Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	goodness_n	lord_n	merciful_a	1,997	5	8.9155	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15579	Iacobs staffe To beare vp, the faithfull. And to beate downe, the profane. Touching the one's assured, and the others conceited title, vnto God himself, and all his precious promises. VVherin. The saints interest is justified, to be absolutely infaillible, the sinners clayme detected, to be apparantly deceivable, notwithstanding all infernall suggestions of feare, and infidelity in the one, or of presumption, and security in the other. Formerly preachcd [sic] at Hamburgh by Iohn VVing late pastor to the English Church there, as his farewell to the famous followship [sic] of Merchant Adventurers of England resident in that city. And now published, and dedicated, to the honor and vse, of that most worthy Society, there, or wheresoever being.; Jacobs staffe to bear up, the faithful and to beate downe, the profane	Wing, John, of Flushing, Zealand.	1621 (1621)	STC 25846; ESTC S120115	141,154	226

against you and your owne confusion before him Ro. 2.5 and so store vp wrath against the day of wrath and the iust declaration and excecution of his iudgement vpon your soule and body for ever And that you may see I speake not this without booke I pray you looke what God saith in his booke to this purpose how read you in the sift booke of Moses called Deuteronomie read there striue to understand what you reade and out of your vnderstanding of it ponder that saying and lay it vp in your harts There you shall heare God speaking thus touching the point we haue now in hand Dent. 29.18 ver 19. Least there should be among you any roote that beareth gall and worme wood and it come to passe that when he heareth the words of this curse that he blesse himself in his hart and say I shall haue peace though I walke in the imagination of my owne hart ver 20. to adde drunkenesse to thirst The Lord will not spare that man but the anger of the Lord and his iealousy shall smoake against him all the curses that are written in this booke shall lye vpon him ver 21. the Lord shall blot out his name from vnder heaven And the Lord shall separate him vnto evill out of all the tribes of Israell according to all the curses of the covenant c. ver 21. So that the generation to come shall say when they see these plagues c. Thus you see the Lord doth manifest and that in many words his minde concerning this matter and that we may the better discerne his meaning we may bretfely abridge all that these words doe import into two particulers 1. how haynous a thing it is in Gods sight sinfully to shift off the saving truth of God from our selves 2. how heavy the hand of God wil be in the extreame extraordinary punishment of him that doth soe The act is exceedingly amplified and aggravated if we doe well consider the particulers of the text wherin we finde it branched and blazed out to be an evill consisting of many evills a very composition of many impietyes and much corruption First it is an impious thwarting of God a crossing of him even a giving him the lye to his face when any man shall dare to say I shall have peace though c. Is not this extreame impudency thus to out face the Lord of heaven in his owne truth to tell him as it were to his teeth that we shall have peace whē he saith resolutely we shall have none in any vngodly way are we nor vndertakers against the wisdome power and justice of God by all which that which he hath here vttered against this sin shal be assuredly executed vpon the sinner shall we offer to say I shall have peace when the Lord who is only wise allmighty and most just saith we shall not is not this to make the world beleeve that we thinke our selves able well enough to secure our selves against him and know a way how to avoyd that which he saith he will inflict as if we could goe beyond God and overeach him by some policie or power of our owne Secondly it is a proude exalting of our selves aboue the Lord a trusting vpon our owne vayne lying and blasphemous words blessing our selves and giving no creddit to his most stable and immutable words of truth as if our blessing of our selves had farre more efficacy to save and comfort vs then his words of cursing have to cast vs downe and terrefy vs. Thirdly it is an encreasing of sin we adde one evill to another and soe lade our soules with more and more impiety augmenting our evill before the Lord and encouraging our selves in the same by this blessing of our selues in our sinfull courses and casting aside Gods righteous and heavy curses All these three amplifications of this impious and hellish act are apparant in the text and thus much sin doth he commit that applyeth not but putteth off the sacred word and truth of God from himself The punishmet due to this threefolde act of impiety followe's in the text too it is layd out both negatiue and affirmatiuely Negatiuely in that one wofull sentence The Lord will not spare or the Lord will not be mercifull to that man a truth clearely contradictory to the conceit of these accursed miscreants who are soe be sotted that they can beleeve nor apprehend nothing in the Lord but mercy and soe make him a notorious monster therin as if he had nothing els in him Affirmatiuely and that many wayes in such miserable sayings as follow every one worse then other if we note them Such a sinner shall feele 1. the anger of God and to put him out of hope of appeasing it it is added that 2. the jealousy of the Lord shall