
are
the
Fathers
,
and
of
whome
concerning
the
flesh
Christ
came
,
who
is
God
ouer
al
blessed
for
euer
,
Amen
.
I
wil
not
now
stande
to
enlarge
the
excellency
of
these
priuiledges
and
prerogatiues
,
nor
alledge
the
many
Testimonies
of
the
Scripture
that
migh●
bee
produced
for
the
amplification
thereof
,
accounting
this
onely
Testimony
of
Moses
.
Verses
10
,
11
,
12.
Deut
.
32.
to
be
sufficient
,
where
he
saith
,
That
the
Lord●
led
him
about
,
taught
him
,
and
kept
him
as
the
Apple
of
his
eye
.
As
an
Eagle
staireth
vp
her
Nest
,
fluttereth
ouer
he●
Birds
,
stretcheth
out
her
winges
,
taket●
them
,
and
beareth
them
on
her
wings
.
S●
the
Lorde
ledde
him
,
and
there
was
n●
strange
God
with
him
.
But
now
,
as
after
this
maner
without
measure
and
limitation
,
the
Lorde
extended
towardes
them
his
inestimable
goodnesse
and
mercy
,
euen
so
on
the
contrary
,
how
vnnaturally
and
vnthankfully
they
peruerted
and
abused
the
same
;
besides
this
complaint
of
the
Prophet
Elias
,
and
the
discourse
o●
the
Apostle
in
diuers
chapters
of
this
Epistle
:
this
also
doeth
Moses
in
the
very
same
chapter
,
discouer
at
large
.
Vers
.
15
,
16.
But
he
(
saith
Moses
)
that
should
haue
bin
vpright
(
that
is
,
should
haue
glorified
God
,
in
walking
worthy
of
such
speciall
loue
)
when
he
waxed
fat
,
spurned
with
his
heele
,
he
forsooke
God
that
made
him
,
and
regarded
not
the
strong
God
of
his
saluation
.
They
prouoked
him
with
strange
Gods
,
&c.
But
now
letting
them
passe
,
and
to
come
a
little
nearer
to
our selues
.
As
it
was
an
honorable
Title
of
the
Iewes
to
be
called
Israelites
,
so
is
it
no
lesse
honourable
for
vs
at
this
day
,
to
be
called
Christians
;
Nay
,
if
wee
marke
it
well
,
wee
shall
see
,
that
the
name
of
Christians
wherewith
God
hath
honoured
vs
,
is
farre
more
honourable
,
then
euer
was
either
the
name
of
Iewe
or
Israelite
.
The
same
being
deriued
to
vs
,
neither
from
Iacob
,
nor
Iudah
,
but
euen
from
the
sonne
of
God
himselfe
,
and
first
giuen
to
them
that
professed
the
gospel
at
Antiochia
in
Syria
,
Verse
26.
as
Act.
11.
&
importing
asmuch
as
anointed
of
God
for
Kings
and
Priests
.
Agai●
as
they
had
the
Law
,
so
haue
we
th●
Gospell
,
and
how
surpassing
exce●lent
a
blessing
the
enioying
of
th●
Gospell
is
,
aboue
the
enioying
of
t●●
Law
,
Verse
17
,
our
Lord
Iesus
Christ
,
Mat
.
1●
doth
plainly
declare
,
where
he
sayt●
that
Many
Prophets
and
righteous
me●
haue
desired
to
see
those
things
which
w●
see
,
and
to
heare
those
thinges
which
w●
heare
by
the
Gospel
,
and
haue
neither
se●
nor
heard
them
.
Much
might
bee
sp●ken
,
but
in
one
word
,
how
high
a●
excellent
soeuer
on
the
one
side
,
th●
Lords
mercies
and
fauours
were
towards
the
Iewes
,
yet
much
more
su●passing
excellent
is
,
and
hath
bin
h●
grace
and
fauour
towardes
vs.
A●
how
great
and
intollerable
soeue●
(
on
the
other
side
)
was
their
vnkin●nesse
and
vnthankfulnesse
,
yet
neue●
had
the
Lord
such
cause
to
complai●
thereof
,
as
hee
hath
against
our
vnkindnesse
and
vnthankfulnesse
,
at
th●
day
,
in
contemning
his
worde
,
in
di●obeying
his
will
,
in
continually
prouoking
him
to
anger
and
indignation
,
by
our
lewde
and
vnreformed
liues
,
although
aboue
many
other
other
Nations
and
people
,
hee
hath
chosen
vs
for
his
peculiar
inheritance
,
and
bestowed
his
benefits
and
blessings
vpon
vs.
Giuing
vs
the
light
of
his
worde
,
and
calling
vs
most
louingly
and
familiarly
thereby
,
to
bee
his
chosen
people
,
and
heyres
of
his
heauenly
kingdome
,
vouchsafing
vs
peace
,
the
raigne
and
gouernment
of
godly
Princes
,
&
whatsoeuer
else
our
harts
could
possibly
desire
.
But
now
,
whereas
he
hath
long
looked
for
the
true
fruits
of
obedience
and
thankefulnesse
at
our
hands
,
that
we
accordingly
should
glorify
him
in
the
true
fruits
of
holinesse
and
righteousnesse
all
the
dayes
of
our
life
:
it
is
found
as
directly
against
vs
,
as
euer
it
was
against
the
Iewes
;
that
we
are
as
disobedient
,
&
as
gainsaying
a
people
,
as
euer
were
they
.
For
shal
we
cal
them
Christians
,
that
are
louers
of
ple●sures
,
and
worldly
profits
,
more
the●
they
are
of
Godlinesse
and
Religion
Who
make
no
conscience
of
absenting
themselues
from
the
hearing
o●
Gods
word
,
and
heare
it
idly
&
carelessely
,
when
they
are
present
,
and
v●terly
without
fruite
?
Who
are
vain●
Swearers
,
Drunkards
,
Whore
masters
,
that
are
Scoffers
,
Raylers
,
sithy
Talkers
,
Backbiters
,
such
as
w●
neuer
be
appeased
,
but
giuen
to
co●tention
,
debate
,
and
strife
?
Surely
wee
may
call
these
(
and
such
as
the●
are
)
Christians
,
euen
as
the
Iew●●
were
called
Israelites
;
Christians
i●
name
,
but
verie
Atheists
and
Hyp●crites
in
truth
.
And
nowe
,
whethe●
verie
many
be
not
of
this
dispositio●
and
whether
this
be
not
all
the
Chr●stianity
that
is
in
them
;
I
woulde
t●
God
,
it
were
lesse
apparant
then
it
i●
Cleane
contrary
whereunto
,
it
b●hooueth
vs
(
in
the
feare
of
God
)
t●
behaue
our selues
.
Let
vs
not
dishonour
the
holie
and
honourable
title
of
Christians
,
wherewith
God
hath
honored
vs.
Let
vs
endeuour
to
bee
Christians
,
not
in
name
onely
,
but
in
truth
and
verity
.
Not
content
our selues
,
to
say
,
Lord
,
Lorde
,
wee
are
Christians
,
wee
are
Protestants
and
Professors
of
the
Gospell
;
but
let
vs
euermore
haue
a
care
and
a
Conscience
to
amend
our
liues
,
and
to
be
reformed
in
euerie
thing
that
is
amisse
,
according
to
the
rule
of
Gods
word
.
For
this
is
it
to
bee
a
right
Christian
indeede
:
and
thus
much
as
touching
the
Title
of
excellencie
,
where
●he
calleth
them
the
children
of
Israell
.
Now
the
complaint
it self
,
which
this
holy
Prophet
preferreth
against
the
children
of
Israel
,
beginneth
thus
;
They
haue
forsaken
thy
Couenant
.
God
made
a
Couenant
and
promise
to
Abraham
,
Isaac
,
and
Iacob
,
and
to
their
seed
and
posterity
,
to
bee
their
God
and
the
God
of
their
seed
after
them
,
that
they
should
bee
his
chosen
and
peculiar
people
,
blessed
with
mo●
excellent
and
special
priuiledges
an●
prerogatiues
,
aboue
all
other
Nations
&
people
throughout
the
world
The
Conditions
of
this
Couenan●
were
,
that
they
shold
Walk
before
Go●
&
be
vpright
,
that
they
shold
worshi●
him
alone
,
loue
him
aboue
al
,
fear●
him
aboue
all
,
pray
vnto
him
onel●
acknowledge
him
to
be
the
only
a●thor
and
fountaine
of
all
good
thi●ges
,
and
therefore
depend
vpon
hi●
and
trust
in
no
other
,
and
so
foorth
as
is
comprehended
in
the
two
T●bles
of
the
ten
Commaundement●
Now
this
Couenant
,
by
their
Idol●try
and
other
abhominations
,
th●
forsooke
(
as
the
Prophet
heere
co●plaineth
)
transgressed
the
Condi●ons
thereof
,
and
so
worthily
mou●
and
prouoked
the
Lord
to
anger
.
a
very
few
words
then
wil
I
compr●hend
one
point
more
from
hence
,
so
conclude
for
this
time
.
We
hee
learne
and
obserue
,
that
as
to
co●nue
constant
in
the
faith
and
feare
of
God
,
and
in
the
sincere
profession
&
obedience
of
his
worde
,
is
a
notable
argument
of
election
,
of
a
man
sealed
and
sanctifyed
to
eternall
life
:
euen
so
on
the
contrary
,
to
start
aside
like
a
broken
Bow
,
to
decline
and
fall
away
in
this
behalfe
:
a
fearefull
Argument
of
reprobation
,
that
such
as
do
so
,
do
not
belong
to
eternall
life
.
This
(
I
say
)
is
manifest
in
the
Iewes
,
who
by
their
Apostacie
and
falling
away
from
the
couenant
which
God
had
made
betwixt
himself
and
them
:
most
fearefully
cut
off
them-selues
with
all
,
from
all
pertaking
of
his
grace
and
fauour
:
whereas
,
if
they
had
zealously
continued
in
the
waies
of
the
same
Couenant
,
and
expressed
any
true
regarde
of
walking
vprightly
,
according
to
the
conditions
therof
,
they
should
for
euer
haue
beene
most
happy
and
blessed
.
For
as
the
Apostle
most
notably
saith
.
Rom.
2.
Verse
7.
They
shal
haue
eternal
life
,
not
simply
who
do
well
,
or
who
by
Well
dooing
seeke
glory
,
honor
,
and
immortality
,
bu●
which
by
continuance
in
wel-doing
,
&c.
that
is
,
who
when
they
haue
begun
to
do
well
,
goe
forward
,
and
continue
well
doing
,
without
wearinesse
or
ceasing
at
any
time
,
or
vppon
any
occasion
:
alwaies
remembring
what
our
Lord
Iesus
saith
,
Verse
62
Luke
9.
No
man
that
putteth
his
hand
to
the
Plough
,
and
looketh
backe
,
is
apt
to
the
kingdome
of
God
.
Whosoeuer
hath
once
giuen
his
name
vnto
Christ
,
and
taken
vppon
him
the
profession
of
his
Gospell
,
it
standeth
vpon
the
weight
of
his
saluation
,
that
hee
constantly
goe
forward
.
And
therefore
notably
sayde
our
Lord
Iesus
,
Iohn
8.
to
those
that
beleeued
in
him
,
and
were
entred
into
the
profession
of
his
name
,
If
yee
continue
(
saith
he
)
in
my
word
,
yee
are
verily
my
Disciples
:
as
if
he
saide
,
if
ye
slide
backe
and
turn
aside
,
I
wil
make
no
reckning
of
you
.
So
that
it
is
to
no
purpose
for
any
man
to
beginne
well
,
vnlesse
the
whole
course
of
his
life
,
be
according
to
the
same
beginning
.
And
therefore
,
Verse
9.
Gal.
6.
doth
the
Apostle
exhort
the
faithfull
not
to
bee
weary
of
wel
dooing
:
for
in
due
season
,
(
saith
he
)
we
shal
reape
,
if
wee
faint
not
.
Comparing
such
as
faint
,
or
giue
ouer
in
the
course
of
godlinesse
,
vnto
slothful
husbandmen
,
who
when
they
haue
plowed
the
land
,
&
sowed
their
seed
,
take
no
further
regarde
,
neither
of
couering
the
seede
,
nor
of
preseruing
it
from
the
deuouring
birds
,
and
therefore
are
so
far
from
reaping
any
fruit
of
their
labour
,
as
that
it
had
bin
much
better
for
thē
,
that
they
had
neuer
begun
.
Heerupon
saith
our
Lord
Iesus
Christ
also
.
Mat
.
10.
Verse
22.
That
he
who
indureth
to
the
end
shal
be
saued
.
Not
he
that
will
seeme
religious
,
and
wel
affected
to
day
,
to
morrow
,
or
for
some
small
space
of
time
,
according
to
the
condition
of
the
time
,
or
di●position
of
the
Company
,
among
which
he
is
,
but
resolutely
and
constantly
perseuereth
in
the
sincere
faith
and
obedience
of
Christs
Gospell
,
without
suffering
himselfe
,
by
any
Company
,
or
by
any
alteration
whatsoeuer
,
to
be
remooued
from
the
same
.
Such
an
one
(
saith
Christ
)
and
none
but
such
shall
be
saued
.
For
this
cause
also
most
excellently
.
verse
24
,
&c
Mat
.
7.
doth
he
compare
such
as
constantly
continue
in
the
faith
and
obedience
of
his
Doctrine
,
vnto
a
Wise-man
,
that
buildeth
his
house
vpon
a
Rocke
,
vppon
which
,
though
the
Rayne
fall
,
the
Flouds
come
,
and
the
winde
blowe
and
beate
;
yet
it
standeth
firme
,
because
it
is
grounded
vppon
a
rocke
.
And
on
the
contrary
,
those
that
heare
the
word
,
and
continue
not
in
it
,
he
resembleth
vnto
a
foolish
man
,
building
his
house
vppon
the
sand
,
and
so
readie
with
euery
blast
of
winde
to
be
ouerturned
.
Now
as
by
these
sentences
wee
see
what
a
blessed
thing
it
is
to
continue
constant
in
the
faith
&
feare
of
God
;
euen
so
on
the
contrary
,
how
fearefull
and
dangerous
a
thing
it
is
,
to
decline
and
fal
away
from
the
trueth
.
The
Scripture
also
sheweth
in
many
places
,
and
by
many
examples
,
as
Heb
.
6.
where
the
Apostle
saieth
,
that
it
is
impossible
that
such
should
bee
renewed
by
repentance
.
And
2
Pet
.
2.
Verse
6.
It
had
bin
better
not
to
haue
known
the
way
of
righteousnesse
,
then
knowing
it
,
to
turne
from
the
holy
commaundement
giuen
vnto
them
.
The
Galathians
began
well
,
but
because
they
constantly
held
not
out
,
we
may
see
,
Verse
21.
Ch.
3.
&
5.
how
sharpely
they
are
rebuked
by
S.
Paule
.
The
Church
of
Ephesus
.
Reu
.
2.
began
well
,
but
because
they
continued
not
in
well
dooing
,
fell
from
their
first
loue
,
and
were
nothing
so
zealous
afterward
as
before
,
we
may
see
in
that
Chapter
,
Verse
5.
how
the
Lorde
threatneth
to
Remooue
their
Candlesticke
out
of
his
place
,
except
they
amend
,
and
do
the
first
worke
againe
.
Much
might
be
spoken
,
but
it
is
to
be
obserued
,
what
the
Lord
saith
by
the
Prophet
Ezechiel
,
Ch.
18.
that
although
a
man
in
former
times
hath
been
neuer
so
righteous
and
forward
in
good
duties
,
yet
if
he
continue
not
therein
,
but
decline
and
fall
into
iniquity
,
Shal
he
liue
?
Verse
13
,
24
He
shal
not
liue
(
saith
the
Lord
)
he
shal
die
the
death
,
and
his
bloud
shal
be
vpon
him
.
Al
his
righteousnesse
that
hee
hath
done
,
shal
not
be
mentioned
,
but
in
the
transgression
that
hee
hath
committed
,
and
in
his
sinne
that
hee
hath
sinned
,
in
them
shal
he
dye
.
For
this
cause
most
notably
Iames
1.
Verse
25.
Who
so
looketh
(
saith
he
)
in
the
perfect
Law
of
liberty
,
and
continueth
therein
,
hee
shal
be
blessed
in
his
deed
.
And
1
Cor
.
9.
So
run
that
yee
may
obtain
,
Verse
.
24
that
is
cheerfully
&
constantly
vnto
the
end
of
your
race
.
Heereunto
belongeth
also
the
nottable
comendation
which
the
lord
giueth
in
Iob
2.
Verse
3.
That
there
was
none
like
him
in
all
the
earth
,
an
vpright
man
,
one
that
feareth
God
,
&
eschewed
euil
:
for
yet
(
sayth
the
Lord
to
Satan
)
he
continueth
in
his
vprightnesse
,
although
thou
mouedst
mee
against
him
;
that
is
to
say
notwithstanding
the
manifold
temptations
of
the
Diuel
,
&
the
often
accusations
wherby
he
moued
and
prouoked
the
Lord
against
him
.
And
to
this
may
be
added
,
the
notable
exhortation
of
the
Lord
to
the
church
of
Thiatira
.
Verse
25
,
26
Re
.
2.
That
which
ye
haue
already
,
hold
fast
till
I
com
,
for
he
that
ouercommeth
&
keepeth
my
works
to
the
end
,
to
him
wil
I
giue
power
&
nations
,
&c.
Now
the
consideration
of
this
point
may
thus
serue
for
our
vse
,
that
seeing
to
continue
constant
in
the
grace
of
god
,
&
in
the
truth
of
Christs
gospel
,
is
a
matter
of
so
great
importance
,
as
that
without
it
,
we
cannot
be
saued
:
&
therewithall
seeing
there
want
not
feareful
examples
in
this
behalfe
,
many
being
to
be
found
,
who
haue
bin
far
more
zealous
of
Gods
glory
,
&
much
more
fruitful
in
wel
doing
in
times
past
,
then
they
are
nowe
;
the
longer
they
liue
,
the
more
barren
in
goodnes
:
&
whom
if
a
man
either
exhort
to
any
good
thing
for
the
present
necessity
or
occasion
,
or
aske
why
they
bee
not
more
forward
and
zealous
,
according
to
their
knowledge
,
they
will
be
ready
to
obiect
how
forward
they
haue
bin
,
and
how
much
good
they
haue
doone
in
times
past
;
nothing
at
al
considering
that
in
not
beeing
zealous
nowe
as
heeretofore
,
they
haue
great
cause
to
stande
in
feare
of
their
estate
before
God
,
it
being
most
sure
and
certaine
,
that
there
is
nothing
more
daungerous
then
for
men
to
go
backward
in
this
behalfe
.
For
a
man
can
no
sooner
decline
from
wel
dooing
,
but
hee
shall
presently
fall
into
euill
dooing
,
there
beeing
no
medium
nor
indifferent
abiding
betwixt
good
and
euill
.
And
when
a
man
from
good
is
thus
falne
into
euill
,
is
thus
declined
and
gone
backward
;
it
is
true
,
and
it
is
to
be
considered
what
the
Prophet
Ezekiel
hath
,
that
all
the
former
righteousnesse
of
such
a
one
,
is
but
as
if
it
hath
neuer
bin
,
onely
his
present
sin
and
transgression
shal
be
called
to
an
account
,
and
all
his
goodnesse
shal
be
quite
forgotten
.
And
now
considering
(
as
I
said
before
)
manie
fearefull
presidents
and
examples
in
this
behalfe
,
how
highly
it
standeth
vs
vpon
,
to
pray
and
beseech
the
Lord
,
to
bestow
vppon
vs
the
most
excellent
gift
and
grace
of
constancy
and
perseuerance
in
the
faith
,
so
as
beeing
once
partakers
of
Gods
Couenant
,
and
admitted
into
the
state
of
saluation
,
we
may
therein
stand
firme
and
vnremooueable
against
all
the
Engines
of
hell
and
damnation
,
and
in
despight
of
the
Diuell
,
and
of
all
other
enemies
of
our
saluation
,
I
neede
not
vrge
it
further
,
euery
one
that
hath
any
sparke
of
grace
,
may
easily
perceiue
:
and
the
Lorde
giue
vs
all
grace
to
make
good
vse
of
it
,
for
Christs
sake
,
Amen
.
The
third
Sermon
.
Rom.
11
,
3
,
4.
Lord
,
they
haue
killed
thy
Prophets
,
and
digged
downe
thine
Altars
,
and
I
am
left
alone
,
and
they
seeke
my
life
,
&c.
NOw
it
further
followeth
in
the
prophets
complaint
,
they
haue
killed
thy
Prophets
,
&c
In
1
Kings
19.
the
casting
downe
of
the
altars
,
is
mentioned
before
the
killing
of
the
Prophets
,
but
the
chaunge
of
the
order
makes
no
difference
in
the
sence
.
The
Prophet
declaring
,
that
the
Israelites
(
whereby
shee
vnderstandeth
the
ten
Tribes
)
were
become
so
Rebellious
against
the
Lorde
,
as
tha●
they
could
not
suffer
any
of
his
Prophets
to
remaine
aliue
,
nor
any
Token
or
Monument
of
his
worship
o●
seruice
to
stand
in
their
sight
.
For
by
the
Altars
,
there
is
no
doubt
but
tha●
he
hath
relation
vnto
the
ancient
places
,
where
Abraham
,
Isaac
,
and
Iacob
were
accustomed
to
offer
Sacrifices
And
although
we
read
not
,
that
the
altar
at
Ierusalem
was
vtterly
razed
yet
was
it
most
horribly
and
filthil●
polluted
.
Altars
and
Groues
beeing
reared
vp
vnto
Baal
,
and
sacrifice
euery
where
offered
vnto
him
,
&
to
suc●
like
Idols
,
to
the
mighty
prouoking
of
the
holye
one
of
Israell
to
anger
▪
So
then
to
the
Doctrines
.
First
,
ther●
arise
from
hence
for
our
further
comfort
and
instruction
,
these
two
generall
points
.
The
one
is
this
;
That
th●
militant
Church
of
Christ
,
which
consisteth
of
the
company
of
the
elect
and
faithfull
that
liue
vppon
the
earth
,
dooth
not
alwaies
so
flourish
with
the
outward
marks
of
the
preaching
of
the
word
,
of
the
right
administration
of
the
Sacraments
,
and
other
like
publicke
exercises
of
religion
and
godlinesse
,
as
that
it
may
visibly
bee
knowne
and
discerned
in
the
world
.
But
that
the
Lord
oftentimes
in
his
iust
iudgement
,
and
for
the
sins
and
vnthankefulnesse
of
the
people
,
suffereth
the
trueth
of
his
worde
,
his
Sacraments
,
and
his
owne
true
worship
to
be
so
obscured
and
defaced
,
as
that
the
Church
seemeth
to
be
quite
raced
out
,
and
not
so
much
as
the
face
of
a
Church
to
be
seene
in
the
world
.
And
yet
notwithstanding
,
euen
in
the
thickest
darkenesse
of
ignorance
and
infidelity
that
euer
was
from
the
beginning
;
the
Lorde
had
alwayes
a
Church
in
the
world
,
yea
manie
true
Worshippers
and
professors
of
his
name
,
that
were
neuer
ouerwhelmed
with
the
abhominations
of
the
wicked
,
according
to
that
of
the
Apostle
2.
Tim
.
2.
The
foundation
of
God
remaineth
sure
,
and
hath
this
seale
;
the
Lord●
knoweth
who
are
his
,
&c.
In
the
daye●
of
Elias
,
there
was
such
a
generall
Apostacie
and
falling
away
from
God
,
and
from
his
true
worship
,
as
that
he
verily
supposed
that
there
was
not
one
faithfull
man
but
himselfe
:
but
yet
the
Lorde
at
that
time
hadde
his
Church
,
euen
7000.
true
Worshippers
,
that
neuer
bowed
their
knees
to
Idolatry
,
although
they
remained
inuisible
and
so
secret
,
that
Elias
knewe
not
whether
to
resort
,
to
ioyne
himselfe
with
any
one
member
.
And
after
this
maner
(
as
the
Apostle
heere
giueth
to
vnderstand
)
is
the
case
to
be
considered
as
concerning
the
state
o●
the
Iewes
,
at
the
comming
of
Christ
and
in
the
time
of
the
Apostles
,
insomuch
,
that
althogh
it
might
seeme
it
outward
apearance
,
as
if
they
were
al●
giuen
ouer
to
infidelity
and
hardnesse
of
hart
,
and
that
God
had
vtterly
cast
them
off
,
from
the
pertaking
of
his
grace
,
yet
was
there
(
no
doubt
)
a
faithful
remnant
among
them
that
did
belong
to
eternal
life
.
But
nnw
to
make
it
yet
more
plaine
,
that
the
church
of
God
at
diuers
other
times
,
haue
been
(
&
so
consequently
may
be
)
inuisible
.
This
is
manifestly
prooued
in
the
example
of
the
daies
of
Ahaz
,
when
the
Altar
of
God
was
remoued
,
and
an
Idolatrous
Altar
by
the
High-priests
consent
set
vp
,
Verse
11.
Verse
19
,
2.
King
.
16.
and
ch.
17.
it
is
said
,
that
neither
Iudah
kept
the
commandements
of
the
Lord
,
but
walked
according
to
the
fashion
of
Israel
.
Likewise
when
Manasseth
built
Idolatrous
Altars
in
the
Temple
;
and
when
Amon
walked
in
all
the
wayes
of
Manasseth
.
2
King
.
21.
Al
these
,
with
diuers
other
examples
(
that
might
be
remembred
)
do
euidently
proue
,
that
the
Church
of
God
may
somtimes
be
inuisible
,
&
doth
not
alwaies
visibly
appear
to
be
knowne
and
discerned
in
the
world
:
howsoeuer
as
I
said
before
,
the
foundation
of
God
alwaies
abideth
sure
and
God
is
neuer
without
his
elec●
among
men
.
The
euident
trueth
o●
which
point
,
as
it
plainely
confutet●
this
assertion
of
the
Papists
,
wherea●
they
hold
&
affirme
,
that
the
Church
is
,
and
alwayes
hath
been
visible
,
an●
not
at
any
time
inuisible
,
cleane
contrary
to
the
euident
scope
&
purpos●
of
the
Apostle
in
this
place
,
and
to
a●
the
other
examples
which
haue
bi●
remembred
.
The
spirit
also
plainel●
prophesying
of
the
church
of
Christ
Reuel
.
12.
Verse
.
14
That
he
should
flye
into
the
wildernesse
;
according
to
the
manifold
experiences
in
the
time
of
popish
tyranny
,
wherein
although
there
wer●
many
thousands
of
sincere
professor●
of
the
glorious
gospel
of
Iesus
Chris●
yet
by
reason
of
the
horrible
persecutions
,
they
did
not
alwaies
visibly
appeare
to
the
world
;
euen
so
witha●
it
teacheth
vs
,
that
as
wee
alwaie●
continue
vndoubtedly
resolued
,
tha●
the
Lorde
God
hath
euer-more
his
Church
vpon
the
earth
;
yea
,
althogh
the
whole
world
do
seeme
neuer
so
much
to
bee
vtterly
ouer-whelmed
with
vngodlinesse
and
Idolatry
:
euen
so
withall
,
that
wee
be
so
farre
from
perswading
our selues
,
that
it
is
of
necessity
,
that
the
Church
of
Christ
should
alwayes
visibly
appeare
,
with
the
outward
marks
and
tokens
of
the
same
,
or
with
glittering
shewes
,
and
vaine
pompe
,
according
to
the
foolish
conceits
,
and
vaine
brags
of
the
Papistes
;
as
cleane
contrary-wise
to
know
and
vnderstand
,
that
it
is
much
more
necessary
and
conuenient
,
that
it
should
sometimes
be
inuisible
,
and
that
the
faithfull
members
thereof
should
be
rather
afflicted
then
otherwise
,
according
as
of
this
we
shal
see
more
fully
in
the
next
point
.
Lorde
(
saith
Elias
)
they
haue
killed
thy
prophets
&c.
The
second
general
,
arising
from
this
complaint
of
the
Prophet
,
and
from
the
consideration
of
the
time
wherein
he
liued
,
is
this
.
That
howsoeuer
God
doth
fauour
and
loue
his
Church
,
yet
doth
he
often
suffer
the
same
to
be
greeuously
afflicted
;
according
as
in
regard
of
her
manifolde
persecutions
,
thus
complayneth
the
Church
,
Verse
1
,
3.
Psalme
129.
They
haue
oftentimes
afflicted
mee
from
my
youth
(
may
Israel
now
say
)
they
haue
oftentimes
afflicted
me
from
my
youth
.
The
Plowers
plowed
vppon
my
backe
,
and
made
long
furrowes
.
This
(
I
say
)
is
most
cleare
and
manifest
in
this
History
of
Elias
his
time
.
The
rage
and
fury
of
the
wicked
beeing
so
exceeding
great
against
the
Saints
and
Seruantes
of
God
,
as
that
they
were
constrayned
to
hide
themselues
in
caues
&
holes
,
and
to
the
outward
view
,
seemed
to
be
vtterly
destroyed
from
the
face
of
the
earth
.
This
may
further
bee
amplified
not
onely
by
other
Histories
of
the
Old
and
New
Testament
,
but
also
by
the
example
of
the
Primitiue
Church
of
Christ
,
and
from
thence
vnto
this
present
,
that
there
hath
beene
no
one
age
of
the
worlde
,
from
the
beginning
,
but
by
the
church
and
people
of
God
,
preaching
,
and
professing
obedience
to
the
will
and
commandements
of
the
Lorde
,
haue
either
generally
or
in
the
particular
parts
and
members
,
been
greeuously
afflicted
and
persecuted
by
wicked
&
vngodly
men
,
raised
vp
by
Sathan
to
that
end
;
as
Abel
by
Caine
,
Isaac
by
Ismael
,
Iacob
by
Esau
,
the
whol
Church
of
God
by
the
Egyptians
,
by
the
Babylonians
,
the
Philistims
,
Dauid
by
Saule
,
Micah
,
Ieremy
,
&
the
rest
by
the
false
Prophets
of
their
time
,
our
lord
Christ
&
his
Apostles
,
by
the
Scribes
and
Pharisees
,
the
Church
of
Christ
in
the
beginning
,
by
the
heathnish
tirants
,
Nero
,
Traian
,
Domitian
,
Dioclesian
,
after
Constantine
by
the
Arian
emperors
,
&
in
these
later
dayes
,
by
the
Popes
,
and
their
instruments
.
Nay
,
wher
is
there
almost
any
faithful
Minister
,
or
honest
christian
in
any
particuler
congregation
,
that
maketh
Conscience
to
discharge
his
duty
in
the
fear
of
God
,
and
refuseth
to
run
with
the
multitude
to
the
wayes
of
sinne
:
but
the
Diuell
will
be
sure
to
raise
vp
one
wicked
instrument
or
other
,
to
afflict
and
persecute
him
at
least-wise
with
the
tongue
,
as
Ismael
did
Isaac
,
if
they
bee
restrained
from
a
more
violent
course
.
Now
as
touching
the
Reasons
wherefore
GOD
suffereth
his
Church
and
chosen
people
to
be
oftentimes
thus
greeuously
afflicted
&
persecuted
.
First
we
must
know
,
that
howsoeuer
sin
bee
the
generall
cause
of
all
afflictions
,
yet
the
Lorde
in
afflicting
his
Children
,
hath
alwayes
a
further
regard
then
the
punishing
of
their
sinne
.
As
that
his
glory
in
their
patient
enduring
,
and
in
the
manner
of
their
deliuerance
,
might
bee
effectually
magnified
and
extolled
,
according
as
we
see
this
manifestly
confirmed
.
Verse
2
,
3.
Iohn
9.
by
our
Lord
Iesus
christ
,
in
the
example
of
him
that
was
borne
blinde
,
as
concerning
whome
,
when
the
Disciples
demanded
,
saying
;
Maister
,
who
did
sinne
?
this
man
or
his
Parents
,
that
hee
was
borne
blinde
?
Iesus
answered
,
Neither
hath
this
man
sinned
,
nor
his
Parents
,
but
that
the
workes
of
God
should
be
shewed
on
him
.
To
the
same
effect
speaketh
he
also
,
Ioh
.
11.
as
touching
the
sicknesse
of
Lazarus
,
that
it
was
not
vnto
death
,
but
for
the
glory
of
God
,
that
the
sonne
of
God
might
he
glorified
thereby
.
A
second
reason
is
,
that
by
afflictions
he
might
proue
and
exercise
their
faith
and
patience
,
as
this
is
manifest
in
the
example
of
Iob
.
And
as
to
this
effect
speaketh
the
Apostle
Peter
,
1
Pet
.
4
,
12.
1
Pet
.
1
,
7.
1.
Epist.
4.
and
before
in
the
first
Chap.
That
the
trial
(
sayth
he
)
of
your
faith
,
being
much
more
precious
then
Gold
that
perisheth
(
though
it
be
tried
with
fire
)
might
bee
founde
vnto
your
praise
and
honour
,
and
glory
,
at
the
appearing
of
Iesus
Christ
.
A
third
Reason
is
,
that
by
this
means
they
might
be
drawne
nearer
vnto
God
,
&
more
obedient
and
conformeable
vnto
his
blessed
will
.
For
euen
as
Iron
,
if
it
be
not
occupied
will
wax
rusty
;
and
as
the
Ayre
,
if
the
Clouds
be
not
driuen
away
with
the
winde
,
wil
be
corrupt
and
contagious
:
euen
so
is
it
with
the
children
of
God
,
they
are
more
outwarde
to
euery
good
thing
,
much
more
secure
and
sencelesse
in
sinne
,
much
lesse
apt
to
call
vppon
God
,
to
trust
in
him
,
to
giue
him
thanks
,
and
to
submit
themselues
vnto
his
wil
,
in
the
time
of
ease
,
peace
,
and
prosperity
,
then
in
the
time
of
trouble
,
affliction
,
or
distresse
,
according
as
beside
many
other
which
might
bee
produced
,
this
is
manifest
in
the
example
&
confession
of
Dauid
,
as
Ps.
119.
Vers
.
67
,
71
Befor●
I
was
afflicted
(
saith
hee
)
I
went
astray
but
now
I
keepe
thy
word
.
And
a
littl●
after
,
It
is
good
for
me
that
I
haue
bin
afflicted
,
that
I
may
learne
thy
Statutes
Thus
and
by
these
Reasons
you
see
that
howsoeuer
afflictions
bee
greeuous
,
to
the
flesh
of
Gods
Children
yet
they
are
notwithstanding
verie
profitable
for
them
,
and
bring
them
great
commodity
.
They
are
diminished
by
them
one
way
,
but
they
are
augmented
another
way
:
Although
their
mortall
bodies
be
therby
weakned
,
&
their
worldly
wealth
wasted
,
their
liberty
abridged
,
and
euen
their
very
liues
oftentimes
taken
from
thē
:
yet
get
they
plentiful
encrease
of
spirituall
and
heauenly
riches
,
which
are
not
transitory
,
nor
subiect
to
corruption
,
knoledge
of
God
,
&
of
his
loue
,
faith
,
zeal
of
Gods
glorie
,
repentance
,
patience
,
peace
of
conscience
,
the
seal
and
assurance
of
a
far
better
life
;
according
as
heere-unto
most
notable
tend
the
words
of
the
apostle
.
2
Cor
.
4.
Verses
16
,
17
,
18.
Therfore
we
faint
not
,
but
thogh
our
outward
man
perish
,
yet
the
inward
man
is
renued
daily
.
For
our
light
affliction
which
is
but
for
a
moment
,
causeth
vnto
vs
a
far
more
excellent
&
eternall
waight
of
glory
.
While
we
looke
not
on
the
things
which
are
seene
,
but
on
the
things
which
are
not
seene
,
for
the
things
which
are
seene
,
are
temporal
,
but
the
thinges
which
are
not
seene
,
are
eternal
.
Ouer
and
besides
al
this
,
2
Tim
.
3
,
12
we
are
yet
further
to
know
,
that
it
is
a
lot
assigned
in
the
prouidence
of
God
,
to
all
them
that
wil
liue
godly
in
Christ
Iesus
,
Acts.
14
,
22
that
they
shoulde
suffer
affliction
;
and
that
as
our
Lord
Iesus
christ
by
the
crosse
,
&
by
much
affliction
,
entred
into
the
possession
of
his
heauenly
glory
,
so
we
by
many
tribulations
,
shoulde
enter
into
the
kingdome
of
heauen
.
And
lastly
,
that
it
is
an
vnchangeable
ordinance
and
decree
of
God
,
that
the
godly
should
haue
all
their
troubles
and
sorrow
in
this
life
,
and
the
wicked
on
the
contrary
,
all
their
ioy
,
ease
,
pleasure
,
and
delight
.
That
the
godly
sustaine
all
their
anguish
and
trouble
in
this
life
,
it
is
euident
,
not
onely
in
the
Parable
of
Lazarus
,
presently
ascending
(
after
the
death
of
his
body
)
into
Abraham
his
bosome
,
Verse
22.
Verse
13.
Luke
16.
but
also
Reuel
.
14.
Blessed
are
the
dead
,
which
hereafter
die
in
the
Lord
.
Euen
so
saith
the
Spirite
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
Verse
4.
And
chap.
21.
it
is
saide
,
that
God
shal
wipe
away
all
teares
from
their
eies
,
and
there
shal
be
no
more
death
,
neither
sorrowe
,
neither
crying
,
neither
shal
there
bee
any
more
paine
,
for
the
first
things
are
passed
.
And
now
,
as
thus
standeth
the
case
with
the
children
of
God
,
euen
so
clean
contrarywise
with
the
wicked
and
vngodlye
,
whensoeuer
they
endure
any
trouble
or
sorrowe
,
it
tendeth
not
to
their
good
(
as
the
troubles
of
Gods
Children
do
)
but
it
is
a
beginning
and
an
entrance
into
greater
misery
,
&
farre
more
fearefull
iudgements
,
out
of
which
they
shall
neuer
be
able
to
deliuer
themselues
.
Although
they
enioy
health
,
peace
,
prosperity
,
and
be
aduanced
to
the
honours
and
preferments
of
this
life
,
possesse
all
things
in
this
worlde
which
their
health
can
desire
,
yet
heerein
haue
they
no
seale
of
Gods
speciall
loue
,
all
these
things
tending
to
no
other
ends
,
but
to
prepare
and
fat
them
vp
against
the
day
of
slaughter
.
Their
destruction
(
as
Salomon
saith
)
shall
come
sodainly
,
and
who
knoweth
the
ruine
of
them
both
.
Their
glory
and
honor
,
their
delightes
and
prosperity
,
are
not
only
of
very
smal
continuance
,
but
euen
as
nothing
in
comparison
of
their
ruin
and
destruction
which
shall
be
wonderfull
fearfull
,
&
continue
for
euer
.
According
as
of
this
difference
speaketh
the
Apostle
S.
Peter
.
1
Ep.
4.
Verse
17
,
18.
The
time
is
come
(
saith
he
)
that
iudgement
must
begin
at
the
house
of
God
:
If
it
first
beginne
at
vs
,
what
shal
the
end
of
them
be
,
which
obey
not
the
gospel
of
God
?
And
if
the
righteous
scarcely
bee
saued
,
where
shal
the
vngodly
and
the
sinner
appeare
.
Heereunto
appertaineth
also
,
that
notable
sentence
of
the
Lord
,
which
he
vttred
as
he
went
towards
the
place
of
his
sufferings
,
Verse
31.
Lu
.
23.
If
they
do
these
things
(
saith
he
)
to
a
greene
tree
,
what
shal
bee
done
to
a
dry
?
If
the
deare
Saints
and
seruants
of
God
,
and
are
as
green
and
ftuitfull
trees
,
who
bring
forth
precious
and
pleasant
fruits
of
holines
and
righteous
.
If
they
by
Gods
ordinance
must
in
this
world
be
so
vexed
,
persecuted
,
and
tormented
:
where
then
(
as
S.
Peter
demandeth
)
shall
the
wicked
and
vngodly
ones
appeare
?
what
shal
becom
of
them
,
being
so
vtterly
void
of
all
vertue
and
goodnesse
?
Examples
of
Gods
iudgements
vppon
the
wicked
in
this
life
,
we
haue
in
Kaine
,
Pharao
,
Iudas
,
and
in
many
other
,
but
howsoeuer
they
escape
(
as
most
commonly
they
do
in
this
world
)
yet
shal
they
not
faile
to
be
double
and
treble
recompenced
in
the
world
to
come
:
the
lesse
they
heere
endure
,
the
more
bitter
shal
be
their
pain
,
and
the
more
grieuous
their
punishment
in
hel
,
&
condemnation
with
the
diuel
and
his
angels
,
out
of
which
there
shal
be
no
redemption
.
Much
might
be
spoken
to
amplify
this
further
,
but
by
that
already
deliuered
,
wee
may
see
clearely
enough
,
that
howsoeuer
the
Godly
haue
heere
all
their
sorrow
,
and
the
wicked
in
this
life
all
their
ioy
and
felicity
;
yet
the
same
ioy
and
felicity
of
theirs
,
is
nothing
else
(
in
truth
and
indeed
)
but
extreame
misery
.
They
liue
in
pleasure
on
the
earth
(
as
S.
Iames
speaketh
)
and
in
wantonnesse
,
and
nourish
their
hearts
,
as
in
a
day
of
slaughter
.
For
vnto
the
slaughter
must
they
come
at
the
length
,
aswell
as
the
Beasts
that
are
fatted
vppe
.
O
Lord
(
saith
Ieremy
,
Ier
.
12
,
1
,
2
,
3.
chapt
.
12
)
if
I
dispute
with
thee
,
thou
art
Righteous
:
yet
let
me
talke
with
thee
of
thy
iudgements
,
wherefore
doth
the
way
of
the
wicked
prosper
?
Why
are
they
in
wealth
that
rebelliously
transgresse
?
Thou
hast
planted
thē
,
and
they
haue
taken
root
,
they
growe
and
bring
forth
fruit
,
&c.
And
a
litle
after
,
Pul
them
out
like
Sheepe
for
the
slaughter
,
and
prepare
them
for
the
day
of
slaughter
.
Of
this
also
speaketh
the
Prophet
Malachy
,
cha
.
4.
that
there
shal
bee
a
very
great
difference
at
the
day
of
Iudgement
betwixt
the
godly
and
the
vngodly
,
the
proude
and
all
they
that
do
wickedly
,
Mal
.
4
,
1
,
2.
being
burnt
as
stubble
,
and
so
as
there
shall
remain
neyther
roote
nor
branch
in
that
day
,
but
vnto
al
them
that
feare
the
Lord
,
shal
the
Sun
of
righteousnesse
arise
,
and
safetie
preserue
them
.
Heereunto
appertayneth
that
also
of
the
Prophet
Dauid
.
Psal
.
37.
Psal
.
37
,
35
,
36.
I
haue
seene
the
wicked
strong
,
and
spreading
himselfe
as
a
greene
Bay-tree
,
yet
he
passed
,
and
lo
he
was
gone
,
&
I
sought
him
,
but
he
could
not
bee
found
.
Also
Psal
.
73.
Psal
.
73
,
3
,
4
5
,
6
,
7.8
,
9.14
,
18
,
19
,
20.
I
fretted
at
the
foolish
,
when
I
saw
the
prosperitie
of
the
wicked
:
for
there
are
no
bands
in
their
death
,
but
they
are
lusty
and
strong
,
they
are
not
in
trouble
as
other
men
,
neither
are
they
plagued
with
other
men
:
therefore
pride
is
a
chaine
vnto
them
,
and
cruelty
couereth
them
as
a
garment
,
their
eies
stand
out
for
fatnes
,
they
haue
more
then
their
hart
can
wish
,
&c.
whereas
he
for
his
part
was
on
the
contrary
,
daily
punnished
and
chastened
euery
morning
:
But
a
little
after
it
followeth
,
I
went
(
saith
he
)
into
the
Sanctuary
of
God
,
and
then
vnderstood
of
their
end
.
Surely
thou
hast
set
them
in
slipperie
places
,
and
castest
them
downe
into
desolation
.
How
sodainly
are
they
destroyed
,
perished
,
and
horribly
consumed
?
As
a
dreame
when
one
awaketh
,
&c.
Now
let
vs
come
to
the
Vses
which
may
follow
vppon
this
point
.
First
seeing
it
is
the
ordinance
of
god
that
his
dearest
children
should
be
afflicted
and
endure
tribulation
in
this
life
,
be
like
vnto
Christ
in
humiliation
and
suffrings
,
before
they
can
partake
of
his
glory
,
that
therefore
in
the
fear
of
God
,
whensoeuer
we
are
any
way
afflicted
,
or
in
distresse
,
in
pouertie
,
sicknesse
,
or
howsoeuer
else
;
we
bee
so
farre
from
fainting
or
being
discoraged
,
as
contrarily
conceyue
hope
,
and
be
of
good
comfort
,
assuring
our selues
,
that
if
we
truely
feare
GOD
,
they
are
so
many
arguments
of
Gods
speciall
loue
and
fauour
towardes
vs.
And
that
seeing
(
howsoeuer
sinne
be
the
generall
cause
of
all
afflictions
yet
)
the
Lorde
God
in
the
afflictions
of
his
children
,
regardeth
nothing
so
much
the
punnishment
of
their
sins
,
as
his
own
glory
and
their
good
,
making
an
end
also
of
al
their
miseries
in
this
life
,
and
so
as
after
this
life
,
there
remayneth
nothing
for
them
but
glory
,
honor
,
and
peace
;
that
therefore
with
the
Apostle
Rom.
5.
Rom.
3
,
4
,
5
We
reioyce
in
tribulations
,
knowing
that
tribulation
bringeth
foorth
patience
;
patience
experience
;
experience
hope
;
and
hope
maketh
not
ashamed
,
because
the
Loue
of
God
is
shedde
abroad
in
our
harts
by
the
Holy-Ghost
which
is
giuen
vnto
vs.
A
second
Vse
is
,
that
we
be
so
far
from
iudging
and
esteeming
the
state
and
condition
of
the
wicked
and
vngodly
,
to
be
happy
and
blessed
,
and
so
consequently
from
framing
our selues
in
affection
or
conuersation
to
be
like
vnto
them
,
because
they
liue
in
health
,
peace
,
&
are
not
so
trobled
,
hated
,
despised
and
persecuted
as
other
men
,
as
clean
contrariwise
knowing
by
that
which
hath
bin
spoken
that
all
their
ioy
and
felicity
is
in
trueth
and
indeed
but
extreame
misery
and
that
instead
of
their
easy
&
pleasant
life
in
this
worlde
,
there
remaineth
nothing
for
them
but
extreame
anguish
for
euermore
,
horror
for
ioy
,
paine
for
pleasure
,
yea
such
tribulation
and
anguish
,
such
horrour
,
paine
,
and
fearefull
torments
,
the
greeuousnesse
whereof
cannot
possibly
be
expressed
,
and
out
of
which
there
shal●
neuer
be
any
Redemption
;
that
therfore
(
I
say
)
we
be
so
farre
from
esteeming
our selues
or
others
to
be
happy
,
in
regard
of
any
outward
prosperity
whatsoeuer
;
as
cleane
contraril●
to
learne
thereby
whiles
we
are
heer
▪
to
worke
our
saluation
in
feare
an●
trembling
.
That
seeing
a
man
ma●
be
wealthy
,
and
yet
vnhappy
,
liue
i●
ease
and
peace
,
and
yet
bee
accursed
▪
we
therefore
settle
the
foundation
o●
all
our
happinesse
vpon
the
worde
of
God
,
accounting
our selues
,
and
all
others
in
a
blessed
estate
onely
,
so
far
forth
as
we
feare
God
,
and
are
sanctifyed
by
his
Spirit
to
yeeld
obedience
to
his
blessed
wil
,
and
no
further
.
For
blessed
(
saith
Dauid
,
Psal
.
128.
Psal
.
128.1
.
)
is
euery
one
that
feareth
the
Lord
,
and
walketh
in
his
wayes
.
Hee
saith
,
not
that
a
man
is
blessed
,
because
he
liueth
in
wealth
ease
,
peace
,
or
rest
,
or
that
hee
is
vnhappy
,
that
is
in
any
affliction
&
distresse
,
but
from
hence
deriueth
hee
the
argument
of
all
true
happinesse
,
that
men
truely
feare
God
,
and
walke
in
his
wayes
;
so
that
if
we
feate
God
and
walke
in
his
waies
,
in
what
estate
condition
or
account
soeuer
wee
be
in
this
life
,
yet
shall
we
be
sure
to
be
blessed
of
God
.
Thus
much
generally
:
Now
more
perticulerly
.
Lorde
(
saith
Elias
)
they
haue
killed
thy
Prophets
,
&
digged
down
thine
Altars
,
and
I
am
left
alone
,
&
they
seeke
my
life
.
I
might
fitly
in
these
words
raise
diuers
particular
instructions
,
but
because
I
woulde
gladly
speake
somewhat
of
the
Lords
reply
,
which
doth
follow
in
the
next
wordes
;
therefore
I
will
briefly
comprehend
the
whole
,
in
one
point
.
We
haue
heerein
a
liuely
Image
and
description
of
the
nature
and
affections
of
wicked
and
vngodly
men
,
when
the
Lord
hath
once
forsaken
and
giuen
them
ouer
to
a
reprobate
sence
.
They
can
abide
no
personnes
worse
,
then
his
holye
Prophets
and
Ministers
,
who
are
sent
of
God
to
teach
and
instruct
them
,
to
discouer
and
reprooue
their
sins
,
and
to
exhort
them
to
repentance
and
newnesse
of
life
;
nor
any
thing
lesse
,
then
the
Tokens
and
testimonies
of
true
religion
and
godlinesse
,
insomuch
that
they
will
not
faile
,
to
the
vttermost
of
their
power
,
to
abolish
and
roote
out
all
remembrance
of
the
same
:
what
a
great
number
of
most
excellent
prophets
the
Lord
from
time
to
time
,
raised
vp
and
sent
among
the
people
of
Israel
,
to
call
and
conuert
them
to
the
obedience
of
his
will
,
&
to
the
right
way
and
maner
of
worshipping
him
:
the
history
of
the
scripture
dooth
most
plentifully
declare
:
but
how
tiranously
on
the
other
side
,
they
were
handled
and
entreated
,
how
despised
,
how
cruelly
murthered
and
persecuted
to
the
death
,
besides
this
present
complaint
of
the
holy
Prophet
Elias
.
The
words
of
our
Lord
Iesus
Christ
.
Mat
.
23.
do
plainly
declare
,
whereas
their
expostulating
the
matter
with
the
Iewes
,
euidently
conuinceth
euen
by
their
own
confession
,
that
they
were
the
children
of
thē
that
murdred
the
prophets
:
&
therefore
addeth
,
Fulfil
ye
also
the
measure
of
your
fathers
:
Mat
.
23
,
31
,
32
,
34
,
35.
&
presently
after
,
Wherefore
,
behold
I
send
vnto
you
Prophets
,
wisemen
,
&
Scribes
,
&
of
them
ye
shal
kil
and
crucify
,
and
of
them
shal
ye
scourge
in
your
synagogues
,
&
persecute
you
from
city
to
city
,
that
vpon
you
may
com
al
the
righteous
blood
,
that
was
shed
vpon
the
earth
,
from
the
blood
of
Abel
the
righteous
,
vnto
the
bloud
of
Zacharias
,
&c.
As
touching
the
Reasons
wherefore
the
wicked
are
thus
maliciously
bent
against
Gods
children
.
First
,
we
must
know
that
malice
is
rooted
of
olde
in
the
hearts
of
the
wicked
,
agaynst
the
seruants
of
God
,
through
the
instigation
of
Sathan
the
Father
and
author
of
it
:
and
who
,
as
hee
sought
the
destruction
of
our
first
Parents
,
euen
so
soone
as
they
were
,
so
did
he
presently
fill
the
heart
of
Caine
there-with
,
which
caused
him
to
murther
his
righteous
and
innocent
Brother
.
For
so
farre
wil
malice
vrge
and
prouoke
that
man
,
in
whom
it
is
seated
by
the
Diuell
,
that
his
heart
and
his
hande
,
and
al
the
powers
and
faculties
of
his
soule
and
body
,
will
bee
continually
employed
,
and
endeuouring
,
not
only
to
reproach
,
disgrace
,
and
hurt
by
all
possible
meanes
,
but
euen
also
to
depriue
those
of
their
very
liues
,
whom
they
enuy
and
malice
in
their
hearts
.
This
malice
and
hatred
(
I
say
)
is
perpetuall
,
and
will
neuer
haue
an
end
,
so
long
as
there
is
a
Deuill
,
and
the
Saints
and
seruants
of
God
,
doo
remaine
vpon
the
earth
.
A
second
reason
wherefore
the
wicked
beare
such
deadly
hatred
and
malice
towardes
Gods
faithfull
seruaunts
,
is
,
because
such
as
feare
God
truly
,
cannot
frame
and
conforme
them-selues
to
their
corrupt
humours
and
dispositions
to
say
as
they
say
,
and
to
do
as
they
doe
,
according
as
this
reason
doth
the
Apostle
S.
Peter
render
.
1
Epist.
4.
1
Pet
4
,
4.
It
seemeth
to
them
strange
,
that
yee
run
not
with
them
to
the
same
excesse
of
ryot
,
therefore
speake
they
euil
of
you
.
For
as
light
and
darknesse
,
Christ
and
Belial
cannot
possibly
agree
in
one
,
no
more
,
is
it
possibly
that
prophane
and
wicked
men
should
affect
,
or
like
of
any
other
in
their
hearts
,
but
onely
of
such
as
in
affection
and
disposition
are
like
to
themselues
.
And
a
third
reason
is
,
because
(
what
shew
soeuer
they
will
sometimes
make
to
the
contrarie
for
carnal
respects
)
yet
in
their
harts
they
vtterly
dislike
,
and
cannot
abyde
the
sincere
Doctrine
of
Christs
Gospel
,
which
the
Saints
and
seruants
of
god
do
preach
and
professe
,
as
this
dooth
our
Lord
Iesus
Christ
confirme
.
Iohn
8.
Iohn
8
,
37.
Ye
seeke
to
kil
mee
(
sayth
he
)
because
my
word
hath
no
place
in
you
.
The
sincerity
of
religion
is
too
precise
in
the
account
of
earthly
minded
men
,
and
because
it
tendeth
to
abridge
them
of
their
carnal
liberty
and
licentiousnes
,
they
cannot
away
eyther
with
it
,
or
with
any
of
those
,
who
sincerely
eyther
preach
it
,
or
make
profession
of
it
.
Thus
haue
you
seene
the
Reasons
wherefore
the
wicked
and
vngodlye
,
are
thus
maliciously
bent
against
the
children
and
Seruants
of
GOD
;
yea
and
it
is
further
also
to
bee
obserued
in
this
History
and
Complaint
,
that
such
and
so
insatiable
is
the
Tyranny
of
such
wicked
ones
,
where
they
beare
the
sway
,
that
they
are
so
farre
from
repenting
themselues
of
the
former
mischeefes
and
murthers
which
they
haue
committed
,
as
that
they
most
barbarously
go
forward
in
the
same
,
without
remorse
of
Conscience
,
neuer
restraining
their
rage
,
nor
moderating
their
fury
,
so
long
as
they
can
finde
any
of
Gods
seruantes
vppon
the
earth
.
Iezebel
the
wicked
wife
of
vngodly
Ahab
,
had
made
such
a
hauocke
of
Gods
true
Worshippers
,
that
shee
perswaded
her selfe
,
that
there
was
none
other
of
them
left
,
but
the
Prophet
Elias
(
yea
,
and
of
this
minde
also
,
as
wee
see
heere
was
Elias
himselfe
)
and
yet
shee
was
so
farre
,
eyther
from
repenting
her selfe
,
or
beeing
satisfied
with
that
she
had
already
doone
,
as
that
by
all
possible
meanes
,
she
endeuoured
her selfe
to
bring
him
also
to
destruction
.
Heerein
we
haue
many
other
examples
,
as
in
Kain
,
who
after
he
had
once
conceiued
a
wicked
purpose
in
his
hart
to
murther
his
brother
Abel
,
and
that
for
no
other
cause
(
as
S.
Iohn
sheweth
.
Verse
12
,
1
Epist.
3.
)
but
because
his
Brothers
workes
were
good
,
&
his
owne
euill
)
he
would
by
no
meanes
cease
or
giue
ouer
,
till
he
had
effected
it
indeed
.
In
Pharoa
towards
the
destruction
of
the
little
Infants
of
the
Israelites
,
and
of
Herod
in
his
time
.
Of
this
disposition
also
was
Saule
,
who
by
no
meanes
,
nor
by
any
duty
of
seruice
,
could
possibly
bee
perswaded
to
receiue
Dauid
into
fauour
againe
,
after
he
had
once
taken
displeasure
against
him
,
but
continually
endeuored
himselfe
to
bring
him
to
Destruction
;
although
Dauid
for
his
part
neuer
did
him
hurt
,
but
the
fault
was
euermore
in
himselfe
:
and
beeing
kindled
with
displeasure
against
Ahimelech
the
High-priest
,
for
Dauids
cause
,
no
excuse
nor
reasonable
answere
,
coulde
possibly
appease
or
pacify
him
,
vntill
fourscore
and
fiue
Priests
of
the
Lord
were
slaine
,
and
the
City
of
Nab
,
destroyed
,
with
all
the
men
,
women
and
children
that
were
in
it
.
1
Sam
.
22.
An
other
like
example
whereof
we
haue
in
Manasseth
,
of
whom
it
is
recorded
,
Verse
16
2
Kings
22.
That
he
shed
innocent
bloude
exceeding
much
,
til
hee
replenished
Ierusalem
from
corner
to
corner
.
And
for
the
like
cruelty
is
Ierusalem
also
.
Verses
2
,
3.
Ezech
.
22.
called
a
bloudy
City
,
a
City
that
sheddeth
bloud
in
the
mids
of
it
.
And
for
this
cause
also
,
are
such
wicked
ones
resembled
in
diuers
other
places
of
the
Scriptures
,
to
ramping
and
roaring
Lyons
,
greedy
of
their
prey
,
such
as
regard
not
what
tyranny
and
cruelty
they
exercise
,
and
shewe
what
horrible
wast
and
desolation
they
make
&
commit
,
nor
what
pittiful
mourning
and
lamentation
they
cause
and
procure
,
so
as
their
corrupt
and
diuellish
deuises
may
be
accomplished
.
According
as
besides
all
other
examples
,
this
is
most
apparant
in
the
enemies
of
the
Church
,
I
meane
the
Papistes
at
this
day
.
A
bloody
generation
vndoubtedly
;
yea
surely
,
as
bloodie
as
any
other
that
can
possibly
be
remembred
,
as
their
horrible
massacres
and
murthering
of
Gods
Saintes
in
this
Land
,
as
also
in
France
,
Spaine
,
&
the
Lowe-Countries
;
wherein
since
the
years
1520.
they
haue
been
the
death
of
one
million
of
christians
,
&
especily
in
their
late
Powder
treason
,
they
haue
made
it
manifest
vnto
all
the
world
.
We
heereby
seeing
clearely
what
is
to
be
looked
for
at
their
handes
,
if
they
might
beare
the
sway
,
and
if
the
time
were
come
that
they
haue
so
long
longed
and
looked
for
.
But
Praised
be
the
Lord
,
who
hath
not
yet
giuen
vs
ouer
as
a
prey
to
their
teeth
.
Now
for
the
Vses
.
First
we
see
heere
,
that
the
wicked
in
afflicting
&
persecuting
the
children
of
God
,
and
in
bearing
such
malicious
harts
against
them
,
do
euidently
discouer
themselues
to
bee
the
children
&
seruants
of
the
diuell
,
as
Ioh
.
8.
Iohn
8.44
.
our
Lord
Iesus
directing
his
speech
vnto
the
Scribes
and
pharisies
who
went
about
to
kill
him
,
Yee
are
(
sayth
he
)
of
your
father
the
Diuell
,
and
the
lusts
of
your
father
ye
wil
do
:
he
hath
bin
a
murtherer
from
the
beginning
,
&c.
The
childe
followeth
the
steps
of
his
father
,
and
the
seruant
is
obedient
&
conformable
to
the
wil
and
commandement
of
his
Mayster
.
Now
the
wicked
being
the
children
and
seruaunts
of
the
deuil
,
what
maruell
is
it
,
thogh
they
bee
such
deadly
enemies
to
the
children
&
seruants
of
God
?
It
must
not
be
thought
strange
also
,
althogh
some
of
them
bee
Whore-mongers
,
some
drunkards
,
some
vaine
swearers
and
blasphemers
,
some
murtherers
,
some
contentious
,
malicious
,
and
enuyous
men
;
they
be
heerin
but
as
natural
children
,
imitating
the
steps
of
their
father
,
and
as
obedient
seruants
but
fulfilling
the
wil
and
commandements
of
their
mayster
.
A
second
vse
arising
from
the
former
Doctrine
is
this
,
that
seeing
the
wicked
and
vngodlye
in
afflicting
and
persecuting
the
Saints
and
Seruantes
of
God
,
are
euidently
discouered
to
bee
the
children
and
seruants
of
the
Diuell
:
that
therefore
in
the
feare
of
God
we
take
diligent
heed
,
and
as
wee
tender
the
glory
of
God
,
and
our
owne
saluation
,
that
neither
in
affection
,
nor
in
life
and
conuersation
,
we
bee
like
such
wicked
&
vngodly
ones
whom
the
Lorde
hath
forsaken
:
but
as
it
is
the
property
of
such
to
hate
and
persecute
such
especially
as
preach
vnto
them
,
and
professe
among
them
the
word
of
God
;
so
let
vs
on
the
contrary
settle
our selues
to
loue
,
and
like
such
aboue
all
others
;
yea
,
to
aproue
our selues
to
be
the
children
of
God
,
we
must
loue
not
onely
such
as
loue
vs
,
but
euen
our
verie
enemies
,
as
our
Lord
Iesus
Christ
teacheth
vs.
Math
.
5.
and
according
to
the
exhortation
of
the
Apostle
Paule
.
Verse
44.
Rom.
12.
Blesse
them
which
persecute
vs.
Not
desiring
an
eye
for
an
eye
,
nor
a
tooth
for
a
tooth
,
as
the
Pharisies
taught
their
Disciples
,
but
we
must
be
framed
according
to
the
example
of
our
Lord
Lorde
Iesus
Christ
,
who
prayed
for
his
enemies
,
and
did
good
vnto
those
that
hated
and
persecuted
him
,
according
as
to
this
purpose
dooth
the
Apostle
Peter
propound
vnto
vs
his
example
.
1
Epist.
2.
saying
,
Verse
23.
that
when
he
was
reuiled
,
reuiled
not
againe
;
and
when
he
suffered
he
threatned
not
.
And
in
verse
21.
before
he
saith
,
that
christ
in
suffering
hath
left
vs
an
ensample
,
that
we
should
follow
his
steps
.
After
this
manner
goeth
he
forward
to
exhort
.
Chap.
3.
1
Pet
.
3
,
19.
Not
rendering
euil
for
euil
,
nor
rebuke
for
rebuke
,
but
contrarywise
blesse
,
knowing
that
ye
are
thereunto
called
,
that
ye
should
bee
heire
of
the
blessing
.
But
now
forasmuch
as
this
is
a
hard
matter
for
flesh
and
bloud
to
yeelde
vnto
,
as
daily
experience
prooueth
;
therefore
must
all
Gods
Children
alwayes
heerewithall
remember
these
two
thinges
.
The
first
is
,
that
the
more
wee
are
hated
,
despised
,
and
persecuted
of
wicked
men
,
the
more
are
we
blessed
of
God
;
and
who
will
not
be
well
content
,
to
endure
some
hard
measure
for
a
time
at
the
handes
of
prophane
and
vngodly
men
,
that
thereby
hee
may
haue
the
loue
and
fauor
of
God
the
more
surely
sealed
vnto
him
for
euer
?
And
now
that
this
effect
followeth
to
the
godly
,
by
meanes
of
the
reproaches
and
other
iniuries
of
the
wicked
:
our
lord
Iesus
Ghrist
Mat
.
5.
Math
.
5
,
11
,
12.
doth
plainely
expresse
,
Blessed
are
yee
when
men
reuile
you
,
and
persecute
you
,
and
say
al
manner
of
euil
against
you
for
my
sake
falsly
.
Reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
,
for
so
persecuted
they
the
Prophets
which
were
before
you
.
And
the
second
thing
that
to
this
end
we
are
to
remember
,
is
,
rhat
thus
behauing
our selues
,
wee
shal
therein
haue
a
most
comfortable
testimony
that
wee
are
the
children
of
our
heauenly
Father
,
who
maketh
the
sun
to
shine
,
&
the
rain
to
fal
aswel
on
the
bad
as
on
the
good
.
And
therewithal
the
true
Seruants
and
followers
of
our
lord
Iesus
Christ
,
who
when
his
Disciples
wold
haue
had
him
to
haue
commaunded
fire
from
heauen
,
to
haue
destroyed
a
City
of
Samaria
as
hee
passed
by
,
because
the
Citizens
refused
to
giue
him
entertainment
;
sharply
rebuked
them
as
we
see
Luke
9.
saying
,
Ye
know
not
of
what
spirit
ye
are
,
for
the
sonne
of
man
is
not
come
to
destroy
mens
liues
,
but
to
saue
them
.
Who
also
healed
the
ear
of
Malchus
,
yea
althogh
he
was
one
of
them
that
came
to
apprehend
and
to
bring
him
to
death
.
These
2.
points
if
we
could
remember
,
especialy
when
wee
are
tempted
&
prouoked
by
the
malice
of
wicked
men
,
they
would
be
forcible
enough
to
represse
&
keepe
vnder
al
affections
&
atempts
of
rage
&
reuenge
.
Considering
&
concluding
with
our
selus
,
that
it
must
needs
bee
a
maruailous
vnthankfulnes
,
not
to
endeuor
our selues
to
the
perfection
of
our
heauenly
father
,
&
the
example
of
our
sauior
,
who
so
louingly
exhorteth
vs
thereunto
.
Verse
29
,
Mat
.
11.
Learn
of
me
,
for
I
am
meeke
and
lowly
in
heart
,
and
ye
shall
find
rest
vnto
your
souls
.
And
this
may
suffice
from
the
consideration
of
the
Prophets
complaint
in
the
words
that
you
haue
heard
,
Lord
they
haue
killed
thy
Prophets
.
The
fourth
Sermon
.
Verse
4.
But
what
saith
the
answere
of
the
Lord
,
I
haue
reserued
to
my selfe
seuen
thousand
men
,
which
haue
not
bowed
the
Knee
to
Baal
.
THese
words
,
as
I
shewed
you
before
,
do
containe
the
reply
of
the
Lord
,
vnto
the
former
cry
and
complaint
of
the
Prophet
:
the
summe
of
the
whole
being
to
this
effect
,
as
if
the
Lord
should
thus
say
vnto
him
;
Thou
verily
supposest
that
there
is
not
a
faithfull
man
left
but
thy selfe
alone
,
but
in
this
thy
supposition
thou
art
greatly
deceiued
;
for
there
are
euen
many
thousands
in
Israell
of
good
and
godly
men
,
whom
I
(
sayth
the
Lord
)
haue
so
safely
kept
and
preserued
from
the
generall
Apostacy
of
the
rest
,
as
that
they
neuer
shewed
so
much
as
an
outward
countenance
of
well
liking
their
Idolatry
.
This
is
the
sence
of
this
reply
,
so
as
by
seauen
thousand
in
this
place
,
according
to
the
phrase
of
the
Scripture
,
is
to
bee
vnderstood
,
not
a
certain
&
set
number
,
but
an
vncertain
and
a
very
great
multitude
.
Now
for
the
Doctrines
.
First
from
hence
ariseth
this
general
point
,
that
forasmuch
as
the
Lorde
God
hath
an
absolute
dominion
ouer
al
creatures
both
visible
and
inuisible
,
ruleth
and
directeth
all
things
both
in
heauen
&
in
earth
,
according
to
the
good
pleasure
of
his
will
,
against
which
will
of
his
,
no
man
nor
any
other
creature
is
able
to
resist
,
nor
to
accomplish
any
thing
,
either
more
or
lesse
:
Forasmuch
as
he
is
higher
(
as
the
Prophet
Dauid
saith
,
Psal
.
113.
Psa
.
113
,
4
,
5
)
then
all
Nations
,
and
hath
his
glory
aboue
the
Heauens
,
and
there
is
none
like
to
the
Lorde
our
God
,
who
shal
go
foorth
also
as
a
Gyant
(
as
the
Prophet
Esay
speaketh
,
chap.
42.
)
ard
shall
stirre
vp
his
courage
like
a
man
of
Warre
,
and
shal
shout
&
cry
and
preuaile
against
his
enemies
:
Thereupon
it
clearely
followeth
,
that
all
they
are
in
a
most
blessed
estate
and
condition
,
who
are
shadowed
vnder
the
winges
of
his
mercifull
protection
:
insomuch
,
that
although
al
sorts
of
enemies
,
do
set
themselues
against
them
,
and
do
deuise
and
put
in
practise
all
the
wayes
and
means
they
can
to
bring
them
to
confusion
,
yet
they
do
but
lose
their
labour
,
and
practise
altogether
in
vaine
:
For
why
?
there
is
no
wisedom
,
there
is
no
power
nor
counsel
against
God
;
though
people
fret
and
fume
,
though
princes
rage
,
though
al
consult
and
lay
their
heads
together
,
how
they
may
oppresse
and
tyranize
ouer
such
as
feare
the
Lord
,
yet
Hee
that
sitteth
in
heauen
will
laugh
them
to
scorn
,
the
Lord
wil
haue
them
in
derision
,
confounde
all
their
deuises
;
yea
and
oftentimes
so
mightily
triumpheth
ouer
his
enemies
,
&
so
tendereth
and
prouideth
for
the
good
of
his
seruants
,
that
notwithstanding
al
their
malice
and
peruersenesse
,
their
very
enemies
are
constrained
to
doo
them
good
,
&
to
be
a
notable
means
for
the
encrease
of
their
happynesse
before
the
Lord
.
This
is
manifest
in
this
history
.
Iezebel
that
cruell
persecutor
,
made
full
account
that
she
had
vtterly
destroyed
all
the
Prophets
&
Seruants
of
God
,
Elias
onely
excepted
,
whose
blood
(
as
you
hearde
before
in
his
complaint
)
shee
in
like
maner
greedily
thirsted
and
sought
after
:
but
notwithstanding
all
her
rage
and
fury
,
the
Lorde
preserued
Elias
,
and
many
thousandes
more
,
who
neuer
suffered
them-selues
to
bee
defiled
with
the
abhominations
of
that
time
.
Pharao
King
of
Egypt
,
made
full
account
to
haue
destroyed
vtterly
the
Church
of
God
from
the
face
of
the
earth
,
when
he
made
that
cruel
Edict
against
the
Israelites
,
that
all
the
male
children
should
be
drowned
,
but
the
Lorde
encreased
them
so
much
the
more
mightily
,
and
caused
euen
the
Daughter
of
that
cruell
tyrant
,
to
be
a
norisher
of
Moses
,
the
deliuerer
of
Gods
people
,
when
by
reason
of
that
wicked
commandement
he
was
cast
forth
,
as
Ex.
2.
Balaac
K.
of
Moab
had
resolued
himselfe
vpon
a
wonderful
diuellish
and
subtle
deuise
against
the
children
of
Israel
,
&
was
come
to
the
very
practise
of
it
,
Balaam
also
that
false
prophet
(
for
the
loue
of
his
hire
)
was
as
ready
as
he
,
to
haue
pronounced
a
fearefull
curse
against
the
same
people
,
yea
although
most
wickedly
and
desperately
against
his
own
conscience
:
but
what
effect
had
it
?
Surely
no
other
at
all
,
but
to
the
greater
good
of
that
people
,
and
to
the
encrease
of
their
happinesse
before
the
Lord
.
Numb
.
22
,
and
23.
Wonderful
diuellish
was
the
Counsell
of
Ahitophell
against
Dauid
.
2
Sam
.
17.
but
the
Lord
ouerturned
it
to
his
owne
confusion
,
and
to
the
preseruation
of
his
seruant
.
Wicked
was
the
practise
of
the
sonnes
of
Iacob
against
their
Brother
Ioseph
,
as
Gen.
37.
but
the
Lorde
most
myraculously
turned
it
(
cleane
contrary
to
their
expectation
)
to
the
great
honor
of
Ioseph
,
&
to
the
comfort
,
reioycing
,
and
good
of
Iacob
,
&
of
his
whole
family
,
whereof
at
that
time
consisted
the
visible
Church
of
God
.
Haman
that
enuious
Infidell
,
thoght
to
haue
rooted
out
the
whol
Nation
of
GOD
,
but
the
mischiefe
which
he
prepared
,
through
the
iust
iudgement
of
God
,
fell
vppon
himselfe
,
and
to
his
perpetuall
shame
and
confusion
.
Hester
7.
