FOVRE
GODLIE
AND
FRVITFVL
SERMONS
:
TWO
PREACHED
AT
DRAITON
IN
OXFORD-SHIRE
,
At
a
Fast
,
enioyned
by
authoritie
,
by
occasion
of
the
pestilence
then
dangerously
dispearsed
.
Likewise
TWO
OTHER
SERMONS
ON
the
twelfth
Psalme
.
Whereunto
is
annexed
a
briefe
Tract
of
Zeale
.
By
-
I.
Dod.
-
R.
Cleauer
.
The
second
Edition
inlarged
.
LONDON
Printed
by
TC
.
for
WILLIAM
WELBIE
,
and
are
to
be
sold
at
his
shop
in
Pauls
Church-yard
,
at
the
signe
of
the
Swan
.
1611.
TO
THE
RIGHT
HONOVRABLE
ANNE
,
LADY
WAINTWORTH
,
increase
of
all
true
honour
and
happinesse
,
&c.
RIght
Honourable
,
may
it
please
you
to
take
in
good
worth
my
bold
attempt
,
in
presuming
to
recommend
vnto
your
fauourable
patronage
these
Sermons
following
.
Your
honours
vndeserued
respect
of
me
,
made
me
desirous
to
testifie
my
vnfained
thankfulnesse
:
which
I
could
not
imagine
how
with
greater
conueniencie
to
expresse
and
manifest
,
then
by
taking
hold
of
this
present
occasion
;
especially
considering
that
your
constant
and
more
then
ordinarie
pains-taking
to
heare
such
holy
instructions
,
is
a
sufficient
argument
to
euince
your
loue
and
liking
of
the
matter
therein
comprised
:
and
your
good
regard
of
the
authors
(
well
knowne
vnto
me
)
gaue
me
occasion
to
thinke
that
their
labours
,
in
this
sort
offering
themselues
vnto
your
eye
,
would
be
no
lesse
welcome
than
formerly
they
haue
beene
,
being
in
another
manner
presented
vnto
your
eare
.
Concerning
the
Tract
of
Zeale
annexed
to
these
Sermons
,
it
is
a
collection
of
diuers
rules
which
I
heard
&
read
touching
that
subiect
,
principally
of
such
as
were
scattered
heere
and
there
in
Maister
R.
Greenhams
Workes
:
which
being
exceeding
vsefull
,
I
thought
good
to
gather
them
into
one
(
with
an
addition
of
sundrie
proofes
of
Scripture
)
for
the
ease
and
helpe
of
those
that
are
well
affected
,
especially
of
such
whose
abilitie
will
not
reach
to
the
price
of
that
great
volume
of
M.
Greenhams
labours
.
And
thus
humbly
beseeching
your
Honour
to
pardon
my
boldnesse
,
and
to
beare
with
my
manifold
defects
which
shall
be
found
in
the
penning
of
these
Sermons
,
I
recommend
you
to
the
gratious
protection
of
the
Almightie
.
Your
Honours
according
to
my
poore
abilitie
readie
to
be
commanded
,
IOHN
WINSTON
.
THE
POINTS
OF
DOCTRINE
HANDLED
IN
THE
SERMONS
following
.
SERMON
I.
DOCT.
I.
THe
first
steppe
to
true
and
sound
repentance
,
is
,
to
be
wounded
and
disquieted
in
our
hearts
for
sinne
.
2
Lawfull
things
must
be
done
lawfully
,
and
good
things
in
a
good
manner
.
3
With
confession
of
sinne
,
must
be
ioyned
earnest
requests
for
pardon
thereof
.
4
The
more
sinfull
any
one
is
,
the
more
foolish
he
is
.
5
It
is
a
wonderfull
hard
thing
,
to
take
downe
the
pride
of
mans
heart
.
6
The
more
speedily
we
iudge
our selues
,
the
more
mercifully
the
Lord
will
deale
with
vs
.
SERMON
II.
DOCT.
I.
SInne
brings
men
into
maruellous
straits
.
2.
Gods
seruants
neuer
find
so
great
fauour
as
with
God
himselfe
.
3
God
maketh
his
iudgements
,
sutable
to
our
sinnes
.
4
When
God
sets
in
with
his
iudgements
they
shall
be
farre
dispersed
in
a
short
time
.
5
As
God
appointeth
iudgements
to
be
inflicted
on
his
people
,
so
he
himselfe
will
see
execution
done
.
6
A
good
man
will
lay
a
greater
burden
on
himselfe
then
on
another
.
SERMON
III.
DOCT.
I.
ALthough
humane
helps
and
earthly
friends
do
faile
Gods-people
,
yet
they
are
not
helpelesse
,
nor
hopelesse
.
2
No
outward
thing
comes
neerer
the
hearts
of
Gods
children
,
then
the
decay
of
good
men
.
3
Deceitfull
friends
,
are
worse
then
open
foes
.
SERMON
IIII.
DOCT.
I.
THe
more
skilfully
and
artificially
any
contriues
his
ill
purposes
,
the
more
fearefull
destruction
shall
fall
vpon
him
.
2
The
more
wicked
men
boast
of
their
mischieuous
intents
,
the
neerer
mischiefe
is
vnto
them
.
3
No
man
hath
the
royaltie
of
his
owne
tongue
,
nor
the
ordering
of
his
owne
speech
.
FINIS
.
The
first
Sermon
.
2.
SAMVEL
.
24.
10.
11.
12.
Verse
10.
Then
Dauids
heart
smote
him
after
that
hee
had
numbred
the
people
:
and
Dauid
saide
vnto
the
Lord
,
I
haue
sinned
exceedingly
in
that
I
haue
doue
:
therefore
now
Lord
I
beseech
thee
,
take
away
the
trespàsse
of
thy
seruant
,
for
I
haue
done
very
foolishly
.
11.
And
when
Dauid
was
vp
in
the
morning
,
the
word
of
the
Lord
came
vnto
the
Prophet
Gad
,
&c.
IN
these
words
is
set
foorth
the
repentance
of
Dauid
,
for
his
sinne
committed
in
numbring
the
people
,
wherin
the
holy
Prophet
sheweth
:
I.
What
meanes
hee
vsed
to
be
reconciled
vnto
God
,
Namely
;
1.
First
,
that
he
was
touched
with
inward
remorse
and
hearty
griefe
for
his
offence
:
[
Then
Dauids
heart
smote
him
after
that
hee
had
numbred
the
people
.
]
2
Secondly
,
that
he
made
a
particular
and
very
earnest
confession
of
his
fault
:
]
I
haue
sinned
exceedingly
,
in
that
I
haue
done
.
3
Thirdly
,
that
hauing
bewayled
and
acknowledged
his
sinne
,
he
instantly
craued
pardon
for
the
same
:
[
therefore
now
Lord
I
beseech
thee
,
take
away
the
trespasse
of
thy
seruant
,
&c:
as
if
he
should
haue
said
,
I
haue
sinned
very
hainouslie
,
I
cannot
denie
it
:
yet
I
am
thy
seruant
,
and
one
of
thy
familie
,
and
therefore
Lord
cast
me
not
off
for
one
fault
,
but
take
notice
of
my
sorrow
,
and
pardon
my
sinne
:
for
I
haue
dealt
verie
foolishly
.
2
Secondly
,
he
declareth
that
meanes
the
Lord
vsed
to
make
him
fit
for
reconciliation
:
viz:
that
hee
sent
vnto
him
the
Prophet
Gad
,
a
worthy
man
of
God
,
&
Dauids
Seer
,
who
had
bene
ready
from
time
to
time
to
lay
open
the
will
of
God
vnto
him
,
and
in
that
regard
was
more
reuerend
in
his
eyes
,
and
hee
threatneth
and
denounceth
iudgement
against
him
,
that
seeing
his
heart
had
beene
lifted
vp
with
pride
,
in
regard
of
the
multitude
and
strength
of
his
people
,
God
would
meete
with
him
in
his
owne
sinne
,
and
make
his
punishment
to
be
suteable
to
his
fact
:
and
seeing
he
begun
to
be
humbled
for
it
alreadie
,
and
yet
needed
still
further
humaliation
,
he
telleth
him
,
that
[
the
sword
,
or
the
famine
,
or
the
pestilence
]
must
pursue
his
subiects
,
and
make
wonderfull
hauocke
among
them
,
and
therfore
biddeth
him
make
his
choice
which
of
them
hee
would
haue
to
come
vpon
the
land
:
for
one
of
them
hee
must
needes
vndergoe
,
to
further
him
in
the
worke
of
humiliation
,
as
also
to
bring
the
whole
Church
vnto
the
like
,
who
then
had
incensed
the
Lords
anger
against
them
.
Then
Dauids
heart
smote
him
]
In
that
setting
downe
the
repentance
of
Dauid
the
holy
Ghost
taketh
notice
of
this
in
the
first
place
,
his
heart
smote
him
]
the
Doctrine
is
,
that
.
The
first
step
to
true
and
sound
repentance
is
to
bee
wounded
and
disquieted
in
our
hearts
for
sinne
,
rent
their
hearts
:
that
is
,
the
first
stone
that
must
be
laid
in
this
building
:
their
hearts
must
bee
crushed
and
broken
,
They
were
pricked
in
their
hearts
]
when
they
began
the
worke
of
repentance
,
the
rebukes
of
God
had
wakened
their
drowsie
consciences
,
so
that
they
saw
their
sinnes
and
Gods
vengeance
due
vnto
them
,
1
First
,
2
Nay
further
,
men
are
so
farre
from
taking
paines
to
come
to
a
true
acknowledgment
of
their
iniquities
,
till
such
time
as
there
is
a
breach
made
into
their
hearts
by
godly
sorrow
,
they
doe
not
so
much
as
desire
to
be
deliuered
from
them
,
nor
make
any
reckoning
of
Gods
mercy
for
the
pardoning
of
them
:
till
such
time
as
they
become
mourners
for
sinne
,
they
cannot
possibly
hunger
and
thirst
after
righteousnes
.
See
this
poynt
more
at
large
in
M.
Dods
Sermon
on
Isa.
1
Doct.
1.
Seeing
therefore
that
inward
contrition
for
sinne
is
the
first
step
to
repentance
,
and
that
which
killeth
the
roote
of
sinne
,
and
setteth
vs
free
from
the
power
and
dominion
of
it
,
and
erecteth
in
our
hearts
a
throne
for
Christ
Iesus
;
the
vse
of
this
point
is
,
First
for
reproofe
of
those
that
perswade
themselues
,
Secondly
,
Thirdly
,
First
,
written
his
lawes
in
their
hearts
,
then
they
shall
remember
their
owne
wicked
waies
,
and
their
deedes
that
were
not
good
,
and
shall
iudge
themselues
worthy
to
haue
beene
destroyed
for
their
iniquities
,
&
for
their
abhominations
.
What
is
the
reason
they
should
passe
such
a
heauie
sentence
vpon
themselues
?
one
would
thinke
they
should
rather
reioyce
now
,
&
allow
of
themselues
and
of
their
workes
?
so
they
doe
reioyce
at
,
and
approue
of
themselues
and
their
workes
,
so
farre
as
they
are
spirituall
:
but
they
proclaime
war
against
themselues
and
their
workes
so
far
as
either
they
are
or
haue
beene
carnall
and
sinfull
,
and
that
because
the
word
of
God
,
and
the
spirit
of
God
doe
beare
sway
in
their
hearts
:
they
are
at
vtter
defiance
with
their
pride
and
hypocrisie
,
and
all
wretched
lusts
that
fight
against
their
soules
:
being
neuer
so
much
tormented
with
those
sinnes
,
as
when
they
haue
attained
to
a
great
measure
of
humilitie
,
and
of
sinceritie
.
He
that
is
most
lowly
is
euer
most
vexed
with
his
pride
,
and
he
that
is
most
vpright
and
true
hearted
,
is
most
of
all
troubled
with
the
guilefulnes
and
deceitfulnes
of
his
owne
heart
,
because
the
word
and
the
spirit
working
together
doe
cause
him
both
more
clerely
to
see
,
and
more
throughly
to
hate
those
corruptions
,
than
euer
hee
did
before
he
had
attained
to
that
measure
of
grace
.
Secondly
,
we
must
not
content
our selues
when
once
we
haue
gotten
the
word
and
spirit
of
God
within
vs
,
but
we
must
still
striue
to
keepe
our
hearts
humble
and
lowly
:
for
otherwise
we
shall
not
feele
the
strokes
of
the
word
and
spirit
of
God
;
giuing
them
the
bread
of
aduersitie
,
and
the
water
of
affliction
]
and
thereby
taken
downe
the
pride
and
stubbornenesse
of
their
hearts
,
that
then
[
their
eares
should
heare
a
word
behind
them
,
saying
,
this
is
the
way
walke
in
it
,
&c.
that
is
when
they
were
thus
humbled
,
as
soone
as
euer
they
had
committed
any
offence
,
they
should
presently
haue
a
blow
vpon
their
hearts
for
it
,
and
be
full
of
feare
and
anguish
:
though
no
man
in
the
world
tell
them
of
it
,
yet
the
word
in
their
hearts
will
be
like
a
good
guide
that
is
still
following
a
little
child
,
and
telling
him
,
this
is
not
the
right
way
,
leaue
it
;
there
is
the
right
way
,
walke
in
it
:
but
many
haue
hearts
pestered
with
pride
,
and
lust
,
and
couetousnesse
,
and
yet
goe
a
whole
moneth
,
nay
,
many
monethes
and
yeares
together
,
and
neuer
feele
any
rebuke
in
their
consciences
.
How
comes
this
to
passe
that
others
are
full
of
griefe
and
full
of
teares
for
their
sinnes
,
and
they
are
neuer
troubled
for
them
?
is
it
beause
there
is
greater
vprightnes
in
them
,
then
there
is
in
others
?
No
surely
it
is
because
they
haue
a
more
blind
minde
,
and
a
more
proud
and
senselesse
hart
then
others
haue
:
for
the
more
humble
any
one
is
,
the
more
often
shall
he
heare
the
voyce
of
the
spirit
,
checking
him
when
hee
goeth
out
of
the
way
,
&
moouing
him
to
turne
again
into
the
right
way
.
Thirdly
,
we
must
especially
beware
of
presumptuous
sins
:
for
if
we
liue
therein
our
hearts
will
cease
to
smite
vs
,
or
at
least
we
shall
be
senselesse
of
these
strokes
:
as
may
be
seene
in
the
case
of
Dauid
:
when
he
had
cut
off
the
lap
of
Sauls
garment
and
numbred
the
people
(
which
were
but
infirmities
)
forthwith
his
conscience
rebuked
him
,
and
he
was
humbled
before
the
Lord
:
but
when
he
had
committed
adulterie
,
and
murder
,
either
the
checkes
of
his
conscience
were
none
at
all
,
or
else
they
were
so
weake
,
After
that
he
had
numbred
the
people
.
]
Heere
is
his
speciall
sinne
,
that
he
numbred
his
subiects
,
which
may
seeme
to
be
no
such
great
matter
,
for
which
God
should
so
plague
the
land
:
and
if
there
had
bene
that
measure
of
hypocrisie
in
Dauid
,
as
there
is
in
many
of
vs
,
he
would
haue
pleaded
thus
for
himselfe
:
What
need
I
to
be
so
troubled
for
this
?
and
what
reason
is
there
why
God
should
proceede
so
seuerely
against
me
for
the
same
?
did
not
Moses
and
Ioshua
,
holy
men
of
God
,
number
the
people
in
their
daies
,
and
that
warrantably
?
and
why
then
may
not
I
doe
the
like
,
hauing
more
absolute
authoritie
ouer
them
then
they
had
?
but
his
heart
staied
him
from
all
such
reasoning
of
the
matter
;
and
told
him
,
that
though
hee
did
the
same
action
which
they
did
,
yet
the
manner
of
doing
thereof
was
diuers
;
he
performed
it
not
in
obedience
to
God
(
as
they
did
)
but
in
pride
and
hautines
of
minde
,
in
regard
of
the
multitude
and
strength
of
his
subiects
:
before
he
esteemed
Gods
name
a
strong
tower
for
his
defence
,
but
now
what
need
he
runne
crying
vnto
God
?
he
had
so
many
souldiers
and
valiant
warriours
in
his
dominion
,
that
he
could
make
his
part
good
against
any
forren
power
whatsoeuer
.
Thus
was
his
heart
lifted
vp
vnto
vanitie
,
when
it
should
haue
bene
lifted
vp
to
God
in
thankfulnes
:
and
therefore
was
he
so
humbled
,
because
he
had
an
ill
affection
,
They
did
eate
,
and
drinke
,
marry
,
and
giue
in
marriage
.
A
naturall
man
would
haue
thought
there
could
be
no
hurt
in
these
:
if
they
had
bene
charged
with
whoredome
,
murder
,
blasphemie
,
or
the
like
,
they
had
bene
matters
of
some
moment
:
but
for
those
before
named
,
what
fault
can
be
found
with
them
?
Indeed
the
things
in
themselues
are
very
warrantable
,
but
the
manner
of
performing
them
,
doth
either
make
or
marre
them
:
The
like
is
alleaged
by
our
Sauiour
against
the
Sodomites
,
they
bought
and
sold
,
and
built
in
couetousnesse
,
pride
and
vanitie
,
as
if
they
had
bene
euer
to
dwell
vpon
the
earth
,
not
caring
what
craft
and
fraud
they
vsed
,
nor
what
snares
and
grins
they
laid
for
men
,
if
they
might
satisfie
their
couetous
and
ambitious
desires
.
Isa.
10.
Doct.
1.
Vse
.
1.
More
might
be
said
concerning
this
point
,
both
for
proofes
and
reasons
,
but
that
it
hath
bene
handled
at
large
elsewhere
.
This
serueth
.
First
for
terror
vnto
those
that
satisfie
themselues
with
this
,
that
no
bodie
can
charge
them
with
grosse
sinnes
,
and
therefore
they
imagine
their
case
to
be
good
,
and
that
they
need
not
trouble
themselues
in
regard
of
their
offences
.
But
was
it
not
thus
with
Dauid
?
who
could
now
accuse
him
of
any
notorious
ill
fact
?
surely
none
in
the
world
:
and
yet
he
hauing
grace
in
his
heart
,
accuseth
and
condemneth
himselfe
,
for
that
he
had
done
a
good
action
in
an
ill
maner
,
and
with
an
ambitious
and
vaine
glorious
minde
,
and
for
the
same
is
much
abased
and
confounded
in
himselfe
:
and
therefore
those
are
in
a
miserable
estate
,
that
neuer
disquiet
their
soules
for
their
hidden
corruptions
,
but
thinke
that
all
goeth
well
with
them
,
when
mens
eyes
can
discerne
nothing
amisse
in
them
:
as
they
on
the
other
side
are
in
happie
case
,
that
doe
often
take
themselues
apart
,
and
beseech
the
Lord
to
be
mercifull
vnto
them
in
regard
of
their
failings
,
euen
in
the
most
spirituall
duties
that
they
performe
:
such
iudge
themselues
,
and
therefore
shall
not
be
iudged
of
the
Lord
.
Secondly
,
This
was
practised
by
the
Niniuites
,
who
hearing
Gods
iudgements
denounced
against
them
for
their
sinnes
,
crying
mightily
vnto
the
Lord
for
pardon
,
and
resoluing
to
turne
from
the
wickednesse
that
was
in
their
hands
,
that
so
God
might
turne
away
from
his
fierce
wrath
.
