A
Godly
Sermon
preached
before
the
Queenes
most
excellent
Maiestie
,
vpon
the
verse
66.
67.68.69.70.71.72
.
and
the
14.
Chapter
of
S.
Marke
.
LOrd
open
thou
my
lippes
,
Psal
.
51.19
.
and
my
mouth
shal
shew
forth
thy
praise
,
These
wordes
of
the
Prophet
(
right
honourable
and
deare
Christians
)
manifestly
shewe
that
no
man
can
speake
the
praise
and
honour
of
God
,
vnlesse
the
Lorde
doo
open
his
mouth
,
that
therefore
the
Lorde
vouchsafe
at
this
present
to
open
my
mouth
,
that
I
may
speake
to
his
honour
,
let
vs
ioyne
in
faithfull
prayer
with
heart
and
voyce
vnto
God
,
&c.
The
text
.
And
as
Peter
was
beneath
in
the
hall
,
Mar.
14.66
.
there
came
one
of
the
maydes
of
the
high
priest
,
and
when
she
sawe
Peter
warming
himselfe
shee
looked
on
him
,
and
saide
,
Thou
wast
also
with
Iesus
of
Nazareth
,
but
he
denied
it
saying
:
I
know
him
not
,
neither
wot
I
what
thou
sayest
.
Then
hee
went
out
into
the
porche
,
and
the
Cocke
crewe
.
Then
the
maide
when
shee
sawe
him
againe
,
saide
to
them
that
stoode
by
.
This
is
one
of
them
:
but
he
denied
it
againe
,
and
anon
after
they
that
stoode
by
saide
agayne
to
peter
,
Surely
thou
art
one
of
them
for
thou
art
of
Galilee
,
&
thy
speech
is
like
.
And
he
began
to
curse
and
sweare
,
saying
:
I
know
not
this
man
of
whom
ye
speake
.
Then
the
second
time
the
Cocke
crewe
.
And
peter
remembred
the
words
Iesus
had
sayde
vnto
him
:
Before
the
Cocke
crowe
twise
,
thou
shalt
denie
me
thrise
:
and
he
rushed
foorth
of
the
doores
and
wept
.
THat
God
requireth
of
his
people
is
comprehended
in
a
briefe
precept
,
Be
ye
holy
:
with
this
reason
annexed
,
Leui
.
11.44.19.2.20.7
.
for
I
am
holy
the
Lorde
your
God
.
The
Apostle
S.
2.
Pet
.
1.16
.
Peter
exhorting
the
faithfull
to
confirme
their
calling
,
vseth
the
same
reason
,
saying
,
because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
.
The
same
kinde
of
exhortation
vseth
S.
Rom.
12.1
.
Paule
to
the
Romanes
,
beséeching
them
by
the
merries
of
God
to
giue
their
bodyes
a
liuing
sacrifice
,
holy
,
acceptable
vnto
God
,
which
he
sheweth
to
bee
,
their
reasonable
seruing
of
God
:
not
fashioning
themselues
like
vnto
the
world
,
but
that
they
chaunged
by
renouation
of
minde
,
might
prooue
what
that
good
,
acceptable
,
and
perfect
will
of
God
is
,
which
wil
of
God
he
teacheth
the
Thessalonians
to
be
holynes
:
that
is
,
1.
Thes
.
4.3
.
a
putting
in
vze
and
practize
of
that
knowledge
of
God
and
Christ
,
which
by
the
worde
,
and
the
spirit
with
the
words
working
in
our
heartes
,
we
haue
attained
.
Christ
the
wisedome
of
God
induceth
his
disciples
to
a
perfection
in
this
holinesse
:
saying
,
Mat
.
5.48
.
Ye
shal
therfore
be
perfect
,
euen
as
your
father
which
is
in
heauen
is
perfect
.
That
is
,
ye
shall
so
nie
resemble
in
holinesse
your
father
in
heauen
,
as
it
is
possible
for
a
similitude
to
represent
liuely
the
thing
it selfe
,
wherof
it
is
a
similitude
.
And
that
no
man
deceiue
himselfe
,
imagining
this
holinesse
to
be
required
onely
of
the
Cleargie
men
,
and
not
of
all
Christians
,
it
is
apparant
by
the
testimonies
afore
cited
,
as
well
of
Moses
,
as
the
Apostles
,
to
be
required
of
so
many
,
as
will
haue
the
Lord
to
be
their
God
.
Neither
did
Christ
induce
his
Apostles
onely
vnto
that
perfection
in
holinesse
,
but
also
his
disciples
:
betwéene
whome
&
the
Apostles
was
like
difference
,
as
now
betwéene
the
Cleargie
and
Laitie
.
Séeing
then
our
God
exacteth
of
vs
all
holines
,
which
is
a
practize
of
the
knowledge
of
his
will
(
his
will
being
,
we
leaue
vndoone
the
euill
he
forbiddeth
,
and
doo
the
good
he
commandeth
:
and
that
of
these
two
partes
consisteth
true
repentaunce
)
to
induce
the
rather
thereunto
,
I
haue
thought
good
to
set
before
our
eyes
a
pattern
of
vnfained
repentance
.
And
that
after
our
repentaunce
we
may
take
héede
of
falling
,
I
minde
by
the
helpe
of
God
,
out
of
the
same
place
of
Scripture
,
which
I
euen
now
read
,
first
to
speake
of
the
fall
,
then
of
the
rising
againe
of
Peter
.
In
whose
fall
we
haue
to
consider
these
thrée
circumstances
:
first
of
the
person
,
secondly
of
the
euill
whereinto
he
fell
,
thirdly
of
the
occasion
.
The
holy
Ghost
by
the
Euangelists
dooth
witnes
vnto
vs
,
that
Peter
was
he
who
fell
.
An
elect
and
chosen
vessel
:
called
of
Christ
to
be
an
Apostle
:
pronounced
by
the
mouth
of
Christ
himselfe
blessed
:
made
partaker
of
the
secretes
:
who
in
heart
beléeued
,
Matt
.
16.16
.
and
in
mouth
had
confessed
Christ
to
bée
the
sonne
of
the
liuing
God
:
Luk
.
22.21
.
for
whome
Christ
prayed
,
that
when
Satan
should
syft
him
,
his
faith
might
not
fayle
:
who
entirely
loued
Christ
,
and
was
beloued
of
him
.
This
fall
of
Saint
Peter
and
other
the
saintes
and
friendes
of
God
,
set
downe
in
the
scriptures
,
is
not
therefore
that
we
shoulde
vse
the
same
as
a
cloke
to
couer
our
wickednesse
,
hyding
the
candle
vnder
the
bed
,
Mar.
4.21
.
which
should
be
set
vpon
a
candlestick
,
measuring
the
scriptures
by
our
sensualitie
:
but
to
this
ende
that
we
séeing
our
owne
frailtie
and
the
enemie
his
power
,
may
walke
more
warely
and
treade
more
sure
.
And
if
it
so
be
,
we
doo
fall
grieuously
,
we
yet
dispaire
not
,
but
by
the
same
meanes
endeuour
to
rise
againe
as
they
did
.
1.
Cor
.
2.14
.
Our
frailtie
appeareth
in
this
,
that
we
can
not
perceiue
the
things
that
are
of
the
spirit
of
God
,
Sapi
.
9.15
.
this
corruptible
bodie
being
heauie
vnto
the
soule
,
&
the
earthly
mansion
keeping
downe
the
mynde
that
is
full
of
cares
.
If
we
cannot
perceiue
the
good
,
much
lesse
can
we
doo
it
.
If
we
be
not
able
,
2.
Cor
.
3.5
.
as
of
our selues
,
to
thinke
any
good
thought
,
much
lesse
able
to
bring
foorth
any
good
action
:
as
such
in
whome
by
nature
dwelleth
no
good
thing
.
Rom.
7.18
.
Ezechi
.
15.3
.
But
as
the
wood
of
the
putrifyed
vine
tree
serueth
not
to
vse
,
no
not
so
much
as
a
pinne
to
be
made
of
the
wood
thereof
,
to
hang
any
vessell
thereon
,
but
onely
is
matter
for
the
fire
:
So
we
of
our selues
dry
rotten
wood
,
are
onely
méete
for
euerlasting
fire
.
And
although
(
our
knowledge
and
iudgement
béeing
cleared
by
the
spirit
of
God
)
we
be
able
sometimes
to
discerne
betwéene
good
and
euill
,
yet
by
reason
of
this
body
of
sinne
which
we
carrie
about
with
vs
,
wée
are
for
the
most
part
drawne
away
from
the
good
which
wee
lyke
,
vnto
the
euill
which
we
would
not
doo
.
Yea
so
,
that
if
with
a
thousand
things
God
shoulde
charge
euen
the
best
of
vs
,
Iob
.
9.3
.
Psal
.
130.3
.
Psal
.
143.2
.
we
shoulde
not
be
able
to
answere
to
one
.
If
the
Lorde
should
looke
straightly
what
is
doone
amisse
,
who
shoulde
be
able
to
stand
?
If
the
Lorde
should
enter
into
iudgement
with
vs
,
none
could
in
his
sight
be
iustified
.
To
euill
there
are
many
wayes
,
to
good
onely
one
way
.
Euery
vertue
hath
two
extremes
,
and
eche
extreme
,
euill
.
To
man
to
walke
so
straightly
betwéene
the
extremes
,
that
he
doo
not
at
sometime
or
other
decline
eyther
to
the
right
hande
or
to
the
left
,
it
is
not
giuen
.
In
naturall
things
it
is
hard
to
enioy
the
good
,
but
we
shall
also
at
sometime
taste
of
the
euill
.
The
fire
comforteth
vs
with
warmth
,
the
extreme
heate
therof
vexeth
vs.
