A
DISCOVRSE
ABOVT
THE
STATE
OF
TRVE
HAPPINESSE
.
PSALM
.
1.
1
Blessed
is
the
m●n
that
doth
not
walke
in
the
counsell
of
the
wicked
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seat
of
the
scornefull
.
2
But
his
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
.
THere
is
no
greater
encouragement
,
or
stronger
motiue
,
to
stirre
a
man
to
an
eager
,
and
earnest
pursuite
of
the
meanes
then
to
purpose
vnto
him
an
end
,
wherein
at
length
his
heart
may
repose
,
as
in
a
concurrence
of
all
comforts
and
contentments
.
To
which
,
there
is
no
possibilitie
of
attainment
,
but
by
purenesse
of
heart
,
holinesse
of
life
,
constancie
in
a
course
of
sanctification
;
which
only
leade
vnto
the
face
,
and
presence
of
God
,
where
,
and
with
whom
alone
is
the
highest
perfection
of
blisse
,
a
riuer
of
infinite
pleasures
,
the
well
of
life
,
and
endlesse
rest
of
all
created
desires
.
For
the
capacitie
of
mans
soule
,
cannot
possibly
be
filled
with
the
sufficiencie
of
any
creature
;
no
,
not
with
a
world
of
creatures
;
for
they
are
all
nothing
to
the
worth
of
a
mans
soule
;
Christ
himselfe
hauing
preferred
it
in
valuation
:
What
shall
it
profit
a
man
,
though
he
should
win
the
whole
world
,
if
he
lose
his
owne
soule
?
And
therfore
can
neuer
be
free
from
motion
and
vexation
;
vntill
it
reach
vnto
,
either
in
certaine
hope
,
or
actuall
fruition
,
an
obiect
,
infinite
,
as
well
in
excellencie
of
nature
,
as
duration
of
time
.
Blessed
then
was
the
wisdome
of
the
disposer
of
these
heauenly
Songs
of
Dauid
;
whether
it
was
himselfe
,
or
Ezra
,
or
whomsoeuer
,
in
that
he
prefixed
this
excellent
Psalme
,
as
a
preface
to
all
the
rest
;
wherein
is
proposed
,
and
comprised
a
matchlesse
happines
;
whereby
the
godly
man
,
may
euen
in
this
life
flouris●
like
a
Palme
tree
,
like
a
Cedar
in
Lebanon
;
refreshed
continually
with
riuers
of
ioies
,
and
comforts
,
shed
into
his
heart
by
the
spirit
of
God
:
and
may
stand
like
mount
Zion
vnas●onished
and
vnremou●d
,
as
bold
as
Lions
thorow
this
valley
of
teares
,
amid
the
mercilesle
vexations
of
prophane
men
;
walke
vpon
the
Lion
and
Aspe
,
the
young
Lion
and
the
Dragon
we
may
tread
vnder
feet
;
and
hereafter
be
sure
to
be
satisfied
with
the
fulnesse
of
ioy
in
the
presence
of
God
,
and
with
pleasures
at
his
right
hand
for
euermore
.
This
happie
man
is
here
described
vnto
vs
by
many
arguments
.
First
,
are
laid
downe
his
markes
,
and
properties
;
negatiue
,
and
affirmatiue
,
in
the
two
first
verses
.
Secondly
,
his
happinesse
is
liuelily
set
out
by
a
similitude
,
in
the
third
verse
.
Illustrated
by
an
opposition
of
the
miserie
,
and
vnhappie
condition
of
the
wicked
,
in
the
fourth
and
fifth
verses
.
Concluded
with
the
causes
of
them
both
,
to
wit
,
of
the
happinesse
of
the
godly
,
and
vengeance
vpon
the
wicked
,
in
the
last
verse
.
The
negatiue
properties
in
the
first
verse
are
three
:
Hee
doth
not
walke
in
the
Counsell
of
the
wicked
;
He
doth
not
stand
in
the
way
of
sinners
;
He
doth
not
sit
in
the
seat
of
the
scornofull
;
amplified
with
a
threefold
gradation
in
the
persons
,
actions
,
and
obiects
of
the
actions
.
The
gradation
in
the
persons
,
the
wicked
,
sinners
,
and
scornefull
,
implies
all
forts
of
vngodlie
men
.
The
gradation
in
the
actions
,
walke
,
stand
,
and
sit
,
all
manner
of
commerce
,
and
correspondence
with
them
.
The
gradation
in
the
obiects
,
the
counsell
,
way
,
and
feare
,
all
kind
of
iniquitie
;
inward
corruptions
,
or
outward
impieties
.
The
whole
verse
laboureth
with
an
emphaticall
exaggeration
,
to
set
downe
hi●
blessed
forbearance
of
sinne
,
and
communicating
with
sinfull
men
.
The
second
verse
containing
his
imploiment
in
pietie
,
seemeth
to
answer
in
opposition
,
the
three
negatiues
,
with
three
affirmatiues
.
His
delighting
in
the
Law
of
the
Lord
,
is
opposed
to
the
counsell
of
the
wicked
.
His
mediation
,
and
exercise
in
that
Law
to
the
way
of
sinners
.
Day
and
night
:
there
is
his
constancie
,
and
habit
,
oppos'de
to
the
seate
of
the
scornefull
.
Why
then
,
let
the
prophane
,
and
flattering
world
say
what
it
will
:
let
sensuall
,
and
vnsanctified
men
iudge
as
they
lift
.
That
man
,
and
that
man
alone
is
truly
,
and
euerlasting
happie
:
That
walketh
not
in
the
counsell
of
the
wicked
;
that
is
,
that
doth
not
delight
in
their
vaine
imaginations
,
sinfull
affections
,
lustfull
desires
,
speculatiue
wantonnesse
.
In
their
proud
and
swelling
thoughts
;
which
conceiue
mischiefe
,
and
bring
forth
a
lie
;
chaffe
,
&
bring
forth
stubble
;
the
wind
and
bring
foorth
the
whirlewind
.
That
doth
not
partake
with
their
impotent
passions
,
vnhallowed
policies
;
their
exorbitant
,
and
indirect
proiects
,
for
their
pleasures
,
honours
,
and
profits
.
Whose
soules
desire
not
to
come
into
the
secret
of
their
cruell
consultations
,
and
malicious
designments
.
In
a
word
,
whose
heart
hateth
,
and
abominateth
all
venome
of
inward
pollution
,
that
hath
either
fountaine
or
seate
in
any
power
of
the
soule
.
That
standeth
not
in
the
way
of
sinners
.
That
is
,
that
breaketh
not
into
open
prophanenesse
;
that
imitateth
not
their
actions
,
and
conuersation
.
Whose
mouth
is
not
full
of
bitternesse
and
lying
;
whose
lippes
a●e
not
infected
with
the
poison
of
Aspes
▪
whose
hands
are
not
ful
of
bribes
,
and
falshood
;
whose
f●et
are
not
swift
,
to
run
after
mischiefe
,
vanitie
,
and
leaud
companions
.
That
●itteth
not
in
the
seate
of
the
scornefull
.
That
is
,
that
confineth
not
himselfe
to
the
chaire
of
iniquitie
;
that
confirmeth
not
himselfe
in
his
malice
and
hardnesse
of
heart
;
that
doth
not
make
a
mooke
of
sinne
,
and
iest
with
the
sacred
word
of
God
;
that
doth
not
direct
the
poisonous
arrow
of
a
spi●●full
tongue
,
euen
at
the
apple
of
Gods
own
cie
,
his
dearest
Saints
and
seruants
.
That
,
with
the
scorner
,
doth
not
dare
the
highest
maiestie
of
the
Almightie
,
to
whet
his
glittering
sword
,
and
take
hold
on
iudgement
;
to
put
on
his
habergeon
of
righteousnesse
,
and
the
garments
of
vengeance
for
clothing
:
saying
,
as
it
is
Isai.
5.19
.
Let
him
make
speed
:
let
him
hasten
his
worke
,
that
we
may
see
it
:
and
let
the
counsell
of
the
holy
one
of
Israel
draw
neere
,
&
come
,
that
we
may
know
it
.
Thus
farre
his
forbearance
of
sinfull
actions
.
Now
followes
his
practise
in
actions
of
pietie
.
But
his
delight
is
in
the
Law
of
the
Lord
.
That
is
,
the
whole
doctrine
diuinely
inspired
is
the
very
ioy
of
his
heart
,
and
delight
of
his
soule
.
It
is
sweeter
vnto
him
then
hony
,
&
the
hony
combe
.
It
is
more
pretious
vnto
him
than
gold
,
yea
,
then
much
fine
gold
.
It
is
more
worth
vnto
him
,
then
heauen
,
and
earth
.
And
when
the
heart
is
once
enkindled
with
loue
,
there
the
imagination
embraceth
with
dearest
apprehension
;
the
thoughts
are
impatient
of
any
other
obiect
;
all
the
powers
of
the
soule
are
vnited
in
a
strong
endeauour
for
the
attainment
.
The
whole
mind
must
needs
be
possest
with
meditation
▪
If
he
delight
in
the
Law
of
the
Lord
,
hee
must
needs
meditate
therein
.
And
this
feruencie
of
the
heart
,
cannot
possible
be
enclosed
within
the
compasse
of
the
breast
:
it
will
spread
it selfe
in
speech
and
actions
.
As
is
plaine
,
Psalm
.
37.30
.
The
mouth
of
the
righteous
will
speake
of
wisedome
,
and
his
tongue
will
talke
of
iudgement
.
The
reason
followes
.
For
the
Law
of
his
God
is
in
his
heart
.
And
Psalm
119
,
167.
My
soule
hath
kept
thy
testimonies
:
for
I
loue
them
exceedingly
.
And
this
loue
,
delight
,
meditation
,
and
exercise
in
the
Law
of
God
,
of
this
happie
man
,
is
not
as
a
morning
cloud
,
and
as
the
morning
dew
,
before
the
Sunne
:
but
like
the
light
of
the
Sunne
,
that
shineth
more
and
more
,
vnto
the
perfect
day
.
It
is
not
for
a
start
,
for
feare
,
for
restraint
,
for
reputation
,
for
aduantage
▪
or
to
couer
the
terrors
of
conscience
,
for
a
while
,
with
a
few
flashes
of
deceiueable
comforts
,
out
of
some
misapplied
promises
in
the
word
of
God
:
but
it
is
out
of
a
free
resolution
,
and
with
vndaunted
constancie
day
and
night
.
But
giue
me
leaue
,
I
beseech
you
,
before
I
proceed
to
the
explication
of
the
rest
;
or
deduction
of
Doctrines
from
these
particulars
;
to
propose
vnto
you
this
generall
Doctrine
,
which
hath
his
strength
from
the
body
of
the
Psalme
,
and
the
maine
scope
of
the
spirit
of
God
.
There
is
in
the
booke
of
God
,
proposed
▪
and
offored
vnto
vs
,
an
happinesse
,
standing
in
opposition
,
to
all
the
vaine
felicities
,
which
ancient
Philosophers
deuisde
out
of
their
deep
speculations
;
or
prophane
men
frame
out
of
their
corrupt
affections
:
not
consisting
in
pleasures
,
riches
,
honours
,
greatnes
;
in
ciuill
honesty
,
formall
hypocrisie
;
or
the
whole
possibility
of
nature
:
but
in
supernaturall
grace
,
and
the
blessed
consequents
.
The
whole
book
of
Ecclesiastes
,
Salomons
sacred
retractations
,
is
a
large
,
and
sound
demonstration
of
this
Doctrine
.
Salomon
was
sonne
vnto
the
worthiest
king
,
that
euer
swayed
scepter
vpon
earth
;
and
he
was
predecessor
in
the
royall
line
vnto
the
Sonne
of
God
;
and
so
matchlesse
for
nobility
,
if
true
happinesse
had
consisted
therein
.
He
was
king
of
Ierusalem
,
the
lady
of
the
world
,
the
perfection
of
beauty
,
and
the
ioy
of
the
whole
earth
.
Hee
gaue
siluer
,
as
stones
,
and
gaue
cedars
as
the
wild
figtrees
,
that
grow
abundantly
in
the
plaine
.
He
built
him
houses
,
and
planted
Vineyards
.
He
prouided
him
men
fingers
,
and
women
fingers
;
and
the
delights
of
the
sonnes
of
men
.
Whatsoeuer
his
eyes
desired
,
he
with
held
it
not
from
them
:
and
withdrew
not
his
heart
from
any
ioy
.
For
wisedome
,
and
vnderstanding
,
hee
had
a
large
heart
,
euen
as
the
sand
,
that
is
on
the
sea
shore
.
It
speculatiue
knowledge
,
hee
excelled
the
wisedome
of
all
the
children
of
the
East
;
and
all
the
wisedome
of
Egypt
.
Hee
was
able
to
discourse
from
the
cedar
tree
,
that
is
in
Lebanon
,
euen
vnto
the
Hyssope
,
that
springeth
out
of
the
wall
.
In
wisedome
of
politie
,
and
gouernment
,
there
was
none
like
vnto
him
before
him
,
neither
after
him
shall
arise
the
like
vnto
him
.
So
that
Salomon
was
the
most
fit
,
and
absolute
man
,
that
euer
liued
,
both
for
ability
in
vnderstanding
,
abundance
in
possession
,
and
desire
in
searching
,
to
take
an
exact
measure
,
and
the
●tmost
extent
,
of
the
worth
and
sufficiencie
of
all
creatures
;
and
to
raise
from
them
the
best
contentments
they
could
possiblie
afford
Yet
when
he
had
wearied
himselfe
in
the
variety
of
passages
of
this
life
;
and
in
the
book
of
E●clesiastes
becomes
a
publick
penitentiary
to
the
whole
Church
,
and
to
all
posterity
;
see
his
iudgement
:
he
vtterly
disauowes
and
disclaimes
them
all
,
as
miserable
comforters
,
as
meere
shadowes
,
and
dreames
;
wherin
there
is
no
more
matter
of
sound
comfort
,
then
there
is
light
in
the
greatest
darknesse
,
or
taste
in
the
white
of
an
egge
.
He
saies
of
laughter
,
thou
art
mad
,
and
of
ioy
,
ha●
is
this
that
thou
doest
?
And
whereas
wisedome
and
knowledge
,
are
the
most
incomparable
treasures
this
transitorie
world
hath
;
in
the
multitude
of
wisedome
is
much
griefe
:
and
hee
that
increaseth
knowledge
,
increaseth
sorrow
.
And
of
these
,
and
all
other
things
vnder
the
sunne
;
yea
,
and
if
to
the
glory
of
all
created
natures
,
were
an
addition
of
ten
thousand
excellencies
,
that
neuer
man
saw
,
or
enioyed
;
hee
hath
pronounced
of
them
all
,
in
respect
of
true
happinesse
,
and
diuided
from
the
grace
and
feare
of
God
,
and
a
sanctified
heart
;
that
they
are
all
vanity
.
And
if
he
had
staied
there
,
it
had
beene
well
;
that
argues
but
a
passiue
imperfection
,
and
a
weakenesse
of
being
in
the
things
themselues
;
but
they
are
vexation
of
spirit
.
Nothing
in
themselues
,
yet
full
of
power
,
and
actiuity
to
inflict
vengeance
,
and
vexa●ion
vpon
the
spirit
of
a
man
.
The
spirit
of
a
man
being
sound
in
sincerity
,
and
seconded
with
a
good
conscience
,
is
able
to
beare
out
his
infirmities
,
and
all
the
miseries
incident
to
his
nature
:
It
is
able
to
passe
by
,
with
a
resolute
,
and
contented
patience
,
the
lying
imputations
of
the
prophanest
malice
:
It
is
able
by
the
grace
of
God
,
to
encounter
with
the
terrors
of
death
,
and
the
fearefulnesse
of
the
graue
;
yea
,
to
endure
with
a
gratious
humility
euen
the
pr●sence
of
God
,
and
Angels
at
that
great
day
.
But
a
wounded
,
and
an
afflicted
spirit
who
can
beare
?
If
the
eye
bee
darke
,
how
great
is
that
darken●sse
?
If
the
spirit
of
a
man
,
which
should
refresh
all
the
faculties
of
the
soule
with
comfortable
cheerefulnesse
,
and
fill
the
whole
body
with
a
liuely
vigour
,
bee
it selfe
wounded
with
vexation
and
ter●or
;
how
comfortlesse
is
that
man
?
I●
his
strength
were
the
strength
of
stones
,
and
his
flesh
of
brasse
;
yet
would
the
torment
of
a
bitter
afflicted
soule
grinde
him
to
powder
;
and
melt
as
the
dew
before
the
sunne
,
whatsoeuer
hee
accounteth
strongest
,
and
most
powerfull
to
relieue
his
heauinesse
;
it
would
turne
all
his
choisest
,
and
dearest
pleasures
into
worme
wood
and
bitternesse
.
And
this
v●xation
,
with
which
riches
,
honours
,
or
what
other
vanitie
desirable
in
this
life
doth
afflict
the
vnregenerate
heart
,
is
twofold
:
In
the
verie
pursuit
of
them
,
is
much
anguish
,
many
greeuances
,
feares
,
i●alousies
,
disgraces
,
interruptions
,
discontentments
.
But
after
the
vnsanctified
enioying
of
them
,
followes
the
sting
of
conscience
,
that
will
euerlastingly
v●xe
the
soule
;
which
is
the
very
earnest
of
the
fire
of
hell
;
by
which
,
a
man
doth
expect
with
vnconceiueable
horrour
,
the
consummation
of
the
wrath
of
God
;
which
burneth
farre
hotter
,
and
more
vnquenchably
,
then
any
fire
,
though
augmented
with
infinite
riuers
of
brimstone
,
to
be
powred
vpon
his
body
and
soule
for
euermore
,
in
the
world
to
come
.
How
then
possibly
can
there
be
any
happinesse
in
these
vexations
?
Wherefore
Salomon
hauing
proued
the
negatiue
part
of
my
doctrine
,
concludes
the
positiue
in
the
last
chapter
:
That
to
feare
God
,
with
reuerent
regard
to
keepe
his
commandements
,
is
the
onely
way
to
be
possest
of
true
happinesse
,
to
find
peace
of
conscience
,
and
assurance
of
the
fauor
of
God
.
For
let
a
man
,
while
he
will
,
in
this
world
of
vanity
,
either
sport
himselfe
in
the
soft
,
and
greene
way
of
fading
pleasures
;
or
please
himselfe
in
the
glorious
miseries
,
of
honours
and
high
places
;
or
tire
himselfe
in
the
toyles
of
vnsatiable
greedinesse
;
or
braue
it
in
his
othes
,
blasphemies
,
and
strength
of
powring
in
strong
drinke
;
or
tread
the
fearefull
and
desperate
path
of
contempt
of
the
power
of
religion
,
the
truth
of
God
,
and
sincerity
of
his
saints
:
all
the
while
,
when
he
is
at
the
best
,
hee
is
but
as
the
raging
sea
,
that
cannot
rest
.
For
so
Isaiah
compares
the
wicked
,
Chap.
57.20
.
The
sea
,
you
know
,
is
not
onely
many
times
tossed
,
and
tumbled
vp
and
downe
,
with
windes
and
tempests
;
but
euer
inwardly
disquieted
,
euen
with
her
owne
motions
,
casting
vp
continually
mire
and
dirt
vpon
the
shore
,
and
breaking
into
some
her
proudest
waues
against
the
rockes
:
Euen
so
the
heart
of
that
man
,
which
hath
reposed
his
affections
vpon
the
glory
of
this
life
,
is
not
onely
many
times
disquieted
,
and
cast
downe
with
outward
crosses
and
occurrents
;
as
with
losse
of
friends
,
discountenance
of
great
ones
,
disappointment
of
his
hopes
,
and
preferments
;
with
wrongfull
railings
,
and
disgraces
;
with
looking
vpon
the
day
of
his
death
,
and
vengeance
vpon
the
wicked
;
with
all
disturbers
of
his
security
in
his
pleasures
,
and
dignities
:
but
is
also
besides
the
restlesse
torture
of
his
conscience
,
euer
from
within
,
foaming
out
his
owne
shame
,
the
dishonour
of
God
,
and
the
vexation
of
his
brethren
.
But
it
is
not
so
with
him
,
that
holds
the
feare
of
God
,
for
his
surest
sanctuarie
,
that
hath
resolued
to
resigne
vp
himselfe
in
holy
obedience
to
the
will
of
God
.
His
heart
is
like
the
vpper
part
of
the
world
;
which
is
euer
full
of
serenitie
,
constancie
,
and
brightnesse
;
be
the
aire
below
,
neuer
so
troubled
with
stormes
and
thunders
;
or
the
earth
with
commotions
and
tumults
.
For
let
there
be
about
him
,
the
deuouring
sword
of
the
Tyrant
,
the
consuming
flames
of
persecution
,
the
keene
razours
of
lying
tongues
,
the
mouthes
of
Lions
,
the
cruell
combinations
of
his
enemies
;
nay
,
let
the
earth
be
moued
,
and
let
the
mountaines
fall
into
the
middest
of
the
sea
:
yet
his
heart
is
ioyfull
,
patient
,
resolute
,
and
contented
.
But
to
descend
more
specially
to
the
particulars
of
the
negatiue
part
of
my
Doctrine
:
let
me
adde
to
the
many
and
strong
reasons
of
the
ancient
Philosophers
,
and
late
Schoolmen
,
against
pleasures
,
riches
,
and
honours
,
these
three
;
which
will
for
euer
vtterly
disable
them
for
claiming
any
shew
of
interest
in
mans
happinesse
.
First
,
they
cannot
possibly
fill
the
vnlimited
desire
of
the
soule
.
For
although
the
treasures
,
the
greatnes
,
the
delights
of
all
men
liuing
,
were
in
the
present
possession
of
one
:
yet
somewhat
besides
,
and
aboue
all
this
,
there
would
still
bee
sought
,
and
earnestly
thirsted
for
.
Nay
,
it
is
certaine
,
if
one
man
were
not
onely
crowned
with
the
soueraignty
of
all
the
kingdomes
of
the
earth
,
but
besides
,
were
made
commander
of
the
motions
of
the
sunne
,
and
the
glory
of
the
starres
;
yet
the
restlesse
eye
of
his
vnsatisfied
vnderstanding
,
would
peepe
and
prie
beyond
the
heauens
,
for
some
hidden
excellencie
and
supposed
felicity
,
which
the
whole
compasse
of
this
created
world
cannot
yeeld
.
So
vnquenchable
is
the
thirst
of
mans
soule
,
vntill
it
bathe
it selfe
in
the
riuer
of
life
,
and
in
the
immeasurable
Ocean
of
goodnesse
and
wisedome
.
So
impossible
is
it
,
that
this
materiall
world
,
with
all
her
perfections
,
should
be
a
proportionable
obiect
to
so
pretious
a
nature
;
or
that
so
diuine
a
sparkle
should
cease
rising
and
aspiring
,
vntill
it
ioyne
it selfe
to
that
infinite
flame
of
glory
and
maiesty
,
from
whence
it
first
issued
.
Secondly
,
they
cannot
secure
the
conscience
distressed
with
the
apprehension
of
the
wrath
of
God
,
or
preuent
his
iudgements
.
Memorable
is
that
horrible
amazement
,
that
surprised
the
heart
of
Belshazzar
〈◊〉
his
greatest
iollities
.
Melting
hee
was
in
pleasures
,
and
deliciousnesse
;
solacing
himselfe
amongst
his
wiues
,
and
concubines
;
carousing
in
the
golden
,
and
siluer
vessels
of
the
Temple
.
But
when
there
appeared
fingers
of
a
mans
hand
,
which
wrote
ouer
against
the
Candlesticke
vpon
the
plaister
of
the
wall
:
a
remembrancer
vnto
his
conscience
,
how
contemptuously
,
and
sacrilegiously
he
had
dishonoured
the
highest
Maiestie
;
and
that
the
vials
of
Gods
heauie
vengeance
were
ready
to
bee
powred
vpon
his
head
,
all
the
ioyes
of
his
royall
pompe
vanished
as
the
smoke
.
For
then
the
Kings
countenance
was
changed
,
and
his
thoughts
troubled
him
,
so
that
the
ioynts
of
his
Ioynes
were
loosed
,
and
his
knees
smote
one
against
the
other
.
And
now
,
one
pang
of
his
wounded
conscience
did
much
more
torment
him
,
then
the
kingdome
,
maiestie
,
glory
,
and
honour
,
which
he
receiued
from
his
father
Nabuchadnezzar
could
euer
comfort
him
.
So
,
I
doubt
not
,
but
many
times
,
the
hearts
of
many
glorious
Ones
in
this
life
,
that
are
not
in
trouble
like
other
men
;
but
spread
themselues
as
greene
bay-trees
;
when
they
heare
the
certaine
iudgements
of
God
,
denounced
out
of
his
booke
by
his
Ministers
,
against
those
sinnes
,
to
which
by
long
custome
,
and
vowed
resolution
,
they
haue
fastned
their
affections
,
because
thereon
depend
their
pleasures
,
honours
,
states
,
reputations
,
contented
passing
the
time
,
or
the
like
:
I
say
,
that
many
times
(
except
their
consciences
be
feared
vp
with
an
hote
iron
,
against
the
day
of
vengeance
,
and
then
their
case
is
vnspeakably
wofull
)
their
hearts
tremble
,
euen
as
the
trees
of
the
forrest
,
that
are
shaken
with
the
wind
.
Amid
their
laughing
,
their
hearts
are
sorrowfull
.
Or
if
their
mirth
be
entire
;
it
is
but
like
the
noise
of
the
thornes
vnder
the
pot
.
Thornes
vnder
a
pot
,
you
know
,
make
a
great
crackling
,
and
noise
for
a
little
time
;
they
blaze
faire
,
and
bright
;
but
are
suddenly
extinct
,
and
brought
to
nothing
.
Neither
are
these
cold
comforters
able
to
quench
Gods
fierie
ielousie
,
when
it
breakes
forth
in
plagues
,
and
iudgements
against
a
sinfull
people
.
Witnesse
the
Prophets
:
Zepha
.
Chap.
1.17.18
.
Their
blood
shall
bee
powred
out
as
dust
,
and
their
flesh
as
the
dung
.
Neither
their
siluer
,
nor
their
gold
shall
bee
able
to
deliuer
them
in
the
day
of
the
Lords
wrath
,
but
the
whole
land
shall
be
deuoured
,
by
the
fire
of
his
iealousie
.
Ezech.
7.19
.
Their
siluer
,
and
their
gold
cannot
deliuer
them
in
the
day
of
the
wrath
of
the
Lord
:
they
shall
not
satisfie
their
soules
,
neither
fill
their
bowels
,
for
this
ruin●
is
for
their
iniquitie
.
Obad.
4.
Though
thou
exalt
thy selfe
as
the
Eagle
,
and
make
thy
nest
among
the
starres
,
thence
will
I
bring
thee
downe
,
saith
the
Lord
.
It
is
not
then
any
wedge
of
gold
,
or
height
of
place
,
can
priuiledge
,
or
protect
vs
;
when
our
sins
are
ripe
,
and
readie
to
take
the
flame
of
Gods
fierce
wrath
and
indignation
.
Thirdly
,
they
cannot
stretch
themselues
vnto
eternity
.
For
there
are
no
contentments
of
this
life
;
whether
they
lie
in
honours
,
riches
,
pleasures
,
friends
,
or
the
like
;
let
them
be
neuer
so
many
in
number
,
so
potent
in
the
world
,
or
in
our
own
perswasions
,
so
exempt
from
mixture
of
discomfort
;
that
can
possibly
bring
vs
farther
,
then
our
death
bed
.
It
may
be
for
a
few
and
wretched
daies
of
our
life
they
haue
detained
vs
in
a
fooles
paradise
,
yet
full
of
Vipers
,
and
Scorpions
;
It
may
be
,
they
haue
left
some
obscure
prints
of
vnfound
ioies
in
our
passages
:
but
then
,
at
their
farwell
,
they
are
vtterly
despoiled
of
their
weake
,
and
imaginarie
sweetnes
;
and
are
wholly
turned
into
wounds
,
and
wormewood
,
into
gall
and
vexation
.
They
leaue
a
sting
indeed
in
the
conscience
,
that
neuer
dies
;
but
themselues
die
all
at
our
deaths
,
and
lie
downe
with
vs
in
our
graues
.
Why
then
,
when
the
immortal
soule
,
being
dislodged
from
this
tabernacle
of
clay
,
shall
now
begin
to
enter
the
confines
of
eternitie
;
what
shall
comfort
it
,
thorow
that
endlesse
duration
?
For
if
it
looke
backe
to
this
inch
of
time
,
which
it
consumed
in
vanitie
,
it
may
aske
:
Why
haue
I
bin
troubled
about
many
things
?
Why
haue
I
disquieted
my selfe
in
vaine
?
Why
haue
I
insolently
insulted
ouer
innocencie
,
and
accounted
sinceritie
madnes
?
What
hath
pride
profited
me
?
or
what
profit
hath
the
pompe
of
riches
brought
me
?
And
it
may
be
answered
:
All
those
things
are
passed
away
like
a
shadow
,
and
as
a
poste
that
passeth
by
:
as
a
ship
,
that
passeth
ouer
the
waues
of
the
water
which
when
it
is
gone
by
,
the
trace
thereof
cannot
bee
found
,
neither
the
path
of
it
in
the
flouds
:
or
as
a
bird
,
that
flieth
thorow
in
the
aire
,
and
no
man
can
see
any
token
of
her
passage
,
but
onely
heare
the
noise
of
her
wings
,
beating
the
light
wind
,
parting
the
aire
through
the
vehemencie
of
her
going
,
and
flieth
on
shaking
her
wings
,
whereas
afterward
no
token
of
her
way
can
be
found
.
If
then
the
expiration
of
all
worldly
comforts
be
most
certain
and
ineuitable
,
at
the
furthest
at
our
departure
from
this
life
;
it
is
impossible
,
there
should
be
any
absolute
ioy
found
in
them
:
for
there
is
wanting
the
very
life
and
accomplishment
of
true
happinesse
,
assurance
of
perpetuitie
.
Imagine
therefore
,
a
man
to
be
abundantly
encompassed
euen
with
all
the
desires
of
his
heart
;
let
him
wash
his
paths
with
butter
;
and
let
the
rocke
powre
him
out
riuers
of
oile
;
let
him
heape
vp
siluer
as
the
dust
,
and
gold
as
the
mire
of
the
streetes
;
let
him
decke
himselfe
with
maiestie
and
excellencie
,
and
aray
himselfe
with
beautie
and
glorie
;
let
him
drinke
vp
the
pleasures
of
this
world
in
as
great
abundance
as
Behemoth
the
riuer
Iordan
;
yet
all
is
nothing
,
himselfe
being
couered
with
corruption
,
and
mortalitie
;
and
the
fruition
of
them
with
vanitie
and
change
.
One
generation
passeth
away
,
and
another
generation
commeth
.
He
must
at
length
necessarilie
make
resignation
of
al
into
the
hands
of
a
new
succession
.
And
he
shall
take
nothing
away
when
he
dies
;
neither
shall
his
pompe
or
pleasures
descend
after
him
.
Yet
,
if
a
man
besides
an
entire
and
vninterrupted
possession
of
his
worldly
contentments
;
which
is
neuer
to
be
looked
for
in
this
life
:
While
his
flesh
is
vpon
him
,
he
shall
be
sorrowfull
;
and
while
his
soule
is
in
him
,
it
shall
mourne
;
yet
I
say
,
if
besides
he
were
able
to
extend
his
life
to
many
millions
of
yeeres
,
the
matter
were
a
little
more
tolerable
.
But
alas
,
the
life
of
a
man
at
the
most
is
but
a
hand
breath
,
or
a
span
long
;
&
that
which
makes
it
much
more
miserable
,
he
knowes
not
in
what
part
of
that
short
span
,
how
suddenly
,
or
how
soone
he
shall
be
cut
off
from
the
land
of
the
liuing
;
and
goe
,
and
shall
not
returne
,
euen
vnto
the
land
of
darkenesse
,
the
reioycing
of
the
wicked
is
short
,
and
the
ioy
of
hypocrites
is
but
a
moment
.
Though
his
excellency
mount
vp
to
the
heauen
,
&
his
head
reach
vnto
the
cloudes
;
yet
shall
he
perish
for
euer
like
his
dung
,
and
they
which
haue
seene
him
,
shall
say
,
where
is
he
?
He
shall
flee
away
as
a
dreame
,
and
they
shal
not
find
him
,
and
shal
passe
away
as
a
vision
of
the
night
.
So
that
the
eie
which
had
seene
him
,
shall
doe
so
no
more
,
and
his
place
shall
see
him
no
more
.
And
in
this
respect
,
mans
condition
is
farre
inferiour
to
other
creatures
.
One
generation
passeth
,
and
another
generation
succeedeth
:
but
the
earth
remaineth
for
euer
.
The
Sun
seemes
euery
night
to
lie
downe
in
a
bed
of
darknesse
;
but
he
rises
in
the
morning
,
clothed
with
the
same
glorie
and
brightnesse
;
and
reioyceth
as
a
Giant
to
run
his
course
:
But
man
(
saith
Iob
)
is
sicke
,
and
dieth
,
and
man
perisheth
,
and
where
is
he
?
As
the
waters
passe
from
the
sea
,
and
as
the
flood
decaieth
,
and
drieth
vp
;
so
man
sleepeth
,
and
riseth
not
:
for
he
shall
not
wake
againe
,
nor
be
raised
from
his
sleepe
,
till
the
heauen
be
no
more
.
To
let
therefore
these
wretched
vanities
passe
;
as
vnworthie
to
be
insisted
on
thus
long
.
For
howsoeuer
,
the
worldly
minded
man
,
wanting
vtterly
the
eie
of
faith
,
and
hauing
his
eie
of
reason
dimmed
with
mists
,
that
rise
from
his
tumultuous
and
fierie
passions
,
grosse
ignorance
,
and
wilfull
malice
,
so
that
he
onely
lookes
vpon
the
honours
,
riches
and
pleasures
of
this
life
with
a
carnall
and
sensual
eie
,
may
seeme
to
see
in
them
,
some
glimmerings
of
happinesse
,
and
thereafter
conforme
and
proportion
his
desires
,
endeuours
and
proiects
;
because
he
hath
his
portion
onely
in
this
life
:
yet
certainely
,
the
truly
generous
mind
may
clearely
out
of
the
very
apprehension
of
nature
and
light
of
reason
,
discerne
them
al
,
to
be
no
better
then
a
broken
staffe
of
reede
,
whereupon
if
a
man
leane
,
it
will
goe
into
his
hand
,
and
pearce
it
,
yea
,
and
strike
his
heart
too
thorow
with
many
sorrowes
;
and
that
in
the
time
of
trouble
,
they
will
all
prooue
but
as
a
broken
tooth
,
and
sliding
foot
.
To
let
them
therefore
passe
,
and
die
and
perish
,
I
come
to
two
other
branches
of
the
negatiue
part
:
ciuill
honestie
,
and
formall
hypocrisie
.
These
indeed
,
are
the
two
great
engines
,
by
which
in
this
full
light
and
glorious
noonetide
of
the
Gospell
;
the
prince
of
this
world
draweth
many
multitudes
into
his
snares
in
this
life
,
and
into
chaines
of
darknesse
in
the
life
to
come
.
Sweetnesse
of
nature
,
louelines
of
disposition
,
fairenes
of
conditions
,
a
pleasing
affability
in
cariage
,
and
conuersation
;
an
vnswaied
vprightnes
in
ciuill
actions
,
and
negotiations
with
men
,
make
a
goodly
shew
.
But
if
there
be
an
accession
of
profession
of
the
Gospell
,
of
outward
performance
of
religious
exercises
,
of
some
correspondence
with
the
seruants
of
God
;
why
then
the
matter
is
strike
dead
.
There
is
the
perfection
.
Whatsoeuer
is
aboue
is
proud
hypocrisie
,
vaine-glorious
singularitie
,
phantasticke
precisenesse
;
when
God
knowes
,
there
may
be
all
this
,
and
yet
no
power
of
religion
,
no
life
of
grace
,
no
true
happinesse
,
no
hope
of
eternitie
.
To
the
demonstration
of
which
point
before
I
proceed
,
let
mee
preuent
two
obiections
.
First
,
I
denie
not
,
but
that
morall
vertuousnesse
is
good
,
and
excellent
in
it self
;
the
outward
performance
of
religious
duties
,
and
the
exercise
of
the
meanes
of
our
conuersion
,
are
necessarie
.
But
if
morall
vertuousnesse
were
able
to
put
on
the
greatest
magnificence
,
and
applause
,
that
euer
it
anciently
enioyed
amongst
the
precisest
Romans
;
whereby
it
might
worthily
draw
into
admiration
and
iust
challenge
euen
these
times
of
Christianity
:
yet
in
respect
of
acceptance
with
God
,
and
conformitie
to
his
will
;
and
being
not
guided
,
and
●anctified
by
supernaturall
grace
,
it
is
but
at
the
best
,
the
very
filthinesse
of
a
menstruous
clout
.
And
outward
actions
of
religion
,
be
they
performed
with
as
glorious
a
shew
,
and
vndiscernable
conueiance
,
as
euer
they
were
by
the
most
formal
Pharisie
:
yet
seuered
from
a
sound
,
and
sanctified
hart
,
the
fountaine
which
giues
〈◊〉
,
s●eetnesse
and
acceptation
to
all
outward
seruices
,
they
are
but
all
,
as
the
cutting
off
of
a
dogs
necke
;
and
the
offering
of
swines
blood
.
Secondly
,
I
doe
not
here
by
any
meanes
purpose
the
discomfort
of
that
man
,
whose
soule
is
yet
wrastling
with
the
grieuous
afflictions
,
and
terrors
of
conscience
in
the
fore
trauell
of
his
new-birth
:
I
wish
vnto
him
,
the
sweetest
comforts
,
that
either
he
in
his
deepest
agonies
can
desire
;
or
the
bowels
of
Gods
tenderest
compassions
are
wont
to
powre
into
broken
,
and
bleeding
hearts
,
and
that
the
ioyfull
light
of
his
Sauiours
countenance
may
break
forth
vpon
his
cloudy
,
and
drouping
conscience
,
with
farre
greater
brightnesse
then
euer
the
clearest
Sun
vpon
the
face
of
the
earth
.
Neither
doe
I
purpose
the
discouragement
of
him
,
who
hath
happily
passed
the
fearfull
,
but
necessarie
pangs
of
remorse
for
sins
;
and
hath
already
by
the
grace
of
God
,
laid
hold
vpon
the
merits
,
and
mercies
of
Christ
,
by
a
true
,
though
a
weake
faith
.
I
wish
that
his
soule
,
as
a
new-borne
babe
in
Christ
,
may
bee
touched
with
the
smoothest
hand
of
the
most
wise
,
&
charitable
discretion
;
and
that
it
may
be
nourished
with
the
sweetest
milke
of
the
most
gratious
,
and
comfortable
promises
.
I
euer
esteemed
it
most
bloody
cruelty
to
quench
the
smoking
flaxe
,
or
breake
the
bruised
reed
,
or
to
adde
sorrow
to
him
whom
the
Lord
hath
wounded
;
and
therefore
rather
infinitely
desire
,
to
turne
the
smoking
flaxe
into
a
burning
fire
of
zeale
;
to
refresh
the
weake
,
and
wounded
heart
,
with
softest
oyle
of
Gods
dearest
mercies
;
to
make
the
bruised
reed
a
piller
of
brasse
,
that
it
may
stand
strong
,
and
sure
,
at
the
day
of
triall
.
Whereupon
,
I
pronounce
out
of
most
certaine
grounds
of
Gods
eternall
truth
vnto
the
weakest
faith
,
if
true
and
sound
;
that
the
gates
of
hell
,
with
all
the
furie
,
and
malice
,
of
the
prince
and
powers
of
darkenesse
,
shall
neuer
preuaile
against
it
.
That
neither
Angels
,
nor
principalities
,
nor
things
present
,
nor
things
to
come
;
nor
depthes
below
,
nor
heights
aboue
,
nor
the
creatures
of
tenne
thousand
worlds
,
shall
euer
bee
able
,
to
worke
a
separation
of
it
,
from
that
infinite
loue
of
God
which
first
planted
it
in
the
heart
,
or
a
disunion
of
it
from
Christ
,
which
inspires
it
continually
with
life
,
spirit
,
and
motion
.
It
is
not
difference
of
degrees
,
and
measure
,
that
takes
away
the
nature
and
being
of
it
.
A
small
drop
of
water
is
as
well
,
and
truely
water
,
as
the
whole
Ocean
:
a
little
sparke
is
as
truely
fire
,
both
in
essence
and
quality
,
as
the
mightiest
flame
:
the
hand
of
a
little
child
,
may
receiue
a
pearle
,
as
well
as
the
hand
of
the
greatest
Giant
,
though
not
hold
it
so
strongly
:
a
weake
faith
,
may
be
a
true
faith
,
and
so
a
sauing
faith
,
as
well
as
the
full
perswasion
and
height
of
assurance
.
This
onely
I
must
aduise
in
this
point
;
that
if
this
graine
of
mustard
seed
watered
with
the
dew
of
grace
,
grow
not
towards
a
great
tree
:
if
this
sparke
,
enkindled
by
the
spirit
of
God
,
spread
not
into
a
big
flame
:
if
this
small
measure
of
faith
be
not
edged
with
a
longing
feruencie
after
fulnesse
of
perswasion
,
and
seconded
with
an
assiduous
and
serious
endeauor
after
more
perfection
;
it
was
no
sound
and
sauing
faith
,
but
onely
a
counterfeit
shew
and
a
deceiuing
shadow
.
But
yet
for
all
this
I
cannot
without
a
woe
speake
good
of
euill
,
and
euill
of
good
:
I
must
not
put
darkenesse
for
light
,
and
light
for
darkenes
:
Wise
Salomon
hath
taught
vs
,
hee
that
iusti●ieth
the
wicked
,
and
hee
that
condemneth
the
iust
,
euen
they
both
are
an
abomination
to
the
Lord
.
And
therefore
I
must
tell
you
,
that
a
man
may
be
great
in
the
eye
of
the
world
,
and
in
the
iudgement
of
the
greater
part
for
his
ciuill
honesty
,
and
solemne
performances
of
outward
duties
of
religion
;
(
to
which
many
thousands
neuer
attaine
)
and
yet
himselfe
be
not
onely
a
stranger
from
the
life
of
God
,
and
right
happinesse
,
and
holden
fast
vnder
the
power
and
tyrannie
of
the
first
death
:
but
also
by
accident
,
being
puft
vp
with
a
conceit
of
an
imaginarie
perfection
,
become
a
violent
opposite
to
the
power
of
religion
and
true
godlinesse
.
The
reason
whereof
may
bee
this
:
Our
corrupt
nature
,
as
in
matters
of
vnderstanding
and
opinion
,
worketh
in
euery
man
a
too
too
much
loue
of
his
owne
inuentions
,
and
conclusions
;
all
opposition
inflames
the
affection
,
and
sets
on
foot
the
wit
to
find
out
arguments
for
their
proofe
,
lest
hee
seeme
to
haue
beene
too
weake
of
iudgement
in
framing
them
,
or
too
inconstant
in
not
defending
them
:
euen
so
also
in
matters
of
life
and
conuersation
:
and
the
more
plausible
a
mans
course
is
,
and
the
more
gloriously
it
is
entertained
of
the
world
,
the
stronger
is
his
resolution
to
continue
in
it
,
and
the
more
impatient
hee
is
of
all
controlement
and
contradiction
.
So
that
morall
honesty
,
and
outward
religiousnesse
,
being
in
themselues
good
and
necessarie
,
and
a
good
step
to
Christianity
:
yet
by
accident
are
many
times
a
strong
barre
to
keepe
men
from
the
power
of
godlinesse
and
vnfained
sincerity
.
Because
,
when
they
consider
their
present
course
is
in
good
acceptance
with
the
world
,
and
that
it
may
well
consist
with
the
free
enioyment
of
their
honours
and
pleasures
,
at
least
arising
from
their
beloued
and
secret
sinnes
,
they
willingly
and
peremptorily
rest
and
repose
vpon
it
;
contented
with
a
probable
error
of
being
in
the
state
of
grace
,
and
with
a
plausible
passage
vnto
eternal
death
.
And
the
rather
,
because
they
know
full
well
,
if
they
should
step
forward
vnto
forwardnesse
in
religion
and
that
inward
holinesse
,
without
which
they
shall
neuer
see
the
face
of
God
;
they
should
not
onely
raise
vp
against
themselues
many
thundring
tempests
,
of
the
worlds
insolent
,
false
,
and
spitefull
censures
;
but
also
euen
from
the
bottome
of
hell
many
disturbances
and
fearefull
tentations
.
For
I
am
perswaded
,
while
a
man
lies
secure
in
the
course
of
vnregeneration
,
if
the
diuell
can
procure
it
,
he
shall
enioy
his
hearts
desire
,
he
shall
bring
his
enterprises
to
passe
,
and
not
fall
into
trouble
like
other
men
.
He
onely
then
begins
to
bestirre
himselfe
,
when
a
man
begins
to
stirre
towards
grace
;
or
that
by
his
traines
,
he
hath
brought
him
to
some
point
of
aduantage
,
to
some
dead
lift
,
to
his
death-bed
;
that
he
may
haue
a
full
stroke
at
his
destruction
,
that
he
may
suddenly
and
certainely
swallow
him
vp
,
body
and
soule
;
and
then
he
paies
him
home
with
a
witnesse
:
for
either
through
senselesnesse
,
or
despaire
,
hee
sinkes
him
downe
irrecouerably
into
the
bottome
of
hell
.
These
two
obiections
thus
preuented
:
I
come
to
the
proofe
of
the
point
in
hand
.
And
first
,
these
reasons
following
may
demonstrate
,
that
he
which
reaches
but
to
ciuill
honesty
,
comes
farre
short
of
being
in
Christ
,
and
consequently
of
true
happinesse
.
First
,
some
of
the
heathens
,
out
of
those
weake
notions
and
inclinations
to
vertuousnesse
,
which
corrupted
nature
confusedly
imprinted
in
their
minds
,
attained
a
great
measure
of
morall
perfection
.
This
Elogie
the
[
a
](A16317-e1630-b)
a
Cato
,
homo
vir●●ti
similimus
,
qui
nunquam
rectè
fecit
,
vt
facere
vider●t●r
,
sed
quia
all
●●r
facere
non
potera●
;
cuique
idsolum
visum
est
rationem
haeb●re
,
quòd
haberet
iustitiam
;
omnibus
humani●
vitij●
immunis
,
semper
fortunam
in
sua
potestate
habuit
.
Paterculus
lib.
2.
Historian
giues
of
the
Romane
Cato
.
Cato
was
a
man
,
which
did
animate
the
faire
speculatiue
image
of
vertue
with
liuely
executions
and
practise
.
Goodnesse
was
so
habitually
incorporated
into
his
honest
mind
,
that
he
did
good
,
not
for
respects
and
reseruedly
,
but
because
he
could
possibly
doe
no
otherwise
.
Impartiall
indifferency
was
the
rule
of
his
actions
;
and
being
free
from
the
corruptions
of
the
time
,
he
was
the
same
man
,
and
had
a
free
command
ouer
his
passions
,
both
in
time
of
acceptation
and
disgrace
.
It
is
further
reported
of
Fabricius
,
that
a
man
might
sooner
turne
the
sun
from
his
course
,
then
to
sway
Fabricius
by
respects
from
honest
and
ingenuous
dealing
.
And
yet
all
these
excellencies
of
morality
are
iustly
and
truely
censured
by
Diuinity
,
to
be
but
[
b
](A16317-e1680-b)
b
Splendida
pecca●a
.
glorious
sinnes
.
Austin
,
that
great
disputer
,
and
worthie
father
,
confirmes
it
vnanswerable
;
especially
from
that
ground
in
the
Epistle
to
the
[
c
](A16317-e1710-b)
c
Cap.
11.6
.
Hebrues
:
Without
faith
it
is
impossible
to
please
God
.
Let
a
mans
workes
bee
in
shew
neuer
so
good
,
so
magnificent
,
so
charitable
;
except
the
heart
be
purged
from
dead
workes
by
a
liuely
faith
,
and
pure
from
an
euill
conscience
,
hee
is
but
a
painted
sepulchre
,
or
whited
wall
.
But
yet
take
this
by
the
way
;
if
these
Heathens
,
in
the
twilight
of
reason
,
became
such
admirable
lights
of
vprightnesse
and
honesty
;
and
yet
Christians
in
these
daies
,
when
all
the
beames
of
Christs
blessed
Gospell
are
shining
and
shed
round
about
them
,
continue
still
in
darkenesse
,
cold
and
frozen
in
prophannesse
,
and
security
;
certainely
,
as
it
shall
be
easier
for
Tyrus
and
Sidon
at
the
day
of
iudgement
,
then
for
Chorazin
and
Bethsaida
:
so
it
shall
be
easier
for
many
Heathens
,
though
to
them
impossible
,
then
for
those
Christians
,
that
passe
not
them
in
vertue
and
integrity
.
Cato
and
Fabricius
at
that
day
shall
rise
vp
against
many
luke warme
professors
of
our
times
,
to
their
eternall
shame
,
confusion
,
and
condemnation
.
The
second
reason
is
grounded
vpon
the
words
of
saint
Paul
,
1.
Cor
,
2.14
.
The
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
;
for
they
are
foolishnesse
vnto
him
▪
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
In
this
place
,
by
(
natural
man
)
is
not
ment
only
,
the
carnal
and
sensuall
man
,
swinishly
wallowing
in
vanities
and
pleasures
:
but
,
as
the
best
and
soundest
interpreters
conceiue
it
,
euen
a
man
considered
with
the
whole
compasse
of
the
reasonable
soules
possibility
.
And
mans
reasonable
soule
,
by
that
strength
it
yet
retains
,
since
it
was
by
God
iustly
disinherited
of
alspirituall
patrimonie
for
Adams
rebellion
,
may
purchase
some
kind
of
perfections
.
First
,
in
it selfe
it
may
be
excellent
,
if
endowed
with
a
sharp
wit
,
a
quick
apprehension
,
a
strong
mind
,
a
piercing
iudgement
,
a
faithful
memory
,
a
more
moderate
wil
,
and
milder
affections
.
But
if
by
industry
and
art
it
furnish
and
fil
euery
seueral
faculty
with
those
ornaments
and
qualities
,
of
which
they
are
naturally
capable
,
the
perfection
is
much
more
admirable
.
And
yet
besides
these
excellencies
in
it self
,
it
may
shine
gloriously
to
others
;
it
may
go
further
,
and
inable
it self
by
action
,
experience
&
obseruation
,
with
such
an
vniuersal
wisdom
,
that
it
may
not
only
be
fit
and
qualified
for
notable
offices
of
society
and
entercourse
in
politick
Bodies
:
but
also
reach
vnto
the
depth
of
foresight
,
and
large
comprehension
of
circumstances
,
that
it
may
be
worthie
imploiment
in
affaires
of
State
,
and
in
the
direction
and
guidance
of
whole
kingdomes
.
All
these
perfections
may
concurre
vpon
the
soule
,
and
yet
it
remaine
starke
blind
in
the
mysteries
of
saluation
.
Imagine
them
all
iointly
in
one
man
,
and
in
the
highest
degree
of
perfection
of
which
vnsanctified
mortalitie
is
capable
,
and
let
them
bee
neuer
so
much
admired
,
and
flattered
of
the
world
;
yet
without
the
salt
of
grace
to
season
them
,
and
the
life
of
faith
to
animate
them
,
they
are
but
as
gay
and
rich
attire
vpon
a
leprous
bodie
,
as
iewels
,
chaines
,
and
bracelets
,
vpon
a
dead
and
rotten
carcasse
.
Let
no
man
then
deceiue
his
owne
heart
:
he
may
be
enriched
with
singular
pregnancie
of
all
the
faculties
of
the
soule
,
hee
may
be
stored
with
varietie
of
the
choisest
and
profoundest
learning
,
he
may
expresse
in
action
and
ciuill
honestie
the
absolute
portraiture
of
Aristotles
moral
vertues
;
he
may
be
as
politike
as
Ahitophel
:
Whose
counsell
,
which
he
counselled
in
those
daies
,
was
like
as
one
●ad
asked
counsell
at
the
Oracle
of
God
:
and
yet
without
supernaturall
illumination
,
and
the
diuine
graces
,
of
faith
,
loue
,
zeale
,
sinceritie
,
spirituall
wisedome
,
a
sanctified
contention
of
spirit
,
in
making
towards
God
in
all
kind
of
duties
,
which
onely
put
a
man
into
possession
of
true
happinesse
,
and
sit
him
for
a
blessed
association
with
God
,
Angels
,
and
holy
men
;
I
say
without
these
supernaturall
graces
he
cannot
onely
,
not
perceiue
the
things
of
the
spirit
of
God
,
but
(
which
is
a
horrible
and
feareful
curse
)
euen
esteeme
them
foolishnes
.