Yet
they
had
enioyed
but
little
teaching
:
they
had
heard
onely
one
Sermon
from
Ionah
,
who
was
a
man
vnknowne
vnto
them
,
and
did
not
bring
such
testimonies
of
Scripture
to
conuince
their
consciences
as
are
now
alleaged
vnto
vs
,
&c:
and
therefore
we
should
be
much
ashamed
to
come
short
of
them
in
this
holy
exercise
,
especially
seeing
we
haue
not
one
Ionah
,
but
many
;
not
a
iudgement
threatned
,
but
executed
,
and
the
sword
of
the
Lord
still
drawne
against
vs
,
and
deuouring
by
hundreds
and
thousands
in
many
quarters
of
our
land
.
Let
vs
then
search
and
examine
our
hearts
,
and
grieue
,
and
iudge
our selues
for
all
our
former
transgressions
;
and
couenant
with
the
Lord
to
auoid
them
hereafter
,
crauing
strength
from
him
for
that
purpose
,
that
we
may
be
enabled
to
subdue
and
keepe
vnder
all
our
corruptions
:
and
then
our
hearts
being
broken
with
godly
sorrow
,
they
shall
be
healed
with
godly
ioy
;
and
being
truely
cast
downe
before
the
Lord
,
he
will
raise
vs
vp
in
due
season
,
and
make
it
knowne
by
good
effect
,
that
he
is
appeased
towards
vs
.
Thirdly
,
Verse
10.
I
haue
sinned
exceedingly
]
Now
followeth
the
second
step
vnto
sound
repentance
,
namely
,
a
true
,
full
,
particular
,
and
hearty
confession
of
his
sinne
that
so
wounded
his
heart
:
which
all
that
would
obtaine
remission
of
their
sinnes
,
must
be
carefull
to
bring
before
the
Lord
as
Dauid
did
.
But
this
point
hath
bene
more
largely
handled
elsewhere
[
in
M.
Dods
Serm.
Prou.
28.
Doct.
2.
I
beseech
thee
take
away
the
trespasse
of
thy
seruant
,
&c.
This
is
the
third
worke
of
repentance
,
viz:
that
he
craueth
pardon
for
his
fault
;
and
that
is
the
next
point
;
that
,
Lord
be
mercifull
vnto
me
a
sinner
:
and
in
a
word
,
so
doth
Daniel
,
Nehemia
,
and
the
rest
of
Gods
seruants
,
as
may
be
seene
in
their
seuerall
confessions
.
And
for
incouragement
vnto
the
performance
of
this
dutie
,
we
haue
,
1
First
,
pardon
iniquitie
,
transgression
,
and
sinne
:
euen
all
without
exception
,
great
or
small
,
if
we
repent
for
them
,
they
shall
be
pardoned
:
if
we
acknowledge
our
miserie
,
we
shall
assuredly
finde
Gods
mercy
.
2
Secondly
,
wash
vs
from
all
our
filthinesse
,
by
powring
the
bloud
of
his
sonne
vpon
our
sinfull
soules
.
3
Thirdly
,
This
Doctrine
serueth
,
First
,
2
Secondly
,
if
we
confesse
our
sinnes
,
he
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnesse
?
It
is
therefore
a
great
fault
,
to
thinke
that
any
hath
more
abundance
of
sinne
,
then
God
hath
of
mercy
to
forgiue
it
.
Thirdly
,
Secondly
,
when
sinne
is
so
odious
vnto
vs
,
that
our
hearts
doe
condemne
vs
for
it
,
then
let
vs
striue
to
be
perswaded
that
it
is
pardonable
,
yea
and
that
it
shall
be
pardoned
vnto
vs
:
that
though
we
deserue
to
be
throwen
out
of
seruice
,
because
we
haue
dealt
so
foolishly
,
yet
seeing
we
are
Gods
seruants
,
he
will
not
goe
to
extremities
with
vs
,
but
deale
as
a
father
with
his
owne
children
,
this
ancor
of
hope
we
had
need
still
to
hold
fast
by
:
for
if
we
be
not
in
some
good
measure
resolued
,
that
we
shall
finde
the
Lord
gratious
,
and
that
we
our selues
are
not
hypocrites
,
but
such
as
to
whom
mercy
belongeth
,
we
shall
presently
giue
ouer
prayer
:
for
who
would
seeke
vnto
a
Chirurgion
to
cure
him
,
of
whom
he
is
afraid
lest
he
should
wound
him
,
in
that
he
hath
cause
and
abilitie
so
to
doe
?
Therefore
hold
this
for
a
firme
ground
,
once
Gods
childe
,
and
euer
:
once
his
seruant
,
and
neuer
his
enemie
:
in
which
regard
we
may
come
with
confidence
vnto
him
,
and
say
,
Lord
,
I
am
vnworthy
to
be
called
thy
sonne
;
yet
art
thou
my
mercifull
Father
:
I
haue
done
thee
ill
seruice
,
yet
am
I
thy
poore
seruant
still
:
and
though
I
be
bad
now
,
yet
time
hath
bene
when
I
haue
bin
better
,
&
done
better
:
when
I
haue
praied
in
secret
,
and
humbled
my
soule
;
and
shedde
teares
for
my
sinnes
in
priuate
;
and
haue
had
an
vtter
detestation
of
those
euils
,
which
now
through
the
corruption
of
my
nature
I
haue
fallen
into
,
and
therefore
Lord
be
pacified
towards
me
,
and
put
out
of
thy
remembrance
the
trespasse
of
thy
seruant
.
If
any
one
want
these
testimonies
of
Gods
loue
towards
him
,
and
of
his
loue
towards
God
,
when
affliction
ouertaketh
him
for
his
sinnes
,
he
will
either
flee
from
the
Lords
presence
,
as
Adam
did
,
or
if
he
aduenture
to
come
vnto
him
,
his
prayers
will
descend
as
plummets
of
lead
vpon
him
,
and
Sathan
and
his
owne
conscience
will
be
readie
to
accuse
him
,
and
to
say
,
what
hast
thou
to
doe
with
God
?
he
heareth
not
sinners
:
thou
shall
rather
prouoke
his
vengeance
,
then
obtaine
his
fauour
by
thy
petitions
;
and
because
thou
hast
bene
his
enemie
heretofore
,
he
will
shew
himselfe
to
be
thine
now
:
and
because
thou
hast
cast
his
word
behind
thy
backe
,
he
will
shut
out
thy
cries
,
that
they
shall
not
haue
any
accesse
vnto
him
.
Which
vncomfortable
newes
,
will
be
as
a
dart
to
strike
thorow
the
liuer
of
an
hypocrite
,
and
as
a
two
edged
sword
to
pearse
his
soule
:
and
therefore
let
vs
all
labour
to
be
strongly
setled
in
this
point
,
that
we
are
Gods
seruants
,
that
so
we
may
be
feruent
and
firie
in
our
prayers
,
and
not
be
so
daunted
as
sinners
are
when
the
hand
of
God
is
vpon
them
.
I
haue
dealt
very
foolishly
]
This
he
speaketh
to
make
this
sinne
more
odious
vnto
himselfe
:
for
by
nature
we
are
so
proud
,
that
we
cannot
abide
that
any
body
should
say
,
we
haue
dealt
foolishly
and
absurdly
:
therefore
doth
he
lay
lode
vpon
himselfe
,
the
more
to
beat
downe
his
pride
,
confessing
that
he
had
dealt
very
foolishly
,
because
he
had
dealt
very
sinfully
:
whence
note
this
doctrine
,
That
the
more
sinfull
any
one
is
,
the
more
foolish
he
is
.
Eue
did
eat
of
the
forbidden
fruit
,
This
serueth
for
instruction
,
wiser
then
his
enemies
,
then
his
teachers
,
then
the
aged
,
because
he
kept
Gods
statutes
.
What
made
those
in
the
Gospell
to
be
foolish
Virgins
,
but
this
,
that
they
made
not
prouision
for
eternall
life
?
And
what
made
the
other
fiue
to
be
indeed
wise
,
but
that
their
hearts
and
liues
were
adorned
and
beautified
with
grace
and
goodnesse
?
Achitophel
was
a
deepe
politician
;
yet
because
he
was
destitute
of
heauenly
wisedome
,
he
shewed
himselfe
to
be
but
a
miserable
base
foole
:
for
when
he
had
no
meanes
to
helpe
himselfe
,
he
went
and
hanged
himselfe
:
if
one
had
studied
an
hundred
yeeres
,
he
could
hardly
haue
found
out
a
readier
way
to
manifest
his
notable
folly
,
then
he
tooke
in
that
horrible
murdering
of
himselfe
.
2
Secondly
,
is
it
so
that
the
greatest
sinners
are
the
veriest
fooles
?
then
here
is
matter
of
singular
consolation
for
Gods
seruants
,
that
are
vilified
and
contemned
,
and
accounted
sillie
and
simple
,
euen
for
this
,
that
they
carefully
decline
from
the
waies
of
sinners
,
though
in
shew
neuer
so
pleasant
and
profitable
:
and
conscionably
,
walke
in
the
paths
of
righteousnesse
,
though
neuer
so
rough
and
dangerous
:
let
vaine
men
speake
their
pleasure
of
them
,
and
count
and
call
them
the
fooles
of
the
world
,
yet
God
esteemeth
and
speaketh
otherwise
of
them
.
It
is
no
maruell
that
the
world
iudgeth
them
fooles
,
for
with
them
the
doctrine
of
the
Gospell
(
vnto
which
the
godly
endeuour
to
conforme
themselues
and
their
courses
)
is
accounted
foolishnes
.
But
as
wisedome
is
iustified
of
her
children
,
whatsoeuer
men
thinke
or
speake
of
it
,
so
are
the
children
of
wisedome
iustified
by
the
infinitely
wise
God
,
whatsoeuer
slanderous
and
reproachfull
imputations
carnall
men
doe
lay
vpon
them
:
he
saith
that
the
feare
of
the
Lord
is
the
beginning
of
wisedome
.
Prou.
1.
7.
and
that
those
that
obey
his
commandements
are
the
onely
wise
people
vnder
the
Sun
.
Deut.
46.
Verse
.
13.
Wilt
thou
that
seuen
yeeres
famine
come
vpon
the
Lands
&c.
Heere
commeth
an
obiection
to
be
answered
.
if
we
iudge
our selues
,
we
shall
not
be
iudged
of
the
Lord
:
how
commeth
it
to
passe
then
in
this
place
,
that
Dauid
confessing
his
fault
,
aggrauating
it
,
and
asking
pardon
for
it
,
hath
notwithstanding
such
a
heauie
iudgement
denounced
against
him
,
as
the
famine
,
or
the
sword
,
or
the
pestilence
?
1
Though
such
as
iudge
themselues
,
2
Againe
,
the
people
were
not
so
reformed
as
they
should
be
at
this
time
,
and
therefore
God
in
this
plague
doth
aime
at
their
humbling
,
thrusting
Dauid
out
of
the
gappe
(
as
it
were
)
who
had
formerly
by
his
prayers
&
teares
stood
in
the
breach
,
to
keep
of
the
Lords
wrath
from
them
,
so
that
all
this
while
beeing
intangled
with
his
own
matters
,
he
could
not
so
freely
deale
for
them
.
Now
in
that
Dauid
must
haue
such
a
sharpe
corasiue
to
consume
that
proud
flesh
that
had
growne
about
his
heart
,
by
reason
of
his
mightie
forces
,
and
the
largenesse
of
his
dominions
,
smiting
them
with
sorrow
vpon
their
beds
,
so
that
the
griefe
of
their
bones
is
sore
:
pinching
them
with
grieuous
sicknesses
and
diseases
,
and
making
their
bones
to
clater
,
so
that
their
soules
draw
neere
to
the
graue
,
and
their
life
to
the
buriers
.
Now
when
these
or
the
like
wofull
distresses
haue
tamed
and
maistered
their
vnruly
affections
,
then
doe
they
begin
to
be
somewhat
more
tractable
:
and
whereas
neither
dreames
,
nor
visions
,
nor
any
of
Gods
ordinances
would
doe
any
good
vpon
them
before
,
after
that
,
if
God
send
vnto
them
a
messenger
or
Interpreter
one
of
a
thousand
,
they
will
begin
to
hearken
vnto
them
,
and
to
learne
how
they
may
obtaine
mercy
and
reconciliation
with
God
,
that
they
descend
not
into
the
pit
of
destruction
.
Further
,
we
may
obserue
what
a
great
deale
of
woe
Dauid
sustained
by
reason
of
the
hautinesse
of
his
heart
,
and
his
earthly
confidence
(
which
is
a
signe
thereof
)
when
he
thought
his
mountaine
so
strong
,
that
he
should
neuer
be
mooued
:
God
turned
away
his
face
from
him
,
and
he
was
troubled
,
and
euen
ready
to
goe
downe
into
the
pit
,
&
to
descend
vnto
the
dust
,
&c.
Neither
did
God
minister
vnto
him
a
stronger
purgation
then
he
needed
:
but
his
pride
required
full
as
much
affliction
as
the
Lord
laide
vpon
him
,
this
was
also
the
case
of
vzziah
,
who
being
in
a
moderate
estate
,
did
exceeding
much
good
both
for
the
Church
and
the
common
wealth
:
but
when
he
was
growen
mighty
and
strong
,
his
heart
was
lifted
vp
,
and
then
he
could
not
content
himselfe
with
his
kingly
dignitie
,
but
he
would
needs
take
vpon
him
the
office
of
the
High-priest
also
,
and
so
went
into
the
Temple
of
the
Lord
,
to
burne
incense
vpon
the
Altar
of
incense
;
but
what
came
of
this
presumptuous
fact
of
his
?
When
the
admonition
of
the
Priests
of
the
Lord
would
not
preuaile
with
him
,
but
he
grewe
wroth
with
those
that
withstoode
him
,
the
Lord
louing
him
,
did
forthwith
smite
him
with
Leprosie
,
and
so
he
was
driuen
to
liue
apart
all
his
life
long
,
that
so
the
hautinesse
of
his
heart
might
bee
throughlie
cured
.
2.
Chron.
26.
Lastly
,
wee
may
note
in
the
8.
chap.
of
Deuteronomie
,
verse
2.
what
a
great
adoe
the
Lord
had
with
his
people
,
the
children
of
Israel
;
to
helpe
them
,
against
this
vile
corruption
that
was
in
them
:
hee
was
driuen
to
keepe
them
fortie
yeeres
in
the
wildernes
,
and
there
to
exercise
them
with
manie
and
grieuous
crosses
and
iudgements
,
and
all
to
humble
them
,
as
there
it
is
saide
:
and
certainly
,
if
fewer
and
easier
afflictions
would
haue
done
it
,
the
Lord
would
neuer
haue
handled
them
so
roughlie
and
sharplie
;
for
mercie
pleaseth
him
,
neither
doeth
hee
afflict
willinglie
.
Now
the
reason
why
the
pride
of
mens
hearts
cannot
easily
bee
remooued
,
is
,
First
,
because
it
doth
wonderfully
harden
them
,
and
makes
them
euen
like
a
Flinte
:
so
that
they
are
verie
hardly
wrought
vpon
,
either
by
instructions
,
or
by
afflictions
.
This
is
euident
in
Nebuchadnezzar
,
who
notwithstanding
that
diuine
dreame
that
God
had
sent
vnto
him
,
Secondly
,
as
pride
maketh
men
vnteachable
,
and
vncapable
of
good
by
any
meanes
that
others
can
vse
,
so
doth
it
make
them
vnable
to
vse
any
means
themselues
,
for
the
humbling
of
their
soules
:
for
proud
men
cannot
examine
,
and
iudge
themselues
,
because
they
are
wise
in
their
own
eyes
,
and
haue
an
high
conceit
of
their
owne
doings
:
they
cannot
pray
,
because
they
haue
no
promise
to
builde
vpon
,
nor
any
heart
to
humble
their
soules
before
the
Lord
,
as
all
that
will
speede
well
with
him
must
doe
:
they
cannot
labour
in
a
calling
for
conscience
sake
;
Which
maketh
first
of
all
for
the
terrour
of
all
proud
and
arrogant
men
,
all
the
proud
in
heart
are
an
abomination
vnto
the
Lord
:
though
hand
ioyne
in
hand
,
they
shall
not
be
vnpunished
.
And
againe
,
Pride
goeth
before
destruction
,
and
an
high
minde
before
the
fall
.
And
in
the
119.
Psalm:
:
thou
hast
destroyed
the
cursed
proud
:
and
in
the
Epistle
of
Iames
,
God
resisteth
the
proud
.
Pharaoh
,
Nebuchadnezzar
,
Herod
,
and
such
other
lostie
spirits
as
they
were
.
Secondly
,
let
this
be
an
instruction
vnto
the
children
of
God
,
that
if
they
would
not
haue
their
maker
to
loath
them
,
and
to
fight
against
them
,
they
must
labour
to
abhorre
all
loftines
of
minde
,
and
ouer-weening
conceites
of
themselues
,
and
be
content
that
the
Lord
should
keepe
them
in
humilitie
by
whatsoeuer
meanes
he
thinketh
best
:
the
godly
begin
to
thinke
much
diuers
times
that
they
are
afflicted
euery
morning
;
that
they
are
exercised
with
wants
,
with
sicknesses
,
with
disgraces
and
the
like
:
but
better
is
it
to
vndergoe
some
of
these
,
or
all
of
these
,
though
it
be
all
our
life
long
,
so
we
be
made
more
lowly
thereby
,
than
to
ouerflowe
with
great
plentie
and
varietie
of
outward
things
,
and
in
the
meane
time
to
be
pestered
with
that
venemous
humour
of
pride
and
selfe-conceit
.
Therefore
was
it
that
Paul
doeth
professe
that
hee
would
reioyce
in
infirmities
,
in
reproaches
,
in
necessities
,
in
persecutions
,
&c:
Now
because
men
are
readie
to
thinke
that
there
is
not
in
them
such
store
of
pride
,
as
that
they
greatly
neede
Gods
medicines
to
cure
them
of
it
,
or
if
they
doe
see
their
pride
,
they
are
readie
to
sit
downe
discouraged
,
as
if
it
were
vnpossible
to
get
the
better
of
it
,
therefore
will
it
not
be
amisse
to
set
downe
some
fruits
and
effects
of
pride
,
whereby
it
may
be
discerned
,
and
some
remedies
and
helpes
against
it
,
by
vertue
whereof
it
may
be
cured
.
Concerning
the
first
point
,
it
were
an
infinite
worke
to
reckon
vp
all
the
effects
of
pride
,
Onely
by
pride
doeth
man
make
contention
:
many
there
are
that
doe
ignorantly
imagine
they
were
neuer
proud
in
all
their
life
;
but
let
them
consider
better
of
the
matter
;
did
they
neuer
brawle
nor
contend
with
any
in
all
their
life
?
if
they
did
,
certaine
it
is
that
they
were
proud
:
for
looke
how
much
contention
there
is
,
so
much
pride
there
is
in
euery
man
.
