THREE
GODLIE
AND
FRVITFVL
SERMONS
;
The
two
first
preached
by
Maister
IOHN
DOD
:
the
last
by
Maister
ROBERT
CLEAVER
.
Whereunto
are
annexed
,
fiue
Propositions
,
or
points
of
doctrine
,
comprehended
in
three
other
Sermons
,
by
the
same
Author
.
Engraving of man with trees
Tam
Robvr
.
Tam
Robor
.
In-Colis
Arbor
Iovis
.
1610.
LONDON
,
Printed
for
WILLIAM
WELBY
,
and
are
to
be
sold
at
his
shop
in
Pauls
Church-yard
,
at
the
signe
of
the
white
Swan
.
1610.
TO
THE
RIGHT
WORSHIPFVLL
MAIster
Erasmus
Dryden
Esquier
,
grace
,
and
peace
be
multiplied
.
SIR
,
it
is
a
point
well
knowne
vnto
your
Worship
,
that
in
duties
of
absolute
necessity
we
must
regard
what
God
doth
commande
and
enioyne
,
not
what
men
doe
approue
and
like
of
:
and
that
we
must
still
offer
vp
our
seruice
in
obedience
to
the
Almighty
,
whatsoeuer
men
do
thinke
or
speake
of
vs
.
As
for
this
worke
of
publishing
the
labours
of
such
faithfull
and
painefull
Ministers
,
as
desire
rather
to
spend
their
time
in
preaching
,
than
in
writing
,
I
take
it
not
to
be
a
duty
of
that
kind
:
but
of
an
inferiour
nature
;
wherein
the
acceptance
or
disallowance
of
those
that
are
godly
wise
,
should
haue
a
great
stroke
,
either
for
incouragement
to
proceed
in
it
,
or
for
discouragement
to
desist
from
it
Herein
hauing
made
some
tryal
,
I
haue
(
through
Gods
blessing
)
found
successe
beyond
my
expectation
:
which
as
it
ministreth
vnto
me
matter
of
much
reioycing
,
in
regard
there
are
many
thousands
in
Israel
,
who
desire
and
embrace
the
sincere
and
plaine
doctrine
of
the
Gospell
;
so
doth
it
set
an
edge
on
my
desires
to
take
vp
some
vacant
houres
in
this
imployment
:
being
right
glad
,
if
by
any
meanes
I
may
be
an
helper
to
the
truth
,
and
an
instrument
of
refreshing
hunger-bittensoules
,
by
conueying
vnto
them
some
baskets
full
of
such
fragments
,
as
may
be
communicated
without
any
detriment
or
disaduantage
to
my selfe
,
or
to
any
else
.
These
Sermons
I
haue
made
bolde
to
recommend
vnto
your
fauourable
acceptance
and
patronage
,
not
onely
in
regard
of
the
interest
which
you
haue
in
them
,
and
that
incouragement
which
I
haue
often
receiued
from
your
Worship
in
businesses
of
this
nature
;
but
also
because
I
perswade
my selfe
that
your
very
countenancing
of
them
,
wil
adde
,
though
not
vnto
their
goodnesse
,
yet
vnto
their
good
esteeme
,
among
many
that
are
religiously
affected
.
I
haue
annexed
vnto
these
Sermons
,
certaine
select
points
of
doctrine
,
without
any
speciall
texts
of
Scripture
prefixed
thereunto
:
and
that
because
I
found
the
rest
of
the
doctrines
that
were
deliuered
with
those
,
either
very
briefly
handled
,
and
so
vnfit
to
be
printed
,
or
else
treated
of
in
some
of
the
Sermons
already
extant
.
And
thus
nothing
doubting
of
your
Worships
fauour
in
taking
in
good
worth
this
my
bold
attempt
,
I
leaue
you
to
the
safe
tuition
of
God
almighty
,
beseeching
him
to
enrich
you
and
yours
with
all
manner
of
corporall
and
spirituall
blessings
in
Christ
Iesus
;
and
to
adde
vnto
your
life
,
as
also
vnto
the
life
of
your
faithfull
and
gracious
yoake-fellow
,
many
happy
and
comfortable
daies
.
Your
Worships
much
indebted
,
and
in
what
I
may
,
to
be
commanded
,
IOHN
WINSTON
.
The
doctrines
of
the
first
Sermon
on
ZECHARY
12.
10.
Doct.
1.
-
THe
way
to
all
happinesse
,
is
,
to
haue
the
Spirit
of
grace
.
2
-
None
can
make
a
faithfull
prayer
without
the
assistance
of
Gods
Spirit
.
3
-
The
Spirit
of
prayer
doth
alwaies
leade
men
vnto
Christ
Iesus
.
4
-
The
due
consideration
of
Christ
his
death
,
is
a
forcible
means
to
affect
the
heart
with
godly
sorrow
.
5
-
It
is
not
sufficient
to
mourne
for
sinne
,
but
we
must
make
our
sinnes
to
be
our
greatest
sorrow
.
6
-
It
is
not
enough
for
men
to
be
religious
themselues
,
but
their
families
also
must
be
religious
.
7
-
Holy
duties
must
be
performed
in
secret
as
well
as
in
publike
.
The
doctrines
of
the
second
Sermon
on
LVKE
6.
48.
Doct.
1.
-
Hypocrites
may
goe
as
far
as
Christians
in
many
things
.
2
-
They
are
the
blessedest
hearers
of
the
word
that
are
the
best
practizers
thereof
.
3
-
Euery
man
is
in
truth
that
out
of
temptation
,
which
he
sheweth
himselfe
to
be
in
temptation
.
4
-
Of
all
fals
,
the
fall
from
religion
is
the
most
woefull
,
The
doctrines
of
the
Sermon
on
PSALME
14.
5.
Doct.
1
-
They
that
are
most
bold
in
committing
of
sinne
,
are
most
cowardly
when
dangers
doe
approach
.
2
-
God
is
alwaies
present
with
good
men
.
3
-
Mocking
is
a
grieuous
kind
of
persecution
,
4
-
The
estate
of
Gods
people
is
commonly
a
poore
and
afflicted
estate
.
5
-
True
godlinesse
is
that
which
breedes
the
quarrell
betwixt
the
wicked
and
the
godly
.
Fiue
other
select
doctrines
.
Doct.
1.
-
They
are
the
most
miserable
rebels
,
that
rebell
against
God
.
2
-
It
is
an
infallible
note
of
an
impious
person
,
to
be
vnwilling
to
heare
the
holy
word
of
God
.
3
-
The
more
holy
and
wholsome
any
doctrine
is
,
the
more
grieuous
to
wicked
sinners
.
4
-
Our
wretched
nature
is
neuer
so
forward
vnto
any
thing
as
vnto
that
which
is
euill
.
5
-
All
the
sorrowes
of
Gods
children
shall
end
in
ioy
.
The
Printer
to
the
Reader
.
Note
that
the
diuision
of
these
fiue
Popositions
,
into
three
Sermons
,
was
mistaken
by
the
Printer
,
not
purposed
by
the
Author
.
THE
FIRST
SERMON
,
VPON
the
twelfth
of
Zechariah
.
ZECH.
12.
ver.
10.
11
,
&c.
Vers.
10.
And
I
will
powre
vpon
the
house
of
Dauid
,
and
vpon
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
and
of
prayers
,
and
they
shall
looke
vpon
mee
whom
they
haue
pierced
;
and
they
shall
lament
for
him
,
as
one
that
mourneth
for
his
onely
Sonne
,
and
be
sory
for
him
,
as
one
is
sory
for
his
first
borne
.
11
In
that
day
shall
there
be
a
great
mourning
in
Ierusalem
,
as
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddo
.
12
And
the
land
shall
bewaile
euery
family
apart
,
the
family
of
the
house
of
Dauid
apart
,
and
their
wiues
apart
;
the
family
of
the
house
of
Nathan
apart
,
and
their
wiues
apart
.
13
The
family
of
the
house
of
Leui
apart
,
and
their
wiues
apart
;
the
family
of
Shimei
apart
,
and
their
wiues
apart
.
14
All
the
families
that
remaine
,
euery
family
apart
,
and
their
wiues
apart
.
IN
the
eight
&
ninth
verses
of
this
Chapter
is
set
downe
a
gracious
promise
of
God
,
made
vnto
the
church
,
which
should
be
in
the
time
of
the
Gospell
(
for
that
is
meant
by
the
inhabitants
of
Ierusalem
.
)
Which
promise
is
this
,
that
he
that
is
feeble
among
them
:
that
is
,
the
weakest
Christian
that
made
conscience
of
the
meanes
of
his
saluation
,
in
that
day
should
be
as
Dauid
:
that
is
,
equall
to
the
most
excellent
in
the
time
of
the
law
in
sundry
respects
:
and
the
house
of
Dauid
:
that
is
,
the
excellenter
sort
of
Christians
,
should
be
as
Gods
house
,
and
as
the
Angell
of
the
Lord
before
them
.
The
Prophet
could
not
find
any
holy
man
,
with
whom
he
might
fitly
compare
them
,
and
therefore
he
saith
,
that
they
should
be
like
the
Angell
of
the
couenant
Christ
Iesus
,
which
went
before
the
Israelites
in
the
wildernesse
to
guide
and
gouerne
them
.
Then
hee
goeth
on
and
telleth
vs
,
that
after
the
Lord
hath
shewed
this
mercy
vnto
his
Church
,
He
will
seeke
to
destroy
all
nations
that
come
against
Ierusalem
;
that
is
,
all
the
enimies
that
doe
oppose
themselues
vnto
his
people
,
and
endeauour
to
hinder
his
good
worke
in
them
,
and
for
them
.
Now
when
it
is
said
that
he
will
seeke
to
destroy
them
,
the
meaning
is
,
that
as
he
hath
a
resolution
to
ouerthrow
them
,
so
he
will
prouide
meanes
whereby
it
shall
be
effected
.
Then
further
in
the
tenth
verse
he
setteth
downe
the
meanes
how
his
people
should
bee
brought
to
such
excellencie
.
I
wil
powre
vpon
the
house
of
Dauid
,
and
vpon
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
,
&c.
Signifying
that
he
would
vouchsafe
vnto
his
Church
vnder
the
Gospell
a
more
plentifull
measure
of
his
Spirit
,
that
as
they
should
haue
more
excellent
,
and
cleere
,
and
powerfull
meanes
;
so
they
should
finde
a
greater
blessing
vpon
the
vse
of
those
meanes
:
that
whereas
vnder
the
law
,
they
had
but
drops
of
grace
,
distilling
easily
&
by
little
and
little
,
now
they
should
haue
whole
buckets
full
,
as
it
were
;
yea
whole
flouds
of
grace
powred
downe
vpon
all
sorts
of
Gods
seruantes
.
By
the
Spirit
of
grace
,
is
meant
the
Spirit
of
adoption
,
and
of
regeneration
;
so
called
,
both
because
it
is
giuen
out
of
Gods
free
grace
and
fauour
,
as
also
because
it
worketh
grace
and
goodnesse
in
all
such
as
are
endued
therewith
:
this
Spirit
is
further
described
by
a
speciall
effect
,
viz.
that
it
is
a
Spirit
of
prayers
.
Till
such
time
as
men
are
made
partakers
hereof
,
they
may
vse
many
words
of
prayer
,
but
they
are
altogether
idle
and
vaine
;
fruites
of
their
flesh
,
and
not
of
their
faith
;
such
as
they
haue
great
cause
to
be
humbled
for
,
and
no
reason
at
all
to
be
comforted
in
:
but
when
once
they
haue
this
Spirit
put
into
their
hearts
,
they
can
call
vppon
the
Lord
in
an
acceptable
and
comfortable
manner
.
Then
next
is
shewed
whither
this
Spirit
leadeth
them
;
to
wit
,
vnto
Christ
.
They
shall
looke
on
him
,
whom
they
haue
pierced
.
When
men
begin
to
pray
in
a
religious
and
conscionable
manner
,
they
disclaime
all
fleshly
helps
and
hopes
,
and
betake
themselues
vnto
their
Sauiour
,
whom
they
haue
pierced
by
their
sinnes
:
for
it
cannot
properly
bee
saide
,
that
the
Scribes
and
Pharises
,
or
Iudas
,
or
the
high
Priests
,
or
the
Romanes
,
did
put
Christ
to
death
,
they
being
but
instruments
thereof
;
but
the
iniquities
of
Gods
elect
did
the
fact
,
and
they
were
indeed
the
true
and
principall
cause
,
that
brought
vpon
the
Sonne
of
God
all
manner
of
affliction
,
and
persecution
,
and
execution
it selfe
.
In
the
next
place
it
is
said
,
that
when
his
children
shall
looke
vpon
him
,
They
shall
lament
for
him
,
or
ouer
him
,
or
concerning
him
:
(
all
comes
to
one
reckoning
.
)
As
soone
as
they
see
what
euils
,
and
miseries
,
they
haue
brought
vpon
Christ
Iesus
,
by
their
transgressions
,
and
how
odious
their
offences
are
,
which
could
be
healed
by
no
other
medicine
,
but
by
the
precious
bloud
of
the
immaculate
lambe
of
God
:
the
due
consideration
hereof
will
cause
them
to
bee
troubled
and
grieued
at
the
very
heart
.
Which
griefe
is
set
out
,
by
two
speciall
circumstances
;
two
wit
,
by
the
greatnesse
of
it
,
and
by
the
truth
of
it
.
The
greatnesse
thereof
is
declared
by
two
comparisons
,
which
yet
are
inferiour
and
lesse
then
the
thing
it selfe
.
For
the
first
comparison
,
it
is
said
,
That
they
should
lament
for
him
,
as
one
that
mourneth
for
his
only
sonne
,
and
be
sorry
,
as
one
is
sorry
for
his
first
borne
.
If
parents
haue
many
children
,
yet
it
will
much
grieue
them
to
part
with
any
of
them
:
but
if
they
haue
but
one
onely
sonne
,
who
is
likely
to
be
the
heire
of
the
family
,
and
they
lose
him
,
and
so
are
disappointed
of
their
hope
,
then
they
vsually
mourne
with
an
exceeding
bitter
lamentation
,
as
the
woman
of
the
cittie
of
Nain
did
for
the
death
of
her
onely
son
.
Luke
7.
11.
Such
(
the
holy
Ghost
saith
)
shall
be
the
sorrow
of
all
true
penitent
persons
,
when
they
apprehend
the
multitude
and
grieuousnesse
of
their
sinnes
,
whereby
they
haue
slaine
the
Lord
of
life
.
The
second
comparison
,
here
vsed
to
expresse
the
measure
of
their
sorrow
,
is
taken
from
the
example
of
the
Iewes
,
who
when
their
godly
and
worthy
king
Iosiah
was
slaine
in
the
valley
of
Megiddo
neere
Hadadrimmon
,
in
fighting
against
Pharoah
Necho
,
king
of
Aegipt
,
they
lamented
for
him
very
2.
Chron.
35.
bitterly
:
and
not
onely
the
common
people
who
haue
not
so
good
a
gouernement
of
their
affections
,
mourned
for
him
,
but
Ieremiah
the
Prophet
also
,
and
others
of
the
best
sort
of
men
and
women
,
tooke
this
losse
exceedingly
to
heart
,
as
seeing
in
the
death
of
Iosiah
,
the
death
and
ruine
both
of
Church
and
common
wealth
.
In
which
regard
it
was
set
downe
as
an
ordinance
,
that
they
should
haue
set
times
of
mourning
,
for
that
affliction
which
befell
them
through
his
death
;
and
such
(
saith
the
Prophet
)
shall
bee
the
lamentation
of
those
that
attaine
to
the
sight
and
sence
of
their
sinnes
,
whereby
they
haue
slaine
the
Lord
Christ
Iesus
.
verse
11.
Hauing
thus
set
forth
the
greatnesse
of
their
sorrow
,
he
commeth
in
the
next
place
to
expresse
the
soundnesse
thereof
:
The
land
shall
bewaile
euery
family
apart
,
&c.
Not
in
the
publicke
assemblies
alone
,
where
the
teares
of
one
may
draw
on
the
teares
of
another
,
and
so
their
mourning
be
either
naturall
for
company
,
or
hypocriticall
for
vaine
glory
:
but
he
saith
,
that
euery
family
should
weepe
apart
,
and
in
priuate
;
yea
not
onely
the
seuerall
families
,
but
particular
persons
,
yea
those
that
were
most
neerely
lincked
together
,
viz.
the
husband
and
the
wife
,
should
bee
separated
in
this
worke
of
humiliation
,
and
not
content
themselues
to
pray
and
bewaile
their
sinnes
one
with
another
,
but
take
some
time
each
of
them
to
performe
this
dutie
in
secret
;
and
if
they
that
are
so
inward
one
with
another
should
lament
apart
,
much
more
others
,
that
are
further
off
one
from
another
.
By
the
house
of
Dauid
is
meant
(
as
was
before
shewed
)
the
excellenter
sort
of
Christians
;
and
the
like
is
signified
by
the
house
of
Nathan
,
who
was
the
son
of
Dauid
,
of
whom
Christ
came
:
(
for
the
family
of
Salomon
was
wholy
extinguished
.
)
By
the
house
of
Leui
,
is
meant
the
ordinary
sort
of
the
Leuites
;
and
as
for
the
family
of
Shimei
,
it
was
one
of
the
principall
families
of
Leui.
Whence
we
may
obserue
,
that
all
families
without
exception
are
tyed
to
this
worke
,
and
ought
iointly
and
seuerally
to
performe
the
same
.
None
are
so
good
but
they
must
weepe
for
their
sinnes
in
secret
,
and
pray
for
the
continuance
&
increase
of
their
goodnesse
:
and
as
it
is
not
needlesse
for
the
best
,
so
neither
is
it
bootlesse
for
the
meanest
,
but
whosoeuer
doth
so
,
shall
haue
a
fountaine
of
grace
opened
vnto
him
,
whereby
all
his
iniquities
shall
be
washed
away
.
The
drift
then
of
these
words
(
we
see
)
is
,
to
manifest
and
expresse
the
great
goodnesse
of
God
towards
his
seruants
,
in
the
time
of
the
Gospel
;
and
here
is
shewed
,
-
1
First
,
what
gift
he
wil
bestow
vpon
them
,
viz.
aboundance
of
his
holy
Spirit
.
-
2
Secondly
,
the
good
vse
that
they
will
make
of
it
,
which
is
two-fold
.
-
1
First
,
they
will
betake
themselues
vnto
faithfull
prayer
,
and
by
the
eye
of
faith
looke
vnto
Christ
,
through
whom
both
they
and
their
prayers
must
be
accepted
.
-
2
Secondly
,
they
wil
grow
to
a
maruailous
great
loathing
and
dislike
of
their
sinnes
,
and
sorrow
for
the
same
;
which
is
declared
by
two
maine
circumstances
,
viz.
-
1
The
greatnesse
thereof
,
which
is
illustrated
by
two
comparisons
.
-
2
The
soundnesse
thereof
,
both
which
are
more
fully
laid
open
in
that
which
goes
before
Thus
much
concerning
the
meaning
and
order
of
the
words
:
now
let
vs
consider
of
such
instructions
as
may
thence
arise
for
our
learning
.
Vers.
11.
[
And
I
will
powre
vpon
the
house
of
Dauid
,
&c.
the
Spirit
of
grace
&c.
]
In
that
the
Lord
hauing
promised
,
that
his
Church
shall
be
brought
to
wonderfull
excellencie
,
doth
set
downe
this
as
the
meanes
whereby
he
will
effect
it
,
that
they
shall
haue
the
Spirit
in
great
plenty
powred
downe
vpon
them
,
this
shall
be
the
doctrine
,
That
the
way
to
all
happinesse
and
blessednesse
,
is
to
haue
the
Doct.
1
The
Spirit
of
God
is
the
author
of
all
happinesse
.
Spirit
of
grace
bestowed
vpon
vs
.
Whosoeuer
hath
not
this
,
though
he
be
neuer
so
great
in
the
world
,
he
is
altogether
wretched
and
miserable
,
subiect
to
the
curse
of
God
,
and
to
continuall
vexations
,
and
discontentments
:
and
on
the
other
side
,
whosoeuer
hath
this
holy
Spirit
dwelling
in
his
heart
,
is
an
happy
and
blessed
man
,
though
hee
be
neuer
so
much
deiected
and
cast
downe
through
outward
afflictions
and
tribulations
.
This
point
is
euident
in
the
prophecy
of
Isaiah
,
Isa.
32.
13.
14.
&c.
where
it
is
shewed
,
that
so
long
as
the
Spirit
of
God
is
withheld
from
men
,
they
haue
grieuous
ruines
,
and
desperate
decaies
among
them
,
and
they
still
go
from
ill
to
worse
,
being
ill
without
,
and
ill
within
:
but
how
long
doth
this
continue
?
Vntill
the
Spirit
be
powred
vpon
them
from
aboue
.
And
what
then
?
The
wildernesse
shall
become
a
fruitfull
field
;
That
is
,
those
men
and
woemen
that
were
like
a
wildernesse
before
,
bringing
foorth
nothing
but
brambles
and
bryars
,
nothing
but
pride
and
worldlinesse
,
and
such
like
fruites
of
the
flesh
,
euen
those
men
and
women
shall
be
as
a
fruitfull
field
,
being
beautified
and
adorned
with
the
vertues
of
Christ
,
and
with
the
graces
of
his
Spirit
;
and
not
onely
so
,
but
likewise
enriched
,
with
all
good
prosperity
,
which
the
Lord
seeth
needefull
for
them
.
Reasons
.
Now
the
reasons
why
the
Spirit
maketh
men
so
happy
,
are
these
.
Reason
1
First
,
because
it
doth
mortifie
and
crucifie
the
flesh
;
that
is
,
originall
corruption
,
with
all
the
lusts
Rom.
8.
13.
and
fruites
thereof
.
It
doth
not
lye
still
where
it
is
,
suffering
the
soule
of
the
party
to
be
vnder
the
dominion
of
sinne
;
but
it
abateth
and
consumeth
it
by
little
and
little
,
till
at
length
his
soule
and
body
be
as
cleare
from
sinne
,
as
Adams
was
before
his
fall
.
So
that
looke
how
the
Israelites
did
by
degrees
weare
and
wast
the
Canaanites
out
of
the
land
,
till
it
was
wholly
brought
in
subiection
vnto
them
:
so
doth
the
holy
Ghost
destroy
and
root
out
the
enemies
of
our
soules
;
not
making
them
tributarie
,
as
Ioshua
did
some
of
the
cursed
Canaanites
,
but
spoyling
them
of
their
strength
by
little
and
little
,
and
at
length
vtterly
consuming
them
,
so
that
they
shall
haue
no
place
at
all
within
vs
.
And
as
it
killeth
Eph.
2.
1.
sinne
,
so
it
quickeneth
the
dead
soule
,
and
maketh
the
whole
man
apt
and
fit
for
euery
good
worke
.
Rom.
8.
11.
That
Spirit
which
raised
vp
Christ
Iesus
from
a
naturall
death
,
doeth
also
raise
vs
vp
from
the
death
of
sinne
,
to
the
life
of
grace
:
and
putteth
more
1
Ioh.
4.
4.
spirituall
strength
into
vs
,
then
the
flesh
,
the
world
and
the
diuell
can
bring
against
vs
.
Reason
2
Furthermore
in
the
third
Chapter
of
the
second
to
the
Corinthians
,
there
are
three
speciall
reasons
to
shew
the
happinesse
of
him
that
is
endued
with
Gods
Spirit
:
the
first
whereof
is
this
;
That
whereas
all
men
naturally
are
like
the
Iewes
,
who
(
as
it
is
there
said
)
when
they
come
to
the
meanes
of
saluation
,
haue
a
veile
vpon
their
mindes
,
so
that
2.
Cor.
they
can
see
nothing
to
saue
their
soules
,
to
further
3.
14.
their
repentance
,
to
cause
them
to
beleeue
in
Christ
Iesus
,
and
to
place
their
hope
,
and
happinesse
in
him
:
as
soone
as
euer
the
Spirit
of
grace
entreth
into
them
,
this
blindnesse
of
minde
and
hardnesse
of
heart
is
remoued
;
and
then
they
are
enabled
soundly
to
vnderstand
,
and
truely
to
apply
the
word
preached
vnto
their
owne
soules
.
Verse
16.
Againe
,
it
is
said
in
the
selfe
same
place
,
That
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
Vers
.
17.
Till
such
time
as
that
doth
set
men
free
,
they
are
held
fast
in
the
cordes
and
chaines
of
inquity
,
and
are
miserable
slaues
vnto
the
vilest
slaue
that
is
,
euen
vnto
Satan
himselfe
(
who
is
an
Apostata
,
and
a
reprobate
▪
)
and
in
the
most
wretched
slauerie
that
can
be
imagined
,
viz.
to
serue
sinne
in
the
lusts
thereof
;
and
(
which
is
the
most
grieuous
of
all
the
rest
)
they
shall
haue
the
worst
wages
that
may
be
,
euen
the
curse
and
vengeance
of
God
,
while
they
liue
,
and
eternall
damnation
of
body
and
soule
after
they
are
dead
.
Now
when
the
Spirit
of
Christ
taketh
possession
of
vs
,
it
causeth
vs
to
disclaime
the
seruice
of
Satan
,
and
to
become
seruants
vnto
the
liuing
God
;
it
filleth
vs
full
of
Rom.
6.
good
meditations
,
of
holy
desires
,
and
spirituall
affections
;
it
furnisheth
vs
with
ability
to
performe
the
duties
of
religion
,
and
of
our
callings
;
and
in
a
word
,
it
maketh
vs
willing
and
able
both
to
doe
all
manner
of
good
,
and
to
resist
all
manner
of
euill
.
So
that
after
we
haue
receiued
the
holy
Ghost
into
our
heartes
,
wee
shall
not
say
:
This
is
my
nature
and
I
cannot
doe
otherwise
:
but
with
the
Apostle
Paul
▪
I
can
doe
all
things
through
Christ
that
strengtheneth
mee
:
I
will
neuer
be
in
bondage
vnto
my
corruptions
any
more
;
for
grace
shall
haue
the
vpper
hand
of
nature
,
and
the
Spirit
shall
maister
the
flesh
,
and
get
the
better
of
it
.
Lastly
,
it
is
added
in
the
same
place
,
that
by
vertue
of
the
Spirit
wee
see
the
glory
of
Christ
in
the
Gospell
,
and
are
changed
into
his
image
,
from
glory
to
glory
;
that
is
from
one
measure
of
knowledge
and
holinesse
into
another
.
verse
16.
Wee
would
thinke
no
price
too
great
to
be
giuen
for
such
a
looking-glasse
,
as
would
make
one
that
is
deformed
to
become
beautifull
by
the
very
beholding
thereof
:
how
much
then
should
we
esteeme
the
holy
word
of
God
,
which
(
through
the
operation
of
the
Spirit
)
is
made
effectuall
,
not
to
change
the
naturall
visage
(
which
is
a
smaller
matter
)
but
to
alter
the
forme
and
shape
of
the
soule
▪
&
to
make
it
very
beautifull
and
amiable
in
the
sight
of
God
and
of
his
holy
Angels
,
which
was
before
time
a
most
vgly
and
deformed
creature
?
This
must
needes
be
a
maruailous
great
benefite
;
for
if
the
defacing
of
Gods
Image
be
the
cause
of
all
our
woe
,
then
the
repairing
thereof
must
of
necessity
be
the
cause
of
all
our
happinesse
.
A
fift
reason
why
their
state
is
so
happy
that
are
endued
with
Gods
spirit
,
is
,
because
that
is
it
which
comforteth
and
strengtheneth
them
in
all
their
temptations
and
troubles
.
Those
that
are
destitute
of
this
holy
comforter
,
when
aduersity
lighteth
vpon
them
,
do
either
fret
or
faint
;
either
fall
to
murmuring
,
or
to
desperation
:
but
those
that
haue
their
hearts
replenished
with
the
holy
Ghost
,
doe
then
most
strongly
reioyce
,
when
tribulations
and
miseries
lye
most
heauily
vpon
them
:
as
the
Apostles
when
they
were
most
grieuously
persecuted
,
are
said
then
to
be
filled
with
the
holy
Ghost
.
And
Acts.
4.
31.
what
of
that
?
Then
they
reioyced
that
they
were
counted
Acts
5.
41.
worthy
to
suffer
rebuke
for
Christ
his
name
.
And
as
Pauls
sufferings
did
abound
,
so
did
his
consolations
2
Cor.
●
.
5.
in
Christ
abound
also
.
So
that
when
comfort
is
comfort
indeed
,
and
when
life
it selfe
would
go
vnlesse
comfort
came
,
then
doth
the
holy
Ghost
most
plenteously
refresh
the
heart
with
inward
ioy
and
contentment
:
according
to
that
saying
of
the
Apostle
Peter
;
Now
for
a
season
yee
are
in
heauinesse
,
1.
Pet.
16.
8.
and
yet
reioyce
with
ioy
vnspeakeable
and
glorious
.
Hitherto
the
reasons
alledged
haue
tended
chiefely
to
this
,
euen
to
shew
what
good
the
Spirit
of
grace
bringeth
vnto
our selues
.
Now
further
,
there
is
a
sixt
reason
for
the
confirmation
of
this
poynt
,
which
is
,
that
it
doth
also
make
vs
exceeding
profitable
vnto
others
;
which
is
a
very
great
addition
vnto
our
blessednesse
.
All
the
wit
,
&
learning
,
and
art
in
the
world
,
cannot
make
a
man
to
bee
a
constant
and
conscionable
doer
of
good
,
but
Gods
spirit
alone
must
doe
that
:
and
therefore
goodnesse
is
set
downe
as
a
fruit
thereof
.
Gal
5.
22.
And
in
the
sixth
chapter
of
that
Epistle
,
ver.
1.
the
Apostle
saith
;
If
any
man
be
ouertaken
by
any
offence
,
ye
that
are
spiritual
restore
such
a
one
;
not
ye
that
are
wittie
or
learned
,
&c.
For
no
man
can
be
a
good
Physitian
vnto
others
,
but
he
that
hath
first
wrought
a
cure
vpon
his
owne
soule
;
in
which
2
Cor.
1.
4.
regard
the
Apostle
Paul
saith
:
Wee
are
able
to
comfort
others
with
the
consolations
wherwith
we
our selues
haue
bene
comforted
.
Looke
then
who
is
most
spirituall
,
and
we
shall
finde
that
he
doth
alwayes
most
good
.
Therefore
was
it
,
that
when
the
Apostles
were
to
conuert
the
whole
world
,
and
to
batter
downe
hell
gates
vpon
Sathans
head
,
they
had
the
Spirit
plentifully
powred
down
vpon
them
;
which
filled
them
so
full
of
heauenly
wisdome
,
and
courage
,
Acts.
2.
and
zeale
,
that
they
did
that
which
all
the
Kings
and
Monarches
of
the
earth
could
neuer
haue
effected
by
all
their
power
and
policy
.
So
also
when
Christ
was
to
do
the
greatest
good
that
euer
any
creature
did
,
the
Lord
saith
,
that
his
Spirit
shall
rest
vpon
him
:
and
thereby
was
he
fitted
to
go
through
with
the
great
worke
of
our
redemption
.
Isa.
11.
1.
For
(
as
it
is
in
that
place
)
the
Spirit
of
the
Lord
is
a
Spirit
[
of
wisdome
and
vnderstanding
]
making
those
that
haue
it
to
be
of
a
sound
iudgement
,
and
able
to
search
into
the
hidden
things
of
God
:
[
a
Spirit
of
counsel
]
to
guide
and
direct
them
[
and
of
power
]
to
strengthen
and
confirme
them
,
though
they
were
neuer
so
feeble
and
weake
:
[
a
Spirit
of
knowledge
and
of
the
feare
of
the
Lord
]
to
make
such
as
are
indued
therewith
,
prudent
in
his
feare
,
as
there
the
Prophet
speaketh
.
Now
seeing
it
is
cleare
by
these
reasons
,
that
the
hauing
of
this
holy
Spirit
is
the
way
to
al
happines
:
Vse
1
First
of
all
,
this
may
serue
for
the
iust
reproofe
of
those
that
would
faine
liue
happily
and
comfortably
,
and
yet
neuer
had
any
feruent
longing
,
nor
made
any
earnest
request
for
Gods
Spirit
,
and
the
graces
thereof
:
they
plainly
manifest
themselues
to
be
ignorant
and
carnall
persons
,
that
do
not
yet
know
what
true
happinesse
meanes
.
Secondly
,
here
are
those
much
more
sharply
to
be
rebuked
,
who
thinke
it
best
not
to
be
led
by
the
Spirit
,
but
rather
by
the
lusts
of
the
flesh
,
and
the
lusts
of
the
eyes
;
imagining
in
their
folly
and
madnesse
,
that
if
they
can
heape
together
a
great
deale
of
wealth
,
&
aduance
themselues
&
theirs
to
great
places
in
the
world
,
then
they
shal
be
happy
men
,
&
leade
a
merry
&
cheerefull
life
:
albeit
they
neuer
take
any
care
,
nor
vse
any
endeuour
to
get
the
spirit
of
grace
into
their
hearts
,
but
rather
think
them
to
be
out
of
their
wits
that
labour
to
be
spirituall
.
Wil
these
men
know
what
their
estate
is
?
the
Apostle
telleth
them
:
If
any
man
haue
not
the
Spirit
of
Rom.
8.
9.
Christ
,
the
same
is
not
his
:
and
if
he
be
not
his
,
he
is
for
the
present
▪
a
bond-slaue
of
Sathan
,
and
in
the
state
of
a
reprobate
;
and
if
such
can
be
happy
men
,
2
Cor.
13.
then
are
they
happy
,
otherwise
not
.
If
it
were
possible
that
for
their
outward
condition
of
life
they
could
be
equall
vnto
Adam
in
paradise
,
yet
must
they
needs
be
very
miserable
as
he
was
,
when
the
spirit
of
God
was
taken
from
him
;
it
was
not
the
garden
of
Eden
that
could
then
yeeld
him
contentment
,
but
he
was
in
farre
greater
misery
and
perplexity
in
that
place
then
many
theeues
are
in
the
dungeon
,
or
vpon
the
gallowes
,
when
they
are
ready
to
be
turned
ouer
.
He
that
hath
the
spirit
of
God
as
Paul
had
,
shall
finde
a
heauen
in
prison
,
in
sickenesse
,
in
death
it selfe
:
whereas
he
that
hath
it
not
,
shall
finde
a
hell
,
though
he
liued
in
as
good
a
place
as
the
very
paradise
of
God
was
.
Thirdly
,
here
is
an
vse
of
instruction
,
viz.
that
we
should
search
and
try
whether
we
haue
the
Spirit
or
not
:
for
it
is
not
a
matter
of
small
consequence
,
but
such
as
neerely
concerneth
vs
.
If
then
we
would
be
resolued
of
this
point
,
let
How
wee
may
discerne
whether
we
haue
the
spirit
or
not
.
Gal.
5.
17.
vs
first
examine
,
whether
there
be
in
vs
that
continuall
warre
and
conflict
(
mentioned
Gal.
5.
17.
)
betweene
the
flesh
and
the
Spirit
,
which
all
godly
men
doe
finde
and
feele
in
themselues
more
or
lesse
:
for
as
the
Apostle
there
speaketh
,
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
.
Now
this
combat
is
generall
throughout
all
the
powers
and
faculties
of
the
soule
,
as
(
to
giue
instance
in
the
chiefe
of
them
:
)
First
in
the
vnderstanding
part
,
there
is
a
conflict
betweene
carnall
reason
,
&
the
iudgment
rightly
informed
by
Gods
word
;
as
in
this
particular
:
A
good
man
is
railed
vpon
,
and
vnderseruedly
traduced
,
and
vilified
;
in
this
case
reason
will
thus
play
its
part
:
Why
should
you
beare
it
at
his
hand
,
are
not
you
his
better
?
haue
you
not
him
at
an
aduantage
?
why
should
you
not
take
him
downe
,
and
giue
him
as
good
as
he
brings
?
Nay
(
saith
the
Spirit
)
you
must
not
render
euill
for
euill
,
but
rather
ouercome
euill
with
Rom.
12.
Matth.
5.
goodnesse
,
and
blesse
them
that
curse
you
,
and
pray
for
such
as
hate
you
&
persecute
you
in
word
or
deed
:
they
haue
too
much
fire
in
them
already
,
&
therfore
do
not
you
adde
more
fuell
thereunto
,
lest
the
flame
be
redoubled
;
but
rather
cast
water
vpon
it
,
that
it
may
be
extinguished
.
Thus
doth
the
Spirit
bring
the
weapons
of
God
to
subdue
the
flesh
,
euen
as
the
flesh
doth
come
armed
with
the
weapons
of
the
Diuell
to
resist
the
Spirit
.
Indeede
there
is
many
times
in
vnregenerate
persons
,
a
fight
betwixt
carnall
reason
and
their
naturall
conscience
;
but
that
is
not
generall
throughout
all
the
powers
of
the
soule
,
neither
doth
it
extend
it selfe
vnto
the
motions
&
inclinations
that
are
euil
,
to
curbe
&
represse
them
;
nor
breede
humility
and
pouerty
of
spirit
,
in
the
parties
in
whom
it
is
found
,
and
so
driue
them
to
the
Lord
to
craue
aide
and
strength
from
him
to
subdue
t●e●
corrup●●●ns
:
but
these
checks
of
the
naturall
cons●i●n●e
doe
rather
make
men
more
fierce
and
froward
,
and
at
length
more
violent
and
outragious
in
s●●ning
,
especially
if
they
haue
bene
occasioned
either
by
the
hearing
of
the
terrible
curse
of
the
law
,
den●unced
against
them
in
the
publicke
ministery
;
or
by
the
faithfull
dealing
of
some
Christian
friend
,
which
hath
throughly
applied
the
threatnings
of
the
word
vnto
their
drowsie
consciences
,
wherewith
they
were
moued
for
the
time
,
but
afterwards
returne
to
their
vomit
againe
:
then
(
I
say
)
they
wil
be
much
more
boisterous
in
their
sinfull
courses
then
euer
they
were
before
.
And
as
there
is
a
conflict
in
the
vnderstanding
part
,
so
is
there
the
like
in
the
affections
:
for
the
flesh
is
ready
to
draw
them
vnto
pride
&
enuy
,
and
vncleannes
,
and
couetousnes
,
&c.
But
the
Spirit
stirreth
&
moueth
them
vnto
better
things
,
shewing
withall
that
those
forenamed
vices
will
harden
the
heart
,
make
it
vnfit
for
prayer
,
or
thankesgiuing
,
or
any
such
spirituall
exercise
;
and
in
the
end
will
bring
manie
bitter
troubles
and
afflictions
vpon
those
that
let
them
to
haue
sway
and
dominion
in
their
soules
:
all
which
euil
inconueniences
we
shall
escape
if
our
affections
be
heauenly
and
spirituall
,
and
set
on
their
right
obiects
.
So
likewise
in
the
will
this
fight
will
appeare
,
wheresoeuer
true
sanctification
is
begun
.
For
the
flesh
wil
be
vnwilling
to
pray
,
to
heare
,
to
meditate
,
to
conferre
;
and
in
a
word
,
as
any
duty
tendeth
more
to
the
crucifying
of
the
lusts
thereof
,
so
will
it
be
more
auerse
therefrom
,
and
more
prone
to
delay
and
to
put
off
the
performance
thereof
.
But
the
regenerate
part
is
contrarily
disposed
,
and
chearefully
embraceth
that
which
is
good
,
though
it
be
clogged
and
hindered
in
the
performance
of
the
same
:
setting
down
this
for
a
certaine
truth
,
that
the
more
painfull
any
seruice
is
,
the
more
gainfull
it
is
;
that
though
we
begin
our
prayers
in
heauinesse
,
yet
we
may
end
in
gladnesse
;
that
the
more
vntractable
and
vntoward
the
flesh
is
,
the
more
glorious
our
conquest
is
▪
if
we
can
get
the
maistery
of
it
,
and
bring
it
into
Gods
presence
;
and
that
if
we
cannot
do
as
well
as
we
would
,
yet
if
we
do
as
well
as
we
can
,
we
shall
be
accepted
and
blessed
of
the
Lord
:
and
by
the
sight
and
sense
of
our
manifold
failings
,
grow
more
humble
and
lowly
in
our
owne
eyes
,
and
more
pittifull
and
gentle
towards
others
.
And
lastly
for
the
memory
,
before
their
conuersion
,
Gods
owne
children
are
prone
to
remember
iniuries
and
vnkindnes
which
others
haue
offered
vnto
them
,
and
to
forget
such
as
they
haue
offered
vnto
others
;
they
can
hold
fast
all
such
things
as
will
further
corrupt
them
,
but
they
let
slip
whatsoeuer
may
benefite
and
helpe
them
in
good
and
holy
courses
:
but
after
their
regeneration
the
case
is
altered
with
them
:
for
them
they
striue
to
disburden
their
memories
of
all
things
that
may
hurt
them
,
and
to
retaine
onely
such
matters
as
may
make
them
more
humble
,
and
mercifull
,
and
thankfull
.
This
spirituall
fight
in
the
inward
man
is
a
most
infallible
marke
of
the
spirit
of
grace
,
which
is
the
rather
to
bee
noted
,
because
many
of
Gods
seruants
through
ignorance
take
it
to
be
quite
contrary
.
We
finde
(
say
they
)
such
a
deale
of
carnall
reason
,
so
many
sinfull
affections
and
lusts
,
and
such
vnwillingnesse
and
vnfitnesse
for
euery
holy
duty
,
that
we
much
doubt
whether
we
haue
Gods
spirit
in
vs
or
not
.
But
who
tels
you
that
there
are
so
many
things
amisse
in
you
?
who
is
it
that
causeth
you
to
see
the
errours
of
your
minde
,
and
the
corruptions
of
your
heart
?
who
is
it
that
causeth
you
to
hate
them
,
and
to
be
out
of
liking
with
your selfe
for
them
?
who
is
it
that
enableth
you
to
take
Gods
part
against
them
,
and
to
striue
by
all
meanes
to
be
freed
from
the
bondage
of
them
?
Is
it
not
the
spirit
of
God
that
worketh
all
these
good
things
in
you
?
and
why
then
should
you
make
question
whether
it
dwell
in
you
yea
or
no
?
these
are
fruits
of
the
Spirit
,
which
are
neuer
found
in
any
but
in
spirituall
men
.
And
if
any
desire
yet
a
further
triall
,
let
him
examine
whether
there
bee
in
him
those
other
vertues
of
the
Spirit
which
are
recited
Gal.
5.
22.
viz.
1.
Loue
vnto
God
,
to
his
word
,
to
his
Saints
,
to
mankind
,
yea
to
our
very
enemies
,
so
far
as
to
desire
their
conuersion
and
saluation
.
2.
Ioy
in
Gods
fauour
,
in
that
he
hath
giuen
vs
any
sparkles
of
grace
,
&
thereby
assured
vs
that
he
wil
prouide
al
good
things
for
vs
in
this
life
,
and
afterwards
saue
our
soules
and
bodies
euerlastingly
.
3.
Peace
with
the
Lord
himselfe
,
with
our
consciences
,
and
with
our
brethren
.
If
(
I
say
)
any
desire
further
assurance
that
the
Spirit
of
grace
doth
possesse
his
heart
,
let
him
try
whether
he
can
finde
in
himselfe
these
fruites
thereof
,
together
with
the
rest
there
mentioned
;
to
wit
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
:
and
as
these
doe
more
or
lesse
abound
in
him
,
so
may
he
be
assured
that
he
is
more
or
lesse
spirituall
.
Vse
4
A
fourth
vse
of
this
point
may
be
this
,
that
seeing
our
happinesse
doth
ebbe
or
flow
,
according
to
the
working
of
the
holy
Ghost
within
vs
,
therefore
we
should
vse
all
meanes
to
get
and
increase
the
same
in
our
hearts
.
How
Gods
Spirit
may
be
obtainned
Now
one
meanes
is
,
exceedingly
to
desire
it
,
and
earnestly
to
long
for
it
:
for
the
Lord
saith
in
the
prophecy
of
Isaiah
:
I
will
powre
water
vpon
Isa.
44.
3.
the
thirstie
,
and
flouds
vpon
the
dry
ground
:
I
will
powre
my
Spirit
vpon
thy
seed
,
and
my
blessing
vpon
thy
buds
.
In
which
place
,
wee
see
,
there
is
a
large
promise
made
,
but
to
whom
?
To
poore
desolate
Christians
that
doe
feele
their
owne
miserable
and
wretched
estate
,
and
doe
euen
thirst
for
a
supply
of
Gods
graces
,
as
the
dry
and
parched
ground
doth
for
the
raine
to
fall
vpon
it
;
which
doth
euen
gape
for
it
before
it
comes
,
as
if
it
would
deuoure
the
clouds
before
they
fall
.
