IEREM
.
17.
9.
10.
The
heart
is
deceitfull
aboue
all
things
,
and
euill
,
who
can
know
it
?
I
the
Lord
search
the
heart
and
try
the
reines
,
that
I
may
giue
to
euery
one
according
to
his
waies
according
to
the
fruit
of
his
workes
.
CHAP.
I.
The
Text
opened
;
A
preparation
to
the
treatise
following
,
shewing
the
originall
of
the
hearts
deceitfulnesse
,
the
difficultie
,
and
yet
the
meanes
of
knowing
it
.
THE
prophet
hauing
grieuously
Coher
.
menaced
the
Iewes
in
the
beginning
of
this
Chapter
;
because
he
saw
,
how
much
they
bore
themselues
out
against
these
threatnings
,
vpon
hope
of
the
Aegyptian
his
helpe
;
therefore
Psal
.
3
4.
in
the
fifth
verse
hee
curseth
all
such
,
as
rely
vpon
man
,
and
make
flesh
their
arme
,
contrarily
blessing
such
,
as
in
their
dangers
shroud
and
shelter
themselues
vnder
the
wing
of
the
Almighty
.
But
heere
the
Iewes
hauing
made
a
couenant
with
hell
and
death
,
would
be
ready
to
obiect
against
the
prophet
;
what
then
is
all
this
threatning
to
vs
?
Wee
are
none
of
those
that
withdraw
their
hearts
from
God
.
Vse
of
meanes
doth
not
preiudice
trust
in
God
.
Trust
in
God
as
it
cannot
stand
with
trust
in
meanes
;
so
neither
without
vse
of
meanes
when
they
may
be
had
.
Wee
repose
our selues
on
God
as
much
as
thy selfe
,
or
any
else
:
and
we
repaire
to
the
second
causes
,
only
as
seruiceable
,
and
subordinate
to
the
first
.
Therefore
as
the
sparrow
by
wandring
,
Pro
.
26.
2.
and
the
swallow
by
fleeing
escape
,
so
this
thy
causelesse
curse
shall
not
come
:
neither
are
we
such
children
to
be
skarred
with
bugs-words
.
The
prophet
therefore
in
this
verse
preuenteth
this
obiection
,
and
keepeth
them
from
this
starting
hole
,
saying
,
The
heart
is
deceitfull
,
as
if
he
should
say
:
Flatter
not
your selues
in
a
vaine
conceit
,
that
you
with-drawe
not
your
heart
from
God
,
and
so
God
will
not
with-drawe
his
from
you
.
Nothing
more
easy
than
for
a
man
to
deceiue
himselfe
:
for
the
heart
by
reason
of
the
great
wickednesse
thereof
,
is
a
bottom-lesse
and
vnsearchable
gulfe
of
guile
;
in
so
much
as
none
can
know
,
not
only
anothers
,
but
not
his
owne
heart
,
The
Lord
only
hath
reserued
this
as
a
prerogatiue
royall
to
himselfe
,
exactly
to
know
the
depth
of
our
hearts
:
that
so
,
though
men
conceiuing
well
of
themselues
,
may
conceiue
amisse
of
God
,
as
one
that
by
his
doings
will
not
iustifie
the
prophets
sayings
;
yet
hee
iudging
of
men
according
to
the
secret
disposition
and
constitution
of
their
hearts
,
may
deale
with
them
accordingly
,
blessing
those
that
in
truth
do
trust
in
him
,
but
cursing
such
as
with-drawe
from
him
,
though
not
their
tongues
,
yet
their
hearts
.
This
is
the
order
and
generall
purpose
of
the
wordes
.
They
containe
in
them
a
proposition
concerning
Resolution
and
sence
.
the
hearts
deceitfulnesse
.
Heere
two
things
are
to
be
considered
:
what
is
meant
by
heart
,
what
by
deceitfull
.
By
heart
,
mans
heart
is
meant
,
as
appeareth
by
the
context
.
And
now
because
mans
heart
is
one
of
the
principall
seats
of
the
soule
of
man
,
therefore
by
a
Metonymy
of
the
subiect
,
it
is
vsually
in
the
Scripture
put
sometimes
for
the
whole
soule
,
sometimes
(
and
that
more
frequently
)
for
such
speciall
faculties
in
the
soule
,
as
more
specially
belong
to
the
heart
,
as
the
will
and
affections
.
But
heere
it
is
to
bee
taken
for
the
whole
soule
and
all
the
parts
thereof
,
the
vnderstanding
,
the
will
,
the
affections
:
for
all
are
deceitfull
.
The
word
deceitfull
is
significant
in
the
Hebrew
,
Gnacob
.
comming
of
a
verbe
which
signifieth
to
supplant
,
as
runners
in
the
race
vse
to
do
;
and
from
this
word
had
Iakob
his
name
,
because
he
caught
Esau
by
the
heele
when
he
was
comming
forth
of
the
wombe
:
So
doe
our
hearts
cunningly
,
as
it
were
,
trip
our
Gen.
27.
36.
heele
,
when
wee
are
to
runne
the
race
which
is
set
before
vs.
Though
heere
also
that
reason
of
the
name
which
Esau
falsely
gaue
to
Iakob
,
may
truely
agree
to
our
hearts
,
well
may
they
be
called
Iakobs
,
because
they
cozen
many
,
and
doe
their
indeuour
to
cozen
all
of
Gods
blessing
and
the
heauenly
inheritance
.
But
it
may
be
asked
,
Is
this
deceitfulnesse
giuen
vnto
all
men
indifferently
,
or
only
to
some
?
Answ
.
To
all
,
saue
Christ
,
in
whose
mouth
(
and
so
heart
)
was
found
no
guile
.
By
nature
all
our
hearts
are
a
like
,
And
the
change
that
grace
makes
in
this
life
is
not
such
,
but
that
in
some
sort
,
the
heart
of
the
best
may
still
be
said
to
be
deceitfull
.
Christ
indeed
giues
Nathanael
this
praise
,
that
there
was
no
guile
in
his
heart
,
and
Dauid
saies
the
like
of
euery
iustified
Psal
.
32
2.
man
:
but
this
is
true
only
of
the
spirit
,
of
the
new
,
or
young
man
that
is
created
by
God
in
the
regenerate
,
and
not
of
the
flesh
,
that
olde
man
,
an
olde
foxe
indeed
,
that
by
reason
of
his
age
is
often
too
hard
for
the
yong
man
:
for
youth
is
but
simple
in
regard
of
old
age
;
Howbeit
as
yong
men
grow
still
to
further
perfection
,
and
are
on
the
increasing
hand
,
whereas
old
men
decrease
,
till
at
length
age
brings
dotage
:
so
heere
the
craft
of
this
old
man
is
daily
weakened
,
the
rather
for
those
many
wounds
which
the
stronger
yong
mans
arme
giues
him
in
the
braine
,
whereas
the
spirituall
wisdome
of
the
yongman
increaseth
daily
.
Thus
then
we
interpret
these
words
of
the
prophet
,
The
heart
of
man
is
deceitfull
,
euen
the
whole
heart
of
the
wicked
,
because
it
is
wholly
flesh
,
and
part
of
the
heart
of
the
godly
,
namely
the
vnregenerate
and
fleshly
part
.
The
heart
of
the
wicked
is
deceitfull
with
a
full
,
strong
,
and
reigning
deceitfulnesse
,
the
deceitfulnesse
that
is
in
the
heart
of
the
godly
is
weaker
,
as
being
discerned
of
them
,
and
strouen
against
by
them
,
The
heart
of
the
wicked
shewes
it
deceitfulnesse
in
the
whole
course
of
their
liues
,
The
godly
only
in
some
particuler
actions
.
As
it
is
said
of
Dauid
he
was
vpright
in
all
things
,
saue
only
in
the
matter
of
Vriah
,
The
generall
current
of
his
life
was
free
from
deceitfulnesse
,
though
not
the
perticuler
action
;
Contrarily
the
heart
of
the
wicked
may
be
vpright
in
some
particular
actions
,
as
Abimelechs
in
the
taking
of
Sarah
.
I
know
saith
God
thou
hast
done
this
in
the
vprightnesse
Gen.
20.
6.
of
thy
heart
:
yet
not
in
the
maine
of
their
liues
.
This
is
proper
only
to
the
godly
that
they
are
vpright
in
their
way
,
that
is
the
constant
tenor
of
Psal
.
119.
2.
their
conuersation
.
Now
this
deceitfulnesse
heere
giuen
to
the
heart
,
is
set
forth
,
First
,
by
the
greatnesse
of
it
:
aboue
all
things
.
Secondly
,
by
the
cause
of
it
:
and
euill
.
Thirdly
,
by
the
vnsearchablenesse
of
it
,
such
that
none
can
know
it
,
figured
with
an
interrogation
who
can
know
it
?
that
is
none
of
himselfe
by
his
owne
mother
wit
,
without
a
higher
and
clearer
light
.
To
begin
first
with
the
deceitfulnesse
of
the
heart
,
The
originall
of
the
hearts
deceitfulnesse
.
and
then
to
come
to
the
illustrations
of
it
afterward
;
It
may
be
asked
for
the
better
vnderstanding
thereof
,
How
comes
this
deceitfulnesse
into
the
heart
?
Is
not
the
heart
Gods
creature
?
and
did
he
not
make
it
simple
,
plaine
,
and
true
?
whence
then
this
fraude
?
Lord
thou
sowedst
in
this
field
of
mans
heart
the
good
corne
of
faith
,
truth
,
sincerity
?
whence
then
these
tares
?
Salomon
tels
vs
,
Eccles
.
7.
31.
God
made
man
righteous
:
but
they
haue
sought
out
many
inuentions
:
for
howsoeuer
these
inuentions
and
deceits
(
as
Moses
sheweth
Gen.
3.
)
were
first
forged
in
the
Deuils
braine
,
&
came
out
of
his
shop
;
yet
because
they
were
so
readily
apprehended
,
&
as
it
were
bought
vp
so
fast
by
our
first
parents
,
therefore
Salomon
ascribes
them
to
man
.
So
that
howsoeuer
heere
also
the
question
concerning
these
tares
,
yea
thistles
of
treachery
,
and
a
perfidiousnesse
in
our
hearts
may
truly
be
answered
with
that
in
the
Gospell
.
The
enuious
man
hath
sowen
them
;
yet
withall
it
may
iustly
be
said
,
because
the
ground
did
so
open
hir
mouth
for
them
,
that
the
field
it selfe
did
bring
them
forth
.
If
at
the
first
,
when
as
this
field
was
as
the
pleasant
Eden
of
God
;
how
much
more
now
,
when
,
hauing
the
salt
as
it
were
of
Gods
curse
sowen
vpon
it
,
it
is
become
as
a
barren
wildernesse
?
If
Adam
and
Eue
might
bee
charged
as
the
first
fathers
,
and
founders
of
those
deceitfull
inuentions
suggested
by
Sathan
,
because
of
their
ready
,
how
much
more
wee
,
because
of
our
greedy
apprehension
of
them
,
whereby
wee
drinke
them
in
as
the
fish
doth
water
?
If
they
for
willing
Iob
.
15.
16.
consenting
to
,
how
much
more
wee
,
for
wilfull
conspiring
with
the
deuill
?
So
that
,
whatsoeuer
the
Scriptures
shall
tell
vs
concerning
the
tempters
wiles
,
wee
may
safely
draw
it
hither
,
and
apply
it
to
our selues
,
partners
,
and
practizers
with
Sathan
in
his
stratagems
against
our
owne
soules
.
Wee
see
then
the
rocke
,
whereout
this
deceitfulnesse
The
difficulty
of
finding
out
this
deceitfulnesse
.
was
hewen
.
A
pigge
it
is
of
our
owne
sowe
,
a
flower
(
weede
rather
)
of
our
owne
garden
.
It
remaineth
,
that
,
more
particularly
,
wee
should
see
what
it
is
,
wherein
it
consists
,
and
shewes
it selfe
.
A
labour
surely
full
of
difficultie
.
For
as
the
woman
of
Samaria
said
of
her
Well
to
Christ
,
The
Well
is
deepe
,
and
thou
hast
no
pitcher
,
the
same
may
wee
say
Ioh
.
4.
to
our selues
of
this
pit
,
this
puddle
,
this
den
,
this
dungeon
.
It
is
very
both
darke
,
and
deepe
.
Who
can
see
it
?
who
can
sound
it
?
And
alas
where
are
our
buckets
to
empty
it
?
Who
hath
not
cause
to
complaine
with
St.
Austen
,
Iust
cause
haue
I
to
bewaile
Confess
.
lib
.
10.
cap
.
32.
sunt
ista
plangen●iae
tenebrae
,
in
quiqus
me
later
facultas
mea
qua
in
me
est
,
vt
animus
m●us
de
viribus
suis
ipse
s●
interrogans
non
facile
sibi
cr●d●ndum
exis●imet
,
quia
&
quod
inest
pler●mque
occultum
est
nisi
experentia
manif●stetur
.
that
darknesse
,
in
which
that
power
that
is
within
me
,
is
hid
from
me
;
so
that
my
soule
asking
it selfe
concerning
it
owne
strength
,
cannot
safely
beleeue
it selfe
;
because
euen
that
which
indeede
is
in
vs
,
is
kept
secret
from
vs
,
till
experience
manifest
it
?
O
ye
many
blind
corners
,
the
secret
turnings
and
windings
,
the
perplex
labyrinthes
,
the
close
lurking-holes
that
are
heere
!
who
would
thinke
that
within
the
compasse
of
so
small
a
piece
of
flesh
,
there
should
be
roome
enough
to
harbour
such
swarmes
of
vaine
and
vile
thoughts
,
desires
,
affections
;
and
that
farre
more
secretly
from
being
espied
by
vs
,
than
the
largest
and
vastest
Cities
can
doe
any
skouting
naughty
pack
?
Man
is
a
great
deepe
,
whose
very
haires
are
numbred
Confess
.
li
.
4.
ca.
16.
Grande
profundum
est
homo
,
cuius
etiam
capillos
tu
domine
numeratos
habes
.
Et
tamen
capilli
eius
magis
numerabiles
sunt
,
quam
affectus
eius
&
motus
cordis
.
before
thee
O
Lord
.
And
yet
easier
it
is
to
know
the
number
of
his
haires
,
then
of
the
motions
and
affections
of
his
heart
,
as
excellently
Saint
Austen
.
For
as
in
Hercules
monster
still
fresh
heads
,
one
springing
vp
after
the
cutting
off
of
the
other
,
and
as
in
Ezekiels
temple
,
after
the
sight
of
some
abominations
still
moe
:
so
heere
in
this
so
infinite
a
receptacle
of
deceitfull
thoughts
,
one
deceit
succeeding
,
and
pressing
hard
at
the
heeles
of
another
.
Many
inuentions
Ezek
.
8.
6.
13.
said
Salomon
speaking
of
those
at
the
first
,
in
the
heart
only
of
Adam
and
Eue
.
How
then
is
the
number
(
thinke
we
)
increased
since
,
there
being
none
,
whose
braine
or
brest
hath
not
cast
in
his
widowes
mite
at
least
into
the
common
treasury
?
If
this
stinking
riuer
were
so
great
where
first
it
rose
,
how
then
thinke
we
hath
it
inlarged
it selfe
,
being
runne
thus
farre
?
No
marueile
then
if
the
prophet
,
as
it
were
amazed
to
see
such
litters
,
yea
legions
of
deceitfull
diuels
couching
close
in
this
their
stinking
stie
,
crie
out
,
as
heere
wee
heare
him
;
The
heart
is
deceitfull
aboue
all
things
,
who
can
know
it
?
So
mysticall
are
these
hearts
of
ours
.
So
deepe
and
abstruse
are
hir
mysteries
of
deceit
.
Why
then
will
some
say
,
doe
you
trouble
your selfe
in
vaine
?
for
if
none
can
know
this
mysterie
of
iniquity
,
how
then
can
you
know
it
?
how
can
you
make
vs
know
it
?
I
answer
,
though
no
man
know
it
as
of
himselfe
,
The
meanes
to
know
the
the
hearts
deceits
.
Iudg
.
14.
18.
yet
I
the
Lord
know
;
and
if
we
plow
with
his
heyfer
,
we
shall
know
the
darkest
riddles
.
There
is
a
mysterie
of
sin
(
saies
one
)
lying
in
the
foldes
of
our
hearts
,
which
wee
shall
neuer
see
vnlesse
the
spirit
of
God
enter
in
,
and
giue
vs
light
:
for
this
spirit
searcheth
the
deepe
things
of
God
1.
Cor
.
2.
much
more
can
it
search
the
deepnesse
of
Sathan
,
and
of
mans
deceitfull
heart
.
If
then
we
consult
with
the
Lordes
spirit
,
wee
may
learne
of
him
,
what
these
deceits
bee
,
so
far
forth
,
as
hee
hath
reuealed
them
,
in
his
word
;
which
is
a
light
,
whereby
we
may
see
in
this
,
euen
more
then
Aegyptian
darkenesse
.
Therefore
our
Sauiour
counselleth
vs
to
take
the
benefit
of
this
light
,
and
not
to
let
it
stand
vnder
the
bed
,
and
that
vpon
this
grounde
,
for
there
is
nothing
hid
[
namely
in
our
hearts
,
though
neuer
so
closely
]
but
it
shall
be
Mar.
4.
21.
22.
interpreted
.
opened
,
namely
by
the
power
of
the
word
,
most
plainly
.
And
this
Paul
exemplifies
in
his
idiot
,
comming
1.
Cor
.
14.
into
the
Church
assemblies
,
and
in
hearing
the
word
opened
,
seeing
himself
and
his
own
heart
opened
,
and
the
secrets
thereof
discouered
.
Counsel
[
vnderstand
it
of
crafty
counsel
]
is
in
the
heart
of
man
:
Pro
.
20.
5.
interpreted
.
but
a
man
of
vnderstanding
(
vnderstand
it
specially
of
spirituall
vnderstanding
out
of
the
worde
)
will
fetch
it
out
,
saith
Salomon
.
Heere
the
holy
Ghost
maketh
the
wisedome
of
the
word
to
be
a
bucket
,
able
to
bring
vp
the
filthy
mire
out
of
the
deepest
pits
of
deceitfull
hearts
.
And
if
the
wise
man
haue
skill
to
let
down
this
bucket
into
other
mens
hearts
,
and
drawe
it
vp
full
againe
,
much
more
then
into
his
owne
.
Though
then
naturally
wee
are
all
blinde
,
walking
in
the
darke
Cloysters
of
our
hearts
;
yet
,
if
the
Lord
go
before
vs
with
his
torch
,
if
hee
take
vs
,
as
once
Ezechiel
,
into
this
corrupt
temple
(
stable
rather
)
and
lead
vs
a
long
by
his
word
and
spirit
,
wee
shall
then
cleerly
see
the
seuerall
rankes
,
and
orders
of
the
abhominable
deceits
therein
:
for
in
the
word
of
God
there
are
many
wonders
to
be
seene
,
as
Dauid
confesseth
,
in
that
his
prayer
,
Open
mine
Psal
.
119.
18.
eies
O
Lord
,
that
I
may
see
wonders
out
of
thy
law
.
Among
the
which
this
of
our
owne
hearts
vnbowelled
and
anatomized
,
is
not
the
least
.
Indeed
when
our
dead
bodies
are
whole
,
wee
cannot
see
what
is
within
.
They
will
cast
forth
an
euil
sauour
,
and
we
may
see
some
filthinesse
and
deformity
in
them
.
The
which
yet
is
but
sweetnesse
,
and
beauty
to
that
wee
see
,
when
the
body
is
cut
,
opened
,
and
intrals
taken
out
.
Surely
the
noses
and
eies
,
euen
of
some
naturall
men
,
haue
discerned
in
mans
heart
vnopened
,
vnsauoury
nastinesse
,
odious
ouglinesse
.
But
alas
all
that
was
not
enough
to
humble
them
,
neither
was
it
any
thing
to
that
they
might
haue
seene
in
the
heart
broke
vp
by
God
,
the
only
skilfull
anatomizer
thereof
.
Who
,
as
he
seeth
all
things
therein
,
lying
naked
as
in
an
anatomie
,
as
the
Apostle
speaketh
,
Heb
.
4.
13.
so
also
hath
he
laid
it
open
in
his
word
vnto
vs
;
as
in
the
verse
before
,
the
same
Apostle
sheweth
,
The
word
of
God
is
liuely
,
sharper
then
the
Heb
.
4.
13.
interpreted
.
two
edged
sword
,
a
discerner
of
the
thoughts
,
and
secret
intents
of
the
heart
,
neither
is
there
any
creature
,
which
is
not
manifest
in
it
sight
,
namely
of
the
word
before
spoken
of
:
for
so
I
think
,
without
any
violence
offered
to
the
words
,
may
that
text
be
interpreted
.
And
the
word
[
creature
]
I
take
for
the
creature
of
the
heart
,
namely
the
thoughts
and
intents
thereof
before
mentioned
.
That
the
sense
should
be
this
.
The
word
discerneth
the
thoughts
of
our
heart
;
not
some
,
but
all
.
Nothing
is
there
,
that
the
heart
forgeth
,
frameth
,
and
as
it
were
createth
within
it selfe
,
which
this
word
taketh
not
notice
of
.
But
of
this
let
the
learned
iudge
.
Well
then
,
since
the
word
is
that
light
which
shineth
2.
Pet
.
1.
19.
interpreted
.
in
this
darknesse
,
hauing
it
with
vs
,
venter
we
to
descend
downe
into
this
deepe
dungeon
,
and
to
launch
out
into
this
vast
Ocean
,
hauing
this
plummet
to
sound
the
bottome
thereof
.
They
that
goe
Psal
.
107.
23.
downe
into
the
deepes
,
saith
the
prophet
,
they
see
the
workes
and
wonders
of
the
Lord
.
But
they
that
goe
downe
into
this
deepe
are
not
now
like
to
see
any
thing
,
but
the
deepnesse
of
Sathan
,
the
workes
and
wonders
of
the
Diuel
,
the
Liuiathan
that
sporteth
Psal
104
26.
himselfe
in
these
waters
,
or
rather
a
Neptune
triumphing
heere
,
as
in
his
kingdome
:
which
sight
,
though
haply
not
so
pleasing
,
yet
profitable
it
will
be
,
for
to
shame
and
humble
vs
:
for
heere
in
the
word
are
those
cleere
waters
,
which
if
wee
trouble
them
not
,
with
the
mudde
of
our
owne
affections
,
like
the
Elephant
;
cleerely
wee
may
see
our
owne
deformity
.
Here
is
a
glasse
,
wherin
we
may
behold
the
faces
of
our
hearts
,
&
espy
euen
the
smallest
wrinckle
of
deceit
whatsoeuer
.
And
that
not
so
,
as
our
naturall
faces
in
common
glasses
,
where
we
forget
,
as
soone
as
our
eye
is
out
of
the
glasse
,
what
was
the
Iames
1.
fashion
of
our
face
;
but
so
that
still
the
sight
seene
shall
sticke
by
vs
,
presenting
it selfe
to
the
eye
of
our
vnderstanding
.
When
some
cunning
deceitfull
theefe
hath
stollen
ought
from
thee
,
thou
runnest
presently
to
the
cunning
wizard
,
a
worse
theef
,
a
worse
deceiuer
,
to
see
in
his
deceiueable
glasse
,
I
know
not
what
phansie
,
the
theefe
it
should
be
,
that
hath
robbed
thee
.
Loe
thy
heart
,
the
most
crafty
and
cosening
theefe
that
can
be
,
hath
robbed
thee
,
and
doth
daily
filch
from
thee
thy
richest
treasure
.
And
canst
thou
in
thy
little
losse
run
to
the
Diuels
lying
glasse
,
to
finde
out
a
little
theefe
,
and
wilt
thou
not
in
thy
greater
losse
come
to
Gods
true
glasse
,
to
finde
out
the
great
theefe
?
If
thou
thinkest
there
is
no
such
theefe
that
steales
ought
from
thee
,
doe
but
come
hether
to
this
glasse
and
thou
shalt
see
him
,
and
all
the
trickes
and
mysteries
of
his
cony-catching
trade
.
Come
I
say
,
and
see
him
Ioh
.
1.
acting
of
them
.
CHAP.
II
.
Of
the
deceitfulnesse
of
the
heart
in
regard
of
others
.
TAking
then
the
anatomizing
knife
of
the
word
,
and
ripping
vp
the
belly
of
this
monster
,
I
finde
such
an
infinite
number
of
the
veines
of
deceitfulnesse
,
and
those
so
knotty
and
intricately
infolded
together
,
that
hard
it
is
distinctly
,
and
cleerely
to
shew
them
all
.
Neuerthelesse
,
God
assisting
,
wee
shall
doe
our
best
endeauour
.
I
thinke
therefore
that
all
the
deceitfulnesse
of
the
heart
,
discouered
to
vs
in
the
word
,
may
be
reduced
to
these
two
heads
.
First
,
the
deceitfulnesse
,
whereby
we
deceiue
Deceit
of
heart
twofold
.
others
only
:
Secondly
that
,
whereby
also
we
deceiue
our selues
.
The
former
is
not
that
,
which
heere
the
Prophet
1.
Deceiuing
others
only
.
And
it
is
twofold
.
1.
Dissimulation
.
so
much
aimeth
at
.
And
therefore
we
will
not
so
much
insist
vpon
it
.
It
shewes
it selfe
specially
in
two
things
;
in
dissimulation
,
and
simulation
,
in
dissembling
and
concealing
that
which
indeede
is
,
and
in
feigning
,
and
counterfeiting
that
which
indeede
is
not
.
Dissimulation
is
either
of
euill
or
good
.
The
dissembling
of
euill
is
threefold
:
Of
euill
to
1.
Of
Euill
.
bee
done
or
in
doing
:
secondly
,
from
being
done
:
thirdly
already
done
.
The
hearts
deceitfulnesse
in
hiding
that
euill
1.
To
be
done
.
which
shee
purposeth
to
doe
or
is
in
doing
,
is
to
make
faire
euen
of
the
quite
contrary
.
And
therefore
in
hir
witty
wickednesse
,
shee
inuenteth
some
colourable
pretence
to
shadow
hir
malice
and
mischiefe
.
When
Herod
intended
woluishly
to
worrie
Christ
,
he
pretended
yet
religiously
to
worship
him
.
Simeon
and
Leui
cloked
their
purposed
massacre
of
the
Sichemites
,
with
the
conscience
of
circumcision
:
Absalom
his
treason
,
with
the
religion
of
his
vow
:
Ioab
his
perfidiousnesse
to
Abner
,
and
Amaza
with
friendly
words
,
and
siren-like
salutations
:
Ismael
his
murtherous
minde
toward
those
eightie
men
,
with
his
Crocodile
teares
:
Iudas
his
couetousnesse
,
Ier
.
41.
6.
with
a
shew
of
a
liberall
and
mercifull
affection
towards
the
poore
:
and
the
Iewes
their
enuie
against
Christ
,
with
their
dutie
to
Caesar
.
Thinke
ye
that
the
Iewes
cared
for
Caesar
?
No
,
none
so
impatient
of
his
yoke
as
they
:
But
they
had
murtherous
hearts
,
thirsting
for
our
Lords
bloud
;
that
was
the
true
cause
;
and
the
cause
of
their
malicious
heart
was
their
euill
eye
,
that
could
not
indure
the
glorious
brightnesse
of
his
grace
.
But
if
they
should
haue
alleaged
that
,
all
the
world
would
haue
cried
shame
on
them
:
therefore
to
hide
the
odiousnesse
of
their
fact
,
they
set
on
it
the
faire
maske
of
loyaltie
to
Caesar
.
Thus
alwaies
in
the
persecutions
of
Iosephs
coate
.
Gen.
37.
32.
&
39.
16.
Ioseph
,
his
coate
shall
be
brought
forth
,
as
it
was
once
by
his
enuious
brethren
,
that
sold
him
;
by
his
whorish
mistresse
,
that
standered
him
.
Some
one
specious
and
plausible
pretence
or
other
shall
be
deuised
by
the
wicked
,
to
saue
their
credit
in
the
world
.
So
like
rowers
in
the
boate
,
whilest
in
their
pretence
they
looke
one
way
,
in
their
intent
they
go
the
cleane
contrary
.
This
trick
of
deceitfulnesse
the
heart
hath
learned
of
that
arch-master
of
deceites
,
the
Diuell
.
Who
sometimes
will
needes
become
a
Preacher
of
the
truth
,
as
when
he
said
,
These
are
the
seruants
of
the
most
high
God
&c.
Iesus
of
Nazaret
,
I
know
who
thou
art
,
euen
the
holy
one
of
God
:
but
Mark
.
1.
24.
yet
he
then
plotteth
mischiefe
,
thinking
by
one
truth
,
to
conuey
and
wind
into
our
minds
an
hundred
lies
.
Thus
truth
is
made
to
vsher
falshood
:
for
euen
in
those
his
sugred
glozing
words
,
wherin
he
preacheth
Christ
the
Sauior
of
the
world
,
it
is
easy
to
spy
out
war
in
his
hart
,
for
it
is
to
be
marked
,
how
Beza
in
hunc
locum
.
he
calleth
him
Iesus
of
Nazaret
,
thereby
to
nourish
the
error
of
the
multitude
,
that
thought
he
was
borne
there
,
and
so
not
the
Messiah
,
whose
birth
Ioh
.
7.
they
all
knew
ought
to
be
at
Bethlem
.
Iesus
then
,
and
the
holy
one
of
God
are
butter
and
oile
,
as
was
afterward
,
Psal
.
55.
Good
master
thou
regardest
no
mans
person
;
but
Iesus
of
Nazaret
,
that
is
a
sword
,
as
was
afterward
,
Is
it
lawfull
to
giue
tribute
?
And
so
that
which
Salomon
speaketh
of
the
flatterer
,
that
he
spreadeth
a
net
Pro
.
29.
5.
before
his
brothers
feete
,
is
true
in
those
flattering
speaches
.
The
diuel
sometimes
giueth
the
truth
:
indeede
he
doth
but
set
a
snare
to
catch
the
truth
in
.
As
Saul
,
a
good
scholler
in
this
schoole
did
for
Dauid
,
in
giuing
him
Michol
to
wife
:
I
will
giue
him
hir
,
saith
he
,
that
shee
may
be
a
snare
vnto
him
,
and
that
the
1.
Sam
.
18.
21.
hand
of
the
Philistims
may
be
vpon
him
.
Heere
is
a
goodly
show
of
speciall
fauour
and
good
will
,
euen
such
,
as
simple
Dauid
was
in
a
manner
rauished
with
it
,
to
thinke
that
his
meanesse
should
be
honoured
with
so
great
a
marriage
.
But
it
is
but
a
baite
couering
the
hooke
,
honie
,
poyson
.
These
of
all
other
are
the
most
secret
deceits
,
which
are
thus
mantled
and
masked
with
the
disguised
pretences
of
speciall
Nulla
occulti
●res
insidiae
,
quam
hae
quae
latent
in
simulatione
officij
aut
in
aliquo
necessitudin●
nomine
Tull
.
de
amic
.
Pro
.
20.
28.
explained
.
{αβγδ}
.
loue
and
kindnesse
.
And
therefore
Salomon
not
ignorant
heereof
,
when
he
commends
bounty
and
munificence
in
a
prince
,
he
associates
truth
thereto
.
Bountie
and
truth
doe
gard
the
King
,
that
is
to
say
a
true
(
not
a
trecherous
bounty
:
for
there
is
a
false
and
lying
bounty
,
deceiuing
those
on
whom
it
is
bestowed
.
And
as
in
the
prouerbe
there
are
giftlesse
gifts
.
Such
as
was
that
of
Saul
to
Dauid
;
bread
in
one
hand
,
a
stone
in
the
other
.
Infinite
were
it
to
speake
all
that
might
be
spoken
heere
.
It
is
so
common
a
practise
in
the
world
,
yea
and
it
is
counted
wisedome
for
men
thus
to
vayle
their
intents
with
pretences
,
Sapientia
h●i●●
mundi
est
cor
machinationibus
tegere
,
sensum
verbis
velare
,
quae
falsa
sunt
vera
oftendere
,
quae
vera
sunt
falsa
demonstrate
;
Gre
.
{αβγδ}
.
Greg
.
ad
Euseb
.
Pro
.
18.
8.
cleared
.
their
meaning
with
their
words
,
that
the
truth
may
be
thought
false
,
and
falsehood
true
.
When
they
meane
to
strike
the
head
with
one
hand
,
they
wil
first
stroke
it
with
the
other
,
or
,
as
he
saies
,
with
one
hand
they
will
claw
on
the
head
,
with
the
other
smite
on
the
cheeke
.
The
tale-bearer
when
he
comes
to
set
his
brothers
good
name
at
sale
,
how
cunningly
,
how
artificially
will
hee
traduce
?
meaning
to
bite
his
brother
,
hee
will
first
kisse
him
.
But
well
did
Salomon
preferre
a
friends
wounds
before
such
kisses
:
for
these
kisses
are
Iudas
kisses
.
They
wound
mortally
:
the
other
medicinally
.
Therefore
excellently
doth
Salomon
character
him
,
The
wordes
of
the
whisperer
(
as
Tremellius
reades
it
,
are
like
to
the
words
of
those
that
are
often
knocked
:
but
they
goe
downe
into
the
bowels
of
the
belly
.
So
deepely
doe
they
pierce
.
When
he
begins
first
to
open
his
packe
,
he
will
fetch
a
deepe
sighe
,
professing
that
because
of
his
great
loue
to
the
party
,
he
is
very
sorrie
for
him
;
and
so
at
length
with
a
sad
countenance
,
with
eies
cast
downe
,
with
a
slow
,
and
Vehementer
doleo
quia
vehementer
diligo
,
Atque
sic
cum
masto
vultu
,
oculis
demissis
,
cum
quadam
tarditate
,
&
vocis
plangitu
procedit
maledictio
.
Bernard
.
lamenting
voice
,
as
though
the
offence
of
his
brother
were
to
him
as
a
blow
with
a
cudgell
,
out
comes
the
slaunder
:
loe
a
cunning
cranke
of
deepe
and
diuilish
deceitfulnesse
,
so
to
disguise
murthering
malice
,
that
it
shall
be
taken
euen
for
motherly
mercie
,
to
lament
&
crie
as
if
himselfe
were
beaten
,
whilest
he
,
with
the
scourge
of
his
viperous
tongue
vnmercifully
lasheth
others
.
So
also
vnder
the
colour
of
zeale
and
hatred
against
sinne
,
doe
some
couer
their
hatred
against
mens
persons
in
their
bitter
censuring
of
them
.
And
others
vnder
the
colour
of
giuing
thankes
to
God
hide
their
vaine
ostentation
of
their
owne
vertues
,
as
that
Pharisee
,
that
said
,
Lord
I
thanke
thee
I
am
Luk
.
18.
not
as
this
publicane
.
But
as
Chrysostome
saies
,
this
Sed
ne
hoc
quidem
profectò
sufficit
ei
.
non
enim
gratiarum
actio
est
alijs
exprobraro
delicta
,
supor
eos
qui
peccauerunt
iactanter
insurgere
.
would
not
serue
his
turne
:
for
it
is
no
thanks-giuing
to
to
vpbraide
others
with
their
faults
,
and
boastingly
to
insult
ouer
those
which
haue
done
amisse
.
But
heere
wee
should
do
the
Church
of
Rome
iniurie
to
leaue
hir
out
,
who
indeede
carrieth
away
the
bell
from
all
others
in
this
kinde
of
deceitfull
painting
and
colouring
:
vnder
the
name
of
Christs
spouse
playing
the
filthy
harlot
;
vnder
the
title
of
the
Church
fighting
against
the
Church
;
vnder
Ecclesiae
nomine
armamini
&
contra
Ecclesiam
dimicatis
.
the
colour
of
Religion
taking
away
the
vigour
of
it
,
and
in
a
worde
making
the
shew
of
godlinesse
to
be
only
a
cloake
of
wickednesse
.
I
would
rather
set
out
this
in
Master
Foxes
words
,
then
in
mine
owne
,
he
Actes
&
monum
.
vol.
2.
in
the
beginning
of
Luthers
story
.
hath
so
liuely
and
in
the
right
colours
described
,
or
rather
deformed
this
monster
,
thus
writing
of
hir
.
As
in
doctrine
,
so
in
order
of
life
,
and
deepe
hypocrisie
was
shee
corrupted
,
doing
all
things
vnder
pretences
and
dissembled
titles
.
Vnder
the
pretence
of
Peters
chaire
,
they
exercised
a
maiesty
aboue
emperors
and
Kings
:
Vnder
the
visour
of
their
vowed
chastity
reigned
adulterie
:
vnder
the
cloake
of
professed
pouerty
,
they
possessed
the
goods
of
the
temporaltie
:
vnder
the
title
of
being
dead
to
the
world
,
they
not
only
reigned
in
the
world
,
but
also
ruled
the
world
:
vnder
the
colour
of
the
keyes
of
Heauen
to
hang
vnder
their
girdle
,
they
brought
all
the
estates
of
the
world
vnder
their
girdle
,
and
crept
,
not
only
into
the
purses
of
men
,
but
also
into
their
consciences
:
they
heard
their
confessions
,
they
knew
their
secrets
;
they
dispensed
as
they
were
disposed
,
and
loosed
what
them
listed
.
And
so
much
for
the
first
deceitfull
dissimulation
of
euill
to
be
done
.
The
second
is
,
when
the
euill
which
wee
are
ready
The
second
from
being
done
.
to
doe
,
is
yet
,
by
a
subtill
kind
of
violence
kept
in
,
so
that
it
comes
not
forth
into
the
outward
act
.
Thus
many
there
are
that
politiquely
,
by
a
smooth
and
close
carriage
,
smother
,
and
presse
in
many
of
their
vices
,
which
if
they
should
break
forth
,
might
hinder
them
in
their
designes
or
desires
.
An
example
wee
haue
in
Haman
;
who
though
inwardly
bee
swelled
with
malice
against
Mordecaie
,
because
of
his
stiffe
knee
,
and
stout
heart
:
yet
,
as
the
Scripture
saies
,
he
refrained
himselfe
;
he
brake
not
forth
into
Ester
5.
10.
any
distemper
of
words
,
but
craftily
concealed
and
confined
his
anger
within
the
bounds
of
his
owne
bosome
;
least
otherwise
the
successe
of
his
bloody
plot
,
already
assented
to
by
the
King
,
might
haue
beene
hindred
;
when
as
by
this
meanes
,
the
grosse
abuse
of
the
King
in
his
false
suggestions
against
the
Iewes
,
and
feigned
pretences
of
the
publique
good
would
soone
haue
come
to
light
,
and
that
the
true
cause
was
but
a
matter
of
priuate
spleene
against
Mordecaie
.
Thus
many
,
whilest
they
are
in
petition
Maxim
pars
bominum
hunc
morem
habet
.
Quod
sibi
volunt
,
dum
id
impetrant
boni
sunt
:
sed
id
vbi
p●●nes
se
hab●nt
ex
bonis
pessumi
&
fraudulentissimi
sunt
.
Plaut
.
of
some
office
,
or
in
expectation
of
some
profit
or
preferment
,
how
witty
,
how
wily
are
they
in
the
dissembling
of
their
greedy
,
griping
,
cruell
,
ambitious
,
auaritious
,
and
other
vitious
dispositions
,
which
might
make
any
rub
in
their
way
?
There
are
not
so
many
,
nor
so
cunning
deuises
for
the
hiding
of
naturall
infirmities
of
the
body
(
as
the
crookednesse
of
the
legges
,
or
back
,
want
of
a
tooth
,
or
an
eye
,
or
such
like
)
as
in
such
cases
the
deceitfull
heart
will
find
out
for
the
hiding
of
the
vnnaturall
deformities
of
the
soule
.
But
let
once
their
desires
be
granted
,
then
they
shew
themselues
,
then
the
waters
before
stopt
,
and
damned
vp
run
ouer
,
and
rage
furiously
.
Hence
it
was
that
the
prophet
well
acquainted
with
the
craft
of
these
foxes
;
praies
,
Let
not
the
wicked
haue
his
desire
O
Lord
,
performe
not
his
Psal
.
140.
8.
inlightened
.
thought
,
least
he
be
proud
.
Why
?
was
he
not
proude
before
?
yes
,
in
his
very
wishes
he
was
proude
,
but
then
pride
was
locked
vp
,
and
imprisoned
;
now
Pride
a
prisoner
,
and
pride
a
free-man
.
his
desire
being
satisfied
,
it
would
walke
abroad
and
play
reakes
.
The
meaning
then
of
the
prophet
is
,
that
the
wicked
,
that
before
the
obtainement
of
his
purpose
,
was
proud
inwardly
,
but
yet
in
policie
repressed
it
,
would
now
be
proud
outwardly
,
and
open
the
flood-gates
,
that
the
current
might
runne
amaine
.
And
surely
so
it
is
often
times
,
that
as
Saul
hid
himselfe
in
the
stuffe
,
when
he
was
to
be
chosen
King
,
so
the
wicked
in
the
like
cases
,
when
they
look
,
either
by
election
,
or
other
means
,
to
get
this
or
that
,
very
closely
hide
,
though
not
with
Saul
,
themselues
,
yet
their
filthy
stuffe
and
baggage
within
?
And
that
with
no
lesse
subtill
sleights
,
then
once
Rahel
hid
the
idols
,
Rahab
the
spies
.
They
wil
make
euen
those
,
that
do
more
narrowly
marke
them
,
beleeue
,
that
they
haue
discarded
,
and
sent
away
packing
those
corruptions
,
which
yet
lie
secretly
harboured
in
the
closets
of
their
hearts
.
As
Rahab
bore
the
Ierichuntines
in
hand
the
Israelites
were
gone
away
,
when
as
they
lay
hid
vnder
the
stalkes
of
flaxe
,
vpon
the
roofe
of
the
house
.
Such
stalkes
of
flaxe
,
such
cloakes
of
shame
,
as
the
Apostle
{αβγδ}
.
2.
Cor
.
4.
2.
Iosh
.
9
4.
speaketh
,
as
it
were
the
torne
ragges
,
and
worne
shoes
of
those
guilefull
Gibeonites
haue
all
such
that
walke
craftily
,
to
hide
their
filthinesse
from
the
eies
of
the
world
.
In
which
regard
the
Scripture
very
fitly
hath
called
them
generations
of
vipers
:
for
as
the
Math
.
3.
7.
Plin
.
l.
11.
c
.
37
viper
hath
his
teeth
buried
in
his
gummes
,
so
that
one
would
thinke
it
were
a
harmelesse
beast
,
and
could
not
bite
,
so
also
haue
these
deceitfull
hypocrites
their
secret
corners
and
conueiances
,
wherein
they
so
cunningly
couch
their
wickednesse
,
that
one
would
take
them
of
all
others
,
to
be
the
most
innocent
.
To
this
appertaineth
that
similitude
of
our
Sauiour
Luk
.
11.
44.
Woe
be
to
you
Scribes
and
Pharisees
,
Luk
.
11.
44.
opened
.
hypocrites
,
for
ye
are
as
graues
which
appeare
not
,
and
the
men
that
walke
ouer
them
perceiue
not
.
As
the
deepe
graue
hides
the
stinking
carcase
,
and
keepes
in
the
stench
from
offending
any
mans
smell
,
that
men
walke
ouer
them
and
yet
neuer
perceiue
the
euill
sauour
that
is
within
:
so
the
deepe
,
and
dissembling
heart
of
man
is
a
cunning
digger
of
such
graues
,
naie
it selfe
,
as
it
were
,
is
a
graue
,
wherein
their
rottennesse
and
corruption
lies
so
closely
couered
,
that
hardly
the
sharpest
noses
of
such
as
conuerse
with
them
shall
be
able
to
smell
them
out
.
So
powerfull
is
policie
in
the
wicked
to
restraine
their
corruption
from
scandalous
eruption
:
more
by
farre
sometimes
than
is
grace
in
some
that
are
truely
religious
▪
For
looke
how
Isaack
made
shewe
of
strangenesse
with
Rebecca
his
wife
,
when
the
knowledge
of
that
neerenesse
might
haue
hazzarded
his
life
:
so
do
euil
men
counterfeit
a
kind
of
strangenesse
euen
with
their
best
beloued
sinnes
,
where
open
samiliaritie
might
be
dangerous
.
But
as
Isaack
was
at
length
discouered
,
whcn
Abimelech
saw
him
sporting
with
hir
:
so
these
close
companions
let
them
be
heeded
continually
,
but
with
something
more
attentiue
an
eye
,
and
it
will
be
hard
,
but
sometime
or
other
,
wee
shall
take
them
napping
,
and
(
as
beggers
feigning
lamenesse
without
their
crutches
)
without
their
veyles
,
euen
very
familiarly
sporting
themselues
with
those
sinnes
,
by
the
crafty
for
bearance
whereof
they
formerly
deceiued
vs.
The
third
deceit
in
dissimulation
is
to
dissemble
and
The
third
already
done
.
Pro
.
30.
19.
20.
vnfolded
.
conceale
euill
already
done
.
The
strumpet
when
shee
hath
eaten
stollen
bread
,
yet
shee
hath
such
a
dexterity
in
the
wiping
of
her
lippes
,
that
not
the
least
crumme
shall
hang
on
to
bewray
hir
,
not
the
least
signe
of
hir
wantonesse
shall
appeare
.
And
therefore
boldly
shee
saies
,
I
haue
done
no
wickednesse
.
And
this
shee
caries
so
closely
from
the
eye
of
the
world
,
that
Salomon
shewes
it
to
be
as
hard
to
finde
it
out
,
as
those
things
which
are
hardest
;
namely
,
as
the
way
of
an
Eagle
in
the
aire
,
not
to
be
seene
after
once
flowne
away
;
the
waie
of
a
Serpent
on
a
stone
,
gliding
away
,
without
leauing
any
impression
of
hir
body
behind
,
and
afterward
creeping
into
some
hole
of
the
earth
;
the
way
of
a
Ship
in
the
Sea
,
swiftly
caried
away
with
the
windes
;
and
lastly
as
the
way
of
a
man
Piscator
in
Math
.
1.
&
Muffet
in
hunc
locum
.
with
a
maide
that
is
a
close
and
chast
virgin
,
that
is
kept
close
from
the
accesse
of
strangers
.
Looke
how
hard
it
is
for
a
man
iudged
vnworthy
,
to
get
an
honest
modest
virgin
,
kept
close
in
her
parents
house
(
which
is
made
no
lesse
difficult
then
to
get
a
flying
Eagle
)
so
hard
it
is
to
discouer
a
whore
,
to
conuince
hir
of
hir
wickednesse
.
Thus
is
the
way
of
an
adulteresse
,
that
is
as
hard
to
find
out
as
any
of
the
foure
forementioned
things
.
Her
deceitfull
heart
is
so
fruitful
a
hatcher
of
shifts
and
euasions
.
And
this
is
naturall
to
all
the
sonnes
of
Adam
,
after
the
example
of
their
Father
,
when
they
haue
done
euill
,
presently
to
runne
into
the
thickets
to
seeke
out
couerlets
to
hide
their
nakednesse
.
Sometimes
by
grosse
and
palpable
lying
,
otherwhile
by
the
neater
and
finer
kind
of
lying
;
I
meane
that
sophisticall
,
Iesuiticall
equiuocation
:
a
tricke
the
Deuill
their
master
hath
taught
them
by
his
owne
example
;
but
so
much
the
worse
in
them
than
in
him
:
for
that
hee
equiuocated
to
hide
his
ignorance
of
that
which
hee
could
not
reueale
:
These
equiuocate
to
hide
their
The
Diuels
equiuocation
not
so
bad
as
the
Iesuites
.
knowledge
of
that
they
can
and
ought
to
reueale
:
for
being
sometimes
posed
with
some
questions
concerning
future
euents
,
and
not
knowing
well
what
to
answere
,
and
yet
not
willing
to
loose
his
credit
with
his
blind
worshippers
either
by
silence
or
plaine
speech
,
he
shaped
his
answeres
in
such
an
ambiguous
houering
manner
,
that
which
way
soeuer
the
euent
should
fall
out
,
it
could
not
fall
out
amisse
to
his
answere
;
because
,
being
vpheld
with
this
prop
of
equiuocation
,
it
would
stand
true
euen
in
contrary
euents
.
Thus
when
in
his
Prophets
he
was
demaunded
by
Ahab
concerning
his
going
to
war
1.
Kings
22.
6.
opened
.
against
Ramoth
Gilead
and
the
successe
thereof
,
hee
answered
,
Go
,
the
Lord
will
deliuer
it
into
the
hand
of
the
King
.
Yea
,
but
of
what
King
,
thou
lying
equiuocating
spirit
?
whether
into
the
hands
of
the
aduersary
King
to
be
subdued
,
or
of
it
owne
King
to
be
rescued
and
deliuered
?
This
hee
determines
not
,
but
speaketh
suspensely
&
vncertainly
to
gul
Ahab
,
and
make
him
runne
headlong
vpon
his
owne
destruction
.
And
yet
heere
once
againe
marke
,
how
the
Diuels
equiuocating
is
not
all
out
so
bad
,
as
the
The
Diuell
confesseth
equiuocation
to
be
lying
,
which
is
more
then
Iesuites
will
doe
.
Iesuites
:
for
he
confesseth
his
equiuocating
to
be
plaine
lying
;
I
will
go
saith
he
and
be
a
lying
spirit
in
the
mouthes
of
the
Prophets
.
He
was
only
an
equiuocating
spirit
in
their
mouthes
:
for
the
words
in
some
sense
,
and
as
the
Deuill
might
interpret
them
might
bee
true
,
and
yet
hee
grants
that
his
wordes
,
though
neuer
so
qualified
with
equiuocating
quirks
,
were
no
better
then
lies
.
But
the
Iesuites
,
not
hauing
so
much
as
the
Deuils
ingenuity
in
thē
,
stick
not
to
iustifie
their
equiuocations
as
iust
and
lawfull
.
The
wicked
deceitfulnesse
whereof
the
Diuells
practise
,
euen
of
it selfe
alone
,
without
his
confession
,
is
sufficient
to
discouer
;
for
(
besides
the
example
already
mentioned
,
and
his
daily
practise
in
his
crooked
Oracles
among
the
Heathen
)
thus
dealt
he
at
the
first
with
our
first
parents
,
telling
them
that
by
eating
the
forbidden
fruit
,
their
Gen.
3.
5.
illustrated
.
eies
should
bee
opened
,
and
they
should
bee
as
gods
,
knowing
good
,
and
euil
.
Now
the
knowledge
of
euill
is
twofold
:
first
,
a
pure
and
simple
knowledge
of
it
,
in
it selfe
.
2.
A
feeling
,
and
experimental
knowledge
of
it
,
in
our selues
.
The
Diuell
indeed
meant
onely
this
latter
,
possessing
yet
the
minds
of
Adam
and
Eue
,
with
an
apprehension
,
and
expectation
of
the
former
.
Now
if
the
diuell
should
haue
bin
chalenged
for
deceiuing
,
had
not
his
defence
beene
ready
with
this
shield
of
equiuocation
;
might
he
not
haue
said
,
euen
that
which
Moses
hauing
reference
to
this
his
speech
speaketh
ver.
7.
why
?
are
not
my
words
true
?
are
not
your
eies
now
opened
to
see
your
error
,
which
before
you
saw
not
?
do
not
you
know
your selues
to
be
naked
,
and
so
haue
not
you
that
knowledge
of
euill
which
I
promised
,
euen
a
knowledge
arising
out
of
your
owne
experience
?
and
yet
for
all
this
,
Paul
for
this
fact
calls
him
a
cosener
,
and
2
Cor
.
11.
3.
Ioh
.
8.
44.
our
Sauiour
a
Murtherous
lyer
.
This
wont
of
his
hee
kept
with
Christ
himselfe
;
when
shewing
him
onely
the
shadowes
,
&
imaginary
representations
of
things
hee
saide
,
All
these
will
I
giue
thee
.
A
Math
.
4
,
9.
great
catch
sure
;
euen
iust
nothing
.
Thus
also
plaied
he
with
Saul
,
taking
vpon
him
to
foretell
future
euents
in
the
hands
of
God
,
To
morrow
thou
and
thy
1.
Sam
.
28.
19.
interpreted
.
sonnes
shall
be
with
me
,
that
is
shall
dye
.
How
came
the
deuil
to
be
of
Gods
counsell
,
that
he
can
so
certainly
determine
the
ende
of
any
mans
daies
which
are
numbred
with
God
?
no
,
he
doth
not
define
it
certainly
,
but
speakes
darkly
,
and
deceitfully
;
for
[
to
morrow
]
doth
not
only
signifie
the
day
immedately
following
;
but
also
the
time
to
come
indefinitely
,
The
word
(
to
morrow
)
how
taken
.
Math
.
6.
34.
Exod
13.
14.
Quid
sit
fututurum
●ras
fuge
quarere
.
Hor.
{αβγδ}
.
Anacr
.
and
at
large
,
as
in
that
of
our
Sauiour
,
Care
not
for
to
morrow
,
and
in
that
of
God
,
when
thy
sonne
shall
aske
thee
to
morrow
,
what
is
this
?
that
is
,
heereafter
in
the
time
to
come
,
and
in
that
of
the
Poet
.
Seke
not
what
shall
be
to
morrow
,
and
,
I
care
onely
for
to
day
,
who
knowes
to
morrow
?
Now
indeede
Saul
did
not
dye
the
next
day
after
this
conference
,
as
will
appeare
to
the
more
diligent
peruser
of
the
whole
context
of
that
history
.
Yet
Satan
seeing
some
likelihoods
of
it
,
ventred
so
to
speak
,
as
if
the
next
day
he
should
haue
died
:
but
withall
,
because
hee
was
not
sure
of
it
,
he
so
tempered
his
speech
with
the
ambiguity
of
the
word
,
to
morrow
,
that
his
credit
might
be
saued
,
though
Saul
had
not
died
til
a
yeare
after
.
Thus
we
see
how
the
Diuel
as
he
is
the
Father
of
lies
in
generall
,
Ioh
.
8.
44.
so
also
of
this
more
handsome
,
and
cleanly
manner
of
lying
,
wherewith
the
deceitfull
heart
of
man
vseth
to
dissemble
,
and
hide
it
shame
.
Not
but
that
it
aboundeth
with
variety
of
diuerse
other
such
like
knacks
,
and
deuises
:
for
we
see
how
Dauid
could
goe
about
to
cloake
his
adultery
,
first
by
sending
for
Vriah
home
,
and
then
commanding
him
to
goe
to
his
wife
.
2.
When
this
tooke
not
,
by
making
him
drunke
,
thinking
Wine
would
perswade
him
better
then
wordes
.
3.
When
neither
this
would
fadge
,
by
murthering
of
him
,
and
marrying
of
his
wife
:
but
of
all
other
fetches
none
to
this
of
the
artificiall
lye
,
disguised
by
equiuocation
,
All
other
lies
are
the
Diuels
brats
,
Iohn
.
8.
44.
but
this
is
his
first
borne
.
And
this
is
most
in
request
with
his
Schollars
at
this
day
,
and
therefore
wee
haue
the
longer
insisted
vpon
it
.
And
so
much
for
dissimulation
of
euill
.
Dissembling
of
good
is
,
when
wee
conceale
,
and
2.
Of
good
.
smother
that
grace
,
and
conscience
which
is
in
vs
,
beeing
in
such
places
,
and
companies
,
where
such
things
may
bee
preiudiciall
vnto
vs.
Thus
many
Protestants
,
being
in
places
of
idolatry
honour
the
Masse
with
their
presence
.
Thus
many
of
the
conuerted
Corinthians
ouertaken
with
the
humane
1.
Cor
.
10.
13.
interpreted
.
{αβγδ}
.
temptation
as
Paul
termeth
it
,
that
is
a
temptation
arising
from
humane
frailty
;
too
much
fearing
men
,
gratified
their
idolatrous
acquaintance
with
their
presence
at
the
idols
feasts
.
And
so
by
an
outward
shew
of
idolatry
they
did
hide
that
inward
hatred
of
idolatry
,
that
the
Lord
had
wrought
in
them
.
Thus
also
did
Peter
himselfe
,
ouercome
with
the
Gal.
2.
same
temptation
,
Iudaize
in
the
presence
of
the
Iewes
,
conforming
himselfe
to
their
ceremonies
,
contrary
to
his
owne
,
both
knowledge
Acts
10.
15.
28.
and
former
practise
,
Gal.
2.
12.
And
thus
some
professors
,
beeing
in
the
company
of
the
prophane
,
will
not
sticke
to
game
,
to
gusle
,
and
sweare
with
them
:
euery
way
so
carrying
themselues
,
that
they
seeme
to
care
for
nothing
more
in
such
companies
,
then
that
their
language
may
not
bewray
them
to
bee
Galileans
,
or
their
countenance
to
bee
such
as
those
which
are
going
vp
to
Ierusalem
.
O
my
brother
Math
.
26.
Luc
.
9.
what
a
shame
is
this
for
thee
,
to
be
ashamed
of
that
which
is
thy
crowne
,
thy
glory
?
How
vnworthy
art
thou
of
the
Grace
of
God
,
who
offerest
it
,
and
so
God
himselfe
so
vile
and
indignity
?
If
it
be
a
shame
among
men
for
a
childe
,
though
neuer
so
much
aduanced
aboue
his
poore
Father
,
to
bee
ashamed
of
him
,
in
regard
of
his
meannes
,
what
thē
for
vs
to
be
ashamed
of
our
heauenly
Father
,
so
full
of
glory
and
maiesty
?
If
it
were
a
shame
for
Dauid
to
play
the
naturall
foole
,
much
more
for
a
Christian
to
play
the
prophane
foole
,
to
make
shew
of
Dissimulation
of
euill
is
not
so
bad
as
dissimulation
of
good
.
pro
.
17.
7
wickednesse
.
Surely
yet
of
the
two
deceits
,
this
is
farre
the
worse
,
to
make
men
beleeue
wee
are
not
religious
when
wee
are
,
then
contrarily
.
True
indeede
;
The
lip
of
excellency
doth
not
become
a
foole
,
it
is
naught
when
wicked
men
will
be
vsing
gratious
speech
,
to
seeme
religious
:
but
much
lesse
doth
lying
beseeme
a
worthy
man
:
it
is
farre
worse
when
good
men
will
vse
the
fashions
of
the
wicked
.
For
in
the
dissembling
of
vice
,
and
feining
of
godlines
,
though
we
do
hurt
to
our selues
,
yet
we
may
do
good
to
others
by
our
example
;
causing
them
to
doe
that
in
truth
,
which
our selues
doe
onely
in
hypocrisie
.
As
oftentimes
stage
plaiers
,
by
feined
mourning
,
wring
forth
true
teares
out
of
the
spectators
eies
.
But
in
the
dissembling
of
our
grace
,
&
making
semblance
of
wickednes
,
as
we
hurt
our
owne
,
so
also
the
souls
of
many
others
,
fleshing
and
hardning
themselues
Nullus
potest
simulare
se
malum
quia
per
opera
bona
nullus
simulat
semalum
,
si
autem
opera
mala
faciat
,
malus
est
.
Thom
.
2
a.
3ae
.
qu
.
3.
art
.
1.
in
sinne
,
by
our
example
.
But
here
,
haply
,
some
will
say
,
that
it
is
impossible
for
any
to
faine
himselfe
to
bee
wicked
;
forasmuch
as
none
can
counterfeite
wickednesse
by
doing
that
which
is
good
:
&
he
that
doth
that
which
is
euill
,
it
is
no
counterfet
,
but
a
wicked
man
indeed
.
Answ
.
1
There
are
many
indifferent
actions
in
1.
Thes
.
5.
22.
themselues
,
which
yet
haue
an
appearance
of
euill
,
by
the
doing
whereof
a
man
may
feine
wickednes
.
2
In
many
euill
actions
there
is
a
twofold
euill
.
First
,
the
euill
it selfe
that
is
done
;
Secondly
,
the
euill
that
is
signified
by
that
which
is
donne
.
As
in
Iosephs
swearing
by
the
life
of
Pharaoh
,
in
Peters
Iudaizing
,
in
Iehoshapats
joyning
with
Ahab
in
affinitie
,
and
society
of
warre
,
besides
the
euill
of
the
actions
themselues
,
there
is
a
further
euill
signified
,
namely
that
Ioseph
is
as
prophane
as
the
Aegyptians
,
Iehoshapat
as
idolatrous
as
Ahab
,
Peter
as
superstitious
as
any
of
the
Iewes
.
Now
howsoeuer
they
that
do
euill
are
indeed
euil
in
regard
of
the
first
kind
of
euill
,
yet
not
in
regard
of
the
second
.
When
a
professour
weares
long
haire
,
he
doth
euill
,
but
yet
he
is
not
euill
in
that
kinde
of
wickednesse
,
which
this
action
seemes
to
importe
.
For
to
weare
long
haire
is
commonly
a
badge
of
a
royster
,
or
ruffian
,
yet
the
professour
is
not
such
a
one
indeed
.
And
therfore
he
makes
shew
of
that
euill
to
be
in
him
,
which
indeed
is
not
.
For
as
a
man
may
bely
himselfe
in
wordes
,
as
hee
that
told
Dauid
hee
had
slaine
Saul
,
2.
Sam
.
1.
when
indeede
he
had
not
;
so
also
in
his
deedes
,
which
also
haue
their
language
.
And
this
is
,
when
we
do
some
lesser
euill
,
that
caries
with
it
a
foule
note
,
and
shrewd
suspition
of
a
greater
euill
,
of
the
which
yet
we
are
innocent
.
If
Ioseph
with
his
mouth
should
haue
said
,
I
care
for
the
true
God
as
little
,
as
the
Aegyptians
,
who
seeth
not
,
but
that
he
should
haue
feyned
that
wickednesse
to
bee
in
himselfe
,
which
in
truth
was
not
?
Now
by
swearing
by
Pharaohs
life
in
effect
hee
said
as
much
.
These
be
the
deceits
of
dissimulation
:
The
deceit
2.
Simulation
.
of
simulation
is
specially
,
that
whereby
men
make
shew
of
that
grace
and
godlinesse
which
either
they
haue
not
at
all
,
or
else
not
in
that
measure
they
make
shew
of
,
being
specially
swayed
with
the
sinister
respects
of
gaine
and
glory
.
To
make
shew
of
more
grace
then
indeed
is
,
may
be
incident
to
the
godly
:
but
to
make
shew
of
grace
when
there
is
not
any
at
all
,
no
not
so
much
as
the
least
liking
of
it
,
this
is
peculiar
to
the
wicked
.
With
whom
that
mischieuous
Machiauilian
precept
so
much
preuaileth
;
That
vertue
it selfe
should
not
be
sought
after
,
but
Machiauels
maxime
.
only
the
apparance
;
because
the
credit
is
a
helpe
,
the
vse
a
cumber
.
Wherefore
as
Iakob
,
to
get
Isacks
blessing
,
put
on
Esaues
cloathes
;
so
do
these
hypocrites
,
to
get
the
blessing
,
and
praise
of
men
,
in
outward
habite
apparrell
themselues
like
Christians
.
And
as
Iakob
thereby
deceiued
Isack
,
so
doe
these
oftentimes
the
most
iudicious
Christians
;
like
as
the
figge-tree
with
her
leaues
deceiued
Christ
,
and
as
the
empty
boxes
in
Apothecaries
shops
,
with
their
faire
titles
written
vpon
them
,
deceiue
the
ignorant
commers
in
.
Though
their
hearts
be
base
,
and
vile
earthen
pots
,
yet
they
must
be
ouerlaiden
with
the
siluer
drosse
of
glozing
,
and
glorious
wordes
.
Thus
hypocrites
speake
not
out
of
,
but
contrary
to
the
abundance
of
their
hearts
.
When
their
lips
,
like
good
mens
,
scatter
knowledge
,
their
hearts
at
the
same
time
,
naughtinesse
.
They
knowe
themselues
to
haue
lions
teeth
,
and
yet
womens
haire
must
Pro
.
2.
3.
Reuel
.
9.
8.
on
,
to
be
wolues
,
and
yet
the
sheepes
cloathing
must
on
,
to
be
dragons
,
and
yet
the
lambes
hornes
must
on
;
and
that
,
as
once
among
the
Iewes
many
rude
vnlettered
,
and
vnnurtured
rustickes
wore
the
rough
garment
of
the
Prophets
;
namely
to
deceiue
Some
Ezech
.
13.
4.
painters
haue
had
such
a
gift
in
the
liuely
expressing
of
the
formes
of
birds
and
other
beasts
,
that
true
birds
and
liuing
beasts
haue
beene
deceiued
in
taking
them
for
their
mates
.
But
the
hypocrite
puts
downe
the
painter
:
for
by
his
glozing
and
glistering
shewes
in
all
outward
workes
hee
doth
so
perfectly
resemble
the
true
Christian
,
that
hee
deceiueth
not
,
as
the
painter
,
silly
birds
,
but
reasonable
men
,
yea
learned
and
experienced
Christians
.
Whence
it
commeth
to
passe
,
that
as
the
horse
neighed
at
the
picture
of
a
horse
as
if
it
had
beene
a
Aelian
.
true
horse
,
and
as
the
calfe
in
the
epigramme
,
went
Hypocrites
outwardly
may
go
as
far
(
if
not
further
)
then
the
best
Christians
.
Vt
qui
conductin
funere
plorant
,
dicunt
&
faciunt
propè
plu●a
d●lentibus
ex
anim●
.
Hor.
Adulatio
quam
similis
est
amicitiae
?
non
imitatur
tantum
illam
,
sed
vincit
&
praeterit
.
Senec
.
ep
.
45.
Ingen●●si●r
est
ad
excogit
andum
simulatio
veritate
.
Plin
.
to
suck
the
teats
of
a
painted
cow
;
so
euen
sometime
the
wisest
Christians
,
alike
deceiued
with
the
counterfeits
,
imbrace
and
interteine
them
as
their
fellowes
,
thinking
to
sucke
some
sweetnesse
of
grace
out
of
them
:
for
as
the
Aegyptian
iuglers
outwardly
represented
Moses
miracles
,
and
so
deceiued
Pharaoh
:
so
do
hypocrites
the
pietie
and
zeale
of
Christians
,
and
thereby
bleare
the
eies
of
the
godly
.
nay
oftentimes
,
as
false
gold
in
glystering
goes
beyond
true
,
and
once
their
hired
mourners
in
lamentation
beyond
the
deceased
parties
owne
friends
,
and
fawning
flatterers
in
outward
complements
of
friendship
,
beyond
true
friends
themselues
;
so
may
hypocrites
in
outward
workes
seem
to
carry
it
away
from
the
soundest
Christians
.
Hypocrisie
though
it
be
but
the
ape
of
Christianity
,
and
propoundeth
it
only
for
outward
imitation
;
yet
heere
,
for
al
that
the
imitation
exceedeth
in
some
points
the
sample
,
the
picture
the
patterne
.
Is
the
true
Christian
hot
in
praier
?
he
will
sweat
:
Is
he
something
more
sorrowfull
?
he
will
weepe
and
blubber
.
In
preaching
cries
he
?
he
will
roare
.
In
hearing
doth
he
but
lift
vp
his
hand
?
hee
will
lift
vp
his
voice
.
Doth
hee
but
sigh
softly
?
he
will
cry
out
a
maine
.
