THE
I.
SERMON
.
MATH.
6.1.2.3.4
.
Take
heede
that
ye
giue
not
your
almes
before
men
to
be
seene
of
them
,
or
else
you
shall
haue
no
reward
of
your
father
which
is
in
heauen
.
Therefore
when
thou
giuest
thine
almes
thou
shalt
not
make
a
trumpet
to
be
blowne
before
thee
,
as
the
hypocrites
do
in
the
Sinagogues
,
and
in
the
streetes
to
be
praised
of
men
:
verily
I
say
vnto
you
,
they
haue
their
reward
.
But
when
thou
doest
thine
almes
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
.
That
thine
almes
may
be
in
secret
,
and
thy
father
that
seeth
in
secret
will
reward
thee
openly
.
THE
drift
of
our
Sauiour
Christ
both
in
this
Chapter
,
and
in
the
Chapter
following
,
is
all
one
with
that
which
he
had
in
the
former
.
Namely
,
to
teach
his
followers
,
that
if
they
would
enter
into
the
kingdome
of
heauen
,
it
is
necessarie
that
their
righteousnesse
do
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
:
onely
with
this
difference
.
In
the
former
he
confuteth
the
doctrine
of
the
Scribes
and
Pharisees
,
and
in
these
two
he
noteth
and
condemneth
their
life
and
hypocrisie
.
From
which
obseruation
two
things
are
to
be
noted
.
First
,
that
aboue
all
things
the
Church
must
be
purged
from
false
doctrine
.
For
if
the
doctrine
be
not
whole
and
sound
,
it
cannot
be
that
the
life
should
be
ordered
aright
,
for
the
doctrine
of
the
Church
is
the
rule
of
mens
liues
,
if
the
rule
be
crooked
,
then
must
mens
liues
be
crooked
also
.
Secondly
,
if
the
doctrine
be
refined
and
throughly
purged
,
yet
is
it
not
sufficient
to
the
true
study
of
righteousnesse
,
vnlesse
also
the
life
be
rightly
instituted
,
and
purged
too
,
and
especially
from
hypocrisie
.
For
if
the
Carpenter
haue
neuer
so
straight
a
rule
,
yet
if
he
weare
it
alwayes
at
his
backe
,
and
do
not
thereby
square
out
his
worke
,
the
building
wil
go
but
crookedly
forward
.
And
in
like
manner
,
if
Christian
builders
haue
neuer
so
good
Preachers
amongst
them
,
and
the
doctrine
that
is
taught
by
them
neuer
so
sound
,
yet
if
they
cast
the
word
behind
them
,
and
hate
to
be
reformed
by
the
same
,
what
else
are
they
like
vnto
,
but
vnto
the
foolish
Carpenter
,
that
put
his
rule
at
his
backe
,
and
worketh
altogether
at
aduenture
,
to
the
spoiling
of
the
whole
building
,
and
vndoing
of
himselfe
,
with
shame
inough
of
all
that
behold
him
?
Take
heede
,
&c.
The
partes
of
this
admonition
are
two
,
negatiue
,
and
affirmatiue
.
In
the
first
part
we
are
admonished
what
to
auoide
in
giuing
of
our
almes
▪
In
the
second
part
we
are
shewed
what
to
do
.
Concerning
the
thing
that
is
to
be
auoided
note
we
three
things
.
First
what
it
is
.
Secondly
,
how
to
auoide
it
.
Thirdly
,
the
reason
why
it
must
be
auoided
.
For
the
first
,
the
thing
that
is
to
be
shunned
in
giuing
of
almes
is
vaineglory
,
and
that
hath
two
parts
.
First
,
inward
desire
of
the
same
.
Next
an
outward
shew
of
it
.
The
first
is
the
roote
,
the
second
is
the
leaues
and
the
branches
.
The
first
is
the
mother
,
the
second
is
the
daughter
.
The
first
is
the
poyson
,
the
other
is
the
signe
thereof
,
or
the
breaking
out
:
The
first
is
the
fountaine
,
the
second
is
the
streame
.
The
first
is
the
coale
,
the
second
is
the
flame
.
The
first
is
the
cause
,
the
second
is
the
effect
of
the
same
.
The
first
is
the
theefe
,
the
second
is
his
accessary
.
The
first
robbeth
God
of
his
honour
,
the
second
doth
publish
it
.
Therefore
both
the
first
and
the
second
be
damnable
:
neither
the
first
nor
the
second
are
sinnes
veniall
,
as
the
Papists
say
,
but
both
the
first
and
the
second
,
the
mother
and
the
daughter
,
without
faith
and
repentance
are
sinnes
eternally
mortall
.
And
therefore
our
Sauiour
Christ
saith
here
.
Take
heede
of
them
:
as
if
they
were
some
dangerous
enemies
to
the
soule
.
The
first
thing
therefore
to
be
taken
heed
of
,
is
all
inward
desire
of
vaineglory
,
or
worldly
praise
,
and
that
is
forbidden
in
the
first
verse
,
where
our
Sauiour
saith
,
Giue
not
to
be
seene
of
men
,
that
is
:
with
an
intent
,
purpose
,
or
desire
that
men
should
see
thee
and
commend
thee
for
it
.
Let
your
lights
shine
before
men
,
that
they
may
see
,
&c.
But
vaineglorious
giuing
in
publicke
is
forbidden
,
and
therefore
he
doth
not
simply
say
,
Do
not
your
almes
before
men
,
but
addeth
,
to
be
seene
of
them
,
condemning
that
end
,
which
is
first
in
heart
though
last
in
act
.
So
in
Math.
5.16
.
he
saith
not
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
you
,
but
that
they
seeing
your
good
workes
may
glorifie
God
,
your
heauenly
father
,
who
worketh
both
the
will
and
the
deed
.
So
then
we
see
that
it
is
not
simply
euill
to
do
good
workes
in
the
view
of
men
,
nay
rather
it
is
good
so
to
do
,
to
glorifie
God
,
and
encourage
others
.
God
is
much
glorified
,
when
his
children
walke
like
their
father
,
being
mercifull
as
their
heauenly
father
is
mercifull
,
though
not
in
that
degree
of
mercie
,
yet
in
mercy
of
the
like
nature
,
heauenly
,
bountifull
,
free
,
and
harmelesse
.
By
the
death
of
Christ
he
was
knowne
to
be
the
naturall
sonne
of
God
,
and
by
the
good
life
of
Christians
aswell
as
by
their
death
,
it
may
be
knowne
that
they
are
the
adopted
sonnes
of
God
.
For
when
Christ
died
there
was
a
strange
alteration
of
nature
,
the
earth
did
shake
,
the
powers
of
heauen
lost
their
power
,
the
graues
opened
,
the
dead
arose
;
there
was
darknesse
vpon
the
face
of
the
earth
,
as
if
day
had
bene
turne
into
night
,
which
when
men
saw
they
confessed
:
yea
the
very
enemies
of
Christ
himselfe
confessed
to
the
glorie
of
the
diuine
power
,
saying
,
doubtlesse
this
was
the
sonne
of
God
.
So
when
Christians
dye
to
the
world
and
liue
vnto
God
,
when
they
by
the
power
of
Gods
spirit
,
do
crucifie
sinne
and
quicken
righteousnesse
,
there
is
also
a
great
alteration
in
nature
,
their
nature
is
refined
by
grace
,
their
night
is
turned
into
day
,
and
their
day
into
night
,
their
present
shame
is
their
glorie
,
and
their
former
glory
is
their
shame
,
their
dead
affections
are
raised
vp
,
the
deuowring
graues
of
their
hard
harts
being
opened
,
and
now
they
speake
,
and
do
,
and
studie
otherwise
then
they
did
,
and
not
like
other
men
.
In
a
word
as
Christs
death
was
not
like
other
mens
death
,
so
Christians
liues
are
not
like
other
mens
liues
.
Christs
funerals
were
solemnized
by
the
Sunne
and
the
Moone
,
by
the
powers
of
heauen
,
by
the
graues
and
the
dead
,
by
the
earth
and
the
stones
,
and
all
the
insensible
creatures
,
whereof
in
their
kind
some
blushed
,
some
trembled
,
some
fainted
,
and
all
mourned
for
the
death
of
their
Lord
,
and
feared
(
seeing
such
things
happen
to
their
Soueraigne
)
an
vtter
dissolution
of
themselues
and
all
nature
.
These
things
were
not
looked
for
in
the
world
,
nor
regarded
at
worldly
mens
funerals
,
yea
such
as
beseeme
not
the
Princes
of
the
nations
:
so
Christians
liues
and
deaths
too
are
solemnized
and
graced
with
the
ornaments
of
the
spirit
,
and
the
ioy
of
heauenly
Angels
,
with
the
fruites
of
righteousnesse
,
&
the
applause
of
the
godly
,
things
not
regarded
of
the
wicked
,
nor
beseeming
the
helhounds
of
this
world
:
But
doubtlesse
when
men
see
these
lights
,
they
must
needes
glorifie
God
,
and
say
God
hath
done
great
things
for
them
,
and
when
the
wicked
themselues
see
such
an
alteration
in
them
as
they
may
stand
a
farre
off
,
and
wonder
at
,
but
neuer
attaine
vnto
,
they
must
be
enforced
spite
of
their
hearts
to
giue
God
the
glorie
,
as
Achan
did
,
saying
,
this
is
the
truth
,
and
so
it
was
,
and
as
the
Iewes
did
,
doubtlesse
these
were
good
men
,
the
sonnes
and
daughters
of
God
.
A
man
may
by
their
behauiour
know
of
whose
bringing
vp
they
were
,
by
their
habite
and
spirituall
attire
,
a
man
may
discerne
them
to
be
the
Citizens
of
the
heauenly
Ierusalem
.
Blessed
be
God
,
in
so
much
as
they
must
go
a
little
farther
with
the
wicked
in
the
book
of
Wisedome
:
and
say
,
we
are
fooles
and
they
are
wise
,
howsoeuer
we
counted
their
life
madnesse
before
:
we
are
they
that
played
the
madmen
,
and
haue
wearied
our selues
in
the
wayes
of
vnrighteousnesse
.
And
with
Balam
:
Oh
that
we
might
dye
the
death
of
the
righteous
,
and
that
our
last
end
might
be
like
vnto
theirs
.
And
thus
we
see
how
for
the
glorifying
of
God
in
this
life
,
it
is
necessary
for
Christians
to
exercise
workes
of
mercy
,
as
giuing
of
almes
,
and
other
good
workes
appointed
of
God
in
his
word
,
euen
before
men
.
As
it
is
necessary
for
the
glory
of
God
,
so
also
is
it
as
necessary
for
the
encouragement
of
the
godly
.
And
first
of
the
painefull
Pastor
,
and
Minister
of
the
word
,
and
then
of
other
Christians
.
To
the
godly
Minister
it
is
no
small
comfort
,
and
encouragement
,
when
he
shall
see
the
Lords
people
vnder
his
charge
,
fruitfull
in
good
workes
aswell
as
in
good
words
.
For
then
shall
he
see
the
fruite
of
his
labours
,
when
after
his
labour
he
seeth
them
fruitfull
in
all
maner
of
good
workes
:
and
on
the
other
side
,
when
they
receiue
the
word
in
vaine
,
he
may
feare
that
he
hath
laboured
in
vaine
,
in
vaine
I
say
as
touching
their
conuersion
,
though
not
simply
in
vaine
otherwise
,
for
the
word
of
God
is
neuer
preached
in
vaine
,
whether
men
beleeue
it
or
no
,
heare
it
or
no
,
being
euer
either
a
sauour
of
life
to
life
,
or
of
death
vnto
death
:
and
comming
as
the
raine
which
neuer
returneth
in
vaine
,
but
either
watereth
the
earth
,
or
drowneth
it
:
and
maketh
the
ground
to
bring
forth
either
corne
or
cockle
,
sweet
flowers
or
stinking
weedes
,
whereof
the
one
shall
be
preserued
,
and
the
other
rooted
vp
,
and
cast
out
vpon
the
dunghill
.
The
husbandman
is
encouraged
to
follow
his
husbandry
when
his
vines
are
fruitfull
,
and
his
haruests
plentiful
,
growing
timely
,
ripening
kindly
,
&
yeelding
abundantly
:
and
no
lesse
is
Gods
husbandman
the
minister
of
the
word
encouraged
by
the
timely
growing
,
kindly
ripening
,
and
plentifull
yeelding
of
his
charge
the
Lords
husbandrie
,
after
he
hath
taken
paines
amongst
them
.
The
shepheard
loueth
not
only
to
heare
his
flocke
bleate
like
sheepe
,
and
go
to
the
greene
pastures
,
but
also
when
time
commeth
he
expecteth
their
fleece
for
his
gaine
,
and
their
yong
for
the
increase
of
his
flocke
.
So
the
shepheards
of
our
soules
loue
more
to
see
the
flocke
of
Christ
yeeld
their
loue
,
to
the
encouragement
of
their
shepheards
,
and
the
increase
of
good
workes
,
for
the
enlarging
of
the
flocke
of
Christ
,
then
only
to
heare
them
speake
and
●alke
like
Christians
.
It
was
an
incouragement
to
Paule
to
trauell
in
birth
among
the
Galathians
,
when
he
was
in
hope
to
bring
them
foorth
vnto
Christ
,
or
to
beger
Christ
in
their
hearts
.
What
had
that
blessed
Apostle
to
boast
of
when
he
came
at
Macedonia
,
but
of
the
zeale
of
the
Corinthians
?
and
when
he
came
at
Achaia
,
what
ioy
was
it
vnto
him
to
report
of
the
forwardnesse
and
liberality
of
the
Macedonian
Christians
?
As
the
minister
of
Christ
is
encouraged
by
the
lights
,
that
is
,
the
good
workes
of
Christians
shining
before
men
,
so
are
other
Christians
also
no
lesse
confirmed
,
and
drawne
forward
to
do
the
like
.
So
the
readinesse
of
the
Corinthians
,
Iron
sharpneth
yron
(
sayth
Salomon
)
so
the
face
of
a
friend
sharpneth
a
friend
,
Simon
Peter
,
take
heede
(
as
our
Sauiour
willeth
)
that
ye
giue
not
your
almes
before
men
to
be
seene
of
men
,
that
is
,
with
a
desire
of
praise
,
and
vaine-glorie
.
It
is
the
affection
that
maketh
or
marreth
all
our
actions
,
and
is
the
thing
that
is
more
respected
with
the
Lord
,
then
the
outward
action
it selfe
be
it
neuer
so
good
:
The
Lord
pondereth
the
spirits
,
that
is
:
he
considereth
with
what
affections
things
be
done
.
S.
Paule
,
who
therefore
had
a
messenger
of
Sathan
sent
to
buffet
him
,
that
is
:
he
had
a
part
vnregenerate
to
humble
him
,
lest
he
should
be
exalted
aboue
measure
,
by
reason
of
those
reuelations
which
he
had
giuen
him
,
How
many
do
giue
and
forgiue
to
be
seene
of
men
?
How
many
haue
Sermons
and
Dole
at
their
burials
only
to
be
praised
of
men
?
How
many
heare
the
word
,
and
daily
frequent
the
exercises
of
religion
,
onely
to
be
seene
of
men
?
How
many
do
lend
and
giue
their
word
vainegloriously
,
to
be
praised
of
men
?
How
many
do
build
aloft
like
Nimrods
,
euen
till
Babel
(
that
is
to
say
,
confusion
)
fall
vpon
their
heads
,
and
onely
to
get
a
name
amongst
men
?
How
many
haue
euen
confessed
their
faultes
and
wept
for
their
sinnes
too
,
euen
to
be
seene
of
men
?
How
many
comming
through
Cathedrall
churches
,
kneele
downe
by
a
pillar
as
though
they
prayed
,
onely
to
be
seene
of
men
?
And
might
not
Osorius
the
Papist
himselfe
be
as
vaineglorious
as
another
,
when
he
wrote
a
booke
,
de
contemnenda
gloria
,
in
contempt
of
vaineglorie
?
As
many
rufflers
in
the
Church
make
most
glorious
Sermons
in
praise
of
mortification
,
and
sanctification
,
when
themselues
are
most
vaine
.
This
humour
waiteth
vpon
vs
all
,
and
maketh
all
that
we
do
fruitlesse
before
God
:
and
therefore
in
all
our
actions
ought
carefully
to
be
prayed
against
,
as
we
are
taught
by
our
Sauiour
himselfe
,
hallowed
be
thy
name
Lord
:
and
with
Dauid
:
Not
vnto
vs
ô
Lord
,
not
vnto
vs
,
but
to
thy
name
let
the
praise
be
giuen
:
for
to
vs
belongeth
nothing
but
shame
of
faces
.
This
humor
of
vaineglorie
doth
steale
craftily
vpon
vs
,
and
doth
subtilly
beguile
vs
:
therefore
take
heede
of
it
saith
Christ
.
It
lurketh
in
the
heart
,
as
dregges
in
their
vessell
;
if
great
heede
be
not
taken
it
will
rise
vp
and
marre
the
wine
.
It
is
like
a
faire
spoken
theefe
at
the
doore
,
who
if
thou
take
not
heed
of
him
,
will
get
in
and
spoile
thee
before
thou
be
aware
.
It
is
like
a
heard
of
Players
,
who
with
their
varietie
of
bewitching
vanities
,
do
cause
men
willingly
to
be
robbed
of
them
.
It
is
like
a
moth
,
that
if
thou
take
not
heede
of
it
,
will
breede
in
thy
soules
garment
and
spoile
it
.
It
is
like
leauen
,
a
litle
whereof
will
sower
the
whole
lumpe
of
dough
.
It
is
like
Ioab
and
Iudas
,
who
kill
when
they
kisse
,
and
stab
when
they
embrace
.
In
a
word
,
it
is
a
disease
that
maketh
many
to
die
euen
laughing
,
and
sometime
depriueth
them
of
their
wits
.
Therefore
take
heede
of
it
,
saith
Christ
,
it
is
a
very
daungerous
euill
:
take
heede
you
giue
not
before
men
to
be
seene
of
men
.
Therefore
when
thou
giuest
thine
almes
,
thou
shalt
not
make
a
trumpet
to
be
blowne
before
thee
,
&c.
As
before
our
Sauiour
Christ
forbiddeth
all
inward
affectation
of
worldly
praise
,
so
here
he
condemneth
all
outward
shew
of
vaineglorie
,
and
all
ostentation
of
a
vaineglorious
mind
in
giuing
of
almes
.
According
to
which
rule
the
Apostle
saith
:
Abstaine
from
all
appearance
of
euill
.
Now
this
was
in
the
Scribes
and
Pharisees
very
grosse
hypocrisie
and
palpable
.
For
first
,
they
must
haue
their
almes
giuing
proclaimed
by
sound
of
trumpet
.
Secondly
,
not
in
any
priuate
place
,
but
in
the
sinagogues
,
the
most
publike
and
notorious
places
that
were
.
For
their
proclamation
of
the
matter
by
sound
of
trumpet
,
they
might
pretend
some
excuse
,
and
that
reasonable
in
shew
too
,
as
thereby
to
call
the
poore
together
:
for
hypocrites
are
neuer
without
their
pretences
and
excuses
.
Whatsoeuer
those
hypocrite●
might
seeme
to
pretend
for
their
trumpet
,
it
would
not
serue
their
turne
,
neither
before
God
,
who
knoweth
the
thoughts
and
intents
of
the
heart
long
before
they
be
conceiued
,
nor
yet
before
men
,
who
by
the
light
of
common
reason
are
able
in
some
measure
to
descrie
hypocrisie
,
in
that
and
the
like
action
.
And
doubtlesse
it
could
not
be
otherwise
then
an
euident
note
of
vaineglorie
in
them
:
for
what
needed
they
make
any
proclamation
for
the
matter
?
had
they
not
their
Elders
?
had
they
not
also
their
Deacons
and
ouerseers
for
the
poore
,
that
knew
well
who
had
neede
of
almes
?
might
they
not
enquire
of
them
?
or
could
they
not
trust
them
with
their
contribution
?
or
if
they
must
needes
make
it
knowne
to
all
the
world
,
when
they
would
deale
their
dole
,
had
they
no
other
way
to
publish
it
by
,
but
by
sound
of
trumpet
?
A
bell
might
haue
bene
tolled
,
if
they
had
any
,
or
if
they
had
none
,
a
bill
might
haue
bene
set
vp
,
or
a
messenger
might
haue
bene
sent
to
the
houses
of
the
poore
:
yet
none
of
these
waies
would
serue
the
turne
but
a
trumpet
must
be
blowne
before
them
,
whereby
they
might
be
honoured
,
and
admired
after
a
mere
stately
and
princely
manner
.
Whereby
likewise
they
did
sufficiently
bewray
their
ambitious
humor
:
and
therein
did
they
not
a
little
forget
themselues
:
for
they
knew
by
the
lawe
of
Moses
(
which
they
had
amongst
them
,
and
was
read
daily
in
their
sinagogues
)
that
trumpets
were
not
appointed
to
any
such
end
or
vse
,
as
they
put
them
vnto
.
For
in
the
tenth
of
Numbers
,
from
the
second
verse
to
the
ninth
,
it
is
euident
that
trumpets
were
appointed
onely
for
the
assembling
of
the
congregation
,
and
for
the
remouing
of
the
campe
:
the
manner
of
vsing
them
is
more
at
large
there
set
foorth
,
to
which
place
I
referre
them
that
are
desirous
to
know
the
same
more
fully
.
Againe
in
other
places
of
the
Scripture
,
we
shall
see
that
they
were
vsed
at
the
coronation
of
Princes
,
in
managing
of
warre
,
and
solemnizing
of
Princely
affaires
,
or
businesse
of
State
,
and
not
otherwise
:
as
when
Salomon
was
proclaimed
King
at
Gihon
,
Is
not
this
the
carpenters
sonne
?
But
we
(
when
we
see
such
princely
ornaments
,
and
solemnities
taken
vp
amongst
countrie
clownes
,
or
other
inferiour
persons
of
base
estate
and
meane
calling
)
may
well
say
in
defacing
of
such
insolent
fooles
:
Is
not
this
the
Carpenter
?
and
is
not
that
the
bramble
,
that
hath
so
exalted
himselfe
aboue
the
trees
of
the
forest
?
What
would
these
persons
do
,
and
how
would
they
be
honoured
,
if
their
place
,
and
authoritie
,
and
birth
,
and
wealth
,
did
answer
their
humour
?
Nimrod
neuer
builded
so
high
as
they
would
build
:
Absalon
had
neuer
so
many
men
running
before
him
as
they
would
haue
:
Nebuchadnezzar
the
King
of
pride
,
neuer
strouted
it
so
in
his
pallace
,
as
they
would
strout
it
.
Diues
was
neuer
so
daintie
in
his
diet
,
not
so
costly
in
his
habite
,
nor
so
hard-harted
to
Lazarus
,
as
they
would
be
:
Iezabel
was
neuer
such
a
painted
harlot
,
as
some
of
them
would
be
:
Michol
was
neuer
such
a
scoffer
at
the
zeale
of
Dauid
her
Lord
and
husband
,
as
they
would
be
:
Herods
mincing
minion
,
and
dauncing
damsell
,
did
neuer
so
trip
it
as
they
would
trippe
it
.
If
those
daies
should
come
,
as
they
are
not
farre
off
,
then
it
were
good
for
Iohn
Baptist
to
looke
to
his
head
,
and
for
Naboth
to
his
vineyard
,
and
Dauid
to
his
kingdome
and
life
too
.
For
who
so
cruell
as
the
harlot
,
that
is
made
a
mother
before
her
time
?
and
who
so
loftie
and
lustie
as
the
bramble
,
that
is
exalted
beyond
his
desert
?
Wo
to
the
children
that
haue
such
to
their
parents
,
and
wo
to
the
tenants
that
should
hold
of
such
Landlords
,
and
wo
to
the
subiects
where
such
should
dominere
,
and
wo
to
the
sicke
where
such
are
Phisitions
,
whose
teeth
would
teare
as
fast
as
their
tongue
would
licke
:
whose
Phisicke
must
be
recompenced
with
the
skinne
of
their
patients
.
Wo
to
those
souldiers
that
haue
such
to
their
captaines
,
and
to
those
horses
that
haue
such
for
their
riders
.
And
doubtlesse
,
great
is
the
abuse
on
both
sides
in
these
degenerate
daies
,
wherein
all
things
are
so
growne
out
of
order
and
kind
.
For
as
the
ploughman
in
some
places
,
can
scarce
be
knowne
from
a
Gentleman
,
nor
a
carter
from
a
Courtier
,
nor
a
Gentleman
from
a
Nobleman
,
nor
a
Milk-maid
from
a
Ladie
:
so
on
the
other
side
is
it
obserued
as
a
fault
in
persons
of
state
and
high
degree
,
that
they
do
so
much
abase
themselues
(
what
the
cause
is
God
knoweth
)
and
obscure
the
light
and
glorie
that
God
hath
giuen
them
,
that
a
man
can
hardly
know
them
as
they
go
or
ride
,
from
persons
of
farre
meaner
estate
then
they
be
of
:
vertitur
hoc
vitio
,
&c.
this
is
a
vice
which
many
take
to
be
a
vertue
.
They
that
weare
silke
,
and
costly
apparell
are
in
Kings
Courts
,
saith
Christ
,
to
shew
that
Princes
,
and
those
which
attend
vpon
Princes
,
should
go
otherwise
then
other
men
:
that
is
,
it
is
a
lawfull
for
them
to
take
and
vse
for
difference
sake
,
those
ornaments
and
dignities
,
which
God
hath
annexed
vnto
their
places
and
degrees
:
alwaies
prouided
,
that
no
man
goeth
beyond
his
calling
and
abilitie
,
but
a
degree
vnder
,
rather
then
beyond
:
and
that
they
take
not
that
honour
to
themselues
,
as
Herod
did
,
which
should
be
giuen
to
God
.
Some
are
so
high
minded
and
phantasticall
withall
,
that
to
be
of
euery
fashion
they
will
borrow
of
euery
man
:
and
then
they
may
go
one
degree
further
,
then
that
Philosopher
took
,
who
said
:
Omnia
mea
mecum
porto
:
I
carrie
all
my
goods
with
me
:
for
these
may
say
so
:
Omnia
mea
:
I
carrie
all
my
goods
about
me
:
which
they
may
easily
do
,
when
they
haue
metamorphosed
or
turned
their
great
Okes
into
gay
coates
,
and
their
farmes
into
farthings
,
and
their
fee
simples
into
simple
fees
,
and
their
rents
into
ruffes
,
and
their
lands
into
laces
:
for
that
indeede
is
the
way
to
bring
a
castle
into
a
capcase
:
and
then
they
may
well
play
the
king
and
the
begger
too
;
the
king
abroad
,
and
the
beggar
at
home
:
and
alwaies
cry
:
Omnia
nostra
nobiscum
portamus
:
and
more
too
,
may
another
answer
.
for
Non
solum
vestra
sed
aliena
,
non
tua
sed
mea
portas
:
not
only
their
own
but
other
mens
goods
too
they
weare
.
But
when
euery
bird
hath
her
owne
feather
againe
:
monet
cornicula
risum
:
the
naked
●hough
becometh
most
ridiculous
,
being
stript
of
her
borrowed
colours
.
It
was
well
with
old
Father
Latimer
that
reuerend
Father
and
religious
Bishop
,
and
constant
Martyr
of
Christ
,
when
he
could
answere
the
Courtiers
in
King
Edwards
daies
,
that
made
themselues
merrie
with
his
lether
coate
,
and
tell
them
to
their
faces
,
that
his
lether
coate
had
one
propertie
,
which
many
of
their
veluet
coates
had
not
:
and
what
was
that
?
forsooth
it
is
payed
for
quoth
he
,
and
so
are
not
many
of
yours
,
so
that
I
may
say
I
weare
none
but
my
owne
,
so
cannot
many
of
you
do
.
Neuer
a
merchant
,
nor
mercer
in
London
will
pull
me
by
the
sleeue
,
and
say
:
Sir
,
pay
for
your
coate
.
And
truly
me
thinke
such
an
answer
should
both
comfort
those
that
liue
within
compasse
,
and
shame
many
a
lustie
gallant
,
and
wanton
braue
Dame
in
these
daies
,
who
when
they
are
gotten
into
a
shoppe
booke
,
are
as
safe
as
if
they
were
in
a
castle
:
for
they
will
neuer
come
out
vntill
they
be
rent
out
.
Other
some
through
enuie
at
other
mens
estate
,
cannot
be
content
with
their
owne
,
and
therefore
play
the
toade
,
who
thought
by
swelling
to
be
as
bigge
as
the
oxe
,
but
he
burst
himselfe
with
his
swelling
before
he
could
be
a
quarter
so
bigge
,
and
so
doth
the
enuious
man
too
.
Others
are
called
to
high
place
,
and
to
beare
rule
with
maiestie
and
authoritie
,
and
of
these
two
,
many
are
content
to
forget
all
that
,
and
to
become
haile
fellow
with
euery
base
companion
at
cards
,
at
tables
,
at
dice
,
and
quaffing
,
and
so
liue
amongst
men
not
like
rulers
,
but
like
Aesops
blocke
,
drowned
in
the
bottome
of
carnall
and
base
delights
,
for
euery
frogge
to
leape
vpon
,
and
abuse
at
his
pleasure
.
These
men
while
they
neglect
and
abuse
those
good
meanes
which
God
hath
lent
them
,
to
grace
and
countenance
them
withall
,
do
liue
both
in
contempt
,
and
in
some
daunger
.
For
too
much
fond
familiaritie
breedeth
contempt
,
as
too
much
statelinesse
and
seueritie
breedeth
hatred
and
disdaine
,
because
there
is
feare
without
loue
.
So
an
vnarmed
man
many
times
emboldneth
a
theefe
,
and
euen
a
valiant
Gentleman
being
alone
,
doth
not
a
litle
encourage
his
enemie
to
set
vpon
him
,
or
to
lye
in
waite
for
him
,
because
he
knoweth
,
that
although
when
he
hath
his
men
with
him
,
he
is
like
a
threefold
cable
which
cannot
easily
be
broken
,
yet
being
alone
,
he
is
but
as
a
single
cable
,
or
rather
as
one
vntwisted
that
can
easily
be
twitched
in
peeces
.
Therefore
to
conclude
this
point
:
let
the
abuse
on
both
sides
be
taken
away
,
and
let
persons
of
state
vse
their
stately
ornaments
,
and
instruments
to
the
glory
of
God
,
and
good
of
their
countrie
,
and
themselues
.
And
seeing
as
such
things
are
appointed
to
put
a
difference
betweene
the
superiour
and
the
inferiour
,
let
not
any
presume
to
vse
any
noble
or
princely
ceremonie
,
for
the
solemnizing
of
his
meane
and
base
affaires
:
but
remember
what
our
Sauiour
saith
here
in
my
text
:
When
thou
giuest
thine
almes
,
cause
not
a
trumpet
to
be
blowne
before
thee
.
And
so
much
for
the
first
point
,
namely
,
the
thing
that
is
to
be
auoyded
.
THE
II.
SERMON
.
Take
heed
(
saith
our
Sauior
Christ
in
another
place
)
watch
and
pray
,
lest
ye
fall
into
tentation
:
to
shew
that
there
is
no
true
heedfulnesse
without
watching
and
prayer
;
and
without
such
kind
of
heede
taking
,
we
soone
fall
into
tentation
.
This
watchfull
heedinesse
,
and
heedie
watchfulnesse
,
is
that
which
S.
Paul
calleth
circumspect
walking
:
Ephe.
5.
and
the
prophane
persons
of
the
world
by
a
nickename
call
precisenesse
and
Puritanisme
.
Well
whatsoeuer
the
world
doth
call
it
or
account
of
it
,
it
sufficeth
the
godly
wise
,
that
wisedom
it selfe
hath
both
commended
and
commanded
it
.
It
is
the
thing
that
in
euery
place
of
the
Scripture
is
vrged
vnto
vs
for
our
good
▪
One
Scripture
calleth
to
those
that
go
to
the
holy
assemblies
,
and
saith
,
Looke
to
thy
feete
when
thou
entrest
into
the
house
of
God
.
Take
heed
how
ye
heare
.
Another
Scripture
calleth
to
those
that
go
to
the
Communion
,
Let
euery
man
examine
himselfe
before
he
eate
of
that
bread
,
and
drinke
of
that
cup.
Another
Scripture
crieth
out
to
the
whole
campe
of
Israel
saying
:
Take
heede
lest
there
be
in
any
of
you
an
euill
heart
to
depart
away
from
the
liuing
God
:
that
is
,
from
your
soueraigne
Lord
and
Captaine
,
to
a
Forraigner
,
to
a
Rebell
,
to
the
Diuell
.
Another
Scripture
crieth
out
to
those
that
are
planting
,
and
setting
,
and
weeding
in
the
Lordes
garden
,
Take
heede
and
beware
of
couetousnesse
,
for
that
is
the
root
of
all
euill
,
Another
giueth
warning
to
those
that
are
at
their
deuotions
,
Take
heede
of
the
leauen
of
the
Scribes
and
Pharises
,
which
is
hypocrisie
.
And
euery
Sripture
almost
commeth
to
vs
with
a
friendly
watchword
,
whatsoeuer
we
are
about
,
&
biddeth
vs
take
heed
▪
and
they
stand
like
Sea
marks
whereby
Mariners
are
both
warned
of
rockes
and
sandes
,
and
directed
rightly
and
safely
into
their
desired
hauen
.
And
surely
if
we
would
well
consider
that
we
are
alwayes
in
danger
of
enemies
both
visible
and
inuisible
,
and
those
not
a
few
but
many
,
not
weake
but
mightie
,
not
simple
but
subtile
,
and
that
our
owne
false
hearts
within
vs
are
the
readiest
to
betray
vs
,
we
we
would
easily
confesse
,
that
this
is
a
friendly
watchword
,
and
no
more
then
is
needfull
:
Take
heed
vnto
your
affections
,
watch
ouer
your
cogitations
,
and
pray
against
tentations
.
The
ground
that
we
go
vpon
is
slipperie
as
yee
,
our
knees
are
weake
,
we
are
soone
downe
,
and
being
downe
do
hardly
recouer
our selues
,
and
therefore
we
had
neede
take
heede
.
Sinne
is
subtill
and
impudent
,
it
will
easily
deceiue
vs
with
false
colours
,
as
Drapers
do
with
false
lights
,
and
it
will
not
be
said
nay
;
but
with
often
and
resolute
resisting
the
Diuell
is
driuen
away
.
I
am
manhood
saith
malice
,
and
for
thy
credit
:
thou
needest
not
feare
me
.
I
am
good
husbandry
saith
Couetousnesse
,
and
for
thy
profite
,
thou
needest
not
feare
me
;
I
am
good
fellowship
saith
Prophanenesse
and
Filthinesse
,
and
for
thy
pleasure
:
thou
needest
not
feare
me
.
I
am
handsome
cleanelinesse
saith
Pride
,
and
will
make
thee
to
be
admired
:
thou
needest
not
feare
me
,
Gloria
calcar
habet
saith
Vaineglorie
,
glorie
and
praise
is
a
spurre
to
encourage
men
in
well
doing
:
true
saith
another
of
the
same
humour
,
Virtus
laudata
crescit
,
and
the
maisters
euge
is
the
seruants
auge
in
vertue
and
good
seruice
,
the
praise
of
vertue
is
the
increase
of
vertue
.
And
this
is
true
,
but
now
a
friend
with
a
friendly
caueat
were
very
necessarie
,
and
Take
heede
will
serue
for
all
if
they
be
wise
.
Take
heede
,
ô
man
,
that
thy
manhood
be
not
malice
,
that
thy
good
husbandry
be
not
greedy
couetousnesse
,
that
thy
goodfellowship
be
not
beastlinesse
,
that
thy
vnitie
be
not
conspiracie
,
that
thy
loue
be
not
wanton
lust
,
that
thy
cleanelinesse
be
not
Sodomiticall
excesse
,
that
thy
glorious
spurres
of
vaineglorie
and
praise
,
be
not
poisoned
by
thy
desiring
of
them
.
Oh
master
how
shall
we
know
these
things
,
wilt
thou
say
?
I
can
giue
thee
no
better
counsell
then
God
hath
giuen
thee
,
&
that
is
Take
heede
.
But
how
shall
I
take
heede
?
Surely
by
watching
and
praying
.
Alas
sir
,
three
things
hinder
my
watching
,
and
that
is
drowsines
,
and
darknesse
,
and
fearefulnesse
:
I
would
watch
saith
one
,
but
sleepe
oppresseth
me
:
and
I
would
watch
saith
another
,
but
darknesse
troubleth
me
,
that
is
,
I
am
an
ignorant
simple
man
,
not
knowing
the
right
way
from
the
wrong
,
nor
vice
from
vertue
,
nor
a
subiect
from
a
rebell
,
nor
truth
from
errour
.
And
I
would
watch
saith
another
,
but
I
see
the
enemies
so
many
and
so
terrible
,
that
I
dare
not
set
my selfe
against
them
,
I
will
put
out
my
light
,
that
I
may
see
no
more
such
fearefull
sights
,
and
lay
downe
my
weapon
,
and
let
them
do
as
they
will
,
and
fall
asleepe
in
my
sinne
,
as
men
do
in
their
beds
when
it
thundreth
:
but
to
be
safe
against
all
daungers
,
they
will
first
blesse
themselues
,
and
say
their
Auie
Marie
,
and
so
commit
themselues
to
the
weather
.
This
is
good
plausible
counsell
to
flesh
and
bloud
,
that
sauoureth
any
thing
,
sauing
the
things
of
Gods
spirite
:
but
how
lothsome
soeuer
you
take
it
to
be
,
for
certaine
it
is
not
very
wholesome
:
therefore
my
brethren
let
it
alone
,
and
take
better
aduice
:
and
that
is
this
.
If
you
be
in
darknes
and
ignorance
,
get
you
lights
both
within
you
and
without
you
,
and
that
good
store
too
.
For
the
enemie
cannot
abide
the
light
,
but
will
put
out
as
many
as
he
can
come
handsomely
by
:
these
lights
that
thou
must
set
vp
without
thee
,
must
be
first
the
holy
word
of
God
diligently
read
,
orderly
preached
,
and
duly
frequented
:
that
shall
be
a
lanterne
vnto
thy
feete
,
and
a
light
vnto
thy
pathes
:
that
shall
descrie
vnto
thee
the
right
way
that
thou
must
walke
in
:
by
that
thou
shalt
discouer
all
false
and
counterfeit
colours
:
and
by
that
touchstone
,
thou
shalt
trie
all
drosse
from
gold
.
Hauing
that
as
the
great
Sunne-light
of
the
Church
,
neglect
not
to
reade
if
thou
canst
,
or
at
least
to
heare
the
good
workes
and
writings
of
godly
and
learned
men
:
especially
haue
conference
with
them
,
both
soberly
,
and
with
a
holy
purpose
to
be
reformed
by
them
:
for
they
are
lights
too
,
not
to
be
neglected
nor
despised
,
no
more
then
the
Moone
is
,
whose
light
is
nothing
in
comparison
of
the
Sunne
light
,
and
is
altogether
borrowed
too
of
the
Sunne
:
but
it
is
borrowed
for
thy
good
.
With
these
lights
set
vp
also
before
thy
eyes
,
the
good
works
and
godly
examples
of
humilitie
,
&
of
patience
,
and
of
lowlinesse
,
and
of
zealousnesse
,
and
of
constancie
,
and
of
sinceritie
,
and
of
loue
,
and
of
charitie
,
and
of
true
deuotion
,
which
thou
hast
seene
or
heard
of
in
the
Saints
and
holy
men
,
and
women
of
God
:
for
euen
they
are
lights
,
and
comfortable
lights
too
▪
when
Christians
meane
to
keepe
Christs
watch
ouer
their
hearts
and
affections
.
But
all
these
are
to
no
purpose
to
thee
,
except
thou
haue
one
light
within
thee
,
as
well
as
without
thee
.
When
God
hath
bestowed
these
outward
lights
vpon
thee
,
then
pray
thou
for
the
gift
of
the
holy
Ghost
,
that
he
being
in
thy
heart
,
may
open
thy
eyes
of
vnderstanding
and
iudgement
,
to
see
the
wonderfull
things
of
Gods
lawe
:
as
he
opened
the
heart
of
Lydia
when
Paule
preached
:
and
also
to
frame
thy
will
and
affections
to
take
pleasure
and
delight
in
the
Saints
and
their
examples
,
who
excelled
in
vertue
vpon
earth
:
and
so
much
for
thee
that
sittest
in
darknesse
.
Now
to
those
that
haue
lights
,
that
is
,
preaching
inough
,
and
good
bookes
inough
,
and
good
knowledge
inough
,
and
can
discourse
of
good
examples
inough
,
but
are
oppressed
with
sleepe
,
and
a
spirit
of
deadnesse
and
drowsinesse
:
that
is
,
are
carelesse
of
that
they
heare
,
and
forgetfull
of
that
they
both
heare
and
reade
,
and
make
no
conscience
of
any
thing
longer
then
it
is
rung
into
their
eares
.
I
cannot
tell
well
what
to
say
vnto
them
:
to
discourage
them
I
am
loath
,
and
to
incourage
them
,
as
they
are
I
am
afraid
,
but
let
vs
see
:
is
there
no
way
to
make
them
vigilant
?
that
they
may
take
heed
of
the
enemy
when
he
commeth
?
verily
yes
.
First
,
they
must
desire
their
fellowes
and
neighbours
to
call
vpon
them
by
exhortation
,
and
awaken
them
:
as
men
do
that
meane
to
ride
a
iourney
together
:
then
if
they
fall
asleepe
againe
,
they
must
cause
the
watchmen
of
the
streetes
,
that
is
their
publicke
teachers
and
pastours
to
smite
them
and
pinch
them
,
euen
with
speciall
application
of
the
doctrine
vnto
their
owne
hearts
and
consciences
:
then
they
must
resolue
to
be
patient
and
contented
that
they
be
often
and
loud
so
called
vpon
,
as
Christ
did
often
call
vpon
his
Disciples
when
they
were
heauy
:
and
therefore
often
and
loud
,
because
they
were
heauy
.
To
which
ende
the
congregation
should
not
be
pestred
with
an
ignorant
nor
a
cold
teacher
,
nor
a
strawbury
Sermon
man
,
that
either
cannot
or
will
not
,
or
will
but
coldly
,
and
seldomly
rouze
vp
mens
drowsie
consciences
,
but
such
as
shall
be
instant
in
season
and
out
of
season
,
that
is
:
vppon
all
occasions
,
to
lift
vp
their
voices
like
trumpets
,
and
to
tell
the
Lords
people
of
their
sinnes
,
both
in
generall
,
and
also
in
particular
.
And
lastly
,
they
must
take
heede
of
eating
and
drinking
such
things
as
are
like
sleepy
and
drowsie
meates
:
that
is
,
that
they
delight
not
in
such
carnall
company
,
and
fleshly
pleasures
,
as
will
in
time
both
breed
a
consumption
of
Gods
graces
in
them
,
and
also
harden
,
and
besot
them
so
in
their
sins
,
that
in
time
they
may
grow
past
all
feeling
,
for
consuetudo
peccandi
(
saith
Augustine
)
tollit
sensum
peccati
:
the
custome
of
sinne
taketh
away
the
feeling
of
sinne
.
Now
for
those
that
are
discouraged
through
fearfulnesse
of
their
owne
abilitie
,
and
affrighted
with
the
fearfull
sights
of
their
enemies
,
like
Elisha
his
seruant
at
the
sight
of
the
Aramites
:
there
be
of
two
sorts
,
which
haue
need
of
good
instruction
,
and
great
incouragement
.
The
first
sort
are
dismayed
at
that
which
is
past
;
the
second
is
affraid
of
things
to
come
.
The
first
are
such
as
haue
bene
in
the
battell
,
and
haue
beene
foiled
,
and
ouermatched
with
rebellious
thoughts
,
and
vnsanctified
affections
:
and
these
like
a
weake
porter
at
a
gate
,
hauing
opened
the
doore
to
some
one
whom
he
had
a
mind
vnto
,
were
not
onely
so
troubled
by
that
one
sinne
of
theirs
,
whom
they
meant
not
to
keepe
alwayes
,
that
they
could
not
tell
how
to
be
rid
of
him
any
more
;
but
also
by
that
same
one
false
and
fained
friend
haue
bene
betrayed
,
in
letting
in
a
presse
of
many
other
sinnes
,
which
they
neuer
thought
of
,
to
the
spoiling
of
all
that
was
within
:
which
they
thought
to
keepe
out
,
but
finding
themselues
ouermatched
with
the
preasse
without
,
and
wanting
strength
within
,
haue
euen
in
a
kind
of
desperate
manner
sit
downe
,
and
let
all
alone
,
to
come
in
and
do
what
they
will
:
wishing
when
it
is
too
late
as
they
imagine
,
that
in
time
they
had
taken
heede
of
that
one
false
and
deceitfull
affection
which
they
entertained
.
To
these
men
a
man
cannot
say
,
obstate
principijs
,
withstand
the
beginnings
:
for
that
the
fray
is
already
begunne
,
and
they
almost
,
nay
altogether
put
to
the
worse
.
But
the
best
counsell
for
such
a
one
is
,
redime
te
captum
quam
queas
minimo
,
get
out
of
their
hands
so
soone
as
thou
canst
:
and
as
Christ
said
to
the
woman
taken
in
adulterie
,
go
and
sinne
no
more
,
least
a
worse
thing
happen
vnto
thee
:
that
is
,
take
better
heede
another
time
.
But
how
shall
I
get
out
of
their
hands
?
wilt
thou
say
:
verily
of
thy selfe
a
thing
impossible
:
thou
must
craue
helpe
of
a
stronger
then
thy selfe
,
or
then
the
enemie
that
hath
thee
in
possession
,
and
that
is
Iesus
Christ
,
the
victorious
Lion
of
the
tribe
of
Iuda
,
who
hath
alreadie
dispossessed
the
strong
man
of
his
hold
,
and
purchased
the
possession
to
thy
vse
:
if
thou
sue
to
him
by
earnest
prayer
,
and
embrace
him
by
a
holy
faith
,
thou
shalt
recouer
thy
hold
againe
.
And
without
these
two
weapons
,
it
is
not
possible
for
thee
,
by
all
thy
heede
taking
to
auoide
the
sleights
of
Sathan
.
And
what
though
thou
carrie
a
scarre
,
and
weare
some
shakles
of
the
vnregenerate
part
:
yet
be
content
,
and
thanke
God
for
thy
victorie
by
Christ
.
Iacob
could
not
get
the
blessing
without
wrestling
,
and
in
wrestling
he
was
smitten
,
and
being
smitten
,
he
halted
,
and
continued
lame
euer
after
:
and
thus
was
it
with
Israel
,
that
is
he
that
preuailed
with
God
.
And
so
shall
it
be
with
euery
true
Israelite
and
member
of
Christ
,
while
the
world
standeth
.
But
what
of
all
that
?
Gods
power
is
made
manifest
in
the
weakenesse
of
his
children
:
and
so
thou
may
in
the
end
preuaile
with
God
for
his
blessing
,
be
content
to
receiue
with
the
blessing
of
God
many
a
blow
,
knowing
that
it
is
better
to
go
lame
and
blind
into
heauen
,
then
otherwise
after
all
ease
and
carnall
pleasure
to
go
into
hell
.
Now
for
those
that
are
afraid
to
stand
vpon
their
spirituall
watch
,
for
feare
that
they
should
be
foiled
and
spoiled
,
they
are
to
be
encouraged
and
admonished
.
Great
cause
of
encouragement
they
haue
,
for
that
if
God
once
open
their
eyes
they
shal
see
more
with
them
,
then
be
against
them
,
as
the
seruant
of
Elisha
did
.
God
himself
hath
an
eye
ouer
the
righteous
,
and
an
eare
alwaies
open
to
their
prayer
.
Therefore
let
them
watch
and
feare
not
,
Gods
Angels
are
charged
to
pitch
their
tents
about
them
,
therefore
let
them
watch
and
feare
not
.
With
their
hands
they
shall
hold
thee
,
that
thou
dash
not
thy
foote
against
a
stone
:
therefore
watch
and
feare
not
.
Christ
himselfe
both
God
and
man
,
thy
Mediator
doth
plead
for
thee
,
doth
pray
for
thee
,
doth
pay
for
thee
,
therefore
watch
and
feare
not
.
Christs
Ministers
without
are
readie
to
awaken
thee
with
their
siluer
trumpets
of
knowledge
and
wholesome
doctrine
,
if
thou
chaunce
to
fall
asleepe
,
therefore
watch
and
feare
not
.
Gods
spirit
within
thee
as
Lord
deputie
for
Christ
Iesus
,
is
ready
to
do
all
his
offices
for
thy
sanctification
and
consolation
here
,
and
for
thy
saluation
and
glorification
hereafter
,
therefore
watch
and
feare
not
.
As
Lord
priuie
seale
he
is
readie
to
set
vpon
thee
the
stampes
of
regeneration
,
and
marks
of
mortification
,
as
dying
to
sinne
,
liuing
to
vertue
,
with
increase
of
faith
,
and
charitie
,
and
patience
,
and
temperance
,
&c.
These
are
his
markes
,
by
which
thou
shalt
know
that
thou
art
sealed
vp
to
the
day
of
redemption
.
As
Lord
comforter
of
Gods
elect
,
he
shall
speake
peace
vnto
thy
soule
,
when
thou
art
cast
downe
vnder
thy
sinnes
:
and
say
,
Sonne
be
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
.
If
thou
receiue
any
wounds
in
thy
inward
man
,
whereby
thy
zeale
,
and
faith
,
and
repentance
,
&c.
may
grow
into
a
consumption
,
yet
watch
stil
and
feare
not
:
for
he
with
his
quickening
vertue
,
and
soueraigne
oyle
of
heauenly
assurance
shall
restore
vnto
thee
againe
the
ioy
of
thy
saluation
,
creating
in
thee
still
a
cleane
heart
,
and
renewing
a
right
spirit
within
thee
:
and
therefore
keepe
thy
watch
and
feare
not
.
And
if
thou
dye
,
he
shall
chaunge
thy
death
into
life
,
and
thy
mortalitie
into
immortalitie
:
yea
if
the
boisterous
windes
of
persecution
and
trouble
chaunce
to
arise
,
and
driue
thee
either
into
prison
,
or
to
the
stake
,
or
to
the
gallowes
,
or
to
banishment
,
or
to
the
vncomfortable
coasts
of
contempt
,
reproch
,
or
any
other
crosse
whatsoeuer
,
he
can
quench
the
fire
,
or
stoppe
the
lions
mouthes
,
or
open
the
prison
doores
,
or
raise
thee
vp
new
friends
,
or
take
away
thy
hunger
,
or
giue
thee
strength
to
beare
all
if
he
will
,
or
else
make
all
these
as
meanes
to
driue
thee
sooner
into
heauen
then
thou
wouldest
be
:
and
therefore
take
heede
,
watch
and
feare
not
.
But
now
thou
must
take
heede
,
that
those
things
which
are
spoken
for
thy
consolation
and
encouragement
,
do
not
make
thee
carelesse
and
remisse
:
but
be
admonished
in
standing
vpon
thy
watch
to
take
heede
of
two
things
.
First
,
that
thou
post
not
off
thy
watching
vnto
other
men
.
Secondly
,
that
thou
driue
it
not
off
vnto
another
time
.
If
thou
post
off
this
dutie
to
other
men
,
thou
deceiuest
thy selfe
:
for
thou
hast
no
more
priuiledge
then
other
men
haue
,
thou
art
in
no
lesse
danger
then
other
men
are
,
thou
art
subiect
to
the
same
passions
,
the
same
corruptions
,
the
same
lawes
,
the
same
iudgements
,
that
other
men
are
subiect
vnto
:
and
therefore
if
other
men
must
take
heede
and
watch
ouer
their
affections
,
thou
must
:
if
some
must
,
all
must
:
and
therefore
,
lest
any
man
should
thinke
he
were
more
priuiledged
then
all
men
,
Christ
saith
,
That
which
I
say
vnto
one
,
I
say
vnto
all
watch
.
It
is
a
subtiltie
of
Sathan
to
make
men
beleeue
that
they
are
exempted
,
but
others
are
not
:
that
ministers
had
neede
watch
ouer
their
affections
,
and
looke
to
their
waies
,
but
not
other
men
;
as
in
Poperie
they
say
,
that
Friers
,
and
Monkes
,
and
Nunnes
must
be
more
holy
,
and
more
deuout
then
other
men
.
And
therefore
we
say
as
the
disciples
said
,
when
they
heard
Christ
say
,
one
should
betray
him
:
Is
it
I
?
Is
this
to
me
?
Doth
this
doctrine
concerne
me
?
Whom
doth
he
meane
?
As
though
Christ
had
said
here
;
but
one
of
you
must
take
heede
and
watch
.
And
when
we
see
,
or
heare
of
any
other
man
that
is
come
to
reape
the
shame
of
his
vaine-glorious
and
ambitious
attempts
,
or
of
others
their
lasciuious
or
couetous
attempts
,
what
is
our
saying
?
Alas
it
is
pittie
,
this
was
for
want
of
heede
taking
:
but
yet
we
take
no
more
heede
then
they
,
for
we
think
it
concernes
vs
not
.
But
this
is
our
great
folly
.
Other
men
that
haue
fallen
before
vs
,
are
like
ships
that
are
sunke
before
our
eyes
,
and
cry
out
vnto
vs
;
looke
you
to
your selues
,
and
come
not
after
vs
,
for
if
you
do
,
you
shall
all
likewise
perish
.
Let
other
men
be
our
warnings
,
and
not
our
deputies
in
these
cases
.
For
do
man
shall
go
to
hell
by
his
deputie
,
but
euery
man
that
hath
bene
carelesse
in
his
watch
,
without
repentance
shall
in
his
owne
person
die
the
death
.
Secondly
,
thou
that
art
to
beginne
,
if
thou
wilt
keepe
thy
watch
wel
,
post
it
not
off
vntill
another
time
,
for
that
is
another
of
the
diuels
sleights
:
but
remember
what
Christ
saith
in
the
Text
:
When
thou
doest
thine
alms
,
take
heede
.
He
doth
not
say
,
when
thou
hast
done
it
:
for
then
it
commeth
too
late
,
because
that
action
is
past
with
a
theeuish
affection
alreadie
.
Take
heede
after
the
euill
is
committed
,
is
like
,
shut
the
doore
when
the
horse
is
stolen
If
thou
wilt
take
the
theefe
with
the
manner
,
thou
must
watch
him
euen
at
the
very
same
instant
,
when
thou
art
doing
of
thy
good
deeds
;
for
then
he
commeth
and
doth
his
feate
,
and
afterward
he
lurketh
in
a
corner
of
thy
heart
,
where
thou
canst
not
so
well
find
him
:
and
there
he
both
watcheth
his
time
for
the
like
bootie
another
time
,
and
in
the
meane
time
he
doth
as
it
were
laugh
thee
to
scorne
,
for
that
thou
wert
so
foolish
,
as
to
let
him
rob
both
God
of
his
honour
,
and
thee
of
his
fauour
,
while
he
tickled
thee
,
and
flattered
thee
with
faire
words
.
As
Nehemiah
that
couragious
magistrate
dealt
with
the
Sabbath-breakers
,
so
must
we
deale
with
our
vaineglorius
thoughts
.
He
watched
them
when
the
Sabbath
day
came
,
and
then
he
found
them
,
hauing
found
them
,
he
shewed
them
the
law
:
when
that
whould
not
serue
,
he
threatned
them
:
when
threatening
would
not
serue
,
he
apprehended
them
and
punished
them
,
and
then
they
came
no
more
vpon
the
Sabbath
day
.
So
let
vs
watch
our
thoughts
and
affections
,
when
we
are
about
to
do
,
or
are
in
the
doing
of
our
good
workes
,
and
then
we
shall
find
those
theeuish
and
peeuish
thoughts
,
that
go
about
to
rob
God
of
his
honour
:
hauing
found
them
,
lay
the
law
of
God
before
them
:
if
that
will
not
serue
,
threaten
them
with
the
iudgements
of
God
:
if
that
will
not
serue
,
then
lay
hands
(
not
vpon
thy selfe
)
but
vpon
them
,
and
take
a
more
straight
examination
of
thy
heart
where
they
are
,
euen
before
the
Lord
chiefe
Iustice
of
heauen
and
earth
:
then
imprison
them
by
restraining
them
of
their
libertie
,
and
refraining
of
thy selfe
from
such
obiects
,
and
sights
,
and
places
,
and
company
,
as
would
animate
them
against
thee
.
Hauing
thus
restrained
them
,
feede
them
with
fasting
,
as
it
were
with
the
bread
of
affliction
,
and
with
weeping
mingled
among
,
as
it
were
the
water
of
affliction
:
and
then
with
the
spirit
of
feruent
prayer
,
correct
them
zealously
and
continually
,
and
spare
them
not
:
accuse
them
,
arraigne
them
,
endite
them
,
and
condemne
them
,
and
feare
them
not
,
but
still
pray
:
for
prayer
is
flagellum
diaboli
,
as
Augustine
calleth
it
,
the
whippe
of
the
Diuell
,
which
he
more
feareth
,
then
all
the
coniurations
of
Poperie
,
then
all
holy
water
,
and
crossings
:
yea
more
then
the
dog
doth
the
whip
:
and
as
when
the
dogge
heareth
the
bell
at
the
whips
end
,
he
runneth
out
of
the
house
:
so
when
Sathan
perceiueth
a
Christian
addresse
himselfe
to
prayer
,
though
it
be
neuer
so
weakely
and
with
great
striuing
:
yet
he
then
feareth
the
rebuke
of
God
,
and
giueth
place
.
Oh
then
let
vs
pray
good
brethren
,
euen
then
,
then
when
we
are
about
to
giue
almes
,
or
to
heare
a
Sermon
,
or
to
preach
the
word
,
or
to
reproue
sinne
boldly
,
or
to
handle
doctrine
soundly
,
or
to
deale
roundly
with
the
consciences
of
men
,
and
in
all
other
spirituall
exercises
:
and
not
only
in
them
,
but
also
in
our
ciuill
affaires
,
in
buying
and
selling
,
if
thou
meanest
to
deale
truly
,
and
vse
plaine
and
simple
dealing
,
and
to
be
at
a
word
.
Oh
then
pray
also
in
inuiting
thy
friends
and
neighbours
to
thy
house
,
when
thou
entertainest
the
preachers
of
Gods
word
at
thy
table
,
when
thou
art
troubled
in
making
prouision
,
and
to
haue
all
things
cleane
and
handsome
:
oh
then
pray
,
when
thou
callest
foorth
thy
children
to
shew
their
wit
,
their
aptnesse
and
towardnes
to
learne
,
their
profiting
in
learning
,
and
such
like
:
oh
then
pray
too
,
when
thou
cariest
thy
friend
to
shew
him
thy
house
,
and
thy
roomes
,
and
thy
riches
,
and
the
workes
of
thine
owne
hands
,
and
thy
fine
gardens
and
walkes
,
and
thy
fruitfull
Orchards
,
and
thy
fatte
cattell
,
and
thy
great
dealings
,
and
thy
daily
expenses
,
&c.
Oh
in
all
these
go
not
without
thy
whippe
of
prayer
to
driue
away
Sathan
,
and
all
his
theeuish
suggestions
,
and
vaineglorious
cogitations
:
for
euen
then
when
thou
thinkest
to
do
all
for
the
best
thou
shalt
be
circumuented
and
deceiued
of
thy
reward
before
thou
be
aware
,
if
thou
then
(
euen
then
I
say
)
do
not
take
heede
.
Then
shalt
thou
heare
the
whispering
,
&
feel
the
tickling
of
a
number
of
spirituall
and
inuisible
theeues
in
thy
hart
.
Oh
saith
one
to
him
that
studeith
for
a
Sermon
,
when
he
readeth
a
trim
discourse
,
or
fine
simile
,
that
pleaseth
himselfe
,
Oh
this
will
do
well
to
grace
thy
Sermon
withall
,
oh
men
will
commend
thy
wit
,
and
thy
inuention
for
this
,
and
thy
boldnesse
for
that
,
and
thy
iudgement
in
that
,
&c.
Oh
here
is
a
tickling
theefe
in
the
heart
:
driue
him
out
by
prayer
:
take
heed
of
him
:
yeeld
not
vnto
him
:
but
pray
then
and
say
:
Lord
none
of
all
these
come
of
my selfe
,
thou
art
the
giuer
of
them
,
they
are
thy
mercies
to
me
ô
Lord
,
I
am
not
able
nor
worthie
my selfe
,
to
carrie
such
treasures
of
thy
Spirite
to
thy
people
:
Lord
be
mercifull
vnto
me
,
and
sanctifie
my
heart
,
that
I
may
seeke
thy
glorie
,
and
not
my
owne
.
Oh
hallowed
be
thy
name
Lord
,
hallowed
be
thy
name
:
not
vnto
vs
,
ô
Lord
,
not
vnto
vs
,
but
to
thy
name
let
the
praise
be
giuen
.
Lord
humble
my
swelling
heart
with
the
feeling
of
my
sinne
,
and
my
speciall
corruptions
.
Oh
Lord
driue
out
these
proud
though●s
,
these
vaine
imaginations
,
these
wicked
and
sacrilegious
affections
,
which
go
about
thus
to
rob
thee
of
thy
honour
,
both
in
me
the
speaker
,
and
in
others
the
hearers
:
let
them
not
commend
thy
gifts
in
me
,
or
in
any
man
,
but
alwayes
to
thy
praise
and
glorie
.
And
thus
must
we
be
exercised
continually
,
while
we
liue
.
In
like
sort
when
thou
art
about
to
shew
thy
reading
,
and
discoursing
veine
,
at
the
table
:
pray
,
for
then
a
theefe
within
thee
will
be
ready
to
tell
thee
that
all
the
company
will
,
and
do
admire
thee
for
thy
gift
that
way
.
Yea
,
or
if
thou
sit
still
and
be
silent
,
and
neuer
speakest
but
when
thou
art
required
,
and
then
very
modestly
too
,
yet
then
watch
and
take
heede
,
for
euen
then
commeth
a
spirituall
theefe
,
&
perswadeth
thee
to
thinke
with
thy selfe
,
surely
men
will
commend
me
aswell
for
my
silence
and
modestie
,
as
such
a
one
for
his
learning
&
wit
:
but
where
is
the
Kings
Atturney
all
this
while
to
pleade
for
Gods
right
▪
I
meane
the
spirite
of
sanctification
,
to
perswade
thy
soule
to
giue
the
glorie
to
God
,
who
gaue
thee
those
gifts
,
and
that
grace
with
God
and
man
:
where
is
he
?
Oh
therefore
then
when
thou
doest
these
things
,
euen
then
I
say
take
heede
:
watch
and
pray
,
Hallowed
be
thy
name
:
Lord
rebuke
Sathan
,
quench
these
his
fierie
dartes
:
humble
my
proud
heart
:
make
it
to
affect
thee
and
thy
glorie
,
aboue
all
things
,
and
in
all
things
.
In
like
sort
in
doing
the
parts
of
a
ciuill
man
,
entertaining
of
preachers
,
or
thy
honest
friends
and
neighbours
,
in
shewing
them
thy
faire
houses
,
thy
well
contriued
roomes
,
thy
wealth
,
thy
gaines
,
thy
great
expences
,
thy
great
reuenewes
,
thy
toward
children
,
&c.
doest
thou
not
feele
a
theefe
within
thee
,
tickling
and
dallying
with
thy
false
heart
,
and
telling
thee
,
that
thou
shalt
be
highly
commended
for
these
things
,
and
thy
fame
shall
be
spread
farre
and
neare
,
and
thou
shalt
be
spoken
of
for
it
,
and
reuerenced
,
and
admired
?
&c.
doest
thou
not
feele
such
a
theefe
within
thee
speaking
such
things
?
And
what
is
all
in
effect
,
but
to
perswade
thee
to
rob
him
who
hath
enriched
thee
,
to
disgrace
him
who
hath
graced
thee
:
and
to
wound
him
who
hath
healed
thee
?
whereas
thou
oughtest
then
to
say
,
I
will
shew
these
things
,
and
tell
what
goodnesse
I
haue
receiued
of
my
mercifull
God
and
heauenly
father
,
that
men
may
commend
his
goodnesse
therein
,
and
spread
the
fame
of
his
name
farre
and
neare
,
and
may
reuerence
,
and
admire
his
wisedome
and
power
,
and
mercifull
workes
towards
mortall
man
,
and
may
both
feare
and
loue
his
Maiestie
for
the
same
.
And
to
this
end
,
let
vs
watch
&
pray
,
that
God
in
al
things
,
and
for
all
things
,
may
haue
his
due
praise
and
glorie
.
In
like
manner
,
when
thou
giuest
thine
almes
,
or
buildest
anie
hospitall
,
or
giuest
any
thing
to
the
poore
of
such
and
such
a
parish
,
&c.
if
thou
doest
not
take
great
heed
,
and
examine
thy
heart
,
and
stand
with
prayer
at
the
doore
,
then
will
Sathan
be
busie
,
and
a
spirituall
theefe
will
stand
vp
in
thy
hart
and
say
,
Oh
now
this
being
knowne
,
how
will
the
poore
commend
me
?
how
will
the
world
commend
me
?
I
shall
now
get
a
name
that
I
am
a
good
man
to
the
poore
,
I
hope
to
come
into
the
Chronicles
for
my
good
deeds
one
day
,
&c.
Oh
then
scourge
these
corrupt
and
diuelish
affections
,
&
chase
them
away
by
prayer
,
let
them
not
dwel
in
thy
heart
,
giue
them
no
entertainement
,
desire
to
giue
all
the
glorie
to
God
,
and
desire
others
to
do
the
same
for
thee
:
for
that
he
hath
made
thee
both
able
,
and
willing
to
giue
,
and
hath
made
thee
his
steward
,
and
deputie
to
giue
euery
one
his
portion
,
that
his
fatherly
goodnesse
hath
appointed
them
.
The
like
is
to
be
done
of
euery
one
that
praieth
in
publike
assemblies
,
and
heareth
the
word
diligently
,
and
turne
ouer
their
Bibles
,
and
sing
reuerently
the
holy
Psalmes
and
praises
of
God
,
&
confer
of
that
which
they
heard
,
and
call
their
families
to
account
for
that
which
they
haue
heard
at
the
Sermon
,
&c.
all
most
holy
actions
:
but
take
heed
now
,
when
thou
doest
all
these
,
or
any
of
these
,
that
the
messenger
of
Sathan
come
not
like
a
cunning
companion
and
poison
all
these
.
Take
heed
I
say
euen
then
,
when
thou
art
about
these
seruices
,
for
euen
as
cut-purses
,
and
pilfering
rogues
watch
their
times
till
they
see
men
busie
in
buying
and
selling
,
or
come
in
a
preasse
:
so
do
these
vagrant
affections
watch
our
harts
when
we
are
about
holy
businesse
,
and
in
deuout
conference
with
our
God
,
to
rob
God
of
his
honour
,
and
to
poison
that
which
we
offer
him
;
and
if
it
be
poisoned
he
will
none
of
it
.
A
strange
thing
,
and
a
hidden
mysterie
this
is
,
that
a
man
should
then
rob
the
Lord
of
his
honour
,
when
he
is
honoring
and
seruing
him
:
that
we
should
take
from
him
that
which
we
giue
vnto
him
.
Verily
so
we
do
,
if
we
take
not
heed
,
and
nothing
is
more
common
then
that
euil
.
Thou
art
deuout
in
thy
prayer
,
in
hearing
,
in
sighing
,
in
singing
,
in
eleuating
eyes
and
hands
to
heauen
:
it
is
well
done
:
but
then
take
heede
of
the
theefe
with
the
poison
that
thou
seest
not
:
and
that
is
,
that
affection
that
maketh
thee
to
cast
thy
eye
aside
,
perhaps
to
looke
whether
such
a
man
seeth
thee
,
or
no
:
and
that
affection
that
tickleth
thy
heart
,
and
saith
,
now
I
am
a
good
man
,
I
shall
be
counted
a
zealous
professor
for
this
,
I
shall
be
well
esteemed
for
this
,
I
shall
by
this
meanes
get
familiaritie
,
and
so
commoditie
with
him
&
her
,
and
a
thousand
such
odde
conceits
that
come
wharting
and
crossing
of
thy
heart
in
the
best
things
that
thou
canst
do
.
All
which
if
thou
take
not
heede
of
them
,
euen
then
at
that
instant
,
and
pray
against
them
,
they
will
get
within
thee
,
and
plucke
off
the
garment
of
puritie
,
and
holinesse
,
which
in
Christ
Iesus
should
commend
thy
action
vnto
God
.
And
thus
thou
seest
how
God
is
robbed
when
he
is
serued
:
and
therefore
euen
then
without
any
further
delay
,
or
dallying
take
heed
,
and
watch
ouer
thy
heart
:
and
pray
against
these
vile
and
vaine
affections
,
desiring
God
to
reforme
and
correct
them
,
that
so
thou
maiest
giue
him
his
due
,
clad
in
such
holy
and
pure
affections
as
are
desirous
that
all
the
glorie
should
be
giuen
vnto
him
,
from
whom
,
and
for
whom
all
things
are
,
and
shall
be
.
And
in
so
doing
thou
maiest
safely
shew
,
what
God
hath
done
for
thee
.
Take
for
example
in
the
old
Testament
Iacob
,
and
in
the
new
Testament
the
Virgin
Mary
,
and
Zacharie
the
father
of
Iohn
Baptist.
Blessed
art
thou
amongst
women
,
she
was
not
proud
thereof
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirite
reioyceth
in
God
my
Sauiour
.
I
shall
be
magnified
indeede
,
but
he
that
is
mightie
hath
magnified
me
,
and
holy
is
his
name
:
and
so
made
that
whole
song
to
set
forth
the
glorious
praises
of
God
,
in
that
singular
worke
which
he
had
done
to
her
.
In
like
sort
when
Zachary
knew
that
Iohn
was
borne
,
to
be
the
forerunner
of
Christ
,
he
presently
gaue
the
glorie
to
God
,
saying
,
Blessed
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
redeemed
his
people
,
&c.
And
thou
ô
child
shalt
be
called
the
Prophet
of
the
most
high
,
for
thou
shalt
go
before
the
face
of
the
Lord
to
prepare
the
way
before
him
,
to
giue
knowledge
of
saluation
vnto
his
people
for
the
forgiuenesse
of
their
sinnes
.
But
then
commeth
forth
the
holy
affection
,
wherein
God
is
delighted
and
saith
,
Through
the
tender
mercy
of
our
God
,
&c.
And
this
shall
we
do
if
we
take
heed
,
and
still
watch
ouer
our
hearts
in
euerie
action
,
by
secret
prayer
vnto
God
,
that
his
name
may
be
hallowed
.
This
wise
course
being
taken
,
we
shall
be
able
by
the
grace
of
God
,
in
a
short
time
to
discerne
a
false
harted
affection
,
from
a
true
and
a
holy
affection
:
a
double
heart
from
a
single
and
sincere
heart
:
for
in
euery
man
that
is
regenerate
,
there
is
a
double
motion
,
the
one
of
the
flesh
,
the
other
of
the
Spirite
,
the
one
of
God
,
the
other
of
Sathan
,
and
in
euerie
action
if
he
watch
narrowly
,
he
shall
find
and
feele
a
striuing
betweene
them
.