Concerning
such
the
Lord
saith
,
that
he
will
powre
water
vpon
them
:
neither
shall
they
haue
grace
by
drops
,
but
whole
flouds
thereof
shall
be
powred
vpon
them
:
for
God
can
as
easily
ouerflow
their
soules
therewith
,
as
the
ground
with
waters
when
it
stands
in
need
thereof
.
But
what
shall
they
be
the
better
for
this
?
what
benefite
shall
they
finde
thereby
?
The
Prophet
telleth
vs
in
that
very
place
.
Vers.
4.
They
shall
grow
as
among
the
grasse
,
and
as
willowes
by
the
riuers
of
waters
.
No
raine
can
make
the
grasse
so
fresh
and
greene
;
no
riuer
can
cause
the
trees
that
are
planted
thereby
,
so
to
flourish
and
prosper
as
the
Spirit
of
God
will
euery
thirsty
soule
,
when
it
is
plentifully
powred
thereupon
.
A
second
meanes
to
obtaine
the
Spirit
,
with
a
daily
increase
of
the
gifts
and
graces
thereof
,
is
to
pray
for
it
,
(
as
euery
one
will
that
doth
heartily
long
for
it
)
and
to
beleeue
that
we
shall
haue
it
:
and
that
wee
may
doe
so
,
our
Sauiour
maketh
a
notable
argument
for
vs
.
Aske
(
saith
he
)
and
it
Luk.
11.
13.
shall
be
giuen
you
:
seeke
,
and
ye
shal
find
,
&c.
Obiect
.
Oh
but
I
am
vnworthy
,
might
some
say
,
both
to
aske
and
to
receiue
any
thing
at
Gods
hand
.
Ans.
Why
(
saith
Christ
)
If
ye
which
are
euill
can
giue
good
gifts
vnto
your
children
,
how
much
more
shall
your
heauenly
father
giue
the
holy
Ghost
to
them
that
aske
it
?
As
if
he
should
haue
said
:
You
haue
no
matter
of
desert
in
you
,
and
therefore
you
are
discouraged
from
prayer
:
but
what
merite
is
there
in
one
of
your
little
children
,
which
are
full
of
frowardnesse
,
of
brawling
and
vnquietnesse
?
yet
if
they
aske
any
thing
of
you
that
you
conceiue
to
bee
good
for
them
,
you
will
presently
grant
it
vnto
them
.
Now
if
you
that
are
sinfull
can
passe
by
the
infirmities
of
your
children
,
and
giue
them
such
things
as
are
needfull
,
though
you
haue
made
them
no
promise
;
and
you
cannot
relieue
them
without
cost
and
paines
vnto
your selues
,
nay
many
times
not
without
pinching
your selues
,
and
sparing
from
your
owne
backs
and
bellies
:
if
you
(
I
say
)
that
are
euill
can
deale
thus
louingly
and
kindly
with
your
children
,
how
much
more
will
your
heauenly
father
,
who
is
the
God
of
al
goodnes
,
yea
goodnesse
it selfe
,
deale
fauourably
with
his
children
,
hauing
made
a
promise
vnto
them
,
and
it
being
no
paines
nor
charges
vnto
him
,
to
bestow
a
plentifull
measure
of
spirituall
graces
vpon
them
?
and
especially
seeing
that
the
more
liberall
hee
is
that
way
vnto
them
,
the
more
glory
shall
thereby
redound
vnto
his
great
name
.
If
then
we
desire
the
Spirit
of
grace
in
an
aboundant
measure
,
let
vs
craue
it
at
the
hands
of
the
Lord
,
who
giueth
of
the
same
liberally
,
and
casteth
no
man
in
the
teeth
:
and
we
may
the
more
comfortably
and
confidently
do
thus
,
because
we
liue
in
those
happy
times
,
wherein
the
Lord
hath
promised
to
powre
his
Spirit
vpon
all
flesh
,
and
to
bestow
Ioel
2.
28.
as
excellent
gifts
and
graces
vpon
ordinary
Christians
,
as
the
most
worthy
men
had
in
the
time
of
the
law
.
A
third
meanes
to
get
and
increase
the
vertues
of
the
holy
Ghost
,
is
,
with
reuerence
and
conscience
to
hearken
vnto
the
word
:
for
as
the
Apostle
saith
,
the
Spirit
is
not
bestowed
for
any
goodnesse
Gal.
3.
2.
in
vs
,
or
through
any
workes
wrought
by
vs
,
but
God
of
his
free
mercy
giueth
it
,
and
conueigheth
it
vnto
his
children
,
by
the
preaching
of
the
Gospell
.
And
againe
,
the
same
Apostle
perswading
the
Thessalonians
not
to
quench
the
Spirit
,
(
for
that
is
the
best
fire
in
the
house
,
and
without
it
men
must
needes
freeze
,
in
woe
and
sorrow
and
misery
)
he
saith
,
despise
not
prophacying
;
that
is
,
the
ordinary
ministery
of
the
word
,
when
it
is
truly
expounded
,
1.
Cor.
14.
3.
and
faithfully
and
wisely
applied
,
as
may
be
most
for
the
edification
of
the
hearers
.
This
is
as
it
were
the
fuell
whereby
the
fire
of
God
is
continued
and
increased
in
our
soules
;
and
as
we
are
more
carefull
in
this
duty
of
laying
vp
the
word
in
our
hearts
,
so
shall
we
finde
the
warmth
,
or
rather
heate
of
the
Spirit
to
be
more
aboundant
and
in
more
constant
vs
.
Lastly
,
if
we
would
haue
the
holy
Ghost
continually
working
in
vs
with
great
efficacie
,
let
vs
labour
euermore
to
keepe
an
humble
and
broken
heart
,
and
beware
of
pride
,
and
all
vaine
conceipt
of
our selues
,
as
the
very
rocke
against
which
the
shippe
wherein
the
Spirit
is
caried
,
doth
,
as
it
were
,
make
shipwracke
:
for
God
resisteth
the
proud
,
and
1
Pet.
5.
5.
giueth
grace
to
the
humble
.
If
one
haue
a
hauty
heart
,
though
there
be
no
body
else
that
seekes
his
ouerthrow
,
the
Lord
will
bring
him
downe
:
but
if
any
haue
a
meeke
and
lowly
heart
,
there
is
a
palace
for
the
Lord
himselfe
,
who
will
dwell
with
him
that
is
of
Isa.
57.
15.
a
contrite
and
humble
spirit
,
to
reuiue
the
spirit
of
the
humble
,
and
to
giue
life
to
them
that
are
of
a
broken
heart
.
Vse
5
In
the
last
place
here
is
an
vse
of
comfort
for
all
such
as
are
endued
with
the
Spirit
of
grace
;
sith
that
is
the
fountaine
of
all
happinesse
,
therefore
are
they
blessed
people
,
and
shall
bee
blessed
what
courses
soeuer
they
meete
withal
.
And
what
oppositions
soeuer
they
finde
either
from
Sathan
himselfe
,
or
from
any
of
his
limmes
,
those
that
are
once
ingraffed
into
Christ
,
and
are
become
plants
of
the
liuing
God
,
haue
the
streames
of
liuing
waters
running
through
their
hearts
;
and
therefore
must
of
necessity
prosper
and
flourish
,
though
the
heate
of
persecution
,
or
any
manner
of
affliction
beate
neuer
so
violently
vpon
them
.
Indeed
if
wicked
enemies
of
the
Church
could
withdraw
and
withhold
Gods
spirit
from
the
hearts
of
his
children
,
then
might
they
hinder
their
happinesse
,
and
make
them
truly
miserable
:
but
seeing
they
can
no
more
stay
the
operation
thereof
,
then
they
can
stop
the
course
of
the
winde
from
blowing
whither
it
will
:
therefore
shall
they
neuer
be
able
Iohn
.
3.
to
defeate
Gods
seruants
of
that
blessed
estate
which
in
Christ
Iesus
he
hath
promised
vnto
them
,
and
through
his
precious
bloud-shedding
purchased
for
them
.
The
Spirit
of
grace
[
and
of
praiers
.
]
From
these
latter
words
ariseth
this
second
poynt
:
that
Doct.
2
None
can
make
any
acceptable
praier
vnto
the
Faithfull
prayers
proceede
from
Gods
Spirit
.
Lord
,
vnlesse
he
be
assisted
and
directed
by
the
Spirit
of
grace
.
Howsoeuer
men
imagine
it
to
be
an
easie
matter
to
call
vpon
God
,
yet
the
truth
is
,
that
it
is
as
hard
for
any
of
himselfe
to
make
a
faithful
prayer
,
as
it
is
to
make
a
world
.
Therefore
is
it
said
in
the
Epistle
to
the
Romanes
,
Ye
haue
receiued
the
Spirit
of
adoption
,
Rom.
8.
15.
wherby
we
cry
Abba
,
father
.
So
that
none
can
confidently
call
God
father
but
by
the
helpe
of
his
blessed
Spirit
.
If
vnregenerate
men
will
pray
to
their
father
,
Christ
telleth
them
who
he
is
,
when
speaking
to
such
kinde
of
persons
,
he
saith
;
You
are
Ioh.
8.
44.
of
your
father
the
Diuell
.
And
how
proueth
he
that
?
The
lusts
of
your
father
yee
will
do
.
As
those
that
are
willing
to
do
the
workes
of
God
,
are
assuredly
the
children
of
God
;
euen
so
they
that
are
ready
to
doe
the
workes
of
Satan
,
are
without
doubt
the
children
of
Satan
;
and
if
they
wil
pray
vnto
their
father
,
they
must
pray
vnto
the
Diuell
.
Againe
,
in
that
very
place
it
is
sayd
,
that
the
Spirit
helpeth
our
infirmities
:
for
wee
know
not
what
to
Rom.
8.
26
pray
as
we
ought
,
but
the
Spirit
it selfe
maketh
requests
for
vs
with
sighes
that
cannot
be
expressed
;
where
it
is
euident
,
that
the
best
of
Gods
seruants
,
without
the
helpe
and
assistance
of
the
holy
Ghost
,
are
ignorant
both
of
the
matter
and
manner
of
prayer
;
but
the
Spirit
doth
informe
their
mindes
what
to
aske
,
and
frame
their
affections
how
to
aske
in
an
holy
and
acceptable
sort
:
so
that
albeit
sometimes
they
want
words
to
expresse
their
meaning
,
yet
they
are
full
of
inward
sighes
and
heauenly
desires
.
But
what
are
they
the
better
for
them
(
will
some
say
)
if
they
cannot
powre
them
forth
before
the
Lord
in
an
outward
forme
of
prayer
?
They
are
much
the
better
,
because
(
as
it
is
in
the
27.
verse
)
He
that
searcheth
the
hearts
,
knoweth
the
meaning
of
the
spirit
:
and
he
so
knoweth
it
,
that
he
approueth
of
it
,
and
delighteth
in
it
.
If
there
be
neuer
so
many
good
words
,
and
those
vttered
by
the
very
Saints
of
God
themselues
,
yet
if
they
proceede
not
from
the
Spirit
,
but
from
the
flesh
,
(
as
sometimes
they
may
)
they
are
not
pleasing
vnto
the
Lord
,
but
abhorred
of
him
.
And
on
the
other
side
,
albeit
there
be
no
words
at
all
(
as
many
times
it
fals
out
when
the
heart
is
oppressed
through
extremity
of
griefe
)
yet
if
there
bee
a
multitude
of
holy
desires
in
the
soule
,
stirred
vp
through
the
powerfull
working
of
the
holy
Spirit
,
they
are
accepted
of
him
,
and
shall
bee
rewarded
by
him
:
for
(
as
it
is
added
in
the
place
aboue
named
)
The
Spirit
(
euen
at
such
times
)
maketh
requests
for
the
Saints
according
to
the
will
of
God
.
And
therefore
their
suits
according
with
his
will
,
he
cannot
but
yeeld
vnto
the
same
.
Againe
,
it
is
the
proper
worke
of
the
Spirit
to
conuince
the
iudgement
of
sinne
,
and
to
humble
Iohn
.
16.
8.
the
heart
therefore
;
without
which
,
there
can
no
faithfull
prayer
be
made
vnto
the
Lord
.
Bring
neuer
so
strong
reasons
to
adulterers
,
or
gamesters
,
or
Saboth-breakers
,
or
any
that
liue
in
the
continuall
practise
of
such
dangerous
and
damnable
sinnes
,
and
presse
them
neuer
so
forcibly
to
cause
them
to
forsake
their
lewd
and
wretched
courses
;
and
yet
can
they
not
see
why
they
should
leaue
them
,
but
rather
imagine
that
they
may
lawfully
follow
the
same
still
.
And
no
maruell
:
for
till
the
God
of
heauen
do
set
downe
their
carnall
reason
,
it
can
neuer
be
set
downe
;
and
till
he
stop
their
mouthes
,
they
will
neuer
be
silenced
,
but
still
haue
somewhat
to
say
for
their
wretched
and
vile
behauiour
.
Reasons
collected
from
the
former
places
.
Seeing
then
it
is
euident
,
that
Gods
Spirit
alone
can
perswade
vs
of
the
loue
and
fauour
of
our
heauenly
Father
towards
vs
,
that
so
we
may
be
in
case
to
pray
vnto
him
:
and
withall
must
furnish
vs
with
the
matter
,
and
helpe
vs
in
the
manner
of
our
praiers
,
and
humble
vs
in
the
sight
of
our
owne
miserable
wants
,
that
so
we
may
bee
more
earnest
and
feruent
in
the
requests
that
we
make
:
the
point
now
in
hand
,
may
hence
be
strongly
concluded
;
to
wit
,
that
none
can
make
a
faithfull
prayer
without
the
speciall
ayde
and
direction
of
the
holy
Ghost
:
which
serueth
,
Vse
1
First
for
the
confutation
of
those
sencelesse
people
,
that
will
be
talking
and
bragging
how
they
pray
day
and
night
.
They
that
know
what
it
is
to
lift
vp
a
feruent
prayer
vnto
the
heauens
,
doe
easily
discerne
that
they
are
but
meere
braggers
and
boasters
,
and
that
indeede
they
neuer
made
one
faithful
prayer
since
they
were
borne
,
because
they
are
,
and
still
haue
bene
sensuall
and
carnall
,
and
vtterly
void
of
any
sanctifying
grace
of
Gods
spirit
:
and
therefore
so
farre
are
they
from
hauing
any
cause
of
reioycing
in
regard
of
their
good
prayers
(
as
they
call
them
)
that
they
haue
great
cause
to
be
humbled
for
them
,
as
being
workes
of
the
flesh
,
and
not
of
the
Spirit
,
such
as
doe
rather
prouoke
the
Lords
displeasure
against
them
,
then
pacifie
his
anger
,
or
any
way
procure
his
fauour
towards
them
.
Such
are
the
prayers
of
all
blind
and
ignorant
Papists
,
who
pray
in
an
vnknowne
tong
,
to
whom
it
may
be
said
,
as
it
was
by
our
Sauiour
vnto
the
sonnes
of
Zebedeus
,
Ye
know
not
what
yee
aske
.
They
may
speake
what
they
list
of
their
often
praying
,
and
how
readily
they
can
goe
through
with
their
stint
and
taske
:
but
they
that
vnderstand
what
it
is
to
bring
God
and
their
owne
soules
together
in
earnest
requests
,
and
feruent
supplications
,
cannot
but
iudge
them
to
bee
bragging
Pharises
,
who
thinke
that
the
Lord
is
beholding
vnto
them
,
and
indebted
vnto
them
for
such
prayers
;
whereas
in
truth
he
may
iustly
condemneth
em
vnto
hell
for
the
same
,
and
will
do
so
,
if
they
be
not
humbled
for
them
,
as
well
as
for
the
rest
of
their
iniquities
.
And
therefore
they
that
haue
indeed
the
Spirit
of
prayer
,
are
of
another
mind
:
for
when
they
haue
vsed
the
best
preparation
that
possibly
they
can
,
they
finde
so
many
defects
in
their
prayers
,
that
they
are
driuen
to
make
a
new
prayer
for
the
pardoning
of
those
their
wants
,
and
are
stirred
vp
heartily
to
praise
the
Lord
,
when
they
can
in
any
poore
measure
powre
out
their
soules
before
him
,
as
knowing
,
that
it
is
not
from
any
strength
that
they
haue
in
themselues
,
but
from
the
helpe
and
furtherance
of
his
good
Spirit
.
Secondly
,
let
this
be
an
instruction
vnto
vs
,
that
if
we
would
pray
aright
,
and
speede
accordingly
,
we
labour
(
as
Iude
exhorteth
)
to
pray
in
the
Iude
V.
20.
holy
Ghost
.
For
those
be
the
petitions
that
pierce
the
heauens
,
and
bring
peace
&
comfort
vnto
the
conscience
.
But
how
shall
we
know
,
whether
our
prayers
proceed
from
Gods
Spirit
or
not
?
for
our
sinfull
hearts
are
apt
to
deceiue
vs
on
both
sides
:
viz.
either
to
make
vs
thinke
(
through
Satans
suggestion
)
that
we
doe
not
pray
in
the
holy
Ghost
,
because
we
haue
so
many
frailties
,
when
in
truth
we
doe
;
or
that
we
pray
as
we
ought
to
doe
,
because
we
haue
matter
and
words
at
will
,
when
indeed
there
is
no
such
thing
,
but
onely
a
naturall
gift
of
vttering
that
which
is
in
our
mindes
and
memories
,
in
apt
and
fit
tearms
,
and
in
a
fluent
manner
of
speech
.
Therefore
if
wee
would
know
what
it
is
to
pray
in
the
holy
Ghost
,
it
is
this
.
First
we
must
haue
a
warrant
for
the
things
Rules
for
prayer
.
1
that
we
aske
,
and
that
from
the
word
of
God
,
where
the
Lords
will
is
reuealed
,
according
whereunto
1.
Ioh.
5.
14
all
our
petitions
must
be
framed
.
In
which
regard
we
must
acquaint
our selues
with
the
holy
Scriptures
,
and
often
exercise
our
hearts
in
the
meditation
thereof
.
That
is
,
as
it
were
,
the
wood
,
whence
we
must
fetch
timber
for
this
building
:
and
the
mine
out
of
which
we
may
take
many
golden
arguments
to
bring
before
the
Lord
in
our
prayers
,
which
he
cannot
deny
because
they
are
his
owne
hand
writing
,
whereby
he
doth
graunt
vs
liberty
to
aske
,
and
assurance
to
obtaine
all
needfull
things
.
So
that
spirituall
graces
we
may
aske
simply
without
any
exception
,
or
limitation
:
&
for
outward
blessings
,
we
may
craue
them
so
farre
as
they
may
be
good
for
vs
:
and
for
crosses
we
may
lawfully
desire
either
to
haue
them
kept
from
vs
,
or
sanctified
vnto
vs
,
so
that
we
may
haue
strength
and
patience
to
beare
them
,
and
grace
and
wisedome
to
make
a
right
vse
of
them
.
Secondly
,
we
must
be
touched
with
an
inward
longing
,
and
earnest
desire
of
the
things
which
we
aske
;
for
it
is
said
,
that
the
Spirit
maketh
request
for
vs
Rom.
8.
26.
[
with
sighes
]
which
cannot
be
expressed
.
As
we
see
in
Hannah
,
who
came
with
a
heart
full
of
heauenly
meditations
and
of
holy
desires
,
which
she
did
not
expresse
in
words
,
but
made
them
knowne
vnto
the
Lord
,
with
whom
her
heart
was
labouring
all
the
time
of
her
prayer
.
Now
if
we
would
obtaine
this
inward
affection
,
we
must
ponder
much
on
Gods
goodnesse
and
readinesse
to
heare
,
and
to
helpe
vs
;
and
of
our
owne
miserable
wants
,
which
moue
vs
to
become
suiters
vnto
his
Maiesty
:
and
then
if
we
can
get
a
good
perswasion
of
God
,
and
a
due
estimation
of
the
things
which
we
beg
at
his
hands
,
wee
shall
not
chuse
but
be
instant
and
earnest
in
our
prayers
;
not
taking
vp
the
time
in
words
of
course
,
and
in
making
vaine
and
idle
repetitions
,
or
drowsie
and
lumpish
petitions
,
as
if
we
cared
not
whether
we
lost
,
or
found
;
but
we
shall
be
able
to
cry
feruently
vnto
the
Lord
,
and
then
cannot
he
deny
our
requests
.
For
he
heareth
the
cry
of
them
that
feare
him
,
and
fulfilleth
their
Ps.
145.
19.
Iam.
5.
desires
;
and
the
prayer
of
the
righteous
auaileth
much
when
it
is
feruent
.
Thirdly
,
if
wee
would
haue
this
testimony
vnto
our
soules
that
we
pray
in
the
holy
Ghost
,
then
must
we
propose
a
right
end
in
our
suits
,
not
asking
See
M.
Dods
Sermon
on
Iam.
4.
3.
any
thing
with
an
intent
to
spend
it
vpon
our
lusts
,
but
with
a
purpose
to
vse
it
vnto
the
glory
of
God
,
the
furtherance
of
our
owne
saluation
,
and
the
good
&
comfort
of
mankind
,
especially
of
such
as
are
of
the
houshold
of
faith
.
Fourthly
,
we
must
beleeue
that
we
shall
obtaine
that
which
we
aske
;
according
to
that
of
our
Sauiour
:
Whatsoeuer
ye
desire
when
ye
pray
,
beleeue
Mar.
11.
24
that
ye
shall
haue
it
.
Which
faith
of
ours
will
be
vnto
vs
a
sure
argument
,
that
we
pray
in
the
Spirit
,
which
stirreth
vs
vp
to
make
such
requests
alone
,
as
it
assureth
vs
shall
be
performed
.
But
by
the
way
let
vs
obserue
,
that
sometimes
spirituall
men
may
make
carnall
prayers
,
as
Iob
,
and
Eliiah
,
and
Ionah
did
,
when
they
desired
that
God
would
take
away
their
liues
;
which
proceeded
from
the
pride
of
the
flesh
,
and
from
the
rebelliousnesse
of
their
wils
,
in
that
they
could
not
content
themselues
to
liue
in
that
estate
,
wherunto
the
Lord
had
brought
them
.
Such
fleshly
petitions
may
we
sometimes
put
vp
before
the
Lord
;
but
we
shall
haue
checks
and
rebukes
in
our
hearts
for
the
same
,
and
no
assurance
that
they
shall
be
granted
:
but
when
our
suits
are
spirituall
,
the
holy
Ghost
which
moueth
vs
to
aske
,
will
also
perswade
vs
that
God
is
able
and
willing
to
heare
vs
,
and
to
relieue
vs
,
and
that
therefore
we
shall
obtaine
a
blessing
sooner
or
later
.
Let
vs
therefore
labour
to
aske
in
faith
,
(
as
the
Apostle
Iames
exhorteth
)
and
not
wauer
:
for
he
that
Iames.
1.
3.
wauereth
,
and
maketh
question
whether
God
will
heare
him
or
not
,
is
like
a
waue
of
the
sea
tost
with
the
winde
,
and
caried
away
;
being
neuer
at
quiet
in
himselfe
,
but
sometimes
imagining
that
the
Lord
will
helpe
him
,
he
runneth
vnto
him
;
and
then
hauing
a
conceipt
that
such
and
such
men
will
doe
somewhat
for
him
,
he
leaueth
prayer
,
and
betaketh
himselfe
vnto
them
:
but
finding
no
reliefe
there
,
he
will
to
prayer
againe
;
and
yet
hauing
not
a
present
answer
,
nor
faith
to
waite
vpon
the
Lord
,
he
fals
to
shift
for
himselfe
by
vsing
of
ill
meanes
▪
and
so
is
altogether
vnstable
and
vnsetled
,
euen
as
the
waues
of
the
sea
that
are
neuer
at
rest
;
euery
vaine
cogitation
,
&
euery
slight
temptation
tossing
and
turmoyling
,
and
disquieting
his
heart
.
Thus
it
ought
not
to
be
,
neither
will
it
be
thus
with
those
that
aske
in
faith
;
for
they
know
that
they
shall
obtaine
,
&
that
it
shall
be
vnto
them
according
to
their
faith
:
that
either
they
shal
haue
the
particular
thing
that
they
aske
,
or
a
better
in
steed
thereof
:
and
therefore
they
pray
still
,
and
waite
Gods
leasure
:
and
herein
they
much
honour
the
Lord
,
in
that
they
cast
themselues
vpon
the
truth
of
his
promise
,
and
do
not
trouble
their
hearts
with
vnnecessary
feares
and
cares
about
the
successe
,
which
is
Gods
worke
,
and
not
theirs
.
Men
will
be
glad
to
be
rid
of
importunate
suiters
,
that
they
should
not
bee
still
hanging
vpon
them
,
especially
if
their
suite
bee
weighty
,
and
the
things
that
they
craue
of
some
importance
:
but
the
Lord
would
in
no
case
haue
men
to
let
their
suits
fall
;
nay
he
takes
delight
in
such
as
will
not
haue
a
repulse
,
but
still
depend
vpon
him
,
and
daily
renew
their
petitions
:
for
they
shew
euidently
that
they
haue
a
liuely
and
strong
faith
:
they
would
not
presume
to
aske
vnlesse
they
had
a
warrant
;
and
hauing
a
warrant
,
they
dare
not
make
question
of
obtaining
;
for
that
were
to
make
doubt
of
Gods
truth
and
fidelity
.
Thus
we
see
what
it
is
to
pray
in
the
holy
Ghost
,
viz.
to
haue
a
good
ground
for
that
which
we
aske
:
a
good
end
,
and
a
good
affection
in
asking
,
and
faith
to
beleeue
that
we
shall
obtaine
whatsoeuer
we
aske
in
such
a
maner
.
Vse
3
A
third
vse
of
this
poynt
is
for
a
singular
consolation
to
such
as
can
pray
in
that
sort
:
howsoeuer
the
Diuell
would
perswade
them
that
they
haue
not
the
sanctifying
Spirit
of
God
in
them
,
but
onely
such
flashings
as
hypocrites
sometimes
haue
;
yet
hereby
they
may
be
assured
that
the
holy
Ghost
dwelleth
in
them
indeed
,
because
they
constantly
powre
out
strong
cryes
,
and
faithfull
supplications
before
the
Lord
,
which
no
hypocrite
can
doe
:
for
(
as
Iob
speaketh
)
He
cannot
set
Iob.
27.
10.
his
delight
on
the
almighty
,
nor
call
vpon
God
at
all
times
.
For
that
is
a
speciall
gift
of
God
,
and
peculiar
vnto
the
Saints
;
and
as
any
one
maketh
more
such
holy
prayers
,
so
may
he
be
confidently
perswaded
,
that
he
hath
the
Spirit
of
grace
in
a
greater
measure
.
[
And
they
shall
looke
vpon
me
,
whom
they
haue
pierced
]
that
is
,
vpon
Christ
,
and
that
by
the
eye
of
faith
,
setting
their
heart
and
hope
on
him
,
and
through
him
expect
to
be
heard
and
relieued
:
whence
obserue
this
doctrine
,
that
the
Spirit
of
prayer
doth
alwaies
leade
men
vnto
Christ
Iesus
.
Doct.
3
It
causeth
them
wholly
to
go
out
of
themselues
,
The
Spirit
of
prayer
doth
alwaies
direct
men
vnto
Christ
Iesus
.
and
to
offer
vp
their
supplications
in
,
and
through
their
Sauiour
and
redeemer
.
This
was
figured
in
the
sacrifices
that
were
offered
vnder
the
Leuiticall
law
;
at
which
time
if
any
one
were
polluted
by
any
occasion
,
or
otherwise
clogged
with
sinnes
that
hee
had
committed
,
he
was
to
bring
his
offering
vnto
the
Priest
,
and
was
to
be
sprinckled
with
the
bloud
thereof
;
which
did
signifie
the
bloud
of
Christ
,
by
which
all
Gods
elect
were
to
be
cleansed
,
and
a
reconciliation
betwixt
God
and
them
was
to
be
procured
.
For
this
cause
Daniel
though
hee
were
a
man
much
beloued
of
God
,
and
endued
with
the
Spirit
of
prayer
in
an
wonderfull
measure
,
yet
he
desireth
the
Lord
to
heare
him
,
not
Dan.
9.
17.
for
his
sake
,
or
for
his
peoples
sake
,
but
for
the
Lord
Christ
Iesus
his
sake
.
Therefore
doth
our
Sauiour
tell
his
disciples
that
whatsoeuer
they
should
Ioh.
16.
23.
aske
the
Father
[
in
his
name
]
hee
would
giue
it
vnto
them
.
Reason
.
Now
the
reason
why
the
Spirit
of
grace
doth
alwaies
direct
vs
vnto
Christ
in
our
prayers
,
is
,
because
it
maketh
vs
see
our
owne
vilenesse
and
wretchednesse
,
and
so
consequently
that
we
stand
in
need
of
the
mediation
of
Christ
Iesus
.
Therefore
in
the
couenant
of
grace
,
after
Gods
people
haue
receiued
the
holy
Ghost
,
it
is
said
:
Then
shall
Eze.
36.
31.
ye
remember
your
owne
wicked
waies
,
and
your
deeds
that
were
not
good
:
and
shall
iudge
your selues
worthy
to
haue
bene
destroyed
for
your
iniquities
,
and
for
your
abhominations
.
This
is
the
first
worke
of
the
Spirit
,
euen
to
set
them
downe
,
that
they
should
haue
nothing
to
say
for
themselues
,
but
plainly
acknowledge
that
shame
and
confusion
,
that
destruction
and
eternall
condemnation
is
due
vnto
them
,
if
the
Lord
should
enter
into
iudgement
with
them
.
Now
when
they
are
thus
abased
and
humbled
in
themselues
,
then
will
they
seeke
to
haue
a
part
in
Christ
his
merites
;
that
so
both
they
,
and
their
seruices
may
be
accepted
of
the
Lord
through
his
righteousnesse
,
and
through
his
intercession
,
which
he
doth
continually
make
for
them
:
which
serueth
,
Vse
1
First
for
the
confutation
of
the
Papists
,
and
to
shew
that
they
are
not
led
by
the
Spirit
,
because
in
their
prayers
they
rest
not
vpon
the
mediation
,
and
intercession
of
Iesus
Christ
,
but
ioyne
thereunto
their
owne
merits
,
and
the
merits
of
the
Saints
,
thinking
by
that
meanes
to
preuaile
in
their
suites
,
and
to
obtaine
their
hearts
desire
.
Secondly
,
it
maketh
also
for
the
confutation
of
a
number
of
ignorant
men
and
women
among
vs
,
that
wil
bragge
of
their
daily
stint
of
prayers
which
they
runne
ouer
,
and
how
they
make
no
doubt
but
the
Lord
will
accept
of
their
requests
,
&
will
grant
the
same
:
and
why
?
because
they
liue
honestly
among
their
neighbours
,
&
do
no
body
any
harme
;
and
they
hope
withall
that
their
good
words
&
prayers
do
deserue
somewhat
at
Gods
hands
.
Alas
poore
simple
people
,
they
little
consider
what
it
is
to
make
a
good
praier
:
for
if
they
did
,
they
would
go
quite
out
of
themselues
vnto
Christ
Iesus
,
and
labour
for
acceptance
onely
for
his
sake
.
And
as
for
these
prayers
which
they
so
much
stand
vpon
,
if
euer
it
please
the
Lord
to
open
their
eyes
,
and
to
waken
their
drowsie
consciences
,
they
will
be
so
farre
from
thinking
that
they
merite
any
thing
thereby
,
as
that
they
will
see
great
cause
to
be
humbled
therefore
;
for
that
they
haue
dealt
so
hypocritically
and
carnally
,
drawing
neere
vnto
God
with
their
lips
,
when
their
hearts
haue
bene
remoued
farre
from
him
.
Thirdly
,
here
is
another
vse
of
consolation
,
and
of
instruction
both
,
that
if
we
will
haue
this
testimony
vnto
our
soules
that
we
pray
in
the
Spirit
,
then
when
we
haue
the
most
feeling
affections
,
and
purest
desires
,
let
vs
offer
them
vp
in
Christ
Iesus
;
let
vs
not
play
the
Priests
our selues
,
as
king
Vzziah
did
,
lest
wee
be
smitten
with
a
worse
leprocie
in
our
soules
,
than
he
was
in
his
bodie
;
but
let
vs
make
Christ
our
high
Priest
,
to
present
our
offerings
before
the
Lord
.
So
also
when
our
prayers
and
thanksgiuings
are
most
imperfect
and
weake
,
let
vs
present
them
through
him
,
that
so
they
may
finde
acceptance
with
God
,
being
perfumed
by
the
righteousnesse
of
his
deare
sonne
.
Obiect
.
Oh
,
but
I
cannot
striue
nor
wrestle
with
God
in
prayer
,
as
others
do
,
and
as
I
my selfe
haue
sometimes
done
.
Answer
.
What
of
that
?
did
not
Christ
Iesus
offer
vp
Heb.
5.
strong
cryes
vnto
his
Father
?
And
for
whom
shall
those
be
effectuall
,
but
for
such
poore
Christians
as
cannot
so
feruently
call
vpon
God
for
themselues
?
It
is
said
Hebrewes
12.
That
the
bloud
of
Christ
speaketh
Heb.
12.
14.
better
things
then
the
bloud
of
Abel
.
Now
we
can
easily
beleeue
that
Caine
was
in
a
dangerous
case
,
when
the
bloud
of
Abel
did
call
for
vengeance
against
him
:
and
why
should
we
not
as
throughly
beleeue
that
they
are
in
an
happy
case
who
haue
the
bloud
of
the
son
of
God
to
cal
for
redemption
,
and
saluation
,
&
acceptation
of
all
holy
seruices
in
their
behalfe
,
as
all
true
hearted
Christians
haue
?
The
want
of
this
perswasion
is
the
cause
why
we
omit
many
excellent
praiers
&
thanksgiuings
,
which
would
be
very
pleasing
vnto
the
Lord
,
being
offered
vp
as
sweet
incense
by
our
high
Priest
Christ
Iesus
:
and
therefore
let
vs
labour
for
an
encrease
of
faith
in
this
poynt
,
that
so
God
may
not
be
depriued
of
seruice
,
nor
our selues
of
those
comforts
and
blessings
which
are
promised
to
all
that
call
vpon
him
in
truth
.
[
And
they
shall
looke
vpon
me
whom
they
haue
pierced
,
and
they
shall
lament
for
him
,
&c.
]
In
that
this
great
lamentation
is
set
downe
as
an
effect
of
their
beholding
of
Christ
whom
by
their
sinnes
they
had
crucified
,
this
doctrine
may
hence
be
gathered
.
Doct.
4
The
due
consideration
of
the
death
of
Christ
,
is
The
consideration
of
Christ
his
sufferings
,
is
a
forcible
meanes
to
godly
sorrow
.
a
most
forcible
means
to
breake
the
hearts
of
Christians
with
godly
sorrow
.
There
is
no
such
motiue
to
make
men
weepe
bitterly
for
their
offences
,
as
to
weigh
with
themselues
in
a
serious
manner
,
that
they
by
their
sinnes
haue
slaine
the
Lord
of
life
;
that
his
bitterest
aduersaries
were
not
the
causes
of
that
his
shamefull
and
painfull
death
which
he
endured
vpon
the
tree
,
but
that
they
themselues
brought
him
thither
,
and
were
the
procurers
of
that
his
bitter
passion
.
Christ
Ioh.
10.
11.
layd
downe
his
life
,
but
for
whom
?
euen
for
his
sheepe
.
He
was
cursed
,
that
they
might
be
blessed
:
he
was
wounded
,
that
they
might
be
healed
:
he
Isa.
53.
suffered
disgrace
,
that
they
might
be
brought
to
glory
;
and
endured
in
a
sort
the
torments
of
hell
,
that
they
might
partake
of
the
ioyes
of
heauen
:
the
sound
meditation
thereof
,
cannot
but
wound
the
hearts
of
such
as
haue
any
sparke
of
grace
in
them
.
When
it
was
told
Dauid
that
Abner
was
slaine
by
Ioab
,
though
he
had
formerly
bene
a
rebell
,
and
was
now
newly
reconciled
vnto
him
,
yet
he
mourned
for
him
till
the
euening
,
because
hee
was
a
worthy
man
;
albeit
he
himselfe
was
altogether
guiltlesse
of
his
death
.
Oh
then
how
much
more
should
the
Saints
of
God
lament
ouer
Christ
Iesus
,
who
was
not
a
worthy
man
,
but
infinitely
more
worthy
then
all
both
men
and
Angels
?
and
not
murdered
by
the
treachery
of
another
,
but
killed
by
the
sinnes
of
their
soules
,
the
sins
of
their
lips
,
and
the
sinnes
of
their
hands
?
and
if
he
had
not
bene
so
killed
,
they
had
bene
euerlastingly
damned
.
Put
case
that
a
man
had
one
onely
sonne
,
which
was
to
be
the
heire
of
the
family
,
and
he
of
a
sudden
should
find
him
starke
dead
,
would
it
not
inwardly
touch
him
,
and
strike
cold
vnto
his
heart
?
especially
if
he
himselfe
had
vnwittingly
bene
the
cause
thereof
?
yes
certainly
,
it
would
go
through
his
heart
euen
like
a
sword
:
and
such
will
bee
the
griefe
of
those
who
through
their
transgressions
haue
slaine
their
blessed
Sauiour
,
as
this
very
text
witnesseth
,
when
they
by
the
eye
of
faith
do
see
him
heauy
vnto
the
death
,
crying
vnto
his
Father
in
the
bitternesse
of
his
griefe
;
being
full
of
torment
in
his
body
,
and
fuller
of
anguish
in
his
soule
,
&
that
for
their
sakes
,
euen
for
their
sins
,
they
cannot
but
bee
excedingly
moued
hereat
.
And
a
little
to
presse
the
other
comparison
vsed
in
this
text
;
if
the
people
of
God
did
so
bewaile
the
death
of
their
worthy
king
Iosiah
,
who
yet
died
vnwillingly
,
&
not
without
any
intent
to
benefite
them
thereby
:
how
much
more
bitterly
should
we
lament
the
death
of
our
blessed
redeemer
,
who
was
a
farre
greater
and
excellenter
king
then
Iosiah
was
,
and
yet
willingly
and
freely
laid
downe
his
life
for
our
sakes
,
that
hee
might
free
vs
from
eternall
death
,
and
destruction
both
of
our
bodies
and
soules
?
Questionlesse
if
we
haue
any
spirituall
life
and
sense
in
vs
,
this
will
make
vs
loath
our
sinnes
,
that
brought
our
deare
Sauiour
so
much
woe
and
misery
;
and
cause
vs
heartily
to
mourne
for
the
same
,
euen
as
a
man
would
doe
at
the
sight
of
a
knife
,
or
sword
,
or
some
such
like
instrument
,
whereby
at
vnawares
he
hath
slaine
his
child
,
or
wife
,
or
any
that
was
neare
and
deare
vnto
him
.
Especially
if
we
consider
,
that
God
out
of
his
meere
loue
gaue
his
onely
Sonne
vnto
vs
,
when
Ioh.
3.
14.
we
deserued
nothing
at
his
hands
,
but
his
heauy
curse
and
vengeance
to
be
executed
vpon
vs
:
and
that
the
Sonne
of
God
was
content
from
the
aboundance
of
his
loue
,
to
be
so
abased
and
vilified
,
so
afflicted
,
and
tormented
,
for
our
offences
;
this
must
needs
worke
vpon
our
soules
,
if
we
haue
but
the
least
drop
of
goodnesse
in
vs
.
Obiect
.
But
here
some
man
may
obiect
and
say
,
Indeed
if
all
this
had
bene
done
for
me
alone
,
you
say
wel
:
if
my
heart
were
not
altogether
flinty
,
and
vtterly
hardened
,
I
could
not
but
relent
at
the
consideration
hereof
:
but
al
Gods
elect
were
the
cause
hereof
,
as
well
as
I.
Ans.
This
doth
nothing
diminish
the
loue
of
God
and
of
Christ
toward
you
,
and
therefore
it
should
no
whit
lessen
your
good
affection
towards
him
:
for
your
Sauiour
suffered
as
much
for
your
iniquities
,
as
if
he
had
suffered
for
no
mans
else
;
for
your
sinnes
alone
required
an
infinite
satisfaction
.
Obiect
.
Againe
,
it
may
be
asked
how
the
consideration
of
Christ
his
death
can
make
vs
mourne
,
sith
it
is
the
happiest
thing
that
euer
fell
out
since
the
foundations
of
the
world
were
laid
;
and
therefore
may
seeme
to
bring
with
it
greater
matter
of
ioy
then
of
sorrow
.
Ans.
The
answere
hereunto
is
easie
,
because
ioy
and
sorrow
may
very
well
stand
together
,
as
may
plainly
appeare
in
this
similitude
:
If
any
of
vs
had
committed
some
notable
offence
,
and
were
therevpon
apprehended
and
condemned
,
and
now
going
to
the
place
of
execution
,
there
to
endure
whatsoeuer
torture
the
wit
or
malice
of
men
could
inflict
vpon
vs
;
and
at
this
instant
some
deare
friend
of
ours
,
in
singular
compassion
toward
vs
,
should
intreate
that
the
execution
might
be
stayed
;
that
we
might
be
set
at
liberty
,
and
he
come
in
our
steed
to
suffer
whatsoeuer
our
ill
deeds
haue
deserued
;
we
could
not
but
be
glad
,
that
we
speede
so
well
,
in
being
freed
from
so
much
miserie
:
and
yet
withall
if
we
had
but
naturall
kindnesse
and
common
humanity
in
vs
,
it
could
not
but
grieue
our
soules
that
so
good
a
friend
of
ours
should
be
put
to
such
exquisite
torments
for
our
sakes
.
Or
if
a
suerty
should
be
content
to
sell
his
lands
and
goods
for
the
discharge
of
our
debts
,
we
had
iust
cause
to
reioyce
thereat
;
and
yet
reason
requires
that
we
should
be
touched
with
inward
griefe
,
for
that
we
had
bene
such
bankroutes
,
and
prouided
so
ill
for
the
estate
of
our
suerty
.
Euen
so
the
case
standeth
betwixt
Christ
and
vs
:
he
did
vndergo
those
punishments
,
which
were
to
be
inflicted
vpon
vs
,
and
discharged
those
debts
,
which
otherwise
should
haue
bene
charged
vpon
vs
:
in
regard
of
our
freedome
,
we
ought
to
take
comfort
;
and
in
regard
of
that
which
our
Sauiour
did
and
suffered
for
vs
,
wee
must
bee
humbled
and
grieued
.
Vse
.
1
Which
serueth
for
the
great
terrour
of
sundry
gracelesse
persons
,
who
being
rebuked
for
their
sinnes
,
will
confesse
that
indeede
they
haue
their
faultes
and
infirmities
;
but
did
not
the
Sonne
of
God
die
(
say
they
)
to
redeeme
vs
from
the
same
?
He
did
so
indeed
,
if
you
belong
vnto
him
;
and
will
you
crucifie
him
againe
by
your
wretched
and
sinfull
behauiour
?
Did
Christ
weepe
and
cry
,
and
sweate
droppes
of
bloud
for
sinne
:
and
will
you
make
no
better
vse
thereof
,
then
to
turne
the
grace
of
God
into
wantonnesse
,
and
to
take
your
swinge
in
sinning
,
because
Christ
hath
made
himselfe
an
offering
for
the
same
?
You
proclaime
vnto
all
the
world
,
that
you
are
not
ledde
by
the
Spirit
of
grace
,
and
that
you
haue
not
a
liuely
faith
in
the
merites
of
the
Sonne
of
God
;
for
if
you
were
a
true
beleeuer
,
you
would
be
so
farre
from
continuing
in
sinne
,
because
Christ
hath
redeemed
you
by
his
bloud
,
that
you
would
therefore
abhorre
it
and
eschue
it
,
because
it
cost
him
so
deere
.
Euen
as
one
that
hath
any
sparkle
of
ciuilitie
in
him
,
if
his
friend
haue
endured
great
tortures
to
free
him
from
the
imputation
of
treason
,
or
haue
bene
at
great
charges
to
deliuer
him
being
cast
in
prison
for
debt
,
will
walke
more
circumspectly
and
aduisedly
all
the
daies
of
his
life
;
and
will
be
so
farre
from
aduenturing
vpon
those
bad
courses
againe
,
that
he
wil
be
so
much
more
careful
to
auoide
than
,
by
how
much
more
paines
and
cost
his
friends
haue
bene
at
for
his
redeeming
.
Vse
.
2
Secondly
,
let
this
teach
vs
to
exercise
our
thoughts
often
and
earnestly
in
considering
what
euils
we
haue
committed
against
our
blessed
Sauiour
,
and
what
he
hath
done
for
vs
notwithstanding
:
let
vs
looke
vpon
him
by
the
eye
of
faith
,
and
see
him
crucified
and
hanging
vpon
the
crosse
for
our
iniquities
.