Doth
he
run
?
he
will
gallop
.
Doth
the
true-hearted
Publicane
look
Luk
.
18.
with
his
eies
on
the
ground
?
the
hypocriticall
Iewes
will
hang
downe
their
heads
like
bul-rushes
,
Es.
58.
when
yet
their
hearts
stand
vpright
enough
.
Doth
Timothie
weaken
his
constitution
by
abstinence
?
The
Pharisee
will
neuer
giue
ouer
till
his
complexion
be
wholly
withered
and
wanzed
.
Doth
Paul
Math
.
6.
{αβγδ}
.
correct
his
body
with
milder
correction
,
as
it
were
a
blow
on
the
cheeke
?
The
Iesuite
will
martyr
his
1.
Cor
.
9.
28.
{αβγδ}
.
sides
with
the
seuerer
discipline
of
scorpions
:
whether
will
not
pride
&
vain-glory
spur
on
the
hypocrite
?
Gods
glorie
carries
the
sincere
Christian
no
further
then
to
martyrdome
.
There
is
the
highest
pitch
of
outward
workes
,
performeable
by
a
Christian
and
yet
vain-glory
driues
the
hypocrite
thether
also
.
As
St.
Austen
notably
shewes
,
writing
vpon
Hypocrites
may
suffer
martyrdome
.
Psal
.
44.
21.
22.
Quid
est
nouit
occulta
?
quae
occulta
?
&c.
those
words
of
the
Psalmist
:
Thou
knowest
the
secrets
of
the
heart
:
That
for
thy
sake
wee
are
slaine
continually
.
What
meanes
this
(
saith
the
learned
father
)
he
knoweth
the
secrets
of
our
hearts
?
what
be
these
secrets
?
Surely
these
,
that
for
thy
sake
wee
are
slaine
all
the
day
long
.
Thou
and
I
may
see
a
man
to
be
slaine
:
but
why
he
is
slaine
thou
canst
not
tell
.
This
God
knowes
:
it
is
hidden
from
vs.
Euen
in
the
very
Catholique
Church
P●●es
enim
vid●r●
m●rtif●●ari
hominem
:
quare
mo●●●fic●●ur
n●scis
.
Deus
hoc
〈◇〉
.
R●s
in
●c●ul●●
est
&c.
qui
causa
〈…〉
gloriae
pa●●rentur
.
Qui
hoc
fa●er●nt
●●ctatione
magis
qu●m
dilectione
.
thinke
yee
there
neuer
were
any
Catholiques
,
or
that
now
there
may
not
bee
some
,
that
would
suffer
only
for
the
praise
of
men
?
If
there
were
not
such
kinde
of
men
,
the
Apostle
would
not
haue
said
,
Though
I
giue
my
body
to
be
burned
,
and
haue
not
charity
,
I
am
nothing
.
There
maybe
some
therefore
that
may
doe
this
,
rather
in
the
vanity
of
boasting
,
then
in
the
sincerity
of
loue
.
So
farre
Austen
.
whereby
it
may
easily
appeare
how
strange
are
the
feates
,
and
feinings
of
mans
deceitfull
heart
.
Iugglers
delusions
are
more
easilie
espiable
then
these
of
a
false
,
and
feining
heart
.
Hence
it
is
that
in
Scripture
hypocrisie
is
compared
to
leauen
;
which
our
eies
cannor
distinguish
from
dowe
by
the
colour
;
but
onely
our
palate
by
the
tast
.
Luk
12.
1.
Our
handes
are
more
competent
judges
for
these
deceiuers
,
then
our
eares
;
which
will
soone
be
bewitched
with
their
goodly
,
and
glorious
wordes
.
But
let
vs
begin
to
handle
them
but
a
little
,
&
presently
wee
shall
feele
such
a
roughnes
,
such
a
thorninesse
,
that
we
may
truly
say
,
The
voice
of
Iakob
;
but
the
handes
of
Esau
.
And
thus
much
briefly
for
the
first
branche
of
this
doctrine
of
the
hearts
deceitfulnesse
.
The
vse
whereof
is
two
fold
.
First
,
to
teach
vs
wisedome
and
warinesse
in
giuing
intertainement
in
our
hearts
to
others
;
that
wee
do
not
presently
set
open
the
dores
to
let
in
all
.
No
,
though
they
be
such
as
come
commended
vnto
vs
,
with
al
the
grace
that
outward
showes
can
lend
them
.
Otherwise
,
if
we
be
negligent
heerein
,
as
once
the
Patriarkes
by
their
readinesse
to
hospitality
,
in
stead
of
men
receiued
holy
Angels
;
so
we
contrarily
,
by
our
readinesse
to
beleeue
,
making
our
hearts
common
Innes
for
euery
one
to
lodge
in
,
in
stead
of
holy
Angels
,
may
quickly
receiue
the
foule
and
filthie
fiends
:
for
false
Prophets
themselues
,
as
Christ
tels
vs
,
come
in
sheepes
cloathing
,
and
so
the
Diuel
himself
transfigured
into
an
Angell
of
light
.
How
humbly
did
those
captaines
present
themselues
before
Ieremie
desiring
his
praier
,
his
counsel
,
and
promising
obedience
?
and
yet
they
had
resolued
before
hand
what
to
do
,
&
did
but
dissemble
in
their
hearts
,
in
their
so
religious
a
show
of
comming
to
the
Prophet
.
How
easily
may
good
Ieremies
Ier
.
42.
be
deceiued
with
such
faire
showes
?
In
the
Apostles
times
did
not
the
false
seducers
which
serued
not
the
Lord
Iesus
,
but
their
owne
bellies
,
yet
Rom.
16.
18.
2.
Pet
2.
Coloss
.
2.
with
faire
and
flattering
speech
deceiue
the
hearts
of
the
simple
,
and
make
merchandise
of
their
souls
?
Did
they
not
make
great
shews
of
more
then
ordinary
humility
&
mortification
?
or
what
austerity
is
there
among
the
Papists
,
or
what
zeale
in
wooing
and
winning
of
Proselites
,
with
which
that
of
the
Pharisees
may
not
compare
?
Try
wee
then
the
spirits
before
we
trust
them
,
for
though
men
may
compose
their
faces
and
fashions
to
neuer
so
great
showes
of
piety
,
yet
for
all
that
seauen
abominations
Math
.
7
16.
interpreted
.
may
lye
couched
in
their
deceitfull
hearts
.
And
therefore
when
our
Sauiour
tels
vs
that
by
their
fruites
we
shall
know
false
Prophets
,
hee
meaneth
not
so
much
the
fruits
of
their
liues
,
which
in
outward
apparance
,
and
in
the
indgement
of
men
,
may
be
as
good
,
as
the
true
Prophets
;
(
for
they
come
in
sheepes
clothing
)
as
of
their
doctrine
.
That
wee
must
heed
specially
,
trying
it
by
the
word
,
and
not
be
carried
away
with
the
pompous
ostentation
,
either
of
their
words
or
works
.
So
also
among
our selues
,
wee
must
not
presently
reach
foorth
the
right
hand
of
fellowship
to
euery
one
that
beginneth
to
cry
Lord
,
Lord
;
but
first
we
must
weigh
them
in
the
ballance
of
the
Sanctuary
,
to
see
whether
they
be
current
mettall
,
or
no
.
Iehues
question
is
fit
for
all
good
Christians
to
propound
to
such
as
Iehu
was
,
before
they
admit
them
into
their
society
,
Is
thy
heart
vpright
?
As
Christ
2
▪
Kin
.
10.
15.
Iohn
.
2.
would
not
trust
some
that
seemed
to
trust
him
,
because
he
knew
them
well
enough
,
so
neither
should
we
,
because
wee
doe
not
know
them
.
See
how
scrupulous
the
Christians
were
at
first
to
receiue
S.
Paul
Acts
9.
into
their
company
,
which
was
not
so
much
dainty
nicenesse
,
as
iust
cantelousnesse
,
whereto
the
deceiptfulnesse
of
mans
heart
doth
necessarily
vrge
vs.
It
is
not
good
indeed
to
wrong
any
man
with
groundlesse
suspitions
,
so
neither
is
it
good
to
wrong
our selues
with
ouer
easie
credulity
.
The
same
spirit
that
saith
,
Charity
beleeueth
all
things
,
saith
also
that
a
foole
1.
Cor
.
13.
beleeueth
all
things
.
And
charity
is
no
foole
.
As
it
is
not
easily
suspitious
,
so
neither
lightly
credulous
.
Secondly
we
must
all
take
notice
of
this
corruption
of
our
hearts
,
wherby
we
are
ready
to
deceiue
our
brethren
,
what
by
feigning
,
what
by
dissembling
.
As
Saint
Iohn
speaketh
of
sinne
in
generall
,
so
1.
Iohn
.
1.
I
of
this
particular
,
if
we
say
we
haue
no
deceitfulnesse
of
hart
,
we
deceiue
our selues
,
&c.
We
are
ready
to
take
notice
of
this
in
others
,
and
wee
may
heare
foule
mouthed
persons
casting
the
aspersion
of
hypocrisie
vpon
such
as
deserue
it
farre
lesse
then
themselues
.
For
these
carnall
and
loose
Gospellers
,
they
,
of
all
others
,
are
the
grossest
hypocrites
,
that
in
their
outward
profession
they
make
in
the
publique
worship
of
God
,
haue
a
forme
of
godlinesse
,
but
Ps.
50.
5.
17.
18
19.
indeed
haue
denied
the
power
thereof
beeing
reprobate
to
euery
good
worke
,
that
by
making
couenant
with
God
in
sacrifice
,
seeme
to
be
Saints
,
yet
by
breking
couenant
,
in
their
slanders
,
thefts
,
adulteries
,
shew
themselues
to
bee
Diuels
;
and
therefore
as
the
Diuell
in
the
Gospell
was
commanded
silence
,
when
he
began
to
take
the
name
of
Iesus
into
his
mouth
,
so
also
these
.
What
hast
thou
to
doe
to
take
my
name
into
Psal
.
50.
16.
thy
mouth
?
&c.
And
yet
these
hypocrites
,
that
cannot
see
the
huge
beame
of
hypocrisie
,
in
their
own
eye
,
must
needs
be
tampering
with
the
little
mote
in
their
brethrens
.
O
that
once
we
could
learne
to
leaue
this
prying
into
others
,
and
turn
our
eies
vpon
our selues
;
for
the
Prophet
heere
saith
,
The
heart
not
of
this
kind
of
men
,
or
that
,
but
in
generall
chalenging
vs
all
,
The
heart
is
deceitfull
.
Either
then
deny
thy selfe
to
be
a
man
,
or
confesse
they
deceitfulnesse
.
And
indeede
whose
heart
is
there
that
can
Hypocritarum
maculam
non
habere
aut
paucorum
,
aut
nullorum
.
Aug.
de
temp
.
ser
.
59.
plead
guiltlesse
?
who
can
with
good
conscience
before
Gods
tribunall
say
,
I
am
not
sowred
with
this
leauen
?
nay
how
true
is
Salomons
complaint
?
Euery
man
boasteth
of
his
owne
goodnes
;
but
who
shall
finde
a
faithfull
man
?
as
in
that
one
particular
of
liberality
,
so
in
the
generall
of
Christianity
,
that
performeth
full
out
as
much
in
works
,
as
he
maketh
shew
of
in
words
.
Such
a
one
is
a
blacke
swan
,
an
odde
man
,
scarse
one
of
a
thousand
,
to
be
wondred
at
with
our
Sauiours
Ecce
.
Behold
a
true
Israelite
,
&c.
How
many
Iohn
1.
Multis
enim
simulationum
inuolueris
tegitur
,
et
quasi
velis
qui
husdam
obtenditur
vnius●uiusque
natura
.
fr●ns
,
oculi
,
vultus
persaepe
mentiuntur
,
oratio
vero
saepissime
.
Tull
.
ad
Q
▪
fratrem
.
2.
Cor
.
1.
13.
interpreted
.
couers
and
curtaines
hath
euery
ones
heart
drawne
before
it
to
hide
it selfe
?
The
eies
,
the
forehead
,
the
countenance
lye
often
,
the
tongue
how
often
?
who
can
say
of
all
that
euer
he
hath
written
,
that
S.
Paul
of
his
epistles
to
the
Corinth
.
wee
write
no
other
things
then
those
you
read
?
that
is
,
that
which
you
read
written
is
indeede
written
,
as
well
in
our
hearts
,
as
in
this
paper
;
and
so
of
his
speeches
,
and
countenance
,
I
speake
no
other
things
,
then
those
you
heare
,
I
haue
no
other
face
then
that
you
see
;
which
as
the
painted
strumpet
cannot
say
,
so
neither
can
the
guilefull
dissembler
,
that
painteth
ouer
his
malicious
and
dogged
countenance
with
laughter
,
and
sweet
smilings
,
and
such
like
semblance
of
faire
The
best
vncasing
of
the
hypocrite
is
when
he
vncases
himselfe
,
&
so
preuents
Gods
vncasing
.
and
louely
lookes
;
Ransacke
we
therfore
our
owne
hearts
,
and
finding
any
of
the
vizors
of
deceitfulnesse
,
let
vs
take
them
off
by
repentance
.
This
is
the
best
vncasing
of
the
hypocrite
,
namely
when
hee
shall
vncase
himselfe
:
not
when
God
shall
vncase
him
by
iudging
him
,
but
when
he
shal
vncase
himselfe
by
iudging
,
and
humbling
himselfe
:
not
when
God
shall
do
it
by
condemnation
,
but
himselfe
by
reformation
:
not
when
God
shall
wash
out
thy
paintings
with
the
dashing
tempests
of
his
iudgements
,
but
when
thy selfe
shalt
wash
them
out
with
the
sweet
dewe
of
thy
repenting
,
and
weeping
eies
,
being
angry
with
thy selfe
for
thy
former
deceit
,
and
now
turning
showes
into
substance
,
shadowes
into
truth
,
a
double
heart
and
clouen
tongue
,
into
a
hart
of
simplicity
,
and
lips
of
sincerity
.
Polus
an
actor
on
the
stage
in
the
representation
of
griefe
remembring
Oppleuit
omnia
non
simulachris
n●c
imitamentu
,
sed
luctu
atque
lamentis
veris
et
spirantibus
.
Gell
.
noct
.
Act.
l.
7.
c
.
5.
the
death
of
his
owne
sonne
,
fell
from
his
personate
feined
mourning
,
to
weepe
in
good
earnest
,
and
to
cry
out
amaine
,
in
the
bitternesse
of
his
spirit
:
so
shouldest
thou
,
who
hitherto
,
as
an
actour
on
the
stage
,
onely
to
please
men
,
hast
made
semblance
of
repentance
;
fall
from
thy
fictions
,
to
repent
seriously
,
and
in
good
sadnesse
.
But
alasse
how
many
of
vs
do
quite
contrary
to
that
of
Polus
?
for
hee
Itaqu●
cum
agi
fabula
videretur
,
dolor
actitatus
est
.
performed
the
truth
of
that
,
whereof
only
the
imitation
,
and
resemblance
was
expected
;
we
onely
the
simblance
of
that
,
whereof
the
very
truth
it selfe
is
expected
.
He
wept
indeede
,
when
he
was
thought
onely
to
counterfeite
:
we
counterfeite
griefe
,
when
we
are
,
at
least
would
be
,
thought
to
grieue
indeed
.
But
it
shall
be
best
for
vs
to
imitate
him
,
and
in
the
middest
of
our
histrionicall
and
hypocriticall
repentance
,
to
turne
to
the
true
practise
of
repentance
,
plucking
of
our
vizors
,
and
making
our
owne
faces
as
faire
as
our
vizours
.
It
is
fearful
,
which
somtimes
is
reported
to
haue
fallen
out
,
when
among
a
company
of
counterfeit
Diuels
,
on
the
stage
,
the
true
Diuell
shall
come
in
and
chase
away
these
fained
:
but
it
is
comfortable
,
when
among
the
company
of
many
painted
,
and
gilded
graces
,
the
trueth
of
grace
it selfe
at
length
commeth
,
causing
all
those
showes
to
goe
away
,
as
the
body
the
shadow
.
Thus
if
thine
owne
hand
shall
vnmaske
thee
,
it
shall
bee
for
thy
credit
,
and
comforte
,
if
not
,
but
thou
wilt
rather
stay
,
till
Gods
hand
come
to
vnmaske
thee
,
(
for
certainly
euery
hypocrite
must
be
vnmasked
either
by
God
or
himselfe
;
O
happy
he
that
by
doing
it
himselfe
can
saue
both
God
a
labour
,
and
himselfe
paine
!
Thou
shalt
finde
how
fearefull
a
thing
it
is
to
fall
into
the
hands
of
God
,
which
shal
pluck
thy
mask
from
thy
face
,
and
thy
head
from
thy
body
,
both
at
once
;
he
will
vnuizour
,
and
vncolour
thee
thou
coloured
hypocrite
,
he
will
strike
thee
thou
painted
wall
,
to
thy
Acts.
13.
3.
shame
and
confusion
.
It
may
be
in
this
life
,
by
giuing
thee
ouer
into
the
hands
of
Sathan
,
and
the
power
of
his
temptations
,
that
thou
shouldest
fall
into
Apostasy
,
and
with
Demas
imbrace
the
present
2.
Tim
.
4.
world
.
For
such
as
professe
onely
in
hypocrisie
,
and
together
with
their
outward
profession
of
the
truth
,
receiue
not
inwardly
the
loue
of
the
trueth
,
vnto
such
the
Lord
shall
send
the
efficacy
of
error
that
they
2.
Thes
.
2.
should
beleeue
lies
.
But
if
,
in
this
life
,
God
thus
detect
not
thine
asses
eares
vnder
thy
Lions
skinne
,
assuredly
he
will
do
it
throughly
,
in
the
life
to
come
,
at
the
last
day
,
when
he
shall
strip
thee
starke
naked
of
all
thy
cloakes
of
craftines
,
wherewith
thou
veiledst
thy
shame
heere
,
and
present
thee
before
that
generall
assembly
,
as
it
were
on
the
stage
,
a
laughing
stock
to
men
and
Angels
.
CHAP.
III
.
Of
the
deceit
whereby
we
iudge
our selues
not
to
be
so
euil
,
as
indeed
weare
.
WE
haue
breefly
runne
ouer
the
former
2.
part
of
harts
deceitfulnesse
,
selfe
de-ceit
which
is
part
of
the
hearts
deceitfulnesse
,
whereby
it
deceiueth
others
,
not
it selfe
,
with
the
seuerall
parcels
thereof
:
now
we
come
to
the
second
part
of
deceitfulnesse
,
and
that
farre
more
deepe
,
and
dangerous
then
the
former
,
namely
that
which
wee
may
call
selfe-deceit
,
whereby
wee
deceiue
euen
our selues
,
sometimes
together
with
,
sometimes
againe
without
deceiuing
others
besides
.
This
deceitfulnesse
may
be
considered
either
in
the
mind
or
affections
iointly
together
,
or
in
the
affections
twofold
.
separately
,
and
by
themselues
.
The
former
deceitfulnesse
shewes
it selfe
specially
in
4.
things
:
1.
in
iudging
,
2.
in
perswading
,
3.
in
1.
In
the
mind
and
affections
ioynctly
shewing
it selfe
in
foure
things
.
1.
In
iudging
.
promising
,
4.
in
practising
.
For
the
first
which
is
in
iudging
;
though
it
may
seeme
that
iudgement
belongs
properly
to
the
mind
,
yet
because
heere
the
affections
interpose
themselues
,
and
the
erroneous
iudgement
of
the
mind
commonly
receiueth
it
tincture
from
the
affections
,
I
do
therefore
equally
interest
both
the
mind
and
affections
in
this
first
deceit
.
1
Of
our
persons
:
where
3.
Deceits
.
1.
Deceit
is
,
That
we
are
not
so
ill
as
we
are
either
in
regard
of
the
time
.
Now
the
deceit
of
the
heart
in
iudging
is
either
in
iudging
of
our
persons
,
or
of
our
actions
.
In
iudging
of
our
persons
there
are
specially
three
deceits
;
whereof
the
first
is
,
when
we
think
,
through
pride
,
and
ignorance
,
that
we
are
not
so
bad
,
as
in
truth
we
are
.
And
this
deceit
is
not
only
in
regard
of
that
wee
iudge
of
our selues
for
the
time
present
,
but
also
past
,
and
to
come
.
For
the
time
present
;
how
many
are
there
grossely
1.
Present
.
tainted
with
many
horrible
sinnes
,
which
yet
in
no
case
they
wil
be
brought
to
see
,
or
acknowledge
,
nay
so
far
are
they
blinded
through
selfe-loue
,
and
selfe
deceit
,
that
they
will
bee
at
daggers
drawing
with
any
that
shal
offer
to
lay
such
matters
to
their
charge
The
Pharisee
cackles
and
crakes
in
the
Gospell
,
Luk
.
18.
11.
that
hee
is
not
vniust
,
nor
an
extortioner
,
hee
thought
himselfe
free
enough
from
those
sinnes
,
&
yet
our
Sauiour
,
who
could
not
be
deceiued
,
fasteneth
this
imputation
vpon
that
whole
tribe
,
that
howsoeuer
the
outside
of
the
cup
,
and
platter
were
very
exquisitely
mundified
,
yet
the
inside
was
full
of
rauenings
and
wickednesse
.
Whereupon
he
exhorteth
Luk
13.
39.
vers
.
41.
them
by
almes
to
make
cleane
those
dishes
,
which
euen
swimmed
with
bloud
,
in
regarde
the
meates
in
them
,
were
gotten
by
euil
meanes
,
as
by
deuouring
of
widdowes
houses
,
through
colour
of
long
prayers
;
by
teaching
children
euen
to
sterue
their
owne
parents
,
to
offer
to
the
altar
,
that
is
indeede
to
their
paunches
,
and
purses
.
Was
not
this
vniustice
and
extortion
?
and
yet
because
it
was
something
more
cleanly
carried
,
and
not
so
grosse
,
and
apparant
,
as
that
of
the
Publicanes
,
or
common
theeues
,
therefore
he
blesseth
himselfe
in
a
supposed
freedome
from
that
sinne
,
and
triumpheth
saying
,
I
am
no
extortioner
,
no
vniust
person
;
Nay
out
of
thine
owne
mouth
shalt
thou
be
iudged
,
thou
deceitfull
Pharisee
.
That
shall
cast
thee
,
for
when
after
thou
saist
,
nor
as
this
publican
;
is
not
this
shamefull
iniustice
for
thee
to
iudge
another
mans
seruant
,
that
standeth
or
falleth
to
his
owne
master
?
And
when
afterward
thou
gloriest
in
thine
owne
vertues
,
of
fasting
&
paying
of
tithes
,
as
though
by
these
things
thou
hadst
deserued
to
be
kept
by
God
,
from
breaking
out
into
the
scandals
of
adultery
,
and
extortion
,
are
not
thou
●n
extortioner
in
the
highest
degree
,
that
goest
about
to
extort
,
and
wring
from
God
himselfe
his
most
pretious
treasure
,
his
glory
,
which
he
will
not
giue
to
another
?
Thus
many
with
the
Pharisee
thinke
themselues
innocent
enough
of
theft
,
and
such
like
crimes
,
and
will
wish
they
could
no
more
be
touched
with
other
sinnes
,
when
indeede
they
haue
their
hands
very
deepe
in
these
transgressions
,
vsually
robbing
their
brethren
of
their
good
name
,
which
being
aboue
siluer
&
gold
,
the
theft
thereof
must
needs
,
proportionably
,
be
aboue
Prou.
22.
1.
the
theft
of
siluer
and
gold
which
is
punished
with
the
gallowes
;
nay
robbing
God
himselfe
of
his
worship
:
of
his
Sabbath
,
the
time
,
and
of
his
tithes
,
the
props
of
his
worship
.
What
a
mockery
is
Mal
.
3.
8.
it
then
for
thee
to
talke
of
paying
man
his
dues
,
when
thou
deniest
God
his
?
Or
is
it
theft
to
rob
thy
fellow
subiect
,
and
none
to
rob
thy
King
,
and
souereigne
?
So
againe
we
may
heare
others
purge
themselues
of
couetousnesse
,
as
though
they
were
not
at
all
giuen
that
way
,
onely
vpon
this
ground
,
because
they
are
no
miching
,
and
scraping
niggardes
,
but
rather
wastfull
,
and
riotous
prodigals
.
Not
considering
that
their
prodigality
cannot
be
vpheld
,
but
by
couetousnesse
,
in
seeking
for
more
then
God
hath
alotted
,
and
that
by
vngodly
,
and
vniust
practises
.
So
others
free
themselues
of
pride
,
only
because
they
exceede
not
in
their
apparrell
,
as
others
,
when
yet
inwardly
they
are
swollen
with
selfe-conceit
,
and
no
men
thinke
better
of
themselues
,
then
they
doe
.
Our
ruffling
,
and
swashing
cutters
,
with
whom
a
word
and
a
blowe
,
a
lie
and
a
stabbe
,
thinke
themselues
of
an
heroicall
spirit
,
and
in
no
hand
would
indure
the
imputation
of
Pusillanimity
,
of
basenesse
of
mind
,
and
cowardize
.
Yet
the
truth
is
they
are
most
base
,
and
vile
cowardes
,
slauishly
yeelding
to
their
owne
vile
affections
,
which
to
ouercome
,
and
by
repentance
to
be
reuenged
of
,
is
a
farre
greater
argument
of
a
noble
&
generous
spirit
,
thē
to
pursue
so
egerly
the
reuenge
of
euery
petty
iniurie
,
which
the
Apostle
disgraceth
by
a
word
that
signifieth
infirmity
,
and
losse
of
victory
.
If
it
were
true
valour
,
why
should
not
1.
Cor
.
6.
7.
{αβγδ}
.
they
be
as
hazardous
of
their
estates
,
and
liues
for
Christes
sake
,
and
the
gospell
,
when
occasion
requires
?
But
then
none
so
faint
hearted
,
&
dastardly
as
they
.
Infinite
were
it
to
follow
all
the
particularities
,
whereby
this
deceit
might
be
exemplified
.
Of
all
others
this
is
the
most
generall
branch
thereof
,
when
men
thinke
they
haue
not
such
and
such
corruptions
,
because
they
feele
not
the
powerfull
operation
of
them
,
by
reason
of
Gods
restrayning
hande
.
Many
naturall
men
there
are
whom
God
neuer
renewed
by
his
grace
,
in
whom
yet
he
so
moderateth
,
and
bridleth
many
corruptions
,
as
pride
,
lust
,
cruelty
,
&c
:
that
they
breake
not
forth
.
Hence
such
men
deceitfully
imagine
that
they
are
framed
of
some
purer
mould
,
and
are
of
a
better
nature
,
and
disposition
,
free
altogether
from
such
corruptions
,
because
free
from
the
annoyance
of
them
.
As
though
a
Lion
were
no
Lion
,
when
fettered
,
that
hee
cannot
rampe
,
or
a
theefe
no
theefe
when
manacled
,
that
he
cannot
steale
,
or
the
stone
no
stone
,
when
so
bedded
in
the
bladder
,
that
it
cannot
greatly
vexe
:
Lest
therefore
wee
deceiue
our selues
in
this
point
,
it
standeth
vs
in
hand
diligently
to
examine
whether
the
rest
and
silence
of
our
corruption
be
from
the
restraining
,
or
the
renewing
spirit
,
from
the
Grace
of
God
suppressing
it
,
or
oppressing
it
,
from
want
of
a
mind
disposed
,
or
of
an
occasion
to
be
proposed
for
the
drawing
forth
of
the
corruption
?
As
thus
we
are
deceiued
in
iudging
of
our selues
2.
Past
.
for
the
time
present
,
so
also
past
and
to
come
:
for
the
time
past
,
we
haue
an
example
in
the
Pharisees
,
that
said
,
if
they
had
liued
in
the
daies
of
their
Fathers
,
they
would
not
haue
murthered
the
Prophets
,
when
Math
.
23.
yet
their
bloudy
persecution
of
Christ
,
that
taught
no
other
doctrine
,
then
that
which
the
Prophets
of
old
had
done
,
might
sufficiently
discouer
the
deceitfulnesse
of
their
harts
in
this
kind
.
Thus
what
wicked
miscreant
is
there
,
that
will
not
bee
ready
to
crye
out
vpon
the
high
Priests
,
the
Iewes
and
trecherous
Iudas
,
with
the
rest
,
that
had
their
hands
in
Christs
bloud
;
and
as
for
them
,
if
they
had
then
liued
,
they
should
haue
taken
Christs
part
against
the
Iewes
,
and
so
Hooper
,
and
Bradfords
part
against
Bonner
&
Gardener
?
A
likely
matter
:
they
now
make
so
much
of
those
,
in
whom
the
piety
,
and
zeale
of
those
holy
martyrs
is
reuiued
.
Assuredly
,
hee
that
now
,
vnder
the
Gospell
,
sheweth
a
spiteful
,
and
malitious
mind
to
a
good
,
and
holy
Christian
,
well
may
he
deceiue
himselfe
,
hee
shall
neuer
deceiue
mee
so
farre
,
as
to
make
me
thinke
otherwise
,
then
that
if
he
had
liued
in
holy
Hoopers
daies
,
hee
would
haue
beene
readie
,
with
the
forwardest
,
to
haue
carried
a
fagot
to
his
stake
,
yea
if
he
had
liued
in
Christs
daies
,
hee
would
haue
he
one
ready
to
haue
driuen
in
the
first
nayle
into
his
body
.
Certainly
,
an
Herod
and
Herodias
to
Iohn
Baptist
would
haue
beene
an
Ahab
and
Iezabell
to
Elias
.
And
yet
I
make
no
question
,
but
if
one
had
asked
either
Herod
or
Herodias
,
what
they
thought
of
Ahabs
&
Iezabels
dealings
toward
Elias
,
and
what
they
would
haue
done
in
like
case
,
I
doubt
not
I
say
,
but
they
would
haue
condemned
thē
to
the
very
pit
of
hell
,
and
made
many
goodly
protestations
,
that
if
they
had
then
liued
,
they
would
haue
done
farre
otherwise
:
But
in
asmuch
as
they
did
the
same
things
to
a
new
Elias
,
the
Baptist
,
that
came
in
the
spirit
and
power
of
Elias
:
it
was
thereby
euident
what
they
would
haue
done
to
the
old
Elias
.
Lastly
,
we
deceiue
our selues
in
regard
of
the
time
3.
To
come
.
to
come
,
when
we
wil
not
take
that
notice
of
our
corruption
,
as
to
think
we
are
in
danger
of
falling
heerafter
into
those
grosse
and
scandalous
sinnes
,
which
hetherto
we
haue
auoided
:
thus
,
many
wil
not
stick
Thrasonically
to
boast
,
that
if
Poperie
and
persecution
of
the
truth
should
againe
reenter
,
yet
they
should
neuer
shrink
.
But
a
notable
example
for
this
purpose
is
that
of
Peter
,
who
had
so
opened
his
eares
to
the
voyce
of
his
owne
deceitfull
and
lying
heart
,
that
hee
could
not
beleeue
Christ
himselfe
,
the
God
of
truth
,
forewarning
him
of
his
threefold
deniall
,
hee
could
not
be
perswaded
there
was
so
much
wickednesse
in
his
heart
.
So
Hazael
,
when
the
Prophet
told
2.
Kings
8.
13.
him
he
should
cruelly
rip
vp
the
women
with
child
,
and
dash
their
children
against
the
stones
,
as
thinking
better
of
himselfe
,
then
that
euer
hee
should
breake
forth
into
such
outrage
,
answered
,
not
without
some
indignation
,
What
am
I
a
dogge
?
Yea
that
thou
art
,
Hazael
;
and
so
naturally
are
al
the
sonnes
of
Adam
,
in
their
vitious
qualities
worse
then
dogges
,
beares
,
tigers
.
And
thus
,
if
our
own
harts
deceiue
vs
not
,
shall
we
iudge
of
our selues
,
that
there
is
no
sin
so
odious
vnto
which
of
our selues
we
are
not
sufficiently
inclinable
.
For
originall
sin
,
in
which
we
are
all
bred
&
born
,
conteineth
in
it selfe
the
seeds
of
all
sins
,
that
fearful
sin
against
the
holy
G.
it selfe
not
excepted
.
And
therefore
by
reason
of
this
so
corrupt
&
rotten
a
nature
,
wee
haue
a
disposition
,
euen
the
best
of
vs
,
to
the
vilest
&
most
loathsome
sinnes
.
One
would
haue
thought
that
the
Disciples
,
in
regard
of
their
education
&
nurture
,
both
vnder
their
parentes
,
in
honest
&
frugal
trades
,
and
vnder
our
Sauiour
,
in
holy
&
spirituall
learning
should
haue
bin
farre
enough
from
surfeting
&
drunkennes
,
the
sins
of
swaggerers
,
&
not
of
sober
,
ciuill
men
,
much
lesse
godly
&
zealous
ministers
.
And
yet
vnto
them
our
Sauiour
addresseth
this
admonition
,
Take
heede
vnto
your selues
that
your
harts
be
not
made
heauy
with
surfeting
and
drunkennesse
.
Luc
.
21.
34.
For
they
had
in
them
the
common
poison
of
nature
,
and
so
were
obnoxious
euen
to
the
most
shamefull
and
roproachfull
euils
.
And
yet
,
for
all
this
,
whose
heart
is
there
free
from
this
deceit
,
of
thinking
himselfe
free
enough
,
and
far
enough
from
many
,
specially
hatefull
,
and
ignominious
sinnes
,
as
murther
,
theft
,
adultery
,
periury
,
apostacy
and
such
like
?
Would
not
Dauid
,
thinke
we
,
as
well
as
Peter
admonished
of
his
future
denial
,
haue
made
strange
of
it
,
if
it
had
bene
told
him
before
hand
,
thou
shalt
defile
Bathsheba
,
murther
Vriah
?
Would
he
not
haue
Gal.
6.
1.
interpreted
.
answered
with
Hazael
,
what
am
I
a
dogge
?
This
deceit
is
exceeding
dangerous
,
and
therefore
take
wee
heed
of
it
.
For
whence
is
it
,
that
men
oftentimes
,
as
it
seemeth
of
mild
and
gentle
natures
,
breake
foorth
into
great
rage
,
euen
vnto
murther
,
and
againe
men
of
chast
behauiour
into
filthy
and
brutish
vncleannesse
:
whence
is
this
I
say
,
but
from
this
deceitfulnesse
of
our
harts
,
whereby
we
perswade
our selues
,
that
our
nature
is
not
so
far
venomed
,
that
it
should
be
likely
to
bring
forth
such
pestilent
euils
?
and
therfore
growing
secure
,
and
remitting
of
our
watchfulnesse
,
we
are
the
more
easily
ouerthrowen
.
Indeede
some
sinnes
there
are
to
which
wee
are
not
so
much
tempted
,
as
others
(
as
Luther
saide
of
himselfe
,
that
he
neuer
felt
himselfe
tempted
to
couetousnes
:
)
yet
there
is
no
sinne
,
but
we
may
both
be
tempted
to
,
&
through
temptation
fall
into
,
if
Gods
vnderpropping
hand
withdraw
it selfe
.
As
the
Apostle
notably
teacheth
,
exhorting
to
moderation
towards
our
brethren
fallen
euen
into
fouler
sins
,
vpon
this
ground
,
Considering
thy selfe
that
thou
maist
bee
tempted
,
euen
with
a
powerfull
and
preuailing
temptation
,
to
fall
into
thy
brothers
sinne
.
The
vse
then
of
this
point
is
to
take
heede
of
this
deceit
,
and
knowing
our selues
what
wee
are
,
to
tremble
and
to
feare
euen
those
sinnes
,
which
wee
least
suspect
,
and
whereto
wee
find
not
our selues
so
pronely
carried
,
as
to
others
.
Wee
would
be
loath
to
trust
a
beare
or
wolfe
,
or
any
such
like
beast
though
by
culture
and
manurance
in
their
youth
their
inborne
fiercenesse
bee
something
mitigated
.
Still
their
naturall
disposition
sticks
to
them
,
and
that
will
teach
them
to
doe
mischiefe
Why
then
should
wee
repose
any
such
confidence
in
our selues
,
that
wee
shall
neuer
lash
out
into
such
and
such
euils
?
Wee
haue
a
Schoolemaster
within
,
that
naturall
corruption
that
cleaues
so
fast
vnto
vs
,
that
will
be
readie
to
teach
vs
,
yea
to
vrge
and
force
vs
to
the
very
height
of
iniquitie
.
Few
will
so
trust
their
bodies
,
though
neuer
so
sound
and
healthy
,
but
that
they
will
feare
euen
the
most
dangerous
diseases
,
as
the
pox
,
the
plague
,
and
such
like
infections
;
for
that
they
know
that
euen
the
bodies
of
the
best
constitution
haue
matter
within
,
euen
for
the
vilest
disease
to
worke
vpon
.
Assuredly
thy
soule
is
a
farre
more
fruitfull
seminary
of
sinnes
,
then
thy
body
of
diseases
.
Why
then
shouldest
thou
suffer
thy selfe
to
be
deceiued
more
in
the
one
then
in
the
other
?
The
heathen
Philosopher
commended
this
meditation
to
his
schollers
in
the
hearing
of
others
faults
;
haue
I
done
any
such
like
thing
?
A
good
meditation
;
but
yet
,
in
case
this
question
Numquid
ego
tale
?
Plato
.
greatly
trouble
vs
not
,
let
vs
add
this
other
,
may
I
not
do
the
like
,
or
verse
?
This
is
the
holy
feare
Gods
Pro
.
28.
children
should
haue
of
themselues
continually
.
Such
as
was
that
in
the
eleuen
disciples
,
who
hearing
Christ
foretelling
,
One
of
you
shall
betray
me
,
euery
one
in
a
godly
iealousie
and
suspition
of
his
owne
naughtie
heart
,
cried
out
,
Master
is
it
I
?
Master
is
it
I
?
heere
euen
Peter
himselfe
,
that
a
little
before
could
not
think
his
heart
so
vnsound
,
as
to
be
fit
to
bring
forth
the
mishapen
brat
of
fearefull
deniall
,
now
(
haply
something
schooled
and
cooled
by
the
former
so
vehement
and
confident
prediction
of
Christ
)
feareth
the
ougly
and
terrible
monster
of
fearelesse
and
faithlesse
betraying
.
In
this
latter
feare
imitate
wee
Peter
,
and
not
in
his
former
presumption
:
for
when
once
we
shall
intertaine
this
deceit
,
that
there
are
any
sinnes
,
which
wee
neede
not
greatly
feare
,
then
are
wee
neerest
falling
into
them
.
And
so
often
it
commeth
to
passe
,
that
whilest
we
carefully
watch
against
those
sinnes
,
wee
see
our selues
by
strong
temptations
daily
drawen
vnto
,
and
wholly
neglect
others
wee
thinke
not
our selues
so
subiect
vnto
;
escaping
by
watchfulnesse
the
greater
,
through
this
deceitfulnesse
of
our
hearts
,
and
the
fruit
therof
,
our
security
,
wee
fall
in
the
lesser
dangers
.
Surely
Lot
was
in
greater
danger
of
vncleannesse
,
liuing
among
the
impure
Sodomites
,
than
solitarily
in
the
Mount
,
and
Noah
was
in
greater
danger
of
drunkennesse
,
liuing
among
the
drunken
sots
of
the
old
world
,
that
did
nothing
else
but
brutishly
eate
and
Math
.
24.
{αβγδ}
.
drinke
,
then
when
there
was
none
aliue
to
conuerse
with
,
but
his
owne
family
.
But
yet
they
were
in
danger
also
in
their
solitarinesse
,
as
hauing
that
within
them
,
without
which
the
euill
example
of
the
wicked
could
not
haue
corrupted
them
.
Among
the
wicked
,
euill
example
indangered
them
:
when
from
them
still
their
owne
corruption
threatened
danger
.
But
lo
(
examples
for
euer
to
be
remembred
)
because
in
their
solitarinesse
,
this
deceit
of
heart
tooke
place
,
that
of
themselues
they
were
not
so
frameable
to
such
sinnes
,
and
so
stood
not
,
as
in
times
past
vpon
their
guard
,
hence
it
came
to
passe
,
that
they
who
got
the
victorie
in
the
greater
,
were
shamefully
foiled
in
the
lesser
conflict
;
they
that
ouercame
two
aduersaries
together
,
the
flesh
and
the
world
,
were
miserably
ouercome
by
one
of
them
alone
,
the
flesh
without
the
ayde
of
the
world
.
O
then
deliuer
wee
our
soules
from
this
deceit
,
and
possesse
wee
them
continually
with
this
meditation
,
There
is
no
baggage
so
filthy
but
my
heart
is
a
fit
sinke
to
receiue
,
no
monster
so
hideous
but
it
is
a
fit
wombe
to
conceiue
,
no
weede
so
poisonfull
but
it
is
a
fit
soyle
to
bring
forth
.
Hardly
shall
he
be
caught
that
thus
feareth
the
snare
.
Indeede
in
euill
of
punishment
that
of
Iob
is
often
true
.
That
which
I
feared
is
come
vpon
me
.
But
in
the
euill
of
sinne
,
that
of
Salamon
,
Blessed
is
he
that
feareth
alwaies
;
how
blessed
,
but
in
escaping
the
sinne
feared
?
as
the
opposition
there
shewes
:
but
hee
that
[
not
fearing
]
hardens
his
heart
shall
fall
into
euill
.
CHAP.
IIII
.
Of
the
deceits
of
three
seuerall
sorts
of
men
,
the
rich
worldling
,
the
ciuill
iustitiary
,
the
loose
libertine
.
SO
much
of
the
first
deceit
in
iudging
of
our
persons
.
The
second
Deceit
is
,
that
our
bad
estate
is
good
:
where
there
are
The
second
followeth
.
And
that
is
when
wee
thinke
our selues
in
good
and
happy
estate
before
God
,
being
indeed
miserable
;
when
with
the
Church
of
Laodicea
wee
iudge
our selues
rich
and
Reuel
.
3.
wanting
nothing
,
when
indeed
wee
are
poore
,
naked
,
blind
and
beggerly
wretches
.
If
any
man
,
saith
Gal.
6.
3.
Paul
,
thinke
himselfe
somewhat
,
when
he
is
nothing
,
hee
deceiueth
himself
in
his
imagination
.
Now
what
greater
somewhat
then
for
a
man
to
be
happy
?
what
greater
nothing
then
to
be
miserable
?
and
so
what
greater
deceit
then
this
,
for
a
man
being
miserable
to
iudge
himselfe
happy
,
being
in
Gods
deepe
displeasure
to
account
himselfe
to
be
highly
in
his
fauour
?
A
deceit
indeede
very
common
,
but
also
very
dangerous
:
for
in
this
case
mans
deceitfull
and
dreaming
heart
makes
him
like
that
dreamer
of
the
Prophet
,
who
though
hungry
and
thirstie
,
yet
in
Esay
29.
8.
his
sleepe
thinkes
he
hath
meat
and
drinke
;
but
as
he
awakened
sees
his
error
and
feeles
his
hunger
,
so
shall
the
heart
aroused
by
God
,
at
least
at
the
day
of
iudgement
,
see
her
deceit
and
feele
hir
miserie
.
Surely
as
in
the
naturall
dreames
it
is
better
,
when
they
be
false
,
they
should
be
of
fearefull
things
,
then
of
ioyfull
,
as
better
for
a
King
to
dreame
himselfe
to
bee
a
begger
,
then
contrarily
for
a
begger
to
dreame
that
hee
is
a
King
:
for
the
King
,
when
hee
wakens
,
his
griefe
is
gone
and
his
ioy
is
redoubled
,
seeing
the
vanitie
of
his
dreame
,
but
the
begger
when
he
awakes
,
his
former
griefe
that
slept
with
him
awakes
,
and
returnes
so
much
the
fiercer
,
in
regard
of
the
false
ioy
of
his
dreame
:
so
is
it
in
these
dreames
and
deceitfull
dotages
of
the
heart
.
Farre
better
is
that
deceit
,
whereby
the
sonne
of
God
thinkes
himselfe
a
slaue
of
Sathan
,
than
the
contrary
,
when
the
limme
of
Sathan
deemes
and
dreames
himselfe
a
member
of
Christ
.
Better
it
is
for
Nebuchadnezer
being
a
man
,
through
his
braine
distempered
with
melancholly
to
thinke
himselfe
a
beast
,
then
for
a
beast
to
thinke
it selfe
a
man
:
for
this
deceit
is
nothing
so
vsuall
,
nor
so
perilous
.
A
mans
false
conceit
of
misery
,
when
indeede
he
is
happy
,
may
lessen
his
happinesse
:
it
cannot
make
him
miserable
:
But
a
mans
false
apprehension
of
happinesse
being
miserable
,
is
so
farre
from
making
him
happy
,
that
it
makes
him
twise
,
yea
remedilesse
miserable
;
it
being
the
first
step
to
happinesse
to
know
our
miserie
.
Lamentable
therefore
is
it
,
that
this
deceit
being
so
pernitious
,
should
be
so
vniuersall
.
Our
Sauiour
tels
vs
that
there
are
but
few
that
shall
be
saued
.
And
yet
if
all
they
should
be
saued
,
that
thinke
they
shall
be
saued
,
sure
then
there
are
but
very
few
that
shal
be
damned
,
&
then
the
strait
and
narrow
way
is
that
which
leadeth
to
Hell
,
the
broad
way
is
Heauen
way
:
For
who
is
there
almost
that
perswadeth
not
himselfe
hee
shall
be
saued
?
And
heere
I
obserue
more
specially
the
deceit
of
Foure
deceits
.
foure
seuerall
sorts
of
men
;
the
rich
worldling
,
the
ciuil
iustitiarie
,
the
loose
libertine
,
or
carnall
gospeller
,
and
the
temporarie
beleeuer
;
all
these
vpon
their
seuerall
,
but
all
of
them
deceiuable
grounds
,
perswading
themselues
,
they
are
in
the
fauour
of
God
.
First
,
the
men
of
this
world
,
whose
bellies
God
filleth
with
the
hid
treasure
of
the
earth
,
vpon
occasion
Rich
worldlings
deceit
.
Psal
.
17.
of
their
outward
prosperity
,
are
quickly
brought
into
this
fooles
paradise
of
thinking
themselues
to
be
the
speciall
darlings
of
God
:
for
if
the
godly
themselues
haue
oftentimes
their
eies
so
dazeled
with
the
outward
glittering
and
flourishing
estate
of
the
wicked
,
as
thereupon
they
are
ready
to
say
of
them
,
The
generation
of
Gods
children
,
which
Psal
.
73.
was
once
Dauids
error
for
a
time
:
how
much
more
then
,
thinke
wee
,
will
the
wicked
thinke
so
of
themselues
?
He
that
maketh
gaine
,
saith
Dauid
,
blesseth
himselfe
,
Psal
.
10.
3.
namely
in
this
false
opinion
of
his
owne
felicitie
.
And
elsewhere
hee
sheweth
that
when
God
holdeth
his
peace
,
and
doth
not
by
his
iudgements
Psal
.
50.
disturbe
them
in
their
pleasures
and
profits
,
then
presently
their
deceitfull
heart
thereon
inferreth
,
that
God
is
like
to
them
,
he
alloweth
of
them
and
their
doings
.
That
we
may
free
these
men
from
this
deceit
,
and
discouer
the
grossenesse
of
it
,
diuers
things
must
be
considered
.
First
,
If
riches
be
that
that
makes
men
happy
,
(
according
to
the
foolish
phrase
men
vse
when
such
things
befall
one
,
O
he
is
made
!
)
how
then
comes
it
to
passe
,
that
Heauen
the
cheefe
and
royall
seate
of
blessednesse
,
is
so
empty
of
these
treasurers
?
for
there
grow
no
minerals
,
the
veine
of
siluer
&
gold
is
not
to
be
found
there
.
And
yet
God
who
there
sheweth
the
brightest
lustre
of
his
glorie
,
the
holy
Saints
and
Angels
,
that
dwell
there
with
him
,
want
nothing
that
may
serue
to
make
them
completely
blessed
.
Surely
belike
happinesse
must
be
digged
out
of
the
bowels
of
the
earth
,
it
growes
below
,
not
aboue
.
The
earth
can
no
longer
say
,
when
it
is
demanded
of
our
happinesse
,
as
it
is
in
Iob
,
it
is
not
in
Iob
.
28.
14.
mee
;
if
siluer
and
gold
be
our
happinesse
,
then
it
is
in
the
earth
,
and
so
,
which
is
strange
,
it
is
neerer
hell
(
which
the
scripture
seemeth
to
place
below
i●
the
deepes
)
then
heauen
,
which
all
knowe
to
be
aloft
,
Luke
8.
and
so
neerer
the
Diuell
,
then
God
let
me
haue
heauens
miserie
,
take
thou
hels
happinesse
.
2
If
this
deceit
be
true
,
happinesse
should
rather
be
found
in
the
wildernesse
of
India
,
Turkey
,
and
such
like
barbarous
,
and
brutish
places
,
then
in
the
faire
Eden
of
the
Church
.
Is
it
likely
,
that
if
riches
were
such
pearls
,
the
Lord
would
cast
them
to
such
swine
?
if
such
happie
things
,
he
would
throw
them
to
such
dogges
?
if
the
childrens
bread
,
hee
would
feed
whelpes
with
them
?
3
Riches
indeed
themselues
are
the
good
blessinges
of
God
,
and
are
notable
instruments
of
vertue
,
as
we
see
in
Salomon
,
Abraham
,
Lot
,
and
other
holy
rich
men
in
the
scripture
,
in
all
whom
that
saying
was
true
,
Wisedome
is
good
with
an
inheritance
.
Eccles
.
7.
13.
interpreted
.
Wisedome
is
good
without
an
inheritance
to
the
owner
,
but
it
is
not
so
good
to
others
,
it
cannot
so
cleerely
shew
,
and
manifest
it selfe
to
them
,
without
the
helpe
of
this
instrument
.
As
how
could
Abraham
haue
shewed
his
hospitall
,
and
bountifull
minde
,
in
intertaining
strangers
,
if
poore
?
How
could
Iob
haue
declared
his
mercy
,
and
liberality
to
the
poore
,
without
his
riches
?
how
could
Salomon
haue
witnessed
his
munificence
,
&
royall
magnificence
,
yea
his
zeale
,
and
piety
in
building
the
temple
,
together
with
his
wisedome
and
skill
in
naturall
philosophy
,
had
not
the
Lord
so
abundantly
furnished
him
with
these
helpes
?
what
then
?
shall
wee
say
,
because
riches
are
the
instruments
,
whereby
vertue
declareth
it selfe
,
therefore
they
make
men
vertuous
?
that
,
because
a
good
pen
is
the
instrument
of
writing
,
therefore
it
will
make
one
a
good
writer
?
nay
rather
a
good
writer
makes
the
pen
good
,
and
to
bee
a
fit
instrument
of
writing
well
.
For
furnish
an
vnskilfull
writer
with
neuer
so
good
a
pen
,
yet
his
fist
remaines
still
as
vnskilfull
.
So
a
good
man
knowes
how
to
make
vse
,
and
aduantage
of
riches
,
for
the
practise
of
vertue
;
as
Salomon
saies
,
The
crowne
of
the
wise
is
their
riches
:
but
Pro
.
14.
24.
cleered
.
yet
giue
them
a
foole
,
and
you
put
a
sword
into
a
mad
mans
hand
,
still
hee
is
as
wicked
,
naie
worse
then
before
,
as
Salomon
addeth
in
the
same
place
,
the
folly
of
fooles
,
namely
rich
ones
,
is
foolishnes
;
why
,
was
it
not
foolishnes
before
they
were
rich
?
yes
,
but
not
in
comparison
of
that
it
is
now
,
since
they
became
rich
.
That
as
wisedome
is
good
,
that
is
,
better
,
shines
brighter
,
so
folly
is
naught
,
that
is
,
farre
worse
,
more
palpably
discouers
it selfe
,
with
an
inheritance
.
That
which
Salomon
speakes
of
silence
in
a
foole
,
may
as
truely
be
said
of
pouerty
sometimes
.
Prou.
17.
28.
A
foole
is
accounted
wise
while
poore
,
but
let
him
once
be
rich
,
then
his
follie
is
foolishnesse
indeed
.
Riches
then
declare
whether
wee
be
good
,
or
no
,
as
a
sword
in
a
mans
hand
whether
he
be
sober
,
or
drunke
,
but
they
make
vs
not
good
;
because
,
as
I
said
,
they
are
only
instruments
of
goodnesse
.
And
the
instrument
alwaies
receiueth
it
force
from
that
which
vseth
it
,
giueth
none
vnto
it
.
Were
it
not
absurd
for
a
man
to
thinke
himselfe
a
good
scholer
,
because
he
hath
many
bookes
standing
in
his
closet
,
or
a
good
musition
,
because
he
hath
many
musicall
instruments
hanging
vpon
his
wals
,
when
he
knowes
not
how
to
vse
either
bookes
,
or
instruments
?
And
yet
riches
are
no
such
necessary
instruments
of
grace
,
as
bookes
are
of
learning
.
For
a
man
may
shew
as
much
,
naie
(
as
Chrysostome
hath
well
Hom.
1.
ad
pop
.
Antioch
.
noted
in
the
example
of
Iob
)
more
of
some
obedience
namely
that
which
we
call
passiue
in
pouertie
,
then
in
riches
.
4
Riches
,
though
they
be
the
giftes
of
God
,
yet
we
must
consider
,
with
what
hand
hee
reacheth
them
forth
vnto
vs
,
whether
with
the
right
,
or
the
left
,
with
what
mind
he
giueth
them
,
whether
in
loue
,
or
in
anger
.
For
God
often
giueth
men
riches
as
he
gaue
the
Israelites
quayles
,
euen
to
be
thornes
to
choake
them
.
Herein
being
like
that
King
Eutrapeles
,
Drus
.
in
adag
.
that
heaped
vp
most
riches
vpon
such
as
he
most
hated
,
saying
that
together
with
their
riches
hee
should
crush
them
with
a
heauy
burden
of
cares
.
Pharaoh
himselfe
was
not
smitten
with
many
of
those
judgements
,
wherin
others
perished
,
but
it
was
not
from
any
speciall
respect
God
had
of
him
aboue
them
,
but
God
himselfe
,
least
he
should
misiinterprete
it
,
tels
him
the
reason
for
this
cause
Ex.
9.
16.
interpreted
vide
Iun
.
haue
Ireserued
thee
,
namely
from
being
stroken
with
the
former
judgement
,
not
for
any
loue
I
beare
to
thee
,
but
,
that
I
may
shew
my
power
in
thee
.
The
Psalmist
therefore
excellently
couples
these
thinges
together
.
The
Lord
giueth
fight
to
the
blind
,
hee
raiseth
Ps.
146.
8.
inlightened
.
vp
the
crooked
,
he
loueth
the
righteous
.
To
teach
that
the
Lord
may
dispense
these
outward
blessinges
to
the
wicked
,
but
not
in
loue
,
saue
only
to
the
righteous
.
Wherefore
our
rich
worldling
hath
little
cause
of
reioycing
in
his
riches
,
vnlesse
hee
knew
that
the
Lord
looked
vpon
him
,
as
Elizabeth
speaketh
of
the
Luc
.
1.
25.
blessing
of
hir
fruitfull
wombe
,
in
the
giuinge
of
them
,
euen
with
a
sweete
,
and
amiable
countenance
,
ready
together
with
his
riches
to
deale
his
owne
soule
vnto
him
.
But
it
is
otherwise
:
The
Lord
turneth
his
backe
vpon
him
,
euen
then
when
his
hand
reacheth
forth
these
outward
thinges
vnto
him
.
In
his
anger
he
giueth
these
supposed
faelicities
to
the
wicked
,
which
in
his
mercy
he
denieth
to
the
godly
.
He
putteth
them
into
the
fatter
pastures
,
because
he
meaneth
to
kill
them
,
and
causeth
these
to
feede
on
the
bare
commons
,
because
he
will
haue
them
liue
still
.
If
the
stalled
oxe
had
reason
,
would
he
be
so
senselesse
as
to
thinke
his
master
loued
him
better
then
his
fellowes
,
because
of
his
more
liberall
foode
?
know
it
then
thou
rich
worldling
God
onlie
fatteth
thee
for
the
slaughter
.
Hee
thus
ladeth
thee
with
these
blessinges
that
by
this
meanes
aggrauating
thy
ingratitude
,
and
impenitency
,
hee
Rom.
2.
4.
might
lade
thee
with
a
heauier
weight
of
condemnation
.
Yea
by
this
meanes
in
his
iust
judgement
,
as
by
an
outward
occasion
,
he
prouoketh
,
and
stirreth
vp
that
corruption
of
pride
,
couetousnesse
,
cruelty
,
oppression
,
and
such
like
,
which
before
were
in
thee
,
but
for
want
of
occasion
could
not
so
plainly
shew
themselues
.
That
therfore
this
secret
corruption
may
be
discouered
,
he
offreth
fit
matter
for
it
to
feed
vpon
,
toworke
vpon
.
Iudas
was
couetous
before
hee
came
to
Christ
:
therfore
Christ
gaue
him
the
bag
to
feed
that
his
humor
,
to
minister
fuell
to
it
,
that
so
his
rotten
heart
might
be
detected
,
should
not
now
Iudas
haue
deceiued
himselfe
much
,
if
hee
had
apprehended
the
office
which
Christ
assigned
him
,
as
an
argument
of
his
grearer
respect
,
as
though
hee
had
reposed
more
confidence
in
him
for
fidelity
,
whome
indeed
he
knew
to
be
most
vnfaithful
?
Iudas
bag
was
a
net
to
catch
his
soule
.
The
wickeds
table
,
though
swimming
neuer
so
much
with
dainties
,
is
his
snare
&
his
prosperity
his
ruine
.
God
giueth
them
these
things
Psa
.
69.
22.
no
otherwise
then
Iael
gaue
Sisera
milke
,
and
lodging
,
that
by
this
means
casting
them
into
the
dead
sleep
of
security
,
he
might
strike
them
through
with
the
naile
of
his
iudgements
,
or
as
Ehud
gaue
the
present
to
Eglon
,
onely
that
he
might
haue
an
occasion
to
sheath
his
dagger
in
his
bowels
:
wherefore
looke
how
Haman
deceiued
himselfe
in
construing
the
Queenes
inuitation
of
him
to
the
banquet
,
as
a
matter
of
speciall
grace
:
for
indeede
shee
did
it
onely
to
accuse
him
;
alike
doe
these
fatte
worldlings
deceiue
themselues
,
imputing
their
outward
prosperity
to
the
fauour
of
God
,
who
indeede
onely
giueth
them
these
things
to
furnish
their
inditement
out
of
them
;
like
as
once
Ioseph
caused
his
cup
to
bee
put
into
one
of
his
brethrens
sacks
,
that
he
might
picke
a
quarrell
with
them
,
and
lay
theft
to
their
charge
:
for
God
,
howsoeuer
he
haue
giuen
the
wicked
these
earthly
blessings
,
yet
will
he
chalenge
them
of
theft
,
and
vniust
vsurping
of
his
creatures
,
to
the
which
being
out
of
Christ
,
they
haue
no
right
and
title
.
See
then
ye
miserable
mucke
wormes
of
the
earth
,
how
grossely
yee
deceiue
your selues
,
that
are
so
fearefull
of
being
deceiued
by
others
,
and
know
that
as
in
other
regards
,
so
in
this
hath
our
Sauiour
befooled
you
,
that
Luk
.
12.
you
thus
lull
your selues
a
sleepe
in
a
false
conceit
of
your
owne
happinesse
,
and
sing
a
requiem
to
your
owne
soules
,
soule
take
thine
ease
;
and
yet
sinne
lies
before
the
doores
;
this
night
ô
foole
shall
they
take
away
thy
soule
:
and
then
though
with
Diues
ye
haue
bin
rich
in
this
world
,
yet
with
him
also
ye
shal
be
poore
,
enough
in
the
World
to
come
:
so
poore
that
yee
shall
bee
driuen
to
begge
a
droppe
of
water
of
Luk
.
16.
some
Lazarus
,
to
whom
heere
you
denied
crummes
of
bread
.
O
extreame
and
more
then
beggerly
pouerty
,
when
thou
canst
not
commaund
a
little
drop
of
water
!
So
fitly
did
the
Apostle
say
,
charge
them
that
are
rich
in
this
world
,
intimating
that
there
is
one
riches
&
pouerty
of
this
world
,
&
of
the
world
to
come
another
,
as
Lazarus
,
poore
in
this
world
,
became
rich
in
the
other
world
,
and
Diues
,
rich
in
this
world
,
became
exceeding
penurious
in
the
other
:
withall
teaching
that
these
riches
,
when
they
last
longest
,
last
no
longer
then
this
life
,
they
follow
not
after
vs
when
wee
are
dead
,
to
make
vs
rich
in
that
other
world
;
Go
now
and
blesse
thy selfe
in
thy
riches
,
and
prosperous
estate
as
badges
of
blessednes
;
from
which
holy
Agur
desired
to
bee
blessed
;
fearing
least
his
shoe
being
ouerwide
for
his
foote
it
would
but
hinder
him
in
his
iourney
,
and
his
ouer-ample
estate
would
be
as
cumbersome
to
his
soule
,
as
Sauls
armour
would
haue
beene
to
Dauids
body
.
The
Apostle
tels
thee
,
God
chasteneth
euery
child
hee
Heb
.
12.
hath
,
and
none
but
bastards
goe
vncorrected
:
what
an
idle
conceit
then
is
this
for
thee
to
take
that
for
a
note
of
thy
sonneship
,
namely
thy
oyled
and
buttered
paths
,
thy
long
ease
and
freedome
from
crosses
,
for
which
the
Holy
Ghost
,
hath
reproached
thee
with
the
brand
of
bastardisme
?
Our
Sauiour
cries
out
,
woe
be
to
you
rich
men
,
for
yee
shall
weepe
.
What
a
madnesse
for
thee
to
blesse
where
Christ
curses
?
He
tels
thee
that
thy
riches
are
as
great
burthens
,
hindering
thy
entrance
in
at
the
strait
gate
,
and
as
the
bunch
on
the
Camels
backe
,
hindring
his
passage
through
the
needles
eye
,
and
therefore
cries
out
,
how
hardly
shal
a
rich
man
enter
into
the
kingdome
of
heauen
?
what
a
dotage
is
this
to
account
the
barre
of
heauen
dore
shutting
it
vp
against
vs
,
to
be
the
key
opening
it
to
vs
,
to
take
weights
,
pressing
vs
downe
to
hell
to
bee
wings
,
lifting
vs
vp
to
heauen
?
2.
Sort
of
men
deceiuing
themselues
in
this
Ciuill
Iustitiaries
deceit
.
kind
are
our
ciuill
iustitiaries
,
who
therefore
iudge
themselues
to
be
in
good
state
to
God-ward
,
because
they
liue
without
scandall
honestly
,
quietly
paying
euery
man
his
owne
&c.
If
they
had
hence
concluded
they
had
beene
in
good
state
to
man-ward
,
the
deceit
had
beene
more
tolerable
;
for
men
cannot
so
well
chalenge
those
that
can
with
Samuel
say
,
whose
oxe
or
asse
haue
I
stollen
?
whom
haue
I
wronged
?
but
the
deceit
is
fond
,
to
thinke
therefore
God
can
haue
no
action
against
thee
.
Alike
as
if
thou
shouldest
thinke
the
King
can
touch
thee
in
nothing
,
because
thou
hast
not
failed
in
any
point
,
the
Law
tyes
thee
to
thy
fellow-subiects
,
with
whom
thou
liuest
,
and
yet
happily
hast
many
waies
faulted
against
the
king
himselfe
:
Thou
talkest
of
paying
men
their
dues
;
wel
let
it
be
so
:
what
can
follow
hence
,
but
that
among
men
thou
shalt
go
for
an
honest
man
?
what
with
God
too
?
yes
,
if
thou
canst
truly
say
,
thou
paist
him
his
dues
;
the
due
of
prayer
,
hearing
,
reading
,
&
meditating
in
the
worde
,
sanctifiing
of
the
Sabbaoths
,
the
which
our
ciuill
man
neuer
paieth
,
and
therfore
as
thou
wouldst
account
him
vnhonest
,
that
paies
thee
not
thy
dues
,
so
will
God
account
thee
,
for
not
paying
him
his
.
This
is
true
religion
saith
Iames
to
the
loose
professor
seuering
some
outward
duties
of
religion
in
the
first
,
from
righteousnesse
in
the
second
table
,
to
visit
the
Fatherlesse
and
widdow
&c.
which
are
duties
not
of
religion
properly
,
but
of
iustice
and
righteousnesse
:
and
this
hee
doth
because
this
is
the
triall
of
the
truth
of
our
religion
.
By
like
reason
and
proportion
may
I
say
to
the
Ciuil
man
,
as
vnreasonably
diuiding
the
works
of
righteousnes
,
in
the
second
table
,
from
those
of
religion
,
in
the
first
,
This
is
true
righteousnesse
,
this
is
true
honesty
,
to
sanctifie
the
Sabbaoths
,
to
call
vpon
the
name
of
the
Lord
,
to
conferre
,
to
meditate
of
the
word
:
For
looke
what
kind
of
Religion
that
is
,
which
is
not
attended
with
honesty
to
men
,
alike
is
that
honesty
which
is
not
ioyned
with
Religion
to
God
.
Now
the
former
religion
none
so
ready
to
condemne
for
naught
as
the
ciuill
man
himselfe
:
for
zeale
and
deuotion
in
no
case
can
he
away
with
:
therefore
,
his
owne
mouth
being
iudge
,
his
owne
honesty
which
he
so
magnifies
and
makes
the
only
prop
of
his
happinesse
must
needs
be
rotten
,
and
vnsound
.
Vnhonest
religion
is
as
good
,
as
irreligious
honesty
.
And
if
in
thy
iudgement
,
the
former
be
naught
,
surely
the
latter
cannot
be
good
.
Religion
,
or
the
feare
of
God
Salomon
cals
the
head
of
all
goodnesse
:
honesty
then
without
religion
is
as
a
body
without
a
head
,
euen
a
rotting
,
and
stinking
carrion
:
and
wilt
thou
yet
be
so
fond
as
to
thinke
it
is
a
sweet
smelling
sacrifice
in
Gods
nosethrils
?
Heare
Christ
telling
the
Pharisees
,
such
as
thou
art
,
that
the
harlots
and
Publicanes
,
as
if
I
should
now
say
to
thee
cut-throats
,
and
cut-purses
,
should
go
before
them
into
the
kingdom
of
heauen
.
And
againe
,
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
ye
cannot
Mat
.
5.
enter
into
the
kingdome
of
heauen
.
And
if
this
cannot
stop
thy
mouth
,
yet
let
Esayes
foule
cloath
,
all
our
righteousnesse
,
euen
our
righteousnesse
,
the
Prophet
includes
himselfe
,
holy
Esaies
owne
righteousnesse
the
righteousnes
of
grace
,
is
a
menstruous
cloath
,
that
wil
rather
foule
our
faces
,
then
wipe
away
the
filth
of
them
.
What
then
is
the
righteousnesse
of
nature
?
Surely
Christ
must
bee
both
wash
,
and
wipe
his
disciples
feet
.