The
third
reason
shall
be
taken
from
the
example
of
Nicodemus
,
Iohn
3.
Nicodemus
,
I
am
perswaded
,
was
an
honest
and
an
ingenuous
man
;
I
am
sure
he
was
a
great
man
,
and
a
teacher
of
Israel
;
yet
when
he
comes
out
of
his
ciuill
honestie
and
naturall
wisdome
to
reason
and
confer
with
Christ
about
the
saluation
of
his
soule
and
eternall
happinesse
;
hee
is
strangely
childish
and
a
meere
infant
.
For
when
Christ
tels
him
;
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
;
he
replies
:
How
can
a
man
be
borne
which
is
old
?
can
he
enter
into
his
mothers
wombe
againe
and
be
borne
?
A
replie
,
which
may
breed
an
astonishment
in
all
that
shall
euer
reade
this
story
vnderstandingly
vnto
the
worlds
end
;
nay
,
it
seemes
to
seeme
strange
to
Christ
himselfe
,
by
his
interrogatiue
admiration
afterward
;
Art
thou
a
teacher
of
Israel
,
and
knowest
not
these
things
?
And
no
maruell
;
for
who
would
think
,
that
one
of
the
best
of
the
Pharises
,
a
ruler
of
the
Iews
,
a
profest
Doctor
in
the
Law
and
the
Prophets
,
and
one
carefull
to
saue
his
soule
,
should
be
so
grossely
and
palpably
ignorant
,
in
a
most
materiall
and
necessarie
point
of
saluation
;
especially
,
hauing
many
times
,
no
doubt
,
read
it
in
Moses
and
the
Prophts
?
Amongst
many
places
,
he
might
see
,
Ezech.
36.26.27
.
most
cleerely
laid
downe
the
great
and
glorious
worke
of
our
new
birth
:
A
new
heart
also
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
the
stony
hart
out
of
your
body
,
and
I
will
giue
you
a
heart
of
flesh
.
&c.
But
when
he
comes
from
teaching
,
and
reading
of
this
and
the
like
places
,
to
be
examined
in
the
practise
and
experimentall
feeling
of
these
graces
of
regeneration
vpon
his
owne
soule
;
why
,
hee
talkes
of
a
man
that
is
old
,
entring
againe
into
his
mothers
wombe
:
from
whence
he
should
certainely
returne
with
a
doubled
pollution
and
corruption
of
nature
;
and
once
more
the
child
of
Satan
,
then
he
was
before
.
But
so
it
is
,
where
the
hart
is
not
seasoned
with
sauing
grace
;
let
the
vnderstanding
be
neuer
so
great
with
swelling
knowledge
,
the
practicall
powers
of
the
soule
neuer
so
pregnant
with
wisdome
and
policie
,
and
perfected
with
morall
vertues
;
yet
there
is
nothing
to
be
expected
from
that
man
,
in
matters
and
mysteries
of
saluation
,
but
darkenes
and
blindnesse
,
childishnesse
and
stupiditie
.
Fourthly
,
the
young
man
in
the
Gospell
may
be
a
fit
instance
for
our
present
purpose
.
When
the
young
man
heard
that
saying
,
he
went
away
sorrowfull
:
for
he
had
great
possessions
.
Whereby
we
may
see
,
that
a
man
may
be
ciuilly
honest
and
vncensurable
in
outward
workes
of
iustice
,
and
yet
harbour
and
nourish
some
close
corruptions
,
and
sweet
sinne
in
his
heart
:
from
which
,
rather
then
he
will
part
,
he
will
lose
his
part
in
Christ
,
the
bottomlesse
fountaine
of
endlesse
ioies
and
comforts
,
and
his
portion
of
vnualuable
glory
in
the
new
Ierusalem
.
This
point
being
thus
manifest
,
for
conclusion
I
will
lay
downe
certaine
differences
,
betwixt
the
righteousnesse
of
faith
and
sanctification
,
and
the
righteousnesse
of
ciuil
honestie
,
that
a
man
may
haue
some
directions
to
examine
his
soule
and
conscience
in
this
respect
.
First
,
the
fountaine
and
originall
of
righteousnesse
of
faith
,
is
the
sanctifying
Spirit
of
God
.
I
call
it
the
sanctifying
spirit
,
because
the
spirit
of
God
may
by
a
generall
influence
concur
to
the
illumination
of
the
vnderstanding
with
knowledge
,
and
a
ciuill
reformation
of
the
wil
euen
in
the
vnregenerate
:
but
the
sanctifying
spirit
,
by
the
miraculous
operatiue
of
sauing
grace
,
doth
purge
and
mortifie
the
inmost
affections
,
plant
iustifying
faith
in
the
heart
,
renew
al
the
powers
of
the
soule
,
and
reinuest
them
in
some
good
measure
with
the
blessed
image
of
holinesse
and
integritie
which
they
lost
in
Adam
.
But
the
cause
and
fountaine
of
righteousnesse
of
ciuill
honesty
,
may
bee
goodnesse
of
constitution
and
ingenuousnesse
,
whereby
a
man
may
not
be
so
apt
and
inclinable
to
notorious
sinnes
,
or
want
of
trials
and
prouocations
,
or
feare
of
lawes
and
temporall
punishments
,
or
desire
of
reputation
and
rising
,
or
a
vaine
hope
to
stay
Gods
iudgements
for
inward
corruptions
by
ciuill
outwardnesse
,
or
at
best
,
the
restraining
Spirit
of
God
;
by
which
hee
doth
onely
represse
the
furies
and
outrages
of
the
wicked
,
and
reduce
them
to
some
moderation
and
honestie
,
for
the
quiet
of
his
Elect
and
conseruation
of
Kingdomes
.
For
if
God
did
not
put
his
hooke
into
the
nostrils
of
prophane
men
,
and
his
bridle
into
their
lippes
,
euery
one
of
them
,
(
sith
euery
man
hath
in
his
corrupt
nature
the
seedes
of
all
sinnes
that
euer
haue
,
are
,
or
may
be
committed
)
I
say
,
euery
one
of
them
might
become
a
cruell
Senacherib
,
a
railing
Shemei
,
a
traiterous
Iudas
,
a
bloodie
Bonner
,
an
hellish
Fawkes
,
fierce
Woolues
and
Lions
against
the
sillie
and
innocent
Lambes
of
Christs
fold
.
Secondly
,
righteousnesse
of
ciuill
honestie
in
outward
actions
may
make
a
colourable
pretence
of
pietie
and
vprightnes
;
but
indeed
hath
many
secret
relations
to
pleasures
,
to
friends
,
to
profit
,
to
preferments
,
to
reuengement
,
to
passions
,
partialities
and
euents
,
and
such
like
by-respects
,
not
easilie
discernable
,
but
by
him
whose
eies
are
tenne
thousand
times
brighter
then
the
Sunne
.
But
righteousnesse
of
faith
hath
in
all
actions
,
for
the
maine
scope
and
principall
end
,
the
glory
and
honour
of
God
:
and
if
infirmitie
doe
sometimes
distaine
them
with
some
mixture
and
adherence
of
respects
,
(
for
who
can
say
my
heart
is
cleane
?
euen
the
purest
actions
are
mixt
with
some
spice
of
corruptions
)
it
workes
in
the
faithfull
soule
much
griefe
,
sorrow
,
striuing
against
,
repentance
and
humiliation
.
Thirdly
,
righteousnesse
of
faith
doth
labour
watchfully
,
religiously
and
conscionably
in
that
particular
calling
,
wherein
Gods
prouidence
hath
placed
a
man
,
and
in
all
the
parts
and
speciall
duties
of
godlinesse
and
obedience
.
But
ciuill
honesty
wanders
in
the
generalities
of
religion
;
and
many
times
in
impertinent
,
vnsetled
and
vnlimited
courses
.
Fourthly
,
righteousnesse
of
faith
doth
striue
with
greatest
earnestnesse
and
contention
of
spirit
for
spirituall
comfort
and
a
good
conscience
before
God
.
But
ciuill
honestie
is
fully
and
finally
satisfied
with
credit
and
plausiblenesse
amongst
men
.
Fifthly
,
ciuill
honestie
makes
no
great
conscience
of
smaller
sinnes
;
as
lying
,
lesser
oathes
,
gaming
,
prophane
iesting
,
idlenesse
and
pastime
on
the
Sabbath
day
,
and
the
like
.
But
righteousnesse
of
faith
,
hauing
a
sensible
feeling
of
the
heauie
weight
of
sinne
,
from
those
anguishes
which
the
conscience
felt
before
the
infusion
of
faith
,
and
being
still
stung
with
a
checke
and
smart
for
all
kind
of
transgressions
,
doth
seasonably
and
proportionablie
hate
and
make
resistance
to
all
knowne
sinnes
.
Sixthly
,
ciuill
honestie
doth
not
vse
to
make
opposition
against
the
sinnes
of
the
time
,
but
is
euen
willing
to
be
caried
with
the
streame
;
onely
vpon
more
faire
and
probable
tearmes
,
then
notorious
sinfulnesse
;
and
therefore
will
goe
on
,
and
encourage
a
man
in
godly
courses
,
and
good
causes
,
vntill
he
meet
with
,
either
a
wound
to
his
state
,
a
disgrace
to
his
person
,
a
disturbance
to
his
pleasures
,
an
imputation
to
his
forwardnesse
,
a
stop
to
his
preferments
,
losse
of
friends
,
imminencie
of
danger
,
or
any
such
crosse
and
discouragement
;
and
then
it
teacheth
him
to
step
backe
,
as
a
man
ready
to
tread
vpon
a
serpent
,
and
to
start
aside
like
a
broken
●ow
.
But
righteousnesse
of
faith
doth
stand
out
for
the
honour
of
God
,
and
ordinarily
goes
thorow
stitch
,
in
good
causes
;
come
what
come
can
;
crosses
or
calumniations
,
good
report
or
euill
report
,
men
or
diuels
.
For
it
is
compleatly
armed
with
confidence
of
future
happinesse
,
and
hath
sixt
the
eye
vpon
the
crowne
of
immortality
;
which
if
heauen
and
earth
conspired
,
they
were
not
able
to
pull
it
out
of
his
hand
,
that
reserues
it
in
the
heauens
,
for
all
those
that
sight
a
good
fight
,
that
keepe
the
faith
,
and
run
with
constancie
the
race
of
sanctification
.
The
next
point
of
the
negatiue
part
of
my
doctrine
is
formall
hypocrisie
.
Which
that
you
may
more
cleerely
vnderstand
,
consider
with
me
three
kinds
of
hypocrisie
:
priuy
hypocrisie
,
grosse
hypocrisie
,
formal
hypocrisie
.
Priuie
hypocrisie
is
that
,
by
which
a
man
makes
profession
of
more
then
is
in
his
hart
.
And
this
somtimes
doth
mixe
it self
euen
with
the
fairest
and
most
sanctified
actions
of
Gods
dearest
children
;
and
doth
soonest
insinuate
into
a
hart
stored
with
the
rich
treasures
of
true
godlines
.
For
Satan
,
if
he
cannot
detain
a
mans
soule
in
notorious
sinfulnes
,
in
meere
ciuil
honestie
,
or
formality
,
but
that
by
the
sacred
inspirations
of
Gods
good
spirit
it
is
pulled
out
of
the
mouth
of
hell
,
from
the
slauery
of
sin
,
and
courses
of
darkenes
,
into
the
glorious
light
,
&
liberty
of
Christs
kingdom
;
he
is
inraged
with
fierce
and
implacable
furie
,
&
doth
euer
certainly
with
eager
pursuit
persecute
that
soule
,
both
by
his
owne
immediate
malice
,
and
by
the
cruell
agencie
of
prophane
men
.
And
if
so
be
he
cannot
procure
a
scandalous
relapse
into
gr●sse
sins
;
yet
that
he
may
in
some
measure
worke
the
dishonour
of
God
,
and
the
discomfort
of
his
noblest
creature
,
the
two
maine
ends
of
all
the
policies
of
hell
;
hee
doth
labour
to
distaine
the
pure
streames
of
diuine
grace
in
the
soule
puddle
of
our
corrupted
nature
;
and
at
least
to
fasten
the
spots
of
priuie
hypocrisie
vpon
the
best
actions
,
and
the
very
face
of
innocency
.
This
hypocrisie
,
as
I
take
it
,
ariseth
from
spirituall
pride
.
For
when
a
godly
man
,
by
the
great
worke
of
regeneration
is
become
more
excellent
,
then
his
neighbour
;
as
indeed
he
incomparablie
is
,
howsoeuer
the
worlds
estimation
be
otherwise
:
Because
the
one
is
,
as
yet
,
a
limme
of
Satan
,
receiuing
from
him
the
cursed
influence
of
scule
pollutions
,
of
vncleannes
,
and
lying
,
of
malice
and
reuenge
of
pride
and
prophanenes
,
&c:
The
other
is
already
a
blessed
member
of
Christs
mysticall
body
,
continually
inspired
with
holy
motions
and
the
life
of
grace
.
The
one
lies
polluted
in
his
owne
blood
,
encompassed
with
the
menstruous
clouts
of
loathsome
corruptions
;
of
all
natures
,
except
onely
the
diuell
and
his
angels
,
the
most
wretched
and
woefull
;
of
the
familie
of
hell
,
heire
of
horrour
and
desolation
:
The
other
by
the
immortall
seed
of
the
pure
and
powerfull
word
of
God
,
partaker
of
the
diuine
nature
;
clothed
with
the
rich
and
vnualuable
robe
of
Christs
iustice
,
guarded
with
an
inuincible
troope
of
heauenly
Angels
;
iustly
intituled
to
a
kingdome
of
vnconceiueable
glory
and
pleasures
,
moe
then
the
starres
of
the
firmament
in
number
.
The
one
is
a
wrongfull
vsurper
of
the
riches
,
honours
and
preferments
of
this
life
,
for
which
hereafter
hee
must
be
condemned
to
chaines
of
eternall
darkenes
,
and
a
dungeon
of
endlesse
miserie
and
confusion
:
the
other
while
he
continues
in
this
world
,
is
a
rightfull
owner
and
possessor
of
the
earth
,
and
all
the
creatures
and
blessings
of
God
;
and
when
hee
departs
hence
,
he
shall
bee
made
a
glorious
inhabitant
of
those
sacred
mansions
,
where
constant
peace
,
vnmixed
ioyes
,
and
blessed
immortality
euen
for
euer
and
euer
doe
dwell
.
Which
great
difference
when
the
godly
man
perceiues
,
and
his
owne
prerogatiues
,
he
is
filled
with
a
strange
and
ioyfull
amazement
and
admiration
at
his
owne
happinesse
:
which
Satan
seeing
,
who
is
perfectly
experienced
in
all
aduantages
and
opportunities
for
spirituall
assaults
,
and
working
vpon
the
reliques
of
mans
proud
nature
,
doth
cunningly
draw
him
to
aduance
aboue
that
which
is
meet
within
himselfe
,
in
his
owne
opinion
,
the
worth
of
his
owne
graces
and
vertues
.
Which
that
he
may
conuey
and
repr●sent
to
the
view
of
the
world
,
with
an
excellencie
proportionable
to
his
owne
ouerweening
conceite
;
he
is
forced
to
admit
the
secret
and
insensible
poyson
of
priuie
hypocrisie
,
which
he
doth
more
easily
at
the
first
entertaine
,
because
the
pestilencie
and
bitternesse
thereof
is
not
discernable
by
reason
of
the
predominancie
and
sweetnesse
of
the
fresh
present
graces
of
Gods
spirit
in
his
soule
.
But
when
by
afflictions
or
disgraces
,
by
some
extraordinary
temptation
or
particular
checkes
from
the
Ministery
of
the
word
,
the
vglinesse
of
it
is
discouered
to
his
conscience
;
hee
for
euer
abhorres
it
,
as
a
consuming
canker
,
that
would
fret
out
the
very
heart
of
grace
,
and
extinguish
the
life
of
sincerity
;
and
therefore
with
much
humiliation
and
feruencie
doth
pray
against
it
,
striue
against
it
,
and
by
the
mercies
of
God
preuaile
against
it
.
This
kind
of
Hypocrisie
belongs
not
to
my
present
purpose
;
onely
by
the
way
let
mee
giue
aduertisement
to
the
child
of
God
,
for
to
him
onely
I
speake
in
this
point
:
to
the
end
he
may
keepe
his
heart
vnblameable
in
holinesse
,
and
preserue
the
true
relish
and
sound
ioy
of
good
actions
entire
,
and
vndistempered
:
that
he
would
strongly
fence
his
heart
,
with
a
gracious
and
vnfained
humility
,
against
priuie
pride
the
mother
of
this
hypocrisie
;
as
against
a
close
,
vndermining
,
and
a
most
dangerous
enemie
;
and
the
more
seriously
and
watchfully
for
these
reasons
:
partly
drawne
from
the
nature
of
the
sinne
;
and
partly
from
the
state
of
his
soule
.
From
the
nature
of
the
sinne
:
First
,
other
sinnes
grow
from
poysonous
and
pestilent
roots
;
as
Adulterie
,
from
idlenesse
;
Faction
,
from
discontent
;
Murder
,
from
malice
;
Iesting
out
of
the
word
of
God
,
from
a
a
prophane
heart
;
the
Killing
of
soules
,
from
nonresidency
;
Enuie
and
flatterie
,
from
a
base
and
vnmanly
weakenes
of
minde
;
Violent
ambition
,
from
a
distrustfull
independency
vpon
God
;
Scorning
of
godlinesse
,
from
a
reprobate
sense
:
but
this
sinne
springet●
from
a
faire
and
vnsuspected
fountaine
,
euen
from
zeale
,
godly
duties
,
and
good
actions
.
Secondly
,
other
grosse
sinnes
spread
themselues
vniuersally
ouer
the
whole
corrupt
masse
of
all
the
sons
of
men
;
but
this
doth
single
out
the
chosen
of
God
,
and
takes
vp
his
seate
in
the
sanctified
soule
.
Thirdly
,
this
sinne
doth
vnauoidably
wind
it selfe
into
the
heart
of
a
man
,
with
a
slie
and
peculiar
kind
of
insinuation
.
For
when
a
godly
man
for
a
good
action
or
inward
grace
doth
seeme
to
disclaime
pride
in
his
conscience
,
hee
may
be
proud
that
he
is
not
proud
,
euen
of
his
humilitie
,
and
that
he
is
able
to
descrie
his
pride
and
corruptions
more
then
others
can
doe
.
So
endlesse
are
the
mazes
of
Satans
circular
temptations
.
Fourthlie
,
there
is
no
depth
of
knowledge
,
no
measure
of
grace
,
no
eminencie
of
zeale
can
bee
exempted
from
hazard
of
surprisal
,
by
this
last
and
most
cunning
encounter
of
Satan
by
priuie
pride
.
Paul
,
that
great
instrument
of
Gods
greatest
glorie
,
in
whom
there
was
a
matchlesse
concurrence
of
diuine
graces
,
and
varietie
of
all
manner
of
afflictions
,
notable
meanes
to
keepe
the
heart
of
man
in
humilitie
;
yet
lest
hee
should
be
exalted
out
of
measure
through
the
abundance
of
reuelations
,
there
was
giuen
vnto
him
a
pricke
in
the
flesh
,
the
messenger
of
Satan
to
buffet
him
.
Reasons
taken
from
the
state
of
the
regenerate
soule
,
are
these
.
First
,
let
the
best
and
most
mortified
man
turne
the
eie
of
his
conscience
from
the
fruitlesse
and
dangerous
speculations
of
his
owne
worthinesse
,
and
fasten
it
a
while
vpon
his
corruptions
and
infirmities
,
vpon
his
many
deficiences
in
religious
duties
and
executions
of
his
calling
,
wants
and
weaknesses
in
prayer
and
inward
deuotion
,
his
dulnesse
and
vncheerefulnes
in
religious
exercises
,
his
omissions
of
seruices
and
occasions
for
the
enlarging
of
the
Kingdome
of
Christ
,
his
cold
and
sometimes
cowardly
prosecution
of
good
causes
,
his
now
and
then
slinking
from
a
bold
profession
of
sinceritie
,
for
feare
of
the
vaine
and
wretched
imputations
of
worldlings
,
&c.
and
out
of
this
consideration
,
he
will
be
so
farre
from
selfe-conceitednesse
,
and
a
partiall
ouerualuing
of
his
owne
gifts
and
vertues
,
that
hee
will
find
much
matter
and
iust
cause
to
renew
his
repentance
,
to
stand
vpon
his
guard
against
spirituall
pride
,
to
continue
and
encrease
his
humiliation
,
to
double
his
zeale
and
resolution
for
the
glorifying
of
God
,
and
subduing
his
owne
secret
corruptions
.
Secondly
,
let
him
consider
,
how
before
his
calling
hee
marched
furiously
and
desperately
vnder
Satans
colours
,
in
the
pursuite
of
pleasures
,
vanities
and
worldly
honours
;
with
how
resolute
hatred
and
contempt
he
opposed
against
sinceritie
and
sauing
grace
,
as
against
needlesse
precisenesse
and
folly
,
how
fearelesly
and
how
farre
he
ran
in
the
paths
of
iniquitie
,
and
the
sinful
passages
of
the
kingdome
of
darkenes
;
where
no
reward
was
to
be
expected
but
shame
and
miserie
.
But
after
it
pleased
the
Lord
to
place
his
Angell
in
the
way
to
stop
the
torrent
of
his
impieties
and
to
set
his
sacred
word
before
his
eies
,
as
a
glorious
light
to
direct
him
in
the
waies
of
righteousnesse
;
let
him
remember
how
often
hee
hath
started
aside
for
false
and
imaginarie
feares
,
how
often
hee
hath
stumbled
euen
in
the
euen
path
through
his
own
heedlesnesse
,
how
often
hee
hath
stood
still
in
his
way
,
either
gazing
on
the
painted
and
lying
glory
of
the
world
,
or
listening
to
the
allurements
and
deceitfull
charmes
of
his
owne
flesh
.
Nay
,
how
sometimes
he
hath
bin
inforced
to
retire
by
some
cunning
traine
and
malicious
stratageme
of
Satan
.
So
that
since
his
conuersion
hee
hath
but
run
faintly
and
slowly
,
and
won
little
ground
in
the
race
of
godlinesse
,
although
there
be
set
before
him
the
price
of
●
●
high
calling
,
the
highest
aduancement
of
the
soule
,
fulnesse
of
ioy
,
and
the
pretious
treasures
of
immortalitie
.
And
if
he
demurre
a
while
soundly
vpon
this
point
,
he
may
for
euer
feare
lest
a
selfe-liking
of
his
owne
excellencie
,
be
iustly
plagued
with
a
scandalous
fall
into
some
grosse
sinne
,
which
besides
it
owne
particular
sting
,
will
vnto
his
great
discomfort
awake
the
old
sinnes
of
his
vnregeneration
,
like
so
many
sleeping
Lions
,
with
open
mouthes
to
charge
afresh
vpon
the
conscience
with
new
terrors
and
fearefull
vexations
.
Thirdly
,
let
the
godly
Christian
looke
vp
at
the
liberall
and
mercifull
hand
of
God
,
which
out
of
the
bottomlesse
depth
of
his
owne
bountie
hath
reached
vnto
him
,
whatsoeuer
gifts
he
hath
;
whether
of
bodie
,
or
mind
,
of
honours
or
outward
possessions
,
of
nature
or
grace
:
and
he
shall
find
far
greater
reason
to
be
continually
grieued
and
humbled
,
that
the
bright
and
vnspotted
beames
of
Gods
sanctifying
Spirit
are
soulely
darkened
and
lessened
in
his
body
of
death
,
then
to
be
exalted
in
his
owne
conceit
,
in
that
it
hath
pleased
God
of
his
meere
and
free
mercie
to
illighten
the
darkenes
of
his
heart
;
without
which
supernaturall
illumination
he
should
haue
liued
in
blindnesse
and
miserably
vntil
death
,
and
after
this
life
bin
cast
out
into
vtter
darkenesse
and
remedilesse
desolation
.
Fourthly
,
let
him
take
heed
how
he
harbors
and
nourishes
this
viper
of
spirituall
pride
in
the
bosome
of
his
soule
;
lest
it
taking
vnseasonable
heate
and
warmth
from
his
zeale
,
endanger
the
whole
frame
of
his
new
man
.
Either
by
perswading
him
to
embrace
some
groundlesse
singularitie
of
vnwarrantable
opinions
,
which
by
reason
of
his
vertues
will
spread
more
plausibly
,
and
by
consequent
more
dangerously
.
For
a
perswasion
of
integritie
is
not
onely
a
motiue
to
roote
an
opinion
deepely
in
a
mans
owne
apprehension
,
but
also
a
meanes
to
make
it
more
currant
and
passable
with
the
admirers
of
his
graces
.
Or
else
this
spirituall
pride
,
may
by
Gods
iust
iudgement
draw
vpon
him
a
deadnesse
of
heart
,
a
dulnes
of
zeale
,
an
intermission
of
operations
of
grace
,
which
the
child
of
God
doth
infinitly
more
feare
then
any
affliction
or
crosse
that
can
possibly
befall
him
from
prophane
men
,
either
vpon
his
body
,
or
state
,
or
good
name
.
These
reasons
may
iustly
mooue
euery
faithfull
Christian
,
with
much
earnestnesse
and
prayer
to
labour
after
,
and
settle
surely
in
his
heart
a
true
and
vndissembled
humilitie
,
as
the
onely
soueraigne
meanes
to
preserue
the
life
and
vigour
of
his
graces
in
his
owne
soule
,
their
fruit
and
benefit
to
others
,
their
blessing
and
acceptation
with
God
;
and
with
the
watchfullest
eie
of
his
spirituall
wisdome
,
to
hold
in
perpetuall
iealousie
the
cunning
sleights
and
windings
of
this
insinuatiue
sinne
of
priuie
pride
,
that
both
so
pestilent
a
canker
may
be
kept
out
of
the
soule
,
and
the
passage
may
be
stopt
to
priuie
hypocrisie
;
with
which
,
I
told
you
before
,
Satan
doth
endeauor
with
might
and
maine
to
discomfort
and
disgrace
the
actions
and
exercises
,
euen
of
the
child
of
God
.
The
second
kind
of
hypocrisie
is
grosse
hypocrisie
;
by
which
a
man
professeth
that
which
is
not
in
his
heart
at
all
,
and
so
deceiues
others
,
but
not
his
owne
heart
.
And
this
is
most
properly
hypocrisie
:
For
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
a
stage-plaier
;
who
sometimes
putteth
on
the
roabes
and
maiestie
of
a
Prince
,
himselfe
being
of
a
base
and
neglected
state
:
Or
the
grauitie
and
wisdome
of
a
Counseller
,
himself
being
of
roguish
&
dissolute
conditions
:
Sometimes
he
representeth
a
chast
and
modest
louer
,
his
owne
life
being
a
practise
of
vncleannesse
:
Sometimes
he
assumeth
a
good
and
honest
vocation
,
his
own
being
accursed
and
vnwarrantable
.
Euen
such
is
the
grosse
hypocrite
vpon
the
stage
of
this
world
;
a
very
painted
sepulchre
and
whited
wall
,
glorious
indeed
in
outward
fashions
and
solennities
,
in
shewes
and
representations
to
the
eie
of
the
world
;
but
if
it
were
possible
for
a
man
to
make
an
exact
inquirie
into
the
close
and
hidden
passage
of
his
heart
,
he
should
find
many
black
and
bloodie
proiects
,
for
compassing
reuenge
euen
vpon
surmised
opposites
,
many
ambitious
steps
built
vpon
flatterie
and
dissembling
basenesse
and
briberie
for
his
rising
and
preferments
;
many
stinging
swarmes
of
fierie
lusts
and
impure
thoughts
,
which
are
either
spent
in
speculatiue
wantonnesse
and
the
adulteries
of
the
heart
,
or
else
for
feare
of
the
worlds
notice
,
breake
out
onely
into
a
strange
and
secret
filthinesse
.
In
a
word
vnder
the
vaile
of
his
outward
religiousnesse
,
hee
should
see
a
perfect
anatome
of
the
infinite
and
deceitfull
corruptions
of
the
heart
of
man
,
and
many
plausible
and
politicke
conu●iances
to
bleare
the
eies
of
the
world
,
howsoeuer
wretched
man
vpon
his
owne
sillie
and
forlorne
soule
he
certainely
drawes
an
exceeding
waight
of
vengeance
.
This
kind
of
hypocrite
is
more
miserable
and
of
lesse
hope
then
the
open
sinner
.
First
,
because
he
sinneth
against
the
light
of
his
conscience
,
which
manner
of
sinning
makes
him
incapable
of
sauing
graces
.
For
how
can
that
heart
which
to
naturall
hardnesse
addeth
a
voluntary
obfirmation
in
sinne
and
resistance
to
godly
motions
,
receiue
the
softening
and
sanctifying
spirit
of
God
?
How
should
those
vnrulie
affections
be
tamed
by
the
power
of
religion
,
who
please
themselues
,
and
hold
it
their
greatest
glory
to
seeme
most
moderate
outwardly
,
when
inwardly
they
boile
most
intemperately
in
lust
,
pride
,
malice
,
contempt
of
zealous
simplicity
,
and
in
other
foulest
pollutions
?
How
should
the
brightnesse
of
wisedome
shine
,
where
the
windowes
of
the
soule
are
shut
close
,
wilfully
and
vpon
set
purpose
?
Secondly
,
by
reason
of
the
shining
lampe
of
an
outward
profession
,
howsoeuer
he
want
the
oyle
of
grace
in
his
heart
,
he
so
dazles
the
eyes
of
men
,
that
he
barres
himselfe
of
those
reproofes
and
wholesome
admonitions
,
whereby
the
open
sinner
is
many
times
confounded
and
amazed
in
his
conscience
,
humbled
and
cast
downe
in
himselfe
,
and
happily
reclaimed
and
conuerted
.
Thirdly
,
all
publicke
reprehensions
and
aduertisements
from
the
Ministery
of
the
word
,
although
they
be
as
so
many
loud
cries
sounding
in
his
cares
,
to
awake
him
out
of
the
dead
slumber
of
hypocrisie
;
he
either
interprets
to
proceed
from
some
particular
malice
,
or
indiscreet
heate
;
and
so
passes
them
ouer
with
a
bitter
and
peremptor●e
censure
:
or
else
out
of
the
pride
of
his
heart
hee
posteth
them
ouer
from
himselfe
,
as
not
infamous
or
notorious
in
the
worlds
opinion
,
and
transfers
them
vpon
the
open
sinners
,
being
assured
that
in
the
iudgement
of
others
whom
hee
blinds
and
deludes
by
his
Art
of
Seeming
,
they
belong
not
to
him
.
Fourthly
,
he
is
iustly
obnoxious
to
an
extraordinarie
measure
of
Gods
hatred
and
indignation
.
For
euery
ingenuous
man
out
of
the
grounds
of
morality
,
holdeth
in
greatest
detestation
a
doubling
and
dissembling
companion
;
as
a
fellow
of
extreme
basenesse
and
seruility
,
most
vnworthie
to
be
entertained
either
into
his
inward
affections
and
approbation
or
outward
seruices
and
imployments
;
how
much
more
the
God
of
heauen
and
earth
,
who
seeth
cleerely
into
the
inmost
closet
of
the
heart
?
For
hell
and
destruction
are
before
the
Lord
,
how
much
more
the
hearts
of
the
sons
of
men
?
I
say
,
how
much
more
must
he
needs
double
his
infinite
hatred
of
sin
against
the
double
iniquity
of
hypocrisie
?
how
must
his
soule
abhorre
that
wretched
creature
,
which
beares
the
world
in
hand
,
and
makes
a
shew
vnto
men
,
that
he
stands
for
God
and
his
honour
and
seruice
;
but
indeed
is
a
close
factor
for
Satan
,
his
owne
pleasures
and
the
powers
of
darkenes
?
And
as
the
hypocrite
is
subiect
to
Gods
extraordinarie
hatred
;
so
is
hee
liable
to
an
extraordinarie
weight
of
vengeance
:
For
when
the
wrath
of
the
Lord
is
once
enkindled
against
him
,
it
is
powred
out
like
fire
,
and
burnes
euen
to
the
bottome
of
hell
.
His
feare
commeth
like
an
horrible
desolation
,
and
his
destruction
like
a
whirlewind
.
Terrors
shall
take
him
as
waters
,
and
a
tempest
shall
carrie
him
away
by
night
:
And
so
certaine
are
these
plagues
,
that
as
though
the
hypocrite
were
already
turned
into
a
diuell
,
or
into
the
very
fierie
lake
,
it
is
said
in
the
Gospell
,
of
other
sinners
,
that
they
shall
haue
their
portion
with
the
hypocrite
,
where
shall
be
weeping
and
gnashing
of
teeth
.
Good
Lord
,
it
is
strange
and
fearefull
,
that
so
noble
and
excellent
a
creature
as
man
,
endewed
with
reason
and
vnderstanding
like
an
Angell
of
God
;
hauing
besides
the
pretiousnes
of
the
holy
booke
of
God
,
those
great
and
vniuersall
motiues
,
the
immortality
of
the
soule
,
the
resurrection
of
the
dead
,
the
ioyes
of
the
kingdome
of
heauen
,
the
endlesse
paines
of
the
wicked
,
which
except
he
be
a
damned
Atheist
,
he
doth
certainely
beleeue
;
and
whereas
hee
might
liue
on
earth
with
vnconquerable
comfort
,
and
shine
hereafter
as
the
brightnes
of
the
firmament
,
bee
a
companion
of
Saints
and
Angels
,
and
stand
in
the
glorious
presence
of
the
highest
Maiestie
for
euer
and
euer
:
yet
for
all
this
will
euen
wilfully
against
the
light
of
his
conscience
,
and
with
the
certaine
knowledge
of
his
heart
,
by
his
grosse
hypocrisie
,
secret
abominations
and
vncleannes
,
priuie
practises
for
some
wretched
pleasures
and
preferments
,
make
himselfe
in
the
eyes
of
God
,
howsoeuer
he
deceiue
men
,
a
very
incarnate
diuell
vpon
earth
;
and
after
this
life
,
iustly
heape
vpon
his
body
and
soule
all
the
horrours
and
despaires
,
tortures
and
plagues
which
a
created
nature
is
capable
of
.
Oh
that
the
hypocrite
would
consider
these
things
in
time
,
lest
the
wrath
and
fierie
ielousie
of
the
Lord
breake
forth
vpon
him
suddenly
and
ineuitably
like
sorrowes
vpon
a
woman
in
trauell
,
and
teare
him
in
pieces
when
there
bee
none
that
can
deliuer
him
.
Well
may
he
carrie
the
matter
smoothly
for
a
time
,
and
by
his
iugling
dissimulation
cast
a
mist
about
him
,
and
inwrap
himselfe
in
darkenesse
from
the
eye
of
the
world
;
yet
let
him
know
that
in
the
meane
time
his
sinnes
are
writing
by
the
hand
of
Gods
iustice
,
with
the
point
of
a
Diamond
in
the
register
of
his
conscience
,
and
when
their
number
and
measure
is
accomplished
,
the
Lord
will
come
against
him
euen
with
whole
armies
of
plagues
and
vengeance
,
as
against
the
most
hatefull
obiect
of
his
reuenging
iustice
,
the
most
base
and
vnnaturall
Opposite
to
so
pure
a
Maiesty
,
and
the
most
notorious
and
transcendent
instrument
of
Satans
deepest
malice
.
This
kind
of
hypocrite
belongs
not
to
my
present
purpose
;
and
therefore
I
leaue
him
,
without
sound
and
timely
repentance
,
to
some
strange
and
markeable
iudgement
euen
in
this
life
:
Or
if
he
passe
these
few
daies
honourably
and
prosperouslie
,
as
it
is
many
times
the
lot
of
the
wicked
,
lot
him
expect
vpon
his
deaths-bed
the
fierie
darts
of
Satan
empoysoned
with
hellish
malice
and
cruelty
,
to
be
fastned
deepely
in
his
soule
,
and
such
pangs
and
anguish
of
conscience
,
that
will
possesse
him
of
hell
before
hand
.
Or
if
he
depart
out
of
this
world
without
sense
of
his
sinne
,
or
else
at
the
best
with
some
formall
and
perfunctorie
shew
of
penitencie
;
yet
let
his
heart
tremble
for
the
feares
that
it
shall
feare
at
the
great
and
terrible
day
of
the
Lord
,
when
the
vizard
of
his
hypocrisie
shall
certainely
be
pulde
off
his
face
,
and
he
ashamed
and
confounded
in
the
presence
of
the
blessed
Trinity
,
of
Angels
,
and
all
the
men
that
euer
were
,
and
irrecouerably
abandoned
from
the
face
of
God
and
from
the
fruition
of
his
ioyes
,
to
the
most
consuming
flame
of
the
fire
of
hell
,
and
the
lothsomest
dungeon
of
the
bottomlesse
pit
.
The
third
kind
of
hypocrisie
is
Formall
hypocrisie
,
by
which
a
man
doth
not
onely
deceiue
others
with
a
shew
of
piety
and
outward
forme
of
religion
;
but
also
his
owne
heart
with
a
false
conceit
and
persuasion
that
he
is
in
a
happie
state
,
when
as
in
truth
his
soule
was
neuer
yet
seasoned
with
sauing
grace
and
the
power
of
religion
.
And
I
beseech
you
marke
me
in
this
point
:
it
is
of
greatest
consequence
to
euery
one
for
a
sound
triall
and
examination
of
the
state
of
his
conscience
,
whether
he
yet
liue
the
life
of
God
,
and
stand
in
the
state
of
grace
,
or
lie
enthralled
in
the
setters
and
slauerie
of
sinne
and
Satan
.
For
herein
I
must
tell
you
how
farre
a
man
may
proceed
in
outward
profession
of
the
truth
,
in
supernaturall
decrease
of
sinfulnesse
,
in
some
kinds
and
measure
of
inward
graces
,
and
yet
come
vtterly
short
of
true
happinesse
;
and
without
an
addition
of
the
truth
of
regeneration
and
a
sound
conuersion
,
shall
bee
cut
off
for
euer
from
all
hope
of
immortality
,
and
shall
neuer
bee
able
to
stand
firme
and
sure
in
the
day
of
the
Lord
Iesus
.
For
a
more
perspicuous
explication
of
this
point
,
conceiue
with
me
those
perfections
which
may
befall
a
man
as
yet
vnregenerate
and
in
state
of
damnation
.
We
may
suppose
in
him
:
first
,
all
those
gifts
which
the
possibility
of
nature
can
conferre
vpon
him
,
all
ornaments
of
Arts
and
knowledge
,
of
wisedome
and
policie
,
not
onely
that
which
is
purchased
by
experience
,
obseruation
,
and
imployment
in
points
of
State
;
but
also
the
spirit
of
gouernment
,
as
Saul
had
.
To
these
wee
may
adde
,
gentlenesse
and
fairenesse
of
conditions
,
an
exactnesse
of
ciuill
honesty
and
morall
iustice
,
immunity
from
grosse
and
infamous
sinnes
.
And
thus
far
the
heathens
may
goe
:
And
thus
far
we
proceeded
in
our
last
Discourse
.
But
in
these
times
of
Christianity
a
reprobate
may
goe
farre
further
then
euer
the
most
innocent
Heathen
that
euer
liued
could
possibly
;
though
some
of
them
were
admirable
for
their
mild
and
mercifull
disposition
,
some
for
their
vertuous
seueritie
,
some
for
integritie
of
life
,
some
for
constancie
and
resolution
in
goodnes
some
for
preferring
the
vnspottednesse
of
their
life
before
most
exquisit
tortures
.
For
to
all
these
he
may
adde
a
glorious
profession
of
the
Gospell
,
a
performance
of
all
outward
duties
and
exercises
of
religion
,
many
workes
of
charity
and
monuments
of
his
rich
magnificence
.
Nay
,
besides
all
this
he
may
be
made
partaker
of
some
measure
of
inward
illumination
,
of
a
shadow
of
true
regeneration
,
there
being
no
grace
effectually
wrought
in
the
faithfull
,
whereof
a
resemblance
may
not
be
sound
in
the
vnregenerate
.
This
last
point
will
more
clearely
appeare
vnto
you
out
of
the
8.
of
Luke
,
and
the
6.
to
the
Hebrewes
.
In
the
8.
of
Luke
,
the
hearer
resembled
vnto
the
stonie
ground
,
is
the
formall
hypocrite
;
who
is
there
said
,
to
beleeue
for
a
time
,
and
therefore
by
the
inward
,
though
more
generall
and
inferior
working
of
the
spirit
,
may
haue
a
temporarie
faith
begot
in
him
.
In
which
faith
we
may
consider
these
degrees
.
First
,
he
may
be
endewed
with
vnderstanding
and
knowledge
in
the
word
of
God
.
He
may
be
perswaded
that
it
is
diuinely
inspired
,
and
that
it
is
most
true
.
He
may
see
clearely
by
the
Law
of
God
the
grieuous
intollerablenesse
of
his
sinnes
,
and
the
heauie
iudgements
due
vnto
them
.
He
may
bee
amazed
and
terrified
with
fearefull
horror
,
and
remorse
of
conscience
for
his
sinnes
.
He
may
giue
assent
vnto
the
couenant
of
grace
in
Christ
,
as
most
certaine
and
sure
;
and
may
conceiue
,
that
Christs
merits
are
of
an
inualuable
price
,
and
a
most
pretious
restoratiue
to
a
languishing
soule
.
He
may
be
perswaded
in
a
generalitie
and
confused
manner
,
that
the
Lord
will
make
good
his
couenant
of
grace
vnto
the
members
of
his
Church
;
and
that
he
will
plentifully
performe
all
the
promises
of
happinesse
vpon
his
children
.
He
may
be
troubled
in
mind
with
grudgings
and
distractions
,
with
reluctation
and
scruples
before
the
commission
of
sinne
,
out
of
the
strength
of
naturall
conscience
,
seconded
with
a
seruile
apprehension
of
diuine
vengeance
,
but
especially
illightned
with
some
glimmerings
of
this
temporarie
faith
.
Much
adoe
was
there
euen
with
Pilate
,
inward
trouble
and
tergiuersation
,
before
he
would
bee
brought
to
giue
iudgement
on
Christ
.
Herod
was
sorie
before
he
beheaded
Iohn
Baptist.
And
these
men
I
hope
,
were
farre
short
of
the
perfections
attaineable
by
the
formall
hypocrite
.
After
a
sinne
committed
besides
the
outward
formes
of
humiliation
,
by
the
power
of
this
temporarie
faith
,
he
may
bee
inwardly
touched
and
affected
with
some
kind
and
degree
of
repentance
and
sorrow
;
I
meane
not
onely
that
which
is
a
preparatiue
to
despaire
and
hellish
horror
,
but
which
may
sometimes
preuent
temporall
iudgements
,
as
in
Achab
,
and
with
a
slumbering
and
superficiall
quiet
,
secure
the
conscience
for
a
time
.
And
from
this
faith
may
spring
fruits
:
Some
kind
and
measure
of
hope
,
loue
,
patience
and
other
graces
.
It
is
said
in
the
Euangelists
,
that
that
hearer
which
we
call
the
formall
hypocrite
,
receiues
the
word
with
ioy
.
Whence
may
be
gathered
:
First
,
that
with
willingnesse
and
cheerefulnesse
,
hee
may
submit
himselfe
to
the
ministerie
of
the
word
.
With
forwardnesse
and
ioyfulnesse
,
hee
may
follow
and
frequent
Sermons
.
With
a
discourse
of
the
sufferings
of
Christ
,
he
may
be
moued
euen
vnto
teares
for
compassionate
indignation
,
that
so
glorious
and
infinite
innocencie
should
be
vext
with
al
manner
of
indignities
and
torments
for
the
grosse
and
willfull
impieties
of
sinfull
men
.
He
may
loue
and
reuerence
,
giue
countenance
and
patronage
to
the
Ministers
,
whom
he
heares
with
gladnesse
.
For
it
is
the
nature
of
man
,
to
be
kindly
and
louingly
affected
vnto
him
that
brings
him
a
message
of
ioy
and
comfort
.
He
may
esteeme
the
negligent
,
or
no
hearers
of
the
word
of
God
,
as
prophane
and
of
feared
consciences
:
which
do
not
onely
abandon
the
necessary
meanes
of
saluation
,
but
that
they
may
with
more
securitie
and
absolutenesse
reape
in
this
life
what
sensuall
profit
or
pleasure
soeuer
the
world
yeeldeth
,
endeuour
to
banish
and
extinguish
all
thought
and
notice
of
heauen
or
holinesse
.
The
word
of
God
by
this
temporary
faith
and
other
graces
may
worke
such
a
change
in
him
,
as
is
called
the
vncleane
spirits
going
out
of
a
man
:
Matth.
12.43
.
A
flying
from
the
pollutions
of
the
world
:
2.
Pet.
2.20
.
A
washing
:
2.
Pet.
2.32
.
And
may
haue
such
power
vpon
him
,
that
he
may
doe
many
things
therafter
.
Herod
is
said
to
haue
reuerenced
Iohn
,
to
haue
heard
him
gladly
,
and
to
haue
done
many
things
:
Marke
6.20
.
To
these
for
illustration
,
and
because
we
are
hereafter
to
consider
their
differences
from
a
true
,
entire
and
vniuersall
sanctification
;
we
may
adde
those
fiue
degrees
incident
to
the
reprobate
:
Heb.
6.
First
,
hee
may
bee
illightened
in
his
vnderstanding
,
with
some
glimpses
of
heauenly
light
.
Secondly
,
he
may
haue
some
taste
in
his
heart
of
the
heauenly
gift
.
Thirdly
,
he
may
be
made
partaker
of
the
holy
Ghost
,
the
authour
and
fountaine
of
all
graces
.
He
may
in
some
measure
enioy
the
good
word
of
God
,
the
glorious
instrument
of
the
conuersion
of
soules
.
He
may
haue
some
taste
and
feeling
euen
of
the
powers
of
the
world
to
come
.
Nay
,
and
besides
all
these
,
that
which
nailes
him
fast
vnto
formalitie
,
and
makes
him
with
contentment
to
walke
in
a
plodding
course
of
outward
profession
;
is
a
perswasion
that
he
is
already
in
the
way
of
life
,
when
as
yet
hee
neuer
entred
no
not
the
very
first
step
vnto
it
.
For
indeed
he
may
be
perswaded
,
though
from
false
and
mistaken
grounds
,
that
he
is
rich
in
heauenly
things
and
hath
need
of
nothing
,
and
that
he
is
already
possessed
of
the
kingdome
of
grace
&
intituled
to
the
kingdome
of
glory
;
and
yet
bee
most
wretched
and
miserable
,
and
poore
,
and
blind
,
and
naked
.
His
state
in
this
case
being
not
vnlike
the
dreame
of
a
poore
or
hungry
man
,
which
in
his
sleepe
filleth
himselfe
with
varietie
of
dainties
,
or
tumbles
himselfe
amid
his
rich
treasures
and
heapes
of
gold
:
but
when
he
awaketh
,
behold
he
is
faint
,
his
soule
longeth
,
and
he
embraceth
nothing
but
emptines
and
aire
;
yea
,
and
besides
,
the
very
imaginary
fruition
of
his
supposed
happinesse
,
when
he
is
awaked
,
encreaseth
his
languishing
,
and
doubles
the
sense
of
his
necessities
.
Euen
so
the
formall
hypocrite
in
this
life
dreames
of
much
comfort
to
come
,
makes
sure
of
heauen
,
forme
of
godlinesse
in
his
conceit
,
is
the
onely
true
state
of
saluation
;
whatsoeuer
is
short
of
him
,
is
prophanenesse
;
whatsoeuer
is
aboue
him
is
precisenesse
.
But
when
vpon
his
deaths
bed
hee
awaketh
,
and
hath
his
conscience
illightned
,
and
his
particular
sinnes
reuealed
vnto
him
,
in
stead
of
catching
a
crowne
of
glorie
,
which
he
hath
vainely
possest
in
his
hopefull
securitie
,
he
graspeth
nothing
but
feare
and
amazement
,
anguish
and
sorrow
.
Yea
,
and
now
his
former
false
perswasion
of
his
happie
state
enlargeth
the
gulfe
of
his
despaire
,
and
makes
him
more
sensible
of
his
present
and
vnexpected
miseries
.
Giue
me
leaue
I
beseech
you
to
enlarge
this
point
,
and
to
acquaint
you
with
some
reasons
of
this
perswasion
.
For
a
false
perswasion
of
alreadie
being
in
the
state
of
grace
,
is
a
barre
that
keeps
thousands
from
the
state
of
grace
indeed
.
The
good
spirit
of
God
you
know
doth
perswade
euerie
regenerate
man
by
a
sweet
and
silent
inspiration
,
out
of
a
consideration
of
an
vniuersall
change
and
sanctification
,
and
present
sinceritie
in
all
the
powers
and
parts
of
his
soule
and
body
,
&
calling
,
that
he
is
most
certainly
in
the
state
of
grace
and
heire
of
heauen
.
Whence
spring
perpetually
whole
riuers
of
vnspeakeable
comfort
,
that
most
then
refresh
his
soule
when
hee
is
neerest
to
bee
ouerwhelmed
of
the
maine
Ocean
of
the
worlds
bitternesse
and
pressures
.
In
a
lying
resemblance
to
this
sacred
worke
of
the
holie
Ghost
in
the
hearts
of
Gods
children
,
Satan
lest
he
be
wanting
to
his
,
puts
on
the
glory
of
an
angell
of
light
;
and
insinuateth
into
the
imagination
of
the
formall
hypocrite
some
flashes
of
comfort
and
conceites
that
he
is
in
state
of
grace
,
and
shall
be
saued
.
Whence
issues
a
cursed
security
,
a
wretched
opposition
to
more
sinceritie
then
he
finds
in
himselfe
,
a
slumber
and
benummednes
of
conscience
,
an
impatiencie
of
hauing
his
formalitie
censured
by
the
ministerie
of
the
word
;
a
neglect
of
a
more
sound
search
into
the
state
of
his
soule
.
For
Satan
in
his
Angelicall
forme
tels
him
that
more
strictnesse
and
purity
is
but
onely
a
proud
hypocrisie
and
pretence
of
such
as
affect
a
transcendencie
aboue
the
ordinarie
degrees
of
holines
,
and
bids
him
take
heed
of
being
too
busie
and
pragmaticall
in
taking
notice
of
euery
small
corruption
and
infirmitie
;
for
tendernes
of
conscience
,
and
a
too
nice
apprehensiuenes
of
euery
little
sinne
,
will
vncomfortablie
enchaine
him
to
Melancholy
,
Vnsociablenes
,
and
some
degrees
of
despaire
.
And
howsoeuer
,
saith
Satan
,
some
Preachers
of
preciser
humour
out
of
their
vnhallowed
zeale
and
censorious
austerity
breath
out
nothing
against
thee
but
fire
and
brimstone
,
indignation
and
wrath
,
damnation
and
horrour
;
yet
take
not
these
things
to
heart
,
but
let
such
peremptorie
comminations
passe
as
malicious
thunderbolts
,
discharged
from
too
fierie
spirits
,
begot
by
indiscreet
heate
,
and
directed
to
priuate
ends
.
Thus
this
wilie
serpent
cries
peace
,
peace
vnto
his
soule
,
when
God
knowes
there
is
no
peace
towards
,
but
noise
and
tumbling
of
garments
in
blood
,
and
burning
and
deuouring
of
fire
.
The
conscience
indeed
may
bee
asleepe
for
a
while
,
like
a
fierce
wild
beast
gathering
vigour
and
puissance
,
that
being
awaked
by
the
hand
of
God
at
the
approch
of
sicknesse
or
death
,
may
more
implacably
rent
,
deuoure
and
torment
for
euer
.
But
I
come
to
the
grounds
of
this
persuasion
.
I
told
yee
before
that
the
spirit
of
God
assures
his
children
that
they
are
in
state
of
grace
,
out
of
a
consideration
of
an
vniuersall
sincerity
in
all
their
waies
.
But
Satan
for
his
children
hath
other
reasons
,
which
I
conceiue
to
be
such
as
these
:
First
,
the
formall
hypocrite
is
notablie
confirmed
that
his
state
is
good
,
when
he
compares
himselfe
with
those
which
are
more
sinfull
:
as
Murderers
,
Adulterers
,
Drunkards
,
Prophaners
of
the
Sabbath
,
Vsurers
,
Swearers
,
Liers
,
Iesters
out
of
the
word
of
God
,
and
fellowes
of
such
notorious
ranke
.