And
this
we
may
better
behold
Gal.
3.
1.
in
the
preaching
of
the
Gospel
,
and
in
the
administration
of
the
Sacraments
,
then
if
we
had
bene
standing
by
when
he
was
put
to
death
betweene
the
two
theeues
:
for
that
would
haue
daunted
and
amazed
vs
,
as
it
did
the
disciples
that
were
Christ
his
followers
:
whereas
in
these
ordinances
of
God
,
viz.
the
word
and
the
Sacrament
,
his
sufferings
are
liuely
expressed
and
represented
vnto
vs
,
so
that
wee
may
more
clearely
and
fully
see
the
loue
of
the
Father
,
and
of
the
Sonne
through
the
working
of
the
holy
Ghost
in
our
hearts
,
than
they
could
that
were
eye-witnesses
of
his
bitter
passion
.
Doct.
5
[
And
they
shall
lament
for
him
,
as
one
mourneth
for
his
onely
sonne
,
&c.
]
In
these
words
,
as
also
in
those
that
follow
,
is
declared
the
measure
of
their
sorrow
,
viz.
that
it
was
exceeding
great
,
as
the
two
comparisons
here
vsed
doe
euidently
expresse
:
whence
obserue
this
doctrine
,
that
Great
sorrow
for
sin
very
requisite
.
Se
M.
Dod●
Sermon
on
Isa.
1.
Doct.
1.
where
this
point
is
largely
handled
.
It
is
not
sufficient
to
mourne
for
sin
,
but
we
must
make
our
sins
to
be
our
greatest
sorrow
.
Nothing
must
so
pierce
the
hearts
of
Christians
,
as
that
by
their
iniquities
they
haue
slaine
their
Lord
and
Sauiour
.
Reasons
.
This
through
and
sound
lamentation
is
required
,
Ioel
2.
13.
and
was
found
in
Dauid
.
Psalme
51.
and
in
the
people
of
God
,
of
whom
mention
is
made
.
1.
Sam.
7.
6.
who
are
said
in
the
day
of
their
fast
to
draw
water
,
viz.
out
of
their
hearts
,
and
to
powre
it
out
before
the
Lord
:
whereby
is
meant
that
they
wept
very
bitterly
and
aboundantly
for
their
offences
against
the
Lord
.
And
the
reason
why
we
must
thus
lament
,
is
First
,
because
sinne
is
the
matter
of
all
our
woe
and
smart
:
it
is
that
which
doth
vs
most
hurt
,
and
that
which
keepeth
from
vs
all
manner
of
good
:
Isa.
59.
2.
and
haue
we
not
iust
cause
then
to
grieue
that
we
should
lodge
such
a
guest
in
our
soules
?
especially
if
we
consider
how
beneficiall
this
holy
griefe
will
be
vnto
vs
?
for
First
,
it
will
be
a
means
to
make
vp
pure
in
Gods
account
,
and
so
to
free
vs
from
the
guilt
thereof
,
2.
Cor.
11.
and
also
to
purge
our
hearts
and
hands
from
the
corruption
thereof
,
so
that
we
shall
not
bee
in
bondage
therunto
any
longer
.
Iam.
4.
8.
And
hence
it
will
come
to
passe
,
that
either
crosses
shall
not
at
all
light
vpon
vs
,
or
at
least
they
shall
not
bee
burdensome
vnto
vs
.
If
we
keepe
an
Assises
at
home
in
our
owne
soules
,
and
finde
our selues
guilty
,
and
condemne
our selues
,
then
shall
not
we
be
iudged
1
Cor.
11.
2.
of
the
Lord
▪
but
because
we
deale
very
partially
in
our
owne
matters
,
therefore
is
the
Lord
driuen
to
helpe
vs
,
by
laying
his
,
correcting
hand
some
way
or
other
vpon
vs
:
or
if
crosses
do
not
fall
vpon
vs
in
that
regard
,
but
our
hearts
tell
vs
that
we
deale
faithfully
in
this
behalfe
,
then
will
our
troubles
be
more
easily
borne
:
for
when
sinne
lyes
heauy
,
afflictions
lye
light
.
And
therefore
when
men
are
so
vexed
and
disquieted
at
iniuries
and
indignities
,
or
any
outward
distresses
,
that
they
cannot
eate
,
nor
drinke
,
nor
sleepe
,
it
is
sure
that
they
haue
little
godly
sorrow
,
and
store
of
worldly
sorrow
:
for
if
that
holy
griefe
did
possesse
their
hearts
,
it
would
eate
vp
and
consume
carnall
vexation
,
euen
as
Moses
serpent
did
the
serpents
of
the
Aegyptian
sorcerers
.
And
this
euery
godly
man
shall
finde
in
his
owne
experience
,
that
looke
what
day
,
or
howre
soeuer
he
hath
wept
most
bitterly
for
his
offences
against
God
,
then
he
esteemeth
crosses
to
be
most
light
and
easie
,
and
findes
matter
of
thankfulnesse
in
whatsoeuer
grieuances
befall
him
,
as
knowing
it
to
be
Gods
goodnesse
that
it
is
not
worse
with
him
.
Vse
2
Here
then
are
those
to
be
reproued
that
will
tell
vs
a
long
tale
of
their
repentance
,
and
of
their
sorrow
for
sinne
;
but
what
kinde
of
sorrow
hath
it
bene
?
a
shallow
,
and
hollow
,
and
sleight
sorrow
,
that
neuer
made
them
to
shed
one
teare
in
secret
,
nor
to
make
one
feruent
prayer
from
a
broken
heart
for
the
pardoning
of
their
iniquities
.
Let
them
heare
that
one
of
their
kine
is
dead
,
or
one
of
their
horses
stolne
,
or
their
barne
on
fire
,
or
the
like
,
and
they
will
mourne
in
good
earnest
at
such
a
casualty
,
and
bee
more
moued
to
heare
that
their
goods
are
in
danger
to
bee
burnt
,
then
that
their
soules
are
likely
to
burne
in
hell
.
This
is
a
plaine
argument
that
what
shewes
soeuer
they
make
,
yet
they
haue
not
truly
repented
for
their
euill
workes
:
for
if
the
holy
Ghost
had
giuen
them
an
inward
touch
for
their
sinnes
,
they
would
grieue
most
for
that
which
hurts
them
most
;
and
not
for
those
things
,
the
hauing
whereof
cannot
much
benefite
them
,
nor
the
losse
thereof
proue
very
inconuenient
vnto
them
.
Yet
so
beastly
are
many
,
that
if
they
be
vrged
to
sounder
repentance
,
and
greater
reformation
,
they
presently
aske
,
What
would
you
haue
vs
to
doe
more
than
wee
doe
already
?
wee
loue
God
aboue
all
,
and
our
neighbours
as
our selues
,
and
repent
continually
for
our
faults
:
What
?
would
you
haue
vs
so
melancholy
and
pensiue
as
some
are
that
vse
to
runne
to
Sermons
?
nay
,
we
will
be
aduised
of
that
;
for
they
are
so
grieued
for
their
sinnes
,
that
they
are
almost
driuen
vnto
desperation
Miserable
men
,
little
doe
they
know
what
sound
repentance
meanes
:
for
that
is
the
thing
which
Gods
Ministers
must
aime
at
,
euen
to
make
men
despaire
in
themselues
,
that
so
they
might
rest
wholly
vpon
Christ
Iesus
.
And
happy
is
that
Sermon
,
and
happy
that
day
which
maketh
men
so
to
weepe
ouer
Christ
Iesus
,
as
that
they
vtterly
fall
out
with
themselues
,
and
with
their
naughty
and
prophane
courses
:
for
this
will
best
proue
vnto
their
soules
,
that
they
haue
receiued
the
Spirit
of
grace
,
and
haue
attained
vnto
true
repentance
.
Vse
2
Secondly
,
this
maketh
for
the
sharpe
rebuke
of
those
,
who
when
the
Lord
doth
knocke
at
the
doore
of
their
hearts
,
and
make
knowne
vnto
them
,
that
they
are
liable
to
Gods
wrath
in
regard
of
their
vile
and
sinfull
course
of
life
,
they
seeke
by
all
meanes
to
quench
these
good
motions
,
and
to
driue
away
the
feare
of
hell
from
their
hearts
.
Oh
little
do
such
know
what
they
do
:
for
now
they
grieue
the
Spirit
of
grace
,
which
doth
moue
them
to
turne
vnto
the
Lord
,
and
do
refuse
to
accept
of
his
gracious
offer
of
mercy
and
fauour
;
and
therefore
it
may
be
the
Lord
in
his
iustice
wil
deny
them
the
like
for
euer
also
,
and
suffer
them
to
perish
in
their
iniquities
,
without
any
sense
or
feeling
thereof
at
all
.
Thirdly
,
here
is
an
instruction
for
vs
,
that
we
should
striue
for
this
holy
sorrow
,
which
will
melt
our
heartes
and
refine
our
soules
:
neither
let
vs
content
our selues
,
with
euery
slender
measure
thereof
,
but
〈…〉
our
to
bewaile
our
sinnes
with
a
〈◊〉
lamentation
.
Such
as
is
mentioned
in
this
text
,
viz.
that
we
mourne
as
one
would
doe
for
the
death
of
his
first
borne
,
and
as
the
Iewes
did
for
Iosiah
,
when
he
was
slaine
in
the
valley
of
Megiddo
.
Obiect
.
But
(
will
some
say
)
if
this
be
required
of
all
true
Christians
,
who
can
say
that
he
is
such
an
one
?
for
few
or
none
haue
attained
to
such
deepe
and
piercing
griefe
.
Ans.
Indeed
it
is
true
for
the
most
part
,
yet
not
generally
▪
for
some
haue
bene
as
throughly
wounded
with
sorrow
for
their
hainous
transgressions
,
as
any
man
hath
bene
for
his
childs
death
,
or
as
they
were
for
Iosiahs
death
:
and
as
for
others
that
haue
not
bene
altogether
so
deeply
plunged
in
griefe
and
anguish
,
they
take
vp
that
in
continuance
,
which
they
wanted
in
present
passion
.
Naturall
mourning
is
ordinarily
more
violent
,
as
we
may
obserue
in
Dauids
mourning
for
Absolon
,
who
cryed
out
in
the
bitternesse
of
his
heart
,
so
that
the
people
might
heare
him
:
but
godly
lamentation
is
more
lasting
and
durable
.
So
that
the
one
may
be
well
compared
to
a
land-floud
,
which
maketh
a
great
shew
and
noise
for
the
time
,
but
come
a
weeke
after
,
and
there
will
be
little
appearance
thereof
:
and
the
other
,
to
wit
godly
sorrow
,
may
be
likened
to
a
still
and
constant
raine
,
which
entreth
more
deepely
into
the
ground
,
and
remaineth
longer
,
and
doth
more
good
a
great
deale
,
then
a
sudden
,
violent
,
and
tempestuous
shower
.
and
herein
let
these
be
iudg
〈…〉
▪
who
are
endued
with
the
Spirit
of
God
,
and
are
acquainted
with
the
waies
of
God
;
and
let
them
speake
,
who
haue
had
the
greatest
crosses
,
and
haue
bene
euen
drunken
with
wormewood
,
as
the
Prophet
speaketh
:
let
them
(
I
say
)
speake
and
testify
for
the
clearing
of
this
point
,
whether
many
of
their
great
troubles
be
not
in
a
sort
forgotten
,
in
regard
of
any
present
griefe
that
they
conceiue
for
them
;
and
whether
the
sinnes
of
their
youth
doe
not
more
constantly
vexe
and
torment
them
,
then
all
the
afflictions
of
their
youth
do
.
And
if
it
be
so
,
then
may
it
well
be
concluded
,
that
their
sorrow
for
sin
is
greatest
,
though
it
bee
not
alwaies
so
boisterous
and
bitter
for
the
present
:
and
therefore
seeing
it
it
is
a
thing
that
may
be
attained
vnto
,
let
vs
vse
all
good
meanes
and
helpes
wherby
we
may
be
furthered
therein
.
See
the
meanes
in
that
Sermon
on
Isa.
1.
Vers.
12.
[
And
the
land
shall
bewaile
euery
family
apart
;
the
family
of
the
house
of
Dauid
apart
,
and
their
wiues
apart
.
]
From
which
words
this
doctrine
may
be
gathered
,
that
Doct.
6
It
is
not
sufficient
for
vs
to
be
religious
our
Religion
required
in
euery
one
in
the
family
.
selues
,
but
our
families
also
must
be
religious
.
Not
onely
the
heads
and
gouernours
,
but
the
whole
houshold
must
be
addicted
vnto
Gods
seruice
.
And
whosoeuer
is
religiously
disposed
in
Gods
house
,
he
will
certainly
take
care
for
the
planting
of
religion
in
his
owne
house
.
This
testimony
the
Lord
giueth
of
Abraham
:
I
know
(
saith
he
)
that
Abraham
will
command
his
Gen.
18.
19.
sonnes
,
and
his
houshold
,
that
they
keepe
the
way
of
the
Lord
,
to
doe
righteousnesse
and
iudgement
.
And
Ioshua
protesteth
and
voweth
,
that
he
and
Ioshua
.
24
▪
15.
Psa.
101.
5.
6.
7.
his
house
should
serue
the
Lord
.
And
Dauid
also
,
that
hee
would
not
endure
a
wicked
person
neare
him
:
but
if
he
knew
any
to
be
a
vassall
of
the
Diuell
,
to
be
a
slanderer
,
a
proud
person
,
a
lyer
,
or
the
like
,
hee
should
not
long
remaine
in
his
sight
,
but
he
would
soone
thrust
him
out
of
his
house
,
and
banish
him
from
his
presence
.
And
it
standeth
with
reason
that
good
men
should
deale
thus
:
for
Reasons
.
1
First
,
he
that
is
a
friend
vnto
God
,
and
truly
loueth
his
honour
himselfe
,
will
bee
desirous
that
euery
body
else
should
bee
affected
in
the
like
sort
,
especially
such
as
are
neare
vnto
him
.
Hee
that
carieth
a
loyall
and
louing
heart
towards
his
soueraigne
,
will
bee
very
vnwilling
that
traitours
and
professed
enemies
to
his
life
and
dignitie
,
should
haue
entertainment
vnder
his
roofe
.
Secondly
,
godly
men
doe
well
consider
that
those
that
are
most
faithfull
vnto
God
,
will
also
shew
themselues
most
faithfull
vnto
them
;
they
will
not
infect
their
children
,
nor
corrupt
one
another
,
nor
bee
prodigall
and
wastfull
,
nor
blemish
them
and
their
families
by
raising
vp
slanders
,
and
spreading
abroad
false
reports
and
tales
,
tending
to
their
reproach
and
disgrace
.
They
will
also
bee
trusty
and
painfull
in
their
places
and
callings
,
euen
when
their
gouernours
are
absent
,
as
well
as
when
they
are
present
:
as
knowing
that
though
they
bee
not
by
,
yet
God
is
alwayes
by
,
who
will
call
them
to
an
account
for
all
their
workes
.
Thirdly
,
religious
persons
in
a
family
,
will
pray
for
their
gouernours
,
as
also
for
themselues
,
that
they
may
haue
good
successe
in
their
businesse
and
affaires
;
and
that
is
it
which
brings
the
blessing
of
God
vpon
a
family
,
euen
as
we
see
Potiphars
house
was
blessed
for
Iosephs
sake
,
and
Labans
estate
much
bettered
,
and
his
wealth
exceedingly
encreased
for
Iacobs
sake
.
Vse
.
1
Would
wee
then
haue
a
testimony
vnto
our
soules
,
that
we
are
led
by
Gods
Spirit
?
then
let
vs
(
as
many
of
vs
as
are
gouernors
of
families
)
take
the
way
to
haue
piety
grounded
in
their
hearts
that
are
about
vs
,
that
so
our
houses
may
bee
little
Churches
,
as
diuers
Christian
families
were
in
the
Apostles
time
:
that
God
may
bee
serued
and
feared
,
his
word
read
,
heard
,
and
embraced
;
his
name
priuately
and
publickly
ininuocated
and
called
vpon
,
and
all
other
seruices
performed
among
vs
which
do
appertaine
vnto
Christians
.
If
we
be
to
plant
an
Orchard
,
we
will
not
take
euery
tree
that
growes
by
the
high
waies
side
,
but
rather
send
farre
,
and
be
at
some
charges
to
procure
good
trees
,
than
fill
vp
our
grounds
with
crabbe-trees
,
or
the
like
:
how
much
more
carefull
should
we
bee
of
our
house
,
(
which
is
nearer
&
of
better
vse
then
our
orchard
)
that
it
may
be
planted
with
such
as
truely
feare
the
Lord
,
that
so
the
deaw
of
his
blessing
may
continually
descend
vpon
vs
.
Vse
2
Furthermore
here
is
an
instruction
for
seruants
,
that
they
should
learne
to
know
their
duty
,
and
be
ready
to
ioyne
with
their
gouernours
in
all
godly
,
and
Christian
exercises
,
assuring
themselues
that
none
are
in
truth
good
seruants
vnto
men
,
but
those
that
are
withall
faithfull
seruants
vnto
almighty
God
.
Euery
family
[
apart
]
the
family
of
the
house
of
Dauid
apart
,
and
their
wiues
[
apart
]
,
&c.
The
doctrine
hence
to
be
gathered
is
this
:
that
Doct.
7
It
is
not
sufficient
to
come
to
publicke
religious
Christian
duties
are
to
be
performed
in
priuate
.
exercises
in
the
family
,
but
euery
one
must
performe
the
same
in
priuate
and
apart
.
Therefore
it
is
to
be
noted
,
that
in
this
place
it
is
said
of
husbands
and
wiues
,
that
they
shall
lament
[
apart
]
euen
they
that
are
linked
in
the
nearest
bonds
,
&
might
with
most
conueniencie
lay
open
their
hearts
each
before
other
;
yet
they
should
not
content
themselues
with
those
seruices
which
they
performed
together
,
vnlesse
God
and
their
consciences
might
sometimes
meete
in
secret
.
And
as
our
Sauiour
chose
for
himselfe
,
priuate
and
solitary
places
,
where
he
might
with
more
freedome
pray
vnto
his
Father
:
so
doth
he
giue
the
like
aduice
vnto
others
:
When
thou
prayest
(
saith
he
)
Math.
6.
6.
enter
into
thy
chamber
,
and
when
thou
hast
shut
thy
dore
,
pray
vnto
thy
Father
which
is
in
secret
.
Where
by
[
chamber
]
he
meaneth
any
secret
place
,
where
a
man
may
freely
lay
open
his
wants
before
the
Lord
.
Hence
was
it
that
Peter
after
the
deniall
of
his
maister
,
is
said
to
go
out
,
and
there
to
weepe
bitterly
.
Now
the
cause
why
we
must
doe
thus
,
is
Reason
.
1
First
,
because
it
will
be
a
witnesse
vnto
our
soules
,
that
we
doe
duties
in
truth
,
and
not
in
hypocrisie
:
for
in
secret
,
albeit
wee
shedde
teares
aboundantly
for
our
sinnes
,
none
can
accuse
vs
of
vaine-glory
,
neither
will
our
owne
hearts
charge
vs
therewith
:
whereas
in
publicke
there
may
be
some
such
suspicion
in
others
,
or
doubt
arising
in
our selues
And
as
our
sorrow
will
thence
appeare
not
to
be
hypocriticall
,
so
will
it
also
be
cleare
vnto
vs
,
that
it
is
not
natural
,
nor
for
company
,
such
as
may
be
in
a
ciuill
man
,
who
seeing
a
great
many
weeping
and
mourning
,
can
hardly
refraine
himselfe
from
teares
,
but
will
be
apt
and
readie
to
lament
with
them
.
Secondly
,
there
is
no
man
or
woman
but
hath
some
sinne
or
other
,
which
is
not
meete
for
them
to
acknowledge
before
their
nearest
friends
,
because
such
is
the
corruption
of
their
nature
,
they
will
be
ready
to
thinke
the
worse
of
the
party
.
The
most
louing
and
wife
husband
that
is
,
if
his
wife
should
discouer
vnto
him
all
her
thoughts
and
ill
affections
,
would
entertaine
somewhat
a
harder
conceite
of
her
than
before
he
did
;
and
therfore
God
would
haue
many
sinfull
cogitations
and
motions
laid
open
onely
vnto
himselfe
,
who
is
infinitely
mercifull
and
pittifull
;
and
not
vnto
any
creature
in
the
world
beside
.
Vse
1
This
doctrine
serueth
for
the
iust
reproofe
of
many
professours
,
who
are
all
in
the
Church
,
and
nothing
in
the
family
;
or
if
they
haue
prayer
and
reading
of
the
Scriptures
twice
a
day
publicke
with
their
whole
family
,
they
imagine
that
they
haue
gone
as
far
as
they
need
to
do
;
though
they
neuer
throughout
the
whole
weeke
performe
any
seruice
vnto
the
Lord
in
secret
;
neuer
conscionably
meditate
on
the
word
;
neuer
earnestly
bewaile
and
confesse
their
hidden
corruptions
;
neuer
feruently
cry
vnto
the
Lord
for
the
sauing
graces
of
his
holy
Spirit
;
nor
performe
any
such
duty
apart
,
as
all
Christians
are
bound
to
doe
.
Such
kind
of
persons
may
assure
themselues
,
that
their
hearts
are
not
right
with
God
,
and
that
they
are
not
ledde
by
the
Spirit
of
grace
,
which
drawes
those
in
whom
it
reigneth
,
vnto
the
performance
of
good
duties
apart
,
as
well
as
with
company
:
in
their
closets
,
in
their
chambers
,
in
the
fields
,
or
in
some
such
priuate
places
or
other
,
as
well
as
in
the
Church
,
or
with
the
whole
society
where
they
liue
.
How
much
more
are
those
to
be
condemned
who
are
so
farre
from
seruing
the
Lord
in
secret
,
that
they
either
refuse
to
doe
it
in
publicke
,
or
if
they
affoord
their
bodily
presence
,
yet
they
are
idle
or
profane
,
or
wanton
in
their
lookes
,
and
in
their
gestures
,
letting
all
that
are
neare
them
see
the
vile
disposition
of
their
hearts
,
by
their
leaud
and
abhominable
carriage
?
These
sinful
wretches
are
so
farre
from
being
excused
by
being
at
religious
exercises
,
that
they
are
much
to
be
condemned
,
for
that
in
the
land
of
righteousnesse
(
as
the
Prophet
speaketh
)
they
worke
wickednesse
,
and
in
the
places
where
they
should
shew
all
manner
of
holines
,
they
expresse
such
notable
profanenesse
.
These
are
euen
like
Iudas
,
who
was
plotting
to
betray
his
maister
euen
then
,
when
he
was
at
the
Lords
table
to
bee
partaker
of
the
holy
Sacrament
;
and
they
shall
speede
euen
as
he
did
:
for
when
affliction
and
misery
seazeth
vpon
them
(
as
come
it
will
sooner
or
later
,
if
they
preuent
it
not
by
hearty
repentance
)
then
shal
they
not
be
able
to
stand
before
the
Lord
,
nor
before
the
face
of
their
accusing
consciences
,
but
shall
be
ouerwhelmed
with
horrour
and
amazement
,
and
be
more
ready
to
lay
violent
hands
on
themselues
,
then
to
seeke
vnto
the
Lord
for
mercy
,
whom
they
haue
so
haynously
and
presumptuously
offended
.
Secondly
,
let
vs
hence
learne
to
be
the
same
alone
for
matters
of
godlinesse
,
as
we
are
in
company
;
and
to
do
duties
when
no
body
sees
vs
,
(
euen
because
God
beholds
vs
)
as
well
as
when
many
eyes
are
cast
vpon
vs
.
This
will
be
a
testimony
vnto
our
soules
of
great
sincerity
and
vprightnesse
;
and
these
priuate
exercises
of
religion
,
will
marueilously
fit
vs
for
the
publike
.
And
thence
it
comes
to
passe
that
many
are
so
loth
to
appeare
before
God
in
the
congregation
,
or
in
the
family
,
and
do
feele
the
seruices
of
God
so
tedious
and
wearisome
,
because
their
hearts
haue
not
bene
exercised
therewith
in
secret
:
for
hee
that
deales
with
his
owne
soule
alone
,
shall
finde
so
many
defects
in
himselfe
,
that
he
will
be
very
desirous
of
the
helpe
of
the
Saints
in
publicke
assemblies
.
Therfore
let
vs
tye
our selues
euery
day
to
spend
some
time
in
meditating
on
the
word
,
in
searching
our
hearts
,
in
humbling
our selues
for
our
offences
past
and
present
;
in
praying
to
the
Lord
to
strengthen
vs
where
we
are
weake
,
to
resolue
vs
where
we
are
in
doubt
,
to
shew
vs
our
errours
,
and
to
direct
vs
in
the
right
way
:
to
let
vs
see
our
wants
,
and
to
supply
them
of
his
rich
grace
;
let
vs
(
I
say
)
constantly
performe
these
and
the
like
duties
in
secret
,
and
then
shall
it
bee
plaine
vnto
our
soules
that
we
are
guided
by
Gods
good
Spirit
.
And
howsoeuer
the
diuell
wil
obiect
that
we
are
not
sincere
,
because
we
haue
many
times
more
in
shew
outwardly
,
then
we
haue
in
substance
inwardly
;
yet
hereby
shal
we
be
able
to
approue
the
sincerity
of
our
hearts
:
that
albeit
we
haue
not
that
within
vs
which
we
seeme
to
haue
,
yet
we
desire
to
haue
it
,
and
striue
to
attaine
to
it
;
and
he
onely
is
an
hypocrite
which
neither
hath
,
nor
desires
to
haue
that
which
he
maketh
semblance
to
haue
.
The
end
of
the
first
Sermon
vpon
the
twelfth
of
Zechariah
.
THE
SECOND
SERMON
VPpon
the
sixt
of
Luke
.
LVKE
6.
47.
&c.
Vers.
47
Whosoeuer
commeth
to
me
,
and
heareth
my
words
,
and
doth
the
same
,
I
will
shew
you
to
whom
he
is
like
.
48
He
is
like
a
man
which
built
an
house
,
and
digged
deepe
,
and
laid
the
foundation
on
a
rocke
:
and
when
the
waters
arose
,
the
floud
beate
vpon
that
house
,
and
could
not
shake
it
:
for
it
was
grounded
vpon
a
rocke
.
49
But
hee
that
heareth
,
and
doth
not
,
is
like
a
man
that
built
an
house
vpon
the
earth
without
foundation
,
against
which
the
floud
did
beate
,
and
it
fell
by
and
by
:
and
the
fall
of
that
house
was
great
.
IN
the
words
immediatly
going
before
,
is
declared
,
how
Christ
rebuked
those
that
would
call
him
,
Lord
,
Lord
,
and
make
a
profession
of
religion
,
and
yet
not
doe
the
things
that
he
commanded
them
:
for
if
they
woulde
speake
to
their
Lords
,
they
must
speake
to
their
lusts
,
for
to
them
they
are
in
subiection
▪
Hauing
bestowed
such
a
reproofe
vpon
them
,
hee
leaueth
them
not
so
,
but
directeth
them
what
they
should
doe
,
exhorting
them
to
a
conscionable
practise
of
the
word
,
to
the
which
that
he
might
more
throughly
perswade
them
,
he
vseth
two
forcible
reasons
.
1
One
is
taken
from
the
great
commodity
that
will
redound
vnto
those
that
doe
practise
it
,
namely
,
that
they
shall
be
inuincible
against
all
temptations
,
and
vnmoueable
in
all
the
stormes
and
tempests
that
shall
arise
.
Vers.
47.
48.
2
Another
is
taken
from
the
great
danger
that
will
ensue
vpon
the
contrary
;
which
is
this
;
that
let
men
heare
as
much
as
they
will
,
if
they
do
not
yeeld
obedience
vnto
it
,
they
shall
haue
a
desperate
,
and
fearfull
,
and
vnrecouerable
fall
:
and
therefore
are
they
compared
to
an
house
that
hath
good
stone
and
timber
and
workemanship
bestowed
about
it
,
but
it
is
built
on
an
ill
foundation
,
on
the
sand
,
or
on
a
quagmire
,
which
is
shaken
by
euery
blast
of
winde
,
and
if
their
arise
any
blustering
stormes
,
is
vtterly
ouerthrowne
.
Doct.
1
Vers.
47
[
Whosoeuer
commeth
to
me
]
In
that
Christ
sheweth
that
some
haue
recourse
vnto
him
,
to
heare
his
word
,
and
are
builders
as
well
as
others
,
Hypocrits
in
many
things
agree
with
Christians
.
(
48
)
and
yet
are
but
dissemblers
,
which
appeareth
by
their
end
;
the
doctrine
hence
to
be
learned
is
,
that
hypocrites
may
goe
as
farre
as
Christians
in
many
things
.
They
may
come
to
Christ
in
the
hearing
of
the
word
,
in
the
receiuing
of
the
Sacrament
,
in
publicke
prayer
,
and
yet
be
false-hearted
all
the
while
.
A
true
Christian
heares
the
pure
word
of
God
,
without
mixture
of
popish
or
humane
inuentions
;
so
doth
an
hypocrite
.
A
true
Christian
is
a
builder
,
he
edifies
himselfe
in
knowledge
and
vnderstanding
;
so
doth
an
hypocrite
.
Iudas
as
well
as
Peter
can
carry
away
many
good
lessons
;
and
yet
the
one
goe
to
hell
for
his
falshoode
and
guile
,
when
the
other
hath
heauen
for
his
portion
:
because
he
had
an
vpright
heart
,
and
a
spirit
without
guile
.
Thus
farre
we
see
in
the
text
wherein
true
Christians
,
and
hypocrites
do
agreee
:
now
let
vs
consider
what
difference
there
is
betwixt
them
.
The
one
when
he
is
to
build
,
digges
deepe
,
and
casts
out
the
loose
earth
,
that
so
his
foundation
may
be
firme
and
sure
:
implying
thus
much
,
that
the
seruants
of
God
know
their
hearts
to
be
hollow
and
false
ground
,
and
therefore
when
they
haue
heard
a
Sermon
,
they
suspect
their
owne
guiltinesse
,
and
so
search
their
hearts
and
lament
their
corruptions
:
for
searching
is
digging
,
and
lamenting
is
casting
foorth
of
the
rubbish
and
loose
earth
.
They
thinke
their
labour
euen
lost
,
vnlesse
their
hearts
can
meete
with
such
a
promise
,
with
such
a
threatening
,
or
with
such
an
instruction
,
to
make
a
right
vse
of
the
same
.
Now
on
the
other
side
,
an
hypocrite
makes
quicke
worke
,
all
his
building
is
aboue
ground
,
and
therefore
when
he
hath
talked
a
little
of
the
Sermon
,
he
is
well
,
and
thinkes
all
his
worke
is
dispatched
:
he
spends
no
time
in
digging
and
searching
;
nor
in
grieuing
and
lamenting
for
his
corruptions
:
nay
he
censureth
Christians
as
too
melancholy
and
pensiue
,
that
will
goe
aside
into
a
corner
,
and
there
deale
by
prayers
and
teares
betwixt
God
and
their
owne
hearts
:
what
neede
all
this
adoe
(
saith
the
hypocrite
)
is
not
God
mercifull
?
He
is
so
indeed
,
yet
will
he
haue
vs
to
be
seuere
and
vnmercifull
towards
our
corrupt
and
euill
lustes
,
and
therefore
still
to
be
digging
at
them
,
and
casting
of
them
foorth
of
our
hearts
.
And
as
in
this
place
wee
may
perceiue
how
farre
true
Christians
doe
both
agree
and
differ
,
so
there
are
other
Scriptures
to
cleare
the
same
,
as
the
eight
of
Luke
,
the
parable
of
the
grounds
,
wherein
it
is
euident
,
that
the
stonie
ground
did
heare
the
word
of
God
,
and
that
with
vnderstanding
,
yea
with
ioy
:
nay
which
is
more
,
the
thorny
ground
did
not
onely
receiue
the
seede
,
but
brought
foorth
both
the
blade
and
the
eare
,
that
is
,
did
not
onely
with
readinesse
receiue
the
word
,
but
also
did
somewhat
(
in
their
manner
)
which
the
word
commanded
:
thus
farre
the
ill
grounds
agreed
with
the
good
ground
.
But
herein
the
good
ground
went
beyond
them
,
that
those
that
were
signified
thereby
,
came
with
a
good
and
honest
heart
,
and
had
patience
to
vndergoe
persecution
for
the
truth
,
and
contempt
of
the
world
,
that
they
would
not
bee
choaked
with
the
cares
and
pleasures
thereof
:
whereas
the
other
sort
if
they
saw
in
likelyhood
,
that
they
might
get
more
profite
and
ease
by
following
the
world
,
then
by
embracing
Christ
,
they
were
gone
.
Another
place
fit
for
the
proofe
of
this
poynt
,
wee
haue
in
the
parable
of
the
Virgins
;
where
Matth.
25.
we
may
obserue
.
1.
That
they
were
all
[
Virgins
]
that
is
,
such
as
did
professe
to
separate
themselues
from
worldly
lusts
,
and
did
not
go
a
whoring
after
the
common
corruptions
of
the
times
,
but
kept
themselues
within
the
bounds
of
outward
sobriety
;
as
Iudas
and
Saul
for
a
time
did
,
who
could
not
be
charged
with
grosse
couetousnesse
or
cosenage
,
or
the
like
.
2.
Further
they
had
all
[
lampes
]
that
is
,
an
outward
shew
of
good
things
.
And
(
3.
)
[
Oyle
in
their
lampes
]
so
much
as
could
make
a
blaze
to
get
them
the
credit
of
professors
:
they
could
speake
well
,
and
do
diuers
works
that
were
glorious
in
the
view
of
the
world
.
4.
They
all
went
to
meete
the
Bride-groome
]
that
is
,
all
of
them
frequented
the
meanes
of
saluation
,
as
if
they
expected
fauour
and
fellowship
with
Christ
Iesus
.
5.
Lastly
(
it
is
said
)
they
all
[
slumbred
and
slept
]
that
is
,
those
that
were
true
Christians
,
hauing
sound
fruits
of
pietie
and
sinceritie
in
their
hearts
,
and
in
their
liues
,
knew
their
estate
was
good
,
and
therefore
waited
for
their
Sauiour
with
quiet
and
peaceable
hearts
.
Hypocrites
also
,
seeing
that
they
went
beyond
Atheists
and
prophane
persons
,
thought
their
case
was
good
,
and
thereupon
they
grew
secure
,
and
neuer
troubled
themselues
about
the
assurance
of
their
election
:
Thus
farre
the
wise
and
foolish
virgins
accord
.
But
here
is
the
difference
,
that
the
foolish
Virgins
haue
no
more
oyle
than
they
carry
in
their
lamps
:
the
world
may
easily
see
all
that
is
in
them
:
but
the
wise
Virgins
haue
a
lampe
to
carry
oyle
,
and
an
heart
to
carry
oyle
:
they
haue
two
vessels
,
one
for
practise
,
and
another
for
store
;
that
though
the
oyle
in
the
lampe
should
bee
spent
,
yet
there
might
bee
a
new
supply
made
.
Vse
1
Thus
we
see
in
how
many
things
false-hearted
dissemblers
come
neare
the
sincerest
of
Gods
seruants
.
Which
serueth
,
first
for
the
reproofe
of
them
,
that
because
they
liue
a
ciuill
life
,
and
pertake
of
the
word
and
the
sacraments
,
thinke
they
haue
gone
farre
enough
,
and
account
themselues
very
good
Chrrstians
:
this
is
but
to
be
a
builder
,
one
of
the
ill
grounds
,
one
of
the
fiue
foolish
Virgins
,
and
therefore
as
yet
their
case
is
wofull
.
Secondly
,
if
those
that
goe
so
farre
,
be
notwithstanding
miserable
,
then
how
cursed
are
they
that
haue
not
proceeded
so
farre
?
that
are
not
builders
,
but
destroyers
of
themselues
and
others
by
their
corrupt
speeches
,
and
by
their
lewd
example
and
course
of
life
?
that
are
not
arable
grounds
,
but
altogether
a
wilde
waste
?
that
are
not
Virgins
,
but
doe
still
commit
spirituall
whoredome
(
and
that
in
the
sight
of
all
the
world
)
against
the
Lord
God
of
heauen
,
that
is
a
iealous
God
?
If
their
fall
shall
be
horrible
and
fearefull
that
build
,
and
that
with
the
good
word
of
God
;
because
they
build
on
an
ill
foundation
:
how
terrible
must
their
iudgement
needs
be
,
that
come
so
farre
behinde
such
in
any
shew
of
goodnesse
,
and
go
so
farre
beyond
them
in
euery
kinde
of
grosse
wickednesse
?
If
these
grounds
that
made
shew
of
fruitfulnesse
be
accursed
,
because
they
bring
not
forth
ripe
fruit
,
then
what
shall
become
of
them
that
will
not
endure
any
plowing
at
all
,
but
bring
forth
bryars
and
brambles
,
and
all
manner
of
poysoned
weeds
?
And
if
it
went
so
hard
with
those
that
were
Virgins
,
and
went
with
their
lampes
to
meet
the
bride-groome
,
then
what
must
their
doome
be
that
are
not
Virgins
,
but
adulterers
,
and
adulteresses
?
that
loue
the
earth
more
then
heauen
,
and
earthly
things
more
then
heauenly
things
?
that
would
rather
be
at
a
table
of
good
cheare
where
their
bodies
may
be
pampered
,
then
at
the
Lords
table
,
where
their
soules
might
be
fedde
vnto
eternall
life
?
Certainly
these
mens
iudgements
sleepeth
not
,
and
when
it
ouertaketh
them
,
woe
vnto
them
;
for
their
case
wil
be
most
lamentable
.
Neither
need
they
cry
out
against
hypocrites
,
for
they
are
ten
times
worse
then
hypocrites
,
and
their
punishment
must
be
sutable
.
Thirdly
,
this
is
for
instruction
,
that
sith
hypocrites
seeme
to
draw
in
the
same
yoake
of
sincerity
with
the
Saints
of
God
,
therefore
we
should
search
our
hearts
and
our
thoughts
,
and
not
onely
build
aboue
ground
,
but
looke
whether
our
foundation
be
good
:
for
the
heart
is
deceiptfull
aboue
Ier.
17.
all
things
,
yet
the
word
of
God
tryeth
it
:
that
setteth
it
,
as
it
were
,
vpon
the
racke
,
and
is
as
a
two-edged
sword
that
diuideth
betweene
the
heart
and
the
reines
,
and
findeth
out
all
shifts
and
excuses
whatsoeuer
.
But
that
we
may
more
plainely
perceiue
the
way
how
to
get
a
sincere
heart
,
let
vs
obserue
these
directions
following
.
The
first
shall
be
taken
out
of
the
text
,
namely
,
How
to
get
&
try
an
vpright
heart
.
that
we
must
digge
and
search
into
our
consciences
,
and
when
we
finde
any
corruption
therein
,
we
must
cast
it
forth
.
It
is
not
sufficient
to
say
,
indeede
I
finde
an
ill
foundation
,
but
there
is
no
remedy
,
I
must
builde
vpon
it
:
nay
a
good
builder
will
not
do
so
,
but
throw
out
euery
thing
that
might
endanger
his
foundation
.
And
so
should
we
deale
with
sinne
,
and
thereby
may
we
try
our
plainnesse
,
if
we
can
soundly
iudge
our selues
,
and
be
glad
to
be
admonished
of
others
,
it
is
a
signe
that
there
is
vprightnesse
in
vs
:
as
it
is
an
euident
token
that
he
mindes
to
haue
a
good
foundation
,
that
when
his
neighbour
comes
with
a
spade
,
and
tels
him
,
I
see
you
haue
much
adoe
here
,
and
that
you
neede
helpe
,
I
will
ioyne
with
you
,
is
glad
of
this
newes
,
and
thankfully
accepts
of
him
and
of
his
labour
.
This
is
contrary
vnto
the
Scribes
and
Pharises
practize
,
who
had
little
to
say
against
the
gifts
of
Iohn
Baptist
,
and
of
Christ
;
but
when
they
came
to
digge
at
their
pride
,
and
couetousnesse
,
and
cruelty
,
they
could
not
endure
it
.
Secondly
another
tryall
is
,
at
whose
sinnes
we
grieue
most
.
An
hypocrite
is
the
sorest
and
busiest
digger
of
all
,
but
it
is
in
other
mens
ground
;
but
he
that
would
haue
a
good
foundation
,
must
be
most
industrious
in
purging
his
owne
soule
from
iniquity
.
That
was
a
complaint
that
Ieremie
made
,
Ier.
8.
6.
that
no
man
said
,
What
haue
I
done
?
but
all
the
stirre
of
hypocrites
is
,
what
others
haue
done
.
Whereas
if
we
could
come
to
this
,
I
haue
liued
in
this
sinne
,
I
haue
broken
promise
,
I
haue
bene
vnfaithfull
in
Gods
seruice
:
what
way
may
I
take
to
get
peace
vnto
my
soule
?
This
were
the
way
indeed
to
get
a
sound
heart
:
and
this
is
a
good
argument
of
a
sound
heart
,
when
the
sinnes
of
our
owne
soules
do
more
vexe
vs
,
than
all
the
iniuries
that
men
haue
done
,
or
can
do
against
vs
,
and
therefore
we
are
euer
busie
in
searching
out
the
hidden
corruptions
that
lye
lurking
within
our
soules
,
that
so
our
foundation
may
remaine
still
vnmoueable
:
for
this
is
the
difference
betwixt
an
earthly
house
and
a
spirituall
,
that
the
one
needeth
but
once
to
haue
a
sure
foundation
laid
,
but
the
other
requireth
daily
looking
to
.
There
is
some
one
corruption
or
other
that
must
be
cast
forth
:
so
that
Christians
are
searching
and
digging
builders
:
who
albeit
they
seeme
to
themselues
to
be
very
blinde
,
yet
they
get
the
greatest
measure
of
knowledge
:
and
though
they
be
very
dead
in
their
owne
feeling
,
yet
they
carry
away
the
life
of
God
and
the
life
of
grace
.
Doct.
2
Verse
47.
[
Whosoeuer
heareth
my
words
and
doth
the
same
,
&c.
is
like
a
man
that
built
an
house
,
and
digged
deepe
,
or
(
as
it
is
in
Matthew
)
is
like
a
wise
builder
]
who
before
he
be
at
any
cost
will
be
sure
of
a
good
foundation
,
or
else
all
his
labour
is
lost
.
Now
the
foundation
of
a
Christian
is
his
practise
,
whence
ariseth
this
poynt
:
that
Hearing
&
doing
must
go
together
.
Reasons
.
They
are
the
blessedest
hearers
of
the
word
,
that
are
the
best
practisers
of
the
same
.
Therefore
is
it
that
Christ
Iesus
pronounceth
such
blessed
,
as
heare
the
word
,
and
do
it
.
Luke
11.
28.
Yea
more
blessed
than
the
virgin
Mary
was
for
bearing
Christ
in
her
wombe
;
for
that
alone
could
not
haue
saued
her
:
whereas
the
word
of
God
heard
and
practised
,
is
sufficient
to
bring
the
soule
to
euerlasting
life
:
and
not
so
alone
,
but
it
also
giues
the
parties
right
vnto
,
and
the
enioyment
of
all
manner
of
outward
blessings
whatsoeuer
,
as
is
shewed
at
large
,
Deut.
28.
Leuit.
26.
The
reasons
why
such
are
blessed
,
are
these
.
First
,
because
they
shall
be
able
to
stand
it
out
in
all
manner
of
temptations
,
so
that
though
all
the
diuels
in
hell
were
turned
loose
vpon
them
,
they
should
bee
more
then
conquerours
ouer
them
all
.
Secondly
,
this
maketh
for
the
increasing
of
their
happinesse
,
that
they
shall
still
grow
in
knowledge
.
For
our
Sauiour
saith
:
If
any
one
will
do
his
wil
,
he
shal
Iohn
.
7.
17
know
of
the
doctrine
,
whether
it
be
of
God
or
no.
You
shall
haue
many
,
who
before
the
receiuing
of
the
Sacrament
,
and
at
such
like
times
,
will
deale
with
their
Minister
,
that
he
would
not
examine
them
;
for
they
are
not
booke
learned
:
and
besides
,
they
are
old
,
and
their
memories
will
not
serue
them
.
And
will
you
know
the
true
reason
hereof
?
it
is
euen
that
of
our
Sauiour
:
They
will
not
do
the
will
of
God
,
and
therefore
they
know
it
not
.
For
their
capacities
and
memories
,
and
all
the
faculties
of
their
soules
and
bodies
will
serue
them
well
enough
for
their
couetousnesse
,
for
craftie
and
subtill
dealing
,
and
for
such
pleasures
as
they
are
addicted
vnto
,
&c.
