Selfe-Satisfaction
.
PROV.
14.14
.
The
Backslider
in
heart
shall
be
satisfied
with
his
owne
waies
,
and
a
good
man
from
himselfe
.
DEarely
Beloued
in
our
Lord
and
Sauiour
Iesus
Christ
,
the
consideration
of
the
vncertainety
of
all
worldly
comforts
may
force
euery
one
of
vs
to
seeke
for
satisfaction
from
himselfe
.
The
fleeting
of
the
best
of
outward
contentments
may
make
him
looke
for
his
best
contentment
within
.
The
Text
tels
vs
of
a
double
satisfaction
:
a
bad
one
,
and
a
good
one
.
The
former
fills
the
owner
with
a
world
of
miseries
;
the
latter
possesses
the
enioyer
with
a
heauen
of
contenttednesse
.
Prouerbes
haue
no
coherence
.
It
is
as
superfluous
to
giue
a
connexion
to
Prouerbes
as
to
put
them
into
rime
.
Both
detract
from
the
maiesty
of
the
Prouerbes
,
which
are
golden
and
compendious
sentences
,
that
giue
satisfaction
themselues
,
and
contayne
a
world
of
good
matter
in
few
words
within
themselues
,
and
without
depending
one
vpon
another
.
And
because
they
haue
no
coherence
to
illustrate
them
,
they
haue
the
more
neede
of
carefull
exposition
.
A
great
helpe
for
their
exposition
,
is
their
opposition
.
For
though
they
cleaue
not
one
to
another
,
yet
the
parts
in
many
of
them
are
one
opposite
to
another
,
and
contraries
placed
one
by
another
illustrate
each
other
.
Beauty
is
neuer
so
beautifull
,
as
when
deformity
stands
in
opposition
to
it
.
Therefore
the
wise
God
placed
in
the
Elements
contrary
qualities
.
He
made
heate
predominant
in
one
Element
,
cold
in
another
;
drynesse
in
one
,
moysture
in
another
.
Therefore
doth
he
depriue
his
best
seruants
of
many
singular
mercies
,
that
they
may
the
better
vnderstand
the
worth
of
them
by
the
want
of
them
.
The
opposition
then
will
helpe
vs
in
the
exposition
of
this
Prouerbe
.
Yet
must
you
not
imagine
that
this
opposition
of
the
parts
takes
any
thing
away
from
the
truth
of
eyther
part
,
because
the
opposition
is
in
diuers
subiects
.
To
say
Salomon
did
fall
to
idolatry
,
and
Salomon
did
not
fall
to
idolatry
,
cannot
be
both
true
.
The
one
detracts
from
the
verity
of
the
other
.
But
to
say
Salomon
did
fall
to
idolatry
,
and
Dauid
did
not
fall
to
idolatry
,
are
both
true
,
for
we
speake
of
diuers
subiects
differing
in
their
courses
.
The
one
is
so
farre
from
detracting
from
the
truth
of
the
other
,
that
it
rather
illustrates
the
same
.
Salomons
fall
makes
Dauids
constancy
the
more
admirable
,
and
Dauids
constancy
makes
Salomons
fall
the
more
discommendable
.
Thus
shall
we
the
better
vnderstand
the
good
satisfaction
that
a
godly
man
hath
from
himselfe
,
when
we
first
conceiue
the
sorry
satisfaction
that
a
wicked
man
findes
from
his
owne
waies
.
But
before
I
come
to
the
logicall
opposition
of
the
parts
,
giue
me
leaue
to
spend
some
time
in
the
grammaticall
exposition
of
the
words
;
for
exposition
is
the
ground
of
obseruation
,
and
obseruation
is
the
ground
of
application
.
The
backslider
.
The
Hebrew
is
word
for
word
,
He
that
is
turned
backe
.
Sug.
part
praet
,
auersus
.
It
poynts
out
vnto
vs
the
prouocations
of
the
world
,
whereby
men
are
turned
away
from
the
seruice
of
God
.
Hee
that
is
turned
backe
,
finds
some
thing
to
turne
him
,
besides
the
crookednesse
of
his
owne
disposition
.
In
heart
.
This
word
shewes
vs
the
internall
originall
of
all
backsliding
,
which
is
the
heart
.
In
vaine
were
all
the
prouocations
of
the
world
,
if
the
heart
stood
it
out
.
But
when
the
heart
once
faints
,
then
is
the
whole
man
soone
turned
backeward
.
Shall
be
satisfied
.
This
seemes
an
hard
phrase
:
men
are
satisfied
with
good
things
,
not
with
euill
.
Meton
:
effecti
.
It
must
then
bee
vnderstood
by
a
figure
of
the
effect
for
the
cause
.
He
shall
be
satisfied
,
that
is
,
he
shall
be
filled
,
for
fulnesse
is
the
cause
of
satisfaction
.
An
euill
man
shall
be
as
full
of
misery
as
a
good
man
is
of
contentednesse
when
he
is
satisfied
with
it
.
With
his
owne
waies
.
His
waies
here
intended
are
not
the
footsteps
of
his
body
,
but
the
actions
of
his
life
.
Metaphora
.
It
is
vsuall
in
Scripture
to
compare
the
course
of
man
vnto
a
walke
.
Blessed
are
the
vndefiled
in
the
way
.
Psal.
119.1
.
Bad
actions
are
also
compared
to
bad
and
filthy
wayes
,
Blessed
is
the
man
that
walketh
not
in
the
counsell
of
the
vngodly
,
nor
standeth
in
the
way
of
sinners
.
Psalme
1.1
,
The
intent
of
the
similitude
is
to
shew
our
strangnesse
by
our
birth
,
our
restlesnes
in
our
life
,
and
our
progresse
to
our
death
.
Our
birth
is
the
entrance
into
our
pilgrimage
,
the
beginning
of
our
iourney
.
Our
life
is
our
trauaile
,
a
restlesse
and
weary
course
.
Our
death
is
the
end
of
our
iourney
:
it
brings
vs
to
our
euerlasting
home
.
There
is
a
double
home
.
Good
men
haue
a
good
home
:
this
was
the
dwelling
of
the
Corinthians
,
We
haue
an
house
eternall
in
the
Heauens
.
Bad
men
haue
a
bad
home
:
2
Cor.
5.1
.
that
is
the
habitation
of
trayterous
Iudas
,
who
left
his
Apostleship
to
goe
to
his
owne
place
.
Acts
1.25
.
His
waies
then
are
his
actions
:
but
not
all
his
actions
,
onely
his
wicked
actions
:
for
God
doth
oftentimes
reward
euill
men
for
morall
good
actions
,
and
not
plague
them
.
1
Kings
.
21.29
.
2
Kings
.
10.30
Synecdoche
gener
is
.
So
Ahab
puts
off
the
plague
by
his
humiliation
.
So
Iehu
by
slaying
the
worshippers
of
Baal
settles
the
Kingdome
on
his
posterity
to
the
fourth
generation
.
The
actions
then
of
the
backslider
that
trouble
him
are
his
sinfull
actions
.
Neyther
is
it
his
sinfull
actions
that
doe
disquiet
him
,
but
his
troubles
and
miseries
that
follow
vpon
his
sins
.
He
is
not
weary
of
sinning
,
but
of
being
miserable
;
or
at
least
he
is
no
further
weary
of
sinne
,
then
as
it
brings
misery
vpon
him
.
Meton
.
consae
.
So
then
his
waies
are
his
actions
,
his
actions
are
his
sinfull
actions
,
his
sinfull
actions
are
the
miseries
that
follow
vpon
them
,
and
these
are
they
that
perpetually
vexe
him
.
And
a
good
man
from
himselfe
.
These
words
are
diuersly
read
,
because
of
the
want
of
the
Verbe
,
the
double
Preposition
,
Min
and
Gnal
.
and
the
diuers
significations
of
them
.
The
vulgar
Latine
reads
it
thus
:
And
a
good
man
shall
be
ouer
him
.
That
is
to
say
For
his
backsliding
God
will
make
him
a
slaue
to
him
that
is
good
.
Trimellius
,
the
French
Bible
,
and
the
Geneua
English
Bible
thus
,
But
a
good
man
shall
depart
from
him
.
That
is
,
a
good
man
foreseeing
or
seeing
the
miseries
,
that
follow
the
sinfull
courses
of
a
backslider
,
will
auoyde
his
company
.
The
latter
translation
reads
it
farre
better
,
And
a
good
man
shall
be
satisfied
from
himselfe
.
The
safest
way
of
addition
where
a
word
is
wanting
,
is
to
supply
it
out
of
the
former
part
of
the
sentence
.
Seeing
then
the
beginning
of
the
verse
speakes
of
an
euill
mans
satisfaction
from
his
euill
waies
,
the
conelusion
must
needes
speake
of
a
good
mans
satisfaction
from
himselfe
.
The
Hebrew
phrase
is
from
with
himselfe
,
that
is
,
from
those
things
that
are
within
him
;
or
,
that
God
hath
bestowed
vpon
him
.
So
S.
Paul
,
Not
I
,
1
Cor.
15.10
.
but
the
grace
of
God
which
was
with
me
.
Meaning
the
grace
which
God
had
bestowed
vpon
him
:
And
it
is
worth
your
noting
that
the
wise
man
doth
not
say
,
The
backslider
shall
bee
satisfied
from
his
owne
waies
,
and
a
good
man
from
his
:
least
any
man
should
imagine
,
that
a
good
man
merits
his
satisfaction
,
as
a
bad
man
doth
his
vexation
.
Neyther
doth
the
Hebrew
phrase
say
,
From
himselfe
,
barely
,
but
from
with
himselfe
,
that
is
from
those
graces
that
GOD
hath
giuen
him
:
least
any
man
should
maintaine
the
full
and
free
power
of
mans
will
,
as
if
a
good
mans
satisfaction
came
as
orginally
from
himselfe
,
as
a
bad
mans
vexation
comes
from
the
corruption
of
his
owne
will
.
Thus
it
teacheth
vs
to
attribute
the
beginning
of
an
euill
mans
misery
to
his
owne
backsliding
,
and
the
beginning
of
a
good
mans
satisfaction
to
Gods
grace
and
bounty
.
Who
this
good
man
is
that
receiues
satisfaction
from
Gods
grace
within
him
,
I
neede
not
stand
to
vnfold
,
the
opposition
in
the
text
shewes
it
plainely
:
It
is
hee
that
is
no
backeslider
,
but
keepes
him
close
to
Gods
Commandements
.
The
summe
then
of
all
is
this
,
Hee
that
is
by
the
prouocations
of
the
world
drawne
away
from
that
seruice
,
that
he
owes
to
Almighty
God
,
shall
bring
so
many
troubles
vpon
himselfe
,
that
hee
shall
be
weary
of
his
life
.
But
hee
that
walkes
conscionably
in
that
way
,
that
God
hath
appoynted
him
to
walke
in
,
shall
bee
so
inriched
with
the
graces
of
Gods
Spirit
,
that
hee
shall
be
able
to
giue
satisfaction
to
himselfe
,
though
he
be
forsaken
by
all
the
world
.
God
hath
two
sorts
of
children
,
and
he
hath
two
portions
for
them
,
both
set
out
in
the
words
of
the
text
.
Some
are
rebellious
children
,
nourished
by
God
,
but
rebelling
against
him
.
Their
portion
is
misery
flowing
from
their
owne
sinnes
.
Others
are
obedient
children
not
fashioning
themselues
according
to
the
lusts
of
ignorant
men
:
1
Pet.
1.14
.
and
their
portion
is
satisfaction
arising
from
the
grace
of
God
within
them
.
The
portion
of
backsliding
children
commends
to
our
carefull
considerations
these
Foure
particulars
.
-
1.
The
Person
.
in
the
first
word
.
The
backslider
.
-
2.
The
prouocations
externall
.
in
the
phrase
.
Hee
that
is
turned
backe
.
-
3.
The
originall
internall
.
in
the
next
word
.
In
heart
.
-
4.
The
patrimony
.
in
the
last
words
.
Shall
bee
filled
with
his
owne
waies
.
For
the
first
.
That
there
are
backsliders
is
a
needlesse
thing
for
me
to
prooue
.
The
person
.
Scripture
and
experience
of
all
ages
prooue
it
to
my
hand
.
My
labour
must
be
to
shew
who
they
are
,
from
the
particular
kinde
of
Apostacies
.
A
backslider
is
he
that
falls
away
eyther
from
that
good
course
he
hath
taken
,
or
at
least
from
that
good
course
he
ought
to
take
.
Rom.
3.12
.
2
Pet.
2.21
.
The
latter
is
a
turning
out
of
the
right
way
.
The
former
is
a
returning
to
a
wrong
way
.
Rom.
3.9
.
The
one
is
naturall
and
common
to
all
both
Iewes
and
Gentiles
.
It
is
the
estate
wee
are
borne
in
:
it
is
the
estate
they
liue
and
dye
in
,
that
know
not
the
Gospell
or
the
way
of
saluation
by
Christ
alone
.
The
other
is
voluntary
,
2
Pet
2
,
20
,
not
a
condition
put
vpon
vs
by
our
parents
,
but
chosen
by
our selues
.
The
one
is
a
fayling
in
our
duety
,
the
other
is
a
falling
from
our
profession
.
I
let
passe
the
naturall
defection
,
because
it
is
not
that
which
Salomon
here
aimes
at
,
preaching
to
the
backsliding
Iewes
,
not
to
the
wandering
Gentiles
.
Neyther
is
it
needfull
for
mee
to
speake
of
,
that
speake
to
such
as
are
beleeuing
Christians
,
not
vnbeleeuing
heathen
by
profession
.
We
professe
a
double
duety
:
the
one
to
God
,
comprehended
in
the
precepts
of
the
first
Table
:
the
other
to
man
,
contained
in
the
Commandements
of
the
second
.
The
profession
of
a
double
duety
,
makes
vs
subiect
to
a
double
apostasy
.
The
first
is
a
falling
from
the
duety
of
piety
.
The
second
is
a
falling
from
morall
honesty
.
Our
falling
from
duties
of
piety
is
eyther
a
publique
,
or
a
priuate
defection
.
The
publike
apostasy
is
the
falling
from
the
profession
of
the
true
Religion
to
Idolatry
and
false
worships
:
this
apostasy
the
Israelits
were
much
subiect
vnto
:
They
turned
backe
and
dealt
vnfaithfully
like
their
fathers
:
Psal.
78
57.58
.
they
were
turned
aside
like
a
deceirfull
Bow
.
For
they
prouoked
him
to
anger
with
their
high
places
:
and
moued
him
to
iealousie
with
their
grauen
images
.
Thus
dealt
they
with
God
vnder
their
Iudges
:
they
serued
him
in
their
misery
,
but
when
their
Iudges
were
dead
,
they
returned
to
idolatry
.
And
when
the
Lord
raised
them
vp
Iudges
,
Iudge
2.18.19
.
then
the
Lord
was
with
the
Iudge
,
and
deliuered
them
out
of
the
hand
of
their
enemies
all
the
daies
of
the
Iudge
(
for
it
repented
the
Lord
because
of
their
groanings
by
reason
of
them
that
oppressed
and
vexed
them
.
)
And
it
came
to
passe
when
the
Iudge
was
dead
,
that
they
returned
and
corrupted
themselues
more
then
their
fathers
,
in
following
other
Gods
to
serue
them
,
and
to
bow
downe
to
them
:
they
ceased
not
from
their
owne
doings
,
nor
from
their
stubborn
way
.
Thus
dealt
they
with
God
,
vnder
their
Kings
:
when
their
Kings
were
good
,
they
serued
God
,
and
when
they
were
euill
,
they
serued
Idols
.
Such
are
they
that
after
so
great
light
by
the
preaching
of
the
Gospell
,
turne
to
antichrist
,
renounce
the
true
Religion
and
fall
to
popery
.
Such
are
they
that
being
taken
by
the
enemies
of
the
Christian
name
turne
Turkes
,
that
they
may
not
turne
slaues
.