But
if
besides
the
disclaiming
of
these
,
his
conscience
bee
able
to
informe
him
of
his
ciuill
honesty
,
externall
iustice
,
some
workes
of
charity
,
&c.
why
then
the
matter
is
put
out
of
all
controuersie
,
and
he
presently
canonized
a
saint
in
his
owne
conceite
.
You
may
see
his
picture
in
the
18.
of
Luke
:
O
God
I
thanke
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
adulterers
,
or
as
this
Publican
.
There
is
his
exemption
from
common
prophanenes
.
I
fast
twice
in
the
weeke
,
I
giue
tithe
of
all
that
I
possesse
.
There
is
his
outward
iustice
and
religious
solennities
.
But
you
must
not
conceiue
that
the
formall
hypocrite
doth
proclaime
this
in
publicke
with
such
grosse
and
palpable
ostentation
:
Nay
,
perhaps
when
it
arises
hee
lets
it
not
rest
long
in
his
owne
thoughts
,
left
by
this
vanity
his
vertues
lose
their
grace
and
he
his
comfort
.
But
certaine
it
is
,
a
consciousnes
of
his
being
free
from
infamous
impieties
,
of
his
morall
honestie
,
performance
of
outward
duties
of
religion
,
and
some
inward
,
in
some
measure
,
though
not
vniuersally
,
nor
to
the
degree
of
the
children
of
God
,
is
one
of
the
best
grounds
he
hath
for
his
assurance
of
being
in
state
of
saluation
.
Parallel
to
this
of
Luke
is
that
,
Prou.
30.
vers.
12.
There
is
a
generation
that
are
pure
in
their
owne
conceit
,
and
yet
are
not
washed
from
their
filthinesse
.
That
is
,
they
imagine
their
temper
of
religion
,
their
pitch
of
holinesse
,
their
formall
Christianity
to
bee
the
very
right
path
to
heauen
,
when
indeed
they
were
neuer
truely
humbled
with
a
sense
and
sight
of
their
sinnes
out
of
the
law
and
iudgements
of
God
.
They
were
neuer
acquainted
with
the
pangs
of
conscience
in
a
new
birth
or
the
mysteries
of
saluation
.
But
within
are
full
of
hollowheartednesse
,
lukewarmenesse
and
much
bitternes
against
true
godlinesse
and
the
power
thereof
.
The
second
reason
whereby
the
formall
hypocrite
is
moued
to
thinke
his
state
to
be
good
,
and
the
way
of
his
life
to
be
right
,
is
a
preiudice
which
he
conceiues
from
the
imputations
which
the
world
layeth
vpon
the
children
of
God
:
such
as
are
Pride
,
Hypocrisie
,
Singularity
,
Melancholie
,
Simplicitie
and
the
like
.
But
before
I
descend
to
these
particulars
,
giue
me
leaue
to
propose
vnto
you
the
fountaine
and
ground
of
them
,
which
I
take
to
bee
,
that
great
and
eternall
▪
opposition
which
is
naturally
betwixt
light
and
darkenesse
,
the
life
of
grace
,
and
a
death
in
sinne
,
sincerity
and
prophanenesse
,
the
children
of
God
and
the
wicked
.
Gods
children
,
you
know
,
in
this
world
liue
as
sheepe
amongst
wolues
.
In
the
stormie
times
of
the
Church
their
persecutors
are
indeed
euen
wolues
in
the
euening
,
for
their
insatiable
crueltie
and
vnquenchable
thirst
in
drinking
vp
the
blood
of
the
Saints
:
And
in
the
Halcyon
daies
and
fairest
times
of
the
Church
,
yet
they
haue
those
which
will
bee
pricks
in
their
eyes
,
and
thornes
in
their
sides
.
If
they
cannot
vexe
them
in
a
higher
degree
,
yet
they
will
bee
sure
to
lay
on
loade
with
base
indignities
,
disgraces
,
slanders
and
lying
imputations
.
And
their
hatred
is
of
that
strange
nature
and
quality
,
that
it
is
discharged
euen
against
the
goodnesse
of
the
godly
,
their
zeale
,
their
forwardnesse
in
religion
,
their
faithfulnesse
in
their
calling
and
the
like
,
as
against
it
proper
obiect
.
Ieremie
:
Ieremie
neither
borrowed
on
vsurie
,
nor
lent
on
vsurie
,
hee
was
free
from
all
colour
of
giuing
offence
or
doing
wrong
:
Nay
,
his
gratious
heart
was
so
wholly
melted
in
compassion
,
that
he
wished
that
his
head
were
full
of
water
,
and
his
eyes
a
fountaine
of
teares
,
that
he
might
weepe
day
and
night
for
the
destructions
of
his
people
.
And
yet
of
that
people
euery
one
contended
against
him
,
there
was
not
a
man
but
hee
cursed
him
.
The
onely
reason
was
,
because
whatsoeuer
the
Lord
said
,
that
he
faithfully
spoke
,
and
kept
nothing
backe
,
but
shewed
them
all
the
counsell
of
God
.
It
is
yet
more
plaine
in
Dauid
,
Psal.
38.20
.
They
also
that
reward
euill
for
Good
,
are
mine
aduersaries
,
because
I
follow
goodnesse
.
The
word
there
in
the
originall
insinuateth
such
an
extreme
and
deadly
hatred
,
But
in
mine
aduersity
they
reioyced
,
and
gathered
themselues
together
:
the
abiects
assembled
themselues
against
me
,
and
I
knew
not
;
they
tare
mee
and
ceased
not
.
Who
without
indignation
can
thinke
vpon
these
leaud
companions
and
base
drunkards
,
that
with
the
false
scoffers
at
bankets
gnashed
their
teeth
and
cruelly
insulted
ouer
the
miserie
and
disgrace
of
that
man
,
that
was
a
man
after
Gods
owne
heart
,
of
incomparable
excellency
,
and
so
kindly
affected
towards
them
,
that
when
they
were
sicke
,
he
clothed
himselfe
with
a
sacke
,
he
humbled
his
soule
with
fasting
,
and
mourned
as
one
that
mourneth
for
his
mother
?
You
see
then
the
fountaine
both
of
the
greater
stoods
of
bloodie
persecutions
,
and
the
lesser
streames
of
inferiour
vexations
;
as
slanders
,
railings
and
false
imputations
.
To
some
particulars
whereof
I
now
come
.
First
for
Pride
.
It
is
most
certaine
that
Pride
truely
so
called
,
is
the
most
pes●lent
and
incompatible
Opposite
that
Grace
hath
:
and
therefore
hee
that
is
most
sanctified
,
most
fights
against
it
.
For
besides
that
this
fiery
dart
is
deepely
impoysoned
in
our
corrupted
nature
,
Satan
knowes
out
of
his
owne
experience
how
to
manage
it
with
notable
cunning
;
and
he
followes
this
weapon
with
such
eagernesse
and
confidence
,
that
after
it
is
broken
vpon
the
shield
of
faith
,
yet
he
labours
with
might
and
maine
to
fasten
some
splinter
or
other
,
euen
in
the
soule
humbled
for
sinne
and
vowed
vnto
the
seruice
of
God
,
as
I
told
you
in
the
first
part
of
priuie
hypocrisie
.
But
I
appeale
vnto
the
consciences
of
the
children
of
God
,
whether
many
times
the
world
doth
not
interpret
that
to
be
pride
in
their
actions
and
cariage
,
which
is
nothing
else
but
a
gracious
freedome
of
spirit
,
arising
from
a
consciousnesse
of
their
innocencie
and
independancy
,
whereby
they
are
inabled
to
stand
with
courage
against
corruptions
and
the
sinnes
of
the
time
,
to
follow
good
causes
with
boldnesse
,
and
with
resolution
to
defend
a
knowne
and
warrantable
truth
,
and
indeed
to
prefer
the
saluation
of
their
soules
before
the
gaining
of
the
whole
world
.
Innocencie
makes
them
as
bold
as
Lions
:
The
wicked
flee
when
none
pursueth
;
but
the
righteous
are
bold
as
a
Lion
.
And
their
warrant
is
out
of
Isai.
51.
vers.
7.8
.
Hearken
vnto
me
ye
that
know
righteousnesse
,
the
people
in
whose
heart
is
my
Law
.
Feare
ye
not
the
reproch
of
men
,
neither
be
ye
afraid
of
their
rebukes
.
For
the
moath
shall
eate
them
vp
like
a
garment
,
and
the
worme
shall
eate
them
like
wooll
:
but
my
righteousnesse
shall
be
for
euer
,
and
my
saluation
from
generation
to
generation
.
Independancie
holds
their
hearts
vpright
in
all
their
actions
,
that
they
are
neither
swaid
awrie
by
partialities
,
or
secret
relations
to
wrong
ends
.
I
meane
not
independancie
in
respect
of
lawes
,
gouernment
,
authoritie
,
charitie
,
vnitie
with
the
Church
or
the
like
,
I
meane
no
such
independancie
:
but
in
respect
of
basenesse
,
flatterie
,
corruption
,
temporizing
,
indirect
prosecution
of
their
honours
and
preferments
,
&c.
which
are
setters
of
Satan
,
by
which
he
confines
many
to
a
wretched
slauery
euen
in
this
life
,
and
without
repentance
to
endlesse
miserie
hereafter
.
Secondly
,
hypocrisie
is
many
times
by
the
world
vniustlie
laid
vnto
the
charge
of
the
children
of
God
.
Dauid
had
his
ful
portion
in
this
imputation
,
as
appeareth
in
many
Psalmes
.
The
causes
for
this
time
I
conceiue
to
be
two
.
The
first
may
bee
suspiciousnesse
,
an
argument
euer
of
worthlesnesse
and
impotencie
.
For
insufficiencie
is
most
apprehensiue
and
suspicious
.
I
know
there
is
a
godly
iealousie
,
and
a
iealousie
of
state
;
but
I
meane
that
suspition
which
is
opposed
as
an
extreame
to
that
imperfect
vertue
the
Moralists
cal
immuniti●
from
suspicion
,
by
which
a
man
doth
cast
the
worth
,
actions
and
affections
of
another
in
his
owne
mould
,
and
thinks
euery
man
obnoxious
to
al
the
infirmities
he
finds
in
himselfe
.
Hence
it
is
,
that
he
which
indeed
is
truly
an
hypocrite
,
and
neuer
passed
the
perfection
of
the
Pharisee
,
doth
most
confidently
brand
the
child
of
God
with
that
name
,
hoping
therby
to
giue
some
poore
satisfaction
to
his
own
thoughts
,
that
would
gladly
rest
in
a
formality
,
and
notice
to
the
world
,
that
howsoeuer
there
may
be
pretences
,
yet
indeed
there
is
none
better
then
himselfe
.
The
second
cause
is
a
disabilitie
,
and
blindnesse
in
the
naturall
man
of
discerning
and
acknowledging
the
operations
of
grace
.
For
let
a
man
be
otherwise
neuer
so
eminently
or
vniuersally
qualified
;
yet
without
the
experience
of
the
power
of
godlinesse
vpon
his
owne
soule
,
he
cannot
see
,
hee
will
not
bee
perswaded
of
the
actions
of
grace
in
another
man
,
and
therefore
interprets
them
to
be
nothing
but
hypocrisie
,
and
onely
pretended
,
vainegloriouslie
to
gainean
opinion
of
more
then
ordinarie
pietie
.
What
the
conceit
of
an
vnregenerate
man
is
of
the
state
of
grace
,
is
plaine
out
of
the
conference
of
our
blessed
Sauiour
and
Nicodemus
.
Nicodemus
was
a
great
Rabbi
in
Israel
,
a
famous
Doctor
in
the
Law
and
the
Prophets
,
in
which
no
doubt
hee
had
many
times
read
the
doctrine
of
regeneration
:
yet
when
he
comes
to
be
examined
of
the
power
and
practise
of
it
,
he
holds
the
new
birth
,
(
without
which
no
man
can
euer
see
God
)
to
be
as
impossible
as
for
an
old
man
to
returne
into
his
mothers
wombe
and
be
borne
againe
.
Euen
such
is
the
iudgement
of
others
in
his
state
,
of
the
fruits
,
effects
and
course
of
sanctification
.
And
therefore
I
maruel
that
any
child
of
God
wil
afflict
his
soule
,
hang
downe
the
head
,
or
remit
one
iot
of
his
zeale
in
goodnesse
for
vniust
censures
in
this
kind
:
sith
hee
knowes
that
naturall
men
though
neuer
so
wise
,
so
learned
,
or
glorious
in
the
world
,
want
spirituall
taste
,
and
therefore
cannot
rellish
the
fruits
of
the
spirit
,
are
blind
and
cannot
see
or
iudge
of
the
light
of
grace
,
are
in
darkenesse
and
cannot
comprehend
it
.
Thirdly
,
the
formall
hypocrite
doth
settle
himselfe
with
more
resoluednesse
in
his
opinion
of
being
in
state
of
grace
,
when
he
sees
the
world
account
the
children
of
God
but
a
company
of
fellowes
,
who
,
out
of
a
proud
singularitie
,
diuide
themselues
from
the
common
fashions
and
customes
of
the
world
;
not
considering
that
if
euer
he
meane
to
saue
his
soule
,
he
must
be
singular
too
in
holinesse
and
sanctification
(
for
I
meane
not
in
vnwarrantable
opinion
,
or
separation
from
the
Church
.
)
Except
his
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
,
what
singugular
thing
doth
he
?
that
is
,
except
to
his
ciuill
honesty
and
outward
performance
of
religious
duties
,
there
bee
added
a
singularitie
of
sauing
grace
,
and
except
besides
all
other
ornaments
of
mind
,
if
it
were
possible
,
possest
in
full
perfection
,
there
be
yet
moreouer
inspired
that
blessed
and
pretious
vigor
that
quickens
him
to
eternall
life
,
he
cannot
enter
into
the
kingdome
of
heauen
.
This
note
of
singularitie
hath
in
all
ages
bin
imputed
to
those
,
that
with
a
good
conscience
haue
laboured
to
keepe
themselues
blamelesse
and
pure
in
the
midst
of
a
naughtie
and
crooked
generation
.
Behold
,
saith
Isaiah
,
chap.
8.
vers.
18.
I
and
the
children
whom
the
Lord
hath
giuen
me
,
are
as
signes
and
wonders
in
Israel
,
by
the
Lord
of
Hosts
,
which
dwelleth
in
mount
Sion
.
It
had
bin
no
wonder
had
they
bin
onely
as
signes
and
wonders
amongst
the
enemies
of
God
,
and
nations
of
vncircumcision
;
but
that
they
should
be
signes
and
wonders
in
Israel
!
God
had
chosen
him
but
one
little
vineyard
amongst
all
the
spatious
forests
of
the
earth
;
out
of
the
glory
of
all
the
Kingdomes
of
the
world
he
had
chosen
him
but
one
handfull
of
people
;
and
yet
in
that
vineyard
,
his
faithfull
Ones
are
but
as
the
berries
after
the
shaking
of
an
Oliue
tree
,
two
or
three
in
the
top
of
the
v●most
boughs
,
and
foure
or
fiue
in
the
high
branches
.
In
that
little
people
,
his
children
are
but
as
the
first
fruits
:
so
that
euen
in
Israel
they
are
become
as
monsters
and
spectacles
of
amazement
.
Then
so
it
is
indeed
,
that
a
man
drawne
out
of
the
darknesse
of
this
world
and
illightned
with
grace
,
is
like
a
starre
new
created
in
the
skie
,
that
drawes
all
the
world
to
gaze
vpon
it
.
Nay
,
and
he
drawes
not
onely
the
eies
of
men
vpon
him
,
but
is
an
eie-sore
vnto
them
.
For
thus
speaketh
the
wicked
of
the
righteous
man
:
Wisd.
2.15.16
.
It
grieueth
vs
also
to
looke
vpon
him
,
for
his
life
is
not
like
other
mo●s
:
his
waies
are
of
another
fashion
.
He
counteth
vs
as
bastards
,
and
he
withdraweth
himselfe
from
our
w●ies
as
from
filthinesse
;
he
commendeth
greatlie
the
latter
end
of
the
iust
,
and
boasteth
that
God
is
his
father
.
Fourthly
,
the
formall
hypocrite
is
well
pleased
with
his
present
state
,
and
very
vnwilling
to
embrace
more
forwardnesse
;
because
it
is
commonly
thought
,
that
the
state
of
a
true
Christian
indeed
,
is
a
life
full
of
vncomfortablenesse
,
melancholy
,
austeritie
and
sadnesse
.
The
heart
of
man
is
naturally
greedie
of
ioy
and
contentment
,
and
is
either
weakely
or
strongly
refreshed
according
to
the
vanity
or
soundnes
of
the
comfort
in
which
it
reposeth
,
but
it
must
either
enioy
it
in
some
kind
and
measure
,
or
it
will
waste
and
consume
it selfe
.
Hence
it
is
,
that
those
who
want
inward
and
spirituall
ioy
arising
from
the
testimonie
of
a
good
conscience
,
from
an
assurance
of
remission
of
their
sinnes
and
the
fauour
of
God
,
hunt
after
worldly
contentments
and
carnall
ioies
.
At
home
in
their
owne
hearts
they
find
little
comfort
,
rather
much
terrour
if
their
consciences
awake
,
and
therefore
they
seeke
to
refresh
themselues
amid
their
treasures
,
honors
and
sports
;
at
Plaies
,
in
Tauernes
with
merrie
companie
,
and
many
other
such
miserable
comforters
;
nay
they
had
rather
be
necessarily
imploied
then
solitarie
,
not
so
much
to
auoid
idlenesse
as
bitings
of
conscience
.
Yea
,
some
had
rather
cease
to
be
men
,
then
that
their
consciences
should
awake
vpon
them
,
and
therefore
they
labour
to
keepe
it
asleepe
and
to
drowne
sorrow
for
sinne
,
with
powring
in
of
strong
drinke
.
But
let
them
looke
vnto
it
,
though
it
goe
downe
pleasantly
;
yet
secretly
and
insensiblie
it
strengthens
the
rage
,
and
sharpens
the
sting
of
the
worme
that
neuer
dies
,
against
the
day
of
their
visitation
;
for
in
the
end
,
saith
[
*
](A16317-e3660-b)
*
Prou.
23.32
.
Salomon
,
it
will
bite
like
a
serpent
,
and
hurt
like
a
cock●trice
.
This
outward
and
worldly
ioy
,
because
the
children
of
God
doe
not
pursue
,
because
they
will
not
relie
vpon
those
broken
staues
of
reed
,
they
are
est●emed
the
onely
melancholike
and
discontented
men
.
But
I
maruell
when
or
with
what
eyes
the
worldlings
looke
vpon
the
faithfull
Christian.
It
may
be
,
while
hee
is
yet
in
the
sore
trauell
of
his
new-birth
,
and
humbled
vnder
the
mightie
hand
of
God
with
affliction
of
conscience
for
his
sinne
.
If
so
,
then
they
should
know
that
men
must
mourne
for
their
sins
as
one
that
mourneth
for
his
onely
son
:
and
be
sorie
for
them
,
as
one
is
sorie
for
the
death
of
his
first
borne
.
There
must
be
in
them
a
great
mourning
as
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddon
:
as
it
is
Zac.
12.11
.
And
this
sorrow
is
a
blessed
sorrow
,
for
it
brings
forth
immortality
.
And
either
themselues
must
haue
a
part
in
it
,
or
they
shall
neuer
be
made
partakers
of
the
fulnesse
of
ioy
at
Gods
right
hand
.
What
though
the
child
of
God
lie
for
a
night
in
the
darkenesse
of
sorrow
and
weeping
for
his
sins
?
marke
a
while
,
and
the
day
will
dawne
,
and
a
day-starre
will
arise
in
his
hart
that
will
neuer
set
,
vntill
it
hath
conducted
him
vnto
the
light
that
no
man
can
attaine
vnto
:
The
sunne
of
righteousnesse
will
presently
appeare
and
will
drie
away
his
teares
,
and
with
euerlasting
light
will
shine
vpon
him
for
euermore
.
But
it
may
bee
the
worldlings
take
notice
euen
of
the
whole
course
and
best
state
of
the
child
of
God
,
and
yet
can
see
nothing
therein
but
vncomfortable
strictnesse
,
and
sad
austerity
.
But
then
I
must
tell
them
,
they
looke
onely
vpon
him
with
carnall
eyes
and
deceiue
themselues
:
for
so
indeed
he
doth
not
appeare
a
boisterous
Nimrode
,
or
dissolute
Ruffler
amid
the
vanities
and
delicacies
of
the
world
;
that
is
for
Satans
reuellers
,
who
haue
smiling
countenances
,
but
bleeding
consciences
;
glorious
outsides
,
but
within
nothing
but
rottennesse
and
prophanenes
,
much
laughing
when
the
heart
is
sorrowfull
.
But
if
they
were
able
with
illightened
eyes
to
pierce
into
the
inward
parts
of
Gods
child
,
they
should
see
within
,
hope
alreadie
feasting
vpon
the
ioyes
of
eternity
:
they
should
see
faith
holding
fast
the
writings
by
which
the
kingdome
of
heauen
is
conueied
vnto
his
soule
,
sealed
with
the
precious
blood
of
the
sonne
of
God
;
that
nor
man
nor
diuell
is
able
to
wrest
out
of
it
hand
:
They
should
see
the
white
stone
mentioned
in
the
Reuelation
,
wherein
there
is
a
new
name
written
,
which
no
man
knoweth
sauing
hee
that
receiueth
it
.
Whence
springeth
such
a
strong
comfort
and
high
resolution
in
the
affaires
of
heauen
,
that
no
sword
of
the
Tyrant
,
no
flame
of
cruelty
,
not
the
combination
of
heauen
and
earth
shall
euer
be
able
to
amaze
,
abate
or
extinguish
.
Fifthly
,
the
formall
hypocrite
doth
more
confidently
continue
in
a
selfe
liking
of
his
owne
state
,
though
the
state
of
vnregeneration
;
because
he
seeth
those
that
besides
his
outward
forme
of
religion
are
indewed
with
an
inward
and
vnfained
sinceritie
in
all
their
waies
,
to
be
reputed
but
as
the
ofscouring
of
all
things
,
the
simple
fellowes
and
precise
fooles
of
the
world
.
They
haue
indeed
beene
so
accounted
in
all
ages
.
For
the
hearts
of
wicked
men
being
stuft
with
prophanenes
and
earthly
pleasures
,
being
swelled
with
ambition
and
worldly
wisedome
,
easilie
bring
forth
pride
and
contempt
:
And
therefore
they
looke
a
farre
off
at
the
children
of
God
,
as
at
fellowes
of
base
and
neglected
condition
,
of
low
spirits
,
of
humble
resolutions
,
of
weake
minds
,
vnable
to
manage
affaires
and
occurrents
for
their
preferments
,
of
no
dexterity
to
plant
themselues
in
the
face
and
glorie
of
the
world
;
when
God
knowes
if
they
could
be
perswaded
that
there
were
no
heauen
but
vpon
earth
;
and
that
the
power
and
exercise
of
godlines
were
nothing
but
an
vnnecessarie
precisenes
;
if
they
would
enlarge
their
consciences
proportionablie
to
the
vast
gulfe
of
the
times
corruptions
;
if
they
durst
make
a
couenant
with
death
and
an
agreement
with
hell
,
and
put
the
euill
day
farre
from
them
;
sure
they
might
outstep
many
of
these
great
Ones
in
their
Proiects
of
policie
and
the
precedencies
of
the
world
:
but
sith
they
cannot
,
they
da●e
not
,
they
will
neuer
by
the
grace
of
God
be
so
perswaded
;
they
are
well
content
with
their
continuall
feast
,
a
good
conscience
,
while
the
others
are
fatted
with
their
wine
and
their
corne
and
their
oyle
against
the
day
of
slaughter
.
And
then
at
that
day
they
will
change
their
minds
.
For
goe
,
I
beseech
you
,
into
the
sanctuarie
of
the
Lord
and
vnderstand
their
end
;
they
are
now
vpon
the
stage
of
this
world
in
their
full
glory
;
but
were
they
as
mighty
as
Leuiathan
,
as
cruell
as
Dragons
;
could
they
reare
their
honours
to
the
height
of
the
clouds
,
nay
,
aduance
their
thrones
aboue
beside
the
starres
of
God
,
yet
they
must
downe
,
they
haue
but
one
part
to
play
,
they
must
make
their
beds
in
the
dust
;
and
then
when
they
are
once
disroabde
of
their
greatnes
and
glory
,
and
stript
naked
of
their
honours
and
preferments
,
and
without
all
mitigation
by
worldly
comforts
left
vnto
the
ful
rage
of
a
stinging
conscience
;
then
they
change
their
note
and
alter
their
iudgements
,
and
sigh
for
griefe
of
mind
,
and
say
within
themselues
:
These
are
they
whom
we
sometime
had
in
derision
and
in
a
parable
of
reproch
:
we
fooles
thought
their
life
madnes
,
and
their
end
without
honour
.
How
are
they
counted
among
the
children
of
God
,
and
their
portion
is
among
the
Saints
!
Therefore
wee
haue
erred
from
the
way
of
truth
,
and
the
light
of
righteousnes
hath
not
shined
vnto
vs
,
and
the
sunne
of
vnderstanding
rose
not
vpon
vs
:
wee
haue
wearied
our selues
in
the
way
of
wickednesse
and
destruction
,
and
wee
haue
gone
thorow
dangerous
waies
:
but
we
haue
not
knowne
the
way
of
the
Lord
.
But
here
by
the
way
I
must
giue
this
caueat
lest
I
bee
mistaken
in
this
last
point
,
or
that
which
followes
:
I
doe
not
diuide
by
necessary
and
ineuitable
diuorce
greatnesse
and
godlinesse
,
holines
and
high
places
;
God
forbid
:
I
make
betwixt
them
no
other
opposition
then
Dauid
doth
in
the
73.
Psal.
himselfe
being
most
holy
and
most
honourable
.
I
rather
infinitely
desire
to
inflame
the
noble
and
worthie
spirits
of
all
those
whom
the
Lord
hath
aduanced
i●
gifts
,
in
greatnesse
,
in
honours
,
in
gouernment
or
any
kind
of
precedencie
aboue
their
brethren
,
to
a
proportionable
excellencie
of
zeale
and
sanctification
.
For
certainely
as
power
,
policie
,
authority
being
abused
and
not
sanctified
to
the
owners
,
become
in
the
meane
time
strong
pillars
for
the
supporting
of
the
kingdome
of
darkenesse
,
pestilent
instruments
of
much
mischiefe
,
and
hereafter
shall
be
soundly
payed
with
an
answerable
degree
of
extraordinarie
vengeance
,
horrour
and
torment
:
so
great
wisedome
,
great
knowledge
,
great
honours
,
being
imployed
impartially
,
resolutely
and
vnreseruedly
,
in
soliciting
and
furthering
the
causes
of
God
,
in
strengthening
the
cold
and
languishing
state
of
his
religion
,
in
refreshing
the
hearts
of
his
Saints
which
ordinarily
are
opprest
and
disgraced
by
the
cruelties
of
prophane
men
,
procure
in
the
meane
time
great
honour
to
his
great
name
,
great
good
vnto
his
Church
,
great
ioy
vnto
his
Angels
,
great
comfort
vnto
the
soules
of
the
owners
,
and
fairer
and
brighter
crownes
of
glory
to
their
heads
in
the
world
to
come
.
And
so
I
come
to
the
Third
reason
,
whereby
the
formall
hypocrite
doth
falsly
perswade
himselfe
to
be
in
the
state
of
true
happines
and
saluation
:
And
that
is
an
outward
happinesse
and
successe
in
worldly
matters
,
much
plenty
and
prosperity
in
his
outward
state
.
For
thus
he
reasons
in
his
owne
thoughts
,
and
plaies
the
cunning
sophister
to
deceiue
his
owne
soule
.
The
Lord
,
thinks
he
with
himselfe
,
hath
maruellously
encreased
me
in
riches
and
honours
,
he
hath
strangely
continued
vnto
me
my
health
and
harts
desires
:
The
secret
influence
of
his
blessing
hath
still
followed
and
prospered
me
in
all
my
businesses
and
affaires
;
therefore
doth
he
conclude
,
vndoubtedly
I
am
protected
from
aboue
,
my
state
is
the
state
of
grace
,
these
many
louing
fauours
must
needs
argue
,
that
I
am
in
high
sauour
with
God
,
and
these
outward
blessings
are
signes
that
my
seruices
are
sanctified
and
accepted
of
him
.
But
in
the
Schooles
we
should
tell
him
that
this
is
a
fallacy
à
non-causa
.
For
all
outward
happinesses
are
for
speciall
reasons
,
and
by
particular
indulgence
more
often
,
and
very
plentifully
in
this
world
vouchsafed
to
the
wicked
and
prophane
.
This
appeares
Ierem.
12.
vers.
1.2
.
Wherefore
doth
the
way
of
the
wicked
prosper
?
Why
are
all
they
in
wealth
that
rebelliously
transgresse
?
Thou
hast
planted
them
,
and
they
haue
taken
roote
:
they
grow
and
bring
forth
fruit
.
Mal.
3.
vers.
15.
Euen
they
that
worke
wickednesse
are
set
vp
,
and
they
that
tempt
God
,
y●a
,
they
are
deliuered
.
Iob
21.
vers.
7.
&c.
Wherefore
doe
the
wicked
liue
and
wax
old
,
and
grow
in
wealth
?
Their
seed
is
established
in
their
sight
with
them
,
and
their
generation
before
their
eies
.
Their
houses
are
peaceable
,
and
the
rod
of
God
is
not
vpon
them
.
They
send
foorth
their
children
like
sheepe
,
and
their
sonnes
dance
.
They
take
the
Tabret
and
Harpe
,
and
reioyce
in
the
sound
of
the
Organs
.
Let
him
therefore
that
thus
concludes
the
happines
of
his
soule
from
his
worldly
prosperitie
,
know
and
consider
,
that
as
the
end
and
reward
of
the
godly
and
wicked
is
different
in
place
and
nature
;
the
one
being
the
highest
heauens
,
and
the
highest
aduancement
of
the
soule
to
the
fulnesse
of
glorie
and
blisse
;
the
other
the
lowest
hell
,
and
the
very
extremitie
of
the
greatest
miseries
and
vexations
,
which
a
created
nature
can
possibly
endure
.
So
experience
of
all
times
teacheth
vs
,
and
heauenly
iustice
requires
a
contrarie
manner
of
passage
and
proceeding
to
these
ends
.
The
wicked
in
this
world
doe
easily
run
vp
without
rub
or
interruption
,
many
times
with
acclamation
and
applause
,
all
the
golden
steps
of
honours
and
preferments
;
but
vpon
the
highest
staire
they
find
the
most
slipperie
standing
,
and
the
top
of
their
earthly
felicitie
is
the
most
immediate
and
certaine
descent
vnto
their
greatest
downefall
.
They
are
roially
mounted
here
vpon
earth
,
and
gallop
swiftly
ouer
the
faire
and
greene
plaines
of
plentie
and
pleasures
;
but
at
the
end
of
their
race
they
are
ouerturned
horse
and
man
,
and
tumbled
headlong
into
the
pit
of
destruction
.
They
fairelie
glide
ouer
the
sea
of
this
world
with
full
saile
,
with
much
calmenesse
and
sereniti●
,
and
richly
laden
,
but
in
the
brightest
Sunshine
,
and
when
they
least
suspect
it
,
they
suddenlie
and
without
recouerie
,
sincke
into
the
gulfe
of
darknes
and
desolation
.
But
it
is
iust
otherwise
with
the
children
of
God
,
for
they
many
times
in
this
their
pilgrimage
sticke
fast
in
the
mirie
clay
of
pouertie
and
contempt
,
sometimes
they
are
inclosed
euen
in
a
horrible
pit
,
as
Dauid
speakes
,
of
feare
and
terrour
of
conscience
for
their
sinnes
.
They
are
by
the
way
companions
to
Dragons
and
Ostriches
,
they
walke
among
rebels
,
thornes
and
Scorpions
,
that
rent
and
teare
,
a●d
sting
them
with
many
oppressions
and
cruell
slanders
.
Neither
is
the
danger
in
the
way
all
;
they
haue
persequuters
which
are
swifter
then
the
Eagles
of
the
heauen
,
who
pursue
and
hunt
them
vpon
the
mountaines
euen
like
Partridges
,
and
lurk
for
them
in
the
wildernesse
,
as
those
that
lie
in
wait
for
blood
.
Nay
,
yet
besides
all
these
vexations
from
the
world
,
the
immediate
malice
of
hell
raiseth
many
tempests
of
temptation
against
them
,
and
sometimes
euen
all
the
waues
and
flouds
of
God
himselfe
goe
ouer
their
heads
.
This
the
way
,
the
race
,
and
the
euening
of
Gods
children
in
this
world
;
but
ioy
comes
in
the
morning
,
their
end
is
peace
,
their
reward
is
a
bright
morning
starre
,
their
hauen
is
endlesse
happines
and
life
eternall
.
The
reasons
of
this
contrarie
state
and
condition
of
the
wicked
and
godly
in
this
life
may
bee
these
.
First
for
the
flourishing
of
the
wicked
.
One
reason
may
be
,
the
notable
cunning
and
policie
of
Satan
,
in
plotting
and
contriuing
the
prosperity
of
those
whom
he
perceiues
&
hopes
it
wil
insnare
,
and
in
whose
harts
it
begets
hardnes
,
pride
,
insolency
and
forgetting
of
God
.
For
we
must
vnderstand
,
that
the
diuel
euer
proportiones
his
traines
and
temptations
most
exactly
,
euen
at
a
haires
breadth
▪
to
the
tempers
,
humours
and
dispositions
of
men
.
If
he
meete
with
an
ambitious
and
working
spirit
,
he
is
well
enough
content
to
lighten
him
the
way
to
hell
with
some
ray
or
beame
of
al
that
great
glory
of
the
world
which
hee
offered
Christ
,
if
hee
will
fall
downe
and
worship
him
.
Little
cares
hee
,
so
that
he
may
keepe
a
man
fast
in
his
hold
vntill
the
day
of
execution
,
whether
in
the
meane
time
he
lie
in
a
lower
dungeon
of
discontented
retirednesse
,
or
in
the
golden
fetters
,
or
some
more
honourable
seruitude
and
glorious
miserie
.
If
he
meete
with
a
base
and
earthly
minded
fellow
,
that
preferres
a
little
transitorie
trash
before
the
pretiousnesse
of
his
owne
soule
,
and
the
lasting
treasures
of
immortalitie
;
why
he
can
easily
prouide
a
golden
wedge
,
and
cast
in
his
way
to
enrich
him
;
he
can
compasse
for
him
,
though
by
bloudy
meanes
and
mercilesse
enclosure
,
a
Naboths
vineyard
to
enlarge
his
possessions
.
For
all
is
one
to
him
so
he
keepe
him
his
owne
,
whether
by
want
and
pouertie
he
driue
a
man
to
impatiencie
,
murmuring
,
and
independencie
vpon
the
prouidence
of
God
,
or
by
heaping
vpon
him
abundance
of
wealth
,
and
filling
him
a
full
cup
of
temporall
happinesse
,
he
cast
him
into
a
deepe
sleepe
of
carnall
securitie
,
and
a
senselesnesse
in
al
matters
of
sanctification
and
saluation
.
But
whereas
Satan
hath
found
by
much
experience
,
that
such
as
are
fenced
with
riches
and
honours
,
doe
many
times
falsely
assume
vnto
themselues
a
conceit
of
greatnesse
and
goodnesse
of
protection
,
and
immunitie
from
dangers
,
so
that
they
are
more
fearelesse
of
the
iudgements
of
God
,
because
they
are
not
plagued
like
other
men
,
more
carelesse
of
storing
themselues
with
spirituall
comfort
against
the
day
of
visitation
,
because
they
are
in
the
meane
time
plentifully
encompassed
with
worldly
contentments
,
more
regardles
and
neglectiue
of
the
ministery
of
the
word
,
because
they
would
not
willingly
be
tormented
before
their
time
;
therefore
,
I
say
,
hee
followes
with
more
hope
and
better
successe
this
temptation
by
prosperitie
.
And
the
rather
,
because
crosses
,
afflictions
and
heauie
accidents
,
are
many
times
liuely
instructions
and
compulsions
to
bring
a
man
to
the
knowledge
of
God
and
himselfe
;
to
abandon
all
confidence
in
earthlie
things
,
and
to
embrace
the
most
comfortable
and
heauenlie
state
of
true
Christians
.
Wherefore
if
any
man
be
content
to
stand
for
Satans
kingdom
,
either
by
open
and
profest
impietie
,
or
by
close
conueiances
and
secret
practises
and
conniuencie
;
he
will
be
sure
to
prepare
,
incline
and
dispose
all
occasions
,
meanes
and
circumstances
for
his
aduancement
into
reputation
with
the
world
.
And
how
potent
he
is
in
these
cases
,
y●u
may
conceiue
,
sith
he
swaies
the
corruptions
of
the
time
,
sith
he
rules
and
raignes
in
the
hearts
and
affections
of
the
most
men
;
and
is
euer
the
arch-plotter
in
all
Simoniacall
,
indirect
,
corrupt
and
vnconscionable
consultations
and
compacts
.
The
second
reason
of
the
flourishing
of
the
wicked
in
this
life
,
is
their
large
and
vnlimited
consciences
:
For
if
a
man
once
haue
so
hardned
his
heart
by
often
grieuing
the
good
spirit
of
God
,
and
repelling
his
holy
motions
;
if
he
haue
once
so
darkned
the
eie
of
his
conscience
,
by
offering
violence
to
the
tendernesse
,
and
neglecting
the
checks
thereof
,
that
hee
can
now
entertaine
and
digest
without
scruple
or
reluctation
,
any
meanes
though
neuer
so
indirect
,
any
condition
,
though
neuer
so
base
,
any
aduantage
,
though
neuer
so
vnconscionable
or
dishonourable
;
it
will
be
easie
enough
for
him
to
thriue
in
the
world
and
raise
himselfe
.
For
what
,
I
pray
you
,
were
not
the
Papists
now
able
to
do
,
who
haue
enlarged
their
consciences
like
hell
,
nay
;
they
haue
stretched
them
beyond
the
whole
compasse
of
all
hellish
darkenesse
,
euen
into
a
vault
of
their
owne
;
what
,
I
say
were
not
they
able
to
do
,
except
they
were
countermanded
by
that
irrefragable
,
eternall
,
and
particular
decree
of
God
,
that
Babylon
must
now
downe
as
irrecouerably
,
as
the
great
milstone
in
the
Reuelation
cast
with
violence
into
the
sea
?
Why
certainly
they
were
able
by
their
policies
&
principles
,
not
onely
to
reestablish
their
former
Antichristian
tyranny
,
but
to
cast
the
whole
Christian
world
,
nay
this
and
the
other
world
,
and
the
whole
frame
of
nature
into
combustion
,
darknesse
and
confusion
.
And
no
maruell
:
for
these
fellowes
consciences
can
without
●emorse
digest
euen
the
sacred
bloud
of
Kings
,
and
swallow
downe
with
delight
the
ruines
and
desolations
of
whole
kingdomes
.
Their
bloudie
superstition
hath
so
quite
and
fearefully
extinguisht
all
sense
of
common
honesty
,
and
put
out
the
light
of
natural
equity
,
and
the
common
notions
of
right
and
wrong
;
that
they
broch
with
bold
faces
the
cursed
poison
of
equiuocation
,
the
diuels
old
imposture
in
Oracles
,
a
very
straight
passage
to
damned
Atheisme
,
and
the
dissolution
of
all
humaine
society
:
that
to
them
the
breach
of
the
lawes
of
God
,
of
nature
and
nations
,
is
meritorious
and
worthie
canonization
,
if
it
serue
any
way
to
the
aduancement
of
their
execrable
idolatrie
;
to
the
repairing
of
their
decaying
Babylon
,
and
to
reare
their
Italian
Idoll
,
the
Priest
of
Rome
yet
a
little
higher
aboue
all
that
is
called
God
.
In
this
respect
then
,
that
the
wicked
dare
enlarge
their
consciences
to
the
vtmost
bounds
of
any
pleasure
,
gaine
or
preferment
,
they
haue
great
aduantage
for
the
ingrossing
of
all
worldly
happinesse
,
and
may
easily
purchase
a
Monopoly
of
earthly
prosperity
.
Out
of
this
widenes
of
conscience
proceed
much
mincing
and
excusing
,
many
interpretations
,
fauourable
constructions
,
and
distinctions
of
sinnes
:
As
for
example
,
that
Vsurie
is
of
two
sorts
,
biting
,
and
toothlesse
;
when
all
kind
of
Vsurie
is
pestilent
,
and
most
certainely
damned
in
the
booke
of
God
.
That
Symonie
is
either
buying
the
gifts
of
the
holy
Ghost
,
or
buying
Church-liuings
;
as
though
this
latter
were
not
so
soule
and
enormous
when
it
is
able
in
short
time
to
bring
a
curse
and
confusion
vpon
the
most
glorious
and
best
setled
Church
in
the
world
.
That
of
lies
,
some
are
pernicious
,
some
are
officious
,
and
for
a
greater
good
;
whenas
euen
the
learneder
sohoolemen
,
who
are
far
enough
from
precisenes
,
hold
euery
kind
of
lie
to
be
a
sin
indispensable
;
whenas
A●stin●
that
worthy
father
&
great
disputer
,
admits
not
a
lie
for
the
saluation
of
a
mans
soule
,
which
is
farre
more
worth
then
the
whole
world
:
Nay
when
a
man
is
not
to
tell
a
lie
for
the
glory
of
God
,
as
it
appeareth
,
Iob
13.
then
which
there
can
be
no
greater
good
.
Of
Oaths
,
that
some
are
greater
and
more
bloody
;
some
are
lesser
,
ordinary
and
more
tolerable
;
as
though
custome
and
commonnesse
made
these
latter
excusable
and
vnpunishable
,
when
as
the
plague
of
God
hangs
continually
ouer
the
head
of
what
swearer
soeuer
,
ready
euery
houre
to
seaze
vpon
him
,
and
sinke
him
downe
into
the
bottome
of
hell
.
The
flying
booke
of
Gods
curse
and
vengeance
shall
enter
into
the
house
of
the
swearer
,
and
shall
not
onely
cut
him
off
,
but
shall
consume
the
very
timber
thereof
,
and
the
stones
thereof
.
Neither
doth
this
plague
rest
within
priuate
walles
,
but
it
wastes
the
glory
and
prosperitie
of
whole
kingdomes
.
Because
of
Oathes
,
Ieremie
,
the
land
mou●neth
▪
and
the
pleasant
places
of
the
wildernes
are
dried
vp
:
nay
if
it
were
possible
that
the
breath
of
the
swearer
should
reach
vnto
the
heauens
,
it
would
euen
staine
the
glory
of
the
starres
,
and
rot
those
faire
and
immortall
bodies
,
it
is
infected
with
such
a
canker
and
pestilencie
;
and
so
immediat●ly
strikes
at
the
face
of
Almightie
God
.
Many
other
such
leaud
distinctions
of
sinnes
there
are
,
framed
and
followed
by
the
sensuall
,
greedy
and
ambitious
affections
of
prophane
men
that
they
may
more
pleasingly
to
themselues
,
and
more
plausiblie
to
the
world
,
compasse
their
ends
and
desires
.
No
maruell
then
though
they
haue
the
wicked
world
at
will
.
The
third
reason
of
the
flourishing
of
the
wicked
,
is
,
because
they
are
men
of
this
world
;
and
therefore
they
haue
onely
their
portion
and
full
felicitie
here
.
Their
heauen
is
vpon
earth
:
their
pleasures
in
their
life
time
with
the
rich
man
in
the
Gospell
.
For
as
the
euerlasting
couenant
of
inward
peace
,
grace
and
glory
,
is
peculiarly
confirmed
to
the
children
of
the
spirit
:
so
many
times
in
great
measure
the
temporall
promises
of
outward
happinesses
are
performed
vpon
the
children
of
the
flesh
.
When
God
had
established
vpon
Isaak
the
euerlasting
promises
of
loue
,
mercy
and
blessednesse
:
yet
he
was
content
to
make
Ismael
a
great
man
vpon
earth
.
Concerning
Ismael
,
saith
he
to
Abraham
,
I
haue
heard
thee
:
loe
I
haue
blessed
him
,
and
will
make
him
fruitfull
,
and
will
multiplie
him
exceedingly
.
Twelue
Princes
shall
hee
beget
,
and
I
will
make
a
great
nation
of
him
.
Fourthly
and
lastly
,
the
prosperitie
of
the
wicked
makes
them
more
inexcusable
,
and
their
damnation
more
iust
before
the
Tribunall
of
God
.
For
it
is
iust
with
him
to
bring
a
greater
measure
of
tribulation
and
anguish
vpon
them
,
in
whom
his
many
fauors
a●d
louing
kindnesses
haue
brought
forth
vnthankfulnes
&
rebellion
:
&
that
wrath
is
most
iustly
returned
vpon
their
heads
,
which
by
despising
the
riches
of
his
bountifulnesse
,
and
patience
and
long
sufferance
,
leading
them
to
repentance
;
they
haue
heapt
vp
as
a
treasure
vnto
themselues
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
You
haue
heard
the
reasons
of
the
happinesse
of
the
wicked
in
this
life
:
but
it
is
not
so
with
Gods
children
.
For
they
must
mourn
in
this
vale
of
teares
while
the
world
reioyceth
.
And
as
the
wicked
are
fild
and
fatted
with
worldly
happinesse
and
plentie
against
the
day
of
wrath
:
so
Gods
children
must
bee
prepared
and
fitted
with
afflictions
,
for
the
glory
which
shall
be
reuealed
.
They
are
shortly
to
become
inhabitants
of
that
great
and
glorious
city
,
whose
foundations
are
pretious
stones
,
whose
gates
are
Margarites
,
whose
streets
are
pure
gold
,
as
the
shining
glasse
;
they
must
bee
companions
of
the
blessed
Angels
,
and
stand
in
the
presence
of
that
great
and
sacred
Maiesty
;
and
therefore
in
this
life
they
must
be
cast
into
the
Lords
furnace
,
that
in
the
fire
of
affliction
they
may
be
more
and
more
purified
from
earthlines
and
corruption
;
and
so
with
holinesse
and
humilitie
prepared
for
that
high
perfection
of
heauenly
beautie
,
glory
and
blisse
.
Let
euery
godly
man
then
with
comfort
and
benefit
vndergoe
those
crosses
which
the
Lord
layeth
vpon
him
:
for
they
are
vnto
him
as
looking
glasses
,
wherein
God
sees
his
faith
and
dependance
vpon
his
prouidence
;
the
world
his
pati●nce
and
constancie
;
himselfe
the
spots
of
his
soule
,
his
decayes
of
grace
,
the
breaches
of
his
conscience
,
his
neglect
of
the
duties
of
his
calling
,
his
coldnes
in
religigious
seruices
,
his
fall
from
his
first
loue
:
So
that
by
them
,
God
is
pleased
and
glorified
,
others
edified
and
instructed
,
himselfe
humbled
,
recouered
by
repentance
,
and
more
sanctified
.
I
haue
staied
long
vpon
the
third
reason
of
the
formall
hypocrites
false
persuasion
of
being
in
state
of
grace
.
The
reason
is
;
because
ciuill
honesty
,
performance
of
outward
duties
of
religion
,
and
worldly
prosperitie
meeting
together
in
an
vnregenerate
man
,
many
times
breed
a
very
strong
conceit
of
his
being
the
child
of
God
,
and
an
obstinate
impatiencie
of
hearkning
&
stepping
forward
to
grace
,
or
any
further
perfection
.
I
come
now
to
the
fourth
reason
,
wherby
the
formall
hypocrite
doth
falsly
persuade
himselfe
to
be
in
the
state
of
true
happinesse
and
saluation
,
and
that
is
:
A
misconceit
of
Gods
iustice
,
and
a
straining
and
racking
of
his
mercy
beyond
his
truth
and
promise
:
so
making
the
way
to
heauen
broder
then
the
Scripture
hath
made
it
,
and
himselfe
more
blessed
then
he
is
indeed
.
Mans
heart
is
naturally
empoysoned
with
pride
and
hypocrisie
,
and
therefore
is
hardly
drawne
hartily
to
acknowledge
the
horrible
vglinesse
of
his
sin
;
or
that
Gods
proceeding
against
it
with
such
waight
of
vengeance
is
equall
.
Hence
comes
much
indulgence
,
and
partiall
censuring
of
our
owne
sinnes
,
transferring
them
vpon
allurements
,
occasions
,
circumstances
,
necessitie
and
the
like
:
much
lessening
and
impairing
Gods
iustice
,
but
amplifying
his
mercies
,
euen
to
the
securing
of
vnwarrantable
courses
.
Adam
immediately
after
his
fall
shifteth
off
his
sin
vpon
his
wife
;
nay
,
he
is
so
blind
in
spirituall
iudgement
of
diuine
purity
,
that
rather
then
hee
will
crie
guiltie
,
he
will
fasten
the
fault
by
consequent
vpon
God
himselfe
.
The
woman
,
saith
hee
,
which
thou
gauest
to
bee
with
mee
,
shee
gaue
mee
of
the
tree
,
and
I
did
eate
.
So
gladly
would
sensuall
men
persuade
themselues
,
that
either
their
sinnes
deserue
not
so
strict
account
and
great
iudgements
;
or
that
God
doth
exercise
too
much
rigour
in
inflicting
them
.
For
out
of
their
worldly
wisedome
they
measure
and
esteeme
the
vnspotted
and
infinite
Ocean
of
the
iustice
of
God
,
by
the
finite
,
muddie
and
imperfect
streame
of
humane
iustice
.
Lawes
and
constitutions
of
states
and
kingdomes
are
bridles
to
curbe
and
moderate
our
corruption
,
that
we
become
sociable
and
peaceable
;
but
they
cut
off
only
from
the
Body
politique
by
finall
execution
,
those
that
are
of
notorious
and
desperate
condition
,
such
as
are
Theeues
,
Murtherers
,
Traitors
and
the
like
.
A
verie
proportionable
conceit
,
I
am
persuaded
,
of
diuine
iustice
and
comminations
in
the
law
of
God
,
lurkes
in
the
hearts
of
many
;
they
thinke
that
those
sinnes
that
arise
ineuitably
out
of
our
corrupt
nature
,
or
that
are
committed
by
strong
temptation
,
or
that
are
lesse
pernicious
,
are
,
I
know
not
how
,
naturally
pardonable
;
and
that
if
they
bee
of
the
ciuiller
sort
,
if
they
bee
outwardly
conformable
in
their
liues
,
and
harbour
good
meanings
and
intentions
in
matters
of
religion
,
though
they
neuer
trouble
themselues
with
more
strictnesse
,
and
a
course
of
sanctification
,
yet
they
thinke
that
God
will
bee
mercifull
in
the
end
,
and
that
it
will
goe
well
enough
with
them
;
and
that
onely
fellowes
of
infamous
note
,
such
as
are
swearers
,
liers
,
vsurers
,
adulterers
and
the
like
,
shall
be
excluded
finally
out
of
heauen
.
But
I
would
haue
these
men
know
,
that
though
the
sea
of
Gods
mercie
be
bottomlesse
,
though
the
promises
of
grace
be
many
and
pretious
,
yet
not
one
drop
of
all
that
great
sea
,
not
one
iot
of
all
those
gracious
promises
,
belongs
to
any
,
saue
onely
vnto
him
that
groanes
and
sighs
vnder
the
heauie
waight
and
burthen
of
his
sins
,
that
is
of
a
broken
and
contrite
hart
,
that
trembles
at
his
word
,
that
vndissembledly
sorrowes
and
repents
for
al
his
sins
,
forsakes
them
,
and
resignes
vp
himselfe
in
holy
obedience
to
all
his
commandements
.
I
would
haue
them
know
,
that
he
is
as
infinitely
iust
,
as
hee
is
infinitely
mercifull
,
and
will
as
certainelie
powre
all
the
plagues
and
curses
in
his
booke
vpon
the
impenitent
sinner
,
as
he
will
performe
all
his
promises
of
grace
to
the
faithfull
Christian.
