knowledge of our sinne and misery and also of perfect holinesse and righteousnesse should come by the Law that so working guilt of sinne feare of iudgement and vtter despaire of life in the conscience wee might bee inforced to flie to Christ for succour and reliefe in this distressed estate and that being in Christ the sting of death which is sin and the strength of sinne which is the rigour of the Law îs abolished and is become the rule of Christian life and a Tree of life to them that eate thereof seeing I say it is thus let vs desire to eate of this Tree for the fruites thereof are not grieuous yea they are pleasant delightfull and more sweet then hony and the hony combe to the sanctified taste reuiuing and quickning the soule to eternall life For these causes did the Lord so strictly charge the Israelites to exercise themselues in his Lawes continually And that they might haue them in perfect remembrance aboue all things hee commandeth them to rehearse them continually to their children to write them vpon the posts of their houses and vpon their gates Deut. 11. 18. 19. and to weare fringes couered with a riband of blew silke on the borders of their garments for the same end Numb 18. â—9 that in all things in all places and at all times they might as an holy and peculiar people do the will of God and not their owne lusts as the Gentiles do Deut. 26. 17. 18. 19. Now although these and such like ceremonies be abolished yet the Law is euerlasting and giueth no more liberty of sinning to vs then vnto them yea hauing receiued greater measure of the Spirit of Adoption wee should more ioyfully and cheerefully performe all obedience then they that had but the spirit of bondage viz. who like children were held in awe with temporall threatnings and sharper outward punishments Let vs therefore which haue receiued the promises which they saw a farre of freely without constraint ingenuously and willingly as adopted sons reade heare talke and meditate in the Law continually and in steed of Iewish fringes ribands and Phylacteries fitter for children then men of perfect age let vs carry the Law ingrauen in the fleshy tables of our hearts And because the Law maketh but shallow impression in our stony hearts and is therefore quickly defaced and worne out with the rust of corruption wee haue need of daily meanes to cleanse purge and correct those furring vessels and so much the more because wee haue also corrupters and tempters without vs and about vs the world and the deuill that old deceitfull cauiller withdrawing and mis-leading vs in euery action and thought of the mind from the will of God to their owne lusts Now for thy more distinct knowledge and more spirituall and true vnderstanding of the Law for thy better direction in all matters and for thy furtherance in godlinesse and vertue in these latter euill daies wherein that wicked one 1. Ioh. 2. 14. so wonderfully hardneth the hearts of most men 2. Tim. 3. 1. I haue drawne an Exposition of the Commandements in such a forme and order with such breuity and fulnesse and with so many manifest proofes as that any man learned or vnlearned may reape great benefite thereby And seeing that it is easie for the price waighty for the matter and light for the carriage either in pocket or in thy bosome or in thy handes thinke it I pray thee no more trouble to thee then Fringes and Phylacteries Mat. 23. 5. were to the Iewes then Crosses and Crucifixes to the Papists who think hereby to scarre away deuils whereas indeed the deuils know where to take vp their Iunes and Lodgings by these whorish tokens markes Contrarily here thou hast God speaking plainely to thee and louingly instructing thee and informing thee as a father doth his sonne Thou hast heere a powerfull weapon euen the voyce of God to scarre away deuils and to reproue the wicked in all their vniust dealings Whatsoeuer men say iudge or do and howsoeuer the world swaggeth and reeleth as the spirit of the aire that worketh in the children of disobedience hales it from iniquity to iniquity Heere thou hast a firme Foundation and vnmoueable Rocke cleaue to this Rocke confidently and build therevpon without wauering so shalt thou abide for euer 1. Ioh. 2. 17. when others with their wisedomes shall come to naught 1. Cor. 2. 