deeds for this is the intent of the similitude 2. As a man carryeth himself for Christ or against him so is he good or evil and though he were as blameless otherwise as these Pharisees yet he is a wicked man if he be against Christ for The tree is known by his fruit Ver. 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh A second reason because the whole â—ect of the Pharisees were a wicked Pack seeming to be friends to the Law but adversaries to Christ the true intent thereof adversaries to the grace of God and to righteousnesse by faith and so not only by nature but also by succession to their Predecessours in holding their poisonable doctrine they were a generation of vipers the worst sort of adders who being evill could not speak good and having their heart full of poison could not but speak as their heart dyted unto them Hence learn 1. It is impossible for unrenewed men to speak good far more impossible to do good for How can you that are evil speak good saith he 2. Men who glory in their forebears as these men did in Abraham Isaac and Jacob and do not follow their footsteps are in Gods account to be fathered on Satan and are the viperous brood of his children Therefore justly doth our Lord call these men Generation of vipers A third reason Because the overflowing of their hearts in blasphemous words did prove them to be wicked blasphemers Doct. 1. The heart is the fountain of a mans words and works as it is set so is the current of a mans words and works good or evil for Out of the abundance of the heart the mouth speaketh 2. Whensoever evill doth break forth in a mans words for that time at least evil aboundeth in the heart for Out of the abundance of the heart the mouth speaketh Ver. 35. A good man out of the treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things A fourth reason proving them to be wicked is because they did delight to lay up wickedness in their heart and to bring forth ill out of their heart Doct. Whether a man be renewed and a good man or unrenewed and an evil man it may be known by the stuffe which delibrately he layeth up in his heart and deliberately brings forth out of his heart for If it be a good treasure he is a good man if it be an evil treasure he is an evill man for here such as the man is such is his treasure for A good man out of the good treasure and an evil man of the evil treasure of his heart bringeth forth c. Ver. 36. But I say unto you That every idle word that men shal speak they shal give account thereof in the day of judgement Thus Christ hath removed the pretext and conceit of the Pharisees holiness now he removeth the conceit of the smalnesse of their sin in respect it was a matter of words for two reasons The first is Idle words should be punished much more blasphemous words Hence learn 1. How little soever men do esteem of words yet in Gods ballance they weigh not light for not only wicked words but also idle words such as serve for no good purpose or for no lawfull end shall come in reckoning as so many sins Therefore saith he Every idle word they shall give account therof 2. There shall be a day of judgment wherein all sins even words shall come to be judged for here a day of judgment is set and this judgment shall passe upon particulars even upon words whereof men have not before given account and received pardon Ver. 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Another reason shewing that words will be respected by God whatsoever men think of them because the course of a mans words being naughty shall be sufficient to be a ditty to prove a man unrighteous and being well seasoned shall be a sufficient evidence to prove a man righteous therfore words are not to be slighted Hence learn That as a well governed tongue and the course of wisely ordered speeches is and shall be in Gods judgement a sufficient evidence of a man renewed and justified so also a loose tongue is and shal be an evidence of the contrary Ver. 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee Another dispute about signes which the Pharisees craved of Christ wherein learn 1. That Christ was exercised with divers sorts of temptations by his adversaries some openly blaspheming some subtilly insinuating as if they would deal reasonably with him Master say these men we would see a sight as if they never had seen any of his miracles before or as if upon the doing of some miracle they minded to believe in him 2. Christs miracles were sufficient to cleare that he was the Messiah for even his enemies can crave no more but to have a sign for say they We would see a sign from thee 3. Obstinat unbeleevers wil not be satisfied with any of Gods words or works but stil wil crave new ones as these men after numbers of signes crave yet a sign 4. Mis-beleevers are also limitators of the Holy One of Israel nothing will satisfie these men but a sign at their direction We desire to see a sign say they Ver. 39. But he answered and said to them an evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas 40 For as Ionas was three days and three nights in the Whales belly so shall the son of man be three dayes and three nights in the heart of the earth Our Lord refuseth to give them