Herod
that
cruell
bloud-sucker
,
by
killing
all
the
male
children
that
were
two
years
old
and
vnder
,
thought
to
haue
destroyed
the
Lord
Iesus
,
the
Sauior
of
the
world
,
but
the
Lorde
dispatched
him
with
a
fearefull
destruction
,
preserued
his
Sonne
,
and
caused
his
worde
to
prosper
mightily
.
Math
.
2.
Many
other
examples
might
be
produced
,
but
by
these
we
may
see
,
how
the
Lorde
(
as
Eliphaz
speaketh
,
Iob
.
5.
)
doth
oftentimes
take
the
wise
in
their
craftinesse
,
and
turneth
the
counsell
of
the
wicked
into
foolishnesse
.
And
as
it
is
in
Psal
.
33.
Doth
breake
the
Counsels
of
the
Heathen
,
and
bringeth
to
naught
the
deuises
of
the
people
.
According
as
besides
these
examples
,
what
experience
we
haue
had
of
the
Lordes
woonderfull
and
vnspeakeable
goodnesse
and
mercie
in
this
behalfe
;
wonderfull
wicked
and
intollerable
were
our
vnkindenesse
and
vnthankefulnesse
,
if
wee
should
becom
forgetfull
of
the
same
.
What
horrible
and
subtle
treacheries
and
conspiracies
,
haue
beene
deuised
and
concluded
vppon
,
and
what
furious
assaultes
haue
beene
put
in
practise
,
aswell
against
the
sacred
persons
of
our
Princes
,
as
against
the
whole
flourishing
estate
of
this
Church
and
Common-weale
,
by
our
secret
Traytourly
Papistes
at
home
,
and
by
the
furious
force
of
forraigne
foes
.
What
terrible
curses
and
execrations
,
that
Romish
Balaam
(
I
meane
the
Pope
)
hath
thundered
out
against
both
Prince
and
Subiectes
.
And
how
mightily
,
and
euen
myraculously
it
hath
euermore
pleased
the
Lorde
,
to
discouer
and
confound
all
,
howe
closely
and
cunningly
soeuer
,
the
same
hath
beene
contriued
,
bringing
the
Popes
Cursses
vppon
his
owne
head
,
Example
.
the
Spanish
Fleete
,
in
1588.
and
vppon
the
heades
of
such
as
were
drunke
with
the
cuppe
of
his
Fornications
;
yea
,
blessing
where
the
Pope
hath
curssed
,
and
cursing
where
the
Pope
hath
blessed
.
What
experience
wee
haue
hadde
(
I
say
)
of
the
Lordes
most
mightie
power
,
and
mercifull
prouidence
in
this
behalfe
:
his
vnthankfulnesse
is
intollerably
wicked
,
that
hath
forgotten
,
or
will
not
acknowledge
,
Moses
,
Aaron
,
and
Mirian
,
and
the
whole
hoast
of
Israel
,
had
no
greater
cause
to
sing
praises
to
the
Lord
,
for
the
ouer-throwe
of
Pharao
and
his
army
in
the
red
Sea
,
nor
Deborah
,
nor
Baruk
,
for
the
victorie
against
Sisera
,
then
wee
haue
had
,
and
haue
from
day
to
day
,
for
the
rare
&
tender
mercy
of
God
towardes
vs.
The
wicked
(
as
Dauid
speaketh
.
Ps.
37
)
had
drawne
their
sworde
,
Verse
14
,
and
bent
their
Bow
to
cast
downe
the
poore
and
needy
,
&
to
slay
such
as
be
of
vpright
conuersation
,
but
their
sworde
is
gone
thorough
their
owne
heart
,
and
their
Bowe
is
broken
.
Wherfore
praise
ye
the
lord
(
as
he
exhorteth
in
another
place
)
al
yee
that
feare
him
,
magnifie
him
al
ye
of
the
seede
of
Iacob
,
and
praise
him
al
ye
of
the
seed
of
Israel
.
Now
for
,
and
in
regard
of
these
notable
effectes
,
may
the
Church
of
God
be
likened
to
the
bush
,
whereof
wee
read
,
Verse
2.
Exod
.
3.
which
although
it
burned
continually
,
yet
it
consumed
not
.
As
also
to
Noah
his
Arke
,
which
although
it
might
seeme
to
be
vtterly
ouerwhelmed
with
the
waues
,
yet
it
did
but
safely
swim
vpon
them
.
All
which
examples
and
comparisons
,
tend
to
this
ende
,
that
whomsoeuer
God
dooth
fauour
and
accept
as
his
childe
,
all
his
creatures
will
smile
vpon
such
a
one
,
yea
their
very
enemies
shall
be
farre
from
hurting
such
with
their
malice
,
as
that
they
shal
be
constrained
(
as
I
sayd
before
)
to
do
them
good
.
According
as
wee
read
of
the
Egyptians
,
who
although
they
hated
the
Isralites
with
a
deadly
hatred
,
yet
(
as
Exod
.
12.
)
did
they
enrich
them
at
their
departure
with
Gold
and
Siluer
,
and
gaue
them
Iewelles
with
whatsoeuer
else
they
could
desire
.
So
good
and
gracious
is
the
Lord
,
vnto
all
those
that
fear
him
,
that
maintain
his
cause
,
and
put
their
trust
in
his
mercy
,
no
enemy
shal
be
able
to
hurt
or
bring
them
to
confusion
.
The
experience
whereof
,
caused
the
prophet
Dauid
to
burst
forth
into
these
words
of
assurance
,
Though
I
walke
(
saith
he
)
through
the
valley
of
the
shadow
of
death
,
I
will
feare
no
euil
,
for
thou
art
with
me
,
thy
rod
and
thy
staffe
they
comfort
me
.
Ps.
23.
Verse
4.
Verse
1.
Also
Psal
.
27.
The
Lord
is
my
light
and
my
saluation
,
whom
shal
I
feare
?
the
Lord
is
the
strength
of
my
life
,
of
whome
shal
I
be
afraid
,
Verse
7.
&c.
And
Psal
.
34.
The
Angel
of
the
Lord
pitcheth
round
about
them
that
feare
him
,
&
deliuereth
them
.
Also
Ps.
125.
Verse
1.
They
that
trust
in
the
lord
shal
be
as
mount
Zion
,
which
cannot
be
remoued
,
but
remaineth
for
euer
.
Al
these
places
,
do
most
notably
describe
the
happy
condition
of
all
such
as
doo
remaine
vnder
the
fauour
and
protection
of
the
highest
.
Whereas
on
the
contrary
,
vnto
whomsoeuer
God
is
not
mercifull
,
whosoeuer
is
not
couered
vnder
his
winges
,
such
are
subiect
to
all
kinde
of
miseries
,
They
shall
feare
day
and
night
(
as
it
is
Deut
.
28.
)
and
shal
haue
no
assuraunce
of
their
life
.
Verse
66.
Nothing
shall
prosper
with
them
,
or
do
thē
any
good
.
The
due
consideration
of
which
point
,
as
it
bewrayeth
the
miserable
estate
of
all
such
,
who
either
in
word
or
deed
oppose
themselues
against
the
Saints
&
seruantes
of
God
,
or
in
any
measure
at
al
,
endeuor
themselues
to
grieue
,
reproch
,
or
any
other
way
to
hurt
or
troble
thē
;
as
namely
,
that
in
shewing
themselus
to
be
their
enemies
,
they
shew
themselues
to
be
the
enemies
of
God
,
&
in
contriuing
to
hurt
and
molest
them
,
they
fight
&
striue
euen
against
him
.
And
therefore
saide
our
Lord
Iesus
Christ
to
Paul
(
then
cald
Saul
)
whiles
hee
continued
inraged
against
the
church
of
God
,
as
Act.
9.
Saule
,
Saule
,
why
persecutest
thou
me
?
Verse
4
:
&
in
this
sence
saith
Moses
of
the
Israelites
,
Deut
.
32.
That
the
Lord
kept
them
as
the
Apple
of
his
eie
.
And
Zac
.
2.
He
that
toucheth
you
,
toucheth
the
apple
of
his
eie
.
So
nearely
hath
the
Lord
taken
the
faithful
vnto
himselfe
,
and
so
doth
hee
couer
them
with
the
winges
of
his
protection
,
that
the
least
iniurie
that
is
offered
vnto
them
,
tendeth
euen
directly
to
his
dishonour
,
and
to
the
iust
prouoking
of
him
to
displeasure
:
&
therfore
howsoeuer
their
malicious
enemies
may
any
way
insult
or
triumph
ouer
them
for
a
time
,
yet
fighting
in
this
sort
(
as
they
do
)
against
God
himself
,
they
must
of
necessity
at
length
bee
confounded
.
Heereof
had
the
Children
of
Israel
sufficient
experiences
when
Pharao
and
his
army
was
ouerthrowne
in
the
red
Sea
.
Hezekiah
also
in
his
deliuerance
from
the
mighty
army
of
Senaherib
.
2
Kings
19.
and
did
not
this
also
most
notably
appear
when
this
cruell
persecuting
Iezebell
was
after
all
this
,
cast
out
of
a
Window
,
trod
vnder
foot
,
torn
in
pieces
,
deuoured
vp
of
dogges
,
and
so
,
as
nothing
of
her
remayned
,
but
the
scull
,
and
the
feete
,
and
the
palmes
of
her
hands
.
Verse
35.
2.
Kings
9.
Yea
surely
,
besides
all
these
,
haue
we
our selues
had
such
notable
experiences
,
as
that
we
may
truely
say
,
not
onely
with
the
Apostle
Paule
,
that
the
Lord
hath
been
on
our
side
,
but
also
with
the
Prophet
.
Psal
.
124.
Psal
.
124
,
1
,
2
,
6
,
7.
That
if
the
Lord
had
not
beene
on
our
side
,
when
our
enemies
conspired
and
attempted
against
vs
,
they
had
then
euen
swallowed
vs
vppe
quicke
,
so
great
and
so
exceeding
was
their
rage
and
fury
,
But
praised
be
the
Lorde
(
I
say
againe
and
againe
)
which
hath
not
giuen
vs
as
a
prey
to
their
teeth
.
Our
soule
is
escaped
,
euen
as
a
Bird
out
of
the
snare
of
the
Fowlers
,
the
snare
is
broken
,
and
we
are
deliuered
.
Thus
much
as
touching
the
generall
point
.
But
what
sayeth
the
answere
of
God
to
him
,
I
haue
reserued
,
&c.
A
second
Doctrine
somewhat
generally
also
arising
out
of
these
words
is
this
:
That
the
church
of
Christi
,
which
consisteth
of
the
number
of
the
elect
and
faithfull
,
although
it
bee
but
a
little
,
and
a
verie
small
remnant
,
in
respect
and
comparison
of
the
multitude
of
prophane
and
vngodly
men
,
who
doo
not
belong
to
eternal
life
;
yet
notwithstanding
being
considered
in
it selfe
,
it
is
very
large
&
ample
,
comprehending
infinite
multitudes
of
Gods
elect
and
faithfull
children
,
who
are
sealed
and
sanctifyed
to
eternall
life
.
In
the
daies
of
Elias
,
when
in
outward
apearance
there
was
nothing
to
be
seen
but
abhominable
wickednesse
and
idolatry
,
all
generally
from
the
highest
to
the
lowest
,
hauing
corrupted
their
waies
rebelling
against
God
,
&
licentiously
walowing
in
the
lusts
of
their
own
hearts
:
yet
notwithstanding
,
at
that
very
time
(
as
this
text
sheweth
plainly
)
the
Lord
God
had
a
notable
company
of
faithfull
Worshippers
,
and
although
a
small
handfull
,
in
respect
of
the
vngodly
,
yet
surely
not
a
few
,
but
a
very
great
number
,
being
considered
by
themselues
.
And
nowe
if
so
bee
that
in
so
fearefull
a
falling
away
;
yea
,
and
when
the
Lord
had
yet
no
other
peculiar
people
vppon
the
earth
,
but
the
Iewes
alone
:
If
there
were
then
(
I
say
)
so
many
faithfull
members
of
the
Church
of
God
,
and
sincere
Worshippers
of
his
name
:
What
then
is
to
bee
thought
of
the
church
of
Christ
,
vnto
whom
(
as
it
is
Psal
.
2.
Verse
.
8
)
The
Nations
〈◇〉
giuen
for
his
inheritance
,
and
the
endes
of
the
earth
for
his
possession
.
When
as
the
Couenant
of
Gods
peculiar
grace
and
fauour
,
comprehendeth
not
the
Iewes
alone
(
as
in
times
past
)
but
extendeth
it self
both
farre
and
neare
throughout
the
world
,
to
all
those
generally
,
&
without
exception
,
that
by
a
true
&
liuely
faith
,
take
sure
hold
vpon
the
same
.
There
is
no
doubt
(
I
say
)
but
the
church
of
Christ
(
in
this
time
of
the
gospel
)
is
much
more
large
&
ample
,
and
the
number
of
Gods
elect
a
farre
greater
number
,
by
great
oddes
.
For
this
cause
is
the
church
called
Carholick
,
that
is
to
say
vniuersal
,
not
Iewish
,
not
Roman
,
not
English
,
not
consisting
of
any
one
nation
or
people
,
but
compacted
(
as
it
were
)
into
one
body
,
out
of
al
nations
,
ages
,
callings
,
&
degrees
For
the
first
Church
,
gathered
Children
of
God
vnto
her selfe
,
by
the
preaching
of
Gods
word
,
out
of
any
people
.
After
when
the
grace
of
God
did
shine
chiefe●●
among
the
Iewes
,
she
did
ioyn
conuerts
vnto
Israel
out
of
the
rest
.
But
much
more
the
newe
Church
,
called
and
begotten
since
Christs
time
,
hath
enlarged
her
Tabernacle
(
as
Esay
speaketh
)
vnto
all
Nations
,
beginning
at
Ierusalem
,
Iudea
,
and
Samaria
,
and
spreading
from
thence
to
the
vttermost
coastes
and
ends
of
the
earth
.
So
as
the
Iewes
are
not
now
the
onely
peculiar
people
of
God
,
as
heeretofore
,
but
the
partition
wall
is
nowe
broken
downe
,
and
God
hath
sent
his
Sonne
(
as
himselfe
speaketh
,
Iohn
3
,
17.
Iohn
3.
)
that
the
world
by
him
might
be
saued
.
And
as
the
Apostle
Peter
speaketh
)
Acts
10.
In
euery
nation
,
Verse
35.
he
that
feareth
him
,
&
worketh
righteousnesse
,
is
accepted
of
him
.
Our
Lord
Iesus
Christ
is
now
becom
the
chiefe
stone
of
the
Corner
,
vpon
whome
a
double
wall
ariseth
,
so
that
(
as
the
Prophet
Dauid
prophesied
,
Ps.
87.
the
Egiptian
,
the
Babylonian
,
the
Tirian
,
the
Ethiopian
,
the
Philistin
,
are
born
in
Sion
,
that
is
to
say
,
are
more
begotten
thorough
the
preaching
of
the
gospel
)
to
be
the
true
members
of
the
Church
of
Christ
.
And
as
the
elders
(
in
whome
is
represented
the
whole
Church
of
God
)
do
sing
vnto
Christ
.
Reu
.
5.
Reu
5
,
9
,
10
Thou
hast
redeemed
vs
vnto
God
by
thy
blood
,
out
of
euery
Kinred
and
tongue
,
and
people
and
Nation
,
and
hast
made
vs
Kinges
and
Priests
to
our
God
,
&c.
And
whereas
the
Prophet
Esay
,
Chap.
53.
complaineth
of
the
small
number
of
them
that
should
beleeue
the
Gospell
,
and
our
Sauiour
also
him-selfe
,
Luke
12.
Luke
12
,
32
calleth
his
Church
a
little
flocke
,
and
Math
.
7.
Math
,
7
,
14.
That
strait
is
the
gate
,
&
narrow
is
the
way
that
leadeth
vnto
life
,
and
few
there
be
that
finde
it
.
These
and
such
like
sentences
of
the
Scripture
,
are
alwayes
to
be
vnderstood
,
not
of
the
fewnesse
of
the
faithful
in
respect
of
themselues
,
but
of
the
smalnesse
of
their
number
,
in
comparison
of
the
vnbeleeuers
,
of
the
vngodly
and
prophane
.
But
oh
(
will
some
peraduenture
bee
ready
to
aske
)
is
the
number
of
Gods
elect
still
the
lesser
number
?
Surely
will
they
say
,
howsoeuer
it
hath
bin
in
times
past
,
and
howsoeuer
among
the
Papists
,
the
heathen
and
vnbeleeuers
,
who
liue
in
Blindnesse
and
ignoraunce
,
the
number
of
the
wicked
may
be
the
greatest
:
yet
wher
the
Gospell
is
preached
it
cannot
bee
so
;
in
such
places
the
children
of
God
are
without
all
question
the
greatest
number
.
For
do
not
all
(
saith
they
)
at
this
day
,
come
to
the
church
,
heare
Gods
word
,
receiue
the
Sacraments
,
&c.
and
wil
you
exclude
any
of
those
from
being
the
true
members
of
Christ
and
of
his
church
?
To
this
I
answer
,
that
the
church
of
Christ
in
this
time
of
●he
gospel
,
is
vndoubtedly
a
glorious
Church
,
yea
surely
much
more
glorious
for
number
&
multitude
of
sincere
professors
,
then
heeretofore
,
the
Lorde
hauing
some
faithfull
Seruants
,
&
true
harted
christians
euery
where
,
who
first
seek
his
kingdom
&
the
righteousnes
thereof
,
who
labor
nothing
so
much
for
the
meate
that
perisheth
,
as
for
that
which
endureth
to
eternall
life
,
who
are
Religiously
careful
to
make
the
word
of
God
the
Lanthorn
for
their
feet
,
and
the
light
for
their
paths
,
&
prefer
the
aduancement
of
Gods
glory
,
and
the
accomplishment
of
his
good
will
and
pleasure
,
before
al
respect
of
themselues
;
the
number
of
whom
,
I
most
hartily
beseech
the
Lord
to
multiply
and
increase
more
and
more
.
But
yet
,
that
still
remaineth
true
which
I
sayde
before
,
that
in
comparison
of
prophane
and
wicked
men
,
their
number
is
but
small
,
and
a
little
handfull
.
All
such
as
come
to
the
church
,
hear
the
preaching
of
Gods
word
,
receiue
the
Sacraments
,
professe
themselues
protestants
,
&
no
papists
,
&c.
Al
these
,
do
I
acknowledge
members
of
the
visible
Church
.
But
euen
as
in
a
fielde
there
is
not
onely
good
Corne
,
but
also
weeds
;
and
as
in
a
threshing
Floore
,
there
is
not
onely
pure
wheat
,
but
also
chaffe
;
and
as
in
a
Net
that
is
cast
into
the
Sea
,
there
commeth
vp
not
onely
good
things
,
but
also
bad
:
euen
so
,
in
the
visible
Church
,
there
is
a
mixt
and
confused
multitude
of
both
,
good
and
bad
:
not
onely
such
,
who
with
vpright
hearts
and
good
conscience
,
doo
serue
and
obey
the
Lorde
Christ
,
but
such
also
as
are
euen
Reprobate
to
euery
good
worke
,
and
whose
end
is
,
to
be
cast
out
from
the
presence
of
God
,
and
to
be
burned
as
chaffe
,
in
the
fearefull
furnace
of
his
indignation
and
wrath
.
For
a
man
therefore
to
haue
a
comfortable
assurance
,
that
he
is
a
member
of
Christ
,
and
an
heyre
of
Gods
kingdome
,
hee
must
not
content
himselfe
,
nor
think
it
enough
for
him
,
to
be
a
member
of
the
visible
Church
.
But
if
he
feele
the
spirit
of
GOD
preuailing
in
him
against
the
corrupt
lustes
and
motions
of
the
flesh
,
and
so
as
notwithstanding
the
manifolde
temptations
of
the
world
,
the
flesh
,
and
the
diuel
,
he
first
seeke
Gods
kingdome
and
the
righteousnesse
thereof
,
labour
more
for
the
meate
that
endureth
to
eternall
life
,
then
for
that
which
perisheth
,
if
hee
bee
Religiously
carefull
to
make
the
worde
of
God
the
Lanthorne
for
his
feete
,
and
the
light
for
his
paths
,
and
so
as
withall
he
grow
and
encrease
in
Knowledge
,
Faith
,
Repentance
,
and
in
Obedience
according
thereunto
,
as
in
yeares
and
dayes
,
if
his
latter
workes
be
better
then
his
former
,
&
he
bring
forth
fruite
in
his
age
,
according
to
that
in
Psal
.
92.
If
hee
then
account
himselfe
to
bee
most
happy
,
when
hee
is
made
an
Instrument
to
aduance
Gods
glorie
,
and
doe
highly
regard
it
,
aboue
himselfe
.
If
his
Religion
and
godlinesse
bee
not
onely
in
outward
shew
and
profession
,
but
in
all
goodnesse
,
righteousnesse
,
&
trueth
.
These
and
such
as
these
are
,
are
most
vndoubted
Testimonies
of
a
blessed
estate
,
and
that
such
a
one
is
out
of
all
question
,
a
true
member
of
Christ
and
of
his
Church
,
a
man
sealed
and
sanctified
to
eternall
life
.
Wheras
on
the
contrary
,
whose
life
and
conuersation
is
repugnant
and
contrary
heereunto
,
either
destitute
of
sounde
knowledge
and
Faith
,
or
contenting
himself
,
with
a
bare
shew
and
profession
of
it
,
being
zealous
in
the
mean
season
,
to
glorify
God
,
neither
in
the
duties
of
the
first
,
nor
of
the
second
Table
:
All
such
are
vtterly
vnworthy
of
the
name
and
Title
of
true
Christians
,
the
Doctrine
of
the
Gospell
cannot
be
said
to
haue
taken
roote
in
their
hearts
,
the
fruites
that
proceed
from
them
cannot
be
called
the
fruites
thereof
,
planted
in
their
hearts
by
the
Holy-Ghost
,
but
the
fruites
and
effects
of
their
owne
corrupt
and
vnregenerate
hearts
,
engrafted
in
them
by
the
spirit
of
Sathan
,
as
a
sure
seale
of
their
iust
condemnation
.
According
as
of
this
difference
,
speaketh
the
Scripture
in
diuers
places
,
as
Math
.
7.
Verse
21.
Not
euery
one
that
saith
to
me
,
Lorde
,
Lorde
,
shall
enter
into
the
Kingdom
of
Heauen
,
but
he
that
doth
my
Fathers
will
which
is
in
Heauen
.
Also
Rom.
2.
The
hearers
of
the
Law
,
Verse
13
,
28
29.
are
not
Righteous
before
God
,
but
the
dooers
of
the
Law
,
shall
be
iustified
.
And
againe
,
Hee
is
not
a
Iewe
that
is
one
outwarde
,
neyther
is
that
Circumcision
which
is
outward
in
the
flesh
,
but
he
is
a
Iew
that
is
one
within
,
and
the
Circumcision
is
of
the
heart
,
in
the
Spirite
,
not
in
the
Letter
,
whose
praise
is
not
of
men
,
but
of
God
.
Heereunto
appertaine
also
,
the
words
of
our
Lord
Iesus
Christ
,
Luke
6.
Luke
6
,
46.
Why
call
ye
mee
Maister
,
Maister
,
and
do
not
the
things
that
I
speak
?
Manifestly
there
teaching
,
that
as
nothing
in
all
the
Worlde
should
moue
men
to
professe
themselus
to
be
the
seruants
of
Christ
,
vnlesse
they
haue
a
care
and
conscience
to
do
that
which
he
requireth
,
so
doth
he
vtterly
disallowe
all
shew
and
profession
of
his
name
and
Gospell
,
that
is
voide
of
a
sincere
and
vpright
obedience
,
as
meere
Hypocrisie
,
and
the
words
of
lies
.
Much
might
bee
spoken
to
amplifye
this
point
,
but
by
this
you
may
see
it
,
as
clearely
as
the
Sun
,
that
howsoeuer
the
church
of
Christ
,
in
this
time
of
the
Gospell
,
be
a
glorious
church
for
number
and
multitude
of
true
members
and
faithfull
professors
;
yet
for
all
that
,
but
a
little
company
,
and
a
small
handfull
,
in
respect
and
comparison
of
the
rest
.
There
being
at
this
day
(
God
knoweth
)
many
hipocrites
and
counterfet
Christians
,
many
euil
and
vnreasonable
men
,
yea
many
Epicures
and
carnall
Gospellers
,
who
are
beastly
minded
,
making
the
world
and
their
belly
their
God
,
professing
God
&
godlines
with
their
mouths
,
but
vtterly
denying
the
power
of
it
in
their
deeds
,
easily
allured
to
euerie
thing
that
is
vaine
and
prophane
,
but
backe-warde
and
vntoward
to
euerie
thing
that
is
good
&
godly
,
nothing
mooued
with
the
sweete
promises
of
Gods
mercie
,
nothing
terrified
with
the
threatninges
of
his
iudgements
,
but
as
they
are
filthy
,
so
will
they
bee
more
filthy
,
cry
out
vppon
them
as
long
as
you
wil
.
So
then
we
see
heer
,
what
litle
substance
and
found
foundation
there
is
in
the
Papists
boasting
of
the
vniuersality
of
their
church
,
&
of
hauing
the
greatest
number
and
multitude
on
their
side
,
the
which
commonly
(
aswell
in
their
publique
writinges
as
otherwise
)
they
obiect
and
cast
in
our
Teeth
,
as
though
because
the
number
of
such
as
professe
the
true
Doctrine
and
religion
of
Iesus
Christ
,
is
not
so
great
as
the
multitude
of
their
Idolaters
and
false
worshippers
;
therefore
they
are
the
true
Church
of
God
,
and
not
wee
.
Whereas
it
is
most
certaine
(
as
you
haue
beene
taught
before
)
that
the
greater
the
number
or
multitude
is
,
the
lesse
argument
is
there
,
to
proue
the
same
to
bee
the
true
Church
of
Christ
.
The
same
being
not
tyed
to
any
number
or
multitude
,
but
consisting
of
those
who
truely
beleeue
in
Christ
,
and
yeelde
a
sound
obedience
vnto
his
Gospell
,
how
small
or
great
soeuer
their
number
be
.
Great
was
the
number
of
them
in
the
time
of
Elias
,
who
professed
them-selues
to
be
the
true
Church
of
God
,
&
which
in
euery
respect
were
as
dilligent
and
deuout
,
in
the
obseruation
of
their
outward
ceremonies
,
as
the
papistes
are
,
or
can
bee
at
this
day
,
in
their
blind
superstition
,
traditions
or
deuises
,
but
yet
howe
far
they
were
from
being
in
truth
and
indeede
,
what
they
outwardly
pretended
:
this
complaint
of
the
same
Prophet
,
beeing
himselfe
persecuted
by
them
,
dooth
plainly
proue
.
The
like
is
also
to
be
seene
,
by
comparing
the
great
multitude
of
the
aduersaries
of
Christ
,
in
the
time
that
he
liued
(
which
were
then
accounted
the
Church
of
God
)
with
the
small
number
of
those
,
who
truly
beleeued
in
his
name
,
and
yet
not
the
greatest
number
(
for
all
their
bosting
and
glorious
shewes
)
were
indeede
the
true
church
,
but
euen
that
little
and
small
remnant
:
wherby
it
is
euident
(
whatsoeuer
the
papists
brag
to
the
contrary
)
that
to
haue
the
greatest
number
on
their
side
,
is
no
argument
to
proue
their
synagog
to
bee
the
true
church
of
christ
,
but
rather
the
contrary
,
that
being
true
(
as
it
is
most
true
)
which
you
haue
heard
before
.
Secondly
seeing
it
is
manifest
by
that
which
you
haue
heard
,
that
the
flock
of
Christ
is
but
little
,
&
that
the
least
number
go
in
at
the
strait
gate
that
ledeth
to
life
,
that
therfore
we
take
diligent
heed
,
as
we
tender
the
glory
of
God
,
and
our
own
saluation
,
that
we
frame
neither
our
religion
nor
conuersation
according
to
the
disposition
of
the
greatest
part
,
that
we
think
not
our
Religion
to
be
therefore
good
,
and
our
conuersation
warrantable
,
because
the
most
part
do
as
we
do
.
As
many
such
there
are
at
this
day
,
who
if
they
be
eyther
exhorted
to
any
duty
of
obedience
,
or
reprooued
for
any
thing
that
is
amisse
,
they
will
be
ready
presently
to
answere
,
that
they
are
not
alone
,
but
that
the
greatest
company
of
men
&
women
doe
so
in
like
manner
behaue
themselues
,
&c.
We
must
take
heed
(
I
say
)
that
we
folow
not
a
multitude
vnto
euill
,
but
harken
what
the
word
of
God
doth
teach
and
prescribe
,
diligently
marke
and
obserue
who
they
are
that
frame
themselues
according
to
that
rule
of
holinesse
and
righteousnesse
:
and
then
consequently
settle
and
endeuour
our selues
to
immitate
them
,
without
beeing
ashamed
,
and
without
staggering
at
the
matter
,
although
their
number
be
neuer
so
smal
,
yea
and
although
they
be
neuer
so
base
and
contemptible
in
the
eyes
of
the
world
.
Thirdly
,
seeing
all
such
as
come
to
the
Church
,
&
heare
Gods
word
,
are
not
vndoubtedly
the
true
members
of
Christ
&
his
church
;
but
that
there
are
many
Hypocrites
and
dissemblers
,
that
therefore
wee
do
not
content
our selues
with
outward
circumstances
in
religion
,
that
we
thinke
it
not
enough
to
do
those
things
,
no
nor
yet
to
say
,
Lord
,
Lord
we
are
christians
,
we
are
Protestants
and
professors
of
the
Gospel
,
but
hauing
a
Reuerend
feare
of
the
Lordes
Maiesty
imprinted
in
our
hearts
,
inwardly
in
our
soules
respecting
his
blessed
will
,
and
faithfully
remembering
his
vnmeasurable
loue
and
tender
kindnesse
toward
vs
in
Christ
Iesus
,
wee
must
performe
all
these
outward
workes
,
as
fruits
of
our
true
and
inward
zeale
towardes
Gods
glorie
,
and
as
testimonies
of
our
obedience
and
thankfulnesse
to
him
,
in
regard
of
his
manifold
mercies
towards
vs
,
and
then
shall
we
be
accepted
in
them
,
&
in
euery
of
them
.
Whereas
on
the
contrary
,
if
the
heart
and
mind
be
not
sound
and
sincere
,
and
do
not
directly
ayme
at
Gods
glory
,
and
at
the
obedience
of
his
will
;
although
we
be
neuer
so
forwarde
and
diligent
in
all
these
outward
respects
,
yet
shall
wee
be
in
no
measure
accepted
but
vtterly
reiected
of
him
;
hee
will
say
vnto
vs
,
Who
required
these
thinges
at
your
handes
?
For
as
the
Apostle
sayeth
of
Circumcision
,
so
is
it
true
of
Christian
Religion
,
that
it
consisteth
not
in
outward
shewes
,
but
in
the
heart
and
inwarde
man
,
expressing
it selfe
in
a
holy
practise
,
and
dooing
,
and
in
a
constant
abyding
in
the
word
of
trueth
.
I
haue
reserued
to
my selfe
,
&c.
When
he
saith
that
he
hath
reserued
them
to
himselfe
,
we
are
more
particularly
to
obserue
from
hence
,
that
whereas
there
are
a
certaine
number
seperated
from
the
wicked
&
vngodly
,
and
so
as
they
run
not
head-long
with
the
prophane
multitude
after
the
lusts
and
affections
of
their
owne
hearts
to
Idolatry
,
to
the
contempt
of
Gods
worde
,
to
the
despising
or
persecuting
of
the
saints
and
seruants
of
God
,
but
are
sanctifyed
in
all
the
powers
and
parts
of
both
soule
and
bodye
,
to
serue
and
obey
God
with
true
zeale
and
feruency
of
spirit
,
according
to
the
rule
of
his
will
.
This
commeth
not
to
passe
,
thorough
their
owne
Wisedome
,
Power
,
or
Free
will
,
but
onely
and
altogether
thorough
the
meere
goodnesse
and
mercie
of
GOD
,
in
vouchsafing
vnto
them
the
gracious
assistance
and
direction
of
his
holy
Spirite
.
This
consideration
,
is
heere
manifestlye
offered
to
our
comfort
and
instruction
,
in
that
the
Lorde
saith
so
expressely
,
that
hee
hath
reserued
them
:
I
(
sayeth
the
Lorde
)
haue
reserued
vnto
my selfe
,
&c.
If
the
Lorde
of
his
infinite
goodnesse
and
speciall
fauour
,
through
the
mighty
woorking
of
his
blessed
Spirite
,
had
not
safely
kept
and
preserued
this
little
remnant
in
the
dayes
of
Elias
,
from
the
generall
Apostacy
and
falling
away
of
the
rest
;
they
woulde
haue
been
as
forward
to
haue
dishonoured
and
blasphemed
him
,
and
to
haue
run
a
whoring
after
their
owne
inuentions
,
as
any
of
the
other
;
and
therefore
rightly
sayth
the
Lord
,
that
it
was
hee
that
kept
and
preserued
them
;
This
is
the
reason
wherefore
they
were
not
defiled
with
the
abhominations
of
that
time
,
and
did
not
bow
their
knees
to
Baal
.
So
that
as
I
saide
,
it
is
a
most
cleare
and
euident
trueth
,
that
the
pr●seruation
of
the
church
and
children
of
God
,
in
the
feare
of
God
,
and
in
the
wayes
of
his
will
,
in
that
they
are
not
ouer-come
by
the
assalts
and
temptations
of
the
world
,
the
flesh
,
or
the
diuel
,
neither
are
vtterly
destroyed
and
consumed
by
the
malicious
attempts
and
diuellish
practises
of
their
enemies
:
al
this
(
I
say
)
is
onely
of
the
Lord
of
hostes
against
whom
there
is
no
resistance
,
nor
any
power
to
preuaile
,
vnto
whom
the
very
Deuils
are
subiect
,
&
constrained
to
doo
his
will
without
swaruing
at
any
time
,
or
in
any
measure
from
the
same
,
and
vnder
the
wings
of
whose
mercifull
prouidence
and
direction
,
all
his
faithful
seruants
do
remaine
so
safe
,
that
(
as
our
Lord
Iesus
Christ
most
comfortably
speaketh
,
Math
.
10
)
not
so
much
as
an
hair
shall
perish
from
any
of
their
heads
,
Verse
30
:
without
his
good
will
and
pleasure
:
and
therefore
also
most
notably
.
Rom.
8.
If
God
be
on
our
side
,
Verse
31.
who
can
be
against
vs
?
What
our
generall
estate
&
condition
is
by
nature
,
how
we
are
thereby
weake
and
fraile
,
euen
as
dust
and
slime
of
the
earth
,
vtterly
destitute
of
all
goodnesse
,
prone
&
ready
to
that
which
is
euill
,
but
backward
and
vntowarde
to
euery
good
thing
,
the
scripture
proueth
in
plentiful
places
,
as
Iohn
5.
Ephe
.
2.
and
Colos
.
2.
Iohn
5
,
21
Ephes
.
2
,
1.
Col.
2.13
.
in
all
which
we
are
compared
to
dead
men
and
expressely
said
to
be
dead
in
trespasses
and
sinnes
.
This
might
be
further
confirmed
by
plentifull
other
Testimonies
and
authorities
,
all
of
them
directly
tending
to
proue
,
that
as
our
father
Adam
was
himselfe
corrupt
&
sinnefull
,
so
hath
hee
begotten
vs
his
children
corrupt
,
depraued
,
and
full
of
sinne
;
and
not
onely
so
,
but
that
so
long
also
as
we
remaine
in
our
naturall
estate
and
condition
,
whatsoeuer
we
do
but
muse
and
thinke
vpon
,
it
is
corrupt
,
and
whatsoeuer
we
doo
in
the
whole
course
of
our
life
,
it
is
abhominable
and
guilty
of
death
,
before
the
face
of
God
.
Now
this
being
so
,
is
it
not
a
matter
Religiously
to
be
admired
&
maruelled
at
,
that
any
of
vs
all
should
bee
preserued
or
reserued
to
eternal
life
?
Surely
,
wee
must
needes
acknowledge
,
that
it
is
onely
and
altogether
of
the
Lordes
meere
goodnesse
and
mercie
,
that
we
bee
not
all
vtterly
confounded
from
the
presence
of
his
Maiesty
,
and
from
the
glorie
of
his
power
.
Now
next
,
as
touching
the
meanes
,
howe
such
are
preserued
,
who
are
thus
reserued
vnto
God
himselfe
.
As
before
the
foundation
of
the
Worlde
,
hee
hath
elected
them
for
his
Saintes
,
so
in
time
,
hauing
redeemed
them
by
the
blood
of
his
Sonne
,
from
the
guiltinesse
of
sinne
and
death
,
hee
then
calleth
and
separateth
them
from
the
pollutions
and
defilements
of
the
Worlde
,
iustifyeth
them
by
the
free
imputation
of
Christes
Righteousnesse
,
and
then
vouchsafeth
them
,
the
continuall
residence
of
his
Spirite
,
by
whose
gracious
Regeneration
and
Sanctification
,
their
carnall
and
corrupt
affections
,
are
mortifyed
and
subdued
,
and
from
whom
alone
they
receyue
power
to
represse
their
lustes
,
to
fight
against
the
temptations
of
the
Worlde
,
the
Flesh
,
and
the
Deuil
,
and
not
only
to
hunger
and
thirst
after
holinesse
and
righteousnesse
,
but
also
to
glorifye
God
,
and
to
seal
the
assurance
of
their
owne
saluation
in
an
holye
and
Religious
practise
and
obedience
accordingly
,
the
which
grace
and
benefite
of
sanctification
,
extendeth
not
only
to
their
wils
,
to
their
memory
and
affections
,
but
euen
to
all
the
powers
and
faculties
of
both
soule
and
body
.
And
surely
(
if
it
be
well
marked
)
this
is
a
wonderfull
effect
and
woorke
of
Gods
grace
,
and
heerein
dooth
it
appeare
to
be
mighty
indeede
,
when
as
after
this
manner
,
it
casteth
downe
holds
,
the
immaginations
also
,
and
euery
high
thing
which
is
exalted
against
the
knowledge
of
GOD
,
and
bringeth
into
captiuity
euery
thoght
to
the
obedience
of
Christ
,
as
the
Apostle
thus
speaketh
.
2
Cor
.
10.
Yea
,
I
adde
further
,
when
it
thus
maketh
a
man
,
being
by
Nature
the
Childe
of
wrath
,
to
be
the
childe
of
God
,
being
naturally
prophane
,
dissolute
,
&
vnapt
to
euery
good
thing
,
to
be
cleane
contrary
to
this
naturall
disposition
,
zealous
of
gods
glory
,
holy
&
blamelesse
,
in
life
and
conuersation
.
When
as
,
although
the
substaunce
of
the
body
remaineth
still
the
same
that
it
was
before
,
yet
the
heart
,
the
minde
,
the
will
and
affections
,
are
altred
and
transformed
,
to
will
,
to
desire
,
&
do
,
that
which
is
good
and
holye
in
the
sight
of
God
.
Thus
you
see
by
what
meanes
they
are
perserued
,
whome
God
hath
reserued
vnto
himselfe
.
Now
for
the
Vses
:
First
,
heere
is
offred
vnto
vs
very
notable
occasion
to
examine
our selues
in
what
estate
wee
stand
before
God
,
and
whether
we
be
of
the
number
of
them
that
are
reserued
to
eternal
life
.
If
we
be
separated
from
the
wicked
and
vngodlye
of
the
world
,
and
so
as
we
runne
not
with
them
in
the
wayes
of
sinne
and
prophanesse
,
if
we
perceiue
our
selus
to
be
sanctifyed
in
all
the
partes
and
powers
of
our
soules
and
bodyes
to
serue
and
obey
God
,
with
true
zeale
and
feruency
of
Spirit
,
according
to
the
rule
of
his
word
.
If
wee
haue
receiued
power
in
any
good
measure
to
subdue
our
lustes
,
and
so
forth
,
according
to
those
particulers
which
you
heard
before
:
these
and
such
like
,
are
notable
Testimonies
that
the
Lorde
hath
preserued
vs
,
and
reserued
vs
,
euen
for
himselfe
.
And
then
neede
wee
not
to
feare
nor
bee
dismayde
at
any
time
,
either
by
the
rage
and
fury
of
wicked
men
,
howe
mighty
or
malicious
soeuer
they
be
,
nor
by
any
other
temptations
or
troubles
whatsoeuer
,
may
come
vpon
vs.
For
God
is
not
like
vnto
mortall
men
,
who
in
their
loue
are
wandering
and
vnconstant
,
louing
to
day
,
and
hating
to
morrowe
,
but
in
GOD
as
(
Saint
Iames
speaketh
)
There
is
no
variablenesse
nor
shaddowing
by
turning
.
Iames
1
,
17
The
strength
of
Israell
(
sayeth
Samuell
)
1.
Sam
.
15.
1
Sa
.
15
,
20.
Will
not
lye
,
nor
repent
,
for
hee
is
not
a
man
,
that
he
should
repent
:
And
in
this
Chapter
,
the
gifts
and
calling
of
God
are
without
repentance
.
To
whomsoeuer
he
hath
once
giuen
a
true
iustifying
Fayth
,
hee
will
neuer
take
it
from
that
man
againe
,
vntill
hee
enioy
the
end
of
his
Fayth
,
which
is
the
euerlasting
peace
and
saluation
of
his
soule
.
Whomsoeuer
hee
hath
once
chosen
,
he
wil
neuer
refuse
,
whomsoeuer
he
hath
once
effectually
called
,
hee
will
neuer
put
that
man
backe
,
but
daily
go
forward
in
those
graces
,
and
according
to
these
particular
degrees
,
vntill
hee
hath
finally
and
fully
glorifyed
them
in
his
Heauenly
and
euerlasting
kingdome
,
as
Rom.
8.
Whom
he
predestinat
,
Verse
30.
them
hee
called
,
and
whom
hee
called
them
also
hee
iustified
,
and
whome
hee
iustified
,
them
he
also
glorifyed
.
Whosoeuer
is
made
partaker
of
any
one
of
these
Graces
,
or
of
any
one
of
these
particular
degrees
,
he
shall
bee
sure
,
to
be
made
partaker
of
them
all
,
the
Lord
neuer
ceasing
to
do
his
children
good
,
euen
for
his
mercies
sake
;
but
now
on
the
contrary
,
if
we
doo
not
feele
these
effects
of
the
grace
of
God
,
and
of
the
Spirite
of
sanctification
,
then
can
wee
not
possibly
haue
this
comfortable
assuraunce
that
I
haue
spoken
of
,
that
God
hath
preserued
,
or
reserued
vs
to
eternall
life
.
A
second
Vse
is
this
,
that
being
assured
through
the
Testimony
of
Gods
Spirit
,
of
such
a
gracious
reseruation
as
hath
bin
remembred
before
,
wee
praise
God
for
his
mercy
,
as
Rom.
5.
And
let
the
Gentiles
praise
God
for
his
mercy
as
it
is
written
,
for
this
cause
I
wil
confesse
thee
among
the
Gentiles
,
&
sing
vnto
thy
name
:
It
beeing
most
sure
and
certaine
,
that
although
we
haue
great
cause
to
praise
God
for
our
creation
,
in
that
also
by
God
,
wee
liue
,
moone
,
and
haue
our
beeing
;
enioy
health
,
peace
and
all
other
outward
good
things
,
to
our
comfort
&
consolation
,
yet
are
all
these
thinges
of
small
value
to
our
good
and
blessed
estate
,
in
regard
of
this
grace
of
preseruation
,
in
that
the
Lorde
(
I
say
)
hath
and
doth
safely
keep
vs
from
the
abhominations
of
Antichrist
,
from
the
errors
and
heresies
of
the
papists
,
from
worshipping
of
Idolles
,
from
trust
and
confidence
in
our
owne
merites
,
&c.
according
to
that
which
they
teach
and
professe
.
And
so
consequently
,
in
that
hee
hath
brought
vs
to
the
right
way
and
maner
of
worshipping
him
,
in
spirit
and
truth
,
teaching
vs
what
to
know
,
to
beleeue
&
professe
,
both
concerning
Religion
,
and
concerning
Conuersation
,
in
the
whole
course
of
this
life
,
and
hath
vouchsafed
vs
grace
,
in
some
acceptable
measure
to
glorifye
him
,
and
to
seale
the
assuraunce
of
our
saluation
accordingly
.
Few
among
the
greatest
multitude
,
do
vprightly
consider
,
and
as
they
ought
,
the
highnesse
and
excellency
of
this
special
mercy
.
Rightly
may
we
say
heerof
,
that
it
reacheth
vnto
the
heauens
,
as
Psal
.
36.
And
now
to
conclude
,
how
highly
it
standeth
vs
vpon
,
to
pray
and
beseech
the
lord
to
vouchsafe
vs
the
comfortable
assurance
of
this
mercy
,
through
the
gracious
testimony
of
his
blessed
Spirit
,
and
to
confirme
and
encrease
it
in
vs
more
and
more
,
for
the
vnspeakeable
peace
and
ioy
of
our
soules
,
and
for
the
sure
sealing
of
our
saluation
:
I
neede
not
vrge
it
further
,
euerie
one
that
hath
any
grace
from
God
,
may
easily
perceiue
;
and
the
Lord
giue
vs
al
grace
to
make
good
vse
of
it
for
Iesus
Christs
sake
,
Amen
.
The
fift
Sermon
.
Rom.
11.4
,
5
,
6.
Which
haue
not
bowed
the
knee
to
Baal
,
&c.
IN
these
words
,
the
Lord
maketh
a
description
of
such
as
were
preserued
in
the
dayes
of
Elias
,
by
the
fruit
and
effect
of
their
reseruation
,
They
bowed
not
the
knee
to
Baal
.
This
Baall
was
an
Idoll
of
the
Sidonians
,
signifying
a
Lorde
or
Gouernour
in
the
fashion
or
shape
of
the
Sunne
,
and
vsed
in
diuers
places
of
the
scripture
,
as
a
generall
Name
to
all
Idols
,
they
beeing
as
the
Lordes
and
Owners
of
their
Worshippers
.
Ahab
King
of
Israell
,
marrying
Iezebell
the
Daughter
of
the
King
of
Sidon
,
thorough
the
instigation
of
that
wicked
Woman
,
forsooke
the
true
worshippe
and
seruice
of
the
Lorde
of
Heauen
and
Earth
,
and
applyed
himselfe
to
the
seruice
of
that
detestable
Idoll
,
built
him
an
house
in
Samaria
,
reared
vppe
Altars
and
Groues
vnto
him
,
and
not
onely
so
,
but
carrying
with
him
to
the
whole
people
of
Israell
,
to
the
same
abhomination
,
except
onely
those
few
of
whome
the
Lord
speaketh
heere
vnto
Elias
.
In
the
Description
of
the
Which
remnant
that
thus
remayned
vndefiled
,
r
.
we
necessarily
learne
,
that
as
the
worshipping
of
Idols
and
images
,
is
a
most
filthy
and
an
abhominable
wickednesse
before
the
Lorde
,
according
as
we
may
see
,
Verse
15.
Deutro
.
27.
how
the
Lord
pronounceth
a
fearful
curse
against
the
same
;
euen
so
on
the
contrary
,
is
the
sincere
worship
and
seruice
of
his
name
,
so
deere
and
precious
in
his
account
,
as
that
hee
cannot
possibly
abide
,
that
any
of
his
faithfull
seruants
,
should
in
any
measure
at
all
,
swarue
or
degenerat
from
the
same
,
to
shewe
any
little
countenance
,
or
to
giue
any
consent
or
wel-liking
to
any
other
manner
of
Worship
,
then
himselfe
hath
prescribed
&
commaunded
.
It
is
not
enough
to
loue
and
feare
the
Lord
with
all
our
soules
,
and
not
to
consent
to
Idolatry
in
our
hearts
,
but
wee
must
abstayne
from
all
appearaunce
of
euill
in
this
respect
,
and
not
so
much
as
with
a
word
of
our
mouth
,
or
with
any
gesture
of
body
,
shew
any
reuerence
at
all
thereunto
.
The
faithfull
people
of
God
in
the
dayes
of
Elias
(
as
also
Elias
himselfe
)
might
no
doubt
,
haue
liued
in
peace
and
prosperity
,
if
onely
in
outward
maner
,
they
would
haue
serued
the
Idols
of
the
Gentiles
,
and
but
with
the
gesture
of
their
bodyes
haue
bowed
themselues
to
Baal
;
but
they
knowing
the
Lord
to
hate
al
hypocrisie
and
dissimulation
,
and
that
not
their
soules
onely
,
but
both
bodies
and
soules
,
ought
wholy
and
only
to
be
dedicated
and
consecrated
to
his
seruice
,
they
would
not
therefore
in
the
least
measure
that
might
bee
,
shewe
any
token
of
well
liking
the
same
.
According
whereunto
,
ought
to
be
the
constancy
and
resolution
of
all
the
Saints
and
seruants
of
God
,
at
this
day
,
and
from
time
to
time
,
so
as
although
the
whole
world
bee
giuen
neuer
so
much
to
Idolatry
and
vngodlynesse
,
and
although
the
heat
of
persecution
be
neuer
so
great
and
vehement
against
the
sincere
profession
and
obedience
of
Christes
Gospell
:
they
yet
notwithstanding
alwayes
continue
constant
in
the
wayes
and
will
of
God
,
without
framing
themselues
in
any
degree
at
all
,
according
to
the
manners
and
Obseruations
of
the
wicked
.
Not
fearing
them
which
kil
the
bodie
,
but
are
not
able
to
kil
the
soule
,
but
fearing
him
,
which
is
able
to
destroy
both
soule
and
body
in
hell
,
as
our
Lord
Iesus
Christ
himselfe
thus
exhorteth
.
Math
.
10
,
28.
This
is
further
confirmed
in
Com
.
2.
where
the
Lorde
forbiddeth
not
onely
such
Images
as
are
made
to
represent
himselfe
(
forasmuch
as
he
being
an
inuisible
spirit
,
and
an
incomprehensible
essence
,
not
like
to
man
,
Woman
,
or
any
other
Creature
,
in
any
shape
,
quality
,
or
Naturall
proportion
,
cannot
therefore
possibly
bee
represented
by
any
Image
or
similitude
whatsoeuer
:
according
as
wee
see
in
the
Prophets
,
how
hee
openly
setteth
his
voyce
agaynst
all
counterfet
shapes
of
him
,
to
the
end
wee
may
know
,
how
they
make
themselues
guilty
euen
of
forsaking
GOD
,
who
couet
to
haue
any
visible
forme
of
him
,
and
that
the
maiestye
of
God
is
defyled
,
when
hee
beeing
without
a
bodye
,
is
likened
vnto
a
bodilye
matter
,
beeing
inuisible
,
to
a
visible
Image
,
beeing
a
Spirite
to
a
thing
without
life
,
and
beeing
incomprehensible
to
a
lumpe
of
Wood
,
Stone
,
or
such
like
:
As
Esay
40.
Esay
40
,
8.
To
whome
will
yee
liken
GOD
,
or
what
similitude
will
yee
set
vppe
vnto
him
?
And
Chapter
44.
hee
likewise
sayeth
,
that
All
they
that
make
an
Image
are
vanitie
,
and
theyr
delectable
thinges
shall
nothing
profite
,
and
they
are
their
owne
witnesses
,
that
they
see
not
,
nor
knowe
:
Therefore
they
shall
bee
confounded
.
)
As
the
Lorde
(
I
say
)
in
the
second
Commaundement
,
hath
forbidden
all
such
like
Images
as
are
made
to
represent
himselfe
(
for
seeing
heauen
and
earth
,
and
all
things
therein
,
cannot
sufficiently
represent
God
,
much
lesse
can
vile
images
made
with
mens
hands
,
who
haue
neither
life
,
nor
mouing
,
nor
any
thing
at
all
,
like
vnto
the
mighty
God
:
)
euen
so
in
like
maner
,
the
making
of
al
other
Images
to
any
Religious
or
superstitious
vse
.
If
we
come
where
any
such
images
are
,
we
must
not
bow
vnto
them
,
neither
for
their
owne
sakes
(
which
is
the
grosser
errour
)
nor
yet
in
regarde
of
them
whom
they
are
made
to
represent
,
which
is
also
bad
enough
,
yea
,
and
too
too
badde
;
according
as
this
particular
,
wee
haue
often
occasion
elsewhere
to
consider
at
large
.
But
nowe
(
before
I
passe
any
further
)
to
call
to
minde
some
Reasons
,
wherefore
all
Idols
and
Images
ought
thus
to
be
detested
and
abhorred
.
A
first
Reason
is
,
because
it
is
the
will
and
Commandement
of
God
,
that
all
Idols
,
with
all
corrupt
worshipping
of
the
true
God
,
should
be
vtterly
abolished
,
as
Exod
.
34.
Exod
.
34
,
13
,
14.
Ye
shal
ouerthrow
their
Altars
,
and
breake
their
Images
in
peeces
,
and
cut
downe
their
Groues
,
for
thou
shalt
bow
downe
to
no
other
God
,
because
the
Lord
,
whose
name
is
Ielous
,
is
a
iealous
God
.
To
this
effect
also
again
,
Numb
.
33.
Deut
.
7
,
&c.
And
for
this
cause
(
I
meane
for
the
taking
away
and
abolishing
of
Idolatry
,
and
false
maner
of
worshipping
the
true
God
)
are
Iehu
,
Hezekiah
,
and
Iosias
,
so
highly
commended
in
the
holy
scripture
.
Secondly
,
they
are
to
be
detested
and
abolished
in
regarde
of
our
profession
:
we
professe
to
worship
God
in
spirit
and
truth
,
with
which
spiritual
worship
,
the
hauing
and
retaining
of
Idols
&
Images
cannot
stand
.
Thirdly
,
for
auoyding
of
offence
,
least
the
ignorant
people
should
bee
seduced
,
and
the
enemies
of
the
Church
take
occasion
to
estrange
themselues
further
of
,
and
to
speake
reproachfully
of
the
heauenly
truth
.
According
as
heereof
,
there
is
experience
in
the
Iewes
,
who
beholding
Images
in
the
Churches
of
some
of
such
as
professe
them-selues
to
bee
Christians
,
become
thereby
greatly
offended
,
and
much
discouraged
from
embracing
the
trueth
.
And
surely
,
it
cannot
bee
founde
in
any
place
of
the
Scripture
,
that
Images
did
euer
good
,
but
contrary-wise
,
it
appeareth
in
verie
many
places
,
that
they
haue
done
much
hurt
,
and
the
people
of
God
haue
beene
most
miserably
deceyued
,
and
beguiled
by
them
,
as
in
the
bookes
of
the
Iudges
,
Kings
,
and
Prophets
.
Much
might
bee
spoken
,
but
by
this
wee
may
see
clearely
,
that
as
all
sinne
in
generall
,
so
especially
the
sinne
of
Idolatrie
,
is
so
loathsome
and
odious
before
the
presence
of
the
Lordes
Maiesty
,
that
howsoeuer
hee
suffer
men
licentiously
to
giue
themselues
thereunto
for
a
time
,
yet
in
the
end
,
continuing
without
Repentance
,
hee
will
not
fayle
most
seuerely
(
according
to
his
Righteous
Iudgements
)
to
punnish
and
take
vengeance
vpon
them
for
the
same
:
according
as
Esay
42.
Esay
42
,
8.
I
am
the
Lorde
,
this
is
my
Name
,
my
Glorie
will
I
not
giue
to
another
,
neither
my
praise
to
grauen
Images
.
For
inasmuch
,
as
hee
hath
betroathed
himselfe
(
as
it
were
)
to
the
Company
of
the
Elect
and
faithfull
,
as
to
a
Spouse
and
chaste
Virgin
,
hee
cannot
abide
,
that
they
should
bee
defiled
with
the
Adulterous
woorshipping
of
Idolles
,
according
as
for
this
cause
also
,
dooth
hee
oftentimes
call
him-selfe
a
Iealous
God
,
that
will
not
suffer
his
Honour
to
bee
violated
,
nor
himselfe
to
bee
robbed
,
of
that
which
properly
belongeth
vnto
him
,
to
haue
it
giuen
vnto
other
Creatures
.
The
Lorde
thy
God
(
sayeth
Moses
,
in
Deutronomy
4.
Deut
.
4
,
24.
)
is
a
consuming
Fire
,
and
a
iealous
God
.
For
as
an
husband
,
(
the
more
holy
and
chast
himselfe
is
)
the
lesse
can
he
abide
,
that
his
Wife
should
giue
and
encline
her
loue
and
liking
to
another
:
euen
so
,
the
Lord
hauing
wedded
vs
(
as
it
were
)
to
him selfe
by
his
word
,
testifieth
,
that
hee
hath
a
most
feruent
burning
ielousy
,
as
often
as
we
are
defiled
with
wicked
lusts
,
&
especially
when
we
transferre
vnto
any
other
,
or
do
intermingle
with
any
superstition
,
the
worship
and
seruice
of
his
name
,
which
ought
to
bee
kept
most
holy
and
vncorrupted
,
insomuch
that
he
wil
not
fayle
,
most
seuerely
to
punnish
the
same
.
According
as
besides
the
consideration
of
the
perticuler
punnishments
inflicted
vpon
the
Gentiles
for
their
Idolatry
,
whereof
speaketh
the
Apostle
.
Rom.
1.
Rom.
1
,
24
,
26
,
28.
saying
,
that
for
this
cause
,
god
gaue
them
vp
to
their
harts
lusts
,
into
vile
affections
,
yea
and
vnto
a
reprobate
mind
,
to
do
those
things
which
are
not
conuenient
.
Heereof
we
haue
a
notable
example
and
discourse
.
Ezek
.
8.
where
wee
read
that
when
the
Prophet
Ezek
.
was
carried
of
the
Spirit
by
the
haires
of
his
head
into
Ierusalem
,
he
saw
in
it
,
not
onely
that
Idoll
of
indignation
,
whereby
the
wrath
of
God
was
prouoked
;
but
also
in
the
Temple
,
hee
perceiued
that
on
the
walles
thereof
,
were
painted
beasts
,
liuing
creatures
,
and
all
manner
of
creeping
thinges
,
whereunto
the
chiefe
elders
of
the
people
,
with
much
reuerence
,
offered
Incense
,
so
giuing
vnto
them
diuine
honor
.
Furthermore
,
the
Prophet
saw
on
the
other
side
,
women
mourning
for
Tammuz
,
who
was
another
Idoll
of
the
Gentiles
.
And
lastly
,
he
beheld
in
the
Sanctuary
,
men
who
turning
theyr
backe
to
the
most
holy
place
,
and
their
faces
toward
the
East
,
worshipped
the
Sun
towards
the
East
.
For
al
which
Idolatry
and
abhominations
,
the
Lorde
by
his
Prophet
threatneth
in
the
last
verse
of
that
chapt
.
That
he
will
execute
his
wrath
,
that
his
eye
shall
not
spare
them
,
neither
wil
he
haue
pittie
,
and
though
they
crie
in
his
eares
with
a
loud
voyce
,
yet
will
hee
not
heare
them
.
But
now
,
as
the
Lord
thus
expressely
forbiddeth
the
worship
of
Idolles
,
and
Images
,
euen
so
on
the
contrary
,
dooth
hee
strictly
enioyne
and
commaund
the
right
worship
and
seruice
of
the
onely
true
God
,
according
to
that
,
Mathew
4.
Math
.
4
,
10.
out
of
Deutronomy
6.
Thou
shalt
worship
the
Lorde
thy
God
,
and
him
onely
shalt
thou
serue
.
Worshipping
and
seruing
,
by
this
sentence
of
the
Lorde
,
are
mutually
linked
and
knit
together
,
and
cannot
bee
separated
the
one
from
the
other
.
Whereby
it
is
manifest
,
that
as
the
Lord
God
,
onely
and
alone
is
to
bee
serued
:
so
is
it
his
good
will
and
pleasure
,
onely
and
alone
to
be
worshipped
.
For
this
cause
most
notably
(
sayeth
our
Lorde
Iesus
Christ
)
Iohn
4.
Iohn
4
,
23.
That
the
true
Worshippers
,
shall
worship
the
Father
:
Not
this
Angell
,
or
that
Saint
,
but
the
Father
,
vnto
whom
all
Glory
,
Honour
,
Woorship
,
and
Seruice
,
dooth
belong
,
speaking
of
Religious
Worshippe
and
Seruice
,
as
our
Sauiour
dooth
in
that
place
.
Heereupon
also
it
was
,
wherefore
the
Prophet
Elias
,
teaching
that
GOD
cannot
abide
,
to
haue
any
thing
at
all
worshipped
besides
himselfe
,
cryeth
out
.
1
Kings
18.
1
Ki
.
18
,
21
vnto
those
,
who
thought
to
worship
God
,
and
the
Idoll
Baall
together
:
Howe
long
hault
yee
(
sayeth
he
)
betweene
two
Opinions
?
If
the
Lord
be
God
,
followe
him
,
but
if
Baal
be
he
,
then
goe
after
him
.
As
if
he
should
haue
sayde
;
It
is
not
possible
for
you
,
to
Worshippe
God
and
Baall
together
.
No
man
(
as
Christ
speaketh
,
Matthew
6.
Math
.
6
,
24
)
can
serue
two
Maysters
.
The
Lord
God
will
not
bee
content
with
a
peece
,
but
hee
requireth
our
whole
heart
,
our
whole
minde
and
soul
to
the
worship
and
seruice
of
his
Maiesty
,
hee
leaueth
no
part
thereof
,
to
be
bestowed
vpon
any
other
.
And
therefore
most
excellently
.
Hebr
.
1.
doth
the
Apostle
vse
this
as
a
Reason
,
to
shewe
that
Christ
is
more
excellent
then
the
Angels
,
because
the
angels
doo
worship
Christ
,
but
they
againe
are
not
worshipped
.
Nowe
,
if
the
angels
be
not
worshipped
,
whom
then
shall
wee
account
in
heauen
or
in
earth
,
worthy
to
be
worshipped
?
Surely
no
other
at
all
,
but
onely
the
true
,
eternall
,
and
euer-liuing
God
.
According
as
to
this
effect
,
tendeth
most
notably
the
voice
of
the
Angel
.
Reuel
.
14.
Reuel
.
14
,
7
Feare
God
,
and
giue
glorie
to
him
,
and
worship
him
,
that
made
heauen
and
earth
,
and
the
Sea
,
and
the
fountains
of
water
.
Reuel
.
22
,
8
And
Chap.
22.
I
fel
downe
(
saith
Iohn
)
to
worship
before
the
feete
of
the
Angel
,
but
he
said
vnto
me
,
See
thou
do
it
not
,
for
I
am
thy
Fellow-seruant
,
&c.
Now
next
,
as
touching
the
maner
of
worshipping
God
aright
,
our
Lord
Iesus
Christ
saith
,
Iohn
4.
That
the
true
worshippers
shal
worship
the
Father
in
spirit
and
truth
:
So
that
whatsoeuer
is
outwarde
and
bodily
,
and
may
bee
performed
aswell
of
the
wicked
,
as
of
the
godly
,
that
is
not
to
be
accounted
for
the
true
worship
of
God
,
but
the
heart
and
minde
it
is
,
which
he
especially
respecteth
and
aimeth
at
,
as
1.
Sam
.
16.
1
Sam
16.7
Man
looketh
on
the
outward
appearance
,
but
the
Lord
beholdeth
the
heart
.
According
as
this
is
manifest
in
the
example
of
Abell
and
Kaine
,
and
in
the
Offeringes
which
they
offered
vnto
God
,
whereof
wee
read
,
Gen.
4.
Gen.
4
,
5.
The
Sacrifice
of
Kain
was
reiected
,
not
in
regarde
of
the
outwarde
matter
thereof
,
but
because
it
proceeded
not
from
a
faithfull
and
vpright
heart
,
as
did
the
Sacrifice
of
Abel
,
and
which
therfore
most
sweetly
smelled
in
the
Nostrils
of
God
,
as
Hebr
.
11.
Heb
.
11
,
4.
the
Apostle
discussing
this
matter
,
hath
these
words
;
By
faith
Abel
offered
vnto
God
a
greater
Sacrifice
then
Kain
,
by
the
which
he
obtained
witnesse
that
he
was
righteous
.
For
this
cause
(
saith
Moses
to
the
people
of
Israel
.
Deut
.
10.
Deut
.
10
,
12
)
And
now
Israel
,
what
doth
the
Lorde
thy
God
require
of
thee
,
but
to
feare
the
Lorde
thy
God
,
to
walke
in
al
his
wayes
,
and
to
loue
him
,
and
to
serue
the
Lord
thy
God
with
al
thy
heart
,
and
with
al
thy
soule
.
This
may
yet
further
be
manifested
,
by
the
sharpe
reproofe
which
the
Lorde
maketh
,
Esay
1.
What
haue
I
to
doo
with
the
multitude
of
your
Sacrifices
sayeth
the
Lord
?
I
am
ful
of
the
burnt
Offerings
of
Rams
,
Esay
1
,
11
,
13
,
14.15
,
16
,
17.
and
of
the
fat
of
fedde
Beasts
:
and
I
desire
not
the
bloud
of
Bullockes
,
nor
of
Lambe
,
nor
of
Goates
.
Bring
no
moe
Oblations
in
vaine
,
Incense
is
an
Abhomination
vnto
mee
,
I
cannot
suffer
your
Newe
Moones
,
nor
Sabaoths
,
nor
solemn
dayes
:
and
so
further
at
large
,
as
you
may
see
in
that
place
;
wherein
(
at
the
first
)
it
may
seeme
straunge
,
that
the
Lord
should
so
cry
out
against
these
thinges
,
which
were
of
his
owne
ordinance
and
appoyntment
:
But
the
Reason
is
,
because
they
thought
to
please
God
with
these
outward
Ceremonies
,
and
were
vtterly
destitute
in
the
meane
season
of
faithfull
harts
,
and
vpright
affections
;
without
the
which
,
the
Lorde
neuer
promised
any
fauourable
acceptation
of
these
outward
thinges
,
according
as
afterwarde
hee
plainely
expoundeth
his
owne
meaning
,
saying
;
Wash
you
,
make
you
cleane
,
take
away
the
euil
of
your
workes
from
before
mine
eyes
,
cease
to
do
euil
,
learne
to
doo
well
,
seeke
iudgement
,
releeue
the
oppressed
,
iudge
the
fatherlesse
,
defend
the
widdow
,
&c.
The
Prophet
Micah
also
,
in
chapter
6.
bringeth
in
the
person
of
one
,
and
after
this
manner
reasoning
,
concerning
the
true
and
right
Woorshippe
and
seruice
of
God
:
Micah
6.6
,
7
,
8.
Wherewith
(
sayeth
hee
)
shal
I
come
before
the
Lorde
,
and
bowe
my selfe
before
the
hie
God
?
Shal
I
come
before
him
,
with
Burnt
Offeringes
,
with
Calues
of
a
yeare
olde
?
Wil
the
Lorde
bee
pleased
with
thousandes
of
Rammes
,
or
with
ten
thousand
Riuers
of
Oyle
?
Shal
I
giue
my
first
borne
for
my
transgression
,
euen
the
fruit
of
my
bodye
,
for
the
sinne
of
my
soule
?
Vnto
all
which
demandes
,
hee
maketh
this
answer
,
liuely
describing
the
true
Sacrifice
which
the
Lord
requireth
.
Hee
hath
shewed
thee
,
O
man
(
saith
hee
)
what
is
good
,
and
what
the
Lord
requireth
of
thee
?
Surely
to
do
iustly
,
and
to
loue
mercy
,
and
to
humble
thy selfe
to
walke
with
thy
God
.
Many
other
testimonies
might
be
produced
,
but
by
these
it
is
most
manifest
,
that
God
was
neuer
delighted
with
any
outwarde
circumstances
in
the
worship
and
seruice
of
his
name
,
but
onely
so
farre
forth
,
as
they
proceeded
from
a
faithfull
and
vpright
heart
.
According
as
this
,
dooth
our
Lorde
Iesus
Christ
yet
further
confirm
.
Ioh
.
4.
Iohn
4
,
24
saying
;
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
spirite
and
in
truth
,
plainly
there
teaching
,
that
to
the
end
men
may
worship
God
aright
,
it
behooueth
them
to
enter
into
due
consideration
of
his
naturall
affection
and
delight
.
For
euery
thing
affecteth
that
which
is
according
to
his
naturall
inclination
,
and
lotheth
and
disliketh
whatsoeuer
is
repugnant
&
contrary
to
the
same
.
Now
then
,
if
the
Lord
God
consist
of
a
bodily
and
corporall
substance
,
then
doth
he
expect
,
and
will
be
delighted
with
outward
and
bodily
worship
;
but
if
he
be
not
bodily
,
but
altogether
spirituall
,
then
doth
he
not
expect
,
neyther
can
possibly
be
pleased
with
external
seruice
,
the
same
beeing
so
contrary
to
his
Nature
.
And
now
that
the
Lorde
God
consisteth
altogether
not
of
a
bodily
,
but
of
a
spirituall
substaunce
,
and
therefore
cannot
away
with
externall
worship
,
to
be
satisfied
therewith
:
what
can
be
more
manifest
to
put
men
out
of
doubt
,
then
that
saying
of
our
Lorde
Iesus
Christ
,
which
was
set
downe
before
?
And
it
is
not
to
be
passed
ouer
,
how
hee
sayth
not
in
that
speech
,
that
it
is
meet
and
conuenient
,
that
such
as
worship
God
,
should
worship
him
,
in
spirite
and
in
truth
:
but
that
they
must
worship
him
in
spirit
and
in
truth
.
And
to
what
end
doth
hee
vrge
it
so
strictly
and
say
,
it
must
be
so
,
if
it
could
possibly
agree
with
his
Nature
,
to
bee
pleased
and
delighted
with
eternal
thinges
.
This
cannot
possibly
be
,
but
it
is
of
necessity
,
that
they
who
will
be
accounted
true
worshippers
,
doo
worship
and
serue
him
in
spirit
and
truth
.
Whereby
the
miserable
estate
and
condition
of
the
Papistes
,
is
euidently
discouered
,
who
together
both
with
their
bodies
and
inward
affections
,
do
giue
themselues
wholly
to
Idolatry
,
bowing
,
falling
downe
,
and
creeping
euen
to
very
Stockes
and
Stones
;
which
haue
eyes
and
see
not
;
eares
and
heare
not
,
&c.
But
let
vs
a
little
(
before
we
proceede
any
further
)
consider
some
of
their
maine
and
speciall
Reasons
for
that
which
they
doo
.
First
(
they
say
)
that
they
doo
not
worship
the
Image
it selfe
,
but
God
whom
it
representeth
.
But
we
learne
out
of
the
Prophets
,
and
in
the
second
Commaundement
,
that
it
is
a
most
wicked
presumption
,
to
erect
any
signes
,
by
which
God
either
cannot
,
or
ought
not
to
be
signifyed
;
and
that
hee
forbiddeth
aswell
the
false
worship
of
the
true
God
,
as
the
giuing
of
any
part
of
his
true
worship
vnto
any
other
.
And
although
they
were
signes
,
by
which
God
coulde
bee
truely
signifyed
,
yet
lyeth
it
not
in
the
power
or
Authority
of
any
Creature
,
to
erect
and
set
them
vp
,
but
onely
by
the
will
and
commaundement
of
the
Lorde
.
Secondly
,
(
they
say
)
that
Images
bee
Bookes
of
the
Lay
and
vnlearned
people
,
and
therefore
profitable
,
but
the
Spirite
of
God
teacheth
vs
otherwise
,
when
hee
sayeth
,
Hab.
2
,
18.
Habbacuk
2.
that
it
is
onely
made
,
To
bee
a
Teacher
of
lyes
.
And
Zachary
10.
Zach.
10
,
2.
Ier
.
10
,
8.
The
Idols
haue
spoken
vanity
.
And
Ier
.
10.
The
stock
is
a
doctrine
of
vanitie
:
by
all
which
places
it
is
most
cleare
,
that
Images
teach
nothing
else
,
but
to
lye
of
God
,
and
to
speake
vainly
of
him
;
and
therefore
,
(
if
we
will
do
none
of
these
)
we
must
neyther
make
Images
,
nor
haue
thē
.
Thirdly
they
say
,
it
was
lawfull
for
the
Israelites
to
haue
figures
;
as
the
Cherubim
,
Seraphim
,
and
diuers
pictures
in
the
Temple
of
Salomon
,
and
that
therefore
it
is
lawfull
for
Christians
to
haue
Images
in
their
Churches
.
But
these
figures
of
diuers
thinges
,
and
other
pictures
in
the
Temple
of
Salomon
,
had
the
warrant
of
Gods
word
,
neyther
could
they
easily
be
abused
.
And
besides
this
,
the
purpose
of
GOD
in
erecting
them
,
was
,
that
they
shold
be
figures
of
spirituall
thinges
,
all
which
haue
taken
their
end
in
Christ
.