They
venture
their
soules
to
saue
their
bodies
,
forsake
their
God
to
procure
their
quietnesse
.
Their
offence
is
so
much
the
greater
,
because
they
not
onely
leaue
Christ
,
but
cleaue
to
Antichrist
.
They
not
onely
forsake
God
,
but
serue
Satan
against
God
.
These
are
trayterous
souldiours
,
that
content
not
themselues
to
faile
their
Captaine
in
the
heate
of
the
battell
,
but
fight
against
him
openly
vnder
the
colour
of
his
knowne
Aduersary
.
They
not
onely
weaken
Gods
part
what
lyes
in
them
,
by
their
Apostacy
;
but
also
strengthen
the
aduerse
part
by
their
contrary
profession
.
The
priuate
defection
is
a
falling
from
the
practice
of
those
priuate
dutyes
men
haue
formerly
performed
to
the
LORD
of
Hoasts
.
Such
are
they
that
haue
beene
carefull
of
praying
Morning
and
Euening
in
their
Families
,
and
daily
in
their
closets
.
But
afterward
neglect
all
priuate
Prayers
,
and
like
bad
husbands
wast
their
owne
priuate
stocke
,
and
looke
to
liue
vpon
the
publicke
charge
.
Such
are
they
that
haue
beene
zealous
for
the
glory
of
GOD
,
but
are
growne
remisse
,
and
care
not
how
God
bee
dishonoured
.
Such
are
they
that
haue
with
patience
borne
all
troubles
,
as
comming
from
God
:
but
now
murmure
at
the
least
calamity
,
as
if
it
came
from
the
Diuell
that
hated
them
,
and
not
from
God
that
loued
them
.
These
are
like
to
rotten
Apples
,
that
when
they
begin
to
putrify
grow
worse
and
worse
,
till
they
be
good
for
nothing
.
The
second
fall
is
from
morall
honesty
,
when
men
haue
beene
carefull
to
liue
iustly
in
the
world
for
a
time
,
and
afterwards
deceiue
the
expectation
of
the
times
,
and
proue
deceitfull
themselues
.
Yee
haue
many
that
haue
beene
wonderfull
iust
seruants
,
that
proue
most
vniust
masters
:
When
they
were
seruants
they
delt
truely
,
for
the
gaine
was
their
masters
;
now
they
are
masters
they
deale
falsely
,
for
the
gaine
is
their
owne
.
Some
children
are
very
quiet
in
their
yonger
yeeres
,
and
the
delight
of
their
parents
,
who
in
their
elder
yeeres
proue
most
troublesome
,
and
perpetuall
vexations
to
them
that
with
most
tendernesse
haue
bred
them
.
Absolon
and
Adoniiah
were
Dauids
ioy
,
when
they
were
children
,
and
Dauids
annoyances
when
they
were
men
.
Some
haue
beene
famous
for
deedes
of
charity
in
the
strongth
of
their
yeeres
,
that
in
their
dote-age
haue
beene
strangely
miserable
,
as
if
they
had
taken
no
care
for
the
world
,
when
they
were
likely
to
liue
long
in
it
,
and
take
care
for
nothing
else
but
the
world
when
they
were
likely
to
goe
soone
out
of
it
.
These
are
they
that
haue
set
God
and
the
world
at
defiance
;
they
neyther
regard
to
keepe
a
good
conscience
towards
God
,
nor
a
good
name
before
men
:
they
haue
made
shippewracke
of
faythfulnesse
towards
men
,
and
of
a
good
conscience
before
God
.
Let
vs
now
come
to
the
second
poynt
,
What
may
make
these
men
to
slide
backe
?
Externall
prouocations
to
Apostasy
.
Surely
,
the
manifold
prouocations
of
the
world
.
That
they
may
the
better
be
auoyded
,
they
may
be
ranked
into
these
particulars
.
First
,
the
troubles
of
the
world
.
Man
hath
a
strange
passion
called
feare
,
that
will
smell
out
danger
before
it
come
,
and
oftentimes
before
it
be
intended
.
All
his
care
now
is
to
preuent
this
trouble
:
whether
it
be
by
good
meanes
or
bad
,
his
wisedome
will
not
forecast
,
because
it
aimes
at
nothing
,
but
freedome
from
imminent
danger
.
Mans
nature
is
very
tender
:
it
seekes
to
turne
away
all
manner
of
hardnesse
.
Peter
espies
a
cloud
comming
,
hee
must
needs
deny
his
Master
,
Mat.
26.35.70
.
or
beare
trouble
with
him
:
his
stout
heart
that
before
would
dye
with
him
rather
then
deny
him
,
now
will
deny
him
that
it
may
not
dye
with
him
.
Many
a
man
playes
abroad
with
the
Bee
,
and
gathers
honey
in
the
summer
of
prosperity
,
that
hides
his
head
within
his
hiue
in
the
winter
of
aduersity
.
Iudge
7.3
.
●
If
God
like
Gideon
should
make
a
proolamation
of
a
war
,
and
send
backe
euery
one
whose
heart
faileth
him
,
he
must
be
contented
with
ten
thou
sand
,
and
let
twenty
two
thousand
goe
backe
againe
to
liue
in
peace
.
Secondly
,
the
profits
of
the
world
driue
many
backe
from
their
former
forwardnesse
.
Desire
is
a
strong
passion
.
It
is
like
a
Riuer
with
a
violent
current
:
no
bankes
can
keepe
it
in
.
If
it
once
fasten
vpon
riches
,
it
cannot
easily
bee
pulled
off
.
Demas
keepes
S.
Paul
company
a
while
,
2
Tim.
4.10
.
but
in
the
end
forsakes
him
for
the
loue
of
this
present
world
.
Religion
lookes
at
another
world
,
her
prayers
,
her
plots
all
looke
that
way
.
Couetousnes
lookes
at
this
world
,
her
deuices
ayme
at
nothing
but
at
riches
.
Matth.
26.15
.
Iudas
followes
Christ
a
while
,
but
afterwards
for
desire
of
gaine
leaues
him
,
nay
betrayes
him
.
Riches
are
the
thornes
that
choake
the
seede
,
Luke
8.14
.
so
that
it
comes
not
to
perfection
.
They
must
forsake
God
that
serue
Mammon
,
Math.
6.24
.
for
it
is
impossible
to
please
both
.
And
no
wonder
if
that
bee
the
roote
of
Apostey
,
which
is
the
roote
of
all
euill
:
euen
the
loue
of
mony
,
which
while
some
coueted
after
,
they
haue
erred
from
the
fayth
,
1
Tim.
6.10
.
and
pierced
themselues
thorow
with
many
sorrowes
.
Thirdly
,
the
delights
of
the
world
are
the
sweete
singing
Syrens
,
that
draw
many
backe
to
their
vtter
ouerthrow
.
These
worke
vpon
the
affection
of
ioy
or
delight
.
A
pleasing
affection
,
but
neuer
satisfied
,
it
neuer
sayth
enough
:
Gen.
19.26
.
the
sweete
content
that
Lots
wife
had
in
the
idle
pleasures
of
Sodome
commands
her
affection
:
and
her
affection
commands
her
eyes
to
looke
backe
once
more
to
behold
the
place
she
so
well
loued
.
Vnthankfull
she
shews
her selfe
to
God
that
freede
her
preferring
the
imaginations
of
her
owne
pleasures
before
the
Commandement
of
God
,
and
stands
as
a
monument
to
posterity
,
a
piller
of
Salt
.
These
are
bewitching
temptations
and
forcible
prouocations
:
it
is
farre
more
pleasing
to
mans
nature
to
liue
at
ease
abounding
in
pleasures
,
then
to
carke
and
care
labouring
for
riches
.
Both
withdraw
from
Gods
seruice
,
but
that
is
most
dangerous
which
withdrawes
with
most
contentment
to
the
mind
of
man
.
Fourthly
,
euill
counsails
of
others
draw
many
backe
from
their
professions
of
piety
and
equity
.
This
is
the
mischiefe
of
bad
kindred
.
This
is
the
discommodity
of
bad
neyghbourhood
.
This
is
the
fruite
of
euill
acquaintance
.
All
men
desire
to
haue
their
friends
like
to
themselues
;
all
men
wish
naturally
to
be
as
like
them
whom
they
loue
,
as
they
can
.
Hence
it
is
that
bad
counsaile
is
easily
giuen
,
and
easily
taken
.
The
ones
tongue
is
the
fire
,
the
others
heart
is
the
fuell
,
that
eafily
bursts
out
into
a
flame
.
Numb.
25.18
.
Thus
the
Midianites
vexe
the
Israelites
with
their
wiles
:
they
first
vse
them
courteously
,
draw
them
into
their
acquaintance
,
so
perswade
them
both
to
corporall
and
spirituall
fornication
.
Thus
many
sweete
dispositions
haue
beene
vndone
:
and
they
that
might
by
good
aduice
haue
beene
turned
to
the
praise
of
GOD
,
haue
beene
made
iarring
instruments
of
loud
impieties
.
Bad
Masters
,
euill
Tutours
,
hollow-hearted
Guardians
,
haue
ruined
many
yong
mens
plyable
dispositions
with
their
patrimonies
.
Nettles
in
a
Garden
grow
not
alone
,
but
produce
a
multitude
of
other
stinging
weedes
,
as
bad
as
themselues
.
Pharises
compasse
Sea
and
Land
to
make
a
Proselyte
,
Math.
23.15
.
and
make
him
the
childe
of
the
Diuell
twofolde
more
then
themselues
.
Fiftly
,
euill
example
is
the
bane
of
many
:
Man
is
of
a
sociable
disposition
;
hee
loues
not
to
walke
alone
,
but
to
goe
where
others
goe
before
him
.
Thus
euill
Rulers
vndoe
the
poore
people
by
their
example
,
and
Ancestours
seduce
their
posterity
.
It
is
the
piller
of
the
popish
religion
;
our
fathers
liued
and
dyed
in
this
religion
,
and
so
will
we
.
Euill
counsels
seduce
much
,
but
euill
examples
much
more
the
likenes
of
our
nature
and
naturall
corruption
makes
one
man
ouer
forward
to
imitate
another
.
Ill
words
are
like
a
hooke
couered
with
a
bate
,
that
deceiues
one
fish
among
many
.
Ill
examples
are
like
nets
that
take
farre
more
then
they
let
goe
.
What
we
see
other
men
doe
,
that
we
thinke
we
may
doe
;
and
their
boldnes
in
sinne
and
freedome
from
punishment
duls
the
edge
of
Gods
threatnings
in
the
mouthes
of
his
Ministers
,
and
of
his
curses
red
in
the
Law
,
because
we
see
no
punishment
light
vpon
them
:
therefore
doe
we
perswade
our selues
,
that
we
shall
escape
punishment
as
well
as
they
,
if
we
sin
as
deepely
as
they
doe
.
Peter
dissembles
but
a
little
,
and
the
other
Iewes
dissemble
with
him
:
Gal.
2.13
.
and
no
maruell
,
for
Barnabas
himselfe
makes
one
,
and
takes
part
with
Peter
in
the
same
dissimulation
.
What
will
bad
men
doe
?
how
easily
will
they
imitate
one
another
in
bad
waies
,
when
good
men
are
so
prone
to
doe
it
?
And
thus
much
for
the
prouocations
,
that
leade
men
backeward
,
that
may
auoyde
them
.
The
third
poynt
considerable
is
the
internall
originall
of
backsliding
,
The
internall
originall
of
backesliding
.
which
is
the
heart
.
The
backslider
in
heart
.
The
prouocations
of
the
world
may
perswade
,
but
they
cannot
preuaile
,
vnlesse
the
heart
be
first
tainted
:
the
body
will
neuer
turne
backe
vnlesse
the
heart
yeeld
first
:
therefore
God
requires
all
the
heart
for
his
seruice
,
Deut.
10.12
.
for
he
knowes
well
,
that
when
the
heart
begins
to
faint
,
the
body
will
not
long
stand
it
out
.
God
requires
a
perpetuall
remembrance
of
him
in
the
heart
as
a
preseruatiue
against
disobedience
in
the
life
:
Deut.
8.11
.
beware
thou
forget
not
the
Lord
thy
God
in
not
keeping
his
Commandements
,
and
Statutes
and
his
iudgements
,
which
I
command
thee
this
day
.
The
woman
deuoures
the
sweetnes
of
the
forbidden
fruit
in
her
heart
,
before
she
taste
of
it
with
her
mouth
.
Gen.
3.6
.
When
the
woman
saw
that
the
tree
was
good
for
foode
,
and
that
it
was
pleasant
to
the
eyes
,
and
a
tree
to
be
desired
to
make
one
wise
,
she
tooke
of
the
fruit
thereof
,
and
did
eate
.
The
heart
is
the
receptacle
of
all
euill
counsailes
that
tend
vnto
defection
:
whatsoeuer
the
eye
or
eare
let
in
,
the
heart
takes
it
into
consideration
:
there
is
the
Councell
table
,
where
the
vnderstanding
,
the
will
,
and
all
the
affections
consult
and
conclude
,
what
shall
be
brought
into
action
,
the
beginning
of
all
euill
actions
is
there
,
there
is
the
shoppe
in
which
are
forged
all
euill
words
and
wicked
deeds
before
they
be
set
forth
to
sale
in
the
life
.
So
doth
our
blessed
Sauiour
testifie
,
Out
of
the
heart
proceede
euill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
Math.
15.19
.
false
witnesse
,
blasphemies
.
Though
the
occasion
of
backsliding
be
from
the
world
,
yet
the
true
originall
is
of
our selues
.
Our
Creator
who
loues
what
hee
hath
created
,
persecates
no
man
,
but
him
that
first
persecutes
himselfe
.
God
departs
from
no
man
,
that
doth
not
first
depart
from
God
,
as
S.
Augustine
truely
teacheth
.
A
nulle
recedit
Deus
,
nisi
prius
ipse
ab
eo
recedat
Aug.
de
salut
docum
.
c.
54.
And
Fulgentius
treading
in
the
steppes
of
Augustine
,
God
,
sayth
hee
,
would
not
haue
destroyed
euill
men
in
iudgement
,
if
they
had
not
first
perished
through
their
owne
iniquities
.
Backsliding
then
from
the
chiefest
good
to
the
meanest
good
,
this
is
proper
to
the
sinner
,
and
his
voluntary
euill
by
which
the
vniust
man
,
destroyes
himselfe
.
And
because
God
is
not
the
authour
of
this
euill
,
Dignè
homini
qui
se
perdidis
peccato
,
redditur
in
tormentis
aeterna
perditio
.
Fulg
de
praed.
ad
Mon.
lib.
●
.
but
the
peruerse
man
;
therefore
eternall
destruction
is
iustly
rendred
to
that
man
in
porments
,
who
hath
first
vndone
himselfe
by
his
wickednesse
.
There
needes
now
no
further
search
for
the
true
beginning
of
defection
from
profession
of
piety
.
It
is
not
to
be
imputed
to
Gods
permission
,
nor
to
the
worlds
prouocation
,
but
the
first
beginning
of
the
act
of
defection
is
in
mans
wauering
inclination
.
Satan
should
tempt
in
vaine
,
and
the
world
prouoke
to
no
purpose
,
if
mans
heart
did
not
yeeld
to
the
temptations
of
the
one
,
and
the
prouocations
of
the
other
.
And
so
much
for
the
internall
originall
of
apostacy
.
The
fourth
thing
is
the
patrimony
of
the
backslider
.
Hee
shall
bee
filled
with
his
owne
waies
.
No
man
else
need
worke
him
any
mischiefe
:
Backesliders
patrimony
.
he
will
bee
sure
to
bring
sorrow
enough
vpon
his
owne
head
.
Salomon
was
here
no
false
Prophet
,
for
hee
confirmed
it
afterwards
by
his
owne
woefull
experience
;
hee
fell
to
idolatry
but
for
a
time
,
but
he
wrought
himselfe
misery
so
long
as
hee
liued
.
1
Kings
11.14.23.26
.
First
,
Hadad
the
Edomite
disturbes
the
peaceable
gouernment
of
Salomon
.