Now
here
is
wisedome
,
to
discerne
how
much
is
of
God
,
and
how
much
of
Sathan
;
that
we
may
cherish
the
one
:
and
crush
the
other
in
the
head
,
before
he
grow
to
any
strength
.
There
will
be
two
fires
kindled
,
and
both
burning
together
in
one
heart
,
the
one
must
be
quenched
,
and
not
maintained
:
the
other
must
not
be
quenched
,
but
be
maintained
:
for
so
saith
the
Scripture
,
quench
and
quench
not
,
quench
the
firie
darts
of
the
diuell
,
but
quench
not
the
Spirit
of
God
,
whereby
ye
are
sealed
vp
to
the
day
of
redemption
.
Now
then
seeing
the
glory
of
God
is
set
vp
for
one
marke
to
aime
at
,
and
the
good
of
the
Church
of
God
for
another
:
let
vs
learne
by
our
leuelling
and
aiming
at
them
,
or
besides
them
,
to
iudge
of
our
affections
and
cogitations
.
If
thy
cogitations
be
studying
and
deuising
how
to
auoide
vaineglorie
,
and
how
to
get
glorie
to
God
,
by
casting
about
to
make
others
to
praise
God
in
thy
graces
,
and
to
loue
and
feare
him
for
the
same
:
then
is
that
cogitation
kindled
by
Gods
Spirite
,
quench
it
not
but
cherish
it
.
If
thy
affections
be
longing
and
desiring
to
bring
the
same
to
passe
,
which
thy
minde
by
Gods
Spirite
hath
deuised
,
then
is
that
a
holy
affection
,
&
of
God
:
quench
it
not
,
but
maintaine
it
,
&
reioyce
in
God
for
it
.
But
if
one
the
contrarie
,
thy
mind
be
deuising
what
to
do
,
and
what
to
say
,
and
how
to
bring
things
to
passe
to
please
men
,
and
not
God
,
and
to
win
credit
and
estimation
amongst
men
,
Gods
glory
being
cast
behind
thy
backe
:
know
that
those
thoughts
and
affections
are
fierie
darts
of
Sathans
kindling
,
quench
them
,
and
cherish
them
not
,
take
heede
of
them
in
time
.
In
taking
this
timely
heed
,
thou
shalt
by
the
grace
of
God
be
able
easilie
to
espie
the
beginnings
of
thy
speciall
sinnes
,
and
all
the
degrees
of
them
,
and
the
growth
of
them
,
and
all
the
shifts
and
sleights
of
Sathan
,
and
shalt
euer
get
the
victorie
ouer
them
in
Christ
Iesus
.
And
albeit
thou
be
haunted
,
and
molested
,
and
buffeted
with
such
messengers
of
Sathan
,
and
pained
,
and
humbled
by
such
prickes
and
goades
in
thy
flesh
while
thou
liuest
,
yet
here
remaineth
thy
comfort
,
when
death
commeth
,
thou
shalt
be
able
to
say
with
the
Psalmist
,
By
this
I
know
ô
Lord
that
thou
louest
me
,
because
these
my
spirituall
enemies
haue
not
triumphed
ouer
me
:
blessed
be
the
name
of
the
Lord
God
for
euermore
.
But
one
other
side
,
if
thou
be
carelesse
,
and
put
off
the
matter
still
from
time
to
time
,
thinking
to
repent
,
and
leaue
thy
sinne
when
thou
art
olde
,
or
a
dying
,
as
many
do
,
thou
doest
miserably
deceiue
thy selfe
:
for
doubtlesse
any
one
sinne
that
is
growne
into
a
custome
,
will
be
too
hard
for
thee
,
before
age
come
,
or
sicknesse
come
.
And
for
proofe
of
that
I
say
,
do
but
try
thy
strength
with
one
of
thy
sinnes
,
which
thou
hast
accustomed
thy selfe
vnto
,
and
when
thou
wouldest
leaue
it
,
see
how
many
shifts
and
delayes
,
and
deuises
,
and
excuses
it
hath
,
still
pulling
thee
backe
againe
,
when
thy
foote
is
in
the
stirrop
,
and
thou
ready
as
thou
thinkest
to
ride
away
from
it
.
Now
if
it
be
so
with
one
sinne
that
thou
hast
bene
familiar
withall
,
what
wilt
thou
do
,
when
all
thy
sinnes
are
proued
customes
?
Is
it
not
an
vsuall
answer
of
most
men
,
that
haue
vsed
swearing
,
or
lying
,
or
prophane
mirth
,
or
sluggish
seruing
of
God
,
&c.
It
is
my
custome
,
I
cannot
leaue
it
.
Those
young
men
which
were
Ieroboams
companions
before
his
raigne
,
would
be
his
Counsellors
when
he
did
raigne
:
so
those
sinnes
which
are
thy
companions
now
,
will
be
thy
Counsellors
and
maisters
too
hereafter
.
Therefore
say
not
,
thou
wilt
take
heed
of
them
hereafter
:
for
hereafter
thou
art
likely
in
all
common
sense
and
reason
,
to
be
euery
way
more
vnfit
,
and
vntoward
then
thou
art
now
;
but
when
time
and
occasion
serue
,
watch
sinne
,
and
thou
take
him
,
and
destroy
him
,
which
else
in
time
will
ouerthrow
thee
.
THE
III.
SERMON
.
WE
haue
heard
what
it
is
that
Christians
must
take
heede
of
in
doing
of
good
deedes
,
and
the
manner
how
to
take
heed
thereof
.
Now
we
are
further
to
consider
of
the
reasons
which
our
Sauiour
giueth
,
hereby
to
make
men
the
more
fearefull
of
that
which
he
warneth
them
of
,
and
more
carefull
to
follow
his
counsell
.
And
his
reasons
containe
two
propositions
,
the
one
is
negatiue
,
the
other
is
affirmatiue
.
The
first
is
these
words
:
For
else
you
shall
haue
no
reward
of
your
heauenly
father
.
The
other
is
in
these
words
,
Verily
I
say
vnto
you
,
they
(
that
is
hypocrites
)
haue
their
reward
.
The
first
reason
is
very
soueraigne
and
auaileable
against
the
inward
euill
,
namely
all
inward
desire
and
affection
of
popular
praise
,
and
vaineglorie
:
and
the
other
is
as
forcible
to
disswade
from
the
outward
euill
,
that
is
,
ostentation
and
shew
of
vaine-glorie
.
The
former
telleth
vs
what
we
loose
if
we
take
not
heed
,
and
keepe
not
good
watch
ouer
our
hearts
,
against
vaineglorious
affections
,
and
that
is
Gods
reward
:
Our
fathers
blessing
a
heauenly
reward
,
and
in
the
second
reason
we
are
told
what
we
shall
get
in
stead
thereof
,
namely
the
reward
of
hypocrites
,
and
no
more
:
and
that
is
the
praise
of
men
,
the
wind
of
mens
mouthes
,
the
good
opinion
of
mutable
minds
,
then
the
which
there
is
nothing
more
vaine
,
nor
transitorie
,
nor
friuolous
,
nor
ridiculous
:
a
miserable
reward
,
indeede
a
punishment
,
and
a
torment
to
a
godly
mind
.
Now
we
see
,
that
by
this
bargaine
,
a
man
if
he
take
not
heede
,
may
be
a
great
looser
,
and
by
taking
heed
he
may
be
a
great
gainer
.
Againe
,
we
see
that
the
vaineglorious
Christian
,
that
is
to
say
:
a
plaine
hypocrite
,
is
a
gainer
by
his
hipocrisie
;
but
his
gaine
is
nothing
to
that
which
he
expecteth
,
and
nothing
comparable
to
his
losse
.
These
reasons
are
vsed
by
our
Sauiour
Christ
in
most
high
wisedome
,
as
proceeding
from
one
that
best
knoweth
euery
mans
disease
,
and
euery
ones
humour
,
and
euery
ones
delight
,
and
accordingly
he
fitteth
both
his
medicines
,
and
his
motiues
.
Now
seeing
as
all
men
are
much
moued
with
hope
of
rewards
,
especially
when
for
a
small
matter
they
are
in
hope
to
obtaine
a
great
and
a
good
reward
,
what
could
our
Sauiour
Christ
propound
of
greater
force
to
moue
men
to
embrace
sinceritie
in
all
their
actions
,
then
Gods
reward
,
which
is
the
greatest
and
the
best
?
And
because
hypocrisie
is
of
that
bewitching
nature
,
and
besotting
humour
,
that
it
maketh
her
suters
&
attendants
beleeue
,
that
they
shal
be
both
honored
here
amongst
men
,
and
glorified
hereafter
amongst
Angels
in
heauen
:
and
so
by
feeding
them
with
a
vaine
hope
of
a
double
reward
for
their
double
dealing
,
our
Sauiour
Christ
here
doth
notably
coole
their
courage
,
by
abating
no
lesse
of
their
wages
,
then
heauen
commeth
to
:
assuring
them
,
that
whatsoeuer
they
dreame
of
,
it
wil
proue
but
a
dreame
.
And
least
any
man
should
thinke
that
it
is
otherwise
,
and
God
will
be
better
to
them
then
so
,
(
as
all
hypocrites
do
)
our
Sauiour
Christ
bindeth
vp
the
matter
with
an
earnest
asseueration
,
or
constant
affirming
the
matter
,
and
saith
not
,
I
feare
me
they
haue
their
reward
:
I
doubt
they
will
loose
their
reward
in
heauen
:
I
cannot
tell
,
but
I
stand
in
great
doubt
of
the
matter
:
for
then
yet
there
were
some
little
hope
left
,
like
a
bone
for
the
hypocritie
to
picke
vpon
:
but
the
goeth
more
directly
to
the
point
then
so
:
saying
,
verily
,
and
out
of
all
question
,
build
vpon
it
,
know
for
a
certaine
what
to
trust
vnto
,
if
you
take
not
heede
of
hypocrisie
,
you
haue
your
reward
here
,
there
is
nothing
to
be
looked
for
hereafter
at
Gods
hand
,
but
the
hypocrites
portion
,
and
that
is
hell
fire
with
the
diuell
and
his
Angels
for
euer
:
for
when
men
haue
rewarded
them
,
God
will
punish
them
.
And
thus
you
see
the
force
of
Christs
reasons
,
and
the
drift
of
his
words
,
wherein
we
haue
two
excellent
points
offered
vs
to
consider
of
.
First
,
the
reward
of
sinceritie
:
secondly
,
the
reward
of
hypocrisie
.
The
reward
of
sinceritie
and
vprightnesse
of
heart
verily
is
great
:
for
the
Psalmist
saith
,
Thou
hast
shewed
great
mercy
to
Dauid
,
saith
King
Salomon
,
when
he
walked
before
thee
in
truth
and
vprightnesse
of
heart
:
to
shew
,
that
great
mercies
belong
to
vpright
harted
men
.
But
what
it
is
,
or
how
great
it
is
,
or
how
good
it
is
,
few
yet
do
know
,
fewer
beleeue
it
,
and
fewest
of
all
do
so
feele
it
,
as
to
be
moued
therewith
.
We
know
what
we
haue
here
,
say
some
,
we
know
not
what
we
shall
haue
hereafter
.
Now
,
ignoti
nulla
cupido
,
of
a
thing
vnknowne
there
is
no
desire
:
Therefore
that
men
may
desire
it
,
it
is
fit
they
should
know
it
.
Others
there
be
that
(
hauing
heard
of
it
)
are
desirous
to
see
it
,
as
Philip
sayd
to
Christ
,
Shew
vs
thy
father
,
and
it
suffiseth
:
so
say
they
,
Shew
vs
the
reward
of
sinceritie
,
and
it
suffiseth
.
Dreaming
as
the
Disciples
of
Christ
did
awhile
,
of
some
earthly
and
temporall
preferment
.
But
as
Christ
sayd
to
Philip
,
He
that
hath
seene
me
,
hath
seene
my
father
:
because
the
Sonne
was
in
the
Father
,
and
the
Father
in
the
Sonne
:
so
we
say
to
them
,
he
that
hath
seene
sinceritie
,
hath
seene
the
reward
of
sincerity
,
because
sincerity
of
it selfe
is
the
gift
of
God
,
and
Gods
reward
goeth
with
his
owne
gift
,
according
to
the
saying
of
a
learned
father
:
Sua
munera
coronat
Deus
in
nobis
:
God
doth
crowne
his
owne
gifts
in
vs
.
Other
some
there
be
which
haue
seene
the
reward
of
sincerity
a
good
part
of
it
,
that
is
,
haue
knowne
it
,
and
beleeued
such
a
thing
,
but
haue
bin
no
more
moued
therewith
,
to
preserue
themselues
against
the
poison
of
vaineglorie
,
then
they
of
the
old
world
were
moued
with
the
report
and
sight
of
Noahs
Arke
,
to
prepare
for
them selues
against
the
floud
.
Others
there
be
that
haue
both
seene
it
by
faith
,
and
tasted
of
it
too
,
but
afterward
haue
lothed
the
same
,
and
lusted
after
vaineglorie
:
as
the
vnthankfull
Israelites
lothed
Manna
,
which
did
nourish
them
when
all
other
foode
failed
:
and
sell
to
lusting
for
the
flesh
pots
of
Egypt
.
It
fareth
with
those
that
haue
left
their
sinceritie
,
as
it
did
with
those
that
left
Christ
after
they
had
heard
him
awhile
.
When
they
heard
Christ
speake
of
eating
his
flesh
:
this
is
a
hard
saying
,
who
can
beare
it
?
and
so
came
no
more
.
So
the
other
hearing
that
sincerities
men
shall
haue
Gods
reward
,
they
like
that
well
inough
:
but
when
we
tell
them
,
nay
when
Gods
word
telleth
them
,
that
they
shall
loose
the
worlds
reward
,
and
in
stead
of
commendations
,
shall
be
condemned
,
and
hated
,
and
scorned
:
they
say
,
this
is
a
hard
saying
,
and
so
giue
ouer
their
sincere
courses
.
But
what
saith
our
Sauiour
Christ
to
the
woman
of
Samaria
?
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
saith
vnto
thee
,
giue
me
drinke
,
thou
wouldst
haue
asked
of
him
,
and
he
wold
haue
giuen
thee
water
,
yea
water
of
life
.
So
it
may
be
said
to
those
that
make
a
iest
of
sinceritie
,
or
preferre
the
glorie
of
the
world
before
the
reward
of
sinceritie
:
If
they
knew
the
gift
of
God
,
the
excellent
reward
of
sinceritie
,
and
who
it
is
that
saith
,
Take
heede
of
vaineglorie
:
and
who
it
is
that
will
reward
the
embracers
of
sinceritie
,
they
would
seeke
to
him
for
credite
,
and
aske
glorie
of
him
,
and
he
would
giue
them
an
euerlasting
reward
,
euen
a
crowne
of
glorie
which
neuer
should
end
.
As
when
Dauid
asked
life
,
But
now
all
the
enquiring
will
be
,
what
this
same
gift
of
God
should
be
,
and
what
reward
they
shall
haue
that
giue
entertainment
to
sincerity
.
Verily
,
as
the
Church
saith
of
Christ
her
beloued
:
My
beloued
is
white
and
ruddie
,
the
chiefest
of
ten
thousands
:
so
may
the
louers
of
sinceritie
say
,
our
beloued
is
white
and
ruddie
:
that
is
,
she
is
like
the
kings
daughter
,
all
glorious
within
,
she
is
the
chiefest
often
thousand
,
she
hath
many
faire
sisters
,
but
she
passeth
them
all
:
her
sisters
be
patience
,
and
humility
,
and
meeknesse
,
and
zeale
,
and
courage
,
and
long
suffering
,
and
contempt
of
the
world
,
and
loue
of
God
,
with
faith
,
hope
and
charitie
:
and
all
these
are
glorious
and
beautifull
vertues
,
yea
sweet
children
of
the
holy
Ghost
,
when
th●y
come
from
God
:
but
sinceritie
and
singlenesse
of
heart
doth
excell
them
all
.
The
Sunne
doth
giue
light
to
all
the
starres
,
and
the
Queene
doth
grace
her
Ladies
of
Honour
with
her
presence
:
So
sinceritie
or
truth
of
heart
doth
beautifie
and
grace
all
other
vertues
:
for
without
that
they
are
but
naked
and
counterfeit
.
She
goeth
before
them
,
and
speaketh
for
them
all
,
like
a
foreman
of
a
Iurie
,
when
all
the
rest
(
though
they
be
her
faire
sisters
)
must
hold
their
peace
.
Faith
is
feeble
and
weake
,
and
loue
her
handmaid
is
lazie
,
and
careth
for
none
but
her selfe
:
patience
hath
a
scarre
on
her
face
giuen
her
by
intemperancie
:
deuotions
is
so
frozen
with
cold
,
that
she
can
scarce
go
:
humilitie
is
so
tired
with
wrestling
against
pride
,
that
she
looketh
very
leane
and
bare
:
and
as
for
repentance
that
is
so
trampled
vpon
with
custome
of
sinne
,
that
it
is
scarce
to
be
discerned
from
hardnesse
of
heart
.
Now
all
these
go
from
vs
that
haue
abused
them
,
into
the
Lords
presence
,
as
Thamar
did
from
her
brother
Amnon
,
What
hath
soundly
comforted
all
the
Saines
of
God
here
on
earth
,
but
the
testimonie
of
an
vpright
heart
?
And
is
not
sound
comfort
a
good
reward
?
What
hath
encouraged
and
emboldned
them
to
come
before
God
in
prayer
,
but
the
testimoniall
of
a
sincere
heart
,
and
holy
affection
?
And
is
not
boldnesse
in
Gods
presence
a
good
reward
?
What
hath
made
the
prayers
of
the
faithfull
auaileable
with
God
for
other
,
but
the
sinceritie
and
vpright
affection
of
them
that
haue
craued
their
prayers
?
and
are
not
these
sweet
odours
,
that
is
,
the
prayers
of
the
Saints
a
good
reward
?
What
made
Iacob
to
be
honoured
with
the
new
name
of
Israel
,
that
is
,
preuailing
with
God
for
a
blessing
:
but
that
his
wrestling
was
not
in
shew
,
but
in
good
earnest
,
in
sinceritie
and
truth
of
heart
,
with
a
constant
purpose
of
perseuering
,
till
he
had
gotten
that
which
he
stroue
for
?
And
is
not
preuailing
with
God
a
good
reward
?
All
the
daies
of
the
afflicted
are
euill
(
saith
Salomon
)
that
is
,
troublesome
,
grieuous
,
and
bitter
to
flesh
and
bloud
,
Create
in
me
ô
Lord
a
cleane
heart
:
to
shew
that
we
can
no
more
make
the
hart
sincere
,
then
we
can
create
a
hart
.
But
when
such
a
hart
is
created
by
God
,
he
giueth
thee
a
singular
gift
:
&
a
great
portion
belongeth
vnto
it
.
Part
of
it
shall
be
payd
thee
in
this
life
,
but
the
greatest
part
in
the
life
to
come
.
In
this
life
thou
shalt
be
loued
of
Christs
friends
,
and
moned
of
good
men
when
thou
art
wronged
:
&
the
more
thou
dost
seek
to
honor
God
,
the
more
he
will
honor
thee
,
as
he
told
Samuel
.
The
more
thou
fliest
the
vainglorie
of
the
world
for
sinceritie
sake
,
the
more
wil
true
glorie
follow
thee
,
according
to
the
Prouerb
:
Honos
fugientem
sequitur
,
sequentem
fugit
:
It
followeth
those
that
flye
from
her
,
like
friends
which
enforce
gifts
and
other
curtesies
vpon
modest
persons
which
refuse
them
,
but
flyeth
them
that
follow
her
,
as
men
do
impudent
beggers
.
But
besides
al
this
,
when
death
comes
,
thy
deare
friend
sincerity
shall
more
comfort
thee
then
all
the
Phisitions
in
the
world
.
And
after
death
thy
name
shall
liue
,
and
walke
vp
&
downe
in
the
world
,
to
warne
some
,
to
comfort
some
,
to
admonish
some
,
and
to
shame
some
,
and
to
condemne
many
.
But
yet
here
is
not
all
,
for
then
shalt
thou
first
receiue
commendation
of
God
,
whom
thou
hast
serued
,
and
secondly
enter
into
full
and
euerlasting
possession
of
thy
maisters
ioy
,
which
is
no
lesse
then
a
weightie
crowne
of
glorie
immortall
,
then
a
kingdome
,
and
inheritance
of
eternall
blessednesse
with
the
Saints
and
Angels
,
and
God
himselfe
:
where
all
teares
shall
be
wiped
from
thy
eyes
,
and
thou
shalt
reioyce
for
euermore
.
Where
thou
shalt
enioy
for
euer
and
euer
,
such
things
as
no
eye
hath
seene
,
no
eare
hath
heard
,
nor
heart
to
man
can
conceiue
:
and
nothing
shall
euer
obscure
or
eclipse
the
same
,
nor
crosse
,
nor
diminish
the
same
.
And
what
is
all
this
,
or
whatsoeuer
else
can
be
sayd
of
it
,
but
scarce
a
shadow
of
sincerities
reward
?
Alas
,
a
drop
taken
out
of
the
sea
,
and
a
moate
out
of
the
mountaines
:
like
the
hem
of
Christs
garment
,
which
did
comfort
the
woman
that
touched
it
:
but
she
found
more
comfort
in
him
,
then
in
the
hem
.
So
the
description
of
sincerity
is
delightsome
,
&
the
picture
is
pleasing
:
but
whosoeuer
hath
sincerity
it selfe
,
shall
find
at
his
left
hand
the
fulnesse
of
ioy
,
and
at
his
right
hand
pleasure
for
euermore
.
Whosoeuer
after
this
Sermon
,
shall
find
so
much
fauour
with
God
,
as
to
meete
with
sinceritie
and
vprightnesse
of
heart
in
all
his
actions
,
and
such
an
affection
that
preferreth
Gods
glorie
before
his
owne
,
and
seeketh
praise
of
God
and
not
of
man
:
shall
say
as
the
Queene
of
the
South
sayd
when
she
came
to
King
Salomon
:
That
which
I
heard
of
thee
I
did
hardly
beleeue
it
,
but
now
I
perceiue
that
the
report
which
went
of
thee
,
is
nothing
answerable
to
that
which
thou
art
indeed
.
And
though
no
man
deserueth
such
a
reward
at
Gods
hand
,
no
nor
any
reward
at
all
,
but
shame
and
confusion
,
which
is
our
due
desert
;
yet
both
for
his
promise
sake
,
as
also
for
his
honour
sake
he
will
so
reward
his
children
.
If
mortall
men
will
keepe
their
promise
one
towards
another
,
as
all
that
haue
but
common
ciuility
and
honestie
will
,
them
much
more
will
Almightie
God
,
who
is
all
truth
and
righteousnesse
it selfe
,
and
can
no
more
breake
his
promise
,
then
he
can
denie
himselfe
,
or
cease
to
be
God
.
The
Prince
promiseth
to
pardon
a
traytour
,
and
he
keepeth
promise
with
him
:
this
is
of
the
Princes
goodnesse
,
and
not
of
the
traytors
desert
.
We
are
all
traytors
to
God
:
he
hath
promised
vppon
our
true
repentance
to
pardon
vs
:
it
is
of
his
goodnesse
to
make
vs
such
a
promise
,
and
not
of
our
desert
:
childish
therfore
are
the
Papists
,
who
whensoeuer
they
reade
of
a
reward
comming
from
God
,
do
straite
way
dreame
of
some
desert
or
merite
to
proceede
from
man
and
fetch
the
same
.
Againe
,
in
that
it
pleaseth
God
so
liberally
and
aboundantly
to
reward
the
poore
trauels
,
and
endeuours
of
his
children
,
and
so
gloriously
to
crowne
his
owne
gifts
in
them
,
when
notwithstanding
they
are
so
stained
and
abused
as
they
are
,
let
no
man
maruell
thercat
:
for
that
is
done
according
to
the
worthinesse
of
his
Maiesty
,
and
the
greatnesse
of
his
owne
honour
,
and
not
according
to
the
basenesse
of
our
persons
.
This
did
Alexander
the
great
consider
,
when
a
poore
souldier
came
vnto
him
to
begge
a
reward
for
his
seruice
that
he
had
done
:
What
wouldest
thou
haue
quoth
he
?
A
hundreth
crownes
quoth
the
souldier
.
Well
quoth
the
King
,
though
that
be
too
much
for
thee
to
aske
,
and
more
then
thou
deseruest
,
yet
is
too
little
for
me
to
giue
that
am
thy
Emperour
:
so
we
according
to
the
basenesse
of
our
mindes
and
cogitations
would
begge
of
God
,
worldly
preferment
and
credit
in
the
world
,
gold
and
siluer
,
house
and
land
,
honour
and
worship
.
Well
,
content
thy selfe
saith
our
Soueraigne
,
and
heauenly
father
,
that
is
too
much
for
thee
to
aske
,
and
too
litle
for
me
to
giue
,
being
Lord
of
heauen
and
earth
,
I
will
giue
thee
that
that
is
fit
for
thee
here
:
and
a
kingdome
hereafter
if
thou
serue
me
in
sinceritie
and
truth
of
hart
,
respecting
more
my
glorie
then
thy
owne
glorie
,
or
thy
life
either
.
For
it
standeth
not
with
the
honour
of
Gods
Maiesty
to
recompence
trauels
of
his
seruants
with
trifles
.
God
dealeth
with
his
children
that
are
most
sincere
harted
in
this
world
,
as
great
men
deale
with
their
children
in
their
minoritie
,
whom
they
intend
to
make
their
heires
:
they
put
them
to
schoole
,
and
giue
them
correction
,
and
allow
them
from
hand
to
mouth
,
and
abridge
them
of
their
libertie
,
and
keepe
them
in
awe
:
but
when
their
fathers
are
dead
,
and
they
come
to
mens
estate
,
they
are
then
rewarded
with
no
lesse
then
all
their
fathers
lands
;
which
if
they
should
haue
had
before
,
they
would
haue
spent
riotously
,
and
wantonly
:
so
God
keepeth
his
children
here
in
this
world
vnder
schooling
,
and
nurturing
them
,
correcting
and
crossing
them
:
and
giueth
them
their
stint
,
and
allowance
of
wealth
,
of
health
,
of
credit
,
of
friends
,
&c.
But
when
they
come
to
a
perfectage
,
and
are
perfect
men
growne
in
Christ
(
which
will
not
be
vntill
after
tearme
of
this
life
)
then
loe
they
are
made
fellow
heires
of
the
kingdome
of
heauen
,
with
the
Lord
Iesus
himselfe
,
blessed
be
his
name
for
euer
.
Now
by
this
time
my
good
brethren
,
you
haue
(
I
hope
)
well
considered
of
the
matter
,
and
will
not
denie
but
that
the
reward
of
sinceritie
is
a
great
reward
,
like
vnto
him
that
giueth
it
:
a
fathers
reward
,
yea
a
heauenly
fathers
reward
,
and
a
heauenly
reward
.
Consider
well
,
you
whose
hearts
yet
long
for
the
vaine
praise
and
estimation
of
men
,
like
sucking
weanlings
,
that
cry
still
after
the
breast
:
can
the
world
affoord
you
any
such
reward
?
Can
your
father
and
mother
?
can
your
friends
an
kindred
?
can
Kings
&
Princes
?
can
al
the
world
?
Let
vs
see
,
sincerity
is
rewarded
with
sound
comfort
,
as
Christ
sayd
to
the
sicke
man
,
Sonne
be
of
good
comfort
.
You
that
desire
to
be
seene
of
men
,
you
desire
sound
comfort
,
can
the
world
giue
it
you
when
God
denieth
it
you
?
Or
can
the
world
take
it
from
you
,
if
God
doth
giue
it
you
?
Sinceritie
is
rewarded
with
courage
in
prayer
,
and
boldnesse
before
Gods
throne
of
grace
.
You
that
desire
to
be
seene
of
men
,
desire
also
to
stand
boldly
before
the
face
of
God
,
but
consider
:
can
all
the
commendations
of
the
world
giue
you
that
boldnesse
and
courage
when
God
doth
denie
it
you
?
or
can
al
the
condemnations
and
euill
speeches
of
the
world
take
it
from
you
,
if
God
doth
giue
it
you
?
Sincerity
preuaileth
with
God
.
You
that
desire
to
be
seene
of
men
,
you
desire
also
to
preuaile
with
God
:
but
consider
well
,
can
all
the
praises
of
men
make
you
preuaile
with
God
,
if
God
himselfe
doth
not
like
you
?
or
can
all
the
world
by
disgracing
of
sincere
harted
Christians
,
hinder
their
suite
in
the
Lords
Court
,
if
God
doth
like
of
them
?
Sincerity
is
rewarded
with
a
continual
feast
,
of
the
loue
of
God
,
of
ioy
in
the
holy
Ghost
,
of
peace
of
conscience●
,
of
the
merits
of
Christ
.
About
whose
dwelling
places
God
hath
charged
his
owne
gard
of
Angels
,
to
pitch
their
tents
,
that
the
man
of
earth
may
not
make
them
affraid
,
nor
the
sonne
of
violence
do
them
any
harme
.
You
that
desire
to
be
seene
of
men
,
you
commend
this
feast
,
you
also
desire
to
be
at
such
a
feast
:
but
consider
well
,
can
all
the
men
,
&
Princes
in
the
world
make
you
such
a
feast
,
when
God
will
make
you
fast
?
or
can
all
the
world
cause
you
to
fast
,
or
to
want
when
the
Lord
hath
prouided
you
such
a
feast
?
Sincerity
shall
be
rewarded
with
a
crowne
of
glorie
,
and
inheritance
immortall
,
the
kingdome
of
heauen
:
for
our
heauenly
father
giueth
heauenly
rewards
,
and
infinite
like
himselfe
.
Now
you
that
desire
to
be
seene
of
men
,
desire
also
such
a
reward
,
as
the
sonnes
of
Zebedeus
did
desire
each
of
them
a
place
in
the
kingdome
of
heauen
:
but
consider
well
,
when
you
haue
won
the
commendations
of
all
men
,
yet
cannot
all
the
men
in
the
world
giue
you
that
reward
:
for
Christ
sayd
it
was
not
his
to
giue
:
if
not
his
to
giue
as
he
was
man
,
then
much
lesse
is
it
the
worlds
to
giue
vnto
men
:
neither
can
all
the
world
,
with
the
helpe
of
all
the
diuels
in
hell
take
it
from
you
,
nor
molest
you
in
it
,
when
God
hath
giuen
it
vnto
you
.
But
least
any
man
should
yet
stand
in
doubt
of
that
I
say
,
let
witnesses
be
examined
:
let
their
records
be
searched
:
aske
Enoch
,
he
walked
with
God
,
that
is
,
he
had
his
conuersation
as
in
the
sight
of
God
,
his
care
and
study
was
to
please
God
,
With
my
whole
heart
I
haue
sought
thee
,
then
could
he
most
boldly
call
vpon
God
,
and
say
:
Let
me
not
wander
from
thy
commandements
.
Aske
Saint
Paule
,
and
he
will
tell
thee
,
that
he
would
not
presume
to
craue
for
the
prayers
of
the
Church
,
We
are
not
as
many
,
which
make
marchandize
of
the
word
of
God
:
but
as
of
sinceritie
,
but
as
of
God
,
in
the
sight
of
God
we
speake
in
Christ
.
We
walke
not
in
craftinesse
,
neither
handle
we
the
word
of
God
deceitfully
,
but
in
declaration
of
the
truth
we
approoue
our selues
to
euerie
mans
conscience
in
the
sight
of
God
.
And
what
hast
thou
gotten
Paule
for
thy
labour
?
In
how
many
dangers
hast
thou
bene
both
by
sea
and
by
land
?
By
thy
owne
confession
thou
hast
bene
whipped
,
and
beaten
with
roddes
,
cast
into
prison
,
stoned
and
laied
for
dead
,
hunted
from
one
place
to
another
,
and
at
the
last
lost
thy
head
:
hadst
not
thou
beene
better
to
haue
pleased
thy
honest
neighbours
by
preaching
Christ
after
their
fashion
?
No
no
,
sayth
Paule
,
neuer
tell
me
of
these
matters
,
I
was
crucified
to
the
world
,
and
the
world
to
me
:
that
is
,
I
cared
no
more
for
the
world
,
then
the
world
did
for
me
:
the
power
of
God
did
appeare
in
my
weaknesses
:
when
I
was
in
prison
I
was
at
liberty
:
when
I
went
from
the
whip
to
the
dungeon
,
I
sung
Psalmes
:
yea
,
all
this
was
an
honour
vnto
me
that
I
was
not
worthie
of
.
From
all
my
daungers
the
Lord
deliuered
me
.
And
where
I
lost
my
life
,
there
I
found
it
againe
:
euen
euerlasting
life
.
In
a
word
,
I
haue
fought
a
good
fight
,
and
haue
finished
my
course
,
I
haue
kept
the
faith
:
For
henceforth
is
layed
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
me
at
that
day
,
and
not
to
me
onely
,
but
to
all
them
that
loue
his
appearing
.
Aske
King
Hezechiah
,
what
was
most
comfortable
to
him
in
his
sicknesse
,
when
he
looked
for
nothing
but
death
.
I
payed
,
and
sayd
,
I
beseech
thee
ô
Lord
,
remember
how
that
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
that
is
,
a
sound
and
vpright
heart
without
dissembling
,
and
haue
done
that
which
is
good
in
thy
sight
,
to
shew
that
when
all
faile
,
yet
sincerity
,
and
truth
of
heart
shall
comfort
vs
,
like
a
good
keeper
and
kind
nurse
at
the
houre
of
death
.
Now
then
,
what
remaineth
for
this
point
?
but
that
we
gather
vp
the
summe
of
all
that
hath
bene
sayd
of
it
,
and
make
the
conclusion
:
and
that
is
this
:
Seeing
that
sinceritie
shall
be
rewarded
by
our
heauenly
father
,
both
in
this
life
with
sound
comfort
in
time
of
trouble
:
with
courage
and
boldnesse
in
time
of
prayer
:
with
the
prayers
of
the
Saints
in
time
of
neede
:
with
a
continuall
feast
in
the
time
of
affliction
:
with
heauenly
consolation
in
the
time
of
death
:
and
in
the
world
to
come
,
with
the
kingdome
of
heauen
;
let
euery
man
confesse
that
the
reward
of
sincerity
is
a
great
reward
.
And
seeing
as
it
is
so
great
for
quantitie
,
and
so
good
for
qualitie
,
that
all
the
world
cannot
affoord
so
much
as
a
shadow
thereof
,
nor
tell
how
to
commend
it
,
let
euery
one
of
vs
be
more
moued
therey
to
embrace
sinceritie
,
and
to
seeke
praise
at
Gods
hand
,
rather
then
all
the
vaine
praises
of
the
world
.
And
seeing
as
sinceritie
is
of
all
vertues
the
chiefest
,
and
that
which
graceth
all
our
vertues
before
God
and
man
,
let
vs
aboue
all
looke
in
all
our
affaires
that
nothing
be
done
without
it
.
Lastly
,
seeing
as
both
Enoch
,
and
Ioseph
,
and
Dauid
,
and
Hezechiah
,
and
Paule
,
besides
many
else
haue
giuen
such
testimonie
thereof
:
let
no
man
doubt
to
beleeue
,
nor
feare
to
follow
it
,
for
out
of
all
doubt
those
that
are
approued
in
Gods
sight
,
shall
be
well
rewarded
of
their
heauenly
father
.
And
so
much
for
the
reward
of
sinceritie
.
THE
IIII.
SERMON
.
MATH.
6.2
.
As
hypocrites
do
in
the
Synagogues
and
streetes
,
to
be
seene
of
men
:
WE
haue
heard
heretofore
the
excellent
nature
,
and
heauenly
reward
of
sinceritie
;
now
brethren
,
that
we
may
be
as
much
out
of
loue
with
hypocrisie
,
as
we
are
in
loue
(
I
hope
)
with
sinceritie
:
let
vs
see
the
nature
and
reward
of
hypocrisie
:
because
contraries
being
layed
together
,
do
the
better
appeare
.
And
first
,
of
the
nature
of
of
hypocrisie
,
vpon
these
wordes
:
as
the
hypocrites
do
,
&c.
Of
the
second
branch
when
we
come
to
the
next
words
,
Verily
I
say
vnto
you
they
haue
their
reward
.
At
this
time
onely
of
these
wordes
:
as
hypocrites
do
:
wherein
our
Sauior
Christ
doth
giue
vs
to
vnderstand
two
things
First
,
that
whosoeuer
professeth
a
shew
of
that
which
he
is
not
,
is
an
hypocrite
:
secondly
,
that
the
doings
of
hypocrites
are
to
be
made
knowne
,
that
euery
one
seeing
the
hypocrite
laid
out
in
his
colours
,
with
his
reward
that
belongeth
to
him
,
may
take
heede
,
that
he
play
not
the
hypocrite
,
or
if
he
hath
played
that
part
,
to
be
ashamed
thereof
and
repent
,
and
follow
the
Lord
euer
after
in
sinceritie
and
truth
of
heart
.
Now
seeing
as
our
Sauiour
Christ
would
haue
hypocrites
knowne
by
their
doings
:
I
will
endeuour
my selfe
at
this
time
by
Gods
helpe
,
to
vncase
the
hypocrite
,
who
hath
plaid
his
part
so
long
,
so
impudently
,
and
so
vncontrolledly
,
carying
away
all
the
credit
of
the
world
,
euen
to
the
vndermining
of
the
house
of
God
,
&
endangering
the
whole
estate
of
Christian
Religion
.
And
call
this
Sermon
(
if
you
list
)
the
vncasing
of
the
hypocrite
:
for
I
will
(
if
God
will
)
do
my
best
endeuour
to
vncase
him
.
Wherein
perhaps
I
shall
not
behaue
my selfe
so
handsomly
and
finely
to
please
all
parties
,
as
some
could
do
:
but
yet
I
hope
both
soundly
and
plainly
I
shall
go
to
worke
.
You
know
brethren
,
that
plaine
dealing
is
my
profession
,
though
it
be
counted
a
iewell
for
beggers
:
flattery
,
and
curiositie
,
and
hypocrisie
I
leaue
to
them
that
will
dye
rich
men
,
and
therefore
I
speed
accordingly
:
and
I
must
needes
confesse
,
that
I
am
wellinough
serued
,
to
be
so
well
belaboured
as
I
am
with
the
strife
of
tongues
.
Well
,
if
I
could
handle
this
matter
more
learnedly
then
I
can
;
yet
I
would
of
purpose
deceiue
all
such
itching
eares
,
as
come
rather
to
haue
their
humours
fed
,
then
their
liues
reformed
.
A
peece
of
worke
both
thanklesse
and
dangerous
,
yea
a
most
vnpleasant
argument
haue
I
taken
in
hand
,
especially
as
the
case
standeth
now
,
when
most
men
come
to
catch
and
to
cauill
,
and
quot
homines
tot
sententiae
,
euery
mans
head
swarming
with
as
many
odde
conceits
and
vncharitable
surmises
,
as
there
be
heads
to
heare
.
But
it
is
no
matter
my
brethren
,
thinke
and
speake
of
me
at
your
pleasure
,
so
long
as
I
haue
the
truth
on
my
side
,
I
care
the
lesse
,
words
are
but
wind
,
and
truth
will
preuaile
in
the
end
,
and
iudge
them
that
now
condemne
it
.
Saint
Paule
telleth
me
,
that
I
must
passe
through
good
report
and
bad
report
(
and
I
thanke
God
so
I
haue
doue
meetly
well
:
)
and
to
the
Galathians
he
saith
thus
,
Am
I
Paul
become
your
enemy
because
I
tel
you
the
truth
?
to
shew
,
that
whosoeuer
will
speake
the
truth
shall
be
counted
an
enemy
.
But
what
sayth
the
same
Apostle
?
If
I
seeke
to
please
men
,
I
cannot
please
God
,
and
therfore
I
am
at
a
point
.
God
gaue
me
an
vpright
heart
in
his
sight
,
and
then
,
as
for
the
fauour
and
disfauour
of
the
world
his
will
be
done
.
But
now
to
the
matter
in
hand
:
Do
not
your
almes
,
that
is
,
your
good
deedes
to
be
seene
of
men
,
as
hypocrites
do
.
Our
Sauiours
purpose
is
to
illustrate
his
precept
by
an
example
of
counterfeits
and
players
,
who
do
all
their
feats
of
purpose
to
be
seene
of
men
:
to
which
end
,
they
haue
a
stage
erected
,
that
men
may
see
them
,
making
proclamation
,
that
whosoeuer
come
to
such
a
place
,
at
such
an
houre
,
shal
see
such
a
mans
players
,
that
is
,
such
a
mans
hypocrites
make
a
play
,
that
is
,
play
the
hypocrites
by
counterfeiting
and
shewing
diuerse
mens
actions
and
diuerse
mens
persons
,
which
they
are
not
,
neither
act
they
indeede
.
Therefore
seeing
that
the
nature
and
practise
of
players
doth
most
fitly
serue
to
set
foorth
the
nature
&
practise
of
such
as
do
but
counterfeit
and
dissemble
in
the
profession
and
practise
of
religion
,
when
they
would
be
thought
to
be
in
good
earnest
:
and
seeing
that
(
for
their
counterfeiting
)
plaiers
were
the
first
,
that
were
termed
amongst
prophane
writers
hypocrites
:
therefore
I
say
the
Scripture
hath
borrowed
that
name
of
them
,
&
translated
it
to
all
that
play
the
dissemblers
&
counterfeits
in
Gods
businesse
or
otherwise
.
Of
this
iudgement
is
master
Caluin
,
whose
words
are
these
,
Cal.
Har.
in
his
Euangelicall
Harmony
,
vpon
this
place
:
Nam
quum
hypocritae
profanis
scriptoribus
dictifuerint
histriones
qui
in
scena
&
ludis
fictas
personas
agebant
,
Scriptura
hoc
nomen
ad
homines
duplices
corde
,
&
simulatos
transtulit
:
that
is
,
seeing
as
players
which
in
Enterludes
and
on
stages
did
faine
and
counterfeit
the
persons
of
other
men
,
were
termed
hypocrites
by
prophane
writers
,
the
Scripture
hath
translated
that
name
vnto
dissemblers
and
men
of
a
double
heart
.
And
most
fitly
are
they
both
called
hypocrites
,
because
they
both
counterfeit
alike
,
and
make
a
shew
before
men
of
that
which
they
are
not
before
God
:
yea
so
like
are
they
one
to
another
,
as
things
cast
both
in
a
mould
,
or
as
those
men
are
that
for
their
likenesse
in
fauour
and
condition
,
or
for
their
neerenesse
in
affinity
or
office
,
do
call
one
another
brothers
.
Amongst
Players
,
one
counterfeiteth
the
King
,
and
yet
is
no
King
,
but
a
base
fellow
in
comparison
:
another
counterfeiteth
a
merchant
,
and
yet
is
no
merchant
,
but
a
beggarly
companion
:
others
come
to
fight
,
and
yet
do
not
fight
,
but
dally
one
with
another
:
others
scold
and
brawle
,
and
seeme
to
be
at
mortal
enmitie
one
against
another
,
like
some
kind
of
Lawyers
at
the
barre
for
their
Clients
:
but
when
they
are
gone
,
they
are
as
good
friends
as
euer
they
were
,
and
laugh
at
them
whom
they
haue
made
fooles
.
But
indeed
certaine
persons
amongst
Players
are
to
be
excepted
,
which
are
not
counterfeited
:
for
some
play
the
fooles
part
,
and
are
fooles
indeed
:
some
play
the
varlets
part
,
and
are
varlets
indeede
:
some
play
the
rogues
part
,
and
are
rogues
indeede
:
some
play
the
cousiners
part
,
and
are
cousiners
indeed
:
some
play
the
parts
of
lewd
men
,
and
lewde
women
,
and
are
lewde
indeede
:
so
that
these
(
I
thinke
)
haue
wrong
done
them
to
be
tearmed
hypocrites
,
because
they
do
not
counterfeit
the
parts
they
play
,
but
are
the
same
indeed
that
they
make
shew
of
,
except
it
be
in
regard
of
the
persons
which
they
represent
,
that
they
be
called
hypocrites
:
for
those
persons
they
are
not
indeede
,
though
the
qualitie
of
those
persons
they
haue
indeed
.
In
like
manner
is
it
with
men
of
a
double
heart
in
religion
or
otherwise
.
Some
seeme
to
pray
,
when
they
do
not
pray
,
but
babble
with
their
lips
,
wordes
which
their
minds
thinke
not
of
,
and
their
hearts
consent
not
vnto
:
and
keepe
a
stir
for
thrise
a
weeke
seruice
,
not
caring
for
the
Sabbath
day
;
and
come
perhaps
of
contention
too
,
rather
then
of
any
deuotion
.
These
are
in
shew
deuout
,
but
in
truth
deuout
hypocrites
.
Some
pretend
friendship
,
while
with
the
lion
they
offer
to
lick
poore
men
whole
with
a
dinner
at
Christmas
,
or
the
loane
of
a
little
money
,
or
the
sale
of
some
rotten
commoditie
,
while
with
their
teeth
,
that
is
,
by
cruell
practises
(
ill
neighbours
to
a
smooth
tongue
)
they
meane
to
pray
vppon
them
:
these
are
in
shew
friends
,
but
in
truth
friendly
hypocrites
.
Some
make
a
shew
of
zeale
to
the
glorie
of
God
,
when
their
zeale
is
nothing
but
bitter
malice
,
and
malicious
bitternesse
:
a
thing
that
too
many
in
the
ministerie
are
guiltie
of
:
and
wherewith
many
zealous
and
faithfull
Preachers
are
vniustly
charged
by
hypocrites
.
But
our
comfort
is
,
that
God
doth
acquite
vs
,
when
the
wicked
do
condemne
vs
;
but
they
that
are
maliciously
zealous
,
are
zealous
hypocrites
.
Some
in
their
humble
and
courteous
behauiour
seeme
altogether
to
be
compounded
of
humilitie
,
with
kind
speeches
and
friendly
offers
,
as
,
yours
to
commaund
:
I
owe
you
any
seruice
that
▪
I
can
,
(
meaning
indeed
euer
to
owe
it
,
and
neuer
to
pay
any
)
I
haue
the
courtesie
of
the
towne
for
you
,
and
I
maruell
when
you
will
come
to
our
house
,
and
I
wote
not
what
,
when
indeed
they
meane
no
such
matter
:
these
are
humble
and
kind
hypocrites
.
Some
seeme
very
carefull
for
the
poore
,
like
Iudas
,
when
they
would
oppresse
the
Church
,
and
either
disburden
themselues
,
or
else
enrich
themselues
with
the
spoiles
of
the
Church
:
these
are
charitable
&
benefacting
hypocrites
.
Some
make
a
shew
of
a
troubled
conscience
,
and
seeme
desirous
of
resolution
in
their
pretended
doubts
,
when
they
purpose
onely
to
entrappe
the
Preacher
:
these
are
afflicted
hypocrites
.
Some
seeme
to
harken
to
the
Preacher
very
attentiuely
and
deuoutly
,
when
in
their
hearts
they
turne
most
of
that
they
heare
into
a
iest
,
because
they
like
it
not
:
these
are
attentiue
hypocrits
.
Some
make
as
though
they
desired
nothing
more
,
then
the
obseruation
of
the
Princes
lawes
,
when
in
the
meane
time
they
freely
violate
all
lawes
themselues
:
these
are
lawlesse
hypocrites
.
Some
crie
God
forbid
,
but
that
euery
man
should
haue
his
due
,
and
in
the
meane
time
practise
all
the
deuises
that
may
be
to
defeat
euery
man
:
these
are
conscionable
,
or
rather
vnconscionable
hypocrites
.
Some
pretend
the
discharge
of
their
office
,
when
they
meane
thereby
to
play
their
parts
against
some
whom
they
owe
a
grudge
vnto
:
now
these
you
may
call
officious
hypocrites
.
Some
seeme
more
forward
then
others
in
the
outward
profession
of
the
Gospell
,
that
vnder
the
colour
thereof
,
they
may
the
more
freely
giue
them selues
to
their
pleasures
,
and
euery
new-fangled
fashion
that
is
daily
inuented
:
these
you
may
call
(
if
you
will
)
hypocrites
of
the
fashion
.
Some
are
as
the
companie
they
come
vnto
;
and
as
Pedlers
with
their
packes
haue
accesse
to
mens
gates
to
get
money
:
so
these
with
their
tales
of
euery
man
get
accesse
to
most
mens
tables
,
where
they
buy
and
sell
at
their
pleasures
,
they
care
not
whome
,
and
all
for
a
meales
meate
:
these
you
may
call
(
if
you
will
)
pedling
hypocrites
,
or
Protestents
for
the
pot
and
the
spit
.
There
be
diuerse
others
,
which
(
if
time
would
tarrie
)
I
wold
decipher
vnto
you
:
as
the
daintie
eared
hypocrite
,
called
Noli
me
tangere
,
who
will
professe
Christ
crucified
,
but
cannot
abide
to
haue
Christ
crucifie
his
sinnes
;
and
the
brazen-faced
hypocrite
,
who
in
secret
will
say
any
thing
,
and
in
publike
will
deny
the
same
againe
.
But
here
are
enough
and
too
many
,
to
act
a
play
that
shall
please
the
world
,
the
flesh
and
the
Diuell
.
Now
what
is
the
religion
of
all
these
I
pray
you
?
or
(
to
speake
the
truth
)
of
most
men
now
adaies
,
but
hypocrisie
?
that
is
to
say
,
a
very
play
,
which
euery
one
studieth
to
act
as
artificially
as
he
can
,
vpon
the
tickle
Stage
of
this
vaine
world
,
to
winne
thereby
credite
and
commoditie
amongst
men
,
being
before
God
nothing
lesse
,
then
that
which
they
seem
to
be
vnto
men
.
Now
all
these
hypocrites
or
players
may
be
deuided
into
two
sorts
or
companies
.
First
,
such
as
make
a
counterfeit
profession
of
religion
.
Secondly
,
such
as
make
a
counterfeit
practise
of
that
which
they
professe
.
And
both
these
companies
of
hypocrites
,
are
either
publike
or
priuate
.
Publike
are
those
which
play
their
parts
in
the
Church
,
or
in
the
Commonwealth
,
and
they
are
also
of
two
sorts
:
such
as
abuse
their
office
and
authoritie
which
are
publike
,
or
such
as
abuse
the
publike
assemblies
and
exercises
of
religion
,
seeming
there
to
be
that
which
they
are
not
.
Priuate
hypocrites
are
such
as
play
the
counterfets
in
housholds
,
or
otherwise
.
In
housholds
and
families
there
is
much
hypocrisie
,
that
is
:
many
a
play
plaied
by
diuerse
actors
,
both
comically
and
tragically
,
that
is
,
in
sport
and
in
earnest
.
The
actors
in
these
plaies
be
sometime
the
husband
,
sometime
the
wife
:
sometime
the
maister
,
sometime
the
seruants
:
sometime
the
parents
,
sometime
the
children
,
and
sometime
all
together
,
as
hereafter
more
at
large
we
shall
see
.
As
in
housholds
,
so
elsewhere
is
much
priuate
hypocrisie
raigning
,
as
in
shoppes
amongst
buyers
and
sellers
,
and
elsewhere
betweene
partie
and
partie
:
making
contracts
and
bargaines
with
great
protestations
of
loue
and
kindnesse
:
and
all
to
deceiue
.
Some
thinke
none
may
be
tearmed
hypocrites
,
but
such
as
haue
bene
forward
and
zealous
professors
of
the
Gospell
in
shew
:
but
they
are
deceiued
.
Indeed
whosoeuer
is
a
professor
of
Christianitie
,
and
denyeth
the
power
thereof
,
is
an
hypocrite
.
But
of
professors
there
are
two
sortes
:
some
are
very
forward
,
and
some
are
not
so
forward
:
some
are
zealous
and
make
a
great
shew
,
&
some
are
not
so
zealous
,
nor
so
much
in
shew
,
yet
all
professors
of
Christs
Gospell
.
Whosoeuer
hath
giuen
his
name
to
Christ
in
baptisme
,
and
is
a
partaker
of
the
Lords
table
,
is
a
professor
of
the
name
of
Christ
:
but
if
in
their
liues
they
serue
Sathan
,
they
are
but
hypocrites
.
But
it
will
be
replied
,
that
such
as
neuer
made
any
shew
of
religion
canot
be
counted
hypocrites
,
because
hypocrisie
is
a
counterfetting
or
dissembling
in
religion
.
It
is
true
indeed
:
but
what
count
you
religion
?
or
what
is
it
to
make
a
shew
of
religion
?
Is
it
onely
to
be
a
diligent
hearer
of
Sermons
?
or
a
daily
frequenter
of
the
temple
?
or
to
talk
much
of
the
Scripture
?
or
to
reason
well
in
matters
of
Diuinitie
?
or
to
vse
praier
and
singing
of
Psalmes
,
and
catechizing
in
the
familie
?
or
to
keepe
company
with
godly
persons
?
or
to
speake
against
vnlawfull
swearing
and
prophaning
the
Sabbath
?
or
to
defie
idolatrie
and
superstition
,
&c.
Surely
he
that
doth
all
these
,
maketh
a
good
shew
of
religion
,
and
if
he
doth
them
not
to
God
as
well
as
to
men
,
he
is
a
grosse
hypocrite
.
But
what
then
?
Is
this
all
religion
?
Indeed
many
thinke
so
,
and
deceiue
themselues
.
But
whosoeuer
maketh
a
shew
of
any
religious
duties
,
maketh
a
shew
of
religion
.
And
we
know
that
all
the
duties
required
in
both
the
tables
of
the
Commaundements
,
are
religious
duties
being
performed
by
way
of
obedience
to
God
,
as
they
ought
to
be
.
And
if
they
be
not
so
performed
,
they
are
then
done
but
to
the
halfes
,
that
is
,
to
men
but
not
to
God
.
Now
that
religion
consisteth
aswell
in
the
duties
of
the
second
table
which
concerne
our
neighbor
,
as
in
the
duties
of
the
first
,
which
concerne
Gods
worship
:
it
is
euident
by
the
testimonie
of
S.
Iames.
Pure
religion
and
vndefiled
before
God
:
euen
the
father
is
to
visite
the
fatherlesse
and
widowes
in
their
aduersitie
,
and
to
keepe
himselfe
vnspotted
of
the
world
,
that
is
,
to
helpe
those
that
haue
no
meanes
to
helpe
themselues
.
He
doth
not
exclude
the
duties
of
the
first
table
,
which
concerne
the
immediate
worship
of
God
,
but
sheweth
that
all
that
without
the
other
is
vaine
,
as
he
saith
plainely
in
the
verse
before
:
If
any
man
among
you
seemeth
religious
,
and
refraineth
not
his
toung
,
(
meaning
from
backbiting
,
lying
,
slaundering
,
and
maliciousnesse
,
and
filthie
talking
,
against
which
he
inueigheth
in
the
21.
verse
)
this
mans
religion
is
vaine
.
Now
many
ciuill
honest
men
being
baptized
and
admitted
to
the
Lords
table
,
and
coming
at
times
appointed
to
the
holy
exercises
of
Gods
worship
,
may
in
some
good
measure
keepe
the
duties
of
the
second
table
,
and
yet
not
be
very
forward
obseruers
of
the
first
table
,
paying
man
his
due
,
and
being
slacke
inongh
to
giue
God
his
due
.
Now
these
I
say
if
they
keepe
the
second
table
,
that
is
,
pay
euery
man
his
owne
,
honour
their
superiors
,
and
liue
chastly
and
orderly
,
and
seeke
to
preserue
life
,
and
keepe
hospitality
for
the
poore
,
and
helpe
their
neighbour
to
his
right
,
and
beare
true
witnesse
,
they
do
also
make
a
good
shew
of
religion
:
but
if
they
do
these
things
but
to
be
seene
and
commended
of
men
,
they
are
but
hypocrites
:
that
is
,
counterfeits
before
God
.
Againe
,
if
they
stand
more
precisely
vpon
one
thing
,
that
God
hath
commaunded
,
then
vpon
another
:
it
is
a
signe
that
their
hearts
are
not
vpright
with
God
:
for
if
they
were
vpright
,
they
would
aswell
regard
his
commaundement
for
one
thing
as
for
another
,
or
else
they
are
hypocrites
and
dissemblers
,
to
pretend
obedience
to
Gods
commaundements
when
they
meane
nothing
lesse
.
But
it
will
be
obiected
againe
,
that
the
duties
of
the
second
table
may
be
performed
in
some
sort
,
euen
by
a
meere
ciuill
or
naturall
man
,
that
knoweth
not
God
(
as
amongst
the
heathen
be
many
such
)
nor
make
any
shew
of
religion
at
all
:
or
else
where
is
the
common
distinction
of
ciuility
and
religion
?
Of
ciuill
actions
and
religious
actions
?
The
answer
is
easie
,
and
to
stand
long
vpon
such
a
point
,
were
but
to
trifle
away
the
time
.
We
speake
now
of
Christians
in
name
and
profession
at
the
least
,
and
not
of
the
heathen
:
and
euery
one
that
professeth
himselfe
a
Christian
,
professeth
also
the
workes
of
Christianitie
in
shew
at
the
least
,
which
are
(
as
hath
bene
shewed
)
the
workes
of
the
second
table
aswell
as
of
the
first
:
which
selfe
same
works
may
be
done
both
ciuilly
and
religiously
too
:
and
so
one
and
the
same
man
in
one
and
the
same
action
:
may
shew
himselfe
both
a
ciuill
honest
man
,
and
a
religious
honest
man
.
As
for
example
:
the
law
of
the
Prince
commaundeth
me
to
pay
my
debts
,
to
helpe
my
neighbour
,
to
releeue
the
poore
,
&c.
As
a
subiect
owing
obedience
to
my
prince
I
do
these
things
,
and
therein
I
do
the
part
of
a
ciuill
man
,
because
I
obey
vnto
ciuill
authoritie
.
But
if
in
doing
of
the
same
things
,
I
haue
an
eye
vnto
God
who
commaundeth
the
same
things
,
and
do
them
in
his
feare
,
and
of
loue
vnto
his
Maiestie
:
then
do
I
the
same
things
both
religiously
&
ciuilly
too
.
As
for
the
heathen
or
heathenish
professors
of
the
Gospell
,
if
they
do
obey
ciuill
authoritie
for
feare
or
for
vaineglorie
,
or
for
any
other
end
then
the
loue
of
their
neighbour
,
which
also
must
flow
out
of
the
loue
of
God
,
as
being
the
end
of
the
law
:
they
also
play
the
hypocrites
because
they
seeme
to
loue
their
neighbour
,
when
they
onely
loue
themselues
.
And
to
make
all
this
more
full
and
plaine
which
hath
bene
said
let
vs
heare
what
our
Sauiour
Christ
saith
to
the
matter
,
who
is
the
best
expositor
of
his
owne
mind
.
In
the
23.
of
Matthew
,
he
pronounceth
wo
eight
or
nine
times
against
the
Scribes
and
Pharisees
for
diuerse
kinds
of
hypocrisie
,
or
diuerse
seuerall
counterfeit
parts
which
they
played
,
all
which
were
not
in
matters
of
religion
,
most
were
but
not
all
.
First
,
in
the
thirteenth
verse
he
saith
:
Wo
vnto
you
Scribes
and
Pharisees
hypocrites
,
because
yee
shut
vp
the
kingdome
of
heauen
before
men
:
for
ye
your selues
goe
not
in
,
neither
suffer
ye
them
that
would
enter
to
come
in
.
There
is
one
kind
of
hypocrisie
:
his
meaning
is
,
that
they
had
one
deuice
or
other
still
to
keepe
men
from
the
hearing
of
Christs
preaching
,
which
was
the
verie
kingdome
of
Gods
grace
,
and
the
meane
to
bring
them
to
the
kingdom
of
glorie
:
and
for
that
matter
they
had
diuerse
pretences
:
but
because
the
thing
they
aymed
at
,
was
to
keepe
men
from
hearing
of
the
Gospell
preached
:
therefore
Christ
calleth
them
hypocrites
.
When
I
consider
well
of
that
place
of
Scripture
,
it
maketh
me
remember
such
Church
officers
,
as
neuer
go
foorth
to
cause
men
to
come
to
Church
,
but
when
the
Sermon
is
readie
to
beginne
,
which
they
neither
care
perhaps
to
heare
themselues
,
nor
would
by
their
goodwils
that
others
should
heare
.
Now
because
the
preaching
of
the
word
,
is
the
kingdome
of
Gods
grace
,
and
the
meanes
to
bring
men
to
the
kingdome
of
glorie
,
let
them
take
heede
of
Christs
wo
,
because
they
shut
vp
the
kingdome
of
heauen
before
men
:
for
they
themselues
go
not
in
,
neither
suffer
they
them
to
enter
that
wold
come
in
,
and
all
vnder
pretence
of
executing
their
office
in
causing
men
to
come
to
Church
.
Oh
cunning
diuell
,
that
vnder
pretence
of
bringing
men
to
church
,
can
keepe
men
from
that
,
which
should
let
them
into
the
kingdome
of
heauen
,
that
is
,
from
hearing
the
word
preached
.
Vnder
colour
of
long
prayer
,
they
deuoured
widows
houses
,
for
which
they
were
to
receiue
the
greater
damnation
.
Here
is
religious
hypocrisie
condemned
,
that
is
,
vnder
shew
of
any
religious
dutie
to
practise
mischiefe
.
Some
abuse
long
prayer
,
some
short
prayer
,
some
read
prayer
,
some
weekely
prayer
,
to
couer
their
malice
,
and
to
make
the
world
beleeue
they
are
deuout
persons
.
Let
such
as
do
so
take
heede
:
for
Christs
sentence
is
already
gone
foorth
against
such
:
they
shall
receiue
the
greater
damnation
.
In
the
16.
Ye
foolish
and
blind
,
to
shew
that
there
are
foolish
and
blind
hypocrites
,
which
euer
through
ignorance
and
folly
commit
hypocrisie
.
Whether
is
greater
(
saith
he
)
the
gold
or
the
temple
that
sanctifieth
the
gold
?
the
offering
or
the
Altar
,
that
sanctifieth
the
offering
?
whosoeuer
therefore
sweareth
by
the
Altar
,
sweareth
by
it
and
by
all
things
thereon
.
And
whosoeuer
sweareth
by
the
temple
,
sweareth
by
it
,
and
by
him
that
dwelleth
therein
.
And
he
that
sweareth
by
heauen
,
sweareth
by
the
throne
of
God
,
and
by
him
that
sitteth
thereon
.
And
euen
so
by
Christs
reason
,
he
that
sweareth
by
the
light
or
any
other
creature
,
sweareth
by
it
and
by
him
that
made
the
same
and
ruleth
the
same
:
and
he
that
sweareth
by
his
faith
or
troth
,
sweareth
by
it
and
by
God
,
from
whom
is
faith
and
troth
be
deriued
,
and
on
whom
they
be
grounded
.
But
to
proceed
:
In
the
23.
They
tithe
mint
and
annise
and
cummin
,
and
leaue
the
weightie
matters
of
the
law
,
as
iudgement
,
mercy
and
fidelity
.
This
he
calleth
straining
of
a
gnat
,
and
swallowing
of
a
cammell
.
A
disease
that
al
hypocrites
do
labor
of
,
to
be
verie
busie
and
doubtfull
in
small
and
trifling
matters
,
and
to
neglect
altogether
the
weighty
and
principall
duties
of
the
law
.
Hic
morbus
omnibus
fere
saeculis
&
apud
omnes
gentes
regnauit
(
saith
Maister
Caluin
)
vt
maior
pars
hominum
leuiculis
obseruationibus
Deum
placare
studuerit
.
This
is
a
disease
(
saith
he
)
that
hath
raigned
in
all
ages
,
amongst
all
men
,
that
the
greater
part
of
men
haue
studied
to
please
God
with
the
lightest
and
triflingest
obseruations
that
could
be
,
and
his
reason
is
this
,
because
(
saith
he
)
they
cannot
exempt
themselues
from
all
kind
of
dutie
and
seruice
to
God
,
therefore
they
flye
vnto
this
as
a
second
remedy
,
to
redeeme
most
grieuous
offences
with
satisfactions
that
are
nothing
worth
.
And
for
an
instance
,
he
bringeth
in
the
Papists
:
who
passing
ouer
the
great
and
most
substantiall
commandements
of
God
,
do
thinke
to
make
him
amends
by
sweating
about
cold
and
naked
ceremonies
.
And
such
a
thing
is
it
that
Christ
reproues
in
the
Scribes
and
Pharisees
,
who
cast
by
the
principall
points
of
the
law
of
God
,
and
thought
yet
both
to
satisfie
him
,
and
to
retaine
also
a
name
of
righteous
men
,
by
paying
of
their
tithes
,
and
not
of
all
things
neither
:
but
of
mint
and
annife
and
cummin
,
and
such
toyes
,
when
notwithstanding
in
greater
matters
they
vsed
all
the
fraud
and
deceipt
that
could
be
,
and
left
no
cunning
meanes
vnpractised
,
to
defeat
the
Church
of
her
right
in
the
chiefest
things
.
After
the
manner
of
many
now
a
daies
,
who
(
most
hypocritically
)
will
come
to
the
Minister
,
and
saie
,
you
shall
haue
all
your
due
,
God
forbid
that
we
should
keepe
a
farthing
from
the
Church
that
is
due
.
No
Sir
,
you
shall
haue
rather
more
then
lesse
of
your
due
.
Now
these
be
good
Pharisaicall
speeches
.
But
when
it
commeth
to
triall
indeed
,
it
shall
be
the
tithe
onely
of
mint
and
cummin
,
&c.
that
is
,
of
toyes
and
trifles
to
speake
of
,
as
it
might
be
of
the
remnant
of
an
apple
tree
,
or
if
you
will
the
tenth
part
of
an
apple
.
And
because
you
shall
not
saie
,
but
that
they
deale
well
with
you
and
with
a
good
conscience
,
you
shall
haue
the
paring
and
all
,
whereas
when
we
come
to
the
vncasing
of
the
hypocrite
,
we
shall
find
him
iust
of
Ananias
his
religion
,
And
what
else
(
I
pray
you
)
do
they
but
tithe
mint
,
and
annise
,
and
cummin
,
and
neglect
the
greater
matters
of
the
law
,
which
in
the
Church
or
common-wealth
do
so
vehemently
vrge
matters
of
ceremony
and
circumstance
,
and
in
the
meane
time
leaue
the
principall
and
most
substantiall
points
of
Gods
worship
vnlooked
vnto
?
What
a
stirre
do
some
keepe
to
haue
euerie
thing
in
order
about
the
Church
,
to
please
the
eye
and
the
time
withall
,
but
haue
no
care
to
haue
a
learned
preacher
to
instruct
their
soules
in
the
wayes
of
life
and
saluation
?
What
a
coile
do
others
keepe
about
sitting
and
kneeling
at
the
Communion
?
and
neuer
regard
the
due
examination
of
themselues
aforehand
,
that
they
may
come
worthily
vnto
the
same
?
These
and
such
like
matters
ought
to
be
done
,
but
the
greater
matters
ought
not
to
be
left
vndone
.
Or
else
(
saith
Christ
)
men
are
like
those
that
straine
a
gnat
and
swallow
a
cammell
.
Now
what
a
ridiculous
iest
is
it
,
to
see
one
mince
and
chew
a
smal
crum
of
bread
for
feare
of
choaking
,
and
yet
swallow
downe
a
whole
loafe
?
or
to
straine
the
liquour
that
hath
a
gnat
in
it
,
for
feare
of
hurting
their
iawes
,
and
make
no
bones
of
a
cammell
,
which
is
a
huge
beast
,
that
is
,
of
a
thing
that
is
more
then
they
are
able
to
compasse
,
without
manifest
perill
and
destruction
?
Such
ridiculous
hypocrites
are
they
that
keepe
a
great
stirre
about
trisles
,
and
let
foule
abuses
passe
by
,
yea
swallow
them
downe
whole
.
And
because
we
are
now
entred
into
the
bowels
of
hypocrisie
:
giue
me
leaue
a
little
to
cleare
my selfe
of
one
thing
more
,
wherein
(
as
in
diuerse
others
)
I
haue
bene
not
a
little
mistaken
,
and
that
is
this
.
It
is
rumoured
abrode
,
that
I
would
haue
perswaded
the
Church-officers
of
this
place
to
dispense
with
their
oath
,
in
not
presenting
those
things
which
concerne
my selfe
in
my
ministerie
:
which
is
all
one
,
as
if
I
shold
perswade
them
to
be
periured
,
by
a
witting
and
willing
abusing
of
the
most
sacred
name
of
God
,
whome
they
haue
called
to
witnesse
against
their
owne
soules
,
if
they
do
not
present
all
things
that
they
are
sworn
vnto
.
It
is
vntrue
,
and
a
wickednesse
,
that
I
trust
God
in
his
mercie
wil
preserue
me
from
while
I
liue
;
but
this
indeed
I
said
,
that
in
their
oath
;
as
in
all
other
oathes
that
are
ministred
iudicially
,
two
things
are
chiefly
respected
,
if
they
be
not
expressed
:
the
one
is
the
glorie
of
God
,
the
other
is
the
good
of
the
Church
;
which
I
told
them
they
were
in
the
execution
of
their
office
,
and
in
al
other
presentments
to
haue
a
special
regard
of
:
aduising
them
to
looke
most
to
those
things
,
that
do
make
most
for
the
aduancing
of
the
glorie
of
God
,
and
the
reformation
of
the
Church
of
God
:
as
namely
,
the
prophaning
of
the
Lords
day
,
by
vnnecessarie
working
thereupon
:
by
carying
of
wares
vp
and
downe
,
and
open
gaming
vpon
the
Lords
day
,
together
with
blasphemers
,
drunkards
and
vsurers
,
and
negligent
commers
to
the
church
;
al
which
be
foule
blots
and
spots
in
a
Christian
congregation
:
and
therin
shold
God
be
greatly
glorified
:
and
not
to
let
these
alone
,
and
stand
altogether
prying
into
the
Minister
,
for
matters
of
ceremonie
and
circumstance
:
as
if
they
were
in
office
for
no
other
end
,
but
to
trouble
Gods
Minister
,
and
to
strengthen
the
hands
of
the
wicked
.
But
forasmuch
as
God
is
glorified
also
in
presenting
of
euery
thing
that
commeth
within
compasse
of
their
oath
,
I
would
haue
them
answer
truly
vnto
euerie
article
.
And
so
I
say
still
vnto
you
that
be
in
office
:
deale
so
as
God
may
be
glorified
,
and
Gods
church
may
be
edified
.
Leaue
this
partialitie
in
doing
your
office
:
haue
the
feare
of
God
before
your
eyes
:
and
feare
more
to
offend
his
Maiestie
by
abusing
his
holy
name
,
then
to
offend
your
honest
neighbours
by
winking
at
their
sinnes
.