Which
may
be
an
euident
argument
to
proue
that
this
sinne
doeth
greatly
sway
euery
where
:
for
if
we
looke
into
most
families
,
and
euen
into
those
of
the
purest
sort
(
who
thinke
themselues
most
free
from
pride
)
shall
we
not
finde
many
iarres
betwixt
husband
and
wife
;
betwixt
maister
and
seruants
,
betwixt
brethren
and
sisters
,
betwixt
neighbour
and
neighbour
?
this
is
so
palpable
that
none
can
denie
it
;
and
therefore
let
not
men
deceiue
themselues
,
but
see
and
acknowledge
and
bewaile
the
wretched
hautines
of
their
hearts
.
Another
fruit
of
pride
is
,
impatiencie
vnder
crosses
,
or
losses
,
or
indignities
that
doe
befall
vs
:
for
when
we
are
discontented
at
that
estate
and
condition
,
wherein
we
are
,
we
euidently
expresse
our
dislike
of
Gods
gouernement
,
as
if
he
did
not
dispose
of
things
aright
,
and
as
if
we
could
order
matters
in
a
better
sort
,
if
they
were
in
our
hands
:
and
is
not
that
monstrous
pride
to
thinke
ourselues
wiser
than
God
,
and
to
censure
him
for
his
proceedings
?
Againe
,
this
is
an
euident
token
that
men
are
proud
,
when
they
are
readie
to
scorne
at
an
admonition
,
or
a
reproofe
that
is
giuen
vnto
them
,
for
that
argueth
that
they
haue
a
verie
good
opinion
of
themselues
and
of
their
actions
,
when
they
cannot
abide
that
anie
should
finde
faulte
with
them
,
or
goe
about
to
reforme
them
.
Dauid
was
otherwise
affected
,
contemne
the
iudgement
of
his
seruant
.
No
,
not
of
his
Maide
seruant
,
Lastlie
,
this
is
a
sure
note
of
pride
,
when
men
doe
much
regard
earthly
things
,
and
promise
vnto
themselues
a
kinde
of
happinesse
in
the
enioyment
thereof
:
charge
rich
men
that
they
be
not
high
minded
,
and
that
they
doe
not
trust
in
vncertaine
riches
:
Implying
thereby
,
that
so
much
confidence
as
there
is
in
wordlie
substance
,
so
much
high-mindednes
there
is
in
the
parties
so
addicted
.
The
more
men
trust
in
God
,
the
more
humble
they
will
be
,
but
the
more
they
trust
in
their
wealth
,
the
more
high-minded
they
will
bee
.
If
men
would
trie
themselues
by
this
touch-stone
,
they
should
easily
discerne
abundance
of
pride
in
themselues
:
for
who
almost
is
there
but
doeth
thinke
himselfe
the
better
and
safer
for
the
very
hauing
of
earthlie
things
?
and
who
doth
not
iudge
his
case
more
miserable
,
meerly
for
the
want
of
these
deceitfull
vanities
?
Let
vs
therefore
sifte
our
owne
hearts
,
and
by
these
and
the
like
fruites
of
pride
,
learne
to
iudge
what
abundance
of
this
poysoned
sappe
there
is
within
vs
.
And
then
perceiuing
how
liable
wee
are
vnto
many
fearefull
stroakes
of
God
by
reason
thereof
,
let
vs
carefully
vse
these
remedies
following
against
the
same
.
First
,
let
vs
often
search
and
trie
our
owne
hearts
,
and
workes
by
the
right
rule
,
Lord
bee
mercifull
to
mee
a
sinner
:
and
with
Paul
,
Miserable
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
!
before
the
law
came
,
&
conuinced
him
of
his
wretched
corruptions
,
hee
was
euen
as
a
blinde
man
that
feares
nothing
,
though
a
man
came
running
vpon
him
with
a
sharpe
sword
,
or
he
were
ready
to
fal
down
violently
from
an
high
and
dangerous
rocke
,
he
would
neuer
be
daunted
at
the
matter
,
nor
one
whit
moued
,
because
hee
sees
not
that
hee
is
in
any
danger
:
such
was
Pauls
case
,
and
such
is
the
state
of
euery
vnregenerate
man
:
but
when
Gods
law
is
once
pressed
vpon
the
conscience
,
by
the
liuely
working
of
the
holie
Ghost
,
it
inlightens
the
minde
,
and
makes
men
see
their
owne
sinfulnes
,
as
Paul
did
,
which
is
an
excellent
meanes
to
kill
all
proud
and
loftie
conceits
.
If
therefore
we
desire
to
be
ridde
of
this
hatefull
and
hurtfull
companion
,
I
meane
pride
,
let
vs
often
and
earnestly
examine
our selues
by
this
straight
rule
of
Gods
law
:
we
are
giuen
to
try
our selues
often
by
examining
whether
we
be
not
better
than
such
a
man
,
or
such
a
woman
,
but
this
is
a
false
and
a
deceitfull
rule
:
for
a
man
may
be
better
than
such
and
such
,
and
yet
be
starke
naught
.
But
the
proud
flesh
will
be
readie
to
obiect
,
Are
you
so
?
The
second
is
,
often
to
bring
our
hearts
into
Gods
presence
by
prayer
&
thanks-giuing
,
for
that
will
make
vs
acquainted
with
that
holines
which
is
in
the
Lord
,
and
then
we
cannot
but
see
and
acknowledge
that
vilenes
which
is
in
ourselues
.
This
was
it
that
made
Abraham
the
father
of
Beleeuers
,
and
the
most
excellent
of
all
the
Patriarks
,
he
was
but
dust
and
ashes
:
this
was
it
that
caused
Isaiah
,
a
maruellous
holy
prophet
,
was
a
man
of
polluted
lips
;
and
this
was
it
that
made
Iob
that
worthie
and
renowmed
seruant
of
God
,
abhorre
himselfe
,
and
to
repent
in
dust
,
and
ashes
.
And
assuredly
if
we
constantly
and
zealously
accustome
our selues
to
come
before
Gods
glorious
throane
,
it
will
make
vs
much
ashamed
to
stand
vpon
our
owne
worth
,
and
frame
vs
to
a
very
lowly
conceit
of
our selues
.
And
on
the
contrarie
,
we
may
boldly
conclude
,
that
they
that
doe
not
vse
reuerently
and
faithfully
to
call
vpon
the
Lord
,
are
proud
and
hautie
,
and
arrogant
persons
,
and
neuer
yet
knewe
what
true
lowlines
meant
,
where
there
are
many
and
feruent
prayers
,
there
is
much
humilitie
:
where
there
are
fewe
and
weake
prayers
,
there
is
little
humilitie
:
where
there
are
no
faithfull
prayers
at
all
,
there
is
no
humilitie
at
all
.
A
third
helpe
against
pride
is
,
diligence
in
some
lawfull
calling
:
labour
and
trauell
(
as
the
wise
man
saith
)
are
appointed
vnto
the
sonnes
of
men
to
humble
them
thereby
.
As
for
idle
persons
,
they
are
alwaies
proud
and
conceited
:
A
sluggard
is
wiser
in
his
owne
eyes
,
then
ten
men
that
can
render
a
reason
,
for
such
kind
of
people
hauing
nothing
to
busie
their
heads
about
,
are
very
readie
(
Sathan
helping
them
forward
)
to
thinke
of
their
owne
worth
,
to
imagine
high
things
of
themselues
,
and
so
to
build
castles
in
the
aire
:
besides
that
,
idlenes
nourisheth
in
them
all
manner
of
vile
lusts
,
and
the
more
sinfull
any
one
is
,
the
more
proud
he
is
;
and
therefore
is
the
diuell
more
proud
than
any
,
because
he
is
more
sinfull
than
any
.
If
then
we
would
not
be
in
bondage
vnto
this
vile
sinne
of
pride
,
let
vs
apply
ourselues
diligently
vnto
the
workes
of
our
seuerall
vocations
;
and
that
for
conscience
sake
and
in
obedience
vnto
God
;
not
for
filthy
lucre
sake
,
or
for
enuy
,
or
the
like
,
for
if
we
labour
&
toyle
neuer
so
much
for
worldly
respects
,
we
shall
not
be
rightly
humbled
thereby
,
but
rather
puffed
vp
in
our
fleshly
mindes
.
A
fourth
remedie
is
,
often
to
meditate
of
the
hurts
and
mischiefes
that
come
by
pride
,
and
of
the
benefits
that
doe
arise
from
humilitie
.
The
mischiefes
proceeding
from
pride
were
partly
before
named
in
the
first
vse
of
this
doctrine
,
viz
,
that
it
causeth
the
Lord
to
abhorre
vs
,
to
resist
vs
,
to
curse
vs
,
and
to
plague
vs
,
yea
and
to
depriue
vs
of
those
things
whereof
we
are
most
proud
and
conceited
:
besides
that
,
it
causeth
vs
to
pine
away
with
enuy
:
to
consume
with
malice
,
to
fret
and
vex
with
anger
and
discontentment
,
and
vpon
euery
slight
occasion
to
brabble
and
wrangle
,
to
fall
out
with
this
body
and
that
,
and
in
a
word
,
to
be
very
vnquiet
in
our selues
,
and
very
troublesome
and
hatefull
vnto
others
;
and
who
then
would
not
be
freed
from
this
hurtfull
sinne
,
which
hath
so
many
badde
effects
arising
from
it
?
Then
on
the
other
side
,
the
benefites
issuing
from
the
pure
fountaine
of
humilitie
,
are
very
many
and
great
:
for
besides
the
auoyding
of
the
forenamed
mischifes
,
meeke
men
shall
inherit
the
earth
;
they
shall
haue
God
to
dwell
with
them
,
These
remedies
of
often
examination
,
frequent
prayer
,
diligence
in
our
vocation
,
and
serious
consideration
of
the
hurts
that
come
by
pride
,
and
of
the
benefits
that
proceed
of
humilitie
,
we
must
constantly
and
conscionably
vse
for
the
humbling
of
our
hearts
.
And
lastly
,
for
this
very
ende
and
purpose
,
we
must
not
onely
be
content
to
heare
admonition
,
but
earnestly
desire
it
:
both
of
the
Lord
,
that
he
would
be
pleased
to
stirre
vp
mens
hearts
to
admonish
vs
,
and
of
men
,
that
they
would
shew
vs
that
fauour
,
as
to
tell
vs
plainely
and
faithfully
of
our
faults
,
that
we
may
thereby
discerne
of
those
corruptions
,
and
be
humbled
for
them
,
which
we
thorough
selfe-loue
,
and
too
much
partialitie
cannot
easily
espie
,
or
not
so
thoroughly
censure
in
our selues
.
The
benefit
here
of
Dauid
found
vpon
the
prophet
Nathans
comming
vnto
him
;
Let
the
righteous
smite
me
for
that
is
a
benefit
,
and
let
him
reproue
me
,
and
it
shall
be
a
precious
oyle
,
&c.
And
whosoeuer
they
be
that
doe
not
thus
desire
the
admonitions
of
Gods
seruants
,
they
carrie
too
little
hatred
against
sinne
,
and
doe
not
with
any
great
earnestnes
and
indignation
controule
and
checke
their
consciences
for
it
:
and
therefore
they
are
likely
to
liue
and
die
in
their
pride
,
and
may
iustly
feare
those
punishments
that
doe
belong
vnto
proud
persons
.
Verse
12.
I
offer
thee
three
things
:
chuse
thee
which
of
them
I
shall
doe
vnto
thee
.
In
that
the
Lord
putteth
him
to
this
choyce
when
he
began
in
good
earnest
to
humble
himselfe
,
the
doctrine
is
,
that
The
more
speedily
we
iudge
our selues
,
This
we
see
proued
in
this
text
,
where
God
dealeth
with
Dauid
as
a
father
with
his
owne
sonne
:
First
,
letting
him
chuse
his
owne
rod
,
when
of
necessitie
he
must
be
corrected
:
It
is
good
for
me
that
I
haue
beene
afflicted
;
but
good
for
me
that
I
was
whipped
with
these
and
these
rods
,
yea
and
that
I
receiued
thus
many
strokes
from
the
Lords
mercifull
hand
,
No
crosse
could
haue
beene
inuented
to
doe
me
more
good
,
then
pouerty
,
or
disgrace
,
or
ill
neighbours
,
or
any
the
like
,
according
as
Gods
seruants
are
seuerally
tried
.
If
God
should
haue
put
it
to
Abrahams
and
Iacobs
choyse
,
they
would
rather
haue
parted
with
any
outward
thing
,
then
with
their
children
,
that
were
as
deare
vnto
them
as
their
life
:
but
when
they
saw
Gods
end
in
trying
them
that
way
,
when
Isaac
was
spared
,
and
Ioseph
aduanced
,
and
made
an
instrument
of
humbling
his
boisterous
brethren
,
and
of
releeuing
his
father
and
all
his
familie
,
besides
many
others
,
then
they
must
needs
acknowledge
that
it
was
fittest
for
them
to
be
crossed
in
their
children
,
and
that
Cods
waies
are
the
best
,
whatsoeuer
we
may
iudge
of
them
for
a
while
.
Secondly
,
He
can
take
away
the
infection
where
it
is
,
and
bring
it
euen
in
a
moment
where
it
is
not
:
and
therefore
goe
where
they
can
,
they
goe
in
continuall
danger
:
for
where
is
the
sword
of
God
most
likely
to
smite
,
but
where
he
is
most
displeased
,
and
where
there
is
most
prophanenesse
,
and
greatest
contempt
of
the
meanes
of
saluation
?
therefore
if
they
would
escape
,
let
them
fall
downe
before
the
Lord
,
and
humble
themselues
as
Dauid
did
:
and
not
be
so
much
afraid
of
their
neighbours
that
haue
the
plague
,
as
of
sinne
that
brings
the
plague
:
and
runne
not
so
much
from
the
occasion
of
this
sicknesse
(
though
all
good
care
must
be
had
that
way
)
as
from
the
cause
:
which
if
we
can
doe
,
then
either
God
will
spare
vs
,
and
exempt
vs
from
this
stroke
,
or
else
giue
vs
comfort
vnder
it
,
and
deliuerance
from
it
by
life
or
death
:
making
it
a
meanes
vtterly
to
kill
originall
sinne
,
which
all
his
ordinances
could
but
onely
weaken
:
and
who
would
be
afraid
of
such
a
cure
?
what
child
of
God
would
not
be
more
glad
to
sit
on
a
throne
in
heauen
(
though
he
be
called
thereto
by
a
boysterous
messenger
)
than
to
be
in
a
prison
heere
on
earth
?
to
be
where
he
shall
be
quite
freed
from
sinne
and
sorrow
and
temptation
,
and
haue
all
happinesse
aboue
that
which
his
heart
can
desire
,
rather
than
to
be
continually
turmoyled
heere
in
the
world
,
and
euery
day
to
taste
of
new
tribulations
.
The
end
of
the
first
Sermon
.
The
second
Sermon
.
2.
SAMVEL
.
24.
14.
&c.
Verse
14
:
And
Dauid
said
vnto
Gad
,
I
am
in
a
wonderfull
strait
:
let
vs
fall
now
into
the
hand
of
the
Lorde
,
(
for
his
mercies
are
great
)
and
let
mee
not
fall
into
the
hand
of
man
.
Verse
15.
So
the
Lord
sent
a
Pestilence
in
Israell
,
from
the
morning
,
euen
to
the
time
appointed
:
and
there
died
of
the
people
from
Dan
to
Beer-sheba
seuenty
thousand
men
.
Verse
16.
And
when
the
Angell
stretched
out
his
hand
vpon
Ierusalem
,
the
Lord
repented
of
the
euill
;
and
said
to
the
Angell
that
destroyed
the
people
,
It
is
sufficient
,
hold
now
thy
hand
,
&c.
Verse
17.
And
Dauid
spake
vnto
the
Lord
,
&c.
YEE
haue
alreadie
heard
of
Dauids
sinne
in
numbring
of
the
people
,
of
his
humiliation
,
confession
,
and
crauing
of
pardon
for
the
same
:
also
of
the
message
that
was
brought
vnto
him
by
Gad
;
what
offer
the
Lord
made
him
,
Namely
,
that
hee
should
haue
the
choise
of
his
owne
rodde
:
the
sentence
was
alreadie
past
,
and
some
one
of
the
three
iudgements
mentioned
Verse
13.
must
needs
light
vpon
the
land
:
yet
would
God
vse
as
much
mildnes
as
might
bee
,
and
therefore
hee
referres
the
matter
vnto
him
,
and
biddeth
him
consider
,
and
determine
which
of
them
hee
would
most
willingly
vndergoe
.
Now
followe
the
euents
that
ensued
both
vpon
the
sinne
that
Dauid
committed
,
and
the
message
that
God
for
the
same
directed
vnto
him
.
The
first
whereof
,
was
the
great
distresse
wherewith
hee
was
perplexed
,
which
he
bemoned
to
the
Prophet
,
telling
him
that
he
was
in
a
wonderfull
strait
.
The
second
was
the
choyse
that
he
made
,
The
third
was
the
execution
of
that
plague
of
the
pestilence
,
The
last
was
,
the
ceasing
and
stay
of
this
plague
,
The
other
cause
,
yet
of
an
inferiour
nature
,
and
mouent
(
as
wee
call
it
)
was
the
prayer
of
Dauid
,
Verse
14.
And
Dauid
said
,
I
am
in
a
wonderfull
strait
]
The
Doctrine
that
hence
ariseth
,
is
plaine
:
viz.
that
Sinne
brings
men
into
great
distresses
,
and
into
maruellous
straits
.
It
is
the
proper
nature
of
wickednesse
,
Ramoth
Gilead
to
battle
with
him
:
now
was
not
he
in
an
exceeding
great
straight
,
when
the
maine
force
of
the
battle
was
bent
against
him
,
being
supposed
to
be
the
King
of
Israel
,
concerning
whom
a
command
was
giuen
to
the
Captaines
by
the
King
of
Aram
,
they
should
fight
against
none
,
neither
small
nor
great
,
but
onely
against
the
King
of
Israel
?
Yet
would
not
Iehoshaphat
take
warning
by
this
:
but
after
that
he
had
beene
rebuked
by
Iehu
the
Prophet
,
for
helping
the
wicked
,
and
louing
them
that
hated
the
Lord
,
he
yet
ioyned
with
Iehoram
the
King
of
Israel
,
against
the
King
of
Moab
:
but
was
his
successe
any
better
then
before
?
No
surely
:
for
howsoeuer
they
had
the
victorie
ouer
the
Moabites
with
much
difficultie
,
yet
before
that
was
effected
,
he
was
in
a
greater
straight
,
then
when
he
went
against
Ramoth
Gilead
:
for
there
his
owne
person
onely
was
endangerd
:
but
heere
both
he
and
his
people
,
together
with
two
Kings
and
their
armies
besides
,
were
like
to
perish
for
want
of
water
.
A
further
proofe
of
this
point
we
haue
in
Ionah
,
who
discoursing
with
his
owne
reason
,
thought
it
would
be
to
no
purpose
,
but
very
dangerous
for
him
to
goe
to
preach
at
Niniue
,
and
therefore
refused
to
yeeld
to
the
Commandement
of
the
Lord
.
But
what
wofull
distresse
did
this
disobedience
bring
him
into
,
when
being
in
that
sore
tempest
,
the
sea
did
roare
,
his
conscience
accuse
him
,
men
were
against
him
,
God
was
against
him
,
and
there
was
no
way
for
him
,
but
to
be
throwne
into
the
sea
,
and
there
to
remaine
three
daies
and
three
nights
in
the
belly
of
a
whale
?
thornes
and
snares
are
in
the
way
of
the
froward
:
But
this
will
more
fully
appeare
in
particular
sinnes
,
as
first
to
giue
instance
in
drunkards
,
whose
appetite
doth
prouoke
them
vnto
that
beastly
abuse
of
Gods
good
creatures
:
the
wine
delights
their
eye
,
and
pleaseth
their
taste
,
and
goeth
downe
merily
:
in
the
end
it
will
bite
like
a
Serpent
,
and
hurt
like
a
cockatrice
:
for
to
whom
is
woe
?
to
whom
is
sorrow
?