The
fifth
reason
whereby
the
formal
hypocrite
doth
falsly
perswade
himselfe
to
bee
truly
happie
,
and
so
by
consequent
that
keeps
him
short
of
the
state
of
grace
,
may
be
this
:
When
by
some
good
motion
of
Gods
spirit
stirred
vp
in
him
by
the
preaching
of
the
word
,
he
begins
to
set
and
addresse
himselfe
to
a
sanctified
vse
and
exercise
of
religion
,
and
to
a
faithfull
and
constant
course
of
true
holinesse
indeed
;
hee
presentlie
meets
with
a
sore
and
strong
opposition
by
his
owne
inward
corruptions
,
by
temp●ations
of
Satan
,
and
vexation
from
the
world
;
which
he
perceiuing
,
and
being
very
sensible
of
such
sudden
disturbance
from
his
former
securitie
,
perswades
himselfe
,
that
the
passage
to
grace
is
not
so
rough
and
boisterous
,
and
therefore
retires
and
reposeth
himselfe
vpon
his
formall
Christianitie
,
as
the
best
state
he
sees
any
possibility
of
attaining
vnto
.
But
if
hee
will
saue
his
soule
,
he
must
acknowledge
and
feele
by
his
owne
experience
the
truth
of
that
saying
of
Isai.
59.15
,
He
that
refraineth
from
euill
,
maketh
himselfe
a
pray
.
For
what
child
of
God
is
there
truly
conuerted
,
who
at
the
very
first
step
out
of
the
world
,
and
the
vanities
thereof
,
met
not
with
many
crosses
and
discouragements
?
He
knowes
,
and
may
remember
full
well
whosoeuer
he
bee
,
how
his
owne
flesh
fretted
when
it
felt
it selfe
snaffled
and
guided
by
the
Law
of
the
spirit
;
how
by
making
conscience
of
sinne
he
laid
himself
more
open
to
the
aduantages
,
wrongs
and
insultations
of
his
enemies
;
how
the
companions
of
his
former
leaudnesse
and
iniquitie
railed
and
raged
against
him
,
as
against
an
Apostata
from
goodfellowship
and
high
resolution
.
And
Satan
,
that
he
may
giue
edge
and
vigour
to
all
these
vexations
,
hee
busilie
bestirres
himselfe
,
and
casts
about
to
hinder
our
conuersion
.
While
a
prisoner
lies
in
a
dungeon
fast
in
fetters
,
the
Iaylor
is
quiet
and
secure
;
but
if
hee
once
knocke
off
his
bolts
,
breake
the
prison
and
escape
,
there
is
presently
a
tumultuous
clamour
in
the
house
,
the
Countrie
is
raised
,
and
he
is
followed
with
Hue
and
Cry
:
Euen
so
while
we
lie
quietly
in
the
captiuitie
of
sinne
,
vnder
the
chaines
of
eternall
death
,
he
neither
disquiets
himselfe
nor
vs
:
But
if
by
the
mercies
of
God
we
bee
once
enlarged
,
and
set
foot
into
the
libertie
and
light
of
grace
;
why
then
all
the
powers
of
hell
are
presently
in
armes
and
vprore
,
and
with
much
malice
and
furie
the
instruments
of
darkenes
are
set
on
foot
to
regaine
vs
into
his
kingdome
.
This
point
appeares
in
the
fifth
of
the
Canticles
:
Our
blessed
Sauiour
is
there
said
to
stand
at
the
doore
and
knocke
,
being
full
of
the
pretious
dew
and
drops
of
diuine
grace
,
and
waiting
patiently
in
the
cold
and
darknesse
of
the
night
;
but
yet
we
see
,
what
ado
and
stirre
there
is
with
the
Christian
soule
,
before
she
can
get
vp
out
of
the
bed
of
pleasures
and
vanitie
;
the
sweetnesse
of
sinne
and
sensualitie
had
so
deepely
possest
and
bewitched
her
,
that
by
her
excuses
and
delaies
she
hazards
so
great
saluation
and
happines
,
tendered
vnto
her
by
her
spo●se
.
Yea
,
and
at
length
after
she
is
resolued
to
renounce
her
pleasures
,
and
in
some
good
measure
hath
conquered
her
inward
corruptions
,
so
that
shee
opens
the
doore
&
followes
Christ
;
besides
other
troubles
and
encumbrances
she
finds
abroad
,
the
very
watchmen
that
should
haue
told
her
the
way
,
and
directed
her
after
her
spouse
,
euen
they
set
vpon
her
,
and
smite
her
,
and
wound
her
,
and
take
away
her
vaile
.
Euery
man
then
that
will
come
vnder
the
banner
of
Christ
,
and
haue
part
in
the
conquest
,
must
together
with
the
new
man
put
on
a
Christian
courage
,
both
to
tame
and
represse
the
rebellions
of
his
owne
flesh
,
and
to
withstand
and
repell
assaults
and
persecutions
from
abroad
.
The
sixth
reason
,
whereby
the
formal
hypocrite
doth
falsely
perswade
himselfe
to
bee
in
state
of
true
happines
,
may
be
,
an
obseruation
of
the
death
and
ends
of
other
men
,
whose
liues
,
he
perswades
himselfe
,
come
short
of
those
perfections
and
degrees
of
goodnesse
he
findes
in
himselfe
.
As
if
he
take
notice
of
a
notorious
sinner
,
who
vpon
his
deaths-bed
by
a
perfunctorie
shew
of
penitencie
,
and
some
formall
eiaculations
for
mercy
and
pardon
,
makes
the
world
beleeue
he
dies
a
Saint
.
Or
if
he
obserue
the
end
of
an
honest
ciuill
man
,
yet
neuer
acquainted
with
the
power
of
grace
,
to
bee
quiet
,
peaceable
,
and
confident
,
without
impatiency
,
feare
or
despaire
;
he
presently
out
of
a
comparatiue
examination
of
his
owne
state
,
(
which
he
finds
,
not
onely
free
from
notorious
sinnes
,
but
besides
morall
honestie
,
graced
with
outward
religiousnesse
)
I
say
he
presently
conceiues
his
owne
workes
in
respect
of
theirs
,
to
be
works
of
supererogation
,
his
owne
life
certainely
to
be
without
all
exception
,
and
so
himselfe
without
all
danger
of
damnation
.
And
this
conceit
is
notably
confirmed
,
if
there
follow
some
glorious
and
flattering
Panegyricke
of
funerall
commendation
.
For
then
he
holds
the
assurance
of
his
happinesse
to
be
sealed
vnto
him
by
the
mouth
of
the
minister
,
and
so
with
resolution
and
obstinacie
sticks
fast
in
his
present
state
and
will
no
further
.
Mistake
me
not
in
this
last
point
,
beloued
in
Christ
Iesus
.
For
first
,
I
do
not
go
about
to
confine
the
boundles
and
vnlimited
mercies
of
God
,
nor
absolutely
to
exclude
repentance
from
the
deaths
bed
.
I
know
that
pretious
truth
,
registred
in
Ezechiel
:
[
*
](A16317-e4320-b)
*
But
let
no
man
beare
himselfe
presumptuously
vpon
this
comfortable
promise
,
but
consider
well
the
condition
:
for
it
is
thus
in
the
Text
:
But
if
the
wicked
will
returne
from
all
his
sinnes
,
that
he
hath
done
,
and
keep●
all
my
statutes
,
and
do
th●●
which
is
law
full
and
right
,
he
shall
surely
liue
,
and
shall
not
die
.
Ezech
18.21
.
At
what
time
soeuer
a
sinner
,
&c.
like
a
Pearle
in
a
ring
,
and
a
Starre
in
his
Orbe
,
shines
,
amongst
many
other
gracious
promises
in
the
booke
of
God
,
with
speciall
comfort
,
vnspeakable
and
glorious
,
vpon
the
darkened
and
drouping
soule
of
euerie
true
penitent
,
at
what
time
soeuer
.
But
yet
this
I
say
in
this
point
;
That
any
man
that
knowes
,
and
is
acquainted
rightly
and
truly
with
the
narrownesse
of
the
way
to
heauen
,
the
nature
of
Gods
iustice
,
the
cunning
sleights
of
Satan
,
the
difficultie
of
true
repentance
,
how
fearefully
mans
heart
is
hardned
by
custome
and
continuance
in
sin
;
he
would
not
deferre
his
repentance
to
his
old
age
,
or
deaths-bed
for
ten
thousand
worlds
.
I
adde
this
:
That
As
a
sudden
death
in
respect
of
time
,
or
a
death
,
wherein
appeares
much
impatiencie
,
fiercenesse
and
vncomfortable
behauiour
,
by
reason
of
the
qualitie
of
the
disease
,
or
some
extraordinarie
temptation
for
the
time
,
or
that
God
will
be
so
glorified
,
by
iustly
hardning
the
wicked
,
may
bee
the
way
to
euerlasting
happinesse
:
so
a
lingring
,
patient
,
and
lamblike
death
,
may
be
a
passage
to
endlesse
woe
and
miserie
.
For
that
great
iudgement
is
to
passe
vpon
our
soules
,
not
according
to
the
strange
effects
&
symptoms
of
our
sicknesse
,
not
according
to
the
short
moment
and
violent
passions
of
our
death
,
but
according
to
the
actions
of
our
health
,
the
former
affections
of
our
hearts
,
and
the
generall
course
of
our
life
.
Secondly
,
I
would
by
no
meanes
be
too
busie
,
or
vncharitable
in
my
iudgement
vpon
those
,
which
haue
alreadie
stood
,
or
fal●e
to
their
owne
master
.
But
as
I
esteeme
that
crueltie
and
malice
most
sauage
and
vile
that
is
discharged
vpon
the
body
,
or
good
name
of
the
dead
;
so
I
would
haue
also
a
charitable
conceit
follow
the
soule
of
the
departed
,
so
farre
as
spirituall
,
wisdome
a
good
conscience
,
diuine
truth
,
the
glory
of
God
,
the
safetie
of
the
soules
of
the
liuing
,
will
giue
leaue
:
But
no
further
.
Thirdly
,
neither
doe
I
mislike
or
condemne
Funerall
Sermons
.
I
could
rather
wish
;
that
as
the
death
of
his
Saints
is
precious
in
the
sight
of
God
,
so
that
it
might
be
glorious
in
the
eyes
of
men
.
I
could
rather
desire
,
that
the
iust
prayses
,
and
true
sincerity
of
the
child
of
God
were
published
euen
by
some
Seraphicall
tongue
;
that
both
the
glory
of
his
graces
might
passe
along
and
shine
bright
to
all
posterity
;
and
that
such
a
fire
of
zeale
for
imitation
,
might
be
enkindled
in
the
hearts
of
all
the
hearers
,
(
especially
the
present
occasion
making
their
minds
more
capable
of
persuasion
;
)
that
they
passing
thorow
the
same
course
of
holinesse
,
might
at
length
be
made
partakers
of
the
same
happinesse
with
the
Saints
of
God
.
Only
in
these
cases
I
would
haue
that
spirituall
discretion
,
truth
,
and
conscience
vsed
,
that
neither
the
godly
be
iustly
grieued
and
offended
,
the
wicked
heartned
and
hardened
in
their
courses
,
&
false
conceit
of
happines
;
nor
the
faithfulnes
and
sincerity
of
the
ministery
disgraced
and
scandalized
.
Thus
farre
I
haue
laid
open
vnto
you
the
state
of
formall
hypocrisie
:
in
which
may
concurre
immunity
from
notorious
sinnes
,
all
naturall
and
morall
perfections
,
admirable
variety
of
learning
,
policy
,
and
all
other
acquired
ornaments
of
the
mind
:
an
outward
performance
of
all
duties
of
religion
,
some
measure
of
inward
illumination
,
a
resemblance
and
shadow
of
the
whole
body
of
true
regeneration
,
and
a
persuasion
(
as
you
haue
now
last
heard
)
of
being
in
state
of
grace
.
Euen
thus
farre
a
man
may
goe
in
the
profession
of
Christian
religion
,
and
yet
be
a
stranger
from
the
power
of
faith
,
and
from
the
life
of
godlinesse
.
I
now
come
by
reasons
and
arguments
to
disable
it
in
those
points
which
haue
not
beene
touched
,
for
challenging
any
interest
in
the
true
happinesse
of
a
man
.
And
first
to
proue
,
that
a
performance
of
outward
duties
of
religion
,
without
the
power
of
grace
vpon
the
soule
,
and
an
vniuersall
sanctification
in
all
the
faculties
thereof
,
cannot
produce
any
sound
comfort
in
the
heart
,
or
acceptation
with
God
.
My
first
reason
is
that
Principle
generally
receiued
with
all
schoole
Diuines
;
and
very
sound
and
Orthodox
in
true
Diuinity
.
The
iniquitie
,
defect
,
or
exorbitancie
of
any
particular
,
of
one
circumstance
,
maketh
an
action
euill
:
but
an
absolute
integritie
of
all
concurrents
is
required
to
make
a
good
worke
acceptable
to
God
,
comfortable
and
profitable
to
a
Christian
:
The
end
must
be
good
,
the
glory
of
God
;
the
action
it selfe
in
it
owne
nature
must
be
iust
&
warrantable
;
the
circumstances
honest
and
seasonable
;
the
meanes
direct
and
lawfull
;
the
fountaine
,
the
hart
,
sincere
and
sanctified
.
If
this
last
be
wanting
especially
,
though
otherwise
it
be
neuer
so
gloriously
conucied
,
neuer
so
wisely
managed
,
of
neuer
so
goodly
a
shew
to
the
eyes
of
the
world
,
yet
it
is
not
only
mard
and
defaced
,
and
no
action
of
grace
,
but
odious
and
abominable
in
the
sight
of
God
.
The
Moralists
by
the
light
of
nature
saw
a
truth
proportionable
to
this
,
euen
in
the
actions
of
vertue
:
The
truth
and
worth
wherof
they
did
censure
and
esteeme
,
not
by
the
bare
outward
action
,
but
by
the
inward
,
free
and
independent
vprightnesse
of
the
mind
:
And
therefore
to
an
action
truely
vertuous
they
required
a
resolued
knowledge
,
an
irrespectiue
and
aduised
freedome
of
spirit
,
a
constant
and
easie
habit
of
the
mind
,
an
entire
loue
to
the
fairenesse
of
vertue
.
So
that
whatsoeuer
honest
actions
sprung
from
passion
,
humour
,
scare
,
respect
,
ambition
or
the
like
,
they
accounted
vertuous
and
good
,
onely
by
accident
and
occasion
,
not
inwardly
and
essentially
:
whereupon
they
hold
,
that
many
great
and
honourable
atchieuements
of
ancient
Worthies
amongst
the
Heathens
,
howsoeuer
they
were
admirable
in
the
eyes
of
men
,
and
beneficiall
to
the
publicke
State
(
for
sometimes
out
of
some
sudden
eleuation
of
spirit
,
or
pang
of
vaine-glorie
,
they
were
euen
prodigall
of
their
liues
and
blood
,
for
the
good
and
deliuerance
of
their
countrie
:
)
yet
to
the
authours
and
actors
themselues
they
were
not
the
true
workes
of
vertue
,
but
of
ambition
,
and
a
desire
of
immortall
fame
.
It
is
euen
so
in
the
higher
actions
of
grace
and
religion
:
Besides
the
outward
performance
,
God
requires
sinceritie
of
heart
and
truth
in
the
inward
parts
,
to
make
them
gratious
and
acceptable
.
And
howsoeuer
otherwise
they
may
purchase
them
a
name
amongst
men
,
prosperity
in
the
world
,
some
lesse
torment
in
hell
,
and
procure
good
vnto
others
,
yet
except
they
proceed
from
a
faith
vnfained
,
and
a
pure
conscience
,
to
the
Christians
themselues
,
in
respect
of
all
heauenly
happinesse
,
they
are
fruitles
and
vnprofitable
.
My
second
proofe
is
out
of
the
5.
of
Matth.
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisies
,
ye
shall
not
enter
into
the
kingdome
of
heauen
.
The
outward
righteousnesse
of
the
Scribes
and
Pharisies
was
famous
in
those
times
,
and
much
admired
:
So
that
if
God
did
not
principally
respect
the
heart
;
if
that
were
not
true
in
the
16.
of
Luke
;
That
which
is
highly
esteemed
amongst
men
,
is
abomination
in
the
sight
of
God
;
they
might
not
onely
haue
carried
away
the
garland
for
piety
on
earth
;
but
haue
iustly
seemed
to
haue
beene
the
onely
heires
to
a
crowne
of
immortality
in
the
heauens
.
For
besides
their
forbearance
and
protestation
against
grosser
sinnes
,
Murther
,
Theft
,
Adulterie
,
Idolatrie
and
the
like
,
they
were
frequent
and
solemne
in
prayers
,
fastings
,
almes-deeds
,
and
that
with
farre
greater
strictnesse
and
deuotion
,
then
the
religious
actions
of
formall
hypocrisie
are
performed
in
these
times
of
the
Gospell
.
Besides
,
I
doubt
not
but
many
of
them
were
persuaded
,
that
their
way
was
the
way
of
life
,
and
that
they
were
in
the
state
of
true
happinesse
:
And
yet
for
all
this
,
except
wee
exceede
their
righteousnesse
,
the
speech
is
peremptorie
,
we
shall
not
enter
into
the
kingdome
of
heauen
.
For
we
see
in
the
23.
of
Mat.
what
a
chaine
of
curses
,
out
of
the
mouth
of
our
blessed
Sauiour
,
did
iustly
draw
them
into
the
bottome
of
hell
.
Thirdly
,
this
truth
is
manifest
out
of
the
Doctrine
of
the
Prophets
:
Esai
.
1
,
Mich.
6.
Hag.
2.
Psal.
50.
and
many
other
places
.
Whence
ariseth
this
conclusion
:
That
the
principall
and
holiest
exercises
,
the
most
solemne
and
sacred
actions
of
religion
,
without
sinceritie
and
sanctification
of
heart
,
are
but
as
the
cutting
off
a
Dogs
necke
,
and
the
offering
of
swines
blood
.
Their
sacrifices
,
oblations
,
and
incense
▪
Their
n●w
Moon●s
,
their
Sabbaths
and
solemne
feasts
were
things
commanded
by
Gods
own●
mouth
;
ye●
where
they
were
performed
with
impure
and
prop●ane
hearts
,
he
tel●
them
,
that
his
soule
hated
them
,
that
they
were
a
burthen
vnto
him
,
and
that
he
was
wearie
of
them
.
For
if
the
Lords
contentment
had
finally
rested
in
the
worke
wrought
,
and
not
chieflie
respected
the
inward
affection
of
the
worker
,
had
he
required
onely
the
ceremoniall
action
of
sacrificing
,
and
not
the
spirituall
conformitie
of
the
heart
to
his
will
;
why
he
had
not
need
to
desire
sacrifices
of
them
,
nor
expected
supplie
from
their
hands
;
as
appeareth
in
that
sacred
anti
royall
contestation
of
God
with
his
people
,
about
the
question
of
his
worship
,
Psal.
50.
I
will
not
reproue
thee
for
thy
sacrifices
,
(
s●ith
God
)
or
thy
burnt
offerings
,
that
haue
not
beene
continually
before
me
.
I
will
take
no
Bullocke
out
of
thine
house
,
or
Goates
out
of
thy
folds
.
For
all
the
beasts
of
the
forrest
are
mine
,
and
the
beasts
on
a
thousand
●ils
.
I
know
all
the
sowl●s
on
the
Mountai●es
,
and
the
w●ld
b●asts
of
the
fi●ld
are
mine
.
If
I
be
hungrie
▪
I
will
not
tell
the●
:
for
the
world
is
mine
,
and
all
that
therein
i●
.
Will
I
●ate
the
flesh
of
B●ls
?
or
drinke
the
blood
of
Goat●s
?
Nay
,
if
we
consider
God
in
his
absolute
soueraignty
,
and
essentiall
glory
,
euen
that
is
true
of
the
most
sanctified
works
of
Gods
child
,
which
is
in
Iob.
35.7
.
If
thou
b●●
righteous
,
wh●t
〈…〉
?
or
what
receiue●h
he●
at
thine
hand
?
and
that
of
Dauid
,
Psal.
16.2
.
My
we●doing
extendeth
not
vnto
th●
.
For
what
can
that
little
sparke
of
holinesse
in
vs
,
which
doth
first
too
proceed
from
him
,
and
is
onely
darkened
in
ou●
corruptions
;
adde
vnto
that
infinite
G●ory
,
and
〈◊〉
,
and
〈◊〉
,
that
no
man
can
attain●
vnto
;
with
which
he
hath
incomprehensiblie
li●n
●ncompassed
from
al●terni●y
?
Only
i●ple●seth
him
of
his
infinit
goodnesse
,
and
out
of
a
gratious
desire
of
our
saluation
,
to
accept
our
sincerity
though
mix●
with
imperfections
,
and
to
crown
his
owne
gra●●●
in
vs
▪
〈◊〉
then
shall
appeare
the
bare
outwardnes
of
hollowhearted
Christians
?
If
the
heart
bee
wanting
,
what
magnificence
or
glory
of
outward
seruices
shall
be
able
to
dazle
his
sight
,
whose
eyes
are
ten
thousand
times
brighter
then
the
Sunne
,
and
sees
clea●ely
our
inmost
thoughts
?
Wherewith
shall
we
come
b●fo●●
th●
〈◊〉
or
what
shall
we
offer
vnto
him
?
Will
the
Lord
be
pleased
with
ten
thousands
of
rams
,
or
with
ten
thousand
riuers
of
Oil●
?
Shall
we
giue
our
first
borne
for
our
transgression
,
euen
the
fruite
of
our
bodie
,
for
the
●inne
of
our
soule
?
No
;
though
we●
gaue
all
that
wee
had
to
the
poore
,
and
our
owne
bodie●
to
bee
burnt
:
nay
,
if
it
were
possible
,
that
by
our
meanes
we
could
vindicate
the
soules
of
all
men
now
liuing
from
the
iawes
of
eternall
death
;
yet
all
would
profit
vs
nothing
,
except
our
harts
be
first
purged
by
faith
,
pure
from
an
euill
conscience
,
and
possest
of
a
sound
and
constant
loue
to
God
,
his
word
,
his
honour
,
his
truth
,
and
seruants
.
Let
this
then
be
the
conclusion
to
this
point
:
Though
a
man
were
a
moral
Saint
,
an
Angell
amongst
the
Phrisees
,
absolute
in
all
other
perfections
,
yet
without
the
inward
power
of
grace
to
giue
them
life
,
he
is
but
a
spectacle
of
commis●ration
to
Angels
,
&
to
men
;
euen
as
that
body
is
,
which
adorned
with
sundry
other
exquisite
beauties
,
wanteth
eye-sight
,
the
chiefest
grace
that
nature
hath
in
that
kind
to
bestow
.
Or
as
a
cunning
Organist
,
skilful
in
the
outward
touch
of
his
instrument
,
yet
without
wind
inspired
,
cannot
possibly
strike
the
care
,
or
please
the
heart
with
any
m●lodious
noise
:
so
though
his
actions
be
flourished
ouer
with
a
faire
tincture
of
outward
religiousnesse
,
and
he
exact
in
morall
honesty
,
yet
without
the
breath
and
life
of
grace
infused
,
there
can
be
no
true
spiritual
harmony
in
his
affections
,
wo●ds
or
conuersation
,
th●t
either
will
beget
sound
ioy
and
spirituall
delight
in
the
soule
,
or
be
pleasing
in
the
●ares
of
almightie
God
.
You
see
then
beloued
in
Christ
Iesus
,
that
the
performances
of
outward
duties
of
religion
,
euen
the
best
,
s●●h
as
are
Prayers
▪
hearing
the
word
of
God
,
rec●iuing
the
Sacraments
,
almes-deeds
and
the
like
,
though
they
bee
good
in
themselues
,
commanded
of
God
,
necessarie
to
be
done
of
euerie
Christian
;
yet
if
they
be
diuided
from
inward
sanctification
and
sinceritie
of
heart
,
are
so
far●e
from
putting
vs
into
possession
of
true
happines
,
that
they
are
odious
and
abominable
in
the
sight
of
God
.
I
told
you
in
the
beginning
,
if
you
remember
,
that
besides
outward
righteousnesse
,
the
formall
hypocrite
may
beleeue
for
a
time
,
and
therefore
by
the
inward
,
though
more
generall
and
infe●iour
working
of
the
Spirit
,
may
haue
a
temporarie
faith
begot
in
him
:
and
this
faith
may
bring
forth
some
fruits
,
and
some
kinds
of
inward
graces
.
But
that
all
this
comes
short
of
saluation
,
appeares
in
the
parable
:
For
there
the
hearer
compared
to
the
stonie
ground
,
which
I
call
the
formall
hypocrite
,
is
one
of
the
reprobate
hearers
,
vpon
whom
the
word
is
not
the
power
of
God
to
saluation
.
As
for
those
fiue
degrees
added
out
of
the
sixth
to
the
Hebrues
,
of
which
I
told
you
the
formall
hypocrite
may
be
partaker
;
it
is
manifest
out
of
the
same
Chapter
,
that
they
come
short
of
the
state
of
grace
.
For
a
man
but
so
furnished
,
may
not
onely
fall
b●cke
to
a
worse
,
and
more
ordinarie
state
of
a
r●probate
,
but
euen
to
the
depth
of
all
impietie
and
apostasie
.
He
may
not
onely
haue
his
measure
of
inward
illumination
,
all
his
lighter
ioy
and
comfort
in
Gods
word
quite
extinguisht
;
but
become
a
wilfull
and
malicious
scorner
of
true
godlinesse
.
He
may
not
onely
grieue
,
and
quench
the
spirit
;
but
hee
may
tread
vnder
foot
the
Sonne
of
God
,
count
the
bloud
of
the
Testament
,
as
an
vnholy
thing
,
and
despite
the
very
Spirit
of
grace
,
so
that
it
may
be
impossible
,
that
hee
should
be
renewed
againe
by
repentance
.
In
the
last
place
I
told
you
,
that
besides
all
these
,
the
formall
hypo●rite
might
entertaine
a
perswasion
of
his
being
in
the
state
of
true
happinesse
;
and
so
with
contentment
and
securitie
walke
in
the
path
that
leads
to
eternall
death
:
but
how
weak
and
false
the
reasons
and
motiues
to
this
perswasion
were
,
I
haue
before
largely
deliuered
.
It
remaines
therfore
,
that
I
should
now
lay
downe
certaine
markes
and
properties
of
difference
,
betwixt
the
state
of
formall
hypocrisie
and
sauing
grace
:
but
I
must
referre
a
large
prosecution
and
distinct
treatise
of
them
to
some
other
place
and
time
.
Yet
at
this
time
,
by
the
grace
of
God
,
I
shall
deliuer
so
much
,
that
any
man
that
will
deale
faithfully
with
his
owne
conscience
,
and
follow
me
with
attention
to
the
end
,
may
in
some
good
measure
be
informed
,
whether
hee
lie
yet
in
the
shadow
of
death
,
or
liue
in
the
light
of
grace
.
Some
difference
then
,
first
,
may
arise
,
out
of
the
distinction
of
the
degrees
and
workings
of
faith
.
Which
that
you
may
better
conceiue
,
you
must
remember
three
sorts
of
faith
:
Historicall
,
Temporarie
,
Sauing
or
Iustifying
faith
.
Historicall
faith
,
is
not
only
a
knowledge
of
the
word
of
God
,
but
also
an
assent
of
the
heart
to
the
truth
of
it
.
And
this
is
of
two
sorts
:
either
Infused
,
which
is
wrought
in
vs
by
the
illightning
spirit
of
God
,
and
staying
it selfe
vpon
his
authoritie
:
Or
Acquired
,
which
is
produced
by
the
light
of
reason
,
discourse
,
and
created
testimony
.
The
latter
is
to
bee
found
in
the
diuels
;
for
they
beleeue
and
tremble
.
And
in
the
Papists
;
for
their
faith
is
no
better
,
according
to
their
grounds
and
principles
.
My
reason
is
this
briefly
;
for
I
will
deliuer
my selfe
of
this
point
in
a
word
.
The
Iesuites
by
their
iugling
haue
cast
themselues
into
a
circle
about
the
faith
of
the
truth
,
and
diuinitie
of
Scriptures
;
and
that
is
this
:
Ask
any
Papist
in
this
land
;
how
he
beleeues
Scripture
to
be
the
word
of
God
,
and
diuinely
inspired
;
he
will
answere
,
Because
th●
Church
deliuereth
it
so
to
be
.
And
why
beleeueth
he
the
testimonie
of
the
Church
?
Because
it
it
is
infallibly
guided
by
the
spirit
.
And
how
doth
that
appeare
?
Because
it
is
so
contained
in
Scripture
,
as
in
Iohn
16.
The
Spirit
will
leade
you
into
all
truth
.
And
how
shall
wee
know
this
scripture
of
Iohn
,
to
bee
the
word
of
God
and
diuinely
inspired
?
Because
the
Church
deliuereth
it
so
to
bee
;
and
so
they
must
needs
run
round
in
this
circulation
.
Now
I
would
propose
to
the
Papists
,
the
choice
of
these
three
;
one
of
which
they
must
of
necessitie
accept
:
First
,
whether
they
wil
run
round
in
this
circle
,
&
wax
giddy
,
and
fall
,
and
sink
into
that
pit
,
where
Poperie
was
first
hatcht
;
or
they
wil
break
the
circle
at
the
authoritie
of
the
Scriptures
,
and
so
by
consequent
,
they
must
fall
to
our
side
,
and
the
truth
;
or
they
will
breake
it
at
the
testimonie
of
the
Church
,
and
so
all
their
faith
,
as
I
told
you
,
must
needs
be
onely
acquired
,
because
it
depends
on
a
finite
and
created
testimonie
,
and
consequently
comes
farre
short
of
saluation
.
I
doubt
not
,
but
the
Papists
will
acknowledge
and
approoue
that
difference
betwixt
infused
and
acquired
faith
consented
vpon
by
the
Schoolemen
:
That
infused
faith
,
relieth
immediately
vpon
an
increated
authoritie
;
but
acquired
,
vpon
a
finite
and
created
testimonie
.
I
know
the
Iesuites
,
a
kind
of
men
inspired
with
a
transcendencie
of
Antichristian
imposture
,
labour
busilie
to
passe
plausibly
and
handsomly
out
of
this
circle
:
but
if
their
shifts
be
thorowly
sisted
,
&
they
followed
with
force
of
argument
;
it
is
certaine
,
they
will
either
be
driuen
into
the
circle
againe
,
or
enforced
to
start
out
,
at
the
one
of
those
breaches
I
told
you
of
.
Beca●us
,
one
of
them
,
after
hee
had
long
tired
himselfe
in
this
circle
,
and
at
last
by
the
helpe
of
Gregorius
de
Val.
and
former
Iesuites
got
out
,
but
with
shamefull
absurditie
and
inconuenience
;
in
a
poore
reuenge
to
relieue
himselfe
,
he
threatens
vs
with
another
circle
;
and
so
writes
a
Treatise
de
Circulo
Caluinistico
;
but
very
weakely
and
falsly
,
as
might
be
demonstrated
euen
out
of
the
sounder
Schoolemen
,
in
their
question
of
the
last
resolution
of
faith
.
But
I
intended
no
discourse
of
controuersie
,
but
of
sanctification
;
and
therefore
I
proceed
,
and
take
the
formall
hypocrite
along
further
towards
the
state
of
grace
.
For
besides
knowing
,
and
assenting
to
the
truth
of
Gods
word
by
an
historicall
faith
,
hee
may
by
the
vertue
of
a
temporarie
faith
,
adde
three
degrees
moe
.
That
is
:
He
may
moreouer
professe
it
in
outward
seruices
of
religion
:
He
may
inwardlie
reioice
in
it
:
He
may
bring
forth
some
kind
of
fruit
.
But
these
things
are
onely
found
in
him
,
so
long
as
they
do
not
mainely
cr●sse
,
but
are
compatible
with
his
worldly
peace
,
wealth
,
libertie
,
and
other
delightfull
contentments
.
Here
therefore
I
must
leaue
him
;
and
acquaint
you
with
those
workings
and
degrees
of
sauing
faith
;
which
qualified
,
as
I
shall
propose
them
,
are
peculiar
to
Gods
child
;
and
so
distinguish
and
diuide
the
regenerate
man
,
from
the
state
of
formall
hypocrisie
.
They
are
these
▪
A
feeling
and
speciall
approbation
of
the
word
of
life
and
promises
of
saluation
:
a
most
feruent
expetition
and
thirsting
for
the
enioyment
of
them
:
an
effectuall
apprehension
;
a
particular
application
;
a
full
perswasion
;
a
delight
and
ioy
thence
rising
,
sound
,
and
vnconquerable
.
That
you
may
vnderstand
these
,
you
must
conceiue
,
that
the
soule
of
Gods
child
,
comming
fresh
out
of
the
pangs
and
terrors
of
his
new-birth
(
a
mysterie
to
the
formall
hypocrite
)
humbled
vnder
the
mightie
hand
of
God
,
by
a
sight
and
sense
of
his
sinnes
,
lookes
vpon
the
whole
body
of
diuine
truth
,
as
vpon
a
precious
iewel
,
wherin
Christ
&
his
gratious
promises
shine
vnto
him
especially
,
as
a
stone
of
inestimable
worth
and
valuation
;
whereupon
with
a
peculiar
dearenes
he
sets
such
a
liking
,
that
with
it
hee
holds
himselfe
an
heire
of
heauen
;
without
it
a
child
of
endlesse
perdition
.
Hence
followes
an
expetition
and
desire
of
it
,
enforced
with
groanes
vnutterable
,
and
a
gasping
for
it
,
as
the
dry
and
thirstie
ground
for
drops
of
raine
.
Thirdly
,
hee
apprehends
it
with
a
fast
and
euerlasting
hold
.
Fourthly
,
hee
applies
it
closely
and
particularly
to
his
owne
soule
.
Fifthly
,
he
is
truely
and
fully
perswaded
by
Gods
good
spirit
,
out
of
a
consideration
of
his
vniuersall
change
,
that
it
is
his
owne
for
euer
.
Last●y
▪
he
lies
downe
in
peace
that
passeth
all
vnderstanding
:
He
is
filled
with
ioy
,
that
no
man
can
take
from
him
:
He
delights
in
the
grace
apprehended
,
as
in
a
treasure
farre
more
deare
vnto
him
then
the
glory
of
infinite
worlds
,
or
life
it selfe
.
From
the
power
and
workings
of
this
inward
grace
,
spring
outward
actions
;
both
in
his
generall
calling
of
Christianity
,
and
his
particular
vocation
,
which
by
the
mercies
of
God
are
faithfull
,
constant
,
vniforme
,
impartiall
,
resolute
,
vniuersall
,
comfortable
.
Whereas
those
which
are
produced
by
the
more
weake
and
inferiour
degrees
of
temporarie
faith
,
incident
to
the
formall
hypocrite
,
are
weake
,
wauering
,
many
times
interrupted
,
variable
;
guided
much
by
occasions
;
&
the
time
,
forced
by
hope
or
feare
;
swayed
by
secret
respects
to
priuate
ends
,
and
worldly
contentments
.
But
these
more
inward
markes
of
difference
,
howsoeuer
by
a
sweete
and
gratious
experience
they
be
felt
,
and
acknowledged
of
the
child
of
God
;
yet
generally
,
and
to
the
vnregenerate
,
they
are
hidden
mysteries
,
and
vndiscernable
to
the
brightest
eye
of
the
naturall
man
.
Therefore
I
will
come
to
those
markes
of
difference
betwixt
the
state
of
formall
hypocrisie
,
and
sauing
grace
,
which
are
more
outward
,
familiar
,
and
more
generally
,
and
casilie
discernable
.
Of
which
one
may
be
this
:
The
power
of
grace
doth
beget
in
a
regenerate
man
,
a
watchfulnesse
,
care
and
conscience
of
smaller
offences
,
of
secret
sins
,
of
sinfull
thoughts
,
of
appearances
of
euill
,
of
all
occasions
of
sinne
,
of
prophane
companie
,
of
giuing
iust
offence
in
indifferent
actions
and
the
like
:
whereas
the
formall
hypocrite
taketh
not
such
things
as
these
much
to
heart
,
but
either
makes
no
conscience
of
them
at
all
,
holding
it
a
point
of
precisenes
to
be
too
conscionable
;
or
else
proportions
it
to
serue
his
owne
turne
,
or
to
giue
satisfaction
to
others
.
And
in
forbearance
of
sinnes
,
he
hath
an
especiall
eye
onely
at
those
that
may
notoriously
disgrace
him
in
the
world
,
entangle
him
in
danger
of
law
,
or
vexe
his
conscience
with
some
extraordinarie
terror
.
Let
those
then
examine
themselues
at
this
marke
;
who
,
howsoeuer
shame
keepe
them
from
vncleane
practises
,
and
grosser
acts
of
filthines
;
yet
inwardly
boyle
in
speculatiue
wantonnesse
and
adulteries
of
the
heart
.
Those
,
who
howsoeuer
their
indirect
meanes
speed
not
for
mounting
themselues
to
high
estate
,
yet
spend
their
best
thoughts
all
their
life
long
,
in
proiecting
and
contriuing
,
as
though
they
were
borne
to
aduance
themselues
,
and
not
to
honour
God
in
their
●allings
.
Those
,
who
though
they
doe
not
enclose
,
oppresse
and
grind
the
faces
of
the
poore
;
yet
haue
their
hearts
exercised
in
couetousnes
.
Those
,
who
though
they
haue
forsaken
some
sins
,
yet
maintain
in
themselues
one
known
sweet
sinne
.
Those
,
who
though
lawes
,
and
feare
of
danger
restraine
from
railing
with
open
mouthes
against
our
State
,
yet
harbour
secret
repinings
,
murmurings
,
vnthankfulnesse
,
and
discontentments
.
Euen
a
contemptuous
thought
of
a
king
,
or
lawfull
authority
,
is
a
sinne
of
high
nature
:
and
me
thinkes
,
for
the
miraculousnesse
of
the
discouerie
;
is
paralleld
in
Ecclesiastes
,
to
the
bloodinesse
of
actuall
murther
.
That
which
hath
wings
(
saith
the
Preacher
)
shall
declare
the
matter
.
Lastly
,
let
those
examine
themselues
at
this
marke
,
who
offer
themselues
to
those
sinfull
occasions
,
breeders
of
many
strange
and
fearefull
mischiefes
,
I
meane
prophane
and
obscene
Playes
.
Pardon
me
beloued
,
I
cannot
passe
by
those
abominable
spectacles
,
without
particular
indignation
.
For
I
did
euer
esteeme
them
,
since
I
had
any
vnderstanding
in
the
waies
of
God
,
the
Grand
empoysoners
of
grace
,
ingenuousnes
,
and
all
manly
resolution
:
Greater
plagues
and
infections
to
your
soules
,
then
the
contagious
pestilence
to
your
bodies
:
The
inexpiable
staine
and
dishonour
to
this
famous
City
:
The
noisome
wormes
that
canker
and
blast
the
generous
and
noble
buds
of
this
land
;
and
doe
by
a
slie
and
bewitching
insinuation
so
empoyson
all
seeds
of
vertue
,
and
so
weaken
and
emasculate
all
the
operations
of
the
soule
,
with
a
prophane
,
if
not
vnnaturall
dissolutenes
;
that
whereas
they
are
planted
in
these
worthie
houses
of
Law
,
to
be
fitted
and
enabled
for
great
and
honourable
actions
,
for
the
publicke
good
,
and
the
continuance
of
the
glory
and
happinesse
of
this
kingdome
,
they
licentiously
dissolue
into
wicked
vanities
and
pleasures
,
and
all
hope
of
their
euer
doing
good
,
either
vnto
God
,
the
Church
,
their
Countrie
or
owne
soules
,
melteth
as
the
winter
ice
,
and
floweth
away
as
vnprofitable
waters
.
These
infamous
spectacles
are
condemned
by
all
kind
of
sound
learning
,
both
diuine
and
humane
.
Distinctions
deuised
for
their
vpholding
and
defence
,
may
giue
some
shallow
and
weake
contentment
to
partiall
and
sensuall
affections
,
possest
with
preiudice
:
but
how
shall
they
be
able
to
satisfie
and
secure
a
conscience
sensible
of
all
appearance
of
euill
?
How
can
they
preserue
the
inclinablenesse
of
our
corrupt
nature
from
infection
,
at
those
Schooles
of
leaudnes
and
S●nkes
of
all
sins
,
as
(
to
omit
Diuines
Councels
,
Fathers
,
Moralists
,
because
the
point
is
not
directly
incident
)
euen
a
[
*
](A16317-e4870-b)
*
Theatra
desinire
possumus
,
surpitudinis
,
vi●iorumque
omnium
sentinam
▪
ac
scholam
.
●odin
.
●e
repub.
lib.
6.
cap.
1.
Polititian
calleth
them
.
Alas
,
are
not
our
wretched
corruptions
raging
and
fierie
enough
,
being
left
to
themselues
dispersed
at
their
naturall
liberty
;
but
they
must
be
vnited
at
these
accursed
Theaters
,
as
in
a
hollow
glasse
to
set
on
flame
the
whole
body
of
our
natural
vitiousnesse
at
once
,
and
to
enrage
it
further
with
lust
,
fiercenesse
,
and
effeminatenes
,
beyond
the
compasse
of
nature
?
Doth
any
man
thinke
it
possible
that
the
power
of
sauing
grace
,
or
the
pure
spirit
of
God
can
reside
in
his
hart
,
that
willingly
&
with
ful
consent
seeds
his
inward
concupiscence
,
with
such
variety
of
sinfulll
vanities
and
leaud
occasions
,
which
the
Lord
himselfe
hath
pronounced
to
be
an
abomination
vnto
him
?
A
second
marke
of
difference
may
be
this
:
The
power
of
sauing
grace
doth
subdue
and
sanctifie
our
affections
with
a
conscionable
and
holy
moderation
;
so
that
they
become
seruiceable
to
the
glory
of
God
,
and
for
a
more
resolute
cariage
of
good
causes
,
and
zealous
discharge
of
all
Christian
duties
.
But
the
bridling
of
passions
in
the
formall
hypocrite
,
is
not
so
much
of
conscience
,
as
artificiall
,
politique
,
for
aduantage
,
and
by
the
guidance
of
morall
discretion
:
so
that
if
they
be
tempted
by
strong
occasions
,
and
violent
obiects
,
they
many
times
breake
out
,
to
the
dishonour
of
God
,
the
disgrace
of
a
Christian
profession
,
and
the
discouery
of
their
hypocrisie
.
Let
euery
man
then
examine
himselfe
at
this
marke
,
and
with
a
single
eye
and
vpright
heart
take
a
view
of
his
affections
;
whether
his
ioy
be
inward
and
spirituall
,
that
is
,
in
the
assurance
of
Gods
fauour
,
in
his
word
,
in
his
children
,
in
prayer
,
and
a
continuall
practise
of
godlinesse
;
or
outward
and
ca●uall
,
that
is
,
in
the
attainement
of
greatnesse
and
wo●dly
pleasures
,
in
the
increase
of
his
corne
and
wine
,
and
oile
.
Whether
he
loue
the
peace
of
conscience
farre
more
de●rely
then
the
fauour
of
men
,
or
his
owne
life
:
Whether
hee
bee
more
zealous
for
the
honour
and
praise
of
God
,
then
his
owne
:
Whether
he
be
more
affraid
of
secret
sinnes
,
then
open
shame
;
of
offending
God
,
then
outward
afflictions
:
Whether
he
be
more
angry
in
the
cause
of
religion
,
and
concerning
Gods
glory
,
or
for
his
owne
priuat
wrongs
.
And
so
thorow
out
the
rest
of
his
affections
.
Let
the
fierce
and
desperate
gallants
consider
this
point
;
which
vpon
euery
light
occasion
,
and
termes
of
disgrace
,
are
ready
,
out
of
a
graceles
&
vngrounded
opinion
of
declining
cowardize
,
to
sheath
their
swords
in
the
bodie
of
their
brother
.
And
let
them
assure
themselues
,
that
the
meeke
and
mercifull
spirit
of
God
,
will
neuer
consist
with
such
bloodie
and
vntamed
affections
;
his
holy
motions
will
not
come
into
their
secret
,
neither
will
his
sauing
grace
be
ioyned
with
their
assembly
.
For
in
their
wrath
they
will
kill
a
man
,
and
in
their
selfe-will
they
will
destroy
the
image
of
God
.
Cursed
bee
their
wrath
,
for
it
is
fierce
;
and
their
rage
,
for
it
is
cruell
.
Oh
that
they
would
but
marke
and
foresee
,
into
what
an
ineuitable
,
and
endlesse
maze
of
certaine
misery
and
vengeance
they
enter
,
when
they
enter
into
the
field
,
vpon
either
offer
,
or
acceptance
of
challenge
.
If
they
be
slaine
,
they
are
accessaries
to
their
owne
vntimely
murder
:
They
violentlie
and
wilfully
pull
themselues
from
the
land
of
the
liuing
,
to
the
abhorred
regions
of
death
:
They
cruelly
,
and
irrecouerably
rent
their
owne
poore
soules
from
time
of
grace
and
repentance
:
They
extinguish
all
hope
of
posteritie
;
and
perhaps
their
house
and
family
determines
in
that
bloudie
act
.
But
that
which
is
the
accomplishment
of
all
miseries
and
terrour
,
they
iustly
fall
into
the
hands
of
the
liuing
God
,
who
will
certainely
iudge
them
after
the
manner
of
them
that
shead
their
owne
bloud
;
and
will
giue
them
the
bloud
of
wrath
,
and
of
iealousie
.
And
whereas
they
looked
to
leaue
a
name
behind
them
,
it
shall
rot
away
with
as
vile
detestation
,
as
their
carcases
in
the
graue
:
The
memoriall
of
the
iust
,
faith
Salomon
,
shall
be
blessed
:
but
the
name
of
the
wicked
shall
rot
.
If
it
doe
liue
,
it
shall
liue
to
their
shame
and
infamy
.
For
I
dare
say
this
boldly
;
There
was
neuer
any
man
rightly
informed
,
either
in
the
principles
of
nature
,
or
in
the
gracious
way
to
heauen
,
in
the
sober
passages
of
moraliti●
,
or
in
the
iustice
of
state
and
policie
,
or
acquainted
with
the
fairenesse
of
true
honour
,
that
euer
gaue
any
allowance
,
or
euer
will
to
the
reputation
of
manhood
,
falsely
so
called
,
purchased
in
priuat
quarrell
in
the
field
.
This
is
then
all
they
get
:
for
the
losse
of
soule
and
bodie
,
of
heauen
and
earth
,
of
name
and
posteritie
,
they
onely
gaine
the
damned
applause
of
diuels
,
swaggerers
and
wicked
men
.
But
if
it
fall
out
otherwise
,
that
they
be
not
kild
,
but
kill
;
marke
what
befals
them●
they
depart
the
field
drunken
with
blood
,
as
with
new
wine
,
and
therefore
they
shall
be
sure
at
length
to
be
fild
with
drunkennes
,
and
with
sorrow
,
euen
with
the
cup
of
destruction
and
trembling
;
they
shall
drinke
of
it
deepe
and
large
,
and
wring
it
out
to
the
very
dregs
.
For
presently
after
the
murder
committed
,
they
haue
Caines
fearefull
marke
stampt
vpon
them
:
The
furies
of
conscience
;
and
cries
of
blood
,
shal
for
euer
persecute
them
with
restlesse
horrour
:
As
they
clothed
themselues
with
rage
like
a
raiment
,
so
shall
it
now
come
into
their
bowels
like
water
,
and
sinke
like
oile
into
their
bones
.
In
the
meane
time
they
shall
liue
in
the
hell
of
conscience
vpon
earth
,
and
expect
euerie
houre
to
be
tumbled
into
the
h●ll
of
wicked
diuels
for
euermore
in
the
world
to
come
.
Let
me
then
in
the
name
and
feare
of
God
aduise
them
;
if
they
would
win
an
opinion
of
true
valor
indeed
,
if
they
look
for
any
portion
in
the
mercies
of
God
,
or
honour
amongst
his
Saints
,
to
settle
and
compose
such
wild
affection●
by
the
word
of
truth
;
to
turne
the
greatnesse
of
their
courage
and
gallantnesse
of
Spirit
,
to
the
subduing
and
conquering
of
their
owne
corruptions
,
and
to
the
wrastling
against
principalities
and
powers
,
against
the
worldly
gouernours
,
the
princes
of
the
darknesse
of
this
world
,
against
spiritual
wickednesses
,
which
are
in
the
high
places
.
This
fight
is
Christian
,
and
couragious
indeed
,
the
victory
is
glorious
,
the
reward
is
immortalitie
.
A
third
note
of
difference
may
be
this
:
Euery
child
of
God
by
the
power
of
sauing
grace
,
doth
hunger
and
thirst
after
all
those
meanes
God
hath
ordained
,
or
offers
for
his
furtherance
in
the
way
to
heauen
,
and
for
his
comforting
and
confirming
in
a
Christian
course
;
and
doth
make
a
holy
vse
of
whatsoeuer
is
either
publickly
or
priuately
laid
vpon
him
for
his
amendment
:
and
therefore
he
continually
profits
and
proceeds
in
sanctification
by
his
word
,
his
iudgements
and
his
mercies
:
by
the
exercise
,
obseruation
and
sense
of
which
,
hee
growes
sensiblie
in
heauenly
knowledge
,
faith
,
humiliation
,
repentance
,
thankfulnesse
,
and
all
other
spirituall
graces
.
But
the
formall
hypocrite
doth
so
farre
take
notice
and
regard
of
them
,
as
they
further
his
temporal
happinesse
,
and
as
his
neglect
of
them
,
by
consequent
threatneth
danger
and
ouerthrow
to
his
outward
worldlie
state
.
For
the
present
perhaps
,
hee
is
mooued
with
the
hearing
of
the
word
of
God
,
with
the
terror
of
his
iudgements
,
while
they
lie
with
some
extraordinarie
waight
vpon
himselfe
,
or
the
whole
land
;
and
with
the
sweetnesse
of
his
mercies
,
because
they
secure
him
in
his
prosperitie
.
But
these
things
sinke
not
into
his
soule
with
the
power
of
mortification
,
to
the
destroying
of
his
sinfull
affections
,
and
the
shaking
off
of
euery
knowne
sinne
.
Beloued
in
our
Lord
and
Sauiour
Christ
Iesus
,
let
vs
euery
one
of
vs
,
I
beseech
you
,
trie
himself
faithfully
by
this
note
of
difference
:
And
the
rather
because
our
gracious
God
hath
most
plentifully
and
incomparablie
vouchsafed
vs
in
this
land
all
meanes
to
bring
vs
vnto
heauen
.
He
hath
vis●ted
vs
with
his
word
,
his
iudgements
and
mercies
,
to
the
astonishment
of
the
whole
world
.
Now
let
vs
consider
,
whether
as
they
haue
bred
admiration
in
men
and
Angels
,
so
they
haue
brought
saluation
to
our
owne
soules
.
First
,
for
his
word
.
For
these
fiftie
yeeres
,
you
know
,
hee
hath
spread
out
his
hands
all
the
day
long
;
he
hath
sent
all
his
seruants
,
the
preachers
of
his
word
,
rising
vp
earely
,
and
sending
them
,
saying
:
Returne
now
euery
man
from
his
euill
way
,
and
am●nd
your
workes
.
Let
vs
then
examine
our selues
in
this
point
.
Hath
this
glorious
Gospell
,
which
hath
so
long
shined
bright
in
our
eies
,
and
sounded
loud
in
our
cares
,
hath
it
,
I
say
,
bin
mightie
in
operation
vpon
our
soules
,
in
planting
in
them
the
power
of
true
godlinesse
?
Doe
wee
daily
grow
more
sound
by
it
in
the
knowledge
of
the
truth
;
and
see
more
particularly
into
the
way
and
whole
course
of
Christianitie
?
Doth
it
continually
build
vs
vp
more
strongly
in
faith
,
repentance
,
and
an
holy
obedience
to
all
his
commandements
?
Why
then
blessed
is
our
●ase
:
for
this
powerful
experience
in
our
soules
of
daily
growth
in
godlinesse
by
the
word
,
is
a
notable
mark
vnto
vs
that
we
are
in
the
state
of
grace
;
and
so
al
the
blessings
in
the
book
of
God
belong
vnto
vs
,
and
pleasures
moe
,
then
the
starres
of
the
firmament
in
number
.