6. and with their vnfruitfull workes of darkenesse shall perish euerlastingly For they that haue done good as the Law of God informeth them shall go into life euerlasting and they that haue done euill shall go into euerlasting fire Thine in the Lord T. G. To the Christian Reader Grace and Peace GOOD Reader thou hast heere a small Treatise penned by a learned Diuine wherein is plainely laid downe the sense and meaning of euery Commandement both in the Negatiue and Affirmatiue part as well of Graces commanded as of sinnes forbidden confirmed with many pregnant proofes of Scripture wherein much is expressed in few words Which Treatise I haue pervsed and doe esteeme it very profitable especially for the vnlearned which desire knowledge and the rather because I know none that hath opened the Commandements so fully in this manner I commend it to thy diligent reading continuall remembrance and carefull practise and thee to the Grace of God and to his fauour in Christ Thine in the Lord Neuill Drant A Profitable and Familiar Exposition of the Commandements THE FIRST COMMANDEMENT Thou shalt haue none other Gods but mee THe occasion of this Commandement is our lusting after false Gods The principall vertues herein commanded are sixe First The knowledge of God Iohn 17. 2. Secondly The loue of God aboue all Deut. 6. 5. Fiue signes of the true loue of God 1 A pure heart a good conscience faith vnfeigned 1. Tim. 1. 5. 2 Our loue to his Word Ioh. 14. 5. of this there are two signes also first To loue them that loue it Psal 119. 63. secondly To draw others to loue it Deut. 6. 5. 6. 7. 3 Loue of our brethren 1. Iohn 4. 19. 20. 4 Reioying to thinke and talke of Christ more then any worldly thing Gal. 6. 14. 15. 5 Our loue to all things that pertaine to his seruice Psal 84. 1. 2. 3. Thirdly trust and affiance in God Ier. 17. 7. Fiue signes of true confidence in God 1 To seeke for the fauour and countenance of God aboue all worldly things Psal 4. 6. 7. Math. 6. 33. 2 Delight in the Lord. Ps 37. 4. 3 Hope in the Lord Ps 37. 35. 4 Cleauing alwaies to the Lord Iosh 23. 8. Act. 11. 23. 5 Comfort in the Lord in troubles 1. Sam. 30. 6. Fourthly Feare of God Ps 128. 1. Deut. 28. 59. 1. Sam. 12. 24. Two signes of the feare of God 1 To eschew euill Gen. 39. 9. Iob. 1. 1. 2 To do good Gen. 22. 12. Ps 112. 1. This feare is bred and preserued in vs by foure meanes
THE TREE OF GOOD AND EVILL OR A Profitable and Familiar Exposition of the Commandements directing vs in the whole course of our life according to the Rule of Gods Word whereby we must bee iudged at the last day By THOMSS GRANGER Preacher of Gods Word DEVT. 30. 19. I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may liue LONDON Printed by N. O. for SAMVEL MAN and are to bee sold at his Shop in Pauls Church-yard at the Signe of the Ball. 1616. TO THE RIGHT WORSHIPFVLL SIR IOHN LEVENTHORP KNIGHT and to the most wise and vertuous Lady IOANE his wife Grace and Peace from God the Father and our Lord Iesus Christ bee multiplied MANY causes there were Right Worshipfull that moued mee to penne this Exposition on the Commandements but especially these following The first cause was the hindering at least of Satans busie working euen in our reformed Church who as in the times of darknesse hee murthered multitudes of soules through Idolatrous Deuotions and the false imagination of meritorious workes euen so doth hee now in the cleere light of the Gospell slay a great number through a liuelesse faith and outward empty profession Yet in both times hath there been a certaine number whose workes were faithfull and whose faith is fruitfull Therefore to the end that they who through selfe-loue and ignorance of Gods lawes seeme to bee somewhat may see what sinnes they daily commit and what vertues they continually omit that they I say who seeme to themselues beautifull and rich enough may see themselues to bee but wretched miserable poore blind and naked Reu. 3. 