The
ayre
when
it
is
temperate
dooth
refreshe
,
but
violent
it
bréedeth
passions
.
The
waters
bring
commoditie
,
but
annoy
vs
when
they
ouerflowe
their
Chanels
.
Too
much
meate
bréedeth
indigestion
,
too
little
maketh
the
bodie
weake
.
Want
of
exercise
bréedeth
sicknesse
,
too
much
labour
is
hurtfull
.
Solitarines
maketh
vs
incline
to
melancholie
,
and
too
much
conuersation
is
importunate
.
Riches
are
accompanyed
with
care
,
and
pouertie
subiect
to
sorrow
.
Of
these
and
such
like
hee
that
will
suck
the
swéete
,
must
nowe
and
then
taste
of
the
sowre
.
Euerie
commoditie
bringing
with
it
the
discommoditie
.
The
Grecians
prayse
Hercules
for
his
force
,
but
they
accuse
him
of
tyrannie
.
The
Lacedemonians
attribute
much
to
Lycurgus
for
his
zeale
to
his
Countrie
:
but
they
note
him
of
rigorous
seueritie
,
with
the
Egyptians
Isis
is
famous
for
patience
,
but
condemned
for
vnchastitie
.
The
Athenians
extol
Plato
for
his
doctrine
:
but
they
carpe
his
vnsatiable
couetousnesse
.
The
Romanes
make
Caesar
to
bee
mercifull
:
and
with
all
report
him
hautie
&
proude
.
Homer
in
knowledge
excellent
:
in
speache
vaine
.
Alexander
the
Great
of
noble
courage
:
yet
to
him
remaineth
a
perpetuall
blot
of
infamie
,
that
in
his
furie
he
slewe
Clitus
his
dearest
friende
.
Haniball
of
minde
inuincible
:
yet
stained
with
periurie
.
Traian
a
milde
,
gentle
,
and
iust
Prince
:
yet
a
wine
bibber
.
Marcus
Aurelius
aboue
all
for
his
wisedome
:
yet
amorous
.
So
that
I
may
well
conclude
that
as
there
is
no
bread
without
branne
,
no
nut
without
shel
,
no
trée
without
barke
,
no
corne
without
chaffe
,
no
garden
without
wéedes
,
no
Wine
without
lées
,
no
golde
without
drosse
:
so
no
wyght
that
liueth
hath
lyued
,
or
shall
liue
,
onelye
man
,
without
sinne
.
The
caution
standeth
in
this
,
that
for
the
vertue
we
allowe
not
the
vice
:
nor
for
the
vice
,
condemne
the
vertue
,
obscuring
the
glory
of
God
in
his
creatures
:
but
rather
that
wee
knowe
to
discerne
betwéene
the
good
and
the
euill
:
mislyking
the
euill
to
anoyde
it
,
liking
the
good
to
doo
it
.
From
the
dooing
which
good
the
farther
wée
sée
our selues
of
,
touching
our
owne
power
,
the
more
we
haue
to
striue
,
to
take
héede
,
and
to
watche
:
especially
séeing
to
this
our
weakenesse
,
the
enemie
doth
oppose
his
strength
.
The
Apostle
,
hauing
had
a
proofe
thereof
in
himselfe
compareth
him
vnto
a
Lyon
,
1.
Pet
.
5.8
.
and
not
onely
vnto
a
Lyon
for
his
strength
,
but
to
a
roaring
Lyon
for
his
greedinesse
to
deuour
.
The
Lyon
then
roareth
when
he
is
pynched
with
hunger
:
and
beyng
hunger
bytten
,
whatsoeuer
is
in
his
way
prayable
,
he
taketh
his
pray
on
it
.
And
this
his
gréedines
is
continual
.
He
iudgeth
all
labour
lost
,
saue
that
he
taketh
in
wounding
the
soule
of
man
.
As
Naab
the
Ammonite
warring
against
the
men
of
Iabes
Gilead
woulde
not
rayse
his
siege
but
vpon
condition
,
1.
Sam
,
11.2
.
that
he
might
thrust
out
all
their
right
eyes
:
so
this
enemie
neuer
ceaseth
to
assault
vs
vntill
he
haue
depriued
vs
of
the
eye
of
right
iudgement
,
that
we
sée
not
our
saluation
in
Christ
Iesu
onely
.
And
although
God
by
grace
strengthen
vs
that
we
yéelde
not
so
farre
,
yet
let
vs
knowe
that
the
enemie
vpon
no
other
condition
rayseth
siege
.
If
man
bée
weake
,
the
enemie
strong
,
the
way
slippery
,
the
windes
blusterous
,
she
fall
daungerous
,
the
bruse
perillous
,
the
losse
irrecouerable
:
let
vs
walke
circumspectly
,
not
as
vnwise
,
Ephe
.
5.15
.
but
as
wise
,
redéeming
the
time
,
because
the
dayes
are
euill
.
A
man
that
is
through
sicknesse
or
age
impotent
,
séeing
before
his
eyes
the
young
lustie
,
and
strong
man
through
slabbinesse
of
the
way
,
&
violence
of
the
winds
throwne
downe
,
he
taketh
him
to
his
staffe
,
and
treadeth
more
surely
.
If
Moses
the
faythfull
fell
in
infidelitie
:
Dauid
the
holyest
became
prophane
:
Salomon
the
wisest
committed
so
great
sollies
:
and
Peter
the
louingst
,
denied
his
master
.
If
the
Saintes
and
deare
friends
of
God
haue
fallen
before
our
eyes
,
let
vs
lay
aside
trust
in
our
owne
strength
,
let
vs
tread
sure
,
leane
vnto
our
staffe
,
haue
affiance
in
our
God
.
Let
vs
not
take
their
fall
to
be
our
standing
,
but
rather
by
them
measure
our selues
,
&
the
guilt
of
our
sinnes
,
gathering
as
it
were
the
whole
Lyon
by
the
pawe
:
let
vs
rise
with
them
by
repentaunce
:
let
vs
sorow
with
them
for
our
sinnes
:
let
vs
with
them
perswade
our selues
of
God
his
mercie
in
Christ
Iesu
:
let
vs
with
them
take
sure
holde
of
that
his
mercy
by
stedfast
hope
:
let
vs
be
raised
by
repentaunce
,
take
héede
with
them
we
fall
not
againe
.
Nowe
let
vs
consider
the
fall
.
But
he
denyed
it
,
saying
:
I
knowe
him
not
.
)
The
Euangelistes
doo
witnesse
that
Peter
denyed
his
maister
thrée
times
.
To
lie
in
any
case
is
euil
,
the
circumstances
,
as
of
cause
,
maner
,
time
,
place
,
and
person
doo
aggrauate
the
euill
.
To
fall
therein
once
is
not
without
daunger
,
to
fall
the
seconde
time
bruiseth
sore
:
to
fall
the
thirde
time
,
woundeth
déepe
.
To
sinne
,
prouoketh
God
:
to
adde
sinne
to
sinne
kindleth
him
more
:
to
heape
them
one
vpon
others
necke
,
asketh
present
vengeance
.
If
to
lye
be
sinne
,
Rom.
6.23
.
and
sinne
haue
for
the
rewarde
death
:
&
that
to
sweare
falsely
is
more
then
simply
to
lye
:
and
by
curse
for
a
man
to
deuote
himselfe
be
more
gréeuous
then
falsly
to
sweare
(
That
being
the
most
perilous
kinde
of
swearing
(
as
S.
Augustine
sayeth
)
in
Psal
.
7.
which
is
ioyned
with
a
curse
:
as
if
I
should
say
,
the
Lorde
so
iudge
me
as
I
haue
doone
in
this
)
how
gréeuous
was
this
fall
of
Peter
,
who
not
onely
denied
his
Lord
,
once
,
againe
,
and
the
third
time
:
but
sware
he
neuer
knewe
him
:
and
as
it
were
,
betooke
himselfe
vnto
the
deuill
if
euer
he
knewe
him
?
And
that
dooth
aggrauate
the
fault
most
of
al
,
he
did
it
knowing
him
to
be
,
as
man
,
so
God
:
hauing
before
confessed
that
he
was
Christ
the
sonne
of
the
liuing
God
.
Thus
denyed
he
his
maister
,
his
God
,
his
saluation
,
wittingly
,
willingly
,
euen
against
the
testimonie
of
his
owne
conscience
.
Willingly
I
sayde
that
no
man
thinke
he
did
it
against
his
will
,
for
although
he
came
not
thither
with
will
to
denie
him
,
yet
when
he
sawe
the
daunger
,
and
yeelded
to
the
reason
of
flesh
&
blood
,
he
was
brought
to
will
that
which
otherwise
he
would
not
.
Héere
may
we
sée
a
difference
betwéene
the
sinne
wittingly
and
willingly
done
against
the
conscience
,
and
the
sinne
against
the
holy
Ghost
.
Not
euery
sinne
committed
against
the
conscience
,
is
that
sinne
which
Christ
sayeth
shall
not
be
forgiuen
neither
in
this
worlde
nor
in
the
world
to
come
:
Matt
.
12.32
.
Mark
.
3.29
.
that
is
,
as
S.
Marke
expoundeth
it
,
neuer
:
but
this
is
the
sinne
neuer
to
be
forgiuen
,
which
is
committed
to
ouerthrowe
the
trueth
as
wittingly
,
willingly
against
the
testimonie
of
the
conscience
,
so
also
malitiously
,
ioyning
handes
of
set
purpose
with
the
enemy
to
extinguish
the
spirit
,
to
deface
the
honour
,
and
to
obscure
the
glory
of
God
.
It
may
yet
more
plainly
appeare
if
we
oppose
vnto
Peter
Iulian
the
Apostata
.
Peter
denyed
Christ
in
the
same
sort
and
maner
,
as
is
aforesayde
Iulian
denied
.