His
bloud
must
bee
both
water
,
and
towel
too
.
Renounce
then
thine
own
righteousnesse
euen
spiriuall
,
much
more
Ciuil
,
and
trust
onely
to
his
.
The
third
sort
of
these
selfe-deceiuers
are
our
common
and
carnall
Gospellers
,
Gospelspillers
rather
,
being
Libertines
deceit
.
indeed
loose
libertines
that
doe
turne
the
grace
of
God
into
wantonnes
:
These
also
iudge
themselues
to
be
in
good
case
before
God
;
and
why
?
because
they
haue
beene
borne
in
the
Church
,
and
still
enioy
the
priuiledges
thereof
;
they
haue
beene
washed
with
holy
water
,
and
are
daily
fed
with
the
spirituall
Manna
of
the
word
,
and
Sacraments
.
This
was
the
vsual
deceit
of
the
Iewes
,
who
cried
,
the
temple
of
the
Lord
,
the
Ier
7.
temple
of
the
Lord
:
and
had
nothing
else
to
blesse
Math
.
7.
themselues
withal
,
but
the
cognizance
of
circumcision
.
And
our
Sauior
sheweth
how
many
at
the
last
day
shal
look
for
eternal
life
,
only
because
they
haue
eat
and
drunk
in
his
presence
,
which
I
vnderstand
of
the
spirituall
eating
and
drinking
in
the
hearing
of
the
word
,
and
receiuing
of
the
Sacraments
:
but
for
all
this
,
with
the
man
that
wanted
the
wedding
garment
,
they
may
be
taken
from
the
very
feasting
table
to
the
gallowes
with
Haman
.
And
though
they
flie
neuer
so
much
with
Ioab
to
the
hornes
of
Gods
altar
,
yet
it
shall
not
defend
them
from
Gods
sword
,
for
the
very
trueth
is
this
,
the
man
that
wants
the
wedding
garment
is
no
otherwise
bidden
to
the
feast
by
the
king
,
then
Haman
was
to
Queene
Esters
feast
,
hee
shall
there
finde
God
no
lesse
angry
with
him
,
then
Haman
found
Ahashuerosh
,
and
heare
that
fearefull
sentence
,
Take
him
,
bind
him
,
&c.
Of
this
deceit
S.
Iames
speaketh
,
when
hee
saith
,
Be
yee
doers
Iam
.
1.
22.
of
the
word
,
&
not
hearers
only
,
deceiuing
your selues
.
Shewing
thereby
that
many
,
as
the
miserable
experience
euen
of
these
times
also
sheweth
,
did
therfore
repute
themselues
in
the
number
of
Gods
people
,
onely
because
they
came
to
the
Church
,
heard
the
word
and
presented
him
with
the
outward
sacrifices
of
their
praiers
,
and
praises
,
howsoeuer
their
liues
otherwise
were
most
vile
and
vitious
.
But
Saint
Iames
afterward
telleth
these
deceiuers
,
If
any
man
Psalm
.
26.
seeme
religious
and
refraine
not
his
tongue
deceiuing
his
owne
heart
,
his
religion
is
in
vaine
.
And
so
doth
S.
Paul
tell
the
Iewes
that
rested
in
the
law
,
and
the
outward
letter
thereof
,
that
their
circumcision
was
no
better
then
vncircumcision
;
as
a
man
may
say
to
a
base
player
,
apparelled
like
a
Kings
sonne
,
that
his
Princes
coat
is
no
better
then
a
beggers
.
It
shall
doe
him
no
more
good
,
procure
him
no
more
honour
or
respect
.
For
circumcision
,
baptisme
,
hearing
,
receiuing
,
and
all
such
like
badges
of
outward
profession
they
are
but
as
the
outward
garment
of
Christians
,
which
may
easily
bee
put
on
by
those
that
are
none
.
And
therfore
howsoeuer
thcse
by
many
are
thought
sufficient
to
make
them
good
Christians
,
yet
Salomon
sticks
not
to
make
them
the
marks
of
fools
,
when
there
are
no
better
then
they
,
as
when
hee
calleth
Gods
owne
sacrifices
,
the
sacrifices
of
fooles
,
bee
more
ready
to
heare
then
to
offer
the
sacrifice
of
fools
,
because
Eccles
.
5.
of
this
foolish
conceit
which
many
ground
vpon
them
.
but
notably
doth
God
shake
these
deceiuers
in
the
fiftieth
Psalme
,
who
for
all
their
lying
,
slaundering
,
whoring
,
theeuing
,
would
yet
needs
goe
for
Saints
,
because
they
were
diligent
in
the
outward
seruice
of
the
temple
.
They
thought
they
were
very
carefull
rememberers
of
God
,
when
they
plied
him
so
fast
with
the
sacrifices
of
the
Law
,
both
morning
and
euening
:
and
yet
God
telleth
them
that
none
were
so
vnmindfull
of
him
as
they
,
and
therefore
very
fearefully
thundreth
against
them
:
O
consider
this
ye
that
forget
God
,
least
I
teare
you
in
peeces
:
For
when
the
trueth
of
Obedience
,
and
power
of
godlinesse
is
wanting
,
surely
there
is
small
difference
betwixt
an
Israelite
,
and
an
Ismaelite
,
a
circumcised
Hebrewe
,
and
an
vncircumcised
Philistim
,
a
baptised
Englishman
,
and
an
vnwashen
Turke
.
Neither
is
the
barren
fig-tree
in
Gods
orchyard
in
any
better
case
,
then
is
the
bramble
in
the
wildernesse
.
In
which
regard
Dauid
is
not
afraide
to
call
the
Eiphims
strangers
,
Psal
54.
3.
Psal
.
59.
5.
and
7.
1.
opened
.
and
Sauls
courtiers
heathen
,
and
Saul
himselfe
Cushi
,
or
an
Aethiopian
,
though
all
of
them
liuing
in
the
visible
Church
as
members
thereof
;
to
shewe
,
that
God
will
lappe
them
vp
in
the
same
bundle
of
condemnation
,
together
with
the
heathen
,
and
vncircumcised
,
stangers
,
from
the
couenants
,
and
common-weale
of
Israel
.
This
therefore
will
be
but
a
silly
plea
before
God
,
wee
haue
gone
to
Church
,
frequented
the
praiers
,
heard
the
sermons
;
nay
the
plea
of
preaching
sermons
will
not
bee
admitted
.
When
thou
bringest
to
God
the
sermons
thou
hast
heard
,
thou
bringest
Vriahs
letters
;
the
matter
of
thine
owne
death
,
and
damnation
.
For
therefore
shall
God
adiudge
thee
to
so
much
sorer
,
and
seuerer
condemnation
,
by
how
much
thy
meanes
of
repentance
haue
beene
greater
.
Therefore
shall
the
earth
be
cursed
,
because
hauing
beene
watered
with
the
dewe
of
heauen
,
it
bringeth
forth
nothing
but
brambles
,
and
briers
.
But
here
our
libertine
,
Heb
.
6.
besides
his
outward
formal
Church-seruice
,
vrgeth
his
faith
in
the
merits
of
Christ
Ans.
His
faith
is
meere
fancy
:
for
,
1.
Faith
commeth
Rom.
10.
by
hearing
,
and
so
also
is
it
nourished
by
hearing
of
the
word
,
prayer
and
the
sacraments
.
But
these
men
cannot
tell
how
they
came
by
their
faith
.
And
it
is
suspitious
when
men
haue
goods
,
and
cannot
tel
how
they
came
by
them
:
assuredly
they
cannot
say
they
came
to
their
faith
by
any
such
meanes
:
for
they
despise
the
powerfull
ministerie
,
and
to
pray
aright
they
know
not
,
whereas
true
faith
the
daughter
of
the
word
,
cannot
but
with
al
humility
and
thankfulnes
acknowledge
her
father
.
2.
True
faith
is
copulatiue
,
it
ioyneth
together
the
whole
worde
of
God
:
it
beleeueth
one
promise
as
well
as
another
,
the
promises
of
this
life
,
as
well
as
those
of
the
life
to
come
.
But
our
Libertines
faith
that
seemeth
very
strong
in
beleeuing
saluation
by
Christ
,
in
temporall
dangers
,
that
concerne
the
outward
man
onely
,
cannot
vphold
it selfe
:
the
reason
is
,
for
that
,
as
their
faith
is
a
fancy
it selfe
,
so
it
apprehendeth
eternall
saluation
as
a
fancie
,
and
so
there
can
bee
bold
enough
,
but
temporall
saluation
beeing
apprehended
as
a
matter
of
trueth
,
their
fantasticall
faith
cannot
lay
hold
of
the
promises
thereof
:
these
men
that
so
confidently
professe
,
that
they
beleeue
God
hath
prouided
superabundant
riches
of
glory
heereafter
for
them
,
cannot
yet
beleeue
that
hee
will
prouide
competent
necessaries
of
maintenance
for
this
present
life
:
whence
they
so
tremble
in
their
dangers
.
Againe
faith
beleeueth
the
threats
of
the
word
together
with
the
promises
:
now
thou
who
pretendest
beleefe
of
the
promises
,
shew
me
thy
beleefe
of
the
threatnings
:
diddest
thou
beleeue
the
truth
of
those
menaces
,
which
God
hath
denounced
against
vncleane
,
couetous
,
ambitious
,
proud
,
enuious
,
malitious
persons
,
and
such
like
sinners
,
how
durst
thou
then
so
wallow
in
these
sinnes
,
that
if
God
in
stead
of
hell
,
had
promised
heauen
,
as
a
reward
vnto
them
,
thou
couldest
not
doe
more
,
then
thou
doest
;
Why
shouldest
thou
deceiue
thy selfe
with
an
opinion
of
faith
,
when
indeede
thou
beleeuest
not
so
much
as
the
Diuell
?
for
hee
beleeues
[
namely
the
threatenings
of
the
word
]
and
trembles
for
horrour
;
but
thou
goest
on
in
sin
,
making
a
mocke
of
the
menaces
,
and
in
the
infidelity
Iames
2.
of
thy
heart
giuest
them
the
lye
,
saying
no
such
thing
shall
befall
thee
.
And
so
much
for
the
three
former
selfe-deceiuers
.
CHAP.
V.
Of
the
deceits
of
the
temporary
beleeeuers
Faith
and
feelings
.
WEe
come
now
to
the
fourth
sort
of
these
deceiuers
,
the
temporarie
beleeuer
,
described
Temporaries
Deceit
,
touching
Mat
.
13.
by
our
Sauiour
in
the
parable
of
the
stony
and
thorny
ground
,
and
by
the
Apostle
,
Heb
,
6.
They
heare
the
word
,
and
are
inlightened
in
their
vnderstandings
,
yea
rauished
,
one
would
thinke
,
in
their
affections
:
for
they
heare
it
saith
our
Sauiour
with
ioy
:
where
by
one
of
the
cheefest
affections
,
wee
are
by
like
proportion
to
vnderstand
all
the
rest
,
euen
the
affection
of
greefe
it selfe
;
that
as
they
reioyce
in
hearing
of
the
comforts
,
and
such
like
doctrine
,
which
requireth
ioy
,
so
when
the
nature
of
Mat
.
13.
20.
explained
.
doctrine
requireth
griefe
,
they
are
also
affected
with
sorrow
,
and
therefore
at
the
hearing
of
the
word
,
with
those
Israelites
,
do
often
euen
draw
buckets
of
water
and
shed
riuers
of
teares
.
Euen
this
a
so
is
to
be
vnderstood
by
their
hearing
the
word
with
ioy
,
because
they
reioice
euen
in
this
griefe
,
tasting
of
the
sweetnesse
of
the
word
,
&
finding
a
comfortable
relish
therein
.
These
men
we
see
go
very
far
,
so
that
,
as
the
Apostle
speaketh
,
they
are
in
some
sort
,
made
partakers
of
the
holy
Ghost
,
they
taste
of
the
powers
of
the
world
to
come
,
&
expresse
their
inward
grace
by
outward
obedience
,
bringing
forth
fruit
very
speedily
,
far
sooner
than
others
,
as
the
stonie
ground
is
more
quicke
&
forward
than
other
soiles
.
And
yet
for
all
this
these
also
,
being
rotten
at
the
heart
,
are
to
be
ranked
in
the
number
of
selfe-deceiuers
,
as
falsely
iudging
themselues
to
be
in
the
state
of
grace
.
The
deceitful
argument
wherby
they
thus
iudge
,
is
this
.
Whosoeuer
hath
true
faith
,
repentance
,
obedience
,
is
in
the
state
of
grace
.
But
I
haue
these
three
,
saith
the
Temporary
:
Therefore
I
am
in
the
state
of
grace
.
This
deceit
is
far
more
deep
and
dangerous
,
then
any
of
the
former
three
:
for
their
error
was
in
the
ground
,
whereon
their
argument
was
built
,
not
in
the
application
thereof
,
as
in
the
argument
of
the
rich
worldling
;
Whosoeuer
hath
outward
prosperitie
is
in
Gods
fauour
.
But
I
haue
outward
prosperitie
.
Heere
the
deceit
is
in
the
proposition
,
not
in
the
assumption
:
for
he
truely
assumes
to
himselfe
outward
prosperitie
;
but
his
proposition
is
false
,
that
Outward
prosperitie
is
an
argument
of
Gods
fauour
.
So
the
Ciuil
man
erres
not
in
his
application
of
ciuill
and
outward
righteousnesse
to
himselfe
;
but
in
his
ground
,
that
this
ciuill
righteousnesse
is
enough
to
get
saluation
.
And
so
the
loose
Protestant
rightly
applies
to
himselfe
outward
profession
,
hearing
of
the
word
&c.
but
his
ground
is
deceitfull
,
that
this
is
sufficient
to
make
one
a
good
Christian
.
But
heere
it
is
otherwise
.
The
ground
of
the
temporarie
beleeuers
argument
is
most
certaine
and
agreeable
to
the
word
,
namely
,
that
whosoeuer
hath
true
faith
,
repentance
and
obedience
is
in
the
state
of
grace
;
all
the
deceit
is
in
the
application
:
for
the
Temporarie
,
when
he
assumes
those
things
to
himselfe
,
presumes
.
His
assumption
:
But
I
haue
true
faith
&c
is
nothing
but
meere
presumption
.
And
therefore
he
is
harder
to
be
deliuered
from
this
his
deceit
,
than
the
other
:
for
with
them
their
needed
no
more
adoe
,
than
to
shew
the
falsenesse
of
their
grounds
,
which
might
easily
bee
done
;
but
heere
the
falsenesse
of
the
application
of
their
grounds
must
be
discouered
;
which
is
very
hard
,
because
of
the
neere
affinitie
and
likenesse
betwixt
the
faith
,
repentance
,
obedience
of
the
true
and
temporarie
beleeuer
:
which
is
so
great
,
that
euen
the
most
judicious
,
and
discerning
Christians
cannot
perfectly
distinguish
betwixt
them
.
Hence
Iudas
among
the
disciples
,
and
Annanias
and
Saphira
and
Nicolas
the
Deacon
,
among
them
in
the
Primitiue
Church
,
till
God
detected
them
,
went
for
true
beleeuers
:
for
this
difference
of
these
two
faiths
howsoeuer
in
generall
we
know
it
,
as
it
is
reuealed
in
the
word
;
yet
in
speciall
wee
know
it
not
,
as
it
is
in
men
,
that
wee
can
say
,
before
the
euent
declare
it
,
This
man
is
a
Temporarie
only
.
This
is
discernible
only
to
him
,
that
is
greater
then
our
hearts
,
and
therefore
knoweth
our
hearts
better
then
our selues
.
Neuerthelesse
the
Temporarie
,
if
he
would
deale
vnpartially
in
the
trying
of
his
owne
heart
,
by
the
rule
of
the
word
,
hee
should
easily
come
to
espie
out
the
deceit
thereof
.
And
first
as
touching
his
faith
,
it
is
euident
it
is
1.
His
faith
both
the
not
sound
:
for
Christ
dare
not
trust
it
;
as
wee
see
in
them
that
are
said
in
the
Gospel
to
beleeue
in
Christ
,
and
yet
could
not
be
beleeued
by
him
.
Many
(
saith
Ioh
.
2.
23.
24.
Iohn
)
beleeued
in
his
name
when
they
saw
his
myracles
,
but
Iesus
did
not
commit
himselfe
vnto
them
,
because
hee
knew
them
all
.
But
of
the
true
beleeuer
Christ
saies
,
Ioh
.
6.
64.
that
hee
reiects
none
that
comes
vnto
him
.
Iudas
was
an
arch-temporarie
,
and
yet
,
that
he
neuer
truely
beleeued
,
appeareth
by
the
same
Euangelist
thus
commenting
vpon
those
words
of
Christ
[
But
there
are
some
of
you
that
beleeue
not
]
for
Iesus
knew
who
they
were
that
beleeued
not
,
and
who
should
betray
him
.
Marke
how
the
Euangelist
rankes
the
traytour
among
the
non-beleeuers
;
and
how
,
being
to
giue
a
reason
why
Christ
said
all
of
them
beleeued
not
,
he
saith
Christ
knew
who
should
betray
him
.
And
more
plainly
doth
this
appeare
afterward
in
Christs
answere
to
Ver
.
70.
Peter
,
professing
in
the
name
of
the
whole
twelue
,
Wee
beleeue
&c.
Haue
not
I
chosen
you
twelue
,
and
one
of
you
is
a
Deuill
?
As
if
he
should
say
,
no
Peter
,
al
of
you
doe
not
beleeue
,
though
thou
speakest
generally
of
all
.
One
of
you
is
a
Deuill
.
Let
vs
see
then
how
this
temporarie
deceiueth
himselfe
,
in
thinking
hee
hath
that
faith
which
hee
wants
.
The
deceitfull
argument
whereby
he
would
conclude
faith
to
himselfe
is
drawen
,
first
from
the
partes
of
faith
:
secondly
the
signes
.
The
parts
of
faith
are
two
,
first
knowledge
of
the
word
in
generall
with
assent
:
secondly
application
1
Parts
which
are
.
of
the
promises
in
speciall
to
ones
selfe
.
Both
these
the
temporarie
thinkes
hee
hath
,
and
therefore
also
faith
.
First
for
knowledge
it
cannot
be
denied
,
but
he
may
haue
an
excellent
measure
thereof
;
insomuch
as
hee
may
not
onely
apprehend
all
the
1
Generall
knowledge
,
which
is
discouered
to
be
deceitfull
because
neither
points
of
Religion
himselfe
,
and
be
able
to
talke
of
them
,
but
also
teach
them
vnto
others
;
as
Iudas
did
,
and
many
others
,
whose
plea
shal
be
at
the
last
day
,
Lord
haue
wee
not
taught
in
thy
name
?
And
in
the
parable
the
lampes
of
the
foolish
virgins
blaze
as
much
as
the
wise
ones
.
Yet
for
all
this
,
there
are
deceits
Math
.
7.
in
this
knowledge
whereby
it
is
differenced
from
the
knowledge
of
true
faith
.
First
,
the
knowledge
of
the
Temporarie
is
not
so
wel
grounded
either
vpon
the
testimonie
of
the
Scriptures
,
1
Grounded
.
or
vpon
experience
as
is
the
knowledge
of
the
true
beleeuer
.
To
which
may
that
seeme
to
appertaine
,
which
is
said
in
the
Gospell
,
that
they
haue
no
roote
,
their
knowledge
is
not
a
rooted
and
well
setled
knowledge
:
for
neither
haue
they
that
care
which
the
true
beleeuers
haue
,
to
build
themselues
on
the
sure
authorities
of
the
Scriptures
,
neither
yet
at
all
doe
they
nourish
their
knowledge
with
a
holy
practise
,
that
so
they
might
haue
a
practicall
,
a
feeling
an
experimentall
knowledge
;
wherein
indeede
the
knowledge
of
faith
excelleth
the
knowledge
euen
of
the
Deuill
himselfe
:
for
though
hee
excell
vs
,
as
in
all
other
knowledge
,
so
also
in
diuine
,
yet
he
knowes
not
the
chiefe
points
thereof
,
such
as
are
faith
,
repentance
,
loue
,
the
presence
of
the
spirit
what
they
be
,
by
his
owne
experience
,
as
doth
the
meanest
and
poorest
Christian
.
Herein
the
poorest
idiot
,
being
a
sound
Christian
,
goeth
beyond
the
profoundest
Clerkes
that
are
not
sanctified
,
that
hee
hath
his
own
heart
in
stead
of
a
commentarie
to
help
him
vnderstand
euen
the
most
needfull
points
of
the
Srripture
.
The
knowledge
therefore
of
the
Temporarie
is
but
shallow
to
that
of
the
true
Christian
:
whose
priuiledge
it
is
,
not
only
to
know
the
things
themselues
vttered
,
but
also
that
intent
and
meaning
of
God
therein
.
The
secret
of
the
Lord
,
saith
Dauid
,
is
reuealed
to
them
that
feare
him
.
This
secret
is
hid
from
the
wicked
.
Secondly
,
the
knowledge
of
faith
is
a
through
2.
Nor
heating
.
heating
knowledge
,
which
warmes
a
man
at
the
verie
heart
,
working
loue
of
the
truth
knowen
:
for
truth
and
goodnesse
differ
no
more
than
the
seale
and
the
print
.
Truth
,
truly
knowne
,
stampes
goodnesse
in
the
heart
.
But
the
tempotaries
heart
receiues
no
such
impression
,
still
it
remaines
an
euill
&
vnsound
heart
,
a
nourcerie
of
many
secret
corruptions
,
in
which
no
goodnesse
.
Therefore
his
knowledge
is
only
a
flame
that
giues
light
by
blazing
,
but
no
sound
and
durable
heat
by
burning
.
Thirdly
,
the
knowledge
of
faith
is
an
humbling
3.
Nor
humb
.
Iob
.
42.
5.
knowledge
.
Now
mine
eye
hath
seene
thee
,
saith
Iob
,
therefore
I
abhorre
my selfe
in
dust
and
ashes
.
But
the
the
temporaries
knowledge
is
a
swelling
knowledge
,
puffiing
him
vp
in
the
conceit
of
himselfe
.
Secondly
,
for
application
,
which
indeede
the
very
pith
and
marrow
of
sauing
faith
;
no
doubt
but
2.
Speciall
Application
which
is
.
the
Temporary
doth
in
his
own
conceit
apply
Christ
:
for
Christ
bringeth
him
in
threatning
kindnesse
vpon
him
&
so
chalenging
entrance
into
his
kingdome
,
euen
at
the
day
of
iudgement
,
which
sheweth
that
Math
.
7.
he
might
both
liue
and
die
in
this
perswasion
,
that
he
was
the
member
of
Christ
,
and
so
in
the
application
of
the
promises
:
But
this
conceit
of
his
is
meere
deceit
:
for
in
truth
he
applies
nought
but
an
idol
,
a
fansie
,
a
shadow
:
for
as
the
disciples
,
when
they
saw
Christ
on
the
Sea
,
were
deceiued
taking
him
for
a
walking
spirit
:
so
contrarily
,
these
temporarie
beleeuers
,
when
they
see
&
heare
nothing
indeed
but
the
diuell
,
(
haply
transforming
himself
into
an
Angell
of
light
,
yet
they
thinke
they
see
,
&
heare
Christ
himselfe
.
This
application
of
Christ
is
like
to
the
Es.
29.
8.
aplication
of
bread
&
drink
in
a
dreame
.
Doth
the
dreamer
therefore
eate
bread
or
drinke
beere
,
doth
he
truly
apply
these
things
to
himselfe
,
because
hee
thinkes
so
?
No
more
dost
thou
eate
Christs
flesh
or
drinke
Christs
bloud
,
because
thy
doting
braine
so
dreameth
.
Aiax
in
his
frensie
tooke
simple
sheepe
for
his
craftie
enemies
.
And
when
hee
had
slayen
the
cattell
,
thought
verily
hee
had
slayen
his
enemies
.
His
deceit
was
great
to
take
sheepe
for
men
:
thine
greater
to
take
a
shadow
for
a
substance
,
nay
Sathan
for
Christ
:
for
that
thou
dost
not
apprehend
proued
false
,
and
true
Christ
may
appeare
by
this
,
that
true
faiths
apprehension
of
Christ
is
mutuall
.
It
doth
not
so
lay
hold
on
Christ
,
as
wee
take
hold
of
a
tree
,
or
some
such
like
senselesse
thing
,
but
as
wee
vse
to
do
in
our
salutations
,
when
wee
imbrace
one
an
other
,
there
is
a
mutuall
hold
on
both
sides
.
Whence
the
act
of
{αβγδ}
Heb
.
11.
13.
inlightened
.
the
Patriarches
faith
in
apprehending
the
promises
,
is
elegantly
set
out
by
the
Apostle
,
by
the
metaphore
of
saluting
;
They
saluted
,
kissed
or
imbraced
the
promises
.
So
that
true
faith
,
kissing
Christ
,
is
kissed
of
him
,
embracing
Christ
is
reimbraced
of
him
,
and
it
so
apprehendes
Christ
that
at
the
same
time
the
beleeuer
is
apprehended
of
Christ
,
as
Paul
sheweth
in
Phil
.
3.
12.
his
owne
example
.
Now
those
whom
Christ
hath
once
gript
with
his
hand
,
predestinating
them
to
eternall
saluation
,
such
no
power
can
euer
wring
out
of
his
hands
.
No
man
can
take
my
sheepe
out
of
my
handes
.
Whence
that
,
He
that
beleeueth
hath
eternall
Ioh
10.
.
life
,
and
shall
neuer
come
into
condemnation
.
And
againe
,
Ioh
.
5
24.
Ioh
.
6.
37
38.
39.
He
that
commeth
to
mee
I
cast
not
away
.
For
I
came
downe
not
to
doe
mine
owne
will
,
but
my
fathers
,
and
this
is
his
will
,
that
of
all
he
hath
giuen
me
I
should
loose
nothing
,
but
should
raise
it
vp
at
the
last
day
.
If
any
say
,
though
Christ
cast
them
not
away
that
beleeue
,
yet
they
may
cast
away
themselues
;
I
answer
,
neither
can
that
be
:
for
in
the
39.
verse
he
saith
,
that
hee
shall
loose
nothing
that
is
giuen
him
.
But
,
if
the
beleeuer
might
cast
away
himselfe
,
Christ
should
then
loose
something
giuen
him
.
As
the
prodigall
child
,
though
of
himselfe
,
he
left
his
father
,
yet
is
called
the
lost
child
.
Christ
then
cannot
so
loose
any
Luk
.
15.
true
beleeuer
,
but
that
he
shall
raise
him
vp
at
the
last
day
to
eternall
life
.
But
temporary
beleeuers
,
as
we
see
in
Iudas
,
may
finally
fall
awaie
from
Christ
,
and
go
to
their
owne
place
;
ergo
they
were
no
true
Acts
1.
beleeuers
,
they
apprehended
onely
an
idol
that
could
not
hold
them
,
and
not
Christ
,
whose
hand
is
a
sure
hold-fast
,
neuer
letting
go
that
which
once
it
hath
seized
on
.
The
true
beleeuer
is
rooted
in
faith
,
Eph.
1.
Math
.
13.
but
of
the
temporary
Christ
saith
,
he
hath
no
rooting
,
and
therefore
his
faith
is
nought
.
Obiect
.
Why
then
is
it
said
Luk
.
8.
13.
these
men
Luk
.
8.
13.
doe
beleeue
,
if
they
doe
not
?
Answ
.
1
The
Scripture
in
many
things
speaketh
according
to
the
probable
and
common
iudgment
of
men
.
Thus
the
moone
is
called
one
of
the
two
great
lightes
,
when
indeed
the
least
of
all
.
Thus
Gen.
1.
the
Diuell
called
Samuel
,
because
in
his
likenesse
,
and
so
thought
of
Saul
.
And
thus
the
fancie
of
the
temporary
,
is
called
faith
,
because
,
hauing
some
resemblance
of
true
faith
,
it
goes
for
true
faith
both
with
him
that
hath
it
,
and
with
others
.
2.
They
haue
indeed
true
faith
in
their
kinde
,
namely
a
ioyful
assent
to
the
truth
of
the
Gospel
:
but
not
the
iustifying
faith
of
the
elect
which
they
thinke
they
haue
.
But
you
will
say
,
shew
vs
then
the
deceits
of
this
Discouered
by
the
Markes
of
true
faiths
application
.
1
Conflict
in
beleeuing
.
faith
,
that
both
the
true
beleeuer
may
be
deliuered
from
false
feare
,
and
the
temporary
from
false
ioy
.
I
answere
.
1.
The
true
beleeuer
beleeues
with
much
conflicting
,
as
in
him
in
the
Gospell
that
cried
,
Lord
I
beleeue
,
helpe
my
vnbeleefe
.
The
combate
was
not
so
great
betwixt
Michael
,
and
Sathan
concerning
Moses
dead
body
,
as
it
is
betwixt
Sathan
,
and
euery
true
beleeuer
,
concerning
Christs
liuing
body
.
When
faith
goes
about
to
lay
hold
of
it
,
the
Diuell
striketh
at
her
handes
,
and
would
plucke
them
awaie
from
it
.
Hence
faith
is
faine
to
tugge
,
and
wrestle
,
euen
till
it
sweate
againe
.
And
therefore
Paul
cals
it
the
difficult
worke
of
faith
;
because
the
{αβγδ}
.
1.
Th●s
●
.
1.
beleeuer
hath
such
adoe
to
beleeue
;
not
only
in
regard
of
the
opposition
made
by
the
flesh
(
full
of
infidelity
)
which
as
in
all
good
things
,
so
specially
in
beleeuing
,
we
must
beate
downe
with
Paul
;
but
1.
Cor
.
9.
also
in
regard
of
the
violent
assaults
of
Sathan
,
impleading
our
faith
,
as
naught
,
and
so
often
putting
vs
to
our
shiftes
,
making
vs
to
search
,
and
trie
our
faith
,
to
pray
earnestly
for
our
faiths
confirmation
,
and
so
with
much
feare
and
trembling
to
worke
out
our
owne
saluation
.
It
is
nothing
so
with
the
temporary
beleeuer
in
his
faith
.
He
findes
it
very
easie
to
beleeue
.
Sathan
troubles
not
him
.
for
then
he
should
be
diuided
against
himselfe
,
who
begat
that
presumptuous
faith
in
him
.
Naie
rather
Sathan
confirmes
him
in
this
his
deceit
.
And
therefore
our
Temporary
doth
not
so
suspect
himselfe
,
doth
not
so
trie
and
examine
himselfe
,
doth
not
so
worke
out
the
worke
of
his
faith
with
those
stronge
cries
of
feruent
praier
,
with
that
feare
,
and
ielousie
,
and
with
those
bitter
bickerings
with
infidelitie
,
that
the
true
beleeuer
doth
.
2
Faithes
application
of
Christ
to
the
beleeuer
2.
Applicat
.
of
our selues
to
Christ
,
and
therefore
are
▪
there
Two
handes
of
faith
.
is
with
application
of
the
beleeuer
to
Christ
.
For
faith
hath
as
it
were
2.
hands
.
One
receiuing
Christ
from
God
:
the
other
giuing
the
beleeuer
to
God
.
And
both
these
handes
it
exerciseth
at
once
.
At
the
same
time
the
beleeuer
applies
Christ
to
his
owne
heart
,
he
applies
his
heart
to
Christ
,
and
cleaues
to
him
with
full
purpose
of
soule
.
This
was
notablie
shadowed
out
vnder
the
ceremoniall
law
,
in
the
coniunction
of
the
sinne-offring
which
noted
Christ
,
and
the
burnt-offring
which
,
as
Paul
hath
interpreted
Rom.
12.
1.
it
,
more
specially
signified
the
sacrificing
of
the
flesh
,
the
crucifying
of
old
Adam
.
True
faith
offers
both
these
at
once
.
But
the
temporaries
faith
is
lame
on
that
hand
,
which
should
offer
the
burnt
offering
,
he
onely
takes
Christ
,
hee
giues
not
himselfe
to
Christ
:
hee
offers
the
sinne
offering
without
the
burnt
offering
.
And
therefore
applying
Christ
to
himselfe
,
and
not
himselfe
to
Christ
,
hee
misapplieth
.
Indeed
hee
may
make
some
shew
of
giuing
himselfe
to
Christ
,
but
in
trueth
hee
reserues
himselfe
to
himselfe
,
hee
nourishes
some
speciall
sinne
or
other
in
himselfe
,
and
so
giues
himselfe
to
Sathan
,
to
sin
,
not
to
Christ
.
As
Herod
gaue
himselfe
not
to
Christ
,
but
to
Herodias
,
to
his
lust
;
&
Iudas
gaue
himselfe
not
to
Christ
,
but
to
the
bagge
,
and
to
the
baggage
of
his
couetousnes
.
3.
A
third
property
of
true
faiths
apprehension
is
3.
Beleeuing
against
sense
.
Rom
4.
set
out
in
Abrahams
example
,
who
is
saide
to
hope
against
hope
:
when
the
beleeuer
is
in
heauy
agonies
,
and
feeleth
a
very
bel
in
his
conscience
,
yet
then
can
he
apprehend
heuen
,
&
with
Ionas
in
the
whales
belly
cal
vpon
God
in
faith
:
for
faith
is
the
subsistence
of
Heb
.
11.
1.
things
that
are
not
,
much
more
thē
of
things
which
indeed
are
,
though
not
in
appearance
:
If
it
can
giue
subsistence
to
things
that
are
not
subsistent
,
much
more
then
apparance
,
and
uisibility
,
to
things
that
are
not
visible
&
apparant
:
so
that
faith
can
see
one
contrary
in
another
,
in
the
very
depth
of
hell
,
heauen
,
in
the
very
extremity
of
misery
,
happinesse
,
in
the
very
middest
of
anger
,
mercy
:
and
the
Woman
of
Canaan
,
Mat
.
15.
can
picke
comfort
out
of
the
reproachfull
name
of
dogge
:
and
when
nothing
but
war
to
be
seene
in
Gods
face
,
yet
then
can
it
pierce
through
all
the
thicke
clouds
,
and
behold
the
sweet
sunshine
of
Gods
fauor
and
grace
in
Christ
:
through
the
bent
browes
of
the
irefull
iudge
can
it
see
the
earning
and
relenting
bowels
of
the
compassionate
Father
:
the
eye
of
true
faith
can
looke
vpon
God
not
onely
smiling
,
and
inuiting
vs
to
himselfe
by
a
sweet
and
gratious
,
but
also
lowring
,
and
driuing
vs
away
with
a
darke
and
cloudy
countenance
:
but
then
is
our
temporaries
faith
cleane
dashed
out
of
countenance
.
will
the
hypocrite
pray
alwaies
?
saith
Iob
,
and
Iob
.
27.
10.
so
,
will
he
beleeue
alway
?
No
,
a
little
wind
blowes
downe
the
spiders
webbe
of
his
hope
:
When
Gods
hands
are
full
of
gifts
to
bestow
,
then
his
faith
is
ready
to
lay
hold
on
them
.
Hee
is
like
to
children
that
come
running
to
their
Father
when
there
is
an
apple
in
his
hand
to
tolle
them
,
but
not
when
the
rod
is
in
his
hand
to
correct
them
:
or
rather
like
to
dogges
,
which
if
they
see
a
crust
in
your
hand
,
come
fawning
and
glauering
;
but
if
they
see
a
cudgell
,
and
that
you
come
toward
them
to
strike
,
either
they
fearfully
runne
away
,
or
desperately
flye
in
your
face
.
But
the
true
beleeuer
goes
further
,
and
when
there
is
a
naked
drawne
sword
in
Gods
hands
,
yet
hee
dares
venter
and
presse
towards
God
:
though
the
Lorde
set
neuer
so
sterne
a
countenance
against
him
,
hee
will
not
bee
outfaced
,
but
in
a
holy
kinde
of
impudency
hee
will
outlooke
him
,
and
say
,
Lord
though
thou
looke
vpon
mee
as
though
thou
wouldest
slay
me
,
yet
still
will
I
looke
vnto
thee
for
helpe
,
though
thou
kill
me
,
yet
will
I
trust
in
thee
:
But
in
such
a
case
the
temporaries
former
iolly
confidence
vanisheth
,
Iob
.
13.
heere
is
the
triall
of
faith
.
Thus
the
temporary
deceiues
himselfe
in
the
parts
of
Faith
.
The
signes
of
faith
are
those
feelings
,
those
delights
&
ioyes
which
are
felt
in
hearing
the
word
,
2
And
the
signes
,
his
ioy
,
and
feelings
,
discouered
by
their
in
praier
,
in
meditation
of
the
promises
:
for
as
in
feeding
vpon
sweet
and
pleasant
meate
there
is
a
naturall
,
so
also
in
faiths
feeding
vpon
the
promises
there
is
a
spirituall
gladnesse
:
and
in
this
spirituall
food
also
that
coniunction
of
filling
the
heart
with
food
&
gladnesse
Acts
14.
1.
Pet
.
1.
9.
is
true
.
Therefore
Peter
ioynes
both
these
together
,
We
beleeue
and
reioyce
:
now
these
comforts
and
ioyes
the
temporary
in
some
sort
feeles
.
Christ
saies
,
they
receiue
the
word
with
ioy
.
Paul
saies
,
they
Mat
.
13.
Hebr
,
6.
Ioh
,
4.
tast
of
the
good
worde
of
God
,
and
of
the
powers
of
the
life
to
come
.
The
Iewes
are
saide
to
reioyce
in
the
light
of
Iohns
ministery
.
Herod
is
saide
to
heare
Iohn
willingly
or
cheerefully
:
and
hence
hee
concludes
faith
to
himselfe
;
but
the
truth
is
,
there
is
exceeding
much
deceit
in
this
ioy
,
and
feeling
:
it
is
not
solide
,
but
onely
superficiary
,
only
a
tast
as
the
Apostle
termeth
it
,
no
eating
to
any
purpose
,
a
slipping
,
no
soaking
,
no
through
digesting
,
a
floting
aloft
in
the
riuer
of
Christs
bloud
,
no
diuing
downe
to
the
bottome
,
and
as
it
were
burying
as
the
Apostle
speaketh
:
And
this
may
appeare
by
4.
properties
of
the
ioy
of
true
Rom
,
6
,
faith
which
do
not
at
al
agree
to
the
temporaries
ioy
.
1.
Property
is
sincerity
,
whereby
the
beleeuer
reioyceth
in
the
word
,
because
of
the
worde
it selfe
,
&
1
,
Vnsoundnes
the
goodnes
,
&
holines
therof
,
but
the
delight
which
the
temporary
beleeuer
taketh
in
the
word
,
is
rather
for
the
nouelty
of
the
doctrine
deliuered
,
or
for
some
affection
they
carry
to
the
Preacher
,
for
some
common
&
outward
gifts
,
either
of
life
,
or
learning
,
or
for
his
elocution
,
action
,
words
,
phrases
in
deliuery
,
or
any
such
like
respect
:
This
was
Saint
Augustines
delight
Confess
.
which
before
his
conuersion
hee
tooke
in
Saint
Ambroses
sermons
,
more
for
the
eloquence
of
the
words
then
the
substance
of
the
matter
:
and
this
also
was
the
delight
which
Ezechiels
auditours
tooke
in
his
preaching
.
He
was
vnto
them
as
the
pleasant
voice
of
a
musition
,
and
they
commended
him
much
,
but
Ezek
,
33.
yet
their
hearts
ran
after
their
couetousnesse
,
as
did
Herods
after
his
incest
,
for
all
hee
delighted
so
much
in
Iohns
ministery
.
If
his
ioy
in
the
word
had
beene
sincere
,
he
would
haue
reioyced
as
well
in
the
doctrine
of
the
seuenth
commandement
,
as
in
any
other
:
but
this
galled
him
.
Thus
is
it
with
our
temporary
,
hee
can
delight
in
the
worde
,
as
long
as
it
troubles
him
not
in
his
beloued
sinnes
:
but
let
it
once
touch
him
there
,
he
spurns
presently
,
and
flings
away
.
Therefore
he
delighteth
not
in
the
word
sincerely
because
it
is
the
word
of
God
,
for
then
one
part
therof
Rom.
7.
22.
would
be
as
welcome
to
him
,
as
another
.
Now
the
true
beleeuer
euen
when
the
word
crosseth
his
corruption
can
yet
then
say
with
Paul
,
I
delight
in
the
Law
,
concerning
the
inner
man
.
2.
Sleightnesse
Ioh
,
15.
2.
True
ioy
is
a
full
ioy
,
as
our
Sauiour
speaketh
to
his
Disciples
,
That
your
ioy
may
bee
full
.
The
true
beleeuer
so
reioyceth
in
things
spirituall
,
that
hee
wholly
despiseth
the
ioy
of
things
temporall
,
&
in
them
reioyceth
slightly
and
ouerly
,
as
though
he
reioyced
1
,
Cor
,
7.
Esay
,
9.
not
.
His
ioy
is
a
shouting
ioy
,
such
as
is
the
ioy
of
haruest
.
Thou
hast
giuen
me
more
ioy
saith
Dauid
,
then
Psalm
.
4.
8.
when
their
corne
and
oyle
abounded
.
But
the
ioy
which
our
Temporary
findeth
in
things
spirituall
is
nothing
comparable
to
that
in
temporall
.
Iudas
ioy
in
the
bagge
was
aboue
that
he
tooke
in
Christ
,
and
his
Doctrine
.
Herod
tooke
greater
delight
and
contentment
in
Herodias
then
in
Iohn
,
and
in
the
prophane
damsels
dancing
,
then
in
the
holy
Prophets
preaching
.
For
among
those
many
powerfull
Sermons
which
he
heard
him
preach
,
when
was
hee
euer
so
affected
,
as
to
say
,
Iohn
,
aske
what
thou
wilt
,
&
it
shall
be
giuen
thee
,
euen
to
halfe
of
the
kingdome
?
If
the
spirituall
ioy
of
the
Temporary
were
full
,
what
need
he
then
to
fill
it
vp
with
this
carnall
and
sinfull
ioy
?
Hee
that
is
full
saith
Salomon
loatheth
the
honycombe
.
So
hee
that
is
full
of
this
sweet
spiritual
ioy
,
loatheth
the
sweetest
and
most
delicious
honycombes
of
the
flesh
,
or
the
world
.
But
the
Temporaries
teeth
water
after
them
.
Hee
is
like
those
foule
that
as
they
flye
aloft
,
so
also
they
swimme
in
the
Leuit.
11.
19.
waters
:
which
as
they
were
vncleane
vnder
the
law
,
so
also
is
hee
,
for
that
seeming
to
mount
vp
in
spirituall
ioyes
,
he
yet
withall
swimmeth
,
yea
batheth
himselfe
in
the
waters
of
carnal
delights
.
Hence
it
is
that
the
ioy
of
the
temporary
is
but
an
obscure
&
muddy
ioy
:
for
carnall
ioyes
mixed
with
spirituall
are
as
a
dampe
to
put
out
their
light
,
and
as
mud
to
trouble
,
and
distemper
their
cleere
riuers
;
whereas
the
ioy
of
the
true
beleeuer
,
beeing
free
from
such
distemperature
,
is
farre
more
cleere
,
and
lightsome
.
3.
True
ioy
,
is
a
strong
ioy
,
according
to
that
in
3
Faintnes
,
and
that
Neh
,
8
,
10.
Nehemiah
,
The
ioy
of
the
Lord
is
your
strength
.
And
this
strength
it
sheweth
specially
in
three
cases
.
1.
In
our
passiue
obedience
,
in
induring
afflictions
.
S.
Paul
giueth
this
reason
,
why
the
faithfull
1
In
not
suffering
.
are
so
vnconquerable
in
their
afflictions
,
still
by
meane
of
their
patience
possessing
their
soules
,
because
the
loue
of
God
is
spred
abroad
into
our
harts
by
the
Rom.
5.
holy
ghost
.
Lo
the
power
of
true
,
and
liuely
feelings
of
Gods
sweetnesse
in
Christ
:
it
can
make
vs
hold
vp
the
head
in
the
greatest
deiections
:
Except
thy
Law
had
beene
my
delight
saith
the
Prophet
,
I
should
now
Psal
.
119.
92
▪
haue
perished
in
mine
afflictions
:
beeing
ouercome
by
the
extremity
of
my
tribulation
,
I
should
haue
done
that
which
in
effect
Sauls
persecutions
bad
me
do
,
namely
renounce
the
true
God
,
and
goe
,
and
serue
other
Gods
.
Where
then
there
is
a
sound
delight
1.
Sam
.
26.
19.
in
the
word
,
it
keepes
a
man
from
such
kind
of
perishing
for
as
the
Apostle
excellently
saies
;
The
peace
of
God
guardeth
our
hearts
in
Christ
Iesus
,
that
Phil
.
4
7.
though
our
troubles
,
and
crosses
would
plucke
vs
from
Christ
,
yet
where
there
is
true
peace
,
true
ioy
in
the
holy
Ghost
,
it
is
so
sweete
,
and
comfortable
,
that
it
holds
vs
fast
to
Christ
,
&
for
al
our
troubles
,
makes
vs
to
say
with
Peter
,
It
is
good
being
heere
,
we
know
not
where
to
mend
our selues
:
but
the
temporary
beleeuer
is
not
alwaies
thus
kept
from
perishing
in
affliction
:
for
our
sauiour
of
one
kinde
of
them
saith
,
that
When
persecution
for
the
worde
commeth
,
Mat
.
13.
21.
Luke
8.
13.
then
he
is
offended
,
and
in
the
time
oftentation
departeth
away
.
Now
true
ioy
,
as
we
saw
,
is
as
a
fountaine
of
water
to
refresh
and
releeue
vs
in
the
greatest
drought
,
and
in
the
most
scorching
heat
of
persecution
:
but
the
temporaries
ioy
is
as
a
standing
poole
,
which
is
dried
vp
in
the
heate
of
the
summer
,
in
persecution
hee
shrinks
,
and
therefore
his
ioy
is
not
the
ioy
of
true
faith
.
2.
The
ioy
of
the
Lord
is
our
strength
in
our
actiue
2.
In
not
obeying
.
obedience
,
which
is
daily
to
bee
performed
in
the
whole
course
of
our
liues
.
When
thou
hast
inlarged
my
Psal
,
119
,
32.
cleered
.
heart
(
saith
Dauid
)
I
shall
runne
the
waies
of
thy
commandements
.
Now
it
is
spirituall
ioy
that
inlargeth
a
Christians
heart
,
euen
as
griefe
contracts
it
.
And
when
the
Christians
heart
is
thus
inlarged
,
hee
hath
such
fresh
life
,
and
spirit
put
into
him
,
that
it
makes
him
runne
,
euen
with
the
feete
of
the
hind
,
swiftly
,
in
the
Christian
race
.
It
is
as
oyle
,
wherewith
the
body
being
suppled
is
the
more
agile
,
and
nimble
for
action
:
as
in
Iacob
,
after
that
hee
had
beene
soaked
in
this
oyle
,
and
bathed
in
this
bath
of
heauenly
comforts
in
Bethel
,
as
it
were
a
generous
,
and
manly
horse
refreshed
with
a
baite
in
his
iourney
,
the
text
saies
then
he
lift
vp
his
feete
,
that
is
went
cheerfully
,
Gen.
30
,
1.
and
with
good
hart
and
courage
,
forward
in
his
trauell
:
But
our
temporary
after
his
best
refreshing
with
the
spirituall
delicates
,
riseth
vp
with
those
Israelites
to
play
,
he
is
as
weake
and
impotent
as
before
,
either
for
resisting
temptation
,
or
performing
any
good
duty
.
So
farre
is
he
from
lifting
vp
his
feet
with
Iakob
,
to
runne
the
waies
of
Gods
commandements
with
Dauid
.
The
trauailer
that
by
the
way
drinke
a
good
draught
of
wine
is
refreshed
,
and
thereby
inabled
for
his
trauell
:
but
if
hee
onely
sippe
of
it
with
his
mouth
,
still
he
will
remaine
faint
,
and
weary
,
vnable
to
hold
on
in
trauell
.
So
is
it
with
the
temporary
beleeuer
,
that
onely
sippes
of
this
spirituall
wine
,
hee
cannot
possibly
haue
Dauids
strength
to
runne
the
waies
of
Gods
commandements
.
Heere
then
is
the
discouery
of
the
deceit
of
his
heart
in
this
kinde
:
he
feeleth
often
many
comforts
,
and
is
sometimes
,
in
praier
,
hearing
,
receiuing
the
Sacraments
,
and
such
like
exercises
euen
rauished
againe
;
but
yet
for
all
this
,
the
fruit
of
a
well
ordered
heart
and
life
follows
not
.
And
therefore
in
trueth
hee
cannot
haue
any
sound
comfort
in
them
,
as
any
euidences
of
iustifying
faith
.
for
excellently
hath
Zachary
coupled
these
two
Luk
.
1
,
79.
interpreted
.
things
together
,
To
giue
light
to
them
that
sit
in
darknesse
,
and
in
the
shadow
of
death
(
which
I
interpret
as
well
of
the
light
of
ioy
and
comfort
in
the
affections
,
as
of
knowledge
in
the
vnderstanding
)
and
to
guide
our
feet
into
the
waies
of
peace
.
So
that
if
once
beeing
refreshed
with
the
warmth
of
this
light
,
of
this
fire
,
we
rise
not
vp
to
walke
in
the
waies
of
peace
,
but
sit
still
in
the
chaire
of
sloth
,
holding
the
hand
in
the
bosome
:
it
is
an
argument
it
was
no
true
light
,
but
onelie
a
sudden
and
deceitfull
flashing
that
shone
vnto
vs.
3.
The
ioy
of
the
Lord
sheweth
it
strength
in
recouering
3.
In
not
rising
vp
after
fals
.
Psalm
.
4.
7
,
8.
vs
after
our
fals
,
temptations
,
deiections
.
As
we
may
see
in
Dauid
.
In
temptation
&
distresse
feeling
the
absence
of
the
spirit
,
and
Gods
estranging
of
himselfe
from
him
,
hee
praies
,
Lord
lift
thou
vp
the
light
of
thy
countenance
,
striuing
to
recouer
his
losse
.
But
how
,
and
by
what
argument
?
by
the
experience
of
the
ioy
which
formerly
hee
had
felt
in
the
apprehension
of
Gods
fauour
;
Thou
hast
giuen
me
more
ioy
then
they
haue
had
in
aboundance
of
corne
and
oyle
.
Lo
the
ioy
that
Dauid
had
felt
in
Gods
fauour
in
time
past
,
set
his
teeth
on
edge
after
it
againe
:
a
notable
property
of
true
spirituall
ioy
;
It
makes
vs
cleaue
fast
to
God
,
who
is
the
matter
of
our
ioy
,
euen
then
,
when
either
he
is
departing
from
vs
,
by
withdrawing
his
face
from
our
eie
,
or
wee
are
departing
from
him
,
by
withdrawing
our
necks
from
his
yoake
:
we
haue
an
example
in
the
Apostaticall
Church
of
the
Israelites
,
conceiuing
a
purpose
of
returning
againe
to
the
Lord
,
for
that
it
was
better
with
her
before
,
then
Hos
.
2
,
7.
since
her
reuolt
.
And
so
the
prodigall
sonne
,
when
he
was
pinched
with
famine
,
calling
to
minde
the
former
goodfare
at
his
Fathers
house
,
resolueth
thereupon
to
returne
home
againe
.
hence
it
was
that
Christ
going
about
to
recouer
the
Church
of
Ephesus
something
fallen
,
hee
puts
her
in
mind
of
her
former
estate
,
and
the
happy
priuiledges
therof
which
now
shee
wanted
;
Remember
from
whence
thou
art
fallen
,
and
repent
,
&c.
that
is
,
consider
what
kinde
of
estate
thou
wast
in
,
in
the
time
of
thy
first
loue
,
how
full
of
peace
,
ioy
in
the
holy
Ghost
,
liberty
of
spirit
,
&c.
and
then
,
repentance
and
doing
the
first
workes
will
follow
:
for
he
that
hath
once
tasted
of
the
sweet
of
his
ioy
,
is
so
affected
therewith
,
that
with
Paul
he
would
rather
dye
,
then
loose
it
.
And
therefore
,
feeling
Luke
15.
Reuel
,
2.
5.
it
to
be
somthing
eclipsed
by
his
fals
,
he
can
neuer
be
at
rest
,
til
,
by
renewing
of
his
repentance
,
hee
be
againe
repossessed
of
it
.
But
now
it
is
farre
otherwise
with
the
base
counterfeit
ioy
of
the
temporarie
beleeuer
:
the
true
beleeuers
ioy
ariseth
from
a
through
apprehension
of
Gods
mercy
by
faith
,
from
a
through
feeling
of
the
warmth
of
the
Euangelicall
wine
,
cheering
him
euen
at
the
very
heart
,
and
therfore
this
ioy
obtained
the
chiefety
and
soueraignty
in
his
soule
,
for
the
ioy
in
outward
things
was
but
as
a
shadow
,
and
in
them
as
before
was
said
,
hee
reioyced
,
as
though
he
reioyced
not
.
Hence
then
it
commeth
to
passe
,
that
sinne
hauing
prophaned
&
somthing
obscured
his
ioy
,
notwithstanding
al
outward
comforts
in
great
variety
,
&
abundance
present
themselues
,
&
their
seruice
,
yet
they
are
in
his
account
,
but
miserable
comforters
no
for
all
them
he
droupes
,
&
hangs
downe
the
head
,
and
hangs
vp
his
harps
,
remembring
the
comforts
of
Sion
,
&
those
sweet
songs
of
the
night
,
wherwith
God
was
once
wont
to
fil
his
mouth
,
Psalm
,
137.
Psalm
,
77
,
6.
he
begins
to
think
with
himselfe
:
O
in
what
happy
case
was
I
,
when
I
walked
faithfully
,
&
vprightly
with
my
God!
O
the
sweet
songs
of
the
night
,
&
heauenly
inspirations
of
the
almighty
!
O
the
gracious
visitations
of
the
spirit
,
&
teachings
of
the
reins
in
the
night
season
!
How
was
I
then
fed
with
the
bread
of
Angels
,
&
feasted
with
the
daintiest
of
those
heauenly
delicates
?
Why
then
do
I
depriue
my selfe
of
al
these
comforts
by
mine
owne
negligence
?
Why
returne
I
not
againe
to
my
good
God
,
to
enioy
his
heretofore
tasted
sweetnes
?
But
now
the
temporaries
ioy
ariseth
only
from
a
very
slight
&
superficiall
apprehension
of
the
promises
,
only
from
a
sipping
of
this
wine
in
the
mouth
&
not
from
any
operation
therof
at
the
hart
:
And
therfore
his
ioy
,
as
wee
shewed
was
greater
in
outward
things
thē
in
spiritual
:
&
hence
it
comes
to
passe
that
when
for
the
retaining
of
these
temporall
comforts
hee
begins
to
fall
,
his
spirituall
ioy
,
by
this
meanes
once
interrupted
,
quite
dieth
:
for
it
was
not
of
that
force
,
to
leaue
so
deepe
an
impression
in
his
heart
as
that
afterward
he
should
be
affected
with
the
remembrance
thereof
in
so
powerfull
a
manner
,
as
thereby
to
be
raised
vp
againe
,
to
seeke
the
Lorde
afresh
by
a
renued
act
of
faith
,
and
repentance
.
But
the
ioy
and
comfort
of
the
true
beleeuer
had
such
a
quickning
and
reuiuing
vertue
in
it
,
that
hee
cannot
but
remember
it
,
euen
in
his
more
grieuous
fals
,
and
with
the
Prophet
,
in
the
remembrance
thereof
,
say
,
I
wil
neuer
forget
thy
precepts
:
for
by
them
thou
hast
Psal
.
119.
93.
quickned
me
.
IV
.
The
ioy
of
true
faith
is
a
more
orderly
,
and
leysurely
ioy
,
it
comes
not
comes
not
all
on
the
sudden
,
but
vsually
4
Vnseasonable
hastinesse
.
by
certaine
steppes
and
degrees
,
in
this
manner
.
First
the
beleeuer
sees
his
owne
sinfull
wretchednesse
,
cleerely
represented
to
his
eies
in
the
glasse
of
the
Law
,
and
thereupon
,
agast
with
so
fearefull
a
sight
,
he
is
in
great
distresse
,
feeling
how
bitter
,
and
burdensome
his
sinnes
are
for
which
being
throughly
pricked
and
perplexed
in
conscience
,
and
knowing
there
is
no
remedy
but
faith
in
Christ
,
he
beginneth
to
hunger
for
Christs
righteousnesse
,
and
for
faith
to
apprehend
it
,
yawning
in
his
desires
,
euen
like
the
dry
and
thirsty
ground
.
This
faith
when
at
length
hee
hath
got
by
many
strong
and
loud
cries
sent
vp
to
the
throne
of
Grace
,
he
feeleth
his
minde
calmed
,
and
beginneth
to
reioyce
in
the
saluation
of
the
Lord
.
An
example
of
ioy
thus
wrought
wee
haue
in
those
conuerts
of
Peter
,
who
were
first
pricked
,
and
wounded
in
spirit
,
crying
out
to
the
Apostles
Acts
2.
37.
38.
46.
for
some
reliefe
,
and
then
afterward
,
hearing
the
promises
and
receiuing
the
sacraments
,
they
were
replenished
with
the
ioy
of
the
holy
Ghost
But
the
temporaries
ioy
comes
not
on
so
slowly
,
but
it
sprouteth
forth
,
like
Ionas
gourde
,
suddenly
in
one
night
.
And
therefore
in
the
parable
it
is
said
,
that
the
seed
in
the
stony
ground
incontinently
sprung
forth
.
And
in
the
exposition
of
the
parable
Christ
saies
that
immediately
vpon
the
first
hearing
;
without
any
{αβγδ}
.
touch
of
conscience
,
without
any
through
humiliation
going
before
,
they
receiue
the
word
with
ioy
.
But
the
good
ground
brings
forth
,
as
other
of
hir
fruits
,
so
this
of
ioy
,
with
patience
,
as
Luke
hath
it
:
or
as
the
Greeke
word
may
beare
,
in
expectation
or
tariance
,
{αβγδ}
.
Luc
,
8
,
15.
expounded
.
namely
for
the
fit
season
.
It
is
spoken
,
I
take
it
,
in
opposition
to
the
stony
ground
,
which
was
said
to
bring
forth
presently
vpon
the
receipt
of
the
seed
But
the
good
ground
doth
rather
restraine
,
or
keepe
in
it selfe
,
it
doth
not
so
suddenly
put
forth
it selfe
,
as
the
stonie
ground
,
but
retaines
the
seede
within
,
till
the
iust
time
of
bringing
forth
be
come
.
Wherefore
this
ouer
violent
hastinesse
,
that
is
in
our
Temporaries
ioy
,
and
so
also
other
of
his
graces
,
giueth
vs
iust
cause
to
suspect
them
as
deceitfull
,
and
to
feare
in
them
the
truth
of
the
common
prouerbe
,
Soone
ripe
,
soone
rotten
.
As
in
trauailers
,
he
that
at
the
first
is
so
free
and
frolike
,
and
spurres
it
,
and
gallops
it
so
lustily
,
hee
ouertakes
indeede
many
in
the
way
,
and
leaues
them
behind
,
but
at
length
his
horse
is
tyred
,
and
then
he
is
ouertaken
to
his
shame
,
of
the
more
sober
and
moderate
rider
,
whom
erewhile
he
passed
by
,
as
an
ouerslow
companion
:
so
in
this
spiritual
iourney
our
Sauiour
noteth
it
,
that
many
of
the
first
that
outstript
their
fellows
,
shall
be
last
,
when
the
last
shall
be
first
.
How
farre
was
Iudas
at
first
,
before
Nicodemus
?
Nicodemus
came
closely
,
and
by
stealth
to
Christ
,
and
was
onely
a
night
professor
:
Iudas
followed
him
openly
in
the
day
,
in
the
sight
of
all
men
:
when
Nicodemus
was
but
a
slow
scholler
,
scarse
capable
of
the
first
elements
of
Christianity
,
as
namely
of
the
doctrine
of
Regeneration
,
Iudas
was
a
forward
and
zealous
Preacher
.
And
yet
at
last
,
Nicodemus
,
that
was
last
,
became
first
,
and
Iudas
that
was
first
,
became
last
;
when
Iudas
did
trecherously
betray
Christ
in
the
night
,
he
did
faithfully
professe
him
in
the
day
,
and
when
Iudas
his
great
faith
was
turned
into
hellish
despaire
,
that
hee
went
and
hung
himselfe
,
then
did
Nicodemus
his
little
faith
,
become
strong
and
bold
,
that
the
durst
openly
begge
,
and
honourably
bury
the
body
of
Iesus
.
Hee
that
runnes
ouer
Math
,
19
,
30.
Iohn
.
3.
eagerly
at
the
first
beginning
of
his
race
,
quickly
runnes
himselfe
out
of
breath
,
and
cannot
possibly
hold
out
.
Vntimely
fruits
,
children
that
come
before
their
time
,
are
vnshapen
,
and
vnformed
children
,
and
doe
not
liue
.
So
are
these
temporaries
,
whose
graces
come
out
of
the
wombe
,
before
they
haue
their
iust
conception
,
mishapen
,
and
deformed
Christians
,
and
such
kind
of
graces
quickly
vanish
:
It
fareth
with
them
,
as
with
children
,
that
are
too
timely
witty
&
wise
aboue
their
age
;
of
whom
wee
say
,
and
experience
shewes
as
much
,
they
are
not
long
liued
:
when
we
see
a
Christian
,
at
the
very
first
dash
breake
foorth
into
zeale
,
aboue
the
age
of
his
Christianity
,
it
is
but
an
ill
signe
,
a
presage
of
no
durable
soundnesse
.
The
flattering
of
the
Sunne
raies
often
drawes
forth
the
blossomes
very
early
:
but
afterward
come
cold
nippes
,
and
then
al
is
marred
,
and
it
had
bin
better
they
had
not
beene
so
forward
:
It
is
good
then
for
Christians
,
that
would
not
deceiue
themselues
,
to
take
heede
of
the
stony
grounds
ouerforwardnes
:
in
their
first
beginnings
to
be
wisely
moderate
:
when
they
are
but
children
in
Christ
to
speake
,
and
doe
as
children
,
and
as
Dauid
1.
Cor
.
13.
Psal
.
131.
speaketh
in
another
case
,
not
to
vndertake
,
or
venter
on
things
too
high
for
them
,
rather
to
imitate
Pythagoras
scholers
,
of
whom
the
best
and
most
towardly
Gell
.
noct
.
Att.
lib
.
1.
were
to
hold
their
peace
for
the
two
first
yeares
,
and
not
,
before
thus
throughly
ripened
,
to
shew
themselues
.
Then
may
they
haue
ioy
as
of
other
of
their
gifts
,
so
of
these
ioyes
and
feelings
which
now
we
speake
of
.
But
the
temporaries
reioycing
is
not
good
.
Though
God
giue
him
some
tasts
and
feelings
,
yet
they
are
not
as
any
earnest
of
a
greater
payment
to
follow
,
so
as
they
are
to
the
elect
,
euen
the
first
fruits
,
promising
an
ample
haruest
,
but
onely
a
say
of
pretious
wares
,
which
oftentimes
is
giuen
to
chapment
that
neuer
buy
,
and
purchase
the
whole
:
for
this
ioy
wanteth
both
sincerity
,
being
defiled
:
fulnesse
,
being
slight
and
defectiue
:
strength
,
being
faint
,
and
feeble
:
moderation
,
being
vnseasonable
,
forward
and
hasty
:
And
therfore
,
though
a
kind
of
spirituall
ioy
,
yet
for
this
deceit
,
deserueth
the
same
checke
wherewith
Salomon
rebuketh
the
carnall
,
Thou
art
Eccles
.
2.
mad
,
what
is
it
that
thou
doest
.
CHAP.
VI
.
Of
the
deceits
of
the
temporary
beleeuers
sorrowes
,
and
desires
.
THe
deceits
that
are
in
the
temporaries
faith
2
His
repentance
.
thus
opened
,
wee
come
in
the
next
place
to
speake
of
his
deceits
in
the
matter
of
repentance
.
Where
it
cannot
be
denied
,
but
that
he
may
go
very
farre
in
the
probable
resemblance
of
repentance
;
insomuch
as
he
himselfe
,
as
wel
as
others
,
may
think
hee
hath
in
truth
repented
:
To
examine
this
more
particularly
,
in
the
particulars
of
repentance
,
and
first
in
that
which
is
inward
,
and
then
in
that
which
1
Inward
,
in
his
is
outward
therein
;
1.
For
the
inward
practise
of
repentance
,
there
are
two
speciall
things
wherein
hee
deceiues
himselfe
,
Sorrow
,
Desire
.
The
former
respecting
time
past
:
the
latter
time
present
and
to
come
.
1.
For
his
sorrow
,
he
is
wondrous
wide
:
hee
feeleth
,
1
Sorrow
no
doubt
,
oftentimes
some
remorse
,
the
prickes
and
stings
of
an
accusing
conscience
,
as
it
were
the
arrowes
of
the
almighty
sticking
in
his
ribbes
:
and
hereupon
concludes
hee
hath
his
part
in
godly
sorrow
.
But
exceeding
falsely
,
and
deceitfully
:
For
who
feele
greater
gripes
,
and
pangs
of
vpbraiding
,
proued
false
.
and
vexing
consciences
then
doe
the
Diuels
themselues
,
and
the
most
desperate
reprobates
?
so
that
if
this
reason
were
good
,
they
also
should
haue
godly
sorrow
.
Indeed
these
compunctions
of
heart
,
these
horrors
,
and
terrors
in
the
elect
are
a
notable
preparatiue
to
godly
sorrow
;
and
they
are
as
the
prickes
of
the
needle
making
way
for
the
thred
:
as
we
may
see
in
the
example
of
that
troupe
of
Saint
Peters
conuerts
:
neuerthelesse
they
Acts
2.
37.
are
to
be
distinguished
from
repentance
it selfe
,
as
being
common
to
the
reprobate
,
with
the
elect
.
Therefore
as
the
sicke
patient
should
deciue
himselfe
in
thinking
he
had
taken
a
sufficient
purge
,
because
he
hath
taken
a
preparatiue
;
or
as
hee
should
deceiue
himselfe
,
that
should
thinke
hee
were
entered
farre
enough
into
the
house
,
that
standes
only
in
the
entry
,
in
the
porch
:
so
doth
here
our
temporarie
delude
his
soule
,
mistaking
some
preparatory
,
and
introductorie
workes
vnto
repentance
for
repentance
it selfe
,
For
notwithstanding
those
penitentiaries
in
the
Actes
were
miserablie
wracked
,
and
tormented
in
conscience
,
&
felt
the
two
edged
sword
of
the
spirit
piercing
through
their
soules
,
yet
when
they
demaunded
of
Peter
what
they
should
doe
,
namely
to
be
eased
of
their
present
distresse
,
recei-this
answer
,
Repent
;
belike
then
they
had
not
repented
Vide
Bucerum
in
Math
.
4.
as
yet
,
for
all
the
smart
of
their
rubbing
,
and
galling
consciences
.
Nay
marke
how
Peter
prescribes
repentance
as
the
only
soueraigne
remedie
to
releeue
them
in
that
their
agonie
.