breake out and smoake against him and jealousy is jmplacaple rage such as will heape vpon an offendor 3. all the curses written in Gods booke none no not one to be avoyded or escaped among the rest 3. notorious curses are named to wit 1. that his name shal be blotted out from vnder heaven 2. that the Lord shall separate him unto euill 3. that the ages to come shall fall into admiration of that mans fearefull condition Loe thus shall it be done to the man that the Lord will avēge himself vpon for this one sin of shifting off the sacred truth of God from himself He shall have no mercy from God but all the misery that may be he shal be the vnhappy object of Gods heavy anger of his fearfull jealousy of all his curses vnto which the Lord shall soe set him apart and pick him out that he shal be the wonderment of all succeeding times This is the Lord doome vpō him who fawneth vpō himself in his prophanes and flyeth as much as in him lyeth and wil not heare of the justice of God revealed in his word against his wickednes Let vs then deare christians take heede and beware of a stubborne hart a stiffe necke an jmpious spirit to throw away what the Lord saith to vs Doe not provoke him to jealousy we are not able to deale with him he is stronger then we know we that nothing well more vexe or sooner prouoke him herevnto then this jmpiety of refusing to apply his worde to our selves He is heavily jealous as well he may be of that mans estate that will not endure his truth For why consider I pray you what good can be in him what evill can be out of him who rejecteth what God saith it is not possible he should haue any good who will none of that word which is the only ground of all good to vs and the only guide of vs vnto it neither is any euill jmpossible but all most easy to be fastened vpon the man who forsaketh the sole and soueraigne meanes of his good That man must needes heare Satan that heareth not

in this one point of goodnes Shall a Cain quake and carry himself as a man soe deeply affected with the word of God and shall an Ahab and a Saul and such others as are sealed vp to eternall shame and contempt doe the same And shall Saints be behinde these Sinners and refuse to apply their part of the Lords truth when such infernall vassalls have done it shall the divell bring these before the Lord to vpbrayd him to his face that he ha's some reprobates who will doe more in this point of duty then some that goe for his children and are accounted holy and religions and that he can prevaile with some of his lym's to give creddit to Gods divine truth even for their evill when many of his owne holy ones doe refuse to entertaine the truth therof some for their good Oh what shall our God loose and what shall Satan gaine when it shall come herevnto that the divell shall plead this advantage too truly what may we expect who put weapons into his hands to fight against the Lord whose honor herin he will not spare to his vtmost to endamage abuse that he may enforce him in just reveng of this insufferable indignity done thervnto to fight against vs with the sharpest engine 's of his justice Thus in regard of wicked men doth he wound vs and these wounds are deadly if the Lords hand doe not heale our harts of them but this is not all nor indeede the worst of the two respects which we mentioned before And that we may well beleeve because the next micheife is in regard of Satan himself we know him to be worse then all the wicked men in the world Secondly then Note The diwell applieth scrip ture in regard of himself we are to know for our further reproach herin and our more forcible provocation hervnto that the divell himself hath behaved himself better in this point of application of Gods truth then many of Gods owne have done and that whether we consider his application of it either to others or to himself To others To others how readily though abusively did he apply those words of the holy ghost in the Psalme to our our Lord Iesus Christ it is written Mat. 4.6 he shall give his Angells charge over thee and in their bands they shall beare thee vp c which words in their true sence were as true of Christ as of any other in the world 1. Sam. 28 1● The like herevnto he did also apply vnto Saul when he tolde him that the Lord hath done even as he spake by my hand when he counterfeited the person of Samuell and did his best to transforme himself into a true Prophet perswading Saul that the word was now fulfilled vpon him which God had formerly threatned to him 1. Sam. 15 28. to wit that the Lord had rent the kingdome from him and given it to one better then himself Divers more such instances might be produced to shew how forward Satan is to apply the truth of God to others To himself Neither indeede to doe him right and to give him his due though he be a divell hath he beene backward to take home Gods truth to himself as it were most easy to make apparent in many perticulers That one may be in stead of all which we finde vttered by himself when Christ came to disposesse him of the man who was so extraordinarily vexed by him why art thou come to torment me before the time Beholde how he even the divell who delude's and hinder's you from appropriating the Lords truth to yours soules can and doth apply the same both to others and to himself and that as we see in the worst sence to wit of that torment wherevnto he is reserved at the last day which he beleeveth and knoweth to be most true of himself that he shall feele it for ever and ever Now beloved let vs