Next
,
Rezon
the
sonne
of
Eliada
of
Damascus
.
Lastly
,
Ieroboam
the
sonne
of
Nebat
lifts
vp
his
hand
against
him
.
Asa
King
of
Iudah
to
preuent
the
plots
of
Baasha
,
2
Chron.
16.2
7.12
13.
King
of
Israel
commits
sacriledge
,
robs
God
and
the
Kingdome
to
haue
Gold
and
Siluer
to
send
to
Benhadad
the
King
of
Syria
to
relieue
him
:
hee
trusts
not
in
God
,
but
trusts
in
Benhadad
,
God
layes
a
plague
vpon
him
,
that
Benhadad
cannot
heale
,
that
makes
him
sleepe
with
his
fathers
,
a
disease
in
his
feete
.
Wee
haue
spoken
of
Kings
,
let
vs
now
speake
of
Kingdomes
.
The
Kingdome
of
Israel
fals
to
idolatry
,
they
will
not
come
to
Ierusalem
,
least
they
should
returne
to
the
house
of
Dauid
:
they
set
vp
calues
in
Dan
,
〈◊〉
.
1.3
.
in
Bethel
.
They
haue
gone
a
whoring
from
their
God
.
They
shall
no
longer
dwell
in
the
Lords
land
,
but
they
shall
eate
vncleane
things
in
Assyria
.
They
forsooke
their
God
,
and
the
Assyrians
carry
them
out
of
their
land
.
The
Iewes
transgresse
after
all
the
abominations
of
the
heathen
,
2
Chron.
36
14
,
16
,
17.
and
pollute
the
house
of
the
Lord
.
They
despise
Gods
Words
,
and
misuse
his
Prophets
.
Therefore
God
destroyes
their
City
,
and
sends
them
into
Babylon
to
captiuity
.
They
that
drinke
poyson
may
please
their
palate
but
they
drinke
their
owne
death
.
They
that
goe
backe
from
Gods
seruice
runne
forward
to
their
owne
ouerthrow
.
Defection
in
the
conscience
is
like
dust
in
the
eye
:
it
makes
it
foule
,
it
makes
it
vnseruiceable
,
it
makes
it
painefull
.
The
remembrances
of
backslidings
are
like
skarres
left
when
wounds
are
cured
;
they
trouble
the
owner
with
the
sight
of
them
.
The
heathen
man
knew
well
the
stinging
force
of
a
troubled
conscience
.
The
greatest
punishment
,
Maxima
peccantium
est
paena
peccasse
.
Nec
illum
saelus
,
licet
illud
fortuna
.
exoruet
muneri●
bussuis
,
licet
tueatur
ac
vindicot
Impunitum
est
,
quoniam
sceleris
in
scelere
supplicium
est
Senec.
epist.
97.
saith
hee
,
of
sinners
,
is
that
they
haue
sinned
.
Neyther
is
any
sinne
vnpunished
,
although
fortune
adorne
it
with
rewards
,
although
it
defend
and
maintaine
it
,
because
the
punishment
of
wickednesse
is
within
it selfe
.
Their
greatest
enemy
neede
wish
backsliders
no
greater
punishments
,
then
their
owne
waies
written
in
their
owne
consciences
.
Many
losses
and
crosses
also
doe
Apostatas
bring
vpon
themselues
.
Sometimes
God
turnes
their
wealth
vnto
pouerty
:
sometimes
hee
takes
away
their
children
,
or
makes
them
greater
crosses
to
them
,
then
if
hee
tooke
them
quite
away
from
them
,
for
a
crosse
childe
is
worse
then
a
lost
childe
:
the
one
is
a
temperary
,
the
other
a
perpetuall
vexation
.
2
Sam.
12.10
.
Dauid
goes
backe
but
a
little
way
,
but
the
sword
neuer
departs
from
his
house
for
it
.
Absolon
troubles
him
while
hee
liues
,
and
grieues
him
when
he
dies
.
Adoniiah
will
bee
King
in
spight
of
him
,
when
his
father
growes
old
.
Adde
vnto
this
the
infamy
,
that
wicked
men
bring
vpon
themselues
.
Thus
Tamar
foretels
Ammon
of
the
discredit
,
that
would
follow
vpon
his
incestuous
violence
,
I
whither
shall
I
cause
my
shame
to
goe
?
2
Sam.
13
,
13
and
as
for
thee
,
thou
shalt
be
as
one
of
the
fooles
in
Israel
.
So
men
by
their
folly
make
themselues
iustly
a
table-talke
to
others
,
and
their
very
name
to
be
abhorred
.
And
not
their
name
alone
,
while
they
are
aliue
,
but
they
make
their
memoriall
also
to
stinke
when
themselues
are
dead
and
gone
.
It
is
added
in
Scripture
as
a
perpetuall
monument
of
Ieroboams
backsliding
,
1
Kings
16.29
.
Ieroboam
the
sonne
of
Nebat
,
who
made
Israel
to
sinne
.
God
records
the
backslidings
of
vngodly
men
in
Scripture
to
the
worlds-end
,
Math.
10.4
.
to
their
perpetuall
disgrace
.
Iudas
treason
is
recorded
,
and
he
himselfe
not
often
named
without
that
infamous
addition
,
Iudas
Iscariot
,
who
also
betrayed
him
.
The
greatest
Princes
whose
facts
no
man
durst
censure
while
they
liued
,
are
by
meane
Historians
chronicled
for
all
posterity
,
and
their
blemishes
written
with
a
penne
of
yron
for
all
the
world
to
peruse
.
The
proudest
Popes
that
haue
made
Emperours
to
kisse
their
feete
,
and
turned
Kingdomes
topsituruy
,
haue
their
sorceries
,
their
strumpets
;
their
bastards
vpon
recorde
to
make
their
sauour
stinke
in
the
eyes
of
all
men
.
Disgrace
then
attends
vpon
defection
,
and
neuer
failes
it
.
Eccles.
10.1
.
Dead
Flies
cause
the
oyntment
of
the
Apothecary
to
send
forth
a
stinking
sauour
:
so
doth
a
little
folly
him
that
is
in
reputation
for
wisdome
and
honour
.
If
the
booke
of
Ecclesiastes
be
as
it
is
thought
to
be
,
Salomons
recantation
after
his
fall
to
idolatry
;
no
doubt
hee
found
this
dead
flye
at
home
,
and
was
a
strange
example
of
his
owne
precept
.
The
world
had
not
such
a
paterne
,
all
things
considered
:
a
man
so
famous
for
wisedome
fall
to
so
foule
idolatry
as
Salomon
did
:
the
wisest
of
men
seduced
by
a
company
of
foolish
women
.
No
doubt
Salomon
knew
what
hee
writ
,
and
laboured
vnder
the
losse
of
his
owne
reputation
,
and
writ
this
for
a
warning
to
others
out
of
his
owne
woefull
experience
.
Lastly
,
defection
brings
eternall
perdition
of
soule
and
body
.
Heb.
10.39
.
Wee
are
not
of
them
who
draw
backe
to
perdition
,
but
of
them
that
beleeue
to
the
sauing
of
the
soule
.
There
are
no
doubt
thousand
thousands
in
hell
,
who
are
more
then
filled
with
their
owne
waies
,
and
with
the
remedilesse
,
yet
insupportable
troubles
,
that
their
owne
backeslidings
haue
brought
vpon
them
.
Who
if
they
might
liue
to
vndoe
what
they
haue
done
,
would
bee
patternes
to
others
to
auoyde
Apostacy
.
Yet
so
incredulous
are
wee
that
liue
,
that
wee
neyther
beleeue
these
miseries
will
come
vpon
vs
,
though
threatned
in
GODS
Word
:
Luke
16.31
.
neyther
would
wee
repent
,
if
one
should
arise
from
the
dead
,
that
had
tasted
of
those
woefull
torments
.
And
no
wonder
if
backsliders
bring
so
many
miseries
vpon
themselues
,
when
they
prouoke
so
many
heauy
enemies
against
them
.
God
himselfe
is
become
their
enemy
from
whose
seruice
they
are
slidden
.
God
I
say
,
Deus
a
quo
euerti
,
cadere
in
quem
connerti
,
resurgerin
quo
mantre
,
consistere
est
Aug.
Soli.
c.
1.
turning
from
whom
is
falling
,
returning
to
whom
is
rising
,
tarying
in
whom
is
standing
,
as
Augustine
soundly
informes
vs
.
If
there
be
no
safety
to
them
that
are
hated
of
Kings
,
within
their
dominions
,
what
safety
can
there
bee
to
those
whom
God
hates
,
in
all
the
world
?
How
can
they
expect
a
quiet
conscience
,
or
safety
in
their
states
,
that
haue
GOD
for
their
aduersary
?
Hee
will
raise
vp
men
to
bee
our
enemies
if
wee
be
his
,
and
to
crosse
vs
if
we
crosse
him
.
Salomon
was
a
wise
,
a
rich
,
and
a
most
potent
Prince
;
yet
when
he
forsakes
God
,
GOD
rayseth
him
vp
such
enemies
,
as
all
Salomons
wisedome
and
power
could
not
pull
downe
.
Ieroboam
and
his
posterity
forsake
Gods
seruice
,
and
set
vp
golden
calues
in
Dan
and
Bethel
.
1
Kings
15.29
.
God
raysed
vp
Baasha
to
smite
all
the
house
of
Ieroboam
,
who
leaues
him
not
one
breathing
.
Baasha
and
his
sonne
continue
in
Ieroboams
euill
courses
,
and
GOD
sets
against
him
Zimri
,
1
Kings
16.11
.
who
slayes
all
his
house
,
with
his
kinsfolkes
and
friends
,
and
leaues
him
not
one
to
pisse
against
the
wall
.
Omri
and
Ahab
his
sonnes
for
all
this
take
no
warning
,
2
Kings
.
10.1
.
but
adde
to
the
former
,
other
idolatries
:
God
pulls
him
downe
by
Iehu
,
who
slew
all
his
great
men
and
his
kinsfolkes
,
and
his
Priests
,
vntill
he
left
him
none
remaining
.
So
hard
a
thing
is
it
for
man
to
stand
vpright
without
standing
to
God
.
If
men
be
to
fauourable
,
God
hath
worser
instruments
to
plague
vs
withall
:
all
the
diuels
are
at
his
command
,
and
are
no
other
then
Gods
executioners
,
whom
he
vseth
in
the
seuerity
of
his
wrath
.
They
will
bee
sure
to
strike
home
,
for
they
plague
vs
not
for
obedience
to
God
,
nor
for
loue
of
iustice
,
nor
yet
for
gaine
or
profit
,
which
is
the
loadstone
of
most
executioners
,
but
for
hatred
of
vs
,
for
enuy
at
our
felicity
,
and
seeke
to
bring
vs
to
their
vnspeakeable
,
and
vnpardonable
misery
.
No
doubt
,
but
they
will
be
seuere
,
that
seeke
nothing
but
the
eternall
destruction
of
our
soules
and
bodies
.
Lastly
,
all
the
creatures
faile
them
that
faile
God
.
Nay
they
doe
not
onely
faile
them
,
but
exercise
all
their
force
to
hurt
and
to
annoy
them
.
They
deny
them
that
seruice
they
were
created
to
do
them
,
and
proclaime
open
warres
against
them
,
that
haue
beene
openly
disobedient
against
their
GOD.
Pharaoh
the
great
King
of
Egypt
,
and
the
great
oppressour
of
Israel
had
enough
to
doe
,
and
more
then
he
could
doe
to
defend
,
not
his
people
,
but
his
owne
royall
person
from
Lice
,
Frogges
,
Boyles
,
Scabbes
,
Flies
,
and
such
like
vermine
.
His
souldiours
could
not
expell
them
out
of
his
Country
,
nor
his
Guard
keepe
them
out
of
the
bedchamber
of
their
King
.
There
is
no
mercy
to
bee
found
with
these
enemies
,
they
hurt
and
spoyle
all
where
they
come
.
They
haue
no
reason
,
and
therefore
will
bee
perswaded
to
shew
no
fauour
.
Thus
you
see
what
miseries
backsliders
bring
vpon
themselues
:
now
let
vs
come
to
the
application
.
The
great
danger
of
backsliders
,
Vse
.
1
For
examination
.
and
the
miseries
they
bring
vpon
themselues
,
driue
vs
to
an
examination
of
our
owne
condition
.
We
are
not
igno-what
seruice
we
owe
to
God
,
let
vs
sift
our
owne
soules
and
try
how
well
wee
haue
performed
it
.
Wee
know
what
professions
we
haue
made
in
Baptisme
,
let
vs
see
how
wee
haue
beene
answerable
to
our
professions
.
We
see
,
and
others
haue
seene
how
forward
wee
haue
beene
in
Gods
seruice
,
let
vs
examine
our
present
zeale
whether
it
bee
correspondent
to
the
former
.
If
the
world
haue
had
a
good
opinion
of
vs
for
equity
and
charity
,
let
vs
take
heed
that
no
cause
bee
giuen
by
vs
to
diminish
their
good
opinion
.
In
matters
of
lesser
waight
,
carelesnesse
is
more
tolerable
;
but
in
things
of
this
consequence
it
is
not
to
bee
endured
.
One
maine
cause
why
many
Citizens
decay
in
their
estates
,
is
because
they
looke
not
well
to
their
bookes
:
they
know
not
what
they
owe
to
others
:
they
know
not
what
others
owe
to
them
;
they
are
worse
then
naught
before
they
bee
aware
.
So
is
it
with
euill
men
,
they
are
gone
farre
backward
,
because
they
daily
looke
not
into
themselues
,
nor
obserue
not
,
how
they
grow
,
vpward
or
downeward
.
The
wounded
man
is
loath
to
search
his
wound
,
the
paine
makes
him
vnwilling
to
diue
into
it
,
and
so
it
growes
vncureable
.
The
backslider
is
not
willing
to
ponder
vpon
his
owne
courses
,
least
the
beginning
of
his
life
condemne
the
end
of
it
.
He
goes
to
hell
,
because
he
will
not
see
that
he
is
going
thither
.
Secondly
,
For
consolation
.
after
examination
the
conclusion
will
appeare
.
If
wee
find
our selues
acquitted
in
the
iudgement
of
our
owne
consciences
from
backesliding
,
wee
may
haue
much
comfort
in
our
wayes
.
It
is
no
meane
encouragement
to
goodnes
to
find
some
progresse
vpon
examination
.
Hee
that
plants
an
Orchyard
,
takes
a
singular
contentment
to
see
euery
Tree
,
how
it
growes
and
how
it
beares
fruit
one
yeere
more
then
another
.
The
diligent
citizen
who
in
the
end
of
the
yeere
,
when
others
are
idle
,
casts
vp
his
owne
estate
,
and
finds
some
encrease
of
profit
arising
from
his
trading
,
his
heart
is
ioyfull
within
him
.
Euery
mans
conscience
is
his
iudge
.
It
must
consider
of
the
talents
that
GOD
hath
giuen
him
to
trade
withall
.
If
it
find
a
good
encrease
,
it
giues
him
that
commendation
within
,
that
God
will
one
day
giue
him
before
men
and
Angells
.
Well
done
good
and
faithfull
seruant
,
Math
,
25.21
.
thou
hast
beene
faithfull
ouer
a
few
things
,
I
will
make
thee
ruler
ouer
much
:
enter
thou
in
to
the
ioy
of
thy
Lord
.
Such
a
man
may
call
in
his
friends
and
neighbours
to
reioyce
with
him
,
Luke
15.8.9
.
as
the
Woman
did
,
who
had
found
her
peece
of
siluer
that
was
lost
.
When
Philip
had
beene
called
by
Christ
,
how
triumphantly
doth
hee
boast
to
Nathaniel
,
Wee
haue
found
him
of
whom
Moses
in
the
Law
,
Ioh.
1.45
.
and
the
Prophets
did
write
,
Iesus
of
Nazareth
the
Sonne
of
Ioseph
.