And
thus
are
the
chiefe
Reasons
which
the
Papistes
alledge
for
their
idolatrous
worship
,
most
clearely
discouered
,
to
bee
not
onely
weake
,
but
vaine
and
foolish
.
Furthermore
,
what
els
is
to
be
said
of
the
whole
body
of
their
religion
and
deuotion
in
all
other
partes
and
branches
of
it
?
Is
there
any
thing
at
all
therein
,
but
what
he
that
is
most
wicked
may
doo
and
performe
aswell
as
he
that
is
most
godly
and
best
affected
?
Is
it
not
altogether
carnall
and
outwarde
,
as
if
they
accounted
God
to
be
no
spirit
;
but
to
consist
(
as
mortal
men
doo
)
of
a
bodily
and
corporall
substance
?
As
in
this
or
that
fashion
of
apparrell
,
this
or
that
kinde
of
gestures
,
choise
of
meats
,
difference
of
daies
,
times
and
places
,
numbring
of
Beads
,
building
of
Monasteries
,
fasting
in
Lent
,
receyuing
Holy-water
,
going
on
Pilgrimage
,
numbring
of
Prayers
,
crossing
,
annointing
,
shauing
,
Ringing
of
Bels
,
going
to
shrift
,
and
such
like
outward
and
bodilye
actions
;
not
hauing
any
motion
or
work
of
the
Holy-ghost
in
the
inwarde
man
:
they
thinking
to
please
God
with
these
corporall
Ceremonies
,
and
humaine
inuentions
,
and
neuer
thinking
of
spirit
and
truth
,
nor
knowing
(
for
the
most
part
)
what
it
meaneth
;
but
letting
them
alone
in
their
blindnes
,
vntill
it
may
please
God
to
open
their
eyes
.
As
this
doctrine
,
and
the
example
of
these
true
woorshippers
of
God
,
in
the
dayes
of
Elias
,
do
tend
directly
also
to
reprooue
the
warrantable
resolutions
of
all
such
,
who
perswade
themselues
,
that
they
may
lawfully
dissemble
in
matters
of
religion
,
especially
in
the
time
of
persecution
,
and
think
that
if
their
hearts
consent
not
vnto
it
,
they
nothing
at
all
offend
,
although
with
their
bodies
they
bow
vnto
Baal
,
and
do
reuerence
in
outward
appearance
to
idolaterous
worship
;
euen
so
,
it
teacheth
vs
,
not
onely
according
to
the
exhortation
of
the
Apostle
.
1
Cor
.
10
,
14.
To
flie
from
Idolatry
,
knowing
that
no
Idolaters
shal
enter
into
the
kingdome
of
heauen
;
and
for
this
cause
keepe
our selues
,
according
to
the
example
of
these
7000.
aswell
from
all
maner
of
outward
appearance
thereof
,
as
from
consenting
thereunto
in
our
hearts
,
striuing
to
this
ende
against
all
temptations
,
and
against
all
iniunctions
and
commandements
to
the
contrary
&
zealously
,
crauing
the
gracious
ayde
and
assistance
of
Gods
blessed
spirit
:
but
also
seeing
the
right
worship
and
seruice
of
God
,
according
to
his
word
,
is
so
deare
and
precious
in
his
account
,
that
therefore
in
the
feare
of
God
,
acknowledging
him
alone
,
to
be
the
only
true
God
,
who
onely
and
alone
is
to
be
worshipped
;
we
loue
him
therefore
aboue
all
,
feare
him
aboue
all
,
pray
to
him
only
,
acknowledge
him
alone
to
bee
the
onely
authour
and
Fountaine
of
all
good
things
,
and
so
depend
vppon
,
and
repose
all
our
trust
and
confidence
in
him
alone
,
and
so
forth
;
as
is
prescribed
and
commanded
in
the
first
Table
of
the
ten
Commandements
.
And
heerewithall
,
seeing
the
true
Worshippers
do
worship
God
in
spirit
and
truth
,
that
therefore
we
do
not
only
account
of
the
worship
&
seruice
of
god
,
as
of
a
debt
and
duty
strictly
required
at
our
handes
:
but
that
in
the
feare
of
God
,
we
be
euermore
religiously
carefull
to
present
our selues
before
him
therein
,
with
vpright
hearts
,
and
sincere
affections
,
praying
and
beseeching
the
Lord
to
this
end
with
the
Prophet
Dauid
.
Psalme
51
,
10.
To
create
in
vs
new
hearts
,
and
to
renew
right
spirits
within
vs.
In
which
Praier
,
we
haue
need
to
bee
so
much
feruent
and
earnest
,
not
onely
because
Hypocrisie
is
most
lothsome
before
the
face
of
God
,
but
forasmuch
as
wee
are
all
naturally
enclined
thereunto
,
desirous
to
be
thought
and
esteemed
far
more
holy
,
religious
,
and
better
affected
then
we
are
indeed
;
far
more
ready
to
find
fault
with
others
,
then
to
be
reformed
our selues
in
that
which
is
amisse
,
speaking
against
others
for
their
ignorance
&
prophanesse
,
when
wee
our selues
are
as
ignorant
and
prophane
,
as
slacke
and
carelesse
in
al
duties
of
holines
and
Religion
,
as
they
or
any
other
.
How
highly
therefore
it
standeth
vs
vppon
,
to
striue
against
this
Naturall
hypocrisie
of
ours
,
and
not
onely
to
represse
and
keepe
it
vnder
,
but
so
also
,
as
that
it
may
bee
vtterly
expelled
&
rooted
out
of
our
harts
,
and
as
in
all
the
wayes
and
actions
of
this
life
,
so
as
we
may
walke
vprightly
,
work
righteousnesse
,
and
speake
the
truth
from
our
hearts
,
knowing
what
the
Prophet
Dauid
saith
,
Psal
.
15.
that
such
alone
shall
enter
into
Gods
Tabernacle
:
so
especially
in
matters
of
Religion
,
and
when
eyther
in
Prayer
,
hearing
of
Gods
worde
preached
,
or
in
any
other
part
or
branch
of
his
worship
and
seruice
,
we
are
to
present
our selues
before
him
;
euerie
one
that
hath
any
spirituall
discerning
,
may
easily
perceiue
,
and
conclude
with
himselfe
.
It
followeth
verse
5.
[
Euen
so
then
at
this
present
time
,
is
there
a
remnant
through
the
election
of
grace
.
]
Now
in
these
words
(
by
an
argument
drawne
from
the
like
)
doth
the
Apostle
apply
the
former
history
,
and
example
of
the
daies
of
Elias
vnto
his
present
purpose
:
as
if
he
said
,
as
in
the
time
of
Elias
,
there
was
a
certain
number
preserued
by
the
Lord
,
which
neuer
serued
the
Idols
of
the
Gentiles
;
euen
so
,
there
is
no
doubt
,
but
that
the
Lord
God
acording
to
his
eternal
purpose
of
grace
,
hath
a
faithfull
remnant
of
elect
Saints
at
this
day
,
whom
hee
will
exalt
to
eternall
life
;
howsoeuer
the
greatest
multitude
,
by
reason
of
their
vnbeleefe
and
hardnes
of
heart
,
do
miserably
remain
in
the
state
of
condemnation
.
This
is
the
sence
of
this
application
;
wherin
besides
this
necessary
instruction
that
is
fitly
offered
for
al
the
Ministers
of
Iesus
Christ
,
that
they
alwaies
be
religiously
carefull
(
according
to
this
example
of
the
apostle
Paul
)
to
apply
their
doctrines
&
exhortations
to
the
present
occasions
and
necessities
of
the
church
.
We
learn
and
obserue
for
the
generall
point
,
that
the
former
experience
of
the
Lords
goodnes
&
mercy
towards
his
Church
and
chosen
people
,
aswell
in
their
preseruation
from
Idolatry
,
from
the
rage
and
fury
of
wicked
&
malicious
enemies
,
as
in
all
other
respects
and
Arguments
of
his
loue
,
ought
so
fruitfully
and
effectually
to
be
remembred
of
al
generations
from
time
to
time
,
as
to
encorage
them
to
hope
in
God
for
the
continuance
of
like
fauour
,
and
so
consequently
vnto
true
patience
&
constancy
,
without
distrusting
or
despairing
in
the
midst
of
whatsoeuer
troubles
,
afflictions
,
and
calamities
may
arise
in
the
world
.
To
this
end
it
is
,
that
the
Apostle
heer
alledgeth
this
example
of
Elias
his
time
,
that
the
Iewes
calling
to
memory
the
estate
of
the
Church
at
that
time
,
and
howe
the
Lord
most
mercifully
reserued
vnto
himselfe
,
many
thousandes
that
neuer
swarued
from
his
feare
,
when
(
as
yet
)
in
outward
appearance
there
was
nothing
but
Idolatry
:
that
the
Iewes
(
I
say
)
remembring
this
,
might
be
out
of
doubt
,
that
although
the
greatest
multitude
,
by
reason
of
their
infidelity
and
hard-hartednesse
,
were
worthily
reiected
and
cast
off
;
yet
the
Lorde
had
not
therefore
broken
his
promise
,
no
more
then
he
did
in
the
former
time
,
but
had
safely
kept
and
preserued
a
great
number
of
deare
and
faithfull
seruants
,
howsoeuer
they
could
not
visibly
be
discerned
in
the
face
of
the
world
As
it
was
then
(
saith
the
Apostle
)
euen
so
is
it
now
.
With
such
fruite
and
profite
(
as
I
sayde
)
ought
the
former
experiences
of
Gods
mercies
to
be
remembred
from
time
to
time
;
and
after
this
maner
for
instruction
&
confirmation
ought
wee
alwayes
to
peruse
and
consider
the
Histories
and
examples
of
the
holy
Scripture
,
beeing
fully
assured
,
that
there
is
no
one
example
,
set
downe
in
vayne
,
but
only
for
our
profit
and
commodity
,
that
by
the
example
of
the
wicked
,
wee
might
take
warning
to
auoid
sinne
,
least
we
be
partakers
with
them
of
the
punishment
due
to
sin
,
as
1.
Cor
.
10
,
6
,
&c.
These
are
ensamples
(
saith
he
)
for
vs
,
to
the
intent
that
we
should
not
lust
after
euil
thinges
,
as
some
of
them
lusted
,
&c.
And
●gaine
,
that
by
the
examples
of
the
godly
,
we
may
be
encouraged
and
prouoked
to
the
fear
of
God
,
that
so
with
them
we
may
be
blessed
for
euermore
.
This
is
the
ende
of
Gods
prouidence
in
preseruing
the
scripture
from
time
to
time
,
and
so
consequently
of
the
Holyghostes
purpose
,
in
the
first
penning
of
al
the
circumstances
of
the
same
,
according
as
heereof
is
most
excellent
plainly
.
Rom.
15.
Whatsoeuer
things
are
written
(
saith
he
)
afore
time
,
are
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
haue
hope
.
That
by
the
experience
of
gods
loue
and
fauour
(
I
say
)
towards
the
godly
in
what
sort
soeuer
we
might
be
encoraged
to
expect
the
like
in
time
of
need
:
&
by
the
experience
of
his
punishments
vpon
the
wicked
,
we
might
learne
to
reuerence
and
stand
in
aw
of
his
iudgements
.
And
as
to
this
end
doth
the
Apostle
heer
produce
the
history
and
example
of
Elias
his
time
;
euen
so
,
to
the
very
same
purpose
,
doth
the
Holyghost
make
mention
of
the
notable
experiences
,
which
Noah
,
Abraham
,
Isaac
,
Iacob
,
Dauid
,
Daniell
,
and
many
others
,
had
of
Gods
special
fauors
,
in
protecting
and
deliuering
them
from
many
great
dangers
;
as
also
of
the
notable
profite
which
they
reaped
,
for
a
resolute
and
religious
depending
vpon
God
,
all
the
dayes
of
their
life
afterward
.
And
of
Dauid
it
is
expressely
to
be
seen
.
1
Sam
.
17.
how
by
the
experience
which
he
had
of
Gods
mighty
power
&
mercifull
prouidence
,
in
protecting
&
deliuering
him
from
the
Lyon
and
the
Beare
,
becam
encouraged
to
fight
against
the
mighty
Giant
Goliah
.
The
Lord
(
saith
Dauid
)
that
deliuered
me
out
of
the
pawe
of
the
Lyon
,
and
out
of
the
paw
of
the
Beare
,
he
wil
deliuer
mee
out
of
the
hand
of
this
Philistim
.
The
Apostle
Peter
(
as
we
may
see
in
the
Acts
of
the
Apostles
)
was
diuers
times
imprisoned
and
ready
to
be
put
to
death
,
but
in
his
deliuerance
he
felt
so
great
experience
of
the
Lords
mercy
towards
him
,
that
in
the
1.
Epist.
4.
he
is
bold
to
exhort
the
faythfull
to
reioyce
in
sufferinges
,
and
to
glorifye
God
therein
,
without
being
ashamed
.
The
like
effects
ensued
also
vpon
such
experiences
as
the
Apostle
Paule
had
,
as
we
may
see
,
Phil
.
1.
and
in
many
other
places
.
Many
other
examples
might
be
aledged
,
but
as
by
these
it
is
manifest
,
how
notably
the
Saints
of
God
profited
by
the
former
experience
of
Gods
loue
and
fauour
in
times
past
;
so
no
lesse
ought
wee
to
profite
to
a
couragious
resolution
,
and
faithfull
expectation
at
this
day
,
&
from
time
to
time
,
by
such
experiences
as
wee
haue
had
.
I
will
not
stande
vpon
many
particulars
,
but
if
I
should
go
no
further
,
then
to
the
experience
of
Gods
loue
,
in
the
abasing
of
his
Sonne
,
vnto
the
most
excellent
worke
of
our
Redemption
,
it
would
bee
sufficient
,
as
farre
surpassing
all
other
experiences
whatsoeuer
:
according
as
this
very
Vse
,
doeth
the
Apostle
make
for
our
comfort
and
instruction
in
this
behalfe
,
Romanes
8
,
32.
Who
spared
not
his
owne
Sonne
(
sayeth
hee
)
but
gaue
him
for
vs
all
to
death
:
how
shall
he
not
with
him
giue
vs
all
thinges
also
?
Marke
the
Sequell
;
Howe
shall
hee
not
with
him
giue
vs
all
things
also
.
Plainly
thus
giuing
to
vnderstande
,
that
the
experience
and
assurance
of
Gods
woonderfull
loue
,
in
abasing
his
Sonne
so
farre
,
as
to
take
vpon
him
our
Flesh
,
and
to
suffer
death
vpon
the
Crosse
for
our
sinnes
;
ought
to
assure
and
perswade
all
the
Children
of
God
,
with
an
vndoubted
resolution
,
that
there
is
nothing
else
so
rare
and
precious
,
so
high
and
excellent
,
but
the
Lord
out
of
his
rich
Treasury
,
will
vouchsafe
to
impart
and
bestowe
the
same
vppon
them
,
if
in
his
most
Heauenly
Wisedome
,
and
mighty
prouidence
,
hee
see
it
to
bee
fit
and
necessarie
for
them
.
He
hath
freely
giuen
them
alreadye
,
the
most
precious
Iewell
which
hee
had
;
Namely
,
his
deere
and
onely
begotten
Sonne
,
vnto
whome
,
no
one
,
nor
all
the
thinges
in
this
Worlde
,
are
woorthy
(
in
any
measure
)
to
bee
compared
,
howe
much
more
then
,
will
he
bestow
vpon
vs
such
things
,
as
are
of
lesse
valew
,
as
health
,
peace
;
much
more
will
turne
all
afflictions
to
our
good
,
giue
vs
patience
,
&c.
it
is
vnpossible
that
the
Lorde
should
deny
his
childrdn
any
of
these
or
such
like
things
,
seeing
for
their
sakes
,
he
hath
not
spared
his
owne
sonne
.
According
also
,
as
how
by
him
,
we
liue
,
moue
,
and
haue
our
being
,
how
he
hath
created
vs
after
his
owne
Image
and
likenesse
,
&
how
by
him
we
enioy
all
good
things
to
our
comfort
and
consolation
:
who
so
blinde
as
not
to
see
and
vnderstand
?
who
so
hard-hearted
,
as
not
to
acknowledge
?
Nowe
ought
not
these
experiences
,
to
worke
and
beget
in
vs
as
great
a
measure
of
a
godly
resolution
;
of
faith
,
hope
,
loue
zeale
,
obedience
,
and
thankefulnesse
,
as
in
the
Saints
of
God
heeretofore
?
Yes
vndoubtedly
.
Now
the
first
Vse
,
that
such
experiences
ought
to
worke
and
beget
in
vs
,
is
thankfulnes
.
Accordingly
most
notably
Deut
.
4.
doth
Moses
exhort
the
people
of
Israel
,
that
they
forget
not
the
former
experiences
of
the
Lords
goodnesse
and
mercy
towards
them
,
but
diligently
retaine
them
in
memory
,
and
recount
them
to
their
children
.
Take
heede
to
thy selfe
(
saith
he
)
and
keepe
thy
soule
diligently
,
that
thou
forget
not
the
thinges
which
thine
eyes
haue
seene
,
and
that
they
depart
not
out
of
thy
heart
al
the
dayes
of
thy
life
,
but
teach
them
thy
Sonnes
,
and
thy
sonnes
sonnes
.
A
great
ingratitude
and
vnthankfulnesse
it
is
,
to
forget
the
benefits
that
are
bestowed
vpon
vs
by
mortal
men
;
and
therefore
worthily
,
Gen.
41
,
9.
doth
the
chiefe
Butler
of
Pharao
blame
himself
for
forgetting
Ioseph
.
It
is
also
recorded
.
2
Chro
.
24
,
22.
to
the
woorthy
reproofe
of
Ioash
,
for
not
remembring
the
kindnesse
which
Iehoiada
the
Father
of
Zechariah
had
shewed
vnto
him
.
And
now
,
if
it
bee
a
matter
worthy
of
blame
and
reproof
,
for
one
man
to
forget
the
kindnesse
of
another
extended
towards
him
:
a
matter
of
farre
greater
reproofe
and
worthy
of
blame
is
it
,
to
beecome
forgetfull
of
the
mercies
and
benefits
of
the
Lord
,
the
least
whereof
as
infinitely
surmounteth
whatsoeuer
we
may
possibly
receiue
at
the
handes
of
mortall
men
;
as
the
heauens
in
height
,
in
beauty
and
excellency
surmounteth
the
earth
As
in
regard
heereof
,
we
may
see
,
Deut.
32.18
,
19.
how
sharpely
Moses
rebuketh
and
blameth
the
children
of
Israell
,
yea
,
and
threatneth
them
with
Gods
iudgements
.
Thou
hast
forgotten
(
sayth
he
)
the
mightie
God
that
begate
thee
,
and
hast
forgotten
God
that
formed
thee
.
And
the
Lorde
sawe
it
,
and
was
angry
for
the
prouocations
of
his
Sonnes
,
and
of
his
Daughters
.
It
is
also
recorded
,
Iudges
3
,
7
,
8.
that
euen
for
this
cause
,
because
the
children
of
Israell
forgate
the
Lorde
their
God
,
therefore
was
his
wrath
kindled
against
them
,
and
he
solde
them
into
the
handes
of
their
enemies
.
In
Iob
.
8
,
13
,
14.
also
it
is
fearfully
pronounced
;
that
all
such
as
forget
God
,
shall
perish
and
al
their
confidence
shall
be
cut
off
.
A
second
Vse
that
such
experience
of
Gods
mercies
,
ought
to
worke
and
beget
in
vs
,
is
a
zealous
resolution
,
for
the
glorifying
of
God
in
a
constant
and
couragious
enduring
,
of
whatsoeuer
troubles
,
afflictions
,
miseries
,
and
calamities
,
may
come
vpon
vs
in
this
life
,
and
so
,
as
wee
thus
from
time
to
time
,
reason
and
conclude
with
our selues
.
The
Lord
hath
bestowed
these
and
these
inestimable
benefites
and
blessings
vpon
mee
,
he
hath
preserued
mee
from
the
malicious
attempts
and
practises
of
the
wicked
,
and
from
running
headlong
with
them
to
the
wayes
of
vngodlynesse
,
he
hath
brought
mee
into
the
right
way
and
manner
of
worshipping
him
,
he
hath
deliuered
me
from
great
daungers
,
troubles
,
sickenesses
,
and
other
extreamities
,
and
in
many
other
respects
approued
himselfe
my
good
and
gracious
GOD
,
and
giuen
mee
verie
manifest
Arguments
of
speciall
Loue
:
Therefore
will
I
Loue
him
,
therefore
will
I
depend
vpon
him
,
for
the
time
to
come
,
I
will
patiently
waite
vppon
his
good
will
and
pleasure
;
and
I
will
not
feare
what
eyther
the
Deuill
or
all
the
Worlde
endeuour
against
mee
.
Such
a
constant
and
couragious
resolution
,
ought
the
former
experiences
of
Gods
Mercies
,
to
worke
and
effect
in
〈◇〉
Gods
elect
Children
.
But
nowe
,
whereas
there
is
one
that
thus
profiteth
by●
the
experiences
of
Gods
mercies
towards
wards
him
,
to
trust
in
him
,
and
to
resolue
vpon
him
for
the
time
to
come
;
the
greater
part
do
rather
bury
all
in
wicked
obliuion
and
forgetfulnesse
,
if
any
of
our
neighbors
or
acquaintance
bestowe
any
little
gift
or
benefit
vpon
vs
,
or
shewe
vs
pleasure
in
any
respect
.
It
is
a
common
courtesie
to
be
very
thankfull
,
and
to
apply
our selues
to
a
kinde
requitall
;
but
although
the
Lord
of
heauen
and
earth
,
haue
done
neuer
so
much
for
vs
,
&
thogh
the
least
of
his
mercies
neuer
so
highlye
surpasse
,
whatsoeuer
we
can
possibly
receiue
at
the
handes
of
mortall
men
:
yet
where
ther
is
one
that
retaineth
them
in
a
thankeful
mind
,
to
yeeld
vnto
the
Lords
Maiestie
,
the
honour
,
glory
,
and
prayse
that
is
due
,
and
of
right
belonging
vnto
him
;
the
greatest
part
passe
all
ouer
,
euen
like
the
Horse
and
Mule
(
as
Dauid
speaketh
)
that
haue
no
vnderstanding
So
they
may
enioy
the
blessinges
of
God
,
to
the
ease
of
their
bodies
,
&
satisfying
of
their
expectations
;
they
are
at
peace
&
at
rest
though
the
mercifull
prouidence
of
God
towards
them
in
that
behalfe
,
bee
neuer
thought
vpon
,
or
once
called
into
question
.
Thus
much
as
touching
the
generall
consideration
.
Now
more
perticulerly
,
when
hee
saith
not
onely
,
that
there
is
a
remnant
reserued
,
but
that
the
reseruation
of
them
,
is
according
to
the
election
of
grace
.
I
might
gather
hence
,
some
other
most
excellent
pointes
,
for
our
further
comfort
and
instruction
;
but
because
,
all
may
well
bee
comprehended
in
the
next
verse
,
I
will
heere
omit
them
,
and
hasten
thither
.
The
sixt
Sermon
.
Thus
it
followeth
.
Verse
6.
And
if
it
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
:
but
if
it
be
of
workes
,
it
is
no
more
grace
:
or
els
were
worke
no
more
worke
.
THe
Apostle
hauing
spoken
before
of
the
election
of
Gods
Saints
to
be
according
to
grace
,
saying
(
as
you
haue
heard
)
that
there
was
a
faithful
remnant
,
reserued
according
to
the
election
of
grace
.
Now
in
these
words
,
least
it
shold
be
thought
,
that
those
which
were
preserued
either
in
the
dayes
of
Elias
,
or
in
the
time
wherein
S.
Paule
himselfe
liued
,
deserued
the
same
preseruation
at
Gods
hands
by
their
workes
:
he
therefore
amplifieth
that
which
he
touched
before
of
election
,
by
an
argument
of
contraries
,
opposing
grace
and
workes
together
,
as
one
meerely
repugnant
vnto
the
other
.
If
it
bee
of
Grace
(
sayth
he
)
then
is
it
not
of
workes
,
&c.
If
election
bee
free
,
and
according
to
Gods
meere
grace
and
goodnesse
,
then
is
it
not
for
works
,
nor
in
consideration
of
any
deserts
;
but
it
is
a
sure
thing
(
saith
the
Apostle
)
that
they
who
are
elected
,
are
elected
freely
of
Gods
meere
grace
and
fauour
:
Therefore
not
for
Workes
,
nor
in
consideration
of
any
deserts
.
Grace
and
Workes
beeing
so
contrary
the
one
to
the
other
,
that
wher
one
hath
place
,
the
other
must
of
necessity
be
remoued
and
taken
away
.
This
in
few
words
is
the
sence
of
this
amplification
.
The
Apostle
after
this
manner
,
giuing
to
vnderstand
,
not
onely
that
such
as
belong
to
eternall
life
,
are
elected
through
the
meere
grace
and
free
mercy
of
God
,
and
that
in
the
action
it selfe
of
their
election
,
Workes
haue
wrought
nothing
at
all
,
whereby
God
should
the
sooner
bee
mooued
thereunto
:
but
also
,
that
it
is
a
very
foolish
and
absurd
thing
once
to
immagine
,
or
to
be
perswaded
;
that
Grace
and
Workes
can
be
ioyned
together
,
in
the
question
of
election
,
seeing
they
are
so
disagreeable
in
themselues
.
If
a
man
be
elected
by
grace
,
that
is
freely
,
it
standeth
with
no
reason
at
all
,
to
thinke
or
say
,
that
he
is
elected
by
Workes
,
or
in
consideration
of
any
deserts
.
For
that
which
is
deserued
eyther
in
part
,
or
in
whole
,
cannot
be
sayde
to
be
giuen
freely
,
seeing
there
is
a
consideration
of
the
guift
,
or
at
least
wise
,
some
cause
,
wherefore
it
should
bee
giuen
.
And
nowe
,
that
election
is
of
grace
,
and
of
grace
alone
;
besides
the
plaine
and
expresse
words
of
this
Text
,
this
dooth
the
Apostle
confirme
.
Ephe
.
1.
where
he
deriueth
all
our
holinesse
and
righteousnesse
,
and
whatsoeuer
good
thing
either
is
,
or
can
be
in
vs
,
from
the
election
of
God
:
Hee
hath
chosen
vs
in
him
,
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
.
Also
2.
Tim
.
1
,
9.
Who
hath
saued
vs
(
sayth
hee
)
and
called
vs
,
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
,
which
was
giuen
vs
through
Christ
Iesus
,
before
the
world
was
.
In
these
words
it
is
plaine
,
that
we
are
neither
called
nor
saued
in
regard
of
workes
,
much
lesse
elected
then
,
either
for
them
,
or
in
regard
of
them
.
Most
notably
also
.
1
Cor
.
4
,
7.
doth
the
Apostle
vtterly
disanull
all
the
glory
that
men
can
chalenge
to
themselues
in
regard
of
woorkes
,
saying
;
who
separateth
thee
?
And
what
hast
thou
,
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
reioycest
thou
as
though
thou
hadest
not
receyued
it
?
In
which
words
,
hee
speaketh
not
of
one
or
two
graces
,
but
whatsoeuer
belongeth
to
eternall
life
▪
the
apostle
there
affirmeth
the
same
to
be
receiued
;
yea
,
&
that
of
free
grace
,
as
yet
more
plainely
.
Eph.
2
,
8
,
9.
By
grace
are
ye
saued
thorough
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
,
not
of
workes
,
least
any
man
shoulde
boast
himselfe
.
Now
,
if
man
haue
nothing
that
belongeth
to
eternall
life
,
but
what
he
hath
receyued
of
grace
of
free
gifte
,
of
fauor
and
mercy
,
is
it
not
an
odious
pride
and
an
horrible
vnthankefulnesse
for
any
man
to
imagine
or
say
,
that
for
his
faith
or
Good-workes
,
God
hath
elected
and
predestinated
him
to
the
dignity
of
saluation
?
Much
might
be
alledged
,
but
in
one
worde
it
is
most
certaine
,
that
if
the
whole
Scripture
bee
searched
,
there
will
no
one
sentence
be
found
,
that
affirmeth
God
to
haue
chosen
vs
in
respect
of
workes
,
or
because
he
foresaw
that
we
would
be
faithfull
,
holy
and
iust
;
but
contrarywise
,
all
the
Testimonies
that
concerne
this
matter
,
do
euidently
affirme
,
that
we
are
freely
chosen
of
God
in
Christ
Iesus
,
according
to
the
purpose
of
his
wil
.
Euen
as
heerunto
belongeth
this
notable
confession
of
the
Church
,
and
elect
of
God
.
Reuel
.
4
,
11.
who
casting
their
crowns
before
him
that
sat
vpon
the
Throne
,
Thou
art
woorthy
O
Lord
(
say
they
)
to
receiue
glorie
,
and
honour
,
and
power
:
for
thou
hast
created
all
thinges
,
and
for
thy
wils
sake
,
they
are
,
and
haue
beene
created
.
And
afterward
in
Chapter
5.
they
falling
down
before
the
Lambe
,
do
sing
a
new
song
,
saying
;
Thou
art
worthy
to
take
the
Booke
,
and
to
open
the
Seales
thereof
,
because
thou
wast
killed
,
and
hast
redeemed
vs
to
God
by
thy
bloud
,
out
of
euery
Kindred
,
&c.
No
mention
at
all
do
we
see
heere
,
of
any
works
,
or
worthinesse
in
man
,
but
the
worke
of
Creation
,
Redemption
,
and
the
whole
sum
of
glory
and
blessednesse
,
is
ascribed
and
attributed
onely
and
altogether
to
the
free
grace
and
mercy
of
God
in
Iesus
Christ
.
The
grace
and
mercy
of
God
in
Iesus
Christ
(
I
say
)
is
the
Originall
and
efficient
cause
of
all
our
happinesse
and
felicity
.
From
thence
proceedeth
,
not
only
our
election
,
but
also
our
redemption
,
our
calling
,
our
iustification
,
our
sanctification
,
and
all
our
hope
of
eternall
life
,
and
in
no
measure
at
all
from
any
worthinesse
or
deserts
of
ours
,
wee
being
so
farre
from
deseruing
anye
part
of
Gods
loue
,
as
that
beeing
his
verie
enemies
(
by
reason
of
our
sinnes
)
wee
are
woorthy
of
nothing
but
of
his
fearefull
wrath
.
And
therefore
notably
sayeth
the
Apostle
,
Romanes
5
,
8
,
9.
That
GOD
setteth
foorth
his
Loue
towardes
vs
,
seeing
that
while
wee
were
yet
sinners
,
Christ
dyed
for
vs.
Much
more
then
beeing
iustified
by
his
blood
,
wee
shall
bee
saued
from
wrath
thorough
him
.
And
1.
Iohn
4
,
9
,
10.
In
this
appeared
the
loue
of
God
towards
vs
,
because
God
sent
his
onely
begotten
Sonne
into
the
Worlde
,
that
wee
may
liue
thorough
him
.
Heerein
is
loue
,
not
that
wee
loued
God
,
but
that
he
loued
vs
,
and
sent
his
Son
to
be
a
reconciliation
for
our
sinnes
.
Thus
you
see
,
how
truely
the
Apostle
sayeth
heere
of
election
,
that
it
is
of
Grace
,
and
that
most
truely
the
same
is
also
to
bee
verifyed
,
as
touching
Redemption
,
Calling
,
Iustification
,
with
whatsoeuer
else
dooth
belong
,
or
in
any
wise
,
appertaine
vnto
eternall
Life
.
And
nowe
,
if
that
they
bee
of
Grace
,
it
is
then
absurde
(
as
the
Apostle
heere
teacheth
)
to
impute
the
cause
of
them
in
any
measure
vnto
workes
:
eyther
they
must
bee
wholly
of
grace
,
or
wholly
of
workes
,
for
seeing
they
are
so
contrarie
,
they
cannot
possibly
be
ioyned
together
in
one
and
the
same
action
.
If
it
be
of
grace
then
is
it
not
of
workes
,
and
if
it
be
of
workes
,
then
is
it
not
of
grace
.
And
surely
,
this
is
such
a
notable
argument
of
the
Apostle
,
that
whosoeuer
cannot
see
the
clearnesse
of
the
same
,
to
confesse
and
extoll
on
the
one
side
,
the
grace
and
mercy
of
the
lord
,
in
election
,
redemption
,
calling
,
and
iustification
:
and
on
the
other
side
,
to
depriue
himselfe
and
all
others
generally
,
of
all
opinion
and
imagination
of
meriting
or
deseruing
eyther
the
one
or
the
other
,
he
giueth
vndoubtedly
,
a
very
great
Token
,
that
the
Lord
hath
blinded
his
eyes
,
and
vtterly
giuen
him
ouer
to
a
reprobat
sence
;
yet
the
Papistes
notwithstanding
,
(
thorough
the
iust
iudgement
of
God
against
them
)
are
nothing
at
all
ashamed
to
deny
and
cauel
at
the
light
and
clearenesse
of
the
same
,
affirming
that
the
apostle
speaketh
heere
of
such
good-workes
onely
,
as
are
doone
of
nature
,
and
not
of
such
as
are
doone
of
faith
;
and
so
consequently
,
that
it
is
neuerthelesse
true
,
that
the
Lord
God
in
election
,
had
regard
vnto
the
good-works
which
the
elect
shold
do
afterward
;
and
whereby
they
should
deserue
their
election
;
and
that
such
as
are
iustified
,
are
not
iustified
through
the
free
grace
and
mercy
of
God
in
christ
Iesus
,
apprehended
and
aplyed
by
faith
,
but
through
faith
and
workes
ioyned
&
concurring
together
.
Wherein
,
besides
their
grosse
absurdity
,
in
calling
workes
doone
of
Nature
[
Good-works
]
whereas
whatsoeuer
is
not
of
faith
,
is
sin
;
and
without
faith
it
is
impossible
to
please
God
,
as
Rom.
14
23
and
Heb
.
11
,
6.
It
is
most
cleare
&
euident
that
the
Apostle
speaking
of
election
by
grace
,
by
which
all
are
saued
,
that
are
saued
,
hath
relation
not
onely
to
works
of
Nature
,
but
excludeth
from
the
same
the
merit
of
al
works
generally
,
aswell
of
the
circumcised
Iewes
,
and
baptized
Christians
,
as
of
the
vnbeleeuing
Gentiles
.
And
whereas
they
alledge
,
that
God
in
election
,
had
regard
vnto
such
Good-workes
,
as
should
afterward
be
performed
,
&
that
Fayth
and
Workes
,
are
of
necessity
to
be
ioyned
together
in
the
matter
of
Iustification
;
although
these
verie
wordes
of
the
Apostle
,
bee
of
such
sufficient
force
to
ouerthrow
both
the
one
,
&
the
other
(
as
that
euery
one
that
delighteth
not
in
ignoraunce
and
errour
,
may
plainely
perceiue
the
weakenesse
of
their
assertions
:
)
concluding
euidently
,
that
Grace
,
which
we
apprehend
by
Fayth
in
Christ
,
and
Workes
,
are
so
contrary
,
that
where
Grace
is
,
there
all
merit
of
workes
,
must
of
necessity
bee
displaced
:
yet
notwithstanding
partly
,
because
this
Doctrine
of
theirs
,
is
wonderfull
iniurious
to
the
efficacy
of
the
death
and
passion
of
our
lord
Iesus
Christ
,
vtterly
making
the
same
of
no
effect
;
and
partly
,
because
this
is
the
most
principall
and
waightiest
point
and
principle
of
all
Popery
,
so
as
take
away
this
,
and
the
whole
substance
thereof
falleth
to
the
ground
,
And
heerewithall
also
,
to
the
end
,
that
(
through
the
grace
of
Gods
spirit
)
you
might
both
effectually
be
confirmed
in
the
truth
,
and
be
able
to
confute
the
contrary
assertions
of
the
aduersaries
.
For
these
considerations
,
it
shall
not
bee
amisse
,
to
adde
that
which
hath
beene
spoken
,
some
other
authorities
of
the
Scripture
,
with
manifest
Reasons
drawne
from
the
same
;
that
it
may
plainely
appeare
,
howe
plentifully
the
Word
of
God
,
teacheth
that
truth
which
wee
professe
,
and
not
in
one
place
alone
,
but
in
many
places
handleth
the
same
.
As
touching
the
first
;
whereas
they
say
,
that
election
is
grounded
vpon
the
foreknowledge
of
such
Good-works
as
God
fore-saw
the
elect
would
performe
:
It
is
most
certaine
,
that
(
forasmuch
as
wee
were
all
corrupt
in
Adam
)
GOD
coulde
fore-see
nothing
in
vs
,
that
should
moue
him
to
choose
vs.
So
as
take
away
election
,
and
what
remayneth
,
but
that
wee
be
vtterly
lost
and
accurssed
.
Al
our
righteousnesse
(
as
the
Prophet
Esay
speaketh
)
Esay
64
,
6.
is
as
filthy
clowts
.
Nowe
,
if
this
bee
true
,
that
all
our
Righteousnesse
is
no
better
then
filthy
Clowtes
,
and
yet
God
(
as
the
Papists
would
make
men
beleeue
)
did
chuse
men
in
regard
therof
,
thē
must
it
needs
follow
,
that
he
chose
them
in
regard
of
that
which
was
filthy
&
vncleane
;
but
God
forbid
that
any
such
cogitation
shoulde
once
take
place
in
anie
Christian
heart
.
God
hath
chosen
vs
in
his
eternall
purpose
for
his
owne
glorie
to
be
manifested
in
vs
,
and
this
hee
did
in
Christ
his
sonne
,
in
whome
alone
is
our
whole
perfection
.
How
grosly
and
falsly
they
conclude
also
concerning
the
other
point
;
where
they
affirme
that
faith
and
workes
must
bee
ioyned
together
in
the
question
of
iustification
;
we
neede
go
no
further
then
to
the
expresse
Testimonies
of
the
Apostle
,
Rom.
3
,
20
,
21
,
&c.
where
he
sayth
not
onely
that
by
the
workes
of
the
Law
,
no
flesh
shal
be
iustified
;
and
a
little
after
,
that
the
Righteousnesse
of
God
is
made
manifest
without
the
Law
,
and
is
by
the
faith
of
Iesus
Christ
,
vnto
al
,
and
vpon
all
that
beleeue
.
And
againe
,
that
we
are
iustified
freely
by
his
grace
,
thorough
the
redemption
that
is
in
Christ
Iesus
:
but
also
after
al
this
,
maketh
this
euident
conclusion
;
We
conclude
that
a
man
is
iustified
by
faith
without
the
workes
of
the
Law
.
Againe
,
according
to
that
in
chapt
.
4.
if
Abrahams
faith
onely
,
were
imputed
vnto
him
for
righteousnes
then
through
the
imputation
of
Christes
righteousnesse
,
we
are
iustified
by
Fayth
onely
,
but
the
first
is
true
in
that
place
,
Abraham
beleeued
God
,
and
it
was
counted
to
him
for
righteousnesse
;
therefore
the
second
must
needs
also
bee
so
to
.
Another
like
saying
to
that
of
this
Text
,
hath
the
same
Apostle
in
the
nexte
verse
of
that
chapter
,
To
him
that
worketh
(
sayth
hee
)
the
wayes
is
not
counted
by
fauor
,
but
by
debt
.
But
to
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
Fayth
is
counted
for
righteousnesse
.
The
Apostle
in
these
words
plainly
shewing
,
that
the
iustification
by
any
workes
at
all
,
dooth
cleane
ouerthrow
and
destroy
the
grace
of
God
,
and
doth
make
grace
and
workes
as
contrary
,
the
one
to
the
other
.
And
if
our
iustification
be
partly
of
works
,
then
by
the
apostles
reason
,
it
is
partly
of
debt
,
and
cannot
be
counted
of
fauour
,
but
the
reward
(
as
hee
teacheth
)
is
rendered
according
to
grace
,
and
not
according
to
debt
;
therfore
we
are
not
iustified
before
God
in
any
measure
,
by
workes
,
althogh
they
proceede
neuer
so
much
from
faith
.
And
wheras
they
obiect
further
,
that
the
Apostle
in
all
these
places
,
excludeth
only
the
Ceremoniall
workes
of
the
Lawe
from
iustification
:
it
is
very
cleare
to
the
contrary
,
that
the
Apostle
writing
this
Epistle
to
the
Romanes
(
who
were
Gentiles
,
and
neuer
troubled
with
keeping
of
the
Iewish
Ceremonies
)
had
no
cause
at
al
,
to
exhort
them
from
any
confidence
of
iustification
by
the
same
.
But
to
come
to
some
other
Reasons
,
wherefore
al
works
are
thus
excluded
from
Grace
and
Fayth
in
the
questions
of
election
and
iustification
.
First
we
must
knowe
,
that
all
our
workes
,
Reasons
.
euen
the
very
best
,
are
vnperfect
,
and
therefore
cannot
deserue
any
thing
,
according
to
that
,
Galathians
5
,
17.
The
flesh
lusteth
against
the
Spirite
,
and
the
spirite
against
the
Flesh
;
and
these
are
contrarie
one
to
the
other
,
so
that
yee
cannot
doo
the
same
things
that
ye
would
.
Secondly
,
all
the
Good-workes
which
we
at
any
time
can
do
,
are
al
due
and
indebted
vnto
god
,
as
Luke
17
,
10.
When
yee
haue
done
al
those
thinges
which
are
commaunded
;
Say
(
sayth
Christ
)
wee
are
vnprofitable
seruantes
,
we
haue
doone
that
which
was
our
duty
to
doo
.
And
wee
must
do
our
duties
,
and
pay
our
debts
,
before
wee
can
deserue
any
thing
.
Thirdly
,
it
appeareth
plainly
,
Rom.
9
,
11
,
12
,
13.
that
we
are
both
elected
and
iustified
,
before
we
do
any
Good-workes
,
as
it
is
there
proued
,
by
the
example
of
Iacob
and
Esau
,
as
concerning
whom
,
euen
before
they
Were
borne
,
and
when
they
had
neyther
doone
good
,
nor
euill
,
that
the
purpose
of
God
might
remain
,
according
to
election
,
not
by
workes
,
but
by
him
that
calleth
.
It
was
sayde
vnto
her
,
the
Elder
shall
serue
the
younger
,
As
it
is
written
,
I
haue
loued
Iacob
,
and
haue
hated
Esau
.
Againe
,
if
any
thing
should
be
required
of
vs
to
iustification
,
then
Christ
should
not
giue
vs
true
and
perfect
righteousnesse
and
saluation
;
and
thereupon
it
would
follow
,
that
our
Sauior
should
not
bee
perfect
;
but
hee
is
most
perfect
,
according
to
this
notable
saying
of
the
Apostle
,
Eph.
1
,
6
,
7.
That
God
to
the
praise
of
the
glory
of
his
grace
hath
made
vs
accepted
in
his
beloued
,
by
whom
we
haue
redemption
through
his
bloud
,
euen
the
forgiuenes
of
sins
,
according
to
his
rich
grace
.
Moreouer
,
in
al
the
Goodworks
that
we
do
,
It
is
God
which
worketh
in
vs
both
the
wil
and
the
deed
,
euen
of
his
good
pleasure
,
as
the
Apostle
speaketh
.
Phil
.
2.
But
euil
(
as
he
teacheth
also
in
another
place
)
is
so
present
with
vs
,
that
the
good
which
we
would
do
,
we
cannot
do
.
Thorough
the
motion
of
Gods
grace
wee
would
do
it
,
but
through
the
corruption
of
our
nature
we
cannot
do
it
;
yea
,
when
we
do
any
good
at
all
,
we
are
so
far
from
perfect
doing
it
,
as
that
it
may
rather
bee
tearmed
a
will
in
vs
to
doe
good
,
then
a
right
doing
indeed
.
For
we
ought
to
loue
God
with
all
our
heart
,
with
al
our
soul
,
and
with
all
our
minde
,
but
so
long
as
the
flesh
lusteth
in
vs
against
the
spirite
,
and
there
is
a
lawe
in
our
members
rebelling
against
the
Law
of
our
mind
(
which
will
be
so
long
as
wee
liue
in
this
world
)
wee
cannot
be
saide
to
loue
God
with
all
our
hart
,
with
all
our
soule
,
and
with
al
our
mind
;
so
then
,
in
far
lesse
measure
then
we
ought
.
Now
that
which
is
lesse
then
it
ought
to
be
,
is
imperfect
,
as
transgressing
the
rule
of
Gods
Law
.
Deut
.
4
,
&
12.
Wherefore
,
seeing
our
works
in
this
life
ought
to
be
done
in
perfect
loue
toward
God
&
man
,
and
that
perfection
of
loue
we
haue
not
in
this
life
,
it
most
clearely
followeth
,
that
all
our
works
in
this
life
are
faulty
,
yea
although
they
be
wrought
by
the
grace
of
Christ
.
Not
that
the
grace
of
Christ
in
it selfe
hath
any
blemish
or
imperfection
,
God
forbid
;
but
because
we
,
in
whom
it
worketh
,
are
corrupt
,
euen
as
water
,
though
it
flow
from
a
fountaine
most
cleare
,
yet
if
it
run
through
a
filthy
and
muddy
channell
,
becomes
corrupt
and
muddy
as
the
channel
is
.
Much
might
be
spoken
,
but
this
is
a
sure
thing
,
that
we
fulfill
the
Law
of
God
,
neither
in
all
,
nor
in
any
of
our
workes
,
and
failing
of
the
perfection
thereof
,
in
any
or
in
all
:
we
are
by
the
sentence
thereof
,
denounced
accursed
,
as
Gal.
3
,
10.
out
of
Deut.
27
Curssed
is
euery
man
,
that
continueth
not
in
all
things
,
which
are
written
in
the
Booke
of
the
Law
to
do
them
.
So
then
we
see
,
that
the
workes
of
Gods
children
;
yea
,
euen
the
very
best
of
them
,
howsoeuer
they
are
termed
Good-workes
,
yet
are
they
not
during
this
life
,
properly
or
perfectly
good
,
but
imperfectly
good
,
and
imperfectly
holy
.
They
are
good
by
comparison
,
and
good
by
acceptation
:
by
comparison
,
and
in
respect
,
as
the
Prophet
Habakuk
,
chap.
1
,
13.
calleth
a
man
righteous
,
not
simply
,
but
in
comparison
of
the
wicked
.
And
good
by
acceptation
,
in
the
sight
of
God
,
who
(
dealing
as
a
louing
Father
with
his
Children
)
vouchsafeth
to
take
that
in
good
part
,
which
we
do
willingly
,
although
we
do
it
weakely
,
graciously
beholding
vs
in
Iesus
Christ
,
and
so
imputing
vnto
vs
his
righteousnesse
and
obedience
,
as
that
we
remaine
without
danger
of
condemnation
,
and
in
due
time
are
exalted
to
eternall
glory
.
But
now
against
this
trueth
,
there
are
diuers
Obiections
.
First
,
it
is
probable
(
say
our
aduersaries
)
that
workes
must
be
ioyned
with
grace
and
fayth
,
in
the
questions
of
election
and
iustification
,
seeing
at
the
latter
day
,
when
wee
are
all
to
appeare
before
the
iudgement
seate
of
Christ
,
the
triall
of
euerie
mans
cause
,
shal
not
be
made
by
grace
or
faith
,
but
by
workes
,
alledging
to
this
purpose
diuers
places
of
the
scripture
,
as
Ioh
.
5
,
29
where
our
Lord
Iesus
doth
not
say
,
that
at
the
later
day
,
they
which
beleeue
,
shal
haue
eternal
life
,
and
they
which
belieue
not
,
eternall
death
,
but
they
That
haue
done
good
,
shal
come
forth
to
the
resurrection
of
life
,
&
they
that
haue
done
euil
,
to
the
resurrection
of
condemnation
.
Also
that
of
the
apostle
,
2
Cor
.
5
,
10.
where
he
sayth
,
That
we
must
al
appeare
before
the
iudgment
seat
of
Christ
,
that
euery
man
may
receiue
the
things
that
are
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
euil
.
Thirdly
,
that
Reuel
.
20
,
12.
And
I
sawe
the
dead
(
saith
Iohn
)
both
great
and
small
stand
before
God
;
and
the
Bookes
were
opened
,
and
another
book
was
opened
,
which
is
the
book
of
life
,
&
the
dead
were
iudged
of
those
thinges
,
which
are
written
in
the
bookes
according
to
their
workes
.
But
of
al
other
places
,
that
seemeth
most
manifest
in
Mat
.
25.
where
the
reason
of
calling
of
the
elect
to
the
inheritance
of
the
heauenly
kingdom
,
is
expresly
taken
from
workes
,
it
being
there
recorded
,
that
the
heauenly
iudge
(
after
the
pronouncing
of
the
sentence
,
wherein
hee
calleth
them
blessed
of
his
heauenly
Father
,
and
giueth
them
possession
of
eternall
glory
)
shall
proceed
,
saying
,
For
I
was
an
hungred
,
and
ye
gaue
me
meate
,
I
thirsted
,
and
ye
gaue
me
drinke
,
I
was
a
stranger
,
and
ye
lodged
me
,
&c.
But
now
,
howsoeuer
by
these
places
it
is
certaine
,
that
the
trial
and
examination
of
euery
mans
cause
,
shall
be
made
(
after
this
manner
)
not
by
Faith
,
but
by
works
,
yet
that
it
is
not
any
thing
at
all
in
regard
of
works
,
but
onely
of
Faith
,
that
the
heritage
of
eternall
life
is
imparted
,
it
is
so
cleare
in
the
places
already
alledged
,
as
that
we
cannot
desire
any
thing
more
apparant
.
Whereunto
may
also
be
added
,
this
comfortable
saying
of
our
Lord
Iesus
Christ
.
Iohn
3
,
14
,
15
,
18.
As
Moses
lift
vp
the
Serpent
in
the
Wildernesse
,
so
must
the
Sonne
of
man
bee
lift
vp
,
that
whosoeuer
beleeueth
in
him
,
shoulde
not
perish
,
but
haue
eternall
life
.
And
again
,
He
that
beleeueth
in
him
shal
not
bee
condemned
,
but
he
that
beleeueth
not
,
is
condemned
already
,
because
he
beleeueth
not
in
the
name
of
the
onely
begotten
Sonne
of
God
.
Also
Iohn
6
,
40
,
47.
This
is
the
will
of
him
that
sent
me
,
that
euery
man
which
seeth
the
sonne
,
and
beleeueth
in
him
,
should
haue
euerlasting
life
,
and
I
wil
raise
him
vp
at
the
last
day
.
And
a
little
after
,
Verily
,
verily
,
I
say
vnto
you
,
hee
that
beleeueth
mee
,
hath
euerlasting
life
.
Heereunto
belongeth
that
also
of
the
Apostle
.
Acts
13
,
38
,
39.
Bee
it
knowne
vnto
you
therefore
,
men
and
Brethren
(
sayth
hee
)
that
thorough
this
man
(
that
is
to
say
thorough
Christ
)
is
preached
vnto
you
the
forgiuenesse
of
sinnes
,
and
from
all
things
,
from
which
ye
could
not
be
deliuered
by
the
Law
of
Moses
,
by
him
euery
one
that
beleeueth
,
is
iustified
.
By
all
these
(
with
many
other
testimonies
that
might
be
produced
)
it
is
most
cleare
,
that
howsoeuer
the
heauenly
Iudge
shal
make
mention
of
workes
at
the
latter
day
,
and
howsoeuer
thereby
it
may
seeme
at
the
first
,
that
workes
are
as
auaileable
,
or
rather
more
auailable
then
faith
,
to
the
obtaining
of
saluation
,
that
yet
it
is
farre
otherwise
,
the
Lord
receyuing
his
elect
into
eternall
blessednesse
,
through
his
onely
mercy
,
and
free
grace
in
Iesus
Christ
,
and
so
accordingly
crowneth
their
works
,
being
wroght
as
fruits
of
faith
in
him
.
The
kingdome
of
heauen
(
as
wee
must
know
)
is
not
a
rewarde
for
seruants
,
but
an
inheritance
for
sons
,
and
which
they
onely
shall
enioy
,
who
are
adopted
of
the
Lord
for
his
children
,
and
that
for
no
other
cause
,
but
for
the
same
adoption
,
For
the
Son
of
the
bond-woman
,
shal
not
be
heire
with
the
son
of
the
Free-woman
.
The
Lorde
God
doth
examine
our
workes
in
loue
,
and
not
in
rigor
and
extreamity
,
rewardeth
them
with
infinite
glory
,
not
in
regard
of
themselus
,
but
as
they
proceed
from
faith
in
Christ
,
&
are
no
other
but
his
owne
meere
gifts
.
For
euen
as
natural
Parents
,
bestow
gifts
vpon
their
children
,
as
reward
of
their
wel
doing
,
thereby
to
encorage
them
to
the
greater
vertue
and
godlinesse
,
when
as
yet
the
true
and
proper
cause
of
the
gifts
is
not
the
obedience
of
the
child
,
but
the
meere
goodwill
and
loue
of
the
father
;
euen
so
,
the
Lorde
allureth
vs
with
rewards
,
to
holinesse
of
life
,
and
esteemeth
vs
as
righteous
and
worthy
,
when
as
in
the
meane
season
,
all
the
righteousnesse
and
worthinesse
that
is
in
vs
,
proceedeth
wholly
from
his
free
grace
and
goodnes
.
Secondly
,
they
obiect
against
this
Doctrine
of
election
and
iustification
,
by
grace
and
faith
,
that
it
is
a
Doctrine
of
liberty
,
and
openeth
a
wide
gap
and
window
to
sinne
and
licentiousnesse
.
For
who
say
they
,
will
make
any
conscience
of
forsaking
sin
,
when
he
knoweth
forgiuenesse
to
be
so
ready
?
Who
wil
bridle
his
affections
,
and
punish
himselfe
by
Fasting
,
Prayer
,
and
other
godly
exercises
,
when
he
sceth
so
easie
&
light
a
way
to
heauen
,
as
by
grace
and
faith
onely
?
But
first
we
are
heere
to
know
,
that
this
is
no
new
reproach
and
slaunder
Fathered
vpon
the
Gospell
and
heauenly
Doctrine
of
our
saluation
.
For
euen
after
this
manner
,
did
the
proud
and
self-liking
Pharisees
,
vpbraide
and
quarrell
with
our
Lord
Iesus
Christ
himselfe
,
because
he
preached
and
offered
Gods
free
grace
to
Publicanes
and
Sinners
.
And
Rom.
6
,
1.
wee
may
see
,
howe
readie
the
Enemies
of
the
Gospell
were
to
cauell
with
S.
Paule
,
as
though
the
same
Doctrine
preached
by
him
,
had
giuen
liberty
to
sin
and
dissolutenesse
.
Secondly
,
that
this
is
a
very
false
and
wicked
slaunder
of
the
Papists
,
not
bearing
any
countenance
or
likelyhood
of
truth
in
it
.
It
is
heereby
manifest
,
because
the
same
spirit
,
which
is
the
spirit
of
faith
,
and
perswadeth
our
Consciences
to
beleeue
the
great
goodnesse
and
mercy
of
God
towardes
vs
in
Christ
Iesus
,
is
also
the
Spirit
of
loue
,
and
doth
enflame
our
hearts
to
loue
so
bountifull
and
mercifull
a
God
,
as
did
vouchsafe
(
when
wee
were
yet
his
enemies
)
to
deale
so
graciously
and
louingly
with
vs.
Nowe
then
,
if
by
the
motion
of
one
and
the
same
spirit
,
we
doo
by
faith
assuredly
know
Gods
goodnesse
towards
vs
,
&
by
the
knowledge
and
true
sence
thereof
,
do
loue
him
for
the
same
;
Needs
must
there
follow
obedience
to
his
Law
,
and
perpetuall
studye
to
please
him
.
Faith
then
of
necessity
breedeth
loue
of
God
,
and
loue
bringeth
forth
obedience
to
his
will
.
For
if
any
man
loue
me
(
saith
Christ
)
he
wil
keep
my
word
,
Iohn
14
,
23.
This
loue
,
I
say
,
leadeth
Gods
children
to
obedience
,
and
is
the
root
of
all
their
good
dooings
.
For
euen
as
nothing
can
keepe
good
children
so
much
in
obedience
,
as
to
knowe
their
Parents
loue
and
good
affection
towards
them
;
so
nothing
can
more
effectually
moue
true
Christians
,
to
the
true
feare
of
God
,
and
to
the
performaunce
of
that
which
he
requireth
,
then
by
the
Gospell
to
learn
and
to
be
assured
of
his
vnspeakable
goodnesse
towardes
them
.
Moreouer
the
same
Doctrine
,
that
teacheth
vs
that
by
Gods
free
grace
and
meer
mercie
in
Iesus
Christ
,
wee
are
become
his
children
and
heires
of
saluation
:
the
same
doctrine
doth
teach
vs
also
,
that
the
end
and
cause
of
this
grace
and
speciall
fauour
is
,
that
we
should
glorify
God
in
our
mortall
bodies
so
much
the
more
,
and
not
be
slaues
and
seruants
vnto
sin
.
No
man
ransometh
a
captiue
,
to
the
end
hee
should
continue
to
serue
his
enemy
.
Christ
hath
ransomed
vs
,
not
with
Golde
and
Siluer
,
(
as
Peter
speaketh
,
1
Epist.
1.
)
but
with
his
owne
precious
bloud
,
to
the
end
wee
should
be
wholy
employed
in
his
seruice
,
and
not
in
the
seruice
of
our
lusts
and
corrupt
affections
.
This
was
the
end
of
his
incarnation
,
wherefore
he
tooke
vpon
him
our
sins
,
with
the
curse
&
condemnation
due
vnto
them
,
that
we
being
deliuered
from
the
guiltinesse
of
sin
,
from
the
wrath
of
God
,
and
torments
of
hell
,
might
be
his
peculiar
people
,
sanctifyed
to
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
,
euer-more
vnfainedly
acknowledging
(
as
the
truth
is
)
that
the
best
seruice
that
we
can
doo
,
is
vtterly
of
no
value
,
in
comparison
of
the
least
of
his
mercies
towards
vs.
Thus
you
see
,
how
little
cause
the
Papists
haue
to
slander
&
reproch
this
doctrine
of
the
Gospel
,
as
if
it
gaue
liberty
and
encouragement
to
sin
and
licentiousnesse
.
But
oh
(
say
they
)
you
talke
much
indeed
of
Good-workes
,
but
what
vse
is
there
of
doing
Good-works
,
if
by
them
we
cannot
merit
the
fauor
of
God
and
eternall
life
?
For
answer
wherunto
,
we
must
know
,
that
there
are
diuers
necessary
and
notable
endes
of
dooing
Good-works
,
though
this
proud
popish
opinion
of
meriting
,
sinke
downe
to
hel
.
As
first
,
that
by
the
dooing
of
them
wee
may
glorify
God
.
Now
God
is
glorifyed
in
our
workes
,
when
we
do
such
workes
as
he
hath
commaunded
,
not
to
aduance
our
owne
estimation
and
credite
among
men
,
neither
yet
with
any
purpose
to
deserue
at
Gods
hands
;
but
to
expresse
our
obedience
to
his
commaundements
and
thankfulnesse
for
his
great
mercies
&
benefits
towards
vs
,
Vnto
the
which
kinde
of
glorifying
God
,
doth
the
Apostle
exhort
,
1
Cor
.
6
,
20.
For
ye
are
bought
,
saith
he
,
for
a
price
,
therefore
glorify
God
in
your
body
,
and
in
your
spirite
,
for
they
are
Gods
.
Secondly
,
we
must
do
Good-workes
,
to
approue
our
faith
,
&
to
make
our
calling
&
election
sure
.
For
euery
tree
is
known
by
his
fruit
,
&
goodworks
are
assured
arguments
,
signs
and
testimonies
,
of
a
true
faith
;
&
therfore
Shew
me
thy
faith
,
saieth
Iames
ch.
2
,
18.
out
of
thy
works
,
&
I
wil
shew
thee
my
faith
by
my
works
.
Thirdly
,
we
must
do
good-works
for
the
better
winning
&
alluring
of
others
to
faith
&
obedience
,
according
to
that
of
Iesus
Christ
.
Mat
.
5
,
16.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
Good-workes
,
&
glorifie
your
Father
which
is
in
Heauen
.
And
whereunto
agreeth
that
of
the
Apostle
Peter
.
1
Pet
.
2
,
12.
Dearely
beloued
,
I
beseech
you
as
strangers
and
Pilgrims
,
abstaine
from
fleshly
lustes
which
sight
against
the
soule
,
and
haue
your
conuersation
honest
amongst
the
Gentiles
,
that
they
which
speake
euil
of
you
,
as
of
euil
dooers
,
may
by
your
Good-workes
which
they
shal
see
,
glorifie
God
in
the
day
of
the
visitation
.
And
lastly
,
we
must
do
Good-workes
for
the
helping
and
comforting
of
such
as
are
any
way
in
neede
of
our
helping
hand
,
according
as
heereunto
tend
the
plentifull
precepts
and
exhortations
of
the
Scripture
,
as
Luke
6.
Be
ye
merciful
,
saith
our
Sauior
,
as
your
heauenly
Father
is
merciful
,
and
giue
sayth
he
,
and
it
shal
be
giuen
vnto
you
;
and
many
other
,
which
are
so
often
remembered
that
I
neede
not
heere
stand
vpon
thē
.
By
this
which
hath
bin
deliuered
,
you
see
I
trust
,
now
clearly
,
that
althogh
we
hold
and
beleeue
that
wee
are
neither
elected
,
nor
iustifyed
in
regard
of
workes
,
but
by
grace
and
faith
onely
,
yet
condemne
wee
not
Good-workes
(
as
the
Papists
slander
vs
)
but
earnestly
teach
and
require
,
a
true
and
lawfull
doing
of
them
,
according
to
the
will
of
God
;
Knowing
(
as
the
Apostle
speaketh
.
Eph.
2
,
10.
)
that
we
are
the
workmanship
of
God
,
created
in
Christ
Iesus
vnto
good-workes
,
which
God
hath
ordained
that
we
should
walke
in
them
.
Let
this
then
stande
for
the
last
vse
and
conclusion
of
all
,
that
howsoeuer
we
hold
it
not
a
matter
indifferent
,
whether
we
do
good-works
or
no
but
that
we
be
zealous
in
the
accomplishment
of
euery
good
duty
,
which
the
lord
requireth
of
our
seueral
places
&
callings
:
yet
when
there
is
any
question
of
saluation
,
we
euermore
take
diligent
heede
(
as
we
tender
Gods
glory
&
our
own
good
)
that
wee
neuer
trust
to
our
workes
,
but
knowing
&
acknowledging
the
very
best
of
them
,
to
be
doubtfull
,
corrupt
,
wauering
,
and
vncertaine
(
and
that
the
promises
of
God
therefore
do
not
depend
vpon
them
,
neither
haue
they
any
thing
at
all
in
themselues
,
and
as
they
proceede
from
vs
that
shuld
moue
God
to
make
vs
blessed
.
)
Wee
repose
and
settle
all
our
confidence
and
hope
of
saluation
,
onely
and
altogether
in
the
free
grace
and
meer
mercy
of
God
,
through
the
righteousnes
and
obedience
of
Iesus
Christ
.
The
which
grace
,
the
Lord
vouchsafe
vs
for
his
sake
,
Amen
.
The
seauenth
Sermon
.
Verse
7.
What
then
?
Israel
hath
not
obtained
that
he
sought
,
&c.
IN
these
words
the
Apostle
concludeth
his
former
argument
,
that
not
all
the
Israelites
generally
do
belong
to
eternal
life
,
but
only
such
as
are
elected
:
as
if
he
sayde
,
what
now
remayneth
to
bee
spoken
?
But
onely
the
elect
and
faythfull
,
who
by
grace
are
called
and
separated
from
the
rest
,
haue
attained
vnto
saluation
?
and
that
the
greatest
part
of
them
which
beare
the
Name
of
Israelites
,
although
with
great
zeale
and
endeuour
they
laboured
and
sought
for
Righteousnesse
and
saluation
,
are
yet
notwithstanding
,
blinded
and
giuen
ouer
to
a
reprobate
sence
,
because
they
sought
it
not
in
Christ
Iesus
,
as
they
should
haue
done
,
but
with
a
vaine
trust
&
confidence
of
their
owne
workes
.
This
is
the
sence
of
this
conclusion
.
Now
for
the
Doctrines
;
wee
are
first
to
obserue
in
this
generall
point
,
that
righteousnesse
and
saluation
is
onely
in
Christ
Iesus
,
in
him
alone
to
bee
found
,
and
not
inherent
in
any
man
,
nor
to
be
had
or
obtained
by
any
worldly
or
outwarde
meanes
.
This
beeing
heere
most
manifest
,
in
that
the
Apostle
sayeth
heere
so
expressely
,
that
both
the
elect
,
as
the
not
elect
,
sought
after
it
.
Whereby
it
is
made
manifest
,
that
aswell
the
elect
,
as
the
not
elect
,
were
without
it
,
and
had
it
not
in
themselues
.
And
this
dooth
the
Apostle
most
notably
confirme
.
Rom.
4
,
2
,
3.
by
the
example
of
Abraham
,
who
as
hee
there
sheweth
,
had
all
his
righteousnesse
by
imputation
.
And
nowe
,
if
Abraham
had
no
Righteousnesse
of
his
owne
,
who
else
haue
had
it
,
(
our
Lord
Iesus
Christes
person
onely
excepted
)
but
Abraham
had
it
not
,
for
his
righteousnes
was
only
by
imputation
,
he
was
not
righteous
,
and
without
sinne
indeed
;
but
only
accounted
righteous
;
and
therefore
much
lesse
all
others
without
exception
.
All
the
righteousnesse
that
is
,
or
can
be
in
man
,
without
imputation
or
account
from
God
,
is
properly
nothing
else
but
a
vaine
confidence
and
perswasion
of
righteousnesse
,
that
we
are
woorthy
of
Gods
loue
,
and
deserue
his
fauour
,
the
which
in
very
deed
is
so
far
from
rightly
deseruing
the
name
of
righteousnesse
;
as
that
it
is
no
better
then
presumption
and
abhominable
wickednesse
before
the
face
of
God
.
The
Apostle
in
the
tenth
Chapter
,
plainly
shewing
,
that
such
a
vaine
and
arrogant
conceit
of
their
owne
righteousnesse
,
was
the
principall
cause
of
the
reiection
of
the
Iewes
and
of
the
cutting
of
them
off
from
the
couenant
of
grace
.
The
Apostle
Paule
before
his
conuersion
,
had
a
great
conceit
of
his
owne
righteousnesse
,
but
he
was
no
sooner
called
to
the
faith
of
Christ
but
he
esteemed
it
all
to
be
but
losse
,
and
euen
as
dung
,
as
hee
protesteth
.
Phil
.
3
,
8
,
9.
and
therfore
desireth
to
be
found
before
God
,
not
hauing
his
own
righteousnes
which
is
of
the
Law
,
But
that
which
is
thorough
the
faith
of
Christ
,
euen
the
righteousnesse
(
saith
he
)
which
is
of
God
through
faith
.
It
being
most
sure
and
certain
,
that
so
long
as
men
haue
any
conceit
of
their
owne
righteousnesse
,
the
righteousnes
of
God
in
Iesus
Christ
,
neither
doth
nor
can
appertaine
vnto
them
,
these
being
so
contrary
the
one
to
the
other
(
as
we
shal
see
further
heereafter
)
as
that
they
cannot
possibly
stand
together
.
And
therefore
most
notably
,
Psal
.
143
,
2.
Enter
not
into
iudgement
with
thy
Seruant
:
for
in
thy
sight
shal
none
that
liueth
be
iustified
.
And
Dan.
9
,
7
,
18.
We
do
not
present
our
supplications
before
thee
,
for
our
owne
righteousnesse
,
but
for
thy
great
tender
mercies
.
And
a
litle
before
,
O
Lord
righteousnesse
belongeth
vnto
thee
,
and
vnto
vs
open
shame
,
as
appeareth
this
day
,
&c.
True
it
is
,
that
after
regeneration
the
faithfull
become
holy
&
righteous
in
the
sight
of
God
,
hauing
receyued
the
Spirit
of
sanctification
,
for
the
renewing
&
reformation
of
their
minds
,
and
for
the
glorifying
of
God
,
and
working
of
their
own
saluation
,
in
the
fruits
of
the
spirit
,
in
all
goodnesse
,
righteousnes
and
truth
:
but
this
righteousnes
comming
by
the
grace
of
God
,
cannot
bee
tearmed
their
own
;
and
therefore
1
Cor
.
4
,
7.
What
hast
thou
,
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
reioycest
thou
as
thogh
thou
hadst
not
receiued
it
?
The
Lord
God
alone
is
properly
righteous
,
and
holy
,
as
Psal
.
145
,
17.
The
Lord
is
righteous
in
all
his
wayes
,
and
holy
in
al
his
works
,
and
all
other
,
are
righteous
onely
so
farre
foorth
,
as
they
are
made
righteous
by
him
.
Now
hee
maketh
men
righteous
(
as
I
noted
before
)
by
freely
receyuing
them
into
fauour
,
and
by
imputing
of
Christes
Righteousnesse
to
the
forgiuenesse
of
their
sinnes
,
and
to
their
iustification
,
planting
also
in
their
hearts
,
a
true
and
liuely
Faith
,
for
the
perticular
apprehending
and
applying
of
it
accordingly
.
And
they
that
are
thus
made
righteous
by
God
,
haue
no
conceit
of
any
righteousnesse
of
their
owne
,
but
acknowledging
themselues
most
wretched
and
miserable
sinners
,
and
woorthy
of
damnation
,
repose
themselues
wholy
,
&
and
all
their
hope
in
his
meer
mercy
and
free
grace
.
All
others
on
the
contrarie
,
which
do
not
wholy
depend
heerupon
,
but
perswade
themselues
,
that
they
haue
some
righteousnes
of
their
own
,
whereby
though
not
altogether
,
yet
in
some
measure
they
deserue
Gods
fauour
,
and
are
woorthy
of
his
loue
:
it
is
most
certaine
,
that
howsoeuer
such
flatter
&
perswade
themselus
,
yet
is
their
estate
most
wretched
&
miserable
before
the
face
of
God
,
&
as
most
wicked
and
vnrighteous
persons
shall
not
faile
(
vnlesse
they
repent
in
time
)
to
be
vtterly
excluded
from
Gods
kingdome
,
into
the
Lake
that
burneth
with
fire
and
Brimstone
,
which
is
the
second
death
.
And
now
,
Ex
congruo
,
ex
condigno
.
how
rightly
the
papists
come
within
this
compasse
by
their
proud
and
arrogant
opinion
of
merriting
Gods
loue
,
and
in
ioyning
Woorkes
with
Fayth
,
that
is
;
themselues
and
their
owne
Righteousnesse
,
with
Christ
and
his
Righteousnesse
,
in
the
Question
of
Saluation
:
it
is
most
lamentable
to
consider
,
as
wee
considered
more
at
large
the
last
time
.
And
therefore
this
(
in
one
worde
)
may
now
serue
for
the
conclusion
of
this
generall
point
,
that
laying
aside
al
opinion
of
our
owne
righteousnesse
,
knowing
(
as
the
truth
is
)
that
it
is
but
meere
vnrighteousnesse
before
the
face
of
God
,
as
we
desire
to
bee
made
partakers
of
eternall
life
;
so
let
vs
desire
with
the
Apostle
Sa
.
Paule
to
stand
before
God
,
cloathed
and
couered
with
the
righteousnesse
&
obedience
of
Iesus
Christ
,
freely
&
through
Gods
meere
grace
and
mercy
imputed
vnto
vs
,
as
if
it
were
our
owne
.
And
this
may
suffice
for
the
generall
point
.
Now
more
perticulerly
where
he
saieth
,
that
Israel
obtained
not
that
which
he
sought
for
,
we
learn
in
the
second
place
,
that
so
certaine
,
so
resolute
,
and
immutable
is
the
eternall
Decree
of
God
,
as
touching
saluation
,
that
whomsoeuer
hee
hath
not
purposed
nor
ordained
therunto
,
before
the
foundation
of
the
worlde
;
although
they
be
neuer
so
desirous
of
the
same
,
&
do
labour
and
apply
themselues
neuer
so
diligently
,
to
become
woorthy
of
the
grace
and
fauour
of
God
of
themselues
:
yet
notwithstanding
their
desire
and
endeuour
,
as
(
through
the
want
of
the
regeneration
and
sanctification
of
Gods
Spirite
)
it
is
vnsounde
,
and
not
such
a
desire
and
endeuour
as
it
should
be
;
euen
so
also
in
vaine
,
and
to
no
purpose
.
The
Israelites
(
after
a
sort
)
sought
earnestly
to
obtain
righteousnes
,
grace
and
saluation
,
yea
(
and
as
the
apostle
saith
,
Ro
.
