Certaine
godly
and
necessarie
Sermons
,
preached
by
M.
Thomas
Carew
of
Bilston
in
the
countie
of
Suffolke
.
The
first
concernes
the
misterie
of
godlinesse
and
religion
it selfe
.
1.
Tim.
3.
The
second
concernes
regeneration
,
and
the
necessitie
of
hauing
our
part
in
that
misterie
.
Iohn
.
3.
The
third
containes
the
meanes
of
attaining
therevnto
,
together
with
the
small
number
(
in
comparison
of
those
that
are
partakers
thereof
.
)
Mark
.
4.
The
fourth
shewes
the
remedy
against
Sathans
temptations
,
who
seekes
continually
to
keepe
and
draw
vs
from
it
.
Eph.
6.
The
fift
declares
the
shortnesse
of
our
life
,
and
vncertaine
certeintie
of
our
death
,
when
we
shall
receiue
the
reward
of
it
.
Psal.
90.
The
sixt
comprehends
an
example
and
discription
of
that
rewarde
,
together
with
the
punishment
of
those
that
want
it
.
Luke
.
16.
In
the
end
of
followeth
three
more
perticular
Sermons
.
The
first
concerning
Gentlemen
,
specially
those
that
are
so
by
office
.
Deut.
16.
The
second
concerning
Gentlewomen
.
1.
Pet.
3.
The
third
and
last
concerning
Yeomen
and
Tradesmen
,
especially
Clothiers
.
AT
LONDON
Printed
for
George
Potter
,
dwelling
in
Paules
Church-yarde
,
at
the
signe
of
the
Bible
.
1603.
To
the
right
worshipfull
M.
Thomas
Carew
of
Crokeham
in
the
countie
of
Sommerset
,
and
M.
Clipsbie
Gawdie
of
Gawdie
hall
in
the
countie
of
Norffolke
.
HAuing
for
some
reasons
begun
,
and
by
Gods
goodnesse
finished
this
little
booke
,
being
after
the
vsuall
manner
,
to
make
choise
of
some
person
or
persons
,
vnder
whose
name
I
might
commend
it
to
the
world
,
my
affection
caried
me
as
the
first
,
so
at
the
last
,
to
resolue
generally
vpon
those
who
are
my
kinsmen
in
the
flesh
,
both
by
consanguinitie
or
affinitie
,
who
although
by
the
prouidence
of
God
they
be
separated
and
seated
as
it
were
in
the
East
and
the
West
,
yet
I
desire
and
indeauour
,
that
they
may
sit
together
with
Abraham
,
Isaac
and
Iacob
,
in
the
kingdome
of
God
:
and
particulerly
I
made
choise
of
you
,
as
the
chiefe
among
the
rest
,
especially
that
I
am
knowne
vnto
and
may
be
bolde
withall
,
to
whome
for
auncient
loue
and
benefits
I
haue
beene
most
beholding
,
especially
because
this
little
booke
,
as
a
messenger
of
my
thankefulnesse
,
might
stand
in
steed
of
other
duties
,
which
the
distance
of
place
,
and
other
necessities
,
will
not
suffer
me
to
performe
vnto
you
and
yours
,
praying
you
with
all
the
rest
of
my
friends
,
as
if
I
named
them
,
to
accept
and
read
it
with
the
same
affection
that
I
haue
written
it
,
which
I
shall
take
as
a
recompence
of
my
trauaile
,
in
hope
of
the
fruite
thereof
that
may
vnite
vs
more
neerely
by
a
new
birth
,
in
the
spirituall
kindred
of
Christianitie
,
which
I
beseech
Almighty
God
in
Iesus
Christ
our
Lord
,
by
his
omnipotent
and
holy
spirit
,
to
bring
to
passe
in
vs
all
for
our
mutuall
reioysing
in
this
life
,
and
eternall
saluation
in
the
life
to
come
,
Amen
.
Your
poore
kinsman
and
ready
friend
to
commaund
in
Christ
,
Tho:
Carew
.
The
Epistle
to
the
Reader
.
ALthough
(
Christian
reader
)
that
the
multitude
of
Bookes
already
set
forth
by
worthy
men
,
the
forbearance
of
many
other
to
write
much
more
worthy
then
my selfe
,
and
the
censures
of
some
that
will
passe
vpon
euery
thing
that
is
committed
to
the
view
of
all
,
as
their
seuerall
affections
stand
either
to
the
man
or
the
matter
,
with
some
other
things
might
discourage
me
from
this
labour
,
yet
because
I
see
that
ancient
bookes
though
neuer
so
excellent
,
are
laide
aside
,
and
new
bookes
are
taken
into
the
hands
of
the
common
people
,
and
that
diuers
men
according
as
they
haue
seuerall
reasons
,
are
of
seuerall
all
dispositions
this
way
,
and
because
he
that
regards
the
winde
shall
not
sowe
,
I
lay
aside
discouragement
,
and
also
would
haue
thee
thinke
that
the
reason
mentioned
in
the
former
Epistle
,
is
a
sufficient
motiue
to
me
,
though
it
seeme
not
so
to
thee
,
if
thou
wilt
bestowe
paines
to
read
this
booke
,
bestowe
thy
charitie
to
vse
it
well
,
and
pray
with
me
to
God
that
giues
increase
to
the
planting
of
Paul
,
and
the
watring
of
Apollo
,
that
together
with
the
greater
and
better
labours
of
other
of
his
seruants
,
it
may
be
blessed
at
least
in
some
small
measure
,
to
Gods
church
,
especially
to
those
to
whom
I
haue
chieflie
directed
it
,
and
so
thou
shalt
further
my
purpose
,
and
binde
me
to
thankfulnesse
.
●
The
Summe
of
Christianitie
.
1.
TIMOTH.
3.
16.
Without
controuersie
great
is
the
misterie
of
godlinesse
,
which
is
God
manifested
in
the
flesh
,
iustified
in
the
spirit
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
beleeued
on
in
the
world
,
and
receiued
vp
into
glory
.
_●Hen
the
Apostle
Paul
had
by
the
preaching
of
the
Gospell
planted
a
Church
at
Ephesus
,
and
Now
because
Timothie
was
a
young
man
,
the
businesse
committed
vnto
him
waightie
,
and
his
enemies
and
temptations
many
and
mightie
,
he
writes
this
Epistle
vnto
him
,
as
he
hath
said
in
the
former
verse
,
that
he
might
know
how
to
behaue
himselfe
in
the
Church
,
which
for
excellencie
he
calles
the
house
of
God
,
the
piller
and
ground
of
truth
.
Now
hauing
in
the
former
part
of
this
chapter
,
shewed
what
Ministers
should
be
chosen
,
and
how
they
should
be
qualified
,
in
these
words
he
shewes
a
reason
thereof
drawne
from
the
matter
,
whereabout
they
must
be
occupied
,
which
is
,
not
in
genealogies
&
Iewish
fables
,
which
he
hath
forbidden
them
before
,
as
too
trifling
and
vnprofitable
Great
is
the
misterie
of
godlinesse
:
Now
the
former
description
of
Ministers
laide
with
this
doctrine
for
Ministers
,
doth
shew
they
must
be
wise
,
religious
,
and
sanctified
men
,
that
shall
teach
religion
to
the
people
,
otherwise
they
shall
preach
at
the
least
in
a
great
part
that
which
themselues
doe
not
vnderstand
,
as
our
Sauiour
Christ
said
to
Nichodemus
;
Art
thou
a
Teacher
in
Israell
and
knowes
not
these
things
,
and
as
the
Iesuites
,
For
without
controuersie
(
saith
the
Apostle
,
)
great
is
the
mysterie
of
godlinesse
or
religion
.
When
he
saith
Without
controuersie
,
he
meanes
it
is
confessed
of
all
nations
and
of
all
sortes
of
men
,
that
religion
is
a
great
thing
,
for
although
there
be
diuers
opinions
in
the
world
,
which
is
the
true
religion
:
the
Iewes
thinke
it
is
contained
in
their
Talmud
,
the
Turkes
thinke
it
is
contained
in
their
Alcaron
,
the
Papists
thinke
it
is
contained
in
their
Masse-booke
,
and
we
say
it
is
contained
in
the
Scripture
;
yet
all
doe
confesse
,
and
it
is
out
of
controuersie
,
that
religion
is
a
great
thing
:
and
although
many
doe
not
approoue
of
Christian
religion
,
yet
it
being
granted
that
this
is
the
true
religion
,
to
looke
for
saluation
in
and
by
Iesus
Christ
,
who
was
God
manifested
in
the
flesh
,
all
will
agree
it
is
a
great
mistery
,
he
hath
said
in
the
former
verse
,
he
write
in
his
Epistle
to
Timothy
,
that
he
might
know
how
to
behaue
himselfe
in
the
Church
the
piller
and
ground
of
truth
;
now
he
saith
immediately
,
Great
is
the
misterie
of
Godlinesse
or
Religion
,
teaching
vs
that
is
the
true
and
godly
religion
,
that
is
grounded
in
the
trueth
or
word
of
God
:
and
that
hath
alwayes
beene
professed
in
the
Church
,
and
that
all
the
religions
that
are
out
of
the
Church
,
and
that
doe
dissent
from
the
word
,
are
vntrue
and
vngodly
.
Misterie
,
He
calles
true
religion
a
mistery
,
because
it
is
hidden
from
and
refused
of
the
most
,
because
it
is
perceiued
and
therefore
imbraced
but
of
a
few
:
and
because
it
is
preached
but
in
part
of
any
,
and
well
may
the
Apostle
call
true
religion
a
Mistery
,
for
the
Heathens
dreame
not
of
it
;
the
Iewes
deny
it
,
Papistes
peruert
it
:
yea
many
that
are
in
the
visible
Church
doe
not
perceiue
it
,
at
least
the
trueth
and
godlinesse
of
it
,
but
doe
take
superficiall
knowledge
for
sound
knowledge
,
a
dead
faith
for
a
liuely
faith
,
and
counterfeite
godlinesse
for
true
godlinesse
:
and
no
maruell
,
for
religion
is
contrary
to
nature
and
reason
:
the
eye
of
religion
Adam
hath
put
out
,
and
all
men
are
blinde
vntill
they
be
againe
enlightned
by
grace
:
therefore
the
Apostle
saith
;
The
naturall
man
perceiues
not
the
things
of
God
;
neyther
can
he
,
because
they
are
spiritually
discerned
:
If
religion
,
could
haue
beene
perceiued
by
naturall
reason
,
the
wise
Philosophers
would
haue
found
it
out
,
but
in
all
their
writings
there
is
a
perpetuall
silence
of
it
.
No
man
can
by
reason
iudge
certainely
of
many
naturall
things
subiect
to
sence
,
as
the
exceeding
swiftnesse
,
magnitude
and
altitude
of
the
Sunne
,
Moone
and
Starres
,
of
the
causes
and
effects
of
the
thunder
,
lightnings
,
earthquakes
:
and
how
much
lesse
can
men
pearce
into
Gods
secrets
with
their
owne
eyes
.
There
be
many
artes
and
trades
,
in
the
world
,
and
euery
of
them
is
called
a
mistery
,
because
the
perceiuerance
and
practise
of
them
,
is
beyond
the
reach
of
common
men
that
haue
not
beene
bound
prentise
to
them
,
how
much
more
must
the
art
of
Christianity
and
religion
needes
be
misticall
.
All
other
religions
are
not
misteries
,
especially
not
great
misteries
,
but
may
be
perceiued
and
conceiued
by
naturall
reason
,
but
true
religion
cannot
.
Yea
the
Apostle
calles
it
a
mistery
,
not
only
in
respect
of
those
that
be
irreligious
and
haue
no
perceiuerance
of
it
,
but
as
I
said
in
respect
of
those
that
be
religious
,
who
although
they
know
it
truly
,
yet
they
know
it
not
perfectly
,
as
Paul
saith
of
himselfe
and
all
other
Christians
,
We
know
in
part
,
if
we
know
any
thing
,
but
in
part
it
is
misteries
.
Nay
that
which
is
more
,
religion
may
be
called
a
misterie
,
in
respect
of
the
Angels
,
for
they
knowe
it
not
fully
,
as
Peter
the
which
things
the
Angels
desire
to
beholde
.
And
that
religion
is
a
great
mysterie
,
we
shall
more
plainely
see
by
the
opening
of
the
Text
,
and
handling
of
the
wordes
as
they
follow
in
order
.
But
before
we
come
to
the
particulers
of
it
,
let
vs
marke
generally
:
that
seeing
religion
is
a
great
thing
,
we
must
not
account
it
little
,
nor
vnderprise
it
as
many
doe
,
but
iudge
and
esteeme
highly
of
it
,
and
thinke
all
things
in
the
world
little
,
in
respect
of
it
,
and
other
persons
no
body
,
in
comparison
of
those
that
haue
it
.
Furthermore
let
vs
marke
,
that
seeing
religion
is
a
misterie
,
we
must
neither
be
so
arrogant
,
as
to
thinke
we
can
easily
conceiue
and
vnderstand
it
,
nor
so
negligent
,
as
not
to
enquire
and
search
after
it
,
but
humbly
and
diligently
,
by
hearing
of
Sermons
,
by
reading
the
Scriptures
,
by
conferring
with
good
men
,
who
are
best
acquainted
with
it
,
and
especially
by
prayer
vnto
God
,
seeke
and
labour
to
be
instructed
in
it
.
Men
are
inquisitiue
after
court
newes
,
and
strange
newes
,
that
concernes
great
persons
and
great
matters
,
that
euery
one
knowes
not
:
then
let
vs
enquire
for
this
heauenlye
mysterie
that
concernes
the
highest
.
And
lastly
,
seeing
he
calles
religion
the
misterie
of
godlinesse
,
let
vs
note
it
is
a
misterie
both
in
the
knowledge
of
it
,
and
in
the
practice
of
it
.
Therefore
as
none
can
tell
what
true
godlinesse
meanes
but
those
that
be
religious
,
so
none
can
tell
what
true
religion
meanes
but
those
that
be
godly
:
there
is
no
religious
man
but
hee
that
is
godly
,
and
there
is
no
godly
man
but
he
that
is
religious
.
God
manifested
,
&c.
Now
we
come
to
the
words
of
the
Text
,
wherein
the
Apostle
sets
downe
the
substance
of
religion
,
which
at
the
first
view
seemes
a
matter
not
hard
to
conceiue
,
but
by
the
examination
of
the
circumstances
of
it
,
we
shall
by
the
grace
of
God
see
how
truely
and
fitly
the
Apostle
hath
called
it
a
misterie
.
And
although
there
be
some
partes
of
religion
that
are
not
plainly
expressed
in
this
Text
,
as
that
of
election
and
the
resurrection
,
&c.
Yet
both
those
and
all
the
parts
of
religion
are
comprehended
in
these
words
;
for
it
is
said
,
God
hath
elected
vs
in
Christ
Iesus
,
that
we
shall
be
raised
vp
againe
by
him
:
Saint
Iohn
saith
;
Euery
spirite
which
confesseth
that
Iesus
Christ
is
come
in
the
flesh
,
is
of
God
,
and
euery
spirit
which
deemeth
that
Iesus
Christ
is
not
come
in
the
flesh
,
is
not
of
God
:
as
there
is
no
heresie
or
false
religion
,
but
doth
impugne
Christ
,
either
in
whole
or
in
part
,
but
doth
deny
him
in
his
names
,
in
his
natures
,
or
his
offices
:
so
on
the
contrarie
,
there
is
no
part
of
true
religion
but
hath
reference
vnto
Christ
:
therfore
when
he
comes
to
set
downe
the
misterie
of
religion
,
he
saith
it
is
this
,
God
is
manifested
in
the
flesh
.
So
that
religion
followes
from
God
to
man
,
and
againe
leades
man
to
God
:
the
mistery
of
it
is
,
that
God
and
man
,
the
creator
and
the
creature
,
is
ioyned
togeather
,
which
as
one
saith
;
Is
such
a
thing
that
to
speake
of
,
no
man
is
worthy
,
and
to
vtter
no
man
is
able
.
What
then
shall
I
doe
(
saith
he
)
shall
I
be
silent
,
or
shall
I
speake
:
be
silent
I
dare
not
,
least
I
should
conceale
so
great
a
benefit
:
speake
I
cannot
,
least
I
should
obscure
so
great
a
mistery
.
Now
that
we
might
the
better
see
the
greatnesse
of
this
mistery
,
that
God
is
manifested
in
the
flesh
,
as
it
were
with
a
paire
of
spectacles
,
let
vs
briefely
consider
on
the
one
side
what
God
is
,
and
on
the
other
side
what
man
is
.
And
yet
I
meane
not
to
enter
into
any
large
discription
of
God
,
least
we
should
thinke
he
may
be
fully
conceiued
:
for
one
saith
truely
and
wittily
;
If
all
the
world
were
full
of
bookes
,
if
all
the
creatures
in
the
world
were
writers
,
and
all
the
water
in
the
sea
were
inke
,
the
writers
would
be
wearied
,
the
bookes
would
be
filled
,
and
the
sea
would
be
emptied
and
exhausted
before
his
perfection
could
be
manifested
.
Therefore
Simonides
being
asked
what
God
was
,
desired
a
dayes
respit
to
make
answere
;
and
being
asked
the
next
day
,
he
deferred
two
dayes
respit
;
and
againe
being
asked
the
third
time
,
saide
;
the
more
I
search
it
,
the
further
I
am
from
it
.
When
I
seeke
for
God
saith
one
of
the
ancient
fathers
,
I
doe
not
seeke
for
the
glistering
beauties
of
Dyamondes
,
and
precious
stones
for
the
eye
:
I
doe
not
seeke
for
the
pleasant
melodie
of
birdes
and
tunable
instruments
for
the
eare
,
I
do
not
seeke
for
the
sauour
of
flowers
,
spices
,
and
oyntments
for
the
smell
;
I
doe
not
seeke
for
hony
,
and
delectable
things
for
the
taste
,
which
brute
beastes
may
be
capable
of
,
but
I
seeke
for
a
glory
aboue
all
beauty
,
for
a
voyce
aboue
all
melodie
,
and
for
a
sauour
and
sweetnesse
aboue
all
delicacie
,
which
neither
beastes
,
nor
men
with
their
outward
censes
can
attaine
vnto
.
God
is
the
most
absolute
,
supreame
&
excelent
thing
,
a
substance
deuine
,
inuisible
,
eternall
,
infinite
,
vnchangeable
,
glorious
,
almightie
,
onely
wise
,
true
,
iust
,
mercifull
,
gracious
and
bountifull
,
before
whom
the
What
is
man
that
thou
art
mindfull
of
him
,
and
the
sonne
of
man
that
thou
doest
consider
him
;
how
much
more
compared
with
the
Creator
.
Yea
man
is
not
onely
base
,
but
miserable
;
and
so
miserable
,
that
if
Christ
had
not
come
to
redeeme
vs
,
it
had
beene
better
for
vs
we
had
beene
stones
,
yea
beares
,
and
toades
:
therefore
seeing
all
that
can
be
saide
is
too
little
,
to
set
forth
Gods
maiesty
;
and
nothing
can
be
said
enough
to
set
forth
mans
misery
,
this
that
the
Apostle
saith
.
That
God
is
manyfest
in
the
flesh
,
must
needes
be
a
great
mistery
.
By
God
the
Apostle
meanes
,
not
the
first
person
in
the
diety
,
which
is
the
father
,
nor
the
third
person
,
which
is
the
holye
Ghost
;
but
the
second
person
which
is
the
Sonne
:
for
though
there
bee
but
one
God
,
yet
in
the
Godhead
there
The
word
was
made
flesh
,
and
dwelt
among
vs
,
&
we
saw
the
glorye
thereof
,
as
the
glory
of
the
onely
begotten
so●ne
of
the
father
full
of
grace
and
truth
;
Therefore
Paule
saith
;
In
him
dwels
the
fulnesse
of
the
Godhead
bodily
:
And
yet
we
are
not
to
thinke
he
was
thrust
out
of
heauen
,
as
the
euill
Angels
were
,
but
he
tooke
flesh
of
his
owne
accorde
,
as
the
Apostle
saith
in
the
second
to
the
Phillipians
,
he
being
equal
with
God
tooke
on
him
the
forme
of
a
seruant
:
for
as
Adam
sinned
and
ouerthrew
mankinde
voluntarily
,
so
it
was
necessarie
that
Christ
should
take
our
nature
,
and
redeeme
vs
voluntarily
.
Manifested
in
the
flesh
.
By
flesh
he
meanes
not
the
body
of
man
onely
,
but
our
whole
humane
nature
,
consisting
of
soule
and
body
:
As
when
Peter
saith
,
He
suffred
in
the
my
soule
is
heauy
euen
to
the
death
:
so
when
it
is
said
here
,
he
was
manifested
in
the
flesh
,
he
meanes
in
our
humane
nature
,
for
he
was
in
all
things
like
to
vs
,
sinne
excepted
.
God
sent
his
sonne
made
of
a
woman
:
Mathew
tels
vs
the
virgin
Mary
:
therefore
he
is
in
the
Scripture
called
the
Sonne
of
man
,
not
that
any
man
was
his
father
,
but
because
on
a
woman
he
tooke
on
him
mans
nature
:
this
is
that
the
Prophet
Esay
spake
of
him
;
They
shall
call
his
name
Iohn
Baptist
saith
of
him
;
he
that
comes
after
me
is
before
me
,
that
is
,
he
comes
after
me
in
his
manhood
,
but
was
before
me
in
his
Godhead
.
He
is
likened
to
Melchisadeck
,
who
is
said
to
be
without
father
and
Ioh.
5.
Before
Abraham
was
I
am
.
This
is
that
which
some
diuines
haue
spoken
of
in
a
wondring
maner
;
That
he
which
is
eternall
should
be
borne
in
time
;
that
hee
God
is
manifested
in
the
flesh
.
Yet
we
must
not
imagine
two
Christes
,
one
that
was
God
,
and
another
that
was
man
,
but
one
Christ
who
is
both
God
and
man
:
the
diuell
hath
stirred
vp
some
heritickes
to
deny
his
Godhead
,
and
some
to
deny
his
manhood
;
and
some
also
to
confound
them
together
,
thinking
to
corrupt
this
mistery
,
and
so
to
ouerthrow
religion
:
those
that
haue
denied
his
Godhead
,
alleadge
for
colour
thereof
,
our
Sauiour
Christes
owne
wordes
:
My
father
is
greater
then
I
;
Ergo
,
say
they
,
he
is
not
God
,
because
he
saith
he
is
inferior
to
the
father
,
not
vnderstanding
the
misterye
of
those
speeches
that
he
speakes
there
of
himselfe
,
as
he
is
man
,
or
mediator
,
and
so
he
is
inferiour
to
the
father
;
but
in
the
second
to
the
Philipians
,
it
is
said
.
He
thought
it
no
robbery
,
to
be
equall
with
God
in
his
deuine
nature
.
Those
that
haue
denied
his
manhood
,
aledge
these
words
of
Paule
:
God
sent
his
sonne
in
the
similitude
of
sinfull
flesh
,
Ergo
,
say
they
,
he
was
not
man
,
because
it
is
sayd
he
had
but
a
similitude
of
flesh
,
but
the
Apostle
saith
not
,
he
had
the
similitude
of
flesh
:
But
the
similitude
of
sinnefull
flesh
;
For
though
he
seemed
to
be
a
sinner
as
others
were
,
as
the
Pharises
wrongfully
In
him
was
no
sinne
,
neither
was
there
guile
found
in
his
mouth
;
So
that
though
he
had
true
flesh
,
yet
he
had
but
the
similitude
of
sinnefull
flesh
,
those
that
confound
his
two
natures
,
as
if
the
one
of
them
did
destroy
the
other
,
were
led
thereto
by
this
;
that
the
scripture
doth
sometime
attribute
that
to
his
manhood
,
which
belongeth
to
his
Godhead
,
as
that
it
is
saide
,
the
sonne
of
man
is
in
heauen
;
when
he
talked
with
the
Iewes
and
sometimes
doth
attribute
that
to
his
God-head
,
which
belongings
,
to
his
man
,
hood
,
as
Paule
saith
to
the
elders
of
Ephesus
,
watch
ouer
the
flock
,
which
God
hath
purchased
with
his
owne
blood
:
Which
speeches
are
vsed
by
reason
of
Christes
personable
vnion
,
that
is
the
vniting
of
his
two
natures
in
one
person
,
for
as
in
owne
nature
of
God
there
are
three
persons
,
so
in
one
person
of
Christ
,
there
are
two
natures
.
But
to
leaue
the
confuration
of
heretickes
,
whose
property
is
alwayes
to
passe
ouer
all
plaine
places
of
scripture
,
that
doe
shew
the
trueth
,
and
to
cauill
with
darke
places
,
that
may
seeme
to
maintaine
their
error
.
Those
that
would
bee
confirmed
in
the
truth
of
the
deuine
and
humane
natures
in
the
person
of
Christ
,
let
them
read
That
God
was
manifested
in
the
flesh
.
Furthermore
,
let
vs
marke
,
that
the
sonne
of
God
did
not
onely
become
base
man
,
but
the
basest
of
men
,
for
hee
was
borne
of
a
base
person
,
a
poore
maide
,
that
had
not
a
Lambe
to
offer
for
her
purification
,
but
was
faine
to
offer
a
payre
of
Pigeons
:
he
was
borne
in
a
base
place
,
in
a
Stable
or
Stall
for
beastes
;
he
liued
diuers
yeares
in
a
base
trade
of
a
Carpenter
,
and
after
he
entred
vpon
his
publike
office
,
he
kept
company
with
base
persons
,
with
Fishermen
.
Paul
saith
,
Hee
made
himselfe
of
no
reputation
:
yea
he
was
There
was
no
forme
nor
〈◊〉
in
him
,
but
he
was
despised
and
reiected
of
men
.
The
reason
of
this
basenesse
,
was
because
he
did
not
onely
take
on
him
our
nature
,
but
our
case
and
condition
;
that
is
,
the
frailties
and
infirmities
of
our
nature
,
I
meane
not
our
sinfull
infirmities
,
for
that
is
alwayes
excepted
in
his
humanity
,
else
how
should
he
haue
beene
ioyned
to
God
,
who
can
abide
no
impuritie
;
but
I
meane
,
he
tooke
on
him
our
naturall
infirmities
,
both
of
minde
and
body
.
The
infirmities
of
minde
that
he
tooke
on
him
without
sinne
,
were
both
in
his
iudgement
and
affection
.
For
iudgement
,
it
is
sayd
of
him
,
He
grew
in
wisedome
,
he
was
ignorant
of
the
day
of
iudgement
,
for
his
affection
,
it
is
said
he
sorrowed
,
he
was
hungry
,
and
that
he
was
weary
,
&c.
But
we
are
not
to
thinke
that
he
tooke
on
him
euery
particuler
mans
infirmities
,
that
grow
of
some
speciall
cause
,
franzinesse
of
minde
,
or
lamenesse
of
body
,
but
generally
the
infirmityes
,
which
bee
common
to
the
nature
of
all
men
;
that
hauing
experyence
of
infirmities
,
he
might
be
able
to
succour
vs
in
ours
,
as
the
Apostle
saith
.
But
is
this
all
the
mistery
of
religion
,
to
know
that
the
Godhead
was
ioyned
to
our
base
and
fraile
nature
:
No
,
but
there
is
much
more
in
it
,
that
doth
carrie
our
consideration
a
great
deale
further
,
as
appeares
by
the
wordes
of
the
text
that
follow
;
He
was
preached
to
the
Gentiles
,
and
beleeued
on
in
the
worlde
:
yea
it
reaches
not
onely
to
this
world
,
but
to
the
worlde
to
come
;
He
was
receiued
vp
into
glorye
.
A
great
part
of
the
mistery
of
Christes
personall
vnion
,
standes
in
the
vse
of
it
,
to
vnite
mankinde
vnto
God
,
by
a
spirituall
and
misticall
coniunction
;
the
Apostle
Paul
hauing
said
:
The
faithfull
are
members
of
Christes
body
,
of
his
flesh
and
of
his
bones
;
This
is
a
great
mistery
,
but
I
speake
concerning
Christ
and
the
Church
.
The
sonne
of
God
,
was
manyfested
in
the
flesh
,
that
he
might
be
the
redeemer
,
not
of
Angels
,
but
of
men
,
as
it
is
said
:
He
For
if
he
had
not
beene
man
,
how
could
he
haue
performed
our
obedience
,
in
all
the
dueties
of
holinesse
,
righteousnes
and
temperance
,
which
the
law
of
God
doth
require
of
men
;
and
sanctifie
mans
nature
that
was
defiled
:
in
which
respect
he
is
called
our
wisedome
,
righteousnesse
and
On
the
other
side
if
he
had
not
beene
God
almighty
,
how
could
he
haue
encountred
,
and
conquered
the
deuill
,
hell
,
sinne
,
death
,
and
all
the
great
enemies
of
our
saluation
;
that
were
too
strong
for
man
to
battell
with
all
:
if
he
had
not
beene
euerlasting
God
,
how
could
he
by
temporall
suffering
haue
discharged
vs
of
eternall
torment
,
and
how
should
the
merite
of
his
suffering
haue
reached
to
those
,
that
liued
long
before
,
&
long
after
his
death
;
if
he
had
not
beene
infinite
God
,
how
should
the
father
haue
accepted
so
many
sinners
in
him
,
and
him
for
so
many
sinners
,
which
he
was
angry
withall
,
and
how
should
he
be
present
with
his
people
,
throughout
the
world
:
therefore
it
was
necessary
he
shuld
be
both
God
and
man
,
that
being
man
he
might
be
sufficient
to
suffer
,
whatsoeuer
was
due
from
God
,
&
do
whatsoeuer
was
,
&
being
God
he
might
be
all
sufficient
,
to
make
that
acceptable
and
effectuall
which
was
suffered
and
done
for
vs
.
Therfore
this
is
a
great
mistery
,
that
God
was
manifested
in
the
flesh
.
1
Hereof
comes
that
neere
coniunction
that
is
betweene
Christ
and
his
Church
,
set
forth
in
the
Scripture
:
by
many
similitudes
,
he
is
called
the
head
,
and
we
the
body
,
not
He
is
called
the
vine
&
we
the
branches
,
2
Hereof
comes
that
misticall
and
spirituall
aliance
and
kindred
that
is
betweene
Christ
and
his
people
,
therefore
he
calles
those
that
doe
his
fathers
will
,
his
mother
,
a
chosen
generation
,
a
royall
Priesthood
,
a
holy
nation
,
a
peculiar
people
.
3
Hereof
comes
that
mutuall
exchange
that
is
betweene
Christ
and
vs
;
hee
was
made
with
vs
the
sonne
of
man
,
that
wee
might
be
made
with
him
the
sonnes
of
God
:
he
by
imputation
and
communication
,
tooke
on
him
our
sinnes
and
miseries
,
that
they
might
be
imputed
to
vs
,
his
vertues
and
merites
as
the
Apostle
saith
,
he
was
made
sinne
for
vs
,
that
we
might
be
made
the
righteousnesse
of
God
by
him
.
This
is
a
great
mistery
,
that
his
pouerty
should
be
our
fitches
;
that
his
bondage
Eph.
2.
5.
to
be
raysed
vp
with
him
,
Col.
3.
1.
to
be
ascended
into
heauen
with
him
;
for
at
the
first
Adam
was
not
a
priuate
,
but
a
publike
person
,
in
whome
all
mankinde
was
included
:
so
Christ
the
second
Adam
,
was
not
a
priuate
but
a
publike
person
,
in
whom
the
whole
Church
is
to
bee
considered
:
therefore
in
Christes
death
and
satisfaction
,
in
Christes
resurrection
and
iustification
,
in
Christes
ascention
,
and
glorification
we
must
see
the
death
,
resurrection
,
and
ascention
of
the
whole
Church
,
for
as
he
hath
done
and
suffered
all
these
things
for
the
Church
,
so
the
Church
hath
done
and
suffered
all
those
things
in
him
,
and
shal
at
the
last
receiue
the
fruite
of
those
things
,
by
&
with
him
,
this
is
a
great
mistery
:
that
God
is
manyfested
in
the
flesh
,
therefore
he
is
called
our
Sauiour
,
which
is
set
foorth
in
his
we
are
complet
in
him
:
I
desire
to
know
nothing
but
Iesus
Christ
,
and
him
crucified
,
&
that
God
is
manifested
in
the
flesh
.
4
From
hence
comes
the
mutual
feeling
and
affection
that
is
betweene
Christ
&
vs
,
that
he
takes
the
injuries
done
to
vs
,
as
done
to
himselfe
,
as
he
saith
to
Saule
;
why
persecutest
thou
me
,
when
he
went
to
Damascus
,
to
T●●
rebukes
of
those
that
rebuked
,
they
are
fallen
on
me
:
and
the
feeling
comfort
and
reioysing
that
Christians
haue
when
Christ
is
honoured
,
his
kingdome
furthered
,
and
his
will
obeyed
.
And
from
hence
comes
not
onely
the
simpathie
and
●eeling
that
Christians
haue
with
Christ
their
head
,
but
that
they
haue
one
with
another
as
members
of
the
same
body
;
as
the
Apostle
requireth
,
Be
like
affected
one
towards
another
;
mourne
with
those
that
mourne
,
and
reioyce
with
those
that
reioyce
:
as
in
a
naturall
body
there
is
not
that
feeling
with
the
members
of
another
bodie
as
of
the
same
;
so
in
Christes
misticall
body
,
there
is
not
that
feeling
among
the
members
of
a
strange
body
,
as
among
those
that
be
the
true
Church
and
body
of
Christ
:
therefore
the
scripture
maketh
th●●
a
marke
of
a
true
Christian
and
disciple
,
to
loue
thy
brethren
.
This
is
the
great
misterie
,
that
the
sonne
of
God
is
manifested
in
the
flesh
,
who●
he
is
God
,
is
our
father
;
as
he
is
man
,
he●
our
brother
;
and
as
he
is
God
and
man
,
●●
is
our
attonement
maker
:
therefore
let
●
not
so
looke
to
his
humanity
,
as
we
forg●
his
diuinitie
,
least
we
be
offended
at
●
basenesse
as
the
Iewes
were
,
who
call●
him
the
Carpenters
sonne
:
and
let
vs
n●
so
looke
to
his
diuinity
,
as
we
forget
his
humanity
,
least
we
be
dismaide
at
his
brightnesse
,
as
the
man
was
that
said
;
depart
from
me
,
for
I
am
a
sinnefull
man
.
But
let
vs
so
consider
the
vniting
of
these
two
natures
in
his
person
;
that
in
him
we
may
see
our
happye
condition
,
and
know
assuredly
that
as
there
is
no
saluation
to
them
that
are
without
him
,
soe
there
is
no
condemnation
to
them
that
Iustified
in
the
spirit
.
All
that
which
followes
in
this
verse
,
serues
but
for
the
amplification
of
this
mistery
,
therefore
hauing
beene
somewhat
large
in
the
former
wordes
,
I
will
bee
briefe
in
the
rest
.
Iustification
sometime
in
the
Scripture
dooth
signifie
,
to
account
a
thing
or
a
person
iust
and
pure
that
is
not
so
of
himselfe
,
and
so
it
is
taken
commonly
,
when
it
respectes
vs
,
who
are
by
God
esteemed
iust
by
grace
,
that
are
not
so
by
nature
:
but
so
it
cannot
be
taken
here
,
for
in
this
sence
Christ
cannot
be
said
to
be
iustified
,
except
it
bee
from
our
sinnes
that
he
had
taken
vppon
him
as
our
surety
,
as
Paule
saith
:
he
dyed
for
our
sinnes
,
and
rose
agayne
for
our
iustification
:
that
is
to
say
,
hauing
by
his
Therefore
iustification
is
heere
to
be
taken
in
another
sence
:
that
is
to
alow
or
acknowledge
a
thing
or
a
person
to
bee
that
which
hee
is
in
himselfe
:
when
it
seemed
to
some
to
be
otherwise
,
as
where
Christ
was
iustified
in
the
spirite
,
as
if
he
should
saye
though
hee
were
manifested
in
the
flesh
,
and
seemed
to
bee
a
base
person
;
yet
hee
was
found
and
acknowledged
to
bee
the
euerlasting
and
glorious
God
:
to
the
like
effect
the
Apostle
Hee
suffered
in
the
flesh
,
and
was
quickned
in
the
spirite
,
which
is
the
same
that
Saint
Iohn
speaketh
after
hee
had
saide
,
the
worde
Wee
saw
his
glorye
:
And
also
in
his
notable
and
deuine
miracles
turning
water
into
wine
,
feeding
manye
thousandes
with
a
few
loaues
and
fishes
,
causing
the
rough
sea
and
windes
to
bee
still
,
making
warlike
souldiers
to
fall
backewarde
,
and
euen
the
diuells
to
giue
place
at
his
commandement
:
therefore
when
it
is
said
here
,
he
was
iustified
in
the
spirit
,
the
meaning
is
,
he
was
apparantly
shewed
,
knowne
and
acknowledged
to
be
God
in
the
flesh
.
Seene
of
Angels
.
He
was
not
onely
iustyfied
and
acknowledged
to
be
the
sonne
of
God
in
the
flesh
by
men
,
but
also
by
Angels
,
who
were
acquainted
with
it
,
and
witnesses
of
it
;
they
brought
tydings
of
his
birth
to
the
shepheardes
;
they
brought
Preached
to
the
Gentiles
.
This
is
a
further
amplifying
of
this
mistery
,
for
Christ
did
not
take
flesh
to
the
end
to
be
hid
and
vnvnknowne
,
especially
after
he
had
performed
the
worke
of
redemption
;
for
although
he
bad
his
disciples
to
shew
his
transfiguration
This
mistery
of
religion
was
hid
4000.
yeares
,
or
thereaboutes
from
the
Gentiles
a
long
time
,
it
was
contained
in
one
familie
and
in
one
kingdome
,
in
which
respect
,
the
Apostle
calles
the
calling
of
the
Gentiles
to
the
knowledge
of
Christ
,
by
the
Gospell
a
mistery
hid
from
the
ages
Now
this
mistery
of
calling
of
the
Gentiles
,
is
so
much
the
more
misticall
,
because
the
Iewes
who
were
the
natural
Oliue-tree
were
broken
,
and
the
Gentiles
who
were
of
the
wilde
Oliue-tree
were
grafted
;
in
this
is
a
great
mistery
,
that
the
Gentiles
that
were
poore
beggers
which
lay
by
the
hedges
Ephesians
,
should
be
Citizens
with
the
saints
,
and
of
the
houshold
of
God
:
and
as
the
Apostles
did
preach
to
the
Gentiles
,
so
the
summe
of
their
Preaching
and
Sermons
was
this
mistery
of
religion
,
that
God
was
manifested
in
the
flesh
,
as
we
may
see
in
the
Actes
,
where
Beleeued
on
in
the
world
.
Hauing
sayde
,
Christ
,
God
and
man
,
was
preached
to
the
Gentiles
;
now
he
saith
,
He
was
beleeued
on
the
world
:
Whereby
we
see
,
that
preaching
goeth
before
faith
:
as
Paul
saith
;
How
shall
they
beleeue
except
they
heare
,
and
how
shall
they
heare
without
a
Preacher
:
and
Peter
saith
;
God
chose
him
that
the
Gentiles
Iohn
Baptist
preached
the
doctrine
of
repentance
,
It
pleased
God
by
the
foolishnesse
of
preaching
to
saue
those
that
Whereupon
I
inferre
this
briefe
exhortation
,
(
as
a
Parentheses
)
that
those
who
would
be
religious
,
should
not
thinke
reading
either
by
others
or
by
themselues
,
sufficient
but
that
therewithall
they
do
ioyne
ordinary
hearing
,
the
worde
preached
,
which
is
the
iust
,
liuely
&
effectuall
meanes
that
God
hath
ordained
for
the
beginning
For
Christ
beeing
preached
to
the
Gentiles
,
he
was
not
preached
in
vayne
,
but
as
the
Apostle
saith
,
he
was
beleeued
on
in
the
world
;
not
of
all
the
world
,
for
the
Apostle
Acts
,
As
many
as
were
ordained
to
eternall
life
beleeued
,
and
therefore
is
true
faith
,
which
doeth
apprehend
Christ
,
called
the
faith
of
Gods
elect
,
which
is
according
to
Godlinesse
.
This
is
not
the
least
part
of
this
great
mistery
that
Christ
is
beleeued
on
in
the
world
,
some
maruell
that
all
which
heare
the
word
so
plainely
,
and
plentifully
preached
,
doe
not
beleeue
,
but
rather
considering
the
impediments
of
faith
:
that
are
within
vs
and
without
vs
,
it
is
maruell
that
any
do
beleeue
,
for
faith
is
not
of
our selues
by
nature
,
it
is
the
gift
of
Gods
gra●e
,
and
I
will
not
enter
into
a
common
place
of
faith
,
because
I
purpose
not
to
go
from
the
Apostles
purpose
,
onely
thgat
we
may
not
be
deceiued
in
iudging
of
it
,
as
many
are
,
let
vs
knowe
that
faith
is
a
precious
and
vnspeakeable
gift
;
which
God
by
his
holy
spirit
workes
in
the
hartes
of
his
elect
in
measure
,
whereby
a
man
doeth
applye
Christ
and
all
his
good
things
to
himselfe
,
with
comfortable
assurance
,
and
whereby
he
is
prouoked
and
inabled
to
thankefull
obedience
;
thus
Christ
being
preached
,
he
was
beleeued
on
in
the
worlde
,
not
talked
on
onely
,
but
beleeued
on
also
,
he
was
talked
on
of
many
,
and
beleeued
on
of
some
though
but
few
in
comparison
as
it
is
now
,
but
we
must
not
rest
in
lip
faith
,
but
labour
for
hart
faith
,
not
rest
in
faith
of
the
flesh
,
but
labour
for
faith
of
the
spirite
,
not
rest
in
the
faith
of
common
Protestantes
;
but
labour
for
the
faith
of
true
Christians
,
not
rest
in
a
dead
faith
that
is
without
finite
,
but
labour
for
that
faith
which
may
ma●e
vs
aliue
from
dead
workes
,
not
rest
in
such
a
counterfet
faith
as
is
ouercome
of
the
world
,
but
labour
for
that
faith
that
●●oth
ouercome
the
world
for
Christ
〈◊〉
ouercome
for
vs
,
except
●●
〈◊〉
vs
,
this
is
the
commandement
of
the
Gospell
:
that
we
beleeue
in
him
whome
God
hath
sent
;
that
we
beleeue
this
mistery
,
no●
only
that
God
became
man
,
but
that
he
did
it
for
the
saluation
of
men
,
and
not
only
of
other
men
,
for
so
far
hipocrites
may
go
in
beleeuing
;
but
of
our selues
euery
one
must
beleeue
,
that
Christ
so
wrought
the
redemption
of
the
Church
generally
,
as
hee
did
it
for
him
perticulerlye
,
as
a
member
of
the
same
,
and
if
there
had
beene
no
more
he
would
haue
done
it
for
him
alone
.
This
is
a
part
of
this
mistery
,
to
beleeue
that
Christ
being
in
heauen
,
and
we
in
earth
,
Christ
beeing
glorious
and
we
base
,
Christ
being
pure
and
we
defiled
,
should
be
one
with
vs
and
we
with
him
.
But
marke
that
it
was
said
before
Christ
was
preached
to
the
Gentiles
,
and
now
he
was
beleeued
on
in
the
world
:
the
Gentiles
were
great
sinners
,
yet
when
Christ
was
preached
,
they
beleeued
in
him
.
Some
may
therevpon
aske
this
question
;
Doth
Christ
belong
to
wicked
men
?
no
,
not
so
long
as
they
bee
wicked
:
but
the
Apostles
did
preache
this
misterie
of
forgiuenesse
of
sinnes
and
saluation
in
Christ
,
to
those
that
do
repent
,
as
Peter
saith
;
Amend
your
liues
,
and
be
baptised
in
the
name
of
the
Lord
●esus
,
for
the
remission
of
sinnes
:
therefore
those
that
would
beleeue
this
misterie
,
must
repent
of
their
sinnes
,
for
the
faith
that
wicked
men
boast
of
is
but
a
fancie
.
Repentance
is
a
godly
sorrow
,
rising
from
the
sight
of
our
sinnes
,
and
the
punishment
due
vnto
them
,
which
causes
a
man
to
hate
the
deuill
,
euill
men
,
and
euill
things
;
to
loue
God
,
good
men
,
and
good
things
in
his
minde
,
and
to
forsake
the
deuill
euill
men
,
and
euill
things
:
and
to
follow
God
,
good
men
,
and
good
things
,
in
his
maners
:
but
it
is
not
so
needfull
to
shew
now
what
repentance
is
,
as
to
perswade
men
to
go
about
it
:
neither
is
it
so
necessarie
to
shew
whether
faith
or
repentance
be
wrought
first
in
a
man
,
seeing
they
are
alwayes
ioyned
together
,
and
are
at
no
time
separated
in
a
good
man
:
repentance
though
it
may
be
said
to
be
the
last
in
nature
,
yet
it
is
the
first
in
feeling
.
Thus
the
Gentiles
when
they
heard
the
Gospell
,
beleeued
in
Christ
,
as
we
may
see
in
Zacheus
,
and
in
those
that
burned
their
Receiued
vp
into
glory
.
That
is
his
manhood
,
for
his
Godhead
was
alwayes
in
glorie
;
but
the
Apostle
meanes
he
was
receiued
into
glorie
in
his
manhood
,
that
he
might
enioy
that
life
which
was
promised
to
those
that
keepe
the
law
;
this
is
that
he
prayed
for
,
Father
glorifie
thy
sonne
with
that
glorie
that
I
had
with
thee
before
the
worlde
He
was
taken
vp
into
heauen
:
Therefore
he
is
not
here
corporally
vpon
earth
,
as
the
Papistes
say
,
for
we
beleeue
in
the
creede
,
he
assended
into
heauen
which
must
containe
him
vntill
his
comming
againe
,
This
is
that
which
is
said
of
him
,
that
hee
sitteth
at
the
right
hand
of
God
,
This
is
a
great
mistery
,
that
he
which
was
brought
so
lowe
,
should
be
exalted
so
high
:
but
is
this
all
that
he
was
glorified
in
his
person
?
No
,
but
that
he
might
glorifie
his
members
as
Paule
saith
to
the
Thesselonians
:
He
shall
be
gloryfied
in
his
Saints
,
and
made
maruelous
in
all
those
that
do
beleeue
;
he
laid
not
downe
our
nature
againe
,
when
he
had
wrought
our
redemption
,
but
carried
it
with
him
into
heauen
,
as
one
saith
when
Christ
went
away
from
vs
,
hee
lefte
vs
his
pawne
,
that
is
his
spirit
,
to
assure
vs
hee
would
come
againe
to
vs
,
and
tooke
with
him
our
pawne
that
is
our
flesh
,
to
assure
vs
we
should
come
to
him
,
according
as
hee
saith
in
Iohn
,
I
goe
to
prepare
a
place
for
you
,
that
where
I
am
there
you
may
bee
also
.
This
is
the
misterye
that
the
sonne
of
God
came
downe
to
the
earth
tofetch
vs
vp
to
heauen
that
after
hee
had
sanctified
our
humayne
nature
in
himselfe
,
he
might
glorifie
vs
with
himselfe
;
as
Paul
saith
:
He
shall
change
our
vile
body
,
that
it
may
be
made
like
his
glorious
body
;
which
how
excellent
an
estate
it
is
,
no
toung
is
able
to
expresse
,
As
the
worst
is
past
with
Christ
,
so
the
best
is
to
come
with
Christians
,
for
he
would
not
haue
come
from
glorye
to
basenesse
,
but
to
haue
drawne
vs
from
basenesse
to
glory
:
therefore
let
vs
be
content
with
our
Sauiour
Christ
himselfe
,
to
passe
by
the
crosse
to
this
crowne
,
where
we
shall
receiue
the
end
of
our
faith
,
which
is
the
saluation
The
necessities
of
Religion
,
or
Mans
Renouation
.
IOHN
.
3.
3.
Iesus
answered
except
a
man
be
borne
againe
,
he
canno●
see
the
kingdome
of
God
.
4.
5.
6.
7.
8.
9.
10.
OVr
Sauiour
Christ
being
excellent
and
famous
when
hee
was
vpon
the
earth
,
many
resorted
to
him
to
heare
his
doctrine
and
see
his
miracles
;
and
among
the
rest
there
was
one
Nichodemus
who
was
a
Pharisie
,
a
teacher
and
Ecclesiasticall
ruler
among
the
Iewes
,
that
came
to
him
,
but
secretly
by
night
,
fearing
the
displeasure
of
the
rest
of
his
sect
(
who
loued
not
Christ
nor
his
disciples
)
as
some
looking
But
when
he
comes
to
our
Sauiour
Christ
,
he
salutes
him
reuerently
and
calles
him
Rabbi
,
a
title
and
saluation
then
commonly
vsed
to
learned
men
,
and
he
saith
to
him
;
we
know
(
speaking
of
himselfe
&
his
company
)
thou
art
a
teacher
sent
from
God
,
for
no
man
could
doe
those
miracles
which
thou
doest
,
except
God
were
with
him
;
he
knew
him
not
to
be
the
Messtas
,
but
tooke
him
for
some
speciall
Prophet
,
the
rest
of
the
Pharises
asked
him
,
by
what
authority
he
did
those
miracles
,
seeing
he
was
not
approoued
by
them
that
were
the
gouerners
of
the
Church
,
but
Nichodemus
being
somwhat
wiser
then
the
rest
,
confesses
he
had
authority
sufficient
from
God
.
In
the
former
chapter
they
required
a
signe
,
of
him
to
confirme
his
calling
if
it
were
extraordinary
,
as
Moses
confirmed
his
calling
,
by
turning
his
rodde
into
a
serpent
,
and
Elias
by
deuiding
Iord●●
with
his
mantle
;
but
Nichodemus
confesses
there
were
signes
ennow
,
for
saith
he
:
No
man
could
doe
those
things
that
thou
doost
except
God
were
with
him
.