Thirdly
,
this
practising
of
the
word
will
be
a
testimony
of
an
honest
heart
:
for
that
is
the
propertie
of
it
,
to
heare
and
receiue
,
to
vnderstand
and
hold
fast
the
word
,
and
to
bring
forth
fruite
with
patience
.
Many
doubt
that
they
haue
vnsound
hearts
;
let
them
bring
themselues
to
this
touchstone
:
Do
they
grow
to
some
fruitfulnesse
in
good
workes
by
the
hearing
of
the
word
,
and
are
they
not
discouraged
though
some
heat
of
affliction
do
arise
?
then
our
Sauiour
testifieth
that
they
haue
good
and
honest
hearts
.
So
long
as
one
desires
to
do
his
duty
,
and
from
his
desire
is
drawen
to
praier
,
and
by
prayer
gets
vertue
from
Christ
,
whereby
the
commandements
are
made
easie
,
so
long
he
needeth
not
to
feare
his
estate
,
for
it
is
good
and
comfortable
.
Vse
1
Seeing
therefore
that
the
doers
of
the
word
,
and
not
the
hearers
are
blessed
,
this
should
teach
vs
to
make
conscience
to
do
as
we
heare
,
to
practise
euery
duty
that
is
enioyned
,
and
to
eschew
euery
sinne
that
is
reproued
:
otherwise
we
shall
be
cursed
for
our
hearing
when
others
are
blessed
,
and
be
beaten
with
manie
stripes
,
because
we
knew
our
maisters
will
,
and
did
it
not
.
Secondly
,
here
is
a
singular
consolation
for
those
that
desire
in
their
hearts
to
do
the
whole
will
of
God
;
then
they
do
it
in
Gods
account
:
for
with
him
we
are
reputed
as
we
are
affected
:
if
one
giue
but
two
mites
,
as
the
poore
widow
did
,
with
a
willing
and
chearefull
heart
,
it
shall
be
accepted
and
commended
;
yea
though
it
be
but
a
cup
of
cold
water
,
it
shall
not
go
vnrewarded
.
A
father
doth
not
respect
so
much
how
exactly
his
child
doth
any
thing
,
as
how
obediently
he
performes
it
:
and
though
he
cannot
doe
as
he
would
,
if
he
weepe
,
and
desire
his
father
to
helpe
him
to
doe
better
,
it
sufficiently
contenteth
a
parents
minde
;
so
if
we
be
ready
and
desirous
to
do
euery
thing
that
is
commanded
,
and
to
beleeue
euery
thing
that
is
promised
,
and
to
auoyde
euery
euill
that
is
condemned
;
Christ
hath
said
it
,
and
we
shall
finde
it
one
day
,
whatsoeuer
we
feele
now
,
that
we
are
blessed
and
happy
people
,
members
of
the
Sonne
of
God
,
temples
of
the
holy
Ghost
,
and
the
sonnes
&
daughters
of
the
euerliuing
God
.
Our
Sauiour
saith
vnto
his
disciples
,
Without
me
ye
can
do
nothing
.
Ioh.
15.
5.
Doe
we
then
something
in
truth
of
heart
?
then
we
are
in
Christ
branches
of
the
true
vine
,
and
bringing
forth
fruit
in
him
,
we
shall
be
still
purged
to
bring
forth
greater
abundance
thereof
.
[
And
when
the
waters
arose
,
the
floud
beate
vpon
that
house
,
and
could
not
shake
it
.
]
In
that
he
commendeth
the
goodnesse
of
this
building
,
because
it
stood
when
the
stormes
did
beat
vpon
it
,
the
doctrine
is
.
that
Doct.
3
Euery
man
is
that
in
truth
out
of
temptation
,
Tryall
sheweth
what
euery
man
is
.
which
he
sheweth
himselfe
to
bee
in
temptation
.
A
wise
builder
is
wise
before
stormes
arise
,
though
he
be
not
put
to
it
:
but
how
shall
that
be
knowne
?
by
the
standing
of
his
house
in
extremitie
of
weather
.
If
in
the
midst
of
all
tryals
he
hold
his
owne
and
stand
it
out
,
and
proue
the
same
man
still
,
then
is
his
wisedome
apparant
to
all
:
he
that
builds
on
the
sand
hath
(
it
may
be
)
as
faire
and
goodly
a
house
in
shew
as
the
other
;
but
when
the
winds
arise
,
it
quickely
tumbles
downe
.
And
so
it
is
with
hypocrites
,
if
troubles
be
approching
towards
them
,
especially
if
they
once
beginne
to
pinch
them
,
they
are
gone
:
one
puffe
of
temptation
;
one
shew
of
promotion
;
one
storme
of
affliction
,
makes
all
their
building
in
matters
of
religion
to
become
altogether
ruinous
.
So
for
the
grounds
,
what
could
the
good
ground
say
for
it selfe
for
a
time
,
which
the
ill
grounds
could
not
?
They
were
all
plowed
,
they
all
receiued
the
seede
,
and
brought
it
aboue
ground
those
that
did
least
.
Whence
was
the
difference
then
?
The
bad
grounds
had
not
the
stones
digged
out
,
nor
the
thornes
grubbed
vp
;
and
therefore
the
seede
springing
vp
in
the
one
sort
,
when
the
parching
heat
came
,
withered
away
;
and
that
in
the
other
was
choaked
by
the
thornes
,
and
so
came
to
nought
:
each
of
them
failing
when
their
tryall
came
:
whereas
the
good
ground
held
out
vnto
the
end
.
Peter
was
a
good
house
,
Iudas
was
an
ill
house
;
therefore
when
a
storme
came
,
though
Peter
lost
a
slatte
or
two
,
as
the
best
house
may
,
yet
the
foundation
and
the
side-wals
stood
firme
:
he
wept
bitterly
for
his
sinne
,
and
craued
pardon
for
it
,
and
so
all
was
repaired
.
But
what
of
Iudas
?
he
stood
indifferently
well
for
a
while
:
but
at
length
when
Christ
rebuked
him
,
he
was
full
of
wrath
;
and
when
the
high
Priests
offered
him
money
,
he
was
full
of
couetousnesse
:
and
so
thinking
to
gaine
more
by
selling
of
Christ
,
than
by
seruing
of
him
,
hee
quite
forsooke
his
Maister
,
and
sought
how
to
betray
him
to
his
most
mortall
aduersaries
.
So
Ioseph
being
good
vnder
his
fathers
gouernment
,
continued
good
also
vnder
the
gouernment
of
Infidels
,
where
he
had
all
meanes
of
damnation
,
but
none
of
saluation
;
yea
though
he
were
at
first
in
an
vnchast
house
,
where
he
was
set
vpon
by
his
vnchast
mistres
;
and
afterwards
cast
in
prison
amongst
the
notablest
malefactors
in
all
the
country
:
yet
looke
what
manner
of
man
Ioseph
was
in
his
fathers
house
,
the
same
he
was
still
,
both
in
Potiphars
house
,
and
in
the
prison
;
and
the
same
he
continued
to
be
when
he
came
to
great
aduancement
in
Pharaohs
court
,
which
was
the
most
dangerous
temptation
of
all
the
rest
.
Hereunto
we
may
adde
,
that
Ioseph
was
a
young
man
,
and
therefore
more
likely
to
be
caried
away
;
but
all
was
nothing
:
when
his
heart
was
sound
,
all
the
powers
of
hell
could
not
preuaile
against
him
.
On
the
contrary
part
,
it
is
said
of
Amaziah
,
that
2
Chron.
25.
5.
he
did
that
which
was
vpright
in
the
eyes
of
the
Lord
,
but
not
with
a
perfect
heart
.
Therefore
marke
what
came
of
it
:
after
that
he
had
ouercome
the
Edomites
,
his
heart
was
lifted
vp
,
and
he
(
contrary
to
common
sense
)
fell
to
worship
their
Idols
,
whom
he
had
vanquished
in
battle
:
he
would
not
bee
so
precise
any
longer
,
nor
be
at
the
command
of
euery
Prophet
,
but
would
take
his
liberty
:
and
so
being
an
hypocrite
in
the
beginning
,
he
manifested
himselfe
to
be
a
miserable
hypocrite
in
the
end
.
So
Ioash
all
the
while
the
good
Priest
2
Chron.
24.
Iehoiadah
liued
,
that
would
not
suffer
him
to
take
ill
courses
,
was
very
forward
,
yea
in
some
things
more
forward
then
Iehoiadah
himselfe
:
but
as
2
Kings
12.
7.
soone
as
Iehoiadah
was
dead
,
his
religion
was
dead
with
him
,
and
of
a
professour
,
he
became
a
persecutour
;
and
nothing
could
stay
him
from
his
wicked
courses
,
vntill
he
was
taken
away
by
a
violent
death
.
But
that
the
point
may
be
yet
more
cleare
,
we
wil
giue
instance
in
some
particular
things
,
wherein
men
iudge
themselues
to
be
very
strong
,
when
as
the
truth
is
they
are
exceeding
weake
.
Many
will
thanke
God
,
that
though
in
other
things
they
come
short
,
yet
they
are
endued
with
patience
:
but
what
doe
they
when
wrongs
are
offered
them
?
why
then
they
take
on
as
bad
as
the
worst
.
Such
neede
not
brag
of
the
aboundance
of
their
patience
,
for
they
haue
neuer
a
iot
more
then
they
finde
when
iniures
are
offered
them
.
So
others
there
are
,
that
hope
they
loue
the
truth
:
but
let
one
of
the
Family
of
loue
,
or
of
the
Brownists
set
vpon
them
,
and
what
will
they
doe
?
presently
beginne
to
thinke
,
and
speake
hardly
of
the
seruantes
and
seruices
of
God
,
and
of
the
truth
of
God
.
This
plainely
argueth
that
there
was
in
the
heart
but
little
loue
of
the
truth
,
but
much
pronenesse
&
aptnesse
vnto
errours
and
heresies
.
He
is
the
truely
couragious
souldier
that
wil
stand
to
it
,
when
the
skirmish
is
at
hottest
:
as
for
those
that
will
bragge
much
before
,
and
betake
them
to
their
heeles
,
or
ioyne
(
for
feare
)
with
the
aduersarie
when
the
battle
beginnes
,
they
are
meere
cowards
,
vtterly
vnworthy
of
the
name
of
souldiers
.
Againe
,
others
are
conceited
that
they
haue
merciful
hearts
;
but
hereby
they
manifest
the
quite
contrary
,
that
they
giue
so
little
of
their
superfluity
to
those
that
are
in
necessity
,
whose
hearts
might
be
gladded
,
and
whose
soules
might
be
stirred
vp
to
offer
praises
and
prayers
vnto
the
Lord
for
them
,
in
regard
of
their
liberality
.
Others
againe
will
not
be
perswaded
,
but
they
make
conscience
of
the
Sabboth
:
but
if
there
be
occasion
of
trauell
offered
on
that
day
,
will
they
not
rather
God
should
lose
his
glory
,
than
they
their
commodity
?
Yes
surely
,
and
thereby
they
shew
themselues
to
be
but
prophane
persons
,
that
did
neuer
conscionably
sanctify
the
Sabboth
:
for
if
they
had
done
so
,
euery
sleight
temptation
would
neuer
carry
them
so
farre
wide
.
Vse
1
This
serueth
for
comfort
vnto
those
that
haue
laid
a
sure
foundation
:
it
is
impossible
that
they
should
fall
away
;
for
temptations
doe
not
make
those
that
are
good
to
become
ill
,
but
onely
try
what
euery
one
is
.
Gold
is
as
good
when
it
comes
out
of
the
fire
,
as
when
it
is
cast
in
,
nay
better
many
times
;
whereas
copper
that
was
before
glistering
in
shew
,
appeares
to
be
that
indeed
which
formerly
it
was
,
though
men
discerned
it
not
so
wel
til
it
had
gone
through
the
fire
.
This
comfort
the
Apostle
Iohn
giueth
vs
:
saying
,
Whosoeuer
is
borne
of
God
1
Ioh.
3.
9.
sinneth
not
:
and
why
?
for
his
seed
remaineth
in
him
,
&c.
that
is
,
he
can
neuer
be
brought
vnder
the
dominion
of
sin
any
more
,
because
the
immortal
seed
of
the
word
,
sowne
in
his
heart
,
can
neuer
die
.
It
is
as
possible
to
pull
the
Sunne
out
of
heauen
,
as
to
pul
grace
out
of
such
an
ones
heart
:
because
all
such
are
kept
by
the
power
of
God
himselfe
.
Adam
at
first
Pet.
1.
5.
stood
by
his
owne
strength
,
but
euery
Christian
now
standeth
by
Gods
strength
;
Who
is
greater
then
Ioh.
10.
29.
all
:
so
that
none
can
take
them
out
of
his
hand
.
Obiect
.
This
then
serues
to
answere
the
obiections
of
diuers
that
are
troubled
with
doubts
and
feares
.
What
if
the
pestilence
should
take
hold
of
mee
,
and
I
should
be
shut
vp
,
and
all
my
friends
forsake
me
?
Why
now
examine
what
foundation
Ans.
you
haue
laid
before
this
storme
assaile
you
:
if
your
heart
be
vpright
with
God
,
all
the
powers
of
hell
can
doe
you
no
hurt
.
Obiect
.
But
what
if
the
pangs
of
death
should
be
very
bitter
?
Ans.
If
they
be
,
Christ
can
sweeten
and
sanctify
them
.
Obiect
.
But
what
if
religion
should
change
,
how
should
I
doe
then
?
Ans.
As
well
as
any
time
before
:
for
God
neuer
changeth
,
and
therefore
if
you
be
a
branch
of
the
true
vine
once
,
you
shall
neuer
be
cut
off
,
but
remaine
in
the
vine
for
euer
.
Therefore
we
should
be
so
farre
from
being
afraid
of
any
fiery
tryals
,
that
we
should
reioyce
when
we
fall
into
diuers
Iam.
1.
2.
3.
temptations
.
And
the
Apostle
yeeldeth
2.
good
reasons
.
First
because
thereby
our
faith
is
refined
.
Other
weapons
,
the
more
they
are
vsed
,
the
worse
they
are
:
but
it
is
otherwise
with
this
shield
of
faith
;
the
more
blowes
it
receiues
,
the
better
it
is
.
Secondly
these
tryals
do
work
patience
,
as
is
plaine
Rom.
5.
3.
in
Iob
,
who
by
his
weaknesse
and
humble
submission
vnto
God
vnder
his
grieuous
crosses
,
did
much
honour
the
Lord
;
so
that
sathan
is
the
lesser
in
all
such
conflicts
,
Vse
2
Secondly
this
is
for
terrour
to
them
that
haue
not
a
sound
inside
:
when
afflictions
come
(
as
come
they
will
sooner
or
later
,
)
they
that
are
vnsound
will
shew
themselues
to
be
vnsound
,
and
they
that
are
false-hearted
in
the
sight
of
God
,
will
appeare
to
be
so
in
the
sight
of
men
.
Therefore
let
euery
one
looke
vnto
his
heart
,
or
else
his
fall
will
be
fearefull
and
shamefull
.
Neither
let
men
dreame
that
it
will
be
alwaies
Summer
:
nay
,
the
Lord
hath
said
,
that
those
that
peruert
their
waies
shall
be
Pro.
10.
9.
knowne
:
hypocrites
shall
be
sifted
first
or
last
:
and
then
their
filthy
nakednesse
will
appeare
.
In
the
Acts
of
the
Apostles
we
reade
of
many
that
made
Acts
26.
1●
profession
of
Christ
,
who
when
Paul
brought
amongst
them
the
fire
of
persecution
,
to
try
what
mettall
they
were
,
they
in
steed
of
standing
for
Christ
,
fell
to
blaspheming
of
his
name
.
Pauls
cruelty
was
but
the
occasion
of
this
,
the
cause
was
in
themselues
:
for
if
they
had
bene
faithfull
Christians
,
they
would
rather
haue
denyed
their
life
,
than
the
Lord
of
life
;
and
haue
endured
a
temporall
death
,
than
an
eternall
.
Indeed
Gods
deare
children
may
be
somewhat
frighted
and
terrified
at
first
,
but
they
quickly
recouer
themselues
againe
:
being
therein
like
a
pure
spring
,
which
being
trodde
in
by
beasts
,
or
any
other
way
stirred
,
will
be
somewhat
muddy
for
a
while
;
but
come
within
an
houre
after
,
and
you
shall
finde
it
settled
againe
.
Therefore
Christians
should
not
be
discouraged
,
though
they
finde
a
passion
of
feare
,
and
vnbeliefe
now
and
then
,
if
so
be
ordinarily
they
send
foorth
pure
water
:
for
there
is
a
great
difference
betwixt
them
and
hypocrites
,
who
are
filthy
puddles
,
hauing
a
little
faire
water
running
on
the
toppe
;
but
if
they
be
stirred
and
raked
into
,
they
will
appeare
to
be
most
loathsome
,
neither
will
they
be
easily
settled
againe
.
[
And
it
fell
by
and
by
,
and
the
fall
of
that
house
was
great
]
Carnall
men
make
it
a
small
matter
for
one
to
forsake
the
profession
of
the
truth
.
But
the
Lord
esteemeth
that
[
a
great
fall
]
yea
greater
then
if
the
Sunne
and
the
starres
fell
from
heauen
:
so
that
the
point
is
,
that
of
all
fals
the
fall
from
religion
is
the
most
woefull
.
Doct.
4
Nebuchadnezzars
fal
was
great
when
he
was
stript
Apostacy
is
a
most
grieuous
sinne
.
of
his
Empire
,
and
in
steed
of
ruling
men
was
turned
into
the
wildernesse
to
liue
amongst
beasts
,
to
eate
and
drinke
with
the
wilde
asses
,
and
that
for
seauen
yeares
together
:
this
was
a
marueilous
great
fall
,
yet
not
comparable
to
theirs
,
that
of
professours
become
profane
persons
.
For
whereas
Nebuchadnezzar
went
from
men
to
beasts
,
they
go
from
godly
men
to
wicked
Atheists
,
that
are
worse
then
beasts
,
yea
to
the
company
of
diuels
,
and
of
all
the
damned
spirits
.
And
whereas
Nebucadnezzar
had
a
stumpe
left
in
the
ground
,
which
after
seauen
yeares
should
sproute
foorth
againe
,
and
so
he
should
returne
to
a
better
estate
then
he
enioyed
before
;
those
that
are
reuolts
and
backesliders
,
haue
no
stumpe
at
all
left
in
the
ground
,
but
are
vnrecouerable
:
For
if
we
sinne
willingly
Heb.
10.
26.
27.
after
we
haue
receiued
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinne
,
but
a
fearefull
looking
for
of
iudgement
,
&
of
a
violent
fire
,
which
shal
deuoure
the
aduersaries
.
Nothing
doth
so
prouoke
the
vengeance
of
God
against
men
,
as
this
wretched
apostacie
doth
.
For
a
man
to
fall
from
riches
to
pouertie
,
from
promotion
to
debasement
,
&c.
it
is
a
matter
of
nothing
;
God
loues
him
neuer
the
worse
:
but
to
fall
from
profession
to
prophanenesse
;
from
God
to
the
Diuell
;
from
heauen
to
hell
;
from
life
to
death
;
this
is
a
lamentable
thing
indeede
.
Dauid
did
not
sustaine
the
fall
of
his
house
,
but
had
onely
some
tiles
,
and
a
part
of
the
roofe
blowne
off
:
yet
was
that
a
greater
losse
than
if
he
had
bene
depriued
of
his
kingdome
:
neither
would
that
haue
so
rent
his
soule
,
and
crusht
Psal.
51.
his
bones
,
and
grownd
his
heart
to
powder
,
as
the
committing
of
those
offensiue
euils
did
:
nay
,
if
he
had
bene
set
vpon
a
steepe
rocke
with
a
milstone
about
his
necke
,
and
from
thence
had
bene
cast
headlong
into
the
sea
,
it
had
bene
but
a
trifle
in
comparison
of
the
other
.
Oh
then
how
fearefull
must
their
case
be
that
do
vtterly
forsake
the
liuing
God
?
If
his
deadnesse
and
hardnesse
of
heart
,
and
inabilitie
to
do
duties
to
God
and
men
,
were
more
bitter
then
the
most
violent
death
vnto
him
;
if
I
say
,
the
very
decay
in
grace
did
bring
with
it
such
torture
;
what
must
they
expect
either
in
this
world
,
or
in
that
which
is
to
come
,
or
both
,
who
do
not
onely
in
part
,
but
wholly
lose
that
taste
of
good
things
which
once
they
had
?
and
do
not
onely
in
a
passion
,
as
Peter
did
,
deny
Christ
,
but
quite
and
cleane
forsake
him
?
Reasons
.
Now
the
reasons
to
proue
that
this
fall
is
the
greatest
,
are
these
.
1.
Because
the
things
which
they
lose
are
most
precious
,
being
spirituall
things
.
2
The
ruine
is
in
the
soule
,
which
is
the
more
excellent
part
.
And
furthermore
,
the
effects
will
proue
as
much
,
which
are
,
1.
Monstrous
shame
;
for
when
any
one
fals
from
profession
,
all
the
world
sees
he
was
but
an
hypocrite
at
best
:
and
then
prophane
persons
will
insult
and
triumph
;
These
are
your
professors
;
these
are
they
that
will
heare
Sermons
;
they
are
as
badde
people
as
any
liuing
;
I
will
trust
none
of
them
all
for
such
a
ones
sake
:
and
thus
they
purchase
infamy
and
disgrace
vnto
themselues
,
as
Achitophel
and
Iudas
did
.
2
And
not
onely
so
,
but
also
euerlasting
paines
,
as
we
see
in
Iudas
;
who
did
not
onely
dye
a
base
kinde
of
death
,
being
his
owne
executioner
,
and
hauing
his
filthy
bowels
,
that
had
bene
so
full
of
couetousnesse
and
cruelty
,
gushing
out
:
but
also
seeking
to
exempt
himselfe
from
the
paines
and
gripings
of
an
ill
conscience
,
hee
cast
himselfe
into
the
torments
of
hell
,
which
are
easlesse
and
endlesse
.
Vse
1
For
instruction
,
that
we
should
labour
to
set
sure
in
the
thinges
of
God
:
for
better
is
it
to
haue
any
decay
,
then
a
decay
in
the
conscience
:
and
to
haue
any
losse
and
hurt
,
then
those
which
are
in
the
soule
.
Now
if
we
would
not
haue
a
great
and
shamefull
fall
,
let
vs
take
the
direction
of
Iude
,
which
Iude
20.
he
giues
as
a
preseruatiue
against
apostacie
.
But
yee
,
beloued
(
saith
he
)
edifie
your selues
in
your
most
holy
faith
.
That
is
the
first
thing
,
that
we
must
still
bee
building
vp
of
our selues
,
and
striue
to
be
better
and
better
:
for
we
are
like
a
boate
that
goes
against
the
streame
;
if
we
labour
not
with
might
and
maine
to
rowe
vpward
,
we
shall
be
carried
violently
downeward
.
A
second
thing
is
,
that
we
must
pray
in
the
holy
Ghost
.
Many
will
bragge
that
they
say
their
praiers
morning
and
night
:
but
do
they
pray
their
praiers
?
A
parrot
may
say
a
praier
,
but
Christians
must
pray
in
the
holy
Ghost
,
that
is
,
with
such
petitions
as
the
Spirit
warranteth
,
and
with
sighes
and
groanes
which
it
worketh
in
the
heart
.
These
two
things
whosoeuer
can
practise
,
namely
,
to
build
vp
himselfe
daily
,
and
offer
vp
faithfull
prayers
vnto
God
,
he
shall
be
sure
to
stand
fast
and
firme
.
Vse
2
Secondly
,
this
is
for
comfort
to
those
on
whom
the
Lord
hath
bestowed
his
good
Spirit
:
for
if
it
be
the
greatest
fall
to
fall
from
religion
,
then
it
is
the
greatest
rising
to
rise
vnto
grace
:
and
if
they
be
cursed
that
fall
away
,
then
blessed
are
those
that
draw
neare
vnto
God
,
and
with
full
purpose
of
heart
cleaue
vnto
him
,
growing
daily
in
humility
,
and
in
contempt
of
the
world
,
in
conscience
towards
God
,
and
in
care
to
leade
a
good
and
holy
life
before
men
.
This
is
indeed
the
greatest
promotion
:
and
therefore
Iames
saith
,
Let
the
Iames
1.
9.
brother
that
is
of
low
degree
,
reioyce
in
that
he
is
exalted
.
Exalted
(
might
some
say
:
)
what
exaltation
is
that
,
when
they
are
as
poore
as
euer
they
were
?
A
marueilous
great
exaltation
it
is
;
for
they
are
made
Christians
,
and
so
consequently
kings
,
both
in
respect
of
grace
and
glory
.
Caine
and
Nimrod
,
Reuel.
1.
6.
and
many
other
reprobates
,
went
beyond
▪
ten
thousand
of
vs
for
outward
things
:
but
all
that
aduancement
was
to
their
greater
shame
and
confusion
.
For
earthly
promotion
is
nothing
else
but
an
high
stage
,
and
if
one
be
an
idiote
,
it
were
better
for
him
to
play
his
part
on
the
ground
:
if
those
that
are
in
eminent
places
haue
not
power
to
maister
their
owne
lusts
and
carnall
affections
,
they
are
but
great
fooles
vpon
an
high
stage
.
Therefore
let
vs
seeke
for
spirituall
things
more
then
for
earthly
,
and
be
more
thankfull
and
ioyfull
when
we
finde
grace
in
our
hearts
,
then
if
we
should
find
many
mines
of
gold
,
which
none
could
lay
claime
vnto
but
our selues
.
The
end
of
the
second
Sermon
,
vpon
the
6.
of
Luke
.
THE
THIRD
SERMON
vpon
the
fourteenth
Psalme
.
PSALME
14.
Verse
5.
There
they
shall
be
taken
with
feare
,
because
God
is
in
the
generation
of
the
iust
.
6
You
haue
made
a
mocke
of
the
counsell
of
the
poore
,
because
the
Lord
is
his
trust
.
IN
the
former
part
of
this
Psalme
is
set
downe
the
iust
complaint
of
the
Prophet
,
concerning
the
sinfull
and
corrupt
nature
,
and
conuersation
of
all
vnregenerate
persons
;
where
is
declared
their
horrible
impietie
against
God
,
in
that
they
sayd
in
their
hearts
,
there
was
no
God
:
as
also
their
bloudy
crueltie
against
his
seruants
,
in
that
they
deuoured
them
as
greedily
as
an
hungry
man
doth
eate
bread
.
Both
which
,
their
impietie
and
crueltie
,
are
sufficiently
proued
:
first
,
by
their
abhominable
practise
and
behauiour
,
both
in
committing
euill
,
and
in
omitting
good
.
v.
1.
3.
4.
Secondly
,
by
the
testimony
of
the
Lord
,
who
tooke
a
suruey
of
their
disposition
and
cariage
.
v.
2.
Thirdly
,
by
the
euidence
of
their
owne
consciences
,
Do
not
the
workers
of
iniquity
know
,
&
c
?
Now
in
these
words
the
holy
Ghost
sheweth
what
will
be
the
end
and
issue
of
such
vngodly
courses
,
and
what
iudgement
will
fall
vpon
such
irreligious
and
cruell
persons
;
describing
it
-
1
First
,
by
the
manner
of
it
[
There
they
Verse
5
shall
be
taken
with
feare
]
that
is
,
in
the
mids
of
their
sinfull
practises
,
horrible
terrours
shall
take
hold
of
them
,
so
that
they
shall
be
full
of
trembling
and
amazement
.
-
2
Secondly
,
by
the
principall
causes
for
which
this
iudgment
is
sent
,
which
are
two
.
-
1
One
in
respect
of
God
,
viz.
his
fauour
and
loue
vnto
his
people
,
which
he
manifesteth
by
being
in
the
congregation
of
the
righteous
.
That
is
,
among
all
righteous
persons
;
and
that
not
with
an
idle
presence
,
but
standing
with
them
and
for
them
,
to
vphold
,
direct
,
and
comfort
them
according
to
their
need
,
and
to
confound
all
such
as
lift
vp
their
heads
against
them
.
-
2
Another
cause
is
in
regard
of
the
enemies
of
God
and
of
his
people
,
to
wit
,
their
malice
and
sinfulnesse
:
against
which
the
holy
Ghost
inueigheth
by
way
of
insultation
,
You
haue
made
a
mocke
,
&c.
q.
d.
You
shall
assuredly
be
met
withall
;
and
will
you
know
why
?
You
haue
made
a
mocke
of
the
Verse
6
counsell
of
the
poore
.
That
is
,
at
their
resolute
purpose
to
seeke
God
,
and
their
constant
endeuours
to
depend
vpon
him
,
as
the
words
following
seeme
to
imply
.
Because
the
Lord
is
his
trust
.
q.
d.
You
are
so
farre
from
taking
good
wayes
,
and
resting
vpon
the
prouidence
and
goodnesse
of
God
your selues
,
that
you
disgrace
and
despite
those
that
will
doe
so
;
and
therefore
without
doubt
,
woe
and
miserie
shall
ouertake
and
ouerwhelme
you
,
when
you
little
imagine
any
such
matter
.
Doct.
1
Vers.
5.
[
There
they
shall
be
taken
with
feare
]
We
may
reade
in
the
former
part
of
the
Psalme
,
how
forward
these
men
were
vnto
all
vngodlines
,
and
vnrighteousnesse
;
and
now
see
how
they
are
affected
,
and
thence
learne
this
doctrine
:
that
Boldnesse
in
sinne
brings
dastardlines
afterward
.
Those
that
are
most
bold
to
commit
sin
are
most
cowardly
when
dangers
doe
approach
.
Hardines
,
and
venturousnesse
in
euill
courses
,
hath
commonly
darstardlinesse
attending
thereupon
,
when
any
occasion
of
feare
is
offered
.
There
they
shall
be
taken
with
feare
(
saith
the
Prophet
,
)
that
is
,
in
the
very
height
of
their
impiety
against
the
Lord
,
and
of
their
cruelty
against
his
seruants
;
euen
there
they
shall
be
surprizsed
with
horrour
and
astonishment
,
albeit
they
in
their
folly
say
,
There
is
no
God
;
and
therefore
rush
into
all
abhominations
,
vtterly
casting
off
the
yoake
of
obedience
,
and
delighting
in
nothing
more
,
than
in
deuouring
Gods
people
:
yet
will
he
make
them
know
that
there
is
a
God
in
heauen
,
that
takes
notice
of
their
workes
and
of
their
waies
;
and
if
nothing
else
will
cause
them
to
beleeue
it
,
the
very
torments
and
tortures
which
he
suddenly
and
strangely
inflicteth
vpon
their
consciences
,
shall
make
them
,
will
they
nill
they
,
to
confesse
it
.
For
when
they
presume
of
all
manner
of
safety
,
and
doe
not
so
much
as
dreame
of
any
perill
that
is
toward
,
because
of
the
weaknesse
and
basenesse
of
their
aduersaries
;
then
some
vnexpected
euill
shall
ouertake
them
,
and
anguish
shall
come
vpon
them
,
Euen
as
trauell
vpon
a
Psal.
48.
6.
woman
that
i●
with
child
,
that
is
,
suddenly
,
grieuously
,
and
vnauoydably
.
This
is
denounced
as
a
part
of
the
curse
to
be
executed
vpon
those
that
would
not
obey
the
lawes
of
God
,
nor
feare
the
glorious
and
fearefull
name
of
the
Lord
:
That
he
would
giue
them
a
trembling
Deut.
28.
65.
66.
heart
,
and
a
sorrowfull
mind
:
that
they
should
feare
both
day
and
night
:
that
in
the
morning
they
should
say
,
Would
it
were
euening
;
and
at
euening
,
Would
God
it
were
morning
.
Which
very
curse
is
expressed
in
other
termes
in
the
booke
of
Leuiticus
,
where
the
Lord
threatneth
those
that
would
not
be
reformed
,
but
would
walke
stubbornely
against
him
,
that
he
would
send
a
faintnesse
into
Leuit.
26.
36.
their
hearts
,
in
so
much
that
the
sound
of
a
leafe
shaken
should
chase
them
,
and
they
should
flie
as
flying
from
a
sword
,
though
none
did
pursue
them
.
This
point
may
be
made
yet
more
plaine
by
examples
.
King
Ahaz
was
maruailous
bold
in
his
2
Chron.
●8
.
2.
3.
idolatrous
and
wicked
courses
,
reiecting
the
ordinances
of
God
,
and
bringing
in
heathenish
abominations
in
stead
thereof
,
without
any
feare
of
God
or
of
his
iudgements
.
But
how
was
he
affected
when
danger
was
neare
?
The
Prophet
Isaiah
telleth
vs
,
that
when
the
king
of
Aram
and
the
king
of
Israel
came
against
him
,
his
heart
(
together
Isa.
7.
1.
2.
with
the
hearts
of
his
people
(
that
were
like
vnto
him
)
was
moued
as
the
trees
of
the
forest
are
moued
by
the
winde
:
That
is
,
both
he
and
all
his
souldiers
were
euen
as
Aspen
leaues
,
or
some
such
like
,
that
in
a
great
tempest
of
boisterous
winds
are
maruailously
tossed
and
shaken
:
the
feare
of
their
enemies
that
were
neare
at
hand
,
did
make
them
,
hauing
no
faith
in
God
,
exceedingly
to
quake
and
tremble
.
The
like
wherunto
the
same
Prophet
foretelleth
concerning
the
vnbeleeuing
Iewes
,
speaking
of
that
which
should
be
,
as
if
it
were
already
done
.
The
sinners
is
Sion
were
afraid
,
(
saith
he
)
a
Isa.
33.
14.
feare
is
come
vpon
the
hypocrites
.
When
Gods
iudgments
doe
flie
abroad
in
the
world
,
this
is
the
vse
that
sinfull
persons
will
make
of
them
:
they
will
vexe
their
hearts
with
hellish
and
desperate
feares
,
and
cry
out
,
Who
among
vs
shall
dwell
with
deuouring
fire
?
Who
among
vs
shall
dwell
with
euerlasting
burnings
?
For
so
they
conceiue
of
God
,
that
he
is
a
consuming
fire
,
(
as
indeed
he
is
vnto
such
as
they
are
,
)
and
that
he
will
not
onely
torment
them
presently
,
but
euerlastingly
.
We
may
reade
of
Saul
,
in
what
wofull
perplexity
he
was
when
he
must
part
with
his
kingdome
and
his
life
at
once
.
In
the
time
of
his
prosperity
he
was
a
man
of
great
courage
,
and
too
too
boysterous
against
Dauid
:
yet
when
newes
came
vnto
him
that
he
must
dye
,
the
very
report
of
it
caused
him
straight
way
to
fall
all
along
vpon
the
earth
like
a
beast
,
so
that
all
that
were
present
had
much
adoe
to
make
him
arise
,
and
take
a
little
food
to
refresh
him
.
He
was
strong
in
body
,
and
mighty
in
Note
.
battle
,
but
sinfull
in
heart
,
and
therefore
cowardly
in
heart
:
&
the
like
might
be
shewed
concerning
Belshazzar
king
of
Ba●el
,
Daniel
5.
and
the
souldiers
that
kept
the
sepulcher
where
Christ
was
laid
,
Mat.
28.
4.
when
the
Angell
appeared
in
glory
.
But
let
vs
consider
of
the
reasons
hereof
.
Reasons
1
One
is
,
because
all
misery
commeth
vpon
them
vsually
at
vnawares
:
For
they
sooth
vp
themselues
in
their
naughtinesse
,
and
perswade
themselues
that
all
shall
be
peace
,
though
they
walke
on
according
Deut.
29.
to
the
stubbornnesse
of
their
owne
hearts
:
&
therefore
crosses
being
vnexpected
,
doe
finde
The
suddennesse
of
their
misery
.
them
vnprepared
,
and
so
cast
them
into
greater
perplexity
and
anguish
.
It
is
said
(
Psal.
53.
5.
)
concerning
vngodly
men
:
There
they
were
afraid
for
feare
,
where
no
feare
was
.
Not
but
there
was
perill
,
and
so
cause
of
feare
,
but
they
had
no
expectation
thereof
;
they
mistrusted
nothing
,
but
went
on
as
boldly
in
sinning
,
as
a
man
would
doe
in
the
workes
of
his
calling
,
&
therefore
were
their
hearts
so
distracted
with
feares
when
troubles
did
light
vpon
them
.
A
second
reason
why
presumptuous
offenders
Their
iudgment●
are
very
grieuous
.
are
so
tormented
with
horrour
is
,
because
many
times
the
iudgements
that
God
layeth
vpon
them
are
very
grieuous
:
as
they
haue
pressed
downe
others
with
heauy
burdens
,
so
the
Lord
pursueth
them
with
heauy
plagues
.
Those
that
offend
onely
through
infirmity
,
shall
haue
more
milde
and
gentle
corrections
:
but
as
for
them
that
transgresse
with
an
high
hand
,
the
Lord
will
visite
them
with
sharper
scourges
:
and
as
they
haue
bene
more
bitter
against
their
neighbours
,
so
the
Lord
will
haue
them
to
drink
more
deeply
of
that
cup
which
they
prepared
for
others
.
Thirdly
,
God
in
his
iustice
will
haue
his
hand
to
Gods
terrible
iustice
is
apparant
in
their
afflictions
.
be
seene
against
those
that
make
warre
against
him
,
and
against
his
people
:
he
will
appeare
in
his
anger
against
such
,
and
that
must
needes
be
terrible
vnto
them
.
There
is
no
blessing
so
small
,
but
if
it
come
with
Gods
fauour
,
it
is
made
very
great
:
neither
is
there
any
crosse
so
small
,
but
if
it
come
with
Note
.
Gods
displeasure
,
it
is
made
exceeding
grieuous
;
and
that
made
them
so
afraid
.
Isa.
33.
14.
of
whom
mention
was
made
before
.
A
fourth
cause
of
their
great
terrour
is
,
the
The
guiltinesse
of
their
consciences
.
guiltinesse
of
their
consciences
.
They
haue
imposed
vpon
them
grieuous
burdens
,
which
when
the
world
went
well
with
them
,
they
scarse
euer
felt
:
but
in
time
of
distresse
they
are
made
sensible
thereof
;
and
then
they
haue
as
it
were
a
hell
within
them
,
and
are
continually
vpon
the
racke
.
But
that
we
may
not
mistake
the
meaning
of
this
point
,
we
must
vnderstand
,
that
this
faint-heartednesse
and
cowardlinesse
doth
not
alwaies
come
vpon
presumptuous
sinners
when
they
behold
imminent
dangers
:
for
though
none
of
them
haue
true
courage
&
fortitude
,
yet
many
of
them
haue
Note
.
a
kind
of
desperate
stoutnesse
and
resolution
,
when
they
doe
as
it
were
see
death
present
before
their
faces
:
which
proceedeth
from
a
kind
of
deadnesse
that
is
vpon
their
hearts
,
and
a
brawninesse
that
hath
ouergrowne
their
consciences
to
their
greater
condemnation
.
But
when
it
pleaseth
he
Lord
to
waken
them
out
of
the
dead
slumber
,
and
to
set
the
worme
of
conscience
aworke
within
them
,
then
this
doctrine
holdeth
true
without
any
exception
,
that
the
boldest
sinners
proue
at
length
the
basest
cowards
;
&
they
that
haue
bene
most
audacious
in
aduenturing
vpon
the
most
mischieuous
euils
,
do
become
of
all
others
most
timorous
when
Gods
reuenging
hand
seazeth
vpon
them
for
the
same
.
Vse
1
First
therefore
let
vs
hence
learne
not
to
embolden
our selues
to
sinne
in
confidence
of
any
outward
helps
:
for
there
is
nothing
in
the
world
that
can
procure
vs
safety
if
we
by
our
inquities
do
set
the
Lord
against
vs
.
Obiect
.
1
Yet
many
are
so
foolish
that
they
will
trust
in
lying
vanities
for
their
safegard
and
protection
.
Some
will
say
,
Tush
,
none
of
their
threatnings
shall
fright
me
:
for
if
the
worst
come
to
the
worst
,
I
can
haue
twenty
deuices
to
helpe
my selfe
.
Ans.
But
was
not
Achitophel
as
deepe
a
polititian
as
the
best
of
vs
?
yet
when
Gods
terrible
stroake
was
vpon
his
heart
,
all
his
cunning
could
not
keepe
him
from
hanging
himselfe
.
Obiect
.
2
Others
there
are
that
rest
vpon
the
multitude
,
and
thinke
themselues
sufficiently
sheltred
from
Gods
plagues
,
if
they
haue
a
great
many
to
ioyne
with
them
.
Why
should
should
we
not
sport
and
game
,
and
take
our
full
pleasure
vpon
the
Sabboth
?
(
say
they
:
)
doth
not
all
the
country
so
?
If
it
be
so
dangerous
,
many
others
shal
feele
the
smart
of
it
as
well
as
we
.
Ans.
They
shall
so
indeed
:
for
in
the
beginning
of
this
Psalme
it
is
said
:
They
are
all
corrupt
,
all
gone
out
of
the
way
,
there
is
none
that
doth
good
,
no
not
one
:
so
that
there
was
as
it
were
an
vniuersall
conspiracy
in
euill
;
yet
is
it
said
of
them
all
:
There
were
they
taken
with
feare
.
And
at
the
last
day
at
the
beholding
of
the
terrible
signes
that
shall
appeare
,
and
at
the
hearing
of
the
roaring
of
the
sea
,
all
nations
shall
quake
and
tremble
:
so
that
the
multitude
of
offenders
doth
no
whit
better
their
case
,
nay
that
rather
maketh
it
worse
:
for
sometimes
euen
where
there
is
no
perill
,
the
very
hearing
of
many
sending
foorth
bitter
cryes
and
lamentable
complaints
,
is
a
sufficient
terrour
:
how
much
more
then
would
it
be
,
if
we
were
plunged
in
misery
with
them
?
It
is
a
cold
comfort
vnto
vs
to
be
told
,
You
may
safely
goe
to
such
a
towne
;
for
there
all
the
houses
are
generally
infected
with
the
pestilence
!
and
as
small
an
incouragement
is
it
for
men
to
rush
vpon
the
committing
of
any
sinne
,
because
almost
all
the
world
is
addicted
thereunto
,
and
corrupted
therewith
.
For
,
as
the
more
are
infected
with
the
pestilence
,
the
more
are
likely
to
die
;
and
those
that
go
vnto
them
,
are
sure
of
more
discomfort
among
them
,
and
in
danger
to
perish
with
them
:
so
by
how
much
the
number
of
them
is
greater
that
are
tainted
with
grosse
sinnes
,
the
more
are
likely
to
goe
to
hellish
torments
;
and
such
as
will
be
their
companions
in
euill
,
shall
certainely
be
partakers
with
them
in
punishment
:
and
the
more
reprobates
are
in
hell
together
,
the
more
hideous
and
woefull
will
their
state
be
.
Obiect
.
3
Another
sort
there
are
that
secure
themselues
with
this
,
that
they
haue
stomach
and
courage
in
them
,
and
therefore
they
doubt
not
but
they
shall
stand
vndaunted
and
vnappalled
in
the
midst
of
all
extremities
.
Ans.
But
these
stout-hearted
champions
shall
finde
,
that
their
hearts
wil
faile
them
,
when
the
mouth
of
their
conscience
beginneth
once
to
be
opened
against
them
,
and
to
lay
their
sinnes
new
and
old
in
order
before
them
.
For
what
saith
the
Prophet
Zephany
?
In
the
great
Zeph.
1.
14.
15.
day
of
the
Lords
wrath
,
the
strong
man
shall
cry
bitterly
.
Now
crying
is
an
argument
of
great
perplexity
and
anguish
,
and
of
basenesse
of
mind
,
when
it
proceedeth
from
outward
causes
;
and
yet
the
Prophet
saith
,
that
the
strong
men
,
and
such
as
did
professe
fortitude
,
should
cry
,
and
that
bitterly
:
and
the
more
couragious
they
had
bene
in
sin
,
the
more
cowardly
they
should
be
when
the
Lord
did
visite
them
for
sinne
.
Obiect
.
4
Lastly
,
there
are
others
that
thinke
to
carie
out
their
vile
practises
by
reason
of
their
noble
parentage
,
their
high
places
,
the
multitude
of
their
attendants
,
the
largenesse
of
their
substance
,
&c.
If
they
say
the
word
,
who
can
hinder
the
deed
?
who
dare
controll
them
or
crosse
them
?
If
any
thinke
himselfe
wronged
(
say
they
)
let
him
take
his
aduantage
,
and
seeke
his
remedie
,
&c.
Answer
.