10
,
2.
they
had
euen
the
zeale
of
God
:
and
yet
notwithstanding
(
accord
to
the
eternall
and
imutable
decree
of
God
)
they
being
destitute
of
the
grace
&
direction
of
Gods
spirit
,
to
seek
&
labour
as
they
should
do
,
their
expect●tion
&
endeuor
tendeth
to
no
other
end
,
but
by
ambition
to
wrap
themselues
in
greater
transgression
against
the
Lord
.
So
true
is
that
saying
of
the
Apostle
.
ch
.
9.
That
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
.
But
now
,
if
any
man
obiect
that
this
example
of
the
Israelites
,
seemeth
to
reproue
and
accuse
the
Lord
of
vniustice
and
vnrighteousnesse
,
in
not
suffering
the
Isralites
to
attain
vnto
righteousnesse
,
seeing
they
sought
it
so
earnestly
:
and
that
it
is
contrary
to
this
promise
of
the
Lord
,
Math
.
7.
Aske
and
it
shal
be
giuen
you
,
seeke
and
ye
shall
finde
,
&c.
The
answere
is
,
that
this
speech
of
the
Apostle
concerning
the
Israelites
,
seemeth
indeed
to
mans
reason
very
hard
,
that
the
Israelites
should
faile
of
that
,
which
they
so
earnestly
laboured
for
;
and
as
he
speaketh
againe
,
Chap.
9.
Could
not
attaine
vnto
the
Lawe
of
righteousnesse
,
though
they
followed
the
Law
of
righteousnesse
;
yet
for
all
this
must
wee
know
,
that
the
Lorde
God
in
this
,
deserueth
not
in
any
measure
to
be
accused
of
vnrighteousnesse
,
he
being
righteous
in
all
his
wayes
,
and
holy
in
all
his
workes
,
as
you
heard
before
;
and
not
A
God
that
loueth
wickednesse
,
as
the
Prophet
speaketh
also
.
Psal
.
5
,
4
,
5.
Neither
shall
euill
dwell
with
him
.
The
foolish
shal
not
stand
in
his
sight
,
he
hateth
all
them
that
worke
iniquity
.
It
remayning
also
wholy
at
his
owne
choise
,
whether
any
shall
be
pertakers
of
his
mercy
or
no
,
as
Exod
.
33
,
19.
I
wil
shew
mercie
to
whome
I
wil
shewe
mercie
,
and
wil
haue
compassion
on
whom
I
wil
haue
compassion
.
And
besides
al
this
,
there
being
sufficient
causes
and
reasons
of
their
reiection
in
themselues
,
and
in
the
maner
of
their
seeking
,
which
reasons
doth
the
apostle
render
.
Ro
.
9
,
32.
&
are
now
in
order
to
be
considered
.
A
first
reason
which
the
apostle
rendereth
,
wherfore
the
Isralites
obtaind
not
which
they
sought
for
,
is
,
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
:
and
surely
this
is
a
most
euident
reason
.
For
faith
(
as
we
must
kno
)
was
euermore
the
life
and
soule
of
al
those
things
that
are
prescribed
&
commanded
in
the
law
of
God
,
insomuch
that
whatsoeuer
was
at
any
time
performed
with
a
true
&
liuely
faith
(
in
the
promised
Messiah
that
was
to
come
)
the
same
was
holy
,
and
accepted
before
the
face
of
God
:
but
if
on
the
contrary
,
it
were
destitute
of
that
faith
,
although
it
carried
neuer
so
faire
a
shew
before
the
face
of
men
,
and
in
outward
appearance
were
all
one
with
that
which
was
expressed
and
commaunded
in
the
Lawe
,
yet
it
was
but
Hypocrisye
and
dissimulation
before
the
face
of
God
in
no
measure
accepted
,
but
vtterly
reiected
of
him
,
as
Rom.
14
,
23.
and
Hebr
.
11
Whatsoeuer
is
not
of
faith
is
sinne
,
and
without
Faith
it
is
vnpossible
to
please
God
.
If
the
Iewes
had
performed
the
ceremonious
obseruations
,
and
morrall
precepts
of
the
law
of
God
,
with
a
constant
hope
&
trust
to
haue
their
obedience
accepted
of
God
,
through
the
worthinesse
and
righteousnesse
of
Iesus
Christ
freely
,
and
of
the
Lords
meere
goodnesse
imputed
vnto
them
,
who
(
as
the
Apostle
saith
in
the
tenth
Chapter
)
is
the
end
of
the
Lawe
,
for
righteousnesse
vnto
euery
one
that
beleeueth
:
then
surely
,
they
should
not
haue
fayled
of
perfect
righteousnesse
,
grace
and
saluation
,
but
because
(
being
puffed
vppe
with
a
vaine
conceit
of
their
owne
righteousnesse
)
they
thoght
to
iustify
themselues
,
and
to
merite
and
deserue
the
fauour
of
God
,
and
because
(
beeing
ignorant
of
the
righteousnesse
of
God
)
they
went
about
to
establish
their
owne
righteousnesse
(
as
the
Apostle
also
sheweth
in
the
same
tenth
chapter
)
and
so
consequently
withall
,
had
no
true
relation
nor
respect
in
any
thing
they
did
vnto
the
imputation
of
Christes
righteousnesse
,
to
haue
their
obedience
accepted
in
him
:
therefore
by
this
presumption
,
in
proudly
taking
that
vpon
them
,
which
neyther
themselues
,
nor
the
holiest
of
all
their
progenitors
,
were
euer
able
to
accomplish
,
they
wilfully
wrapped
themselues
in
infinite
transgressions
;
yea
and
so
,
as
they
remaine
euen
to
this
day
,
most
fearfully
ouer-whelmed
with
the
cursse
of
God
,
according
as
it
is
written
,
Cursed
is
euery
man
that
continueth
not
in
all
thinges
,
which
are
written
in
the
Booke
of
the
Law
to
do
them
.
Whatsoeuer
the
law
did
teach
,
whatsoeuer
it
did
command
,
and
whatsoeuer
it
did
promise
,
it
alwayes
aimed
at
Christ
,
and
tended
as
a
Schoole-maister
(
as
the
Apostle
speaketh
,
Galath
.
3
,
24.
to
lead
men
vnto
him
,
who
alone
is
the
perfection
,
the
fulfilling
&
end
of
the
same
,
and
in
whom
alone
,
the
Lord
God
hath
established
true
and
perfect
righteousnesse
,
yea
and
euen
the
fulnesse
and
fountaine
of
the
same
.
That
wee
acknowledging
our
owne
weakenesse
and
insufficiciency
in
the
performance
of
the
duties
of
the
Law
,
we
might
know
and
beleeue
,
that
for
his
sake
onely
and
altogether
,
we
are
accounted
righteous
,
all
our
owne
righteousnesse
(
as
the
Prophet
sayeth
)
Esay
64
,
6.
beeing
but
as
filthy
Clowtes
.
Whereas
therefore
the
Iewes
making
no
account
of
this
free
iustification
,
being
offered
vnto
them
in
Iesus
Christ
,
would
needes
place
and
establish
perfect
Righteousnesse
in
their
owne
workes
,
&
in
the
outwarde
obedience
and
obseruation
of
the
Law
;
it
is
no
maruell
if
they
lost
their
labour
,
and
were
vtterly
disappointed
of
that
which
they
sought
for
.
Much
might
be
spoken
,
but
heereby
it
is
manifest
,
that
true
righteousnesse
,
grace
and
saluation
,
is
obtained
onely
by
fayth
in
Christ
,
and
not
in
any
measure
by
any
workes
or
obseruations
whatsoeuer
:
yea
and
which
is
more
,
that
Faith
and
good-workes
are
so
farre
from
concurring
or
beeing
ioyned
together
,
in
the
question
and
action
of
Iustification
;
as
that
they
are
directly
opposite
,
and
flat
contrary
,
the
one
to
the
other
.
If
the
Iewes
,
beeing
vtterly
voyde
of
all
opinion
of
their
owne
Righteousnesse
,
and
making
no
account
of
merriting
any
thing
by
their
owne
workes
,
had
come
vnto
God
,
by
Faith
onely
in
Christ
Iesus
,
their
estate
should
haue
beene
most
happy
and
blessed
:
but
because
they
either
vtterly
reiected
Christ
,
or
making
no
such
account
of
him
,
as
of
a
perfect
Sauiour
,
reposed
trust
and
confidence
,
in
part
,
or
whollye
in
their
owne
actions
;
therefore
they
were
depriued
of
the
enioying
of
that
,
which
they
so
much
gloried
vpon
.
For
of
all
other
people
in
the
Worlde
,
they
boasted
themselues
to
be
in
the
happiest
condition
;
and
all
others
(
in
comparison
of
them
)
but
euen
most
miserable
and
curssed
generations
.
And
thus
haue
you
heard
the
first
Reason
at
large
,
wherefore
Israell
obtayned
not
that
which
hee
sought
for
,
because
he
sought
not
for
it
by
Fayth
(
as
he
should
haue
doone
)
but
by
the
Workes
of
the
Lawe
.
The
second
Reason
,
which
the
Apostle
there
rendereth
,
wherfore
the
Iewes
obtained
not
that
which
they
soght
for
,
is
in
these
words
,
For
they
haue
stumbled
at
the
stumbling
stone
,
that
is
,
they
were
offended
at
the
humiliation
&
low
estate
of
Christs
person
.
The
Apostle
plainly
giuing
to
vnderstand
,
that
forasmuch
as
although
the
Iewes
knew
certainely
by
the
Testimonies
of
the
Scripture
(
as
in
Esay
42
,
53
and
in
many
other
places
)
in
how
great
humility
and
meekenesse
Christ
shoulde
liue
vppon
the
earth
.
And
that
his
Kingdome
and
gouernment
should
not
bee
earthly
,
but
spirituall
and
eternal
)
according
to
the
wordes
of
the
Angell
to
the
Virgin
Mary
,
Luke
1
,
33.
He
shal
raign
ouer
the
house
of
Iacob
for
euer
,
and
of
his
Kingdome
there
shal
be
no
end
.
And
as
himselfe
speaketh
,
Iohn
18
,
36.
saying
,
My
kingdom
is
not
of
this
world
;
they
yet
notwithstanding
most
fondly
dreamed
,
and
accordingly
expected
,
that
he
should
com●like
a
mighty
Prince
and
Monarch
,
who
should
in
outward
respects
,
surmount
al
worldly
Empires
,
deliuer
and
set
them
free
from
all
subiection
,
furnish
them
aboundantly
with
all
manner
of
delicious
and
dainty
delicates
,
and
maintain
them
in
an
ydle
and
voluptuous
kinde
of
life
.
And
therefore
at
the
first
,
they
flocked
vnto
him
in
great
number
,
as
people
exceeding
ioyous
,
and
glad
of
his
comming
.
But
when
(
within
a
little
space
after
their
being
with
him
)
they
considered
his
poore
and
meane
estate
,
who
yet
as
the
Apostle
speaketh
,
2
Cor
.
8
,
9
,
For
our
sakes
became
poore
,
that
we
through
his
pouerty
might
bee
made
rich
:
they
were
highly
offended
at
him
,
and
thoght
scorn
to
giue
him
any
entertainment
at
all
.
Againe
,
when
as
they
saw
him
conuersant
among
Publicans
and
sinners
,
preaching
the
kingdome
of
heauen
to
the
poore
&
humble
in
spirit
,
discouering
and
reprouing
the
hipocrisie
of
the
Pharisies
,
their
superstitious
affections
,
Traditions
and
deuises
;
they
despised
&
persecuted
him
with
many
outragious
reproaches
,
euen
vnto
the
death
,
as
an
vtter
enemy
to
the
Law
of
God
,
and
not
worthy
to
liue
vpon
the
earth
.
Thus
you
see
,
howe
the
Iewes
stumbled
at
Christ
,
and
therefore
consequently
,
no
maruell
at
all
,
though
they
failed
of
their
expectation
,
and
obtained
not
that
which
they
sought
for
.
It
being
most
sure
&
certaine
(
as
we
may
necessarily
obserue
yet
a
little
further
in
the
consideration
of
this
reason
)
that
as
our
Lord
Iesus
Christ
is
a
merciful
Sauiour
,
and
redeemer
of
all
those
from
the
guiltinesse
of
their
sinnes
,
and
from
the
curse
and
wrath
of
God
due
to
their
sins
,
which
are
not
ashamed
of
his
humiliation
and
meeknesse
,
but
in
humblenesse
of
soule
,
do
confesse
and
beleeue
him
to
be
the
son
of
God
,
and
the
promised
Messiah
and
deliuerer
,
and
by
a
true
&
liuely
faith
do
take
hold
vpon
the
free
grace
&
mercy
of
God
in
the
imputation
of
his
righteousnes
for
their
perticuler
reconciliation
&
saluation
,
according
as
hee
sayth
.
Mat
.
11
,
6.
Blessed
is
he
that
shal
not
be
offended
in
me
.
And
Ioh
.
6.
Hee
that
beleeueth
in
me
,
hath
eternal
life
;
euen
so
on
the
contrary
,
whosoeuer
are
either
offended
at
his
crosse
&
poore
estate
,
or
making
account
to
obtain
the
fauor
of
God
,
and
euerlasting
life
,
in
part
or
in
whol
,
by
their
own
righteousnes
,
or
by
any
other
means
whatsoeuer
,
&
not
by
faith
onely
in
his
obedience
&
satisfaction
:
vnto
al
such
is
Christ
a
stumbling
blocke
,
whereat
they
stumble
&
fall
to
their
vtter
confusion
,
without
euer
being
able
to
recouer
themselues
.
Heerof
I
say
again
,
we
haue
a
fearfull
president
in
the
Iews
,
very
desirous
of
the
comming
of
Christ
before
he
came
;
but
when
he
was
come
,
they
would
not
receiue
him
,
as
Io
.
1
,
11.
He
came
to
his
own
,
&
his
owne
receiued
him
not
.
They
boasted
themselues
to
be
the
church
of
God
,
and
yet
the
greatest
part
of
them
,
especially
the
Priestes
,
the
Scribes
and
Pharisies
,
which
had
the
gouerment
of
the
church
,
were
his
deadly
enemies
,
and
most
vnworthily
&
despightfully
reproched
and
reiected
him
from
them
;
and
therefore
were
worthily
reiected
themselues
from
the
couenant
of
Gods
grace
&
fauour
,
according
to
the
prophesie
of
iust
Simeon
,
fortelling
as
Lu
.
2
,
34.
That
he
should
be
the
fal
&
rising
againe
of
many
in
Israel
,
yea
euen
for
the
fall
of
so
many
,
as
by
such
Infidelity
&
scornefulnesse
should
stumble
at
him
,
and
refuse
to
take
his
yoake
vpon
them
,
and
not
onely
if
they
be
vnbeleeuing
Iewes
,
but
of
whatsoeuer
Nation
and
people
throughout
the
world
,
whosoeuer
they
be
,
that
deny
his
gospel
,
persecute
his
members
,
or
being
puffed
vp
with
any
conceite
of
their
owne
righteousnesse
,
repose
not
their
hope
of
eterna●
life
onely
,
in
a
true
and
liuely
faith
in
his
name
:
all
such
I
say
generally
,
and
without
exception
do
stumble
at
Christ
,
and
all
these
,
if
they
continue
(
as
the
Iewes
do
)
without
true
repentaunce
,
must
of
necessity
perish
for
euermore
,
according
to
this
general
sentence
of
the
Lord
himselfe
,
speaking
after
this
manner
of
himselfe
,
Math
.
21
,
44.
Whosoeuer
shal
fal
on
this
stone
,
he
shal
be
broken
,
but
on
whomsoeuer
it
shal
fal
,
it
wil
grinde
him
to
powder
.
Thus
and
by
these
Reasons
,
I
trust
,
you
may
well
discerne
,
howe
rightly
the
Apostle
sayth
heere
of
the
Iewes
,
that
they
obtained
not
that
which
they
sought
for
.
And
so
consequently
,
that
it
is
a
most
cleare
truth
,
that
the
foundation
of
election
&
saluation
,
is
comprehended
onely
in
the
meere
mercy
of
god
,
and
not
in
any
righteousnesse
,
that
may
either
be
within
or
without
a
man
;
that
it
is
to
be
attributed
neither
to
our
will
,
nor
to
any
workes
or
actions
that
we
can
doo
,
that
we
are
in
the
state
of
grace
and
saluation
,
but
the
whole
praise
and
glory
thereof
,
ought
of
right
to
be
imputed
to
the
free
goodnes
and
mercy
of
God
.
According
as
besides
this
example
of
the
Isralites
,
who
sought
much
and
found
nothing
,
whereas
the
Gentiles
scarse
set
a
foote
forward
,
and
yet
obtained
the
price
;
this
may
bee
enlarged
by
diuers
other
.
They
which
cam
at
the
first
hour
into
the
Vineyard
,
Mat
.
20
,
10.
did
labor
most
,
but
yet
they
which
came
at
the
eleuenth
houre
,
were
rewarded
as
well
as
they
.
The
working
wil
of
the
Pharisey
,
Luke
18
,
14.
seemed
to
bee
best
,
but
yet
the
Lords
will
was
,
to
preferre
the
poor
Publican
before
him
.
The
elder
Sonne
,
Luke
15
,
23.
had
a
better
wil
to
tarry
with
his
Father
,
and
so
did
indeed
,
but
yet
the
fat
Calfe
was
giuen
to
the
younger
son
which
ran
away
.
By
all
which
examples
,
we
may
see
(
as
I
noted
before
)
that
election
and
saluation
goeth
not
by
the
will
and
endeuour
of
man
,
but
by
the
will
of
God
onely
and
altogether
,
as
it
pleaseth
him
to
accept
and
dispose
,
according
as
Iohn
1
,
13.
it
is
said
,
that
the
faithfull
are
not
made
the
Sons
of
God
,
By
the
wil
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
;
though
men
do
labour
neuer
so
much
,
and
apply
al
the
powers
and
faculties
both
of
their
soules
and
bodyes
,
day
&
night
,
neuer
so
diligently
,
to
make
themselues
worthy
of
Gods
loue
,
yet
in
this
respect
they
do
but
lose
their
trauel
,
when
they
haue
done
al
they
can
,
it
must
proceed
freely
of
Gods
meere
grace
and
goodwil
,
or
else
they
can
neuer
inioy
the
same
.
Now
to
come
to
such
vses
as
this
doctrin
doth
afford
vs
;
first
it
directly
tendeth
to
confute
the
grosse
assertion
of
the
papists
touching
freewil
,
wheras
they
hold
&
affirme
,
that
the
cause
of
our
election
&
saluation
is
not
of
our
selus
,
but
in
our selues
,
and
that
by
nature
we
haue
such
an
absolute
power
abiding
in
vs
,
as
that
we
are
able
freely
either
to
take
or
refuse
as
we
thinke
good
,
and
so
thereby
to
deserue
our
saluation
.
As
touching
which
blasphemous
assertion
,
forasmuch
as
this
text
dooth
manifestly
confute
it
,
vtterly
depriuing
man
of
all
sparks
of
deserts
,
although
he
seeke
and
labor
neuer
so
much
,
I
neede
not
therefore
stande
much
vpon
it
.
Onely
whereas
they
obiect
and
say
,
that
if
man
haue
no
Freewill
to
that
which
is
good
,
then
is
he
no
better
then
a
stocke
or
stone
:
I
answere
,
that
although
we
haue
no
power
of
our selues
to
thinke
a
good
thought
,
yet
being
guided
and
directed
by
the
Spirite
of
God
,
we
are
able
to
do
all
things
:
to
the
which
dignity
,
stocks
and
stones
can
neuer
attaine
vnto
,
as
Rom.
8
,
14.
As
many
as
are
led
by
the
spirite
of
God
,
they
are
the
Sons
of
God
.
And
for
this
cause
,
saith
also
the
Lord
by
the
Prophet
Ezek
.
that
he
wil
cause
his
people
to
walk
in
his
waies
.
So
then
if
the
Lord
be
present
with
vs
by
his
spirit
,
we
shal
haue
good
thoghts
,
good
affections
,
holy
purposes
&
endeuors
,
we
shal
loue
the
Lord
with
al
our
heart
,
with
al
our
soul
,
&
with
al
our
mind
,
but
if
the
lord
assist
vs
not
with
his
heauenly
grace
,
we
shall
haue
no
good
thought
,
affection
,
purpose
,
or
endeuor
at
al
,
much
lesse
any
action
that
can
bee
good
and
holy
in
the
sight
of
God
.
Heerein
is
loue
(
saith
S.
Iohn
)
1
Epist.
4
,
10.
not
that
we
loued
God
,
but
that
he
loued
vs.
Now
if
he
loued
vs
before
we
loued
him
(
as
the
Apostle
saith
expresly
)
then
is
it
most
plaine
,
that
our
Loue
towards
him
,
could
not
bee
,
because
of
his
louing
and
electing
vs
:
neither
is
it
to
any
purpose
,
that
they
make
a
distinction
betwixt
the
principall
and
the
secondary
cause
,
saying
,
that
the
grace
&
assistance
of
God
,
is
the
principall
cause
;
and
that
the
secondary
cause
of
our
conuersion
,
consisteth
in
our
owne
wil
:
Whereas
it
is
most
certaine
(
the
Apostle
in
this
present
verse
proueth
most
clearly
)
that
our
election
,
calling
,
and
iustification
,
lyeth
wholy
and
only
in
Gods
mercy
,
and
not
either
wholy
,
or
principally
,
or
any
thing
at
all
in
our
owne
will
,
but
whome
God
hath
elected
before
time
,
them
he
calleth
and
iustifyeth
in
time
,
and
being
of
them selues
vnwilling
,
by
his
grace
he
maketh
them
willing
to
come
vnto
him
,
and
to
walke
in
holinesse
,
whereunto
hee
hath
elected
them
.
Whereupon
it
plainely
followeth
,
that
man
hath
no
free-will
,
vntil
it
be
freed
by
Gods
grace
,
our
own
wil
can
work
nothing
in
our
conuersion
vntill
it selfe
be
conuerted
:
wee
haue
no
power
to
chaunge
our
will
into
better
,
vnlesse
this
prerogatiue
be
giuen
of
god
.
As
this
assertion
of
the
Papists
is
heerby
thus
clearly
confuted
,
euen
so
dooth
the
Doctrine
teach
vs
further
,
that
being
assured
through
the
witnesse
of
Gods
spirit
in
our
hearts
,
that
wee
haue
attayned
that
which
we
sought
for
,
that
we
are
in
the
state
of
grace
,
mercy
,
and
saluation
;
we
must
be
so
farre
from
attributing
this
blessed
condition
to
any
worthinesse
or
deserts
of
ours
,
as
cleane
contrary-wise
,
wholy
and
altogether
to
the
meer
goodnesse
and
free
loue
of
God
in
Iesus
christ
confessing
(
as
the
truth
is
)
that
if
he
had
not
preuented
vs
with
his
grace
,
and
extended
his
mercy
,
before
wee
had
any
affection
to
seeke
him
,
as
we
are
by
nature
the
children
of
wrath
;
so
should
wee
for
euer
haue
remained
in
the
state
of
condemnation
.
And
heerewithall
also
,
that
we
bee
so
farre
from
taking
occasion
or
encouragement
,
by
this
speciall
fauor
to
sleepe
in
sin
&
security
,
as
by
nature
wee
are
inclined
,
as
cleane
contrariwise
to
be
inflamed
with
so
much
the
more
feruent
zeal
to
glorify
god
in
the
fruits
of
the
spirit
,
in
all
goodnes
,
righteousnes
&
truth
all
the
daies
of
our
life
,
according
to
our
seueral
places
&
calings
,
&
the
diuers
occasions
that
are
offred
.
Next
,
al
men
are
heer
to
be
admonished
,
that
they
take
diligent
heed
(
as
they
tender
the
glorie
of
God
,
&
their
owne
saluation
)
what
they
seek
&
labor
for
,
and
how
they
labor
and
endeuor
to
accomplish
that
which
they
wold
haue
.
For
if
the
Isralites
lost
their
labor
,
&
if
God
disappointed
them
of
their
expectation
,
yea
although
they
sought
for
righteousnes
and
saluation
,
because
they
sought
it
not
aright
,
but
in
their
seeking
displeased
God
,
it
is
clearly
&
resolutely
to
be
concluded
from
hence
,
and
from
their
example
,
that
much
more
shall
such
lose
their
labor
,
&
be
disapointed
of
their
purposes
,
which
seek
after
things
euil
,
vaine
,
&
prophan
,
which
labor
for
the
accomplishing
of
their
own
corrupt
wils
and
vnregenerat
affections
,
to
the
dishonor
of
God
,
&
to
the
troble
,
hurt
or
vexation
of
his
seruants
:
it
is
out
of
question
I
say
,
that
howsoeuer
God
suffer
such
vngodly
ones
for
a
time
,
yet
surely
(
seeing
he
disappointed
the
Israelites
)
he
cannot
chuse
,
but
that
acording
to
his
righteous
iudgements
,
he
must
also
disapoint
them
&
continuing
without
repentance
,
vtterly
confound
them
(
at
length
)
from
the
presence
of
his
maiesty
,
&
from
the
glory
of
his
power
.
Furthermore
,
seeing
the
Iewes
failed
of
righteousnes
&
saluation
,
because
they
sought
it
not
by
Fayth
in
Christ
,
it
highly
behoueth
vs
to
beseech
the
Lord
for
the
planting
&
establishing
of
a
true
&
liuely
faith
in
our
hearts
,
the
same
being
as
it
were
the
staffe
&
stay
of
our
saluation
,
insomuch
that
whosoeuer
is
indued
therwith
,
and
continueth
constant
&
vnmoueable
therin
,
it
is
vnpossible
that
such
a
one
should
perish
:
whereas
on
the
contrary
,
whosoere
is
destitute
&
void
thereof
,
&
so
continueth
,
it
is
as
vnpossible
that
such
a
one
shoulde
be
saued
.
Forasmuch
as
there
is
no
knowledge
,
nor
any
other
gift
or
grace
whatsoeuer
it
bee
,
that
can
possibly
stande
before
the
iudgement
seate
of
God
,
or
whereunto
any
promise
of
saluation
is
annexed
,
but
onely
this
Faith
,
not
as
it
is
a
quality
in
vs
,
or
an
action
in
our
soule
,
but
as
it
is
sanctified
&
set
a
part
by
God
to
bee
the
onely
instrumentall
meanes
,
whereby
we
aprehend
the
grace
&
mercy
of
God
,
and
apply
perticulerly
vnto
our selues
the
righteousnesse
&
redemption
of
Iesus
Christ
.
So
that
these
two
;
Faith
,
and
Christ
Iesus
crucified
,
must
alwayes
concurre
and
be
ioyned
together
,
and
in
whomsoeuer
they
do
concur
and
are
ioined
together
,
that
man
may
rightly
be
said
to
be
iustified
,
and
to
stand
vpright
in
the
way
of
saluation
.
But
oh
(
say
the
Papists
)
you
boast
much
of
faith
only
in
Christ
,
to
righteousnesse
and
saluation
;
but
where
can
you
finde
in
all
the
Scripture
,
the
word
onely
to
bee
ioyned
with
Faith
,
in
the
question
of
Iustification
?
For
answere
whereunto
,
wee
say
,
that
although
the
word
only
,
be
not
expresly
ioined
with
faith
in
any
one
place
,
yet
the
sence
and
substance
thereof
is
easily
to
be
found
in
many
places
;
all
being
Negatiue
,
and
plainly
excluding
workes
in
this
behalfe
,
as
Rom.
3
,
21
,
28.
The
righteousnesse
of
God
is
made
manifest
without
the
Law
.
And
a
little
after
,
without
the
workes
of
the
law
.
Ephes
.
2
,
8.
Not
of
your selues
,
not
of
workes
.
Rom.
4
,
6.
God
imputeth
righteousnesse
without
workes
.
Ro
.
9
,
11
Not
by
workes
.
Tit
.
3
,
5.
Not
by
the
workes
of
righteousnesse
which
he
had
done
.
Vpon
the
view
and
consideration
of
all
these
places
,
wee
may
clearly
conclude
,
that
they
import
as
much
,
as
fayth
onely
,
for
all
workes
of
the
Law
,
and
euerie
other
thing
being
vtterly
excluded
,
what
doth
or
can
remaine
but
Faith
alone
?
Lastly
,
seeing
the
Iewes
therefore
obtained
not
that
which
they
sought
for
,
because
in
seeking
they
stumbled
at
Christ
,
and
became
offended
at
his
humiliation
&
low
estate
;
that
therefore
wee
take
diligent
heed
(
as
we
tender
the
glory
of
God
and
our
owne
saluation
)
that
we
neuer
enter
into
the
consideration
of
the
gospell
and
Religion
of
Iesus
Christ
,
nor
take
vpon
vs
the
profession
of
the
same
,
with
any
carnal
or
worldly
respect
,
as
if
our
estate
and
condition
in
this
world
,
should
bee
therby
any
thing
at
al
bettered
or
amended
.
For
so
long
as
we
carry
such
minds
and
affections
,
we
shall
see
nothing
at
al
in
the
gospel
and
religion
of
Iesus
christ
,
but
sufficient
matter
to
be
vtterly
discoraged
and
out
of
heart
.
For
euen
as
our
Lord
Iesus
Christ
himselfe
,
during
the
time
of
his
continuance
in
this
worlde
,
carried
no
shewe
at
all
of
any
outwarde
pomp
or
dignity
,
but
as
the
apostle
saith
Phil
.
2
,
8.
Took
on
him
the
forme
of
a
seruant
,
humbled
himselfe
,
&
became
obedient
vnto
the
death
,
&c.
Patiently
endured
mockes
,
buffeting
with
fists
,
&
whatsoeuer
els
his
wicked
&
malicious
enimies
could
put
in
practise
against
him
,
euen
so
,
is
this
an
especiall
drift
,
whereat
the
doctrine
of
his
gospel
aimeth
,
that
we
should
be
framed
according
to
his
example
,
and
be
like
vnto
him
in
sufferings
,
before
wee
can
bee
partakers
of
his
Glory
:
and
that
whosoeuer
will
not
take
vp
his
Crosse
and
follow
him
,
is
not
worthy
of
him
.
It
crieth
out
that
they
are
blessed
,
not
who
are
of
a
proude
and
arrogant
heart
,
but
who
are
poore
in
Spirit
,
as
Mathew
.
5
,
3.
Blessed
are
the
poore
in
Spirite
,
for
theyrs
is
the
kingdome
of
Heauen
.
It
promiseth
comfort
,
not
to
such
as
liue
according
to
their
owne
hearts
lust
,
but
to
such
as
sigh
and
grone
vnder
the
waight
and
heauy
burthen
of
their
sinnes
,
as
Math
.
11
,
28.
Come
vnto
me
,
al
ye
that
are
wearie
and
laden
,
and
I
wil
ease
you
.
It
saieth
not
they
are
blessed
,
who
enioy
the
riches
,
the
dainties
and
delectable
thinges
of
this
life
,
but
as
wee
may
see
also
in
that
Mat
,
5
,
10.
Who
hunger
and
thirst
after
Righteousnesse
.
Not
such
as
liue
carlessely
and
securely
at
ease
,
and
in
peace
,
but
who
Suffer
persecution
for
Righteousnesse
sake
.
So
farre
is
the
Gospell
from
satisfying
the
earthly
affections
and
expectations
flesh
and
bloode
,
and
so
much
will
they
be
deceyued
,
which
take
vpon
them
the
profession
thereof
,
vppon
any
carnall
or
worldly
consideration
.
According
as
howe
fearefully
the
Iewes
thus
stumbled
at
Christ
;
yea
euen
to
the
verie
breaking
and
bruising
of
them
to
peeces
,
wee
haue
sufficiently
considered
in
that
already
spoken
.
For
this
cause
most
notably
speaketh
the
Apostle
.
1
Cor
.
1
,
23
,
24.
We
preach
Christ
crucified
(
saith
hee
)
vnto
the
Iewes
a
stumbling
blocke
,
and
vnto
the
Grecians
foolishnesse
,
but
vnto
them
that
are
called
both
of
the
Iews
&
Grecians
,
we
preach
Christ
,
the
power
of
God
,
and
the
wisedom
of
God
.
They
that
in
humblenesse
of
soule
,
and
without
being
ashamed
of
his
crosse
do
faithfully
beleeue
in
him
,
and
acknowledge
his
Gospell
,
all
such
shall
finde
the
same
Gospell
to
be
vnto
them
a
word
of
life
;
yea
euen
the
mighty
power
of
God
to
the
saluation
of
their
soules
:
but
whosoeuer
neglect
or
disdain
to
repose
their
trust
and
confidence
in
his
redemption
,
and
to
take
his
yoake
vpon
them
:
Vnto
all
such
will
he
be
found
such
a
stumbling
stone
,
and
such
a
rocke
of
offence
whereat
they
shall
stumble
and
fall
to
their
vtter
confusion
,
without
euer
beeing
able
to
recouer
themselues
againe
,
according
to
that
fearfull
sentence
of
our
Lorde
Iesus
Christ
,
in
Math
.
21.
which
I
remembred
before
.
But
nowe
,
as
the
Iewes
reiected
Christ
,
and
were
offended
at
him
,
because
hee
satisfied
not
their
expectations
in
the
matters
of
the
world
;
euen
so
standeth
the
case
with
many
at
this
day
.
If
the
Gospell
did
bring
ease
,
peace
,
and
prosperity
;
If
it
did
promise
worldly
riches
,
pleasures
,
and
delectations
,
then
should
Christ
haue
followers
and
Disciples
enow
;
but
because
it
is
commonly
accompanyed
with
trouble
,
persecution
and
disquietnesse
,
acording
to
the
words
of
our
Sauiour
Christ
,
Mat
.
10
,
34.
where
he
sayth
in
plaine
tearmes
,
That
hee
came
not
to
send
peace
,
but
a
sworde
;
because
it
exhorteth
men
to
mortifie
their
affections
,
to
bee
humble
and
lowly
minded
,
teacheth
them
,
that
through
many
Tribulations
they
must
enter
into
the
kingdome
of
heauen
,
and
that
so
long
as
they
bee
zealous
in
the
profession
and
obedience
of
the
Gospell
,
they
shall
be
sure
to
be
hated
,
despised
,
reproached
,
and
persecuted
of
prophane
and
worldly
minded
men
.
And
because
the
Riches
and
pleasures
which
it
promiseth
are
not
presently
to
be
enioyed
,
but
with
Fayth
&
patience
to
be
expected
and
hoped
for
,
neyther
are
of
this
worlde
,
vaine
and
transitory
,
but
spirituall
and
eternal
.
Heereby
it
comes
to
passe
,
that
the
Flocke
of
Christ
is
such
a
little
Flocke
;
this
is
the
Reason
wherefore
so
few
goe
in
at
the
straite
gate
,
that
letteth
into
life
;
and
so
many
on
the
other
side
,
that
stumble
at
Christ
,
and
run
headlong
in
the
broade
way
which
leadeth
to
destruction
.
So
then
,
for
the
conclusion
at
this
time
,
how
highly
it
standeth
vs
vpon
,
to
pray
and
beseech
the
Lorde
,
so
to
furnish
vs
with
true
Fayth
in
Christ
,
and
with
all
other
sanctifying
graces
of
Gods
Spirit
,
that
wee
may
euermore
seeke
after
righteousnesse
and
saluation
aright
,
and
so
as
in
due
time
our
godly
desires
may
be
fulfilled
,
to
the
glory
of
God
,
and
to
the
euerlasting
peace
and
ioy
of
our
soules
,
euery
true
Christian
heart
,
may
easily
perceiue
,
and
conclude
with
himselfe
.
The
eight
Sermon
.
It
followeth
in
Verse
7.
But
the
election
hath
obtained
it
,
and
the
rest
haue
beene
hardened
.
IN
these
wordes
,
the
Apostle
sheweth
the
Reason
wherefore
Israel
generally
attained
not
vnto
that
which
it
sought
for
;
as
namely
,
because
they
were
not
al
generally
elected
,
but
the
greatest
part
,
eternally
reiected
and
forsaken
.
Wherein
wee
are
first
to
obserue
this
general
point
;
that
as
the
Lord
God
before
the
Foundation
of
the
Worlde
,
hath
freely
elected
in
Iesus
Christ
,
all
those
generally
,
and
without
exception
,
that
are
and
shall
bee
saued
;
euen
so
,
in
due
and
conuenient
time
,
dooth
hee
cal
and
separate
them
from
the
rest
,
whom
he
doth
not
acknowledge
for
his
owne
,
and
not
onely
planteth
in
their
hearts
,
a
true
and
liuely
Fayth
,
in
the
promises
of
Gods
grace
and
mercy
,
to
the
free
and
perticuler
forgiuenesse
of
their
sinnes
,
to
theyr
Iustification
and
eternall
life
;
but
so
also
as
that
they
became
zealously
enflamed
to
glorifie
God
in
the
fruits
of
the
Spirit
in
all
goodnesse
,
righteousnesse
&
truth
,
according
to
their
seuerall
places
&
calling
,
and
the
diuers
occasions
that
are
offered
.
And
as
before
the
foundation
of
the
world
,
he
hath
on
the
contrary
eternally
reprobated
all
such
without
exception
,
which
do
not
belong
to
eternal
life
;
euen
so
,
from
time
to
time
,
according
to
his
iust
and
righteous
Iudgments
doth
he
with-hold
from
them
the
grace
of
his
blessed
Spirit
,
so
as
they
can
neyther
beleeue
truly
,
nor
embrace
the
Doctrine
of
the
Gospel
when
it
is
preached
vnto
them
;
nor
glorify
God
,
nor
seal
the
assurance
of
their
owne
saluation
,
in
the
performance
of
any
duty
of
obedience
,
which
he
requireth
at
their
hands
.
Thus
stood
the
case
with
the
Iewes
;
Some
of
them
beleeued
in
Christ
,
and
so
attained
to
righteousnesse
and
saluation
,
&
these
were
such
as
were
ordained
to
eternall
life
,
as
Acts
13
,
48.
As
many
as
were
ordained
to
eternall
life
,
beleeued
:
but
some
of
them
were
hardned
,
giuen
vp
to
a
reprobate
sence
,
and
neyther
did
nor
could
beleeue
,
for
the
attaining
of
righteousnes
and
saluation
,
but
most
fearfully
remained
in
the
state
of
condemnation
.
As
many
as
haue
their
eyes
opened
,
&
their
hearts
sanctified
by
the
spirite
of
God
,
in
the
ministry
&
preaching
of
the
gospell
,
all
such
haue
(
whiles
they
are
heere
)
a
pledge
and
earnest
of
that
eternall
life
,
which
is
to
come
;
and
as
many
as
haue
their
eyes
blinded
,
and
their
hearts
hardned
in
this
world
,
and
so
continue
:
such
can
haue
no
sounde
hope
or
perswasion
that
they
shall
liue
to
life
and
saluation
.
For
as
the
Apostle
most
notably
sayeth
.
2
Cor
.
4
,
3
,
4.
If
our
Gospel
bee
hid
,
it
is
hid
to
them
that
are
lost
,
in
whom
the
God
of
this
world
,
hath
blinded
the
minds
,
that
the
light
of
the
glorious
Gospel
of
Christ
,
which
is
the
Image
of
God
,
shoulde
not
shine
vnto
them
.
Such
as
are
puffed
vp
with
vain
conceits
of
their
owne
righteousnesse
,
make
account
to
iustify
them-selues
,
and
that
(
if
not
wholy
,
yet
in
part
)
they
doe
deserue
Gods
fauor
,
and
are
worthy
of
his
loue
:
such
doth
the
Lord
worthily
,
and
according
to
Iustice
and
iudgment
,
both
blind
and
harden
,
and
so
as
they
neuer
attaine
to
the
estate
of
grace
,
mercy
,
and
saluation
.
But
such
as
laying
aside
al
conceit
of
their
own
righteousnesse
,
repose
al
their
hope
and
confidence
of
righteousnesse
and
saluation
,
in
the
righteousnesse
and
obedience
of
Iesus
Christ
,
freely
and
of
Gods
meere
grace
and
mercy
imputed
vnto
them
,
and
who
being
humbled
and
cast
downe
with
a
serious
sence
and
consideration
of
their
sinne
and
wretched
estate
,
and
who
sighing
and
groaning
vnder
the
burthen
of
their
corruption
,
do
earnestly
desire
release
&
deliuerance
from
the
same
;
all
such
most
graciously
receyueth
he
to
the
partaking
of
his
speciall
loue
,
imputeth
vnto
them
the
righteousnesse
and
obedience
of
Iesus
Christ
and
so
as
they
remaine
altogether
without
all
danger
of
condemnation
.
These
are
such
as
Christ
,
Mathew
5
,
3.
doth
call
Poore
in
Spirit
,
and
who
in
the
iudgment
of
the
worlde
,
as
the
Apostle
speaketh
,
1.
Cor
.
3
,
18.
are
accounted
but
fooles
,
&
whom
our
Lord
Iesus
Christ
also
,
Math
.
11
,
28.
terming
weary
and
laden
,
most
louingly
exhorteth
to
come
vnto
him
saying
;
Come
vnto
mee
all
ye
that
are
weary
&
laden
,
and
I
wil
ease
you
.
These
I
say
are
they
,
whose
eyes
it
pleaseth
the
Lord
to
illuminate
in
the
Ministery
and
preaching
of
the
Gospell
,
euen
as
hee
enlightened
the
eyes
of
the
Blind-man
,
Iohn
9.
when
hee
discouered
himselfe
vnto
him
to
be
the
sonne
of
God
,
according
as
in
this
sence
,
most
notably
sayth
the
Apostle
,
2
Cor
.
4
,
6.
That
God
giueth
the
light
of
the
knowledge
of
the
glory
of
God
,
in
the
faith
of
Iesus
Christ
.
For
as
soone
as
the
hart
is
conuerted
vnto
God
,
The
vaile
(
as
the
Apostle
calleth
it
,
2
Cor
.
3
,
15.
)
is
taken
away
;
and
this
comfortable
voice
of
the
Sonne
of
God
,
soundeth
alowde
,
The
dead
shal
liue
,
as
Iohn
5
,
21.
As
the
Father
rayseth
vp
the
dead
and
quickeneth
them
,
so
the
Sonne
quickeneth
whome
hee
wil
.
But
now
,
that
the
Doctrine
of
the
Gospell
,
which
is
onely
in
it selfe
the
sauour
of
our
life
,
and
the
power
of
God
to
saluation
,
should
thus
be
a
sauour
of
life
,
and
a
worde
of
saluation
;
but
vnto
some
;
and
a
sauour
of
death
,
to
the
death
and
destruction
of
many
that
hear
it
,
be
effectuall
to
open
the
eyes
,
and
to
sanctify
the
hearts
of
some
)
and
to
blinde
the
eyes
,
and
harden
the
hearts
of
others
.
This
commeth
to
passe
,
as
in
the
Lordes
speciall
loue
and
fauour
toward
his
elect
and
chosen
Saints
,
in
regard
of
whome
reioyceth
our
Lord
Iesus
Christ
,
Lu
.
10
,
21.
and
giueth
thankes
to
his
Heauenly
father
;
euen
so
thorough
his
iust
Iudgement
vppon
the
malice
,
infidelity
,
prophanesse
,
and
hard
heartednesse
of
proud
conceited
persons
,
as
many
such
there
are
,
who
are
ready
to
take
offence
at
euery
good
thing
,
and
to
peruert
the
same
to
their
destruction
;
yea
thus
taking
occasion
by
the
word
of
life
and
health
,
to
haue
their
venom
stirred
vp
,
for
the
poisoning
and
infecting
of
their
soules
and
bodies
,
much
more
dangerously
then
before
;
no
otherwise
then
a
sore
eie
by
the
light
of
the
Sun
,
and
by
looking
stedfastly
vpon
it
,
becommeth
much
worse
and
more
incureable
then
it
was
before
.
It
is
therefore
vndoubtedly
to
bee
accounted
a
manifest
Argument
of
Gods
speciall
loue
,
if
when
we
heare
the
word
of
God
preached
,
we
perceiue
our
eyes
to
be
opened
for
a
right
discerning
of
the
truth
,
as
also
our
harts
prepared
and
sanctified
for
a
religious
embracing
and
entertaining
of
it
.
The
which
opening
of
the
eyes
,
and
sanctifying
of
the
heart
,
not
to
be
a
worke
of
Nature
,
but
a
speciall
gift
and
grace
of
God
,
besides
the
Testimonies
already
alledged
,
Iohn
the
Baptist
,
Ioh
.
3
,
27.
doth
plainly
declare
;
A
man
can
receiue
nothing
(
saith
he
)
except
it
bee
giuen
him
from
heauen
.
And
2.
Cor
.
3
,
5.
We
are
not
sufficient
of
our selues
,
to
think
any
thing
as
of
our selues
,
but
all
our
sufficiency
is
in
God
.
And
1.
Cor
.
2
,
14.
The
naturall
man
perceiueth
not
the
things
of
the
Spirit
of
God
they
are
foolishnesse
vnto
him
,
&c.
And
heerewithall
,
forasmuch
as
it
lyeth
not
in
our
power
,
to
discerne
aright
of
the
high
and
heauenly
misteries
of
gods
kingdome
contained
in
his
word
;
but
this
is
a
speciall
prerogatiue
proper
onelye
to
Gods
children
,
that
therefore
in
the
feare
of
God
,
we
bee
duely
mindfull
to
craue
this
speciall
grace
at
the
handes
of
God
,
that
comprehending
with
all
Saints
(
as
the
Apostle
speaketh
,
Ephe
.
3
,
18
)
what
is
the
length
and
bredth
,
heigth
and
depth
,
and
seeing
clearly
before
our
eyes
,
what
the
Lord
requireth
at
our
hands
,
what
wee
ought
to
do
to
please
God
withall
,
and
what
to
auoide
,
least
hee
be
displeased
:
we
may
bee
religiously
carefull
to
pray
for
grace
and
heauenly
assistance
,
for
the
glorifying
of
his
Maiestye
in
our
mortall
bodies
accordingly
,
all
Reasons
and
Obiections
of
flesh
and
blood
,
being
vtterly
mortified
and
laid
aside
.
Thus
much
generally
.
Nowe
more
perticulerly
wee
learne
from
hence
;
first
,
that
the
cause
of
obtaining
Iustification
and
saluation
is
without
vs
,
and
not
within
vs
;
that
is
to
say
in
gods
predestination
and
free
mercie
,
and
not
in
the
merite
of
any
Workes
of
ours
;
for
heere
(
as
you
see
)
is
an
vtter
opposition
betwixt
election
and
Workes
.
The
Election
(
sayeth
Saynt
Paule
)
hath
obtained
it
.
Marke
the
wordes
well
,
he
dooth
not
say
the
Elect
,
but
the
election
hath
obtained
it
.
As
if
hee
should
haue
sayde
,
euen
God
himselfe
,
hath
effected
and
brought
it
to
passe
,
and
that
whereas
the
elect
enioy
it
,
it
is
not
thorough
any
thing
them-selues
haue
done
,
but
altogether
through
the
Lords
free
goodnesse
,
and
meere
mercy
,
according
to
that
of
the
Apostle
,
2
Tim
.
1
,
9.
Who
hath
saued
vs
(
sayth
hee
)
and
calling
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
&
grace
,
which
was
giuen
to
vs
through
Christ
Iesus
,
before
the
world
was
.
And
in
another
place
,
of
his
owne
meere
mercy
and
grace
,
through
Fayth
in
Christ
his
Son
,
hath
hee
chosen
and
preferred
vnto
life
whom
hee
will
haue
to
be
saued
and
accounted
among
the
iust
.
So
many
of
the
Israelites
as
belonged
vnto
Gods
election
,
as
they
sought
for
Righteousnesse
and
Saluation
,
through
fayth
onely
in
the
promised
Messiah
,
so
they
fayled
not
most
effectually
to
obtaine
the
same
:
Whereas
on
the
contrarie
,
if
they
had
not
beene
elected
,
then
as
they
coulde
not
possibly
haue
sought
it
after
this
maner
;
so
had
it
beene
as
vtterly
vnpossible
for
them
to
haue
attained
therunto
,
and
therefore
it
is
well
translated
not
the
elect
,
but
by
a
figure
the
election
hath
obtained
it
,
that
so
(
as
I
obserued
before
)
the
free
loue
and
goodnesse
of
god
might
appeare
to
be
(
as
it
is
indeed
)
the
highest
cause
of
all
,
the
Originall
and
efficient
(
I
say
)
not
onely
of
our
election
,
but
of
our
Redemption
,
Calling
,
Iustification
,
sanctification
,
and
of
whatsoeuer
else
may
any
way
belong
to
the
sealing
&
assurance
of
eternall
life
;
according
to
this
effect
,
I
haue
already
spoken
at
large
in
another
place
,
and
therefore
need
not
heere
stand
longer
vpon
it
.
Onely
in
a
word
or
two
,
I
will
make
some
further
Vse
thereof
,
and
then
proceede
to
that
which
followeth
.
First
,
seeing
as
God
hath
elected
some
to
saluation
,
so
hath
he
also
laid
down
the
means
in
his
word
,
whereby
we
may
come
to
the
knowledg
of
our
perticuler
election
;
that
therfore
(
as
S.
Peter
counselleth
,
2.
Epist.
1
,
10
)
we
giue
all
diligence
,
To
make
our
calling
and
election
sure
.
In
the
worlde
men
are
carefull
and
painefull
enough
to
make
assurance
of
Lands
and
goodes
vnto
themselues
&
their
posterities
:
what
a
shame
is
it
then
for
vs
,
that
we
should
be
slacke
in
making
sure
to
our selues
the
election
of
God
,
which
is
more
worth
then
al
the
world
besides
?
Now
how
we
shall
come
to
this
assurance
,
the
same
holy
Apostle
a
little
before
in
that
very
chapter
,
doth
most
familiarly
teach
.
In
that
ye
flee
(
saith
he
)
the
corruption
which
is
in
the
world
thorough
lust
,
therefore
giue
euen
all
diligence
thereunto
:
ioyne
moreouer
vertue
with
your
faith
,
and
with
Vertue
Knowledge
,
and
with
Knowledge
temperance
,
and
with
temperance
patience
,
and
with
patience
godlinesse
,
and
with
godlinesse
Brotherly
kindnesse
,
and
with
Brotherly
kindnesse
,
loue
:
For
if
these
things
be
among
you
and
abound
,
they
wil
make
you
that
ye
neuer
shal
be
idle
nor
vnfruitfull
in
the
knowledge
of
our
Lord
Iesus
Christ
.
And
a
little
after
,
If
ye
do
these
things
(
saith
he
)
ye
shal
neuer
fal
.
So
then
,
if
we
perceiue
our selues
to
be
endued
with
a
true
and
liuely
Faith
in
Iesus
Christ
,
to
the
free
&
particular
forgiuenes
of
our
sins
,
to
our
iustification
and
eternall
life
;
and
therewithall
feele
our selues
guided
and
directed
by
the
spirit
of
God
to
the
works
&
effects
of
faith
in
all
goodnesse
,
righteousnesse
,
and
truth
,
according
to
our
seuerall
places
and
callings
,
and
the
diuers
occasions
that
are
offred
,
then
haue
we
a
comfortable
assurance
,
to
the
inestimable
peace
and
ioy
of
our
soules
;
that
we
are
of
the
number
of
them
whome
God
hath
elected
before
the
Foundation
of
the
world
,
and
so
surely
setled
in
the
state
of
grace
,
mercy
&
saluation
that
nothing
shal
be
able
to
make
void
the
same
;
wheras
contrariwise
,
if
wee
feele
not
these
effects
,
if
we
want
this
faith
,
and
haue
not
this
gracious
direction
of
Gods
spirite
,
how
diligently
soeuer
we
may
otherwise
seek
it
,
&
how
desirous
soeuer
we
may
otherwise
be
of
grace
,
righteousnes
&
saluation
,
yet
with
the
Iewes
shall
wee
but
lose
our
labor
,
&
neuer
attain
the
end
of
our
desire
.
After
this
maner
if
we
examin
our selues
,
and
the
state
and
condition
of
the
time
wherin
we
now
liue
,
shal
we
say
that
they
haue
a
true
and
liuely
faith
in
Christ
Iesus
,
who
neither
knowe
what
Christ
is
,
either
touching
his
person
,
or
touching
his
office
?
or
shall
we
say
,
that
such
are
guided
by
Gods
spirit
,
and
ioyne
vertue
with
their
faith
,
who
are
so
far
from
flying
the
coruption
that
is
in
the
world
through
lust
,
as
that
they
lust
after
euery
thing
that
is
euil
therein
?
who
are
either
vain
swearers
,
drunkards
,
whoremongers
prophane
scoffers
,
vaine
boasters
,
giuen
to
contention
,
back-biting
,
or
such
like
?
Surely
these
,
&
such
as
these
are
,
do
not
walk
in
the
way
of
righteousnes
&
saluation
,
&
therefore
(
so
long
as
they
remain
such
)
c●n
neuer
possibly
attaine
vnto
it
,
they
folow
the
corrupt
lusts
&
affections
of
their
own
harts
,
which
must
of
necessity
tend
at
length
to
the
vtter
confusion
of
both
their
bodies
and
soules
from
the
presence
of
Gods
maiesty
,
and
from
the
glory
of
his
power
.
Secondly
,
this
assurance
of
election
,
which
I
haue
spoken
of
,
is
most
forcible
to
bri●g
vnto
all
such
as
haue
it
,
most
notable
matter
of
endles
consolation
.
For
as
they
are
heereby
put
out
of
doubt
,
that
they
cannot
perrish
,
(
because
as
Gods
Nature
is
vnchaungeable
,
so
is
his
counsell
and
will
:
)
so
beeing
in
time
called
,
regenerated
,
and
sanctifyed
(
as
all
Gods
elect
are
and
shal
be
)
they
heereby
become
also
priuiledged
,
from
so
sinning
&
going
astray
as
others
do
.
For
why
?
the
sinnes
and
transgressions
which
they
commit
,
are
neuer
(
after
their
calling
and
sanctification
)
with
full
purpose
of
heart
,
as
are
the
sins
&
transgressions
of
wicked
and
vngodly
men
,
but
through
infirmity
,
negligence
,
ignorance
,
forgetfulnesse
,
and
not
with
any
delight
or
affection
of
sinning
.
The
desires
of
their
hearts
,
and
the
endeuors
of
their
liues
,
being
set
to
serue
and
please
God
according
to
his
worde
,
howsoeuer
(
as
the
Apostle
speaketh
of
such
,
Ro
.
7.
)
they
cannot
performe
it
as
they
would
.
And
hauing
thus
thorough
infirmity
passed
their
boundes
,
they
will
not
obstinately
defend
and
iustifie
that
which
they
see
to
be
amisse
,
but
with
greefe
and
sorrow
of
heart
,
bewayle
and
detest
it
.
Wheras
on
the
contrary
,
when
either
the
consciences
of
the
wicked
do
reproue
them
,
or
others
doo
exhort
and
admonish
them
;
Nay
although
the
sinne
whereof
they
are
guilty
be
neuer
so
manifest
and
apparant
;
yea
and
so
as
all
men
cry
shame
vpon
them
for
the
same
,
yet
will
they
not
blush
,
nor
be
ashamed
themselues
;
they
will
iustify
it
,
and
still
hold
on
it
,
till
they
haue
made
their
faces
As
strong
as
a
stone
,
and
as
hard
as
the
neather
Milstone
,
as
it
is
Iob
41
,
15.
So
you
see
heere
another
notable
Vse
of
the
certainty
of
Gods
election
.
It
so
assures
Gods
children
of
eternall
life
,
that
nothing
can
seperate
them
from
the
enioying
of
it
.
And
it
doth
priuiledge
and
preserue
them
from
committing
such
sinnes
as
the
wicked
and
vngodly
do
fall
into
.
It
followeth
in
the
second
place
,
And
the
rest
haue
bin
hardned
.
When
he
thus
addeth
of
the
residue
that
They
haue
bin
hardned
.
The
sence
of
the
words
being
considered
before
,
the
perticuler
point
of
Doctrine
is
this
,
that
reprobation
is
the
very
tree
,
root
,
&
fountaine
of
blindnesse
and
hardnes
of
heart
,
for
the
wicked
beeing
forsaken
of
God
,
can
do
nothing
in
all
their
deeds
,
words
,
and
counsels
,
but
prouoke
,
heape
,
and
pull
vpon
them
the
cursse
and
wrath
of
God
.
How
on
the
one
side
,
God
is
said
to
harden
the
wicked
and
vngodlye
Reprobates
,
and
how
on
the
other
side
they
harden
themselues
,
we
haue
sufficiently
considered
,
in
that
which
hath
beene
spoken
at
sundry
times
before
,
and
wee
shall
haue
fit
occasion
to
call
some
part
of
it
to
minde
agayne
,
in
the
Verse
next
following
;
and
therefore
,
I
wil
not
heer
stand
vppon
it
,
but
onely
proceede
to
shew
according
to
the
mayne
scope
and
drifte
of
the
Apostle
in
this
present
text
,
that
as
the
Reprobate
,
through
the
iust
Iudgement
of
God
vppon
them
,
haue
neuer
the
grace
to
seeke
for
Righteousnesse
and
Saluation
,
as
they
should
doo
,
with
a
true
Fayth
in
Christes
name
;
but
haue
euer-more
a
vaine
trust
and
confidence
in
their
owne
woorthinesse
,
and
make
account
to
bee
iustified
by
theyr
owne
merrites
;
euen
so
,
haue
they
alwaies
not
onely
beene
most
woorthily
depriued
and
disappointed
of
their
hope
and
expectation
;
but
iustly
also
giuen
ouer
into
a
Reprobate
sence
.
Heereof
was
there
sufficient
experience
amongst
the
Israelites
,
insomuch
that
(
the
greatest
part
of
them
,
being
eternally
reiected
and
forsaken
of
the
Lorde
)
although
they
haue
neuer
so
diligently
applyed
themselues
thereunto
,
yet
(
being
destitute
of
the
gracious
direction
of
Gods
Spirite
)
the
more
paines
they
tooke
,
the
more
labour
they
lost
;
the
more
they
perswaded
themselues
to
go
forward
,
so
much
the
more
were
they
cast
behinde
;
the
more
they
thought
them-selues
to
see
the
right
way
,
so
much
the
more
were
they
most
miserablye
blinded
in
Ignoraunce
,
Infidelitie
,
and
Hardnesse
of
heart
;
and
the
neerer
they
perswaded
them-selues
to
bee
,
to
the
enioying
of
Gods
grace
and
fauour
,
so
much
the
neerer
they
were
vnto
their
owne
fearefull
ouerthrow
,
confusion
,
and
condemnation
.
And
according
heereunto
,
continueth
(
as
I
sayde
)
at
this
day
,
and
from
day
to
day
,
the
state
and
condition
of
all
other
reprobates
,
insomuch
,
that
whatsoeuer
they
set
themselues
about
;
yea
and
although
they
carry
neuer
so
fair
a
countenance
in
the
face
of
the
worlde
,
of
zeale
,
of
godlinesse
and
Religion
,
seem
neuer
so
deuout
and
well
affected
;
yet
is
it
vtterly
vnpossible
for
them
,
either
to
haue
true
faith
planted
in
their
hearts
,
to
take
sure
holde
vppon
the
free
mercy
of
God
in
Christ
Iesus
for
their
saluation
,
or
to
haue
their
eyes
opened
,
and
theyr
bodies
and
soules
regenerate
and
sanctified
,
to
see
the
Lords
wil
for
the
glorifying
of
his
Maiesty
in
the
cheerefull
practise
of
the
same
,
according
to
his
word
:
but
still
will
they
proceede
,
to
heape
one
transgression
vpon
another
,
without
remorse
of
conscience
,
vntill
they
become
vtterly
ouer-whelmed
with
the
eternall
curse
of
God
,
from
the
presence
of
Gods
Maiesty
,
and
from
the
glory
of
his
power
;
yea
,
and
it
is
also
most
cleare
&
manifest
,
not
onely
by
the
History
of
the
Scripture
,
but
by
experience
,
that
although
the
word
of
God
(
in
the
faithfull
Ministry
and
preaching
of
it
)
sound
neuer
so
loud
in
their
eares
,
yet
is
it
vtterly
vnpossible
that
their
hearts
should
bee
truely
conuerted
,
whatsoeuer
be
said
or
done
,
as
they
haue
begun
to
be
froward
and
obstinat
against
the
Lord
,
and
deadly
enemies
to
al
such
,
as
sincerely
preach
and
professe
his
truth
;
so
will
they
grow
and
go
forward
from
one
degree
of
malice
and
mischiefe
vnto
another
,
vntill
they
haue
heaped
vppe
the
full
measure
thereof
for
their
iust
condemnation
.
According
as
this
is
manifest
in
the
example
of
Pharao
.
Exod
.
9
,
34
,
35.
who
although
he
were
oftentimes
exhorted
and
admonished
to
yeeld
and
submit
himselfe
,
and
that
with
expresse
messages
from
Gods
owne
mouth
,
yet
being
a
wicked
reprobate
,
his
heart
nothing
at
all
relented
,
but
he
waxed
worse
and
worse
.
So
certaine
and
immutable
is
the
eternall
purpose
and
decree
of
God
,
With
whom
(
as
S.
Iames
speaketh
,
chap.
1
,
17.
)
there
is
no
variablenesse
,
neither
shaddowing
by
turning
.
And
who
,
as
he
hath
made
the
wicked
man
for
the
day
of
euil
(
as
Salomon
speaketh
,
Prou.
16
,
4.
)
so
doth
he
reserue
&
keepe
him
for
the
same
,
and
from
which
it
is
vtterly
vnpossible
,
that
he
should
be
deliuered
.
But
now
(
by
the
way
)
if
any
such
presumptuous
cogitation
arise
in
anye
mans
minde
,
as
to
demand
why
God
electeth
one
,
and
reiecteth
another
;
mollifieth
the
hearts
of
some
,
and
planteth
in
them
faith
,
repentance
,
&
other
like
graces
of
sanctification
,
and
so
exalteth
thē
by
degrees
to
eternall
life
;
and
so
giueth
others
ouer
to
blindnesse
and
hard-heartednesse
,
as
that
they
can
neither
truely
beleeue
,
nor
repent
,
but
run
head-long
by
degrees
to
eternall
destruction
:
The
Apostle
aunswereth
this
curious
question
,
Rom.
9
,
20
,
21.
O
man
(
sayth
he
)
who
art
thou
that
pleadest
against
God
?
Shall
the
thing
formed
,
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
Hath
not
the
Potter
power
of
the
Clay
,
to
make
of
the
same
lump
,
one
vessell
to
honour
,
and
another
to
dishonour
?
It
seemeth
also
,
vnto
naturall
reason
to
bee
verie
contrarie
,
that
GOD
will
haue
his
Word
and
Gospell
preached
to
such
wicked
and
vngodly
men
,
and
that
they
should
not
only
be
taught
and
instructed
therby
,
reproued
for
their
sinnes
,
and
exhorted
to
repentance
,
but
be
also
offered
Grace
,
mercy
,
and
saluation
,
if
they
forsake
their
sinnes
,
and
redeeme
the
time
in
newnesse
of
life
:
when
as
yet
before
hand
,
the
Lorde
hath
absolutely
determined
,
that
they
shall
neither
repent
,
nor
truely
beleeue
,
but
rather
harden
their
hearts
in
Infidelity
and
prophanenesse
more
and
more
.
God
commaunded
Pharao
to
let
the
people
of
Israell
depart
;
whereby
it
may
appeare
,
that
it
was
his
will
that
it
should
be
so
;
and
yet
agayne
(
as
it
were
cleane
contrarie
)
hee
sayde
to
Moses
,
that
hee
had
hardened
his
heart
,
that
hee
should
not
let
them
goe
:
By
Reason
of
these
,
and
such
like
sentences
and
examples
,
the
Naturall
man
is
readie
to
immagine
,
that
God
is
vnconstant
,
and
that
there
is
no
certainety
in
his
will
.
But
it
is
the
part
and
duty
of
euerie
good
Christian
,
whensoeuer
any
such
carnall
cogitations
doo
arise
within
their
mindes
,
which
do
presently
suppresse
and
keepe
them
vnder
,
alwayes
remembering
this
fearefull
saying
of
the
Lorde
,
Esay
6
,
9.
which
not
onely
our
Lorde
Iesus
Christ
in
the
Gospell
,
as
Mat
.
13
,
14.
but
the
Apostle
also
alledgeth
and
thundereth
out
against
the
wicked
in
the
last
chapter
of
the
Acts.
Go
vnto
this
people
and
say
,
by
hearing
ye
shall
hear
,
and
not
vnderstand
,
&
seeing
ye
shal
see
,
and
not
perceiue
.
For
the
hart
of
this
people
is
waxed
fat
,
and
their
eares
are
dull
of
hearing
,
and
with
their
eyes
haue
they
winked
,
least
they
should
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstande
with
their
hearts
,
and
should
returne
,
that
I
might
heale
them
.
To
which
effect
also
,
speaketh
our
Lord
Iesus
Christ
,
Iohn
.
9
,
39.
I
am
come
vnto
iudgement
into
this
world
,
that
they
which
see
not
,
might
see
,
&
that
they
which
see
,
might
bee
made
blinde
.
Both
which
places
doo
plainly
declare
,
that
howsoeuer
the
Lords
will
bee
,
that
some
for
euer
shall
remaine
in
hardnesse
of
heart
,
without
any
effectuall
calling
;
yet
the
worde
and
Gospell
of
Christ
is
preached
,
neither
to
their
reproofe
,
nor
to
their
exhortation
in
vaine
.
Christ
sent
his
Apostles
to
preach
the
Gospell
thoroughout
the
world
,
and
although
he
excepted
none
,
to
whom
the
Gospel
shold
not
be
preached
,
yet
hee
opened
not
the
hearts
of
all
,
but
euen
of
the
fewest
number
,
to
receiue
and
entertaine
it
in
their
hearts
.
The
elect
onely
doo
truely
beleeue
the
Doctrine
of
saluation
,
and
they
alone
are
truly
humbled
by
Gods
spirite
,
to
walke
in
knowledge
,
faith
,
repentance
and
obedience
,
according
thereunto
.
But
the
Reprobate
,
hauing
no
true
regarde
either
of
sound
knowledge
,
or
of
faith
,
or
of
any
other
such
like
grace
,
are
hardned
by
the
hearing
of
Gods
word
,
and
haue
their
sinnes
made
much
more
greeuous
then
before
,
in
that
by
this
meanes
,
al
excuse
of
ignoraunce
is
vtterly
taken
from
them
,
according
to
Christs
wordes
,
Iohn
15
,
22.
If
I
had
not
come
&
spoken
vnto
thē
,
they
should
not
haue
had
sinne
,
but
nowe
haue
they
no
cloake
for
their
sinne
.
He
doth
not
say
,
that
if
he
had
not
come
,
they
should
haue
beene
without
sinne
,
but
that
their
sinne
should
haue
been
lesse
grieuous
,
&
more
tollerable
;
for
after
they
had
once
heard
Christ
,
and
had
bin
taught
,
exhorted
and
admonished
by
him
,
al
excuse
of
ignorance
was
vtterly
taken
from
them
.
And
thus
you
see
,
that
it
is
most
expedient
and
necessary
,
that
(
howsoeuer
the
wicked
and
vngodly
reprobates
cannot
possibly
be
truly
conuerted
&
broght
to
faith
&
repentance
yet
)
the
word
of
God
should
neuertheles
be
preached
to
them
.
That
therby
they
may
be
made
without
excuse
,
and
not
be
able
to
say
when
they
stand
before
the
iudgement
seat
of
God
,
that
they
would
haue
learned
,
beleeued
,
&
obeyed
,
if
they
might
haue
bin
taught
,
but
clean
contrariwise
enforced
to
confesse
,
that
they
haue
bin
taught
&
exhorted
,
&
most
plainly
shewed
the
good
and
right
way
,
but
wilfully
haue
they
blinded
their
eies
,
&
hardned
their
harts
,
&
therfore
most
iust
and
righteous
is
their
condemnation
.
Now
for
the
vses
.
A
first
Vse
arising
hence
,
very
necessarily
appertaineth
to
al
the
faithfull
Ministers
of
Iesus
Christ
,
as
namely
,
that
there
is
no
cause
,
wherefore
they
should
bee
discouraged
,
althogh
they
see
the
labor
&
pains
which
they
take
in
preaching
the
gospel
,
to
take
little
or
no
effect
at
all
,
to
the
calling
and
saluation
of
the
greatest
parte
of
those
that
heare
it
,
but
that
many
slightly
regard
it
,
and
scornfully
reiect
it
and
them selues
(
in
regard
thereof
)
not
only
to
be
rewarded
with
prophane
scoffes
&
most
despighful
reproches
by
word
of
mouth
,
but
with
the
greatest
extreamities
that
malicious
hearts
can
possibly
inuent
;
but
that
alwaies
vpon
such
experiences
,
they
comforte
them-selues
with
the
rememberance
and
consideration
of
Gods
eternall
and
vnchaungeable
purpose
and
Decree
,
being
fully
assured
,
that
such
only
shall
beleeue
,
and
yeelde
obedience
,
who
are
elected
,
as
was
taught
before
.
A
great
greefe
(
indeede
)
it
cannot
chuse
but
bee
vnto
the
Seruants
of
God
,
to
be
thus
recompenced
for
the
paines
which
they
take
,
and
for
the
tender
care
which
they
haue
of
the
good
and
saluation
of
such
as
are
committed
vnto
them
:
but
when
they
haue
recourse
vnto
Gods
decree
;
and
there
see
and
consider
,
that
he
appointed
this
to
bee
the
lot
of
such
as
are
most
faithfull
in
his
seruice
:
and
that
there
shall
euermore
bee
a
Serpentine
brood
,
that
will
alwayes
be
hissing
,
snarling
,
and
barking
at
them
,
and
will
neuer
cease
nor
giue
ouer
their
malice
&
mischiefe
vntil
they
haue
heaped
it
vp
to
the
greatest
measure
and
ripenesse
they
possibly
may
:
this
consideration
is
sufficient
to
encourage
all
Gods
Ministers
to
a
patient
enduring
of
whatsoeuer
troubles
may
come
vpon
them
,
and
to
a
zealous
constancy
and
perseuerance
in
the
duties
of
their
calling
,
knowing
well
withall
,
that
how
few
soeuer
doe
profit
by
Gods
word
,
to
faith
and
saluation
and
how
obstinately
soeuer
the
greatest
part
do
oppose
them-selues
,
and
make
stiffe
theyr
neckes
against
the
Lords
merciful
calling
of
them
to
repentance
,
yet
is
the
worde
of
God
neuer
preached
in
vaine
,
nor
the
labour
fruitlesse
,
that
is
bestowed
therein
;
the
name
of
God
being
glorified
,
and
his
will
fulfilled
,
euen
aswell
in
the
hardning
of
the
wicked
,
and
in
the
making
of
them
without
excuse
;
as
in
the
calling
&
saluation
of
such
as
belong
vnto
him
,
according
to
that
of
the
Lord
,
Es.
59
,
10
,
11
Surely
as
the
raine
commeth
downe
,
and
the
snow
from
heauen
,
and
returneth
not
thither
,
but
watreth
the
earth
&
maketh
it
to
bring
forth
and
bud
,
that
it
may
giue
seede
to
the
sower
,
and
breade
vnto
him
that
eateth
:
So
shal
my
word
be
that
goeth
out
of
my
mouth
,
it
shal
not
returne
vnto
me
voyde
,
but
it
shal
accomplish
that
which
I
wil
,
and
it
shal
prosper
in
the
thing
whereto
I
sent
it
.
Wherunto
agreeth
that
also
of
the
apostle
.
2
Cor
.
15
,
16.
We
are
vnto
God
the
sweet
sauour
of
Christ
in
them
that
are
saued
,
and
in
them
that
perish
:
to
the
one
wee
are
the
sauour
of
death
vnto
death
,
and
to
the
other
,
the
sauor
of
life
vnto
life
.
A
second
Vse
is
this
,
that
we
take
diligent
heede
that
wee
alwayes
conceiue
so
highly
and
honorably
of
the
will
,
actions
,
and
proceedinges
,
of
the
Lord
our
God
,
as
that
neyther
in
the
reprobation
and
hardning
of
the
Wicked
,
nor
yet
in
his
reprouing
or
punishing
of
them
,
wee
take
occasion
to
thinke
,
that
there
is
any
iniustice
or
vnrighteousnes
in
God
,
yea
although
it
is
most
certaine
,
and
out
of
all
doubt
,
that
they
are
both
eternally
reprobated
,
and
continuallye
hardned
,
not
without
or
against
the
will
of
God
,
but
by
his
will
,
certaine
ordinance
and
Decree
,
the
which
to
withstand
or
disanull
,
it
lyeth
neither
in
their
power
,
nor
in
the
power
of
the
whole
world
besides
.
We
must
know
on
the
one
side
,
as
the
Apostle
Ro
.