I
tell
you
these
things
plainely
,
and
in
loue
to
your
soules
(
whatsoeuer
men
iudge
of
me
)
I
protest
before
God
(
if
protestations
will
serue
)
your
courses
that
you
take
be
not
good
.
God
is
dishonoured
by
you
,
and
the
Church
of
God
vnreformed
.
It
is
seldome
that
you
go
abroad
to
visite
mens
houses
:
I
meane
those
that
are
frozen
in
their
dregges
:
and
when
you
doe
go
,
it
is
so
vnseasonably
,
that
it
were
better
that
you
went
not
at
all
.
You
should
go
at
the
beginning
of
common
Prayer
,
and
compell
men
as
much
as
in
you
lyeth
,
to
come
to
the
general
confession
and
prayers
of
the
Church
,
and
reading
of
the
Scripture
,
as
well
as
to
the
Sermon
but
you
tarry
till
the
Sermon
beginneth
,
and
then
draw
out
many
with
you
,
that
would
be
gladder
to
heare
the
Sermon
,
perhaps
then
your selues
are
,
and
so
you
hinder
both
your selues
and
them
too
.
And
by
this
meanes
you
offend
double
,
by
bringing
in
an
open
contempt
both
of
the
Sermon
and
the
common
prayers
of
the
Church
.
For
what
say
many
?
we
are
a
comming
:
all
in
good
time
:
the
Sermon
is
not
begunne
yet
:
and
so
you
let
them
alone
:
as
who
say
,
if
they
come
to
the
Sermon
then
all
is
well
.
Againe
by
this
meanes
,
behold
another
inconuenience
while
men
are
left
to
themselues
,
to
go
&
come
at
their
own
pleasure
,
the
poore
are
for
the
most
part
defrauded
of
their
allowance
,
because
(
men
comming
not
in
due
time
)
the
collectors
cannot
haue
it
of
them
,
vnles
they
would
go
as
vnseasonablie
about
in
the
Sermon
time
,
as
you
do
.
Againe
,
when
you
do
go
,
to
whom
do
you
go
?
or
whose
houses
do
you
visite
?
Alas
,
none
but
a
few
poore
base
Alehouses
,
and
the
meaner
sort
:
you
dare
not
go
to
the
richer
sort
,
to
the
better
sort
:
no
,
you
are
afraid
to
displease
them
:
you
say
it
is
not
the
custome
:
but
they
may
,
and
their
wiues
may
,
and
their
seruants
may
come
at
their
pleasure
,
and
do
what
they
list
:
and
that
see
the
poorer
sort
,
and
they
thinke
they
should
be
suffered
as
well
as
the
rich
.
Againe
,
when
you
haue
visited
some
few
places
or
persons
;
what
do
you
?
Do
you
present
anie
of
them
?
Neuer
.
Do
you
take
twelue
pence
apeece
of
them
according
to
the
Statute
?
Seldome
.
And
there
againe
the
poore
are
defrauded
by
your
partialitie
.
And
to
saie
the
truth
,
I
do
not
see
with
what
faces
you
can
present
the
poore
and
meaner
sort
,
except
you
also
present
the
rich
,
for
feare
least
either
periurie
or
partialitie
should
flie
in
your
faces
.
And
what
are
your
pretences
?
Forsooth
for
the
poorer
sort
:
alas
they
are
poore
,
we
haue
giuen
them
warning
,
&c.
as
though
they
haue
not
had
warning
enough
,
or
should
from
yeare
to
yeare
still
be
warned
,
and
neuer
be
spurred
forward
by
the
discipline
of
the
Church
.
And
for
the
richer
sort
,
why
sir
,
we
see
them
not
,
we
know
them
not
that
do
offend
:
do
you
know
any
?
Can
you
tell
vs
of
any
?
And
what
a
stirre
wold
here
be
,
if
we
should
be
so
forward
?
What
,
would
you
haue
vs
noted
aboue
all
men
in
the
towne
?
and
I
know
not
what
.
A
way
with
these
figge
leaues
for
shame
,
and
looke
to
your
oath
sincerely
.
My
brethren
leaue
this
halting
,
and
dissembling
,
and
malicious
dealing
,
and
partiall
dealing
in
Gods
businesse
.
For
all
that
deale
so
,
do
as
hypocrites
do
:
and
you
know
that
hypocrisie
is
detestable
in
the
sight
of
God
.
It
is
no
maruell
(
good
brethren
)
that
there
be
so
many
Schismaticks
,
They
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
vntill
the
wrath
of
the
Lord
arose
against
his
people
,
&
till
there
was
no
remedy
.
For
he
brought
vpon
them
the
King
of
the
Chaldeans
,
who
slue
their
young
men
with
the
sword
in
the
house
of
their
sanctuarie
,
and
spared
neither
young
man
nor
virgin
,
auncient
nor
aged
:
God
gaue
all
into
his
hands
.
See
the
2.
of
Chron.
the
36.
Chapter
,
and
the
16.
and
17.
verses
:
to
shew
vs
that
though
God
can
beare
with
manie
sinnes
,
yet
he
cannot
beare
with
the
contempt
of
his
word
and
Ministers
.
And
thus
you
see
brethren
,
three
foule
and
fearefull
monsters
brought
forth
by
the
malice
,
and
nursed
by
the
negligence
,
and
couered
by
the
hypocrisie
of
Church
officers
:
and
that
is
,
contempt
of
discipline
and
gouernment
,
Schisme
and
deuision
in
the
Church
,
contempt
of
Gods
message
and
messengers
,
and
all
attended
vpon
with
the
consuming
wrath
and
vengeance
of
God
.
If
any
man
shall
think
that
I
haue
vrged
these
things
too
neare
,
and
too
particularly
applyed
this
doctrine
:
let
them
but
seriously
consider
as
before
God
,
what
dammage
the
Church
sustaineth
by
the
corrupt
and
partiall
dealing
of
Church
officers
,
and
I
hope
they
will
easily
confesse
,
that
a
Pastor
(
whome
God
hath
made
a
watchman
to
see
that
none
of
Christs
sheepe
be
lost
or
deuoured
)
by
his
pastorall
authoritie
in
his
owne
place
,
may
and
ought
to
say
as
much
as
I
haue
done
,
yea
euen
to
the
Church
officers
of
this
place
,
without
offence
to
any
.
And
I
maruel
(
considering
the
great
mischiefe
that
ensueth
the
negligence
and
counterfeit
dealing
of
Ecclesiasticall
officers
,
and
how
the
fault
(
when
Schismatikes
are
bred
)
is
returned
vpon
the
Ministers
&
faithful
teachers
)
that
others
are
so
sparing
,
or
no
more
earnest
against
them
then
they
are
.
For
if
men
be
ielous
ouer
their
children
,
&
do
with
great
indignation
set
themselues
against
those
that
are
means
whereby
they
are
bereaued
of
them
,
yea
of
their
cattell
,
which
is
lesse
.
And
if
the
Church
ought
also
to
be
as
iealous
ouer
her
children
,
(
which
through
the
painefull
trauels
of
her
Ministers
haue
bene
begotten
vnto
Christ
)
as
men
are
of
theirs
:
then
why
should
not
the
Fathers
,
and
nurses
,
I
meane
the
Ministers
of
the
Churches
children
,
for
the
Lord
Iesus
open
their
mouths
▪
yea
with
great
zeale
and
indignation
against
those
,
by
whose
meanes
the
members
of
the
Church
may
and
do
miscarrie
?
For
why
should
the
Church
of
Christ
be
robbed
of
her
children
:
as
this
very
congregation
or
flocke
hath
bene
of
some
since
my
coming
hither
,
through
your
negligence
that
be
in
office
,
and
sworne
to
bring
grosse
and
noisome
abuses
to
light
(
the
stinke
whereof
maketh
many
weake
ones
to
loath
their
mothers
house
)
and
we
sit
still
and
hold
our
peace
?
But
alas
sir
(
will
hypocrisie
say
)
what
would
you
haue
vs
to
do
?
when
we
present
faultes
,
nothing
is
reformed
:
as
good
let
all
alone
,
as
get
the
ill
will
of
our
honest
neighbours
and
do
no
good
:
money
will
buy
of
all
,
&c.
But
this
is
too
open
a
net
to
daunce
in
,
when
all
the
world
shall
see
,
that
the
least
part
of
the
hypocrites
care
,
is
to
reforme
grosse
abuses
,
to
do
good
indeed
,
and
with
a
religious
heart
zealously
to
maintaine
the
glorie
of
God
:
but
rather
bend
all
their
studie
to
serue
the
time
,
to
please
men
,
and
to
crosse
the
truth
.
Nay
rather
if
mens
hearts
be
vpright
with
God
,
Though
all
Israel
will
not
,
yet
I
and
my
house
shall
serue
the
Lord
:
so
,
though
no
man
else
will
make
a
conscience
of
their
oath
or
office
,
yet
we
will
:
and
so
do
I
pray
you
.
For
if
others
will
be
remisse
,
and
partiall
,
and
corrupted
when
you
haue
presented
faults
,
and
will
swallow
those
Cammels
,
that
you
bring
out
of
their
stables
:
that
is
their
sinne
,
and
they
shall
answere
for
it
.
But
if
you
faile
in
your
dutie
,
seeing
and
not
seeing
,
straining
gnats
and
swallowing
of
camels
:
that
is
your
sinne
,
and
you
shall
answere
it
also
;
for
euery
one
shall
beare
his
owne
burden
.
And
therefore
in
the
feare
of
God
,
let
vs
looke
euery
one
of
vs
better
vnto
in
then
we
haue
done
:
and
repent
of
that
which
is
past
,
that
God
in
Christ
Iesus
may
be
mercifull
vnto
vs
.
THE
V.
SERMON
.
MATH.
6.2
.
As
the
hypocrites
do
.
WE
haue
hitherto
heard
,
how
vaineglorie
,
and
hypocrisie
do
defile
all
our
good
actions
before
God
:
and
how
by
taking
heede
,
vaineglorie
is
to
be
auoyded
.
The
reward
likewise
of
sinceritie
we
haue
seene
,
and
in
part
the
mature
of
hypocrisie
;
according
to
the
intent
and
purpose
of
our
Sauiour
Christ
,
who
both
describeth
hypocrites
vnto
vs
in
their
colours
,
and
in
so
doing
doth
plainely
tell
vs
,
that
he
would
haue
the
doings
and
qualities
of
hypocrites
to
be
made
known
vnto
the
world
.
To
which
end
it
is
necessary
,
that
the
hypocrite
be
vncased
and
viewed
well
in
the
light
,
that
euery
one
espying
his
vgly
visage
,
and
taking
good
markes
of
him
,
may
beware
of
him
,
auoide
his
conditions
,
and
escape
his
punishment
.
And
this
worke
(
as
you
know
good
brethren
)
I
called
the
vncasing
of
the
hypocrite
,
wherein
I
shewed
you
first
what
is
hypocrisie
:
namely
,
a
counterfeiting
of
religion
,
or
any
religious
dutie
,
or
a
doing
of
that
which
we
do
onely
to
be
seene
of
men
,
and
yet
seeme
to
be
such
as
would
approue
our
waies
in
the
sight
of
God
,
professing
the
loue
and
feare
of
God
,
when
there
is
no
such
matter
in
vs
.
For
which
cause
they
are
most
fitly
compared
to
players
,
who
make
a
shew
of
doing
that
which
they
do
not
indeede
,
and
represent
those
persons
which
they
are
not
.
Next
,
how
many
kinds
of
hypocrites
there
be
,
some
being
publike
,
some
priuate
,
some
religious
,
some
ciuill
.
Lastly
,
we
tooke
a
particular
view
of
some
speciall
hypocrisies
,
described
by
our
Sauiour
Christ
in
the
23.
of
Mathew
,
from
the
14.
verse
to
the
23.
whereof
the
last
was
of
them
,
that
seeme
to
make
a
conscience
of
trifles
,
and
none
of
waightie
matters
,
which
Christ
calleth
straining
of
gnats
,
and
swallowing
of
camels
:
all
which
for
breuities
sake
I
do
omit
,
because
there
are
many
mo
yet
behind
to
be
vncased
:
whose
acts
and
monuments
are
truely
recorded
:
whose
visages
and
pictures
are
plainely
deciphered
,
and
whose
bowels
and
inward
parts
are
deepely
searched
,
and
whose
iuglings
and
dissemblings
are
all
fully
discouered
by
Christ
the
searcher
of
hearts
,
in
the
forenamed
23.
chapter
of
Mathew
,
and
diuerse
other
places
beside
.
Wherein
our
Sauiour
Christ
we
see
is
not
sparing
but
plentifull
,
not
mild
but
seuere
,
not
short
but
long
,
not
negligent
but
painefull
,
and
neuer
hath
done
with
them
,
but
euer
anone
meeteth
with
them
,
remembreth
them
,
and
neuer
lets
them
passe
vntill
he
hath
marked
them
with
his
blacke
cole
of
deepe
dislike
and
deadly
detestation
,
and
still
warning
his
disciples
to
beware
of
hypocrits
,
and
their
leuin
of
hypocrisie
,
whereof
but
a
little
sowreth
and
spoileth
the
whole
lumpe
.
Now
seeing
our
Sauiour
Christ
bendeth
all
his
force
as
it
were
against
hypocrisie
,
and
the
doings
of
hypocrites
:
I
see
no
reason
that
any
should
be
offended
that
I
do
so
too
.
For
hypocrisie
in
religion
is
like
Iudas
amongst
the
disciples
,
a
faire
spoken
theefe
,
but
a
cunning
and
daungerous
traitor
,
readie
still
to
betray
both
Christ
and
all
Christianitie
into
the
hands
of
their
enemies
:
onely
she
saith
,
as
Esau
said
:
The
dayes
of
mourning
for
my
father
will
come
shortly
,
and
then
I
will
kill
my
brother
Iacob
:
that
is
,
I
onely
want
and
waite
a
time
to
do
my
feates
in
.
Besides
those
actes
which
our
Sauiour
Christ
hath
alreadie
noted
in
the
Scribes
and
Pharises
to
the
25.
verse
of
the
23.
of
Mathew
,
we
find
in
the
verses
following
diuerse
other
parts
of
their
hypocrisie
,
seuerely
taxed
,
and
liuely
described
by
him
,
whereof
some
be
in
actu
,
some
in
potentia
:
that
is
,
some
be
present
,
and
some
are
to
come
.
By
the
former
he
sheweth
what
is
alwaies
the
present
behauiour
of
hypocrites
,
euen
when
they
are
at
the
best
:
by
the
latter
he
prophecieth
what
they
will
be
when
time
shal
serue
,
and
that
he
sheweth
in
the
34.
verse
:
where
he
saith
:
that
they
(
which
now
for
the
present
do
garnish
the
sepulchers
of
the
righteous
)
shall
one
day
both
kill
and
crucifie
,
scourge
and
persecute
both
Prophets
and
wise
men
,
in
their
sinagogues
,
and
from
citie
to
citie
.
But
for
the
present
thus
it
is
with
them
.
First
,
they
make
cleane
the
outside
of
the
cup
and
platter
:
In
the
next
place
Christ
sheweth
,
what
friends
and
welwillers
hypocrites
are
vnto
the
Prophets
,
that
is
,
to
the
Preachers
of
Gods
word
:
but
you
must
note
,
that
is
to
them
that
were
dead
:
and
that
they
are
great
friends
to
them
,
appeareth
two
waies
.
First
,
by
the
cost
that
they
are
at
in
decking
their
Tombes
.
Secondly
,
by
blaming
of
their
forefathers
,
by
whom
the
Prophets
were
persecuted
and
iniuried
while
they
were
aliue
.
And
thus
would
they
get
a
good
opinion
amongst
men
,
by
reuerencing
the
memorie
of
the
Prophets
and
holy
men
of
God
.
For
while
they
did
thus
counterfeit
a
loue
vnto
their
persons
,
they
seemed
to
yeeld
to
their
doctrine
:
and
who
would
not
take
them
now
for
most
faithfull
followers
of
their
doctrine
,
and
most
zealous
seruants
and
worshippers
of
God
?
It
was
a
thing
very
plausible
to
decke
the
Tombes
of
the
Prophets
,
and
to
erect
monuments
for
them
.
For
by
this
meanes
,
saith
Caluin
:
Cal
H●●
.
Euang.
Mat.
23.
quasi
ex
tenebris
eruebatur
religio
vt
in
suo
honore
staret
:
religion
was
as
it
were
plucked
out
of
darkenesse
and
set
vp
in
her
due
honour
.
But
indeede
they
meant
nothing
lesse
then
to
restore
the
doctrine
of
the
Prophets
,
which
by
their
death
might
seeme
to
be
put
out
.
And
yet
being
both
straungers
vnto
the
propheticall
doctrine
,
and
also
most
deadly
enemies
vnto
the
same
,
they
wold
bestow
goodly
Tombs
vpon
them
being
dead
,
as
though
that
they
and
the
Prophets
had
stood
both
for
one
and
the
same
cause
.
And
this
saith
Caluin
,
is
vsuall
with
hypocrites
,
to
honour
the
holy
seruants
of
God
,
&
pure
teachers
of
the
word
after
their
death
,
whom
they
could
not
endure
being
aliue
.
And
for
this
M.
Caluin
doth
yeeld
a
very
singular
good
reason
.
This
cometh
not
only
from
the
corrupt
custom
of
the
vulgar
people
,
saith
he
:
sed
quia
duris
&
seueris
correptionibus
molesti
,
ampliùs
non
sunt
mortui
cineres
,
non
agrè
in
illis
colendis
euanidam
religionis
vmbram
ostentant
qui
loquentium
vocibus
ad
insaniam
aguntur
.
But
because
their
dead
dust
and
ashes
are
no
longer
troublesome
vnto
than
with
hard
and
sharpe
reproofes
:
therfore
it
doth
not
grieue
them
to
make
shew
of
a
vanishing
shadow
of
religion
,
in
reuerencing
them
being
dead
,
who
were
driuen
to
madnes
&
rage
with
their
liuely
voices
.
The
world
(
because
it
durst
not
wholly
despise
God
,
or
at
least
rise
vp
openly
against
him
,
as
it
were
in
armes
)
hath
inuented
this
deuice
to
worship
the
shadow
of
God
for
God
himself
:
&
in
like
maner
doth
reuerence
the
shadow
of
the
preachers
&
Prophets
for
the
doctrine
it selfe
.
What
need
we
go
any
further
for
an
example
of
this
play
,
then
to
the
Popish
church
?
who
are
not
content
with
that
lawfull
and
due
reuerence
that
is
giuen
to
the
Apostles
&
blessed
Martyrs
of
Christ
:
but
will
bestow
most
impiously
vpon
them
that
worship
that
is
due
to
God
:
and
professe
that
they
cannot
honour
them
inough
:
when
in
the
meane
time
by
their
raging
against
the
faithfull
,
(
which
follow
their
steppes
and
doctrine
)
they
do
plainely
shew
howe
they
would
vse
the
Apostles
and
Martyrs
,
if
they
were
now
aliue
againe
,
and
did
performe
that
dutie
which
they
did
when
they
were
on
earth
.
For
why
else
do
they
with
such
rage
burne
and
flame
out
against
vs
,
but
because
we
desire
to
haue
that
doctrine
to
be
receiued
,
and
to
flourish
,
which
the
Apostles
and
Martyrs
haue
sealed
with
their
bloud
?
Let
them
then
a
dorne
the
images
of
the
Saints
,
with
their
frankensence
,
candels
,
flowers
,
and
all
kind
of
pompe
as
long
as
they
list
,
saith
Caluin
:
if
Peter
were
now
aliue
they
would
surely
pull
him
in
peeces
:
if
Paule
were
amongst
them
,
they
would
certainely
stone
him
:
if
Christ
himselfe
were
aliue
and
amongst
them
,
they
wold
rost
him
to
death
with
a
softfire
.
And
do
not
diuerse
Protestants
play
the
same
part
?
who
will
seeme
to
make
much
of
some
Preachers
:
and
giue
them
good
entertainment
,
as
Herod
did
Iohn
Baptist
,
and
yet
persecute
with
might
and
maine
their
owne
Pastors
for
teaching
the
same
doctrine
which
they
do
?
Or
for
the
couering
and
cloking
of
their
speciall
and
beloued
sinnes
,
will
seeme
to
the
world
to
be
religious
,
by
hearing
the
preaching
,
and
entertaining
of
the
persons
of
Preachers
at
their
houses
,
thinking
themselues
then
safe
,
O
Serpents
and
generation
of
vipers
!
to
shew
,
that
they
were
not
only
enemies
to
the
doctrine
of
the
Prophets
,
but
most
pestilent
enemies
to
the
whole
church
of
God
,
and
like
vipers
will
not
sticke
to
eate
out
the
very
bowels
of
the
Church
their
mother
,
to
maintaine
their
owne
state
and
pride
.
What
they
must
trust
vnto
if
they
truly
repent
not
,
he
sheweth
,
when
he
saith
:
how
should
ye
escape
the
damnation
of
hell
?
As
if
it
were
a
thing
almost
impossible
for
professed
hypocrites
to
repent
and
be
saued
.
So
hypocrites
we
see
by
Christs
example
are
to
be
handled
,
though
they
be
the
great
maisters
of
Israel
:
their
vizards
are
to
be
plucked
off
,
and
they
are
to
be
laid
open
to
the
view
of
the
world
,
and
to
be
haled
by
force
as
it
were
before
the
tribunall
seate
of
Gods
iudgement
.
What
Gods
seruants
must
looke
for
at
hypocrites
hands
when
time
shall
serue
(
howsoeuer
they
seeme
now
to
heare
them
,
and
to
entertaine
them
)
our
Sauiour
Christ
sheweth
,
when
he
saith
,
he
will
send
Prophets
and
wise
men
,
and
Scribes
among
them
,
that
is
,
men
endued
with
all
manner
of
learning
,
and
qualified
with
aboundance
of
Gods
graces
:
but
they
shal
scourge
them
and
persecute
them
from
citie
to
citie
:
Salomon
,
Iedidah
,
that
is
beloued
of
the
Lord
:
and
Iames
and
Iohn
,
Boanerges
,
that
is
,
sonnes
of
thunder
:
and
Iehoiada
,
Barachias
,
that
is
,
the
blessed
of
the
Lord
.
So
terroris
gratia
,
to
terrifie
him
,
Bashur
that
misused
Ieremy
,
was
called
Magor
Misabib
,
that
is
,
feare
on
euery
side
.
And
Naoim
in
the
bitternesse
of
her
soule
,
would
be
called
Marah
,
that
is
,
bitternesse
.
But
now
to
the
matter
of
Zacharias
,
the
sonne
of
Iehoiada
Barachias
,
the
blessed
of
the
Lord
.
Of
whose
martyrdome
and
the
cause
thereof
,
we
may
reade
sufficiently
in
the
second
of
Chronicles
,
the
24.
chapter
,
from
the
17.
verse
vnto
the
23.
So
likewise
in
time
to
come
they
which
now
boasted
of
the
Prophets
Tombes
amongst
them
:
and
of
learned
Preachers
in
their
sinagogues
,
should
through
the
iust
vengeance
of
God
,
be
giuen
vp
to
such
a
reprobate
mind
,
that
they
should
shew
all
kind
of
raging
crueltie
against
the
same
Prophets
,
whom
they
so
much
seemed
to
reuerence
.
God
graunt
this
prophesie
may
neuer
take
place
amongst
vs
,
if
it
be
his
will
:
but
surely
it
is
much
to
be
feared
,
that
if
time
should
turne
,
and
religion
alter
(
which
our
sinnes
haue
iustly
deserued
)
it
will
proue
too
true
.
For
hypocrites
will
play
the
hypocrites
,
and
shew
them selues
in
their
colours
when
all
is
done
:
euen
as
the
Blackmoore
will
be
blacke
,
if
all
the
water
in
the
sea
were
spent
in
washing
him
.
For
they
that
are
so
forward
now
in
colour
of
their
office
and
pretence
of
lawe
,
to
abuse
Gods
Ministers
,
as
many
be
:
what
would
they
do
,
if
they
had
Prince
and
Prelates
,
and
lawe
,
and
all
to
backe
them
?
They
that
now
in
the
publike
and
authorized
profession
of
the
Gospell
,
(
and
vnder
the
gouernment
of
so
gracious
and
Christian
a
Prince
as
we
haue
,
who
esteemeth
of
the
true
Ministers
of
Christ
in
the
Church
,
as
of
the
soule
in
the
bodie
,
the
Lord
long
preserue
her
amongst
vs
)
are
not
ashamed
to
contriue
wicked
plots
,
and
diuellish
deuises
,
to
call
their
Ministers
names
into
question
,
by
suggesting
vnto
great
persons
,
most
impudent
lyes
and
shamefull
slaunders
,
and
that
vnder
pretence
of
their
office
,
and
vpon
the
credite
of
their
oath
.
They
that
now
so
abound
in
malice
against
their
Minister
,
for
speaking
but
the
truth
,
that
when
they
can
find
no
matter
against
him
at
home
,
can
send
an
hundred
miles
for
matters
obiected
and
answered
,
ended
and
finished
ten
yeares
ago
,
and
to
reuiue
matters
whith
haue
bene
dead
and
buried
so
long
time
,
like
those
that
in
Queene
Maries
time
,
digged
vp
Bucers
bones
out
of
the
graue
,
to
endite
them
and
burne
them
:
what
cruell
persecutors
would
these
become
if
time
did
serue
?
What
would
not
these
men
do
against
the
poore
seruants
of
Christ
if
Queene
Maries
time
shold
come
againe
?
except
God
did
giue
them
repentance
,
and
work
a
strange
alteration
.
God
deliuer
me
out
of
their
handes
,
and
giue
them
better
minds
if
it
be
his
will
.
It
were
a
strange
alteration
to
see
some
that
now
bring
Bibles
to
the
Church
,
and
turne
to
places
after
the
Preacher
,
one
day
to
be
instruments
to
burne
so
many
Bibles
as
they
can
come
by
.
It
were
strange
to
see
such
as
are
now
most
attentiue
in
hearing
the
preacher
,
and
most
kind
in
giuing
him
entertainment
,
one
day
to
throw
a
faggot
at
his
head
,
or
to
be
a
witnesse
against
his
doctrine
,
or
to
helpe
to
burne
him
?
Well
,
such
times
haue
bene
,
and
such
times
may
come
again
for
our
sinnes
:
and
then
shall
the
approued
be
knowne
,
as
the
Apostle
speaketh
,
and
hypocrites
with
their
light
and
chaffie
profession
shall
then
be
discouered
,
&
blowne
away
with
the
wind
.
Many
now
would
answer
as
Hazael
did
to
the
Prophet
,
I
weepe
,
saith
the
Prophet
,
to
remember
what
thou
shalt
do
to
the
children
of
Israel
when
thou
art
king
of
Aram
,
how
thou
shalt
burne
their
cities
.
and
put
their
young
men
to
the
sword
,
and
dash
their
infants
in
peeces
,
and
rent
their
women
with
child
.
What
?
said
Hazael
,
is
thy
seruant
a
dogge
,
that
I
should
do
this
great
thing
?
So
would
many
answere
now
(
no
doubt
:
)
Are
we
dogges
,
that
we
should
so
vse
God
seruants
,
&
c
?
No
doubt
of
it
,
in
King
Edwards
daies
,
he
that
should
haue
warned
some
persons
of
such
things
,
that
were
hearers
of
those
reuerend
Martyrs
and
Bishops
,
Hooper
,
Latimer
,
Ridley
,
Cranmer
,
&
other
faithfull
Ministers
.
D.
Taylor
,
Bradford
,
and
others
,
they
would
haue
bene
at
defiance
with
them
:
yet
for
al
that
,
they
(
when
time
serued
)
stood
foorth
to
accuse
these
godly
Fathers
,
&
to
persecute
them
to
death
,
that
a
man
wold
litle
haue
thought
of
be
actors
in
such
ttagedies
.
Wel
,
God
blesse
vs
all
my
brethren
,
&
keep
vs
in
his
holy
feare
,
and
make
vs
vpright
harted
,
&
constant
in
the
profession
of
religion
:
for
I
do
feare
greatly
else
,
that
if
euer
time
should
serue
(
which
God
for
his
mercies
sake
forbid
,
if
it
be
his
will
)
too
too
many
would
play
Hazaels
part
,
though
they
make
a
faire
shew
now
,
and
stand
at
open
defiance
for
such
matters
.
Well
,
let
no
man
bragge
of
his
own
strength
,
that
he
will
do
this
,
and
he
will
not
do
that
:
for
manie
good
men
,
euen
sincere
Christians
,
may
promise
and
vowe
a
standing
for
the
truth
with
Peter
,
and
because
they
rely
vppon
their
owne
strength
,
may
fall
with
Peter
:
but
I
trust
God
will
giue
them
mercie
and
repentance
to
rise
againe
with
Peter
:
but
as
for
hypocrites
and
time-seruers
,
whose
hearts
are
best
knowne
vnto
God
,
out
of
question
,
they
will
then
shew
themselues
in
their
colours
.
Let
them
now
pretend
with
Iudas
neuer
so
much
care
for
the
poore
,
or
loue
to
Christ
,
they
will
one
day
proue
theeues
to
the
poore
,
and
traytors
to
Christ
,
as
Iudas
did
:
and
if
they
once
fall
with
Iudas
,
let
them
take
heed
that
they
hang
not
themselues
with
Iudas
,
for
betraying
and
persecuting
innocent
bloud
.
For
it
is
not
the
approbation
of
the
Elders
that
will
iustifie
Iudas
,
nor
his
officious
kisse
that
will
couer
him
,
nor
the
law
of
the
land
that
will
warrant
him
,
nor
the
siluer
bribe
that
will
enrich
him
,
nor
the
praise
of
men
that
wil
comfort
him
,
nor
his
forced
restitution
that
wil
restore
him
,
nor
his
constrained
confession
that
will
conuert
him
,
nor
his
faithlesse
repentance
that
will
saue
him
;
when
his
money
,
&
his
friends
,
&
his
owne
tongue
,
and
heart
,
&
hand
,
&
conscience
,
as
a
thousand
witnesses
,
and
God
himselfe
shall
be
against
him
,
God
grant
that
all
counterfeits
and
hypocrites
,
and
dissemblers
in
religion
,
may
in
time
take
heede
by
his
example
.
There
be
many
both
honest
and
godly
religious
Christans
,
whose
desire
is
,
with
all
their
harts
to
please
God
,
by
doing
those
things
which
his
word
requireth
of
them
.
And
these
for
the
loue
that
they
beare
vnto
the
truth
,
and
their
hatred
that
they
carry
against
wickednesse
,
are
by
an
odious
name
called
Puritanes
:
and
if
they
fall
at
any
time
through
occasion
,
as
oftentimes
they
do
through
some
infirmity
against
their
wils
,
then
are
they
condemned
as
hypocrites
,
but
most
vniustly
.
For
though
all
our
actions
smell
of
hypocrisie
,
as
maister
Bradford
well
perceiued
,
when
he
desired
the
Lord
to
forgiue
him
all
his
hypocrisies
,
and
confessed
a
little
before
his
death
,
that
all
his
prayers
,
and
all
his
best
seruing
of
God
were
but
hypocrisie
,
meaning
in
comparison
of
that
sinceritie
that
is
required
of
euerie
Christian
:
yet
notwithstanding
are
none
to
be
tearmed
hypocrites
,
which
fall
by
occasion
through
infirmitie
,
and
are
onely
stained
with
the
dust
of
it
,
and
infected
with
the
contagion
thereof
,
as
men
that
draw
in
one
and
the
same
aire
with
hypocrites
:
but
onely
such
are
to
be
counted
for
hypocrites
,
which
make
a
shew
of
that
which
they
are
not
,
nor
meane
to
be
,
but
with
their
tongues
can
hold
men
cunningly
with
a
faire
tale
of
religion
and
godlinesse
,
while
their
hearts
are
resolued
to
practise
all
kind
of
mischiefe
and
iniquitie
:
of
such
I
speake
,
and
not
of
simple
harted
and
well
meaning
Christians
,
who
haue
(
no
doubt
)
their
faults
as
well
as
other
men
,
though
they
make
not
an
art
of
sinning
as
hypocrites
do
.
This
secret
hypocrisie
of
Gods
children
doth
not
a
litle
trouble
many
of
them
,
neither
can
many
be
perswaded
but
that
all
that
they
do
is
done
in
hypocrisie
,
as
maister
Bradford
writing
to
one
of
his
friends
,
in
most
of
his
letters
condemneth
himselfe
for
a
painted
hypocrite
,
and
being
thus
troubled
in
their
tender
consciences
,
they
are
still
afraide
of
that
woe
,
that
our
Sauiour
Christ
pronounceth
against
hypocrites
.
But
for
the
comforting
of
such
tender
consciences
(
whose
feare
is
euer
that
they
shall
not
deale
vprightly
and
sincerely
inough
in
Gods
sight
)
we
are
to
distinguish
of
hypocrisie
:
for
some
hypocrisie
respecteth
men
onely
,
seeking
only
praise
of
men
and
not
of
God
:
and
some
hypocrie
there
is
that
respecteth
God
also
,
yea
most
of
all
,
and
that
stealeth
in
this
fort
vpon
vs
.
A
Christian
that
feareth
God
goeth
in
priuate
by
himselfe
to
call
vpon
God
,
by
prayer
.
Now
in
his
priuate
prayer
,
somtime
his
mind
is
drawne
away
into
a
number
of
by-thoughts
and
wandering
imaginations
,
insomuch
as
he
oftentimes
thinkes
least
of
God
,
when
he
calleth
vpon
him
,
neither
is
throughly
moued
with
an
inward
desire
of
obtaining
those
things
that
he
prayeth
for
,
nor
with
a
hartie
loathing
of
those
sins
that
he
prayeth
against
:
then
commeth
Sathan
and
suggesteth
thus
:
Surely
thou
art
an
hypocrite
,
for
thou
hast
not
prayed
with
all
thy
heart
,
nor
with
all
thy
soule
,
nor
with
all
thy
might
.
Againe
,
sometime
the
Christian
soule
prayeth
earnestly
,
with
great
feeling
and
groning
of
spirite
,
and
hath
his
mind
wholy
intent
and
bent
vpon
God
,
that
he
is
euen
rauished
,
as
it
were
in
prayer
,
thinking
of
nothing
but
heauenly
things
,
&
when
he
hath
done
goeth
his
way
,
thinking
with
himselfe
that
he
hath
done
very
well
,
and
no
doubt
but
God
doth
highly
commend
him
for
it
:
and
flattereth
and
commendeth
his
own
heart
for
so
doing
.
The
like
corrupt
thoughts
&
motions
,
shall
we
feele
in
performing
other
holy
duties
of
reading
our
task
in
the
Bible
,
or
meditating
or
giuing
secret
almes
,
&c.
And
when
we
bewaile
these
corruptions
,
yet
stil
we
shal
be
readie
to
think
wel
of
our selues
for
it
:
as
one
that
wept
bitterly
for
his
secret
hipocrisie
,
&
then
was
troubled
because
he
thought
he
shold
be
commended
for
that
.
In
a
word
,
whatsoeuer
the
Lord
worketh
in
vs
,
or
by
vs
,
we
are
readie
straightway
to
thinke
well
of
our selues
for
it
:
euen
this
secret
hypocrisie
is
a
sinne
and
a
great
staine
,
and
is
the
last
sinne
that
shall
be
subdued
in
the
godly
,
and
needeth
also
great
repentance
,
and
must
be
washed
away
by
faith
in
the
merits
of
Christs
bloud
.
I
deny
not
,
but
that
a
Christian
soul
may
reioyce
and
take
comfort
vnto
himself
in
the
performance
of
such
holy
duties
in
priuate
,
for
that
it
is
a
liuely
signe
of
the
sanctifying
grace
of
Gods
spirit
with
him
:
but
yet
there
is
matter
sufficient
to
humble
him
remaining
,
if
he
doth
not
still
continually
returne
all
the
glory
vnto
God
,
and
not
thinke
the
better
of
himselfe
in
so
doing
neither
.
But
this
is
not
that
grosse
hypocrisie
against
which
I
deale
all
this
while
vpon
this
next
,
nor
against
which
Christ
crieth
woe
so
often
,
for
that
is
a
domineering
sinne
in
the
wicked
,
who
study
to
do
al
that
they
do
to
be
seene
of
men
:
and
thereunto
(
to
blind
the
eyes
of
the
world
)
bend
all
their
wits
:
and
yet
for
the
most
part
do
not
so
much
as
once
thinke
,
neither
will
they
be
knowne
to
play
the
hypocrites
:
these
make
an
art
of
sinne
,
and
thinke
they
do
well
to
liue
thereby
.
Now
those
that
make
an
art
of
sinne
,
and
put
on
profession
of
religion
for
their
cloake
,
deale
artificially
indeed
,
for
being
giuen
to
lying
and
dissembling
,
they
will
inuey
egerly
against
lying
and
dissembling
,
like
the
theefe
who
hauing
found
more
money
about
the
true
man
then
he
would
be
acknowne
of
,
cried
out
,
Good
Lord
what
a
world
is
this
,
whom
can
a
man
beleeue
now
a
dayes
?
Art
thou
not
ashamed
to
lye
?
diddest
not
thou
tell
me
thou
haddest
no
more
?
&c.
when
notwithstanding
he
was
busie
in
committing
of
his
robbery
.
Againe
,
they
will
extoll
&
commend
humility
,
&
condemne
the
proud
to
the
pit
of
hel
,
that
a
man
wold
think
they
were
the
meekest
men
in
the
world
,
when
all
the
matter
is
to
haue
all
submission
and
reuerence
shewed
to
themselues
,
as
an
vsurer
of
London
,
who
willed
the
preacher
to
cry
out
against
vsury
,
that
all
might
come
to
him
for
money
.
Againe
,
they
will
not
sticke
to
frequent
Sermons
,
to
commend
honest
men
,
to
intrude
themselues
into
good
company
,
&
all
to
make
the
world
beleeue
that
they
are
such
themselues
,
as
they
are
whom
they
do
commend
,
and
conuerse
withall
.
If
you
bewaile
the
corruptions
of
the
time
,
they
can
bewaile
them
asmuch
as
you
.
If
you
condemne
hypocrisie
and
dissimulation
,
they
can
do
it
as
iudicially
as
you
.
If
you
speake
of
the
Ministers
duty
,
they
can
tell
it
as
well
as
you
.
If
you
alledge
Scripture
for
proofe
of
any
matter
,
they
can
be
as
deepe
in
Scripture
as
you
.
If
you
will
be
an
Apostle
or
amongst
the
Apostles
,
they
are
for
you
:
nay
they
will
go
a
little
beyond
you
and
them
too
,
they
wil
ease
you
al
of
your
burden
,
and
care
:
for
none
shall
carry
the
bagge
nor
make
the
prouision
but
they
,
because
they
meane
with
their
brother
Iudas
to
play
two
parts
in
one
,
that
is
:
the
tray-God
,
and
the
theefe
too
.
Is
this
true
will
you
say
?
how
shall
we
then
know
hypocrites
from
honest
Christians
?
if
we
cannot
know
them
,
how
then
shall
we
auoide
them
?
Good
maister
thou
art
a
good
man
,
and
teachest
the
way
of
God
truly
,
and
carest
for
no
man
.
Tell
vs
,
or
resolue
vs
of
our
doubt
:
Is
it
lawfull
to
pay
tribute
to
Caesar
or
no
?
In
shew
these
are
good
trees
.
Christ
seeth
the
roote
,
and
the
sap
,
and
the
bud
,
and
presently
determineth
what
they
are
.
Why
tempt
ye
me
ye
hypocrites
?
and
afterward
when
they
accused
him
to
be
an
enemy
to
Caesar
,
then
the
fruite
ripened
,
and
all
men
knew
them
to
be
hypocrites
.
Herod
was
a
craftie
fox
,
and
Christ
knew
him
to
be
one
,
long
before
the
world
espied
him
.
Herod
had
one
sinne
that
he
loued
well
,
and
lodged
it
in
his
heart
.
But
as
Rahell
couered
her
fathers
idols
with
the
asses
litter
,
so
he
had
a
faire
couering
for
his
sinne
,
he
would
heare
Iohn
preach
,
he
would
reuerence
the
man
,
&
seeme
to
be
glad
of
him
,
and
what
was
all
this
?
but
so
much
litter
to
couer
a
beast
withall
:
a
faire
couering
to
cast
ouer
a
foule
sinne
.
For
who
would
haue
thought
now
that
such
an
auditour
of
such
a
Preacher
had
loued
his
brothers
wife
,
and
kept
her
as
his
wife
?
He
seemed
to
like
well
of
Iohn
Baptist
,
but
the
dancing
damsell
pleased
him
better
,
and
his
brothers
wife
best
of
all
:
and
when
for
the
sauing
of
his
credite
before
men
,
in
performing
of
a
wicked
promise
,
rashly
made
to
a
lewd
wanton
,
he
careth
not
to
shed
the
innocent
bloud
of
the
man
of
God
,
whom
before
he
seemed
to
reuerence
:
then
is
Herods
fruite
ripe
,
taste
it
now
,
and
tell
me
if
he
was
not
an
hypocrite
:
and
are
not
all
they
such
hypocrites
,
as
do
to
their
power
as
he
did
,
though
not
in
that
degree
and
measure
of
iniquitie
?
We
are
professours
of
the
Gospell
say
some
,
and
we
like
our
Preachers
doctrine
well
,
but
our
honest
neighbours
please
vs
better
,
and
our
beloued
vanities
best
of
all
.
We
liue
by
them
,
and
we
are
sory
that
we
cannot
do
for
him
as
we
would
,
for
we
haue
passed
our
word
against
him
:
so
was
Herod
sory
too
,
for
that
he
had
passed
his
promise
.
And
to
keepe
credite
with
those
that
haue
pleased
,
and
pleasured
vs
,
we
must
not
call
backe
our
words
:
so
sayd
Herod
too
,
but
vncase
the
hypocrite
a
little
,
and
view
him
well
.
First
,
if
thou
wilt
be
counted
a
true
Christian
,
and
a
sincere
professor
of
the
truth
,
why
doest
thou
lodge
any
one
sinne
with
delight
in
thy
heart
?
tell
me
that
:
If
thou
saiest
there
is
no
such
matter
,
then
tell
me
why
doest
thou
frequent
the
companie
,
and
take
such
excessiue
pleasure
in
the
bewitching
vanities
of
such
persons
,
as
will
snare
thee
,
and
deceiue
thee
?
Then
:
why
art
thou
so
rash
as
to
promise
thou
knowest
not
what
?
Then
:
when
thou
seest
that
thou
art
in
danger
of
committing
wickednesse
,
who
can
compell
thee
to
keepe
such
a
wicked
promise
?
Oh
I
must
keepe
my
credite
with
men
.
Oh
but
hypocrite
,
first
keepe
credite
with
God
,
and
remember
thy
former
promise
that
thou
madest
and
vowedst
to
him
in
thy
Baptisme
:
if
all
this
will
not
serue
,
then
rush
on
like
an
hypocrite
,
vncased
to
thy
owne
destruction
.
Many
in
the
world
are
content
they
say
,
to
heare
the
Preacher
,
so
long
as
he
preacheth
Christ
crucified
,
or
else
not
:
and
surely
no
reason
.
But
open
this
case
,
and
see
if
a
counterfeit
may
not
be
vnder
it
.
For
,
many
are
content
to
sinne
freely
,
and
set
all
vpon
Christs
score
:
saying
,
he
shall
pay
for
all
.
If
any
man
meaneth
so
when
he
biddeth
the
preacher
preach
Christ
crucified
,
then
there
is
an
hypocrite
vncased
.
Many
are
content
to
heare
that
Christ
liued
in
pouertie
to
enrich
them
,
that
he
was
abased
to
aduance
them
,
that
he
was
punished
to
acquite
them
,
that
he
was
mocked
to
grace
them
,
that
he
was
naked
to
clothe
them
,
that
he
was
hungrie
to
fill
them
,
that
he
was
cursed
to
blesse
them
,
&
that
he
died
to
saue
them
:
but
to
heare
that
they
must
be
poore
for
his
sake
,
and
be
abased
for
his
sake
,
and
to
be
mocked
for
his
sake
,
and
to
be
crucified
for
his
sake
,
and
crucifie
their
sinnes
which
crucified
him
,
they
cannot
abide
;
this
is
not
to
preach
Christ
crucified
.
Christ
crucified
must
dispense
with
some
sinnes
of
theirs
,
or
else
they
haue
done
with
him
:
nay
if
Christ
come
now
to
crucifie
their
beloued
sinne
,
and
their
sweete
sinne
,
and
their
profitable
sinne
,
let
Christ
take
heed
that
he
be
not
crucified
againe
by
them
.
What
?
is
Christ
crucified
for
vs
?
and
must
we
haue
our
sinnes
crucified
too
?
nay
we
will
none
of
that
:
we
are
content
to
take
a
place
in
his
kingdom
at
his
right
hand
and
his
left
hand
,
but
to
baptized
with
his
baptisme
,
and
to
drinke
of
his
cup
,
we
will
not
endure
.
We
will
do
any
thing
he
will
haue
vs
to
do
,
sauing
that
which
goeth
about
to
restraine
vs
of
our
libertie
:
we
will
follow
him
,
heare
him
,
eate
and
drinke
with
him
,
giue
him
leaue
to
pay
all
,
and
to
dye
for
vs
,
and
commend
him
for
his
kindnesse
,
but
to
be
so
kind
to
him
,
as
for
his
loue
to
part
with
one
sinne
,
that
we
are
in
loue
withall
,
to
leaue
following
the
fashions
of
the
world
,
or
to
part
with
a
locke
of
haire
,
is
a
hard
saying
:
who
can
abide
it
?
To
forgiue
our
enemies
,
to
lend
freely
,
to
releeue
the
poore
cheerfully
,
to
keepe
the
Sabbath
wholy
and
entirely
,
to
leaue
our
pleasures
at
his
call
,
to
heare
his
doctrine
more
then
ordinarie
,
is
a
hard
saying
,
who
can
abide
it
?
To
leaue
our
false
weights
,
and
false
lights
,
and
false
oathes
,
and
false
friendship
,
and
to
deale
simply
,
and
plainely
,
without
fraud
and
deceit
,
is
a
hard
saying
:
who
can
abide
it
?
To
leaue
our
engrossing
,
our
forestalling
,
our
cogging
and
dissembling
,
our
back-biting
and
slandering
,
our
rash
iudging
,
and
condemning
of
our
brethren
,
is
a
hard
saying
,
who
can
abide
it
?
To
forsake
the
filthy
fellowship
of
profane
persons
,
to
cast
off
the
company
of
scoffers
,
and
deriders
of
religion
,
to
embrace
the
truth
sincerely
,
and
to
make
much
of
those
that
feare
God
,
be
they
neuer
so
poore
or
simple
,
is
a
hard
saying
,
who
can
abide
it
?
To
be
checked
for
our
swearing
and
blaspheming
of
Gods
name
,
to
be
called
vppon
for
Catechizing
our
houshold
,
and
to
vse
thanksgiuing
at
the
table
,
and
singing
of
Psalmes
for
our
spirituall
recreation
,
and
to
conferre
soberly
and
friendly
of
the
Sermon
,
is
plaine
Puritanisme
(
as
they
call
it
)
who
can
abide
it
?
No
,
no
,
Sir
,
we
can
no
skill
of
this
geare
:
preach
Christ
crucified
,
and
we
will
heare
you
,
otherwise
not
:
we
cannot
away
with
this
doctrine
.
Well
,
but
let
the
hypocrites
know
,
that
if
Christ
crucified
be
preached
rightly
,
and
applied
truly
to
the
conscience
,
he
will
make
all
the
veines
in
the
hypocrites
heart
to
ake
,
he
will
suffer
him
to
haue
but
small
rest
in
his
bed
,
and
little
list
to
his
meate
,
and
lesse
pleasure
in
the
world
,
and
least
of
all
in
the
word
of
God
:
for
that
in
the
end
is
the
iudgement
of
God
vpon
hypocrites
,
to
loath
the
word
because
it
goeth
about
to
make
sinne
loathsome
vnto
them
.
Christ
crucified
hath
wrought
a
double
worke
,
he
hath
both
destroyed
the
Diuell
,
and
also
the
worke
of
the
Diuell
.
And
so
is
Christ
to
be
preached
,
both
crucified
and
crucifying
,
crucified
for
our
sinnes
,
and
also
by
his
vertue
and
Spirite
crucifying
sinne
in
vs
,
or
else
we
cannot
be
saued
.
Now
let
vs
pray
.
THE
VI.
SERMON
.
MATH.
6.2
.
As
the
hypocrites
do
.
THE
next
sort
of
hypocrites
to
be
vncased
are
,
secret
vnderminers
of
the
truth
,
in
shew
defenders
,
but
in
deed
destroyers
of
the
Church
:
such
are
called
in
Cant.
2.15
.
foxes
which
destroy
the
Vine
,
that
is
the
Church
,
who
by
their
grating
at
the
roote
of
the
Vine
,
do
cause
the
same
to
bring
forth
but
small
grapes
,
that
is
,
the
Church
cannot
thriue
in
religion
,
and
good
workes
because
of
them
:
these
are
called
foxes
for
their
craftinesse
,
and
their
cruelty
.
Such
a
one
was
Herod
,
who
craftily
sent
for
the
wise
men
to
enquire
where
Christ
was
borne
,
pretending
a
mind
to
worship
him
,
when
his
purpose
was
to
kill
him
.
Such
are
all
close
Church-papists
,
and
time-seruers
,
who
to
please
men
do
as
the
most
do
:
but
in
the
meane
time
by
all
crafty
deuises
do
vndermine
the
Church
,
the
Preachers
,
and
cause
them
to
be
troubled
for
toyes
&
trifles
in
comparison
,
to
stop
the
course
of
the
Gospell
&
in
the
meane
time
pretend
a
care
of
the
obseruation
of
lawes
,
which
themselues
break
as
freely
as
any
other
,
and
regard
as
much
as
the
horse
or
mule
,
whose
mouthes
must
be
holden
in
with
bit
and
bridle
.
Such
also
are
those
that
come
to
the
Sermon
,
in
shew
very
deuoutly
,
and
to
be
edified
;
but
in
deede
only
to
watch
and
catch
,
at
a
word
and
a
halfe
,
taking
only
what
will
serue
their
turne
(
like
the
diuell
himselfe
)
to
intangle
thereby
the
preacher
,
if
they
like
him
not
.
You
shal
haue
many
of
these
come
orderly
,
and
marke
attentiuely
,
as
if
they
would
latch
euery
word
with
their
mouthes
,
but
as
it
was
with
the
Prophet
Ezechiels
auditors
,
so
is
it
with
them
,
their
harts
runne
another
way
,
and
they
meane
not
to
follow
any
thing
that
is
giuen
in
charge
:
and
therefore
when
they
are
gone
,
with
their
mouthes
they
make
iestes
of
the
Sermon
.
And
to
the
Minister
of
Christ
commonly
their
answer
is
:
you
do
well
sir
,
to
tell
vs
our
dutie
,
and
to
tell
euery
man
his
owne
:
well
fare
your
heart
,
you
do
well
sir
,
you
do
well
to
discharge
your
conscience
:
and
if
we
do
not
as
you
bid
vs
,
that
is
our
fault
,
we
must
answer
for
it
:
and
though
we
do
as
our
honest
neighbourt
do
,
yet
we
hope
God
is
a
good
God
,
&
will
hold
vs
excused
,
he
is
not
so
hard
as
many
would
make
men
beleeue
.
The
last
sort
of
open
hypocrites
that
are
not
yet
vncased
,
are
common
cauillers
,
&
deprauers
of
the
truth
,
and
of
those
that
teach
the
same
.
Some
carpe
and
cauil
at
that
which
they
vnderstand
but
like
not
,
as
the
Lawyer
in
Luke
14.
Maister
in
so
saying
thou
puttest
vs
to
rebuke
also
,
when
Christ
touched
Lawyers
:
and
as
the
couetous
Iewes
,
which
mocked
Christ
when
he
preached
against
couetousnesse
.
Luke
17.
Some
cauil
at
that
which
they
vnderstand
not
,
as
the
Iewes
which
called
Paules
preaching
babling
and
new
doctrine
,
when
he
preached
the
resurrection
.
For
so
did
they
vse
my
Prophets
before
them
.
Ieremy
was
counted
but
a
babler
,
Oh
but
me
thinks
now
the
hypocrite
being
thus
vncased
,
beginneth
to
pleade
hard
for
himselfe
,
saying
,
that
though
he
come
not
at
those
troublesome
fellowes
,
&
vnlearned
,
yet
he
heareth
others
and
maketh
much
of
them
too
,
so
that
he
is
wrongfully
charged
,
if
men
say
that
he
cares
not
for
the
word
of
God
,
that
he
is
not
religious
,
that
he
cannot
abide
to
haue
his
sins
reproued
,
&c.
Surely
this
at
a
blush
is
good
fruit
,
but
in
truth
no
better
than
an
apple
of
Sodom
,
faire
in
shew
,
but
being
touched
,
it
turneth
into
ashes
.
For
nothing
is
either
more
easie
or
vsuall
amongst
hypocrites
than
to
do
so
:
that
is
to
say
:
First
,
in
way
of
reuenge
,
to
disgrace
one
whom
they
like
not
,
by
gracing
another
,
&
to
discountenance
one
by
countenancing
some
other
.
And
yet
in
the
mean
time
pretend
another
matter
,
&
that
is
to
be
better
edified
,
&
I
wot
not
what
:
&
that
they
may
seeme
notwithstanding
both
religious
&
iudiciall
,
they
will
highly
commend
the
one
,
&
deeply
cast
downe
the
other
;
but
why
,
or
vpon
what
good
grounds
they
cannot
well
tell
.
There
be
in
diuerse
places
of
the
world
,
especially
in
great
cities
&
other
popular
places
,
running
auditories
,
or
as
one
calleth
them
Circumcellions
,
wheelers
about
hither
&
thither
,
hearing
now
one
then
another
,
&
then
a
third
,
&
euery
one
,
&
indeed
neuer
a
one
long
,
like
one
that
hath
a
giddy
braine
,
who
being
whirled
into
euery
place
,
is
truly
said
to
be
of
no
place
.
These
humorous
hearers
of
al
men
commonly
cannot
away
long
with
their
own
Pastors
teaching
,
though
he
teach
the
truth
neuer
so
soundly
,
nor
so
profitably
.
Except
it
be
between
man
and
wife
,
I
do
not
know
so
neare
a
coniunction
of
any
thing
,
as
is
by
the
ordinance
of
God
,
betweene
the
Pastor
&
the
flocke
.
Now
as
nothing
ought
to
separate
man
&
wife
,
but
fornication
or
adultery
:
so
nothing
ought
to
make
the
flocke
leaue
their
Pastor
,
but
false
doctrine
&
heresie
,
if
he
be
a
teacher
.
And
surely
there
is
no
sincere
harted
Christian
but
maketh
a
conscience
of
this
duty
:
that
is
,
they
dare
not
leaue
the
Ministery
of
their
owne
ordinary
Pastours
,
by
whom
they
haue
sound
any
profit
or
spirituall
comfort
:
they
dare
not
so
much
as
yeeld
to
any
such
changes
,
for
feare
they
should
not
onely
be
troubled
with
the
spirituall
itch
of
the
eare
,
a
disease
(
where
it
once
rooteth
)
altogether
incureable
,
but
also
discourage
and
make
sad
the
Spirite
of
God
in
their
faithfull
teachers
,
whereby
they
may
in
time
be
giuen
vp
of
God
to
flatterers
and
seducing
teachers
,
fit
for
their
humorous
veine
&
vaine
humor
.
And
surely
whosoeuer
doth
duly
consider
the
offence
that
groweth
therby
,
&
the
hurt
that
foloweth
also
therupon
,
both
to
the
whole
body
of
the
Church
in
general
,
&
to
their
own
soules
in
special
,
they
dare
not
(
but
in
the
feare
of
God
)
make
great
conscience
of
it
.
That
whosoeuer
should
offend
one
of
these
litle
ones
,
it
were
better
that
a
milstone
were
hanged
about
his
necke
,
and
he
cast
into
the
bottome
of
the
sea
.
How
much
more
may
that
be
spoken
to
those
that
take
a
felicity
in
scandaling
&
offending
,
in
disgracing
&
discouraging
,
by
their
fantastical
rouing
abrode
the
greater
ones
,
that
is
,
the
Pastors
and
builders
of
the
Church
?
I
speake
not
this
,
as
though
we
were
the
worse
for
your
giddie
gadding
and
stragling
,
but
to
let
you
vnderstand
,
that
you
are
the
worse
that
giue
such
bad
examples
,
and
that
you
must
answer
your
contempts
vnto
our
Lord
and
Maister
Christ
Iesus
.
This
humorous
course
of
giddy
braines
and
itching
eares
is
both
schismaticall
,
childish
,
and
vnprofitable
.
Schismaticall
,
because
they
go
about
to
make
a
rent
in
the
Church
of
God
,
is
Christ
deuided
?
as
if
he
should
say
,
you
all
would
be
counted
Christs
,
and
to
hold
of
Christ
:
if
you
do
so
,
why
then
do
you
not
regard
all
his
Ministers
alike
,
and
heare
all
alike
?
Paule
as
well
as
Apollos
,
and
Apollos
as
well
as
Cephas
,
and
Cephas
as
well
as
either
of
the
other
:
for
euerie
one
of
them
preacheth
Christ
,
though
euery
one
after
his
seuerall
gift
and
measure
of
knowledge
,
and
vtterance
,
and
eloquence
.
&c.
Though
one
be
milder
then
another
,
and
one
sharper
then
another
;
yea
though
one
mans
gift
please
your
humour
better
then
anothers
,
yet
euery
one
hath
Christ
for
you
.
But
now
as
if
one
had
Christ
and
another
not
,
ye
will
heare
one
and
not
another
,
and
so
you
deuide
Christ
which
is
but
one
:
this
is
not
:
well
are
you
not
carnall
?
nay
are
you
not
Schismatikes
?
As
it
is
a
carnall
and
schismaticall
practise
,
so
is
it
also
childish
:
for
so
do
children
that
go
to
schoole
,
being
once
held
in
to
their
bookes
,
and
restrained
of
their
libertie
,
they
are
weary
of
that
Maister
,
and
desire
to
go
to
another
,
or
else
no
more
to
schoole
:
so
hypocrites
when
they
are
required
to
take
a
setled
course
for
their
profiting
in
religion
,
and
are
restrained
of
their
liberty
,
in
sinne
,
in
vanity
,
in
riot
,
in
pride
;
and
are
pressed
with
the
doctrine
of
mortification
and
truth
of
heart
,
they
are
weary
of
such
a
teacher
,
and
must
go
to
another
,
or
else
come
no
more
at
schoole
:
so
that
it
appeareth
that
they
haue
no
more
gouernement
of
themselues
,
nor
strength
of
the
Spirite
,
nor
stayednesse
of
affections
then
little
children
haue
.
As
it
is
both
schismaticall
and
so
danderous
,
and
childish
and
so
ridiculous
:
so
it
is
also
vnprofitable
.
For
they
that
leaue
the
ordinary
and
standing
Ministery
of
their
owne
Pastour
(
and
none
(
certaine
)
gather
here
a
peece
and
there
a
peece
,
but
neuer
lay
any
sound
foundation
,
nor
make
any
orderly
building
,
as
they
do
that
tye
themselues
to
one
man
,
who
keepeth
an
orderly
proceeding
,
laying
all
the
principles
of
religion
one
after
another
,
and
one
by
another
,
and
euerie
one
in
order
till
all
be
finished
.
I
deny
not
,
but
that
vpon
some
special
occasions
a
man
may
be
somtime
drawne
away
from
his
ordinarie
teacher
,
as
trauelling
from
home
,
or
being
requested
by
our
faithfull
friends
of
another
congregation
,
to
answer
for
their
children
(
as
they
call
it
)
at
their
Baptizing
,
or
to
accompanie
some
of
our
friends
or
our
Magistrates
departed
out
of
this
world
,
vnto
their
graue
,
and
such
like
:
if
Christ
be
preached
there
,
that
we
may
follow
him
:
otherwise
I
see
no
great
necessitie
to
enforce
a
man
to
leaue
his
ordinarie
teacher
,
to
go
to
a
bare
reader
for
a
ciuill
dutie
performing
:
but
rather
to
remember
what
our
Sauiour
Christ
answered
to
one
that
sayd
he
would
follow
Christ
,
but
first
he
would
go
and
burie
his
father
:
Let
the
dead
burie
the
dead
(
saith
he
)
follow
thou
me
.
To
shew
that
those
that
haue
no
list
to
follow
Christs
doctrine
,
are
no
better
then
dead
men
,
as
touching
the
life
of
the
spirite
in
the
soule
,
and
they
may
serue
for
such
a
purpose
well
inough
,
it
is
pitty
to
interrupt
those
that
are
better
disposed
,
and
deuoutly
addicted
to
the
heauenly
doctrine
of
the
Gospell
.
And
further
I
hold
it
a
thing
very
expedient
and
fit
,
that
there
be
sometimes
also
an
entercourse
of
Ministers
labours
:
that
is
,
that
other
Ministers
be
sometimes
admitted
,
yea
procured
also
to
exercise
their
gifts
in
their
brothers
charges
;
both
for
the
confirmation
of
doctrine
,
as
also
for
the
quickening
of
the
auditorie
:
for
consent
of
teachers
,
is
a
great
confirmation
of
the
truth
,
in
regard
of
our
weakenesse
and
vnbeleefe
,
otherwise
the
truth
is
strong
inough
of
it selfe
,
and
will
preuaile
against
all
the
world
.
And
as
variety
of
meates
sometime
doth
make
a
man
haue
a
better
appetite
to
his
ordinarie
diet
,
euen
so
is
it
not
amisse
that
sometime
our
ordinarie
auditours
should
haue
change
of
teachers
,
that
so
they
tasting
that
varietie
of
Gods
gifts
and
graces
which
is
in
diuerse
men
,
they
may
haue
a
better
spirituall
appetite
vnto
the
ministerie
and
doctrine
of
their
ordinarie
pastours
and
teachers
.
But
to
runne
hither
and
thither
,
and
commonly
to
leaue
our
ordinary
teachers
,
onely
either
of
a
fanstasticall
desire
to
heare
new
things
,
or
of
a
loathing
the
plaine
&
simple
maner
of
deliuery
of
the
truth
,
or
of
stomach
,
in
contempt
and
way
of
disgracing
,
and
discouraging
those
that
God
hath
set
ouer
vs
,
because
they
haue
more
sharply
reproued
their
sinnes
,
or
more
neerely
applied
the
doctrine
to
their
consciences
then
others
do
:
(
a
blessed
fauor
of
God
indeed
,
if
men
had
grace
so
to
take
it
)
this
is
it
that
I
say
is
both
carnal
,
schismatical
,
childish
,
and
altogether
vnfruitfull
:
and
further
it
is
flatly
repugnant
to
the
commandement
of
Christ
deliuered
by
his
Apostle
,
in
the
1.
to
the
Thessalonians
the
5.
Chapter
,
But
for
the
vncasing
of
the
hypocrite
at
this
time
,
this
shall
suffice
.
Those
that
feare
God
vnfainedly
,
and
detest
this
vgly
beast
the
hypocrite
,
will
make
of
that
which
hath
bene
sayd
:
as
for
those
that
say
,
they
could
make
good
vse
of
it
if
it
had
come
out
of
another
mans
mouth
,
hauing
layed
of
purppse
a
heape
of
preiudicate
conceipts
and
vnchristian
surmises
before
them
,
as
so
many
stumbling
blockes
,
and
erected
a
number
of
proud
and
disdainfull
opinions
,
and
euill
constructions
of
euery
thing
,
as
rampiers
or
bulwarks
against
the
truth
,
because
they
meane
not
yet
to
forgo
their
sins
,
nor
to
part
with
their
painted
visor
,
I
cannot
tell
what
to
say
vnto
them
,
but
euen
leaue
them
to
the
Lord
,
their
hypocrisie
I
will
not
censure
:
it
is
like
the
darkenesse
of
Aegypt
that
might
be
felt
:
I
am
sorry
to
heare
that
any
should
haue
the
word
of
God
in
respect
of
persons
,
contrarie
to
the
rule
of
Saint
Iames
,
pretending
to
regard
it
,
if
one
man
speake
,
and
professing
a
contempt
of
the
same
,
because
another
man
hath
spoken
it
whom
they
hate
:
as
Achab
did
hate
Micaiah
for
no
other
cause
,
but
because
he
prophesied
not
good
but
euill
vnto
him
,
that
is
,
he
did
not
flatter
him
in
his
sinne
,
as
others
did
,
and
therefore
he
hated
him
:
these
men
shew
with
what
good
deuotion
they
come
to
the
preaching
of
the
word
of
God
.
If
they
might
chaunge
their
Minister
,
they
thinke
that
they
should
chaunge
affections
,
but
they
are
deceiued
:
for
as
the
Poet
could
say
,
and
that
truly
,
so
say
I
,
Coelum
non
animum
mutant
qui
transmare
currunt
,
they
change
the
aire
and
not
their
nature
,
which
go
beyond
the
sea
:
as
appeareth
by
those
that
haue
separated
themselues
from
our
Church
assemblies
in
England
:
Schismatikes
they
were
here
,
and
so
they
are
there
.
In
like
manner
hypocrites
which
haue
the
word
in
respect
of
persons
,
Non
mentem
sed
ministrum
mutant
,
they
may
well
change
their
Minister
,
but
their
mind
they
change
not
:
their
sinnes
they
leaue
not
:
it
is
no
part
of
their
meaning
,
what
shewes
soeuer
they
make
,
except
God
of
his
great
mercy
worke
a
wonderfull
alteration
.
It
seemeth
that
such
persons
are
of
that
opinion
that
Diues
was
of
in
hell
,
who
thought
that
his
brethren
which
were
aliue
would
repent
,
if
Lazarus
might
haue
bene
sent
vnto
them
from
heauen
,
he
was
well
acquainted
with
their
humour
,
for
belike
when
they
were
all
liuing
together
on
earth
,
neuer
a
one
of
them
cared
for
their
ordinary
teachers
,
but
(
saith
the
holy
Ghost
)
they
haue
Moses
and
the
Prophets
amongst
them
,
if
they
wil
not
heare
them
,
let
them
pretend
what
they
list
,
neither
would
they
repent
though
one
should
come
from
the
dead
vnto
them
.
Many
will
tell
vs
,
that
another
man
hath
sayd
as
much
,
and
more
then
such
and
such
,
whom
the
people
mislike
,
and
it
is
well
taken
▪
Such
a
one
may
say
any
thing
(
say
they
)
and
no
offence
will
be
taken
against
him
:
we
maruell
that
they
should
take
it
so
ill
from
one
more
then
another
:
to
these
we
answer
.
1
How
well
soeuer
they
take
it
,
from
one
or
from
another
,
nothing
is
reformed
,
they
will
giue
all
the
hearing
:
but
see
if
any
reformation
follow
from
one
more
then
another
.
2
The
cause
why
they
do
not
so
breake
out
against
one
man
for
the
same
doctrine
,
aswell
as
against
another
,
is
because
his
time
is
not
yet
come
,
as
Christ
sayd
in
Luke
22.53
.
When
I
was
daily
in
the
Temple
with
you
,
you
layed
no
hands
on
me
,
but
this
is
your
houre
,
and
the
very
power
of
darkenesse
.
Euery
man
hath
a
time
appointed
him
of
God
,
a
time
to
be
promoted
,
and
a
time
to
be
persecuted
:
a
time
to
be
regarded
,
and
a
time
to
be
reiected
:
a
time
to
be
made
much
of
,
and
a
time
to
be
set
at
naught
:
and
when
the
date
of
the
one
is
expired
,
then
the
other
taketh
place
.
Now
to
conclude
:
if
any
man
thinke
that
I
haue
dealt
too
seuerely
against
hypocrites
,
or
that
I
might
haue
caried
a
lighter
hand
toward
them
then
I
haue
done
:
seeing
as
there
is
no
man
but
is
stained
with
some
hypocrisie
,
much
or
little
,
in
the
sight
of
God
at
the
least
,
or
that
in
the
application
of
any
point
of
doctrine
in
the
vncasing
of
the
hypocrite
I
haue
too
particularly
,
and
directly
aimed
at
some
,
and
namely
at
the
partialities
,
and
wilfull
winking
at
grosse
abuses
,
by
Churchwardens
,
and
other
Ecclesiasticall
officers
with
them
,
contrary
to
their
oath
and
a
good
conscience
,
whereby
God
is
dishonoured
,
and
his
worship
is
contemned
,
his
Sabbaths
are
polluted
,
his
Church
vnreformed
:
and
whereby
the
wicked
are
strengthened
,
and
the
godly
despised
:
whereby
his
blessings
are
restrained
,
and
his
iudgements
hastened
vpon
vs
:
then
this
is
my
answer
.
That
in
both
(
as
I
take
it
)
I
haue
had
my
warrant
from
the
word
of
God
,
which
is
a
sufficient
stay
vnto
my
conscience
,
howsoeuer
amongst
the
vnregenerate
and
wicked
hypocrites
,
it
is
a
matter
of
least
waight
,
and
therefore
with
them
of
all
authorities
least
regarded
.
And
for
the
first
,
haue
I
dealt
more
seuerely
against
hypocrites
then
the
Scripture
,
and
namely
our
Sauiour
Christ
?
or
haue
I
handled
it
worse
then
it
deserueth
?
Hath
the
hypocrite
any
wrong
,
to
haue
no
more
but
the
truth
sayd
and
proued
against
him
?
Or
what
?
is
his
seruice
so
well
pleasing
to
God
,
or
the
Church
of
God
so
much
beholding
vnto
him
for
his
shewes
and
shadowes
,
or
rather
his
trecheries
and
cousinages
,
that
he
of
all
other
may
not
be
vncased
?
I
speake
not
now
of
secret
hypocrisie
,
whereof
euen
the
regenerate
&
faithfull
are
guilty
in
their
best
actions
before
God
,
and
for
which
all
of
vs
must
desire
mercy
at
Gods
hand
in
the
bloud
of
Christ
:
but
of
that
hypocrisie
which
raigneth
in
the
wicked
,
and
of
such
hypocrites
as
are
professed
hypocrites
,
professed
I
meane
in
their
owne
hearts
,
whose
desire
is
nothing
else
but
to
be
seene
of
men
,
and
nothing
lesse
then
to
approue
themselues
and
their
doings
in
the
sight
of
God
.
Euery
one
is
stained
with
some
lust
:
which
is
adulterie
before
God
,
&
with
some
malice
,
which
is
murther
before
God
:
and
with
some
enuie
,
which
is
theft
before
God
:
and
with
some
couetousnesse
,
which
is
idolatrie
before
God
:
and
yet
euery
one
is
not
to
be
called
an
adulterer
,
nor
a
murtherer
,
nor
a
theefe
,
nor
an
idolater
:
because
those
grosse
sinnes
are
not
the
studie
,
nor
the
profession
of
the
regenerate
;
but
they
studying
&
professing
,
and
indeuouring
to
serue
the
Lord
in
sinceritie
,
truth
and
vprightnesse
of
heart
,
and
to
deale
with
men
in
all
good
conscience
,
are
called
sincere
,
and
iust
men
,
as
Iob
was
:
Qui
vadit
planè
vadit
sanè
:
that
is
,
he
that
goeth
plainely
to
worke
,
goeth
safely
to
worke
,
saith
sinceritie
:
Qui
nescit
dissimulare
,
nescit
viuere
:
that
is
,
he
that
cannot
tell
how
to
dissemble
,
cannot
tell
how
to
liue
,
saith
hypocrisie
.