But
if
otherwise
(
which
is
rather
to
be
feared
)
if
we
haue
either
bin
no
hearers
,
or
but
now
and
then
,
as
our
worldly
commodities
would
giue
vs
leaue
,
or
hearers
onelie
of
forme
and
fa●●●on
,
not
of
zeale
and
conscience
to
profit
by
it
,
and
yeeld
obedience
vnto
it
,
or
onely
hearers
and
no
doers
,
why
then
we
may
assure
our selues
,
we
are
yet
short
of
the
state
of
grace
;
and
marke
what
will
be
the
end
,
both
of
vs
and
the
whole
land
;
it
must
needs
be
the
same
with
that
of
Iuda
and
Ierusalem
(
for
they
were
as
wel
beloued
of
God
as
euer
England
can
be
)
Goe
,
Ieremie
,
Goe
and
tell
the
men
of
Iuda
,
and
the
inhabitants
of
Ierusalem
:
I
haue
sent
you
all
my
seruants
the
Prophets
,
rising
vp
earely
,
and
sending
them
;
but
you
would
not
encline
your
care
,
you
would
not
obay
me
;
therefore
thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
:
Behold
,
I
will
bring
vpon
Iuda
,
and
vpon
all
the
inhabitants
of
Ierusalem
,
all
the
euill
that
I
haue
pronounced
against
them
.
I
will
doe
vnto
this
house
,
whereupon
my
name
is
called
,
wherein
also
ye
trust
,
as
I
haue
done
vnto
Shilo
.
I
will
cast
them
out
of
my
sight
:
And
will
make
●his
City
a
curse
vnto
all
the
nations
of
the
earth
.
And
the
Lord
was
so
vnremoueable
and
setledly
resolued
vpon
this
point
(
sith
hee
had
so
long
preached
vnto
them
by
his
Prophets
,
as
he
hath
done
vnto
this
land
,
and
it
would
doe
no
good
)
that
he
bids
the
Prophet
meddle
no
more
,
for
he
would
neuer
heare
him
againe
:
Therefore
(
saith
he
)
thou
shalt
not
pray
for
this
people
,
neither
lift
vp
crie
or
prayer
for
them
,
neither
intreat
mee
,
for
I
will
not
heare
thee
.
The
iudgements
vpon
this
land
haue
beene
many
and
fearefull
.
I
doubt
not
,
but
we
haue
seene
with
our
eyes
,
euen
those
which
are
very
neere
fore-runners
of
that
great
and
terrible
day
of
the
Lord
.
Wee
haue
seene
strange
and
prodigious
apparitions
in
the
aire
:
we
haue
had
vnheard
of
plots
and
practises
against
our
State
.
Our
land
hath
long
and
extraordinarily
groaned
vnder
a
sore
and
durable
plague
,
which
hath
stucke
close
to
the
bowels
of
this
City
.
The
sea
hath
broke
out
of
her
bounds
,
and
swept
away
many
as
righteous
as
our selues
:
we
haue
felt
such
extremity
of
heate
and
cold
,
of
which
I
thinke
these
parts
of
the
world
are
not
naturally
capable
;
so
certaine
is
it
that
the
finger
of
God
hath
beene
in
them
.
The
poore
of
the
land
euen
now
grieuously
sigh
,
and
pine
with
a
present
famine
.
Let
vs
then
examine
our selues
in
this
point
.
Haue
wee
laid
all
these
iudgements
vnto
our
hearts
?
haue
we
beene
truely
humbled
by
them
?
haue
we
by
a
diligent
search
taken
notice
of
our
sinnes
and
grieued
for
them
,
and
abandoned
them
?
haue
we
mourned
and
cried
for
all
the
abominations
that
are
done
amongst
vs
?
Why
then
blessed
is
our
case
,
our
state
is
the
state
of
grace
;
we
shall
be
sure
to
be
marked
and
sealed
in
the
foreheads
,
by
the
Angell
of
God
,
for
his
seruants
,
before
the
vials
of
final
desolation
be
powred
vpon
this
kingdome
.
But
if
otherwise
(
which
is
rather
to
be
feared
)
if
hee
hath
smitten
vs
,
and
we
haue
not
sorrowed
;
if
he
hath
corrected
vs
for
amendment
,
and
we
are
not
bettered
,
but
rather
worse
and
worse
;
we
may
assure
ourselues
we
yet
want
a
gracious
marke
,
and
effect
of
the
power
of
true
godlines
;
and
marke
what
will
be
the
end
both
of
vs
and
our
whole
land
;
it
can
be
no
other
then
that
of
his
owne
people
.
And
thus
he
dealt
with
them
by
his
iudgements
,
euen
as
a
Physition
with
his
patient
.
A
Physition
while
there
is
any
hope
of
recouerie
in
his
patient
;
he
vseth
the
benefit
of
all
the
rules
of
art
,
all
variety
of
meanes
,
prescribing
diet
,
letting
blood
,
ministring
pils
and
potions
;
but
when
he
once
perceiues
the
naturall
heate
to
b●
so
decayed
,
and
strength
of
nature
spent
,
that
his
physicke
will
worke
no
more
good
vpon
him
,
but
rather
hasten
his
ruine
then
his
recouerie
,
hee
then
leaues
him
to
the
pangs
of
death
and
dissolution
of
soule
and
body
.
Euen
so
deales
God
with
his
people
,
while
there
is
any
hope
of
repentance
,
he
visits
them
by
all
kind
of
castigations
,
all
maner
of
punishments
:
But
when
all
sense
of
religion
,
all
heate
of
zeale
,
and
life
of
grace
haue
so
vtterly
forsaken
the
hearts
of
men
;
that
they
are
rather
broken
then
bowed
,
rather
hardened
then
humbled
by
his
iudgements
;
hee
giues
them
ouer
to
their
owne
iust
confusion
.
He
leaues
them
finally
,
neuer
more
to
bee
intreated
,
to
lamentations
,
mournings
and
woe
;
to
the
feare
,
to
the
pit
,
and
to
the
snare
:
to
the
Lion
,
the
Wolfe
,
and
the
Leopard
.
Thou
hast
stricken
them
(
saith
Ieremie
)
but
they
haue
not
sorrowed
,
thou
hast
consumed
them
,
but
they
haue
refused
to
rec●iue
correction
:
they
haue
made
their
faces
harder
then
a
stone
,
and
haue
refused
to
returne
.
Wherefore
a
Lion
out
of
the
forrest
shall
stay
them
,
and
a
Wolfe
of
the
wilderness
shall
destroy
them
:
a
Leopard
shall
watch
ouer
their
Cities
,
euery
one
that
goeth
out
then●●
,
shall
be
torne
in
peeces
,
because
their
trespasses
are
many
,
and
their
rebellions
are
encreased
.
This
course
of
Gods
proceeding
in
his
iudgements
,
we
may
see
most
cleerely
in
the
4.
of
Amos.
He
first
gaue
them
cleann●sse
of
teeth
in
all
their
Cities
,
and
scarcenes
of
bread
in
all
their
places
;
and
yet
they
returned
not
vnto
him
:
He
withheld
the
raine
from
them
,
when
there
were
yet
three
moneths
to
the
haruest
;
so
that
two
or
three
Cities
wandred
vnto
one
Citie
to
drinke
water
,
but
they
were
not
satisfied
:
and
yet
they
returned
not
vnto
him
.
He
smote
them
with
blasting
&
mildew
;
their
gardens
and
their
vineyards
,
their
figtrees
,
and
their
oliue
trees
did
the
Palmer
worme
deuoure
:
and
yet
they
returned
not
vnto
him
.
Pestilence
he
sent
amongst
them
after
the
maner
of
Egypt
:
and
yet
they
returned
not
vnto
him
.
Therfore
,
saith
the
Lord
,
thus
will
I
doe
vnto
thee
O
Israel
.
He
speakes
after
the
manner
of
a
man
,
in
whom
iust
indignation
stops
passage
vnto
speech
,
and
who
wants
words
to
expresse
the
horriblenesse
of
the
punishments
hee
purposes
to
inflict
:
Therefore
thus
and
thus
will
I
doe
vnto
thee
O
Israel
,
euen
so
as
he
threatned
in
the
beginning
of
the
Chapter
:
The
daies
shall
come
vpon
you
,
that
you
shall
be
taken
away
with
thornes
,
and
your
posterity
with
fish-hookes
.
As
if
he
should
haue
said
,
I
will
make
no
more
triall
by
iudgements
;
I
will
now
doe
a
thing
in
Israel
,
whereof
whosoeuer
shall
heare
,
his
two
eares
shall
tingle
;
yea
,
and
all
his
heartstrings
shall
tremble
.
I
will
now
sweepe
you
all
away
with
the
beesome
of
vtter
destruction
.
This
is
certainely
now
iust
our
case
(
For
to
crie
peace
,
peace
,
where
there
is
no
peace
towards
,
is
wicked
and
to
no
purpose
▪
to
bring
conceits
and
smoothings
to
this
place
,
will
neuer
serue
the
turne
;
either
for
the
discharge
of
our
consciences
,
or
the
sauing
of
your
soules
)
I
say
this
is
iust
our
case
:
we
are
euen
already
come
to
this
last
point
and
period
:
By
our
many
impieties
and
impenitency
,
wee
haue
brought
our
gracious
God
to
that
question
in
the
1
,
of
Isa.
Wherefore
should
ye
be
smitten
any
more
?
for
ye
fall
away
more
and
more
.
Or
rather
to
this
conclusion
in
the
4.
of
Amos
;
therefore
thus
will
I
do
vnto
thee
,
O
nation
not
worthie
to
be
loued
.
He
hath
made
triall
by
so
many
iudgements
,
and
so
many
times
,
and
all
in
vaine
;
that
the
very
next
iudgement
we
may
iustly
feare
and
expect
,
without
true
and
timely
repentance
,
will
euen
be
the
beesome-of-vtter
desolation
.
As
the
iudgements
vpon
this
land
haue
beene
great
and
fearefull
;
so
many
and
wonderfull
haue
beene
his
mercies
vpon
vs
,
and
such
I
am
persuaded
,
as
greater
the
sun
neuer
saw
,
〈◊〉
of
men
enioyed
.
I
will
onely
name
two
,
wh●ch
cannot
〈◊〉
●ee
fresh
in
●uery
mans
memorie
:
The
contr●uing
of
our
peace
,
at
the
death
of
our
late
Soueraign
of
euer
glorious
memorie
:
And
our
deliuerance
from
the
Gu●powder
Treason
.
Of
which
two
when
first
euery
man
heard
,
me
thinks
hee
should
haue
beene
afraid
,
lest
hee
had
beene
in
a
dreame
:
as
it
is
said
of
the
Israelites
,
Psalm.
1●6
.
When
the
Lord
brought
againe
the
captiuitie
of
S●on
,
we
were
like
them
that
dreame
.
Both
that
,
and
these
our
blessings
were
things
so
incredible
,
and
beyond
all
expectation
.
You
know
a
little
before
the
Queenes
death
,
the
wisest
were
at
their
wits
ends
,
and
euery
one
stood
amazed
and
astonished
for
the
feares
his
heart
did
feare
.
The
Iesuites
from
beyond
seas
insolently
insulted
ouer
vs
,
and
told
vs
in
their
bookes
,
that
this
kingdome
would
shortly
become
a
prey
to
the
greedie
ambition
of
all
the
neighbour
nations
;
that
huge
clouds
of
blood
hung
ouer
our
heads
,
and
would
melt
and
dissolue
at
the
Queenes
death
.
But
it
was
neither
so
,
nor
so
.
They
are
the
false
prophets
of
the
Beast
in
the
Reuelation
,
no
maruell
though
they
lied
:
For
he
that
dwels
in
the
heauen
laughed
them
to
scorne
,
our
gratious
God
had
them
in
derision
.
And
when
diuels
and
Papists
looked
and
wished
,
that
this
land
should
haue
beene
clothed
,
euen
with
blood
and
fire
,
as
with
a
garment
;
out
of
the
infinite
depth
of
his
vnsearchable
mercies
he
couered
it
with
peace
,
ioy
and
happinesse
,
euen
as
the
seas
are
couered
with
water
.
In
the
Gunpowder
Treason
,
the
necke
of
our
whole
State
,
both
of
Church
and
Common-wealth
,
the
glory
of
this
famous
and
flourishing
kingdome
,
the
hope
of
posterity
was
laid
as
it
were
vpon
the
blocke
:
The
instrument
of
death
was
lifted
vp
by
the
damned
instrument
of
the
Popes
malice
and
cruelty
,
he
was
euen
ready
to
giue
the
mortall
stroke
;
and
had
not
the
Angell
of
the
Lord
stepped
in
,
in
the
verie
nicke
;
had
not
our
mercifull
God
,
by
his
most
miraculous
and
immediate
prouidence
put
to
his
helping
hand
,
when
our
case
was
desperate
and
all
hope
past
,
he
had
cut
off
from
vs
the
roote
and
the
branch
,
the
name
and
the
remnant
,
the
son
and
the
nephew
.
Our
land
that
before
was
as
the
garden
of
Eden
,
had
bin
by
this
time
a
desolate
wildernesse
:
Our
Church
,
which
was
before
a
harbour
of
Saints
,
had
been
by
this
time
a
poole
of
snakes
;
I
meane
an
habitation
of
Papists
.
The
faire
body
of
this
citie
,
that
before
was
enliued
with
matchlesse
glory
and
worth
,
should
by
this
time
haue
bin
a
rent
and
dismembred
carcase
;
and
that
which
is
worst
of
al
,
the
neglected
and
forlorne
lims
,
inspired
with
the
doctrine
of
diuels
.
Let
vs
then
examine
our selues
in
this
point
.
Haue
these
incomparable
blessings
melted
our
hearts
into
teares
of
repentance
&
thankfulnes
?
Haue
these
cords
of
loue
drawn
vs
neerer
vnto
our
God
in
all
knowledge
,
loue
and
obedience
?
Why
then
we
may
assure
our selues
of
a
good
testimony
,
that
our
soules
are
seasoned
with
grace
.
But
if
it
be
quite
otherwise
:
If
these
great
and
vndeserued
mercies
haue
bred
in
vs
a
more
frozen
coldnesse
in
the
seruice
of
God
,
a
more
presumptuous
securitie
and
a
sounder
and
sweeter
sleepe
in
sin
▪
If
since
our
miraculous
deliuerance
,
vnparalleld
by
all
Nations
,
times
and
stories
;
there
hath
bin
amongst
vs
no
lesse
prophaning
of
Gods
Name
and
Sabbaths
then
before
,
no
lesse
pride
and
drunkenesse
,
no
lesse
oppression
and
vsurie
,
no
lesse
vncleannesse
and
vnconscionablenes
in
our
callings
,
no
lesse
ignorance
in
the
word
of
God
,
and
backwardnesse
in
the
waies
of
holinesse
,
no
lesse
contempt
of
godlinesse
and
godly
men
:
Nay
,
if
all
these
gather
head
and
heart
,
more
ripenesse
and
readinesse
to
receiue
the
flame
of
Gods
fierce
and
last
wrath
:
If
there
bee
rather
a
sensible
decay
of
the
feare
of
God
,
of
zeale
,
and
true
sinceritie
amongst
vs
:
If
Prophanenesse
,
Atheisme
,
Poperie
,
and
a
luke-warmenesse
in
religion
,
like
a
mightie
Torrent
,
rush
in
violently
vpon
vs
daily
more
and
more
,
and
fearefully
preuaile
and
domineere
in
most
places
:
Why
then
,
(
you
are
a
people
of
vnderstanding
)
I
leaue
it
to
your
owne
consciences
,
to
consider
what
must
needs
shortly
befall
vs
,
except
we
gather
our selues
before
the
decree
come
foorth
;
vnlesse
by
speedy
humiliation
and
vnfained
repentance
,
wee
preuent
so
great
and
fearefull
iudgements
.
And
the
rather
,
because
wee
may
assure
our selues
,
while
the
Diuell
is
in
hell
,
and
the
Pope
at
Rome
,
the
Priests
and
Iesuits
,
those
notorious
and
transcendent
instruments
of
blood
and
death
,
will
be
working
in
the
Vaults
of
darknes
for
the
confusion
of
the
children
of
light
,
the
subuersion
of
the
Kingdome
of
Christ
,
and
by
consequent
the
ruine
of
our
Church
and
Common
wealth
.
Little
know
we
,
what
fearefull
and
hellish
plot
may
be
euen
now
in
hatching
and
hammering
,
or
how
neere
it
is
to
the
birth
,
while
we
are
most
secure
.
And
for
vs
in
the
meane
time
,
without
repentance
,
and
rooting
out
Idolatrie
,
to
depend
still
vpon
immediate
and
miraculous
discoueries
and
deliuerances
,
is
at
the
least
an
vnhallowed
and
desperate
presumption
.
I
cannot
follow
distinctly
at
this
time
,
any
more
differences
betwixt
the
state
of
sauing
grace
and
formall
hypocrisie
.
For
conclusion
therefore
onely
,
I
will
acquaint
you
more
fullie
with
the
effects
of
sauing
grace
,
and
follow
in
few
words
the
trace
and
steps
of
the
Spirit
of
God
in
the
great
worke
of
regeneration
;
that
thereby
euery
man
may
examine
his
conscience
,
iudge
himselfe
,
and
trie
what
his
state
is
.
The
working
and
propertie
of
this
sauing
grace
,
and
true
godlinesse
vouchsafed
peculiarly
and
onely
to
Gods
children
,
which
doth
translate
them
from
darkenesse
to
light
,
from
the
corruption
of
nature
,
to
a
state
of
supernaturall
blessednesse
,
you
may
thus
conceiue
and
vnderstand
.
It
is
like
leauen
(
for
so
the
power
of
Gods
word
is
compared
in
the
Gospell
)
it
is
of
a
spreading
nature
:
First
,
it
seates
it selfe
in
the
heart
;
after
it
is
dispersed
ouer
all
the
powers
and
parts
both
of
soule
and
body
;
ouer
all
the
actions
and
duties
of
a
man
whatsoeuer
:
It
softneth
and
changeth
the
heart
:
It
purgeth
the
inmost
thoughts
:
It
awakes
the
conscience
,
and
makes
it
tender
and
sensible
of
the
least
sinne
:
It
sanctifies
the
affections
:
It
conformes
the
will
vnto
the
will
of
God
:
It
illightnes
the
vnderstanding
with
sauing
knowledge
:
It
stores
the
memory
with
many
good
lessons
,
for
comforts
,
instructions
and
directions
in
a
godly
life
:
It
seasons
the
speech
with
grace
:
It
so
rectifies
,
and
guides
all
a
mans
actions
,
that
they
proceed
from
faith
,
they
are
warrantable
out
of
Gods
word
,
they
are
accomplisht
by
good
meanes
,
and
wholly
directed
to
the
glory
of
God
.
Nay
,
yet
it
spreads
further
,
and
kindles
a
desire
and
zeale
for
the
saluation
of
the
soules
of
others
,
especially
of
all
those
that
any
way
depend
vpon
vs
:
So
that
the
child
of
God
doth
euer
embrace
all
meanes
and
opportunities
for
the
communicating
of
his
graces
and
comforts
,
and
the
bringing
of
others
to
the
same
state
of
happinesse
with
himselfe
.
Let
then
,
I
beseech
you
,
euery
mans
conscience
goe
a
little
along
with
me
;
and
secretly
,
but
faithfully
answere
to
these
few
interrogatories
which
I
shall
propose
very
briefly
and
plainely
,
that
euery
man
may
easily-vnderstand
.
Hast
thou
felt
by
thine
owne
experience
this
great
worke
of
regeneration
and
change
wrought
vpon
thy
soule
?
Hath
the
powerfull
word
of
God
,
by
the
inward
,
speciall
and
effectuall
working
of
his
spirit
,
broken
and
bruised
thy
hard
and
stonie
heart
?
Hath
it
pierced
and
purged
the
very
closest
and
most
vnsearchable
corners
thereof
?
Hath
it
humbled
it
with
the
sight
of
thy
sinnes
,
and
sense
of
Gods
iudgements
?
Hath
it
filled
it
with
fearefull
terrours
,
compunction
,
remorse
and
true
sorrow
for
thy
life
past
?
Hath
it
after
quieted
and
refreshed
it
with
a
sure
faith
in
Christ
Iesus
,
and
a
delight
in
heauenly
things
?
Hath
it
mortified
thy
inward
corruptions
,
and
broke
the
heart
of
thy
sweet
sinne
?
Hath
it
planted
a
holy
moderation
in
all
thy
affections
;
that
whereas
heretofore
they
haue
been
enraged
with
lust
,
with
immoderate
anger
,
with
ambition
▪
with
insatiable
desire
for
the
enlargement
of
thy
wealth
,
possessions
and
greatnesse
,
and
with
hatred
of
Gods
dearest
seruants
and
their
holinesse
;
are
they
now
inflamed
with
zeale
for
Gods
honour
,
truth
and
seruice
;
with
a
feruent
loue
vnto
the
Lord
and
his
Saints
;
with
Christian
courage
,
to
oppose
against
the
sinnes
of
the
time
,
to
defend
goodnesse
and
good
causes
,
to
contemne
the
lying
slanders
and
prophane
scoffes
of
worthlesse
men
?
Hath
it
begot
in
●hy
will
an
hunger
and
thirst
after
the
spirituall
food
of
thy
soule
,
the
Word
and
Sacraments
;
so
that
thou
haddest
rather
part
with
any
worldly
good
,
then
not
enioy
the
incomparable
benefit
of
a
conscionable
and
constant
ministery
?
Are
thy
thoughts
,
of
which
heretofore
thou
hast
made
no
great
conscience
,
but
letten
them
wander
vp
and
downe
at
rondom
wickedly
,
idely
and
wantonly
;
are
they
now
,
I
say
,
bounded
within
a
sacred
compasse
,
and
spent
vpon
holie
things
,
and
the
necessary
affaires
of
thy
honest
and
lawfull
calling
?
Is
thy
vnderstanding
informed
,
and
acquainted
with
the
mysterie
of
saluation
,
which
the
world
,
and
the
wise
men
thereof
,
account
nothing
but
madnesse
and
follie
?
Is
thy
memorie
,
which
hath
heretofore
been
stuffed
with
trash
and
toies
,
vanities
and
follies
,
now
capable
and
greedy
of
diuine
knowledge
?
Are
thy
words
,
which
heretofore
haue
been
full
of
prophanenesse
and
worldlinesse
,
now
directed
to
glorifie
God
,
and
to
giue
grace
vnto
the
hearers
?
Nay
yet
further
besides
this
inward
renouation
of
the
faculties
of
thy
soule
;
hath
the
power
of
grace
sanctified
all
thy
outward
actions
?
Dost
thou
now
order
in
euery
particular
,
al
the
businesse
of
thy
vocation
religiously
,
conscionably
,
and
by
direction
out
of
the
word
of
God
?
Art
thou
inwardly
affected
,
and
faithfull
in
the
performance
of
religious
duties
?
as
in
hearing
the
word
of
God
,
in
sanctifying
the
Sabbath
,
in
prayer
and
the
rest
.
Dost
thou
now
heare
the
word
of
God
,
not
onely
of
course
and
custome
,
but
of
zeale
and
conscience
to
reforme
thy selfe
by
it
,
and
to
liue
after
it
?
Doe
not
the
weeke
daies
duties
,
and
worldly
cares
drowne
thy
mind
on
the
Sabbath
;
but
that
thou
dost
the
whole
day
entirely
,
freely
and
cheerefully
attend
the
worship
of
God
?
Dost
thou
exercise
daily
with
fruit
and
feeling
,
prayer
,
that
precious
comfort
of
the
faithfull
Christian
?
Thou
being
conuerted
,
dost
thou
labour
the
conuersion
of
others
,
especially
of
those
which
are
committed
any
way
to
thy
charge
,
and
for
whom
thou
must
giue
a
more
strict
account
;
as
if
thou
be
a
master
of
a
family
,
dost
thou
pray
with
them
,
and
instruct
them
in
the
doctrine
of
saluation
,
and
waies
of
godlinesse
?
Dost
thou
now
not
onely
sticke
at
,
and
forbeare
great
and
grosse
sinnes
,
but
dost
thou
euen
hate
the
garment
spotted
of
the
flesh
,
and
al
appearance
of
euill
?
Doth
the
tendernes
of
thy
conscience
checke
thee
for
the
least
sinnes
,
and
make
thee
fearefull
to
offend
,
though
it
bee
but
in
a
wandring
cogitation
?
After
euery
fall
into
infirmities
,
art
thou
carefull
to
renew
thy
repentance
,
and
learne
wisedome
and
watchfulnesse
to
auoid
them
afterwards
?
Doest
thou
feele
thy selfe
profit
;
grow
and
encrease
in
these
fruits
and
effects
of
grace
?
And
hast
thou
such
a
gratious
tast
of
the
glory
of
God
,
and
of
eternall
life
,
that
thou
art
euen
willing
and
desirous
to
meet
thy
Sauiour
in
the
clouds
;
not
so
much
for
to
be
rid
out
of
the
miseries
of
this
life
,
as
to
be
freed
from
the
heauie
burthen
of
sinne
which
hangs
on
so
fast
,
and
to
enioy
his
presence
in
the
heauens
for
euer
?
In
a
word
,
as
thy
soule
giues
life
,
spirit
,
and
motion
to
thy
whole
body
,
and
euery
part
thereof
;
doth
the
spirit
of
God
euen
so
inspire
thy
soule
and
body
,
and
all
thy
actions
with
the
life
of
grace
?
Why
then
,
thou
hast
past
the
perfections
of
the
formal
hypocrite
,
and
art
possest
of
the
state
of
true
blessednesse
;
thou
art
then
happie
that
euer
thou
wast
borne
;
thy
way
is
certainely
the
way
of
life
:
And
I
can
assure
thee
,
and
I
dare
boldly
pronounce
it
,
that
thou
art
already
vtterly
out
of
the
reach
of
all
the
powers
of
hell
:
Satan
is
chained
vp
,
for
euer
doing
thee
any
deadly
hurt
:
All
the
creatures
are
reconciled
vnto
thee
,
and
at
league
with
thee
:
Thou
hast
filled
the
Angels
with
joy
at
thy
conuersion
,
they
will
for
euer
guard
thee
:
Thou
shalt
neuer
more
be
afraid
for
any
euill
tidings
.
Though
the
earth
be
moued
,
and
though
the
mountaines
fall
into
the
midst
of
the
sea
,
thy
heart
shall
abide
strong
,
vnshaken
and
comfortable
.
When
thou
fallest
downe
vpon
thy
bed
of
sicknes
,
thou
shalt
find
no
mortall
poyson
in
thy
flesh
;
no
sting
in
death
;
no
darkenes
in
the
graue
;
no
amazement
at
that
great
and
fearefull
day
.
For
all
the
merits
and
sufferings
of
Christ
are
thine
;
all
the
comforts
of
Gods
children
are
thine
;
all
the
blessings
in
the
booke
of
God
are
thine
;
all
the
ioyes
of
heauen
are
thine
:
euen
all
things
are
thine
,
and
thou
art
Christs
,
and
Christ
is
Gods
.
Onely
stand
fast
in
the
faith
;
quit
thy selfe
like
a
man
,
and
be
strong
;
gird
thy
sword
vpon
thy
thigh
;
buckle
fast
vnto
thee
the
whole
armour
of
God
;
ride
on
because
of
the
word
of
truth
;
and
the
Lord
thy
God
be
with
thee
.
Breake
thorow
for
a
while
with
vndaunted
courage
the
bitternesse
of
the
worlds
malice
;
the
keene
razours
of
empoysoned
tongues
;
th●
teares
and
tediousnesse
of
a
few
&
wretched
daies
;
for
thou
art
nearer
the
price
of
the
high
calling
,
then
when
thou
first
beleeuedst
:
Shine
more
and
more
in
faith
,
in
patience
,
in
loue
,
in
knowledge
,
obedience
,
and
all
other
Christian
graces
,
vntill
the
perfect
day
,
vntill
thou
reach
the
height
of
heauen
,
and
the
full
glory
of
the
Saints
of
God
.
I
now
proceed
more
distinctly
to
other
markes
of
difference
betwixt
the
state
of
grace
,
and
formall
hypocrisie
.
Some
notes
of
distinction
for
my
purpose
may
be
raised
out
of
those
places
of
Scripture
,
which
I
proposed
,
for
to
acquaint
you
with
the
kinds
of
perfection
,
and
degrees
of
goodnesse
;
whereof
a
man
as
yet
vnregenerate
is
capable
,
and
may
bee
partaker
.
In
the
8.
of
Luke
,
the
hearer
resembled
vnto
the
stonie
ground
,
is
the
formall
hypocrite
.
Hee
receiues
the
word
of
God
with
ioy
,
as
doth
the
faithfull
Christian
,
though
●ot
in
the
same
measure
:
But
here
is
the
speciall
point
and
marke
that
differenceth
the
one
from
the
other
:
The
word
and
faith
in
the
formall
hypocrite
haue
no
roots
:
They
are
not
deepely
and
soundly
rooted
and
planted
in
his
vnderstanding
,
conscience
,
thoughts
,
affections
,
and
actions
.
First
,
they
are
not
rooted
and
fastened
in
his
vnderstanding
,
by
those
two
sacred
and
gratious
habits
,
which
are
called
by
the
Apostle
,
Col.
1.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Heauenly
knowledge
,
or
speculatiue
wisedome
in
the
mysteries
of
saluation
:
And
spirituall
prudence
,
or
a
sanctified
vnderstanding
in
the
practicall
affaires
of
the
soule
.
These
two
,
as
I
conceiue
,
for
diuine
reuelations
,
and
matters
of
heauen
,
answe●e
in
a
proportion
to
those
two
intellectuall
habits
,
Sapientia
and
Prudentia
mentioned
by
Aristotle
Eth.
6.
for
naturall
truth
,
and
ciuill
actions
.
Sapientia
,
you
know
out
of
the
Schooles
,
is
a
worthie
habit
compounded
of
Intelligentia
;
which
is
a
naturall
light
and
ability
of
apprehending
and
acknowledging
speculatiue
principles
,
the
foundations
and
fountaines
of
all
humane
knowledge
:
and
of
Scientia
;
which
is
an
habituall
and
exact
knowledge
of
all
necessarie
conclusions
and
deductions
by
the
force
of
reason
,
and
labour
of
discourse
thence
issuing
,
and
grounded
thereupon
.
But
Prudentia
,
though
it
be
seated
in
the
vnderstanding
;
yet
it
is
practicall
,
in
respect
of
the
Obiect
and
the
end
;
and
is
the
soueraigne
and
guide
of
all
other
vertues
.
It
doth
euer
amid
the
many
varieties
,
vncertainties
,
and
passages
of
humane
actions
,
wisely
,
and
honestly
consult
and
aduise
,
iudge
,
and
resolue
;
manage
,
and
execute
.
Euen
iust
so
,
these
two
heauenly
habits
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
heauenly
wisedome
,
and
spirituall
prudence
,
shed
into
euery
sanctified
vnderstanding
by
the
fountaine
of
grace
,
are
busied
and
exercised
about
supernaturall
truths
,
and
matters
of
eternall
life
.
By
the
first
,
the
child
of
God
hauing
the
eyes
of
his
mind
opened
and
illightened
,
doth
see
the
great
mysterie
of
saluation
,
the
secrets
of
the
kingdome
,
the
whole
counsell
,
and
the
wonders
of
the
law
of
God
:
Hee
doth
know
what
the
hope
is
of
his
calling
,
and
what
the
riches
of
his
glorious
inheritance
is
in
the
Saints
:
hee
comprehends
what
is
the
breadth
,
and
the
length
,
and
the
depth
,
and
the
heighth
.
By
the
second
he
is
enabled
with
a
iudicious
sincerity
to
deliberate
,
and
determine
in
cases
of
conscience
;
in
the
perplexities
of
tentations
;
in
all
straites
,
ambiguities
,
and
difficulties
incident
to
the
consideration
and
cariage
of
a
Christian
;
and
with
spirituall
discretion
to
guide
and
conduct
all
the
actions
of
grace
,
and
euery
particular
,
both
in
his
generall
and
speciall
calling
.
This
explication
premised
,
I
come
to
tell
you
,
that
the
word
of
God
doth
not
take
sure
and
lasting
root
,
doth
not
dwell
plentifully
in
the
vnderstanding
of
the
Formall
hypocrite
,
by
these
two
diuine
habits
.
First
,
there
is
a
right
noble
branch
of
diuine
knowledge
and
heauenly
wisedome
,
springing
out
of
the
mysterie
of
regeneration
;
in
which
,
as
I
take
it
,
the
formall
hypocrite
is
for
the
most
part
vtterly
ignorant
.
He
knowes
not
that
dark
and
fearefull
passage
,
which
leades
from
the
vanities
and
corruptions
of
nature
,
and
out
of
the
dominions
of
darkenesse
and
death
,
thorow
strange
terrors
and
torments
of
soule
,
into
the
rich
and
glorious
happines
of
the
state
of
grace
,
and
kingdome
of
Christ
.
He
knowes
not
the
variety
and
power
of
tentations
;
the
causes
,
degrees
,
the
wofull
consequents
and
recoueries
of
spirituall
desertions
,
relapses
,
and
decaies
of
grace
.
He
hath
no
skill
in
the
nature
,
symptomes
,
and
remedies
of
afflicted
consciences
:
in
the
secret
workings
and
right
vses
of
afflictions
,
infirmities
,
scandals
,
and
disgraces
.
He
is
not
acquainted
with
Satans
transformations
into
the
glory
of
an
Angell
;
First
,
by
suggesting
to
the
child
of
God
,
a
consideration
of
the
flourishing
of
the
wicked
;
how
imperiouslie
and
prosperously
they
domineere
and
reuell
it
in
the
world
;
how
they
spread
themselues
like
a
greene
Bay
tree
,
and
bring
their
enterprises
to
passe
:
while
himselfe
lies
trampled
vpon
by
their
insolencies
,
oppressions
and
prophane
censures
;
while
perhaps
hee
lingers
and
pines
vnder
some
heauie
crosse
and
long
visitation
;
and
for
al
his
prayers
,
his
groanes
,
his
patience
,
yet
finds
small
comfort
,
no
deliuerance
,
for
ends
best
knowne
vnto
his
heauenly
father
;
so
that
hee
may
outwardly
euen
perish
in
his
troubles
.
This
is
a
shroud
temptation
,
How
suddenly
they
are
destroyed
,
perished
,
and
horribly
consumed
:
and
considered
howsoeuer
the
godly
bee
vext
with
men
or
diuels
for
the
daies
of
their
vanitie
in
this
miserable
world
;
yet
it
euer
goes
well
with
them
at
the
last
.
A
second
meanes
,
by
which
Satan
endeuours
the
weakning
of
our
faith
is
this
:
He
curiouslie
obserues
all
seasons
and
aduantages
;
and
therefore
if
he
spie
our
minds
to
bee
ouercast
with
some
cloud
of
melancholy
,
the
seate
many
times
of
vnnecessarie
distrusts
and
feares
;
or
to
be
cast
downe
with
some
sad
and
heauy
accident
,
and
worldly
discomfort
;
he
presently
afresh
represents
vnto
the
view
of
our
conscience
,
the
many
and
great
sinnes
of
our
vnregeneration
in
their
foulest
shape
;
that
so
by
this
renewed
horror
,
he
terrifying
and
affrighting
vs
,
may
raise
new
doubtings
and
amazements
,
and
in
some
measure
loosen
the
hand
and
hold
of
faith
.
A
third
weapon
,
by
which
he
striketh
at
our
faith
,
I
take
to
be
one
of
his
own
immediate
suggestions
,
and
that
is
this
:
While
the
heart
of
a
godly
man
is
refreshing
it selfe
sweetly
and
plenteouslie
with
an
assurance
of
his
future
happinesse
and
eternall
enioyment
of
endlesse
iores
in
heauen
;
Satan
,
that
out
of
his
cruell
malice
hee
may
mixe
some
hellish
poison
son
with
these
riuers
of
comfort
,
labours
to
cast
into
his
mind
,
euen
some
thoughts
of
impossibilitie
of
the
performance
of
the
promises
of
saluation
,
and
of
the
attainement
of
that
excellent
waight
of
glorie
:
and
would
gladly
make
him
thinke
it
incredible
,
that
hee
should
euer
bee
crowned
with
immortalitie
;
or
be
so
gloriouslie
partaker
thorow
all
eternitie
of
vnspeakeable
comforts
aboue
.
This
temptation
,
as
I
take
it
,
doth
not
much
disquiet
the
formall
hypocrite
,
or
any
vnregenerate
man
.
For
because
his
perswasion
of
happinesse
to
come
,
is
false
and
misgrounded
,
and
that
hee
hath
no
sound
assurance
of
heauen
;
Satan
is
too
wilie
to
suggest
vnto
him
doubts
and
distractions
of
this
nature
.
But
wheresoeuer
it
lights
,
it
is
of
feareful
consequence
;
and
therfore
not
to
bee
debated
vpon
by
the
thoughts
,
or
disputed
with
Satan
;
that
is
not
the
way
to
conquer
this
temptation
;
but
suddenly
,
and
resolutely
to
bee
repeld
by
the
power
of
prayer
,
and
out
of
an
holy
contempt
of
so
base
and
lying
malice
,
to
be
cast
as
dung
vpon
the
face
of
the
tempter
:
So
that
the
faithfull
Christian
for
al
this
,
may
maintaine
and
possesse
his
hart
in
patience
,
and
vnconquerable
comfort
out
of
these
two
considerations
:
First
,
if
hee
bee
a
diuell
and
prince
of
hell
,
as
Gods
child
feeles
sensibly
and
certainely
by
this
present
immediate
suggestion
;
why
then
vndoubtedly
there
is
the
glory
of
infinite
Maiestie
in
heauen
,
Angels
,
Saints
,
boundlesse
and
endlesse
blessednesse
of
euerlasting
time
.
Secondly
,
he
is
to
consider
,
that
in
the
daies
of
his
securitie
and
worldlinesse
,
no
such
scruples
arose
in
his
thoughts
:
And
therefore
it
is
onely
a
malicious
tricke
of
the
enemie
of
all
true
comfort
,
to
defeate
vs
of
our
heauen
vpon
earth
,
our
assurance
of
heauen
in
the
world
to
come
.
A
fourth
way
of
weakening
our
faith
is
this
:
If
Satan
,
by
taking
in
the
nicke
,
the
tide
of
our
fraile
and
impotent
affections
,
by
casting
vs
vnawares
vpon
occasions
and
allurements
;
or
by
the
suddennesse
,
subtiltie
or
violence
of
some
temptation
,
be
able
to
hale
vs
againe
into
some
grosse
and
scandalous
sinne
,
to
which
,
by
reason
of
our
naturall
disposition
and
custome
,
wee
were
often
,
and
most
principally
obnoxious
before
our
calling
:
why
then
,
from
th●nce
he
drawes
and
enforceth
vpon
vs
discomfortable
,
and
faith-killing
conclusions
.
He
presently
infers
vpon
such
relapses
;
that
we
haue
deceiued
our
owne
soules
,
that
our
holinesse
indeed
is
but
hypocrisie
,
that
our
faith
is
but
temporary
,
and
our
conuersion
counterfeit
:
Otherwise
the
grace
of
God
would
be
sufficient
for
vs
,
and
the
power
of
his
sanctifying
spirit
,
would
at
the
least
so
farre
restraine
vs
,
bridle
and
mortifie
our
corruptions
,
that
we
should
not
breake
out
againe
,
and
backslide
into
a
sinne
so
much
loathed
and
repented
of
:
Otherwise
,
as
our
sweet
,
and
master-sinne
in
the
time
of
our
vnregeneration
,
made
the
deepest
gash
,
the
widest
gap
into
our
consciences
;
so
if
we
were
indeed
in
the
state
of
grace
,
wee
should
most
carefully
and
tenderly
close
vp
that
wound
,
and
bee
most
vigilan●
and
solicitous
in
fencing
and
fortifying
that
breach
before
any
other
.
By
this
meanes
Satan
many
times
giues
a
sore
blow
to
our
faith
,
and
breeds
much
heauinesse
and
discomfort
in
the
soule
.
Thus
Satan
in
his
temptations
,
sometimes
proceedes
by
a
method
,
a
it
were
of
nature
,
in
striking
at
faith
,
the
roote
and
heart
of
our
spirituall
life
.
But
if
h●
be
not
able
to
fasten
his
fierie
darts
vpon
the
shield
of
fai●h
;
why
then
he
takes
a
contrary
course
and
method
,
as
it
may
best
fit
his
aduantage
,
and
more
easie
insinuation
.
For
he
attempts
the
dulling
and
diminishing
of
our
zeale
,
and
forwardnesse
in
religion
,
and
other
fruits
of
faith
,
and
inferiour
parts
of
sanctification
.
And
that
by
such
meanes
as
these
.
One
weapon
,
by
which
he
labours
to
wound
our
feruencie
,
and
faithfulnesse
in
duties
of
holinesse
,
and
to
hinder
the
entire
exercise
of
the
graces
of
sanctification
,
is
prosperiti●
and
freedome
from
discomforts
and
miserie
.
For
if
he
once
espie
vs
to
be
encompassed
with
worldly
peace
,
reputation
amongst
men
,
honours
and
offices
,
plenty
of
wealth
and
preserments
;
he
is
euer
then
in
good
hope
(
by
the
helpe
of
the
natural
aptnes
of
worldly
happines
to
ensnare
and
intangle
)
to
beget
in
our
hearts
,
worldlinesse
and
securitie
,
the
two
great
and
dangerous
consumptions
of
spirituall
life
.
For
if
worldlinesse
once
take
possession
of
our
hearts
,
it
wasts
by
little
and
little
,
our
ioy
in
heauenly
things
,
our
comfort
in
the
communion
of
Saints
,
our
longings
for
the
incomprehensible
and
euerlasting
happinesse
:
it
banisheth
all
thought
of
the
worth
of
our
soules
,
of
the
spirituall
state
of
our
conscience
,
of
the
vanitie
and
change
of
this
present
life
,
of
the
glorious
rising
againe
of
our
bodies
,
and
the
immortalitie
of
the
second
life
:
and
in
stead
thereof
filleth
vs
with
earthlie
cares
,
with
feares
,
iealousies
,
griefe
,
hopes
,
wishes
,
independance
vpon
the
prouidence
of
God
,
and
a
thousand
platformes
for
the
encreasement
and
securing
of
our
outward
felicitie
.
And
securitie
,
it
makes
vs
insensible
of
Gods
iudgements
,
of
our
falling
from
our
first
loue
,
of
the
danger
wherein
we
stand
:
It
makes
vs
put
farre
from
vs
the
euill
day
;
and
to
thinke
our
mountaine
so
strong
,
that
wee
shall
neuer
bee
mooued
,
but
continue
in
our
happie
state
,
and
die
in
the
nest
.
Secondly
,
he
seekes
to
weaken
our
practise
of
godlinesse
,
by
fastening
vpon
vs
vncheerefulnesse
,
and
vnprofitablenesse
in
the
meanes
of
the
preseruation
of
grace
.
For
if
he
can
once
make
vs
cold
and
negligent
,
or
onely
formall
,
and
cursorie
in
the
daily
examination
of
our
consciences
,
in
hearing
the
word
of
God
,
in
the
godly
exercises
with
our
schollers
or
families
,
in
publike
prayer
,
or
our
more
priuate
striuing
with
God
by
groanes
and
sighes
,
for
the
supplie
of
some
grace
,
or
remooueall
of
some
corruption
;
then
there
euer
followes
a
languishing
and
decay
of
the
life
of
grace
.
If
we
but
perfunctorily
receiue
the
heauenly
food
into
our
vnderstandings
;
and
being
hindered
by
distractions
,
carelesnesse
or
worldlie
cares
,
not
digest
it
by
meditation
and
conference
,
and
by
spirituall
exercise
of
seruent
prayer
conuey
it
into
the
seuerall
parts
of
our
soules
;
our
new
man
wil
quickly
fall
into
a
consumption
.
Thirdly
,
hee
doth
notably
dull
and
darken
our
holinesse
and
sinceritie
,
by
casting
vs
vpon
vngodlie
and
prophane
company
:
which
hath
I
know
not
what
secret
and
bewitching
power
to
transforme
others
into
their
owne
fashions
and
conditions
;
and
to
make
them
sometimes
to
condemne
their
former
forwardnes
and
zeale
in
the
seruice
of
God
.
For
as
the
feed
cast
into
the
earth
drawes
vnto
it self
by
little
and
little
the
property
of
that
soyle
whereunto
it
is
transported
,
vntil
at
length
it
becomes
like
that
which
doth
there
naturally
grow
:
so
the
spirits
and
manners
of
men
commonly
conforme
themselues
to
those
with
whom
they
ordinarily
conuerse
.
Lamentable
then
is
their
case
,
base
their
resolution
,
and
miserable
their
comfort
,
who
for
aduantage
,
faction
,
foresight
and
hope
of
future
gratifications
,
or
any
other
by-respect
,
plunge
themselues
into
such
companies
,
where
perhaps
they
may
enioy
many
pleasant
passages
of
wit
,
set
,
and
artificiall
disports
,
and
passing
the
time
,
direction
in
their
worldly
affaires
,
combination
against
the
power
of
religion
,
and
the
true
professors
thereof
:
but
where
they
shall
find
no
furtherance
in
the
way
to
heauen
,
no
comfort
in
heauenly
things
,
no
encouragement
to
piety
,
no
counsell
in
tentations
,
no
consolation
vpon
their
deaths-bed
.
O
how
much
better
were
it
,
for
these
few
and
wretched
daies
,
to
sort
and
solac●
themselues
amongst
the
Saints
of
God
,
with
whom
they
might
shine
as
glorious
lights
together
in
the
earth
,
and
hereafter
in
the
heauens
aboue
the
brightnesse
of
the
sun
for
euermore
;
rather
then
prophanely
to
sport
themselues
in
Meshech
,
and
for
a
season
proudly
to
ruffle
it
in
the
tents
of
Kedar
,
where
there
is
no
light
of
grace
,
no
ioynt
expectation
of
eternity
,
but
darkenesse
of
sinne
,
and
shadow
of
death
!
Mistake
me
not
in
this
point
:
I
would
not
haue
men
goe
out
of
the
world
,
or
become
Separists
.
I
would
rather
haue
them
,
if
they
will
vnderstand
Paul
aright
,
be
made
all
things
to
all
men
,
that
they
might
by
all
meanes
saue
some
:
That
is
,
I
would
haue
the
children
of
God
not
be
wanting
in
any
offices
of
kindnesse
or
pietie
,
but
to
yeeld
and
communicate
themselues
so
far
as
dutie
,
charity
,
humanitie
,
necessitie
of
their
generall
or
particular
calling
vpon
good
warrant
,
and
iust
occasion
m●y
challenge
and
exact
at
their
hands
.
But
as
for
a
free
and
full
communication
of
the
secrets
of
their
soule
,
of
their
dearest
affections
of
their
spirituall
estate
,
of
their
ioyfullest
and
best
expence
of
time
;
I
would
haue
that
onely
vouchsafed
and
conueied
into
the
faithfull
bosome
of
a
true
Christian
,
and
confined
to
grace
,
as
it
peculiar
and
principall
Object
.
Let
their
goodnesse
,
and
good
deeds
spread
without
limit
;
but
their
delight
and
intimatenes
,
is
to
bee
restrained
and
appropriated
to
the
Saints
that
are
on
the
earth
,
and
to
the
truely
excellent
,
which
are
onely
the
godly
.
Hence
it
is
that
Gods
children
are
many
times
censured
for
morositie
,
vnsociablenes
,
disdainefulnesse
of
spirit
,
and
opposition
to
good
fellowship
;
when
God
knowes
they
can
find
no
taste
in
the
white
of
an
egge
,
no
strength
in
a
broken
staffe
of
reed
,
no
comfort
in
the
men
of
the
world
,
who
haue
their
portion
in
this
life
;
and
therefore
they
would
not
part
with
their
Paradise
of
communion
of
Saints
,
or
comfortable
communication
with
God
in
their
solitarines
,
for
the
companie
of
kings
,
and
a
world
of
carnall
contentments
.
Fourthly
,
Satan
doth
sometime
worke
a
soule
decay
of
grace
,
and
exercise
of
godlinesse
,
by
putting
into
our
heads
some
inordinate
plot
and
forecast
,
for
preferment
and
greatnes
.
For
if
he
can
once
set
our
thoughts
busily
on
foot
for
proiecting
and
contriuing
,
with
excessiue
desire
,
ambition
and
greedinesse
;
some
honour
,
office
,
or
high
place
;
why
then
,
farwell
zeale
;
farwell
taking
part
with
Gods
children
;
farwell
an
vnshaken
resolution
,
in
standing
for
the
honour
,
truth
,
and
seruice
of
God
;
and
a
Christian
courage
in
reprouing
sins
.
For
then
we
must
liue
reseruedly
;
we
must
be
content
to
part
with
our
libertie
,
and
be
depriued
of
our selues
:
We
must
labour
to
satis●ie
and
accommodate
our selues
to
the
humours
,
pleasures
,
and
passions
of
men
.
In
a
word
,
our
whole
cariage
must
hold
a
necessarie
and
exact
correspondence
with
the
men
and
meanes
that
are
able
to
promote
vs
;
for
so
v●certaine
and
irregular
are
the
reuolutions
of
mens
fauours
,
that
many
times
if
a
man
but
misse
,
or
mistime
one
ceremony
or
circumstantiall
obseruance
,
it
is
enough
to
cast
him
off
,
and
vtterly
cashire
him
from
his
hopes
&
ends
.
Most
miserable
and
seruile
is
their
life
,
that
thus
forsake
the
strong
tower
of
their
saluation
,
and
claspe
their
hand
of
faith
about
the
arme
of
flesh
.
For
they
do
not
onely
bereaue
themselues
of
that
worthie
freedome
of
spirit
,
which
an
honest
Heathen
would
not
exchange
for
his
life
:
but
also
as
they
grow
into
a
habit
of
seruitude
and
base
engagements
vnto
men
;
so
they
grow
into
a
flauerie
vnto
sinne
,
and
bondage
vnto
the
corruptions
of
the
time
:
And
the
higher
they
rise
into
fauor
with
prophane
greatnes
and
policie
,
the
deeper
they
sinke
into
the
miseries
of
basenes
and
flatterie
,
and
the
high
displeasure
of
almightie
God
:
And
at
length
,
if
they
attaine
their
ends
,
(
for
sometimes
they
die
in
the
tedious
prosecution
of
some
vndeserued
dignitie
)
they
double
their
discomforts
,
and
encrease
their
account
.
For
commonly
where
the
pursuit
and
purchase
of
any
honour
and
preferment
hath
beene
base
and
indirect
;
there
the
discharge
and
execution
is
formall
,
vaineglorious
,
and
vnconscionable
.
Thus
you
see
a
second
method
of
Satan
,
whereby
he
goes
about
to
kill
the
fruits
of
faith
;
and
to
cause
,
if
not
an
vtter
cessation
,
yet
much
weakenes
and
interruptions
in
the
operations
of
grace
.
Many
moe
such
depths
,
and
proceedings
hee
hath
in
his
tentations
.
As
for
example
:
If
he
meet
with
notoriously
wicked
men
;
as
Drunkards
,
Swearers
,
vncleane
persons
and
the
like
;
he
tempts
them
to
Atheisme
,
a
reprobate
sense
,
contempt
of
Gods
worship
and
seruice
,
and
to
the
great
offence
.
To
defend
their
leaud
and
gracelesse
courses
;
to
glorie
in
their
sinnes
,
and
in
their
dexterity
of
making
others
drunke
with
the
same
iniquitie
.
He
stickles
&
strikes
the
bargaine
betwixt
them
,
and
death
and
hell
;
and
enters
as
it
were
bond
for
the
performance
of
the
couenant
.
Hee
tempts
them
to
scorning
;
and
by
their
scoffings
and
railings
,
in
some
fort
,
to
the
despiting
of
the
spirit
of
grace
in
the
children
of
light
;
which
is
a
soule
signe
of
a
feared
conscience
,
and
a
fearefull
preparatiue
to
sinne
against
the
holy
Ghost
.
These
are
Satans
standard-bearers
▪
and
the●fore
he
inspires
them
with
extraordinarie
boldnes
,
and
desperatenesse
in
sinning
;
and
teacheth
them
to
march
furiouslie
in
variety
of
rebellions
against
the
Maiestie
of
heauen
.
If
he
meete
with
honest
ciuill
men
,
heelabours
to
perswade
them
,
that
iust
and
vpright
dealing
with
their
neighbours
,
good
meanings
and
intentions
in
matters
of
religion
,
are
the
verie
life
of
the
seruice
of
God
,
and
a
sufficient
way
to
heauen
:
And
to
conceiue
sinne
,
and
sinceritie
,
to
be
nothing
else
but
morall
vertues
and
vices
;
the
power
of
sanctification
,
to
be
nothing
but
good
education
;
the
practise
of
godlinesse
,
to
be
nothing
but
sober
and
honest
behauiour
;
and
the
whole
mysterie
of
Christianity
,
to
be
onely
a
graue
and
stayed
ciuilitie
:
And
the
much
adoe
about
faithfull
and
conscionable
preaching
,
to
bee
onely
the
humor
of
some
odde
fellowes
,
that
would
be
accounted
singular
and
seraphicall
.