consider this motive well and throughly and sit downe and seriously surmize with our selves what the Lord will say to our soules and what we shall answer to him on this consideration that the very divell himself and divelish men have done him that honour in his truth which we have denyed vnto him How or with what faces shall we stand before him when he shall vpbrayd vs with both these shall we not see cause to fall grovelong on our faces before him and to lye downe in our confusion covering our selves with shame to see Satan and his slaves layd in ballance against vs and our selves found lighter then they before the Lord in this thing what soule would not blush what conscience would not bleede to beholde this thing yea but to present it before it self in imagination or meditation which thing I advise every Christian culpable herof advisely to doe that the same may never be actually presented by the Lord before them If any thing may take place vpon vs let this aboue all provoke vs. Say with your selves when the temptor come's to carry your harts from receiving the truth of God now thou comest to abuse me infinitely to make me worse then thy self to bring me vnder the guilt of that wherin thou wilt plead that thou art more righteous then I and wilt also produce thy infernall vassalls to have beene more faithfull then thou wouldst haue me to be in this practise Away feinde my God shall neuer haue thus much against me he hath too much already shall I adde this vnto all and dishonour him herin more then thou hast done Such soliloqnies or speeches within our owne harts would well beseeme vs I thinke if we vsed them at every temptation they would set Satan further from vs and soone make him weary of vs and vs of this our fearefull jmpiety against which we have vrged thus many motives and pressed each motive soe largely to the end that if Lord might please we might see an end of this heavy euill in the holy ones of God which is a thing to be prayed for vncessantly of all saints that soe the Lord might once have the glory and we the good of his truth and Satan the shame of all his suggestions to the contrary Thus having done with the saints of God for this matter To the vngodly we are now to see if we can move vngodly men to doe their duty to God in this point of application And soe much the rather doe we endeavour this by how much it may be noted that they seldome or never come to Gods house as clients to a court to heare their owne cause pleaded but ever as attorneyes to heare and speake for other men they come not as guests to this spirituall feast but as caruers not as merchants to this this most rich and beneficiall mart but as broakers they are evermore wholy for other men no body for themselues in this blessed busines They know where to bostow every lesson the preacher delivers they

seruice to a King so we might well take vp this for a more true even for a most true proverbe yea principle no service to the King of Kings which thing he wil soe evidence and make good that not only his owne shall see it but wicked men shall assent to it Psal 58.11.12 and be forced to say verily there is a reward for the righteous Thirdly Reason 3 the Apostle tell 's vs that piety hath the promise both of this lyfe the lyfe to come of things present and future now how can this be true in case our doctrine were false if it have the promise of both sure it shal be well with them indeede and they cannot but be well dealt with all who wil be ordered by God The Lord cannot frustrate neither will make voide any whitt of that worde of truth he hath spoken but justify and verify every jott in his worke vpon his faithfull one 's But if he should not deale well with his owne he should nullify and anihilate all his truth and faithfullnes all his mercie and kindnes all his love and goodnes The glory of his righteousnes and honour of his holynes were gone his owne saints had nothing to settle and rest their soules and harts vpon nothing at all to trust to Besides what occasion would the slaves of Satan and vassalls of sin take to vpbrayde vs that we serve a master that will doe vs good as farre as good wordes will goe and no further I might adde as many manifest reasons as testimonies herof it were as easy to abound in the one as in the other but what needeth it The good pleasure of his will that thus it shal be is infinitely aboue and beyonde all allegations which he or any lym's of his have or can have to contradict it in the least the divell and wicked men are to weake to wage evidence or arguments with God in the prooffe of the truth of any point of divinity And seing this his gracious pleasure is to this purpose so apparently revealed let us rest and trust therin resolve our selves as fully satiffied for the truth herof I but that the divell will not let vs doe if he can chuse and therfore he bend's his greatest forces against this blessed instruction and doth besiege and lay battery to the soules of Gods saints to see if he can enforce them from the truth herof and on the other side he fortifyes the prophane spirit of impious persons in the contrary perswasion Two things are principally obiected A double Objectiō first the hard measure and vnhappy condition of Gods saints Secondly the wellfare prosperity of vngodly persons The one being rebells to the Lord are raysed on high and have what they will yea more then their hart can wish as the Psalm saith Psal 73.7 The other being Loyall and obedient subjects ever ready to doe his will to the vtmost are in