See
the
haughtinesse
of
flesh
and
bloud
when
once
it
is
set
on
horse-backe
:
but
suppose
that
men
dare
not
encounter
them
,
doe
they
imagine
that
the
Lord
will
be
afraid
of
their
bigge
words
,
and
bigge
lookes
?
if
they
do
,
they
are
much
deceiued
.
Pharaoh
,
Nebuchadnezzar
,
and
Belshazzar
,
were
as
great
and
as
proud
as
most
of
these
braggers
:
yet
did
not
the
Lord
strike
them
with
horrour
and
amazement
,
and
make
them
see
and
know
that
hee
was
the
king
of
kings
,
and
Lord
of
Lords
?
Sathan
hath
all
that
worldly
men
can
haue
,
and
a
great
deale
more
both
of
wit
,
and
wealth
,
and
company
,
and
courage
,
and
command
;
and
yet
for
all
this
the
very
consideration
of
Gods
indignation
maketh
him
to
tremble
:
according
to
that
of
the
Apostle
Iam.
2.
19.
Iames
:
Thou
beleeuest
that
there
is
one
God
,
the
diuels
also
beleeue
,
and
tremble
.
And
how
then
can
they
thinke
to
escape
the
terrours
of
the
Lord
,
who
though
they
be
great
in
the
world
,
yet
come
farre
behinde
the
prince
of
the
world
in
greatnesse
?
Let
experience
speake
in
this
poynt
:
when
the
Note
.
Lord
tooke
away
our
gracious
Queene
,
and
there
was
likelihood
either
of
a
ciuill
dissension
,
or
forren
inuasion
,
(
howbeit
the
Lord
miraculously
deliuered
vs
from
them
both
:
)
who
were
then
least
troubled
with
feares
?
those
that
were
great
in
the
world
,
or
such
as
were
great
in
Gods
fauour
?
And
now
that
the
Lord
doth
visite
our
cities
,
and
townes
and
villages
with
the
pestilence
,
who
are
they
that
are
most
couragious
?
surely
those
that
truly
feare
the
Lord
:
they
thinke
it
the
safest
course
to
exercise
themselues
in
the
workes
of
their
callings
,
and
not
to
run
hither
and
thither
;
and
to
come
vnto
the
publicke
assemblies
of
the
Saints
,
and
not
to
neglect
the
feeding
of
their
soules
for
feare
of
endangering
their
bodies
:
whereas
the
wealthy
and
great
ones
of
the
world
,
hide
their
heads
in
a
corner
,
being
very
vnwilling
to
aduenture
vpon
any
good
worke
that
either
God
or
man
calleth
them
vnto
,
if
there
be
but
the
least
appearance
of
any
perill
.
Vse
2
Therefore
(
in
the
second
place
)
if
we
would
be
voyde
of
those
terrours
that
wicked
men
are
subiect
vnto
,
and
be
able
with
boldnesse
to
hold
vp
our
heads
,
when
Gods
iudgements
are
abroad
in
the
world
,
then
let
vs
obserue
these
directions
following
.
First
,
let
vs
beware
of
all
manner
of
sins
,
that
no
Remedies
against
he●lish
feares
.
1.
Feare
to
offend
.
See
M.
Dods
booke
:
Con.
1.
Psal.
1●
.
●
iniquity
haue
entertainment
with
vs
;
and
labour
to
be
at
one
with
the
Lord
,
that
so
our
consciences
may
be
at
one
with
vs
:
which
if
we
can
attaine
vnto
,
we
shall
be
strongly
fortified
against
all
vnnecessary
feares
.
According
to
that
in
the
Psalme
:
Blessed
is
the
man
that
feareth
the
Lord
,
&c.
He
shall
not
be
afraid
of
euill
tidings
,
&c.
Where
the
Prophet
sheweth
,
that
hee
is
an
happy
man
that
is
truly
religious
,
and
sheweth
it
forth
by
fearing
of
God
,
and
delighting
in
his
commandements
,
and
by
performing
the
duties
of
loue
and
mercie
towards
his
brethren
:
for
as
he
shall
be
freed
from
all
hurtfull
euils
,
so
shall
he
be
exempted
from
all
passionate
feare
thereof
.
Many
wicked
Note
.
men
haue
not
the
plague
in
their
houses
,
and
yet
are
plagued
with
the
feare
of
it
:
and
many
godly
men
haue
their
families
visited
therewith
,
and
yet
are
not
perplexed
with
such
terrors
:
and
the
reason
is
yeelded
in
that
place
,
because
their
hearts
are
fixed
and
established
,
and
beleeue
in
the
Lord
.
That
is
the
foundation
wherupon
they
build
their
courage
and
confidence
,
euen
the
Lord
himselfe
,
who
is
a
sure
stay
to
those
that
relie
vpon
him
.
His
children
know
that
nothing
can
befall
them
without
his
prouidence
,
and
that
nothing
shall
betide
them
,
but
he
will
support
them
vnder
it
,
and
make
them
to
profite
by
it
:
and
what
cause
then
haue
they
to
be
distempered
?
If
therfore
we
desire
to
haue
still
&
quiet
hearts
,
when
others
shall
be
euen
at
their
wits
end
,
then
let
vs
get
the
breast-plate
of
righteousnesse
and
innocencie
:
for
the
righteous
is
bold
as
a
Prou.
28.
1.
Lyon
.
Let
vs
feare
sin
before
it
be
committed
,
and
when
we
are
tempted
thereunto
,
say
with
Iob
:
Are
there
not
strange
punishments
for
the
workers
of
iniquity
?
Iob.
31.
Will
not
the
Lord
be
angry
with
me
if
I
should
commit
this
wickednesse
?
will
not
mine
owne
heart
be
discomforted
?
will
not
my
spirit
be
made
sad
within
me
?
how
should
I
be
able
to
looke
the
Lord
in
the
face
,
if
he
should
lay
his
hand
in
any
fearefull
manner
vpon
me
or
mine
,
when
I
haue
so
prouoked
him
to
his
face
&
c
?
Thus
if
we
could
fright
our
hearts
from
offending
the
maiestie
of
God
we
shold
be
as
bold
as
Iob
was
when
the
waues
of
aduersity
flow
in
vpon
vs
on
euery
side
:
The
Lord
(
saith
he
)
hath
giuen
,
and
the
Lord
hath
taken
,
blessed
Iob.
1.
21.
Iob.
13.
15.
be
the
name
of
the
Lord
.
And
in
another
place
,
Though
the
Lord
should
kill
me
,
yet
will
I
trust
in
him
.
He
feared
sinne
which
is
the
sting
of
crosses
,
and
therefore
were
his
crosses
lesse
terrible
vnto
him
when
they
came
:
and
so
will
they
be
vnto
vs
if
we
carefully
eschew
those
corruptions
which
otherwise
will
inuenome
and
poyson
them
vnto
vs
.
This
is
the
first
meanes
to
arme
vs
against
feares
,
viz.
to
take
heede
of
sinne
before
it
be
committed
.
But
if
it
be
committed
,
the
next
remedy
is
,
to
Repentance
for
offences
committed
.
stand
in
awe
of
Gods
iudgements
due
vnto
the
same
,
and
so
to
be
led
on
to
true
repentance
.
The
best
way
to
escape
desperate
feare
,
is
,
to
fright
our
soules
with
an
holy
feare
:
For
if
we
iudge
our selues
,
we
shall
not
be
iudged
of
the
Lord
.
Excellent
for
this
purpose
,
is
that
answere
of
Huldah
the
Prophetesse
vnto
good
Iosiah
:
Because
thine
heart
2.
Kings
22.
19.
20.
did
melt
(
saith
she
)
and
thou
hast
humbled
thy selfe
before
the
Lord
,
when
thou
heardest
what
I
spake
against
this
place
,
and
against
the
inhabitants
of
the
same
,
to
wit
,
that
it
should
be
destroyed
,
and
accursed
;
and
hast
rent
thy
clothes
,
and
wept
before
me
,
I
haue
also
heard
thee
saith
the
Lord
.
Behold
therefore
I
will
gather
thee
to
thy
fathers
;
and
thou
shalt
be
put
in
thy
graue
in
peace
,
and
thine
eyes
shal
not
see
all
the
euill
that
I
will
bring
vpon
this
place
.
And
agreeable
to
this
,
is
the
speech
of
Habakkuk
:
When
I
heard
,
Hab.
3.
16.
my
belly
trembled
,
my
lips
shooke
at
thy
voice
:
rottennesse
entred
into
my
bones
,
and
I
trembled
in
my selfe
.
But
what
benefite
had
he
by
that
?
That
I
might
haue
rest
in
the
day
of
trouble
.
So
that
we
see
the
best
way
to
be
quiet
and
peaceable
in
our selues
in
troublesome
times
,
is
to
be
disquiet
in
our
hearts
for
sinne
before
troubles
do
approach
.
A
third
remedy
is
,
to
feare
Gods
iudgements
Feare
of
Gods
iudgements
.
when
we
behold
them
vpon
others
;
and
if
we
haue
bene
sinfull
before
,
yet
then
to
seeke
a
reconciliaon
with
God
before
his
displeasure
arise
against
vs
.
It
was
the
wisedome
of
the
Gibeonites
,
when
they
Ioshua
9.
saw
Ierico
and
Ai
vanquished
and
destroyed
,
not
to
stand
it
out
with
Ioshua
,
but
to
make
a
league
with
him
:
if
they
could
deale
so
prouidently
with
him
for
their
bodies
,
much
more
should
we
with
the
Lord
for
our
soules
.
When
the
wise
captaine
came
vnto
Elijah
with
his
fifty
men
,
considering
how
the
two
former
captaines
had
bene
consumed
with
fire
from
heauen
,
he
humbleth
himselfe
and
saith
:
O
man
of
God
,
I
pray
thee
let
2
King
.
1.
23.
my
life
be
precious
in
thy
sight
.
In
like
manner
when
we
heare
that
the
people
of
the
land
are
taken
away
by
hundreds
and
thousands
,
seeing
we
are
guilty
of
the
same
sinnes
,
that
they
were
;
we
should
cast
downe
our
soules
before
the
Lord
,
and
beseech
him
that
our
liues
may
be
precious
in
his
sight
,
but
especially
that
our
soules
may
be
spared
:
that
though
our
bodies
should
perish
,
yet
our
transgressions
being
pardoned
,
our
better
part
may
be
preserued
,
and
euerlastingly
saued
.
This
is
See
the
second
Sermon
on
Lament.
3.
v.
57.
Feare
not
.
the
best
receipt
that
any
can
take
against
the
venome
of
the
pestilence
,
that
he
may
be
sure
it
shall
neuer
hurt
him
.
And
thus
much
of
the
remedies
against
hurtfull
feares
.
[
Because
God
is
in
the
generation
of
the
iust
.
]
This
is
one
reason
why
it
must
needs
go
hardly
with
wicked
men
,
that
are
deuourers
and
spoilers
of
Gods
people
;
because
the
Lord
himselfe
is
among
them
,
to
take
notice
of
all
the
iniuries
and
indignities
which
they
sustaine
,
and
to
reuenge
their
quarrell
vpon
their
enimies
,
that
are
stronger
than
Doct.
2
Good
men
neuer
want
good
company
.
they
:
whence
ariseth
this
point
of
doctrine
,
that
the
Lord
is
euer
present
with
all
righteous
men
.
A
good
man
neuer
wanteth
good
company
:
for
wheresoeuer
a
Christian
is
,
there
God
himselfe
is
with
him
,
and
in
him
,
and
round
about
him
:
so
that
none
are
so
neare
vnto
one
another
,
as
the
Lord
is
vnto
his
people
.
Now
that
he
is
alwaies
thus
present
with
his
Reuel.
1.
13
children
,
appeareth
in
the
Reuelation
.
Where
Christ
is
said
to
walke
in
the
middes
of
the
seuen
golden
Candlesticks
:
that
is
,
of
the
seuen
Churches
:
so
that
it
is
his
ordinary
walke
to
go
in
and
out
amongst
his
seruants
.
Neither
hath
he
a
generall
care
of
the
whole
Church
onely
,
but
he
hath
an
eye
also
vnto
euery
particular
member
;
as
will
appeare
in
seuerall
examples
.
When
Iacob
was
all
alone
,
trauelling
towards
Padan
Aram
,
there
being
no
towne
neare
,
and
the
night
drawing
on
,
he
was
faine
to
take
vp
his
lodging
in
the
open
field
:
but
that
night
the
Lord
shewed
himselfe
present
with
Iacob
,
and
he
saw
that
he
had
acquaintance
euen
in
that
solitarie
place
;
for
God
tooke
notice
of
him
,
and
renewed
with
him
his
couenant
made
vnto
Abraham
and
Isaac
,
and
made
him
a
promise
Gen.
28.
15
to
be
[
with
him
]
whither
soeuer
he
went
,
&c.
So
that
that
night
was
one
of
the
comfortablest
nights
that
euer
Iocob
had
.
The
like
we
reade
of
Elijah
,
that
when
he
fled
from
Iezabell
,
there
was
one
knew
him
in
the
wildernesse
and
brought
him
his
dinner
,
euen
an
Angell
sent
from
God
:
and
afterward
when
he
1
King
.
18.
was
vpon
mount
Horeb
,
the
Lord
tooke
knowledge
of
him
,
and
called
him
by
his
name
:
What
dost
thou
here
,
Elijah
?
Yea
Ionah
found
fauour
from
God
,
where
no
body
else
could
come
vnto
him
,
euen
in
the
bottome
of
the
sea
.
Whence
it
is
euident
,
that
the
Lord
is
euery
where
with
his
people
.
And
How
God
is
present
with
his
.
that
.
First
,
by
his
wisedome
,
to
giue
them
good
direction
:
To
direct
them
.
in
which
regard
Christ
that
is
called
a
counsellour
(
Isa
9.
)
is
said
to
be
in
the
middes
of
the
seuen
golden
Candlestickes
,
clothed
with
a
garment
downe
to
the
feete
,
as
was
the
manner
of
counsellours
in
those
times
.
Reuel
1.
13.
So
that
he
is
euermore
ready
to
resolue
vs
in
our
doubts
:
to
aduise
vs
in
our
actions
and
in
our
speeches
,
and
to
direct
vs
what
and
how
to
do
and
speake
,
according
as
occasion
shall
be
offered
.
Secondly
,
he
is
present
by
his
power
,
as
a
gracious
To
defend
them
.
Isa.
43.
1.
2.
protector
of
his
children
,
according
to
that
of
the
Prophet
Isaiah
:
When
thou
passest
through
the
waters
,
I
will
be
with
thee
,
and
through
the
flouds
,
that
they
doe
not
ouerflowe
thee
.
When
thou
walkest
through
the
very
fire
,
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
vpon
thee
.
Where
we
may
see
that
the
Lord
promiseth
to
be
with
his
Church
in
a
wonderfull
manner
,
and
to
be
a
defence
and
safegard
vnto
them
in
the
most
perillous
times
,
euen
when
they
should
passe
through
fire
and
water
.
Thirdly
he
is
present
with
his
children
by
his
To
comfort
them
.
Spirit
as
a
comforter
,
to
refresh
their
hearts
in
all
extremities
.
Christ
fortelleth
his
disciples
,
that
in
the
world
they
should
meete
with
many
sorrowes
,
which
should
cause
them
to
mourne
,
when
others
did
reioyce
;
but
withall
he
promiseth
to
send
them
the
comforter
,
euen
the
blessed
Spirit
of
grace
,
which
Ioh:
14.
6.
should
minister
vnto
them
aboundance
of
consolation
,
euen
in
the
middes
of
the
persecutions
and
sufferings
,
which
they
endured
for
Christ
his
sake
.
And
that
which
was
promised
vnto
them
,
all
the
members
of
Christ
shall
feele
in
themselues
:
for
God
is
he
that
comforteth
the
abect
,
one
as
2
Cor.
7.
6.
well
as
another
,
without
exception
.
By
this
now
which
hath
bene
spoken
it
may
easily
be
discerned
how
the
Lord
is
present
with
his
seruants
,
viz.
by
his
wisedome
to
direct
them
:
by
his
power
,
to
preserue
them
;
&
by
his
Spirit
,
to
comfort
them
.
And
that
God
hath
bene
,
and
is
thus
present
still
,
will
be
very
euident
,
if
we
consider
the
state
of
the
Church
what
it
is
,
what
it
hath
bene
:
namely
still
beset
with
many
and
mighty
aduersaries
,
that
haue
vsed
,
and
doe
vse
,
their
wit
and
wealth
,
and
power
and
friendes
,
and
al
meanes
that
possibly
they
can
diuise
,
for
the
razing
and
vtter
ouerthrowing
of
Gods
people
:
and
yet
haue
Note
.
neuer
bene
able
to
effect
and
bring
to
passe
their
malicious
enterprises
against
the
same
.
The
Church
is
as
a
weake
tent
in
it selfe
,
not
fortified
with
any
wals
,
and
yet
those
that
haue
laid
siege
against
it
,
&
sought
vtterly
to
consume
it
,
haue
not
taken
away
so
much
as
one
stake
,
or
broken
so
much
as
one
cord
thereof
,
as
the
Prophet
Isaiah
witnesses
:
and
why
?
Isa.
33.
20.
21.
because
(
as
he
saith
)
the
mighty
Lord
was
their
defence
.
Christians
are
euen
as
sheep
,
very
impotent
and
feeble
for
the
most
part
,
in
regard
of
outward
strength
;
&
withall
few
in
number
:
&
their
enimies
are
like
raging
Lyons
,
&
besides
for
multitude
very
many
:
yet
the
flocke
of
Christ
still
remaines
,
&
the
more
the
wicked
rage
against
it
,
the
more
doth
it
still
increase
,
as
we
haue
an
experiment
in
the
Israelites
vnder
Pharaohs
tiranny
.
Yea
in
many
places
Note
.
where
their
pastours
seeke
to
make
hauocke
of
them
,
euen
there
are
they
couragious
for
the
truth
;
and
though
Christians
dwell
where
satans
throane
is
,
and
were
he
seemeth
to
beare
full
sway
,
yet
it
may
be
said
to
them
,
as
it
was
vnto
the
Church
of
Pergamus
by
Christ
Iesus
,
Thou
keepest
my
name
,
and
Reuel.
2.
13
hast
not
denied
my
faith
.
Yea
further
(
which
is
of
all
other
things
most
strange
)
the
poore
lambes
of
Christ
are
so
far
from
being
torne
in
pieces
by
those
Lyons
,
that
they
become
Lyons
themselues
,
not
for
cruelty
but
for
courage
.
For
so
saith
the
Prophet
Micah
:
And
the
Mich.
5.
8.
remnant
of
Iacob
shall
be
among
the
Gentiles
,
in
the
mids
of
many
people
,
as
the
Lyons
among
the
beastes
of
the
forest
,
and
as
the
Lyons
whelpe
among
the
flockes
of
sheepe
.
The
meaning
of
which
place
is
,
that
some
few
poore
Christians
standing
in
the
cause
of
God
,
and
comming
furnished
with
the
grace
and
power
of
the
holy
Ghost
,
should
be
able
to
daunt
and
terrifie
the
hearts
of
many
sinfull
persons
,
and
cause
them
euen
to
quake
and
tremble
,
as
Paul
did
Felix
,
when
he
reasoned
powerfully
and
Act.
24.
26.
effectually
concerning
righteousnesse
,
and
temperance
,
and
the
iudgement
to
come
.
In
so
much
that
many
who
are
hypocrites
in
heart
,
will
make
a
shew
of
religion
and
piety
,
and
seeme
to
conforme
themselues
vnto
Christians
whom
they
hate
with
a
deadly
hatred
:
which
plainly
argueth
,
that
there
is
a
kind
of
maiesty
of
God
,
shining
forth
Note
.
in
the
faces
and
in
the
cariage
of
Gods
seruants
,
which
the
vilest
reprobates
are
many
times
driuen
to
acknowledge
,
though
full
sore
against
their
wils
.
Vse
1
This
point
ministreth
vnto
vs
a
double
instruction
.
First
,
that
we
should
take
part
with
righteous
men
:
for
if
God
be
on
their
side
,
they
must
needs
be
the
better
side
,
and
the
stronger
side
;
and
therefore
it
is
good
wisedome
to
ioyne
with
them
.
It
was
the
ouerthrow
of
Achitophel
that
he
forsooke
king
Dauid
to
take
part
with
Absolon
.
And
it
was
the
ruine
of
Abiathar
and
Ioab
that
they
withdrew
themselues
from
Salomon
to
set
vp
Adonijah
as
king
ouer
Israel
.
And
why
sped
they
so
ill
,
but
because
they
were
of
a
contrary
side
vnto
God
himselfe
,
who
stood
for
Dauid
and
Salomon
,
and
their
adherents
?
And
certainly
the
Lord
is
as
strongly
with
his
Church
now
,
as
he
was
with
Dauid
and
Salomon
then
;
and
therefore
it
must
needs
be
very
dangerous
for
any
to
separate
themselues
from
his
chosen
:
in
which
regard
let
vs
be
carefull
euermore
to
cleaue
vnto
them
,
and
to
take
part
with
them
.
Obiect
.
Oh
,
but
they
haue
many
enemies
that
seeke
to
vndermine
them
,
and
therefore
it
is
not
safe
ioyning
with
them
!
Ans
Feare
not
their
aduersaries
,
though
they
be
ten
Psal.
3.
thousand
to
one
:
for
God
is
their
buckler
,
and
the
lifter
vp
of
their
heads
:
he
will
smite
all
their
enemies
vpon
the
cheeke
bone
,
&
dash
out
their
teeth
that
seeke
to
draw
bloud
from
his
seruants
.
All
that
hate
Sion
shall
perish
euen
as
the
grasse
that
groweth
vpon
the
house
top
;
which
though
it
make
a
bragging
shew
for
a
time
,
yet
suddenly
withereth
and
commeth
to
nothing
.
They
that
seeke
to
roote
out
the
Israel
of
God
,
do
,
as
it
were
,
set
their
naked
shoulder
,
to
remoue
an
huge
rocke
that
will
fall
vpon
them
,
and
grinde
them
to
powder
,
be
they
Zach.
12.
3
neuer
so
many
:
and
therefore
we
haue
little
reason
to
be
afraid
of
them
.
Another
instruction
hence
to
be
learned
,
is
,
that
seeing
God
is
in
the
generation
of
the
righteous
,
therefore
we
should
frequent
their
society
,
and
resort
vnto
the
assemblies
of
the
Saints
:
for
if
the
Lord
be
present
with
euery
one
of
his
,
by
his
speciall
prouidence
and
by
his
grace
,
then
is
he
much
more
forcibly
and
effectually
present
with
a
multitude
of
them
,
that
do
worship
him
in
sincerity
,
and
fill
the
heauens
with
zealous
prayers
,
and
strong
cryes
.
Many
are
desirous
to
go
to
the
Court
in
hope
(
though
they
be
not
certaine
)
to
see
the
King
only
,
albeit
hee
doe
not
looke
vpon
them
,
or
speake
to
them
,
or
they
to
him
:
how
much
more
desirous
should
wee
be
to
come
vnto
publike
Christian
meetings
,
where
wee
shall
be
sure
to
see
the
King
of
Kings
in
his
glorie
,
and
to
haue
him
to
take
notice
of
vs
,
to
speake
vnto
vs
,
to
grant
vs
free
libertie
to
put
vp
our
suites
vnto
him
,
and
to
estate
vs
in
all
the
good
things
,
which
his
sonne
Christ
hath
purchased
for
vs
by
his
pretious
blood
?
Are
our
hearts
frozen
in
the
dregges
of
our
iniquities
,
and
so
hardened
that
wee
cannot
mourne
for
the
same
?
let
vs
repaire
vnto
holie
assemblies
,
and
there
we
shal
meete
with
the
weapons
of
God
that
will
pierce
and
wound
our
harts
,
and
cause
them
to
be
dissolued
into
teares
:
there
shall
wee
feele
the
vertue
of
the
spirit
,
effectually
working
vpon
vs
,
so
that
wee
shall
be
constrained
to
say
of
those
that
deliuer
the
message
of
Christ
vnto
vs
,
that
God
is
in
them
indeed
.
Do
1.
Cor.
14.
25.
we
want
faith
in
Gods
prouidence
and
promises
?
Do
we
want
power
and
strength
against
our
corruptions
?
In
a
word
,
doe
wee
want
any
grace
of
God
,
or
any
blessing
of
God
?
let
vs
haue
recourse
vnto
the
congregations
of
the
Saints
,
and
there
wee
shall
meete
the
Lord
himselfe
,
who
will
bee
readie
to
supplie
our
necessities
whatsoeuer
they
be
,
and
to
grant
vs
aboue
that
that
we
can
aske
or
thinke
.
And
as
for
our
owne
priuate
cases
,
so
for
the
publike
state
of
the
Church
and
Common-wealth
;
if
wee
would
haue
the
pestilence
or
famine
,
or
any
other
iudgement
remoued
,
the
way
to
procure
this
is
,
to
repaire
thither
,
where
wee
shall
meete
with
many
of
the
faithfull
,
that
will
be
ready
to
ioyne
with
vs
in
praier
,
and
to
wrestle
with
the
Lord
by
feruent
and
earnest
supplications
for
the
remouing
of
his
deserued
strokes
.
And
this
should
much
incourage
vs
and
adde
life
vnto
our
prayers
,
as
often
as
wee
haue
occasion
to
aske
any
thing
in
publike
,
that
God
will
vouchsafe
vnto
vs
his
gratious
presence
,
and
shew
by
good
effect
that
hee
is
in
the
generation
of
the
righteous
.
Vers.
6.
Ye
haue
made
a
mock
of
the
counsell
of
the
poore
]
In
that
the
holy
Prophet
doth
lay
this
vnto
wicked
mens
charge
,
as
a
hainous
crime
,
and
as
the
cause
of
his
strokes
that
were
to
bee
inflicted
vpon
them
,
this
Doctrine
offereth
it selfe
for
our
learning
,
that
Doct.
3
Iesting
and
scoffing
at
Gods
children
,
is
a
grieuous
kinde
of
persecution
,
and
such
as
the
Lord
Mockers
are
grieuous
persecutors
.
Heb.
11.
takes
speciall
notice
of
.
In
which
regard
the
Apostle
,
Heb.
11.
36.
speaking
of
the
wonderfull
great
trials
which
sundrie
of
the
Saints
did
by
faith
vndergoe
,
reckoneth
vp
this
as
none
of
the
least
of
them
,
that
they
had
been
tried
by
mockings
.
In
like
sort
when
the
holy
Ghost
yeeldeth
a
reason
of
the
vtter
ouerthrow
of
the
kingdome
of
Iudah
,
and
of
their
long
and
wofull
captiuitie
,
he
setteth
downe
this
to
be
one
of
the
principall
causes
thereof
,
viz.
That
they
mocked
2.
Chro.
36.
26.
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
vntill
the
wrath
of
the
Lord
arose
against
his
people
,
and
till
there
was
no
remedie
.
This
kinde
of
persecution
Ismael
vsed
against
Gal.
4.
29.
Isaac
(
as
the
Apostle
witnesseth
)
for
which
hee
Gen.
21.
9.
was
cast
out
of
the
Church
of
God
.
And
this
was
one
of
the
meritorious
sufferings
of
our
Lord
Iesus
Christ
,
that
they
spit
vpon
him
,
and
nodded
Mat.
26.
&
27.
Psal.
22.
their
heads
at
him
,
and
vsed
taunting
and
disgracefull
speeches
vnto
him
,
and
put
as
it
were
a
fooles
coate
vpon
him
to
disguise
him
,
and
called
him
in
mockage
,
the
King
of
the
Iewes
,
&c.
This
I
say
was
not
the
least
part
of
his
bitter
passion
,
through
which
hee
purchased
eternall
saluation
for
all
his
elect
,
namely
,
that
hee
endured
much
contempt
and
reproch
both
in
the
course
of
his
life
,
and
at
the
time
of
his
death
.
Now
the
reason
why
Satan
maketh
choice
of
this
weapon
aboue
others
,
therewith
to
fight
against
Gods
seruants
,
is
,
Reasons
.
First
,
because
mans
nature
is
subiect
greatly
to
abhorre
contempt
,
and
therefore
cannot
easily
endure
to
bee
vilified
and
disgraced
by
scoffing
and
reprochfull
speeches
and
gestures
.
Secondly
,
the
diuell
knoweth
that
he
can
get
many
souldiers
to
be
imployed
this
way
.
Euery
Note
.
limme
of
his
cannot
imprison
,
nor
spoile
Christians
of
their
goods
,
or
of
their
liues
:
but
there
are
few
or
none
but
they
can
frame
scoffes
and
iests
against
the
members
of
Christ
Iesus
.
Euery
boy
can
quickly
grow
skilfull
at
this
,
as
we
see
in
Ismael
,
and
in
the
two
and
fortie
children
that
2.
King
.
2.
were
torne
in
pieces
of
two
beares
for
their
mocking
of
the
Prophet
Elisha
:
the
very
scumme
of
the
people
,
the
vagabonds
and
rogues
that
run
vp
and
downe
the
countrie
can
doe
their
master
the
diuell
good
seruice
this
way
:
those
that
were
the
children
of
fooles
and
the
children
of
villaines
,
Iob
30.
8.
9.
(
as
Iob
speaketh
)
who
were
more
vile
then
the
earth
it selfe
,
could
make
Iob
their
song
and
their
talke
:
and
in
like
sort
did
the
drunkards
and
Psal.
69.
12.
Psal.
35.
pot-companions
deale
with
Dauid
;
and
the
thiefe
vpon
the
crosse
with
our
Sauiour
,
euen
at
that
time
Matth.
27.
44.
when
the
fierce
wrath
of
God
was
manifested
vpon
his
bodie
hanging
on
the
crosse
,
for
that
he
had
been
a
notorious
and
hainous
malefactor
.
Vse
1
First
,
this
doctrine
must
teach
vs
to
beware
of
deriding
and
taunting
at
good
men
for
taking
of
good
waies
,
lest
by
so
doing
we
become
persecuters
,
and
bee
proceeded
against
as
enemies
vnto
God
and
his
people
.
It
is
not
so
safe
for
vs
,
as
many
take
it
to
be
,
to
exercise
our selues
in
such
kind
of
scoffing
:
he
is
commonly
held
to
be
a
sillie
fellow
,
that
cannot
gird
at
a
Minister
,
and
at
such
as
vsually
resort
vnto
Sermons
.
But
let
vs
take
heed
of
such
nipping
and
biting
speeches
as
tend
to
the
defaming
of
any
of
Gods
seruants
or
seruices
;
lest
we
be
cast
out
from
hauing
any
communion
and
fellowship
with
God
,
as
scoffing
Ismael
was
,
and
be
exposed
to
such
plagues
and
punishments
as
the
wicked
Iewes
were
,
who
mocked
the
messengers
of
God
,
and
reuiled
our
blessed
Sauiour
in
such
an
opprobrious
and
disgracefull
manner
,
as
the
Scriptures
doe
record
.
Vse
2
Secondly
,
for
as
much
as
contemptuous
and
reprochfull
scoffes
and
girds
are
such
weapons
as
Satan
putteth
into
the
hands
of
his
instruments
,
let
vs
prepare
for
them
,
and
arme
our selues
against
them
.
Christs
Disciples
must
not
looke
to
be
aboue
their
master
:
if
wicked
sinners
reuiled
and
derided
him
,
we
must
not
imagine
to
escape
their
virulent
and
venemous
tongues
:
and
therefore
the
Apostle
exhorteth
vs
,
that
seeing
he
hath
Heb.
13.
12.
13.
borne
our
reproch
,
wee
should
beare
his
,
and
for
the
ioy
that
is
laid
before
vs
,
endure
the
crosse
,
Heb.
12.
2.
and
despise
the
shame
,
and
so
at
length
wee
shall
receiue
the
crowne
of
glorie
,
which
is
prepared
for
all
those
that
in
patience
doe
waite
for
his
glorious
appearing
.
Now
that
wee
may
be
better
inabled
to
beare
How
we
may
be
inabled
to
beare
contempt
.
these
taunts
and
reproches
,
let
vs
take
this
direction
following
.
1.
First
labour
against
that
inbred
pride
that
Labour
against
pride
.
is
naturally
in
euery
one
of
our
hearts
,
which
maketh
vs
vtterly
vnable
to
vndergoe
disgrace
:
therefore
was
it
,
that
though
many
of
the
chiefe
rulers
of
the
Iewes
beleeued
in
Christ
,
yet
they
durst
not
confesse
him
,
because
of
the
Pharisies
,
who
would
haue
excommunicated
them
,
and
disgraced
them
to
the
vtmost
:
and
the
reason
is
rendred
in
that
place
,
viz.
That
they
loued
the
John
12.
43.
praise
of
men
,
more
then
the
praise
of
God
:
they
stood
vpon
their
carnall
credite
and
reputation
among
their
neighbours
and
countriemen
,
more
then
vpon
that
true
credite
and
estimation
which
they
might
haue
had
with
the
Lord
and
his
children
;
and
therefore
was
it
that
they
were
so
loath
to
expose
themselues
for
Christ
his
sake
vnto
the
shame
of
the
world
:
whereas
if
they
had
had
humble
and
lowlie
hearts
,
they
would
haue
denied
themselues
in
their
estimation
among
men
,
and
haue
taken
vp
the
reproch
of
Christ
as
an
honorable
crowne
:
let
this
therefore
be
our
first
worke
to
labour
against
the
hautinesse
of
our
fleshly
hearts
.
Secondly
,
to
the
intent
that
we
may
more
patiently
Consider
what
scoffers
are
.
indure
to
be
vilified
and
disgraced
,
let
vs
consider
what
manner
of
men
scoffers
be
,
viz.
the
most
abiect
,
vile
and
contemptible
persons
that
are
,
as
we
may
see
in
those
before
mentioned
,
who
in
this
sort
pursued
Iob
and
Dauid
,
and
our
blessed
sauiour
.
Obiect
.
Oh
but
(
will
some
say
)
they
are
men
of
great
wealth
,
of
great
place
,
of
great
parentage
,
of
great
wit
and
learning
,
that
doe
mocke
vs
,
and
gird
at
vs
for
our
religion
,
and
for
our
profession
.
Answere
.
Grant
that
they
be
great
men
in
all
the
former
respects
,
yet
if
they
be
wicked
and
vngodly
,
the
holy
ghost
accounteth
them
vile
and
contemptible
men
:
and
so
should
wee
esteeme
of
them
,
though
they
be
as
mightie
as
Zenacherib
was
;
for
when
he
sent
a
disdainefull
and
scornefull
message
vnto
Hezekiah
,
and
the
rest
of
Gods
people
,
hee
was
indeede
ignominious
,
because
hee
was
impious
and
blasphemous
:
he
was
vile
in
Gods
sight
,
and
he
made
him
appeare
vile
both
before
men
and
Angels
,
according
to
that
of
Isaiah
,
The
Isai.
37.
22.
virgin
daughter
of
Sion
hath
despised
thee
and
laughed
thee
to
scorne
.
Thirdly
,
let
vs
consider
,
as
what
they
are
for
the
present
,
so
what
they
shall
be
hereafter
:
and
that
the
same
Prophet
Isaiah
sheweth
,
saying
,
Feare
ye
not
for
the
reproch
of
men
,
neither
be
ye
afraid
Isai.
51.
7.
8.
of
their
rebukes
.
For
the
moth
shall
eate
them
vp
like
a
garment
,
and
the
worme
shall
eate
them
like
wood
.
Obiect
.
1
But
(
will
some
man
say
)
what
great
matter
is
this
?
shall
not
the
wormes
consume
the
good
as
well
as
the
bad
?
Answere
.
Yes
surely
,
that
cannot
be
denied
:
and
yet
there
is
an
euident
difference
betweene
the
wicked
&
the
godly
,
euen
●●
this
respect
:
for
though
Note
.
righteous
mens
bodies
become
wormes
meate
,
yet
it
is
not
in
any
displeasure
from
the
Lord
,
nor
for
any
hurt
vnto
them
,
for
they
are
still
pretious
in
his
eyes
,
as
their
soules
are
,
which
euen
then
enioy
celestial
happinesse
;
and
besides
euen
those
bodies
of
theirs
shall
be
restored
,
and
be
made
euerlastingly
glorious
together
with
their
soules
:
all
which
things
are
farre
otherwise
with
such
sinfull
persons
as
delight
themselues
in
scoffing
and
deriding
of
the
Saints
of
God
:
their
bodies
are
at
best
when
they
are
deuoured
by
wormes
:
they
can
neuer
expect
better
,
but
that
which
is
farre
worse
shall
surely
come
vnto
them
.
Fourthly
,
that
wee
may
bee
inabled
in
conscience
Meditate
on
the
reward
.
to
swallow
vp
such
reproches
as
are
cast
vpon
vs
,
let
vs
seriously
meditate
on
the
reward
which
is
promised
vnto
them
that
can
so
doe
.
Blessed
are
you
(
saith
our
Sauiour
)
when
men
reuile
Matth.
5.
11.
12.
you
,
and
persecute
you
,
and
speake
all
manner
of
euill
against
you
for
my
names
sake
falsely
.
Reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
.
And
againe
,
the
Apostle
Peter
saith
,
If
yee
be
railed
vpon
1.
Pet.
4.
14.
for
the
name
of
Christ
,
blessed
are
yee
;
for
the
spirit
of
glorie
,
and
of
God
resteth
vpon
you
.
This
made
Moses
to
esteeme
the
rebuke
of
Christ
greater
riches
then
Heb.
11.
26.
the
treasures
of
Egypt
:
for
(
saith
the
holie
Ghost
)
hee
had
respect
vnto
the
recompence
of
the
reward
.
Therefore
when
wee
finde
our
hearts
beginning
to
bee
dismaied
at
the
bitter
taunts
and
iests
of
prophane
scoffers
,
let
vs
animate
our selues
vnto
patience
with
these
or
the
like
considerations
;
why
should
I
be
discouraged
at
these
things
?
sinfull
men
seeke
to
vilifie
and
disgrace
me
;
but
doth
God
thinke
euer
the
worse
of
me
?
I
am
base
and
contemptible
in
their
eyes
,
but
doe
the
Angels
of
God
,
or
any
of
his
Saints
,
conceiue
any
whit
more
hardly
of
me
in
that
regard
?
Nay
,
doth
not
the
Lord
himselfe
,
and
such
as
haue
his
image
most
liuely
shining
foorth
in
them
,
esteeme
me
so
much
more
honorable
,
by
how
much
they
labor
to
make
me
more
vile
and
abiect
in
regard
of
my
weldoing
?
Why
then
should
I
faint
vnder
the
burthen
of
reproch
,
wherewith
they
do
still
load
me
?
especially
seeing
that
this
momentanie
disgrace
which
I
sustaine
for
Christ
his
cause
,
shall
bring
vnto
me
an
eternall
and
inualuable
weight
of
glorie
?
Doct.
4
Of
the
poore
]
From
which
words
note
this
Doctrine
,
that
the
estate
of
Gods
people
is
commonly
The
godlie
vsually
afflicted
.
a
poore
and
afflicted
estate
.
Therefore
in
the
originall
the
word
[
poore
]
is
not
vsed
in
the
Plurall
number
,
but
in
the
Singular
,
and
carries
this
sense
[
ye
haue
made
a
mock
of
the
counsell
of
that
poore
one
]
implying
thereby
,
what
is
the
common
case
of
all
,
namely
,
to
be
full
of
calamities
and
distresses
,
through
many
tribulations
to
enter
into
the
kingdome
Acts
14.
22.
Rom.
8.
of
God
,
and
to
be
conformable
vnto
their
head
Christ
in
afflictions
and
sufferings
.
And
this
the
Lord
in
his
wise
prouidence
will
haue
to
be
so
for
these
reasons
:
Reasons
.
First
,
that
thereby
the
flesh
might
be
discountenanced
,
and
haue
no
cause
to
reioyce
before
1.
1.
Cor.
2.
him
.
Secondly
,
that
men
might
embrace
religion
for
it self
,
and
in
conscience
vnto
God
,
not
in
any
outward
respects
.
Whereas
if
most
of
those
that
are
Christians
,
were
of
great
place
,
many
would
make
a
shew
of
being
religious
,
that
they
might
Note
.
thereby
grow
to
aduancement
in
the
world
,
and
so
seeke
earthly
things
in
spirituall
exercises
.
Thirdly
,
that
his
children
might
grow
in
neerer
acquaintance
with
him
,
who
otherwise
would
be
strangers
vnto
their
owne
father
:
In
their
affliction
Hos.
5.
15.
(
saith
God
)
they
will
seeke
me
diligently
.
Before
that
time
they
would
rather
sue
vnto
any
then
vnto
the
Lord
:
therefore
was
he
driuen
to
break
them
with
one
breaking
vpon
another
,
that
so
hauing
no
other
refuge
to
betake
themselues
vnto
,
they
might
haue
recourse
vnto
him
.
This
is
cleere
in
the
example
of
Manasse
,
who
being
in
bonds
and
in
irons
,
humbled
his
soule
before
the
Lord
,
and
prayed
vnto
him
for
fauor
,
and
mercie
,
and
found
it
at
his
hands
:
whereas
before
such
time
as
hee
was
pressed
downe
with
grieuous
miserie
,
he
obstinately
refused
to
hearken
vnto
the
Lord
,
and
to
his
messengers
,
and
was
so
far
from
calling
vpon
his
name
,
that
he
dishonored
it
by
all
manner
of
abominations
,
which
hee
committed
with
an
high
2.
Chron.
33.
6.
hand
,
euen
to
anger
the
Lord
.
Fourthly
,
God
would
haue
his
people
often
to
taste
of
aduersities
,
and
troubles
,
that
so
they
might
learne
to
trust
in
him
,
whereas
otherwise
they
would
make
the
arme
of
flesh
to
bee
their
stay
and
confidence
.
This
the
Lord
himself
auoucheth
in
the
prophecie
of
Zephanie
,
saying
,
I
will
Zeph.
3.
12.
leaue
in
the
middest
of
thee
an
humble
,
and
poore
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
Vse
.
This
point
maketh
for
the
confutation
of
an
error
which
withholdeth
diuers
from
the
profession
of
the
Gospell
:
Is
this
the
word
of
God
?
is
this
your
holy
ministerie
(
say
they
)
and
are
these
your
good
men
that
doe
embrace
the
same
?
a
companie
of
simple
base
fellowes
,
of
poore
Artificers
,
and
the
like
?
who
can
imagine
this
to
bee
the
truth
,
which
such
kinde
of
men
as
these
doe
giue
credence
vnto
?
How
many
Gentlemen
,
or
Noblemen
,
or
men
of
learning
and
policie
are
of
their
mindes
?
and
for
those
that
are
,
haue
they
not
manifold
afflictions
in
their
hearts
,
or
vpon
their
bodies
and
estates
?
This
is
iust
the
cauill
of
the
Pharisies
against
the
doctrine
of
our
Sauiour
:
Neuer
man
spake
like
this
man
(
say
the
officers
that
Joh.
7.
46.
47.
48.
were
sent
to
take
him
,
but
did
not
:
)
Then
answered
the
Pharisies
,
Are
yee
also
deceiued
?
Doth
any
of
the
Rulers
,
or
of
the
Pharisies
beleeue
in
him
?
but
this
people
which
know
not
the
law
,
are
accursed
.
Therefore
let
not
vs
bee
deceiued
by
such
vaine
words
of
men
,
that
iudge
not
righteous
iudgement
,
but
according
as
their
owne
fleshly
wisedome
directeth
them
,
but
let
vs
rather
build
vpon
the
words
of
him
that
is
the
true
witnesse
,
who
as
he
receiued
a
commission
to
preach
vnto
the
poore
,
so
he
did
accordingly
Luke
4.
performe
it
,
and
found
good
successe
thereupon
,
and
therefore
biddeth
Iohns
disciples
to
tell
him
,
that
the
poore
receiued
the
Gospell
.
They
Luke
7.
22.
were
the
profitable
and
fruitful
hearers
of
Christ
,
who
by
reason
of
some
outward
calamities
and
distresses
or
other
,
were
humbled
and
abased
in
their
owne
eyes
,
and
had
the
pride
and
stubbornnesse
of
the
flesh
somewhat
mastered
and
taken
downe
.
Secondly
,
here
is
matter
of
reioycing
for
Gods
seruants
,
that
are
in
pouertie
and
distresse
any
maner
of
way
:
it
is
the
common
condition
of
the
members
of
Christ
,
and
therefore
they
must
not
from
thence
draw
any
hard
conclusions
against
themselues
.
It
is
the
very
high
way
vnto
heauen
,
which
hath
been
troden
by
Christ
and
all
his
Saints
,
to
passe
through
manifold
troubles
and
grieuances
,
manifold
straits
and
extremities
,
and
at
length
to
attaine
vnto
that
rest
which
is
prepared
for
vs
in
the
kingdome
of
God
.
If
any
by
reason
2.
Thess.
1.