Now
although
our
Sauiour
Christ
might
haue
taken
exception
to
his
maner
of
comming
by
night
,
and
reprooued
his
feare
of
men
,
and
ignorance
,
that
he
knew
him
not
to
be
more
then
a
Prophet
,
yet
letting
passe
these
wordes
that
I
haue
read
,
he
beginnes
with
the
chiefe
point
,
and
that
which
was
the
cause
of
those
faultes
in
him
,
which
was
the
want
of
grace
,
and
therefore
saith
.
Except
a
man
be
borne
againe
,
&c.
As
if
he
should
say
,
although
thou
doost
call
me
maister
and
thereby
professest
thy selfe
to
be
a
scholler
,
yet
I
doe
not
account
thee
fit
for
my
disciple
except
thou
beest
borne
againe
.
For
by
the
kingdome
of
heauen
heere
,
is
not
ment
the
kingdome
of
glory
in
the
next
life
,
as
some
haue
taken
it
,
but
the
kingdome
of
grace
in
this
life
,
that
is
,
the
true
Church
,
as
it
is
taken
in
the
fift
of
Mathew
;
the
Church
is
called
the
kingdome
of
heauen
,
because
the
lawes
whereby
it
is
gouerned
are
from
heauen
,
the
guiftes
wherewith
it
is
endued
,
are
from
heauen
:
the
persons
that
are
members
of
the
true
Church
,
are
Cittizens
of
heauen
;
and
because
the
Church
is
as
it
were
the
suburbes
,
thorowe
the
which
we
must
enter
the
Kingdome
of
heauen
.
It
is
as
if
our
Sauiour
Christ
should
say
,
thou
hast
made
a
iourney
to
heare
me
,
and
thou
hast
vsed
good
wordes
vnto
me
,
but
that
is
not
enough
,
thou
canst
not
bee
accounted
a
true
member
of
the
Church
,
except
thou
hast
good
thoughtes
and
good
workes
aswell
as
good
words
;
except
thou
beest
borne
againe
,
that
is
,
generally
made
better
both
in
thy
minde
and
manners
.
Let
vs
marke
,
our
Sauiour
dooth
not
flatter
him
,
though
he
were
a
great
man
,
but
seekes
to
profit
him
;
some
doe
much
extoll
small
things
in
great
men
,
if
they
will
heare
a
sermon
or
two
,
giue
courteous
wordes
and
entertainement
to
a
minister
,
they
greatly
commend
them
,
although
their
mindes
and
manners
be
as
vnformed
as
their
naturall
parents
left
them
;
but
we
must
follow
our
Sauiour
Christes
example
to
Nichodemus
;
except
they
bee
borne
againe
,
and
reformed
in
hart
and
hand
,
aswel
as
in
toung
,
except
they
be
indeed
generally
sanctified
aswel
as
they
seeme
to
be
so
in
some
perticular
,
it
is
nothing
worth
,
although
they
would
goe
twenty
mile
to
heare
the
choisest
Preacher
in
the
country
,
except
they
doe
reforme
themselues
by
the
word
,
&
conforme
themselues
to
that
which
is
taught
therein
,
they
be
no
Christians
.
This
doubtlesse
was
an
vnpleasant
answer
to
Nichodemus
,
for
howsoeuer
a
naturall
man
can
be
content
to
haue
something
added
to
him
,
yet
he
likes
not
to
haue
all
condemned
that
is
in
him
,
and
to
haue
his
estate
called
into
question
.
But
our
Sauiour
Christ
not
regarding
what
would
please
him
,
but
profit
him
,
condemnes
his
first
birth
,
and
telles
him
,
he
must
of
necessity
be
borne
againe
:
neither
doth
he
speake
of
Nichodemus
in
perticular
,
but
of
all
men
in
generall
:
for
saith
he
;
Except
a
man
be
borne
againe
:
and
not
of
men
onely
but
women
also
;
for
that
which
was
Nichodemus
his
condition
,
is
the
condition
of
all
by
their
first
birth
:
the
Potter
would
not
breake
his
pot
to
make
it
againe
except
it
were
ill
made
;
so
God
would
not
regenerate
men
,
except
they
were
euill
generated
.
Therefore
our
Sauiour
Christ
dooth
in
these
words
both
condemne
our
first
birth
,
and
vrge
the
necessity
of
a
new
birth
:
as
if
he
should
say
;
except
a
man
in
the
time
of
his
life
become
better
then
hee
is
by
his
birth
,
except
a
man
be
againe
begotten
of
God
,
who
is
a
better
father
in
the
wombe
Yee
call
God
father
,
but
yee
are
of
your
father
the
deuill
,
for
his
workes
yee
doe
:
Therefore
hee
saith
here
,
Except
a
man
be
borne
againe
,
hee
cannot
see
the
kingdome
of
God
.
It
is
much
like
the
Except
yee
be
conuerted
and
become
as
little
children
,
yee
cannot
enter
into
the
kingdome
of
heauen
.
Many
that
are
naturalles
in
their
olde
birthe
and
vnregenerate
,
will
saye
they
hope
to
bee
saued
and
to
goe
to
heauen
,
but
seeing
our
Sauiour
Christ
sayth
the
contrarie
,
what
is
their
saying
?
yea
our
Sauiour
Christ
dooth
vse
a
double
asseueration
against
their
assercion
;
●erily
,
verily
I
say
vnto
you
,
except
a
man
bee
borne
againe
,
hee
cannot
see
the
kingdome
of
God
.
Adam
at
the
first
was
noblie
borne
,
the
sonne
of
God
,
and
heyre
of
all
the
world
,
but
by
his
fall
he
tainted
his
bloud
,
not
onely
to
himselfe
,
but
to
all
his
posteritie
;
so
that
since
his
fall
,
all
that
are
begotten
of
him
and
his
seede
,
are
base
borne
and
illegitimate
:
but
as
Princes
haue
regall
authoritie
to
restore
the
posteritie
of
Traytors
to
their
former
and
fathers
first
estate
,
and
to
create
Dukes
,
Earles
and
Barons
,
of
those
that
were
none
;
so
God
hath
much
more
power
and
authoritie
to
restore
and
recreate
such
as
he
will
make
noble
.
Therefore
those
who
are
regenerate
and
borne
againe
,
are
Gentlemen
indeed
,
of
how
base
account
soeuer
they
bee
in
the
world
,
as
Peter
speaking
to
the
regenerated
Christians
that
were
afflicted
and
persecuted
,
sayth
;
Yee
are
a
chosen
generation
,
a
royall
Priesthood
,
a
Kinglye
nation
.
But
those
that
are
not
regenerate
,
are
base
,
vnnoble
and
miserable
,
howsoeuer
accounted
among
men
,
therefore
except
a
man
be
borne
againe
,
it
had
beene
better
for
him
he
had
neuer
beene
borne
;
or
that
he
had
died
in
his
first
birth
,
that
his
sinnes
might
haue
beene
the
fewer
and
his
punishments
the
lesse
.
Nichodemus
said
,
how
can
a
man
bee
It
is
as
if
he
should
say
to
Christ
,
thou
saiest
a
man
must
be
borne
againe
,
but
olde
men
their
mothers
are
dead
,
and
if
they
were
not
?
how
should
they
that
are
stiffe
and
vnwildesome
enter
into
their
mothers
wombe
and
be
borne
againe
?
Who
would
haue
looked
for
such
an
answer
as
this
from
so
great
a
clarke
;
but
the
generation
of
the
Papistes
are
as
grosse
as
the
generation
of
the
Pharises
,
who
when
our
Sauiour
Christ
saith
:
Except
yee
eate
the
flesh
of
the
some
of
man
,
and
drinke
his
bloud
yee
haue
no
life
in
you
,
they
vnderstand
it
carnally
,
that
men
must
eate
him
,
and
not
onely
flesh
and
bloud
but
bones
also
,
in
the
sacrament
,
which
is
as
palpable
as
that
conceit
of
Nichodemus
,
that
a
man
should
enter
into
his
mothers
wombe
againe
and
be
borne
;
and
where
they
say
God
can
do
it
,
that
is
;
turne
the
bread
in
the
sacrament
into
the
body
of
Christ
,
so
he
can
doe
the
other
;
for
as
hee
can
make
a
Camell
to
goe
thorow
a
needles
eye
,
so
hee
can
make
a
man
to
enter
into
his
mothers
wombe
;
but
we
must
not
onely
looke
what
God
can
doe
,
but
what
he
will
doe
,
for
men
can
doe
many
things
that
they
will
not
doe
,
so
we
must
thinke
of
God
:
but
by
this
speech
of
Nichodemus
,
and
that
of
the
Papistes
,
we
may
see
how
true
that
saying
of
the
Apostle
is
;
the
naturall
man
perceiues
not
the
things
It
cannot
be
but
many
hearers
are
ignorant
of
diuers
things
that
are
spoken
by
the
Minister
,
and
that
most
are
ignorant
of
some
things
,
and
yet
almost
none
will
aske
a
question
about
any
thing
,
but
as
they
were
ignorant
before
,
so
they
continue
ignorant
still
,
as
if
they
did
loue
it
were
lawfull
to
paye
tribute
to
Caesar
or
noe
,
some
will
aske
,
which
must
be
answered
with
silence
or
supposition
;
but
necessarye
questions
concerning
regeneration
,
faith
,
repentance
,
and
the
practise
of
godlinesse
,
fewe
are
exercised
in
them
,
which
shewes
a
carelesse
minde
:
but
hee
that
is
desirous
to
keepe
a
good
conscience
,
will
enquire
how
they
may
doe
it
.
If
men
would
doe
as
the
Disciples
of
Num.
6.
9.
1.
Cor.
7.
1.
Acts.
2.
obserue
their
doubts
,
and
write
them
either
in
their
mindes
or
in
their
tables
,
and
propound
them
in
conuenient
place
and
company
;
they
might
be
wiser
then
they
be
,
and
doe
their
duties
better
then
they
doe
,
and
auoide
many
sinnes
that
they
fall
into
,
as
the
prouerbe
is
,
the
blinde
eates
many
a
Flie
,
yea
many
a
Spider
.
Iesus
answered
,
Verily
I
say
to
thee
,
except
a
man
be
borne
of
water
and
of
the
spirite
,
he
cannot
enter
into
the
kingdome
of
heauen
.
Because
Nichodemus
asked
how
a
man
could
be
borne
againe
that
was
olde
,
our
Sauiour
Christ
telles
him
how
,
and
because
he
vnderstood
Christs
former
words
carnally
,
he
telles
him
they
must
be
vnderstoode
spiritually
.
The
Papistes
take
these
wordes
to
bee
spoken
of
baptisme
,
and
say
,
except
a
man
be
baptised
he
cannot
be
saued
,
putting
a
necessity
in
baptisme
vnto
saluation
;
it
is
true
indeed
that
baptisme
is
necessary
,
and
that
to
saluation
,
as
all
the
meanes
of
saluation
which
God
hath
appointed
are
necessary
and
cannot
be
contemned
without
peril
of
condemnation
;
but
baptisme
is
not
necessary
to
saluation
in
their
sence
,
as
if
none
could
be
saued
except
they
be
baptised
,
for
the
thiefe
that
was
crucified
with
But
although
baptisme
bee
called
the
〈◊〉
and
sacrament
of
regeneration
,
because
it
doth
signifie
and
outwardly
represent
to
our
eyes
,
that
clensing
and
renewing
which
the
holy
Gost
dooth
worke
inwardly
in
our
harts
,
yet
it
is
not
our
Sauiour
Christes
purpose
in
this
place
to
speake
of
baptisme
at
all
:
but
to
teach
Nichodemus
that
in
his
former
speach
he
ment
not
a
carnall
but
a
spirituall
birth
,
&
the
reason
why
he
names
water
,
is
because
often
in
the
Scripture
the
spirit
is
set
foorth
by
water
,
to
yee
holy
as
I
am
holy
:
And
as
Christ
saith
▪
Be
yee
mercifull
as
your
heauenly
father
is
mercifull
.
And
in
that
Christ
saith
heere
,
A
ma●
must
be
borne
againe
of
the
spirit
,
it
shewe
〈…〉
that
regeneration
consists
not
in
a
ciuill
reformation
,
such
as
the
lawes
of
the
countrie
,
the
companie
that
men
keepe
,
and
the
respect
of
their
credit
and
outward
safety
,
may
drawe
them
vnto
;
but
hee
meanes
that
Christian
reformation
which
the
spirite
,
thorowe
the
knowledge
and
faith
of
the
worde
of
God
,
dooth
frame
men
vnto
,
begetting
a
knowing
in
or
iudgement
,
a
hating
in
affection
,
and
forsaking
in
conuersation
of
those
things
which
are
euill
in
them
by
their
first
birth
,
that
are
contrarie
to
the
worde
,
and
that
tende
to
condemnation
:
and
on
the
contrarie
,
begetting
in
them
a
knowing
in
iudgement
,
a
loue
in
affection
,
and
following
in
conuersation
of
those
things
which
be
good
,
that
they
haue
by
a
new
birth
that
are
agreeable
to
the
worde
,
and
that
tende
to
saluation
,
Except
yee
be
borne
againe
of
the
spirite
(
thus
saith
our
Sauiour
Christ
)
yee
cannot
enter
into
the
kingdome
of
God
.
To
the
same
effect
spake
●ohn
Baptist
to
some
of
the
other
Pharisies
who
Bring
forth
(
saith
he
)
first
fruites
,
worthie
amendment
of
life
,
as
if
hee
should
say
:
What
should
you
doe
in
the
Church
,
or
what
should
you
doe
with
the
badge
or
name
of
Christianitie
,
when
you
are
still
corrupt
and
naughtie
men
.
So
our
Sauiour
Christ
saith
to
Nichodemus
heere
,
What
shouldest
thou
or
any
such
as
thou
art
,
doe
in
the
new
state
of
the
Church
,
where
God
is
a
King
,
rules
by
his
word
and
grace
,
and
where
men
and
women
are
subi●ct
to
him
in
minde
and
manners
,
whent
thou
art
still
an
olde
man
in
the
strength
of
thy
ignorance
and
naturall
corruption
,
for
the
Church
is
the
doore
of
the
kingdome
of
God
,
and
none
are
to
be
le●
into
the
kingdome
of
God
in
this
world
so
farre
as
men
can
iudge
,
that
shall
haue
no
place
in
the
kingdome
of
God
in
th●
world
to
come
:
for
if
the
Apostle
woul●
haue
knowne
and
grosse
sinners
to
be
〈…〉
thrust
out
of
the
Church
when
they
be
in
Phi
〈…〉
did
admit
Sin
on
Magus
,
it
was
because
h
〈…〉
P
〈…〉
lip
,
he
could
not
deceiue
Peter
,
who
perce
〈…〉
ued
that
he
was
an
hipocr●●e
&
in
the
ga
〈…〉
of
bitternesse
,
we
now
receiue
children
〈◊〉
baptisme
and
enter
them
into
the
Church
because
the
parents
beeing
faithfull
,
the
〈…〉
●eede
is
holy
in
the
account
of
the
seruan
〈…〉
of
God
,
as
the
Apostle
saith
;
but
we
mu
〈…〉
And
those
that
haue
by
baptisme
been●
enticed
into
the
Church
,
must
know
th
〈…〉
if
when
they
come
to
yeares
of
vnderstanding
,
they
doe
not
answer
to
that
they
professed
in
Baptisme
,
to
renounce
the
deuill
and
his
workes
,
and
to
beleeue
and
obey
Gods
word
,
though
they
haue
a
place
in
the
Church
and
be
accounted
Christians
among
,
men
,
yet
they
shall
be
shutte
out
of
the
kingdome
of
heauen
with
the
Except
a
man
bee
borne
of
water
and
of
the
spirile
,
except
hee
been
cleansed
from
corruption
,
and
made
partaker
of
the
guiftes
of
sanctification
,
he
cannot
enter
into
the
kingdome
of
God
.
But
if
a
man
be
borne
againe
,
he
shall
enter
;
our
Sauiour
Christ
vseth
the
like
speech
in
Math.
19.
9.
He
that
putteth
away
his
wife
except
it
bee
for
fornication
,
and
marries
another
,
committeth
adul●erie
but
if
it
be
for
fornication
;
it
is
otherwise
then
so
in
this
place
,
he
saith
,
Except
a
man
be
borne
againe
hee
cannot
see
the
kingdome
of
God
;
but
if
hee
be
borne
againe
,
he
shall
see
it
both
heere
and
hereafter
,
as
Peter
saith
;
Blessed
be
God
who
hath
begotten
vs
againe
to
inheritance
immortall
,
vndefiled
,
rescrued
in
●eauen
for
vs
.
It
is
not
indeed
our
Sauiour
Christes
purpose
to
set
foorth
the
excellencie
of
a
regenerate
and
Christian
estate
,
that
is
shewed
in
other
places
of
Scripture
:
but
his
purpose
is
to
shewe
the
necessitie
of
it
,
and
that
without
it
a
man
cannot
be
saued
.
That
which
is
borne
of
the
flesh
,
is
flesh
.
By
flesh
,
in
the
first
place
is
meant
the
substance
of
flesh
;
and
in
the
second
place
the
corruption
of
flesh
:
as
if
hee
should
saye
;
that
which
is
borne
of
naturall
parents
bodilye
,
is
sinfull
and
corrupt
.
If
Adam
had
stoode
in
his
first
estate
,
that
which
should
haue
beene
borne
of
the
flesh
had
not
beene
corrupt
but
holy
:
but
since
Adam
fell
,
all
that
are
naturallye
borne
of
him
are
flesh
,
that
is
to
say
,
corrupt
both
in
body
and
soule
,
and
not
onelye
the
inferiour
partes
of
the
soule
,
as
the
thoughts
and
imaginations
thereof
,
which
in
Gen●sis
are
sayde
to
bee
euill
The
wisedome
of
the
flesh
is
emnitie
against
God
:
and
to
Titus
;
Their
conscience
is
defiled
.
And
as
the
soule
is
corrupted
,
so
is
the
bodye
and
the
partes
thereof
;
therefore
They
are
dead
in
trispasses
.
Therefore
when
the
Papists
saye
,
there
is
free-will
in
men
by
nature
,
and
some
disposition
to
goodnesse
,
they
speake
contrarye
to
our
Sauiour
Christ
,
That
which
is
borne
of
the
fleshe
,
is
fleshe
.
Let
them
shewe
what
parte
of
a
man
is
vncontrouled
in
the
Scripture
:
and
in
what
parte
,
eyther
of
religion
or
conuersation
,
wee
are
not
directed
from
the
highest
point
of
●aith
to
the
lowest
part
of
manners
,
as
how
to
eate
and
drinke
,
and
to
apparell
our selues
.
The●efore
whatsoeuer
the
Papists
doe
ignorantly
speake
,
we
must
knowe
,
as
it
is
vnpossible
for
vs
to
doe
any
thing
belonging
to
this
life
,
till
we
be
borne
;
so
it
is
to
doe
any
thing
belonging
to
a
better
life
,
till
wee
be
borne
againe
:
for
wee
are
not
sufficient
(
saith
the
Apostle
)
of
our selues
to
thinke
a
good
thought
,
but
all
our
sufficiencie
It
is
true
that
the
corruption
of
our
first
birthe
dooth
not
shewe
it selfe
in
all
alike
,
but
in
some
more
then
in
other
:
some
are
so
incontinent
,
that
their
owne
wiues
cannot
serue
them
,
but
are
like
fedde
horses
,
neighing
after
their
neighbours
wiues
;
some
are
so
intemperate
,
that
they
become
Scipio
Affricanus
is
said
to
haue
beene
so
pitty●ull
,
that
hee
vsed
his
captiues
as
if
they
had
beene
his
owne
Souldyers
.
There
are
also
great
things
spoken
of
the
Iustice
of
Aristides
,
of
the
liberalitie
of
Mespania
,
and
of
the
chastitye
of
Lucretia
.
But
these
,
or
whatsoeuer
such
things
haue
beene
found
in
Heathens
,
they
were
nothing
else
but
gilded
sinnes
,
because
they
proceeded
from
fleshe
,
that
is
to
say
,
from
pryde
,
loue
of
praise
,
and
such
like
corruptions
of
nature
,
and
not
from
regeneration
That
which
is
borne
of
the
fleshe
,
is
fleshe
:
as
if
hee
should
saye
,
there
is
nothing
but
corruption
in
a
naturall
man
,
neyther
in
his
thoughts
,
in
his
wordes
,
nor
in
his
workes
,
if
we
could
but
see
the
heart
and
the
corners
and
courses
of
a
naturall
mans
life
,
as
it
is
indeede
,
it
would
seeme
more
odious
vnto
vs
then
any
thing
that
euer
we
sawe
,
for
all
that
is
borne
of
the
fleshe
,
is
fleshe
:
and
not
onely
all
that
is
in
a
man
when
hee
is
borne
is
corrupt
,
but
all
that
afterwarde
hee
dooth
thinke
,
speake
or
doe
,
according
to
his
first
birthe
,
that
is
,
according
to
his
naturall
iudgement
,
naturall
affection
,
and
naturall
conuersation
.
Therefore
the
Apostle
speaking
of
the
estate
of
all
naturall
men
,
saith
;
There
is
none
that
dooth
good
,
no
not
one
.
For
which
cause
wee
are
commanded
in
the
Scripture
,
to
put
off
the
corruptions
of
our
nature
.
Paul
saith
to
the
Ephesians
;
Put
of
the
olde
man
which
is
corrupte
,
to
purge
them
:
As
the
same
Apostle
saith
to
the
Corinthians
,
Purge
the
olde
●euin
of
maliciousnesse
and
wickednesse
.
To
denye
them
,
as
our
Sauiour
Christ
sayth
:
Hee
that
will
be
my
Disciple
,
let
him
deny
himselfe
,
that
is
,
his
owne
corrupt
iudgement
and
affection
,
to
cast
them
away
:
as
the
author
to
the
Hebrews
saith
;
Cast
away
the
things
that
presse
downe
:
To
mortifie
●hem
,
as
it
is
sayde
to
the
Coll●sians
;
Mo●ti●ie
your
earthlie
members
,
and
names
diueis
Abstaine
from
fleshlye
lustes
that
fight
against
the
soule
.
To
haue
no
fellowship
with
them
,
as
to
the
Ephesians
Paul
Haue
no
fellowship
with
the
vnfruitfull
workes
of
darknesse
,
but
reprooue
them
rather
.
To
cleanse
them
,
as
the
Holye
Ghost
saith
by
●ames
;
Cleanse
your
hands
yee
sinners
,
and
purge
your
hearts
yee
wau●ring
minded
.
There
be
some
things
in
nature
indeed
that
must
not
bee
cast
off
,
as
the
faculties
of
the
soule
and
members
of
the
bodie
,
but
whatsoeuer
is
corrupt
in
nature
must
bee
layde
aside
:
not
iudgement
,
but
the
corruption
of
iudgement
:
not
affection
,
If
thine
eye
offend
thee
plucke
it
out
,
&c.
but
the
corruption
of
those
members
,
and
so
of
all
the
rest
.
And
as
the
Scripture
doth
command
vs
to
cast
off
the
corruption
of
nature
generally
,
so
perticulerly
,
&
saith
:
Lie
not
,
sweare
not
,
steale
not
,
commit
not
adultery
,
kill
not
,
&c.
Some
will
lay
aside
some
sinnes
in
their
manners
,
but
not
the
loue
of
them
in
their
mindes
,
as
the
Pharises
were
outwardly
like
painted
Tombes
,
but
inwardly
full
of
rottennesse
:
some
will
leaue
some
little
sinnes
,
but
not
great
sinnes
;
as
Herod
that
reformed
many
things
,
but
would
not
put
awaye
his
brother
Philips
wife
:
and
some
will
leaue
some
great
sinnes
,
but
not
little
But
all
these
are
borne
of
the
flesh
,
&
not
of
the
spirite
:
In
the
new
history
of
Scot-land
there
is
mention
made
of
a
controuersie
betweene
Scotland
and
Ireland
,
for
an
Iland
lying
betweene
them
both
,
at
length
it
was
put
to
the
determination
of
a
wise
Frenchman
,
whose
order
was
that
a
snake
should
be
put
into
the
Iland
aliue
,
and
if
it
did
still
liue
,
the
Iland
should
belong
to
Scotland
,
and
if
not
,
it
should
belong
to
Ireland
,
because
it
is
said
there
are
no
snakes
in
Ireland
;
which
is
aleaged
to
this
ende
,
to
shew
that
if
the
venomous
corruptions
of
our
nature
doe
liue
and
thriue
in
men
,
they
belong
to
the
kingdome
of
Sathan
:
for
that
which
is
borne
of
the
flesh
,
is
flesh
,
and
cannot
enter
into
the
kingdome
of
God
.
And
that
which
is
borne
of
the
spirit
,
is
spirit
,
That
is
,
he
that
is
a
spirituall
man
,
is
spiritually
He
meanes
not
that
the
substance
of
the
spirite
is
infused
into
a
regenerate
man
,
as
the
familie
doe
dreame
,
but
the
qualities
and
guiftes
of
the
spirite
:
neyther
is
it
meant
that
a
regenerate
man
that
is
borne
of
the
spirite
,
is
all
spirite
,
as
a
naturall
man
is
all
flesh
;
for
wee
must
not
thinke
any
man
can
be
perfect
in
this
life
.
Paul
saith
of
himselfe
which
is
true
,
much
more
Hee
that
is
borne
of
God
sinnes
not
,
yet
the
meaning
is
not
,
that
hee
sinnes
not
at
all
:
for
in
the
first
Chapter
hee
saith
;
If
wee
say
we
haue
no
sinne
,
wee
lye
,
and
sinne
in
saying
so
.
But
the
meaning
is
as
some
take
it
,
hee
sinnes
not
as
hee
is
borne
of
God
,
or
so
farre
as
he
is
regenerate
,
but
as
the
most
take
it
he
sinnes
not
as
he
did
before
he
was
regenerate
,
willingly
and
notoriouslye
,
therfore
when
our
Sauiour
saith
,
that
which
is
borne
of
the
spirit
is
spirit
,
the
meaning
is
,
he
that
is
regenerate
is
a
spirituall
man
,
not
the
flesh
,
but
the
spirit
,
not
the
corruption
of
nature
,
but
the
sanctifying
grace
of
God
dooth
rule
and
is
predominate
in
him
.
Therefore
the
sinnes
of
the
children
of
God
are
called
infirmities
,
because
they
proceede
from
corruption
that
is
weakened
and
made
infirme
in
them
by
grace
;
and
therfore
the
duties
of
the
children
of
God
are
called
good
workes
because
they
proceede
from
grace
,
but
passing
by
our
reason
,
our
will
,
our
affection
,
our
tongues
,
handes
,
and
other
members
,
that
are
corrupt
by
nature
,
and
but
in
part
sanctified
,
they
receiue
some
defilement
:
yet
because
the
motion
from
whence
they
come
,
being
the
motion
of
Gods
grace
,
the
end
whereto
they
tend
being
Gods
glorye
,
and
the
ground
whereon
they
stand
beeing
Gods
worde
is
good
,
therefore
they
are
called
good
workes
,
are
accounted
good
,
and
accepted
in
the
faith
of
Christ
;
who
&
whose
workes
were
absolutely
good
,
and
therfore
the
workes
of
those
that
are
regenerate
and
beleeue
in
him
,
are
accounted
as
his
are
,
for
this
cause
a
regenerate
man
is
called
a
spirituall
man
,
taking
his
name
of
the
more
excellent
part
:
as
a
man
is
called
a
melancholike
man
,
not
as
if
he
had
no
fleame
or
choller
in
him
;
but
because
that
humour
beares
the
greatest
sway
in
him
:
so
a
Christian
is
called
a
spirituall
man
,
not
as
if
there
were
no
remnantes
of
flesh
in
him
,
but
because
the
spirit
beares
the
greatest
swaye
and
ouer
rules
corruption
in
him
:
therefore
we
must
put
a
difference
betweene
iustification
&
sanctification
.
The
Papistes
speake
of
such
a
sanctification
as
may
iustifie
a
man
before
God
,
but
iustification
must
be
teached
by
faith
from
Christ
Iesus
,
whose
perfect
iustice
is
imputed
to
those
that
beleeue
:
he
that
is
of
the
flesh
(
saith
the
Apostle
)
sauours
the
things
of
the
flesh
;
that
is
corruption
affectes
them
,
delightes
them
,
&c.
But
hee
that
is
of
the
spirite
,
that
is
as
Christ
saith
:
Borne
of
the
spirite
,
saueurs
the
things
of
the
spirite
;
a
regenerate
man
in
that
he
is
borne
of
God
,
loues
his
heauenly
father
and
delightes
in
him
,
but
hee
that
is
not
borne
of
God
but
is
a
naturall
man
,
A
regenerate
man
doth
see
and
feele
the
remnants
of
corruption
,
and
complaines
Luk.
18.
11.
The
regenerate
man
would
not
doe
the
euill
The
regenerate
man
prayes
and
cries
the
flesh
resistes
the
spirit
,
and
the
spirite
resistes
the
flesh
:
therefore
saith
Peter
;
abstaine
from
fleshly
lusts
,
that
fight
against
the
●oule
;
the
striuing
against
corruption
is
the
greatest
excercise
of
a
Christian
,
outward
troubles
and
enemies
are
nothing
like
it
,
when
the
flesh
or
corruption
preuailes
in
the
childe
of
God
;
thereof
growes
sorrow
and
griefe
,
as
Dauid
when
hee
had
sinned
saith
,
I
goe
mourning
all
the
day
,
but
when
the
spirit
preuailes
against
the
flesh
thereof
growes
ioy
and
comfort
.
But
a
naturall
man
further
then
the
feare
of
mans
law
,
or
the
shame
of
the
worlde
dooth
enforce
him
,
hath
no
sorrow
for
his
●innes
,
except
some
few
examples
,
such
as
were
Esau
and
Iudas
,
whome
God
dooth
touch
with
hellish
tormentes
,
that
in
them
other
great
sinners
might
see
as
it
were
a
toarch
of
hell
fire
burning
before
their
e●es
:
and
as
a
naturall
man
hath
no
sorrow
for
sin
,
further
then
feare
of
man
or
shame
doth
force
him
,
so
he
hath
no
ioy
in
good
things
,
further
then
pride
or
vainglory
doth
pricke
him
;
so
that
to
vse
the
common
similitude
of
the
scripture
,
as
we
may
know
a
good
tree
from
a
bad
tree
,
by
the
difference
of
their
fruites
,
so
we
may
know
a
spirituall
man
from
a
carnall
man
,
by
the
difference
of
their
▪
mindes
and
manners
.
A
regenerate
man
that
is
borne
of
the
spirite
,
though
he
be
not
perfectly
sanctified
in
this
life
,
yet
hee
is
wholely
sanctified
:
for
as
there
is
a
naturall
birth
of
the
whole
man
,
so
there
is
a
spirituall
birth
of
the
whole
man
,
that
is
,
as
all
the
partes
both
of
his
soule
and
bodie
are
vitiated
and
corrupted
by
the
first
birth
,
so
all
the
partes
of
his
soule
and
bodye
,
his
iudgement
,
affection
,
his
will
,
his
conscience
,
his
memory
,
his
eyes
,
his
tongue
,
handes
,
feete
,
&c.
are
sanctified
by
his
second
and
new
birth
;
and
there
is
no
part
of
a
regenerate
man
so
corrupt
as
it
was
before
:
I
speake
not
of
some
extraordynarye
fault
,
that
some
good
man
may
fall
into
by
strong
temptation
,
which
peraduenture
hee
committed
not
,
nor
the
like
before
his
conuersion
,
but
I
speake
of
that
ordinarye
estate
that
Gods
children
are
brought
vnto
by
regeneration
.
Therefore
we
are
in
the
Scripture
not
onely
exhorted
generally
to
put
on
the
new
man
,
to
be
renewed
,
to
amend
out
liues
,
to
be
holy
,
as
God
is
holy
,
but
wee
are
exhorted
to
the
perticuler
vertues
and
partes
of
the
new
man
,
as
to
knowledge
,
loue
,
pacience
,
temperance
,
humility
,
and
diuers
other
partes
of
sanctification
:
there
is
no
naturall
man
but
doth
something
that
is
good
in
it selfe
,
though
it
bee
not
so
to
him
;
but
a
regenerate
man
is
good
many
wayes
within
and
without
,
in
wordes
and
indeedes
.
Againe
hee
that
is
borne
againe
of
the
spirit
,
doth
grow
in
grace
and
the
guiftes
of
the
spirite
,
that
is
,
not
onely
to
adde
one
grace
to
another
,
as
Peter
saith
:
●oyne
to
your
faith
,
vertue
to
vertue
,
patience
to
patience
,
temperance
to
temperance
,
&c.
But
euery
grace
and
spirituall
gift
dooth
grow
greater
&
stronger
,
as
the
disciples
saide
to
Christ
,
Lord
increase
our
faith
,
so
we
must
saye
,
Lorde
increase
ours
,
and
our
loue
,
our
pacience
our
zeale
,
&c.
For
as
there
is
growing
of
the
first
birth
from
children
to
men
,
as
growing
in
the
corruption
of
the
first
birth
,
as
the
Apostle
saith
;
Euill
men
and
deceiuers
waxe
worse
and
worse
,
so
there
is
a
growing
in
the
second
and
new
birth
from
little
to
much
.
The
meanes
here
of
is
the
word
of
God
,
as
Peter
speakes
,
as
new
borne
babes
desire
the
sincere
milke
of
the
word
,
that
yee
may
grow
thereby
,
and
prayer
.
As
our
Sauiour
said
ou●
heauenly
father
will
giue
the
holy
Ghost
,
that
is
,
the
giuftes
of
the
holy
Ghost
to
those
that
aske
him
.
Now
seeing
it
is
so
necessary
that
a
man
should
bee
borne
againe
,
without
the
which
he
cannot
enter
into
the
kingdome
of
heauen
:
let
euery
man
and
woman
examine
themselues
whether
he
can
finde
a
new
creature
in
him
or
no
,
which
he
shall
know
by
the
former
properties
of
a
regenerate
man
;
let
him
examine
whether
hee
haue
a
new
minde
and
new
manners
in
generall
,
then
let
him
examine
the
perticulers
first
.
1
If
he
loues
God
with
the
affection
of
a
childe
to
his
father
.
2
If
he
loues
the
children
of
God
with
the
affection
of
a
brother
or
sister
.
3
If
he
delightes
in
the
lawe
of
God
,
because
of
the
excellent
wisedome
,
holinesse
and
righteousnesse
that
is
in
vs
.
4
If
hee
sees
his
owne
corruption
of
nature
,
and
condemnes
it
,
and
himselfe
for
it
.
5
If
in
his
affection
hee
would
not
doe
that
which
is
euill
and
contrary
to
the
law
,
but
would
doe
that
which
is
good
and
agreeable
to
the
law
.
6
If
he
praies
to
God
with
an
vnfained
hart
,
not
only
for
pardon
of
sinne
,
but
for
power
against
sinne
.
7
If
he
doe
truely
and
earnestly
striue
against
sinne
;
and
for
vertue
,
not
only
without
but
within
himselfe
.
8
If
he
hath
remorse
and
sorrowe
for
sinne
,
though
they
be
little
in
comparison
,
and
secret
,
that
the
world
knowes
not
,
and
ioy
in
goodnesse
.
9
If
he
desire
and
vse
the
meanes
of
the
word
of
God
,
that
may
make
him
growe
in
the
new
birthe
and
become
better
.
If
a
man
finde
these
things
in
himselfe
,
he
is
regenerate
and
borne
againe
;
if
not
,
he
is
not
borne
of
the
spirit
,
but
is
in
his
naturall
estate
.
What
must
such
a
man
as
findes
not
these
things
do
,
conclude
he
is
a
reprobate
:
no
,
but
feare
it
,
&
know
that
●ames
speakes
Maruell
not
that
I
said
vnto
thee
,
yee
must
be
borne
againe
.
Our
Sauiour
Christ
forbiddes
him
not
simplye
to
maruell
at
this
,
for
if
Dauid
But
marke
wee
that
Nichodemus
not
being
regenerate
himselfe
,
regeneration
was
a
riddle
to
him
,
as
the
Papistes
and
those
that
haue
not
true
faith
themselues
thinke
that
none
can
bee
assured
of
their
saluation
,
whereby
wee
may
see
how
true
that
saying
of
the
Apostle
That
Godlynesse
is
a
Misterye
.
Furthermore
,
note
that
our
Sauiour
Christ
saith
not
,
we
must
be
borne
againe
;
but
yee
,
because
hee
would
exclude
himselfe
,
for
his
first
birth
was
vncorrupt
,
hee
was
conceiued
by
the
holye
Ghost
and
borne
of
a
Virgin
without
sinne
,
and
therefore
neede
not
be
borne
againe
:
but
all
other
men
beeing
corrupt
by
their
first
birthe
must
be
borne
againe
;
yea
euen
the
Pharises
who
thought
themselues
excellent
in
comparison
of
others
:
therefore
hee
saith
to
Nichodemus
that
was
a
Pharisie
,
yee
must
bee
borne
againe
,
as
hee
saith
in
Mathew
:
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharises
,
yee
cannot
enter
into
the
kingdome
of
God
.
The
winde
bloweth
where
it
listeth
,
&c.
Marie
Magdalen
who
of
an
adulterer
became
a
chaste
liuer
,
and
least
any
should
say
these
were
choice
persons
,
our
Sauiour
Christ
saith
heere
:
So
is
euery
one
that
is
borne
of
the
spirite
.
The
sound
of
the
winde
is
heard
of
manye
,
and
the
force
of
it
is
seene
in
carrying
the
Cloudes
,
in
moouing
the
Waters
,
in
dryuing
the
shippes
,
in
shaking
the
trees
;
but
in
how
few
is
the
force
of
Gods
spirite
seene
to
mooue
and
carrye
men
to
spirituall
duties
,
to
zeale
,
loue
,
liberality
,
iustice
,
mercye
,
&c.
The
blasts
and
force
of
the
flesh
are
heard
and
seene
in
Towne
and
country
,
in
swearing
,
rayling
,
lying
,
adultery
,
drunkenesse
,
&c.
But
the
blasts
of
the
spirit
not
so
common
,
if
I
should
also
follow
the
other
similitude
,
so
is
euery
one
that
is
borne
of
the
spirite
,
there
is
good
instruction
in
it
,
what
sorrow
hath
a
woman
in
bearing
of
children
,
what
faintings
,
what
gripings
and
throwes
,
as
if
she
should
be
torne
in
pecces
,
and
all
to
bring
forth
a
childe
,
yea
some
are
content
to
be
ript
,
that
by
their
owne
death
they
may
procure
the
childes
life
:
but
how
little
paines
doe
men
take
to
bee
borne
againe
,
to
cast
away
the
workes
of
the
flesh
,
and
to
bring
forth
the
fruites
of
the
spirit
,
which
will
not
be
done
with
●ase
,
but
with
wrastling
with
Sathan
,
resisting
of
sinne
,
and
denying
our selues
.
Nichodemus
answered
and
saide
,
how
can
these
things
be
?
A
man
would
thinke
that
by
this
time
we
should
haue
hard
a
new
borne
babe
cry
,
but
he
still
reasons
carnally
,
where
is
the
goodnesse
of
nature
to
goodnesse
,
that
the
Papistes
boast
of
,
when
this
man
that
had
nature
helped
by
learning
,
and
manye
meanes
,
yet
was
altogeather
vnap●
,
so
much
as
to
conceiue
of
spirytuall
good
thinges
.
Those
that
thinke
themselues
wise
enoughe
to
conceiue
any
thing
;
yea
any
point
of
religion
,
are
controuled
by
this
mans
example
,
where
wee
may
see
how
hard
a
thing
it
is
to
worke
regeneration
,
in
a
man
,
when
it
is
so
hard
to
make
men
conceaue
it
.
Reason
with
many
men
about
the
points
of
religion
,
as
faith
,
repentance
,
and
the
like
,
you
shall
finde
such
vnsauorie
carnall
and
caueling
speeches
,
as
it
would
make
a
spirituall
man
to
wonder
they
shoulde
bee
so
ignorant
and
sencelesse
.
But
by
this
man
wee
see
though
doctrine
bee
deliuered
plainely
,
though
it
bee
deliuered
diuersely
,
though
it
be
laide
foorth
generallye
,
and
perticulerlye
,
though
it
bee
shewed
by
similitudes
,
and
borrowed
speeches
,
yet
men
cannot
perceiue
and
vnderstand
it
,
except
God
giue
them
grace
:
therefore
Dauid
prayeth
to
the
Lorde
thus
;
Open
mine
eyes
that
How
can
these
things
be
?
Because
he
could
not
conceiue
them
,
by
reason
he
thought
they
could
not
be
:
but
there
bee
many
things
done
that
wee
cannot
perceiue
how
they
bee
done
.
An
Adamant
stone
drawes
Yron
to
it
,
though
we
cannot
perceiue
how
it
dooth
it
:
a
Diamond
stone
will
write
vppon
Glasse
,
though
wee
cannot
perceiue
how
:
wee
see
the
shadow
of
a
Dyall
is
gone
,
but
we
cannot
perceiue
how
it
is
gone
:
so
a
childe
in
a
short
time
is
growne
,
but
we
cannot
perceiue
how
it
growes
.
Now
if
our
reason
be
confounded
in
so
many
earthly
things
,
how
much
more
in
this
heauenly
worke
of
regeneration
.
Iesus
answered
,
Art
thou
a
teacher
in
Israel
and
knowest
not
these
things
.
Seeing
he
lost
his
speech
on
him
,
he
fals
to
rebuking
of
him
,
as
if
hee
should
say
,
takest
thou
vpon
thee
to
teach
and
guide
other
,
and
art
ignorant
thy selfe
and
knowest
not
the
principles
,
that
are
as
it
were
the
A.
B.
C.
to
religion
:
they
had
read
the
Scripture
,
that
said
;
Circumcise
the
foreskin
of
your
heartes
,
turne
to
God
,
repent
,
&c.
but
they
vnderstood
it
not
,
for
if
they
had
,
they
should
haue
seene
it
all
one
with
this
that
Christ
saith
:
Yee
must
be
borne
againe
,
but
Nichodemus
knew
not
these
things
.
I
doubt
there
be
many
men
,
yea
some
ministers
at
this
day
which
yet
is
more
strange
,
that
can
but
onely
reade
the
Scripture
,
and
repeate
the
letter
,
but
in
the
spirituall
sence
are
as
ignorant
as
Nichodemus
,
to
whome
this
reproofe
doth
no
lesse
,
but
much
more
iustly
belong
.
Our
Sauiour
Christ
hath
vsed
doctrine
and
confutation
before
,
and
now
he
vseth
reprehension
,
but
if
the
two
former
would
haue
serued
,
he
would
haue
spared
the
third
;
so
after
men
haue
beene
taught
&
conuinced
,
if
they
will
not
learne
and
practise
,
they
must
be
reprooued
,
and
so
much
the
more
earnestly
as
their
faults
are
more
vnworthy
;
as
Christ
saith
here
to
Nichodemus
;
Art
thou
a
teacher
in
Israel
,
the
choise
people
in
the
world
,
and
art
ignorant
of
the
chiefe
point
of
religion
.
As
if
it
should
be
said
to
a
maister
,
art
thou
a
iudge
or
iustice
and
dealest
vniustly
to
a
rich
man
:
art
thou
wealthy
and
liuest
nigardly
to
a
Christian
:
professest
thou
trueth
and
speakest
and
dealest
falsly
:
and
this
is
as
necessary
a
part
of
the
ministry
as
any
other
,
it
as
the
purging
part
of
a
medicine
,
that
setteth
all
the
rest
of
working
,
for
Nichodemus
goeth
away
and
is
sharpned
by
this
,
and
by
this
makes
vse
of
the
rest
;
for
we
heare
no
more
of
him
till
Iohn
saith
afterwarde
hee
was
a
Disciple
of
Christ
indeede
,
and
though
nowe
hee
came
to
Christ
secretly
,
yet
afterward
he
professed
Christ
boldelye
,
and
ioyned
with
Ioseph
of
Aramathia
to
burie
him
honourablie
.
Let
Ministers
learne
by
our
Sauiour
Christes
example
,
to
vse
all
meanes
,
doctrine
,
confutation
and
reprehension
,
euen
to
great
men
when
▪
neede
require
,
they
perish
else
:
and
learne
by
Nichodemus
his
example
,
to
make
vse
of
these
things
though
it
bee
long
first
,
by
doctrine
to
reforme
our
ignorance
,
by
confutation
to
reforme
our
errors
,
and
by
reprehension
to
reforme
our
sinnes
and
amend
our
liues
.
Afterwarde
the
spirite
of
God
in
his
good
time
did
blowe
vpon
Nichodemus
,
and
by
the
grace
thereof
he
was
made
capable
of
those
things
which
he
could
not
perceiue
when
hee
was
a
naturall
man
:
Therefore
let
vs
learne
once
more
,
and
once
for
euer
,
that
though
the
Minister
vses
neuer
so
great
wisedome
,
neuer
so
great
zeale
,
neuer
so
great
faithfulnesse
,
constancie
and
patience
in
teaching
and
admonishing
of
men
,
yet
without
Gods
blessing
and
grace
all
shall
be
in
vaine
vnto
them
:
and
let
vs
knowe
it
is
wante
of
grace
,
that
men
continue
ignorant
after
so
much
teaching
;
it
is
wante
of
grace
that
men
are
frowarde
and
spurne
against
iust
reprehension
.
And
to
conclude
,
let
vs
knowe
that
those
onely
who
conforme
themselues
in
iudgement
,
affection
and
conuersation
to
the
word
of
God
,
are
gratious
men
.
〈◊〉
The
little
flocke
of
Christ
.
MARK
.
4.
3.
Hearken
,
beholde
there
went
out
a
sower
to
sowe
.
4.
And
as
he
sowed
,
some
fell
by
the
waye
side
,
and
the
fowles
of
the
heauen
came
and
deuoured
it
vp
.
5.
And
some
fell
on
stonie
ground
,
where
it
had
not
much
earth
,
and
by
and
by
sprung
vp
because
it
had
not
depth
of
earth
.
6.
But
assoone
as
the
sunne
was
vp
it
caught
heate
,
and
because
it
had
not
roote
it
withered
away
.
7.
And
some
fell
among
thornes
,
and
the
thornes
grew
vp
and
choaked
it
,
that
it
gaue
no
fruite
.
8.
Some
againe
fell
in
good
ground
,
and
did
yeeld
fruite
,
some
thirtie fould
,
some
sixtie fould
,
and
some
an
hundred fould
.
9.
Then
he
said
vnto
them
,
he
that
hath
an
eare
to
heare
,
let
him
heare
.
OVr
Sauiour
Christ
being
sent
to
preache
glad
tidings
of
mercie
,
fauour
and
saluation
,
to
poore
and
penitent
sinners
,
many
came
to
heare
him
,
and
at
this
time
the
number
of
hearers
being
great
,
he
left
the
house
where
he
was
,
and
went
into
a
larger
roome
by
the
Sea
These
wordes
doe
containe
a
Parable
,
wherein
our
Sauiour
Christ
,
as
is
vsuall
in
Parables
,
dooth
by
similitudes
and
familier
examples
borrowed
from
earthly
things
,
When
Christ
had
propounded
this
Parable
,
the
Disciples
did
aske
him
the
meaning
To
the
sower
he
compares
the
Minister
,
●erem.
4.
4.
calles
them
fallowe
ground
that
had
neede
bee
plowed
vp
:
to
the
fruite
he
compares
the
duties
of
holinesse
and
righteousnes
,
which
The
drift
of
the
Parable
is
,
to
shewe
though
many
doe
heare
,
yet
the
worde
takes
no
effect
,
nor
brings
foorth
no
fruite
in
the
most
,
because
of
their
vnfitnesse
for
it
;
some
giue
the
worde
no
entertainment
at
all
,
but
it
goeth
in
at
one
eare
and
out
at
the
other
.
Some
receiues
it
,
but
so
shallowly
that
it
vanishes
againe
quickly
:
some
doe
more
deepely
consider
of
it
.
But
there
be
other
things
that
spred
further
and
thriue
better
,
which
choake
the
worde
so
that
it
comes
to
nothing
,
onely
there
bee
a
fewe
of
manie
,
that
doe
heare
the
worde
,
conceiue
it
,
retaine
it
,
and
bring
foorth
the
fruite
of
it
.
But
before
we
come
to
the
perticulers
of
the
parable
,
let
vs
marke
generally
,
that
the
Minister
who
is
called
Gods
labourer
,
must
sowe
the
seede
of
the
worde
,
that
is
,
he
must
preach
the
Gospell
,
or
else
he
hath
the
name
of
a
sower
in
vaine
.
This
our
Sauiour
Christ
commaunds
his
Disciples
,
saying
;
Goe
to
all
nations
and
preach
:
and
Woe
vnto
mee
if
I
preach
not
the
Gospell
.
The
reason
is
that
Salomon
speakes
,
Where
Prophesiyng
or
Preaching
fayles
,
the
people
perish
.
And
that
the
Lorde
speakes
Ezechiel
;
If
thou
tell
not
the
people
of
their
sinnes
,
they
shall
dye
in
their
sinnes
,
but
their
bloud
I
will
require
at
thy
band
.
Secondly
let
vs
marke
,
that
as
the
Minister
must
preach
,
so
the
people
must
heare
;
for
it
is
a
necessarye
consequent
from
the
preaching
of
the
Minister
,
to
the
hearing
of
the
people
:
therefore
it
is
a
great
and
common
accusation
in
the
scripture
against
the
people
,
that
God
sent
hi●
Prophets
early
and
they
would
not
heare
.
It
is
in
the
end
of
this
Parable
,
and
often
in
other
places
said
;
Hee
that
hath
an
eare
,
let
him
heare
:
and
he
that
will
not
,
is
compared
to
the
dea●e
Adder
that
stoppes
his
eares
,
and
will
not
heare
the
voyce
of
the
charmer
,
charme
hee
neuer
so
wisely
.