The
one
his
heart
was
mollified
to
repentance
:
the
other
his
heart
hardened
.
Wherefore
?
The
one
denied
of
frailtie
:
the
other
of
malice
,
The
one
for
feare
of
death
:
the
other
of
selfe
will
desirous
to
powre
out
hys
poyson
against
the
Church
of
God
,
not
mooued
thereunto
eyther
by
feare
of
Magistrate
,
bitternesse
of
imprisonment
,
or
terrour
of
death
,
as
hee
who
was
Lord
,
King
,
&
Emperour
,
ruling
all
,
not
ruled
by
any
.
The
one
denyed
that
he
knewe
him
,
but
spake
no
euill
of
him
:
the
other
abandoned
the
Gospell
as
wicked
,
speaking
euill
both
of
Christ
and
it
.
The
one
did
it
sodainly
and
at
a
push
:
the
other
deliberately
.
The
one
in
a
corner
:
the
other
in
set
and
open
iudgement
.
The
one
,
though
he
forsooke
his
master
,
yet
serued
he
no
idoles
:
The
other
not
onely
forsooke
Christ
,
but
serued
the
deuill
.
This
his
sinne
so
malitiously
committed
,
set
such
a
stoppe
and
shut
such
a
bolt
betwéene
the
grace
of
God
and
his
conscience
,
that
hauing
receiued
his
deaths
wound
,
whether
by
a
man
(
as
some
thinke
)
or
by
an
Angell
(
as
others
write
)
or
by
a
deuill
(
as
we
also
reade
)
thrusting
his
hand
into
his
wound
,
he
tooke
forth
an
handfull
of
blood
,
and
sprinckled
it
in
the
ayre
with
these
wordes
Vicisti
Galee
,
vicisti
.
O
thou
Galilean
(
so
he
called
Christ
)
thou
hast
ouercome
,
thou
hast
ouercome
.
Notwithstanding
he
confessed
the
power
of
Christ
euen
in
the
instant
of
death
,
yet
could
he
not
call
for
grace
,
nor
cry
for
mercie
.
This
haue
I
spoken
,
not
to
extenuate
the
fal
of
Peter
,
which
was
horrible
,
but
partly
,
that
we
take
héede
of
that
great
sinne
against
the
holy
Ghost
which
is
irremisible
,
&
partly
,
to
the
comfort
of
the
afflicted
conscience
of
such
as
are
otherwise
gréeuously
fallen
.
Peter
although
he
denied
his
master
at
the
first
,
yet
did
he
not
at
the
first
eyther
sweare
or
curse
.
Wherby
we
may
see
how
the
deuill
when
he
hath
by
sin
taken
hold
,
dooth
lead
man
,
as
it
were
by
the
hand
,
from
one
sin
to
another
,
from
the
great
to
the
greater
,
vntill
he
haue
brought
him
to
the
fulnes
of
sin
to
wallow
in
the
same
with
securitie
&
contempt
.
After
the
same
maner
he
inwrappeth
vs
now
adayes
.
First
vnder
colour
of
recreation
,
he
bringeth
in
dice
and
cardes
.
By
&
by
he
saweeth
the
same
with
a
gréedie
desire
of
lucre
,
alwayes
accompanied
with
his
page
falshood
,
by
whom
the
doore
being
set
open
straight
rushe
in
,
lying
,
raging
,
swearing
,
forswearing
,
prophanation
of
the
Sabboth
,
contempt
of
good
:
so
great
,
that
man
dust
&
ashes
,
whose
life
is
in
the
hand
of
the
liuing
God
,
maketh
no
scruple
to
prophane
the
day
,
which
the
Lorde
of
hostes
hath
commanded
him
to
remember
that
he
kéepe
holy
.
Ad
Pammachium
contra
errores
Ioan
.
Hierosolomitani
.
Ephe
.
4.27
.
Iacob
.
4.7
.
If
therefore
we
will
not
fal
headlong
into
peril
,
let
vs
(
as
S.
Ierom
counselleth
.
)
So
soone
as
the
scorpion
appeareth
,
treade
him
downe
,
least
suffring
him
to
rise
vp
,
he
growe
too
mighty
for
vs.
Giue
no
place
to
the
deuil
,
saith
S.
Paul
.
Submit
your selues
to
God
saith
S.
Iames
,
resist
the
deuil
,
&
he
wil
flie
from
you
.
But
let
vs
sée
what
it
is
to
denie
Christ
,
the
if
we
be
fallen
with
Peter
,
we
may
wt
Peter
rise
againe
.
He
denieth
Christ
,
who
flatly
(
as
Peter
did
)
forsweareth
him
.
He
also
denieth
Christ
,
who
dooth
not
acknowledge
&
confesse
him
,
to
be
his
sole
&
onely
sauiour
.
He
also
who
being
asked
of
his
faith
,
dooth
either
of
purpose
holde
his
peace
,
or
colourably
deale
to
delude
the
demand
by
doubtfull
answer
.
He
also
who
by
his
déedes
dooth
not
expresse
his
faith
.
Tit
.
1.16
.
De
duplici
martyrio
.
To
cleaue
vnto
Belial
,
saieth
Cyprian
,
is
to
deny
Christ
,
howsoeuer
in
tongue
or
other
outward
appearance
we
séeme
to
professe
him
.
Neither
shall
it
profite
vs
,
in
Gene
.
ho
.
3.
sayeth
Origen
,
to
confesse
that
Christ
came
in
the
flesh
which
he
tooke
of
the
Virgin
,
If
in
this
our
flesh
we
denie
the
ende
wherefore
he
came
.
Luk
,
1.74
.
Which
ende
was
,
that
we
by
him
deliuered
from
our
enemies
,
should
serue
our
God
without
feare
,
all
the
dayes
of
our
life
in
holinesse
and
righteousnesse
before
him
.
That
we
shoulde
denie
vngodlinesse
and
worldly
lustes
,
Tit
.
2.12
.
and
liue
soberly
,
iustly
,
&
godly
in
this
present
worlde
,
looking
for
the
blessed
hope
and
appearing
of
the
glory
of
the
mightie
God
,
and
of
our
sauiour
Iesus
Christ
,
who
gaue
himselfe
for
vs
that
he
might
redéeme
vs
from
all
iniquitie
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
.
This
if
we
doo
not
,
we
denie
Christ
.
Which
beyng
so
,
it
can
not
be
gainesayde
,
but
that
we
haue
,
almost
all
,
denied
Christ
our
saluation
,
to
our
euerlasting
confusion
,
if
God
of
his
mercie
touche
not
our
hearts
by
grace
to
repentance
.
The
occasion
of
his
fall
depended
partly
of
himselfe
,
partly
of
the
damosell
and
others
the
seruauntes
of
the
high
priest
,
and
partly
of
the
place
.
Of
himselfe
,
in
that
he
presumed
so
much
in
his
owne
strength
,
that
he
thought
himselfe
sure
.
When
Christ
sayd
,
All
ye
shall
be
offended
by
me
this
night
:
for
it
is
written
,
I
will
smite
the
shepheard
,
and
the
sheepe
shal
be
scattered
,
&c.
Peter
sayde
vnto
him
,
Although
all
men
shoulde
be
offended
,
yet
will
not
I.
He
should
haue
better
considered
the
word
spoken
,
and
more
déepely
haue
wayed
the
person
of
Christ
who
spake
it
:
or
at
the
least
haue
added
to
that
his
assertion
,
God
by
grace
assisting
me
.
But
he
was
so
farre
off
from
any
of
this
,
that
when
Christ
replyed
,
Verily
I
say
vnto
thee
,
this
day
euen
in
this
night
,
before
the
cocke
crowe
twise
,
thou
shalt
denie
mee
thrise
:
he
sayde
more
earnestly
,
If
I
should
die
with
thee
I
will
not
denie
thee
.
Feruentnes
without
grace
smootheth
the
way
to
the
greater
fall
.
As
Rabshakeh
one
of
the
captaines
of
the
host
of
Senacherib
king
Assur
said
vnto
the
counsellours
of
Hezekiah
king
of
Iuda
(
supposing
that
Hezekiah
had
reposed
in
Egypt
&
Pharao
.
2.
Reg
.
18.21
.
)
Tell
ye
Hezekiah
,
Lo
,
thou
trustest
in
this
broken
staffe
of
reede
,
to
wit
,
in
Egypt
&
Pharao
:
on
which
if
a
man
leane
,
it
will
go
into
his
hand
&
pearce
it
:
so
is
Pharao
king
of
Egypt
to
all
that
trust
in
him
.
So
may
I
say
to
euery
one
who
trusteth
in
his
owne
strength
,
that
he
leaneth
but
to
a
staffe
of
a
réede
and
the
saine
broken
.
He
thought
vpon
stay
,
but
he
findeth
the
fall
.
He
looked
for
helpe
,
but
he
féeleth
the
hurt
.
Therefore
thus
sayeth
the
Lord
,
Iere
.
9.23
.
Let
not
the
wise
man
reioyce
in
his
wisedome
,
nor
the
strong
man
glorie
in
his
strength
,
neyther
the
riche
man
in
his
riches
:
but
let
him
that
glorieth
glorie
in
this
,
that
he
vnderstandeth
and
knoweth
me
for
I
am
the
Lord
which
shew
mercy
,
iudgement
,
&
iustice
in
the
earth
.
The
wel
liking
of
our selues
bringeth
to
passe
that
oftentimes
wée
stande
in
our
owne
light
,
by
reason
whereof
the
imminent
euill
is
shadowed
so
,
that
we
sée
it
not
,
vntill
sodainly
it
clappe
vs
in
the
neeke
.
And
manie
times
euen
there
and
then
is
greatest
daunger
,
where
and
when
wée
thinke
our selues
most
safe
and
sure
.