Loe
then
yet
a
fouler
and
grosser
deceit
,
to
take
the
disease
for
the
remedie
,
to
think
that
because
they
haue
the
wound
cureable
only
by
the
balme
of
Gilead
,
therefore
they
haue
the
balme
it selfe
.
So
also
our
Sauiour
calleth
such
as
are
in
this
case
,
men
heauie
laden
and
wearied
Math
.
11.
28.
with
the
burthen
of
sinnes
guilt
,
and
bids
them
come
vnto
him
.
A
man
therefore
may
be
burthened
with
the
sense
of
sin
,
and
yet
(
as
yet
)
not
come
to
Christ
.
Yea
there
is
as
great
difference
betwixt
being
thus
heauie
loaden
&
comming
to
Christ
,
as
betwixt
hauing
a
burthen
on
ones
backe
&
the
hauing
of
it
taken
off
:
for
therfore
doth
Christ
cal
such
to
come
vnto
him
,
that
by
this
meanes
they
might
be
eased
.
And
yet
more
plainely
doth
our
Sauiour
cleare
this
,
when
he
saith
that
he
came
to
call
sinners
(
vnderstand
it
of
sinners
laden
with
the
burthen
of
their
sins
,
seeing
and
bewailing
their
miserie
)
to
Repentance
.
Therefore
to
feele
ones
selfe
a
sinner
,
&
to
be
touched
with
the
sense
of
our
misery
,
is
not
alwaies
Repentance
.
And
in
the
place
forealleaged
Math
.
11.
28.
hee
bids
such
as
are
laden
with
sinne
,
that
is
,
such
as
feele
the
smart
of
sins
guilt
pressing
the
conscience
,
euen
these
he
bids
to
learne
humilitie
:
which
shewes
that
a
man
may
be
affected
with
some
sense
of
sinne
,
and
yet
not
truly
humbled
in
godly
sorrow
.
But
that
his
deceit
,
in
thinking
Mat
.
9.
And
discouered
by
the
marks
of
godly
sorrow
.
he
hath
godly
sorrow
,
may
the
better
appeare
,
let
vs
briefely
examine
it
by
the
properties
of
godly
sorrow
.
First
,
Godly
sorrow
respects
the
sinne
more
than
which
are
1.
To
respect
the
sinne
most
the
punishment
,
and
maketh
the
repenting
sinner
to
be
of
this
minde
,
that
hee
care
not
what
outward
punishment
he
indured
,
so
that
he
might
feele
the
guilt
of
his
sinne
washed
out
of
his
conscience
,
and
behold
the
louing
countenance
of
God
in
Christ
.
The
voice
of
godly
sorrow
is
that
of
Dauid
,
Take
away
the
trespasse
of
thy
seruant
.
It
is
the
trespasse
he
2.
Sam
,
24.
would
haue
taken
away
:
for
as
for
the
punishment
,
how
hee
stood
affected
,
let
his
owne
words
afterward
witnesse
,
when
he
speakes
thus
to
God
,
let
thine
hand
be
vpon
mee
and
my
fathers
house
.
But
it
is
only
the
punishment
either
felt
,
or
feared
that
causeth
that
howling
and
crying
,
which
sometimes
is
in
the
wicked
temporarie
,
as
in
Esau
,
Ahab
,
Iudas
&c.
The
voice
of
this
base
sorrow
is
that
of
Pharaoh
,
take
away
this
plague
,
namely
of
the
outward
scourge
,
not
,
take
away
this
hard
heart
,
a
greater
plague
then
any
,
yea
then
all
the
ten
plagues
.
Marke
the
difference
betwixt
Pharoh
and
Dauid
,
the
slaues
griefe
,
which
is
for
the
whip
,
and
the
sonnes
,
which
is
for
offending
his
kind
and
louing
father
.
The
one
is
the
griefe
of
loue
,
the
other
of
feare
and
hatred
.
Secondly
,
Godly
sorrow
is
lasting
and
durable
.
My
2.
Durablenesse
.
Psal
.
51.
3.
sinne
,
saith
Dauid
,
is
euer
before
me
.
Their
humiliation
is
a
continuall
act
,
renewed
daily
;
insomuch
that
,
if
they
sometime
through
weakenesse
omit
it
,
they
recompense
it
with
an
extraordinary
measure
thereof
afterward
.
The
Prophet
elsewhere
complaineth
that
his
teares
weare
as
his
ordinarie
food
,
which
Psal
.
42.
3.
if
men
omit
one
day
,
they
eate
the
more
for
it
the
next
.
But
the
sorrow
of
these
temporaries
is
agueish
,
and
comes
only
by
fittes
and
startes
.
Yet
heerein
not
agueish
,
that
agues
are
constant
in
their
fittes
,
and
some
of
them
hold
long
:
these
sorrowes
are
very
vncertain
and
momentanie
.
They
may
be
sometimes
,
as
a
graue
diuine
speaketh
,
sermon-sick
,
but
no
otherwise
,
then
men
are
sea-sick
,
who
are
presently
well
againe
,
when
they
come
to
shoare
.
Heere
then
is
the
deceit
of
the
temporarie
,
that
thinkes
he
hath
sorrowed
enough
,
if
that
at
any
time
he
feele
any
panges
of
these
passions
,
any
qualmes
of
griefe
,
any
smal
workings
of
sorrow
to
disquiet
him
but
a
litle
.
A
like
,
as
if
one
,
feeling
the
flesh
to
smart
,
after
the
playster
newly
applied
to
the
soare
,
should
presently
take
off
the
playster
,
and
thinke
it
had
wrought
enough
;
whereas
the
playster
must
ly
on
still
,
till
it
haue
eate
out
the
corruption
wholy
.
And
so
must
this
corrosiue
of
godlie
sorrow
,
applied
once
to
the
festered
sores
of
our
sinnes
still
remaine
with
vs
till
they
be
throughly
healed
,
that
is
to
our
dying
day
;
and
then
all
teares
,
euen
the
teares
of
godly
sorrow
it selfe
,
shall
be
wiped
away
,
but
not
before
.
Reuel
,
7
,
17.
3
Driuing
to
God
.
Thirdly
,
godly
sorrow
,
yea
the
very
first
seedes
,
and
preparations
thereof
,
those
terrours
,
and
horrours
,
that
are
in
the
consciences
of
the
elect
,
they
still
driue
them
to
God
,
and
fit
them
for
the
hand
of
God
,
to
be
wrought
and
framed
thereby
.
As
wee
may
see
in
them
whom
Peters
Sermon
pricked
.
Their
wound
made
them
seeke
for
physicke
,
and
draue
them
to
the
Physition
,
to
the
men
and
ministers
of
God
.
Now
Iudas
also
had
his
terrours
of
conscience
.
So
also
had
Saul
his
.
But
whether
did
they
driue
them
?
The
former
not
to
Christ
,
but
to
the
enemies
of
Christ
,
the
high
Priests
,
and
the
Diuell
,
to
whom
he
went
,
when
he
went
to
the
halter
.
The
latter
also
,
not
to
praier
,
not
to
God
,
not
to
the
men
of
God
,
but
to
musick
,
to
the
harpe
,
and
at
the
last
to
the
witch
of
Endor
,
to
the
Diuell
.
So
they
draue
Cain
to
the
building
of
Cities
,
thinking
Gen
,
4
,
17.
to
deceiue
those
terrors
by
that
imployment
of
his
minde
.
Thus
alwaies
doth
the
temporarie
,
when
God
shootes
this
arrowe
into
the
side
of
his
conscience
,
fly
from
him
,
as
a
dogge
from
him
that
striketh
him
with
a
cudgell
,
and
seekes
any
where
rather
for
reliefe
than
at
his
hands
:
for
such
is
his
despaire
whereof
he
is
swallowed
vp
,
and
such
is
his
desperate
malice
&
hatred
against
God
in
this
case
,
that
he
cannot
so
much
as
whisper
the
least
syllable
to
him
.
It
is
otherwise
with
the
elect
of
God
.
Paul
Acts
9.
being
fearefully
wounded
and
confounded
in
his
minde
,
could
yet
then
say
to
that
God
that
did
all
that
vnto
him
,
Lord
what
wouldest
thou
haue
mee
to
doe
?
Fourthly
,
Godly
sorrow
worketh
repentance
,
a
4
To
renew
vs.
2.
Cor
7.
10.
change
and
alteration
of
heart
,
causing
vs
to
hate
sinne
and
loue
righteousnesse
.
And
the
reason
is
,
for
that
in
godly
sorrow
the
heart
is
moulten
and
wholly
liquefied
and
dissolued
,
and
so
being
made
soft
and
tender
,
receiueth
the
stamp
and
impresse
of
Gods
spirit
.
But
in
these
our
Temporaries
no
such
matter
.
They
may
other
while
shead
a
few
whorish
teares
,
and
hang
downe
the
head
like
a
bulrush
for
a
daie
,
Esay
58.
5.
with
those
Iewes
:
but
filthie
swine
that
they
are
,
after
they
haue
washed
themselues
(
in
the
waters
,
one
would
haue
thought
,
of
repentance
)
they
returne
presently
to
their
wallowing
in
the
mire
of
their
former
filthinesse
.
Ahab
fastes
,
and
pinches
his
carcase
1.
Kings
21.
27
with
sack-cloath
,
and
goes
creeping
and
crouching
;
but
had
he
euer
truely
repented
for
oppressing
of
poore
Naboth
,
would
he
so
soone
after
haue
fallen
into
the
same
sinne
of
oppression
,
in
the
vniust
imprisonment
of
the
holy
Prophet
Micaiah
?
1.
Kings
23.
26
Where
the
circumstance
of
the
person
oppressed
addeth
weight
to
the
sinne
.
If
it
had
beene
true
repentance
,
his
hand
would
not
still
haue
remained
bloudie
,
nor
his
eare
vncircumcised
,
to
distast
the
wholesome
Prophecies
of
faithfull
Micaiah
.
Esau
,
euen
Gen.
27.
34.
36.
in
the
midest
of
his
yelling
,
falsely
accuseth
Iakob
his
brother
for
cosenage
,
seeketh
to
haue
a
blessing
seuered
from
his
brothers
,
and
carrieth
a
vindictiue
minde
against
him
,
purposing
to
murther
him
.
Yea
Foelix
,
when
stroken
with
the
maiestie
of
Acts
24.
26.
27
the
word
in
Pauls
mouth
,
so
that
he
trembled
again
for
feare
,
yet
euen
then
he
remained
the
same
couetous
Felix
that
before
:
at
that
very
instant
he
trembled
,
hee
coueted
,
and
expected
a
bribe
of
Paul
,
when
he
gaue
Paul
some
occasion
,
to
expect
repentance
of
him
.
Thus
also
when
Gods
threatnings
in
the
ministerie
of
Moses
wrung
teares
out
of
the
Num
.
14.
39.
40.
Deut
.
1.
40.
41.
Israelites
eies
;
yet
they
could
not
wring
rebellion
out
of
their
hearts
:
for
being
threatned
to
die
in
the
wildernesse
for
their
thoughts
of
returning
into
Egypt
,
and
therefore
commanded
not
to
go
the
next
way
to
Canaan
,
but
to
back
againe
into
the
desert
,
that
so
the
denounced
sentence
might
be
executed
;
they
seemed
much
to
be
moued
herewith
,
&
humbled
themselues
in
weeping
and
confession
of
their
sinnes
:
but
yet
for
all
this
,
they
would
by
no
means
be
perswaded
to
obey
the
commandement
of
not
going
on
strayt
foreward
toward
Canaan
.
The
like
is
to
be
thought
of
Iudas
his
griefe
:
for
all
that
,
still
he
remained
the
same
old
Iudas
that
before
.
There
was
not
any
true
hatred
of
his
sinne
wrought
in
his
heart
;
for
then
he
would
not
haue
added
murther
to
murther
.
Nay
,
if
he
had
liued
,
he
would
haue
bin
readie
to
haue
played
some
such
new
pranke
.
Thus
is
it
with
all
temporaries
.
Though
they
shead
riuers
of
teares
,
though
they
water
their
couches
,
and
euen
bathe
,
and
soake
themselues
in
this
salt
brine
,
yet
for
all
this
they
remaine
vnseasoned
and
vnmortified
.
Their
leopards
spottes
still
remaine
vnwashen
,
their
blackamores
hide
vnchanged
.
But
godly
sorrowe
is
of
that
nature
,
that
the
soule
,
once
drenched
,
and
In
the
elect
.
baptized
with
the
teares
thereof
,
receiueth
such
a
tincture
,
and
die
of
grace
,
that
will
neuer
after
out
.
There
is
no
distillation
of
herbes
so
pretious
for
the
curing
of
bodily
,
as
this
of
godlie
sorrowes
teares
for
the
healing
our
soules
infirmities
.
The
aire
is
not
so
cleared
,
when
the
cloud
is
dissolued
by
raine
,
as
the
minde
when
the
cloudes
of
our
iniquities
are
dissolued
by
the
raine
of
repenting
teares
,
These
waters
are
the
red
sea
,
wherein
the
whole
armie
of
our
sins
is
drowned
.
But
for
that
these
waters
in
the
temporarie
are
but
shallow
,
and
want
their
iust
depth
,
therefore
his
sinnes
are
not
choaked
,
but
rather
deliciously
bathed
therein
.
And
so
much
for
the
temporaries
sorrow
.
His
desires
are
noe
lesse
deceitfull
.
Desire
is
reckned
2.
Desires
,
discouered
.
2.
Cor
.
7.
11.
by
Paul
among
the
fruites
,
or
partes
of
repentance
.
And
in
temporaries
there
seeme
oft
times
to
be
good
motions
,
dispositions
,
and
desires
after
good
things
.
They
in
the
Gospell
,
hearing
the
excellent
discourse
of
our
Sauiour
concerning
the
heauenly
Manna
,
cried
out
,
as
affected
therewith
,
Lord
euermore
Ioh
.
6.
giue
vs
of
this
bread
.
And
Agrippa
was
so
farre
wrought
vpon
by
Paul
,
that
hee
said
,
Thou
almost
persuadest
me
to
become
a
Christian
.
But
these
desires
Act.
26.
28.
of
the
temporarie
are
not
sound
.
For
1
True
desires
are
no
faint
desires
,
but
such
as
By
their
1.
faintnesse
.
make
vs
faint
,
they
are
so
eager
and
earnest
;
like
the
desires
of
couetous
men
,
who
with
Ahab
will
bee
sick
for
their
neighbours
vineyard
,
they
long
for
it
so
desirously
.
And
therefore
the
Apostle
saith
,
Couet
1
Cor
,
14
,
1.
after
spirituall
things
;
yea
like
the
desire
of
Rabel
after
children
,
which
made
her
say
,
Giue
mee
children
Psal
,
43
,
1.
or
I
dye
.
See
it
in
Dauid
,
Like
as
the
heart
braieth
after
the
riuers
of
water
,
so
doth
my
soule
after
thee
O
God
.
And
gaine
,
My
soule
desireth
after
thee
like
the
thirsty
Psalm
,
143
,
7.
Psalm
.
81
,
10.
Psal
,
119.
20.
ground
.
But
our
temporaries
desires
are
nothing
so
strong
:
hee
doth
not
,
as
God
commands
,
open
his
mouth
wide
,
he
cannot
say
with
Dauid
,
My
heart
breketh
for
desire
to
thy
iudgements
,
nor
with
the
church
Cant
,
2
,
5.
Iam
sicke
of
loue
,
nor
as
Sisera
in
his
naturall
thirst
,
I
dye
for
thirst
,
giue
me
drinke
:
for
this
is
the
nature
of
strong
and
feruent
desires
,
to
bee
so
impatient
of
delay
,
that
they
commonly
verifie
Salomons
Prouerbe
,
Pro
,
13
,
12.
The
hope
that
is
deferred
is
the
fainting
of
the
soule
.
Therefore
our
Sauiour
blesseth
indeed
those
Math
,
5.
4.
6.
that
hunger
,
and
thirst
for
his
righteousnesse
,
but
yet
such
as
hunger
and
thirst
in
mourning
,
which
was
that
he
required
before
vnto
blessednesse
:
the
blessed
desires
then
are
onely
those
,
which
are
so
affectionate
,
that
they
make
the
desirer
to
mourn
,
feeling
his
desire
not
to
bee
fulfilled
:
but
now
our
temporary
,
though
he
desire
grace
,
yet
he
feeles
no
harty
greefe
in
the
want
of
grace
,
this
neuer
troubles
him
,
it
neuer
breakes
his
sleepe
.
Therefore
his
desires
are
not
right
.
2.
True
desires
of
good
things
are
exceeding
2.
Lazinesse
.
painfull
and
laborious
,
in
auoiding
all
hinderances
,
and
in
vsing
all
good
helpes
,
and
furtherances
.
Therfore
our
Sauiour
compares
them
to
the
naturall
desires
of
hunger
,
and
thirst
.
Now
hunger
,
as
wee
say
,
will
breake
through
a
stone
wall
;
it
wil
make
a
man
eat
Mat
,
5
,
4.
his
owne
flesh
,
rather
then
to
be
sterued
.
And
Dauids
thirst
made
him
venter
the
liues
of
his
three
worthies
.
In
nature
the
concupiscible
facultie
is
seconded
with
the
irascible
,
our
desire
is
backed
with
our
anger
;
so
that
beeing
crossed
in
our
desires
,
our
anger
presently
is
vp
in
armes
,
and
laboureth
the
remoouall
of
that
which
crosseth
.
So
fire
beside
its
light
,
wherby
it
desireth
as
it
were
the
highest
place
,
hath
also
heat
,
to
consume
all
obstacles
that
withstand
his
ascent
.
But
now
our
temporaries
desires
are
nothing
else
but
idle
,
lazie
,
and
lusking
wishes
,
such
as
the
sluggards
,
whereof
Salomon
thus
speaketh
.
The
desire
of
the
sluggard
slaieth
him
:
for
his
hands
refuse
to
Pro
,
21
,
25
,
2●
worke
.
And
againe
,
The
sluggard
lusteth
,
but
hath
nought
.
Why
?
because
the
Lion
in
the
way
terrifieth
Pro
,
13
,
5.
him
,
the
toyle
of
working
skares
him
:
he
would
faine
haue
meat
,
but
he
will
not
worke
:
and
so
those
in
the
Gospell
would
faine
haue
the
heauenly
bread
Lord
euermore
giue
vs
of
this
bread
,
but
they
will
not
,
Ioh
,
6
;
34.
35
,
36.
as
Christ
tels
them
,
take
the
pains
to
come
vnto
him
by
faith
for
it
:
for
God
hath
appointed
that
as
in
the
naturall
,
so
also
in
the
spirituall
life
,
In
the
sweate
of
thy
browes
shalt
thou
liue
.
But
our
sluggish
temporary
will
none
of
that
,
hee
desires
and
desires
,
but
still
lies
lusking
in
his
bedde
,
gaping
and
stretching
himselfe
:
like
the
doore
that
turnes
vpon
the
hinges
,
but
yet
hangs
still
vpon
them
,
it
comes
not
off
for
al
the
turnings
;
so
hee
for
all
the
turnings
of
his
heart
in
faint
and
weake
desires
,
still
hangs
fast
vpon
the
hinges
of
his
sinnes
,
and
cannot
possibly
come
out
of
the
power
of
iniquity
:
seeing
many
rubbes
in
the
way
of
his
desires
,
he
hath
no
spirit
,
or
courage
to
go
about
to
remoue
them
,
to
breake
through
the
host
of
the
spirituall
Philistimes
,
for
the
getting
of
the
spirituall
waters
:
He
can
wish
with
Balaam
,
O
that
Num
,
23
,
10.
my
soule
might
dye
the
death
of
the
righteous
:
but
hee
doth
not
alike
desire
the
life
of
the
righteous
.
If
hee
desire
vertue
,
yet
not
the
meanes
that
should
bring
him
to
it
,
and
thus
desiring
vertue
hee
pines
and
perishes
Virtutem
ex●ptant
,
contab●scuntque
r●l●cta
.
Pers
.
in
the
want
of
it
:
hell
mouth
it selfe
,
as
one
saies
,
is
full
of
such
slight
and
sloathfull
wishes
.
Such
as
were
his
in
the
Gospell
,
that
hearing
Christs
heauenly
discourse
,
cryed
out
,
affected
therewith
,
Blessed
are
they
that
eat
bread
in
the
kingdome
of
God
.
But
,
as
our
Sauiour
there
shewes
in
his
answer
,
they
suffer
Luc
,
14
,
15.
euery
light
occasion
of
farms
,
oxen
,
wiues
to
detaine
them
.
And
soe
as
the
temporaries
desire
is
an
idle
,
so
also
is
it
a
disobedient
desire
,
that
will
not
submit
it selfe
to
Gods
commaundement
in
the
vse
of
the
meanes
:
but
the
true
beleeuers
desire
is
laborious
and
so
dutifull
,
subiecting
it selfe
to
the
vse
of
the
meanes
commanded
,
and
as
earnestly
desiring
these
meanes
,
as
the
end
it selfe
;
as
Dauid
,
when
rauished
Psalm
.
119
,
5.
with
the
meditation
of
the
good
mans
blessednesse
,
presently
conceiued
this
desire
,
not
,
O
that
I
had
this
happinesse
,
but
O
that
I
could
vse
the
means
to
Psalm
,
119
,
20
bring
mee
to
this
happinesse
,
O
that
my
waies
were
so
directed
,
that
I
might
keepe
thy
statutes
,
and
againe
,
my
heart
breaketh
for
desire
to
thy
[
iudgements
.
]
3.
True
desires
are
constant
,
as
in
Dauid
in
the
3
Ficklenesse
.
words
last
mentioned
,
my
heart
breaketh
for
desire
to
thy
iudgements
alwaies
.
The
reason
is
,
because
true
desires
are
insatiable
.
The
good
Christian
though
he
haue
neuer
so
much
grace
,
yet
still
feeles
his
wants
,
and
the
more
hee
hath
,
the
more
hee
desires
,
and
when
these
spirituall
riches
increase
(
contrarie
to
Dauids
prohibition
in
the
temporall
)
he
sets
his
Psalm
,
62
,
10.
heart
vpon
them
:
And
therefore
still
his
soule
imitateth
the
horseleeches
voice
,
that
cry
,
giue
,
giue
:
but
the
desires
of
the
temporarie
,
though
sometimes
for
Prou
,
30.
the
time
they
may
seeme
violent
,
yet
at
length
they
vanish
away
as
the
morning
dewe
;
as
God
himselfe
censureth
those
good
affections
,
which
seemed
to
bee
in
the
Israelites
.
The
motions
,
and
affections
,
Ose
.
6.
1.
4.
which
he
hath
in
good
thinges
,
are
not
much
vnlike
to
those
which
the
true
beleeuer
hath
sometimes
in
euill
.
For
as
hee
in
temptation
sometimes
may
bee
tickled
,
and
feele
some
pricking
in
his
desires
to
the
way
of
wickednes
;
as
once
Dauid
when
he
began
to
entertaine
those
thoughts
,
I
haue
washed
my
hands
in
innocency
in
vaine
:
yet
in
conclusion
he
quenches
those
thoughts
,
and
so
mockes
Sathan
,
to
whom
he
made
faire
of
comming
to
him
,
as
Dauid
did
,
when
for
all
his
beginning
to
yeeld
,
yet
in
the
end
he
came
in
with
that
But
,
or
yet
:
yet
,
for
all
that
I
saide
erewhile
,
God
is
good
&c
:
so
this
our
temporary
though
otherwhile
he
may
haue
,
as
we
say
,
a
months
minde
to
godlinesse
,
and
with
Agrippa
bee
halfe
perswaded
to
bee
a
Christian
,
yet
the
conclusion
is
,
I
will
not
leaue
my
former
course
,
and
so
he
mockes
God
,
whom
he
bore
in
hand
,
that
hee
would
become
his
disciple
.
CHAP.
VII
.
Of
the
deceits
of
the
temporarie
in
the
outward
practise
of
repentance
.
HAuing
thus
detected
the
deceitfulnesse
of
the
temporaries
repentance
in
that
which
is
inward
,
this
chapter
shall
be
spent
in
shewing
the
deceit
2.
Outward
in
Words
of
that
which
is
outward
,
both
that
which
is
in
words
,
and
in
deedes
:
for
the
former
,
there
are
two
specials
,
wherein
the
temporary
deceiueth
himselfe
;
Confession
and
prayer
.
1.
For
confession
,
it
cannot
bee
denied
,
but
that
it
1
Confession
.
is
a
worthy
seruice
of
a
repenting
sinner
,
or
else
God
would
neuer
haue
promised
so
great
a
reward
to
it
:
if
wee
confesse
our
sinnes
hee
is
faithfull
to
forgiue
:
Iob
in
the
large
catalogue
of
his
good
workes
,
wherwith
he
cheered
himselfe
in
that
heauy
agonie
;
among
the
rest
,
reckoneth
the
confession
of
his
sinnes
for
one
,
If
I
haue
hid
my
sinne
,
as
did
Adam
,
&c.
And
Dauid
hauing
saide
,
take
away
the
trespasse
of
thy
seruant
,
1
,
Iohn
1
,
9.
Iob
31
,
33.
2
Sam
.
24.
10.
cleered
.
to
make
good
that
speech
,
and
to
proue
himselfe
Gods
seruant
,
he
addeth
,
for
I
haue
done
foolishly
;
as
some
godly
learned
thinke
,
hereby
intimating
that
,
if
he
deserued
not
to
be
called
Gods
seruant
,
in
regard
of
his
late
sinne
,
yet
,
at
least
in
regard
of
his
later
seruice
,
of
confession
:
yea
elsewhere
when
only
Psal
.
32
,
4.
August
.
a
purpose
of
confession
conceiued
by
him
,
Gods
eare
was
in
his
heart
,
before
his
confession
was
in
his
tongue
:
I
thought
,
I
would
confesse
my
sinne
,
and
thou
forgauest
me
:
for
as
only
the
man
wakened
out
of
his
dreame
can
tell
his
dream
,
so
onely
the
man
awakened
out
of
his
sinnes
by
repentance
,
can
truely
confesse
them
.
Wherefore
howsoeuer
temporaries
,
and
Vt
somnium
n●rra●e
vigilantis
▪
sic
peccata
confiteri
verè
poenitentis
est
.
Discouered
because
it
comes
neither
from
1
A
broken
vnregenerate
men
may
make
an
outward
confession
,
as
Saul
,
Iudas
,
Pharaoh
,
and
others
did
,
yet
the
truth
is
,
there
is
much
guile
in
thir
confessions
.
1.
True
confession
must
come
,
as
wee
see
in
the
Publicane
,
from
a
touched
and
troubled
soule
,
from
that
broken
and
bleeding
heart
of
Dauid
,
from
that
melting
,
and
relenting
heart
of
Iosiah
:
This
is
the
sacrifice
which
the
Lord
will
not
despise
.
But
our
temporary
knowes
it
not
,
The
paine
off
the
wracke
onely
wrings
the
confession
from
him
,
not
the
mercy
of
that
sweet
God
,
whom
he
hath
offended
.
And
therfore
as
we
see
in
Pharaoh
,
when
he
is
off
of
the
wrack
,
he
begins
to
sing
another
note
,
and
to
vnsay
and
cal
in
,
in
a
manner
,
his
confession
.
2
It
must
come
also
from
a
beleeuing
heart
,
laying
2
nor
a
beleeuing
,
hold
vpon
mercy
:
As
Daniel
9.
9.
Yet
compassion
and
forgiuenesse
is
with
the
Lord
albeit
wee
haue
rebelled
against
him
.
And
Esr.
10.
2.
we
haue
trespassed
,
&c.
yet
now
there
is
hope
in
Israel
concerning
this
namely
for
the
forgiuenesse
of
this
sinne
.
This
the
temporary
in
his
distresse
cannot
do
.
Iudas
could
say
,
I
haue
sinned
,
but
for
his
life
he
could
not
adde
those
words
of
Dauid
,
Take
away
the
sinne
of
thy
seruant
.
Nay
hee
could
not
say
that
confession
,
I
haue
sinned
,
to
God
,
but
only
to
the
high
Priests
:
for
he
was
wholly
swallowed
vp
of
despaire
.
His
repentance
was
a
desperate
repentance
,
not
tempered
with
faith
,
so
as
is
the
true
repentance
.
And
therefore
our
Sauiour
preaching
repentance
saith
,
Repent
and
beleeue
.
Mark
,
1
,
15.
3.
Confession
must
come
from
an
honest
heart
,
3
nor
an
honest
heart
.
purposing
not
to
sinne
,
that
so
with
the
confession
we
may
ioyne
also
the
confusion
and
ouerthrow
of
sinne
:
He
that
confesseth
and
forsaketh
(
that
is
,
hee
that
in
that
very
act
of
confessing
forsaketh
)
his
sin
,
shall
find
mercy
.
This
was
the
confession
of
that
good
Prou
,
28
,
13.
Shecaniah
,
Ezr.
10.
2.
3.
We
haue
trespassed
,
&c.
Now
therefore
let
vs
make
a
couenant
with
the
Lord
,
to
put
away
all
the
wiues
.
But
how
farre
are
the
temporaries
from
this
,
who
when
by
confession
they
haue
seemed
to
disgorge
their
stomacks
,
haue
filthily
with
the
dogge
eaten
vp
their
owne
vomit
againe
?
And
so
farre
are
they
from
this
purpose
of
not
sinning
,
that
they
are
fully
set
vpon
sinne
,
in
confessing
;
as
in
those
Israelites
,
that
said
,
we
haue
sinned
,
we
will
go
vp
:
Deut
,
1
,
41.
which
was
as
much
as
if
they
should
haue
said
,
we
haue
sinned
,
we
will
sinne
:
for
God
in
the
former
verse
vers
.
40.
had
forbidden
them
to
goe
vp
:
yea
many
of
them
presume
to
sinne
,
because
of
confession
,
thinking
by
it
to
be
eased
,
as
the
drunkard
by
his
vomiting
:
And
though
some
of
them
in
their
good
moodes
,
and
in
some
of
their
fits
may
seeme
,
when
they
humble
themselues
in
confession
,
verily
to
purpose
amendment
,
yet
these
are
no
sound
,
no
setled
,
no
sincere
&
honest
purposes
,
but
sudden
flashings
,
conceiued
by
their
deceitfull
hearts
,
rather
to
auoide
the
iudgements
either
felt
,
or
feared
,
then
truely
to
please
God
;
and
thus
because
the
heart
is
not
rent
together
with
the
garments
,
therefore
neither
is
the
sin
rent
,
but
rather
sown
faster
together
by
that
rending
of
the
garment
,
and
because
with
that
penitent
Publicane
,
they
ioyne
not
the
inward
vniting
of
the
hart
,
with
the
outward
knocking
of
the
brest
,
therefore
this
Tundens
pectus
et
not
corrigens
vitia
,
illa
consolidat
.
Aug.
2.
Praier
,
discouered
because
knocking
doth
not
batter
in
peeces
,
but
rather
consolidate
and
more
firmely
compact
sinne
together
.
2.
Point
which
the
mouth
performes
is
praier
:
neither
can
it
bee
denied
,
but
that
the
temporary
may
pray
,
and
that
as
one
would
thinke
,
very
zealously
,
as
no
doubt
but
Iudas
did
together
with
his
Luc
.
11
,
1.
fellowes
,
all
of
them
desiring
Christ
to
instruct
them
how
to
pray
;
neither
onely
may
hee
doe
this
with
others
,
but
also
solitarily
,
and
apart
by
himselfe
,
as
it
is
said
the
Pharisee
went
vp
to
the
temple
to
pray
,
Luk
.
18.
10.
as
well
as
the
Publicane
,
both
of
them
to
their
priuate
prayers
,
the
temple
then
in
regard
of
ceremoniall
holinesse
,
beeing
the
place
,
as
well
of
priuate
as
of
publique
praier
;
it
may
seeme
then
our
temporary
Rom
,
8
,
26.
is
well
:
for
it
is
onely
the
sanctifying
spirit
which
teacheth
to
pray
,
who
therefore
is
styled
the
spirit
of
prayer
,
and
the
children
of
God
are
vsually
in
Scripture
described
by
this
,
that
they
call
vpon
the
name
of
the
Lord
.
But
alas
his
praiers
are
no
true
praiers
,
they
are
turned
into
sinne
.
For
,
First
,
though
he
may
pray
to
our
thinking
(
and
his
1
Not
in
more
grieuous
trials
Iob
27.
10.
owne
too
sometime
)
very
feruently
,
yet
as
Iob
saies
,
wil
he
pray
alwaie
?
no
,
in
more
grieuous
trialls
his
heart
,
and
hope
fails
him
,
his
mouth
is
stopt
,
he
is
strooke
speechles
with
the
ghuest
in
the
parable
,
and
hath
not
so
much
as
one
word
,
to
blesse
himself
with
all
,
who
yet
lauished
most
luxuriously
in
aboundance
of
wordes
in
the
time
of
peace
.
2.
In
praier
he
seekes
himselfe
,
and
not
gods
glory
,
2
No●
seeking
Gods
face
.
they
care
not
so
much
for
Gods
fauour
,
as
for
their
owne
profit
.
Whereas
the
property
of
true
praier
is
that
set
downe
by
Salomon
,
If
my
people
2
Chron
,
7
,
14
whereon
my
name
is
called
shall
humble
themselues
,
and
pray
,
and
seeke
my
face
.
In
praier
Gods
face
,
and
fauour
is
to
be
sought
aboue
all
other
things
:
and
therfore
our
Sauiour
teacheth
vs
both
to
beginne
our
praiers
with
desire
of
his
glory
,
Hallowed
be
thy
name
,
and
to
end
them
with
giuing
glory
to
him
,
Thine
is
kingdome
,
&c.
But
the
temporary
is
not
thus
holily
caried
in
his
praiers
,
with
the
respect
of
Gods
glory
,
with
Moses
and
Paul
preferring
it
to
his
owne
saluation
,
Ex.
32.
32.
Rom
,
9
,
3.
but
with
selfe-respects
,
and
those
very
base
;
as
may
easily
appeare
by
these
two
things
:
1.
his
praiers
are
more
zealous
and
feruent
with
others
,
then
alone
by
Ille
dolet
verè
qui
sine
teste
dolet
.
himselfe
:
whereas
the
vehemency
of
a
true
Christian
is
then
greatest
,
when
hee
is
shut
vp
in
his
closet
,
and
hath
God
only
to
be
witnesse
of
it
.
This
shewes
,
that
pride
and
vaineglory
sway
him
,
not
any
true
zeale
to
Gods
glory
:
2
▪
after
praier
hee
hath
no
care
to
returne
thanks
:
as
in
the
nine
leapers
which
cried
,
as
loud
as
the
tenth
,
Iesus
haue
mercy
,
but
returned
Luc
.
17
,
13
,
15
not
with
him
to
giue
thanks
for
their
health
;
which
shewed
they
sought
themselues
onely
in
their
prayer
,
and
nothing
esteemed
the
loue
of
Christ
.
Thirdly
,
3.
Not
directed
against
his
sinnes
.
hee
makes
praier
the
end
of
praier
,
hee
praies
to
pray
;
he
rests
in
his
praier
,
and
doth
not
in
good
sadnesse
vse
his
praier
as
a
meane
to
preuaile
against
his
sinnes
:
he
praies
idlie
,
and
lazily
,
and
doth
not
together
with
his
lippes
in
praying
,
moue
his
hands
,
in
indeuouring
for
that
he
praies
;
according
as
Salomon
directeth
,
coupling
together
praier
to
God
and
our
owne
indeuour
,
If
thou
call
for
knowledge
and
cry
Pro
.
2.
3.
4.
for
vnderstanding
,
if
thou
seeke
her
as
siluer
,
and
search
for
her
as
for
treasure
.
Lo
,
together
with
right
crying
and
calling
in
praier
,
there
must
be
seeking
,
and
searching
in
the
vse
of
the
meanes
:
else
we
do
but
mock
God
,
and
our selues
much
more
,
if
wee
please
our selues
in
such
praiers
.
And
that
which
Salomon
speaketh
of
other
idle
talke
,
will
be
true
of
the
vain
prattle
of
such
slothfull
praiers
,
In
all
labour
there
is
abundance
:
Prou
,
14.
23.
but
the
talke
of
the
lippes
onely
bringeth
want
.
We
shall
still
remaine
poore
,
and
beggerly
in
spirituall
things
,
vnlesse
our
hands
bestirre
them
,
and
labour
together
with
our
mouthes
,
vnlesse
we
rise
vp
from
our
praiers
with
a
setled
purpose
to
buckle
our selues
to
our
businesse
.
As
Dauid
after
that
hee
had
Ps.
119.
5
,
6.
7.
praied
the
Lord
,
that
his
waies
might
bee
directed
to
keepe
Gods
statutes
,
and
had
inforced
this
praier
by
certaine
arguments
,
he
thus
endeth
it
,
I
will
keepe
vers
.
8.
thy
statutes
:
whereas
the
temporarie
beleeuer
feeles
no
such
fruite
of
praier
,
but
rather
saies
secretly
,
I
will
lye
in
my
sinnes
still
,
against
which
I
haue
praied
:
I
will
breake
thy
statutes
,
which
I
praied
I
might
keepe
.
Much
like
to
S.
Austin
,
that
before
his
conuersion
Confess
.
l.
8.
In
exordio
adolescentiae
petieram
a
te
castitatem
,
et
continentiam
et
dixeram
da
mihi
continentiam
sed
noli
modo
.
Timebam
enim
ne
me
cito
ex
audir●s
,
et
san●res
a
morbo
concupiscentiae
,
quem
expleri
malebam
,
quam
extingui
.
praied
to
God
for
chastity
and
continencie
,
but
yet
was
afraide
,
as
hee
writes
of
himselfe
,
least
God
should
heare
his
praier
too
soone
,
desirous
rather
to
haue
his
lust
satisfied
,
then
extinguished
.
Such
kinde
of
minds
haue
the
vnregenerate
in
their
praiers
,
still
they
loue
their
sinnes
,
and
would
not
for
all
their
talke
,
leaue
them
by
their
good
wils
.
And
therefore
doe
they
so
neere
resemble
him
in
the
fable
,
that
when
his
cart
stucke
in
the
mire
,
called
vpon
his
God
for
helpe
,
but
yet
lay
still
,
and
would
not
stir
the
least
of
his
fingers
to
help
himselfe
;
yea
and
those
also
that
in
their
sacrifices
for
health
did
riotously
banquet
against
health
:
for
while
they
pray
against
,
they
play
and
sport
themselues
in
their
sinnes
.
Now
for
that
which
is
real
in
the
outward
practise
2
In
deeds
reformation
of
life
.
of
repentance
,
namely
the
reformaiion
of
life
,
the
temporarie
also
may
seeme
to
attaine
heereunto
:
for
in
the
Gospell
the
vncleane
spirit
is
said
to
be
cast
Math
.
12.
out
of
him
,
which
is
to
be
vnderstood
in
regard
of
outward
reformation
of
his
life
,
in
that
he
leaueth
his
former
scandalous
courses
of
drunkennesse
,
vncleanesse
,
swearing
,
lying
,
open
contempt
of
holie
things
&c.
&
conformeth
himselfe
to
some
more
sober
and
ciuill
cariage
.
But
yet
this
reformation
is
deceitful
or
else
the
vncleane
spirit
could
not
so
easily
reenter
with
seuen
worse
spirits
than
himselfe
into
the
party
thus
reformed
,
so
that
his
latter
end
Proued
deceitfull
.
should
become
worse
than
his
beginning
.
Now
the
deceit
heere
is
this
,
that
our
Temporarie
taketh
his
outward
abstinence
from
sinne
for
true
reformation
;
which
vnlesse
it
proceed
from
the
inward
forsaking
is
naught
worth
.
There
must
be
abhorring
of
sinne
,
as
well
as
absteining
:
loathing
as
well
as
leauing
in
true
reformation
.
A
theefe
when
he
is
manacled
,
cannot
steale
,
he
absteines
outwardly
:
and
yet
happily
hath
a
theeuish
minde
still
.
And
a
chained
Lyon
though
hee
absteine
from
deuouring
,
yet
he
hath
his
lionish
nature
still
;
he
hath
not
left
that
.
Many
leaue
their
sinnes
in
like
manner
being
restrained
by
feare
,
shame
,
and
such
like
respects
.
Their
hearts
still
delight
,
and
tickle
themselues
in
the
thoughts
of
those
sinnes
.
But
true
reformation
of
sinne
must
proceede
from
the
hatred
of
sinne
,
and
from
the
loue
of
Gods
law
forbidding
sinne
,
as
Dauids
did
.
I
haue
refrained
,
saith
he
,
from
euery
euill
way
;
but
why
Psal
.
119.
101.
did
he
so
?
vpon
what
ground
?
to
what
end
?
that
I
might
keepe
thy
word
.
It
was
that
loue
of
the
law
which
he
had
so
pathetically
a
little
before
professed
,
Oh!
how
loue
I
thy
law
?
this
was
it
that
made
him
to
refraine
from
sinne
,
his
affection
toward
the
word
;
and
this
was
that
he
propounded
to
himselfe
in
absteining
from
sinne
,
in
displeasing
his
owne
corruption
to
please
the
law
,
to
obey
the
law
.
The
wolfe
,
saith
Austen
,
comes
to
the
sheepe-fold
,
De
verbis
Apost
.
serm
.
21.
Lupus
.
venit
ad
ad
ouile
ouium
,
quae●it
inuadere
iugulare
,
deuorare
.
Vigilant
pastores
,
latrant
canes
,
nihil
poterit
,
non
aufert
,
non
occidit
:
sed
tamen
lupus
venit
,
lupus
redit
.
Numquid
quia
ouem
non
tulit
,
ideo
lupus
venit
,
&
ouis
redit
?
lupus
venit
fremens
,
lupus
redit
tremens
,
lupus
est
tamen
,
&
fremens
,
&
tremens
with
a
purpose
to
kill
and
eate
.
But
the
sheep-heards
they
watch
,
the
dogges
they
barke
,
he
can
do
nothing
,
hee
takes
away
nothing
,
he
kills
nothing
.
Yet
as
he
comes
,
so
he
goes
awaie
,
a
wolfe
.
What
,
because
hee
worried
,
and
tooke
away
no
sheepe
,
therefore
was
he
a
wolfe
only
in
his
comming
,
and
a
sheepe
in
his
returning
?
No
,
the
wolfe
comes
furious
,
returnes
fearefull
,
and
yet
a
wolfe
as
well
in
his
feare
,
as
in
his
furie
.
And
so
are
many
as
wicked
in
their
fearefull
absteining
from
sinne
,
as
in
their
bold
and
furious
committing
of
sinne
.
Some
also
are
disabled
by
age
,
and
yet
it
doth
them
good
to
remember
their
former
wickednesse
,
and
to
incourage
others
to
the
same
.
If
bare
leauing
of
the
outward
act
were
enough
,
then
these
also
were
reformed
.
Others
also
surcease
from
some
sinne
,
because
a
contrary
vice
hath
got
the
rule
and
possession
of
them
,
as
when
the
prodigall
man
becomes
couetous
.
Is
heere
any
true
reformation
of
prodigalitie
?
Others
againe
are
interrupted
in
the
practise
of
one
sinne
,
by
reason
some
other
sinne
diuerts
them
another
way
,
as
those
messengers
did
Saul
from
pursuing
Dauid
.
As
thus
a
man
is
couetous
,
but
yet
ambition
and
vaineglory
,
being
stronger
,
make
him
leaue
his
base
,
couetous
niggardize
.
A
man
is
giuen
to
incontinencie
;
but
his
pride
,
and
feare
of
dishonour
,
carrying
a
greater
sway
with
him
,
bridle
his
lust
.
A
man
is
wickedly
angrie
with
his
brother
,
but
yet
couetousnes
hath
a
greater
hand
ouer
him
,
then
anger
;
therefore
there
is
a
gift
in
secret
giuen
him
,
he
is
pacified
.
here
couetousnesse
controls
,
and
checks
,
and
reformes
anger
?
will
you
call
this
a
reformation
?
no
this
is
nothing
,
when
one
tyrant
ouercomes
another
,
but
when
the
lawful
King
ouercomes
him
:
not
when
one
corruption
preuaileth
against
another
,
but
when
grace
preuaileth
against
it
;
when
though
there
were
no
other
restraint
,
yet
ones
owne
sanctified
heart
would
restraine
,
and
cause
one
to
say
with
Ioseph
,
How
can
I
doe
this
,
and
sinne
against
God
?
otherwise
,
to
Genes
.
39.
9.
desist
the
outward
act
,
can
yeeld
but
poore
comfort
to
assure
vs
that
we
haue
repented
.
Dauid
had
left
the
sinnes
of
murther
and
aduiterie
for
all
that
space
of
time
,
that
was
betwixt
the
murther
of
Vriah
and
Nathans
comming
to
him
,
which
was
a
yeare
almost
,
hee
did
not
still
adde
one
murther
to
another
,
or
one
adulterie
to
another
,
he
did
not
all
that
while
fall
to
it
a
fresh
:
but
yet
,
for
all
that
,
he
repented
not
till
Nathan
came
,
and
aroused
him
.
Excellently
Salomon
,
By
the
feare
of
the
Lord
men
depart
from
euill
,
shewing
that
wheresoeuer
the
true
feare
of
God
is
wanting
,
there
is
no
true
departing
from
euill
,
though
the
outward
act
of
euill
be
forborne
.
Therefore
when
the
godly
are
described
by
absteining
from
euill
,
withall
the
true
ground
of
their
absteining
is
set
downe
:
As
Eccles
.
9.
2.
when
the
wicked
man
is
set
out
to
be
a
swearer
,
the
godly
man
by
way
of
opposition
is
said
,
not
simply
not
to
sweare
,
but
to
feare
an
oath
,
to
shew
that
wicked
men
may
refraine
swearing
,
but
not
out
of
any
feare
of
Gods
commandement
.
That
is
proper
only
to
the
godly
:
So
Prou.
15.
27.
the
godly
are
set
out
not
simply
by
their
not
receiuing
gifts
,
but
by
hating
of
gifts
;
to
shew
that
therefore
they
receiue
not
with
the
hand
,
because
they
hate
them
with
their
heart
.
CHAP.
VIII
.
Of
the
deceitfulnesse
of
the
Temporaries
obedience
.
WEe
haue
examined
the
two
former
grounds
,
wherupon
the
Temporarie
buildeth
his
opinion
of
himself
,
to
be
the
child
of
God
,
and
discouered
the
deceitfulnesse
of
them
both
,
namely
his
faith
,
and
repentance
:
It
remaineth
now
that
wee
should
doe
the
like
to
his
third
ground
,
namely
his
obedience
,
and
so
dismisse
him
.
Obedience
is
twofold
;
Actiue
in
doing
that
which
3.
His
obedience
.
God
commandeth
:
Passiue
,
in
suffering
that
which
God
inflicteth
.
And
the
temporarie
may
seeme
to
haue
both
these
.
1.
For
actiue
,
the
temporarie
beleeuer
may
goe
1.
Actiue
,
discouered
farre
.
There
is
no
outward
good
worke
,
which
a
true
beleeuer
can
doe
,
but
the
temporarie
may
doe
it
also
,
and
that
in
outward
appearance
,
with
as
great
spirit
and
zeale
as
the
true
beleeuer
,
as
in
Iehu
,
who
did
not
onely
execute
Gods
iudgements
vpon
Ahab
,
and
his
house
,
and
destroied
Baal
,
and
his
Priests
,
but
did
this
(
as
others
and
himselfe
thought
)
with
great
zeale
,
and
in
the
heate
of
godly
indignation
;
so
that
,
to
the
outward
eie
,
little
difference
betweene
the
spirit
of
Iehu
,
in
his
reformation
,
and
of
Iosiah
in
his
.
So
Herod
reuerenced
Iohn
,
and
did
many
things
in
obedience
Mark
.
6.
20.
to
his
Doctrine
.
So
likewise
did
Saul
reuerence
Samuel
,
1.
Sam
.
13.
10.
shew
great
humilitie
in
hiding
himselfe
,
when
1.
Sam
.
10.
22.
to
be
King
,
and
after
he
was
King
,
great
zeale
and
courage
in
reuenging
the
cause
of
those
of
Iabesh
against
1.
Sam
11.
6
7.
1.
Sam
.
13.
&
14.
1.
Sam
10.
27.
&
11.
13.
Nahash
,
in
fighting
the
battailes
of
the
Lord
against
the
Philistims
,
and
in
destroying
of
witches
,
great
mercie
also
and
moderation
in
sparing
,
and
forgiuing
those
wicked
people
,
that
despised
him
,
&c.
yet
,
for
all
this
,
his
end
was
fearefull
,
God
tooke
2.
Sam
.
7.
15.
away
his
mercie
from
him
.
And
therefore
the
obedience
that
seemes
to
be
in
this
kind
of
men
is
deceitfull
:
else
God
would
not
,
as
he
threatoneth
by
the
Prophet
,
blot
it
out
,
who
according
to
Nehemies
Ezek
.
18
24.
Nehem
.
13.
14
praier
wipes
not
out
any
of
the
good
seruices
of
his
children
.
That
this
deceitfulnesse
may
the
better
appeare
,
By
the
notes
of
true
obedience
.
let
vs
examine
our
Temporaries
obedience
by
the
notes
of
true
obedience
;
which
are
specially
three
,
sinceritie
,
vniuersalitie
,
and
a
setled
constancie
.
1.
Sinceritie
,
when
all
base
,
and
by
respects
laid
aside
;
1.
Sincerity
.
only
the
conscience
of
Gods
commandement
,
&
the
desire
of
his
glorie
swaies
with
vs.
Blessed
are
Psal
.
119.
2.
cleered
.
they
that
keepe
his
testimonies
(
saith
the
Prophet
)
but
because
their
may
bee
much
guile
in
keeping
,
hee
addes
,
and
seeke
him
with
their
whole
heart
.
The
true
keeping
of
the
testimonies
is
when
wee
seeke
God
,
and
not
our selues
,
in
keeping
;
when
,
as
Ieremie
saies
,
Ier
.
4.
4.
expounded
.
wee
be
circumcised
to
the
Lord
,
that
is
,
in
respect
of
Gods
commandement
,
and
not
the
Magistrates
,
as
it
is
with
too
too
many
.
Hence
that
phrase
(
which
is
so
frequent
with
the
Prophet
)
of
seeking
Gods
commandements
;
I
am
thine
,
saue
mee
:
for
I
seeke
thy
precepts
.
Psal
.
119
94.
explained
.
Which
implyeth
thus
much
,
that
all
that
we
are
to
seek
in
our
obedience
,
are
the
precepts
themselues
,
the
thing
specially
wee
are
to
aime
at
is
obedience
it selfe
to
the
precepts
:
But
Gods
precepts
may
say
to
the
Temporaries
,
yee
seeke
not
vs
but
your selues
.
As
Christ
said
to
some
of
them
,
yee
seeke
mee
because
of
the
loaues
.
Some
Pro
.
1.
28.
are
said
to
seeke
God
,
and
yet
of
the
same
men
it
is
said
in
the
Aug.
in
Psal
.
118.
In
libro
sapientiae
l●quitur
ipsa
sapientia
,
Quaerent
me
mali
,
&
non
inuement
,
quia
oderunt
sapientiam
.
Quod
quid
est
aliud
,
quam
oderunt
me
?
Quemedo
igitur
dicuntur
quaerere
quod
oderunt
,
nisi
quia
non
hoc
,
sed
aliud
ibi
quaerunt
?
Gen.
28.
8.
9.
next
verse
,
that
they
hated
the
knowledge
of
God
:
how
can
they
be
said
to
seek
that
which
they
hate
?
but
that
they
sought
not
God
sincerely
,
but
only
for
their
owne
ease
sake
,
to
be
deliuered
out
of
their
trouble
,
and
so
indeede
they
sought
not
God
but
themselues
.
For
all
their
obedience
is
either
slauish
or
mercenarie
:
sometimes
it
is
the
obedience
of
the
bondslaue
,
sometime
of
the
hireling
,
alwaies
base
,
corrupted
with
some
wrie
and
wrong
consideration
or
other
.
Sometimes
the
feare
of
man
workes
it
,
as
in
Esaus
marrying
no
longer
with
the
Cananites
;
but
with
the
posteritie
of
Ismael
:
Moses
noteth
the
ground
of
it
to
haue
beene
the
consideration
of
his
fathers
distaste
of
his
Cananitish
wiues
.
Sometimes
againe
the
feare
of
Gods
iudgements
,
as
of
the
Gen.
28.
8.
9.
rack
of
an
accusing
consciene
,
of
the
torments
of
hell
fire
&c.
this
holdeth
vs
to
it
.
But
heere
that
which
the
Apostle
speaketh
concerning
magistrates
Rom.
13.
5.
lawes
that
wee
ought
to
bee
subiect
not
only
for
wrath
,
namely
of
the
magistrate
,
and
the
punishment
which
that
wrath
may
inflict
,
but
for
conscience
sake
,
is
true
much
more
in
Gods
lawes
,
that
we
ought
to
performe
obedience
not
so
much
for
wrath
,
no
not
for
Gods
owne
wrath
,
and
the
punishment
it
will
inflict
;
but
though
there
were
no
hell
,
yea
though
there
were
no
heauen
,
of
very
conscience
,
because
the
Lord
God
hath
commaunded
vs.
Otherwile
againe
the
temporarie
obeyeth
vpon
hope
of
some
good
,
that
hereby
may
accrue
vnto
him
,
as
profit
,
praise
,
and
such
like
.
And
heere
that
deprauation
of
Sathan
hath
his
truth
;
Doth
Iob
Iob
.
1.
9.
serue
God
for
nought
?
doth
Saul
loue
God
for
nought
?
no
it
is
for
a
kingdome
.
Doth
Iehu
roote
out
Ahabs
race
for
nought
?
no
it
is
to
confirme
himselfe
in
the
kingdome
.
Doth
he
destroy
Baal
for
nought
?
no
it
is
for
glorie
in
the
world
,
that
hee
may
crake
and
call
vp
good
Ionadab
to
applaude
him
and
his
zeale
.
Come
and
see
what
zeale
I
haue
for
the
Lord
.
Thou
deceiuest
Hos
.
1.
4.
thy selfe
Iehu
,
it
is
for
thy selfe
.
Therefore
God
saies
afterward
by
the
Prophet
,
I
will
visit
the
bloud
of
Izreel
vpon
the
house
of
Iehu
.
Though
it
were
shead
by
Gods
owne
appointment
,
yet
because
Iehu
obeyed
not
Gods
commandement
,
so
much
as
his
own
ambition
and
pride
in
the
sheading
thereof
;
therefore
God
will
punish
it
as
disobedience
,
not
reward
it
as
obedience
.
So
likewise
,
though
God
commanded
the
burnt
offrings
,
the
new
moones
&c.
yet
he
asketh
the
Iewes
,
who
required
Esay
1.
12.
these
thinges
,
because
it
was
not
the
conscience
of
Gods
commandement
that
mooued
them
to
performe
those
seruices
.
And
againe
,
haue
yee
fasted
to
mee
,
to
mee
saith
the
Lord
,
because
it
was
not
any
Ezech
.
7.
5.
true
regard
of
Gods
word
that
caused
them
to
fast
.
Obedience
in
the
word
is
compared
to
fruite
,
and
the
doing
of
good
workes
is
called
the
bringing
forth
of
fruit
.
Now
fruite
comes
of
seede
.
Seede
must
first
be
receiued
of
the
ground
,
before
it
can
yeeld
vs
any
corne
.
This
seede
is
the
word
,
the
commandement
of
God
.
First
,
wee
must
receiue
this
seede
before
wee
can
bring
forth
any
fruit
:
first
we
must
heare
the
word
,
and
by
faith
applie
vnto
and
vrge
vpon
our selues
the
commandement
,
and
then
obey
:
Obedience
without
respect
of
Gods
word
is
but
wilde
oats
,
it
grows
of
it selfe
,
there
was
no
seede
sowen
to
bring
forth
this
fruit
,
&
therfore
it
is
not
good
.
And
such
is
the
obedience
of
the
Temporarie
:
he
heares
not
the
worde
though
it
speake
to
him
;
neither
doth
he
do
that
he
does
as
to
the
word
:
the
word
indeede
requires
of
him
that
he
does
,
but
he
does
it
not
as
hearing
himselfe
requested
by
the
word
,
but
rather
by
his
owne
corruption
.
If
God
had
asked
Iehu
concerning
his
destroying
of
Ahabs
posteritie
,
Baals
Priests
and
worship
,
who
required
this
at
thy
hands
,
he
might
truely
haue
answered
,
vain-glory
,
ambition
,
pride
,
policie
.
And
heere
is
the
first
detection
of
the
temporaries
obedience
.
2.
Note
of
true
obedience
is
vniuersalitie
.
And
this
2.
Vniuersalitie
.
necessarily
springeth
from
the
former
:
for
if
obedience
be
sincere
;
that
is
,
if
it
be
performed
onely
because
of
Gods
commandement
,
it
must
needs
be
vniuersall
,
to
one
commandement
as
well
as
to
another
:
for
there
is
the
same
diuine
authority
binding
the
conscience
in
one
as
in
another
.
And
therefore
truly
is
it
said
,
whatsoeuer
is
done
for
Gods
cause
is
done
Quicquid
propter
deum
fit
,
●qualiter
fit
.
Author
operis
imperfecti
in
Matth
.
hom
.
45.
equally
,
because
the
same
God
that
commandes
one
precept
,
commandes
also
the
other
.
Hence
is
that
of
Iames
,
He
that
breaketh
one
commandement
is
guiltie
of
all
:
for
the
law
is
wholly
copulatiue
.
So
that
,
as
where
many
friends
are
linked
together
in
a
sure
bond
of
friendship
,
if
you
offend
one
of
them
,
you
offend
all
,
all
the
rest
wil
interest
themselues
in
their
friends
quarrell
:
so
is
it
with
the
commandements
;
they
are
so
knit
and
chained
together
,
that
,
when
one
is
violated
,
all
the
rest
are
readie
as
it
were
to
take
it
's
part
,
and
to
enter
in
Gods
Court
their
action
of
trespasse
against
vs.
Hence
it
was
,
that
when
some
of
the
Israelites
had
broken
the
fourth
commandement
in
going
out
to
seeke
Manna
on
the
Saboth
,
God
chalenged
them
for
breaking
of
all
his
commandements
;
How
long
refuse
yee
to
keepe
my
Exod
:
16.
28.
commandements
?
And
Ezekiel
reckning
vp
many
abominations
,
fasteneth
the
imputation
of
all
of
Ezech
.
18.
10.
11.
12.
13.
them
on
him
that
had
actuallie
offended
in
one
only
.
It
is
a
remarkable
place
,
and
therefore
I
will
set
downe
the
words
at
large
.
If
hee
beget
a
sonne
that
is
a
theefe
,
or
a
sheader
of
bloud
,
if
hee
do
[
any
one
of
these
things
]
though
he
doth
not
all
these
things
,
but
either
hath
eaten
vpon
the
mountaines
,
or
defiled
his
neighbours
wife
,
or
oppressed
the
poore
&c.
shall
be
liue
?
He
shall
not
liue
.
Seeing
he
hath
done
[
all
these
abominations
]
he
shall
die
the
death
.
Heere
he
saith
all
:
and
yet
before
,
hee
said
one
only
,
because
breake
one
and
breake
all
,
keepe
one
truely
and
heartily
,
and
keepe
all
.
Whence
it
is
that
some
one
good
action
hath
blessednesse
ascribed
to
it
,
as
the
making
of
peace
Math
.
5.
because
of
this
concatenation
of
the
commandements
,
and
the
vertues
therein
commanded
,
that
a
man
cannot
keepe
one
,
but
hee
must
keepe
the
rest
,
hee
cannot
haue
one
grace
,
but
he
must
also
haue
another
.
For
there
is
a
double
both
keeping
and
breaking
of
the
commandements
;
habitual
and
actuall
.
Habituall
in
the
preparation
,
purpose
,
desire
and
disposition
of
the
heart
:
Actuall
in
the
outward
deede
.
Now
howsoeuer
he
that
breakes
one
,
breaks
not
all
actuallie
;
yet
breaking
that
one
habituallie
,
hee
breakes
them
all
habituallie
,
his
heart
standes
alike
affected
to
break
any
of
the
rest
,
and
whensoeuer
occasion
shal
serue
,
he
will
break
them
.
And
howsoeuer
he
that
keeps
one
,
keepes
not
all
actually
,
nay
he
that
keepes
most
breakes
all
actuallie
;
yet
hee
that
keepes
one
commandement
habituallie
,
that
is
,
in
the
purpose
and
inclination
of
his
heart
,
he
keepes
them
all
in
the
same
manner
,
his
heart
stands
honestly
disposed
to
the
keeping
of
the
rest
;
he
may
say
with
Dauid
,
My
heart
is
prepared
.
So
that
it
may
be
truely
said
,
The
wicked
do
breake
euen
those
commandements
they
keepe
;
that
is
,
they
breake
in
regard
of
the
fitnesse
and
preparation
of
their
hearts
,
those
they
keepe
sometimes
outwardly
:
And
so
in
the
same
sort
,
The
godly
doe
keepe
those
commandements
,
which
actuallie
they
breake
.
The
best
of
Gods
children
are
often
ouertaken
with
diuers
sinnes
,
and
with
some
one
more
than
with
another
,
and
so
faile
more
in
the
breach
of
some
commandement
than
of
another
:
yet
stil
they
keepe
that
commandement
in
regard
of
the
bent
and
affection
of
their
hearts
,
they
consent
with
Paul
to
the
law
,
euen
in
that
commandement
they
most
breake
,
that
it
is
holy
and
good
.
Now
when
wee
say
Rom.
7.
16.
true
obedience
is
catholique
and
vniuersall
,
the
keeping
of
all
the
commandements
,
it
is
to
be
vnderstood
of
this
habituall
obedience
,
when
with
Dauid
we
looke
towards
,
or
haue
respect
to
them
all
.
Loe
then
Psal
.
119.
6.
the
deceit
of
the
Temporaries
obedience
.
Though
they
do
many
things
as
Herod
and
Iudas
;
yet
they
liue
in
the
habituall
breach
of
some
one
commandement
at
least
.
As
Herod
in
the
habituall
breach
of
the
seuenth
commandement
,
in
his
incest
:
Iudas
in
the
habituall
breach
of
the
eighth
,
in
his
couetousnesse
Their
hearts
were
set
on
those
sins
,
and
they
drunk
them
in
as
the
fish
doth
water
.
They
hated
those
good
commandements
of
the
Lord
,
that
forbade
those
sinnes
,
and
could
haue
wished
with
all
their
hearts
there
had
beene
no
such
commandements
:
which
shewed
that
euen
in
those
commandements
they
kept
,
as
Herod
in
hearing
Iohn
,
Iudas
Christ
,
their
obedience
was
rotten
and
vnsound
,
and
with
out
all
regard
of
Gods
commandement
:
for
the
same
God
,
that
bade
Herod
reuerence
Iohns
ministerie
in
the
second
commandement
,
bade
him
also
possesse
his
vessel
in
holinesse
and
honour
,
in
the
seuenth
.
And
if
conscience
had
made
him
loue
the
second
commandement
,
surely
it
would
not
let
him
haue
hated
the
seuenth
commandement
.
So
Iudas
if
he
had
truely
hated
other
sinnes
,
because
they
were
sinnes
,
he
could
not
then
haue
loued
,
and
so
liued
in
couetousnesse
.
And
if
Gods
feare
had
made
Iehu
put
downe
Baals
worship
,
he
would
not
then
haue
still
reteined
Ieroboams
calues
,
the
same
God
forbidding
both
.
Let
the
temporarie
then
marke
himselfe
well
,
and
he
shall
finde
that
in
some
point
or
other
he
hath
a
dispensatorie
conscience
with
Gods
word
.
And
as
rogues
vnder
hedges
without
the
magistrates
,
so
he
can
make
licenses
to
himselfe
without
Gods
warrant
,
to
continue
in
his
or
that
sinne
.
Whereby
his
prophane
contempt
of
God
is
manifestly
bewrayed
,
and
his
obedience
in
other
things
conuinced
to
be
no
obedience
to
God
,
but
to
man
,
or
to
himselfe
,
or
to
that
respect
,
whatsoeuer
it
is
,
that
drew
it
forth
.
3
Note
of
true
obedience
is
setled
constancie
,
when
,
3.
Constancie
.
as
the
scripture
speaketh
,
wee
walke
in
the
commandements
of
the
Lord
and
exercise
our selues
therin
;
as
the
wicked
are
said
to
be
exercised
in
couetousnesse
,
2.
Pet
.
2.
14.
in
that
they
constantly
follow
it
as
the
artificer
doth
his
trade
.
But
indeed
the
temporary
doth
not
walke
in
these
waies
,
as
doth
the
honest
trauailour
in
the
broad
high-way
,
but
only
like
the
theefe
comes
frisking
and
crossing
ouer
them
.
His
obedience
is
like
the
true
Christians
disobedience
,
which
is
not
setled
and
rooted
,
but
onely
for
a
fitte
.
The
good
Christian
quickly
remembers
himselfe
,
and
returnes
to
his
course
of
godlinesse
,
when
through
distemper
,
he
hath
begun
to
stray
:
and
so
the
temporary
Christian
as
quickly
returnes
to
his
intermitted
wickednesse
,
when
sometimes
he
chaunces
to
stumble
vpon
deuotion
.
His
obedience
is
a
moodie
and
passionate
obedience
;
soone
forgot
.
It
is
like
to
Sauls
affection
to
Dauid
;
when
the
euill
spirit
comes
vpon
him
,
then
that
religion
which
before
he
seemed
to
make
so
much
of
,
shall
be
run
through
with
the
speare
of
grosse
and
wilfull
disobedience
.
Hee
doth
not
,
neither
can
he
cleaue
to
the
Lord
with
Acts
11.
23.
full
purpose
of
heart
,
as
the
true
beleeuer
.
And
so
much
for
his
actiue
obedience
:
Now
for
2
Passiue
,
shewed
to
be
in
them
,
passiue
in
suffering
,
wee
would
thinke
it
strange
,
if
the
temporarie
beleeuer
might
go
so
farre
as
to
suffer
for
the
truth
.
But
it
is
a
plaine
case
he
may
.
Did
not
Peter
speake
in
the
name
of
all
his
fellowes
,
and
so
of
Iudas
when
he
said
,
Master
wee
haue
forsaken
all
and
Math
.
19
27.
followed
thee
?
Did
not
Iudas
leaue
his
calling
in
the
world
,
whatsoeuer
it
was
,
and
did
he
not
neglect
all
other
meanes
and
possibilities
of
his
liuely-hood
,
and
cleaue
only
to
Christ
for
three
yeares
space
,
being
partaker
with
him
in
his
sufferings
?
so
did
Demas
and
Alexander
with
Paul
;
and
yet
both
afterward
became
fearefull
Apostataes
,
insomuch
as
Alexander
(
of
being
persecuted
)
turned
a
persecutor
,
and
that
of
him
,
who
before
had
turned
of
a
persecuting
lew
,
a
persecuted
Christian
;
for
Saint
Paul
writeth
of
him
,
that
by
putting
away
a
good
conscience
1.
Tim
.
1.
19.
20.
2.
Tim
4.
14.
15.
he
had
shipwracked
the
faith
,
that
he
had
done
him
much
euil
,
that
he
withstood
his
preaching
sore
,
that
he
blasphemed
Acts
19.