17. For their benefite and good I first attempted this short Treatise A second reason was because I saw very many yet so ignorant as that they thinke they can keepe the whole Law grossely and Pharisaically examining themselues by the outward letter of the tenne Words or Commandements euen which notwithstanding they make small conscience continually to breake because God is mercifull so that with them as with carnall Gospellers the commandements are quite growne out of request A third reason like to this was because that many euen on their death-beds doe comfort themselues onely in their owne righteousnesse which standeth in this that they haue alwaies paid euery man his owne That they neuer hurt their neighbour by word or deed That they haue euer carryed a good meaning whatsoeuer they said or did That they haue giuen almes to the poore whereupon some being exhorted by their Minister to repent and to call vpon God for mercy in Iesus Christ haue answered that they knew no sinne they had Others againe being more then wontedly sick haue maruelled that God should so vndeseruedly punish them A fourth reason was because that many not willing to buy a larger Exposition partly for the cost partly for the length thereof as they thinke who are cumbred with Martha about many things might bee induced and allured to buy and reade this short Exposition both for the little price for the plainenesse and for the many proofes and breuitie thereof A fifth reason was that children and yong folkes hauing learned by heart the Principles of Christian Religion might be instructed further in the Law which is the end of vertuous and godly life both that they may vnderstand Sermons the better when they heare that whereof they haue already a fundamentall knowledge which must needes stirre vp in them a desire to heare and know further therein whereof commeth dilligent attention and also that knowing when they do well and when they do ill not onely in deed but in word and thought they may bee brought to make conscience of euery sinne which the ignorant cannot do that their mindes and consciences being possessed with the lawes of God in euery particular in their yong age the head of sinne may be suppressed and kept vnder that they may truely repent of their sinnes which they that know not sinne cannot do and that they may know to what commandement euery vertue and sinne is referred And lastly the reasons why I was bold to offer so small a present to your Worship of whom I haue receiued so many kindnesses and am indeed for sundry respects for euer obliged vnto you are First because I haue alwaies knowne you to be a sincere louer of learning simply for it selfe without by-respects which plainely appeareth in this that you haue not onely beene alwaies a speciall fauorer and Patron of the learned but also separating your selfe from the world as much as your place and calling will permit haue euer deuoted your selfe to all good learning Moreouer the inward and sincere loue and affection in the Lord that I haue alwaies heeretofore at this present and euer shall beare vnto you and your good Lady for these excellent and most amiable vertues wisedome truth vprightnesse kindnesse compassion tender-heartednesse haue enforced mee to shew forth my hid and smothered loue wherein I am able and wherein it could finde passage Therefore I desire your Worships both in one whom coniugall and Christian loue and vnanimity haue made one to accept this little gift which I am bold to cast into the treasury of Gods Church vnder your Worships protection The Lord continue still his fauourable kindnesse goodnesse and mercy towards you in powring downe still his manifold blessings vpon your ancient and honoured Family from generation to generation for euer Botterwike in Holland neere Bosten in Lincoln 1616. Your Worships In all duties to command THOMAS GRANGER To the Reader COurteous Reader the Lord forbad our first Parents to eate of the Tree of Knowledge of good and euill with denunciation of an euerlasting curse vpon their disobedience Againe the same Lord commandeth vs to eate of the Tree of good and euill as a preparatiue to an euerlasting and perfect remedy For as the eating thereof was the beginning of all euill so the eating thereof is the beginning of all good For as the desire of the knowledge of good and euill brought ignorance and death euen so the knowledge of good and euill maketh wise vnto life But heerein wee shew out of what root wee are growne and out of what rocke wee are hewne namely to be alwaies against the Lord. For as our first parents being forbidden to eate of that one Tree did first of all eate of that Tree so wee being commanded to eate of this one Tree of the Garden with promise of blessing had rather eate of any other Tree of the Forrest though the fruits thereof be present death which obseruation of our froward hearts caused the Heathen Poet to say Nitimur in vetitum semper cupimusque negata Englished thus To things forbidden wee chiefly doe aspire And things denyed wee most of all desire Now seeing that the onely good and wise God hath turned this curse into a blessing that both the