You
see
then
the
difference
between
the
nature
of
sinceritie
,
and
the
nature
of
hypocrisie
.
The
one
you
see
is
like
a
rich
King
in
a
beggars
cote
amongst
men
.
Because
as
Christ
our
head
said
of
himselfe
,
when
he
liued
poorely
and
contemptibly
vpon
earth
:
My
kingdome
is
not
of
this
world
,
and
I
haue
meate
to
eate
that
you
know
not
of
:
so
must
Christs
members
say
:
we
are
poore
and
despised
in
this
life
,
because
our
riches
are
not
of
this
world
,
and
we
haue
friends
that
the
world
know
not
of
.
The
other
is
like
a
King
in
a
play
,
who
for
the
time
maketh
a
braue
shew
,
domineering
ouer
such
counterfeits
as
himselfe
is
,
hauing
vpon
him
cloth
of
gold
,
and
with
the
same
perhaps
are
couered
a
number
of
scurfe
and
scabbes
,
lice
,
and
vermine
:
and
when
the
Play
is
done
,
the
poore
beggarly
fellow
must
be
faine
to
returne
home
his
borrowed
coat
againe
to
the
right
owner
,
and
pay
well
for
the
hire
thereof
.
Now
you
haue
heard
the
difference
,
consider
the
matter
,
consult
,
and
giue
sentence
,
whether
this
honest
man
the
hypocrite
hath
so
plaied
his
part
before
God
or
man
,
that
he
deserueth
stil
to
go
on
without
noting
,
and
neuer
to
be
vncased
or
no.
And
so
much
shall
suffise
for
the
vncasing
of
the
hypocrite
,
and
descrying
of
his
nature
.
Now
it
remaineth
that
you
see
his
reward
:
&
by
that
time
I
hope
you
wil
not
greatly
desire
to
be
an
actor
in
his
Play
:
but
of
that
in
the
next
Sermon
.
Now
as
for
those
that
thinke
I
haue
too
particularly
applyed
this
doctrine
:
let
them
know
that
if
Eliah
did
well
in
telling
of
Achab
,
that
it
was
he
that
troubled
Israel
:
and
if
Iohn
Baptist
did
well
in
telling
King
Herod
that
he
might
not
haue
his
brothers
wife
:
and
the
Ministers
of
the
Gospell
haue
the
same
authoritie
that
they
had
:
then
do
we
not
amisse
to
make
speciall
application
of
our
doctrine
as
they
did
.
Againe
,
if
the
Apostle
said
well
,
when
he
said
,
Those
that
sinne
openly
,
rebuke
openly
,
that
others
may
feare
,
1.
Tim.
2.
then
do
not
they
well
which
find
fault
with
vs
,
for
following
the
Apostles
rule
.
For
whom
haue
I
admonished
or
reproued
,
but
publike
persons
by
office
,
and
publike
abuses
and
scandals
by
them
committed
and
giuen
,
to
the
great
dishonour
of
God
,
and
hurt
of
this
Church
?
Lastly
,
if
a
Preacher
may
speak
to
the
Prince
when
he
preacheth
before
the
Prince
,
and
to
the
Iudges
of
Assizes
,
and
to
the
Iurours
,
and
to
the
Lawyers
particularly
,
and
to
the
Bishops
,
and
to
Iustices
,
all
being
publike
persons
,
and
charge
them
in
Gods
name
to
looke
to
their
office
,
and
amend
that
which
is
amisse
,
and
that
safely
without
daunger
,
yea
boldly
with
good
warrant
:
then
do
not
I
see
but
that
any
Pastour
by
his
pastorall
authoritie
may
in
his
owne
congregation
speake
particularly
to
a
Churchwarden
,
or
a
Sideman
,
and
tell
them
what
they
ought
to
do
:
yea
more
,
and
charge
them
to
do
their
office
faithfully
too
:
yea
and
more
then
that
,
if
they
haue
bene
admonished
priuately
and
friendly
,
and
yet
will
not
be
admonished
,
but
take
vpon
them
still
to
dispense
with
their
oath
,
and
suffer
Gods
Church
(
as
much
as
lyeth
in
them
to
go
to
wracke
)
then
to
reproue
them
both
openly
and
roundly
,
that
themselues
may
repent
,
if
they
belong
to
God
,
or
others
may
feare
as
the
Apostle
saith
.
And
vntill
the
Maior
of
a
towne
,
and
the
Churchwardens
and
other
officers
of
a
parish
,
can
shew
me
by
Scripture
or
common
reason
,
that
they
be
of
greater
state
then
Kings
,
Queenes
and
Princes
be
of
,
or
then
Noblemen
,
Iudges
,
and
Bishops
be
of
,
or
that
they
be
more
priuiledged
and
exempted
from
the
reproofe
and
censure
of
the
word
,
especially
when
their
offences
are
publike
and
desperate
,
then
others
be
whom
I
haue
named
before
,
and
take
to
be
farre
aboue
them
:
surely
I
must
,
and
shall
by
Gods
grace
,
both
hold
my
former
opinion
,
and
as
occasion
shall
serue
,
declare
the
same
by
practise
:
that
is
,
by
making
of
speciall
application
of
the
doctrine
to
the
generall
and
publike
offenders
and
offences
of
this
congregation
.
Let
him
that
hath
an
eare
to
heare
,
heare
what
I
say
:
and
let
him
that
hath
an
heart
sanctified
consider
well
of
it
:
and
let
him
that
hath
grace
from
God
,
make
a
good
vse
of
that
that
hath
bene
said
.
As
for
the
rest
,
I
say
as
Ioshua
said
:
let
them
chuse
what
they
will
do
,
whether
they
will
make
a
conscience
of
their
dutie
,
or
dispense
with
their
oath
as
they
haue
done
:
I
for
my
part
will
surely
by
Gods
grace
do
that
which
belongeth
to
a
true
Pastor
of
Iesus
Christ
.
And
as
Saint
Iohn
said
:
he
that
is
filthie
let
him
be
more
filthie
,
and
he
that
is
froward
let
him
be
more
froward
,
and
he
that
will
be
obstinate
let
him
be
more
obstinate
,
and
he
that
will
be
an
hypocrite
let
him
be
more
hypocriticall
,
that
their
sinnes
may
be
full
ripe
against
the
day
of
Gods
vengeance
.
But
so
many
as
feare
the
Lord
in
truth
of
heart
,
and
are
truly
humbled
to
endure
the
sifting
and
triall
of
the
word
of
God
,
and
are
desirous
vnfainedly
to
yeeld
obedience
to
the
holy
will
of
God
:
let
vs
go
on
forward
in
our
good
courses
without
feare
or
fainting
,
and
God
our
heauenly
Father
,
in
whom
is
our
trust
,
will
surely
keepe
vs
from
finall
falling
away
,
and
in
his
rich
mercie
will
pardon
all
our
sinnes
in
the
merite
of
Christ
his
bloudy
passion
:
blessed
be
his
name
for
euer
.
Amen
.
Now
let
vs
praise
God
.
THE
VII
.
SERMON
.
Of
the
reward
of
Hypocrisie
.
MAT.
6.2
.
Verily
I
say
vnto
you
,
they
haue
their
reward
.
OF
the
nature
of
hypocrisie
,
we
haue
heard
sufficiently
in
the
three
former
Sermons
,
and
as
sinceritie
graceth
all
our
good
actions
before
God
:
so
on
the
contrarie
side
,
we
haue
seene
that
hypocrisie
disgraceth
and
shameth
vs
,
yea
maketh
euen
our
best
deedes
to
stinke
,
as
most
loathsome
filth
before
his
heauenly
Maiestie
:
yea
and
before
men
too
,
when
once
it
breaketh
out
.
And
this
might
serue
sufficiently
to
perswade
vs
to
take
heed
of
hypocrisie
,
and
counterfeiting
in
Gods
religion
,
or
any
religious
duties
commaunded
by
God
:
but
because
the
hypocrite
dreameth
of
some
great
reward
,
whereby
he
shall
become
some
great
man
,
both
in
this
world
,
and
in
the
world
to
come
,
imagining
that
as
he
is
liked
of
men
,
so
he
cannot
chuse
but
be
loued
of
God
:
therefore
our
Sauiour
Christ
affirmeth
most
constantly
and
in
earnest
manner
,
that
hypocrites
haue
all
the
reward
that
they
shall
haue
.
For
the
praise
of
men
haue
they
hunted
for
,
and
that
they
haue
,
&
more
then
that
they
shall
not
haue
to
reward
them
:
but
to
punish
them
,
a
portion
they
shall
haue
with
the
Diuell
and
his
Angels
in
hell
.
The
praise
of
men
what
is
it
?
surely
euen
as
men
are
themselues
:
&
as
they
are
affected
;
men
are
but
men
when
they
are
at
the
best
,
and
at
the
highest
.
Whether
it
be
in
wisedome
,
or
in
authoritie
,
or
in
goodwill
,
or
in
abilitie
,
or
whatsoeuer
else
:
that
is
vaine
,
and
vanishing
,
mutable
and
inconstant
,
blind
and
partiall
.
A
simple
reward
then
is
the
praise
of
men
,
euen
fit
for
such
vaine
fooles
as
seeke
for
nothing
else
.
The
hypocrite
taketh
great
paines
for
the
obtaining
(
notwithstanding
)
of
this
vaine
reward
,
as
fooles
which
hunt
after
a
fether
blowne
vp
and
down
in
the
wind
:
they
cannot
get
it
vnlesse
they
will
sweate
,
and
almost
runne
themselues
out
of
breath
,
and
when
they
haue
gotten
it
,
it
is
but
a
fether
,
and
nothing
lighter
.
The
praise
of
men
what
is
it
?
surely
but
words
proceeding
from
inconstant
minds
,
false
hearts
,
and
from
those
whose
hands
cannot
accomplish
the
deuises
of
their
hearts
.
And
what
are
such
wordes
but
wind
?
and
what
is
more
inconstant
then
the
wind
?
He
that
obserueth
the
praises
of
men
,
is
like
him
that
obserueth
the
wind
:
and
is
fitly
resembled
to
a
Windmill
,
that
whirleth
about
apace
so
long
as
the
wind
bloweth
a
main
:
but
when
the
wind
slacketh
his
gale
,
then
he
slacketh
his
pace
:
and
as
the
Windmill
is
turned
with
the
wind
,
so
the
hypocrite
also
turneth
with
the
time
.
If
he
may
be
praised
for
well
doing
,
then
he
will
do
well
still
:
but
if
he
be
reproched
,
or
threatned
,
or
not
highly
esteemed
;
then
he
altereth
his
course
,
and
is
gone
.
But
here
perhaps
it
will
be
obiected
by
some
,
propter
aliud
non
propter
se
:
for
some
other
end
then
simply
for
it selfe
.
But
the
meaning
and
drift
of
our
Sauiour
Christ
here
,
is
that
we
should
not
make
that
the
end
and
scope
of
our
well
doing
,
as
if
that
were
our
summum
bonum
,
that
is
,
our
felicitie
and
happinesse
,
as
hypocrites
do
,
that
looke
no
further
,
and
desire
no
better
thing
then
the
praise
of
men
.
To
get
and
keepe
a
good
name
,
there
be
many
reasons
to
perswade
vs
:
but
to
make
the
praise
of
men
the
end
of
our
well
doing
;
we
haue
no
one
reason
to
perswade
vs
,
but
diuerse
to
disswade
vs
:
as
we
shall
see
anone
.
For
the
getting
of
a
good
report
amongst
men
,
we
haue
reason
:
for
Salomon
preferreth
it
before
riches
,
They
that
will
be
rich
,
fall
into
temptations
,
and
snares
,
and
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
and
destruction
,
saith
Saint
Paule
.
Your
zeale
(
saith
Paule
to
the
Corinthians
)
hath
prouoked
many
.
Meaning
:
that
the
good
report
which
he
made
of
them
to
others
where
he
came
,
did
through
the
blessing
of
God
prouoke
many
to
the
like
zeale
.
Thirdly
,
riches
are
vncertaine
,
here
to
day
,
Trauell
not
too
much
to
be
rich
,
(
saith
Salomon
)
for
riches
take
them
to
their
wings
like
an
Eagle
:
but
a
good
name
is
more
permanent
then
life
,
for
it
liueth
after
death
.
As
a
good
name
is
better
then
riches
,
so
is
it
also
better
then
a
precious
ointment
.
For
first
,
the
best
ointment
that
is
,
may
be
purchased
for
money
:
as
appeareth
by
that
which
Mary
,
The
light
of
the
eye
reioyceth
the
heart
,
and
a
good
name
maketh
the
bones
fat
,
saith
Salomon
.
Thirdly
,
a
good
ointment
onely
profiteth
the
annointed
,
but
a
good
name
is
profitable
to
others
.
Aug.
de
bono
viduita
.
Nobis
necessaria
vita
nostra
,
alijs
fama
nostra
,
saith
S.
Augustine
:
our
life
is
necessarie
for
our selues
,
and
our
good
report
for
others
,
to
encourage
them
to
godlinesse
as
we
haue
heard
.
Lastly
,
ointment
is
pleasant
in
smell
onely
to
those
that
are
nigh
:
The
house
was
filled
(
saith
the
Euangelist
)
with
the
smel
of
that
ointment
which
Mary
bestowed
vpon
Christ
,
but
a
good
name
flieth
farre
and
neare
.
And
this
brute
went
of
Christ
(
saith
the
Euangelist
Mathew
)
through
the
land
.
Againe
,
a
good
name
is
in
part
a
reward
of
righteousnesse
:
All
these
(
saith
the
Apostle
to
the
Hebrewes
,
speaking
of
the
faithfull
,
whom
he
nameth
and
commendeth
in
that
place
)
through
faith
haue
obtained
a
good
report
.
All
which
commendations
of
a
good
name
,
do
serue
not
onely
to
perswade
vs
to
get
it
,
and
keepe
it
,
for
the
glorifying
of
Gods
name
,
and
encouraging
of
our
brethren
:
but
also
they
do
greatly
condemne
two
sorts
of
men
in
the
world
.
First
,
those
that
so
they
do
well
,
care
not
what
men
say
of
them
;
but
so
farre
as
we
can
,
we
must
with
doing
well
keepe
a
good
name
,
for
the
causes
before
alleadged
.
Secondly
,
those
that
make
no
conscience
of
detracting
a
mans
good
name
,
being
so
excellent
,
but
make
a
continuall
practise
of
slaundering
,
and
backbiting
their
brethren
.
And
these
are
worse
then
theeues
:
for
a
theefe
may
make
restitution
of
goods
ill
gotten
,
but
he
that
hath
robbed
a
man
of
his
good
name
cannot
make
restitution
of
it
againe
.
But
what
is
it
to
haue
a
good
name
,
or
how
may
it
be
gotten
?
Is
it
so
to
liue
as
all
men
may
speake
well
of
vs
?
No
,
Wo
be
vnto
you
(
saith
our
Sauiour
Christ
)
when
all
men
speake
well
of
you
:
we
must
so
liue
as
that
those
which
are
without
(
saith
the
Apostle
)
may
afford
vs
a
good
report
:
that
is
,
those
that
are
not
yet
of
the
Church
,
or
not
called
.
But
surely
it
is
a
hard
matter
for
the
wicked
to
commend
the
godly
:
and
if
they
should
commend
thee
being
a
good
man
,
it
will
make
good
men
to
thinke
that
thou
art
leauing
thy
goodnesse
,
and
enclining
to
them
,
whose
humours
thou
now
feedest
.
No
:
neuer
looke
for
a
good
name
but
amongst
good
men
:
for
the
wicked
,
saith
Christ
,
shal
speak
al
maner
of
euil
saying
against
you
falsly
for
my
name
sake
:
that
is
:
if
you
loue
me
and
my
truth
,
and
because
you
will
not
runne
with
them
vnto
the
same
excesse
of
riot
that
they
vse
:
therefore
they
speake
euill
of
you
,
saith
Saint
Peter
.
They
that
forsake
the
law
(
saith
Salomon
)
praise
the
wicked
:
and
that
is
because
they
are
like
themselues
.
And
if
at
any
time
they
condemne
the
euill
or
imperfections
,
which
through
occasion
Gods
children
sometimes
fall
into
,
(
as
commonly
the
wicked
do
,
which
make
themselues
merrie
with
the
slippes
of
good
men
)
it
is
not
for
any
hatred
that
they
beare
against
sinne
,
but
either
to
iustifie
themselues
in
their
riotous
courses
and
outragious
wickednesse
:
or
else
to
disgrace
and
deface
the
beautie
of
that
holy
religion
which
we
professe
,
or
both
.
In
a
word
then
it
must
follow
,
that
a
good
name
is
that
commendation
,
which
good
men
through
the
blessing
and
motion
of
the
good
spirit
of
God
,
do
bestow
vpon
good
men
,
for
doing
of
good
things
,
to
good
ends
,
and
all
to
comfort
and
encourage
them
in
their
well
doing
,
and
that
God
the
giuer
and
worker
of
all
goodnesse
may
therein
be
praised
and
glorified
.
And
thus
we
haue
heard
both
what
a
good
name
is
,
and
for
what
causes
it
is
to
be
procured
and
retained
.
But
that
we
may
not
(
for
all
that
)
make
the
praise
of
men
,
whether
they
be
good
or
bad
,
the
end
of
vertue
and
well
doing
,
setting
vp
our
rest
when
once
we
come
to
that
;
there
be
many
reasons
to
perswade
vs
so
to
beleeue
,
and
to
disswade
vs
from
so
doing
:
and
all
may
be
drawne
from
the
words
of
this
Text
:
Verily
I
say
vnto
you
they
haue
their
reward
:
the
summe
whereof
,
for
the
matter
is
,
that
hypocrites
haue
all
that
they
shall
haue
,
as
touching
any
matter
of
reward
,
for
the
paines
that
they
take
.
And
for
the
manner
of
the
speech
:
that
it
is
most
certaine
true
,
and
not
to
be
doubted
of
,
but
that
they
haue
here
in
this
world
all
the
reward
that
they
shal
haue
:
and
that
is
the
praise
of
men
if
they
haue
that
.
Which
words
do
shew
most
plainely
,
that
hypocrites
who
serue
for
the
vaine
praise
of
the
world
,
are
of
all
men
the
most
vaine
and
the
most
miserable
:
and
their
reward
(
of
all
rewards
)
is
the
most
vaine
,
and
miserable
reward
that
is
.
The
vanitie
or
madde
folly
rather
,
of
those
that
make
the
praise
and
estimation
of
men
,
(
yea
,
say
they
be
their
honest
neighbours
,
or
great
states
)
the
end
of
their
good
deedes
,
shall
appeare
,
if
we
consider
their
reward
.
First
,
by
the
vncertaintie
of
it
.
Secondly
,
by
the
deceitfulnesse
of
it
.
Thirdly
,
by
the
breuitie
of
it
.
Fourthly
,
by
the
vnprofitablenesse
of
it
.
Lastly
,
by
the
daunger
of
it
.
The
praise
and
hartie
liking
of
men
is
an
vncertaine
reward
,
and
so
vncertaine
,
that
nothing
is
more
vncertaine
then
it
,
both
in
the
winning
,
as
also
in
the
wearing
.
Such
is
the
frowardnes
,
and
vnto
wardnesse
of
mans
nature
for
the
most
part
vnto
goodnesse
,
and
his
weaknesse
and
wearinesse
in
the
loue
and
liking
of
vertue
,
that
it
is
no
small
matter
to
make
him
tast
of
vertues
fruite
,
much
more
hard
is
it
to
keep
him
in
a
continuall
liking
of
it
.
One
thing
the
hypocrite
is
sure
of
,
that
he
taketh
great
paines
,
and
is
at
great
cost
,
and
vseth
all
his
art
to
please
this
man
,
or
that
man
,
or
all
men
:
but
whether
he
shall
please
them
all
,
or
any
of
them
or
no
,
that
he
is
not
sure
of
.
It
fareth
with
them
as
it
did
with
Hester
in
some
sort
,
though
they
want
Hesters
resolution
:
she
was
sure
that
she
had
a
good
deede
in
hand
,
when
she
should
go
into
the
Kings
presence
,
to
speake
a
good
word
for
the
liues
of
her
people
:
but
whether
the
King
would
like
of
her
sure
,
or
reach
foorth
his
golden
scepter
vnto
her
in
token
of
fauour
or
no
,
she
was
not
certaine
:
and
therfore
she
willed
them
to
pray
for
her
.
But
because
it
was
not
so
much
the
liking
of
the
King
,
When
a
man
hath
wonne
the
commendation
and
liking
of
men
whom
they
go
about
to
please
:
are
they
sure
it
shall
continue
?
Surely
no
:
mens
minds
are
mutable
.
Oftentimes
of
a
sudden
they
will
commend
a
man
for
that
,
which
vpon
better
consideration
they
will
mislike
:
or
for
nouelties
sake
they
will
praise
a
thing
at
the
first
,
which
within
a
while
will
grow
stale
,
and
out
of
request
.
Or
some
tale-bearer
cometh
in
the
hypocrites
way
,
and
crosseth
him
with
some
false
information
,
and
so
breedeth
some
sinister
or
wrong
construction
of
a
mans
labour
:
and
another
extenuateth
the
gift
,
or
good
will
,
the
worke
or
the
paines
:
and
when
we
thinke
to
find
a
friend
as
in
times
past
,
behold
we
meete
with
a
hotefoe
,
or
a
cold
friend
.
As
Dauid
who
found
a
great
friend
of
Saul
one
day
,
and
the
next
day
for
no
cause
his
mortall
enemie
.
Tell
me
now
,
is
there
any
thing
more
vncertaine
then
the
good
opinion
of
men
?
As
the
praise
of
men
is
vncertaine
and
deceitfull
:
As
it
is
of
no
continuance
,
As
the
praise
of
men
is
vnprofitable
,
and
a
thing
which
who
so
laboureth
to
get
,
The
wicked
giueth
heed
to
false
lips
,
(
saith
Salomon
)
&
a
lier
hearkeneth
to
a
naughtie
tongue
,
that
is
,
to
be
ruled
by
them
:
and
is
not
that
daungerous
?
Now
whose
lippes
are
more
full
of
falshood
,
then
the
lippes
of
the
flatterer
;
who
still
perswadeth
fooles
that
their
copper
is
good
gold
,
and
their
blacke
is
pure
white
,
and
that
their
foolishnesse
is
high
wisedome
,
and
that
their
crooked
waies
are
the
straightest
waies
?
&c.
And
who
doth
hearken
more
to
such
lippes
,
then
the
vaineglorious
hypocrite
,
who
doth
all
to
be
praised
of
men
,
and
cannot
endure
by
any
meanes
to
heare
any
fault
found
with
anything
that
he
doth
?
:
Againe
,
if
he
be
a
foole
that
praiseth
the
hypocrite
,
or
a
foolish
man
that
hath
no
iudgement
or
vnderstanding
,
nor
abilitie
to
discerne
of
colours
,
then
hath
he
gotten
a
blind
man
to
leade
him
into
the
ditch
.
If
many
wise
men
,
and
of
great
place
do
praise
the
hypocrite
:
then
is
the
foole
lifted
vp
aloft
,
but
to
shew
his
nakednesse
,
that
others
may
enuie
him
for
his
aduauncement
,
and
despise
him
for
his
follie
,
and
contemne
him
for
his
vnworthinesse
.
Ramoth
Gilead
was
liked
of
,
and
confirmed
by
the
approbation
of
foure
hundred
Prophets
:
the
wind
of
their
mouth
was
pleasant
,
but
most
daungerous
:
for
it
blew
him
with
a
maine
gale
like
a
shippe
without
a
Pilote
vpon
the
rockes
of
his
owne
destruction
.
When
Herod
for
his
vaine
Oration
receiued
the
commendation
of
his
flattering
Courtiers
and
seruaunts
,
who
cried
,
the
voyce
of
God
and
not
of
a
man
;
he
felt
a
sweete
and
a
pleasing
wind
that
blew
him
vp
beyond
himselfe
,
that
like
one
in
a
traunce
(
or
dreame
rather
)
forgot
himselfe
to
be
a
mortall
man
,
As
it
is
a
vaine
thing
to
serue
for
the
praise
of
men
,
that
is
to
say
,
for
vanitie
it selfe
,
I
was
in
the
day
consumed
with
heate
,
and
with
frost
in
the
night
,
and
my
sleepe
departed
from
my
eyes
.
Yea
the
feares
,
cares
,
and
doubtes
that
he
is
turmoiled
and
tossed
in
,
are
vnspeakeable
:
one
while
he
is
vexed
to
know
certainely
the
humour
and
disposition
of
him
whose
praise
he
seeketh
:
then
he
careth
how
to
fit
his
humour
,
with
what
wordes
,
with
what
gestures
,
with
what
by-matters
,
what
tales
and
discourses
,
with
what
presents
:
then
what
companie
to
haue
,
and
how
to
consort
himselfe
with
them
.
And
then
what
is
the
fittest
time
to
find
him
both
at
leysure
,
and
in
a
good
moode
.
Then
it
is
a
world
to
see
how
the
hypocrite
acteth
his
part
,
and
what
paines
he
taketh
:
first
,
in
marking
the
countenances
,
and
gestures
,
&
speeches
,
&
commendations
,
and
welcomes
,
and
faire
promises
that
are
shewed
him
.
Then
in
recounting
of
them
,
and
descanting
vpon
them
:
first
,
to
himselfe
,
and
then
to
others
,
thinking
and
bragging
how
he
was
reputed
and
taken
with
such
and
such
,
and
that
he
was
so
bold
and
so
bold
with
him
,
and
better
entertained
then
his
betters
,
and
how
glad
such
and
such
were
of
their
companie
,
and
I
know
not
what
:
Did
you
note
how
attentiue
he
was
(
saith
he
)
when
I
spake
such
a
thing
?
Did
you
not
marke
how
he
smiled
ar
such
a
word
?
Did
you
see
I
pray
you
,
how
he
tooke
me
by
the
hand
,
how
courteously
he
entertained
me
,
how
he
bad
me
sit
downe
:
what
commendations
he
gaue
me
:
he
said
he
neuer
sawe
a
thing
better
done
,
nor
heard
a
speech
that
better
pleased
him
in
all
his
life
.
All
this
while
the
foole
is
counting
his
chickens
,
as
they
say
,
before
they
be
hatched
.
But
if
one
come
in
his
way
,
and
seeme
to
take
any
manner
of
exception
to
anything
,
or
to
aduise
him
in
such
a
point
,
or
such
a
point
,
or
that
he
be
not
so
highly
applauded
,
and
regarded
for
this
and
that
action
,
or
for
this
and
that
speech
,
or
for
this
and
that
circumstance
wherein
he
pleased
himselfe
:
then
his
comb
is
cut
,
and
a
cloude
is
ouercast
,
his
glorie
is
eclipsed
,
his
market
is
marred
,
and
he
must
cast
about
againe
how
to
haue
his
cake
better
baked
another
time
:
for
that
time
he
cryeth
as
Caesars
Parrot
did
:
Operam
&
oleum
perdidi
:
I
haue
lost
both
labour
and
cost
.
Then
he
vexeth
himselfe
againe
,
in
musing
and
studying
what
should
be
the
cause
of
so
hard
successe
.
I
beleeue
saith
he
,
that
some
bodie
hath
angred
him
,
he
was
so
melancholike
:
or
I
may
thanke
such
and
such
that
had
told
some
tales
against
me
.
And
then
is
the
poore
foole
beset
and
hemmed
in
with
a
number
of
odde
surmises
,
and
conceipts
,
and
imaginations
,
whereof
euery
one
doth
haunt
him
,
and
pull
him
,
like
the
furious
spirite
that
haunted
Saul
.
If
all
for
the
present
runnne
currant
,
and
answere
his
desire
,
then
he
thinkes
himselfe
a
iolly
fellow
:
and
who
but
he
,
with
such
and
such
that
haue
taken
good
liking
of
him
;
and
there
(
as
one
come
to
his
fooles
paradise
)
he
sets
downe
his
rest
.
But
now
beginneth
a
new
peece
of
work
,
&
that
is
,
how
to
keep
this
credite
and
commendation
wholly
to
himselfe
:
and
not
be
dispossessed
.
For
what
if
the
wind
turne
,
and
afterward
by
some
mishappe
or
other
those
parties
that
so
magnified
him
before
,
will
not
vouchsafe
so
much
perhaps
as
to
salute
him
,
or
speake
kindly
vnto
him
,
or
to
conuerse
with
him
as
in
times
past
?
or
send
for
him
as
they
were
wont
to
doe
?
or
giue
him
so
much
as
a
good
countenance
?
as
nothing
is
more
vsuall
in
the
world
then
such
alterations
in
the
mindes
of
men
.
So
was
it
with
Iacob
and
Laban
.
When
Iacob
had
taken
exceeding
great
paines
in
his
Vncle
Labans
seruice
,
and
was
still
the
same
man
that
he
was
wont
to
be
,
carefull
of
his
Vncles
good
,
yet
when
Laban
saw
him
to
prosper
and
thriue
well
,
he
enuied
him
:
and
Iacob
perceiued
it
well
inough
by
his
countenance
:
To
this
end
he
resolueth
with
himselfe
to
make
friends
,
to
frame
new
deuices
,
to
vse
all
the
art
and
skill
that
his
braine
can
affoord
,
practising
,
promising
,
and
bestowing
much
against
his
nature
:
flattering
here
,
and
lying
and
dissembling
there
,
much
against
his
conscience
:
he
must
creepe
to
one
,
and
crouch
to
another
,
and
sooth
vp
all
beyond
all
modestie
and
reason
:
backebiting
this
bodie
,
and
accusing
another
bodie
,
and
censuring
of
euery
one
to
feede
mens
humours
,
against
all
honestie
and
equity
:
for
by
honest
and
simple
dealing
it
cannot
be
obtained
.
And
thus
by
this
little
you
may
see
what
paines
,
what
charges
,
what
cares
,
what
feares
,
and
doubts
,
and
inconueniences
a
man
must
vndergo
that
will
hunt
for
the
praise
of
men
:
is
not
then
the
reward
of
hypocrisie
a
miserable
reward
,
and
they
miserable
fooles
,
that
take
such
paines
and
vexe
themselues
so
,
for
the
getting
of
that
which
is
vainer
then
their
own
shadow
?
The
hypocrite
before
he
hath
his
reward
,
must
not
onely
take
great
paines
,
be
at
much
cost
,
and
vexe
himselfe
with
many
cares
,
feares
,
and
foolish
conceipts
,
which
is
a
maruellous
miserie
:
but
also
be
subiect
to
the
censures
and
iudgements
of
euery
one
:
his
name
must
be
called
in
question
vpon
euery
occasion
that
is
offered
to
speake
of
him
,
his
whole
life
ripped
vp
,
and
all
his
actions
sifted
and
scanned
at
euery
mans
pleasure
:
some
will
commend
him
,
some
will
condemne
him
,
some
will
admire
him
,
some
will
deride
him
,
some
will
say
he
is
a
good
man
,
some
will
say
he
is
a
bad
man
,
and
a
deceiuer
.
And
what
a
miserable
thing
is
this
,
for
a
man
to
haue
his
name
thus
haled
and
pulled
,
like
a
bone
among
dogges
,
and
to
be
like
a
tennise
ball
tossed
vp
and
downe
,
and
canuassed
at
euery
mans
pleasure
:
and
all
for
a
vaine
shadow
,
which
the
more
he
followeth
,
the
more
it
flieth
from
him
?
The
Apostle
therefore
in
Gal.
5.26
.
disswadeth
vs
from
vaineglory
in
this
maner
:
Let
vs
not
be
desirous
of
vaine
glorie
,
(
saith
he
)
prouoking
one
another
,
enuying
one
another
.
To
shew
that
the
fruites
of
a
vaineglorious
mind
are
but
prouocations
to
euill
,
and
the
reaping
of
enuie
:
which
like
a
monstrous
monster
will
spoile
her selfe
to
hurt
another
.
A
miserable
reward
then
is
that
,
which
setteth
the
enuious
man
a
worke
,
and
prouoketh
others
also
to
sift
vs
,
and
to
practise
against
vs
.
And
this
is
not
all
,
but
when
the
hypocrite
hath
taken
all
this
pains
,
and
endured
all
this
sifting
,
he
oftentimes
commeth
short
of
his
expected
hope
,
and
therein
they
are
most
miserable
:
like
the
builders
of
Babel
Tower
:
they
looked
for
a
great
name
,
and
loe
they
reaped
a
great
shame
.
Hushai
Dauids
friend
:
whereupon
the
foolish
hypocrite
,
We
must
passe
through
honour
and
dishonour
,
through
good
report
and
badde
report
,
through
praise
and
dispraise
.
The
counterfeit
seeketh
onely
for
honor
,
and
there
he
resteth
▪
the
hypocrite
hunteth
after
praise
and
commendation
,
and
there
he
resteth
:
but
through
dishonour
and
bad
report
he
would
passe
,
and
not
stay
there
:
but
,
as
if
one
were
no
more
to
be
regarded
then
the
other
,
but
both
to
be
despised
alike
.
The
Apostle
telleth
vs
that
we
must
passe
through
both
,
and
go
on
in
our
holy
courses
:
like
waies
that
bring
vs
to
our
iourneis
end
,
wherof
some
be
faire
,
and
some
be
soule
:
so
must
we
accompt
of
the
praise
and
dispraise
of
men
.
For
we
haue
a
iourney
to
make
vnto
the
kingdome
of
heauen
,
wherein
we
must
imitate
wise
trauellers
,
But
vaine
hypocrites
onely
talke
of
going
this
iourney
,
they
do
not
meane
to
trauell
it
indeede
,
but
make
a
shew
of
such
a
thing
,
trauelling
and
professing
religion
,
and
ciuilitie
,
so
long
as
they
may
be
assured
of
easie
iourneis
,
good
prouision
,
faire
weather
,
and
pleasant
waies
,
or
else
they
are
vndone
.
If
they
know
that
dishonour
and
bad
report
lye
in
their
way
,
they
will
not
set
out
.
And
if
they
see
that
they
shall
be
praised
and
well
esteemed
for
their
labour
,
they
will
then
go
,
and
run
themselues
out
of
breath
too
,
for
all
that
they
do
,
is
to
be
praised
of
men
:
but
of
all
men
they
are
most
vaine
and
miserable
;
for
they
haue
their
reward
:
and
what
is
that
else
,
for
the
vncertaintie
thereof
,
for
the
deceitfulnesse
thereof
,
for
the
breuitie
thereof
,
for
the
vnprofitablenes
thereof
,
for
the
daunger
thereof
:
considering
also
the
paines
they
take
for
it
,
and
the
feares
and
cares
that
they
are
vexed
withall
for
it
,
and
the
manifold
siftings
,
and
censurings
they
endure
for
it
,
and
how
often
they
loose
their
expectation
,
reaping
the
clean
contrary
to
that
which
they
looke
for
?
These
things
being
well
considered
,
(
I
say
)
what
else
is
the
reward
of
hypocrisie
compounded
of
,
but
of
vanitie
and
misery
it selfe
?
THE
VIII
.
SERMON
.
MAT.
6.2
.
Verily
I
say
vnto
you
,
they
haue
their
reward
.
IF
godlinesse
should
be
no
better
rewarded
then
with
the
praise
of
men
,
then
were
true
Christians
of
all
men
the
most
miserable
,
and
Christianitie
it selfe
were
a
miserable
profession
.
For
in
this
life
their
lot
is
to
be
hated
and
scorned
,
molested
and
persecuted
for
their
vertues
sake
.
The
world
loueth
his
owne
,
saith
Christ
,
but
me
it
hateth
:
and
you
it
shall
persecute
for
my
names
sake
:
yea
for
my
names
sake
they
shall
speake
all
manner
of
euill
saying
against
you
falsely
.
If
the
world
will
not
loue
vs
,
then
it
cannot
like
of
vs
,
if
it
doth
not
like
of
vs
,
then
it
cannot
commend
vs
,
if
it
cannot
commend
vs
,
then
it
must
condemne
vs
,
if
it
cannot
loue
vs
,
then
it
must
hate
vs
,
and
if
it
can
neither
like
nor
loue
vs
,
what
reward
then
must
we
looke
for
in
the
world
?
not
promotion
,
but
persecution
:
not
life
but
death
.
Sometimes
the
wicked
will
seeme
to
commend
and
loue
those
that
feare
God
and
hate
wickednesse
:
but
then
I
would
wish
the
godly
to
beware
most
of
all
,
and
to
cast
a
double
feare
.
Good
Maister
(
say
they
)
we
know
that
thou
carest
for
no
man
,
and
teachest
the
way
of
God
truly
:
there
is
the
baite
;
then
comes
the
hooke
:
Is
it
lawfull
to
pay
tribute
to
Caesar
or
no
?
Now
Christ
knowing
their
subtiltie
,
gaue
them
no
thankes
for
their
commendation
,
but
called
them
tempting
hypocrites
,
Why
tempt
ye
me
ye
hypocrites
?
And
will
the
wicked
deale
better
with
the
members
then
they
did
with
the
head
?
These
men
are
the
seruants
of
the
liuing
God
(
saith
the
cunning
maid
to
Paul
and
Silas
,
or
rather
the
diuell
by
whom
she
wrought
)
and
they
bring
vnto
vs
the
way
of
saluation
.
This
was
not
for
the
good
of
Paul
and
Silas
:
but
to
haue
them
apprehended
the
more
speedily
,
and
handled
the
more
seuerely
.
It
was
a
cunning
sleight
of
Sathan
;
and
therfore
Paule
and
Silas
rebuked
her
for
her
labour
,
And
for
all
this
,
seeing
that
it
cannot
be
denied
,
but
that
loue
and
commendation
amongst
men
is
a
good
blessing
:
in
which
sense
it
is
sayd
that
both
Christ
and
Iohn
Baptist
,
and
others
were
in
fauour
both
with
God
and
man
:
This
is
praise
worthy
,
if
a
man
for
conscience
toward
God
endure
grief
,
suffering
wrongfully
:
And
the
Apostle
Paul
saith
:
Whatsoeuer
things
are
of
good
report
,
if
there
be
any
vertue
,
or
any
praise
,
that
is
,
if
there
be
any
thing
indeed
praise
worthy
,
thinke
on
these
things
.
And
God
forbid
(
seeing
as
God
hath
giuen
such
a
blessing
to
his
seruants
,
and
their
vertues
amongst
the
godly
)
but
that
we
should
giue
vnto
vertuous
men
,
and
fearing
God
their
due
praise
and
commendation
.
When
poore
Mary
shewed
her
loue
to
the
person
of
Christ
,
in
annointing
his
body
with
sweete
and
precious
ointment
,
and
her
humility
in
wiping
his
feete
with
the
haire
of
her
head
,
Christ
told
her
that
wheresoeuer
his
Gospell
should
be
preached
,
Those
that
honour
me
shall
be
honored
of
me
,
saith
the
Lord
.
1.
Sam
2.
there
is
his
promise
,
his
manner
is
to
giue
his
seruants
more
then
they
seeke
for
or
desire
:
Dauid
,
Not
vnto
vs
,
not
vnto
vs
ô
Lord
,
but
to
thy
name
giue
the
praise
,
then
doth
the
Lord
giue
them
that
thing
which
they
desire
,
and
that
also
which
they
craued
not
,
and
that
is
,
commendation
from
his
owne
mouth
,
and
a
part
in
his
owne
ioy
.
Wel
done
good
and
faithful
seruant
:
there
is
their
commendation
:
Iohn
Baptist
is
renowned
for
telling
the
King
of
his
fault
,
and
loosing
of
his
head
for
the
same
:
Peter
for
his
sound
confession
,
&
Paul
for
his
heauenly
conuersion
be
both
famous
,
and
renowned
by
the
holy
Ghost
,
whose
praises
are
in
the
word
,
spread
throughout
the
whole
world
.
So
are
all
the
holy
Martyrs
which
suffered
for
the
testimony
of
the
truth
,
and
all
Christian
benefactours
(
with
the
streames
of
whose
loue
and
liberality
many
Churches
,
Christians
,
Vniuersities
,
and
schooles
of
good
learning
,
and
nurseries
of
good
arts
and
sciences
,
(
haue
bene
watered
and
refreshed
)
most
famous
and
renowned
in
the
Church
of
God
.
And
all
these
hauing
shunned
(
as
much
as
they
might
)
all
worldly
praise
and
glorie
in
the
world
,
haue
found
most
high
praise
and
renowne
with
God
,
and
all
the
godly
in
the
word
of
God
:
and
their
praise
is
not
of
men
,
but
of
God
.
As
for
wicked
hypocrites
it
is
not
so
with
them
,
but
as
the
godly
are
crowned
with
perpetuall
fame
and
renowne
,
so
the
wicked
are
and
shall
be
crowned
with
euerlasting
shame
and
reproch
.
Cain
is
infamous
,
and
his
name
doth
stinke
,
for
murthering
his
brother
Abel
.
Putiphars
wife
is
infamous
,
and
her
name
doth
stinke
for
her
lewd
tempting
and
false
accusing
of
Ioseph
.
Pharaoh
is
infamous
,
and
his
name
doth
stinke
for
his
cruel
handling
of
the
Israelites
.
Doeg
the
Edomite
is
infamous
,
and
his
name
doth
stinke
for
accusing
and
killing
the
Lords
holy
Priests
.
Micol
is
infamous
,
and
her
name
doth
stinke
for
scoffing
at
the
zeale
of
Dauid
her
Lord
and
husband
.
Iezabel
for
her
whoredomes
,
and
murthering
of
Naboth
for
his
vineyard
is
infamous
,
and
her
name
doth
stinke
.
Hanun
is
infamous
for
misusing
of
Dauids
messengers
,
and
Ammon
doth
stinke
before
all
the
Israel
of
God
vnto
this
day
.
Sanballat
and
Tobiah
,
for
hindering
the
building
of
the
Lords
Temple
and
holy
Citie
:
Haman
for
seeking
the
death
of
the
Lords
people
:
Herod
for
murthering
the
young
children
:
Ananiah
and
Saphira
for
dissembling
with
Peter
,
and
lying
to
the
holy
Ghost
:
Simon
Magus
for
his
offer
of
mony
for
the
gifts
of
the
holy
Ghost
:
Elimas
for
withstanding
of
Paul
:
Tertullus
for
his
accusing
of
Paule
:
Iudas
for
betraying
of
his
Lord
and
maister
.
The
Gadarens
for
preferring
their
swine
before
Christs
doctrine
.
All
these
,
and
euery
one
of
them
are
become
infamous
,
and
do
stinke
before
God
and
man
:
and
their
reproch
and
shame
shall
neuer
be
blotted
out
:
For
the
word
sayth
:
The
memoriall
of
the
iust
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
.
And
in
the
13.
of
the
Prouerbes
,
9
,
verse
.
The
light
of
the
righteous
reioyceth
:
but
the
candle
of
the
wicked
shall
be
put
out
:
To
shew
that
the
name
of
the
wicked
is
no
better
then
rotten
carrion
,
at
the
stinke
whereof
euery
one
that
passeth
by
shall
stop
his
nose
,
and
the
discoursing
of
their
liues
shal
be
as
noysome
in
hearing
as
the
stinking
snuffe
of
a
candle
burning
low
in
the
socket
,
that
euery
man
shall
say
,
put
it
out
:
fie
vpon
it
,
away
withall
.
And
this
is
the
righteous
iudgement
of
God
vpon
the
wicked
,
which
regarded
not
to
glorifie
God
,
but
themselues
,
therefore
to
giue
them
vp
to
such
vile
affections
,
and
lewd
actions
as
can
breede
nothing
in
the
end
but
a
rotten
and
stinking
name
.
But
wicked
hypocrites
will
take
a
good
order
for
that
,
they
can
haue
such
as
themselues
,
to
perfume
their
doings
(
while
they
liue
)
with
braue
commendations
,
to
whom
they
say
as
Saul
sayd
to
Samuel
:
Honour
me
before
this
people
.
And
when
they
dye
,
there
are
inough
that
will
for
a
small
reward
be
hired
to
commend
them
in
a
Sermon
to
the
skies
,
and
then
we
can
haue
Pamphlets
printed
,
and
Epitaphes
engrauen
vpon
our
tombes
,
which
will
keepe
our
names
from
rotting
.
Besides
all
this
,
we
will
giue
some
gownes
,
and
money
to
the
poore
,
which
we
can
no
longer
keepe
,
and
may
well
spare
:
and
all
this
put
together
,
will
cast
a
most
sweete
smell
.
Surely
for
the
godly
that
liued
well
,
and
died
in
the
Lord
,
it
will
:
for
their
life
is
like
a
waxe
candle
,
made
and
compounded
of
sweete
matter
,
which
men
are
content
it
should
burne
out
,
because
when
it
is
our
it
will
cast
a
most
fragrant
and
sweete
smell
:
but
the
life
of
the
wicked
is
like
a
candle
made
of
filthy
stuffe
,
which
men
will
not
suffer
to
burne
out
,
because
it
is
no
sooner
out
,
but
it
stinketh
all
the
house
ouer
.
Although
you
commend
it
neuer
so
much
,
yet
men
will
not
beleeue
you
that
it
was
like
that
of
waxe
:
Those
that
dishonor
me
,
I
will
dishonour
:
&
as
for
that
stinking
and
rotten
commendations
that
they
haue
bestowed
vpon
them
,
by
such
as
theēselues
(
who
also
hunt
after
the
like
things
)
it
is
all
:
For
they
haue
their
reward
:
&
are
they
not
then
in
a
miserable
case
?
But
yet
this
is
not
all
,
for
when
the
hypocrites
reward
is
come
to
an
end
(
which
soone
it
doth
,
like
a
thing
of
naught
,
that
is
soone
ripe
,
and
soone
rotten
)
and
when
the
date
of
his
good
deedes
,
or
rather
glorious
sinnes
is
expired
,
then
must
he
come
to
a
new
reckning
for
all
his
hypocrisies
,
and
trecherous
robberies
committed
against
the
glory
of
God
:
while
he
hath
abused
the
name
of
God
,
and
taken
vnto
himselfe
all
that
praise
which
was
due
vnto
God
onely
,
like
those
kind
of
fellowes
,
which
come
to
men
in
the
Princes
name
,
to
take
vp
their
goods
as
it
were
to
the
Princes
vse
,
and
then
appropriate
them
wholly
to
themselues
.
And
for
that
they
haue
both
robbed
God
of
his
glory
,
and
made
his
most
glorious
name
and
sacred
religion
their
cloake
and
couering
,
while
they
haue
most
profanely
played
their
parts
therewith
,
to
the
great
dishonour
of
his
Maiesty
,
and
the
spoile
of
the
Church
,
and
oppression
of
their
brethren
.
And
seeing
as
in
their
best
deedes
they
haue
made
more
account
of
mens
praise
,
then
of
commendation
at
Gods
hand
,
Now
let
vs
see
what
good
vse
we
may
make
of
all
that
hath
bene
sayd
.
And
first
,
seeing
the
great
vanity
and
misery
of
the
hypocrites
reward
in
this
life
,
and
his
wofull
portion
in
the
life
to
come
,
who
can
wonder
sufficiently
at
the
world
,
yea
at
himselfe
,
that
is
so
bewitched
and
besotted
with
the
loue
of
worldly
praise
(
as
a
foole
enamored
of
a
cruell
harlot
)
that
notwithstanding
all
this
,
yet
euery
man
almost
maketh
it
his
summum
bonum
,
and
chiefe
study
how
to
obtaine
vnto
it
?
Surely
most
men
do
know
this
to
be
true
,
euen
by
experience
(
the
schoolemaister
of
fooles
)
but
how
few
do
rightly
consider
of
it
?
It
may
be
,
that
now
and
then
,
some
being
wearied
with
their
hunting
after
it
,
and
troubled
with
vexation
of
spirite
,
may
fetch
a
sigh
at
the
matter
,
and
cry
(
as
many
do
)
fie
vpon
the
world
,
and
who
would
trust
the
world
?
and
faire
words
make
fooles
faine
:
and
I
wil
not
trust
mens
faire
speeches
againe
in
hast
,
&c.
But
yet
for
all
that
,
as
soone
as
the
pang
is
a
little
past
,
all
is
forgotten
,
and
a
woing
of
this
common
painted
harlot
they
go
againe
.
How
many
in
the
world
(
especially
followers
of
Princes
Courts
,
and
attendants
vpon
great
persons
)
do
go
beyond
themselues
,
some
in
gorgeous
building
,
Let
those
Ministers
also
consider
well
of
this
point
,
that
euen
against
their
owne
consciences
(
as
they
are
driuen
sometime
openly
to
confesse
do
bumbast
their
Sermons
with
all
kind
of
humanity
,
besides
the
word
of
God
,
not
because
they
thinke
it
then
necessary
,
but
as
some
haue
freely
confessed
,
in
the
most
famous
and
publike
places
of
the
land
,
because
the
eares
of
the
people
are
troubled
with
such
a
kind
of
itch
,
that
they
must
needes
do
it
,
or
else
their
doctrine
would
be
loathed
for
the
plainesse
and
simplicity
thereof
.
I
speake
not
against
the
vse
of
humane
authorities
when
case
shall
require
,
euen
in
the
Pulpit
:
for
I
know
there
is
a
very
good
vse
of
them
manie
waies
:
both
for
confutation
of
errour
,
and
also
for
confirmation
of
doctrine
by
way
of
consent
,
but
against
the
vanitie
and
weakenesse
of
those
that
would
not
vse
it
but
onely
to
please
men
:
their
vanity
and
weakenesse
I
say
is
to
be
pitied
,
and
so
is
also
theirs
too
,
that
study
hard
,
and
preach
often
,
and
deliuer
sound
doctrine
,
and
abound
with
nothing
but
the
Scriptures
,
if
therein
they
respect
nothing
but
the
praise
of
men
:
For
marke
I
pray
you
;
a
Minister
studieth
hard
,
taketh
great
paines
,
he
watcheth
when
others
sleepe
,
&c.
and
at
length
commeth
like
a
woman
to
trauell
,
and
bring
forth
the
birth
of
his
mind
,
which
by
meditation
,
and
study
,
&
other
good
meanes
he
hath
conceiued
,
&c.
when
he
is
deliuered
of
his
burthen
,
the
world
vieweth
it
,
&
rewardeth
him
for
the
same
:
but
how
?
first
perhaps
they
are
away
whom
he
did
especially
looke
for
,
and
desire
to
please
,
there
is
one
griefe
:
then
others
perhaps
fall
asleepe
,
or
tarry
not
to
the
ende
:
then
there
is
another
crosse
:
but
for
those
that
are
most
attentiue
,
perhaps
some
will
inuite
him
to
dinner
of
conscience
or
of
custome
:
well
,
that
he
could
haue
had
at
home
:
then
there
is
inquiry
,
what
was
he
that
preached
to
day
?
do
you
know
him
?
No
saith
one
:
I
know
him
sayth
another
.
How
like
you
the
Sermon
?
He
made
a
good
Sermon
,
sayth
one
:
a
proper
man
saith
another
:
he
touched
all
degrees
,
and
spared
none
sayth
another
:
he
had
but
a
soft
voyce
,
saith
another
,
no
vtterance
,
it
is
pitty
,
with
a
little
practise
he
would
do
well
:
he
was
too
long
sayth
another
:
he
hath
no
learning
sayth
another
?
What
Vniuersitie
was
he
of
?
where
dwels
his
friends
?
what
liuing
hath
he
?
hath
he
no
more
benefices
then
one
?
He
sayd
well
sayth
another
,
if
he
can
follow
it
himselfe
when
he
hath
done
,
&c.
And
afterward
perhaps
if
he
stay
long
amongst
them
,
or
chance
to
haue
charge
ouer
them
,
they
that
before
praised
him
to
the
skies
,
will
be
the
first
that
shall
picke
quarrels
against
him
for
one
thing
or
another
,
and
all
to
remoue
him
.
Is
it
not
then
a
labour
well
bestowed
,
to
set
our selues
onely
to
get
praise
of
men
?
can
there
be
a
greater
misery
?
were
we
not
in
a
good
case
thinke
you
,
if
we
had
hope
of
no
better
reward
then
this
?
no
maruell
though
.
But
blessed
be
God
,
our
hope
is
,
and
our
comfort
is
,
that
we
(
dealing
faithfully
and
vprightly
in
Gods
businesse
)
shall
be
rewarded
of
God
himselfe
in
Christ
his
sonne
,
with
another
manner
of
reward
then
all
the
world
can
giue
vs
,
or
take
from
vs
either
.
In
a
farre
more
miserable
case
me
thinke
is
the
hypocrite
,
then
many
a
mans
horse
or
beast
is
.
The
horse
is
rid
hard
,
Lastly
,
let
his
doctrine
serue
to
worke
patience
in
all
those
that
hauing
deserued
commendation
,
and
loue
,
and
good
liking
of
those
amongst
whom
they
haue
laboured
,
cannot
get
the
fame
,
or
hauing
once
gotten
it
,
through
their
faithfull
and
plaine
dealing
,
or
the
inconstancie
and
frowardnesse
of
men
lost
the
same
.
Euery
man
hath
his
time
;
as
Salomon
saith
,
there
is
a
time
to
reioyce
,
and
a
time
to
be
sorry
,
so
there
is
a
time
to
be
praised
,
and
a
time
to
be
dispraised
,
a
time
to
be
lifted
vp
,
and
a
time
to
be
cast
downe
againe
,
least
we
should
looke
for
our
heauen
vpon
earth
.
And
let
it
not
greeue
any
man
to
be
dispraised
:
nor
greatly
puffe
vp
any
to
be
commended
,
but
rather
be
we
grieued
that
we
cannot
studie
to
please
God
better
then
we
do
:
and
be
we
glad
,
that
we
haue
the
testimonie
of
a
good
conscience
before
God
,
that
we
haue
deserued
better
of
men
,
then
we
find
at
their
hands
:
and
shall
find
farre
better
of
Gods
hands
then
euer
we
desired
,
or
deserued
.
And
seeing
as
the
praise
and
commendation
of
men
is
so
vaine
and
miserable
a
reward
,
both
for
the
vncertaintie
of
it
,
for
the
deceitfulnesse
of
it
,
for
the
breuitie
of
it
,
for
the
vnprofitablenesse
of
it
,
and
for
the
danger
of
it
:
let
vs
neither
straine
with
a
good
conscience
:
nor
(
keeping
a
good
conscience
according
to
Gods
word
)
greatly
regard
it
,
when
we
haue
lost
it
.
For
so
do
miserable
hypocrites
,
who
as
Christ
sayth
here
in
our
text
,
haue
their
reward
.
If
any
body
hath
now
put
vppon
him
the
Diuels
armour
of
proofe
,
I
meane
vnbeleefe
(
as
commonly
all
hypocrites
do
)
that
this
doctrine
may
not
enter
into
his
hart
,
let
them
but
consider
and
weigh
well
,
who
hath
sayd
it
,
and
how
he
affirmeth
it
,
that
hypocrites
haue
their
reward
.
He
that
hath
said
it
,
is
the
Lord
Iesus
himselfe
,
who
being
the
wisedome
of
the
father
,
knoweth
what
he
sayth
:
and
being
truth
it selfe
cannot
erre
:
let
no
man
now
suspend
his
iudgement
for
the
matter
,
or
stay
his
repentance
,
vntill
he
heare
it
confirmed
by
some
Doctours
,
or
Fathers
,
or
Councels
:
for
he
hath
spoken
it
,
that
cannot
deceiue
any
,
nor
be
deceiued
by
any
:
yea
,
vpon
whose
word
and
authoritie
,
all
the
Doctours
and
Councels
in
the
world
haue
builded
and
must
build
whatsoeuer
they
teach
,
or
else
they
build
beside
the
foundation
.
As
Christ
hath
sayd
it
(
against
whom
I
say
,
there
is
no
gainesaying
)
so
hath
he
affirmed
it
in
most
earnest
and
confident
maner
:
Verily
I
say
vnto
you
,
they
haue
their
reward
:
that
is
,
in
good
earnest
I
speake
it
,
and
for
a
most
vndoubted
truth
I
affirme
it
.
And
all
little
inough
:
for
such
is
the
cunning
of
Sathan
to
beguile
mens
soules
,
that
he
will
still
feede
them
with
some
hope
,
that
it
is
not
so
hard
as
the
Preacher
saith
it
is
.
Thou
shalt
dye
the
death
saith
God
to
Ad●m
,
if
thou
eatest
of
that
tree
:
No
sayth
Sathan
,
ye
shall
not
dye
,
that
is
,
God
doth
not
meane
to
deale
so
hardly
with
you
as
he
sayth
:
he
is
mercifull
,
and
that
was
but
to
make
you
afraid
.
So
playeth
the
hypocrite
still
,
Tush
,
tush
,
sayth
he
there
is
no
such
matter
,
they
haue
not
their
reward
,
we
hope
to
go
to
heauen
aswell
as
the
best
,
and
that
we
haue
as
good
a
faith
to
God
as
any
body
.
What
sir
:
we
haue
soules
to
saue
as
well
as
you
,
we
would
you
should
know
it
:
Verily
sayth
Christ
,
they
haue
their
reward
:
Verily
no
,
sayth
the
hypocrite
:
now
who
shall
be
beleeued
?
Christ
or
Belial
?
God
or
the
Diuell
?
Well
,
but
we
trust
God
be
more
mercifull
vnto
vs
then
so
:
Verily
no
,
sayth
Christ
(
meaning
except
they
repent
.
)
Yea
,
the
hypocrite
hath
so
good
an
opinion
of
himselfe
,
that
he
thinkes
the
Lord
is
as
it
were
beholding
vnto
him
for
his
play
,
or
counterfeit
seruice
,
and
should
do
him
great
wrong
if
he
should
not
receiue
him
into
fauour
aswell
as
others
:
For
(
saith
Christ
)
when
it
shall
be
sayd
vnto
them
definitiuely
:
God
ye
cursed
into
euerlasting
fire
prepared
for
the
Diuell
and
his
Angels
:
for
when
I
was
naked
yee
clad
me
not
&c.
they
will
not
take
this
for
an
absolute
and
iust
decree
of
the
Iudge
;
but
as
though
they
had
wrong
offered
them
,
they
reply
againe
:
Why
Lord
when
did
we
see
thee
naked
,
and
did
not
clothe
thee
?
&c.
If
that
will
not
serue
,
then
they
will
put
him
in
mind
what
they
haue
done
for
him
:
we
haue
cast
out
Diuels
in
thy
name
,
and
heard
thee
preach
in
our
streetes
:
so
will
others
plead
for
themselues
:
why
Lord
we
haue
sharply
rebuked
Sathan
,
and
reproued
sinne
by
thy
word
:
we
haue
kept
out
Church
orderly
,
and
duly
:
we
neuer
missed
a
Sermon
,
nor
Seruice
on
weeke-dayes
:
we
gaue
as
liberally
to
the
poore
as
any
man
of
our
abilitie
in
the
countrey
.
I
haue
payd
my
tithe
mint
and
cummin
,
saith
another
,
and
I
hope
no
body
can
charge
me
to
haue
bene
a
theefe
,
or
a
murtherer
,
or
common
whoremonger
,
&c.
and
therefore
I
trust
to
be
saued
as
well
as
another
.
And
thus
do
many
deceiue
themselues
,
by
imagining
(
as
the
Psalmist
sayth
)
that
the
Lord
is
like
themselues
:
:
Therefore
cast
away
these
vaine
perswasions
,
and
this
false
hope
,
take
heed
of
that
Diuell
,
and
vile
motion
that
goeth
about
to
weaken
the
credit
of
Gods
word
with
you
.
And
from
henceforth
let
vs
so
endeuour
to
please
the
Lord
,
that
at
his
comming
he
may
commend
vs
,
and
say
,
Well
done
,
good
and
faithfull
seruant
,
enter
into
thy
masters
ioy
:
which
shall
neuer
be
sayd
to
hypocrites
:
For
verily
(
saith
Christ
)
they
haue
their
reward
.
Now
let
vs
pray
.
THE
IX
.
SERMON
.
MATH.
6.3.4
.
3.
But
when
thou
doest
thine
almes
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
.
4.
That
thine
almes
may
be
in
secret
,
and
thy
father
that
seeth
in
secret
,
he
will
reward
thee
openly
.
IN
these
words
we
are
taught
in
doing
the
workes
of
charitie
,
to
be
contrary
minded
to
hypocrites
,
who
hunting
after
nothing
but
vaineglorie
,
or
filthy
lucre
,
do
alwayes
giue
their
almes
to
be
seene
of
men
.
But
true
Christians
must
not
onely
shunne
popularity
,
and
auoid
worldly
praise
,
but
also
they
must
beware
of
their
owne
priuate
praise
,
and
selfe-liking
,
and
(
not
arrogating
or
conceiting
to
themselues
any
commendations
,
nor
consulting
with
themselues
how
to
be
recompenced
for
the
same
)
content
themselues
onely
with
the
approbation
and
allowance
of
their
heauenly
father
,
and
comforting
themselues
in
the
holy
obedience
of
his
most
glorious
will
,
as
a
singular
fruite
of
his
Spirit
,
&
of
their
faith
,
which
is
wrought
in
them
by
that
Spirite
,
no
whit
doubting
,
but
most
stedfastly
assuring
themselues
,
that
he
to
whom
onely
,
and
for
whole
loue
onely
,
and
at
whose
bidding
onely
,
they
haue
done
these
things
,
though
neuer
so
secretly
(
in
respect
of
men
)
will
one
day
reward
them
openly
.
Our
Sauiour
Christ
in
saying
,
Let
not
thy
left
hand
know
what
thy
right
hand
doth
:
vseth
an
hyperbolicall
,
or
excessiue
kind
of
speech
(
as
Rhetoricians
call
it
)
to
shew
thereby
,
that
with
all
possible
care
and
diligence
,
the
study
of
getting
vaine-glory
must
be
auoided
,
and
that
we
must
neuer
desire
in
doing
good
deedes
to
please
the
eares
and
eyes
of
men
:
except
(
as
hath
bene
shewed
before
)
to
make
them
in
loue
with
our
good
maners
,
&
good
fashions
,
and
so
to
haue
them
glorifie
God
with
vs
:
but
otherwise
in
doing
of
our
good
deedes
to
be
as
secret
as
may
be
:
as
if
he
should
say
;
be
so
farre
from
seeking
the
applause
of
the
common
sort
,
when
thou
doest
thy
good
deedes
(
as
the
Pharisees
did
,
and
all
other
hypocrites
do
,
who
giue
not
but
sell
their
almes
for
the
praise
of
men
)
that
thy
left
hand
though
it
be
most
neare
conioyned
vnto
thy
body
,
and
a
fellow
worker
of
the
deed
with
thy
right
hand
:
if
it
had
any
vnderstanding
,
may
not
know
,
what
,
or
to
whom
,
or
how
much
,
or
when
,
or
how
often
thou
giuest
,
or
doest
good
.
His
meaning
is
(
to
speake
as
plainely
as
I
can
)
that
thou
which
art
a
Christian
,
in
doing
the
workes
and
duties
of
christianity
,
must
be
so
farre
from
desiring
to
be
looked
vpon
of
man
,
that
if
it
were
possible
thou
thy selfe
shouldest
not
know
that
which
thou
doest
aright
,
but
shouldest
forget
thy
owne
deed
:
and
neither
impute
it
to
thy selfe
that
thou
hast
done
well
:
nor
stand
in
thy
owne
conceit
,
thinking
the
better
of
thy selfe
for
it
,
but
onely
reioyce
inwardly
that
the
poore
and
needie
is
refreshed
,
and
that
thy
faith
hath
brought
forth
such
fruite
to
the
glory
of
God
,
and
sealing
vp
of
thy
election
in
thee
.
What
if
men
know
not
,
yea
what
if
he
that
is
relieued
,
do
not
know
him
that
hath
relieued
him
?
(
saith
Erasmus
.
)
It
is
inough
for
thee
to
haue
a
witnes
of
the
father
,
from
whose
eies
nothing
can
be
hid
.
He
wil
reward
thee
,
although
thou
haue
no
thanke
at
all
of
man
:
yea
though
thou
doest
take
no
pleasure
in
it
thy selfe
,
yea
though
thou
doest
vtterly
condemne
and
mislike
thy selfe
,
and
iudgest
thy selfe
(
as
many
do
)
altogether
vnworthy
of
any
fauour
,
yet
thou
shalt
be
rewarded
at
thy
fathers
hand
.
And
this
I
take
to
be
the
simple
and
plaine
meaning
of
these
words
.
Now
let
vs
come
to
the
doctrine
that
ariseth
from
the
same
.
And
first
,
from
hence
we
haue
to
obserue
,
that
in
doing
of
our
good
works
,
all
selfe-liking
,
or
conceit
of
our selues
,
must
be
auoided
:
that
we
must
neither
attribute
any
part
of
the
worke
vnto
our selues
,
as
a
thing
done
by
vs
,
as
of
our selues
:
nor
yet
thinke
that
we
are
euer
the
better
for
the
same
:
but
to
be
still
as
humble
,
and
to
carry
as
low
a
saile
,
and
as
vnworthy
an
opinion
of
our selues
for
all
that
good
we
haue
done
,
as
if
we
had
done
nothing
but
euill
:
or
else
in
doing
of
good
we
offend
God
,
and
hazard
his
heauenly
reward
,
which
in
Christ
is
layed
vp
for
vs
.
The
contrary
to
this
,
They
sacrifice
vnto
their
net
,
and
burne
incense
vnto
their
yarne
,
because
by
them
their
portion
is
fat
,
&
their
meate
plenteous
:
Meaning
that
they
imputed
all
their
wealth
vnto
their
owne
industry
only
,
and
to
the
meanes
whereby
they
compassed
the
same
.
And
surely
it
is
neither
good
,
nor
safe
,
but
very
vngodly
and
dangerous
in
doing
of
good
workes
,
to
make
our selues
priuie
thereunto
(
if
we
could
chuse
)
or
once
to
keepe
account
with
our selues
of
the
good
that
we
do
.
I
deny
not
but
that
a
Christian
soule
truly
humbled
in
the
feeling
of
his
owne
vnworthinesse
and
inability
,
may
with
some
comfort
call
to
remembrance
,
what
duties
he
hath
performed
the
day
or
weeke
that
is
past
,
through
the
grace
and
fauour
of
God
,
who
hath
wrought
both
in
him
,
and
by
him
:
so
that
withall
he
be
(
as
I
say
)
truly
humbled
,
and
prepared
thereunto
,
calling
to
mind
withall
,
to
that
end
,
what
graces
he
wanteth
,
what
sinnes
he
hath
committed
,
what
dangers
he
hath
incurred
,
and
with
what
weaknesse
and
imperfection
the
good
hath
bene
performed
,
which
is
a
rare
thing
.
But
surely
otherwise
it
is
very
dangerous
to
keepe
account
vnto
our selues
,
of
any
good
deed
that
we
do
:
For
,
by
reason
of
our
naturall
corruption
,
which
cleaueth
too
fast
to
euery
one
,
and
hangeth
on
(
if
not
presseth
downe
)
the
very
regenerate
themselues
,
we
are
so
prone
and
apt
to
the
study
&
affectation
of
vainglory
(
which
is
indeed
plaine
robbing
God
of
his
glory
)
that
it
is
a
very
hard
matter
to
do
good
,
and
not
to
be
proud
of
it
.
It
fareth
with
vs
,
as
it
doth
with
wanton
women
,
who
when
they
vnderstand
how
faire
they
are
,
casting
away
all
modesty
,
waxe
proud
,
like
the
Peacocke
that
alwayes
strouteth
it
,
when
his
taile
is
spred
.
Take
for
example
the
Pharisee
spoken
of
in
the
18.
of
Luke
,
I
thanke
God
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
adulterers
,
or
as
this
Publican
:
I
fast
twise
in
the
weeke
,
I
giue
tithe
of
all
that
I
possesse
:
as
if
the
proud
Peacocke
should
haue
sayd
:
behold
my
feathers
are
not
of
that
colour
that
other
birds
are
of
,
but
his
feete
were
:
which
he
then
remembred
not
.
In
like
manner
do
many
keepe
a
score
of
their
good
deedes
,
and
register
in
their
note-bookes
what
they
bestow
weekely
,
or
monethly
,
or
yearly
vpon
the
poore
,
&c.
I
warrant
you
say
some
,
it
costs
me
euery
weeke
so
much
,
and
so
much
ordinarily
,
besides
that
I
spend
extraordinarily
.
It
were
good
for
them
,
and
others
the
like
,
to
regard
the
admonition
of
Christ
here
:
Let
not
thy
left
hand
know
what
thy
right
hand
doth
.
Do
good
,
and
make
no
bodie
priuy
vnto
it
,
if
thou
canst
:
no
,
not
thy
owne
soule
:
take
no
notice
of
any
good
thou
doest
thy selfe
,
least
thou
be
proud
of
it
.
It
was
the
wisedome
of
God
in
creating
of
the
woman
,
not
to
create
her
vntill
he
had
first
cast
Adam
into
a
sleepe
,
and
while
Adam
slept
,
he
tooke
a
rib
out
of
his
side
,
whereof
he
made
woman
,
least
if
he
had
bene
awake
when
this
was
done
,
he
might
haue
thought
that
he
had
had
a
stroke
in
it
,
if
it
had
bene
no
more
but
suffering
,
or
consenting
to
haue
one
of
his
ribs
taken
from
him
;
which
yet
had
bene
great
folly
in
him
so
to
haue
done
.
So
should
it
be
the
wisedome
of
Christians
in
doing
of
good
deeds
,
to
cast
their
carnall
affections
in
a
sleepe
:
least
they
(
seeing
and
knowing
what
is
done
)
should
imagine
that
they
had
a
stroke
therein
,
and
so
should
begin
to
filch
and
steale
some
glory
to
themselues
which
belonged
not
vnto
them
.
The
horse
doth
employ
his
strength
to
carry
&
draw
,
but
yet
he
knoweth
not
so
much
:
if
he
did
,
peraduenture
he
would
not
be
so
subiect
vnto
man
as
he
is
.
The
sheepe
doth
yeeld
vs
her
fleece
to
cloth
vs
,
and
her
flesh
to
feede
vs
,
and
her
lambe
for
increase
,
but
yet
she
knoweth
not
so
much
:
if
she
did
,
perhaps
she
would
if
she
could
vpbraid
vs
by
her
benefits
,
and
not
be
so
beneficial
vnto
vs
as
she
is
.
The
birds
with
their
variety
of
notes
do
delight
our
eare
,
but
God
saw
it
not
good
that
they
should
know
so
much
,
for
if
they
should
perhaps
they
would
be
as
mute
as
nonresidents
,
scorning
to
affoord
their
musicke
vnto
such
fantasticall
and
vaine
maisters
as
they
now
do
serue
.