&c.
Euen
to
them
that
tarrie
long
at
the
wine
,
to
them
that
goe
and
seeke
mixt
wine
:
for
they
ruinate
and
ouerthrow
their
estate
,
they
blemish
and
staine
their
names
,
make
their
wiues
to
fall
out
with
them
,
their
children
to
contemne
them
,
their
companions
to
quarrell
with
them
:
their
best
friends
to
loath
them
:
and
after
all
this
,
they
are
a
burden
vnto
themselues
,
hauing
their
wittes
crackt
,
and
their
bodies
diseased
,
and
beeing
fit
for
no
place
,
but
onely
for
hell
.
The
same
may
be
said
of
proud
men
:
doth
not
their
sinne
throwe
them
into
great
miserie
?
Let
vs
consider
a
little
of
Hamans
fall
,
which
was
procured
by
his
insolencie
.
God
knewe
what
crosse
would
most
vexe
his
proud
heart
,
and
that
he
sent
him
:
for
whereas
all
Hamans
honour
could
doe
him
no
good
,
vnlesse
Mordecai
would
rise
vp
before
him
,
and
doe
him
reuerence
,
that
was
a
thorne
vnto
him
,
when
hee
could
not
make
him
doe
it
:
but
when
hee
must
honour
Mordecai
,
and
be
as
a
seruant
vnto
him
,
that
was
a
snare
vnto
his
soule
,
and
therein
was
hee
helde
fast
,
with
horrible
vexation
and
monstrous
shame
,
till
death
and
damnation
seazed
vpon
him
.
The
like
may
bee
seene
in
riotous
and
voluptuous
persons
,
who
are
whollie
addicted
to
followe
sporting
,
and
gaming
,
and
surfetting
,
and
chambering
,
and
wantonnesse
,
with
such
like
sinfull
delights
of
the
flesh
:
the
world
thinks
that
such
liue
a
merrie
life
:
but
iudge
not
too
well
of
them
;
they
haue
not
paid
all
their
shot
as
yet
:
they
haue
miserie
enough
behinde
,
that
still
pursues
them
,
and
at
length
will
ouertake
them
:
for
hee
that
loues
pastime
,
shall
be
a
poore
man
;
and
hee
that
loues
wine
and
oyle
shall
not
bee
rich
:
a
Whore
will
bring
a
man
to
a
morsell
of
bread
:
pouertie
shall
followe
at
the
heeles
of
such
,
Another
instance
may
be
in
couetous
persons
,
who
haue
wealth
in
wonderfull
admiration
,
so
that
it
is
made
the
common
god
,
and
most
vsuall
Idoll
of
the
world
:
and
when
they
haue
gotten
it
,
they
,
and
manie
others
thinke
they
shall
haue
great
credit
with
it
:
and
manie
times
it
so
falls
out
,
that
they
are
men
of
great
place
,
because
they
are
of
great
substance
:
they
haue
manie
to
attend
vpon
them
,
manie
to
flatter
them
,
and
to
crouch
vnto
them
,
and
by
their
riches
they
may
procure
almost
what
they
list
:
doth
not
this
now
seeme
to
be
an
easie
,
a
pleasant
,
and
happy
life
?
Yet
the
Apostle
telleth
vs
,
they
that
will
be
rich
,
fall
into
tentation
,
and
snares
,
and
into
manie
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
and
destruction
:
so
that
when
wealth
(
together
with
the
loue
of
it
)
flowes
in
on
euery
side
,
men
are
as
it
were
cast
headlong
into
a
sea
of
miserie
:
and
therefore
it
is
added
,
that
the
desire
of
mony
is
the
roote
of
all
euill
:
for
it
doth
not
onely
poyson
mens
hearts
,
make
them
erre
from
the
faith
,
and
bring
them
into
the
snares
of
the
diuell
,
to
be
lead
by
him
according
to
his
will
;
but
it
pearseth
them
thorow
with
many
sorrowes
:
for
greedy
wordlings
are
euer
disconted
and
froward
,
falling
out
with
one
,
and
chafing
with
another
:
so
that
those
things
which
seeme
to
glad
their
hearts
,
doe
not
indeed
bring
them
any
sound
contentment
,
because
their
desires
can
neuer
be
satisfied
,
but
especially
because
they
are
often
times
much
crossed
:
as
when
their
sheepe
or
cattle
miscarry
,
their
grounds
prooue
vnfruitfull
,
their
seruants
vntrusty
,
theeues
set
vpon
them
by
violence
to
spoile
them
of
their
goods
,
or
subtill
aduersaries
by
craft
seeke
to
defraud
them
of
the
same
,
with
many
such
like
occurrences
,
which
will
neither
let
them
rest
quietly
in
the
night
,
nor
liue
comfortably
in
the
day
:
and
the
hearts
of
such
couetous
persons
can
tell
them
,
that
manie
times
all
other
things
doe
them
no
good
,
sithence
they
cannot
haue
some
one
thing
which
they
would
,
as
the
case
stood
with
wicked
Ahab
in
the
matter
of
Naboths
vineyard
.
But
suppose
,
that
these
and
the
like
sinnes
should
not
bring
men
into
snares
in
their
lifetime
,
yet
at
the
time
of
their
death
when
they
must
goe
out
of
the
world
,
they
will
:
Then
though
he
call
vpon
God
,
he
will
not
answer
:
and
though
he
seeke
him
early
,
he
shall
not
finde
him
:
but
God
will
laugh
at
his
destruction
,
and
mocke
when
his
feare
commeth
.
Because
God
called
,
and
he
refused
;
he
stretched
out
his
hand
,
and
he
would
not
regard
;
therefore
when
he
crieth
,
the
Lord
will
shut
out
his
prayer
.
But
set
the
case
they
be
not
in
such
perplexitie
at
the
time
of
their
death
,
but
that
they
die
securely
,
and
goe
suddenly
downe
to
the
graue
as
senslesse
blocks
,
or
stones
,
yet
must
they
come
before
the
iudgement
seat
of
Christ
,
and
then
they
shall
be
paid
home
for
all
.
Ordinarily
they
meet
with
extremitie
of
anguish
while
they
liue
,
or
when
they
die
:
but
if
they
doe
not
,
they
shall
not
misse
of
it
when
they
appeare
before
the
Iudge
of
heauen
and
earth
,
the
mountaines
and
rockes
might
fall
vpon
them
,
&
couer
them
from
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
.
Then
they
would
thinke
no
paines
nor
torment
too
much
so
they
might
perish
euerlastingly
:
they
could
rather
desire
that
an
huge
rocke
or
great
mountaine
might
crush
them
in
peeces
,
and
that
they
might
perish
as
beasts
,
than
to
appeare
before
Christ
Iesus
to
receiue
that
fearefull
sentence
,
Goe
ye
cursed
,
&c
:
This
is
the
proper
wages
of
sinne
:
and
of
disobedience
against
the
Lord
:
it
castes
the
committers
of
it
into
a
wofull
Labyrinth
of
distresses
and
miseries
:
and
good
reason
is
there
that
it
should
be
so
,
because
otherwise
the
hatefulnes
of
it
,
and
the
hatred
of
God
against
it
would
not
cleerely
appeare
,
&
so
men
would
like
better
of
the
broad
way
,
than
of
the
narrow
,
and
chuse
to
be
rebells
against
the
Lord
,
rather
than
obedient
subiects
vnto
him
:
euen
the
best
would
doe
this
as
well
as
the
worst
.
Which
serueth
First
,
Are
there
not
strange
punishments
for
such
workers
of
iniquitie
?
And
though
they
may
hide
it
from
the
eyes
of
men
,
God
behold
their
waies
,
and
tell
all
their
steps
?
If
Adam
and
Eue
had
considered
what
mischiefe
would
haue
ensued
on
their
eating
of
the
forbidden
fruit
,
they
would
neuer
haue
tasted
thereof
:
but
when
they
would
beleeue
the
serpent
rather
then
God
,
did
not
they
,
and
shall
not
their
posteritie
for
euer
smart
for
it
?
The
Prophet
Micaiah
bid
Abab
take
heede
of
his
iourney
to
Ramoth
Gilead
:
yet
he
would
haue
his
owne
minde
,
let
the
prophet
say
what
he
would
:
but
when
the
arrow
was
shot
into
his
side
,
then
he
saw
that
Micaiahs
counsell
had
beene
worth
the
following
:
but
then
it
was
too
late
,
and
such
is
the
folly
and
madnesse
of
most
men
;
they
must
haue
their
owne
wils
▪
and
their
owne
waies
,
and
will
neuer
hearken
to
those
instructions
that
are
giuen
them
,
either
by
God
,
or
by
godly
men
,
till
miserie
haue
ouerwhelmed
their
soules
,
and
they
be
past
recouerie
.
But
let
their
follie
teach
vs
to
be
wiser
,
and
let
vs
take
heede
of
Sathans
baites
,
and
of
his
sugred
poyson
:
Secondly
,
His
owne
wickednesse
shall
take
the
wicked
himselfe
,
and
he
shall
be
holden
with
the
cords
of
his
owne
sinne
.
There
is
a
iudiciall
proceeding
against
him
:
sinne
commeth
as
an
officer
,
and
chargeth
the
partie
to
stand
:
then
it
apprehendeth
him
,
and
bindeth
him
hand
and
foot
as
a
malefactor
:
(
it
spareth
not
the
mightiest
Monarch
in
the
world
,
that
is
found
guiltie
before
the
Lord
)
after
there
is
a
proceeding
vnto
arraignment
and
execution
,
if
there
be
not
meanes
vsed
to
stay
the
same
:
therefore
let
vs
get
off
the
fetters
of
iniquitie
as
soone
as
we
can
:
and
if
we
find
terrors
vpon
our
hearts
for
our
couetousnesse
and
crueltie
,
for
our
pride
and
insolencie
,
for
our
filthinesse
and
impuritie
,
&c:
let
vs
labour
with
God
for
the
obtaining
of
a
pardon
:
and
then
though
we
be
plagued
for
our
foolishnesse
,
and
brought
very
lowe
,
yet
crying
vnto
the
Lord
,
he
will
deliuer
vs
out
of
our
distresse
:
bring
vs
out
of
darknesse
,
and
out
of
the
shadow
of
death
,
and
breake
our
bands
asunder
.
Heere
is
also
matter
of
comfort
to
them
that
proceed
in
the
waies
of
the
Lord
with
a
good
conscience
,
Let
vs
fall
now
into
the
hand
of
the
Lord
]
That
is
,
Let
God
proceed
with
the
pestilence
according
to
his
pleasure
:
which
is
called
Gods
sword
and
Gods
hand
,
because
this
pestilece
proceeded
immediately
from
him
,
without
any
second
causes
,
whereas
many
other
iudgements
doe
not
so
.
In
that
he
maketh
choyse
to
fall
into
Gods
hand
,
None
can
deale
so
fauourably
with
Gods
children
as
their
heauenly
Father
.
He
goeth
as
farre
beyond
earthly
parents
,
as
God
is
better
then
man
.
They
,
when
they
are
prouoked
,
doe
oftentimes
cease
to
be
mercifull
:
but
God
,
when
he
is
most
incensed
,
is
perfectly
fauourable
;
and
when
he
is
driuen
to
chastise
his
children
,
he
is
exceeding
moderate
.
Which
is
liuely
expressed
,
Hos.
11.
8.
where
the
Lord
speaketh
in
this
manner
:
How
shall
I
giue
thee
vp
Ephraim
?
How
shall
I
deliuer
thee
Israel
?
How
shall
I
make
thee
as
Admah
?
How
shall
I
set
thee
as
Zeboim
?
As
if
he
should
haue
told
them
,
You
haue
deserued
to
be
vtterly
destroied
,
as
Sedome
and
Gomorrah
,
and
the
Cities
neere
adioining
:
but
my
compassion
that
I
beare
towards
you
will
not
suffer
mee
to
doe
it
:
Mine
heart
is
turned
within
me
:
my
repentings
are
rowied
together
.
Man
repents
after
hee
hath
done
amisse
,
but
God
before
,
so
that
hee
can
neuer
doe
amisse
:
and
therefore
to
manifest
his
infinite
goodnes
,
and
care
for
their
preseruation
,
hee
addeth
,
verse
9.
I
will
not
execute
the
fiercenesse
of
my
wrath
:
I
will
not
returne
to
destroy
Ephraim
;
and
the
reason
is
added
,
for
I
am
God
,
and
not
man
:
and
therefore
though
a
man
(
if
hee
were
so
prouoked
,
)
would
haue
done
his
best
vtterly
to
haue
spoiled
them
,
yet
the
Lord
would
not
enter
into
their
Citie
,
viz.
for
that
end
,
but
deale
gratiously
with
them
,
notwithstanding
all
their
offences
.
Moreouer
,
earthly
parents
,
when
they
set
vpon
correction
with
best
staiednesse
,
doe
want
knowledge
and
discretion
,
and
therefore
giue
their
children
too
little
or
too
much
:
Againe
,
earthly
parents
,
when
they
haue
layde
on
stripes
,
cannot
take
them
off
againe
:
when
they
see
their
children
weeping
,
and
grieuing
,
and
humbling
themselues
in
good
earnest
for
their
offences
,
they
wish
(
but
all
in
vaine
)
that
their
paine
were
ouer
,
&
the
smart
remooued
:
but
as
the
Lord
woundeth
,
so
can
he
heale
;
as
hee
cast
Iob
downe
,
Which
may
serue
to
discouer
vnto
vs
their
folly
that
are
so
farre
from
submitting
themselues
to
Gods
chastisements
,
that
they
cannot
endure
his
rebukes
.
Let
any
man
of
God
admonish
them
,
and
they
are
readie
to
flie
in
his
face
.
What
hath
he
to
doe
with
me
?
(
say
they
)
let
him
meddle
with
his
owne
matters
.
I
will
not
take
it
at
his
hands
:
with
many
bitter
speeches
of
that
kinde
,
which
argue
in
them
great
distemper
and
vexation
of
minde
.
And
let
a
man
tell
them
in
neuer
so
great
loue
,
that
if
they
doe
not
amend
,
their
sinnes
will
abroad
to
their
disgrace
:
their
friends
will
grieue
at
them
,
their
aduersaries
will
reproach
them
,
and
all
cry
shame
vpon
them
;
yet
they
will
be
no
whit
pacified
,
but
rather
enraged
against
the
admonisher
,
not
caring
what
be
thought
or
spoken
against
them
,
so
Christians
may
not
reprooue
them
.
Hence
is
it
that
men
are
so
loath
to
be
vnder
any
Christian
gouernment
,
Israelites
.
Moses
(
as
the
Lord
testifieth
of
him
)
was
the
meekest
man
vpon
the
earth
,
and
withall
a
most
wise
and
couragious
Ruler
:
yet
would
they
rather
haue
beene
euery
day
vnder
the
whip
in
Egypt
,
then
vnder
Gods
gracious
gouernment
which
was
executed
by
Moses
,
And
as
these
are
heere
to
be
condemned
of
great
want
of
wisedome
,
that
will
not
submit
themselues
to
be
admonished
and
ordered
by
the
Lord
;
so
are
they
also
which
are
vnwilling
to
come
vnder
Gods
correcting
hand
,
which
is
indeed
of
al
other
most
desireable
.
And
because
the
present
occasion
requireth
it
,
it
will
not
be
amisse
to
shew
that
the
pestilence
,
wherewith
the
Lord
hath
now
visired
this
Nation
,
is
a
fauourable
and
gentle
correction
,
and
that
this
sword
of
the
Lord
is
nothing
so
terrible
as
the
sword
of
man
would
be
if
he
should
cause
that
to
be
drawne
out
against
vs
:
and
that
for
these
reasons
:
First
,
Secondly
,
in
the
time
of
the
pestilence
the
aduersaries
of
Religion
haue
not
such
matter
of
insultation
,
as
when
warres
are
hote
in
the
Land
:
for
then
they
would
triumph
in
this
or
the
like
manner
:
Now
these
forward
men
shall
pay
for
it
:
downe
they
shall
all
the
sorte
of
them
:
they
were
wont
to
brag
that
God
would
be
their
buckler
and
their
shield
;
their
refuge
,
and
their
strong
tower
of
defence
:
but
what
will
become
of
them
now
?
thus
would
they
insult
ouer
Gods
chosen
,
in
the
time
of
warre
:
but
in
the
time
of
this
sicknes
,
they
themselues
are
exceedingly
afraid
,
&
euen
at
their
wits
ende
,
(
knowing
that
hell
and
destruction
gape
for
them
,
whensoeuer
death
taketh
hold
of
them
:
)
whereas
Christians
are
quiet
,
and
full
of
peace
&
ioy
in
the
holy
Ghost
,
knowing
that
if
they
die
,
they
shall
go
from
earth
to
heauen
,
from
a
place
of
miserie
,
to
a
palace
of
glorie
.
Thirdly
,
this
is
a
maruellous
great
mercie
,
that
there
doth
still
remaine
the
face
of
a
Church
,
that
the
Gospell
is
preached
,
the
Sacraments
administred
,
&
the
profession
of
the
truth
openly
maintained
:
whereas
if
there
were
a
forraine
inuasion
,
or
a
ciuill
mutinie
&
insurrection
,
the
vsuall
course
of
the
minsterie
,
and
of
the
exercises
of
religion
,
would
be
stopped
,
which
now
is
not
onely
tollerated
,
but
commanded
.
Besides
,
now
there
is
a
continuance
of
the
state
of
the
common-wealth
:
whereas
when
the
sword
rageth
in
a
land
,
Againe
,
in
the
times
of
warre
,
there
is
an
vtter
subuersion
of
all
meanes
of
maintenance
and
comfort
:
we
cannot
enioy
our
possessions
,
nor
dwell
in
our
houses
,
nor
reape
the
fruits
of
our
labours
,
which
now
(
through
Gods
mercie
)
is
farre
otherwise
.
And
as
for
our
estate
,
so
euen
for
our
liues
and
for
our
soules
,
the
case
is
better
with
vs
in
the
time
of
pestilence
then
in
the
time
of
warres
:
for
then
all
our
families
,
wiues
,
children
,
seruants
,
and
all
may
bee
barbarously
slaine
,
or
worse
vsed
before
our
eyes
,
or
we
before
theirs
:
and
if
not
so
,
yet
they
must
be
left
to
Idolaters
,
and
in
danger
to
be
vassalls
of
sinne
and
Sathan
:
but
now
if
death
come
,
it
is
nothing
so
lamentable
:
if
life
bee
graunted
,
it
is
nothing
so
dangerous
:
for
though
we
be
taken
away
,
yet
our
friends
shall
remaine
with
the
Saints
&
seruants
of
God
;
and
they
that
haue
bene
our
Christian
friends
,
will
be
theirs
,
at
least
there
is
very
great
hope
of
their
happinesse
,
both
here
,
and
hereafter
,
in
regard
of
that
liberty
of
the
Gospell
which
through
Gods
goodnes
is
still
maintained
.