any signe save this That after they had killed him he should rise from the dead as Jonas came out of the Whales belly and so they would not prevaile over him for all their malice In this answer learn 1. That a people that doth not embrace the Lord as he is pleased to offer himselfe is a people alienate from God and is a follower of another God of their own devising for therefore he calleth them Adulterous generation 2. As when Jonas his doctrine was rejected by the Jewes God made him be accepted in Niniveh So shall it be with such as will not receive Christ offering himselfe unto them he shall find others to take the offer If the Jews refuse the Gentiles shal receive him this is one way of having the signe of Ionas 3. Again the enemies of Christ who will not cease to peâ—secute him shall know by Christs victory over them that he is the Messiah for as Jonas was proved to be the Lords Peophet by his miraculous delivery from death so shall Christ be found to be the true
are to be keeped and injoyed in heaven where all things are incorruptible and permanent and such as cannot be taken from us by fraud or violence where neither moth nor rust doth corrupt therefore seek not these things that are earthly but these things that are heavenly The fourth reason is a mans treasure takes his heart after it therefore covet not earthly things but heavenly that your hearts might be set on Heaven and not on earth for Where your treasure is there will your hearts be also Vers. 22. The light of the bodie is the eye If therfore thine eye be single thy whole body shall be full of light 23. But if thine eye be evil thy whole body shall be full of darnesse if therefore the light that is in thee be darknesse how great is that darknesse The fifth reason In generall termes tending to this much If your mind intend to treasure up heavenly things the whole course of your life will be lightsome holy and heavenly but if ye intend to treasure up earthly things then the whole course of your life will be earthly darke and unspeakably sinfull Therefore set not your selves to treasure up earthly things but heavenly rather This is imported in a similitude thus As the eye by its light is the directer of the whole body so the intention of a mans minde or heart by its light is the directer of the whole course and actions of a mans life In the similitude are holden forth to us these truths 1. That no lesse care should be had to have our judgement and intention sanctified then to have the eye of our body clear for as the eye is the light of the body so is the minde the heart and intention the light of a mans life 2. As when the eye of the body is clear the whole body is illuminate and well directed what to do So when the intention of the mind and heart which is the eye of the soul is single and set upon the heavenly treasure then the whole body of a mans conversation shall be well ordered and full of light to direct him in the way how to get the heavenly Treasure 3. As when the eye of the body is corrupt and ill disposed the whole body walketh in darknesse without direction So when the intention of a mans heart is not singly set on the heavenly Treasure but is evill and set on the things of the earth then the whole body of a mans course and actions is ful of darknesse that is of ignorance and miscarriage of sin and misery When the intention of a man which he setteth up as a mark to shoot at and useth as a light to direct him what means hee shall use is darknesse that is erroneous and sinful then unspeakable great is the darknesse errour and sinfulnesse of that mans course for If the light that is in thee be darknesse saith Christ how great is that darknesse 5. This general sentence may serve to loose a doubt about the lawfulnesse of making provision for a mans family and laying up for his children Thus if a mans intention be spirituall and singly set on God for the obtaining of a spirituall Treasure then shall his course be full of light and well directed how to do duty to his family and children but if under pretence of this lawfull care he shall make an idol of riches intending onely to abound in wealth to seek and lay up his treasure on earth then shall all that he doth in a lawfull calling be sinfull unto him his course shall be darknesse Vers. 24. No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon A sixth reason under similitude of serving two masters No man can serve God and Mammon or worldly riches more then a man can serve two opposite masters Therefore beware to set your selves to lay up treasures in the earth but rather seek God and lay up your treasure in him To serve God is to give up a mans minde heart and whole man to know and do what God requires without care what shall be the consequences To serve Mammon is to give up a mans minde heart and indeavour to sinde out and follow all the wayes he can to increase riches whatsoever may come of it Hence learn 1. That the man who takes God to be his Master must do nothing but as God allows him neither in the matter of pleasure nor of profit nor of preferment nor in any other thing for This is to serve God as his Master 2. If the care or love of riches or any other thing draw away