So
may
hee
triumph
who
vpon
iust
examination
finds
,
that
hee
hath
made
some
good
progresse
in
the
wayes
of
godlinesse
.
Thirdly
comfort
must
bee
seconded
with
care
,
For
caution
.
els
will
it
end
in
discomfort
.
Wee
had
need
to
bee
cautious
that
we
may
stand
it
out
for
time
to
come
.
Wee
must
not
bee
lifted
vp
,
that
wee
haue
stood
it
out
so
long
,
but
be
watchfull
,
that
wee
may
hold
out
vnto
the
end
.
Hee
that
hath
escaped
one
great
storme
at
Sea
,
must
not
be
secure
though
,
till
hee
come
vnto
the
hauen
.
Another
storme
may
endanger
him
that
hath
escaped
a
former
.
Many
are
the
prouocations
of
the
world
.
If
it
preuaile
not
one
way
,
it
will
try
another
.
If
the
aduersityes
of
the
world
will
not
discourage
vs
,
it
will
try
,
whither
the
pleasures
or
profits
of
it
will
worke
vs
.
It
becomes
vs
carefully
to
take
heed
of
all
these
but
especially
to
bee
wary
,
that
while
wee
are
busy
with
the
world
abroad
,
wee
bee
not
betryed
by
our
owne
flesh
within
.
In
a
besieged
Citty
it
is
not
vnusuall
,
while
the
besiged
resist
an
assault
made
at
one
side
of
the
Towne
for
some
false
traitour
to
let
in
the
enemy
on
the
other
side
and
toruine
the
Citty
.
So
while
wee
thinke
our selues
safe
against
the
allurements
of
the
world
,
wee
are
often
betrayed
by
the
corruption
of
our
owne
flesh
.
They
are
fooles
that
worke
themselues
troubles
:
yet
whence
come
all
our
troubles
,
but
from
our
owne
backeslidings
,
and
whence
come
our
defections
,
but
from
our
carelesnesse
?
Wee
haue
a
vigilant
enemy
,
who
neglects
no
occasion
of
aduantage
,
let
vs
bee
as
watchfull
for
our
owne
preseruation
,
least
God
being
prouoked
by
our
negligence
giue
vs
ouer
to
our
spirituall
enemy
to
bee
ruined
.
A
breach
is
not
healed
at
that
cost
it
might
bee
preuented
.
Though
there
may
be
a
recouery
,
yet
some
skarres
of
infamy
and
infirmity
will
be
remaining
.
Fourthly
,
it
sounds
terrour
to
them
that
after
examination
are
forced
to
set
downe
for
the
summe
of
their
accounts
,
For
consternation
.
That
they
are
backsliders
.
Their
owne
waies
will
be
their
owne
ouerthrow
:
there
is
no
neede
of
great
Politicians
to
ouer
reach
them
with
some
subtill
deuise
to
the
ouerthrow
of
their
honours
,
liues
,
or
estates
:
they
themselues
will
lay
snares
for
themselues
,
and
digge
pitts
with
their
own
wickednes
to
bury
their
fortunes
in
,
with
themselues
.
There
needs
no
great
and
mighty
men
whose
hatred
and
power
may
bring
downe
backesliders
,
they
fal
with
their
owne
waight
.
We
haue
corrupted
our selues
internally
by
our
defection
,
and
internall
corruption
workes
externall
destruction
.
A
rotten
Apple
needs
not
bee
crushed
,
the
inward
putrefaction
will
bring
it
to
nothing
though
no
hand
touch
it
.
A
wounded
body
needs
no
Sword
to
kill
it
,
nor
no
poison
to
destroy
it
,
it
hath
that
within
,
that
will
bring
it
to
the
graue
.
A
decayed
House
needs
not
bee
pulled
downe
by
the
hands
of
worke-men
,
it
will
fall
of
it selfe
for
want
of
reparation
.
An
high
Empire
ouergrowne
in
terme
and
territories
,
needs
no
outward
foes
to
put
an
end
to
it
.
Ciuill
warres
and
home
bred
vexations
setled
in
the
veines
of
it
,
will
lay
it
low
enough
.
So
is
it
with
Apostataes
.
There
needs
no
forraine
art
,
nor
force
to
vndoe
them
,
they
daily
further
their
finall
ouerthrow
.
How
euer
it
goe
with
them
in
this
world
,
their
owne
consciences
can
tell
them
,
it
will
neuer
goe
well
with
them
in
the
world
to
come
.
Goe
to
now
,
yee
backsliders
,
weepe
and
houle
for
the
miseries
,
that
shall
come
vpon
you
.
Iames
5.1
.
Fiftly
,
finding
our selues
in
so
ill
a
condition
;
let
vs
betimes
recall
our selues
.
For
reuocation
.
It
is
not
good
to
ride
too
farre
out
of
the
way
.
It
will
aske
the
more
labour
to
come
in
againe
.
Wee
doe
not
terrify
men
with
their
euill
conditions
to
vexe
them
,
but
to
draw
them
out
of
it
.
Let
vs
consider
from
whom
wee
are
slidden
:
it
is
from
GOD
,
to
whom
if
wee
doe
not
returne
,
wee
can
neuer
expect
safety
in
any
other
.
Hee
will
destroy
vs
for
fayling
him
:
others
cannot
saue
vs
for
cleauing
to
them
.
It
is
sufficient
that
others
seeke
our
ouerthrow
,
let
vs
not
seeke
our
owne
.
While
we
liue
in
this
world
,
we
haue
liberty
to
returne
to
God
,
and
opportunity
to
seeke
the
Kingdome
of
God
.
But
if
we
slide
away
more
and
more
from
God
in
this
world
,
we
can
haue
no
accesse
to
God
in
another
world
.
The
traueller
that
knowes
he
is
out
of
the
way
,
needes
no
great
perswasions
to
goe
in
againe
.
The
sicke
man
that
knowes
his
disease
to
be
dangerous
,
wants
not
many
arguments
to
vrge
him
to
bee
studious
of
his
owne
recouery
.
If
wee
were
as
sensible
of
spirituall
errours
and
diseases
,
as
wee
are
of
temporall
,
small
Rhetoricke
would
serue
to
draw
vs
backe
from
our
backslidings
.
Our
estate
is
naught
now
,
but
it
is
like
to
be
much
worse
hereafter
,
and
which
is
no
small
addition
to
our
misery
,
we
know
not
how
soone
we
shall
bee
most
miserable
:
there
may
bee
but
a
minute
betweene
vs
and
death
;
there
cannot
bee
aboue
a
minute
more
betweene
death
and
hell
.
How
long
then
will
you
runne
on
toward
your
owne
damnation
?
Returne
,
returne
to
Gods
fauour
,
least
yee
perish
in
his
anger
.
Remember
whence
yee
are
fallen
and
repent
before
the
candlesticke
of
your
life
be
remoued
,
and
ye
left
in
perpetuall
darknesse
.
Reuel.
2.5
.
Sixtly
,
it
is
not
sufficient
for
vs
to
recall
our selues
,
For
reclamation
.
but
a
needfull
deede
of
charity
when
wee
haue
recalled
our selues
,
to
reclaime
others
.
At
least
to
endeauour
to
reclaime
them
,
for
the
successe
is
to
be
expected
from
God
.
Wee
see
the
danger
of
defection
:
they
see
it
not
:
the
sight
of
it
makes
vs
to
returne
to
God
,
let
vs
striue
to
make
others
to
see
their
misery
too
that
they
also
may
returne
from
their
backslidings
.
They
that
haue
beene
cured
of
the
Goute
or
Stone
are
no
niggards
of
their
knowledge
,
but
easily
communicate
the
same
vnto
others
.
It
is
our
blessed
Sauiours
command
to
S.
Peter
,
Luke
22.32
.
that
when
he
should
finde
himselfe
conuerted
,
hee
should
strengthen
his
brethren
.
It
is
Dauids
promise
,
Restore
vnto
mee
the
ioy
of
thy
saluation
,
Psa.
51.12.13
and
vphold
me
with
thy
free
spirit
.
Then
will
I
teach
transgressours
thy
way
,
and
sinners
shall
bee
conuerted
vnto
thee
.
Christianity
teacheth
vs
to
liue
in
a
communion
of
spirituall
and
temporall
comforts
and
counsailes
.
Which
communion
requires
not
onely
that
we
be
liberall
to
them
that
want
bodily
meanes
,
but
also
to
aduise
for
the
best
such
as
want
spirituall
directions
.
If
wee
haue
erred
and
recalled
our selues
,
let
vs
not
thinke
all
the
worke
done
.
Wee
are
a
Body
:
the
hand
hath
not
done
his
owne
part
in
pulling
a
thorne
out
of
it selfe
.
it
must
pull
it
out
of
the
foote
also
.
Heauen
is
not
prepared
for
vs
alone
,
we
must
endeauour
to
leade
others
thither
with
vs
.
And
thus
much
for
the
first
part
of
the
Text
,
the
portion
of
backsliders
.
The
portion
of
obedient
children
followes
in
the
conclusion
of
the
Text.
And
a
good
man
shall
be
satisfied
from
those
things
that
are
within
himselfe
.
Good
men
haue
matter
enough
within
their
owne
soules
to
giue
satisfaction
to
themselues
in
the
greatest
dangers
that
can
befall
them
.
Hence
come
those
admirable
boastings
of
Dauid
,
Psalme
16.8
.
I
haue
set
the
Lord
alwaies
before
mee
:
because
he
is
at
my
right
hand
,
I
shall
not
be
moued
.
Though
his
owne
strength
might
faile
him
,
yet
he
knew
God
,
could
not
.
The
Lord
is
my
light
and
my
saluation
,
Psalme
.
27.1
.
whom
shall
I
feare
?
The
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
bee
afraid
?
His
owne
store
might
faile
him
in
a
famine
,
though
he
had
a
kingdome
:
his
own
art
might
disapoynt
him
,
though
he
were
wiser
then
his
enemies
,
if
the
pestilence
came
.
As
the
silly
sheepe
then
thinkes
himselfe
safe
vnder
the
shepheards
protection
,
when
the
wolfe
layes
for
him
,
so
doth
hee
vnder
Gods
,
in
greatest
perils
.
The
Lord
is
my
Shepheard
,
I
shall
not
want
.
Psalme
23.1.4
Yea
though
I
walke
through
the
valley
of
the
shadow
of
death
,
I
will
feare
no
euill
,
for
thou
art
with
me
,
thy
rod
and
thy
staffe
,
they
comfort
me
.
And
least
it
might
be
thought
to
be
his
case
alone
,
hee
ioynes
others
with
him
that
feare
God
.
Psam
46.1
,
2
,
3
God
is
our
refuge
and
strength
:
a
very
present
helpe
in
trouble
.
Therefore
will
wee
not
feare
though
the
Earth
bee
remoued
:
and
though
the
Mountaines
bee
caryed
into
the
midst
of
the
Sea
.
Though
the
waters
thereof
roare
and
bee
troubled
,
though
the
Mountaines
shake
with
the
swelling
thereof
.
Selah
.
A
very
high
straine
indeed
,
and
worthy
of
a
Musicall
note
of
Eleuation
.
Hence
come
S.
Pauls
triumphes
.
He
knew
hee
had
enough
within
him
to
vphold
him
,
what
euer
outwardly
happened
in
the
world
.
I
am
perswaded
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
Rom.
8
38.39
.
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
An
Apostolicall
height
!
yet
such
a
pitch
as
may
bee
attayned
by
priuate
Christians
,
whom
S.
Paul
ioynes
with
himselfe
in
the
body
of
this
triumph
.
Many
are
the
gifts
and
graces
that
God
hath
enriched
a
good
mans
soule
withall
.
Among
those
many
,
diuers
there
are
that
are
giuen
him
to
giue
satisfaction
to
his
owne
soule
,
though
I
deny
not
,
but
sundry
other
internall
indowments
are
bestowed
on
him
to
enable
him
to
honor
God
,
and
to
do
good
to
men
by
his
actions
,
while
the
earth
affords
him
a
dwelling
place
,
and
till
heauen
be
ready
to
receiue
him
.
God
deales
with
him
as
a
father
with
his
tender
child
,
whom
he
bestowes
great
breeding
vpon
to
his
no
little
cost
,
partly
to
make
his
life
profitable
to
others
,
and
partly
to
make
it
comfortable
to
himselfe
.
Thus
God
furnishes
his
Children
with
abundance
of
graces
,
that
they
themselues
may
haue
cause
to
blesse
God
for
such
as
giue
satisfaction
to
their
owne
soules
;
and
others
,
for
such
as
bring
profit
and
benefit
to
them
.
Let
vs
now
view
the
particulars
,
and
bring
into
a
list
such
graces
as
shine
inwardly
and
enable
Gods
seruant
to
satisfie
himselfe
.
Meanes
of
selfe
satisfaction
.
The
first
iewell
that
God
bestowes
vpon
the
soule
of
a
good
man
,
is
peace
of
conscience
.
I
put
it
in
the
first
place
,
because
it
yeelds
most
comfort
.
Peace
of
conscience
,
This
can
satisfie
a
man
inwardly
whatsoeuer
befals
him
outwardly
in
the
world
.
His
conscience
being
naturally
vnsetled
hath
led
him
through
all
the
conditions
that
euery
man
passed
through
in
this
world
.
Hee
lookes
backe
to
the
state
of
Creation
.
Hee
viewes
it
as
a
state
of
innocency
,
and
a
condition
of
felicity
.
But
(
saith
the
conscience
)
what
is
that
to
thee
?
Adam
was
innocent
and
happy
:
but
by
his
fall
hee
hath
made
thee
sinfull
and
miserable
.
There
is
as
little
comfort
in
thinking
of
lost
happines
,
as
in
a
staruing
man
ruminating
vpon
his
lost
Gold
and
perishing
.
It
doubles
the
greefe
in
our selues
to
thinke
wee
haue
beene
happy
in
our
first
parents
.
Seeking
rest
in
the
state
of
Creation
and
finding
none
,
at
length
his
thoughts
fasten
vpon
the
estate
of
corruption
.
The
former
was
a
good
,
but
is
a
lost
condition
.
The
latter
is
a
bad
one
,
better
lost
then
found
,
yet
easily
found
but
not
easily
lost
.
This
is
his
naturall
condition
.
This
makes
him
hang
downe
his
head
with
heauinesse
.
At
length
a
third
condition
offers
it selfe
vnto
his
consideration
,
a
state
of
reconciliation
to
GOD
by
the
blood
of
Christ
.
His
conscience
cannot
deny
hee
hath
sinned
,
but
God
in
the
Gospell
offers
him
pardon
for
all
his
sinnes
in
Christ
.
This
Offer
hee
hath
applyed
to
himselfe
by
a
true
faith
.
Now
the
plaister
applyed
hath
healed
the
wound
.
His
transgressions
are
remoued
from
him
,
Psalm
.
103.12
as
farre
as
the
East
is
from
the
West
.
His
conscience
now
is
at
peace
within
him
.
His
soule
is
ioyfull
.
It
is
secured
from
the
wrath
of
GOD
:
what
need
it
feare
the
wrath
of
men
?
Hee
finds
peace
from
Heauen
:
hee
feares
not
warres
on
Earth
.
Rom.
5.1.3
.
Thus
being
iustified
by
faith
hee
hath
peace
with
GOD
through
our
Lord
Iesus
Christ
.
And
this
peace
makes
him
to
glory
in
tribulation
.
Psa.
91.1.5.6
Now
doth
he
dwell
in
the
secret
place
of
the
most
high
,
and
therefore
shall
abide
vnder
the
shadow
of
the
Almighty
.
Now
plagues
and
dangers
are
not
so
terrible
to
him
as
before
,
because
he
knowes
none
can
hurt
him
whom
God
loues
and
protects
.
A
ship
at
Sea
playes
it
the
midst
of
stormes
,
there
are
no
trees
to
shelter
it
,
no
anchores
can
hold
it
.
Nothing
cannot
can
secure
it
that
is
without
it
;
all
the
safety
it
hath
is
from
within
.
If
it
be
well
ballanced
it
may
escape
.