9.
doth
plainly
teach
)
not
onely
that
all
the
whol
race
of
mankinde
were
no
otherwise
before
the
foundation
of
the
world
;
but
euen
as
clay
in
the
hands
of
the
potter
,
it
remaining
wholly
in
his
owne
choyse
and
free
liberty
,
whom
and
how
many
he
would
make
and
elect
to
be
Vesselles
of
honour
to
saluation
;
and
whom
and
how
many
on
the
otherside
,
hee
woulde
make
and
ordaine
to
be
Vessels
of
dishonour
to
destruction
;
but
also
,
that
there
is
no
wicked
man
,
neyther
reprooued
nor
punnished
without
iust
cause
,
aswell
their
own
Consciences
,
as
manifest
experience
,
euidently
conuicting
them
of
horrible
Hypocrisie
and
vngodlinesse
.
Thirdly
,
whereas
God
refuseth
some
men
,
and
leaues
them
to
them-selues
,
it
is
very
forcible
to
strike
a
feare
and
trembling
into
euerie
one
of
vs.
For
what
is
the
best
of
vs
,
but
a
lumpe
of
Clay
?
And
howsoeuer
in
Gods
counsell
,
wee
are
chosen
to
saluation
,
yet
in
our selues
wee
are
all
shut
vp
vnder
vnbeleefe
,
and
are
fit
for
nothing
but
to
bee
Vessels
of
wrath
and
condemnation
.
Our
Lorde
Iesus
Christ
,
called
Iudas
a
Traitor
,
and
wee
knowe
his
lewde
life
and
fearefull
end
.
Now
what
are
wee
better
then
Iudas
by
Nature
?
If
wee
had
beene
in
his
stead
,
without
Gods
speciall
Grace
,
we
should
haue
doone
as
he
did
.
According
as
we
see
by
experience
,
that
when
men
want
Grace
,
they
make
no
Conscience
of
any
thing
,
neither
what
they
say
,
nor
what
they
doo
.
And
heerewithall
,
let
vs
be-thinke
our selues
of
this
one
thing
,
whether
there
be
not
many
already
condemned
in
hell
,
who
in
their
liues
neuer
so
grossely
or
greeuously
sinned
,
as
some
of
vs.
All
this
(
I
say
)
duly
considered
,
is
verie
forcible
to
mooue
vs
to
feare
and
trembling
,
and
to
make
vs
confesse
(
as
the
trueth
is
)
that
it
is
onely
the
Lordes
mercie
,
that
wee
bee
not
vtterly
confounded
.
Last
of
all
,
where
the
Apostle
distinguisheth
betwixte
Israel
and
Israel
,
as
how
Israel
sought
righteousnesse
rightly
and
amisse
,
obtained
and
obtayned
not
,
was
elected
and
hardned
,
and
so
consequently
saued
and
not
saued
,
as
by
conference
with
that
which
goeth
before
and
followeth
after
,
the
matter
is
most
plaine
,
we
may
necessarily
obserue
,
for
our
further
lerning
and
instruction
,
that
as
there
were
true
and
false
Israelites
,
in
the
time
of
Christ
and
of
his
Apostles
,
so
are
there
true
and
false
christians
in
these
dayes
of
ours
.
That
there
were
true
and
false
Israelites
,
besides
this
Text
,
and
the
whole
scope
and
main
drift
of
the
Apostle
,
in
this
and
the
former
chapters
.
Our
Lord
Iesus
Christ
doth
clearely
resolue
,
in
the
description
which
himself
maketh
of
Nathaniel
,
Iohn
1
,
47.
Behold
indeed
an
Israelite
(
saith
he
)
in
whom
is
no
guile
.
Also
Rom.
9
,
6.
Al
they
are
not
Israel
,
which
are
of
Israel
.
And
in
the
second
Chapter
before
,
He
is
not
a
Iew
that
is
one
outward
,
neither
is
that
circumcision
,
which
is
outward
in
the
flesh
:
but
he
is
a
Iew
which
is
one
within
,
and
the
circumcision
is
of
the
heart
,
in
the
spirit
,
not
in
the
Letter
,
whose
praise
is
not
of
men
,
but
of
God
.
And
again
,
most
notably
Iohn
8.
where
our
Lord
Iesus
Christ
in
seuerall
sences
,
both
granteth
and
denieth
,
the
Iewes
to
be
the
seede
and
children
of
Abraham
.
That
there
are
true
&
false
Christians
at
this
day
,
and
so
shal
be
vnto
the
end
of
the
worlde
,
the
former
places
for
testimonies
of
scripture
,
doo
sufficiently
declare
.
And
it
might
bee
confirmed
by
many
other
authorities
of
the
Gospell
,
euidently
describing
the
visible
Church
to
consist
of
good
and
bad
,
and
clearely
fore-telling
,
that
euen
as
in
a
Corne
fielde
,
there
is
not
onely
good
Corne
,
but
Tares
and
Weeds
;
and
as
in
a
threshing
floore
,
pure
wheat
&
chaffe
,
and
as
in
a
Net
that
is
cast
into
the
Sea
,
there
comes
vp
not
onely
good
thinges
,
but
also
bad
;
so
should
there
bee
Hypocrites
and
carnall
Gospellers
from
time
to
time
,
not
onely
such
as
with
vpright
hearts
and
good
Consciences
doo
serue
and
obey
the
Lord
Christ
,
but
such
also
as
are
euen
Reprobate
to
euery
Good
worke
,
and
whose
end
is
to
bee
cast
out
from
the
presence
of
God
,
and
to
be
burned
as
chaffe
,
in
the
fearful
furnace
of
his
wrath
&
displeasure
.
But
to
come
nowe
to
a
briefe
description
of
both
these
sorts
and
how
they
may
bee
knowne
&
discerned
the
one
from
the
other
.
And
ouerpassing
the
papists
,
whom
all
men
of
any
sound
iudgement
do
wel
enough
vnderstand
to
be
no
true
but
false
and
counterfet
Christians
,
I
will
obserue
some
fewe
differences
to
make
this
distinction
manifest
,
euen
among
such
as
are
accounted
professors
of
the
Gospell
.
Our
Lord
Iesus
Christ
describing
Nathaniel
to
bee
a
true
Isralite
,
sayth
of
him
in
plain
terms
,
That
in
him
was
no
guile
.
A
briefe
description
,
but
of
large
Contents
.
For
it
importeth
that
hee
was
of
a
sound
and
vpright
heart
before
God
,
voyde
of
all
Hypocrisye
and
dissimulation
,
one
that
in
truth
and
sincerity
applyed
himselfe
,
according
to
his
Vocation
and
calling
,
a
man
that
was
not
double
tongued
,
not
crafty
,
nor
wise
,
according
to
the
wisedome
of
this
world
,
but
plaine
and
meaning
truely
,
and
without
deceite
in
al
his
thoughts
,
wordes
,
and
actions
;
He
was
a
man
also
(
as
wee
may
see
by
Conference
of
places
)
well
grounded
&
instructed
in
the
Word
of
God
,
and
very
carefull
to
make
that
the
foundation
of
both
his
profession
and
practise
.
The
time
being
almost
spent
,
I
will
now
goe
no
further
,
then
to
this
patterne
of
Nathaniel
,
for
the
sight
and
beholding
of
a
sound
and
good
Christian
.
I
will
not
say
,
that
as
Nathaniel
was
,
so
euerie
Christian
ought
to
bee
,
but
being
now
entered
into
this
Description
,
I
must
say
,
that
as
Nathaniell
was
,
so
euerie
true
Christian
eyther
is
,
or
endeuoureth
to
bee
.
As
hee
was
of
an
vpright
and
sounde
heart
,
voyde
of
all
Hyppocrisie
and
Dissimulation
,
and
so
foorth
(
as
you
heard
before
;
)
so
euerie
one
that
is
a
good
Christian
,
eyther
is
,
or
at
leastwise
endeauoureth
to
be
of
a
sound
and
vpright
heart
,
voyde
of
all
Hypocrisie
and
Dissimulation
both
in
Trueth
and
Sincerity
;
as
also
applying
himselfe
according
to
his
Vocation
and
Calling
,
he
will
not
be
double
tongued
,
nor
giue
himself
to
craft
and
subtilty
,
he
wil
mean
simply
and
plainly
,
and
bee
without
deceite
in
his
words
and
actions
;
he
wil
labour
to
attaine
vnto
the
sound
knoledge
of
Gods
worde
,
and
to
make
that
the
foundation
of
his
profession
and
practise
.
Doost
thou
then
see
or
know
any
man
,
either
in
the
perticuler
place
of
thy
abode
,
or
elsewhere
,
that
is
either
a
vaine
Swearer
,
or
giuen
to
any
other
notorious
sinne
whatsoeuer
,
and
being
admonished
either
by
the
Ministry
of
the
gospel
,
or
otherwise
;
continueth
obstinate
and
vnreformed
?
Knowe
such
a
one
to
be
no
Nathaniel
,
but
a
counterfet
Christian
?
Dost
thou
know
a
man
that
pretendeth
a
zealous
regard
to
haue
al
thinges
reformed
according
to
Gods
word
,
and
is
a
seuere
censurer
of
other
men
;
&
yet
in
the
meane
season
makes
no
Conscience
to
coozen
and
defraude
,
will
not
refraine
his
tongue
,
but
suffers
it
to
raile
vpon
,
and
to
reproach
the
Ministers
and
Preachers
of
the
Gospell
;
or
who
being
kindly
entertained
as
a
familiar
companion
,
either
at
the
Table
,
or
otherwise
,
takes
aduantage
thereupon
,
to
hurt
and
disgrace
,
by
discouering
that
which
was
priuately
spoken
,
and
by
adding
and
detracting
,
as
time
and
occasion
may
best
serue
his
turne
?
Know
such
a
one
also
,
(
what
shew
soeuer
he
make
to
the
contrary
)
to
be
no
such
Christian
as
Nathaniel
was
,
but
a
false
Brother
,
a
notable
&
notorious
Hypocrite
.
Nathaniel
beeing
a
true
Israelite
indeede
,
would
not
pretend
Conscience
,
and
giue
no
testimony
of
any
will
or
endeuour
to
discharge
a
good
Conscience
.
As
he
was
careful
to
speake
the
truth
from
his
heart
,
so
was
it
farre
from
him
,
to
aduise
or
perswade
others
,
either
to
conceale
the
truth
,
or
to
sweare
or
protest
,
desperately
and
contrary
to
their
knowledge
or
perswasion
.
He
would
not
preferre
his
owne
wil
before
the
loue
of
his
Neighbours
,
nor
reiect
such
wholesome
exhortations
as
tend
to
the
establishing
of
peace
&
loue
,
he
woulde
not
say
and
vnsay
at
his
pleasure
,
nor
make
account
to
braue
&
face
out
matters
against
right
and
equity
,
&
contrary
to
euident
testimonies
and
demonstrations
.
Nathaniel
(
I
say
)
beeing
a
true
Israelite
indeed
,
would
doo
none
of
these
things
,
neyther
wil
he
that
is
a
true
Christian
indeed
,
do
any
of
them
at
this
day
;
but
remembring
what
Salomon
saith
Prou.
28
,
26.
Hee
that
trusteth
in
his
owne
heart
is
a
Foole
,
but
he
that
walketh
in
wisedome
shal
be
deliuered
.
And
in
Ch.
26.
that
there
is
more
hope
of
a
Fool
,
then
of
him
that
is
wise
in
his
owne
conceit
;
hee
will
loue
admonitions
euen
as
his
life
,
and
esteeme
of
those
whom
God
hath
sent
to
that
end
,
and
do
not
dissemble
,
but
deale
simply
and
faithfully
with
him
in
this
behalfe
,
as
blessed
&
precious
instruments
of
his
saluation
,
saying
with
the
Prophet
Dauid
.
Psal
.
141
,
5.
Let
the
righteous
smite
me
,
and
it
shal
bee
a
benefit
,
and
let
him
reproue
me
,
and
it
shal
be
a
precious
Oyle
,
that
shal
not
breake
my
head
.
He
will
be
carefull
to
make
the
Word
of
God
a
Lanthorne
for
his
feete
,
and
a
light
vnto
his
pathes
,
remaining
resolute
in
such
thinges
onely
,
as
are
grounded
thereupon
,
and
not
presuming
to
turne
aside
from
the
same
,
either
to
the
right
hand
,
or
to
the
lefte
.
Hee
that
hath
a
care
,
a
Conscience
,
and
an
holye
endeuour
to
glorifye
God
,
and
to
seale
the
assurance
of
his
owne
saluation
after
this
manner
:
Such
an
one
is
a
right
Nathaniel
,
a
true
Israelite
;
yea
,
a
true
Christian
indeede
,
and
such
right
and
true-heatted
Christians
,
the
Lorde
vouchsafe
to
make
vs
all
,
yea
and
euery
one
of
vs
that
is
heere
present
,
if
it
may
stande
with
his
most
blessed
will
and
pleasure
,
for
Christ
Iesus
his
sake
,
Amen
.
The
ninth
Sermon
.
Rom.
11
,
8.
¶
According
as
it
is
written
:
God
hath
giuen
them
the
Spirite
of
slumber
,
eyes
that
they
shoulde
not
see
,
and
Eares
that
they
shoulde
not
heare
,
vnto
this
Day
.
THE
Apostle
hauing
before
made
a
diuision
of
the
Iewes
,
as
some
to
be
elected
,
and
belonging
to
eternal
life
;
and
some
on
the
contrary
,
to
be
blinded
and
hardened
.
Now
forasmuch
as
hee
knew
well
,
that
this
Doctrine
woulde
seeme
very
odious
and
loathsome
in
the
hearing
of
the
Iewes
,
that
hee
shoulde
seeme
to
affirme
,
that
any
of
them
could
possibly
be
either
hardened
or
forsaken
,
seeing
they
were
al
the
children
of
Abraham
,
and
lineally
descended
of
the
stocke
and
generation
of
those
holy
fathers
,
vnto
whome
,
and
vnto
whose
seede
,
God
made
his
couenant
&
promises
of
euerlasting
mercy
;
he
therefore
in
this
place
,
manifestly
approueth
,
that
which
he
had
spoken
before
of
their
reprobation
and
hardning
,
by
the
expresse
sentences
and
Testimonies
of
the
holy
Scripture
.
As
if
he
said
,
the
Scripture
speaketh
euidently
of
the
blindnesse
and
hard-hartednesse
of
the
Iewes
,
and
therfore
there
is
no
cause
or
reason
(
saith
S.
Paule
)
wherefore
they
should
be
offended
,
or
take
it
vnkindely
,
although
I
do
distinguish
after
this
manner
,
betwixt
the
elect
and
reprobat
.
The
sentences
of
the
Scripture
which
hee
alledgeth
for
the
confirmation
of
this
point
,
are
in
number
three
;
the
first
two
out
of
Esay
6
,
and
29.
in
these
wordes
which
I
haue
now
read
vnto
you
,
God
hath
giuen
them
the
spirit
of
slumber
,
eyes
that
they
shold
not
see
,
and
eares
that
they
should
not
heare
.
And
the
third
is
out
of
Psalme
.
69.
in
that
which
followeth
;
And
Dauid
saith
,
Let
their
Table
be
made
a
snare
,
&c.
As
touching
the
two
first
;
forasmuch
as
the
Apostle
,
as
also
the
Prophet
,
speaking
of
the
stubbornesse
and
reiection
of
the
Iewes
,
attributeth
in
both
places
,
the
sending
vpon
them
the
Spirite
of
slumber
,
the
blinding
of
their
eyes
,
and
the
stopping
of
their
eares
vnto
God
,
saying
;
God
hath
giuen
them
the
Spirite
of
slumber
,
&c.
According
as
also
cha
.
29.
the
prophet
saith
euidently
,
that
the
Lord
hath
couered
them
with
a
spirit
of
slumber
.
And
as
expressely
also
,
Chap.
61
,
That
they
should
heare
indeed
,
but
not
vnderstand
;
and
plainly
see
,
but
not
perceiue
.
According
also
,
as
euen
in
this
sence
,
is
the
selfesame
sentence
alledged
by
our
Lorde
Iesus
Christ
himselfe
,
Math
.
13.
by
Iohn
the
Euangelist
,
chap.
12.
and
by
the
Apostle
▪
Actes
28.
Wee
are
first
to
obserue
from
hence
,
for
the
generall
point
of
Doctrine
.
That
whereas
some
remaine
in
blindnesse
,
ignoraunce
,
and
infidelity
,
and
so
as
they
harden
themselues
to
commit
iniquity
,
and
neyther
do
nor
can
repent
them
of
the
same
:
this
wilfull
blindenesse
,
stubbornnesse
,
and
hardnesse
of
hart
,
commeth
not
to
passe
,
without
,
or
against
the
will
of
God
,
but
by
his
certaine
knowledge
,
prouidence
,
and
decree
.
According
as
besides
the
plaine
and
expresse
words
of
this
Text
,
where
hee
saith
that
God
hath
giuen
them
the
spirit
of
slumber
,
&c.
It
doth
clearely
appeare
in
plentifull
other
Testimonies
and
examples
,
that
there
is
no
kinde
of
wickednesse
committed
at
any
time
,
or
in
any
place
of
the
World
,
how
little
or
great
soeuer
it
bee
,
but
the
Lord
knoweth
it
,
fore-seeth
it
,
and
directeth
it
,
that
it
passe
not
in
any
measure
,
beyonde
the
boundes
and
limits
which
hee
hath
prescribed
;
yea
,
he
doth
not
simply
permit
and
suffer
;
but
euen
appoint
and
ordain
that
it
should
be
so
.
The
Lord
sayde
vnto
Moses
,
not
once
,
but
diuers
times
concerning
Pharao
,
that
hee
had
hardened
his
heart
,
and
that
hee
woulde
harden
the
same
.
Hee
did
not
say
,
that
hee
woulde
permit
or
suffer
his
heart
,
but
hee
plainely
sayde
,
I
will
harden
Pharaohs
heart
,
and
I
haue
hardened
his
heart
,
as
Exodus
7
,
3.
and
10
,
1.
For
which
very
cause
,
concludeth
not
the
Apostle
.
Romanes
9
,
18.
that
God
hardneth
whom
he
permitteth
or
suffereth
to
bee
hardned
;
but
that
he
hardneth
whom
he
will
.
The
Apostle
saw
no
cause
,
why
mercy
was
shewed
vnto
some
;
and
why
others
were
left
in
Infidelity
and
hardnes
of
heart
,
but
onely
the
will
of
God
;
and
although
the
Reprobate
haue
of
themselues
,
and
do
cary
with
them
from
their
Mothers
Wombe
,
sufficient
matter
of
their
hardning
;
yet
if
we
looke
into
the
first
and
Originall
cause
after
Adams
fall
,
it
is
comprehended
no
otherwise
,
then
onely
in
the
will
of
God
,
so
that
as
hee
hath
mercy
on
whom
he
will
;
so
whom
hee
will
,
hee
hardeneth
.
As
of
his
infinite
goodnesse
and
mercy
,
hee
worketh
by
his
spirit
,
in
his
chosen
children
,
Faith
Repentance
,
Patience
,
Meekenesse
,
and
a
true
sence
and
feeling
of
his
mercy
.
So
dooth
his
iust
iudgement
and
iust
wrath
,
conceiued
against
sinne
,
work
by
the
spirit
of
Sathan
,
hardnesse
,
and
a
sence
and
feeling
of
his
iust
displesure
in
the
other
.
This
may
be
made
more
plaine
by
diuers
examples
.
No
man
can
deny
,
but
that
it
is
a
great
and
greeuous
sin
,
that
a
false
Prophet
shoulde
come
and
deceiue
the
people
of
God
;
Neither
againe
can
it
be
denied
,
but
that
it
is
a
great
sinne
to
deceiue
a
Prophet
:
and
yet
doth
the
Lorde
in
the
Scripture
,
attribute
vnto
him-selfe
both
the
one
and
the
other
.
For
this
is
most
certaine
,
that
no
false
Prophet
hath
at
any
time
risen
,
whom
the
Lord
for
one
of
these
two
causes
hath
not
stirred
vp
,
either
by
him
to
try
the
constancy
and
fidelity
of
his
chosen
Seruants
,
or
else
to
blinde
and
harden
those
,
that
delight
not
in
the
truth
.
Now
Moses
,
Deut
,
13
,
1
,
2
,
3.
speaketh
on
this
manner
;
If
there
arise
among
you
a
Prophet
,
or
a
dreamer
of
dreames
and
giue
thee
a
signe
or
wonder
,
and
the
sign
and
the
wonder
which
he
hath
told
thee
,
come
to
passe
,
saying
;
Let
vs
goe
after
other
Gods
,
which
thou
hast
not
knowne
,
and
let
vs
serue
them
:
Thou
shalt
not
hearken
to
the
words
of
the
Prophet
,
or
vnto
that
dreamer
of
dreams
;
for
the
Lord
your
God
prooues
you
,
to
knowe
whether
ye
loue
the
Lord
your
God
,
with
all
your
heart
,
and
with
al
your
soule
.
Nowe
,
Tentat
deus
non
ad
precatum
sed
probationem
non
vt
malum
fiat
sed
vt
bonum
patefiat
if
it
bee
the
proper
office
of
God
,
to
trie
,
tempt
,
and
examine
the
harts
of
his
people
,
as
the
Holy-Ghost
in
these
wordes
,
doth
affirme
;
then
is
it
plaine
,
that
false
Prophets
be
Gods
instruments
,
appointed
for
this
purpose
.
And
now
,
as
touching
the
second
,
that
God
deceiueth
the
Prophet
,
the
Prophet
Ezekiel
,
chap.
14.
witnesseth
the
same
in
plain
termes
,
saying
;
If
the
Prophet
be
deceiued
when
he
hath
spoken
a
thing
,
I
the
Lord
haue
deceiued
that
Prophet
,
and
I
wil
stretch
out
mine
hand
vpon
him
,
&c.
Yea
,
this
deceiuing
dooth
the
Lorde
yet
more
plainely
challenge
vnto
himselfe
,
1
Kinges
22
,
20
,
21
,
22.
by
that
solemne
proclamation
made
in
the
eares
of
the
Prophet
Michaiah
,
and
boldlye
by
him
againe
pronounced
in
the
audience
of
two
Kings
,
Ahab
and
Iehoshaphat
.
And
the
Lord
sayde
,
who
shal
entise
Ahab
,
that
he
may
go
and
fal
at
Ramoth
Gilead
?
And
one
sayde
on
this
manner
,
and
another
saide
on
that
manner
.
That
there
came
foorth
a
Spirite
,
and
stoode
before
the
Lorde
,
and
saide
;
I
will
entise
him
:
And
the
Lord
sayde
vnto
him
,
where-with
?
And
hee
sayde
,
I
wil
goe
out
,
and
bee
a
false
spirite
,
in
the
mouth
of
all
his
Prophets
.
Then
hee
saide
,
thou
shalt
entise
him
,
and
shalt
also
preuaile
,
goo
forth
,
and
do
so
.
Now
to
make
a
publick
proclamation
to
call
forth
one
to
deceiue
,
to
send
him
forth
,
and
to
giue
him
power
to
preuail
,
that
this
is
not
a
simple
permission
,
or
a
thing
which
God
suffereth
against
his
will
;
it
is
so
cleare
,
that
we
cannot
desire
any
thing
more
apparant
.
Agayne
,
no
man
can
deny
,
but
the
incest
of
Absolom
was
no
little
,
but
an
horrible
sinne
,
and
yet
that
it
was
not
committed
without
Gods
Decree
,
it
is
plaine
by
the
wordes
of
the
Lord
spoken
to
Dauid
by
the
Prophet
Nathan
,
2.
Sam
.
12
,
11.
Thus
sayth
the
Lord
,
Behold
,
I
wil
raise
vp
euil
against
thee
out
of
thine
owne
house
,
and
will
take
thy
wiues
before
thine
eyes
,
and
giue
them
vnto
thine
Neighbour
,
and
hee
shal
lye
with
thy
wiues
in
the
sight
of
this
Sun.
But
letting
all
the
rest
passe
,
which
might
bee
remembred
.
I
will
produce
one
onely
example
more
,
and
then
proceede
.
There
was
neuer
any
facte
from
the
beginning
of
the
world
,
more
wicked
(
if
the
Instruments
be
considered
)
then
was
the
cruell
&
ignominious
death
of
the
son
of
God
,
our
Lord
Iesus
Christ
.
And
yet
marke
what
the
Holy-Ghost
,
Actes
2
,
23.
dooth
attribute
vnto
GOD
as
touching
the
same
.
Him
(
sayth
S.
Peter
)
haue
yee
taken
by
the
hands
of
the
wicked
,
beeing
deliuered
by
the
determinate
counsell
and
fore-knowledge
of
God
:
and
haue
crucified
and
slaine
.
And
cha
.
4.
S.
Peter
,
and
S.
Iohn
pray
after
this
maner
.
Doubtlesse
against
thy
holy
sonne
Iesus
,
whom
thou
hadest
annointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
gathered
them-selues
together
,
to
doo
whatsoeuer
thine
hande
,
and
thy
counsel
had
before
determined
to
be
done
.
In
which
words
,
where
he
saith
,
that
the
wicked
did
whatsoeuer
God
did
forsee
and
determine
before
hand
;
yea
&
what
his
hand
,
that
is
his
power
and
counsell
had
before
decreed
to
be
done
:
It
is
plain
that
he
meaneth
a
matter
of
farre
greater
weight
and
importaunce
,
then
a
simple
permission
or
suffering
of
it
.
But
nowe
against
this
Doctrine
,
there
are
diuers
obiections
.
First
,
that
God
cannot
auoide
the
iust
note
of
iniustice
and
partiality
in
blinding
and
hardning
some
more
then
other
,
and
that
he
must
needs
be
the
author
of
their
sinne
and
euill
,
whom
he
so
blindeth
and
hardneth
.
For
aunswere
wherunto
,
first
we
must
know
that
faith
,
true
repentance
,
and
remorse
of
conscience
,
zeale
of
Gods
glory
,
and
all
other
like
speciall
graces
,
proceed
wholy
from
God
,
who
is
at
his
liberty
,
to
impart
and
bestow
them
as
pleaseth
him
.
Although
he
giue
grace
and
Fayth
to
neuer
so
few
;
and
leaue
all
the
rest
in
neuer
so
great
blindnesse
,
infidelity
,
and
hardnesse
of
heart
,
yet
offereth
he
wrong
to
no
man
,
seeing
it
is
altogether
at
his
owne
choise
whether
any
shal
be
partakers
of
his
mercy
or
no
,
as
Rom.
9
,
15.
out
of
Exod
.
33.
I
wil
haue
mercie
on
him
,
to
whom
I
wil
shewe
mercie
,
and
I
wil
haue
compassion
on
him
,
on
whom
I
wil
haue
compassion
.
So
that
the
grace
and
mercye
of
God
is
free
,
the
extending
of
it
is
not
tied
to
this
man
,
to
this
time
or
place
,
but
all
going
according
to
the
will
of
his
eternall
purpose
,
as
Iohn
.
3
,
8.
The
winde
bloweth
where
it
lusteth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tel
whence
it
commeth
,
and
whether
it
goeth
,
so
is
euerie
man
that
is
borne
of
the
spirite
.
If
a
mortall
man
refuse
to
doo
that
which
lyeth
at
his
owne
choyse
whether
he
wil
do
it
or
no
,
he
is
not
to
be
blamed
thogh
he
do
it
not
:
Much
lesse
then
,
ought
the
Lord
of
heauen
and
earth
to
bee
accused
or
found
fault
withall
,
in
the
effecting
of
his
will
,
seeing
(
as
it
is
fit
)
he
is
at
much
more
liberty
,
to
do
ot
not
to
do
as
pleaseth
him
.
So
that
we
must
take
heed
,
that
we
neuer
call
the
will
of
God
into
question
or
disputation
,
further
then
himself
hath
reuealed
it
in
his
word
,
but
in
feare
&
trembling
euermore
submit
our selues
vnto
it
,
as
vnto
a
will
,
that
willeth
nothing
but
that
which
is
iust
and
right
,
although
we
bee
not
able
to
measure
and
comprehend
the
highnesse
and
excellency
of
his
proceedings
.
We
must
learn
to
set
more
by
Gods
glorye
,
then
by
our
owne
saluation
,
and
know
God
to
bee
a
God
,
that
doth
vpon
the
earth
,
not
only
mercy
and
trueth
,
but
also
Iustice
and
iudgment
,
and
so
euermore
&
in
all
thinges
,
yeeld
to
his
Maiesty
all
Glory
,
Honour
,
and
praise
;
according
as
of
right
it
belongeth
vnto
him
.
Secondly
,
whereas
the
Lord
is
sayde
to
harden
,
and
to
giue
vp
into
a
reprobat
sence
;
in
these
two
respects
is
he
saide
so
to
do
;
first
,
because
according
to
the
eternal
purpose
of
his
owne
wil
,
he
withholdeth
from
the
reprobate
the
gracious
regeneration
&
sanctification
of
his
holy
spirit
,
of
the
which
beeing
destitute
,
it
is
vtterly
vnpossible
that
they
should
doo
any
thing
pleasing
God
,
or
acceptable
in
his
sight
.
And
the
reason
is
,
because
nothing
commeth
to
passe
without
,
or
contrary
to
his
purpose
and
decree
,
the
Lord
in
the
same
his
purpose
&
drecree
,
neuer
declining
from
his
owne
nature
,
but
alwaies
remaining
most
holy
,
iust
,
&
righteous
in
euery
proportion
and
respect
.
Neither
vnto
Pharao
,
nor
vnto
any
other
vngodly
reprobate
,
did
or
doth
the
Lord
at
any
time
giue
any
wicked
commandement
or
euill
thought
,
but
those
wicked
thoughts
and
euill
motions
which
are
in
them
by
nature
,
&
through
the
instigation
of
satan
,
as
he
doth
not
purge
them
of
them
,
so
doth
his
wisedome
vse
them
to
the
glory
of
his
owne
name
,
to
the
good
of
his
children
,
&
to
the
vtter
confusion
of
such
workers
of
iniquity
;
&
who
dare
affirm
,
that
in
this
kind
of
dealing
,
ther
is
any
vnrighteousnes
in
God
at
al
,
or
that
he
is
the
author
of
their
sin
?
which
he
putteth
not
into
their
harts
,
but
being
therin
already
,
ordereth
,
directeth
,
&
desposeth
it
to
a
good
end
.
Thou
art
not
a
God
(
Ps.
5
,
4
5.
)
that
loueth
wickednesse
,
neither
shall
euil
dwel
with
thee
.
The
foolish
shal
not
stand
in
thy
sight
,
thou
hatest
al
them
that
work
iniquity
.
The
prophet
in
these
words
plainly
declaring
,
that
nothing
can
be
more
contrarie
to
the
Nature
of
God
then
sin
&
naughtinesse
.
And
for
this
cause
also
dooth
the
Apostle
,
Rom.
5.
deriue
sinne
,
death
,
and
damnation
from
Adam
:
but
from
God
,
grace
,
forgiuenesse
and
life
,
through
the
mediation
of
Iesus
Christ
.
And
in
chap.
7.
he
euidently
declareth
,
that
the
Lawe
is
holy
,
and
the
commandement
iust
&
good
,
insinuating
thereby
,
that
in
God
,
or
in
his
wil
,
there
springeth
not
any
litle
spot
at
all
of
sinne
or
vnrighteousnesse
.
And
Rom.
3.5
.
If
our
vnrighteousnesse
commend
the
righteousnesse
of
God
,
what
shal
we
say
;
is
God
vnrighteous
that
punisheth
?
God
forbid
.
Al
these
places
do
plainly
conclude
,
that
howsoeuer
God
hath
made
the
Wicked
man
for
the
day
of
euill
;
and
howsoeuer
there
is
no
sinne
committed
by
any
of
them
without
his
will
,
yet
is
hee
by
no
meanes
the
author
of
any
mans
wickednesse
,
but
alwayes
remayneth
most
righteous
in
all
his
wayes
,
and
holy
in
all
his
workes
,
as
the
Prophet
speaketh
further
.
Psal
.
145.
Thus
much
as
touching
the
generall
point
:
Now
more
perticulerly
,
when
he
saith
that
god
hath
giuen
them
the
spirit
of
slumber
,
it
is
asmuch
as
if
hee
shoulde
say
,
that
God
hath
giuen
them
vp
into
a
deepe
security
,
so
as
they
remaine
euen
sencelesse
,
and
without
any
true
feeling
and
perseuerance
of
the
sincere
will
and
waies
of
the
Lord
,
to
glorifie
his
Maiesty
in
a
constant
faith
and
obedience
accordingly
.
After
this
maner
,
plainly
giuing
to
vnderstand
,
that
whereas
there
are
some
so
carelesse
and
secure
,
and
so
fast
asleepe
(
as
it
were
)
in
the
delights
and
cogitations
of
worldly
pleasures
,
as
that
they
make
no
reckoning
of
,
neither
are
any
thing
at
all
moued
,
either
with
the
sweet
promises
of
Gods
grace
and
mercy
in
Christ
Iesus
,
to
bring
forth
the
fruits
of
true
faith
and
repentance
in
the
whole
course
of
their
life
,
or
with
the
dreadfull
threatninges
of
his
iudgements
to
abstaine
from
doing
euill
,
but
lye
still
,
as
it
were
benummed
and
sencelesse
,
in
a
dull
and
heauy
slumber
.
Again
whereas
there
are
some
,
who
although
the
truth
and
simplicity
of
the
glorious
Gospell
of
Iesus
Christ
be
neuer
so
plainly
layd
open
before
their
eyes
,
and
most
familiarly
applyed
to
their
consciences
,
and
so
as
they
cannot
choose
but
see
the
way
of
life
&
saluation
,
do
yet
notwithstanding
remaine
still
in
their
Naturall
blindnesse
,
infidelity
and
prophanenesse
,
without
any
effectuall
calling
,
or
any
sauour
of
sanctification
.
All
this
comes
to
passe
,
thorough
the
iust
and
righteous
iudgements
of
God
,
so
depriuing
them
of
his
grace
,
as
that
they
can
neither
possibly
be
allured
to
faith
and
repentance
,
by
the
promises
of
Gods
mercy
,
nor
terrified
from
vngodlinesse
,
by
the
denouncing
of
his
iudgements
.
What
pains
soeuer
bee
taken
,
and
what
meanes
soeuer
be
vsed
,
to
make
them
see
&
vnderstand
the
wayes
and
will
of
the
Lord
;
yet
will
they
remaine
in
obstinacy
and
hard-hartednesse
against
the
same
.
After
this
maner
stoode
the
case
and
condition
of
the
Iewes
;
insomuch
,
that
through
the
iust
and
righteous
iudgment
of
God
,
by
reason
of
their
proud
conceits
of
their
own
righteousnesse
,
and
of
their
Tyrannous
cruelty
against
the
Sonne
of
God
,
&
his
faithfull
seruants
,
whereas
they
thought
themselues
wise
,
they
became
fooles
and
sencelesse
(
as
the
Apostle
speaketh
of
such
,
Ro
.
1.
)
and
whereas
they
perswade
themselues
clearly
to
perceiue
&
vnderstand
the
depth
of
Gods
Mysteries
,
they
approoued
themselues
vtterly
blind
and
ignorant
of
the
same
,
without
discerning
or
knowing
any
thing
aright
,
and
as
they
should
do
.
And
surely
,
this
as
I
said
was
a
iust
iudgement
of
God
vpon
them
and
vppon
their
Pride
and
arrogancie
of
heart
,
according
as
Iohn
12
,
39
,
40.
the
Euangelist
plainly
expresseth
it
,
saying
;
Therefore
could
they
not
beleeue
,
because
that
Esayas
sayth
,
he
hath
blinded
their
eyes
,
and
hardned
their
hearts
,
that
they
should
not
see
with
their
eyes
,
nor
vnderstande
with
their
hearts
,
and
should
be
conuerted
,
and
I
should
heale
them
.
And
again
,
ch
.
9
,
39.
this
thing
declareth
also
our
Lord
Iesus
Christ
,
very
plainely
saying
;
I
am
come
vnto
Iudgement
into
this
world
,
that
they
which
see
not
,
might
see
,
and
that
they
which
see
,
might
bee
made
blinde
.
Speaking
there
of
the
Iewes
,
who
perswaded
themselues
,
that
they
wer
most
holy
in
the
sight
of
god
,
&
that
there
was
nothing
hid
from
their
knowledge
and
vnderstanding
.
Another
feareful
example
of
this
maner
of
Gods
iudgment
,
after
this
sort
punnishing
sinne
with
sin
,
doth
the
Apostle
also
recorde
,
Rom.
1
,
26
,
28
,
29
,
&c.
against
the
most
filthy
idolatry
and
abhominations
of
the
Gentiles
.
For
this
cause
(
saith
hee
)
GOD
gaue
them
vp
vnto
vile
affections
.
And
a
litle
afterward
,
As
they
regarded
not
to
know
God
,
euen
so
God
deliuered
them
vp
vnto
a
Reprobate
minde
,
to
do
those
thinges
which
are
not
conuenient
,
&c.
And
heerof
is
there
also
sufficient
experience
from
day
to
day
,
which
ought
so
much
the
more
of
euery
one
to
be
duly
considered
,
as
they
feele
the
hand
of
God
vpon
them
,
in
the
same
respect
,
which
vndoubtedly
vppon
due
trial
and
examination
may
be
found
to
be
very
heauy
.
For
how
carelesse
and
secure
are
the
greatest
part
of
men
and
women
,
at
this
day
;
and
how
soundly
asleepe
in
the
cogitations
of
worldly
profits
and
pleasures
?
And
so
,
as
they
are
nothing
moued
with
any
regarde
either
of
Gods
mercies
or
iudgements
?
And
againe
,
how
sencelesse
,
dull
,
and
ignorant
in
the
true
knoledge
of
God
,
in
the
matters
of
faith
,
and
their
own
saluation
thorough
Iesus
Christ
?
Few
,
yea
verie
few
there
are
(
the
Lorde
knoweth
)
that
take
any
true
care
,
or
make
conscience
of
first
seeking
the
kingdome
of
God
and
the
righteousnesse
thereof
,
that
haue
anye
sound
perswasion
of
the
trueth
in
their
hearts
,
together
with
a
willing
desire
to
walke
in
obedience
accordingly
.
Al
sorts
and
degrees
professe
themselues
Christians
,
euen
as
all
the
Iewes
generally
accounted
themselues
Israelites
;
they
will
not
sticke
to
come
to
the
Church
where
the
worde
of
God
is
preached
,
but
the
greatest
part
(
as
I
sayd
)
are
so
bewitched
with
the
cogitations
of
this
vaine
and
transitory
life
,
and
so
besotted
with
the
pride
and
prophanesse
of
their
own
harts
as
that
they
are
nothing
at
all
the
better
either
in
knowledge
or
in
obedience
,
for
any
thing
that
hath
beene
spoken
vnto
them
.
It
commeth
in
at
one
eare
(
as
the
saying
is
)
&
goeth
out
at
the
other
,
it
neuer
pierceth
so
deeply
,
as
to
take
rooting
in
their
hearts
,
but
they
returne
home
againe
as
blockish
and
sencelesse
,
and
as
farre
from
true
Faith
,
repentance
,
&
remorse
of
conscience
,
and
all
other
good
effects
(
if
not
much
further
)
as
when
they
came
thether
;
nay
as
if
nothing
woorth
the
hearing
had
bin
deliuered
vnto
them
For
this
cause
,
most
notably
,
Mathew
13.
doth
our
Lord
Iesus
Christ
resemble
the
hearts
and
mindes
of
such
hearers
,
vnto
the
highway
,
and
vnto
stony
and
thorny
ground
.
By
the
high
way
,
vnderstanding
such
hearts
and
mindes
as
are
beaten
so
hard
(
as
it
were
)
with
the
trampling
of
wicked
cogitations
,
and
perpetual
vse
of
euill
doing
,
that
the
word
of
God
when
it
is
preached
,
cannot
possibly
enter
,
but
lieth
in
the
top
,
&
swimmeth
(
as
it
were
)
in
the
eare
,
where
by
the
Deuils
Birds
,
it
is
easily
deuoured
and
taken
away
.
Now
one
of
these
Birdes
,
which
thus
deuoureth
the
seede
of
Gods
worde
,
before
it
can
enter
into
the
hearts
of
such
men
,
is
worldly
security
,
which
so
lulleth
men
asleepe
,
in
the
delights
and
cogitations
of
earthly
thinges
,
that
they
can
neither
fruitfully
heare
,
eyther
the
sweete
songs
of
Gods
mercifull
prouidence
,
alluring
them
to
Repentaunce
,
or
the
dreadfull
threatnings
of
his
Iudgements
,
terrifying
them
from
dooing
euill
.
They
are
like
vnto
those
,
who
are
taken
with
the
drowsie
sickenesse
called
Lethargie
,
vnto
whom
,
though
a
man
speake
or
crie
neuer
so
lowde
,
yet
will
they
hear
nothing
nor
shew
any
token
that
they
are
aliue
;
but
pricke
them
with
a
pinne
,
and
then
they
will
open
their
eyes
,
&
look
sternely
(
for
a
while
)
as
if
they
were
angry
,
but
by
and
by
they
are
fast
asleepe
agayne
,
&
behaue
themselues
as
if
they
were
dead
.
So
standeth
the
case
(
I
say
)
with
al
those
whom
God
hath
couered
with
the
spirit
of
slumber
,
and
who
haue
their
hearts
ouer-whelmed
with
worldly
security
.
If
a
man
preach
vnto
them
the
Worde
of
God
,
bee
it
neuer
so
effectually
,
and
in
neuer
so
tender
a
desire
of
their
good
&
Saluation
,
it
nothing
mooueth
them
:
but
pricke
them
a
little
,
and
pierce
their
Consciences
vnto
the
quicke
,
labour
to
rowze
them
vp
from
their
slumbring
,
by
discouering
their
apparant
guiltinesse
&
prophanenesse
.
And
then
for
a
time
it
is
with
them
,
as
with
a
sleeping
Dogge
(
as
the
Prouerbe
is
)
that
is
sodainely
awaked
,
they
will
storme
and
chafe
,
and
oftentimes
take
on
,
as
if
they
were
almost
out
of
their
wits
.
But
by
experience
it
is
found
,
that
this
seldom
continueth
long
,
the
guiltinesse
and
accusation
of
their
owne
Consciences
putting
them
to
silence
,
and
so
(
as
if
all
were
forgotten
,
or
nothing
concerned
them
)
they
fall
vnto
their
former
drowsinesse
,
and
become
as
sencelesse
and
carelesse
as
euer
before
.
But
howsoeuer
such
wicked
ones
are
alwaies
thus
slumbring
and
sleeping
when
there
is
any
question
touching
gods
glory
and
their
owne
saluation
in
the
reformation
of
that
which
is
amisse
,
eyther
touching
knowledge
,
or
practise
;
yet
is
it
farre
otherwise
with
them
,
when
there
is
any
matter
in
hand
,
concerning
the
effecting
of
their
owne
will
and
corrupt
affections
in
the
matters
of
this
life
.
Let
it
concerne
either
their
profit
or
pleasure
,
and
they
will
neither
slumber
nor
sleepe
in
the
effecting
of
it
.
And
especially
,
if
they
haue
conceiued
any
plot
in
theyr
heads
,
or
resolued
vppon
any
deuise
to
hinder
the
course
of
the
Gospel
,
to
discourage
or
disgrace
men
in
the
profession
of
it
,
or
to
vex
and
persecute
the
Ministers
and
Preachers
of
it
:
in
such
cases
as
these
,
you
shall
neuer
see
such
men
(
I
warrant
you
)
either
slumber
or
sleepe
.
For
the
effecting
of
their
will
heerein
,
they
will
thinke
no
paines
nor
coste
too
much
,
and
not
sticke
to
wake
and
watch
both
night
and
day
;
and
there
is
good
reason
for
it
.
For
the
Diuell
(
whose
instruments
and
seruants
they
are
)
knowing
the
faithful
Preachers
and
professors
of
the
Gospell
,
to
bee
chiefe
enemies
of
his
kingdome
and
gouernment
;
and
that
if
it
were
not
for
such
as
they
are
,
his
sway
and
dominion
would
be
far
greater
then
it
is
,
among
the
sonnes
&
children
of
men
,
hee
is
therefore
euermore
pricking
and
egging
them
forward
to
hurt
&
disgrace
such
men
,
by
all
possible
means
.
And
he
must
needs
go
(
as
the
saying
is
)
whom
the
Deuill
driues
.
Nay
marke
it
who
wil
)
though
such
be
aboue
al
others
most
greedily
set
vpon
the
World
,
and
care
not
howe
they
come
by
the
wealth
and
Commodities
of
it
,
so
as
eyther
by
right
or
wrong
,
they
may
possesse
it
;
yet
when
they
haue
any
thing
in
hande
against
Gods
Seruants
,
they
are
nothing
so
dilligent
in
following
of
their
priuate
Commodities
,
as
they
are
in
that
.
All
other
thinges
are
set
aside
,
and
slightly
regarded
,
in
comparison
thereof
.
If
they
can
boast
that
they
haue
contradicted
such
a
Sermon
,
disgraced
such
a
professor
any
way
,
by
their
slanderous
tongues
,
or
otherwise
hurte
or
persecuted
the
Minister
,
or
brought
him
to
any
inconuenience
or
rebuke
:
Heere
is
their
ioy
,
heerein
they
glory
and
triumph
.
In
this
they
perswade
themselues
they
doo
God
good
seruice
;
and
no
measure
will
they
keepe
in
their
vnreasonable
insultations
.
Yea
,
and
which
is
yet
more
then
this
,
and
too
well
founde
by
experience
,
so
carefull
is
the
Deuill
to
keepe
such
awake
,
and
that
(
so
long
as
they
are
in
his
seruice
)
they
should
neyther
slumber
nor
sleepe
,
that
before
they
haue
ended
one
proiect
,
they
are
resolued
vppon
another
.
The
Deuill
alwayes
furnisheth
them
with
newe
matter
,
and
so
as
they
will
oftentimes
boast
and
threaten
before
hand
,
what
they
purpose
to
doo
afterward
,
that
they
will
not
so
giue
ouer
,
but
what
successe
soeuer
they
haue
in
one
matter
,
yet
will
they
vppon
him
againe
and
againe
,
trouble
him
for
this
,
and
bring
him
into
question
for
that
,
and
so
as
he
shall
neuer
liue
in
peace
or
rest
.
Thus
you
see
how
the
case
standeth
with
such
whom
God
hath
couered
with
the
spirit
of
slumber
,
they
are
not
so
dul
,
sleepy
,
and
sencelesse
in
matters
of
godlines
and
saluation
,
but
they
are
as
watchfull
,
as
nimble
and
diligent
in
things
vngodly
and
prophane
:
they
are
not
so
slowe
and
backeward
to
do
good
,
but
as
ready
and
forward
to
do
hurt
;
yea
surely
,
if
we
shal
enlarge
this
somewhat
further
,
great
,
&
most
lamentable
(
God
knoweth
)
is
the
security
and
carelesnesse
that
is
among
euen
all
sorts
of
men
.
For
,
if
we
cry
generally
to
all
such
as
professe
the
gospel
,
and
tell
them
,
how
the
Lord
most
miraculously
and
mercifully
(
in
these
latter
dayes
)
hath
restored
vnto
vs
the
light
&
preaching
of
his
holy
worde
,
not
to
the
end
that
we
should
continue
in
sin
to
the
defacing
of
his
glory
,
but
that
we
should
take
the
opportunity
whiles
it
is
offered
to
be
builded
vp
in
knowledge
,
fayth
,
repentance
,
and
all
other
like
graces
of
Gods
spirite
,
vntill
wee
become
perfect
members
of
Iesus
Christ
,
and
enioy
eternal
life
.
That
our
Lord
Iesus
Christ
hath
payde
the
price
of
our
redemption
,
and
deliuered
vs
from
the
thraldom
and
captiuity
of
sinne
,
Sathan
,
death
,
&
condemnation
,
to
the
end
we
should
be
vnto
the
same
our
Redeemer
,
a
people
not
onely
peculiar
,
but
also
vnspotted
,
denying
vngodlinesse
and
worldly
lustes
,
and
liuing
soberly
,
righteously
,
and
godlye
in
this
present
world
.
Although
we
put
men
in
mind
,
how
by
their
Baptisme
they
haue
couenanted
to
forsake
the
Deuill
and
al●
his
workes
,
that
they
are
baptized
into
Christs
death
(
as
the
Apostle
speaketh
,
Rom.
6.
)
and
that
as
they
are
partakers
o●
the
death
of
Christ
,
so
shoulde
they
also
bee
partakers
of
his
resurrection
,
to
the
end
,
that
as
Christ
rose
from
death
,
so
we
shoulde
rise
from
the
death
of
sinne
,
to
the
life
of
righteousnesse
.
That
we
are
by
our
profession
the
Children
of
light
,
&
therfore
shold
walk
as
the
children
of
light
,
hauing
no
fellowship
with
the
vnfruitful
works
of
darkenes
,
but
reproue
&
oppose
our selues
against
them
;
that
we
are
Cittizens
with
the
Saints
,
and
of
the
houshold
of
God
,
and
therefore
shoulde
settle
our
affections
in
heauen
,
and
vpon
heauenly
things
,
with
a
manifest
detestation
of
whatsoeuer
in
this
worlde
,
rebelleth
against
the
aduauncement
of
Gods
glory
in
our
mortall
bodies
.
That
we
are
none
of
our
own
,
but
bought
for
a
price
,
and
that
therfore
we
should
glorify
God
in
our
bodies
,
and
in
our
Spirits
,
for
they
are
Gods
,
suffer
his
will
,
his
worde
,
and
his
spirit
,
to
guide
and
gouerne
vs
in
all
things
.
Although
we
teach
(
I
say
)
and
deliuer
these
things
neuer
so
plainly
,
and
vrge
them
to
mens
consciences
neuer
so
familiarly
,
yet
so
entangled
and
ouerwhelmed
are
the
most
part
,
and
so
fast
asleep
as
it
were
,
in
worldly
profits
,
pleasures
&
delights
,
as
that
they
nothing
regard
such
wholsom
instructions
and
exhortations
,
to
be
any
thing
at
all
bettred
or
amended
by
thē
.
Nay
,
thogh
we
take
a
contrary
course
,
&
sound
aloud
in
their
ears
,
the
terrible
threatnings
of
gods
vengeance
,
&
shew
vnto
men
,
that
their
vnthankfulnesse
in
receyuing
so
great
grace
&
mercy
of
God
in
vain
,
is
most
intollerable
,
and
that
continuing
(
as
they
do
)
in
such
blindnesse
,
ignorance
,
&
prophanes
,
contrary
to
such
heauenly
doctrines
and
admonitions
as
they
daily
heare
,
they
greeuously
prouoke
the
Lord
to
anger
,
although
such
words
might
shake
stony
rocks
,
&
cause
them
to
tremble
,
yet
cannot
they
moue
a
great
part
of
those
that
hear
them
;
they
sound
in
their
eares
,
as
if
they
were
pronounced
with
a
stamering
tong
,
&
in
a
strange
language
(
as
the
prophet
speaks
,
Esay
.
28
,
11
)
&
becomes
vnto
them
as
the
words
of
a
book
that
is
sealed
vp
:
they
shew
no
sign
of
any
good
counsel
that
hath
bin
giuen
vnto
them
.
But
to
come
now
to
another
Vse
,
&
so
briefely
conclude
.
We
see
clearly
further
by
that
which
hath
bin
spoken
,
that
it
is
a
wonderful
vnseemly
thing
,
and
a
very
horrible
and
intollerable
vnthankfulnesse
,
for
those
vnto
whom
the
Lord
hath
vouchsafed
the
cleare
light
of
the
glorious
gospel
of
Iesus
Christ
,
&
who
haue
taken
on
them
the
profession
of
the
same
,
to
wallow
securely
and
licentiously
in
the
wayes
of
vngodlines
,
&
to
follow
the
lusts
and
affections
of
their
owne
hearts
.
They
that
liue
in
the
time
of
ignorance
&
blindnes
,
without
faithful
teaching
and
instruction
,
according
to
the
Gospell
(
being
the
ordinary
meanes
to
bring
them
to
the
true
knowledge
of
God
in
Christ
Iesus
)
it
is
no
maruel
though
the
affections
of
their
hearts
,
and
the
actions
of
their
liues
be
very
dissolute
and
prophane
,
and
although
(
notwithstanding
the
time
and
places
of
Ignorance
and
blindnes
wherin
they
liue
)
they
are
vtterly
yet
without
excuse
before
God
;
yet
assuredly
is
their
estate
to
be
pittyed
and
lamented
.
But
as
for
those
,
vnto
whom
the
Lorde
in
his
tender
mercy
,
hath
vouchsafed
his
holy
word
to
shine
vnto
them
as
acleare
light
in
a
darke
place
,
and
yet
as
though
they
perceiued
nothing
,
lye
fast
asleepe
(
as
it
were
)
in
the
deepe
slumber
of
sinne
and
security
,
bringing
foorth
the
vnsauory
fruits
of
vnrighteousnesse
and
Infidelity
,
without
remorse
of
Conscience
,
and
taking
no
pleasure
nor
delight
in
the
waies
of
the
Lord
,
to
glorifye
his
Maiesty
,
and
to
seale
the
assurance
of
their
own
saluation
accordingly
:
how
much
more
fearfull
their
sinne
is
,
how
much
more
wicked
is
their
vnthankefulnesse
;
and
howe
much
more
worthily
such
deserue
a
fearfull
Iudgement
from
the
Lorde
,
to
their
vtter
confusion
,
and
that
without
any
pitying
or
lamenting
their
estate
at
al
,
euery
mans
Conscience
must
needes
assure
him
.
For
this
cause
most
notably
doot●
the
Apostle
Paule
(
writing
Rom.
13
,
11
to
those
,
who
had
receyued
the
preaching
of
the
Gospel
)
apply
himself
to
bring
the
consideration
of
the
present
time
vnto
their
remembrance
.
And
that
considering
the
season
(
saith
he
)
that
it
is
now
tim●
that
we
should
arise
from
sleepe
;
for
nowe
is
our
saluation
neerer
,
then
when
wee
beleeued
.
Plainely
heerein
giuing
to
vnderstand
,
that
it
agreeth
not
with
the
time
and
profession
of
the
Gospell
,
for
any
man
carelesly
and
licentiously
to
follow
the
delights
and
pleasures
of
sinne
;
but
that
the
whol
course
of
a
Christian
life
,
and
the
especiall
care
of
euery
one
that
feareth
God
,
ought
to
consist
in
a
continuall
watchfulnesse
,
against
the
manifold
baites
,
enticements
,
and
alurements
of
the
fame
.
To
this
effect
,
no
lesse
notably
exhorteth
he
againe
,
1
Thes
.
5
,
6
,
7
,
8.
Let
vs
not
sleepe
(
saith
he
)
as
others
doo
,
but
let
vs
watch
and
be
sober
,
for
they
that
sleepe
sleepe
in
the
night
,
and
they
that
be
drunken
,
are
drunken
in
the
night
,
but
let
vs
which
are
of
the
day
,
be
sober
,
&c.
By
sleepe
in
that
place
vnderstanding
also
,
not
naturall
sleepe
(
for
a
moderate
vse
thereof
is
lawfull
)
but
a
carelesse
neglect
of
Gods
will
,
and
a
secure
nuzling
of
our
sel●es
in
our
owne
sinnes
.
And
plainely
thereby
teaching
,
that
it
is
as
an
vnseemly
thing
for
a
man
to
spend
the
day
time
in
sleeping
&
sluggishnesse
,
the
night
being
the
apointed
season
for
the
same
;
euen
so
,
a
verie
wicked
and
intolerable
vnthankfulnesse
,
for
Christians
(
vnto
whom
the
Sunne
of
righteousnesse
shineth
most
brightly
)
to
follow
the
effecting
of
their
owne
corrupt
wils
,
and
carelesly
to
passe
ouer
the
consideration
of
Gods
will
.
And
surely
many
and
most
waighty
are
the
reasons
that
should
moue
all
christians
to
rowze
themselues
vp
from
this
sleepe
of
sin
and
security
,
and
to
passe
their
time
in
continual
watchfulnesse
.
The
Deuil
(
as
the
Apostle
Peter
speaketh
,
1
Ep.
5
,
8
)
walketh
about
,
as
a
roaring
Lyon
seeking
whom
he
may
deuour
.
Many
are
the
baits
&
alurements
of
the
Worlde
,
which
appearing
in
our
eyes
,
doo
meruailously
tempt
and
entice
vs
from
God
,
to
an
vnlawfull
longing
&
lusting
after
them
.
Many
also
,
and
innumerable
,
yea
and
surely
very
forcible
too
are
the
enticements
and
temptations
of
our
owne
flesh
,
very
deceitfully
drawing
our
cogitations
and
faculties
,
our
hearts
and
affections
from
the
sincerity
of
gods
wil
,
to
the
meditation
,
consent
,
and
practise
of
much
vngodlinesse
.
Now
,
if
wee
lye
as
men
asleepe
,
and
keepe
not
watch
and
warde
against
these
enemies
of
our
saluation
,
praying
continually
vnto
the
Lord
,
for
that
spirituall
armour
of
God
,
(
whereof
speaketh
the
Apostle
,
Ephes
.
6
,
16
,
17.
)
that
is
to
say
,
for
the
shield
of
faith
for
the
Helmet
of
saluation
,
and
for
the
sword
of
the
spirit
,
whereby
we
may
be
able
,
not
onely
to
resist
,
but
preuaile
euen
to
the
vtter
quenching
of
al
the
fiery
dartes
of
the
wicked
.
Surely
,
we
are
worthy
to
be
giuen
ouer
to
the
miserable
bondage
and
slauery
of
them
;
euen
till
we
haue
the
reward
of
sin
,
which
is
euerlasting
condemnation
.
But
the
lord
knoweth
how
many
soeuer
the
enimies
of
our
saluation
be
,
how
diligently
soeuer
they
ly
in
wait
to
betray
&
entrap
vs
,
how
fearfull
an
ingratitude
soeuer
it
be
,
to
yeilde
to
their
enticements
&
temptations
,
&
so
consequently
,
how
fearful
an
effect
soeuer
wil
follow
thereupon
,
to
the
confusion
of
both
soule
and
bodye
;
yet
lamentable
is
it
to
consider
what
little
regard
is
taken
of
the
greatest
part
,
for
the
resisting
&
withstanding
of
them
,
nay
rather
,
what
great
pleasure
and
delight
many
men
take
,
willingly
to
bee
caught
and
helde
captiue
in
their
snares
.
For
the
preuenting
&
resisting
of
an
outward
and
bodily
enemy
,
that
seeketh
the
hurt
of
our
good
name
,
person
,
or
goods
we
will
be
very
watchful
and
prouident
,
and
need
not
much
be
put
in
mind
of
warinesse
&
circumspection
,
but
as
for
the
withstanding
of
the
deadly
enemies
of
our
soules
,
although
we
be
continually
warned
and
put
in
minde
of
them
,
and
of
their
subtleties
and
deceits
in
the
ordinary
Ministry
and
preaching
of
the
Gospel
,
whereby
we
are
also
most
plainly
taught
how
to
escape
and
auoyd
their
snares
,
&
to
preserue
our selues
in
peace
and
safety
;
yet
all
is
in
vaine
,
and
to
no
purpose
,
as
good
speake
to
the
stone
walles
,
as
to
the
most
part
of
men
and
weomen
;
like
the
deafe
Adder
they
stop
their
eares
against
the
voyce
of
the
charmer
,
though
he
be
neuer
so
expert
and
skilfull
in
charming
.
Neither
is
this
common
allegation
and
excuse
to
any
purpose
,
but
onely
to
tempt
and
prouoke
the
Lorde
,
when
men
will
say
(
as
it
is
vsuall
to
hear
many
men
say
,
when
they
are
either
found
falt
withal
for
their
ignorance
or
prophanenesse
,
or
exhorted
to
be
more
zealous
&
forward
in
the
duties
of
religion
&
godlinesse
)
I
am
not
learned
,
God
doth
not
giue
a
like
gift
to
euery
one
,
&c.
Some
such
there
are
,
who
perswade
themselues
,
that
by
such
answers
as
these
,
they
haue
maruailous
well
excused
themselues
,
&
that
nothing
can
further
bee
added
to
their
reptoofe
.
Indeed
it
is
true
,
that
God
hath
not
giuen
to
euery
one
a
like
portion
and
an
equall
measure
of
his
gifts
and
graces
,
but
to
some
ten
Talents
,
to
some
fiue
,
and
to
some
but
one
,
according
to
the
parable
,
Math
.
25
,
15.
But
now
,
if
so
bee
that
they
who
haue
receiued
greatest
graces
and
gifts
from
God
,
are
bound
of
necessity
,
and
vnder
paine
of
condemnation
to
encrease
their
measure
,
and
to
multiply
their
giftes
,
what
then
shall
become
of
them
,
which
remaine
in
such
security
&
carelesnesse
,
that
they
wil
take
no
paines
by
such
wholsom
and
ordinary
meanes
,
as
the
Lord
hath
appointed
,
to
grow
in
grace
,
and
to
encrease
the
small
measure
which
they
haue
of
sounde
knowledge
,
faith
,
Repentance
,
zeale
of
Gods
glorie
,
and
the
rest
?
If
the
righteous
(
saith
Peter
,
1
Epist.
4
,
38.
)
shal
scarcely
be
saued
,
where
shall
the
vngodly
,
and
the
sinner
appeare
?
If
those
that
haue
receiued
greatest
gifts
&
graces
of
sanctification
,
haue
neede
,
nay
must
of
necessity
labour
and
endeuor
to
encrease
in
euery
of
them
:
Much
more
then
vndoubtedly
doth
it
stand
such
vpon
to
labour
and
endeuour
,
who
haue
either
little
or
none
at
al.
When
any
occasion
or
opportunity
is
offred
vnto
vs
for
the
ataining
of
any
worldly
commodity
.
Wonderfull
it
is
to
consider
,
how
ready
and
diligent
men
will
be
about
the
same
,
thinking
no
paines
to
great
,
but
earely
&
late
,
in
colde
and
heate
,
they
will
be
sure
to
prouide
for
the
enioying
of
it
,
but
as
for
the
Heauenly
Riches
of
the
kingdom
of
glorye
,
in
comparison
whereof
,
all
earthly
thinges
are
meerely
vaine
;
yea
,
and
vanitie
it selfe
,
although
they
be
offered
vnto
vs
to
day
,
and
wee
knowe
not
whether
we
shall
haue
eyes
to
see
them
,
and
eares
to
heare
them
to
morrow
;
nay
although
our
owne
Consciences
cannot
choose
but
tell
vs
,
that
vnlesse
we
be
furnished
in
some
good
measure
with
these
thinges
,
it
is
vtterly
vnpossible
for
vs
to
be
saued
;
yet
the
least
pains
,
the
least
cost
that
is
bestowed
heereabout
,
is
thought
to
be
too
too
much
:
nay
though
they
be
freely
offered
,
we
regard
them
not
,
wee
cannot
finde
in
our
hearts
to
spare
one
day
in
seauen
to
this
purpose
;
but
a
great
part
euen
of
that
,
must
,
and
is
ordinarily
abused
,
prophaned
,
and
defiled
,
by
the
Cogitations
,
and
by
the
wordes
and
actions
of
our
corrupte
and
vn-reformed
hearts
;
which
surely
,
would
not
be
done
in
such
sort
,
and
so
commonly
as
it
is
,
vnlesse
God
had
couered
men
with
the
spirite
of
slumber
.
Let
vs
therefore
in
the
feare
of
God
,
take
due
consideration
of
these
thinges
;
and
seeing
it
is
most
cleare
and
manifest
,
by
that
which
hath
beene
spoken
;
as
also
,
by
dailye
experience
,
that
vnlesse
the
Spirite
of
God
dwell
in
our
hearts
,
by
the
gracious
regeneration
and
Sanctification
thereof
,
we
shall
not
onely
be
secure
and
careles
,
and
remaine
wonderfull
sencelesse
in
the
mysteries
of
the
Lorde
,
according
to
his
word
,
voyd
of
sound
knowledge
,
of
true
faith
,
of
true
repentance
;
yea
,
and
vtterly
without
all
true
peace
of
conscience
,
all
true
ioy
in
the
Holy-Ghost
,
of
al
true
assurance
of
Gods
loue
,
and
of
eternall
life
,
but
grow
and
go
forward
from
euill
to
worse
;
in
Ignoraunce
,
Infidelity
,
and
hardnesse
of
heart
,
in
pride
and
all
maner
of
prophanenesse
,
euen
vntill
we
run
into
a
reprobate
sence
.
That
therefore
,
as
we
tender
the
glory
of
God
,
&
our
own
saluation
,
we
be
duly
mindfull
to
pray
&
beseech
the
Lord
for
the
continuall
residence
of
his
blessed
spirite
,
not
onely
to
expell
and
vanquish
our
natural
dulnesse
and
vntowardnesse
,
all
high
and
arrogant
conceits
of
our
owne
Wisedome
,
knowledge
,
and
vprightnesse
;
but
also
to
sanctifye
vs
to
a
cheerefull
and
effectuall
accomplishment
of
euery
dutie
,
which
God
requireth
at
our
hands
.
Alwayes
to
this
end
,
and
for
the
obtaining
of
this
grace
,
zealously
&
religiously
vsing
such
ordinary
meanes
as
the
Lorde
hath
appointed
,
as
Prayer
,
the
hearing
of
the
word
of
God
preached
,
reading
of
the
holye
Scriptures
,
and
such
wholesome
Doctrines
and
exhortations
as
are
deriued
from
the
same
,
as
also
often
Conferences
with
such
as
are
able
to
instruct
and
confirme
vs
in
the
trueth
;
yea
,
vntill
the
word
of
God
dwell
in
vs
plenteously
in
all
wisedom
,
and
spirituall
vnderstanding
,
and
wee
become
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
and
length
,
and
depth
,
and
height
;
and
know
the
loue
of
Christ
,
which
passeth
al
Knowledge
,
and
so
bee
filled
with
all
fulnesse
which
commeth
from
God
.
The
which
graces
,
the
Lord
vouchsafe
vs
all
,
for
Iesus
Christs
sake
,
Amen
.
The
tenth
Sermon
.
Rom.
11
,
8.
Eyes
that
they
should
not
see
.
WHen
he
saith
in
the
second
place
,
that
God
hath
also
giuen
them
eyes
that
they
should
not
see
.
The
sence
of
these
words
beeing
considered
in
that
which
goeth
before
.
We
learne
for
the
Doctrine
,
that
blindnesse
of
minde
,
is
a
sinne
wherewith
God
punnisheth
wicked
and
vngodly
Reprobates
,
and
which
maketh
them
guilty
of
eternal
death
.
Bodily
blindnesse
is
a
greeuous
misery
and
affliction
,
but
not
properly
sinne
,
nor
alwaies
inflicted
for
sin
,
as
our
Lord
Iesus
Christ
hath
plainly
expressed
,
Iohn
9
,
2
,
3.
in
the
answere
which
hee
made
vnto
his
Disciples
,
as
concerning
him
that
was
borne
blind
.
It
being
there
recorded
,
that
when
the
Disciples
asked
him
,
saying
;
Maister
,
who
sinned
;
this
man
or
his
parents
that
he
was
borne
blind
?
Iesus
answered
,
neither
hath
this
man
sinned
,
nor
his
Parents
but
that
the
workes
of
God
should
bee
shewe●
on
him
.
The
Reason
wherefore
God
thus
punnisheth
sinne
with
sinne
,
that
is
,
inflicteth
blindnesse
of
mind
(
which
is
in
it
se●
a
sinne
)
as
a
punishment
of
sinne
,
is
this
because
there
is
none
in
this
sort
blinde
but
they
haue
wilfully
pluckt
out
they
owne
eyes
(
as
it
were
)
before
,
in
resisting
or
refusing
the
light
of
the
trueth
,
freely
and
daily
offred
vnto
them
,
Thorough
the
ignoraunce
that
is
in
them
(
as
the
Apostle
speaketh
of
such
,
Eph.
4
,
18
)
and
because
of
the
hardnes
of
their
heart
.
Thus
blinde
and
hard-harted
were
the
Iewes
(
for
the
most
part
)
and
this
is
the
reason
of
the
same
.
Clearly
did
the
Sunne
of
righteousnesse
shine
vnto
them
,
but
they
coulde
not
away
with
the
brightnesse
of
it
;
They
loued
darkenes
rather
then
light
(
as
Christ
speaks
of
them
,
Iohn
3
,
19
)
because
their
deeds
were
euil
.
With
their
bodily
eyes
,
they
sawe
clearly
enough
,
and
were
otherwise
(
vndoubtedly
many
of
them
)
men
of
great
knowledge
,
wisedom
,
&
experience
,
but
being
puffed
vp
with
too
proud
conceits
thereof
,
and
preferring
it
aboue
the
simplicity
of
christs
gospel
,
when
they
professed
themselues
to
be
wlse
,
they
became
fooles
(
as
the
apostle
speakes
,
Rom.
1
,
22.
)
and
insted
of
seeing
all
thinges
(
as
they
perswaded
themselues
)
they
becam
as
blind
as
Bats
,
and
clearely
discerned
nothing
at
all
.
Verie
greatly
,
Deutronomy
4.
doth
Moses
magnify
the
people
of
Israel
,
to
be
a
wise
people
,
and
of
vnderstanding
,
&
a
great
nation
,
because
the
Lord
their
God
was
neare
vnto
them
,
in
all
they
called
vnto
him
for
,
and
gaue
them
Ordinances
and
Lawes
most
righteous
,
to
which
effect
also
speaketh
the
Apostle
,
Ro
.
9
,
4
,
5.
saying
,
that
vnto
them
pertaineth
the
adoption
and
the
glory
,
and
the
Couenants
,
and
the
giuing
of
the
Law
,
and
the
seruice
of
God
,
as
the
promises
that
of
them
also
are
the
fathers
yea
Christ
himselfe
concerning
the
flesh
,
wh●
is
God
ouer
al
blessed
for
euer
,
Amen
.
Bu●
yet
notwithstanding
al
these
most
excellent
priuiledges
and
prerogatiues
,
we
may
see
,
Esay
42
,
18.
howe
they
are
e●pressely
termed
both
deafe
and
blind
.
An●
why
?
Because
they
quenched
the
ligh●
which
God
had
kindled
for
them
,
&
d●spised
the
doctrin
,
which
contained
the
whole
wisedom
.
Heereby
,
they
becam●
not
onely
blinde
,
but
doubly
blinded
;
i●
somuch
(
as
the
Prophet
there
giueth
t●
vnderstand
)
the
ignoraunce
of
the
He●
then
and
Infidels
,
became
as
nothing
〈◇〉
comparison
of
theirs
,
who
had
thus
r●iected
the
grace
of
God
,
when
it
was
put
into
their
hands
.
With
that
Text
,
I
alledged
out
of
Deut.
4.
the
Iewes
do
arme
themselues
euen
vnto
this
day
,
&
thereupon
take
great
occasion
to
boast
of
themselues
.
It
is
sayd
of
vs
(
say
they
)
that
wee
bee
men
of
vnderstanding
,
a
people
of
great
wisedome
,
of
passing
Nobility
&
worthines
,
this
is
true
.
Thus
indeed
was
it
sayde
of
them
in
times
past
,
and
thus
great
should
their
honour
haue
continued
vntill
nowe
,
if
they
had
helde
fast
the
treasure
which
God
gaue
them
,
and
had
kept
it
well
.
But
seeing
they
bee
fleeted
away
from
the
Lord
,
and
haue
a
vail
cast
ouer
their
hearts
,
as
the
Apostle
speaketh
,
2
Cor
.
3
,
15.
seeing
from
time
to
time
they
disobeyed
the
Prophets
,
reiected
Christ
Iesus
,
and
becam
hardned
against
the
Doctrine
of
saluation
;
they
are
worthily
now
becom
as
blind
and
ignorant
,
if
not
more
blinde
and
ignorant
then
the
very
Heathen
.
For
needs
must
they
(
who
haue
heard
the
voice
of
God
,
and
refused
to
obey
)
be
stricken
with
the
spirit
of
dizinesse
,
and
be
carryed
away
of
the
Deuill
,
they
not
offending
of
simple
ignorence
,
as
the
heathen
do
,
but
of
a
wilfull
rage
,
which
is
most
desperat
and
intollerable
.
For
this
cause
doth
the
Prophet
,
Esay
42.
thus
vpbraid
them
,
saying
,
Heare
ye
deafe
,
and
yee
blind
regard
that
ye
may
see
.
And
why
speaketh
he
to
the
deaf
&
blind
to
hear
and
see
?
he
addeth
the
reason
,
because
they
had
seen
and
herd
inough
,
but
regarded
it
not
.
We
may
see
also
in
that
place
,
how
the
Lord
complaineth
of
the
labor
which
he
lost
,
in
teaching
his
people
,
how
he
had
done
works
enow
among
them
,
but
they
had
neither
eies
to
see
,
nor
eares
to
heare
,
but
in
blindnes
passed
al
the
heathen
and
vnbeleeuers
,
they
wilfully
shutting
their
eies
,
and
hardening
their
harts
,
that
they
might
not
perceiue
nor
vnderstand
.
This
may
further
be
amplified
by
other
examples
.