7.
of
their
necessities
and
miseries
had
euer
missed
of
the
crowne
of
life
,
wee
had
some
cause
to
feare
our selues
in
that
regard
:
but
sithence
none
euer
did
so
,
but
rather
haue
reaped
benefit
by
their
afflictions
,
then
taken
any
hurt
thereby
,
wee
should
be
of
good
comfort
;
and
be
so
farre
from
fainting
in
our
trials
,
that
wee
should
reioyce
in
the
same
,
making
full
account
,
that
then
Gods
owne
hand
will
most
manifestly
appeare
for
our
preseruation
and
consolation
,
when
humane
helps
do
most
of
all
faile
vs
:
neither
indeed
could
it
be
so
cleerely
discerned
that
he
is
the
vpholder
of
his
Church
,
if
it
had
wealth
,
and
power
,
and
outward
props
and
pillars
to
beare
vp
the
same
.
Doct.
5
Ye
haue
made
a
mock
of
the
counsell
of
the
poore
:
and
why
?
because
the
Lord
is
his
trust
:
This
is
the
verie
true
cause
,
whatsoeuer
other
pretences
there
bee
.
Wicked
men
haue
a
quarrell
against
godlinesse
.
Whence
obserue
this
Doctrine
,
that
true
godlinesse
is
that
which
breeds
the
quarrell
betweene
Gods
children
and
the
wicked
.
Vngodly
men
may
say
what
they
list
,
as
namely
,
that
they
hate
and
dislike
them
for
that
they
are
proud
and
sawcie
in
medling
with
their
betters
:
for
that
they
are
scornefull
&
disdainfull
towards
their
neighbours
:
for
that
they
are
mal●content
,
and
turbulent
,
and
I
know
not
what
:
but
the
true
reason
is
yeelded
by
the
Lord
in
this
place
,
to
wit
,
because
they
make
him
their
stay
and
their
confidence
,
and
will
not
depend
vpon
lying
vanities
,
as
the
men
of
the
world
doe
.
And
the
like
reason
is
giuen
by
the
Apostle
Peter
,
who
speaking
of
vnregenerate
men
,
saith
,
that
it
seemeth
strange
to
them
,
that
the
godly
runne
not
1.
Pet
4.
4.
with
them
to
the
same
excesse
of
riot
:
and
therefore
(
saith
hee
)
speake
they
euill
of
you
.
The
cause
why
they
traduce
and
defame
them
,
is
not
because
Note
.
they
are
euill
,
but
because
they
will
not
be
as
bad
as
themselues
:
not
because
they
haue
committed
great
faults
,
but
because
they
will
not
commit
them
.
And
this
we
may
obserue
in
our
owne
experience
,
that
the
most
holy
exercises
are
most
offensiue
vnto
carnall
persons
:
and
that
they
exclaime
against
many
things
,
as
if
they
were
hainous
crimes
,
which
God
hath
commanded
as
necessarie
duties
:
to
wit
,
fasting
and
prayer
,
and
hearing
of
the
word
,
and
such
like
,
which
as
occasion
serueth
,
must
of
necessitie
bee
performed
:
these
are
the
holy
men
(
say
they
)
that
must
needs
bee
more
forward
then
all
their
neighbors
;
that
will
not
allow
of
good
fellowship
and
of
merrie
meetings
,
but
are
altogether
for
praying
and
for
preaching
,
&c.
when
others
are
sporting
and
dancing
,
and
recreating
themselues
:
I
warrant
you
they
are
but
meere
hypocrites
and
dissemblers
:
their
hearts
are
as
bad
as
the
worst
,
and
none
are
more
disloyall
subiects
to
their
Prince
then
such
are
.
These
are
hard
charges
,
yet
such
as
befell
Christ
Iesus
himselfe
,
who
among
many
other
false
imputations
was
esteemed
an
enemie
to
Caesar
.
But
whence
proceed
all
these
hard
surmises
and
censures
?
Surely
from
this
,
that
Gods
children
doe
endeuour
from
a
true
and
faithfull
heart
to
serue
and
please
the
Lord
in
all
things
,
and
doe
refuse
to
walk
with
the
multitude
in
the
broad
way
that
leads
vnto
destruction
.
Here
is
the
matter
whereupon
al
their
malice
doth
work
:
and
this
ariseth
,
Reasons
.
1
First
from
the
diuell
himselfe
,
who
is
an
vtter
aduersarie
vnto
mans
saluation
and
vnto
Gods
glorie
,
and
therefore
makes
warre
against
the
seed
of
the
Church
,
which
keepe
the
commandements
of
Reuel.
12.
17.
God
,
and
haue
the
testimonie
of
Iesus
Christ
.
Secondly
,
from
that
hellish
corruption
that
is
in
mans
nature
,
which
though
there
were
no
diuell
,
would
minister
vnto
them
sufficient
malice
,
whereby
they
should
bee
stirred
vp
to
carrie
a
grudge
against
the
image
of
God
wheresoeuer
it
is
,
yea
though
it
be
in
those
that
in
the
bounds
of
nature
are
most
neerely
linked
vnto
them
;
as
we
see
in
Cain
,
who
hated
and
murthered
his
brother
Abel
:
and
why
?
because
his
owne
workes
were
euill
,
1.
Ioh.
3.
12.
and
his
brothers
good
.
Vse
1
Therefore
let
Gods
seruants
neuer
looke
to
please
the
world
by
weldoing
,
but
make
full
reckoning
that
they
shall
much
displease
them
.
Obiect
.
Oh
but
it
is
your
owne
precisenes
(
will
some
say
)
that
causeth
you
to
be
so
much
maligned
and
disliked
.
Answere
.
Nay
,
it
is
the
worlds
wickednes
,
not
our
strictnes
;
otherwise
what
caused
the
Prophets
of
God
,
the
Sonne
of
God
himself
,
and
his
holy
Apostles
to
bee
so
much
hated
and
wronged
by
vngodlie
men
?
They
dare
not
say
it
was
their
indiscretion
and
nisenesse
,
or
any
the
like
failing
on
their
part
,
but
in
trueth
the
malice
of
the
wicked
,
which
is
the
very
cause
why
euen
in
these
our
daies
Gods
people
finde
such
hard
measure
from
prophane
persons
.
Secondly
,
let
this
teach
vs
not
to
be
discouraged
,
albeit
wicked
sinners
thinke
and
speake
the
worst
of
vs
:
our
goodnes
,
not
our
badnes
is
the
occasion
thereof
,
and
therefore
wee
should
be
so
farre
from
conceiuing
the
worse
of
our selues
or
of
our
works
meerely
in
this
respect
that
they
go
about
to
depraue
and
vilifie
both
vs
and
then
,
that
we
shuld
haue
a
better
opinion
,
both
of
our
own
persons
and
actions
,
as
hoping
that
the
Lord
doth
gratiously
accept
of
the
one
and
of
the
other
,
because
the
vilest
sinnes
do
most
of
all
dislike
them
,
and
seeke
by
all
meanes
to
fasten
infamie
and
disgrace
vpon
them
.
Do
we
then
trust
in
God
,
&
do
sinfull
persons
deride
our
simplicitie
in
that
behalf
,
and
tell
vs
that
we
shall
be
ouerthrowne
,
and
neuer
be
long
able
to
hold
vp
our
heads
?
let
vs
rest
on
the
Lord
still
,
&
neuer
be
dismaied
at
their
mischieuous
and
malicions
speeches
,
&
attempts
against
vs
,
knowing
and
assuring
our
soules
that
they
that
trust
in
the
Lord
shall
be
as
mount
Sion
,
that
Psal.
125.
1.
cannot
be
remoued
,
but
standeth
fast
for
euer
.
FINIS
.
The
fourth
Sermon
.
Doct.
1
THey
are
the
most
miserable
and
wretched
Those
that
rebell
against
God
are
the
worst
rebels
.
rebels
,
that
are
rebels
against
God
.
Though
it
bee
an
offence
verie
grieuous
and
odious
for
a
subiect
to
shew
himself
disloyall
to
his
earthly
Soueraigne
,
yet
this
shall
stand
as
a
sure
conclusion
when
heauen
&
earth
shall
fall
,
that
the
greatest
Sinner
is
the
greatest
Traitor
.
Hence
it
is
,
that
when
the
Prophet
Samuel
would
set
out
the
hainousnes
of
Sauls
sinne
,
in
sparing
Agag
the
King
of
the
Amalekites
,
and
the
best
of
the
sheepe
and
oxen
,
and
of
the
things
that
should
haue
been
destroyed
,
hee
compareth
it
with
those
crimes
that
were
most
hatefull
and
Exod.
22.
18.
20
most
punishable
by
Gods
law
,
saying
,
Rebellion
(
to
1.
Sam.
15.
22.
wit
,
against
the
Lord
)
is
as
the
sinne
of
witchcraft
,
and
transgression
is
wickednesse
,
and
Idolatrie
:
and
therefore
Saul
must
needs
be
a
notorious
malefactor
,
that
was
found
guiltie
thereof
.
So
likewise
in
the
prophecy
of
Isaiah
,
when
the
Lord
would
lay
vpon
the
vnbeleeuing
Iewes
the
most
grieuous
imputation
that
could
bee
,
for
their
renouncing
and
forsaking
of
him
,
and
their
seeking
vnto
and
relying
vpon
the
King
of
Egypt
for
succour
and
protection
,
he
tearmeth
them
rebellious
children
,
Isai.
30.
1.
and
rebellious
people
:
and
in
the
same
tearmes
dealeth
9.
Moses
with
the
stiffenecked
and
peruerse
Israelites
:
Heare
ye
rebels
(
saith
he
)
shall
we
bring
you
Numb.
20.
10.
water
out
of
the
rock
?
as
if
more
could
not
bee
spoken
for
the
shame
and
disgrace
of
impious
persons
,
then
to
brand
them
with
the
note
of
rebels
against
the
Lord
of
heauen
and
earth
.
But
that
this
point
may
be
yet
more
cleere
and
perspicuous
,
let
vs
weigh
these
reasons
that
follow
for
the
confirmation
thereof
.
Reasons
.
1
First
,
the
lawes
that
they
breake
(
which
notwithstanding
they
are
more
strictly
tied
to
obserue
,
then
any
subiect
in
the
world
is
the
statutes
Rom.
7.
12.
of
his
Prince
)
are
most
equal
and
iust
,
and
meet
to
be
kept
:
and
therefore
the
presumptuous
breach
thereof
must
of
necessitie
argue
the
most
indigne
and
vnworthie
rebellion
that
can
be
imagined
.
It
was
no
small
fault
in
the
Israelites
to
renounce
their
alleageance
to
Rehoboam
,
and
to
stand
vp
in
armes
against
him
,
being
their
lawfull
King
and
Gouernour
,
albeit
hee
threatned
to
impose
vpon
them
rigorous
and
sharpe
lawes
,
to
make
his
yoke
1.
King
.
12.
14.
more
grieuous
then
his
fathers
,
so
that
whereas
Salomon
had
chastised
them
with
rods
,
hee
would
correct
them
with
scourges
:
how
hainous
then
is
their
offence
that
doe
refuse
to
submit
their
necks
vnto
Gods
yoke
,
who
is
a
more
absolute
King
then
euer
any
was
,
or
shall
be
to
the
end
of
the
world
,
whose
lawes
are
perfitly
good
and
righteous
,
all
of
them
tending
,
not
alone
to
his
owne
glorie
,
but
to
the
present
and
eternall
benefit
and
comfort
of
such
as
doe
obey
the
same
?
Secondly
,
those
are
the
most
vile
traitors
,
that
doe
rebell
against
their
Soueraigne
,
that
hath
bin
very
bountifull
and
gratious
vnto
them
:
(
which
was
it
that
made
Achitophels
treacherie
against
Dauid
more
inhumane
&
barbarous
:
)
now
what
Kings
fauours
can
stand
in
the
ballance
against
Gods
fauours
,
which
he
vouchsafeth
to
the
basest
of
the
sonnes
of
men
?
for
he
it
is
that
giueth
them
life
and
being
and
al
things
:
in
him
they
liue
and
Acts
17.
moue
and
haue
their
subsistence
:
and
without
him
they
could
not
continue
to
breathe
so
much
as
one
houre
,
nay
nor
one
minute
of
an
houre
,
much
lesse
enioy
the
comfortable
vse
of
any
creature
vnder
the
Sunne
:
and
therefore
seeing
the
bounty
and
kindnesse
of
the
Lord
is
so
exceeding
great
,
their
rebellion
that
doe
lift
vp
themselues
against
him
,
&
cast
off
the
obedience
of
his
lawes
,
is
of
all
men
most
worthie
to
be
condemned
and
abhorred
.
Thirdly
,
their
case
doth
hence
appeare
to
bee
very
wofull
and
miserable
,
that
the
punishment
appointed
for
them
,
is
both
very
grieuous
and
withall
vnauoidable
.
First
,
the
grieuousnesse
thereof
is
euident
by
this
,
that
whereas
earthly
Monarchs
can
proceed
no
further
against
the
most
notorious
malefactors
,
but
to
the
torturing
and
killing
of
their
bodies
,
the
confiscating
of
their
lands
and
goods
,
and
the
defaming
of
them
and
theirs
for
a
season
:
(
so
that
if
there
bee
vnfained
repentance
in
the
parties
offending
,
as
there
was
in
the
good
thiefe
on
the
crosse
,
their
soules
may
be
saued
,
and
their
names
healed
,
and
both
body
and
soule
eternallie
glorified
)
it
is
otherwise
with
the
great
King
of
heauen
,
who
will
plague
those
that
are
traitors
against
his
Maiestie
with
al
manner
of
iudgements
in
this
life
,
and
when
hee
hath
done
with
them
here
,
will
call
them
to
a
reckoning
againe
at
that
great
Assises
at
the
last
day
,
and
there
expose
them
to
perpetuall
shame
and
infamie
,
and
inflict
vpon
their
bodies
and
soules
such
torments
as
shall
bee
easelesse
,
endlesse
and
remedilesse
.
Secondly
,
for
the
vnauoidablenes
of
these
punishments
,
wee
must
know
,
that
though
rebels
against
worldly
Princes
,
when
they
haue
cast
themselues
into
danger
,
may
by
flying
,
or
hiding
of
themselues
,
escape
,
or
if
they
bee
apprehended
,
make
notable
defences
and
apologies
to
serue
their
present
purpose
,
and
so
winde
themselues
out
of
troubles
,
it
is
no
boote
to
deale
in
that
sort
with
the
Lord
:
for
whither
can
they
goe
from
his
Psal.
139.
presence
,
but
hee
will
finde
them
out
?
and
what
wittie
and
cunning
deuices
can
they
haue
for
the
colouring
of
their
treacherous
practises
,
but
hee
will
descrie
and
discouer
the
same
,
and
that
to
their
greater
shame
and
punishment
?
Which
being
Isaiah
29.
so
,
the
vse
shall
be
,
Vse
1
First
,
for
the
conuicting
of
many
to
be
notorious
rebels
,
that
esteeme
themselues
as
honest
men
as
any
in
the
countrey
,
and
wil
defie
him
that
shal
charge
them
with
treason
:
what
say
they
to
this
?
Doe
they
not
vsually
take
the
holie
name
of
God
in
vaine
?
Doe
they
not
prophane
his
Sabbaths
?
doe
they
not
defile
their
soules
and
bodies
with
many
horrible
pollutions
?
And
whereas
they
haue
been
often
told
of
these
faults
and
sharply
rebuked
for
them
,
doe
they
not
for
all
that
continue
still
in
them
,
and
vndertake
the
defence
of
them
?
Yea
doe
they
not
fret
and
fume
and
chafe
at
such
as
seek
to
reclaime
them
from
their
leaud
courses
?
If
their
consciences
doe
accuse
them
of
these
,
and
the
like
crimes
,
vndoubtedly
they
are
guiltie
of
high
treason
against
the
Lord
of
heauen
and
earth
:
they
carrie
the
diuels
badge
,
and
fight
vnder
his
banner
,
as
professed
enemies
vnto
God
,
and
his
truth
:
and
whatsoeuer
they
thinke
of
themselues
,
such
the
Lord
will
esteeme
them
to
be
,
and
proceed
against
them
accordingly
.
Secondly
,
let
this
teach
vs
to
be
most
fearefull
of
transgressing
the
sacred
lawes
of
our
heauenlie
King
:
and
if
we
be
at
any
time
put
to
that
straite
,
that
wee
must
either
violate
the
commandement
of
our
earthly
gouernours
,
or
of
God
himselfe
,
let
vs
chuse
rather
to
obey
God
then
men
:
and
with
a
meeke
spirit
and
peaceable
cariage
submit
our selues
to
their
censures
,
rather
then
incurre
the
Lords
displeasure
,
and
so
become
liable
to
his
iudgements
.
Thirdly
,
this
is
for
singular
comfort
vnto
Gods
people
,
who
are
charged
to
be
factious
and
seditious
,
vnquiet
and
vndutifull
persons
:
yet
so
long
as
their
consciences
tell
them
,
that
they
are
willing
to
attend
to
holie
and
wholesome
doctrine
,
whereby
their
sinnes
may
be
reproued
,
and
their
hearts
and
liues
reformed
and
bettered
,
they
may
be
sure
that
God
accounteth
them
good
subiects
;
and
those
that
are
such
vnto
him
,
are
of
all
other
most
loyall
and
dutifull
vnto
their
rulers
and
gouernors
:
neither
indeed
can
any
be
truly
faithful
vnto
men
,
that
hath
not
first
learned
to
be
faithfull
vnto
God
.
Let
vs
not
therefore
be
dismaied
at
the
clamors
of
those
that
doe
vniustly
charge
vs
with
disloyaltie
.
Athaliah
cried
out
,
treason
,
2.
King
.
11.
14.
treason
:
but
in
truth
,
she
was
the
traitor
her selfe
:
and
the
like
may
be
said
of
many
that
are
so
ready
to
traduce
others
in
that
sort
:
whatsoeuer
their
outward
behauiour
towards
Magistrates
&
such
as
are
in
authoritie
bee
,
they
are
miserable
and
wretched
rebels
before
the
Lord
,
and
such
they
shall
appeare
to
be
in
the
end
,
if
they
doe
not
in
time
submit
themselues
vnder
his
gratious
gouernment
.
FINIS
.
The
fifth
Sermon
.
Doct.
2
IT
is
an
infallible
note
of
an
impious
and
It
is
a
marke
of
an
impious
person
to
reiect
the
word
.
prophane
person
to
bee
vnwilling
to
heare
the
holy
word
of
God
.
Although
men
doe
ordinarily
resort
vnto
the
assemblies
where
the
Gospell
is
purely
preached
;
yet
,
if
they
wish
in
their
hearts
that
they
were
from
vnder
those
droppings
,
and
if
they
might
haue
their
own
choice
,
they
would
be
from
vnder
them
,
they
are
carnall
and
vngodly
men
,
what
appearances
soeuer
there
bee
to
the
contrarie
.
From
this
ground
the
prophet
Isaiah
concludeth
the
Iewes
to
be
a
falsehearted
and
rebellious
people
,
because
they
would
not
heare
the
Isaiah
30.
9.
word
of
the
Lord
.
They
were
constrained
now
and
then
to
heare
it
whether
they
would
or
not
:
but
their
affection
went
against
it
,
and
the
Lord
iudged
them
,
and
passed
sentence
vpon
them
for
that
,
calling
them
a
rebellious
people
,
and
lying
children
,
such
as
were
full
of
peruersenesse
and
of
dissimulation
within
,
whatsoeuer
faire
shews
they
made
outwardly
to
dazle
the
eyes
of
men
.
The
same
marke
of
wicked
sinners
is
giuen
by
Iob
,
where
he
saith
,
They
say
vnto
God
,
Depart
from
Job
21.
14.
vs
:
for
wee
desire
not
the
knowledge
of
thy
waies
:
not
that
there
is
any
such
wicked
monster
that
wil
directly
vse
those
tearmes
vnto
the
Lord
:
but
his
meaning
is
,
that
their
liues
and
practises
do
proue
so
much
,
viz.
that
they
would
not
willingly
haue
any
thing
to
doe
with
God
:
which
appeareth
by
this
,
that
they
desire
not
the
knowledge
of
his
waies
.
Let
them
say
what
they
will
,
those
that
care
not
to
be
acquainted
with
Gods
will
,
nor
to
learne
from
thence
what
is
their
dutie
,
doe
in
effect
bid
the
Lord
depart
from
them
,
and
therfore
must
needs
be
very
impious
and
irreligious
persons
.
To
the
same
purpose
is
it
said
in
the
Psalm
:
My
people
would
Psal.
81
1●
.
not
heare
my
voyce
:
and
what
of
that
?
Israel
would
none
of
me
.
If
one
should
haue
said
to
them
,
You
are
Apostataes
,
and
hate
God
in
your
hearts
,
they
would
haue
thought
it
the
greatest
wrong
that
could
be
:
but
we
see
what
the
Lords
testimonie
is
concerning
them
;
they
would
not
attend
to
my
voice
,
therfore
they
would
none
of
me
:
they
reiected
my
word
,
therefore
they
reiected
me
.
Besides
these
places
,
and
many
moe
that
might
be
alleaged
,
the
causes
and
effects
of
this
vnwillingnesse
to
heare
the
Lords
message
,
will
euidently
proue
those
to
be
sinful
persons
that
are
possessed
therewith
.
Reasons
.
The
causes
.
First
then
for
the
causes
thereof
,
there
shall
two
onely
bee
named
,
though
many
other
might
bee
brought
.
One
of
them
the
Prophet
Ieremy
maketh
mention
of
,
saying
:
Vnto
whom
shall
I
speake
,
and
admonish
Ieremy
6.
10.
that
they
may
heare
?
behold
their
eares
are
vncircumcised
,
and
they
cannot
hearken
.
In
the
words
going
before
he
had
denounced
heauie
plagues
against
them
in
regard
of
their
horrible
and
fearefull
transgressions
,
which
did
continually
flow
from
them
,
euen
as
waters
from
a
fountaine
,
vers.
7.
Now
hereupon
some
man
might
say
,
If
their
offences
be
so
grieuous
,
wherefore
doe
not
you
tell
them
thereof
?
Why
,
(
saies
the
Prophet
)
vnto
whom
shall
I
speake
,
whom
shall
I
admonish
?
their
eares
are
vncircumcised
,
that
is
,
fleshly
and
carnall
:
so
that
albeit
good
instructions
be
brought
vnto
them
,
yet
they
cannot
hearken
thereunto
;
but
will
be
gazing
hither
and
thither
,
and
haue
their
mindes
taken
vp
with
other
matters
.
Let
a
debter
of
theirs
come
vnto
them
to
pay
them
money
,
and
they
wil
not
be
looking
on
this
thing
and
on
that
,
when
they
should
receiue
it
at
his
hands
:
but
when
the
true
treasure
is
offered
vnto
them
freely
,
they
are
either
idle
,
or
ill
imployed
,
so
that
they
haue
no
minde
to
accept
of
that
.
Tell
them
a
tale
of
lucre
,
which
they
may
get
;
or
of
some
iniurie
done
vnto
them
,
whereof
they
may
take
aduantage
,
and
their
eares
are
wide
open
for
such
matters
:
but
let
there
bee
any
speech
vsed
tending
to
the
glorie
of
God
,
or
the
saluation
of
their
soules
,
they
are
altogether
deafe
,
and
cannot
with
any
life
or
cheerfulnes
listen
to
such
things
.
Now
how
come
their
eares
to
be
thus
vncircumcised
?
because
their
hearts
are
vncircumcised
:
(
which
is
the
Second
cause
of
their
vnwillingnesse
to
attend
to
the
words
of
wisedome
:
)
And
this
appeareth
in
two
things
:
the
first
is
,
that
(
as
Ieremy
speaketh
)
they
delight
not
in
Gods
voice
.
The
Ierem.
6.
10.
second
,
that
they
doe
take
pleasure
in
vnrighteousnes
,
as
the
Apostle
witnesseth
.
And
looke
how
much
2.
Thess.
2.
12.
delight
any
one
taketh
in
sinne
,
so
much
hatred
will
he
beare
against
the
word
that
checketh
him
for
his
sinne
:
and
in
what
measure
any
man
dislikes
the
word
,
in
the
same
measure
will
hee
take
pleasure
in
all
manner
of
iniquitie
,
which
is
condemned
by
the
word
.
And
thus
much
for
the
causes
of
this
vnwillingnesse
.
The
ill
effects
follow
,
which
(
to
mention
but
a
few
of
a
great
many
)
are
three
.
The
two
former
in
respect
of
men
themselues
,
the
last
in
respect
of
God
.
Concerning
themselues
,
first
they
are
neuer
able
to
meditate
on
the
word
.
For
whatsoeuer
a
man
comes
vnwillingly
to
hearken
vnto
,
that
will
quickly
slip
out
of
his
minde
,
neither
can
hee
possibly
get
it
to
take
any
deepe
roote
in
his
heart
.
Hence
is
it
that
when
couetous
,
or
malicious
,
or
vnchast
persons
repaire
vnto
Sermons
to
please
their
masters
,
or
to
satisfie
the
law
,
or
for
some
such
by-respect
,
they
neuer
seriously
think
of
that
which
they
haue
heard
,
to
make
any
application
thereof
vnto
themselues
;
they
cannot
bring
their
hearts
vnto
it
:
for
a
sinfull
conscience
will
not
indure
to
be
tied
to
the
word
of
the
Lord
.
The
Prophet
Dauid
saith
,
Lord
how
loue
I
thy
law
?
my
meditation
Psal.
119.
97.
is
in
it
continually
.
What
will
follow
then
if
a
man
doe
not
loue
Gods
law
?
Surely
,
he
will
not
at
any
time
meditate
thereon
:
which
hee
that
doth
not
,
must
needs
be
a
very
sinfull
creature
.
Secondly
,
as
hee
will
neuer
ponder
vpon
it
,
so
neither
will
he
practise
it
.
He
that
is
vnwilling
to
heare
his
dutie
,
will
be
much
more
vnwilling
to
doe
it
.
If
wee
see
a
seruant
that
cannot
endure
to
bee
informed
what
is
his
masters
will
and
pleasure
,
we
presently
conclude
that
such
an
one
will
not
prooue
a
faithfull
and
trustie
seruant
:
and
so
may
we
do
without
any
breach
of
charitie
,
when
wee
perceiue
a
man
to
be
altogether
carelesse
,
or
contemptuous
in
listening
to
the
charge
of
his
heauenly
master
:
hee
that
cannot
abide
to
heare
of
the
duties
of
the
Sabbath
,
nor
of
the
exercises
of
religion
that
hee
is
to
performe
in
his
familie
,
and
the
like
,
we
may
boldly
say
,
except
the
Lord
conuert
this
mans
heart
,
certainly
hee
will
neuer
make
conscience
of
performing
these
duties
.
Now
for
the
effect
which
they
shall
find
from
the
Lord
,
it
is
this
,
that
he
will
deale
with
them
,
as
with
wicked
and
vngodly
ones
,
both
in
this
life
,
and
afterwards
:
for
because
they
receiue
not
the
loue
2.
Thess.
2.
10.
11
12.
of
the
truth
,
that
they
might
bee
saued
,
therefore
God
will
send
them
strong
delusion
,
that
they
should
beleeue
lies
.
That
all
they
may
be
damned
that
beleeue
not
the
truth
,
but
take
pleasure
in
vnrighteousnes
.
This
doctrine
maketh
Vse
1
First
,
for
the
terror
of
Papists
and
all
such
as
are
popishly
affected
,
as
being
liable
to
this
iudgement
and
heauy
stroake
of
God
,
because
they
refuse
to
heare
the
word
of
the
Lord
,
and
will
rather
hearken
to
erroneous
and
heretical
doctrine
,
then
to
the
truth
of
God
contained
in
the
holie
Scriptures
;
and
rather
lie
in
prison
amongst
malefactors
,
then
bee
in
the
Church
amongst
true
Christians
.
Obiect
.
But
though
they
doe
not
heare
the
word
preached
,
yet
(
will
some
say
)
they
pray
very
much
.
Answere
.
What
of
that
?
doe
they
imagine
to
haue
any
benefit
by
their
prayers
?
if
they
doe
,
they
will
bee
much
deceiued
:
for
Salomon
saith
,
He
that
turneth
Prou.
28.
9.
away
his
eare
from
hearing
the
law
,
euen
his
prayer
shall
be
abominable
.
Let
them
pretend
what
they
will
for
their
wilful
absenting
of
themselues
from
our
assemblies
,
as
namely
,
that
wee
corrupt
the
word
,
and
misinterprete
and
misapplie
the
same
,
yet
they
shall
finde
,
that
they
haue
refused
to
embrace
the
loue
of
the
trueth
,
and
haue
beleeued
lies
;
and
that
therefore
the
Lord
hath
iustly
giuen
them
vp
to
be
deluded
by
Satan
,
and
so
to
be
damned
with
him
euerlastingly
.
Secondly
,
for
the
iust
reproofe
of
many
among
vs
,
who
will
come
vnto
the
Church
,
and
sit
before
the
Preacher
,
as
men
and
women
desiring
to
obtaine
the
knowledge
of
Gods
waies
,
whereas
in
truth
the
Lord
and
their
owne
consciences
can
witnesse
,
that
they
are
altogether
vnwilling
to
receiue
any
wholesome
admonition
and
instruction
:
and
that
no
charge
is
,
or
can
bee
more
vnpleasant
,
and
distastfull
vnto
them
,
then
that
of
the
God
of
heauen
,
when
hee
straitly
enioyneth
them
with
all
speed
to
get
out
of
their
sinnes
,
and
to
turne
their
feete
into
the
way
of
his
testimonies
.
And
because
they
will
bee
very
loath
to
acknowledge
thus
much
,
but
are
readie
to
harbour
too
good
an
opinion
of
themselues
,
as
if
none
were
more
forward
hearers
then
they
are
,
let
their
owne
hearts
bee
iudges
,
what
preparation
they
make
before
hand
for
the
fitting
of
themselues
for
such
a
great
work
;
what
attention
they
vse
when
they
are
present
,
and
what
meditation
and
conference
they
haue
concerning
it
when
they
are
departed
.
Of
which
points
if
they
would
without
partialitie
examine
themselues
,
they
should
easily
discerne
a
great
deale
of
backwardnesse
in
their
nature
and
in
their
practise
.
If
a
man
should
protest
that
hee
goes
to
the
market
with
a
great
desire
to
buy
food
for
himselfe
and
his
family
,
yet
if
hee
alwaies
plaied
the
vnthrift
with
his
money
,
and
neuer
brought
home
any
prouision
,
we
would
not
giue
credit
to
his
words
,
but
account
him
a
meere
dissembler
:
and
the
like
censure
may
we
passe
on
such
,
as
pretend
they
are
willing
to
reape
benefit
by
the
word
,
to
the
intent
they
may
bee
able
to
helpe
both
themselues
and
their
families
,
and
yet
neuer
carrie
away
any
thing
to
the
purpose
,
but
if
you
aske
them
what
points
were
handled
,
they
can
say
nothing
,
but
this
,
surely
wee
heard
a
very
good
Sermon
,
God
be
thanked
,
but
my
memorie
is
very
short
,
or
I
cannot
vtter
all
that
I
haue
in
my
minde
:
my
heart
,
I
hope
,
is
as
good
as
the
best
,
though
I
cannot
talke
of
the
Sermon
as
others
doe
:
what
is
this
but
to
deceiue
their
owne
soules
with
vaine
words
?
for
certainly
he
that
hath
a
heart
willing
to
heare
,
will
haue
a
tongue
readie
to
vtter
,
in
some
tolerable
sort
,
that
which
hee
hath
heard
,
though
not
all
of
it
,
yet
a
good
part
of
it
,
as
God
hath
giuen
to
euery
one
the
measure
of
grace
.
Another
sort
are
here
to
be
reproued
,
who
doe
in
a
more
palpable
and
grosse
manner
manifest
their
vnwillingnes
to
heare
,
in
that
they
will
take
euery
slight
occasion
to
absent
themselues
,
and
that
not
onely
on
the
weeke
daies
,
but
on
the
Lords
day
also
:
so
that
when
the
Lord
commeth
euen
to
their
dores
,
and
offereth
to
powre
down
his
graces
abundantly
vpon
them
,
they
refuse
his
gratious
offer
,
and
so
iudge
themselues
vnworthie
of
Acts
13
46.
eternall
life
.
Thirdly
,
this
is
for
our
instruction
:
if
we
would
be
freed
from
the
accusation
,
and
condemnation
of
impious
and
prophane
persons
,
then
let
vs
labour
to
bee
willing
and
well
affected
hearers
;
and
to
come
with
a
better
appetite
to
the
food
of
our
soules
,
then
wee
doe
to
the
foode
of
our
bodies
,
and
bee
more
desirous
to
get
an
increase
of
spirituall
graces
by
the
one
,
then
of
naturall
strength
by
the
other
.
Now
to
the
intent
that
we
may
do
so
,
we
must
Remedies
against
vnwillingnesse
to
heare
the
word
.
vse
these
remedies
following
.
First
,
purge
our
hearts
by
true
and
vnfained
repentance
from
the
venome
of
all
grosse
and
presumptuous
sinnes
,
yea
from
the
allowance
and
liking
of
the
least
infirmities
:
for
otherwise
if
our
soules
be
clogged
with
the
poysoned
humors
of
sinne
,
we
shall
finde
no
manner
of
appetite
,
or
affection
to
our
spirituall
foood
.
Wherefore
the
Apostle
Iames
exhorting
the
twelue
tribes
to
receiue
the
word
with
meeknesse
,
prescribeth
them
what
course
to
take
for
the
preparing
of
their
hearts
thereunto
,
viz.
to
put
away
wrathfull
and
violent
Iames
1.
20.
21.
affections
,
and
to
lay
apart
all
filthinesse
and
superfluitie
of
malitiousnes
.
And
the
like
direction
the
Apostle
Peter
giueth
in
his
1.
Epistle
and
second
chapter
,
vers.
1.
2.
thereby
implying
,
that
it
is
in
vaine
for
men
to
imagine
that
they
can
bee
profitable
hearers
and
receiuers
of
the
doctrine
of
Christ
,
till
they
haue
done
their
best
endeuour
to
clense
their
hearts
and
their
hands
from
all
manner
of
iniquitie
.
Secondly
,
let
vs
consider
of
the
excellencie
of
the
word
,
and
meditate
on
the
strange
and
admirable
effects
that
it
worketh
:
as
namely
,
how
pure
,
and
holy
and
perfect
it
is
euery
way
:
how
it
Psal.
19.
7.
&c.
inlighteneth
the
minde
,
and
giueth
wisedome
to
the
simple
:
how
it
conuerteth
the
soule
,
and
frameth
the
affections
vnto
obedience
:
how
it
casteth
downe
2.
Cor.
10.
the
strong
holds
of
the
diuell
,
setteth
men
at
libertie
Acts
26.
18.
from
the
power
of
darknesse
,
and
translateth
them
into
the
glorious
kingdome
of
Iesus
Christ
:
and
in
Iames
1.
21.
a
word
is
able
to
saue
their
soules
that
doe
in
a
conscionable
manner
attend
thereunto
,
and
treasure
it
vp
in
the
secret
of
their
hearts
.
Which
things
being
well
considered
,
will
set
an
edge
on
our
affections
,
and
cause
vs
to
haue
as
great
delight
in
Psal.
119.
Gods
statutes
,
as
in
all
manner
of
riches
.
Thirdly
and
lastly
,
when
wee
feele
within
vs
a
great
vnwillingnesse
to
hearken
to
the
word
(
as
the
flesh
will
alwaies
be
vnwilling
to
that
which
will
mortifie
and
kill
the
sinfull
lusts
thereof
)
let
vs
say
with
the
Propet
Dauid
,
Lord
incline
my
heart
Psal.
119.
part
.
5
vnto
thy
testimonies
.
Neuer
discourage
our selues
,
by
thinking
,
surely
I
shall
neuer
bee
able
to
master
my
affections
,
and
to
bring
my
heart
with
cheerfulnes
to
listen
vnto
holy
things
,
but
goe
vnto
the
Lord
that
is
greater
then
our
hearts
,
and
stronger
then
our
sins
,
and
beseech
him
to
giue
vs
a
good
affection
to
his
testimonies
,
and
if
we
aske
in
faith
and
humilitie
,
wee
shall
bee
sure
to
obtaine
our
hearts
desire
:
for
the
Lord
hath
promised
to
teach
Psal.
25.
the
humble
his
way
:
and
if
hee
vndertake
it
,
it
is
neither
our
sinfull
nature
,
nor
Satans
malice
that
can
hinder
his
worke
,
but
hee
will
by
degrees
accomplish
the
same
in
vs
,
as
he
hath
done
in
all
his
elect
from
the
beginning
of
the
world
euen
vnto
this
present
time
.
And
thus
much
for
the
helpes
that
we
must
vse
,
that
wee
may
become
willing
and
cheerefull
hearers
of
the
word
of
the
Lord
.
Doct.
3
THe
more
wholesome
and
holie
any
doctrine
The
most
holy
doctrine
is
most
distastfull
vnto
vnholie
persons
.
is
,
the
more
grieuous
is
it
vnto
wicked
sinners
.
As
any
man
of
God
preacheth
more
soundly
,
and
commeth
neerer
the
conscience
,
so
is
hee
more
abhorred
of
vngodly
men
.
This
we
may
see
euidently
in
sundry
examples
of
Scripture
,
as
first
of
all
in
those
of
whom
mention
is
made
in
the
Reuelation
,
where
it
is
said
,
Reuel
.
11.
that
there
were
two
witnesses
,
that
is
,
a
competent
and
sufficient
number
of
faithfull
preachers
,
which
were
like
Oliue
trees
,
to
distill
the
oyle
of
verse
4.
grace
into
mens
hearts
,
and
like
Candlesticks
to
hold
forth
the
light
vnto
those
that
liued
in
darknesse
and
ignorance
:
but
what
was
the
effect
of
their
preaching
?
It
is
said
that
these
two
prophets
verse
10.
vexed
them
that
dwelt
on
the
earth
:
that
is
,
all
earthly
minded
men
:
all
such
as
were
ignorant
and
proud
,
vnchast
and
couetous
:
so
that
they
could
neuer
bee
well
,
till
they
had
killed
them
,
and
cast
out
their
corpses
into
the
streetes
of
the
citie
:
but
then
they
were
glad
and
reioyced
,
and
sent
presents
one
to
another
in
token
of
their
ioy
,
hoping
that
now
these
two
witnesses
were
dispatched
out
of
the
way
,
they
should
go
on
merily
in
their
leaud
courses
,
and
liue
at
hearts
ease
.
So
Ahab
professeth
that
he
hated
the
Prophet
Micaiah
,
and
could
not
abide
him
:
how
came
that
to
passe
?
he
could
like
well
enough
of
those
foure
hundred
false
prophets
that
were
intertained
at
Iezabels
table
:
this
was
the
very
true
cause
;
Micaiah
neuer
prophecied
good
vnto
him
,
but
euill
.
Hee
1.
King
.
22.
8.
would
deale
faithfully
in
deliuering
Gods
message
,
and
not
flatter
him
either
for
feare
or
fauour
,
but
when
God
proclaimed
warre
against
him
,
(
as
hee
must
needes
being
an
impious
Idolater
)
hee
would
let
him
heare
of
it
,
and
giue
him
no
allowance
in
his
wicked
enterprises
:
whereas
those
foure
hundred
dissembling
hypocrites
had
learned
to
frame
themselues
to
the
Kings
humour
,
and
to
speake
not
true
,
but
pleasing
things
vnto
him
,
and
by
that
meanes
they
insinuated
themselues
into
his
fauour
.
And
as
he
was
affected
towards
Micaiah
,
so
was
hee
also
towards
Elijah
:
1.
King
.
21.
20.
Hast
thou
found
me
,
O
mine
enemy
?
(
saith
he
.
)
Now
what
was
the
reason
he
should
professe
such
emnitie
against
him
?
euen
this
,
that
the
holie
Prophet
of
God
came
euer
furnished
with
sharpe
rebukes
and
terrible
threatnings
from
heauen
,
which
hee
was
to
denounce
against
him
for
his
monstrous
impietie
against
the
Lord
,
and
crueltie
against
his
seruants
.
The
like
may
be
seene
in
Paul
,
who
for
deliuering
the
holy
and
powerfull
doctrine
of
the
Gospell
,
was
counted
a
pestilent
fellow
,
and
a
troubler
Acts
24.
of
the
whole
world
:
not
of
the
Saints
that
were
in
the
world
,
but
of
such
as
were
men
of
the
world
,
who
could
not
endure
to
haue
their
ignorance
,
their
Idolatrie
,
their
hypocrisie
,
the
ill
gouernment
of
their
tongues
,
of
their
affections
and
of
their
families
,
laid
open
and
disgraced
,
and
the
reformation
of
these
corruptions
vrged
and
pressed
vpon
their
consciences
.
To
this
same
purpose
we
may
obserue
further
how
mad
and
outragious
they
were
against
Steuen
,
Acts
7.
when
hee
came
with
sound
doctrine
to
their
vnsound
hearts
:
it
is
said
when
they
heard
the
things
that
he
deliuered
,
Acts
7.
54.
&c.
their
hearts
brast
for
anger
,
and
they
gnashed
at
him
with
their
teeth
,
and
so
giuing
a
shoute
with
a
loud
voyce
,
and
stopping
their
eares
,
that
they
might
not
heare
him
any
longer
,
they
ranne
vpon
him
with
great
violence
,
and
carrying
him
out
of
the
citie
,
stoned
him
to
death
.
Reasons
.
The
reasons
why
pure
and
holy
doctrine
is
so
vnpleasant
and
vnwelcome
vnto
impure
and
vnholy
persons
,
are
these
:
First
,
because
it
doth
maruellously
crosse
their
wretched
lusts
,
and
goes
against
those
euill
affections
and
actions
which
they
are
determined
to
follow
:
they
would
be
proud
;
but
the
word
tels
them
,
that
then
the
Lord
will
resist
them
,
and
at
Iames
4.
length
confound
them
bodies
and
soules
:
they
would
bee
alwaies
rooting
in
the
earth
,
and
scraping
together
the
pelfe
of
this
world
;
but
the
word
tels
them
,
that
such
swine
shall
be
without
,
Reuel.
22.
that
is
,
excluded
from
the
heauenly
Ierusalem
,
and
haue
their
portion
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
Now
when
they
are
resolued
to
be
proud
still
,
and
to
be
rooters
still
,
and
the
Ministers
of
God
are
euer
and
anon
grating
vpon
their
consciences
for
the
same
,
they
are
much
imbittered
and
incensed
against
them
,
and
their
doctrine
,
and
if
they
can
worke
them
any
mischiefe
,
they
shall
be
sure
not
to
misse
of
it
.
Secondly
,
such
kinde
of
doctrine
doth
much
disgrace
both
their
courses
and
persons
:
for
it
is
the
square
,
whereby
such
crooked
peeces
are
discerned
,
and
the
touchstone
wherby
wicked
mens
vnsoundnes
is
discouered
.
Hence
is
it
that
when
our
Sauiour
had
inueighed
against
the
hypocrisie
of
the
Scribes
and
Pharisies
,
an
expounder
of
the
law
answered
,
and
said
vnto
him
,
Master
,
thus
saying
,
Luke
9.
45
▪
46.
thou
puttest
vs
to
rebuke
also
:
as
if
hee
should
haue
said
,
Be
aduised
what
you
speake
:
for
this
doctrine
of
yours
tendeth
to
our
disgrace
,
as
well
as
vnto
theirs
.
But
what
?
doth
our
Sauiour
forbeare
them
hereupon
?
nay
,
hee
commeth
neerer
vnto
them
and
driueth
the
naile
to
the
head
,
saying
,
Woe
be
vnto
you
also
ye
interpreters
of
the
law
:
as
if
hee
should
say
,
Will
you
play
the
dissemblers
,
and
must
not
a
man
speake
against
your
sinne
for
feare
of
disgracing
you
?
Yes
surely
,
sinne
must
haue
shame
wheresoeuer
it
is
,
and
therefore
woe
vnto
you
also
yee
Lawyers
,
for
without
repentance
,
your
case
is
very
dangerous
.
Thirdly
,
the
diuell
is
much
disquieted
with
right
and
powerful
doctrine
.
If
a
man
come
with
the
sword
of
the
Spirit
to
strike
down
right
vpon
the
sinnes
of
mens
soules
,
and
to
summon
their
drowsie
consciences
before
the
iudgement
seate
of
Iesus
Christ
,
that
is
the
next
way
to
thrust
the
diuell
out
of
possession
,
and
to
cast
him
violently
Luke
10.
18.
out
of
their
hearts
,
euen
as
the
lightning
fals
from
the
cloud
.
And
this
we
must
make
full
reckoning
of
,
that
whatsoeuer
dislikes
the
diuell
,
the
same
John
8.
will
dislike
the
children
of
the
diuell
.