The
flowers
with
their
varietie
of
orient
and
beautifull
colours
,
and
fragant
,
and
pleasant
smels
,
do
delight
our
eyes
,
and
refresh
our
spirits
:
but
God
saw
it
not
good
that
they
should
know
so
much
,
for
if
they
did
,
perhaps
they
would
disdaine
to
be
abused
so
much
,
and
so
little
regarded
to
the
praise
of
their
maker
as
they
are
.
In
like
maner
,
if
we
could
do
good
workes
to
the
glorie
of
our
God
.
and
profit
of
our
brethren
,
and
not
let
our
left
hand
know
thereof
,
that
is
,
not
consult
with
our
carnall
and
crooked
affections
about
them
,
we
should
not
be
so
loth
to
go
about
them
,
nor
so
lazie
in
doing
them
,
not
so
lustie
when
we
haue
done
them
,
as
we
are
.
If
the
Peacocke
were
hatched
blind
:
or
could
shut
his
eyes
when
he
spreadeth
his
taile
,
surely
his
pride
would
abate
,
for
it
is
not
the
hauing
of
such
colours
,
but
the
knowing
them
,
and
viewing
of
them
,
that
breedeth
conceitednes
,
and
causeth
his
nature
to
swell
.
So
,
if
Christians
,
when
they
take
any
blessing
from
Gods
hand
,
or
enioy
the
graces
of
Gods
Spirite
,
or
bring
foorth
the
fruites
of
the
same
Spirite
,
had
not
their
minds
and
affections
so
much
bent
vpon
them
,
and
set
to
vew
the
beauty
of
them
:
but
could
set
them
to
looke
narrowly
downward
vpon
their
blacke
feete
,
that
is
,
vppon
their
sinne
,
and
sinfull
affections
,
it
would
be
a
meanes
greatly
to
humble
them
.
Therefore
the
Apostle
sayth
:
Let
them
that
weepe
,
be
as
though
they
wept
not
,
and
them
that
marry
,
be
as
though
they
maried
not
.
So
sayth
the
Scripture
too
:
Let
him
that
giueth
almes
,
be
as
though
he
gaue
not
.
And
in
another
place
he
saith
of
himself
&
his
brethren
thus
:
We
are
as
men
sorrowing
,
but
yet
reioycing
,
and
as
men
reioycing
,
&
yet
sorrowing
,
as
poore
and
yet
making
many
rich
,
as
dying
,
&
yet
liuing
,
&c.
So
on
the
other
side
,
as
making
many
rich
,
and
yet
as
it
were
poore
,
&
giuing
nothing
.
To
shew
what
manner
of
men
Christians
must
be
.
But
how
can
that
be
(
will
some
say
)
that
a
man
should
giue
almes
,
or
do
any
other
good
deed
,
and
not
make
himselfe
priuy
to
the
matter
?
and
count
it
nothing
which
he
doth
?
Surely
very
well
,
or
else
truly
do
many
dissemble
,
and
speake
against
their
owne
consciences
:
for
come
vnto
them
,
and
thanke
them
for
such
and
such
kindnesse
bestowed
,
&c.
they
will
say
:
Alas
sir
,
for
nothing
,
I
know
no
such
matter
:
it
is
not
so
much
worth
,
&c.
as
if
he
should
say
,
If
I
did
any
such
thing
,
it
is
with
me
as
if
I
did
it
not
at
al
:
I
am
to
begin
it
againe
:
I
keepe
no
reckning
of
it
:
my
heart
was
not
set
vpon
it
when
it
went
from
me
:
I
weigh
it
not
,
&c.
Againe
,
euery
true
Christian
is
in
part
regenerate
,
and
in
part
vnregenerate
:
the
one
part
is
called
in
Scripture
by
the
name
of
flesh
,
and
the
other
by
the
name
of
spirite
;
the
flesh
rebelleth
against
the
spirite
,
that
is
,
the
part
regenerate
against
the
part
vnregenerate
:
Now
this
part
that
is
regenerate
by
the
spirite
of
sanctification
and
grace
,
may
well
be
called
also
the
right
hand
of
the
soule
,
and
the
other
part
which
is
still
fleshly
,
carnall
,
and
sensuall
,
and
not
sauouring
the
things
of
God
,
may
well
be
called
the
soules
left
hand
,
for
the
vntowardnesse
therof
to
any
goodnesse
:
in
which
sense
it
may
truly
be
said
,
when
thou
doest
any
good
deed
,
let
the
spirite
,
that
is
,
the
part
regenerate
as
the
right
hand
of
thy
soule
do
it
,
but
let
not
the
other
part
(
which
is
so
vntoward
and
not
regenerate
,
and
fitted
for
it
)
haue
any
thing
to
do
in
the
matter
,
more
then
if
it
knew
nothing
at
all
of
it
.
We
must
do
as
men
that
trauell
in
company
together
,
and
are
so
earnest
in
talke
that
they
forget
the
length
of
their
iourney
:
and
to
such
ten
miles
seeme
but
as
one
mile
:
but
if
a
man
go
alone
,
and
thinketh
of
nothing
but
his
iourney
,
then
his
left
foote
shall
know
what
paines
his
right
foote
taketh
,
and
will
keepe
account
of
all
his
sleps
as
it
were
,
and
thinke
his
iourney
long
,
and
his
paines
exceeding
great
.
So
we
in
trauelling
towards
heauen
(
which
we
must
do
so
long
as
we
liue
,
by
walking
in
such
good
workes
as
God
hath
appointed
for
vs
Ephes.
2.10
.
)
must
count
all
things
but
losse
and
dung
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
our
Lord
,
to
win
him
,
and
to
be
found
in
him
,
not
hauing
our
owne
righteousnesse
,
but
the
righteousnesse
which
is
of
God
by
faith
in
Christ
,
forgetting
that
which
is
past
,
and
endeuouring
our selues
vnto
that
which
is
before
,
and
follow
hard
toward
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
And
no
maruell
though
the
Apostle
made
so
light
account
of
his
owne
workes
,
or
righteousnesse
:
for
,
he
knew
they
were
too
light
to
endure
the
triall
of
Gods
iustice
,
&
too
vncleane
to
appeare
in
his
most
pure
presence
.
Our
good
deedes
are
like
a
faire
garment
with
a
filthy
lining
:
or
(
as
the
Prophet
Esay
speaketh
)
like
a
menstruous
cloth
,
The
beauty
and
goodnesse
of
them
is
from
God
:
the
deformity
and
vncleannesse
is
of
our selues
.
Shal
the
one
part
lift
vs
vp
to
any
proud
conceipt
of
our selues
?
No
:
it
is
of
God
,
giue
him
all
the
glory
:
and
let
the
other
humble
vs
.
All
the
gifts
and
graces
of
God
do
beare
some
part
of
his
image
,
and
stampe
,
though
giuen
to
diuerse
persons
,
and
in
diuerse
measure
and
maner
:
like
the
Princes
coine
,
which
hath
the
Princes
image
and
stampe
vpon
it
,
to
put
the
subiects
in
mind
of
their
loyaltie
and
dutie
which
they
owe
to
their
Prince
:
that
(
as
Christ
said
)
when
we
see
Caesars
image
and
superscription
we
should
remember
to
giue
vnto
Caesar
that
that
is
Caesars
:
so
when
we
see
any
thing
with
Gods
image
vpon
it
,
we
may
also
giue
to
God
that
that
is
Gods
.
The
Princes
coine
commeth
out
of
the
Mint
faire
and
bright
,
but
when
it
cometh
into
our
hands
it
taketh
soile
,
and
looseth
beautie
.
So
the
good
graces
of
God
come
to
vs
with
a
most
heauenly
beautie
,
but
we
cannot
returne
them
so
againe
:
for
with
vs
they
take
soile
and
loose
their
beautie
.
As
euery
peece
of
coine
hath
on
the
one
side
the
Princes
image
,
and
title
certaine
:
so
haue
all
the
graces
of
God
,
Gods
image
,
and
Christes
title
,
to
admonish
vs
of
that
holy
dutie
,
and
absolute
praise
which
we
must
returne
vnto
him
for
the
same
.
Look
vpon
thy
faith
,
and
thou
shalt
see
this
superscription
vpon
it
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
This
is
the
worke
of
God
,
Paul
,
this
I
pray
that
your
loue
may
abound
yet
more
and
more
in
al
knowledge
&
iudgement
,
They
are
by
Iesus
Christ
,
vnto
the
glorie
and
praise
of
God
.
Art
thou
conuerted
vnto
God
?
looke
vpon
the
worke
of
thy
conuersion
,
and
thou
shalt
find
this
withall
:
The
worke
of
God
:
and
therfore
saith
Ioel
:
Turne
vs
ô
Lord
,
and
we
shall
be
turned
.
Hast
thou
a
new
heart
?
looke
vpon
it
,
and
thou
shalt
find
Gods
stampe
vpon
it
,
and
that
is
this
:
Created
of
God
.
What
hast
thou
,
that
thou
hast
not
receiued
?
1.
Cor.
4.7
.
If
there
be
any
thing
besides
this
that
commeth
from
God
,
that
is
of
Sathan
,
or
else
of
our selues
.
We
commonly
looke
on
the
one
side
of
the
garment
,
but
not
on
the
other
.
Now
,
if
we
thinke
vpon
our
defectes
and
staines
,
nay
filthie
and
rebellious
pollutions
,
we
would
neuer
take
notice
to
ourselues
of
any
good
we
do
:
but
say
when
we
haue
done
neuer
so
wel
,
as
Nehemiah
did
,
when
he
had
most
zealously
reformed
the
Lords
sabbath
,
and
set
euery
thing
in
very
good
order
:
Remember
me
ô
God
in
this
,
and
pardon
me
in
thy
great
mercie
:
and
as
Christ
commaundeth
vs
:
When
ye
haue
done
all
that
ye
can
do
(
saith
he
)
say
that
you
are
vnprofitable
seruants
,
and
haue
done
but
that
which
was
commaunded
you
.
Further
it
is
to
be
obserued
,
that
Christ
saith
,
the
right
hand
must
do
the
worke
,
and
the
left
hand
must
not
know
of
it
.
He
appointeth
the
right
hand
to
the
worke
,
because
that
is
readiest
,
and
quickest
,
and
handsomest
in
working
.
The
left
hand
is
not
so
fit
,
nor
ready
,
but
is
rather
a
hinderance
of
the
work
then
a
furtherance
of
the
same
.
Christs
meaning
is
,
that
we
must
not
only
not
arrogate
any
glorie
to
our selues
,
or
liking
of
our selues
:
but
when
we
do
any
good
,
we
must
do
it
with
our
best
affections
,
and
not
once
to
consult
with
our
carnall
,
proude
,
and
vntoward
affections
:
for
they
are
like
the
left
hand
,
and
haue
many
froward
cauillations
,
and
odde
reasons
,
and
false
perswasions
to
hinder
the
worke
,
like
so
many
crooked
fingers
,
which
are
good
for
nothing
but
to
pull
backe
,
and
hinder
,
and
are
altogether
vntoward
to
euery
good
worke
.
Our
affections
are
compared
in
Exod.
3.5
.
to
feet
:
Put
off
thy
shooes
from
off
thy
feete
(
saith
the
Lord
to
Moses
:
)
that
is
,
put
away
all
carnall
and
fleshly
cogitations
,
and
earthly
reasons
from
thy
affections
when
thou
commest
before
me
,
and
come
with
holy
affections
.
And
in
Eccles.
4.17
Looke
vnto
thy
feet
before
thou
goest
into
the
house
of
God
:
Here
they
are
compared
(
as
I
thinke
)
vnto
hands
,
because
they
are
necessary
(
when
they
are
sanctified
)
to
worke
the
wil
of
God
,
as
hands
to
do
externall
duties
,
and
as
forcibly
they
effect
things
,
or
thrust
men
forward
,
or
pull
men
backward
as
the
hands
do
,
vnto
good
or
euill
.
Look
what
the
bodie
hath
after
a
visible
manner
,
the
same
hath
the
soule
after
an
inuisible
and
spirituall
manner
.
An
eye
of
knowledge
to
see
good
from
euill
,
and
the
right
way
from
the
wrong
:
a
taster
of
iudgement
to
discerne
things
that
differ
:
as
what
is
good
,
and
what
is
better
,
&c.
legges
of
faith
,
whereby
we
stand
without
sinking
vnder
our
burden
,
and
go
therwith
to
God
.
Shoulders
of
patience
and
long
suffering
,
to
beare
iniuries
&
crosses
manfully
:
hands
and
feete
of
affections
and
desires
.
Of
all
which
there
be
two
sorts
:
as
there
be
belonging
to
the
bodie
,
a
right
eye
and
a
left
eye
,
a
right
hand
and
a
left
hand
,
a
right
eare
and
a
left
eare
,
&c.
Now
,
some
be
in
the
seruice
of
God
,
and
in
all
other
good
workes
as
it
were
left
handed
:
hearing
with
their
left
eare
,
that
is
,
with
a
lazie
desire
to
learne
:
vnderstanding
with
a
grosse
vnderstanding
,
as
Nicodemus
did
vnderstand
Christ
,
when
he
spake
of
being
borne
againe
:
and
marking
with
a
drowsie
attention
,
&
taking
all
things
with
the
left
hand
,
that
is
,
very
frowardly
,
&
vntowardly
.
But
in
worldly
matters
and
vanities
,
which
they
loue
and
like
well
of
,
they
are
right
handed
,
and
right
eyed
,
and
right
footed
,
and
right
eared
:
that
is
,
they
can
worke
apace
,
and
see
quickly
,
and
go
swiftly
,
and
heare
readily
,
&c.
Therefore
let
not
thy
left
hand
,
that
is
,
thy
vntoward
affections
and
sences
haue
ought
to
do
when
thou
doest
any
good
work
:
as
we
vse
to
say
;
tell
not
such
a
man
of
it
,
for
he
will
hinder
it
as
much
as
he
can
possibly
.
These
lefthanded
Christians
will
soone
murmure
and
grudge
at
a
little
cost
that
is
bestowed
vpon
Christ
in
his
poore
Church
or
members
,
like
Iudas
who
was
offended
at
the
boxe
of
ointment
that
Mary
bestowed
vpon
Christ
:
and
cauill
at
euery
thing
that
is
spoken
,
like
the
cauilling
Iewes
,
which
set
themselues
to
carp
at
euery
thing
that
Christ
spake
,
or
his
seruants
the
Prophets
and
Apostles
.
And
if
they
once
conceiue
an
hard
opinion
of
the
doctrine
,
or
doctour
,
they
will
forsake
that
man
,
and
in
time
giue
ouer
hearing
the
word
,
as
the
Capernaits
did
,
and
most
vntowardly
,
and
vnseemely
will
they
performe
whatsoeuer
els
they
go
about
in
Church
or
commonwealth
,
if
they
haue
no
mind
vnto
it
:
and
will
soone
be
wearie
of
well
doing
,
their
shoulders
of
patience
and
courage
being
out
of
ioynt
:
and
in
learning
and
doing
of
the
best
things
,
are
as
men
that
altogether
worke
with
their
left
hand
,
hauing
no
list
to
worke
.
A
man
may
easily
perceiue
a
difference
betweene
those
that
do
good
deedes
with
good
affections
,
and
those
that
consult
with
flesh
and
bloud
about
the
matter
.
Those
that
do
worke
with
their
right
hand
will
shew
it
by
their
willingnesse
,
by
their
forwardnesse
,
by
their
zealousnesse
,
by
their
venturousnesse
,
by
their
bountifulnesse
,
by
their
chearefulnesse
,
and
by
their
perseuerance
.
If
they
bestow
any
thing
towards
the
building
vp
of
Gods
Church
,
by
maintaining
of
religious
exercises
,
they
will
giue
as
the
Israelites
did
to
the
building
of
the
tabernacle
:
And
on
the
other
side
,
those
that
make
their
left
hand
priuie
to
that
which
their
right
hand
doth
,
doe
consult
with
flesh
and
bloud
about
the
matter
,
and
being
ruled
,
and
perswaded
altogether
by
carnall
reasons
,
and
vaineglorious
or
gainefull
inducements
,
do
that
good
which
they
do
vnwillingly
,
and
niggardly
,
and
cowardly
,
and
sluggishly
,
and
frowardly
,
and
negligently
,
and
are
soone
wearie
of
well
doing
:
all
which
may
well
be
called
lefthanded
Christians
for
their
backewardnesse
,
and
vntowardnesse
to
any
good
thing
.
If
you
aske
their
reliefe
for
poore
distressed
Christians
:
before
you
get
a
peny
of
them
,
they
wil
reason
as
churlishly
against
you
and
them
too
,
as
Nabal
did
agaisnst
Dauid
:
Who
is
Dauid
?
and
what
is
the
sonne
of
Ishai
,
&
c
?
If
they
giue
one
groate
,
There
is
a
lion
in
the
way
,
that
is
,
it
is
as
much
as
a
mans
life
is
worth
.
And
euen
the
best
of
vs
all
are
manie
times
too
much
left
handed
,
that
is
,
vntoward
to
the
best
things
:
if
Christ
calleth
vs
to
heare
what
he
hath
to
say
vnto
vs
,
and
to
communicate
with
him
at
his
table
,
we
answer
,
as
the
slouthfull
Church
doth
in
Cant.
5.
I
am
in
bed
,
how
can
I
rise
?
I
haue
put
off
my
clothes
,
how
shal
I
put
them
on
againe
?
I
haue
washed
my
feete
,
how
can
I
defile
them
?
That
is
,
when
we
haue
no
list
to
heare
the
Sermon
,
or
to
call
vpon
God
,
or
to
receiue
the
holy
Sacrament
,
a
small
excuse
will
hold
vs
backe
,
a
shadow
is
euen
as
good
as
a
wall
to
stop
vs
.
And
otherwise
it
will
not
be
,
so
long
as
we
consult
with
flesh
and
bloud
about
Gods
matters
:
therfore
saith
Christ
;
Let
not
thy
left
hand
know
what
thy
right
hand
doth
.
And
that
we
may
do
al
indeed
with
our
right
hand
,
that
is
,
with
our
best
affections
cheerfully
,
and
comfortably
,
and
prosperously
:
let
vs
still
consult
with
the
word
of
God
,
that
we
there
may
learne
what
is
to
be
done
:
for
our
good
workes
if
they
be
not
warranted
by
the
word
,
are
abhominable
vnto
God
,
as
glorious
sinnes
.
And
next
,
let
vs
confer
with
him
by
praier
,
that
we
may
be
enabled
to
do
that
good
we
know
must
be
done
:
&
as
for
carnall
reason
,
and
worldly
perswasions
shut
them
out
,
and
do
not
once
call
them
to
counsell
about
the
matter
,
for
they
wil
both
hinder
thee
,
and
spill
thy
good
deed
.
THE
X.
SERMON
.
MATH.
6.4
.
That
thine
almes
may
be
in
secret
,
and
thy
father
that
seeth
in
secret
,
he
will
reward
thee
openly
.
THat
thine
alme
:
]
that
is
,
betweene
God
and
thy
owne
conscience
let
it
be
done
,
that
thy
conscience
may
witnesse
for
thee
vnto
God
,
that
thou
hast
sought
nothing
lesse
then
the
vaine
applause
of
men
,
and
God
(
that
seeth
thy
secret
thought
and
intent
of
hart
)
may
approue
of
the
same
,
and
witnesse
for
thee
against
Sathan
and
all
the
world
,
that
thou
hast
vprightly
in
thy
secret
thoughts
and
affections
serued
him
,
and
sought
nothing
more
then
his
glorie
.
In
this
case
we
may
learne
of
Ioseph
,
who
caused
euery
mans
money
(
of
his
brethren
)
to
be
secretly
conueied
into
his
sackes
mouth
with
their
prouision
:
which
when
they
saw
by
the
way
at
their
Innes
,
they
maruelled
,
giuing
God
the
glorie
,
who
(
as
they
confessed
)
had
sent
it
vnto
them
,
but
by
whose
meanes
they
knew
not
.
Some
are
secret
inough
,
and
too
secret
in
giuing
to
the
poore
,
for
that
which
they
giue
is
onely
in
conceipt
,
that
it
may
be
in
secret
,
and
knowne
to
no
man
:
and
most
prophanely
and
scoffingly
abusing
this
place
,
(
as
they
do
all
other
holy
things
and
the
whole
body
of
religion
)
they
will
giue
nothing
at
all
,
lest
(
as
they
like
themselues
most
wretchedly
pretend
)
that
their
left
hand
should
know
what
their
right
hand
doth
:
Be
not
carefull
for
to
morrow
:
and
therefore
I
do
it
saith
he
,
because
I
would
haue
no
care
for
to
morrow
.
These
persons
haue
learned
this
lesson
of
Christ
to
the
halfes
:
they
haue
learned
to
be
secret
,
but
not
to
giue
almes
in
secret
:
as
the
Papists
haue
learned
another
lesson
of
Christ
,
so
haue
these
men
learned
this
:
Christ
saith
:
Pray
for
your
enemies
,
blesse
them
that
curse
you
:
and
if
thy
enemy
hunger
,
giue
him
meate
:
if
he
be
thirsty
,
giue
him
drinke
,
&c.
In
so
doing
thou
shalt
heape
coales
of
fire
vpon
his
head
.
This
latter
part
they
haue
learned
well
,
namely
to
heape
coales
of
fire
vpon
the
heads
of
their
enemies
:
yea
of
Gods
deare
Saints
,
and
faggots
too
,
and
to
burne
them
to
ashes
too
:
but
the
former
part
which
containeth
workes
of
loue
and
charitie
,
is
yet
to
learne
,
they
can
no
skill
of
that
.
And
if
some
of
them
be
told
of
their
hard
dealing
,
they
will
not
sticke
to
alleadge
this
Text
,
and
say
:
why
,
doth
not
Christ
say
,
we
must
heape
coales
of
fire
vpon
our
enemies
heades
?
Such
gibers
,
and
scoffers
at
the
word
of
God
,
I
couple
with
Iulian
and
Lucian
their
predecessours
,
wishing
them
in
time
to
take
heed
,
and
pray
vnto
God
(
if
it
be
possible
)
that
they
may
truly
repent
them
of
their
blasphemous
courses
:
their
state
is
fearefull
and
daungerous
:
for
that
they
go
on
plodding
and
scoffing
at
religion
.
Blessed
is
the
man
that
commeth
not
into
their
way
:
for
it
leadeth
as
directly
as
can
be
,
and
in
time
will
bring
men
vnto
the
sin
against
the
holy
Ghost
,
which
is
vnpardonable
.
Now
for
the
consolation
of
those
that
do
all
their
good
workes
as
in
the
sight
of
God
,
debarring
themselues
from
all
vaineglorious
applauses
,
and
commendations
in
the
world
,
and
in
themselues
too
,
it
is
said
further
,
that
thy
father
which
seeth
thee
in
secret
,
will
reward
thee
openly
to
shew
,
first
,
that
we
must
indeuour
to
approue
our selues
vnto
God
,
and
not
vnto
the
world
:
like
an
honest
wife
,
that
will
so
attire
her selfe
,
and
so
behaue
her selfe
in
all
things
,
as
she
may
please
her
owne
husband
,
and
not
other
men
.
And
next
,
that
the
best
way
to
weane
our selues
from
these
vaine
desires
of
worldly
praise
is
,
to
consider
effectually
,
and
to
remember
continually
,
that
we
are
still
,
at
all
times
,
and
in
all
places
in
the
sight
of
our
heauenly
father
,
to
whom
we
either
stand
or
fall
,
and
of
whome
we
shall
be
abundantly
rewarded
openly
(
according
to
his
gracious
premise
)
for
that
which
faithfully
we
haue
done
in
secret
.
And
lastly
,
to
shew
that
those
which
seeke
for
open
praise
of
men
,
or
giue
vnto
themselues
any
secret
praise
,
to
the
impeachment
of
Gods
glorie
,
cannot
look
for
any
open
reward
at
Gods
hand
in
the
day
of
iudgement
:
but
those
that
are
perswaded
of
that
,
and
moued
effectually
with
that
,
do
not
care
which
way
it
goeth
with
them
in
the
world
,
so
that
they
may
be
approued
of
God
their
heauenly
Father
,
and
carry
a
good
conscience
vnto
their
graues
.
Here
be
three
things
attributed
vnto
God
our
heauenly
Father
:
First
,
that
he
seeth
those
things
that
are
done
in
secret
.
Secondly
,
that
he
will
reward
the
good
that
we
do
in
secret
.
Thirdly
,
that
he
will
reward
it
openly
.
Fitly
are
these
things
propounded
to
the
children
of
God
,
that
they
may
accustome
themselues
to
do
whatsoeuer
they
do
,
as
in
the
sight
of
God
:
and
to
approue
themselues
vnto
their
heauenly
Father
.
And
as
fitly
are
these
three
opposed
to
the
vanitie
of
the
flesh
,
all
which
men
do
so
hunt
after
.
For
the
first
:
that
God
seerh
and
knoweth
all
things
that
are
done
in
secret
,
the
Scriptures
in
many
places
do
witnesse
:
Whither
shall
I
go
from
thy
presence
?
(
saith
the
Psalmist
)
If
I
go
vp
to
heauen
,
thou
art
there
,
if
I
go
downe
to
hel
,
thou
art
there
:
If
I
go
beyond
the
sea
,
thy
right
hand
will
there
find
me
out
:
if
I
say
that
darkenesse
shall
couer
me
,
behold
darkenesse
and
light
to
thee
are
both
alike
,
thou
art
about
my
bed
,
and
spyest
out
all
my
waies
,
and
thou
knowest
all
my
thoughts
long
before
:
meaning
before
they
are
conceiued
.
Againe
:
He
that
made
the
eye
,
shall
he
not
see
?
and
he
that
made
the
eare
,
shall
he
not
heare
?
And
againe
,
by
Ieremie
the
Lord
saith
:
I
the
Lord
search
the
hearts
,
and
trie
the
reines
.
A
point
this
is
very
necessarie
to
be
vrged
.
For
first
,
the
wicked
either
beleeue
it
not
,
or
they
regard
it
not
.
Many
will
confesse
that
there
is
a
God
,
which
yet
are
not
ashamed
to
say
with
the
wicked
in
the
10.
Psalme
:
Tush
the
Lord
seeth
vs
not
;
or
if
he
seeth
what
we
do
,
he
doth
not
regard
:
and
thereupon
they
make
themselues
bold
to
commit
all
wickednesse
with
greedinesse
:
for
would
so
many
so
desperately
else
giue
ouer
themselues
,
some
to
theft
,
some
to
whoredome
,
some
to
drunkennesse
,
some
to
practising
of
murther
,
and
some
to
the
contriuing
of
treason
:
if
they
were
perswaded
that
the
Lord
of
heauen
and
earth
did
looke
vpon
them
in
secret
:
and
take
a
note
of
that
which
they
do
in
secret
?
and
heape
vp
vengeance
as
they
heape
vp
sinne
?
Would
the
foule
mouthed
blasphemer
sweare
againe
,
when
he
is
reproued
for
his
swearing
,
in
despite
of
God
(
whose
most
holy
and
fearefull
name
he
doth
abuse
)
and
of
him
that
in
the
name
of
God
doth
reproue
him
:
if
he
were
perswaded
that
the
Lord
did
heare
him
,
&
marke
how
he
doth
abuse
his
name
?
would
so
many
beate
their
braines
,
and
studie
so
hard
as
they
do
in
secret
,
to
practise
all
kind
of
wrong
and
oppression
,
and
how
to
couer
it
with
flatterie
and
deceipt
,
if
they
beleeued
that
God
did
see
them
or
regard
?
In
a
word
,
would
so
many
come
to
the
Church
,
and
make
a
shew
of
great
deuotion
,
and
play
the
hypocrits
,
hardening
their
hearts
against
the
word
of
God
,
and
imagining
euill
,
and
descanting
vpon
euery
word
at
their
pleasure
,
if
they
did
beleeue
that
God
did
see
them
in
secret
?
And
what
is
this
but
plaine
Atheisme
?
to
say
there
is
a
God
,
and
not
to
beleeue
that
this
God
seeth
in
secret
?
What
is
this
but
to
make
an
idoll
of
the
true
God
?
If
this
be
Atheisme
(
as
doubtlesse
it
is
,
though
not
in
the
highest
degree
)
then
how
many
Atheists
are
there
which
liue
so
,
as
if
God
did
not
see
them
in
secret
?
for
in
secret
they
conceiue
their
wickednesse
,
and
in
publike
they
bring
foorth
vngodlinesse
:
for
why
,
they
thinke
themselues
cocke
sure
,
so
long
as
God
(
as
they
imagine
)
doth
not
see
their
secret
deuises
,
or
not
regard
them
.
They
thinke
that
because
they
see
not
the
Lord
,
therefore
the
Lord
seeth
not
them
:
How
many
sinnes
do
of
a
sudden
steale
vpon
vs
,
and
slippe
from
vs
,
when
we
thinke
not
of
this
,
that
God
seeth
in
secret
?
How
many
againe
are
arrested
(
as
it
were
)
and
taken
in
the
manner
,
yea
and
staid
from
going
forward
,
when
once
this
meditation
commeth
to
mind
:
God
seeth
in
secret
?
We
are
alwaies
conuersant
in
his
eyesight
,
neither
can
we
possibly
do
or
conceiue
any
thing
,
be
it
neuer
so
secret
,
but
that
he
seeth
it
.
It
is
a
signe
of
great
rashnesse
and
impudent
audacitie
,
if
a
sonne
without
feare
of
his
fathers
displeasure
dareth
do
a
fault
in
the
sight
and
presence
of
his
father
.
Nay
what
strumpet
so
impudent
that
in
her
husbands
sight
dareth
prostitute
herselfe
before
another
?
yea
would
she
not
be
ashamed
and
afraid
too
,
if
but
a
little
child
were
in
presence
?
What
then
shall
we
thinke
of
our selues
,
that
dare
boldly
without
feare
,
confidently
without
doubting
,
impudently
without
blushing
,
and
continually
without
ceassing
,
do
those
things
in
the
sight
of
Almightie
God
our
heauenly
Father
,
which
we
feare
and
shame
to
doe
in
the
presence
of
a
mortall
man
,
or
a
little
child
?
The
breath
of
man
is
in
his
nosthrils
,
but
the
least
glimpse
of
Gods
diuine
,
imperiall
,
and
immortall
Maiestie
,
is
able
to
confound
and
crush
in
peeces
tenne
thousand
worlds
at
once
.
As
God
doth
see
his
children
in
secret
,
so
he
doth
looke
vpon
them
as
a
heauenly
Father
,
and
not
as
a
cruell
enemie
,
or
rigorous
Iudge
,
when
they
do
well
:
and
being
well
pleased
with
Christ
Iesus
his
naturall
sonne
,
doth
also
take
great
delights
in
the
indeuours
of
his
adopted
children
which
are
in
Christ
Iesus
:
and
therefore
doth
he
delight
in
them
,
because
they
are
in
Christ
Iesus
,
and
else
not
.
Therefore
whatsoeuer
deuotion
or
seruice
we
offer
vnto
God
in
secret
or
otherwise
,
it
must
be
offered
in
and
through
Christ
,
for
whose
sake
alone
it
is
acceptable
,
or
else
it
(
being
without
Christ
)
is
vnto
God
most
abhominable
.
Secondly
,
it
is
said
that
our
heauenly
Father
will
reward
his
children
for
that
they
giue
in
secret
.
And
this
is
a
good
encouragement
to
the
godly
.
For
flesh
and
bloud
(
vnlesse
it
hath
some
hope
of
reward
)
thinks
it
altogether
lost
which
is
giuen
to
the
poore
.
It
is
not
lost
saith
Christ
,
it
shall
be
rewarded
of
your
heauenly
Father
.
Therefore
well
saith
a
learned
man
:
Eleemosina
non
est
dispendium
,
sed
negotiatio
:
Almes
giuing
is
no
losse
or
damage
,
but
a
kind
of
traffique
or
merchandise
from
heauen
.
For
whatsoeuer
we
lay
out
here
vpon
Christs
poore
needie
members
,
it
shall
be
payed
againe
with
aduantage
.
Cast
thy
bread
vpon
the
waters
(
saith
Salomon
)
for
after
many
dayes
thou
shalt
find
it
:
that
is
,
feare
not
to
bestow
thy
liberalitie
vpon
the
poore
,
which
can
giue
thee
nothing
againe
,
and
though
it
seeme
to
be
lost
as
that
which
is
cast
into
the
sea
,
yet
after
many
daies
,
that
is
,
when
thou
doest
least
looke
for
it
,
and
thinkest
that
it
is
forgotten
,
and
worne
out
with
time
,
thou
shalt
find
it
againe
,
thy
heauenly
Father
with
whom
a
thousand
yeares
are
but
as
one
day
will
reward
thee
for
it
,
if
thou
giue
of
faith
in
his
sonne
Christ
.
Lastly
:
because
we
naturally
affect
popular
praise
,
and
desire
to
be
famous
,
Christ
saith
,
that
our
heauenly
Father
will
not
onely
reward
vs
,
but
it
shall
also
be
openly
.
This
our
Sauiour
Christ
plainly
sheweth
in
Luk.
14.13.14
,
When
thou
makest
a
feast
call
not
thy
friends
,
nor
thy
brethren
,
nor
thy
acquaintance
,
nor
thy
rich
neighbours
,
least
they
also
bid
thee
againe
,
and
a
recompence
be
made
thee
:
but
call
the
poore
,
the
lame
,
the
maymed
,
and
the
blind
,
and
thou
shalt
be
blessed
,
because
they
cannot
recompence
thee
,
for
thou
shalt
be
recompenced
at
the
resurrection
of
the
iust
:
that
is
,
if
thou
regardest
a
good
reward
indeed
,
then
rather
call
the
poore
then
the
rich
.
What
recompence
this
is
that
shall
be
giuen
in
behalfe
of
the
poore
Christ
also
sheweth
in
Mat.
25.34
.
Come
ye
blessed
of
my
Father
,
inherite
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
:
for
I
was
a
hungred
,
and
ye
gaue
me
meat
,
&c.
for
in
asmuch
as
ye
haue
done
it
to
one
of
the
least
of
these
my
brethren
,
ye
haue
done
it
vnto
me
:
that
is
,
I
take
it
as
done
vnto
my selfe
,
which
you
haue
done
vnto
these
poore
ones
that
beleeue
in
me
,
and
for
whom
I
haue
died
.
What
manner
of
reward
is
this
?
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
Angels
:
from
which
the
Lord
for
his
rich
mercies
sake
in
Christ
Iesus
deliuer
vs
all
.
Now
my
brethren
by
this
time
I
hope
you
be
perswaded
,
that
there
is
nothing
lost
by
that
which
a
man
doth
vnto
God
in
secret
,
or
vnto
any
of
Gods
Church
for
the
loue
of
God
.
For
God
that
is
loue
it selfe
,
and
infinite
in
loue
,
cannot
but
infinitely
reward
the
loue
of
his
children
,
which
any
way
they
haue
shewed
vnto
his
Maiestie
,
especially
seeing
as
he
crowneth
not
our
gifts
to
him
,
but
his
owne
gifts
in
vs
,
which
we
receiued
first
of
him
.
And
what
can
we
desire
more
?
Would
we
be
seene
when
we
do
well
?
behold
who
seeth
vs
,
euen
God
our
heauenly
Father
,
who
is
all
in
all
,
who
cannot
deceiue
any
,
nor
be
deceiued
by
any
.
Wouldest
thou
be
rewarded
for
that
thou
doest
?
and
would
we
not
loose
our
labour
for
a
toy
or
a
trifle
,
as
many
do
?
then
behold
our
heauenly
Father
is
readie
,
able
and
willing
to
reward
vs
with
a
kingdom
of
eternal
happinesse
:
onely
let
vs
be
content
with
his
reward
,
and
tarrie
his
gracious
leisure
.
Would
we
be
openly
rewarded
and
graced
by
some
great
person
,
before
many
,
and
before
our
enemies
,
that
they
might
be
ashamed
,
and
before
our
friends
,
that
they
might
with
vs
reioyce
and
triumph
ouer
them
:
then
behold
,
we
haue
our
hearts
desire
:
our
heauenly
Father
will
not
onely
most
bountifully
reward
vs
,
but
also
in
the
open
presence
,
view
,
and
hearing
of
all
the
whole
world
will
blesse
vs
:
where
all
Kings
,
and
Emperours
,
and
Tyrants
shall
appeare
and
stand
naked
:
and
many
of
them
shall
shake
and
tremble
for
extreame
feare
and
horrour
of
their
owne
conscience
,
and
Gods
vengeance
.
Blessed
be
the
most
glorious
name
of
our
heauenly
Father
for
euer
.
Amen
.
As
we
haue
heard
what
is
to
be
shunned
,
and
what
is
chiefly
to
be
respected
in
giuing
of
almes
:
so
now
it
will
not
be
amisse
to
speake
something
(
though
but
briefly
)
of
almes
it selfe
:
The
rich
men
of
their
aboundance
cast
much
into
the
treasurie
,
and
the
poore
widow
cast
in
two
mites
which
makes
a
farthing
.
Now
(
by
the
iudgement
of
Christ
)
she
cast
in
more
then
the
rich
men
did
,
because
they
of
their
superfluitie
gaue
some
,
but
she
gaue
all
that
she
had
.
And
so
it
is
we
see
by
daily
experience
,
that
many
a
meane
man
considering
his
abilitie
,
or
rather
his
inabilitie
,
doth
giue
more
when
he
giueth
a
peny
,
then
some
rich
man
doth
when
he
giueth
a
pound
.
And
perhaps
as
he
giueth
all
that
he
hath
in
comparison
of
some
other
,
so
he
parteth
from
it
with
a
better
mind
then
some
that
giue
more
,
and
can
better
spare
it
then
he
.
Diuerse
do
examine
(
in
giuing
of
almes
)
whether
he
be
a
good
man
or
no
to
whom
they
giue
,
as
though
it
were
of
necessitie
required
to
the
truth
of
almes
,
that
he
must
be
a
good
man
to
whom
almes
is
giuen
,
and
not
rather
a
good
man
that
giueth
it
:
Facile
dignus
est
pauper
,
hoc
ipso
quod
miser
est
&
egenus
,
vt
eleemosynam
accipiat
(
saith
Musculus
:
)
A
poore
man
is
capable
inough
of
an
almes
,
in
that
he
is
in
miserie
and
want
.
Some
say
,
they
would
giue
almes
if
they
were
able
;
but
let
them
giue
of
that
small
abilitie
that
they
haue
,
a
little
,
and
it
shall
be
acceptable
before
God
,
being
giuen
of
a
pitiful
mind
.
There
is
the
alms
of
the
hand
,
&
the
almes
of
the
tongue
,
and
the
almes
of
the
eyes
,
&
the
almes
of
the
heart
.
The
almes
of
the
hand
is
some
visible
thing
giuen
,
as
gold
,
siluer
,
bread
,
cloth
,
&c.
The
tongues
almes
is
two
fold
:
first
,
good
counsell
,
and
comfortable
speeches
,
which
oftentimes
do
more
good
then
gold
and
siluer
:
such
an
almes
did
Peter
bestow
vpon
the
creeple
,
when
he
said
:
Siluer
and
gold
I
haue
none
,
but
such
as
I
haue
I
giue
thee
:
in
the
name
of
Iesus
arise
and
walke
,
Act.
2.
Secondly
,
earnest
prayer
vnto
God
:
such
an
almes
did
the
Church
bestow
vpon
Peter
when
he
was
in
prison
:
and
it
releeued
him
more
then
mony
:
for
it
caused
the
prison
doores
to
open
alone
,
and
Peter
escaped
.
Act.
12.
The
eyes
almes
,
are
teares
for
the
calamities
of
other
,
proceeding
from
a
sorrowfull
heart
:
such
an
almes
did
the
women
of
Ierusalem
bestow
vpon
our
Sauiour
Christ
when
he
went
to
suffer
death
.
And
Christ
noted
them
in
gracious
termes
for
it
,
saying
:
Weepe
not
for
me
daughters
of
Ierusalem
:
but
weepe
for
your selues
,
&c.
The
almes
of
the
heart
is
a
certaine
griefe
and
sorrow
arising
from
the
feeling
of
anothers
miserie
,
and
is
the
mother
of
all
the
rest
,
if
abilitie
serue
:
and
of
all
th●se
,
he
that
cannot
giue
one
may
affoord
another
.
Some
giue
,
but
it
is
grudgingly
,
and
angerly
,
and
some
in
pollicie
onely
,
to
please
vnruly
persons
,
and
stay
a
further
mischiefe
,
for
feare
that
else
they
should
lose
all
:
like
those
that
cast
bread
to
a
dogge
for
feare
of
biting
:
these
giue
no
good
almes
.
No
more
do
those
that
giue
somewhat
of
that
which
they
haue
ill
gotten
,
to
the
end
they
might
keepe
the
rest
in
the
better
securitie
.
Nor
they
that
giue
of
a
vainglorious
affection
,
to
seeme
to
be
mercifull
,
when
they
be
nothing
lesse
.
We
are
not
to
iudge
any
mans
hart
:
but
euery
man
by
this
doctrine
is
to
examine
and
iudge
his
owne
heart
.
Now
we
are
to
see
why
the
Lord
will
haue
almes
to
be
giuen
,
that
is
:
why
it
is
his
pleasure
to
haue
poore
men
in
the
world
,
that
shal
stand
in
neede
of
the
rich
mans
almes
;
for
,
it
cannot
be
denied
but
that
this
is
the
Lords
doing
:
The
rich
and
the
poore
meete
together
,
but
the
Lord
is
the
maker
of
all
:
He
could
haue
made
many
women
for
one
man
(
saith
the
prophet
)
for
he
had
abundance
of
spirit
,
meaning
he
had
power
inough
to
giue
many
wiues
to
one
husband
;
but
he
made
but
one
wife
for
one
husband
:
In
the
next
place
we
are
to
consider
,
how
men
may
be
moued
or
induced
to
giue
almes
willingly
and
chearefully
.
First
,
because
almes
giuing
is
nothing
else
but
a
worke
of
mercie
,
as
almes
it selfe
is
mercies
gift
,
it
can
haue
no
better
inforcer
to
worke
then
mercie
it selfe
:
that
is
,
a
compassion
or
fellow
feeling
of
another
mans
miserie
,
which
naturally
should
be
in
al
men
.
But
because
that
is
by
natural
corruption
deaded
in
some
,
&
turned
into
a
sottish
kind
of
inhumanitie
in
others
,
&
weakned
in
all
:
Therefore
secondly
,
it
is
needfull
that
we
be
regenerated
&
made
new
men
by
the
Spirite
of
God
,
who
by
his
heauenly
grace
and
effectuall
working
in
vs
,
may
restore
that
which
is
lost
,
and
cause
mercie
to
appeare
in
her
liuely
hew
and
beautifull
colour
againe
.
Thirdly
when
we
are
borne
againe
▪
it
is
a
motiue
of
no
small
force
,
to
consider
that
Christ
in
his
members
is
miserable
,
poore
,
and
needie
,
and
that
,
whosoeuer
doth
succour
them
,
is
iudged
to
haue
succored
Christ
himselfe
:
as
appeareth
by
the
testimonie
of
Christs
owne
mouth
,
in
Mat.
25.
verse
24.
and
so
forward
.
Now
if
it
be
so
that
Christ
is
releeued
when
his
poore
members
are
releeued
,
what
reason
hath
any
hard
harted
Nabal
to
be
so
close
fisted
as
many
are
against
poore
Christians
?
considering
what
Christ
hath
done
for
them
,
for
whose
sake
they
ought
to
open
their
hand
,
yea
and
euen
to
powre
out
their
very
hearts
,
with
al
the
bowels
of
mercie
and
compassion
that
can
be
?
Christ
doth
feede
vs
with
heauenly
bread
,
namely
,
with
his
owne
flesh
and
bloud
to
eternal
life
,
and
shall
not
we
againe
feed
him
(
when
he
is
hungrie
)
with
earthly
bread
?
Christ
doth
cloth
vs
with
garments
of
immortalitie
,
and
shal
not
we
cloth
him
when
he
is
naked
,
with
garments
which
soone
weare
out
and
come
to
nought
?
Christ
will
receiue
vs
into
his
euerlasting
and
heauenly
habitations
,
and
shall
not
we
receiue
him
(
comming
as
a
poore
pilgrime
amongst
vs
)
into
our
earthly
mansions
?
Christ
came
downe
from
heauen
to
vs
,
not
onely
to
visite
vs
,
but
also
to
cure
vs
;
and
shall
not
we
visite
him
when
he
is
sicke
in
his
members
?
Christ
was
imprisoned
to
set
vs
at
libertie
,
he
was
wrongfully
condemned
,
to
acquite
vs
,
and
miserably
accursed
to
blesse
vs
,
and
deepely
impouerished
to
enrich
vs
,
and
shamefully
crucified
to
redeeme
vs
,
and
cruelly
tormented
to
ease
vs
:
and
shall
not
we
vouchsafe
to
visite
him
in
prison
,
and
endure
some
paine
for
the
ease
of
his
poore
members
?
Yes
verily
,
and
wo
,
yea
ten
thousand
woes
be
to
them
that
are
ashamed
of
his
bands
?
All
this
doth
euery
one
professe
that
saith
,
I
beleeue
the
communion
of
Saints
.
Many
do
speake
those
words
,
but
few
shew
the
power
therof
:
most
professe
,
but
fewest
practise
the
Communion
of
Saints
:
which
sheweth
plainely
,
that
many
moe
professe
the
name
of
Christ
,
then
do
indeede
belong
vnto
him
.
For
none
of
his
members
be
dead
and
sencelesse
,
but
are
all
of
them
fellow
and
feeling
members
,
suffering
one
with
another
,
like
the
members
of
a
mans
bodie
,
and
helping
one
another
as
they
would
be
helped
themselues
.
To
conclude
this
point
,
let
vs
imagine
there
is
some
rich
man
of
whom
we
haue
receiued
more
benefits
then
euer
we
are
able
to
recompence
.
He
hath
no
need
of
our
reward
,
but
onely
commendeth
vnto
vs
some
poore
friend
of
his
,
whom
he
specially
loueth
,
&
would
require
at
our
hands
in
token
of
our
thankefull
mind
,
to
bestow
somewhat
vpon
that
his
poore
frind
:
would
not
al
the
world
cry
shame
of
vs
if
we
should
refuse
it
?
Christ
himselfe
is
that
rich
man
,
vnto
whom
for
infinite
benefits
we
ow
not
only
great
thankfulnes
,
but
euen
our selues
.
And
this
one
thing
especially
he
requireth
at
our
hands
,
that
what
we
could
find
in
our
hearts
to
do
vnto
him
,
we
would
for
his
sake
do
it
vnto
the
poore
:
whom
by
speciall
charge
he
hath
committed
to
our
care
:
for
which
cause
he
said
(
when
Iudas
grudged
at
the
ointment
which
Mary
bestowed
on
him
:
)
Let
her
alone
,
why
trouble
ye
her
?
she
hath
wrought
a
good
worke
on
me
:
to
shew
that
those
should
not
be
hindred
which
are
about
to
shew
the
fruits
of
loue
to
Christ
;
and
addeth
withall
(
as
a
reason
why
shee
should
not
be
hindered
:
)
For
ye
haue
the
poore
with
you
alwaies
,
and
when
you
will
ye
may
do
them
good
:
to
shew
,
that
as
he
was
once
annoynted
&
honoured
in
his
owne
person
,
so
he
lookes
still
to
be
annoynted
and
honoured
in
his
members
,
which
who
soeuer
refuseth
,
what
loue
can
he
imagine
that
he
beareth
vnto
Christ
?
For
if
the
loue
of
Christ
were
in
him
,
he
would
count
nothing
too
deare
to
bestow
vpon
Christ
:
nor
yet
too
hard
to
suffer
for
Christ
.
he
suffered
twice
seuen
yeares
for
Rahel
,
and
they
seemed
vnto
him
but
a
few
daies
,
because
he
loued
her
:
to
shew
,
that
such
is
the
nature
of
loue
,
that
it
will
make
the
most
hard
things
become
easie
,
and
the
most
heauie
things
light
for
their
sakes
whom
we
loue
.
Lastly
,
it
is
requisite
that
the
poore
moue
the
rich
vnto
the
workes
of
mercie
by
their
good
behauiour
,
shewing
themselues
thankefull
and
contented
,
for
whatsoeuer
is
giuen
them
,
and
not
to
harden
the
harts
of
men
against
them
,
by
shifting
for
themselues
,
or
by
pilfering
and
filching
,
nor
by
idle
loytering
,
nor
by
impudent
outfacing
,
nor
by
slaunderous
backbiting
,
nor
by
busie
tale-carying
:
nor
by
taking
in
ill
part
that
which
is
giuen
them
,
as
too
too
many
do
.
For
,
as
many
husbands
which
obey
not
the
word
,
are
wonne
to
loue
their
wiues
without
the
word
,
while
they
behold
the
pure
conuersation
of
their
wiues
,
coupled
with
feare
.
1.
Pet.
3.1.2
.
euen
so
many
rich
men
which
are
not
yet
moued
by
the
word
to
loue
the
poore
,
may
in
time
be
wonne
without
the
word
,
while
they
behold
the
honest
conuersation
of
the
poore
,
coupled
with
thankefull
reuerence
and
faithfull
diligence
.
Now
in
the
last
place
it
remaineth
,
onely
that
in
a
word
wee
consider
to
whom
almes
must
be
giuen
,
giue
to
euery
one
that
asketh
of
thee
.
Let
vs
do
good
vnto
al
men
,
but
especially
to
those
that
are
of
the
houshold
of
faith
:
but
most
especially
vnto
those
faithfull
ones
that
are
of
our
own
houshold
,
stock
or
kinred
.
As
Ioseph
gaue
messes
of
meate
vnto
all
his
brethren
,
Now
let
vs
praise
God
.
THE
ANATOMIE
OF
BELIAL
.
SET
FORTH
IN
TEN
SERMONS
vpon
the
12.13.14
.
and
15.
verses
of
the
6.
Chapter
of
the
Prouerbes
of
Salomon
.
The
summe
whereof
is
set
foorth
in
the
next
Page
.
Imprinted
at
London
by
Richard
Field
for
Thomas
Man
.
1602.
A
Table
shewing
the
generall
contents
of
the
Sermons
following
.
The
Anatomy
of
Belial
hath
two
parts
.
-
1.
The
description
of
a
wicked
man
,
and
he
is
described
here
,
two
wayes
.
-
1.
By
his
names
that
are
here
giuen
him
,
viz.
-
1.
A
man
of
Belial
,
that
is
,
a
lawlesse
man
.
-
2.
A
man
of
vanitie
,
that
is
,
vnprofitable
.
-
2.
By
his
actions
:
and
they
be
two
fold
.
-
1.
Outward
and
they
be
two
fold
.
-
1.
His
speeches
,
and
they
be
described
by
two
adiuncts
.
-
1.
Of
their
quality
,
which
is
euill
,
for
they
be
froward
.
-
2.
Of
quantitie
,
which
is
great
,
for
they
are
continually
froward
-
2.
His
gestures
,
al
which
be
significant
,
and
tending
to
mischiefe
,
and
they
be
of
his
-
Eyes
.
-
Fingers
.
-
Feete
.
-
2.
Inward
,
of
the
hart
,
and
they
are
set
forth
,
-
1.
Generally
.
Lewd
things
are
in
his
hart
.
-
2.
Particularly
,
by
noting
two
vile
&
odious
properties
springing
from
a
lewd
hart
.
-
1.
That
he
is
giuen
to
imagine
and
surmise
,
whose
imaginations
are
-
1.
Euil
.
-
2.
Continually
euill
.
-
2.
That
he
raiseth
vp
contentions
.
-
2.
His
destruction
,
and
that
is
amplified
by
noting
,
-
1.
The
maner
of
the
comming
which
is
fearful
,
in
regard
of
-
1.
The
speedinesse
.
-
2.
The
suddennesse
.
-
2.
The
continuance
of
it
,
which
is
long
,
yea
euerlasting
without
ende
,
for
he
shall
neuer
recouer
.
THE
I.
SERMON
.
PRO.
6.12.13.14.15
.
The
vnthrifty
man
[
or
the
man
of
Belijal
]
and
the
wicked
man
,
or
[
the
man
of
vanity
]
,
walketh
with
a
froward
mouth
.
13.
He
maketh
a
signe
with
his
eyes
,
he
signifieth
with
his
feete
,
he
instructeth
with
his
fingers
.
14.
Lewd
things
are
in
his
heart
,
he
imagineth
euill
continually
,
and
raiseth
vp
contentions
.
15.
Therefore
his
destruction
shall
come
speedily
,
he
shall
be
destroyed
suddenly
without
recouery
.
THis
text
may
well
be
called
the
Anatomy
of
Belial
,
because
it
searcheth
and
openeth
euery
veine
of
him
,
and
euery
sinew
of
him
,
we
neuer
saw
such
a
thing
.
Mark
.
2.12
.
But
all
is
done
,
and
must
be
done
to
this
end
,
that
we
may
know
our selues
.
And
this
indeed
is
therefore
made
the
Anatomies
speech
or
poesie
:
Nosce
teipsum
,
know
thy selfe
:
as
if
he
should
say
,
why
dost
thou
stand
still
gaping
and
gazing
vpon
my
naked
bones
?
or
prying
into
my
bowels
&
entrails
?
or
iudging
of
my
heart
?
&c.
good
leaue
hast
thou
so
to
do
,
but
learne
by
me
then
what
thou
art
,
and
what
thou
shalt
be
thy selfe
.
This
Anatomie
is
altogether
spiritual
,
he
walketh
with
a
froward
mouth
,
that
is
,
he
is
continually
froward
.
His
gestures
are
also
obserued
,
the
gestures
of
his
eyes
,
of
his
fingers
,
and
of
his
feete
,
and
all
of
them
are
very
significant
,
and
tending
to
set
forward
sinne
.
The
inward
actions
of
his
heart
,
are
layed
forth
two
wayes
.
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
in
generall
tearmes
,
saying
:
Lewd
things
are
in
his
heart
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
in
particular
obseruations
,
by
noting
two
vile
properties
arising
from
a
lewd
hart
.
First
,
that
he
imagineth
euill
continually
.
Secondly
,
he
raiseth
vp
contentions
.
After
his
description
commeth
his
iudgement
,
and
that
is
,
to
be
destroyed
:
and
this
destruction
is
amplified
further
,
by
shewing
the
fearefull
manner
of
the
coming
thereof
:
for
it
shall
come
speedily
without
delay
,
and
suddenly
without
any
warning
,
before
he
looketh
for
it
.
Secondly
,
the
euerlasting
continuance
of
it
:
for
it
shall
be
without
recouery
.
Consider
the
matter
,
consult
,
and
giue
sentence
.
But
here
the
Lord
hath
cut
Belial
in
peeces
,
who
was
the
cause
of
his
owne
death
,
and
hath
hanged
vp
his
quarters
(
as
it
were
)
in
his
word
,
which
he
hath
sent
into
all
parts
of
the
world
,
that
his
people
might
consider
the
matter
,
consult
,
and
confirme
the
sentence
of
the
Lord
:
and
also
take
example
by
him
,
least
we
come
into
the
same
case
.
But
before
we
come
to
the
particular
examination
of
Belials
markes
,
it
shall
not
be
amisse
to
enquire
of
three
very
necessary
points
.
For
the
first
point
:
Machiuels
and
Atheistes
thinke
that
all
the
Bible
,
and
all
preaching
,
The
Serpent
deceiued
me
.
So
will
these
cry
one
day
:
Sathan
hath
deceiued
vs
.
Well
,
leaue
them
to
the
Lord
,
and
let
vs
know
for
certaine
truth
,
that
whatsoeuer
is
written
before
hand
in
the
Scripture
is
written
for
our
learning
,
as
the
Apostle
saith
;
God
hath
not
taken
such
paines
(
as
I
may
say
)
in
making
and
setting
forth
Belials
picture
,
But
to
know
him
&
auoide
him
.
Belial
in
like
a
runagate
.
and
learne
to
know
him
when
we
see
him
,
and
to
auoide
him
when
we
know
him
.
For
,
Belial
is
like
a
runagate
,
who
hath
done
that
which
he
is
ashamed
of
,
&
hauing
stolne
the
cloke
of
vertue
,
and
honestie
,
is
runne
away
with
the
same
vpon
his
backe
,
seeking
how
to
hide
himselfe
in
the
world
.
And
for
feare
of
being
taken
,
he
hath
gotten
himself
into
seruice
with
great
men
of
the
world
,
like
Elimas
with
the
Deputy
.
And
hath
so
won
their
fauors
,
But
Belial
with
his
cubs
,
because
they
are
euery
where
,
are
thought
to
be
no
where
:
but
the
Lord
from
whom
they
are
run
away
,
he
knoweth
them
well
inough
.
And
here
he
hath
made
out
a
warrant
,
And
indeed
let
Belial
be
arrested
at
Gods
sute
for
dishonouring
him
,
or
at
Christs
sute
for
crucifying
him
,
or
at
the
Churches
sute
for
persecuting
her
,
or
at
the
Gospels
sute
,
for
slandering
of
it
,
or
at
Religions
sute
for
contemning
of
it
(
as
all
these
actions
and
many
more
will
come
against
him
one
day
)
he
will
straight
way
deny
his
name
,
Peter
:
Surely
thou
art
one
of
them
,
for
thy
voice
bewraieth
thee
:
So
,
thou
art
one
of
the
men
of
Belial
:
When
our
Sauiour
Christ
said
that
one
should
betray
him
who
was
then
in
presence
with
him
,
there
was
looking
one
vpon
another
,
and
euery
man
was
iealous
ouer
himself
,
saying
:
Is
it
I
?
Is
it
I
?
But
what
saith
our
Sauiour
Christ
?
He
that
dippeth
his
finger
with
me
in
the
dish
,
that
is
the
man
that
shall
betray
me
.
He
named
no
body
:
but
that
was
inough
,
for
thus
might
any
one
conclude
vppon
Christs
words
,
The
man
of
Belial
and
the
vaine
man
,
walketh
with
a
froward
mouth
:
he
maketh
a
signe
with
his
eyes
,
&c.
that
is
,
he
that
walketh
with
a
froward
mouth
,
he
that
is
lawlesse
in
his
affections
,
he
that
is
vnprofitable
in
his
conuersation
,
he
that
imagineth
euill
at
all
times
,
and
raiseth
vp
contentions
,
he
is
that
man
of
Belial
,
that
must
be
destroyed
if
he
repent
not
:
then
may
we
conclude
thus
:
But
such
a
one
walketh
with
a
froward
mouth
,
&c.
and
hath
all
the
markes
of
Belial
,
and
therefore
he
is
a
man
of
Belial
.
And
thus
we
se
to
what
end
this
description
of
Belial
is
set
forth
,
namely
to
that
end
that
we
might
know
him
,
when
we
meet
him
,
and
auoide
him
when
we
know
him
.
And
now
let
vs
go
to
another
point
,
and
see
whether
it
be
lawful
for
Christians
to
iudge
of
another
,
Iudge
not
,
how
they
are
abused
by
the
wicked
.
The
impudency
of
the
couetous
man
.
by
this
description
or
no.
It
is
no
small
mercy
of
God
so
exactly
to
anatomize
,
or
describe
the
wicked
man
:
for
by
this
meanes
,
one
shall
not
be
taken
for
another
:
and
Christians
knowing
for
certaine
a
wicked
man
by
his
picture
,
may
more
easily
auoide
him
,
more
safely
reproue
him
,
and
more
freely
giue
Vertue
her
robes
and
her
ornaments
againe
,
when
Belial
that
runagate
is
stript
out
of
all
,
and
turned
out
naked
as
he
deserueth
.
But
intollerable
is
the
vnthankfulnesse
of
many
,
and
by
this
doctrine
to
be
reproued
,
that
so
abuse
the
mercy
of
God
,
as
to
outface
the
truth
euen
now
in
the
day
light
of
the
Gospell
,
and
glorious
truth
of
the
Lord
.
So
shamelesse
and
impudent
are
the
fauourites
of
Belial
,
that
they
will
not
sticke
to
say
:
How
know
you
that
he
is
a
wicked
man
,
or
a
wicked
woman
?
Oh
you
may
not
iudge
,
you
may
not
iudge
,
when
we
do
but
iudge
the
tree
by
the
fruites
,
and
pronounce
that
which
God
hath
set
downe
.
Now
he
that
taketh
the
notes
which
God
hath
giuen
him
,
doth
not
iudge
,
but
onely
pronounceth
the
iudgement
of
God
.
Whatsoeuer
the
wicked
do
,
yet
when
they
daunce
in
this
net
,
You
must
not
iudge
,
&c.
they
thinke
themselues
safe
,
like
the
foolish
bird
called
the
Ostrich
,
which
putteth
her
head
into
a
bush
,
and
then
thinketh
that
no
body
seeth
her
,
though
all
her
body
be
out
of
the
bush
.
If
a
wicked
man
be
reproued
for
couetousnesse
,
what
is
his
defence
but
this
:
How
know
you
that
I
am
couetous
?
you
may
not
iudge
,
when
all
his
life
fauoureth
of
nothing
else
but
greedy
couetousnesse
,
all
his
talke
is
of
worldly
matters
,
for
heauenly
things
he
can
find
no
leisure
,
no
time
to
heare
the
word
,
and
yet
how
know
you
that
he
is
couetous
?
He
getteth
al
mens
trades
into
his
hands
,
to
the
spoile
and
decay
of
many
that
would
liue
by
him
:
he
will
be
a
mercer
,
a
grocer
,
a
draper
,
a
cutler
,
an
armourer
,
a
girdler
,
a
malster
,
a
brewer
,
a
corne-bodger
,
a
gamester
,
and
what
not
?
and
so
ouerdroopeth
all
occupations
about
him
,
and
vnder
him
,
that
none
can
thriue
but
he
:
and
yet
how
know
you
that
he
is
a
worldling
?
Your
words
haue
bene
stout
against
me
(
sayth
the
Lord
:
)
But
they
aunswere
:
What
haue
we
sayd
?
But
they
that
make
no
conscience
of
iustifying
wicked
men
,
will
make
no
conscience
to
iustifie
wickednesse
it selfe
in
time
:
as
Salomon
made
no
bones
of
idolatrie
,
when
once
he
liked
idolatrous
women
.
Iudge
not
that
ye
be
not
iudged
,
Math.
7.1
.
But
that
place
is
to
be
vnderstood
against
rash
iudgement
,
not
iudgement
simply
,
for
other
places
do
allow
of
iudging
,
but
no
place
alloweth
rash
,
hastie
,
and
peremptorie
iudging
.
The
Apostle
Saint
Paule
handling
the
doctrine
of
the
Lords
supper
,
sayth
vnto
his
auditours
the
Corinths
,
Iudge
ye
what
I
say
:
to
shew
that
Christians
must
be
able
to
iudge
of
doctrine
.
And
speaking
of
the
preparation
of
Christians
before
they
come
to
the
Lords
table
,
he
saith
:
Iudge
your selues
:
to
shew
that
Christians
must
be
able
to
iudge
of
their
owne
estate
.
In
another
place
he
prayeth
that
the
Church
of
Christ
may
abound
in
all
knowledge
and
iudgement
,
and
giueth
a
reason
,
that
they
may
be
able
to
discerne
things
that
differ
.
Iudge
righteous
iudgement
.
All
which
places
(
besides
infinite
more
to
the
like
effect
)
do
shew
that
our
Sauior
Christ
for
bad
not
all
kind
of
iudgement
:
they
may
as
well
conclude
that
there
must
be
no
Iudges
,
nor
iudgement
seats
:
no
courts
,
nor
verdicts
,
no
Assises
,
nor
sessions
,
because
Christ
hath
sayd
:
Iudge
not
:
and
so
we
should
make
a
good
peece
of
worke
quickly
.
But
harken
now
what
common
reason
sayth
to
the
matter
.
Shall
not
the
Goldsmith
iudge
of
mettals
,
because
Christ
hath
sayd
,
Iudge
not
?
Shall
not
the
Phisition
iudge
of
a
sicke
body
,
because
Christ
hath
sayd
,
Iudge
not
?
Shall
not
a
iury
of
twelue
men
iudge
of
a
fellon
,
because
Christ
hath
sayd
iudge
not
?
Shall
not
the
Iudge
giue
iudgement
vpon
a
malefactour
,
because
Christ
hath
sayd
,
Iudge
not
?
Shall
not
the
eare
iudge
of
sounds
,
and
the
eye
of
colours
,
and
the
nose
of
smels
,
and
the
pallate
of
meates
,
because
Christ
hath
sayd
Iudge
not
?
Yes
:
you
will
say
all
.
Very
well
:
And
shall
not
a
Christian
also
by
the
powers
of
his
inward
man
discerne
betweene
a
good
man
and
a
wicked
man
,
because
Christ
hath
sayd
,
Iudge
not
?
Or
doth
all
power
of
iudging
,
and
ability
of
discerning
belong
onely
to
the
outward
man
,
and
none
to
the
inward
man
?
or
shall
the
inward
man
be
able
to
iudge
of
euery
thing
,
sauing
of
mens
actions
and
behauiour
?
The
naturall
man
perceiueth
not
the
things
of
God
,
sayth
the
Apostle
,
because
they
are
spirituall
,
and
must
be
spiritually
discerned
:
but
the
spirituall
man
iudgeth
all
things
,
and
is
iudged
of
none
:
that
is
,
of
no
carnall
man
is
he
rightly
iudged
,
for
the
carnall
man
can
no
more
iudge
of
the
spirituall
man
and
his
actions
,
then
a
blind
man
can
iudge
of
colours
.
Therefore
,
though
Christ
hath
sayd
,
Iudge
not
,
yet
will
no
man
loose
his
authority
in
place
of
iudgement
,
Iudge
not
,
yet
these
fellowes
will
not
sticke
to
be
most
swift
iudges
of
others
themselues
:
for
do
they
see
another
man
zealous
in
religion
,
deuout
in
prayer
,
a
diligent
hearer
of
the
word
of
God
,
a
painefull
searcher
of
the
Scripture
?
a
seuere
reprouer
of
sinne
,
and
a
strict
man
in
his
life
and
conuersation
?
what
is
their
verdict
of
such
a
one
?
Forsooth
,
such
a
one
is
an
hypocrite
,
a
Puritane
,
a
Precisian
;
oh
fie
vppon
him
,
none
are
worse
then
these
professours
,
a
busie
fellow
I
warrant
you
,
a
dangerous
man
,
an
enemy
to
the
state
,
&c.
But
if
a
man
will
serue
the
time
,
and
play
the
pot
companion
,
and
become
an
vnthrift
,
a
gamster
,
a
tauerne
hunter
,
or
a
whore
hunter
,
and
blaspheme
the
sacred
name
of
God
at
euery
word
,
and
scoffe
handsomely
at
religion
:
then
their
verdict
is
this
,
and
their
bolt
is
leuelled
in
this
manner
:
Such
a
man
is
euen
the
honestest
man
that
liueth
,
a
notable
good
fellow
,
and
no
mans
foe
but
his
owne
.
A
preposterous
iudgement
they
giue
on
both
sides
,
like
the
Barbarians
,
with
whom
Paule
was
either
a
murtherer
,
or
a
God
.
But
now
heare
the
iudgement
of
the
word
concerning
these
swift
iudges
,
Wo
be
vnto
them
(
saith
the
Prophet
Esai
)
that
speake
good
of
euill
,
and
euill
of
good
:
which
call
light
darkenesse
,
and
darkenesse
light
,
sower
sweete
,
and
sweete
sower
.
He
that
iustifieth
the
wicked
,
and
condemneth
the
innocent
,
euen
both
these
are
abhomination
vnto
the
Lord
,
saith
Salomon
.
And
in
another
place
:
He
that
sayth
to
the
wicked
thou
art
righteous
,
him
shall
the
people
curse
,
and
the
multitude
shall
abhor
him
.
All
which
places
do
teach
vs
two
things
.
First
,
that
it
is
lawfull
for
a
man
to
iudge
betweene
a
godly
man
and
a
wicked
:
but
then
we
must
beware
how
we
iudge
:
that
we
condemne
not
,
or
commend
not
one
for
another
.
Secondly
,
that
those
which
rashly
and
vnaduisedly
iudge
of
men
at
their
owne
pleasure
,
are
the
worst
men
that
liue
.
Let
vs
learne
then
to
iudge
the
Lords
iudgements
.
The
tree
is
knowne
by
his
fruites
.
He
that
cannot
iudge
of
meate
by
his
taste
is
sicke
:
So
,
they
that
cannot
iudge
of
sinne
for
want
of
spirituall
taste
,
are
verie
dangerously
sicke
.
When
God
hath
set
vp
a
torch
,
and
lighted
it
at
noone
day
,
and
yet
we
blindfold
our selues
and
will
not
see
,
it
is
vnthankfulnesse
most
peeuish
and
intollerable
,
which
calleth
for
a
most
seuere
iudgement
,
euen
depriuation
ipso
facto
,
of
all
spirituall
vnderstanding
,
But
here
now
groweth
a
question
:
whether
may
we
iudge
of
reprobates
vnreuealed
or
no
?
In
this
Chapter
,
Eliah
:
Hast
thou
found
me
ô
my
enemy
?
when
your
secret
and
deare
sinnes
are
by
the
power
of
the
word
rightly
handled
,
and
applied
by
your
Pastour
,
or
whosoeuer
else
:
for
God
hath
found
you
out
,
as
he
did
find
out
Adam
hidden
amongst
the
trees
of
the
garden
,
or
else
we
should
haue
lost
our selues
for
euer
:
and
therefore
let
vs
be
thankfull
to
his
Maiesty
for
so
great
a
mercy
,
Ieremy
:
This
is
not
the
word
of
the
Lord
which
Ieremy
speaketh
,
but
he
speaketh
as
Baruch
the
sonne
of
Neriah
prouoketh
him
.
For
it
is
the
nature
of
the
word
to
tell
you
all
that
you
haue
done
,
as
Christ
told
the
woman
of
Samaria
.
Againe
,
here
we
may
further
obserue
,
how
great
sins
and
small
sins
are
knit
together
,
as
great
theeues
and
little
theeues
lye
all
in
one
prison
,
go
all
in
one
line
,
stand
all
at
one
barre
,
and
haue
all
one
maner
of
triall
:
where
we
are
to
note
,
that
Gods
Spirit
is
not
so
carefull
to
sift
out
the
lesser
offences
of
men
:
but
the
greater
also
.
For
,
as
he
is
the
Iudge
of
all
men
,
so
he
dealeth
vprightly
in
equity
with
all
men
:
and
not
as
the
Scribes
and
Pharisees
,
nor
as
their
Apes
the
Papistes
,
who
straine
gnattes
and
swallow
camels
,
while
they
vrge
the
tithing
of
mint
,
and
cummin
,
and
rew
,
and
let
the
weightier
matters
of
the
law
go
by
:
who
make
the
breaking
of
a
Popish
ceremony
,
or
dirty
traditions
of
men
a
mortall
sinne
,
but
neuer
vrge
matters
of
substaunce
,
either
in
matters
of
faith
,
Now
let
vs
pray
.
THE
II.
SERMON
.
PROV.
6.12
.
The
vnthrifty
man
[
or
the
man
of
Belijal
]
and
the
wicked
man
,
or
[
the
man
of
vanity
.