And
therefore
great
cause
haue
wee
to
magnifie
the
name
of
God
,
that
when
our
late
gracious
Queene
was
taken
away
,
&
the
Land
must
needs
bee
exercised
with
some
heauie
stroke
or
other
,
that
hee
then
miraculouslie
deliuered
vs
from
the
violence
of
the
sword
of
man
,
and
smote
our
Nation
with
his
owne
sword
.
Now
when
this
is
said
to
bee
a
fauourable
stroke
,
we
must
vnderstand
that
it
is
so
only
vnto
Gods
children
,
not
to
the
wicked
:
concerning
whose
departure
out
of
this
world
,
it
is
saide
,
that
Hell
followeth
death
.
If
they
bee
not
reconciled
vnto
God
,
but
liue
and
die
in
their
sinnes
,
Verse
15.
So
the
Lord
sent
a
pestilence
in
Israel
,
&c.
and
there
died
of
the
people
,
from
Dan
to
Beer-sheba
,
seuenty
thousand
men
.
]
Yee
heard
the
cause
of
this
before
;
to
wit
,
because
Dauid
,
partly
through
pride
,
and
partly
through
vaine
confidence
,
had
numbred
the
people
:
whence
this
point
may
be
gathered
,
that
God
maketh
his
iudgements
sutable
to
our
sinnes
.
Dauid
was
lifted
vp
,
because
hee
had
so
many
strong
and
valient
men
:
therefore
doth
God
lessen
the
number
of
them
.
So
(
Ioel
,
1.
5.
)
it
is
said
,
Weepe
&
houle
ye
drinkers
of
wine
,
for
the
new
wine
shal
be
pulled
from
your
mouth
.
This
was
a
most
iust
correction
,
that
they
should
be
punished
with
scarcitie
of
drinke
,
seeing
they
had
before
time
so
wretchedly
abused
the
same
.
In
like
sort
doth
the
Lord
meete
with
proud
men
,
turning
their
glory
into
shame
,
as
wee
may
obserue
in
Tyrus
.
Isa.
23.
8.
where
the
question
is
made
,
Who
hath
decreed
this
against
Tyrus
(
that
crowneth
men
,
)
whose
Merchants
are
Princes
?
whose
Chapmen
are
the
Nobles
of
the
world
?
And
the
answere
is
made
,
vers.
9.
The
Lord
of
Hosts
hath
decreed
this
,
to
staine
the
pride
of
all
glorie
,
and
to
bring
to
contempt
all
them
that
be
glorious
in
the
earth
.
So
for
couetous
men
,
they
are
many
times
brought
to
beggarie
,
according
to
that
of
the
wise
man
,
Hee
that
maketh
hast
to
be
rich
,
shall
surely
come
to
pouertie
.
Albeit
they
vse
wonderfull
diligence
,
and
be
exceeding
painfull
,
and
haue
an
excellent
capacitie
,
and
a
deepe
reach
for
worldly
things
,
&
seeme
to
want
nothing
that
may
make
them
prosper
,
yet
because
God
is
displeased
with
them
,
he
brings
them
downe
,
both
stripping
them
of
their
wealth
,
which
they
most
affected
;
and
plaguing
them
with
pouertie
,
which
they
most
detested
.
And
a
cause
heereof
is
,
from
vs
our
power
,
the
ioy
of
our
honour
,
the
pleasure
of
our
eyes
,
and
the
desire
of
our
hearts
,
euen
our
sonnes
,
and
our
daughters
.
When
men
loue
to
be
commanders
,
God
can
take
their
authoritie
from
them
:
if
they
stand
vpon
their
honour
and
reputation
,
he
can
soone
make
it
wither
and
vanish
:
if
the
delights
of
their
eyes
doe
content
them
,
he
can
quickly
remoue
those
from
them
:
finally
,
if
they
set
their
affections
immoderately
vpon
their
children
,
and
lift
vp
their
soules
vnto
them
,
(
as
the
words
are
in
the
originall
)
that
is
,
make
them
the
desire
of
their
hearts
,
God
can
suddenly
bereaue
them
of
their
children
,
or
so
bring
it
to
passe
,
that
they
shall
haue
little
comfort
in
them
.
Would
we
then
haue
our
houses
and
our
children
free
from
Gods
strokes
,
and
in
particular
from
the
pestilence
(
as
that
many
pretend
that
they
are
more
carefull
for
their
children
,
then
for
themselues
;
)
then
let
vs
neuer
commit
any
sinne
to
set
them
vp
,
for
that
is
the
next
way
to
depriue
vs
of
them
:
when
we
carry
more
affection
to
them
then
to
the
Lord
himselfe
,
we
endanger
our selues
and
them
both
.
The
Lords
will
is
,
that
you
should
in
the
first
place
serue
him
,
and
so
doing
,
you
shall
make
your
children
,
not
Lords
but
kings
,
not
of
an
earthly
,
but
of
an
heauenly
kingdome
.
The
next
thing
heere
briefly
to
be
considered
is
[
the
space
]
in
which
these
seuentie
thousand
men
died
,
namely
in
three
daies
:
Doctrine
,
that
When
God
sets
in
with
his
iudgements
they
shall
be
farre
dispersed
in
a
short
time
.
He
sendeth
forth
his
commandement
vpon
earth
,
and
his
word
runneth
very
swiftly
.
What
God
determineth
to
doe
,
he
can
doe
it
out
of
hand
,
when
it
standeth
with
his
good
pleasure
.
Furthermore
we
see
,
how
quickly
Gods
curse
was
scattered
ouer
the
whole
earth
,
when
our
first
parents
had
sinned
:
And
the
reason
of
this
is
,
For
reproofe
of
them
that
thinke
,
Verse
16.
It
is
sufficient
:
hold
thy
hand
.
]
Doctrine
,
that
As
God
appointeth
iudgements
to
be
inflicted
on
his
people
,
so
he
himselfe
will
see
execution
done
.
He
stands
by
in
this
place
,
and
directeth
the
Angell
how
farre
to
proceed
,
and
where
to
make
an
end
,
God
would
haue
Iacob
humbled
,
and
therefore
he
sent
him
to
his
vncle
Laban
:
but
withall
he
assureth
him
of
good
successe
,
and
for
that
purpose
sheweth
him
a
ladder
,
whereupon
the
Angels
of
God
went
vp
and
downe
,
would
be
with
him
,
and
keepe
him
.
the
eyes
of
the
Lord
are
vpon
the
righteous
.
Instruction
,
that
we
should
labour
not
onely
to
be
in
Ierusalem
,
Babels
,
Egyps
,
Sodomes
,
whose
houses
are
full
of
voluptuousnesse
,
pride
,
gluttony
,
drunkennesse
,
worldlinesse
,
and
the
like
,
the
Lord
is
likely
to
command
his
Angell
to
smite
at
them
with
a
ful
stroke
;
for
where
should
his
sword
light
,
but
vpon
his
enemies
?
Verse
17.
And
Dauid
spake
vnto
the
Lord
,
and
said
,
Behold
,
I
haue
sinned
]
Whereas
indeed
the
people
had
provoked
the
Lord
most
,
yet
Dauid
thought
himselfe
most
guiltie
,
and
therefore
he
would
haue
Gods
hand
to
haue
beene
on
him
,
and
not
on
the
people
.
A
good
man
will
lay
a
greater
burden
on
himselfe
then
on
an
other
,
So
doth
Paul
.
Christ
came
into
the
world
to
saue
sinners
,
(
saith
he
)
of
whom
I
am
chiefe
.
And
as
for
matter
of
guilt
,
so
also
for
matter
of
punishment
.
We
see
in
Moses
,
And
this
commeth
to
passe
,
Secondly
,
they
are
adorned
with
that
admirable
vertue
of
Christian
humilitie
,
which
directeth
their
eyes
to
other
mens
graces
,
and
their
owne
corruptions
:
they
hope
the
best
of
that
which
is
in
their
brethren
,
and
finde
out
the
worst
of
that
which
is
in
themselues
.
This
serueth
,
Heere
also
are
those
hypocrites
to
be
reprehended
,
that
will
lay
heauie
burdens
,
and
require
strict
obedience
of
others
,
especially
of
Ministers
,
and
yet
they
themselues
make
no
conscience
of
any
sinne
,
be
it
neuer
so
contrarie
to
the
Lawes
of
God
,
or
of
man
.
Others
there
are
also
,
that
may
iustly
come
vnder
this
reproofe
,
that
care
not
who
want
,
so
they
haue
plentie
;
nor
who
hunger
,
so
they
haue
sufficient
;
nor
who
sinke
,
so
they
swimme
;
though
it
be
by
thrusting
others
vnder
water
.
Secondly
,
this
is
for
consolation
to
them
that
can
goe
from
their
owne
commoditie
,
and
ease
,
&
credit
,
so
God
may
haue
glory
,
and
his
people
good
:
they
are
of
the
same
spirit
that
Moses
,
and
Dauid
,
and
Paul
were
,
and
therefore
their
reward
in
heauen
,
and
their
praise
on
earth
,
shall
be
sutable
.
Mercifull
men
lost
nothing
:
if
Nehemiah
had
gotten
together
all
the
money
in
that
country
,
and
had
attained
to
be
King
of
Persia
,
he
could
not
haue
procured
himselfe
so
much
true
honour
,
The
end
of
the
secoud
Sermon
.
The
third
Sermon
.
PSALME
12.
1.
2.
Verse
1.
Helpe
Lord
,
for
there
is
not
a
godly
man
left
▪
for
the
faithfull
are
failed
from
among
the
children
of
men
.
2.
They
speake
deceitfully
euery
one
with
his
neighbour
,
flattering
with
their
lips
,
and
speake
with
a
double
heart
.
THese
words
containe
in
them
a
prayer
of
Dauid
,
when
hee
himselfe
was
pursued
by
Saul
,
and
the
Church
of
God
was
in
great
distresse
:
when
his
friendes
withdrew
themselues
from
him
,
and
fewe
continued
in
that
holie
profession
of
Gods
name
,
which
formerly
they
had
made
.
Now
in
this
prayer
of
his
,
wee
may
obserue
1.
First
a
petition
,
Helpe
Lord
;
Seeing
mens
helpe
failed
,
and
their
power
was
bent
against
equitie
and
Iustice
,
which
should
haue
vpheld
&
maintained
it
,
therefore
hee
appeales
to
an
higher
power
,
and
intreateth
reliefe
and
succour
from
the
Lord
.
2.
Secondly
,
a
complaint
,
and
that
1.
Of
the
decay
of
good
men
,
and
of
goodnes
in
them
,
There
is
not
a
godly
man
left
,
&c.
]
Whereas
superiours
should
haue
ministred
refreshing
vnto
the
distressed
,
or
at
least
inferiours
borne
a
burden
with
them
,
they
were
now
taken
away
,
when
there
was
greatest
need
of
them
:
not
that
there
were
no
good
men
at
all
(
for
Gad
,
and
Nathan
,
and
Ionathan
,
were
now
in
the
Church
)
but
in
comparison
of
the
aduerse
part
,
they
were
so
fewe
,
that
they
did
scarce
appeare
to
be
any
at
all
.
2.
Of
the
deceitfulnes
of
bad
men
,
They
speake
deceitfully
euery
one
with
his
neighbour
,
&c:
that
is
,
euery
one
of
the
contrarie
side
,
was
full
of
craft
and
cunning
,
vsing
faire
words
,
but
intending
much
mischiefe
:
speaking
with
a
heart
and
a
heart
(
as
the
Prophet
saith
)
that
is
,
a
heart
that
made
shew
of
one
thing
,
but
meant
the
quite
contrary
;
seeming
to
be
for
Dauid
,
when
in
truth
they
plotted
against
him
.
Helpe
Lord
]
here
we
see
his
refuge
,
Although
all
humane
helpes
and
earthly
friends
doe
faile
Gods
people
,
Albeit
in
regard
of
mans
assistance
,
they
be
vtterly
destitute
,
yet
the
Lord
will
be
euer
with
them
,
and
alwaies
stand
for
them
.
Dauids
argument
here
is
not
this
,
Lord
helpe
:
for
there
be
many
that
will
ioyne
with
thee
:
but
this
,
Lord
helpe
,
for
there
is
none
else
that
will
helpe
:
so
that
our
case
is
not
according
to
mens
affections
towards
vs
,
but
according
to
Gods
loue
vnto
vs
.
This
is
euident
in
the
prophecy
of
Micha
,
good
men
were
perished
out
of
the
earth
,
and
there
was
none
righteous
among
men
,
&c:
but
the
best
of
them
was
a
briar
,
and
the
most
rightteous
of
them
sharper
than
a
throne
hedge
:
yet
the
Church
is
not
quite
dismaid
,
but
resolueth
to
fly
vnto
the
Lord
for
succour
.
Therefore
will
I
looke
vnto
the
Lord
;
I
will
waite
for
God
my
Sauiour
:
my
God
will
heare
me
,
though
good
men
were
dead
and
gone
,
and
hypocrites
did
put
on
their
shape
and
likenesse
,
that
they
might
more
freely
practise
mischiefe
.
Yet
the
people
of
God
determine
with
themselues
not
to
cast
off
all
hope
,
but
to
relie
vpon
the
Lord
,
and
though
he
delay
to
helpe
them
for
a
time
,
yet
they
will
waite
vpon
him
,
knowing
that
at
length
he
will
deale
graciously
with
them
.
And
for
the
further
confirmation
of
this
point
,
we
haue
the
example
of
Christ
Iesus
himselfe
,
who
being
grieuously
perplexed
and
troubled
within
and
without
,
and
on
euery
side
,
vseth
this
argument
vnto
his
father
;
Be
not
farre
from
me
,
because
trouble
is
neare
,
for
there
is
none
to
help
me
.
And
this
is
vsuall
with
God
,
to
relieue
his
people
in
extremities
:
and
therefore
when
no
man
calleth
for
iustice
,
no
man
contendeth
for
the
truth
,
&c.
then
he
himselfe
wil
take
the
matter
into
his
hand
,
&
he
wil
saue
&
deliuer
his
seruants
as
the
Prophet
Isaiah
witnesseth
.
And
the
reasons
hereof
are
these
.
First
,
hard
to
the
Lord
to
saue
with
many
or
with
few
:
and
in
Asa
,
who
saith
,
it
is
nothing
to
thee
to
helpe
with
many
,
or
with
no
power
.
They
knew
that
though
they
had
few
,
Secondly
,
Gods
mercy
is
no
more
lessened
then
his
power
is
,
by
mens
withdrawing
of
themselues
from
vs
,
he
loues
his
people
when
they
haue
no
friends
,
as
well
as
when
they
haue
many
friends
;
nay
he
manifesteth
his
loue
more
at
such
times
:
for
in
him
the
fatherlesse
findeth
mercy
.
When
we
see
children
to
haue
rich
and
mercifull
parents
to
prouide
for
them
,
we
doe
not
much
pitie
them
:
but
as
for
those
that
are
fatherlesse
and
friendlesse
,
that
are
hungry
&
naked
,
and
altogether
destitute
of
reliefe
,
we
tender
their
case
,
and
are
ready
to
releeue
them
.
Can
we
carrie
such
an
affection
towards
other
mens
children
that
are
distressed
and
helplesse
,
and
will
not
the
Lord
our
God
haue
a
greater
care
of
his
owne
children
in
the
like
case
?
Will
he
leaue
them
because
men
haue
forsaken
them
?
No
surely
.
But
when
they
are
in
distresses
and
straits
,
and
that
through
their
owne
foolishnesse
and
disobedience
,
if
they
humble
themselues
,
Thirdly
,
when
Gods
seruants
are
left
destitute
,
their
faith
is
much
exercised
and
increased
:
and
then
we
alwaies
speed
best
,
when
we
beleeue
best
,
So
long
as
we
haue
helpe
about
vs
,
we
doe
not
so
much
set
our
faith
a
worke
,
as
our
carnall
reason
and
sense
,
and
so
pray
not
at
all
,
or
very
coldly
:
but
when
we
are
desolate
and
forsaken
,
and
those
that
should
be
most
for
vs
are
against
vs
,
then
we
begin
to
lift
vp
our
hearts
to
heauen
,
and
to
cast
our selues
vpon
Gods
prouidence
and
goodnesse
,
and
to
vse
the
weapons
of
the
spirit
,
and
not
of
the
flesh
:
this
is
plaine
in
Dauids
example
,
who
being
in
great
danger
in
the
caue
,
did
at
first
looke
about
him
,
for
helpe
on
this
side
,
and
on
that
:
but
seeing
that
all
refuge
failed
him
,
what
did
he
?
I
cried
vnto
thee
ô
Lord
(
saith
he
)
saying
,
thou
art
mine
hope
,
and
my
portion
in
the
Land
of
the
liuing
.
Fourthly
,
So
also
,
Hezekiahs
sicknesse
had
beene
such
as
anie
Physitian
could
haue
cured
,
his
recouerie
should
neuer
haue
beene
recorded
in
Gods
booke
,
as
not
making
so
much
for
his
glorie
:
but
when
the
prolonging
of
his
life
was
as
much
as
the
giuing
of
a
second
life
,
then
notice
of
it
was
taken
and
giuen
by
the
holie
Ghost
,
to
the
euerlasting
honour
of
Gods
name
.
And
as
it
was
then
,
so
is
it
yet
still
,
and
euer
shall
be
to
the
end
of
the
world
:
the
greater
the
extremities
and
necessities
of
the
Saints
bee
,
wherein
God
doeth
relieue
them
,
and
out
of
which
hee
doth
deliuer
them
,
the
more
will
it
be
for
the
magnifying
of
his
omnipotencie
,
and
of
his
tender
mercie
therein
expressed
.
This
serueth
,
1.
First
,
there
was
no
helpe
for
him
in
God
,
Dauid
?
Lorde
,
thou
art
a
buckler
for
mee
,
my
glorie
,
and
the
lifter
vp
of
my
head
.
And
in
another
Psalme
,
Mine
enemies
(
saith
hee
)
speake
of
mee
,
saying
,
God
hath
forsaken
him
:
pursue
&
take
him
,
for
there
is
none
to
deliuer
him
.
These
speeches
(
no
doubt
)
pierced
Dauids
soule
:
but
doth
hee
make
the
same
conclusion
?
No
,
hee
is
farre
from
that
;
hee
rather
layeth
faster
hold
on
God
,
seeing
cruell
men
to
be
so
violently
bent
against
him
.
Goe
not
farre
from
mee
,
O
God
(
saith
hee
)
my
God
haste
thee
to
helpe
mee
:
let
them
be
confounded
and
consumed
,
that
are
against
my
soule
,
&c.
Indeede
if
mens
opposing
of
themselues
against
him
,
could
haue
kept
him
from
complaining
vnto
God
,
or
God
from
giuing
eare
vnto
him
,
his
case
had
bene
very
lamentable
:
but
seeing
that
was
impossible
,
whatsoeuer
they
imagined
,
there
was
safety
enough
for
Dauid
,
and
so
is
there
still
for
all
the
elect
of
God
.
Secondly
,
For
there
is
not
a
godly
man
left
,
&c.
From
this
lamentable
complaint
of
his
,
ariseth
this
doctrine
,
that
No
outward
thing
comes
neerer
the
hearts
of
God
children
,
It
much
troubleth
the
soules
of
godly
men
,
to
see
a
small
number
of
Christians
.