33.
Nam
q●●
martyrio
propinquus
&c.
Caluin
.
Acts
6.
5.
the
truth
;
and
yet
we
shall
finde
in
the
Acts
,
that
in
Pauls
cause
he
was
very
neere
vnto
martyrdome
:
when
he
was
violently
dragged
forth
and
cast
as
a
pray
to
the
teeth
of
those
raging
Ephesians
.
Nicholas
the
deacon
ioined
himself
to
the
persecuted
Church
,
and
yet
afterward
became
a
ring-leader
&
the
head
of
a
horrible
wickednesse
:
for
of
him
were
those
Nicolaitans
,
St
Iohn
speaketh
of
,
so
called
.
The
like
we
Reuel
.
2.
15.
may
see
in
Ananias
and
Saphira
,
that
were
content
to
sell
their
whole
estate
,
and
to
giue
half
of
it
to
the
Church
&
yet
but
hypocrites
:
yea
Austen
thinketh
,
as
we
shewed
before
,
that
hypocrits
may
suffer
martyrdome
.
If
it
be
obiected
,
that
Christ
saies
these
temporaries
are
offended
and
goe
back
when
persecution
commeth
because
of
the
word
,
and
therefore
that
they
cannot
goe
thus
farre
as
wee
say
;
I
answere
that
is
to
be
vnderstood
of
one
kind
of
the
temporaries
,
namely
those
that
are
noted
out
by
the
stonie
ground
;
and
not
of
the
second
sort
of
Temporaries
,
which
are
represented
to
vs
by
the
thornie
ground
;
for
the
verie
rise
our
Sauiour
vseth
in
that
parable
must
needes
implie
that
as
the
stonie
ground
went
beyond
the
highway
;
so
the
thornie
goes
beyond
the
stonie
;
which
cannot
be
otherwise
then
in
this
,
that
the
thornie
grounds
fruit
can
wel
indure
the
heat
of
the
sunne
,
and
is
not
perished
that
way
,
as
was
the
stonie
grounds
,
but
onely
by
hir
owne
thornes
.
Of
this
sort
of
Temporaries
was
Iudas
,
Alexander
and
the
rest
aboue-named
,
in
whom
the
good
seede
was
ouerthrowen
,
not
by
the
parching
sunne
of
persecution
,
which
in
some
measure
they
indured
,
but
by
the
choaking
thornes
of
couetousnesse
,
ambition
,
and
such
like
corrupt
affections
.
The
temporarie
beleeuer
then
may
proceede
thus
farre
to
suffer
:
but
yet
as
Paul
telleth
the
Galathians
,
in
vaine
,
because
hee
suffereth
not
sincerely
,
and
with
a
good
minde
:
for
Gal.
3.
4.
he
that
suffereth
aright
,
must
suffer
in
denial
of
himselfe
,
and
his
owne
carnall
affections
,
according
to
our
Sauiours
direction
giuen
to
all
such
,
whom
he
calleth
to
be
his
disciples
.
If
any
man
,
saith
he
,
will
Math
.
16.
24.
be
my
Disciple
,
he
must
denie
himselfe
,
and
take
vp
the
crosse
.
It
is
not
enough
simplie
to
take
vp
the
crosse
,
but
first
he
must
denie
himselfe
,
and
so
take
vp
the
crosse
.
But
the
temporarie
seekes
himselfe
in
taking
vp
the
crosse
.
They
are
his
owne
proude
,
ambitious
,
vaineglorious
,
couetous
affections
that
make
him
stoupe
to
take
vp
the
crosse
.
The
fruit
of
the
thornie
ground
is
able
indeede
to
beare
the
heate
of
the
sunne
,
and
is
not
consumed
therewith
,
as
the
stonie
grounds
:
but
what
s
the
reason
?
because
the
thornes
couering
it
doe
fense
off
the
sunne
.
And
what
s
the
reason
our
thornie
temporarie
is
so
ready
sometimes
to
run
himselfe
into
the
bryers
of
persecution
,
but
that
the
thorne
of
some
wicked
lust
or
other
is
a
spurre
in
his
side
.
Marke
the
best
of
the
temporaries
in
their
sufferings
,
and
you
shall
see
,
that
for
all
the
thornes
of
persecution
,
wherewith
the
aduersaries
prick
them
,
they
still
continue
pricking
but
yet
deceitfull
.
their
owne
soules
,
with
the
thornes
of
couetousnesse
,
pride
and
vaine-glory
.
These
thornes
pricks
them
forward
to
the
suffering
of
the
other
thornes
;
as
in
Iudas
hee
looked
one
day
for
a
good
day
,
hee
hoped
to
haue
no
meane
place
in
Christs
temporall
kingdome
,
and
withall
in
present
he
felt
the
sweete
of
carying
the
bagge
.
He
carried
the
crosse
on
his
back
,
that
he
might
carry
the
bagge
in
his
hands
,
The
delight
and
comfort
he
tooke
in
licking
his
fingers
after
the
receipt
of
the
almes
,
made
him
willingly
indure
the
little
pain
of
his
back
.
The
bag
in
the
hand
was
a
staffe
and
prop
to
vphold
his
back
from
sinking
vnder
the
burthen
of
the
Crosse
The
sweetnesse
,
not
of
Gods
loue
shead
into
his
heart
,
but
of
mans
loue
shead
into
his
hands
was
that
,
which
1.
Cor
.
13.
allayed
the
sowrenes
of
the
crosse
.
So
with
others
,
the
coole
winde
not
of
Gods
,
but
of
mens
praises
is
that
which
refresheth
them
in
the
skorching
of
this
sunne
,
and
maketh
them
with
some
comfort
beare
the
heate
of
the
day
.
Though
I
giue
my
body
to
be
burned
saith
Paul
,
and
haue
not
loue
,
I
am
nothing
.
Insinuating
that
men
may
burne
their
bodies
,
as
he
burnt
Dianaes
temple
,
of
selfe-loue
,
of
loue
of
glory
and
fame
in
the
world
,
and
not
of
any
true
loue
to
God
,
or
his
Church
.
Let
vs
not
then
please
our selues
ouer
much
,
if
wee
haue
suffered
something
for
the
truth
,
because
,
euen
in
suffering
,
the
heart
is
deceitfull
;
but
search
we
our
owne
hearts
,
and
see
whether
,
as
the
aduersarie
persecutes
the
new
man
in
vs
,
so
wee
thence
take
occasion
to
persecute
the
ould
man
in
our selues
:
whether
we
turne
the
sword
,
thrust
at
vs
to
kill
the
life
of
grace
,
to
the
opening
of
our
impostumes
:
whether
,
as
it
were
by
one
nayle
driuing
out
another
,
wee
vse
the
thornes
of
persecution
,
as
meanes
and
medicines
against
the
thornes
of
couetousnesse
,
and
worldlinesse
.
It
is
an
ill
2.
Cor
.
5.
14.
Psal
.
44.
22.
2.
Tim
.
2.
10.
signe
,
when
we
can
beare
the
worlds
yoke
in
persecution
,
and
yet
,
at
the
same
time
,
not
endure
Gods
yoke
in
mortification
.
Againe
,
examine
wee
the
ground
,
and
end
of
our
suffering
,
whether
we
can
truly
say
with
Paul
and
the
Psalmist
,
The
loue
of
Christ
constreineth
,
for
thy
sake
we
are
killed
,
and
we
suffer
all
thinges
for
the
elects
sake
:
for
as
we
haue
shewed
,
couetousnesse
,
pride
,
and
vaine-glory
setteth
many
on
this
worke
.
And
,
which
is
not
all
out
so
bad
,
happily
others
may
be
forced
by
the
feare
of
Gods
iudgements
,
threatned
against
them
,
that
deny
the
truth
.
But
then
,
as
God
said
once
to
the
Iewes
in
the
matter
of
fasting
,
haue
yee
fasted
to
mee
,
so
heere
also
may
he
say
to
vs
in
the
matter
of
suffering
;
Haue
yee
suffered
for
mee
.
And
when
wee
shall
begin
to
tell
Christ
of
such
kinde
of
sufferings
,
and
to
say
with
Peter
,
Wee
haue
left
all
and
followed
thee
,
he
may
Math
.
19.
27.
28.
twit
vs
with
the
same
answere
,
wherewithall
he
then
pinched
Iudas
,
whom
Peter
included
in
the
generalitie
of
his
speach
,
Whosoeuer
shall
forsake
houses
,
lands
,
&c.
for
my
names
sake
,
shall
receiue
an
hundreth
fold
.
But
Iudas
,
and
so
all
other
temporarie
beleeuers
,
whatsoeuer
they
haue
suffered
for
Christ
,
it
hath
not
beene
for
his
sake
,
but
for
their
owne
.
Therefore
their
sufferings
haue
beene
deceitfull
:
and
as
they
would
haue
deceiued
Christ
by
them
,
so
assuredly
Christ
shall
deceiue
them
,
in
disappointing
them
of
their
hoped
for
rewarde
.
CHAP.
IX
.
Of
the
deceit
of
the
heart
in
iudging
our selues
better
then
we
are
.
ANd
of
the
second
deceit
of
the
hart
,
in
iudging
3.
Deceit
that
our
good
is
better
then
it
is
.
of
our
persons
,
so
much
:
The
third
followeth
.
And
that
is
,
when
we
iudge
our selues
to
be
better
,
then
indeed
we
are
;
when
our
little
is
thought
a
great
deale
,
our
mite
of
grace
,
a
talent
,
our
moat
,
a
beame
,
our
molehill
a
mountain
,
our
smoaking
flaxe
the
strong
and
blazing
flame
of
some
mighty
bonfire
,
our
small
beginnings
,
the
height
of
perfection
.
Of
this
deceit
the
Apostle
speaketh
,
when
taxing
the
pride
of
the
Corinthians
,
whereby
they
thought
themselues
wiser
,
then
indeede
they
were
,
he
thus
writeth
,
Let
no
man
deceiue
himselfe
:
if
any
man
among
you
seeme
to
be
wise
,
let
him
become
a
fool
,
&c.
Shewing
that
herein
is
1
,
Cor
,
3
,
18.
the
selfe-deceit
,
when
we
are
better
conceited
of
our selues
,
then
there
is
cause
.
Heerein
our
deceitfull
hearts
are
like
to
those
kind
of
glasses
,
which
represent
things
many
degrees
greater
then
in
deed
they
are
.
Thus
the
Corinthian
teachers
looking
vpon
themselues
in
this
false
glasse
,
magnified
themselues
aboue
S.
Paul
himselfe
,
whence
was
that
modest
reprehension
of
the
Apostle
,
Wee
dare
not
compare
our selues
with
them
,
and
againe
,
yee
are
full
,
ye
raigne
,
&c
2
,
Cor
.
10
,
12.
1
,
Cor
,
4
,
8.
This
was
the
deceit
of
him
that
saide
,
all
these
haue
I
kept
from
my
youth
,
and
still
it
is
to
bee
found
in
too
Math
,
19
,
20.
too
many
:
not
onely
such
as
the
old
Perfectists
,
and
now
the
Papists
:
but
euen
in
the
best
of
vs
all
,
who
through
selfe-loue
,
are
no
lesse
affected
to
our
owne
graces
,
then
parents
to
their
owne
children
,
whom
they
vse
to
account
the
fairest
of
all
others
:
hence
arise
those
high
thoughts
,
and
strong
conceits
of
our
owne
excellency
,
&
sufficiency
euen
for
the
weightiest
matters
.
Iames
and
Iohn
,
no
doubt
,
had
receiued
some
measure
of
Grace
and
spirituall
strength
:
but
yet
their
owne
deceitfull
hearts
made
them
to
ouerprize
it
,
and
boldly
to
tell
Christ
asking
them
,
Are
Math
.
20.
22.
ye
able
to
drinke
of
my
cup
,
to
bee
baptised
with
my
Baptisme
?
yes
;
we
are
able
.
Alasse
poore
men
,
that
could
scarse
indure
to
see
Christ
himselfe
drinke
that
cup
,
and
therefore
fled
away
when
the
cup
was
but
comming
towards
him
,
how
should
you
be
able
then
to
drinke
it
of
your selues
?
Thus
Peters
heart
deceiued
him
in
like
manner
,
when
being
but
a
nouice
,
a
fresh
water
souldier
,
hee
thought
himselfe
able
to
encounter
those
enemies
that
might
iustly
haue
danted
the
old
trained
,
and
best
exercised
and
experienced
souldiers
.
Christ
knowing
the
measure
of
his
strength
better
then
himselfe
,
told
him
,
Whether
I
go
now
thou
canst
not
follow
mee
,
heereafter
thou
shalt
.
But
Peters
deceitfull
heart
,
thinking
it selfe
too
much
disabled
,
answered
,
Why
cannot
I
follow
thee
now
?
So
true
is
that
,
euen
in
spirituall
riches
,
which
Salomon
speaketh
of
the
earthly
,
There
is
poore
which
maketh
Pro
.
13.
7.
himselfe
rich
.
Therefore
excellently
Dauid
not
ignorant
of
this
deceit
,
after
hee
had
protested
concerning
the
soundnesse
and
zeale
of
his
hatred
of
Gods
wicked
enemies
,
Doe
I
not
hate
them
that
hate
thee
?
Ps
,
139.
22.
23.
yes
,
I
hate
them
with
a
perfect
hatred
,
addeth
(
as
something
mistrusting
his
owne
heart
)
Try
mee
O
God
,
proue
me
,
namely
whether
I
deceiue
not
my selfe
in
thinking
I
haue
more
zeale
,
then
indeede
I
haue
:
of
the
two
deceits
it
is
the
better
,
and
safer
,
to
vnderualew
our selues
;
and
with
him
that
said
,
I
am
not
a
man
,
I
haue
not
the
vnderstanding
of
a
man
in
me
,
Prou.
30
,
2.
to
thinke
our selues
rather
worse
,
then
any
whit
better
then
in
truth
we
be
.
CHAP.
X.
The
vse
of
the
first
head
of
the
hearts
deceitfulnesse
,
or
an
earnest
exhortation
to
trie
our selues
whether
we
haue
ouertaken
the
temporary
.
HEtherto
of
the
deceitfulnesse
of
heart
in
iudging
of
our
persons
:
It
remaineth
to
speake
of
the
deceitfulnesse
in
iudging
of
our
actions
:
but
first
wee
must
consider
what
vse
wee
are
to
make
of
the
former
.
The
speciall
vse
is
that
of
the
Apostle
,
Trie
your selues
,
examine
your selues
,
whether
ye
are
in
the
faith
2.
Cor
.
13
,
5.
or
no
:
our
harts
would
make
vs
beleeue
we
were
thus
and
thus
:
But
the
Scripture
hath
discouered
our
hearts
vnto
vs
for
noble
impostors
and
deceiuers
.
Now
who
is
there
,
that
would
easily
beleeue
a
knowne
deceiuer
?
Nay
as
it
fareth
with
such
that
often
deceiue
by
speaking
falsly
,
that
they
cannot
bee
credited
of
vs
when
they
speake
truely
:
the
like
suspition
and
ielousie
should
we
haue
these
false
hearts
in
,
euen
then
when
they
giue
in
right
iudgement
.
I
know
nothing
by
my selfe
saith
Paul
,
mine
owne
heart
1.
Cor
,
4
,
4.
doth
not
condemne
me
,
and
yet
I
dare
not
be
ouerbloud
in
bearing
out
my selfe
vpon
this
iudgement
,
this
sentence
of
mine
owne
hart
will
not
iustifie
me
.
Much
deceit
may
be
hidden
therein
:
God
,
that
is
farre
greater
then
our
harts
,
sees
that
in
them
which
they
see
not
themselues
:
good
reason
hast
thou
then
my
brother
,
to
mistrust
the
iudgement
of
thine
own
heart
,
concerning
thy selfe
,
and
those
so
peremptorie
sentences
,
which
it
causeth
thy
mouth
to
vtter
,
that
if
there
were
but
one
man
to
be
saued
,
thou
art
the
man
.
Oh
how
many
sleepers
are
there
,
that
dreame
this
dreame
of
a
strong
assurance
of
their
saluation
,
that
both
liue
and
dye
in
this
dreame
,
and
so
go
downe
merily
to
hell
?
where
their
paines
shall
be
greater
,
by
how
much
their
expectation
of
them
through
the
deceitfulnesse
of
their
hearts
,
was
the
lesse
.
Is
it
not
paine
enough
to
be
in
hell
,
but
thou
must
needs
increase
the
paine
by
this
wicked
,
and
wilful
selfe-deceiuing
?
Haue
we
then
our
eares
in
our
heads
,
and
marke
wee
well
the
voyce
of
these
our
hearts
,
when
they
suggest
secretly
vnto
vs
,
Thou
art
in
good
case
,
the
child
of
God
,
the
beloued
of
God
.
Consider
we
whether
our
owne
hearts
may
not
flatter
vs
,
whether
the
deuill
may
not
delude
vs.
Rest
we
not
in
our
owne
hearts
voice
,
neither
accept
we
the
deceitfull
applause
thereof
;
but
as
once
Ioshuah
,
seeing
the
Angell
,
examined
him
,
Art
thou
on
our
side
,
Iosh
,
5
,
13.
or
on
our
aduersaries
,
so
do
we
,
hearing
these
words
,
try
them
whence
they
are
:
for
the
eare
saith
Elihu
,
Iob
.
34
,
3.
trieth
words
,
as
the
outward
words
of
other
mens
mouthes
,
so
the
inward
words
of
our
own
harts
.
Say
then
to
these
words
,
to
this
secret
crie
,
whence
art
thou
,
commest
thou
from
gods
spirit
,
or
from
Sathan
?
As
wee
must
try
the
spirits
,
in
the
outward
1.
Iohn
,
4
,
1.
wordes
deliuered
by
men
,
so
also
in
the
secret
thoughts
of
our
hart
,
specially
these
concerning
our
owne
estate
to
Godward
,
whether
they
bee
the
voice
of
Gods
spirit
,
or
of
the
euill
spirit
of
error
and
illusion
.
It
was
vile
for
those
clawing
flatteres
to
say
vnto
a
man
,
The
voyce
of
God
:
much
more
for
vs
to
say
so
to
the
Diuell
himselfe
.
And
what
do
we
else
,
Acts
12
,
22.
when
wee
apprehend
and
applaud
his
mocking
illusions
,
and
lying
suggestions
,
as
the
oracle
of
God
,
and
goe
away
with
them
,
as
if
God
,
from
heauen
,
had
told
vs
we
were
his
.
Try
we
then
these
sounds
,
before
we
trust
them
,
&
carefully
examine
the
grounds
which
thy
heart
can
show
to
make
good
her
so
confident
assurance
.
Heere
especially
remember
those
fearefull
deceits
of
the
Temporarie
;
how
like
a
true
beleeuer
he
is
,
and
yet
none
;
how
neere
hee
comes
to
heauen
doore
,
and
yet
enters
not
,
how
far
he
trauels
in
the
way
to
Canaan
,
euen
with
those
Israelites
to
Kadeshbarnea
within
eleuen
daies
iourney
of
the
land
,
and
yet
neuer
sees
it
,
neuer
enioyes
it
,
but
is
as
farre
off
,
as
if
he
had
sitten
still
in
Aegypt
,
and
neuer
stirred
foote
out
of
doore
.
Consider
seriously
with
thy selfe
how
farre
Pharaoh
,
Saul
,
Iehu
,
Iudas
,
Ahab
and
others
haue
gone
in
humiliation
,
sorrow
,
desire
,
zeale
,
reformation
,
and
yet
for
all
this
haue
gone
to
their
owne
place
.
Deale
now
vnpartiallie
with
thy selfe
,
and
tell
mee
whether
thou
doest
not
come
short
of
many
of
these
,
who
yet
neuer
hadst
the
heart
,
vpon
the
threatning
of
the
word
,
to
relent
and
humble
thy selfe
with
Ahab
,
to
confesse
thy
sins
and
desire
the
praiers
of
Gods
children
,
with
Pharaoh
,
to
be
affected
with
ioy
in
hearing
the
word
,
and
practise
many
things
with
Herod
,
to
bee
zealous
against
sinne
with
Iehu
,
to
lose
some
part
of
thy
goods
with
Ananias
,
to
forsake
the
world
,
and
all
thy
hopes
there
,
and
to
follow
poore
Christ
with
Iudas
,
Demas
&
others
,
much
lesse
to
venter
thy
life
with
Alexander
the
copper-smith
,
in
cleauing
to
the
truth
?
may
such
as
these
be
wicked
reprobates
,
&
yet
wilt
thou
please
thy selfe
in
a
false
conceit
of
thine
owne
happines
,
who
commest
far
further
behind
thē
then
they
do
behind
true
Christians
?
For
vnto
one
of
this
rank
,
our
Sauior
saith
,
Thou
art
not
far
from
the
kingdom
of
heauen
;
but
vnto
thee
it
cannot
be
said
,
that
thou
art
not
far
from
Iehu
,
Iudas
,
Saul
,
Nicolas
,
Alexander
&
other
such
like
temporaries
:
for
they
,
some
of
them
specially
,
had
many
notable
graces
,
so
that
Nicolas
was
chosen
Deacon
by
the
Church
,
for
that
reuerend
respect
they
had
of
his
gifts
,
Iudas
was
an
Apostle
,
and
could
both
pray
and
preach
with
great
zeale
;
generally
the
common
sort
of
them
may
bee
inwardly
affected
in
praier
,
conference
,
hearing
the
worde
,
feele
many
good
motions
,
tast
of
the
powers
of
the
life
to
come
,
feele
some
rellish
in
the
promises
,
tremble
at
the
threatnings
,
reforme
all
outward
corruptions
of
life
,
as
we
haue
already
shewed
.
And
thou
that
makest
thy selfe
so
sure
of
heauen
art
happely
a
despiser
of
the
worde
and
praier
,
a
senselesse
blocke
,
that
neuer
feelest
the
least
glimpse
of
any
spirituall
motion
,
a
muddy
worldling
,
that
canst
not
raise
vp
thy
spirit
out
of
the
mucke
of
the
earth
,
into
the
heauens
,
to
conceiue
any
one
pure
or
refined
thought
.
Why
then
hast
thou
not
the
wit
thus
to
thinke
with
thy selfe
?
What
?
those
that
are
Saints
and
Angels
in
regard
of
mee
,
are
they
yet
deceiued
in
iudging
themselues
to
be
in
state
of
saluation
?
how
grosse
then
is
my
errour
,
in
being
thus
conceited
of
my selfe
?
If
some
that
haue
iournied
in
the
wildernesse
to
Kadeshbarnea
,
shall
yet
neuer
enter
into
Gods
rest
,
shall
those
,
that
neuer
left
Egypt
?
Is
the
stonie
ground
reprobate
ground
?
and
can
the
high
waie
ground
be
good
?
As
long
then
as
thou
art
cast
behind
the
temporarie
,
thou
art
miserably
deceiued
,
if
thou
thinkest
well
of
thy selfe
.
So
also
art
thou
,
though
thou
hast
attained
vnto
him
,
vnlesse
withal
thou
outstrip
him
,
attaining
to
that
which
no
Temporarie
,
as
long
as
a
Temporarie
,
either
is
or
can
be
.
O
thou
wilt
say
what
s
that
?
Ans.
I
haue
already
shewed
it
in
the
detection
of
the
particular
deceits
of
the
temporarie
,
yet
thus
much
may
be
added
.
The
chiefe
difference
Wherein
the
true
Christian
goes
beyond
the
vnsound
.
Luk
,
8
,
15.
our
Sauiour
,
in
the
parable
,
maketh
betwixt
the
best
of
the
other
grounds
,
and
the
good
,
is
this
;
that
those
onely
signified
by
the
good
ground
,
had
good
and
honest
hearts
:
for
the
stonie
and
thornie
hearers
brought
forth
fruit
,
but
they
wanted
this
same
good
and
honest
heart
,
and
in
steed
thereof
,
had
either
a
stony
,
or
thornie
:
see
then
what
it
is
wherein
the
true
Christian
excelleth
the
Temporary
,
namely
,
the
good
and
the
honest
heart
.
The
honesty
of
the
heart
is
to
bee
referred
to
the
intents
it
hath
in
the
doing
of
particular
actions
:
so
that
is
an
honest
heart
which
aimes
at
the
right
in
that
she
doth
.
The
goodnes
of
the
heart
is
to
bee
referred
to
the
inward
renewed
good
qualities
.
So
that
a
good
hart
is
a
hart
which
by
regeneration
is
changed
;
clensed
and
purged
of
the
former
naughtinesse
,
and
so
indued
with
another
kind
of
nature
,
and
disposition
,
whereby
it
hateth
all
sinne
,
and
loueth
,
sauoureth
,
and
affecteth
things
spiritual
.
Heere
then
is
that
we
must
narrowly
examine
our selues
by
,
if
we
will
not
be
deceiued
by
our
owne
harts
,
in
iudging
our selues
to
be
Gods
children
,
when
we
are
not
.
If
any
man
saith
Paul
,
bee
in
Christ
he
must
become
a
new
creature
.
He
must
haue
2.
Cor
.
5.
17.
that
same
cleane
heart
of
the
Prophet
created
in
him
,
Psal
.
51.
10.
Eph
,
4.
23.
and
that
same
right
spirit
renewed
in
him
.
Hee
must
be
renewed
in
the
very
spirit
of
his
mind
,
in
the
most
inward
and
subtle
parts
of
the
soule
,
as
it
were
the
quintessence
of
it
.
And
this
happely
may
also
be
the
meaning
of
the
Apostle
,
praying
for
the
Thessalonians
,
that
they
might
bee
sanctified
throughout
in
their
soules
,
bodies
and
spirits
:
by
spirit
vnderstanding
the
1.
Thes
.
5.
23.
opened
.
same
thing
that
in
the
other
place
to
the
Romanes
,
the
best
and
choysest
of
both
the
parts
,
both
soule
,
and
body
.
Heere
is
the
maine
defect
of
the
Temporarie
.
Though
hee
may
seeme
to
bee
renewed
in
his
mind
,
yet
not
in
the
spirit
of
his
mind
:
to
be
sanctified
in
soule
&
body
,
yet
not
in
the
spirit
and
quintessence
of
both
.
Hee
reserues
that
for
some
sinne
or
other
,
which
is
closely
harboured
,
&
nourished
there
.
Like
as
the
thornes
haue
as
it
were
the
best
spirits
of
the
ground
,
and
doe
drinke
vp
the
very
creame
,
&
flower
therof
,
so
that
the
fruit
comes
to
nothing
,
being
robbed
of
it
nourishment
by
the
thornes
.
Not
but
that
there
may
be
and
are
many
secret
corruptions
in
the
trulie
regenerate
:
for
euen
the
good
ground
may
haue
thornes
:
but
yet
these
corruptions
incroch
not
vpon
the
spirit
of
the
soule
;
that
s
reserued
for
the
grace
and
spirit
of
God
;
these
thornes
get
not
the
fat
of
the
soile
;
the
good
come
feedes
on
that
;
the
thornes
doe
not
grow
vp
together
with
,
&
so
ascend
Luc
.
8
,
7.
{αβγδ}
.
and
climbe
vp
aboue
,
and
ouertop
the
good
fruite
;
nay
the
good
man
plaies
the
good
husband
,
and
is
euer
and
anon
cutting
vp
those
thornes
,
thereafter
as
hee
feeles
them
.
Therefore
it
is
saide
excellently
of
the
good
ground
,
that
it
bringeth
forth
fruit
encreasing
and
ascending
;
which
seemes
to
be
spoken
in
opposition
Mark
48.
{αβγδ}
.
to
the
thornie
ground
,
of
which
it
was
saide
,
that
the
thornes
grew
vp
and
ascended
,
namely
aboue
the
corne
.
But
in
the
good
ground
,
though
there
may
be
thornes
,
yet
the
corne
ascends
aboue
the
thornes
,
grace
is
superiour
to
corruption
,
and
keepes
it
vnder
.
Let
vs
not
then
deceiue
our selues
with
the
temporarie
for
that
we
haue
some
feelings
,
some
motions
,
some
good
affections
of
ioy
,
feare
,
sorrow
,
or
such
like
,
if
there
be
but
any
one
thorne
,
either
of
couetousnesse
,
as
in
Iudas
,
Demas
,
Simon
Magus
,
or
of
vaineglory
and
ambition
,
as
in
Iehu
,
Agrippa
,
or
of
any
other
naughty
affection
,
it
is
enough
to
choake
all
grace
,
and
sterue
all
goodnesse
;
so
that
,
as
our
Sauiour
speaketh
,
we
must
needs
become
vnfruitfull
.
The
Diuell
can
bee
content
to
let
vs
pray
,
preach
,
heare
and
doe
all
these
things
with
some
feeling
and
affection
,
and
hereupon
to
iudge
our selues
to
bee
true
Christians
,
as
long
as
his
interest
in
our
hearts
continues
,
as
long
as
he
may
haue
sure
hold
of
vs
,
by
any
one
reigning
sinne
.
For
right
wel
doth
he
know
,
whatsoeuer
good
we
conceiue
of
our selues
,
we
doe
but
deceiue
our selues
,
we
are
still
as
it
is
saide
of
Simon
Magus
,
in
the
gall
of
bitternesse
,
and
in
the
bond
of
Acts
8.
iniquity
.
It
stands
vs
in
hand
therefore
throughly
to
gage
these
deepe
hearts
,
euen
to
the
bottome
,
and
to
crye
with
Dauid
,
trye
me
O
Lord
;
prooue
mee
,
whether
there
be
any
way
of
wickednes
in
me
.
If
there
bee
a
Psalm
.
139
,
23
thorne
in
thy
foote
,
thou
canst
goe
but
haltingly
,
if
any
inordinate
lust
or
desire
bee
ingrafted
into
thy
affections
,
though
with
Agrippa
thou
maist
be
much
mooued
with
the
preaching
of
the
word
,
yet
with
him
thou
art
but
an
halfe
and
an
halting
Christian
.
Doth
the
loue
of
worldly
honour
,
pompe
,
praise
and
profit
preuaile
in
thee
,
then
know
(
thou
spirituall
adulterer
,
or
adulteresse
)
that
the
loue
of
the
world
is
Iames
4.
4.
enmity
with
God
,
and
that
in
whom
the
loue
of
this
world
is
,
in
him
dwelleth
not
the
loue
of
the
Father
.
Neuer
1
Iohn
2.
then
blesse
thy
soule
in
any
of
thy
good
desires
,
or
affections
.
How
canst
thou
beleeue
when
thou
seekest
Iohn
.
5.
glory
of
man
,
and
not
of
God
?
saith
our
Sauiour
:
neuer
tell
me
that
thou
burnest
in
holy
feelings
,
as
long
as
thou
burnest
no
otherwise
,
then
the
bush
,
which
burned
,
but
consumed
not
;
as
long
as
the
inward
corruption
of
thy
heart
remaines
vnwasted
,
for
all
these
burnings
,
thou
maist
burne
in
hell
for
euer
.
Rest
Exod
2.
not
then
in
thy
deceiueable
feelings
and
flashings
of
ioy
.
Though
these
thy
feelings
,
desires
,
and
motions
be
good
,
and
come
not
alwaies
from
Sathanical
illusion
,
but
otherwhile
from
the
spirit
of
God
,
as
the
Scripture
plainly
teacheth
;
yet
they
are
not
sufficient
.
It
is
well
indeede
that
thou
art
come
further
Heb
.
6.
4.
then
the
common
sort
of
the
world
,
who
know
not
what
these
feelings
meane
,
that
being
the
stonie
,
or
thornie
ground
,
thou
art
neerer
to
the
nature
of
the
good
ground
,
then
the
high
way
ground
:
but
what
?
because
thou
art
come
thus
far
in
the
way
,
wilt
thou
go
no
further
?
dost
thou
therfore
think
thy selfe
well
enough
?
no
:
as
our
Sauiour
said
to
that
yong
man
,
so
say
I
to
thee
,
One
thing
is
yet
wanting
:
this
same
Mark
10.
21.
good
and
mortified
heart
.
There
lies
in
thee
some
leauen
of
hypocrisie
,
that
must
needs
be
purged
out
,
some
roote
of
bitternesse
,
that
must
needs
bee
weeded
vp
,
some
thornes
of
couetousnesse
,
pride
,
vaine-glory
,
that
must
needs
be
cut
downe
.
Lo
,
my
brother
,
thou
art
come
out
of
Aegypt
,
thou
hast
gone
a
great
way
in
the
wildernesse
,
thou
art
not
now
farre
from
Canaan
,
thou
art
come
euen
to
the
very
next
borders
:
two
or
three
strides
more
would
set
thee
in
the
land
it selfe
.
Wilt
thou
now
foolishly
mocke
thy selfe
to
thinke
thy selfe
in
Canaan
,
because
thou
art
on
Mount
Nebo
,
within
sight
of
it
,
and
so
goe
no
further
?
Wilt
thou
thus
loose
all
thy
other
labour
and
trauaile
?
hast
thou
done
so
many
things
,
suffered
so
many
things
in
vaine
?
hast
thou
therfore
prayed
,
Gal.
3.
4.
preached
,
heard
,
read
,
conferred
,
fasted
,
and
suffered
the
tants
of
the
wicked
all
this
while
for
no
other
end
but
to
go
to
hell
together
with
them
?
Oh
take
a
little
paines
more
;
thou
hast
many
goodly
graces
,
and
they
make
thee
to
shine
,
as
a
goodly
&
beautifull
temple
of
the
holy
Ghost
.
Onely
one
thing
is
wanting
;
there
is
some
errour
in
the
foundation
;
I
doubt
me
,
it
is
sandie
;
thou
must
needs
digge
a
little
deeper
:
get
a
little
more
humility
of
spirit
,
and
truth
and
purity
of
heart
,
or
else
when
a
storme
comes
,
al
thy
other
labour
about
the
building
will
be
lost
.
I
am
the
more
earnest
in
this
exhortation
,
because
of
those
fearefull
shipwracks
,
which
many
ships
richly
laden
with
many
pretious
iewels
of
grace
,
haue
suffered
,
in
all
ages
,
vpon
this
rocke
of
an
euill
,
and
vnrenewed
heart
.
O
then
take
heed
of
it
,
as
the
very
bane
and
poyson
of
all
grace
,
and
so
the
onely
cause
of
those
many
deceits
of
the
tempoporary
beleeuer
.
Enter
therefore
into
those
darke
closets
of
thy
heart
,
take
the
light
of
the
word
,
in
the
one
hand
,
and
the
sword
of
the
spirit
,
in
the
other
:
and
whatsoeuer
Agagite
or
Amalekite
that
light
shal
discouer
,
kill
,
spare
none
with
Saul
,
make
hauocke
of
all
,
an
vniuersal
distruction
:
saue
but
one
,
and
thou
destroiest
thy selfe
.
Whatsoeuer
bee
the
outward
flourishing
show
of
thy
graces
,
if
some
sinne
lye
couered
vnder
them
at
the
core
,
it
will
poyson
and
rot
them
.
Oh
how
much
better
to
haue
grace
lye
in
the
heart
,
couered
vnder
many
corruptions
,
as
it
doeth
often
in
the
regenerate
!
for
,
when
corruption
lies
at
the
hart
,
couered
vnder
many
outward
graces
,
then
it
eates
vp
and
deuoures
the
nourishment
which
grace
should
receiue
from
the
heart
,
and
so
our
graces
become
leane
staruelings
,
and
in
time
the
thorns
that
at
first
lay
hid
,
sprout
forth
,
and
ouergrow
the
corne
,
and
so
vnhappily
dash
those
hopefull
beginnings
,
which
seemed
to
promise
a
very
large
&
ample
haruest
.
Contrarily
,
though
a
man
haue
many
,
many
corruptions
,
and
yet
truth
of
grace
lye
secretly
in
the
heart
,
it
will
,
by
little
and
little
eat
out
all
those
corruptions
.
We
see
then
what
it
is
wee
must
specially
labour
for
,
if
we
would
be
freed
from
that
deceit
of
heart
,
wherewith
the
Temporarie
is
beguiled
,
with
whom
the
Diuell
plaieth
,
as
the
cat
doth
with
the
mouse
.
Hee
lets
them
in
some
sort
go
out
of
his
hands
,
in
that
he
giueth
them
leaue
to
do
many
things
,
and
doth
not
hinder
them
in
their
ioy
,
and
alacrity
of
spirit
,
or
feruency
of
zeale
,
in
which
regard
he
is
said
to
be
cast
out
in
the
Gospell
;
but
yet
as
the
cat
will
haue
the
mouse
still
within
her
reach
,
that
if
she
offer
to
run
away
,
shee
may
presently
apprehend
hir
:
euen
so
doth
the
Deuill
heere
:
hee
is
sure
to
haue
thee
within
the
reach
of
his
paw
,
as
long
as
thy
heart
within
is
polluted
with
the
loue
of
any
one
sinne
:
see
then
if
thou
canst
deceiue
this
roring
Lion
,
thus
sporting
with
thee
(
as
sometime
we
see
the
poore
mouse
doth
the
cat
)
wholly
escaping
from
him
,
by
thrusting
out
that
one
sinne
,
that
still
possesseth
and
defileth
thy
heart
,
and
in
steed
thereof
intertaining
the
word
and
spirit
of
God
.
Till
thou
dost
this
,
thou
art
but
in
a
damnable
case
,
whatsoeuer
thy
flattering
heart
tels
thee
,
thou
must
with
Dauid
refraine
from
euery
euil
way
,
before
thou
can
be
the
true
child
of
God
,
a
true
keeper
of
his
worde
.
I
haue
refrained
my
feete
(
that
is
my
affections
)
from
Psal
,
119.
101.
euery
euill
way
,
that
is
from
the
loue
and
delight
thereof
,
that
I
might
keepe
thy
worde
.
And
Iames
tells
Iames
1.
thee
,
that
onely
that
one
sinne
of
an
vngouerned
tongue
is
sufficient
to
discouer
the
falsenesse
of
thy
religion
,
what
euer
be
thy
profession
.
CHAP.
Of
the
deceit
of
the
heart
in
giuing
directions
for
our
actions
.
HAuing
thus
spoken
of
the
first
part
of
the
deceitfulnesse
The
second
deceit
in
iudging
of
actions
.
of
mans
heart
in
iudging
,
namely
in
iudging
of
persons
,
now
wee
come
to
the
second
in
iudging
of
actions
.
And
this
is
two-fold
,
in
foreiudging
,
in
after-iudging
.
The
iudgement
of
aduise
,
and
direction
for
the
doing
:
and
the
iudgement
of
censure
,
and
sometimes
correction
after
the
doing
of
the
actions
.
The
deceits
of
the
former
kinde
are
almost
infinite
.
1.
in
direction
▪
The
booke
would
swell
to
much
,
and
I
should
but
wearie
my selfe
and
the
Reader
,
largely
to
prosecute
them
all
.
Only
I
will
point
at
some
of
the
chiefest
heads
:
These
deceits
therefore
for
direction
are
either
in
regard
of
the
rules
for
the
gouernment
of
our
actions
,
or
of
the
actions
themselues
.
For
the
rules
,
our
deceitfull
hearts
prescribe
specially
1.
for
the
rules
three
deceitfull
rules
,
to
square
our
actions
by
.
First
,
the
light
of
naturall
wisdome
;
which
being
1
light
of
nature
.
so
much
degenerated
from
that
at
the
first
creation
,
&
of
a
cleare
shining
lampe
,
become
a
stinking
snuf
,
who
seeth
not
that
this
light
is
plaine
darkenesse
it selfe
.
The
wisdome
of
the
flesh
,
is
enmity
to
God
.
Secondly
,
Rom
8.
7.
2
Custome
.
the
custome
of
the
times
and
examples
of
the
multitude
.
As
though
the
way
of
manners
were
like
the
way
to
great
market-townes
,
to
be
knowne
by
the
multitude
of
foote-steps
trampling
and
beating
vpon
it
?
or
as
though
men
should
be
so
silly
as
sheep
,
to
follow
whethersoeuer
their
companions
leade
them
?
for
surely
how
many
things
are
there
done
which
would
argue
the
doers
,
either
sheepishly
simple
,
Nemo
dubitaret
furere
si
cum
paucioribus
furerent
;
nunc
sanitatis
patrocinium
est
insanientium
turba
.
Sen.
3
Our
owne
intention
.
or
ragingly
furious
,
if
they
did
them
alone
,
or
with
few
companions
;
whereas
now
the
multitude
of
their
companions
in
madnesse
,
the
only
proof
they
haue
to
prooue
themselues
in
their
right
mindes
.
Thirdly
,
our
owne
intention
and
meaning
that
if
it
be
good
,
then
so
is
the
action
also
,
which
the
Scripture
refuteth
by
the
example
of
Vzzah
.
These
are
crooked
rules
and
blinde
guides
,
which
blinded
2.
Sam
,
6
,
7.
and
deceiued
hearts
chuse
to
themselues
.
But
heere
that
of
Salomon
is
true
.
There
is
a
waie
that
seemeth
good
in
a
mans
owne
eies
,
but
the
issues
thereof
are
the
Prou.
16
,
25.
waies
of
death
.
The
deceit
of
the
heart
in
iudging
of
the
actions
2.
For
the
actions
themselues
.
themselues
is
either
against
the
whole
law
,
in
generall
,
or
in
speciall
,
against
either
table
.
All
which
to
name
were
endlesse
.
Wee
will
only
cull
out
some
of
the
principall
.
First
,
against
the
whole
law
I
obserue
three
more
1
Against
the
whole
Law
.
speciall
deceits
.
1.
That
thoughts
are
free
,
that
we
shall
not
bee
1
Thoughts
free
.
accountable
to
God
for
them
.
Paul
himself
,
though
a
learned
Pharisee
;
yet
was
thus
deceiued
in
iudging
of
thoughts
,
not
consented
to
,
which
are
forbidden
in
the
tenth
commandement
.
I
had
not
knowne
(
saith
he
of
himselfe
in
his
Pharisaisme
)
that
lust
had
beene
sinne
,
vnlesse
the
law
had
said
,
Thou
shalt
not
lust
.
Rom.
7.
7.
But
the
grossenesse
of
this
deceit
may
easily
appeare
:
for
what
reason
is
there
,
that
the
actour
of
treason
should
be
punished
,
and
the
first
plotter
and
contriuer
should
scape
?
Now
the
first
beginning
,
&
hatching
of
any
sinne
is
first
in
the
thoughts
of
the
heart
.
And
if
Kings
wil
haue
their
seruants
in
their
accounts
answer
euen
for
pence
,
why
may
not
God
call
vs
to
a
reckoning
euen
for
our
smallest
debts
?
And
if
men
punish
words
and
deeds
,
because
they
see
and
know
them
,
why
then
should
not
God
punish
our
thoughts
which
hee
knowes
farre
better
,
then
any
man
can
doe
our
outward
actions
?
Wee
must
therefore
make
conscience
of
the
idle
rouings
of
our
braines
,
our
very
thoughts
and
imaginations
must
stoupe
,
and
do
homage
to
God
,
who
hath
required
of
vs
to
be
loued
with
all
our
thoughts
,
and
Luc
.
10.
27.
Psal
.
4.
4.
biddeth
vs
tremble
euen
at
the
very
first
rising
of
euill
thoughts
and
motions
in
our
hearts
and
sin
not
.
But
alas
many
doe
inuert
the
sentence
and
in
this
kinde
very
boldly
sinne
,
and
tremble
not
.
2.
That
words
are
but
winde
:
yea
but
they
are
2.
Words
winde
.
such
a
winde
as
shall
blow
thee
violently
into
hell
,
and
shall
be
the
bellowes
to
kindle
,
yea
the
fuell
to
feede
the
flames
of
that
vnquenchable
fire
.
For
by
thy
words
thou
shalt
bee
iustified
,
and
by
thy
wordes
thou
Mat
,
12
,
36.
37
shalt
bee
condemned
,
and
for
euery
idle
worde
must
thou
giue
account
to
God
at
last
day
,
vnlesse
Christ
haue
giuen
account
for
it
before
.
What
a
dotage
is
this
to
thinke
,
that
our
tongue
,
our
glory
,
may
bee
made
our
shame
,
our
greatest
ornament
,
our
foulest
deformity
,
our
best
,
and
yet
withall
one
of
our
least
members
,
a
world
of
wickednesse
.
3.
That
,
The
outward
workes
of
the
Law
are
sufficient
.
3.
Outward
workes
enough
.
That
in
the
first
table
,
it
is
enough
to
come
to
Church
,
and
to
mumble
ouer
a
few
praiers
in
ones
bed
,
&c
:
in
the
second
enough
to
liue
quietly
and
pay
euery
man
his
owne
,
and
not
to
breake
out
into
scandalls
.
This
deceit
possessed
the
Pharisees
,
who
in
their
interpretation
of
the
Law
,
restrained
the
prohibitions
of
murther
and
adultery
to
outward
grosse
murther
and
adulterie
.
So
their
Phylacteries
were
not
so
broad
,
but
their
expositions
of
the
Law
were
as
narrow
.
In
the
same
errour
was
he
,
that
hearing
the
commandements
of
the
second
table
rehearsed
to
him
by
our
Sauiour
,
answered
,
All
these
haue
I
kept
from
my
youth
:
but
wee
must
know
Math
,
19
,
20.
that
the
Law
in
euery
commandement
is
spirituall
,
and
binds
the
heart
as
well
as
the
hand
.
2.
Against
either
table
.
The
first
Against
the
first
table
these
deceits
.
1.
That
the
workes
of
the
first
table
are
inferiour
to
the
second
:
hence
is
that
opinion
,
that
it
is
easier
to
loue
God
then
our
neighbour
.
Hence
also
it
is
,
that
there
is
often
seuerer
discipline
against
drunkennesse
,
theft
,
blaspheming
of
great
men
,
then
against
prophanation
of
the
Sabaoths
,
blasphemous
oaths
,
and
other
such
like
as
great
breaches
of
the
first
table
,
as
the
named
sinnes
are
of
the
second
.
Whereas
yet
the
first
and
great
commaundement
is
,
Thou
shalt
loue
the
Lord
thy
God
.
2.
That
God
may
Math
,
22.
38.
be
worshipped
according
to
our
owne
deuise
,
without
the
warrant
of
his
owne
word
:
hence
that
Atheisticall
{αβγδ}
omnes
religiones
rectè
incedere
.
omni-religion
,
and
that
opinion
that
al
religions
do
wel
,
a
man
may
be
saued
in
any
:
hence
those
swarmes
of
wil-workes
,
and
worships
,
which
naturally
we
preferre
before
those
commanded
by
God
.
But
shall
the
King
set
downe
himselfe
the
rule
of
his
owne
honour
to
be
peformed
by
his
subiects
,
&
not
leaue
it
free
to
euery
country
clowne
,
to
do
as
they
list
:
and
shall
we
,
farre
more
vnable
to
set
downe
any
fashions
for
Gods
religion
,
then
the
rudest
rusticke
is
for
a
Kings
ciuill
worship
,
shall
wee
,
I
say
,
take
vpon
vs
to
determine
ought
of
our selues
,
in
Gods
worship
?
Men
haue
thought
it
a
disparagement
to
them
,
when
their
seruants
being
commanded
to
doe
something
,
haue
done
otherwise
;
not
yet
in
contempt
,
but
because
they
did
see
that
other
way
,
which
they
tooke
,
to
bee
better
for
their
Masters
purpose
,
then
that
which
was
commanded
them
.
Crassus
caused
his
mason
to
be
whipped
,
for
Gell
.
noct
.
Attic
.
l.
1.
c
.
13.
that
beeing
commaunded
to
send
him
the
greater
mast
hee
sent
him
him
the
lesse
,
only
because
hee
knew
it
to
be
fitter
for
the
turne
whereto
hee
would
vse
it
.
Do
men
thus
stand
vpon
it
?
foolish
men
,
will
they
haue
their
owne
waies
followed
,
without
giuing
place
to
the
better
courses
of
their
inferiours
;
and
can
God
,
whose
foolishnesse
is
wiser
then
our
best
wisedome
,
can
he
take
it
well
,
that
our
folly
should
thus
take
head
to
it selfe
,
presuming
to
checke
,
and
correct
his
wisedome
?
Against
the
second
Table
there
are
also
many
deceits
;
The
second
.
as
,
That
euery
man
may
be
for
himselfe
,
and
make
the
most
of
his
owne
,
and
doe
with
his
owne
as
he
list
;
that
the
officious
and
sporting
ly
is
nothing
,
whereas
Gal.
1.
10.
wee
must
not
speake
trueth
to
please
men
,
much
lesse
then
lye
:
that
it
is
the
signe
of
a
base
mind
,
to
put
vp
an
iniurie
,
which
yet
the
scripture
termeth
our
glorie
,
and
an
hundred
such
like
.
But
Prou.
9.
11.
me
thinks
it
is
vnsauory
raking
in
this
dunghill
,
let
vs
therefore
leaue
this
point
,
and
come
to
the
hearts
iudgement
of
actions
after
they
bee
done
,
and
see
how
that
also
is
deceitfull
.
CHAP.
XII
.
The
deceitfull
iudgement
of
the
heart
in
censuring
our
actions
already
done
,
and
more
specially
the
shifts
it
vseth
for
excusing
of
sinfull
actions
.
NOW
it
is
deceitfull
not
onely
in
the
sentence
it
passeth
vppon
euill
actions
,
but
also
vpon
2.
In
censure
,
of
good
.
1.
For
good
actions
,
two
waies
,
first
by
condemning
the
innocent
,
and
accusing
vs
for
them
,
as
if
we
1.
Good
.
1.
condemning
.
had
sinned
;
as
when
an
Anabaptists
conscience
accuseth
him
for
swearing
before
a
lawful
magistrate
,
lawfully
exacting
it
,
when
a
Papists
for
eating
an
egge
in
Lent
.
2.
by
setting
the
good
,
we
haue
done
at
so
high
a
rate
,
making
a
great
deale
of
nothing
.
2.
Ouerprizing
them
.
2.
For
euill
actions
,
the
iudgement
of
our
hearts
is
deceitfull
two
waies
.
2.
Euill
,
by
First
,
in
iustifying
the
guilty
,
acquitting
vs
for
them
as
if
wee
had
done
well
;
as
those
our
Sauiour
speaketh
of
,
that
should
iudge
of
the
murther
of
the
1.
iustifying
them
.
Iohn
16
,
1.
Apostles
,
as
of
good
seruice
performed
to
God
.
And
this
deceit
is
the
stronger
,
if
the
sinne
bee
happie
in
successe
.
Then
vile
wickednesse
shal
be
graced
with
the
name
of
vertue
it selfe
.
Dionisius
after
his
spoile
of
an
idols
temple
,
finding
the
winds
fauourable
in
Foelix
scelus
virtus
vocatur
.
Tullius
de
diuin
.
l.
2.
his
nauigation
:
lo
,
saith
he
,
how
the
gods
approue
of
sacriledge
.
Hee
blessed
himselfe
in
his
supposed
sacriledge
,
because
of
the
good
successe
that
insued
.
This
was
likely
also
to
be
Ieroboams
deceit
,
that
his
calues
were
not
so
euill
,
when
he
saw
how
the
Prophet
,
1.
Kings
,
13
,
2.
24
,
33.
which
so
thundred
against
them
,
was
afterward
slaine
of
a
Lion
.
This
also
was
the
deceite
of
those
wiues
in
Ieremie
,
that
iustified
their
idolatrous
in
censing
to
the
Queene
of
heauen
,
by
the
plenty
and
peace
then
enioyed
in
regard
of
that
scarcenesse
,
Ierem
.
44.
18.
which
followed
the
leauing
of
that
idolatry
.
Like
as
many
of
the
Israelites
,
when
they
were
brought
into
the
desart
,
where
was
want
of
all
things
,
in
regard
of
that
which
was
in
Aegypt
,
they
preferred
Aegypt
;
as
now
many
,
blinded
with
the
same
deceit
,
prefer
poperie
in
the
same
respect
,
before
the
Gospell
.
But
for
the
deliuering
of
our selues
from
this
deceit
,
wee
must
know
,
that
we
must
iudge
of
the
goodnesse
of
the
successe
,
by
the
goodnesse
of
the
action
,
not
contrarily
of
the
goodnes
of
the
action
,
by
the
goodnes
of
the
successe
.
Neither
is
this
deceit
,
of
iudging
our
sinfull
actions
,
lawfull
,
and
good
,
proper
onely
to
the
blinde
worldlings
,
but
incident
also
to
those
,
that
haue
some
knowledge
,
and
sense
of
religion
,
yea
often
to
the
truely
godly
themselues
.
Dauid
cries
out
,
who
Psal
,
19.
12.
knoweth
the
errours
of
his
waies
?
How
many
secret
sinnes
haue
the
best
,
which
they
are
so
farre
from
accounting
sinnes
,
that
they
beare
themselues
out
in
them
,
as
iust
and
warrantable
?
Of
this
kinde
was
the
Polygamy
of
the
Patriarchs
,
whose
liuing
and
dying
in
that
sinne
,
without
speciall
repentance
for
it
,
is
to
be
imputed
to
this
deceitfulnesse
of
heart
,
wee
now
speake
of
.
And
so
no
doubt
is
it
still
with
vs
,
that
many
sinnes
goe
current
with
vs
,
without
the
least
checke
,
in
regard
of
the
generall
sway
of
the
times
.
But
this
deceit
is
farre
more
grieuous
in
some
,
who
being
something
like
true
Christians
,
(
but
indeede
are
not
)
are
often
fouly
illuded
by
Sathan
.
So
that
as
once
Ioseph
tooke
the
conception
of
the
holy
Ghost
to
Math
.
1.
19.
be
an
adulterous
seede
;
so
these
men
contrarily
take
adulterous
conceptions
,
that
is
some
thoughts
and
affections
which
spring
from
pride
,
and
vaineglory
,
to
be
spirituall
conceptions
of
the
holy
Ghost
,
and
to
come
from
zeale
,
and
piety
;
and
as
once
Eli
&
those
mockers
Acts
2.
imputed
the
true
worke
of
the
spirit
to
drunkennesse
:
so
these
through
the
deceitfulnes
1.
Sam
.
1
,
14.
of
their
hearts
,
father
vpon
the
spirit
certaine
motions
and
actions
,
that
are
indeede
the
fruite
of
a
certaine
kind
of
drunkennesse
and
giddinesse
of
intoxicated
minds
.
The
second
thing
,
wherein
the
iudgement
of
the
heart
touching
our
sinnes
shewes
it
deceitfulnes
,
is
2
Excusing
them
,
by
this
;
That
if
the
action
bee
so
grosse
,
as
that
it
cannot
be
excused
in
it selfe
,
yet
to
excuse
it
,
as
it
was
done
by
vs.
That
though
it
cannot
excuse
it
whollie
,
yet
it
will
exceedingly
extenuate
it
,
making
it
to
be
in
vs
,
and
as
we
did
it
,
but
a
veniall
,
a
petty
and
pardonable
sinne
.
As
the
vniust
steward
in
the
Gospell
for
a
hundred
pounds
set
downe
fifty
,
so
deale
we
,
nay
farre
worse
,
with
our
debts
to
God
,
that
is
our
sins
.
Talents
are
made
farthings
:
and
farthings
meere
nothings
.
Great
sins
are
made
little
sinnes
:
and
little
sinnes
no
sinnes
.
And
heere
especially
doth
the
cunning
deceitfulnesse
of
the
heart
excell
.
It
doth
so
straine
and
stretch
it
wits
,
euen
as
it
were
on
tenter
hookes
for
to
finde
out
excuses
,
as
it
were
figleaues
to
couer
our
nakednesse
,
and
thickets
to
lurke
in
,
if
it
might
be
vnespied
by
God
himselfe
.
This
is
that
deceit
Dauid
meant
when
hee
said
,
bessed
is
that
Psalm
.
32
,
2.
man
in
whose
heart
there
is
no
Guile
,
namely
to
minse
or
mittigate
the
grieuousnes
of
his
sinne
,
by
the
inuention
of
wittie
and
colourable
excuses
,
and
extenuations
.
And
this
,
as
it
may
seeme
,
he
spake
out
of
his
own
experience
in
that
his
grieuous
sinne
,
in
the
matter
of
Vriah
.
For
in
this
point
the
Scripture
taxeth
him
for
want
of
vprightnesse
of
heart
,
and
therfore
also
himselfe
at
length
,
in
his
repentance
,
taking
notice
of
it
in
himselfe
,
crieth
out
,
O
Lord
thou
Psal
.
51.
6.
louest
the
truth
in
the
inward
parts
,
therby
implying
,
that
in
that
sinne
hee
had
discouered
much
deceit
and
want
of
trueth
and
vprightnesse
;
now
in
what
more
then
in
this
,
that
he
sewed
cushions
vnder
his
elbowes
,
that
he
might
sleepe
securely
in
his
sinne
,
and
after
he
had
built
the
wall
,
he
daubed
it
with
the
vntempered
Eze
.
13.
10.
20
morter
of
his
owne
vaine
and
friuolous
excuses
;
as
that
a
King
had
equall
authority
ouer
al
his
subiects
,
and
therefore
,
since
some
must
needs
be
exposed
to
more
perill
in
the
warres
then
others
,
hee
might
as
well
put
Vriah
to
that
hard
lot
,
as
another
;
that
as
long
as
Vriah
was
not
slaine
with
his
owne
hands
,
but
in
the
warres
,
hee
was
not
guilty
of
his
death
,
and
diuers
such
like
inuentions
.
And
who
shall
not
in
some
measure
discerne
this
deceit
?
how
busily
will
our
hearts
lay
about
them
to
finde
some
pretence
or
other
for
the
lessening
of
our
sins
,
to
make
them
seeme
lesse
odious
and
vglie
then
indeed
they
are
?
So
that
,
though
,
when
wee
come
to
giue
iudgement
,
we
cannot
wholly
free
our selues
,
but
must
needes
giue
in
the
verdict
against
our selues
,
yet
we
will
doe
it
as
fauorablie
,
and
with
as
great
respect
as
may
be
.
Like
Dauid
that
when
hee
could
not
but
send
his
subiects
against
Absalom
,
yet
willed
them
to
haue
special
care
of
not
hurting
him
.
But
when
our
deceitfull
hearts
would
vrge
vs
to
shew
this
fauor
to
our
Absaloms
to
our
darling
sins
,
we
should
no
more
regard
them
then
Ioab
did
Dauids
charge
concerning
Absalom
,
but
with
stomacke
and
courage
run
them
through
with
the
two
edged
sword
of
the
spirit
,
and
not
as
vsually
wee
doe
,
Vitia
nostra
quia
amamus
defendimus
,
et
malumus
excusare
illa
quam
excutere
.
Sen.
ep
116.
1.
Corruption
of
nature
.
onely
giue
them
a
little
pinch
with
our
finger
,
or
pricke
with
a
pinne
.
But
let
vs
see
the
particularities
of
these
deceitfull
excuses
.
The
first
is
,
to
plead
the
corruption
of
nature
.
O
say
some
,
when
they
are
iustly
chaleng'd
,
we
are
but
flesh
and
bloud
,
borne
in
sinne
,
our
corrupt
nature
as
a
mighty
streame
carries
vs
away
violently
.
Wee
are
but
weak
fraile
men
;
no
Saints
,
no
Angels
.
These
see
not
that
this
is
so
farre
from
lessening
,
that
it
rather
aggrauateth
their
sinne
.
For
as
the
Philosopher
saies
of
those
that
excuse
their
sinne
by
drunkennesse
,
Aristot
.
Eth.
lib
.
3.
c
.
5.
{αβγδ}
.
that
they
deserue
double
punishment
,
first
for
the
drunkennesse
,
then
for
the
sinne
committed
in
,
and
by
their
drunkennesse
:
so
likewise
is
it
heere
.
We
deserue
double
damnation
,
first
for
this
corruption
of
our
nature
,
and
then
for
the
fruites
of
it
,
in
our
actuall
transgressions
;
because
as
the
drunkard
is
the
cause
of
his
owne
drunkennesse
,
so
wee
likewise
of
our
owne
corruption
of
nature
,
for
God
made
vs
holy
and
righteous
,
after
his
owne
image
,
but
we
our selues
in
our
first
parents
defiled
&
corrupted
this
holy
nature
.
And
therfore
Dauid
when
in
that
penitentiall
Psalme
his
repenting
heart
euen
studied
with
it selfe
,
how
to
make
his
sinne
out
of
measure
sinfull
,
and
to
raise
it
vp
to
the
highest
degree
of
rebellion
,
he
bringeth
in
the
mention
of
his
corrupt
nature
,
as
an
amplification
thereof
,
In
sinne
was
I
conceiued
,
and
in
iniquity
brought
forth
.
And
least
Psalm
,
51.
5.
2.
Examples
of
the
godly
sinning
.
it
might
be
thought
that
he
did
cunningly
alleadge
it
to
lessen
his
sinne
,
he
addeth
,
Thou
louest
the
truth
,
no
such
deceitfull
cloaking
.
The
second
cloake
are
the
examples
of
the
faults
of
holy
and
godly
men
,
specially
those
in
the
Scripture
;
as
Dauids
adultery
,
Peters
deniall
,
Lots
incest
,
Noahs
drunkennesse
,
&c.
How
many
are
there
that
vpon
these
examples
,
doe
beare
and
boulster
themselues
out
in
the
same
or
the
like
sinnes
?
But
what
a
strange
deceit
is
this
,
that
that
which
increaseth
sin
,
should
be
vsed
as
a
diminution
thereof
?
for
by
how
much
the
person
that
sinneth
is
greater
,
by
so
much
also
is
the
sinne
it selfe
.
Adultery
by
Dauids
example
was
made
so
much
the
viler
,
by
how
much
Dauids
Audiant
qui
non
ceciderunt
,
ne
cadant
:
qui
ceciderunt
,
vt
surgant
.
non
cadend●
exemplum
proponitur
,
sed
,
si
cecideris
,
resurgendi
,
Aug.
in
Psal
.
51.
holines
exceeded
others
.
Againe
what
a
grosse
delusion
is
this
,
that
that
which
indeede
is
an
argument
of
feare
,
should
bee
made
an
argument
of
boldnesse
in
sinning
:
for
who
in
his
right
minde
would
not
reason
thus
with
himselfe
?
Did
Dauid
,
Peter
,
&
other
such
worthies
fall
so
dangerously
,
that
had
so
excellent
a
measure
of
the
spirit
?
oh
then
it
standeth
me
in
hand
to
looke
to
my selfe
,
whose
feet
are
farre
more
feeble
,
and
stand
in
far
more
slippery
ground
.
Surely
,
if
the
Saints
were
aliue
againe
,
and
heere
with
vs
on
earth
,
as
there
would
bee
diuers
other
matters
of
griefe
vnto
them
,
so
I
thinke
nothing
more
,
then
to
see
the
horrible
abuse
,
as
of
their
vertues
,
so
of
their
imperfections
;
of
their
vertues
,
when
in
that
regard
,
they
are
defiled
,
by
the
superstitious
idolater
:
of
their
infirmities
&
imperfections
,
when
for
them
,
they
are
made
the
patrones
of
hateful
and
shamefull
deformities
by
the
loose
libertine
.
As
it
would
grieue
them
to
see
those
vertues
,
the
weakenesse
whereof
made
them
to
fal
downe
before
God
,
in
humiliation
,
to
be
raised
vp
to
such
an
height
,
as
to
make
others
fal
down
to
them
in
adoration
:
so
also
to
see
their
sins
,
which
wrought
shame
in
themselues
,
to
worke
impudencie
in
others
.
If
Dauid
had
committed
adultery
,
as
thinking
it
no
such
great
matter
,
because
of
the
example
of
some
Prophet
before
him
,
there
had
bin
some
more
colour
in
this
excuse
.
But
Dauid
Ceciderat
lapsu
cupiditatis
,
non
patrocinio
sanctitatis
.
Correptus
est
per
Prophetam
,
non
lapsus
est
in
Propheta
.
Hec
in
t●
amas
quod
Dauid
in
se
od
it
?
Aug.
in
Psal
.
1.
Heb
.
1●
.
1.
fell
,
only
through
his
own
concupiscense
,
not
vpon
any
patronage
of
holy
mens
examples
:
A
Prophet
with
his
words
rebuked
him
for
his
sin
.
No
Prophet
with
his
deeds
fleshed
him
in
his
sin
:
why
doest
thou
loue
in
thy selfe
that
which
Dauid
hated
in
himselfe
?
To
conclude
this
point
;
the
examples
of
holy
men
in
things
imitable
are
compared
by
the
holy
Ghost
to
the
Israelites
cloud
,
that
led
them
in
the
wildernesse
.
But
their
vnwarrantable
examples
are
like
the
black
part
of
the
cloud
,
which
whosoeuer
shall
follow
,
with
these
Aegyptians
,
together
with
them
he
is
like
to
bee
drowned
in
the
sea
of
eternall
destruction
.
The
third
shift
is
their
ignorance
,
and
want
of
learning
.
3.
Ignorance
.
They
say
they
are
no
schollers
,
nor
book-learned
.
And
therefore
,
howsoeuer
these
things
they
are
accused
of
,
would
be
scarse
tolerable
in
others
,
yet
in
them
they
are
very
excusable
.
For
the
discouery
of
this
deceit
,
we
must
vnderstand
,
that
there
is
a
twofold
ignorance
.
A
plaine
&
simple
ignorance
,
&
also
a
wilfull
&
affected
.
The
plain
&
simple
ignorance
,
Excusat
a
tanto
sed
non
a
toto
.
though
it
may
extenuate
,
yet
it
cannot
altogether
excuse
.
The
ignorance
of
thy
princes
Lawes
will
not
excuse
thee
in
his
Court
,
and
thinkest
thou
that
in
Gods
court
,
who
is
farre
seuerer
then
any
mortall
wight
,
the
plea
of
ignorance
shall
be
heard
?
for
as
the
Princes
lawes
are
printed
and
published
,
&
therfore
may
be
knowne
,
vnlesse
we
bee
either
carelesse
or
wilfull
;
so
also
are
Gods
.
Art
thou
then
ignorant
?
the
fault
is
thine
owne
,
it
cannot
therefore
saue
thee
harmles
.
No
,
the
seruant
not
knowing
his
Masters
wil
must
be
betē
with
some
stripes
,
if
he
do
it
not
,
thogh
Luc
,
12.
47.
48.
not
with
so
many
,
as
hee
,
that
knowng
it
,
does
it
not
.
But
yet
,
if
his
ignorance
,
be
the
2.
kind
of
ignorance
,
wilfull
,
&
affected
,
then
he
shall
be
beten
with
as
many
,
if
not
more
:
for
this
kind
of
ignorance
increaseth
the
sin
rather
,
then
any
whit
lessens
it
,
&
here
,
as
in
the
case
of
drunkennes
,
dubble
punishment
is
worthily
deserued
;
because
they
do
willingly
shut
their
owne
eies
that
they
might
not
see
,
and
do
of
set
purpose
,
Auth
.
op
.
imperfect
.
in
Math
.
hom
.
44.
nec
potest
eis
esse
excusatio
condemnationis
ignorantia
veritatis
,
quibus
fuit
inueniendi
facultas
,
si
fuisset
quaerendi
voluntas
.
nuzzle
themselues
in
ignorance
,
though
the
light
on
euery
side
incompasse
them
,
thinking
therby
to
procure
to
themselues
a
liberty
of
sinning
,
without
guiltinesse
.