]
IN
the
former
Sermon
we
haue
heard
to
what
end
this
description
of
a
wicked
man
is
made
,
and
how
far
we
may
go
in
iudging
him
.
the
man
of
Belial
among
the
Hebrewes
.
A
dissolute
and
loose
man
.
The
first
is
Adam
Belijahall
,
the
second
is
Ish-auen
,
which
in
our
English
Bibles
are
translated
,
the
vnthrifty
man
,
and
the
wicked
man
:
the
wordes
in
the
originall
text
are
more
significant
.
Adam
Belijahall
is
a
phrase
whereby
the
Hebrewes
do
vse
to
note
out
a
dissolute
and
loose
man
,
a
lawlesse
person
without
a
yoake
,
that
giueth
himselfe
to
do
what
he
list
,
and
is
not
vnfitly
translated
,
an
vnthrifty
man
,
ab
effectis
,
from
the
effects
of
lawlesnesse
,
because
such
commonly
neuer
thriue
,
nor
come
to
any
good
end
.
So
is
this
word
Belial
taken
in
diuerse
other
places
of
the
Scripture
,
as
in
Deut.
13.13
.
Wicked
men
are
gone
out
from
among
you
,
meaning
children
of
Belial
,
as
they
are
called
in
the
originall
.
These
like
lawlesse
persons
haue
drawne
away
(
saith
the
text
)
the
inhabitants
of
their
city
vnto
other
Gods
.
So
likewise
is
it
taken
in
the
19.
of
Iudges
verse
22.
where
it
is
sayd
,
That
as
the
Leuite
and
his
wife
were
making
merry
,
at
an
old
mans
house
,
who
gaue
them
entertainment
in
their
iourney
,
the
men
of
the
city
,
euen
men
of
Belial
(
sayth
the
text
)
meaning
dissolute
and
lewd
persons
giuen
to
all
wickednesse
,
beset
the
house
round
about
,
and
smote
at
the
doore
,
and
enforced
the
old
man
,
the
maister
of
the
house
,
to
bring
foorth
his
guest
vnto
them
,
where
most
villanously
they
abused
the
Leuites
concubine
all
night
vnto
death
.
In
like
sort
it
is
taken
in
the
first
of
Samuel
2.
Chapter
12.
vers.
Come
foorth
thou
man
of
bloud
,
and
man
of
Belial
.
And
in
the
new
Testament
it
is
also
so
taken
in
the
2.
to
the
Corin.
the
6.
Chap.
and
15.
vers.
where
the
Apostle
saith
:
What
fellowship
is
there
betwixt
Christ
and
Belial
?
A
stiffe
necked
people
in
Exod.
32.9
.
Alluding
to
vntamed
oxen
,
which
will
not
(
vnlesse
they
be
enforced
)
bow
downe
their
neckes
vnto
the
yoake
.
Such
are
those
that
say
in
the
2.
Psalme
.
2.3
.
ver.
Let
vs
breake
their
bands
asunder
,
and
cast
away
their
cords
from
vs
.
We
will
not
haue
this
man
to
raigne
ouer
vs
.
With
our
tongue
we
will
preuaile
,
our
lips
are
our
owne
,
who
is
Lord
ouer
vs
?
And
all
such
are
called
here
in
my
text
,
men
of
Belial
,
&
men
of
vanity
and
wickednesse
:
as
if
obstinate
stubburnnesse
were
their
father
,
He
hath
beside
these
,
[
1
](A17330-e15770-b)
1
Accusers
.
Apoc.
12.10
.
for
he
doth
enuy
the
glory
of
God
,
and
the
peace
of
Gods
people
:
and
such
an
enemy
is
Belial
.
He
is
called
a
compasser
of
the
earth
,
Iob.
1.7
.
So
do
the
wicked
also
,
which
haue
shaken
off
the
yoake
of
Christ
,
[
2
](A17330-e15800-b)
2
Enemies
.
Iob.
1.7
.
compasse
sea
and
land
to
make
one
Proselite
,
as
our
Sauiour
Christ
speaketh
in
Math.
23.15
.
that
is
:
They
take
great
paines
like
the
diuel
,
[
3
](A17330-e15820-b)
3
Compassers
.
Mat.
23.15
.
Luke
.
22.31
.
to
frame
others
vnto
their
conditions
.
He
is
called
a
sifter
of
men
.
Luke
22.31
.
Simon
,
Simon
(
saith
the
Lord
)
behold
Sathan
hath
desired
to
sift
you
as
wheate
is
sifted
:
and
who
hath
a
greater
felicity
in
sifting
of
men
,
and
prouing
by
all
meanes
to
make
them
fall
,
then
Belial
hath
?
He
is
called
a
deceiuer
Gen.
3.13
.
[
4
](A17330-e15880-b)
4
Sifters
.
Gen.
3.13
.
And
the
woman
said
,
the
Serpent
deceued
me
:
but
that
was
the
Diuell
.
So
is
Belial
a
deceiuer
too
:
But
euill
men
and
deceiuers
(
saith
the
Apostle
)
shall
waxe
worse
and
worse
;
[
5
](A17330-e15940-b)
5
Deceiuers
.
2.
Tim.
3.13
.
deceiuing
and
being
deceiued
,
2.
Tim.
3.13
.
He
is
called
a
Serpent
for
his
subtilty
.
So
likewise
are
lawlesse
Belials
for
their
noysome
nature
,
and
dangerous
conuersing
among
men
,
[
6
](A17330-e15980-b)
6
Serpents
.
Psal.
58
4.
compared
to
serpents
:
Their
poyson
(
saith
the
Psalmist
)
is
euen
like
the
poyson
of
a
Serpent
.
Psal.
58.4
.
He
is
called
the
wily
fox
:
so
are
the
wicked
and
lawlesse
Belials
,
both
for
their
crueltie
,
and
for
their
subtilty
called
foxes
:
[
7
](A17330-e16030-b)
7
Foxes
.
Cant.
2.15
.
Go
tell
that
foxe
(
saith
Christ
of
Herod
)
what
ye
see
.
And
in
the
2.
of
Canticles
the
15.
verse
,
the
Church
saith
,
Take
vs
these
foxes
,
the
little
foxes
which
destroy
the
Vine
,
for
our
Vine
hath
but
small
grapes
.
[
8
](A17330-e16140-b)
8
Hunters
.
1.
Sa.
24.12
.
I
haue
not
sinned
against
thee
(
saith
Dauid
to
Saule
)
yet
thou
huntest
after
my
soule
to
take
it
.
1.
Sam.
24.12
.
And
at
another
time
Dauid
sayd
vnto
him
,
The
King
of
Israel
is
come
out
to
seeke
a
flea
,
as
one
would
hunt
a
Partridge
in
the
mountaines
.
1.
Sam.
26.20
.
He
is
called
a
red
dragon
for
his
cruelty
Reuel.
12.3
.
[
9
](A17330-e16220-b)
9
Dragons
.
Psal.
44.19
.
1.
Pet.
5.8
.
So
are
the
wicked
called
dragons
;
Thou
hast
smitten
vs
downe
in
the
place
of
dragons
(
saith
the
Church
of
God
in
Psal
44.19
.
He
is
called
a
roring
Lion
:
Your
aduersarie
the
diuell
walketh
about
like
a
roring
Lion
,
[
10
](A17330-e16270-b)
10
Lions
.
Psal.
54.4
.
therefore
be
sober
and
watch
(
saith
Peter
in
his
first
Epistle
,
the
5.
Chapter
and
8.
verse
.
So
the
wicked
are
called
Lions
too
,
for
Dauid
saith
,
That
his
soule
was
among
Lions
,
Psal.
54.4
.
He
is
called
a
Prince
of
darknesse
,
[
11
](A17330-e16330-b)
11
Louers
of
darknesse
.
Ephes.
6.12
.
And
the
wicked
also
are
called
louers
of
darknesse
:
Light
is
come
into
the
world
(
sayth
Christ
)
and
men
loued
darknesse
rather
then
light
,
They
haue
their
cogitations
darkned
,
Ephes.
4.18
.
He
is
called
a
father
of
lyes
,
Ioh.
8.44
.
When
he
speaketh
a
ly
,
he
speaketh
of
his
owne
(
saith
Christ
)
for
he
is
a
lyer
,
[
12
](A17330-e16430-b)
12
Lyers
.
Psal.
52.3
.
and
the
father
thereof
.
So
the
wicked
are
also
called
lyers
:
Thou
doest
loue
euill
more
then
good
(
saith
Dauid
to
Doeg
)
and
lyes
more
then
truth
,
Psalm
.
52.3
.
And
one
name
more
we
find
that
the
diuell
gaue
himselfe
,
à
quantitate
,
from
the
great
multitude
of
them
:
My
name
is
Legion
(
saith
the
vncleane
spirite
to
Christ
)
for
we
are
many
,
[
13
](A17330-e16550-b)
13
Legion
.
A
marke
of
the
Popes
Church
.
Phil.
3.19
.
So
the
man
of
Belial
may
say
,
his
name
is
Legion
,
for
there
be
many
of
them
,
and
that
liketh
them
well
,
for
they
haue
nothing
else
to
glorie
in
,
but
their
great
number
,
or
vniuersality
(
one
glorious
marke
of
the
Popes
Church
)
which
is
the
glorie
of
them
,
whose
glorie
is
their
shame
,
as
the
Apostle
speaketh
;
Philip.
3.19
.
And
thus
much
for
the
meaning
of
the
first
word
Adam
Belijagnall
,
the
man
of
Belial
,
Now
let
vs
see
what
we
may
profitably
learne
from
the
same
.
What
concord
hath
Christ
with
Belial
?
2.
Cor.
6.15
.
As
Dagon
fell
downe
when
the
Arke
came
in
place
:
so
Belial
falleth
downe
when
Christ
comes
in
place
.
The
vse
of
this
doctrine
is
twofold
:
The
second
vse
of
this
doctrine
,
is
to
teach
those
that
are
entred
into
the
bodie
of
Christs
Church
,
Come
vnto
me
and
ye
shall
haue
ease
;
yet
it
is
vpon
this
condition
,
that
we
labour
and
feele
our selues
heauie
laden
:
yea
though
he
promiseth
to
refresh
vs
,
yet
it
is
vpon
condition
that
we
put
his
yoke
vpon
vs
and
beare
his
burden
.
Whosoeuer
then
will
haue
ease
by
Christ
,
must
not
be
(
like
the
man
of
Belial
)
without
the
yoke
of
Christ
,
but
must
put
on
his
yoke
and
carie
his
burden
,
that
is
to
say
,
he
must
submit
himselfe
to
the
censures
of
Christ
his
Church
,
and
to
the
doctrine
of
the
Gospell
,
and
to
the
reproofe
of
the
word
:
and
in
all
things
yeeld
obedience
vnto
the
truth
:
yea
he
must
labour
by
all
good
meanes
to
mortifie
all
carnall
lustes
,
&
to
ouerrule
all
his
vnruly
affections
.
But
this
is
as
hard
a
saying
to
flesh
and
bloud
as
can
be
;
yea
who
can
endure
it
?
The
mother
of
Zebedeus
children
thought
for
the
asking
she
might
haue
a
place
in
Christes
kingdome
for
her
children
:
Belial
.
Lots
wife
was
content
to
leaue
Sodome
and
go
to
Zoar
as
she
was
bidden
,
but
yet
she
must
looke
backe
,
though
she
were
forbidden
:
so
many
are
content
to
leaue
Poperie
and
embrace
the
Gospell
,
yet
not
without
some
looking
backe
,
like
those
which
once
openly
gaue
account
of
their
profiting
in
religion
with
comfort
and
commendation
,
but
now
because
their
backsliding
friends
like
it
not
,
and
prophane
persons
scorne
them
for
it
,
they
will
shew
their
faces
no
more
in
that
conflict
.
The
carnall
Capernaits
would
heare
Christ
,
till
he
spake
of
eating
his
flesh
,
and
drinking
his
bloud
,
and
then
because
they
vnderstood
it
not
,
they
said
,
that
saying
was
a
hard
saying
,
and
taking
offence
thereat
came
no
more
.
So
many
now
a
dayes
as
carnally
minded
as
they
,
will
heare
the
Preacher
,
till
they
heare
something
that
doth
offend
them
,
either
for
want
of
good
vnderstanding
or
good
affection
:
and
then
they
say
,
that
either
the
preacher
found
not
that
in
his
text
,
or
it
might
haue
bene
spared
:
or
in
such
a
thing
he
went
too
farre
:
all
which
in
effect
is
no
lesse
then
(
as
the
Capernaits
said
)
this
is
a
hard
saying
,
who
can
abide
it
?
And
so
like
bleare-eyed
men
which
are
offended
at
the
brightnesse
of
the
Sunne
,
will
walke
no
more
by
the
light
thereof
,
except
it
be
once
a
moneth
,
or
vpon
a
sabbath
day
,
for
feare
of
law
,
or
for
shame
of
the
world
.
And
many
that
do
keepe
the
sabbath
day
,
do
vse
it
as
the
vnnaturall
harlot
would
haue
vsed
the
child
for
which
there
was
such
pleading
before
Salomon
:
Let
it
be
neither
hers
nor
mine
,
but
let
it
be
deuided
.
So
they
deuide
the
Sabbath
:
in
the
forenoone
they
are
at
the
Temple
,
in
the
afternoone
at
home
.
The
one
halfe
shall
be
giuen
to
God
and
after
the
homeliest
fashion
too
:
without
any
holy
reuerence
or
due
preparation
:
the
other
halfe
to
the
world
,
or
the
flesh
,
or
the
diuell
,
or
al
,
and
that
with
all
deuotion
and
earnestnesse
of
affection
.
These
may
well
be
likened
to
the
idoll
of
Achab
,
to
whom
Baals
Priests
cryed
,
O
Baal
heare
vs
.
But
what
said
Elias
:
Crie
lowder
,
for
it
may
be
that
your
God
sleepeth
,
or
pursueth
his
enemies
,
or
else
he
talketh
with
some
bodie
,
or
is
in
his
iourney
.
So
if
the
Minister
of
Christ
would
haue
Belial
to
heare
him
,
he
must
crye
lowder
:
O
Belial
heare
vs
,
for
it
may
be
that
the
men
of
Belial
are
a
sleepe
,
and
must
be
awaked
,
or
pursuing
their
enemies
,
or
setting
their
rackes
,
or
casting
ouer
their
vsurie
bookes
,
or
selling
their
wares
,
or
viewing
their
grounds
,
as
Nebuchadnezzar
did
his
pallace
,
or
running
after
their
bowles
,
or
playing
at
cardes
,
or
pursuing
of
their
vanities
.
And
that
see
others
of
the
inferiour
sort
,
and
they
become
as
deafe
too
as
their
betters
.
If
a
man
cry
neuer
so
lowd
to
these
Belials
,
it
will
not
boote
:
for
they
are
as
deafe
as
Baal
:
and
if
there
be
no
lawe
to
compell
them
to
sanctifie
the
sabbath
in
better
sort
,
we
do
but
loose
our
labour
.
Herod
would
heare
Iohn
Baptist
,
so
Iohn
would
let
him
alone
with
his
brothers
wife
:
so
would
many
also
now
be
hearers
of
the
word
,
and
reuerence
as
much
the
Preacher
as
euer
Herod
did
Iohn
,
so
they
may
haue
a
dispensation
for
some
speciall
sinne
of
theirs
,
which
doth
yeeld
them
some
filthy
gaine
or
beastly
pleasure
.
But
Herod
was
a
man
of
Belial
for
all
his
deuout
hearing
of
Iohn
:
and
so
are
these
kind
of
hearers
too
:
for
he
cast
off
the
yoke
of
mortification
,
and
so
do
they
.
All
the
words
of
God
are
plaine
to
him
that
will
vnderstand
,
and
straight
to
them
that
would
find
knowledge
.
Prou.
8.9
.
except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
,
ye
cannot
enter
into
the
kingdome
of
heauen
,
saith
Christ
:
so
,
except
our
righteousnesse
exceede
the
righteousnesse
of
the
Turkes
and
Saracens
we
cannot
be
saued
.
Therefore
as
we
defie
Poperie
,
so
we
must
be
carefull
to
imitate
Christ
,
and
to
glorifie
him
by
the
subduing
of
our
carnall
lustes
and
desires
.
The
commendation
that
Saint
Paul
gaue
vnto
the
Thessalonians
was
,
they
turned
from
their
idols
vnto
the
liuing
God
.
1.
Thes.
1.9
.
But
what
commendation
shall
we
deserue
if
we
forsake
Poperie
and
serue
other
sinnes
?
if
we
leaue
the
Papistes
and
ioyne
with
Atheists
,
Machiauels
,
and
Libertines
?
The
yoking
of
a
Christian
,
Dauid
calleth
a
waining
of
the
soule
:
to
shew
,
that
we
long
after
libertie
,
Thou
shalt
guide
me
by
thy
counsell
,
shall
follow
with
Dauid
,
and
say
assuredly
,
Afterward
thou
wilt
receiue
me
to
glorie
.
And
he
that
is
not
come
to
that
point
,
they
shall
eate
of
the
fruite
of
their
owne
way
,
and
be
filled
with
their
owne
deuises
.
To
which
the
Apostle
agreeth
,
and
telleth
the
men
of
Belial
:
that
as
they
regard
not
to
know
God
,
Those
mine
enemies
which
would
not
that
I
should
raigne
ouer
them
bring
hither
,
and
slay
them
before
me
.
A
fearefull
thing
:
therfore
the
children
of
God
pray
heartily
:
Thy
will
be
done
in
earth
ô
heauenly
Father
,
as
it
is
in
heauen
:
Not
vnto
vs
(
ô
Lord
)
not
vnto
vs
,
but
to
thy
name
giue
the
praise
:
fighting
continually
against
their
affections
,
because
they
fight
against
their
soules
.
And
as
the
oxe
is
not
readie
to
worke
,
vntill
he
be
vnder
the
yoke
,
so
Gods
children
thinke
not
themselues
readie
to
serue
God
,
vntill
they
haue
put
on
the
yoke
of
Christ
:
I
am
readie
ô
Lord
to
do
thy
will
.
And
this
shall
be
a
singular
comfort
vnto
vs
at
the
houre
of
death
,
to
remember
that
we
haue
striuen
against
our
affections
,
and
earnestly
laboured
,
and
prayed
to
obey
God
,
which
the
man
of
Belial
,
or
lawlesse
dissolute
person
neuer
did
.
And
so
much
of
the
wicked
mans
first
name
.
The
second
tearme
or
name
that
is
here
giuen
to
the
wicked
man
,
Ish
auén
,
vir
nihili
,
saith
Tremelius
:
that
is
,
a
man
of
no
worth
:
Auen
signifieth
both
iniquitie
and
vanitie
:
therfore
the
house
of
idols
is
called
Beth-auen
,
because
idols
are
vaine
things
,
and
idolaters
are
vaine
&
wicked
persons
:
therefore
lawlesse
loose
men
are
called
Ishim
auen
:
because
such
are
both
vaine
and
wicked
,
yea
more
,
full
of
vanitie
and
iniquitie
.
First
,
they
are
vnprofitable
,
pursuing
(
as
it
were
)
the
wind
and
the
smoke
:
secondly
,
they
are
practisers
of
mischiefe
and
wrong
.
It
was
well
with
vs
when
we
made
cakes
for
the
Queene
of
heauen
:
as
many
say
now
adaies
:
It
was
neuer
merry
world
since
we
had
so
much
preaching
:
it
was
a
good
world
when
we
could
go
to
the
Abbeys
and
other
religious
houses
,
and
haue
our
bellies
full
of
good
cheare
for
nothing
.
Ieremie
is
a
babler
(
said
they
)
and
preaching
is
babling
,
say
these
.
But
what
were
they
and
these
too
?
Surely
but
Ishimauen
,
prophane
persons
.
I
haue
walked
ô
Lord
in
thy
truth
:
and
presently
addeth
:
I
haue
not
haunted
with
vaine
persons
,
neither
keepe
I
companie
with
the
dissemblers
:
I
haue
hated
the
assembly
of
the
euill
,
and
not
companied
with
the
wicked
:
to
shew
,
that
whosoeuer
consorteth
himselfe
with
vaine
and
euill
companie
,
cannot
walke
in
the
waies
of
the
Lord
:
and
therefore
let
them
that
desire
to
walke
in
the
waies
of
Gods
truth
,
take
heede
that
they
haunt
not
with
vaine
persons
,
but
hate
the
assemblies
of
the
wicked
,
as
Dauid
did
.
And
further
here
is
to
be
obserued
a
difference
betweene
Adam
and
Ish
:
they
mind
earthly
things
:
Phil.
3.19
.
A
God
they
haue
,
but
it
is
their
belly
:
a
glorie
they
haue
,
but
it
is
their
shame
:
enemies
they
are
,
but
it
is
to
the
crosse
of
Christ
:
and
an
end
they
haue
,
but
it
is
damnation
,
saith
the
Apostle
.
Ish
also
is
a
man
,
but
it
noteth
a
man
of
strength
,
and
signifieth
strength
:
of
the
Latines
it
is
translated
vir
,
à
virtute
:
that
is
,
a
man
of
manhood
,
or
strong
of
strength
,
or
vertuous
of
vertue
:
because
if
manhood
,
strength
and
vertue
be
not
found
in
man
,
where
should
they
be
looked
for
?
And
Adam
is
translated
homo
de
humo
:
that
is
,
taken
out
of
the
ground
,
because
of
all
that
God
made
nothing
was
made
of
the
earth
but
man
.
And
in
our
English
toung
we
say
of
one
that
is
valiant
,
vertuous
and
actiue
,
that
is
a
man
indeed
.
And
the
Philosopher
could
say
by
the
light
of
nature
:
non
vestis
sed
virtus
facit
hominem
:
Not
vestures
,
but
vertues
make
a
man
:
which
is
quite
mistaken
in
these
daies
,
and
that
saying
wholly
inuerted
:
for
most
men
hold
,
and
by
their
practise
do
vphold
,
that
non
virtus
sed
vestis
,
not
vertue
but
brauery
makes
a
man
.
But
why
is
Belial
called
Ish
,
which
is
a
word
of
strength
,
vertue
and
perfection
?
What
vertue
,
excellencie
,
or
perfection
is
in
earthly
vaine
Belial
?
Surely
no
goodnesse
is
in
him
,
and
yet
is
he
Ish
,
he
is
vir
,
a
man
indeede
;
but
a
man
whose
strength
is
wholly
applyed
to
vanitie
.
They
are
wise
(
saith
Ieremie
)
but
it
is
to
do
euill
:
They
are
expert
(
saith
Esay
)
but
it
is
to
drinke
wine
and
strong
drinke
:
They
can
take
no
rest
(
saith
Salomon
)
but
it
is
onely
till
they
haue
made
some
to
fall
.
Such
were
they
that
watched
all
night
to
take
Christ
:
they
were
Ishim
,
men
indeed
.
They
ranne
to
fetch
him
vineger
with
gall
to
drinke
,
which
wold
not
go
nor
creep
for
a
drop
of
cold
water
to
haue
done
him
good
.
Such
are
all
those
lawlesse
and
dissolute
persons
,
that
can
beate
their
braines
,
and
breake
their
sleepe
,
and
go
late
to
bed
,
and
rise
early
in
the
morning
,
and
trauell
hard
all
day
,
yea
day
and
night
,
by
sea
and
by
land
,
farre
and
neare
,
refusing
no
paines
,
neither
sparing
for
any
cost
,
nor
fearing
any
colours
,
but
most
audaciously
put
forth
themselues
to
speake
,
&
to
practise
what
mischiefe
they
can
against
godlinesse
and
vertue
,
against
honest
men
and
good
causes
,
and
standing
as
stoutly
in
defence
of
vanity
and
wickednesse
.
These
haue
a
kind
of
felicitie
and
dexteritie
in
gracing
of
the
bad
,
and
in
disgracing
of
the
good
,
and
do
very
often
strongly
preuaile
in
wicked
enterprises
.
And
this
must
teach
vs
,
first
,
not
to
be
dismaied
when
iniquitie
doth
preuaile
:
for
the
very
names
that
are
giuen
to
wicked
men
do
shew
no
lesse
,
but
they
shall
preuaile
for
a
time
,
which
is
to
verifie
the
Prophesie
of
our
Sauiour
Christ
,
who
foretold
that
before
the
end
of
the
world
,
wickednesse
should
preuaile
,
and
iniquitie
get
the
vpper
hand
.
Secondly
,
it
doth
admonish
the
children
of
God
,
who
are
haters
of
wickednesse
,
to
be
Ishim
,
that
is
,
strong
,
and
wise
,
and
valiant
,
for
God
and
good
causes
:
as
Ish-auen
,
the
vaine
man
is
for
the
Diuell
and
wicked
enterprises
.
My
brethren
watch
ye
,
stand
fast
in
the
faith
,
quit
you
like
men
,
and
be
strong
.
THE
III.
SERMON
.
PRO.
6.12
.
Walketh
with
a
froward
mouth
,
&c.
WE
haue
heard
of
the
names
of
Belial
:
He
walketh
with
a
froward
mouth
:
or
as
Tremelius
translateth
it
,
ore
peruerso
,
with
a
wry
mouth
,
or
a
mouth
drawne
out
of
fashion
.
The
mouth
is
put
here
Metonymicè
,
for
that
which
proceedeth
out
of
the
mouth
:
[
1
](A17330-e19160-b)
1
Of
his
speeches
.
&
that
is
,
froward
speeches
,
and
crooked
constructions
,
&c.
Walking
is
put
Metaphorically
,
for
a
custome
and
continuance
in
the
said
frowardnesse
.
And
albeit
I
deny
not
,
but
that
sometime
the
man
of
Belial
may
stumble
vpon
a
good
word
,
or
yeeld
a
good
reason
,
or
vtter
a
wise
sentence
,
or
speake
to
one
friendly
,
or
salute
courteously
,
or
discourse
learnedly
,
or
determine
iudicially
,
&c.
all
which
Belial
can
do
,
when
he
is
not
prouoked
to
anger
,
or
when
he
is
soothed
,
or
is
in
his
good
moode
(
as
they
say
:
)
yet
for
all
this
,
he
is
noted
for
one
that
walketh
with
a
froward
mouth
,
because
commonly
,
and
for
the
most
part
,
his
words
are
peeuish
and
peruerse
:
and
ordinarily
like
Nabal
he
is
,
who
was
so
wicked
,
denominatio
fit
â
maiori
partè
,
the
denomination
of
any
thing
(
say
Logitians
)
is
taken
from
the
greatest
part
:
as
the
Blackmore
is
called
blacke
,
though
his
teeth
be
white
,
because
all
his
bodie
is
blacke
.
That
a
froward
mouth
is
a
note
of
a
wicked
man
,
shall
easily
appeare
,
if
we
consider
two
things
.
First
,
the
right
vse
of
his
tongue
,
or
the
end
for
which
it
was
giuen
.
Secondly
,
the
true
difference
betweene
the
wicked
and
the
godly
in
the
vse
and
abuse
of
the
tongue
.
Of
the
first
he
may
be
instructed
in
diuerse
places
of
the
Scripture
:
but
especially
three
.
One
is
in
the
old
Testament
,
the
other
two
are
in
the
new
:
that
in
the
old
Testament
is
the
45.
Psalme
,
where
in
the
beginning
of
the
Psalme
,
the
Psalmist
calleth
his
toung
,
the
pen
of
a
readie
writer
.
Shall
not
my
maker
confound
me
,
if
I
giue
titles
vnto
men
?
But
from
this
place
of
the
Psalme
we
may
learne
,
that
our
toungs
are
giuen
vs
,
chiefly
to
set
foorth
the
glorie
of
God
,
Let
no
corrupt
communication
(
saith
he
)
proceed
out
of
your
mouths
,
but
that
which
is
good
to
the
vse
of
edifying
,
that
it
may
minister
grace
vnto
the
hearers
:
and
grieue
not
the
holy
Spirit
of
God
,
by
which
ye
are
sealed
vnto
the
day
of
redemption
.
Let
all
bitternesse
and
anger
,
and
wrath
,
crying
,
and
euill
speaking
be
put
away
from
you
,
with
all
maliciousnesse
:
be
ye
courteous
one
to
another
.
To
shew
,
Be
not
deceiued
(
saith
the
Apostle
in
another
place
:
1.
Cor.
15.
)
euill
words
corrupt
good
manners
:
to
shew
,
that
some
thinke
otherwise
,
but
they
are
deceiued
.
There
be
two
sorts
of
people
that
are
deceiued
with
a
wrong
opinion
as
touching
euill
words
.
First
,
he
that
speaketh
them
:
next
,
they
that
heare
them
:
and
neither
of
both
suspecting
any
hurt
to
grow
thereby
:
be
not
deceiued
.
The
wicked
and
prophane
person
will
not
sticke
to
say
,
that
though
he
doth
accustome
his
mouth
to
swearing
,
and
filthie
talking
,
and
all
maner
of
vile
ribaldrie
,
yet
he
hath
as
honest
a
heart
as
the
best
of
them
all
,
and
meaneth
no
hurt
.
Of
the
same
mind
also
are
they
that
find
eares
to
heare
,
and
memorie
to
beare
away
all
such
filthie
communications
,
(
yea
they
can
remember
such
things
better
then
words
of
grace
)
but
they
are
deceiued
(
saith
the
Apostle
)
for
euill
words
do
corrupt
good
manners
.
And
as
they
do
corrupt
good
manners
,
corruptio
vnius
est
generatio
alterius
:
the
corruption
of
one
thing
is
the
generation
of
another
:
as
in
nature
we
see
the
corruption
of
the
egge
,
is
the
breeding
either
of
a
bird
,
or
else
of
rottennesse
and
stink
:
and
the
turning
of
the
wine
is
the
making
of
that
which
was
sweete
wine
,
to
become
sharpe
vineger
:
and
the
corrpuption
of
the
graine
in
the
earth
,
is
the
generation
either
of
a
new
blade
of
corne
,
or
else
of
a
weed
:
euen
so
the
corruption
of
good
manners
is
the
generation
of
euill
conditions
:
the
corruption
of
chastitie
is
the
begetting
of
incontinencie
:
the
death
of
humilitie
is
the
life
of
pride
:
the
corruption
of
faith
is
the
generation
of
infidelity
:
the
corruption
of
sobrietie
is
the
procreation
of
drunkennesse
:
and
the
decay
of
pietie
is
the
setting
vp
of
prophanenesse
.
And
is
all
this
no
hurt
?
Is
there
no
hurt
in
euill
words
,
which
be
as
infectious
and
daungerous
to
good
manners
,
as
any
plague
,
sore
is
to
the
bodie
?
giue
not
place
to
the
diuell
,
as
if
the
diuell
did
lodge
in
a
wrathfull
heart
.
Which
cannot
be
but
to
the
grieuing
of
the
spirit
of
God
,
who
is
thereby
(
as
much
as
lieth
in
vs
)
dispossessed
of
his
hold
&
inheritance
.
For
wold
it
not
grieue
any
man
to
be
either
annoyed
in
his
owne
house
,
or
put
out
of
his
inheritance
which
he
hath
dearely
purchased
and
paied
for
?
And
will
it
not
much
more
grieue
and
offend
Gods
spirit
to
be
dispossessed
of
his
owne
inheritance
,
which
God
hath
purchased
with
his
owne
bloud
:
Act.
20.28
.
and
to
haue
the
diuell
set
vp
in
his
place
like
an
vsurper
?
And
grieue
not
the
holy
spirit
of
God
:
vsing
that
as
a
reason
why
we
should
not
suffer
corrupt
communications
to
proceed
out
of
our
mouthes
.
For
,
though
there
be
in
all
men
naturall
corruption
and
infirmitie
,
which
is
bred
and
borne
with
them
,
yet
by
the
grace
of
God
,
it
is
so
suppressed
and
corrected
in
the
regenerate
,
Let
no
corrupt
communication
proceede
out
of
your
mouths
.
For
it
is
said
in
Gen.
6.5
.
that
the
imaginations
of
mans
heart
are
euill
continually
.
But
if
lewd
speeches
haue
libertie
to
proceede
out
of
our
mouthes
:
that
is
,
at
pleasure
to
go
and
come
,
like
a
maister
of
a
familie
,
that
is
a
signe
that
Sathan
hath
wonne
the
hold
,
and
keepeth
possession
of
the
heart
.
And
on
the
contrarie
,
when
good
words
are
frequent
and
vsual
in
the
mouth
,
it
is
a
signe
that
Gods
spirit
doth
beare
rule
:
though
now
and
then
by
reason
of
our
naturall
corruption
that
still
remaineth
in
vs
,
some
crooked
thoughts
wil
breake
in
to
our
minds
,
and
some
froward
speeches
will
breake
foorth
at
our
mouthes
by
force
,
or
by
stealth
,
while
we
be
not
so
watchfull
as
we
should
be
.
[
1
](A17330-e19780-b)
1
Of
a
bit
in
a
horse
mouth
.
the
horse
will
stumble
,
or
go
which
way
he
lift
,
or
cast
his
rider
:
if
it
be
pulled
in
too
much
,
the
horse
will
either
stand
still
or
else
go
backe
,
or
rise
vp
to
the
daunger
of
the
rider
.
So
the
tongue
if
it
be
too
silent
,
too
fearefull
,
and
too
much
restrained
,
the
owner
shall
make
no
way
in
his
heauenly
iourney
,
he
shall
not
be
able
to
keep
companie
with
others
:
it
will
make
his
affections
rise
vp
with
desperate
cogitations
to
his
own
hurt
:
neither
shall
God
haue
his
due
praise
of
that
member
which
he
ought
to
haue
:
neither
shall
man
reape
that
benefite
thereof
,
which
we
owe
vnto
him
:
as
it
falleth
out
when
men
are
so
tong-tyed
,
that
they
will
not
preach
nor
reproue
sinne
,
when
they
are
called
thereunto
,
and
when
others
will
not
affoord
their
neighbour
their
testimonie
or
witnesse
in
time
of
neede
to
do
him
good
.
And
againe
,
if
it
be
let
go
too
loose
,
and
suffered
to
be
too
bold
,
then
it
will
fling
out
,
and
runne
riot
(
as
the
saying
is
)
to
the
shame
of
the
speaker
and
griefe
of
the
hearers
.
Secondly
,
he
likeneth
it
to
the
rudder
of
a
shippe
,
[
2
](A17330-e19790-b)
2
Of
a
rudder
in
a
shippe
.
which
is
to
rule
the
ship
,
and
to
direct
her
course
:
whose
benefite
(
if
it
be
well
stirred
)
redoundeth
to
many
,
to
the
Pilote
himselfe
who
doth
guide
it
,
to
the
owners
,
to
the
mariners
,
and
to
the
whole
ship
,
with
all
that
is
in
it
:
and
so
on
the
other
side
is
the
daunger
as
great
and
manifold
,
if
it
be
not
well
ordered
and
stirred
.
So
the
tongue
is
so
to
be
vsed
,
as
that
thereby
the
bodie
may
be
well
ordered
,
the
affections
may
be
bridled
,
others
may
be
preserued
,
and
all
may
be
edified
,
by
counselling
some
,
by
instructing
some
,
by
admonishing
others
,
by
comforting
others
,
and
by
praying
for
all
,
and
interpreting
all
things
in
the
best
part
.
Which
graces
whosoeuer
hath
attained
vnto
,
hath
attained
to
an
excellent
thing
:
Iam.
3.2
.
Yea
,
a
man
of
wisedome
(
saith
Salomon
)
spareth
his
speech
,
and
he
that
vnderstandeth
is
of
an
excellent
spirit
:
Prou.
17.27
.
So
that
by
the
testimonie
of
Dauid
,
Paule
,
and
Iames
,
it
appeareth
,
that
the
end
why
the
toung
was
giuen
vnto
man
,
was
to
praise
God
who
gaue
it
,
They
are
licentious
(
saith
the
Psalmist
)
and
speake
wickedly
,
they
talke
presumptuously
.
And
of
such
was
the
Prophet
Ezechiel
warned
.
They
shall
sit
and
heare
thee
as
my
people
vse
to
do
,
but
with
their
mouths
they
will
make
iests
of
thee
.
These
are
they
that
S.
Paul
saith
are
deliuered
vp
of
God
in
his
iudgement
vnto
a
reprobate
mind
,
Out
of
the
aboundance
of
the
heart
the
mouth
speaketh
(
saith
our
Sauiour
Christ
:
The
righteous
will
speake
of
wisedome
(
saith
the
Psalmist
)
and
his
tongue
will
talke
of
iudgement
,
for
the
law
of
God
is
in
his
heart
:
to
shew
that
if
wisedome
be
in
the
heart
it
will
appeare
in
the
tongue
,
and
so
will
folly
too
.
To
conclude
this
point
:
If
any
seeme
to
be
religious
,
(
saith
Iames
)
and
refraineth
not
his
tongue
,
but
deceiueth
his
owne
heart
,
this
m●ns
religion
in
vaine
.
This
doctrine
reproueth
two
sorts
of
persons
.
First
,
such
as
thinke
they
need
not
care
what
they
say
,
so
that
they
speake
the
truth
,
and
speake
neither
fellony
nor
treason
.
The
Lord
cut
off
all
flattering
lippes
,
and
the
tongue
that
speaketh
proud
things
:
which
haue
sayd
;
with
our
tongue
we
will
preuaile
,
our
lips
are
our
owne
,
who
is
Lord
ouer
vs
?
Now
,
these
are
such
as
will
be
carefull
inough
for
speaking
of
treason
,
or
fellony
,
or
any
thing
that
may
beare
any
action
at
law
(
although
sometime
through
the
iudgement
of
God
they
are
ouerreached
and
taken
in
their
owne
craftinesse
before
they
were
aware
.
)
But
with
their
flattering
and
deceitfull
lips
they
do
much
mischiefe
:
and
howsoeuer
they
may
shift
in
the
world
,
yet
for
so
much
as
they
walke
with
a
froward
mouth
,
the
Lord
hath
branded
them
in
his
word
for
wicked
men
of
Belial
.
Secondly
,
As
he
that
faineth
himselfe
madde
,
casteth
firebrands
,
arrowes
,
and
mortal
things
:
so
dealeth
the
deceitfull
man
with
his
friend
,
and
saith
,
am
I
not
in
sport
?
who
walketh
with
a
froward
mouth
:
And
so
much
for
the
qualitie
of
Belials
speeches
:
now
for
the
quantitie
of
his
frowardnesse
:
it
is
to
be
noted
where
he
saith
,
he
[
walketh
.
]
This
word
(
walketh
)
is
a
Metaphor
,
He
that
sinneth
not
with
his
tongue
is
a
perfect
man
.
But
as
Dauid
,
and
Moses
,
and
Iob
,
and
Ieremy
did
all
striue
against
such
imperfections
,
&
vnruly
affections
,
so
do
the
godly
:
&
hauing
once
ouercome
them
by
the
renuing
grace
of
Gods
holy
Spirit
,
I
thought
(
saith
Dauid
)
I
will
take
heed
to
my
wayes
,
that
I
offend
not
with
my
toung
,
I
will
keep
my
mouth
bridled
while
the
wicked
are
in
my
sight
.
Gods
children
are
far
from
the
nature
of
wicked
Belial
,
which
vse
to
say
:
What
?
which
of
you
sweare
not
sometime
?
which
of
you
be
not
froward
somtime
?
be
not
moued
somtime
?
be
not
impatient
somtime
?
Yea
,
indeed
it
is
true
,
but
yet
the
godly
may
answer
them
againe
,
We
walk
not
with
a
froward
mouth
as
Belial
doth
:
And
indeede
the
custome
of
any
sinne
is
very
dangerous
:
the
continuall
driuing
at
the
wedges
,
Can
a
blacke
Moore
change
his
skin
,
or
a
Leapord
his
spots
(
saith
Ieremy
?
)
No
more
can
this
people
do
well
,
which
haue
accustomed
themselues
all
dayes
of
their
life
to
do
euill
.
The
former
is
a
thing
impossible
in
nature
,
Custome
taketh
away
the
feeling
of
sinne
.
How
an
euill
custom
may
be
broken
off
.
The
folly
of
those
that
thinke
custome
will
excuse
them
and
grace
them
.
Another
difference
betweene
the
wicked
and
the
godly
.
Zeale
in
the
godly
seemeth
to
be
frowardnesse
.
The
smoth
words
of
the
wicked
are
dangerous
.
or
go
on
still
desperatly
,
then
go
backe
againe
:
yea
custome
is
another
nature
,
and
taketh
away
the
very
sence
and
feeling
of
sinne
.
But
if
any
man
hath
walked
in
any
dangerous
custome
,
and
would
be
rid
of
such
a
haunting
spirite
and
dangerous
customer
,
let
him
resolue
with
himself
to
endure
much
striuing
,
and
fighting
,
and
much
paine
,
and
many
blowes
and
buffetings
of
Sathan
,
and
therefore
must
be
very
earnest
with
God
by
continuall
prayer
,
for
the
creating
of
a
new
heart
,
and
renewing
of
a
right
spirite
within
him
.
But
most
wretched
are
those
fooles
,
and
monstrous
is
the
folly
of
them
,
who
instead
of
fearing
the
custome
of
sinne
,
and
praying
vnto
God
for
grace
against
it
,
do
take
it
as
a
sufficient
plea
,
and
defence
for
themselues
(
being
admonished
to
leaue
their
sin
)
to
say
,
Sir
it
is
my
custome
,
you
must
beare
with
me
:
yea
accompt
it
a
grace
vnto
them
to
do
as
the
custome
hath
beene
of
their
forefathers
,
though
it
be
neuer
so
wicked
.
Againe
,
further
we
are
to
note
,
that
euen
in
outward
shew
,
there
is
great
difference
between
the
wicked
and
the
godly
,
least
we
condemne
the
iust
and
the
innocent
causelesse
.
The
godly
seem
sometime
to
speak
frowardly
,
when
it
is
indeede
earnestly
,
and
zealously
for
Gods
glorie
.
The
wicked
for
the
most
part
are
crosse
,
&
when
they
speak
most
faire
,
and
vtter
words
most
smooth
(
which
formally
they
can
do
at
their
pleasure
,
per
artem
adulandi
,
by
the
art
of
flattering
)
then
are
they
most
dangerous
,
like
Ioab
who
in
saluting
and
embracing
slue
his
brother
Abner
,
and
like
Iudas
the
traitour
,
who
with
a
kind
kisse
(
in
shew
)
betraied
his
Maister
Christ
.
The
godly
are
most
moued
for
the
glorie
of
God
:
the
wicked
are
most
moued
for
their
owne
glorie
:
Reprehension
wholesom
,
thogh
not
toothsome
.
2.
Tim.
4.3
True
loue
appeareth
in
plaine
dealing
.
Reprehension
indeed
hath
a
sting
(
as
the
saying
is
)
which
is
not
very
toothsome
,
but
it
is
very
wholesome
,
and
it
is
not
doctrine
,
but
wholesome
doctrine
(
saith
Paule
to
Timothy
)
which
men
cannot
endure
.
The
father
seemeth
to
be
out
of
patience
with
his
child
when
he
seuerely
rebuketh
and
correcteth
him
,
but
then
is
he
most
tender
ouer
him
,
and
carefull
for
his
good
.
So
the
fathers
of
our
soules
seeme
to
be
our
enemies
when
they
sharply
rebuke
vs
for
our
sinnes
,
but
then
they
loue
vs
most
,
and
are
most
desirous
(
or
at
least
should
be
)
that
we
might
be
saued
:
Am
I
Paule
become
your
enemie
,
because
I
tell
you
the
truth
?
(
saith
the
Apostle
to
the
Galathians
:
)
to
shew
,
that
if
we
tell
men
the
truth
without
flattery
,
we
shall
be
counted
their
enemies
.
The
more
I
loue
(
saith
the
same
Apostle
to
the
same
people
)
the
lesse
am
I
loued
:
too
much
learning
maketh
thee
madde
(
saith
Festus
.
)
And
were
not
the
Apostles
words
esteemed
as
words
of
drunken
men
,
when
they
were
filled
with
the
holy
Ghost
?
blessed
are
they
(
saith
Dauid
)
because
they
walke
not
in
the
counsell
of
the
wicked
,
nor
stand
in
the
way
of
sinners
.
The
grace
of
God
is
abounding
(
sayth
Paule
)
through
our
sinne
,
Now
let
vs
praise
God
.
THE
IIII.
SERMON
.
PROV.
6.13.14
.
He
maketh
a
signe
with
his
eyes
,
he
signifieth
with
his
feete
,
he
instructeth
with
his
fingers
.
Lewd
things
are
in
his
hart
.
WE
haue
heard
before
of
Belials
froward
mouth
,
leud
things
are
in
their
harts
.
They
are
only
signes
without
the
things
signified
,
like
an
Iuy-bush
ouer
a
doore
,
where
no
wine
is
in
the
house
.
The
wicked
that
make
them
,
are
like
the
wicked
Scribes
and
Pharises
,
who
vnder
colour
of
long
prayer
,
studied
how
to
deuoure
,
yea
deuoured
indeed
(
as
Christ
saith
)
widowes
houses
.
They
are
also
not
vnlike
to
players
on
a
stage
,
who
come
forth
with
long
beards
and
side
gownes
,
like
graue
Senators
and
wise
Counsellors
,
when
notwithstanding
there
is
neither
grauity
nor
wisedome
in
them
.
And
as
Belial
playeth
the
counterfeit
in
religious
exercises
,
to
couer
(
with
signes
of
holinesse
)
the
leud
things
of
his
hart
:
so
also
in
his
ciuill
conuersation
and
dealing
amongst
men
,
They
make
signes
with
their
eyes
,
they
signifie
with
their
feete
,
&
instruct
with
their
fingers
,
but
leud
things
are
in
their
harts
.
And
againe
,
as
the
man
of
Belial
and
vaine
man
,
doth
oftentimes
play
the
counterfeit
both
in
religion
and
ciuility
,
making
signes
of
that
which
is
not
in
him
,
yea
only
to
couer
the
leudnesse
that
is
in
him
:
so
sometimes
also
doth
he
both
openly
declare
by
signes
and
gestures
,
the
vanity
and
lightnesse
of
his
heart
:
and
as
cunningly
likewise
by
signes
and
gestures
both
practise
,
and
also
teach
mischiefe
and
leudnesse
,
when
he
is
amongst
his
companions
.
And
certainly
,
when
the
outward
gestures
of
the
body
,
and
the
parts
thereof
are
not
according
to
simplicity
,
it
must
needs
proceed
from
some
euill
that
is
in
the
hart
.
Now
,
this
noting
and
marking
of
a
lawlesse
person
by
his
gestures
,
&
externall
behauiour
,
doth
teach
vs
many
very
profitable
lessons
worthy
our
best
consideration
.
-
1
The
seuere
precisenesse
,
and
precise
seuerity
of
the
word
of
God
,
which
looketh
into
the
very
gestures
of
the
body
:
as
the
motion
of
the
eyes
,
of
the
feete
,
and
the
fingers
,
&c.
-
2
The
tyranny
of
sin
,
which
exerciseth
all
the
parts
of
the
body
,
domineering
ouer
the
whole
man
.
-
3
The
nature
of
hypocrisie
,
and
how
it
is
descried
in
the
outward
parts
,
and
gestures
of
the
body
.
-
4
The
cunning
of
the
wicked
,
who
can
teach
sinne
,
and
set
forward
mischiefe
and
leudnesse
,
euen
by
signes
and
gestures
.
-
5
Lastly
,
the
aptnesse
and
pronnesse
of
our
nature
to
learne
euill
,
euen
by
signes
▪
gestures
,
and
dumbe
shewes
.
Of
euery
one
of
these
a
little
:
and
first
,
of
the
strictnesse
,
and
seuere
precisenesse
of
the
word
of
God
,
in
marking
and
noting
the
very
motions
of
the
body
,
and
euery
part
thereof
.
The
Lord
we
see
plainly
noteth
the
very
gestures
of
the
body
,
He
maketh
a
signe
with
his
eyes
,
he
signifieth
with
feete
,
instructeth
with
his
fingers
.
And
according
to
this
rule
must
we
liue
:
by
this
card
must
we
saile
,
making
(
as
the
Scripture
teacheth
vs
)
straite
steppes
vnto
godlinesse
.
So
farre
are
we
from
teaching
men
liberty
to
sinne
(
as
the
wicked
Belials
of
popery
slanderously
charge
the
Preachers
of
the
Gospell
)
that
we
allow
not
men
so
much
liberty
as
to
make
signes
to
any
euill
purpose
,
the
grace
of
God
hath
appeared
(
sayth
the
Apostle
to
Titus
)
to
teach
vs
not
onely
to
denie
vngodlinesse
and
worldly
lusts
,
but
also
to
liue
soberly
,
godly
and
righteously
in
this
present
world
.
Which
sobriety
mentioned
by
the
Apostle
in
that
place
,
is
opposite
vnto
all
lightnesse
,
and
scandalous
behauiour
which
appeareth
as
well
in
the
gestures
of
the
body
,
as
in
other
things
.
Some
in
their
wanton
and
light
behauiour
are
both
offensiue
to
the
godly
,
Wisedome
shineth
in
the
face
of
the
prudent
.
Many
are
ashamed
to
speake
what
they
thinke
,
but
yet
by
signes
and
gestures
they
will
shew
what
they
desire
:
If
these
should
hold
their
peace
(
saith
Christ
)
pointing
to
his
disciples
which
praised
him
)
the
very
stones
would
cry
.
So
,
if
the
toung
be
silent
,
the
eyes
,
the
fingers
,
and
the
feete
will
speake
.
Therfore
euery
member
must
be
sanctified
,
&
made
a
weapon
of
righteousnesse
.
This
seuerity
of
the
word
of
God
is
it
that
troubleth
all
the
world
:
It
is
counted
too
great
precisenesse
to
liue
so
strictly
:
We
cannot
looke
awry
now
adayes
(
say
some
)
but
we
shall
be
told
of
it
in
the
Pulpit
.
Ah
(
sayth
another
)
the
world
is
come
to
a
good
passe
indeed
,
we
must
now
go
to
the
schoole
of
good
manners
againe
;
Ishim
auen
,
lawlesse
and
dissolute
persons
,
vaine
and
foolish
people
,
such
as
haue
cast
off
Gods
yoke
from
them
:
and
like
them
that
sayd
of
Christ
.
We
will
not
haue
this
man
to
raigne
ouer
vs
:
come
let
vs
breake
their
bands
asunder
,
and
cast
their
cords
from
vs
:
our
tongues
are
our
owne
,
we
may
speake
what
we
list
,
who
shall
controule
vs
?
and
so
are
our
eyes
too
,
and
our
fingers
too
,
and
our
feete
too
,
we
will
looke
,
and
go
,
and
gesture
it
as
we
list
,
and
what
hath
any
man
to
do
with
our
gestures
?
These
are
right
men
of
Belial
indeed
,
whom
the
Lord
(
that
sitteth
in
the
heauens
)
doth
laugh
to
scorne
,
and
shall
haue
in
great
derision
when
destruction
shall
come
suddenly
vppon
them
in
his
wrath
:
yea
he
shall
vexe
them
in
his
sore
displeasure
,
and
breake
them
in
peeces
like
a
potters
vessell
,
if
they
be
not
wise
vnto
repentance
in
time
,
euen
before
his
wrath
be
kindled
,
yea
but
a
little
.
This
precisenesse
that
the
profane
Belials
of
the
world
haue
in
so
much
contempt
,
Walke
circumspectly
saith
he
,
like
wise
men
:
as
if
our
life
were
a
iourney
to
be
walked
,
vpon
a
narrow
bridge
ouer
a
deepe
water
,
ouer
which
there
is
no
safe
passage
if
a
man
go
leaping
,
and
skipping
,
and
gazing
about
him
,
as
those
that
wander
and
roue
at
scope
in
the
wide
fields
:
So
much
for
the
first
point
.
Now
the
second
thing
that
we
haue
to
obserue
,
Let
not
sinne
raigne
in
your
mortall
bodies
,
to
obey
the
lustes
thereof
,
neither
giue
you
your
members
as
weapons
of
vnrighteousnesse
and
vncleannesse
.
To
shew
,
what
a
tyrant
sinne
is
,
who
when
he
hath
gotten
hold
in
the
heart
of
a
wicked
man
,
will
domineere
ouer
his
whole
bodie
,
and
euery
member
shall
serue
as
a
weapon
to
fight
withall
in
the
defence
of
sinne
,
and
to
the
offence
of
vertue
.
I
say
to
one
come
,
and
he
commeth
,
to
another
go
and
he
goeth
(
saith
the
Centurion
:
)
but
this
tyrant
doth
but
looke
vppon
men
,
and
they
feare
him
:
he
doth
not
fawne
vpon
men
,
and
they
affect
him
:
he
doth
but
make
a
signe
with
his
eyes
,
and
signifie
with
his
going
,
and
instruct
by
holding
vp
of
his
finger
,
and
it
is
inough
to
make
men
go
and
come
at
his
pleasure
.
Take
heed
and
beware
of
the
leuen
of
the
Pharisees
,
ex
pede
Herculem
,
ex
vngue
leonem
:
Hercules
was
known
by
his
footsteps
,
the
lion
is
known
by
his
paw
,
though
he
shew
nothing
else
:
the
wolse
by
his
howling
,
though
he
be
clothed
in
a
sheeps
skin
:
&
the
asse
(
howsoeuer
he
be
disguised
)
by
his
braying
,
&
by
the
length
of
his
eares
wil
be
known
to
be
but
an
asse
.
Out
of
the
abundance
of
the
hart
the
mouth
speaketh
.
And
there
are
other
signes
also
to
know
a
man
of
Belial
by
(
we
see
)
as
well
as
by
his
mouth
:
his
hypocrisy
wil
break
out
into
gestures
:
Amen
.
Now
let
vs
pray
.
THE
V.
SERMON
.
PROV.
6.14
.
Leud
things
are
in
his
heart
.
WE
haue
heard
before
,
how
vaine
and
lawlesse
the
man
of
Belial
is
,
Leud
things
are
in
his
heart
:
as
if
he
should
say
,
it
is
no
maruell
though
his
behauiour
be
so
bad
and
barbarous
,
so
vile
and
full
of
leud
actions
,
when
his
heart
,
which
is
the
fountaine
of
all
his
actions
,
is
full
of
leude
things
.
Then
first
,
here
let
vs
consider
what
is
meant
by
the
hart
.
And
next
,
what
profitable
doctrines
may
be
gathered
from
this
sentence
:
and
the
coherence
thereof
with
the
rest
of
the
wicked
mans
description
.
Let
the
hid
man
of
the
heart
be
meeke
and
quiet
:
sometime
for
the
thoughts
and
affections
,
for
the
will
and
vnderstanding
:
as
in
1.
King
.
3.9
.
Giue
me
an
vnderstanding
heart
:
the
prayer
of
Salomon
.
That
is
,
giue
vnderstanding
vnto
my
hart
,
mind
,
or
soule
:
for
hee
had
a
hart
before
.
So
that
in
the
heart
is
vnderstanding
,
but
in
the
wicked
it
is
leud
vnderstanding
,
because
he
vnderstandeth
leude
and
vile
things
best
.
And
in
Gen.
6.5
.
it
is
said
,
The
imaginations
of
the
thoughts
of
mans
heart
were
euill
continually
:
to
shew
,
that
thoughts
and
imaginations
lodge
in
the
heart
:
but
in
the
man
of
Belial
they
are
leude
and
wicked
.
In
the
23.
of
the
Prou.
26.
the
Lord
saith
:
My
sonne
,
giue
me
thy
heart
:
that
is
,
the
affections
of
thy
heart
:
as
thy
desire
,
thy
loue
,
thy
ioy
,
thy
feare
,
thy
trust
,
thy
zeale
,
thy
delight
,
thy
sorrow
,
as
if
he
shold
say
,
if
thou
desirest
any
thing
desire
me
:
if
thou
louest
any
thing
loue
me
:
if
thou
ioyest
in
any
thing
ioy
in
me
:
if
thou
fearest
any
thing
feare
me
:
if
thou
trustest
any
trust
me
:
if
thou
be
zealous
for
any
thing
be
zealous
for
me
:
if
thou
sorrowest
for
any
thing
be
sorrowfull
that
thou
canst
not
do
thy
dutie
to
me
as
thou
oughtest
:
and
these
things
I
leaue
not
to
thy
choise
,
but
see
thou
do
them
indeed
.
Now
all
these
affections
are
in
the
wicked
man
of
Belial
,
but
they
are
leud
,
and
not
for
the
Lord
.
In
the
fourth
of
the
Hebrewes
12.
the
word
of
God
is
called
a
deuider
of
the
thoughts
and
intents
of
the
heart
:
so
that
in
the
heart
lye
thoughts
and
intents
:
that
is
,
purposes
,
conclusions
,
and
determinations
,
but
in
the
wicked
they
are
all
leud
and
naught
.
So
that
the
meaning
of
these
words
(
Leud
things
are
in
his
heart
)
is
,
that
the
man
of
Belial
vnderstandeth
leud
things
,
he
thinketh
and
studieth
leud
things
,
he
purposeth
and
intendeth
leud
things
,
he
desireth
and
affecteth
leud
things
:
yea
he
deuiseth
and
contriueth
nothing
else
but
leud
things
.
This
anatomizing
and
discouering
of
Belials
hart
in
this
sort
,
with
the
rest
of
his
behauiour
,
in
other
parts
of
his
bodie
,
teacheth
vs
many
excellent
pointes
of
doctrine
for
our
instruction
.
-
1.
That
the
man
of
Belial
is
no
better
within
then
without
.
-
2.
That
whatsoeuer
a
man
is
without
,
yet
God
doth
iudge
of
him
by
that
which
is
in
his
heart
.
-
3.
That
the
cause
of
all
outward
disorder
is
in
the
heart
.
-
4.
That
a
man
cannot
be
a
good
man
vntill
the
hart
be
reformed
.
-
5.
That
the
word
of
God
is
of
that
nature
,
that
it
discouereth
the
hidden
things
in
the
heart
.
-
6.
That
the
same
word
of
God
which
sheweth
vs
the
corruptions
of
our
hearts
,
doth
also
shew
vs
to
reforme
the
heart
.
That
mans
wickednesse
is
great
,
and
his
heart
is
also
euill
continually
.
The
Psalmist
saith
,
The
foole
(
meaning
a
wicked
man
)
hath
said
in
his
heart
there
is
no
God
:
his
waies
are
corrupt
and
become
abhominable
,
there
is
not
one
that
doth
good
:
no
,
not
one
.
There
is
none
that
vnderstandeth
(
saith
he
)
meaning
the
things
of
God
.
How
are
their
affections
bent
?
What
?
do
they
not
desire
to
know
God
?
No
:
(
saith
the
Apostle
)
There
is
none
that
seeketh
God
.
What
?
is
there
none
better
then
another
?
No
:
(
saith
the
Apostle
)
They
haue
all
gon
out
of
the
way
:
they
are
made
altogether
vnprofitable
:
there
is
none
that
doth
good
,
no
not
one
.
But
let
vs
make
a
better
search
:
it
may
be
there
is
some
goodnesse
in
some
secret
corner
,
or
in
some
of
their
members
.
What
say
you
of
their
throat
?
Their
throat
(
saith
the
Apostle
)
is
an
open
sepulcher
:
from
whence
proceedeth
nothing
but
stinke
and
rottennesse
to
infect
the
aire
.
How
are
their
toungs
vsed
?
To
deceipt
(
saith
the
Apostle
.
)
What
is
vnder
their
lippes
:
The
poison
of
Aspes
.
And
what
in
their
mouths
?
Abundance
of
cursing
and
bitternesse
.
They
are
swift
in
going
,
whereabout
is
it
?
It
may
be
they
plie
it
so
fast
to
saue
some
bodie
that
is
in
daunger
,
or
to
visite
the
poore
and
needie
.
No
,
(
saith
the
Apostle
,
)
Their
feete
are
swift
to
shed
bloud
.
But
yet
it
may
be
their
trade
and
manner
of
liuing
is
good
and
profitable
to
the
Commonwealth
.
No
,
(
saith
the
Apostle
)
Destruction
and
calamitie
are
in
their
waies
.
But
yet
it
may
be
their
life
is
harmlesse
and
peaceable
amongst
their
honest
neighbors
.
No
,
(
saith
he
)
the
way
of
peace
they
haue
not
knowne
.
But
yet
for
all
this
,
they
may
feare
God
in
their
hearts
,
may
they
not
?
No
,
(
saith
he
)
The
feare
of
God
is
not
before
their
eyes
.
Why
then
we
perceiue
that
a
meere
naturall
man
wholly
vnregenerate
,
such
as
Salomon
calleth
,
The
man
of
Belial
,
is
all
one
man
both
within
and
without
:
in
his
life
lawlesse
,
and
in
his
heart
leude
and
wicked
.
The
vse
of
this
first
point
is
to
be
made
against
those
wicked
men
that
(
being
altogether
sold
vnto
sinne
,
and
hating
reformation
)
will
reason
in
this
sort
:
Whatsoeuer
my
sayings
and
my
doings
be
,
or
howsoeuer
my
gestures
,
and
outward
behauiour
be
,
or
whatsoeuer
my
religion
be
,
yea
though
I
come
not
at
Church
to
heare
the
Sermons
,
nor
take
any
pleasure
in
the
Scriptures
,
&c.
yet
I
would
you
should
know
it
,
I
loue
God
,
and
I
regard
Gods
word
:
yea
I
haue
as
good
a
hart
to
God
as
the
best
of
you
.
But
he
is
deceiued
:
for
if
a
leud
heart
be
a
good
heart
,
then
so
it
is
:
but
a
good
heart
sendeth
foorth
good
things
,
(
being
first
renewed
by
the
spirite
and
grace
of
God
)
but
if
thou
be
a
wicked
lawlesse
Belial
,
and
a
vaine
man
,
that
walkest
in
froward
customes
,
&c.
then
know
for
a
certaine
that
thy
heart
is
full
of
leude
things
,
from
whence
proceed
all
thy
outward
disorders
.
And
how
can
that
hart
be
a
good
hart
to
God-ward
,
that
is
stored
with
leud
things
?
And
so
much
for
the
first
point
.
The
second
conclusion
that
ariseth
from
this
place
,
God
seeth
not
as
man
seeth
,
(
saith
Samuel
)
man
looketh
on
the
outward
appearance
,
but
God
looketh
vnto
the
truth
of
the
heart
.
The
hart
of
man
is
deceiptfull
aboue
all
things
(
saith
Ieremie
)
yet
I
the
Lord
search
the
heart
,
and
trie
the
reines
,
to
giue
to
euery
one
according
to
his
wayes
:
to
shew
,
that
the
wayes
of
man
are
in
his
heart
,
and
none
can
knowe
them
throughly
,
but
the
Lord
,
whose
proper
office
is
to
search
the
heart
:
and
that
he
will
surely
do
.
A
needfull
point
this
is
for
two
sorts
of
people
(
especially
)
to
think
well
vpon
.
The
first
,
are
Papistes
of
all
sorts
,
Church
Papistes
and
all
.
They
are
skilfull
in
their
Popish
eleuations
,
Leude
things
are
in
their
hearts
,
as
in
the
heart
of
Belial
.
Many
are
sicke
of
Amnons
disease
,
Leud
things
are
in
their
hearts
,
and
accordingly
will
God
iudge
of
them
,
and
iudge
them
too
for
leud
and
wicked
persons
.
Many
of
our
gilded
Polititians
,
and
varnished
Protestants
at
large
,
are
no
whit
behind
their
tutour
Machiauel
,
nor
his
brother
the
Pope
,
in
shrowding
a
leud
heart
vnder
ciuill
pollicie
,
and
politicke
ciuility
,
to
no
small
endamaging
of
the
Church
of
Christ
:
but
perhappes
they
thinke
that
God
doth
not
note
it
,
and
will
not
iudge
them
for
it
.
A
man
may
descant
vpon
Machiauels
name
,
as
Abigail
did
vpon
Nabals
:
Nabal
is
his
name
(
saith
she
)
and
folly
is
with
him
.
So
Macheuil
is
his
name
,
leud
things
are
in
his
heart
.
Now
sir
,
maister
Pollicie
will
for
a
time
be
a
diligent
hearer
of
his
Sermons
,
and
with
his
presence
and
countenance
draw
on
others
to
like
of
him
,
inuite
him
to
his
table
,
commend
him
for
his
giftes
,
in
courteous
and
familiar
maner
to
conferre
with
him
:
yet
with
some
straunge
countenances
sometime
among
,
lest
perhaps
he
grow
too
bold
with
him
in
reprouing
his
faults
,
and
demaunding
of
his
owne
due
.
Now
all
this
while
the
world
imagineth
that
here
is
such
a
friend
,
that
he
were
better
lose
half
his
liuing
then
loose
him
.
And
the
poore
simple
man
thinketh
that
he
,
which
pretendeth
such
friendship
vnto
him
,
which
so
earnestly
intreateth
him
,
so
highly
commendeth
him
,
so
stoutly
defendeth
him
,
so
louingly
embraceth
him
,
so
zealously
followeth
him
,
and
so
diligently
heareth
him
,
will
not
deny
him
any
part
of
his
due
,
but
will
let
him
haue
all
,
yea
with
the
more
rather
then
with
the
lesse
.
But
he
is
deceiued
:
for
the
miserable
worldling
is
all
this
while
but
practising
by
pollicie
to
get
into
his
hands
the
spoiles
of
the
Lords
inheritance
.
And
in
his
heart
perhaps
he
thinketh
thus
with
himselfe
:
Surely
I
shall
so
fill
him
with
my
morsels
,
and
make
him
so
beholding
vnto
me
for
one
thing
or
another
,
that
except
he
will
incurre
the
note
of
an
ingratefull
person
,
he
shall
not
choose
but
let
me
haue
his
churchright
as
good
cheape
as
Esau
sold
his
birthright
,
for
a
messe
of
pottage
,
or
halfe
for
nought
:
if
not
,
then
actum
est
de
amicitia
,
farewell
friendship
▪
I
will
meete
with
him
some
other
way
,
and
make
him
wearie
of
his
place
.
Verily
whosoeuer
practise
thus
,
haue
leud
things
in
their
harts
.
But
it
may
be
they
thinke
that
God
doth
not
note
them
;
neither
will
he
iudge
them
for
it
.
But
they
are
deceiued
:
for
surely
he
that
telleth
vs
here
that
leude
things
are
in
Belials
heart
,
doth
also
tell
vs
,
that
euen
therefore
his
destruction
shall
come
speedily
and
suddenly
vpon
him
without
recouerie
.
Eate
not
the
bread
of
him
that
hath
an
euill
eye
(
saith
he
)
neither
desire
his
daintie
morsels
.
For
as
though
he
thought
as
he
saith
,
he
will
say
vnto
thee
:
eate
,
eate
,
when
his
heart
is
not
with
thee
.
Thou
shalt
vomite
vp
all
thy
morsels
,
and
shalt
loose
all
thy
sweet
words
:
that
is
,
thou
shalt
be
vpbraided
by
them
,
and
thou
shalt
neuer
digest
them
well
:
they
shall
do
thee
no
more
good
then
meat
which
thou
art
enforced
to
cast
vp
againe
,
which
doth
not
nourish
but
pine
and
paine
the
bodie
.
And
the
like
caueat
he
giueth
vs
in
Pro.
26.24.25
.
He
that
hateth
will
counterfeit
with
his
lippes
,
but
in
his
heart
he
layeth
vp
deceipt
,
though
he
speake
fauorably
beleeue
him
not
,
for
there
are
seuen
(
that
is
many
)
abhominations
in
his
heart
.
Others
there
be
,
who
(
to
spie
out
the
libertie
of
their
Christian
brethren
)
come
with
Herod
(
that
foxe
)
pretending
a
desire
to
worship
with
them
,
Leud
things
are
in
their
hart
,
and
God
seeth
them
.
Herodians
:
Is
it
lawful
to
pay
tribute
to
Caesar
or
no
?
So
,
what
say
you
to
bishops
,
what
think
you
of
the
booke
of
Cōmonprayer
?
Others
are
like
Saul
,
who
encouraged
Dauid
to
the
wars
in
hope
there
to
haue
made
him
away
.
Most
men
come
to
heare
as
Gods
people
vse
to
do
,
lending
very
attentiue
eares
,
and
sober
countenances
to
the
preaching
of
the
word
:
but
God
seeth
many
leud
things
in
their
hart
,
and
much
bad
stuffe
and
filthinesse
which
man
cannot
perceiue
of
a
long
time
:
all
which
they
must
giue
account
for
.
For
it
is
a
most
vile
thing
to
dissemble
with
his
Maiestie
by
whom
we
liue
,
and
moue
,
and
haue
our
being
:
and
a
maruellous
mercie
of
the
most
high
that
we
are
not
consumed
in
our
sinnes
,
Leud
things
are
in
his
heart
,
as
if
he
should
say
:
No
maruell
though
his
outward
man
be
so
ill
occupied
:
for
there
is
one
within
that
setteth
him
a
worke
,
and
that
is
a
leude
heart
,
which
is
the
cause
of
his
froward
mouth
,
&c.
A
leude
heart
,
or
a
heart
not
regenerated
,
is
like
Achan
among
the
tribes
of
Israel
,
qualis
causa
talis
effectus
:
while
the
keepers
slept
the
enuious
man
came
and
sowed
tares
.
Indeed
Christ
is
called
a
rocke
of
offence
,
as
though
he
were
the
cause
of
offences
:
which
yet
is
not
so
,
for
he
is
the
doore
of
eternall
life
.
And
the
doctrine
of
the
Gospell
is
continually
matched
with
many
offences
,
glad
tidings
.
Nothing
therefore
is
more
disagreable
to
the
nature
of
Christ
and
his
Gospell
,
then
offence
and
disorder
.
But
this
offence
happeneth
through
the
leudnes
of
mens
hearts
:
Cal.
de
.
scandalis
.
(
as
Maister
Caluin
both
learnedly
and
largely
doth
shew
in
his
Treatise
of
offences
)
is
the
occasion
of
great
troubles
and
garboiles
in
the
world
:
because
the
wicked
take
occasion
thereby
to
set
all
things
in
a
broile
.
Therefore
if
any
euill
follow
the
doctrine
of
the
Gospell
,
it
ariseth
from
some
other
cause
,
which
is
this
:
Leud
things
are
in
his
hart
,
who
receiueth
euill
by
the
truth
.
And
such
men
turne
euen
the
best
things
to
a
bad
end
,
so
soone
as
they
touch
his
leud
heart
:
Pontius
Pilate
did
against
Christ
,
then
know
that
the
Deuill
whose
name
is
Legion
,
is
vp
in
armes
against
God
,
but
to
his
owne
destruction
.
Now
then
,
when
we
haue
by
the
grace
of
God
found
out
the
cause
of
our
euill
to
be
an
euill
heart
in
our selues
:
we
may
truly
say
of
our
harts
as
Dauid
did
of
Doeg
,
Iudas
:
Psalm
.
55.12
.
Surely
mine
enemy
did
not
defame
me
,
but
it
was
thou
my
familiar
friend
,
which
was
bred
and
borne
with
me
,
euen
thou
my
heart
with
whom
I
haue
bene
so
familiar
,
that
hast
wrought
me
the
greatest
part
of
my
woe
.