Hence
proceedeth
that
lamentation
of
the
Prophet
Micah
:
Woe
is
me
,
for
I
am
as
the
Summer
gatherings
,
&c:
The
fishes
of
the
Sea
shall
be
gathered
:
that
is
,
destroyed
:
and
that
this
is
the
sense
,
There
is
no
cluster
to
eate
:
My
soule
desired
the
first
ripe
fruites
:
that
is
,
I
am
as
one
that
hath
a
feruent
longing
for
them
,
and
yet
can
get
none
of
them
;
and
what
is
the
reason
of
this
his
lamentation
?
The
good
man
(
saith
hee
)
is
perished
out
of
the
earth
,
and
there
is
none
righteous
among
men
,
&c.
So
that
the
effect
of
those
words
is
thus
much
:
that
looke
how
worldlings
would
grieue
,
if
they
should
see
their
grapes
and
figges
(
which
were
speciall
commodities
in
those
countreys
)
to
faile
,
and
their
expectation
that
way
to
bee
vtterly
frustrate
;
so
,
and
much
more
bitterly
did
the
Prophet
bewaile
the
losse
of
good
&
righteous
men
.
That
was
it
also
that
did
so
pierce
the
heart
of
Elias
,
Lorde
(
saith
he
)
the
children
of
Israel
haue
forsaken
thy
couenant
,
broken
down
thy
Altars
,
&
slaine
thy
Propeets
with
the
sword
,
and
I
onely
am
left
,
and
they
seeke
my
life
,
to
take
it
away
.
Which
losse
of
the
Prophets
was
so
grieuous
vnto
him
,
that
hee
had
no
pleasure
in
his
owne
life
;
and
therefore
hee
intreateth
the
Lord
to
take
away
his
soule
.
he
had
reserued
to
himselfe
seuen
thousand
,
that
had
not
bowed
the
knee
vnto
Baal
.
Yet
further
it
may
appeare
what
a
matter
of
heauinesse
the
losse
of
good
men
is
vnto
those
that
are
good
themselues
,
by
that
speech
of
Dauid
,
who
saith
,
All
my
delight
is
in
the
Saints
:
for
if
they
be
his
chiefe
delight
,
why
art
thou
cast
downe
my
soule
(
saith
he
)
and
why
art
thou
disquieted
within
me
?
&c:
yet
godly
men
were
not
quite
abolished
at
this
time
,
but
Dauid
,
onely
taken
from
them
:
and
he
knew
that
he
should
come
againe
vnto
them
at
length
,
and
that
they
should
be
his
flocke
:
if
then
he
were
so
farre
cast
downe
for
that
he
might
not
be
with
them
,
what
griefe
would
he
haue
conceiued
if
they
had
vtterly
beene
cut
off
,
and
ceased
to
be
any
longer
?
Now
the
reasons
why
the
decay
of
Gods
people
is
and
should
be
such
an
heart-breaking
vnto
the
rest
of
the
Saints
,
are
these
:
First
,
because
the
glory
of
God
is
precious
vnto
them
,
Secondly
,
in
regard
of
themselues
they
are
mooued
heere
at
,
as
being
fellow
members
with
them
:
for
when
the
godly
perish
,
they
are
as
it
were
a
maimed
body
.
They
haue
fewer
friends
and
fellow-helpers
,
fewer
to
pray
with
them
and
for
them
,
fewer
to
reprooue
,
exhort
,
and
comfort
them
,
and
in
a
word
,
fewer
to
whom
they
may
doe
good
,
and
from
whom
they
may
receiue
good
.
Thirdly
,
in
respect
of
the
publike
losse
,
they
mourne
for
the
decay
of
the
righteous
:
for
when
multitudes
of
all
nations
,
and
of
all
sorts
of
people
,
doe
know
the
waies
of
God
,
and
praise
the
name
of
God
,
then
(
as
the
Prophet
saith
)
the
earth
shall
bring
foorth
her
increase
,
and
God
euen
our
God
shall
blesse
vs
.
If
there
be
but
ten
righteous
men
and
women
in
a
Citie
,
or
some
few
in
a
whole
Country
,
all
the
rest
shall
speed
the
better
for
their
sakes
:
how
much
more
then
if
there
be
multitudes
of
them
?
What
a
griefe
therefore
must
it
needs
be
to
the
wise
and
godly
,
when
these
props
and
pillars
of
the
Church
and
Common-wealth
are
taken
away
?
Which
serueth
,
First
,
Secondly
,
Helpe
,
Lord
,
for
the
godly
perish
,
&c.
&
that
labour
with
God
,
by
fasting
,
and
weeping
,
&
praying
,
that
he
would
vphold
the
state
of
his
Church
.
If
the
praier
of
Dauid
,
being
but
one
man
,
were
effectuall
for
the
continuing
of
Gods
people
,
how
much
more
forcible
shall
the
requests
of
many
thousands
be
,
who
doe
vncessantly
intreate
the
Lord
with
great
earnestnesse
to
be
fauourable
vnto
Sion
,
and
to
build
vp
the
walles
of
Ierusalem
,
to
saue
his
chosen
,
and
defend
his
owne
heritage
against
the
malicious
plots
and
practises
of
all
their
enemies
.
They
speake
deceitfully
euery
one
with
his
neighbour
.
]
Heere
he
sheweth
what
manner
of
enemies
were
against
him
:
not
such
as
would
professe
themselues
open
aduersaries
,
(
for
though
he
had
many
such
,
yet
heere
he
dealeth
not
against
them
)
but
such
as
would
make
shew
of
good
will
,
whereas
indeed
there
was
in
them
nothing
lesse
,
Now
in
that
his
chiefe
complaint
is
against
them
,
the
doctrine
is
,
that
Deceitfull
friends
are
worse
then
open
and
apparant
foes
.
Dauid
had
diuers
professed
enemies
,
as
Saul
,
and
such
as
were
neere
him
:
yet
none
of
their
practises
went
so
neere
his
heart
,
as
these
mens
that
would
pretend
to
be
friendly
vnto
him
.
To
this
purpose
it
is
said
by
Salomon
,
The
wounds
of
a
louer
are
faithfull
,
and
the
kisses
of
an
enemie
are
to
be
praied
against
:
(
for
so
the
words
must
be
read
)
When
a
faithfull
friend
doth
rebuke
vs
,
and
seeke
to
wound
our
hearts
for
sinne
,
that
is
exceeding
profitable
for
vs
:
but
when
an
enemie
vnder
pretence
of
loue
(
whereof
by
kissing
they
then
made
shew
)
doth
come
against
vs
,
The
waters
that
runne
smoothly
and
mildly
are
commonly
most
deepe
and
dangerous
,
whereas
that
which
roares
is
more
shallow
and
safe
.
The
reasons
of
this
doctrine
are
,
First
,
Secondly
,
the
false
dealing
of
such
counterfeit
friends
,
doth
much
more
afflict
the
heart
of
a
man
,
then
any
iniurious
actions
of
manifest
aduersaries
:
as
we
may
see
in
that
Psalme
of
Dauid
,
where
he
saith
,
Surely
mine
enemie
did
not
defame
me
,
for
I
could
haue
borne
it
,
&c.
but
it
was
thou
ô
man
,
euen
my
companion
,
my
guide
,
and
my
familiar
,
&c.
When
his
words
were
smooth
,
and
softer
then
butter
,
and
yet
prooued
deceitfull
,
they
went
thorow
his
heart
euen
as
swords
:
and
this
was
iust
vpon
him
,
because
he
had
dealt
in
that
sort
with
his
faithfull
subiect
Vriah
.
seeming
to
fauour
him
by
imploying
him
in
speciall
seruices
,
when
he
went
about
to
take
away
his
life
,
that
be
might
couer
his
owne
iniquities
.
First
,
Especially
let
us
looke
vnto
this
in
matters
betwixt
God
and
vs
:
let
vs
not
play
the
hypocrites
with
him
,
pretending
a
loue
vnto
the
Church
of
God
,
and
to
the
word
of
God
,
when
there
is
no
such
matter
;
and
drawing
neere
vnto
him
with
our
lips
,
when
our
hearts
are
farre
from
him
:
for
in
so
doing
we
shall
offer
great
iniury
vnto
the
Lord
,
and
doe
more
hurt
at
length
then
those
that
are
profest
Papists
or
Atheists
:
for
such
as
flatter
with
their
lips
,
and
dissemble
with
a
double
heart
in
things
that
concerne
the
holy
religion
of
God
,
if
any
persecution
come
,
will
quite
renounce
their
profession
,
and
betray
the
cause
of
God
,
and
grieue
the
seruants
of
God
,
and
harden
the
hearts
,
and
open
the
blasphemous
mouthes
of
the
enemies
of
God
,
and
make
many
to
fall
by
their
reuolting
and
backsliding
.
Therefore
let
euery
one
that
taketh
vpon
him
the
profession
of
Christianitie
,
be
a
true
,
&
not
a
fained
friend
of
the
same
;
and
bring
a
faithfull
,
and
not
a
guilefull
heart
thereunto
;
that
the
Lord
may
witnesse
for
him
,
that
he
doth
heartily
and
vnfainedly
seeke
him
.
Secondly
,
let
vs
hence
learne
this
point
of
wisedome
,
Let
eurey
man
take
heed
of
his
neighbour
,
and
trust
not
any
brother
:
(
viz.
that
is
not
sound
hearted
)
for
euery
brother
will
vse
deceit
,
and
euery
friend
will
deale
deceitfully
,
&c.
for
they
haue
taught
their
tongues
to
speake
lies
:
they
haue
exercised
the
trade
of
vsing
faire
words
,
when
there
is
within
them
nothing
else
but
falshood
and
deceit
.
And
the
like
exhortation
we
may
read
in
the
7.
of
Micah
.
Thirdly
,
this
is
for
our
consolation
,
FINIS
.
The
fourth
Sermon
.
PSALM
.
12.
Ver.
3.
4.
3.
The
Lord
cut
off
all
flattering
lippes
,
and
the
tongue
that
speaketh
proud
things
.
4.
Which
haue
saide
,
with
our
tongue
wee
will
preuaile
:
our
lips
are
our
owne
,
who
is
Lord
ouer
vs
?
IN
the
two
former
verses
it
set
downe
the
petition
that
Dauid
made
vnto
God
for
helpe
,
and
his
complaint
that
he
put
vp
concerning
the
decay
of
good
and
righteous
men
,
and
the
deceitfulnes
of
vngodly
and
vnrighteous
men
.
Now
in
these
verses
is
set
forth
an
other
part
of
his
prayer
,
to
wit
,
an
imprecation
;
The
Lord
cut
off
,
&c:
wherein
hee
doth
by
the
spirit
of
Prophesie
,
and
according
to
the
Analogie
of
faith
,
denounce
iudgement
against
Gods
and
his
enemies
,
to
the
end
he
might
comfort
himselfe
,
and
refresh
his
hart
with
hope
that
good
men
should
bee
recouered
,
and
wicked
men
confounded
.
And
as
for
this
curse
,
we
must
vnderstand
that
it
is
not
vttered
in
bitternes
,
but
in
zeale
,
and
with
warrant
from
Gods
owne
spirit
;
and
this
is
directed
,
1.
First
against
deceitfull
persons
,
who
are
called
flatterers
:
the
Lord
cut
off
the
flattering
lips
.
2.
Secondly
,
against
proud
persons
,
who
are
described
:
1.
In
generall
by
their
speech
,
that
they
speake
proud
things
,
verse
3.
2
More
particularly
,
that
they
say
,
with
our
tongue
wee
will
preuaile
.
vers.
4.
as
if
they
should
haue
said
,
looke
what
wee
aske
,
we
will
obtaine
it
:
looke
what
we
threaten
,
wee
will
performe
it
:
looke
what
we
set
downe
,
that
shall
come
to
passe
.
But
it
might
be
said
vnto
them
,
you
speake
presumptuously
,
They
answere
,
our
tongues
are
our
owne
:
as
if
they
should
say
,
who
dare
be
so
audacious
as
to
controle
vs
?
we
will
speake
what
we
list
,
in
despite
of
them
all
.
But
some
might
say
,
though
you
set
so
light
by
men
,
To
that
they
answere
.
who
is
Lorde
ouer
vs
?
they
thinke
they
may
blaspheme
God
,
&
reuile
his
seruants
,
and
speake
what
they
list
,
and
yet
none
shall
haue
to
doe
with
them
for
it
.
The
Lord
cut
off
all
flattering
lips
.
]
whereby
are
vnderstood
,
Now
in
that
the
Prophet
prayeth
against
such
as
doe
so
cunningly
carry
their
matters
,
that
they
will
appeare
to
loue
,
where
they
hate
with
a
deadly
hatred
,
and
in
praying
doth
shew
,
not
only
what
is
his
wish
,
but
what
is
Gods
purpose
,
viz.
that
the
Lord
will
cut
off
the
flattering
lips
:
hence
this
doctrine
may
be
gathered
,
that
,
The
more
skillfully
and
artificially
anie
coutriues
his
euill
purposes
,
The
more
fraudulent
a
deceiuer
anie
one
is
,
the
more
heauy
shall
the
hand
of
God
be
vpon
him
,
to
crosse
and
contrarie
him
,
and
to
bring
him
to
such
straits
,
that
hee
shall
not
for
shame
open
his
mouth
againe
to
speake
as
he
hath
done
:
and
this
is
to
haue
his
tongue
cut
out
,
as
it
were
,
as
is
threatned
in
this
place
.
Flatterers
haue
a
certaine
kinde
of
dexterity
in
their
enterprises
,
that
they
will
not
be
seene
to
be
brochers
of
those
things
whereof
they
afterwards
become
practisers
:
but
they
speed
neuer
the
better
,
but
a
great
deale
the
worse
for
that
.
Therefore
doth
Dauid
conclude
,
Dauid
,
Deog
changeth
his
tune
,
and
falleth
to
accuse
Dauid
,
So
in
the
prophecie
of
Ieremie
,
they
were
wise
to
doe
euill
,
but
had
no
knowledge
to
doe
well
.
They
wanted
not
ordinarie
capacitie
,
(
which
had
beene
one
degree
of
happinesse
vnto
them
,
for
then
God
would
haue
shewed
them
greater
compassion
)
but
they
wanted
grace
to
vse
it
well
,
and
had
cunning
heads
to
plot
mischiefe
,
and
therefore
doth
the
Lord
threaten
iudgement
against
them
.
And
in
another
place
he
saith
,
that
they
had
taught
their
tongues
to
speake
lies
.
Therefore
thus
saith
the
Lord
of
hosts
,
Behold
,
I
will
melt
them
,
&c.
Shall
not
I
visit
them
for
this
,
saith
the
Lord
?
Or
shall
not
my
soule
be
auenged
on
such
a
Nation
as
this
?
Their
tongues
were
too
much
inclined
to
lies
of
their
owne
accord
,
so
that
they
needed
not
to
be
taught
that
language
:
yet
did
they
set
their
tongues
to
schoole
,
as
it
were
,
that
they
might
be
artificiall
in
their
leaud
practises
,
&
carry
out
their
lies
vnder
a
colour
of
truth
,
and
so
sinne
with
lesse
disgrace
:
which
was
a
thing
that
the
Lord
could
not
abide
,
and
therefore
he
threatneth
to
plague
them
therefore
.
And
good
reason
is
there
that
it
should
be
so
:
First
,
such
persons
are
extreamely
hurtfull
.
Neuer
is
euill
practised
with
such
mischiefe
,
as
when
it
is
contriued
by
craft
,
and
polished
with
deceit
.
The
Apostles
were
neuer
so
troubled
in
dealing
either
with
the
idolatrous
Gentiles
,
or
with
the
superstitious
and
malicious
Iewes
,
as
they
were
when
they
had
to
doe
with
those
that
pretended
to
be
Christians
,
to
be
Ministers
of
the
Gospell
,
yea
to
be
Apostles
:
and
therefore
Paul
expostulateth
the
matter
with
the
Galathians
,
saying
,
O
foolish
Galathians
,
who
hath
bewitched
you
?
&c.
As
if
he
should
haue
said
,
No
man
could
deale
so
dangerously
as
these
false
Teachers
,
who
haue
as
it
were
charmed
your
affections
,
and
bewitched
your
mindes
.
And
in
the
Epistle
to
the
Corinthians
,
he
greatly
complaineth
of
such
deceiuers
:
I
am
iealous
ouer
you
with
a
godly
iealousie
:
for
I
haue
prepared
you
for
one
husband
,
to
present
you
as
a
pure
Virgin
to
Christ
.
But
I
feare
lest
as
the
Serpent
beguiled
Eue
through
his
subtiltie
,
so
your
minds
should
be
corrupted
from
the
simplicitie
that
is
in
Christ
.
For
such
false
Apostles
are
deceitfull
workers
,
and
transforme
themselues
into
the
Apostles
of
Christ
.
And
no
maruell
,
for
Sathan
himselfe
is
transformed
into
an
Angell
of
light
.
Therefore
it
is
no
great
thing
though
his
Ministers
transforme
themselues
,
as
though
they
were
the
Ministers
of
righteousnes
.
Paul
had
taken
great
paines
to
make
a
match
betwixt
Christ
and
them
,
and
to
fit
them
for
such
a
glorious
husband
:
but
he
was
much
afraide
lest
it
would
be
broken
,
in
regard
of
manie
of
them
,
and
that
as
the
Diuell
deceiued
Eue
,
so
the
false
Apostles
would
deceiue
them
,
and
that
by
transforming
themselues
into
the
Apostles
of
Christ
,
making
shew
(
as
the
Diuell
doth
,
)
of
the
greatest
loue
and
care
of
their
good
,
and
of
their
eternall
saluation
:
when
the
truth
was
,
they
intended
no
such
thing
,
but
onely
the
seruing
of
themselues
,
in
their
carnall
credit
and
commoditie
.
Secondly
,
albeit
such
kinde
of
persons
doe
worke
much
mischiefe
,
yet
they
seldome
passe
vnder
the
censure
of
men
for
the
same
,
and
therefore
it
stands
the
Lord
vpon
to
rebuke
and
punish
them
;
Nay
,
they
are
so
farre
from
being
condemned
by
men
,
that
they
haue
great
thankes
many
times
,
for
their
wise
counsell
and
good
aduice
(
though
it
be
most
vile
and
diuellish
,
)
in
incensing
mens
mindes
against
such
as
haue
wronged
them
,
and
putting
it
into
their
heads
how
they
may
bee
auenged
of
them
;
which
is
a
thing
most
detestable
before
God
,
and
therefore
shall
not
goe
vnpunished
.
Thirdly
,
their
hearts
are
maruellously
hardened
:
for
when
they
can
fetch
ouer
men
according
as
they
list
,
they
intertaine
an
opinion
of
singular
witte
and
vnderstanding
,
&
of
a
deepe
reach
in
themselues
,
and
so
begin
to
contemne
others
,
and
will
not
admit
of
a
reproofe
or
admonition
from
any
:
and
therefore
being
growen
to
this
height
of
pride
,
and
this
exceeding
hardnesse
of
heart
,
they
are
the
more
fit
for
Gods
iudgements
to
be
executed
vpon
them
.