And
therefore
we
may
obserue
,
that
when
Paul
at
Philippi
Acts
16.
17.
&c.
had
cast
out
the
diuell
of
the
maide
that
had
a
spirit
of
diuination
,
Satan
himselfe
being
enraged
thereby
,
all
the
citie
was
in
an
vprore
against
him
and
Silas
,
and
commanded
them
to
be
grieuously
scourged
with
roddes
,
and
after
to
be
laid
fast
as
close
prisoners
,
with
their
feete
in
the
stocks
.
Vse
.
This
point
serueth
,
1.
For
instruction
to
Ministers
,
that
,
if
they
be
faithfull
vnto
the
Lord
in
teaching
right
things
in
a
right
manner
,
they
must
make
full
account
that
euill
men
will
be
grieued
,
and
tired
and
quite
wearied
out
therewith
:
they
will
be
vnwilling
to
come
to
the
Church
,
and
think
euery
houre
two
,
while
they
are
there
.
Christ
himselfe
could
not
please
carnall
men
;
nay
he
displeased
them
most
,
because
his
teaching
was
best
.
But
what
saith
hee
for
his
owne
and
others
comfort
?
Wisedome
is
iustified
of
her
children
:
so
that
albeit
fleshly
minded
Luke
7.
35.
men
dislike
and
reiect
pure
and
plaine
doctrine
,
yet
those
that
are
wisedoms
children
,
that
is
,
truly
and
spiritually
wise
,
will
approue
of
it
,
and
embrace
it
.
Secondly
,
this
is
for
instruction
to
all
Gods
people
,
that
they
should
labour
to
bring
their
hearts
to
bee
willing
to
heare
and
receiue
sound
doctrine
,
that
they
may
from
a
plaine
and
faithfull
desire
say
vnto
the
Prophets
,
prophecie
vnto
vs
Isaiah
30.
10.
right
things
:
tell
vs
plainly
of
our
faults
;
make
vs
to
see
them
and
to
bee
ashamed
of
them
:
if
you
perceiue
vs
to
be
couetous
,
or
voluptuous
,
or
riotous
,
&c.
let
vs
heare
of
these
our
corruptions
,
and
of
the
iudgements
of
God
due
vnto
them
,
that
so
wee
may
bee
terrified
and
reclaimed
from
them
.
And
when
we
faile
in
the
duties
of
pietie
,
or
mercie
,
or
of
our
callings
,
let
vs
bee
admonished
and
exhorted
;
let
vs
haue
forcible
and
vnanswerable
reasons
,
for
the
conuincing
of
our
iudgements
,
and
the
winning
of
our
affections
to
the
loue
and
liking
of
those
good
duties
,
which
we
haue
been
formerly
negligent
to
performe
.
If
we
can
come
thus
prepared
to
the
preaching
of
the
word
,
we
shall
receiue
abundant
fruite
and
profit
thereby
:
and
hence
be
assured
to
our
comfort
,
that
wee
are
not
rebels
and
traitors
against
the
great
King
of
heauen
,
but
his
true
and
faithfull
subiects
and
seruants
,
in
that
wee
are
glad
to
know
his
statutes
,
and
willing
and
desirous
to
yeeld
all
loyall
and
dutifull
obedience
thereunto
:
and
howsoeuer
our
owne
misinformed
consciences
,
or
Satan
,
our
subtill
enemie
,
may
perswade
vs
that
we
doe
not
lone
and
feare
the
Lord
,
but
that
wee
haue
vnsound
and
vnsanctified
hearts
,
yet
let
vs
stand
vpon
the
contrarie
:
for
if
wee
haue
no
other
argument
of
our
true
and
sincere
loue
towards
God
;
yet
this
may
be
sufficient
,
viz.
that
wee
doe
vnfainedly
loue
and
embrace
his
sacred
word
:
it
is
an
vndoubted
testimonie
of
a
good
stomack
,
to
bee
delighted
and
refreshed
with
wholesome
foode
:
neither
is
there
a
surer
and
better
signe
of
a
sound
heart
,
then
to
bee
well
affected
towards
a
sound
ministerie
.
Doct.
4
OVr
wretched
nature
is
neuer
so
forward
vnto
All
men
are
naturally
most
prone
vnto
euill
.
any
thing
,
as
vnto
that
which
is
sinfull
and
vtterly
vnlawfull
.
All
men
are
naturally
exceeding
slack
in
attempting
&
executing
that
which
is
good
:
but
very
swift
in
setting
vpon
,
and
going
through
with
,
that
which
is
euill
.
Therefore
is
it
said
of
all
the
sonnes
of
Adam
without
exception
,
that
their
feete
are
swift
to
shed
bloud
.
Many
there
Rom.
3.
15.
are
,
who
if
they
should
be
prest
to
fight
in
lawfull
warre
for
God
and
their
countrie
,
would
be
fearfull
and
dastardly
,
and
if
they
could
with
any
credit
or
safetie
,
they
would
betake
them
to
their
heeles
:
and
yet
the
same
men
in
a
priuate
quarrell
,
or
in
robbing
by
the
high
waies
side
,
or
in
stealing
somewhat
out
of
their
neighbours
grounds
,
will
be
very
forward
and
swift
to
shed
blood
.
Againe
,
there
are
diuers
that
are
exceeding
slow
in
going
to
a
Sermon
,
or
to
any
such
holy
exercise
,
or
seruice
:
but
to
runne
to
a
Bull-baiting
,
or
a
Beare-baiting
,
or
to
a
Whitson-ale
,
none
shall
rise
more
early
,
nor
hasten
more
speedily
then
they
▪
Examples
will
make
this
point
yet
more
cleere
.
When
Nebuchadnezzar
was
minded
to
passe
an
vniust
sentence
of
death
vpon
the
Caldeans
and
Astrologians
,
for
that
they
could
not
Dan.
2.
14.
bring
to
his
minde
his
dreame
,
which
he
himself
had
forgotten
,
he
made
great
speed
in
the
matter
,
in
so
much
that
hee
adiudged
all
to
die
,
not
onely
those
that
had
bin
examined
,
but
all
such
as
were
of
that
profession
,
yea
not
onely
those
that
were
Sorcerers
and
Coniurers
indeed
,
but
Daniel
and
his
companions
,
that
were
but
only
supposed
to
be
such
,
whereas
they
did
in
truth
abhor
all
those
vnlawfull
and
diuellish
Arts.
If
it
had
bin
some
matter
tending
to
Gods
glory
,
or
the
good
of
his
Church
,
hee
would
not
haue
been
so
readie
to
yeeld
vnto
it
,
and
if
such
a
sentence
had
been
past
,
there
would
haue
been
many
obiections
and
oppositions
,
so
that
the
execution
thereof
would
hardly
haue
followed
so
speedily
,
as
this
heere
did
,
in
which
regard
Daniel
taketh
exception
against
it
,
saying
,
Why
is
the
sentence
so
hastie
from
the
King
?
The
like
forwardnesse
was
there
in
the
vnbeleeuing
Israelites
vnto
the
foule
and
abominable
Exod.
32.
3.
sin
of
Idolatrie
:
Moses
had
laboured
much
to
perswade
them
to
make
a
couenant
with
God
,
and
to
cleaue
vnto
him
in
faithfull
and
constant
obedience
;
yet
when
he
had
been
a
while
out
of
the
way
,
they
would
needs
haue
a
golden
Calfe
in
stead
of
Moses
,
to
goe
before
them
,
and
therefore
al
of
a
sudden
they
came
with
great
violence
vnto
Aaron
,
vrging
him
to
make
them
one
:
hee
being
afraid
to
crosse
them
and
to
displease
them
,
goeth
about
by
carnall
policie
to
stay
them
from
this
wickednesse
,
and
therefore
calleth
for
their
golden
eare-rings
,
thinking
that
they
would
at
no
hand
haue
parted
with
them
:
but
when
it
was
for
the
erecting
of
Idolatrie
,
he
could
no
sooner
aske
for
them
,
but
they
presently
brought
them
.
And
the
like
may
be
seene
in
those
Iewes
that
liued
in
the
time
of
Isaiah
,
who
were
niggardly
Isai.
30.
6.
and
pinching
enough
in
matters
of
expence
that
did
concerne
Gods
worship
,
or
the
reliefe
of
such
as
were
in
distresse
:
but
to
procure
helpe
and
aide
from
Egypt
against
their
enemies
,
that
were
about
to
inuade
their
land
,
which
was
a
course
that
God
had
vtterly
forbidden
,
none
were
more
franke
and
liberall
then
they
:
who
spared
not
for
any
cost
or
charges
,
but
sent
their
Camels
laden
with
treasures
vnto
Pharaoh
and
to
his
Princes
.
So
also
in
the
daies
of
Hoseah
,
the
people
were
Hos.
2.
8.
exceeding
bountifull
in
bestowing
their
corne
and
wine
and
oyle
,
together
with
their
gold
and
siluer
vpon
Baal
:
they
thought
nothing
too
deare
or
pretious
,
that
was
to
goe
that
way
;
so
that
they
were
content
to
part
not
onely
with
their
goods
,
but
also
with
their
sonnes
and
daughters
,
whom
they
sacrificed
vnto
diuels
.
Psal.
106.
And
as
for
euill
deedes
,
so
for
sinfull
speeches
,
there
is
in
our
nature
a
very
great
aptnesse
and
pronenesse
thereunto
,
which
vnregenerate
men
doe
helpe
forward
by
their
continuall
practise
:
in
which
regard
Ieremy
saith
concerning
them
of
his
time
,
that
they
did
bend
their
tongues
like
bowes
for
Ierem.
9.
3.
lies
,
but
they
had
no
courage
for
the
trueth
.
If
they
were
to
speake
of
hurtfull
and
wicked
things
,
they
had
words
at
will
,
and
boldnesse
sutable
thereunto
:
but
if
it
were
concerning
good
and
profitable
matters
,
they
had
no
heart
vnto
them
;
their
bow
and
their
string
were
both
broken
.
Reasons
.
The
reasons
of
this
doctrine
are
these
:
First
,
our
flesh
is
wholly
bent
vnto
that
which
is
sinfull
.
All
the
imaginations
of
the
thoughts
of
our
Gen.
6.
5.
hearts
are
only
euill
and
that
continually
.
So
that
when
wee
are
about
any
wicked
practise
,
wee
haue
the
whole
force
and
strength
of
nature
to
helpe
vs
forward
:
as
on
the
contrarie
,
when
we
are
about
any
goodnesse
,
wee
haue
the
whole
current
and
streame
of
the
flesh
against
vs
,
still
readie
to
stop
and
hinder
vs
.
Wee
are
neuer
exercised
in
that
which
is
naturall
vnto
vs
,
vntill
we
be
plotting
,
or
practising
some
wickednes
against
God
,
or
some
vnrighteousnes
against
men
.
Secondly
,
the
diuell
is
readie
to
driue
the
flesh
onward
vnto
that
which
is
euill
.
In
which
respect
it
is
said
,
that
the
wisedome
which
is
not
from
Iames
3.
17.
aboue
,
as
it
is
earthly
and
sensuall
,
so
is
it
also
diuellish
.
The
wisedome
of
the
flesh
is
emnitie
against
God
,
Rom.
8.
and
so
of
it
owne
accord
too
too
prone
vnto
all
kinds
of
mischiefe
:
and
therefore
being
set
forward
by
Satan
,
it
must
needes
bee
very
violent
in
the
pursuit
thereof
.
Thirdly
,
the
world
is
ready
to
ioyne
with
vs
in
any
vnwarrantable
and
bad
courses
,
so
that
if
we
be
addicted
to
couetousnesse
,
or
vainglory
,
or
voluptuousnesse
,
wee
shall
haue
commendation
and
incouragement
from
carnall
people
:
for
the
world
Ioh.
15.
19.
loues
,
as
it
own
persons
,
so
likewise
it
own
works
;
such
as
are
those
before
mentioned
:
and
whatsoeuer
it
loues
,
that
it
commends
:
now
praise
is
it
which
earthly
minded
men
do
much
hunt
for
,
and
that
makes
them
so
eager
and
swift
of
foote
in
following
after
those
things
which
the
men
of
this
world
do
affect
&
like
of
.
They
would
faine
haue
present
paiment
,
and
are
loth
to
looke
after
those
things
which
are
not
seene
:
they
would
rather
haue
their
sense
satisfied
,
then
their
hope
exercised
,
(
that
which
they
haue
,
not
being
a
sound
hope
)
and
therefore
they
chuse
rather
the
practise
of
those
euils
,
whereby
they
imagine
to
obtaine
some
present
contentment
,
then
the
performance
of
such
good
duties
,
as
would
hereafter
procure
them
an
eternall
weight
of
glorie
,
besides
the
present
peace
and
comfort
which
from
the
same
would
arise
vnto
them
.
Vse
1
Hereby
then
(
in
the
first
place
)
is
discouered
their
folly
and
simplicitie
,
that
haue
a
great
opinion
of
the
religion
of
Papists
,
and
of
their
liberalitie
,
both
which
(
as
may
euidently
appeare
by
this
Doctrine
)
are
altogether
vaine
and
of
no
value
at
all
.
First
,
concerning
their
religion
,
many
doe
esteeme
of
it
in
regard
of
the
vniuersalitie
thereof
,
and
that
there
are
such
multitudes
that
doe
embrace
it
:
but
what
better
argument
can
wee
desire
against
it
then
this
,
which
they
would
haue
to
make
for
it
?
For
all
(
as
hath
bin
formerly
proued
)
are
naturally
most
inclinable
vnto
that
which
is
euill
:
and
therefore
most
men
being
so
prone
vnto
Poperie
,
what
can
bee
concluded
but
this
,
that
it
is
an
euill
and
damnable
religion
?
Christ
his
flock
is
a
little
flock
,
and
hee
hath
but
a
Luke
10.
few
sheepe
that
will
hearken
vnto
his
voyce
,
and
be
ordered
and
guided
by
his
Spirit
:
what
doctrine
then
can
we
imagine
that
to
be
,
but
the
doctrine
of
diuels
,
vnto
which
such
multitudes
are
readie
to
giue
eare
,
and
to
conforme
themselues
without
any
great
contradiction
?
Then
further
,
as
touching
their
liberalitie
which
they
so
much
stand
vpon
,
and
boast
of
,
what
matter
of
commendation
can
wee
finde
therein
,
seeing
it
tendeth
onely
and
wholly
to
the
maintenance
of
Idolatrie
?
to
the
furtherance
of
superstition
?
and
to
the
setting
vp
of
themselues
in
the
roome
and
stead
of
Christ
Iesus
?
Were
not
the
idolatrous
Israelites
,
before
spoken
of
,
euery
Hos.
2.
8.
whit
as
bountiful
,
yea
more
bountiful
then
they
?
What
will
they
say
to
those
that
offered
their
sons
and
their
daughters
vnto
Moloch
and
such
like
abominable
Idols
?
will
that
proue
there
was
any
soundnesse
and
vprightnesse
in
them
?
Indeede
this
much
may
bee
gathered
from
thence
,
that
they
had
a
great
measure
of
loue
,
which
made
them
so
bountifull
.
But
what
kinde
of
loue
was
it
?
a
Christian
and
well-grounded
loue
?
nothing
lesse
,
but
a
fleshly
and
diuellish
loue
,
as
is
very
apparant
in
this
,
that
it
made
them
so
forward
in
performing
the
workes
of
the
flesh
and
of
the
diuell
.
And
the
like
may
be
said
of
Papists
long
and
tedious
pilgrimages
,
and
their
cruell
and
vnnaturall
whipping
of
themselues
,
and
other
such
bodily
exercises
;
it
is
no
maruell
to
see
them
vndertake
and
vndergoe
the
same
with
all
readinesse
and
willingnesse
,
because
they
are
things
vnwarrantable
by
the
word
,
and
consequently
seruices
of
the
flesh
and
not
of
God
:
And
it
is
an
easie
matter
for
a
man
to
spend
his
riches
,
his
strength
,
yea
and
his
blood
also
vpon
his
wicked
lusts
,
and
vngodly
affections
.
Secondly
,
seeing
our
nature
is
so
inclinable
vnto
wickednesse
,
let
vs
be
humbled
for
the
corruption
thereof
,
and
testifie
the
truth
of
our
humiliation
by
auoiding
all
occasions
of
euill
.
Are
wee
such
drie
wood
as
will
easily
be
kindled
?
then
let
vs
take
heed
how
we
come
too
neere
the
fire
:
are
wee
such
light
stuffe
,
as
will
soone
be
tossed
and
carried
hither
and
thither
with
euery
puffe
?
then
let
vs
beware
how
wee
aduenture
vpon
such
places
and
such
companie
,
where
the
winde
of
false
doctrine
,
or
of
diuellish
counsell
and
perswasion
may
blow
vpon
vs
.
Men
will
yeeld
that
the
flesh
is
fraile
:
but
why
then
will
they
rush
vpon
the
occasions
of
falling
?
if
the
flesh
bee
so
subiect
to
euill
,
why
doe
they
not
crucifie
it
by
prayer
,
by
applying
the
threatnings
of
the
word
to
their
owne
soules
,
by
keeping
good
companie
,
and
the
like
?
This
is
it
that
maketh
a
number
to
fall
into
Poperie
,
into
Brownisme
,
or
into
some
such
dangerous
sects
,
or
other
,
that
when
they
giue
themselues
to
the
profession
of
the
Gospell
,
they
finde
it
to
bee
crosse
and
contrarie
to
their
corrupt
and
sinfull
nature
,
and
therefore
they
are
full
of
contradiction
and
gainsaying
,
and
at
length
fall
to
reading
of
the
bookes
of
Papists
,
or
Brownists
,
or
the
like
:
and
then
they
are
carried
vnto
their
opinions
with
such
eagernesse
and
violence
,
as
a
ship
on
the
sea
that
goes
with
winde
and
saile
.
Now
what
is
the
reason
hereof
?
because
the
flesh
is
neuer
strongly
bent
,
vntill
it
meete
with
an
ill
obiect
,
but
then
it
passeth
on
amaine
without
any
stop
or
let
.
Therefore
let
vs
be
carefull
that
wee
doe
not
rush
vpon
any
such
inducement
vnto
Idolatrie
,
or
schisme
,
or
any
manner
of
impietie
;
for
otherwise
wee
shall
be
sure
to
be
intrapped
and
insnared
.
Obiect
.
Oh
but
this
is
too
much
nicenesse
and
scrupulositie
,
(
will
some
say
)
I
hope
we
are
not
so
weake
nor
so
simple
,
but
we
can
chuse
the
best
and
leaue
the
worst
:
be
present
at
any
popish
worship
,
and
yet
keepe
our
hearts
to
God
:
conuerse
with
any
companie
,
and
yet
continue
honest
men
still
.
Answere
.
Haue
you
so
good
a
perswasion
of
your
flesh
?
certainly
you
doe
thereby
giue
men
iust
occasion
to
haue
an
ill
perswasion
of
you
,
and
to
suspect
that
in
truth
you
doe
not
much
care
of
what
religion
or
of
what
conuersation
you
be
.
Others
haue
bin
as
well
conceited
of
themselues
as
you
,
and
thereupon
haue
bin
bold
without
any
calling
or
warrant
to
trauell
into
strange
countries
,
and
being
there
,
to
see
Images
and
to
heare
Masses
,
and
to
vse
familiaritie
with
men
of
all
sorts
.
But
what
hath
been
the
euent
thereof
?
they
haue
returned
home
,
either
of
no
religion
,
or
of
a
false
religion
.
This
lamentable
experience
doth
shew
to
be
most
true
,
in
many
yong
gentlemen
of
the
greatest
houses
in
this
our
land
,
whose
atheisticall
and
prophane
cariage
should
be
a
warning
vnto
others
,
not
to
presume
vpon
their
owne
strength
,
nor
to
tempt
the
Lord
by
casting
themselues
vpon
the
occasions
of
euill
.
Thirdly
,
this
may
serue
for
a
caueat
vnto
vs
,
that
when
we
finde
our selues
very
eager
and
forward
vnto
any
thing
,
we
make
a
stay
,
and
a
pause
,
examining
whether
the
thing
be
lawfull
&
good
,
yea
or
no
:
and
if
it
be
so
,
yet
let
vs
search
whether
our
flesh
be
not
set
a
work
in
that
spirituall
action
which
we
are
about
:
whether
there
be
not
in
it
some
mixture
of
corruption
,
and
some
carnall
respect
or
other
,
that
maketh
vs
so
nimble
and
readie
in
the
performance
of
it
:
let
vs
(
I
say
)
looke
well
vnto
our
hearts
in
this
behalfe
;
for
all
is
not
fire
from
the
altar
,
that
seemes
to
be
such
:
it
is
a
rare
thing
for
vs
to
bee
trulie
zealous
of
good
workes
;
and
much
of
our
heate
proceedeth
rather
from
our
owne
flesh
,
then
from
Gods
spirit
;
and
therefore
when
wee
perceiue
our
violence
and
eagernesse
to
arise
rather
from
some
inordinate
lust
,
then
from
any
good
and
holy
affection
,
let
vs
curbe
and
restraine
the
same
,
and
beseech
the
Lord
to
moderate
our
desires
,
that
wee
may
doe
all
our
workes
in
meeknesse
and
modestie
,
and
with
that
good
temper
which
beseemeth
Christians
.
Fourthly
,
sithence
there
is
in
euery
mans
nature
such
pronenesse
vnto
sin
and
iniquitie
,
this
should
be
a
singular
comfort
vnto
Gods
children
,
when
they
finde
many
motions
vnto
euill
,
and
much
dulnes
and
backwardnes
vnto
that
which
is
good
,
they
need
not
be
dismaied
hereat
,
if
so
be
they
see
their
corruption
and
be
grieued
for
it
,
Rom.
7.
and
striue
against
it
.
Obiect
.
But
why
should
Heretikes
bee
able
to
cleaue
more
earnestly
,
and
firmely
to
superstition
and
idolatrie
,
then
wee
can
to
true
religion
and
pietie
?
Answere
.
There
is
good
reason
for
that
:
because
they
haue
all
helps
that
Satan
,
the
flesh
or
the
world
can
affoord
them
,
and
we
haue
all
the
hindrances
that
may
bee
from
them
all
:
for
it
pleaseth
the
Lord
that
while
we
haue
a
natural
life
,
we
should
haue
also
naturall
corruption
:
and
albeit
the
flesh
be
in
part
crucified
,
yet
will
it
still
rebell
against
the
Spirit
,
and
the
diuell
and
the
world
will
take
part
with
it
.
Obiect
.
But
what
then
is
the
difference
between
Gods
seruants
,
and
the
seruants
of
the
diuel
,
seeing
there
is
in
them
both
an
vnwillingnes
vnto
that
which
the
Lord
commandeth
,
and
a
pronenes
vnto
that
which
he
forbiddeth
?
Answere
.
Herein
standeth
the
difference
,
that
the
godlie
take
notice
of
the
corruptions
of
their
nature
,
bewaile
them
,
and
labor
to
suppresse
them
,
not
fulfilling
the
lusts
of
their
flesh
,
either
for
the
omission
of
holy
duties
,
or
the
practise
of
any
manner
of
euill
:
for
they
haue
the
spirit
in
them
which
Galath.
5.
doth
alwaies
resist
the
sinfull
motions
of
the
flesh
,
so
that
as
they
cannot
doe
the
good
which
they
would
,
because
the
flesh
lusteth
against
the
spirit
,
that
is
,
against
the
regenerate
part
in
them
:
so
neither
can
they
do
the
euill
that
sometimes
they
would
,
because
the
spirit
strugleth
and
fighteth
against
the
lusts
of
the
flesh
.
Now
concerning
wicked
men
,
they
are
altogether
fleshly
,
and
therefore
when
they
haue
vile
motions
from
nature
,
or
bad
suggestions
from
Satan
,
they
like
of
them
,
and
nourish
and
cherish
them
,
and
if
meanes
and
opportunitie
bee
offered
,
proceed
to
the
execution
of
them
.
Herein
then
may
Gods
children
reioyce
that
they
are
farre
vnlike
the
limmes
of
the
diuell
,
in
that
they
mortifie
the
deedes
of
the
flesh
by
the
spirit
,
Rom.
8.
13.
and
therefore
shall
liue
:
whereas
others
walke
after
the
flesh
,
and
satisfie
it
in
the
lusts
thereof
,
and
therefore
shall
die
.
In
the
meditation
whereof
they
should
raise
vp
their
discouraged
hearts
,
and
fainting
spirits
to
sound
ioy
,
and
due
thankfulnes
,
for
that
the
Lord
hath
by
his
good
spirit
,
and
powerfull
word
,
wrought
a
change
in
their
hearts
,
and
made
them
that
were
naturally
set
on
mischiefe
,
and
did
drinke
in
iniquitie
with
delight
euen
as
beasts
drink
water
;
to
be
in
any
measure
tractable
vnto
holy
duties
,
and
to
carrie
a
perfect
hatred
against
all
impietie
and
vnrighteousnesse
,
albeit
they
cannot
get
that
masterie
of
their
sinfull
lusts
as
they
should
and
as
they
would
.
This
is
a
wonderfull
worke
of
God
,
for
which
we
cannot
sufficientlie
praise
his
name
:
and
therefore
wee
should
doe
as
the
Prophet
Dauid
did
when
the
Lord
had
put
it
into
his
heart
,
and
into
the
hearts
of
his
subiects
to
be
liberall
towards
the
building
of
the
Temple
:
Now
therefore
,
our
God
,
(
saith
he
)
1.
Chron.
29
13.
14.
18.
we
thanke
thee
and
praise
thy
glorious
name
.
But
who
am
I
,
and
what
is
my
people
that
we
should
be
able
to
offer
willingly
after
this
sort
?
&c.
O
Lord
God
of
Abraham
,
Izhac
and
Israel
our
fathers
,
keepe
this
for
euer
in
the
purpose
,
and
thoughts
of
the
heart
of
thy
people
,
and
prepare
their
hearts
vnto
thee
.
From
which
words
it
is
apparent
,
that
it
is
an
admirable
and
supernaturall
worke
to
haue
a
well
disposed
minde
,
and
a
well
affected
heart
vnto
any
thing
that
concernes
the
worship
of
God
and
his
glorie
:
to
be
franke
and
free-hearted
in
bestowing
ones
substance
vpon
sumptuous
buildings
,
costly
apparel
,
great
house-keeping
,
setting
vp
Lords
of
misrule
,
and
the
like
,
is
a
thing
not
worth
the
speaking
of
,
because
a
mecre
carnall
man
in
arrogancie
and
vain-glorie
may
bee
very
lauish
and
prodigall
to
such
ends
and
purposes
.
But
to
haue
a
liberall
heart
for
good
vses
,
either
for
the
furtherance
of
Gods
seruice
,
or
for
the
reliefe
of
the
distressed
Saints
,
is
a
matter
that
wee
should
take
speciall
notice
of
,
and
bee
carefull
to
magnifie
the
name
of
the
Lord
for
it
,
and
earnestly
to
intreate
the
continuance
of
it
,
as
Dauid
doth
in
this
place
.
And
though
we
be
not
alwaies
alike
,
but
now
and
then
dull
and
heauie
,
and
lumpish
and
drowsie
,
when
it
pleaseth
the
Lord
for
our
humbling
to
let
the
flesh
play
it
part
;
yet
if
wee
sometimes
,
and
for
the
most
part
finde
spirituall
motions
and
affections
,
and
from
thence
proceed
to
holy
speeches
and
actions
,
as
occasion
and
abilitie
is
offered
,
wee
haue
great
cause
to
blesse
the
name
of
God
for
his
singular
fauour
and
goodnesse
towards
vs
in
that
behalfe
.
Doct.
5
AL
the
sorrowes
and
teares
of
Gods
children
All
the
afflictions
of
the
Saints
shal
end
in
consolations
.
Isaiah
30.
20.
shall
end
in
ioy
.
As
they
haue
their
times
of
feeding
vpon
the
bread
of
aduersitie
,
and
the
water
of
affliction
,
so
haue
they
also
seasons
of
reioycing
,
and
of
singing
Psalmes
of
praise
for
their
happie
deliuerance
29.
out
of
troubles
and
miseries
.
Heauinesse
may
abide
Psal.
30.
5.
at
euening
,
but
ioy
commeth
in
the
morning
.
They
may
sow
in
teares
for
a
time
,
but
they
shall
reape
in
ioy
.
This
is
the
very
patrimonie
and
inheritance
of
the
Saints
,
as
the
Wiseman
saith
,
Surely
to
a
man
Ecclesiast.
2.
vlt.
that
is
good
in
his
sight
,
to
wit
,
through
Christ
,
God
giueth
wisedom
,
and
knowledge
,
and
ioy
:
this
he
may
build
on
,
and
make
full
account
of
,
euen
in
the
middest
of
all
his
sorrow
and
anguish
.
And
there
is
good
reason
why
it
must
needs
be
thus
.
Reasons
.
1
First
,
because
the
afflictions
of
the
Saints
doe
exceedingly
humble
them
:
for
they
looke
vpward
in
their
distresses
,
and
behold
Gods
righteous
hand
smiting
them
▪
and
thereupon
descend
vnto
themselues
and
diue
deepe
into
their
hearts
,
to
search
what
corruptions
doe
lurk
there
,
whereby
the
Lord
is
incensed
against
them
,
that
so
those
being
remoued
by
sound
repentance
,
his
heauie
displeasure
may
bee
turned
away
from
them
,
and
his
louing
countenance
may
shine
vpon
them
.
This
is
it
that
Gods
children
will
sooner
,
or
later
come
vnto
,
albeit
for
a
fit
they
be
passionate
and
discontented
:
they
will
at
length
turne
their
eies
from
looking
vpon
their
crosses
,
to
see
the
true
cause
thereof
,
and
so
be
grieued
for
their
offences
against
God
,
and
smite
vpon
their
thighs
in
a
holie
Ierem.
31.
19.
indignation
against
themselues
,
in
regard
of
their
pride
and
vnbeliefe
and
vnthankfulnesse
,
and
other
the
like
corruptions
.
They
then
leaue
off
musing
on
other
mens
iniuries
,
and
begin
to
bethink
themselues
of
their
owne
transgressions
,
that
so
casting
downe
themselues
by
godly
sorrow
,
the
Lord
may
raise
them
vp
to
pure
and
holy
1.
Pet
5.
6.
ioy
,
which
he
will
certainly
doe
in
due
season
;
neither
shall
all
their
sinnes
and
sorrowes
bee
able
to
keepe
them
downe
,
when
once
they
are
thoroughly
humbled
vnder
the
holy
hand
of
God
.
It
is
his
promise
then
to
lift
them
vp
,
and
Christ
his
office
to
comfort
them
that
mourne
:
&
therefore
Isai.
61.
as
those
that
in
their
miseries
are
passionate
,
and
desperate
,
full
of
murmuring
against
God
,
and
of
fretting
against
men
,
cannot
expect
any
ioyfull
issue
out
of
their
troubles
:
so
on
the
other
side
,
they
that
are
lowly
and
broken
harted
,
much
deiected
and
abased
in
the
presence
of
the
Lord
,
and
milde
and
peaceable
in
their
carriage
before
men
,
they
may
be
assured
that
all
their
sighs
shall
end
in
songs
,
that
all
teares
shall
be
wiped
away
from
their
eyes
,
and
that
in
stead
of
the
spirit
of
heauinesse
,
they
shall
in
due
time
be
clad
with
the
garments
of
gladnesse
.
Secondly
,
Gods
seruants
doe
pray
in
their
afflictions
,
which
is
the
very
high
way
vnto
sound
comfort
:
Call
vpon
me
in
the
time
of
trouble
(
saith
Psal.
50.
God
)
and
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
This
Asa
and
Iehoshaphat
had
good
experience
2.
Chron.
14.
&
20.
of
:
for
when
they
being
in
a
great
straite
,
had
humbled
themselues
by
fasting
and
prayer
,
their
hearts
were
full
of
ioy
,
and
their
mouthes
full
of
the
praises
of
the
Lord
for
their
wonderfull
deliuerance
from
their
enemies
.
And
the
like
may
be
said
of
Hester
and
Mordecai
and
the
rest
of
the
Hester
.
Iewes
in
his
time
.
And
our
Sauiour
telleth
his
Disciples
,
Verely
,
verely
,
I
say
vnto
you
,
that
yee
shall
Iohn
16.
20.
weepe
and
lament
,
but
your
sorrow
shall
be
turned
into
ioy
.
But
by
what
meanes
should
they
attaine
vnto
this
?
the
words
following
doe
make
it
manifest
,
Ask
(
saith
he
)
and
ye
shall
receiue
,
that
your
ioy
may
be
verse
2.
4.
full
.
When
Christians
do
enioy
wealth
,
&
credit
,
and
ease
,
they
are
oftentimes
made
so
dull
and
secure
thereby
,
that
they
haue
little
mind
to
powre
out
their
soules
before
God
in
prayer
:
but
when
once
they
are
throughly
pinched
and
pressed
with
miseries
and
calamities
,
then
they
begin
to
renue
their
acquaintance
with
God
,
and
so
bringing
before
him
abundance
of
holy
and
heauenly
prayers
,
he
replenisheth
them
with
store
of
sweet
and
celestiall
comforts
.
A
third
reason
hereof
may
be
taken
from
the
end
of
Gods
afflictions
,
which
is
(
as
he
himselfe
testifieth
in
the
booke
of
Deuteronomie
)
that
he
may
doe
his
children
good
in
the
latter
end
,
that
hee
may
make
them
partakers
of
his
holinesse
,
and
so
by
Heb.
12.
10.
consequent
of
the
consolations
of
his
spirit
.
When
God
will
doe
his
enemies
a
notable
displeasure
,
he
setteth
them
aloft
in
slipperie
places
,
that
so
their
Psal.
73.
fall
may
bee
more
fearefull
and
vnrecouerable
:
euen
so
on
the
contrarie
,
when
hee
purposeth
some
extraordinarie
benefit
vnto
his
seruants
,
he
will
lay
them
full
low
,
and
afflict
them
full
sore
,
(
as
he
did
Ioseph
and
Dauid
)
that
so
they
may
be
more
capable
of
his
fauours
.
Vse
1
Heere
commeth
to
be
reprooued
that
faint-heartednesse
that
is
in
many
of
Gods
children
in
the
daies
of
their
affliction
:
who
seeing
that
they
haue
many
,
and
great
and
strange
crosses
lying
vpon
them
,
begin
to
bee
cleane
out
of
heart
and
out
of
hope
,
and
to
make
these
or
the
like
desperate
conclusions
;
Surely
I
shall
neuer
winde
out
of
these
distresses
;
my
state
is
past
recouerie
,
I
neuer
looke
to
see
ioyfull
day
more
.
These
are
base
and
naughtie
,
and
vnbeleeuing
speeches
,
which
doe
dismay
the
soule
,
and
cause
the
parties
that
vse
them
to
desist
from
seeking
vnto
the
Lord
for
help
and
reliefe
:
and
wretched
is
that
sorrow
that
driueth
vs
from
hope
and
from
prayer
.
What
?
can
the
Lord
wound
,
and
can
he
not
heale
?
can
he
cast
downe
,
and
can
hee
not
raise
vp
?
can
hee
kill
,
and
not
make
aliue
?
shall
our
faults
be
more
forcible
to
procure
his
displeasure
,
then
Christ
his
merits
to
recouer
his
fauour
?
Away
with
these
vnbeleeuing
conceits
,
and
distrustfull
thoughts
and
speeches
:
for
he
that
saith
he
shall
neuer
liue
a
comfortable
life
more
,
doth
in
effect
say
thus
much
,
that
either
he
is
no
true
Christian
,
o●
the
Lord
no
true
God
of
his
word
,
who
hath
said
,
that
light
is
sowen
for
the
righteous
,
and
ioy
for
all
Psal.
97.
11.
that
are
vpright
in
heart
.
Why
then
should
we
not
sustaine
our selues
with
the
expectation
of
deliuerance
to
come
?
and
why
should
we
not
sweeten
our
present
teares
,
with
the
hope
of
future
comforts
?
The
Apostle
Iames
presseth
the
example
of
the
husbandman
,
who
though
his
barne
be
emptie
,
and
his
seede
that
he
hath
cast
into
the
earth
,
not
yet
appearing
aboue
ground
,
yet
hee
waiteth
for
the
precious
fruite
of
the
earth
,
and
hath
Iames
5.
7.
8.
long
patience
for
it
,
vntill
hee
receiue
the
former
,
and
the
latter
raine
.
And
what
of
this
?
Be
ye
also
patient
therefore
(
saith
he
)
and
settle
your
hearts
,
&c.
And
indeede
all
Christians
haue
reason
so
to
doe
:
for
they
are
good
seeds-men
,
that
are
euermore
sowing
prayers
and
teares
in
the
bosome
of
Iesus
Christ
:
and
therefore
they
haue
a
crop
growing
,
that
cannot
possibly
miscarrie
;
howsoeuer
it
fall
out
vnto
others
,
they
shall
be
sure
to
speede
well
,
and
to
haue
an
happie
issue
out
of
all
their
temptations
.
Obiect
.
Oh
but
my
crosses
and
trials
are
strange
and
extraordinarie
.
Answere
.
What
of
that
?
were
not
Iobs
so
,
in
so
much
that
no
instance
could
be
giuen
by
him
of
any
of
the
Saints
that
had
endured
the
like
?
yet
the
Lord
made
a
good
and
happie
end
of
all
his
distresses
and
miseries
,
and
so
will
he
do
of
yours
,
if
in
faith
and
patience
you
can
waite
vpon
him
.
And
in
truth
it
is
a
great
dishonor
and
indignitie
that
we
offer
vnto
the
Lord
,
when
wee
imagine
that
hee
can
doe
somewhat
for
vs
in
small
and
light
afflictions
;
but
if
our
case
bee
any
thing
extraordinarie
,
that
then
there
is
no
hope
of
helpe
and
succor
from
him
:
for
thereby
we
make
the
Lord
such
a
Pilot
as
can
doe
somewhat
vpon
a
shallow
riuer
,
where
there
is
little
,
or
no
danger
:
but
vpon
the
maine
Ocean
,
especially
if
the
Sea
begin
to
swell
and
rage
,
wee
dare
not
trust
vnto
his
skill
:
what
vile
and
base
vnbeliefe
is
this
?
The
Prophet
Dauid
was
otherwise
affected
when
hee
saith
,
God
is
our
hope
,
and
strength
,
a
helpe
in
troubles
readie
to
bee
Psal.
46.
1.
2.
3.
found
.
Therefore
will
we
not
feare
,
though
the
earth
be
moued
,
and
though
the
mountaines
fall
into
the
midst
of
the
Sea
.
Though
the
waters
thereof
rage
,
and
the
mountaines
shake
at
the
surges
of
the
same
.
And
therefore
let
vs
be
ashamed
and
grieued
that
wee
haue
been
so
heartlesse
and
hopelesse
in
great
extremities
.
Secondly
,
is
it
so
,
that
all
the
perplexities
and
anguishes
of
the
righteous
shall
end
in
ioy
?
Is
this
a
priuiledge
and
prerogatiue
peculiar
vnto
them
?
then
how
wretched
and
wofull
is
the
condition
of
all
the
vngodly
ones
of
the
world
,
whose
sorrow
shall
end
in
sorrow
,
and
who
shall
goe
from
their
present
paine
and
griefe
vnto
perpetuall
tortures
and
torments
in
hell
fire
?
let
them
make
mcrrie
,
and
bee
as
iocund
as
they
will
for
a
time
,
and
seck
to
put
away
melancholy
fits
,
as
they
tearme
them
;
they
haue
a
crop
growing
,
as
well
as
Gods
children
:
but
what
is
that
?
euen
a
crop
of
shame
,
and
horror
and
anguish
,
which
shall
seise
vpon
their
soules
at
vnawares
,
and
that
to
their
euerlasting
ruine
,
and
the
vtter
destruction
of
their
bodies
and
soules
for
euermore
.
And
therefore
as
the
godly
are
to
bee
exhorted
not
to
enuie
the
prosperitie
of
the
wicked
,
though
they
flourish
for
a
season
;
so
are
the
vngodly
to
bee
admonished
that
they
doe
not
esteeme
Gods
children
to
be
miserable
,
albeit
they
bee
in
heauinesse
for
a
time
:
for
their
light
and
momentanie
afflictions
2.
Cor.
4.
shall
bee
recompenced
with
a
farre
most
excellent
and
eternal
weight
of
ioy
and
of
glory
:
whereas
the
short
and
vaine
delights
of
wicked
sinners
shall
be
infinitly
ouerpeised
and
weighed
downe
with
the
vnsupportable
miseries
,
which
,
if
not
in
this
world
,
yet
in
that
which
is
to
come
,
they
shall
most
certainly
meete
withall
.
Thirdly
,
heere
is
matter
of
very
great
consolation
to
all
such
as
are
mourners
in
Sion
,
though
they
be
weeping
when
others
are
reioycing
,
and
fasting
,
when
others
are
feasting
;
yet
a
time
shall
come
,
when
sorrow
and
trouble
shall
flie
away
,
and
comfort
and
peace
shal
succeed
in
the
roome
thereof
:
God
hath
said
it
,
and
they
shall
finde
it
,
that
it
shall
goe
well
with
the
righteous
,
and
that
the
Isaiah
4.
Psal.
37.
end
of
such
men
shall
be
peace
.
But
if
we
would
be
assured
of
this
good
effect
of
our
afflictions
,
wee
must
practise
these
two
rules
:
The
first
is
to
search
,
whether
the
crosses
that
lie
vpon
vs
,
doe
come
for
any
speciall
sin
of
omission
,
or
commission
,
whereof
we
are
guiltie
:
and
if
we
vpon
examination
find
it
to
be
so
,
let
vs
with
all
speede
remoue
that
from
before
Gods
eyes
:
otherwise
we
may
be
sure
,
that
the
more
he
loues
vs
,
the
more
he
will
afflict
vs
.
If
we
be
men
or
women
after
Gods
owne
heart
,
yet
if
we
liue
in
such
iniquities
as
are
condemned
by
his
word
,
he
will
still
pursue
vs
as
he
did
Dauid
,
till
hee
haue
reclaimed
vs
,
and
healed
our
sinfull
soules
of
those
wounds
that
Satan
hath
giuen
them
.
The
second
rule
is
,
that
if
vpon
triall
made
we
can
see
no
speciall
sin
which
hath
procured
Gods
correcting
hand
vpon
vs
,
or
at
least
haue
trulie
repented
for
the
same
,
if
there
haue
bin
any
such
committed
by
vs
,
then
wee
should
take
the
affliction
to
bee
sent
of
God
,
to
trie
our
faith
,
and
to
perfect
our
patience
,
and
other
vertues
of
the
spirit
in
vs
:
and
therefore
wee
must
possesse
our
soules
in
quietnesse
,
and
labour
to
sow
plentifully
vnto
the
Spirit
,
that
so
at
length
wee
may
reape
abundantly
of
those
comforts
which
the
Lord
hath
treasured
vp
for
vs
.
FINIS
.
The
sixth
Sermon
.
Of
extinguishing
the
graces
of
the
Spirit
.
THe
Apostle
vpon
great
and
weightie
consideration
,
deliuereth
this
precept
vnto
the
Thessalonians
,
Quench
2.
Thess.
5.
19.
not
the
spirit
:
for
though
all
those
be
worthely
and
iustly
condemned
,
that
neuer
tasted
of
the
spirit
of
God
,
yet
a
more
fearefull
condemnation
is
like
to
come
vpon
them
,
that
hauing
once
receiued
some
gifts
thereof
,
doe
afterwards
lose
the
same
againe
.
Now
as
concerning
this
Church
,
when
the
Apostle
saith
,
Quench
not
the
spirit
,
it
doth
euidently
appeare
that
they
had
receiued
the
Spirit
.
For
as
fire
cannot
be
said
to
be
quenched
where
it
is
not
;
so
neither
can
the
spirit
in
those
that
haue
it
not
.
Wherefore
let
vs
know
that
this
precept
doth
properly
belong
to
them
that
haue
receiued
the
Spirit
of
God
,
and
they
especially
are
to
make
vse
of
it
.
As
for
others
,
it
cannot
profit
them
,
vnlesse
that
,
as
the
seed
lying
in
the
ground
a
long
time
,
doth
afterward
budde
and
become
fruitfull
;
so
this
continue
in
their
mindes
,
till
they
haue
tasted
(
in
some
good
sort
)
of
the
spirit
of
God
,
and
then
breed
in
them
some
carefulnes
that
they
doe
not
quench
it
.
But
for
the
further
cleering
of
this
text
,
two
Questions
must
be
answered
.
The
first
is
,
how
wee
may
know
whether
wee
haue
the
spirit
or
no
?
Answere
.