the minde or heart of a man from the love of God or from his obedience a man becometh the servant of Mammon or of that lust whereunto hee so gives obedience 3. Albeit men conceive they can well serve God and their lusts also yet it is impossible so to do for No man can serve two masters opposite such as is GOD and whatsoever thing doth come in competition with him for Ye cannot serve God and Mammon 4. That thing is a mans Master which the man being put to the tryall loveth most holdeth most unto and preferreth in competition If a man will rather offend God then lose riches pleasures or preferment when he must do the one then is the man not the servant of God but the servant of the other thing beside God for He loveth that other and holdeth unto it and preferreth it to God Verse 25. Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on is not the life more then meat and the body then rayment A seventh reason disswading from coverousnesse drawn forth by consequence from the sixth reason It is not lawful to be anxious about things necessary as food or rayment therefore far lesse is it lawfull to be covetous of earthly treasure or of needlesse riches Hence learn 1. That albeit using of lawfull callings and ordinary means for food and rayment may stand with Gods service and his approbation yet taking thought for them or being anxious about the successe is unlawful and here forbidden as a mark of covetousness and too much affecting of the creature and of distrust in God for Take no thought for your life saith he This distrustful anxiety for food and rayment in time to come which is a branch of covetousness covered with the appearance of necessity our Lord refutes by eight reasons The first is God who hath given life which is more then food will take care to provide food for maintenance of life so long as he hath appointed life to continue and God who hath framed the body which is more worth then the rayment will also provide for a garment therefore anxious care for food and rayment is unlawfull which
one either thâ— we fall not in his snare or that we be not keeped therein for as Christ doth warrant us to pray so we may expect thâ— God will deliver us from that evill one and from all ill that is from Satan sin and perdition for we say Thine is the Kingdome power and glory that is Unto thee our heavenly Father belongeth the Kingdome and soveraign government of all things with right and strength to dispose thereof for bringing to passe all that wee request for and to thee doth belong the glory of all things for ever Whence learn 1. That none is to be prayed unto but he only who only is able to grant all our requests for To him only belongs the Kingdom and power 2. That when we pray for that which is agreeable to Gods will his Fatherly affection on the one hand and his royall power on the other hand may assure us that as he is both willing and able so he will grant our requests 3. That as it is his glory to grant the petitions of his people so unto him should we give the glory of all things 4. That there is no end of his Kingdome and Power and Glory for They are for ever 5. That we should settle our belief on him and seal up his truth resolutely nothing doubting to be heard for so much doth Amen import Ver. 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses This is a reason of the clause eked unto the fifth petition of forgiving men their trespasses when we crave God to forgive us our treaspasses not that our forgiving wrongs done to us is the cause of Gods forgiving wrongs done by us to him but because giving forgivenesse to men and receiving forgivnesse from God are graces inseparably conjoined so that the having or wanting of the one may prove the having or wanting of the other Doct. 1. Who so have gotten grace in the fear of God to forgive men their trespasses may assure themselves of Gods gracious forgiving them their trespasses and albeit the remission of their sins be not intimate to them for the present yet they shall be sure to have it manifested for so saâ—es the text 2. Again such as call God their Father and yet will not forgive men their trespasses may be assured that God will not forgive them their trespasses or that God will not speak peace to their conscience nor intimate remission of sins unto their souls for albeit Gods granting a remission of sin in his counsell goes before our giving remission of mens sins yet Gods granting unto us remission of sins in the court of our conscience follows after our giving remission to men of their sin for so long as we keep malice against our neighbour and will not forgive them our conscience shall never be solidly assured of the forgivnesse of our sins for so importeth the text Verse 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say unto you they have their reward 17. But thou when thou fastest anoint thine head and wash thy face 18. That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The third head of Doctrine teaching us in our religious fasting to beware of vain oftentation such as the Pharisees used It is not Christs meaning here that men should refuse publick Fasts or therein carry themselves as in a day of feasting annoynting their head