the worst case of any other mē none so perplexed within none so persecuted without as they scarce any are in so bad a case none in worse These are the two hornes like those of Hananiah that he doth runne at men with with all might and maine endeavoring the overturning both of this sacred truth and the true comfort of it the setting vp of a godles liberty of sinning to all men But wee that wee may save harmeles the honor of our God and the glory of this his holy truth and at once confute yea confounde every such absurd and infernall argumentation as may make any insurection against the maiestie of the most high to abate any mans hart or heate in goodnes or to C●ette any soule in any sinfullnes it shall become vs well to answer these cavills and to quitt the Lord in his truth and to comfort his servants in the same notwithstanding this diabolicall opposition Know wee therfore and beleeue that what soever seemeth to bee true either in the one allegation or the other either for the ill vsage of Gods chosen or for the peace and contentment of sinfull persons yet neither jndeede is any thing against the truth wee have spoken which shall remaine infallible vndoubted and vndeniable so longe as the heaven and earth shall have a being Touching the ill vsage of Gods children consider I pray you these things First that the world may deale ill with men when that the lord deales well with them Answer to the 1 branch Joseph found it so in his particular Christ tolde his disciples soe in the world yee shall haue troubles but be of good comfort Though therfore the world doe offer vs hard measure yet it noe way hindereth the heavenly truth of what we speake Secondly the worse the world deal's with the Lords people the better will the Lord be to them Ro. 8.28 So saith the Apostle for the sufferings of this present time are not worthy to be compared with the glorie which shal be revealed in vs So againe 2. Cor. 1.5 as our sufferings abound for Christ so shall our consolations abound much more by Christ And yet againe the Apostle saith that the saints rejoice with joy vnspeakeable glorious though they be in heavines through many afflictions And yet once more Saint Iohn in his relevation tell 's vs Reu. 7. what Gods Angel tolde him therfore they are in the presence of God day night c. And the reason hereof is because by the worlds bad vsage their graces by tryed more throughly and soe themsclues are crowned more gloriously Thirdly that all this evill which Gods saints finde here is not indeede evill but the outside of it the onely appearance therof not the substance so sayth the Apostle when he tell 's them that he was as anknowne as dying as sorrowing as poore as hauing nothing c. yet though it seemed thus it was not soe indeede but farre otherwise as the text avoucheth Nay which is yet more we may be assured that all those things that be accounted soe evill by men are in Gods intention truly good and soe shal be to vs in the issue and consequence of them if with the eye of faith we endeavour to looke vpon them So Dauid sayd of Shemeis rayling God will doe me good c. againe it is good for me that I was afflicted Fourthly though the Lord say as in this our text that he will deale well with all his children yet he doth not tye himself evermore to make it true in externall and temporall things but will giue it vs it may be even in these two sometimes but howsoeuer in things spirituall and eternall and these are the things wherin he deals well with vs indeede other favors are both too common and too meane to be the reputed either the best fruits of his favor or the only reward of his churches faithfulnes Fiftly nothing could ever be infallibly concluded from the externall state only of a christian How God

the saints with miserables feares they are afrayd they shall fall from God and are in great doubt they shall proue hypocrites and apostates when all is done and the divell takes pleasure to affright them thus with such fearfull perplexing thoughts why but doe if you can the Lord sayes you shall not depart from him you are like a foolish childe in the armes of his father carrying him over a riuer who looke's downe and seing the water crye's out Oh I shall fall I shall fall whenas his father holde's him so fast that he shall not fall though he should strive therevnto there being more strength in the father to support and care to keepe the childe then there is ability in the childe to doe himself this evill Thus is it betweene God and some of his children who are excercised with these noysome doubtings but we see heare what the Lord saith he is more powerfull and more carefull over vs then to suffer vs to doe our selves this evill though we should be soe overcome of the divell that we should offer it Looke you to your reformation let the Lord alone with your protection if you be his you neede not feare falling from him and if he have given you conscience to amend your evill wayes ands works and to make them good his goodnes shall dwell with you and you are within the compasse of that kinde interest which is peculiar to all his saints I shall not neede to call other prophets to give attestation to this truth it is the generall voyce of them all that as Israell had fallen from God by their rebellion soe they should now be fully joyned to him by reformation And all reason assents her vnto inasmuch as we know till Adam and we in him was deformed he was Gods and being soe his title ceased and he became Satans our reformed state then must be the evidence