As
there
can
bee
no
fruite
looked
for
where
seede
is
not
sowne
,
so
there
can
bee
no
goodnesse
in
them
that
doe
not
heare
:
for
although
all
bee
not
good
that
doe
heare
,
yet
there
bee
none
good
but
those
that
are
to
bee
picked
out
among
hearers
,
both
which
are
shewed
by
the
course
of
this
parable
.
Thirdly
let
vs
marke
,
it
is
not
enough
to
heare
,
for
in
this
Parable
Christ
shews
manye
doe
so
,
and
are
neuer
the
better
:
but
men
and
women
must
obey
and
practise
that
they
heare
:
as
Iames
saith
;
Be
do●ers
of
the
word
,
and
not
hearers
,
onely
deceiuing
your
owne
selues
.
For
our
Sauiour
saith
;
They
are
blessed
that
heare
the
worde
of
God
and
keepe
it
:
And
the
Apostle
to
the
Hebrews
saith
;
Those
that
doe
not
are
cursed
.
Now
because
Now
we
come
to
the
parts
of
the
parable
.
Some
fell
by
the
highway
.
Our
Sauiour
These
men
vnderstand
no●
the
word
:
the
reason
is
,
the
deuill
comes
&
takes
it
away
,
as
the
fowles
doe
picke
vp
the
seede
:
this
is
that
Paul
saith
of
such
men
;
The
God
of
this
worlde
hath
blinded
their
eyes
,
that
the
light
of
the
Gospell
should
not
shine
vnto
them
.
These
be
such
men
as
Esay
speakes
of
,
that
must
haue
precept
You
that
for
your
time
ought
to
haue
bin
teachers
,
haue
need
to
be
taught
the
first
principles
of
the
word
of
God
.
Of
this
sort
of
men
we
haue
many
,
which
forgetfull
hearers
,
who
though
they
can
marke
a
tale
of
Robin-hood
,
as
we
say
,
though
they
can
repeat
a
story
or
olde
wiues
fable
,
yet
they
cannot
rehearse
any
profitable
point
of
the
Sermon
,
but
are
like
those
that
goe
to
a
faire
or
market
,
neither
to
buy
nor
sell
,
but
to
see
&
be
seene
:
such
be
these
church
Papists
,
that
come
to
spare
their
20.
pound
a
month
,
&
ciuill
men
that
come
to
spare
their
12.
pence
a
sunday
,
but
not
to
seeke
nor
serue
God
,
nor
edifie
themselues
:
the
reason
of
their
vnprofitable
hearing
is
,
because
the
deuill
is
present
with
them
,
either
to
rock
them
a
sleep
,
that
they
might
not
heare
at
all
,
or
to
cast
in
by-thoughts
of
other
matters
to
occupie
their
mindes
,
that
though
they
heare
a
sound
,
they
might
vnderstand
or
beare
away
nothing
,
or
if
they
doe
marke
any
thing
,
it
is
some
sentence
of
Fathers
or
Heathen
writers
,
if
there
be
any
aleaged
to
garnish
their
talke
withall
,
that
they
might
be
like
Butter-flies
,
who
fasten
vpon
the
flowers
only
to
paint
their
wings
.
Or
if
they
marke
any
thing
out
of
the
word
,
the
deuill
causes
them
to
put
it
of
to
others
,
&
to
thinke
that
it
concernes
not
them
:
as
some
wil
say
such
a
one
had
a
good
lesson
to
day
:
but
if
they
take
any
thing
to
be
spoken
to
themselues
,
the
deuil
perswades
them
the
preacher
speakes
of
malice
,
and
so
reape
no
good
by
it
,
but
S.
Luke
shewes
the
reason
why
the
deuill
seekes
thus
to
take
away
the
seed
that
is
sowne
in
their
hearts
,
least
they
should
beleeue
and
be
saued
.
Therefore
as
M.
Gyfford
saith
vpon
this
Parable
;
When
we
goe
to
heare
the
worde
,
let
vs
thinke
wee
goe
about
a
hard
businesse
,
wee
shall
haue
much
a
doe
to
keepe
our
eyes
from
sleeping
,
to
keepe
our
thoughts
from
wandring
,
and
our
hearts
from
rebelling
:
and
if
we
pray
not
to
God
,
&
striue
not
against
the
deuil
,
we
shall
either
not
heare
though
we
come
to
heare
,
or
else
as
the
prouerbe
is
As
good
neuer
a
whit
as
neuer
the
better
.
Some
fell
on
stonie
ground
.
This
ground
is
somwhat
better
than
the
former
,
for
though
Hebrews
;
They
haue
a
taste
of
the
good
worde
of
God
.
Luke
saith
,
These
men
receiue
the
seede
with
ioye
,
they
Christ
saith
,
these
men
haue
no
roote
They
continue
but
a
time
.
That
is
,
their
ioy
they
tooke
in
the
word
continues
not
,
their
fresh
shew
of
religion
continues
not
,
as
it
is
necessarie
to
imbrace
the
truth
,
so
it
is
necessarie
to
continue
in
it
,
if
we
change
,
it
cannot
be
for
the
better
but
for
the
worse
;
Christ
saith
;
If
yee
continue
in
my
worde
yee
are
verily
my
disciples
,
if
yee
continue
not
ye
are
not
my
aisciples
in
deed
,
but
in
shew
.
Some
continue
too
long
in
error
and
false
religion
,
as
the
Turkes
,
Papists
,
Anabaptists
and
others
,
but
that
is
not
constancie
but
obstinacie
:
constancie
is
in
the
trueth
,
it
is
obstinacie
that
is
in
error
.
Salomon
hath
said
;
Buy
the
truth
,
but
sell
it
not
:
therefore
it
is
pittifull
and
fearefull
,
that
some
should
let
it
goe
when
they
haue
it
.
Apostacie
is
the
most
dangerous
and
vnrecouerable
sinne
that
may
be
,
so
terribly
described
in
the
Hebrews
;
that
it
is
vnpossible
such
a
man
should
bee
renued
by
The
prayers
of
the
Church
cannot
helpe
him
:
Peter
saith
,
It
had
beene
better
for
him
neuer
to
haue
knowne
the
truth
,
then
after
he
hath
knowne
it
to
turne
from
it
:
Therefore
that
hee
might
make
this
sinne
of
Apostacie
odious
to
all
men
,
and
Apostates
odious
to
other
men
:
hee
compares
them
to
the
Sowe
that
was
washed
and
returnes
to
her
wallowing
in
the
mire
,
and
to
the
Dogge
that
returnes
and
resumes
his
vomit
.
Those
that
haue
beene
Apostates
,
as
Iudas
and
Iulian
,
are
neuer
named
in
the
Church
but
with
detestation
,
such
a
one
is
vnfit
for
the
company
of
men
,
he
must
be
giuen
ouer
to
sathan
.
Therefore
Paul
calles
the
Galathians
foolish
Galathians
,
because
they
did
not
runne
out
their
race
.
These
stonie
men
though
they
be
fresh
at
the
first
comming
of
the
Gospell
,
they
are
no
body
at
the
last
,
but
are
like
to
Plinies
Lion
,
that
at
the
first
litter
had
fiue
at
a
clap
,
after
euery
litter
bated
one
,
till
at
last
shee
had
none
at
all
.
In
worldlye
matters
mens
after-wit
is
best
,
and
shall
it
in
matters
of
religion
be
worst
at
last
.
Therefore
let
vs
heare
that
waightie
exhortation
of
the
Apostle
;
Take
heede
least
at
any
time
there
bee
in
any
of
you
an
euill
heart
and
vnfaithfull
to
depart
from
the
liuing
God
.
And
so
much
the
rather
let
vs
take
heede
of
it
,
because
our
Sauiour
Christ
saith
here
,
there
bee
some
men
that
receiue
the
worde
with
ioye
,
and
yet
continue
but
a
time
.
Luke
saith
;
Beleeue
for
Whosoeuer
beleeue
in
Christ
shall
not
perish
,
but
haue
eternal
life
;
And
true
faith
saith
the
same
Apostle
in
his
first
Epistle
ouercomes
the
worlde
,
Simon
Magus
did
,
and
seeme
to
themselues
and
others
that
they
doe
beleeue
;
The
godly
receiue
the
ende
of
their
faith
,
euen
the
saluation
of
their
soules
;
but
When
persecution
ariseth
because
of
the
word
:
Our
Sauiour
Christ
shews
the
reason
why
these
men
continue
but
a
time
,
the
chiefe
reason
is
indeede
because
the
word
tooke
no
roote
in
them
,
they
had
no
sound
faith
,
they
wanted
grace
;
but
this
is
the
sencible
reason
or
occasion
of
their
reuolting
,
they
are
afraide
of
affliction
,
and
loue
to
sleepe
in
a
whole
skinne
,
such
were
the
Israelites
that
would
goe
into
the
wildernesse
to
worship
God
,
but
when
they
were
pinched
a
little
,
they
became
murmurers
,
such
were
the
professors
at
Rome
that
Paul
speakes
of
,
At
my
first
answering
saith
he
,
all
men
forsooke
me
:
such
Some
doe
continue
till
the
gowte
layes
holde
of
them
as
King
Asa
:
some
till
the
worlde
layes
holde
of
them
,
as
Demas
:
and
some
doe
continue
till
persecution
layes
holde
of
them
,
as
Francis
Spera
:
some
men
are
like
the
Snaile
that
put
out
a
long
paire
of
hornes
,
but
if
yee
doe
but
touch
them
,
in
they
goe
:
others
will
stand
out
some
small
matters
,
but
the
threatning
of
death
is
the
death
of
their
religion
:
but
our
Sauiour
Christ
saith
to
the
Church
of
Smirna
;
continue
faithfull
to
the
death
,
and
I
will
giue
thee
a
crowne
of
life
,
our
Sauiour
Christ
hauing
tould
his
Disciples
of
warres
,
of
enemies
,
and
dangers
;
saith
:
he
that
continues
to
the
end
shal
be
saued
,
and
bids
them
not
feare
him
that
killes
the
body
,
A
haire
of
your
head
shall
not
perish
without
your
fathers
prouidence
;
he
can
change
the
kings
hart
,
it
may
bee
we
shall
suffer
but
a
few
lewd
words
,
as
they
caled
the
christians
in
queene
Maries
daies
,
holy
knaues
,
holy
whores
,
but
remember
the
seruant
is
not
better
then
his
maister
,
it
may
be
a
little
imprisonment
;
yet
he
can
giue
vs
fauour
in
the
eyes
of
the
keeper
of
the
prison
as
he
did
Ioseph
,
he
can
open
the
prison
dores
,
and
loose
our
fetters
,
as
he
did
Peter
:
and
if
God
giue
liberty
to
the
persecuters
,
If
God
had
but
giuen
mee
my
life
Iowe
it
him
againe
,
but
seeing
he
hath
giuen
for
mee
the
life
of
his
sonne
,
what
am
I
to
that
gift
;
in
the
11.
to
the
Heb.
we
reade
of
many
Martirs
that
were
diuersely
persecuted
and
would
not
bee
deliuered
,
it
is
reported
of
a
French
Martir
who
beeing
offered
this
fauour
to
bee
spared
of
his
chaines
and
fetters
,
as
hee
went
to
execution
,
aunswered
no
;
but
the
more
contemptible
his
death
was
,
the
more
honourable
.
Remember
whatsoeuer
we
suffer
for
Christ
,
he
suffered
more
for
vs
:
shall
a
fire
of
stickes
that
lastes
but
an
houre
daunt
a
Christian
man
,
that
so
many
women
,
yea
so
many
children
haue
indured
,
cannot
he
that
caused
the
fire
that
it
should
not
touch
the
three
children
make
it
burne
thee
quicklve
,
cannot
hee
that
caused
the
Lions
that
they
should
not
touch
Daniel
,
cause
them
to
crush
thee
softely
;
let
vs
remember
that
the
honour
of
Martyrs
hath
alwayes
bin
great
in
the
Church
,
and
their
reward
is
great
in
heauen
:
therefore
saith
wise
Salomon
,
buy
the
trueth
but
sell
it
not
,
no
not
for
thy
life
:
and
on
contrarywise
let
.
vs
consider
what
an
vnwise
thing
it
is
to
deny
the
trueth
,
for
the
company
of
friendes
to
loose
the
familiarity
of
God
and
his
Angels
,
for
hope
of
preferment
to
loose
the
inheritance
of
heauen
,
for
feare
of
paine
to
throw
our selues
into
the
torments
of
hell
,
for
regarde
of
the
body
to
cast
awaye
the
soule
;
besides
that
it
may
be
a
man
that
so
saues
his
life
shall
loose
it
within
a
weeke
after
,
by
some
disease
or
mischance
,
yet
if
he
should
liue
twenty
yeares
he
shall
finde
his
life
worse
then
death
,
for
better
is
a
happy
death
then
an
vnhappy
life
,
for
the
torment
of
conscience
that
will
follow
the
denying
of
the
trueth
,
is
worse
then
persecution
:
as
yee
may
see
in
Dauid
who
found
the
torment
of
his
sinne
of
adultery
,
from
which
there
was
no
escape
;
a
heauier
thing
to
beare
then
all
the
persecutions
of
Saule
:
how
much
more
heauy
thinke
we
,
will
be
the
occasion
of
the
sinne
of
Apostacie
,
as
yee
may
see
in
Francis
Spera
who
beeing
a
professor
of
religion
,
for
feare
of
persecution
fell
to
imbrace
Popery
,
then
he
cryed
out
of
himselfe
that
he
was
a
reprobate
,
and
wished
that
he
might
be
ten
thousand
yeares
in
hell
fire
,
so
that
at
length
hee
might
be
deliuered
.
Seeing
it
is
so
,
let
vs
pray
to
God
to
soften
our
hartes
that
the
worde
may
take
deepe
roote
in
vs
,
that
as
we
know
&
professe
it
,
so
we
may
beleeue
and
bring
forth
fruite
of
it
;
for
those
that
doe
not
beleeue
and
practise
it
,
will
not
dye
for
it
;
those
that
will
doe
nothing
for
it
,
will
suffer
nothing
for
it
,
and
let
vs
pray
to
God
that
we
may
cleaue
vnto
it
,
not
for
a
time
,
but
alwayes
;
for
our
reward
shall
not
be
a
reward
of
dayes
and
yeares
,
but
for
euer
.
Also
they
that
receiue
the
seede
among
thornes
.
There
is
a
third
sort
of
ground
that
were
fitter
to
beare
fruit
then
the
two
former
,
but
that
there
are
thornes
,
bryers
,
and
weedes
in
it
vnpulled
vp
,
that
springes
higher
,
branches
further
,
and
spreds
wider
then
the
Corne
,
and
choake
the
seede
that
it
cannot
beare
fruite
,
to
this
kinde
of
ground
,
our
Sauiour
Christ
compares
those
men
that
haue
wit
,
reason
and
capacity
enough
,
and
might
become
good
men
,
and
doe
good
duties
,
but
other
things
which
hee
call●●
thornes
,
takes
vp
the
roome
in
their
harts
that
they
cannot
.
Our
Sauiour
Christ
shews
also
what
these
thornes
be
that
chaoke
the
word
,
that
is
to
say
,
the
cares
of
the
world
,
deceitfulnesse
of
ritches
,
Luke
addeth
voluptuousnesse
:
in
a
word
hee
meanes
by
thornes
,
the
corrupt
lustes
of
mens
nature
,
that
doe
carry
them
so
egerly
after
the
profits
&
pleasures
of
the
world
,
that
they
neglect
the
duties
of
godlines
that
are
prescribed
in
the
word
.
By
cares
of
the
world
,
o●●
Sauiour
Christ
doth
not
meane
moderate
care
,
for
that
the
word
doth
command
,
and
may
stand
well
with
religion
.
Salomon
reprooues
carelesnesse
,
and
telles
vs
that
the
But
by
cares
of
the
worlde
,
heere
our
Sauiour
Christ
meaneth
,
immoderate
and
excessiue
cares
that
the
worlde
forbids
,
and
is
contrarye
to
religion
that
doth
so
take
vp
the
roome
in
a
mans
heart
,
that
it
hinders
the
groweth
of
the
word
,
and
keepe
a
man
from
the
duties
commanded
in
the
same
.
And
by
this
we
may
see
how
to
discerne
of
care
,
if
it
be
such
as
doth
not
hinder
vs
,
but
further
vs
in
the
duties
of
godlinesse
,
it
is
good
;
but
if
it
grow
to
that
measure
,
that
it
keepes
vs
from
those
duties
that
wee
owe
to
God
and
to
men
,
it
is
naught
:
which
our
Sauiour
Christ
reprooues
;
Why
care
yee
for
meate
saith
he
,
and
for
rayment
that
is
beyond
measure
,
Ritches
is
another
thorne
,
that
dooth
choake
the
word
in
this
sort
of
men
,
not
that
wee
should
thinke
all
rich
men
bee
vnfruitefull
professors
,
for
wee
reade
of
Ioh
,
Abraham
,
Cornelius
and
others
,
who
were
full
of
grace
and
goodnesse
,
therfore
hee
dooth
not
say
simply
ritches
,
but
the
deceitefulnesse
of
riches
dooth
choake
the
worde
,
not
that
ritches
doe
deceiue
all
men
,
but
these
kinde
of
men
,
or
rather
deceiue
themselues
in
the
conceit
of
riches
,
for
riches
are
dead
things
without
reason
,
how
then
should
they
deceiue
liuing
and
reasonable
men
,
if
their
own
wrong
iudgement
and
affection
did
not
deceiue
them
:
but
they
thinke
happinesse
standes
in
being
ritch
,
as
appeare
by
the
saying
of
many
,
when
they
speake
of
a
ritch
man
they
saye
he
is
happy
,
but
they
are
deceiued
,
how
can
they
make
a
man
happye
when
they
cannot
free
a
man
from
troubles
,
but
rather
bring
many
troubles
with
them
,
when
as
they
cannot
content
a
man
:
but
men
hauing
aboundance
doe
still
desire
more
,
when
they
will
leaue
a
man
,
and
he
them
.
Salomon
in
the
booke
of
Ecclesiastes
,
dooth
shew
plentifully
,
there
is
no
felicity
but
vanity
in
these
things
:
they
thinke
that
riches
are
the
best
things
especially
that
hee
can
A
good
name
is
better
then
siluer
and
golde
;
wisedome
is
better
,
as
also
Salomon
saith
,
blessed
is
the
man
that
findeth
wisedome
,
the
marchandise
thereof
is
better
then
the
marchandise
of
siluer
,
and
the
gaine
thereof
is
more
worth
then
golde
.
Godlinesse
is
better
as
Paul
saith
to
Timothie
:
Godlinesse
is
the
great
gaine
,
they
thinke
ritches
will
serue
their
turne
at
all
needes
,
but
they
are
deceiued
,
for
Dauid
saith
:
Riches
auailes
not
in
the
day
of
vengeance
;
They
thinke
they
can
leaue
them
to
whom
they
list
,
but
they
know
not
whether
they
shall
leaue
them
to
a
wise
man
or
a
foole
,
saith
Salomon
:
Their
life
may
be
taken
away
this
night
;
as
it
is
said
Voluptuousnesse
or
liuing
voluptuously
,
as
Luke
saith
,
is
another
thorne
that
hinders
Iohn
Baptist
preached
repentance
to
Herode
,
he
was
choaked
with
voluptuousnesse
and
Ieremie
:
Plow
vp
your
fallow
ground
and
sowe
not
among
thornes
;
Marke
,
the
seede
that
is
sowne
in
all
these
three
sortes
of
ground
doe
perish
,
but
not
in
all
by
the
same
meanes
,
but
in
some
by
one
meanes
,
and
some
by
another
,
the
diuell
,
the
world
,
and
the
flesh
,
be
the
three
great
enemies
that
keepe
many
men
from
their
duties
,
and
so
from
their
happynesse
,
those
that
follow
the
diuell
,
those
that
folthe
world
,
and
those
that
follow
the
flesh
,
are
all
naughty
men
,
they
are
none
good
but
those
that
follow
the
worde
,
and
that
doe
resist
the
diuell
,
ouercome
the
world
,
and
mortifie
the
flesh
;
all
the
three
sortes
of
men
spoken
of
heretofore
in
this
parable
are
hipocrites
,
that
onely
haue
a
shew
of
religion
,
the
second
more
then
the
first
,
&
the
third
more
then
the
second
and
no
substance
,
none
are
true
christians
but
the
fourth
sort
of
men
that
follow
in
this
parable
,
who
are
compared
to
good
ground
.
Some
fell
in
good
ground
.
This
is
the
last
sort
of
ground
that
is
fit
indeed
for
the
seed
,
because
,
it
is
not
hard
but
soft
,
not
stony
but
mouldry
,
it
is
not
forlorne
and
grone
with
thornes
,
but
fallowed
&
hath
those
things
plowed
and
plucked
vp
:
this
is
called
good
ground
and
brings
forth
fruite
,
some
more
some
lesse
,
according
to
the
degrees
of
the
goodnesse
of
it
.
This
our
Sauiour
Christ
expoundes
in
verse
.
20.
there
bee
some
mens
harts
like
this
good
ground
,
they
are
not
like
the
other
three
:
the
high
way
men
are
hard
,
they
vnderstand
not
the
word
,
but
these
vnderstand
it
,
as
Mathew
sheweth
,
these
are
neither
like
the
stony
ground
,
they
these
men
haue
an
honest
hart
,
God
requires
not
the
eare
onely
to
heare
,
but
the
hart
to
vnderstand
,
to
beleeue
,
and
loue
that
they
heare
.
And
marke
that
hee
saith
,
They
bring
foorth
fruite
,
so
that
God
requires
the
hand
and
the
body
to
practise
that
we
heare
,
aswell
as
the
care
to
heare
&
the
hart
to
vnderstand
,
some
thinke
if
they
heare
it
is
enough
,
but
all
the
three
former
badde
men
do
that
:
some
thinke
if
they
heare
and
attaine
to
a
little
knowledge
it
is
enough
,
but
two
of
the
former
sorts
of
ground
that
are
naught
come
so
far
,
but
those
only
are
good
men
that
heare
the
worde
with
their
eares
,
vnderstand
it
with
their
hart
,
&
practise
it
with
their
hands
,
as
our
sauiour
Christ
saith
in
another
place
:
Blessed
are
they
that
heare
the
word
of
God
and
keepe
it
;
they
be
no
good
subiects
that
heare
the
princes
lawes
&
obay
them
not
,
they
be
no
good
seruants
,
that
heare
their
maisters
comandements
&
do
them
not
,
so
they
are
no
good
Christians
,
that
heare
the
worde
of
God
and
keepe
it
not
:
therefore
heare
it
is
said
they
be
good
men
that
bring
forth
good
fruit
:
if
any
will
aske
what
fruite
,
the
answere
is
:
all
such
good
things
as
the
worde
of
God
dooth
require
of
men
,
which
are
generallye
set
downe
by
Paul
to
Titus
,
The
perticuler
fruites
are
set
downe
by
Peter
,
to
be
faith
,
patience
,
temperance
,
brotherly
kindenesse
,
&c.
And
by
Iohn
in
Paul
Rom.
12.
and
many
other
places
.
For
as
good
men
must
bring
foorth
fruite
,
so
not
strange
fruite
,
but
such
as
spring
from
the
seede
of
the
word
of
God
,
that
is
sowne
in
their
hearts
.
The
Papists
will
build
Abbies
,
giue
money
to
maintaine
Tapers
,
weare
hayre
cloath
,
goe
of
pilgrimage
,
and
seeme
to
be
very
deuoute
and
religious
,
but
these
bee
such
things
as
springs
from
their
owne
inuention
,
and
not
from
the
word
of
God
.
Hipocrites
also
in
the
Church
,
will
seeme
to
bring
foorth
fiuite
,
but
it
is
eyther
in
doing
such
things
which
the
worde
commands
not
,
or
in
doing
them
otherwise
then
the
worde
commands
them
:
they
will
come
to
church
on
the
Lordes
day
,
because
the
Prince
commands
it
,
not
because
the
word
requires
it
,
they
will
giue
something
weekely
to
the
poore
,
keepe
hospitalitie
at
Christmas
,
because
shame
,
ciuilitie
and
others
companie
in
it
mooues
them
,
and
not
because
religion
mooues
them
in
their
best
actions
:
they
want
faith
in
God
,
loue
to
men
,
and
humilitie
in
themselues
,
that
should
giue
a
taste
to
their
fruites
,
and
without
which
they
are
vnsauerie
to
God
.
Trees
that
are
transplanted
from
hotte
countries
may
beare
fruite
here
,
but
not
kindely
not
timely
,
because
they
are
not
in
their
naturall
soyle
;
so
of
all
that
heares
the
word
,
there
neuer
growes
good
fruite
in
any
,
but
those
that
haue
honest
and
good
harts
.
So
that
those
that
bring
forth
bad
fruite
as
it
were
wilde
grapes
,
those
that
bring
foorth
no
good
fruite
,
and
those
that
bring
foorth
fruite
that
seemes
to
bee
good
,
and
yet
with
bad
mindes
are
all
naughty
men
,
onely
those
are
good
men
that
bring
forth
good
fruite
indeede
with
honest
and
good
harts
,
the
want
of
obseruing
this
difference
hath
moued
some
to
thinke
themselues
good
Christians
when
they
haue
bin
hipocrites
,
these
men
are
called
good
ground
,
not
that
they
be
so
of
themselues
,
or
as
if
the
word
did
finde
them
good
,
but
because
they
bee
by
the
word
and
grace
of
God
framed
to
goodnesse
and
made
good
when
the
other
three
sortes
of
men
,
not
withstanding
all
meanes
doe
remaine
naught
.
The
worde
beeing
a
sharpe
two
edged
sword
,
dooth
wound
the
ould
man
in
Marke
those
that
bee
made
good
men
,
are
ready
,
and
doe
shewe
foorth
the
goodnesse
that
is
wrought
in
them
,
by
doing
the
good
things
which
the
worde
requires
of
them
,
and
not
one
or
two
good
things
,
but
thirtie
,
sixtie
,
and
three
hundred fould
,
they
shewe
foorth
the
good
fruites
that
are
inwarde
,
as
faith
,
hope
,
loue
,
pacience
,
meekenesse
,
humilitie
,
chastitie
:
and
the
good
fruites
that
are
outwarde
,
truth
,
iustice
,
mercie
,
&c.
and
the
reason
why
many
men
cannot
bee
gotten
to
doe
their
duties
,
is
because
they
wante
grace
and
goodnesse
:
if
yee
looke
for
a
thing
where
it
is
not
,
yee
shall
not
finde
it
;
so
yee
shall
finde
no
good
manners
in
them
that
haue
no
good
mindes
.
And
let
vs
marke
for
our
instruction
,
that
of
foure
sortes
of
men
which
doe
heare
the
worde
,
there
is
but
one
sorte
good
,
which
confirmes
our
Sauiour
Christs
saying
,
Math.
22.
Many
are
called
,
but
fewe
are
chosen
:
Because
as
he
saith
in
another
place
,
The
waye
is
narrowe
that
leades
vnto
life
,
there
bee
fewe
that
findes
it
.
It
seemes
by
this
parable
,
that
in
the
visible
Church
there
are
many
more
hipocrites
then
true
Christians
,
for
not
to
speake
of
those
that
will
not
heare
,
those
that
doe
heare
,
how
many
are
dull
and
blockish
,
that
can
conceiue
nothing
of
that
which
is
taught
like
the
high
wave
grounde
?
How
many
bee
there
that
doe
vnderstand
something
,
and
seeme
to
bee
some
bodye
,
that
when
the
least
tryall
comes
shrinke
and
shewe
they
had
no
conscience
nor
grace
?
Howe
many
bee
there
,
that
are
so
eaten
vp
of
the
world
,
and
ouercome
of
their
lustes
,
as
no
doctrine
can
drawe
them
to
dutie
,
especiallye
to
those
things
that
are
contrarie
to
their
couetous
and
voluptuous
humors
and
appetites
?
And
how
fewe
bee
there
that
doe
heare
the
worde
of
God
and
keepe
it
,
with
honest
heartes
and
good
consciences
.
But
yet
some
there
bee
which
our
Sauiour
Christ
calles
his
little
flocke
,
of
Ierusalem
,
Cornelius
in
Cessarya
,
Dorcas
in
Ioppa
,
Lydia
in
Philippi
,
and
of
this
number
there
might
peraduenture
bee
pointed
out
some
one
or
two
in
this
Towne
,
some
two
or
three
in
that
Towne
,
although
wee
cannot
see
many
:
but
those
that
bee
such
,
they
must
haue
the
estimation
and
commendation
of
good
men
and
good
women
.
But
it
is
to
be
noted
,
that
these
men
haue
the
same
temptations
that
the
other
haue
,
the
deuill
seekes
to
take
away
the
seede
,
tyrants
threatens
them
,
the
worlde
intices
them
,
the
flesh
prouoakes
them
,
but
they
resist
the
deuill
,
ouercome
the
world
,
and
subdue
the
flesh
by
grace
.
A
man
would
thinke
all
that
heare
the
word
,
especially
by
some
Ministers
,
should
become
good
men
:
so
they
should
if
there
were
not
somthing
to
let
it
,
but
there
bee
great
corruptions
and
enemies
within
and
without
,
that
doe
blinde
and
choake
men
,
and
carrye
them
contrarie
wayes
,
onely
those
become
good
that
haue
the
seede
of
the
worde
watred
by
the
grace
of
God
,
that
it
may
bee
fruitfull
,
for
it
is
not
the
plainting
of
Paul
,
nor
the
watring
of
Apollo
,
Therefore
when
we
heare
the
worde
of
God
,
wee
must
pray
for
grace
,
that
wee
may
vnderstand
it
,
beleeue
it
,
and
obey
it
.
Also
let
vs
marke
,
that
of
those
fewe
that
bee
good
men
,
all
are
not
alike
good
,
but
there
bee
degrees
of
goodnesse
among
them
,
some
beare
fruite
30.
fould
,
some
60.
60. fould
,
and
some
100.
100. fould
,
some
haue
hard
longer
,
some
haue
heard
better
,
some
haue
profited
more
then
others
,
and
according
to
the
measure
of
their
knowledge
and
grace
,
they
beare
fruite
.
Those
that
doe
performe
some
good
duties
,
as
it
were
30.
30. fould
with
an
honest
heart
,
be
good
men
,
though
they
be
short
of
others
,
but
doe
seeke
to
growe
further
,
and
not
enuie
nor
darken
those
that
bee
gone
before
them
,
and
those
that
performe
more
duties
as
it
were
60.
or
100.
fould
,
be
good
men
,
and
by
comparison
better
men
,
but
yet
pride
not
themselues
in
their
gifts
,
knowing
where
they
had
them
,
nor
disdaine
nor
account
them
no
bodye
that
come
after
them
,
but
seeke
to
drawe
them
on
and
incourage
them
.
He
that
hath
eares
to
heare
,
&c.
In
the
beginning
harken
&
behold
,
which
word
beholde
hath
the
same
vse
in
the
new
Testament
,
that
Selah
hath
in
the
olde
,
and
doth
import
dilligent
marking
:
and
now
in
the
end
of
the
Parable
he
saith
;
He
that
hath
eares
to
heare
,
let
him
heare
:
which
shewes
this
is
a
matter
of
importance
,
else
he
would
not
thus
often
and
thus
earnestlie
haue
perswaded
them
to
heare
that
came
to
heare
:
and
it
shewes
that
all
men
haue
not
eares
,
for
though
all
haue
grisles
vppon
their
heads
,
and
can
heare
other
things
,
yet
they
haue
not
eares
to
heare
God
speake
,
for
there
be
many
that
turne
away
their
eares
from
hearing
the
lawe
,
as
Salomon
saith
;
There
bee
many
that
stoppe
their
eares
like
the
deafe
Adder
,
as
our
Sauiour
And
there
be
many
that
are
dull
of
hearing
,
as
the
Apostle
saith
.
Therefore
he
saith
,
He
that
hath
an
eare
let
him
heare
,
for
the
eare
is
the
wicket
of
the
But
the
Scripture
teacheth
vs
cleane
contrary
,
that
wee
should
heare
and
that
reasonably
;
To
day
if
yee
will
heare
his
voice
harden
not
your
●earts
,
that
wee
should
heare
diligently
,
as
Salomon
saith
,
Hearken
diligently
to
mee
:
that
Bee
swifte
to
heare
,
and
slowe
to
speake
:
Therefore
Our
Sauiour
Christ
saith
,
Hee
that
hath
an
eare
let
him
heare
;
as
if
hee
should
say
,
Wisdome
is
worth
the
hearing
:
it
is
well
yee
may
haue
it
for
the
hearing
;
therefore
if
yee
bee
wise
giue
it
the
hearing
,
And
as
hee
would
haue
them
and
vs
heare
all
wisedome
,
so
speciallye
that
which
is
taught
in
this
Parable
;
heare
not
so
as
the
deuill
may
deuoure
it
;
heare
not
so
as
the
heate
of
persecution
may
parch
it
,
heare
not
so
as
the
worlde
may
choake
it
;
but
heare
so
as
yee
may
bring
foorth
the
fruite
of
it
,
for
that
is
the
hearing
that
is
better
then
the
fatte
of
Rammes
.
Heare
this
all
those
that
come
to
the
worde
,
be
not
good
men
,
but
those
that
are
made
good
,
and
brought
to
doe
good
by
the
worde
.
Heare
this
,
though
many
in
the
Church
bee
naught
,
idle
and
carnall
professors
,
yet
there
bee
good
fruites
brought
forth
of
a
fewe
;
therefore
doe
not
as
some
doe
,
iudge
all
to
bee
hipocrites
because
many
bee
such
,
for
though
the
Minister
looses
his
labour
vpon
the
most
,
yet
he
sees
the
fruite
of
his
labour
in
some
.
Heare
this
,
seeing
there
be
so
many
bad
ones
,
take
heed
you
be
none
of
them
,
beware
of
the
temptations
of
the
deuill
of
the
allurements
of
the
world
,
of
the
prouocations
of
the
flesh
,
looke
to
that
the
word
teaches
you
,
and
doe
well
:
and
not
to
that
the
deuill
,
the
worlde
,
and
the
flesh
would
haue
yee
,
that
is
euill
.
Heare
this
,
all
ignorant
persons
,
all
time-seruers
,
all
disobedient
persons
,
though
they
come
to
the
word
,
bee
naught
:
none
be
good
but
those
that
vnderstand
,
beleeue
and
obey
the
same
.
Therefore
seeing
there
be
all
these
sorts
of
men
in
the
Church
,
aswell
now
as
there
was
then
,
looke
ouer
this
Sermon
againe
,
view
them
seuerally
and
euery
of
them
,
and
see
of
which
sorte
yee
be
:
if
yee
finde
your selues
of
the
first
sorte
,
repent
of
your
dulnesse
and
ignorance
:
if
yee
finde
your selues
of
the
second
sort
,
repent
of
your
vnconstancie
and
lightnesse
:
if
yee
finde
your selues
of
the
third
sorte
,
repent
of
your
worldlinesse
and
voluptuousnesse
,
&
deceiue
not
your selues
with
a
shew
of
religion
,
without
true
godlinesse
,
but
pray
to
God
to
pardon
you
,
pray
to
God
to
enlighten
you
,
pray
to
God
to
settle
you
,
pray
to
God
to
sanctifie
you
,
that
yee
may
not
onely
heare
,
but
in
hearing
yee
may
vnderstand
,
in
vnderstanding
yee
may
beleeue
,
in
beleeuing
yee
may
practise
,
and
in
practising
yee
may
increase
from
30.
to
60.
and
from
60.
to
100.
fould
.
Pray
to
God
,
that
of
euill
men
yee
may
become
good
men
,
and
of
good
men
yee
may
become
better
men
,
vntill
at
the
last
yee
shall
beeome
perfect
men
.
And
if
yee
finde
your selues
to
be
of
the
fourth
and
best
sorte
,
that
doe
vnderstand
,
beleeue
and
obey
the
worde
;
be
thankfull
to
God
,
that
where
yee
bee
no
better
then
others
by
nature
,
he
hath
made
you
to
differ
from
them
by
grace
:
and
seeing
hee
hath
honoured
you
with
the
title
of
good
men
and
women
,
praise
him
that
is
the
fountaine
of
goodnesse
,
and
be
carefull
to
shew
forth
the
goodnes
he
hath
wrought
in
you
,
by
dooing
those
good
things
hee
requireth
of
you
,
for
his
glorye
and
the
good
of
others
:
and
if
for
the
same
yee
suffer
euill
at
the
hands
of
the
world
,
yet
be
not
discouraged
,
but
perseuer
therein
with
pacience
,
looking
to
the
rewarde
of
goodnesse
in
the
world
to
come
.
❧
The
combate
of
Christains
.
EPHE.
6.
10.
Finally
my
brethren
,
be
strong
in
the
Lord
and
in
the
power
of
his
might
.
11.
Put
on
the
whole
armour
of
God
,
that
yee
may
be
able
to
stand
against
the
assaults
of
the
deuill
.
12.
For
we
wrastle
not
against
flesh
and
bloud
,
but
against
principalities
,
against
powers
,
&
against
the
worldly
gouerners
,
the
princes
of
the
darkenes
of
this
world
,
against
spirituall
wickednesses
which
are
in
high
places
.
13.
For
this
cause
take
vnto
you
the
whole
armour
of
God
,
that
yee
may
be
able
to
resist
in
the
euill
day
,
and
hauing
finished
all
things
stand
fast
.
14.
Stand
therefore
and
your
loynes
girded
about
with
veritie
,
and
hauing
on
the
brest-plate
of
righteousnesse
.
15.
And
your
feete
shod
with
the
preparation
of
the
Gospell
of
peace
.
16.
Aboue
all
take
the
sheild
of
faith
,
wherewith
yee
may
quench
all
the
firie
dartes
of
the
wicked
.
17.
And
take
the
helmet
of
saluation
and
the
sword
of
the
spirit
,
which
is
the
word
of
God
.
18.
And
pray
alwayes
,
&c.
THis
Epistle
was
written
by
the
Apostle
Paul
to
the
church
at
Ephesus
,
wherein
hee
hath
set
downe
not
onely
generall
doctrine
necessarie
to
bee
knowne
,
beleeued
and
practised
of
all
Christians
in
the
other
chapters
,
but
also
instructions
for
perticuler
estates
and
degrees
of
men
and
women
,
in
the
former
parte
of
this
chapter
.
Now
the
Apostle
comes
to
the
conclusion
of
all
,
as
appeares
by
this
worde
sinally
,
as
if
hee
should
say
,
last
of
all
I
giue
you
to
vnderstand
,
that
the
profession
,
faith
and
practise
of
religion
,
will
not
be
holden
,
performed
and
finished
with
ease
,
but
with
much
hardnesse
and
difficulty
,
because
you
haue
dangerous
and
vnweariable
enemies
that
seeke
your
destruction
,
whome
you
must
incounter
withall
and
ouercome
,
that
you
may
obtaine
saluation
.
He
calles
them
brethren
,
because
they
were
the
children
of
God
,
&
of
the
church
as
he
was
,
as
sometime
he
calles
the
Iewes
brethren
,
because
they
were
of
the
same
carnall
kindred
of
Abraham
,
so
hee
calles
the
Christian
Gentales
brethren
,
because
they
were
of
the
same
spirituall
kindred
of
Abraham
;
and
as
by
the
name
of
brethren
he
meanes
all
Christian
men
,
so
vnder
the
same
he
comprehends
all
Christian
women
,
as
often
in
the
Scripture
the
female
is
included
vnder
the
name
of
the
male
,
the
wife
in
the
husband
,
the
sister
in
the
brother
.
Be
strong
in
the
Lord
.
He
exhorts
them
to
Christian
courage
and
magnanimitie
,
in
respect
of
the
enemies
and
dangers
he
will
tell
them
of
afterward
,
a
vertue
verye
necessarie
not
onely
for
Maiestrates
and
Ministers
,
who
haue
to
deale
with
many
bad
and
turbulent
persons
,
but
also
for
euery
Christian
who
hath
to
deale
with
deuils
,
for
as
cowardize
and
fainthartednesse
hath
hindred
many
strong
men
,
so
fortitude
and
resolution
of
minde
hath
beene
a
great
helpe
to
them
that
haue
beene
otherwise
weake
in
warlike
affaires
.
When
hee
saith
,
Be
strong
,
hee
meanes
not
corporall
strength
,
for
they
could
procure
no
addition
to
that
;
but
hee
meanes
spirituall
strength
,
as
appeareth
by
the
spirituall
enemies
hee
names
afterward
,
and
by
the
spirituall
armor
hee
appointes
to
withstand
them
.
This
spirituall
strength
is
more
excellent
then
bodily
,
by
how
much
the
soule
is
more
excellent
then
the
bodye
,
and
the
qualities
of
the
minde
more
excellent
then
the
faculties
of
the
body
yea
by
how
much
the
giftes
of
grace
are
more
excellent
then
the
giftes
of
nature
.
In
the
Lord
.
But
hee
saith
,
Bee
strong
in
the
Lorde
,
not
in
your selues
;
for
the
Prophet
saith
,
In
his
owne
might
shall
no
man
bee
strong
:
but
wee
must
bee
strong
in
the
Lorde
,
that
is
the
Lorde
Iesus
Christ
,
who
is
our
Captaine
,
who
hath
in
our
nature
and
in
our
name
,
fought
our
battels
My
grace
is
sufficient
for
thee
:
and
Paul
found
it
so
,
for
saith
hee
,
I
am
able
to
doe
all
things
by
the
helpe
of
him
that
strengthens
me
.
God
is
the
author
of
all
Christian
courage
and
fortitude
in
vs
,
for
wee
are
naturally
fearefull
,
and
dare
not
stand
to
the
defence
of
religion
,
or
any
good
cause
,
therefore
this
guift
is
from
heauen
,
as
all
other
good
giftes
are
:
therefore
as
the
Apostle
praieth
Collosians
,
That
they
might
be
strengthened
with
all
might
thorow
his
glorious
power
,
vnto
all
pacience
and
long
suffering
with
ioyfulnesse
:
so
he
exhortes
the
Ephesians
,
To
be
strong
in
the
Lorde
,
and
in
the
power
of
his
might
,
that
is
,
to
see
their
owne
weakenesse
,
and
to
seeke
for
strength
at
the
hands
of
God
in
Christ
Iesus
,
to
withstand
and
ouercome
all
their
spirituall
enemies
.
●ut
on
the
whole
armor
of
God
.
he
telles
A
question
may
bee
asked
;
Were
the
Ephesians
vnarmed
,
that
the
Apostle
doth
speake
thus
to
them
?
No
,
but
hee
would
haue
them
arme
themselues
more
exactly
and
plentifully
,
as
appeares
by
saying
,
Put
on
the
whole
armour
of
God
:
as
if
hee
should
say
,
though
you
haue
attained
to
some
measure
of
guiftes
and
grace
,
yet
that
you
might
bee
valiant
Souldiers
,
and
more
then
conquerers
,
labor
to
haue
them
more
plentifully
and
powerfully
in
you
.
A
question
also
may
bee
asked
,
if
the
Ephesians
were
able
to
put
on
this
armour
of
themselues
?
No
,
the
Apostle
meaneth
to
attribute
no
more
naturall
power
to
the
Ephesians
,
then
hee
did
to
the
Philippians
,
to
whome
hee
saithe
;
Wee
are
not
able
of
our selues
to
thinke
a
good
thought
;
it
is
God
that
worketh
in
vs
the
will
and
the
deede
,
but
his
meaning
is
to
tell
them
what
graces
are
fit
for
them
,
to
strengthen
them
against
their
enemies
,
and
without
which
they
cannot
be
able
to
stand
,
and
what
grace
they
must
seeke
for
,
at
the
hands
of
God
to
that
end
.
That
yee
may
be
able
to
stand
against
,
&c.
This
is
the
reason
of
his
exhortation
which
is
double
,
the
first
part
is
in
this
verse
taken
from
the
diuers
assaults
of
the
diuell
that
we
are
subiect
vnto
:
the
second
part
is
in
the
12.
verse
taken
from
a
description
of
the
enemies
themselues
,
that
wee
are
to
encounter
withall
.
By
assaults
he
meanes
the
temptations
of
the
diuel
,
but
he
vses
a
millitary
worde
,
taken
from
souldiers
which
the
Ephesians
were
well
acquainted
withall
,
as
he
vses
diuers
other
warlike
speeches
,
to
set
foorth
this
spirituall
conflict
.
The
diuell
is
called
a
tempter
,
and
he
will
assault
all
men
,
by
temptation
he
did
tempt
A●am
,
he
tempted
our
Sauiour
Christ
,
he
tempted
Peter
and
Paul
,
so
he
will
tempt
all
other
,
much
more
he
feares
no
man
for
his
strength
,
neither
will
he
spare
any
man
for
his
weakenes
;
for
he
is
of
the
nature
of
a
roaring
Lyon
,
that
goeth
about
seeking
Put
on
the
whole
armour
of
God
,
that
yee
may
bee
able
to
stand
against
the
assaults
of
the
deuill
.
And
marke
,
that
hee
sai●h
not
,
assaulte
onely
,
but
assaults
,
because
the
deuill
will
tempt
vs
both
diuers
times
and
diuers
wayes
:
enemies
in
warre
doe
vse
not
onelie
to
assault
by
violence
,
but
by
ambushments
and
subtile
practises
:
so
the
deuill
will
sometimes
set
vpon
vs
by
force
,
therefore
he
is
called
a
Lyon
,
and
sometime
by
fraude
and
subtilty
,
therefore
hee
is
called
a
serpent
.
Now
as
we
must
haue
spirituall
strength
to
withstand
him
in
the
one
,
so
we
must
haue
spirituall
wisedome
to
preuent
him
in
the
other
;
as
the
King
of
Israell
sayde
;
Wisdome
and
strength
is
for
the
warre
:
sometime
he
will
tempt
vs
to
keep
vs
from
our
duties
,
as
Paul
saith
to
the
Thessalonians
;
I
purposed
to
come
vnto
you
,
but
Sathan
hindred
me
:
and
sometime
hee
seekes
by
temptation
to
marre
our
duties
,
as
he
did
Ananias
when
he
should
giue
the
price
of
his
land
to
the
poore
;
Peter
saith
to
him
:
How
hath
Sathan
filled
thy
hart
,
that
thou
shouldest
keepe
backe
part
of
the
price
and
Wee
wrastle
not
with
flesh
and
bloud
.
The
second
part
of
the
Apostles
reason
whereby
he
would
mooue
vs
to
put
on
the
whole
armour
of
God
,
is
taken
from
the
discription
of
our
enemies
themselues
,
which
are
not
corporall
,
but
spirituall
,
not
few
but
many
,
not
weake
but
strong
,
not
honest
but
wicked
and
tirannicall
,
and
such
as
haue
the
aduantage
of
the
place
.
But
let
vs
marke
that
he
writing
to
the
church
,
saith
;
we
wrastle
not
with
flesh
&
bloud
but
with
,
&c.
Those
that
are
not
of
the
Church
,
their
battels
are
only
with
men
like
themselues
,
but
christians
doe
contend
with
diuils
,
the
meaning
is
not
as
if
we
did
not
contend
with
men
at
al
;
for
the
Prophet
I●remy
,
the
Apostle
Paul
,
and
other
of
Gods
seruants
,
had
great
conflicts
with
men
,
but
it
was
so
farre
as
those
men
were
the
instruments
of
Sathan
,
but
saith
the
Apostle
:
Our
contention
is
with
the
deuill
,
whether
he
assault
vs
by
himselfe
or
by
men
,
that
are
his
instruments
of
this
battell
;
that
the
Apostle
speakes
of
,
is
not
betweene
the
deuill
and
infidels
,
ignorant
,
prophane
and
wicked
men
,
for
although
he
temptes
all
,
yet
such
are
in
his
subiection
already
,
and
they
shew
no
contention
against
him
,
but
all
their
contention
is
for
him
,
because
hee
rules
in
the
heartes
of
Pharaoh
neuer
raged
so
much
,
as
when
the
people
of
Israell
should
goe
into
the
wildernesse
to
serue
God
,
Antichrist
neuer
stormed
so
fiercely
as
when
the
Gospell
was
published
by
Luther
and
detected
his
Idolatry
,
then
came
in
the
Spanish
inquisition
,
then
came
in
the
French
massaker
,
and
other
diabolicall
practises
,
so
long
as
men
liue
ignorantlye
,
eyther
wickedlye
,
or
ciuillye
without
religion
,
the
diuell
will
not
disquiet
them
because
they
are
his
peaceable
subiectes
,
but
when
they
set
their
hartes
to
religion
,
and
shake
of
his
subiection
,
then
he
will
vse
all
hostility
against
them
,
and
wrastle
with
them
.
And
as
the
diuell
doth
wrastle
with
vs
,
so
saith
the
Apostle
:
we
do
&
must
wrastle
with
him
;
For
as
we
hould
it
not
sure
to
haue
peace
with
the
Spaniardes
,
because
we
cannot
haue
it
without
dangerous
conditions
,
so
it
is
neuer
sure
to
haue
peace
with
the
diuell
,
for
then
we
must
needes
haue
warre
with
God
.
The
Church
is
called
millitant
in
this
world
,
because
it
is
alwayes
fighting
with
Sathan
,
sinne
and
spirituall
enemies
,
which
doth
distinguish
it
from
the
Church
in
heauen
,
which
is
called
ryumphant
,
because
it
hath
wonne
the
fielde
,
and
gotten
the
conquest
of
the
enemies
;
Now
as
it
is
with
the
whole
millitant
Church
,
so
it
is
with
euery
member
therof
,
for
which
cause
our
life
is
called
a
warfare
,
therefore
the
Apostle
saith
:
We
wrastle
,
&c.
Not
shewing
what
euery
Christian
must
doe
,
but
what
euery
man
doth
if
he
be
a
Christian
.
And
among
many
other
markes
of
Christianity
,
there
is
none
more
certain
nor
sensible
than
this
,
to
shew
our selues
enemies
to
the
diuel
by
withstanding
his
assaults
and
temptations
,
for
although
by
nature
we
haue
neither
wi●l
nor
power
so
to
doe
,
yet
by
grace
being
furnished
with
the
armour
of
God
,
we
haue
both
.