If
wee
consider
what
maner
of
men
Iobs
frends
were
,
which
talked
with
him
in
the
time
of
his
affliction
,
it
appeareth
plainly
by
the
story
that
they
were
excellent
men
,
and
of
experience
,
no
fooles
,
but
of
great
wit
,
&
yet
for
al
that
doth
he
say
of
them
,
ch
.
17
that
God
had
hid
their
heart
from
vnderstanding
.
The
Philosophers
among
the
men
of
Athens
,
were
famous
for
their
wisedome
and
knoledge
throughout
the
world
,
and
surely
very
wise
they
wer
indeed
,
for
the
discerning
and
vnderstanding
of
naturall
things
,
yea
and
so
as
few
in
any
age
since
haue
attained
vnto
the
like
,
and
yet
as
the
Apostle
Paul
found
by
experience
,
Acts.
17.
and
as
he
speaketh
expresly
of
them
,
Ro
.
1.
because
they
disdained
to
containe
themselues
within
the
bounds
of
that
wisedome
and
knowledge
which
God
by
his
creatures
had
reuealed
to
them
,
but
wold
needes
bee
climbing
higher
:
when
they
thought
themselues
wise
,
they
became
fools
.
Salomon
(
as
we
read
,
1
Kin
.
4
,
29
,
30
)
had
wisedome
&
vnderstanding
exceeding
much
,
&
a
large
hart
,
euen
as
the
sand
that
is
on
the
sea
shore
,
his
wisedom
excelled
the
wisdom
of
al
the
children
of
the
East
,
and
all
the
wisedome
of
Egipt
,
for
he
was
wiser
then
any
man
,
but
yet
wanting
the
continuall
direction
of
Gods
word
,
hee
was
at
length
,
(
notwithstanding
his
aboundant
wisedome
)
carried
headlong
into
extreame
folly
,
yea
to
the
very
sinne
of
Idolatrie
,
which
is
of
al
others
most
lothsome
and
odious
in
the
sight
of
god
.
Paul
was
a
wise
man
before
the
time
of
his
calling
,
yea
,
not
only
wise
,
according
to
the
wisedom
of
this
world
;
but
after
a
sort
verie
zealous
and
religious
,
as
Phil
.
3
,
4
,
5
,
6
,
7
,
8.
If
any
man
thinke
that
hee
hath
whereof
hee
might
trust
in
the
flesh
:
much
more
I
,
Circumcised
the
eight
day
,
of
the
Kinred
of
Israel
,
of
the
Tribe
of
Beniamin
,
an
Ebrew
of
the
Ebrewes
,
by
the
law
a
Pharisee
.
Concerning
zeale
,
I
persecuted
the
Church
of
Christ
,
touching
the
righteousnesse
which
is
in
the
lawe
,
I
was
vnrebukeable
.
But
after
he
was
once
conuerted
to
the
Faith
of
the
Gospell
,
then
marke
what
hee
presently
addeth
.
But
the
things
which
wer
vantage
vnto
me
,
the
same
I
counted
losse
for
Christs
sake
;
yea
,
doubtlesse
I
thinke
al
things
but
losse
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lorde
,
for
whom
I
haue
counted
all
thinges
losse
,
and
doo
iudge
them
to
bee
dung
,
that
I
might
win
Christ
,
&c.
Many
men
most
worthily
famous
for
wisedome
and
vnderstanding
there
are
at
this
day
;
yea
and
so
,
as
fewe
ages
in
former
time
haue
had
experience
of
the
like
,
but
yet
the
wisest
of
them
al
,
without
the
direction
of
gods
word
,
is
but
a
very
foole
,
and
may
learne
by
the
worde
of
God
to
bee
much
more
wise
.
Al
the
wisedome
of
the
worlde
,
in
comparison
of
the
Wisedome
of
Gods
word
,
being
vtterly
vaine
,
and
not
worthy
of
any
account
at
all
.
And
therefore
notably
,
1
Cor
.
1
,
19
,
20
,
22
,
23
,
24.
It
is
written
(
saieth
S.
Paule
)
I
will
destroy
the
wisedome
of
the
wise
,
and
will
cast
away
the
vnderstanding
of
the
prudent
.
Where
is
the
wise
?
Where
is
the
Scribe
?
Where
is
the
disputer
of
this
world
?
Hath
not
God
made
the
wisedome
of
this
worlde
foolishnesse
?
And
a
little
after
,
the
Iewes
require
a
signe
,
&
the
Grecians
seeke
after
wisedome
.
But
we
preach
Christ
crucified
vnto
the
Iewes
euen
a
stumbling
blocke
,
and
vnto
the
Grecians
foolishnesse
:
But
vnto
them
which
are
called
both
of
the
Iewes
and
Grecians
:
we
preach
Christ
the
power
of
God
,
and
the
wisedome
of
God
.
The
Apostle
in
these
words
manifestly
concluding
,
that
all
the
Wisedome
of
this
world
,
is
but
meere
vanity
and
foolishnesse
,
if
it
be
not
beautifyed
and
adorned
with
the
wisedome
of
Gods
spirit
;
&
if
it
haue
not
the
word
of
God
,
a
continual
directer
of
the
same
.
Many
more
Testimonies
and
examples
might
be
remembered
,
for
the
further
enlarging
of
this
point
,
but
by
these
you
may
see
,
what
blindnesse
of
minde
is
;
yea
a
much
more
wretched
and
miserable
blindnesse
,
then
outward
and
bodily
blindnesse
,
&
comming
(
as
it
doth
)
through
the
neglect
or
contempt
of
the
light
of
Gods
truth
,
it
is
a
greeuous
sinne
wherewith
God
dooth
punnish
the
wicked
,
and
which
maketh
them
guilty
of
eternall
death
.
And
now
let
vs
proceed
to
make
some
vse
of
that
which
hath
been
spoken
.
First
,
seeing
the
Iewes
are
thus
blamed
by
the
Prophet
Esay
,
as
we
haue
heard
out
of
chapter
42.
notwithstanding
Moses
before
,
Deut.
4.
had
recorded
them
to
bee
a
wise
people
,
and
of
great
vnderstanding
,
and
especially
seeing
the
Scribes
&
Pharisies
,
beeing
the
cheefest
and
learnedst
among
all
the
rest
,
were
of
such
blind
minds
,
as
Christ
also
,
Ioh
.
9
,
41.
discouereth
them
to
be
,
let
vs
come
to
our selues
,
&
consider
,
that
if
this
hapned
to
the
naturall
braunches
(
as
the
Apostle
calleth
them
in
this
Chapter
:
)
what
then
may
becom
of
the
wild
braunches
that
are
but
grafted
in
?
It
is
certain
that
the
Iewes
went
before
vs
in
preheminence
,
and
had
the
Birthright
in
Gods
church
,
beeing
the
first
beleeuers
.
And
which
more
is
,
at
such
time
as
wee
were
strangers
vnto
God
,
they
were
of
his
house
and
family
.
And
yet
notwithstanding
,
they
are
more
woorthily
condemned
of
greater
blindnes
then
the
heathen
,
that
had
neuer
any
tast
of
the
truth
,
nor
any
spark
of
sound
knowledg
:
and
if
they
be
thus
condemnd
,
what
shal
be
said
of
vs
,
vnto
whom
al
things
are
now
much
more
excellent
?
For
in
the
gospel
which
is
now
preached
,
the
face
of
god
shineth
in
such
wise
,
through
Iesus
christ
(
who
is
the
liuely
image
of
God
his
father
)
that
we
may
discern
him
aswell
,
as
if
he
were
dwelling
amongst
vs.
And
nowe
,
if
wee
haue
not
our
eies
open
to
receiue
his
doctrin
,
&
be
not
diligent
to
profit
therein
,
must
not
the
vengeance
the
prophet
speaketh
of
,
worthily
light
vpon
our
heades
,
that
we
shall
bee
made
more
blinde
and
brutish
then
the
very
Heathen
?
Because
hearing
we
would
not
heare
,
and
seeing
,
we
wold
not
see
?
And
surely
,
how
rightly
this
iudgement
is
already
executed
,
it
is
most
lamentable
to
consider
.
Look
vpon
the
Iewes
and
Turkes
,
and
they
bear
some
reuerence
to
their
Religion
,
and
so
do
the
Papists
too
;
and
yet
are
al
of
them
through
their
owne
fault
,
cut
off
from
the
Church
of
God
,
though
surely
(
if
we
seriously
consider
,
how
much
more
clearly
the
light
shineth
amongst
vs
,
then
among
them
)
neither
of
them
so
much
too
blame
as
we
.
For
doo
not
manie
among
vs
,
knowe
and
professe
one
thing
,
and
practise
the
cleane
contrary
?
and
are
growne
to
such
a
sencelesnesse
of
mind
,
that
they
haue
no
remorse
of
Conscience
,
for
any
thing
at
all
?
But
I
will
let
this
passe
,
and
come
to
a
second
Vse
,
we
being
also
taught
from
hence
,
that
as
Elihu
speaketh
.
Iob
32
,
9.
Great
men
are
not
alwayes
wise
,
neither
doo
the
aged
alway
vnderstand
iudgement
.
The
Scribes
and
Pharisies
among
the
Iewes
,
were
not
onely
men
of
great
countenance
and
authority
,
but
men
also
of
great
learning
and
knowledge
,
and
yet
we
see
by
conference
of
this
text
,
with
Ioh
.
9.
and
other
places
,
what
blinde
guides
they
were
,
and
how
maruailous
ignoraunt
and
sencelesse
in
the
Mysteries
of
saluation
.
So
that
wee
must
not
take
it
for
a
generall
rule
,
that
euery
one
that
is
in
high
place
of
authority
,
must
needes
also
be
a
man
of
deepe
wisedome
and
knowledge
.
And
that
euery
one
that
is
a
great
Schollar
,
&
hath
taken
degrees
in
the
Vniuersity
,
and
is
become
a
Doctor
,
or
a
great
Prelate
in
the
world
,
that
euery
such
one
(
I
say
)
is
without
all
question
,
a
sound
and
a
good
Deuine
,
and
so
as
euerie
thing
is
absolutely
to
be
beleeued
and
resolued
vpon
,
which
they
shall
teach
,
enioyne
,
or
commaund
.
For
God
can
blindfold
such
as
well
as
others
;
and
in
all
wisedome
,
knowledge
,
and
vnderstanding
,
and
in
all
the
sanctifying
giftes
and
graces
of
Gods
Spirite
,
make
very
simple
,
base
,
and
vnlearned
men
,
very
highly
to
excel
and
go
beyond
them
,
according
to
that
of
our
Lorde
Iesus
Christ
,
Luke
10
,
21.
That
same
houre
(
sayth
the
Euangelist
)
reioyced
Iesus
in
the
spirit
and
saide
,
I
confesse
vnto
thee
Father
,
Lord
of
heauen
and
earth
,
that
thou
hast
hid
these
things
from
the
wise
and
learned
,
and
hast
reuealed
them
to
Babes
;
euen
so
Father
,
because
it
so
pleased
thee
.
And
1.
Cor
.
1.
Brethren
(
saith
the
Apostle
)
you
see
your
calling
,
how
that
not
many
wisemen
after
the
flesh
not
many
mighty
,
not
many
Noble
are
called
:
But
God
hath
chosen
the
foolish
thinges
of
the
world
,
to
confound
the
wise
,
&
God
hath
chosen
the
weake
things
of
the
world
,
to
confound
the
mighty
thinges
,
and
vile
thinges
of
the
worlde
,
and
thinges
which
are
despised
hath
god
chosen
to
bring
to
nought
things
that
are
,
that
no
flesh
shuld
reioyce
in
his
presence
.
According
also
as
besides
the
consideration
and
example
of
the
blinde
man
,
of
whom
we
read
,
Iohn
9.
by
the
answers
which
he
made
,
so
confounding
the
Pharisies
,
being
at
that
time
the
great
Rabines
of
the
world
,
as
that
they
knew
not
how
to
reply
,
nor
what
to
contradict
,
but
from
wicked
words
were
faine
to
turne
themselues
to
cruell
deedes
;
this
may
further
appeare
by
sundry
other
authorities
.
The
very
Apostles
of
Christ
,
before
the
time
of
their
calling
,
were
but
silly
and
ignorant
men
for
the
greater
part
;
and
after
their
vocation
,
as
well
in
the
time
of
Christ
,
as
after
his
assention
,
of
very
smal
estimation
and
account
in
the
world
,
insomuch
that
the
Apostle
Paul
complaineth
,
that
they
were
esteemed
but
euen
as
it
were
,
the
off-skouring
of
al
things
:
and
yet
,
what
great
&
notable
things
,
it
pleased
the
Lord
to
effect
&
bring
to
passe
by
their
ministry
,
the
history
of
the
scripture
doth
most
notably
declare
.
The
Lord
in
heauenly
wisedom
thus
mightily
working
by
weak
means
,
that
it
might
apear
,
that
the
gifts
and
graces
of
his
spirit
,
are
not
tied
either
to
the
persons
of
men
,
or
to
any
means
that
can
be
vsed
.
God
ordinarily
(
I
deny
not
)
giueth
his
gifts
and
graces
by
means
,
but
they
are
not
tied
I
say
,
neither
to
mens
persons
,
nor
to
mens
places
nor
to
any
means
.
But
the
lord
God
ofttimes
without
all
respect
of
these
things
,
that
himselfe
may
haue
the
whol
glory
,
confoundeth
the
learned
by
the
vnlearned
,
the
wise
by
the
foolish
,
the
strong
by
the
weak
,
according
as
besides
the
examples
already
alledged
,
what
notable
experiences
there
were
heereof
,
in
the
Martyrs
of
Christ
,
in
the
daies
of
Queen
Mary
,
how
wonderfully
the
gret
Bishops
the
Doctors
,
add
Learned
men
,
were
oftentimes
confounded
and
put
to
the
foil
by
meruailous
seely
men
to
looke
vpon
,
and
who
were
altogether
vnlearned
;
&
not
onely
by
vnlearned
men
,
but
oftentimes
also
euen
hy
simple
and
seely
women
.
It
is
surely
verie
admirable
to
see
and
consider
in
the
Ecclesiasticall
history
written
of
them
.
Furthermore
,
from
hence
ariseth
a
very
profitable
lesson
for
all
such
as
take
pride
in
their
owne
wisedome
,
and
presume
vppon
their
owne
sharpe
wit
,
skill
,
and
pollicy
,
that
in
the
feare
of
God
,
such
learn
heereby
to
humble
themselues
,
knowing
that
God
in
a
moment
can
vtterly
bereaue
them
of
all
sence
;
and
if
in
the
matters
of
this
life
,
(
as
oftentimes
it
commeth
to
passe
.
None
found
more
fooles
,
then
such
as
wil
brag
most
of
their
craft
and
subtlety
,
nor
any
verier
Cowards
,
then
such
as
most
boast
of
their
strength
and
man-hood
:
)
howe
much
more
then
in
matters
of
Religion
,
&
of
the
secrets
of
Gods
kingdom
,
which
are
contrary
to
naturall
reason
,
&
which
cannot
bee
knowne
without
the
speciall
illumination
of
Gods
spirite
?
It
is
vndoubtedly
a
great
offence
to
simple
and
ignoraunt
men
,
and
a
great
stumbling-blocke
in
their
way
,
to
see
so
great
difference
of
iudgement
among
the
learned
,
and
to
heare
them
so
confidently
affirme
contrary
things
.
How
shall
we
doo
(
say
they
)
and
what
shall
wee
resolue
vppon
,
when
those
that
are
of
so
great
knoledge
and
vnderstanding
,
do
agree
no
better
among
themselues
?
Many
great
Learned
men
there
are
among
the
papists
,
and
yet
almost
in
all
fundamentall
points
of
Religion
,
differ
from
the
Protestants
.
Neither
also
doo
the
learned
Protestants
agree
in
one
.
For
what
a
pittifull
breach
,
(
say
they
)
is
there
among
vs
at
this
day
?
And
what
a
lamentable
rent
hath
it
alredy
made
?
Many
congregations
depriued
of
their
painfull
Pastors
,
and
wandering
as
Sheepe
vpon
the
Mountaines
,
without
a
Shepheard
?
Indeed
,
these
disagreements
and
vnhappy
contentious
,
are
very
preiudiciall
and
hurtfull
(
I
confesse
)
to
all
such
as
obserue
them
,
and
cannot
discerne
and
iudge
aright
.
But
to
remooue
this
stumbling
block
aswell
as
I
can
.
First
we
must
know
,
that
it
is
no
newe
thing
to
see
contentions
and
disagreements
in
the
Church
.
It
hath
alwayes
bin
so
from
the
beginning
,
as
in
S.
Paul
and
Barnabas
,
Victor
and
Iraeneus
,
Polycrates
and
Auicetus
,
and
the
Lord
in
his
heauenly
Wisedome
and
prouidence
doth
see
it
fit
,
that
it
should
so
continue
,
that
such
as
are
approued
may
be
knowne
.
But
howsoeuer
the
case
standeth
betwixt
the
papistes
&
vs
,
of
which
I
haue
often
spoken
heertofore
;
yet
surely
,
the
contentious
among
our selues
,
seeing
we
al
agree
in
the
substance
of
religion
,
&
differ
in
no
material
or
fundamentall
point
,
are
not
so
great
,
as
should
either
make
any
seperation
,
or
enforce
any
such
breach
or
rent
amongst
vs
,
if
those
in
Authority
be
pleased
so
to
iudge
and
esteeme
of
the
perticulers
in
controuersie
,
and
(
according
to
the
nature
of
indifferent
things
)
to
leaue
them
to
a
free
and
an
indifferent
vse
.
As
those
differences
ought
not
(
as
I
said
)
to
make
any
breach
,
separation
,
or
rent
;
so
doo
not
I
holde
them
of
sufficient
force
,
to
make
any
man
stagger
in
the
way
of
saluation
,
seeing
we
all
agree
therein
;
and
there
is
(
the
Lord
bee
praised
)
no
difference
at
all
in
that
behalfe
.
And
for
the
shutting
vp
of
this
point
,
let
euerie
one
know
,
that
all
the
wisedome
of
God
,
is
foolishnesse
to
mans
reason
,
&
therefore
not
to
bee
meruelled
at
,
though
men
of
great
learning
,
wisedome
,
&
knowledge
,
as
touching
the
world
,
be
yet
blinde
and
farre
to
seeke
in
heauenly
things
,
vntill
it
shall
please
God
to
enlighten
their
eyes
by
his
blessed
spirit
.
And
that
therefore
,
we
euermore
tak●
heed
that
wee
depend
not
vpon
men
,
but
alwayes
harken
what
the
word
of
God
sayth
,
pray
to
God
to
guide
vs
by
his
spirite
,
and
so
to
gouerne
vs
,
that
we
may
clearely
see
,
in
the
verie
middest
of
the
darkenesse
of
this
worlde
.
The
word
of
God
(
as
S.
Peter
calleth
it
)
is
a
sure
word
,
wherunto
if
we
take
good
heed
,
as
vnto
a
light
that
shineth
in
a
dark
place
,
we
shal
neuer
do
amisse
,
neither
in
matters
of
religion
,
nor
of
this
life
;
but
being
not
guided
nor
directed
thereby
,
not
hauing
that
for
a
Lanthorne
to
our
paths
,
and
for
a
light
to
our
steppes
,
it
is
vnpossible
to
do
any
thing
in
the
whole
course
of
our
life
,
that
is
pleasing
and
acceptable
in
the
sight
of
God
,
although
there
bee
nothing
but
darkenesse
in
the
world
,
yet
if
wee
follow
the
Doctrine
of
Gods
worde
,
and
haue
the
ioynt
illumination
of
Gods
spirit
,
we
shall
bee
well
guided
:
Whereas
contrary-wise
,
if
leauing
the
word
of
God
,
wee
trust
to
our
owne
wit
,
or
depend
vppon
men
;
say
as
they
say
,
onely
vpon
a
conceite
that
wee
haue
of
their
learning
,
wisedome
,
authority
,
or
godlinesse
.
without
due
trial
and
examination
,
whether
it
bee
well
or
ill
:
God
will
not
exalte
vs
(
as
Iob
speaketh
,
)
but
at
length
forsake
vs
,
giue
vs
vppe
to
strong
delusions
,
that
we
should
beleeue
lyes
,
as
the
Apostle
speaketh
,
2
Thes
.
2
,
11
12.
that
so
in
the
end
we
might
bee
worthily
damned
.
According
as
thorough
want
of
such
heauenly
direction
and
assistance
,
how
God
giueth
some
ouer
to
absurd
and
monstrous
opinions
,
some
to
one
s●nne
,
and
some
to
another
;
and
so
as
they
grow
to
such
a
wilfull
and
obstinate
hardnesse
,
custom
,
and
continuance
therein
;
that
although
al
men
reprooue
them
,
and
cry
shame
vpon
them
for
the
same
,
yet
wil
they
not
blush
nor
be
ashamed
,
but
shamelesly
go
on
,
euen
like
the
Horse
and
Mule
,
as
Dauid
speaketh
,
that
haue
no
vnderstanding
,
it
is
most
greeuous
and
lamentable
to
consider
.
Next
,
we
learne
from
this
Doctrine
,
and
it
is
verie
apparant
,
that
vntil
such
time
,
as
it
pleaseth
the
Lord
God
in
mercy
and
louing
kindnesse
to
open
the
eies
of
men
that
they
may
see
,
to
open
their
ears
that
they
may
heare
;
and
therewithal
to
mollifie
and
prepare
their
hearts
,
that
they
may
receiue
instruction
,
and
yeelde
obedience
.
It
is
vnpossible
that
they
should
either
know
him
aright
,
beleeue
his
promises
,
see
their
sinnes
and
transgressions
,
be
touched
with
any
true
remorse
,
bring
forth
any
fruit
of
repentance
,
glorifye
or
worship
God
,
or
do
any
other
thing
at
all
,
that
may
either
bring
them
to
true
peace
of
conscience
,
or
tende
to
the
sealing
and
assurance
of
their
saluation
.
If
it
be
demanded
why
the
Lord
openeth
the
eyes
,
and
sanctifieth
the
hearts
of
some
to
faith
and
obedience
,
and
not
of
all
;
giueth
grace
to
some
for
the
glorifying
of
God
in
their
mortall
bodies
,
and
for
the
sure
sealing
of
their
own
saluation
in
the
fruits
of
repentance
and
newnesse
of
life
,
and
suffereth
others
to
remaine
in
the
blindnesse
,
ignorance
,
&
hardnes
of
their
owne
hearts
,
without
any
effectuall
calling
at
any
time
:
Wee
must
know
&
vnderstand
for
a
full
and
sufficient
answere
heereunto
,
not
only
that
all
these
graces
I
haue
spoken
of
are
the
gifts
of
god
,
who
being
endebted
to
no
man
,
remaines
at
his
free
choise
,
whether
any
shall
be
partakers
of
them
or
no
;
but
also
,
that
they
are
proper
and
peculiar
only
vnto
Gods
children
,
and
neuer
bestowed
by
the
lord
vpon
any
other
.
Vnto
them
alone
,
it
is
giuen
(
I
say
)
to
know
god
aright
,
to
haue
true
faith
in
his
promises
,
to
be
touched
with
true
Repentance
&
remorse
of
conscience
in
regard
of
their
sinnes
,
to
haue
true
zeale
of
Gods
glory
,
peace
of
Conscience
,
ioy
in
the
Holy-Ghost
through
the
assurance
of
Gods
loue
,
and
of
eternall
life
.
But
as
for
al
those
that
are
not
elected
nor
sanctifyed
from
aboue
,
how
far
they
continue
for
euer
,
without
the
enioying
of
any
of
these
,
what
means
soeuer
be
vsed
,
for
the
planting
of
them
in
their
hearts
,
wee
haue
made
it
so
manifest
heeretofore
in
the
examples
of
Kain
,
Pharaoh
,
Esau
,
Iudas
,
and
of
the
Scribes
and
Pharisees
,
as
that
I
neede
not
stand
now
any
longer
vpon
it
.
Last
of
all
,
we
may
learn
and
obserue
from
hence
,
that
there
is
no
greater
misery
or
wretchednesse
,
then
when
men
are
ignorant
and
sencelesse
of
their
miseries
,
and
do
not
see
or
discerne
the
wretched
estate
and
condition
wherein
they
stand
.
Thus
stands
the
case
with
all
those
to
whom
God
hath
giuen
eies
that
they
should
not
see
:
&
thus
wretched
&
miserable
was
the
estate
and
condition
of
the
Iews
for
the
most
part
,
and
especially
,
of
the
Scribes
and
Pharisies
:
As
ignorant
and
sencelesse
were
they
in
the
doctrin
of
the
Law
and
Prophets
,
as
if
they
had
neuer
read
them
,
and
yet
boasting
&
bragging
as
if
they
alone
had
the
Key
of
all
sound
knowledge
and
vnderstanding
;
as
blinde
as
Beetles
in
the
matters
of
religion
and
godlinesse
,
and
yet
perswading
themselues
&
setting
a
countenance
vpon
the
matter
,
as
if
they
clearly
sawe
,
and
discerned
al
things
,
accounting
the
common
people
,
euen
accursed
(
as
we
may
see
,
Ioh
.
7
,
49.
)
in
regard
of
their
ignoraunce
,
they
themselues
in
the
meane
season
,
beeing
not
onely
the
cause
of
their
ignoraunce
;
but
as
far
from
sound
knowledge
in
many
respects
,
as
any
other
;
yea
and
surely
it
is
manifest
,
not
onely
in
their
example
,
but
by
many
other
,
that
there
is
no
one
thing
that
more
hardneth
any
mans
heart
against
the
sincere
embracing
of
the
Gospel
,
&
Religion
of
Iesus
Christ
,
and
for
the
contemning
of
those
that
preach
and
prof●sse
;
then
a
proude
conceit
of
their
owne
wisedome
,
knowledge
and
godlinesse
,
according
to
that
,
Prou.
26
,
12.
Seest
thou
a
wise
man
(
saith
Salomon
)
in
his
owne
conceit
?
More
hope
is
of
a
Foole
,
then
of
him
.
True
wisedome
and
knowledge
,
according
to
Gods
word
,
is
an
excellent
gift
and
grace
of
Gods
Spirite
,
as
saith
the
Apostle
,
1
Cor
.
12
,
8.
the
beginning
thereof
is
the
true
feare
of
God
;
as
Dauid
Psal
.
cxi
,
x
.
and
Salomon
Pro
.
9
,
10.
do
plainly
declare
:
She
is
better
then
precious
stones
(
as
he
sayth
againe
,
Chapt
.
8.
)
and
al
pleasures
are
not
to
bee
compared
vnto
her
.
But
as
for
all
our
owne
wisedome
,
it
is
but
meere
foolishnesse
before
the
face
of
God
,
with
a
vaine
conceite
whereof
,
whosoeuer
is
puffed
vp
in
his
own
hart
,
he
maketh
himselfe
thereby
most
odious
and
loathsome
in
the
sight
of
God
,
and
most
worthily
incurreth
his
fearful
curse
according
as
it
is
pronounced
against
all
such
,
Esay
5
,
21.
Wo
vnto
them
that
are
wise
in
their
owne
eyes
,
and
prudent
in
their
owne
sight
.
Not
without
great
cause
doth
the
Apostle
Paule
.
Rom.
xii
.
xvi
.
exhort
the
faithfull
to
lay
aside
all
opinion
of
their
owne
wisedome
.
Be
not
wise
(
sayth
hee
)
in
your selues
.
The
which
exhortation
,
as
it
hath
alwayes
been
necessary
,
so
neuer
more
necessary
then
for
this
time
,
great
beeing
the
number
of
them
(
the
Lorde
knoweth
)
at
this
day
,
who
althogh
they
be
so
blinde
and
sencelesse
in
the
matters
of
Gods
glory
,
and
of
their
owne
saluation
,
that
they
see
nothing
at
all
,
as
they
should
see
;
yet
perswade
themselues
that
they
see
and
discern
euery
thing
as
clearly
&
perfectly
as
any
other
:
who
althogh
they
vnderstande
not
aright
,
so
much
as
any
one
principle
of
religion
,
yet
are
not
ashamed
to
compare
with
the
Ministers
of
Christ
,
as
if
they
vnderstoode
them
all
aswel
as
they
,
yea
&
in
many
perticulers
could
teach
them
.
They
that
would
bee
Doctors
of
the
Law
(
as
S.
Paul
speaks
of
such
,
1
Tim
.
1
,
7.
)
and
yet
vnderstande
not
what
they
speak
,
neither
whereof
they
affirm
,
who
although
they
make
a
common
custom
of
swearing
,
cursing
,
&
blaspheming
,
yet
wil
they
iustify
themselues
(
when
ther
is
any
question
of
it
)
that
they
vse
the
Sacred
name
of
God
,
as
reuerendly
&
religiously
,
as
any
other
.
Who
,
althogh
by
their
haughty
looks
,
stately
gestures
,
imperious
speeches
,
and
peremptory
censures
,
they
discouer
themselus
to
be
maruailous
proude
and
arrogant
;
yet
(
as
if
they
alone
had
the
spirit
of
humility
and
lowlinesse
)
they
account
al
others
proud
but
themselues
,
and
especially
those
that
shal
presume
to
tax
and
finde
fault
with
them
for
the
same
,
howsoeuer
neuer
so
much
with
the
spirit
of
meeknesse
:
who
although
they
bee
so
full
of
malice
,
and
enuy
,
that
they
can
neuer
bee
appeased
,
nor
yeilde
to
a
Christian
reconciliation
when
they
are
discontented
,
and
haue
conceiued
(
though
neuer
so
vniustly
)
any
displeasure
,
but
must
needs
be
quarelling
stil
,
contending
&
brawling
with
one
or
other
,
beating
their
heads
vpon
nothing
more
,
then
how
to
worke
mischiefe
,
and
by
despighting
their
Neighbours
to
reuenge
themselues
;
yet
talk
with
them
,
&
they
wil
make
you
beleeue
(
if
words
wil
preuaile
)
that
they
dislike
contention
&
strife
asmuch
as
any
,
and
that
none
can
be
more
desirous
of
peace
&
loue
;
who
although
they
make
no
conscience
how
they
dissemble
and
lye
for
their
aduantage
,
how
they
defraude
poore
men
of
their
due
;
how
they
oppresse
&
circumvent
the
simple
minded
,
ensnare
and
entangle
them
by
cunning
deuises
;
Nay
,
how
they
pray
euen
vpon
poor
Orphans
and
fatherlesse
Children
,
&
enrich
themselues
by
their
great
losse
and
vtter
vndoing
;
yet
will
they
still
professe
and
say
,
that
their
meaning
is
most
honest
and
plaine
,
that
they
keep
good
consciences
,
that
they
do
all
for
the
good
of
such
,
that
they
be
not
couetous
,
that
they
be
no
oppressors
,
but
deale
as
they
would
be
delt
withall
.
And
lastly
,
who
although
in
regard
of
all
these
thinges
,
as
also
of
their
scoffing
,
vnchast
behauiour
,
rayling
,
filthy
talking
,
backe-byting
,
and
such
like
,
they
be
euidently
discouered
and
conuicted
in
the
iudgement
of
all
men
that
can
discern
,
that
they
are
but
prophane
men
,
vtterly
voide
of
sanctification
,
(
without
which
no
man
shall
see
the
Lorde
:
)
yet
wretched
and
miserable
men
as
they
are
,
they
either
cannot
,
or
will
not
see
,
and
discerne
it
themselues
.
But
when
they
heare
any
thing
spoken
,
either
in
way
of
exhortation
for
their
amendment
,
or
in
way
of
reproofe
in
this
behalfe
,
and
especially
when
the
iudgements
of
God
are
threatned
against
these
sinnes
;
then
right
like
the
Pharisies
,
Iohn
9
,
40.
wil
they
labour
and
endeuour
by
all
possible
means
to
put
it
from
them
scornefully
and
disdainfully
demanding
as
they
did
,
saying
;
Are
we
blinde
also
?
Are
we
ignorant
?
Are
we
Swearers
or
Blasphemers
?
Are
wee
proud
and
high
minded
?
Are
wee
enuious
,
malicious
,
or
giuen
to
contention
,
to
oppression
,
lying
,
scoffing
,
or
the
rest
?
No
,
no
,
you
your selfe
,
or
such
and
such
are
blinde
and
ignorant
;
you
your selfe
are
proud
and
enuious
,
and
malicious
,
&
contentious
:
It
is
you
that
oppresse
,
that
will
lye
,
dissemble
,
that
vse
to
scoffe
,
&c.
wee
for
our
parts
being
free
,
&
without
fault
,
in
each
respect
.
Thus
,
are
manie
at
this
day
,
as
ignorant
of
their
miseries
,
&
as
sencelesse
in
their
sinnes
,
as
euer
were
the
Iewes
,
or
any
other
that
may
bee
remembred
.
But
now
,
if
this
bee
a
miserable
blindnesse
(
as
surely
it
is
)
what
then
shall
be
said
of
those
,
who
yet
in
an
higher
measure
,
like
the
proud
Pharisees
,
as
though
neither
the
Ministers
of
the
gospell
,
nor
any
other
(
howe
long
soeuer
they
haue
bin
trained
vp
in
the
Schoole
of
Christ
)
were
able
to
see
and
discerne
halfe
so
clearely
as
them selues
,
are
become
Patronizers
and
Iustifiers
of
many
of
these
great
and
greeuous
enormities
,
that
haue
beene
spoken
?
And
will
take
vpon
them
to
maintaine
(
and
that
with
warrant
too
from
Gods
worde
,
as
they
idly
pretend
)
that
malice
is
not
malice
;
enuy
no
enuy
,
scoffing
no
prophanenesse
,
Oppression
,
honest
dealing
;
and
so
foorth
touching
diuers
other
?
And
that
although
some
men
(
whom
they
partially
affect
)
bee
most
apparantly
guilty
in
these
,
and
euery
of
these
,
yet
for
all
this
,
they
are
honest
men
,
good
Christians
,
and
no
difference
to
bee
put
betwixte
them
and
others
;
but
that
they
are
in
as
good
estate
before
God
,
as
the
best
.
Is
it
not
a
lamentable
and
pittifull
thing
,
to
see
men
that
professe
the
Gospell
,
and
take
themselues
to
bee
grounded
Schollers
in
it
,
to
bee
thus
blinde
?
But
beeing
thus
blinde
,
it
is
maruell
that
they
do
not
in
plaine
and
expresse
tearmes
,
call
euill
good
,
and
good
euill
.
For
in
defending
malice
(
as
they
do
)
to
be
no
malice
,
scoffing
,
to
bee
without
prophanenesse
,
and
oppression
to
bee
honest
dealing
:
and
in
maintaining
,
that
such
as
make
a
common
custome
of
vaine
swearing
,
lying
,
filthy
talking
,
contending
,
mocking
,
back-biting
,
&c.
to
bee
honest
men
and
good
Christians
,
it
is
asmuch
in
truth
&
indeed
,
as
if
in
plain
and
expresse
termes
they
shoulde
thus
speake
,
as
one
day
(
if
they
continue
thus
halting
)
they
shall
be
sure
to
finde
and
feele
.
The
Vanitie
of
such
mens
pretences
I
shall
haue
more
fit
occasion
to
consider
another
time
;
In
the
meane
season
,
(
howe
cleare-sighted
soeuer
they
be
in
their
owne
conceits
,
&
of
how
much
sounder
iudgement
to
discerne
)
yet
if
this
be
not
,
to
condemn
the
righteous
,
and
to
iustify
the
wicked
for
a
reward
,
which
worthily
deserueth
a
fearful
curse
from
God
:
If
this
be
not
indeed
to
send
Atheists
to
Heauen
,
and
honest
men
to
hell
(
as
some
heere
among
vs
vse
to
speak
:
)
if
God
hath
not
couered
such
men
with
the
Spirit
of
slumber
,
and
blinded
their
eyes
with
a
double
miste
of
ignorance
and
error
.
Surely
,
I
am
so
much
deceiued
,
that
I
dare
not
say
of
my selfe
,
that
I
do
see
;
no
not
the
truth
of
any
principle
whatsoeuer
.
But
the
contrary
being
manifest
,
I
praise
God
,
and
so
praying
,
that
it
would
please
him
in
like
maner
to
open
the
eyes
of
such
.
If
I
should
not
be
ouer
long
,
I
might
heer
run
further
into
a
large
discourse
,
&
yet
neuer
sufficiently
discouer
the
corruptions
that
are
among
men
,
nay
amongst
our selues
,
and
which
heereby
become
so
much
the
more
dangerous
and
incureable
,
because
like
the
blind
Iewes
,
we
either
do
not
,
or
wil
not
see
and
consider
how
it
is
with
vs
:
but
stil
make
our selues
beleeue
,
that
all
is
well
.
In
which
security
and
proud
conceits
,
so
long
as
we
remaine
,
it
is
vnpossible
that
we
should
profit
by
the
Doctrin
of
gods
worde
,
either
for
the
encrease
of
Knowledge
,
or
of
Faith
,
or
of
Repentance
,
or
of
any
other
sanctifying
grace
of
Gods
spirit
,
without
the
which
,
there
is
no
saluation
.
No
meruel
is
it
also
,
thogh
there
be
so
great
diuersity
in
opinions
,
such
obstinate
maintaining
of
vnlawfull
and
vnwarranted
resolutions
,
though
men
reiect
all
admonitions
and
exhortations
that
are
made
vnto
them
from
day
to
day
to
mooue
them
to
amendement
,
and
so
obstinately
remaine
and
goe
on
in
their
peruerse
affections
&
vngodly
purposes
.
For
so
long
as
men
are
puffed
vppe
with
such
proud
conceits
of
their
owne
wisedome
,
knowledge
,
and
sufficiency
,
as
if
all
other
were
blinde
and
coulde
not
see
,
and
as
if
in
comparison
of
that
which
they
say
and
resolue
vpon
,
al
other
mens
sayings
and
doings
to
the
contrary
,
were
but
foolish
and
vaine
.
What
other
effects
can
be
expected
or
hoped
for
?
But
seeing
(
this
being
the
Wisedome
of
the
world
)
the
end
thereof
tendeth
to
death
(
as
the
Apostle
speaketh
,
Rom.
8
,
6.
)
It
behooueth
vs
in
the
feare
of
God
,
to
beware
and
take
heed
of
it
;
and
therewithall
to
pray
&
beseech
the
Lord
to
vouchsafe
vs
the
gracious
assistance
of
his
holy
Spirit
,
that
laying
aside
al
opinion
of
our
owne
wisedome
,
wee
may
esteeme
and
account
our selues
wise
and
prudent
,
able
to
see
clearly
,
and
rightly
to
discerne
and
iudge
onely
so
farre
foorth
,
and
no
further
then
our
hearts
and
mindes
are
lightned
and
illuminated
by
Gods
spirit
,
and
so
as
wee
may
our selues
wholly
depend
vpon
God
,
and
cause
others
also
to
do
the
same
.
For
this
alone
,
is
true
wisedome
,
as
Hosea
sheweth
,
chap.
14.
and
so
consequently
be
neuer
so
froward
or
wilful
,
either
in
our
Opinions
,
or
in
our
life
,
but
that
wee
may
bee
willing
to
submit
our selues
,
our
iudgements
,
and
resolutions
,
to
bee
reprooued
,
corrected
,
and
reformed
by
the
authority
of
gods
word
,
from
whose
mouth
soeuer
the
same
proceedeth
;
yea
,
although
from
such
as
in
worldly
respects
,
seeme
much
more
vnwise
and
more
simple
then
our selues
.
For
this
,
I
say
againe
,
is
truely
to
be
wise
indeede
.
And
therefore
,
most
notably
sayth
Salomon
,
not
onely
Prou.
25
,
12.
that
reproofe
and
admonition
to
a
wiseman
,
is
As
a
Golden
earing
,
and
as
an
Ornament
of
fine
Gold
,
wherein
he
will
take
pleasure
and
delight
;
but
also
,
chap.
9.
that
he
wil
settle
himself
to
be
reformed
accordingly
.
Giue
admonition
to
the
wise
,
sayth
hee
,
and
hee
wil
bee
the
wiser
;
teach
a
righteous
man
,
and
he
wil
encrease
in
learning
.
It
beeing
on
the
contrary
,
the
property
of
a
foolish
scorner
,
to
hate
him
that
rebuketh
him
.
And
therefore
againe
in
the
same
Chapter
9.
Rebuke
not
a
scorner
least
he
hate
thee
;
but
rebuke
a
wise
man
,
and
hee
wil
loue
thee
.
And
ch.
15
,
12.
The
scorner
loueth
not
him
that
rebuketh
him
,
neither
will
he
go
to
the
wise
.
And
this
may
suffice
for
this
time
.
The
eleuenth
Sermon
.
Rom.
11
,
8.
And
eares
that
they
should
not
heare
.
WHen
he
saith
in
the
thirde
place
,
that
God
hath
also
Giuen
them
Eares
that
they
should
not
heare
.
The
sense
of
these
words
being
considered
before
,
as
how
god
according
to
his
iust
&
righteous
iudgements
hath
giuen
them
vp
to
such
a
sencelesse
security
and
hardness●
of
heart
,
as
that
they
nothing
regard
th●
Doctrine
of
Gods
word
when
it
is
preached
vnto
them
,
to
profit
thereby
in
the
sanctifying
graces
of
Gods
spirit
,
and
for
the
building
of
themselues
vp
towardes
his
heauenly
kingdom
.
For
the
doctrins
.
First
generally
,
we
may
learne
&
obserue
from
hence
,
that
as
it
is
a
great
blessing
of
God
,
when
he
vouchsafeth
any
Nation
or
people
the
free
passage
of
his
word
and
Gospell
,
and
the
beautiful
steppes
of
faithfull
Pastors
and
Teachers
,
zealously
by
preaching
,
exhortation
,
&
doctrine
,
applying
themselues
to
call
and
conuet●
the
elect
of
God
from
darknesse
to
light
,
from
sinne
to
righteousnesse
,
from
the
power
of
Sathan
vnto
his
Maiesty
,
that
so
they
may
obtain
forgiuenesse
of
their
sinnes
,
and
inheritance
among
them
that
are
sanctifyed
through
faith
in
Christ
;
euen
so
on
the
contrary
,
can
the
estate
of
no
Nation
or
people
be
more
wretched
or
miserable
,
then
of
such
,
as
obstinately
reiect
the
wholsome
Doctrines
and
instructions
deliuered
vnto
them
,
and
harden
their
harts
against
the
faith
and
obedience
of
the
same
.
It
comming
to
passe
through
the
iust
iudgment
of
God
,
that
they
who
thus
refuse
the
loue
of
the
trueth
,
being
offered
vnto
them
in
a
tender
regard
of
their
saluation
,
should
bee
giuen
ouer
to
the
beleeuing
of
errours
and
lies
as
a
sure
seale
of
their
iust
condemnation
.
This
consideration
you
see
heere
naturally
&
necessarily
arising
from
this
Text
.
And
thus
stood
the
case
with
the
Iewes
,
and
heereof
in
them
haue
wee
a
fearefull
example
.
What
a
tender
care
our
Lord
Iesus
Christ
had
of
their
good
and
saluation
;
how
diligently
he
trauayled
(
to
this
end
)
from
one
place
to
another
,
preaching
in
all
their
Cities
&
Synagogues
,
teaching
them
the
right
way
to
the
kingdome
of
God
,
and
exhorting
them
to
Faith
and
Repentance
,
that
they
might
be
saued
,
the
History
of
the
Gospell
dooth
plentifully
declare
.
But
what
small
fruit
ensued
thereupon
;
how
obstinately
they
hardned
themselues
against
his
Doctrine
and
exhortations
,
and
not
onely
continued
,
but
euen
encreased
in
vngodlinesse
and
vnbeleefe
,
it
is
grieuous
&
lamentable
to
consider
.
And
this
present
Text
(
conferred
with
other
places
)
doth
shew
it
most
plainly
,
that
they
wer
not
simply
vnbeleeuers
,
but
malicious
vnbeleeuers
,
wilfully
&
maliciously
obstinate
and
hard-harted
against
the
truth
.
Not
therefore
refusing
it
,
as
not
knowing
it
to
be
the
trueth
,
but
therefore
reiecting
it
,
because
it
was
the
trueth
,
as
Iohn
8
,
45.
Because
I
tel
ye
the
trueth
,
sayth
Christ
,
ye
beleeue
me
not
.
Whereas
on
the
contrary
,
how
readye
they
were
to
beleeue
,
and
giue
credite
to
the
lies
and
errours
of
false
Prophets
,
and
dissembling
Hyppocrites
,
our
Lorde
Iesus
Christ
,
Iohn
5
,
4
,
3.
plainly
expresseth
in
a
Conference
which
he
had
with
them
,
saying
;
I
am
come
in
my
Fathers
Name
,
and
yee
receiue
me
not
;
If
another
shal
come
in
his
own
Name
,
him
will
ye
receiue
.
As
if
he
sayd
,
his
Doctrine
will
yee
readily
beleeue
,
hee
shall
bee
kindly
entertained
at
your
handes
.
According
as
howe
true
this
was
by
former
experience
,
Gamaliel
Acts
5
,
36
,
37.
dooth
plainely
declare
,
in
the
example
of
one
Theudas
,
who
rose
vppe
,
as
hee
sayeth
,
boasting
himselfe
;
to
whom
resorted
a
number
of
men
about
foure
hundered
.
And
after
him
,
one
Iudas
of
Galile
,
in
the
dayes
of
the
Tribute
,
who
in
like
manner
drew
away
much
people
after
him
.
Likewise
afterward
,
as
our
Lord
Iesus
Christ
foretolde
,
Mathew
24
,
24.
That
there
should
arise
false
Christes
,
and
false
Prophets
,
who
should
deceiue
many
:
euen
so
,
how
truely
this
was
verifyed
in
the
Apostles
time
,
in
the
example
of
Simon
Magus
,
it
is
manifest
,
Actes
8
,
9
,
10.
where
it
is
recorded
,
that
hee
hadde
so
bewitched
the
people
of
Samaria
,
saying
;
That
hee
himselfe
was
some
great
man
,
that
they
gaue
heede
vnto
him
,
from
the
least
to
the
greatest
,
saying
;
That
he
was
the
great
power
of
God
.
Hardly
at
any
time
,
expressed
they
such
liking
,
eyther
of
Christ
,
or
of
his
Apostles
,
although
the
Doctrine
of
Symon
,
and
of
the
other
two
,
directly
tended
to
their
destruction
:
Whereas
the
Doctrine
of
Christ
,
and
of
his
Apostles
,
most
notably
tended
to
life
&
saluation
.
And
now
,
as
thus
stoode
the
case
with
the
Iewes
in
the
time
of
Christ
,
&
of
his
Apostles
,
euen
so
also
from
time
to
time
before
in
the
daies
of
the
prophets
.
How
zealous
and
dilligent
the
Prophet
Esay
was
in
teaching
and
instructing
the
people
of
his
time
,
the
whole
course
of
his
prophesy
doth
plainly
declare
.
But
how
few
notwithstanding
were
profited
by
him
to
faith
&
obedience
;
his
complaine
chap.
53.
saying
;
Who
wil
beleeue
our
report
,
and
to
whom
is
the
arme
of
the
Lorde
reuealed
?
)
doth
shew
it
most
clearly
.
And
very
little
,
or
no
better
successe
had
the
rest
of
the
Prophets
,
according
as
wee
may
see
further
,
in
the
seauenth
and
eleauenth
Chapters
of
the
Prophet
Ieremy
.
I
haue
(
sayth
the
Lord
,
chap.
7
,
25
,
26.
)
euen
sen●
vnto
you
all
my
seruants
the
Prophets
,
rising
vp
earely
euery
day
,
and
sending
them
,
yet
would
they
not
heare
mee
,
nor
encline
then
eare
,
but
hardned
their
necke
,
and
did
worse
then
their
fathers
.
And
Chapt
.
xi
.
I
haue
protested
to
your
Fathers
,
when
I
brought
thē
vp
out
of
the
land
of
Egipt
vnto
this
day
,
rising
earely
and
protesting
,
saying
,
Obey
my
voyce
.
Neuerthelesse
they
would
not
obey
nor
encline
their
ear
,
but
euery
one
walked
in
the
stubbornes
of
his
wicked
hart
.
Whereas
on
the
contrary
it
apeareth
,
Es.
30
,
10.
If
they
had
preached
flattering
thinges
vnto
them
,
&
prophesied
errors
.
And
Mic
.
2
,
11.
if
they
had
prophesied
vnto
them
of
wine
&
strong
drinke
,
encouraged
them
to
licentious
liberty
and
workes
of
the
flesh
;
very
pleasant
vnto
them
should
haue
bin
the
voyces
of
such
teachers
,
and
very
ready
wold
they
haue
bin
to
yeelde
obedience
vnto
their
Doctrine
.
Many
other
authorities
might
be
produced
,
but
by
these
we
may
see
,
howe
much
more
ready
the
people
haue
beene
from
time
to
time
,
to
giue
eare
vnto
lying
and
false
Prophets
,
&
to
conforme
themselues
accordingly
,
then
to
beleeue
and
embrace
the
wholesome
Doctrines
of
the
word
of
God
,
preached
by
those
whom
he
hath
sent
to
that
end
,
and
to
yeelde
obedience
vnto
the
same
.
And
now
,
that
heereunto
they
are
worthily
giuen
ouer
,
through
the
iust
iudgement
of
god
,
for
the
punishment
of
their
pride
,
and
hardnesse
of
heart
,
besides
the
plaine
and
manifest
testimony
of
the
Apostle
Paul
.
2
Thes
.
2
,
10
,
11
,
12.
for
the
approbation
heereof
,
where
he
saith
of
the
wicked
,
that
Because
they
receiued
not
the
loue
of
the
truth
,
that
they
might
bee
saued
,
therefore
God
shal
send
them
strong
delusions
that
they
shold
beleeue
lies
,
that
al
they
might
be
damned
,
&c.
This
is
also
very
cleare
,
1.
Kinges
22.
in
the
example
of
Ahab
,
who
refusing
the
truth
of
Gods
worde
,
in
the
mouth
of
his
faithfull
Prophet
Micaiah
,
was
giuen
ouer
to
credite
the
lies
of
false
Prophets
,
to
his
vtter
destruction
.
And
the
very
like
example
was
there
again
in
Zedekiah
King
of
Iuda
,
for
preferring
the
errors
and
lies
of
the
false
Prophets
,
before
the
word
of
the
Lord
,
in
the
mouth
of
the
holy
Prophet
Ieremy
,
which
worthily
also
succeeded
to
his
confusion
.
And
now
,
as
through
the
iust
and
righteous
iudgement
of
God
,
it
commeth
to
passe
,
that
they
which
beleeue
not
the
truth
,
should
beleeue
and
giue
credite
to
errours
and
false
Doctrines
,
to
their
iust
condemnation
;
euen
so
in
like
manner
,
through
the
very
same
iust
&
righteous
iudgment
it
commeth
to
passe
,
that
they
who
obstinately
refuse
the
holy
practise
and
obedience
of
the
truth
,
for
the
glorifying
of
God
,
in
the
fruits
of
the
spirit
,
&
in
a
godlye
conuersation
accordingly
,
should
likewise
be
giuen
ouer
to
the
delights
of
sinne
and
vncleannesse
,
and
so
as
they
should
wallowe
from
one
iniquitie
vnto
another
,
vntil
the
ful
measure
therof
be
heaped
vp
together
,
for
their
iust
condemnation
.
As
this
is
also
manifestly
proued
.
Ro
.
1
,
18
,
21
,
22.
where
the
Apostle
speaking
of
the
wicked
and
prophane
,
Which
withheld
the
truth
in
vnrighteousnes
.
Because
(
saith
he
)
when
they
knew
God
,
they
glorified
him
not
as
god
,
neither
wer
thankful
,
but
becam
vain
in
their
imaginations
,
&
their
foolish
hart
was
ful
of
darknesse
,
when
they
professed
themselues
wise
,
they
became
fooles
.
And
a
litle
after
,
God
gaue
them
vp
to
their
harts
lusts
,
&c.
reckoning
there
vp
many
particulars
of
most
lewd
&
vngodly
demenor
wherin
they
defiled
them●elues
,
as
you
may
see
at
large
in
the
per●sing
of
thē
.
The
which
truth
of
doctrin
,
●esides
the
testimonies
&
example
of
the
scripture
,
how
truly
also
it
is
fulfilled
in
the
Papistes
,
who
refusing
and
repelling
from
them
the
truth
and
sincerity
of
the
Gospell
of
Iesus
Christ
,
are
giuen
ouer
(
through
the
iust
iudgement
of
God
)
to
such
an
infinite
multitude
of
errors
,
and
damnable
opinions
,
yea
and
to
such
an
absurd
,
impudent
,
and
shamelesse
maner
of
defending
and
maintaining
them
,
as
is
both
horrible
and
lamentable
to
consider
.
And
besides
their
example
,
how
true
this
is
in
many
others
at
this
day
,
who
regarding
not
the
sincere
Doctrine
of
Christs
gospell
preached
vnto
them
,
are
giuen
ouer
not
only
to
beleeue
&
entertaine
very
grosse
and
absurde
opinions
,
tending
to
licentious
and
carnall
liberty
,
and
to
a
very
bold
and
peremptory
manner
of
maintaining
them
:
but
also
to
a
sensuall
delight
in
all
maner
of
vanity
&
prophanenesse
:
how
true
this
is
(
I
say
)
and
what
daily
experiences
there
are
of
the
same
,
euery
mans
Conscience
tha●
hath
any
vnderstanding
,
cannot
but
assure
and
certifie
him
.
Let
the
Minister
i●
a
tender
regard
of
the
peoples
saluation
,
apply
himselfe
neuer
so
carefully
&
faith
fully
,
to
open
vnto
them
the
whol
counsell
of
God
,
shewing
them
what
the
Lord
requireth
at
their
hands
,
what
they
ought
to
do
to
please
him
withall
,
and
what
to
auoid
least
hee
bee
displeased
:
where
there
is
one
that
giueth
a
religious
eare
therunto
,
to
glorify
god
,
and
to
seale
his
owne
saluation
accordingly
,
the
greater
part
carelesly
passe
it
ouer
,
as
if
it
nothing
concerned
them
.
Whereas
on
the
contrary
,
if
we
shold
settle
our selues
to
preach
pleasant
thinges
,
and
delightsome
to
the
flesh
,
if
we
would
sowe
pillowes
vnder
mens
elbowes
,
and
flatter
them
in
their
sins
,
tell
them
al
is
wel
when
it
is
starke
naught
,
that
they
may
wel
&
lawfully
sweare
idlye
and
vainly
in
their
common
talke
,
prophane
the
lords
day
,
scoffe
&
mocke
,
raile
and
reuile
at
their
pleasure
,
and
such
like
,
both
our selues
&
our
doctrine
should
bee
highly
esteemed
and
well
accounted
of
.
In
which
manner
of
affections
,
howsoeuer
many
take
great
pleasure
and
delight
,
yea
,
and
peraduenture
perswade
themselues
too
,
that
they
do
wel
,
and
that
it
is
more
precisenesse
and
curiosity
,
then
needeth
fo●
men
to
bee
so
strictly
tied
to
the
rule
o●
gods
worde
,
and
therefore
like
the
deaf●
Adder
,
stop
their
eares
against
the
voyc●
of
the
charmer
,
charme
he
neuer
so
wisely
,
yet
is
this
the
iust
iudgement
of
Go●
vpon
thē
.
And
thus
in
righteousnes
doth
he
punish
sin
with
sin
,
giuing
them
oue●
to
such
hardhartednesse
&
prophanesse
as
into
the
pathway
of
eternall
condemnation
,
which
refuse
and
will
not
submit
themselues
to
bee
ruled
and
directed
by
the
word
of
God
,
whiles
the
lord
vouchsafeth
the
same
vnto
thē
.
The
consideration
whereof
,
as
it
is
sufficient
to
make
a●
such
manner
of
persons
to
tremble
and
quake
,
if
they
be
not
vtterly
hardned
,
and
past
recouery
,
euen
so
on
the
contrary
to
prouoke
all
such
as
haue
any
sparke
o●
grace
,
zelously
to
lay
hold
on
the
presen●
opportunity
which
God
offereth
in
the
ministry
and
preaching
of
the
gospell
,
to
redeeme
the
time
,
&
to
glorify
his
maiesty
,
&
seale
the
assurance
of
their
own
saluation
for
the
time
to
come
,
in
sounde
knowledge
&
faith
,
and
in
an
holy
&
religious
obedience
acordingly
.
Thus
much
generaly
.
Now
more
perticulerly
we
are
further
taught
from
hence
,
that
it
is
not
a
simple
,
and
bare
hearing
of
the
word
of
God
,
with
the
outward
eares
,
that
maketh
a
mans
estate
,
hapy
&
blessed
before
God
,
vnlesse
withall
,
through
the
supernatural
&
sanctifying
grace
of
Gods
spirit
,
it
take
sound
rooting
in
the
heart
,
for
the
establishing
of
true
faith
,
and
for
the
glorifying
of
God
in
the
fruits
&
effects
of
an
holy
conuersation
accordingly
.
This
you
may
see
to
bee
heere
also
manifestly
taught
.
These
wicked
ones
(
of
whom
the
Apostle
heere
speaketh
)
with
their
outward
eares
,
did
,
and
could
heare
well
enough
,
but
not
hearing
to
sound
knowledge
,
faith
,
repentance
,
&
saluation
,
they
are
rightly
saide
not
to
heare
at
all
.
And
this
doth
our
Lord
Iesus
Christ
expresly
confirm
,
Ioh
.
5
,
25.
when
he
saith
in
plain
termes
,
that
the
hearers
of
his
voice
shal
liue
.
Not
speaking
of
euery
one
that
heareth
his
word
with
the
outwarde
eares
,
but
of
such
,
who
together
with
their
outward
hearing
,
do
inwardly
embrace
and
entertaine
it
in
their
hearts
.
For
many
are
outward
hearers
of
Gods
worde
,
and
haue
the
sounding
voice
thereof
in
their
eares
,
and
yet
liue
not
in
that
sence
Christ
there
speaketh
,
but
remain
neuerthelesse
most
woonderfull
prophane
in
their
behauiour
,
secure
and
sencelesse
in
their
sins
.
It
is
not
an
outwarde
hearing
of
the
worde
of
God
then
simply
,
and
by
it selfe
,
that
is
the
power
of
God
to
saluation
,
that
is
effectuall
to
our
regeneration
and
sanctification
,
to
the
establishing
of
faith
,
and
sealing
of
our
saluation
;
but
the
inward
receiuing
and
embracing
,
it
is
that
must
bring
peace
to
our
souls
in
this
behalfe
.
According
as
this
is
yet
further
confirmed
,
Iohn
8
,
47.
by
the
distinction
which
our
Lorde
Iesus
Christ
there
maketh
betwixt
the
elect
and
the
reprobate
in
this
behalfe
,
saying
;
Hee
that
is
of
Gods
word
,
heareth
Gods
words
;
ye
therefore
heare
them
not
,
because
yee
are
not
of
God
.
Not
speaking
simply
there
,
of
hearing
,
or
not
hearing
with
the
outwarde
eares
,
for
so
the
Iewes
oftentimes
heard
the
worde
of
God
,
aswell
from
Christs
owne
mouth
,
as
otherwise
,
and
so
do
many
wicked
and
vngodly
reprobates
oftentimes
hear
the
word
of
God
at
this
day
:
but
he
speaketh
of
a
religious
hearing
(
as
I
noted
before
)
whereby
commeth
sounde
knowledge
,
faith
,
with
the
other
sanctifying
graces
of
Gods
spirit
(
and
which
maner
of
hearing
is
proper
onely
to
Gods
children
)
&
not
of
an
irreligious
hearing
,
which
is
proper
to
the
wicked
,
and
which
tendeth
neither
to
sounde
knowledge
,
nor
true
Faith
,
but
to
the
further
hardning
of
the
hart
,
to
the
making
of
them
without
excuse
,
&
so
consequently
to
the
sure
sealing
of
their
iust
condemnation
.
So
great
difference
is
there
betwixt
the
elect
and
the
reprobate
in
the
hearing
of
Gods
word
.
And
for
this
reason
,
as
our
Lorde
Iesus
Christ
most
notably
,
Mat
.
13
,
20
,
21
22.
resembleth
the
hearts
and
mindes
of
such
vnprofitable
hearers
,
vnto
the
highway
whereof
I
haue
spoken
heeretofore
;
so
also
vnto
stony
and
thorny
grounde
:
For
as
stony
ground
,
mingled
with
som
earth
,
is
commonly
hot
,
and
causeth
the
seed
,
that
falleth
therin
,
hastily
to
sprout
foorth
,
when
as
yet
by
reason
of
the
stones
the
corn
cannot
possibly
be
deeply
rooted
,
&
therefore
in
the
heat
of
summer
both
blade
and
root
,
do
quickly
wither
&
fade
away
,
euen
so
,
some
there
are
at
this
day
,
who
oftentimes
vpon
sodain
motions
,
wil
be
meruailous
hot
and
vehement
in
the
question
of
reformation
,
&
take
on
for
a
time
as
though
none
wer
halfe
so
zealous
of
Gods
glorie
as
themselues
,
boasting
how
bolde
and
resolute
they
would
be
,
and
how
plain
and
direct
in
the
discouery
&
reproof
of
that
which
they
iudge
to
be
amisse
,
yea
&
that
without
fearing
the
face
or
authoritie
of
any
man
;
if
they
should
be
called
into
question
,
and
put
to
the
trial
,
yea
&
how
greatly
they
would
reioice
in
such
troubles
,
&
esteeme
them
as
their
glorye
,
and
as
an
honor
and
crown
vnto
them
:
whereas
it
is
ordinarily
founde
by
experience
,
that
such
hot
passions
are
ofttimes
as
quickly
cooled
,
and
in
the
time
of
any
trial
,
none
commonly
found
verier
Cowards
,
then
such
proud
and
arrogant
presumers
vpon
their
owne
strength
,
euen
in
matters
of
more
value
,
worth
,
and
necessity
.
For
God
(
as
Saint
Peter
speaketh
)
resisteth
the
proud
,
and
giueth
grace
to
the
humble
.
Many
there
are
also
,
who
when
they
heare
the
Doctrine
of
Gods
free
grace
and
mercie
in
Christ
Iesus
,
freely
pardoning
&
forgiuing
sinne
,
and
when
they
heare
superstition
in
fasting
,
in
prayer
,
and
such
like
things
to
be
reproued
,
&
men
exhorted
to
Christian
liberty
,
they
embrace
this
Doctrine
very
greedily
,
and
all
because
they
thinke
vnder
pretence
of
Christian
liberty
,
to
shake
off
the
yoke
of
discipline
and
obedience
to
christian
exercises
,
and
to
vse
the
cloke
of
Gods
mercy
to
couer
a
loose
and
licentious
life
;
studying
nothing
in
the
meane
time
,
but
how
to
vse
the
countenance
of
the
gospell
,
to
get
riches
,
honor
,
worldly
friendship
and
delights
.
But
no
sooner
any
storm
of
aduersity
,
or
heat
of
persecution
beginneth
to
arise
,
whereof
they
must
bee
partakers
if
they
wil
be
constant
in
the
truth
.
When
they
hear
their
wicked
&
vngodly
doings
to
be
by
Preachers
sharpely
reproued
,
&
begin
to
vnderstand
,
that
neither
christian
liberty
can
be
any
warrant
of
licentiousnesse
,
nor
Gods
mercy
any
cloke
to
continue
in
sin
,
then
presently
they
become
so
farre
out
of
loue
with
the
sincerity
of
the
gospel
,
&
religion
of
Iesus
Christ
,
as
that
they
vtterly
forsake
&
giue
it
ouer
;
yea
,
and
of
these
,
many
afterward
becom
deadly
enemies
there-unto
,
and
vnto
all
such
as
preach
&
professe
the
same
.
Such
hearers
of
the
word
of
God
were
manie
of
the
Iewes
;
for
dreaming
that
Christ
should
come
like
an
earthly
Prince
,
that
should
conquer
nations
,
and
make
them
Lords
of
the
worlde
,
they
at
the
beginning
flocked
vnto
him
in
great
number
,
and
shewed
such
liking
of
him
,
and
of
his
Doctrine
,
that
the
Pharisees
and
High-Priests
were
afraid
to
deale
with
him
,
as
otherwise
they
would
haue
doone
.
But
afterward
,
when
they
saw
their
expectations
disappointed
,
and
behelde
how
hee
was
taken
,
and
in
his
enemies
hands
,
then
could
they
cry
,
Crucifie
him
,
aswell
as
the
rest
,
and
were
well
content
that
Barrabas
should
be
let
go
,
and
Christ
put
to
an
vniust
and
cruell
death
.
The
third
kind
of
euill
ground
,
whereunto
our
Lorde
Iesus
Christ
resembleth
the
hearts
and
minds
of
such
vnprofitable
hearers
,
is
the
thorny
and
bushy
ground
:
whereby
he
vnderstandeth
such
,
whose
affections
are
ouercome
with
the
greedy
desires
of
riches
and
worldly
pleasures
.
And
surely
,
verie
aptly
are
riches
and
worldly
pleasures
resembled
to
thorns
.
For
as
thorns
haue
faire
greene
leaues
,
and
beautifull
blossomes
that
may
allure
a
man
to
reach
at
them
;
so
if
he
hastily
take
holde
of
them
,
he
may
be
sure
to
be
pricked
by
them
.
So
there
seemeth
a
certain
beauty
&
sweetnesse
to
be
in
riches
,
thereby
to
purchase
worldly
pompe
and
pleasures
,
but
if
a
man
with
greedinesse
set
his
heart
vppon
them
,
they
will
so
wounde
him
in
euerie
part
,
that
without
repentaunce
,
they
kill
him
for
euer
.
For
they
wound
not
onely
in
getting
,
but
also
in
keeping
,
and
in
departing
,
yea
and
so
,
as
surely
there
is
nothing
that
dooth
so
possesse
the
heart
of
man
,
nor
so
mightily
pul
it
from
God
&
the
care
of
our
saluation
,
as
these
things
do
.
Not
without
great
cause
therefore
,
doth
our
Lord
Iesus
Christ
,
Math
.
6
,
19
,
25
,
26.
thus
exhort
,
saying
;
Lay
not
vppe
treasures
for
your selues
vpon
the
earth
,
wher
the
Moth
and
Canker
corrupte
,
and
where
Theeues
digge
through
and
steale
,
but
lay
vp
treasures
for
your selues
in
heauen
.
And
againe
,
Bee
not
careful
for
your
life
,
what
yee
shal
eate
,
or
what
ye
shal
drinke
,
&c.
but
seek
ye
first
the
kingdome
of
God
,
and
his
righteousnesse
,
and
al
these
things
shal
be
ministred
vnto
you
.
Heerunto
appertaineth
that
also
of
the
Apostle
.
1
Tim
.
6
,
9.
They
that
wil
be
rich
,
fal
into
tentations
and
snares
,
&
into
many
foolish
and
noisome
lustes
,
which
drowne
men
in
perdition
and
destruction
;
for
the
desire
of
money
is
the
root
of
al
euil
,
which
while
some
lusted
after
,
they
erred
from
the
Faith
,
and
pierced
themselues
thorough
with
many
sorrowes
.
Let
vs
heerewithall
also
consider
how
Salomon
(
who
aboue
all
other
had
good
trial
of
these
earthly
thinges
)
how
he
(
I
say
)
describeth
the
vanity
of
them
.
Eccles
.
2
,
4
,
5.
where
he
saith
,
that
he
had
builded
houses
,
planted
vineyards
,
gotten
seruants
and
maids
,
had
children
born
in
his
house
,
that
hee
had
great
possessions
of
Beeues
and
Sheepe
,
aboue
al
that
were
before
him
in
Hierusalem
,
that
he
had
gathered
vnto
him
Siluer
and
Golde
,
and
the
cheefe
treasure
of
Kings
and
Prouinces
,
&c.
And
a
little
after
the
rehearsall
of
these
and
such
like
things
,
it
followeth
.
Then
I
looked
vpon
al
my
works
that
mine
hands
had
wrought
,
and
on
the
trauaile
that
I
had
laboured
to
do
:
and
beholde
,
al
is
vanity
and
vexation
of
the
spirite
,
and
there
is
no
profite
vnder
the
sun
.
This
is
Salomon
his
iudgement
,
that
all
things
vnder
the
Sunne
are
vaine
and
vnprofitable
.
Al
flesh
is
grasse
(
sayth
the
prophet
Esay
,
also
chapt
.
40
,
6
,
7
,
8.
)
and
al
the
grace
thereof
is
as
the
Flower
of
the
field
,
the
grasse
withereth
,
and
the
flower
fadeth
,
&c.
but
the
word
of
our
God
shal
stand
for
euer
.
Wherby
we
are
taught
that
as
mans
life
it selfe
,
is
vaine
and
transitory
;
so
are
all
those
thinges
,
wherein
it
gloryeth
and
taketh
delight
;
Honour
,
Dignity
,
Riches
,
Friendship
,
Health
,
Strength
,
Beauty
,
and
such
like
,
all
which
may
bee
had
and
lost
in
an
houre
.
And
therefore
,
a
great
vanity
of
vanities
it
is
,
for
these
so
vaine
,
fraile
,
and
vncertaine
thinges
,
to
neglect
the
aduancement
of
Gods
glory
in
our
mortal
bodies
,
and
the
inestimable
treasures
of
his
heauenly
kingdome
.
For
this
cause
,
most
notably
thus
exhorteth
S.
Iames
in
his
first
chap.
saying
,
Receiue
with
meeknesse
the
worde
that
is
graffed
in
you
,
which
is
able
to
saue
your
soules
.
Plainly
teaching
in
that
phrase
of
speech
,
that
to
the
end
men
may
effectualy
profit
by
the
hearing
of
Gods
worde
,
and
that
it
may
be
vnto
them
a
worde
of
saluation
,
they
must
be
religiously
carefull
to
heare
and
receiue
it
with
meeknesse
.
They
must
come
and
resort
to
the
preaching
thereof
,
with
minds
meekly
affected
,
exhortable
and
tractable
to
all
duties
.
The
Lord
God
,
who
is
most
high
and
holye
,
most
graciously
promising
to
be
present
with
all
such
as
are
meek
and
humble
minded
,
and
to
giue
them
grace
to
reuiue
theyr
spirits
,
and
to
giue
them
life
to
guide
&
direct
them
,
and
to
teach
them
his
way
,
as
Psal
.
25
,
9.
Them
that
bee
meeke
will
hee
guide
in
iudgement
,
and
teach
the
humble
his
way
.
And
Esay
57
,
15
,
I
dwel
(
sayeth
the
Lord
)
in
the
high
and
holy
place
:
with
him
also
that
is
of
an
humble
and
contrite
spirite
,
to
reuiue
the
spirit
of
the
humble
,
and
to
giue
life
to
them
that
are
of
a
contrite
heart
.
And
Chap.
66
,
2
,
5.
to
him
wil
I
look
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirit
,
&
trembleth
at
my
words
.
And
a
little
after
,
Heare
ye
the
word
of
the
Lord
,
al
ye
that
tremble
at
his
word
;
which
plainly
importeth
,
that
whosoeuer
do
not
tremble
at
gods
word
whosoeuer
in
meeknesse
of
spirite
and
humblenesse
of
heart
,
submit
not
themselues
thereunto
,
for
their
instruction
,
reformation
,
and
continuall
direction
in
the
whol
course
of
their
life
,
al
such
are
vnmeet
to
heare
the
word
of
God
;
neyther
do
the
Doctrines
and
sweet
promises
of
Gods
grace
and
mercy
in
christ
Iesus
contained
therein
,
appertaine
vnto
them
.
For
this
cause
,
most
notable
louingly
vnto
this
meeknesse
of
spirit
,
according
to
the
rare
examples
of
the
same
in
him-selfe
,
exhorteth
our
Lorde
Iesus
Christ
Math
.
11
,
29.
saying
,
Learne
of
me
,
that
I
am
meeke
and
lowly
in
heart
;
and
yee
shal
find
rest
vnto
your
soules
.
For
why
,
the
seede
of
Gods
worde
,
in
the
hearts
of
those
that
are
meeke
,
and
receiue
it
with
meekenesse
and
humblenesse
of
Spirite
,
is
fruitfull
,
as
in
good
ground
,
according
to
the
Parable
,
Luke
.
8
,
15.
whereas
on
the
contrary
,
vnto
such
as
haue
proud
&
vntractable
hearts
,
it
is
altogether
vnfruitfull
,
as
in
euill
ground
.
For
God
(
as
you
heard
before
)
resisteth
the
proude
,
and
giueth
grace
to
the
humble
.
And
in
the
second
Chapter
of
the
Prophet
Habbakuk
.
Behold
,
he
that
lifteth
vp
himselfe
,
his
minde
is
not
vpright
in
him
,
but
the
iust
shall
liue
by
his
faith
,
yea
,
indeede
the
proud
man
is
as
he
that
transgresseth
by
wine
,
therefore
shall
he
not
endure
.
Now
for
the
Vses
.