But
they
are
deceiued
:
heere
truely
hath
place
that
saying
,
The
ignorance
of
the
truth
can
be
no
excuse
to
saue
their
condemnation
,
who
had
they
had
a
will
to
seeke
the
truth
,
might
easily
haue
had
the
skill
to
finde
it
.
They
double
their
guiltinesse
,
they
twist
the
bonds
of
their
iniquities
stronger
,
and
adde
further
weight
to
their
sinne
,
when
they
think
to
make
it
lighter
.
To
this
purpose
Thomas
the
schoolman
speaketh
very
iudiciously
,
thus
.
Sometimes
it
happeneth
that
ignorance
is
directly
,
and
in
it selfe
,
voluntarie
,
2ae
.
2ae
.
q
.
76.
ar
.
4.
Contingit
quandoque
quod
ignorantia
directe
,
et
per
se
sit
voluntaria
,
sicut
cum
aliquis
sua
sponte
nescit
,
vt
liberius
peccet
.
Et
talis
ignorantia
vt
augere
voluntarium
et
peccatum
.
Exintentione●n
.
voluntatis
ad
peccandum
prouenit
,
quod
aliquis
vult
subire
ignorantiae
damnum
propter
libertatem
peccandi
.
4.
Translation
vpon
others
.
as
when
one
is
willingly
ignorant
,
that
hee
might
sinne
the
more
freelie
.
And
such
ignorance
seemeth
to
increase
our
voluntarines
,
and
so
our
sinne
:
for
it
proceedeth
altogether
from
the
intention
of
the
will
set
vpon
sinning
,
that
a
man
will
willingly
suffer
the
dammage
of
ignorance
,
to
enioy
the
freedome
of
sinning
.
CHAP.
XIII
.
Of
the
deceit
of
the
heart
in
translating
the
sinne
from
our selues
vpon
some
other
cause
.
THE
fourth
deceitfull
tricke
in
cleering
our selues
,
when
guilty
,
is
that
of
Translation
,
when
by
laying
the
fault
vpon
some
other
cause
,
we
would
altogether
disburden
our selues
thereof
.
Wherein
the
heart
of
man
is
so
subtle
,
that
if
it
can
finde
out
any
other
thing
or
person
,
that
in
the
least
sort
may
seeme
to
be
but
rhe
least
peece
of
an
occasion
,
that
shall
bee
sufficient
to
free
it selfe
of
all
manner
of
blame
.
Harpasle
a
blind
woman
in
Seneca
,
would
not
Epist.
50.
Nescit
se
caecam
,
subinde
roga●
paedagogum
,
vt
migret
.
Ait
domum
tenebrosá
esse
.
yet
be
perswaded
that
she
was
blind
,
but
found
fault
with
the
house
wherin
she
was
,
as
being
ouer-darke
:
so
fareth
it
with
vs
in
our
spirituall
blindnesse
,
and
other
such
like
defects
,
hard
is
it
if
wee
finde
not
out
somthing
,
that
must
ease
vs
of
all
the
burden
of
the
blame
.
As
first
of
all
,
how
vsuall
is
that
translation
vpon
the
flesh
.
O
say
the
prophane
,
as
of
olde
in
Austens
time
,
so
still
when
charged
with
their
wickednesse
;
not
we
,
but
the
flesh
,
We
of
our selues
haue
good
1.
Vpon
the
flesh
.
Multi
concupiscentijs
carnalibus
victi
committunt
quaeque
facinora
,
et
immundicijs
tam
pessimis
volutantur
,
quas
turpe
est
etiam
dicere
,
et
dicunt
sibi
ista
verba
Apostoli
,
non
ego
&c.
Aug.
Phil
.
3.
wils
to
doe
otherwise
,
we
like
,
and
approue
of
the
best
things
,
but
the
flesh
ouermasters
vs
,
that
as
a
violent
streame
carries
vs
awaie
.
And
therefore
wee
trust
we
may
say
with
Paul
,
It
is
no
more
we
that
do
it
,
but
sinne
that
dwelleth
in
vs
:
but
this
is
a
grosse
deceit
.
For
first
they
should
consider
who
Paul
was
that
vsed
these
words
,
and
of
what
sinnes
,
not
open
and
grosse
,
from
which
euen
his
Pharisaisme
was
free
,
but
of
inward
infirmities
,
whereby
he
felt
the
perfection
of
his
good
workes
to
bee
hindered
.
How
shamefull
then
is
it
to
bring
that
in
defence
of
open
scandalls
,
which
is
spoken
concerning
priuie
and
secret
infirmities
?
Againe
none
can
say
concerning
their
sins
,
that
they
are
not
theirs
,
but
the
fleshes
,
saue
they
,
who
besides
the
flesh
haue
the
spirit
incountring
the
flesh
.
But
in
these
kind
of
men
,
in
whose
mouths
this
excuse
is
so
ordinarie
,
there
is
no
strife
at
all
betwixt
the
spirit
and
the
flesh
.
For
they
are
nothing
but
flesh
,
neither
is
there
any
thing
in
them
but
corruption
.
Therfore
it
is
an
idle
speech
for
them
to
say
,
not
wee
but
the
flesh
,
that
is
,
not
wee
,
but
we
.
For
what
else
are
they
but
flesh
,
in
vnderstanding
,
memorie
,
will
,
affections
,
soule
,
and
bodie
,
&
c
?
But
yet
when
they
are
to
commit
some
sin
,
they
feel
some
resistance
.
True
:
but
this
resistance
is
not
from
the
mind
renewed
,
and
The
difference
of
the
combat
in
the
vnregenerate
from
that
which
is
in
the
regenerate
.
Rom
,
7.
22.
so
consenting
vnto
,
and
delighting
in
the
Law
,
as
holy
and
good
,
as
in
Paul
;
but
from
the
minde
onely
inlightened
,
to
see
the
fearefull
punishments
,
that
shal
follow
vpon
the
sin
.
And
hence
it
is
that
the
combat
in
the
regenerate
is
in
the
same
faculties
of
the
soule
,
betwixt
the
will
and
the
will
,
the
affections
and
affections
;
because
as
euery
part
of
their
soule
is
partly
carnall
,
partly
spirituall
,
so
also
the
will
&
affections
.
Whence
it
comes
to
passe
,
that
when
the
renewed
part
,
of
the
will
carries
vs
to
good
,
the
vnregenerate
part
,
that
is
the
flesh
,
swaies
vs
to
euill
.
But
the
combat
in
the
vnregenerate
,
is
betwixt
diuers
faculties
of
the
soule
;
as
betwixt
the
vnderstanding
and
the
will
,
betwixt
the
conscience
and
the
affections
:
The
will
and
affections
of
an
vngodly
man
doe
not
holde
backe
,
or
make
any
resistance
,
when
hee
is
tempted
to
sinne
:
for
they
are
wholly
carnall
,
and
haue
not
either
the
least
hatred
of
the
sinne
forbidden
,
or
loue
of
the
Law
forbidding
it
,
and
therefore
they
are
set
a
gogge
,
and
drinke
in
iniquitie
,
Iob
,
15
,
16.
as
the
fish
doth
water
:
but
onely
his
conscience
,
inlightned
by
God
to
see
the
terror
of
the
punishment
,
causeth
a
demurre
to
bee
made
.
Herod
in
his
incest
may
feele
inwardly
some
obiections
alleaged
against
it
,
but
yet
he
loues
his
incest
with
al
his
hart
and
in
like
manner
hates
the
seuenth
commaundement
forbidding
it
,
and
wishes
with
all
his
heart
there
were
no
such
commandement
.
Those
obiections
therfore
are
made
not
by
his
will
delighting
in
the
Law
,
and
so
saying
;
How
can
I
do
this
and
sinne
against
God
?
but
by
the
minde
terrified
with
the
threatenings
of
the
Law
.
The
voice
of
Dauids
conflict
with
himselfe
in
his
adulterie
was
this
,
I
consent
to
the
Law
,
that
it
is
most
holy
and
iust
in
forbidding
adulterie
,
Sed
illud
[
bonum
]
placebat
et
vinceb
.
t●
hoc
[
malum
]
lib●bat
et
vinciebat
.
Aug.
confess
.
l.
8.
c
.
5.
and
therefore
I
cannot
wholly
giue
my
assent
to
this
adulterie
.
The
voice
of
Herods
strife
in
his
incest
is
this
,
I
consent
to
the
Law
that
it
is
true
in
threatening
incest
with
the
curse
of
God
,
and
feele
terror
in
the
apprehension
of
it
.
So
that
the
opposition
which
the
regenerate
make
against
sinne
,
is
from
the
apprehension
of
the
goodnesse
of
the
commandement
:
the
opposition
of
the
vnregenerate
,
from
the
apprehension
of
the
truth
of
the
threatening
:
the
former
from
loue
,
the
latter
from
feare
.
Now
though
this
bee
sufficient
to
discouer
this
deceit
to
those
that
will
deale
faithfully
with
themselues
,
in
the
examination
of
their
owne
hearts
:
yet
,
for
the
further
stopping
of
the
mouth
of
iniquitie
,
that
excellent
speech
of
the
Apostle
is
to
be
remembred
,
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
Gal
,
5
,
17.
the
flesh
,
and
these
are
contrary
one
to
the
other
,
so
that
ye
cannot
doe
the
same
things
that
ye
would
.
Where
the
flesh
is
resisted
by
the
spirit
,
it
neuer
wholly
preuailes
,
but
in
spite
of
it
teeth
is
broken
of
her
will
,
it
cannot
doe
that
it
would
,
but
in
these
men
the
flesh
doeth
whatsoeuer
it
would
;
the
action
of
sinne
is
as
ready
as
the
temptation
;
they
liue
,
they
lye
,
they
wallow
,
and
tumble
themselues
in
their
sinnes
;
they
make
a
daily
trade
of
their
vncleannesse
,
prophanenesse
,
worldlinesse
:
shall
any
man
now
perswade
mee
that
the
spirit
is
in
them
,
struggling
with
the
flesh
?
Certainely
if
there
were
but
the
least
dramme
of
the
spirit
to
resist
,
the
flesh
should
not
sinne
thus
freely
,
without
interruption
:
it
should
not
alwaies
hold
the
reines
,
and
sit
at
the
helme
.
I
beate
my
body
,
that
is
,
I
molest
and
vexe
the
1.
Cor
,
9.
27.
cleered
.
flesh
,
the
olde
Adam
,
that
is
in
me
,
and
marke
what
followes
,
I
bring
it
in
subiection
.
Where
then
the
flesh
alwaies
flourisheth
and
triumpheth
,
and
is
neuer
brought
vnder
,
there
neuer
is
any
true
resistance
,
there
is
no
spirit
,
the
aduersarie
that
should
trouble
it
.
Obiect
.
But
it
will
be
said
,
did
not
Dauid
in
his
adulterie
do
that
which
his
fleshly
will
would
?
Ans.
No
;
not
whollie
,
not
fullie
.
For
first
of
all
,
by
reason
of
the
resistance
of
the
spirit
,
hee
could
not
take
that
fulnesse
of
pleasure
,
which
a
venereous
Epicure
would
.
Further
,
the
flesh
would
haue
had
him
slept
securely
,
and
gone
on
stoutly
still
in
that
sin
,
and
to
haue
done
as
much
to
others
,
as
to
Bathsheba
,
but
because
of
the
contradiction
of
the
spirit
gainesaying
the
flesh
,
he
could
not
so
blesse
his
soule
in
his
sinne
,
hee
could
not
lye
tumbling
in
his
mire
,
but
was
forced
to
rise
vp
,
and
wash
himselfe
in
the
waters
of
repentance
.
And
wilt
thou
,
that
after
thy
sitting
downe
to
sinne
,
neuer
risest
againe
,
Exod
,
32.
6.
Caro
concupiscit
aduersus
spiritum
,
si
non
concupiscet
et
spiritus
contra
carnem
fac
adulterium
.
Si
autem
spiritus
concupiscit
aduersus
carnem
,
luctam
video
,
victum
non
video
.
In
euang
.
sin
Ioh
.
ser
.
43.
vnlesse
it
bee
as
those
Israelites
,
that
sate
downe
to
eat
and
drinke
,
and
rose
vp
to
play
,
that
is
to
the
doing
of
some
worse
matter
,
wilt
thou
plead
the
combat
of
the
flesh
,
and
the
spirit
?
Excellently
St.
Austin
.
The
flesh
lusteth
against
the
spirit
.
If
the
spirit
doe
not
also
lust
against
the
flesh
,
then
commit
adultery
:
For
what
should
hinder
?
But
if
the
spirit
lust
against
the
flesh
,
then
I
may
see
thee
indeed
shrewdly
assaulted
,
wholly
vanquished
I
cannot
.
Well
then
the
vnregenerate
cannot
excuse
their
sinnes
by
the
flesh
,
because
the
flesh
,
and
they
being
al
one
,
in
accusing
the
flesh
,
they
accuse
themselues
.
What
then
?
may
the
regenerate
?
Neither
:
for
wheras
the
flesh
in
them
is
onely
a
slaue
and
captiue
,
deadly
wounded
by
God
,
at
first
conuersion
,
and
daily
awed
by
the
contrariety
of
the
spirit
,
that
they
yet
should
be
foyled
by
the
flesh
,
that
the
flesh
should
so
farre
preuaile
with
them
,
as
to
bring
forth
the
fruits
of
disobedience
,
this
seemeth
rather
to
adde
,
then
any
whit
to
diminish
of
their
sin
:
for
as
for
the
wicked
,
they
are
nothing
but
flesh
,
they
haue
no
aduersarie
to
the
flesh
in
themselues
,
that
might
buckle
with
it
:
but
the
godly
they
haue
the
spirit
,
which
of
it selfe
as
Christ
saies
,
is
prompt
and
ready
,
but
that
wee
by
Math
.
26.
our
sloth
and
negligence
disable
it
.
Therefore
the
Scripture
vpon
these
grounds
exhorts
the
godly
to
good
duties
,
because
of
the
regeneration
of
their
nature
,
whereby
they
are
in
some
measure
inabled
to
subdue
their
corruption
,
and
so
to
performe
obedience
;
as
S.
Iames
,
hauing
made
mention
of
our
new
birth
:
Of
his
owne
will
begat
he
vs
,
by
the
word
of
Iam
.
1.
18.
19.
truth
,
thereupon
inferreth
,
Wherefore
let
euery
man
be
swift
to
heare
,
slow
to
speake
,
&c.
And
S.
Peter
,
hauing
exhorted
to
loue
one
another
,
with
a
pure
heart
1.
Pet
.
1
,
22
,
23
feruently
,
annexeth
this
reason
,
Being
borne
a
new
,
not
of
mortall
seed
,
but
immortall
&c.
Now
it
is
shameful
for
a
man
,
that
hath
strength
,
&
is
furnished
with
weapons
,
to
suffer
the
theefe
to
take
his
purse
from
him
:
so
is
it
for
the
regenerate
man
,
whom
God
in
his
regeneration
hath
indued
with
spirituall
life
,
and
strength
,
whereby
he
might
be
able
to
striue
against
and
make
his
part
good
with
the
flesh
,
to
suffer
it
to
robbe
him
of
any
spirituall
grace
.
Specially
when
as
the
flesh
in
them
is
as
an
vnderling
,
crushed
&
trod
vnder
their
feete
.
What
a
shame
is
this
for
a
man
to
be
ouercome
by
his
base
vassall
,
who
was
once
alredy
before
ouercome
by
himselfe
.
This
therefore
is
matter
of
humiliation
,
and
deeper
aggrauation
of
our
sinnes
,
that
God
hauing
disarmed
the
flesh
,
and
subiected
it
to
vs
,
yet
we
by
our
fauouring
of
it
,
as
the
Israelites
the
Canaanites
,
haue
nourished
a
snake
in
our
owne
bosomes
,
and
haue
suffered
it
to
grow
to
that
head
,
that
it
should
bee
ready
to
ouertop
vs.
Therfore
the
Apostle
doth
not
extenuate
but
aggrauate
,
the
factions
of
the
Corinthians
,
by
this
,
that
these
things
came
from
the
flesh
in
them
,
and
were
fruites
of
their
carnalitie
.
Therefore
hee
saies
by
way
of
vpbraiding
,
yee
are
yet
carnall
.
Mans
deceitfull
heart
1
Cor
,
3.
3.
would
haue
holpen
the
matter
with
this
,
Alasse
!
though
we
be
regenerate
,
yet
wee
are
still
also
carnall
in
part
:
and
the
flesh
will
bee
working
.
But
the
holy
Ghost
retorts
it
thus
:
as
you
are
naturally
carnall
,
so
by
your
new
birth
,
yee
now
are
become
spirituall
:
what
a
shame
then
is
this
for
you
,
that
the
spirit
performes
his
office
no
better
in
quelling
the
flesh
,
that
the
flesh
is
still
so
lusty
and
liuely
in
you
,
that
one
would
thinke
you
were
wholly
carnall
and
not
spirituall
at
all
,
that
after
so
long
a
time
of
your
regeneration
,
you
are
yet
so
carnall
,
the
flesh
still
carries
so
strong
a
hand
ouer
you
.
This
shifting
then
of
the
fault
to
the
flesh
,
is
idle
,
whether
in
the
wicked
,
or
in
the
Godly
.
The
second
translation
of
sinne
is
vpon
the
times
,
2.
Vpon
the
times
.
and
places
,
where
we
liue
,
and
the
wickednes
of
men
with
whom
we
conuerse
.
Because
the
times
generally
are
so
corrupt
and
euill
,
therefore
we
thinke
if
we
be
corrupt
in
them
,
the
fault
is
not
ours
,
but
the
times
.
S.
Pauls
argument
is
cleane
contrary
,
Redeeming
the
time
▪
because
the
daies
be
euill
.
The
badnesse
Ephes
,
5
,
16.
of
the
times
did
not
serue
with
S.
Paul
for
a
cloake
to
excuse
our
conformitie
to
the
times
,
in
wasting
our
time
wickedly
,
as
others
doe
;
but
as
a
spurre
to
excite
vs
to
bee
so
much
the
more
carefull
of
our selues
,
not
to
be
swaied
with
the
common
streame
,
in
the
idle
and
prodigall
expense
of
our
time
,
but
to
rescue
it
out
of
the
hands
of
sinfull
vanities
,
and
to
spend
it
wholly
for
the
good
of
our
owne
souls
.
And
good
reason
haue
we
to
make
this
vse
of
the
corruption
of
the
times
;
for
,
if
the
aire
be
generally
infectious
,
had
we
not
need
to
be
so
much
the
more
strict
in
our
diet
,
and
carefull
in
the
vse
of
wholesome
preseruatiues
?
Surely
the
worse
the
times
are
,
the
neerer
grow
they
to
their
ende
,
and
therefore
so
much
the
more
apprehensiue
ought
we
to
be
of
the
occasions
of
good
,
bycause
the
daie
,
in
which
onely
wee
can
worke
,
is
declining
apace
,
and
that
fearfull
night
approacheth
wherein
none
can
worke
.
But
yet
,
for
all
this
,
it
is
no
lesse
vsuall
for
men
to
vse
this
excuse
in
defence
of
their
owne
enormities
Non
ego
sum
ambitiosus
:
sed
nemo
R●mae
aliter
viuere
potest
.
non
ego
sumptuos
.
sed
vrbs
ipsa
magnas
impensas
exigit
.
Non
est
meum
vitium
,
&c.
now
,
then
it
hath
beene
heeretofore
.
Seneca
sheweth
how
in
his
time
many
would
be
ready
to
pleade
thus
for
themselues
,
I
am
not
ambitious
:
but
no
man
can
liue
otherwise
in
Rome
.
I
am
not
prodigally
sumptuous
;
but
the
city
will
put
a
man
to
great
charges
.
It
is
not
my
fault
that
as
yet
I
am
not
entred
into
a
setled
course
of
life
.
It
is
my
youth
and
hot
bloud
that
doth
this
.
But
Quid
nos
decipimus
?
non
est
extrinsecus
hoc
malum
,
intra
not
est
,
in
visceribus
ipsis
haeret
.
as
he
excellently
addeth
,
Why
do
we
deceiue
our selues
?
This
euill
is
not
from
without
,
from
any
extrinsecall
cause
,
it
is
within
vs
;
it
stickes
in
our
very
bowels
.
If
we
liued
elsewhere
,
in
other
places
,
and
companies
,
vnlesse
our
hearts
within
were
changed
,
we
should
stil
bee
the
same
men
.
For
,
that
it
is
not
in
the
place
,
that
we
are
thus
and
thus
peruerted
,
will
appeare
euidently
,
if
we
cast
our
eies
vpon
others
,
that
haue
liued
in
as
euill
times
and
places
,
and
yet
like
fishes
,
reteining
their
sweetnesse
in
the
salt
sea
,
like
Salamanders
,
vnscorched
in
the
fire
.
It
matters
not
so
much
how
great
the
fire
bee
which
lighteth
vpon
a
Igni
.
non
refert
quam
magnus
,
sed
quò
incidat
:
nam
etiam
maximum
solida
non
receperunt
;
rursus
arida
,
et
corripi
facilia
scintillam
quoque
fouent
vsque
ad
incendium
.
Sen.
ep
.
18
place
,
as
of
what
quality
the
thing
is
,
whereon
it
lighteth
:
for
euen
a
great
deale
of
fire
falling
vpon
hard
and
solide
substances
would
not
once
kindle
,
and
a
little
sparkle
in
drie
chippie
combustible
matter
hath
quickly
burnt
vp
all
.
So
it
skils
not
so
much
what
the
place
bee
,
as
what
the
mind
.
Mindes
well
disposed
,
and
carefully
watching
ouer
themselues
haue
continued
in
the
corruptest
places
without
spot
,
as
Ioseph
,
Nehemiah
,
Daniel
,
Obadiah
in
the
courts
of
Pharaoh
,
Artaxerxes
,
Nebuchadnezer
,
Ahab
;
and
S.
Paul
maketh
mention
of
Saints
in
Neroes
court
,
that
monster
of
nature
.
Contrarily
,
the
mind
Philip
.
4.
22.
being
secure
,
or
otherwise
ill
disposed
,
the
best
places
haue
beene
no
priuiledges
against
sinne
.
Witnesse
Adam
,
that
sinned
in
Paradise
,
the
Deuill
,
that
fell
in
Heauen
,
in
Gods
own
court
.
Lo
falling
in
Gods
court
,
and
standing
in
Neroes
.
Lot
continued
chast
in
Lot
in
peruersa
ciuitate
iustus
in
monto
peccauit
.
filthie
Sodome
,
and
yet
fell
grieuously
in
the
solitary
&
retired
mountaine
:
vniustly
then
are
places
charged
.
As
vniustly
,
in
the
3.
place
,
are
our
callings
,
&
the
3.
Vpon
our
callings
.
imployment
,
of
them
;
which
,
say
many
,
are
such
,
that
they
must
needs
neglect
the
kingdom
of
God
in
praier
,
reading
,
meditation
,
sanctification
of
the
Saboths
;
which
if
to
doe
be
sin
,
not
they
but
their
callings
must
be
called
into
question
.
But
we
must
know
that
no
calling
is
a
calling
away
from
God
,
no
vocation
is
an
auocation
Mar.
2.
27.
from
godlines
:
but
as
our
Sauior
speakes
of
the
Sabaoth
,
so
also
may
it
be
said
of
our
callings
,
Man
was
not
made
for
callings
,
but
callings
for
man
,
that
is
,
for
his
good
,
not
for
his
hurt
or
hinderance
of
his
soul
.
Certaine
therfore
it
is
that
this
is
but
a
deceitful
excuse
:
for
Dauid
,
&
Daniel
taken
vp
with
the
many
,
&
waighty
affairs
of
ciuil
gouernment
(
alas
,
what
are
thy
occasions
to
theirs
)
they
yet
could
find
leysure
to
pray
thrise
a
day
.
And
tel
me
,
thou
,
who
thus
pleadest
the
troublesom
distractions
of
thy
calling
,
do
they
so
possesse
thee
,
that
thou
canst
neither
sleepe
,
nor
eat
and
drinke
?
for
all
thy
businesses
,
I
dare
say
,
thou
dost
not
wholy
depriue
thy selfe
of
these
necessary
comforts
.
And
art
thou
yet
to
learn
,
that
these
are
not
so
necessary
for
the
body
,
but
the
exercises
of
Gods
seruice
are
as
necessary
euery
way
for
the
soul
?
Remember
the
examples
of
the
woman
of
Samaria
,
leauing
her
pitcher
Iohn
.
4.
28.
Luc
.
2.
15.
at
the
well
,
and
of
the
shepherds
,
leauing
their
flocks
for
the
busines
of
Christ
;
&
learn
by
them
that
our
particular
callings
must
giue
place
to
the
generall
calling
of
Christianity
.
And
good
reason
.
One
kindnes
deserues
another
.
Our
general
calling
of
Christianity
is
not
so
vniust
,
as
to
seize
ordinarily
vpon
al
the
time
of
our
particular
callings
:
therefore
Christ
will
rather
Mat
.
14.
23.
Luc
.
6.
12.
rob
his
eies
of
sleepe
,
&
pray
all
night
,
then
,
by
praying
al
the
day
time
,
rob
his
personall
calling
of
it
due
time
:
Why
then
should
our
particular
callings
be
so
vnkind
as
to
encroach
vpon
our
generall
calling
,
and
to
take
from
it
that
little
time
of
the
morning
&
euening
,
not
content
with
her
owne
so
large
allowance
:
like
the
rich
man
in
Nathans
parable
,
that
stole
from
the
poore
man
his
one
onely
sheepe
,
hauing
many
of
his
owne
.
It
had
beene
more
tolerable
for
the
poore
man
,
to
haue
taken
one
of
the
rich
mans
.
And
of
the
two
it
is
more
allowable
for
the
generall
calling
,
to
make
bold
with
the
time
of
our
personal
,
then
contrarily
:
both
because
our
general
calling
hath
not
the
tithe
of
that
time
which
the
personall
hath
,
as
also
,
because
the
workes
of
this
calling
are
farre
more
worthy
and
excellent
,
as
those
which
directly
and
immediately
respect
God
himselfe
.
And
yet
thou
wouldest
not
allow
this
for
a
iust
excuse
in
him
,
that
all
the
sixe
daies
hath
neglected
his
particular
calling
,
that
he
did
attend
,
all
that
while
,
praier
,
reading
,
meditation
.
How
then
should
thine
owne
neglect
of
Gods
seruice
vpon
the
Sabaoth
,
and
the
mornings
and
euenings
of
other
daies
bee
excused
,
thinkest
thou
by
the
following
of
thy
worldly
occasions
?
for
as
vnder
pretence
of
praier
and
meditation
wee
may
not
become
Monks
,
and
wholly
giue
ouer
our
occasions
in
the
worlde
:
so
neither
,
vnder
pretence
of
our
worldly
occasions
,
may
we
become
prophane
worldlings
,
and
whollie
forsake
the
worship
of
God
.
Others
blame
the
condition
of
their
life
,
O
say
they
4.
Vpon
condition
of
life
.
wee
are
poore
men
,
that
haue
nothing
to
liue
by
,
saue
these
hands
.
Can
we
needy
handicrafts
men
,
or
poore
labourers
be
diuines
?
Yea
so
much
the
rather
,
{αβγδ}
;
Chrysost
.
hom
.
22.
ad
pop
.
Ant.
saies
Chrysostome
,
may
you
practise
true
diuinitie
.
When
wrath
,
enuy
,
and
other
such
like
corruptions
should
be
curbed
,
doth
pouerty
then
let
thee
?
or
are
riches
able
to
master
,
and
mortifie
such
affections
?
Doth
pouerty
hinder
thee
from
being
humble
,
sober
,
temperate
,
watchfull
in
praier
?
or
is
it
not
rather
a
great
furtherance
to
thee
in
all
these
?
Doth
not
pouerty
serue
to
tame
,
and
meeken
thee
,
to
take
downe
thy
pride
,
to
pricke
thee
to
prayer
?
Or
what
vertue
is
there
that
needeth
money
for
the
practice
thereof
?
Thou
wilt
say
liberality
:
yea
but
euen
this
vertue
also
,
saith
that
Father
,
hath
shined
more
brightly
by
reason
of
pouerty
.
The
poore
widdows
two
mites
were
a
better
alms
,
then
all
the
rest
of
the
richer
sort
.
See
then
how
thou
slanderest
thy
pouerty
,
the
mistresse
of
so
many
vertues
.
Remember
S.
Paul
a
poore
tent-maker
,
and
yet
no
lesse
holy
in
Acts
,
18
,
3.
his
shop
among
his
tents
,
then
in
his
studie
among
his
bookes
and
parchments
;
and
by
his
example
learne
how
thy
shop
may
bee
vsed
euen
as
an
oratorie
,
or
2.
Tim
.
4.
13.
{αβγδ}
.
Philip
.
3.
20.
place
of
greatest
deuotion
.
Neuer
tell
me
thy
handy
labours
abstract
thy
minde
from
heauenly
meditations
.
Paul
a
tent-maker
,
working
with
his
hands
,
could
yet
say
,
Our
conuersation
is
in
heauen
.
Neuer
complaine
of
the
pinches
of
pouerty
,
that
they
lay
thee
open
to
the
Deuils
temptations
.
Who
euer
richer
them
Adam
in
Paradise
?
Who
euer
poorer
then
Iob
on
the
dunghill
?
yet
in
Paradise
,
Sathan
foyled
Adam
:
in
the
dunghill
,
Iob
foyled
Sathan
.
Well
,
if
the
fault
bee
onely
in
pouerty
,
and
not
in
thine
owne
corruption
,
then
giue
thee
a
more
liberall
portion
of
these
outward
thinges
,
and
we
shall
see
thee
mend
presently
.
And
so
happily
thou
persuadest
thy selfe
.
But
how
deceitfully
,
the
miserable
experience
of
others
may
teach
thee
,
who
,
of
poore
becomming
rich
,
haue
,
withall
,
of
naught
become
worse
.
In
the
fift
place
ye
shall
heare
some
transferring
5.
Vpon
outward
occasions
.
the
fault
vpon
the
outward
occasions
,
whereby
they
were
entised
to
sinne
;
not
considering
that
the
outward
obiects
themselues
are
dumbe
,
and
say
{αβγδ}
.
Arist
.
eth
.
3.
Iob
.
31.
nothing
,
and
that
it
is
only
their
owne
corruption
that
entiseth
them
.
For
they
that
haue
made
a
couenant
with
their
eies
,
as
did
Iob
,
they
can
looke
vpon
the
wine
,
when
it
sprinkleth
in
the
glasse
,
and
not
inordinately
long
to
drinke
,
they
can
behold
faire
,
and
beautifull
women
,
and
yet
not
intemperately
lust
after
them
.
They
,
that
haue
put
the
knife
of
mortification
to
their
throates
,
can
sit
at
a
rulers
table
swimming
with
all
manner
of
dainties
,
and
yet
not
exceede
the
boundes
of
sobriety
.
What
?
must
the
table
be
accused
?
no
,
thine
owne
appetite
,
thrust
(
saith
Salomon
)
thy
knife
,
not
into
the
table
,
but
into
thine
Pro
.
23.
2.
owne
throate
.
So
,
must
women
be
taken
away
?
noe
,
Math
.
18.
9.
but
thine
owne
eye
,
that
is
the
corruption
in
thine
eie
,
saith
our
Sauiour
.
This
causeth
thee
to
offend
.
Chrysostome
hauing
said
,
the
beauty
of
a
woman
is
a
Ad
pop
.
Ant.
hom
.
15.
great
snare
,
presently
corrects
himselfe
,
nay
rather
,
saith
he
,
not
a
womans
beauty
,
but
a
mans
lusting
looke
.
Let
vs
not
accuse
the
thinges
,
but
our selues
,
let
vs
not
say
,
let
there
be
no
women
,
but
let
there
not
be
adulterie
,
and
fornication
;
neither
let
vs
say
,
let
there
not
be
a
belly
,
but
,
let
there
not
be
gluttonie
;
&c.
Sixtly
,
Many
there
are
that
father
their
sinnes
vpon
the
Diuell
.
It
may
be
indeed
the
Diuell
was
6.
Vpon
the
Diuell
.
the
father
begetting
:
but
,
for
all
that
,
their
owne
naughtie
heartes
might
well
enough
bee
the
mothers
conceiuing
,
and
bringing
them
foorth
.
And
what
could
that
father
haue
done
without
this
mother
?
The
Deuill
cannot
preuaile
against
vs
,
but
by
the
helpe
of
our
owne
corruption
.
Hee
might
strike
fire
long
enough
,
ere
there
would
be
any
burning
,
did
not
we
finde
him
tinder
.
Therefore
S.
Iames
saies
,
euery
man
,
when
he
is
tempted
,
is
entised
,
and
Iames
.
1.
14.
drawen
away
by
his
owne
concupiscense
,
though
yet
the
Deuill
haue
a
hand
,
and
that
no
small
one
,
in
tempting
of
vs.
Yet
because
he
doth
only
allure
vs
,
and
laie
baites
for
vs
,
but
not
constraine
vs
,
he
hath
only
a
persuading
sleight
,
not
an
inforcing
might
,
he
cannot
Astu●iam
suadendi
,
non
potentiam
cogendi
habet
.
August
.
in
Psal
.
91.
make
vs
sinne
against
our
wils
,
because
our
owne
concupiscense
carieth
the
chiefest
stroke
;
therefore
he
so
speaketh
,
Euery
man
is
tempted
,
not
by
the
Diuell
,
but
by
his
owne
concupiscense
.
And
therefore
,
howsoeuer
the
same
Sathan
,
that
tempted
Dauid
to
Si
Satanas
loqueretur
&
taceret
Deus
haberes
vnde
te
●x●usares
.
Modo
aures
t●ae
positae
sunt
inter
monentē
D●um
,
&
sugg●r●n●em
Satanam
,
quare
huc
fl●ctuntur
,
hinc
aue●●untur
.
non
cessat
Satanas
suad
remalum
:
sed
nec
cessat
Deus
admonere
bonum
.
number
the
people
,
had
his
finger
also
,
in
all
likelihood
,
in
that
matter
of
Vriah
,
yet
Dauid
accuseth
,
not
Sathan
,
but
his
owne
corruption
,
In
sinne
was
I
conceiued
.
But
let
vs
heare
what
S.
Austen
saith
to
such
,
as
thus
excuse
themselues
.
If
Sathan
,
saith
he
,
only
spake
,
and
God
held
his
peace
,
then
mightest
thou
haue
some
matter
of
excuse
.
But
now
thine
eares
are
set
in
the
midst
betwixt
gods
admonitions
on
the
one
side
,
and
Sathans
suggestions
on
the
other
side
,
why
doe
they
incline
themselues
,
to
these
,
and
turne
away
from
those
.
Sathan
ceaseth
not
to
persuade
that
which
is
euil
:
but
neither
doth
Si
aliquid
persuadente
Satana
m●li
fe●e●i●
,
dimi●te
S●ta●am
,
accusa●●e
,
vt
accusatione
tua
Dei
ve●
iam
●●
r●are
.
●xp●●is
illum
acc●sar●
q●●
non
habet
v●niam
?
te
accusa
,
&
accipis
indulgen
iam
.
7
Vpon
Constellations
.
In
Psal
.
31.
&
140.
Mathematicus
●ibi
fab●las
laqueoris
tuorum
vendit
,
vt
non
vel
gratuitam
compares
mortem
.
Emis
enim
mortem
à
mathema●ico
pretio
,
q●i
cont●m●sis●i
vitam
à
Xro
.
gratis
.
Mars
ergo
homicida
non
tu
:
&
Venus
adultera
,
non
tu
:
vide
ne
pro
Marte
&
Venere
tu
damneris
.
Nonne
arripi●
verberat
&
da
disciplinam
in
dom●
sua
.
Respondeat
illi
Vxor
si
potest
,
Venerem
caede
.
8
Vpon
God
Iames
.
3.
13.
God
cease
to
aduise
vs
that
which
is
good
.
If
by
the
persuasion
of
Sathan
thou
hast
done
any
euill
,
let
Sathan
goe
,
accuse
thy selfe
,
that
thou
maist
by
this
accusing
of
thy selfe
obtaine
Gods
pardon
.
Desirest
thou
to
accuse
him
that
can
haue
noe
pardon
?
Accuse
thy selfe
,
&
thou
shalt
forthwith
be
pardoned
.
Seuenthly
,
Others
there
are
that
flee
vp
into
the
heauen
,
and
there
flie
vpon
the
starres
,
and
constellations
.
Such
,
Austen
complained
of
,
that
,
giuing
eare
to
the
deceites
of
the
Astrologians
,
bought
death
of
them
with
their
money
,
deerely
,
meane
time
contemning
life
,
offered
them
by
Christ
,
freely
.
The
vsuall
plea
of
these
men
was
,
in
their
adulteries
,
to
accuse
Venus
,
in
their
murthers
,
Mars
.
Belike
then
,
saith
Austen
,
very
sweetely
scoffing
at
them
,
Venus
is
the
adulteresse
,
not
thou
,
Mars
the
murtherer
,
not
thou
.
But
take
thou
heede
least
thou
thy selfe
be
damned
in
stead
of
Mars
,
and
Venus
.
If
the
Astrologian
himselfe
should
take
his
owne
wife
in
wanton
behauiour
with
other
m●n
,
will
he
not
discipline
her
,
and
correct
her
for
it
?
let
her
then
see
,
if
shee
can
tell
him
,
that
Venus
is
to
be
beaten
,
and
not
she
.
Eightly
,
Others
yet
,
being
more
audacious
,
ascend
higher
,
and
goe
beyond
the
starres
euen
to
God
himselfe
,
to
charge
him
with
their
sinnes
.
Thus
did
Adam
,
when
he
said
in
defence
of
his
owne
eating
,
the
woman
thou
gauest
me
,
she
gaue
me
it
,
closely
taxing
God
himselfe
,
as
if
he
should
haue
said
,
vnlesse
thou
hadst
giuen
me
this
companion
,
I
had
not
eaten
.
Saint
Iames
seemes
to
aime
at
these
,
when
he
saith
,
let
no
man
when
he
is
tempted
say
he
is
tempted
of
God
.
God
,
that
hateth
,
forbiddeth
,
threatneth
,
punisheth
sinne
,
can
he
possibly
tempt
vnto
sinne
?
yea
,
but
thou
saiest
he
decreed
my
sinne
,
for
nothing
comes
to
passe
,
without
his
will
.
The
second
causes
moue
not
,
vnlesse
they
bee
mooued
by
the
first
.
I
answer
,
The
first
cause
is
not
the
cause
of
the
errour
that
is
in
the
motion
of
the
second
,
though
it
be
the
cause
of
the
motion
.
As
in
the
wheeles
of
a
clocke
,
the
principall
wheele
,
with
it
's
motion
,
turnes
about
the
lower
,
yet
if
there
be
any
error
in
the
motion
of
the
lower
,
it
is
no
cause
at
all
therof
.
Now
sinne
is
not
properly
any
motion
,
but
an
errour
in
the
motion
of
thy
heart
.
Gods
will
being
the
first
cause
,
is
the
cause
of
thy
hearts
motion
,
for
Acts
17.
in
him
we
liue
,
mooue
,
and
haue
our
being
,
but
if
there
be
any
sinne
,
any
errour
in
the
motion
,
thine
owne
will
is
the
cause
thereof
.
For
all
that
God
hath
to
doe
about
it
,
is
his
voluntarie
permission
,
whereby
he
,
withdrawing
his
grace
from
thee
,
leaueth
thee
to
thy selfe
,
as
not
beeing
bounde
vnto
thee
.
He
doth
not
vrge
thee
,
or
presse
thee
vnto
sinne
.
He
doth
not
infuse
,
or
instill
into
thy
minde
any
wicked
motions
,
as
doth
Sathan
.
He
only
setteth
the
baite
,
or
the
net
,
and
doth
not
restraine
thy
concupicense
from
carring
thee
to
it
:
for
he
owes
thee
no
such
seruice
:
but
he
doth
not
take
poles
,
as
Sathan
doeth
,
and
driue
thee
violently
into
the
net
.
And
yet
if
Sathans
temptation
could
not
excuse
Adam
,
how
much
lesse
then
gods
desertion
.
The
last
traslation
,
which
now
I
will
speake
of
,
is
9
Vpon
our
brethren
,
their
vpon
our
brethren
,
whom
if
,
in
any
sort
,
wee
can
drawe
into
the
society
of
the
same
sinne
,
with
our
selues
,
we
thinke
presently
our selues
sufficiently
discharged
.
Now
we
lay
the
fault
vpon
our
brethren
diuerse
waies
.
1
Vpon
their
counsell
,
persuasion
,
or
intreatie
,
1
Importunitie
of
perswasion
,
or
intreaty
.
specially
if
importunate
.
Thus
we
shall
heare
manie
say
,
such
a
one
he
persuaded
me
,
he
gaue
me
ill
counsell
,
he
importuned
me
,
and
would
neuer
giue
ouer
till
I
had
yeelded
.
This
is
rife
in
theeues
mouthes
,
going
to
execution
,
ô
if
it
had
not
binne
for
such
a
one
,
I
had
neuer
come
to
this
.
I
may
thanke
him
.
Nay
thou
maiest
thanke
thine
owne
naughty
heart
,
so
fit
a
prey
for
euill
counsell
.
Thus
Adam
,
in
the
beginning
,
laid
the
fault
vpon
his
wife
,
and
she
vpon
the
serpent
.
Whereas
indeede
it
was
not
so
much
,
the
serpents
wordes
,
as
her
owne
eares
,
so
greedily
bibbing
in
the
poison
of
his
wordes
,
which
she
should
haue
blamed
.
Aaron
also
was
cunning
in
this
kinde
of
translation
,
when
being
chalenged
by
Moses
for
his
sinne
,
in
makinge
the
Exod
.
32.
22.
golden
calfe
,
he
put
it
off
to
the
people
,
Thou
knowest
this
people
is
set
vpon
mischiefe
,
and
they
said
vnto
mee
,
Make
vs
gods
.
Thus
Aaron
thought
hee
had
ridde
his
handes
of
this
sinne
,
but
the
scripture
settes
it
faster
on
him
,
then
that
euer
such
shiftes
should
take
it
of
,
Aaron
made
them
naked
.
Here
also
was
Pilates
deceit
in
washing
his
handes
,
thinking
all
the
blame
stucke
in
the
high
priestes
,
and
the
rest
of
the
Iewes
,
that
so
vrged
him
with
their
clamorous
importunity
.
Saul
likewise
had
this
excuse
ready
at
his
fingers
endes
,
the
people
haue
spared
&c.
And
1.
Sam
.
15.
15.
Vers
.
19.
when
yet
Samuel
againe
vrged
him
,
wherefore
hast
thou
not
obeyed
the
voice
of
the
Lord
?
he
still
held
him
close
to
this
defence
,
yea
,
saith
he
,
I
haue
obeyed
,
but
the
people
tooke
,
&c.
till
the
second
replie
of
Samuel
Vers
.
20.
wrung
from
him
this
holde
,
and
made
him
say
,
I
haue
sinned
,
I
haue
transgressed
the
commandement
of
the
Lord
,
because
I
feared
the
people
,
and
obeyed
their
voice
.
2
Vpon
the
commandement
,
or
example
of
our
superiours
.
2
Commandement
or
example
.
Thus
children
,
if
they
were
commanded
doing
of
euill
by
their
parents
,
seruants
,
if
by
their
masters
,
subiects
,
if
by
their
Magistrates
,
thinke
themselues
sufficiently
excused
.
If
there
be
sinne
in
that
they
haue
done
,
they
thinke
the
commander
shall
answer
to
God
for
it
.
Thou
wittall
,
would
this
be
a
good
answer
before
an
earthly
magistrate
in
case
of
treason
,
felonie
,
yea
or
a
farre
lesse
matter
,
to
say
,
Sir
,
my
Master
commanded
me
?
or
hast
thou
here
so
much
witte
to
saue
thy selfe
from
the
danger
of
mans
law
,
as
not
to
venture
vpon
thy
superiours
commandement
?
and
hast
thou
so
little
witte
,
as
to
thinke
Gods
lawes
are
lesse
seuere
then
mans
,
that
this
answere
,
my
father
,
my
husband
,
my
master
,
my
magistrate
commanded
mee
,
may
serue
thy
turne
before
Gods
tribunall
?
darest
thou
not
steale
,
for
all
thy
masters
commandement
,
for
feare
of
the
gallowes
?
and
yet
,
because
of
thy
masters
commandement
,
wilt
thou
dare
to
prophane
the
Saboath
,
without
all
feare
of
hell
?
thou
thinkest
that
the
command
of
that
authority
,
which
is
ouer
thee
,
will
lessen
thy
sinne
.
Nay
rather
it
will
aggrauate
it
.
For
if
thou
didest
sinne
of
thy selfe
,
without
the
command
of
man
,
then
thou
diddest
,
simply
reiect
gods
commandement
.
Now
thou
reiectest
it
with
a
farre
greater
disgrace
,
and
disparagement
to
God
.
For
besides
reiecting
the
onely
wise
God
,
thou
preferrest
before
him
base
and
foolish
man
.
And
so
by
this
meanes
thy
sinne
is
doubled
.
For
first
thou
sinnest
in
neglecting
Gods
word
,
and
secondly
in
regarding
mans
before
it
.
The
authority
then
of
our
superiours
commandement
,
or
example
will
little
stead
vs
,
when
God
shall
come
to
skan
our
sinne
.
The
Apostle
dehorting
the
Corinthians
from
fornication
,
remembreth
them
of
that
1.
Cor
.
10.
8.
cleared
.
fearefull
iudgement
that
befell
the
Israelites
for
this
sinne
,
three
and
twenty
thousand
of
them
fell
in
one
day
.
Now
Moses
mentions
foure
and
twentie
thousand
,
wherof
1000
were
the
chief
princes
of
the
people
,
the
other
three
and
twenty
were
those
of
the
inferiour
sort
,
who
fell
into
this
sinne
prouoked
by
the
instigation
,
and
example
of
their
princes
.
What
thinke
wee
should
be
the
reason
that
the
Apostle
should
rather
insist
in
the
speciall
punishment
of
the
people
,
then
in
the
common
,
and
generall
punishment
both
of
Princes
and
people
together
?
Some
of
the
learned
say
that
the
Apostle
Iun
.
parall
.
l.
2.
par.
37.
Quam
frigida
&
ieiuna
sit
eorum
defensio
,
qui
exemplo
&c.
potentiorum
se
tutos
putant
si
in
maleficia
consenserint
,
aut
ruerint
praeter
officium
suum
.
would
hereby
teach
the
Corinthians
,
the
sillinesse
,
and
weakenesse
of
this
excuse
,
whereby
men
vse
to
defend
those
sinnes
,
whereunto
they
were
swayed
by
the
force
of
their
Gouernors
authority
,
and
example
.
For
,
though
this
23.
thousand
of
the
people
had
their
princes
example
,
euen
a
whole
thousand
of
them
,
going
before
,
and
drawing
them
after
,
yet
they
were
drawen
by
them
,
as
well
into
the
same
punishment
,
the
same
destruction
,
as
the
same
sinne
.
3
Vpon
the
prouocations
of
others
,
who
iniurie
,
grieue
,
and
exasperate
vs
either
by
word
,
or
deed
.
3
Prouocations
.
As
in
chasing
,
and
swearing
it
is
vsuall
,
why
what
should
one
doe
,
when
he
is
thus
abused
?
such
dealing
,
as
this
,
would
anger
a
very
Saint
.
So
saith
the
quarrelous
,
and
contentious
man
,
if
it
were
not
for
my
ill
neighbours
,
I
should
liue
more
quietly
,
and
peaceably
.
True
;
if
it
were
not
for
one
ill
neighbour
of
thine
,
that
is
an
euill
,
and
naughtie
heart
,
full
of
gall
,
and
bitternesse
.
Whence
,
saith
Iames
,
notably
meeting
with
this
deceit
,
are
strifes
,
Iames
4.
1.
and
contentions
?
O
saies
the
deceitfull
heart
of
the
wrangler
,
not
from
mee
,
but
from
such
,
and
such
,
as
prouoke
me
by
their
iniuries
.
No
saith
Iames
,
they
are
from
the
lustes
that
fight
in
your
members
.
Thou
hast
a
troublesome
heart
,
distempered
with
many
inordinate
passions
,
and
that
is
the
cause
of
thy
rage
,
and
fury
.
For
many
men
haue
receiued
farre
greater
iniuries
with
farre
lesse
adoe
.
If
the
sea
should
ascribe
her
raging
to
the
windes
,
it
might
easily
bee
conuinced
,
because
the
same
windes
blowe
vpon
the
riuers
,
and
yet
they
are
quiet
.
The
reason
then
is
not
the
windes
,
but
the
vastnesse
that
is
in
the
sea
it selfe
,
which
the
little
riuers
wanting
are
not
disquieted
in
like
manner
with
the
windes
.
If
thy
heart
were
not
so
vast
,
and
great
,
as
it
is
,
it
would
be
nothing
so
turbulent
,
nor
boisterous
,
though
the
windes
raged
farre
more
fiercely
,
then
now
they
doe
.
Shake
cleere
water
in
the
glasse
,
and
iogge
it
as
much
as
you
will
;
still
it
reteineth
it
cleerenesse
and
purity
:
but
let
such
water
wherein
there
is
mudde
at
the
bottome
be
stirred
,
and
presently
it
will
be
faeculent
,
corrupt
,
and
obscure
It
is
the
mudde
,
and
mire
of
thy
corrupt
affections
,
that
makes
thy
heart
so
troublesome
,
when
it
is
stirred
with
iniuries
.
A
heart
free
from
this
mud
,
would
be
free
from
distemper
,
though
neuer
so
much
tossed
and
shaken
.
Then
againe
;
what
sense
is
there
in
this
,
that
,
because
men
prouoke
thee
,
therefore
thou
must
prouoke
God
?
what
if
men
anger
thee
?
hast
thou
no
body
to
wrecke
thy
anger
vpon
,
but
God
?
wouldest
thou
excuse
thy
seruant
,
if
being
angred
,
and
vexed
by
some
of
his
fellow-seruantes
,
he
should
ease
his
stomacke
Chrysost
.
ad
pop
.
Antioch
.
hom
.
22.
{αβγδ}
.
&c.
vpon
thy selfe
?
and
further
,
what
reason
is
there
in
this
,
that
,
because
men
hurt
thee
in
thy
body
,
goods
,
or
name
,
thou
must
therefore
wounde
thy selfe
in
thy
soule
,
and
conscience
;
which
thou
dost
,
when
,
vpon
occasion
of
these
iniuries
,
thou
boylest
in
choler
,
and
swellest
in
malice
against
him
that
wronged
thee
.
What
a
folly
were
this
,
if
,
being
hurt
in
the
hand
,
we
should
goe
about
to
help
our selues
by
dashinge
out
our
braines
against
the
walles
?
Our
brother
hurteth
vs
in
our
estate
.
This
bringes
no
losse
to
our
soule
.
But
when
our
reuengefull
affections
are
vp
,
they
bring
hurt
to
our
soule
,
euen
the
guilt
of
sinne
,
in
transgressing
Gods
commandements
.
Neuer
then
harpe
so
much
vpon
this
,
he
hath
wronged
me
,
thus
and
thus
.
Foole
,
none
wrongs
thee
but
thy self
.
He
hath
taken
away
this
&
that
.
Fool
,
thou
takest
the
best
thing
from
thy selfe
.
Thou
talkest
of
that
which
man
taketh
from
thee
;
but
consider
withall
what
God
hath
giuen
thee
,
euen
in
this
his
taking
away
.
Man
hath
taken
away
some
temporall
commoditie
:
God
giueth
thee
an
occasion
of
increasing
thy
spirituall
commodities
,
in
shewing
of
true
patience
,
humility
,
meekenes
,
and
such
like
graces
.
This
which
God
now
giueth
is
farre
aboue
that
,
which
man
taketh
from
thee
.
And
yet
,
wise
man
that
thou
art
,
because
man
takes
from
thee
the
lesse
,
therefore
thou
thinkest
thou
maiest
take
from
thy selfe
the
greater
.
It
is
grosse
deceit
then
to
excuse
our
sinnes
,
manifest
wronges
to
God
and
our
owne
soules
,
by
the
wronges
that
others
doe
Leuit.
24.
10.
14
vs.
That
blasphemer
in
the
law
,
had
this
excuse
,
that
it
was
in
heate
,
being
prouoked
by
the
contention
of
that
other
partie
.
Yet
for
all
that
God
would
haue
him
stoned
to
death
.
So
Moses
transgression
,
Psal
.
106.
32.
33.
at
the
waters
of
Meribah
,
was
occasioned
by
the
vntowardnes
,
&
rebellion
of
the
Israelites
,
yet
this
could
not
excuse
him
before
God
,
but
,
for
all
that
,
he
must
be
debarred
from
entring
into
Canaan
.
4
Vpon
the
discouragements
,
and
hindrances
wee
4.
Discouragements
.
receiue
from
others
,
as
it
were
rubbes
to
vs
in
the
way
of
godlinesse
.
O
say
some
concerninge
the
performance
of
good
duties
;
if
we
might
be
countenanced
by
authority
,
holpen
by
our
ministers
,
set
foreward
,
and
hartened
by
those
with
whom
,
and
of
whom
we
liue
,
oh
then
how
zealous
should
we
be
?
but
because
we
haue
so
many
pinches
,
and
pul-backes
this
way
,
we
thinke
our
coldnesse
,
and
backwardnesse
in
religion
not
so
liable
to
censure
.
Thus
many
people
impute
their
not
profiting
,
to
the
minister
,
and
the
manner
of
his
teaching
.
And
if
they
had
such
a
minister
,
oh
how
should
they
thriue
then
.
But
as
he
in
Seneca
hauing
a
thorne
in
De
tranquill
.
animi
.
his
foote
complained
of
the
roughnes
of
the
way
,
that
that
was
the
cause
of
his
limping
,
so
these
,
hauing
thornes
in
their
owne
heartes
,
which
make
the
word
vnfruitfull
,
complaine
of
the
thornes
in
their
ministers
tongues
,
and
make
this
to
be
the
cause
of
their
so
slowe
proceedings
.
Contrarily
,
many
ministers
they
blame
their
people
,
and
thinke
that
,
if
their
hearers
would
giue
them
such
incoragements
,
in
regarde
of
countenance
,
maintenance
,
desire
to
learne
&c
,
as
some
other
people
doe
their
ministers
,
they
should
then
performe
the
worke
of
the
Lord
more
carefully
,
and
comfortably
,
then
now
they
doe
.
But
the
truth
is
,
the
cause
principally
is
in
our
owne
corruption
,
which
being
not
reformed
,
no
incoragements
to
godlinesse
will
much
further
vs
,
but
being
once
redressed
,
no
discoragements
can
much
hinder
vs.
Therefore
,
if
a
good
,
and
throughly
mortified
Christian
should
liue
vnder
one
of
Ieroboams
priests
,
or
with
bannished
Dauid
in
a
drie
desert
,
where
there
were
no
water
,
yet
he
would
thriue
in
the
power
of
godlines
;
Psal
.
63.
1.
on
the
other
side
,
an
vnsound
Christian
,
though
he
liued
vnder
Christs
owne
ministery
,
as
did
Iudas
,
yet
he
would
come
to
nothing
.
So
a
good
prophet
,
as
Moses
,
Ieremy
,
and
others
,
though
yoked
with
neuer
so
crooked
a
people
,
would
yet
thence
take
occasion
of
prouoking
their
owne
zeale
.
An
euill
one
,
though
he
liued
among
the
violent
ones
,
that
take
the
kingdome
of
heauen
by
force
,
would
yet
be
cold
,
and
carelesse
.
Let
vs
not
then
deceiue
our selues
,
to
Matth
.
11.
12.
lay
our
owne
fault
vpon
the
want
of
meanes
,
and
so
indeed
vpon
God
himselfe
.
For
that
wee
haue
not
those
meanes
we
so
much
seeme
to
desire
,
and
in
the
hauing
whereof
we
promise
our selues
such
great
matters
of
our selues
;
whence
is
it
,
but
from
God
,
that
hath
denied
those
meanes
vnto
vs
?
O
if
we
liued
vnder
such
a
mans
ministerie
,
if
we
enioyed
the
dally
companie
of
such
,
and
such
Christians
,
how
should
wee
prosper
then
?
why
?
but
God
hath
not
so
disposed
that
we
should
.
If
there
were
such
necessity
of
,
and
efficacy
in
those
meanes
,
as
we
thinke
,
he
would
not
withhold
them
.
Thinke
we
not
that
God
is
in
stead
of
all
meanes
to
his
,
abundantly
supplying
them
with
the
presence
of
his
spirit
;
who
as
hee
was
a
little
sanctuary
to
his
Ezek
.
11.
16.
people
,
when
they
were
dispersed
among
the
heathen
,
so
likewise
still
to
vs
now
a
little
ministerie
,
a
little
colledge
of
Christians
,
when
his
prouidence
hath
depriued
vs
of
these
meanes
.
But
lo
an
euident
conuiction
of
our
deceitfulnesse
of
heart
.
For
when
we
haue
those
very
selfe
same
helpes
,
by
the
want
whereof
we
excused
our selues
,
yet
our
former
dulnesse
,
and
deadnesse
still
sticketh
by
vs
,
we
are
the
same
men
that
before
.
And
of
the
deceitfull
excuse
of
Translation
so
much
.
CHAP.
XIIII
.
Of
two
other
deceitfull
excuses
of
sinne
,
and
the
vse
of
the
whole
.
THe
fifth
deceitfull
excuse
is
that
of
Custome
.
5.
Custome
.
O
say
some
,
when
they
are
rebuked
for
their
swearing
,
idle
,
and
vaine
formes
of
speech
,
and
such
like
sinnes
,
Truely
wee
meant
no
hurt
,
it
is
onely
a
custome
we
haue
got
,
and
cannot
now
easily
leaue
.
What
wretched
madnesse
is
this
,
that
,
because
we
are
come
to
the
very
height
of
sinne
,
(
for
what
else
is
custome
in
sinne
?
)
wee
should
therefore
think
our selues
priuiledged
to
sinne
;
that
custome
in
sinne
then
which
nothing
increaseth
sinne
more
,
should
be
vsed
as
an
extenuation
thereof
?
The
Apostle
Peter
,
when
hee
would
disswade
vs
from
the
mispending
of
our
time
in
sin
,
and
vanity
,
thought
he
could
vse
no
better
argument
then
this
,
that
heeretofore
it
hath
beene
our
custome
of
a
long
time
so
to
doe
.
Hence
forward
(
saith
hee
)
liue
(
as
much
time
as
remaineth
in
the
flesh
)
not
after
the
lusts
of
men
,
but
after
the
1.
Pet
.
4.
2.
3.
will
of
God
.
Why
?
for
it
is
sufficient
for
vs
,
that
wee
haue
spent
the
time
past
of
the
life
after
the
lusts
of
the
Gentiles
,
walking
in
wantonnesse
,
&c.
Lo
how
he
aggrauates
their
former
sinnes
,
and
so
perswades
them
to
desist
,
because
they
had
so
long
accustomed
themselues
thereto
.
Doest
thou
then
make
a
but
of
thy
custome
?
Oh
sir
it
is
but
a
custome
.
Why
what
canst
thou
say
more
against
thy selfe
?
If
thou
hadst
sworne
but
once
in
all
thy
life
,
it
had
bin
a
sinne
heauy
enough
to
crush
thee
downe
into
hell
:
but
now
when
thou
tellest
me
it
is
thy
daily
custome
;
that
thy
tongue
is
traded
in
this
wickednesse
,
how
now
?
hast
not
thou
mended
the
matter
fairly
?
for
shame
then
away
with
this
so
witlesse
,
gracelesse
,
and
shamelesse
an
excuse
.
Would
a
thiefe
or
murtherer
,
being
arraigned
at
the
barre
,
be
so
simple
as
to
alleage
in
their
defence
,
that
it
hath
beene
their
vse
&
custome
of
a
long
time
to
play
such
reakes
:
Would
not
{αβγδ}
hom
.
19.
ad
popul
Antioch
.
hom
.
14.
ad
pop
.
Anti
.
{αβγδ}
.
hom
.
7.
ad
pop
.
Ant
.
{αβγδ}
.
the
iudge
,
so
much
the
sooner
,
send
them
to
the
gallowes
?
If
the
plea
of
custome
be
so
weake
for
the
defence
of
these
sins
before
man
,
why
then
,
as
Chrysostome
reasons
,
should
it
not
be
as
insufficient
for
the
maintenance
of
swearing
before
Gods
tribunall
.
Though
it
had
beene
the
Antiochians
custome
to
wash
them
in
the
baths
,
yet
,
the
king
forbidding
them
,
they
all
left
for
feare
of
his
displeasure
.
Wherupon
Chrysostome
conuinced
them
of
deceifulnes
in
the
vse
of
this
excuse
,
in
pleading
the
tyrannie
of
custome
.
Lo
,
saith
hee
,
you
may
see
that
where
feare
is
,
there
our
wonted
custome
is
left
presently
:
feare
easilie
ouermasters
custome
,
though
it
bee
neuer
so
auncient
and
necessary
.
It
is
not
then
our
custome
,
but
our
want
of
Gods
feare
,
which
is
the
cause
of
our
swearing
.
The
same
Father
in
another
place
,
maketh
mention
of
one
,
who
had
got
an
ilfauoured
fashion
of
mouing
his
right
shoulder
,
when
he
went
,
which
yet
hee
corrected
,
by
laying
a
sword
ouer
it
,
in
such
manner
,
that
it
should
be
in
danger
of
cutting
,
if
so
it
moued
.
And
so
,
by
feare
of
incision
,
hee
taught
his
shoulders
better
manners
and
motions
.
Do
thou
,
who
pretendest
the
custome
of
thy
tongue
in
swearing
the
same
to
thy
tongue
,
that
he
to
his
shoulder
,
and
in
stead
of
his
sword
vse
the
sworde
of
Gods
worde
,
and
Gods
iudgments
threatned
against
this
sinne
,
and
thou
shalt
easily
get
ridde
of
this
thy
euill
custome
.
For
,
let
men
say
what
they
will
,
it
is
nothing
but
their
owne
hard
hearts
,
voide
of
all
feare
of
God
and
his
iudgements
,
together
with
their
sloth
and
negligence
,
in
not
striuing
against
their
euill
customes
,
that
makes
them
such
slaues
vnto
them
.
The
last
refuge
is
to
helpe
out
the
matter
with
some
distinctions
,
and
pretences
of
false
ends
,
or
any
6.
Subtill
distinctions
.
such
like
quirkes
.
This
is
the
tale-bearers
iustification
of
himselfe
,
I
do
it
not
to
discredit
him
,
but
onely
in
loue
and
good-wil
.
So
the
wearer
of
long
haire
,
I
doe
it
not
for
pride
,
but
onely
to
hide
the
deformitie
of
my
eares
,
or
to
keepe
my
head
warme
.
So
the
good
companions
,
as
they
call
them
,
that
conuerse
familiarly
with
notorious
wicked
persons
,
we
doe
it
only
for
honest
refreshment
,
and
to
winne
them
by
kindnesse
,
as
Christ
conuersed
with
the
Publicanes
,
&
sinners
.
So
those
Corinthians
,
that
were
present
at
the
idols
feasts
;
We
doe
it
not
in
honour
of
the
idol
,
but
only
to
gratifie
our
friends
,
in
a
thing
indifferent
,
the
eating
of
meats
.
Thus
the
Papists
for
their
adoration
of
the
creatures
,
say
,
they
performe
onely
seruice
,
but
not
worship
,
which
is
due
to
God
onely
.
The
man
of
vindictiue
spirit
,
can
distinguish
betwixt
forgiuing
and
forgetting
,
and
tell
you
hee
hath
forgiuen
his
enemy
,
though
he
haue
not
forgotten
the
wrong
hee
hath
done
him
.
Bradford
in
one
of
his
Epistles
makes
mention
of
one
that
excused
subscription
to
the
Popish
articles
being
qualified
with
this
limitation
,
so
farre
forth
as
they
were
not
against
the
worde
of
God
,
beeing
indeede
all
quite
contrary
thereto
.
And
in
this
manner
he
moued
Bradford
&
others
to
subscribe
.
But
a
notable
example
for
this
deceit
was
that
of
the
Israelites
in
their
oath
against
the
giuing
of
their
daughters
in
marriage
to
the
Beniamites
.
For
when
the
women
of
Iabesh
Gilead
did
not
suffice
the
Beniamites
,
and
their
oath
hindred
them
Iude
21.
from
giuing
any
of
their
owne
daughters
,
they
bad
them
take
by
force
of
their
owne
virgins
that
should
come
forth
to
daunce
in
Shiloh
.
Why
but
was
not
this
gainst
their
oath
?
yes
,
but
mark
what
a
fine
quirk
they
found
out
to
elude
their
oath
,
and
so
to
qualifie
the
matter
,
namely
that
they
did
not
giue
them
their
daughters
,
but
the
Beniamites
tooke
them
away
.
Not
much
vnlike
are
those
shifts
to
cousen
the
good
lawes
and
oaths
,
against
buying
of
places
with
monie
,
as
the
laying
of
wagers
before
hand
with
those
of
whom
they
are
to
bee
had
,
That
wee
shall
not
haue
such
,
or
such
a
place
.
Such
also
was
the
deceit
of
those
who
hauing
made
truce
with
their
aduersaries
for
certaine
daies
,
did
yet
during
the
truce
make
incursion
vpon
them
in
the
night
,
&
then
defended
it
,
because
their
truce
was
onely
for
daies
,
not
nights
.
To
this
head
also
wee
may
refer
that
excuse
of
our
trauailers
,
who
excuse
their
kissing
of
the
Popes
toe
,
because
they
doe
that
honour
to
him
onely
as
a
temporall
prince
,
and
not
as
Pope
.
But
these
men
are
not
so
happy
in
their
inuentions
,
to
saue
their
conscience
,
as
was
once
one
to
saue
his
honour
;
who
grudging
the
Persian
king
that
honour
of
falling
downe
before
him
,
and
yet
not
knowing
how
to
auoide
it
,
purposely
let
fall
his
ring
when
he
came
into
the
Kings
presence
,
and
so
excused
the
matter
to
himselfe
,
as
though
he
fell
downe
only
to
take
vp
his
ring
,
and
not
to
worship
the
king
.
And
diuers
such
like
cranckes
as
these
might
bee
instanced
in
.
The
which
indeede
are
but
curteins
,
we
draw
before
our
owne
eies
,
to
hide
our
sin
;
they
are
indeed
,
as
the
spiders
webbe
,
cunningly
wouen
,
and
some
slight
of
witt
may
there
appeare
in
them
,
but
withall
they
are
as
slight
as
the
spiders
webbe
,
they
will
not
indure
the
breath
,
and
blast
of
the
mouth
of
God
.
Doe
not
then
wilfully
deceiue
thy selfe
.
But
thinke
with
thy selfe
,
will
these
distinctions
,
praetences
&
qualifications
satisfie
my
conscience
hereafter
in
the
day
of
trial
?
And
thus
much
for
the
harts
excusing
of
our
euill
actions
,
as
also
for
the
iudgement
of
our
hearts
concerning
our
actions
.
The
vse
of
all
this
is
,
1.