He
calles
these
enemies
principalities
,
powers
,
hee
giues
diuers
of
these
titles
to
the
good
Angels
,
in
the
first
to
the
Collosians
:
But
they
are
good
,
these
are
euill
;
they
are
our
friendes
,
these
are
our
enimies
;
they
fight
for
vs
,
these
fight
against
vs
:
therefore
this
is
the
d●scription
of
the
diuel
,
that
he
hath
spoken
of
before
:
hee
calles
him
a
Prince
of
the
world
,
that
is
of
the
He
is
called
the
Prince
of
the
darkenes
of
this
world
,
not
of
the
light
,
his
dominion
is
by
ignorance
,
error
,
sinne
and
wickednes
;
he
is
an
enemy
to
the
light
and
seekes
to
put
it
out
,
therefore
hath
taught
Antichrist
to
perswade
the
people
that
ignorance
is
the
mother
of
deuotion
,
and
that
they
should
not
haue
the
exercise
of
the
scripture
:
Therefore
in
the
time
of
Popery
,
when
the
people
were
nusled
in
ignorance
,
what
apparitions
,
speeches
and
practises
of
Sathan
were
there
that
the
light
hath
scatred
:
therfore
when
God
sent
foorth
Paul
to
preach
the
Gospell
,
he
tels
him
he
shall
turne
the
people
from
darkenesse
to
light
,
and
from
the
power
of
Sathan
Powers
:
They
bee
not
onely
princes
but
powers
,
earthly
princes
are
called
powers
,
not
in
respect
of
themselues
,
for
Now
as
he
is
a
spirite
,
so
hee
hath
the
properties
,
of
a
spirite
,
hee
hath
great
knowledge
,
for
though
he
hath
not
so
much
knowledge
as
the
good
Angels
,
seeing
he
hath
lost
by
his
fall
that
way
aswell
as
man
hath
done
;
yet
hee
hath
much
more
knowledge
then
man
hath
naturally
,
because
he
is
a
sole
spirite
:
besides
that
hee
hath
increased
his
knowledge
by
long
experience
&
practise
,
he
hath
vnderstanding
of
all
languages
,
of
the
state
of
all
countries
,
of
the
condition
and
complexion
of
all
persons
,
he
knowes
to
what
sinnes
men
are
most
inclined
to
,
and
by
what
meanes
he
hath
preuailed
against
them
,
and
others
that
haue
beene
like
them
.
Some
because
the
diuell
hath
more
knowledge
then
men
,
haue
taken
occasion
to
seeke
to
him
,
to
vnderstand
of
things
that
are
lost
,
&c.
But
these
is
one
of
the
assaults
of
the
diuell
,
that
we
must
wrastle
against
,
for
the
Scripture
forbids
vs
to
haue
familiarity
with
the
deuil
the
enemy
of
mankinde
:
neither
will
this
be
any
colour
that
they
goe
not
to
the
diuell
,
but
to
a
witch
,
seeing
God
forbiddeth
that
also
:
Leui.
20.
6.
And
Wickednesses
:
As
the
deuill
is
a
spirite
so
he
is
a
wicked
spirite
,
they
were
at
the
first
created
good
,
as
were
the
other
Angelles
,
but
the
Apostle
saieth
:
they
kept
not
their
first
estate
,
but
fell
and
became
And
as
he
is
a
wicked
spirit
,
so
he
temptes
men
and
women
to
wickednesse
,
he
tempted
Adam
and
Eue
to
pride
and
rebellion
,
He
will
tempt
men
to
continue
in
ignorance
,
and
not
to
heare
sermons
nor
reade
good
bookes
:
if
he
preuaile
not
that
way
,
he
will
tempt
them
with
error
,
that
they
should
belieue
lyes
insteed
of
the
truth
;
if
he
cannot
preuaile
that
way
he
wil
tempt
them
to
holde
the
truth
in
hipocrisie
;
if
he
cannot
corrupt
their
religion
,
he
will
seeke
to
corrupt
their
conuersation
,
&
make
them
leaprous
christians
:
he
wil
tempt
men
to
iniustice
as
he
did
Achab
:
to
vnmercifulnesse
as
he
did
Diues
;
to
vncleanenesse
as
he
did
Herode
,
to
intemperance
as
hee
did
the
prodigall
childe
:
if
hee
cannot
preuaile
to
drawe
men
neither
from
religion
nor
good
conuersation
,
he
will
tempt
them
to
be
proud
of
their
knowledge
and
proud
of
their
vertues
,
that
will
mare
all
the
good
things
that
are
in
them
,
as
he
did
the
Pharises
.
The
diuell
hath
diuers
nets
to
take
men
withall
,
he
hath
ease
wherewith
hee
hath
intrapped
Dauid
,
he
hath
pleasure
wherewith
he
caught
Salomon
,
he
hath
the
beauty
of
women
wherewith
hee
vanquished
the
two
iudges
spoken
of
in
Susanna
;
hee
hath
profit
whereby
he
inthralled
Iudas
,
hee
hath
euill
company
by
which
hee
indangered
Iehosaphat
,
hee
hath
euill
examples
wherewith
hee
corrupted
the
Isralites
,
they
would
haue
a
king
like
other
nations
.
He
doth
endeuor
,
and
that
by
all
meanes
to
draw
all
men
to
wickednesse
,
Alexander
was
not
so
vnsatiable
to
conquer
the
world
corporally
,
as
he
is
to
conquer
the
worlde
spiritually
,
Alexander
fought
to
conquer
but
one
age
,
but
the
diuell
all
ages
.
If
he
were
an
aduersary
that
had
any
goodnesse
in
him
,
we
might
expect
some
gentle
handling
by
yeelding
to
him
,
but
he
is
a
wicked
aduersary
,
such
a
one
that
delightes
in
bloud
,
therefore
in
the
Scripture
hee
is
called
a
Lyon
,
and
a
Dragon
full
of
cruelty
,
those
that
he
ouercomes
hee
will
tyrannize
ouer
them
,
and
bring
them
to
greater
miserye
then
can
bee
imagined
;
for
this
cause
take
the
whole
Wise
men
will
be
prouided
against
all
enemies
,
especially
against
domesticall
and
dangerous
enemies
,
that
euery
houre
waite
their
opportunitie
to
hurt
them
,
and
if
men
be
so
carefull
to
take
heede
of
corporall
enemies
,
that
can
but
kil
the
body
,
how
careful
should
we
be
to
take
heede
of
these
enemies
that
seeke
to
destroy
the
soule
;
auoide
them
we
cannot
,
but
prepare
our selues
to
withstand
them
we
may
,
or
else
the
Apostle
would
neuer
haue
thus
often
and
earnestly
willed
vs
to
put
on
the
whole
armour
of
God
.
Some
Christians
when
they
do
but
heare
how
this
man
and
that
women
is
troubled
and
tossed
with
terrible
and
tedious
temptations
of
Sa●han
,
are
discouraged
before
it
come
at
them
;
but
when
they
beginne
to
feele
the
diuelles
assaultes
and
bickeringes
in
themselues
,
they
conclude
,
they
shall
neuer
be
able
to
holde
out
:
but
God
hath
not
left
his
Church
in
such
a
desperate
estate
,
but
hee
hath
prouided
meanes
of
escape
from
their
enemies
,
therefore
here
the
Apostle
willes
vs
to
vse
it
.
Armour
of
God
:
He
telles
vs
againe
it
is
the
armour
of
God
that
must
doe
it
,
the
armour
of
men
will
not
doe
it
;
it
is
not
humane
power
,
pollicie
or
ciuility
,
that
can
withstand
this
enemy
,
but
the
munition
that
comes
out
of
the
Lordes
armourye
,
for
though
the
diuell
be
strong
,
yet
there
is
a
stronger
,
as
the
Apostle
sayeth
:
This
armour
hee
sets
downe
in
the
14.
15.
16.
17.
and
18.
verses
following
,
verity
he
compares
to
a
souldiers
girdle
,
that
will
fence
vs
against
all
Sathans
temptations
;
to
hippocrisie
,
herisie
and
lying
:
righteousnesse
he
compares
to
a
souldiers
brest-plate
,
that
will
fence
vs
from
all
Sathans
temptations
:
to
iniustice
and
●●iury
,
hope
he
compares
,
to
a
souldiers
helmit
or
head-peece
,
that
head-peece
,
that
will
fence
vs
from
his
temptations
:
to
discontentednesse
,
fainting
and
wearynesse
:
faith
he
compares
to
a
souldiers
shielde
or
buckler
that
will
fence
vs
from
Sathans
temptations
:
to
diffidence
and
dispaire
,
the
knowledge
of
the
worde
,
hee
compares
to
a
souldiers
sworde
that
will
fence
vs
from
the
temptations
of
ignorance
and
disobedience
:
prayer
he
sets
in
the
last
place
,
not
that
it
must
be
vsed
last
,
but
first
and
last
;
therefore
for
breuitie
sake
,
he
putteth
it
insteade
of
all
the
rest
,
for
the
Scripture
in
other
places
makes
mention
of
other
vertues
necessary
to
arme
vs
against
other
vices
,
as
humility
that
will
fence
vs
against
the
diuels
temptations
:
to
pride
and
vaine-glory
,
temperance
that
will
feare
vs
against
his
temptations
:
to
ryot
and
excesses
in
meate
,
drinke
,
apparrell
,
recreation
,
or
any
thing
,
chastity
that
wil
fence
vs
against
his
temptations
:
to
vncleanenes
and
adultery
,
loue
that
will
fence
vs
against
his
temptations
:
to
hatred
and
reuenge
,
brotherlye
kindenesse
that
will
fence
vs
against
all
his
temptations
:
to
morosotie
and
strangenes
,
meekenesse
that
will
fence
vs
against
his
temptations
:
to
wrath
and
waywardnesse
,
patience
,
that
will
fence
vs
from
his
temptations
:
to
murmuring
&
vnlawful
meanes
,
vsing
heauenly
mindednesse
that
wil
arme
vs
against
all
Sathans
temptations
to
prophanesse
and
worldlinesse
.
But
the
Apostle
dooth
onely
set
downe
these
few
that
he
nameth
in
this
chapter
,
either
because
these
vertues
were
most
wanting
in
the
Ephesians
,
as
his
manner
was
to
speake
fitly
to
the
persons
and
purpose
,
or
els
because
these
were
sufficient
to
answere
to
the
partes
of
a
souldier
,
from
whence
he
takes
his
metaphor
.
The
Papistes
appoint
other
armour
to
withstand
and
driue
away
the
diuell
,
as
crucifixes
,
Agnis
dies
,
a
part
of
Saint
Iohns
Gospell
about
a
mans
necke
,
crosses
made
on
the
forhead
and
brest
,
holy
water
,
ringing
of
belles
,
but
these
neuer
came
out
of
Gods
armory
.
If
this
were
the
armour
to
withstand
the
diuell
withall
,
the
Apostle
forgotte
himselfe
that
he
tould
vs
not
of
it
,
neither
here
nor
else
where
.
Againe
if
this
were
good
armour
for
that
purpose
,
the
wickedest
man
might
withstand
the
diuell
aswell
as
the
godliest
man
:
for
who
cannot
make
a
crosse
on
his
forhead
,
weare
a
crucifixe
about
his
necke
,
sprinkle
himselfe
with
holy
water
,
&c.
But
that
this
is
not
the
armour
against
the
diuell
,
appeares
hereby
,
that
those
who
haue
beene
most
superstitious
in
these
things
▪
haue
beene
and
are
the
vassels
of
Sathan
and
carryed
at
his
pleasure
to
Idolatry
,
heresie
,
blasphemy
,
adultery
,
and
such
haynous
sinnes
.
But
the
furniture
wherewith
we
must
withstand
the
deuill
,
is
the
armour
of
God
,
that
is
prescribed
to
vs
in
this
chapter
&
in
the
rest
of
the
Scripture
,
that
is
the
gifts
and
graces
of
regeneration
and
sanctification
:
as
sound
knowledge
,
vpright
hartednesse
,
vnfained
faith
and
hope
,
a
iust
and
chaste
minde
,
an
humble
spirite
,
sober
and
louing
affection
,
and
a
good
conuersation
,
it
is
that
which
the
Apostle
hath
set
downe
in
a
word
,
in
the
4.
chapter
,
put
on
the
new
man
which
is
after
God
created
in
righteousnesse
and
true
holynesse
,
and
this
is
the
cause
that
the
diuell
,
dooth
carry
men
to
many
and
dangerous
sinnes
,
because
they
haue
no
grace
nor
deuine
power
to
resist
him
:
the
cause
that
he
carries
men
to
hipocrisie
and
lyes
,
is
for
that
they
want
the
girdle
of
vertue
:
the
cause
that
he
carries
them
to
iniustice
and
wrong
,
is
they
want
the
brest-plate
of
righteousnesse
:
see
the
cause
that
he
carries
men
to
any
other
vice
,
is
because
they
want
the
contrary
vertue
.
And
marke
,
he
wills
the
Ephesians
and
vs
the
second
time
to
put
on
not
a
part
,
but
the
whole
armour
of
God
:
if
a
souldier
be
naked
he
may
easily
be
hurt
any
where
,
if
he
be
armed
but
in
some
place
he
may
be
wounded
on
that
part
that
lacketh
:
but
the
Apostle
would
haue
vs
to
bee
wholely
armed
,
that
wee
may
be
foyled
no
where
,
neither
in
our
iudgement
,
in
our
affection
,
nor
in
our
conuersation
;
the
cause
that
some
of
Gods
seruantes
haue
taken
dangerous
falles
,
hath
beene
the
want
of
some
of
their
armour
;
how
coulde
Salomon
haue
beene
so
foyled
as
hee
was
,
if
hee
had
not
wanted
sobrietye
?
had
Dauid
receaued
such
a
view
of
Sathan
thinke
wee
if
hee
had
put
on
chastity
?
Some
thinke
if
they
haue
a
little
knowledge
,
they
are
christians
good
enough
,
alas
that
is
but
one
part
,
a
man
may
haue
knowledge
,
what
to
beleeue
,
what
to
doe
,
and
what
to
suffer
,
and
yet
be
farre
enough
of
from
the
practise
of
it
,
a
Christian
must
be
a
generall
man
,
therefore
saith
the
Apostle
Peter
;
Ioyne
vnto
your
faith
vertue
,
&
to
vertue
knowledge
,
and
to
knowledge
patience
,
and
to
patience
temperance
,
and
to
temperance
godlinesse
,
and
to
godlinesse
brotherly
kindenesse
,
and
to
brotherly
kindenesse
loue
;
For
there
is
no
vertue
or
gift
of
regeneration
,
but
we
shall
haue
occasion
to
vse
diuers
times
in
our
life
.
One
being
aduised
by
his
friend
to
ride
with
a
weapon
,
answered
what
needes
that
,
seeing
a
man
shall
meete
with
a
thiefe
but
once
in
seauen
yeares
:
but
saith
he
;
if
a
man
want
it
that
once
,
it
is
once
too
much
,
but
we
shall
meete
with
this
enemy
euery
day
,
and
shall
finde
by
experience
that
all
our
Christian
preparation
is
little
enough
to
maintaine
our
pure
religion
,
and
keepe
our
My
grace
is
sufficient
for
thee
,
and
hee
hauing
experience
that
it
was
so
,
saith
,
I
am
able
to
doe
all
things
by
the
heple
of
him
that
strengthens
me
:
and
if
it
should
be
obiected
Paul
was
an
olde
man
,
therefore
we
cannot
doe
as
he
did
,
Saint
Iohn
writes
to
the
church
,
and
speaking
of
common
Christians
,
saith
;
Hee
that
is
borne
of
God
,
ouercomes
the
world
.
If
we
reade
the
Scripture
wee
shall
see
what
great
temptations
the
seruants
of
God
haue
ouercome
by
grace
;
as
Moses
,
Ioseph
,
Iob
,
Daniel
,
and
others
,
we
must
be
like
the
people
of
Ciuiensis
who
when
the
ambassadors
of
Brutus
would
haue
them
deliuer
their
Citty
vnto
him
,
returned
his
answer
;
tel
your
captaine
Brutus
our
ancestors
haue
left
vs
weapons
to
defend
our selues
and
our
Citty
:
so
when
the
diuell
tempteth
vs
to
yeelde
our selues
to
him
,
let
vs
answere
;
our
God
hath
left
vs
weapons
to
defend
our selues
from
him
.
Therefore
if
we
would
be
able
to
stand
vpright
against
the
temptations
of
the
diuell
,
let
vs
heare
,
reade
,
praye
and
euery
waye
labour
,
to
furnish
our selues
,
with
knowledge
,
faith
,
hope
,
trueth
,
iustice
,
mercye
,
loue
,
humilytie
,
patience
,
meekenesse
,
and
all
the
graces
of
Gods
spirite
.
And
let
vs
knowe
this
is
none
of
the
least
of
Sathans
temptations
,
to
perswade
men
they
may
doe
well
enough
without
them
,
or
with
some
though
they
seeke
not
for
all
of
them
,
and
to
thinke
that
those
that
haue
them
doe
no
great
matters
with
them
.
How
great
a
temptation
of
the
diuell
in
the
person
of
a
woman
did
Ioseph
Put
on
the
whole
armour
of
God
that
yee
may
bee
able
to
resist
.
As
the
graces
of
God
doe
inable
vs
to
withstand
the
diuell
in
his
temptations
:
so
wee
must
put
foorth
our
strength
and
resist
him
.
When
Peter
had
sayde
,
Therefore
let
such
a
man
knowe
it
was
not
so
much
the
strength
of
temptation
,
as
his
owne
weakenesse
and
cowardise
that
ouerthrewe
him
,
hee
wanted
grace
or
did
not
resist
;
if
hee
had
hee
might
haue
ouercome
,
for
there
haue
beene
men
,
yea
women
,
that
haue
ouercome
as
great
temptations
as
those
;
and
let
him
tell
mee
,
did
hee
not
vse
his
owne
handes
,
his
owne
eyes
,
his
owne
feete
,
his
owne
tounge
,
whereof
the
diuell
hath
noe
power
,
except
by
speciall
license
or
authoritye
in
the
case
of
possession
which
is
not
ordinary
,
but
his
power
and
practise
is
to
intice
mens
hartes
,
and
hauing
wonne
their
Iudgement
,
and
wonne
their
affection
,
they
giue
their
toung
to
speak
euil
,
or
their
hands
or
other
members
of
the
body
to
commit
euill
;
why
doe
men
these
things
and
not
resist
,
but
suffer
themselues
to
be
ouercome
of
their
spirituall
enemy
?
By
this
time
we
see
cause
,
seeing
it
stands
vs
vpon
life
and
death
,
to
resist
the
diuell
,
but
some
man
may
aske
how
we
should
doe
it
?
I
answere
;
our
resistance
must
be
spirituall
,
as
our
enemy
is
spirituall
:
it
is
not
enough
to
say
,
I
defie
the
diuell
,
as
some
thinke
,
but
if
we
would
resist
the
diuell
,
we
must
resist
sinne
,
what
sinne
soeuer
it
bee
that
wee
are
tempted
to
,
whether
against
the
first
table
or
the
second
table
of
the
law
,
whether
it
be
against
God
directlye
,
as
idolitry
,
blasphemy
,
periury
:
or
the
worship
of
God
,
as
the
neclect
of
the
worde
,
sacraments
,
or
sabothes
:
or
whether
it
be
against
men
or
women
,
in
the
abridgement
of
their
authority
,
of
their
liues
,
of
their
chastity
,
of
their
goodes
,
of
their
name
▪
for
we
neuer
are
mooued
to
any
sinne
,
but
we
haue
to
doe
with
the
diuell
directly
or
indirectly
.
If
it
be
asked
how
we
should
resist
sinne
,
I
answere
;
I
resist
the
motions
vnto
it
within
,
and
the
perswasions
and
occasions
vnto
it
without
;
resist
it
in
iudgement
,
and
saye
with
our selues
,
the
diuell
stirres
vp
my
corrupt
nature
in
my
hart
,
or
stirres
vp
such
a
man
or
such
a
woman
to
perswade
me
to
such
or
such
an
euill
thing
,
I
may
not
doe
it
:
resist
it
in
affection
,
such
a
thing
that
the
diuell
or
his
instrument
would
drawe
me
vnto
is
euill
,
I
wisl
not
doe
it
:
resist
it
in
conuersation
,
such
a
thing
that
the
diuell
perswades
mee
to
is
euill
,
I
will
haue
no
hand
,
I
will
haue
no
finger
in
it
,
I
will
stop
my
eares
from
hearing
of
it
,
I
will
shut
my
mouth
from
defending
it
,
I
will
turne
away
my
feete
from
following
it
.
Some
may
aske
how
a
man
should
know
the
temptations
of
the
diuell
,
from
the
corrupt
motions
of
our
owne
nature
?
I
answer
;
there
is
such
an
affinity
&
likenes
betweene
them
,
as
it
is
hard
to
distinguish
them
:
therefore
the
safest
way
is
to
thinke
that
we
haue
to
deale
with
both
these
enemies
at
once
,
and
so
to
be
the
more
strengthened
against
them
;
but
for
a
difference
let
vs
know
when
all
euill
motion
to
any
sinne
is
raysed
,
if
spirituall
force
be
added
to
draw
vs
,
or
spiritual
subtilty
to
perswade
vs
,
which
be
two
properties
of
the
diuelles
nature
,
let
vs
thinke
besides
our
owne
corruption
which
is
the
broker
,
the
diuell
himselfe
is
present
&
is
the
prouoker
;
let
vs
resist
the
first
corrupt
motions
of
our
nature
,
which
the
Apostle
seemeth
to
call
the
Yee
haue
neede
of
patience
;
so
wee
haue
neede
of
knowledge
,
of
faith
,
of
hope
,
of
loue
and
other
graces
of
the
spirit
of
God
,
for
Sathan
will
not
onely
assault
vs
,
but
perhaps
continue
his
siege
&
battery
a
day
,
a
weeke
,
a
moneth
,
and
giue
vs
no
respight
and
though
he
will
sound
the
retreate
and
depart
sometime
for
a
season
,
as
Saint
Luke
Timothy
;
I
haue
fought
a
good
fight
,
and
then
he
addeth
,
I
looke
for
the
Crowne
,
the
Saints
in
heauen
that
are
now
crowned
,
haue
come
vnto
it
thorow
many
temptations
and
tribulations
:
therefore
let
vs
harken
to
the
Apostles
exhortation
,
be
strong
in
the
Lorde
,
put
on
the
whole
armour
of
God
,
and
resist
in
the
euil
day
,
and
the
God
of
peace
shall
treade
❧
The
Houre-glasse
of
Mans
life
.
PSALME
.
90.
12.
Teach
vs
so
to
number
our
dayes
,
that
we
may
apply
our
hartes
to
wisedome
.
THIS
whole
booke
is
called
the
booke
of
Psalmes
,
because
it
contayneth
in
it
for
the
most
part
matter
of
praise
and
thankesgiuing
,
though
there
be
many
other
doctrines
mingled
therewithall
.
They
are
called
the
Psalmes
of
Dauid
,
because
he
compiled
most
of
them
,
not
because
he
made
them
all
;
for
this
was
made
by
Moses
,
as
yee
may
see
by
the
title
of
it
.
We
call
this
the
90.
Psalme
,
because
it
is
bound
with
the
Psalmes
,
and
standes
in
the
place
of
that
number
,
but
it
is
intituled
and
that
more
fitly
agreeing
with
the
matter
of
it
▪
A
prayer
of
Moses
.
In
which
Moses
setteth
forth
the
estate
of
mans
life
generally
and
perticulerly
of
the
people
of
Israell
in
the
wildernesse
,
where
he
saw
many
thousands
of
them
that
came
out
of
Egypt
dye
,
some
by
one
meanes
and
some
by
another
;
as
it
is
more
largely
recorded
in
the
booke
of
Numbers
.
Now
Moses
considered
that
many
of
their
forefathers
liued
almost
a
thousand
yeares
,
whereto
hee
hath
respect
in
the
4.
verse
,
where
he
saith
.
One
thousand
ye●res
in
thy
sight
is
but
as
yesterday
,
and
the
life
of
man
was
growne
shorter
and
shorter
,
and
in
his
time
ordinarily
it
was
not
one
hundred
yeares
,
as
appeares
in
the
10.
verse
.
The
dayes
of
a
man
are
threescore
yeares
and
tenne
,
or
perhaps
fourescore
,
which
was
nothing
to
their
fathers
:
how
much
lesse
when
they
were
cut
off
by
strange
punishmentes
in
the
middest
of
their
course
,
and
dyed
thicke
and
three-fould
without
warning
.
Now
after
the
mention
of
those
things
,
he
breakes
out
into
this
speech
;
Teach
vs
to
know
our
dayes
that
we
may
apply
our
harts
to
wisedome
:
In
which
words
are
two
things
to
be
considered
;
first
a
petition
,
secondly
a
reason
of
the
petition
.
The
petition
is
in
these
first
wordes
;
Teach
vs
to
number
our
dayes
:
The
reason
is
in
these
other
wordes
in
the
end
of
the
verse
,
that
we
may
apply
our
hartes
to
wisedome
.
Wherby
we
are
taught
first
of
al
,
that
there
is
a
number
of
euery
mans
dayes
,
for
this
difference
to
be
considered
betweene
this
life
and
the
next
life
;
this
life
hath
an
end
,
therefore
it
is
called
temporall
;
the
next
life
endes
not
,
therefore
it
is
called
eternall
the
certaine
number
of
our
daies
is
knowne
But
he
doth
not
desire
to
know
the
certaine
number
of
his
dayes
,
but
rather
the
vncertaine
number
of
them
,
that
is
,
that
God
would
teach
them
to
know
the
breuity
and
shortnes
of
mans
life
:
Therefore
he
sets
it
downe
by
dayes
&
not
by
yeares
,
and
this
he
desires
not
for
himselfe
only
,
but
for
the
people
;
and
therefore
he
saith
not
,
teach
me
,
but
teach
vs
to
number
our
dayes
.
Now
according
to
Moses
prayer
,
God
hath
taught
vs
this
point
in
the
Scripture
,
that
all
men
are
mortall
and
must
dye
,
as
the
Lord
saide
to
Adam
:
In
the
day
that
thou
eatest
of
the
tree
in
the
middest
of
the
garden
thou
shalt
die
;
although
the
diuell
who
(
for
that
cause
)
our
Sauiour
Christ
saith
Was
a
lyer
from
the
beginning
,
spake
contrary
and
said
to
Eue
;
Thou
shalt
not
die
at
all
:
yet
indeed
Adam
died
;
for
although
he
dyed
not
by
&
by
,
yet
he
was
a
dead
man
because
sentence
was
passed
vpon
him
,
and
all
his
life
afterward
was
but
a
dying
life
:
euerything
then
sauoring
of
death
,
and
euery
day
beeing
a
step
vnto
death
.
If
any
will
inquire
what
death
is
;
to
speake
generally
,
it
is
a
seperation
from
the
condition
of
this
mortall
and
temporall
life
:
but
to
speake
more
properlye
,
it
is
a
seperation
of
the
soule
and
body
;
as
the
ioyning
togeather
of
the
soule
and
body
;
at
the
first
was
the
cause
of
life
,
as
it
is
said
,
God
breathed
into
Adam
the
breath
of
life
:
and
This
night
they
shall
fetch
away
thy
soule
thou
shalt
dye
;
This
Adam
by
his
sinne
brought
not
onelye
vpon
himselfe
,
but
vpon
all
his
posteritye
,
as
Paul
saieth
:
By
man
sinne
entred
into
the
worlde
,
and
death
by
sinne
,
and
death
went
ouer
all
men
,
forasmuch
as
all
men
haue
sinned
:
therefore
it
is
saide
not
onely
of
Adam
himselfe
;
but
of
dyuers
of
the
fathers
that
were
his
posterity
,
to
shew
the
trueth
of
Gods
threatning
to
Adam
:
In
the
daye
thou
doest
eate
of
such
a
tree
thou
shalt
dye
;
And
to
shewe
the
falcehoode
of
the
diuelles
promise
to
Eue
,
that
though
s●e
did
eate
it
,
she
should
not
dye
at
all
:
such
and
such
a
one
liued
thus
many
hundred
yeares
but
he
dyed
,
for
though
the
day
be
neuer
so
long
,
at
length
comes
euensong
;
I
goe
the
waye
of
all
the
worlde
,
for
death
is
as
an
vnpartiall
iudge
,
that
is
indifferent
to
all
poore
and
rich
.
Iob
speakes
of
some
men
that
would
seeke
death
,
either
for
the
auoyding
of
present
sorrow
,
or
procuring
of
future
ioy
:
but
whether
a
man
seekes
it
or
no
,
he
shall
be
sure
it
will
seeke
him
.
We
read
of
a
Heathen
woman
who
when
newes
was
brought
her
that
her
sonne
was
slaine
in
the
warres
,
answered
:
I
know
saith
she
that
I
conceiued
a
mortall
man
.
I
once
saw
this
posie
written
on
the
Tombe
of
a
dead
man
to
be
read
of
them
that
liue
:
as
I
was
so
be
yee
,
and
as
I
am
yee
shal
be
.
But
though
reason
and
experience
doth
teach
vs
that
all
must
dye
,
&
euery
one
can
say
when
he
heares
a
knel
there
is
one
dead
;
&
when
he
sees
a
graue
,
here
lyes
such
a
one
:
wee
see
what
we
are
,
we
haue
but
a
time
here
,
yet
some
do
make
no
good
vse
of
it
.
When
Alexander
bad
a
Philosopher
aske
a
reward
of
him
for
some
seruice
or
pleasure
he
had
done
for
him
,
the
Philosopher
said
;
giue
me
immortality
?
Immortality
said
Alexander
,
how
should
a
man
that
is
mortall
giue
immortality
?
Mortall
said
the
Philosopher
,
why
then
art
thou
so
greedy
of
kingdomes
,
and
liuest
as
if
thou
shouldest
neuer
dye
?
therefore
God
would
haue
it
set
downe
in
the
Scripture
,
that
it
might
be
a
matter
of
faith
,
aswell
as
of
reason
that
all
must
dye
;
both
wise
men
as
Salomon
,
and
foolish
men
as
Nabal
:
both
●tch
men
as
Iob
,
&
poore
men
as
Lazarus
:
Marshall
men
as
Joab
,
and
peaceable
men
as
the
inhabitantes
of
Laish
:
both
ould
men
as
Methuselah
,
and
young
men
as
Iosias
:
both
tall
men
as
Saul
,
and
little
men
as
Zacheus
:
both
strong
men
as
Sampson
,
and
beaufull
men
as
Absalon
,
and
not
men
onelye
but
women
also
,
as
Dorcas
:
and
not
men
and
women
onely
,
but
children
also
as
the
Shunamites
sonne
,
&c.
It
is
not
wit
,
wealth
,
strength
,
friendes
,
authority
,
nor
any
thing
that
can
alwayes
preserue
a
man
from
death
,
who
knockes
as
indifferently
at
one
mans
gate
as
another
.
He
that
had
come
to
the
tombe
of
Alexander
,
might
haue
said
;
this
great
Monarch
of
the
worlde
,
hath
mette
with
his
ouer-match
.
Nowe
as
both
reason
and
religion
teacheth
that
death
is
certaine
,
so
that
the
time
,
place
and
manner
of
dying
is
vncertaine
:
there
is
no
man
knowes
the
time
of
his
death
;
for
although
for
speciall
purpose
God
dooth
reueale
it
to
some
,
as
the
deuill
beeing
the
executioner
of
some
of
Gods
iudgements
,
who
the
Witch
raysed
vp
in
the
likenesse
of
Samuel
,
toulde
Saul
that
to
morrowe
hee
should
be
with
him
.
And
it
is
sayde
Julius
Caesar
was
warned
of
the
first
daye
of
Marche
,
yet
these
were
extraordinarie
and
diabolicall
things
:
notwithstanding
this
is
ordinarily
true
in
all
men
,
that
Iacob
I
am
olde
and
knowe
not
the
day
of
my
death
.
Phisitions
in
the
extremitie
of
some
disease
,
can
giue
a
great
gesse
of
others
:
and
some
that
haue
beene
at
the
departure
of
many
,
when
they
see
the
countenance
waxe
pale
,
the
lippes
waxe
blacke
,
the
pulse
waxe
weake
or
gone
,
the
handes
and
feete
waxe
colde
,
can
giue
a
neere
coniecture
that
death
is
not
farre
of
.
Yet
sometimes
these
gesses
doe
deceiue
them
,
for
God
brings
downe
to
the
graue
,
and
raises
vp
againe
;
Therefore
no
man
knowes
the
daye
of
his
death
till
the
day
come
,
nor
the
houre
of
his
death
till
the
houre
come
,
but
when
it
doth
come
,
then
it
dooth
as
an
enemie
indeede
assaile
the
castle
of
the
body
,
and
ransack
euery
corner
with
terror
,
and
driue
the
vitall
partes
from
one
place
to
another
,
til
at
the
length
it
doth
chase
away
the
soule
.
As
the
time
of
death
is
vncertaine
,
so
is
the
place
:
some
dye
by
sea
,
and
some
by
land
,
Saul
dyed
in
the
field
,
Eglon
dyed
in
his
Parlour
,
Ishbosheth
dyed
on
his
bed
,
Senacherib
dyed
in
the
Temple
of
his
God
,
Ioab
at
the
very
Aulter
,
the
Infants
of
Bethelem
dyed
in
the
cradle
.
And
as
the
time
and
place
is
vncertaine
,
so
is
the
manner
:
some
dye
in
peace
,
and
some
dye
in
warre
,
as
Ionathan
:
some
dye
by
Beares
,
as
the
children
that
mocked
the
Prophet
Elisha
:
some
dye
by
Lyons
,
as
the
young
Prophet
that
disobeyed
the
worde
of
the
Lorde
:
some
dye
by
the
stinging
of
Serpentes
,
as
many
of
the
Isralites
:
some
by
Dogges
,
as
Iesabell
:
some
dye
by
Wormes
,
as
Herod
:
some
dye
by
surfetting
,
as
those
that
dyed
with
the
Quailes
betweene
their
teeth
:
some
die
by
famine
,
as
at
the
siege
of
Ierusalem
:
some
dye
by
violent
winds
,
as
the
children
of
Iob
:
some
by
fire
as
,
the
captaines
&
their
fifties
:
some
by
the
water
as
Pharaoh
and
his
hoast
:
some
by
swallowing
of
the
earth
,
as
Corah
Dathan
and
Abyram
:
some
dye
by
the
Angel
of
God
,
as
the
first
borne
in
Egipt
:
some
die
by
the
handes
of
euill
men
,
as
Stephen
who
was
persecuted
for
righteousnesse
:
and
some
by
the
hands
of
good
men
,
as
Shemai
who
hauing
rayled
vpon
Dauid
was
executed
by
Salomon
:
some
dye
by
their
owne
handes
as
Ahitophel
:
some
die
by
the
hand
of
God
immediately
and
extraordinarily
,
as
Ananias
and
Saphira
:
some
dye
by
the
hand
of
God
mediately
and
by
ordinary
diseases
:
some
dye
suddenly
,
as
Ezechiel
saith
:
When
the
people
were
gathered
in
a
great
assembly
,
Pelatia
the
sonne
of
Benaza
dyed
:
and
as
those
that
dye
of
pestilent
Feauours
,
Quinsies
,
Plurisies
,
&c.
some
dye
of
lingring
sickenesses
,
as
Paulsies
,
Dropsies
,
Consumptions
:
some
dye
of
excessiue
affections
&
passions
of
the
minde
:
some
of
sorrow
,
as
the
Apostle
saith
;
Worldly
sorrow
causeth
death
:
some
dye
of
feare
,
as
Eli
,
when
tydings
came
that
the
Arke
was
taken
hee
fell
downe
and
brake
his
necke
:
some
dye
of
greife
,
as
it
is
saide
H●me●
did
because
hee
could
not
answere
a
riddle
that
certaine
fisher
men
propounded
vnto
him
:
some
dye
with
ioy
,
as
it
is
reported
of
Sophacles
,
because
in
a
prize
of
learning
he
got
the
victory
of
his
enemies
:
some
dye
by
little
things
as
it
is
saide
,
that
a
little
gnat
choked
a
Pope
of
Roome
.
Auacreon
had
his
breath
stopt
with
a
Raysenstone
,
Lucia
dyed
with
a
Needle
which
her
sucking
childe
smote
into
her
brest
.
Although
there
bee
but
one
way
to
bee
borne
,
yet
there
bee
moe
wayes
to
dye
.
Now
as
God
hath
taught
vs
that
mans
dayes
are
numbred
,
he
must
dye
,
so
he
hath
taught
vs
mans
dayes
are
but
a
small
number
he
must
dye
shortely
:
Iob
saith
;
Man
that
is
borne
of
a
woman
hath
but
a
short
time
to
liue
;
Paul
compares
mans
life
to
a
tabernade
Wee
haue
heere
no
abiding
Cittie
,
saith
the
Apostle
,
wee
seeke
one
to
come
:
in
which
respect
wee
are
called
strangers
and
Pilgrams
It
is
reported
of
one
Artabanus
,
who
seeing
the
huge
armie
of
Zearxes
containing
a
hundred
thousand
men
,
wept
;
and
being
asked
why
he
did
so
?
because
sayde
he
within
a
hundred
yeares
there
shall
not
bee
a
man
left
aliue
of
this
great
companie
:
as
I
suppose
this
small
companie
of
lesse
then
a
thousand
men
,
shall
meete
no
more
vntill
we
meete
vnto
iudgement
,
as
wee
see
many
men
shake
hands
,
purposing
but
a
shorte
absence
,
but
it
prooues
their
last
farewell
.
And
as
the
Scripture
teaches
Mans
life
is
shorte
,
so
that
it
passes
swiftly
away
,
if
the
waye
bee
shorte
,
and
the
motion
swift
,
there
can
bee
no
hope
of
any
long
continuance
,
where
the
waye
is
shorte
,
and
the
motion
slowe
,
it
may
stay
the
longer
:
as
the
children
of
Israell
were
fortye
yeares
passing
thorowe
the
wildernesse
,
because
they
went
softely
,
which
a
swifte
moouer
might
haue
done
in
fortie
dayes
:
but
where
the
way
is
shorte
,
and
the
motion
swift
,
it
must
needes
come
soone
to
an
end
,
such
is
mans
life
:
it
is
in
the
Scripture
compared
to
a
Poast
that
hasteth
on
the
Kings
businesse
;
it
is
compared
to
a
Weauers
shuttle
,
that
soone
passes
from
one
end
of
the
Loome
to
the
other
:
It
is
compared
to
a
thought
that
runneth
ouer
the
world
in
a
moment
:
how
shorte
doe
wee
thinke
the
time
that
is
past
?
how
soone
doe
we
thinke
a
weeke
,
a
month
,
a
yeare
to
bee
gone
?
Therefore
this
is
a
necessarie
peticion
of
Moses
;
Teach
vs
so
to
number
our
dayes
that
wee
may
applye
our
heartes
to
wisedome
.
For
what
is
it
by
Geometrie
to
take
the
bredth
and
length
of
the
most
huge
things
and
spacious
prospects
,
and
not
to
measure
our
life
,
which
Dauid
sayth
is
but
a
Spanne
long
.
What
is
it
with
the
cunning
Philosopher
to
knowe
the
causes
and
effectes
of
many
things
,
and
neglect
to
consider
our
owne
frailety
:
with
the
Historiographer
to
know
and
report
what
other
haue
done
,
and
to
neclect
the
knowledge
of
himselfe
;
with
the
lawyer
to
prescribe
many
preceptes
,
and
to
forget
the
common
law
of
nature
:
with
the
Arithmetitian
to
be
exact
in
numbring
and
deuiding
the
least
fractions
,
and
not
to
bee
able
to
number
our
dayes
:
What
is
it
to
liue
like
doctors
in
diuers
faculties
,
and
to
dye
God
knowes
like
simple
men
:
therefore
saith
Moses
:
Teach
vs
so
to
number
our
daies
that
we
may
apply
our
hartes
to
wisedome
.
For
numbring
of
men
,
we
haue
an
example
in
Dauid
:
for
numbring
of
mony
we
haue
examples
But
some
may
say
,
what
neede
we
seeke
any
further
?
Moses
himselfe
in
the
10.
verse
hath
set
downe
the
number
of
our
dayes
,
where
he
saith
;
The
dayes
of
a
man
are
threescore
yeares
and
ten
:
but
wee
must
marke
,
there
he
compares
the
shortnesse
of
mans
life
in
his
time
,
with
the
length
of
mans
life
in
the
dayes
of
his
fathers
,
who
liued
seauen
hundred
,
eight
hundred
and
nine
hundred
yeares
,
and
now
the
age
or
life
of
man
was
but
threescore
yeares
and
ten
,
or
foure
score
;
as
Ieremie
prophesied
,
that
the
Isralites
should
be
in
captiuitie
in
Babell
seuentie
yeares
,
that
is
a
whole
generation
:
and
yet
in
the
tenth
verse
,
in
those
wordes
Moses
meant
not
to
set
downe
the
certaine
terme
of
euery
mans
life
,
for
then
hee
needed
not
to
haue
made
this
petition
;
Teach
vs
to
number
our
dayes
:
but
hee
had
experience
as
wee
haue
,
that
some
dyed
in
their
infancie
,
some
in
their
childhood
,
some
in
their
middle
age
,
and
some
liue
till
that
full
terme
,
then
they
dye
:
yet
whereas
one
Apple
hangs
on
the
Tree
tell
it
be
mellow
and
falles
of
it selfe
,
there
be
a
hundred
that
are
broken
off
with
violent
hands
and
violent
windes
.
But
suppose
a
man
should
liue
till
hee
bee
threescore
yeares
and
tenne
,
halfe
that
time
is
spent
in
sleeping
,
which
may
be
subtracted
from
the
grose
summe
,
and
then
there
remaines
but
thirtie
and
fiue
yeares
,
whereof
wee
may
deduct
fifteene
yeeres
of
our
childhood
,
wherein
we
are
rather
troublesome
then
profitable
,
and
not
fitte
to
doe
any
great
seruice
,
eyther
to
God
or
men
,
and
so
there
remaines
but
twentie
yeares
:
now
take
from
that
the
time
that
is
spent
in
wickednesse
,
the
time
that
is
spent
in
idlenesse
,
the
time
that
is
spent
in
superfluous
eating
,
drinking
and
other
necessary
things
,
and
then
consider
how
little
time
remaines
wherein
wee
applye
our
heartes
to
wisedome
,
euen
of
those
who
liue
threescore
yeares
and
tenne
,
how
much
lesse
of
those
who
dye
sooner
?
But
this
was
but
a
supposition
that
a
man
may
liue
so
long
,
for
Saint
Iames
saythe
;
A
man
cannot
tell
whether
hee
shall
liue
tell
to
morrowe
.
Now
the
time
that
is
past
is
gone
,
and
cannot
bee
called
againe
,
(
therefore
Time
was
wonte
to
bee
painted
with
hayre
before
and
balde
behinde
:
)
the
time
that
is
to
come
,
is
none
,
and
cannot
bee
presumed
vppon
;
(
Therefore
it
is
sayde
of
a
wise
man
,
hee
woulde
make
no
promise
for
to
morrowe
:
)
so
that
wee
haue
none
but
the
present
time
to
applye
our
hearts
to
wisedome
.
Moses
hath
doone
what
hee
can
in
this
Psalme
,
to
instructe
all
men
in
the
knowledge
of
the
breuitie
of
their
life
,
and
vncertaine
certaintye
of
their
death
,
and
prayes
to
God
in
these
wordes
to
teach
them
further
and
better
:
for
all
that
is
sayde
in
the
Scripture
,
aswell
in
this
,
as
anye
other
matter
,
shall
bee
vnfruitfull
,
except
God
doth
teache
the
hart
aswell
as
the
eare
;
for
it
is
not
the
planting
of
Paul
,
nor
the
watring
of
Apollo
,
He
desires
God
not
onely
to
teach
vs
to
number
our
dayes
,
but
so
to
teache
it
vs
,
that
we
may
apply
our
harts
to
wisedome
,
and
not
to
folly
:
Men
are
in
extremities
of
euery
side
;
some
all
their
desire
is
to
dye
and
to
be
gone
:
some
all
their
desire
is
to
liue
and
neuer
to
dye
:
some
againe
know
they
must
away
,
and
are
content
to
tarrie
their
time
,
but
doe
not
seeke
for
wisdome
,
and
study
to
liue
well
while
they
bee
heere
.
There
be
some
,
who
although
their
liues
be
shorte
and
too
shorte
if
they
were
best
imployed
,
to
become
so
wise
as
they
should
,
yet
by
laying
violent
hands
of
themselues
doe
make
them
shorter
,
but
this
is
not
wisedome
but
foolishnesse
.
In
the
sixt
commaundement
it
is
said
;
Thou
shalt
not
kill
,
one
obserues
vpon
that
,
because
it
is
not
added
,
thy
neighbour
,
hee
meanes
also
thy selfe
.
If
it
be
a
great
sinne
for
a
man
to
kill
another
,
it
is
a
greater
sinne
to
kill
himselfe
:
againe
,
life
is
a
blessing
of
God
,
and
death
is
a
part
of
the
cursse
.
Now
a
man
may
not
thrust
from
him
the
blessing
of
God
,
and
pull
vpon
himselfe
the
cursse
:
God
and
not
we
doth
appoint
the
time
of
our
birth
,
so
God
and
not
wee
must
appoint
the
time
of
our
death
.
No
good
man
that
wee
read
of
in
the
Scripture
,
neither
Iob
,
Dauid
,
Lazarus
,
nor
any
other
,
though
they
were
in
great
extremitie
did
kill
themselues
,
but
onely
wicked
men
and
reprobates
,
as
Saul
,
Ahitophell
and
Iudas
.
Cleombrotus
a
Heathen
man
,
hearing
of
the
immortallity
of
the
soule
,
killed
himselfe
,
that
hee
might
obtaine
immortality
,
beeing
ignorant
that
there
is
immortalitie
in
hell
aswell
as
in
heauen
:
and
Lucretia
and
certaine
Heathen
women
killed
themselues
that
they
might
not
be
defiled
with
Souldiers
,
not
knowing
that
the
bodye
is
not
defiled
,
if
the
minde
bee
chaste
,
and
yet
if
it
were
vncertaine
,
adulterie
should
not
haue
been
so
much
feared
as
certaine
murder
,
they
should
not
so
much
haue
feared
a
sinne
that
might
bee
repented
,
as
a
sinne
that
could
not
bee
repented
,
because
time
was
cut
off
,
homiside
hath
alwayes
beene
so
detestable
a
thing
in
the
Church
,
that
such
haue
beene
denyed
Christian
buriall
,
that
where
most
men
are
with-houlden
from
sinne
by
the
feare
of
death
,
seeing
they
doe
not
feare
death
,
they
might
feare
something
after
death
,
that
is
,
the
reproche
of
those
that
liue
.
There
was
one
sayde
to
his
sonne
who
had
often
these
wordes
in
his
mouth
;
I
would
I
were
dead
:
I
prethe
(
saith
hee
)
learne
first
to
knowe
what
it
is
to
liue
.
Some
in
crosses
will
say
,
I
would
I
were
as
deepe
vnder
the
earth
as
I
am
high
,
but
waye
first
wherefore
God
hath
placed
you
vppon
the
earth
,
and
caused
you
to
growe
so
high
as
yee
be
,
and
what
hee
dooth
require
of
you
:
and
waye
whether
yee
haue
done
it
or
no
,
and
what
rewarde
abideth
for
you
,
if
you
haue
not
;
and
then
consider
whether
it
be
not
fitter
to
learne
to
be
wise
and
to
liue
better
first
.
Some
againe
,
as
I
sayde
,
are
in
the
other
extremitie
,
and
would
liue
still
and
neuer
dye
;
many
olde
men
that
haue
lyued
long
already
would
not
dye
,
as
appeares
by
marrying
young
women
,
and
building
new
houses
;
but
such
men
haue
neyther
right
reason
to
consider
of
the
estate
of
this
life
,
nor
true
faith
to
consider
of
the
estate
of
the
life
to
come
,
this
is
a
life
full
of
miserie
,
&
the
next
to
the
children
of
God
,
is
a
life
full
of
felicitie
.
It
is
said
of
Hereclitus
,
that
euery
day
hee
wept
,
and
beeing
asked
the
reason
,
he
answered
;
Because
the
world
was
full
of
miserie
.
The
Thratians
at
the
birthe
of
their
children
euer
wepte
,
their
reason
was
,
because
they
were
borne
to
miserie
;
and
at
the
death
of
their
children
euer
reioysed
,
because
they
were
freed
from
misery
,
as
they
thought
:
Paul
sayth
of
himselfe
and
the
Church
;
If
our
hope
were
onely
in
this
life
,
wee
were
of
all
other
the
most
miserable
:
All
men
are
miserable
in
this
life
,
but
those
most
miserable
that
haue
most
afflictions
,
if
there
be
not
hope
to
sweeten
them
:
indeede
no
man
liues
one
day
,
wherein
one
griefe
or
danger
or
other
dooth
not
waight
vpon
him
in
regarde
of
his
soule
or
his
bodye
,
his
goods
or
his
name
,
his
wife
,
his
children
,
his
friends
,
his
Prince
or
countrie
,
in
regarde
of
the
temptations
of
the
deuill
,
the
worlde
and
the
flesh
;
wee
see
many
dangers
,
but
wisemen
doe
foresee
more
.
From
the
Cradle
to
the
graue
wee
are
toste
with
troublesome
things
;
and
if
in
our
lyfe
we
meete
with
anye
profitable
or
pleasante
thinges
,
they
soone
vanishe
awaye
,
at
the
least
the
pleasure
of
them
.
As
one
saith
;
When
a
Spider
hath
emptied
euen
her
verie
bowels
to
make
one
slender
Webbe
,
one
puffe
of
winde
blowes
all
awaye
:
so
when
men
with
labour
and
trauell
haue
procured
anye
thing
that
they
desire
in
the
world
,
they
are
soone
blowne
away
.