Fourthly
,
Gods
wisedome
is
much
magnified
by
proceeding
against
such
:
they
are
fit
aduersaries
for
him
,
who
scattereth
the
deuices
of
the
craftie
,
so
that
their
handes
cannot
accomplish
that
which
they
enterprise
,
(
as
Iob
speaketh
)
and
that
taketh
the
crafty
in
their
craftinesse
,
causing
those
that
are
cunning
hunters
and
fowlers
,
to
fall
into
the
pit
that
they
haue
digged
for
others
,
and
to
be
insnared
in
the
works
of
their
owne
handes
;
Sith
it
is
so
dangerous
to
haue
a
crafty
and
cunning
head
,
Hee
that
imagineth
to
doe
euill
,
men
shall
call
him
an
authour
of
wickednesse
.
All
men
shall
point
at
such
a
one
,
There
goeth
a
crafty
fellow
,
a
subtill
Foxe
,
&c:
so
that
the
name
of
a
vagrant
is
not
more
odious
then
his
:
euery
one
hath
such
in
detestation
,
euen
the
most
contemptible
of
the
people
:
Doe
you
see
yonder
man
?
(
will
they
say
)
he
is
a
perillous
fellow
,
able
to
set
a
thousand
together
by
the
eares
;
If
any
haue
an
euill
cause
,
hee
is
a
man
for
his
turne
:
Let
him
make
him
his
Soliciter
,
and
hee
will
goe
as
farre
as
diuellish
and
craftie
wit
can
reach
.
And
as
it
is
a
blemish
to
the
name
,
so
it
is
the
bane
of
ones
estate
to
bee
a
fraudulent
dealer
.
The
bread
of
deceit
(
saith
Salomon
)
is
sweete
to
a
man
,
but
after-terward
his
mouth
shall
be
filled
with
grauell
.
Secondly
,
let
vs
hence
learne
,
not
to
be
discouraged
at
crafty
aduersaries
,
the
Lord
will
cut
off
the
lying
lips
.
Grant
that
we
haue
not
libertie
or
skill
to
encounter
them
,
yet
the
Lord
hath
:
There
is
no
wisedome
,
nor
vnderstanding
,
nor
counsell
against
him
:
that
is
,
none
of
these
shall
take
any
effect
against
him
:
The
Lord
breaketh
the
counsell
of
the
Heathen
,
and
bringeth
to
nought
the
deuices
of
the
people
.
Though
all
the
wisedome
of
all
the
nations
in
the
earth
were
laide
together
,
yet
God
would
bring
all
their
consultations
to
nothing
if
they
made
against
him
.
When
Achitophel
fell
from
Dauid
to
take
part
with
Absolon
,
it
much
troubled
Dauid
,
for
his
words
were
as
Oracles
,
and
none
could
speake
more
in
matters
of
policie
then
he
,
and
he
knew
all
Dauids
heart
,
and
the
state
of
the
whole
kingdome
,
and
therefore
he
turneth
himselfe
vnto
God
:
O
Lord
(
saith
he
)
I
pray
thee
turne
the
counsell
of
Achitophel
into
foolishnesse
:
and
God
heard
his
request
,
and
did
so
,
insomuch
that
no
creature
could
deale
more
foolishly
for
the
procuring
of
his
owne
euerlasting
woe
and
shame
,
then
he
did
in
hanging
himselfe
.
The
diuell
is
still
labouring
to
worke
mischiefe
,
and
he
wants
not
craft
nor
subtiltie
,
besides
the
experience
that
he
hath
had
from
the
beginning
of
the
world
hitherunto
:
yet
for
all
this
,
he
hath
neuer
beene
,
nor
shall
be
able
to
procure
the
ouerthrow
of
one
of
Gods
elect
.
The
Church
hath
beene
nothing
the
worse
,
though
he
haue
beene
still
warring
against
it
.
And
why
is
this
,
but
because
Gods
wisedome
is
infinitly
beyond
all
the
subtilty
of
the
diuell
?
And
what
cause
haue
we
then
to
feare
crafty
men
,
seeing
their
Captaine
hath
had
no
better
successe
,
and
seeing
that
the
Lord
hath
a
quarrell
against
them
as
well
as
against
their
head
?
And
the
tongue
that
speaketh
proud
things
.
]
In
that
the
Prophet
denounceth
iudgement
against
such
kinde
of
persons
,
the
doctrine
is
,
that
The
more
wicked
men
boast
of
their
mischieuous
intents
,
When
they
bragge
most
how
well
the
world
goes
with
them
,
and
what
hope
they
haue
of
effecting
their
badde
purposes
,
some
great
euill
is
euen
at
their
doores
.
When
men
boast
in
their
talke
,
and
swords
are
in
their
lips
(
as
Dauid
speaketh
)
then
the
Lord
will
haue
them
in
derision
,
Who
is
the
Lord
?
God
made
him
know
who
he
was
.
the
enemie
said
,
I
will
pursue
,
I
will
ouertake
them
,
(
meaning
the
Israelites
)
I
will
diuide
the
spoile
,
&c:
then
the
Lord
set
in
against
them
,
and
made
the
Sea
to
couer
them
,
so
that
they
sanke
as
lead
in
the
mighty
waters
.
So
when
Saneherib
insulted
against
God
,
And
the
reasons
why
it
must
needs
be
so
,
First
,
when
vngodly
men
do
most
vaunt
of
their
malicious
intents
against
Gods
people
,
then
is
the
Lords
compassion
most
stirred
towards
them
:
euen
as
it
is
with
earthly
parents
,
when
any
one
threatens
their
children
,
that
if
hee
take
them
,
hee
will
knocke
out
their
braines
;
this
will
cause
them
to
prouide
for
the
safetie
of
their
children
,
and
that
such
leaud
persons
bee
punished
and
restrained
.
This
was
Dauids
comfort
against
Doeg
:
Why
boastest
thou
thy selfe
in
thy
wickednes
,
ô
man
of
power
?
(
saith
hee
)
The
louing
kindnesse
of
God
endureth
daily
.
If
the
stocke
of
Gods
goodnes
were
all
spent
,
then
his
children
had
reason
to
hang
downe
their
heads
:
but
seeing
that
is
,
and
will
be
as
much
still
as
euer
it
was
,
they
neede
not
feare
the
insultations
of
their
wicked
aduersaries
.
Secondly
,
at
such
times
Gods
seruants
begin
to
looke
about
them
:
when
their
enemies
speake
of
wonders
that
they
will
worke
against
them
,
then
they
are
wakened
,
and
stirred
vp
to
crie
vnto
the
Lord
,
as
in
the
94.
Psalme
,
O
Lord
God
the
auenger
!
O
Lord
God
the
auenger
!
shew
thy selfe
cleerly
.
And
why
are
they
so
instant
and
earnest
with
God
?
The
reason
is
yeelded
,
verse
4.
The
wicked
prate
and
speake
fiercely
:
all
the
workers
of
iniquitie
vaunt
themselues
.
As
if
they
should
say
,
Lorde
,
if
euer
thou
wilt
awake
and
stand
vp
for
our
defense
,
now
doe
it
,
when
vngodlie
men
doe
so
insult
and
triumph
ouer
vs
.
Thirdly
,
such
proud
persons
doe
bid
defiance
to
the
Lord
himselfe
,
and
therefore
hee
hath
a
quarrell
against
them
.
All
the
proud
[
in
heart
]
are
an
abomination
vnto
him
.
But
if
their
pride
appeare
in
a
more
notorious
manner
in
their
tongues
,
and
in
their
behauiour
,
they
are
much
more
hatefull
vnto
him
:
for
in
making
boast
of
their
owne
hearts
desire
,
they
doe
contemne
the
Lord
;
Which
point
thus
prooued
,
ministreth
vnto
vs
,
First
,
Secondy
,
here
is
an
vse
of
consolation
against
all
the
insultations
of
malicious
enemies
:
In
as
much
as
she
gloried
her selfe
,
so
much
giue
ye
her
torment
and
sorrow
:
for
she
saith
in
her
heart
,
I
sit
being
a
Queene
,
and
am
no
widow
,
and
shall
see
no
mourning
.
But
what
saith
God
?
Therefore
shall
her
plagues
come
at
one
day
,
death
,
&
sorrow
,
&
famine
,
and
she
shal
be
burnt
with
fire
,
&c.
Verse
4.
With
our
tongues
wee
will
preuaile
:
our
lips
are
our
owne
]
In
that
they
are
heere
found
fault
with
for
thus
speaking
,
because
they
affirme
that
which
is
directly
contrary
to
the
truth
,
the
point
hence
to
bee
obserued
is
,
that
No
man
hath
the
royaltie
of
his
owne
tongue
,
nor
the
ordering
of
his
owne
speech
.
Euery
mans
tongue
is
in
Gods
hand
,
and
his
wordes
at
Gods
disposing
,
hee
is
Lord
ouer
all
mens
,
tongues
;
which
will
euidently
appeare
by
this
,
that
First
,
men
cannot
speake
what
they
would
,
but
what
the
Lord
will
,
Salomon
:
The
preparations
of
the
heart
are
in
man
:
but
the
answer
of
the
tongue
is
of
the
Lord
.
As
who
should
say
,
When
a
man
hath
done
so
,
yet
he
shall
speake
,
not
what
he
himselfe
intended
,
but
what
God
hath
decreed
;
as
is
plaine
in
Balaam
,
who
came
with
a
purpose
to
curse
,
and
if
the
Lord
had
permitted
him
,
he
would
haue
vomited
out
horrible
imprecations
against
the
Israelites
;
for
that
would
haue
made
for
his
credit
and
commoditie
:
O
my
sonne
Dauid
(
saith
he
)
thou
art
more
righteous
then
I.
And
this
we
may
obserue
in
our
owne
experience
,
that
oftentimes
men
,
contrary
to
their
mindes
,
doe
vtter
things
which
doe
exceedingly
grieue
them
,
and
bury
other
things
in
silence
,
the
speaking
whereof
might
haue
beene
very
behoouefull
vnto
them
:
whence
do
arise
these
and
the
like
speeches
,
How
was
I
ouerseene
in
that
which
I
said
?
What
an
aduntage
did
I
lose
at
such
a
time
?
which
doth
plainly
prooue
,
that
God
hath
the
disposing
of
mens
tongues
.
Secondly
,
God
hath
giuen
Lawes
for
the
tongue
,
how
it
should
be
ruled
,
Thirdly
,
the
successe
and
euent
of
mens
speeches
is
according
to
Gods
pleasure
.
They
say
,
With
our
tongues
we
will
preuaile
;
yet
doe
they
not
preuaile
:
for
whereas
they
forespeake
others
destruction
,
the
wise
man
saith
,
A
fooles
mouth
is
his
owne
destruction
.
And
whereas
they
say
triumphingly
,
Sion
shall
be
condemned
,
and
our
eye
shall
looke
vpon
Sion
,
they
know
not
the
Lords
counsell
,
to
wit
,
that
they
themselues
shall
be
gathered
as
sheaues
into
the
barne
▪
to
be
threshed
&
beaten
in
pieces
by
Gods
people
.
Fourthly
,
God
will
plague
wicked
men
,
as
well
as
reward
godly
men
for
their
speeches
.
By
thy
wordes
thou
shalt
be
iustified
,
(
saith
our
Sauiour
)
and
by
thy
wordes
thou
shalt
be
condemned
:
And
,
Wee
must
render
an
account
for
euery
idle
word
:
which
euidently
sheweth
,
that
God
hath
the
soueraigntie
of
mens
tongues
.
Now
seeing
that
the
Lorde
hath
the
gouernement
thereof
,
this
serueth
First
,
to
teach
vs
,
that
therfore
wee
should
craue
assistance
Set
a
watch
ô
Lord
before
my
mouth
,
and
keepe
the
doore
of
my
lips
:
God
will
haue
the
ordering
of
them
by
his
prouidence
,
Secondly
,
O
Lord
behold
their
threatnings
,
The
ende
of
the
fourth
Sermon
.
A
BRIEFE
TRACT
CONCERNING
ZEALE
,
wherein
the
properties
of
true
Zeale
are
described
,
and
the
contrarie
discouered
,
GOdlie
zeale
is
a
vertue
very
requisite
and
necessary
for
all
Christans
:
not
so
rare
and
seldome
found
:
as
precious
and
vsefull
where
it
is
found
;
as
being
the
verie
life
and
soule
of
sound
Christianitie
,
and
one
of
the
principal
Fountains
&
Well-heads
,
whence
manie
other
vertues
of
the
spirit
doe
spring
and
issue
foorth
.
The
excellencie
of
this
grace
doeth
appeare
,
as
by
manie
other
arguments
,
so
by
this
,
that
the
Saintes
are
thereby
described
;
where
they
are
saide
to
bee
a
people
[
zealous
of
good
workes
:
]
this
is
the
ende
of
their
redemption
,
For
this
vertue
,
amongst
many
others
,
are
the
penitent
Corinthians
commended
:
Behold
this
,
that
yee
haue
beene
godly
sorrowfull
,
(
saith
Paul
)
what
zeale
it
hath
wrought
in
you
!
&c.
Till
such
time
as
the
Apostle
had
rebuked
them
by
an
Epistle
,
they
were
either
not
at
all
,
or
very
slightly
touched
with
the
sense
of
their
owne
sins
,
and
therefore
they
set
light
by
the
offences
of
others
,
insomuch
that
when
abominable
incest
(
such
as
had
not
beene
heard
of
amongst
the
Gentiles
)
was
committed
among
them
,
yet
they
tooke
it
not
to
heart
,
nor
at
all
mourned
for
it
,
be
zealous
,
and
amend
.
That
was
their
sinne
,
that
they
were
key-cold
,
and
euen
frozen
in
the
dregges
of
securitie
,
exercising
themselues
in
sundrie
good
duties
(
for
that
must
needes
be
,
because
they
were
a
Church
)
but
neuer
regarding
with
what
loue
vnto
God
or
men
they
performed
the
same
:
therefore
the
Lord
vrging
them
to
reformation
,
willeth
them
[
to
be
zealous
,
and
amend
]
implying
,
that
these
two
euer
goe
hand
in
hand
,
to
wit
,
sound
repentance
,
and
godly
zeale
:
yet
so
,
that
as
euery
one
is
of
greater
growth
in
the
body
of
Christ
,
so
this
grace
is
of
greater
strength
in
him
:
as
is
euident
in
Dauid
,
who
speaketh
thus
of
himselfe
(
and
that
by
the
inspiration
of
Gods
holy
spirit
,
My
zeale
hath
euen
consumed
me
,
because
mine
enemies
haue
forgotten
thy
word
.
Weaker
Christians
haue
some
good
motions
of
griefe
for
mens
offances
:
but
the
Prophet
was
exceedingly
wrought
vpon
by
his
zeale
,
so
that
it
did
euen
spend
him
,
and
consume
him
,
in
regard
of
the
fearefull
breach
of
Gods
commandements
,
which
he
obserued
in
his
very
enemies
.
And
the
like
we
find
in
another
place
:
The
zeale
of
thine
house
hath
eaten
me
:
and
the
rebukes
of
them
that
rebuked
thee
are
fallen
vpon
me
.
Thus
was
the
holy
man
of
God
touched
,
yea
tormented
with
the
things
whereby
Gods
glory
was
impaired
,
as
if
he
had
beene
laden
himselfe
with
reproaches
and
disgraces
.
But
most
admirable
was
the
zeale
of
Moses
and
Paul
,
Now
because
our
hearts
may
easily
deceiue
vs
in
this
matter
of
zeale
,
either
by
perswading
vs
that
we
haue
it
,
when
we
are
farre
from
it
;
or
that
we
altogether
want
it
,
when
in
some
good
measure
we
haue
attained
vnto
it
:
therefore
will
it
not
be
amisse
to
set
downe
some
rules
,
whereby
we
may
trie
whether
our
zeale
be
currant
or
counterfeit
.
First
,
It
is
good
alwaies
to
be
zealous
in
[
a
good
matter
:
]
of
[
good
workes
:
]
otherwise
,
compasse
sea
and
land
to
make
one
a
Proselite
:
that
is
,
one
of
their
owne
sect
.
With
this
violent
and
mad
zeale
was
Paul
carried
before
his
conuersion
(
as
he
himselfe
confesseth
in
plaine
tearmes
,
Acts.
26.
11.
and
Phil.
3.
6.
)
when
he
was
enraged
against
Christians
,
and
spared
no
paines
nor
cost
to
make
them
denie
and
blaspheme
the
name
of
Christ
.
Heere
then
is
to
be
condemned
the
zeale
of
ignorant
Papists
and
Brownists
,
and
such
like
,
who
are
very
hotte
indeed
(
for
he
must
needes
runne
whom
the
diuell
driues
)
but
in
euill
causes
,
as
might
easily
be
prooued
,
and
may
hence
,
if
by
no
other
arguments
,
be
probably
concluded
,
in
that
they
vse
the
diuels
owne
weapons
(
to
wit
,
lying
,
standering
,
railing
,
cursed
speaking
,
and
the
like
)
in
the
pursute
of
the
same
.
But
much
more
damnable
and
vile
is
their
zeale
to
be
esteemed
,
who
against
their
knowledge
and
consciences
,
doe
violently
and
maliciously
oppose
themselues
against
the
Gospell
,
and
the
professors
thereof
,
and
stand
for
falshood
and
wickednesse
,
and
the
practisers
thereof
:
as
did
those
wretched
Pharises
that
set
themselues
against
our
Sauiour
,
and
committed
the
sin
against
the
holy
Ghost
.
A
second
rule
is
,
that
as
the
matter
in
which
we
are
zealous
,
must
be
good
in
it selfe
,
so
it
must
be
knowne
vnto
vs
to
be
of
that
qualitie
.
True
zeale
must
begin
where
the
word
begins
,
Which
rule
discouereth
the
corruptnes
of
their
zeale
,
whether
close
hypocrites
,
or
weake
Christians
,
who
are
led
on
meerely
by
the
examples
of
good
men
,
whome
they
affect
,
much
to
like
of
,
and
earnestly
to
stand
for
such
things
,
as
they
perceiue
them
in
their
practise
to
obserue
,
and
to
make
conscience
of
:
and
if
there
be
but
a
word
spoken
against
any
of
the
things
that
they
haue
taken
a
liking
of
,
they
are
maruellously
stirred
with
indignation
thereat
,
and
grow
passionate
and
vehement
against
the
parties
,
though
they
haue
neuer
so
good
a
meaning
in
that
which
they
speake
:
Yet
let
them
bee
vrged
to
prooue
out
of
the
word
the
necessitie
of
those
duties
which
they
so
earnestly
presse
,
they
can
say
little
or
nothing
to
the
purpose
for
them
;
and
so
grow
manie
times
either
to
dislike
and
forsake
all
if
they
bee
hypocrites
,
or
at
least
to
bee
discouraged
,
and
to
bee
at
a
stand
,
if
they
be
weaklings
in
Christ
Iesus
.
And
whence
proceed
these
inconueniences
but
from
this
,
that
they
are
zealous
for
things
that
in
themselues
,
and
vnto
others
are
good
and
holie
,
but
not
thoroughly
discerned
of
them
to
bee
of
that
nature
:
the
consideration
whereof
,
should
make
vs
to
sit
sure
in
matters
of
godlinesse
,
not
building
vpon
the
example
of
good
men
,
but
vpon
the
truth
of
the
good
word
of
God
,
and
then
our
foundation
shall
neuer
faile
vs
.