So
is
it
with
the
shippe
of
mans
conscience
.
When
GODS
wrath
smites
vpon
it
like
a
storme
,
and
the
world
blowes
vpon
it
like
a
tempest
,
no
honours
can
quiet
it
,
no
tiches
can
pacifie
it
.
If
any
thing
keepe
it
from
sinking
,
it
must
bee
the
inward
peace
of
a
good
conscience
:
this
assures
him
of
Gods
loue
,
and
that
giues
him
satisfaction
.
The
soule
was
made
according
to
Gods
Image
:
nothing
then
can
satisfie
it
,
but
God
himselfe
;
according
to
whose
Image
it
was
created
.
Take
a
seale
and
ioyne
it
to
waxe
,
the
stampe
or
image
that
is
left
in
the
waxe
,
cannot
be
filled
but
with
the
same
seale
againe
.
Neyther
can
Gods
Image
in
man
be
fully
satisfied
but
by
the
fruition
of
God
himselfe
.
Mans
nature
,
(
sayth
S.
Augustine
)
although
it
be
mutable
,
yet
it
may
obtaine
blessednesse
by
cleauing
vnto
the
highest
God
,
who
is
the
onely
vnchangeable
good
.
To
make
it
happy
,
it
must
haue
satisfaction
for
all
the
defects
of
it
.
Aug.
de
ciu.
Dei
lib.
12.
cap.
1.
Now
all
the
world
is
not
sufficient
to
satisfie
the
necessities
of
the
soule
,
God
onely
can
doe
it
.
The
same
Father
in
his
Confessions
,
presseth
the
end
of
mans
creation
,
to
shew
what
onely
can
giue
him
satisfaction
.
Thou
hast
made
vs
(
sayth
he
)
O
Lord
,
Fecisti
nos
ad
te
;
et
inquietum
est
cor
nostrum
donec
requiescat
in
te
.
Aug.
Coufess
.
l.
1.
c.
1.
for
thee
,
and
our
heart
is
restlesse
,
till
it
rest
in
thee
.
This
was
Cyprians
counsell
to
Donatus
to
seeke
for
satisfaction
not
from
the
world
without
him
,
but
from
his
owne
conscience
within
him
.
There
is
but
one
pleasing
and
sure
tranquility
:
one
solid
,
firme
,
and
perpetuall
security
,
if
a
man
withdraw
himselfe
from
the
tempests
of
this
disquieting
world
being
surely
setled
in
a
safe
hauen
,
and
lift
vp
his
eyes
from
earth
to
heauen
,
and
being
admitted
to
Gods
fauour
,
and
in
his
mind
now
neerest
to
his
God
,
glories
to
find
within
his
owne
conscience
whatsoeuer
others
deeme
high
or
great
among
worldly
commodities
.
Nihil
appetere
tam
,
nihil
desiderare
de
saeculo
potest
,
qui
saeculo
maior
est
.
Cypr.
ep.
2.
He
can
now
couet
nothing
,
he
needs
desire
nothing
of
the
world
,
who
is
already
greater
then
the
world
.
Now
as
he
need
desire
nothing
that
the
world
hath
,
who
is
at
peace
with
God
,
so
need
he
feare
nothing
that
the
world
can
doe
against
him
,
for
God
can
supply
him
with
what
the
world
denies
him
,
and
can
protect
him
against
what
the
world
threatens
him
with
.
Thus
is
hee
by
Gods
fauour
in
despight
of
all
the
world
able
to
giue
satisfaction
to
himselfe
.
The
legacy
that
our
Sauiour
left
vnto
his
Disciples
was
peace
.
Ioh.
14.27
.
Non
pax
temporis
quia
exponendierant
multis
tributationibus
sed
pax
pectoris
et
paxaeternitatis
prima
in
praesenti
,
secunda
infuturo
.
Lud.
vita
.
Christi
part.
2.
cap.
77.
fig.
6.
Peace
I
leaue
with
you
,
my
peace
I
giue
vnto
you
.
What
that
peace
was
,
let
Ludolphus
declare
,
Not
peaceable
times
in
this
life
,
but
a
peaceable
heart
leading
to
eternall
life
.
As
when
the
mind
is
troubled
with
the
sense
of
Gods
anger
,
all
the
world
cannot
pacifie
it
:
gold
and
siluer
please
no
more
then
strawes
:
friends
are
but
miserable
comforters
:
we
languish
inwardly
notwithstanding
a
world
of
outward
comforts
:
so
when
the
conscience
is
pacified
with
the
sweete
perswasion
of
Gods
fauour
,
all
the
tribulations
of
the
world
cannot
daunt
that
heart
,
but
like
the
Bee
it
can
come
abroad
and
taste
the
commodities
of
summer
,
and
feede
it selfe
with
the
honey
it
hath
gathered
biding
within
the
hiue
,
when
the
winter
stormes
with
her
tempests
.
By
this
meanes
hee
enioyes
the
benefits
of
all
outward
comforts
,
and
can
fustaine
himselfe
with
his
inward
peace
in
the
midst
of
all
outward
crosses
.
The
second
fauour
wherewith
God
graces
a
good
mans
soule
to
enable
him
to
satisfie
himselfe
is
the
testimony
of
Gods
Spirit
.
Testimony
of
Gods
Spirit
.
This
confirmes
and
assures
vs
of
the
former
peace
with
God
.
It
breeds
also
vnspeakeable
ioy
in
the
apprehension
of
Gods
fauour
.
That
reioycing
we
haue
in
tribulations
in
hope
of
the
glory
of
God
,
Rom.
5.2.3.5
.
proceede
from
the
holy
Ghost
which
is
giuen
vs
.
The
summe
of
the
testimony
of
Gods
spirit
within
vs
is
to
perswade
vs
fully
of
Gods
loue
and
fauour
to
vs
in
Christ
.
So
S.
Paul
instructs
vs
.
It
is
the
Spirit
of
adoption
,
whereby
we
cry
,
Abba
,
Father
.
Rom.
8.15.16
The
Spirit
it selfe
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
Now
what
better
newes
can
the
Spirit
of
God
bring
to
vs
,
then
the
tidings
of
Gods
fauour
.
Dauid
preferres
it
before
his
being
.
Psal.
63.3
.
Thy
louing
kindnes
is
better
then
life
.
This
testimony
internall
of
Gods
fauour
to
the
soule
is
able
to
sustaine
a
man
against
all
outward
force
and
malice
.
They
that
haue
store
of
foode
and
rayment
,
of
weapons
,
of
munition
,
being
lodged
in
a
strong
hold
,
feare
not
the
enemy
without
,
though
he
be
very
powerfull
.
No
more
need
a
good
man
feare
troubles
.
Hee
that
hath
store
of
gold
and
siluer
within
his
coffers
,
cares
not
though
he
want
brasse
or
leaden
mony
.
So
hee
that
is
warranted
by
Gods
Spirit
,
that
God
affects
him
,
neede
not
care
much
though
he
want
health
,
or
wealth
,
or
other
worldly
comforts
.
Thus
Gods
Spirit
dwelling
in
him
,
makes
him
able
to
satisfie
himselfe
,
howeuer
it
goe
with
others
.
A
third
blessing
that
helpes
the
seruant
of
God
,
to
vphold
himselfe
,
Memory
.
is
his
memory
.
This
is
the
chest
of
the
soule
,
wherein
she
lookes
vp
all
her
treasures
.
It
is
the
retentiue
faculty
of
the
mind
,
wherein
the
instructions
it
hath
formerly
read
or
heard
,
are
registred
.
The
vnderstanding
without
this
is
like
a
prodigall
,
it
receiues
many
rents
,
but
spends
all
.
Or
like
the
weake
stomacke
that
takes
food
,
but
is
not
nourished
by
it
,
because
it
cannot
hold
it
to
feede
vpon
it
.
S.
Augustine
compares
the
memory
to
a
barne
,
wherein
things
seene
are
laid
vp
for
future
prouision
.
Thou
seest
something
(
sayth
he
)
and
perceiuest
it
with
thine
eyes
,
Aug.
in
euang.
Ioh.
Tract.
23.
and
commendest
it
to
thy
memory
:
and
that
which
thou
hast
committed
to
thy
memory
is
there
laid
vp
within
in
a
secret
place
,
as
it
were
in
a
barne
:
as
it
were
in
a
treasury
:
as
it
were
in
a
certaine
closet
,
or
inward
garden
.
The
memory
then
is
much
beneficiall
to
the
settling
and
satisfying
of
a
good
mans
minde
:
meanes
of
further
comfort
may
be
kept
from
him
.
The
Scriptures
and
creatures
may
be
denyed
to
his
eyes
:
sermons
and
friends
maybe
kept
from
his
eares
:
but
what
is
lodged
in
his
memory
,
can
neuer
be
taken
from
him
by
the
malice
of
persecutors
:
there
may
he
read
in
the
darkest
dungeon
,
without
a
candle
.
Two
things
there
are
that
may
stagger
the
satisfaction
of
a
good
man
in
time
of
trouble
.
The
one
is
the
doubting
of
Gods
power
to
deliuer
him
,
in
regard
of
the
greatnesse
of
his
afflictions
.
The
other
is
the
questioning
of
Gods
will
,
because
of
the
greatnesse
of
his
sinnes
.
The
memory
helpes
to
giue
satisfaction
to
both
these
doubts
.
To
the
first
,
it
answeres
by
precedents
.
Memoria
animae
nostrae
quasi
columna
est
;
notae
huic
in
scriptae
,
bonorum
exempla
.
Greg.
Nyss
.
Tract.
2.
in
The
memory
(
according
to
Gregory
Nyssen
)
is
the
pillar
of
the
soule
:
the
memorials
written
in
it
,
are
the
examples
of
good
men
.
So
the
godly
Iewes
perswade
themselues
,
that
God
can
doe
wonders
for
them
,
because
hee
hath
done
them
for
their
fathers
.
O
God
,
say
they
,
wee
haue
heard
with
our
eares
,
and
our
fathers
haue
told
vs
,
what
workes
thou
didst
in
their
daies
,
in
the
time
of
old
.
Psal.
cap.
4.
Psalme
44.1.2
How
thou
didst
driue
out
the
heathen
with
thy
hand
and
plantedst
them
;
Psalme
.
119.58
how
thou
didst
afflict
the
people
and
cast
them
out
.
So
Dauid
cheares
vp
himselfe
,
and
rouzes
vp
his
spirits
,
I
remembred
thy
iudgements
of
old
,
O
Lord
,
and
haue
comforted
my selfe
.
Thus
the
good
mans
memory
tells
him
,
what
God
hath
done
for
others
,
and
his
reason
informes
him
,
that
he
can
doe
as
much
for
him
.
If
he
should
be
tempted
to
doubt
of
what
God
hath
done
for
others
,
yet
he
cannot
doubt
of
such
great
acts
as
God
hath
done
for
himselfe
.
Thus
Dauid
armes
himselfe
against
the
Gyant
,
The
Lord
that
hath
deliuered
me
out
of
the
pawe
of
the
Lyon
,
1.
Sam.
17.37
and
out
of
the
pawe
of
the
Beare
,
hee
will
deliuer
mee
out
of
the
hand
of
this
Philistine
.
Thus
S.
Paul
strengthens
himselfe
from
his
Asian
deliuerance
,
2
Cor.
1.10
God
deliuered
vs
from
so
great
a
death
,
and
doth
deliuer
vs
,
in
whom
we
trust
,
that
hee
will
yet
deliuer
vs
.
Thus
he
perswades
himselfe
strongly
of
Gods
power
to
free
him
from
other
inconueniences
by
reason
of
his
Romane
deliuerance
.
I
was
deliuered
out
of
the
mouth
of
the
Lyon
.
And
the
Lord
will
deliuer
me
from
euery
euill
worke
,
2
Tim.
4.17.18
and
will
preserue
me
vnto
his
heauenly
Kngdome
.
So
the
goodmans
memory
assists
him
against
all
doubting
of
GODS
power
.
To
the
second
doubt
it
answers
by
promises
.
Gods
will
is
knowne
by
his
Word
.
What
hee
hath
promised
to
doe
that
he
will
do
.
Thus
the
memory
lodging
Gods
seuerall
promises
of
spirituall
and
temporall
comforts
in
the
closet
of
the
soule
,
leaues
no
occasion
to
doubt
Gods
will
.
This
makes
Dauid
in
his
sorrows
put
God
in
minde
of
his
promise
although
God
neuer
forget
it
.
This
comforts
him
in
his
greatest
sorrows
,
that
God
hath
promised
him
deliuerance
.
Psal.
119.49.50
Remember
the
word
vnto
thy
seruant
,
vpon
which
thou
hast
caused
mee
to
hope
.
This
is
my
comfort
in
my
affliction
:
for
thy
word
hath
quickened
me
.
The
fourth
meanes
to
settle
the
godly
mans
quietnes
of
mind
is
contentation
,
a
gift
that
God
hath
giuen
him
,
Contentation
.
whereby
he
can
satisfie
himselfe
in
any
condition
.
This
attends
vpon
godlines
,
as
the
shadow
waites
vpon
the
shining
sunne
.
For
this
we
haue
S.
Pauls
warrant
,
Godlines
with
contentment
,
is
great
gaine
,
or
rather
,
1
Tim.
6.6
with
it's
selfe
sufficiency
.
For
S.
Pauls
meaning
was
not
to
informe
vs
,
that
godlines
was
great
gaine
,
if
a
man
could
get
contentednes
ioyned
with
it
,
but
rather
to
shew
vs
,
that
godlines
brings
sufficient
of
it selfe
to
giue
satisfaction
to
the
godly
man
,
although
he
want
many
outward
comforts
.
Godlines
then
brings
contentednes
with
it
,
or
at
least
sufficient
to
giue
contentment
,
if
her
store
be
well
viewed
:
for
so
much
the
Greeke
word
imports
.
Sufficientia
su●
.
The
Syriacke
translation
confirms
this
interpretation
,
which
giues
this
briefe
paraphrase
of
the
words
.
For
our
gaine
is
great
,
which
is
the
feare
of
God
,
with
the
vse
of
our
sufficiency
:
Cum
vsu
sufficientiae
nostrae
.
As
much
as
to
say
,
Godlines
brings
enough
with
it
to
satisfie
vs
,
if
we
know
how
to
vse
that
store
it
hath
attending
vpon
it
,
&
bestows
vpon
vs
.
This
made
Dauid
prefer
the
righteous
mans
pouerty
before
the
wicked
mans
plenty
.
A
little
that
the
righteous
man
hath
,
is
better
then
the
riches
of
many
wicked
.
Psalme
37
.
1●
For
the
godly
man
is
contented
with
a
little
:
the
wicked
man
is
not
satisfied
with
abundance
.
This
reason
may
be
gathered
from
Salomon
,
Dauids
vnderstanding
son
,
Prou.
15.16
Better
is
little
with
the
feare
of
the
Lord
,
then
great
treasure
and
trouble
there
with
.
A
good
man
is
satisfied
with
a
little
,
for
he
enioyes
it
with
quietnes
of
mind
.
A
wicked
man
is
not
satisfied
with
a
great
deale
,
because
he
hath
many
cares
and
troubles
with
it
.
A
good
man
is
content
with
little
on
earth
,
because
he
lookes
for
abundance
:
in
heauen
.
A
wicked
man
is
not
content
with
abundance
here
,
because
he
lookes
for
little
hereafter
.
Religion
may
well
bring
satisfaction
to
a
good
man
,
because
it
brings
him
to
God
the
Fountaine
of
all
goodnes
.
Psalme
16.5
.
The
Lord
is
the
portion
of
mine
inheritance
,
saith
the
Psalmist
.
God
perswads
Abraham
to
take
care
for
nothing
but
to
walke
before
him
in
vprightnes
:
and
addes
this
,
I
am
the
Lord
al-sufficient
:
that
is
,
I
haue
sufficient
,
I
will
prouide
for
thee
,
Genes.
17.
●
Shaddac
.
asher
lo
dac
.
cui
est
sufficientia
.
care
thou
onely
for
my
seruice
.