If
he
meete
with
formall
hypocrites
,
who
besides
immunitie
from
grosse
sinnes
,
and
their
ciuill
honestie
,
are
carefull
and
fashionable
in
the
outward
duties
of
religion
,
yet
short
of
a
sound
conuersion
;
hee
labours
might
and
maine
to
settle
in
them
an
opinion
,
that
the
state
of
regeneration
is
nothing
but
precisenesse
and
puritanisme
;
that
sauing
sincerity
and
a
true
practise
of
holines
,
is
onely
a
transcendent
Idea
,
consisting
in
pure
abstraction
,
conceiued
in
the
irregular
and
stirring
heads
of
some
busie
and
pragmaticall
fellowes
,
shadowed
onely
with
a
number
of
faire
shewes
and
pretences
,
but
really
existent
and
acted
no
where
.
And
that
they
may
more
securely
and
obstinately
rest
vpon
this
persuasion
,
he
furnisheth
them
with
a
notable
art
of
misconceiuing
and
misinterpreting
the
actions
of
grace
,
and
of
making
,
by
odious
exaggerations
,
a
little
hole
in
the
coate
of
a
sound
Christian
,
as
wide
as
hell
.
Hence
it
is
that
Dauid
is
many
times
made
sport
with
,
and
merrilie
iested
vpon
by
them
,
with
the
false
scoffers
at
their
feasts
and
bankets
,
and
hath
things
laid
to
his
charge
,
with
much
confidence
,
but
without
al
conscience
,
which
,
God
thou
knowest
,
he
neuer
knew
.
Hence
it
is
,
that
many
times
those
actions
,
in
which
,
for
the
truth
and
vprightnesse
of
his
heart
,
and
the
iustnesse
and
innocency
of
his
cause
,
he
dare
appeale
to
the
tribunal
of
God
,
the
impartiall
searcher
of
the
inmost
thoughts
,
and
seuere
reuenger
of
all
falshood
;
yet
are
racked
by
vile
and
base
misconstructions
,
and
interpr●ted
to
be
the
workes
of
darknes
and
deceit
.
And
if
they
take
a
godly
man
but
tripping
in
some
lesser
error
in
his
cariage
,
and
that
perhaps
but
forged
in
their
owne
wilfull
misconceit
;
they
thence
raise
matter
,
not
only
of
triumph
and
insultation
,
but
which
is
much
more
feareful
,
of
chearing
,
applauding
,
and
confirming
themselues
in
their
present
wretched
state
.
But
if
Satan
meete
with
a
man
,
that
by
the
grace
of
God
is
already
entred
into
the
panges
of
his
trauell
in
the
new
birth
,
and
with
sorrow
for
his
sinnes
is
smitten
downe
into
the
place
of
dragons
,
and
couered
with
the
shadow
of
death
;
then
he
eagerly
striues
to
stiffle
the
new
man
in
the
wombe
;
and
by
presenting
to
his
view
the
vgly
visage
of
his
many
and
outragious
transgressions
,
the
curse
of
the
Law
,
and
the
wrath
of
God
;
which
he
yet
makes
more
grizlie
and
fierce
by
his
owne
hellish
malice
;
to
plunge
him
into
the
bottomlesse
gulfe
of
irrecouerable
horror
and
desperation
.
But
if
by
the
mercies
of
God
hee
sinke
not
,
but
betime
lay
hold
vpon
the
iustice
of
Christ
,
and
that
boundlesse
compassion
,
which
neuer
knew
how
to
breake
the
bruised
reed
,
or
quench
the
smoaking
flaxe
;
but
holds
a
broken
and
contrite
heart
farre
more
pretious
,
then
a
sacrifice
of
the
beasts
on
a
thousand
mountaines
,
and
then
ten
thousand
riuers
of
oile
:
why
then
he
stands
like
a
great
red
Dragon
in
his
way
,
at
the
very
first
entrance
into
the
Kingdome
of
light
,
and
profession
of
sinceritie
,
and
casts
out
of
his
mouth
flouds
of
persecutions
,
vexations
and
oppositions
;
that
so
he
may
ouerwhelme
and
crush
him
before
he
come
to
any
growth
or
strength
in
Christ
,
and
a
full
comprehension
of
the
mysterie
of
grace
.
And
to
this
end
hee
sets
on
foot
,
and
fire
too
,
and
whets
with
keene
razors
many
a
leaud
and
prophane
tongue
,
to
scoffe
,
disgrace
and
discourage
him
in
his
narrow
,
but
blessed
passage
to
immortalitie
,
by
reproches
,
slanders
,
exprobration
of
his
former
life
;
by
odious
names
of
Hypocrite
,
Singularist
,
Puritane
,
a
fellow
of
irregular
conscience
and
stirring
humour
,
of
a
factious
and
contradictious
spirit
,
and
such
like
.
But
if
hee
also
passe
these
pikes
,
and
these
sharpe
swords
,
(
for
so
Dauid
calles
spitefull
tongues
,
Paul
:
Euery
one
that
will
liue
godly
in
Christ
Iesus
shall
suffer
persecution
;
and
that
in
the
calmest
time
of
the
Church
:
amongst
many
other
,
he
shall
be
sure
at
the
least
to
bee
continually
scourged
and
vext
with
strife
of
tongues
:
for
euerie
faithfull
Christian
knowes
by
good
experience
,
that
euer
now
and
then
,
as
he
shall
stirre
in
a
good
cause
,
stand
against
the
corruptions
of
the
place
where
he
liues
,
with
conscience
and
faithfulnesse
discharge
his
calling
;
hee
shall
presentlie
haue
the
spirit
of
prophanenesse
to
slie
in
his
face
,
with
brutish
and
implacable
malice
and
insolencie
:
But
yet
,
I
say
,
if
he
be
able
with
his
Lord
and
Sauiour
to
endure
this
speaking
against
of
sinners
;
and
to
esteeme
it
,
as
it
is
indeed
,
his
crowne
and
comfort
:
why
then
Satan
casts
about
another
way
;
and
hee
labours
sometimes
to
fasten
vpon
him
some
vnwarrantable
opinions
,
thereby
scandalously
and
vnnecessarliy
to
disquiet
him
,
to
defraud
him
of
an
entire
fruition
of
the
comforts
of
holinesse
,
and
to
hinder
and
interrupt
him
in
the
prosecution
of
his
glorious
seruice
of
God
.
Sometimes
to
puffe
him
vp
with
a
selfe-conceit
of
his
owne
excellencie
,
seeing
himselfe
aduanced
as
farre
aboue
the
common
condition
of
men
,
and
the
richest
and
happiest
worldling
,
as
heauen
aboue
earth
,
light
aboue
darkenesse
,
endlesse
happinesse
aboue
eternall
miserie
:
that
so
,
as
the
Apothecaries
ointment
by
a
dead
flie
,
his
good
actions
and
spirituall
graces
,
may
receiue
staine
and
infection
by
priuie
pride
:
of
the
nature
and
remedies
whereof
I
haue
before
discoursed
.
These
and
many
others
be
the
temptations
of
a
babe
in
Christ
,
and
fitted
to
the
infancie
of
regeneration
.
But
if
Satan
meet
with
a
strong
man
in
Christ
,
he
tempts
him
by
those
two
methods
I
told
you
of
before
,
somtimes
by
wasting
his
zeale
,
sometimes
by
weakening
his
faith
,
and
a
thousand
moe
.
Amid
which
infinite
varietie
,
he
is
for
the
most
part
constant
in
one
point
of
policy
,
and
that
is
this
:
He
conceales
his
greatest
fury
,
his
most
desperate
assault
vnto
the
last
:
He
reserues
his
fieriest
dart
,
his
deadliest
poison
,
his
sharpest
sting
,
his
Gunpouder-plot
vntill
he
meete
vs
on
our
deaths
bed
.
Wherefore
,
beloued
in
Christ
Iesus
,
we
had
need
euery
man
to
be
strongly
and
soundly
prepared
and
armed
against
that
great
and
last
encounter
with
Satan
;
vpon
which
depends
our
euerlasting
estate
,
either
in
the
ioies
of
heauen
,
or
paines
of
hell
.
Oh
at
that
day
,
(
and
we
little
know
how
neere
it
is
)
it
is
not
our
deepe
reaches
and
vnfathomd
policies
and
proiects
,
the
countenance
and
patronage
of
great
personages
,
our
merrie
and
plesant
companions
,
or
the
pluralitie
of
liuings
and
preferments
,
that
can
yeeld
vs
any
comfort
or
assistance
in
that
terrible
and
fearefull
combat
.
Nay
,
though
we
now
little
thinke
vpon
it
,
all
the
worldly
contentments
,
that
we
haue
either
indirectly
purchased
,
or
vnconscionably
imploid
,
he
will
then
turne
vnto
vs
into
Scorpions
,
stings
and
wormes
of
conscience
.
Onely
at
that
day
a
good
conscience
will
hold
out
as
armour
of
proofe
;
which
,
as
it
hath
bin
on
earth
a
continuall
feast
,
so
their
it
will
bee
vnto
vs
a
great
and
euerlasting
Iubilee
for
euermore
.
By
this
▪
time
you
easily
perceiue
,
and
I
am
very
sensible
of
the
digression
I
haue
made
:
but
I
haue
done
it
,
onely
to
giue
you
a
taste
of
that
part
of
diuine
knowledge
about
the
depths
of
Satan
,
and
spirituall
state
of
sanctified
soules
and
afflicted
consciences
;
which
I
take
to
be
Gods
childs
peculiar
,
and
in
which
the
formall
hypocrite
hath
little
skil
or
exercise
.
For
the
deepe
and
diuine
ponderations
of
this
nature
,
vpon
these
points
,
doe
not
much
take
vp
or
trouble
his
mind
and
meditations
.
It
is
a
pretious
knowledge
,
abstracted
by
an
holy
experience
from
the
practise
and
actions
of
true
and
sound
regeneration
;
and
therefore
it
is
transcendent
to
his
most
happie
naturall
capacitie
,
to
the
depth
of
his
worldly
wisedome
,
and
to
the
greatest
height
of
his
speculations
,
though
otherwise
neuer
so
vniuersall
and
profound
.
Now
as
concerning
other
parts
of
diuine
knowledge
,
and
other
points
of
religion
;
hee
may
be
furnished
with
store
of
rare
and
excellent
learning
,
in
Fathers
,
Schoolemen
,
Commentaries
,
Controuersies
;
he
may
be
endewed
with
suttletie
in
disputing
and
defending
the
truth
of
God
:
yea
,
and
in
resoluing
cases
of
conscience
too
,
so
far
as
a
formal
obseruation
,
and
Popish
Doctors
can
leade
him
.
For
their
resolutions
in
that
kind
,
are
only
busied
about
cases
incident
to
their
Antichristian
Hierarchy
,
about
perplexities
arising
out
of
their
wil-worship
and
bloudy
superstition
,
and
determination
of
some
particulars
in
the
Commandements
,
which
may
fall
within
the
capacitie
of
an
vnregenerate
man
:
but
their
profession
,
I
meane
the
Papacie
,
cannot
possibly
reach
vnto
the
heart
of
godlines
,
the
mysterie
of
regeneration
,
and
the
sauing
power
of
the
life
to
come
.
Nay
yet
besides
this
,
the
formall
hypocrite
may
be
made
partaker
of
some
degrees
of
the
spirit
of
illumination
,
in
vnderstanding
,
and
interpreting
the
book
of
God
,
for
the
good
of
his
Church
and
children
.
For
I
doubt
not
,
but
many
haue
much
light
of
iudgement
,
that
haue
little
integritie
of
conscience
;
and
are
inspired
with
the
spirit
of
illumination
for
the
good
of
others
,
that
haue
no
part
in
the
spirit
of
sanctification
and
sound
conuersion
for
their
owne
happinesse
.
But
yet
me
thinks
there
may
be
conceiued
some
differences
betwixt
the
child
of
God
,
and
the
formall
hypocrite
,
in
the
very
speculation
and
knowledge
of
Gods
truth
,
and
in
apprehension
of
things
diuine
in
the
vnderstanding
:
Which
I
take
to
be
such
as
these
:
First
,
the
light
of
diuine
knowledge
in
the
formall
hypocrite
,
doth
onely
discharge
his
beames
and
brightnes
vpon
others
,
but
neuer
returnes
and
reflect●
on
his
owne
soule
to
an
exact
discouerie
of
the
darkenesse
of
his
owne
vnderstanding
,
the
disorder
of
his
affections
,
the
slumber
of
his
conscience
,
the
deadnesse
of
his
heart
:
but
euery
child
of
God
is
euer
in
some
measure
,
both
a
burning
and
shining
Lampe
;
he
is
both
illightned
and
inflamed
inwardly
in
his
owne
vnderstanding
,
heart
and
affections
,
and
also
the
brightnesse
of
his
Christian
vertues
,
are
euer
dispersed
and
working
vpon
others
.
Wheresoeuer
hee
liues
,
he
shines
as
a
light
,
amid
a
naughtie
and
crooked
generation
,
in
the
sight
and
censure
of
God
,
the
blessed
Angels
,
and
good
men
;
though
to
the
iudgement
of
the
world
,
and
eye
of
prophanenesse
,
his
glorious
graces
euer
did
and
euer
will
appeare
to
bee
nothing
but
darkenesse
and
dissembling
.
You
may
conceiue
this
difference
thus
:
The
sun
beames
,
you
know
,
are
not
onely
cast
and
shed
into
the
inferior
Orbs
and
aire
;
but
are
first
rooted
in
the
sunne
,
and
doe
inwardly
and
vniuersally
fill
with
light
that
faire
and
glorious
body
.
It
is
otherwise
in
the
moone
:
for
howsoeuer
she
receiue
light
,
for
the
cheering
and
comforting
other
bodies
,
yet
she
remaines
darke
within
,
and
in
respect
of
her selfe
,
it
serues
onely
to
make
her
spots
more
conspicuous
.
It
is
iust
so
in
the
point
wee
haue
in
hand
:
The
light
of
diuine
knowledge
in
the
child
of
God
,
doth
not
onely
shine
vpon
the
soules
of
others
for
their
instruction
and
refreshing
;
but
doth
first
fully
illuminate
his
owne
,
though
not
to
an
excellencie
of
degree
;
for
that
is
reserued
for
heauen
;
yet
to
a
perfection
of
parts
,
of
which
only
our
mortalitie
is
capable
.
But
in
the
formall
hypocrite
,
howsoeuer
it
may
sometimes
dispell
ignorance
and
errors
from
the
minds
of
others
;
yet
within
he
is
darkenesse
in
the
Abstract
in
respect
of
sauing
light
,
as
is
euery
vnregenerate
man
,
Ephes.
5.8
.
And
his
light
of
knowledge
in
respect
of
himselfe
,
serues
onely
to
make
his
sinnes
more
soule
and
sinfull
,
his
damnation
more
iust
,
and
himselfe
more
inexcusable
.
For
he
that
knowes
his
masters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
Secondly
,
the
knowledge
of
diuine
mysteries
in
Gods
child
,
is
entertained
and
enioyed
with
a
peculiar
kind
of
sweetnes
;
with
an
impression
of
incomparable
ioy
and
pleasure
:
It
is
far
sweeter
vnto
him
then
hony
,
and
the
hony
combe
:
Hee
hath
more
delight
in
it
,
then
in
all
manner
of
riches
:
It
is
more
precious
vnto
him
then
gold
,
yea
then
much
fine
gold
:
It
begets
and
stirres
in
him
flagrant
desires
and
affections
correspondent
to
it
pretiousnesse
and
excellencie
.
But
it
is
not
so
with
the
formall
hypocrite
;
for
his
earthly-mindednesse
,
by
which
his
affections
are
as
it
were
glued
vnto
the
fashions
of
the
world
;
if
he
were
sensible
of
it
,
would
tell
him
that
it
is
many
times
not
so
sweete
vnto
him
as
his
pleasures
:
His
close
couetousnes
or
other
vnconscionablenes
in
his
calling
,
if
his
conscience
were
illightned
would
informe
him
,
that
many
times
it
is
not
so
deare
vnto
him
as
gold
.
Thirdly
,
the
child
of
God
hath
an
humble
and
gratious
resolution
,
a
sweet
and
willing
submission
euer
mixt
with
his
diuine
knowledge
,
of
being
mastered
,
guided
and
gouerned
by
it
;
though
against
the
violent
bent
of
his
owne
inclination
,
and
the
current
of
the
time
:
but
the
formall
hypocrite
if
he
deale
faithfully
with
his
owne
heart
,
may
feele
in
himselfe
a
secret
subordination
and
subiection
of
his
vnderstanding
therein
,
to
his
wealth
,
honours
,
and
worldly
preferments
.
Fourthly
,
in
apprehension
of
diuine
truth
in
the
formall
hypocrite
,
the
power
of
naturall
discourse
,
and
light
of
reason
beares
the
chiefest
sway
;
and
therefore
hee
stickes
,
as
it
were
in
the
bone
and
barke
,
in
generalities
,
and
vncertainties
:
but
in
the
child
of
God
,
the
sacred
illustration
of
Gods
spirit
doth
plentifully
concurre
;
and
therefore
hee
is
able
to
prie
into
and
pierce
the
marrow
and
pith
of
Gods
holy
truth
,
the
particular
veines
,
and
the
sauing
sense
thereof
.
I
come
now
to
the
other
habit
,
which
the
Apostle
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spirituall
prudence
,
by
which
the
word
and
faith
take
no
root
in
the
vnderstanding
of
the
formall
hypocrite
.
This
habit
,
I
told
you
,
is
a
spirituall
prudence
,
or
a
sanctified
vnderstanding
in
the
practicall
affaires
of
the
soule
;
by
which
a
regenerate
man
is
inabled
,
with
a
iudicious
sinceritie
to
deliberate
and
determine
in
cases
of
conscience
,
in
the
perplexities
of
tentations
,
in
all
straites
,
ambiguities
and
difficulties
incident
to
the
consideration
and
cariage
of
a
Christian
;
and
with
spirituall
discretion
to
guide
and
conduct
all
the
actions
of
grace
,
and
euery
particular
,
both
in
his
generall
and
speciall
calling
.
This
wisedome
,
as
I
take
it
,
is
an
attendant
vpon
iustifying
faith
,
and
onely
and
inseparablie
annexed
vnto
sauing
grace
;
and
therefore
the
formall
hypocrite
,
though
I
place
him
in
the
highest
perfection
,
that
is
attaineable
in
the
state
of
vnregeneration
,
is
vtterly
vncapable
of
it
,
and
a
meere
stranger
vnto
it
,
as
he
is
vnto
the
life
of
God
.
By
this
holy
wisedome
,
Dauid
,
Psalm
.
119.
vers.
99.
is
said
to
be
wiser
then
his
aduersaries
;
that
is
,
then
Saul
,
and
all
his
politicke
States-men
,
then
his
teachers
,
then
the
ancient
.
If
wisedome
were
lost
,
me
thinks
it
should
bee
found
amongst
Polititians
,
the
Oracles
of
imperiall
depthes
and
secrets
of
State
;
the
pillars
of
common-wealths
and
kingdomes
:
amongst
profound
Doctors
and
Rabbins
;
the
fathers
of
knowledge
and
learning
:
amongst
the
ancient
,
whose
age
is
many
times
crowned
with
ripenesse
of
iudgement
,
with
variety
of
experience
and
obseruation
.
And
yet
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hence
then
you
may
see
a
cleere
difference
.
The
formall
hypocrite
,
so
farre
as
naturall
wit
,
goodnes
of
education
,
ciuill
honesty
,
morall
discretion
,
politicke
wisedome
can
illighten
and
leade
him
,
may
manage
his
actions
and
affaires
with
exactnesse
and
reputation
,
gloriously
and
without
exception
in
the
sight
and
iudgement
of
the
world
.
Nay
,
besides
,
sometimes
by
an
addition
of
some
inferiour
,
and
more
generall
graces
of
Gods
spirit
,
hee
may
set
vpon
them
such
an
outward
glistering
,
that
they
may
dazle
the
eyes
of
the
best
discerning
spirit
,
and
deceiue
his
owne
heart
with
a
false
persuasion
,
that
they
are
the
true
actions
of
piety
,
and
pleasing
vnto
God
.
But
ouer
and
aboue
all
these
,
(
which
is
neuer
to
be
found
in
the
vnregenerate
)
there
is
in
the
vnderstanding
of
the
child
of
God
,
a
more
excellent
and
superior
vigor
,
that
inspires
his
actions
with
a
high
and
more
heauenly
nature
,
that
breathes
into
them
the
life
of
grace
,
that
guides
them
with
truth
and
singlenes
of
heart
,
and
sinceritie
in
all
circumstances
,
to
the
glorie
and
acceptation
of
God
,
the
comfort
of
his
owne
conscience
,
and
good
of
his
brethren
.
There
is
a
farre
clearer
and
brighter
eye
shining
in
the
soule
of
euery
regenerate
man
,
in
respect
whereof
the
fairest
lights
of
all
other
knowledge
and
wisedome
are
Egyptian
darkenesse
,
which
doth
euer
faithfully
descry
and
discouer
vnto
him
the
straite
,
though
vnbeaten
path
to
immortality
,
thorow
all
the
passages
and
particulars
of
his
life
:
It
reueales
vnto
him
the
wisest
and
most
conscionable
resolution
in
all
spirituall
debatements
;
the
best
and
fittest
seasons
of
reprouing
sinnes
and
winning
soules
vnto
God
;
many
obliquities
of
actions
,
iniquitie
of
many
circumstances
;
the
right
vses
of
his
owne
afflictions
,
disgraces
and
infirmities
,
which
the
formall
hypocrite
cannot
possibly
discerne
,
because
he
is
starke
blind
on
this
eye
.
Amongst
infinite
,
I
will
giue
one
instance
of
the
gratious
workings
,
and
power
of
this
diuine
habit
:
Let
vs
imagine
an
euill
report
or
false
slander
to
bee
vniustly
raised
,
and
without
ground
vpon
the
formall
hypocrite
,
though
it
seldome
befall
such
;
for
commonly
prophane
men
are
more
countenanced
,
better
conceiued
and
spoken
of
by
the
greater
part
,
and
by
great
men
,
then
they
deserue
.
Yet
if
it
so
fall
out
;
this
or
the
like
is
his
behauiour
:
He
perhaps
proclaimes
and
protests
his
cleerenesse
in
the
case
too
ambitiously
and
impotently
;
not
with
that
humilitie
and
spirituall
discretion
:
He
pleaseth
and
applaudeth
himselfe
in
his
innocency
,
for
this
particular
,
boisterously
and
with
clamour
,
which
perhaps
secretly
breeds
a
more
generall
Pharisaicall
selfe-conceit
of
the
rest
of
his
waies
:
He
angerly
contests
with
the
iniquitie
,
and
ingratitude
of
the
world
,
for
casting
such
base
indignities
and
aspersions
vpon
goodnesse
and
vertue
:
He
would
gladly
beare
it
out
brauely
,
and
make
others
think
that
he
passeth
it
without
wound
or
passion
;
but
indeed
he
inwardly
chases
and
frets
,
and
is
much
grieued
and
gauled
with
worldly
sorrow
for
it
:
the
reason
is
,
his
reputation
with
men
is
dearer
vnto
him
,
then
the
glory
of
God
;
his
chiefest
good
and
comfort
in
this
world
,
is
the
worlds
good
opinion
of
him
.
But
in
all
this
,
he
is
so
farre
from
working
any
spirituall
good
out
of
it
,
that
he
rather
entertaines
a
secret
encouragement
to
be
that
indeed
,
which
the
world
censures
him
to
be
,
then
for
a
bare
conceald
conscience
of
his
innocency
,
to
debarre
himselfe
of
a
full
fruition
of
the
present
times
.
But
let
vs
now
on
the
other
side
,
conceiue
a
child
of
God
to
be
wickedly
and
wrongfully
slandered
:
for
it
is
properly
his
lot
and
portion
in
this
life
,
to
be
loaden
with
leaud
and
lying
censures
,
with
vniust
and
odious
imputations
;
sometimes
to
haue
many
grieuous
things
,
and
fearefull
abominations
fathered
vpon
him
,
without
al
sense
,
honestie
or
probabilitie
,
which
he
neuer
did
,
he
neuer
knew
.
And
if
once
ill
reports
raised
falslie
vpon
the
godly
be
on
wing
,
they
flie
as
swift
as
the
Eagles
of
the
heauens
.
Diuels
are
speedie
Dromedaries
to
carrie
such
newes
:
They
presently
passe
thorow
Tauernes
and
Ale-houses
,
Citie
and
Countrie
,
Gath
and
Ascalon
;
they
run
farre
and
wide
,
as
currant
and
authenticall
,
vnder
the
Broad-seale
of
good
fellowship
,
neuer
more
to
be
controlled
and
reuerst
,
vntill
the
matter
be
brought
before
that
high
and
euerlasting
Iudge
.
But
marke
,
I
pray
you
,
the
carriage
of
Gods
child
in
these
cases
:
he
doth
indeed
sweetly
and
comfortably
enioy
the
consciousnesse
of
his
owne
vprightnesse
;
though
his
aduersaries
bee
neuer
so
potent
,
or
cunning
to
threape
him
down
,
yet
vntil
he
die
,
as
Iob
speaks
,
he
will
not
take
away
his
innocencie
from
himselfe
.
When
the
sharpe
and
empoisoned
arrowes
of
bitter
malice
and
calumniations
come
thickest
vpon
him
,
euen
with
haile
shot
,
his
truly
noble
,
and
diuinely
resolued
soule
,
is
infinitly
satisfied
with
that
in
Iob
:
Behold
now
,
my
witnesse
is
in
the
heauen
,
and
my
record
is
on
high
.
Yet
he
doth
labor
to
cleare
himselfe
so
farre
,
as
the
honour
of
God
,
the
satisfaction
of
the
godly
,
and
danger
of
iust
scandall
require
.
But
the
gracious
considerations
and
holy
practise
,
which
in
these
afflictions
of
his
good
name
,
spirituall
prudence
principallie
ministers
and
suggests
vnto
him
,
are
such
as
these
:
First
,
he
considers
,
that
howsoeuer
he
be
innocent
from
the
slander
,
yet
the
finger
of
God
is
in
it
,
as
it
was
in
directing
the
dogged
malice
of
cursed
Shemei
,
vpon
the
roial
person
of
Dauid
;
&
therfore
he
gathers
,
that
the
Lord
would
thereby
giue
him
notice
,
that
some
other
things
in
him
are
amisse
:
That
some
secret
corruption
,
by
which
his
blessed
Spirit
is
grieued
,
is
to
be
subdued
and
mortified
;
that
some
grace
is
to
be
repaired
;
some
of
his
waies
to
be
amended
:
perhaps
his
languishing
zeale
is
to
be
reuiued
and
inflamed
;
his
heart
much
duld
with
the
contagious
prophanenesse
,
and
formalitie
of
the
times
is
to
be
quickned
,
and
more
enlarged
for
Gods
seruice
;
repentance
and
humiliation
for
some
former
sinne
,
not
thorowly
repented
of
,
or
in
part
resumed
,
is
to
be
renewed
.
Perhaps
the
Lord
hath
thereby
an
holy
purpose
to
reueale
vnto
him
,
the
omission
of
some
duties
in
his
calling
,
or
some
smaller
faults
,
yet
scandalous
,
whereof
before
he
was
not
sensible
.
Or
it
may
be
,
to
preuent
some
sinne
to
come
,
either
that
with
which
he
is
falsly
charged
,
or
some
other
,
to
which
his
fraile
nature
is
more
inclining
.
Or
lastly
,
by
this
experience
to
prepare
him
with
courage
,
and
furnish
him
with
wisdome
,
to
comfort
others
in
the
like
case
,
or
to
glorifie
his
name
by
patience
in
some
more
publicke
and
notorious
disgrace
and
vexation
to
bee
indured
in
this
kind
.
Hereupon
the
child
of
God
doth
presently
make
a
priuie
search
into
his
soule
,
doth
narrowly
fift
the
state
of
his
conscience
,
and
after
due
and
impartiall
examination
,
feelingly
and
faithfully
addresse
himself
to
prayer
,
practise
of
these
considerations
,
and
reformation
of
what
he
finds
amisse
.
Secondly
,
this
outward
crosse
vpon
his
good
name
by
false
surmises
and
suspicions
,
makes
him
retire
into
himselfe
,
and
more
fruitfully
and
cheerefully
to
enjoy
all
his
inward
comforts
,
his
hope
and
delight
in
heauenly
things
,
the
assurance
that
his
name
is
written
in
the
booke
of
life
;
which
no
malice
of
men
,
or
policie
of
hell
is
euer
able
to
blot
out
.
It
makes
him
with
more
feruent
and
greedy
attention
to
listen
for
the
trumpet
of
that
last
and
fearefull
day
,
more
longingly
and
with
fixed
eies
,
to
wait
for
the
Lord
Iesus
in
the
cloudes
;
who
,
as
he
will
punish
all
prophane
Opposites
to
holinesse
with
euerlasting
perdition
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
:
so
vndoubtedly
,
with
the
brightnesse
of
his
comming
,
hee
will
then
at
the
furthest
,
before
men
and
Angels
bring
forth
his
righteousnesse
as
the
light
,
and
his
iudgement
as
the
nooneday
.
Thirdly
,
by
the
mercies
of
God
,
for
any
such
wretched
and
lying
slander
,
he
is
not
so
cast
downe
with
worldly
sorrow
;
he
doth
not
so
farre
gratifie
Satan
and
malicious
men
,
as
to
ioyne
hands
with
them
for
the
afflicting
of
his
owne
soule
,
with
needlesse
discomforts
,
or
discouraging
himselfe
in
his
calling
:
but
rather
he
raiseth
matter
of
comfort
,
encouragement
,
and
reioycing
.
For
thereby
he
is
made
more
like
,
and
conformable
to
his
head
Christ
Iesus
;
who
endured
the
crosse
,
and
such
speaking
against
of
sinners
,
and
despised
the
shame
for
the
ioy
that
was
set
before
him
.
Hee
hath
thereby
more
waight
and
degrees
added
to
his
blessednesse
,
more
massines
,
and
brightnesse
to
his
crowne
of
immortalitie
:
Blessed
are
ye
,
faith
Christ
when
men
reuile
you
,
and
say
all
manner
of
euill
against
you
for
my
sake
falslie
;
reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
.
And
therfore
in
despite
of
malice
and
falshood
,
he
runnes
on
ioyfully
in
his
race
;
and
hauing
the
attestation
of
a
cleare
conscience
,
the
acclamations
of
Saints
and
Angels
,
hee
little
cares
for
the
barking
of
dogs
by
the
way
,
bu●
followes
hard
towards
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
Such
as
these
are
the
thoughts
and
behauiour
,
spirituall
wisdome
acquaints
the
child
of
God
with
;
when
his
good
name
is
wronged
,
&
wounded
with
slanders
&
false
reports
.
I
conclude
the
whole
point
:
The
knowledge
and
practicall
wisdome
about
heauenly
matters
in
the
formall
hypocrite
,
are
dull
,
cold
,
plodding
,
formall
,
seruiceable
,
and
subordinate
to
his
worldly
happinesse
.
His
knowledge
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
forme
of
knowledge
:
Rom.
2.20
.
His
practise
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
forme
of
godlinesse
:
2.
Tim.
3.5
.
All
is
forme
and
outwardnesse
:
they
are
not
deeply
and
soundly
rooted
in
them
by
sanctifying
grace
;
nor
inwardly
inspired
with
supernaturall
and
spirituall
life
.
But
diuine
knowledge
in
the
child
of
God
,
is
called
,
the
Spirit
of
reuelation
,
Ephes.
1.17
.
his
practicall
wisdome
is
spirituall
,
Colos.
1.9
.
that
is
,
quick
,
actiue
,
feruent
,
zealous
,
stirring
;
not
into
irregularities
and
exorbitancies
,
as
worldly
wisdom
many
times
misconstrues
,
but
against
the
corruptions
of
the
times
,
and
working
out
of
all
actions
,
occasions
and
occurrents
,
euen
out
of
miseries
,
slanders
and
infirmities
,
some
glory
vnto
God
,
some
good
vnto
his
children
,
some
comfort
vnto
his
owne
soule
.
I
now
proceed
to
tell
you
,
that
the
word
of
God
is
not
rooted
in
the
conscience
of
the
formall
hypocrite
,
which
is
the
hearer
resembled
vnto
the
stony
ground
.
The
whole
and
entire
worke
of
conscience
,
as
you
well
know
,
out
of
the
Schooles
,
consisteth
in
a
practicall
syllogisine
:
The
proposition
ariseth
out
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
habit
of
practicall
principles
,
and
generall
fountaines
of
our
actions
.
The
assumption
is
properlie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
conscientia
,
an
actuall
application
of
our
knowledge
to
this
,
or
that
particular
act
or
obiect
.
Whence
followes
the
immediate
,
and
necessarie
issue
and
office
of
conscience
:
to
testifie
,
in
respect
of
things
simplie
done
,
or
not
done
:
In
respect
of
things
to
bee
done
,
either
to
excite
and
encourage
,
or
to
restraine
and
bridle
:
In
respect
of
things
done
well
,
o●
wickedly
,
to
excuse
and
comfort
,
or
accuse
and
terrific
.
For
example
:
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
as
it
were
a
treasurie
of
rules
and
lessons
for
direction
in
our
actions
,
proposeth
the
iniquitie
of
a
lie
euen
out
of
nature
.
Aristotle
condemnes
it
,
Eth.
4.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
A
lie
is
starke
naught
and
discommendable
.
The
sounder
Schoolemen
demonstrate
euery
lie
,
though
it
be
officious
,
&
for
a
greater
good
,
to
be
against
nature
,
and
indispensable
.
Natures
purpose
is
frustrated
,
and
her
law
transgrest
when
speech
and
words
,
which
she
intends
to
be
euer
the
true
messengers
of
the
conceits
and
apprehensions
of
the
mind
,
are
abused
to
falshood
and
equiuocation
.
But
this
practicall
principle
of
not
lying
,
howsoeuer
it
be
cleere
in
nature
,
yet
it
receiues
further
illustration
from
the
booke
of
God
.
Therefore
the
proposition
may
be
thus
framed
:
Euery
liar
shall
be
banished
from
the
holy
mountaine
of
the
Lord
:
Psalm.
15.
and
shall
be
barred
out
of
the
new
Ierusalem
for
euermore
:
Reuel.
22.15
.
The
conscience
of
the
liar
doth
assume
and
tell
him
;
But
I
haue
thus
and
thus
lied
for
aduantage
,
and
greater
good
:
Then
it
followes
:
Therefore
I
must
be
banished
from
the
holy
mountaine
of
the
Lord
,
and
barred
out
of
the
new
Ierusalem
for
euermore
.
A
conclusion
of
condemnation
and
terror
.
Such
is
the
arguing
of
conscience
for
things
past
:
But
thus
it
worketh
about
things
to
be
done
:
Let
vs
imagine
a
man
to
deliberate
with
himselfe
whether
he
should
be
Non-resident
or
no.
His
habit
of
practicall
principles
,
if
he
will
deale
faithfully
with
his
owne
soule
,
especially
by
the
helpe
of
the
honester
Casists
,
may
yeeld
him
matter
enough
out
of
nature
against
Non-residencie
,
as
might
easilie
appeare
,
if
the
point
were
incident
.
But
sith
the
case
is
cleere
,
Ezech.
33.
he
may
thus
frame
his
practicall
syllogisme
:
The
Non-resident
must
answere
for
the
blood
of
those
soules
,
which
by
his
vnconscionable
and
vnwarrantable
absence
,
&
negligence
in
his
charge
haue
perished
in
their
sins
.
But
sith
I
know
not
how
soone
I
shall
come
to
iudgement
,
my
poore
soule
shall
not
appeare
before
my
blessed
Sauiour
,
red
with
the
blood
of
those
soules
,
for
which
his
precious
blood
was
shed
.
Therefore
I
will
not
be
Non-resident
.
You
see
here
a
restraint
from
Non-residencie
,
that
bloodie
gangrene
,
that
with
remorselesse
greedines
eates
and
deuoures
the
pretious
soules
of
men
.
This
short
explication
of
the
nature
of
conscience
thus
premised
,
you
may
easily
conceiue
with
mee
thus
much
;
that
Accordingly
as
the
practicall
vnderstanding
of
a
man
is
furnished
with
principles
and
rules
for
guiding
his
actions
,
according
to
the
nature
of
them
,
and
soueraignty
they
hold
in
the
conscience
,
such
and
thereafter
commonly
is
his
life
and
actions
.
I
except
the
grosse
hypocrite
;
for
hee
sinneth
against
the
knowledge
of
his
heart
,
and
light
of
his
conscience
:
Therefore
the
sound
of
feare
is
already
in
his
eares
;
and
in
his
prosperitie
the
destroyer
shall
come
vpon
him
.
Hee
beleeueth
not
to
returne
out
of
darkenesse
,
for
he
seeth
the
sword
before
him
.
Affliction
and
anguish
shall
make
him
afraid
:
They
shall
preuaile
against
him
as
a
king
ready
to
the
battel
.
God
shall
run
vpon
him
,
euen
vpon
his
necke
;
and
against
the
most
thicke
part
of
his
shield
:
because
hee
hath
couered
his
face
with
falshood
,
and
inwrapped
himselfe
in
a
cloud
of
hypocrisie
.
The
point
then
must
bee
exemplified
in
other
sorts
of
men
.
First
,
the
notorious
sinner
,
by
reason
of
his
delightfull
conuersing
with
the
wicked
,
and
custome
in
the
workes
of
darkenesse
;
doth
obscure
,
smother
,
and
in
some
measure
extinguish
in
his
conscience
,
not
onely
the
light
of
supernaturall
truth
,
but
of
nature
too
:
Therefore
hee
runnes
headlong
without
restraint
or
bridle
,
into
desperate
villanies
and
outragious
rebellions
.
He
drawes
in
sinne
with
cartropes
,
and
worketh
all
maner
of
vncleanenesse
with
greedinesse
:
He
is
bound
with
his
sinnes
,
and
couered
with
iniquities
,
as
a
field
is
hedged
in
with
bushes
,
and
the
path
therof
couered
with
thorns
,
whereby
no
man
may
trauell
.
It
is
shut
vp
,
and
is
appointed
to
be
deliuered
by
fire
.
Secondly
,
The
Papist
he
entertaines
and
treasures
vp
for
his
practicall
principles
,
the
bloodie
Dictates
of
the
Pope
of
Rome
,
that
man
of
sinne
,
and
vicegerent
of
Satan
;
which
are
so
farre
from
receiuing
strength
or
warrant
,
either
from
nature
,
or
diuine
truth
,
that
they
hold
strong
contradiction
and
eternall
opposition
to
both
:
and
therefore
his
conscience
is
enlarged
like
Tophet
.
For
it
can
without
scruple
,
or
remorse
,
nay
,
with
hope
of
heauen
,
and
a
brighter
crowne
of
glory
,
digest
euen
the
sacred
blood
of
kings
,
and
swallow
downe
with
ease
the
ruines
and
desolations
of
whole
kingdomes
.
He
can
meritoriously
butcher
his
brother
in
the
streets
with
prodigious
cruelty
,
as
in
that
horrible
massacre
at
Par●s
.
He
can
bee
dispensed
with
,
and
discharged
from
oaths
,
and
truth
of
speech
,
the
necessarie
and
soueraigne
instruments
of
all
iustice
and
society
amongst
men
.
He
may
expect
canonization
for
blowing
vp
of
Parliaments
,
and
tearing
in
peeces
the
royall
limbes
of
the
Lords
Anoynted
,
and
the
strong
sinewes
of
the
worthiest
State
vnder
heauen
:
and
after
saile
towards
the
Popish
Paradise
,
which
is
indeed
the
pit
of
hell
,
thorow
a
sea
of
innocent
blood
,
without
any
checke
or
counterblast
of
conscience
.
Thirdly
,
the
ciuill
honest
man
hath
his
[
*
](A16317-e6840-b)
*
For
I
may
take
conscience
for
the
habit
of
practicall
principles
,
as
doth
Origen
,
Basil
,
Damascen
,
Ierom.
Origen
calleth
conscientia
,
paedagogus
animae
sociatus
:
Basil
,
naturale
iudicatorium
:
Damascen
,
lux
intellectus
nostrit
Ierom
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
conscience
informed
with
rules
of
naturall
honesty
,
and
generall
notions
of
right
and
wrong
,
and
therewith
contents
himselfe
.
And
therefore
he
frames
himselfe
with
sober
cariage
,
faire
conditions
,
iust
and
vpright
dealing
towards
men
,
so
that
he
is
well
spoken
of
,
and
reputed
by
the
world
a
good
neighbour
,
a
sober
wise
man
,
of
harmelesse
behauiour
,
no
medler
,
a
peaceable
man
:
and
these
are
excellent
,
if
not
seuered
,
but
seruiceable
to
true
pietie
,
and
sauing
knowledge
.
Peace
is
a
pretious
thing
,
if
it
may
bee
purchased
and
possest
without
impeach
and
preiudice
to
holinesse
and
a
good
consc●●nce
.
Follow
peace
with
all
m●n
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
Peace
and
holinesse
must
goe
together
:
If
otherwise
,
it
is
an
holy
peace
to
bee
at
warre
with
the
corruptions
of
the
time
:
and
to
be
at
peace
with
sinne
,
is
to
war
against
God
and
his
owne
soule
.
But
the
meerely
ciuill
honest
man
,
by
his
practicall
principles
,
is
led
no
further
,
but
to
the
executions
of
morall
honestie
;
as
for
instruction
in
heauenly
mysteries
and
diuine
knowledge
,
hee
doth
not
much
meddle
with
,
care
for
,
or
seeke
after
;
but
onely
for
companie
and
fashion
.
Fourthly
,
the
formall
hypocrite
,
besides
the
direction
of
naturall
light
in
his
conscience
,
doth
interesse
and
acquaint
himselfe
with
practicall
principles
out
of
supernaturall
truths
and
the
word
of
God
,
for
the
performance
of
religious
duties
and
seruices
;
but
hee
puts
them
in
practise
with
reseruation
,
with
his
owne
exceptions
and
limitations
:
Hee
is
onely
so
farre
guided
by
them
in
his
life
and
conuersation
,
as
they
are
compatible
with
his
worldly
happines
:
And
therefore
in
the
time
of
persecution
,
as
it
is
in
the
parable
,
hee
falleth
away
.
But
by
persecution
you
must
vnderstand
,
not
onely
the
fierie
triall
and
striuing
vnto
blood
;
but
also
inferiour
and
not
so
smarting
afflictions
and
tentations
;
as
it
is
cleere
if
we
compare
the
three
Euangelists
in
their
narration
of
the
parable
.
It
is
many
times
,
disgraces
,
and
contumelies
for
his
profession
,
displeasure
and
discountenance
of
great
Ones
,
the
hazarding
of
some
profit
and
preferment
,
the
losse
of
friends
,
and
fauour
of
the
world
or
the
like
,
that
makes
him
slinke
and
yeeld
,
and
desperately
to
cast
himselfe
into
the
current
of
the
times
,
there
to
swimme
with
others
for
a
while
,
with
full
saile
of
outward
prosperitie
,
vntill
he
drowne
himselfe
in
perdition
,
and
sincks
suddenly
into
the
gulfe
of
endlesse
woe
and
miserie
.
Hence
it
is
that
Mat.
13.21
.
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Temporizer
:
Hee
is
not
thorow
,
sound
,
resolute
,
and
true-hearted
for
godlines
,
good
causes
,
and
to
good
men
.
For
many
times
,
when
the
honour
of
God
is
put
as
it
were
in
the
one
scale
of
the
balance
,
and
his
owne
contentment
in
the
other
;
he
suffers
some
worldly
profit
or
pleasure
,
the
gratification
or
satisfaction
of
some
great
man
;
the
purchase
of
some
Fellowship
,
Benefice
,
or
spirituall
dignitie
,
(
for
sometimes
it
proues
perhaps
as
deere
as
a
purchase
)
the
greedie
desire
,
and
pursuit
of
some
vndeserued
office
or
honour
;
the
enioyment
of
prophane
company
,
or
coherence
with
worldly
wise
men
;
the
pleasure
of
some
secret
and
sweet
sinne
,
or
such
like
;
I
say
,
he
suffers
these
to
weigh
downe
the
exceeding
waight
of
heauenly
blisse
,
the
vnualuable
treasure
of
a
good
conscience
,
and
the
infinit
glory
of
God
.
Which
is
strangely
miserable
;
sith
all
the
worth
,
wisdome
,
power
,
excellencie
,
and
whatsoeuer
other
happinesse
of
man
,
al
the
highest
,
and
greatest
treasures
and
glory
vnder
the
Sunne
,
without
the
feare
and
fauour
of
God
,
if
they
were
put
in
the
waights
with
vanitie
,
vanitie
would
waigh
them
all
downe
.
So
thought
Dauid
,
Psal.
62.
The
children
of
men
are
vanitie
,
the
chiefemen
are
lies
:
to
lay
them
vpon
a
balance
,
they
are
altogether
lighter
then
vanitie
it selfe
.
Lastly
,
the
child
of
God
,
besides
the
better
and
more
speciall
apprehensions
of
nature
,
stores
his
conscience
,
his
treasurie
of
practicall
principles
,
with
many
sacred
and
sauing
lessons
and
rules
out
of
heauenlie
truth
and
Gods
holie
word
;
but
so
,
that
in
his
practise
of
them
,
he
stands
not
vpon
termes
of
pleasure
,
profit
or
preferments
;
but
doth
whollie
and
entirely
resigne
vp
himselfe
in
obedience
,
and
humilitie
to
be
guided
and
gouerned
by
them
,
without
restriction
or
cuasion
,
in
his
thoughts
,
affections
and
actions
,
thorow
the
whole
course
of
his
life
.
Therefore
,
Luke
8.15
.
the
hearer
compared
vnto
the
good
ground
,
(
which
is
the
child
of
God
,
to
whom
in
al
my
Discourse
I
oppose
the
stony
ground
,
which
I
call
the
formall
hypocrite
)
is
said
to
be
of
an
honest
and
good
heart
:
that
is
,
downe-right
for
godlinesse
and
good
men
,
without
hollownesse
,
faintheartednesse
,
or
slinking
.
Hee
makes
Christianitie
as
it
were
his
trade
,
he
sweates
and
toiles
in
it
,
as
the
end
for
which
he
was
created
,
and
placed
in
this
world
:
And
as
he
receiues
the
word
of
God
into
his
honest
and
good
heart
;
so
there
he
treasures
it
vp
,
and
keeps
it
faithfully
.
The
word
in
the
original
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
keeps
it
though
it
be
with
much
difficultie
,
strugling
and
colluctation
with
his
owne
corruptions
,
the
temptations
of
Satan
,
and
vanities
of
the
world
;
who
cunninglie
conspire
and
labour
ioyntlie
to
plucke
it
vp
,
and
wrest
it
from
him
:
and
he
brings
foorth
fruite
with
patience
.
He
yeelds
no
ground
,
though
he
meete
a
a
Lion
in
the
way
,
or
a
Tyrant
in
the
face
.
In
the
day
of
trial
and
encountring
with
dangers
and
vngodly
oppositions
,
he
shrinkes
not
but
stands
fast
,
and
suffers
himselfe
rather
to
be
ouerflowne
,
then
to
be
carried
downe
the
streame
of
the
sinfull
fashions
and
wicked
waies
of
the
world
.
He
knowes
full
well
,
howsoeuer
he
goes
now
on
his
way
weeping
,
yet
he
caries
precious
seed
;
and
therefore
the
time
will
come
shortly
,
that
he
shall
doubtlesse
come
againe
with
ioy
,
and
bring
his
sheaues
with
him
.
Crosses
,
disgraces
and
tribulations
may
beget
in
the
formall
hypocrite
,
fainting
and
defection
:
I
,
euen
I
,
am
he
,
that
comfort
you
.
Who
art
thou
,
that
thou
shouldest
feare
a
mortall
man
,
and
the
sonne
of
man
,
which
shall
bee
made
as
grasse
?
And
forgettest
the
Lord
thy
maker
,
that
hath
spread
out
the
heauens
,
and
laid
the
foundations
of
the
earth
?
He
considers
the
heauie
iudgement
determined
,
and
reserued
for
all
fearefull
men
,
al
spirituall
cowards
,
and
saint-hearted
in
the
Christian
warfare
;
who
more
feare
men
then
God
,
and
for
their
fauour
and
countenance
,
part
with
the
protection
of
the
Almightie
,
and
the
comforts
of
a
good
conscience
:
They
shall
be
punished
with
vnbeleeuers
,
with
the
abominable
,
with
murtherers
,
and
whoremongers
,
with
idolaters
,
and
hers
,
in
the
Lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
:
Reuel.
21.8
.
You
may
now
cleerely
conceiue
the
point
I
haue
in
hand
;
how
the
word
of
God
,
is
not
rooted
in
the
conscience
of
the
formall
hypocrite
.
The
ordinarie
intelligencers
to
his
conscience
are
examples
,
custome
,
opinion
,
worldly
wisdome
,
common
preiudice
against
a
strict
course
of
sanctification
;
precedencie
and
practise
of
greater
men
,
for
true
goodnesse
,
many
times
ouerprized
,
and
misualued
by
the
worlds
flattering
censure
;
the
common
naturall
notions
of
right
and
wrong
.
But
if
vpon
some
extraordinarie
good
motion
,
by
guidance
of
diuine
rules
,
he
sometimes
crosse
the
current
of
the
times
,
enter
a
profession
of
sinceritie
,
and
some
correspondence
with
Gods
children
,
it
is
but
for
a
spirt
,
an
essay
,
like
a
morning
cloud
,
and
as
the
morning
dew
.
For
as
soone
as
his
feruour
in
religious
affaires
,
and
furtherance
of
good
things
doth
once
by
the
fury
of
hell
,
crueltie
of
prophane
men
,
malice
of
the
world
,
enkindle
and
stirre
vp
against
him
,
I
say
not
onely
a
fierie
triall
,
but
euen
some
smarting
heate
of
lesser
persecution
,
some
railing
and
slanderous
tongue
,
which
schorches
like
coales
of
Iuniper
,
a
disconccit
and
dereliction
in
his
friends
and
old
acquaintance
,
disgrace
with
the
world
,
discountenance
of
Greatnesse
,
vnlikelihood
of
rising
and
preferment
;
if
it
once
raise
against
him
stormes
of
iealousies
,
enuies
and
molestations
;
why
,
then
he
is
gone
,
he
slinks
and
starts
aside
like
a
broken
bow
.
All
his
former
good
motions
,
purposes
and
endeauours
melt
as
the
winter
ice
;
and
goe
away
like
the
morning
dew
.
For
the
formall
hypocrite
euer
when
he
seeles
disturbance
in
his
present
securitie
,
interruption
of
his
former
contentments
,
hazard
of
his
temporall
felicitie
,
he
begins
strongly
to
suspect
himselfe
of
too
much
forwardnesse
,
of
vnseasonable
and
preposterous
zeale
,
of
distemper
,
and
indiscretion
in
matters
of
religion
;
and
therfore
giues
backe
,
and
falles
away
into
his
former
plodding
course
of
formalitie
;
and
that
perhaps
without
any
check
of
conscience
:
but
if
any
scruples
,
and
reluctation
arise
in
his
heart
,
out
of
his
worldly
wisdome
,
he
Interprets
this
yeelding
to
the
times
to
be
but
an
ordinarie
and
pardonable
infirmitie
;
and
therfore
notwithstanding
flatters
and
deceiues
himselfe
with
hope
of
heauen
,
which
is
a
strong
barre
to
keepe
him
out
of
the
state
of
grace
,
and
vnacquainted
with
the
glorious
comforts
of
sound
and
sauing
sinceritie
.
But
the
sacred
light
of
Gods
holy
truth
,
is
habituated
and
incorporated
into
the
conscience
of
Gods
child
,
and
is
the
onely
and
constant
rule
and
square
,
by
which
,
with
all
humilitie
,
vprightnesse
of
heart
,
a
free
,
entire
submission
and
obedience
vnto
it
,
he
frames
al
his
thoughts
,
affections
and
actions
.
And
in
this
light
,
he
walkes
with
a
settled
constancie
and
grounded
resolution
,
thorow
pouertie
and
oppression
,
contumelies
and
contempt
,
slanders
and
indignities
,
good
report
or
ill
report
.