To
teach
vs
not
to
be
ouer
forward
in
consulting
with
flesh
and
bloud
,
when
any
thing
is
to
bee
done
.
Who
would
vse
a
crooked
rule
in
drawing
of
lines
?
Who
would
go
to
such
a
lawyer
,
whose
counsells
he
knew
to
be
meere
deceit
and
cousonage
?
If
then
our
hearts
vnasked
doe
offer
vs
their
counsell
,
let
vs
suspect
it
:
let
vs
be
as
iealous
ouer
our
hearts
as
we
would
be
ouer
a
knowne
crafty
deceiuer
.
2.
Not
to
rest
secure
in
the
iudgement
of
our
owne
hearts
.
Many
blesse
themselues
in
their
euill
courses
,
because
their
seared
and
senselesse
consciences
,
their
deceiued
and
deceiuing
hearts
doe
not
checke
them
.
The
trecherous
selling
of
Ioseph
was
swallowed
downe
by
his
brethren
,
and
did
not
trouble
them
for
nigh
twenty
yeares
afterward
.
The
reason
was
,
the
mists
of
corrupt
affections
dazeled
the
eies
of
their
minde
,
and
so
they
could
not
beholde
their
sinne
in
the
right
forme
,
but
when
affliction
had
remooued
these
mists
of
deceit
from
their
eies
,
then
they
beheld
it
,
in
the
right
shape
,
most
ouglie
,
and
monstrous
,
and
were
confounded
with
the
horrour
thereof
.
Had
they
any
reason
to
approue
their
fact
all
that
while
,
and
to
applaud
themselues
in
it
,
because
of
this
deceitfull
peace
of
a
deceitful
heart
.
O
saies
one
,
I
thanke
God
I
finde
quiet
and
peace
in
mine
owne
heart
,
whatsoeuer
such
,
and
such
iudge
of
me
for
my
courses
.
But
what
talkst
thou
of
peace
?
or
what
hast
thou
to
doe
with
peace
(
as
Iehu
said
to
Iehoram
)
who
hast
no
other
ground
to
build
it
vpon
,
then
the
deceitfull
iudgement
of
thine
owne
blinde
and
bewitched
heart
?
Thou
lookest
in
troubled
water
,
and
seest
no
deformity
in
thy
face
.
But
stay
till
the
water
be
setled
and
cleered
,
and
then
thou
shalt
see
what
a
filthy
mishapen
visage
thou
hast
.
Tell
me
tenne
yeere
hence
,
or
in
the
day
of
thy
triall
,
when
thy
heart
shall
be
freed
from
these
deceits
,
&
Christ
with
the
clay
and
spittle
of
some
sharpe
affliction
shall
haue
sharpened
thy
dull
eye-sight
,
tel
me
then
what
peace
thou
hast
?
3.
Since
our
hearts
as
we
haue
shewed
are
so
deceitfull
in
excusing
and
defending
of
our
sinnes
,
it
must
teach
vs
to
labour
for
the
spirit
of
ingenuity
,
for
that
open
,
and
plaine
heart
of
Iob
in
confessing
of
our
sinnes
,
that
with
him
we
may
be
able
to
say
,
If
Iob
.
31
,
33.
we
haue
hid
our
sinne
as
did
Adam
,
&c.
Though
our
hearts
deceiued
vs
at
first
,
to
make
vs
sinne
,
yet
let
vs
not
suffer
them
to
deceiue
vs
further
,
to
make
vs
to
defend
our
sinne
.
This
is
to
adde
deceit
to
deceit
.
In
Psal
.
139.
Mereberis
illuminari
.
Et
quomodo
●uades
è
duplicibus
tenebris
qui
in
simplicibus
lab●rabas
.
In
Psalm
.
50.
Commissum
est
,
non
defendatur
,
in
confessionem
veniat
non
defensionem
.
Ad
hibes
te
defensorem
peccati
tui
?
vinceris
.
Quis
es
.
n
.
vt
te
defendas
?
Idoneus
esto
,
ad
accusandum
te
▪
noli
dicere
,
ant
nihil
feci
,
aut
quid
magnum
feci
?
aut
fecerunt
et
alij
.
Si
faciendo
peccatum
nihil
te
ditis
del●q●iss
,
ni●il
eris
,
nihil
accipi●s
.
Paratus
est
deus
dare
indulg●ntiā
,
claudis
contra
te
:
Ille
paratus
est
d●re
noli
opp●nere
obic●n●
defensi●nis
,
sed
aperi
sinum
confessionis
.
This
is
double
deceitfulnesse
,
when
single
was
too
much
.
Excellently
Austin
,
If
thou
hast
sinned
thou
art
in
darkenesse
,
but
by
confessing
thy
darkenesse
,
thou
shalt
obtain
the
illumination
of
thy
darknes
:
but
by
defending
thy
darkenes
thou
shalt
be
darkned
in
thy
darknes
.
And
how
wilt
thou
escape
out
of
double
darknes
who
had
so
much
to
doe
with
single
?
And
again
,
Thou
hast
committed
a
sinne
.
Let
it
be
confessed
,
not
defended
.
If
thou
wilt
take
vpon
thee
the
defence
of
thy
sinne
,
thou
wilt
easily
be
ouercome
,
&c.
For
who
art
thou
to
defend
thy selfe
?
Bee
thou
ready
to
accuse
thy selfe
.
Say
not
,
either
I
haue
done
nothing
,
or
no
such
great
matter
,
or
no
more
then
others
.
If
hauing
sinned
,
thou
saist
thou
hast
done
nothing
,
thou
shalt
be
nothing
,
thou
shalt
receiue
nothing
.
God
is
ready
to
giue
the
pardon
.
Thou
stoppest
it
against
thy selfe
.
He
Isay
is
ready
to
giue
it
.
Doe
not
thou
lay
the
blocke
of
thine
owne
defence
,
and
iustification
against
it
:
but
open
the
bosome
of
thy
confession
,
and
selfe
condemnation
for
it
.
CHAP.
XV
.
Fiue
deceits
of
the
heart
in
perswading
to
sinne
.
HEtherto
of
the
first
deceit
,
which
is
in
iudging
:
2.
In
perswading
,
the
second
followeth
in
perswading
.
And
that
is
either
to
the
doing
of
that
,
which
is
euill
,
or
to
the
1.
To
do
euill
.
Where
omitting
of
that
which
is
good
.
In
the
first
kinde
there
are
diuers
deceits
.
The
first
is
to
colour
grosse
sins
with
mild
termes
,
I
Deceit
,
painting
of
sinne
with
vertues
colours
.
and
so
to
present
it
vnto
vs
,
not
in
it
own
proper
colours
,
but
painted
and
gilded
ouer
with
some
shews
of
vertue
,
that
it
might
the
more
easily
winde
and
insinuate
it selfe
into
our
affections
.
This
is
like
their
deceit
that
dye
course
cloth
in
fine
colours
.
Thus
haughtinesse
comes
masked
in
the
habit
of
magnanimity
,
Superbia
c●lsitudin●m
imitatur
,
curi●sitas
affectare
v
.
studium
scientiae
,
ignorantia
q●oque
innocentiae
nomine
t●gi●ur
.
Effusio
liberalitatis
vmbram
obtendi●
.
Conf
.
l.
●
.
c
.
6.
vitia●
obis
sub
virt●tum
nomine
ob
repunt
.
Temeritas
sub
titulo
fortitudinis
latet
.
pro
cauto
timidus
accipitur
.
Sen.
ep
.
45.
curiosity
would
be
taken
for
the
desire
of
knowledge
,
ignorance
shrouds
it selfe
vnder
the
name
of
innocency
and
riotousnesse
shadowes
it selfe
vnder
the
title
of
liberalitie
saith
Austen
.
So
likewise
pestilent
heresie
hides
it selfe
vnder
the
name
of
profound
knowledge
,
and
deepe
learning
.
Reuel
.
2.
24.
Pride
goes
vnder
the
name
of
cleanlinesse
and
neatnesse
:
Machiauelisme
&
worldlines
,
Prou.
23
,
4.
of
wisedome
and
policie
:
impudency
of
presence
of
spirit
,
and
lawfull
audacitie
:
rashnes
,
of
fortitude
:
timorousnesse
,
of
cautelousnesse
:
base
niggardlinesse
,
of
iust
parsimonie
:
drunkennesse
,
of
good
fellowship
:
couetousnesse
,
of
good
husbandrie
.
And
hence
is
that
deceitfulnesse
of
riches
,
in
the
parable
of
the
sower
.
How
are
riches
deceitfull
?
The
deceit
is
in
the
couetous
rich
mans
heart
,
that
couers
his
vnsatiable
coueting
and
desire
of
gathring
riches
with
the
gentle
&
honest
name
of
thrift
,
and
frugalitie
.
Thus
wrong
and
iniustice
deceiues
Aug.
in
Psa
.
46
often
,
vnder
the
colour
,
and
in
the
appearance
of
mercy
and
compassion
.
As
when
wee
releeue
the
needy
with
other
folks
goods
,
or
(
to
vse
Austens
example
)
when
wee
fauour
a
poore
man
hauing
an
ill
cause
,
against
a
rich
man
hauing
a
good
.
In
like
manner
giddinesse
carries
a
blush
of
zeale
:
and
choler
,
and
furie
of
valour
,
and
manhood
.
Whence
that
speech
touching
the
fiery
spirited
man
,
He
hath
mettle
in
him
.
And
it
is
mettall
indeed
,
but
digged
out
of
the
mine-pits
of
hell
,
base
and
reprobate
mettall
which
neuer
receiued
the
image
and
impresse
of
Gods
spirit
.
And
yet
,
as
they
that
haue
ill
eyes
,
will
mistake
one
man
for
another
:
specially
,
when
they
somewhat
resemble
one
another
;
though
otherwise
the
difference
betweene
them
bee
palpable
;
and
so
salute
a
stranger
for
a
friend
:
so
our
pore-blinde
hearts
deceiued
with
that
shadow
of
resemblance
,
which
vice
sometimes
carrieth
of
vertue
,
doe
oftentimes
imbrace
and
receiue
grosse
vices
,
in
steade
of
glorious
vertues
.
For
as
the
Prince
of
darkenesse
,
the
Diuell
doth
sometimes
transforme
himselfe
into
an
Angell
of
light
,
and
become
a
white
Diuell
;
(
for
.
1.
Tim
.
4.
1.
3.
abstinence
from
meates
,
and
marriage
,
sauouring
(
one
would
think
)
of
great
mortification
,
are
yet
doctrines
of
diuels
:
so
also
can
the
works
of
darknesse
transfigure
themselues
into
the
workes
of
light
.
Not
only
those
workes
of
light
,
whereunto
they
seem
to
come
somwhat
neerer
,
but
euen
those
,
(
O
strange
iugling
!
)
from
which
they
are
farthest
distant
.
For
yellow
,
or
some
such
middle
colour
to
be
taken
for
white
,
is
no
such
great
deceit
of
the
eies
:
but
that
blacke
should
bee
taken
for
white
,
this
is
a
strange
deceit
indeede
.
And
yet
this
is
the
deceit
of
our
hearts
to
shape
out
diuerse
vices
vnto
vs
,
like
those
vertues
,
to
which
they
are
most
extremely
contrary
.
For
example
,
not
onely
base
deiection
of
mind
goes
vnder
the
account
of
true
humilitie
,
but
euen
pride
it selfe
,
as
in
those
that
seeke
praise
by
disabling
,
and
dispraysing
themselues
;
as
in
Diogenes
treading
vpon
Platoes
chayre
,
and
saying
,
Plato
I
trample
vpon
thy
pride
,
who
therefore
worthily
had
that
answere
returned
him
,
Thou
tramplest
on
Pride
with
greater
pride
.
Thus
was
it
in
those
heretiques
in
Pauls
time
,
so
humble
,
that
they
would
not
presume
to
come
to
God
immediatelie
,
Col.
2.
18.
they
would
not
dare
to
worship
him
,
but
the
Angels
.
And
yet
of
these
men
,
in
whom
humilitie
made
so
great
a
noyse
,
the
Apostle
is
not
afraide
to
say
,
that
they
are
puft
vp
in
their
fleshly
mind
:
lo
a
proud
humility
.
And
such
is
that
of
the
Papists
,
in
whipping
themselues
:
for
in
these
things
they
swerue
from
the
wisedome
of
the
worde
,
and
follow
their
owne
inuentions
.
And
what
greater
pride
,
then
for
a
man
to
thinke
himselfe
wiser
then
God
,
to
leaue
the
direction
of
his
worde
,
and
to
exalt
his
owne
fancie
aboue
it
?
Thus
Dauid
describeth
the
proud
man
.
Thou
Psal
.
119.
20.
hast
destroied
the
cursed
proud
.
But
who
are
these
?
The
next
words
tells
vs
,
that
doe
erre
from
thy
commandements
:
And
afterward
in
the
same
psalm
,
ver
.
85.
The
proud
haue
digged
pits
for
me
.
But
who
bee
those
proud
ones
?
which
conforme
not
themselues
to
thy
law
.
Let
there
be
neuer
such
shewes
of
humility
,
if
therein
we
prefer
our
owne
wils
to
Gods
,
it
is
but
pride
varnished
with
some
colours
of
humility
.
Peter
Iohn
.
13.
8.
no
doubt
,
thought
himselfe
humble
,
when
hee
would
not
let
Christ
wash
his
feet
.
But
this
was
only
the
deceitfulnesse
of
his
owne
heart
.
For
indeed
he
was
proud
in
so
doing
;
because
,
in
refusing
to
obey
Christs
commandement
,
hee
made
himselfe
wiser
then
Christ
.
Alike
deceitfull
was
the
Baptists
humility
in
refusing
to
wash
Christ
,
that
was
Peters
in
refusing
to
be
washed
by
him
.
Had
wee
not
neede
Mat
.
3.
now
to
haue
our
eies
in
our
heads
,
least
otherwise
our
cunning
hearts
obtrude
vice
vpon
vs
,
in
steede
of
vertue
?
what
more
effectuall
argument
can
they
vse
to
allure
our
affections
to
the
loue
and
liking
of
sinne
,
then
to
set
this
false
glosse
vpon
it
?
When
the
strumpet
would
entise
the
younker
to
commit
follie
Prou.
7.
14.
with
her
,
she
doth
not
giue
her
sinne
the
right
name
of
filthines
which
it
deserued
,
for
that
would
haue
driuen
him
away
,
but
shee
hangs
out
the
Iuybush
of
a
sweet
and
louely
title
,
therwith
inueigling
the
youth
,
Come
let
vs
take
our
fill
of
loue
,
and
delight
our selues
in
daliance
.
Beastly
whoredome
is
but
loue
and
daliance
.
So
the
sluggard
qualifies
and
mollifies
Moderatio
ignauia
d•
.
Sen.
ep
.
45.
Ecclesiast
.
4.
3.
his
shamefull
sloath
with
the
sweet
name
of
peace
,
and
so
lulls
himselfe
a
sleepe
in
his
sinne
,
Better
is
a
handfull
with
quietnesse
,
(
so
hee
termes
his
sloth
)
then
two
handfulls
with
labour
and
vexation
.
Thus
our
hearts
,
bawds
for
the
filthy
strumpet
,
sin
,
teach
hir
this
tricke
of
deceitfulnesse
,
to
correct
her
naturall
deformitie
,
with
these
artificiall
paintings
,
that
so
we
might
be
caught
the
sooner
.
But
as
the
heat
of
the
sunne
,
or
of
the
fire
wil
easily
discouer
the
painting
of
the
harlot
,
by
melting
it
away
:
so
will
the
heat
of
Gods
word
,
if
we
bring
this
painted
&
trapped
strumpet
thereto
,
plainely
shew
,
that
her
beauty
came
out
of
the
boxe
of
a
deceitfull
heart
.
And
then
when
these
daubings
are
washed
off
from
this
Iezabell
,
that
we
may
see
her
in
her
owne
hue
,
wee
did
not
so
much
loue
hir
before
,
but
,
as
Ammon
did
Thamar
,
wee
shall
twise
as
much
loath
her
afterward
.
2.
Deceit
,
which
our
hearts
vse
to
insnare
vs
,
is
2.
Deceit
consisting
of
two
branches
.
to
make
show
of
being
very
reasonable
,
and
shamefaced
,
in
crauing
but
a
little
at
our
hands
;
bearing
vs
in
hand
,
that
if
this
little
bee
granted
,
they
will
rest
contented
therewith
and
wil
demand
no
more
.
Where
in
truth
there
is
a
double
cosenage
.
1.
That
there
are
some
sinnes
which
are
but
little
That
there
are
little
sins
.
Math
.
5.
19.
ones
.
This
was
part
of
the
Pharisees
leuen
,
calling
some
commandements
of
God
but
little
commandements
,
not
much
to
bee
regarded
.
So
now
many
account
faith
and
troth
to
be
put
petty
oaths
.
Fornication
is
iudged
but
a
tricke
of
youth
;
Though
yet
S.
Paul
(
to
vse
the
words
of
that
most
reuerend
man
Mr.
K●ewstub
on
7.
command
.
1.
Cor
,
10.
8.
of
God
)
in
stead
of
that
cloake
of
naturall
infirmity
and
heat
of
youth
,
wherewith
we
vse
to
couer
this
sin
,
puts
vpon
it
a
bloudy
cloake
bathed
in
the
bloud
of
three
and
twenty
thousand
all
smitten
in
one
day
for
this
so
light
a
tricke
.
And
S.
Paul
elsewhere
Ephes
.
5.
6.
hauing
dehorted
from
fornication
and
some
other
sinnes
,
which
our
deceitfull
hearts
vse
to
extenuate
,
addeth
this
watch-word
;
bee
not
deceiued
.
These
things
are
more
then
tricks
,
more
then
matters
of
sport
,
or
iest
:
for
,
for
these
things
comes
the
wrath
of
God
vpon
the
children
of
disobedience
.
What
now
?
are
those
little
sinnes
,
which
bring
on
vs
the
great
wrath
of
so
infinite
a
maiesty
?
And
is
it
now
but
a
tricke
to
goe
to
hell
?
whether
the
weight
euen
of
these
little
sinnes
,
as
it
were
small
sands
,
will
sinke
the
ship
of
our
soules
,
as
well
as
our
greater
and
grosser
sinnes
,
as
it
were
the
heauier
burthens
of
the
shippe
.
Small
leakes
in
ships
,
and
small
breaches
in
walls
,
beeing
neglected
leese
both
shippes
and
cities
.
And
such
tradesmen
,
as
in
their
accounts
regard
not
small
summes
,
will
quickly
prooue
banke
routs
.
Disobedience
,
Aug.
de
doctr
.
Chr.
l.
4.
Quod
minimum
est
minimum
est
:
sed
in
minimo
fidelem
esse
,
magnum
est
.
Nam
sicut
ratiorotunditatis
eadem
est
in
nummulo
exiguo
,
qua
et
in
magno
disco
,
ita
vbi
parua
iustè
geruntur
non
minu●tur
iusti●iae
magnitudo
;
hinc
Apostolus
acriter
adeò
increpat
in
re
parua
.
1.
Cor
.
6.
propter
iustitiam
,
charitat●m
,
quae
in
rebus
quamlib●t
paruulis
magna
sunt
.
though
in
neuer
so
small
matters
,
as
in
eating
of
an
apple
,
gathering
a
few
stickes
on
the
Sabaoth
,
looking
into
,
and
touching
of
the
Arke
,
is
yet
in
Gods
account
,
no
small
matters
.
For
how
seuerely
hath
hee
punished
all
these
,
then
which
yet
what
can
wee
imagine
slighter
?
But
it
is
not
the
smalnesse
of
the
things
that
lessens
either
our
obedience
,
or
disobedience
.
There
is
the
same
reason
of
roundnesse
in
a
small
ball
,
which
in
a
greater
one
:
and
so
of
obedience
,
or
disobedience
,
in
smaller
or
greater
matters
.
A
little
thing
is
little
,
but
faithfulnesse
,
and
so
also
vnfaithfulnesse
in
a
little
,
is
a
great
matter
.
For
it
is
Gods
commandement
that
ties
to
obedience
in
lesser
things
,
as
well
as
in
greater
:
and
that
is
despised
,
as
well
in
the
breach
of
the
lesser
,
as
of
the
greater
.
Let
vs
not
then
thinke
that
any
sinne
is
little
;
since
the
very
least
are
committed
against
so
great
a
God
,
and
bring
vpon
vs
so
great
a
danger
.
More
by
far
,
in
some
respects
,
then
do
those
,
which
wee
count
the
greater
.
For
in
the
greater
we
sooner
come
to
the
sight
of
them
,
and
so
to
repentance
for
them
:
whereas
in
the
lesser
,
we
not
discerning
them
,
through
this
deceitfulnesse
of
heart
,
to
bee
sinnes
at
all
,
goe
on
in
them
,
without
repentance
;
and
so
,
through
irrepentance
,
in
the
lesser
,
lye
open
to
that
danger
,
which
by
repentance
,
wee
happily
escaped
in
the
greater
.
2.
Besides
this
,
there
is
also
another
deceit
,
that
From
these
little
ones
to
bring
vs
to
greater
.
Confes
.
l.
8.
c
.
5.
non
erat
q•
resp●nderē
nisi
tantum
verba
lenta
,
et
somnolenta
:
Modò
,
ecce
modò
,
sine
paululum
.
Sed
modò
,
et
modò
non
habebant
m●dum
.
et
sine
paul●lum
ibat
in
longum
.
if
we
will
yeeld
to
this
little
,
we
shall
no
further
bee
importuned
for
any
more
.
For
howsoeuer
the
beginnings
of
sinne
are
very
modest
and
mayden
like
,
and
the
sluggard
craues
but
a
little
sleepe
,
but
a
little
slumber
,
as
Austen
in
his
first
conuersion
:
yet
sinne
is
of
an
incroaching
nature
,
like
the
riuers
,
smal
at
the
first
rising
,
it
spreads
,
and
inlarges
it selfe
in
going
,
as
a
gangrene
it
creepes
on
by
degrees
,
from
one
part
to
another
,
till
in
the
ende
it
haue
consumed
the
whole
.
So
that
grant
it
but
her
little
,
and
this
little
will
quickly
come
to
a
great
deale
.
Giue
it
but
an
inch
,
and
it
will
take
an
ell
.
Let
the
serpent
but
winde
in
his
head
,
and
hee
will
draw
his
whole
body
after
.
When
the
Leuites
father
in
Law
had
drawne
him
to
stay
till
noone
,
he
drew
him
on
further
to
stay
all
night
,
yea
and
till
towards
the
euen
of
the
next
day
.
Iudges
19.
If
he
had
named
the
whole
time
at
first
,
and
prayed
him
to
haue
stayed
two
daies
longer
,
he
had
neuer
obtained
it
.
But
at
first
,
crauing
onely
halfe
a
day
,
he
comes
at
length
to
get
two
daies
.
If
our
hearts
should
dem
and
all
that
they
will
bring
vs
to
in
the
ende
,
they
would
neuer
bee
heard
:
but
through
their
deceitfull
modesty
of
asking
but
a
little
,
by
degrees
they
quickly
entise
vs
on
to
more
.
How
true
this
is
,
will
easily
appeare
,
if
either
we
look
to
the
matter
of
faith
,
or
of
manners
.
For
the
matter
of
faith
,
or
doctrine
;
witnesse
the
Popish
superstition
,
in
most
of
her
horrible
heresies
,
which
were
not
so
grosse
at
the
first
,
as
now
they
are
,
but
after
that
the
seedes
and
foundations
of
them
were
secretly
laide
in
the
ground
in
the
primitiue
Church
,
the
degenerating
ages
that
succeeded
,
added
,
one
this
peece
,
another
that
,
till
at
the
length
,
in
processe
of
time
,
they
came
to
that
monstrous
deformitie
which
now
we
see
.
The
primacie
of
the
Romane
Bishop
at
first
,
was
onely
in
regard
of
order
and
honour
,
not
of
the
power
&
iurisdiction
,
which
afterward
he
obtained
.
Monastic
all
life
at
first
was
only
for
safety
in
time
of
persecution
:
&
the
monasteries
of
the
ancient
were
not
much
differing
from
our
colledges
.
The
vse
of
images
in
Churches
was
first
onely
historicall
.
Afterward
,
thus
much
being
granted
,
the
idolatrous
hart
of
man
neuer
gaue
ouer
,
till
the
religious
vse
obtained
.
Such
is
the
danger
of
yeelding
but
to
the
very
least
occasions
,
and
beginnings
of
errour
and
idolatry
.
Milesius
his
image
came
out
of
his
priuate
parlor
into
the
common
hall
,
then
into
the
street
,
next
into
the
Churchyard
,
then
to
the
porch
of
the
Church
,
after
that
,
to
be
on
the
wall
,
last
of
all
it
gat
vpon
the
altar
it selfe
.
After
Ahaz
had
made
his
wicked
altar
,
and
offered
vpon
it
,
he
brought
it
into
the
temple
,
first
setting
it
by
the
brasen
alter
,
but
then
he
broght
it
further
into
the
house
,
and
aduanced
it
to
a
higher
place
,
and
set
it
on
the
northside
of
Gods
altar
.
Lo
2.
King
.
16
,
12.
13.
14.
how
idolatry
secretly
,
and
by
stealth
creepes
in
,
and
gets
roome
of
the
truth
,
first
for
one
arme
,
then
for
another
;
then
for
the
other
parts
,
till
at
length
the
truth
it selfe
be
wholly
iustled
out
.
If
error
got
but
once
into
the
belfrey
,
it
will
neuer
leaue
till
it
be
Doctor
F●lke
.
in
the
chancell
:
if
it
may
be
suffred
to
be
in
the
porch
it
will
not
be
long
but
you
shall
see
it
possessed
of
the
Church
it selfe
,
and
ietting
it
in
the
pulpit
.
What
shall
we
say
then
to
those
reconcilers
of
vs
and
the
Romanists
,
that
would
haue
vs
yeeld
in
somethings
vnto
them
?
Assuredly
,
if
once
the
sluces
be
opened
the
waters
must
needs
runne
a
maine
:
if
the
gate
Patente
perta
impossibile
est
mal●m
vlterus
non
precedere
.
be
set
open
,
the
besieging
enemy
will
enter
,
What
shall
we
say
likewise
to
those
,
that
thinke
it
no
such
great
matter
to
yeelde
vnto
showes
and
appearances
of
idolatry
?
as
for
trauailers
into
idolatrous
places
to
shew
some
kinde
of
reuerence
to
the
hoast
,
to
kisse
the
Popes
toe
,
if
yet
these
be
shewes
onely
of
idolatry
.
Certainely
these
are
but
shooing-hornes
to
draw
on
further
matters
.
Therefore
the
least
sins
in
euery
commandement
are
reproached
with
the
name
of
the
greatest
,
as
the
vnchast
glaunce
of
the
eie
with
adulterie
,
and
Paul
cals
the
Corinthians
sitting
downe
at
the
idolaters
feast
,
though
without
all
intent
of
honouring
the
idol
,
by
the
odious
name
of
idolatry
:
because
these
lesser
and
petty
matters
1.
Cor
.
10.
14.
(
as
we
count
them
)
make
way
,
and
paue
a
causey
for
the
greater
.
Hence
it
was
that
Iob
freed
himselfe
,
Iob
.
31.
27.
not
onely
from
the
grosser
idolatry
,
but
euen
from
the
least
shew
of
it
,
in
outward
fashions
;
not
onely
from
worshipping
the
sunne
and
moone
,
but
euen
from
his
hands
kissing
of
his
mouth
,
a
Adorare
,
est
manum
●r●
admone●e
.
gesture
onely
of
adoring
.
And
because
heerein
our
hearts
notably
iuggle
,
therefore
he
saith
.
If
mine
heart
hath
beene
deceiued
in
secret
,
or
if
mine
hand
hath
kissed
my
mouth
.
Thereby
shewing
that
it
is
a
part
of
our
hearts
deceitfulnesse
to
draw
vs
on
first
to
these
matters
of
lesse
account
,
that
afterward
wee
might
the
more
easily
digest
the
greater
.
Of
this
Moses
seemeth
to
speake
,
when
he
saith
to
Israell
,
Beware
lest
your
hearts
deceiue
you
,
namely
vpon
occasion
of
that
great
prosperity
before
spoken
of
,
that
going
backe
,
at
the
first
onely
from
your
feruor
,
and
zeale
in
my
true
seruice
,
at
length
,
by
degrees
,
you
should
worship
strange
Gods
,
and
bow
downe
vnto
them
.
Wherefore
Deut
.
11.
16.
let
no
man
deceiue
himselfe
,
saying
,
O
this
is
but
a
small
matter
,
why
should
any
stand
so
much
vpon
this
?
Yea
but
this
small
matter
is
a
strong
cart-rope
to
plucke
greater
after
it
.
A
little
leuen
leaueneth
the
whole
lump
.
A
little
sparke
often
kindles
a
great
fire
,
deuouring
to
destruction
.
Assuredly
in
the
iustice
of
God
,
punishing
smaller
sinnes
with
greater
,
they
that
make
no
conscience
of
smaller
vntruths
,
in
time
come
to
haue
such
large
consciences
,
&
wide
throats
,
that
they
can
swallow
down
grosse
errors
,
as
it
were
great
gobs
at
once
.
Hauing
fallen
to
the
Diuels
porridge
,
they
will
shortly
eat
of
his
flesh
,
and
from
eating
of
the
huskes
of
grapes
,
they
will
come
at
length
to
eat
of
the
grapes
themselues
,
and
from
this
to
the
drinking
of
wine
it selfe
.
For
whereas
it
is
onely
the
commandement
of
the
Lorde
that
binds
vs
in
the
greater
matters
,
hee
that
hath
boldly
begun
to
shake
off
this
yoke
in
the
lesser
,
what
is
there
that
can
holde
him
fast
to
the
Lord
in
the
greater
?
Chrysostome
is
very
zealous
in
this
point
,
writing
Gal.
1.
6.
vpon
those
words
of
Paul
concerning
those
that
vrged
the
ceremonies
of
Moses
,
But
there
are
some
that
Atqui
vnum
aut
alteru
duntaxat
praescriptum
inauxerant
.
&c.
Qd
pusillum
quiddam
perp●ram
a●mix●ū
totum
corrump●t
.
would
ouerthrow
the
Gospell
of
Christ
.
Why
but
,
saith
that
Father
,
they
retained
the
Gospell
,
onely
they
would
haue
brought
in
a
Iewish
rite
,
or
two
.
And
yet
the
Apostle
saies
that
heereby
the
Gospell
is
subuerted
,
to
shew
how
but
a
little
thing
,
beeing
vntowardly
mingled
,
mars
al.
For
as
in
the
Kings
coine
,
he
that
clippes
off
but
a
little
of
his
image
stamped
thereon
,
imbaseth
the
whole
peece
:
so
if
any
shall
ouerthrow
but
the
least
parcell
of
the
truth
,
it
is
wholly
corrupted
,
from
these
beginnings
Sanae
fidei
vel
minimam
pa●ticulam
.
proceeding
alwaies
to
worse
things
:
where
are
they
now
who
condemne
vs
as
contentious
,
because
of
our
disagreement
with
heretikes
?
—
let
them
heare
what
Paul
saith
,
namely
that
they
did
ouerthrow
the
Gospell
,
who
brought
in
but
a
little
innouation
.
So
dangerous
did
this
holy
man
hold
it
,
to
yeeld
though
neuer
so
little
,
to
errour
,
because
of
this
deceit
,
whereby
the
whole
truth
is
secretly
vndermined
.
Wee
would
not
giue
place
saith
Paul
,
by
subiection
one
houre
to
Mosaique
rites
vrged
by
the
false
Apostles
that
the
trueth
of
the
Qui
paululum
quiddam
rerum
nouari●
inauxerant
.
Gospell
(
indangered
belike
by
those
rites
)
might
continue
.
If
we
neuer
so
little
sippe
of
the
cup
of
errour
,
we
shall
drinke
our
full
draught
,
yea
we
shall
go
on
in
carousing
,
till
we
be
drunke
therewith
.
If
we
begin
neuer
so
little
to
nibble
vpon
these
meats
,
wee
shall
fill
our selues
with
them
,
and
eate
till
we
surfer
.
Neither
is
this
perswasion
from
the
smalnesse
of
the
sinne
deceitful
onely
in
matter
of
doctrine
,
but
also
of
life
,
and
conuersation
.
Witnesse
the
many
experiences
of
Gods
children
,
who
,
winking
at
smaller
sinnes
,
haue
beene
plunged
into
greater
,
and
yet
(
so
cunningly
and
closely
is
this
deceit
carried
)
they
haue
not
espied
the
change
.
For
that
which
our
Sauiour
speaketh
concerning
the
grouth
of
grace
,
that
it
is
insensible
,
like
to
that
of
the
corne
,
where
the
Mark
4.
26.
27.
28.
seede
springs
and
growes
,
first
the
blade
,
then
the
eares
,
then
the
ful
corne
,
the
husbandman
not
knowing
how
,
may
as
trulie
be
said
concerning
the
grouth
of
wickednesse
;
After
that
the
smaller
seedes
of
this
vnhappy
cockle
and
darnell
are
once
receiued
into
our
harts
,
they
shoot
forth
,
and
still
rise
higher
,
and
higher
,
without
our
feeling
or
discerning
:
because
of
this
creeping
,
stealing
,
and
deceitful
pace
of
sinne
whereby
step
by
steppe
,
by
little
and
little
it
ascendeth
vp
in
vs
,
til
it
be
come
to
his
full
height
.
Hence
that
admonition
,
Remember
from
whence
thou
art
fallen
.
For
we
,
because
we
fall
by
degrees
,
our
harts
Apoc
.
2.
4.
deceitfully
getting
this
little
,
do
not
so
well
perceiue
how
farre
we
are
fallen
,
til
we
cast
backe
our
eies
to
that
high
hill
where
we
stood
before
,
and
then
wee
see
how
miserably
we
haue
beene
deceiued
.
Flatter
we
not
then
our selues
in
this
deceit
.
Say
not
of
any
of
thy
infirmities
,
as
Lot
of
his
Tsoar
,
oh
is
not
this
a
little
one
?
may
I
not
bee
dispensed
with
,
for
this
little
,
so
I
go
no
further
?
may
I
not
giue
mine
eye
liberty
to
wander
a
little
in
wanton
glaunces
?
may
I
not
let
loose
the
reines
to
my
tongue
to
friske
it
out
a
little
,
in
some
idle
,
and
lasciuious
speeches
?
may
I
not
vnshakle
my
feete
,
and
giue
them
leaue
to
carry
me
to
such
and
such
places
?
May
I
not
doe
all
this
,
so
I
doe
no
more
,
so
I
breake
not
out
into
the
outward
acts
of
vncleannesse
?
No
more
,
O
foole
?
How
canst
thou
chuse
but
do
more
?
Thinkest
thou
a
dogge
will
runne
away
from
thee
,
as
long
as
thou
castest
him
bread
?
or
that
flaxe
will
not
conceiue
flame
,
when
thou
puttest
fire
thereto
?
or
that
thou
canst
carrie
burning
coales
in
thy
bosome
,
and
not
be
burnt
?
No
no
.
If
once
thou
hast
let
loose
the
reins
to
these
madde
horses
,
thou
maist
not
looke
to
stay
them
when
thou
wouldest
.
If
once
thou
giuest
leaue
to
thy
corrupt
affections
to
begin
to
play
their
parts
,
Non
obtinel
is
vt
desinat
:
si
inciperes
permiseris
.
Imbecillis
est
primo
&c.
vires
dum
procedit
parat
.
excluditur
facilius
quam
expellitur
.
facilius
non
recipiuntur
quam
exeunt
.
sen
.
ep
.
116.
Aliquatenus
inquis
timere
,
a
liquatonus
dolere
permitie
.
S●d
illud
aliqua
tenus
longe
producitur
,
nec
vbi
vis
finem
accipit
.
Ibid
.
thou
shalt
hardly
make
them
giue
ouer
.
Though
at
first
they
be
but
weake
,
yet
afterward
they
raise
vp
their
spirits
,
and
get
strength
in
going
.
Easier
it
is
to
keepe
them
out
,
then
to
trust
them
out
.
Heare
not
then
these
cunning
insinuations
of
thy
heart
,
oh
but
a
little
idlenesse
,
but
a
little
wantonnesse
,
a
little
foolishnes
,
and
then
wee
haue
done
;
oh
but
this
little
stretches
it selfe
farre
.
This
somewhat
goes
a
great
way
,
and
will
not
stay
where
we
would
.
The
Prouerbe
is
false
heere
,
Modicum
non
nocet
,
A
little
hurts
not
.
Yes
a
little
hurts
a
great
deale
.
Little
sins
vsher
great
ones
,
and
bring
them
into
the
closets
of
of
our
hearts
.
And
heere
behold
a
notable
peece
of
cunning
fraud
in
these
crafty
hearts
of
ours
.
In
perswading
and
inueagling
vs
to
sinne
,
they
vrge
hard
that
it
is
but
a
little
they
craue
:
what
?
will
you
sticke
with
vs
for
so
little
?
but
when
this
little
is
once
yeelded
them
,
then
they
tell
vs
,
that
hauing
done
so
much
,
it
makes
no
great
matter
,
if
now
we
goe
a
little
further
:
We
cannot
bee
much
worse
,
then
wee
are
.
As
when
we
haue
mispent
some
part
of
the
day
in
idlenesse
,
then
it
reasons
thus
with
vs.
Now
thou
hast
lost
this
part
of
it
,
thou
canst
do
no
great
good
with
the
remainder
:
it
were
euen
best
to
be
idle
still
.
The
like
may
bee
saide
in
the
matter
of
lying
,
theeuing
,
vncleannesse
.
When
we
haue
but
yeelded
a
little
,
then
our
hearts
tells
vs
,
wee
haue
cracked
our
credit
with
that
we
haue
done
already
;
we
were
as
good
go
forward
now
,
as
stand
still
.
Hence
it
is
,
that
Opert●t
gna●iter
impud●ntem
esse
,
qui
semel
,
&c.
when
men
haue
once
begun
to
sinne
in
any
kinde
,
they
haue
so
lustily
lashed
on
:
As
Iakob
in
his
lying
to
his
Father
Isacke
,
first
,
I
am
Esau
,
&c.
then
beeing
demanded
how
he
came
to
his
venison
so
quickly
,
he
goeth
further
,
most
indignely
abusing
the
holy
name
of
God
himselfe
,
The
Lord
thy
God
brought
it
to
my
hand
.
So
Saul
in
his
swearing
and
cursing
:
first
,
Cursed
be
the
man
that
eateth
food
till
night
:
then
,
As
1
Sam
.
14
24.
the
Lord
liueth
that
saueth
Israell
;
though
it
bee
Ionathan
he
shall
die
.
And
againe
,
God
do
so
,
and
more
also
,
vnlesse
thou
dye
the
death
Ionathan
.
So
Peter
,
from
Psalm
39.
one
deniall
,
rushes
on
to
a
second
,
a
third
;
and
from
a
simple
deniall
,
to
a
deniall
with
execration
.
Ouer
shooes
,
ouer
bootes
,
as
wee
say
.
So
like
in
this
regard
are
the
waters
of
sinne
to
those
in
Ezekiel
.
For
they
come
stealing
on
vs
by
degrees
,
and
arise
from
the
ankles
to
the
knees
,
and
so
higher
and
higher
.
Yet
heerein
vnlike
,
that
they
stay
not
at
the
chinne
,
as
those
do
,
but
goe
ouer
head
,
and
eares
,
and
drowne
vs
in
perpetuall
perdition
.
Wee
must
then
carry
a
strait
hand
ouer
our
hearts
,
and
be
as
farre
from
gratifying
them
in
these
their
littles
of
sinne
,
as
wiser
Physitians
are
their
patients
,
in
their
littles
of
meats
and
drinkes
hurtfull
.
For
it
fareth
with
vs
in
sinning
,
as
in
eating
,
where
one
bit
drawes
downe
another
;
though
at
first
wee
purposed
to
eat
little
,
or
nothing
.
And
as
wee
get
a
stomache
,
and
prouoke
our
appetite
,
sometimes
by
eating
,
so
is
our
fitnesse
for
,
and
desire
after
sinne
increased
by
beginning
to
sin
.
For
as
euery
good
worke
increaseth
our
holinesse
,
and
so
hability
for
obedience
,
according
to
that
of
S.
Paul
,
Rom.
6.
22.
cleered
.
Being
made
the
seruants
of
God
ye
haue
your
fruit
in
holinesse
:
so
euery
sinne
addeth
to
our
pollution
,
leauing
behind
it
a
kinde
of
staine
in
the
soule
,
whereby
it
is
the
readier
for
further
disobedience
.
Whence
it
comes
to
passe
,
that
hauing
begunne
to
say
yea
to
sinne
,
but
for
a
little
,
we
find
it
so
hard
afterward
to
say
it
nay
in
farre
greater
matters
,
and
hauing
satisfied
the
smaller
requests
of
sinne
wee
are
made
farre
more
easie
,
and
inclinable
vnto
her
greater
demands
.
Hence
that
warning
of
the
Apostle
.
Bee
not
deceiued
.
Euill
wordes
corrupt
good
manners
.
Your
deceitfull
heart
will
beare
you
in
hand
,
that
it
matters
not
so
much
for
wordes
.
It
is
but
a
small
matter
,
〈…〉
9.
c
.
8.
what
words
or
phrases
one
vses
.
But
the
truth
is
,
euil
Primoribus
labris
sorbeb●t
exiguum
.
Itaque
ad
illud
modicum
qu●●idiana
modica
a●d●nd●
,
quoniam
qui
modica
negligit
●paulatim
deci●●●
;
in
eam
consuet●
d●nem
l●psa
erat
vt
pro●è
iam
plenos
mero
calicules
inbianter
bauriret
.
Confess
.
6.
8.
words
,
as
small
as
you
make
of
them
,
will
bring
on
euill
deedes
.
Monica
Austens
mother
(
as
himselfe
reports
it
)
when
she
was
a
maide
,
began
to
sippe
a
little
wine
,
as
she
poured
it
forth
for
her
parents
.
But
marke
what
followed
vpon
this
sipping
.
Dayly
adding
saith
S.
Austen
vnto
her
first
little
new
littles
,
because
he
that
maketh
no
bones
of
small
matters
,
by
little
and
little
will
fall
to
greater
,
shee
came
to
that
passe
,
that
she
could
with
great
greedines
draw
dry
almost
whole
cups
ful
of
wine
.
Lo
what
comes
but
of
sipping
,
and
kissing
the
cup
.
But
the
example
of
Alipius
,
related
also
by
the
same
Father
,
is
farre
more
remarkable
;
who
beeing
importuned
by
his
companions
to
go
to
those
bloudy
spectacles
of
the
gladiatorie
combats
,
at
length
with
much
adoe
he
yeelded
,
yet
purposing
with
himselfe
,
(
and
telling
them
so
much
,
)
that
he
would
keepe
his
eies
shut
,
and
so
be
absent
,
euen
whilest
he
was
present
,
ouercomming
Si
corpus
meum
trabi●●●
,
nuquid
e●
〈…〉
et
o●ul●s
&c.
Adero
itaque
a●sens
et
sic
et
v●s
,
et
illa
superab●
.
both
his
friends
,
by
going
with
them
,
and
also
the
sights
to
which
he
went
with
them
,
by
beeing
but
a
blinde
beholder
of
them
.
But
being
come
thither
,
and
vpon
the
fall
of
one
of
the
fighters
the
people
making
a
great
outcrye
,
hee
could
no
longer
hold
his
eies
shut
,
but
longing
to
see
what
the
matter
was
,
opened
them
,
fixed
them
vpon
that
barbarous
sight
,
and
fedde
them
with
the
cruell
pleasure
thereof
.
So
that
now
,
saies
Austen
,
he
was
not
the
same
Et
non
erat
iam
ille
qui
venerat
,
sed
v●us
de
turba
ad
quam
venerat
.
Spectau●●
,
clamauit
,
exarsit
,
abs●●lit
inde
secum
insantam
qua
st●mularetur
redire
non
tantum
cum
illis
a
quibus
prius
abs
〈…〉
est
,
sed
etiam
prae
illis
&c.
he
that
came
thether
,
but
one
of
that
multitude
to
which
he
was
come
,
a
right
companion
of
those
with
whom
he
came
.
He
beheld
and
looked
on
with
the
rest
,
cried
out
with
them
,
was
inflamed
with
them
,
and
carried
thence
that
madnesse
,
which
wrought
in
him
an
itch
of
returning
,
not
onely
with
them
that
brought
him
thither
,
as
a
companion
,
but
before
them
,
as
a
captaine
and
ringleader
of
many
others
.
But
among
all
examples
there
is
none
to
that
of
Salomons
.
The
beginning
of
whose
ouerthrow
was
from
this
deceit
.
It
had
been
a
hard
matter
for
so
excellent
a
man
at
the
first
dash
to
haue
beene
brought
to
that
height
of
defection
;
no
.
No
man
suddenly
becomes
notoriously
wicked
,
specially
Nemo
〈…〉
è
〈…〉
.
hauing
bene
eminently
vertuous
before
,
but
step
by
step
,
piece
and
peece
,
heere
a
little
,
and
there
a
little
.
Loe
therefore
how
Salomons
deceitfull
heart
foyled
him
;
first
onely
drawing
him
to
the
more
immoderate
vse
of
pleasures
,
in
themselues
lawfull
,
perswading
him
yet
that
he
should
still
,
together
with
the
vse
of
them
,
retain
his
wisdome
,
his
piety
.
But
in
Eccles
.
2.
3.
the
euent
it
prooued
otherwise
.
As
the
loue
of
pleasures
went
in
,
so
the
loue
of
godlinesse
,
went
out
by
degrees
,
his
zeale
cooled
,
his
forwardnesse
slaked
.
The
excessiue
vse
,
&
loue
of
lawful
pleasures
brought
him
first
to
a
defectiue
loue
of
Gods
word
,
and
from
thence
to
the
loue
of
vnlawfull
pleasures
in
women
;
and
then
bodily
adulterie
brought
him
at
length
to
spirituall
,
euen
to
fearfull
idolatry
,
as
is
obserued
by
Nehemiah
.
Neh
.
13.
26.
Our
wisedome
then
must
be
to
take
heede
(
as
the
Apostle
admonisheth
)
of
this
deceitfulnesse
of
sinne
,
Heb
.
3.
13.
least
we
be
hardened
,
and
habituated
in
sinne
.
For
a
habit
,
and
hardnesse
in
sinne
comes
not
at
first
,
but
by
degrees
,
when
,
by
receiuing
the
seede
of
euill
,
and
entising
thoughts
,
wee
come
to
conceiue
,
and
then
,
as
Iames
sheweth
,
lust
hauing
conceiued
,
sinne
is
brought
forth
,
and
being
brought
forth
is
perfited
by
Iam
1.
14.
15
Dum
seruitur
lib
.
dini
facta
est
consuetudo
,
et
dum
consuetudini
non
resistitur
facta
est
necessitas
.
Aug.
conf
.
8.
5.
Nobis
quia
regred●
non
est
facile
,
optimum
est
non
progredi
.
Ten
.
ep
.
116.
daily
practise
,
which
bringeth
custome
,
and
custome
necessity
.
So
that
now
wee
are
miserably
inthralled
to
sinne
.
Sith
then
wee
cannot
well
bee
rid
of
this
ghuest
,
if
once
intertained
,
let
vs
bee
warie
how
we
enter
into
the
least
parley
with
him
;
since
when
we
are
once
entred
but
a
little
into
this
countrey
,
wee
know
not
well
how
to
get
out
,
it
is
best
for
vs
not
to
come
neere
so
much
as
to
the
confines
,
and
borders
thereof
.
It
is
not
good
comming
within
the
reach
of
the
Lion
,
for
feare
of
being
caught
.
Neither
is
it
good
to
come
neere
the
bankes
side
,
for
feare
of
falling
.
Chrysostome
tels
vs
that
it
is
a
safe
rule
,
not
only
to
auoide
sinne
it selfe
,
but
also
things
seeming
indifferent
,
Hom.
15.
ad
pop
Antioch
.
that
may
toule
and
draw
vs
on
to
sinne
.
And
he
instances
in
laughter
,
and
quipping
,
and
delicious
feasting
,
from
whence
haue
flowen
many
mischiefes
.
These
indifferent
things
,
at
least
so
seeming
,
{αβγδ}
.
he
accounteth
the
edge
of
the
hill
,
and
bids
vs
take
heede
how
we
vse
them
.
And
in
truth
though
such
things
may
seeme
nothing
,
yet
there
is
much
deceit
,
and
danger
in
them
.
They
are
like
Elias
his
cloud
,
which
at
first
seemed
very
little
,
no
bigger
then
ones
hand
,
yet
by
and
by
it
ouerspreads
the
whole
skie
,
and
causeth
a
dashing
shower
.
Wherefore
as
the
Prophet
,
in
the
first
rising
of
the
cloude
bad
the
king
hye
him
to
his
chariot
,
to
auoide
the
tempest
so
must
we
,
foreseeing
the
danger
of
a
great
tempest
euen
in
these
so
little
clouds
,
flye
to
our
shelter
presently
.
The
Iewes
beeing
forbidden
to
make
couenants
with
the
Gentiles
,
they
also
absteined
from
drinking
with
them
,
because
that
was
a
ceremony
vsed
in
striking
of
couenants
,
and
so
it
might
haue
drawen
them
on
thereto
.
And
Eue
hauing
receiued
a
commaundement
from
God
onely
not
to
eat
,
saies
she
must
not
touch
the
fruit
of
the
tree
of
knowledge
of
good
and
euil
.
For
touching
might
Quemadmodum
in
corporibus
qui
vulnera
neglexerunt
febres
gignunt
et
putrefactiones
,
ac
mort●m
denique
●itidē
et
in
animis
qui
pusilla
dissimulant
,
maiora
inuitant
.
Chrys
.
in
Gal.
1.
haue
drawne
on
tasting
.
The
like
warinesse
if
wee
shall
vse
,
then
may
wee
escape
this
deceitfull
snare
of
our
false
and
fraudulent
hearts
.
Otherwise
if
wee
be
too
too
regardlesse
of
smaller
matters
,
of
the
occasions
and
preparatiues
to
sinne
,
quickly
shall
wee
be
caught
.
And
as
in
the
body
little
prickes
of
a
pin
neglected
haue
bred
wrancklings
in
the
flesh
,
and
thence
worse
matters
haue
followed
,
euen
death
it selfe
at
last
:
so
here
in
the
soule
,
our
conniuence
&
ouer
fauourable
indulgence
to
our
smaller
sinnes
cannot
but
inuite
and
call
,
yea
and
with
a
magneticall
kinde
of
attraction
forcibly
draw
vnto
vs
further
,
and
far
more
dangerous
mischiefes
.
The
third
deceit
is
to
tickle
our
affections
,
and
set
3
Deceit
tickling
of
our
hearts
with
the
meer
pleasure
of
sinne
.
our
desires
afloate
,
by
presenting
vnto
vs
the
meere
and
pure
pleasure
of
sinne
.
For
howsoeuer
the
pleasure
of
sinne
bee
a
painfull
pleasure
,
a
soure-sweete
,
which
hath
much
bitternesse
mixed
;
yet
our
hearts
cunningly
hide
and
conceale
that
.
The
flesh
by
vehemency
of
temptation
raiseth
such
clouds
,
that
the
light
of
our
vnderstanding
is
taken
away
,
as
in
Dauid
,
in
his
adultery
,
the
flesh
did
so
possesse
him
with
the
apprehension
of
the
present
pleasurable
delight
of
his
sinne
,
that
hee
could
not
thinke
of
that
shame
,
that
greefe
,
those
wounds
of
conscience
,
those
broken
bones
,
those
sharpe
corrections
that
were
to
follow
.
Psalm
.
51.
Thus
the
Diuell
dealt
with
our
Sauiour
,
hee
shewed
him
the
world
,
and
all
the
glorie
therof
.
But
there
was
also
much
griefe
as
well
as
glorie
in
the
wosld
:
but
hee
would
shew
him
none
of
that
.
So
there
is
farre
more
gall
,
and
bitternesse
,
then
honie
and
sweetnesse
in
sinne
;
yet
our
deceitfull
harts
will
not
let
vs
take
any
notice
thereof
.
like
the
Israelites
,
that
could
remember
the
flesh
pots
and
onions
,
but
not
the
brickes
,
not
the
bondage
of
Egypt
.
Thus
wee
Eccles
.
11.
9.
deuide
that
of
Salomon
,
Go
to
yong
man
,
let
thy
heart
cheere
thee
in
the
daies
of
thy
youth
,
&c
:
suppressing
that
which
followes
,
But
know
that
for
all
this
,
God
will
bring
thee
to
iudgement
.
Thus
the
impure
wanton
Prou.
9.
17.
18.
deceiueth
himselfe
,
who
harkeneth
to
the
sweet
voice
of
the
flattering
harlot
,
Stolen
waters
are
sweet
and
the
bread
of
deceit
is
pleasant
.
But
hee
knowes
not
,
saith
Salomon
,
that
the
dead
are
there
,
and
that
hir
ghuests
are
in
the
depth
of
hell
.
This
deceit
is
much
like
that
of
boyes
,
hiding
a
pinne
in
a
faire
rose
,
and
so
pricking
those
that
smell
of
them
;
or
like
that
of
tradesmen
,
that
shew
their
chapmen
the
better
part
of
the
cloath
,
and
hide
the
worse
.
But
to
deliuer
our selues
from
the
danger
of
this
deceit
;
we
must
,
when
we
are
thus
tempted
with
the
sense
of
present
pleasure
,
cast
our
eies
beyond
it
,
and
looke
behind
it
,
to
see
the
long
tail
it
hath
of
many
sorrows
,
&
vexations
.
We
must
labor
as
well
to
foresee
what
is
to
come
as
we
see
what
is
present
:
doth
the
Diuell
shew
thee
,
as
once
our
Sauior
a
goodly
sight
of
honor
,
glory
,
pleasure
,
profit
,
&c.
in
sin
?
That
thou
maist
not
be
inueagled
therwith
,
thou
must
put
down
his
sight
with
another
sight
of
shame
,
terror
,
torment
here
&
in
hel
,
&
other
such
like
attendants
of
sin
,
which
are
to
bee
seene
in
the
word
.
Think
as
wel
of
the
soure
sauce
,
as
of
the
sweet
meat
,
as
wel
of
Iaels
nayle
to
pierce
our
temples
,
as
of
her
milk
,
&
lodging
to
relieue
our
thirst
&
wearines
;
as
wel
of
Dalilahs
scissers
to
cut
our
hair
,
as
of
her
lap
to
lul
vs
asleep
;
as
well
of
the
pricking
,
as
of
the
pleasantnes
of
the
haw-thorns
.
The
Greek
Poet
saies
wittily
,
If
the
paine
of
the
headach
were
before
the
plesure
of
the
wine
,
none
would
be
drunk
.
If
we
could
{αβγδ}
&c.
Anacreon
.
in
our
apprehension
,
feel
the
paine
of
sin
before
hand
,
wee
should
escape
the
snake
that
lie
,
hid
vnder
the
greene
grasse
,
the
hooke
that
lies
couered
vnder
the
pleasant
bait
.
This
is
Salomons
aduise
in
the
temptation
to
drunkennes
euen
then
when
our
teeth
are
set
on
water
with
the
pleasant
colour
of
the
wine
sprinkling
Pro
.
23
31.
32.
Pro
.
5
4.
&
leaping
in
the
glasse
,
to
remember
that
yet
in
the
end
it
wil
bi●e
like
a
serpent
,
&
hurt
like
a
cockatrice
.
And
so
in
in
temptation
to
vncleannes
by
the
fair
speech
,
2.
Sam
.
2.
26.
&
alluring
beauty
of
the
harlot
,
to
remember
that
her
latter
end
is
bitter
as
wormewood
,
and
sharper
then
any
two-edged
sword
.
For
heere
truely
hath
place
that
speech
of
Abner
,
to
Ioab
,
Knowest
thou
not
it
will
be
bitternesse
in
the
latter
ende
.
Sinne
may
well
bring
with
it
a
flattering
pleasure
in
the
entrie
,
but
it
alwaies
closes
with
a
bitter
remorse
in
the
end
.
4
Deceit
,
presuming
of
mercie
.
The
4.
deceit
is
,
when
it
perswadeth
vs
to
sin
,
vpon
hope
of
Gods
mercy
for
pardon
.
This
is
a
very
vsuall
&
damgerous
deceit
.
Like
that
of
the
diuels
to
our
Sauior
,
Cast
thy selfe
downe
headlong
,
for
the
Angels
shal
bear
thee
vp
.
So
our
harts
to
vs
,
cast
your selues
,
implunge
your selues
into
this
or
that
sin
:
The
mercy
of
God
shall
help
you
out
.
Poyson
thy selfe
:
heer
is
a
counter-poyson
.
Break
thy
head
:
here
is
a
plaister
.
Surfet
:
here
is
a
Physition
.
An
intollerable
thing
it
is
,
that
the
mercy
of
God
,
the
only
inuiter
and
prouoker
of
our
obedience
,
through
the
sophistry
of
these
naughty
harts
of
ours
,
should
be
made
an
allurer
&
very
baud
as
it
were
to
al
filthines
.
There
is
mercy
with
thee
,
saith
Psal
.
130.
4.
the
Prophet
,
what
?
that
thou
mightest
be
despised
,
blasphemed
?
no
;
that
thou
mightest
be
feared
.
And
the
loue
of
Christ
constraines
Paul
to
dutie
.
Therefore
2.
Cor
5.
14.
see
what
noble
deceiuers
our
hearts
are
,
that
can
make
that
an
entiser
to
sinne
,
which
of
it selfe
is
the
only
powerfull
,
and
constraining
perswader
to
godlinesse
.
But
let
them
take
heede
least
their
hope
of
mercie
be
not
presumption
.
As
a
man
passing
ouer
a
bridge
,
which
his
false
spectacles
make
to
seeme
broader
,
then
indeed
it
is
,
being
thereby
deceiued
,
goes
besides
the
bridge
and
so
is
drowned
:
so
is
it
with
those
,
whose
deceitfull
hearts
make
the
bridge
of
Gods
mercy
larger
then
it
is
,
they
are
in
danger
of
falling
beside
it
into
the
waters
of
eternal
destruction
.
For
thogh
Gods
mercy
be
of
the
largest
extent
,
yet
it
is
bounded
with
his
truth
.
And
therefor
vsually
in
the
Scriptures
wee
finde
these
two
coupled
together
,
Gods
mercy
&
his
truth
.
So
that
Gods
mercy
may
not
be
such
,
whereby
his
trueth
in
anie
sorte
should
be
impeached
.
As
it
should
if
it
be
prostituted
it selfe
indifferently
,
and
promiscuouslie
to
all
,
as
well
the
insolent
and
impaenitent
,
as
the
poore
,
humble
and
broken
hearted
sinner
.
For
vnto
these
latter
onely
is
the
promise
of
mercy
made
.
And
if
to
the
others
the
gate
of
mercie
should
be
set
open
;
Gods
mercies
(
as
Salomon
saies
of
the
wickeds
that
they
are
cruell
mercies
)
should
bee
false
,
and
vniust
mercies
.
But
God
neuer
yet
learned
so
to
bee
mercifull
,
as
to
make
himselfe
false
,
and
vnfaithfull
.
The
fifth
deceit
is
,
when
our
hearts
the
better
to
5.
Deceit
pleading
necessity
of
liuing
.
hearten
vs
to
sinne
,
plead
the
necessity
of
liuing
in
this
world
,
and
maintaining
our selues
&
our
charges
.
O
wee
must
needes
liue
,
say
some
.
And
vnlesse
wee
doe
thus
,
and
thus
(
say
breake
the
Sabaoth
,
lie
,
sweare
,
defraud
,
&c.
)
wee
cannot
liue
.
Esau
vnder
this
pretence
sold
away
heauen
.
He
was
verie
hungrie
,
&
konwing
not
how
to
releeue
the
necessity
of
hunger
otherwise
,
then
by
accepting
of
Iakobs
conditions
,
accepted
them
.
I
must
maintaine
my
life
saith
Esau
.
At
this
present
I
cannot
without
some
food
,
food
I
see
none
but
my
brothers
pottage
.
This
I
cannot
haue
,
without
I
buy
it
with
my
birthright
.
And
thus
he
deceiued
himselfe
.
The
like
deceit
wee
shall
see
in
Demetrius
the
siluer-smith
,
who
pleades
hard
for
Diana
,
and
the
worship
of
her
images
by
this
very
argument
,
Sirs
ye
know
that
by
this
craft
we
haue
our
goods
.
If
Diana
goe
downe
,
our
liuing
goes
downe
with
her
.
Thus
would
Sathan
haue
beguiled
Christ
,
when
in
his
hunger
he
perswaded
him
to
releeue
himselfe
by
turning
stones
into
bread
.
And
indeed
to
get
our
bread
by
falshood
,
oppression
,
wrong
,
or
any
indirect
course
is
a
kind
of
turning
stones
into
bread
.
And
,
what
good
will
such
bread
doe
vs
?
Breade
made
of
stones
shall
turne
into
stones
,
euen
in
the
very
eating
.
The
bread
of
deceit
though
neuer
so
pleasant
,
yet
in
the
mouth
proues
but
grauell
,
saith
Salomon
.
Prou.
20.
17.
And
no
maruell
.
It
was
made
of
grauell
and
stones
.
And
so
returnes
to
his
first
substance
.
Another
remedy
against
this
deceit
is
to
oppose
a
greater
necessity
of
our
soules
liuing
both
heere
&
hereafter
with
God
.
What
dost
thou
tel
me
of
the
necessitie
of
thy
liuinge
here
?
There
is
one
onely
necessity
for
which
there
is
no
excuse
,
and
is
,
not
to
offend
God
.
One
thing
is
needfull
,
saith
{αβγδ}
.
Chrysost
.
Christ
,
to
prouide
for
thy
soule
against
heereafter
,
whatsoeuer
become
of
this
carrionly
carcase
of
thine
.
This
is
the
farre
greater
necessity
of
the
two
.
It
is
not
then
simply
necessary
for
thee
to
liue
heere
.
Or
if
it
were
,
yet
not
to
liue
by
such
wicked
meanes
,
which
thine
owne
vnbeleeuing
heart
suggesteth
.
Man
liues
not
by
bread
only
but
by
euery
word
that
proceedes
Mat
.
4.
out
of
the
mouth
of
God
.
And
the
iust
man
liues
,
euen
this
his
temporal
life
also
,
not
by
these
&
those
Hab.
2.
4.
shifts
,
but
by
his
Faith
.
And
that
is
his
meat
in
the
want
of
other
things
,
according
to
that
of
the
Prophet
,
Trust
in
the
Lord
and
doe
good
,
dwell
in
the
land
,
and
feede
thy selfe
by
or
with
thy
Faith
,
as
Tremellius
reades
it
.
And
thus
wee
haue
handled
fiue
deceits
Psalm
.
37.
3.
which
our
hearts
vse
in
perswading
vs
to
sinne
.
There
remaine
yet
diuers
others
,
which
we
will
speake
of
in
the
chapter
following
.
Of
nine
more
dececits
in
the
same
kinde
.
THerefore
to
proceede
forward
with
these
deceits
;
the
sixth
deceit
is
,
A
pretence
that
we
will
VI
.
Deceit
,
Pretence
of
doing
onely
for
trials
sake
.
doe
such
and
such
things
[
euill
and
vngodly
]
onelie
for
trialls
sake
,
that
by
our
owne
experience
we
may
the
better
learne
the
vanitie
of
sinne
.
For
example
,
some
will
go
purposelie
to
see
masse
,
to
the
end
,
as
they
say
,
that
they
seeing
the
foolishnesse
,
and
filthinesse
thereof
might
learne
to
loath
it
the
more
.
The
like
pretence
is
vsed
for
seeing
of
plaies
,
that
by
seeing
many
filthy
sinnes
(
which
the
Apostles
would
not
haue
once
so
much
as
to
bee
named
)
represented
and
acted
on
the
stage
,
wee
shall
learne
to
hate
those
vices
the
more
.
But
God
hath
appointed
better
schoolemistresses
of
the
hatred
of
sinne
,
then
the
practise
of
sinne
.
Why
should
we
leaue
the
meanes
appointed
by
God
to
worke
this
hatred
of
sinne
,
and
deuise
other
meanes
of
our
owne
?
Is
this
the
best
way
to
learne
continency
,
to
exercise
and
trade
our selues
in
vncleannesse
?
Was
there
euer
any
that
learned
sobriety
by
haunting
tauernes
&
ale
houses
?
temperance
out
of
the
schoole
of
Epicurisme
?
chastity
in
the
stewes
?
I
denie
not
but
God
who
draweth
light
out
of
darkenesse
can
heale
the
wound
of
the
viper
with
the
flesh
of
the
viper
,
&
can
make
sinne
,
contrary
to
it
owne
nature
,
to
work
our
good
,
driuing
out
one
poyson
with
another
.
What
then
?
because
the
learned
Physitian
can
heal
vs
with
poysons
,
shall
wee
therefore
bee
tampering
with
them
our selues
?
So
in
stead
of
health
we
may
quickly
meete
with
death
.
No
,
Salomon
himselfe
was
deceiued
in
this
point
;
as
his
Ecclesiastes
sheweth
.
And
his
experience
may
teach
vs
,
how
dangerous
it
is
to
trye
the
heat
of
the
fire
by
putting
in
our
finger
.
Hee
gaue
himselfe
to
a
pleasurable
delicious
life
onely
for
triall
sake
,
to
make
proofe
of
it
,
what
was
in
it
,
that
if
he
could
not
finde
happy
tranquility
Eccles
.
2.
3.
of
minde
,
hee
might
leaue
it
so
much
the
more
willingly
.
But
alas
how
miserably
was
he
hampered
in
the
snares
therof
?
How
was
he
by
this
meanes
drawne
on
to
that
fearfull
apostacie
in
his
olde
age
?
shall
not
his
experience
make
vs
wise
?
shall
any
man
now
thinke
hee
can
safely
beare
that
burden
,
which
hath
already
broken
Sampsons
backe
?
The
seuenth
deceit
is
,
when
we
ground
our
liberty
VII
.
Deceit
,
Presuming
vpon
that
good
we
haue
.
which
wee
take
of
sinning
,
vpon
those
good
,
either
graces
we
haue
,
or
actions
we
doe
;
perswading
our selues
that
a
little
dramme
of
some
goodnesse
in
vs
will
waigh
downe
many
talents
of
wickednesse
.
For
as
we
can
couer
in
our
brethren
many
vertues
vnder
some
one
infirmity
:
so
contrarily
in
our selues
(
so
cunning
and
crafty
are
our
hearts
)
manie
,
not
slighter
infirmities
onely
,
but
euen
grosser
deformities
also
vnder
some
one
,
poor
,
petty
,
(
happely
)
show
of
vertue
,
rather
then
vertue
it selfe
.
Thus
the
ciuill
man
thinkes
his
prophannesse
and
carelesnesse
in
religion
is
sufficiently
couered
vnder
his
vprightnesse
,
and
iust
dealing
in
the
things
of
this
life
.
The
glozing
hypocrite
thinkes
his
zeale
in
outward
profession
may
beare
him
out
in
his
vncharitable
,
vnrighteous
,
and
vnreasonable
dealing
with
men
.