Piety
then
that
brings
a
man
to
haue
an
intrest
in
God
,
shewes
him
that
what
is
wanting
in
him
shall
be
supplyed
by
God
,
who
hath
enough
to
supply
the
wants
of
all
the
creatures
.
Now
he
that
will
not
be
content
with
God
himselfe
,
how
should
he
be
satisfied
if
hee
had
all
the
world
,
all
the
store
whereof
falls
infinitely
short
of
Gods
?
So
then
when
the
whole
world
cannot
giue
satisfaction
to
a
couetous
man
,
a
little
contents
a
good
man
:
because
he
knowes
hee
hath
enough
in
God
.
Though
another
man
hath
more
knowledge
then
he
,
yet
is
he
contented
,
because
God
hath
communicated
enough
to
him
to
make
him
know
Christ
and
the
way
to
the
Kingdome
of
Heauen
.
Though
many
haue
more
wealth
,
yet
hee
rests
satisfied
with
lesse
,
considering
that
hee
hath
Gods
fauour
with
it
,
which
many
of
them
want
.
Hee
wisely
forecasts
the
conueniences
that
attend
vpon
his
smaller
portion
,
and
the
inconueniences
that
accompany
their
greater
possessions
.
They
haue
many
cares
that
cannot
be
auoyded
,
for
many
crosses
and
losses
accompany
great
and
rich
imployments
.
He
is
freed
from
those
cares
to
serue
God
quietly
with
a
little
.
They
are
subiect
to
many
disorders
:
he
wants
fuell
to
maintayne
the
fire
of
lust
.
They
haue
a
great
account
to
giue
vnto
God
,
at
the
day
of
iudgement
of
the
imployment
of
their
ten
talents
:
hee
hath
a
lighter
reckoning
for
his
fiue
.
These
thoughts
giue
him
contentation
,
and
contentation
giues
him
selfe-satisfaction
.
The
fift
gift
of
God
that
furthers
this
selfe-satisfaction
in
a
good
man
,
Temperance
.
is
Temperance
.
Among
other
vertues
that
adorne
the
soule
of
man
,
this
is
none
of
the
least
.
And
it
is
much
materiall
to
selfe-satisfaction
:
for
nature
is
contented
with
a
little
,
and
temperance
teacheth
a
man
to
abstaine
from
superfluities
,
and
content
himselfe
with
that
that
nature
can
bee
content
withall
.
S.
Paul
had
well
learned
this
lesson
,
philip
.
4.11.12
I
haue
learned
in
what
soeuer
state
I
am
,
therewith
to
bee
content
.
I
know
both
how
to
bee
abased
,
and
I
know
how
to
abound
:
euery
where
and
in
all
things
I
am
instructed
,
both
to
bee
full
and
to
bee
hungry
,
both
to
abound
and
to
suffer
need
.
The
goodman
remembers
the
world
is
but
an
Inne
:
hee
must
bee
temperate
,
that
his
mony
may
hold
out
to
his
iournyes
end
.
Hee
shall
exceed
when
he
comes
home
.
Thus
his
frugality
and
temperance
giues
him
some
satisfaction
,
because
it
makes
that
content
him
which
will
not
satisfie
an
intemperate
appetite
.
This
makes
him
not
greedy
of
worldly
wealth
,
because
a
little
will
serue
his
turne
.
Hee
striues
to
bee
as
S.
Augustine
saith
hee
should
be
,
It
becomes
not
a
Christian
(
saith
hee
)
to
gape
greedily
after
this
worlds
gaine
,
to
whom
a
Kingdome
is
promised
in
Heauen
:
but
by
abstinence
to
liue
as
becomes
the
seruant
of
such
a
Lord
[
](A13405-e14740-b)a
a
Aug.
de
Tempser
.
248.
that
he
may
liue
in
ioy
with
his
Lord
for
euer
.
This
temperance
is
increased
in
Gods
Seruant
by
consideration
of
the
fleeting
of
all
worldly
comforts
,
and
the
durablenes
of
spirituall
treasures
,
which
makes
him
the
more
sparring
in
the
vse
of
the
one
,
and
more
plentifull
in
exercising
the
other
.
This
[
](A13405-e14770-b)b
b
Illa
diues
est
,
quae
in
Deo
diues
est
,
illa
locuples
est
quae
locuples
in
Christo
est
:
bona
illa
sunt
,
quae
sunt
spiritualia
,
diuina
,
caelestia
,
quae
nos
ad
Deum
ducant
quae
nobiscum
apud
Deum
perpetua
possessione
permaneant
.
Caeterum
quaecumque
terrenas
unt
in
seculo
accepta
,
et
hic
cum
seculo
remansura
tam
contemni
debent
;
quam
mundus
ipse
contemnitur
,
cuius
pompis
et
delicijs
iam
renunciauimus
.
Cypr.
de
disc.
et
hab
.
virg.
Cyprian
very
well
knew
,
and
that
made
him
to
vse
thse
arguments
to
perswade
virgins
to
moderation
in
their
apparell
:
Shee
is
rich
(
saith
hee
)
that
is
rich
in
God
:
Shee
is
wealthy
that
is
wealthy
in
Christ
:
those
are
true
riches
which
are
spirituall
,
Diuine
,
and
heauenly
,
which
lead
vs
to
God
,
which
remaine
with
vs
in
perpetual
possession
in
the
presence
of
God
.
But
whatsoeuer
earthly
things
we
haue
receiued
in
the
world
,
and
must
leaue
here
with
the
world
must
as
easily
be
contemned
as
the
world
it selfe
is
contemned
,
whose
pompes
and
delights
we
haue
already
renounced
.
This
temperance
when
Gods
seruant
hath
by
these
reasons
settled
in
himselfe
,
it
equals
his
minde
to
his
meanes
when
it
cannot
bring
his
meanes
to
his
mind
.
It
makes
him
well
contented
with
what
he
hath
,
when
he
cannot
haue
what
hee
rather
would
haue
.
De
laelitia
et
tristitianascitur
temperantia
,
cuius
est
tristitia
causae
.
laelitia
fructus
,
Temperata
laetitia
nihil
aliud
quam
temperantia
est
Ber.
par.
et
var.
serm.
6.
S.
Bernard
informes
vs
,
That
temperance
is
bred
of
cheerefulnesse
and
heauinesse
;
the
cause
of
it
is
heauinesse
,
the
fruit
is
cheerefulnesse
.
So
that
Temperance
is
nothing
else
but
a
well
tempered
cheerefulnesse
.
The
godly
mans
temperance
purgeth
his
heart
,
and
so
teacheth
him
the
right
and
moderate
vse
of
all
Gods
creatures
in
his
body
.
So
that
as
a
good
stomacke
turnes
the
hardest
meate
into
nourishment
,
whereas
a
weake
one
turnes
the
choyse
of
meates
into
diseases
,
so
the
temperate
heart
feedes
the
body
with
the
hardest
estate
,
whereas
the
intemperate
man
ruines
his
soule
and
body
with
his
wealth
.
Bernard
on
that
place
in
the
90.
Psalme
,
Thou
shalt
treade
vpon
the
Aspe
and
the
Basiliske
,
and
shalt
trample
vnder
feete
the
Lyon
and
the
Dragon
glosses
thus
.
The
Lyon
will
roare
,
who
will
not
be
afraid
?
If
there
shall
be
found
any
such
,
he
shall
be
stiled
a
valiant
man
.
But
when
the
Lyon
is
frustrate
of
his
purpose
,
there
is
a
Dragon
hidden
in
the
sand
,
that
by
his
poysoned
breath
he
may
taint
the
soule
,
breathing
into
it
,
as
it
were
,
the
concupisence
of
earthly
things
.
Who
,
thinkest
thou
,
shalt
escape
his
deceits
?
no
man
surely
,
but
a
wise
man
.
But
peraduenture
while
thou
art
afraid
to
come
downe
to
these
lures
,
somebody
vrges
thee
with
trouble
,
and
loe
forthwith
the
Aspe
is
present
.
For
he
thinkes
he
hath
gotten
a
conuenient
time
for
himselfe
.
Who
will
not
be
exasperated
by
this
Ape
?
Quis
non
exas
.
perabitur
ab
aspide
ista
.
Surely
the
temperate
and
moderate
man
,
who
knowes
how
to
abound
and
how
to
suffer
penury
.
I
suppose
that
vpon
this
occasion
,
the
ill
flattering
wicked
eye
will
endeauour
to
bewitch
thee
.
Who
will
turne
away
his
eye
?
Truely
the
iust
man
will
,
who
not
onely
will
not
himselfe
take
the
glory
which
is
Gods
,
but
will
not
so
much
as
receiue
it
,
Ber.
in
ps.
90
ser.
14.
when
it
is
offred
him
by
another
.
The
temperate
man
then
auoyds
all
these
different
snares
,
and
so
giues
satisfaction
to
himselfe
.
I
will
conclude
this
meanes
with
S.
Augustines
exclamation
,
and
commendation
of
temperance
.
O
magna
et
admirabilis
absti●●ntiae
virtus
,
per
quam
non
solum
animarum
salus
,
agitur
,
sed
etiam
corporum
sanitaspossidetur
.
Aug.
ad
frat
.
in
eremo
Ser
31.
O
great
and
admirable
vertue
of
abstinence
,
wherby
not
onely
the
safety
of
the
soule
is
preserued
,
but
also
the
health
of
the
body
is
possessed
.
And
what
can
a
man
require
more
to
bee
able
to
giue
satisfaction
to
himselfe
then
safety
of
soule
with
health
of
body
?
The
sixt
meanes
whereby
a
good
man
is
enabled
to
giue
satisfaction
to
himselfe
,
is
Patience
.
It
is
a
companion
of
Godlinesse
.
It
is
a
way
whereby
the
seruants
of
GOD
turne
away
many
troubles
from
themselues
,
Patience
.
which
foole-hardy
men
bring
vpon
themselues
by
their
peeuish
hastinesse
.
The
firmenes
of
patience
,
saith
Bernard
,
is
a
staffe
,
Ber.
sent.
whereby
the
rage
of
Wolues
is
kept
off
.
Yet
let
the
seruant
of
GOD
be
as
patient
as
he
can
,
hee
cannot
turne
away
all
troubles
from
himselfe
.
Patience
therefore
stands
him
in
good
steade
also
when
troubles
are
come
vpon
him
.
It
makes
him
owner
of
his
owne
soule
.
Luke
21.19
.
In
your
patience
possesse
yee
your
soules
,
fayth
our
blessed
Sauiour
.
Vpon
which
words
of
his
,
●ustos
omnium
virlutum
patientia
est
,
in
qua
animas
,
quae
cor
pus
possident
,
pes
sidemus
,
cum
i●
sas
animas
ad
patiendum
ratione
regimus
.
Vnde
Beda
:
Sic
conditi
mirabiliter
sumus
,
vt
,
ratio
animam
,
et
anima
possideat
corpus
.
Ius
verò
animae
a
corporis
possessione
praepeditur
si
non
priûs
anima
aratione
possidetur
.
Lud.
de
vit.
Christi
.
part.
2.
cap.
39.
not
.
9
,
10
Ludolphus
thus
dilates
,
Patience
is
the
keeper
of
all
vertues
,
by
which
we
doe
possesse
our
soules
,
which
doe
possesse
our
bodies
when
wee
doe
by
reason
dispose
our
owne
soules
to
suffering
.
But
he
that
is
impatient
,
possesseth
not
his
owne
soule
because
he
cannot
restraine
the
fury
and
anger
of
his
owne
heart
.
Whereupon
Bede
sayth
,
We
are
so
wonderfully
framed
,
that
reason
ought
to
possesse
the
soule
,
and
the
soule
the
body
.
But
the
right
of
the
soule
is
hindred
from
the
possession
of
the
body
,
if
the
soule
be
not
first
possessed
by
reason
.
The
Lord
therefore
hath
shewed
vs
,
that
patience
is
the
keeper
of
our
condition
,
because
it
hath
taught
vs
,
how
to
possesse
our
owne
selues
.
Those
things
then
which
are
troublesome
to
wicked
men
,
are
not
so
to
a
good
man
,
because
his
patience
makes
heauy
burdens
,
light
.
To
this
end
hee
considers
of
many
things
to
make
him
patient
.
He
ruminates
vpon
the
originall
of
all
afflictions
,
and
remembers
that
they
come
from
heauen
.
Hee
endures
them
patiently
,
because
he
would
be
loth
to
be
found
a
fighter
against
God
.
Hee
resolues
with
Dauid
,
Psalme
39.9
.
I
will
be
dumbe
,
and
not
open
my
mouth
,
because
thou
diddest
it
O
Lord
.
He
proceeds
in
his
meditations
to
the
progresse
of
all
troubles
:
Psalme
32.6
.
Oportet
paetienter
ferri
,
quod
non
potest
feslinanter
auferri
.
Aug.
de
Temp.
Ser.
223.
Vtrumque
es
mihi
Domine
Iesu
,
et
speculum
patiendi
,
et
prae●nium
patien
.
eis
.
Trabe
me
post
te
,
libenter
te
sequor
,
libenti●●
fruor
.
remembers
that
they
are
called
waters
,
and
therefore
will
haue
their
tide
,
neither
will
they
ebbe
,
till
they
haue
done
flowing
.
He
agrees
with
Augustine
,
that
we
ought
to
beare
that
with
patience
,
which
cannot
be
taken
away
in
haste
.
He
lookes
backe
to
the
most
famous
patterne
of
patience
,
that
euer
mans
eyes
beheld
in
man
,
and
cryes
out
with
Bernard
,
Thou
art
to
mee
,
O
Lord
IESVS
,
both
a
mirrour
of
patience
,
and
a
reward
,
when
I
am
patient
.
Draw
me
after
thee
,
I
will
follow
thee
willingly
,
and
enioy
thee
more
willingly
.
Si
sic
bonus
er
Domine
sequentious
te
,
qualis
futurus
es
assequentibus
te
?
Ber.
in
Cant.
Ser.
47.
Paena
,
de
aduersis
mundi
ille
senit
,
cuiet
laetitia
et
gloriae
omnis
in
mundo
est
.
Ille
maeree
et
deflet
,
si
sibi
malè
sit
in
seculo
,
cui
bene
non
potest
esse
post
seculum
.
Caeterùm
nullus
ijs
dolor
est
de
incursatione
malorum
praesentium
,
quibus
fiducia
est
futurorum
bonrum
.
Cypr.
ad
.
Demetr
s
.
15.
Rom.
8.18
.
2.
Cor.
4.17
.
Epict.
Ench.
c.
79.
O
Lord
if
thou
be
thus
good
vnto
them
that
follow
thee
,
how
good
wilt
thou
be
vnto
them
that
ouertake
thee
?
Hee
lookes
forward
to
the
heauenly
end
of
all
worldly
troubles
,
and
concludes
with
Cyprian
,
He
feeles
it
a
punishment
to
be
crossed
in
the
world
all
whose
ioy
and
glory
is
in
the
world
.
He
mornes
and
laments
,
that
it
goes
ill
with
him
in
this
life
,
with
whom
it
cannot
goe
well
after
this
life
.
But
they
greeue
not
for
the
inuasion
of
present
euills
,
that
haue
a
confident
expectation
of
future
happinesse
.
Thus
S.
Paul
teacheth
his
Romanes
,
I
reckon
that
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
,
which
shall
be
reuealed
in
vs
.
Thus
hee
instructeth
his
Corinthians
,
Our
light
affliction
which
is
but
for
a
moment
,
worketh
for
vs
a
far
more
exceeding
and
eternall
weight
of
glory
.
So
then
our
good
man
collects
that
farre
more
certainely
from
Scripture
,
which
the
heathen
man
collected
from
nature
,
Tyrants
may
kill
me
indeed
,
but
they
cannot
hurt
me
.
Hee
sees
that
temporall
euills
may
stand
with
his
eternall
good
.
Yea
hee
sees
they
are
not
euill
in
themselues
simply
,
but
rather
in
mens
estimation
.