Agamemnon
in
ten
yéeres
together
in
mortall
and
bloodie
warres
coulde
neuer
be
hurt
:
yet
after
when
he
thought
least
of
daunger
,
at
home
,
in
his
owne
house
,
by
his
owne
wife
was
slayne
.
Senacherib
had
the
conquest
of
many
countries
,
in
al
which
he
escaped
harmlesse
:
yet
at
home
in
his
owne
country
in
the
temple
of
his
idoles
his
owne
sonnes
slew
him
.
Iulius
Caesar
winning
the
west
part
of
the
world
,
in
51.
set
battailes
neuer
receiued
daungerous
stroke
:
yet
after
al
his
daungers
so
happily
escaped
,
at
home
in
the
Senat
house
,
in
the
midst
of
his
nobilitie
,
and
in
his
Parliament
robes
,
he
receiued
24.
wounds
,
and
al
deadly
.
So
far
of
from
surmyse
of
any
such
thing
,
that
the
nyght
before
at
supper
with
his
Nobilitie
he
reasoned
pleasauntly
and
merilie
of
the
best
kinde
of
death
:
and
some
affirming
this
,
some
that
,
his
iudgement
was
for
conclusion
,
That
death
to
bée
best
which
was
sodayne
.
The
Troians
when
they
thought
their
enemies
the
Gretians
to
be
gone
and
all
to
be
safe
,
and
gaue
themselues
to
belly
chéere
,
sléepe
and
ease
,
were
sodainely
inuaded
by
the
Gretians
,
and
with
fire
and
sworde
destroyed
.
The
riche
man
who
sayde
vnto
his
soule
.
Soule
,
Luk
.
12.19
.
thou
hast
much
goods
layd
vp
for
many
yeeres
,
liue
at
ease
,
eate
,
drinke
,
take
thy
pastime
:
héere
God
sayd
vnto
him
,
O
foole
,
this
night
will
they
fetche
awaye
thy
soule
from
thee
:
then
whose
shall
the
things
be
which
thou
hast
prouided
?
Vnto
which
wordes
,
Bernard
addeth
,
Yea
whose
shalt
thou
thy selfe
be
which
diddest
possesse
the
same
?
In
psal
.
99.
Where
then
is
securitie
?
Héere
sayth
Augustine
,
in
no
place
:
in
this
life
,
no
where
:
but
in
the
sole
hope
of
the
promises
of
God
.
Of
the
occasion
giuen
by
the
damosell
the
Euangelist
sayeth
,
And
as
Peter
was
beneath
in
the
hall
,
there
came
one
of
the
maydes
of
the
high
priest
,
and
when
shee
sawe
Peter
warming
himselfe
,
she
looked
on
him
and
said
:
Thou
wast
also
with
Iesus
of
Nazareth
,
&c.
And
as
it
appeareth
by
the
text
,
she
did
the
like
the
second
time
.
A
bold
gyrle
and
bloodie
,
and
therefore
bloodie
because
bolde
,
impudent
and
shamelesse
.
Although
Aristotle
make
not
shamefastnes
a
vertue
,
yet
the
godly
best
learned
,
doo
make
it
a
vertue
,
and
such
a
vertue
,
that
if
forceably
there
should
be
in
a
woman
but
one
onely
vertue
,
the
same
ought
to
be
onely
shamefastnesse
.
Ethic
.
2.
And
Aristotle
himself
affirmeth
the
partie
in
whome
it
is
founde
,
worthy
praise
.
Much
better
sayd
Cicero
,
naming
it
the
kéeper
of
al
vertues
,
flying
shame
,
attayning
honour
,
flying
shame
by
anoyding
euill
(
the
force
,
efficacie
,
and
strength
of
it
consisting
in
feare
of
dishonestie
)
attayning
honour
by
aspiring
to
good
,
vpon
desire
,
alwayes
proper
vnto
it
,
to
heare
well
.
With
this
vertue
this
Damosell
was
not
acquainted
:
and
therfore
without
blushing
she
rusheth
in
amongst
the
thickest
,
charging
Peter
:
not
taking
repulse
with
his
first
deniall
,
she
assaulteth
him
the
seconde
time
.
Shée
sawe
Christ
the
innocent
Lambe
shamefully
intreated
:
yea
in
maner
shée
sawe
the
lamentable
endé
that
woulde
ensue
.
And
yet
as
her
mate
the
daughter
of
Herodias
coulde
with
drye
eyes
beholde
the
heade
of
John
the
Baptist
in
the
Platter
all
imbrewed
with
blood
:
Mat
.
14.11
,
so
she
voyde
of
all
compassion
,
could
behold
that
dolefull
spectacle
with
gladnesse
.
And
as
it
were
,
not
satisfied
with
the
blood
of
one
,
assayeth
againe
,
&
againe
to
spill
more
.
When
Alexander
M.
sawe
the
dead
bodie
of
Darius
,
and
Iulius
Caesar
▪
the
head
of
Pompet
:
and
M.
Marcellus
Syracusa
burne
:
and
Scipio
Numantia
with
man
woman
,
and
childe
destroyed
:
and
Titus
,
the
stréetes
of
Hierusalem
running
with
streames
of
blood
:
they
could
not
restraine
themselues
,
but
their
eyes
gushed
out
with
teares
,
yet
mortall
enemies
.
These
being
men
,
couragious
warriours
,
valiant
captaines
,
mortall
enemyes
,
had
in
strong
bodyes
a
softe
and
tender
heart
.
This
séely
gyrle
for
yéeres
and
sex
tender
,
had
in
a
wretched
weake
body
,
a
strong
stonie
heart
.
And
wheras
the
Euangelist
dooth
say
that
anon
after
they
who
stoode
by
vrged
Peter
after
the
lyke
sort
,
it
is
not
vnlike
but
they
were
the
rather
induced
thereunto
by
this
bloody
gyrle
.
But
be
it
they
were
of
themselues
prone
to
shed
blood
.
What
other
thing
was
to
bee
looked
for
in
the
house
of
Cayphas
?
The
master
being
euil
,
can
the
seruants
be
good
?
The
head
being
distempered
,
can
the
body
in
any
member
in
the
same
,
doo
the
function
rightly
?
The
spring
being
troubled
,
shall
we
looke
for
cleare
water
?
The
roote
withered
,
can
the
trée
fructifie
?
Or
corrupt
bring
good
fruite
?
If
ye
will
haue
the
trée
bring
good
fruite
,
begin
not
with
the
braunches
,
but
digge
about
the
roote
,
scarche
it
,
cutte
away
that
is
corrupt
and
superfluous
,
and
when
yee
haue
gone
nyghe
vnto
the
quicke
,
applie
good
,
freshe
,
and
fatte
moulde
,
by
which
the
roote
may
receyue
strength
and
good
iuyce
to
the
nutriment
of
the
whole
trée
.
Then
prune
the
tree
in
conuenient
time
,
cutting
away
the
dead
bowghes
and
vnfruitfull
braunches
.
If
ye
wil
haue
your
waters
cleare
and
swéete
,
search
the
spring
.
If
ye
will
haue
the
body
in
euery
member
doo
rightly
the
office
,
let
a
good
plaister
be
layde
to
the
distempered
head
.
Otherwise
ye
may
complaine
,
but
haue
no
redresse
:
wish
for
better
,
but
endure
the
worse
:
see
the
inconuenience
,
but
not
auoyde
it
.
Touching
occasion
giuen
by
the
place
for
that
in
my
second
part
.
I
shal
haue
conueniencie
to
speake
thereof
,
In
psal
.
51.
Hom.
1.
Citat
.
Petr
.
Mar.
in
2.
Sam
.
ca.
11.
I
will
nowe
onely
vse
the
wordes
of
Chrysostome
,
which
as
he
,
so
we
may
apply
as
answere
to
those
who
say
they
put
no
difference
of
place
.
Whatsoeuer
they
heare
or
sée
,
it
mooueth
not
them
.
What
sayeth
Chrysostome
,
are
wée
made
of
yron
?
of
stone
?
are
we
more
harde
then
is
the
Adamant
?
are
we
wiser
,
holier
,
stronger
thē
Dauid
?
If
a
sparkle
of
fire
fall
into
hay
,
will
it
not
set
on
fire
the
whole
?
Our
flesh
is
hay
and
may
easilie
be
inflamed
.
1.
Thes
.
5.22
The
holy
ghost
who
knoweth
vs
better
then
we
our selues
,
commandeth
vs
to
abstaine
not
onely
from
the
euill
it selfe
,
but
also
from
all
apparance
of
euill
.
He
who
will
slake
the
fire
,
must
withdraw
the
wood
:
he
who
will
auoyde
the
euill
,
must
cut
of
occasion
.
This
may
suffice
touching
the
fall
of
Peter
.
Now
let
vs
diligently
note
his
rising
agayne
.
Wherein
wee
haue
to
obserue
these
two
thinges
.
First
the
meanes
by
which
he
was
induced
to
repentance
:
secondly
,
howe
hee
behaued
himselfe
therein
.
The
meanes
the
Euangelist
noteth
to
bee
externall
and
internall
.
The
externall
&
outward
meane
was
the
crowing
of
the
cocke
:
the
internall
and
inwarde
meane
was
,
that
Iesus
looked
vpon
him
,
which
looke
was
not
of
the
corporal
eye
,
but
spiritual
grace
:
Christ
and
Peter
beyng
by
place
disseuered
.
Both
these
to
the
conuertion
of
Peter
did
concurre
.
It
cannot
be
that
he
who
is
ouercome
by
temptation
,
and
swallowed
vp
of
sinne
,
shoulde
come
againe
to
himselfe
and
repent
,
vnlesse
by
some
meanes
occasion
be
giuen
wherby
he
may
be
stirred
to
compunction
.
But
the
best
meanes
is
with
the
Lorde
his
looke
,
the
sounde
of
the
Cocke
.