and washing their face for that is not lawfull neither is it his meaning that in secret Fasts men must either carry the matter so closely that none of the Family should know it or else not fast at all for that is hardly possible But the meaning is That when God calleth unto religious humiliation in prayer and fasting that wee should be as far from seeking vain applause of men as if we were not at all about such a business Doct. 1. Causes of faâ—ing and humiliation do attend Christs Disciples for this 〈◊〉 Lord doth insinuate while he saith When ye fast 2. Such â— in their fasting do seek mens approbation do lose their laboâ— at Gods hand and at the farthest do gain no more but 〈◊〉 applause of men for of such Christ saith Verily they have 〈◊〉 reward 3. Hypocrits do religious actions for worldly respects for of Hypocrites saith Christ They do seek that 〈◊〉 may appear to men to fast 4. That in all our religious actioâ—â— we should be as far from seeking mens applause as if we 〈◊〉 not at all about any such businesse and should so study to approve the secret sincerity of our hearts unto God as we looâ— not toward any applause of men for Christ commandeth 〈◊〉 to fast that you appear not to men c. 5. The secret sincerity of Gods service is followed with the open blessing of God 〈◊〉 he doth reward such openly Verse 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal The fourth head of doctrine is to beware of covetousnesse and cares of this world as of a speciall enemie to all true Godlinesse which because it is a rise evill and hard to be cured he insisteth upon the beating down of it so much the more â—sing to this purpose seven motives or reasons which in substance are so many doctrines In the first part of this verse our Lord insinuates 1. That every man is given to have some Treasure and Store of that which he most esteemeth of loveth most to have keepeth best and is most loath to want for this is imported in Lay not up treasures for your self 2. That we are given by nature to chuse some earthly and temporall thing for our Treasure and to have the earth the place of it and so have need to be warned to lay up our treasure not upon earth The first reason to disswade us from covetousnesse of earthly things is because all earthly things are perishing and may in our time either rot or be taken from us for what is on earth moth and rust may corrupt or theeves 〈◊〉 break in upon and steal it Verse 20. But lay up for your selves treasures in heaven when neither moth nor rust doth corrupt and where theeves do not breâ— through nor steal 21. For where your treasure is there will your heart â— also The second reason Heavenly things only are worthy to be our treasure and Heaven only is worthy to be the place thereof therefore covet not things earthly but heavenly such as are faith and love and grace to abound in the good fruits of faith Lay up saith he Treasures for your selves in heaven The third reason is Things heavenly and spirituall
receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he no root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended From the exposition of the seed sown in stony ground learn 1. That some hear the word and receive it with joy readily upon temporall grounds and naturall motives for excellent truths and offers of remission of sinnes and eternal life may affect a naturall man in a natural way Such is he that receiveth the â—â—rd in stony places 2. Where sound faith is not mixed with the word received there the word is not ingrast for He hath no root in himself 3. Where the word is not received so as the root of true faith and Gods grace is in the man his seeming faith will not endure whatsoever lustre it may have for He endureth but a while 4. When a man receiveth the Gospel for some motive of a temporary good the fear of some temporary evill such as is threatened in persecution will be able to drive him from his professed Faith for When persecution cometh by and by he is offended and so a ffliction is a touch-stone wherby to try the sincerity of professours Vers. 22. He also that receiveth seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choak the word and he becometh unfruitfull From the exposition of the seed sown in thorny ground learn 1. That however the word seem to be received if it do not bring forth fruits of amendment of life if it beget not Faith working by Love it is like seed choaked with thorns and the word is lost in such an heart 2. Whatsoever things pertaining to this life do go so near a mans heart as they take up the room time travell and affection which heavenly things should have they are but thornes which choak the seed of God's Word 3. When the care of getting or keeping or governing of riches under fair pretences of a lawfull calling of caring for our family and not neglecting the benefits of God do steal away the heart and do waste a mans time and strength which should be bestowed upon heavenly things then all these pretences are but the deceitfulnesse of riches 4. If a man's works do not proceed from the vertue of God's word whatsoever be his works from other principles they are nothing in God's account for If the Word be choaked the man becometh