of our restored estate to God againe as our corrupted estate was of our alienation from him Looke we after this and labour for it seing it argueth that we are fast to God if we be reformed and let them tremble to entitle themselues to the Lord whose evill doth yet cleaue vnto them and continue in them without that due reformation which the Lord doth require and for which he doth condition with soe many as he accepteth Noe vnreformed person hath any right in God If any of them dreame they have let them know the Lord doth directy disclaime them and cannot endure they should come soe neere him as to medle with any thing of his to wit as with their owne till they shew forth the fruits of a reformed life So we read what hast thou to doe to take my couenant in thy mouth Psal 50.19.17 seing thou hatest to be reformed loe the Lord saith they have nothing to doe with any holy thing by right who are not reformed And herevpon Iohn Babtist forbade the boasting Iewes to cracke of their kindred with Abrahā Mat. 3.7 seing they were not yet purged of their impiety nay he tell 's them they are so farre from having any title in him to be reputed the generatiō of the righteous that he call's them to their faces a generatiō of vipers such as in their present estate were vnder no posstbility of mercy nor could be delivered from the wrath of God The Lord proues the Jewes to be none of his because they had not put away their iniquities soe saith he by his prophet Plead with your mother Hos 2.2.3 plead for she is not my wife neither am I her husband c. So then till we haue put away our evill we cannot hope to be posest of any good but amendement of our wayes is the only way to our best welfare And this is the second signe of our interest in God Thirdly as our reformation Signe 3 soe our affection to God is a singuler evidence of our interest we cannot be affectionate to any but our owne and not to affect our owne were monstrous Nothing sooner bewraie's interest then affection All men think we have part in that which we take to hart Nature without grace reason without religion can conclude this nay we may se reason for this in beasts that want reason who cannot containe themselves but doe expresse this power of meere nature to be in thē And he who hath given it to every creature in some measure hath retayned the insinitenes of it in himself beyond measure and also communicated something of it vnto such as he hath sealed to be his owne If we looke vpon the Lord himself herin how vnspeakablie doth his affection abounde to his beloved ones when he powres it out in such plentifull māner as is manifest in these many such patheticall speeches Psal 81.13 Hos 6.4 micah 6.3 Mat. 23 37. Oh that my people would haue hearkened c. O Jsraell what shall I say vnto thee c O my people testify against me c. O Ierusalem Ierusalem c By all which he labours even to breake into their harts with the abundance of his affection yea indeed to breake their harts and even to melt them with the manifestation her of and it is all built vpon this interest betweene God and them Now the safest way for vs to shew our title in him is the same wherby his appeareth vnto vs if we can now reflect our affections vpon him againe the evidence of our right cannot fayle Nature can doe it why should not grace nay ceartainly where the true nature and power of grace is it cannot but be done If we take notice of natures course the current is most violent and it ouerflowe's all banks and bounds exceedingly as might be shewed in infinite examples of all sorts How did Ioseph breake out vpon his bretherē when his hart soe burned within him that he could not holde longer but he must needes now let them know who he is and that in these words I am Ioseph your brother How did Elisha declare his interest in his master Eliah but in these words my father my father And David overfondely to Absolom O my son Absolom O Absolom my son my son c To a stranger we cannot doe thus it must be to a neere freind a childe or brother Now can nature be so sensible and tender where it hath an interest and shall grace be sensles and silent no it is not possible that the Lord should be ours we not loue him in our very soule that our bowells should not earne yea burne in our bodies to thinke of his blessed goodnes to vs. It is an absolute impossibility to have no joyfull sence of his glory and that his dishonor should not be greivous and bitter to vs. Had we the lively operation of his grace within vs we could not heare his name blasphemed his worship derided his servants our bretheren and fellow saints abused and sit still and say nothing Noe we would

oyle is good to glad your harts and to make you to have a cheerefull countenance nay which is an invalable benefit a cheerefull conscience Open your mouthes wyde yea as wyde as you can and he will fill them extende dilate enlarge your hart to the vttermost there can be no just feare of want of grace in him all the doubt is that you will want place to receive it make as much roome as is possible and the Lord will powre it in freely even till it overflow as David tell 's vs he did vnto him when he confessed that his cup did run did over and the apostle Psal 23. when he also acknowledgeth further that the Lord can doe unto us exceeding abundantly aboue all that we can aske or thinke Eph 3.20 and both these sayings doe shew apparantly that the Lord hath more to giue them we can either aske or receive We cannot want so much as he can spare nor beg soe much as we may have Well Psal 