This
sounde
or
voyce
of
the
Cocke
is
the
preaching
of
the
worde
:
which
sounding
in
our
eares
(
if
Iesus
with
all
looke
on
vs
)
dooth
so
awake
vs
that
were
in
the
dead
sléepe
of
sinne
,
as
the
noise
of
the
Cocke
in
the
dead
time
of
the
night
,
dooth
awake
out
of
sléepe
.
And
this
is
the
direct
and
ordinarie
meanes
which
God
hath
appointed
to
saue
all
those
by
,
1.
Cor
,
1.21
.
that
shall
beléeue
.
Whereof
we
haue
manifest
examples
in
the
Actes
of
the
Apostles
.
Acts.
8.8
.
The
Eunuche
chiefe
gouernour
to
Candace
Quéene
of
the
Ethiopians
,
as
he
returned
from
Hierusalem
,
where
hée
had
worshipped
,
sitting
in
his
chariot
,
read
Esay
the
Prophet
.
This
noble
man
was
well
occupied
,
vnto
whose
endeuour
God
gaue
successe
according
.
With
vs
it
is
thought
more
séemely
for
Nobilitie
to
trull
the
Dice
,
then
turne
the
leaues
of
the
booke
of
God
.
)
Then
the
spirit
said
vnto
Philip
,
Goe
neere
,
Acts.
9.1
.
&
ioyne
thy self
to
yonder
chariot
:
&
philip
ran
thither
&c.
As
Saul
iournied
to
Damasco
breathing
out
threates
&
slaughter
against
the
disciples
of
the
Lord
,
so
dainely
there
shyned
round
about
him
a
light
from
heauen
.
And
he
fell
to
the
earth
,
&
heard
a
voyce
saying
to
him
,
Saul
,
Saul
,
why
persecutest
thou
mee
?
And
he
sayde
:
who
art
thou
Lord
?
And
the
Lorde
sayd
,
I
am
Iesus
whom
thou
persecutest
:
it
is
hard
for
thee
to
kicke
against
prickes
.
He
then
both
trembling
and
astonied
said
:
What
wilt
thou
I
doo
?
And
the
Lord
saide
vnto
him
:
Arise
,
and
go
into
the
citie
,
and
it
shall
bee
told
thee
what
thou
shalt
do
&c.
And
the
Lord
appointed
a
disciple
at
Damasco
named
Ananias
to
instruct
him
.
Cornelius
a
captaine
in
Cęsarea
,
a
deuoute
man
,
Acts.
10.1
.
&
one
that
feared
God
with
all
his
housholde
,
which
gaue
much
almes
to
the
people
&
prayed
God
continually
,
saw
in
a
vision
euidently
(
about
the
ninth
houre
of
the
day
)
an
angell
of
God
comming
in
to
him
and
saying
vnto
him
:
Cornelius
,
&c.
Thy
prayers
&
thine
almes
come
vp
into
remenbrance
before
God
.
Now
therefore
send
men
to
Ioppe
,
&
call
for
Simon
whose
surname
is
Peter
,
&c.
He
shall
tell
thee
what
thou
oughtest
to
doo
,
&c.
The
Angell
from
God
might
haue
instructed
Cornelius
:
The
voyce
from
heauen
,
Saul
:
The
spirit
,
the
Eunuch
by
secrete
working
in
his
heart
onely
.
Yet
it
was
not
so
doone
:
but
the
ordinarie
meanes
by
the
wisedome
of
of
God
decreed
,
euen
the
ministerie
of
man
,
was
vsed
.
That
therefore
God
sayth
by
Moses
vnto
his
people
,
ought
to
haue
with
vs
déepe
impression
,
It
is
no
vaine
worde
to
bee
made
light
of
,
Deut
.
32.47
.
In
Mat
.
ca.
8.
but
it
is
your
life
.
Well
therefore
said
Hilarie
,
that
the
congregations
,
in
which
the
word
of
God
dooth
not
watch
,
goe
to
wracke
.
Agréeable
to
that
of
the
holy
Ghost
,
Pro
.
29.18
.
where
there
is
no
vision
,
the
people
perish
.
And
to
that
the
Angell
sayd
to
Esdras
,
4.
Esdr.
7.20
assigning
the
cause
that
so
many
perish
,
to
be
:
for
that
they
neglect
the
lawe
of
of
God
in
this
life
.
If
the
word
of
God
be
our
wisedome
,
Deut
.
4.6
.
Iob
.
28.28
.
be
our
vnderstanding
,
and
that
by
this
vnderstanding
we
depart
from
euill
:
If
hope
be
that
golden
chayne
by
the
which
we
are
drawen
vp
into
heauen
,
Cit●t
.
Pet
.
Mar.
in
ca.
1.
ad
Ro
.
as
Chrysostome
sayeth
,
and
wee
haue
this
hope
,
through
comfort
of
the
scriptures
:
If
by
the
word
we
come
to
the
knowledge
of
God
,
Rom.
15
.
4●
Osee
.
6.6
.
and
that
to
know
God
be
more
then
sacrifice
or
burnt
offerings
:
Psa
.
119.105
Theophilact
in
Luk
.
ca.
16.
2
Pet
.
1.19
.
If
it
be
a
Lanterne
to
our
feete
,
and
light
vnto
our
pathes
:
If
it
be
the
candle
whereby
the
comming
of
the
theefe
is
espied
:
If
it
bee
the
light
burning
in
the
darke
place
,
to
wit
,
in
this
world
dusked
and
dimmed
with
thicke
mystes
of
sinne
and
ignoraunce
,
whereunto
by
héede
giuen
onlie
,
the
day
starre
ariseth
in
our
harts
:
Psal
.
119.9
.
If
the
taking
héede
to
it
,
be
the
onely
rule
whereby
the
young
man
shall
redresse
his
wayes
:
Iere
.
23.29
.
Ephe
.
6.17
.
If
it
be
the
hammer
mollifying
the
stonie
heart
:
the
fire
consuming
the
chaffe
,
the
sworde
of
the
spirit
cutting
away
whatsoeuer
is
offensiue
:
Rom.
5.1
.
Rom.
10.17
.
2.
Cor
.
5.19
.
1.
Pet
.
1.23
.
Ephe
.
1.13
.
Ioan
.
4.14
,
If
saluation
be
the
sequele
of
iustification
,
and
iustification
come
by
faith
,
faith
by
the
word
:
and
that
therefore
it
be
called
the
word
of
reconciliation
:
the
seede
of
regeneration
:
the
ioyfull
tydings
of
saluation
:
If
it
be
water
to
slake
our
thirst
,
Cant
.
1.2
.
Deut
,
8.3
.
Mat
.
5.13
.
&
quench
our
lust
:
oyle
to
supple
our
woundes
:
meate
to
make
vs
stronge
:
salt
to
season
vs
:
Pet
.
Mart
.
in
ca.
14.
li.
2.
Sam
.
Caluinus
institut
.
2.
Tim
,
4.3
.
2.
Tim
.
3.16
Apo
20.12
.
Theodoret
.
dialog
.
2.
If
it
be
the
shop
of
vprightnesse
:
the
schole
of
the
holy
Ghost
:
holesome
doctrine
,
giuen
by
inspiration
from
God
:
If
it
be
vnto
vs
the
will
of
God
,
and
the
will
of
God
bee
the
booke
of
life
,
by
the
which
the
bookes
out
of
which
we
shall
be
iudged
,
to
wit
,
our
consciences
,
shall
bée
scanned
:
in
waightie
matters
we
may
not
dallie
.
The
hearing
and
reading
of
the
sacred
Scriptures
are
not
to
be
made
light
of
.
And
who
is
so
wretched
to
neglect
his
owne
saluation
?
In
that
Peter
heard
the
Cocke
crowe
once
,
but
repented
not
,
wee
haue
to
learne
that
wee
iudge
not
one
another
,
but
vse
the
meanes
appoynted
by
the
Lorde
,
leauing
iudgement
vnto
him
,
who
iudgeth
rightfully
.
If
we
finde
any
,
as
new
borne
babes
,
to
be
weake
,
let
vs
in
the
spirit
of
méekenesse
helpe
to
support
them
vntill
they
growe
strong
.
Not
sodainely
,
but
by
little
and
little
the
day
dooth
light
.
He
who
hath
after
blindnesse
newly
recouered
his
sight
,
can
not
by
and
by
see
so
farre
as
he
who
neuer
was
blinde
.
Yet
in
time
the
sight
of
the
one
may
come
to
be
as
perfect
as
of
the
other
.
Is
thy
eye
more
sharpe
of
sight
then
thy
brothers
?
Condemne
him
not
,
neyther
yet
scorne
him
.
1.
Cor
.
4.7
.
What
hast
thou
that
thou
hast
not
receiued
?
If
thou
haue
receyued
,
knowe
of
whom
,
and
by
a
thankefull
heart
giue
the
glory
vnto
God
,
who
hath
giuen
more
then
hee
ought
to
whom
he
hath
giuen
least
.
Forget
not
with
al
how
it
commeth
to
passe
sometimes
that
by
the
slight
of
legerdumaine
and
iugling
,
euen
he
(
who
is
of
sight
most
sharpe
)
is
,
as
other
,
deceiued
,
supposing
,
he
seeth
that
in
déede
he
seeth
not
.
The
deuill
is
master
of
that
arte
,
and
hath
the
whole
skill
thereof
.
If
thy
sight
be
so
good
,
sée
that
the
Apostle
byddeth
the
sée
,
when
he
sayeth
:
1.
Cor
.
10.12
Let
him
who
thinketh
,
he
standeth
,
see
that
he
fall
not
.
The
inward
meanes
concurring
to
the
conuersion
of
Peter
,
was
the
looke
of
Iesus
.