Of
the
same
iudgement
is
the
Apostle
Iames
:
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
,
for
God
cannot
be
tempted
with
euill
,
neither
tempteth
he
any
man
.
But
euery
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
enticed
.
Then
when
lust
hath
conceiued
it
bringeth
forth
sinne
,
and
sinne
when
it
is
finished
,
bringeth
forth
death
.
Erre
not
my
deare
brethren
.
Where
the
Apostle
plainely
sheweth
vs
two
things
:
first
,
that
such
is
our
impudencie
,
shamelesse
ignorance
,
and
presumptuous
blind
boldnesse
by
nature
,
that
rather
then
we
will
acknowledge
our selues
to
be
in
fault
,
Arise
,
let
vs
go
hence
,
as
being
vnwilling
to
lodge
in
so
filthie
a
place
,
and
amongst
his
enemies
.
And
hence
it
is
likewise
,
that
the
Preachers
words
come
out
from
many
when
they
repeat
a
Sermon
,
as
Thamar
did
from
Amnon
when
he
had
defiled
her
,
with
her
garments
all
rent
and
torne
.
But
the
best
is
,
the
shame
turneth
to
themselues
,
and
no
bodie
is
so
much
defiled
with
such
hearts
as
the
owners
thereof
:
So
saith
our
Sauiour
Christ
:
Those
things
which
proceede
out
of
the
mouth
come
from
the
heart
,
and
they
defile
the
man
:
for
out
of
the
heart
come
euill
thoughts
,
murders
,
adulteries
,
fornications
,
false
testimonies
,
slanders
:
these
are
the
things
which
defile
the
man
,
meaning
him
that
is
troubled
with
them
:
as
if
he
did
but
vomite
vpon
his
owne
clothes
,
Absalom
.
Sampson
had
much
ado
with
the
Philistines
,
but
his
owne
heifter
his
wife
ploughed
vp
his
riddle
to
the
aduantage
of
his
enemies
.
Our
Sauiour
Christ
had
many
enemies
,
yet
none
like
Iudas
,
who
was
alwaies
in
his
companie
.
So
euery
man
,
yea
euery
true
Christian
shall
haue
many
enemies
,
crosses
,
troubles
,
and
dangers
,
but
his
owne
heart
is
his
greatest
enemie
,
which
doth
flatter
him
most
,
and
deceiue
him
soonest
:
which
for
want
of
godlinesse
cannot
be
content
with
that
it
hath
:
which
for
want
of
contentation
cannot
be
in
quiet
:
for
want
of
quietnesse
cannot
haue
any
ioy
of
any
thing
that
it
enioyeth
:
which
for
want
of
heauenly
wisedome
cannot
deuide
his
times
aright
,
nor
tell
how
to
deale
with
all
sorts
of
people
:
which
for
want
of
patience
cannot
beare
an
iniurie
,
or
put
vp
a
wrong
:
for
want
of
mercifull
affections
cannot
tell
how
to
forgiue
offences
:
for
want
of
charitie
cannot
tel
how
to
construe
things
well
:
for
want
of
the
feare
of
God
cannot
haue
a
good
vnderstanding
:
for
want
of
a
good
vnderstanding
peruerteth
the
straight
waies
of
the
Lord
:
which
for
want
of
humilitie
cannot
see
the
meaning
of
Gods
wayes
:
which
for
want
of
a
lowly
affection
cannot
tell
how
to
seeke
peace
:
for
want
of
Gods
grace
cannot
acknowledge
his
fault
:
and
for
want
of
remorse
of
conscience
cannot
repent
him
of
his
leudnesse
.
Such
a
heart
is
the
heart
of
the
wicked
Belial
,
which
being
fraught
with
leud
things
,
disordereth
,
distempereth
,
and
shameth
all
the
life
of
that
man
that
hath
it
and
is
ruled
by
it
.
And
so
much
for
the
third
point
:
in
handling
whereof
,
we
haue
seene
that
all
the
cause
of
outward
disorder
and
trouble
is
within
a
mans
owne
hart
:
of
the
other
three
points
in
the
next
Sermon
.
Now
let
vs
pray
.
THE
VI.
SERMON
.
PRO.
6.14
.
Leud
things
are
in
his
heart
.
OVt
of
these
words
(
ioyned
with
the
rest
of
Belials
description
)
we
haue
hitherto
learned
three
excellent
and
worthy
points
of
doctrine
.
First
,
that
Belial
is
no
better
within
then
without
.
Secondly
,
that
the
heart
and
whatsoeuer
is
in
the
heart
of
man
,
is
knowne
to
God
,
who
will
also
iudge
a
man
according
to
that
which
is
in
his
heart
,
whatsoeuer
shew
he
maketh
outwardly
.
Thirdly
,
that
the
cause
of
all
outward
disorder
,
and
scandalous
behauiour
▪
is
in
the
wicked
mans
owne
heart
.
Now
,
it
remaineth
that
we
consider
of
the
three
other
points
,
which
(
being
propounded
in
the
former
Sermon
)
for
want
of
time
I
could
not
intreat
of
.
[
4
](A17330-e25510-b)
4
The
heart
must
be
reformed
before
one
can
be
a
good
man
.
Whereof
the
first
is
this
:
that
so
long
as
the
heart
is
vnreformed
,
and
continueth
stored
with
leud
things
,
it
is
not
possible
to
be
a
good
man
.
For
vntill
then
(
as
we
may
perceiue
by
this
anatomie
of
Belial
)
the
affections
will
be
rebellious
and
lawlesse
,
the
speech
will
be
froward
and
peeuish
,
our
religion
will
be
hypocriticall
and
counterfeit
,
our
prayers
will
be
lippe-labour
and
cold
babling
:
our
zeale
will
be
either
none
at
all
,
or
very
bitter
&
rash
,
our
faith
will
be
meere
historicall
,
our
loue
will
proue
onely
self-loue
,
our
anger
,
reuengefull
and
iniurious
,
our
life
dissolute
and
scandalous
,
our
repentance
desperate
and
faithlesse
,
and
our
death
dreadfull
and
comfortlesse
.
Therefore
if
any
would
reforme
his
life
,
he
must
first
reforme
his
heart
,
from
whence
as
from
a
spring
floweth
continually
a
streame
of
corruption
and
vnrighteousnesse
;
vnto
death
,
if
it
be
not
reformed
and
altered
;
or
of
holinesse
and
righteousnesse
vnto
life
,
if
it
be
well
reformed
and
kept
.
Therefore
Salomon
pointing
to
the
right
way
that
leadeth
to
the
reformation
of
maners
,
Keepe
thy
heart
with
all
diligence
:
and
addeth
this
as
a
reason
:
for
,
thereout
cometh
life
,
out
of
the
heart
(
saith
our
Sauiour
Christ
)
proceede
euill
thoughts
,
adulteries
,
murthers
,
fornications
,
debate
,
strife
,
&c.
speaking
of
an
euill
and
vnregenerate
heart
:
to
shew
,
that
a
wicked
mans
heart
is
like
a
filthie
dunghill
,
which
both
breedeth
and
harboureth
all
kind
of
venimous
vermine
:
and
as
a
snake
on
a
sunnie
day
commeth
foorth
of
her
hole
:
so
the
wicked
,
when
fit
time
and
occasion
serue
,
do
set
foorth
,
and
shew
the
ware
and
stuffe
which
was
hidden
in
their
heart
,
saying
in
the
meane
time
as
Esau
did
.
When
the
daies
of
mourning
for
my
father
Isaac
do
come
,
then
I
will
kill
my
brother
Iacob
:
which
agreeth
with
that
,
that
Dauid
speaketh
of
his
enemie
,
in
Psal.
41.6
.
His
heart
heapeth
vp
iniquitie
within
him
,
and
when
he
commeth
foorth
he
vttereth
it
.
Many
counterfeit
holinesse
,
deuotion
,
sobrietie
,
loue
and
kindnesse
:
and
indeede
they
do
but
counterfeit
,
for
holy
,
and
deuout
,
and
sober
,
and
louing
,
and
kind
,
&c
,
they
cannot
be
,
so
long
as
the
heart
,
or
inward
man
is
vnreformed
.
In
vaine
do
we
sweepe
the
channels
of
the
streete
,
How
canst
thou
say
that
thou
louest
me
,
when
thy
heart
is
not
with
me
?
(
said
Dalilah
to
Sampson
:
)
which
she
vttered
as
a
common
knowne
principle
in
nature
,
to
be
denyed
of
none
:
that
all
loue
is
but
counterfeit
and
false
,
which
cometh
not
from
the
heart
.
And
therefore
whosoeuer
will
loue
indeed
,
must
beginne
first
at
his
heart
,
and
frame
that
to
loue
.
And
the
like
is
to
be
said
of
other
affections
,
and
all
the
actions
or
effects
that
proceed
from
them
.
They
heare
thee
(
saith
the
Lord
)
as
my
people
vse
to
heare
:
but
with
their
mouths
they
make
iests
at
thee
and
thy
Sermons
:
their
hearts
run
after
their
couetousnesse
:
to
shew
,
that
there
is
no
outward
obedience
to
be
looked
for
,
where
the
heart
yeeldeth
not
to
obey
:
for
all
actions
outward
,
wil
follow
the
affections
of
the
heart
.
On
the
other
side
,
winne
the
heart
,
and
all
is
wonne
:
without
which
there
is
no
rowing
but
against
the
streame
.
A
readie
heart
maketh
a
readie
hand
to
giue
,
a
readie
tongue
to
speake
,
a
readie
eare
to
heare
,
and
a
readie
foote
to
goe
.
And
a
holy
religious
heart
,
maketh
a
holy
and
religious
hearing
,
speaking
and
liuing
.
Who
were
they
that
brought
so
bountifull
gifts
to
the
building
of
the
Lords
holy
tabernacle
among
the
Iewes
?
as
we
reade
in
Exod.
35.21.22
.
Euery
one
whose
hearts
moued
them
willingly
to
bring
,
brought
some
gold
,
some
siluer
,
some
silke
,
some
badgers
skinnes
,
some
stones
,
&c.
yea
vntill
they
were
forced
to
stay
by
proclamation
:
to
shew
,
that
when
the
heart
is
wonne
to
be
willing
,
and
to
like
of
the
worke
,
the
worke
shall
go
well
forward
:
and
nothing
will
seeme
hard
to
a
willing
mind
.
Dauid
,
O
God
my
heart
is
prepared
,
shall
follow
with
Dauid
and
say
,
so
is
my
tongue
also
,
I
will
sing
and
giue
praise
:
to
shew
,
that
when
the
heart
is
not
readie
to
serue
God
,
nothing
is
readie
,
for
all
tarrie
for
the
heart
.
Therefore
it
is
that
the
Scripture
doth
so
much
call
vpon
vs
to
reforme
our
harts
.
Apply
thy
heart
to
instruction
,
and
thine
eares
to
the
wordes
of
knowledge
.
But
first
the
heart
,
and
then
the
eares
will
follow
;
and
in
the
seuenteenth
verse
:
Let
not
thy
heart
be
enuious
against
sinners
,
but
let
it
be
in
the
feare
of
the
Lord
continually
:
In
the
nineteenth
verse
:
O
my
sonne
,
heare
and
be
wise
,
and
guide
thy
heart
in
the
way
:
And
in
the
26.
verse
:
My
sonne
,
giue
me
thy
heart
,
and
let
thine
eyes
delight
in
my
wayes
.
And
no
maruell
:
for
what
shall
the
Mariners
do
,
if
the
Pilote
be
false
at
the
helme
of
the
ship
?
What
shall
the
souldiers
do
at
the
hold
,
if
the
captaine
of
the
hold
be
a
traitour
?
A
false
heart
is
like
such
a
Pilote
and
such
a
captaine
:
yea
a
false
heart
is
like
Iudas
among
the
disciples
,
who
carried
the
purse
,
and
made
the
prouision
for
all
the
rest
,
laying
vp
one
groate
for
his
ma●ster
,
How
a
good
heart
is
to
be
grounded
and
bounded
.
What
religion
will
do
if
it
be
lodged
in
the
heart
.
Iosephs
heart
was
surely
grounded
in
the
knowledge
of
Gods
will
,
in
the
obeying
of
his
word
,
and
strongly
bounded
with
the
feare
of
God
:
and
therfore
do
his
mistresse
what
she
could
,
she
could
not
by
any
meanes
breake
into
the
hold
of
his
chastitie
,
though
she
did
strongly
assault
it
.
Let
religion
be
in
thy
heart
,
and
that
will
make
thee
serue
God
with
the
congregation
of
his
people
,
in
such
as
thou
hast
,
yea
through
heate
and
cold
:
no
weather
will
keep
thee
from
the
publique
seruice
of
God
.
It
will
make
thee
with
Zacheus
to
climbe
a
tree
to
see
Christ
,
and
with
the
creeple
in
the
fifth
of
Iohn
,
I
the
next
place
we
are
to
consider
,
[
5
](A17330-e26290-b)
5
Of
the
nature
and
power
of
the
word
of
God
.
of
the
piercing
nature
,
and
searching
power
,
or
powerfull
searching
of
the
word
of
God
:
which
dealeth
with
the
heart
,
searcheth
the
heart
,
maketh
lawes
for
the
heart
,
findeth
out
the
leudnesse
of
the
heart
,
and
reproueth
the
thoughts
of
the
heart
:
searching
and
discouering
euen
the
most
secret
corners
and
closets
of
the
heart
,
to
see
how
those
lawes
are
kept
or
broken
:
for
as
the
Lord
doth
see
the
heart
himselfe
,
and
cannot
otherwise
do
because
he
maketh
it
,
and
ruleth
it
:
so
by
his
word
he
searcheth
and
gageth
the
same
.
Nowe
therefore
whosoeuer
(
being
endued
with
that
searching
and
powerfull
spirite
in
any
measure
)
handleth
and
deuideth
the
word
aright
,
cannot
choose
but
rifle
the
very
thoughts
of
the
hart
.
Yea
,
the
faithfull
Minister
of
God
shall
search
the
hearts
of
his
hearers
whether
he
will
or
no
:
and
sometimes
shall
be
in
their
bosomes
when
he
hath
no
such
purpose
.
Some
say
to
themselues
as
Ieremy
did
(
when
he
was
had
in
contempt
and
hatred
,
for
speaking
against
the
speciall
sinnes
of
his
time
:
They
will
not
make
any
more
mention
of
God
,
nor
speake
any
more
in
his
name
:
but
the
word
of
the
Lord
is
in
their
heart
as
a
burning
fire
,
shut
vp
in
their
bones
,
and
they
are
wearie
with
forbearing
,
yea
they
cannot
stay
,
but
must
vtter
it
.
And
then
they
speake
so
to
the
consciences
of
men
,
that
if
a
stranger
,
or
an
vnlearned
man
come
in
,
in
the
meane
time
,
he
feeleth
his
heart
discouered
,
and
is
rebuked
of
all
men
(
as
he
thinketh
:
)
for
he
thinketh
that
his
secret
thoughts
are
then
knowne
to
all
men
,
and
he
confesseth
plainely
,
that
God
is
amongest
them
,
as
the
Apostle
sheweth
,
1.
Cor.
14.24
.
Secondly
,
seeing
as
this
knowledge
is
conueyed
vnto
vs
(
of
Gods
mercie
and
fauour
)
by
the
right
deuiding
of
the
word
of
God
,
let
vs
learne
so
to
take
it
and
embrace
it
,
as
a
mercie
and
fauour
of
God
,
who
doth
thus
seeke
vs
out
when
we
loose
ourselues
.
is
liuely
and
mightie
in
operation
,
and
sharper
then
any
two
edged
sword
,
and
entreth
through
,
euen
to
the
deuiding
asunder
of
the
soule
and
the
spirite
,
and
of
the
ioyntes
,
and
of
the
marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
.
Then
as
for
God
himselfe
,
in
the
next
verse
he
sayth
:
That
all
things
are
naked
and
open
vnto
his
eyes
.
And
so
much
for
this
first
point
:
namely
,
the
power
of
the
word
of
GOD
,
which
telleth
vs
what
is
in
Belials
heart
.
Now
it
will
be
time
to
see
what
remedie
may
be
had
against
those
Now
,
the
meanes
which
are
prescribed
in
the
word
,
are
of
two
sorts
,
either
Restoratiue
in
regard
of
the
time
past
,
or
Preseruatiue
in
regard
of
the
time
to
come
,
and
both
of
God
:
which
the
holy
Prophet
Dauid
acknowledgeth
when
he
sayth
:
My
soule
prayse
thou
the
Lord
,
which
forgiueth
thee
all
thy
sins
,
and
healeth
all
thine
infirmities
.
And
the
same
doth
Ieremy
also
confesse
,
Heale
me
ô
Lord
,
and
I
shall
be
whole
,
saue
me
▪
and
I
shall
be
saued
:
for
thou
art
my
praise
.
For
the
time
past
,
forgiuenesse
is
to
be
had
:
for
the
time
to
come
deliuerance
from
euill
.
To
obtaine
forgiuenesse
of
our
leudnesse
and
wickednesse
past
two
things
are
requisite
:
Repentance
,
and
prayer
:
So
much
doth
the
words
of
Peter
to
Simon
Magus
import
.
Repent
thee
of
this
thy
wickednesse
(
saith
he
)
&
pray
God
that
if
it
be
possible
,
the
thought
of
thy
hart
may
be
forgiuen
thee
.
So
our
Sauiour
Christ
also
taught
vs
in
that
prayer
which
we
(
therfore
)
call
the
Lords
prayer
:
Forgiue
vs
our
trespasses
,
and
deliuer
vs
from
euill
.
That
our
repentance
may
be
soueraigne
,
and
not
deadly
,
there
must
be
faith
ioyned
therewith
,
whereby
we
applying
the
promises
of
God
to
our
hearts
,
may
be
assured
that
our
sinnes
are
both
fully
punished
,
and
freely
pardoned
in
Christ
Iesus
:
by
faith
our
harts
are
purified
(
sayth
Saint
Peter
.
)
For
our
preseruatiue
against
the
corruption
,
and
contagion
of
a
leud
heart
in
time
to
come
,
there
are
also
two
things
required
.
The
first
is
,
heedfull
watchfulnesse
.
The
second
is
continuall
prayer
,
and
calling
vpon
God
.
That
this
is
true
,
it
is
very
euident
by
the
words
of
our
Sauiour
Christ
in
the
Gospell
:
Take
heede
,
watch
and
pray
(
sayth
he
)
least
ye
fall
into
temptation
.
Take
heede
least
at
any
time
your
hearts
be
surfeted
,
and
ouercome
with
the
cares
of
this
world
.
To
shew
,
that
our
hearts
must
be
kept
and
looked
vnto
,
like
little
children
,
which
else
would
euery
houre
eate
and
drinke
that
which
should
hurt
them
,
or
fall
into
the
fire
,
or
water
,
or
incurre
one
mischiefe
or
another
.
And
this
is
that
which
Saint
Paul
meaneth
,
when
he
requireth
vs
to
walke
circumspectly
:
and
is
all
one
with
that
of
Salomon
in
the
fourth
of
the
Prouerbes
.
Keepe
thy
heart
with
all
diligence
:
as
if
there
were
no
hold
in
the
world
so
much
assaulted
,
nor
any
mans
daughter
or
goods
so
much
layed
for
,
as
the
heart
of
man
is
:
and
therefore
that
must
be
kept
with
all
diligence
,
and
watched
most
narrowly
.
This
diligent
keeping
,
and
heedfull
watching
of
our
hearts
must
be
after
the
manner
of
souldiers
,
they
pierce
themselues
through
with
many
noysome
lusts
,
and
temptations
.
[
1
](A17330-e27350-b)
1
For
her selfe
.
and
next
for
all
the
Saints
and
members
of
the
Church
that
be
her
fellow
souldiers
.
[
2
](A17330-e27360-b)
2
For
others
.
And
thus
we
see
a
Christian
man
in
armes
,
appointed
to
keepe
diligent
watch
ouer
his
heart
,
being
thus
appointed
with
armour
of
Gods
making
,
and
of
the
Spirits
putting
on
,
he
is
diligently
to
examine
euery
thought
before
it
enter
,
and
euery
word
and
gesture
before
it
passe
from
him
:
hauing
the
feare
of
God
in
stead
of
a
gard
alwayes
to
keepe
the
doore
and
passage
.
Now
further
,
that
we
may
watch
and
pray
to
good
purpose
;
we
must
know
and
remember
:
First
,
what
we
are
to
pray
for
.
Secondly
,
what
we
must
pray
against
.
The
things
that
we
must
pray
for
,
are
principally
foure
.
an
vnderstanding
hart
,
[
1
](A17330-e27400-b)
1
The
heart
renued
and
cleansed
.
as
Salomon
prayed
1.
King
3.9
.
in
stead
of
an
adulterous
heart
,
a
chast
heart
:
in
stead
of
a
subtill
and
crafty
heart
,
a
simple
and
discrete
heart
:
in
stead
of
a
proud
and
high
minded
heart
,
an
humble
and
lowly
heart
:
in
stead
of
a
foolish
heart
a
wise
heart
:
in
stead
of
a
malicious
hart
,
a
charitable
hart
:
in
stead
of
a
hard
hart
,
a
soft
&
tender
hart
:
in
stead
of
a
vaine
and
profane
heart
,
a
holy
and
religious
heart
:
in
stead
of
a
stubburne
and
rebellious
heart
,
an
obedient
and
tractable
heart
,
and
in
stead
of
a
counterfeit
and
dissembling
heart
,
an
vpright
and
a
sound
heart
.
The
second
thing
that
we
must
pray
for
:
is
,
that
it
would
please
his
diuine
Maiesty
to
ioyne
sanctification
and
illumination
together
in
our
minds
,
[
2
](A17330-e27500-b)
2
Sanctification
.
that
is
,
not
onely
to
enlighten
our
hearts
with
the
vnderstanding
of
his
will
,
but
also
to
worke
in
vs
the
loue
of
righteousnesse
,
and
obedience
to
his
will
:
yea
,
that
he
would
(
to
that
ende
)
giue
vs
an
vnderstanding
heart
,
or
a
heart
enlightened
,
that
we
may
keepe
his
law
with
our
whole
hearts
.
So
Dauid
prayeth
in
Psalme
119.34
.
Giue
me
vnderstanding
,
and
I
will
keepe
thy
law
:
yea
I
will
keepe
it
with
my
whole
heart
.
And
that
is
the
way
indeed
to
come
vnto
a
sound
and
a
sauing
knowledge
of
God
,
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
whether
it
be
of
God
of
no.
Not
the
idle
hearer
,
or
vaine
disputer
,
or
the
carping
cauiller
,
&c
,
but
the
doer
:
yea
,
he
that
is
resolued
to
followe
Gods
counsels
,
shall
know
Gods
counsels
,
and
none
else
.
And
vntill
we
haue
an
actiue
vnderstanding
in
the
law
of
God
,
not
the
forme
of
doctrine
onely
,
or
a
formall
knowledge
of
the
same
,
but
the
power
of
it
(
as
the
Apostle
teacheth
:
)
vntill
then
(
I
say
)
we
be
like
Balaams
Asse
,
who
indeede
could
do
that
which
other
beasts
could
not
do
,
and
that
was
,
to
speake
,
and
reproue
his
maister
with
a
mans
voyce
,
and
yet
was
still
a
beast
:
or
like
Vriah
,
who
caried
letters
in
his
owne
bosome
to
his
owne
destruction
.
Thirdly
,
[
3
](A17330-e27640-b)
3
Perseuerance
,
or
constancy
.
Psa.
86.11
.
because
our
harts
are
very
false
to
God
,
and
like
run
-
awayes
,
new fangled
,
mal-contented
,
and
desirous
of
liberty
,
therefore
in
the
next
place
it
will
not
be
amisse
to
pray
with
Dauid
:
O
Lord
knit
my
heart
vnto
thee
,
that
I
may
feare
thy
name
.
And
then
indeede
are
we
in
safety
and
security
:
for
in
his
seruice
is
freedome
and
protection
.
But
if
we
wander
out
of
his
seruice
,
and
Iust
after
carnall
libertie
,
then
are
we
in
danger
,
and
it
will
fall
out
with
vs
as
it
did
with
Dinah
the
daughter
of
Iacob
,
Fourthly
,
[
4
](A17330-e27720-b)
4
A
qui●kning
spirit
,
or
cheerfulnesse
.
because
we
are
dull
,
and
lazie
in
the
seruice
of
God
,
we
must
also
desire
the
Lord
to
quicken
vs
with
his
grace
,
that
is
,
to
rouse
vs
vp
:
by
calling
vnto
vs
by
his
Ministers
,
or
by
pinching
vs
with
some
fatherly
and
mercifull
corrections
when
we
fall
asleepe
,
and
are
hard
to
be
awaked
:
and
so
to
make
vs
liuely
when
we
are
heauy
,
and
fainting
away
vnder
our
burthen
:
and
still
to
set
an
edge
vppon
our
zeale
.
How
needfull
this
prayer
is
,
it
may
sufficiently
appeare
vnto
any
one
that
will
but
consider
,
that
Dauid
prayeth
in
one
Psalme
,
the
119.
no
lesse
then
seauen
or
eight
times
for
this
grace
.
And
these
are
the
things
which
I
finde
at
this
time
most
necessarie
to
be
prayed
for
of
euery
one
that
would
haue
his
heart
well
purged
and
reformed
:
not
excluding
other
things
,
which
others
presently
,
or
hereafter
vppon
further
meditation
,
and
experience
,
may
finde
requisite
to
bee
prayed
for
.
Now
,
as
we
must
pray
for
these
graces
and
fauours
of
God
before
specified
,
so
also
must
we
beware
of
foure
most
daungerous
enemies
,
and
pray
earnestly
against
them
,
that
through
Gods
gracious
helpe
and
power
we
may
be
deliuered
from
them
.
The
word
of
God
(
saith
Dauid
)
will
redresse
the
young
mans
waies
,
if
he
take
heede
thereunto
.
And
the
word
of
God
(
saith
the
Apostle
)
is
mighty
and
liuely
in
operation
(
as
hath
bene
shewed
before
)
Heb.
4.12
.
Augustine
,
visible
words
:
because
they
do
in
a
manner
visibly
demonstrate
vnto
our
sight
,
that
which
we
heard
with
our
eares
:
and
the
more
we
are
assured
of
Gods
loue
,
the
more
are
our
hearts
inflamed
againe
with
the
loue
of
his
Maiesty
.
The
inward
meanes
,
Pray
to
the
Lord
of
the
haruest
(
saith
our
Sauiour
Christ
)
that
he
would
send
foorth
labourers
into
his
haruest
.
And
for
the
spirit
we
must
pray
as
Dauid
doth
:
O
Lord
take
not
thy
holy
spirit
away
from
me
:
and
open
my
eyes
that
I
may
see
the
wonderfull
things
of
thy
law
.
Wo
be
to
them
that
despise
prophecying
,
Of
recusants
that
refuse
to
heare
the
word
,
there
be
two
sorts
.
-
1.
Schismatikes
.
-
2.
Afflicted
consciences
.
Let
them
also
beware
and
look
to
themselues
,
who
giue
ouer
hearing
of
Sermons
,
of
which
there
be
two
sorts
,
schismatikes
and
afflicted
consciences
:
schismatikes
are
they
that
cut
themselues
off
from
our
assemblies
,
whose
propertie
is
to
iustifie
themselues
,
and
to
condemne
others
,
and
therein
they
haue
no
small
felicity
:
of
these
,
some
be
Papists
,
some
Brownists
,
some
Anabaptists
,
&c.
To
the
first
sort
we
may
say
as
the
Apostle
doth
in
Gal.
1.6.7
.
I
maruell
that
you
are
so
soone
turned
away
vnto
another
Gospell
,
from
him
that
hath
called
you
,
which
is
not
another
Gospell
.
But
some
among
you
intend
to
trouble
the
Church
of
God
.
And
if
we
be
not
Apostles
,
and
Ministers
of
Christ
vnto
them
,
yet
doubtlesse
we
are
vnto
others
,
who
are
the
seale
of
our
ministerie
vnto
God
in
Christ
.
To
the
second
sort
we
say
as
the
Church
saith
in
Canticles
.
3.1.2.3.4
.
Thou
wouldest
find
Christ
,
and
canst
not
,
thou
hast
sought
his
loue
and
canst
not
find
it
,
therefore
thou
wilt
seeke
no
longer
:
oh
do
not
so
,
but
heare
what
the
bodie
sayth
to
thee
a
member
of
the
same
:
In
my
bed
by
night
I
sought
him
whom
my
soule
loueth
,
but
I
found
him
not
:
What
then
?
did
she
giue
ouer
seeking
?
I
will
rise
(
sayth
the
Church
)
and
go
about
in
the
Citie
,
by
the
streetes
,
and
by
the
open
places
:
I
will
seeke
him
whom
my
soule
loueth
:
I
sought
him
,
but
I
found
him
not
.
The
watchmen
that
went
about
the
Citie
found
me
,
(
meaning
that
she
went
to
the
Ministers
of
the
word
for
comfort
)
to
whom
I
said
,
haue
you
seen
him
whom
my
soule
loueth
?
When
I
had
passed
a
little
from
them
,
I
found
him
whom
my
soule
loueth
:
I
tooke
hold
on
him
,
and
left
him
not
,
&c.
Meaning
that
she
(
hauing
long
vsed
all
meanes
both
priuate
and
publike
)
then
found
him
when
she
was
out
of
all
hope
to
find
him
:
and
so
do
thou
that
art
troubled
in
thy
soule
,
because
thou
canst
not
yet
find
that
alteration
of
thy
heart
,
and
that
inward
obedience
,
and
that
truth
of
heart
,
and
that
comfort
and
ioy
by
hearing
the
word
and
prayer
,
&c.
which
thou
desirest
and
lookedst
for
:
vse
all
means
,
continue
stil
seeking
,
asking
,
and
knocking
,
seeke
priuatly
at
home
in
thy
bed
,
by
priuate
examination
and
meditation
:
then
conferre
with
thy
Christian
neighbors
about
the
state
of
thy
soule
:
then
go
to
the
Ministers
of
the
word
,
and
frequent
the
publike
holy
assemblies
,
with
an
earnest
desire
of
finding
:
and
doubtlesse
at
last
when
thou
art
out
of
al
hope
,
thou
shalt
find
comfort
.
And
as
in
taking
of
bodily
phisicke
,
many
(
through
the
weakenesse
of
their
stomackes
)
do
cast
vp
that
which
they
take
,
and
yet
take
the
same
thing
stil
,
though
their
stomake
loath
it
:
so
in
taking
of
spirituall
phisicke
,
though
yet
thou
doest
in
a
manner
loath
it
and
distaste
it
,
yet
take
it
still
,
and
at
the
length
strength
and
delight
will
grow
.
The
second
enemie
that
will
hinder
the
reformation
of
the
heart
,
if
it
be
not
auoided
,
Canst
thou
beleeue
?
And
to
those
that
did
beleeue
,
he
would
say
,
in
commendation
of
faith
,
Thy
faith
hath
saued
thee
,
go
in
peace
.
O
woman
sayth
he
to
one
that
would
haue
no
nay
,
great
is
thy
faith
,
be
it
vnto
thee
as
thou
beleeuest
:
and
her
daughter
was
healed
the
same
houre
:
this
was
the
Cananite
,
a
Gentile
.
Another
suing
to
Christ
for
his
sonne
that
was
possessed
with
a
dumbe
spirite
,
and
being
asked
of
Christ
if
he
did
beleeue
that
Christ
was
able
and
willing
to
dispossesse
that
spirite
,
cried
out
with
teares
,
and
sayd
:
I
beleeue
,
Lord
helpe
my
vnbeleefe
:
to
shew
that
we
are
to
pray
against
vnbeleefe
of
heart
,
euen
with
teares
.
The
best
Christians
are
subiect
vnto
it
,
as
appeareth
in
that
Christ
reproued
his
Disciples
for
their
vnbeleefe
,
and
hardnes
of
heart
,
because
they
would
not
beleeue
them
that
had
seene
him
after
he
was
risen
again
.
Mar.
16.14
.
Where
we
are
also
to
note
,
that
vnbeleefe
and
hardnesse
of
heart
do
go
together
.
And
the
Apostle
Paul
confesseth
freely
against
himselfe
,
that
he
was
sometime
a
blasphemer
,
through
vnbeleefe
:
to
shew
that
vnbeleefe
doth
not
onely
hold
men
in
ignorance
and
blindnesse
longer
then
otherwise
they
should
be
,
but
also
doth
nourish
in
them
many
grosse
sinnes
.
Therefore
whosoeuer
would
haue
a
better
heart
then
Belial
hath
,
let
him
pray
against
vnbeleefe
.
Consuetudo
peccandi
tollit
sensum
peccati
,
the
custome
of
sinne
taketh
away
all
sense
and
feeling
of
sinne
.
Now
further
to
withstand
these
enemies
,
and
to
put
them
to
flight
,
the
Apostles
counsel
is
to
be
folowed
,
Take
heed
(
saith
he
)
lest
there
be
in
any
of
you
an
euill
heart
,
and
vnfaithfull
,
to
depart
away
from
the
liuing
God
:
but
exhort
one
another
dayly
while
it
is
said
to
day
,
lest
any
of
you
be
hardned
through
the
deceitfulnes
of
sin
.
The
summe
of
his
counsel
is
this
.
First
,
that
euery
man
by
himself
must
looke
vnto
himselfe
,
that
he
hath
not
resident
in
him
a
filthy
standing
puddle
,
a
wicked
&
vngodly
heart
,
or
a
heart
that
makes
a
practise
of
sinne
,
that
is
wauering
,
and
inconstant
in
the
seruice
of
God
.
Secondly
,
that
euery
Christian
be
carefull
one
for
another
,
and
by
mutuall
and
dayly
exhortations
stirre
vp
one
another
vnto
godlinesse
,
Ish
auen
,
the
man
of
vanitie
:
and
so
much
for
the
phisick
,
or
means
restoratiue
&
preseruatiue
,
to
purge
&
preserue
the
hart
from
leudnes
.
But
here
it
will
be
obiected
by
some
,
that
I
speake
of
things
impossible
.
Who
can
do
all
this
,
The
heart
is
deceitfull
aboue
all
things
(
saith
Ieremy
)
who
can
know
it
?
who
can
say
,
my
heart
is
cleane
(
saith
Salomon
?
)
And
although
Dauid
that
man
of
God
,
wished
that
his
wayes
were
so
directed
,
that
he
might
keepe
the
statutes
of
the
Lord
alwayes
,
Ish
auen
,
a
vaine
person
,
that
hath
any
wicked
imagination
or
purpose
at
any
time
in
his
heart
?
leud
things
are
in
his
heart
:
speaking
in
the
time
present
,
take
him
when
you
will
,
he
hath
alwayes
a
leud
heart
:
to
shew
that
there
is
a
continuall
residence
of
leudnesse
,
and
diuels
in
him
.
No
man
can
say
his
heart
is
cleane
,
as
touching
perfection
of
puritie
.
No
man
can
say
but
that
leud
things
haue
bin
in
his
heart
,
haue
haunted
his
heart
,
&
through
the
deceitfulnes
of
sin
haue
stolen
in
,
and
gotten
a
lodging
there
awhile
,
like
the
counterfeit
Gibeonites
which
deceiued
Ioshua
with
their
old
shooes
&
bottels
,
&c.
&
may
steale
vpon
him
vnawares
,
as
theeues
do
when
a
man
sleepeth
:
but
yet
the
child
of
God
regenerate
,
may
say
sometimes
truly
through
the
grace
of
Christ
:
I
thanke
God
these
leud
motions
,
and
perswasions
,
be
now
gone
and
put
to
flight
:
sinne
dwelleth
not
in
me
like
a
freeholder
,
much
lesse
raigneth
like
a
tyrant
:
these
leud
things
haue
no
quiet
rest
,
nor
residence
in
me
:
Gods
Spirite
keepeth
the
hold
,
and
Iesus
Christ
with
his
bloud
and
Spirite
,
doth
cleanse
me
from
all
my
sinne
,
and
doth
make
vp
the
breach
againe
which
Sathan
made
.
And
comfortable
is
the
note
that
Dauid
giueth
of
himselfe
in
Psal.
66.18
.
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
:
to
shew
that
though
wickednesse
get
into
the
heart
,
so
we
regard
it
not
,
nor
like
it
not
,
but
thinke
the
time
long
til
he
be
gone
againe
,
all
is
well
:
so
cannot
the
man
of
Belial
say
,
for
he
is
glad
of
such
a
guest
,
he
regardeth
leud
things
,
&
delighteth
in
them
,
as
in
those
that
he
liueth
by
,
and
is
angry
with
euery
man
,
with
euery
Sermon
,
with
euery
sentence
,
with
euery
word
,
yea
with
euery
looke
that
seemeth
to
dislike
of
his
waies
,
or
that
go
about
to
disquiet
or
disturb
his
hart
,
or
once
to
speake
of
it
,
or
to
meddle
withal
:
yea
for
feare
that
any
man
should
come
neare
him
,
and
touch
any
thing
that
is
in
his
hart
,
he
will
either
sit
far
inough
off
from
the
Preacher
,
that
he
shall
not
heare
him
,
or
haue
his
armor
of
vnbeleefe
vpon
him
,
that
whatsoeuer
is
said
shal
not
enter
:
or
wil
shape
him
a
short
answer
that
shall
seeme
to
meddle
with
him
,
or
to
iudge
of
his
heart
,
how
vile
soeuer
his
life
be
,
saying
:
O
you
must
not
iudge
:
who
made
you
a
iudge
?
my
heart
is
knowne
to
God
:
looke
to
your
owne
:
I
thanke
God
I
haue
as
good
a
heart
to
God
,
as
any
of
you
all
:
I
loue
not
this
pricisenes
,
or
this
purenesse
;
a
man
may
be
too
holy
,
and
serue
God
too
much
:
what
?
a
man
that
wil
liue
must
dissemble
a
little
,
and
play
the
good
fellow
;
and
must
haue
some
deuises
in
his
head
that
all
the
world
know
not
of
,
&c.
And
this
is
Belials
reckoning
,
cast
it
ouer
who
list
,
&
set
euery
speech
in
his
place
,
and
the
Summa
totalis
,
wil
be
a
compound
summe
,
like
that
which
standeth
vpon
pounds
,
shillings
and
pence
,
and
this
is
the
summe
of
all
:
it
amounteth
iust
to
Atheisme
,
Epicurisme
,
Libertinisme
,
a
Christian
in
name
,
&
a
Protestant
at
large
:
and
the
summe
of
this
point
for
an
answer
final
to
the
former
obiection
is
this
.
He
that
in
truth
,
and
vnfainedly
studieth
to
please
God
in
the
part
regenerate
,
may
be
said
to
haue
a
good
heart
,
I
do
not
the
good
that
I
would
:
I
find
that
when
I
would
serue
God
,
euill
is
present
with
me
,
&c.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
bodie
of
sinne
?
Then
he
answereth
himselfe
:
I
thank
God
through
Iesus
Christ
my
Lord
.
Yet
this
followeth
as
a
heauy
burden
of
his
song
while
he
liued
,
Euill
is
present
with
me
,
I
am
led
captiue
to
the
law
of
sinne
:
that
is
,
vnwillingly
enough
:
therefore
to
end
,
let
none
thinke
that
no
body
serueth
God
with
a
good
hart
,
but
he
that
hath
no
corruption
in
his
hart
,
as
Anabaptists
and
Puritanes
indeed
say
:
so
was
it
not
with
Dauid
,
nor
Paul
,
nor
any
of
Gods
children
in
this
life
.
And
happie
is
he
that
now
can
go
home
,
and
find
by
this
Sermon
leud
things
chased
out
of
his
heart
,
with
a
stedfast
purpose
to
serue
the
Lord
with
all
his
heart
.
Now
let
vs
pray
.
THE
VII
.
SERMON
.
PRO.
6.14
.
He
imagineth
euill
continually
:
Fabricatur
malum
,
saith
Tremelius
,
that
is
,
he
forgeth
or
frameth
euill
.
IN
this
part
of
Belials
Anatomie
,
the
holy
Ghost
alludeth
to
Carpenters
or
Smiths
,
which
do
by
art
and
skill
contriue
their
worke
,
and
of
rude
stuffe
shape
out
what
they
list
:
shewing
hereby
that
the
man
of
Belial
in
like
sort
,
like
an
artificer
doth
of
the
rude
stuffe
of
his
heart
,
frame
and
forge
vnto
himselfe
in
the
shop
of
his
owne
braine
what
he
listeth
:
but
yet
this
difference
is
betweene
this
artificer
&
other
artificers
:
they
,
of
that
which
was
bad
,
do
make
something
that
will
be
good
:
he
of
that
which
is
good
,
doth
forge
out
matter
that
is
naught
:
they
of
that
which
was
deformed
,
and
without
shape
,
do
frame
something
of
good
forme
and
fashion
:
he
of
that
which
was
of
forme
good
inough
,
doth
by
his
art
and
skill
make
a
deformed
thing
:
they
do
somtime
through
ignorance
or
want
of
experience
faile
in
their
workmanship
:
he
of
malice
and
peeuishnesse
,
rather
then
of
ignorance
,
doth
alwayes
faile
in
his
imaginations
;
for
,
he
imagineth
euill
continually
.
Now
then
we
are
come
to
the
ripping
vp
of
Belials
imaginations
,
which
are
described
vnto
vs
:
First
,
by
their
qualitie
,
which
is
bad
,
for
he
imagineth
euill
:
Secondly
by
their
quantitie
:
which
is
great
and
vniuersall
,
for
he
imagineth
euill
continually
.
The
euill
qualitie
and
badde
nature
of
Belials
imaginations
,
will
the
better
appeare
,
if
we
consider
:
first
,
the
materiall
cause
of
them
,
which
is
,
leud
things
in
his
heart
:
secondly
,
the
formall
cause
,
and
that
is
artificiall
forging
and
framing
of
them
:
for
of
matter
and
forme
doth
euery
thing
consist
:
and
first
,
of
the
material
cause
of
his
images
.
Immediatly
before
,
he
saith
,
leud
things
are
in
his
heart
:
now
he
sheweth
what
he
doth
with
them
;
surely
nothing
,
but
of
that
abundance
of
leudnesse
which
is
in
his
heart
,
forge
and
frame
out
euill
imaginations
,
wrong
iudgements
,
crooked
conceits
,
pestilent
perswasions
,
and
false
resemblances
,
according
to
that
which
is
said
of
man
in
the
6.
of
Genesis
,
when
he
had
vniuersally
corrupted
his
wayes
:
The
Lord
saw
that
the
wickednesse
of
man
was
exceeding
great
vpon
earth
,
and
that
the
imaginations
of
the
thoughts
of
his
heart
were
onely
euill
continually
:
And
for
euery
one
of
his
apprentises
and
iourneymen
,
Sathan
hath
a
ware-house
and
a
shoppe
,
after
the
manner
of
Merchaunts
and
great
occupiers
:
for
the
Diuell
is
as
great
a
dealer
as
any
in
the
world
,
So
much
in
generall
,
of
Belials
maister
,
his
storehouse
,
and
his
ware-house
,
and
his
ware
.
Now
in
particular
(
as
it
were
in
a
bill
of
parcels
)
let
vs
see
what
wares
are
stored
vp
in
his
hart
,
and
what
workes
he
frameth
thereof
in
the
shop
of
his
braine
.
There
is
in
his
heart
store
of
malice
:
and
of
that
he
forgeth
slaunderous
reports
,
impudent
lyes
,
and
vniust
reuenge
.
There
is
in
his
heart
store
of
obstinate
wilfulnesse
,
and
wilfull
obstinacie
:
and
of
that
he
forgeth
out
peruerse
disputations
,
and
crosse
languages
.
There
is
in
his
heart
store
of
enuie
:
and
of
that
he
forgeth
false
suggestions
,
and
impatient
murmurings
against
the
prosperitie
of
his
neighbours
and
brethren
:
as
Esau
did
against
Iacob
because
of
his
blessing
,
and
Achab
against
Naboth
for
his
vineyard
.
There
is
in
his
heart
store
of
hatred
against
the
truth
:
and
of
that
he
forgeth
cruell
deuises
against
those
that
professe
the
truth
.
There
is
in
his
heart
store
of
disdaine
:
and
of
that
he
forgeth
reprochfull
speeches
,
high
lookes
,
and
straunge
countenaunces
against
poore
simple
men
.
There
is
in
his
hart
store
of
arrogancie
and
pride
:
and
of
that
he
imagineth
himselfe
to
be
the
only
man
in
the
world
,
when
he
beholdeth
his
wealth
and
brauery
,
like
Nebuchadnezzar
when
he
beheld
his
pallace
.
There
is
in
his
hart
store
of
lightnes
&
inconstancy
:
and
of
that
he
forgeth
strange
fashions
&
new fangled
deuises
.
There
is
in
his
hart
store
of
vncleanenes
,
and
of
that
he
frameth
filthie
conueiances
for
his
beastlines
,
adulteries
,
and
fornications
.
There
is
in
his
heart
store
of
grosse
ignorance
in
the
Scriptures
:
and
thereof
he
forgeth
grosse
errors
,
superstitious
worshippings
,
&
base
conceits
of
the
Almighty
,
thinking
him
to
be
like
them selues
,
Psal.
50.
There
is
in
his
heart
store
of
disloyaltie
:
and
of
that
he
forgeth
trecherous
practises
against
his
Prince
and
Countrey
,
and
slie
conueiances
to
carrie
them
out
with
all
,
Ammon
,
Hanun
will
imagine
that
his
messengers
come
as
spies
.
If
Iohn
Baptist
will
not
eate
and
drinke
with
men
,
but
be
strange
and
austere
,
then
they
will
imagine
and
say
,
To
the
pure
all
things
are
pure
:
but
to
the
vncleane
and
impure
nothing
is
pure
,
but
euen
their
minds
and
consciences
are
defiled
:
and
that
is
the
cause
why
all
things
seeme
euill
vnto
them
,
because
their
minds
and
consciences
are
defiled
.
he
imagineth
euill
.
Now
let
vs
consider
of
the
other
adiunct
of
Belials
imaginations
,
[
2
](A17330-e30120-b)
2
Of
the
quantity
of
Belials
euill
imaginations
and
that
is
,
adiunctum
quantitatis
,
an
adiunct
or
circumstance
of
quantitie
:
the
euill
of
his
imaginations
is
of
an
exceeding
great
quantitie
:
for
he
doth
not
onely
imagine
euill
,
and
make
the
worst
or
euery
thing
,
but
he
imagineth
euill
continually
.
Continually
]
saith
the
holy
Ghost
,
to
shew
that
the
man
of
Belial
is
alwayes
at
worke
.
This
word
noteth
in
the
wicked
man
two
things
.
First
diligence
.
Secondly
perseuerance
in
euill
.
Great
is
the
diligence
of
wicked
men
in
sinne
:
for
they
lose
no
time
:
They
cannot
sleepe
(
saith
Salomon
)
except
they
haue
done
some
euill
.
Sleepe
departeth
from
their
eyes
vntill
they
haue
caused
some
to
fall
.
Like
gamesters
,
who
cannot
find
the
way
to
bed
vntill
either
they
haue
lost
all
their
money
,
or
caused
others
to
lose
all
.
They
continue
day
and
night
:
they
are
as
diligent
in
the
seruice
of
the
diuell
,
as
the
diuell
himselfe
is
is
hunting
after
mens
soules
:
for
he
goeth
about
continually
like
a
roaring
Lyon
,
seeking
whom
he
may
deuoure
:
and
so
do
his
men
of
Belial
seeke
whome
to
deface
and
deuoure
.
This
note
of
continuance
cometh
in
like
a
barre
in
the
armes
of
the
wicked
to
put
a
difference
betweene
them
and
the
godly
.
For
though
the
godly
or
regenerate
do
sometime
fall
into
euill
surmises
,
and
bad
imaginations
,
through
naturall
weakenesse
and
corruption
of
heart
,
yet
they
continue
not
in
it
.
Shall
we
continue
still
in
sinnes
,
(
saith
the
Apostle
)
that
grace
may
abound
?
God
forbid
.
No
:
they
dare
not
continue
in
a
sinne
,
they
are
euer
checking
and
controlling
their
wayes
,
and
confessing
their
sinnes
,
and
condemning
themselues
,
and
forsaking
their
euill
imaginations
.
And
if
they
fall
againe
into
the
same
sinne
(
as
oftentimes
they
do
,
)
it
is
with
a
greater
detestation
and
lothing
of
the
same
sinne
,
and
with
a
greater
and
more
earnest
striuing
against
it
afterward
.
And
yet
the
godly
are
not
so
simple
,
and
foolishly
credulous
,
as
to
beleeue
euery
faire
tale
,
or
to
be
in
league
with
euery
flattering
face
,
or
to
shake
hands
presently
with
euery
new
acquaintance
,
nor
to
trust
euery
promise
and
protestation
without
any
maner
of
trial
nor
to
make
the
best
of
that
which
is
of
it selfe
naught
,
and
apparantly
euill
:
nor
to
be
free
from
all
suspition
,
where
there
is
iust
cause
to
suspect
;
and
in
so
doing
they
are
not
to
be
condemned
,
but
rather
to
be
commended
:
for
as
charitie
is
not
suspitious
without
cause
,
so
is
it
not
foolish
and
blockish
when
there
is
cause
.
And
seeing
as
our
Sauior
Christ
himself
hath
ioyned
the
innocency
of
the
Doue
,
In
the
imaginations
also
which
commonly
men
haue
of
themselues
,
there
is
great
difference
betweene
the
wicked
and
the
godly
:
Though
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
.
And
sometime
the
godly
do
imagine
that
they
are
forsaken
of
God
,
when
they
are
not
forsaken
,
which
fearefull
coniectures
and
desperat
imaginations
do
arise
,
somtime
by
the
slie
suggestions
of
Sathan
,
through
want
of
faith
to
resist
him
sometime
of
melancholy
impressions
in
the
godly
,
and
those
are
to
be
helped
by
phisick
,
and
good
company
keeping
:
and
sometime
from
the
affliction
and
wound
of
conscience
,
groning
vnder
the
hand
of
God
,
especialy
after
some
relapse
into
some
old
sinne
againe
.
Which
kind
of
imaginations
are
to
be
altered
into
more
comfortable
and
wholesomer
perswasions
by
spirituall
phisicke
,
that
is
,
by
the
wise
handling
,
and
discreete
applying
of
the
promised
mercies
of
God
in
the
Gospell
,
tempering
therewithall
the
threatnings
of
the
law
,
either
more
or
lesse
,
according
as
the
spirituall
phisition
shal
see
the
partie
more
or
lesse
humbled
,
or
not
at
all
,
if
he
be
too
much
humbled
and
cast
downe
alreadie
.
But
the
wicked
being
blinded
with
selfe-loue
,
Nebuchadnezzar
the
King
of
pride
strouting
himselfe
in
his
pallace
,
imagined
that
he
was
admired
of
all
the
world
,
but
was
deluded
as
it
were
by
his
owne
shadow
,
and
derided
of
God
and
man
.
In
like
maner
vaine
men
and
women
(
ietting
vp
and
downe
in
the
world
like
hobby
horses
in
all
brauerie
,
The
wicked
(
whatsoeuer
they
imagine
vnto
themselues
)
shall
not
liue
out
halfe
their
dayes
:
namely
,
that
themselues
dreame
of
.
Therefore
(
to
shut
vp
this
point
)
as
before
we
haue
bene
taught
by
the
names
of
Belial
,
which
signifie
lawlesnesse
and
prophanenesse
,
to
looke
to
our selues
,
that
we
be
not
lawlesse
and
prophane
:
by
the
mouth
of
Belial
,
to
looke
to
our
speeches
,
that
we
walke
not
with
a
froward
mouth
:
by
the
gestures
of
Belial
,
to
looke
to
our
outward
behauiour
,
that
it
be
in
sobrietie
and
simplicitie
:
and
by
the
heart
of
Belial
,
to
watch
ouer
our
owne
hearts
,
that
leud
things
haue
no
residence
in
them
:
so
now
by
the
imaginations
or
mentall
images
of
Belial
,
framed
in
the
shop
of
his
braine
,
of
the
leud
stuffe
in
the
store-house
of
his
heart
,
for
he
imagineth
euill
continually
.
Now
let
vs
pray
.
THE
VIII
.
SERMON
.
PROV.
6.14
.
He
raiseth
vp
contentions
.
THe
meaning
of
these
words
is
this
:
that
where
there
was
no
contention
,
the
man
of
Belial
soweth
contention
:
and
where
contention
was
either
dead
,
or
dying
out
:
he
by
rubbing
and
chafing
of
it
,
(
as
it
were
)
fetcheth
and
reuiueth
it
againe
.
-
1.
The
causes
which
moue
him
to
raise
contention
.
-
2.
The
meanes
whereby
he
doth
raise
contention
.
-
3.
How
great
and
odious
a
sinne
it
is
to
raise
contention
.
-
4.
What
difference
there
is
betweene
the
contentions
of
the
wicked
,
and
the
contentions
of
the
godly
.
The
causes
of
Belials
contentious
disposition
,
are
principally
two
.
First
,
the
anger
and
wrath
of
God
.
Secondly
,
his
owne
euil
affections
.
Gods
anger
is
one
cause
:
for
God
and
he
being
at
oddes
,
Belial
cannot
be
at
peace
with
Gods
children
.
For
he
that
imagineth
euill
continually
,
must
imagine
euill
of
all
men
:
he
that
imagineth
euill
of
all
men
,
must
also
imagine
(
as
he
may
well
inough
)
that
he
is
hated
of
all
:
he
beleeueth
no
man
,
and
is
beleeued
of
none
:
he
trusteth
no
body
,
&
is
trusted
of
none
:
and
being
thus
hatefull
&
hated
,
it
grieueth
him
to
see
others
at
vnitie
:
&
therefore
to
bring
others
into
his
own
case
,
he
raiseth
vp
contentions
between
partie
and
partie
:
like
the
Diuel
,
who
being
at
enimitie
with
God
,
(
himself
)
did
not
cease
vntil
he
had
set
enimity
between
God
&
man
.
And
this
mutuall
or
ciuill
dissention
doth
commonly
follow
amongst
men
vpon
the
contempt
and
neglect
of
the
word
of
God
:
and
that
is
an
effect
of
Gods
most
iust
reuenging
wrath
:
for
when
men
refuse
to
submit
themselues
vnto
the
Gospell
of
peace
,
and
so
to
be
reconciled
vnto
God
:
it
is
iust
with
God
to
giue
them
ouer
,
and
to
set
them
at
contention
amongst
themselues
,
that
they
may
be
deuoured
one
of
another
.
According
to
that
which
the
Prophet
Esay
saith
:
The
wicked
are
like
the
raging
sea
that
cannot
rest
,
whose
waters
cast
vp
mire
and
dirt
.
There
is
no
peace
vnto
the
wicked
saith
my
God
:
he
doth
not
say
,
that
the
wicked
do
not
rest
,
or
will
not
rest
:
but
they
cannot
rest
:
And
why
?
Because
God
denyeth
them
peace
.
Euill
men
shall
waxe
worse
and
worse
,
deceiuing
and
being
deceiued
.
He
saith
not
that
they
may
,
but
they
shall
waxe
worse
and
worse
▪
and
they
shall
deceiue
and
be
deceiued
:
as
a
thing
ordained
for
them
,
this
euill
shall
come
vpon
them
.
And
the
wise
man
saith
;
As
the
cole
maketh
burning
coles
,
and
wood
a
fire
:
so
the
contentious
man
is
apt
to
kindle
strife
.
Therfore
whosoeuer
he
be
that
doth
studie
contention
,
and
reioyce
to
heare
of
strife
,
let
him
feare
his
estate
.
If
he
cannot
chuse
but
contend
,
and
desire
it
,
euen
for
it selfe
sake
:
let
him
know
,
that
he
is
branded
for
a
wicked
man
of
Belial
,
and
one
whome
Gods
anger
doth
euen
burne
vpon
,
vntill
it
hath
consumed
him
.
The
second
cause
which
moueth
him
to
moue
contention
,
are
his
own
euill
and
leud
affections
,
or
desires
,
and
chiefly
the
pride
of
his
heart
:
as
Salomon
saith
:
Onely
through
pride
a
man
causeth
contention
.
And
this
proud
contentious
humour
of
his
,
doth
chiefly
respect
his
own
vainglorie
,
and
the
furtherance
of
impietie
and
mischiefe
:
Let
nothing
be
done
(
saith
S.
Paul
)
through
contention
or
vaineglorie
:
He
that
is
of
a
proud
heart
stirreth
vp
contention
;
to
shew
,
that
pride
is
of
a
stirring
nature
:
and
a
proud
heart
by
stirring
of
contention
may
easily
be
knowne
.
The
second
thing
that
Belials
proud
contentious
heart
respecteth
,
is
(
in
diuellish
pollicie
)
the
more
freely
to
practise
his
mischieuous
deuises
,
imagining
that
he
may
the
more
quietly
proceede
in
his
wicked
enterprises
,
without
any
question
or
molestation
of
himselfe
.
Yea
out
of
the
contentions
of
other
men
,
some
haue
sucked
no
small
aduantage
.
Saul
pursued
Dauid
,
till
he
heard
that
the
Philistines
were
come
foorth
to
inuade
and
destroy
his
land
,
and
then
be
returned
,
by
which
means
Dauid
escaped
his
hands
for
that
time
:
1.
Sa.
23.27
.
Oliuet
:
Iohn
8.
the
first
verse
.
While
the
Pharisees
and
Sadduces
were
at
oddes
,
and
deuided
about
Paules
words
,
As
without
wood
the
fire
goeth
out
,
so
without
a
talebearer
strife
ceasseth
:
Pro.
26.20
.
to
shew
,
that
strife
is
maintained
by
tales
,
For
as
the
North
wind
driueth
away
raine
(
saith
the
Wise
man
)
so
doth
an
angry
countenance
the
slaundering
toung
.
But
these
kind
of
vermine
haue
more
patronage
,
and
better
countenance
,
then
honest
men
:
for
commonly
they
tell
their
tales
as
Libellers
vtter
their
mind
,
being
ashamed
of
their
names
,
lest
they
should
be
disproued
,
and
reproued
.
And
their
tales
commonly
go
abroad
like
fatherlesse
children
,
or
rather
like
bastards
,
without
fathers
knowne
,
or
maisterlesse
rogues
,
who
hang
on
euery
bush
a
rag
that
they
come
at
.
I
will
tell
you
a
thing
of
such
a
one
(
saith
this
base
scullion
of
the
diuels
kitchin
)
but
I
will
tell
it
you
in
secret
,
you
must
keepe
it
to
your selfe
,
or
else
I
shall
be
shent
,
and
get
ill
will
▪
I
will
saith
the
other
,
I
pray
let
me
heare
it
:
and
so
the
innocent
party
is
bought
&
sold
,
haled
&
pulled
,
rent
&
torne
,
condemned
and
hanged
,
Two
theeues
.
-
1.
The
reporter
.
-
2.
The
receiuer
.
between
two
malicious
theeues
,
and
he
not
aware
of
it
.
The
one
robbeth
his
neighbor
of
his
good
name
,
which
is
better
then
gold
and
siluer
,
and
the
other
is
the
receiuer
.
Odiosum
genus
,
a
hatefull
broode
they
are
:
and
deserue
hanging
ten
times
more
then
he
that
robbeth
a
man
vpon
the
high
way
:
for
he
may
make
restitution
of
that
which
he
stole
,
but
a
mans
good
name
cannot
be
restored
againe
.
No
saith
Machiauel
slaunder
thy
enemy
,
&
speak
all
euill
of
him
that
can
be
deuised
:
(
yet
cunningly
,
that
it
may
be
beleeued
)
if
otherwise
thou
canst
not
be
reuenged
of
him
:
for
howsoeuer
he
may
,
and
doth
cleare
himselfe
of
the
slander
,
yet
a
scarre
wil
remaine
do
what
he
can
.
A
diuellish
practise
,
&
fitter
indeed
for
Machiauel
&
his
followers
,
then
for
any
that
beareth
the
face
and
name
of
a
Christian.
This
was
Absaloms
practise
,
to
steale
away
the
hearts
of
his
fathers
subiects
,
partly
by
misreporting
of
his
fathers
gouernment
,
&
partly
by
extolling
of
himselfe
:
a
most
traiterous
&
theeuish
practise
.
In
like
maner
do
all
aspiring
minded
talebearers
grace
themselues
by
disgracing
of
others
,
to
rob
men
of
their
friends
,
which
is
worse
then
to
rob
a
man
of
his
goods
:
and
such
if
they
repent
not
,
must
make
iust
accompt
to
hang
in
hell
for
it
,
though
they
hang
not
here
.
As
it
is
a
wicked
practise
to
carrye
tales
in
such
obscure
sort
as
hath
bene
shewed
,
Ruth
.
ver.
11.
there
is
a
notable
pattern
or
example
for
newes
mongers
:
All
is
told
me
(
saith
Booz
vnto
Ruth
)
that
thou
hast
done
vnto
thy
mother
in
law
,
since
the
death
of
thy
husband
,
&
how
thou
hast
left
thy
father
and
thy
mother
,
and
the
land
where
thou
wast
borne
,
and
art
come
vnto
a
people
which
thou
knewest
not
in
times
past
.
By
which
relation
of
Booz
vnto
Ruth
,
we
may
learn
,
that
the
vertuous
acts
of
good
men
are
to
be
spoken
of
to
their
commendation
&
comfort
,
to
the
drawing
on
of
others
:
&
aboue
all
,
&
in
all
,
to
the
glory
of
God
.
And
that
if
we
will
needs
be
discouering
of
mens
liues
&
doings
,
we
should
speak
of
their
good
deeds
,
and
vertuous
acts
,
&
not
stand
raking
still
in
their
corruptions
,
and
infirmities
,
(
as
the
maner
of
most
men
is
)
&
in
reporting
,
not
to
eclipse
their
vertues
,
but
to
shew
all
to
the
full
,
as
he
did
that
told
Booz
of
Ruth
:
but
so
will
Belial
neuer
do
.
[
2
](A17330-e32500-b)
2
Taking
all
things
in
ill
part
.
The
2.
way
which
the
man
of
Belial
taketh
for
the
raising
of
contentions
,
is
a
wilfull
&
peeuish
taking
all
things
in
euill
part
,
&
construing
them
to
a
wrong
sense
:
like
the
malicious
Iewes
who
alwaies
drew
the
heauenly
words
of
our
blessed
Sauiour
from
the
right
meaning
:
when
he
spake
of
the
temple
of
his
body
:
shewing
how
that
shold
be
destroied
,
&
within
3.
daies
builded
again
:
The
third
way
whereby
he
raiseth
vp
contention
,
[
3
](A17330-e32610-b)
3
Intermedling
in
other
mens
matters
.
1.
Tim.
5.13
.
is
by
busying
,
and
medling
in
other
mens
matters
which
belong
not
vnto
him
,
and
that
before
he
is
called
thereunto
,
whereof
some
be
women
,
some
be
men
.
Of
contentious
and
busie
bodied
women
the
Apostle
speaketh
thus
:
Being
idle
,
they
learne
to
go
about
from
house
to
house
,
yea
,
they
are
not
onely
idle
,
but
also
pratlers
,
and
busie
bodies
,
speaking
things
that
are
not
comely
.
Salomon
(
speaking
of
contentious
women
)
saith
:
It
is
better
to
dwell
in
a
corner
of
the
house
top
,
then
with
a
contentious
woman
in
a
wide
house
.
To
shew
,
that
there
is
small
ease
or
rest
to
be
looked
for
with
a
contentious
woman
.
And
in
the
19.
it
is
better
to
dwel
in
the
wildernesse
,
then
with
a
contentious
and
angry
woman
.
To
shew
,
that
there
is
more
comfort
and
rest
to
be
looked
for
amongst
the
wild
beasts
,
then
among
contentions
women
.
Of
busie
headed
men
,
some
are
intermendlers
in
Church
matters
,
and
some
in
common-wealth
matters
.
The
sacrifice
of
the
wicked
is
an
abhomination
(
sayth
Salomon
)
how
much
more
when
he
bringeth
it
with
an
euill
mind
?
Euen
so
,
the
medling
of
the
wicked
in
Gods
matters
which
belong
not
vnto
them
,
is
an
abhomination
:
much
more
when
they
meddle
with
a
wicked
mind
,
What
is
that
to
thee
?
follow
thou
me
:
To
shew
,
that
it
is
a
foule
fault
to
neglect
our
owne
callings
,
and
to
be
curious
and
inquisitiue
about
other
mens
affaires
which
pertaine
not
vnto
vs
:
and
God
will
surely
rebuke
such
curious
persons
.
Yet
how
many
at
this
day
do
imitate
Peter
in
his
vaine
curiositie
,
or
curious
veine
,
not
fearing
or
regarding
the
rebuke
that
they
shall
haue
from
God
for
their
labour
?
What
thinke
you
of
Bishops
&
their
calling
(
say
some
?
)
of
this
mans
gifts
,
and
that
mans
teaching
say
other
?
Euery
cobler
and
pedler
,
or
tinker
,
and
prentise
must
know
these
things
,
and
haue
an
oare
in
the
Church
gouernours
boate
:
and
hereof
arise
contentions
,
and
schismes
,
and
factions
,
and
rents
in
the
Church
of
Christ
.
In
the
meane
time
examine
them
how
they
haue
followed
Christ
themselues
(
a
thing
indeede
whereunto
they
are
called
:
)
alas
they
can
say
nothing
of
that
matter
,
their
owne
callings
are
neglected
,
they
leape
in
and
out
of
them
at
their
pleasure
,
their
families
and
themselues
without
all
discipline
and
gouernement
.
Alas
what
aunswer
will
they
make
when
Christ
shall
stay
them
,
and
say
vnto
them
:
What
is
that
to
you
?
follow
you
me
.
When
Christ
was
in
a
heauenly
Sermon
against
distrustfull
care
for
the
world
,
and
fainting
feare
of
persecution
,
there
was
amongst
his
auditours
a
very
saucy
,
and
vnmannerly
worldling
,
whose
heart
was
so
much
vppon
his
halfe
penny
(
as
they
say
)
that
he
could
not
stay
vntill
the
Sermon
was
done
,
but
(
interrupting
our
Sauiour
Christ
)
spake
vnto
him
to
deuide
the
inheritance
betweene
him
and
his
brother
:
but
marke
Christs
aunswer
:
who
made
me
a
Iudge
and
a
deuider
of
lands
amongst
you
?
Shewing
,
that
it
was
no
part
of
his
calling
,
and
seeing
that
it
did
not
belong
vnto
him
,
he
would
not
meddle
with
all
:
teaching
vs
thereby
also
what
we
are
to
do
in
the
like
cases
.
The
second
kind
of
busie
headed
fellowes
(
whose
intermedling
in
other
mens
matters
,
Sathan
vseth
as
his
bellowes
to
blow
the
coales
of
contention
)
are
in
the
common-wealth
.
Of
such
we
haue
a
very
liuely
,
yet
fearfull
example
in
Absalom
,
in
2.
Samuel
15.2.3
.
who
being
a
subiect
,
would
meddle
in
the
Kings
affaires
,
and
take
vpon
him
to
gouerne
,
to
heare
and
examine
mens
causes
before
he
was
called
,
but
it
turned
in
the
end
to
his
owne
shame
and
vtter
ouerthrow
:
but
marke
his
vile
practise
:
He
riseth
vp
early
,
and
standeth
hard
by
the
entring
in
of
the
gate
,
as
though
he
were
a
man
that
preferred
the
common-wealth
before
his
owne
businesse
,
and
were
loth
that
suters
should
attend
too
long
:
then
he
calleth
men
vnto
him
as
they
went
in
at
the
gates
,
if
they
had
any
matter
or
controuersie
before
the
King
,
and
came
to
the
king
for
iudgement
,
and
then
he
questioneth
with
him
in
this
sort
.
Of
what
tribe
,
or
citie
art
thou
?
then
he
enquireth
what
his
suite
and
matter
is
,
when
he
heareth
it
,
were
it
good
or
bad
,
he
telleth
him
,
that
his
matter
is
good
and
righteous
,
but
there
is
no
man
deputed
of
the
king
to
heare
thee
.
Oh
that
I
were
made
Iudge
in
the
land
,
that
euery
man
which
hath
any
matter
or
controuersie
,
might
come
to
me
,
that
I
might
do
him
iustice
.
And
when
any
man
came
neare
him
to
do
him
obeisance
,
he
put
forth
his
hand
,
and
tooke
him
,
&
kissed
him
.
And
on
this
manner
did
Absalom
to
all
Israel
,
that
came
to
the
King
for
iudgement
:
so
Absalom
stale
the
hearts
of
the
men
of
Israel
.
Which
after
grew
to
an
open
treason
,
and
rebellion
against
the
king
his
father
,
yet
against
his
owne
life
through
the
iust
iudgement
of
God
against
him
.
In
like
sort
at
this
day
it
is
amongst
vs
:
Blessed
are
the
peace-makers
(
saith
our
Sauiour
Christ
)
then
cursed
are
strife
makers
.
And
yet
I
deny
not
,
but
that
if
men
be
lawfully
called
,
they
may
meddle
in
other
mens
matters
,
Many
of
tender
conscience
are
much
troubled
about
this
point
,
namely
,
what
to
do
if
they
see
another
man
do
euill
,
as
to
sweare
vainely
,
to
blaspheme
Gods
name
,
or
to
haue
any
offensiue
image
in
his
house
,
or
to
vse
any
vnlawfull
recreation
,
or
to
spend
away
the
time
of
holy
exercises
,
as
the
Preaching
of
the
word
,
&c.
in
profane
exercises
,
and
many
other
things
the
like
,
whether
they
ought
to
go
vnto
them
and
reproue
them
for
their
euill
or
no
:
If
I
come
to
a
place
as
a
straunger
guest-wise
,
if
he
shall
require
me
to
pray
with
him
in
his
family
,
and
to
Catechise
his
family
,
I
haue
a
good
calling
,
I
may
do
it
.
Otherwise
,
I
see
not
that
I
am
bound
to
thrust
my selfe
into
those
duties
vnrequired
:
if
he
shall
require
my
iudgement
in
good
sort
,
and
earnest
wise
,
to
be
resolued
about
any
matter
that
is
about
his
house
,
or
any
offence
committed
by
himselfe
,
or
by
any
of
his
family
,
as
a
houshold
fault
,
I
doubt
not
,
but
that
I
may
safely
speake
my
mind
:
Or
if
we
be
of
old
and
familiar
acquaintance
,
and
so
continue
in
friendship
,
then
as
a
friend
hauing
some
interest
in
my
friend
,
I
thinke
I
may
in
friendly
wise
contend
with
him
about
that
which
I
see
amisse
in
him
or
in
his
family
,
and
admonish
him
.
Or
if
a
Pastour
of
a
congregation
shall
see
any
priuate
disorder
,
or
abuse
in
any
of
his
flocke
,
he
ought
to
go
vnto
him
,
and
soberly
admonish
him
.