So
could
the
naturall
,
or
rather
morall
Philosopher
say
,
Men
are
troubled
not
with
the
things
that
befall
them
,
On
ta
pragmata
,
alla
ta
perton
pragmaton
dog
.
mata
.
1●
.
but
with
those
opinions
which
they
haue
of
the
things
.
For
example
.
Death
is
not
euill
,
els
would
it
haue
appeared
so
to
Socrates
also
:
but
our
opinion
of
death
is
that
which
makes
it
euill
.
Hence
it
is
that
a
good
man
endures
sicknes
and
death
quietly
which
much
perplexeth
a
wicked
man
.
So
Cyprian
labours
to
perswade
the
Gentiles
that
crosses
appeared
far
otherwise
to
the
Christians
then
to
them
;
because
there
was
an
infinite
difference
in
the
bearing
of
them
,
Thinke
ye
that
we
beare
aduersity
equally
with
you
,
when
ye
see
that
the
same
crosses
are
not
borne
alike
by
vs
and
you
?
●ypr
.
ad
Demet.
s
.
16.
Thus
patience
furthers
selfe-satisfaction
by
turning
away
many
crosses
and
making
others
easier
to
bee
endured
.
The
seuenth
helpe
that
a
good
man
hath
to
helpe
to
satisfy
himselfe
withall
,
Innocency
.
is
his
innocency
,
which
though
it
be
not
compleat
in
action
,
yet
it
is
in
intention
.
And
it
is
a
great
comfort
in
all
crosses
.
A
good
man
is
oftentimes
crossed
by
them
,
of
whom
hee
hath
deserued
no
hurt
but
rather
much
good
.
Hence
ariseth
a
world
of
inward
comfort
in
outward
crosses
.
Heerewith
Dauid
comforts
himselfe
before
the
Lord
against
the
slanders
inuented
by
Sauls
followers
,
beleeued
by
Saul
himselfe
,
and
very
costly
to
Dauid
,
Psal
7.3.4.5
.
O
Lord
my
God
,
saith
hee
,
if
I
haue
done
this
,
if
there
be
any
iniquity
in
my
hands
;
If
I
haue
rewarded
euill
vnto
him
that
was
at
peace
with
me
:
(
yea
I
haue
deliuered
him
that
without
cause
is
mine
enemy
.
)
Let
the
enemy
persecute
my
soule
,
and
take
it
,
yea
,
let
him
tread
downe
my
life
vpon
the
Earth
,
and
lay
mine
honour
in
the
dust
:
Heerewith
Iob
comforts
himselfe
against
the
vnkindnesse
of
his
friends
,
GOD
forbid
that
I
should
iustify
you
:
Iob.
27.5.6
.
till
I
dye
I
will
not
remoue
my
integrity
from
me
.
My
righteousnesse
I
hold
fast
and
will
not
let
it
goe
:
my
heart
shall
not
reproach
me
so
long
as
I
liue
.
And
else
where
,
Iob.
31.35.36.37
.
If
mine
aduersary
had
written
a
Booke
,
Surely
I
would
take
it
vpon
my
shoulder
,
and
binde
it
as
a
Crowne
to
mee
.
I
would
declare
vnto
him
the
number
of
my
steps
,
as
a
Prince
would
I
goe
neere
vnto
him
Yea
in
sicknesses
and
afflictions
that
come
from
God
,
innocency
is
a
great
comfort
,
witnesse
Hezekias
prayer
in
his
great
sicknesse
neere
vnto
death
,
I
beseech
thee
,
O
Lord
,
remember
now
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
2
Kings
20.3
.
and
haue
done
that
which
is
good
in
thy
sight
.
Sinne
is
the
very
sting
of
afflictions
.
He
,
sayth
Chrysologus
,
Qui
innoc
entiae
creditum
seruat
paenitentiae
non
soluit
vsuram
Chrysol
.
ser.
167.
Clem.
Alex.
strom.
1.6
.
that
keepes
the
debt
of
inocency
,
needs
not
pay
the
vse
of
penitency
.
It
is
a
signe
of
peace
within
,
when
a
man
slights
afflictions
without
.
Witnesse
Clemens
Alexandrinus
,
It
is
the
glorifying
of
a
boasting
soule
indeed
,
but
yet
it
comes
from
a
good
conscience
to
be
able
to
discourse
against
those
troubles
that
come
vpon
vs
.
Innocency
is
a
testimony
to
our
consciencs
,
that
our
afflictions
are
not
punishments
inflicted
vpon
vs
by
GOD
for
our
sinnes
,
but
trialls
of
our
pacience
tending
to
our
greater
glory
.
Thus
the
good
man
comforts
himselfe
from
his
innocency
both
against
mortall
men
,
and
also
before
the
immortall
God
.
The
last
grace
of
GOD
that
giues
a
good
man
to
inable
him
to
satisfie
himselfe
,
is
Hope
.
Hope
.
This
satisfies
the
soule
of
a
good
man
for
the
present
,
because
it
perswades
him
vpon
good
ground
that
it
will
goe
better
with
him
hereafter
.
So
that
,
although
now
it
bee
not
so
well
with
him
as
hee
could
wish
,
yet
because
hee
knowes
it
will
bee
better
,
hee
rests
satisfied
.
S.
Augustine
compares
hope
vnto
an
Egge
,
For
hope
,
sayth
hee
,
hath
not
yet
attained
the
thing
it selfe
.
And
an
Egge
is
something
:
but
it
is
not
yet
a
chicken
.
Beasts
then
bring
forth
yong
ones
:
but
Birds
bring
forth
onely
hope
of
yong
ones
.
Aug.
●e
ver.
Dom
ser.
29.
The
hope
then
of
a
good
man
is
somewhat
,
and
hath
some
ability
to
giue
him
satisfaction
for
the
present
,
though
it
be
not
so
much
nor
cannot
so
well
satisfie
as
the
glory
he
hopes
for
hereafter
.
It
is
a
morsell
to
stay
a
good
mans
stomacke
,
till
the
feast
of
the
Lambes
mariage
be
ready
,
where
he
shall
bee
fully
satisfied
.
Peraduenture
it
goes
not
well
with
him
now
,
but
it
will
goe
well
with
him
one
day
,
and
this
thought
vpholds
him
.
Thus
louing
Ionathan
comforts
deiected
Dauid
,
Feare
not
,
for
the
hand
of
Saul
my
father
shall
not
finde
thee
,
and
thou
shalt
be
King
ouer
Israel
,
and
I
shall
be
next
vnto
thee
;
and
that
also
Saul
my
father
knoweth
.
1
Sam.
23.17
.
So
the
good
man
knowes
,
and
his
aduersaries
are
not
altogether
ignorant
,
that
heauen
is
prepared
for
him
,
and
therewithall
he
satisfies
himselfe
.
A
yong
Prince
brought
vp
vnder
tutours
and
disciplined
by
meaner
men
then
himselfe
,
yet
rests
satisfied
,
because
he
liues
in
expectation
of
a
Kingdome
.
So
doe
Gods
Princes
being
exercised
by
wicked
men
looke
vp
to
heauen
,
and
quiet
themselues
.
Moses
lost
his
honours
in
Egypt
and
his
pleasures
to
suffer
afflictions
with
the
Israelits
,
Esteeming
the
reproach
of
Christ
greater
riches
,
Heb.
11.26
.
then
the
treasurs
in
Egypt
:
for
he
had
respect
to
the
recompence
of
the
reward
.
There
is
a
hope
of
worldly
preferments
,
which
oftentimes
brings
shame
,
because
men
hope
for
that
they
neuer
attaine
.
Rom.
5.2.5
.
But
this
hope
of
the
glory
of
God
,
following
iustification
,
maketh
not
ashamed
,
for
such
persons
neuer
misse
of
that
they
hope
for
.
Thus
many
strings
hath
a
good
man
to
his
bow
,
and
euery
one
helpes
to
further
his
selfe-satisfaction
.
If
a
threesold
cable
cannot
be
easily
broken
,
how
shall
an
eightfold
?
So
many
graces
of
Gods
Spirit
linked
together
in
one
soule
cannot
but
make
it
able
to
satisfie
it selfe
,
if
need
bee
,
without
helpe
of
others
.
For
each
of
these
hath
his
seuerall
force
,
and
therefore
as
being
ioyned
together
they
are
the
stronger
,
so
each
one
putting
forth
his
owne
vigour
,
what
cannot
be
done
by
one
,
is
done
by
another
.
As
the
Physitian
ioynes
many
things
in
one
potion
,
that
what
one
thing
cannot
helpe
,
another
may
,
so
God
ioynes
many
graces
in
a
good
mans
soule
,
that
where
one
grace
cannot
giue
him
satisfaction
for
the
present
,
another
may
.
There
is
not
any
truth
of
GOD
so
vndeniable
,
but
many
things
may
bee
,
yea
many
things
haue
beene
by
erronious
spirits
obiected
against
it
.
So
this
truth
of
GOD
so
honourable
to
God
and
so
comfortable
to
man
hath
not
wanted
many
engines
to
batter
it
,
yet
it
will
stand
inuincible
.
First
,
Obiect
.
1
it
hath
beene
obiected
that
Gods
seruants
haue
beene
so
farre
from
giuing
satisfaction
to
themselues
,
that
they
haue
beene
glad
to
begge
of
others
food
and
other
necessaryes
for
their
satisfaction
.
So
Dauid
was
faine
to
send
to
Nabal
for
food
for
himselfe
and
his
men
and
was
shamefully
denied
.
1.
Sam.
25.4
.
&c.
So
Lazarus
was
forced
to
begge
of
the
Rich-man
the
crummes
that
fell
from
his
Table
and
was
cruelly
starued
by
his
denyall
.
Luke
.
16.21
.
A
man
would
thinke
that
Nabal
were
better
able
to
giue
himselfe
satisfaction
then
Dauid
,
and
the
Rich-man
then
Lazarus
.
How
can
this
stand
with
selfe
satisfaction
?
I
answere
,
a
good
man
may
bee
without
many
outward
comforts
,
but
yet
hee
hath
an
internall
contentation
,
Answer
.
which
hee
can
oppose
against
all
outward
wants
and
vphold
himselfe
against
them
all
.
If
Dauid
haue
none
of
Naballs
victualls
,
yet
he
and
his
men
shall
bee
prouided
for
.
If
Lazarus
dye
for
lacke
of
the
Rich-mans
crummes
,
yet
hee
dyes
contentedly
,
and
is
by
Angells
conuayed
to
eternall
happinesse
.
There
bee
many
things
which
a
good
man
hath
not
,
but
there
is
nothing
which
hee
wants
.
For
he
that
is
well
contented
with
what
hee
hath
,
Diues
a
Dinus
,
quia
vt
Deus
nihil
indigere
videtur
.
Varro
de
ling.
Lat.
lib.
4.
Locuples
est
,
qui
paupertati
suae
aptus
est
,
et
paruo
se
diuitem
fecit
Sen.
ep.
108.
cannot
bee
said
to
want
any
thing
that
hee
hath
not
.
A
Rich-man
therefore
that
hath
enough
for
all
vses
,
is
called
in
Latine
Diues
from
Diuus
,
a
God
,
because
like
to
God
,
hee
seemes
to
stand
in
need
of
nothing
.
Let
Seneca
the
heathen
man
tell
how
a
poore
man
may
be
rich
,
and
a
man
of
a
meane
estate
wealthy
.
He
is
wealthy
whose
mind
is
fitted
to
his
pouerty
,
and
who
hath
made
himselfe
rich
hauing
but
small
possessions
.
If
a
heathen
man
could
thus
teach
a
poore
man
,
how
to
make
himselfe
rich
,
much
more
may
the
Scriptures
informe
him
.
Who
counts
the
Apostles
of
our
Lord
and
Sauiour
poore
,
though
they
had
forsaken
all
and
followed
Christ
,
when
hee
sees
how
rich
they
were
in
fayth
and
miracles
,
but
especially
in
sweet
contentment
?
Let
S.
Paul
speake
for
the
rest
,
Hôs
mêden
,
echon●es
c●i
pania
cat●chontes
.
2
Cor.
6.10
.
and
say
what
the
Apostles
were
,
as
hauing
nothing
,
and
yet
possessing
all
things
.
Shall
we
count
the
Angels
and
blessed
Spirits
in
heauen
poore
,
because
they
haue
no
meate
nor
drinke
,
nor
apparrell
?
The
Saints
had
more
apparrell
,
when
they
were
on
earth
,
and
more
food
,
yet
they
were
much
poorer
,
then
they
are
now
in
heauen
where
they
haue
none
.
But
to
mount
vp
to
the
example
of
examples
,
who
can
deny
God
himselfe
to
be
rich
?
For
euery
beast
of
the
Forrest
is
his
,
Psame
50.10
.
and
the
cattell
vpon
a
thousand
hills
.
All
men
receiue
all
their
treasures
from
him
,
yet
he
himselfe
heapeth
vp
no
gold
nor
siluer
.
A
good
man
then
that
is
most
like
God
of
all
his
creatures
,
somewhat
resembles
his
Maiesty
in
this
,
that
he
can
be
rich
,
although
he
lay
vp
no
money
.
His
internall
contentment
makes
him
wealthy
,
although
externall
things
flow
not
in
so
plentifully
to
him
as
vnto
others
.
Secondly
,
it
may
bee
obiected
,
Obiect
.
2
that
good
men
in
their
passions
doe
by
their
words
and
outward
gestures
declare
,
that
they
are
not
internally
satisfied
.
The
trembling
of
their
bodies
doth
in
imminent
perills
bewray
the
feare
of
their
mindes
.
The
teares
issuing
out
of
their
eyes
in
calamityes
falne
vpon
them
,
publisheth
to
others
the
greefe
of
their
harts
.
How
far
then
are
these
from
selfe-satisfaction
?
We
deny
not
,
Answer
.
but
a
good
man
may
be
troubled
with
greefe
or
feare
for
a
time
.
He
hath
not
changed
his
nature
but
is
as
sensible
of
misery
as
he
was
before
.
His
body
is
as
tender
:
his
heart
as
melting
as
any
mans
els
.
Besides
the
same
substance
of
nature
,
which
likes
not
to
be
afflicted
,
he
hath
the
same
corruption
of
nature
in
some
part
remaining
,
which
makes
him
too
sensible
of
worldly
vnkindnesses
,
and
too
lyable
to
Satans
temptations
,
and
wiles
.
No
maruaile
then
if
at
some
time
the
Diuell
doe
beguile
him
,
and
vrge
him
so
that
he
shew
forth
his
imperfections
to
the
world
,
and
his
discontent
vnto
his
neyghbours
.
But
yet
wee
say
though
the
troubled
channell
of
his
owne
imperfections
clog
his
heart
for
a
time
,
yet
is
there
pure
water
of
Gods
grace
therein
sufficient
to
giue
him
satisfaction
without
going
to
other
mens
riuers
,
if
he
doe
but
recollect
his
owne
forces
:
he
hath
matter
enough
to
satisfie
him
within
him
,
although
his
troubled
spirit
cannot
discerne
for
the
present
how
to
vse
it
.
A
while
after
when
his
passion
is
as
an
ague
fit
vanished
away
,
then
can
he
by
meditation
recall
his
wandring
thoughts
,
bring
them
into
order
and
settle
them
by
the
helpe
of
his
patience
and
innocency
and
other
forenamed
vertues
lodged
in
his
owne
brest
by
the
finger
of
God
.
So
then
for
all
this
bullet
,
the
fort
of
selfe-satisfaction
cannot
be
pierced
.
Thirdly
,
Obiect
.
3
it
is
obiected
,
a
godly
man
cannot
subsist
neither
naturally
nor
spiritually
in
this
life
without
the
helpe
of
Gods
creatures
.
If
he
want
food
,
he
will
be
starued
.
If
he
want
drinke
,
he
will
be
choaked
.
If
he
want
apparell
,
he
will
be
chilled
to
death
.
What
needed
God
to
haue
made
so
many
creatures
for
mans
vse
,
if
they
were
able
to
giue
satisfaction
to
themselues
?