The
body
of
the
earth
betwéene
vs
and
the
Sunne
,
taketh
the
same
from
our
sight
&
causeth
darknesse
:
the
body
of
sinne
taketh
from
the
eyes
of
our
soule
the
Sonne
of
righteousnesse
Christ
Iesus
,
&
causeth
blindnesse
.
Though
a
candle
neuer
so
cleare
of
light
and
neuer
so
often
,
be
set
before
the
blinde
man
,
yet
can
hee
not
sée
,
vnlesse
some
other
meanes
be
vsed
for
the
opening
of
his
eyes
and
recouerie
of
his
sight
:
though
the
light
of
the
worde
be
set
before
vs
blinde
through
sinne
,
if
God
by
his
holy
spirit
touche
not
the
heart
,
by
his
grace
open
not
the
eyes
of
our
vnderstanding
,
wee
shall
not
sée
.
If
Iesus
looke
not
on
Peter
,
though
the
Cocke
crowe
Peter
repenteth
not
.
The
very
heathen
Socrates
,
as
Plato
hath
,
coulde
say
:
No
man
euer
learned
any
thing
of
me
,
though
by
me
he
were
the
better
learned
.
I
onely
did
exhort
,
the
good
spirit
did
inspire
.
Thinke
not
sayth
S.
Augustine
that
one
man
learneth
any
thing
of
another
.
In
epist.
Ioan
.
tract
.
3.
We
may
warne
by
the
sounde
of
our
voyce
,
but
if
he
,
who
teacheth
the
heart
,
be
not
within
,
vaine
is
the
noyse
made
without
.
And
againe
,
He
that
teacheth
the
hearts
hath
his
chaire
in
heauen
.
Luk
.
24.45
.
This
teacher
did
not
onely
open
the
eyes
of
the
two
disciples
in
Emmaus
,
but
also
of
the
eleuen
,
and
of
al
those
who
were
gathered
together
with
them
at
Hierusalem
,
that
they
might
vnderstande
the
Scriptures
.
This
teacher
opened
the
heart
of
Lydia
,
Acts
16.14
.
Ioan
.
16.13
.
that
she
attended
to
the
things
which
Paule
preached
.
This
teacher
Christ
promised
to
his
disciples
to
be
giuen
vnto
them
,
euen
the
spirit
of
trueth
,
which
should
leade
them
into
all
trueth
.
This
teacher
is
he
,
who
(
whether
Paul
plant
,
1.
Cor
.
3.6
.
or
Apollos
water
)
onely
giueth
increase
.
Yea
if
this
teacher
be
away
,
so
farre
it
is
of
that
by
the
word
preached
we
become
better
,
that
by
the
same
we
be
made
worse
,
which
caused
that
worthy
instrument
of
God
Peter
Martyr
to
say
:
In
1.
Sam
.
cap
.
2.
We
haue
néede
of
the
inward
light
,
which
vnlesse
it
be
present
and
shyne
vnto
vs
,
how
much
the
more
we
heare
,
so
much
the
more
&
more
we
are
hardened
.
The
inhabitantes
of
Hierusalem
had
the
letter
of
the
Scriptures
,
and
could
the
same
without
Booke
(
as
Musculus
sayth
:
In
Mat
.
ca.
2
Mat
.
2.5
.
and
as
it
appeareth
by
the
answere
giuen
vnto
Herod
)
yet
they
wanted
the
starre
,
that
is
,
heauenly
reuelation
.
We
haue
therefore
to
pray
that
to
the
Oracles
of
the
scriptures
,
may
come
reuelation
from
heauen
:
for
so
Christ
is
founde
.
Isidorus
de
summo
bono
li
.
3.
ca.
10.
Otherwise
though
they
be
powred
into
the
eares
,
they
enter
not
into
the
heart
,
the
sounde
is
heard
without
,
no
profite
is
had
within
.
This
I
haue
remembred
to
the
ende
we
ioyne
prayer
and
preaching
together
.
Iac
.
1.5
.
If
any
of
you
lack
wisedome
,
sayth
Saint
Iames
,
let
him
aske
of
God
which
giueth
to
all
men
liberally
and
reprocheth
no
man
:
and
it
shall
be
giuen
him
:
but
let
him
aske
in
faith
,
and
wauer
not
.
This
wisedome
to
consist
in
the
worde
,
teacheth
the
Prophet
:
Iere
.
8.9
.
Lo
,
they
haue
reiected
the
worde
of
the
Lorde
,
and
what
wisedome
can
be
vnto
them
?
If
then
the
worde
of
the
Lorde
be
wisedome
,
and
this
wisedome
to
be
had
of
God
,
and
the
meanes
to
obtayne
it
faithfull
prayer
:
If
we
desire
fruite
by
the
word
,
let
vs
vse
the
meanes
to
obtayne
the
same
,
as
well
the
teacher
as
the
hearers
:
and
the
hearers
as
the
teacher
,
as
well
eche
for
other
,
as
for
themselues
.
If
Hester
when
shée
shoulde
speake
before
Assuerus
the
King
for
preseruation
of
life
in
her selfe
&
people
,
Ester
.
4.16
.
did
not
onely
her selfe
pray
,
but
caused
her
people
to
doo
the
like
with
her
,
that
God
would
put
in
her
mouth
that
she
might
speake
:
De
doctr
.
Christ
.
li
.
4
Howe
much
more
saith
Augustine
,
ought
he
to
pray
to
whom
the
office
is
committed
to
labour
in
the
worde
and
doctrine
,
when
he
shall
speake
,
not
for
preseruation
of
life
temporall
but
eternall
:
not
for
safetie
of
the
body
onely
,
but
for
safetie
of
both
soule
and
body
for
euer
.
And
not
he
onely
but
the
hearers
also
:
the
benefite
or
daunger
ensuing
his
doctrine
being
also
theirs
.
And
this
is
to
be
done
of
all
,
as
well
after
,
as
before
:
that
not
onely
good
séede
may
be
sowne
in
good
grounde
,
but
that
by
swéete
dewes
and
heauenly
droppes
of
grace
,
it
may
be
watered
and
nourished
from
time
to
time
vnto
ripenesse
.
The
Phisition
who
ministreth
vnto
his
patient
such
medicine
as
by
his
learning
,
skill
and
arte
,
he
knoweth
méetest
for
the
disease
,
and
that
doone
,
hauing
more
regard
to
his
fée
,
then
care
of
successe
,
goeth
his
way
,
deserueth
small
praise
.
Neither
is
that
patient
wise
who
hauing
the
aduise
of
his
Phisition
,
be
he
neuer
so
cunning
,
and
following
his
counsel
in
admitting
and
applying
the
medicine
in
quantitie
,
maner
,
&
time
prescribed
,
is
therewith
contented
,
looking
for
health
onely
thereby
,
without
eleuation
of
his
heart
vnto
God
,
Psal
.
103.3
.
Who
onely
healeth
all
infirmities
.
This
being
spoken
there
resteth
,
I
shewe
how
Peter
thus
being
called
behaued
himselfe
.
Wherein
the
letter
offereth
vs
these
thrée
thinges
to
bee
considered
.
First
,
he
remembred
the
words
of
the
Lorde
Iesus
.
Then
he
gat
him
out
of
the
high
Priest
his
court
.
Lastly
,
as
the
text
hath
,
he
wept
and
that
bitterly
as
other
Euangelistes
witnesse
.
In
that
the
holy
Ghost
setteteth
downe
,
that
he
remembred
the
wordes
of
the
Lorde
Iesus
vpon
the
crowing
of
the
Cocke
,
we
are
taught
the
ende
of
all
preaching
to
be
,
that
thereby
we
may
remember
the
Lorde
,
and
by
remembrance
bee
brought
to
repentaunce
.
Who
can
condemne
himselfe
for
ingratitude
towardes
his
Lorde
,
beying
vnmindfull
of
the
bountie
of
his
Lord
towardes
him
?
Who
can
liue
in
obedience
through
loue
to
God
,
forgetfull
of
the
loue
of
God
to
man
?
As
the
forgetfulnesse
of
God
is
the
cause
of
rebellion
against
God
(
the
Prophet
shewing
it
plaine
in
the
wordes
.
Psal
.
106.7
.
Our
fathers
vnderstoode
not
thy
wonders
in
Egypt
,
neyther
remembred
they
the
multitude
of
thy
mercies
,
but
rebelled
at
the
sea
,
euen
at
the
red
sea
)
So
the
remembraunce
of
his
goodnes
,
is
the
cause
of
newe
obedience
.
Whervnto
the
holy
Ghost
inuiting
,
counselleth
thus
:
Eccle
.
12.1
.
Remember
thy
Creator
in
thy
youthfull
dayes
,
&c.
His
goodnes
,
that
thou
mayst
loue
him
:
his
iustice
,
that
mayst
feare
him
.
They
therefore
who
shall
teache
in
the
congregation
to
any
other
ende
or
purpose
omitting
this
,
shall
spend
all
their
arrowes
at
a
wrong
marke
.
Mē
would
gladly
heare
straunge
things
and
curious
deuises
,
neyther
marueile
is
it
,
séeyng
they
haue
(
as
the
Apostle
sayeth
)
ytching
eares
,
2.
Tim
.
4.3
.
and
shall
turne
their
eares
from
the
trueth
,
and
be
giuen
vnto
fables
.
But
wée
must
let
such
goe
,
and
learne
of
him
,
who
was
taught
of
God
,
saith
,
Brethren
,
1.
Cor
.
15.1
.
I
make
knowen
vnto
you
the
Gospell
which
I
preached
vnto
you
,
which
yee
haue
also
receyued
,
wherein
ye
stande
,
and
whereby
yee
are
saued
,
&c.