For
he
hath
his
eie
still
fastned
vpon
eternitie
,
he
hath
the
crowne
of
glory
alreadie
in
sight
,
the
inestimable
pretiousnesse
and
euerlasting
beautie
whereof
,
rauisheth
and
possesseth
his
truly
free
and
great
heart
with
such
a
longing
and
feruencie
,
that
hee
is
at
a
point
with
all
that
is
vnder
the
Sunne
;
that
he
doth
not
only
contemne
,
patiently
endure
,
and
vanquish
al
asperities
and
difficulties
;
but
euen
with
reioycing
entertaine
and
embrace
(
if
the
tyranny
of
the
times
so
require
)
the
vtmost
,
that
malice
and
crueltie
can
inflict
vpon
him
.
There
is
no
other
consideration
or
creature
,
either
in
heauen
or
earth
,
can
separate
him
from
the
loue
of
God
in
Christ
Iesus
,
or
from
his
glorious
seruice
in
al
good
conscience
.
And
as
the
word
of
God
is
planted
and
rooted
in
the
conscience
of
Gods
child
,
for
his
direction
and
constancie
in
the
waies
of
godlinesse
:
so
is
it
also
there
fastned
for
his
forbearance
of
sinnes
;
by
these
three
properties
,
which
are
not
to
be
found
in
the
formall
hypocrite
:
Remorse
for
sinnes
past
,
by
which
he
is
saued
from
relapses
and
backslidings
.
A
present
sensiblenesse
of
al
manner
of
sinnes
,
whereby
his
present
integritie
and
vnblameablenes
,
is
happily
preserued
.
An
habituall
tendernesse
,
by
which
he
is
armed
and
senced
against
the
corruptions
of
the
time
,
vnconscionable
courses
,
and
commission
of
sinnes
to
come
.
In
remorse
for
sins
past
,
I
comprise
a
more
ful
knowledge
,
an
vniuersall
reuelation
of
his
sinnes
,
by
the
light
of
Gods
word
,
and
power
of
his
spirit
:
and
that
both
in
extension
and
intension
,
both
in
number
and
grieuousnesse
:
a
sense
and
feeling
of
them
in
their
true
waight
,
as
they
are
able
to
sinke
him
downe
into
the
bottom
of
hell
.
Much
sorrow
and
anguish
,
for
the
staine
and
guiltinesse
they
haue
left
behind
them
,
and
for
that
they
prouoke
to
iust
wrath
,
so
louing
and
gratious
a
God
.
And
lastly
,
a
loathing
of
them
,
so
that
hee
neuer
casts
his
eies
backe
vpon
them
,
but
with
an
addition
,
of
a
new
and
particular
detestation
.
He
neuer
enters
meditation
of
the
soule
&
hainous
passages
of
his
former
life
,
but
with
shame
and
horror
.
Euery
solemne
reuiew
of
his
time
of
darknes
and
vnregeneration
,
makes
the
wound
of
his
remorse
to
bleed
afresh
.
By
sensiblenes
I
vnderstand
a
quicke
and
present
apprehension
and
feeling
of
euery
sin
,
whether
it
bee
publicke
or
priuate
,
open
or
secret
,
in
our selues
or
others
,
as
well
in
our
thoughts
and
affections
,
as
in
our
words
and
actions
,
in
our
generall
or
particular
calling
,
more
grosse
and
infamous
,
or
slips
and
stumblings
,
scandals
,
and
appearances
of
euill
.
Habituall
tendernes
is
a
gracious
temper
&
disposition
of
the
conscience
,
wherby
it
is
apt
to
be
gauled
&
smart
,
at
the
first
enteruiew
with
the
iniquities
of
the
time
;
and
at
euery
occurrence
of
corruptions
and
all
vnconscionable
attempts
.
These
properties
of
tendernesse
,
aptnesse
to
smart
,
easines
to
bleed
at
the
apprehension
and
approch
of
sinne
,
are
peculiar
to
a
conscience
illightened
,
sanctified
,
and
purged
by
the
blood
of
Christ
;
neuer
incident
to
the
best
naturall
conscience
,
or
furnished
with
the
choysest
notions
and
perfections
of
ciuill
honesty
and
formalitie
:
for
these
are
neuer
so
straite
laced
,
but
can
let
downe
at
the
least
without
distaste
or
checke
,
common
sinnes
,
lesser
euils
,
the
gainefull
and
honourable
errors
and
obliquities
of
the
time
.
Hence
it
is
that
all
prophane
and
vnregenerate
men
,
wanting
the
curbe
of
a
sober
and
sanctified
conscience
,
haue
euer
infinite
aduantage
,
for
getting
the
start
and
precedencie
,
in
compassing
the
comforts
,
glory
,
and
preferments
of
the
world
.
For
they
,
when
the
atchieuement
of
any
honour
,
happinesse
or
high
place
is
on
foot
,
aduise
presently
with
th●
ordinarie
informers
,
and
counsellers
of
their
conscience
,
custome
,
example
,
multitude
,
worldly
wisedome
,
the
sway
of
the
times
and
such
like
:
but
with
the
word
of
God
and
godly
Christians
,
onely
so
farre
as
they
doe
not
crosse
their
ends
,
and
contradict
those
plots
and
contriuances
which
they
haue
laid
for
their
aduancement
vnto
high
roomes
.
And
thus
they
may
passe
with
reasonable
quietnes
,
without
grudging
or
grieuing
of
a
conscience
so
guided
,
thorow
a
a
thousand
corruptions
and
indirections
,
basenesse
,
flatteries
,
sinfull
engagements
,
vnwarrantable
courses
.
Any
of
which
,
if
it
should
meete
with
a
conscience
once
soundly
frighted
with
horrour
of
former
sinnes
,
softned
and
sanctified
by
the
blood
of
the
Lambe
,
would
not
onely
rubbe
off
the
skin
and
gaule
it
,
but
make
it
bleed
to
death
.
But
worldly
men
are
at
a
point
,
they
must
and
will
enioy
the
world
;
for
here
they
haue
their
portion
and
heauen
.
They
esteeme
it
their
greatest
happines
to
bee
admired
and
adored
aboue
others
;
and
therefore
venture
vpon
whatsoeuer
vnlawfull
and
indirect
procurements
,
which
may
bring
them
to
high
places
:
rather
then
they
will
be
defeated
and
disappointed
in
the
pursuit
of
worldly
happinesse
,
they
will
thorow
,
whether
it
be
thicke
or
thinne
,
right
or
wrong
,
force
or
fraud
,
staine
of
reputation
,
or
wound
of
conscience
;
Simonie
or
flatterie
,
friend
or
foe
all
is
one
:
though
in
the
meane
time
they
strike
their
owne
poore
soules
thorow
with
many
sorrowes
;
though
when
they
are
most
glorious
in
their
owne
conceit
,
&
in
the
●ie
of
the
world
;
in
the
iust
censure
of
God
,
Angels
,
and
sound
Christians
they
be
most
vile
&
contemptible
:
and
indeed
in
this
seeming
sun-shine
of
worldly
prosperitie
,
they
treasure
vp
vnto
themselues
strange
feares
and
astonishments
,
snares
,
fire
and
brimstone
,
and
stormie
tempests
against
their
latter
end
.
It
is
otherwise
with
Gods
child
in
such
affaires
:
He
still
takes
counsell
and
direction
at
the
oracle
of
God
;
with
Cornelius
resolution
,
to
heare
or
forbeare
whatsoeuer
is
there
commanded
or
forbidden
;
and
so
followes
the
comforts
of
this
world
onely
so
farre
as
it
will
giue
him
leaue
,
warrant
and
assistance
.
But
if
he
be
to
enter
any
corrupt
course
,
or
to
passe
thorow
any
vniustifiable
meanes
,
for
the
attainement
of
his
purpose
and
preferment
;
there
presently
comes
into
his
mind
such
considerations
as
these
:
Hee
conceiues
with
himselfe
,
that
the
passage
into
any
place
of
office
,
or
honour
by
corruption
,
is
euer
attended
with
the
curse
of
God
;
and
so
no
true
comfort
to
be
expected
in
the
enioyment
and
execution
:
That
the
restlesse
humor
,
and
proud
spirit
of
ambition
euer
haunts
and
possesses
men
of
least
worth
,
and
worst
conscience
:
That
he
which
truely
feares
God
neuer
desires
height
of
place
for
the
glory
or
gaine
;
but
onely
with
a
sobor
indifferencie
,
thither
enclines
and
caries
his
affections
and
hopes
,
and
that
with
trembling
at
the
waightinesse
of
the
charge
,
where
it
pleaseth
diuine
prouidence
by
honest
and
lawfull
meanes
to
plant
or
transplant
him
,
for
the
imployment
of
his
talent
;
and
where
hee
may
most
glorifie
God
,
benefit
the
Church
,
and
keepe
a
good
conscience
.
He
thinkes
vpon
the
vanitie
and
miserie
of
all
things
we
enioy
in
this
world
;
of
that
strict
and
great
account
hee
must
very
shortly
make
vnto
the
Lord
,
and
Iudge
of
all
the
world
;
of
the
length
of
that
eternity
,
thorow
all
which
is
vnauoidably
to
be
endured
an
euerlasting
estate
,
either
in
the
ioyes
of
heauen
,
or
paines
of
hell
.
Out
of
such
thoughts
as
these
springs
his
truely
noble
&
Christian
resolution
;
that
he
had
rather
want
preferment
while
the
world
stands
,
and
end
his
daies
in
a
retired
and
innocent
obscuritie
,
then
by
casting
himselfe
into
the
common
fashions
and
corruptions
of
the
world
,
forfeit
the
fruit
and
comfort
of
his
former
integrity
,
wound
his
conscience
,
and
serue
the
time
:
That
he
is
farre
more
willing
to
endure
any
affliction
or
disgrace
with
Gods
children
,
then
to
enioy
the
pleasures
of
sin
,
and
glory
of
the
world
for
a
season
.
I
now
come
in
the
third
place
,
to
tell
you
that
the
word
of
God
is
not
rooted
in
the
thoughts
of
the
formall
hypocrite
;
which
is
the
hearer
resembled
vnto
the
stonie
ground
;
and
thence
riseth
a
very
notable
and
most
speciall
difference
betwixt
him
and
the
child
of
God
,
truely
possest
of
the
glorious
state
of
Grace
.
And
I
beseech
you
marke
mee
in
this
point
.
For
the
thoughts
of
a
man
doe
farre
more
cleerely
,
and
impartially
distinguish
the
power
of
sanctification
from
the
state
of
formality
,
then
words
,
actions
,
and
all
outwardnesse
of
cariage
.
For
in
these
many
times
is
much
cunning
and
enforcement
,
artificiall
and
fained
behauiours
;
counterfeit
and
formall
conueiances
,
disguisements
,
and
hypocrisies
.
They
are
liable
to
the
lawes
of
men
,
open
and
obuious
to
the
eye
and
iudgement
of
all
;
and
therefore
feare
of
punishment
,
reproch
,
and
base
reputation
,
shame
,
&
speech
of
the
world
,
hope
of
reward
and
rising
;
desire
of
maintaining
a
good
opinion
for
honesty
and
religion
;
of
holding
some
gainfull
coherence
with
Gods
children
;
are
of
great
power
to
restraine
them
,
and
to
keepe
them
within
good
compasse
and
moderation
.
So
that
a
mans
words
and
actions
,
may
be
faire
,
ingenuous
,
and
honourable
;
whose
thoughts
are
base
,
prophane
and
abominable
.
But
thoughts
are
the
free
,
immedi●●●
and
inuisible
productions
of
the
heart
,
neuer
taken
within
the
walke
of
humane
iustice
,
by
their
naturall
secrecie
exempted
from
mans
most
priuie
search
,
and
all
executions
of
State
.
Their
aberrations
are
onely
censurable
by
the
searcher
of
all
hearts
;
no
eye
pries
into
these
secrets
;
but
that
which
is
ten
thousand
times
brighter
then
the
Sunne
:
And
therefore
millions
of
thoughts
,
many
thousand
formes
of
imagination
spring
continually
out
of
the
harts
of
men
,
which
without
feare
or
maske
,
without
restraint
or
reseruation
doe
vndissemblingly
resemble
and
represent
the
true
state
and
disposition
of
the
heart
:
So
that
from
them
we
may
be
euer
sure
to
take
infallible
notice
,
whether
the
heart
as
yet
onely
worke
naturally
,
in
framing
them
,
in
it
owne
sinfull
mould
,
and
feeding
them
with
consent
and
delight
;
or
else
be
taught
and
guided
by
a
supernaturall
power
,
to
compose
them
according
to
the
light
of
Gods
word
,
and
holy
motions
of
his
sanctifying
spirit
.
Let
vs
then
consider
what
deepe
roote
the
word
of
God
doth
take
,
and
what
speciall
soueraignty
it
doth
exercise
in
the
thoughts
of
a
sanctified
man
;
whereby
hee
is
cleerely
differenced
from
all
states
of
vnregeneration
;
euen
that
of
formall
hypocrisie
,
which
I
place
in
a
degree
aboue
ciuill
honesty
,
and
in
the
highest
perfection
attainable
by
an
vnregenerate
man
.
We
will
then
for
our
present
purpose
conceiue
these
differences
betwixt
the
child
of
God
,
and
the
formall
hypocrite
in
this
point
of
thoughts
.
First
,
in
respect
of
their
nature
,
forms
,
&
maner
of
working
.
Streames
doe
resemble
and
expresse
the
nature
and
propertie
of
those
fountaines
whence
they
spring
:
so
ordinarily
,
thoughts
and
imaginations
follow
the
temper
and
constitution
of
the
heart
,
wherein
they
are
moulded
.
I
say
,
ordinarily
;
for
as
wee
doe
not
passe
our
iudgements
of
the
depth
of
a
riuer
,
or
quality
of
the
water
,
when
by
suddennesse
of
inundation
,
or
incursion
of
neighbor
brooks
,
it
is
growne
into
a
torrent
,
and
becomne
muddie
for
a
while
:
so
neither
are
we
to
censure
,
or
take
measure
of
our
thoughts
by
some
vncouth
motions
,
and
extraordinarie
stirrings
,
we
somtimes
feele
in
them
,
but
according
to
the
ordinarie
current
,
and
generall
sway
,
they
commonly
hold
and
exercise
in
our
hearts
.
For
sometimes
,
euen
the
vnregenerate
may
haue
good
purposes
and
inclinations
towards
sinceritie
,
earnest
longings
for
the
happinesse
of
the
Saints
,
and
the
heauenlinesse
of
their
latter
end
;
some
flashes
of
comfort
and
perswasion
,
though
from
false
grounds
,
that
the
spirituall
state
of
their
soule
is
safe
and
sound
:
but
such
thoughts
as
these
in
such
men
,
spend
their
life
in
their
birth
;
as
they
rise
,
so
they
glide
and
passe
away
without
all
fruit
,
true
comfort
,
or
profit
to
their
owne
soules
.
On
the
otherside
,
the
calmnesse
and
serenitie
of
sanctified
thoughts
in
a
good
Christian
,
may
sometimes
be
fouly
disquieted
and
interrupted
,
either
by
some
sudden
eruption
of
the
relikes
of
our
owne
sinfull
nature
,
by
violent
inuasion
of
some
enticing
obiect
from
abroad
,
or
by
the
malicious
,
and
immediate
iniections
of
Satan
.
But
because
such
thoughts
as
these
oppose
against
the
general
and
settled
purpose
of
Gods
child
;
hee
well
knowes
,
out
of
his
spirituall
wisdom
and
holy
experience
,
how
to
repell
and
bridle
them
,
how
to
repent
of
them
,
and
pray
against
them
,
how
to
bee
humbled
,
and
bettered
by
them
,
in
setting
a
stronger
guard
,
and
more
narrow
watch
ouer
his
heart
for
afterward
,
left
he
be
vnawares
surprized
the
second
time
.
Sith
therefore
the
heart
of
a
notorious
sinner
is
hardnesse
it selfe
;
for
besides
naturall
obduration
,
it
is
yet
further
,
and
more
fearefully
hardned
by
a
desperate
extinguishment
of
those
lesser
sparkes
of
a
generall
inclination
to
ciuil●
honesty
,
by
a
long
custome
in
a
dissolute
course
,
by
the
contagious
company
of
leaud
and
gracelesse
companions
,
by
the
curse
of
God
vpon
his
wilfull
continuance
in
sinne
;
therefore
I
say
,
his
thoughts
are
all
continually
,
and
resoluedly
sinne
,
and
that
in
a
high
and
horrible
degree
:
Wickednesse
hath
so
enwoouen
it selfe
into
his
heart
,
that
within
he
is
very
corruption
.
And
whereas
amongst
all
other
comforts
of
life
,
sleepe
doth
most
sweetly
feed
and
refresh
nature
;
yet
the
humour
of
sinning
is
farre
more
naturall
vnto
him
,
and
more
dominant
in
his
affections
,
For
he
cannot
sleepe
,
except
hee
hath
done
euill
;
and
his
sleepe
departeth
,
except
hee
cause
some
to
fall
.
He
imagineth
mischiefe
vpon
his
bed
:
Psal.
36.4
.
When
he
is
encompassed
with
the
feares
and
darknes
of
the
night
,
an
image
and
representation
of
his
graue
,
and
of
the
horror
of
that
great
day
;
when
his
mind
is
retired
from
worldly
affaires
,
the
noise
and
tumult
of
men
;
when
it
is
most
actiue
,
powerfull
,
and
fitted
for
diuine
contemplation
;
euen
then
are
his
thoughts
as
blacke
as
hell
,
and
deepest
in
the
works
of
darkenesse
;
then
is
he
plotting
and
contriuing
mischiefe
:
How
to
compasse
his
pleasures
,
and
accomplish
the
lusts
of
his
heart
,
where
to
crowne
himselfe
with
fresh
Rose-buds
;
by
what
meanes
to
set
forward
the
trade
of
drunkennesse
,
and
to
enlarge
the
number
of
Satans
reuellers
,
that
with
more
contentment
and
companie
he
may
leaue
some
tokens
of
his
pleasures
and
swaggering
in
euery
place
:
how
to
supplant
his
brother
,
oppresse
his
neighbour
,
grieue
and
disgrace
Gods
seruants
;
indeed
how
to
become
an
absolut●
villaine
vpon
earth
,
and
the
foulest
fiend
in
hell
.
You
see
what
are
the
thoughts
of
the
notorious
sinners
obdurate
heart
,
which
is
as
full
of
hardnesse
,
as
the
Moone
of
light
;
and
therefore
inforced
,
as
it
were
,
to
emptie
and
discharge
it selfe
of
some
stonines
,
No
better
are
the
thoughts
of
the
grosse
hypocrite
,
another
kind
of
sinner
,
but
fully
as
soule
and
abominable
.
For
if
we
could
look
into
his
heart
,
though
his
outward
life
be
ordered
smoothly
and
ciuilly
;
yet
we
should
see
within
a
bloody
slaughter-house
of
malice
,
crueltie
and
reuenge
,
an
hateful
stewes
of
impure
imaginations
and
adulteries
of
the
heart
,
a
forge
of
much
mischiefe
,
of
furious
and
fierie
rage
against
the
power
of
grace
,
an
insatiable
gulfe
of
greedie
desires
for
wealth
and
riches
,
for
vndeserued
respect
and
reuerence
in
the
world
;
indeed
a
cage
of
all
vncleane
and
rauenous
birds
.
Here
is
only
the
difference
;
the
notorious
sinner
dares
act
and
execute
the
abominations
of
his
hart
in
the
sight
of
the
Sun
:
but
the
grosse
hypocrite
would
gladly
sinne
vnseene
,
and
go
to
hell
with
as
little
noise
and
notice
of
the
world
as
may
be
;
and
therefore
he
drawes
a
curtaine
of
cosenage
and
hypocrisie
betwixt
the
sight
of
the
world
and
foulenesse
of
his
sinne
.
But
the
thoughts
of
the
formall
hypocrite
;
for
with
him
I
am
specially
to
deale
,
(
I
haue
onely
added
in
this
point
,
the
notorious
sinner
,
and
grosse
hypocrite
,
for
further
distinction
and
illustration
)
I
say
his
thoughts
,
as
they
come
certainly
short
of
true
sanctification
,
so
they
are
farre
better
then
these
now
mentioned
.
For
we
suppose
his
heart
to
be
seasoned
with
goodnesse
of
nature
and
ciuill
honesty
,
to
haue
tasted
of
the
generall
graces
of
Gods
spirit
,
and
in
some
sort
of
the
powers
of
the
world
to
come
;
and
therefore
his
thoughts
are
more
faire
,
ingenuous
,
sober
and
moderate
,
then
those
soule
and
hateful
ones
of
the
notorious
sinner
,
and
grosse
hypocrite
.
His
heart
will
rise
,
and
be
affrighted
with
suggestions
of
infamous
consequence
and
markeable
horror
;
as
those
of
Atheisme
,
Crueltie
,
Drunkennesse
,
Adulterie
,
Her●sie
and
such
like
:
but
notwithstanding
,
because
it
is
not
softned
and
sanctified
by
speciall
grace
,
without
much
scruple
or
conscience
,
it
will
let
the
imaginations
loose
to
much
idlenesse
and
vanitie
,
to
many
fruitlesse
conceits
,
impertinencies
and
prophane
wandrings
;
but
especially
into
the
endlesse
maze
of
worldly
cares
&
earthlymindednes
.
For
he
doth
in
some
sort
in
his
practise
approue
and
iustifie
that
wicked
and
pestilent
prouerb
:
Thoughts
are
free
.
They
are
free
indeed
,
in
respect
of
obnoxiousnes
to
humane
iustice
,
in
respect
of
discouerie
and
danger
from
any
creature
;
but
the
eie
and
vengeance
of
heauen
takes
first
and
speciall
notice
of
them
,
and
holds
them
punishable
,
as
the
principals
,
and
chiefe
plotters
of
al
transgressions
.
Words
and
actions
are
as
it
were
sinnes
at
second
hand
,
the
very
first
life
and
freshest
vigour
of
all
ill
is
immediately
receiued
,
and
inspired
into
the
thoughts
.
Hence
it
is
,
that
Peter
aduiseth
Simon
Magus
,
to
pray
God
,
if
it
were
possible
,
that
the
thought
of
his
heart
might
be
forgiuen
him
:
as
though
there
lay
the
greatest
guilt
,
and
deepest
staine
before
God
.
By
the
way
before
I
passe
to
the
thoughts
of
Gods
child
,
obserue
one
speciall
marke
of
difference
in
this
point
,
betwixt
the
true
Christian
,
and
formall
hypocrite
.
The
formall
hypocrite
doth
euer
harbour
and
maintaine
in
himselfe
▪
one
sweet
pleasing
bosome
sinne
or
other
,
as
voluptuousnes
,
worldlinesse
,
a
greedy
pursuit
of
temporall
felicitie
,
an
excessiue
desire
of
greatnesse
,
and
note
in
the
world
,
an
opposition
to
sinceritie
,
a
delight
in
good
fellowship
,
or
some
such
like
carnall
contentment
or
secret
sinne
:
on
which
his
mind
most
runs
;
whereupon
the
best
and
the
flower
,
the
feruency
and
dearenes
of
his
thoughts
are
spent
.
Gods
word
,
honor
,
and
seruice
,
checkes
of
conscience
,
motions
of
the
spirit
,
ministrie
of
the
word
,
admonition
of
friends
,
saluation
of
soule
,
by
an
vnreasonable
and
inconsequent
discourse
of
his
sensuall
reason
,
are
all
made
subordinate
and
seruiceable
to
this
Idoll
:
To
which
with
much
delight
he
daily
sacrificeth
the
noblest
and
immediate
workes
and
issues
of
his
soule
.
As
for
the
state
of
his
conscience
,
spirituall
affaires
,
care
of
heauen
,
that
One
necessarie
thing
;
these
things
take
vp
his
thoughts
but
at
reuersion
,
by
starts
,
by
accident
;
and
when
they
come
into
the
heart
,
their
entertainement
is
very
cold
and
strange
,
their
abode
short
;
and
while
they
stay
,
they
are
apprehended
and
enioyed
with
much
wearinesse
and
weaknesse
.
I
conceiue
this
to
be
the
reason
:
Hee
hath
a
full
taste
and
present
feeling
of
the
pleasures
of
his
sweet
sinne
;
hee
hath
sensible
and
certaine
possession
of
worldly
contentments
,
but
no
reall
and
sound
assurance
by
sauing
faith
,
and
his
forsaking
all
sinne
,
of
the
ioyes
and
comforts
aboue
;
and
therefore
doth
greedily
follow
and
feed
vpon
the
present
,
with
consent
of
his
erring
iudgement
,
delight
of
heart
,
the
best
of
his
affections
,
and
most
of
his
thoughts
.
And
as
for
hereafter
,
sith
he
is
conscious
to
himselfe
,
of
an
honest
ciuill
life
,
of
a
sober
formall
cariage
in
the
affaires
of
religion
,
and
that
he
is
not
infamous
with
any
notoriousnesse
in
the
world
,
but
as
good
as
the
best
,
a
few
precise
fellowes
of
purer
straine
onely
excepted
,
whose
pretence
and
profession
of
extraordinary
sanctity
,
is
nothing
(
in
his
conceit
)
but
humour
and
hypocrisie
;
he
therefore
,
I
say
,
for
hereafter
,
referres
himselfe
at
all
aduentures
vnto
the
mercy
of
God
,
and
to
the
lot
and
condition
of
many
thousands
which
are
in
the
same
case
and
state
with
himselfe
.
But
it
is
otherwise
with
Gods
child
:
For
by
the
power
of
sanctifying
grace
,
as
hee
hath
also
mortified
all
other
:
so
specially
he
hath
broke
the
very
heart
of
the
sweete
sinne
of
his
vnregeneration
.
And
as
in
a
besieged
citie
,
where
the
greatest
and
most
dangerous
breach
is
made
,
there
the
inhabitants
concurre
with
chiefest
care
,
and
highest
resolution
,
to
fortifie
and
make
resistance
:
euen
so
sith
he
knowes
and
feeles
,
that
before
his
calling
his
delightfull
and
darling
sinne
most
fearefully
wasted
his
soule
,
and
wounded
his
conscience
,
hee
makes
sure
to
imploy
his
thoughts
with
speciall
edge
and
indignation
,
to
countermine
,
preuent
,
resist
,
abominate
and
abandon
all
thought
of
that
sinne
:
And
now
by
the
grace
of
God
,
sit●
the
heart
,
the
fountaine
,
is
purged
and
sanctified
,
the
streame
and
heate
of
their
intention
and
delight
is
caried
another
way
.
For
he
hath
found
that
rich
and
inestimable
Treasure
in
the
Gospell
;
and
therfore
he
sels
all
that
he
hath
;
he
parts
with
euery
pleasure
;
he
casts
out
of
his
conceit
whatsoeuer
hath
beene
formerly
deare
and
pretious
vnto
him
,
and
lets
all
his
thoughts
,
with
loose
raines
,
greatest
ioyfulnesse
and
oftenest
meditation
run
after
it
,
and
sweetly
refresh
themselues
with
the
glory
and
comfort
of
it
.
If
a
man
vpon
the
way
should
find
some
pretious
orient
pearle
,
hardly
could
he
keepe
his
eyes
from
gazing
vpon
it
;
his
excesse
of
ioy
would
eas●ly
command
and
confine
the
sight
to
so
rare
and
hopefull
an
object
,
vntill
hee
meet
with
some
skilfull
Lapidarie
,
or
come
where
hee
might
thorowly
bee
acquainted
with
the
worth
,
and
fully
enioy
the
wealth
of
it
.
Euen
so
,
after
a
man
by
the
illightened
eye
of
his
soule
,
and
the
hand
of
sauing
faith
,
once
seaze
and
lay
sure
hold
vpon
the
pearle
of
great
price
,
the
graces
of
Gods
spirit
and
eternall
life
,
the
heart
is
presently
so
filled
with
loue
and
admiration
,
that
for
euer
after
it
spends
the
most
,
the
dearest
,
and
the
noblest
thoughts
vpon
it
:
and
they
once
set
on
foot
,
are
so
cheered
and
rauished
with
the
heauenly
beautie
thereof
,
that
they
follow
with
continuall
increase
of
feruencie
and
longing
,
vntill
they
come
vnto
the
cleere
vision
and
full
possession
of
it
,
at
the
right
hand
of
God
,
in
the
endlesse
ioyes
of
the
world
aboue
.
The
thoughts
then
of
a
true
Christian
are
of
a
farre
more
heauenly
temper
,
diuine
nature
,
and
higher
straine
,
then
the
largest
heart
of
the
best
vnregenerate
man
,
can
or
doth
possiblie
comprehend
.
The
formall
hypocrit
may
haue
his
mind
worthily
busied
in
points
of
deepest
learning
,
in
the
mysteries
of
State
,
&
affaires
of
kingdomes
,
in
the
best
and
highest
considerations
which
nature
,
art
,
moralitie
,
or
policy
can
afford
,
nay
,
he
may
sometimes
entertaine
into
his
thoughts
with
ioy
,
the
promises
of
grace
,
the
happinesse
of
the
Saints
,
the
ioyes
of
heauen
and
the
like
;
though
these
haue
neuer
any
root
or
long
residence
in
him
.
But
that
the
word
of
grace
should
so
emplant
it selfe
into
the
inner
man
,
that
the
thoughts
should
neuer
be
so
well
or
welcome
to
the
heart
,
as
when
they
are
wading
in
the
great
mysterie
of
godlines
,
and
with
an
holy
wisedome
plotting
for
the
inlargement
of
Christs
glorious
kingdome
in
himselfe
and
others
:
That
it
should
make
all
other
discourses
of
the
mind
subordinate
and
contributarie
to
such
heauenly
meditations
;
and
to
this
end
set
bounds
and
limits
to
the
millions
of
imaginations
that
daily
arise
,
and
erect
an
holy
regiment
amongst
them
;
I
say
,
this
is
the
speciall
prerogatiue
of
a
sanctified
man
.
For
he
alone
,
because
of
his
truth
,
sincerity
and
vprightnesse
in
the
inner
parts
,
makes
conscience
of
idle
,
vaine
,
and
wandring
thoughts
,
(
of
which
the
formall
hypocrite
,
either
takes
no
notice
at
all
,
or
not
much
to
heart
.
)
Hee
is
as
much
cast
downe
,
vext
and
grieued
with
their
disorder
and
exorbitancie
,
as
with
the
errors
and
infirmities
of
his
words
and
actions
;
and
therefore
establisheth
as
it
were
a
gratious
gouernment
amongst
them
,
to
keepe
out
confusion
,
idlenes
,
and
rebellion
.
He
confines
them
to
a
reuerent
and
feeling
meditation
vpon
Gods
word
and
workes
,
to
a
care
of
conscionable
managing
the
affaires
of
his
calling
;
onely
sometimes
,
but
sparingly
with
many
cautions
,
exceptions
,
and
seasonablenes
,
letting
them
out
to
honest
recreations
.
Whatsoeuer
thought
is
wandring
without
this
compasse
or
within
it
vnsincere
,
is
sinful
:
so
that
if
he
take
any
stragling
,
without
these
limits
,
any
enticers
to
vanities
and
impertinencies
,
any
obtruders
and
disturbers
of
so
happie
inward
peace
;
he
presently
apprehends
them
,
by
the
watchfull
eye
of
his
spirituall
wisedome
;
examines
them
by
the
law
of
God
,
arraignes
them
in
the
consistorie
of
an
illightened
conscience
,
and
so
cuts
them
off
in
time
by
the
power
of
grace
,
and
sword
of
the
spirit
;
that
is
,
by
opposing
against
them
at
the
first
rising
in
the
heart
,
by
present
repentance
,
prayer
,
and
after-watchfulnesse
;
he
blessedly
rids
himselfe
of
the
miseries
,
and
distraction
of
prophane
and
troublesome
thoughts
.
That
this
is
no
Idea
,
I
now
propose
vnto
you
▪
howsoeuer
it
so
be
to
euery
vnregenerate
man
,
and
so
when
hee
heares
it
he
conceiues
of
it
;
for
little
knowes
hee
what
adoe
euery
child
of
God
hath
with
his
thoughts
;
I
say
that
this
is
no
Idea
,
or
idle
abstraction
,
appeares
pregnantly
and
plentifully
in
Dauids
practise
;
who
for
all
the
strong
enticements
,
ordinarilie
incident
to
the
pleasures
of
a
Court
,
and
naturall
libertie
of
Princes
,
although
the
cares
and
waight
of
a
kingdome
lay
vpon
him
,
and
that
his
Royall
innocencie
was
still
haunted
and
assailed
with
such
indignities
and
vexations
,
which
might
almost
haue
swayed
the
blessed
and
quiet
thoughts
of
a
glorious
Angell
to
distraction
and
discontentment
;
yet
for
all
this
the
law
of
God
did
still
principally
take
vp
his
heart
,
and
that
day
and
night
.
Gods
word
and
workes
,
his
statutes
and
iudgements
,
were
meate
and
drinke
vnto
his
mind
,
and
his
meditation
continually
,
as
is
more
then
plaine
in
many
places
of
the
119.
Psalm.
Oh
,
saith
he
in
the
13.
portion
,
how
loue
I
thy
law
!
it
is
my
meditation
continually
.
So
vnexpresseable
here
was
his
pang
of
holy
loue
vnto
Gods
law
,
that
hee
prefixeth
a
particle
of
zeale
,
and
extraordinarie
passion
;
Oh
,
saith
hee
:
And
where
the
heart
hath
once
truely
and
sixedly
set
it
loue
,
there
all
the
thoughts
feast
themselues
with
dearest
apprehensions
,
and
with
greatest
impatiencie
of
all
other
imployment
.
This
is
the
verie
case
then
of
all
Gods
seruants
,
they
meditate
on
the
word
of
God
most
contentedly
and
continually
,
because
they
loue
it
farre
before
and
aboue
all
earthly
things
;
and
so
dearely
doe
they
loue
it
;
because
in
it
with
speciall
security
are
conueied
vnto
them
all
the
rich
treasures
of
mercy
,
remission
of
sinnes
,
spirituall
comfort
,
and
eternall
life
,
and
particularly
sealed
vnto
them
by
〈◊〉
Spirit
of
the
same
word
.
Salomon
confirmes
this
worthie
〈◊〉
of
his
Father
,
by
his
testimony
,
Prou.
12.5
.
The
thoughts
of
the
iust
are
right
,
iudgement
,
or
iustice
;
for
so
the
word
signifies
in
the
Originall
;
but
the
suttle
deuices
of
the
wicked
are
deceit
.
The
thoughts
of
all
vnregenerate
men
are
commonly
,
either
rooting
in
the
earth
,
or
drowned
in
pleasures
,
or
running
after
preferment
,
or
ranging
vp
and
downe
idly
and
prophanely
,
or
fruitleslie
melancholike
;
or
if
sometimes
they
glance
,
or
settle
themselues
vpon
good
things
,
they
are
still
as
a
menstruous
clout
,
and
abomination
to
the
Lord
:
because
their
consciences
are
not
renewed
,
their
hearts
purged
,
their
persons
sanctified
and
accepted
.
But
the
thoughts
of
euery
child
of
God
are
ordinarily
working
,
for
the
maintenance
and
furthering
of
Gods
glory
and
good
causes
,
for
procuring
true
good
to
their
brethren
,
especially
in
spirituall
things
,
for
increasing
grace
in
themselues
,
and
their
store
of
comfort
against
the
day
of
triall
.
And
if
so
be
(
which
sometimes
befals
the
best
)
they
be
crost
by
sinful
motions
in
themselues
,
or
suggestions
of
Satan
,
yet
by
their
surprizing
,
and
suppressing
them
at
the
very
first
rising
and
assault
,
and
by
present
repentance
,
they
are
vndoubtedly
euer
pardoned
vnto
them
in
Christ
Iesus
.
Giue
me
leaue
,
I
pray
you
,
to
illustrate
this
varietie
and
difference
of
thoughts
,
which
I
haue
now
largely
laid
downe
vnto
you
;
in
our selues
,
for
the
neerer
pressing
of
our
consciences
,
and
that
in
the
matter
of
Elections
.
Let
vs
imagine
a
notorious
sinner
to
haue
a
voice
and
hand
in
such
businesse
.
His
very
first
thoughts
would
bee
to
haue
no
thought
at
all
of
Oath
or
Statute
,
of
conscience
or
honestie
,
of
honour
of
his
Colledge
,
or
good
of
the
Church
:
but
would
resolue
out
of
the
prophane
principles
of
his
vast
conscience
,
and
by
the
benefit
of
a
large
acception
of
charitie
,
to
bee
indifferent
for
all
commers
.
Only
in
his
cho●ce
,
h●e
would
haue
an
eie
to
the
maine
,
that
the
state
of
good-fellowship
should
take
no
disparagement
or
diminution
;
and
therefore
he
would
most
carefully
cast
about
with
himselfe
by
all
meanes
,
to
defeate
and
preuent
the
purposes
,
and
to
stoppe
the
passage
especially
of
all
Puritanes
.
You
must
know
by
the
way
,
that
these
are
a
very
dangerous
kind
of
men
,
able
to
blow
vp
whole
Houses
,
by
their
too
fierie
zeale
against
idlenesse
,
drunkennesse
,
other
shamefull
corruptions
,
close
and
politike
cariages
of
many
rotten
and
vnconscionable
causes
and
the
like
.
For
by
[
*
](A16317-e7730-b)
*
The
world
is
come
to
that
wretched
passe
,
and
height
of
prophanenesse
,
that
euen
honestie
and
sanctification
,
is
many
times
odiouslie
branded
by
the
nick-name
of
Puritanisme
.
Puritanes
in
this
place
,
I
only
vnderstand
them
,
(
for
euen
such
are
so
branded
)
who
make
conscience
of
studie
,
and
religious
education
of
Schollers
,
who
are
readie
euer
,
and
resolute
to
vphold
goodnesse
in
a
House
,
though
they
be
crusht
,
disgraced
and
disoffic'd
;
who
out
of
a
gracious
and
ingenuous
freedom
of
Spirit
,
wil
be
their
owne
men
in
Elections
,
and
other
Collegiate
seruices
;
and
not
suffer
their
consciences
to
be
led
hood-winkt
to
serue
other
mens
humours
and
priuate
ends
;
who
chuse
rather
in
a
neglected
state
,
sweetly
to
enioy
the
continuall
feast
and
perpetuall
paradise
of
a
sincere
heart
,
true
and
inward
comfort
,
the
societie
of
Gods
seruants
,
then
for
many
times
full
dearely
bought
fauours
and
offices
,
to
enthrall
and
violence
both
their
iudgements
and
affections
,
to
liue
reseruedly
,
vnder
a
maske
,
and
at
a
haires
breadth
for
all
occasions
and
obseruances
,
so
wearing
out
a
little
miserable
time
in
a
glorious
and
countenanced
slauery
:
In
a
word
,
who
of
the
two
would
rather
saue
their
soules
,
then
prosper
in
the
world
.
Now
such
fellowes
as
these
,
thinks
he
with
himselfe
,
which
seeme
,
as
it
were
,
by
an
hypocriticall
Monopoly
,
to
haue
engrost
all
sinceritie
,
honestie
and
good
conscience
,
must
be
kept
out
;
or
if
by
some
dysaster
,
they
creep
in
amongst
vs
,
be
curbd
and
kept
vnder
,
else
shal
not
we
sway
and
domineere
.
Hereupon
all
the
labour
of
his
wit
,
and
toile
of
his
thoughts
would
bee
,
to
plant
a
thorne
,
where
a
vine
should
grow
,
and
to
burden
these
sacred
and
honourable
Mansions
,
designed
onely
for
gracious
and
golden
wits
,
with
leaden
drones
,
and
swarmes
of
worthlesse
and
witlesse
creatures
.
Secondly
,
the
thoughts
of
the
grosse
hypocrite
in
this
waightie
businesse
of
Elections
,
would
bee
as
vtterly
void
of
all
conscionable
,
and
ingenuous
considerations
,
as
the
notorious
sinners
.
First
,
he
would
commune
with
his
own
couetous
heart
,
(
for
commonly
worldlinesse
is
the
master
sinne
in
the
grosse
hypocrite
,
therefore
I
follow
the
thoughts
rising
thence
)
he
would
within
himselfe
cast
a
greedy
and
rauenous
eie
vpon
the
condition
of
all
the
competitours
for
the
place
,
and
at
length
conclude
,
and
be
sure
to
seaze
vpon
that
party
,
let
his
learning
or
honestie
be
what
it
would
,
where
in
all
likelihood
he
might
make
the
richest
pray
,
and
sucke
out
the
greatest
aduantage
:
Either
purchase
a
great
friend
,
strengthen
his
faction
,
gratifie
his
fauourites
,
receiue
a
present
bribe
,
or
else
,
which
is
a
secret
,
but
a
sinfull
policie
,
by
weighing
circumstances
,
marking
insinuations
,
and
former
cariages
,
expect
the
largest
after
gratification
,
close
and
indirect
considerations
,
and
the
most
liberal
New-yeeres
gifts
,
(
for
in
them
certainely
sometimes
lurkes
corruption
.
)
These
things
thus
thought
vpon
,
there
followes
now
in
him
,
an
addition
to
the
iniquitie
of
the
notorious
sinner
.
He
is
not
content
to
be
thus
starke
naught
,
but
he
must
double
his
sin
by
seeming
good
;
it
is
not
enough
for
him
to
be
thus
cursedly
pestilent
to
the
place
where
he
liues
,
but
hee
must
enlarge
the
mischiefe
,
by
putting
on
a
vizard
of
piety
:
He
therfore
in
a
second
place
would
beate
his
braines
,
how
he
might
varnish
ouer
this
villany
,
with
most
probable
and
fairest
pretences
.
The
bribe
must
come
in
vpon
other
termes
,
with
other
circumstances
,
then
the
grossenesse
of
that
vile
sinne
is
wont
to
be
conuaied
;
hee
thinkes
how
he
may
deale
openly
,
and
in
the
eie
of
the
world
with
men
,
without
all
suspition
,
while
the
matter
is
carried
vnderhand
by
suttle
,
mediate
,
and
most
exercisde
Agents
in
the
goodly
affaires
of
abominable
corruption
.
Lastly
,
he
is
much
troubled
in
mind
,
how
for
all
this
he
may
continue
a
good
opinion
with
good
men
,
and
giue
satisfaction
to
those
,
whom
he
deceiues
by
his
seeming
:
but
by
much
practise
he
makes
this
reasonable
easie
;
for
politicke
hypocrisie
hath
so
many
faces
,
turnings
and
euasions
,
that
it
can
too
easily
insinuate
with
,
and
satisfie
vnsuspicious
,
innocent
and
charitable
sinceritie
.
Hee
can
tell
them
of
some
depths
in
the
mysterie
of
gouernment
,
which
euery
precise
vnderling
cannot
comprehend
;
that
some
libertie
and
dispensation
must
be
giuen
to
statute-discretion
,
against
the
bare
letter
,
and
strict
meaning
of
the
statute
;
that
wee
liue
not
in
Platoes
common-wealth
,
or
Mores
Eutopia
,
but
in
corrupt
times
,
in
the
very
confluence
of
all
the
sins
of
former
ages
;
and
therfore
it
is
vtterly
impossible
to
keepe
a
mans
selfe
so
passingly
pure
from
all
spice
of
contagion
;
that
something
must
needs
be
yeelded
to
the
times
,
else
there
is
no
liuing
,
at
least
no
prospering
in
the
world
.
Thus
the
grosse
hypocrite
is
euer
as
thoughtfull
for
outward
plaistering
,
as
secret
plotting
.
Thirdly
,
let
vs
conceiue
what
would
bee
the
inward
discourse
and
workings
of
the
heart
in
the
formall
hypocrite
,
about
disposing
his
voice
in
Elections
.
His
thoughts
in
these
cases
perhaps
,
would
not
be
extremely
base
,
nor
grosly
wicked
:
it
may
be
he
would
be
able
to
cleare
euen
his
conscience
and
inmost
conceit
;
much
more
to
wash
his
hands
from
the
hatefull
and
crying
sinne
of
downe-right
briberie
.
This
horriblenes
is
onely
for
notorious
sinners
,
and
grosse
hypocrites
.
Nay
,
out
of
some
sudden
pang
of
highest
resolution
,
that
ingenuousnesse
of
nature
,
or
morall
honestie
can
produce
,
he
might
take
heart
to
answer
and
withstand
the
suites
and
importunitie
of
Greatnesse
and
great
meanes
:
only
with
this
reseruation
,
so
that
his
present
happines
be
not
therby
mainly
hazarded
,
nor
hope
of
his
future
preferment
certainely
cut
off
.
For
we
must
still
hold
this
principle
concerning
the
formall
hypocrite
;
if
hee
bee
brought
to
a
iumpe
,
hee
will
euer
make
euen
Gods
holy
word
,
conscience
,
religion
,
desires
and
intreaties
of
godly
men
,
and
all
to
yeeld
and
stoope
to
the
worldly
comforts
hee
presently
enioies
,
but
vpon
as
faire
termes
,
and
with
as
plausible
conueiance
as
may
be
.
It
may
be
,
he
will
be
good
in
many
things
,
and
outwardly
in
all
;
but
say
the
Prophets
what
they
will
,
he
must
into
the
house
of
Rimmon
,
God
must
be
mercifull
vnto
him
in
one
thing
or
other
:
he
is
short
of
the
state
of
grace
,
and
by
consequent
,
hath
no
sound
and
reall
assurance
of
heauen
aboue
;
and
therefore
he
will
haue
some
sweetnesse
in
the
meane
time
,
he
wil
inioy
some
shadow
at
least
of
one
heauen
or
other
vpon
earth
.
So
that
if
we
suppose
such
an
one
,
to
take
a
view
in
his
thoughts
of
al
that
stand
for
a
place
,
he
would
resolue
for
goodnes
and
honesty
,
so
far
as
the
security
&
safety
of
his
maine
contentments
would
giue
him
leaue
,
so
far
as
the
light
of
reason
,
and
glimmerings
of
generall
graces
were
able
to
leade
him
:
but
because
he
is
still
too
respectiue
of
his
own
particular
,
wants
the
eie
of
spiritual
discretion
,
&
suffers
his
conscience
to
be
cooled
,
and
countermanded
by
worldly
wisedome
;
he
may
I
grant
by
constraint
occasionally
or
by
accident
,
consent
and
concur
vpon
the
worthiest
;
but
ordinarily
,
for
meere
loue
of
religiousnesse
,
hee
doth
not
make
within
his
owne
heart
,
a
free
,
vnpassionate
,
impartiall
,
sincere
and
conscionable
choice
.
For
let
him
otherwise
bee
neuer
so
wise
or
honest
,
yet
he
is
a
meere
stranger
to
the
mysterie
of
godlines
,
vtterly
vnapprehensiue
of
the
singular
and
supernaturall
operations
of
the
life
of
grace
;
and
therefore
cannot
discerne
betwixt
resolute
sincerity
,
and
true
turbulencie
:
whereupon
it
may
often
come
to
passe
,
that
by
a
promiscuous
confusion
of
these
two
most
different
spirits
,
he
may
so
much
as
in
him
lies
,
repell
farre
the
best
,
to
the
vnsatisfiable
wrong
of
the
partie
,
and
the
vnualuable
losse
of
the
House
which
should
enioy
him
.
There
is
one
point
further
in
deliberations
of
this
nature
,
in
which
hee
would
iumpe
with
the
notorious
sinner
:
In
aduising
with
himselfe
for
a
fit
man
,
if
by
the
way
his
thoughts
should
be
crossed
,
with
a
man
of
knowne
,
professed
,
and
practised
forwardnesse
in
religion
;
hee
would
passe
him
ouer
with
contempt
and
indignation
;
for
thus
would
he
thinke
with
himselfe
:
If
such
a
fellow
come
in
amongst
vs
,
we
shall
haue
all
moulded
anew
after
the
strict
modell
of
his
irregular
conscience
;
wee
should
be
troubled
with
new
tricks
and
erections
,
for
the
encreasement
of
study
and
reformation
of
manners
;
he
would
bee
stil
standing
and
striuing
for
an
Ideall
and
abstractiue
purity
in
Elections
,
and
other
affaires
of
the
Colledge
,
so
that
our
former
quietnesse
and
peace
would
be
much
dissweetned
with
his
tartnesse
,
and
too
much
precisenesse
.
Thus
would
he
bee
as
hote
and
heady
against
the
power
of
grace
,
as
the
notorious
sinner
.
For
though
there
bee
many
different
degrees
of
ilnesse
,
of
vnregenerate
men
;
some
are
farre
more
sober
,
tolerable
,
and
moderate
then
others
,
yet
all
commonly
agree
in
this
,
that
they
are
bitter
and
implacable
Opposites
to
the
profession
and
practise
of
sound
and
sauing
sinceritie
.
Gods
faithfull
Ones
euer
were
,
and
euer
will
bee
Signes
and
Wonders
euen
in
Israel
:
Isa.
8.18
.
Monsters
vnto
the
[
*
](A16317-e7860-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
licet
in●erpretari
,
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
magnos
.
[
Magnis
]
●eddidis
Calumus
.
great
men
of
the
world
,
as
Dauid
was
,
Psalm
.
71.7
.
A
scorne
,
reproch
,
and
derision
to
them
that
are
round
about
them
:
Psalm.
79.4
.
They
shall
euer
be
accounted
men
of
an
odde
fashion
,
and
singular
cariage
from
other
men
,
Wisd.
2.15
.
precise
,
humorous
,
hypocriticall
and
the
like
.
Mistake
me
not
;
I
apologize
not
for
any
vnwarrantable
opinion
tending
to
Separation
;
it
is
onely
sanctification
,
true
and
vndissembled
holinesse
,
without
which
none
shall
euer
see
the
face
of
God
,
or
glory
of
heauen
,
which
I
stand
for
,
and
intend
in
all
my
Discourse
.
But
by
the
way
let
mee
tell
you
this
,
in
this
generall
and
ioynt-conspiracie
of
all
kinds
of
naturall
men
,
against
the
spirituall
state
of
true
Christians
,
and
the
soueraignty
of
Gods
sanctifying
spirit
in
them
;
the
meere
ciuill
honest
man
,
and
formall
hypocrite
,
as
I
take
it
,
are
transported
with
more
fiercenesse
and
rage
against
them
,
then
the
grosse
hypocrite
,
and
notorious
sinner
.
This
I
take
to
be
the
reason
;
The
grosse
hypocrite
hee
sins
against
the
light
of
his
owne
conscience
,
and
with
the
certaine
knowledge
of
his
heart
;
and
therefore
doth
not
much
enuie
and
grudge
the
righteous
man
his
excellencie
aboue
his
neighbour
,
and
saluation
of
his
soule
:
The
notorious
sinner
in
his
more
sober
mood
,
and
cold
blood
will
confesse
himselfe
to
be
out
of
the
way
,
promise
and
protest
amendment
,
or
at
least
reserues
in
his
heart
a
resolution
to
repent
when
he
is
old
:
but
the
meere
ciuill
honest
man
and
the
formall
hypocrite
thinke
their
owne
state
to
bee
as
good
as
the
best
;
and
whatsoeuer
is
more
,
and
besides
that
which
they
find
in
themselues
,
to
be
but
needlesse
precisenes
,
and
affected
singularity
;
and
therefore
are
many
times
gauld
and
grieued
,
that
the
truely
gratious
and
conscionable
cariage
of
Gods
seruants
,
doth
censure
and
condemne
their
outwardnes
and
formalitie
in
religion
,
and
make
it
plainely
appeare
,
that
their
case
without
sound
conuersion
and
imbracement
of
sinceritie
,
is
the
very
state
of
wretchednes
and
of
death
.
But
now
fourthly
and
lastly
,
in
Elections
the
thoughts
of
Gods
child
,
in
whose
heart
alone
the
word
of
God
doth
chiefly
rule
,
and
is
deepely
rooted
,
would
bee
these
or
the
like
.
In
the
first
place
there
comes
into
his
mind
a
reuerent
feare
of
that
God
,
who
hath
mercifully
aduanced
him
to
his
place
,
wherein
hee
expecteth
conscience
and
faithfulnesse
;
He
considers
that
solemne
and
sacred
oath
which
hee
takes
in
the
sight
of
him
who
seeth
all
hearts
and
cogitations
;
for
a
resolute
and
vnswayed
vprightnesse
in
the
disposing
of
his
voice
;
that
vpon
the
integritie
or
vnconscionablenesse
in
Election
,
depends
the
miserie
and
confusion
,
or
happinesse
and
flourishing
of
an
House
.