For
answere
to
which
we
must
vnderstand
,
that
as
he
knoweth
best
that
he
hath
life
that
feeleth
it
in
himselfe
,
so
it
is
for
the
spirit
of
God
,
&c.
yet
if
we
would
know
this
more
particularly
by
the
effects
thereof
,
let
vs
marke
these
that
follow
.
Effects
of
the
spirit
.
First
of
all
,
if
there
bee
nothing
in
a
man
but
that
which
by
nature
and
industrie
may
be
attained
vnto
,
then
surely
hee
hath
not
in
him
the
spirit
of
God
;
for
that
is
aboue
nature
,
and
worketh
supernaturall
effects
:
in
which
regard
the
Apostle
doth
set
the
spirit
of
God
in
opposition
against
the
spirit
of
the
world
,
saying
,
Wee
haue
receiued
the
spirit
,
not
of
the
world
,
but
of
God
.
1.
Cor.
2.
14.
Secondly
,
consider
whether
there
be
in
thee
any
alteration
,
and
change
:
for
in
regeneration
,
there
must
be
a
corruption
of
sin
,
so
that
as
seed
in
the
ground
,
so
sin
in
our
soules
,
may
decay
,
that
the
new
man
may
bee
raised
vp
,
the
spirit
of
God
taking
possession
of
our
soules
.
Therefore
the
Euangelist
Iohn
maketh
this
the
first
worke
of
the
Ioh.
16.
8.
spirit
,
that
it
shall
conuince
the
world
of
sin
:
which
is
so
needful
,
that
without
it
Christ
Iesus
can
neuer
enter
into
the
heart
:
for
hee
promiseth
to
dwell
only
with
them
,
that
are
humble
in
spirit
,
and
contrite
Isai.
57.
15.
in
heart
,
through
the
sight
of
their
iniquities
,
and
of
Gods
displeasure
iustly
deserued
by
the
same
:
and
calleth
those
alone
vnto
him
that
are
wearie
,
and
heauie
laden
,
groning
and
sighing
vnder
Matth.
11.
the
burthen
of
their
sinnes
.
Thus
we
see
,
that
to
be
rebuked
in
our
consciences
in
this
sort
,
is
the
first
worke
of
the
spirit
,
which
is
also
wrought
The
Spirit
worketh
by
degrees
.
by
degrees
.
For
A
generall
astonishment
.
Rom.
8.
15.
first
there
is
a
great
and
generall
astonishment
by
reason
of
all
those
great
and
enormous
sinnes
that
wee
haue
committed
;
and
this
doth
strike
vs
downe
,
it
doth
terrifie
vs
,
and
hold
vs
amazed
wonderfully
.
Weakenes
of
vnderstanding
.
1.
Cor.
2.
14.
Then
it
dealeth
with
vs
more
particularly
:
it
bringeth
vs
vnto
a
speciall
griefe
for
speciall
sinnes
;
it
doth
bereaue
vs
of
our
chiefe
desires
;
and
bringeth
vs
out
of
conceit
and
liking
with
the
best
things
that
are
in
Rom.
7.
8.
vs
:
for
then
it
doth
display
before
vs
the
vanitie
and
darknes
of
our
vnderstanding
,
how
vnfit
and
vnmeete
wee
are
to
vnderstand
and
conceiue
those
things
,
which
do
aboue
all
other
most
concerne
vs
:
Corruption
of
iudgement
.
Philip.
1.
9.
10.
Then
doth
it
let
vs
see
the
corruption
of
our
iudgement
,
how
in
things
belonging
to
God
,
wee
bee
as
bruit
beasts
,
not
able
to
discerne
things
that
differ
,
nor
to
put
a
sound
difference
between
good
and
euill
.
Rom.
8.
6.
7.
The
vnreasonablenes
of
reason
.
Then
doth
it
let
vs
see
that
our
reason
is
vnreasonable
,
nay
that
it
is
hurtfull
vnto
vs
,
a
great
enemie
to
faith
,
and
a
great
patron
of
infidelitie
and
vnbeliefe
.
The
sinfulnes
of
our
affections
.
Acts
2.
Iames
4.
Then
it
commeth
to
our
affections
,
and
turneth
them
vpside
downe
:
it
turneth
our
mirth
into
mourning
,
our
pleasure
into
painfulnes
,
and
our
greatest
delight
into
most
bitter
griefe
.
If
it
doe
proceed
further
,
and
come
once
to
the
heart
,
and
to
the
stomacke
and
courage
that
is
in
vs
,
then
it
cutteth
vs
to
the
quicke
;
then
doth
it
at
once
cast
vs
downe
in
humilitie
vnder
the
hand
of
God
,
whereas
when
we
had
to
deale
with
men
,
wee
were
as
stout
as
any
,
and
would
not
start
for
the
best
.
We
had
reason
to
say
for
our selues
,
and
courage
to
defend
our selues
against
all
them
that
did
deale
with
vs
:
but
now
the
spirit
draweth
vs
into
the
presence
of
God
;
it
letteth
vs
to
see
that
wee
haue
to
doe
with
God
,
and
that
our
strength
is
weakenesse
in
respect
of
him
.
Then
doe
our
hearts
begin
to
faile
vs
;
then
doe
we
lay
our
hands
vpon
our
mouthes
,
&
dare
Job
39.
37.
not
answere
.
Behold
heere
how
the
spirit
worketh
in
conuincing
mens
consciences
of
sinne
:
which
whosoeuer
can
finde
in
himselfe
,
hee
may
assuredly
say
,
that
the
spirit
of
God
is
in
him
indeed
.
Iustification
.
The
third
note
and
effect
is
,
the
bringing
on
forward
of
this
work
vnto
iustification
:
for
when
the
spirit
hath
brought
vs
thus
farre
,
then
doth
it
begin
to
open
vnto
vs
a
doore
vnto
the
grace
and
fauour
of
God
.
It
doth
put
into
our
mindes
that
there
is
mercie
with
God
,
and
therefore
stirreth
vs
vp
to
seeke
mercie
at
his
hands
:
afterward
it
doth
let
vs
see
how
Christ
suffered
to
take
away
the
sinnes
of
the
world
,
that
in
the
righteousnes
of
Christ
,
wee
may
looke
to
bee
iustified
before
God
.
And
this
it
doth
not
let
vs
see
only
,
but
doth
effectuallie
worke
a
sure
perswasion
of
it
in
our
hearts
,
and
confirmeth
the
same
by
two
notable
Effects
of
iustification
.
effects
.
The
first
is
a
ioy
most
vnspeakeable
and
glorious
,
1.
Ioy
.
1.
Pet.
1.
8.
Rom.
5.
2.
wherewith
our
hearts
must
needs
be
wholly
taken
vp
,
and
rauished
,
when
we
see
our selues
by
the
righteousnesse
of
Christ
,
of
the
free
mercy
and
grace
of
God
,
redeemed
from
death
,
deliuered
from
hell
,
and
freed
from
the
fearefull
condemnation
of
the
wicked
.
The
second
is
the
peace
of
conscience
,
which
2.
Peace
.
Rom.
5.
1.
Philip.
4.
6.
indeed
passeth
all
vnderstanding
.
While
sin
,
and
the
guilt
of
sinne
remained
,
there
was
no
peace
,
nor
rest
,
nor
quietnes
to
be
found
,
but
feare
within
,
terrors
without
,
and
troubles
on
euery
side
:
but
when
once
sinne
is
nailed
to
the
crosse
of
Christ
:
when
the
guilt
thereof
is
taken
out
of
our
consciences
,
and
the
punishment
thereof
far
remoued
,
then
must
needs
ensue
great
peace
,
because
God
is
at
one
with
vs
:
and
for
this
we
haue
the
warrant
and
testimonie
of
the
spirit
:
for
flesh
and
blood
cannot
worke
in
vs
this
holy
and
heauenly
assurance
.
And
hereof
doth
arise
a
fourth
note
,
to
wit
,
the
4.
Readinesse
to
doe
good
.
life
and
nimblenes
that
is
in
vs
to
doe
good
:
for
when
a
man
doth
finde
fauour
from
God
,
for
the
forgiuenes
of
his
sins
,
then
the
loue
of
God
constraineth
him
,
and
that
ioy
which
hee
conceiueth
inforceth
him
and
putteth
life
into
him
for
the
performance
of
those
things
,
which
are
pleasing
vnto
God
.
Then
he
beginneth
to
finde
himself
,
not
only
reclaimed
from
euill
,
but
also
framed
to
that
which
is
good
.
Then
is
his
vnderstanding
inlightened
to
see
into
the
mysteries
of
godlines
,
then
is
his
iudgement
reformed
,
so
that
he
is
able
to
discerne
betwixt
truth
and
falsehood
,
betwixt
that
which
is
good
and
that
which
is
euill
.
Then
are
his
affections
in
some
good
measure
altered
:
1.
Thess.
5.
23.
his
desire
is
set
,
not
vpon
earthly
,
but
vpon
heauenlie
things
:
his
ioyes
are
not
in
earth
but
in
heauen
:
his
anger
is
wasted
and
spent
,
not
vpon
his
owne
priuate
cause
and
quarrels
,
but
his
owne
sinnes
,
and
vpon
whatsoeuer
hindreth
the
glorie
of
his
God
.
This
is
the
life
of
God
in
him
:
thus
Ephes.
4.
18.
Rom
8
2.
he
liueth
that
hath
receiued
the
spirit
,
and
thus
he
leadeth
his
life
continually
:
for
they
that
haue
receiued
the
spirit
,
are
led
by
the
spirit
,
and
doe
liue
accordingly
,
bringing
foorth
the
fruits
of
the
Galath.
5.
22.
spirit
.
But
this
hath
frailtie
ioyned
with
it
,
and
men
through
weakenesse
may
soone
fall
:
therefore
if
notwithstanding
that
,
we
will
know
whether
we
still
retaine
the
spirit
,
wee
must
trie
our selues
by
these
rules
:
First
,
if
through
infirmitie
wee
haue
fallen
,
(
as
who
doth
not
)
and
will
know
whether
thereby
Iames
3.
1.
Notes
of
the
spirit
after
slips
.
1.
Hatred
of
sinne
.
we
haue
lost
the
spirit
of
God
,
or
no
,
let
vs
examine
what
liking
or
misliking
we
haue
of
sinne
:
for
if
we
still
hold
our
former
hatred
of
that
,
and
the
oftner
we
fall
,
the
more
thorough
and
deadly
hatred
we
conceiue
against
it
,
vndoubtedly
that
frailtie
hath
not
as
yet
depriued
vs
of
the
spirit
;
for
this
holy
detestation
of
sin
is
a
fruit
of
the
spirit
.
Secondly
,
consider
how
it
standeth
with
thy
2.
Sorrow
for
sinne
.
2.
Cor.
7.
sorrow
:
for
so
long
as
thy
sorrow
for
sin
increaseth
,
it
cannot
bee
,
that
the
spirit
should
bee
quenched
in
thee
.
Thirdly
,
trie
thy
care
,
and
if
thou
finde
thy self
3
Care
to
auoid
it
.
more
carefull
both
to
fight
against
sinne
and
to
preuent
it
,
by
auoiding
the
occasions
of
it
,
then
know
that
,
not
it
,
but
grace
hath
dominion
in
thy
Rom.
7.
heart
.
But
the
last
is
most
certaine
,
and
that
is
this
,
4.
Greater
zeale
in
well
doing
.
2.
Cor.
7.
11.
Ephes.
4.
when
thou
art
carefull
to
redeeme
that
,
which
by
thy
fall
thou
hast
lost
,
and
hast
a
care
to
runne
so
much
faster
forward
,
by
how
much
more
thou
hast
been
letted
by
thy
fall
:
then
it
doth
appeare
that
the
spirit
is
in
thee
,
yea
it
is
liuely
and
mightie
in
operation
,
and
such
as
shall
neuer
bee
taken
from
thee
,
vntill
the
day
of
Christ
.
Now
further
,
when
the
Apostle
saith
,
Quench
not
the
spirit
,
hee
implieth
that
the
spirit
is
in
some
respects
like
vnto
fire
;
therefore
if
wee
doe
but
a
little
consider
of
the
nature
of
fire
,
we
shall
a
great
deale
better
iudge
of
the
spirit
.
First
of
all
,
it
will
consume
things
that
are
combustible
:
1.
The
properties
of
the
Spirit
whereby
it
resembleth
fire
.
Rom.
8.
13.
and
therefore
lighting
vpon
straw
,
stubble
,
&c.
it
bringeth
all
to
ashes
:
so
doth
the
spirit
in
our
soules
wast
,
and
at
length
bring
to
nothing
all
noisome
lusts
whatsoeuer
.
Secondly
,
fire
doth
purge
and
purifie
things
:
and
so
doth
the
spirit
purge
vs
from
the
drosse
of
Ioh.
15.
2.
Acts
15.
9.
sinne
daily
more
and
more
,
that
we
may
be
holie
temples
for
him
to
dwell
in
.
Thirdly
,
fire
giueth
light
euen
in
the
darkest
places
:
and
so
is
the
spirit
a
shining
lampe
,
euer
1.
Ioh.
1.
5.
6.
giuing
light
vnto
vs
in
the
midst
of
the
darknes
of
this
world
.
And
last
of
all
,
fire
giueth
heate
,
and
withall
doth
as
it
were
put
life
into
those
things
which
are
capable
of
life
:
for
whilest
a
man
is
frozen
and
starued
,
he
is
numbde
,
and
as
it
were
without
life
:
but
being
brought
to
the
fire
,
hee
is
reuiued
,
and
cheered
,
and
then
becommeth
actiue
and
nimble
:
euen
so
doth
the
Spirit
set
vs
on
heate
,
and
inflameth
Coloss.
2
13.
Ephes.
2.
1.
vs
with
a
zeale
of
Gods
glorie
,
with
a
care
of
our
dutie
,
and
with
a
loue
of
all
mankinde
;
yea
withall
it
putteth
life
into
vs
to
walk
in
that
good
way
which
leadeth
vnto
life
.
Thus
we
see
what
likelihood
there
is
between
the
spirit
and
fire
,
for
which
cause
it
is
sometimes
called
fire
:
as
Matth.
3.
11.
Therefore
as
truly
and
certainly
as
we
may
say
there
is
fire
where
we
see
straw
or
stickes
consumed
,
gold
or
siluer
purged
,
great
light
in
dark
places
,
or
great
heate
and
liuelines
in
bodies
that
were
benummed
before
:
so
truly
may
wee
say
,
and
so
certainly
may
wee
perswade
our selues
that
the
spirit
of
God
is
in
vs
,
when
wee
see
our
corruptions
consumed
,
our
soules
purged
,
our
hearts
inlightened
,
and
made
hot
in
walking
,
and
working
according
to
that
light
.
The
second
question
to
be
considered
is
,
whether
that
man
which
hath
once
truly
tasted
of
the
spirit
,
may
lose
it
,
and
haue
it
quenched
in
him
?
Answere
.
To
this
it
may
be
said
,
that
because
the
spirit
of
God
commeth
to
,
and
worketh
in
diuers
men
diuersly
,
and
in
diuers
measures
,
therefore
we
must
consider
of
the
diuers
working
of
the
spirit
,
and
then
frame
our
answere
accordingly
.
First
then
there
is
a
lighter
and
lesser
worke
of
Seuerall
operations
of
the
sp●rit
.
the
spirit
,
which
may
be
quenched
:
as
appeareth
in
the
two
kindes
of
grounds
,
Luke
8.
to
wit
,
the
stonie
and
thornie
ground
,
which
doubtlesse
felt
Matth.
13.
Luke
8.
some
working
of
the
spirit
;
for
they
are
said
to
receiue
the
word
with
ioy
,
and
to
beleeue
for
a
time
,
though
after
either
the
pleasures
and
profits
of
this
life
did
choake
the
graces
of
God
,
or
else
the
fierie
heate
of
persecution
did
drie
them
vp
,
not
being
such
sanctifying
graces
as
are
bestowed
vpon
the
elect
.
If
any
would
see
the
trueth
of
this
more
cleerely
,
let
him
reade
,
Hebr.
chap.
6.
vers.
1
,
2
,
3
,
4
,
5.
There
is
a
second
kinde
of
working
of
the
spirit
,
which
is
more
effectuall
,
which
can
neuer
bee
lost
.
This
Peter
describeth
,
saying
,
that
the
chosen
of
God
are
begotten
againe
of
the
immortall
seede
of
1.
Pet.
1.
23.
the
word
:
this
is
not
a
light
but
a
deepe
tasting
of
the
word
,
whereby
men
are
regenerated
and
begotten
vnto
God
.
The
Apostle
Iohn
setteth
down
another
note
of
this
,
saying
,
that
they
that
are
thus
●
.
Ioh.
3.
7.
8.
borne
againe
,
doe
not
sinne
,
that
is
,
they
cannot
make
an
occupation
of
sinne
:
they
cannot
fall
flat
away
by
sinne
:
and
why
?
euen
because
the
seed
of
God
abideth
in
them
,
euen
that
seede
whereby
they
were
begotten
againe
,
which
will
abide
in
them
euen
vnto
the
end
,
so
that
they
shall
neither
Matth.
24.
24.
John
10.
28.
29.
by
secret
seducements
,
nor
by
open
violence
be
taken
out
of
Gods
hands
.
Thus
then
we
see
the
question
answered
:
neither
must
it
be
strange
,
much
lesse
offensiue
vnto
vs
that
the
Lord
should
take
some
,
and
leaue
others
;
or
that
he
should
work
effectually
in
some
,
for
their
eternall
saluation
,
and
more
slightly
in
others
,
for
the
increase
of
their
condemnation
:
for
thus
hath
God
dealt
euen
from
the
beginning
,
and
that
most
righteously
,
because
hee
may
doe
with
his
owne
what
he
will
:
Rom.
9.
20
,
21.
Let
vs
see
rather
what
vse
we
may
make
of
it
.
First
,
let
vs
take
heed
of
quenching
any
grace
of
God
.
Secondly
,
still
labour
to
haue
a
greater
measure
of
gifts
,
seeing
small
gifts
may
be
taken
away
.
Lastly
,
let
vs
learne
to
put
a
difference
between
hypocrites
and
sound
Christians
:
for
the
one
sort
indureth
but
for
a
time
,
but
the
other
lasteth
for
euer
.
But
if
yet
wee
require
a
cleerer
difference
betweene
these
seuerall
operations
of
the
spirit
,
let
vs
marke
these
rules
:
First
,
let
vs
trie
what
insight
wee
haue
into
the
Rules
to
trie
whether
the
spi●i●
haue
wrought
in
vs
in
a
sauing
manner
.
word
of
God
;
certaine
it
is
that
both
the
godlie
and
wicked
are
inlightened
,
but
diuersly
:
for
the
knowledge
of
the
godly
is
certaine
and
distinct
,
and
therefore
in
particular
things
they
are
able
to
1.
Concerning
knowledge
.
1.
apply
the
threatnings
of
God
for
their
humiliation
,
and
his
promises
for
their
consolation
:
whereas
the
knowledge
of
the
wicked
is
confused
,
and
causeth
them
to
applie
nothing
to
themselues
for
good
.
Againe
,
godly
mens
knowledge
is
sufficient
to
direct
them
both
generally
,
and
in
particular
duties
:
whereas
the
knowledge
of
the
vngodly
is
only
generall
.
Lastly
,
the
knowledge
of
the
one
continueth
with
them
vnto
the
end
;
but
the
knowledge
of
the
other
leaueth
them
in
the
end
.
Therefore
is
the
knowledge
of
the
godly
for
the
cleerenes
,
certaintie
,
and
sufficiencie
of
it
,
compared
to
the
Sunne
:
and
the
knowledge
of
the
wicked
to
the
Heb.
6.
lightning
,
which
is
onely
for
a
sudden
flash
,
and
when
it
is
gone
,
men
are
more
dimme-sighted
then
they
were
before
.
Thus
wee
see
one
difference
in
their
iudgements
.
Secondly
,
let
vs
come
to
their
affections
.
Certaine
2.
Concerning
the
affections
.
1.
Desire
.
Psal.
78.
34.
it
is
,
that
the
wicked
doe
desire
the
help
and
fauour
of
God
,
but
the
difference
stands
in
the
cause
why
:
they
seeke
helpe
onely
because
of
some
extremitie
they
are
in
;
and
sue
for
the
fauour
of
God
,
because
they
would
be
freed
from
griefe
:
and
therefore
it
is
vsual
with
them
to
say
;
Oh
that
I
were
out
of
this
paine
!
oh
,
that
this
my
sorrow
were
taken
from
me
!
by
which
speeches
they
shew
,
that
so
they
might
be
at
rest
and
ease
,
they
would
little
weigh
of
the
helpe
and
fauour
of
God
:
but
the
godly
finde
such
sweetnes
in
his
loue
,
that
they
count
it
better
then
life
it self
:
Psal.
63.
3.
in
so
much
that
for
the
obtaining
thereof
,
they
can
bee
content
to
forgoe
all
the
pleasures
of
this
Matth.
13.
4.
life
,
yea
and
to
suffer
whatsoeuer
it
shall
please
the
Lord
to
inflict
vpon
them
.
Further
,
not
the
godly
onely
,
but
the
wicked
2.
Sorrow
.
also
are
grieued
when
they
haue
sinned
:
but
the
wicked
doe
therefore
sorrow
,
because
their
sinne
hath
or
will
bring
some
punishment
vpon
them
:
and
the
godly
sorrow
chiefly
because
they
haue
Psal.
80.
7.
offended
God
,
and
giuen
him
occasion
to
withdraw
his
fauour
from
them
.
The
third
difference
is
in
their
loue
:
for
though
3.
Loue
.
both
of
them
doe
loue
God
,
yet
it
is
after
a
diuers
manner
;
the
one
of
sinceritie
,
the
other
for
wages
only
.
A
poore
childe
that
is
taken
vp
,
fed
,
and
cloathed
,
will
loue
him
that
doth
thus
feede
and
clothe
him
:
but
if
hee
receiued
no
more
of
that
man
then
of
another
,
he
would
like
him
and
loue
him
no
better
then
another
:
euen
so
it
is
with
the
wicked
;
if
their
bellics
be
filled
,
their
barnes
stuffed
,
and
they
haue
their
hearts
desire
,
they
loue
God
indeede
,
but
onely
for
their
belly
and
their
barnes
.
Thus
did
Saul
loue
God
for
his
kingdom
;
Achitophel
for
his
promotion
;
Iudas
for
his
place
of
Apostleship
:
but
what
became
of
their
loue
?
Saul
a
little
afflicted
,
forsooke
God
;
Achitophel
somewhat
crossed
in
his
deuices
and
disappointed
of
his
hopes
,
hanged
himselfe
;
and
Iudas
for
gaine
betraied
Christ
.
Some
experience
of
this
wee
may
see
among
vs
:
Courtiers
will
be
professors
,
and
Schollers
of
ripe
wits
will
be
religious
,
if
that
Courtiers
may
become
Counsellors
,
and
Schollers
may
be
preferred
to
the
chiefest
places
:
but
if
promotion
come
not
,
then
is
their
profession
forsaken
,
and
their
religion
laid
aside
:
and
yet
that
is
not
all
,
for
either
they
waxe
prophane
in
their
liues
,
or
hereticall
in
their
opinions
.
Doe
the
children
of
God
loue
on
this
manner
?
No
,
the
holy
Ghost
which
they
haue
receiued
in
effectuall
manner
,
doth
shed
the
seede
of
loue
in
their
hearts
,
and
doth
Rom.
5.
worke
in
them
a
speciall
liking
of
his
goodnesse
and
of
his
holinesse
,
so
that
they
loue
him
not
for
Psal.
116.
1.
his
blessings
alone
,
but
chiefly
for
himselfe
:
as
the
naturall
childe
loueth
his
father
naturally
,
and
though
his
father
beate
him
,
yet
he
beareth
it
,
and
still
loueth
him
.
They
haue
powred
and
infused
2.
Pet.
1.
2.
3.
4.
into
them
a
godly
nature
,
so
that
they
doe
freelie
loue
God
their
father
:
and
though
he
afflict
them
,
or
crosse
them
in
their
desires
,
yet
they
loue
him
,
and
in
loue
performe
their
obedience
vnto
him
continually
.
Therefore
Iob
saith
,
Though
hee
kill
Iob
13.
me
,
yet
will
I
trust
in
him
.
And
this
is
the
third
mark
or
rule
whereby
to
proue
and
trie
ourselues
.
The
last
rule
is
in
considering
the
effect
of
Gods
mercies
receiued
.
For
herein
doe
the
wicked
shew
their
wickednes
two
waies
.
First
on
the
right
hand
,
the
mercies
of
God
do
worke
in
them
a
wonderfull
contentation
,
but
not
such
as
causeth
them
to
returne
the
glory
vnto
God
,
but
rather
to
ascribe
it
vnto
themselues
:
for
the
graces
of
God
doe
puffe
them
vp
,
&
make
them
conceited
in
themselues
.
Hereof
there
ariseth
a
great
securitie
,
which
bringeth
first
neglect
,
and
after
contempt
of
all
good
meanes
.
On
the
left
hand
others
offend
,
being
neuer
pleased
nor
contented
with
that
they
haue
:
nay
indeed
forgetting
,
or
lightly
esteeming
that
they
haue
,
and
still
desiring
new
.
These
men
besides
that
they
are
vnthankful
,
they
doe
also
murmure
&
grudge
against
God
,
and
are
neuer
pleased
with
him
.
Betweene
these
two
doe
the
children
of
God
hold
a
middle
and
euen
course
,
and
therefore
we
shall
see
these
things
in
them
.
First
a
sight
and
acknowledgement
of
their
wants
,
which
cause
them
.
to
long
for
the
sincere
milke
of
the
word
,
that
thereby
their
wants
may
be
supplied
and
their
graces
increased
:
and
so
farre
are
they
from
being
lifted
vp
with
pride
,
that
they
reioyce
when
their
pride
may
be
pulled
downe
,
whether
by
rebukes
,
or
threatnings
,
or
corrections
from
the
Lord
.
For
they
know
that
if
Paul
needed
meanes
of
humbling
,
(
2.
Cor.
12.
)
much
more
doe
they
.
Besides
,
as
they
desire
the
word
,
so
they
waite
vntill
it
please
the
Lord
to
worke
further
in
them
thereby
:
and
this
waiting
is
as
earnest
as
theirs
,
who
hauing
watched
all
night
,
do
waite
and
look
for
the
dawning
of
the
day
.
Secondly
,
as
they
see
their
wants
,
so
doe
they
Psal.
119.
10.
also
see
the
graces
they
haue
receiued
,
and
are
for
that
time
well
apaid
and
contented
therewith
:
and
therefore
as
their
wants
doe
humble
them
,
so
Gods
graces
doe
comfort
them
:
and
as
their
wants
do
call
vpon
them
to
seek
more
,
so
the
gifts
they
haue
prouoke
them
to
bee
thankfull
for
that
they
haue
receiued
.
And
thus
much
for
the
last
rule
of
trial
.
These
forenamed
properties
whosoeuer
can
finde
in
himself
,
he
may
bee
assured
that
the
spirit
hath
wrought
in
him
so
effectually
,
as
that
it
shall
neuer
be
taken
from
him
.
But
what
then
?
may
such
cast
off
all
care
?
No
,
the
Apostle
saith
vnto
such
,
Quench
not
the
spirit
.
And
not
without
cause
:
for
though
the
spirit
it selfe
can
neuer
be
vtterly
taken
from
them
,
yet
doubtlesse
if
pride
,
security
,
or
any
other
sinne
begin
to
take
place
in
them
,
the
graces
of
the
spirit
may
decay
,
and
their
cleere
vnderstanding
,
and
comfortable
feelings
may
be
gone
,
so
that
in
their
own
and
others
iudgements
,
the
spirit
may
seem
to
be
quite
extinguished
.
Neither
must
this
seeme
strange
:
for
if
the
Image
of
God
which
was
more
perfectly
placed
in
Adam
,
might
bee
quite
lost
,
then
no
maruell
if
the
graces
of
the
spirit
bee
drowned
in
vs
for
a
time
.
The
Galathians
were
truly
regenerated
,
and
had
receiued
Christ
into
their
hearts
:
yet
their
graces
were
so
choked
and
quenched
,
that
hee
was
as
it
were
without
fashion
or
forme
:
so
Galath.
4.
19.
that
the
Apostle
did
as
it
were
trauell
againe
,
vntill
Christ
was
fashioned
anew
in
them
.
Dauid
also
vpon
the
committing
of
his
sinne
was
brought
vnto
that
case
,
that
he
praied
God
to
create
in
him
Psal.
51.
a
new
spirit
.
What
,
was
the
spirit
quite
gone
?
No
,
for
by
and
by
after
he
praieth
that
God
would
not
take
his
holy
spirit
from
him
:
but
the
graces
thereof
were
wonderfully
decaied
,
and
therefore
he
desireth
that
they
might
be
renued
.
But
that
none
may
abuse
this
doctrine
,
let
vs
consider
what
punishments
doe
follow
vpon
the
Euils
that
follow
vpon
quenching
of
the
spirit
.
quenching
of
the
spirit
in
this
sort
.
First
of
all
wee
must
know
,
that
though
the
spirit
be
not
gotten
by
our
labour
,
yet
that
is
required
for
the
obtaining
of
it
,
and
it
must
cost
vs
much
paines
ere
we
can
get
it
into
our
hearts
:
all
which
seemeth
to
be
lost
when
the
graces
of
the
spirit
are
withered
.
Secondly
,
all
that
peace
and
ioy
,
before
spoken
of
,
is
gone
,
with
how
great
griefe
and
woe
they
know
that
in
any
measure
haue
tasted
of
it
.
Thirdly
,
for
that
time
they
haue
no
heart
to
do
good
,
but
are
made
vnprofitable
burdens
to
the
earth
.
Moreouer
,
such
are
in
danger
of
falling
into
reprochfull
euils
,
and
so
to
procure
the
sharp
correcting
hand
of
God
vpon
themselues
,
who
hath
said
,
that
though
hee
will
not
take
his
mercies
vtterlie
from
his
children
,
yet
hee
will
visite
their
sinnes
with
the
rod
,
and
their
iniquities
with
scourges
:
as
he
dealt
with
Dauid
.
Last
of
all
,
when
the
graces
of
the
spirit
of
God
are
once
decaied
,
they
cannot
bee
repaired
but
with
very
much
sorrow
:
for
what
a
griefe
will
it
be
to
call
to
minde
our
former
transgressions
;
to
aggrauate
them
by
all
circumstances
,
to
apply
the
terrible
threatnings
of
the
law
to
our
stonie
harts
,
and
the
like
?
The
consideration
of
all
which
discommodities
,
should
cause
vs
to
beware
how
we
quench
the
spirit
.
Yet
here
is
matter
of
comfort
also
:
for
though
wee
may
suffer
a
great
decay
of
Gods
graces
,
yet
by
the
rod
or
by
the
word
,
or
by
both
,
they
shall
be
renued
in
vs
againe
.
Of
murmuring
in
the
time
of
affliction
.
MAny
men
hearing
of
the
often
murmurings
of
the
Israelites
,
doe
iudge
them
the
worst
people
vnder
the
Sunne
:
but
such
doe
little
consider
,
either
the
temptations
whereby
they
were
prouoked
to
murmure
,
or
the
corruption
of
their
owne
hearts
,
which
will
as
bitterly
murmure
vpon
lesse
occasion
.
For
albeit
they
were
an
obstinate
and
stiffe-necked
people
,
yet
herein
they
were
vehemently
tempted
,
that
they
came
from
plenty
in
Egypt
,
to
scarsitie
in
the
wildernesse
,
hauing
neither
meate
nor
drinke
for
all
that
multitude
,
being
sixe
hundred
thousand
men
,
besides
women
and
children
.
Wherefore
let
vs
cease
to
wonder
at
this
people
,
and
in
them
see
our
owne
corruption
.
For
doe
not
many
amongst
vs
,
beholding
the
abundance
which
the
Lord
hath
bestowed
vpon
Magistrates
or
Ministers
for
the
discharge
of
their
duties
,
doe
they
not
(
I
say
)
rather
murmure
at
it
,
then
shew
themselues
thankfull
for
troubles
that
they
are
freed
from
,
and
for
sufficiencie
that
the
Lord
hath
giuen
them
to
liue
vpon
?
True
it
is
,
that
notwithstanding
the
greatnes
of
this
peoples
temptation
,
their
sinne
was
very
hainous
;
for
Gods
mercies
had
been
wonderfull
towards
them
euen
immediatly
before
,
and
that
the
vnthankfullest
of
them
had
been
driuen
to
confesse
:
yet
did
they
wish
to
returne
to
their
former
Psal.
106.
bondage
,
rather
then
to
bee
brought
to
such
straits
:
but
notwithstanding
the
grieuousnes
of
this
their
sinne
,
many
now
adaies
come
nothing
behinde
them
:
for
their
eyes
are
so
vpon
their
wants
,
that
the
want
of
one
thing
which
they
do
desire
,
though
it
be
but
small
,
doth
more
disquiet
them
,
then
manifold
blessings
doe
comfort
them
,
to
make
them
thankfull
.
But
this
discontentment
wee
must
be
armed
against
:
which
we
shall
be
,
if
wee
can
receiue
the
fauour
of
God
for
it selfe
,
though
it
come
alone
,
yea
though
trouble
doe
come
therewith
:
for
hauing
it
,
wee
haue
all
things
,
and
wanting
it
,
wee
haue
nothing
.
Againe
,
if
wee
haue
it
,
no
miserie
can
make
vs
miserable
:
and
if
wee
haue
it
not
,
in
greatest
prosperitie
we
are
most
miserable
.
But
the
Israelites
here
dealt
after
a
cleane
contrarie
manner
:
for
the
want
of
bread
in
the
wildernesse
,
being
but
for
their
bodies
,
did
make
them
to
despise
their
great
and
wonderfull
deliuerance
out
of
Egypt
,
which
was
vnto
them
a
signe
of
their
spirituall
deliuerance
.
And
this
is
the
nature
of
all
worldlings
;
they
had
rather
forgo
many
spirituall
benefits
,
then
one
corporall
commoditie
:
they
grieue
more
at
the
losing
,
and
reioyce
more
at
the
hauing
of
wealth
,
then
of
godlinesse
.
But
to
returne
to
the
point
in
hand
,
sith
murmuring
is
so
great
a
sinne
,
it
shall
be
profitable
to
consider
of
some
remedies
against
it
.
Remedies
against
murmuring
.
Now
for
as
much
as
impatiencie
proceedeth
from
infidelitie
,
the
remedie
thereof
must
bee
fetched
from
faith
in
Gods
mercies
,
in
the
merits
of
Christ
,
in
the
hope
of
the
resurrection
,
and
in
Gods
fatherly
prouidence
.
First
(
I
say
)
Gods
rich
mercie
and
fauourable
dealing
with
vs
,
being
duly
considered
,
cannot
but
worke
in
vs
patience
:
for
seeing
that
the
Lord
forbeareth
vs
,
and
that
when
for
the
ripenes
of
our
sinnes
he
might
confound
vs
,
he
doth
rather
heape
blessings
vpon
vs
,
this
cannot
but
bridle
vs
from
murmuring
,
though
all
things
fall
not
out
according
to
our
hearts
desire
.
Especially
seeing
that
the
Lord
will
deale
with
vs
still
as
hee
did
with
the
Israelites
,
that
when
ordinarie
meanes
failed
,
had
extraordinary
prouision
made
for
them
;
the
cloudes
giuing
them
bread
,
and
the
rock
water
,
to
teach
vs
that
man
liueth
not
by
bread
only
(
as
Moses
applieth
it
,
Deut.
8.
)
but
by
the
word
of
God
.
A
second
remedie
is
,
to
haue
a
liuely
faith
in
the
worke
of
our
redemption
,
to
wit
,
the
remission
of
our
sinnes
,
the
imputation
of
Christ
his
righteousnes
,
and
inherent
sanctification
.
First
then
if
we
can
stedfastly
beleeue
that
God
for
Christ
his
sake
hath
freely
forgiuen
vs
all
our
sinnes
,
and
giuen
his
sonne
,
that
in
him
we
might
be
blessed
,
we
cannot
but
be
assured
,
that
with
him
Rom.
8.
he
will
giue
vs
all
things
.
For
seeing
sin
,
which
is
the
cause
of
all
miserie
,
is
taken
from
vs
,
wee
may
bee
sure
that
no
crosse
shall
euer
hurt
vs
.
Againe
,
if
wee
could
beleeue
that
as
God
doth
lay
our
sins
vpon
Christ
,
so
he
doth
impute
his
righteousnes
to
vs
,
how
should
we
doubt
of
food
or
raiment
,
&
c
?
For
by
this
meanes
he
is
made
our
mercifull
and
louing
father
,
who
is
for
power
,
able
,
and
for
will
,
readie
to
helpe
vs
in
all
extremities
.
And
thus
doth
he
abide
for
euer
,
and
is
neuer
changed
.
To
these
two
former
,
must
bee
added
the
second
part
of
our
redemption
,
namely
,
the
sanctification
of
the
spirit
,
which
if
we
feele
in
our selues
,
may
bee
a
great
helpe
vnto
vs
against
impatiencie
:
for
it
is
a
greater
thing
to
sanctifie
a
sinner
,
then
to
worke
wonders
in
nature
.
Therefore
if
we
can
beleeue
in
our
hearts
that
God
is
able
to
make
of
sinfull
and
wicked
men
,
iust
and
righteous
,
of
whoremongers
,
chast
persons
,
&c.
and
that
he
is
able
and
willing
to
deliuer
vs
from
all
our
corruptions
,
be
they
neuer
so
strong
by
nature
or
custome
;
if
,
I
say
,
we
can
giue
credit
vnto
this
,
why
should
we
euer
doubt
that
he
will
faile
vs
in
outward
things
?
Further
,
if
we
can
beleeue
that
God
hath
prepared
a
kingdome
for
vs
,
and
that
he
will
raise
vs
vp
at
the
last
day
in
body
and
soule
to
enioy
the
same
;
how
can
we
but
be
assured
that
he
will
giue
vs
lesser
matters
,
euen
the
things
of
this
life
?
Another
thing
to
stay
our
hearts
vpon
when
murmuring
doth
assaile
vs
,
is
faith
in
Gods
prouidence
;
which
is
either
generall
or
particular
.
The
generall
prouidence
of
God
must
be
considered
,
first
in
the
creation
of
all
things
:
secondly
in
the
preseruation
of
them
.
Doe
wee
then
beleeue
that
the
Lord
made
all
things
of
nothing
,
and
shall
we
doubt
of
his
abilitie
to
prouide
for
vs
?
When
God
created
light
before
the
Sun
,
the
Moone
,
or
the
Stars
:
and
caused
grasse
Gen.
1.
3.
to
grow
vpon
the
earth
,
before
there
was
either
raine
or
dew
to
water
it
,
hee
did
thereby
teach
vs
:
first
,
that
we
should
not
put
too
much
trust
in
them
whilest
we
haue
them
:
and
againe
,
that
rather
then
we
should
suffer
hurt
by
the
want
of
light
,
grasse
,
or
other
such
things
,
the
Lord
both
could
and
would
prouide
for
vs
without
them
.
Yet
now
if
we
should
not
haue
the
Sun
,
wee
would
think
that
light
were
taken
from
vs
:
and
if
we
wanted
raine
,
wee
would
soone
thinke
wee
should
neither
haue
grasse
,
nor
corne
:
but
the
Lord
hath
ordained
these
meanes
to
serue
his
prouidence
,
not
for
himselfe
,
for
without
them
he
can
easily
help
vs
,
but
for
our
weaknes
,
who
otherwise
could
not
easily
bee
assured
of
his
goodnesse
.
Secondly
,
we
must
beleeue
that
God
preserueth
all
:
so
that
a
sparrow
doth
not
fall
to
the
ground
Matth.
10.
without
his
prouidence
,
and
he
hath
a
great
care
of
beasts
,
and
fowles
:
doth
the
Lord
prouide
for
these
,
Matth.
6.
and
will
hee
not
prouide
for
man
,
for
whom
these
were
made
,
and
are
preserued
?
Hereunto
we
must
ioyne
the
particular
prouidence
of
God
:
Hath
he
made
our
bodies
,
and
will
he
not
clothe
vs
?
hath
he
giuen
vs
life
,
and
will
he
not
minister
vnto
vs
foode
for
the
sustaining
thereof
?
Hee
could
prouide
for
the
Israelites
in
the
barren
wildernesse
fortie
yeeres
together
:
yea
hee
could
preserue
Moses
and
Elias
fortie
daies
without
any
meate
at
all
:
which
euidently
proueth
that
Gods
blessing
is
all
in
all
,
whether
there
be
meanes
or
no
meanes
.
Dauid
obserued
by
experience
that
the
righteous
seed
of
the
righteous
was
neuer
forsaken
,
nor
begged
Psal.
37.
their
bread
:
and
if
wee
could
bee
righteous
as
then
many
were
,
wee
should
finde
the
same
true
in
our
owne
experience
as
he
did
.
These
things
well
considered
,
will
worke
in
vs
a
patient
minde
,
the
properties
whereof
are
,
First
to
be
contented
with
whatsoeuer
the
Lord
Properties
of
a
patient
mind
.
Philip.
4.
11.
sendeth
,
alwaies
acknowledging
godlinesse
to
bee
great
riches
:
for
wee
ought
not
to
seeke
great
matters
,
nor
suffer
our
desires
to
be
carried
after
high
things
:
for
this
did
the
Prophet
Ieremie
rebuke
in
Ieremy
45.
4.
Baruck
.
And
Christ
would
haue
vs
to
pray
only
for
our
daily
bread
:
which
also
was
Iacobs
prayer
,
that
Gen.
28.
he
might
haue
food
and
raiment
,
wherewith
the
Apostle
would
haue
vs
to
be
content
.
Let
vs
first
seek
the
1.
Tim.
6.
kingdome
of
heauen
,
&c.
and
then
,
if
the
Lord
giue
plentie
,
let
vs
be
more
thankfull
and
seruiceable
:
if
not
,
his
fauour
is
sufficient
of
it self
,
and
wee
shall
be
Psalm.
4.
more
comfortable
with
a
little
,
then
others
are
in
great
abundance
without
that
.
But
if
wee
cannot
rest
in
the
fauour
of
God
,
though
wee
want
these
outward
things
,
it
is
certain
we
do
not
truly
esteem
it
,
neither
haue
wee
at
that
time
any
comfortable
assurance
of
the
remission
of
our
sinnes
.
The
second
propertie
of
a
patient
minde
is
,
simply
to
giue
vp
it self
vnto
God
,
and
to
commit
it self
into
his
hand
,
waiting
at
all
times
for
help
from
him
,
who
only
is
the
author
of
al
goodnes
,
yet
neither
prescribing
the
meanes
,
nor
appointing
the
time
,
nor
in
any
case
indenting
with
him
:
for
the
Lord
will
haue
the
disposition
of
his
mercies
free
vnto
himself
,
to
giue
and
bestow
when
and
where
,
and
ho●
it
pleaseth
him
,
and
as
it
may
most
make
for
his
glorie
:
and
therefore
wee
must
wholly
resigne
vp
ou●
selues
vnto
him
.
Which
if
we
can
doe
,
so
mercifully
doth
God
vse
to
deale
,
that
when
wee
least
desire
outward
things
,
then
we
shall
haue
them
:
and
when
we
freely
giue
them
vp
to
him
,
he
will
giue
them
to
vs
againe
.
Abraham
gaue
vnto
the
Lord
Isaac
his
son
,
which
when
the
Lord
did
behold
,
hee
quickly
gaue
him
his
sonne
againe
:
and
so
will
he
deale
with
vs
still
.
The
readiest
way
to
retaine
life
,
goods
,
&c.
is
to
yeeld
them
vp
wholly
into
Gods
hands
:
not
with
this
condition
,
that
he
should
giue
them
to
vs
againe
,
(
for
that
were
to
mock
the
Lord
)
but
without
all
care
to
haue
them
,
we
must
giue
them
to
him
,
being
heartily
well
content
for
his
glorie
to
forgoe
them
,
and
then
if
they
be
good
for
vs
,
we
shall
receiue
them
againe
:
if
not
,
we
shall
receiue
some
spirituall
grace
,
which
shall
better
supplie
the
want
of
them
.
Yea
the
infinite
wisedom
and
mercy
of
God
doth
wonderfully
appeare
herein
,
that
sometimes
he
keepeth
vs
long
without
these
things
,
because
that
if
we
had
them
,
he
seeth
that
we
would
abuse
them
,
and
preferre
them
before
spirituall
blessings
.
And
sometime
the
Lord
,
seeing
our
small
regard
of
spirituall
things
,
will
by
the
want
of
these
outward
things
,
bring
vs
to
make
greater
account
of
them
,
that
when
we
can
well
want
the
one
,
and
highly
esteeme
the
other
,
we
may
haue
both
together
.
FINIS
.