That
Paule
preached
was
the
Gospell
,
the
good
,
glad
,
and
comfortable
tydings
of
the
fauour
of
God
towardes
man
in
the
incarnation
of
his
sonne
:
of
free
remission
of
sinnes
vnto
man
by
the
blood
of
the
immaculat
and
vnspotted
Lambe
:
of
reconciliation
and
attonement
with
God
and
acceptation
into
his
fauour
,
through
Christ
Iesus
the
onely
&
sole
mediatour
:
of
the
foile
giuen
to
the
deuill
,
death
,
sin
,
an
hell
by
the
Lyon
of
the
tribe
of
Iuda
.
This
good
&
glad
tidings
vnto
the
conscience
comfortably
,
he
said
he
made
knowen
vnto
the
Corinthians
,
often
inculcating
the
same
into
their
eares
,
that
they
might
at
the
least
sometimes
in
part
remember
the
inestimable
goodnes
of
the
Lord
:
which
touching
the
heart
,
dooth
out
of
the
same
(
as
the
yron
out
of
the
flint
)
strike
certaine
sparkles
of
loue
againe
towards
God
.
Which
sparkles
,
if
they
be
nourished
and
sedde
with
matter
conuenient
,
kindle
a
fire
of
loue
in
the
heart
,
which
is
that
fire
that
the
Lorde
commandeth
alwayes
to
burne
vpon
the
altar
and
neuer
go
out
.
Leuit.
6.13
.
The
conuenient
matter
to
féede
this
fire
from
time
to
time
that
it
go
not
out
,
is
,
faithfull
and
feruent
prayer
vnto
the
Lorde
,
hearing
of
his
worde
with
desire
,
and
participation
of
his
Sacramentes
.
Peter
through
negligence
let
passe
(
though
but
a
little
whyle
,
)
the
féeding
of
this
fire
,
and
it
was
almost
extinguished
.
May
wée
not
easilie
sée
héere
our
dulnesse
,
and
heauinesse
vnto
heauenly
thinges
?
Was
not
Peter
warned
euen
of
Christ
himselfe
,
and
but
a
little
before
,
yet
nowe
ouerwhelmed
with
obliuion
?
Shall
wée
say
because
we
haue
prayed
a
whyle
,
or
heard
sermons
,
we
are
sufficiently
instructed
and
prepared
,
wee
néede
no
more
?
The
Rasor
though
it
be
tempered
with
dewe
proportion
of
stéele
,
if
it
passe
not
by
the
grindestone
is
vnapt
to
cut
:
yea
,
be
it
made
once
neuer
so
sharpe
,
if
it
bee
not
often
reduced
to
the
Whetstone
,
wexeth
dull
:
So
there
is
no
man
so
rype
in
forecast
,
readie
in
policie
,
sharpe
in
iudgement
,
feruent
in
loue
,
earnest
in
trueth
,
zealous
in
Religion
,
who
from
one
time
to
another
standeth
not
in
néede
of
aduertisement
,
counsell
,
and
direction
.
Neither
is
it
to
purpose
that
some
say
.
Eyther
we
are
the
shéepe
of
God
,
or
we
are
not
.
If
not
,
to
what
end
is
hearing
?
If
wee
be
,
Ioan
.
10.29
.
we
cannot
perish
.
It
is
impossible
to
take
God
his
sheepe
out
of
his
hand
.
Sentence
was
giuen
by
God
that
Saint
Paul
shoulde
appeare
at
Rome
,
Acts
23.11.27.23
.
and
not
perish
with
his
companie
in
the
sea
.
It
now
being
vnpossible
that
he
should
perish
or
any
of
his
company
,
27.31
.
he
yet
truely
said
,
that
they
could
not
be
saued
vnlesse
the
mariners
did
abyde
in
the
shippe
:
Euen
so
it
is
impossible
to
take
God
his
shéepe
out
of
his
hand
is
truely
sayde
,
notwithstanding
that
it
is
impossible
for
them
to
be
saued
without
continuance
of
féeding
by
the
word
of
God
,
for
as
that
,
(
videlicet
the
continuance
of
the
mariners
in
the
ship
)
was
the
ordinarie
meanes
to
deliuer
from
shipwracke
:
so
this
(
videlicet
continuance
of
féeding
by
the
worde
)
is
the
ordinarie
meanes
to
deliuer
from
spirituall
destruction
.
Because
we
haue
well
fed
this
day
of
good
wholesome
meate
,
haue
wee
not
néede
to
eate
againe
to
morrowe
?
Shall
we
not
finde
the
body
begin
to
languish
,
if
dayly
it
receiue
not
competent
sustenance
?
If
therefore
we
will
loue
God
,
1.
Ioan
.
4.1
.
who
hath
prouoked
vs
thereunto
in
that
he
first
loued
vs
:
If
by
repentaunce
we
will
turne
vnto
God
that
we
may
liue
and
not
die
,
be
saued
and
not
damned
:
we
haue
to
be
mindfull
of
the
goodnesse
of
God
,
mindfull
whereof
we
can
not
be
but
by
the
crowing
of
the
Cocke
and
looke
of
Iesus
.
If
Peter
heare
not
the
Cocke
,
Iesus
looketh
not
on
him
:
if
Iesus
looke
not
on
him
,
he
remembreth
not
the
wordes
of
the
Lorde
Iesus
.
If
he
remember
not
the
wordes
of
the
Lord
Iesus
,
he
repenteth
not
.
Peter
waighing
the
wordes
of
Iesus
rushed
forth
of
the
doores
.
And
no
maruayle
if
now
well
aduised
he
gat
him
apace
away
.
If
a
man
knewe
the
place
hée
were
in
to
be
infected
with
the
pestilence
,
woulde
he
not
packe
?
Super
illo
,
Quod
deus
non
est
author
malorum
.
Surely
,
sayth
Basill
,
as
in
pestilent
places
the
aire
drunke
in
dooth
secretly
poison
the
body
,
so
the
euill
which
is
sucked
in
by
company
with
the
wicked
(
though
it
be
not
by
and
by
felt
)
dooth
poyson
the
soule
.
If
a
man
were
in
daunger
presently
to
be
deuoured
of
some
sauage
wilde
beast
,
were
it
not
hie
time
for
him
to
trudge
?
There
is
no
beast
of
mouth
so
wide
,
téeth
so
sharpe
,
desire
so
gréedie
,
as
is
that
beast
Acheron
within
whose
iawes
,
sayth
Arnobius
,
ready
to
be
swallowed
is
he
,
In
psal
.
140.
Who
is
in
company
with
the
wicked
.
If
a
man
were
in
a
house
that
were
on
fire
,
would
he
tarie
there
?
The
congregation
of
the
wicked
,
sayth
Iesus
of
Syrach
,
is
like
towe
wrapped
together
,
Eccle
.
21.9
.
their
ende
is
a
flame
of
fire
to
destroy
them
.
Enter
not
into
the
way
of
the
wicked
,
sayeth
Solomon
,
Pro
.
4.14
.
Eccle
.
13.1
.
and
walke
not
in
the
way
of
euill
men
.
Hee
that
toucheth
pitch
shall
be
defyled
with
it
:
and
he
who
is
familiar
with
the
proude
,
shall
be
like
vnto
him
.
Eccle
.
9.18
.
1.
Cor
.
5.6
.
One
euill
man
destroyeth
much
good
.
A
litle
leauen
,
sowreth
the
whole
dowgh
.
Our
maners
,
sayth
Seneca
are
framed
by
the
conuersation
of
those
whom
we
liue
with
.
Which
to
be
true
is
manifested
in
the
Israelites
,
who
hauing
béene
in
captiuitie
in
Babylon
seuentie
yéeres
,
were
so
infected
by
dayly
conuersation
of
that
wicked
,
idolatrous
,
and
faithlesse
nation
,
that
after
when
there
was
libertie
giuen
them
to
returne
first
by
Cyrus
,
then
by
Darius
,
many
of
them
would
not
returne
.
So
frozen
was
all
zeale
of
religion
,
&
loue
of
godlinesse
exiled
:
especially
in
the
Leuites
themselues
,
Esd
1.8.15
.
of
whom
there
was
not
founde
one
that
returned
,
vntill
such
time
as
Esra
was
faine
to
vse
his
authoritie
which
the
King
had
graunted
him
,
for
the
causing
of
them
to
come
.
Wherefore
obserue
the
counsell
of
the
wise
man
,
Eccle
.
7.16
.
who
sayth
:
Ioyne
not
thy selfe
to
the
multitude
of
the
wicked
,
but
remember
that
vengeance
will
not
be
long
ere
it
fall
.
Héere
let
them
(
whose
calling
to
honourable
estate
requireth
a
traine
)
take
héede
that
not
onely
they
themselues
be
not
by
example
infectuous
,
but
also
that
they
nourish
no
infection
.
Let
them
set
before
their
eyes
that
princely
Prophet
,
which
sayth
,
I
will
walke
in
the
vprightnesse
of
my
heart
in
the
midst
of
my
house
.
Psal
.
101.2
,
I
wil
set
no
wicked
thing
before
mine
eyes
:
I
hate
the
worke
of
them
that
fall
away
,
it
shall
not
cleaue
vnto
mee
.
A
froward
heart
shall
depart
from
me
,
I
will
knowe
no
euill
.
Him
that
priuily
slaundereth
his
neighbour
will
I
destroy
.
Him
that
hath
a
proude
heart
and
hie
looke
,
I
can
not
suffer
.
There
shall
no
deceiptfull
person
dwell
within
my
house
:
he
that
telleth
lyes
shall
not
remaine
in
my
sight
,
&c.
If
Dauid
would
wéede
out
of
his
house
those
in
whom
such
crimes
were
as
the
law
punisheth
not
,
where
place
haue
béene
in
his
house
to
fornication
,
adulterie
,
blasphemie
,
and
such
like
detestable
enormities
?