Sam 25. Pro. 27. 20. 3 Neglect of holy duties the whole man being taken vp with worldly cares and businesses Ps 4. 6. 4 The couetous man trusteth in his goods as though his life were vpheld by them therefore in the losse of them he is ouerwhelmed with griefe and sorrow and oftentimes maketh away himselfe in despaire Luke 12. 15. 19. 5 A cold affection and dead heart to the word of God Luke 8. 14. 6 They are for the most part priuy mockers or open scorners of zealous Ministers and religious people Luke 16. 14. 7 Their talke is of worldly things alway wherein they can say much but in heauenly things nothing or little and that formally and hystorically Psal 4. 6. 2. Tim. 4. 10. 8 He is like a beare or some vgly beast going through the stréetes hauing all mouthes and eyes of man and beast set against him Hab. 2. 6. 7. 9 He wants the inward peace of conscience Esay 57. 17. 10 He is broken with cares sorrowes feares fretting and chafing falling into diuers temptations and snares of the deuill 1. Tim. 6. 9. 10. 11 He will not let to doe much hurt to gaine himselfe a little 12 He will not loose a peny to gaine his friend a thousand 1. Sam. 25. 13 He is cruell and tyrannous where he can ouermatch otherwise he loues no doubtfull suites 14 He hates prodigall and dissolute persones because he thinkes they hate him and loue him as Lyons do their prey 15 He loues a poore man that is driuen through néed to make vnprofitable bargaines but he cannot abide a beggar Luk. 16. 20. 21. 1. Sam. 25. 10. 11. 16 He is an idolatour for he giues his body and soule with all the members and faculties thereof night and day to wordly goods Ephe. 5. 5. 1. Tim. 6. 17. Coloss 3. 5. Hereof the Apostle warneth all Churches 1. Cor. 6. 9. 10. Gal. 5. 19. 20. 21. Ephes 5. 5. Phil. 3. 10. Coloss 3. 5. 1. Thess 2. 5. 1. Tim. 6. 7. 8. 17. 17 He is base and proud 1. Sam. 25. 10. 18 Hee enuies both others and himselfe Eccles 2. 26. chap. 6. 2. 19 He neuer doth good willingly Eccl. 14. 7. 20 God diuideth him and scattereth him abroad that is his goods to others his body to the graue and that often in the midst of his daies and his soule to hell Ier. 17. 11. 13. Psal 37. 10. Psal 73. 17. 18. Luke 12. 19. 20. III. All fraud in selling to sell the bad for good Amos 8. 4. 6. IIII. To vse deceitfull words in buying by discommending a thing against our knowledge and conscience Pro. 20. 14. V. All deceit in false weights measures colours shadowes lights Deut. 25. 13. 14. 15. 16. Pro. 20. 23. Leut. 35. 36. VI. All secret practises of Ingrossers and Monopolists viz. such as store vp all goods of one kind to sell the same at what rate they list Neh. 5. 7. 8. VII All fraud and vnmercifulnesse in letting house land beasts as by racking rents and ouer-prizing euery thing to raise and increase the hire without compassion on the poore Esay 3. 15. 16. Amos 8. 6. Mica 3. 2. 3. VIII Engrossing of Grounds or Farmes which is to hire them of the owners and to let the same vnmercifully to their neighbours Neh. 5. 7. 8. Amos 8. IX To with hold the sale of corne till the poorer sort bee spent that they may sell the deerer This is the common théenish conspiracy of churles against the poore Amos 8. X. All cunning and secret practises to enhaunce the price of things XI To hire vp all from the poore to make them our seruants and slaues Neh. 5. XII Concealement of lands and abilities that the poore may bee ouerburthened in all manner of charges which our selues might easily beare XIII Wastefull spending and prodigall giuing away of our patrimony or substance without respect in what measure to whom and when Psal 112. 5. XIIII To bee liberall on the purses and goods of other men to keepe countenance and credite to get sauour and to séeme bountifull Ephes 4. 28. XV. Mixt Sessements viz to ioyne a necessary and a voluntary sessement together that the meaner sort may be compelled to pay for the profite and lust of some few A wicked theft lately come in vse XVI All kinds of cousenage and dissimulation in bargaining Pro. 21. 