115.15 and worthily might the Psalmist say yee are the blessed of the Lord who can deeme you lesse that see 's all the blessednes that is written in Gods booke and reserved with God in the highst heavens to be intended and appropriated to you by the Lord himself Now then inasmuch as you see Gods favour let him see your faith set that grace a worke on this goodnes of his Doe not suffer your selves to be deluded any more by him who in all his endeavours meane's no glory to God no good to you but mischiefe to both by labouring to cancel his truth to you and to make voyde your faith towards him Grace him not soe much as to give him the hearing of any thing he offreth to whisper into your harts Cast off all his suggestions with contempt and scorne let him see himself despised and his sabttityes abhorred Jam. 4.7 that is the next way to be rid of him if we resolutely resist him And let vs strive now and ever to cleaue to our God who can comfort and doe vs good his voyce hath sweetnes and vertue in it as well to worke good in us as to speake good to us it is all one to him to give vs good things as to give vs good words If he say it it is done why then doe we not as he saith and lende our best attention to his consolatios Craue we pardon for our perversnes past and power against it fortime to come that nothing may for ever heareafter hinder the sounde application of Gods saving truth vnto vs. And thus we have now at length finished our first vse which concerneth both the righteous reprehension and the gracious consolation of the saints of God who have now had the double portion we promised them We are now to put on to the second use of the same Vse 2 to wit that which cometh to wicked men from the consideration of this instruction to wicked men reprehēsion of the application of Gods truth Which being a duty wherevnto all men are bounde they also are enwrapped within the cordes of this doctrine and tyed to take home that part of Gods holy truth which doth concerne themselves And if thus they doe as it is their duty and their not doing of it wil draw downe heavy vengeance vpon them then will their misery and feare flow apace vpon them even so fast that they shall not be able either to escape the swiftnes of it but it will come to them nor to withstand the rage and violence therof but it will seize them in spight of all their cursed security and presumption whereby they often put their evill farre from them Nay whether they doe take it home or noe it will take yea overtake yea and overturne them too according to Gods owne fearfull threatning by Moses All these curses shall come vpon thee and overtake thee Deut. 28.15 till thou be destroyed So that a wicked mans evill is every way open before him assured to him let him turne himself which way he will he is in an ill case if he apply not Gods truth he incurres double danger for the Lord will both plague him for disobedience to this doctrine and the truth of God in the terror therof wil apply it self and fasten vpon him whether he will or noe and if he doe according as God hath sayd in the lesson before named then must he also know that there is no good at all appertayning to him but all the evill thath Gods booke reveale's Nothing is more plaine then that the Lord never meant any good to any vngodly man any good did I say oh it were well with them if that were all but to speake as the truth is and as they shall feele from God in case they continue in their jmpiety and prophanes he doth not only intend them no good but he intendes them nothing but evill and all evill of every kinde which is writtē all the curses comminations heavy sentences wofull sayings all miserable misceivous messages either of present justice or future vengeance whatsoever it be that the wisdome of God hath revealed from heaven or the justice of God hath reserved to be executed either here on earth in part of payment in temporall curses or fully and finally in hell in that infinite vengeance which is jmmeasurable and everlasting all this in every jot and tittle therof is theirs and they must drinke off this whole cup of the Lords wrath and enraged jndignation to the bottome in all the bitternes of the same Goe ye sinners and vngodly persons of all sorts reade over pervse every part every page of Gods sacred booke and in what leafe or line soever ye meete with any thing that favours of confusion or sounde's like a curse or sentence of comdemnation say to your selues as our Jacob doth here Thou Lord saist this to me this part of Gods truth is my portion and belongeth to me my jmpiety applei's this to me my wickednes doth draw me vnder this wofull censure But because Gods booke is so laden fraught with dreadfull threatnings hence now I thinke of it may a man give a great guesse at the cause reason why vngodly persons have no delight or pleasure to reade the scriptures but preferre every vaine pāphlet before those divine words which were inspired by Gods spirit a filthy play booke invented by the divell and by him prompted and put into the brayine of some base impiont varlet whose hellish tongue and hand he doth imploy to pronounce and pen it hath more readers more acceptance and attention then those blessed words which God hath breathed into those holy men who spake from himself vnto vs and why is this why is it thus surely a more eminent reason of this jmpiety cannot be rendred then this that the Lords booke boade's them no good every word is a woe vnto them therefore they take no more pleasure therin then a fellon