But
a
good
man
,
that
doth
not
only
consider
the
misery
of
this
life
,
but
the
felicitie
of
the
life
to
come
,
dooth
finde
no
such
contentment
in
the
best
estate
of
his
life
that
hee
would
desire
alwayes
to
dwell
in
it
,
and
why
should
any
man
desire
to
continue
in
the
world
?
faithfulnes
in
the
most
is
gone
,
loue
is
gone
,
&
so
comfort
in
respect
of
men
is
gone
,
&
seeing
we
must
needs
away
why
not
now
,
&
if
we
would
not
now
when
then
,
will
not
the
worlde
bee
vnto
vs
twenty
yeares
hence
as
it
is
now
:
where
is
the
longing
of
Paul
to
bee
dissolued
and
to
be
with
Christ
?
where
is
the
longing
of
Saint
Augustine
to
see
that
head
that
was
crowned
with
thornes
?
and
to
see
those
handes
that
were
pearsed
with
nailes
?
As
death
takes
vs
from
our
friendes
,
so
it
takes
vs
from
our
enemies
,
as
it
takes
vs
from
the
delightes
of
the
world
;
so
from
the
griefes
and
sorrowes
of
the
world
:
therefore
why
should
men
be
vnwilling
to
die
,
seeing
Salomon
The
day
of
death
is
better
then
the
day
that
a
man
is
borne
;
death
indeed
considered
in
it selfe
,
is
to
be
abhorted
:
but
considered
as
Christes
death
hath
made
it
to
vs
hauing
taken
away
the
sting
of
it
;
it
is
to
be
imbraced
,
as
the
end
of
a
miserable
life
,
and
the
beginning
of
a
happy
life
.
As
the
Apostle
saith
of
the
seede
:
It
is
not
quickned
except
it
I
haue
waighted
for
thy
saluation
:
therefore
let
no
man
so
desire
this
life
,
but
let
him
be
content
to
change
it
for
a
better
;
for
it
is
an
absurd
thing
,
that
naturall
inclination
should
ouerrule
the
force
of
Christian
hope
.
There
is
a
third
sort
of
men
,
as
I
said
before
,
who
know
they
must
dye
,
&
will
peraduenture
bee
content
to
yeelde
to
death
when
it
comes
,
but
they
will
not
labor
for
wisedome
while
they
liue
,
therefore
it
were
well
they
would
often
take
vp
this
petition
of
Moses
.
Teach
vs
to
number
our
daies
that
we
may
apply
our
harts
to
wisedome
:
But
what
wisedome
doth
Moses
meane
?
If
he
had
bin
a
Phisition
,
we
might
haue
thought
he
had
ment
naturall
wisedome
,
to
prouide
Methredates
and
preseruations
for
this
life
:
if
hee
had
beene
a
Philosopher
,
we
might
haue
thought
by
wisedome
,
he
had
ment
humane
wisedome
,
to
know
the
nature
of
things
in
the
firmament
,
in
the
earth
,
and
in
the
sea
,
to
obserue
things
past
,
and
to
gesse
at
all
things
to
come
:
but
Moses
was
learned
in
all
the
wisedome
of
the
Egiptians
;
therefore
he
prayes
not
for
that
wiseodme
which
he
had
,
but
for
that
which
he
and
the
people
wanted
:
if
he
had
beene
a
Politision
as
Matcheuill
calles
him
,
wee
might
haue
thought
hee
ment
here
worldely
wisedome
,
to
heape
vp
honours
,
ritches
,
and
prefermentes
for
himselfe
and
his
posterity
:
but
his
practise
was
against
this
wisedome
,
for
he
refused
to
be
called
the
sonne
of
Pharaoes
daughter
,
and
the
pleasures
and
treasures
of
Egipt
,
and
This
is
the
wisedome
that
the
Queene
of
Sheba
tooke
such
a
long
iourney
for
,
to
shewe
that
it
will
recompence
all
the
Wherefore
Moses
saith
:
Teach
vs
so
to
number
our
dayes
that
we
may
apply
our
harts
to
wisedome
;
For
that
which
is
rotten
and
tottering
,
had
neede
leane
to
a
stable
thing
;
we
haue
seene
how
fraile
the
body
is
,
therfore
we
had
neede
of
wisedome
,
whereby
we
may
repaire
the
soule
:
wee
haue
seene
this
life
is
short
and
vncertaine
,
therefore
we
had
neede
of
wisedome
,
that
we
may
seeke
for
a
better
life
that
is
euerlasting
:
seeing
wee
shall
leaue
all
outward
things
behinde
vs
,
we
haue
neede
of
wisedome
that
wee
may
haue
some
thing
to
carrye
with
vs
.
Wisedome
is
a
generall
word
,
and
comprehendes
all
that
a
man
is
to
beleeue
,
to
doe
,
to
suffer
before
death
that
may
make
him
happy
in
the
next
life
,
Paul
that
speaks
of
the
shortnesse
of
mans
life
,
and
compares
it
to
a
tabernacle
,
or
a
shed
of
bowes
:
He
Teach
vs
so
to
number
our
dayes
that
we
may
apply
our
harts
to
wisedome
:
he
meanes
that
we
may
walke
not
as
fooles
but
as
wise
,
redeeming
the
time
as
Paul
saith
:
that
we
may
get
knowledge
,
Salomon
:
Remember
thy
maker
in
the
dayes
of
thy
youth
;
before
the
keepers
of
the
house
tremble
,
that
is
the
hands
;
before
the
strong
men
shall
bow
,
that
is
the
legges
;
before
they
waxe
darke
that
looke
out
at
the
windowes
,
that
is
the
eyes
:
before
the
daughters
of
musicke
shall
be
abased
,
that
is
the
eares
:
before
the
Grashoppers
or
crooked
shoulders
shall
bee
a
burden
;
and
before
the
wheele
shall
be
broken
at
the
cesterne
,
that
is
the
heart
:
and
before
dust
returne
to
the
earth
whence
it
came
,
for
that
which
foolish
men
desire
to
doe
in
the
end
,
wisemen
labour
to
doe
in
the
beginning
:
as
one
saith
wisely
;
When
I
was
young
I
studied
how
to
liue
,
and
now
I
am
old
I
study
how
to
dye
.
The
Apostle
saith
:
It
is
appointed
to
all
men
once
to
dye
;
now
that
which
is
once
,
and
but
once
to
be
done
,
is
to
be
carefully
done
,
for
to
dye
well
,
saieth
maister
Perkins
is
an
arte
that
must
be
learned
as
long
as
wee
liue
:
therefore
he
that
would
dye
well
,
must
be
carefull
to
liue
well
,
he
that
must
be
at
an
houres
warning
will
haue
all
things
ready
,
his
cloake
,
his
bootes
,
his
spurs
and
all
,
wee
may
be
called
for
within
this
houre
where
is
our
cloake
,
our
bootes
,
that
is
our
vertues
,
and
readines
for
our
iourney
to
be
gone
,
he
that
would
be
perfectly
wise
in
the
life
to
come
,
must
labour
to
be
partly
and
truely
wise
in
this
worlde
,
therefore
Moses
saith
heare
:
Teach
vs
so
to
number
our
dayes
that
wee
may
a●ply
our
heartes
to
wisedome
.
And
marke
that
hee
saith
;
Apply
our
harts
to
wisedome
:
Not
our
eares
to
heare
of
it
onely
,
nor
our
tongues
to
speake
of
it
onelye
:
but
our
heartes
to
thinke
of
it
,
and
he
meanes
not
a
few
wandering
thoughtes
of
wisedome
;
but
a
serious
and
conscionable
bending
of
our
iudgement
and
affection
to
those
things
that
wisedome
requires
,
that
we
may
looke
both
neere
enough
what
we
are
now
,
and
farre
enough
,
what
we
shall
bee
afterwarde
,
and
thinke
of
it
soone
enough
,
and
thinke
of
it
long
enough
.
It
is
not
enough
to
heare
a
funerall
sermon
&
to
speake
of
death
,
but
to
thinke
of
it
;
nor
to
heare
of
heauen
&
speake
of
better
life
,
but
thinke
of
it
,
what
it
is
to
haue
it
,
and
what
it
is
to
want
it
.
Marke
,
he
makes
to
consideration
of
death
a
reason
to
apply
our
heartes
to
wisedome
,
we
are
so
vnapt
to
goodnesse
that
wee
had
neede
of
reasons
to
perswade
vs
to
euery
good
thing
,
and
wee
are
so
apt
to
foolish
things
,
that
we
had
neede
haue
some
reasons
to
perswade
vs
to
wisedome
:
now
there
is
no
reason
of
more
force
then
this
;
that
our
life
is
shorte
and
vncertaine
,
and
wee
cannot
tell
whether
wee
haue
a
weeke
,
a
daye
,
or
an
houre
,
to
learne
this
long
lesson
.
There
is
nothing
can
teach
a
man
better
how
to
liue
then
to
thinke
euery
daye
to
dye
,
the
wise
man
saith
;
If
thou
wouldest
remembe●
thy
end
thou
shouldest
not
sin
;
Ezechias
when
the
message
of
death
came
to
him
,
how
profitable
were
his
meditations
,
Iacob
,
Iosua
,
and
Dauid
,
how
carefull
Salomon
,
It
is
better
to
go
into
the
house
of
mourning
,
then
into
the
house
of
banqueting
:
For
he
that
is
wise
will
lay
it
to
his
hart
.
Philip
king
of
Macedon
appointed
his
chamberlaine
euerye
morning
to
cry
vnto
him
,
Phillip
remember
thou
art
mortall
and
must
dye
:
and
it
is
saide
to
this
day
Presbiter
Iohn
hath
serued
to
his
table
a
deathes
head
in
a
platter
,
to
put
him
in
minde
of
his
mortallity
,
and
many
men
it
seemes
to
the
same
end
doth
weare
a
deathes
head
in
a
ring
on
their
finger
:
nay
euery
one
dooth
weare
death
it selfe
in
his
finger
,
for
euery
ache
and
euery
paine
doth
put
a
man
in
minde
,
though
he
be
now
well
he
shall
be
sick
,
&
though
he
now
walke
strongly
he
shall
lye
weake
though
he
now
liue
,
he
shall
die
.
Therefore
saith
Moses
;
Teach
vs
so
to
number
our
dayes
,
that
we
may
apply
our
harts
to
wisedome
,
for
forgetfulnesse
of
death
,
is
the
cause
that
we
apply
our
hearts
to
follye
,
as
the
fiue
foolish
Virgins
,
who
thought
not
of
preparing
themselues
till
the
Bridegrome
The
reward
of
Religion
and
Godlinesse
,
and
punishment
of
irreligious
wickednesse
.
LVKE
.
16.
19.
There
was
a
certaine
ritche
man
which
was
clothed
in
Purple
and
sine
linnen
,
and
fared
well
and
delicately
euery
day
.
20.
Also
there
was
a
certaine
begger
named
Lazarus
,
which
was
laide
at
his
gate
full
of
sores
.
21.
And
desired
to
be
refreshed
with
the
crummes
that
sell
from
the
ritche
mans
table
,
and
the
dogges
came
and
licked
his
sores
.
22.
And
it
was
so
that
the
begger
dyed
,
and
was
carryed
by
the
Angels
into
Abrahams
bosome
:
the
ritch
man
also
dyed
and
was
buried
.
23.
And
being
in
hell
in
torments
,
&c.
24.
25.
26.
27.
28.
29.
30
▪
THis
text
stands
of
two
parts
;
the
first
is
a
Historie
,
the
second
is
a
Parable
:
the
Historie
continues
vnto
the
23
verse
,
Wherein
our
Sauiour
Christ
setteth
forth
an
example
of
a
ritch
man
,
whom
he
describes
by
his
apparell
,
by
his
diet
,
by
his
death
&
buriall
:
&
of
a
poore
man
,
whom
he
describes
by
his
name
,
by
his
infirmities
,
&
other
circumstances
.
The
Parable
continues
from
the
23.
verse
,
to
the
end
of
the
Chapter
:
wherein
our
Sauiour
Christ
by
parabolicall
speeches
,
for
our
capacitie
,
sets
forth
such
things
as
else
we
could
not
conceiue
.
For
where
it
is
said
,
the
ritch
man
being
in
hell
should
lift
vp
his
eyes
and
see
Abraham
and
Lazarus
,
and
should
speake
to
him
with
his
tongue
,
and
Abraham
should
heare
him
and
answere
him
againe
;
These
things
must
be
vnderstood
after
the
maner
of
Parables
,
for
the
ritch
mans
body
was
not
in
hell
,
but
in
the
graue
:
it
is
said
hee
was
buryed
,
onely
his
soule
was
in
hell
:
therefore
hee
had
not
the
vse
or
gouernement
of
his
eyes
to
see
,
of
his
eares
to
heare
,
nor
of
his
tongue
to
speake
,
neither
were
the
bodyes
of
Abraham
and
Lazarus
in
heauen
,
that
they
should
heare
the
ritch
man
,
or
speake
vnto
him
;
therefore
the
rehearsall
of
corporall
sight
,
hearing
and
saying
,
is
after
the
manner
of
Parables
,
for
our
capacitie
and
instruction
,
that
we
might
know
how
the
estate
of
the
good
and
bad
shall
differ
in
the
next
life
,
from
that
it
is
in
this
life
:
how
they
that
haue
heere
serued
God
,
reuerenced
his
worde
,
loued
their
brethren
,
fathfully
done
their
duties
,
and
paciently
borne
their
crosses
,
shall
in
the
next
life
be
comforted
and
rewarded
,
and
those
that
haue
here
dishonoured
God
,
contemned
his
word
,
neglected
their
brethren
,
and
not
done
nor
suffred
such
things
as
God
would
haue
them
,
shall
in
the
next
life
bee
perpetually
punished
,
and
in
vaine
shall
desire
the
least
mitigation
of
their
miserie
.
The
drift
of
our
Sauiour
Christ
in
this
example
,
is
to
discourage
the
Pharises
from
their
wickednesse
,
or
else
in
this
ritch
man
to
behold
their
doome
,
&
to
incourage
his
disciples
in
vertue
and
goodnesse
,
and
so
in
this
poore
man
to
beholde
their
reward
.
The
ritch
man
is
set
in
the
first
place
,
because
in
this
life
he
had
the
preferment
;
and
he
is
purposely
described
to
haue
the
world
at
will
for
the
backe
and
the
belly
,
he
had
asmuch
as
hart
could
wish
;
for
the
backe
,
hee
was
cloathed
with
Purple
▪
a
colour
both
costly
and
goodly
for
the
sight
,
and
fine
linnen
softe
and
easie
next
the
skinne
,
for
feeling
for
the
belly
hee
fared
deliciouslie
,
that
is
,
hee
had
many
pleasant
and
daintie
dishes
of
meate
,
and
that
not
once
or
twice
a
weeke
,
but
euery
day
:
hee
had
also
diuers
other
things
answerable
and
suteable
to
these
;
as
a
stately
house
,
for
it
is
said
,
Lazarus
lay
at
his
gate
or
gate
house
,
and
might
not
haue
accesse
to
his
inner
building
,
he
had
also
diuers
seruants
to
waite
vpon
him
,
for
it
is
saide
,
no
man
gaue
releefe
to
Lazarus
,
neyther
the
maister
nor
any
of
his
men
:
likewise
he
had
a
kennell
of
Houndes
for
Hunting
,
or
Spanniels
for
Hawking
,
for
it
is
sayde
the
Dogges
came
and
licked
Lazarus
sores
:
but
our
Sauiour
Christ
specially
noteth
his
apparell
and
dyet
,
to
shewe
his
vnmercifulnesse
,
that
hauing
aboundance
of
the
things
that
Lazarus
wanted
,
beeing
hungrye
and
colde
hee
would
not
releeue
him
.
The
meaning
of
the
Holy-ghost
is
not
to
condemne
the
vse
of
costly
apparell
and
pleasant
meate
,
as
some
peraduenture
may
thinke
,
for
if
we
could
haue
heard
it
sayde
of
this
ritch
man
,
as
it
is
sayde
of
ritch
Iob
,
That
he
sed
the
hungrie
,
and
clothed
the
naked
;
wee
should
haue
had
no
cause
to
mislike
his
aboundance
,
for
apparrell
and
that
of
all
colours
is
ordained
of
God
,
not
onely
for
our
nakednesse
,
but
also
for
our
comlinesse
;
meate
and
drinke
of
all
kindes
is
ordained
of
God
,
not
onely
for
our
emptinesse
,
but
also
for
our
daintinesse
,
not
onely
for
necessitie
,
but
also
for
solemnitie
;
although
this
man
hauing
no
grace
,
no
doubt
did
abuse
his
aboundance
,
to
surfetting
and
gluttony
;
therefore
hee
is
commonly
called
the
ritch
glutton
,
which
sinne
is
much
spoken
against
in
other
places
of
Scripture
,
and
must
bee
auoyded
of
vs
as
that
which
will
bring
vs
not
onely
to
other
sinnes
,
but
to
condemnation
,
as
the
Apostle
saith
:
and
therefore
one
saith
;
No
maruell
This
man
was
a
carnall
man
,
that
did
onely
feede
his
body
,
and
cared
not
for
the
foode
of
the
soule
;
he
regarded
not
Moses
and
the
Prophets
,
he
studied
to
clothe
the
●ody
,
and
cared
not
for
the
apparell
of
the
soule
;
he
wanted
loue
and
liberalitie
:
hee
had
his
portion
in
this
life
,
but
none
in
the
life
to
come
,
for
he
went
to
hell
.
Some
thinke
,
because
they
fare
not
deliliciouslie
,
nor
go
apparrelled
gorgiously
as
this
man
did
,
they
are
without
the
compasse
of
this
condemnation
;
but
it
is
not
the
hauing
of
these
things
,
but
the
want
of
grace
to
vse
them
well
that
condemned
him
:
therefore
though
they
haue
not
that
he
had
,
yet
if
they
wante
that
he
had
not
,
they
may
go
to
hell
.
Some
thinke
there
be
no
bad
men
but
murderers
,
adulterers
,
d●ūkards
,
blasphemers
,
and
such
like
,
but
the
Scripture
saith
,
that
worldly
and
couetous
Some
thinke
if
they
cannot
be
charged
with
getting
their
goods
ill
,
there
can
be
no
plea
against
them
for
the
vse
of
them
;
but
the
Scripture
condemnes
not
onely
oppressors
and
deceiuers
,
but
also
vncharitable
niggards
,
and
not
onely
those
that
bee
vniust
,
but
those
that
be
vnmercifull
shall
beare
their
iudgement
:
how
much
more
those
that
bee
both
vniust
and
vnmercifull
?
Some
saye
they
may
doe
what
they
liste
with
their
owne
,
but
first
consider
the
things
wee
haue
are
not
our
owne
;
The
earth
is
the
Lords
(
saith
Dauid
)
and
all
that
is
therein
,
hee
is
the
owner
of
them
in
fee
simple
,
wee
haue
but
a
lease
from
him
for
life
,
or
for
tearme
of
yeares
,
and
with
Prouiso
,
that
we
make
no
strip
nor
wast
,
that
we
performe
the
Lords
seruice
,
appeare
in
his
courts
or
assemblies
,
that
we
pay
him
his
rent
,
that
is
,
tribute
to
Caesar
,
maintenance
to
the
Minister
,
and
reliefe
to
the
poore
;
and
those
that
doe
not
,
the
Lorde
may
daylye
,
and
will
reasonablie
saye
to
euery
man
,
as
it
was
sayde
to
the
vniust
Stewarde
;
Giue
account
of
thy
Stewardship
,
for
thou
mayest
bee
no
longer
Steward
.
There
was
a
certaine
begger
.
There
hath
alwayes
beene
,
are
,
and
shal
be
diuersities
of
estates
and
degrees
in
the
world
,
some
rich
and
some
poore
,
and
many
times
it
falles
out
,
though
not
alwaies
,
that
wicked
men
haue
a
greater
portion
of
outward
things
,
then
godly
men
,
that
Salomons
wordes
No
man
knowes
by
these
things
whether
he
be
loued
or
hated
,
that
is
,
No
man
can
saye
because
I
am
ritche
,
therefore
I
am
loued
of
God
,
for
Diues
was
ritche
and
yet
hated
;
not
because
hee
was
ritche
,
but
because
he
was
naught
;
and
no
man
can
say
I
am
poore
,
therfore
I
am
hated
,
for
Lazarus
was
poore
,
and
yet
loued
,
not
because
he
was
poore
,
but
because
hee
was
good
.
How
Lazarus
became
poore
,
it
is
not
set
downe
,
there
be
many
meanes
of
impouerishment
:
sometime
men
become
poore
by
the
oppression
of
the
ritch
,
that
by
force
take
from
them
that
is
theirs
,
as
Ahab
tooke
away
Naboth●s
vineyarde
:
somtime
But
it
is
most
probable
that
Lazarus
became
poore
by
sicknesse
or
other
infirmities
of
the
body
,
spending
that
he
had
vpon
Phisitions
and
Surgions
,
or
vpon
himselfe
in
the
want
of
ability
to
labour
.
And
being
poore
he
begged
,
for
though
it
be
saide
in
the
law
there
shal
be
no
begger
in
Israell
:
yet
the
meaning
is
not
that
the
poore
being
in
extremity
may
not
beg
,
but
that
the
ritch
,
and
men
of
authority
,
should
vse
such
contribution
and
care
of
them
,
that
they
neede
not
begge
,
which
was
neglected
now
,
especially
towardes
Lazarus
that
hee
was
faine
to
begge
,
for
though
Dauid
saith
;
I
haue
beene
young
and
n●w
am
ould
,
yet
did
I
neuer
s●e
the
righteous
forsaken
nor
his
seede
begge
their
bread
;
yet
wee
must
vnderstand
it
,
not
as
a
thing
that
neuer
falles
out
:
but
that
hee
neuer
sawe
when
the
Church
in
his
time
was
well
ordred
,
and
the
commaundement
of
God
regarded
:
but
afterwarde
the
state
of
the
Church
and
common
wealth
of
Israell
grewe
out
of
order
,
and
then
two
blinde
men
stoode
by
the
waye
side
begging
,
then
a
cripple
laye
at
the
beautyfull
gate
of
the
Temple
,
to
aske
almes
of
Peter
and
Dauid
:
In
our
time
I
haue
not
seene
the
righteous
and
their
s●ede
b●gge
their
bread
.
But
in
some
places
this
is
not
brought
yet
into
order
,
and
in
some
other
places
it
is
againe
quickly
growne
out
of
order
,
for
some
Townesmen
doe
not
rate
themselues
and
their
neighbours
conscionably
and
proportionably
,
as
they
may
prouide
for
the
poore
,
but
as
they
may
satisfie
their
owne
humors
,
and
content
one
another
:
and
ouerseers
that
should
bee
as
it
were
fathers
for
the
poore
,
are
neglygent
to
call
for
the
amendment
of
this
fault
,
and
where
it
cannot
bee
helped
at
home
because
of
the
multytude
of
poore
:
They
are
neglygent
to
call
to
the
iustices
of
peace
to
procure
helpe
from
other
places
,
and
I
wish
Iustices
of
peace
beeing
complained
vnto
,
would
not
bee
negligent
to
drawe
other
persons
and
parishes
,
to
contribute
to
their
neighbour
Townes
as
the
law
appoints
,
for
then
it
will
come
to
passe
that
not
the
poore
,
but
the
ritch
shal
be
releeued
by
this
good
statute
,
who
doe
spare
a
great
matter
of
that
they
did
giue
at
their
dores
,
and
as
they
trauelled
by
the
wayes
;
especially
Gentlemen
and
yeomen
that
dwell
in
little
villages
and
hamlets
,
as
it
were
alone
,
who
were
in
time
past
most
cloyed
,
are
now
either
nothing
or
verye
little
charged
,
if
they
be
not
drawne
into
a
proportionable
contribution
by
the
order
of
the
good
law
that
is
prescribed
.
What
a
furtherance
iustices
of
peace
may
be
to
the
reliefe
of
the
poore
;
not
only
by
their
purses
being
of
great
ability
,
but
by
their
authority
,
hauing
the
ability
of
other
men
as
it
were
at
commaundement
,
we
may
easily
conceiue
,
now
those
that
will
not
doe
the
good
they
may
,
shall
not
haue
the
reward
they
would
.
It
was
no
great
almes
that
Lazarus
desired
,
yet
hee
could
not
get
it
,
the
dogges
were
more
mercifull
then
their
maister
,
they
gaue
Lazarus
their
tongues
,
but
hee
would
not
giue
them
his
crums
,
the
Prophet
Amos
speakes
of
such
men
in
his
time
I
might
here
take
iust
occasion
to
enter
into
a
common
place
of
liberality
,
and
that
not
vnprofitably
,
in
respect
of
the
great
necessity
and
vse
of
it
:
especiallye
at
this
time
,
when
the
loue
of
many
waxes
colde
,
and
in
respect
of
that
which
followed
to
this
man
for
want
of
it
:
but
because
it
is
an
argument
often
spoken
of
by
many
,
and
plentifully
written
of
by
some
,
I
will
passe
it
ouer
;
onely
let
vs
marke
some
necessary
circumstances
that
are
pertinent
to
this
example
.
1
Whereas
the
noblenesse
of
all
creatures
consist
in
giuing
,
and
the
more
bounty
that
is
in
any
,
the
more
praise
;
what
a
base
thing
was
it
in
this
man
that
he
would
not
practise
it
.
2
Although
many
are
bound
to
this
duty
,
yet
ritch
men
are
most
bound
to
it
;
therefore
consider
what
a
couetous
part
it
was
in
him
not
to
doe
it
.
3
The
Apostle
saith
:
Ritch
men
should
be
ritch
in
good
workes
,
according
to
that
proportion
that
our
Sauiour
Christ
speakes
of
;
He
that
hath
much
let
him
giue
plentifully
;
therefore
what
a
miserly
thing
was
it
in
him
,
that
he
would
giue
nothing
,
no
not
the
crummes
.
4
Although
there
must
bee
care
had
of
dyuers
other
poore
,
yet
the
sicke
and
sore
should
not
bee
neglected
:
therefore
how
great
vnmercyfulnesse
was
it
in
this
man
that
had
no
pittye
on
such
a
one
.
5
Paule
saith
,
we
are
bound
specially
to
respect
the
housholde
of
faith
,
therefore
what
impiety
was
it
in
this
man
,
not
to
releeue
Lazarus
who
was
a
godly
man
.
6
Lastly
although
many
ciuil
men
that
haue
no
religion
in
them
,
who
wil
not
giue
almes
religiously
according
to
the
rules
of
the
Scripture
,
yet
for
vaine
glory
,
and
ostentation
they
will
giue
to
those
that
come
to
their
dores
:
therefore
what
inhumanitye
was
in
this
man
that
would
not
giue
at
his
gate
nor
any
way
.
He
was
one
of
them
the
Apostle
speakes
of
,
that
is
a
reprobate
to
euery
good
worke
,
and
that
our
Sauiour
Christ
spake
of
,
to
Goe
yee
cursed
into
euerlasting
fire
;
Lazarus
dyed
:
It
is
like
hee
dyed
for
want
of
reliefe
,
and
then
the
ritch
man
was
gilty
of
his
bloud
,
and
he
was
punished
there
after
:
in
the
law
it
is
said
if
a
man
be
slaine
,
the
Elders
of
the
Cittye
shall
wash
their
handes
and
say
,
they
are
free
from
the
bloud
of
that
man
.
How
can
ritch
men
in
some
Townes
now
wash
their
hands
,
&
say
they
are
free
,
when
many
of
the
poore
do
perish
thorow
their
default
,
both
in
not
releeuing
them
,
&
procuring
them
reliefe
:
But
marke
,
Lazarus
dyed
.
When
Adam
sinned
,
hee
killed
himselfe
and
all
his
posteritye
,
for
although
hee
died
not
by
and
by
,
yet
his
life
after
was
but
a
dying
life
,
euerye
daye
hee
set
forward
a
step
vnto
death
.
And
this
example
dooth
witnesse
that
which
Salomon
speakes
.
Wisemen
dye
aswell
as
fooles
:
but
yet
to
a
dyuers
ende
,
good
men
dye
that
they
maye
rest
from
their
labours
,
laye
aside
the
miseries
of
this
life
,
and
receiue
the
rewarde
of
their
vertues
:
bad
men
dye
,
that
they
maye
laye
aside
the
pleasures
of
this
mortall
lyfe
,
and
receaue
the
rewarde
of
their
vices
.
Therefore
Iames
speaking
to
wicked
ritch
men
saith
:
Houle
for
the
miseries
that
shall
come
vpon
you
;
for
your
meriment
shall
not
last
alwayes
,
and
speaking
to
the
godly
poore
,
he
saith
:
Be
patient
therefore
brethren
and
settle
your
hartes
till
the
comming
of
the
Lord
,
for
your
oppression
and
misery
shall
not
last
alwayes
:
It
is
said
,
Lazarus
was
carryed
by
the
Angelles
,
&c.
The
Angelles
as
the
author
to
the
Hebrewes
But
whether
did
the
Angelles
carry
Lazarus
,
it
is
saide
into
Abrahams
bosome
:
he
that
in
his
life
could
not
be
admitted
into
ritch
Diues
his
house
,
but
was
faine
to
lie
at
the
gate
with
the
dogges
,
at
his
death
is
taken
into
ritch
Abrahams
bosome
,
where
Diues
might
not
come
:
the
Papistes
say
,
by
Abrahams
bosome
is
ment
Limbus
patrum
,
or
place
of
custody
,
where
the
fathers
were
kept
from
the
beginning
,
till
Christ
came
and
fetched
them
out
:
but
by
Abrahams
bosome
is
not
ment
their
fayned
Limbus
Patrum
,
but
the
kingdome
of
heauen
,
as
our
Sauiour
Christ
saith
in
another
place
▪
Many
shall
come
from
the
East
,
and
from
the
West
and
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
kingdom●
of
heauen
,
when
the
children
of
the
kingdome
shal
be
cast
out
:
Lazarus
was
not
in
a
place
of
custody
,
but
of
felicity
,
he
was
comforted
:
if
any
shal
aske
why
it
is
called
Abrahams
bosome
;
he
must
know
the
Scripture
giues
it
dyuers
names
,
sometime
it
is
called
the
presence
of
God
;
Salomon
The
soules
of
the
righteous
goe
t●
God
that
gaue
them
;
Sometime
it
is
called
Paradice
,
as
our
Sauiour
saith
to
the
theefe
on
the
crosse
:
This
day
thou
shalt
be
with
me
in
Paradice
;
A
place
of
honour
and
pleasure
,
after
thy
sorrow
and
shame
:
here
he
calles
it
Abrahams
bosome
,
because
it
is
the
rewarde
not
onelye
of
Abraham
himselfe
,
the
father
of
the
faithfull
;
but
of
all
his
true
seede
:
and
the
rather
because
hee
speakes
to
the
Iewes
,
who
all
bosted
they
were
the
children
of
Abraham
:
but
Christ
by
this
example
teaches
them
,
that
those
who
are
the
children
of
Abraham
according
to
the
flesh
,
maye
perish
for
all
that
as
Diues
did
,
but
those
onelye
who
are
the
children
of
Abraham
according
to
the
faith
,
shall
bee
saued
.
If
I
should
remember
you
againe
of
Lazarus
his
former
misery
,
when
he
laye
full
of
sores
at
the
ritch
mans
gate
,
and
should
compare
it
with
his
present
felicity
,
I
should
but
lead
your
mindes
into
admiration
,
with
the
strange
difference
.
If
we
see
a
great
man
in
his
working
day
cloathes
,
we
thinke
him
no
body
and
little
regard
him
,
but
if
wee
obserue
him
in
his
holy
daye
robes
,
we
do
make
more
reckoning
of
him
:
So
consider
Lazarus
,
as
hee
was
cloathed
with
corruption
,
and
yee
will
thinke
him
worse
then
the
Wormes
:
but
consider
him
as
hee
is
cloathed
with
incorruption
,
yee
will
thinke
him
better
then
Kinges
:
of
Lazarus
his
former
wretchednesse
,
yee
may
sufficiently
conceiue
,
but
his
present
blessednesse
yee
cannot
fully
reach
,
for
saith
Saint
Iohn
:
We
know
what
we
are
,
but
it
dooth
not
appeare
what
we
shall
be
;
And
Saint
Paul
saith
:
No
eye
hath
seene
,
nor
no
●●re
hath
heard
,
nor
no
heart
can
conceiue
the
thing
that
God
hath
prepared
for
those
that
l●ue
him
.
Wee
haue
seene
manye
wonderfull
things
,
wee
haue
heard
more
wonderfull
things
,
and
wee
may
conceaue
most
wonderfull
things
,
but
wee
neuer
sawe
,
heard
,
nor
fullye
thought
of
this
:
therefore
one
sayeth
;
If
thou
seest
any
goodlye
thing
,
yet
saye
that
is
not
it
,
for
if
it
were
,
it
coulde
not
enter
into
thine
eye
:
if
thou
hearest
of
any
excellent
thing
,
saye
that
is
not
it
,
for
if
it
were
,
it
coulde
not
enter
into
thine
eare
:
if
thou
doest
conceaue
and
comprehend
any
excellent
thing
,
saye
that
is
not
it
,
for
if
it
were
,
it
coulde
not
enter
into
thy
hearte
,
wee
cannot
conceaue
the
excellencye
of
Adams
estate
in
Paradice
before
his
fall
,
which
yet
was
but
an
earthly
happinesse
,
how
much
lesse
can
wee
conceiue
this
which
is
heauenly
;
therefore
the
Apostle
saith
:
We
liue
by
faith
and
not
by
sight
.
Yet
that
we
might
bee
incouraged
to
walke
in
the
narrow
way
that
leades
vnto
it
,
and
be
contented
thorow
many
tribulations
,
to
enter
into
the
kingdome
of
heauen
,
as
Lazarus
was
:
let
vs
consider
of
the
excellency
of
his
estate
,
now
by
comparing
it
with
his
former
.
First
for
the
place
,
before
hee
lay
at
the
ritch
mans
gate
or
gate
house
without
,
a
base
place
for
beggers
:
now
hee
is
aduanced
,
not
into
the
ritch
mans
parlor
,
or
into
the
presence
chamber
of
a
Prince
,
no
not
of
the
king
of
China
,
which
as
it
is
saide
is
so
set
with
precious
stones
that
it
shines
bright
in
the
darke
night
:
but
into
heauen
it selfe
,
which
is
called
the
throne
of
the
king
of
kings
.
There
are
three
places
appointed
vnto
a
man
,
the
first
is
his
mothers
wombe
before
this
birth
,
the
second
is
this
worlde
in
the
time
of
his
life
,
the
third
is
heauen
after
this
death
:
now
how
much
the
second
doth
excel
the
first
,
so
much
and
much
more
dooth
the
third
excell
the
second
.
And
as
there
is
a
great
change
vnto
Lazarus
of
the
place
,
so
of
the
presence
:
before
his
companye
was
beggers
,
yea
dogges
,
for
it
is
sayde
the
dogges
licked
his
sores
:
but
now
hee
was
aduanced
into
Abrahams
bosome
,
that
is
the
communion
of
the
Saints
,
and
not
onely
of
Saints
,
but
also
of
Angelles
,
and
not
onelye
of
I
goe
to
prepare
a
place
for
you
that
where
I
am
there
you
may
be
also
;
and
as
Lazarus
and
those
that
bee
in
heauen
,
doe
inioy
this
company
,
so
no
other
company
,
they
haue
no
more
to
doe
with
bad
Angelles
,
and
bad
men
and
women
,
but
with
good
Angels
and
good
men
and
women
.
Thirdly
marke
,
Lazarus
before
when
hee
laye
at
the
ritch
mans
gate
,
was
a
base
and
forlorne
person
clad
with
ragges
and
full
of
sores
:
But
now
hee
is
in
an
estate
of
glorye
,
as
it
is
sayde
;
The
righteous
shall
shine
as
the
Sunne
,
which
is
so
gloryous
a
creature
that
in
some
countries
they
worship
it
,
yea
the
Sunne
is
inferiour
in
glory
to
those
that
are
and
shall
be
glorifyed
in
heauen
.
Further
marke
,
before
when
hee
laye
at
the
ritch
mans
gate
hee
was
hungrye
,
colde
,
sicke
,
sore
and
full
of
payne
,
but
now
as
Iohn
sayeth
in
the
Reuelation
,
of
all
those
that
are
translated
into
a
better
life
:
Hee
dooth
hunger
no
more
,
thirst
no
more
,
there
is
no
more
sickenesse
nor
death
,
for
the
first
things
are
past
.
And
it
is
saide
,
here
hee
was
comforted
,
and
not
with
a
small
comfort
,
but
with
vnmeasurable
comfort
:
such
as
Peter
saith
,
the
Christians
that
were
in
fierye
tryalles
and
afflictions
did
reioyce
with
ioye
,
vnspeakeable
Wee
shall
heare
more
pleasant
things
then
euer
wee
heard
:
As
the
singing
of
prayse
,
honour
and
glorye
to
God
,
for
his
wisedome
,
power
,
trueth
,
mercye
,
and
goodnesse
shewed
to
the
elect
,
and
for
his
wisedome
,
power
and
iustice
to
the
reprobate
,
with
such
matter
in
such
order
,
and
with
such
varyetie
of
voyces
great
and
small
of
Angelles
,
men
,
women
and
children
,
flowing
from
the
perfection
of
that
estate
;
as
to
the
which
no
harmonye
in
the
worlde
can
bee
compared
,
and
there
are
not
onelye
such
comfortable
things
as
the
bodye
is
capable
of
:
but
also
those
that
shall
fullye
satisfie
and
delight
the
soule
,
largenesse
of
vnderstanding
,
plentifull
remembrance
,
notable
and
perfect
holynesse
and
righteousnesse
.
Neyther
shall
there
bee
any
abatement
of
our
comforte
by
feare
of
change
,
for
these
shall
bee
euerlasting
and
vnchangeable
.
One
saith
;
If
a
man
did
know
him
that
should
enioye
this
kingdome
,
hee
would
kisse
the
grounde
whereon
hee
treades
and
salute
him
,
with
Happye
man
that
thou
arte
,
who
shalt
enioye
the
presence
of
God
,
the
company
of
Angelles
,
the
fellowshippe
of
Saints
,
and
possesse
infinite
and
euerlasting
honour
,
treasure
and
pleasure
,
happye
was
the
daye
wherein
thou
wert
borne
,
and
more
happye
shall
bee
the
daye
wherein
thou
shalt
dye
,
for
then
thou
shalt
be
happy
infinitely
:
this
is
the
estate
that
Lazarus
was
lifted
vp
vnto
.
If
hee
had
changed
his
former
poore
and
base
estate
,
to
bee
like
to
the
ritch
man
in
his
pompe
and
brauerie
,
it
had
beene
a
great
thing
:
but
when
he
is
preferred
imcomporably
to
this
high
estate
of
excellencie
,
it
passes
all
speech
.
This
is
the
glory
that
Paul
saith
,
Blessed
are
yee
when
men
reuile
you
,
persecute
you
,
and
falsely
say
all
manner
of
euill
against
you
for
my
sake
,
reioyce
and
be
glad
,
for
great
is
your
rewarde
in
heauen
;
which
Moses
saw
by
faith
,
and
therefore
as
the
Apostle
saith
,
The
ritch
man
also
dyed
.
Where
we
see
the
saying
of
the
Prophet
verified
;
All
flesh
is
grasse
,
and
the
glorie
thereof
as
the
floure
of
the
fielde
:
Not
some
,
but
all
flesh
,
not
the
flesh
of
the
poore
onelye
,
but
of
the
such
also
.
Dauid
in
the
person
of
the
Lorde
speakes
of
great
men
,
saying
:
I
haue
saide
Nabuchadonazer
,
Iulius
Caesar
,
Phillip
of
Spaine
,
and
all
the
great
men
that
haue
liued
formerly
in
the
worlde
are
dead
.
And
the
Scripture
saith
:
There
is
not
a
man
liuing
that
shall
not
see
death
;
this
man
in
his
life
was
like
to
a
man
that
playes
on
a
stage
for
an
houre
,
in
kingly
robes
:
but
when
his
part
is
played
hee
is
turned
into
his
Canuas
dublet
.
Now
what
did
all
his
possessions
auaile
him
,
when
a
little
peece
of
ground
of
fiue
foote
must
containe
him
?
what
did
his
stately
house
profit
him
,
when
a
smale
and
base
coffin
of
boordes
must
hould
him
?
what
did
his
braue
apparrell
helpe
him
,
when
a
Linnen
sheete
must
windo
him
?
what
did
the
pampering
of
his
bodye
pleasure
him
,
when
the
Wormes
must
eate
him
?
and
what
did
his
delicate
fare
and
sweete
meate
bring
him
,
but
sharpe
and
sowre
sawce
:
we●l
all
his
wealth
could
not
buie
of
death
,
for
it
is
said
he
dyed
.
Hee
was
buryed
.
There
is
no
mention
made
of
the
buriall
of
Lazarus
,
it
may
be
he
was
not
buryed
at
all
,
because
hee
was
poore
and
loathsome
;
but
it
is
no
matter
to
him
,
for
wheresoeuer
the
bodies
of
godly
men
are
bestowed
,
they
shall
bee
found
out
at
the
resurrection
,
and
glorified
in
heauen
.
But
this
man
because
he
was
ritch
,
was
buried
,
and
it
is
like
in
stately
maner
,
as
the
fashion
is
now
,
with
a
Harrald
of
Armes
,
mourning
gownes
,
and
a
painted
Tombe
:
but
it
is
no
matter
,
for
wheresoeuer
the
bodies
of
wicked
men
are
bestowed
,
they
shall
be
called
for
againe
at
the
last
iudgement
,
and
be
burned
in
hell
.
But
here
is
no
mencion
made
of
any
thing
hee
gaue
to
the
poore
at
his
death
neither
:
some
ritche
men
who
will
giue
nothing
while
they
liue
,
yet
when
they
dye
will
giue
some
small
matter
,
although
the
poore
are
beholding
to
death
for
that
,
and
not
to
them
:
therefore
it
might
bee
wished
that
such
ritche
men
would
dye
quickly
,
that
there
might
bee
some
good
done
at
their
death
,
for
they
do
hurt
while
they
liue
.
Yee
see
the
last
of
him
,
he
is
buried
:
so
many
men
flante
it
out
in
their
brauerie
,
and
in
their
iniquitie
,
but
the
next
newes
wee
here
of
them
they
are
in
their
graue
.
But
what
became
of
his
soule
?
as
Lazarus
was
carryed
by
the
Angels
into
Abrahams
bosome
,
so
he
was
carryed
by
the
deuils
into
hell
,
for
it
is
sayd
he
was
in
hell
in
torments
.
Wee
see
many
dye
,
and
because
wee
here
no
more
tidings
of
them
wee
doe
not
regarde
it
;
but
the
Scripture
and
this
example
telles
vs
what
becomes
of
them
,
namely
,
that
good
men
are
in
heauen
,
and
bad
men
are
in
hell
.
Many
men
at
their
death
do
bequeath
their
land
to
such
a
one
,
&
their
goods
to
such
a
one
,
and
know
not
what
shall
become
of
themselues
,
but
afterwarde
they
knowe
what
is
become
of
themselues
,
but
know
not
what
is
become
of
any
thing
else
.
There
bee
manie
like
this
man
,
that
neuer
thinke
seriouslie
of
hell
till
they
come
there
:
some
will
say
scoffinglie
and
desperately
,
they
will
caste
fire-brandes
there
,
but
they
shall
bee
tormented
as
this
man
was
,
and
crye
out
for
paine
and
griefe
,
with
weeping
and
gnashing
of
teeth
.
As
his
ritches
could
not
buye
of
death
,
so
it
could
not
buie
of
hell
:
For
ri●ches
auailes
not
in
the
day
of
vengeance
,
saith
Dauid
;
for
though
the
Prophet
saith
,
there
bee
some
wicked
men
haue
made
a
couenant
with
death
,
&
a
league
with
damnation
,
yet
he
meanes
not
as
if
they
could
doe
so
indeed
,
but
in
their
owne
imagination
:
for
it
is
saide
,
this
man
was
in
hell
in
torments
,
which
is
the
place
of
all
wicked
men
,
for
saith
one
;
If
this
vnmercifull
couetous
man
bee
in
hell
,
as
Iames
saith
,
there
shall
bee
iudgement
Those
that
sleepe
in
the
graue
shall
arise
,
some
to
the
resurrection
of
life
,
and
some
to
the
resurrection
of
condemnation
.
This
is
the
reckoning
that
followed
his
feasting
,
as
men
vse
to
say
when
they
haue
well
supped
at
an
Inne
,
the
worste
dishe
is
behinde
:
so
it
was
with
this
man
,
as
it
is
with
all
wicked
men
,
by
that
time
they
haue
made
out
their
reckoning
,
their
lusts
cost
them
deere
,
euen
in
this
worlde
:
for
he
that
will
needes
be
reuenged
vpon
his
enemy
,
must
bee
hanged
when
hee
hath
done
:
hee
that
will
commit
fornication
must
keepe
the
childe
with
shame
:
he
that
deceiues
other
in
bargaining
,
shall
loose
his
customer●
,
but
specially
the
worste
dish
is
behinde
in
the
worlde
to
come
,
for
what
shall
a
man
gaine
to
winne
the
world
,
and
loose
his
owne
soule
.
Had
it
not
beene
better
for
this
man
to
haue
had
one
guarde
or
lase
the
lesse
on
his
coate
,
one
dish
the
lesse
on
his
table
,
and
one
Seruingman
the
lesse
in
his
house
,
and
●aue
giuen
somewhat
to
Lazarus
:
we
our selues
must
sue
to
God
in
forma
papris
,
therfore
let
vs
receiue
the
suites
of
the
poore
,
for
the
Scripture
saith
;
Hee
that
stoppes
his
eares
at
the
crie
of
the
poore
,
shall
crie
himselfe
and
not
be
heard
.
As
the
poore
now
stand
in
neede
of
our
mercy
,
so
wee
shall
stand
in
neede
of
Gods
mercie
:
therefore
as
our
Sauiour
Christ
said
,
to
mooue
men
to
take
heede
of
backe
sliding
,
Remember
Lottes
wife
;
so
it
may
bee
said
to
mooue
men
to
take
heed
of
couetousnesse
and
vnmercifulnesse
;
remember
this
ritch
glutton
.
If
I
should
againe
compare
this
mans
present
miserie
with
his
former
brauerie
,
I
should
but
as
in
the
former
example
,
cause
you
to
wonder
at
the
strange
difference
that
a
little
time
brought
foorth
.
But
that
men
might
be
mooued
to
come
out
of
the
broad
waye
that
leades
to
destruction
,
and
to
take
heede
of
such
wickednesse
;
let
vs
consider
that
before
hee
dwelt
in
a
stately
and
goodly
Pallace
,
now
hee
is
cast
into
a
deepe
and
darke
pit
or
dungeon
:
before
hee
was
accompanied
with
diuers
braue
persons
and
gallants
,
now
his
companions
are
the
deuill
and
his
angels
:
before
he
fed
of
dainty
dishes
,
and
now
his
meate
is
fire
and
Brimstone
:
before
hee
liued
in
pleasure
and
delight
,
as
Abraham
saith
to
him
afterward
,
but
now
thou
art
tormented
.
If
hee
had
beene
remoued
but
from
his
former
estate
to
Lazarus
his
condition
when
he
laye
at
his
gate
,
it
had
beene
a
great
alteration
,
but
his
estate
now
is
more
miserable
then
can
bee
expressed
,
and
beyond
the
which
there
is
no
degree
of
comparison
,
for
it
is
sayde
he
was
in
hell
,
which
is
a
place
not
of
custodie
onely
,
as
are
the
prisons
of
this
life
,
but
of
custody
and
torment
also
,
hee
was
in
hell
in
torment
,
for
hell
is
the
place
of
torment
,
as
he
saith
after
to
Abraham
;
Send
Lazarus
to
warne
my
bretheren
that
they
come
not
to
this
place
of
to●ment
.
It
is
not
as
Bridewell
and
the
Hospitall
,
where
men
are
whipt
at
their
comming
in
and
at
their
going
out
onely
,
but
those
that
go
to
hell
are
tormented
at
their
comming
in
,
and
all
the
time
of
their
being
there
,
which
is
for
euer
:
for
there
is
no
going
out
,
but
onely
at
the
day
of
iudgement
,
to
receiue
their
bodyes
,
and
to
receiue
their
sentence
,
and
to
be
bound
with
more
bondes
of
perpetuall
perdition
and
malediction
:
the
greeuousnesse
of
the
torment
of
hell
cannot
be
expressed
,
for
though
the
Holy-ghost
in
the
Scripture
hath
called
it
the
blacknesse
of
darkenesse
,
the
second
death
▪
fire
and
Brimstone
,
and
euerlasting
burning
,
yet
there
are
no
words
significant
enough
to
shewe
the
greeuousnesse
of
it
,
and
as
it
cannor
bee
expressed
,
so
it
cannot
be
conceiued
▪
for
we
can
no
otherwise
conceiue
that
which
is
incomprehensible
,
then
to
know
it
is
incomprehensible
.
Certainly
all
the
punishments
of
this
life
,
●●cknesse
,
imprisonment
,
whipping
,
racking
,
burning
,
&c.
are
but
shadowes
of
that
punishment
:
yet
if
these
be
so
terrible
that
are
mingled
with
mercy
,
what
thinke
yee
are
those
that
are
without
mercie
?
If
these
be
so
fearefull
wherein
the
iustice
of
God
is
shewed
but
partly
,
what
are
those
where
the
iustice
of
God
is
shewed
perfectlie
?
Therefore
is
the
day
of
iudgement
to
the
wicked
,
called
the
day
of
wrath
,
and
declaration
of
the
iust
iudgement
of
God
:
but
the
greeuousnesse
of
it
is
not
all
,
the
perpetuity
of
it
is
more
then
all
;
therefore
it
is
called
the
euerlasting
burning
.
The
name
of
perpetuall
imprisonment
is
a
terrible
thing
in
this
world
,
which
yet
endes
at
the
death
of
the
Prince
,
or
of
the
partie
,
but
this
worde
neuer
,
breakes
a
mans
heart
.