6. XVII To oppresse our neighbour so in bargaining as that he can neither gaine nor saue by vs. XVIII To cause our neighbour to pay for his necessity besides the worth of the thing which is to tread on him that fals whereas we should relieue and help him This is a most biting vsury XIX Not to giue a man the worth of a thing because néed compelleth him to sell it Many secret théeues lie in waite for such preyes The poore must buy deere of and sell cheap to the Churle but the Churle will sell deere to and buy cheap of the poore XX. Lending of mony or any thing else without regard to the estate quality or good of the borrower vpon bond to repay the principall with some aduantage which is properly called vsury Rules for lending 1 That which we may spare we must lend freely to any that néed our helpe for they deserue more at our hands then wee doe at Gods Luke 6. 35. Eccles 11. 1. yet with discretion and iudgement Psal 112. 5. Pro. 17. 8. chap. 20. 16. 2 Wee must lend freely to the poore that which we can hardly spare without respect to their desart Luke 21 4. 3 Wee must lend and giue to the godly and religious beyond our ability in their necessity and that freely 1. King 17. 15. 2. Cor. 8. 3. 4. 4 If lending bée to our owne hinderance and for the furtherance of the borrower wee may require the principall with reasonable aduantage being of equall or better ability XXI To borrow on vsury not for néed so much as from a couetous desire of purchasing and buying vp all commodities XXII To borrow on vsury to conceale our wealth and that others may not borrow of vs. XXIII To borrow at all on vsury Ier. 15. 10. XXIIII Peruerting of iustice in Courts for filthy lucre Deut. 16. 18. Pro. 21. 7. Esay 1. 23. XXV Respect of persons more then of the cause in iudgement Deut. 16. 18. Ex. 23. 6. Esay 1. 23. XXVI To patronize a knowne euill cause for filthy lucre Ex. 23. 8. Esay 1. 23. XXVII Delaies in Courts of Iustice to the impouerishing of our neighbour XXVIII Vnaduised suretiship Pro. 27. 13. Pro. 20. 16. XXIX All secret foule nests of disordered people the liue by idle vaine vnseemely sports and games in play-houses dicing dancing tabling-houses cockpits beare-baiting places such for the most part maintaine this kind of life by vnlawfull meanes Gen. 3. 19. Eph. 4. 28. Pro. 21. 17. XXX To liue by magicall Arts sorcery iugling ignorant profession of Phisicke and Chirurgery for gaine XXXI To become bankrupt that thou maist bee
Math. 21. 15. It is to contemne and to haue a base conceit of the worthinesse of another man IIII. Desire of vaine-glory which is to seeke for the approbation and iudgement of men but not of God nor a good conscience Ioh. 5. 44. Ioh. 12. 43. 2. Cor. 12. 6. 7. Gal. 5. 26. V. To seeke base and shamefull vaine-glory by disgracing and vilifying other mens gifts VI. Euill suspitions 1. Sam. 17. 28. Actes 28. 4. VII Hard censures and sinister iudgements of our neighbours that is priuate reproachfull and slanderous They are made two waies 1 When a good or indifferent action is construed to the worst part 2 When a light offence is made heynous through ill will without desire to amend or to couer the same Actes 2. 13. 14. 15. 1. Sam. 1. 13. Three kinds of censures and iudgements not forbidden 1 The Ministery of the Gospell which iudgeth and reproueth sinne 2 The iudgement of the Magistrate 3 The iudgement of a friend admonishing vs. VIII Reueiling of secrets to the disgrace of our neighbour 1. Pet. 4. 8. Pro. 11. 12. Gen. 9. 25. Pro. 13. 5. IX Foolish ieasting to the disgrace of other men Gen. 21. 2. Sam. 6. 23. X. Cauelling which is to declare the bare words of our neighbour and not the sense and meaning Mat. 26. 59. 60. 61. Ioh. 2. 19. XI All lyes in words deeds and concâ—aling of the truth Leu. 19. 11. Psal â—5 6. Prou. 19. 5. Ephes 4. 25. Reu. 21. 8. chap. 22. 15. Psal 15. 2. Psal 52. 3. 4. 5. Psal 35. 11. Pro. 13. 5. XII Slandering and cauelling which is to walke about séeking all occasions to brâ—aâ—h a false report intending thereby malitiously the hurt of any man Pro. 13. 5. hereof hath the deuill his name He is like the deuill in fiue things 1 In lying Ioh. 8. 44. 2 In working secretly Psal 101. 6. 3 In vsing soft words full of deceit Psal 52. 5. Psal 41. 6. Psal 38. 12. Psal 36. 3. Psal 28. 3. Pro. 20. 19. 4 In malicious accusation Reu. 12. 10. 5 In sparing none that hee can secretly wound for his owne aduantage Psal 50. 