If
he
could
not
abide
him
in
his
sight
who
telleth
lyes
,
howe
coulde
he
abide
the
wicked
mouth
and
loathsome
breath
of
him
,
who
euen
as
it
were
in
dispite
of
God
shall
thunder
out
blasphemous
other
.
Is
that
nowe
good
,
which
then
was
euill
?
Nowe
lawfull
,
which
then
was
vnlawfull
?
Was
it
then
true
that
the
plague
shoulde
not
depart
from
the
house
of
the
swearer
,
Eccle
.
23.11
.
and
the
case
now
affered
?
The
times
in
déede
are
changed
,
and
we
are
chaunged
in
them
.
But
God
remaineth
one
and
the
same
,
Esal
40.8
,
a
iust
God
,
and
his
word
shall
stand
for
euer
.
O
follie
,
O
madnesse
to
shut
the
gates
against
those
who
bring
the
plague
which
infecteth
onely
the
body
,
and
set
them
wide
open
to
such
as
bring
the
plague
which
infecteth
both
soule
and
body
.
Peter
went
forth
and
wept
and
that
as
S.
Matthew
and
S.
Luke
without
,
bitterly
.
Two
things
,
Mat
.
26.75
.
Luk
.
22.62
.
saith
Augustine
,
cause
true
repentaunce
:
which
are
,
the
loue
of
God
and
hatred
of
〈◇〉
.
De
Temp
.
set
.
7.
These
both
manifestly
appeare
in
Peter
.
His
loue
,
in
that
hée
wept
bitterly
.
His
hetred
of
sinne
,
as
in
his
bitter
wéeping
,
so
in
that
hée
went
forth
.
Whence
are
teares
(
if
they
〈◇〉
true
teares
)
at
the
death
of
our
friends
but
of
sorow
?
Whence
is
that
sorow
,
but
of
loue
?
We
sorow
the
want
of
them
,
because
wee
loued
their
presence
.
We
sorowe
their
death
,
because
their
life
was
deare
vnto
vs.
This
sorow
can
not
but
bee
where
is
vnfeigned
loue
,
〈…〉
.
Vehement
is
the
sorowe
which
causeth
the
heart
to
bléede
.
True
teares
(
as
some
thinke
)
being
no
other
thing
then
droppes
of
blood
which
distill
from
the
heart
by
the
eyes
.
●
.
24
〈◇〉
The
sorowe
in
Peter
great
,
argueth
his
loue
to
be
great
.
And
although
it
can
not
be
but
that
the
consideration
of
the
due
reward
of
sinne
,
that
is
,
of
eternall
death
and
paines
of
hell
,
doo
worke
sorow
in
the
heart
,
yet
in
the
children
of
God
the
greatest
sorow
is
,
in
that
they
haue
prouoked
so
mercifull
and
louing
a
God
.
And
therefore
euen
after
they
are
risen
againe
by
repentaunce
,
and
haue
by
saith
beléeaed
,
and
by
hope
taken
holde
of
God
his
mercie
in
Christ
Iesu
,
the
fall
remembred
,
the
heart
soroweth
.
Which
sorow
then
can
not
by
any
meanes
procéede
of
feare
,
of
vengeance
,
but
of
loue
of
God
.
This
loue
maketh
vs
(
if
we
be
of
God
)
both
to
detest
and
abhorre
the
euill
,
as
that
which
prouoketh
our
God
:
and
to
desire
to
ensue
the
good
,
as
that
we
knowe
acceptable
and
pleasant
in
his
sight
.
Of
which
two
partes
consisteth
true
repentance
.
It
being
after
the
Hebrewe
word
,
a
turning
vnto
God
:
after
the
Gréeke
word
,
a
chaunge
of
mind
,
purpose
and
déede
:
after
the
Latines
,
a
recalling
of
our selues
home
,
or
a
recouerie
of
the
pristine
health
of
the
minde
after
folly
or
madnesse
.
Whereby
it
apparantly
resteth
in
eschewing
euill
,
and
doyng
good
:
in
turning
from
the
deuill
vnto
God
:
in
chaunge
of
purpose
,
abhorring
now
that
which
before
with
pleasure
we
hunted
after
:
in
returning
home
againe
into
our selues
with
deuise
and
studie
to
amende
the
euill
committed
.
(
Repentance
hauing
respect
not
is
the
minde
and
purpose
alone
,
but
also
vnto
the
déede
.
)
The
roote
of
it
is
faith
which
(
if
it
be
of
efficacie
)
hath
alwayes
adioyued
vnto
it
vehement
griefe
,
sorow
,
and
feares
abundant
.
Héere
may
we
sée
wherein
the
repentance
of
the
godly
and
of
the
wicked
dooth
differ
.
The
very
reprobate
(
as
is
manifest
in
the
example
of
Iudas
)
haue
in
them
after
the
euill
committed
,
both
confession
of
the
fault
,
and
sorowe
of
the
heart
.
Which
notwithstanding
,
for
that
it
procéedeth
not
of
faith
,
is
not
accepted
with
God
.
Whom
without
faith
it
is
not
possible
to
please
.
Heb
.
11.6
.
Rom.
14.23
Whatsoeuer
is
not
of
faith
being
sinne
.
The
repentaunce
which
is
in
the
children
of
God
is
therefore
of
efficacie
,
because
it
conteineth
not
onely
the
confession
of
the
fault
with
vehement
sorowe
of
the
heart
:
but
also
a
willing
chaunge
of
minde
and
life
in
conuersion
vnto
God
,
ioyned
to
and
with
an
assured
perswasion
of
pardon
and
forgiuenesse
,
through
the
fauour
&
mercy
of
God
in
Christ
.
The
end
being
the
honour
of
God
and
our
saluation
.
If
a
man
desire
to
know
whether
his
repentance
be
effectuall
or
no
Basil
giueth
this
notice
.
Quest
.
296.
If
a
man
finde
in
himselfe
vnfeynedly
the
affection
which
was
in
Dauid
when
hée
sayd
:
Iniquitatem
odio
habui
,
&c.
I
detested
and
abhorred
iniquitie
,
&c.
then
is
his
repentance
effectuall
.
S.
Augustine
in
the
place
afore
cited
desyphereth
true
repentaunce
this
,
When
a
man
dooth
so
repent
that
the
same
is
now
in
minde
bitter
,
which
before
in
life
was
swéete
:
and
that
dooth
nowe
vexe
and
pinche
the
heart
,
which
sometime
was
embraced
with
delectation
in
the
fleshe
.
In
ca.
10.
Iudic
.
Peter
Martyr
assigneth
this
for
a
speciall
marke
,
when
we
doo
not
onely
repent
the
euill
doone
,
but
also
gladly
suffer
whatsoeuer
pleaseth
God
to
lay
vpon
vs
for
the
same
,
lyke
vnto
the
children
of
Israel
,
which
saide
vnto
the
Lorde
,
we
haue
sinned
:
Indie
.
10.15
.
doo
thou
vnto
vs
whatsoeuer
pleaseth
thée
.
To
drawe
nowe
to
an
ende
,
since
after
shipwracke
which
we
haue
all
made
,
the
best
and
surest
,
yea
the
onely
hauen
,
is
repentance
,
that
it
may
be
true
,
not
counterfeit
:
profitable
vnto
vs
,
not
hurtfull
:
acceptable
in
God
his
fight
,
not
odious
:
let
vs
not
snatch
at
it
and
go
our
wayes
,
but
to
the
ful
quieting
and
setling
of
our
consciences
,
take
with
vs
so
much
as
is
of
necessitie
,
that
by
it
we
may
with
Peter
bée
saued
,
&
not
with
Iudas
condemned
.
Wee
haue
therefore
to
acknowledge
our
fall
and
confesse
our
sinnes
:
to
sorowe
bitterly
in
heart
for
the
same
:
to
submit
our selues
vnder
the
mightie
hand
of
God
,
contented
to
suffer
what
soeuer
he
shall
lay
vpon
vs
,
willingly
to
turne
vnto
God
through
chaunge
not
onely
of
minde
and
purpose
,
but
also
of
life
(
if
God
giue
time
:
)
Assuredly
to
perswade
our selues
that
whensoeuer
we
shall
this
doo
,
he
who
by
iudgement
(
that
I
may
vse
Tertullian
his
words
)
hath
appointed
paine
,
De
poenitentia
.
hath
by
mercy
promised
pardon
to
al
our
sins
:
howe
many
or
great
soeuer
,
whether
in
will
or
déede
,
in
flesh
or
spirit
committed
.
God
by
his
Prophet
saying
,
If
the
wicked
will
turne
from
all
his
sinnes
that
he
hath
committed
,
Eze
.
18.21
.
and
keepe
all
my
statutes
,
and
doo
that
which
is
lawfull
&
right
,
he
shal
surelye
liue
and
shall
not
die
.
All
his
transgressions
that
he
hath
committed
,
they
shall
not
be
mentioned
vnto
him
.
For
the
Lorde
reteyneth
not
his
wrath
for
euer
,
Mich
.
7.18
.
because
mercie
pleaseth
him
.
He
will
turne
againe
&
haue
compassion
vpon
vs
,
he
wil
subdue
our
iniquities
,
and
cast
all
our
sinnes
into
the
bottome
of
the
Sea
.
This
if
we
shall
truely
doo
to
the
ende
to
honour
God
by
rising
againe
to
good
life
,
whome
by
our
fall
into
euill
wée
had
dishonoured
,
then
shall
we
,
not
of
merit
,
but
of
mercy
,
eschew
death
the
reward
of
sinne
,
and
inioy
eternal
life
the
gift
of
God
,
through
Iesus
Christ
our
Lord
:
vnto
whom
with
the
father
and
the
holy
spirit
bee
all
praise
and
glory
now
and
for
euer
.
Amen
.
FINIS
.