If
all
the
Arithmetricians
in
the
worlde
were
set
a
worke
all
their
life
to
doe
nothing
else
but
number
,
and
in
the
ende
all
their
numbers
should
bee
set
together
,
yet
they
could
come
nothing
neere
the
length
of
time
that
the
wicked
shall
be
tormented
in
hell
.
One
vses
this
similye
;
If
a
man
should
euery
thousand
yeare
shed
but
one
teare
,
vntill
it
did
arise
to
as
much
water
as
is
in
the
whole
sea
,
yet
it
would
haue
an
end
;
but
this
,
then
the
which
what
is
more
fearefull
or
terrible
to
speake
or
thinke
vpon
,
shall
neuer
haue
end
.
When
a
man
is
to
carie
a
burden
he
will
first
peize
and
weye
it
with
his
hand
to
see
if
hee
can
carry
it
:
wey
this
in
thy
cogitation
,
and
see
if
thou
canst
beare
it
.
Caine
when
he
felt
but
a
litle
part
of
this
torment
,
or
rather
did
but
feare
it
,
he
said
;
My
punishment
is
greater
then
I
can
beare
:
yet
hee
must
beare
it
.
If
men
doe
not
feare
this
,
what
will
they
feare
?
if
men
doe
not
flye
this
,
what
will
they
flie
?
what
is
more
strange
from
reason
,
then
for
a
man
to
flye
euery
little
danger
in
this
world
,
and
not
to
flye
this
great
danger
of
condemnation
in
the
world
to
come
.
Yet
if
these
things
were
doubtfull
and
questionable
,
it
were
the
lesse
maruell
though
men
did
liue
in
sinne
,
but
when
men
know
them
,
beleeue
them
,
and
professe
the
trueth
of
them
,
what
madnesse
,
what
wonder
is
it
,
that
they
doe
not
studie
to
auoide
them
:
Tell
mee
O
witlesse
man
,
saith
one
,
what
gaine
is
so
great
that
can
counteruaile
this
losse
?
what
pleasure
is
so
sweete
that
can
recompence
this
paine
?
looke
of
this
ritche
man
,
who
sometime
sported
himselfe
in
his
sinnes
,
and
forgat
himselfe
of
his
duties
;
now
hee
lyes
crying
out
of
his
paine
,
and
desiring
release
of
his
miseries
and
cannot
haue
it
:
hee
may
bee
compared
to
a
Kings
sumpter
Horse
,
who
all
daye
goeth
loaden
with
gould
and
siluer
,
but
at
night
his
treasure
and
trappings
are
taken
from
him
,
and
he
is
turned
into
a
foule
stable
,
hauing
nothing
left
him
but
his
galled
backe
.
So
such
wicked
men
that
are
all
their
life
braue
and
wealthie
,
but
when
they
dye
,
those
things
are
laide
aside
,
and
they
are
turned
into
the
prison
of
hell
,
hauing
nothing
left
them
but
their
galled
conscience
.
It
is
said
being
in
hell
in
torments
,
Hee
lift
vp
his
eyes
and
sawe
Abraham
,
&c.
all
that
follow
to
the
end
of
the
chapter
,
as
I
saide
in
the
beginning
,
are
Parabolicall
speeches
seruing
to
amplifie
the
miserie
of
this
man
,
for
it
was
a
great
increase
of
his
torments
to
see
Lazarus
so
exalted
,
and
himselfe
so
cast
downe
.
As
it
was
a
great
vexation
to
Haman
to
see
Mordecai
sitte
It
was
a
great
increase
of
his
miserie
to
heare
that
Lazarus
was
comforted
,
when
hee
was
tormented
:
it
was
a
great
increase
of
his
torment
,
to
heare
that
the
barre
of
Gods
eternall
predestination
had
so
bound
him
,
that
hee
could
neuer
bee
remooued
from
his
condemnation
,
and
that
Gods
election
had
setled
Lazarus
in
a
permanent
and
happy
condition
.
This
did
greatly
increase
his
miserie
,
that
in
his
life
time
he
had
many
seruants
at
commaundement
,
and
now
no
body
would
doe
any
thing
for
him
,
no
not
the
begger
:
in
this
life
he
might
haue
riden
or
gone
whether
he
would
;
but
now
hee
was
bound
hand
and
foote
and
could
goe
no
whether
:
in
this
life
hee
might
haue
taught
his
brethren
and
friends
any
thing
,
but
now
hee
could
doe
them
no
good
.
In
this
life
if
hee
would
haue
made
an
earnest
prayer
to
God
for
a
greater
matter
hee
might
haue
had
it
,
but
nowe
it
was
too
late
,
the
time
of
mercie
was
past
,
the
time
of
iustice
was
come
:
therefore
saith
the
Scripture
;
To
daye
if
yee
will
heare
his
voyce
harden
not
your
hearts
:
it
was
to
daye
with
Pharao
when
Moses
and
Aaron
preached
to
him
;
it
was
to
morrowe
when
he
was
drowned
in
the
Red
sea
:
It
is
to
day
with
men
while
they
liue
here
and
may
repent
of
their
sinnes
and
amend
their
liues
;
it
will
bee
to
morrowe
when
they
are
gone
from
hence
:
for
as
the
day
of
death
leaues
vs
,
so
the
day
of
doome
shall
finde
vs
,
as
we
see
in
this
mans
example
.
Which
glasse
let
all
ritch
men
looke
on
,
and
see
how
it
is
runne
out
.
A
Iem
for
Gentlemen
.
DEVTRO
.
16.
18.
Iudges
and
officers
shalt
thou
make
thee
in
all
thy
Citties
which
the
Lord
thy
God
giueth
thee
thorow-out
thy
Tribes
,
and
they
shall
iudge
the
people
with
righteous
iudgement
.
19.
Wrest
not
the
lawe
,
nor
respect
any
person
,
neither
take
rewarde
,
for
the
rewarde
blindeth
the
eyes
of
the
wise
,
and
peruerteth
the
words
of
the
iust
.
20.
That
which
is
iust
,
&c.
that
thou
mayest
liue
.
&
o.
AFter
the
Lorde
had
brought
the
people
of
Israell
out
of
Aegipt
,
he
prescribed
them
laws
for
gouernement
,
and
here
he
willes
them
to
apoint
officers
to
execute
them
;
and
not
in
some
few
places
,
but
thorowout
all
their
Citties
and
Tribes
,
and
commaunds
those
who
shall
bee
chosen
for
officers
,
to
rule
and
iudge
according
to
trueth
and
iustice
,
and
because
they
should
haue
many
temptations
to
doe
otherwise
,
he
giues
them
warning
of
three
vices
that
are
most
incident
to
their
calling
,
as
wresting
the
lawe
,
respecting
of
persons
,
and
taking
rewardes
.
Last
of
all
hee
makes
a
promise
to
those
that
gouerne
according
to
this
direction
,
they
shall
liue
:
which
hath
included
in
it
a
secret
and
contrary
threatning
to
those
that
doe
not
,
they
shall
dye
.
Whereas
God
commaundes
them
to
appoint
Iudges
,
wee
may
see
that
maiestracie
is
not
an
ordinance
taken
vp
by
the
will
of
man
,
but
by
the
will
and
commaundemente
of
God
.
The
chiefe
maiestracie
belongs
to
God
himselfe
,
who
is
called
the
King
of
Kings
,
Lorde
Saul
,
Ieroboham
;
Ahab
,
&c.
Paul
sayth
,
There
is
no
power
but
of
God
,
and
the
powers
that
bee
are
ordayned
of
God
,
Therefore
hee
willeth
Christians
to
bee
subiect
to
them
for
conscience
,
to
paye
tribute
to
them
,
and
to
praye
for
them
,
and
the
Apostle
Iude
reprooues
those
that
Againe
,
in
that
God
commaunds
them
to
choose
Iudges
,
it
shewes
the
necessitie
of
Maiestrates
,
and
not
onely
among
Heathens
as
the
Anabaptistes
would
haue
it
,
but
also
among
Christians
in
the
church
,
as
this
precept
was
giuen
to
Israell
,
and
therefore
Esay
the
Propher
calles
Kings
There
bee
many
faultes
that
God
doth
not
punish
himselfe
immediately
in
this
worlde
,
especially
with
apparant
punishments
,
but
dooth
turne
them
ouer
to
his
Liefetenants
and
Maiestrates
.
Indeede
if
sinne
had
not
come
into
the
worlde
,
there
should
not
haue
beene
so
much
neede
of
Maiestrates
to
bridle
men
from
iniquitie
,
and
spurre
them
to
dutie
,
but
since
pride
,
enuie
,
hatred
,
couetousnesse
and
such
corruptions
came
into
mans
nature
,
it
was
necessarie
there
should
bee
authoritie
in
some
to
suppresse
disorders
.
In
the
booke
of
Iudges
it
is
said
;
When
there
was
no
Maiestrate
euery
one
did
that
was
good
in
his
owne
eyes
;
then
Micha
had
a
Teraphin
,
then
the
Beniamites
defiled
the
Leuites
wife
to
death
,
and
so
it
would
be
now
,
if
the
feare
of
the
Maiestrate
did
not
restraine
the
most
,
for
the
feare
of
God
doth
restraine
but
a
fewe
,
it
were
better
to
liue
vnder
the
cruellest
tyrant
in
the
worlde
,
then
in
an
anarchie
where
there
is
no
gouernement
,
for
then
euery
one
would
bee
a
tyrant
.
It
is
better
,
saith
one
,
to
liue
where
nothing
is
lawfull
,
then
where
all
things
are
lawfull
,
in
respect
of
the
outrage
that
men
would
shewe
one
to
another
,
if
they
were
not
to
bee
bridled
by
some
superior
.
Maiestrates
are
deuided
into
Iudges
and
officers
;
by
Iudges
it
seemes
hee
meanes
the
chiefe
Maiestrates
,
and
by
officers
,
he
meanes
those
vnder
officers
that
are
to
bee
appointed
by
them
,
howsoeuer
they
should
bee
called
.
The
Apostle
Peter
speaketh
to
the
like
purpose
,
when
he
saith
:
Submit
your selues
to
all
manner
ordynance
of
man
for
the
Lordes
sake
,
whether
it
be
to
the
King
,
as
vnto
the
superiour
,
or
vnto
the
gouerners
that
are
sent
of
him
:
so
that
the
same
that
Peter
meaneth
by
the
king
and
gouerners
,
is
ment
here
by
iudges
and
officers
;
the
difference
seemes
to
be
onely
in
the
names
,
for
his
meaning
is
not
as
I
take
it
,
that
there
should
be
iudges
and
officers
both
in
euery
Citty
:
but
that
there
should
be
a
iudge
or
chiefe
officer
,
as
it
was
in
the
time
of
Moses
,
Iosua
,
the
Iudges
,
and
Samuell
,
as
afterward
there
was
a
king
in
one
especiall
place
,
and
officers
vnder
him
in
euery
Citty
,
and
in
that
hee
speakes
of
iudges
in
the
plurall
number
,
I
vnderstand
it
not
of
the
same
time
,
but
of
the
succeeding
times
,
or
else
a
iudge
being
the
name
of
their
gouernour
,
and
other
titles
for
ciuill
officers
beeing
not
yet
inuented
,
the
holy
Ghost
his
meaning
is
to
commaund
them
to
appoint
ciuill
gouernours
in
euery
Cittye
,
whether
they
should
call
them
iudges
,
or
by
what
other
title
soeuer
,
for
euery
society
standeth
in
neede
of
gouernement
:
let
it
be
the
society
but
of
two
,
and
that
those
who
are
most
likely
to
agree
,
the
man
and
wife
,
yet
among
them
their
is
a
superior
,
now
if
this
be
necessary
in
the
lesser
societies
,
how
much
more
in
the
greater
.
The
equitie
of
this
appeares
in
Exodus
It
is
not
heere
set
downe
what
manner
of
persons
should
bee
chosen
for
maiestrates
,
and
how
they
should
bee
qualyfied
,
that
is
taught
in
other
places
of
Scripture
:
in
the
first
chapter
of
this
Booke
of
Deutronomie
,
it
is
sayde
,
they
They
must
bee
men
of
courage
,
that
weake
affection
hinder
them
not
in
the
execution
of
iudgement
:
they
must
feare
As
hee
that
must
bee
a
minister
in
the
Church
must
bee
specyallye
qualified
,
so
hee
that
is
a
maiestrate
in
the
common
wealth
,
must
not
bee
chosen
out
of
the
common
sort
,
much
lesse
of
the
worst
sort
,
but
of
the
best
sort
:
let
all
that
haue
voyces
in
the
choise
of
officers
looke
to
this
,
that
when
they
shold
choose
a
wise
man
,
they
choose
not
a
foole
,
they
should
choose
one
that
loues
the
trueth
,
they
choose
not
a
Papist
:
when
they
should
choose
one
that
feares
God
,
they
choose
not
an
Athist
:
when
they
should
choose
one
that
hateth
couetousnesse
,
they
choose
not
an
vsurer
.
Let
this
bee
respected
not
onely
in
all
ordynary
elections
,
but
in
those
that
bee
more
extraordinary
,
as
Knightes
,
and
Burgesses
for
the
parlement
house
,
and
clarkes
for
the
conuocation
house
:
where
lawes
are
likely
to
be
made
,
as
men
are
minded
;
therefore
whosoeuer
be
propounded
,
let
such
be
elected
as
be
religious
men
,
and
good
common
wealthes
men
.
And
marke
,
that
among
the
properties
,
that
are
required
in
a
maiestrate
,
which
we
haue
noted
before
,
there
is
no
mention
made
of
ritches
,
but
of
vertues
:
for
although
some
respect
may
be
had
to
his
ritches
,
because
the
office
of
maiestracie
requires
some
retinue
&
charge
,
so
as
the
former
essential
vertues
bee
in
him
;
but
if
those
bee
wanting
,
ritches
cannot
nor
maye
not
supplye
the
place
of
them
:
as
in
the
choise
of
a
wife
a
man
may
respect
ritches
,
and
beauty
,
so
there
be
first
religion
,
and
modesty
:
but
if
those
vertues
bee
wanting
,
Salomon
saith
:
A
faire
woman
without
understanding
,
is
as
a
ring
of
golde
in
a
swines
●out
.
Naball
was
a
rich
man
,
but
vnfit
for
a
They
shall
iudge
the
people
with
righteous
iudgement
:
When
a
man
is
called
to
the
office
of
maiestracie
,
whether
it
bee
higher
or
lower
,
he
must
not
thinke
he
is
come
to
a
place
of
idlenesse
or
ease
,
but
of
care
and
paines
;
therefore
hee
is
here
commaunded
to
iudge
the
people
,
that
is
,
to
doe
the
duties
belonging
to
a
iudge
:
he
must
not
only
beare
the
name
,
but
performe
the
office
,
as
the
minister
must
administer
the
worde
and
sacramentes
,
so
the
maiestrate
must
administer
iustice
:
as
all
superiority
is
for
inferiority
,
so
the
iudge
or
officer
is
ordained
,
that
the
people
from
his
hand
might
receiue
iustice
:
the
honour
seruice
,
and
trybute
they
haue
,
is
the
reward
of
their
care
and
paines
in
gouernement
.
It
is
reported
of
a
king
that
had
painted
in
his
armes
a
candle-sticke
with
a
candle
burning
,
and
this
posie
written
.
In
seruing
other
I
waste
my selfe
;
Therfore
Cirus
king
of
Persia
somtime
saide
:
If
a
man
did
know
the
infi
〈…〉
e
cares
that
are
vnder
the
imperiall
cro
〈…〉
,
he
thought
he
would
not
stoope
to
●●e
it
vp
.
And
Augustus
wished
rather
to
lead
a
priuate
life
,
then
a
kingly
condition
,
for
as
a
maiestrate
is
called
to
a
great
office
,
so
to
a
great
businesse
,
as
he
is
called
from
apriuate
to
a
publique
place
,
so
hee
must
as
it
were
lay
aside
priuate
,
and
looke
to
publique
affaires
:
therefore
the
Senators
of
Rome
where
wont
to
finde
it
thus
written
,
in
their
seates
in
the
Senate
house
;
Put
off
priuate
affaires
,
and
put
on
publique
when
thou
commest
hether
:
but
I
would
some
did
not
rather
vse
their
publike
office
to
their
priuate
aduantage
:
therefore
the
wife
of
Aristides
wished
that
her
husbands
house
were
the
common
wealth
,
or
that
the
common
wealth
were
his
house
,
because
he
cared
onely
for
that
:
but
as
it
is
odious
to
vsurpe
authority
,
that
is
,
to
deale
as
an
officer
and
haue
no
office
,
so
to
haue
an
office
and
neglect
the
duties
of
it
;
such
a
one
is
like
G●rge
on
horsebacke
,
that
hath
a
sword
in
his
hand
&
neuer
strikes
,
though
a
Dragon
be
before
him
.
As
it
is
a
great
commendation
to
be
a
good
common
wealthes
man
;
so
for
a
publique
person
,
to
beare
publique
annoyance
is
a
great
infamy
.
The
end
of
maiestracie
generall
is
,
that
men
may
leade
●
Godlye
and
peaceable
life
vnder
them
:
Hee
beares
not
the
sword
for
naught
:
Therefore
if
men
did
euill
they
should
feare
,
but
if
they
did
well
,
then
not
feare
:
the
maiestrate
must
not
be
such
a
one
as
a
good
man
needes
feare
him
,
nor
as
an
euil
man
should
be
without
feare
of
him
:
therefore
it
is
saide
here
;
Thou
shalt
iudge
thy
people
with
righteous
iudgement
.
And
let
vs
marke
,
as
the
maiestrate
is
a
publike
person
,
so
that
which
he
doth
as
a
maiestrate
,
must
be
by
a
forme
of
publike
iudgement
,
by
examination
of
causes
,
by
conuiction
of
offenders
before
sentence
or
execution
,
which
was
wanting
in
Saul
,
who
Ecclesiasties
:
If
thou
seest
oppression
in
the
Cittie
,
there
is
a
higher
then
they
;
and
therefore
a
Maiestrate
must
say
as
the
Centurion
saide
to
our
Sauiour
Christ
:
I
am
a
man
set
vnder
the
authority
of
another
,
Herode
was
aboue
him
,
and
Caesar
was
aboue
Herode
,
and
God
is
aboue
all
,
for
though
Maiestrates
be
called
powers
,
yet
it
is
not
in
respect
of
any
strength
that
is
in
themselues
,
but
in
respect
of
the
many
assistants
that
they
haue
to
take
their
part
:
but
yet
they
are
weake
in
comparison
of
God
,
indeed
they
be
called
Gods
;
but
it
is
in
the
respect
of
the
authority
Phillip
,
Phillip
,
remember
thou
art
a
mortall
man
and
must
die
,
although
he
said
to
Diogenes
he
was
a
God
of
the
earth
,
yet
as
Diogenes
answered
him
truely
and
wittily
,
he
was
but
a
God
of
earth
.
The
maiestrate
is
highly
to
be
esteemed
of
others
,
because
hee
is
the
ordynance
of
God
to
doe
iustice
,
but
hee
must
not
esteeme
himselfe
so
heigh
to
goe
from
iustice
:
The
thirde
and
last
reason
to
mooue
the
maiestrate
,
to
execute
right
iudgement
,
is
,
that
God
sits
in
It
is
said
of
Antonius
Pius
,
that
he
neuer
demanded
any
thing
of
the
maiestrate
but
hee
had
it
,
the
reason
was
because
hee
neuer
demaunded
any
thing
but
that
was
iust
,
so
euerye
maiestrate
should
heare
those
that
call
for
iustice
,
yea
they
should
doe
iustice
without
calling
for
,
and
not
bee
like
the
wicked
iudge
spoken
of
in
the
Gospell
,
that
neither
feared
God
nor
reuerenced
man
,
but
did
iustice
onelye
because
hee
was
made
wearye
with
importunity
.
Much
lesse
should
maiestrates
bee
like
Pilate
and
Potepher
,
that
punished
the
innocent
,
and
let
the
gilty
goe
free
:
those
who
are
made
arbytrators
,
and
as
I
may
saye
pryuate
iudges
,
must
likewise
iudge
righteous
iudgement
,
for
although
manye
men
indeede
doe
choose
their
friendes
whome
they
thinke
sure
for
them
,
yet
they
must
preferre
religion
before
nature
,
and
iudgement
before
affection
:
for
a
man
hath
asmuch
right
to
his
good
cause
as
to
his
goods
.
And
those
that
make
themselues
iudges
,
to
giue
sentence
of
men
and
their
actions
,
must
iudge
righteous
iudgement
,
to
speake
of
men
as
trueth
and
righteousnesse
requires
:
for
as
to
bee
a
falce
witnesse
to
the
iudge
is
odyous
,
to
make
him
giue
wrong
iudgement
of
a
mans
person
or
cause
,
so
is
it
to
bee
a
falce
witnesse
to
the
world
,
by
reason
whereof
manye
wrong
sentences
may
passe
vpon
him
:
therefore
let
all
men
make
this
sentence
in
all
their
sentences
,
thou
shalt
iudge
righteous
iudgement
.
Wrest
not
the
law
:
So
that
the
law
is
the
rule
by
the
which
they
must
direct
their
iudgementes
,
for
although
God
hath
giuen
Maiestrates
authority
,
yet
his
meaning
is
not
therby
to
infringe
his
owne
,
and
although
they
haue
power
to
make
lawes
,
yet
they
must
not
by
their
lawes
contradict
the
law
of
God
,
eyther
to
make
that
laweful
which
he
hath
made
vnlawful
,
or
to
make
that
vnlawfull
which
he
hath
made
lawfull
:
as
the
Prince
referring
many
things
to
the
discretion
of
vnder
Officers
,
yet
her
meaning
is
not
that
they
should
do
any
thing
contrary
to
expresse
lawes
:
and
by
their
discretion
to
condemne
the
Prince
of
indiscretion
in
Making
those
lawes
:
so
God
whose
subiects
all
men
are
,
hath
appointed
lawes
&
rules
wherby
he
will
haue
the
people
to
be
ruled
,
and
Maiestrates
must
not
goe
contrarye
therevnto
,
for
the
rule
must
not
be
ouer-ruled
:
therefore
when
hee
had
saide
,
thou
shalt
iudge
righteous
iudgement
,
hee
addeth
:
Wrest
not
the
lawe
;
therefore
the
Maiestrate
was
commaunded
to
read
in
the
booke
of
the
law
,
and
therefore
they
were
forbidden
He
had
seene
a
vanitie
vnder
the
Sunne
,
in
the
place
of
iudgement
there
was
wickednesse
,
therefore
it
is
said
here
;
Wrest
not
the
law
.
As
the
Minister
must
not
wrest
it
in
doctrine
,
so
not
the
Maiestrate
in
iudgment
,
neither
thorow
ignorance
nor
thorowe
euill
affection
,
neither
longer
nor
shorter
,
this
waye
or
that
waye
to
helpe
or
to
hurt
any
man
,
further
then
the
meaning
thereof
will
beare
:
the
lawes
of
men
may
be
drawne
vnto
that
,
but
not
that
to
them
.
It
is
sayde
one
good
Maiestrate
is
worthe
twentie
good
lawes
,
because
as
the
lawe
is
a
dum
Maiestrate
,
so
the
Maiestrate
is
a
speaking
law
;
and
a
good
Maiestrate
will
speake
according
to
the
law
,
and
not
wrest
the
lawe
:
Salomon
saith
in
the
Prouerbes
;
When
the
wicked
beare
rule
the
people
sigh
,
because
of
oppression
and
wrong
carrying
of
matters
;
but
if
the
righteous
be
in
authoritie
the
people
reioyce
,
because
iustice
is
rightly
distributed
.
When
Saul
was
in
authority
,
Doeg
was
hard
in
his
lyes
and
flatteries
against
the
Lordes
Priestes
,
and
their
true
and
iust
answere
could
not
Wrest
not
the
lawe
.
Respect
no
persons
:
Hauing
commaunded
maiestrates
to
iudge
righteous
iudgement
,
and
forbidden
them
to
wrest
the
lawe
to
wrong
iudgement
,
hee
now
giues
them
warning
of
two
things
,
that
commonlye
drawes
them
the
wrong
way
:
the
first
is
,
respect
of
persons
:
the
second
is
respect
of
rewardes
,
there
is
something
that
mooues
maiestrates
to
giue
wrong
iudgement
,
now
these
are
the
commonest
thinges
:
therefore
it
is
saide
respect
no
persons
,
as
if
he
should
say
,
thou
shalt
not
looke
to
the
strength
,
to
the
beauty
,
to
the
ritches
,
or
aliance
of
any
man
,
nor
to
the
letters
he
bringeth
from
any
man
to
spare
him
,
if
he
bee
worthy
to
be
punished
,
nor
to
punish
him
if
he
be
to
be
spared
,
but
looke
to
his
cause
;
therfore
in
Exodus
it
is
said
;
Thou
shalt
not
fauour
the
poore
nor
honour
the
ritch
:
in
priuate
respects
the
poore
are
to
be
fauoured
and
the
ritch
are
to
be
honoured
,
but
not
in
publick
iustice
,
God
himselfe
doth
respect
no
persons
,
as
Peter
saith
to
Cornelius
,
but
lookes
to
the
goodnesse
of
a
man
,
of
what
nation
or
calling
soeuer
he
be
:
no
more
must
we
respect
persons
.
The
Apostle
forbids
all
Doe
nothing
partially
.
And
as
the
Iudge
must
doe
nothing
partially
,
no
more
must
the
Iurors
nor
the
witnesses
,
though
hee
haue
all
outwarde
partes
and
things
that
might
commend
him
,
yet
if
he
haue
stept
into
an
euill
cause
and
course
,
let
him
bee
punished
:
and
though
hee
haue
no
outward
parts
to
commend
him
,
if
hee
haue
a
good
cause
deliuer
him
.
King
Antigonus
is
saide
to
haue
commaunded
all
his
officers
not
to
doe
that
was
vniust
,
though
hee
wrote
letters
for
any
man
;
for
saide
hee
,
I
may
be
misinformed
.
Therefore
it
is
sayd
,
Respect
no
persons
,
for
saith
Salomon
;
Such
a
man
will
transgresse
for
a
morsell
of
bread
.
Nor
take
rewardes
.
This
is
a
second
meane
whereby
Officers
are
commonlie
drawne
to
wrest
the
lawe
,
and
iudge
vnrighteouslie
,
therefore
God
giues
warning
of
it
:
As
a
Maiestrate
must
not
respect
a
man
for
his
person
,
so
not
for
his
pursse
,
this
must
be
restrained
to
the
matter
Moses
hath
in
hand
,
to
the
persons
in
suite
,
and
causes
in
iudgement
,
for
otherwise
in
the
waye
of
friendship
it
is
not
vnlawfull
to
giue
or
receiue
a
guift
,
as
Iacob
sent
a
present
to
Esau
:
but
when
a
suite
depends
,
then
the
Maiestrate
must
take
none
;
sometime
it
is
called
a
guift
,
but
it
is
not
a
free
guift
,
hee
lookes
for
as
good
a
pleasure
;
therefore
here
it
is
called
a
rewarde
,
not
of
that
that
hath
beene
done
for
him
,
but
of
that
is
to
be
done
for
him
:
as
it
is
sayd
of
Balam
,
hee
had
the
rewarde
of
Sooth-saying
in
his
hand
:
so
Maiestrates
must
not
haue
the
reward
of
iniustice
in
their
hands
,
for
as
the
Apostle
condemnes
those
that
make
marchandize
of
the
worde
,
so
here
those
are
condemned
that
make
marchandize
of
iustice
.
Esay
saith
;
Woe
bee
to
him
that
iustifies
the
wicked
for
a
rewarde
,
and
takes
away
the
righteousnesse
of
the
righteous
from
him
because
he
hath
no
rewarde
.
As
some
men
are
not
onely
very
ordinarie
in
sending
presentes
and
New-yeares
guifts
to
the
Maiestrate
,
not
because
they
beare
such
speciall
goodwill
to
the
Maiestrate
as
those
things
pretend
,
but
because
they
would
haue
the
Maiestrate
beare
good
will
to
them
,
to
spare
them
and
pleasure
them
when
neede
requireth
,
which
is
dangerous
:
but
also
when
a
cause
or
suite
commeth
to
depend
,
then
they
will
present
the
Maiestrate
with
a
guift
,
which
is
more
then
suspicious
,
that
eyther
they
looke
to
buy
iniustice
,
or
that
the
Maiestrate
must
be
bought
to
doe
iustice
,
this
practise
is
commonly
found
not
in
good
men
who
trust
to
the
goodnesse
of
their
cause
and
goodnesse
of
the
Maiestrate
,
but
in
euill
men
,
who
seeke
by
such
meanes
to
make
an
euill
cause
good
,
and
a
good
Maiestrate
euill
:
some
thinke
if
they
can
delay
their
suites
till
their
aduersarie
be
wasted
,
they
shall
preuaile
whatsoeuer
their
cause
bee
,
but
iudiciall
trials
were
not
ordained
for
mens
vndooing
,
but
for
their
maintaining
.
One
liuing
in
a
corrupt
gouernment
said
;
We
haue
such
a
Prince
,
such
a
Iudge
&
such
officers
,
but
monie
reignes
,
a
thing
indeede
fitter
to
bee
heard
among
Heathens
then
to
be
seene
among
Christians
:
as
some
men
are
much
in
giuing
of
gifts
,
so
some
Maiestrates
are
much
in
taking
of
giftes
:
but
as
this
is
a
preposterous
thing
,
that
great
men
who
should
be
most
in
giuing
,
should
be
most
in
taking
;
so
it
is
a
dangerous
thing
,
for
it
beeing
called
a
rewarde
,
so
hee
will
thinke
himselfe
bound
to
requite
it
,
which
hee
will
not
doe
with
the
like
,
but
with
a
caste
of
his
office
,
cutting
large
thonges
of
other
m●ns
leather
.
The
reason
why
the
Maiestrate
must
take
no
rewardes
,
is
because
rewards
blind
the
eyes
▪
and
peruert
the
iudgement
,
it
keepes
him
from
seeing
the
right
of
the
other
side
,
and
makes
him
see
that
side
where
the
bribe
is
to
glister
like
the
gold
;
put
a
staffe
in
the
water
and
it
will
seeme
crooked
not
that
it
is
crooked
,
but
we
cannot
see
it
right
for
the
water
▪
so
looke
on
a
cause
t
〈…〉
owe
bribes
,
and
that
which
is
●ght
will
seeme
crooked
.
If
therefore
we
loue
to
be
kept
in
vpright
iudgement
and
sight
,
let
vs
abhor
gifts
:
we
mislike
them
that
put
out
our
bodily
eyes
,
though
it
be
with
a
siluer
Bodkin
,
how
much
more
those
that
put
out
the
eyes
of
our
minde
.
The
Phili●ines
thought
they
could
put
Sampson
to
no
greater
shame
then
to
put
out
his
eyes
,
so
it
is
a
great
shame
to
a
Maiestrate
to
bee
blinded
with
bribes
,
for
then
all
men
may
see
his
partiality
:
therefore
though
men
thinke
they
are
honoured
of
them
that
giue
them
bribes
,
yet
they
are
dishonoured
,
and
though
they
thinke
they
will
see
right
and
doe
iustice
notwithstanding
,
but
thereby
they
are
blinded
and
corrupted
,
a
bribe
will
drawe
his
iudgement
and
affection
like
an
Adamant
stone
.
It
is
with
the
Maiestrate
and
a
bribe
,
as
it
is
with
the
fishe
and
the
bayte
,
if
the
fish
take
the
baite
,
she
is
taken
of
the
baite
;
so
if
the
Maiestrate
take
a
bribe
,
he
is
taken
of
the
bribe
;
as
rewardes
doe
blinde
the
Maiestrate
,
so
it
peruerts
him
.
It
peruertes
his
iudgement
of
the
man
that
sends
him
guifts
,
it
makes
him
thinke
the
man
is
louing
and
kinde
to
him
,
when
it
is
not
the
loue
of
the
Maiestrate
,
but
the
loue
of
himselfe
that
mooues
him
:
also
it
peruerts
his
iudgement
of
the
matter
,
for
hee
will
thinke
of
all
circumstances
,
and
straine
and
drawe
them
to
the
vttermost
for
that
part
,
and
lend
a
deafe
eare
to
the
other
side
,
at
least
a
slender
regarde
.
Some
Officers
looke
not
to
God
but
to
Mammon
,
not
how
they
may
giue
euery
man
his
owne
,
but
how
they
may
make
other
mens
their
owne
:
not
how
they
may
dispatch
causes
rightly
and
commodiously
for
the
people
,
but
how
they
may
eyther
release
or
linger
causes
for
their
owne
commoditie
,
but
it
is
said
Thou
shalt
take
us
rewardes
:
and
the
Maiestrate
should
say
to
him
that
offers
him
a
bribe
,
what
wouldest
thou
put
out
my
eyes
?
I
suspect
your
cause
is
naught
,
because
you
would
colour
it
with
corruption
,
I
will
looke
so
much
the
more
narrowly
into
it
,
because
you
seeke
thus
to
daube
it
.
We
are
highly
to
thanke
God
that
this
precept
is
religiously
regarded
of
our
Lorde
chiefe
Iustice
,
and
Lorde
chiefe
Baron
,
and
I
hope
of
many
other
superiour
Maiestrates
,
I
would
it
were
aswell
of
inferiour
officers
.
I
once
heard
a
Maiestrate
saye
to
one
that
offered
him
certaine
Capons
to
stand
his
friend
;
Why
saith
hee
,
doe
yee
bring
●ee
these
filthie
things
,
I
will
none
of
them
:
the
creatures
were
good
,
but
hee
called
them
so
,
in
respect
of
the
filthie
working
effect
and
ende
of
them
:
If
all
Maiestrates
did
beare
such
a
minde
,
and
would
giue
like
answere
to
such
persons
,
they
should
preuent
sinne
and
shame
to
themselues
,
and
danger
to
other
,
and
further
iustice
to
the
glory
of
God
.
That
which
is
iust
and
right
shalt
thou
doe
,
Whatsoeuer
is
iust
and
right
,
that
is
within
the
compasse
of
thine
office
thou
shalt
doe
,
and
not
bee
drawne
from
it
by
respect
of
bribes
or
persons
.
God
will
haue
Maiestrates
precise
in
Iustice
,
and
to
goe
as
it
were
by
a
thred
,
therefore
it
is
said
in
another
place
,
They
should
not
〈…〉
ne
to
the
right
hand
nor
to
the
left
.
That
thou
mayest
liue
.
This
is
a
promise
●ade
to
good
Maiestrates
,
that
execute
iustice
right
,
as
Salomon
saith
,
It
shall
establish
the
throne
of
the
Prince
:
whereby
wee
may
see
how
iustice
doth
please
God
,
and
not
onely
because
it
is
a
dutie
that
he
commandes
,
but
because
it
is
a
meanes
to
keepe
a
number
in
their
duties
.
Contrarywise
heere
is
included
a
secret
threatning
,
that
if
Maiestrates
doe
not
execute
iustice
But
wrest
the
law
and
peruert
iudgement
,
eyther
by
respect
of
persons
,
or
bribes
,
they
shall
dye
,
and
not
onely
because
they
doe
neglect
this
dutie
,
but
because
a
great
number
of
sinnes
will
growe
thorow
impietie
.
If
Iudges
that
bee
Gods
debuties
will
not
doe
iustice
,
then
the
Iudge
of
all
must
doe
it
himselfe
,
both
vpon
the
Iudges
themselues
and
vpon
the
people
:
therefore
it
is
said
,
thou
shalt
cut
of
a
wicked
person
from
the
earth
,
and
so
take
euil
from
Israel
,
both
the
euill
,
that
else
he
will
do
,
and
the
euill
that
the
people
shall
suffer
from
the
hand
of
God
,
for
bearing
with
such
things
:
when
Eli
would
not
punish
his
sonnes
,
how
did
God
punish
,
not
onelye
him
and
his
house
,
but
the
whole
people
?
When
Saule
would
not
punish
Agag
and
the
witch
,
how
did
God
punish
him
;
so
if
Maiestrates
loue
their
owne
peace
,
and
the
peace
of
the
people
,
let
them
execute
iustice
,
if
they
doe
not
God
will
,
and
when
we
see
fayling
this
way
on
earth
,
let
vs
appeale
to
heauen
.
¶
A
Iewell
for
Gentlewomen
.
1.
PETER
.
3.
3.
Whose
apparelling
let
it
not
be
outwarde
,
as
with
broydered
hayre
and
golde
put
about
,
or
in
putting
on
of
apparell
.
4.
But
let
the
hid
man
of
the
heart
be
vncorrupt
,
with
a
meeke
and
quiet
spirit
,
which
is
before
God
a
thing
much
set
by
.
5.
For
euen
after
this
manner
in
time
past
did
the
holy
women
which
trusted
in
God
tire
themselues
,
and
were
subiect
to
their
husbands
.
THe
Apostle
Peter
in
this
Epistle
,
after
hee
hath
taught
the
generall
duties
of
Christians
that
are
to
bee
performed
to
God
,
and
to
all
men
,
hee
hath
proceeded
to
the
perticular
duties
belonging
to
some
,
of
inferiours
to
superiours
:
and
because
the
King
is
both
the
highest
superior
,
and
to
be
honored
of
all
,
he
hath
begunne
with
him
in
the
former
Chapter
,
and
hath
proceeded
from
the
publike
gouernours
of
the
Common-wealth
,
to
the
priuate
gouernours
of
families
,
and
taught
the
duties
of
seruants
to
their
maisters
.
And
because
God
will
haue
order
in
euery
societie
,
euen
in
the
least
societie
aswell
as
in
the
greatest
,
in
the
beginning
of
this
Chapter
hee
teaches
wiues
to
bee
subiect
to
their
husbands
,
for
although
a
wife
in
other
places
of
Scripture
be
called
her
husbands
companion
And
though
the
Scripture
in
other
places
shewes
diuers
other
reasons
to
perswade
,
Corinthians
;
What
knowest
thou
whether
thou
shalt
win
thy
husband
:
for
as
she
must
seeke
to
winne
her
husband
by
words
,
so
also
by
works
,
for
if
she
shall
perswade
him
to
heare
,
to
read
,
to
pray
,
&c.
which
be
good
wordes
,
and
in
the
meane
time
be
froward
,
snappish
,
disobedient
,
and
shew
foorth
euill
workes
:
what
force
haue
her
speeches
to
drawe
her
husband
to
religion
,
which
he
shall
see
to
haue
wrought
no
more
vertue
in
her selfe
:
therefore
although
it
seemed
to
them
that
were
Christian
wiues
and
seruants
,
an
vnworthy
thing
to
bee
subiect
to
Infidels
and
Idolaters
,
yet
because
religion
doth
not
breake
the
bands
of
ciuil
and
lawfull
societies
and
dutie
(
as
Popish
religion
dooth
)
but
confirme
and
strengthen
them
rather
:
therefore
as
the
Apostle
hath
willed
Christian
people
and
seruants
before
to
be
subiect
to
their
Princes
and
superiours
,
so
hee
willeth
Christian
wiues
here
to
be
subiect
to
their
husbandes
that
yet
were
Infidels
,
so
farre
as
their
more
bounden
dutye
to
God
would
suffer
them
,
wayting
when
by
Gods
grace
and
their
good
meanes
,
their
husbandes
might
become
Christians
.
And
if
wiues
must
bee
subiect
to
their
Infidell
husbands
,
how
much
more
must
wiues
bee
subiect
to
their
Christian
husbands
although
they
haue
faultes
that
yet
are
much
more
lesser
and
greatly
inferiour
to
gentleisme
:
therefore
if
this
precept
,
that
wiues
should
bee
subiect
to
their
husbands
,
who
were
so
vnequally
yoaked
were
of
force
then
,
how
much
more
is
it
of
force
now
?
Whose
apparrelling
,
l●t
it
not
be
outwarde
:
Not
with
broidred
haire
:
He
beginnes
to
speake
of
their
apparrell
,
which
shewes
that
we
are
by
the
fall
of
Adam
become
so
ignorant
,
that
we
knowe
not
how
to
apparrell
our selues
,
as
we
know
not
how
to
eate
and
drinke
nor
to
doe
any
thing
well
,
but
we
must
be
enformed
of
the
word
of
God
:
therefore
as
the
saying
is
;
Of
euill
manners
spring
good
lawes
,
so
of
the
euill
fashion
of
the
people
in
their
time
,
the
Apostles
set
downe
good
rules
touching
this
point
,
and
although
men
are
not
exempted
but
also
generally
instructed
touching
apparrell
,
yet
women
are
often
and
perticulerly
dealt
withall
about
it
,
as
appeares
in
the
Prophesie
of
Esay
,
and
other
places
,
because
Some
haue
gathered
from
this
place
,
that
golde
and
costlye
apparell
is
not
lawfull
for
Christians
to
weare
,
but
that
cannot
be
the
Apostles
meaning
,
for
then
hee
should
crosse
other
places
of
the
Scripture
,
and
dissent
from
Paul
,
who
saith
to
the
Corinthians
;
All
things
are
yours
.
And
to
Titus
;
That
to
the
pure
all
things
are
pure
:
Timothie
;
That
euery
creature
of
God
is
good
,
and
nothing
to
bee
refused
,
so
it
bee
receiued
with
thankesgiuing
of
those
that
beleeue
and
knowe
the
trueth
.
We
read
of
Ioseph
,
of
Hester
,
of
Mordecai
,
and
of
Daniell
,
that
did
weare
goulde
and
costlye
things
,
and
if
they
had
beene
euill
things
Joseph
would
haue
refused
them
when
Pharao
offered
them
,
aswell
as
hee
did
his
Mistresse
when
shee
offered
her selfe
to
him
.
Mordecai
would
haue
refused
them
when
the
King
offred
them
,
aswell
as
he
did
to
bowe
to
Haman
.
Daniel
would
haue
refused
them
aswell
as
hee
did
the
Kings
meate
:
yea
Sara
her selfe
,
whose
example
the
Apostle
propounds
in
this
Chapter
,
had
and
vsed
costly
apparell
,
as
we
may
see
by
the
Braslets
and
Iewels
that
Abrahams
seruant
gaue
to
Rebecca
when
Indeed
by
Adams
fall
we
haue
lost
our
interest
in
all
the
creatures
,
the
worst
aswell
as
the
best
,
but
by
Christ
we
are
againe
restored
to
the
best
aswell
as
the
worste
,
as
Paul
saith
to
the
Corinthians
;
All
things
are
yours
:
Therefore
Christians
may
as
lawfullye
weare
fine
Linnen
that
comes
from
Aegipt
,
Veluet
that
comes
from
Naples
,
and
the
goulde
that
comes
from
Indea
,
as
they
may
eate
Sugar
that
comes
from
Barbary
,
and
drinke
the
Wine
that
comes
from
France
,
for
why
hath
God
put
vpon
some
of
his
creatures
beauty
but
for
vs
to
behold
,
in
some
creatures
sweetnesse
but
for
vs
to
taste
,
and
in
some
pleasantnesse
of
voyce
and
sound
,
but
for
vs
to
heare
:
therefore
we
may
haue
the
vse
of
them
all
,
so
we
glorifie
the
creator
that
made
them
,
the
redeemer
that
restores
them
,
and
the
Holy-ghost
who
sanctifies
them
and
doe
rightly
vse
them
;
but
yet
the
Scripture
giues
certaine
rules
and
caueats
for
the
vse
of
them
,
and
as
of
meate
,
drinke
,
and
other
creatures
,
so
of
apparell
,
both
touching
the
matter
and
the
forme
or
manner
.
Costly
apparell
must
not
be
worne
of
all
,
because
it
agrees
not
with
the
calling
of
some
,
nor
with
the
abilitie
of
others
,
therefore
our
sauiour
Christ
saith
,
those
that
weare
soft
raiment
are
in
Kings
houses
,
not
that
it
may
bee
worne
no
where
else
but
in
the
court
,
but
there
yee
shall
be
sure
to
finde
it
:
If
those
that
be
of
low
calling
weare
high
apparell
,
it
must
needs
shew
pride
,
for
there
must
be
some
difference
between
the
Maiestrate
and
the
subiect
,
between
the
master
&
the
seruant
,
between
a
Iack
&
a
Gentleman
,
between
Joane
&
my
Lady
.
Againe
if
those
of
poore
estate
weare
rich
apparell
,
it
must
needs
shew
folly
,
vanity
&
neglect
of
their
family
,
for
there
must
be
some
difference
between
Cressus
&
Codrus
.
In
the
book
of
Martirs
it
is
reported
of
one
of
the
kings
of
England
,
who
commaunded
his
man
to
buy
him
a
paire
of
hoase
of
a
marke
,
but
now
a
meane
subiect
will
weare
a
paire
of
hoase
of
twenty
marke
,
and
euen
those
that
be
of
calling
and
ability
,
though
they
may
weare
costly
apparrell
yet
they
must
not
weare
it
at
all
times
:
for
in
the
day
of
humilation
commaunded
to
the
people
of
Israell
,
or
in
the
day
of
a
publike
fast
,
none
might
put
on
their
best
apparrell
:
therefore
it
was
wont
to
be
a
common
fault
in
gentlewomen
when
they
came
to
a
fast
,
they
came
in
the
brauery
and
curiosity
of
apparrell
,
as
if
they
went
to
a
feast
:
and
as
there
be
some
restraintes
in
the
Sciripture
touching
the
matter
of
apparrell
:
so
touching
the
forme
and
fashion
of
it
,
it
is
forbidden
men
to
weare
womens
apparrell
,
&
fashion
not
our selues
like
vnto
this
world
;
there
are
no
perticuler
rules
set
downe
in
the
Scripture
for
the
fashion
of
apparrell
,
but
generally
the
Scripture
saith
it
must
agree
with
com●nesse
,
modesty
,
and
sobriety
,
a
paterne
whereof
we
must
fetch
from
the
Churches
,
that
is
from
the
practise
of
Christian
,
sober
,
&
modest
persons
,
for
in
a
question
of
womens
attyring
their
heades
,
the
Apostle
Labour
not
for
the
meate
that
perishes
,
but
for
the
meate
that
indures
to
euerlasting
life
;
Hee
forbides
not
labour
for
that
,
but
requires
the
chiefe
labour
for
the
other
,
hee
would
not
haue
them
thinke
their
chiefe
dyet
to
bee
the
foode
of
the
bodye
,
but
the
foode
of
the
soule
.
When
our
sauiour
Christ
bids
his
disciples
Whose
apparrelling
let
it
not
bee
outwarde
but
inward
,
hee
meanes
they
should
not
thinke
the
garments
of
the
body
,
but
the
vertues
of
the
minde
,
their
chiefe
ornamentes
.
When
Adam
&
Eue
fell
their
soules
were
naked
aswel
as
their
bodies
,
&
so
it
is
with
al
their
posterity
,
as
it
is
said
in
the
Reuelation
,
the
Thessalonians
,
Paule
willes
Christians
to
increase
more
and
more
in
them
;
but
in
this
place
the
Apostle
setteth
downe
the
attire
of
Christian
Church
is
all
glorious
within
;
It
may
be
these
women
thought
to
winne
their
husbandes
beeing
Gentiles
,
by
apparrelling
themselues
like
the
Gentiles
,
but
the
Apostle
telles
them
there
bee
other
ornamentes
fitter
for
that
purpose
,
as
weakenesse
of
minde
,
reuerend
wordes
,
and
dutyfull
workes
,
that
is
the
onely
attire
of
true
Christians
.
He
sets
downe
one
particuler
of
outward
attire
,
wherein
their
apparrelling
must
not
be
,
that
is
broidred
haire
which
was
the
fashion
of
the
Gentiles
,
to
let
their
haire
which
was
giuen
them
for
a
couering
,
hang
downe
plated
or
broidred
like
a
horse
taile
,
and
those
that
were
ritch
did
spangle
it
with
golde
also
;
now
this
was
so
vnseemly
a
thing
for
Christians
,
that
the
Apostles
banished
it
out
of
all
Churches
,
as
appeares
in
the
former
Epistle
to
the
Corinthians
.
Now
Decke
your selues
inwardly
with
lowlinesse
of
minde
;
whereby
it
seemes
some
were
proude
of
their
outward
apparrell
,
although
there
be
no
more
cause
for
men
or
women
to
be
proude
of
their
apparrell
that
is
appointed
to
couer
our
nakednesse
,
then
for
a
theefe
to
be
proude
of
the
brand
in
his
hand
,
that
is
couered
with
fine
gloues
.
Paul
also
speaking
Whose
apparrelling
let
it
not
bee
outward
,
but
let
the
hid
man
of
the
heart
bee
vncorrupt
with
a
meeke
and
quiet
spirite
.
For
that
which
settes
out
the
body
onely
must
not
bee
the
attyre
that
Christian
women
doe
affect
,
but
that
which
sets
forth
●he
goodnesse
of
the
minde
:
now
these
outwarde
ornamentes
set
not
foorth
the
●ertue
of
the
minde
,
but
the
vanity
of
●he
minde
,
and
if
these
outwarde
things
●ee
not
the
chiefe
attyre
for
Christian
●ues
,
then
not
for
Christian
widdowes
●nd
maides
.
Turtulian
seeing
the
women
of
his
time
too
curyous
in
their
attire
,
which
is
most
incident
to
that
sexe
,
sa●th●
▪
Come
foorth
you
women
hauing
your
●eartes
filled
with
secresie
,
and
your
eyes
●dorned
with
bashfulnesse
,
take
to
your
●ares
the
worde
of
God
,
and
tippe
your
●ongues
with
silence
,
put
about
your
●eckes
the
yoake
of
Christ
,
haue
some●hat
to
doe
in
your
handes
,
and
fasten
your
●eete
at
home
,
which
is
a
fine
suite
:
but
al●hough
there
be
many
vertues
of
the
mind
●●
for
women
to
put
on
,
yet
the
Apostle
●oth
chiefly
commend
meekenesse
,
which
●more
comly
then
golde
in
a
wife
,
as
way●ardnes
&
brawling
in
a
woman
is
a
most
●comely
thing
in
a
house
.