19. 20. Doeg Siba c. Pro. 20. 19. XIII Dissimulation which is the counterfeit shew of a thing which in heart we neither meane nor entend 2. Sam. 13. 22 to 28. 1. Pet. 2. 1. XIIII Whispering Rom. 1. 29. Ps 41. 7. Whisperers and close persons for the most part are neither true nor honest therefore they seeke corners and loue darkenes XV. Tale-bearing Leu. 19. 16. Eze. 22. 9. Tale-carryers come of sundry fashions 1 Some come whispering or ieasting in secret to the disgrace of others Gen. 9. 20. 2. Cor. 12. 20. Pro. 26. 20. 21. 2 Some come glosing and peruerting the words of men Math. 26. 61. 1. Tim. 5. 13. XVI Entertaining of Tale-bearers Lyars and slanderers Psal 101. 10. Exod. 23. 1. Pro. 17 4. chap. 25. 23. 1. Sam. 24. 10. XVII To giue in false euidence in the place of iustice against any man Deut. 19. 16. 17. 18. 19. 21. Pro. 19. 5. 1. King 21. 13. Math. 26. 60. Act. 6. 11. Pro. 25. 18. XVIII To pronounce vniust sentence in iudgement 1. King 21. 12. 13. XIX To giue sentence vpon the testimony of one witnesse Deut. 17. 6. Leu. 19. 15. Deut. 19. 16. Iob 29. 12. XX. Giuing and receiuing of gifts and bribes to peruert iudgement iustice and equity Ex. 23. 6. 7. 8. XXI Openly to raise forged and hurtfull tales and reports of our neighbour or priuily to deuise the same Rom. 1. 29. 30. XXII To accuse our neighbour for that which is true through hatred and with intent to hurt him 1. Sam. 22. 9. 10. Ps 52. 1. 2. â— 4. of Doeg the Edomite XXIII To open and declare our neighbours secrets to any man especially if he did it of infirmity Math. 18. 15 Pro. 11. 13. XXIIII All babling talke and bitter words Ephes 5. 3. 4. Ioh. 9. 34. Gen. 19. 9. XXV Flattery whereby we praise our neighbour aboue that we see in him Pro. 27. 6. 14. Act. 12. 22. 1. Thess 2. 5. Ier. 6. 23. 14. Rom. 16. 18. Mica 2. 11. XXVI Foolish and ouer-confident boasting Pro. 27. 1. 2. Vertues commanded I. In generall carefully to preserue the good name credit and estimation of our neighbour II. To haue a religious care for getting and keeping a good report of our selues Phil. 4. 8. Pro. 22. 1. chap. 15. 30. Eccles 7. 3. Ps 112. 6. Pro. 10. 7. A good name is gotten foure waies 1 If we séek the kingdome of God aboue all things by repentance from dead workes and following after righteousnesse Pro. 10. 7. Mark 14. 9. 2 If we haue a care to speake well and iudge well of others Mat. 7. 2. Eccles 7. 23. 24. 3 If we abstaine from all kind of wickednesse for one vice doth obscure and darken a mans good name Eccles 10. 1. 4 If in all things wee seeke the glory of God onely and not our owne Math. 6. 5. 6. III. A reioycing for the good estimation and credite of our neighbour Gal. 5. 2â— Rom. 1. 8. IIII. Willingly to acknowledge the goodnesse we see in any man whatsoeuer and duely to speake of the same Tit. 3. 2. V. Desire to receiue and beleeue reports of our neighbours good Actes 16. 1. 2. 3. 2. Chron. 25. 2. chap. 27. 2. VI. To enterpret a doubtfull euill to the better part 1. Cor. 13. 5. Gen. 37. 31. 32. 33. VII To reiect euill reports running among the common people through whispering tale-bearers Psal 15. 3. Pro. 25. 23. VIII To couer the infirmities of our neighbours Pro. 10. 12. Math. 1. 19. IX To be euer plaine and simple without colour or fraud in any matter 2. Cor. 1. 12. Gen. 25. 27. X. To speake the truth in all affaires and occasions of life especially when we are called into the place of iudgement and iustice which is a figure of Gods Throne in heauen Zach. 8. 16. 17. The tenth Commandement Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his THe occasion of the tenth Commandement is the frailty of our nature which intermitteth the worke of the Holy Ghost by sinfull fantafies Sinnes forbidden I. In generall concupisence which is our vncleane and accursed nature which is enmity against God and against our neighbour Ephes 2. 3. Iob 14. 4. Iob 15. 14. 15. 16. Psal 51. 5. Rom. 7. 18. Iam. 1. 14. II. Euery suddaine thought and passion of the heart springing out of the bitter roote of concupisence Gen. 6. 5. Ier. 17. 9. Act. 8. 21. 22. Gal. 5. 17. III. To giue the least entertainment to Sathans suggestions Iam. 4. 7. IIII. The least thought and motion that inueigleth and tickleth the heart with or without consent of the will Two signes hereof 1 Rouing and generall wishes and desires of the heart arising from discontentednesse and