Or
if
a
question
be
moued
in
company
,
tending
to
any
errour
,
or
for
the
clearing
of
any
doubt
,
I
do
not
doubt
but
that
vppon
occasion
thereof
(
one
thing
drawing
on
another
)
a
man
may
more
safely
,
freely
,
and
with
lesse
offence
speake
as
God
shall
enable
him
for
the
truth
,
then
otherwise
,
as
many
that
(
of
a
sudden
peremptorily
and
rudely
)
breake
in
vpon
men
,
in
their
priuate
discourses
.
Or
if
thou
be
the
maister
of
a
famliy
,
&
hearest
thy
friends
at
thy
table
,
vse
vngodly
speeches
against
religion
,
or
backbiting
and
offensiue
speeches
of
any
,
whether
present
or
absent
,
thou
oughtest
to
tell
them
of
it
,
least
thou
make
thy
house
a
receptacle
of
vngodlinesse
and
mischiefe
.
And
if
thou
hast
so
good
calling
or
occasion
as
thou
hast
heard
before
,
then
thou
mayest
and
oughtest
to
speake
(
especially
when
the
case
toucheth
the
glory
of
God
)
though
no
man
else
wil
speake
,
remembring
what
our
Sauiour
Christ
sayd
,
when
some
carped
at
his
Disciples
which
praysed
him
as
he
rode
into
Ierusalem
:
If
these
should
hold
their
peace
,
the
stones
would
cry
.
Or
if
thou
be
a
man
of
great
place
and
authoritie
,
and
in
sauour
with
the
Prince
and
others
of
high
calling
,
and
seest
the
Church
of
God
in
daunger
,
as
it
was
by
Hamans
wicked
practise
,
and
no
body
else
will
step
foorth
to
speake
in
behalfe
of
the
innocent
;
then
oughtest
thou
to
put
foorth
thy selfe
,
yea
though
thou
venter
thy
owne
life
in
that
case
,
as
Hester
did
:
Who
knoweth
whether
God
hath
brought
thee
vnto
such
fauour
and
dignitie
against
such
a
day
?
Oh
how
many
are
there
that
haue
both
good
calling
,
and
iust
occasion
offered
them
many
wayes
,
and
may
haue
free
accesse
vnto
Princes
,
and
speake
freely
,
and
be
heard
willingly
,
whereby
they
might
do
much
good
vnto
the
poore
Church
of
Christ
if
they
would
:
but
alas
,
vppon
no
occasion
,
and
without
any
warrant
they
can
contend
where
they
neede
not
,
nay
where
they
ought
not
:
and
where
they
should
speake
there
are
they
tongue-tied
:
nay
,
would
to
God
they
did
not
take
all
occasions
of
hindering
good
causes
,
and
of
betraying
the
truth
.
But
otherwise
,
if
thou
hast
neither
calling
(
as
a
Minister
in
his
flocke
,
or
a
maister
of
a
family
,
or
a
Magistrate
in
the
common-wealth
)
nor
place
,
nor
occasion
iustly
and
fitly
offered
vnto
thee
:
them
feare
to
venture
(
as
many
do
,
who
haue
as
they
thinke
a
great
gift
in
a
reprehensiue
veine
)
least
it
fall
out
with
thee
as
it
did
with
the
sonnes
of
Sceua
,
who
tooke
vpon
them
to
do
as
Paule
did
,
that
is
,
to
cast
out
diuels
when
they
had
no
such
commission
nor
power
,
and
it
be
sayd
vnto
thee
as
the
diuels
sayd
vnto
them
:
Paule
we
know
,
and
Iesus
we
acknowledge
,
but
who
are
you
?
Now
let
vs
pray
.
THE
IX
.
SERMON
.
PRO.
6.14
.
He
raiseth
vp
contentions
.
IN
the
former
Sermon
,
to
what
ends
,
and
by
what
meanes
chiefly
the
man
of
Belial
doth
raise
vp
contentions
.
Now
it
remaineth
that
we
consider
the
greatnesse
of
the
sinne
,
the
more
to
driue
vs
out
of
loue
therewith
:
and
next
the
difference
betweene
the
contentions
of
the
wicked
and
the
contentions
of
the
godly
,
because
it
is
not
simply
vnlawfull
to
contend
at
all
.
raising
vp
contentions
,
and
reuiuing
of
controuersies
(
after
Belials
maner
)
may
appeare
two
wayes
.
First
,
by
considering
what
testimony
God
hath
giuen
of
it
(
or
against
it
rather
)
in
his
word
.
Secondly
,
by
vewing
the
scars
and
harmes
(
as
they
say
)
that
this
beast
hath
done
:
that
is
,
by
beholding
the
blessings
that
by
the
meanes
of
wicked
mens
contentions
are
quite
rooted
vp
and
destroyed
.
For
the
first
,
[
1
](A17330-e33430-b)
1
By
the
testimony
of
God
against
it
.
Pro.
6.16.17.18
.
it
is
sayd
in
this
present
Chapter
:
There
are
6.
things
which
the
Lord
hateth
,
yea
his
soule
abhorreth
7.
the
haughty
eyes
,
a
lying
tongue
,
and
the
hands
that
shed
innocent
bloud
,
an
hart
that
imagineth
wicked
enterprises
,
feete
that
be
swift
in
running
to
mischiefe
,
a
false
witnesse
that
speaketh
lyes
,
and
him
that
raiseth
vp
contentions
among
neighbours
.
Where
a
man
may
perceiue
by
his
companions
that
he
is
matched
withall
,
what
manner
of
beast
the
make-bate
is
:
for
he
goeth
to
be
arraigned
in
the
same
line
with
the
haughtie
&
disdainfull
persons
,
with
lyers
and
murtherers
,
with
men
whose
dexterity
is
in
doing
of
mischiefe
,
and
false
witnesses
,
such
as
put
Christ
to
death
,
all
birds
of
a
feather
,
beasts
of
one
haire
,
and
whelpes
of
a
litter
.
All
which
the
Lord
sayth
he
hateth
,
&
abhorreth
,
&
so
doth
he
the
contentious
person
:
as
if
he
should
say
:
I
do
more
then
hate
him
,
I
do
hate
and
abhorre
him
.
To
shew
,
that
a
full
cup
of
Gods
wrath
is
tempered
for
such
to
drinke
of
.
Oh
that
all
contentious
Belials
had
grace
to
consider
well
of
this
,
that
he
might
repent
:
for
who
can
beare
the
displeasure
of
a
Prince
,
whose
wrath
is
like
vnto
the
roaring
of
a
lyon
?
Much
lesse
can
he
sustaine
the
fulnesse
of
the
Princes
wrath
,
which
is
death
at
the
least
,
if
not
with
all
extremity
.
If
none
can
abide
the
wrath
of
a
Prince
,
whose
breath
is
in
his
nostrils
,
and
hath
power
but
ouer
the
bodies
and
goods
of
men
,
then
who
can
endure
the
wrath
of
the
Lord
,
when
in
all
fulnesse
and
extremity
it
shall
be
powred
vpon
him
,
&
shall
come
with
this
note
also
,
and
signe
of
extreame
wrath
,
My
soule
doth
hate
and
abhorre
him
:
all
which
is
spoken
after
the
maner
of
men
,
for
our
better
vnderstanding
,
for
otherwise
and
indeed
,
in
God
there
be
no
such
passions
,
nor
motions
,
nor
perturbations
of
mind
as
there
be
in
men
:
but
these
speeches
and
the
like
do
shew
what
God
in
his
euerlasting
counsell
and
iustice
hath
from
eternall
decreed
,
and
what
(
according
to
the
sayd
decree
of
his
)
his
Maiesty
will
execute
against
the
wicked
.
The
Lord
hath
made
euen
both
these
,
the
eare
for
to
heare
,
and
the
eye
for
to
see
.
And
mens
actions
are
not
well
ordered
,
vnlesse
they
be
well
tempered
,
according
to
the
worthinesse
and
condition
of
these
degrees
.
And
that
cannot
be
,
vnlesse
it
be
done
according
to
the
prescript
rule
of
the
law
of
God
,
which
is
the
head
and
fountaine
of
all
good
order
:
for
he
that
is
the
God
of
order
made
a
law
of
order
.
Now
,
by
contention
&
her
impes
,
Gods
order
is
peruerted
:
subiects
rule
,
&
Princes
obey
:
parents
yeeld
to
their
childrens
affections
:
wiues
domineere
ouer
their
husbands
:
seruants
beare
sway
against
their
maisters
:
and
yong
men
despise
their
elders
.
God
hath
distinguished
diuerse
members
in
one
body
:
one
from
another
,
&
set
one
aboue
another
,
&
placed
them
all
in
wonderfull
maner
.
The
head
as
a
tower
,
the
eies
in
the
same
as
watchmen
,
the
eie-lids
as
windowes
for
light
,
the
mouth
as
a
doore
to
let
in
prouision
,
the
toung
as
a
porter
to
cal
for
that
which
is
needfull
,
&
to
examine
that
which
is
doubtful
,
the
eares
as
spies
to
harken
&
to
listen
,
the
hands
as
seruitours
&
souldiers
,
the
feet
as
messengers
and
porters
to
carry
and
recarry
,
the
teeth
as
grinders
of
natures
prouision
,
the
pallate
as
taster
,
the
stomach
as
a
cook-roome
,
wherin
all
things
are
prepared
againe
for
the
benefit
of
nature
,
&
the
whole
body
so
to
be
preserued
for
the
benefit
of
the
soule
,
who
sitteth
within
as
a
Queene
&
commander
,
with
a
Princely
companie
of
heauenly
attendants
called
animales
virtutes
,
the
powers
of
the
soule
:
as
reason
,
&
vnderstanding
,
and
memory
,
&
will
,
&
affections
:
and
all
together
seruing
God
who
made
them
,
&
doth
preserue
them
,
who
redeemeth
&
repaireth
them
,
to
the
end
he
may
for
euer
glorifie
himselfe
in
their
euerlasting
glorification
by
Christ
in
his
heauenly
kingdome
.
All
which
being
beheld
in
that
order
that
God
hath
set
them
in
,
do
shew
the
high
wisdom
of
God
:
but
being
either
wanting
,
or
abounding
,
or
displaced
,
they
make
a
man
not
a
man
but
a
monster
.
As
when
one
is
borne
without
head
or
eyes
,
or
eares
,
or
hands
,
or
feete
,
or
is
borne
with
two
heads
,
&
many
eyes
,
&c.
more
then
nature
requireth
,
or
hath
his
eares
where
his
eies
should
be
&
his
feet
where
his
hands
should
be
,
&c.
In
like
sort
God
in
his
lawes
hath
set
downe
a
rule
&
measure
for
euerie
thing
,
which
being
kept
doth
make
a
seemly
sight
,
but
being
broken
,
doth
breed
a
confused
and
monstrous
being
,
whether
it
be
in
Church
or
common
wealth
,
whether
in
citie
or
countrie
,
in
publicke
or
in
priuate
.
Now
contention
displaceth
all
,
setting
(
as
it
were
)
the
feet
vpward
,
&
turning
the
head
downward
,
placing
the
mouth
where
the
eares
should
be
,
and
the
hands
where
the
feet
should
be
,
&
the
eares
where
the
eies
should
be
:
that
is
he
is
a
speaker
when
he
should
be
a
hearer
,
They
had
all
one
mind
,
and
one
hart
.
To
shew
that
where
diuerse
(
but
especially
contrary
)
minds
are
,
there
can
be
no
society
,
except
it
be
such
society
as
is
amongst
maried
persons
,
when
the
one
is
a
Papist
and
the
other
a
Protestant
:
they
are
tyed
together
indeed
,
but
it
is
like
Sampsons
foxes
,
taile
to
taile
,
euerie
one
looking
a
contrarie
way
,
striuing
(
with
firebrands
at
their
tailes
)
to
be
parted
one
from
another
:
and
therefore
they
striue
to
be
asunder
,
because
of
the
fire
that
is
kindled
betweeee
them
,
and
threatneth
to
consume
them
.
Fulfill
my
ioy
,
that
ye
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
,
that
nothing
be
done
of
contention
or
vaine
glorie
,
but
that
in
meekenesse
of
minde
,
euerie
man
thinke
better
of
another
then
himselfe
.
To
shew
,
that
if
any
thing
be
done
of
contention
and
vaine
glorie
(
two
miserable
companions
)
we
shall
both
grieue
the
godly
,
especially
our
teachers
,
and
also
depriue
our selues
of
peace
,
and
comfortable
society
.
What
peace
can
that
be
,
so
long
as
the
witchcrafts
and
whoredomes
of
thy
mother
Iezabel
are
yet
great
and
many
?
To
shew
,
that
where
sinne
raigneth
,
there
is
no
peace
to
be
looked
for
:
neither
must
Gods
children
be
in
league
with
such
as
liue
desperatly
in
all
wickednesse
without
the
feare
of
God
.
When
Elijah
cleared
himselfe
,
and
proued
Achab
to
be
the
man
that
troubled
Israel
,
he
vsed
this
reason
:
thou
hast
forsaken
the
Lord
,
and
his
commandement
.
Thou
hast
forsaken
the
Lord
,
Achab
:
there
is
vnity
gone
;
and
his
commaundement
,
there
is
order
gone
.
To
shew
,
that
they
which
forsake
the
Lord
and
his
lawes
,
are
the
only
enemies
to
vnity
and
order
,
and
disturbers
of
the
peace
of
Gods
people
.
Therefore
true
Christian
vnitie
is
called
the
vnitie
of
the
Spirit
.
Ephes.
4.3
.
Now
see
what
an
excellent
thing
Christian
vnity
is
:
the
band
of
perfection
,
Col.
3.14
.
put
on
loue
:
to
shew
,
that
a
Christian
is
in
a
manner
but
naked
,
and
vncomely
without
it
,
like
a
man
without
his
vpper
garment
.
It
is
like
the
fruitfull
ground
,
wherein
small
things
will
thriue
well
.
Now
,
he
that
raiseth
vp
contentions
doth
but
awaken
and
rouse
vp
a
cruell
Lionesse
with
her
whelpes
,
to
teare
all
these
blessings
in
peeces
.
He
teareth
in
peeces
his
brothers
best
garment
,
the
Churches
best
garment
,
the
common
wealths
best
garment
,
and
layeth
all
naked
to
the
scorne
and
laughter
of
Cham
&
his
cursed
brood
.
He
pulleth
the
sinewes
of
the
body
in
sunder
,
to
the
intollerable
paine
&
torment
of
all
the
members
.
He
plucketh
the
beames
out
of
the
building
,
and
vndermineth
the
foundation
of
Christians
ioy
.
He
maketh
their
fruitfull
ground
to
become
barren
:
he
spilleth
the
sweete
ointment
,
and
filleth
the
place
where
he
commeth
with
a
pistiferous
aire
.
They
are
the
worst
people
that
liue
,
for
they
are
scorners
.
Dauid
maketh
three
degrees
of
sinners
in
the
1.
Psal.
Cast
out
the
scorner
,
and
strife
shall
go
out
,
so
contention
and
reproch
shall
cease
.
Shewing
by
his
manner
of
speech
,
that
there
is
no
more
respect
to
be
had
vnto
a
contentious
scorner
,
or
a
scornefull
contender
,
then
to
dung
which
is
to
be
cast
out
of
the
dores
vpon
the
dunghill
.
Therefore
woe
be
to
him
that
raiseth
vp
contentions
betweene
Prince
and
Prince
,
as
the
Pope
doth
:
betweene
the
Church
and
her
gouernours
,
as
the
Popish
do
:
betweene
Pastour
and
people
,
as
Atheists
do
:
betweene
man
and
wife
,
as
make-bates
do
:
betweene
neighbour
and
neighborr
,
as
tale-bearers
do
:
betweene
plaintife
and
defendant
,
He
that
diggeth
a
pit
(
saith
Salomon
)
shall
fall
into
it
,
and
he
that
rolleth
vp
a
stone
,
it
shal
returne
vnto
him
.
He
that
loueth
to
breake
hedges
,
a
Serpent
shall
bite
him
.
He
that
pulleth
the
beame
out
of
the
wall
,
pulleth
the
house
vpon
his
owne
head
.
He
that
wisheth
this
Sun
out
of
the
world
,
wisheth
but
a
darke
and
vncomfortable
being
to
himselfe
.
The
contentions
of
the
wicked
are
like
the
fight
betweene
the
dragon
and
the
Elephant
.
The
Dragon
,
he
windeth
about
the
Elephants
legs
,
and
stingeth
his
belly
,
but
with
the
fall
of
the
Elephant
he
is
killed
himself
.
According
to
this
is
that
which
Ieremy
speaketh
in
the
person
of
God
:
Do
they
prouoke
me
to
anger
(
saith
the
Lord
)
and
not
themselues
to
confusion
of
faces
?
[
4
](A17330-e34240-b)
4
The
difference
betweene
the
contentions
of
the
wicked
and
of
the
godly
.
And
so
much
of
the
greatnesse
of
this
sin
of
raising
of
contention
,
wherby
both
order
and
vnity
are
taken
away
.
Now
let
vs
see
whether
it
be
simply
vnlawfull
to
contend
or
no
:
&
if
it
be
not
,
then
let
vs
see
the
difference
betweene
the
contentions
of
the
wicked
,
and
the
contentions
of
the
godly
,
and
what
rules
are
best
to
be
followed
in
our
contendings
,
and
controuersies
:
that
they
may
tend
to
Gods
glory
,
&
the
maintaining
of
Gods
order
&
his
Churches
good
.
A
needful
question
surely
this
is
:
for
,
when
the
wicked
would
make
Christ
&
his
seruants
very
odious
vnto
the
world
,
they
would
accuse
them
of
sedition
&
contention
.
And
Paul
is
accused
by
Tertullus
to
be
not
only
a
mouer
of
sedition
among
the
Iewes
,
but
euen
therefore
calleth
him
also
a
pestilent
fellow
,
The
man
of
God
must
not
striue
,
but
be
meeke
and
gentle
,
&c.
But
we
are
to
know
that
to
contend
is
not
simply
euill
,
Wo
be
vnto
me
my
mother
,
that
I
was
borne
a
contentious
man
,
&c.
The
kingdome
of
heauen
(
saith
Christ
)
is
not
gotten
but
by
striuing
,
yea
and
by
violent
striuing
too
,
and
we
are
commanded
to
striue
to
enter
in
at
the
straight
gate
,
Luke
.
13.24
.
My
spirit
shall
not
alwayes
striue
with
flesh
And
of
the
Israelites
he
saith
:
Forty
yeares
haue
I
contended
with
this
generation
.
that
Michael
(
meaning
Christ
)
had
battell
with
the
dragon
.
And
the
Apostle
Paul
saith
:
So
run
,
that
ye
may
obtaine
.
So
that
if
we
contend
against
the
sins
of
the
world
as
Ieremy
did
,
&
against
the
diuell
as
our
Captaine
Christ
Iesus
did
,
&
to
outrun
one
another
in
goodnesse
as
the
Corinthians
did
,
and
as
we
all
should
do
,
then
our
contending
is
commendable
:
but
so
doth
not
the
man
of
Belial
,
for
he
is
threatned
to
be
destroyed
,
because
like
a
make-bate
he
raiseth
vp
contentions
(
as
hath
bene
fully
declared
before
:
)
to
shew
that
his
contending
is
naught
&
intollerable
.
Cain
&
Abel
did
both
sacrifice
,
yet
not
both
accepted
,
because
they
did
not
sacrifice
both
with
a
like
affection
.
So
the
godly
,
&
the
wicked
do
both
contend
,
yet
not
both
in
like
maner
.
The
difference
standeth
in
matter
&
maner
,
which
(
being
wel
considered
)
will
put
an
end
to
this
controuersie
,
and
shew
who
be
troublers
of
Israel
:
this
will
clearly
appeare
in
the
example
of
Achab
&
Elijah
,
the
one
a
king
the
other
a
Prophet
.
2.
Ki.
18.18
.
Achab
saith
that
Elijah
troubled
Israel
(
this
was
when
they
wanted
raine
in
Israel
,
and
when
Elijah
stood
against
the
Priests
of
Baal
.
)
Elijah
againe
telleth
the
king
that
he
and
his
fathers
house
are
they
that
troubled
Israel
.
But
what
is
it
to
trouble
Israel
?
let
vs
see
:
In
like
sort
may
we
also
answer
all
Papists
and
Atheists
,
I
maruell
(
saith
S.
Paul
)
that
you
are
so
soone
turned
away
vnto
another
Gospell
:
which
indeede
is
not
another
Gospell
,
but
some
among
you
trouble
you
,
and
intend
to
peruert
the
Gospell
of
Christ
.
All
which
places
do
shew
that
they
are
the
troublers
of
Gods
Church
,
which
violate
Gods
commandements
,
which
adulterate
his
worship
,
which
deale
falsly
with
his
couenant
,
which
hinder
the
course
of
the
Gospell
,
and
labour
to
draw
away
men
from
the
loue
of
the
truth
.
Thus
then
we
see
,
that
all
are
not
to
be
condemned
,
which
haue
contended
,
for
that
in
euery
contention
there
are
two
parts
each
contrary
to
other
:
and
if
the
cause
of
the
one
be
good
,
the
other
must
needes
be
bad
.
They
that
defend
Gods
right
,
or
the
Churches
right
,
or
their
owne
right
,
are
not
to
be
called
contentious
persons
,
but
defendants
.
And
they
that
complaine
of
wrong
offered
to
God
,
or
to
his
Church
,
or
to
the
common
wealth
,
or
to
themselues
,
are
not
contentious
persons
,
but
plaintiues
,
as
they
are
termed
in
law
.
Peter
Mart.
loc.
com
.
But
because
the
Magistrate
(
as
Peter
Martyr
saith
)
is
Lex
animata
,
a
liuing
law
,
and
representeth
the
person
of
God
,
therefore
he
is
to
be
receiued
,
&
obeyed
without
contending
,
or
resisting
,
so
long
as
he
commaundeth
and
ruleth
by
the
word
of
God
,
It
is
better
to
obey
God
then
man
.
And
as
we
ought
not
in
such
cases
to
obey
him
,
so
neither
ought
we
to
rebell
against
him
,
but
meekely
to
submit
our
felues
vnto
such
penalties
and
punishments
as
he
by
his
lawes
shall
inflict
vppon
vs
.
Or
if
he
shall
giue
bad
example
in
his
owne
person
,
or
suffer
euill
to
go
vnpunished
,
we
may
(
hauing
a
lawfull
calling
thereunto
)
and
ought
,
to
reproue
him
for
it
,
or
rather
to
admonish
him
as
a
father
,
Iohn
Baptist
,
the
rest
of
the
Prophets
and
Apostles
,
who
cannot
(
without
great
impietie
)
be
counted
raisers
of
contention
,
but
sowers
of
peace
,
and
vnitie
,
by
contending
for
the
truth
.
Moses
and
Aron
troubled
Pharaoh
,
when
they
told
him
of
his
wicked
detaining
the
Israelites
.
Iosiah
,
Hezekiah
and
Asa
,
good
Kings
troubled
the
idolaters
,
when
they
suppressed
their
groues
,
their
images
,
and
their
hill
Altars
.
Daniel
and
his
fellowes
troubled
Nebuchadnezzar
when
they
told
him
that
they
would
not
fall
downe
before
his
image
that
he
had
caused
to
be
set
vp
to
be
worshipped
.
So
Michaiah
troubled
Achab
,
when
he
told
him
that
he
should
not
returne
in
peace
,
if
he
went
to
warre
against
Ramoth
Gilead
.
So
Iohn
Baptist
troubled
Herod
when
he
told
him
that
it
was
not
lawfull
for
him
to
keepe
his
brothers
wife
:
and
all
these
were
(
in
their
time
)
counted
troublesome
,
The
Minister
of
Christ
must
not
onely
teach
sound
doctrine
(
saith
S.
Paul
)
Tit.
1.9
.
but
also
maintaine
the
same
against
gainesayers
:
to
shew
,
that
one
cause
why
the
Lord
will
suffer
his
truth
to
be
gainesaid
,
is
to
trie
how
his
seruants
will
defend
it
:
And
there
must
be
heresies
(
saith
the
same
Apostle
)
that
the
approued
may
be
knowne
.
The
heresie
we
know
is
of
Sathan
,
and
a
worke
of
the
flesh
:
a
woman
in
trauell
forgetteth
all
her
former
sorrowes
(
saith
Christ
)
for
ioy
that
a
man
child
is
borne
into
the
world
Ioh.
16.21
.
Giue
me
children
,
and
my
husband
will
loue
me
:
so
,
giue
me
knowledge
,
and
iudgement
,
and
truth
,
and
zeale
,
and
faith
,
and
loue
,
and
repentance
,
and
patience
,
and
humilitie
,
and
sinceritie
,
the
fruits
of
the
spirit
,
and
Christ
will
loue
me
:
and
count
it
a
shame
to
be
barren
in
the
graces
of
the
Spirit
:
as
women
in
old
time
counted
it
a
reproch
vnto
them
to
be
barren
in
child
bearing
.
Amongst
many
other
things
which
the
Lord
tooke
grieuously
against
his
people
the
Iewes
,
this
was
one
:
There
was
no
courage
for
the
truth
:
but
for
lyes
,
they
haue
bent
their
toungs
like
a
bow
.
Ier.
9.3
.
the
fearfull
shall
haue
their
part
in
the
burning
lake
with
the
dinel
and
his
Angels
:
there
is
another
.
Let
vs
thinke
of
these
,
and
mend
our
pace
:
alwaies
prouided
that
we
haue
with
vs
,
for
a
comfortable
preseruatiue
in
al
our
conflicts
,
and
for
a
foueraign
restoratiue
in
all
our
faintings
,
that
caueat
which
Christ
hath
left
vs
in
his
Gospell
:
Whosoeuer
will
saue
his
life
,
shall
loose
it
:
there
is
the
preseruatiue
:
and
whosoeuer
shall
loose
his
life
for
my
sake
shall
find
it
,
there
is
our
restoratiue
.
The
children
of
this
world
(
saith
Christ
)
are
wiser
in
their
kind
then
the
children
of
light
:
to
shew
,
that
Christians
are
foiled
more
for
want
of
godly
wisedome
then
any
thing
else
.
Therefore
Christ
doth
bid
vs
to
be
wise
as
serpents
,
and
innocent
as
doues
:
as
if
he
would
assigne
vs
the
doue
and
the
serpent
to
giue
in
a
Christian
mans
Armes
,
[
1
](A17330-e35930-b)
1
Meeknes
Secondly
,
harmelesnesse
,
[
2
](A17330-e35940-b)
2
Harmelesnesse
.
or
innocencie
:
for
she
is
so
farre
from
rauening
and
spoile
,
that
Christ
maketh
her
a
patterne
of
innocencie
.
Thirdly
,
iealousie
:
[
3
](A17330-e35950-b)
3
Ielousie
.
for
none
is
more
iealous
ouer
her
mate
and
young
ones
:
which
may
teach
vs
to
be
iealous
ouer
the
glorie
of
our
spouse
,
and
his
graces
in
vs
.
Fourthly
,
mourning
:
[
4
](A17330-e35960-b)
4
Mourning
.
therefore
Hezechiah
said
that
in
his
sickenesse
he
mourned
like
a
doue
:
Set
a
marke
vpon
the
foreheads
of
those
that
mourn
for
all
the
abhominations
that
are
done
in
the
midst
of
Ierusalem
.
Thus
then
Christians
being
armed
,
clothed
&
prepared
let
them
go
on
in
Gods
name
to
the
battell
,
&
contend
with
the
vncircumcised
Giants
of
the
world
:
but
let
their
wisdom
be
like
the
wisdome
of
the
serpent
:
let
them
still
haue
a
speciall
regard
to
their
head
Christ
,
&
a
special
care
to
defend
him
in
his
church
:
&
let
their
innocencie
be
like
the
innocencie
of
the
doue
,
which
is
couered
ouer
(
as
it
were
with
siluer
fethers
)
with
meeknesse
,
and
lowlinesse
,
harmlesnes
,
godly
iealousie
,
and
continuall
mourning
for
their
owne
wants
,
&
the
faults
of
others
which
they
cannot
reforme
.
And
thus
much
in
generall
for
the
manner
of
contending
amongst
the
godly
,
wherein
they
differ
from
the
wicked
,
who
care
not
for
Christ
,
because
he
is
none
of
their
head
:
[
1
](A17330-e36060-b)
1
In
Gods
matters
.
if
the
controuersie
be
in
publike
meetings
before
many
,
looke
to
thy
calling
:
if
it
be
in
priuate
betweene
thee
and
a
few
,
looke
also
vpon
what
occasion
it
groweth
,
and
whether
it
be
offred
by
thy selfe
or
by
others
:
if
by
thy selfe
,
(
especially
before
thy
betters
)
looke
how
thou
fall
into
it
,
and
vse
great
modestie
(
crauing
both
leaue
to
speake
,
and
attention
to
be
heard
)
with
submission
of
thy
iudgement
vnto
men
of
iudgement
,
patiently
hearing
them
also
with
whom
thou
contendest
,
as
well
as
thou
art
desirous
to
be
heard
thy selfe
:
and
especially
vse
some
words
of
preparation
,
to
draw
the
minds
of
the
hearers
to
a
reuerent
regard
of
that
thou
sayest
:
left
it
be
otherwise
a
profane
contention
:
and
do
not
as
many
do
,
who
amidst
their
cuppes
,
(
when
men
are
earnestly
employed
in
other
pleasant
and
wittie
discourses
)
chop
in
of
a
sudden
with
some
great
question
of
Diuinitie
,
vsing
no
meane
at
all
to
diuert
and
turne
the
hearers
minds
from
that
veine
of
mirth
whereunto
they
are
setled
,
vnto
a
matter
of
more
grauitie
and
maiestie
,
which
requireth
sober
and
aduised
attention
.
If
the
controuersie
be
occasioned
by
others
,
then
marke
by
whom
it
is
raised
,
and
to
what
end
:
if
by
prophane
persons
,
onely
to
cauill
and
snare
thee
,
then
reproofe
or
silence
is
the
best
answer
;
according
to
the
counsell
of
Salomon
:
Answer
not
a
foole
in
his
folly
,
left
thou
be
like
him
:
and
yet
answer
to
his
folly
:
that
is
,
as
his
folly
deserueth
:
lest
he
be
wise
in
his
owne
conceipt
.
If
the
question
ariseth
by
those
that
ate
sober
&
godly
:
then
follow
S.
Iames
his
rule
:
Be
swift
to
heare
and
slowe
to
speake
:
that
is
,
put
not
foorth
thy selfe
,
(
as
the
maner
of
many
is
:
)
but
let
others
first
speake
,
and
be
thou
required
to
speake
before
thou
speakest
.
By
this
meanes
also
thou
shalt
the
better
be
able
to
speake
to
purpose
,
and
with
mor
ease
to
go
through
with
the
matters
:
like
him
that
followeth
another
when
the
ice
is
broken
before
him
.
It
is
good
also
to
looke
vnto
thy
abilitie
,
and
not
to
meddle
with
a
matter
that
is
too
high
for
thee
:
as
many
do
,
(
because
they
would
haue
men
know
that
they
can
say
somewhat
)
when
indeed
they
do
but
bewray
their
grosse
ignorance
and
pride
.
This
is
Dauids
counsell
in
his
owne
practise
:
I
am
not
high
minded
,
I
do
not
exercise
my selfe
in
matters
that
are
too
high
for
me
.
Then
obserue
order
,
and
auoid
confusion
:
that
is
,
speake
in
thy
turne
,
and
let
not
many
speake
together
.
Take
for
example
the
Apostles
,
who
(
being
assembled
in
a
Councell
at
Ierusalem
about
the
matter
of
circumcision
,
&
other
points
of
Christian
religion
)
spake
one
after
another
:
Peter
spake
,
and
then
all
the
multitude
kept
silence
,
and
then
after
him
Barnabas
spake
,
and
after
Barnabas
,
Iames
,
and
all
others
kept
silence
.
In
the
next
place
,
looke
to
the
right
end
of
thy
contending
:
and
that
is
fourefold
.
First
,
Gods
glory
.
Secondly
,
truths
victorie
to
the
suppressing
of
errour
.
Thirdly
,
thine
owne
comfort
and
instruction
.
Fourthly
,
the
edification
of
others
.
To
this
end
auoid
all
brawling
and
bitternesse
,
with
vaineglorie
and
ostentation
:
and
let
all
things
be
done
in
loue
.
Lastly
,
if
you
cannot
agree
,
submit
your selues
to
the
iudgement
of
some
learned
men
,
thy
Pastour
if
he
be
in
place
,
and
of
abilitie
to
iudge
,
or
to
some
other
Preacher
with
him
,
Let
the
Prophets
speak
two
or
three
,
(
saith
Paul
)
and
let
others
iudge
,
and
the
spirits
of
the
Prophets
shall
be
subiect
to
the
Prophets
.
If
the
spirites
of
the
Prophets
,
(
that
is
the
Ministers
of
the
word
)
must
be
subiect
to
the
Prophets
,
then
much
more
in
matters
of
controuersie
must
the
spirits
of
those
which
are
no
Prophets
be
subiect
to
the
learned
.
In
defending
our
owne
causes
,
[
2
](A17330-e36320-b)
2
What
to
do
in
our
owne
causes
,
&c.
or
in
pleading
the
causes
of
other
men
:
First
,
let
vs
be
sure
that
the
cause
be
good
,
then
may
we
with
lesse
offence
contend
about
the
same
,
if
we
haue
good
calling
,
and
iust
occasion
,
with
fit
oportunitie
(
as
hath
bene
shewed
before
:
)
For
many
complaine
,
&
contend
which
haue
done
the
wrong
:
these
are
like
dogges
,
which
first
bite
and
then
crie
:
or
like
theeues
which
pursue
true
men
:
and
may
be
compared
to
the
harlot
,
who
(
hauing
killed
her
owne
child
)
contended
with
her
bedfellow
about
the
death
thereof
,
Eate
not
the
bread
of
him
that
hath
an
euill
eye
,
(
saith
Salomon
)
for
as
though
he
meant
it
,
so
will
he
say
vnto
thee
,
eate
,
eate
,
when
his
heart
is
not
with
thee
:
Surely
thou
shalt
vomite
vp
thy
morsels
,
and
loose
all
thy
sweet
words
.
And
the
poore
(
saith
he
)
speake
with
prayers
,
but
the
rich
answer
roughly
.
And
the
rich
beare
rule
,
much
more
when
the
poore
are
beholding
vnto
than
:
if
they
borrow
,
they
must
be
seruants
vnto
them
.
he
that
hateth
,
counterfeiteth
with
his
lippes
,
but
in
his
heart
he
layeth
vp
deceipt
:
though
he
speake
fauourably
,
beleeue
him
not
:
for
there
are
seuen
abhominations
in
his
heart
:
that
is
,
many
abhominations
.
Thirdly
,
auoid
as
much
as
thou
canst
furious
angry
men
:
Make
no
friendship
with
the
angry
man
,
neither
go
thou
with
the
furious
man
:
(
that
is
,
haue
as
little
to
do
with
him
as
thou
canst
,
)
lest
thou
learne
his
wayes
,
and
receiue
destruction
to
thy
soule
.
Lastly
,
if
thou
be
wise
,
and
regardest
thy
owne
credite
and
quiet
,
contend
not
with
fooles
and
scorners
:
that
is
,
with
wilfull
persons
,
who
will
conceiue
no
reason
:
For
if
a
wise
man
contend
with
a
foolish
man
(
saith
Salomon
)
whether
he
be
angry
or
laugh
,
there
is
no
rest
.
Many
other
rules
besides
these
may
the
wise
hearted
Christian
prescribe
both
vnto
himselfe
and
also
to
others
,
which
by
diligent
reading
,
or
conference
,
or
experience
will
daily
appeare
good
vnto
him
:
all
which
as
he
doth
gather
them
,
he
may
(
if
he
please
)
adde
vnto
these
.
And
so
much
shall
for
this
time
suffice
,
to
shew
the
difference
betweene
the
wicked
and
the
godly
in
their
manner
of
contending
.
Happie
are
ye
if
ye
contend
alwaies
:
and
(
as
the
Apostle
saith
)
be
earnest
in
good
matters
:
for
that
is
good
:
and
contend
in
a
good
maner
,
for
then
shall
ye
ouercome
with
credit
and
comfort
,
and
not
be
ouercome
with
griefe
and
shame
.
Now
let
vs
pray
.
THE
X.
SERMON
.
PROV.
6.15
.
Therefore
shall
his
destruction
come
speedily
,
he
shall
be
destroyed
suddenly
,
without
recouerie
.
THe
description
of
the
man
of
Belial
is
past
:
now
followeth
his
iudgement
:
and
that
is
destruction
,
speedie
,
sudden
,
and
irrecouerable
.
And
now
he
standeth
like
a
theefe
at
the
barre
,
who
when
he
hath
heard
his
enditement
,
and
is
found
guiltie
,
must
then
heare
the
sentence
of
the
Iudge
according
to
his
desert
.
As
the
malefactor
goeth
from
the
barre
to
the
gibbet
,
so
the
wicked
goeth
from
his
wickednesse
to
destruction
.
This
is
now
the
taile
of
sinne
which
cometh
last
,
but
not
without
a
deadly
sting
.
Sin
is
like
the
Bee
,
The
lippes
of
a
harlot
(
saith
he
)
drop
as
a
hony
combe
,
and
her
mouth
is
more
soft
then
oile
,
but
the
end
of
her
is
bitter
as
wormewood
,
and
sharpe
as
a
two
edged
sword
:
her
feet
go
downe
to
death
,
and
her
steppes
take
hold
of
hell
.
Keepe
thy
way
therfore
farre
from
her
,
and
come
not
neare
the
dore
of
her
house
,
lest
thou
giue
thy
honour
vnto
others
,
and
they
yeares
vnto
the
cruell
:
left
the
stranger
be
filled
with
thy
strength
,
and
thy
labours
be
in
the
house
of
a
stranger
,
and
thou
mourne
at
thy
end
,
when
thou
hast
consumed
thy
flesh
and
thy
body
,
&c.
Such
a
reckening
doth
Dauid
bring
in
for
the
wicked
in
Psalm
.
73.
They
are
not
in
trouble
as
other
men
,
neither
are
they
plagued
with
other
men
.
Therefore
pride
is
as
a
chaine
vnto
them
,
and
crueltie
couereth
them
as
a
garment
.
Their
eyes
stand
out
with
fatnesse
,
they
haue
more
then
heart
can
wish
:
they
are
licentious
and
speake
wickedly
of
their
oppression
:
they
talke
presumptuously
.
They
set
their
mouth
against
heauen
,
and
their
tongue
walketh
through
the
earth
:
and
they
say
,
how
doth
God
know
it
?
or
is
there
knowledge
in
the
most
high
?
Lo
,
these
are
the
wicked
,
yet
prosper
they
alwaies
,
and
increase
in
riches
.
Here
is
their
feast
past
,
now
cometh
in
the
reckening
:
vers.
18.
Surely
thou
hast
set
them
in
slippery
places
,
and
castest
them
downe
into
desolation
.
How
suddenly
are
they
destroyed
,
perished
,
and
horribly
consumed
?
As
a
dreame
when
one
awaketh
,
ô
Lord
,
when
thou
raisest
vs
vp
,
thou
shalt
make
their
image
despised
.
In
the
like
sort
doth
Iob
bring
them
in
:
&
●
▪
The
wicked
grow
in
wealth
(
saith
Iob
)
their
seed
is
established
in
their
sight
with
them
,
and
their
generation
before
their
eyes
:
their
houses
are
peaceable
without
feare
,
and
the
rod
of
God
is
not
vpon
them
.
Their
bullocke
gendreth
and
faileth
not
,
their
cow
calueth
,
and
casteth
not
her
calfe
.
They
send
foorth
their
children
like
sheepe
,
and
their
sons
daunce
,
they
take
their
tabret
and
harpe
,
and
reioyce
in
the
sound
of
the
organes
:
they
spend
their
daies
in
wealth
.
There
is
one
banquet
past
,
now
cometh
in
the
reckening
,
and
that
is
this
:
Suddenly
they
go
downe
to
the
graue
.
Then
to
it
againe
they
go
which
are
left
behind
and
,
They
say
vnto
God
,
depart
from
vs
,
for
we
desire
not
the
knowledge
of
thy
waies
.
Who
is
the
Almightie
that
we
should
serue
him
?
and
what
profit
should
we
haue
if
we
should
pray
vnto
him
?
Now
followeth
their
iudgement
.
Often
shall
the
candle
of
the
wicked
be
put
out
,
and
God
shall
deuide
their
liues
in
his
wrath
:
they
shall
be
as
stubble
before
the
wind
,
and
as
chaffe
that
the
storme
carieth
away
.
God
will
lay
vp
the
sorrow
of
the
father
for
his
children
:
when
he
rewardeth
him
,
he
shall
know
it
:
his
eyes
shall
see
his
destruction
,
and
he
shall
drinke
of
the
wrath
of
the
Almightie
.
Oh
that
the
wicked
(
the
diuels
guests
)
did
or
could
consider
this
.
Oh
that
we
saw
sinne
in
that
shape
comming
toward
vs
,
that
we
see
him
in
,
when
he
goeth
from
vs
;
then
would
we
as
much
loth
it
,
as
before
we
loued
it
:
for
all
sinne
is
in
the
end
both
lothsome
and
wearisome
.
Therefore
the
vngodly
being
in
hell
,
do
crie
out
of
their
folly
,
and
say
,
how
haue
we
wearied
our selues
in
the
waies
of
wickednesse
?
And
to
the
same
agreeth
the
Prophet
Esay
:
There
is
no
peace
to
the
wicked
,
but
they
are
as
the
raging
sea
.
that
alwayes
casteth
vp
mire
and
dirt
:
to
shew
vs
,
that
if
we
would
find
rest
,
we
must
not
enter
into
the
waies
of
wicked
men
,
for
there
is
no
rest
in
their
wayes
.
That
to
the
wicked
there
is
sorrow
euen
in
laughter
:
to
shew
,
that
the
mirth
of
wicked
men
is
but
from
the
teeth
outward
.
The
Apostle
Paul
(
to
shew
the
fruit
of
sinne
)
asketh
this
question
:
What
fruit
(
saith
he
)
haue
you
of
those
things
whereof
ye
are
now
,
ashamed
?
To
shew
,
that
the
best
fruite
that
sinne
bringeth
forth
is
shame
and
confusion
:
as
Adam
was
not
ashamed
,
vntill
he
had
transgressed
;
so
is
it
still
with
all
Adams
posteritie
.
And
here
in
my
text
,
it
is
sayd
,
that
the
wicked
shall
be
destroyed
.
As
a
thing
that
is
altogether
vnprofitable
,
&
much
hurtfull
amongst
men
,
is
destroyed
,
that
is
,
is
either
rooted
vp
,
or
burned
with
fire
,
or
cast
into
the
riuer
,
or
throwne
out
into
the
high
way
for
men
and
beasts
to
tread
vpon
,
or
caried
out
into
the
fields
for
the
foules
of
the
ayre
to
deuoure
,
or
buried
in
dunghils
and
ditches
:
so
shall
the
wicked
be
destroyed
and
come
to
naught
,
and
the
remembrance
of
them
shall
perish
from
the
earth
.
Therefore
they
are
compared
to
things
of
most
light
account
in
the
word
of
God
▪
They
shall
be
as
chaffe
(
saith
Dauid
)
yea
,
as
the
lightest
or
vnprofitablest
chaffe
,
which
the
wind
driueth
away
from
the
face
of
the
earth
.
The
Lord
shal
tread
them
vnder
his
feet
(
sayth
he
in
another
place
.
They
shall
be
as
stubble
(
sayth
Malachi
)
&
the
fire
of
the
wrath
of
the
Lord
of
hostes
shal
consume
them
.
All
which
places
do
shew
,
that
as
much
reckning
is
to
be
made
of
chaffe
,
of
dirt
,
of
drosse
,
and
of
stubble
,
as
of
a
wicked
man
that
is
lawlesse
in
his
own
affections
.
Whatsoeuer
their
estate
and
degree
be
,
Thus
we
see
,
that
there
is
a
time
of
wickednesse
,
and
a
time
of
vengeance
:
and
when
the
measure
of
the
wicked
is
filled
vp
,
then
shal
they
be
emptied
,
and
filled
with
wrath
,
because
they
are
vessels
of
wrath
.
Then
shall
be
fulfilled
the
saying
of
the
wise
man
,
in
the
tenth
of
Prou.
verse
7.
The
memoriall
of
the
iust
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
:
to
shew
,
that
the
wicked
,
who
(
like
Hanun
the
Ammonite
)
stunke
in
the
nosthrils
of
Gods
Israel
while
they
liued
,
shall
be
in
name
when
they
are
dead
,
like
rotten
carrion
which
lieth
stinking
in
a
ditch
,
and
euery
one
shall
loath
and
abhorre
the
sent
of
him
.
The
light
of
the
righteous
(
saith
Salomon
in
another
place
)
reioyceth
,
but
the
candle
of
the
wicked
shall
be
put
out
:
that
is
,
when
they
haue
wasted
themselues
out
,
they
shall
leaue
nothing
behind
them
,
but
a
filthie
name
to
offend
the
cares
of
such
as
feare
God
,
and
to
shame
their
posteritie
,
and
to
annoy
all
men
:
like
a
stinking
snuffe
of
a
candle
burnt
out
in
the
socket
,
which
is
so
noisome
,
that
euery
one
shall
crie
,
fie
vpon
it
,
tread
it
out
.
But
this
reckening
will
not
come
yet
(
saith
the
wicked
to
himselfe
)
I
may
liue
,
and
repent
when
I
am
old
,
or
when
I
lie
a
dying
.
Indeed
so
the
wicked
mockers
and
deriders
of
Gods
iudgements
vse
to
speak
,
(
as
S.
Peter
sheweth
:
Where
is
the
promise
of
his
comming
,
all
things
continue
still
at
one
stay
:
but
the
Lord
is
not
slacke
(
saith
the
Apostle
)
as
men
count
slacknesse
:
when
the
sinne
is
full
ripe
,
then
wil
the
Lord
cut
it
downe
,
yea
,
and
such
wretched
speeches
,
and
vngodly
conceipts
of
the
Lords
long
suffering
,
do
ripen
the
sinne
of
the
wicked
blasphemer
,
and
hasten
the
comming
of
the
Lords
hand
vpon
them
,
as
a
blow
to
a
sicke
man
doth
increase
his
paine
▪
and
also
hasten
his
death
.
Indeede
the
wicked
do
promise
vnto
themselues
a
long
time
,
but
God
sayth
,
they
shall
not
liue
out
halfe
their
dayes
.
Psal.
55.23
.
Soule
be
at
rest
,
thou
hast
goods
inough
for
many
yeares
:
Thou
foole
,
this
night
shall
thy
soule
be
fetched
away
from
thee
,
&c.
Luke
12.19.20
.
And
in
the
booke
of
Iob
,
it
is
said
by
Zophar
(
one
of
Iobs
friends
)
that
the
reioycing
of
the
wicked
is
short
,
and
the
ioy
of
hypocrites
is
but
a
moment
,
though
his
excellencie
mount
vp
to
the
heauen
,
and
his
head
reach
vnto
the
clondes
:
yet
shall
he
perish
for
euer
,
like
his
dung
,
and
they
which
haue
seene
him
shall
say
▪
Where
is
he
?
He
shall
flie
away
as
a
dreame
,
and
they
shall
not
find
him
,
and
shall
passe
away
as
a
vision
of
the
night
:
so
that
the
eye
that
had
seene
him
shal
do
so
no
more
,
and
his
place
shall
see
him
no
more
.
A
destruction
shall
come
speedily
,
so
also
shall
it
come
[
suddenly
,
Corah
,
Dathan
,
and
Abiram
looke
for
the
opening
of
the
earth
vnder
them
,
when
they
were
swallowed
vp
for
their
rebellion
against
Moses
&
Aaron
?
Or
did
Ieroboam
looke
for
a
leporous
hand
,
when
he
put
it
forth
against
the
Prophet
of
God
?
Or
did
Sisera
looke
for
death
when
Iael
tooke
him
napping
,
and
knocked
a
naile
into
his
head
?
All
these
are
gone
before
vs
,
and
crie
vnto
vs
,
that
we
must
be
alwayes
in
a
readines
,
because
the
Lord
wil
strike
down
his
trees
,
no
man
can
tel
when
:
and
they
that
are
not
readie
for
the
Lord
when
his
axe
cometh
,
shal
be
cut
down
and
cast
into
the
fire
.
This
is
Christs
caueat
:
Be
ye
ready
,
for
ye
know
not
when
the
houre
is
:
Take
he●d
,
watch
&
pray
,
lest
that
day
come
vpon
you
vnawares
:
to
teach
vs
,
that
if
we
be
careles
&
look
not
for
Gods
visitation
it
wil
take
vs
vnprouided
.
This
circumstance
of
sodainnesse
,
or
iudgement
vnexpected
,
doth
make
the
destruction
of
the
wicked
the
more
fearefull
.
Do
not
men
start
and
feare
,
when
of
a
sodaine
they
meete
with
their
friends
?
as
oftentimes
we
do
in
the
darke
,
or
at
short
turnings
,
and
sometimes
haue
them
ouertake
vs
,
and
speake
sodainely
vnto
vs
,
doth
it
not
amaze
vs
?
insomuch
as
many
will
say
,
You
made
me
start
,
my
hart
doth
yet
shake
in
my
bodie
,
my
haire
began
to
stand
right
vp
on
my
head
:
much
more
are
men
amazed
when
their
enemies
sodainly
set
vpon
them
but
most
of
all
,
when
some
officer
commeth
sodainly
vpon
them
from
the
Magistrate
,
if
their
cause
be
not
the
better
.
But
oh
what
vnspeakeable
feare
,
and
horrible
amazednesse
of
thoughts
and
senses
wil
there
be
vnto
the
wicked
,
when
the
Lords
hand
shall
on
a
sodaine
be
layd
vpon
them
,
they
not
once
dreaming
of
any
such
matter
:
as
it
fell
out
with
Balthashar
King
of
Babylon
,
when
in
the
middest
of
his
cups
and
meriments
,
he
saw
a
hand
writing
vpon
the
wall
against
him
.
God
wil
destroy
suddenly
the
wicked
men
of
Belial
:
that
is
,
before
they
look
for
any
such
thing
:
Though
a
plague
come
,
it
shal
not
come
at
vs
:
all
is
sodaine
to
them
,
and
not
so
sadaine
as
fearefull
.
Lots
wife
was
suddenly
taken
,
yet
who
shall
conclude
that
she
is
damned
,
seeing
as
God
exempted
her
from
those
that
should
perish
:
but
rather
let
vs
think
that
she
was
made
a
piller
of
salt
,
to
season
vs
withall
.
Enoch
was
translated
,
Elias
was
taken
vp
by
a
whirlewind
into
heauen
,
and
yet
here
was
no
sodaine
comming
vnto
them
.
The
Prophet
was
deuoured
of
a
Lion
by
the
way
as
he
returned
,
If
iudgement
beginneth
at
the
house
of
God
(
saith
Peter
)
where
shall
the
sinners
&
vngodly
stand
?
And
if
they
do
thus
vnto
the
green
tree
,
(
saith
Christ
)
what
shal
be
done
to
the
dry
tree
?
But
Salomon
hath
well
decided
this
controuersie
in
his
book
of
the
Preacher
:
By
no
outward
thing
(
saith
he
)
can
a
man
know
loue
or
hatred
,
(
speaking
of
the
loue
and
hatred
of
God
)
for
all
things
come
alike
to
all
,
and
the
same
condition
is
to
the
iust
,
and
to
the
wicked
.
12.
Neither
doth
man
know
his
time
,
but
as
the
fishes
which
are
taken
in
an
euill
net
,
and
as
the
birdes
,
so
are
the
children
of
men
snared
in
the
euill
time
,
when
it
falleth
vpon
them
suddenly
.
Yet
this
difference
remaineth
between
the
wicked
and
the
godly
,
whensoeuer
,
wheresoeuer
or
howsoeuer
they
be
suddenly
taken
:
to
the
godly
,
death
is
a
vantage
:
to
the
wicked
,
it
is
a
losse
:
for
then
the
one
changeth
his
hellish
earth
for
heauen
,
and
the
other
then
changeth
his
earthly
heauen
for
hel
:
and
therefore
of
the
godly
sort
it
is
said
commonly
,
they
sleepe
when
they
die
▪
(
as
Christ
sayd
of
Lazarus
)
he
is
not
dead
but
sleepeth
:
but
of
the
other
it
is
said
▪
that
they
perish
,
and
are
destroyed
.
The
one
shall
recouer
,
the
other
shall
neuer
recouer
.
Without
recouerie
desperate
is
that
disease
,
that
will
neuer
be
recouered
:
fearefull
indeed
is
that
estate
,
which
is
alwaies
feareful
.
The
wicked
man
dreameth
of
long
life
,
and
repentance
at
the
last
gaspe
:
but
what
promise
hath
he
of
repentance
at
that
time
,
if
he
despise
the
long
suffering
of
God
al
his
life
long
,
and
neglect
or
abuse
the
meanes
of
repentance
?
or
what
charter
hath
he
of
his
life
,
one
houre
longer
then
he
doth
now
liue
?
God
may
,
and
will
(
no
doubt
)
haue
mercy
vpon
whom
he
will
:
but
yet
that
he
will
haue
mercie
vpon
thee
,
that
goest
on
stil
in
thy
wickednesse
,
without
any
feare
of
wandring
,
or
any
desire
of
returning
,
is
more
then
thou
knowest
.
He
that
doth
so
,
is
threatned
with
the
contrarie
:
for
custome
of
sin
(
saith
S.
Paul
)
breedeth
impenitencie
,
and
impenitencie
maintaineth
custome
in
sin
,
he
is
destroyed
suddenly
without
recouerie
.
And
howsoeuer
it
be
that
God
is
good
to
Israel
,
and
mercifull
to
those
that
call
vpon
his
name
in
truth
of
heart
,
and
faith
in
Christ
,
which
feare
his
name
and
keepe
his
couenant
,
which
are
displeased
with
themselues
,
and
breake
off
their
wickednes
by
righteousnesse
,
as
it
is
in
Daniel
:
yet
is
he
most
wise
and
seuere
against
the
obstinate
and
lawles
:
against
their
faces
he
hath
set
his
bow
,
and
prepared
his
instruments
of
warre
:
vpon
their
heads
will
he
raine
fire
and
brimstone
,
and
stormes
,
When
wickednesse
is
sweete
in
his
mouth
,
and
lie
hidden
vnder
his
tongue
,
when
he
sauoured
it
,
and
will
not
forsake
it
,
but
keepe
it
close
in
his
mouth
:
then
his
meate
in
his
bowels
shall
be
turned
:
the
gall
of
Aspes
shall
be
in
the
middest
of
him
:
he
hath
deuoured
substance
,
and
he
shall
vomit
it
out
,
for
God
shall
draw
it
out
of
his
belly
.
He
shall
sucke
the
gall
of
aspes
,
the
vipers
tongue
shall
slay
him
:
he
shall
not
see
the
riuers
,
nor
the
flouds
and
streames
of
hony
and
butter
:
he
shall
restore
the
labour
,
and
shall
deuoure
no
more
:
for
he
hath
vndone
many
:
he
hath
forsaken
the
poore
,
and
destroyed
houses
that
he
builded
not
.
Surely
he
shall
feele
no
quietnesse
in
his
bodie
:
there
shall
be
none
of
his
meate
left
,
therefore
shall
none
hope
for
his
goods
.
In
abundance
he
shall
be
filled
with
paine
,
and
the
hands
of
all
the
wicked
shall
be
against
him
:
when
he
is
about
to
fill
his
belly
,
God
shall
raine
vpon
him
&
his
meat
,
in
his
fierce
wrath
.
He
shal
flie
from
the
iron
weapons
,
and
the
bow
of
steele
shall
strike
him
through
.
The
arrow
shall
be
drawne
out
of
his
body
,
it
shall
shine
of
his
gall
,
and
so
shall
feare
come
vpon
him
.
All
darknenesse
shall
be
in
all
his
secret
places
:
the
fire
that
is
not
kindled
shal
deuoure
him
,
&
that
which
remaineth
in
his
tabernacle
shal
be
destroyed
.
The
heauen
shall
declare
his
wickednes
,
and
the
earth
shal
rise
vp
against
him
:
the
increase
also
of
his
house
shal
go
away
:
it
shal
flee
away
in
the
day
of
the
Lords
wrath
.
Lo
,
this
is
the
portion
of
the
wicked
man
from
God
,
and
the
heritage
of
God
for
his
words
.
If
then
this
be
the
portion
of
the
wicked
man
from
God
,
what
reason
haue
the
wicked
to
hope
for
saluation
,
and
not
to
feare
destruction
?
&
how
can
he
imagine
that
he
should
recouer
when
the
hand
of
the
Lords
wrath
shall
thus
cast
him
downe
?
if
not
in
this
life
,
then
not
at
all
.
For
from
hell
there
is
no
redemption
:
meaning
,
for
those
that
are
there
:
And
as
the
tree
falleth
(
saith
the
Preacher
)
so
shall
it
lie
:
therefore
both
falsly
and
wickedly
do
the
Papists
talke
of
helping
and
releeuing
mens
soules
by
their
Dirges
,
and
Masses
,
and
Mattens
,
and
I
wot
not
what
else
,
after
their
departure
out
of
this
life
.
Falsly
I
say
,
because
they
crosse
the
course
of
the
Scripture
,
in
broching
such
an
errour
:
and
wickedly
,
because
by
such
kind
of
vaine
and
false
hope
,
they
do
strengthen
the
hands
of
the
wicked
,
that
they
care
not
for
repenting
in
this
life
,
neither
do
they
regard
the
iudgements
of
the
Lord
when
they
are
threatned
,
because
they
hope
to
be
releeued
and
released
for
their
money
when
they
are
dead
.
Therfore
is
that
fire
(
which
shal
deuoure
the
wicked
)
called
vnquenchable
,
which
it
were
not
,
if
dirges
,
and
other
popish
dirt
,
or
any
thing
else
in
the
world
could
quench
it
.
Some
kind
of
fire
is
quenched
with
water
,
some
with
vineger
,
and
some
with
milk
:
but
nothing
wil
quench
Topheth
,
the
burning
thereof
is
fire
,
and
much
wood
:
the
breath
of
the
Lord
,
like
a
riuer
of
brimstone
,
doth
kindle
it
.
And
if
his
wrath
be
once
kindled
,
yea
but
a
little
,
happy
are
they
that
kissed
the
Sonne
of
God
before
he
was
angrie
:
and
blessed
are
all
they
that
put
their
trust
in
him
:
for
as
by
faith
in
his
bloud
,
they
quench
the
firie
darts
of
Sathan
here
:
so
by
the
same
faith
shall
they
,
and
do
they
quench
those
firie
flames
of
hell
which
shall
burne
&
torment
the
wicked
and
vnbeleeuers
for
euermore
.
Therefore
,
if
any
here
,
are
,
or
haue
bene
such
as
haue
bene
described
by
the
Anatomie
of
Belial
,
that
is
,
loose
,
lawlesse
,
prophane
,
vaine
,
froward
,
leud
,
surmising
,
suspitious
,
and
contentious
,
let
them
seeke
vnto
the
Lord
,
by
timely
and
vnfained
repentance
:
let
them
embrace
righteousnesse
and
true
holinesse
,
and
so
mercie
shall
embrace
them
:
let
them
forsake
their
loosenesse
,
their
prophaneness
,
their
leudnes
,
and
their
vanities
,
and
by
a
liuely
faith
(
working
by
loue
)
take
hold
of
Christ
,
as
of
the
hornes
of
Gods
altar
,
and
and
so
assuring
themselues
of
Gods
loue
in
the
merites
of
Christ
,
they
may
escape
this
irrecouerable
destruction
,
or
else
not
:
for
(
otherwise
)
my
text
saith
,
that
they
shall
be
destroyed
speedily
,
suddenly
,
and
without
recouerie
.
Many
vses
may
profitably
be
made
of
this
doctrine
:
but
before
we
come
to
them
,
I
thinke
it
not
amisse
to
meet
with
certaine
obiections
,
that
may
be
made
by
Atheists
and
scoffers
,
against
this
that
hath
bene
said
:
yea
,
and
which
do
many
times
arise
in
the
minds
of
Gods
deare
children
,
through
the
weaknesse
of
their
faith
,
in
extremity
of
grieuous
temptations
&
sore
afflictions
.
Which
obiections
,
forasmuch
as
I
find
them
moued
,
and
sufficiently
answered
by
many
learned
and
godly
,
but
especially
by
that
excellent
learned
noble
man
of
France
,
Plessy
de
verita
.
Christ
.
relig.
Mornay
du
Plessy
,
in
his
booke
of
the
trunesse
of
religion
,
I
wil
put
them
downe
euen
as
he
hath
done
,
and
for
answere
vnto
them
,
will
briefly
shew
you
the
substance
and
effect
of
his
answeres
,
supposing
them
to
be
so
full
and
sufficient
to
the
purpose
,
that
nothing
can
well
be
added
vnto
them
to
more
purpose
,
or
of
more
sufficiency
:
surely
whatsoeuer
others
can
▪
I
freely
confesse
my
ignorance
,
I
see
not
what
I
can
.
The
first
obiection
is
this
:
if
God
be
iust
in
his
threatnings
,
and
that
the
wicked
shall
be
destroyed
,
and
haue
such
a
portion
of
plagues
as
hath
bene
shewed
out
of
Iob.
20
and
other
places
of
Scripture
:
why
haue
they
so
much
good
,
and
the
godly
so
much
euill
here
?
To
this
his
answere
is
,
that
if
by
good
,
we
meane
riches
,
honour
,
health
,
&c.
the
question
is
absurd
;
for
godlinesse
and
vertue
is
the
true
good
.
The
pouerty
of
Lazarus
(
being
a
vertuous
man
)
is
better
then
the
wealth
of
the
rich
man
:
the
sicknes
of
a
wise
man
with
his
wisedom
,
is
better
then
the
health
of
a
foole
.
What
goods
soeuer
a
man
hath
,
he
cannot
be
a
good
man
,
so
long
as
he
him selfe
is
euil
;
and
these
outward
things
are
common
to
good
and
bad
.
If
a
man
must
be
termed
a
good
man
for
hauing
these
goods
,
then
a
foole
may
be
termed
a
wise
man
in
a
rich
gowne
.
All
these
false
goods
are
meanes
to
the
wicked
to
make
them
worse
and
worse
:
and
riches
,
to
corrupt
them
and
others
:
authoritie
,
to
do
violence
:
health
doth
make
them
lustie
to
do
mischiefe
:
so
the
euils
which
men
terme
euils
,
are
meanes
to
the
good
to
make
them
better
:
as
pouertie
serueth
to
bridle
lust
:
basenesse
to
humble
them
:
incumbrances
to
driue
them
to
God
,
and
to
teach
them
to
succor
others
.
But
why
are
these
goods
common
?
Surely
because
God
cannot
be
but
good
,
insomuch
as
he
maketh
his
raine
to
fall
,
and
his
Sunne
to
shine
vp
all
.
A
father
that
keepeth
his
heritage
for
his
sonne
,
will
not
apparell
him
like
a
slaue
,
in
his
seruants
liueries
.
Princes
make
their
pay
common
to
al
souldiers
,
but
the
garland
is
giuen
to
the
valiantest
.
Kings
cast
their
largesse
at
all
aduenture
among
the
people
,
but
their
honors
and
dignities
,
they
bestow
on
them
whom
they
do
specially
fauour
.
So
God
for
his
honor
will
not
reward
the
trauels
of
his
seruants
with
trifles
.
God
being
liberall
and
iust
,
will
reward
thee
according
to
his
honour
,
and
not
according
to
the
basenes
of
thy
heart
,
and
that
for
two
causes
.
First
,
because
he
regardeth
not
thy
workes
,
but
his
owne
in
thee
.
Secondly
,
because
the
reward
is
not
giuen
according
to
thy
desert
,
but
according
to
the
worthinesse
of
him
that
bestoweth
it
.
If
God
would
not
giue
me
more
,
why
haue
I
forgone
those
which
I
had
?
Surely
because
he
saw
,
that
if
he
had
not
taken
them
from
thee
,
they
wold
haue
taken
thee
from
him
.
We
pluck
kniues
from
children
when
they
cry
to
haue
them
:
we
suffer
the
Phisition
to
take
from
vs
our
meats
which
we
loue
,
and
to
abridge
vs
of
our
pleasures
,
yea
and
our
of
bloud
too
;
because
he
hath
seen
our
water
,
or
felt
our
pulse
.
And
shal
not
God
that
made
vs
,
and
gouerneth
vs
,
and
knoweth
best
our
state
,
&
what
is
good
for
vs
,
haue
that
honor
&
liberty
ouer
vs
which
Phisitions
haue
?
Another
obiection
is
this
:
I
haue
seene
a
iust
man
perish
in
his
righteousnesse
,
and
a
wicked
man
continue
long
in
his
malice
.
And
to
this
agreeth
in
shew
the
complaint
of
the
Prophet
:
The
righteous
perisheth
,
and
noman
regardeth
it
in
heart
,
and
mercifull
men
are
taken
away
.
It
should
seeme
that
this
plague
,
threatned
against
the
wicked
,
taketh
place
vpon
the
godly
,
for
they
perish
and
are
taken
away
in
their
righteousnesse
.
The
answere
to
this
is
not
hard
,
Another
obiection
is
this
.
We
would
change
(
so
foolish
are
we
)
our
state
with
a
poore
caitiue
that
playeth
the
King
on
a
stage
,
with
a
long
gowne
of
cloth
of
gold
,
which
in
the
end
he
must
returne
home
againe
to
the
Vpholster
,
and
pay
well
for
the
hire
of
it
,
and
in
the
meane
time
,
consider
not
what
ragges
,
scabs
,
vermine
,
itch
and
scurfe
lieth
hidden
vnderneath
it
.
We
would
rather
go
naked
then
to
be
clothed
:
but
what
skils
it
whether
a
man
be
tormented
in
veluet
,
or
in
canuas
,
in
gold
,
or
in
yron
?
be
we
rich
or
poore
,
as
soon
as
we
haue
giuen
ouer
our selues
to
vice
,
we
are
become
slaues
vnto
it
:
and
if
it
be
so
,
what
skils
it
who
we
be
,
if
we
be
not
our
owne
men
?
The
last
obiection
is
,
Fret
not
thy selfe
because
of
the
wicked
men
,
neither
be
enuious
for
the
euil
doers
:
for
they
shal
soon
be
cut
downe
like
grasse
,
and
wither
as
the
green
herb
.
Psa.
27.1.2
.
And
the
truth
of
this
point
is
further
confirmed
by
our
Sauior
Christ
,
that
Capernaum
was
lifted
vp
to
heauen
,
but
they
should
be
a
cast
downe
to
hell
.
Secondly
,
seeing
that
the
life
of
the
wicked
(
in
regard
of
their
wickednes
)
is
so
base
and
miserable
,
and
their
end
so
wretched
and
fearefull
,
let
vs
not
desire
to
liue
their
life
,
in
regard
of
their
pleasure
,
but
let
vs
chose
rather
to
suffer
affliction
with
the
godly
,
for
righteousnesse
sake
:
as
Moses
did
,
assuring
our selues
,
that
as
God
doth
lift
the
wicked
vp
,
to
cast
them
down
,
and
to
make
them
haue
the
sorer
fall
:
so
doth
the
Lord
cast
his
children
downe
,
to
lift
them
vp
againe
.
This
point
is
confirmed
by
our
Sauior
Christ
,
in
Mat.
5.4
.
Blessed
are
they
that
mourne
now
,
for
they
shal
be
comforted
:
and
this
vfe
are
we
taught
to
make
of
the
wicked
mans
end
.
Psal.
37.21.22
.
where
Dauid
confesseth
that
before
he
knew
the
end
of
the
wicked
(
which
he
learned
in
the
house
of
God
)
his
heart
was
vexed
at
their
prosperitie
,
but
when
he
saw
whereunto
they
were
going
,
and
what
was
their
end
then
he
saith
,
that
he
(
in
desiring
their
estate
)
shewed
himselfe
,
both
foolish
,
ignorant
,
and
beastly
before
the
Lord
.
Thirdly
,
seeing
as
these
outward
things
are
common
both
to
good
and
bad
,
this
should
teach
vs
,
to
suspend
our
rash
iudgement
of
the
godly
,
that
are
vnder
the
hand
of
God
:
because
we
know
not
for
a
certaintie
,
whether
he
be
so
afflicted
for
his
wickednesse
,
or
for
some
other
cause
:
as
the
blind
man
in
the
Gospell
,
(
by
the
testimonie
of
Christ
)
was
blind
neither
for
his
own
sin
nor
for
the
sinne
of
his
parents
,
Iudge
not
,
lest
ye
be
iudged
:
that
is
,
iudge
not
rashly
.
And
blessed
is
he
(
saith
the
Psalmist
)
that
considereth
wisely
of
the
poore
&
needie
:
the
Lord
shall
deliuer
him
in
time
of
his
distresse
.
Fourthly
,
seeing
as
God
doth
plague
the
wicked
for
our
warning
,
and
(
as
it
were
)
hang
them
vp
in
chaines
before
the
world
:
let
vs
feare
at
Gods
iudgements
vpon
wicked
men
,
and
not
ioyne
our
felues
vnto
them
,
least
we
be
partakers
of
their
iudgements
:
like
those
that
were
ioyned
in
the
conspiracie
of
Corah
,
&c.
Num.
16.26
.
FINIS
.
Faults
escaped
in
the
printing
.
PAge
5.
line
35.
for
commeth
,
reade
commendeth
.
p.
10.
l.
37.
monet
,
r.
mouet
.
p.
11.
l.
17
two
,
r.
too
.
p.
14.
l.
5.
lothsome
,
r.
toothsome
.
p.
36.
l
33.
gaue
,
r.
giue
.
p.
49.
l.
1.
censurers
,
r.
censures
,
p.
55.
l.
10.
ias
,
r.
iah
.
l.
18.
r.
Pashur
.
l.
19
r.
Naomi
.
p.
68.
l.
19.
r.
this
is
not
well
p.
89.
l.
36.
r.
buried
.
p.
92.
l.
30
r
sinners
.
p.
94.
l.
1.
r.
attaine
.
p
,
96.
l.
11.
blot
out
,
Mo
maruell
though
.
p.
98.
l.
19.
r.
God
will
be
more
mercifull
.
p.
154
l.
16.
swimming
,
r.
●inning
.
p.
156
l.
27.
we
,
r.
were
p.
163.
l.
15.
not
,
r.
but.
p.
170.
l.
24.
r.
do
shew
vs
how
to
reforme
&c.
p.
191
l.
32.
cannot
,
r.
can
.
p.
206.
l.
36.
is
,
r.
in
.
p.
225.
l.
1
,
r.
we
haue
heard
to
what
ends
&c.
Ibid.
l.
7.
blot
out
,
at
all
.
p.
233.
l.
3.
Apostle
,
r
Prophet
.
p.
243.
l.
32.
r.
Nehustan
.
p.
248.
l.
32.
out
.
r.
vp
.
p.
250.
l.
40.
r.
vpon
.
p.
253.
l.
13.
r.
into
.
l.
33.
r.
so
to
be
clothed
.