Meekenesse
is
a
grace
of
the
spirite
of
God
,
and
vertue
of
regeneration
,
wherby
a
●
man
or
woman
is
made
so
staide
and
moderate
in
their
affections
as
they
can
indure
contrary
wordes
,
and
workes
,
and
quietly
passe
by
vnkindlinesses
&
iniuries
,
the
contrary
whereto
is
wrath
,
waywardnesse
,
brauling
and
reuenge
,
this
meekenesse
our
Sauiour
Christ
willes
all
Christians
to
learne
of
him
.
One
saith
;
If
yee
did
Peter
:
Let
the
hid
man
of
the
heart
bee
decked
with
a
meeke
and
quiet
spirite
,
and
then
yee
shall
be
the
trimmest
women
in
the
country
,
but
if
you
want
this
you
want
your
chiefe
ornament
,
though
yee
haue
neuer
so
many
iewelles
and
aglets
about
you
.
But
in
that
the
Apostle
,
doth
call
them
from
the
desire
and
indeuour
of
these
outward
ornamentes
,
to
the
regard
of
inward
vertues
,
it
shewes
what
we
are
most
adicted
vnto
,
namely
to
neglect
our
precious
soules
,
and
to
prouide
for
our
rotten
bodies
,
gentlewomen
often
looke
in
a
glasse
of
steele
,
to
see
if
all
be
well
without
,
but
seldome
looke
in
the
glasse
of
Gods
worde
to
see
if
all
be
well
within
;
yee
shall
finde
them
often
in
Sturbidge
faire
▪
in
the
royall
Exchange
,
in
the
Goldesmithes
or
Mercers
shops
,
but
seldome
in
the
Churches
,
they
will
bestow
much
money
to
procure
rings
iewelles
and
the
like
,
but
bee
at
no
charge
to
maintaine
a
preacher
:
but
as
when
men
are
very
worldly
,
it
is
a
signe
they
are
nothing
heauenly
,
&
as
when
men
are
much
giuen
to
cerimonies
,
commonly
they
neglect
the
substance
of
religion
,
so
when
gentlewomen
are
so
giuen
to
the
outward
attire
,
they
regard
not
the
inward
,
they
haue
so
many
partlets
,
fillets
,
fruntlets
,
brastlets
,
that
they
cannot
attend
to
the
chiefe
things
.
I
reade
of
one
Pando
who
seeing
a
gentlewomen
curious
in
attyring
her selfe
,
wept
,
●aying
,
she
is
more
carefull
to
trim
her
body
,
then
I
am
my
soule
.
But
the
reasons
that
the
Apostle
vses
to
perswade
women
,
to
preferre
the
ornamentes
of
the
minde
before
the
ornamentes
of
the
body
,
are
not
to
bee
forgotten
,
which
are
three
:
first
,
those
of
the
body
are
corrupt
,
these
of
the
minde
are
vncorrupt
:
secondly
God
doth
set
by
these
of
the
minde
:
thirdly
,
holy
women
haue
thus
tired
themselues
,
especially
Sara
,
the
mother
not
onely
of
the
maides
,
but
of
Christian
wiues
also
,
for
first
when
he
saith
:
Let
the
hid
man
of
the
hart
be
vncorrupt
;
he
secretly
implyeth
,
that
the
other
attire
that
is
outward
is
corrupt
,
as
Iames
saith
:
Your
ritches
are
corrupt
;
So
he
saith
:
Your
garments
are
Moth-eaten
;
Now
who
would
much
affect
those
things
that
will
perish
,
either
by
naturall
or
accidentall
meanes
,
but
vertue
is
vncorrupt
and
shall
not
perish
,
when
he
saith
,
this
inward
attire
of
meekenes
before
God
is
a
thing
much
set
by
,
he
meanes
that
God
cares
not
for
the
other
,
Dauid
saith
,
he
delights
in
no
mans
legges
,
much
lesse
in
his
stockings
;
men
may
peraduenture
esteeme
the
other
,
but
God
esteemes
this
,
for
God
sees
not
as
man
sees
,
man
lookes
on
the
outward
appearance
,
but
God
beholdes
the
hart
:
now
a
christian
must
seeke
to
approue
himselfe
to
God
,
&
not
so
much
to
men
:
some
gentlewoman
when
she
hath
put
on
silke
,
veluet
,
fine
linnen
,
feathers
,
gold
,
siluer
,
pearles
and
such
braue
things
doth
imagin
that
those
things
do
much
commend
her
,
when
they
do
discommend
her
,
&
shew
her
pride
,
exces
,
wantonnes
&
corrupt
mind
,
but
if
she
haue
inward
vertues
,
especially
a
meeke
spirit
,
this
is
before
God
and
godly
people
a
thing
much
set
by
,
because
it
is
apparrell
of
the
Lords
owne
making
,
but
when
women
haue
such
stirring
affections
as
they
wil
chat
and
chide
it
out
,
when
any
thing
is
spoken
or
done
by
their
husbands
that
they
like
not
,
God
cannot
abide
it
:
therfore
although
infidels
do
in
their
apparrell
&
in
al
things
seeke
but
to
please
men
,
yet
christians
must
seeke
to
please
God
.
His
thi●●e
reason
is
taken
from
the
example
of
holy
women
,
as
Paul
in
the
same
point
refers
the
Therefore
when
we
will
follow
any
man
or
woman
,
wee
must
looke
the
thing
bee
good
that
we
follow
,
secondly
that
it
bee
good
for
vs
,
for
that
may
bee
good
in
one
,
that
is
not
in
another
,
as
it
was
a
good
thing
in
Abraham
to
offer
his
sonne
in
sacrifice
,
because
he
had
a
commaundement
for
it
;
but
it
was
euill
in
other
that
did
it
without
warrant
:
thirdly
wee
must
looke
the
thing
be
good
when
we
doe
follow
it
.
The
fathers
did
well
in
worshipping
God
,
on
the
mountaines
and
highe
places
,
but
when
God
had
erected
his
Temple
they
did
euill
that
did
so
.
The
Papistes
do
much
vrge
the
examples
of
the
fathers
,
but
they
meane
Augustine
,
Ierome
,
Barnard
&
those
:
but
they
speake
not
of
Abraham
,
Isaac
,
Iacob
and
those
:
but
if
the
authority
of
fathers
should
mooue
vs
,
then
those
that
are
most
ancient
&
do
most
deserue
the
name
of
fathers
,
must
mooue
most
.
Againe
the
Papistes
speake
of
the
vertues
of
good
men
and
women
,
to
mooue
vs
to
worship
them
,
and
not
to
follow
them
,
but
if
they
be
vsed
to
that
end
,
they
cease
to
bee
examples
,
that
are
for
immitation
,
and
not
for
adoration
:
when
we
speake
of
this
or
that
vertue
,
some
say
these
are
good
things
if
we
could
practise
them
,
why
Abraham
was
faithful
,
Ioseph
was
chast
,
Iob
was
patient
,
Ionathan
was
louing
,
the
Centurion
was
humble
,
Cornelius
was
charitable
,
Sara
was
meeke
,
why
should
not
we
.
Some
will
saye
these
were
rare
men
and
women
,
but
they
are
not
set
downe
to
be
wondred
at
,
but
to
be
followed
:
how
came
they
to
be
so
excellent
but
by
the
grace
of
God
,
&
the
grace
of
God
is
able
to
make
vs
like
them
,
yea
like
God
himselfe
if
we
will
vse
the
meane●
of
grace
as
they
did
:
those
that
would
be
like
the
Saints
in
glory
,
must
labour
to
be
like
them
in
vertue
,
and
as
in
other
places
of
Scripture
,
the
holy
Ghost
commendes
to
vs
the
examples
of
holy
men
,
so
heere
the
Apostle
commendes
to
vs
the
examples
of
holy
women
,
because
he
speakes
to
women
,
and
if
any
should
desire
a
perticuler
instance
,
he
meanes
Sara
,
because
shee
was
one
of
the
most
excellent
,
and
yet
she
was
not
alone
,
but
there
were
many
other
like
her
in
this
,
that
are
gone
before
,
and
so
must
those
that
followe
after
:
Therefore
hauing
spoken
of
the
inward
vertues
of
the
minde
,
as
the
most
excellent
ornamentes
of
Christian
women
,
especiallye
meekenesse
,
and
quietnesse
of
spirit
,
which
they
had
some
want
of
,
and
stood
in
most
need
of
,
being
yoaked
with
Infidels
,
he
saith
after
this
maner
,
Holy
women
tyred
themselues
as
Sara
,
wee
haue
a
prouerbe
,
that
which
is
farre
fetcht
and
deere
bought
is
good
for
Ladyes
,
who
care
not
for
common
things
,
then
let
them
labour
for
these
vertues
which
are
farre
fetcht
in
respect
of
time
foure
thousand
yeares
agoe
,
and
in
respect
of
place
,
they
come
from
heauen
,
and
from
the
holy
land
,
and
as
it
is
farre
fetcht
,
so
it
is
●ee●e
bought
,
it
will
cost
some
iourneyes
to
Sermons
,
some
prayers
in
your
chambers
,
some
denying
of
your
willes
,
yea
it
was
not
onely
worne
of
a
great
woman
,
but
it
is
so
fine
and
precious
a
suite
,
that
it
is
neuer
the
worse
for
the
wearing
,
it
will
serue
not
onely
the
mother
,
but
also
the
daughters
,
it
is
as
good
nowe
as
it
was
a
thousand
yeare
agoe
.
The
fashion
that
the
Apostle
would
haue
Christian
women
to
followe
,
is
an
olde
fashion
,
Gentlewomen
are
euer
seeking
newe
fashions
,
but
saith
the
Apostle
,
Apparrell
your selues
with
that
that
Sara
did
,
and
rest
in
it
,
there
is
no
better
.
If
Besuliel
and
Saholiab
were
here
they
cannot
worke
and
imbroyder
so
excellent
and
exquisite
an
ornament
for
you
as
this
is
.
Many
women
will
keepe
a
thing
that
was
their
Mothers
,
and
weare
it
on
high
dayes
,
then
make
you
much
of
Saras
at●yre
,
that
will
teach
you
lesse
to
esteeme
and
rightly
to
vse
outwarde
and
corporall
things
both
for
the
belly
and
the
backe
,
especially
make
much
of
this
Iewell
of
meekenesse
,
that
will
fashion
you
to
beare
iniuries
without
falling
into
extremities
,
and
I
warrant
you
your
gowne
will
sitte
neuer
the
worse
on
your
backe
,
but
you
shall
seeme
to
them
that
can
iudge
,
a
more
goodlye
woman
then
nature
hath
made
any
.
After
this
manner
saith
Peter
did
holy
women
attire
themselues
,
prophane
women
indeed
as
Jesabell
who
painted
her
face
and
trimmed
her selfe
that
shee
might
take
Iehu
in
her
loue
,
and
those
that
Esay
speakes
of
haue
onely
If
any
shall
obiect
Sara
had
outwarde
Iewels
and
costlye
things
,
it
is
true
,
so
may
her
daughters
according
as
their
calling
and
habilitie
will
suffer
,
but
shee
did
not
accounte
those
thinges
for
her
most
necessary
,
comely
,
and
chiefe
ornamentes
,
good
women
whatsoeuer
outward
ornamentes
they
weare
,
they
thinke
themselues
naked
if
they
want
grace
to
doe
the
duties
of
good
Christians
to
God
,
of
good
women
to
their
neighbours
,
and
of
good
wiues
to
their
husbandes
.
Some
women
that
set
their
mindes
of
gewgawes
,
when
they
would
defend
any
foolish
or
monstrous
attire
,
they
say
it
is
the
fashion
,
it
may
be
the
fashion
of
Heathen
and
prophane
women
but
the
daughters
of
Sara
must
looke
to
the
fashion
of
holy
women
.
The
want
of
religion
in
many
women
is
seene
in
their
apparrell
,
their
harts
being
as
hollow
as
their
verdugales
,
their
mindes
being
as
light
as
their
feathers
,
and
their
thoughtes
as
changeable
as
their
fashions
,
Peter
hauing
praised
,
and
pressed
this
garment
of
meekenes
,
he
saith
:
Holy
women
and
Sara
did
weare
it
,
and
it
made
all
the
rest
the
more
comely
,
for
it
made
them
subiect
to
their
husbandes
,
as
Sara
obayed
her
husband
and
called
him
sir
:
the
wante
of
meekenesse
hinders
subiection
,
for
the
wordes
of
the
mouth
and
workes
of
the
handes
,
followe
the
motions
of
the
minde
,
if
the
affections
bee
disordred
,
thereof
growes
disordred
wordes
and
●ctious
.
Sara
beeing
s●nctyfied
and
●neekened
by
the
grace
of
God
,
vsed
reue●end
wordes
to
her
husband
,
and
called
●im
Lord
or
sir
,
shewing
herselfe
to
be
his
●feriour
and
not
Will
,
Dicke
&
the
like
,
as
many
doe
,
speaking
to
their
husbandes
as
to
their
kitchinboyes
,
and
as
she
vsed
reue●end
speeches
,
so
actions
,
she
obeyed
him
●s
we
may
see
in
Genesis
,
when
her
husband
We
vse
to
say
when
any
doe
a
thing
that
belonges
to
their
calling
,
their
coate
sits
neuer
the
worse
to
their
backe
,
so
when
a
woman
shall
doe
a
necessary
or
indifferent
thing
at
the
commaundement
of
her
husband
,
though
she
be
in
her
Sunday
robes
it
is
nothing
vncomely
,
but
makes
it
seeme
the
more
holyday
like
,
but
I
meane
not
to
stand
vpon
the
duties
of
wiues
to
their
husbandes
,
seeing
my
purpose
was
chiefly
to
teach
Gentlew●men
perticulerly
in
the
matter
of
attire
,
and
not
all
women
generally
in
other
behauiour
.
Now
as
these
that
heare
sermons
vse
to
say
,
that
was
a
good
lesson
for
such
a
one
,
so
men
like
well
to
haue
women
taught
their
duties
,
but
not
to
heare
of
their
owne
:
therefore
though
I
omit
it
,
the
Scripture
doth
speake
of
it
,
and
others
haue
written
it
,
and
the
Apostle
Peter
also
after
in
this
Chapter
doth
shew
what
bee
the
duties
of
men
aswell
as
of
women
;
Husbands
(
saith
he
)
dwel
with
your
wiues
as
men
of
knowledge
,
that
is
▪
know
what
you
must
yeeld
to
them
aswell
as
what
yee
may
require
of
them
:
therefore
if
your
wife
bee
ignorant
you
must
teach
her
,
as
Paul
saith
;
Women
must
learne
of
their
husbands
,
if
she
offend
admonish
her
as
Iacob
did
Rachell
,
if
she
be
heauie
If
shee
giue
good
counsell
you
must
hearken
to
her
.
As
God
said
to
Abraham
;
Hearken
to
thy
wife
,
who
said
,
cast
out
the
bond-woman
and
her
sonne
.
God
giue
both
husbands
and
wiues
wisedome
,
loue
,
meekenesse
,
and
all
inward
graces
,
that
they
may
shew
forth
outward
goodnesse
.
¶
A
caueat
for
craftesmen
and
Clothiers
.
IAMES
.
5.
1.
Goe
to
now
yee
ritch
men
,
howle
and
weepe
for
the
miseries
that
shall
come
vpon
you
.
2.
Your
riches
are
corrupt
and
your
garments
are
moth-eaten
.
3.
Your
goulde
and
siluer
is
cankered
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
,
yee
haue
heaped
vp
treasures
for
the
last
dayes
.
4.
Behold
the
hire
of
the
labourers
which
haue
reaped
your
fieldes
,
which
is
of
you
kept
back
by
fraude
,
cryeth
,
and
the
cryes
of
them
which
haue
reaped
are
entred
into
the
eares
of
the
Lorde
of
hoastes
.
THis
Epistle
was
written
to
all
the
Iewes
that
professed
Christ
and
the
Gospell
,
among
whom
as
it
is
in
all
Churches
,
their
were
some
that
rested
in
an
outward
profession
,
and
neglected
a
good
conscience
and
conuersation
,
as
yee
may
see
in
the
former
chapters
.
Those
which
were
such
hipocrites
among
them
,
that
the
Apostle
dealeth
against
were
specially
rich
men
,
for
although
it
may
be
there
were
some
poore
among
them
that
were
bad
enough
as
it
is
euery
where
,
yet
the
Apostle
saw
speciall
cause
to
inuay
against
the
ritch
:
for
in
the
second
chapter
he
speakes
for
the
poore
;
Hath
not
God
saith
he
,
chosen
the
poore
of
this
worlde
that
they
should
be
ritch
in
faith
.
And
speaketh
against
the
rich
;
Doe
not
the
ritch
oppresse
you
by
tirannie
saith
he
,
and
in
this
chapter
he
saith
,
The
ritch
men
howle
and
weepe
for
the
misery
that
shall
come
vpon
you
,
the
labourers
wages
that
you
keepe
backe
by
fraude
,
cryeth
against
you
,
and
in
the
7.
verse
he
speakes
to
the
poore
,
and
●aith
:
Be
patient
therfore
brethren
till
the
comming
of
the
Lord
,
which
dealing
of
the
Apostle
,
I
would
haue
an
answere
●o
their
accusation
,
who
chalenge
the
Minister
for
speaking
so
much
against
the
●●ch
,
and
so
little
against
the
poore
;
reade
●he
Scripture
,
and
yee
shall
finde
the
ritch
●eprooued
tenne
times
to
the
other
once
,
●he
reason
is
because
they
are
most
faulty
,
and
the
reason
of
that
is
as
I
take
it
,
because
most
corporall
discipline
is
vsed
against
the
poore
,
and
therefore
most
spirituall
discipline
had
neede
to
be
vsed
against
the
other
.
Hee
hath
in
the
former
Chapters
exhorted
these
ritch
men
to
repentance
:
Nowe
hee
commeth
to
threaten
them
with
Gods
iudgementes
,
saying
:
Goe
to
you
ritch
m●n
weepe
and
howle
for
the
misery
that
shall
come
vpon
you
▪
&c.
Some
may
aske
if
the
Apostle
doth
condemne
ritches
,
or
if
he
doth
meane
all
ritch
men
,
I
answere
,
no
,
for
ritches
beeing
gotten
by
good
meanes
are
the
blessing
of
God
,
and
there
haue
bin
diuers
good
ritch
men
,
as
Abraham
,
Iob
,
and
others
,
and
no
doubt
there
were
some
good
among
these
people
,
but
the
Text
shewes
that
hee
speakes
of
such
ritch
men
as
got
their
ritches
euill
,
and
vsed
them
not
well
,
and
yet
they
did
laugh
,
as
appeares
in
the
fourth
Chapter
,
but
he
telles
them
heere
there
is
Where
hee
biddes
them
howle
,
the
worde
importes
such
a
lamentation
as
arises
from
the
certaine
expectation
of
the
iudgement
of
God
,
as
it
is
saide
of
Esay
when
hee
sawe
himselfe
depriued
both
of
the
birth-right
and
blessing
,
hee
It
seemes
strange
to
some
,
that
a
man
that
is
hayle
in
his
bodye
,
hath
money
in
his
purse
,
many
suites
of
rayment
to
his
backe
,
and
diuers
dishes
of
meate
on
his
table
,
and
not
a
few
poore
men
at
commandement
,
should
be
bidden
howle
,
but
if
such
●one
knew
himself
to
be
spiritually
poore
,
blinde
,
naked
,
and
miserable
,
one
that
God
is
angry
withall
,
and
the
diuill
hath
a
commission
to
carry
to
hell
,
it
would
quaile
his
courage
,
coole
his
porridge
,
and
make
him
●end
his
cloathes
.
Tour
ritches
are
corrupt
:
Now
the
Apostle
shewes
the
cause
why
such
great
miserie
should
come
vpon
them
,
because
they
did
couetously
heape
vp
ritches
,
and
niggardly
keepe
them
,
rather
suffering
the
poore
to
perish
,
then
to
bestow
them
vpon
their
needy
brethren
.
Some
haue
Golde
(
as
they
will
saye
,
)
haue
seene
no
Sunne
thus
long
,
yet
rather
then
they
will
change
a
peece
of
Golde
the
poore
shall
starue
,
they
haue
thus
many
gownes
,
and
thus
many
paire
of
sheetes
,
but
rather
then
they
will
depart
with
any
of
them
,
the
poore
shall
goe
and
lie
naked
,
and
when
they
haue
filled
their
bagges
with
golde
,
and
their
chestes
with
rayment
,
yet
their
hartes
are
not
full
.
Salomon
saith
:
He
that
coueteth
siluer
shall
not
be
satisfied
with
siluer
;
and
therefore
will
rather
fill
more
bagges
and
cofers
,
then
empty
any
to
fill
the
poores
bellies
.
One
saith
:
The
ritch
man
in
the
Gospel
that
said
he
would
In
that
he
saith
:
Your
ritches
are
corrupt
,
it
shewes
the
nature
of
these
outwarde
things
that
they
are
subiect
to
perishing
,
as
our
Sauiour
Christ
saith
:
They
are
subiect
to
rust
,
Mothes
&
theeues
;
&
therfore
counsels
to
lay
vp
a
beter
treasure
,
when
he
saith
,
these
things
shall
be
a
witnesse
against
them
,
hee
meaneth
the
abusing
of
their
ritches
,
shal
be
laide
to
their
charge
,
as
we
see
in
Mathew
,
when
Christ
saith
:
It
shall
be
saide
to
such
men
,
when
I
was
hungry
,
yee
fed
me
not
,
when
I
was
naked
yee
clothed
me
not
:
therefore
goe
yee
cursed
into
euerlasting
fire
.
Some
may
thinke
themselues
without
danger
of
this
threatning
,
because
they
let
not
their
golde
and
garmentes
rust
and
Moth-eate
for
they
put
foorth
their
money
and
haue
little
in
their
purse
,
they
haue
but
one
suite
of
apparrell
to
their
backe
:
but
though
they
put
foorth
their
mony
,
if
they
put
it
not
foorth
to
that
vse
they
should
,
if
their
garmentes
perish
not
for
want
of
wearing
,
if
the
poore
perish
for
wante
of
clothing
it
is
all
one
,
if
men
vse
not
their
ritches
rightly
,
they
shall
accuse
them
iustly
.
Yee
haue
heaped
vp
treasures
for
the
last
dayes
.
This
is
the
vanity
of
worldly
men
,
they
thinke
their
ritches
shall
serue
them
and
continue
till
the
worldes
ende
,
but
though
theeues
and
wormes
should
not
consume
them
;
yet
they
will
perish
of
themselues
before
that
daye
:
therefore
in
the
first
Chapter
hee
hath
compared
ritches
,
to
Grasse
,
and
although
men
knowe
in
iudgement
they
are
vncertaine
,
yet
their
affection
,
and
practise
is
as
their
should
bee
no
ende
of
them
,
and
although
manye
will
confesse
themselues
to
bee
mortall
,
yet
they
will
liue
and
deale
as
if
they
should
neuer
dye
.
In
the
example
of
the
ritch
man
,
that
built
his
barnes
bigger
,
and
saide
to
his
soule
take
thyne
ease
,
for
thou
hast
foode
laide
vp
for
many
yeares
,
wee
may
see
the
mindes
and
manners
of
other
men
.
Beholde
the
hire
of
the
labourer
,
&c.
This
now
was
their
fault
the
greatnesse
wherof
doth
shew
what
great
misery
shall
come
vpon
them
,
this
word
beholde
is
not
vsed
,
but
when
some
great
and
strange
thing
is
spoken
of
:
therefore
because
it
is
a
thing
monstrous
and
strange
,
that
any
should
be
so
voyde
of
religion
and
humainty
as
to
defraude
the
poore
of
their
wages
,
he
saith
beholde
,
they
did
not
onely
not
relieue
the
poore
with
their
superfluous
garmentes
,
but
they
did
defraude
and
oppresse
the
poore
,
to
increase
their
wealth
and
augment
their
wardrop
,
but
this
is
an
euill
expresly
thou
shalt
not
doe
thy
neighbour
wrong
,
nor
rob
him
;
and
presently
he
addeth
:
The
workemans
hire
shall
not
abide
with
thee
vntill
the
morning
;
In
Deutronomie
it
is
saide
:
Thou
shalt
not
oppresse
an
hired
seruant
,
but
thou
shalt
giue
him
his
hire
for
his
day
:
neither
shall
the
Sunne
goe
downe
vpon
it
,
for
he
is
poore
,
and
therewith
fastaineth
his
life
,
least
he
cry
against
thee
to
the
Lord
,
and
it
be
sinne
vnto
thee
;
Yet
this
hath
beene
a
common
sinne
in
al
ages
,
according
to
the
prouerbe
;
where
the
stile
is
lowe
men
soone
goe
ouer
,
and
as
it
was
a
common
sinne
among
the
people
,
so
it
was
commonly
reprooued
&
threatned
among
the
Prophetes
.
Ieremie
saithe
,
Woe
vnto
him
that
buildeth
a
house
by
vnrighteousnes
,
be
vseth
his
neighbour
without
wages
,
and
giueth
him
not
for
his
worke
.
Amos
saith
;
Mathew
saith
:
The
Lorde
wil
be
a
swift
witnesse
against
them
that
wrongfully
keepe
backe
the
hirelings
wages
,
and
vexe
the
widow
and
fatherlesse
;
and
this
sinne
of
oppressing
and
defrauding
the
poore
,
was
not
onely
commited
and
reprooued
in
the
time
of
the
Prophets
but
of
the
Apostles
,
as
wee
may
see
in
the
former
Epistle
to
the
Thessalonians
,
where
the
Apostle
willes
Iames
:
The
labourers
wages
that
is
by
you
kept
backe
by
fraude
cryeth
against
you
,
therefore
woe
be
vnto
you
.
As
then
ritch
men
defrauded
those
poore
that
wrought
in
their
fields
,
so
now
they
defraude
those
poore
that
worke
in
their
shops
;
as
this
vice
was
then
in
husbandmen
and
occupyers
of
land
,
so
it
is
now
in
tradesmen
and
makers
of
cloath
.
The
poore
are
defrauded
of
their
wages
diuers
wayes
.
1.
When
ritch
men
giue
the
poore
nothing
for
their
worke
.
2.
When
they
giue
not
the
poore
sufficient
wages
,
but
will
haue
them
doe
two
penny-worth
or
three
halfe-penny-worth
for
a
penny
;
as
Jacob
when
he
had
serued
for
faire
Rahel
,
hee
was
rewarded
with
bleare-eyed
Leah
.
3.
When
they
change
the
wages
of
the
poore
,
giuing
them
not
the
same
but
worse
,
not
money
but
bad
or
deare
commodities
.
4.
When
they
keepe
poore
mens
wages
long
in
their
handes
,
or
longer
then
they
should
to
their
owne
aduantage
,
and
the
poores
disaduantage
all
these
wayes
,
not
onely
some
other
ritch
men
,
but
Clothiers
doe
defraude
the
poore
at
this
day
:
some
haue
many
an
houres
worke
for
nothing
:
some
doe
change
their
wages
,
and
paye
them
with
bad
or
deare
commodities
,
some
doe
keepe
their
money
long
in
their
handes
and
driue
them
to
extremities
,
the
most
of
them
,
I
feare
all
,
doe
giue
the
poore
too
little
wages
for
their
worke
.
There
bee
three
rules
of
equity
,
that
are
respected
in
giuing
of
wages
.
1
The
first
our
Sauiour
Christ
himselfe
speakes
of
,
saying
:
Whatsoeur
yee
would
that
men
should
doe
to
you
,
euen
so
doe
yee
to
them
.
2
The
second
is
that
the
Apostle
Paul
speakes
of
:
Let
him
that
stole
steale
no
more
,
3
The
third
rule
is
that
common
rule
of
equity
,
that
not
onely
religion
hath
taught
Christians
,
but
that
the
light
of
nature
hath
taught
men
of
all
other
trades
.
First
let
vs
see
the
equity
of
these
rules
that
wee
may
iudge
whether
we
be
bound
to
them
or
no
,
and
then
see
if
we
be
ruled
by
them
.
For
the
first
,
it
is
our
Sauiour
Christes
owne
rule
,
who
hauing
interpreted
the
lawe
,
and
prescribed
many
duties
of
righteousnesse
in
perticuler
,
he
sets
downe
this
generall
rule
,
whatsoeuer
yee
would
by
the
light
of
nature
,
not
by
the
corruption
of
nature
,
for
so
thorow
a
corrupt
affection
,
and
when
he
is
in
a
temptation
,
some
man
at
some
time
would
haue
another
to
kill
him
as
Saul
,
and
some
man
thorow
a
corrupt
affection
would
haue
another
too
much
to
respect
him
,
as
the
sonnes
of
Zebedeus
:
but
whatsoeuer
yee
would
by
the
light
of
nature
,
whereby
a
man
doth
desire
any
thing
that
is
fitte
for
him
to
desire
,
and
that
is
fitte
another
man
should
doe
to
him
,
euen
so
doe
you
to
another
:
as
if
our
Sauiour
Christ
should
say
;
Wouldest
thou
if
thou
wert
poore
haue
another
to
releeue
thee
?
then
thou
that
art
ritch
releeue
the
poore
:
wouldest
thou
if
thou
wert
a
labourer
haue
answerable
wages
paid
thee
?
then
thou
that
hast
thy
worke
done
recompence
the
labourer
:
yee
see
this
rule
cannot
be
excepted
against
.
The
second
is
the
rule
of
the
Apostle
Paul
writing
to
the
Ephesians
,
where
hee
But
it
will
bee
obiected
,
if
hee
haue
a
charge
hee
cannot
doe
it
,
I
answere
,
wee
must
suppose
if
hee
hath
children
hee
hath
a
wife
,
that
is
a
second
person
to
ioyne
with
him
in
labour
:
now
the
Scripture
appointing
men
and
women
able
of
body
,
no
other
meanes
but
labour
,
wee
must
suppose
that
they
may
by
their
labour
maintaine
their
children
while
they
be
little
,
vntill
they
bee
also
able
to
labour
,
which
commonlye
is
not
many
,
nor
any
long
time
:
And
thus
it
is
among
the
Dutch
folkes
,
who
doe
so
labour
and
bring
vp
their
children
to
worke
that
thereby
they
are
susteined
.
Therefore
I
conclude
from
this
rule
of
the
Apostle
,
that
if
anye
cannot
sustaine
themselues
ordinarilye
,
for
I
speake
not
but
that
there
may
bee
some
secret
cursse
or
punishment
of
God
vpon
some
man
;
As
the
Prophet
Hagge
sayth
in
his
They
shall
e●rne
wages
and
put
it
in
a
bottomlesse
bagge
,
but
otherwise
those
that
bee
such
able
persons
of
bodie
,
as
I
haue
spoken
of
before
,
if
they
cannot
sustaine
themselues
,
if
they
wante
not
woorke
,
nor
a
dilligente
hande
in
their
worke
,
then
it
must
follow
they
haue
not
an
equall
recompence
for
their
worke
.
The
third
rule
as
I
said
,
is
that
equitie
which
is
followed
not
onely
by
religious
men
by
the
light
of
religion
,
but
also
by
those
that
haue
no
religion
by
the
light
of
nature
of
all
other
trades
,
and
that
in
the
time
and
place
where
wee
liue
now
,
wee
knowe
that
by
nature
men
will
not
commonly
giue
with
the
most
wages
,
but
with
the
least
,
and
if
some
one
or
some
fewe
would
,
yet
the
multitude
will
not
;
therfore
this
rule
also
cannot
iustly
bee
excepted
against
,
especially
if
the
circumstances
bee
weyed
,
and
things
be
made
proporcionable
.
Therfore
I
thinke
it
euident
,
that
these
rules
must
direct
vs
in
the
matter
of
giuing
wages
,
and
that
all
men
should
examine
their
practise
therein
by
them
:
therefore
now
wee
will
consider
whether
Clothiers
whome
I
doe
specially
indeauour
to
informe
and
reforme
by
this
treatise
,
doe
in
their
wages
follow
these
rules
or
no.
If
any
should
inquire
why
I
picke
out
Clothiers
rather
than
any
other
to
speake
of
,
I
answer
,
because
when
I
preached
this
sermon
,
my
auditory
consisted
of
them
,
&
because
considering
the
greatnesse
,
variety
,
&
continuance
of
their
opressions
,
with
the
multitude
of
those
that
are
oppressed
,
with
the
consequences
that
follows
therevpon
,
I
take
it
to
be
one
of
the
greatest
sinnes
that
in
our
age
hath
beene
committed
in
this
countrie
against
the
second
table
of
the
lawe
,
also
because
some
Clothiers
haue
shewed
deafe
eares
in
hearing
it
,
vnwise
tongues
in
speaking
of
it
,
I
would
see
if
they
haue
my
better
eyes
to
read
it
.
But
in
speaking
of
this
matter
,
I
would
not
be
taken
to
speake
against
the
trade
of
Cloathing
,
which
I
confesse
is
a
necessary
,
a
commendable
and
profitable
trade
,
and
the
estate
of
our
country
considered
,
is
in
diuers
respects
to
be
preferred
before
many
other
trades
.
Also
I
would
not
be
taken
to
speake
against
the
persons
of
any
that
doe
professe
and
followe
this
trade
,
much
lesse
my
owne
neighbours
,
but
against
the
common
iniustice
that
is
crept
into
that
trade
Further
,
I
would
not
be
taken
to
accuse
all
Clothiers
this
way
,
seeing
there
be
many
that
I
know
not
,
as
I
will
not
euery
way
excuse
any
that
I
know
.
Finally
,
as
I
appeale
to
God
that
I
haue
no
other
purpose
in
writing
hereof
,
then
to
further
his
righteousnesse
and
ritch
mens
happinesse
,
then
to
discharge
my
owne
dutye
,
and
to
helpe
the
poores
misery
:
so
I
wishe
them
whome
this
matter
concernes
,
to
be
of
the
same
minde
in
reading
and
practising
of
it
,
and
therefore
to
consider
whether
they
doe
cut
,
not
their
cloath
,
but
the
wages
of
those
that
make
their
cloath
,
by
the
metwand
or
rules
aforesaid
,
or
no.
For
the
first
rule
,
I
suppose
Clothiers
will
not
say
in
paying
their
worke-folkes
wages
they
doe
as
they
would
be
done
to
;
if
some
will
say
so
,
let
it
be
tryed
by
God
and
the
countrie
,
when
they
haue
read
this
discourse
,
and
in
the
meane
season
let
this
reason
disprooue
it
,
that
Clothiers
do
complaine
of
their
Markets
,
and
finde
faulte
with
their
Marchants
,
when
their
paines
is
much
lesse
,
their
gaines
much
greater
,
and
their
vsage
much
better
then
their
poore
worke-folkes
.
For
the
second
rule
,
that
those
that
worke
vnder
them
should
by
their
labour
sustaine
themselues
,
and
helpe
those
that
cannot
worke
,
and
therfore
their
wages
should
be
answerable
that
they
might
do
so
.
Clothiers
cannot
say
they
follow
this
rule
,
for
experience
teaches
,
that
most
of
their
work-folkes
,
except
such
as
haue
some
other
meanes
to
liue
,
or
be
of
some
rare
hardnes
of
body
and
resolution
of
minde
,
to
worke
night
and
day
,
and
be
without
charge
,
are
so
farre
from
being
able
to
sustaine
themselues
by
their
labour
,
that
they
must
bee
susteined
by
others
,
they
are
so
farre
from
being
able
to
giue
a
penny
to
those
that
cannot
labor
,
that
except
such
as
be
before
excepted
,
they
bee
most
of
them
beggers
and
haue
need
to
take
reliefe
.
For
the
third
rule
,
which
is
the
common
equitie
that
all
men
of
other
trades
follow
in
giuing
of
wages
,
whether
Carpenters
,
Masons
,
Thatchers
,
labourers
,
or
any
other
,
a
workman
that
workes
by
the
day
hath
at
the
least
foure
pence
a
day
and
meate
and
drinke
.
But
Clothiers
goe
not
this
way
to
worke
to
finde
their
workefolkes
meate
&
drinke
,
as
in
time
past
,
they
haue
found
out
a
cheaper
way
,
therefore
the
comparison
must
be
where
there
is
no
meate
&
drinke
giuen
:
therefore
let
it
bee
considered
,
that
in
other
trades
those
that
worke
for
wages
without
meate
&
drinke
,
the
soriest
workman
,
and
that
in
the
shortest
dayes
hath
eight
pence
a
day
,
and
so
as
the
workman
is
better
and
the
dayes
longer
he
hath
nine
pence
,
ten
pence
,
&
twelue
pence
a
day
;
now
let
vs
see
whether
clothiers
folow
this
rule
.
And
first
to
begin
with
their
Spinners
,
who
commonly
are
women
take
not
the
soriest
but
the
skilfullest
&
the
diligentest
,
and
they
cannot
earne
in
Clothiers
worke
,
I
meane
those
Clothiers
that
are
called
Blew
men
,
aboue
three
pence
or
foure
pence
a
day
,
both
towards
their
owne
finding
,
and
their
Wheele
and
Cardes
,
that
doe
weare
much
in
that
kinde
of
worke
,
marke
that
I
say
foure
pence
a
day
,
which
is
the
greatest
earning
of
a
Spinner
in
blewe
worke
that
I
can
learne
,
that
they
may
bring
no
instance
against
me
.
And
marke
that
I
compare
the
best
Spinners
with
the
worste
labourers
in
other
trades
,
and
then
see
the
difference
,
the
other
hauing
eight
pence
a
day
in
other
trades
,
and
these
haue
but
foure
pence
.
What
difference
is
there
then
,
if
you
compare
the
sorrie
Spinner
which
can
earne
not
three
pence
nor
two
pence
a
day
,
with
the
sorie
labourer
which
hath
eight
pence
a
day
,
or
the
best
labourer
which
hath
twelue
pence
and
ten
pence
a
day
,
with
the
best
Spinner
that
hath
but
three
pence
or
foure
pence
.
If
any
Clothiers
should
say
that
some
Spinners
wil
earne
more
then
three
pence
or
foure
pence
a
day
,
I
disproue
it
by
the
confession
of
Clothiers
themselues
,
who
say
,
that
Spinners
and
Weauers
earne
their
penny
very
hardly
;
and
by
the
practise
of
all
such
women
who
will
refuse
to
Spinne
and
choose
to
burle
,
for
which
worke
Clothiers
giue
but
three
pence
,
&
in
the
best
places
but
foure
pence
a
daye
,
this
the
Clothiers
deny
not
,
but
they
defend
it
,
and
obiect
that
they
set
the
poores
children
on
worke
also
,
it
is
true
,
else
how
should
they
make
so
much
cloth
,
if
they
had
not
many
hands
about
it
,
but
children
haue
but
childrens
wages
,
they
haue
so
much
for
a
pound
,
or
they
spin
thu●
many
knots
for
a
peny
,
according
to
which
rate
the
mothers
can
earne
but
two
pence
,
three
pence
or
foure
pence
at
the
most
,
what
thinke
wee
can
the
children
earne
.
Further
,
Clothiers
obiect
there
must
bee
a
difference
put
betweene
men
and
women
,
this
I
will
graunt
them
,
yet
women
are
as
artificiall
and
profitable
in
those
kindes
of
workes
for
the
Clothier
,
as
men
could
be
if
they
were
brought
vp
vnto
it
;
but
they
wil
further
presse
this
obiection
,
and
say
;
As
maide
seruants
haue
lesse
wages
then
men
seruants
,
by
the
same
reason
other
women
should
haue
lesse
wages
then
men
:
but
though
maidseruants
haue
lesse
wages
,
yet
they
haue
better
dyet
&
haue
easier
worke
and
weares
lesse
apparel
,
but
many
women
that
worke
vnder
Clothiers
in
spinning
&
carding
,
and
breaking
of
Woll
,
doe
toyle
their
armes
,
and
foyle
their
clothes
asmuch
as
many
men
of
other
trades
,
and
yet
haue
so
much
lesse
wages
,
as
I
haue
sayde
,
the
same
women
when
they
worke
not
with
Clothyers
but
with
other
men
,
in
other
worke
haue
better
wages
,
if
they
keepe
a
woman
in
child-bed
they
haue
three
pence
a
daye
and
meate
and
drinke
,
if
they
make
Haye
they
haue
three
pence
or
two
pence
a
day
and
meate
and
drinke
,
if
shee
reape
Corne
,
shee
hath
foure
pence
and
sixe
pence
a
day
and
meate
and
drinke
,
those
that
carrie
Tankardes
in
London
can
earne
sixe
pence
and
seauen
pence
a
daye
,
all
which
are
double
the
wages
they
haue
in
Clothiers
worke
,
as
afore
is
saide
:
yea
if
the
same
women
doe
worke
with
Clothiers
themselues
in
other
businesse
,
whether
those
before
named
,
or
any
other
,
which
yet
are
not
so
profitable
to
them
as
the
workers
of
their
trade
,
they
giue
them
such
wages
as
other
men
doe
:
why
should
they
that
would
bee
thought
to
haue
the
most
Gentleman-like
trade
of
others
,
bee
the
most
base
and
beggerlie
in
their
wages
of
all
others
?
and
why
should
they
giue
for
the
worke
of
their
trade
,
which
is
more
gainefull
to
them
then
any
other
businesse
lesse
wages
then
for
anye
other
worke
?
But
let
it
be
granted
,
that
the
womans
sexe
should
haue
lesse
wages
then
men
,
it
cannot
be
granted
that
there
should
be
difference
more
then
halfe
in
halfe
betweene
them
,
when
the
woman
spendes
as
much
time
,
takes
asmuch
paines
,
and
dooth
as
profitable
worke
as
men
of
other
trades
,
as
I
haue
saide
afore
,
but
I
will
leaue
the
women
that
worke
vnder
Clothiers
,
and
come
to
the
men
.
And
first
for
their
Weauers
,
their
wages
is
thus
much
or
so
much
for
a
Cloth
,
as
it
is
finer
or
courser
:
but
by
the
way
marke
that
the
Clothier
sets
the
price
,
wheras
in
other
trades
men
set
the
price
of
their
owne
worke
,
and
other
men
aske
their
workmen
either
when
they
begin
or
when
they
haue
done
,
what
they
shall
paye
,
but
Clothiers
will
set
downe
what
these
that
worke
shall
haue
,
as
if
one
man
should
beare
two
persons
both
of
the
buyer
and
seller
.
Now
the
wages
that
the
Weauers
haue
they
deuide
into
three
partes
,
two
parts
are
appointed
to
two
men
that
Weaue
the
cloath
,
the
third
part
is
allowed
for
a
boye
that
windeth
the
Quilles
,
and
to
maintaine
the
charge
and
reperation
of
the
Loombes
and
lightes
.
Now
many
weauers
doe
complaine
,
and
that
not
sodenly
,
but
often
and
aduisedly
,
not
bad
persons
that
care
not
what
they
say
,
but
sober
and
honest
men
,
that
when
they
recken
the
dayes
that
they
be
about
their
cloath
,
and
proportion
their
wages
that
they
haue
for
weauing
it
,
it
growes
but
to
sixe
pence
a
day
,
and
that
it
is
as
often
but
fiue
pence
and
foure
pence
a
day
,
when
their
worke
is
at
the
worst
,
then
it
is
eyther
eight
pence
or
seauen
pence
a
day
when
their
worke
is
at
the
best
,
although
as
the
order
of
these
workemen
is
,
they
continue
at
worke
from
the
bell
to
the
bell
,
from
foure
of
the
clock
in
the
morning
,
till
eight
of
the
clocke
at
night
,
which
is
three
houres
in
a
day
longer
then
other
men
of
other
trades
doe
worke
,
that
haue
greater
wages
,
as
I
haue
shewed
,
which
time
in
the
morning
and
euening
consider
,
if
it
lesson
not
Weauers
wages
almost
a
fourth
part
,
and
then
compare
them
,
and
see
if
Weauers
haue
much
more
wages
then
Spinners
and
Burkers
that
are
women
,
and
so
if
they
haue
any
more
then
halfe
so
much
wages
then
other
workemen
haue
of
other
trades
,
in
which
respect
I
knowe
some
Weauers
haue
wished
themselues
Taylors
that
haue
foure
pence
a
daye
and
meate
and
drinke
,
and
I
knowe
some
that
haue
leaft
their
Weauing
wherein
they
serued
a
prentice-hood
,
and
haue
taken
a
Spade
and
a
hooke
,
and
I
knowe
some
very
skilfull
in
Weauing
Clothiers
worke
,
that
haue
left
it
and
become
learners
to
Weaue
Dutch
worke
.
But
Clothiers
obiect
,
though
this
bee
true
,
yet
it
is
tollerable
,
because
Weauers
stroy
not
so
much
apparell
as
other
trades
men
doe
,
and
their
worke
not
beeing
so
stirring
,
they
spende
not
so
much
meate
and
drinke
as
others
doe
.
For
answer
to
the
first
parte
of
this
obiection
:
If
some
men
of
other
trades
stroye
more
,
others
doe
stroye
lesse
,
as
Taylors
,
Shoomakers
and
Ioyners
:
but
I
see
not
but
Weauers
considering
the
wearing
of
their
hoase
behinde
,
and
their
dublets
afore
,
doe
stroye
as
much
as
labourers
:
if
there
bee
any
difference
,
the
oddes
of
their
wages
for
one
daye
,
will
mende
the
labourers
shooes
for
twentye
dayes
.
For
answere
to
the
second
parte
of
this
obiection
,
that
Weauers
stirre
not
so
much
,
and
therefore
eate
not
so
much
as
workemen
of
other
trades
:
but
Taylors
,
Shoomakers
,
and
some
other
,
stirre
not
so
much
as
they
,
and
therefore
by
their
reason
eate
lesse
,
and
yet
as
yee
haue
seene
haue
more
wages
.
But
graunt
that
Weauers
doe
eate
lesse
meate
then
labourers
,
that
which
they
spare
from
their
belly
eyther
because
they
haue
it
not
to
eate
,
or
if
they
will
haue
it
so
,
because
they
haue
not
so
great
a
stomacke
,
they
spende
in
their
strength
,
health
and
life
,
by
getting
colde
and
diseases
,
as
wee
see
they
looke
not
so
freshe
,
nor
liue
not
so
long
as
labourers
doe
.
But
if
there
were
nothing
to
counteruaile
that
difference
in
apparell
and
dyet
,
is
it
reason
that
that
which
is
spared
from
the
poore
mans
backe
and
bellye
,
should
bee
put
into
the
Clothiers
pursse
.
It
is
not
that
the
Prophet
complaines
of
saying
;
Yee
eate
vp
my
people
as
it
were
But
least
anye
should
aske
why
I
speake
not
of
Sheeremen
,
I
am
not
priuie
to
their
wages
,
but
I
suppose
it
is
not
great
,
by
the
littlenesse
of
theyr
estate
that
bee
of
that
trade
,
diuers
of
them
beeing
the
poorest
in
Townes
,
and
none
of
them
ritche
that
I
knowe
in
these
times
:
but
I
thinke
Sheeremens
wages
is
the
best
of
the
rest
,
and
yet
not
so
much
as
the
wages
of
workemen
of
other
trades
,
for
the
greatest
wages
of
a
Shereman
that
is
hyred
by
the
daye
is
but
tenne
pence
,
though
he
doe
worke
from
foure
till
eight
of
the
clocke
,
which
is
as
I
sayde
three
houres
longer
then
other
tradesmen
doe
woorke
,
that
haue
asmuch
wages
.
But
if
Sheeremans
wages
were
not
better
then
others
that
worke
vnder
Clothiers
,
they
should
liue
worste
of
all
,
their
tooles
that
they
worke
with
beeing
so
costly
,
their
worke
so
vncertaine
,
that
must
waite
vppon
the
weather
,
and
continues
commonly
but
for
the
Winter
part
of
the
yeare
,
and
as
it
is
vncertaine
so
it
is
diuerous
,
and
hath
many
turne-againes
and
dangerous
,
for
if
they
leaue
a
cloath
on
the
Tainter
and
it
be
stolne
they
be
answerable
for
it
:
but
although
their
wages
be
somwhat
better
then
Weauers
,
by
that
time
they
haue
forborne
their
mony
some
three
,
some
sixe
moneths
,
by
that
time
they
haue
attended
about
Clothiers
other
businesse
many
houres
and
halfe
dayes
for
nothing
,
and
by
that
time
the
losse
they
sustaine
by
taking
deere
commodities
be
deducted
,
I
suppose
there
will
bee
no
great
difference
,
especially
by
that
time
many
of
them
haue
beaten
in
flockes
at
least
,
for
some
Clothiers
to
make
the
cloath
carry
a
counterfet
shew
,
&
haue
set
and
dried
their
Cloathes
vpon
the
Saboth
day
,
and
strayned
their
conscience
as
much
as
their
Cloath
vpon
the
taynter
,
they
will
be
found
poore
sheremen
,
&
this
is
the
reason
in
my
iudgement
according
to
reason
,
that
Clothiers
growe
more
speedily
and
more
aboundantly
ritch
then
other
men
,
because
their
worke
is
done
for
halfe
the
valewe
that
other
mens
is
:
for
consider
with
mee
what
it
is
to
gaine
by
euery
man
that
is
their
weauer
,
three
pence
or
foure
pence
a
day
,
by
euery
woman
that
is
their
burlier
,
Picker
,
Breaker
or
Spinner
,
two
pence
a
daye
and
by
euery
childe
that
workes
for
them
a
penny
or
a
halfe-penny
a
daye
,
if
it
were
no
more
,
what
this
amounts
vnto
,
to
those
Clothyers
that
haue
fiue
hundred
,
foure
hundred
,
three
hundred
,
or
a
hundred
working
vnder
them
more
or
lesse
:
or
if
yee
will
reckon
it
thus
,
that
the
Clothier
gaines
but
a
peny
in
euery
pound
of
Woll
spinning
,
as
in
the
least
presumption
they
must
doe
if
it
be
weighed
by
the
weightes
of
the
Sanctuarie
,
it
amountes
to
sixe
shillings
eight
pence
in
euery
cloath
,
there
being
about
foure
score
pound
of
yarne
in
a
cloath
,
and
if
they
gaine
by
the
Weauer
but
halfe
so
much
,
although
I
haue
heard
workemen
compare
the
Weauing
and
spinning
equally
together
.