unfruitfull Ver. 23. But he that received seed into the good ground is he that heareth the Word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty From the exposition of the good ground learn 1. That onely such are worthy receivers of the Word who believe and obey it in their conversation for These only are like good ground receiving the good seed and rendring the fruits of good seed 2. Every true believer is fruitfull albeit every one doth not bring forth fruit in a like measure but some more some lesse Some an hundred some sixty and some thirty fold Ver. 24. Another Parable put he forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field 25 But while men slept his enemie came and sowed â—ares among the wheat and went his way 26 But when the blade was sprung up and broughâ— forth fruit then appeared the tares also 27 So the servants of the Housholder came and said unto him Sir didst not thou sow good seed in thy field From whence then hath it tares 28 He said unto them An enemie hath done this The Servant said unto him Wilt thou then that we go and gather them up 29 But he said Nay lest while ye gather up the tares ye root up also the wheat with them 30 Let both grow together until the Harvest and in the time of Harvest I will say to the reapers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barns Another Parable serving to teach That the visible church full not want a mixture of wicked persons joyned with the Godly unto the worlds end and that we must not dream of a possibility to make a perfect separation of good and bad in the church The chief doctrines to be observed herein are 1 That the externall visible church is worthy to be called and counted the Kingdome of Heaven even in regard of the externall constitution of it in this world notwithstanding of the mixture of wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints but especially in respect of his own elect therein who honour him in Spirit in whom he doth begin eternal life and draweth it on unto perfection 2. The visible church is like a corn field wherein are sown good seeds and noysome weeds sound converts begotten of God and wicked hypocrites who are the children of Satan for the enemy sowes tares among the wheat 3. There is no more possibility for men to eschew the incoming of Hypocrites into the church than for any husband-man's servant to hinder an enemy to cast in the seed of weeds in their Master's field in the night when men do sleep 4. It is a matter of grief and offence to see in the church of God so many unprofitable and noysom weeds so many wicked hypocrites and naughty persons this the servants coming to regrate the matter doth import 5. The rash zeal of servants before they consult the Lord their Master is ready with the hazard of the church and true members thereof to have such a constitution of the visible church as they should suffer none to be a member who are not inwardly regenerate but have all others of whose inward Regeneration they are not assured plucked from among professours this is imported in Wilt thou that we go and gather them up 6. The Lord albeit he hath given order to censure the scandalous Offenders yet he dischargeth his servants to prosse toward such a separation as to have all the weeds and wicked in heart to be cast out least while they gather out the gracelesse tares they should root out also the gracious wheat with them for it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken this Christ meaneth by he said Nay lest ye root up the wheat with them 7. The Lord accounteth it lesse hazard to suffer many hypocrites to be in the visible Church then to hold out or cast out of it any one of the weakest of the Elect and converted children for so he reckoneth here that it is much safer to suffer many weeds to grow in Gods field then to hazard one grain of good wheat by seeking to root out
order is first to crave belief of his hearers and then to give them proof by sight and sensible experience as here the Angel giveth command to carry the tidings of the truth delivered and then promiseth that after that They shall see him in Galilee 6. It is a speciall prop to our faith to consider from what Author the word of Faith cometh unto us and by what Messenger Therefore saith the Angel Behold I have told you Ver. 8 And they departed quickly from the Sepulchre with fear and great joy and did run to bring his Disciples word These faithfull women believe and tremble and run away and carry these good news Doct. 1. Such as know what a heart grieved for want of Christ meaneth will be very ready to comfort such as are in such a grief as these holy women are glad to carry good news to the Heart-broken Disciples 2. Mixed affections fear and joy at one time may well consist in the heart of a Believer One may tremble at the Majesty of God and rejoyce in his Friendship manifested by any means which he pleaseth for thus are these godly Souls affected 3. It is a choice good disposition to believe the Lords Word and diligently to go about the obedience of it in fear and trembling such as here is to be seen in these Women having believed the glad tidings They run quickly with fear and joy and bring the Disciples