First
,
seeing
it
is
euident
by
this
doctrine
,
that
there
is
a
very
great
difference
betwixt
the
elect
,
and
the
Reprobate
,
in
the
hearing
of
Gods
word
,
that
therefore
in
the
feare
of
God
,
we
measure
&
examin
our selues
heereby
,
what
our
estate
and
condition
is
before
the
lord
.
It
is
not
inough
to
heare
the
word
of
God
,
no
nor
yet
to
heare
it
so
diligently
,
and
with
such
attention
,
as
that
we
can
remember
it
,
and
make
vse
and
application
of
it
vnto
our selues
:
For
so
did
the
Pharisees
,
as
wee
see
Iohn
9.
and
thus
much
doo
,
and
may
many
other
wicked
and
vngodly
persons
at
this
day
.
But
heere
lieth
the
point
.
If
when
we
heare
the
word
of
God
purely
preached
,
we
so
regard
and
remember
it
,
and
make
such
Vse
thereof
,
as
that
wee
can
acknowledge
in
our
harts
the
truth
,
the
holinesse
and
authority
of
it
,
and
bee
moued
by
Gods
spirit
to
say
in
our
harts
with
the
Prophet
and
Apostle
,
as
Rom.
x
.
xv
.
How
beautiful
are
the
feete
of
them
that
bring
glad
tidings
of
peace
,
and
bring
glad
tidings
of
good
things
?
If
hearing
what
God
requireth
at
our
hands
,
what
wee
ought
to
doo
,
to
please
him
withall
,
and
what
to
eschew
,
least
he
bee
displeased
,
we
desire
in
our
hearts
to
glorifie
him
accordingly
,
praying
for
grace
and
Heauenly
assistance
:
if
hearing
the
sweete
promises
of
Gods
free
grace
and
mercy
in
christ
Iesus
,
wee
be
thereby
allured
to
the
loue
of
God
,
and
to
the
magnifying
of
his
Mercie
,
with
an
humble
acknowledgement
of
our
owne
vnworthinesse
:
If
at
the
denouncing
of
Gods
iudgements
against
sin
,
we
tremble
in
our
hearts
,
and
be
touched
with
remorse
,
in
regarde
of
our
manifold
transgressions
,
grow
in
detestation
of
them
,
and
vnfainedly
desire
grace
to
eschew
sinne
,
and
to
preuaile
against
it
(
for
the
time
to
come
)
in
al
the
lusts
and
temptations
thereof
.
If
(
I
say
)
we
perceiue
our selues
thus
prepared
and
sanctified
for
the
hearing
and
applying
of
the
word
of
God
,
when
it
is
preached
vnto
vs
,
and
so
as
thereupon
we
zealously
settle
and
resolue
our selues
to
growe
in
knowledge
,
faith
,
and
al
other
graces
,
according
to
the
seuerall
Doctrines
and
exhortations
which
are
deliuered
vnto
vs
,
and
the
diuers
occasions
that
are
offered
:
Heerein
shall
we
haue
a
most
notable
and
comfortable
testimony
,
that
wee
are
the
children
of
God
,
&
do
belong
vnto
eternal
life
,
there
being
in
this
life
no
greater
argument
of
Gods
especial
loue
towards
any
,
then
if
when
the
worde
is
preached
,
hee
open
their
eies
for
a
right
conceiuing
and
vnderstanding
of
that
which
is
taught
,
and
there-withall
also
sanctify
and
prepare
their
hearts
for
such
an
inward
entertaining
and
applying
of
it
,
as
I
spake
of
before
.
But
now
on
the
contrary
,
if
wee
feele
not
these
effectes
,
how
is
it
possible
for
vs
to
haue
this
assurance
?
After
this
maner
,
if
we
examin
our selues
and
others
,
according
to
the
state
and
condition
of
the
time
,
wherein
we
now
liue
,
we
shal
see
sufficient
cause
of
mourning
and
lamentation
.
Manie
come
to
the
hearing
of
Gods
word
,
and
some
surely
so
regard
it
when
it
is
preached
,
that
they
can
apply
it
to
themselues
and
others
.
When
they
heare
vain
swearing
,
cursing
,
scoffing
,
whoredom
,
lying
,
filthy
speaking
,
malice
,
enuy
,
contention
and
such
like
things
,
discouered
,
reprooued
,
and
condemned
;
they
are
not
so
blockish
and
sencelesse
,
but
the
Consciences
of
such
as
are
guilty
,
are
constrayned
to
accuse
them
,
that
this
and
that
is
surely
meant
and
spoken
of
them
,
and
of
such
as
they
are
.
Heereby
(
I
say
)
are
such
put
in
minde
that
they
vse
to
swear
vainly
,
to
curse
,
to
scoffe
,
to
lye
,
and
they
cannot
but
be
moued
heerupon
,
to
think
that
the
preacher
surely
aymeth
at
them
,
because
they
are
malicious
,
enuious
,
giuen
to
contention
,
quarelling
&
debate
,
&c.
Now
this
so
far
,
were
not
amis
,
that
men
shoulde
thus
obserue
and
apply
the
Doctrine
preached
,
but
when
instead
of
leauing
or
forsaking
either
their
swearing
,
or
their
lying
,
scoffing
,
their
malice
,
or
strife
,
when
they
heare
it
reprooued
,
they
more
and
more
flatter
and
harden
themselues
therein
,
and
become
puffed
vppe
with
proude
conceits
,
as
men
that
thinke
scorne
to
bee
taught
and
admonished
,
and
therewithall
(
like
the
Pharises
)
become
enraged
against
the
Ministers
whom
God
hath
set
ouer
them
,
as
if
all
were
spoken
&
done
of
malice
,
how
naturally
and
necessarily
soeuer
it
arise
from
the
Text
:
this
is
such
a
marking
&
applying
of
Gods
word
,
as
is
euen
accursed
of
God
,
and
carieth
in
the
forhead
of
it
,
the
very
seale
and
marke
of
a
reprobat
mind
.
And
yet
whether
the
case
doth
thus
stand
with
many
at
this
day
,
who
come
to
the
hearing
of
Gods
word
,
and
mark
and
apply
it
rather
to
the
hardening
of
themselues
in
their
peruerse
and
proude
conceits
,
and
in
their
corrupt
and
vnwarranted
wayes
,
then
in
any
measure
for
the
humbling
of
soules
,
and
building
vp
of
themselues
towardes
Gods
Kingdome
,
I
referre
to
euery
mans
Conscience
,
to
examine
and
conclude
.
Secondly
,
this
Text
and
the
Doctrine
deliuered
thereupon
,
serueth
most
notably
for
the
answering
of
two
obiections
,
the
one
concerning
the
Ministers
of
the
Gospell
,
and
the
other
concerning
some
of
such
as
are
hearers
.
It
is
a
common
Obiection
in
the
mouths
of
some
,
to
the
reproch
(
as
they
would
haue
it
)
of
some
of
Christs
seruants
,
who
preach
to
them
the
word
of
God
,
that
they
are
vnprofitable
in
their
places
,
that
God
dooth
not
blesse
their
labors
,
and
that
their
vndiscreet
&
vnwarranted
proceedings
in
the
duties
of
their
calling
,
&
in
the
course
of
their
life
,
is
a
great
stumbling
block
in
the
waies
of
the
hearers
,
and
a
maine
reason
wherfore
the
people
for
the
most
part
be
so
carelesse
in
matters
of
religion
,
so
litle
profit
by
that
which
is
taught
,
and
take
so
little
regarde
of
walking
in
obedience
accordingly
.
And
through
this
conceite
do
they
take
libertie
to
them-selues
,
for
an
odious
and
vnchristian
contempt
and
despising
of
Gods
Ministers
.
And
so
,
as
forgetting
themselus
,
and
neuer
looking
vpon
their
owne
wayes
,
they
cast
the
falt
of
all
the
euill
that
is
among
them
,
vpon
such
as
continually
labour
to
doo
vnto
them
the
greatest
good
.
I
will
not
compare
the
persons
,
for
that
cannot
be
(
as
I
freely
confesse
)
without
intollerable
pride
and
blasphemy
,
but
respecting
the
causes
(
which
are
one
and
the
same
)
with
as
good
right
,
might
they
so
condemne
the
holye
prophets
and
Apostles
as
the
causes
and
authours
of
the
peoples
ignorance
,
coldnesse
,
and
carelesnesse
in
religion
,
and
of
al
other
euil
in
the
daies
that
they
liued
.
The
Prophet
Esay
preached
to
the
people
of
his
time
,
aboue
sixtie
years
,
and
the
Prophet
Ieremy
aboue
40.
and
all
the
other
Prophets
proportionably
,
and
now
I
trust
,
they
will
not
say
,
that
the
want
of
either
discretion
,
or
good
gouernment
in
the
doctrine
or
life
of
these
holye
men
,
was
the
cause
of
the
euill
which
was
then
among
the
people
,
yet
with
how
small
fruit
they
preached
,
and
how
litle
good
they
did
with
al
their
labour
and
endeuour
,
besides
the
whole
course
of
their
writings
,
and
their
lamentable
complaints
whereof
I
haue
spoken
before
,
the
euent
of
Gods
iudgements
in
punishing
the
Iewes
,
doth
further
proue
.
For
,
for
that
onely
cause
I
meane
,
in
contemning
Gods
word
,
and
for
disobeying
and
persecuting
the
Prophets
,
did
the
Lord
bring
vpon
them
the
king
of
Babylon
,
who
in
the
ninth
yeare
of
Zedekiah
king
of
Iudah
,
came
and
besieged
Ierusalem
,
and
in
the
eleuenth
yeare
tooke
and
ransacked
it
.
God
thus
plaguing
the
contempt
of
his
worde
,
when
after
so
long
preaching
no
fruit
would
follow
:
&
yet
was
not
the
Prophet
Ieremy
in
fault
,
nor
other
the
true
prophets
of
God
:
for
the
inuasion
of
these
strangers
,
for
the
ouerthrow
of
this
noble
City
,
or
for
the
grieuous
captiuity
of
this
miserable
people
;
but
the
loosenesse
of
their
owne
liues
,
&
their
great
contempt
and
ingratitude
in
those
respects
I
spake
before
,
most
worthily
brought
this
fearefull
plague
and
iudgement
vppon
them
.
The
like
might
be
sayde
of
Christ
,
and
of
his
Apostles
&
Disciples
,
they
most
diligently
preached
among
the
Iewes
,
but
with
small
fruite
,
if
wee
consider
either
the
purity
of
the
Doctrine
,
the
excellency
of
the
teachers
,
or
the
wonderfull
workes
and
myracles
,
that
wer
by
gods
power
wrought
for
the
confirmation
of
that
which
was
taught
.
Now
,
althogh
there
be
no
comparison
betwixt
the
persons
,
as
I
said
before
,
yet
the
doctrine
which
we
preach
is
one
and
the
same
that
Christ
&
his
apostles
haue
taught
before
vs
,
and
left
vnto
vs.
And
this
further
,
I
do
not
doubt
,
may
be
boldly
and
truly
spoken
,
that
howsoeuer
our
aduersaries
,
by
reason
of
our
infirmities
,
haue
more
matter
,
and
greater
likelyhood
;
yet
surely
,
as
the
ancient
accusations
of
the
wicked
against
Christ
and
his
Apostles
,
were
nothing
but
a
colour
and
pretence
of
reprobate
mindes
,
to
feede
themselues
in
the
wicked
contempte
of
Gods
word
,
and
in
a
loose
and
vnbridled
kind
of
life
;
so
is
there
no
other
account
to
bee
made
of
the
greatest
part
of
such
slanders
and
reproaches
as
are
vttered
against
the
Ministers
of
the
Gospel
at
this
day
.
It
is
not
my
purpose
(
as
God
is
my
record
)
to
patronize
any
thing
that
in
any
of
that
calling
may
be
found
euil
or
amisse
;
nay
,
it
shal
be
far
from
me
(
throgh
Gods
grace
)
to
iustifye
my selfe
in
any
thing
at
all
,
that
vpon
due
triall
&
examination
may
be
found
worthy
of
reproof
.
For
better
were
it
(
I
confesse
)
that
Milstones
were
hanged
about
our
necks
,
and
that
we
were
cast
in
the
midst
of
the
Sea
,
rather
then
our
life
or
euill
doing
should
be
such
an
offence
,
as
to
hinder
any
one
in
the
way
of
saluation
.
But
my
purpose
is
,
to
take
from
the
men
of
this
worlde
,
such
pretences
and
excuses
as
they
make
,
to
nuzzle
them-selues
in
a
licentious
life
.
And
to
let
it
appeare
,
that
that
which
they
alledge
and
Obiect
against
the
Ministers
of
Christ
,
is
not
the
main
cause
wherfore
the
sincerity
of
the
gospell
is
so
little
regarded
,
our
lord
Iesus
christ
in
that
parable
.
Ma.
13.
teacheth
men
to
iudge
otherwise
,
to
look
into
themselues
,
&
to
search
their
own
bosoms
for
the
cause
and
reason
wherfore
the
word
of
God
hath
no
more
place
in
them
.
Although
the
seed-sower
bee
neuer
so
honest
a
man
,
and
most
skilfull
and
cunning
in
his
trade
,
though
hee
make
neuer
so
good
choise
of
his
seede
,
and
be
neuer
so
carefull
to
purge
and
cleare
it
from
al
damage
;
yet
if
the
ground
bee
barren
and
naught
,
his
labor
is
lost
,
and
no
good
effect
can
follow
thereupon
.
And
on
the
contrary
,
though
the
sower
bee
neuer
so
vnskilful
in
sowing
,
and
haue
no
desire
at
all
that
the
seed
which
he
soweth
should
growe
and
prosper
;
yet
if
the
seede
bee
good
,
and
the
ground
too
,
it
will
grow
and
bring
forth
fruit
.
Now
,
as
the
word
of
God
is
the
seede
,
so
is
the
ground
the
hearts
and
minds
of
such
as
heare
it
preached
.
A
good
heart
,
wheresoeuer
,
or
of
whomsoeuer
it
heare
Gods
worde
,
nay
though
it
be
but
read
of
a
childe
,
yet
will
it
enter
into
him
,
and
do
him
good
.
But
a
godlesse
heart
,
a
prophane
and
Wicked
man
,
though
hee
heare
neuer
so
good
a
man
preach
,
nay
though
Christ
himself
,
or
an
Angell
from
heauen
,
should
speak
vnto
him
,
and
say
,
this
is
the
doctrine
of
saluation
,
giue
good
eare
vnto
it
,
beleeue
and
embrace
it
;
or
this
is
the
good
and
right
way
,
walke
directly
therein
;
yet
would
he
be
neuer
the
better
,
but
continue
as
prophane
(
if
not
become
worse
)
then
euer
before
.
And
this
may
suffice
for
the
answer
to
the
first
obiection
.
For
the
second
;
it
seemeth
strange
to
manie
that
are
well
minded
,
that
the
doctrin
of
the
gospel
,
being
(
as
it
is
)
so
purely
and
plentifully
preached
,
and
so
wisely
,
so
plainly
and
perticulerly
applied
to
mens
consciences
,
should
yet
be
no
more
effectual
to
the
reformation
of
mens
hearts
,
and
to
the
amendment
of
their
liues
,
that
men
should
bee
so
little
allured
with
the
sweet
promises
of
Gods
grace
and
mercy
in
Christ
Iesus
,
or
so
little
terrified
with
the
denouncing
of
Gods
iudgements
.
It
makes
them
wonder
,
that
any
man
that
is
eyther
a
vaine
swearer
,
or
a
scoffer
,
or
a
lyer
,
or
a
filthy
speaker
,
and
that
is
guilty
in
himselfe
,
either
of
malice
,
or
enuy
,
of
contention
of
strife
,
or
any
other
sinne
whatsoeuer
,
shoulde
heare
these
or
any
of
these
thinges
so
spoken
against
,
and
condemned
by
the
authority
of
God
him selfe
in
his
worde
,
and
yet
continue
in
them
,
or
in
any
of
them
without
repentance
.
O
Lord
(
say
they
)
what
a
pittifull
thing
is
this
,
that
any
shoulde
thus
wilfully
shut
their
eyes
,
that
they
may
not
see
,
stop
their
eares
,
that
they
may
not
heare
,
and
thus
harden
their
hearts
,
that
they
might
not
vnderstand
?
To
see
a
papist
(
that
refuseth
to
come
to
our
assemblies
where
the
word
of
God
is
preched
)
to
bee
thus
minded
and
thus
hardned
in
the
lusts
and
affections
of
his
own
heart
,
it
is
not
strange
.
But
for
any
man
that
carrieth
the
name
and
countenance
of
a
Protestant
and
professor
of
the
Gospell
,
and
that
enioyeth
an
ordinary
ministerie
for
his
instruction
and
direction
,
to
bee
thus
euill
affected
,
it
seemeth
vndoubtedly
very
straunge
,
and
is
a
great
astonishment
vnto
many
;
yea
,
and
makes
many
good
men
,
not
onely
to
sigh
&
lament
,
but
euen
with
Dauid
,
Psalm
.
cxix
.
To
gush
out
riuers
of
water
,
for
very
sorrow
●●d
greefe
,
that
men
should
bee
so
care●esse
of
their
owne
good
,
and
run
so
desperately
to
their
owne
destruction
.
But
surely
,
if
with
Dauid
we
go
into
the
sanctuary
of
God
,
and
looke
well
vpon
this
chapter
,
and
especially
vpon
this
text
,
&
consider
withall
,
how
God
hath
Mercie
●n
whom
he
wil
(
as
the
apostle
speaketh
againe
,
cha
.
9
)
and
whom
he
wil
he
hardneth
,
that
he
couereth
some
with
a
Spirite
of
slumber
,
giueth
them
eyes
that
they
shoulde
●ot
see
,
and
eares
that
they
should
not
heare
,
we
may
see
sufficient
matter
to
cleare
al
doubts
,
to
cease
al
maruailing
,
al
sorrow
and
mourning
,
and
to
say
euery
one
to
his
owne
soule
:
why
art
thou
cast
down
my
soule
?
why
art
thou
grieued
or
discoraged
?
The
iudgements
of
God
are
high
&
aboue
our
reach
.
If
God
hath
giuen
men
ouer
to
such
a
reprobate
sense
,
thus
blinded
their
eyes
,
stopped
their
eares
,
and
hardned
their
hearts
,
who
can
helpe
it
?
It
lyeth
not
in
our
power
,
eyther
to
open
their
eyes
and
eares
,
or
to
mollifie
●heir
hearts
.
Wee
must
pray
vnto
God
for
their
conuersion
,
if
it
may
stand
with
his
blessed
wil
,
and
vse
all
good
meane●
(
to
that
end
)
according
to
our
places
&
callings
,
and
so
leaue
them
vnto
god
,
saying
as
the
Apostle
speaketh
in
the
latter
part
of
this
chapter
.
O
the
deepenesse
of
the
riches
both
of
the
wisedome
and
knowledge
of
God
:
How
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
?
Last
of
al
,
we
may
see
further
from
hence
,
what
a
fearful
thing
it
is
for
men
to
harden
their
hearts
against
the
Doctrin
of
the
gospel
,
and
to
be
either
so
stubborne
or
malicious
against
the
Minister
that
preacheth
vnto
them
,
as
not
to
regard
the
instruction
and
the
exhortations
which
he
doth
teach
and
deliuer
.
They
heereby
wilfully
shutting
agaynst
themselues
the
gate
of
Gods
kingdom
;
&
whereas
the
word
of
God
is
in
it selfe
,
and
vnto
the
elect
of
God
,
a
sweet
sauor
of
life
,
and
the
mighty
power
of
God
to
saluation
,
they
make
it
by
this
meanes
,
vnto
them
,
the
sauour
of
death
&
condemnation
,
to
their
fearful
confusion
for
euermore
.
This
is
manifest
also
in
the
example
of
the
Iewes
,
they
being
a
stubborn
people
,
and
most
maliciously
bent
against
Christ
,
because
hee
would
not
flatter
them
in
their
sins
,
but
plainly
and
particularly
applied
his
Doctrine
vnto
their
consciences
.
No
other
effects
can
we
see
(
in
the
greatest
part
of
them
)
by
all
his
preaching
and
continual
exhortations
,
but
the
effects
of
men
giuen
ouer
to
a
reprobate
sense
.
Somtimes
astonishment
,
sometimes
palpable
ignorance
,
somtimes
mocking
,
wresting
,
peruerting
,
slandring
,
persecuting
,
no
sound
knowledge
,
no
true
faith
,
no
true
repentance
,
no
true
zeal
of
gods
glory
,
no
fruit
or
effect
of
true
loue
,
nor
any
other
thing
at
all
,
that
might
either
bring
them
true
peace
of
conscience
,
or
tend
to
the
sealing
of
their
saluation
.
So
that
this
may
bee
a
lesson
,
nay
a
fearful
example
for
vs
,
&
for
all
posterities
and
generations
to
come
,
that
we
may
learne
to
take
heed
how
we
harden
our
harts
,
or
be
malicious
against
those
whom
God
hath
sent
to
break
vnto
vs
the
breade
of
life
,
least
God
forsake
vs
,
yea
euen
whilest
hee
speaketh
vnto
vs
by
his
seruants
,
in
the
ordinary
Ministry
and
preaching
of
the
gospel
.
But
that
we
humble
our selues
before
the
Lord
,
and
craue
the
gracious
aide
and
assistance
of
his
holy
spirit
.
It
being
most
sure
&
certaine
,
that
vnlesse
the
Lord
ioyne
the
efficacy
of
his
spirite
with
the
outwarde
sound
and
ministry
of
his
word
,
we
shall
be
as
malicious
,
as
ignorant
,
as
peeuish
and
peruerse
,
as
farre
from
hauing
any
sound
comfort
by
that
which
we
heare
,
as
were
the
Iewes
,
whose
fearfull
example
is
thus
set
before
vs.
And
therefore
,
how
highly
it
standeth
vs
vpon
,
to
pray
and
beseech
the
Lord
,
so
to
prepare
and
sanctify
our
eares
and
hearts
,
that
we
be
not
idle
,
vnfruitful
,
and
vnprofitable
hearers
of
Gods
worde
,
when
it
is
preached
vnto
vs
,
but
that
we
may
euermore
hear
it
,
with
that
manner
of
hearing
,
which
is
proper
and
peculier
to
Gods
Children
,
with
feare
and
trembling
,
as
the
Worde
proceeding
out
of
Gods
owne
mouth
,
and
with
ioy
and
cheerefulnesse
,
as
the
word
of
life
,
yea
,
euen
as
the
power
of
God
,
to
the
euerlasting
peace
and
saluation
of
our
soules
:
I
neede
not
vrge
it
further
,
it
beeing
so
cleare
and
manifest
,
that
euery
one
may
clearely
see
and
conclude
with
himselfe
.
It
followeth
in
the
latter
part
of
this
verse
.
The
twelfe
Sermon
.
Vnto
this
day
.
THese
wordes
the
Apostle
addeth
of
himselfe
,
and
they
are
not
spoken
by
the
Prophet
Esay
,
but
to
bee
ioyned
in
sence
with
the
latter
ende
of
the
former
verse
,
as
if
it
should
be
read
after
this
maner
,
The
election
hath
obtained
it
,
&
the
rest
haue
bin
hardned
vnto
this
day
.
And
so
all
that
goeth
before
in
this
eight
verse
,
to
be
considered
as
a
parenthesis
,
as
spoken
by
the
way
,
and
consisting
of
it selfe
.
For
the
Doctrine
then
arising
hence
.
Wee
learne
,
that
this
difference
is
alwayes
to
bee
founde
betwixt
the
elect
and
the
Reprobate
.
The
elect
,
howsoeuer
they
may
be
blinde
and
ignoraunt
,
obstinate
and
vntowarde
,
and
carelessely
runne
headlong
euen
according
vnto
the
lustes
and
affections
of
their
owne
hearts
,
with
the
prophane
multitude
of
the
world
,
to
the
wayes
&
delights
of
sin
and
vngodlines
,
yet
is
it
but
for
a
time
.
The
Lorde
of
his
infinite
goodnesse
and
mercy
(
before
it
be
too
late
)
most
graciously
calling
and
conuerting
them
from
darknes
to
light
;
from
sin
vnto
righteousnes
,
from
the
power
of
Sathan
vnto
his
Maiesty
,
that
so
they
may
obtaine
forgiuenesse
of
theyr
sinnes
,
and
inheritance
among
them
that
are
sanctifyed
by
faith
in
Christ
Iesus
.
Whereas
the
Wicked
and
vngodly
,
as
(
through
the
corruption
of
their
owne
nature
,
and
instigation
of
Sathan
)
their
hearts
and
affections
are
set
with
delight
on
those
things
that
are
euill
&
naught
;
euen
so
,
doo
they
continue
and
goe
forward
from
euil
to
woorse
,
without
remorse
of
Conscience
,
vntill
they
haue
heaped
vp
the
full
measure
thereof
,
for
their
iust
condemnation
.
According
to
that
of
the
Apostle
,
2
Tim
.
3
,
13.
Euil
men
and
deceiuers
shal
wax
worse
and
worse
,
deceiuing
and
being
deceiued
.
Thus
stood
the
case
with
the
Iews
for
the
most
part
.
As
in
the
dayes
of
the
Prophets
,
Elias
&
Esay
,
they
were
giuen
ouer
to
idolatry
&
other
abhominations
,
to
infidelity
and
hardnesse
of
heart
,
contemned
Gods
worde
,
despised
and
persecuted
the
Prophets
,
euen
so
(
as
the
Apostle
heere
giueth
to
vnderstand
)
did
they
so
continue
vnto
that
very
time
wherein
hee
liued
.
The
rest
haue
bin
hardned
saith
he
,
vnto
this
day
.
To
this
also
most
plainly
,
2.
Cor
.
13
,
14
15.
Their
mindes
(
saith
he
)
are
hardned
,
for
vntil
this
day
,
remaineth
the
same
couering
vntaken
away
.
And
a
little
after
,
Euen
vnto
this
day
,
when
Moses
is
read
,
the
vail
is
laid
ouer
their
hearts
.
And
after
this
manner
,
(
through
the
iust
iudgement
of
God
vpon
them
)
doo
the
greatest
part
of
them
remaine
in
the
like
Ignorance
,
blindnes
,
infidelity
,
obstinacy
,
&
hardheartednes
,
euen
vnto
these
very
daies
of
ours
wherin
we
our selues
do
now
liue
.
The
Children
of
God
,
whensoeuer
either
their
owne
consciences
doo
reproue
them
for
sinne
,
or
others
do
exhort
and
admonish
them
,
howsoeuer
for
a
time
they
may
passe
it
ouer
,
and
regarde
it
not
;
yet
at
length
they
will
bethinke
themselues
,
be
touched
with
remorse
,
and
glorify
God
in
the
fruits
of
repentance
and
newnesse
of
life
.
Dauid
sinned
greeuously
in
adultery
&
murther
,
but
being
an
elect
childe
of
God
,
he
was
no
sooner
brought
to
a
serious
sense
and
consideration
of
his
sin
by
the
Prophet
Nathan
,
as
2
Sam
.
12
,
13.
but
with
a
penitent
heart
hee
confessed
the
same
.
Peter
also
,
greatly
offended
in
denying
his
Lorde
and
Maister
,
but
hee
was
no
sooner
put
in
minde
of
his
sinne
,
by
the
crowing
of
the
Cocke
,
but
(
as
we
may
see
,
Math
.
26
,
75.
)
he
wept
most
bitterly
to
consider
his
fall
.
Paule
,
before
his
conuersion
,
was
a
greeuous
persecutor
of
the
Church
of
Christ
,
making
hauocke
of
all
such
as
professed
his
Name
,
asmuch
as
lay
in
him
,
but
being
an
elect
and
chosen
Vessell
of
God
,
hee
was
no
sooner
admonished
and
exhorted
to
Repentance
,
but
he
presently
setled
himself
to
obey
the
Lords
wil
,
as
Acts
9
,
6.
Lord
(
sayth
he
)
what
wilt
thou
that
I
doo
?
As
if
hee
sayde
,
I
am
now
ready
to
performe
whatsoeuer
it
shall
please
thee
to
enioyn
or
commaund
.
But
now
,
how
contrary
heereunto
,
is
the
affection
and
inclination
of
wicked
&
vngodly
reprobates
,
we
haue
examples
in
Kain
,
Pharaoh
,
Esau
,
Ahab
,
Iudas
,
and
in
the
Scribes
and
Pharisees
,
who
although
they
were
guiltie
in
their
Consciences
of
great
and
greeuous
transgressions
,
and
often
admonished
and
exhorted
to
Repentaunce
,
yet
they
still
continued
in
their
lewdnesse
,
&
what
outward
shew
of
remorse
soeuer
,
they
at
any
time
made
,
it
was
altogether
in
Hypocrisie
and
dissimulation
.
What
our
generall
estate
and
condition
is
by
Nature
,
how
we
are
thereby
dead
in
trespasses
and
sinnes
,
hauing
no
more
power
nor
ability
in
our selues
to
recouer
the
spirituall
life
lost
,
then
there
is
power
in
a
dead
carkasse
,
to
restore
it selfe
to
a
naturall
life
:
the
holye
Scripture
dooeth
plentifully
declare
,
Iohn
5
,
21.
Colos
.
2
,
13.
Ephes
.
2
,
1.
and
in
many
other
places
,
as
wee
haue
had
often
occasion
to
consider
at
large
.
But
nowe
,
howsoeuer
thus
by
Nature
stands
the
case
with
all
men
,
yet
such
among
the
rest
,
as
doo
belong
vnto
eternall
life
,
the
Lord
doth
not
alwayes
leaue
in
this
wretched
condition
,
but
in
due
&
conuenient
time
deliuereth
them
from
the
power
of
darknesse
,
and
bringeth
them
into
the
liberty
of
his
adopted
children
,
and
sanctifyeth
them
for
the
aduancement
of
Gods
glory
,
and
for
the
sealing
of
their
owne
saluation
,
in
the
fruits
of
the
spirit
,
in
all
goodnesse
,
righteousnesse
,
and
truth
,
according
to
their
seuerall
places
and
callinges
,
and
the
diuers
occasions
that
are
offred
.
Dost
thou
then
see
any
man
carelesly
and
securely
continuing
in
his
old
and
former
sinnes
,
that
either
from
his
cradle
or
otherwise
heeretofore
,
hath
bin
a
vaine
swearer
,
or
a
blasphemer
,
a
whoremaster
,
a
drunkard
,
a
wrangler
,
a
scoffer
,
giuen
to
contention
,
quarrelling
,
or
debate
,
a
lyer
,
a
filthy
speaker
,
an
oppressor
,
or
a
backbiter
,
and
notwithstanding
all
wholesome
instructions
and
exhortations
that
tend
to
the
contrary
,
continues
so
stil
;
is
stil
a
known
and
a
notorious
transgessor
in
these
or
in
any
of
thē
;
as
som
such
there
are
,
who
by
any
good
means
that
can
be
vsed
,
wil
not
be
reclaimed
,
but
alwaies
continue
in
their
vnregenerate
estate
,
hauing
so
accustomed
them-selues
to
these
and
such
like
things
,
and
growne
to
such
an
habite
in
them
,
that
there
is
nowe
no
more
hope
of
their
chaunging
to
the
better
,
then
of
the
blacke
Moore
his
changing
his
skin
,
and
the
Leopard
his
spots
,
as
speaketh
the
Prophet
Ieremy
,
ch
.
13.
Wel
know
such
a
one
,
whosoeuer
he
be
,
and
mark
him
out
from
among
all
others
,
to
bee
in
a
most
desperate
and
miserable
condition
.
And
howsoeuer
the
Lord
God
in
mercy
may
heerafter
cal
&
bring
such
to
repentance
(
which
is
euermore
to
be
desired
&
praied
for
,
if
it
may
stand
with
his
blessed
wil
)
yet
know
their
estate
in
the
meane
time
,
(
I
say
againe
)
to
be
most
fearful
.
And
let
al
others
learn
by
the
example
of
such
(
as
they
tender
the
glory
of
God
,
and
their
owne
saluation
)
to
beware
and
take
heed
of
continuing
in
sin
.
It
being
the
property
of
Gods
children
when
they
are
called
and
conuerted
,
to
be
so
altred
and
transformed
from
their
former
corrupt
&
vnwarranted
conuersation
,
that
howsoeuer
they
cannot
glorifie
God
in
such
perfection
as
they
woulde
;
yet
the
desires
of
their
hearts
,
and
the
endeuours
of
their
liues
,
are
wholly
addicted
thereunto
,
and
set
thereupon
.
Whereas
before
,
they
were
full
of
vnrighteousnesse
,
fornication
,
wickednesse
,
&c.
(
as
the
Apostle
speaketh
of
the
vnregenerate
Gentiles
,
Rom.
1.
)
being
called
and
conuerted
,
they
become
Ful
of
goodnesse
,
filled
with
al
knowledge
,
&
are
able
to
admonish
one
another
,
as
he
speaketh
of
the
conuerted
Gentiles
,
Rom.
15.
Whereas
before
,
all
the
Religion
which
they
had
,
was
onely
in
wordes
and
outward
shewes
,
vpon
their
conuersion
,
it
presently
beginneth
to
be
in
al
goodnes
,
righteousnes
,
and
trueth
,
they
hauing
a
care
&
a
conscience
to
amend
their
liues
&
to
practise
in
the
whole
course
of
their
conuersation
,
whatsoeuer
they
know
&
professe
,
according
to
the
wil
&
word
of
God
.
If
before
they
were
vain
swearers
,
now
they
haue
regarde
to
vse
the
Name
of
god
with
high
reuerence
whensoeuer
they
speake
or
thinke
of
it
.
If
before
they
haue
bin
vnchast
&
dissolute
,
nowe
they
haue
a
care
to
keepe
their
bodies
&
souls
chast
and
pure
,
as
becom
the
temples
of
the
holy
ghost
:
If
before
they
were
giuen
to
quarrelling
,
contention
,
&
strife
,
now
they
are
peace-makers
,
seeke
it
,
&
follow
after
it
:
If
before
they
haue
bin
scoffers
,
raylers
,
filthy
talkers
,
or
slanderers
,
now
their
care
wil
be
to
speake
the
wordes
of
truth
&
sobernes
,
that
no
corrupt
communication
proceed
out
of
their
mouths
but
that
which
is
good
to
edification
,
&
may
minister
grace
to
those
that
heare
them
:
yea
,
and
thus
stands
the
case
with
them
,
as
touching
all
other
perticulers
that
may
be
remembred
.
According
as
of
this
difference
betwixt
the
estate
&
condition
of
gods
children
,
considered
both
before
&
after
their
calling
&
conuersion
speaketh
the
Apostle
,
Eph.
2.
Wherefore
remember
that
ye
being
in
time
past
,
Gentiles
in
the
flesh
,
&
cald
vncircumcision
of
thē
which
are
called
circumsion
in
the
flesh
made
with
hands
,
that
ye
were
(
I
say
)
at
that
time
without
Christ
,
and
were
aliants
from
the
Commonwealth
of
Israel
,
&
were
strangers
from
the
Couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
.
But
now
in
Christ
Iesus
,
ye
which
once
were
far
off
,
are
made
neere
by
the
blood
of
Christ
.
For
he
is
our
peace
,
&c.
Heereof
the
Apostle
Peter
also
1
Pet
.
2
,
10.
Which
in
time
past
,
saith
he
,
were
not
a
people
,
yet
are
now
the
people
of
God
,
which
in
time
past
were
not
vnder
mercy
,
but
now
haue
obtained
mercy
.
And
1.
Cor
.
6
,
9
,
10
,
11.
after
the
Apostle
hath
reckoned
vp
a
great
number
of
wicked
and
vngodly
liuers
,
Fornicaters
,
idolaters
,
adulterers
,
wantons
,
drunkards
,
raylers
,
&
such
like
,
plainly
denouncing
,
that
no
such
shal
inherit
the
kingdom
of
God
:
hee
presently
addeth
,
saying
,
And
such
were
some
of
you
;
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
&
by
the
spirit
of
our
God
.
Much
might
bee
spoken
,
and
many
other
places
alledged
,
but
by
this
already
deliuered
,
wee
may
plainly
see
,
what
a
great
change
and
alteration
the
Lord
dooth
worke
and
bring
to
passe
in
all
those
that
do
belong
vnto
him
.
In
all
those
(
I
say
)
that
doo
belong
vnto
him
;
for
the
Wicked
,
howsoeuer
they
may
sometimes
haue
some
prick
of
conscience
,
and
sodaine
motions
vnto
that
which
is
good
,
and
so
as
they
may
seeme
to
be
sorry
for
their
sins
,
and
verie
resolute
to
walke
in
newnesse
of
life
;
yet
as
such
motions
are
neuer
wrought
in
them
by
Gods
sanctifying
spirit
,
so
haue
they
neuer
any
certainty
of
continuance
,
but
as
a
flame
or
flash
of
fire
in
strawe
or
stubble
,
as
they
suddainly
arise
vpon
carnal
respects
,
so
as
sodanly
do
they
vanish
&
passe
away
againe
.
Their
stony
hearts
cannot
be
made
flesh
;
all
is
quickly
forgotten
,
and
they
are
still
the
same
men
they
were
before
.
So
then
we
see
heere
(
to
conclude
withall
)
that
one
course
is
to
be
taken
with
the
godly
,
and
another
with
the
wicked
,
aswel
in
the
Ministry
&
preaching
of
the
Gospell
,
as
otherwise
.
Such
as
continue
in
their
lewdnesse
,
and
will
not
bee
reformed
(
but
harden
their
harts
,
and
make
stiffe
their
neckes
against
such
wholsom
aduise
and
counsel
as
tendeth
thereunto
.
)
Such
are
to
be
reprooued
and
vpbraided
,
aswell
with
their
former
,
as
with
their
daily
transgressions
.
A
man
may
boldly
say
to
such
a
one
,
thou
hast
alwayes
bin
of
a
lewd
and
vngodlye
disposition
,
as
eyther
in
this
or
in
that
respect
,
and
so
thou
art
stil
;
we
shal
do
such
no
wrong
at
all
,
though
wee
lay
to
their
charge
,
and
vrge
to
their
Consciences
,
one
and
the
same
sinne
and
offence
,
and
that
againe
and
againe
,
yea
,
so
long
as
they
continue
therein
without
Repentance
.
But
when
a
man
that
hath
bin
of
a
lewd
disposition
,
is
now
become
an
honest
man
.
If
he
were
in
time
past
,
either
a
vaine
swearer
,
or
a
whore-monger
,
or
a
drunkard
,
a
malicious
,
enuious
,
or
a
contentious
person
,
or
any
other
way
euill
inclined
,
and
hath
now
left
his
olde
and
former
sinne
,
and
endeuoureth
to
walke
in
a
better
way
.
It
standeth
with
no
warrant
from
Gods
word
,
to
obiect
any
former
matter
at
all
,
to
the
disgrace
of
such
a
one
.
But
God
is
to
be
glorifyed
for
his
Conuersion
,
and
the
party
encouraged
by
all
good
meanes
to
a
zealous
proceeding
in
the
obedience
of
the
trueth
.
So
that
fitly
are
all
such
heere
met
withall
,
and
iustly
reprooued
,
who
(
to
the
disgrace
of
the
glorious
Gospell
of
Iesus
Christ
which
they
professe
)
are
very
ready
to
vpbraide
those
that
feare
god
with
the
sins
and
transgressions
of
their
vnregenerate
estate
with
such
faults
&
transgressions
as
they
haue
committed
before
the
time
of
their
calling
.
As
many
such
there
are
,
who
if
they
heare
any
thing
vttred
to
the
praise
and
commendation
of
any
man
(
for
godlines
&
religion
)
whom
they
do
not
affect
.
If
they
knowe
or
can
call
to
minde
,
or
do
but
heare
of
any
vnwarranted
behauiour
,
committed
by
thē
in
the
former
part
of
their
life
,
great
or
smal
;
how
long
ago
soeuer
it
wer
done
,
&
how
penitent
soeuer
for
it
,
they
haue
bin
since
,
yet
will
they
be
sure
,
eyther
to
cast
it
in
their
teeth
(
if
they
presently
confer
with
them
,
)
or
to
blaze
it
abroade
to
the
greatest
reproach
and
disgrace
of
them
,
they
possibly
may
.
Thus
did
not
the
Apostle
Paule
deale
with
the
Romanes
.
After
their
calling
and
Conuersion
,
hee
vpbrayded
them
not
with
their
former
Idolatry
and
prophanesse
,
howe
great
and
horrible
soeuer
it
were
,
But
God
be
thanked
(
sayeth
hee
)
Rom.
6
,
17
That
ye
haue
beene
the
seruants
of
sin
,
but
ye
haue
obeyed
from
the
heart
,
&c.
And
thus
(
I
say
)
ought
we
to
do
,
reproaching
onely
such
with
their
former
transgressions
,
who
wilfully
and
shamelesly
continue
in
them
,
but
neuer
obiecting
to
the
disgrace
of
any
reformed
Christian
,
what
he
hath
bin
in
times
past
,
but
giuing
thankes
vnto
God
for
that
hee
is
now
.
And
the
which
,
to
the
end
we
may
do
in
vprightnesse
of
hart
,
and
without
respect
of
persons
,
as
occasion
may
be
offered
:
Let
vs
humble
our selues
before
God
in
prayer
,
and
craue
the
gracious
assistance
and
direction
of
his
blessed
spirit
.
❧
Two
Sermons
vpon
these
words
,
in
the
latter
part
of
the
twentith
verse
.
Be
not
high
minded
,
but
feare
.
LOuing
and
Christian
Reader
,
when
the
precedent
Sermons
were
ready
for
the
Presse
,
there
was
no
intent
or
purpose
that
any
other
should
be
published
.
But
before
their
full
impression
(
and
namely
in
this
month
of
March
1612.
)
it
came
to
passe
(
through
an
ordinary
and
orderly
succession
)
that
these
two
ensuing
,
were
likewise
Preached
.
The
which
two
,
finding
no
better
entertainement
then
the
former
,
but
the
first
of
them
being
as
much
cauilled
at
,
peruerted
,
and
derided
:
some
of
the
hearers
applying
it
to
themselues
,
and
that
as
particularly
as
if
they
had
beene
expresly
named
and
pointed
out
.
And
therevpon
kicking
and
spurning
at
it
,
as
if
all
were
spoken
of
mallice
,
and
as
if
the
Pulpit
were
made
a
place
by
the
Minister
(
by
the
disgracing
of
them
)
to
reuenge
himselfe
.
It
hath
therefore
bin
thought
requisite
,
by
some
well
affected
,
that
they
should
be
added
vnto
the
other
,
and
that
altogether
should
bee
tryed
and
examined
by
such
as
feare
God
,
&
haue
godly
wisedome
&
vnderstanding
to
discern
.
Vnto
whose
censure
,
the
Preacher
doth
most
cheerefully
and
willingly
,
yeilde
and
submit
himselfe
.
¶
Be
not
high
minded
,
but
feare
.
THese
wordes
,
doe
containe
a
part
of
the
Apostles
answere
vnto
an
obiection
which
hee
preuenteth
in
the
former
verse
.
The
obiection
is
to
this
effect
,
and
as
if
some
one
of
the
Gentiles
(
grounding
the
same
vpon
the
Doctrin
which
he
had
taught
before
)
should
thus
alledge
;
The
Branches
are
broken
off
;
that
is
to
say
,
the
Iewes
are
reiected
,
that
we
Gentiles
might
bee
receiued
into
their
place
;
and
that
there
is
therefore
sufficient
matter
for
vs
,
of
glorying
and
triumphing
ouer
them
.
Now
to
this
obiection
,
the
Apostle
aunswereth
in
this
twentith
verse
,
graunting
the
first
part
;
as
namely
,
that
the
braunches
are
broken
off
;
that
is
,
that
the
Iewes
indeed
are
reiected
,
and
that
the
Gentiles
are
entertained
into
their
stead
,
but
the
consequent
hee
denieth
,
by
expounding
the
cause
of
their
reiection
;
namely
,
Infidelity
,
whereunto
by
Nature
the
Gentiles
are
as
apt
,
and
as
readily
inclined
as
the
Iewes
.
Well
(
saith
he
)
through
vnbeleefe
●hey
are
broken
off
,
&
thou
standest
by
faith
;
●e
not
high
minded
,
but
feare
.
As
if
hee
●aid
,
it
is
true
that
thou
obiectest
,
that
the
Iewes
are
cast
off
,
and
you
receiued
,
but
●his
withall
thou
oughtest
to
know
,
to
●onsider
,
and
weigh
with
thy selfe
,
that
●eeing
vnbeleefe
is
the
cause
of
their
reie●tion
,
and
that
thou
thy selfe
by
Nature
●t
as
subiect
thereunto
as
they
,
there
is
●herefore
no
cause
wherfore
thou
shoul●est
insult
or
triumph
,
or
behaue
thy selfe
●oudly
and
arrogantly
towardes
them
,
●ut
that
thou
shouldst
rather
feare
;
that
●s
to
say
,
modestly
and
reuerently
wor●hip
,
and
serue
God
,
and
apply
thy selfe
●ith
so
much
the
more
greater
diligence
●nd
endeuour
,
for
the
preseruing
and
safe
●ttaining
of
that
Faith
,
by
which
at
the
●●st
thou
wast
engrafted
,
and
whereby
(
as
●ee
)
thou
dost
stand
and
abide
.
Thus
ha●ing
the
sence
of
the
obiection
,
and
of
●he
Apostles
answere
thereunto
;
now
●efore
I
enter
into
the
particular
pointes
●f
Doctrine
necessarily
and
naturally
a●●sing
out
of
these
wordes
,
this
question
●ath
neede
to
be
cleered
and
resolued
.
If
〈◇〉
bee
true
(
may
some
say
)
which
was
taught
the
last
time
,
out
of
that
which
immediatly
goeth
before
,
that
such
as
stan●
by
Faith
in
the
State
of
grace
,
haue
suc●
a
firme
and
vnmooueable
abiding
,
a●
that
they
may
assure
themselues
of
the●●
saluation
,
and
that
nothing
shall
separat●
them
from
the
loue
and
fauour
of
God
how
,
and
in
what
sence
then
doth
the
Apostle
heere
exhort
them
to
feare
?
If
the●
must
feare
,
how
can
they
assure
themselues
of
their
stedfast
standing
?
For
answer
whereunto
we
must
first
know
:
firs●
that
the
Apostle
in
this
place
directeth
no●
his
speech
vnto
euery
particular
person
but
to
the
Gentiles
in
generall
,
amon●
whom
at
that
time
(
as
wel
as
now
)
there
(
n●
doubt
)
were
many
arrogant
and
vnsanct●fied
professors
,
many
double
and
dissembling
Hypocrites
,
for
whom
this
admon●tion
was
very
necessary
.
Secondly
,
th●
word
[
Feare
]
in
this
Text
,
is
not
to
be
taken
for
any
troubling
or
tormenting
fea●
but
for
a
reuerend
awe
of
Gods
iudg●ments
,
and
for
an
holy
care
and
endeuo●●
to
preuent
and
turne
away
the
wrath
a●
displeasure
of
God
:
the
which
holy
c●●
and
endeuour
,
may
very
well
stand
and
●gree
with
the
certainety
and
assurance
o●
Faith
and
saluation
.
So
then
,
the
Doctrine
arising
hence
in
the
first
place
,
is
this
;
that
true
Faith
,
and
pride
,
(
I
meane
pride
,
not
as
it
is
an
infirmity
in
Gods
Children
,
but
as
it
is
a
raigning
sinne
in
the
wicked
)
cannot
possibly
stand
and
agree
together
.
That
such
as
haue
proud
and
haughty
hearts
,
cannot
possibly
stand
in
the
State
of
Grace
,
can
neither
truely
beleeue
,
nor
religiously
submit
themselues
vnto
the
word
and
Gospell
of
Iesus
Christ
.
This
is
the
Doctrine
,
the
which
as
it
is
directly
offered
in
this
Text
,
so
doth
our
Lord
Iesus
Christ
himselfe
expresly
confirme
it
.
Iohn
5.44
.
Where
directing
his
speech
vnto
the
Iewes
,
hee
hath
these
wordes
;
How
can
ye
beleeue
,
which
receiue
honour
one
of
another
,
and
seeke
not
the
honour
that
commeth
of
God
alone
?
and
this
is
manifest
in
the
Pharisies
,
who
being
puffed
vp
with
a
high
conceit
of
themselues
,
scornefully
reiected
,
and
disdained
the
simplicity
of
the
Gospell
,
preached
vnto
them
by
Christ
himselfe
:
as
we
may
see
.
Iohn
8.9
.
and
in
many
other
places
.
This
may
yet
further
appeare
by
plentifull
other
testimonies
and
examples
,
as
Numb
.
15.
Nu
.
15
,
30.
where
it
is
expressely
pronounced
,
that
whosoeuer
doth
ought
presumptuously
or
in
the
pride
of
his
hart
,
he
is
so
farre
from
beleeuing
aright
,
as
that
he
is
guilty
,
euen
of
blaspheming
The
Lord
,
and
therefore
shall
be
cut
off
from
among
his
people
.
The
Prophet
Dauid
also
(
for
his
part
)
is
so
far
from
hauing
any
tollerable
conceit
that
it
is
possible
for
a
proude
and
high
minded
man
to
bee
the
Childe
of
God
,
and
truely
and
faithfully
to
belieue
in
Christ
,
as
that
he
flatly
protesteth
.
Psalme
101.
that
he
will
not
suffer
such
a
one
to
dwell
in
his
house
.
Psal
.
101
,
5
Him
that
hath
a
proude
looke
(
saith
he
)
and
an
high
hart
,
I
cannot
suffer
.
Of
such
pronounceth
Salomon
.
Prou.
6
,
16
,
17.
Prou.
16
,
5.
Also
Prou.
6.
that
they
are
hated
of
God
,
and
Chapt
.
16.
that
they
are
an
abhomination
vnto
him
.
And
before
all
this
,
Prou.
8
,
13.
Chapt
.
8.
that
it
is
a
principall
effect
of
the
feare
of
God
to
hate
such
manner
of
persons
.
Now
,
if
proud
and
high
minded
men
be
hated
of
God
,
and
an
abhomination
vnto
him
,
and
if
they
are
also
to
be
hated
of
all
such
as
feare
God
:
It
standeth
with
no
reason
,
to
imagine
or
think
that
such
can
possibly
stand
by
faith
in
the
State
of
grace
,
for
true
Faith
is
a
speciall
guift
of
Gods
grace
:
and
shal
we
say
,
that
God
giueth
such
speciall
graces
vnto
those
whom
he
hateth
,
and
are
abhominable
in
his
sight
?
It
is
surely
vnpossible
.
Their
heart
was
exalted
(
saith
the
Lord
of
the
Israelites
.
Hos
.
13
,
6.
Hos
.
13.
)
therefore
haue
they
forgotten
me
.
Marke
the
reason
;
Therefore
haue
they
forgotten
me
(
saith
the
Lord
)
and
why
?
Because
their
heart
was
exalted
.
So
we
see
,
that
a
proud
and
high
minded
man
,
cannot
so
much
as
truelie
remember
God
,
much
lesse
then
faithfully
beleeue
in
Christ
,
and
humbly
submit
himselfe
to
the
Doctrine
of
his
word
.
Behold
hee
that
lifteth
vp
himselfe
(
saith
the
Lord
by
the
Prophet
Habacuk
.
chapt
.
2.
)
his
mind
is
not
vpright
in
him
,
Hab.
2
,
4
,
5.
but
the
iust
shall
liue
by
his
Faith
:
yea
,
indeed
the
proud
Man
is
as
hee
that
transgresseth
by
Wine
,
therefore
shall
he
not
endure
,
&c.
In
which
wordes
we
see
a
manifest
opposition
betweene
pride
and
faith
.
And
by
all
these
places
wee
haue
this
truth
most
cleerely
confirmed
,
that
it
is
not
possible
that
a
proud
and
high
minded
man
should
truely
and
faithfully
beleeue
in
Christ
.
Now
secondly
we
are
to
obserue
,
that
pride
&
ambition
doe
commonly
goe
together
,
there
beeing
hardly
a
proude
man
that
is
not
ambitious
,
nor
an
ambitious
man
that
is
not
proud
.
And
in
whomsoeuer
these
are
seated
by
the
Deuill
(
for
hee
is
the
Authour
of
them
)
there
is
nothing
so
wicked
,
vile
,
and
abhominable
,
but
such
men
will
affect
it
,
and
are
apt
and
inclinable
thereunto
.
For
what
else
mooued
Korah
,
Dathan
,
and
Abiram
,
to
murmure
against
Moses
and
Aaron
,
and
to
stirre
vp
sedition
.
Numb
.
16.
Numb
.
16.
Athalia
to
destroy
all
the
Kinges
seede
,
but
that
shee
her selfe
might
raigne
?
2
Kin
.
11
,
1.
2.
Kin
.
11.
Zimri
,
Shallum
,
and
many
others
,
to
murther
their
Lords
and
Princes
.
1
King
.
1●
,
9
,
10.
2
Ki
.
15
,
10.
1.
King
.
16.
and
2.
King
.
15
?
Abimelech
to
murther
his
seauenty
Brethren
,
the
Sonnes
of
Ierubbal
.
Iudg
.
9.
Absolon
,
Iudg
9
,
5.
that
wicked
Hippocrite
and
vnnaturall
traitor
,
to
take
armes
against
his
Father
Dauid
,
and
to
driue
him
from
his
Kingdome
.
2
Sam
.
15.
Ambition
was
the
roote
and
Fountaine
of
all
this
.
And
by
these
examples
it
is
very
cleare
,
that
there
is
nothing
so
vile
and
abhominable
,
but
proud
and
ambitious
men
are
inclinable
vnto
it
.
Nowe
,
as
pride
and
ambition
,
so
also
doe
pride
and
vaine
boasting
commonly
goe
together
,
as
heereof
we
haue
examples
in
Ahashuerosh
.
Hest
.
1.
who
sitting
vpon
the
Throne
of
his
Kingdome
,
made
a
feast
to
all
his
Princes
and
Officers
,
boasting
of
his
Riches
,
and
of
the
glory
of
his
Kingdome
.
Est.
1
,
2
,
3
,
4
Est.
5
,
11
,
12
In
Haman
Chapt
.
5.
boasting
himselfe
of
the
glory
of
his
riches
,
and
wherein
the
King
did
magnifie
him
aboue
all
others
.
And
Dan.
4.
we
read
of
King
Nebuchadnezzar
,
how
walking
in
his
royall
Pallace
of
Babell
,
boasted
of
his
greatnesse
,
Dan
4
,
26
,
27.
saying
;
Is
not
this
great
Babell
,
that
I
haue
built
for
the
house
of
the
Kingdome
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
Maiesty
?
And
of
such
vaine
boasters
there
are
many
other
examples
;
some
glorying
in
their
Riches
;
some
boasting
of
their
strength
;
some
bragging
of
their
credite
,
of
the
fauour
of
great
men
,
and
such
like
.
But
now
before
we
proceed
any
further
,
let
vs
consider
how
odious
a
sinne
this
is
in
the
sight
of
God
,
and
that
by
calling
to
minde
the
fearefull
punnishments
and
iudgements
inflicted
and
executed
vpon
proude
,
ambitious
,
and
high
minded
men
,
vpon
vaine
glorying
,
and
vaine
boasting
persons
.
And
first
,
what
a
fearefull
punnishment
was
inflicted
vpon
our
first
Parents
,
when
as
not
being
content
with
that
estate
wherein
God
placed
them
,
they
would
needs
be
climing
higher
,
and
laboured
to
bee
like
vnto
God
?
Are
not
we
thereby
become
the
children
of
wrath
,
Ephe
.
2
,
3.
Psal
.
51
,
5.
conceiued
and
borne
in
sinne
,
by
Nature
the
very
Bondslaues
of
Satan
,
and
subiect
to
a
thousand
miseries
?
these
(
I
say
)
be
the
accursed
fruits
of
this
root
of
pride
and
ambition
,
whereby
we
may
cleerely
discerne
,
how
odious
and
loathsome
it
is
in
the
sight
of
God
.
What
iudgment
did
God
execute
vpon
proude
and
ambitious
Haman
,
Ester
7
,
10.
when
he
caused
him
to
be
hanged
vpon
the
very
same
gibbet
,
that
himselfe
a little
before
had
erected
for
Mordecaie
?
What
reuenge
did
hee
take
of
Athalia
,
when
hauing
murthered
all
the
Kings
seed
,
she
her selfe
was
slain
.
2.
King
.
11.
2
Ki
.
11
,
16.
How
fearefull
and
horrible
was
the
death
of
Absolon
,
when
as
hanging
vnder
a
Tree
by
the
haire
of
his
head
,
he
was
there
strooke
through
and
slaine
,
at
what
time
with
his
Army
hee
fought
against
his
Father
Dauid
.
2
Sam
.
18.
2
Sam
18
,
9
14.
Esay
14
,
4.
What
iudgement
did
the
Prophet
Esay
.
Chapt
.
14.
denounce
against
Nebucadnezzar
?
And
as
Daniell
declareth
.
Chap.
4
.
it
was
then
fulfilled
when
after
hee
had
exalted
himselfe
,
He
was
driuen
from
men
,
and
did
eate
Grasse
as
the
Oxen
,
Dan
4
,
30.
and
his
bodie
was
wet
with
the
Dew
of
Heauen
,
till
his
haires
were
growne
as
Eagles
Feathers
,
and
his
nailes
like
Birds
clawes
?
Neither
may
we
ouer-passe
the
fearfull
iudgement
of
God
executed
vpon
Herod
.
Act.
12.
who
being
puffed
vp
with
the
flattery
and
vaine
applause
of
the
people
for
the
eloquency
of
his
Oration
:
the
Text
saying
,
that
They
gaue
a
shout
,
crying
;
The
voyce
of
God
,
Acts
12
,
21
22
,
23.
&
not
of
man
:
because
hee
gaue
not
the
glory
vnto
God
,
but
vsurped
it
as
due
to
himself
,
he
was
Immediatly
smitten
by
the
Angell
of
the
Lord
,
and
being
eaten
of
Wormes
,
gaue
vp
the
Ghost
?
But
now
hauing
thus
made
manifest
the
loathsomnesse
of
this
sinne
,
by
the
consideration
of
Gods
fearefull
iudgements
executed
in
regard
thereof
:
It
remaineth
,
that
in
the
next
place
we
set
downe
some
particular
Arguments
and
effectes
of
pride
,
and
haughtinesse
of
mind
,
as
they
are
deciphered
in
the
word
of
God
,
and
seene
by
experience
in
the
behauiour
and
conuersation
of
such
manner
of
men
.
And
first
touching
matters
of
Religion
and
godlinesse
.
Although
such
as
are
proud
and
high
minded
,
bee
very
farre
from
sound
knowledge
,
and
al
sanctifying
graces
;
yea
,
ignorant
and
vnskilfull
in
the
very
first
principles
,
yet
like
the
Pharasies
(
of
whom
Christ
speaketh
.
Iohn
9.
)
because
they
can
set
a
better
face
vpon
the
matter
then
the
common
sort
,
they
are
commonly
puffed
vp
with
such
arrogant
conceits
,
as
if
they
wanted
no
necessary
grace
,
and
as
if
nothing
were
hid
from
their
vnderstanding
.
Such
as
are
proud
and
high
minded
,
come
to
the
hearing
of
Gods
word
when
it
is
preached
,
with
preiudicate
opinions
,
not
to
learne
,
and
to
bee
builded
vp
towardes
Gods
Kingdome
,
but
to
finde
some
matter
(
if
it
bee
possible
)
to
cauell
with
the
Minister
,
and
to
disgrace
him
in
his
calling
,
and
so
vttring
(
when
opportunitie
serues
their
turne
)
not
onelie
ignorance
and
mallice
,
but
oftentimes
also
euen
flat
blasphemy
,
and
that
after
an
impudent
and
most
shamelesse
manner
.
Neuer
shall
you
heare
proud
and
high
minded
men
,
eyther
penitently
acknowledge
any
thing
in
them
to
be
amisse
,
or
in
humility
and
lowlinesse
desire
of
the
Minister
,
or
of
any
other
,
to
be
taught
and
instructed
in
the
way
of
saluation
:
but
these
are
peremptory
Censurers
and
Controllers
of
whatsoeuer
crosseth
their
peeuish
and
peruerse
affections
:
let
it
neuer
so
plainely
appeare
to
proceede
from
God
,
according
to
his
word
.
By
no
meanes
can
such
men
abide
the
wordes
of
exhortation
,
but
labour
will
they
with
all
possible
meanes
to
quench
the
Spirit
,
and
to
tye
the
tongue
of
the
Minister
,
that
hee
may
either
not
speake
at
all
,
or
no
otherwise
then
they
would
haue
him
.
It
is
their
property
to
wrest
and
peruert
wholesome
Doctrine
,
to
scorne
and
chase
,
and
to
shew
themselues
highly
discontented
,
if
the
Minister
reprooue
any
thing
that
toucheth
them
,
how
farre
soeuer
it
be
oftentimes
from
his
intent
or
purpose
.
These
and
such
like
effects
,
are
ordinarily
seene
among
such
as
are
proud
and
high
minded
men
.
Againe
,
if
such
men
haue
any
knowledge
at
all
in
heauenly
thinges
(
as
some
of
them
haue
)
their
knowledge
,
by
reason
of
their
pride
being
not
sanctified
,
dooth
nothing
but
puffe
them
vp
:
They
will
professe
much
,
and
none
so
great
talkers
as
they
,
but
no
care
nor
conscience
shall
you
see
of
an
agreeable
practise
.
As
they
doe
not
like
to
be
taught
and
exhorted
,
so
much
lesse
to
bee
admonished
or
reproued
,
let
him
neuer
tell
me
this
,
(
will
they
say
)
or
let
him
neuer
teach
me
that
,
I
am
not
now
to
learne
,
I
know
what
I
am
to
doe
as
well
as
he
,
I
am
no
Nouice
,
I
haue
not
spent
my
time
so
vnprofitably
,
I
am
too
old
to
bee
Catechized
,
I
thinke
scorne
to
goe
to
schoole
to
him
,
and
such
like
.
Not
without
great
cause
therefore
doth
the
Scripture
exhort
vs
to
heare
and
receiue
Gods
word
with
meeknesse
,
and
assureth
vs
withall
of
Gods
gracious
presence
(
if
we
bee
meeke
and
humble
minded
)
to
reuiue
our
Spirits
,
and
to
giue
vs
life
,
Iam
.
1
,
21.
Esay
57
,
15
Psal
.
25
,
9.
to
teach
vs
also
,
and
to
guide
and
direct
vs
in
his
waies
:
yea
,
and
for
the
better
inducing
of
vs
heereunto
,
not
onely
propoundeth
the
example
of
Moses
,
as
how
he
was
a
Very
meeke
man
,
Num
.
12
,
3
aboue
all
the
men
that
were
vpon
the
earth
.
Numb
.
12.
but
also
of
Dauid
,
Hezechia
,
Iosiah
,
and
many
other
,
meekely
receiuing
the
word
of
God
when
they
heard
it
,
their
harts
melting
and
trembling
at
the
consideration
thereof
,
and
so
consequently
,
reaping
and
enioying
most
notable
comfort
and
consolation
thereby
,
for
the
assured
sealing
of
Gods
speciall
loue
and
fauour
,
to
the
euerlasting
peace
and
saluation
of
their
Soules
.
For
why
?
The
seede
of
Gods
word
in
the
hearts
of
meeke
and
humble
minded
men
is
fruitfull
,
as
good
seede
in
good
ground
:
but
in
such
as
are
proude
and
high
minded
,
it
is
altogether
vnfruitfull
as
in
euill
ground
.
They
that
are
meeke
and
humble
minded
,
heare
Gods
word
with
feare
and
trembling
,
as
the
word
proceeding
out
of
Gods
owne
mouth
,
and
with
ioy
and
cheerefulnesse
●s
the
●orde
that
is
able
to
saue
their
soules
:
but
proud
and
high
minded
men
,
●s
they
come
to
the
preaching
of
it
,
onely
upon
worldly
and
carnall
respects
,
so
doe
they
heare
and
regard
it
,
but
as
the
word
of
a
fraile
and
sinfull
man
.
The
meeke
and
humble
minded
,
will
acknowledge
the
truth
,
the
holinesse
,
and
the
authority
of
it
:
but
the
proud
and
high
minded
,
●ill
acknowledge
it
no
further
,
then
they
●●n
finde
it
agreeable
to
their
humaine
●eason
,
and
fleshly
wisedome
.
The
meeke
●nd
humble
,
when
they
heare
what
God
●●quireth
at
their
hands
,
what
they
ought
〈◇〉
doe
to
please
him
with
all
,
and
what
〈◇〉
auoid
least
he
be
displeased
:
they
will
●esire
in
their
hearts
,
that
they
may
glorifye
God
accordingly
,
and
pray
for
grace
and
heauenly
assistance
to
that
end
:
but
the
other
sort
are
high
conceited
of
their
owne
sufficiency
,
and
as
if
they
needed
no
heauenly
helpe
for
the
accomplishment
of
any
duty
which
God
requireth
.
The
meeke
and
humble
minded
,
regard
the
Ministers
of
Christ
,
who
are
faithfull
in
their
places
,
as
the
Messengers
and
Ambassadours
of
the
Lorde
of
He●uen
and
Earth
,
and
as
blessed
and
pretio●s
Instruments
of
their
saluation
,
saying
with
the
Prophet
and
Apostle
;
How
bea●●ifull
are
the
feete
of
them
which
bring
glad
tyding
of
peace
,
and
bring
glad
tydings
of
good
thinges
:
but
proud
and
high
minded
,
doe
esteeme
and
account
of
them
for
the
mos●
part
,
but
euen
as
the
off-scowring
of
a●
thinges
,
not
worthy
of
any
estimation
o●
regard
:
and
whereas
the
other
sort
hau●
them
in
singular
loue
for
their
Worke
sake
,
as
the
Apostle
beseecheth
the●
Thes
.
5.
they
will
be
sure
to
haue
the
〈◇〉
singular
hatred
,
hurting
and
despigh
〈◇〉
none
more
then
they
.
The
meeke
〈◇〉
humble
minded
,
when
they
heare
〈◇〉
sweete
promises
of
Gods
grace
and
me●cy
in
Christ
Iesus
,
to
the
free
and
particular
forgiuenesse
of
their
sinnes
,
to
theyr
iustification
and
eternall
life
,
will
be
allured
to
the
magnifying
of
Gods
mercy
,
with
an
humble
acknowledging
of
their
own
vnworthinesse
:
but
proud
and
high
minded
men
are
apt
to
be
puffed
vp
with
high
conceits
of
their
owne-worthinesse
and
deserts
.
The
one
sort
,
when
they
heare
their
sinnes
reproued
,
and
the
iudgments
of
God
threatened
,
they
will
bee
greeued
in
their
Soules
,
and
wounded
in
their
consciences
,
because
by
their
sins
they
haue
offended
God
,
being
their
gracious
and
merciful
Father
in
Iesus
Christ
,
humbly
for
Christs
sake
craue
mercy
and
forgiuenesse
,
and
the
gracious
assistance
of
Gods
grace
and
blessed
Spirite
to
redeeme
the
time
,
and
that
hating
and
detesting
all
the
waies
of
sin
from
the
bottome
of
their
hearts
:
they
way
glorifie
God
,
and
seale
the
assurance
of
their
own
saluation
in
the
fruits
of
the
Spirit
,
in
all
Goodnesse
,
righteousnesse
,
and
Truth
,
al
the
daies
of
their
life
afterward
:
But
it
is
the
property
of
proud
and
wicked
men
when
their
sinnes
are
discouered
,
and
the
iudgments
of
God
denounced
,
either
to
wipe
their
mouths
(
with
the
Harlot
.
Prou.
30.
)
and
to
shift
all
from
themselues
,
as
if
they
had
not
committed
iniquity
,
Pro
.
30
,
20
or
else
to
harden
their
hearts
and
iustify
themselues
:
and
as
for
the
threatnings
of
Gods
iudgments
,
they
regard
them
not
,
but
euen
as
if
they
had
made
a
Couenant
with
death
,
Esay
28
,
15.
and
an
agreement
with
Hell
,
they
securely
goe
on
in
their
prophanenesse
,
as
though
no
scourge
or
plague
whatsoeuer
,
eyther
could
or
should
lay
holde
vppon
them
.
These
and
such
like
,
are
the
Arguments
and
effects
of
pride
and
haughtinesse
of
mind
,
deciphered
in
Gods
word
,
and
to
be
seen
in
the
ordinary
behauiour
of
such
maner
of
men
,
when
the
case
concerneth
the
glory
of
God
and
their
owne
saluation
.
And
now
to
proceede
to
some
other
instances
.
If
such
as
are
proud
and
high
minded
be
preferred
before
others
,
(
as
commonly
they
are
)
in
the
riches
,
credit
,
countenance
,
and
estimation
of
the
World
,
whereas
they
should
apply
their
wealth
,
and
the
greater
meanes
God
hath
giuen
them
to
the
glory
of
God
,
and
to
the
good
of
their
Bretheren
,
they
imploy
al
,
to
the
discountenancing
of
good
men
,
and
of
good
causes
,
and
to
the
encouraging
of
euill
men
,
and
of
bad
causes
.
Whereas
they
should
approoue
themselues
to
be
such
as
they
would
be
acounted
,
by
labouring
to
excell
the
common
sort
in
good
and
commendable
actions
,
to
the
benefite
either
of
the
Church
or
Common-weale
;
as
also
in
bountifulnes
and
liberality
,
in
beeing
humble
,
affable
,
courteous
,
louers
of
peace
,
&c.
which
are
indeed
the
true
ornaments
of
a
true
Gentleman
:
they
contrariwise
by
their
boasts
and
brags
,
when
there
is
no
vse
nor
need
of
them
,
and
by
their
beggarly
pursses
,
when
they
should
doe
good
,
and
by
degenerating
into
all
other
contrary
extremities
;
of
Noble
(
as
the
Heralds
speake
)
become
Ignoble
,
lose
all
iust
claime
of
reputation
and
preheminence
,
and
worthily
make
themselues
as
base
,
as
the
basest
of
all
.
Againe
,
proud
and
high
minded
men
are
commonly
contentious
.
For
as
Salomon
saith
.
Prouer
.
13.
Onely
by
pride
doth
man
make
contention
.
And
marke
it
who
will
,
there
is
hardly
a
proud
man
that
is
not
contentious
,
nor
a
contentious
man
that
is
not
proud
.
All
contention
,
quarrelling
,
strife
,
and
debate
,
and
all
diuisions
and
separations
in
the
places
of
their
aboade
,
being
ordinarily
stirred
vp
by
such
,
who
with
their
high
words
,
stately
gestures
,
imperious
speeches
,
and
peremptory
censures
would
ouer-sway
all
things
at
their
pleasures
.
If
there
be
any
such
dwelling
among
you
,
either
ye
must
let
them
haue
their
owne
wils
,
how
corrupt
or
peruerse
soeuer
it
be
,
although
they
bee
neuer
so
prophane
Contemners
of
the
Gospell
and
Religion
of
IESVS
CHRIST
,
in
the
Ministry
and
profession
of
it
:
neuer
so
furious
and
outragious
,
neuer
such
ordinary
abusers
of
Gods
sacred
Name
,
in
swearing
,
curssing
,
blaspheming
,
make
a
common
custome
of
prophaning
the
Lords
day
in
themselues
,
and
in
their
Children
and
Familie
,
in
neglecting
the
holy
exercises
,
and
in
the
doing
of
many
thinges
which
they
should
not
doe
.
Although
they
be
neuer
so
prophane
scoffers
,
railers
,
silthy
talkers
,
neuer
so
great
lyars
,
Back-byters
;
nay
,
though
they
take
in
hand
neuer
such
wicked
and
vnconscionable
practises
,
not
only
to
the
vniust
vexation
of
their
Neighbours
,
but
to
the
hurt
and
oppression
,
euen
of
the
poore
and
Fatherlesse
:
yet
if
ye
will
bee
quiet
,
and
loue
your
owne
ease
,
you
must
let
them
alone
,
and
not
presume
to
aske
them
why
they
doe
so
?
For
if
you
eyther
exhort
them
to
a
better
course
,
or
reprooue
or
finde
fault
with
them
,
and
especially
if
you
go
about
by
ordinary
means
to
crosse
their
wils
,
and
to
bring
them
to
reason
whether
they
wil
or
no
:
their
malice
will
presently
grow
to
bee
so
exceeding
and
vnmeasurable
,
that
they
wil
not
care
what
they
say
,
nor
what
they
do
,
no
nor
what
they
sweare
,
so
as
one
way
or
other
they
may
hurt
and
despight
such
as
contradict
and
oppose
against
them
,
and
reuenge
themselues
.
This
property
of
a
proud
and
high
minded
man
,
well
knew
Salomon
,
when
he
saith
yet
further
.
Prou.
28.
He
that
is
of
a
proud
heart
,
stirreth
vp
strife
.