To
speake
nothing
of
that
they
gaine
by
their
burlers
and
pickers
,
who
haue
but
three
pence
a
daye
,
nor
to
speake
nothing
of
that
they
gaine
by
breakers
and
sheermen
,
yet
that
they
gaine
by
Weauers
and
Spinners
in
this
smallest
estimation
,
comes
to
ten
shillings
in
euery
cloath
,
now
to
what
summe
growes
that
vnto
them
,
that
make
a
thousand
,
500.
400.
200.
cloathes
in
a
yeare
.
But
they
obiect
against
this
,
that
sometime
they
gaine
not
ten
shillings
in
a
cloth
towards
all
their
cost
and
paines
,
but
marke
that
,
they
say
somtimes
,
I
grant
it
;
but
that
is
sildome
when
they
are
ouer-seene
in
the
choise
of
their
Oade
,
Indeco
ashes
,
or
the
like
;
or
when
their
Oade
setters
are
ouer-seene
in
setting
their
Fattes
,
but
otherwise
Clothiers
themselues
haue
confessed
,
that
their
ordinarie
gaine
at
the
least
reckoning
is
twice
ten
shillings
in
a
cloath
,
not
speaking
of
those
course
ones
that
they
call
Roges
,
but
of
such
as
may
worthily
beare
the
name
of
Broade
cloathes
,
yea
it
is
euident
that
oftentimes
they
gaine
three
times
,
foure
times
then
shillings
in
a
Cloath
and
more
,
it
is
not
knowne
what
.
But
they
say
their
gaines
growes
otherwayes
then
by
their
workefolkes
,
as
by
buiing
their
wooll
,
their
oade
,
their
indico
,
and
the
like
,
at
the
best
hand
,
&
by
selling
their
Clothes
well
,
I
answer
;
first
for
their
buying
,
except
the
corrupt
deuices
that
some
(
I
hope
not
all
)
doe
vse
that
way
which
I
will
not
speake
of
,
my
Text
onely
reproouing
iniury
to
the
poore
,
I
suppose
their
gaine
is
not
great
that
waye
,
but
as
it
falles
out
in
all
such
vncertaine
things
,
that
sometime
they
may
gaine
,
and
sometime
they
may
loose
,
sellers
beeing
as
prouident
as
buyers
:
now
for
the
gaine
that
they
haue
by
selling
,
they
meane
by
selling
of
time
,
to
this
I
answere
.
Although
I
would
haue
such
gaine
examined
by
the
rule
and
reason
,
whereby
we
condemne
vsury
,
seeing
they
venture
not
charitably
with
the
Marchant
,
but
if
his
state
crackes
not
their
stocke
holdes
,
though
his
ship
sinkes
:
yet
I
deny
not
,
but
as
they
gaine
sometime
by
their
buying
,
so
they
gaine
often
by
this
kind
of
selling
,
although
some
time
they
loose
by
both
.
But
their
certaine
,
their
ordinary
,
and
so
their
chiefe
gaine
,
I
dare
say
in
the
iudgement
of
reason
,
is
that
they
get
by
&
from
the
poore
people
,
by
the
more
cheape
doing
of
their
worke
,
then
other
mens
,
which
is
miserable
gaine
,
as
if
a
man
should
rob
the
spittle-house
.
Now
as
wee
haue
seene
the
Clothiers
gaine
,
let
vs
see
the
poores
losse
:
in
the
law
when
they
bought
men
,
women
,
and
children
for
mony
,
&
kept
them
only
for
their
worke
,
when
the
yeare
of
their
freedome
came
,
they
might
not
send
them
awaye
empty
,
but
in
this
case
I
haue
in
hand
,
it
is
otherwise
,
that
where
some
Clothiers
dies
worth
twenty
thousand
pound
,
some
workeman
that
hath
wrought
vnder
him
not
seuen
,
but
twenty
yeare
,
dies
not
worth
twenty
groates
:
let
it
bee
considered
how
the
poore
can
liue
of
the
wages
they
haue
,
as
it
is
set
downe
before
what
they
can
earne
,
if
they
be
wel
and
not
hindred
by
sickenesse
,
sucking
children
or
the
like
:
but
if
any
of
these
hindrances
fall
vnto
them
,
how
shall
they
buy
them
&
theirs
bread
,
clothes
,
fire-wood
pay
their
house
rent
,
and
such
like
necessaries
for
their
life
.
Yea
this
abridgement
of
wages
is
a
cause
of
all
the
misery
of
the
poore
,
both
in
body
and
soule
,
for
by
reason
of
their
small
earnings
,
they
cannot
spare
an
houre
in
a
weeke
,
but
must
take
the
Saboth
to
washe
their
cloathes
,
to
peece
their
ragges
,
to
fetch
a
bundle
of
wood
,
when
they
should
come
to
Church
to
serue
God
,
yea
they
do
not
onely
this
way
sinne
by
occasion
thereof
,
but
are
hazarded
vpon
dangerous
temptations
of
pilfring
&
stealing
,
as
Agar
said
:
giue
me
not
pouerty
,
least
I
steale
,
which
I
feare
is
one
woful
meanes
of
many
of
the
poores
liuing
,
let
it
be
considered
Christianly
and
equally
if
it
bee
not
so
that
by
this
meanes
a
fewe
Clothiers
in
a
countrye
growe
ritch
and
many
thousandes
growe
poore
,
and
if
the
inritching
of
two
or
three
in
a
Towne
,
bee
not
the
impouerishing
of
many
,
if
I
may
not
saye
the
hindring
of
all
the
Towne
,
for
not
onely
those
that
worke
vnder
them
,
finde
it
those
waies
yee
haue
hard
,
but
other
Townsmen
also
:
and
not
to
speake
of
that
that
other
men
beare
out
,
rates
according
to
their
ability
,
that
is
seene
when
Clothiers
go
away
,
much
more
easily
in
that
their
ability
is
not
seene
,
that
other
men
maintaine
the
minister
of
their
landes
and
labours
,
when
Clothiers
do
nothing
:
that
they
do
put
away
Corne
,
either
that
they
buy
for
dayes
,
or
that
they
haue
growing
,
to
their
workefolkes
at
a
greater
rate
then
the
market
,
&
so
are
occasions
of
raising
the
price
thorow
the
country
.
But
onely
to
speake
of
that
that
is
pertinent
,
to
my
purpose
that
other
men
partly
by
compulsion
,
and
partly
by
compassion
are
faine
to
releeue
those
by
charity
,
whome
the
Clothiers
as
before
doe
impouerish
by
iniury
,
other
men
lend
the
poore
money
,
Corne
and
other
things
,
beeing
faine
to
loose
it
,
when
Clothiers
if
they
lend
them
any
thing
will
paye
themselues
againe
in
their
worke
.
The
Prophets
doe
much
and
often
complaine
of
ritch
mens
grinding
the
faces
of
the
poore
,
flaying
of
their
skinnes
,
&
buying
the
needy
for
siluer
,
and
for
shoes
:
now
who
may
be
charged
with
these
things
,
in
our
time
and
in
our
country
,
but
the
Clothiers
that
generally
doe
deale
with
them
.
But
some
will
say
the
Marchantes
deale
as
euill
with
their
workemen
,
patching
and
pressing
them
with
commodities
,
if
the
Marchantes
doe
so
,
as
I
know
some
haue
done
,
and
thinke
still
some
doe
▪
they
are
in
the
same
condemnation
,
but
who
doth
it
in
any
comparison
of
number
or
measure
like
the
Clothiers
,
who
haue
all
the
time
and
all
the
labour
and
all
the
cunning
,
I
wil
not
say
of
all
,
but
of
almost
all
the
poore
,
for
all
which
in
the
winding
vp
the
poore
get
nothing
but
a
lowse
.
But
as
it
is
wisedome
and
iustice
in
all
controuersies
,
to
heare
both
tales
,
so
besides
their
perticuler
obiections
that
before
haue
fallen
in
by
the
way
,
let
vs
heare
further
what
Clothiers
can
aleadge
for
themselues
,
either
against
this
occasion
,
or
for
their
owne
accusation
.
Clothiers
pleade
for
the
defence
of
their
course
in
this
wages
,
and
say
they
may
giue
their
workefolkes
lesse
wages
then
others
doe
,
because
they
set
their
workefolkes
on
worke
all
the
yeare
,
when
others
sometime
doe
want
worke
,
by
the
waye
,
marke
that
wee
haue
their
confession
,
that
they
giue
their
workefolkes
lesse
wages
then
other
men
doe
theirs
:
now
they
saye
they
may
doe
so
for
this
reason
,
that
they
set
them
on
worke
all
the
yeare
,
which
saye
they
,
others
doe
not
:
but
to
this
I
answere
,
if
they
doe
set
them
on
worke
all
the
yeare
,
they
haue
the
more
gaine
,
and
not
the
lesse
worke
,
is
this
a
good
reason
,
that
because
the
poore
doe
lengthen
their
worke
,
therefore
they
maye
shorten
their
wages
:
but
most
Clothyers
doe
not
set
the
poore
on
worke
all
the
yeare
,
but
all
Labourers
and
Masons
doe
sometime
want
worke
in
Winter
,
so
doe
their
workefolkes
in
Summer
,
and
their
workefolkes
in
Summer
doe
worke
in
the
fieldes
about
Haye
or
Corne
,
and
haue
the
wages
of
Labourers
aforesaid
,
that
is
foure
pence
and
sixe
pence
a
day
,
and
meate
and
drinke
,
but
in
Winter
when
Labourers
shall
want
worke
&
shall
spinne
and
carde
vnder
them
they
cannot
earne
two
pence
or
three
pence
,
towardes
their
bread
and
drinke
,
and
whereas
husbandmen
giue
better
diet
and
better
wages
in
haruest
for
their
hast
,
Winter
being
the
Clothiers
time
of
haruest
and
hast
,
they
giue
no
more
then
their
former
pittance
.
The
Clothiers
say
we
can
haue
our
worke
done
thus
,
&
if
one
will
not
another
will
.
I
answere
,
necessity
hath
no
law
,
the
poore
must
worke
sot
little
rather
then
sit
still
for
nothing
,
for
among
the
Clothiers
themselues
there
is
this
prouerbe
;
Of
a
hard
earned
penny
a
man
may
liue
,
but
of
none
he
cannot
:
in
other
cases
they
can
see
,
and
would
saye
men
must
not
looke
what
they
can
haue
,
or
what
they
can
doe
,
but
what
they
may
and
what
they
should
.
They
haue
another
obiection
much
like
the
former
,
the
poore
were
better
doe
thus
then
doe
nothing
,
because
(
for
that
must
follow
)
that
halfe
a
loafe
is
better
then
no
breade
,
true
,
but
if
they
themselues
alwayes
should
giue
a
pennye
for
a
halfe
penny
loafe
,
it
would
in
time
make
them
haue
a
thin
purse
and
thin
cheekes
.
That
I
may
omit
nothing
that
they
can
saye
for
themselues
,
it
is
further
obiected
,
that
tryall
hath
beene
made
,
and
the
poore
will
earne
more
in
Clothiers
worke
,
then
they
can
doe
in
any
other
worke
.
But
if
they
meane
by
poore
men
of
other
trades
,
as
Masons
,
Shoomakers
,
Taylors
,
Thatchers
,
Labourers
,
&c.
Then
it
is
vntrue
,
for
I
haue
shewed
before
,
that
all
these
haue
much
more
,
&
many
of
them
double
their
work-folkes
wages
:
therefore
they
must
meane
women
and
children
,
and
then
I
answere
;
though
this
that
they
saye
of
them
were
true
,
yet
this
doth
not
iustifie
their
giuing
of
small
wages
,
because
in
no
other
worke
they
can
make
better
earnings
,
for
that
woll
in
our
country
is
the
commonest
commoditie
whereunto
the
poore
haue
beene
most
vsed
,
because
wollen
cloath
is
most
vendable
at
home
and
abroade
,
and
the
poore
haue
not
bin
vsed
to
worke
in
hemp
,
flaxe
,
or
any
thing
here
aboutes
but
wooll
:
therfore
it
is
no
maruell
,
though
being
tryed
with
those
things
they
are
vnacquainted
withal
,
they
can
earne
little
,
specially
at
the
first
,
but
yet
their
obiection
so
farre
as
it
concernes
women
and
children
,
namely
that
they
can
earne
more
in
Clothiers
worke
,
then
in
other
worke
in
vntrue
,
except
our
clothiers
meane
to
ioyne
with
them
vnder
Clothiers
worke
,
those
that
make
White
,
Bayes
and
Sayes
,
&c.
Which
my
purpose
is
to
deuide
from
them
,
and
to
accuse
only
Blew
men
,
especially
in
the
greatest
part
with
this
iniustice
,
for
those
that
spin
Dutch
worke
do
earne
more
than
they
can
in
Blew
worke
,
for
they
that
make
Baies
and
Sayes
,
some
giue
a
penny
for
the
spinning
of
six
knots
,
some
a
peny
for
seuen
knots
,
&
some
a
penny
for
eight
knots
,
we
will
take
it
in
the
middest
,
that
the
poore
haue
a
penny
for
seuen
knots
:
our
Clothiers
that
put
out
their
worke
to
bee
spunne
by
the
knot
,
giue
but
a
penny
for
nine
knots
,
now
this
is
the
difference
betweene
their
knots
the
Bay
men
or
Dutchmen
,
they
haue
eighty
yards
spunne
for
a
knot
of
their
worke
ready
carded
or
combed
,
&
our
Clothiers
haue
forty
elles
spun
for
a
knot
vncarded
,
now
account
the
carding
,
as
it
is
ful
halfe
the
worke
,
waying
the
wearing
of
their
cardes
,
and
count
the
two
knots
that
Clothiers
haue
done
more
then
the
other
,
and
account
forty
quarters
,
that
makes
tenne
yardes
in
euery
knot
which
is
nine
times
ten
yardes
in
euery
penny
,
which
makes
two
knots
more
,
and
then
you
may
see
that
those
that
spinne
for
Clothiers
doe
foure
knots
in
euery
peny
more
then
those
that
spinne
Dutch
worke
.
If
the
Clothiers
will
say
they
may
spin
their
worke
faster
,
I
answere
that
is
not
alwayes
so
,
for
some
Clothiers
sending
their
worke
halfe
broken
and
halfe
seamed
,
dooth
much
hinder
them
,
and
yet
if
it
were
alwayes
so
,
the
handsomenesse
and
cleanelinesse
of
the
Dutch
worke
in
comparison
of
theirs
will
recompence
that
differene
,
besides
when
women
spinne
wooll
for
other
men
,
either
to
make
stockings
or
such
like
,
they
haue
three
pence
for
the
worst
,
foure
pence
,
and
fiue
pence
a
pound
,
which
is
duble
Clothiers
wages
,
&
men
that
be
Linnen
Weauers
can
earne
twelue
pence
in
a
day
,
when
their
weauers
cannot
earne
aboue
six
pence
,
those
that
weaue
country
worke
as
they
call
it
,
our
huswifes
cloath
can
earne
12.
pence
in
a
day
,
when
if
they
weaue
for
clothiers
they
cannot
earne
sixe
pence
,
those
that
weaue
Pouldauis
can
earne
nine
&
ten
pence
a
day
those
that
beate
hemp
&
such
like
in
bridewell
can
earne
ten
pence
&
12.
pence
a
day
,
finding
themselues
,
yea
if
women
&
children
can
finde
any
thing
else
to
do
,
they
will
not
worke
vnder
the
Clothier
,
if
they
can
haue
either
Crabs
,
Slowes
,
Pescodes
,
gleaning
broome
,
birtch
,
or
rushes
in
the
fieldes
,
they
will
not
doe
their
worke
,
as
themselues
will
confesse
,
that
in
sometime
of
Summer
they
can
get
no
spinning
,
what
is
the
reason
but
this
,
they
giue
so
little
wages
,
Clothiers
obiect
and
say
,
there
can
but
few
in
comparison
bee
set
a
worke
otherwise
then
vnder
them
;
grant
that
,
and
grant
withall
that
Clothiers
haue
the
time
,
cunning
,
and
strength
,
as
I
said
before
of
those
multitude
,
and
that
the
more
worke
vnder
them
,
the
more
they
gaine
by
them
:
will
either
equity
,
charity
or
humanity
suffer
,
that
they
should
haue
their
worke
without
answerable
wages
.
Clothiers
aske
how
the
poore
would
liue
if
they
did
not
set
them
on
worke
,
aswell
they
might
aske
how
Sailors
would
liue
if
marchants
or
owners
of
ships
did
not
imploy
them
,
or
how
any
other
whose
liuelihood
stands
vpon
their
cunning
&
labour
would
liue
if
they
were
not
set
a
worke
,
but
woll
as
hath
bin
said
,
being
the
chiefe
commodity
of
our
country
,
there
must
be
cloath
making
to
serue
not
only
our
own
but
other
countries
&
much
people
must
be
imploied
that
way
,
as
in
France
they
be
〈…〉
wayes
should
giue
a
pennye
for
a
halfe
penny
loafe
,
it
would
in
time
make
them
haue
a
thin
purse
and
thin
cheekes
.
That
I
may
omit
nothing
that
they
can
saye
for
themselues
,
it
is
further
obiected
,
that
tryall
hath
beene
made
,
and
the
poore
will
earne
more
in
Clothiers
worke
,
then
they
can
doe
in
any
other
worke
.
But
if
they
meane
by
poore
men
of
other
trades
,
as
Masons
,
Shoomakers
,
Taylors
,
Thatchers
,
Labourers
,
&c.
Then
it
is
vntrue
,
for
I
haue
shewed
before
,
that
all
these
haue
much
more
,
&
many
of
them
double
their
work-folkes
wages
:
therefore
they
must
meane
women
and
children
,
and
then
I
answere
;
though
this
that
they
saye
of
them
were
true
,
yet
this
doth
not
iustifie
their
giuing
of
small
wages
,
because
in
no
other
worke
they
can
make
better
earnings
,
for
that
woll
in
our
country
is
the
commonest
commoditie
whereunto
the
poore
haue
beene
most
vsed
,
because
wollen
cloath
is
most
vendable
at
home
and
abroade
,
and
the
poore
haue
not
bin
vsed
to
worke
in
hemp
,
flaxe
,
or
any
thing
here
aboutes
but
wooll
:
therfore
it
is
no
maruell
,
though
being
tryed
with
those
things
they
are
vnacquainted
withal
,
they
can
earne
little
,
specially
at
the
first
,
but
yet
their
obiection
so
farre
as
it
concernes
women
and
children
,
namely
that
they
can
earne
more
in
Clothiers
worke
,
then
in
other
worke
is
vntrue
,
except
out
clothiers
meane
to
ioyne
with
them
vnder
Clothiers
worke
,
those
that
make
White
,
Bayes
and
Sayes
,
&c.
Which
my
purpose
is
to
deuide
from
them
,
and
to
accuse
only
Blew
men
,
especially
in
the
greatest
part
with
this
iniustice
,
for
those
that
spin
Dutch
worke
do
earne
more
than
they
can
in
Blew
worke
,
for
they
that
make
Baies
and
Sayes
,
some
giue
a
penny
for
the
spinning
of
six
knots
,
some
a
peny
for
seuen
knots
,
&
some
a
penny
for
eight
knots
,
we
will
take
it
in
the
middest
,
that
the
poore
haue
a
penny
for
seuen
knots
:
our
Clothiers
that
put
out
their
worke
to
bee
spunne
by
the
knot
,
giue
but
a
penny
for
nine
knots
,
now
this
is
the
difference
betweene
their
knots
the
Bay
men
or
Dutchmen
,
they
haue
eighty
yards
spunne
for
a
knot
of
their
worke
ready
carded
or
combed
,
&
our
Clothiers
haue
forty
elles
spun
for
a
knot
vncarded
,
now
account
the
carding
,
as
it
is
ful
halfe
the
worke
,
waying
the
wearing
of
their
cardes
,
and
count
the
two
knots
that
Clothiers
haue
done
more
then
the
other
,
and
account
forty
quarters
,
that
makes
tenne
yardes
in
euery
knot
which
is
nine
times
ten
yardes
in
euery
penny
,
which
makes
two
knots
more
,
and
then
you
may
see
that
those
that
spinne
for
Clothiers
doe
foure
knots
in
euery
peny
more
then
those
that
spinne
Dutch
worke
.
If
the
Clothiers
will
say
they
may
spin
their
worke
faster
,
I
answere
that
is
not
alwayes
so
,
for
some
Clothiers
sending
their
worke
halfe
broken
and
halfe
seamed
,
dooth
much
hinder
them
,
and
yet
if
it
were
alwayes
so
,
the
handsomenesse
and
cleanelinesse
of
the
Dutch
worke
in
comparison
of
their
will
recompence
that
differene
,
besides
when
women
spinne
wooll
for
other
men
,
either
to
make
stockings
or
such
like
,
they
haue
three
pence
for
the
worst
,
foure
pence
,
and
fiue
pence
a
pound
,
which
is
double
Clothiers
wages
,
&
men
that
be
Linnen
Weauers
can
earne
twelue
pence
in
a
day
,
when
their
weauers
cannot
earne
aboue
six
pence
,
those
that
weaue
country
worke
as
they
call
it
,
or
huswifes
cloath
can
earne
12.
pence
in
a
day
,
when
if
they
weaue
for
clothiers
they
cannot
earne
sixe
pence
,
those
that
weaue
Pouldauis
can
earne
nine
&
ten
pence
a
day
those
that
beate
hemp
&
such
like
in
bridewell
can
earne
ten
pence
&
12.
pence
a
day
,
finding
themselues
,
yea
if
women
&
children
can
finde
any
thing
else
to
do
,
they
will
not
worke
vnder
the
Clothier
,
if
they
can
haue
either
Crabs
,
Slowes
,
Pescodes
,
gleaning
broome
,
birtch
,
or
rushes
in
the
fieldes
,
they
will
not
doe
their
worke
,
as
themselues
will
confesse
,
that
in
sometime
of
Summer
they
can
get
no
spinning
,
what
is
the
reason
but
this
,
they
giue
so
little
wages
,
Clothiers
obiect
and
say
,
there
can
but
few
in
comparison
bee
set
a
worke
otherwise
then
vnder
them
;
grant
that
,
and
grant
withall
that
Clothiers
haue
the
time
,
cunning
,
and
strength
,
as
I
said
before
of
those
multitude
,
and
that
the
more
worke
vnder
them
,
the
more
they
gaine
by
them
:
will
either
equity
,
charity
or
humanity
suffer
,
that
they
should
haue
their
worke
without
answerable
wages
.
Clothiers
aske
how
the
poore
would
liue
if
they
did
not
set
them
on
worke
,
aswell
they
might
aske
how
Sailors
would
liue
if
marchants
or
owners
of
ships
did
not
imploy
them
,
or
how
any
other
whose
liuelihood
stands
vpon
their
cunning
&
labour
would
liue
if
they
were
not
set
a
worke
,
but
woll
as
hath
bin
said
,
being
the
chiefe
commodity
of
our
country
,
there
must
be
cloath
making
to
serue
not
only
our
own
but
other
countries
,
&
much
people
must
be
imploied
that
way
,
as
in
France
they
be
imploied
in
gathering
of
grapes
,
and
treading
of
wine-presses
.
But
as
Clothiers
aske
how
the
poore
would
liue
if
they
were
not
set
a
worke
by
them
,
so
I
aske
how
the
Clothiers
would
liue
and
haue
their
worke
done
without
them
,
they
will
answere
;
they
would
keepe
seruants
in
their
houses
to
do
it
,
they
could
not
haue
the
tenth
part
done
that
is
now
,
and
yet
it
would
be
more
then
double
the
charge
to
them
it
is
now
.
Clothiers
aleadge
further
for
their
defence
,
it
was
thus
before
we
were
borne
,
I
answere
,
it
is
like
the
saying
that
some
vse
in
the
case
of
Tithes
,
there
was
neuer
more
paide
saye
they
,
when
their
knowledge
reaches
but
to
yesterday
in
comparison
of
euer
,
or
neuer
:
but
if
it
were
so
as
the
Clothiers
say
,
prescription
is
no
good
plea
in
an
euill
thing
,
yet
though
it
might
bee
thought
equall
then
when
all
things
were
at
a
lower
rate
,
it
cannot
be
equall
now
when
all
things
are
doubled
,
and
some
things
trebled
in
price
.
If
the
poore
shall
paye
very
deare
for
the
things
they
must
liue
by
,
as
their
come
,
their
white-meate
,
their
wood
,
and
the
like
,
and
take
very
cheape
for
that
they
should
liue
by
,
that
is
their
worke
,
tell
mee
what
a
harmony
this
will
make
.
And
if
it
were
so
,
wil
Clothiers
holde
the
ancient
wages
for
the
poores
worke
,
and
not
the
ancient
prices
for
their
Cloath
:
but
Clothiers
say
their
wooll
and
other
commodities
cost
them
dearer
then
in
old
time
;
of
their
owne
mouth
we
will
condemne
them
,
for
shall
the
price
of
all
other
things
been
increased
and
not
the
price
of
the
poores
worke
,
is
it
equall
that
they
should
giue
more
for
that
they
receiue
of
the
ritch
,
and
not
giue
more
for
that
they
receaue
of
the
poore
.
They
saye
they
followe
the
common
course
,
that
all
other
Clothiers
doe
in
this
point
,
true
indeed
,
if
it
were
but
the
abuse
of
one
or
two
,
I
would
haue
thought
it
my
dutie
to
rest
in
a
priuate
admonition
,
but
because
it
is
so
common
a
thing
,
it
requires
a
publike
reprehention
,
but
the
moe
the
worse
,
as
Moses
saith
;
Thou
shalt
not
follow
a
multitude
to
doe
euill
:
they
aleadge
they
can
giue
no
more
wages
,
to
liue
themselues
.
Let
Clothiers
themselues
answere
this
alegation
,
some
of
them
,
haue
in
other
communication
confessed
,
that
their
gaine
somtime
haue
beene
too
great
,
when
they
haue
doubled
their
stocke
in
one
yeare
,
other
haue
confessed
they
haue
gained
almost
so
much
by
making
out
one
loade
of
Wooll
,
as
their
wooll
cost
them
,
others
haue
said
,
if
they
meete
with
sure
marchants
,
it
is
the
best
trade
vnder
heauen
.
Let
the
waight
of
this
publike
cause
obtaine
pardon
,
for
this
rehersall
of
priuate
speeches
,
specially
meaning
no
man
,
further
let
the
state
of
Clothiers
answere
this
allegation
,
who
for
their
wealth
may
bee
preferred
before
all
other
yeomen
,
and
compared
to
many
,
if
I
may
not
say
any
Gentlemen
.
Let
the
manner
of
their
liuing
answere
this
allegation
,
besides
that
which
they
spare
,
they
spend
some
300
▪
some
200.
some
100.
pound
,
some
a
hundred
marke
a
yeare
,
when
their
poore
workefolke
spare
nothing
but
spend
their
cheekes
.
Some
clothiers
say
they
giue
a
farthing
or
a
halfe
penny
in
a
pound
for
spinning
more
then
was
wont
to
be
giuen
,
other
deny
this
and
say
it
was
as
much
thirty
yeare
a
goe
,
but
grant
this
that
some
doe
so
,
yet
those
that
doe
so
their
worke
is
not
so
well
broken
as
is
was
wont
,
&
therfore
it
is
worse
to
carde
,
it
is
not
so
well
seimed
as
it
was
wont
,
and
therefore
they
haue
not
only
more
Wooll
to
the
pound
,
but
also
it
is
worse
to
spinne
,
and
the
Clothier
will
haue
it
drawne
much
smaller
then
in
time
past
,
for
in
time
past
they
put
fiue
score
and
foure
score
and
sixteene
pound
in
a
cloth
,
and
now
they
put
but
foure
score
or
foure
score
&
foure
,
that
is
as
long
as
the
former
,
and
so
it
is
a
longer
thread
and
is
worse
to
reele
,
which
things
laide
togeather
,
it
appeares
for
this
halfe
penny
or
farthing
,
the
spinners
doe
a
penniworth
of
worke
at
the
least
,
and
so
gaine
by
it
as
Dickins
did
by
his
dishes
,
some
Clothyers
also
saye
they
giue
twelue
pence
and
two
shillinges
in
a
Cloath
more
fore
Weauing
then
was
vsuall
in
ancient
time
,
but
I
haue
heard
others
affirme
the
cleane
contrarye
,
that
the
clothes
they
were
wont
to
giue
twentye
shillings
for
,
now
they
giue
but
foreteene
or
fifteene
shillings
.
But
some
Weauers
doe
confesse
that
some
Clothiers
for
some
course
clothes
do
so
,
but
for
that
they
take
away
the
thrums
that
Weauers
were
wont
to
haue
,
they
will
haue
their
Cloath
stopt
at
least
at
one
end
,
and
for
that
the
yearne
of
those
course
clothes
is
drawne
almost
as
small
as
of
their
fine
clothes
,
the
hindrance
they
haue
with
knitting
of
knots
thorow
the
often
breaking
of
their
loose
and
twittered
yarne
,
stands
the
weauer
in
foure
shillings
or
fiue
shillings
,
for
that
twelue
pence
,
and
this
prooues
it
to
bee
so
,
because
Weauers
could
in
time
past
weaue
three
of
those
cloathes
,
in
the
time
that
they
can
weaue
two
now
:
and
as
this
is
the
losse
of
the
Weauer
,
so
it
is
the
gaine
of
the
Clothier
,
for
the
smalnesse
of
the
yarne
makes
it
goe
much
further
,
and
makes
the
cloath
finer
,
though
neuer
the
better
.
So
that
yee
see
that
the
increase
of
their
wages
that
Clothiers
speake
of
,
is
the
deminishing
of
their
wages
,
and
that
worke
folkes
get
by
it
ouer
the
shoulders
:
and
that
it
is
so
,
appeares
by
this
,
that
worke-folkes
of
these
trades
cannot
liue
so
well
by
much
,
vnder
the
Clothiers
now
,
as
they
haue
done
in
times
past
.
If
they
will
say
,
that
is
because
they
haue
not
so
much
worke
as
in
time
past
,
I
answer
,
that
is
not
all
the
cause
,
for
those
that
haue
worke
enough
haue
too
much
a
doe
to
liue
,
for
yee
may
conceiue
in
reason
what
a
portion
of
liuing
the
former
proportion
of
wages
will
affoorde
.
Therefore
these
allegations
of
giuing
more
wages
then
in
times
past
,
when
they
knowe
that
there
is
more
time
spent
,
and
more
worke
done
then
in
time
past
,
cannot
but
proceede
from
an
euill
conscience
.
The
Clothiers
say
though
they
should
giue
more
wages
for
their
worke
,
the
Marchant
would
giue
neuer
the
more
for
their
Cloth
,
but
the
reason
of
Marchantes
sticking
at
prises
,
is
as
I
take
it
,
because
their
Cloath
▪
commonly
is
so
bad
,
and
Clothiers
gaines
so
sufficient
,
but
if
their
Cloath
were
good
,
and
they
could
not
afforde
it
so
good
cheape
,
Marchants
must
and
would
giue
a
greater
price
;
but
if
Marchantes
did
not
increase
their
price
,
Clothiers
might
increase
their
wages
,
that
the
poore
might
liue
better
,
and
yet
themselues
liue
well
enough
.
Clothiers
obiect
that
some
that
worke
vnder
them
grow
ritch
,
but
I
haue
shewed
before
that
of
their
wages
,
except
some
rare
person
,
that
keepes
himselfe
single
,
and
bee
of
extraordinary
hardnesse
and
disposition
of
sparing
,
and
if
he
be
marryed
hath
a
speciall
helpe
by
his
wiues
portion
and
painefull
labour
,
&
no
hindrance
by
any
charge
,
or
some
other
furtherance
by
some
friends
,
to
keepe
a
cow
or
two
they
cannot
liue
,
but
if
any
of
those
workefolkes
which
I
haue
anotomized
before
,
except
peraduenture
some
that
God
will
specially
blesse
,
as
hee
makes
good
his
promise
of
blessing
in
all
degrees
that
waye
,
as
in
some
hee
makes
good
the
threatning
of
his
cursse
,
otherwise
for
the
common
sorte
,
if
they
attaine
to
any
wealth
,
if
it
be
not
by
stealing
,
it
is
by
buying
of
flockes
and
course
wooll
,
by
making
of
remnants
and
climing
to
it
by
Clothiers
steps
,
and
not
by
their
worke
and
wages
.
Clothiers
saye
there
will
alwayes
bee
poore
,
as
the
Scripture
saith
:
it
is
true
,
there
will
alwayes
bee
blinde
,
sicke
,
and
lame
,
that
cannot
worke
,
and
there
will
be
some
other
poore
that
God
will
punish
with
pouertie
for
their
sinnes
,
and
some
that
God
will
exercise
with
pouertie
for
their
tryall
,
though
it
commonly
comes
to
passe
by
meanes
of
the
oppression
of
the
ritch
:
but
because
there
will
bee
poore
,
can
that
excuse
them
that
make
them
poore
.
It
is
in
this
case
as
it
is
in
that
our
Sauiour
Christ
speakes
of
offences
;
Necessary
it
is
that
offences
should
come
,
but
woe
be
to
that
man
by
whome
they
doe
come
.
Clothiers
saye
they
would
bee
poore
though
they
had
neuer
so
much
wages
,
so
some
would
be
leane
though
they
had
neuer
so
much
meate
,
shall
men
therefore
with-holde
from
them
compitent
foode
,
but
though
some
would
be
vnthriftie
,
yet
others
no
doubt
are
as
carefull
to
thriue
in
their
calling
,
as
Clothiers
bee
in
theirs
,
if
they
had
meanes
for
it
.
Clothiers
say
the
people
be
as
poore
in
other
countryes
as
they
be
in
this
countrie
,
it
may
be
so
,
for
the
estate
of
some
countries
is
more
harde
and
homely
then
ours
,
as
it
is
sayde
the
Mayiors
and
chiefe
men
of
some
Townes
and
corporations
haue
beene
Thatchers
,
but
if
the
people
bee
poore
by
the
prouidence
of
God
and
not
by
the
oppression
of
men
,
it
is
not
the
thing
that
I
meddle
withall
,
but
those
that
shall
haue
the
labour
and
sweate
of
Gods
people
,
and
not
rewarde
them
according
to
the
rules
of
equitie
,
this
is
the
matter
that
I
reprooue
,
and
if
in
those
countries
they
speake
of
there
be
any
persons
of
trade
that
giue
so
little
wages
for
so
much
worke
,
yet
if
they
themselues
bee
of
meane
estate
,
and
the
woorke
whereabout
the
poore
are
imployed
will
yeelde
them
no
such
gaine
or
aduantage
as
to
giue
anye
greater
recompence
,
and
so
doe
proportionably
,
though
not
equally
,
beare
the
hardnesse
of
the
time
and
place
with
the
other
,
this
is
not
the
thing
that
I
condemne
,
but
when
any
that
set
poore
on
worke
shall
be
of
great
abilitie
,
and
the
labour
of
the
poore
affoording
them
great
profit
,
as
it
is
with
Clothiers
,
and
yet
they
shall
not
rewarde
them
competently
for
their
labour
,
but
by
defrauding
or
abridging
their
wages
,
they
growe
ritch
by
others
pouertie
,
this
is
the
woefull
gaine
that
Iames
speakes
of
here
,
and
that
they
are
like
to
paye
deere
for
at
the
last
.
And
as
Clothiers
say
,
they
bee
as
poore
in
other
countries
where
be
no
Clothiers
,
so
they
saye
there
bee
as
poore
of
other
trades
in
this
countrie
,
but
obserue
it
,
and
you
shall
finde
,
there
is
no
comparison
betweene
the
number
of
poore
of
other
trades
,
put
them
all
together
,
and
those
that
worke
vnder
Clothiers
:
and
yet
those
that
be
poore
of
other
trades
,
how
growes
it
ordinarilye
,
not
from
the
littlenesse
and
likenesse
of
their
wages
with
the
Clothiers
workefolkes
,
for
yee
haue
seene
the
difference
betweene
them
before
,
but
it
seemes
to
growe
from
hence
,
that
their
wiues
and
children
who
worke
vnder
the
Clothyer
for
such
trifling
wages
as
I
haue
spoken
of
,
doe
eate
vp
that
the
men
doe
earne
.
Clothiers
say
the
poore
doe
steale
from
them
,
it
is
like
many
of
them
doe
,
though
themselues
be
the
occasion
of
such
temptation
:
it
is
a
faulte
in
those
poore
that
doe
so
,
and
the
Scripture
reprooues
it
in
other
places
,
and
appoints
punishment
for
it
,
but
it
is
the
other
kinde
of
theft
that
Clothiers
vse
to
them
,
that
Iames
controules
here
,
as
one
saith
;
There
bee
some
theeues
doe
weare
chaines
of
Iron
,
and
some
doe
were
chaines
of
Golde
:
if
the
poore
had
as
good
meanes
to
punish
this
kinde
of
theft
,
as
Clothiers
haue
to
punish
the
other
,
I
would
neuer
haue
set
my
Penne
to
Paper
for
them
.
Notwithstanding
all
this
,
the
Clothiers
say
,
it
is
a
good
thing
to
set
the
poore
a
worke
:
True
it
is
,
so
as
the
poore
in
working
may
haue
a
conuenient
refreshing
,
a
comfortable
expectation
,
and
equall
satisfaction
for
their
worke
,
otherwise
a
man
may
do
euill
in
setting
the
poore
a
worke
,
as
Pharao
did
euill
in
setting
the
Israelites
to
make
Bricke
,
and
as
these
men
did
that
set
the
poore
to
reape
their
fields
,
when
it
tends
to
iniury
and
oppression
.
Yet
some
of
them
thinke
it
their
vertue
thus
to
set
the
poore
a
worke
,
but
if
it
bee
a
vertue
,
it
must
be
a
vertue
of
the
second
Table
,
and
must
either
be
equitie
,
or
charitie
equitie
:
it
is
not
as
I
haue
shewed
before
,
because
it
agrees
not
with
any
of
the
rules
of
equitie
,
and
charitie
it
is
not
,
for
that
is
ouer
and
aboue
equitie
.
But
let
vs
in
a
worde
of
two
a
little
consider
of
some
Clothiers
charitie
,
which
I
speake
of
not
as
the
Apostle
saith
to
the
Corinthians
,
to
shame
them
,
but
as
my
beloued
brethren
to
admonish
them
,
and
to
take
away
the
shadowes
that
vse
to
blinde
them
:
for
I
knowe
not
my selfe
if
I
haue
any
other
purpose
in
this
discourse
then
to
profit
them
one
waye
,
and
those
that
I
plead
for
another
waye
.
Some
Clothiers
doe
giue
foure
pence
,
some
sixe
pence
a
weeke
to
the
poore
,
but
one
or
two
of
their
Spinners
doe
bring
it
them
home
againe
by
Tuesday
night
in
their
worke
,
then
what
doe
they
and
the
rest
of
their
workfolkes
bring
&
giue
them
,
some
a
peny
,
some
two
pence
,
some
three
pence
and
foure
pence
euery
day
in
their
worke
,
&
so
the
Clothiers
fill
their
houses
with
spoile
,
and
where
they
would
be
ashamed
to
take
an
almes
of
any
ritch
man
,
they
are
not
ashamed
to
take
an
almes
of
euery
poore
man
:
they
bid
their
poore
workfolkes
at
Christmas
to
a
dinner
,
but
what
is
that
when
they
dine
with
them
twenty
times
in
a
yeare
.
Let
Clothiers
pay
the
poore
competently
for
their
worke
&
keepe
their
pottage
,
and
if
they
did
so
,
some
of
their
moth-eaten
garments
would
bee
of
the
poore
folkes
backes
,
and
some
of
their
fattie
platters
of
the
poore
folkes
tables
:
but
a
word
or
two
more
of
Clothiers
charitie
.
Some
of
them
will
at
their
death
giue
the
poore
fiue
pound
or
ten
pound
;
indeede
somewhat
is
better
then
nothing
,
and
better
late
then
neuer
:
but
those
Clothiers
that
haue
liued
in
any
great
occupying
but
ten
yeare
,
if
when
they
dye
they
should
giue
to
the
poore
ten
score
pound
,
in
my
iudgment
they
should
dye
in
their
debt
.
But
that
I
may
omit
nothing
that
may
be
said
for
Clothiers
,
and
that
by
their
best
friends
it
is
obiected
,
that
many
Clothiers
be
religious
men
,
and
the
specialest
men
in
Townes
,
&
such
as
haue
bin
speciall
instruments
to
further
the
gospell
.
It
is
true
;
The
grace
of
God
hath
appeared
,
and
brings
saluation
to
all
men
,
that
is
,
all
sortes
of
men
,
and
so
to
Clothiers
aswell
as
others
,
and
God
forbid
that
I
should
denie
them
all
the
good
opinion
of
religion
,
more
then
to
anye
other
men
of
anye
other
lawfull
trade
.
And
but
that
I
will
not
speake
perticularly
against
any
,
I
could
speake
perticulerly
for
some
.
But
for
all
that
,
let
vs
iudge
of
religion
not
as
wee
conceit
it
,
but
as
the
Scripture
Religion
hath
Godlinesse
ioyned
with
it
,
and
it
hath
Justice
ioyned
with
it
:
as
it
is
sayd
of
Iob
,
Cornelius
,
and
other
religious
men
,
they
were
iust
and
feared
God
:
It
hath
mercy
ioyned
Pure
religion
and
vndefiled
before
God
.
Is
this
to
visite
the
fatherlesse
and
widowes
in
their
aduersitie
,
and
to
keepe
himselfe
vnspotted
of
the
worlde
.
But
what
contrarye
things
are
there
in
most
Clothiers
,
I
speake
not
of
all
,
but
yet
of
some
that
pretend
religion
,
what
vnholinesse
and
breach
of
the
Sabboth
daye
is
there
among
them
,
and
that
ordinarilye
by
themselues
,
their
seruants
,
their
workefolkes
,
their
cattell
in
iournying
,
sending
and
receiuing
of
cloathes
too
and
from
Mill
,
setting
their
Fattes
,
setting
their
Taynters
drying
their
Wooll
,
&c.
AS
if
theirs
were
such
a
Goulden
trade
,
that
Godlinesse
it selfe
must
giue
place
vnto
it
.
What
vsurie
,
yea
what
biting
vsurie
doe
most
,
may
I
not
say
all
Clothiers
commit
in
putting
out
their
clothes
to
Marchants
not
for
ten
in
the
hundred
,
but
for
twenty
,
for
thirty
in
the
hundred
,
which
doubtlesse
is
one
cause
of
the
breaking
and
vndoing
of
many
Marchants
at
this
day
.
What
extreame
deceite
doe
Clothiers
vse
,
not
onely
to
the
poore
,
as
I
sayd
before
,
but
to
all
the
Queenes
subiects
,
yea
to
the
people
of
other
countries
,
in
setting
a
counterfet
glose
vpon
their
cloath
at
one
end
,
and
straining
it
from
end
to
end
,
so
that
it
is
not
that
within
that
it
seemes
to
be
without
,
it
is
not
so
long
nor
so
broad
,
so
iust
nor
so
strong
as
it
seemes
to
bee
,
but
will
shrinke
vnreasonably
,
which
I
speake
not
onely
in
answere
to
the
former
obiection
,
but
in
the
way
of
an
admonition
to
ioyne
practise
of
religion
vnto
profession
.
For
considering
the
number
of
the
poore
,
the
manner
of
their
liuing
,
and
that
by
occasion
of
the
vneuen
proportion
of
the
Clothiers
dealing
,
I
cannot
sufficiently
pittie
it
in
the
poore
,
nor
mislike
it
in
them
,
and
I
do
verilie
thinke
if
Ieremie
had
seene
such
a
thing
as
this
,
he
would
haue
put
it
among
his
Lamentations
.
I
pray
God
mooue
the
Maiestrates
by
some
meanes
to
consider
how
it
might
bee
reformed
,
eyther
some
other
way
that
may
seeme
good
to
their
wisedome
,
or
by
appointing
Clothiers
to
put
out
all
their
spinning
by
the
knot
,
and
that
they
may
giue
a
penny
for
so
many
knottes
of
course
worke
,
and
for
thus
many
of
fine
worke
,
as
shall
be
thought
compitent
for
the
poore
,
and
to
allowe
so
much
for
the
Weauing
as
is
giuen
for
the
spinning
,
which
is
thought
to
be
proporcionable
.
These
two
things
in
my
iudgement
would
amende
all
this
disorder
,
though
there
were
no
medling
with
the
wages
of
their
pickers
,
burlers
,
breakers
,
or
any
other
,
for
then
if
they
did
not
increase
the
wages
of
burlers
and
such
women
,
they
would
not
doe
that
worke
,
but
spinne
,
and
if
they
did
not
giue
competent
wages
to
other
men
that
worke
vnder
them
,
they
would
not
doe
that
worke
but
Weaue
.
And
where
the
Clothiers
will
obiect
,
then
the
poore
will
not
doe
their
worke
well
,
if
they
be
tyed
to
giue
them
certaine
wages
:
the
answere
is
,
they
haue
the
same
bridle
for
that
which
they
haue
now
,
to
change
their
workefolkes
.
But
considering
the
multitude
of
poore
,
the
Clothiers
haue
gotten
the
lawe
into
their
owne
hand
,
as
wee
saye
,
the
liberty
that
they
haue
,
and
practise
that
they
vse
to
abridge
the
wages
of
their
workefolkes
,
is
a
cause
of
all
the
misery
of
the
poore
people
in
our
countrie
at
this
day
.
But
vntill
there
be
a
lawe
to
binde
them
that
be
euill
in
this
trade
,
let
euery
good
man
,
as
Paul
saith
to
Timothie
,
bee
a
lawe
to
himselfe
,
and
labour
to
doe
well
,
and
well
will
come
on
it
Although
there
be
some
good
men
Clothiers
,
yet
most
of
them
,
if
I
may
not
say
all
of
them
,
doe
wante
eyther
conscience
or
consideration
.
Nowe
to
helpe
them
in
this
,
I
would
haue
them
diligently
marke
what
the
Apostle
Iames
saith
here
;
Goe
to
howle
and
weepe
for
the
miserie
that
shall
come
vpon
you
,
the
labourers
wages
that
haue
reaped
downe
your
fieldes
which
is
of
you
kept
backe
by
fraude
cryeth
against
you
,
&c.
When
I
preached
this
Sermon
,
and
vrged
these
wordes
against
Clothiers
,
some
obiected
that
Iames
speakes
not
against
them
,
but
against
husbandmen
,
but
so
a
man
may
put
all
doctrine
from
himselfe
,
because
the
Scripture
speakes
not
of
his
name
,
of
his
country
or
trade
,
but
we
must
know
if
if
be
the
same
fault
,
thought
it
be
in
another
person
or
trade
,
it
deserues
the
same
reproofe
and
punishment
.
It
was
further
obiected
,
that
the
Apostle
speakes
not
against
those
that
gaue
too
little
wages
,
but
against
them
that
gaue
none
at
all
.
By
which
kinde
of
caueling
we
see
how
loath
this
diuell
is
to
be
cast
out
:
but
shall
we
thinke
they
were
so
inhumane
and
barbarous
,
being
of
the
Church
,
as
to
giue
them
nothing
at
all
for
their
worke
:
if
that
had
beene
so
,
the
Apostle
needed
not
haue
saide
after
in
the
eight
verse
to
the
poore
;
Be
patient
therefore
brethren
till
the
comming
of
the
Lord
;
for
they
must
haue
dyed
quickely
,
but
hee
speakes
of
such
an
iniury
as
was
a
continuall
exercise
of
their
patience
.
To
conclude
the
Apostle
saith
:
The
cry
of
the
poore
is
entred
into
the
eares
of
the
Lord
of
Hoastes
;
the
like
is
saide
:
That
the
blood
of
Abell
cryed
for
vengeance
against
Caine
,
so
it
is
saide
,
the
cry
of
Sodome
was
exceeding
great
:
the
stone
in
the
wall
It
is
true
that
all
sinnes
doe
come
to
the
eares
of
the
Lorde
,
but
some
sinnes
bee
so
monstrous
and
prodigeous
,
that
he
dooth
vehemently
witnesse
his
knowledge
and
misliking
of
them
then
others
,
God
is
called
the
Lord
of
Hoastes
or
God
of
armies
,
because
he
hath
al
creatures
at
commandement
to
execute
his
iudgementes
,
he
had
Beares
to
deuoure
the
children
that
mocked
the
Prophet
Elisha
,
he
had
dogges
to
deuoure
Iesabell
,
he
had
Flies
,
Frogs
,
and
Lice
,
to
deuour
the
land
of
Egipt
,
&
he
hath
an
hoast
of
Angelles
to
take
vengeance
of
wicked
men
,
it
is
said
,
Defraude
not
one
another
in
any
matter
,
for
God
is
an
auenger
of
all
such
things
;
and
it
is
saide
:
No
vnrighteous
person
shall
inherite
the
kingdome
of
God
,
meaning
if
he
continue
so
and
repent
not
,
to
leaue
his
vnrighteousnesse
.
Lay
these
Scriptures
to
your
course
,
and
then
doe
that
that
belonges
to
your
comfort
,
looke
without
parciality
into
it
,
and
I
hope
yee
will
see
it
looke
farre
enough
vnto
the
time
when
yee
must
answere
it
,
and
then
I
doubt
not
yee
will
reforme
it
.
Now
if
the
sinne
be
so
great
to
keepe
back
the
wages
of
those
that
labour
corporally
,
what
is
it
to
keepe
backe
the
wages
of
those
that
labour
spiritually
?
for
Christ
saith
of
those
,
The
Labourer
is
worthy
of
his
wages
;
and
the
more
excellent
the
labour
is
,
the
greater
wages
is
due
vnto
it
:
but
I
would
haue
the
indignitye
and
iniquitie
of
this
considered
,
by
comparing
it
with
the
former
,
and
so
will
end
with
this
prayer
to
God
,
that
hee
would
draw
vs
and
keepe
vs
from
both
these
euilles
,
and
teach
and
strengthen
vs
euery
waye
to
doe
well
.
FINIS
.