word Ver. 9. And as they went to tell his Disciples behold Iesus met them saying All bail And they came and held him by the feet and worshipped him 10. Then said Iesus unto them Be not affraid go tell my Brethren that they go into Galilee and there shall they see me They meet with Christ as they are in the way Doct. 1. Such â—as obey the directions of Gods Servants and doe use prescribed Meanes that they may meet with Christ shall finde him ere they be aware much sooner then they expected as these women do meet Christ before they looked for him as they went his errand Iesus met them 2. Joyfull is the meeting which a Soul hath with Christ as here Christ biddeth hese women All bail or rejoyce and they Lay hold on him and worship him 3. An humble sinner may be homely with Christ as these Women Fall down and worship him and hold him by the feet 4. Such as believe Gods Word in the mouth of his Messengers shall find confirmation of it by Christ himselfe for here the Lord bids them do the same things which the Angel had commanded before To carry news to the Apostles 5. For all that can be said unto us our Faith is still mixed with some doubtings which breedeth fear and Christ only can remove them therfore saith he here Be not affraid 6. The weakest of believers are much beloved and esteemed of by Christ Oh how high love and estimation is this Go tell my Brethren 7. The place wherein Christ is most welcome to preach shall be most honoured by his presence as here in Galilee saith he shall they see me 8. Howsoever our Lord be purposed to give sensible satisfaction to his people in due time yet doth he ever require some beliefe of his Word in the mouth of his Servants and some obedience of Faith to go before it Therefore saith he Tell them that they go to Galilee and addeth There shall they see me Ver. 11. Now when they were going behold some of the watch came into the city and shewed unto the chiefe Priests all the things that were done The Watch set by the Priests to guard the Sepulchre come and tell the Priests how Christ is risen Doct. 1. The Witnesses of Christs Resurrection were not only Angels and holy men and women but also the prophane souldiers who were set to watch his Sepulchre for The watch came and shewed the things that were done 2. The Lord not only wil disappoint his enemies but also triumph over them for the watch whom the Priests sent out to obscure his glory came back to the city and shewed these things to the chief Priests Verse 12. And when they were assembled with the Elders and had taken counsell they gave large money unto the souldiers When they know that he is risen and so behoved to be convinced that he was the Son of God powerfully manifested by resurrection from the dead they resolve to bear down the truth Doc. 1. Christs malicious enemies are of the divels nature they will never cease to oppose him though they know him to be the Son of God as appeareth in these chief Priests and Elders 2. The madnesse of malicious adversaries of the Gospel and the slavery of Satans captives is wonderfull as here is seen for after they are assembled they resolve to corrupt the witnesses against the light of their conscience 3. Money is a great Idoll in the world when the Priests and elders think it may over-balance the most precious Truth and are confident for gain to make the souldiers make a lie against the resurrection of the known Messiah 4. The more men be ingaged in a sin they are the more forward to go on in it and will spaâ—e no cost to gain their point for These Priests and Elders gave but thirty pieces of silver to have Christ crucified but here they gave large money to keep down the report of his resurrection Ver. 13. Saying Say ye His disciples came by night and stole him away while we slept 14. And if this come to the governours cares we will perswade him and secure you 15. So they took the money and did as they were taught and this saying is commonly reported among the Iews untill this day They devise a lie and do hire the souldiers to vent it Doct. 1. Calumnies and lies devised by Christs adversaries are the speciall Engine which they use against the gospel when al other devises do fail they make service to Satan by this means such is this lie here 2. They who are entred in service of ungodly masters can hardly win out still new and worse imployment is furnished unto them as these godlesse souldiers are set on from step to step in this ungodly course of opposing Christ. 3. The wicked care not what shame they do put upon themselves and one upon another to gain their point in case they cannot come to their purpose another way as these men are put to say that they slept when they should have watched which was a disgrace and a capitall fault that they might make out their devise against Christ. 4. Such as do tempt unto sin labour to make the sinner secure from worldly inconveniences but cannot secure them against Gods Justice as the Priests here do undertake to secure the Souldiers at the Governours hands but no further 5. A profane person will make sale of conscience and tongue and all for money as here the souldiers take the money upon the condition offered 6. Such as can be content to be