For
his
spirituall
state
what
comfort
could
he
haue
to
come
into
Gods
Church
,
if
water
in
baptisme
did
not
assure
him
of
the
pardon
of
his
sinnes
?
What
hope
could
he
haue
of
heauen
if
Bread
and
Wine
in
the
Lords
supper
did
not
assure
him
that
Christ
dyed
for
him
,
and
that
by
fayth
in
him
he
may
attaine
life
euerlasting
?
How
can
he
be
sayd
to
bee
able
to
giue
satisfaction
to
himselfe
,
that
hath
neede
of
so
many
creatures
for
the
stay
of
his
naturall
and
spirituall
condition
?
For
answere
hereunto
,
Answer
.
we
must
take
notice
,
〈◊〉
a
godly
man
can
be
safe
and
may
be
saued
without
these
helpes
.
But
God
hath
giuen
him
these
,
for
to
make
his
passage
the
more
comfortable
.
His
creatures
hee
hath
afforded
him
both
for
aliment
for
his
naturall
life
,
and
props
to
vphold
his
fayth
for
the
comfort
of
his
soule
.
If
he
want
Gods
creatures
for
the
vpholding
of
his
naturall
life
,
he
knowes
that
eyther
God
will
vphold
him
without
these
,
for
Man
liueth
not
by
bread
alone
,
Math.
4.4
.
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
:
Or
else
God
will
take
him
to
his
heauenly
Kingdome
,
where
he
shall
need
none
of
these
.
If
he
be
denyed
the
Sacraments
,
he
knows
that
God
can
saue
him
without
them
so
he
haue
true
fayth
in
Christ
.
He
knows
Gods
couenant
is
good
though
no
seale
bee
set
to
it
.
It
is
not
in
Gods
couenant
as
it
is
in
mens
.
Seales
are
not
set
to
for
feare
of
any
vnfaythfulnes
in
God
that
promiseth
,
but
because
of
the
weakenes
of
our
fayth
in
giuing
credit
to
Gods
promises
.
The
good
man
then
well
weighing
Gods
power
and
Gods
promise
can
vphold
himselfe
in
the
want
of
bodily
foode
and
Sacraments
.
Lastly
,
it
is
obiected
,
Obiect
.
4
that
a
good
man
cannot
giue
satisfaction
to
himselfe
,
for
then
all
gouernment
in
Church
and
Commonwealth
would
be
ouerthrowne
.
A
good
man
cannot
liue
peaceably
without
the
helpe
of
the
Magistrate
.
Nay
he
needs
the
helpe
of
Princes
more
then
other
men
,
because
the
world
hates
him
,
and
his
religion
forbids
him
reuenge
by
reason
whereof
euery
wicked
man
will
play
vpon
him
,
and
shew
himselfe
ready
to
oppresse
him
.
1
Tim.
2.2
.
Therefore
S.
Paul
teacheth
vs
to
pray
,
For
Kings
,
and
for
all
that
are
in
authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godlines
and
honesty
.
Moreouer
a
good
man
cannot
liue
well
without
Ministers
to
instruct
him
in
Gods
will
.
To
this
end
God
hath
appointed
Pastours
and
Teachers
for
the
building
vp
the
Saints
till
we
come
to
perfection
of
knowledge
in
Christ
,
that
wee
may
not
be
carried
about
with
euery
wind
of
doctrine
.
●phe
4.11
,
12
,
13
,
14.
Without
these
politicall
and
ecclesiasticall
helpes
a
good
man
cannot
subsist
.
How
can
this
stand
with
selfe-satisfaction
?
Answer
.
True
it
is
a
good
man
receiues
much
comfort
from
both
these
,
and
blesseth
God
for
them
with
all
his
heart
.
Yet
hee
can
satisfie
himselfe
also
without
them
.
As
in
the
times
of
persecutions
by
heathnish
Emperours
when
such
were
depriued
of
their
liberty
,
shut
vp
in
dungeons
,
denied
the
benefit
of
subiects
,
and
the
freedome
of
the
Gospell
preached
:
nay
if
both
were
his
enemies
;
the
Magistrate
seekes
the
ruine
of
his
body
,
and
the
Minister
of
his
soule
,
if
the
one
should
mightily
oppresse
him
,
and
the
other
craftily
seduce
him
.
Yet
a
good
man
wold
vphold
and
satisfie
himselfe
with
that
store
of
grace
that
God
hath
planted
in
him
before
,
and
hold
on
without
both
these
,
nay
in
despight
of
them
,
till
he
attaine
to
liberty
vnlooked
for
vpon
earth
,
or
glory
vnspeakeable
in
heauen
.
All
these
cannons
then
nor
whatsoeuer
else
the
diuell
can
inuent
are
not
able
to
beate
downe
the
castle
of
selfe-satisfaction
.
But
it
stands
firme
,
and
will
stand
to
the
end
,
that
how
soeuer
things
alter
in
the
world
,
a
good
man
will
be
able
to
satisfie
himselfe
with
those
graces
that
God
hath
giuen
him
,
and
so
to
stand
vpon
his
owne
bottome
,
when
great
and
rich
mens
estates
come
tottering
downe
to
the
ground
,
and
no
man
can
vphold
them
.
Thus
haue
we
wandred
vp
and
downe
the
garden
of
the
soule
to
view
those
sweete
flowers
that
giue
contentment
to
a
good
man
,
and
those
medicinable
herbes
that
helpe
him
to
cure
all
the
maladies
of
his
soule
.
All
which
grow
within
the
wals
of
his
owne
garden
that
they
may
be
ready
for
seruice
when
ill
sauours
or
spirituall
distempers
shall
oppresse
the
soule
.
Now
are
we
to
come
to
shut
vp
all
with
application
.
First
,
Vse
1
from
these
flowers
a
good
man
may
gather
the
hony
of
comfort
to
carry
home
to
the
hiue
of
his
soule
to
feed
vpon
in
the
winter
of
discontent
.
For
comfore
.
It
tels
him
he
hath
attained
to
the
best
condition
in
the
world
.
There
can
be
no
better
state
,
then
for
a
man
to
be
filled
with
grace
from
aboue
,
that
he
be
able
in
time
of
need
to
vphold
,
nay
to
satisfie
himselfe
without
the
helpe
of
any
other
creature
.
Nay
that
he
bee
able
to
stand
his
owne
ground
and
to
make
good
his
owne
condition
in
despight
of
the
subtilty
of
all
crafty
politicians
,
and
the
power
and
malice
of
all
worldly
tyrants
.
Nay
in
despight
of
all
creatures
and
which
are
the
most
powerfull
of
all
creatures
,
and
most
malicious
,
of
the
gates
of
hell
.
He
is
a
member
of
the
Church
which
is
built
vpon
the
rocke
,
Math.
16.18
.
and
therefore
the
gates
of
hell
cannot
preuaile
against
him
.
When
he
seeth
troubles
spirituallor
corporall
approach
vnto
him
,
then
let
him
looke
inward
,
and
gather
together
the
forces
of
his
soule
,
and
then
may
he
boldly
looke
dangers
in
the
face
,
and
not
feare
to
ouercome
them
:
Thus
Dauid
oppressed
with
many
enemies
comforts
himselfe
against
them
,
and
lies
downe
quietly
without
feare
of
them
,
I
layd
me
downe
and
slept
,
Psalme
35
,
6.
I
awaked
for
the
Lord
sustained
me
.
I
will
not
be
afraid
of
ten
thousands
of
people
,
that
haue
set
themselues
against
me
round
about
.
So
is
the
seruant
of
God
by
Gods
goodnes
made
as
it
were
a
little
God
vpon
earth
,
Cultum
tantùm
Deo
deberi
dicimus
,
qui
verus
est
Deus
,
facitque
suos
cultores
Deos.
Aug.
de
ciu
,
Dei
.
l.
10.
c●a
.
able
through
Gods
grace
to
stand
of
himselfe
against
all
oppositions
,
and
to
satisfie
himselfe
in
all
occurrents
.
O
happy
condition
,
and
most
happy
man
that
hath
attained
to
it
.
Secondly
,
Vse
2
a
good
man
may
from
hence
receiue
singular
direction
.
For
direction
.
Let
him
not
hunt
for
felicity
abroad
in
the
world
,
which
hee
may
finde
at
home
within
his
owne
wals
.
Who
would
not
begge
him
for
a
foole
that
hauing
a
fountaine
of
his
owne
at
hand
,
would
run
to
other
mens
to
seeke
for
water
?
So
vaine
a
thing
is
it
for
a
man
to
seeke
for
satisfaction
from
the
wealth
or
honours
of
the
world
abroad
which
he
might
find
much
more
comfortably
,
and
infallibly
from
his
owne
conscience
within
doores
.
For
when
all
the
wealth
of
the
world
cannot
satisfie
the
minde
,
peace
of
conscience
can
.
Let
other
men
seeke
with
all
eagernes
for
worldly
commodities
,
&
place
their
sole
satisfaction
in
them
.
Dauid
will
place
it
in
Gods
fauour
.
With
the
light
of
thy
countenance
Thou
hast
put
gladnes
in
my
heart
more
then
in
the
time
,
Psalme
4.7
.
that
their
corne
and
their
wine
increased
.
Shew
thou
thy selfe
a
good
man
by
thy
contentednes
,
when
thou
wantest
outward
comforts
and
riches
in
the
world
.
Looke
vpon
the
wide
sea
,
behold
how
euery
day
it
sends
forth
plenty
of
waters
into
all
the
riuers
about
it
,
&
daily
takes
them
backe
againe
,
yet
is
the
sea
neuer
dry
,
neither
doth
it
euer
want
water
.
Goe
thou
and
doe
likewise
.
Shew
thy selfe
as
well
satisfied
when
floods
of
wealth
are
flowed
from
thee
,
as
when
springs
of
riches
run
vnto
thee
.
So
shalt
thou
bee
to
the
world
a
proofe
of
the
text
,
and
an
example
of
selfe-satisfaction
.
Thirdly
,
Vse
3
it
may
informe
wicked
men
what
tickle
termes
they
stand
vpon
,
For
information
.
and
how
great
a
mischiefe
the
want
of
goodnes
is
:
their
conscience
is
vnquiet
perhaps
.
Al
the
world
cannot
giue
them
satisfaction
who
might
receiue
it
from
their
owne
consciences
,
if
they
were
good
and
feared
God
.
Perhaps
their
conscience
is
quiet
for
the
present
.
So
may
the
sea
be
for
a
time
,
but
euery
little
wind
will
moue
it
and
suddenly
make
it
rage
.
The
wicked
are
like
the
troubled
Sea
,
Esay
57.20.21
when
it
cannot
rest
whose
waters
cast
vp
mire
and
dirt
.
There
is
no
peace
saith
my
God
,
to
the
wicked
.
So
miserable
is
the
condition
of
a
wicked
man
,
that
he
hath
no
assurance
of
quietnesse
,
nor
no
solid
satisfaction
in
vnquietnesse
of
mind
.
They
that
want
goodnes
are
no
where
assured
to
remaine
quiet
,
much
lesse
are
they
able
to
giue
satisfaction
to
themselues
for
this
is
a
good
mans
priuiledge
,
and
a
wicked
man
hath
no
share
in
it
.
So
the
want
of
goodnes
both
layes
a
man
open
to
a
world
of
mischiefes
,
and
also
depriues
him
of
all
meanes
of
selfe-satisfaction
.
Lastly
Vse
.
4
all
that
hath
beene
spoken
may
serue
for
prouocation
,
For
prouocation
.
to
stirre
vp
euery
one
with
all
his
might
to
seeke
after
goodnesse
.
This
is
the
onely
way
to
selfe-satisfaction
.
A
wicked
man
when
his
goods
are
lost
,
raues
and
rages
,
as
if
he
had
lost
all
his
happines
.
A
goodman
quiets
himselfe
with
holy
Iob
,
Iob.
1.21
.
Naked
came
I
out
of
my
mothers
wombe
:
and
naked
shall
I
returne
thither
:
the
Lord
gaue
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
A
wicked
man
when
his
body
is
sicke
,
and
he
disquieted
with
paine
,
and
in
feare
of
death
,
quakes
for
feare
of
hell
torments
.
A
goodman
concluds
with
S.
Paul
,
2
Cor.
5.1
.
We
know
that
if
our
earthly
house
of
this
tabernacle
were
disolued
,
we
haue
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
Heauens
.
A
wicked
man
when
his
friends
forsake
him
,
So
the
words
are
in
the
Hebrew
.
Hee
meanes
that
Christ
will
plead
for
him
to
God
the
Father
.
Iob.
16.20.21
.
cryes
out
against
the
perfidiousnesse
of
this
age
and
the
vnfaithfullnesse
of
the
world
.
A
good
man
lookes
vp
vnto
God
in
Christ
as
Iob
did
before
him
,
saying
,
My
friends
are
my
scorners
:
but
mine
eye
powreth
out
teares
vnto
God
.
And
he
will
pleade
for
man
with
God
,
and
the
Sunne
of
man
for
his
friend
.
A
wicked
man
when
wars
rage
and
the
trumpets
sound
in
his
eares
,
and
the
sword
glitters
in
his
eyes
,
finds
his
heart
dead
within
him
like
Naballs
.
1
Sam.
24.37
.
Psalme
46.1.2
.
A
good
man
resolues
with
Dauid
,
God
is
my
refuge
and
strength
:
a
very
present
helpe
in
trouble
.
Therfore
will
I
not
feare
,
though
the
earth
be
remoued
:
&
though
the
Mountaines
be
carried
into
the
midst
of
the
Sea
.
Behold
a
man
able
to
stand
of
himselfe
,
when
Mountaines
are
mooued
,
and
to
giue
himselfe
satisfaction
,
when
the
stable
earth
is
fleeting
.
A
good
man
is
like
a
die
,
throw
it
which
way
you
will
,
it
is
alwayes
square
:
so
is
a
good
man
euer
the
same
in
his
maine
and
generall
carriage
,
how
euer
for
the
present
he
may
be
daunted
at
some
sudden
accident
vnlooked
for
in
the
world
.
Stu●tus
vt
luna
mutatur
:
sapiens
vt
,
sol
.
In
sole
et
f●ruor
et
splendor
stabilis
in
luna
solus
splendor
,
atque
is
ommino
●muta●ilis
et
incertus
qui
nunquam
in
eodem
statu
permaneat
.
Ber
de
Beata
.
Mar.
The
foole
,
saith
Bernard
,
is
changeable
like
the
Moone
:
but
the
wise
man
is
constant
like
the
Sun
.
In
the
Sun
there
is
both
heate
and
brightnes
constant
,
in
the
Moone
onely
brightnes
,
and
that
altogether
mutable
&
vncertaine
,
as
neuer
remaining
in
any
condition
.
In
al
the
creatures
God
hath
placed
somewhat
to
proue
them
to
bee
his
:
somwhat
to
resemble
him
and
somwhat
aboue
the
power
of
any
creature
to
infuse
,
that
it
might
appeare
to
be
Gods
workmanship
:
especially
in
a
good
man
God
hath
placed
selfe-satisfaction
,
whereby
hee
is
most
like
his
Creatour
,
and
which
none
could
put
into
him
but
God
,
that
God
might
haue
all
the
glory
of
it
.
To
conclude
,
goodnes
and
selfe-satisfaction
,
holines
&
happines
goe
together
.
Reuel.
20
:
6.
Indè
beatus
vndè
bonus
Aug.
ep.
121.
Blessed
and
holy
is
he
that
hath
part
in
the
first
resurrection
.
On
which
words
S.
Augustine
shortly
and
sweetly
comments
,
He
is
therefore
happy
,
because
he
is
good
.
wouldst
thou
then
be
safe
?
Get
goodnes
that
thou
mayest
haue
selfe-satisfaction
in
this
world
,
and
thou
shalt
be
sure
of
eternall
hapinesse
in
the
world
to
come
.
Which
God
grant
euery
one
of
vs
,
through
Iesus
Christ
,
our
Sauiour
,
Amen
.
FINIS
.