Hee
further
calleth
to
mind
out
of
his
experience
,
that
commonly
those
fellowes
who
thrust
into
societies
,
offices
,
and
high
roomes
,
by
shufling
and
violence
,
by
faction
and
preposterous
fauour
;
by
cunning
,
or
corruption
,
become
pernicious
and
dishonorable
to
the
places
where
they
liue
;
they
are
still
thornes
in
the
sides
,
and
pricks
in
the
eyes
of
all
that
loue
grace
and
goodnesse
:
they
either
turne
idle
,
truly
factious
,
or
notoriously
scandalous
,
by
misspending
the
vnualuable
pretiousnesse
of
their
golden
houres
,
in
Tauerns
,
Ale-houses
,
or
some
other
course
of
good-fellowship
,
to
the
inexpiable
and
eternall
dishonour
of
those
Houses
,
of
which
they
should
bee
ornaments
:
and
when
they
haue
done
much
hurt
and
mischiefe
here
,
they
are
the
onely
men
to
bargaine
for
,
buy
,
or
compasse
by
indirect
and
sinister
dealing
,
Benefices
,
and
spirituall
promotions
abroad
:
of
which
being
possest
,
they
either
by
vnconscionable
and
cruell
negligence
,
and
Non-residence
in
their
charge
,
betray
the
soules
of
their
people
to
wildnesse
and
barbarisme
,
to
ignorance
,
prophanenesse
,
or
poperie
;
or
else
by
a
prophane
and
vnhallowed
handling
of
Gods
word
,
by
daubing
with
vntempered
morter
,
as
the
Prophet
speakes
,
so
strengthen
the
hands
of
the
wicked
,
that
they
cannot
returne
from
their
wicked
waies
and
kill
the
heart
of
the
righteous
,
To
conclude
this
point
:
As
vnregenerate
and
sanctified
thoughts
differ
much
in
their
workings
euen
about
the
same
Obiects
:
so
there
are
some
,
which
are
Gods
childs
peculiar
,
with
which
the
state
of
vnregeneration
is
vtterly
vnacquainted
.
They
are
such
as
these
:
First
,
thoughts
full
of
scare
and
astonishment
,
all
hell
and
horrour
,
which
rise
out
of
the
heart
,
when
it
is
first
stricken
with
sense
of
Gods
wrath
at
the
sight
of
his
sinnes
.
These
are
scorched
,
in
verie
manie
,
euen
with
the
flames
of
hell
in
their
conuersion
:
They
burne
sometimes
the
verie
marrow
out
of
their
bones
,
and
turne
the
best
moysture
in
them
into
the
drought
of
Summer
.
No
[
a
](A16317-e8050-b)
a
I
doe
not
hereby
exempt
the
state
of
vnregene
a●ion
from
all
tremblings
and
terrors
of
conscience
for
sin●e
;
but
only
make
it
a
priuiledge
of
Gods
ch●ldren
,
to
passe
quite
thorow
them
into
the
spirituall
pleasures
,
and
paradise
of
the
Kingdom●
of
grace
,
and
to
be
able
with
an
holy
amazement
and
thankfulnesse
,
to
looke
back
vpon
the
ska●●es
and
prints
of
those
former
wounds
,
of
a
truly
humbled
and
broken
heart
,
alreadie
healed
,
and
●weethe
closed
vp
with
the
blood
of
Christ
▪
whereas
in
others
,
they
commonly
either
work
but
a
half
con●●●sion
,
are
expell●d
with
ou●war●
mirth
,
or
end
in
despa●re
.
print
or
skarre
of
these
wofull
and
wounded
thoughts
,
appeare
in
the
heart
of
the
formall
hypocrite
.
This
hell
vpon
earth
,
is
onely
passed
thorow
by
the
heires
of
heauen
,
while
the
children
of
hell
haue
commonlie
their
heauen
vpon
earth
.
2
Secondly
,
thoughts
[
b
](A16317-e8070-b)
b
I
meane
those
blessed
stirrings
of
the
har●
,
vnspeakable
and
glorious
,
when
the
seale
of
remission
of
sinnes
,
is
first
set
vnto
the
soule
by
t●e
Spirit
of
ad●ption
.
composed
al
of
pure
comfort
,
ioy
,
heauen
,
immortalitie
,
the
sweet
and
louely
issues
of
the
spirit
of
adoption
.
These
flow
onely
from
the
fountaine
of
grace
,
and
spring
vp
in
that
soule
alone
,
which
hauing
newly
passed
the
strange
agonies
,
and
sore
pangs
of
the
new-birth
,
is
presently
bathed
in
the
blood
of
Christ
,
lulled
in
the
bosome
of
Gods
dearest
mercies
,
and
secured
with
the
seale
,
and
secret
impression
of
his
eternall
loue
,
and
sacred
spirit
,
not
only
from
the
rage
of
hell
;
but
also
of
an
euerlasting
and
roiall
inheritance
aboue
.
O●
the
heart
of
the
vnregenerate
man
is
farre
too
narrow
,
base
and
earthy
to
comprehend
the
vnmixed
pleasure●
,
the
glorious
Sunshine
of
those
blessed
and
ioyfull
thoughts
,
which
immediatelie
follow
vpon
the
stormes
of
feares
and
terrour
,
ordinarily
incident
to
a
sound
conuersion
.
3
Thirdly
,
thoughts
of
spirituall
rauishment
,
and
vnutterable
rapture
,
slashes
of
eternall
light
,
raised
sometimes
in
the
hearts
of
the
Saints
,
and
occasionally
inspired
by
the
Spirit
of
all
&
endlesse
comfort
;
which
with
vnconceiueable
amazement
and
admiration
feed
vpon
,
and
fill
themselues
with
the
ioies
of
the
second
life
,
in
such
an
vncouth
extasie
and
excesse
,
as
is
farre
aboue
,
and
without
the
compasse
and
conc●it
of
all
worldly
comforts
,
the
tongue
of
Angels
,
or
heart
of
man
.
In
this
point
,
I
appeale
to
the
conscience
of
the
true
Christian
,
(
for
I
know
full
well
,
that
all
my
Discourse
is
a
parable
,
and
paradoxe
to
the
prophane
)
whether
hee
hath
not
sometimes
,
as
it
were
,
a
sea
of
comfort
rained
vpon
his
heart
,
in
a
sweet
shower
from
heauen
,
and
such
a
sensible
taste
of
the
euerlasting
pleasures
,
by
the
glorious
presence
of
inward
ioy
and
peace
,
as
if
he
had
the
one
foot
in
heauen
alreadie
,
and
with
the
one
hand
had
laid
hold
vpon
the
crown
of
life
:
especially
after
a
zealous
heate
,
&
feeling
feruencie
in
praier
,
after
an
entire
,
gracious
,
and
profitable
sanctifictation
of
the
Sabbath
,
at
the
time
of
some
great
and
extraordinarie
humiliation
entertaind
,
and
exercised
with
fruit
and
sinceritie
,
when
he
hath
freshly
with
deepest
groanes
and
sighes
,
and
new
struglings
of
spirit
,
renewed
his
repentance
vpon
occasion
of
relapse
into
some
old
,
or
fall
into
some
new
sin
,
when
the
empoisoned
arrowes
of
cruell
and
fierie
tongues
,
pointed
with
malice
,
policy
and
prophanenesse
come
thickest
vpon
him
;
and
yet
retyring
into
his
owne
innocent
heart
,
he
finds
no
cause
of
such
mercilesse
vexation
,
but
defence
of
Gods
truth
,
and
profession
of
holinesse
.
Nay
,
sometimes
vpon
on
the
deaths-bed
,
to
a
soule
conscious
of
an
vpright
and
vnspotted
life
,
the
ioies
of
heauen
present
themselues
before
the
time
;
so
longing
a
sympathy
is
there
betwixt
the
life
of
grace
and
endles
glory
.
Such
like
ioyfull
springings
,
and
heauenly
eleuations
of
hart
as
these
which
I
haue
now
mentioned
,
are
the
true
Christians
peculiar
;
no
stranger
can
meddle
with
them
,
no
heart
can
conceiue
them
,
but
that
which
is
the
Temple
of
Gods
pure
and
blessed
Spirit
.
Thus
farre
of
the
difference
of
their
thoughts
,
in
respect
of
their
nature
and
manner
of
working
:
Now
in
a
second
place
,
Gods
child
is
notably
differenced
from
the
formall
hypocrite
by
the
seasonablenesse
of
his
thoughts
,
and
their
holy
seruing
the
time
.
In
a
body
of
best
and
exactest
constitution
,
the
senses
are
quicke
and
nimble
,
and
sharpliest
discerne
,
with
greatest
life
and
vigour
apprehend
their
obiects
,
and
are
most
sensibly
affected
,
or
displeased
with
their
conuenience
,
or
antipathy
:
Euen
so
in
a
hart
of
a
true
spiritual
temper
,
seasoned
and
softned
with
the
dew
of
grace
;
the
thoughts
are
actiue
,
readie
,
and
addrest
with
zeale
&
contentment
,
to
encline
and
apply
themselues
to
the
condition
of
the
times
,
and
varietie
of
occasions
offered
for
some
holy
vse
,
to
the
bettering
of
the
soule
,
and
the
enlarging
of
Gods
glory
.
In
the
time
of
fasts
&
sackcloth
;
if
Gods
iudgements
be
threatned
out
of
the
Pulpit
,
or
executed
from
heauen
;
when
the
Church
weares
her
mourning
weed
,
sincerity
droupes
,
and
the
godly
hang
down
their
heades
;
in
such
blacke
and
dismall
daies
,
they
are
impatient
of
all
temporall
comfort
,
they
willingly
put
on
sadnesse
,
to
entertaine
penitencie
,
humiliation
and
sorrow
:
but
they
are
clothed
with
ioy
and
lightsomnesse
,
when
mercie
and
saluation
are
wisely
,
and
seasonably
proclaimed
out
of
the
booke
of
life
;
when
religion
spreads
and
prospers
,
and
diuine
truth
hath
free
passage
,
when
whole
States
haue
escaped
the
bloodie
Papists
Gunpowder
,
and
the
roiall
breasts
of
Kings
their
empoisoned
kniues
,
and
in
such
like
ioyful
and
happy
times
.
Thus
the
thoughts
,
and
inmost
affections
of
Gods
child
haue
their
changes
,
their
seueral
seasons
and
successions
,
as
it
pleaseth
the
Lord
to
offer
,
or
execute
mercie
or
iudgement
out
of
his
word
,
or
in
the
world
abroad
.
But
the
thoughts
of
the
formall
hypocrite
,
though
they
suffer
indeed
many
alterations
,
and
distractions
about
earthly
obiects
;
they
ebbe
and
flow
with
discontent
or
comfort
,
as
his
outward
state
is
fauoured
or
frowned
vpon
by
the
world
:
yet
spirituall
occurrents
,
obseruable
with
deuotion
and
reuerence
for
the
good
of
the
soule
,
haue
no
great
power
to
worke
vpon
them
;
sacred
times
,
or
daies
of
affliction
,
are
not
wont
to
make
any
such
impression
,
or
to
breed
extraordinary
stirrings
,
and
motions
in
them
.
Let
iudgements
blast
,
or
mercies
blesse
a
kingdome
;
let
Gods
word
find
smooth
and
euen
way
,
or
rubs
and
opposition
;
let
prophanenesse
be
countenanced
,
or
sinceritie
cherished
,
he
takes
no
thought
:
so
he
may
sleepe
in
a
whole
skinne
,
and
keepe
entire
his
worldly
comforts
;
his
thoughts
continue
heauie
,
dull
and
formall
.
Hee
may
conforme
and
consort
with
the
times
in
his
outward
gestures
,
words
and
actions
;
but
ordinarily
his
thoughts
admit
no
change
,
saue
onely
,
so
farre
as
his
priuate
temporall
felicitie
is
endangered
by
publicke
iudgements
,
or
enlarged
by
showers
of
mercies
and
blessings
from
heauen
.
I
cannot
enlarge
this
point
at
this
time
:
only
I
will
giue
one
instance
in
their
difference
of
thoughts
vpon
the
Sabbath
day
.
The
Sabbath
day
is
,
as
it
were
,
the
faire
day
of
the
soule
,
wherein
it
should
not
onely
repaire
and
furnish
it selfe
with
new
spiritual
strength
,
with
greater
store
of
knowledge
,
grace
and
comfort
:
but
also
feast
with
it
heauenly
friends
,
the
blessed
Saints
and
Angels
,
vpon
those
glorious
ioies
and
happie
rest
,
which
neuer
shall
haue
end
.
Euery
child
of
God
therefore
,
which
hath
alreadie
a
reall
interest
in
that
eternall
rest
,
makes
not
only
conscience
of
doing
his
owne
waies
,
seeking
his
owne
will
,
speaking
a
vaine
word
on
that
day
:
but
also
in
some
good
measure
makes
it
the
very
delight
of
his
heart
,
the
loue
and
comfort
of
his
inward
thoughts
,
so
that
he
may
consecrate
it
as
glorious
to
the
Lord
.
He
doth
not
onely
giue
quiet
and
cessation
to
his
body
from
worldly
businesse
▪
and
works
of
his
calling
;
but
also
empties
his
head
,
and
disburdens
his
thoughts
of
al
earthly
cares
,
that
so
they
may
wholly
and
entirely
intend
the
holy
motions
of
Gods
Spirit
,
and
spend
themselues
in
godly
and
extraordinarie
meditations
,
fitting
the
feast
day
of
the
soule
,
and
the
Lords
holy
day
.
This
is
the
desire
,
longing
and
endeuour
of
his
heart
,
thus
to
sanctifie
the
Sabbath
;
and
if
at
any
time
he
be
turned
awrie
from
this
vprightnesse
by
companie
,
or
his
owne
corruptions
,
he
is
after
much
grieued
and
vext
with
it
,
repents
and
praies
for
more
zeale
,
conscience
and
care
for
the
time
to
come
.
But
the
formall
hypocrite
,
howsoeuer
he
may
on
that
day
forbeare
and
abstaine
from
his
ordinarie
sinnes
,
labours
,
sports
and
idlenes
;
howsoeuer
he
may
outwardly
exercise
and
execute
all
duties
and
seruices
of
religion
;
though
indeed
more
of
custome
and
for
fashion
,
then
with
heartie
and
true
deuotion
:
nay
,
he
may
haue
other
thoughts
on
that
day
,
but
onely
so
farre
,
as
the
bare
solemnitie
of
the
time
and
the
greater
Presence
can
alter
them
:
yet
I
dare
boldly
say
it
,
no
formall
hypocrite
,
no
kind
of
vnregenerate
man
can
possibly
make
the
Sabbath
his
delight
,
as
is
required
,
Isai.
58.13
.
And
which
is
presupposed
to
make
vs
capable
of
the
blessings
following
in
the
same
place
:
Then
shalt
thou
delite
in
the
Lord
,
and
I
will
make
thee
to
moun●
vpon
the
high
places
of
the
earth
,
&
feed
thee
with
the
heritage
of
Iacob
thy
father
:
for
the
mouth
of
the
Lord
hath
spoken
it
.
He
cannot
for
his
life
sequester
his
thoughts
at
all
,
not
euen
on
that
day
,
from
worldlinesse
and
earthly
pleasures
,
to
diuine
and
sacred
meditations
.
Doe
what
hee
can
,
he
cannot
beate
and
keepe
them
off
from
worldly
Obiects
;
they
will
not
leaue
their
former
hants
,
or
be
restrained
from
plotting
,
or
pleasing
themselues
with
weeke-day
businesses
.
Lord
,
it
is
strange
that
the
soule
of
a
man
,
so
noblely
furnished
with
powers
of
highest
contemplation
;
being
so
strongly
and
sensiblie
possest
with
consciousnesse
,
and
conceit
of
it
owne
immortality
,
and
hauing
the
restlesse
and
vnsatisfied
desires
of
it
wide
capacity
,
neuer
fild
but
with
the
Maiestie
of
God
himselfe
,
and
the
glory
of
an
immortall
crowne
,
should
be
such
a
stranger
to
heauen
,
the
place
of
it
birth
and
euerlasting
abode
;
that
vpon
that
day
,
whereon
,
as
vpon
the
golden
spot
and
pearle
of
the
weeke
,
the
Lord
hath
stamped
his
owne
sacred
Seale
of
institution
,
and
solemne
consecration
for
his
owne
particular
seruice
,
and
speciall
honour
;
yet
,
I
say
,
vpon
that
day
it
cannot
settle
and
continue
it
owne
thoughts
and
motions
vpon
those
vnmixed
and
blessed
ioyes
,
and
the
way
vnto
them
;
without
which
it
shall
bee
euerlastingly
miserable
,
and
burne
hereafter
in
that
fierie
lake
,
whose
flames
are
fed
with
infinite
riuers
of
Brimstone
,
and
the
endlesse
wrath
of
God
,
for
euer
and
euer
.
Now
I
pray
you
tell
mee
,
when
wee
shall
haue
raigned
hereafter
many
millions
of
yeeres
in
heauen
,
what
thoughts
will
remaine
of
this
little
inch
of
time
vpon
earth
?
When
we
haue
passed
thorow
a
peece
of
eternitie
,
where
will
appeare
the
minute
of
this
miserable
life
?
and
yet
our
thoughts
and
affections
are
so
glued
vnto
the
world
,
as
though
eternitie
were
vpon
earth
,
and
time
only
in
heauen
.
You
are
men
capable
of
worthiest
and
highest
eleuations
of
spirit
;
I
beseech
you
,
resume
this
meditation
at
your
leisure
;
methinks
it
should
be
able
to
breed
thoughts
of
a
far
more
noble
and
heauenly
temper
,
then
ordinarilie
arise
and
are
nourished
in
the
hearts
of
men
.
But
to
follow
my
yurpose
.
Certaine
it
is
,
not
the
best
vn●egenerate
men
can
endure
an
entire
and
exact
sanctification
of
the
Sabbath
;
it
is
not
a
Iubilie
to
their
hearts
,
and
the
ioy
of
their
thoughts
:
for
they
cannot
abide
to
haue
their
minds
stay
long
in
a
feeling
meditation
vpon
spirituall
affaires
,
vpon
the
examination
of
their
former
life
,
the
state
of
the
other
world
,
the
sleights
and
tentations
of
Satan
,
the
day
of
death
,
the
tribunall
of
heauen
and
such
like
.
For
though
the
best
of
them
may
haue
a
persuasion
of
their
being
in
the
state
of
grace
,
as
I
haue
largely
proued
heretofore
:
yet
sith
it
is
wrongly
and
falsely
grounded
,
it
cannot
abide
the
search
and
touchstone
:
Hence
it
is
,
that
of
all
things
they
loue
not
to
bee
alone
.
They
may
please
themselues
well
enough
in
solitarinesse
,
vpon
some
priuate
businesse
;
for
the
more
profound
plotting
and
contriuing
worldly
matters
;
for
a
more
free
,
but
filthie
exercise
of
the
adulteries
of
the
heart
,
and
contemplatiue
fornication
;
to
feed
vpon
dull
and
fruitles
melancholie
;
to
let
their
thoughts
wildly
range
and
runne
riot
into
a
world
of
imaginations
,
to
diue
into
the
mysteries
of
nature
,
or
depths
of
State
:
but
to
be
alone
onely
for
this
purpose
,
that
the
mind
may
more
fully
and
immediately
worke
vpon
the
spirituall
state
of
the
soule
,
and
impartially
inquire
into
the
conscience
;
they
cannot
,
they
will
not
endure
it
;
and
therefore
commonly
cast
themselues
into
one
knot
of
goodfellowship
or
other
,
that
they
may
merrily
passe
away
that
time
;
for
an
houre
of
which
(
the
time
of
grace
being
once
expired
)
they
would
giue
ten
thousand
worlds
,
yet
shall
neuer
bee
able
to
purchase
it
againe
.
But
Gods
children
when
they
are
alone
haue
inward
comfort
and
heauenly
matter
enough
to
worke
vpon
:
a
pleasing
contentment
and
satisfaction
,
arising
from
an
humble
and
sober
remembrance
of
a
well
spent
life
,
doth
infinitely
more
refresh
them
,
then
all
the
reuellings
and
pleasant
deuices
of
merrie
companions
:
nay
,
manie
times
in
their
seasonable
solitarinesse
,
diuine
graces
are
more
operatiue
,
and
stirring
,
and
raise
inflamed
motions
of
delight
and
ioy
.
Now
in
a
third
place
,
we
are
to
consider
that
the
child
of
God
is
yet
further
very
much
differenced
from
the
formall
hypocrite
,
by
his
skill
and
dexteritie
in
ruling
;
by
his
holy
wisedome
,
and
godly
iealousie
in
watching
ouer
his
thoughts
.
The
heart
in
which
Gods
spirit
is
not
resident
,
with
speciall
grace
and
sanctifying
power
;
howsoeuer
the
words
may
be
watched
ouer
,
and
the
outward
actions
reformed
,
lies
commonly
still
naked
and
open
without
speciall
guard
or
settled
gouernment
.
For
the
best
naturall
man
is
too
impatient
of
restraint
and
seuerity
ouer
the
power
of
imagination
and
freedome
of
his
thoughts
;
they
being
naturally
exempted
and
priuiledged
from
all
humane
and
created
soueraignty
,
and
the
vnc●ssantnesse
of
their
workings
and
perpetuall
presence
in
the
mind
would
make
the
abridgement
of
their
libertie
more
sensible
and
distastfull
.
It
may
be
out
of
the
natural
grounds
of
ciuill
honesty
,
&
some
generall
apprehension
of
the
power
of
the
world
to
come
;
he
may
be
so
farre
solicitous
about
his
thoughts
,
tha●
if
any
start
vp
of
more
soule
and
monstrous
shape
,
enticing
him
to
some
grosse
and
infamous
sinne
,
which
would
disgrace
him
in
the
world
,
or
breed
extraordinarie
horrour
in
his
conscience
:
he
presently
sets
against
it
,
disclaimes
,
abandons
and
expels
it
.
He
may
bee
of
experience
and
skill
to
conquer
and
suppresse
thoughts
of
heauinesse
,
and
melancholie
;
although
in
this
point
he
many
times
fearefully
deceiues
himselfe
;
taking
the
holy
motions
of
Gods
spirit
enclining
him
to
godly
sorrow
for
his
sinnes
;
to
be
melancholicke
thoughts
tending
towards
too
much
strictnes
and
vnnecessarie
discomfort
:
So
grieuing
the
good
spirit
,
and
stopping
against
himselfe
the
verie
first
and
necessarie
passage
to
saluation
.
Thus
the
formall
hypocrite
may
haue
sometimes
and
in
part
,
a
sleight
misguided
and
generall
care
and
ouersight
of
his
thoughts
:
But
because
the
depth
of
his
deceitfull
heart
,
and
the
many
corruptions
that
are
daily
and
hourely
hatched
in
it
,
were
neuer
ript
vp
and
reuealed
vnto
him
by
the
power
and
light
of
sauing
grace
,
he
cannot
hold
that
hand
ouer
his
heart
as
he
ought
;
hee
doth
not
keepe
a
solemne
particular
,
and
continual
watch
and
ward
ouer
his
thoughts
,
which
is
little
enough
to
keepe
a
Christian
in
sound
comfort
and
inward
peace
;
he
hath
no
heart
with
such
anxiety
,
and
care
to
looke
vnto
his
heart
;
he
doth
not
so
often
and
seriously
thinke
vpon
his
thoughts
,
holding
it
the
last
and
least
of
a
thousand
cares
.
But
euery
child
of
God
,
certainly
makes
it
his
chiefest
care
,
and
one
of
his
greatest
Christian
toiles
,
to
guard
his
heart
,
and
guide
his
thoughts
.
Hee
followes
in
some
good
measure
by
his
practise
that
holy
counsell
of
Salomon
,
Prou.
4.23
.
Aboue
all
watch
and
ward
keepe
thine
heart
.
The
word
in
the
Originall
is
borrowed
from
the
affaires
of
warre
.
Let
vs
imagine
a
citie
not
onely
begirt
with
a
strait
and
dangerous
siege
of
cruel
and
blood-thirstie
enemies
,
but
also
within
infested
with
lurking
Commotioners
,
and
traitors
to
the
State
;
how
much
doe
you
thinke
would
it
stand
that
citie
vpon
,
with
all
vigilant
policie
,
to
stand
vpon
it
guard
for
preuention
of
danger
?
It
is
iust
so
with
the
heart
;
not
onely
Satan
is
euer
waiting
opportunitie
,
to
throw
in
his
fierie
darts
,
and
sensuall
Obiects
from
abroad
,
like
false
Simons
to
insinuate
themselues
;
but
also
,
it
feeles
,
to
it
much
vexation
,
many
rebellious
stirrings
within
it
owne
bowels
.
The
tender
conscience
of
a
true
Christian
is
verie
sensible
of
all
this
danger
,
and
by
his
owne
experimentall
and
practicall
knowledge
hee
is
acquainted
with
the
many
breaches
,
and
desolations
made
in
the
soule
,
both
by
these
open
enemies
,
and
secret
rebels
;
and
therefore
furnisheth
himselfe
daily
,
with
much
holy
wisedome
and
watchfulnesse
;
with
experience
and
dexteritie
in
this
great
spiritual
affaire
of
guarding
and
guiding
his
hart
.
We
may
take
a
view
of
this
his
sanctified
and
Christian
wisedome
in
gouerning
his
thoughts
,
in
these
foure
points
.
In
a
timely
discouerie
and
wise
defeatment
of
Satans
stratagems
and
policies
;
whether
hee
deale
by
suggestions
raised
from
the
occasions
,
and
aduantages
of
his
temper
and
naturall
constitution
;
of
his
temporall
state
,
either
happinesse
,
or
contempt
;
of
his
infancie
,
or
growth
;
weaknes
,
or
strength
in
Christianity
;
of
the
condition
of
his
calling
,
companie
,
place
where
hee
liues
,
or
the
like
:
Or
whether
he
come
addrest
with
his
owne
more
fearefull
immediat
Iniections
;
which
he
sometimes
presents
in
his
owne
likenesse
:
As
when
he
casts
into
the
Christians
mind
distrusts
,
and
doubts
about
the
truth
of
heauen
,
and
of
diuine
and
heauenly
truth
,
concerning
the
certaintie
,
and
being
of
all
that
maiestie
and
glory
aboue
;
for
such
thoughts
as
these
,
are
somtimes
offered
to
the
most
sanctified
soule
;
Lib.
de
Conscientia
.
Bernard
cals
them
terribilia
de
side
,
horribilia
de
diuinitate
.
But
marke
here
the
cariage
of
Gods
child
,
hee
doth
not
wrastle
with
these
hel-bred
thoughts
,
he
sets
not
his
naturall
reason
vpon
them
;
for
thence
perhaps
would
follow
inclinations
to
Atheisme
,
desperateness●●
in
sinning
,
and
other
fearefull
consequents
:
but
at
the
very
first
approch
,
abandons
and
abominates
them
to
the
very
pit
of
hell
whence
they
came
;
he
praies
,
repents
,
and
is
humbled
by
them
,
and
thence
clearely
sees
they
are
none
of
his
;
and
so
in
despite
of
such
diuellish
malice
,
walkes
on
comfortably
in
his
way
to
heauen
.
If
Satan
speed
not
in
this
blacke
shape
;
he
at
othertimes
puts
on
the
glorie
of
an
Angell
:
and
perhaps
may
bring
into
his
remembrance
euen
good
things
,
but
out
of
their
due
time
,
that
he
may
hinder
him
of
some
greater
good
.
As
at
the
preaching
of
the
word
,
he
may
cast
into
his
mind
vnseasonably
godly
meditations
,
that
so
he
may
distract
and
depriue
him
of
the
blessings
of
a
profitable
hearer
:
At
the
time
of
prayer
,
he
may
fil
his
head
with
holy
instructions
,
that
so
hee
may
coole
his
seruencie
,
and
bereaue
him
of
the
benefit
of
so
blessed
an
exercise
.
With
these
,
and
a
thousand
moe
such
like
vexations
in
his
thoughts
,
the
child
of
God
is
sore
troubled
and
much
exercised
.
Secondly
,
another
branch
of
spiritual
wisdome
in
watching
ouer
his
thoughts
,
is
busied
about
those
sinfull
pleasures
,
which
vpon
the
remembrance
of
his
former
old
iniquities
may
reinfect
the
soule
.
For
a
man
may
commit
the
same
sin
,
a
thousand
times
,
by
renewing
the
pleasures
of
it
in
his
thoughts
.
Though
the
act
be
past
,
yet
as
often
as
the
mind
runnes
ouer
the
passages
and
circumstances
of
the
same
sin
,
with
the
same
delight
,
so
often
the
soule
is
polluted
with
a
new
staine
,
and
laden
with
more
guiltinesse
.
Whereas
therfore
the
sensuall
sweetnes
of
a
mans
beloued
sinnes
,
hath
before
his
calling
,
got
such
strong
hold
and
hant
in
his
affections
,
that
it
will
be
stil
afterward
with
baites
and
allurements
,
soliciting
euen
the
renewed
heart
,
if
not
to
the
iteration
of
the
grosse
act
,
yet
at
least
to
enioy
it
in
thought
:
it
doth
very
much
behooue
the
child
of
God
,
to
be
warie
and
watchful
in
this
point
.
If
he
remit
but
a
little
of
his
heate
of
zeale
against
sinne
,
and
seruencie
of
his
first
loue
,
or
grow
regardles
of
his
thoughts
,
it
will
presently
gather
power
and
opportunitie
for
reentrie
.
Here
then
is
the
toile
and
triall
of
Christian
wisdome
and
watchfulnesse
ouer
the
thoughts
.
If
when
the
soule
pleasures
of
former
sinnes
be
represented
vnto
the
mind
,
hee
hath
either
learned
to
smother
them
at
their
first
stealing
into
the
heart
,
by
opposing
against
them
,
a
consideration
of
the
many
wounds
,
and
much
waste
they
haue
formerly
made
in
his
soule
:
Or
else
by
his
growth
&
strength
in
grace
,
be
able
to
looke
backe
vpon
them
without
delight
,
to
retaine
them
onely
for
renewing
repentance
,
and
to
dismisse
them
with
loathing
and
detestation
.
Full
sweet
is
the
comfort
,
and
great
the
happinesse
of
that
Christian
,
who
hath
his
corruptions
so
farre
mortified
,
and
the
remission
of
his
sinnes
so
surely
sealed
vnto
him
;
that
the
thoughts
of
his
former
pleasing
sinnes
can
neither
tickle
him
with
delight
and
new
desire
,
nor
affright
him
with
[
*
](A16317-e8430-b)
*
I
meane
horror
of
iudgement
,
not
detestation
.
horrour
.
For
the
one
,
Oh
,
saith
blessed
Austin
in
his
Confessions
,
what
shal
I
returne
vnto
my
gracious
God
,
that
I
can
now
looke
my
sinnes
in
the
face
,
and
not
be
afraid
?
But
here
the
wisest
Christian
may
be
easily
plunged
ouer
head
and
eares
into
one
of
Satans
most
deceitfull
depths
,
except
he
be
very
warie
:
For
in
the
solitarie
musings
vpon
his
former
sinnes
,
to
this
good
end
,
that
he
may
vtterly
grow
out
of
loue
with
them
,
and
further
loath
them
;
Satan
is
euer
readie
(
for
both
his
craft
and
malice
are
endlesse
)
secretly
to
adde
tinder
to
the
fire
of
his
affection
,
so
to
inflame
him
with
fresh
loue
and
liking
of
that
sinne
,
which
at
that
time
he
most
labours
,
and
hath
euer
greatest
reason
to
abhorre
.
And
the
tide
of
affections
being
once
on
foot
towards
an
old
pleasing
sinne
;
it
is
a
great
measure
of
grace
must
stop
the
torrent
of
them
.
In
watching
therefore
ouer
the
thoughts
,
the
brightest
eie
of
Spirituall
wisdome
,
hath
need
to
intend
this
point
to
descrie
this
depth
.
Thirdly
,
another
speciall
care
the
child
of
God
hath
in
guarding
the
heart
,
is
to
banish
and
keepe
out
idlenesse
,
vanitie
of
mind
,
melancholie
,
worldly
sorrow
,
inward
fretting
,
euill
desires
,
wandring
lusts
,
wishes
without
deliberation
and
such
like
.
He
holds
a
waking
,
and
iealous
eie
ouer
those
many
baites
and
lures
,
which
spring
&
sprout
eftsoones
from
the
fountaine
and
rootes
of
originall
corruption
;
which
the
state
of
mortalitie
neuer
suffers
to
be
vtterly
plucked
vp
,
and
dried
away
in
this
life
:
He
knowes
full
well
,
if
these
young
Cockatrices
be
not
crushed
while
they
are
in
hatching
;
that
is
,
if
wandring
and
wicked
thoughts
bee
not
stifled
when
they
begin
to
stirre
first
in
the
mind
,
they
wil
first
enuenome
the
vnderstanding
,
the
vnderstanding
the
will
,
the
will
the
affections
,
the
affections
once
enraged
,
&
hauing
the
raines
like
wild
horses
,
will
carrie
a
man
headlong
into
a
world
of
wickednesse
.
Aboue
all
,
hee
makes
sure
euer
to
haue
in
readinesse
and
at
hand
,
preseruatiues
and
counter-poisons
against
the
baites
of
those
three
grand
empoisoners
,
the
lust
of
the
flesh
,
the
lust
of
the
eies
,
and
the
pride
of
life
.
There
are
these
maine
obiects
,
about
which
especially
,
actuall
concupiscence
is
sinfully
exercised
,
riches
,
pleasures
,
honours
:
if
he
once
let
his
thoughts
claspe
about
any
of
these
with
immoderate
desire
and
delight
,
he
is
gone
.
For
so
riches
will
bring
foorth
couetousnesse
,
and
couetousnesse
begets
vsurie
,
oppression
,
enclosure
,
buying
and
selling
offices
and
dignities
,
grinding
the
faces
of
the
poore
,
and
a
thousand
moe
mischiefes
:
It
deuours
all
naturall
and
honest
affections
,
and
turnes
them
into
earth
,
it
makes
kindred
,
friends
,
acquaintance
,
contentments
seruiceable
to
it
greedy
humor
:
Nay
it
makes
a
man
to
contemne
himselfe
body
and
soule
for
this
transitorie
trash
.
Pleasures
inflame
lust
,
and
lust
so
emasculates
all
the
powers
of
the
soule
,
that
its
noblest
operations
become
brutish
:
it
begets
a
wanton
eie
,
a
lasciuious
eare
,
obscene
talke
,
filthie
iests
,
delight
in
plaies
,
and
hateful
pictures
,
besides
many
other
secret
and
fearefull
abominations
not
to
be
conceiued
without
horrour
,
much
lesse
to
bee
named
.
Honours
breed
ambition
,
and
ambition
bids
the
soule
speake
vnto
a
man
,
in
the
language
of
Neroes
mother
;
Occidar
modo
imperes
:
Bee
some
body
in
the
world
while
thou
staiest
heere
,
though
I
lie
in
the
flames
of
hell
euerlastingly
hereafter
.
Deepely
then
doth
it
concerne
euery
true
Christian
with
iealousie
and
trembling
,
narrowly
to
watch
and
obserue
the
first
and
secret
motions
of
the
heart
,
lest
he
should
vnawares
be
wofully
caught
,
and
ensnared
in
that
blacke
and
accursed
chaine
:
the
first
lincke
of
which
,
growes
out
of
naturall
corruption
,
and
the
last
reacheth
the
height
of
sinne
,
and
depth
of
hell
.
Wee
may
see
foure
links
of
it
:
Iam.
1.14.15
.
about
the
breeding
of
sinne
;
and
other
foure
,
Heb.
3.
about
it
growth
and
perfection
.
First
,
an
idle
sinfull
thought
begins
to
draw
,
as
it
were
,
the
heart
aside
from
the
presence
and
consideration
of
God
almightie
,
to
a
sight
and
suruay
of
the
pleasures
of
sinne
.
Secondly
,
it
hauing
,
as
it
were
,
the
heart
by
it selfe
,
puts
on
a
baite
,
allures
and
entices
,
holding
a
conference
and
parley
with
the
will
,
about
the
sweetnesse
of
pleasures
,
riches
,
honours
,
glory
and
such
like
.
Thirdly
,
the
will
accepts
of
the
motion
,
consents
,
plots
and
forecasts
for
the
accomplishment
,
the
affections
adde
heate
and
strength
,
the
heart
trauels
with
iniquitie
;
and
so
at
length
by
the
help
of
opportunitie
,
sinne
is
brought
forth
.
If
you
looke
vpon
the
Originall
in
S.
Iames
,
you
will
easily
gather
these
foure
degrees
.
Now
further
by
often
iteration
of
the
act
of
sinning
with
delight
and
custome
,
the
heart
is
hardned
;
so
that
no
terrour
of
iudgement
,
nor
promise
of
mercie
will
enter
.
Secondly
,
it
becomes
an
euill
heart
,
and
is
wholly
turned
into
sinne
,
it
drinkes
vp
iniquitie
like
water
,
and
feedes
vpon
it
,
as
the
horsleech
on
corrupt
blood
.
Thirdly
,
it
growes
an
vnfaithfull
heart
,
and
then
a
man
begins
to
say
within
himselfe
,
there
is
no
God
,
at
least
in
respect
of
prouidence
,
and
care
ouer
the
world
,
and
executions
of
iudgement
vpon
sinners
:
he
bids
him
depart
from
him
,
and
saies
to
him
;
I
desire
not
the
knowledge
of
thy
waies
;
who
is
the
Almighty
,
that
I
should
serue
him
?
Or
what
profit
should
I
haue
if
I
should
pray
vnto
him
?
Fourthly
followes
an
vtter
falling
away
from
God
,
grace
,
and
all
goodnesse
,
without
all
sense
,
checke
,
or
remorse
of
sinne
,
shame
,
and
his
most
accursed
state
;
and
so
immediately
from
this
height
of
sinne
,
into
the
fiercest
flamea
and
lowest
pit
of
hell
.
For
if
the
first
degree
deserue
eternall
death
,
what
confusion
must
befall
this
Babell
?
You
see
in
what
danger
he
is
that
giues
way
vnto
his
first
sinfull
motions
.
Lastly
,
a
principall
imployment
of
holy
wisedome
in
guarding
the
thoughts
,
is
spent
in
giuing
a
wise
and
humble
entertainement
vnto
the
good
motions
of
Gods
blessed
spirit
:
and
in
furnishing
and
supplying
the
mind
with
store
of
profitable
and
godly
meditations
.
For
as
vnregenerate
men
giue
commonly
easie
passage
to
pleasing
worldly
thoughts
;
but
suppresse
gratious
stirrings
,
&
inclinations
to
godly
sorrow
,
repentance
&
sincerity
;
as
though
they
were
tentations
to
precisenes
:
so
contrarily
Gods
child
labours
by
all
meanes
to
stoppe
the
way
to
the
first
sinfull
sensuall
thoughts
;
but
alwaies
desires
with
speciall
humilitie
,
and
reuerence
to
imbrace
all
the
motions
of
Gods
spirit
,
warranted
and
grounded
in
his
word
:
Hee
deerely
and
highly
esteemes
them
,
cherisheth
and
feeds
them
with
spirituall
ioy
,
and
thankfulnesse
of
heart
,
with
prayer
,
meditation
and
practise
.
For
if
a
man
begin
once
to
be
neglectiue
of
godly
motions
,
by
little
and
little
he
grieues
the
spirit
;
at
length
he
quencheth
it
,
at
last
he
is
in
danger
of
despighting
it
;
if
not
by
profession
and
directly
,
yet
in
his
practise
,
and
by
an
indirect
opposition
,
in
slandering
and
persecuting
spirituall
graces
in
Gods
children
.
Besides
this
worthie
care
of
entertaining
and
nourishing
good
motions
,
hee
is
prouident
to
gather
and
treasure
vp
store
of
good
matter
and
heauenly
businesses
for
the
continuall
exercise
of
his
mind
:
left
that
noble
power
of
his
soule
should
be
taken
vp
with
trisles
and
vanitie
,
feede
vpon
earth
,
or
weare
and
wast
it selfe
with
barren
and
lumpish
melancholie
.
Hee
is
much
grieued
and
vexed
if
he
find
at
any
time
his
heart
caried
away
with
transitorie
delights
,
carnall
and
vnprofitable
thoughts
;
or
his
mind
musing
impertinently
,
and
gazing
vpon
the
painted
and
vanishing
glory
of
the
world
:
Especially
sith
there
is
such
plentifull
and
pretious
choice
of
best
meditations
,
obuious
to
euery
Christian
,
able
to
fill
with
endlesse
contentment
all
the
vnderstandings
of
men
and
Angels
for
euer
.
As
the
incomprehensible
gloriousnesse
of
God
,
in
the
infinite
beauty
of
his
owne
immediate
Maiesty
,
and
sacred
attributes
in
his
word
and
workes
;
in
his
iudgements
and
mercies
;
in
his
Church
and
Sacraments
.
The
miraculousnesse
of
our
redemption
,
and
all
the
comfortable
and
glorious
passages
thereof
.
The
great
mysterie
of
godlinesse
,
the
power
of
grace
,
trade
of
Christianity
and
course
of
sanctification
;
matter
of
sweetest
contemplation
.
Concerning
our selues
there
is
to
be
thought
vpon
all
the
affaires
of
our
calling
,
the
particulars
,
perplexities
,
and
cases
of
conscience
incident
vnto
them
.
Our
present
vilenesse
,
and
fearefull
infirmities
;
the
miseries
and
frailtie
of
this
life
;
the
traines
of
Satan
,
the
terrors
of
hell
;
that
great
iudgement
,
euen
at
hand
.
In
our
spirituall
state
,
how
to
preserue
our
first
loue
,
escape
relapses
,
grow
in
grace
,
keepe
a
good
conscience
,
come
to
heauen
.
And
when
the
●ie
of
our
vnderstanding
is
dazled
with
those
higher
considerations
,
or
wearied
with
these
inferiour
;
it
might
refresh
it selfe
with
the
speculatiue
fruition
of
many
inuisible
comforts
,
with
variety
of
heauenly
things
,
concerning
the
immortality
of
our
soules
,
the
large
promises
of
euerlasting
blessednesse
,
the
glorious
rising
againe
of
our
bodies
,
the
ioyes
and
rest
of
Gods
saints
aboue
,
and
that
which
is
the
crowne
and
conclusion
of
all
,
our
owne
most
certaine
blissefull
state
of
happinesse
and
eternity
in
the
second
world
.
If
men
had
grace
and
comfort
to
enlarge
their
harts
to
such
meditations
as
these
;
what
roome
would
there
be
for
earthli-mindednes
,
vanities
and
impertinencies
,
much
lesse
for
proud
,
ambitious
,
couetous
,
lustfull
,
enuious
and
reuengefull
thoughts
.
Thus
far
of
the
care
and
conscience
of
the
true
Christian
,
in
watching
ouer
and
guiding
his
thoughts
;
which
is
a
speciall
marke
of
difference
from
all
states
of
vnregeneration
:
for
the
regenerate
onely
keepe
the
last
commandement
;
which
rectifies
the
inward
motions
of
the
heart
.
Now
lastly
in
a
fourth
place
,
and
in
a
word
;
Gods
child
is
distinguished
from
the
formall
hypocrite
,
in
respect
of
the
issue
of
his
thoughts
.
The
most
comfortable
and
sanctified
soule
,
is
neuer
in
such
perpetuall
serenitie
,
but
that
it
is
sometimes
as
it
were
ouerclouded
with
dumps
of
heauinesse
;
and
inwardly
disquieted
with
it
owne
motions
,
or
the
suggestions
of
Satan
.
While
this
flesh
is
vpon
it
,
it
shall
be
sorrowfull
;
and
while
it
is
in
this
vale
of
teares
,
it
must
mourne
.
There
is
not
an
heart
so
sweetely
and
resoluedly
composed
for
heauen
;
but
is
sometimes
dissetled
with
thoughts
of
indignation
:
And
that
especially
,
as
appeareth
by
Dauid
,
Psalm
.
37.
and
73.
When
follie
is
set
in
great
excellencie
;
when
men
neither
of
worth
,
conscience
,
or
ingenuitie
,
are
aduanced
to
high
roomes
,
domineere
in
the
world
,
and
imperiously
insult
ouer
sincerity
;
when
the
wicked
prosper
,
and
spread
themselues
in
fresh
pleasures
and
honours
like
greene
Bay-trees
;
when
those
haue
their
eyes
standing
out
for
fatnes
,
and
more
then
heart
can
wish
;
to
whom
pride
and
insolencie
are
as
a
chaine
,
and
who
are
couered
with
prophanenesse
and
crueltie
,
as
with
a
garment
.
But
here
marke
the
diff●●ence
.
Discontentfull
discourses
in
the
mind
of
the
formall
hypocrite
either
breake
out
into
desperate
conclusions
,
and
fearefull
horrour
,
although
this
be
but
seldome
;
(
for
commonly
this
kind
of
vnregenerate
man
liues
flourishingly
,
and
dies
fairely
in
the
eye
of
the
world
:
exemplarie
,
and
irrecouerable
despaire
in
this
life
,
doth
oftnest
befall
either
the
notorious
sinner
,
the
meere
ciuill
honest
man
,
or
especially
the
grosse
hypocri●e
;
)
therefore
I
would
rather
say
that
in
him
such
discontentfull
debatements
,
are
either
appeased
by
some
opposite
conceit
of
stronger
worldly
comfort
;
abandoned
by
entertainment
of
outward
mirth
;
diuerted
by
companie
,
pleasures
,
and
ioyfull
accidents
,
composed
by
worldly
wisedome
or
the
like
.
But
heauie-hearted
thoughts
in
Gods
child
,
though
for
a
while
not
vtterly
without
some
aspersion
of
distrust
,
fretting
,
and
discontent
;
yet
commonly
at
length
being
mingled
with
faith
,
and
managed
with
spirituall
wisedom
;
by
the
grace
of
God
,
breake
out
into
fairer
lightening
of
comfort
,
greater
heate
of
zeale
,
more
liuely
exercise
of
faith
,
gratious
speeches
,
and
many
blessed
resolutions
.
I
will
but
onely
giue
one
instance
,
and
that
in
Dauid
,
a
man
of
singular
experience
in
spirituall
affaires
.
Looke
the
beginnings
of
the
62.
and
73.
Psalmes
.
And
you
shall
find
Dauid
to
haue
beene
in
a
heauie
dumpe
,
and
sore
conflict
in
his
owne
heart
with
strong
tentations
vnto
impatiencie
.
He
recounts
the
issue
,
of
the
dispute
with
himselfe
,
in
the
beginnings
of
these
Psalmes
.
Yet
saith
he
in
the
73.
for
all
this
God
is
good
vnto
Israel
:
euen
to
the
pure
in
heart
.
In
the
62.
Yet
let
diuels
and
men
rage
and
combine
,
yet
my
soule
keepeth
silence
vnto
God
,
of
him
commeth
my
saluation
,
&c.
His
many
wrongs
,
vexations
and
indignities
together
with
the
implacable
malice
,
and
impotent
insultations
of
his
aduersaries
,
had
no
doubt
a
little
before
much
run
in
his
mind
.
Let
vs
conceiue
such
as
these
to
haue
beene
his
thoughts
;
and
that
thus
or
in
the
like
maner
;
hee
communed
and
confered
with
his
royall
selfe
.
Lord
,
thinks
he
with
himselfe
;
I
haue
with
lowest
humilitie
,
and
vprightnesse
of
heart
resigned
mine
owne
soule
;
nay
,
I
haue
vowed
and
resolued
that
my
crowne
and
scepter
,
my
court
and
whole
kingdome
,
shall
for
euer
bee
seruiceable
to
my
gratious
God
,
and
that
great
maiesty
aboue
.
My
mind
is
neuer
truely
pleased
and
ioyfull
;
but
when
it
is
gazing
and
meditating
vpon
the
excellent
beautie
of
his
glorious
Being
;
vpon
his
bottomlesse
goodnes
,
and
immeasurable
greatnesse
.
His
word
and
sacred
lawes
are
better
and
dearer
vnto
me
,
then
thousands
of
gold
and
siluer
.
His
Saints
vpon
earth
are
onely
my
solace
,
and
their
sincerity
the
delight
of
mine
heart
.
For
mine
innocency
,
from
those
imputations
which
are
charged
vpon
mee
,
I
dare
appeale
vnto
the
strictest
Tribunall
of
heauen
.
Why
then
how
comes
it
to
passe
,
that
I
am
become
a
spectacle
of
disgrace
and
contempt
,
to
heauen
and
earth
,
to
men
and
Angels
,
to
Gods
people
,
and
that
which
grieues
me
more
,
to
Gath
and
Askelon
?
Saul
,
for
all
the
seruice
I
haue
done
to
hi●
▪
and
to
the
State
,
hunts
me
vp
and
downe
like
a
Partridge
in
the
mountaines
.
Dogged
Doeg
,
he
hath
informed
against
Ahimelech
for
releeuing
me
;
and
so
caused
the
sacred
blood
of
85.
Priests
to
be
spilt
as
water
vpon
the
ground
.
Malice
and
furie
driue
me
into
the
wildernesse
,
(
for
Lions
and
Tigers
are
more
mercif●●
,
then
madded
and
enraged
prophanenes
:
)
but
there
the
barbarous
Ziphims
haue
betraied
me
to
the
King
.
I
am
railed
vpon
,
not
onely
by
base
and
worthlesse
companions
,
by
fellowes
of
prostituted
conscience
and
conuersation
,
that
were
tolerable
:
but
euen
Princes
,
and
those
that
sit
in
the
gate
speake
against
me
.
Not
only
drunkards
make
songs
and
iest
vpon
me
:
but
euen
great
men
,
with
authoritie
and
imperiousnesse
carrie
in
triumph
my
distressed
,
and
forsaken
innocencie
.
Nay
,
&
that
which
is
the
complement
of
miserie
and
discomfort
;
mine
owne
familiars
,
with
whom
I
haue
many
times
sweetly
and
secretly
consulted
,
they
haue
also
deceiued
me
,
as
a
brook
;
and
as
the
rising
of
the
riuers
,
they
are
passed
away
.
But
marke
now
the
issue
of
this
conflict
,
and
inward
dispute
with
himself
.
Had
a
notorious
sinner
bin
in
these
straits
,
perhaps
hee
would
haue
burst
out
into
desperate
conclusions
and
furious
attempts
,
Had
a
Papist
bin
here
,
he
would
presently
haue
had
recourse
vnto
the
Iesuits
fellowes
,
which
are
by
definition
,
refined
and
sublimated
Friers
,
composed
all
of
fire
,
bloud
and
gunpowder
,
inspired
by
the
powers
of
darknesse
,
with
a
transcendent
rage
against
Gods
truth
,
sworne
solemnely
in
the
blackest
consistory
of
hell
,
to
the
death
of
Kings
,
desolation
of
States
,
combustion
of
the
whole
Christian
world
,
and
destruction
of
infinite
soules
.
These
men
would
presently
haue
addrest
some
bloody
and
prodigious
villaine
with
a
kniffe
,
poyson
or
gunpowder
to
haue
killed
the
King
,
and
to
haue
blowne
vp
Saul
,
and
all
his
court
.
Had
a
formall
hypocrite
bin
in
this
case
,
seeing
these
crosses
and
miseries
befall
him
;
he
perhaps
would
haue
presently
recoiled
from
these
courses
of
opposition
,
though
in
a
good
cause
,
closed
with
some
great
man
in
the
court
,
and
cast
himself
into
the
current
of
the
times
.
But
marke
Dauids
cariage
in
this
point
:
his
noble
〈◊〉
like
a
glorious
Sunne
,
breaks
thorow
these
clouds
,
and
stormes
of
inward
troubles
,
these
strong
temptations
to
impatiencie
and
discontent
;
he
puts
on
more
strength
of
faith
and
patience
,
and
shines
brighter
in
all
spirituall
graces
,
me
thinkes
hee
reacheth
the
very
meridian
of
all
Christian
comfort
and
high
resolution
.
For
as
you
may
see
in
the
forecited
62.
Psalme
:
He
doth
not
onely
fortifie
his
owne
hart
with
vnconquerable
confidence
in
God●
protection
;
but
also
with
an
holy
triumph
,
insults
ouer
the
insolencies
of
his
aduersaries
,
and
already
washeth
his
princely
feete
in
the
blood
of
the
wicked
.
Hee
tels
them
,
they
shall
bee
slaine
euery
mothers
sonne
of
them
,
and
that
in
feareful
and
horrible
manner
:
As
if
a
man
should
come
vpon
the
backe
of
a
rotten
and
tottering
wall
,
and
with
great
strength
and
furie
push
it
downe
:
euen
so
,
when
they
were
most
swelled
with
pride
and
prophanenes
,
the
wrath
and
vengeance
of
God
,
should
like
a
fierce
tempest
and
whirlewind
,
seaze
suddenlie
vpon
them
,
and
hurle
them
out
of
their
place
.
FINIS
.