A
third
propertie
of
true
zeale
is
,
that
it
beginneth
in
our selues
,
Cast
out
the
beame
out
of
thine
owne
eye
first
,
and
then
shalt
thou
see
perfectly
to
pull
out
the
moate
that
is
in
thy
brothers
eye
.
We
must
then
first
of
all
iudge
our selues
,
and
cast
the
first
stone
at
our selues
,
that
so
finding
how
vgly
and
noisome
a
thing
sinne
is
,
and
that
by
experience
in
our selues
,
we
may
be
at
defiance
with
it
,
wheresoeuer
we
finde
it
,
and
neither
flatter
others
in
their
euill
courses
,
nor
yet
too
rigorously
and
vnmercifully
rebuke
them
for
the
same
.
Those
that
haue
beene
pinched
with
sicknesse
and
are
recouered
,
can
by
the
smart
which
they
haue
felt
,
pittie
others
in
the
like
case
:
euen
so
they
which
haue
beene
stung
with
sinne
themselues
,
can
more
easily
be
moued
to
shew
compassion
towards
poore
sinners
like
themselues
,
because
by
the
feeling
of
misery
,
men
learne
the
practise
of
mercy
,
Against
this
rule
doe
all
hypocrites
offend
,
who
will
wade
very
deepely
into
other
mens
soules
,
and
very
bloodily
gore
other
mens
consciences
,
who
yet
neuer
once
purged
their
owne
vncleane
sincks
at
home
,
nor
drew
one
drop
of
blood
out
of
their
owne
corrupt
hearts
.
Such
were
the
Pharises
,
who
pleased
themselues
much
in
iudging
and
censuring
our
Sauiour
and
his
Disciples
;
Heere
also
are
all
such
to
be
censured
as
faultie
,
that
can
prie
and
make
a
priuie
search
into
the
wants
of
others
,
accounting
the
same
wants
no
wants
in
themselues
.
The
father
saith
,
this
my
childe
doth
amisse
:
and
the
childe
,
in
this
my
father
faileth
:
the
husband
knoweth
,
what
the
wife
should
doe
;
and
the
wife
,
what
the
husband
should
doe
,
&c:
euery
one
in
the
meane
time
neglecting
their
owne
duties
;
whereas
indeed
euery
ones
principall
care
should
bee
,
to
know
and
doe
his
owne
dutie
,
and
to
be
grieued
where
he
commeth
short
of
the
same
.
And
thus
much
for
the
third
rule
,
that
true
zeale
must
beginne
in
our selues
.
Now
further
we
are
to
vnderstand
,
that
there
must
be
an
order
kept
in
being
thus
zealous
:
namely
,
Pharises
:
These
things
ought
yee
to
haue
done
,
and
not
to
haue
left
the
other
vndone
:
viz.
matters
of
smaller
importance
.
Which
sheweth
,
that
their
zeale
is
verie
corrupt
and
faulty
,
who
as
our
Sauior
saith
,
straine
out
a
Gnat
,
&
swallow
a
Camell
;
who
are
very
hot
about
matters
of
ceremonie
,
but
altogether
cold
in
matters
of
substance
:
as
also
theirs
that
(
on
the
other
side
)
will
crie
out
against
them
that
rob
by
the
high-wayes
side
,
&
yet
they
themselues
make
no
conscience
of
pilfring
,
&
cosoning
,
and
secret
defrauding
of
their
neighbours
:
as
if
small
sinnes
were
not
to
be
left
as
well
as
great
.
Another
rule
of
true
zeale
is
,
that
wee
looke
as
carefully
to
our
hearts
before
God
,
as
to
our
carriage
before
men
:
for
so
the
Lord
commandeth
,
Clease
thy
heart
,
ô
Ierusalem
,
&c:
how
long
shall
thy
euill
thoughts
remaine
within
thee
?
Purge
your
hands
,
yee
sinners
,
and
[
your
hearts
]
yee
hypocrites
.
Which
serueth
to
ouerthrow
the
hypocrisie
of
such
Pharises
,
as
make
cleane
the
vtter
side
of
the
cuppe
and
platter
,
but
within
are
full
of
bribery
and
excesse
,
Now
that
wee
may
the
better
trie
our selues
by
this
rule
,
two
things
are
to
be
obserued
,
I.
That
wee
feare
to
commit
any
sinne
secretly
,
and
when
wee
are
alone
,
as
well
as
when
wee
are
in
the
presence
of
men
.
So
did
Iob
,
and
so
did
Ioseph
:
and
this
mooued
them
so
to
doe
,
Which
condemneth
them
of
grosse
dissimulation
,
that
are
loth
to
be
accounted
ill
,
and
yet
make
no
conscience
to
be
ill
.
What
is
this
,
but
to
be
painted
sepulchers
,
that
are
faire
to
looke
vpon
,
but
within
full
of
rotten
bones
?
Wee
may
deceiue
men
,
The
second
thing
to
be
obserued
,
is
,
that
we
haue
an
eye
to
the
priuie
corruptions
that
lurke
in
our
hearts
,
and
maintaine
continuall
warre
against
them
,
as
Paul
did
,
Rom.
7.
and
this
we
should
the
rather
doe
,
because
it
is
a
fearefull
,
and
yet
an
vsuall
iudgement
of
God
,
and
that
vpon
many
professors
,
that
making
no
conscience
of
entertaining
wretched
lusts
and
vile
affections
secretly
,
they
haue
broken
foorth
to
the
committing
of
the
grosse
actions
,
and
so
haue
shamed
themselues
publikely
.
And
this
is
a
iust
stroke
vpon
those
that
would
rather
seeme
to
be
,
then
in
truth
desire
to
be
godly
,
that
making
no
conscience
of
their
thoughts
and
inward
desires
,
they
should
in
time
be
so
giuen
vp
,
as
to
make
no
conscience
of
their
words
or
deeds
.
The
sixth
rule
is
,
that
wee
be
more
strict
vnto
our
selues
then
vnto
others
,
Secondly
,
as
we
must
deale
most
sharpely
against
our selues
,
so
must
we
be
ready
to
giue
more
outward
libertie
vnto
others
then
to
our selues
.
And
for
this
we
haue
the
example
of
Abraham
,
who
was
so
strict
to
himselfe
,
that
he
would
not
take
of
the
King
of
Sodome
so
much
as
a
threed
or
latchet
,
Aner
,
Escol
and
Mamre
,
their
liberty
.
So
Iob
,
as
he
would
not
permit
to
himselfe
,
Whence
we
may
easily
perceiue
,
that
it
is
rather
a
Pharisaicall
pride
,
then
any
Christian
zeale
,
to
be
too
tetricall
and
rough
in
vrging
men
so
farre
,
that
whosoeuer
in
euery
point
is
not
so
strict
and
precise
as
our selues
,
we
cast
them
off
as
dogges
and
prophane
persons
,
and
such
as
are
vnworthy
of
any
account
or
countenance
.
The
next
propertie
of
true
zeale
,
is
,
not
to
be
blinded
with
naturall
affection
,
Many
offend
against
this
rule
,
who
will
neuer
reprooue
sinne
in
their
friends
,
till
God
reuenge
it
from
heauen
;
wherein
they
are
farre
from
true
friendship
:
for
whereas
they
might
by
admonishing
them
of
their
faults
in
time
,
preuent
the
iudgements
of
God
,
they
do
,
through
a
false
loue
,
pull
the
wrath
of
God
vpon
them
whom
they
loue
most
dearely
.
Hee
loueth
most
naturally
,
that
hath
learned
to
loue
spiritually
:
and
hee
loueth
most
sincerely
,
that
cannot
abide
sinne
in
the
partie
beloued
,
without
some
wholesome
admonition
.
But
doe
not
manie
now
adayes
seeme
zealoussie
to
mislike
sinne
in
strangers
,
who
can
winke
at
the
same
fault
in
their
kindred
,
in
their
wiues
,
in
their
children
,
in
their
parents
?
as
if
the
diuersitie
of
persons
could
change
the
nature
of
the
sinne
.
This
blind
zeale
God
hath
punished
,
and
doth
punish
his
children
.
Isaac
did
carnally
loue
his
sonne
Esau
for
meat
,
&
for
a
peece
of
venison
.
Well
,
let
these
fleshly
zealous
men
lay
to
their
heart
the
blinde
affection
of
Heli
,
Now
whereas
many
haue
great
courage
to
rebuke
such
as
either
cannot
gainsay
them
,
Out
of
this
may
issue
another
frutit
of
holy
zeale
,
namely
when
we
are
zealous
in
their
behalfe
who
can
neuer
recompence
vs
againe
,
and
that
in
defending
their
right
against
oppressors
that
are
craftier
&
mightier
then
they
.
Thus
Iob
deliuered
the
poore
that
cried
,
the
fatherlesse
and
him
that
had
none
to
helpe
him
.
He
was
the
eyes
to
the
blinde
,
and
feet
to
the
lame
,
at
whose
hands
no
reward
was
to
be
looked
for
.
Another
most
excellent
and
glorious
propertie
of
pure
zeale
is
,
Heere
is
an
excellent
and
infallible
difference
betweene
godly
zeale
and
fleshly
heat
,
viz
when
our
anger
for
our
brothers
falling
doth
not
feed
it self
vpon
the
party
,
because
of
our
wrath
,
but
vpon
his
sinne
,
because
of
our
zeale
;
we
still
retaining
a
tender
affection
towards
the
person
of
the
offender
.
When
our
Sauiour
Christ
went
about
to
heale
the
man
that
had
the
withered
hand
,
the
Pharises
that
stood
by
murmured
,
because
hee
would
heale
on
the
Sabbath
day
:
herevpon
it
is
said
,
that
he
looked
about
him
angerlie
,
&
yet
it
is
added
,
that
he
sorrowed
for
the
hardnes
of
their
harts
.
Marke
here
in
this
notable
example
,
Marke
this
in
all
the
Prophets
from
time
to
time
,
as
in
Isay
,
Ieremie
,
Ezekiel
,
Daniel
,
&c:
whether
they
did
not
vtter
their
message
in
heauinesse
of
spirit
:
and
when
they
most
threatned
the
people
for
their
sinnes
,
obserue
if
they
were
not
most
grieued
and
feared
,
least
they
should
be
executed
vpon
them
.
This
is
a
blessed
temperature
,
thus
to
mingle
griefe
with
zeale
:
but
that
is
an
ouer-reaching
zeale
,
that
feedeth
more
on
the
person
then
on
the
sinne
.
Wherefore
wee
must
craue
this
speciall
grace
at
the
hand
of
God
by
prayer
,
to
be
gouerned
by
a
right
zeale
,
and
that
we
may
trulie
discerne
the
difference
betweene
fretting
anger
,
and
pining
zeale
.
Which
if
all
sorts
of
men
would
labour
for
,
receiuing
this
rule
in
iudgement
,
and
obseruing
it
in
practise
,
it
would
breede
a
great
deale
more
conscience
in
ministers
,
magistrates
,
and
masters
,
when
they
are
to
admonish
their
inferiours
.
Alas
wee
see
manie
,
who
can
mangle
and
martyr
a
man
for
some
offence
,
who
neuer
learned
for
conscience
sake
to
mourne
for
those
in
firmities
,
which
so
bitterly
they
inueigh
against
in
others
.
The
Apostle
Paul
was
of
another
temper
:
I
feare
(
saith
he
)
to
the
Corinthians
,
left
when
I
come
,
my
God
abase
mee
among
you
,
and
I
shall
bewaile
many
of
them
,
which
haue
sinned
already
,
&c:
he
knew
nothing
by
himselfe
,
(
as
hee
telleth
them
in
another
place
)
yet
could
he
not
but
lament
and
be
humbled
for
their
offences
,
who
were
a
part
of
his
Apostolike
charge
.
So
Samuel
,
in
the
zeale
of
Gods
glorie
,
spares
not
flatly
to
tell
Saul
of
his
sinne
,
notwithstanding
his
great
authoritie
:
and
yet
in
loue
and
compassion
to
his
person
,
If
wee
could
keepe
this
golden
mixture
,
wee
should
stop
the
mouthes
of
the
aduersaries
,
who
accuse
vs
to
be
full
of
rancour
and
malice
,
if
wee
be
angrie
as
enemies
to
their
sinne
,
but
grieued
in
that
for
sinne
they
are
become
enemies
to
God
.
Further
,
wee
must
know
,
that
true
zeale
maketh
vs
as
willing
to
be
admonished
,
Howbeit
to
correct
the
preposterous
boldnesse
of
some
,
wee
adde
thus
much
,
that
inferiours
must
rather
aduise
than
admonish
:
aduertise
rather
then
reprehend
their
superiours
,
that
so
still
they
may
offer
their
pure
zeale
of
the
glorie
of
God
in
vnfained
humilitie
,
left
through
their
corrupt
zeale
,
they
do
not
only
not
profit
their
superiours
,
but
most
iustly
exasperate
them
against
them
.
Another
rule
is
,
that
in
pure
zeale
wee
be
patient
in
our
owne
causes
,
&
deuoure
many
priuate
iniuries
;
But
it
was
otherwise
with
Moses
:
When
anie
priuate
wrong
was
offered
vnto
him
by
the
Israelites
,
he
was
meeke
as
a
lambe
,
and
would
with
wisedome
speake
mildly
vnto
them
to
pacifie
them
,
and
pray
earnestly
vnto
God
to
pardon
them
:
but
when
they
fell
to
Idolatrie
,
and
worshipped
the
golden
calfe
,
his
wrath
waxed
hot
,
and
he
cast
the
tables
out
of
his
hands
,
and
brake
them
in
peeces
,
and
burnt
the
calfe
in
the
fire
,
and
ground
it
to
powder
,
and
made
them
drinke
of
it
,
being
strewed
vpon
the
water
;
and
after
caused
a
great
number
of
the
principall
doers
in
this
wickednesse
to
be
slaine
by
the
sword
.
This
also
is
the
commendation
of
the
Church
of
Ephesus
,
that
they
had
much
patience
,
and
yet
could
not
forbeare
those
which
were
euill
,
but
examined
them
which
said
they
were
Apostles
,
and
found
them
liars
.
This
rule
well
obserued
,
would
sow
vp
the
lips
of
the
aduersaries
,
who
though
for
a
time
they
thinke
vs
to
be
cholloricke
,
and
men
out
of
our
wits
,
madly
reuenging
our
priuate
affections
,
yet
one
day
they
should
confesse
,
that
we
sought
not
our
owne
commoditie
,
but
Gods
most
precious
glory
.
And
to
stretch
this
examination
of
our
hearts
one
degree
further
,
let
vs
beware
of
that
corruption
,
which
,
springing
from
selfe-loue
,
will
giue
vs
leaue
to
reioyce
in
good
things
,
so
long
as
they
be
in
our selues
,
but
repineth
at
the
sight
of
them
in
others
:
which
will
permit
vs
to
be
grieued
at
euill
things
in
our selues
,
and
yet
make
vs
to
reioyce
to
see
the
same
in
others
.
True
zeale
(
hauing
Gods
glory
for
the
obiect
thereof
)
loueth
good
wheresoeuer
,
and
in
whomsoeuer
it
is
:
true
zeale
hateth
sinne
wheresoeuer
and
in
whomsoeuer
.
True
zeale
loueth
friends
as
they
be
Gods
friends
:
true
zeale
hateth
aduersaries
,
so
farre
as
they
be
Gods
aduersaries
:
true
zeale
loueth
a
good
thing
in
the
most
professed
enemie
:
true
zeale
hateth
sinne
in
the
most
assured
friend
.
If
wee
be
perswaded
that
our
enemies
bee
Gods
children
,
howsoeuer
wee
disagree
in
some
particulars
,
yet
wee
must
swallow
vp
manie
priuate
iniuries
,
and
more
reioice
in
them
as
they
be
Gods
seruants
,
then
be
grieued
at
them
,
as
they
haue
iniuried
vs
.
Indeed
true
Zeale
is
most
grieued
at
the
sinnes
of
the
godly
,
because
so
much
are
their
sinnes
more
grieuous
then
the
sinnes
of
others
,
by
how
much
they
came
neerer
to
the
image
of
God
then
others
.
The
last
rule
is
,
that
wee
keepe
a
tenour
of
zeale
in
both
estates
,
Others
so
long
as
they
may
haue
credit
by
embracing
the
Gospell
,
will
seeme
to
goe
farre
;
but
when
discredit
comes
,
they
forsake
all
:
contrarie
to
the
practise
of
Dauid
,
who
saith
,
The
bandes
of
the
wicked
haue
robbed
mee
,
yet
haue
I
not
forgotten
thy
Law
.
And
againe
,
Princes
did
persecute
mee
without
cause
,
but
mine
heart
stood
in
awe
of
thy
Word
.
And
for
disgrace
hee
saith
,
I
am
small
and
despised
yet
doe
I
not
forget
thy
Word
.
Others
on
the
contrary
part
,
so
long
as
God
exerciseth
them
with
any
crosse
,
are
zealous
professours
,
who
beeing
set
aloft
,
and
comming
once
vnto
promotion
,
begin
to
grow
secure
and
carelesse
of
all
duties
towards
God
or
men
,
as
is
to
be
seene
in
the
lsraelites
from
time
to
time
.
We
see
manie
in
time
of
their
miserie
to
hee
much
humbled
;
Doe
not
many
pray
for
the
continuance
of
the
peace
of
the
Gospell
,
that
they
themselues
might
continue
in
peace
and
prosperitie
?
Doe
not
manie
mourne
in
the
aduersitie
of
the
Gospell
,
because
they
are
grieued
for
their
owne
aduersitie
!
Oh
great
corruption
of
our
hearts
!
Oh
bottomles
pit
of
hypocrisie
!
If
wee
were
ashamed
that
wee
are
no
more
grounded
on
the
word
,
and
that
wee
can
bee
no
more
holie
and
vpright
in
our
hearts
,
surely
the
Lord
will
so
gouerne
vs
;
that
he
would
not
suffer
either
prosperitie
to
quench
our
zeale
,
or
aduersitie
to
discourage
our
hearts
.
This
is
then
our
triall
herein
,
if
when
we
are
in
greatest
prosperitie
,
we
can
mourne
with
them
that
mourne
in
the
Lorde
;
and
when
wee
are
in
greatest
aduersitie
,
wee
can
reioyce
with
them
that
reioyce
in
Christ
.
This
is
a
sure
token
wee
loue
not
the
Gospell
,
nor
fauour
the
word
,
because
wee
haue
a
loue
to
prosperitie
,
neither
are
zealous
to
see
the
word
contemned
,
because
wee
haue
an
hatred
of
aduersitie
.
Daniel
concerning
outward
things
was
an
happie
man
,
as
being
neere
to
the
Crowne
:
and
yet
when
hee
saw
the
God
of
Israels
glory
to
be
defaced
,
and
his
seruants
and
seruices
to
be
trodden
vnder
foote
,
hee
could
content
himselfe
with
nothing
so
much
,
as
with
fasting
,
weeping
,
and
prayer
.
And
Paul
on
the
other
side
being
in
bonds
for
the
testimonie
of
Iesus
Christ
,
and
concerning
his
outward
man
in
a
miserable
case
,
reioyced
greatly
,
and
was
as
it
were
reuiued
when
he
heard
that
the
Gospell
flourished
,
and
that
the
faith
and
loue
of
the
Saints
was
still
continued
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A20529-e630
Notes for div A20529-e4310
Notes for div A20529-e7090
Notes for div A20529-e9090
Notes for div A20529-e11260