Lastly
,
such
as
are
proud
and
ambitious
,
are
ready
to
iudge
the
same
of
others
.
As
this
is
manifest
in
Christes
Brethren
or
Kinsmen
.
Iohn
7.
Iohn
7.3
,
4.
Who
as
they
were
themselues
ambitious
and
arrogant
,
so
had
they
the
like
opinion
of
our
Lord
Iesus
Christ
himselfe
,
and
therfore
it
is
that
they
vrge
him
in
that
place
,
to
goe
into
Iudea
,
and
to
shew
himselfe
to
the
World
.
And
although
they
would
haue
him
thinke
that
they
did
it
in
regard
of
his
office
and
calling
,
that
he
might
be
knowne
to
the
Worlde
for
the
promised
Messiah
and
Sauiour
:
Verse
5.
yet
as
the
Euangelist
sheweth
,
they
did
not
beleeue
this
,
neither
were
they
perswaded
of
it
in
their
hearts
:
but
accounted
him
(
like
themselues
)
a
proud
and
vaine-glorious
man
,
one
as
they
say
,
that
sought
to
be
famous
,
and
therefore
did
they
tempt
him
after
that
sort
.
But
now
,
that
our
Lord
Iesus
Christ
was
not
ambitious
nor
vaine-glorious
,
as
they
most
wickedly
and
vncharitably
conceiued
of
him
;
neither
at
any
time
sought
to
be
famous
,
but
as
the
necessity
of
his
calling
made
him
so
:
it
plainly
appeareth
,
not
only
by
the
often
commandements
which
he
gaue
for
the
concealing
of
his
maruellous
woorkes
and
heauenly
glory
.
Math
.
9.17
.
Math
.
9
,
30
Math
.
17
,
9
and
in
many
other
places
;
but
also
hereof
haue
we
a
notable
example
.
Iohn
5.
where
we
may
read
,
that
although
hee
had
done
such
a
wonderfull
Miracle
,
in
healing
the
Man
that
had
been
diseased
thirty
eight
years
,
as
in
regard
whereof
he
might
iustly
haue
expected
the
praise
and
commendation
of
al●
men
:
yet
least
he
should
seeme
in
any
measure
at
all
to
affect
it
,
he
chose
rather
to
conuey
himselfe
away
,
Iohn
5
,
13.
according
as
heereunto
tend
his
owne
wordes
in
that
same
Chapter
,
saying
;
Verse
41.
I
receiue
not
praise
of
men
.
And
Iohn
8.
I
seeke
not
mine
owne
praise
.
And
a
little
after
,
If
I
honour
my selfe
,
my
honour
is
nothing
worth
:
Iohn
8
,
50
,
54.
it
is
my
Father
that
honoureth
me
.
Heereunto
also
tendeth
his
Doctrine
,
touching
praier
and
giuing
of
Almes
.
Math
.
6.
Mat
.
6
,
1
,
&c
as
you
may
see
at
large
in
that
Chapter
.
Heerein
wee
haue
in
like
manner
,
the
notable
examples
of
his
Apostles
,
as
of
Peter
and
Iohn
,
Actes
3.
where
we
read
,
how
after
they
had
maruellously
restored
a
lame
Man
to
his
feete
,
and
the
people
therevpon
became
greatly
astonished
,
as
though
by
their
owne
power
they
had
doone
so
great
a
worke
:
so
farre
were
they
from
arrogating
any
thing
to
themselues
in
regard
therof
,
Actes
3
,
12
,
13
,
14
,
15
,
16.
as
that
Ye
men
of
Israell
(
saith
Peter
)
why
maruell
ye
at
this
,
or
why
looke
ye
so
stedfastly
on
vs
,
as
though
by
our
owne
power
or
godlinesse
,
wee
had
made
this
Man
goe
?
The
God
of
Abraham
,
and
Isaac
,
and
Iacob
,
the
God
of
our
Fathers
hath
glorified
his
Sonne
Iesus
,
&c.
And
a
little
after
;
And
his
Name
hath
made
this
man
sound
whom
ye
see
and
know
,
through
Faith
in
his
Name
,
&c.
Another
notable
example
we
haue
.
Acts
14.13
.
Acts
14
,
13
,
14
,
15.
in
Paule
and
Barabas
,
where
the
people
supposing
them
to
bee
Gods
,
and
thereuppon
ready
to
haue
sacrificed
vnto
them
:
They
rent
their
cloths
,
(
as
the
Text
saith
)
and
ranne
in
among
the
people
,
crying
and
saying
;
O
men
why
doe
ye
these
things
?
we
are
men
subiect
to
the
like
infirmities
,
&c.
Heereunto
also
appertaineth
that
of
Saint
Paule
.
2
Cor
.
5
,
12
We
praise
not
our selues
(
saith
he
)
but
giue
you
an
occasion
to
reioyce
of
vs.
And
Gal.
5.
Gal.
5
26.
Gal.
6
,
3.
Let
vs
not
be
desirous
of
vaine
glory
:
and
in
the
next
chapter
.
If
any
man
seeme
to
himselfe
that
hee
is
somewhat
,
when
he
is
nothing
:
he
deceiueth
himselfe
in
his
imagination
.
And
now
to
make
some
vse
of
that
which
hath
beene
spoken
.
Seeing
true
faith
and
pride
cannot
stand
together
,
seeing
such
as
haue
proude
lookes
and
high
hearts
,
cannot
stand
in
the
State
of
grace
,
neither
truely
beleeue
in
Christ
,
nor
religiously
submit
themselues
vnto
his
word
and
Gospell
:
And
therewithall
remembring
also
what
the
Apostle
Peter
saith
.
1.
Pet
.
5.5
.
1
Pet
5
,
5.
That
God
resisteth
the
proud
,
and
giueth
grace
to
the
humble
.
What
our
Sauiour
saith
also
.
Math
.
20.
and
23.
Math
:
20
,
27
Math
:
23
,
11
12.
Whosoeuer
will
be
chiefe
among
you
,
let
him
be
your
Seruant
,
And
whosoeuer
will
exhalt
himselfe
,
shall
bee
brought
low
.
Let
vs
therefore
in
the
feare
of
God
,
beware
of
pride
and
haughtines
of
minde
,
fly
ambition
,
and
not
bee
desirous
of
vaine
glory
.
Let
vs
not
exalt
our selues
,
least
we
be
brought
low
,
but
humble
our selues
that
we
may
bee
exalted
.
If
any
man
couet
to
bee
exalted
,
God
is
his
aduersarie
;
if
vpon
arrogancy
he
attribute
any
little
part
of
that
to
himselfe
which
belongeth
vnto
God
,
GOD
will
oppose
himselfe
against
him
,
&
confound
him
for
it
,
according
as
hee
saith
.
Esay
42.
Esay
42
,
8.
that
He
will
not
giue
his
glory
to
another
.
As
our
Lord
Iesus
Christ
was
of
a
meeke
,
of
an
humble
and
lowly
Spirit
:
so
let
vs
behaue
our selues
in
the
whole
course
of
our
life
,
that
if
any
accuse
vs
of
pride
,
of
ambition
,
and
of
vain
glory
,
it
may
appeare
to
the
glorie
of
God
,
and
to
the
peace
of
our
own
soules
,
in
the
experience
of
all
such
as
truely
fear
God
,
that
they
doe
it
falsly
,
maliciouslie
,
and
vncharitably
.
It
being
the
propertie
of
proude
and
high
minded
men
(
as
I
obserued
before
)
to
iudge
and
accuse
others
to
be
as
proud
and
as
high
minded
as
themselues
,
and
especially
such
among
the
rest
as
are
sent
of
God
,
to
reprooue
and
taxe
them
for
their
pride
.
According
as
heereof
,
there
is
another
example
in
Haman
.
Because
Mordecay
would
not
bow
to
proud
Haman
,
but
by
his
countenaunce
gaue
a
checke
to
his
ambition
,
Haman
thought
Mordecay
to
be
as
proud
and
high
minded
as
himselfe
.
Such
proud
and
ambitious
Hamans
,
there
are
many
at
this
day
,
looking
that
all
should
stoope
vnto
them
:
Checking
and
controlling
others
as
sawcy
and
malapert
,
&
as
wanting
good
manners
,
euen
as
Haman
did
Mordecay
,
if
they
yeeld
them
not
that
reuerence
and
submission
which
they
expect
.
And
not
onely
not
vouchsafing
to
do
reuerence
themselues
vnto
such
,
who
in
regard
of
their
places
,
and
of
the
guifts
of
God
vpon
them
,
are
worthy
(
by
Gods
ordinance
)
of
double
honour
:
1
Tim
.
5
,
17
but
censuring
,
flowting
,
and
mocking
such
as
doe
the
same
.
Cleane
contrary
whereunto
,
let
vs
endeuour
in
the
feare
of
God
to
behaue
our selues
.
Let
vs
weigh
our
bodily
miseries
,
the
vices
and
corruption
of
our
soules
;
yea
,
al
our
iniquities
,
let
vs
weigh
all
these
(
I
say
)
in
the
ballance
with
whatsoeuer
in
vs
may
be
excellent
,
and
wherein
we
take
pleasure
and
delight
,
and
wee
shall
see
,
that
the
counterpoise
will
soone
weigh
downe
our
pride
,
and
replenish
our
countenances
with
shame
and
confusion
.
Let
vs
set
our
ignorance
against
our
knowledge
;
rhe
vertues
we
want
,
against
that
we
haue
;
our
sins
,
against
our
righteousnesse
;
and
our
corruption
against
our
holinesse
:
and
soone
by
this
meanes
,
shall
all
pride
and
haughtinesse
be
vtterly
quenched
.
Let
vs
not
compare
with
the
deuils
in
exalting
our
selus
,
but
be
like
vnto
the
Angels
in
humbling
our
minds
.
The
more
directly
the
Sun
shineth
vpon
vs
,
the
lesse
is
the
shaddow
of
our
body
:
euen
so
the
lesse
we
arrogate
to
our selues
,
the
greater
are
the
graces
of
Gods
Spirit
wherewith
we
are
endued
.
What
hast
thou
(
saith
Saint
Paule
)
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
reioycest
thou
as
though
thou
hadst
not
receiued
it
.
1
Cor
.
4.
What
Man
was
euer
more
mighty
,
more
rich
,
more
wise
,
or
raised
to
greater
glory
then
Salomon
?
And
yet
dooth
hee
euen
cry
out
and
protest
.
Eccle
.
2.
Eccle
.
2
,
11.
That
all
is
but
vanity
and
vexation
of
the
Spirit
,
and
there
is
no
profit
vnder
the
Sunne
.
What
will
it
auaile
vs
to
be
accounted
great
or
excellent
in
the
World
,
and
vile
and
wretched
in
the
sight
of
God
?
to
be
flattred
,
applauded
,
and
commended
of
fraile
and
foolish
men
,
and
as
loathsome
and
abhominable
,
to
be
hated
and
abhorred
of
God
?
Hereunto
may
be
added
for
further
amplification
,
that
notable
exhortation
of
the
Apostle
Paule
.
Ephe
.
2.
That
nothing
be
done
through
contention
or
vaine
glory
,
but
that
in
meekenesse
of
minde
,
euery
Man
esteeme
other
better
then
himselfe
.
But
now
if
hereupon
it
be
demanded
,
how
he
that
doth
in
truth
and
indeede
excell
and
surpasse
another
in
any
guift
,
grace
,
or
good
quality
,
should
possibly
think
such
a
one
to
be
better
then
himselfe
?
Such
and
such
(
will
a
proud
and
high
minded
man
bee
ready
to
say
)
are
but
Blocke-heades
,
and
Beetleheads
,
there
is
nothing
in
them
to
be
regarded
,
and
shall
I
thinke
them
better
then
my selfe
?
I
think
great
scorne
to
be
compared
with
such
.
But
when
the
Apostle
exhorteth
vs
to
think
others
better
then
our selues
,
his
meaning
is
not
that
wee
should
in
this
sort
examine
our selues
and
other
men
.
But
that
on
the
one
side
we
should
take
a
due
consideration
of
the
vertues
and
good
thinges
that
are
in
others
,
how
weake
or
small
soeuer
they
bee
;
and
on
the
other
side
,
examine
and
take
a
good
view
of
our
owne
sinnes
and
infirmities
.
That
we
should
not
compare
our
guifts
and
the
good
thinges
that
are
in
vs
,
with
the
guifts
and
good
things
that
are
in
them
:
but
our
wants
and
infirmities
,
with
their
graces
.
For
what
is
the
cause
that
some
are
puffed
vp
with
such
high
conceits
,
as
that
they
grudge
at
their
Superiors
,
enuy
their
equals
,
and
disdaine
their
Inferiours
,
as
if
in
comparison
of
themselues
,
few
or
none
were
worthy
of
any
account
?
Surely
,
because
on
the
one
side
,
they
neuer
marke
with
a
charitable
iudgement
,
the
vertues
and
good
qualities
that
are
in
others
:
and
on
the
other
side
,
haue
their
owne
hearts
voide
of
true
humilitie
,
and
their
consciences
touched
with
no
consideration
or
remorse
for
sin
.
To
the
ende
therefore
,
wee
may
haue
a
comfortable
testimony
,
that
we
stand
by
faith
in
the
State
of
Grace
,
and
in
the
vndoubted
hope
of
eternall
life
,
it
highly
behooueth
vs
to
pray
vnto
God
,
to
settle
and
establish
in
vs
true
humility
and
lowlinesse
of
minde
,
as
being
the
beginning
,
the
middle
part
,
and
the
ende
of
a
true
Christian
life
,
all
pride
and
arrogancy
of
heart
beeing
vtterly
expelled
and
rooted
out
.
Remembring
yet
further
,
that
when
Salomon
saith
.
Prouer
.
6.
Pro
.
6
,
16
,
17.
That
the
Lord
hateth
sixe
thinges
,
and
that
his
Soule
abhorreth
seauen
.
The
first
of
all
he
plainelie
expresseth
,
to
be
The
haughtie
eyes
.
And
therefore
it
is
notably
recorded
of
Dauid
2
Sam
.
6.
that
when
Michall
the
daughter
of
Saule
despised
him
in
her
heart
,
and
was
so
farre
from
yeelding
him
honour
that
was
due
vnto
him
,
and
which
hee
might
iustly
haue
exacted
at
her
hands
,
as
that
she
disgraced
him
(
as
much
as
lay
in
her
)
with
reproachfull
tearmes
:
so
great
was
his
humilitie
,
and
so
farre
from
all
pride
and
ambition
,
as
that
among
other
words
this
was
part
of
his
answer
;
2
Sam
.
6
,
22
I
will
yet
be
more
vile
then
thus
,
and
will
bee
low
in
mine
owne
sight
.
Now
a
notable
way
and
meanes
to
attaine
to
true
humility
,
is
to
bee
touched
in
conscience
by
the
consideration
of
our
sinnes
,
where-with
we
are
polluted
and
defiled
in
euery
part
of
both
body
and
Soule
:
For
surely
,
if
we
rightly
enter
into
the
examination
of
our
sinnes
,
we
shall
easily
find
sufficient
cause
of
honouring
and
preferring
others
before
our selues
.
Our
owne
consciences
telling
vs
,
that
it
is
almost
vnpossible
that
other
men
should
be
such
great
and
grieuous
sinners
,
haue
such
corrupt
thoughts
,
affections
,
and
desires
,
and
goe
so
often
and
many
waies
astray
,
as
wee
our selues
are
guilty
of
in
our selues
,
and
priuie
vnto
.
For
our
owne
sinnes
and
transgressions
we
may
know
in
a
great
measure
,
but
nothing
so
certainely
or
particularly
the
sinnes
and
transgressions
of
other
men
.
And
therefore
in
comparison
of
other
men
,
we
ought
to
be
humble
in
our
own
eies
.
Neither
ought
this
onely
to
moue
vs
to
humility
,
that
wee
are
guilty
in
our
consciences
of
great
and
hainous
sinnes
,
but
because
they
are
also
manifest
and
apparant
before
the
face
of
God
.
For
as
the
Apostle
saith
.
Hebr
.
4.
All
thinges
are
naked
and
open
to
his
eyes
.
He
is
the
Searcher
of
the
heart
,
he
knoweth
what
lyeth
hid
in
the
secret
affections
,
so
that
howsoeuer
we
can
bleare
the
eies
of
men
,
as
if
our
waies
and
hearts
were
straight
and
vpright
,
yet
God
will
finde
vs
out
,
we
cannot
deceiue
him
,
nor
so
escape
his
mighty
arme
:
all
which
ought
to
mooue
vs
to
humility
.
Last
of
all
,
let
vs
know
and
consider
with
our selues
,
that
if
wee
nourish
pride
and
ambition
in
our
harts
,
we
shall
thereby
euen
pollute
and
defile
all
the
good
guiftes
of
God
,
whatsoeuer
are
within
vs.
For
euen
as
a
corrupt
humour
when
it
hath
once
gotten
the
vpper
hand
in
a
mans
body
,
whatsoeuer
is
eate
or
drunke
is
easily
turned
into
the
same
:
euen
so
a
high
minde
doth
conuert
all
the
gifts
that
are
in
man
,
into
pride
,
arrogancy
,
and
vaine
boasting
.
For
as
the
Apostle
saith
.
Tit
.
1.13
.
Tit
.
1
,
13.
Vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
defiled
.
Let
vs
therefore
in
the
feare
of
God
,
remembring
yet
further
what
Salomon
saith
.
Prou.
16.18
.
Pro
:
16
,
18.
That
pride
goeth
before
destruction
,
And
that
the
Lord
will
destroy
the
house
of
the
proud
men
,
as
he
expressely
speaketh
also
in
the
Chapter
before
:
Pro
.
15
,
25.
Esay
29
,
20.
Obad
:
3.
that
The
scornefull
shall
be
consumed
,
as
Esay
denounceth
.
Chapt
.
29.
and
that
(
as
Obadiah
saith
)
the
pride
of
their
heart
shall
deceiue
the
wicked
:
let
vs
therefore
(
I
say
)
settle
our selues
to
embrace
true
humilitie
,
and
lowlinesse
of
minde
,
expressing
it
in
our
wordes
,
in
our
countenances
,
in
our
apparrell
,
in
our
gestures
,
and
in
the
whole
course
of
our
behauiour
.
As
the
Apostle
exhorteth
againe
.
Phil
.
2.
Phil
.
2
,
5.
Let
the
same
minde
bee
in
vs
,
that
was
in
Christ
Iesus
.
The
Dignity
and
excellency
of
our
Lord
Iesus
Christ
was
not
let
to
him
,
but
that
he
honoured
vs
euen
with
his
owne
reproch
:
no
dignity
therefore
,
no
calling
,
no
credit
,
countenance
,
or
authority
,
whereunto
wee
are
,
or
may
be
exalted
in
this
life
,
ought
to
be
any
impediment
or
hindrance
,
to
restraine
or
withhold
vs
from
being
so
humble
in
our
own
eyes
,
as
that
we
esteem
and
account
others
better
then
our selues
.
Our
Lord
Iesus
Christ
came
not
to
be
ministred
vnto
,
but
that
hee
himselfe
should
minister
and
doe
seruice
vnto
others
;
yea
,
and
euen
giue
his
life
for
the
redemption
of
many
.
To
the
zealous
imitation
of
whose
example
,
doth
hee
most
louinglie
exhort
vs.
Math
.
11.
Math
:
11
,
29
saying
,
Take
my
yoak
on
you
,
and
learne
of
me
,
that
I
am
meeke
,
and
lowly
in
heart
:
and
yee
shall
finde
rest
vnto
your
soules
.
The
which
guift
and
grace
of
right
imitation
,
the
Lord
vouchsafe
vs
for
Christ
Iesus
sake
.
Amen
.
But
feare
.
THese
words
are
rather
an
admonition
,
then
a
threatening
;
the
purpose
of
the
Apostle
beeing
not
to
make
them
doubtfull
of
their
saluation
,
but
to
stirre
them
vp
(
as
I
told
you
the
last
time
)
to
so
much
the
more
carefulnes
and
diligence
,
for
the
preseruation
of
that
Faith
wherewith
they
were
endued
.
Now
then
for
the
Doctrines
.
First
,
in
that
the
Apostle
dooth
th
thus
admonish
the
Gentiles
,
of
whom
there
was
at
that
time
a
glorious
Church
,
visibly
appearing
to
the
World
.
We
may
learne
and
obserue
,
that
the
Doctrines
of
the
glorious
Gospell
of
Iesus
Christ
,
the
wholesome
exhortations
,
admonitions
,
&
reprehensions
of
the
same
,
are
necessary
and
profitable
,
not
only
for
the
weake
and
ignorant
,
and
for
such
as
are
but
Nouices
in
Religion
,
but
euen
also
for
the
resolute
and
well
instructed
Christians
,
which
are
not
ignorant
,
but
throughly
grounded
and
established
in
the
truth
.
Such
(
I
say
)
were
the
Gentiles
,
whom
the
Apostle
heere
admonisheth
.
They
were
called
and
conuerted
to
the
Faith
,
they
made
a
glorious
profession
of
Christ
and
his
Gospell
;
yea
,
they
stood
by
faith
in
the
State
of
Grace
,
and
as
hee
saith
yet
further
of
them
.
Chap.
15.
Rom.
1.8
.
Ro
.
15
,
14.
They
were
full
of
goodnes
,
and
filled
with
all
knowledge
,
and
able
to
admonish
one
another
.
And
yet
notwithstanding
,
all
this
we
see
heere
how
the
Apostle
thought
it
most
necessary
,
not
only
to
teach
&
instruct
them
,
that
but
also
to
exhort
and
admonish
them
,
they
walk
worthy
of
the
vocation
whereunto
they
were
called
,
and
that
they
shold
take
heede
they
abuse
it
not
.
And
surely
this
was
not
without
heauenly
wisedome
and
consideration
.
For
why
?
The
Word
and
Gospell
of
Christ
,
containeth
not
onely
Milke
for
the
weake
Younglings
,
but
strong
meate
for
them
that
are
of
age
;
none
so
learned
,
but
thereby
hee
may
bee
better
instructed
;
none
so
wise
,
but
thereby
hee
may
learne
to
bee
more
wise
;
none
so
resolute
,
but
may
thereby
bee
confirmed
;
nor
any
so
holy
and
perfect
,
but
by
the
Doctrines
,
Admonitions
,
and
Exhortations
of
Gods
word
,
he
may
grow
and
increase
in
holinesse
and
perfection
.
How
necessary
therefore
it
is
,
that
all
generally
;
yea
,
euen
as
well
the
resolute
and
grounded
Christians
,
as
the
rude
and
ignorant
sort
,
as
well
those
that
know
most
,
as
such
as
vnderstand
least
,
should
be
oftentimes
exhorted
,
admonished
,
and
put
in
mind
of
their
duties
:
euery
soule
that
hath
any
spirituall
feeling
,
may
easily
perceiue
and
vnderstand
.
For
this
cause
most
notably
,
thus
writeth
the
Apostle
Peter
.
2.
Pet
.
1.
2
Pet
.
1
,
12.
I
will
not
be
negligent
to
put
you
alwaies
in
remembrance
of
these
things
,
though
that
ye
haue
knowledge
,
and
be
stablished
in
the
present
truth
.
Marke
his
words
,
that
although
those
vnto
whom
hee
wrote
,
were
endued
with
the
knowledge
of
Gods
word
,
and
most
excellently
grounded
in
the
truth
of
Religion
:
yet
did
he
account
it
most
necessary
,
not
only
in
regard
of
the
discharge
of
his
owne
duty
,
but
also
of
their
saluation
,
alwaies
to
put
them
in
remembrance
of
the
same
.
Hereunto
also
appertaineth
that
of
Saint
Iohn
.
1.
Iohn
.
2.
1
Ioh
.
2
,
21.
I
haue
not
written
vnto
you
(
saith
he
)
because
ye
know
not
the
truth
,
but
because
ye
know
it
,
and
that
no
lie
is
of
the
truth
.
In
which
wordes
,
it
is
most
cleere
and
euident
,
that
the
Doctrines
,
admonitions
,
and
Exhortations
of
Gods
word
,
are
most
necessary
,
and
euen
most
especially
to
be
applied
,
vnto
such
as
are
most
skilfull
in
the
waies
of
the
Lord
,
that
they
may
the
more
effectually
goe
forward
,
to
the
glory
of
GOD
,
and
to
the
good
example
,
winning
,
alluring
,
and
drawing
on
of
others
.
Such
beeing
the
naturall
dulnesse
euen
of
the
best
,
and
so
huge
and
bottomlesse
their
corruptions
,
as
that
vnlesse
they
bee
oftentimes
taught
&
put
in
mind
of
their
calling
,
and
of
the
duties
therof
,
the
Spirit
will
be
ouerwhelmed
of
the
flesh
,
and
their
Faith
by
little
and
little
,
weaken
and
decay
,
Christians
therefore
(
I
say
)
yea
euen
the
best
Christians
that
are
,
haue
neede
to
be
continually
pricked
forward
and
called
vpon
,
that
they
forget
not
themselues
,
that
they
suffer
not
their
corruption
to
preuaile
against
them
,
and
that
they
become
not
fruitlesse
nor
sloathfull
in
the
workes
of
righteousnesse
,
which
are
by
Iesus
Christ
to
the
glory
and
praise
of
God
.
The
euident
truth
of
which
point
,
as
it
tendeth
to
the
worthy
reproofe
of
all
such
(
as
many
such
there
are
at
this
day
)
puffed
vp
with
such
a
proud
conceit
of
their
owne
wisedome
,
knowledge
,
and
sufficiency
,
as
that
they
haue
no
neede
at
all
in
their
owne
perswasion
,
to
be
further
instructed
,
admonished
,
and
put
in
minde
.
And
therefore
esteem
of
the
ordinary
ministery
and
preaching
of
the
Gospell
,
but
as
a
needelesse
and
superfluous
exercise
,
and
as
if
they
might
be
as
well
without
it
,
as
with
it
.
And
so
come
vnto
it
onely
for
custome
and
fashion
sake
,
without
any
religious
regard
of
being
profited
thereby
,
and
builded
vp
to
holinesse
and
perfection
.
Putting
also
no
difference
betwixt
the
Seruants
of
God
that
are
zealous
and
faithfull
to
discharge
their
duties
in
this
behalfe
;
and
others
,
who
like
vnsauoury
Salt
,
are
good
for
nothing
,
but
make
such
especially
of
the
obiects
of
their
mallice
,
and
seeke
to
hurt
,
despight
,
and
vex
none
more
then
they
that
labor
for
their
good
and
saluation
,
as
if
they
were
not
worthy
of
any
countenance
,
credit
,
or
estimation
among
men
:
As
this
Doctrine
(
I
say
)
tendeth
rightly
to
the
reproofe
of
such
,
and
discouereth
the
fearefull
estate
that
they
are
in
,
vntill
it
please
God
to
giue
them
repentance
and
a
better
minde
:
euen
so
let
all
those
that
feare
God
,
cleane
contrary
to
the
prophane
and
peruerse
examples
of
such
,
loue
often
admonitions
and
Exhortations
,
euen
as
their
life
,
and
let
them
account
of
such
as
are
sent
of
God
,
to
put
them
in
remembrance
of
their
duties
,
and
are
faithfull
and
painfull
in
this
behalfe
,
as
notable
and
precious
Instruments
of
their
saluation
,
saying
with
the
Prophet
and
Apostle
;
Esay
57
,
7.
Ro
.
10
,
15.
How
beautifull
are
the
feete
of
them
which
bring
glad
tydings
of
peace
,
and
bring
glad
tydinges
of
good
things
.
And
so
consequently
,
bee
no
lesse
desirous
hereof
,
then
of
our
ordinary
meat
and
drinke
,
knowing
that
the
one
is
as
necessary
for
the
soule
,
as
the
other
for
the
body
.
Su
h
a
feeling
of
wants
and
infirmities
,
and
such
zealous
desire
of
often
instructions
and
admonitions
,
was
in
the
Prophet
Dauid
.
And
therefore
would
he
goe
to
the
house
of
the
GOD
,
to
heare
what
the
Lord
wold
say
concerning
him
,
and
Psa
.
141.
Psal
.
141
,
5.
Let
the
righteous
smite
me
:
for
that
is
a
benefit
,
and
let
him
reproue
me
,
and
it
shall
be
a
precious
Oyle
that
shall
not
breake
mine
head
.
And
such
a
feeling
of
wants
and
infirmities
,
and
such
a
hungry
desire
of
the
wholesome
instructions
,
exhortations
,
and
admonitions
of
Gods
word
;
there
is
(
the
lord
be
praised
)
in
many
at
this
day
,
&
euen
in
some
(
as
I
know
by
comfortable
experience
)
in
this
present
place
.
And
surely
this
is
a
right
Christian
feeling
,
affection
,
and
resolution
indeede
,
propper
onely
to
Gods
Children
,
and
among
some
other
,
a
most
certaine
and
infa●lible
argument
of
our
eternall
election
to
eternal
life
.
And
therefore
how
highly
it
behooueth
vs
to
pray
vnto
God
,
to
humble
and
prepare
vs
hereunto
by
the
mighty
worke
of
his
blessed
Spirit
,
euery
one
that
hath
any
spirituall
discerning
,
may
easi●y
perceiue
and
conclude
with
himselfe
.
A
second
doctrine
,
more
particularly
arising
hence
for
our
further
instruction
,
is
this
.
That
a
most
excellent
way
and
meanes
for
the
preseruation
of
Faith
,
and
for
the
vpholding
of
vs
stedfastly
and
vprightlie
in
the
way
of
saluation
,
is
(
together
with
humblenesse
and
lowlinesse
of
mind
)
reuerently
to
worship
and
feare
the
Lord
.
Now
,
the
true
feare
of
the
Lord
,
consisteth
both
in
louing
and
honouring
of
him
.
For
the
Lord
God
(
as
we
must
know
)
hath
in
himself
the
reuerence
both
of
a
Father
,
and
of
a
Lord
or
Maister
,
according
to
that
.
Mal
.
1.
Mal
.
1
,
6.
If
I
bee
a
Father
,
where
is
mine
honour
?
And
if
I
be
a
Maister
,
where
is
my
feare
,
saith
the
Lorde
of
Hoasts
?
So
that
whosoeuer
will
truelie
feare
,
he
must
endeuour
to
shew
himselfe
,
both
an
obedient
Son
,
and
a
dutifull
Seruant
.
There
must
bee
in
him
a
reuerence
mingled
with
honour
and
feare
;
not
a
feare
of
punishment
,
with
a
doubting
of
saluation
,
but
a
carefull
study
mixt
with
the
loue
and
honour
of
God
.
Vnto
this
feare
,
it
is
that
the
Apostle
heere
exhorteth
the
Gentiles
,
not
meaning
thereby
,
(
as
I
told
you
before
)
to
make
them
distrustfull
and
doubtfull
of
Gods
speciall
loue
and
fauour
towards
them
to
eternal
life
,
but
that
they
shold
humbly
acknowledge
and
confesse
his
fatherly
goodnesse
and
vnspeakable
kindnesse
towards
them
in
Christ
Iesus
,
and
loue
him
vnfeignedly
againe
for
the
same
:
therewithall
also
bee
sorry
for
their
sinnes
and
great
vnthankefulnesse
,
and
most
ardently
desire
the
continuance
of
their
reconciliation
made
by
Christ
.
But
let
vs
consider
this
some-what
more
particularly
.
The
feare
of
God
is
commonly
distinguished
into
a
seruile
&
childly
feare
.
The
seruile
feare
riseth
in
mens
hearts
,
vppon
the
consideration
of
Gods
Iustice
and
righteousnesse
,
to
the
punishment
of
sinne
;
and
the
other
from
loue
,
euen
as
the
Childe
feareth
the
Father
and
standeth
in
awe
to
offend
him
.
Notwithstanding
,
besides
these
two
kinds
of
feare
;
there
is
also
another
feare
,
and
that
euen
in
such
men
as
say
in
their
harts
there
is
no
God
.
Psal
.
14
,
1.
There
being
none
vndoubtedly
,
so
wicked
an
Atheist
,
none
so
hardned
,
sencelesse
,
or
without
remorse
,
but
by
the
light
of
his
owne
conscience
,
and
brightnesse
of
Gods
truth
,
hee
hath
often
within
him
some
feare
and
trembling
,
by
the
sight
and
consideration
of
his
sinnes
,
and
of
Gods
fearefull
iudgements
denounced
and
threatned
against
the
same
.
And
how
great
paines
soeuer
such
men
take
to
go
to
the
deuill
,
to
confirme
their
hearts
in
vnbeleefe
,
and
to
exclude
and
put
out
of
their
mindes
,
all
remembrance
and
cogitations
of
the
iudgement
to
come
:
yet
such
is
the
strength
of
conscience
,
through
the
euidence
(
I
say
)
of
Gods
truth
,
that
they
haue
much
trouble
and
stirring
in
them
;
yea
,
much
anguish
and
perplexity
,
howsoeuer
beeing
giuen
vp
to
a
reprobate
sence
,
it
continueth
not
long
together
,
but
they
harden
themselues
againe
,
and
so
as
it
can
bring
forth
in
them
no
good
effect
.
The
seruile
feare
I
obserued
before
to
be
in
such
,
who
being
conuinced
in
their
consciences
,
do
beleeue
and
know
that
there
is
a
GOD
,
but
they
do
not
so
much
loue
him
as
God
,
as
feare
him
,
because
he
is
a
iust
and
righteous
Iudge
,
that
will
take
vengeance
on
them
for
their
sinnes
.
This
is
that
feare
which
the
Apostle
speaketh
of
.
Rom.
8.
Rom.
8
,
15.
where
hee
speaketh
of
the
faithfull
;
Yee
haue
not
(
saith
he
)
receiued
the
spirit
of
bondage
to
feare
again
.
The
Spirit
of
bondage
is
the
spirit
of
them
that
are
bound
,
as
seruants
and
Bond-men
,
who
so
feare
their
Masters
,
that
they
serue
them
not
for
loue
or
conscience
sake
,
but
for
feare
of
punnishment
.
And
of
this
disposition
are
many
at
this
day
,
doing
many
things
which
in
themselues
are
good
and
commendable
,
profitable
and
comfortable
for
those
among
whom
they
liue
:
but
not
for
conscience
,
nor
as
fruites
of
Faith
,
but
for
worldly
and
carnall
respects
,
to
get
credit
and
praise
among
men
:
and
especially
to
escape
by
this
meanes
the
seuerity
of
Gods
iudgements
.
This
maketh
many
(
I
say
)
to
doe
many
good
and
commendable
actions
,
whereas
otherwise
they
would
neuer
doe
them
.
The
other
feare
is
,
when
as
the
elect
and
such
as
are
godly
indeed
,
do
serue
&
honor
God
as
their
father
,
depend
vpon
his
wil
with
reuerence
,
and
haue
(
aboue
all
thinges
)
an
especiall
feare
,
least
by
any
means
they
should
offend
him
,
because
of
the
loue
which
they
beare
vnto
him
.
They
that
haue
this
fear
,
doe
differ
as
much
from
the
other
,
who
haue
the
seruile
feare
,
as
a
chast
and
faithfull
Wife
that
loueth
her
Husband
,
doth
differ
from
a
Harlot
.
This
feare
,
in
the
Scripture
is
called
an
holy
feare
,
&
therevnto
are
all
those
good
thinges
to
be
applyed
,
which
are
promised
therein
to
the
happinesse
and
felicity
of
such
as
feare
God
.
This
feare
commeth
of
the
guift
and
Spirit
of
God
,
and
whosoeuer
haue
this
guift
,
they
fea●e
GOD
,
not
waueringlie
nor
for
a
smal
space
of
time
,
but
constantly
and
for
euer
.
They
are
made
partakers
of
the
euerlasting
couenant
of
God
,
and
are
blessed
in
themselues
,
and
in
their
seed
and
posterity
.
I
will
giue
them
one
hart
and
one
way
,
that
they
may
feare
me
for
euer
,
for
the
wealth
of
them
,
and
of
their
Children
after
them
(
saith
the
Lord
.
Iere
.
32.
Ier
.
32
,
39
,
40.
)
And
I
will
make
an
euerlasting
couenant
with
thē
,
that
I
will
neuer
turne
away
from
them
to
do
them
good
,
but
I
will
put
my
feare
in
their
hearts
,
that
they
shall
not
depart
from
mee
.
And
Esay
11.
Esa
.
11
,
1
,
2.
There
shall
come
a
Rod
forth
of
the
stocke
of
Ishay
,
and
a
graffe
shall
grow
out
of
his
roots
,
and
the
spirit
of
the
Lorde
shall
rest
vpon
him
:
the
spirit
of
wisedome
&
vnderstanding
,
the
spirite
of
counsell
and
strength
,
the
spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
.
The
Spirit
of
the
Lord
,
which
resteth
vpon
the
rod
and
off-spring
of
Ishay
;
that
is
,
vpon
Christ
,
the
Sonne
of
Dauid
,
is
called
The
Spirit
of
wisedome
and
vnderstanding
,
the
Spirit
of
counsell
and
strength
,
the
Spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
:
Not
so
much
because
it
doth
worke
these
thinges
in
the
person
of
Christ
,
as
because
,
it
dooth
poure
out
all
these
excellent
guifts
and
graces
into
the
hearts
of
the
faithfull
.
The
true
feare
of
God
excludeth
in
all
those
that
haue
it
,
all
contempt
of
God
,
all
froward
security
and
carelesnesse
of
the
flesh
,
leauing
no
place
vnto
false
perswasions
,
whereby
to
presume
vppon
our
owne
righteousnesse
.
It
maketh
those
in
whom
it
is
,
zealous
to
heare
Gods
word
,
and
so
as
they
wil
willingly
ouer-passe
no
opportunity
when
it
is
offered
,
nor
think
any
paines
too
much
that
is
bestowed
therein
.
It
causeth
them
to
come
thereunto
with
prepared
hearts
,
by
prayer
before
hand
vnto
God
,
for
the
gracious
assistance
of
his
blessed
spirit
,
to
desire
not
onely
spirituall
vnderstanding
,
that
they
may
generally
conceiue
&
comprehend
that
which
is
taught
,
but
spirituall
wisedome
,
also
for
a
right
vnderstanding
and
applying
of
it
in
perticuler
,
that
it
would
please
God
also
so
to
sanctifie
their
memories
,
that
the
Doctrines
and
Exhortatations
of
Gods
word
,
may
not
onely
sound
in
their
eares
,
but
as
good
seed
in
good
ground
,
take
roote
in
their
hearts
for
the
glorifying
of
God
,
and
sure
sealing
of
their
owne
saluation
in
the
fruits
and
effects
of
Faith
and
obedience
all
the
daies
of
their
life
.
The
feare
of
God
breedeth
in
all
those
that
haue
it
a
zealous
desire
,
and
endeuour
to
eschewe
whatsoeuer
is
euill
,
and
displeasing
God
,
as
Prou.
14.
Pro
.
14.16
.
Prou.
8
,
13.
A
wise
man
feareth
and
separateth
from
euill
:
And
before
,
Chapt
.
8.
The
feare
of
the
Lord
is
to
hate
euill
as
pride
and
arrogancy
,
and
the
euill
way
,
and
a
mouth
that
speaketh
lowd
things
.
And
as
it
breedeth
an
hatred
of
such
things
,
euen
so
withall
a
study
of
godly
life
,
and
of
the
seruice
of
God
,
according
to
the
two
tables
of
the
Ten
Commaundements
.
The
feare
of
God
,
maketh
all
such
as
haue
it
,
patient
in
aduersitie
,
thankfull
in
prosperity
,
zealous
and
resolute
in
the
trueth
,
fruitfull
in
the
workes
of
holinesse
and
righteousnesse
,
according
to
euery
mans
place
and
calling
,
and
the
diuers
occasions
that
are
offered
.
And
thus
hauing
considered
what
the
true
feare
of
God
is
,
and
what
are
the
fruits
and
effects
thereof
,
when
it
is
setled
in
the
hart
by
the
spirit
of
God
:
It
now
remaineth
,
that
wee
speak
a
little
,
yet
more
fully
of
the
blessed
and
happy
estate
of
such
as
are
endued
with
it
.
As
the
dew
falleth
from
Heauen
,
as
well
vpon
the
low
Grasse
,
as
vppon
the
tall
Caedar
.
So
is
there
no
calling
,
condition
,
or
degree
of
men
whatsoeuer
,
vpon
whom
the
Lord
out
of
his
rich
treasury
,
vouchsafeth
not
most
bountifully
and
liberally
,
to
impart
and
bestow
his
grace
and
fauour
,
if
they
truely
and
vnfeignedlie
feare
him
,
and
haue
an
holy
care
and
conscience
to
worship
and
serue
him
according
to
his
word
.
For
from
the
feare
of
God
and
his
true
worship
,
do
all
things
proceede
,
both
concerning
this
life
,
and
that
which
is
to
come
.
According
as
of
one
degree
of
this
blessednesse
,
thus
speaketh
Salomon
.
Prou.
19.
Pro
.
19
,
23.
The
fear
of
the
Lord
leadeth
vnto
life
,
and
hee
that
is
filled
therewith
,
shall
continue
,
and
shall
not
be
visited
with
euill
.
By
life
,
he
vnderstandeth
not
onely
this
present
life
,
but
especially
that
which
is
to
come
;
plainelie
giuing
to
vnderstand
,
that
whosoeuer
do
truely
feare
the
Lord
,
they
shall
not
onely
in
this
life
bee
preserued
from
all
euill
of
Soule
and
Body
,
but
in
due
time
exalted
also
to
eternall
life
.
Also
Psalme
112.
Psal
.
112
,
1
,
2
,
&c.
Blessed
is
the
man
that
feareth
the
Lord
,
and
delighteth
greatly
in
his
Commaundements
.
His
seede
shall
be
mightie
vppon
Earth
,
the
generation
of
the
righteous
shall
bee
blessed
,
&c.
Which
wordes
doe
plainely
import
,
that
whosoeuer
do
truly
and
vnfeignedly
feare
God
,
and
take
delight
to
meditate
and
exercise
themselues
in
his
Lawe
and
Commaundements
(
as
hee
speaketh
also
Psalme
.
1.
Psal
.
1
,
1
,
2.
)
to
make
Gods
word
the
Lanthorne
for
their
feete
,
and
the
●ight
for
their
paths
,
Ps.
119
,
105
the
Houshold
,
the
race
and
posterity
of
such
a
good
man
shall
be
replenished
with
abundance
of
blessednesse
,
euen
as
the
Lorde
pronounceth
in
the
second
Commaundement
;
that
Hee
will
shew
mercy
to
a
thousand
Generations
of
them
that
loue
him
and
keepe
his
Commaundements
.
Also
Prou.
22.
Prou.
22
,
4.
The
reward
of
humilitie
,
and
the
feare
of
God
,
is
riches
,
glory
,
and
life
.
So
that
they
who
feare
the
Lord
,
shall
want
nothing
that
is
good
.
They
shall
haue
riches
in
such
measure
&
manner
,
as
the
Lord
in
his
heauenly
wisedome
and
prouidence
,
doth
see
to
bee
fit
and
necessary
for
them
.
They
shall
haue
glory
and
honour
,
for
the
Lord
will
deliuer
them
from
all
rebuke
,
and
not
onelie
aduance
them
to
the
honours
,
dignities
,
and
preferments
of
this
life
,
(
if
hee
see
it
best
for
his
owne
glory
and
their
good
)
as
he
aduanced
Ioseph
,
Moses
,
Dauid
,
Daniell
,
&c.
but
especially
in
such
priuiledges
and
prerogatiues
as
belong
to
the
glory
and
honour
of
the
heauenly
Kingdome
:
as
true
faith
,
peace
of
conscience
,
ioy
in
the
holy
Ghost
,
assurance
of
Gods
loue
,
and
of
eternall
life
.
And
therefore
,
Psal
.
34.
and
145.
Psal
.
34.
Psal
.
145.
doth
Dauid
praise
the
Lord
for
his
goodnesse
and
mercy
towards
such
as
feare
him
,
and
for
fulfilling
their
desire
.
They
that
truly
fear
the
Lord
,
haue
a
promise
of
blessednesse
in
all
the
waies
,
actions
,
and
enterprises
of
their
life
,
as
Psal
.
128.
Psa
.
128
,
2
,
3
When
thou
eatest
the
labours
of
thy
hands
,
thou
shalt
be
blessed
,
and
it
shall
be
well
with
thee
.
In
their
Wiues
also
,
and
in
their
children
;
Thy
Wife
shall
be
as
the
fruitfull
Vine
on
the
sides
of
thy
house
,
&
thy
Children
like
the
Oliue
Plants
round
about
thy
Table
.
Againe
,
they
that
feare
the
Lord
,
haue
this
excellent
priuiledge
and
prerogatiue
vouchsafed
them
,
of
the
meere
goodnesse
and
mercy
of
God
,
that
all
thinges
generally
,
of
what
Nature
and
quality
soeuer
they
bee
,
how
pleasant
or
vnpleasant
vnto
the
flesh
,
shall
turne
with
a
mutuall
consent
to
their
notable
good
,
and
to
the
sure
sealing
of
Gods
speciall
loue
and
fauour
towards
them
,
as
Rom.
8.
Rom.
8
,
28.
We
know
(
saith
the
Apostle
)
that
al
thinges
worke
together
for
the
best
vnto
them
that
loue
God
.
Although
the
Deuill
goe
about
continually
as
a
roaring
Lion
(
as
the
Apostle
Peter
calleth
him
)
seeking
to
deuour
and
swallow
vs
vp
,
1.
Pet
.
5
,
8.
though
the
Lawe
of
God
and
our
owne
consciences
do
oftentimes
accuse
vs
,
by
reason
of
our
great
&
grieuous
sinnes
:
although
wee
be
hated
,
reproached
,
despised
,
and
persecuted
by
prophane
and
wicked
men
(
who
make
account
they
doe
God
good
seruice
,
if
they
may
any
way
hurt
or
molest
such
as
preach
and
professe
the
true
feare
of
God
)
yet
in
due
and
conuenient
time
,
we
shall
not
onely
be
deliuered
from
these
and
all
other
enemies
of
our
saluation
:
but
also
exalted
to
that
eternall
glory
and
blessednesse
,
whereunto
our
Lorde
Iesus
Christ
himselfe
is
ascended
,
that
hee
might
prepare
and
make
it
ready
for
vs
,
according
to
his
owne
speech
.
Iohn
14.
Ioh
.
14
,
23.
I
goe
to
prepare
a
place
for
you
;
and
though
I
go
to
prepare
a
place
for
you
,
I
will
come
againe
,
and
receiue
you
to
my selfe
,
that
where
I
am
,
there
may
ye
be
also
.
This
is
,
and
shall
bee
the
ende
and
blessed
estate
of
all
such
as
truely
feare
God
:
they
shall
not
onely
be
endued
with
the
things
of
this
life
,
in
such
measure
and
proportion
as
is
fit
for
them
,
but
they
shall
raigne
triumphantly
in
the
glory
of
Gods
kingdome
;
All
teares
beeing
wiped
away
from
their
eyes
.
Reu
.
7
,
17.
To
the
true
feare
of
God
therefore
,
for
the
obtaining
of
this
blessednesse
,
dooth
the
Scripture
encourage
vs
in
diuers
places
.
As
Deut
.
4.
Deut
.
4
,
10.
Gather
me
the
people
together
(
saith
the
Lord
)
and
I
will
cause
them
to
heare
my
●ords
,
that
they
may
learne
to
feare
mee
all
●he
daies
that
they
shall
liue
vpon
the
Earth
.
In
Chapt
.
6.
Deut
.
6
,
13.
This
Commaundemen●
is
also
giuen
,
saying
;
Thou
shalt
feare
the
Lord
thy
God
,
Deu
.
10
,
12.
and
serue
him
.
Also
Cha
.
10.
And
now
Israell
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
feare
the
Lord
thy
God
,
&c.
To
this
effect
also
.
Psal
.
22.
Psal
.
22
,
23.
Praise
the
Lord
,
ye
that
feare
him
:
magnifie
ye
him
all
the
seede
of
Iacob
,
and
feare
him
all
the
seed
of
Israell
.
And
Psal
.
33.
Psal
.
33
,
18.
Beholde
,
the
eye
of
the
Lord
is
vpon
them
that
feare
him
,
and
vpon
them
that
trust
in
his
mercy
.
Thus
you
see
how
plentifull
the
Scripture
is
in
exhorting
and
in
encouraging
vs
vnto
the
true
feare
of
God
:
Neither
shall
some
part
of
such
as
feare
God
,
be
after
this
manner
blessed
of
him
,
but
all
generally
&
without
exception
,
according
as
the
Prophet
saith
;
not
(
Psa
.
128.
Psal
.
128
,
1.
)
that
one
or
two
,
but
blessed
(
saith
hee
)
is
euery
one
that
feareth
the
Lord
.
So
rich
,
and
so
exceeding
large
a
treasury
hath
the
Lord
,
that
it
extendeth
not
to
some
few
alone
,
as
to
Noah
,
Abraham
,
Dauid
,
and
such
speciall
Saints
and
Seruants
of
God
,
but
to
the
eternall
and
vnspeakable
happinesse
of
all
Gods
children
,
of
what
estate
or
degree
soeuer
they
be
in
the
World
:
Iewe
or
Gentile
,
bond
or
free
,
old
or
young
,
rich
or
poor
,
which
haue
liued
heeretofore
,
remaine
at
this
present
,
or
shall
be
hereafter
vnto
the
end
of
the
World
.
According
to
that
of
the
Apostle
Peter
.
Actes
10.
Act.
10
,
34
,
35.
Of
a
truth
,
I
perceiue
that
God
is
no
accepter
of
persons
,
But
in
euery
Nation
,
he
that
feareth
him
and
worketh
righteousnesse
,
is
accepted
with
him
.
And
now
,
as
after
this
manner
,
all
&
euery
of
those
that
feare
the
Lord
shal
be
blessed
of
him
,
not
onely
with
temporall
,
but
especially
with
all
spirituall
blessinges
in
heauenly
things
;
and
as
they
shal
haue
all
things
(
of
what
nature
and
condition
soeuer
they
bee
)
succeede
to
their
good
:
euen
so
standeth
the
case
cleane
contrariwise
with
the
children
of
this
world
,
with
the
wicked
and
vngodly
,
who
haue
not
the
true
feare
of
God
before
their
eyes
.
Whatsoeuer
they
possesse
or
enioy
,
it
is
euen
accursed
in
the
sight
of
God
,
and
whatsoeuer
they
take
in
hand
,
it
is
not
blessed
of
him
.
Whensoeuer
they
endure
sicknesses
,
troubles
,
or
any
other
afflictions
or
calamities
,
they
tend
not
to
their
good
,
as
they
doe
to
the
good
of
Gods
Children
,
but
are
onely
entrances
(
as
it
were
)
and
beginninges
of
greater
miseries
,
and
of
far
more
fearfull
iudgements
,
out
of
which
,
they
shall
neuer
bee
able
to
deliuer
themselues
.
And
on
the
contrary
,
when
they
liue
in
health
,
in
pleasures
,
in
peace
,
and
prosperity
,
these
are
no
arguments
of
Gods
speciall
loue
,
but
serue
onely
as
snares
to
holde
them
fast
,
and
to
fat
them
vp
against
the
day
of
slaughter
.
Their
destruction
(
as
Salomon
saith
)
shall
come
suddenly
and
who
knoweth
the
ruine
of
them
?
Although
they
be
aduanced
to
the
honors
and
preferments
of
this
life
,
haue
liberty
and
power
to
order
all
thinges
at
their
pleasure
,
to
the
benefit
of
some
,
and
to
the
hurt
of
others
,
as
they
think
good
;
yet
their
glory
&
triumph
,
their
delights
and
prosperities
how
great
and
glorious
a
shew
soeuer
they
carry
to
dazel
the
eies
of
men
,
shall
not
only
be
of
no
long
continuance
,
but
euen
as
nothing
in
comparison
of
their
ruine
and
destruction
,
which
shall
be
wonderfull
fearefull
,
and
continue
for
euer
.
Those
things
which
in
their
owne
Nature
are
sweete
,
shall
bee
sower
vnto
them
;
and
such
thinges
which
in
themselues
are
bitter
,
shall
become
vnto
them
much
more
bitter
,
according
as
of
this
difference
speaketh
the
Apostle
Paul
to
Titus
.
Chapter
.
1.
Tit
.
1
:
15.
Vnto
the
pure
are
all
things
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
minds
and
consciences
are
defiled
.
And
Rom.
2.
Rom.
2.7.8
To
them
,
which
by
continuance
in
well
doing
,
seeke
glory
,
and
honour
,
and
immortality
,
eternall
life
:
but
to
them
that
are
contentious
,
and
disobey
the
truth
,
and
obey
vnrighteousnesse
,
shall
bee
indignation
and
wrath
,
&c.
Now
,
the
due
consideration
of
this
truth
,
as
it
discouereth
and
serueth
rightly
to
reprooue
the
miserable
blindenesse
,
and
intollerable
blockishnesse
,
and
carnall
sence
of
this
world
,
which
maketh
little
or
no
account
at
all
of
the
true
fear
of
God
,
esteemeth
and
accounteth
such
alone
to
bee
most
blessed
and
happy
,
who
enioy
the
riches
,
honours
,
and
pleasures
,
of
this
life
:
So
that
if
a
man
bee
wealthy
,
and
of
countenance
and
estimation
in
the
World
,
and
passeth
his
daies
in
ease
and
delight
,
although
he
be
neuer
so
void
of
the
true
feare
of
God
,
neuer
so
vaine
and
prophane
in
the
whole
course
of
his
conuersation
;
yet
is
hee
thought
and
iudged
of
the
most
part
to
be
an
happy
and
blessed
man
,
hee
is
much
set
by
,
and
had
in
great
reuerence
and
respect
:
but
on
the
contrary
,
if
a
man
bee
in
poore
or
meane
estate
,
in
any
trouble
,
affliction
,
or
distresse
,
although
he
be
neuer
so
plentifully
replenished
with
the
true
feare
of
God
,
and
with
the
sanctifying
graces
of
Gods
blessed
Spirit
,
yet
he
is
of
most
men
,
nothing
at
all
accounted
of
;
nay
most
commonly
euen
reiected
and
despised
.
So
that
there
is
as
great
cause
at
this
day
,
as
euer
heretofore
to
take
vp
the
complaint
of
the
Prophet
Habacuk
.
Hab.
1
,
2
,
4.
Chap.
1.
O
Lord
(
saith
he
)
how
long
shall
I
cry
,
and
thou
wilt
not
heare
?
Euen
cry
out
vnto
thee
for
violence
,
and
thou
wilt
not
helpe
?
And
a
little
after
,
The
Law
is
dissolued
,
and
iudgement
doth
neuer
go
forth
,
for
the
wicked
doth
compasse
about
the
righteous
,
therefore
wrong
iudgement
proceedeth
.
As
this
doctrine
(
I
say
)
rightly
serueth
to
the
discouery
and
iust
reproofe
of
this
prophane
partialitie
among
the
Sonnes
and
Children
of
men
:
euen
so
doth
it
offer
vs
a
double
vse
;
first
,
very
notable
occasion
to
examine
our selues
,
whether
wee
bee
endued
with
the
true
feare
of
God
or
no
.
If
knowing
and
considering
our
wants
and
infirmities
,
&
how
farre
wee
are
in
euery
respect
,
from
that
perfection
which
God
requireth
,
we
loue
the
wholesome
Instructions
,
Exhortations
,
and
Admonitions
of
Gods
word
as
our
life
,
and
do
esteeme
of
such
as
God
hath
placed
ouer
vs
to
this
ende
,
and
are
zealous
and
faithfull
in
their
callinges
,
as
blessed
and
pretious
Instruments
of
our
saluation
:
And
if
wee
haue
an
holy
care
and
conscience
to
glorifie
GOD
accordingly
in
the
reformation
of
that
which
is
amisse
:
If
we
serue
and
honour
God
as
our
Father
,
depend
vpon
his
will
with
reuerence
,
&
haue
aboue
al
things
an
especiall
feare
,
least
by
any
means
we
should
offend
him
,
because
of
the
loue
which
we
beare
vnto
him
.
If
we
take
heede
to
our
feet
when
we
enter
into
the
house
of
God
(
as
Salomon
counselleth
.
Eccles
.
4.
Eccle
.
4
,
14.
)
and
be
more
neere
to
heare
,
then
to
offer
the
sacrifice
of
fooles
:
comming
to
the
holy
exercises
of
Religion
with
prepared
hearts
,
by
prayer
before
hand
vnto
God
for
the
gracious
assistance
of
his
blessed
Spirit
:
and
if
the
word
of
God
when
we
haue
heard
it
,
bee
vnto
vs
a
word
of
power
,
to
cast
downe
holds
,
the
imaginations
also
,
2
Cor
.
10
,
4
,
5.
and
euery
high
thing
that
is
exalted
against
the
knowledge
of
GOD
,
and
to
bring
into
captiuity
euery
thought
,
to
the
obedience
of
Ghrist
,
as
speaketh
the
Apostle
.
2.
Cor
.
10.
a
word
of
reformation
also
,
&
of
life
and
saluation
:
If
with
ful
purpose
of
hart
we
clean
vnto
the
Lord
,
delight
in
good
thinges
as
in
our
life
,
and
eschew
euery
thing
which
wee
know
to
be
euill
,
as
deadly
poyson
:
If
we
be
zealous
and
resolute
in
the
truth
,
are
not
ashamed
of
Christ
,
Rom.
1.16
.
nor
of
his
Gospel
,
but
labour
and
endeuour
to
grow
and
go
forward
in
all
dutifull
obedience
according
thereunto
,
as
we
grow
and
go
forward
in
years
and
daies
,
our
latter
works
better
then
our
former
,
and
we
bringing
forth
fruit
in
our
age
.
Iohn
.
13
,
34
Mat
.
5.44
.
If
wee
loue
one
another
as
Christ
hath
loued
vs
,
yea
,
euen
our
Enemies
,
doing
good
to
them
that
hate
vs
,
and
praying
for
them
that
persecute
vs
;
If
we
reioice
in
good
things
with
them
that
so
reioyce
,
and
especially
because
our
consciences
are
certified
by
Gods
Spirit
,
that
our
Names
are
written
in
the
Booke
of
Life
;
If
we
bee
vexed
in
Soule
,
to
see
and
consider
the
vnlawfull
deeds
of
wicked
and
vngodly
men
,
and
with
the
Prophet
Dauid
haue
our
eyes
gush
forth
teares
,
Psa
.
119.53.136.158
.
because
men
make
no
conscience
of
Breaking
Gods
commaundements
:
Eph.
4.26
.
If
we
bee
angry
and
sinne
not
,
not
suffering
the
Sunne
to
goe
downe
vpon
our
wrath
,
loue
such
as
preach
and
professe
the
feare
of
God
,
because
they
doe
so
.
If
we
be
carefull
to
keepe
and
preserue
our
members
from
being
the
Instruments
of
sinne
,
Rom.
6.13
and
to
make
them
the
Instruments
of
holinesse
and
righteousnesse
:
These
and
such
like
,
are
infallible
Arguments
and
Demonstrations
of
the
true
feare
of
God
in
vs
;
and
then
according
to
Gods
promise
,
may
we
boldly
expect
a
blessing
vpon
our
Soules
and
bodies
,
vppon
our
Wiues
,
Children
,
and
posteritie
,
that
we
shall
haue
in
this
life
all
necessary
Testimonies
of
Gods
speciall
loue
,
and
in
due
and
conuenient
time
be
exalted
to
eternall
life
.
Whereas
on
the
contrary
,
if
we
feele
not
these
effects
in
any
comfortable
measure
:
how
can
we
possibly
haue
this
assurance
?
After
this
manner
,
if
we
examine
our selues
and
the
State
and
condition
of
the
time
wherein
wee
liue
;
shall
wee
say
that
such
haue
the
true
feare
of
God
,
that
are
puffed
vp
with
such
high
and
proud
conceits
of
themselues
,
as
that
they
thinke
great
scorne
to
be
instructed
,
admonished
,
and
put
in
minde
?
That
account
such
Ministers
their
deadly
Enemies
,
that
will
not
flatter
them
in
their
corrupt
humours
,
but
deale
plainely
and
directly
for
their
amendment
?
And
are
so
farre
from
being
amended
,
as
that
they
wickedly
take
occasion
hereby
to
harden
themselues
the
more
,
and
to
waxe
worse
and
worse
?
Shall
we
say
that
such
men
haue
the
true
feare
of
God
in
them
,
who
neuer
come
prepared
to
the
hearing
of
Gods
word
by
prayer
before
hand
,
for
the
humbling
and
sanctifying
of
their
harts
?
Nor
make
any
conscience
to
walke
in
obedience
,
according
to
such
wholesome
instructions
and
exhortations
as
are
deliuered
vnto
them
?
That
are
vain
and
horrible
Swearers
and
Blasphemers
,
malicious
,
enuious
,
giuen
to
contention
,
quarelling
,
and
debate
?
Such
as
reiect
all
good
motions
tending
to
true
Christian
peace
and
loue
,
and
will
neuer
be
appeased
?
Rom.
1
,
29
,
30.
Such
as
are
Scoffers
,
Railers
,
filthy
Talkers
,
Whisperers
,
Backe-byters
,
&c.
Shall
we
say
,
that
such
men
as
they
are
doe
truly
fear
God
?
Surely
,
let
others
iudge
as
they
list
,
it
is
to
me
an
euident
truth
,
according
to
the
euidence
of
the
word
of
God
,
Rom.
3.18
.
that
there
is
in
such
no
true
feare
of
God
at
al.
And
if
ther
be
in
them
no
true
feare
of
God
,
then
is
it
withall
as
cleere
and
euident
,
that
what
shew
or
countenance
soeuer
such
men
carry
,
and
howsoeuer
it
be
otherwise
thought
and
iudged
of
in
the
World
,
yet
are
they
euen
accursed
in
their
Soules
and
bodies
,
in
all
that
they
possesse
;
yea
,
in
all
the
workes
,
actions
,
and
enterprises
of
their
liues
:
they
haue
no
true
testimony
of
Gods
speciall
loue
in
this
life
,
and
their
portion
after
this
life
,
must
bee
with
the
Deuill
and
his
Angels
,
from
which
there
shall
neuer
be
any
redemption
.
And
now
,
whether
this
be
not
yet
the
disposition
of
many
at
this
day
;
yea
,
euen
of
some
within
the
compasse
of
our
owne
experience
,
I
will
not
vrge
it
further
,
but
refer
it
to
euery
mans
conscience
to
examine
and
conclude
.
Another
vse
arising
from
the
former
doctrin
,
is
this
,
that
to
the
end
we
may
be
blessed
of
God
,
and
that
not
onely
with
temporall
,
but
especiallie
with
such
guifts
and
graces
as
are
spiritual
and
heauenly
:
that
wee
wholly
dedicate
and
consecrate
our selues
to
the
true
feare
of
GOD
,
and
to
worship
and
serue
him
according
to
his
word
all
the
daies
of
our
life
.
All
the
daies
of
our
life
(
I
say
)
for
it
is
not
enough
to
feare
and
serue
God
,
and
to
seeme
religious
for
a
time
,
but
if
we
will
be
blessed
of
God
,
we
must
feare
him
,
and
glorifie
his
Name
in
the
practise
and
performance
of
his
will
and
Commaundements
for
euer
.
And
therefore
notably
saith
Salomon
.
Pro
.
28.
Pro
.
28
,
14.
Blessed
is
the
Man
that
feareth
alway
.
Assuring
our selues
,
that
hauing
the
feare
of
God
after
this
manner
before
our
eies
,
and
walking
in
obedience
according
hereunto
:
how
basely
soeuer
we
be
esteemed
and
accounted
of
in
the
World
,
and
howsoeuer
hated
,
contemned
,
or
reiected
,
yet
shall
we
not
faile
to
be
blessed
of
God
:
For
Blessed
is
euery
man
(
saith
Dauid
)
that
feareth
God
.
Hee
doth
not
say
that
a
man
is
blessed
because
hee
is
rich
,
neither
that
hee
is
vnhappy
or
accursed
,
because
he
is
either
poore
,
or
otherwise
contemptible
before
the
Sons
▪
of
Men
:
but
from
hence
deriueth
he
the
foundation
of
all
true
happinesse
,
that
Men
feare
God
.
And
therefore
for
the
conclusion
at
this
time
,
what
great
neede
we
haue
to
pray
vnto
God
,
to
Giue
vs
one
heart
and
one
way
,
that
we
may
feare
him
for
euer
.
And
to
make
an
euerlasting
couenant
with
vs
,
that
he
will
neuer
turne
away
from
vs
to
doe
vs
good
,
but
to
put
his
feare
in
our
harts
,
that
we
may
neuer
depart
from
him
,
I
need
not
presse
it
any
further
,
euery
man
that
hath
any
spirituall
feeling
,
may
easily
perceiue
and
vnderstand
it
:
And
the
Lorde
giue
vs
all
grace
to
make
good
vse
of
it
,
for
Iesus
Christs
sake
,
Amen
.
FINIS
.
To
the
godly
disposed
Reader
.
THE
Lord
,
the
searcher
of
all
heartes
(
Christian
Reader
)
doth
know
,
that
when
these
Sermons
were
first
preached
,
there
was
no
purpose
at
all
that
they
should
come
(
at
any
time
)
vnto
the
Presse
.
And
therefore
were
the
seuerall
Doctrines
applyed
,
according
to
the
occasion
and
necessity
of
the
time
,
as
might
best
fit
the
capacity
,
and
tend
to
the
good
of
those
that
heard
them
.
Notwithstanding
(
for
the
reasons
which
in
the
Dedicatory
Epistle
are
expressed
)
it
hath
since
beene
thought
most
conuenient
and
necessary
,
that
they
should
be
published
.
And
howsoeuer
vpon
a
second
viewe
and
meditation
,
many
thinges
might
haue
beene
added
,
or
changed
to
the
better
:
yet
(
for
the
same
reasons
and
considerations
also
)
it
was
not
iudged
either
fit
or
safe
.
But
that
all
and
euery
part
(
as
neere
as
was
possible
without
addition
or
detraction
)
should
come
abroade
and
discouer
it selfe
(
euen
at
noone
day
)
in
matter
and
forme
,
in
the
very
same
wordes
and
Phrases
,
wherein
at
the
first
it
was
deliuered
.
Nothing
doubting
but
the
godly
,
learned
,
and
iudicious
Reader
,
wil
thereupon
be
induced
charitably
to
interpret
all
thinges
,
to
beare
with
such
defectes
as
hee
may
discerne
and
iudge
the
best
.
Now
if
that
which
was
intended
thus
for
the
good
of
a
fewe
(
and
tended
to
the
offence
and
hurt
of
some
)
doe
by
this
meanes
redound
to
the
profit
and
comfort
of
many
:
(
for
one
and
the
same
Doctrine
of
Christs
Gospell
becomes
often
(
as
it
is
well
knowne
)
a
sauour
of
life
to
some
,
and
a
sauour
of
death
to
others
:
)
Let
such
as
feele
and
find
this
profit
and
comfort
,
praise
God
for
his
mercifull
prouidence
towardes
them
in
this
behalfe
,
and
pray
for
the
ioy
and
comfort
of
him
,
who
in
this
hath
laboured
for
the
same
vnto
them
.
And
who
in
a
greater
measure
(
through
Gods
assistance
)
shall
expresse
the
desire
of
his
heart
heerein
hereafter
,
if
God
vouchsafe
life
and
peace
:
and
if
this
already
done
,
haue
(
as
there
is
hope
they
will
haue
)
the
wished
effect
.
In
the
meane
season
,
let
all
true
Christians
beare
this
Lesson
in
minde
(
as
which
by
woefull
experience
)
is
found
most
necessary
and
profitable
for
them
.
That
they
take
diligent
heede
(
as
they
tender
the
glory
of
God
and
their
owne
saluation
)
that
they
doe
not
so
much
respect
the
persons
of
such
as
are
set
ouer
them
in
the
Lorde
,
as
the
wholesome
Doctrines
of
Gods
word
,
which
they
teach
and
deliuer
,
least
through
a
dislike
which
they
haue
of
the
men
,
they
lose
the
grace
that
is
offered
vnto
them
.
It
being
most
sure
and
certaine
,
not
onely
by
the
examples
and
testimonies
of
the
Scripture
,
but
by
lamentable
experience
,
that
where
the
people
are
ill
conceited
of
the
Minister
,
though
he
Preach
the
word
of
God
neuer
so
soundly
and
sincerely
,
yet
is
the
profit
that
they
reape
thereby
but
very
small
.
Not
without
great
cause
therefore
,
to
the
end
the
Iewes
might
beleeue
in
him
as
in
the
true
Sonne
of
God
,
sent
of
God
for
their
good
and
saluation
:
doth
our
Lord
Iesus
Christ
.
Iohn
10.
Ioh
.
10
,
37
,
38.
require
at
their
hands
a
due
consideration
of
his
workes
.
As
knowing
well
,
that
vntill
they
had
a
good
opinion
of
him
,
and
by
his
workes
became
perswaded
that
he
was
of
God
,
whatsoeuer
hee
should
teach
and
Preach
,
would
bee
but
in
vaine
,
and
without
effect
.
And
surely
this
is
a
point
of
great
importance
.
Few
among
many
duly
considering
,
what
great
hurt
they
doe
to
themselues
,
and
how
much
they
hinder
the
saluation
of
their
owne
Soules
,
in
withdrawing
their
hearts
and
affections
from
the
Minister
,
and
in
nourishing
strife
and
contention
with
him
,
whom
God
hath
sent
to
breake
vnto
them
the
Bread
of
life
.
If
the
Minister
for
his
part
be
not
in
truth
and
sincerity
of
heart
,
very
willing
and
desirous
to
liue
in
loue
and
peace
with
those
that
hear
him
.
If
he
be
guilty
in
himselfe
of
bearing
enuy
or
mallice
towards
any
of
them
,
he
cannot
withall
but
be
guilty
of
his
owne
Soule
of
vnfaithfulnesse
in
his
calling
,
and
that
he
hath
great
want
of
true
loue
,
both
towardes
Christ
and
towards
his
Church
.
And
surely
so
long
too
,
it
is
vnpossible
that
he
should
performe
the
duties
of
his
calling
,
with
such
cheerefulnesse
,
zeale
,
and
power
,
as
otherwise
he
might
.
And
therefore
howsoeuer
such
a
one
doth
worthily
deserue
to
be
sharply
censured
and
reprooued
,
yet
must
the
people
take
heede
,
that
(
if
it
be
for
no
other
speciall
matter
in
him
yet
)
in
regard
of
their
owne
good
and
saluation
,
they
settle
their
affections
vpon
him
in
as
kinde
and
louing
a
manner
as
is
possible
for
them
.
Assuring
themselues
,
that
the
maine
&
especiall
hu●t
that
can
ensue
(
by
quarrelling
and
contending
him
with
,
by
making
him
the
obiect
of
their
mallice
,
and
by
scoffing
,
reproaching
,
and
traducing
him
)
is
to
themselues
.
They
hereby
hindring
their
encrease
in
knowledge
,
in
faith
,
and
repentance
;
and
wilfully
debarring
themselues
of
all
other
graces
of
sanctification
.
For
so
long
as
they
like
not
the
Minister
,
they
come
to
the
hearing
of
his
Preaching
with
no
sincere
affections
,
but
with
preiudicate
opinions
,
take
few
admonions
or
reproofes
in
any
good
part
,
are
apt
to
wrest
and
peruert
euery
thing
they
heare
.
And
so
whereas
the
Doctrine
taught
is
in
it selfe
,
and
vnto
others
the
sauour
of
life
;
it
becomes
vnto
them
the
sauour
of
Death
.
As
if
it
shall
please
God
to
open
their
eyes
,
and
to
touch
their
harts
,
with
griefe
of
hart
,
and
with
remorse
of
conscience
,
they
will
be
constrained
to
acknowledge
.
Thus
wishing
to
euery
faithfull
one
,
as
vnto
mine
owne
Soule
,
I
cease
any
further
to
hold
their
eyes
from
the
worke
it selfe
,
which
now
at
length
comes
to
the
view
,
as
siluer
,
no
lesse
tryed
then
seauen
times
in
the
Fire
.
Notwithstanding
,
of
this
yet
further
I
must
desire
the
Christian
Reader
to
bee
aduertised
,
that
whereas
I
comprehended
the
whole
ensuing
matter
of
these
seauen
verses
into
eight
Sermons
,
and
so
deliuered
it
to
be
printed
:
it
is
nowe
(
but
by
what
meanes
I
know
not
)
distinguished
into
twelue
.
By
reason
of
which
new
deuision
,
diuers
of
them
haue
neither
orderly
beginning
nor
conclusion
.
The
which
,
as
it
nothing
pleaseth
mee
to
behold
:
so
could
I
not
but
cause
the
charitable
Reader
(
for
mine
owne
discharge
)
to
vnderstand
it
.
It
lying
not
in
my
power
to
preuent
this
change
,
many
of
them
beeing
printed
before
I
had
any
sufficient
notice
thereof
at
all
.
Farewell
.
Iohn
Frewen
.