As
if
Herod
should
haue
thought
his
hearing
of
Iohn
a
sufficient
priuiledge
to
him
for
his
incest
.
Thus
noblie
doe
our
hearts
deceiue
vs
,
making
vs
beleeue
that
a
great
heap
of
chaffe
can
lye
hid
vnder
a
little
handfull
of
corne
,
that
a
little
dimme
candle
light
can
chase
away
the
foggie
palpable
darknesse
of
Egypt
.
Whereas
the
contrary
is
the
trueth
,
that
our
little
good
is
rather
obscured
and
eclipsed
with
our
many
and
great
euils
.
As
in
the
parable
of
the
sower
,
the
thorny
ground
is
said
to
bring
forth
no
fruit
,
Luc
.
8.
14.
and
yet
before
,
verse
seuen
,
it
was
saide
that
the
thornes
sprung
vp
with
the
seede
,
so
that
the
seede
did
not
perish
in
the
ground
,
but
sprouted
foorth
,
and
yeelded
some
fruit
;
and
yet
because
,
as
Marke
saies
,
the
thornes
grew
vp
,
or
ascended
,
Mark
4
7.
Math
.
13.
7.
as
Mathew
speaketh
,
namely
aboue
the
fruit
,
therefore
the
fruite
of
this
ground
is
no
fruit
,
it
lies
buried
vnder
the
thornes
,
it
is
ouertopped
,
and
choaked
by
them
.
Lo
now
,
the
fruit
does
not
couer
the
thornes
,
but
the
thornes
the
fruit
.
It
is
not
said
there
were
no
thornes
,
because
of
some
hopefull
beginnings
of
fruit
,
but
contrarily
,
no
fruit
because
of
the
thornes
thriuing
,
and
increasing
.
Were
it
not
absurd
to
reason
thus
,
what
though
there
bee
many
poisonfull
herbs
in
the
pot
?
yet
there
are
some
good
ones
,
and
so
the
porridge
may
be
good
.
Nay
,
if
among
many
good
hearbs
,
there
were
but
one
poysonfull
in
the
pot
,
a
man
might
say
truely
,
Death
is
in
the
pot
,
yea
that
there
were
no
good
hearbe
in
it
;
because
the
poyson
of
the
one
hath
taken
away
all
the
goodnesse
of
the
other
.
So
in
truth
where
there
is
but
any
one
sinne
nourished
and
fostered
,
all
other
our
graces
are
not
onely
blemished
,
but
abolished
,
they
are
no
graces
.
But
most
of
all
is
this
decit
dangerous
in
the
true
children
of
God
?
when
they
shall
the
rather
presume
in
some
things
to
sinne
,
because
they
are
the
children
of
God
,
members
of
Christ
,
and
so
cannot
bee
seuered
from
him
,
and
because
they
are
beautified
with
so
many
excellent
graces
,
which
they
thinke
will
easily
obtaine
pardon
for
some
small
defects
.
Thus
were
the
seruants
in
the
primitiue
Church
deceiued
,
when
vpon
occasion
of
their
calling
,
they
shooke
of
the
yoake
,
and
because
they
were
Gods
sonnes
,
would
no
longer
bee
mens
slaues
.
And
thus
would
the
Diuell
haue
deceiued
Christ
,
when
he
would
haue
had
him
presumed
vpon
his
priuiledge
of
beeing
the
sonne
of
God
,
and
thereupon
haue
cast
himselfe
downe
from
the
pinnacle
of
the
Temple
.
Math
.
4.
6.
This
deceite
is
so
much
the
more
lamentable
,
in
that
these
considerations
ought
rather
to
bee
bridles
to
restrain
vs
from
sinning
,
and
spurres
to
pricke
vs
on
to
further
grace
,
and
obedience
.
For
the
more
honour
God
hath
giuen
vs
,
the
greater
care
should
wee
haue
to
maintaine
it
,
according
to
that
of
Paul
:
walke
woorthy
of
that
high
calling
.
Should
such
a
man
as
I
,
saith
Nehemie
,
goe
into
the
temple
to
liue
?
Againe
,
hast
thou
some
graces
,
some
good
things
in
thee
?
O
then
disgrace
them
not
with
sinne
,
but
make
them
as
gracefull
as
thou
canst
,
by
adding
vnto
them
what
is
wanting
,
that
so
there
may
be
a
sweet
proportion
,
and
comely
conueniency
in
the
spiritual
body
of
Grace
.
For
as
it
were
an
absurd
speech
to
say
,
I
haue
all
other
parts
of
my
body
seemely
,
and
comely
,
legges
,
hands
,
eies
,
lippes
,
cheekes
;
therefore
it
matters
not
for
my
deformed
and
misshapen
nose
;
no
body
can
see
this
blemish
among
so
many
ornaments
;
yes
they
will
see
it
,
and
marke
it
so
much
the
rather
,
and
the
deformity
of
thy
nose
is
made
more
conspicuous
by
the
conformity
of
thy
other
members
:
so
also
alike
absurd
is
it
to
perswade
our selues
,
that
because
of
some
ornaments
in
our
soules
,
the
many
monstrous
enormities
thereof
will
be
winked
at
.
Is
any
woman
so
foolish
as
to
thinke
because
her
face
is
very
faire
,
and
beautifull
,
therefore
she
may
specke
and
spot
it
heere
and
there
with
mire
and
dirt
?
or
because
her
clothes
shine
and
glister
,
therefore
shee
may
staine
them
?
Whereas
the
fairer
the
face
,
and
the
garment
,
the
greater
is
the
disgrace
of
the
spot
,
&
stain
.
So
also
would
any
man
be
so
sencelesse
,
as
to
thinke
thus
,
because
I
haue
a
good
sute
,
good
stockings
,
cloake
&
band
,
therfore
I
may
wel
enough
put
on
an
olde
dusty
,
worne
,
and
torne
hatte
.
No
;
this
will
disgrace
all
the
rest
of
his
furniture
;
and
it
would
be
nothing
so
great
a
sore
in
the
eies
of
the
beholders
,
if
his
dublet
and
hose
were
tattered
,
his
shooes
musty
,
his
stockings
broken
,
&c.
The
eighth
deceit
is
,
when
wee
presume
the
rather
IIX
Deceit
,
Hope
of
making
amends
afterward
.
to
sinne
,
because
we
thinke
to
make
amends
for
it
afterward
,
by
some
good
deeds
,
as
prayer
,
confession
,
alms
,
&c.
The
couetous
man
sees
a
pray
,
some
rich
booty
,
wherby
he
may
benefit
himselfe
much
,
in
the
iniury
and
oppression
of
his
neighbour
.
Yea
but
his
conscience
tels
him
,
oppression
is
sin
,
how
then
may
he
doe
it
?
His
deceitfull
heart
suggesteth
,
that
if
afterward
hee
bee
a
little
more
bountifull
in
giuing
of
almes
,
hee
shall
make
an
aboundant
recompence
for
his
sinne
,
and
so
bids
him
sticke
no
longer
at
the
matter
.
In
this
one
particular
Austen
De
verb
.
Apost
.
ser
.
21.
tom
.
10.
Dicit
mihiraptor
verum
allinarum
&c.
Agapas
facio
,
vinctis
in
carcere
,
&c.
Dare
te
puta●
.
tollere
noli
,
et
dedisti
.
both
propoundeth
,
and
discouereth
this
deceit
very
notablie
.
The
extortioner
,
saith
he
;
saith
thus
vnto
me
,
I
am
not
like
the
rich
man
in
the
gospell
,
I
feast
the
poore
,
I
send
sustenance
to
the
prisoners
,
I
cloath
the
naked
,
I
entertaine
the
strangers
.
To
whom
hee
answereth
.
Thou
thinkest
thou
giuest
.
Doe
not
take
away
,
and
thou
hast
giuen
.
He
reioyceth
to
whom
thou
hast
giuen
:
but
he
weepeth
from
whom
thou
hast
taken
away
.
Which
of
these
two
thinkest
thou
will
God
hear
?
Thou
saist
to
him
to
whom
thou
hast
giuen
,
be
thankful
for
that
thou
hast
receiued
:
but
on
the
other
side
the
other
man
saith
,
I
mourn
for
that
thou
hast
taken
away
:
God
hee
saies
to
thee
,
foole
I
bad
thee
giue
,
but
not
of
other
folkes
goods
.
Know
thou
foole
,
who
ofthy
spoiles
&
rapines
giuest
alms
,
that
when
thou
spoylest
a
Christian
,
&
robbest
him
,
thou
robbest
Christ
himselfe
.
And
if
they
shall
be
sent
to
hell
that
did
not
cloath
Christ
(
that
is
a
Christian
)
when
naked
,
what
place
shall
they
haue
in
hell
that
made
him
naked
when
he
was
clothed
?
Heere
happelie
thou
wilt
say
,
thou
strippest
a
Pagan
,
and
clothest
a
Christian
.
Euen
heere
will
Christ
answer
thee
,
oh
spare
to
damnifie
me
.
For
when
thou
who
art
Parce
dammis
meis
,
a
Christian
doest
thus
oppresse
a
Pagan
,
thou
keepest
him
from
becomming
a
Christian
.
If
thou
hast
then
of
thine
own
,
giue
;
if
not
:
better
for
thee
to
gratifie
none
,
then
to
grate
vpon
any
.
So
far
Austen
,
excellently
shewing
the
grossnes
of
this
deceit
,
that
we
may
robbe
Peter
,
if
afterward
we
will
pay
Paul
therwith
.
This
kinde
of
deceit
seemeth
to
haue
carried
Saul
to
that
his
disobedience
,
in
retaining
the
fattest
of
the
Amalekites
flockes
.
Hee
thought
belike
the
staine
thereof
would
easily
bee
washed
out
with
the
bloud
of
his
sacrifice
,
whereof
hee
speakes
so
much
afterward
to
Samuel
.
The
people
tooke
it
to
offer
to
the
Lord
thy
God
in
Gilgal
.
And
so
the
whoorish
1.
Sam
,
15
,
15.
21
woman
thinkes
the
like
water
will
purge
away
all
the
filthinesse
of
her
lusts
.
I
haue
peace-offerings
(
saith
Prou.
7.
14.
shee
,
incouraging
her selfe
,
and
her
youth
in
their
sinnes
)
at
home
,
and
I
haue
paid
my
vowes
.
This
seems
also
to
haue
beene
the
deceit
of
the
Pharisees
,
as
some
read
that
Luk
.
11.
41.
Yee
giue
almes
,
(
namely
of
goods
gotten
by
rapine
,
&
pillage
)
and
then
all
will
be
clean
,
the
blot
of
your
vniustice
you
think
is
sufficiently
washed
away
.
A
horrible
thing
,
to
think
that
God
will
thus
be
corrupted
,
&
made
to
wink
at
our
sinne
.
No
:
He
that
offreth
to
the
Lord
of
the
goods
of
the
poore
,
is
as
he
that
sacrificeth
the
sonne
before
the
Father
.
Eccles
.
34.
But
heere
is
a
double
deceit
.
1.
that
we
can
satisfie
for
our
sinnes
by
any
of
our
workes
.
2.
That
therfore
wee
may
boldly
sinne
.
For
first
,
say
that
thou
couldest
satisfie
God
for
the
wrong
which
thy
sinne
doth
to
him
,
maist
thou
therefore
lawfully
offer
wrong
and
violence
to
him
?
wouldest
thou
thinke
thy
neighbour
might
lawfully
steale
from
thee
,
if
after
he
would
make
some
restitution
?
or
breake
thy
head
,
if
after
he
would
giue
thee
a
plaister
?
But
then
it
is
not
so
,
that
any
works
of
obedience
can
satisfie
for
thy
former
disobedience
.
If
thou
wert
bound
to
a
man
in
two
seuerall
bonds
for
two
seuerall
debts
,
and
hauing
forfeited
one
,
shouldst
afterward
pay
the
other
,
wouldst
thou
be
so
foolish
as
to
think
,
that
by
paying
this
latter
,
thou
hadst
sufficiently
discharged
the
former
?
If
a
seruant
,
hauing
loytered
al
one
weeke
,
should
painefully
labour
all
the
next
,
would
his
master
yet
indure
him
pleading
the
last
weekes
diligence
,
as
a
sufficient
recompence
of
the
formers
negligence
?
No.
For
it
was
his
duetie
to
labour
both
weekes
.
So
the
obedience
thou
performest
to
God
,
is
a
debt
due
to
him
:
thou
canst
not
pay
one
debt
with
another
.
If
a
chapman
,
hauing
gone
long
in
the
merchants
books
,
should
at
length
pay
for
that
he
tooke
last
,
had
hee
therefore
satisfied
for
all
that
was
taken
before
?
And
yet
this
is
the
foppish
deceit
not
of
the
Papists
alone
,
but
of
many
of
our selues
also
(
for
naturally
there
is
much
of
the
popish
leuen
in
vs
)
to
thinke
that
if
after
wee
haue
sinned
,
we
be
for
a
while
a
little
more
carefull
,
then
ordinarie
,
of
prayer
,
confession
,
reading
,
hearing
,
and
such
like
exercises
,
then
all
is
well
againe
.
But
Salomon
tells
vs
,
that
the
sacrifice
of
the
wicked
is
abomination
to
the
Lord
.
And
therefore
the
exercises
of
godlinesse
performed
by
such
as
wallow
in
sinne
without
repentance
cannot
pacifie
his
wrath
.
The
ninth
deceit
is
when
we
perswade
our selues
IX
.
Deceit
,
Pretence
of
insuing
good
.
to
the
committing
of
some
sinne
,
vpon
pretence
,
either
of
the
consequence
of
some
great
good
,
which
otherwise
cannot
be
had
;
or
the
preuention
of
some
greater
euill
,
which
otherwise
cannot
bee
auoided
.
Hence
that
deceitfull
rule
,
of
two
euils
chuse
the
least
.
Lot
was
caught
in
this
snare
,
when
he
would
haue
redeemed
the
greater
sinne
of
the
Sodomites
against
his
ghuestes
,
with
the
lesse
against
his
daughters
,
when
he
would
haue
preuented
Sodomy
by
permission
of
adulterie
.
So
Herod
hauing
sworne
to
gratifie
the
request
of
that
dancing
minion
,
for
the
auoyding
of
the
sandes
,
rushes
vpon
the
rocke
,
preuenting
periurie
,
as
hee
thought
,
by
mnrther
.
But
the
truth
is
,
A
man
is
neuer
so
incompassed
betwixt
two
euils
,
but
he
may
finde
an
outgoing
Nemo
ita
perplexus
tenetur
inter
duo
vi●ia
,
quin
ei
exitus
pateat
abs●p
.
3.
without
a
third
.
Now
as
concerning
the
hope
of
some
good
that
may
insue
,
here
Lots
daughters
were
caught
,
as
well
as
their
father
in
the
former
.
For
when
they
fell
into
that
foule
abomination
of
incest
,
in
all
likelihoode
this
was
that
which
preuailed
with
them
,
a
hope
they
had
that
by
this
meanes
,
in
their
fathers
posterity
,
the
Church
of
God
(
otherwise
in
their
opinion
neere
an
end
)
should
bee
vpheld
,
and
preserued
.
And
was
not
here
a
goodly
colour
,
to
commend
incest
vnto
them
,
the
preseruation
of
the
Church
from
ruine
?
But
had
not
Abraham
as
good
a
colour
for
to
haue
spared
Isacke
contrarie
to
gods
commandement
?
euen
the
same
that
they
had
,
the
preseruation
,
and
saluation
of
all
the
elect
,
which
hee
might
feare
would
haue
binne
buried
in
Isackes
ashes
,
of
whom
he
knewe
the
Messiah
must
come
.
And
indeed
if
Abraham
had
not
had
a
sound
heart
indeed
,
here
had
binne
fit
place
for
this
deceit
.
The
lepers
were
thus
deceiued
,
when
,
contrarie
to
Christes
commandement
,
they
diuulged
the
miracle
of
their
healing
.
Their
reason
was
to
declare
Christs
glorie
,
and
their
owne
thankefulnesse
.
But
they
should
haue
learned
,
that
as
when
God
commands
thinges
otherwise
forbidden
,
then
they
are
noe
sinnes
;
as
in
Abrahams
case
:
so
when
he
forbiddeth
thinges
otherwise
commanded
,
then
they
are
noe
1.
Sam
.
14.
24.
partes
of
obedience
,
whatsoeuer
plausible
persuasions
wee
may
frame
to
our selues
.
Saul
also
was
thus
deceiued
when
for
the
better
ouerthrowing
of
the
Philistimes
,
he
forbad
the
people
to
eat
any
thing
til
the
euening
.
So
Rebecca
,
when
for
gaininge
the
blessing
she
taught
her
sonne
how
to
lie
.
Austen
Confess
.
1.
16.
makes
mention
of
some
that
iustified
the
readinge
of
the
immodest
,
and
lasciuious
writinges
of
the
heathen
Poets
vnto
yonge
boyes
,
by
the
good
that
comes
of
it
,
namely
the
fining
of
the
tongue
,
the
Hinc
verba
discuntur
.
hinc
eloquentia
&c.
Pro
.
23.
23.
polishing
of
the
speach
.
That
which
is
good
is
pretious
indeed
,
and
according
to
Salomons
rule
,
we
are
to
buy
it
,
but
yet
not
to
our
disaduantage
;
with
the
losse
only
of
worse
thinges
,
not
of
better
thinges
then
that
we
buie
.
We
must
not
buy
eloquence
,
and
good
wordes
so
dearly
;
as
with
the
losse
of
good
conscience
:
we
must
not
redeeme
our
little
finger
,
with
the
losse
of
our
eies
.
For
,
as
excellently
Austen
,
Good
wordes
are
not
more
easily
learned
by
those
filthy
writinges
:
but
filthinesse
is
more
confidently
practised
Non
omnino
per
hanc
turpitudinem
verba
ista
commodius
discuntur
,
sed
per
haec
verba
turpitudo
haec
confidentius
perpetratur
.
by
reason
of
those
wordes
.
Whatsoeuer
good
it
is
we
may
thinke
to
come
vnto
by
sinning
,
it
is
nothing
to
that
hurt
wee
doe
to
our
owne
soules
in
sinning
.
It
were
madnesse
to
loose
a
thousande
pounde
,
to
gaine
an
hundreth
:
much
more
to
loose
it
for
nothing
,
missing
of
that
hoped
for
hundreth
.
So
is
it
here
in
this
deceit
.
In
not
sinning
:
when
we
are
tempted
there
is
an
vnspeakeable
good
:
now
when
wee
sin
vpon
hope
of
some
great
good
,
first
we
loose
the
good
of
absteining
from
sinne
,
of
keeping
our
soules
pure
from
that
defilement
.
This
we
wittingly
loose
.
Now
that
great
good
,
we
thinke
to
winne
by
this
losse
,
is
in
comparison
with
this
,
but
as
a
dramme
to
a
talent
.
This
were
bad
enough
,
one
would
thinke
:
Yet
here
is
not
all
.
For
besides
the
losse
wee
purposely
put
our selues
vnto
,
we
loose
also
that
we
hoped
to
gaine
by
this
losse
,
both
the
talent
,
and
the
dramme
too
.
As
Saul
when
by
his
wicked
execration
,
and
cruell
prohibition
of
foode
to
the
people
thought
to
haue
furthered
the
victorie
against
the
Philistims
,
indeede
he
hindered
it
,
as
Ionathan
obserued
.
For
if
the
people
had
not
binne
out
of
heart
for
want
of
foode
,
they
might
far
more
valiantly
haue
pursued
their
aduersaries
.
And
so
it
fareth
with
vs
,
as
with
the
dogge
in
the
fable
,
that
letting
fall
the
flesh
that
was
in
his
mouth
,
to
catch
at
the
shadowe
thereof
,
lost
both
that
he
had
,
and
that
he
thought
to
haue
had
,
both
substance
,
and
shadow
too
.
For
indeed
that
good
,
which
we
procure
by
sinning
,
is
rather
a
shadowe
of
good
,
then
any
true
good
.
When
we
doe
euill
that
good
may
come
thereof
,
though
the
thing
it selfe
be
good
,
yet
to
vs
it
is
not
good
.
Our
sinne
in
procuring
it
,
hath
altered
the
nature
of
it
.
If
this
were
well
thought
of
by
some
,
they
would
not
so
deceiue
themselues
,
as
they
doe
,
in
vsing
base
shiftes
,
and
indirect
,
and
vnhonest
courses
,
for
the
inriching
of
their
state
,
vpon
pretence
of
doinge
good
to
the
Church
,
whereto
they
say
they
shall
thus
be
inhabled
.
I
tell
such
,
that
the
good
which
thus
they
doe
to
the
Church
,
in
them
is
no
good
,
but
turned
into
sinne
.
For
as
in
Iob
it
is
said
that
Iob
.
13.
7.
we
may
not
lie
for
God
,
so
neither
may
wee
oppresse
,
defraude
,
or
do
any
other
euill
either
for
God
,
or
the
Church
of
God
.
Hee
knowes
how
to
prouide
for
his
Church
without
thee
.
He
will
not
be
honoured
,
with
the
price
of
a
dogge
,
and
a
whore
.
He
needes
not
thy
vertues
,
much
lesse
thy
sinnes
,
either
for
his
owne
glory
,
or
his
Churches
.
Deut
.
23.
18.
Neuer
feare
,
that
either
of
these
will
fall
downe
,
though
they
seeme
neuer
so
much
to
shake
,
vnlesse
thou
(
as
once
Vzzah
his
hand
to
saue
the
arke
)
put
vnder
the
proppe
of
thy
sinne
.
But
against
this
deceit
for
euer
remember
that
golden
rule
of
the
Apostle
,
Wee
may
not
doe
euill
,
(
no
not
the
least
)
that
good
(
though
the
greatest
)
may
come
thereof
.
Rom.
3.
The
tenth
deceit
is
,
when
we
therefore
presume
X.
Deceit
,
vrging
of
our
purpose
still
to
continue
godly
.
to
go
on
in
our
sinnes
,
because
our
meaning
is
,
if
we
may
beleeue
our
heartes
,
to
continue
also
in
the
practise
of
godlinesse
,
as
it
were
parting
stakes
betwixt
God
,
and
the
Diuell
.
If
our
hearts
should
persuade
vs
so
to
inthrall
our selues
to
sinne
,
as
wholie
to
renounce
Gods
seruice
,
and
shake
off
his
yoake
,
this
would
not
so
easily
bee
granted
.
But
now
when
they
beare
vs
in
hand
,
that
still
we
shall
continue
gods
seruantes
,
notwithstanding
our
seruice
performed
to
sinne
,
wee
quickly
apprehend
this
,
and
thinke
this
will
bee
fine
,
if
wee
can
both
please
God
,
and
our
own
naughtie
hearts
too
.
This
was
Salamons
deceit
in
his
first
declination
,
when
he
began
ouer
much
to
hearken
to
the
inchantments
of
pleasures
;
that
for
all
his
pleasures
,
hee
would
still
continue
his
former
exercise
of
piety
.
But
when
once
he
had
gon
thus
farre
,
to
admit
of
such
companions
with
God
,
in
the
seruice
of
his
heart
,
they
could
not
long
indure
Gods
partnership
,
nor
yet
God
theirs
,
and
so
Salomon
at
length
gaue
ouer
the
seruice
of
God
,
and
serued
idoles
.
Neuer
then
let
vs
thinke
that
we
can
ioyne
together
thinges
so
insociable
,
godlinesse
,
and
wickednesse
.
It
is
a
hard
matter
to
exercise
two
seuerall
trades
:
much
more
two
such
contrary
trades
,
as
these
two
.
Neuer
let
vs
be
so
grosse
,
as
to
thinke
we
can
reconcile
things
altogether
irreconcileable
,
God
,
and
Sathan
;
ye
cannot
serue
two
contrarie
Masters
,
God
,
and
Mammon
,
God
,
and
Bacchus
,
God
,
and
Venus
.
The
Mammonist
flattereth
himselfe
in
his
worldlinesse
,
because
hee
purposeth
still
to
continue
his
zeale
and
forwardnesse
in
religion
.
But
this
is
impossible
.
For
how
can
such
a
worthy
princesse
as
Grace
,
indure
such
rouges
for
hir
bedfellowes
,
to
lodge
with
hir
in
our
hearts
,
as
are
couetousnesse
,
voluptuousnesse
&c.
no
;
grace
must
haue
all
,
or
none
.
If
any
sinne
haue
but
a
part
,
it
must
haue
all
.
Loe
then
notable
craft
.
If
you
will
let
such
,
and
such
ghuests
in
to
haue
some
roome
,
they
will
not
bee
any
vnquiet
neighbours
.
Grace
shall
inioie
hir
roome
still
.
But
when
once
they
are
got
in
,
Grace
is
so
annoied
that
shee
is
faine
to
depart
presently
.
And
so
all
falles
to
their
share
.
The
eleuenth
deceit
is
,
when
wee
flesh
and
confirme
XI
.
Deceit
,
from
humane
law
on
our
side
.
our selues
in
our
sinnes
,
because
of
some
humane
lawes
which
may
seeme
to
fauour
them
.
Though
yet
,
indeed
,
they
only
tolerate
them
,
and
not
allowe
them
.
Thus
the
common
vsurer
deceiueth
him selfe
,
why
the
law
allowes
ten
in
the
hundred
?
yea
but
the
law
only
stintes
,
and
limites
it
to
ten
in
the
hundreth
,
and
so
farre
giues
way
to
it
,
for
the
preuenting
of
a
greater
mischiefe
.
And
this
will
not
be
enough
to
excuse
the
vsurer
in
the
court
of
conscience
.
Thus
the
Iewes
deceiued
themselues
in
the
matter
of
their
polygamy
,
in
hauing
many
wiues
and
in
their
diuorces
for
euery
trifle
.
They
thought
Moses
law
had
allowed
them
in
these
sinnes
.
Wheras
our
Sauiour
sheweth
,
Moses
onely
gaue
a
toleration
,
Mat
.
19.
18.
because
of
the
hardnesse
of
their
harts
.
So
in
the
matter
of
maintenance
for
the
ministery
,
many
,
though
rich
and
able
,
yet
refuse
to
giue
any
thing
,
be
cause
they
haue
not
those
things
,
the
tithes
whereof
the
Law
requires
for
this
purpose
.
Yet
the
Law
of
God
is
plaine
,
let
him
that
is
taught
make
him
that
teacheth
Gal.
6.
6.
Numb
,
35
,
8.
him
,
partaker
of
all
his
goods
.
And
againe
in
the
cities
which
the
other
tribes
must
giue
the
Leuites
,
God
wold
haue
this
proportion
to
be
kept
;
such
tribes
,
as
had
more
cities
in
their
inheritance
,
should
part
with
more
:
such
as
had
lesse
,
with
fewer
.
By
the
equity
of
which
proportion
,
those
that
are
richer
,
are
bound
to
giue
more
to
the
ministery
,
then
the
poorer
.
And
yet
,
if
this
colour
of
humane
law
wil
serue
the
turne
,
they
may
giue
lesse
.
For
the
poorer
may
haue
tithes
payable
by
the
Law
,
when
the
richer
haue
none
.
But
Gods
Law
requires
that
,
according
to
our
abilitie
,
whether
our
estate
bee
in
matters
tithable
,
or
not
,
that
matters
not
with
God
,
wee
should
maintaine
the
ministerie
.
The
twelfth
deceit
is
,
when
therefore
wee
flatter
our selues
in
our
sinne
,
and
thinke
wee
may
well
enough
XII
.
Deceit
,
from
our
moderation
in
sinning
.
doe
it
,
as
long
as
wee
keepe
a
moderation
in
sinning
,
and
doe
not
lash
out
so
farre
as
doe
others
.
Thus
many
thinke
they
need
not
sticke
to
ride
vpon
the
Sabaoth
,
though
for
trifling
,
triuiall
causes
,
so
they
stay
an
houre
by
the
way
to
heare
a
sermon
,
&
doe
not
wholly
spend
it
in
trauelling
,
as
some
doe
.
Thus
many
beare
themselues
out
in
their
hard
and
vniust
dealing
with
the
poore
,
because
they
vse
not
all
that
cruelty
they
might
,
and
that
others
doe
;
because
they
onely
clip
off
the
wool
,
and
not
the
liuing
flesh
:
it
may
bee
they
take
but
halfe
the
forfeiture
of
a
band
,
it
may
be
they
restore
halfe
of
the
worth
of
the
pledge
,
when
it
is
forfeited
.
So
theeues
thinke
if
they
leaue
some
mony
in
the
trauellers
purse
,
and
let
him
scape
with
his
life
,
which
was
in
their
hands
,
they
are
so
farre
from
being
to
bee
accused
for
their
stealing
,
that
rather
they
are
to
be
commended
for
their
mercy
,
and
moderation
in
stealing
.
Thus
Dauid
though
hee
followed
his
lust
in
lying
with
Bathsheba
,
2.
Sam
.
11.
4.
yet
he
would
not
lye
with
her
,
but
being
purified
,
according
to
the
Law
.
And
lying
with
her
so
,
his
deceitfull
heart
made
him
thinke
hee
might
the
more
safely
do
it
.
But
this
deceit
is
not
hard
to
bee
discouered
.
Doth
Dauid
indeede
make
conscience
of
ceremoniall
,
and
yet
none
of
morall
puritie
?
doth
the
theefe
make
conscience
of
leauing
one
tweluepence
in
the
trauellers
purse
,
and
none
of
taking
many
hundreths
out
of
it
?
So
in
the
remitting
of
halfe
the
forfeyture
,
I
aske
of
thee
,
whether
the
same
reason
that
makes
thee
giue
one
halfe
,
should
not
presse
thee
to
giue
the
other
also
,
thou
hauing
no
more
right
before
God
to
keepe
the
one
part
then
the
other
?
The
thirteenth
deceit
is
,
in
wresting
the
Scripture
XIII
.
Deceit
,
wresting
the
Scripture
to
be
for
vs.
to
make
it
serue
our
turne
.
And
if
once
our
deceitfull
hearts
can
finde
the
least
colour
for
our
sinnes
there
,
then
runne
we
away
with
it
,
and
take
libertie
to
sin
boldly
.
It
shall
not
be
amisse
to
see
this
in
some
particulars
.
1.
For
liberty
in
sinning
prophane
ones
alleadge
Eccle
.
7.
11.
19.
explaned
.
that
of
Salomon
,
Be
not
iust
ouermuch
.
So
a
man
may
be
too
forward
,
and
precise
.
And
againe
,
Bee
not
wicked
ouermuch
.
So
then
a
man
may
bee
wicked
moderately
.
Ans.
The
former
words
are
not
to
be
vnderstood
of
true
righteousnesse
,
as
though
there
could
be
too
much
there
,
but
of
a
deuised
righteousnesse
of
our
owne
,
without
the
worde
of
God
.
Such
as
is
that
of
the
Papists
in
whipping
themselues
.
Therefore
Salomon
addes
in
the
same
place
,
Neither
bee
too
wise
,
Make
not
thy selfe
wiser
then
God
,
in
prescribing
to
thy selfe
a
stricter
righteousnesse
,
then
his
word
imposeth
vpon
thee
.
What
then
?
is
this
to
crye
downe
the
practise
of
true
piety
,
&
mortification
commanded
in
the
word
?
As
for
the
latter
words
,
of
not
beeing
too
wicked
,
they
doe
not
giue
vs
leaue
to
bee
wicked
in
any
sort
,
though
neuer
so
little
,
no
more
then
the
Apostle
,
saying
,
Let
not
sinne
reigne
,
doth
Rom.
6.
12.
thereby
giue
liberty
to
vs
,
that
sinne
may
be
tolerated
,
so
it
reigne
not
;
or
then
he
doth
,
when
he
saies
,
Let
not
the
sunne
go
downe
vpon
your
wrath
,
thereby
giue
liberty
to
bee
angry
till
the
sunne
set
.
But
as
there
the
meaning
is
,
that
if
it
be
so
that
we
cannot
wholly
be
free
from
rash
anger
(
which
were
to
bee
wished
)
yet
we
should
not
nourish
it
,
but
labor
with
all
speed
to
quench
it
:
so
also
heere
,
that
if
it
bee
so
we
cannot
altogether
be
free
from
the
taint
of
wickednesse
,
yet
that
wee
should
keepe
our selues
from
lashing
out
into
the
excesse
thereof
,
as
the
common
sorte
doe
,
no
farther
are
the
wordes
to
bee
stretched
.
2.
For
continuing
impenitently
in
their
sins
they
alleadge
that
of
Salomon
,
The
iust
man
falleth
seauen
Prou.
24.
16.
times
a
day
,
and
riseth
againe
.
Which
is
to
be
vnderstood
of
his
falling
into
affliction
,
and
not
into
sinne
.
So
likewise
they
vrge
that
of
Ezekiel
,
At
what
time
soeuer
a
sinner
repents
,
&c.
But
they
forget
that
of
S.
Austen
,
He
which
giueth
pardon
to
the
repenter
,
doth
not
alwaies
giue
repentance
to
the
sinner
.
3.
For
mixt
dancing
of
men
and
women
that
of
Salomon
,
There
is
a
time
to
dance
.
Answ
.
Salomon
Eccles
.
3.
4.
expounded
.
speakes
not
of
such
things
as
we
ought
to
do
,
or
may
doe
,
by
the
commandement
,
or
permission
of
God
:
but
of
such
things
,
as
fall
out
,
and
come
to
passe
by
the
prouidence
and
decree
of
God
.
There
is
an
appointed
time
,
namely
in
Gods
eternal
decree
,
for
euery
thing
,
namely
that
falls
out
,
euery
,
either
crosse
,
or
pleasing
accident
;
for
otherwise
there
is
no
such
time
,
wherein
we
are
bound
to
throw
away
that
we
haue
,
so
as
we
are
to
keepe
and
get
it
.
4.
For
vsurie
,
that
in
the
parable
,
Why
diddest
thou
not
put
it
foorth
to
the
exchangers
,
that
I
might
haue
Math
.
25.
27.
mine
owne
vantage
.
Ans.
Grant
that
this
be
spoken
in
allusion
to
the
practise
of
common
and
cruell
vsurers
,
yet
the
Scripture
doeth
no
more
allow
of
the
common
trade
of
vsury
by
borrowing
a
similitude
of
them
,
then
of
vniustice
,
in
the
parable
of
the
theeuish
steward
,
or
of
theft
,
in
saying
,
Christ
shall
come
as
a
theefe
in
the
night
,
or
of
the
heathens
Olympicke
Luc
,
16.
1.
1
Thess.
5.
2.
1
Cor
.
9.
24.
games
,
in
comparing
the
practise
of
Christianity
to
those
races
,
or
of
dancing
in
that
parabolical
speech
,
Wee
haue
piped
,
and
ye
haue
not
danced
,
or
of
Mat
.
11.
17.
charmes
and
incantations
,
in
likening
the
wicked
to
the
deafe
adder
,
which
heareth
not
the
voice
of
the
inchanter
.
5.
For
fornication
,
that
it
is
indifferent
,
the
words
of
the
councell
,
Acts
15.
ioyning
fornication
,
&
consorting
it
with
things
indifferent
,
viz.
bloud
,
&
things
strangled
.
Ans.
The
reason
of
that
coniunction
was
the
generall
account
,
that
those
times
made
of
fornication
,
not
the
councells
owne
opinion
.
6.
For
defiling
,
at
the
least
the
outward
man
with
idolatry
,
Naamans
petition
,
God
be
merciful
vnto
2
Kings
5.
18.
interpreted
.
me
when
I
come
into
the
house
of
Rimmon
,
with
the
Prophets
answer
,
Goe
in
peace
.
Ans.
The
wordes
in
the
originall
,
as
some
learned
haue
obserued
,
may
be
reade
thus
,
God
be
mercifull
vnto
mee
,
for
I
haue
gone
into
the
house
of
Rimmon
,
so
that
Naaman
,
now
purposing
wholly
to
cleaue
to
the
true
God
,
craues
pardon
,
for
that
which
hee
had
done
,
no
leaue
,
for
that
he
was
to
doe
.
The
worde
is
vsed
in
the
same
manner
in
the
inscription
of
two
Psalmes
together
;
In
the
51.
Psalme
,
A
Psalme
of
Dauid
after
the
Prophet
Nathan
came
to
him
.
For
he
did
not
make
the
Psalme
,
till
after
he
had
beene
with
him
.
So
in
52.
Psalme
,
A
Psalme
of
Dauid
,
after
that
Doeg
came
,
and
shewed
Saul
,
&c.
And
in
Psalme
54.
After
the
Ziphims
came
.
7.
For
a
lawlesse
liberty
to
deale
with
our
owne
things
as
wee
list
,
that
in
the
parable
,
May
I
not
doe
with
mine
owne
as
I
list
.
Ans.
It
is
Gods
speech
,
and
his
peculiar
priuiledge
,
not
thine
,
who
hast
nothing
Math
20.
15.
simply
thine
owne
.
8.
For
temporizing
&
framing
of
our selues
to
all
companies
,
that
of
the
Apostle
,
Vnto
the
Iewes
,
I
became
1.
Cor
,
9.
20.
opened
.
as
a
Iew
,
&c.
An.
The
Apostle
became
as
a
Iew
to
the
Iewes
,
and
as
a
Gentile
to
the
Gentiles
,
not
in
conforming
himselfe
to
any
of
their
impieties
:
for
he
nener
sacrificed
to
the
Gentile
Gods
,
to
make
himselfe
as
one
without
the
Law
,
to
them
that
were
without
the
Law
;
but
,
1.
in
the
vse
of
things
indifferent
.
Compassione
miscericordiae
,
non
simulatione
fallaciae
.
fit
.
n
.
tanquam
aeger
qui
ministrat
aegro
to
,
non
eumse
febres
habere
mentitur
,
sed
cum
animo
condolentis
,
&c.
Aug.
in
epist.
2.
in
a
mercifull
compassion
towards
them
,
tenderly
earning
in
his
bowels
ouer
their
soules
,
not
in
a
crafty
counterfeiting
of
their
fashions
.
Hee
becommeth
as
a
sicke
man
to
the
sicke
,
not
that
feineth
himselfe
to
be
sick
of
the
same
disease
,
but
that
ministreth
vnto
him
,
and
,
with
a
bemoning
minde
,
thinketh
what
he
would
be
glad
others
should
do
to
him
beeing
sicke
,
and
does
the
same
to
his
brother
.
Diuerse
such
like
wringings
of
Scripture
might
bee
instanced
in
.
But
these
are
enough
to
giue
vs
a
say
of
the
deceitfulnesse
of
our
hearts
in
this
kinde
.
The
last
deceit
is
,
the
inuenting
of
inuasions
,
how
to
XIV
.
Deceit
,
Eluding
the
Scriptures
against
vs.
clude
such
arguments
,
whether
from
the
Scripture
,
or
from
sound
reason
,
as
make
against
our
sinne
.
To
shew
this
in
some
particulars
.
1.
When
wee
plucke
and
pinch
the
long
haire
of
ruffians
with
that
pregnant
text
,
It
is
a
shame
for
a
man
to
weare
long
haire
.
Nature
it selfe
teacheth
it
;
1.
Cor
.
11.
14.
Answer
is
made
,
that
it
is
onely
to
be
vnderstood
of
such
haire
,
that
is
as
long
as
womens
.
But
as
it
is
said
of
the
Pharisees
,
that
their
Phylacteries
were
broad
,
but
their
expositions
of
the
Law
narrow
,
so
it
may
be
said
of
these
men
,
their
haire
is
long
,
but
their
exposition
of
this
Scripture
is
very
short
;
whiles
they
restraine
the
worde
,
which
signifieth
to
nourish
the
{αβγδ}
.
haire
at
large
,
onely
to
such
a
kind
of
nourishing
,
as
women
vse
that
let
it
grow
downe
to
their
feete
.
Homer
vsing
the
Apostles
word
,
calls
the
Graecians
nourishers
of
their
haire
;
who
yet
I
hope
did
not
weare
their
haire
so
long
as
women
,
that
they
were
faine
to
bind
it
vp
.
Thus
in
steed
of
clipping
their
haire
,
they
clippe
the
Scripture
.
2.
The
like
shift
is
that
which
is
vsed
to
decline
the
stroke
of
Deut
.
22.
against
stage-plaies
,
where
the
Deut
.
22
,
5.
man
that
putteth
on
womans
apparell
is
saide
to
bee
an
abomination
to
the
Lord
.
A
fearefull
thunderbolt
.
But
loe
a
thicket
,
which
some
of
Adams
sonnes
haue
found
to
hide
themselues
from
this
thundring
voice
of
the
Lord
;
and
that
is
a
corrupting
glosse
,
which
interprets
it
of
such
onely
,
that
weare
womens
apparell
ordinarily
,
and
daily
,
so
as
women
vse
to
doe
.
Yea
,
but
the
word
is
to
put
on
,
and
it
cannot
bee
denied
,
but
players
put
it
on
,
when
they
act
womens
parts
.
And
the
same
word
is
vsed
of
Dauids
putting
on
Sauls
armour
,
who
yet
put
it
off
againe
presentlie
.
Iilb●ch
.
1.
Sam
.
17.
3.
And
lastly
,
not
to
exceede
in
multitude
of
examples
,
when
the
negligence
of
Pastours
is
checked
with
that
expresse
commandement
,
feede
the
flocke
,
that
is
,
saith
the
deceitfull
heart
,
either
by
thy selfe
,
or
by
another
.
And
yet
Christ
biddeth
Peter
if
hee
loue
him
,
and
as
he
loues
him
;
to
feede
his
sheepe
.
Looke
then
how
thou
art
to
loue
Christ
,
so
thou
art
to
feede
his
sheepe
.
If
thou
thinkest
it
enough
to
loue
Christ
by
a
deputy
,
then
maist
thou
also
safelie
thinke
it
enough
to
feede
his
sheepe
by
a
deputy
.
It
might
be
shewed
in
many
other
things
besides
,
how
full
of
subtill
and
sophisticall
witte
our
harts
are
in
coining
of
distinctions
,
and
deuising
shifts
to
restraine
hatreds
as
they
call
them
,
that
is
the
commandements
Odia
restringere
,
fauores
ampliare
.
that
make
against
them
.
But
the
question
is
,
whether
these
distinctions
will
goe
for
current
,
or
no
,
before
God
.
In
these
cases
it
is
best
to
take
that
which
is
surest
,
and
freest
from
danger
.
No
danger
at
all
of
sinne
can
there
bee
in
neuer
putting
on
of
womans
apparell
,
in
wearing
our
haire
in
the
ordinary
shortnes
,
in
feeding
the
flocke
in
our
owne
persons
.
But
the
other
matters
are
doubtfull
,
&
questionable
.
Take
heede
therefore
,
least
,
on
thy
death
bed
,
thou
make
this
doubt
,
O
what
if
that
were
not
the
meaning
of
that
place
,
feed
the
flocke
,
that
is
,
either
by
thy selfe
,
or
by
thy
substitute
?
How
if
Christ
meant
onely
feeding
by
our selues
in
our
owne
persons
?
how
then
?
who
seeth
not
,
that
when
death
commeth
,
then
all
our
quirkes
of
wit
,
whereby
wee
soothed
our selues
in
our
sinnes
,
vanish
away
as
smoake
?
Venter
not
then
to
leane
vpon
such
broken
staues
,
which
will
surely
faile
thee
in
thy
greatest
neede
.
CHAP.
XVII
.
Sixe
deceits
of
the
heart
in
perswading
to
the
omission
of
good
.
HAuing
spoken
of
the
deceites
of
our
hearts
in
2.
To
omit
good
,
where
the
perswading
to
the
commission
of
euill
,
it
remaineth
that
we
proceed
to
their
deceits
in
perswading
to
the
amission
of
that
which
is
Good
.
And
they
are
speciallie
seuen
.
The
first
is
,
when
,
as
before
the
foule
and
ouglie
I
Deceit
,
disfiguring
of
vertue
with
sins
deformities
.
face
of
sinne
was
painted
with
the
faire
colours
of
vertue
and
holinesse
:
so
heere
,
contrarily
,
the
beautifull
face
of
vertue
is
all
to
bee
slurred
,
and
smeared
with
the
blacke
soot
of
those
vices
,
which
seeme
to
haue
some
affinity
with
it
.
Thus
conscience
of
sinne
is
traduced
as
precise
nicenesse
,
and
needlesse
scrupulosity
;
obedience
to
Gods
lawes
is
thought
the
basest
bondage
,
Psalm
.
2.
Iust
seuerity
heares
ill
,
vnder
the
name
of
mercilesse
cruelty
.
Zeale
is
censured
for
hypocrisie
,
rashnes
,
madnesse
.
Patience
for
2.
Kings
9.
11.
stupiditie
,
and
cowardize
.
Humiltie
for
basenesse
of
minde
:
wisedome
for
craft
.
And
so
are
many
excellent
graces
and
workes
discredited
with
vs
,
and
wee
brought
out
of
loue
,
and
liking
with
them
.
Iudas
disgraced
the
iust
&
honorable
liberality
of
Marie
,
in
Math
.
26.
8.
breaking
the
boxe
of
ointment
on
our
Sauior
,
as
too
profuse
and
riotous
a
wast
.
The
Iewes
taxed
Iohns
seuerer
grauity
as
diabolicall
:
and
Christs
gentler
affabilitie
as
Epicurcall
,
and
sauouring
of
licentiousnesse
.
Ahaz
counted
trusting
on
God
to
bee
tempting
of
him
.
And
the
Papists
slaunder
marriage
,
as
an
vncleane
Esay
,
7.
12.
and
fleshly
worke
.
Herein
vertue
fares
much
like
her
followers
,
who
neuer
could
bee
free
from
those
aspersions
,
and
imputations
,
which
of
al
others
they
least
deserued
.
But
,
as
the
wicked
,
to
bring
the
godly
into
hatred
,
haue
alwaies
raised
vp
slaunderous
reports
of
them
,
that
they
are
thus
,
and
thus
,
(
as
of
the
Christians
in
the
Primitiue
Church
,
that
they
were
enemies
to
the
Emperours
,
practisers
of
vncleannesse
in
their
meetings
,
&c.
)
when
indeede
they
are
nothing
lesse
:
so
doe
our
hearts
craftily
misinforme
vs
of
vertue
,
and
as
once
they
of
the
Hugonotes
,
tell
vs
terrible
things
of
it
,
to
bring
vs
quite
out
of
conceit
with
it
.
The
second
is
,
when
our
hearts
would
onely
obtaine
II
.
Deceit
to
bring
from
a
little
to
nothing
.
thus
much
of
vs
,
to
remitte
but
a
little
of
our
forwardnesse
and
zeale
,
as
in
the
strict
obseruation
of
the
Sabaoth
,
and
other
such
like
duties
.
For
by
this
meanes
,
as
in
committing
of
sinne
the
deceit
of
our
hearts
was
,
to
bring
vs
from
a
little
,
to
much
:
so
heere
,
from
a
little
to
nothing
at
all
,
that
by
little
and
little
degenerating
,
at
the
length
we
might
be
quite
stript
and
emptyed
of
all
goodnesse
.
A
fearefull
example
whereof
the
Church
of
Ephesus
yeeldeth
;
Reuel
,
2
,
4
,
5.
whose
little
abatement
of
the
seruour
of
her
first
loue
made
way
to
the
remoouall
of
her
golden
candlesticke
,
and
so
to
the
bringing
in
of
that
fearefull
and
fatall
darkenesse
wherein
her
former
so
glorious
and
shining
a
light
was
whollie
extinguished
.
Our
wisedome
therfore
in
standing
out
against
our
own
hearts
,
and
the
Diuell
,
with
whome
they
conspire
,
must
be
like
to
that
of
Moses
in
standing
out
against
Pharaoh
,
not
to
yeeld
so
much
as
a
hoofe
;
If
we
doe
,
our
case
in
the
end
will
be
the
same
with
them
,
that
yeeld
all
at
once
,
and
at
the
first
dash
wholly
fall
away
.
It
matters
not
greatly
to
Sathan
,
in
the
spirituall
shipwracke
,
whether
the
shippe
be
suddenly
cast
away
by
some
violent
tempest
,
or
bee
drowned
by
degrees
,
the
water
getting
in
by
little
and
little
at
some
little
hole
.
Lingring
consumptions
,
bring
death
,
as
well
as
the
violent
burning
feuers
.
Hee
that
is
carelesse
in
his
businesse
saith
Salomon
is
brother
to
Prou.
18.
9.
the
waster
,
and
wil
surely
come
to
pouerty
in
the
end
.
This
is
true
also
spiritually
.
If
once
wee
beginne
to
slacke
of
our
care
and
watchfulnesse
,
and
begin
to
grow
cold
and
careles
,
and
to
carry
our selues
remissely
in
religion
,
wee
shall
quickly
come
into
the
same
case
with
them
,
that
wast
and
hauocke
al
conscience
at
once
.
Since
therefore
this
is
the
Diuells
craft
,
and
our
owne
hearts
together
,
not
to
set
vpon
Dan
1.
2.
compared
with
Ier
.
26.
19.
20.
our
whole
treasure
and
store
at
once
,
but
heere
a
snatch
,
and
there
a
snatch
,
til
by
little
and
little
,
they
haue
exhausted
vs
:
like
Nebuchadnezar
in
the
spoile
of
the
Temple
,
first
taking
away
one
part
of
the
furniture
,
then
another
:
it
stands
vs
in
hand
to
holde
fast
our
owne
,
and
not
to
let
goe
the
least
parcell
thereof
.
For
if
once
a
breach
bee
made
in
vpon
vs
,
and
but
some
little
taken
away
,
wee
cannot
but
bee
weakened
thereby
,
and
so
lye
open
to
further
danger
.
How
often
saith
S.
Austen
,
hauing
at
first
but
tolerated
of
those
which
tell
idle
tales
,
least
wee
Confes
.
10.
35.
Quoties
narrantes
inania
primo
quasi
toleramus
,
no
offendamus
infirmos
,
deiude
p●ulatim
libenter
aduertimus
?
should
offend
the
weak
;
afterwards
by
little
&
little
haue
we
come
willingly
to
listen
vnto
them
?
If
once
we
become
luke-warme
,
we
are
so
much
the
fitter
to
become
cold
,
and
then
to
freese
.
If
wee
suffer
zeale
to
coole
,
quicklie
wee
shall
come
to
rest
in
the
outward
performance
of
religious
exercises
,
without
any
sense
of
the
quickning
life
,
and
power
of
godlinesse
in
them
,
and
at
length
we
shall
proceede
on
,
from
this
dead
senselesnesse
,
to
open
prophanenesse
,
and
contempt
of
all
goodnesse
.
Withstand
then
the
first
beginnings
of
declining
.
The
third
is
,
when
the
pleasure
comfort
and
reward
of
godlinesse
is
seuered
from
the
toyle
,
trouble
III
Deceit
,
seuering
of
the
pleasure
of
godlinesse
from
the
trouble
.
and
affliction
that
waits
vpon
it
.
As
,
contrarily
in
sinne
our
harts
cunningly
abstracted
the
paine
from
the
pleasure
.
This
deceit
sometimes
preuailes
with
the
godly
;
as
with
Dauid
,
when
considering
the
present
afflictions
of
the
godly
,
he
cries
out
,
I
haue
washed
mine
hands
in
innocency
in
vaine
.
But
more
commonly
with
the
men
of
this
world
,
when
they
heare
that
Psal
,
73
,
13.
hard
saying
,
If
any
man
will
liue
godly
,
hee
must
suffer
persecution
,
and
if
any
man
will
be
my
disciple
,
he
must
forsake
all
,
father
,
mother
,
lands
,
liuing
,
and
life
it selfe
.
But
here
Chrysostome
giues
vs
an
excellent
rule
,
that
when
in
any
good
thing
to
bee
done
for
Gods
●om
,
15.
ad
pop
.
Antioch
.
in
fine
.
cause
,
there
seemes
to
be
losse
,
we
should
not
onely
looke
to
the
losse
,
but
to
the
gaine
also
inclosed
in
this
losse
.
Art
thou
to
giue
almes
,
and
doth
the
expense
of
money
trouble
thee
?
Consider
also
the
returne
and
increase
of
that
which
thou
expendest
.
Hast
thou
lost
any
thing
in
thy
outward
estate
?
Giue
thanks
to
God
.
And
consider
not
the
greefe
which
thy
losse
,
but
the
ioy
and
comfort
which
thy
thanksgiuing
offordeth
thee
.
Art
thou
reuiled
,
and
reproched
?
beare
it
with
a
good
spirite
,
and
thou
hast
more
cause
to
glory
in
thy
patience
,
then
to
grieue
in
thy
repreach
.
We
see
the
husbandman
considers
not
the
sowing
in
teares
,
but
his
haruest
,
his
reaping
in
ioy
.
The
fisherman
lookes
not
to
the
casting
in
of
the
net
,
but
to
the
draught
,
nor
the
merchant
to
his
sea-voyage
,
but
to
the
returne
of
his
merchandize
:
so
must
wee
not
so
much
looke
to
our
losses
,
crosses
,
afflictions
,
as
it
were
the
showring
&
lowring
seedstime
,
but
to
our
reaping
time
,
our
haruest
,
the
comming
of
our
Sauior
,
the
blast
of
the
trumpet
,
the
exceeding
Heb
.
11.
glory
prepared
for
vs.
With
Moses
we
must
looke
to
the
recompence
of
reward
,
and
the
eternal
waight
of
the
crowne
must
waigh
downe
with
vs
the
light
and
moment
any
waight
of
the
crosse
.
And
as
in
sinne
wee
should
haue
a
fore
,
not
seeeing
only
,
but
feeling
also
of
the
paines
,
when
nothing
but
tickling
pleasure
presents
it selfe
:
so
in
obedience
,
of
the
pleasure
,
when
nothing
shews
it selfe
to
the
outward
eye
,
but
paine
and
trouble
.
If
thus
we
can
doe
and
truely
conioyne
those
things
which
our
cunning
hearts
fraudulently
sunder
,
the
crowne
of
thornes
,
and
the
crowne
of
glory
,
Golgotha
and
Caluarie
,
cosuffering
and
coreigning
with
Christ
;
then
shal
we
account
the
rebuke
of
Christ
a
matter
of
incouragement
,
yea
a
greater
attractiue
vnto
godlinesse
,
then
al
the
treasures
of
Aegypt
.
For
the
lesse
our
reward
is
heere
with
men
,
the
greater
may
we
assure
our selues
shall
it
bee
heereafter
with
God
.
For
if
cruell
man
haue
so
much
good
nature
,
as
to
see
the
paines
,
which
others
haue
taken
for
him
,
to
be
recompensed
:
thinke
we
that
the
God
of
mercy
can
suffer
them
to
go
vnrewarded
of
him
,
that
haue
suffred
so
much
for
him
?
Yea
but
in
present
thou
saist
thou
seest
,
and
feelest
nothing
but
paines
,
punishments
,
troubles
,
and
tribulations
.
First
,
this
is
not
so
.
Much
comforte
,
and
sweetnesse
of
delight
is
there
in
the
very
act
of
obedience
,
in
regard
of
the
peace
and
ioy
of
conscience
;
as
contrarily
much
torture
,
and
terror
in
the
very
act
of
sinning
:
for
heere
euen
in
laughing
,
the
heart
is
sorrowful
,
as
in
the
way
of
obedience
,
euen
in
mourning
the
heart
is
light
and
cheerefull
.
In
which
regard
,
though
there
were
no
heauen
,
nor
future
reward
of
glory
,
yet
the
godly
life
,
with
all
the
troubles
thereof
,
were
to
bee
preferred
before
the
sinfull
with
all
it
pleasure
;
onely
because
of
the
sweet
quiet
,
and
contentment
of
an
vnguilty
conscience
,
whereas
the
wicked
haue
a
tormentor
within
,
a
selfcondemning
conscience
.
The
mudde
and
mire
of
which
raging
sea
troubleth
,
and
distempereth
the
pleasures
of
sinne
,
which
yet
,
if
vntroubled
,
should
last
but
for
a
season
,
hauing
a
most
miserable
successour
to
follow
,
endlesse
and
remedilesse
sorrow
.
So
quicklie
in
sinne
doth
the
pleasure
fade
and
vanish
,
leauing
behinde
it
perpetuall
pain
:
wheras
in
obedience
contrarily
the
paine
is
transient
,
the
pleasure
eternallie
permanent
.
Now
that
in
obedience
first
thou
hearest
and
feelest
of
the
worst
,
and
the
better
is
reserued
for
the
time
to
come
,
this
ought
the
rather
to
hearten
thee
thereunto
.
As
beeing
an
argument
that
there
is
no
deceit
which
here
thou
needest
to
feare
.
For
where
deceit
is
ment
,
there
the
best
things
that
may
tickle
Chrys
.
hom
.
16.
ad
pop
.
Ant.
and
tempt
vs
are
shewed
,
the
worse
are
concealed
,
till
afterward
.
As
for
example
,
those
that
steale
away
children
,
doe
not
tell
them
of
rods
and
stripes
,
but
of
plummes
,
apples
,
cakes
,
babies
,
hobby-horses
,
and
such
like
knackes
,
that
vse
to
please
children
;
And
then
hauing
thus
caught
them
,
the
poore
children
afterward
feele
much
woe
and
miserie
;
so
in
catching
of
birds
and
fishes
,
their
daily
foode
,
that
they
delight
in
,
is
shewed
them
:
the
snare
,
the
hook
they
feele
afterward
.
And
thus
do
our
hearts
,
as
we
shewed
,
deceiue
vs
in
perswading
vs
to
sinne
by
obiecting
to
our
senses
the
pleasurable
delights
therof
,
not
telling
vs
of
the
after-claps
.
But
now
in
obedience
the
word
of
God
first
tels
vs
of
the
griefe
,
then
of
the
glorie
,
first
of
the
labour
,
then
of
the
rewarde
,
first
of
the
teares
,
then
of
the
wiping
handkercher
,
first
of
the
race
,
then
of
the
garland
,
first
of
the
fight
,
then
of
the
kingdome
.
Is
not
this
plaine
dealing
to
let
vs
know
the
worst
before
hand
?
Doth
not
God
herein
deale
as
a
Father
with
his
childe
?
And
will
a
Father
coosen
and
circumuent
his
owne
childe
?
No
And
yet
first
,
in
his
childhood
,
he
tels
him
of
the
seuere
schoole-master
,
of
the
swindging
roddes
,
of
the
hard
feruler
,
and
of
such
like
terrible
things
.
Afterward
,
when
he
is
come
to
age
,
hee
tels
him
of
his
inheritance
,
and
passeth
it
ouer
to
him
.
Lo
then
what
a
strange
deceit
this
is
,
for
our
hearts
to
make
vs
beleeue
that
to
be
an
argument
of
Gods
deceiuing
vs
,
which
is
so
cleere
an
euidence
of
his
faithfulnesse
.
If
now
wee
were
told
onely
of
pleasures
and
delights
,
we
might
suspect
deceit
,
and
feare
there
would
bee
none
in
the
ende
.
But
now
hearing
nothing
but
of
the
crosse
,
of
gall
,
&
wormewood
,
we
may
the
more
perswadedly
assure
our selues
,
that
the
wine
and
hony
will
come
,
and
that
beginning
with
the
dolefull
darknesse
of
the
night
,
wee
shall
end
in
the
ioyfull
light
of
the
day
.
Where
ioy
hath
the
beginning
,
there
feare
of
greefe
makes
our
ioy
greeuous
:
where
griefe
;
there
hope
of
ioy
makes
our
greefe
ioyfull
.
The
fourth
is
,
from
the
remembrance
of
that
good
IV
.
Deceit
,
remembrance
of
that
bypast
.
which
we
haue
already
done
.
Whereupon
we
falsly
inferre
that
wee
may
now
sit
downe
,
and
rest
vs
a
while
,
as
hauing
done
enough
for
our
parts
.
This
seemes
to
haue
beene
Iehues
deceit
.
Hee
thought
it
enough
he
had
destroyed
Ahab
his
posterity
,
and
idols
.
He
thought
this
a
great
matter
,
and
therefore
that
the
doing
of
this
might
well
excuse
him
for
the
not
destroying
of
Ieroboams
Calues
.
But
Paul
had
done
far
more
,
and
yet
forgat
that
which
was
past
,
Phil
.
3.
and
still
pressed
towards
the
mark
,
notwithstanding
hee
had
so
happily
combated
with
his
corruption
,
that
he
could
say
,
I
am
crucified
to
the
world
,
and
the
Gal.
6.
world
to
me
,
yet
he
still
continued
beating
downe
his
1.
Cor
.
9.
bodie
.
So
Timothie
,
though
a
rare
man
for
mortification
,
yet
continued
still
in
the
vse
of
such
seuere
abstinence
,
that
Paul
was
faine
to
stay
him
,
and
bid
him
drinke
no
longer
water
.
But
marke
heere
the
deceit
of
our
hearts
in
turning
the
spurre
into
a
bridle
.
For
there
cannot
be
a
more
forcible
incitement
to
proceeding
on
in
grace
,
then
from
our
owne
beginnings
,
and
former
practise
.
All
lost
,
if
wee
giue
ouer
,
before
the
race
be
fully
run
out
.
Wherefore
S.
Phil
.
8.
9.
expounded
.
Paul
perswades
Philemon
to
shew
mercy
to
Onesimus
by
reason
of
his
former
practise
of
that
grace
towards
others
;
for
hauing
said
,
Wee
haue
great
ioy
and
and
consolation
in
thy
loue
:
For
by
thee
brother
the
saints
bowels
are
refreshed
,
hee
inferreth
presently
this
Wherefore
I
beseech
thee
for
my
sonne
Onesimus
.
Refresh
thou
his
bowels
,
as
thou
hast
done
others
of
the
Saints
.
Stil
hold
out
in
the
exercise
of
this
grace
,
that
thou
maist
receiue
a
full
reward
.
In
like
manner
he
reasoneth
with
the
Corinthians
,
As
ye
haue
abounded
in
loue
,
and
knowledge
&c
:
so
see
yee
abound
2.
Cori
.
8.
7.
cleered
.
in
this
grace
[
of
liberality
]
also
.
Wee
,
contrarily
,
thinke
our
aboundance
in
some
graces
may
dispense
with
our
defects
in
others
.
But
,
as
in
the
parable
of
the
lost
sheepe
,
the
sheepheard
leaueth
the
sheepe
he
hath
,
and
seeketh
out
that
he
wants
:
so
should
we
heere
.
In
our
thoughts
,
at
least
,
leaue
those
graces
thou
hast
.
Doe
not
so
stand
thinking
of
them
,
that
thou
shouldest
neglect
that
which
thou
hast
not
.
In
the
parts
of
our
bodies
none
so
foolish
as
to
reason
,
no
matter
for
the
want
of
mine
eye
,
because
I
haue
eares
,
nose
,
&c.
No
souldier
so
senselesse
,
as
to
say
,
no
matter
for
a
head-peece
,
because
I
haue
a
brestplate
.
In
the
furnishing
of
our
houses
,
if
one
onely
ornament
be
wanting
,
wee
doe
not
thinke
the
want
made
vp
in
the
rest
,
which
we
haue
,
but
contrarily
,
that
wee
ought
so
much
the
rather
to
prouide
that
which
is
wanting
,
because
of
those
we
haue
.
In
running
of
races
,
the
people
hollow
,
and
shout
not
to
the
hindermost
,
but
to
the
formost
that
are
neerest
{αβγδ}
.
Chrys
.
hom
9.
ad
pop
.
Ant.
V.
Deceit
,
comparison
with
inferiours
.
Luc
.
18.
11.
the
goale
.
The
like
hartening
should
we
giue
to
our selues
,
the
neerer
wee
approach
to
the
ende
of
the
Christian
race
.
The
fifth
is
,
from
comparing
our selues
with
others
that
are
worse
,
as
the
Pharisee
compared
himselfe
with
the
Publicane
.
Hence
wee
gather
,
that
as
long
as
we
haue
others
farre
behind
vs
,
we
need
not
so
bestirre
vs.
This
deceit
is
like
that
of
the
drapers
,
that
commend
a
carsey
by
laying
it
to
a
rugge
.
Wel
in
other
things
we
doe
not
so
deceiue
our selues
.
A
man
of
some
competency
in
his
outward
estate
,
if
he
see
a
begger
that
hath
nothing
,
will
not
thereupon
conclude
that
he
is
rich
enough
,
and
neede
seeke
for
no
more
.
No
,
but
if
there
be
but
one
richerman
then
himselfe
,
he
is
an
eye-sore
.
As
long
as
hee
sees
him
,
he
thinkes
himselfe
poore
.
So
the
runner
in
a
race
hastens
his
pace
by
looking
to
those
before
,
not
slackens
it
by
looking
backe
to
those
behinde
.
So
should
we
rather
cast
our
eies
vpon
those
that
are
of
greater
eminency
in
grace
,
then
our selues
,
and
then
hang
down
our
heads
,
and
couer
our
faces
in
shame
to
see
what
nothings
we
are
,
and
then
put
to
the
spur
to
this
dull
iade
,
our
naughty
flesh
,
that
wee
may
make
more
hast
in
our
iourney
.
The
sixth
is
,
when
we
abstaine
from
good
,
vnder
VI
.
Deceit
,
Pretence
of
auoiding
euill
.
pretence
of
auoiding
euill
:
which
answeres
to
that
deceit
in
the
former
kinde
,
of
doing
euil
for
the
procuring
of
good
.
This
is
the
deceit
of
the
Papists
,
in
not
suffering
the
Scriptures
to
be
reade
of
the
common
people
,
because
of
the
hurt
that
may
come
of
it
.
Austen
makes
mention
of
some
,
that
neglected
In
Ps.
130.
Sed
rursus
sunt
quidam
homines
qui
cum
audierint
quia
humiles
esse
debent
,
dimittunt
se
nihil
volunt
discere
,
putantes
quia
si
aliqui
,
didicerunt
superbierunt
,
et
in
solo
lacto
remanent
.
the
meanes
of
knowledge
,
because
knowledge
puffeth
vp
.
And
so
would
be
ignorant
,
that
they
might
bee
humble
,
and
want
knowledge
that
they
might
want
pride
.
So
the
Philosopher
plucked
out
his
eies
to
auoide
the
danger
of
vncleannesse
.
But
wee
must
learne
neuer
either
to
feare
good
,
though
it
may
seeme
neuer
so
hurtfull
,
nor
to
embrace
euill
,
though
neuer
so
profitable
.
Hurtfull
good
is
more
profitable
,
then
profitable
euill
.
CHAP.
XVIII
.
Of
another
deceit
in
the
same
kind
.
THere
remaineth
yet
one
deceit
more
in
this
kind
,
for
which
,
it
being
somthing
more
large
,
VII
.
Deceit
,
inuention
of
false
reasons
or
shifts
.
we
haue
reserued
this
chapter
.
And
that
is
the
inuenting
of
false
reasons
,
to
deteine
our selues
from
performance
of
duetie
.
For
euen
in
such
dueties
,
whereto
we
haue
bound
our selues
by
vow
,
we
will
yet
go
about
to
slip
the
collar
,
&
to
vntie
the
knot
:
which
Salomon
intimateth
in
that
Prouerbe
,
It
is
a
Pro
,
20.
25.
explaned
.
snare
after
the
vow
to
inquire
,
namely
colourable
reasons
to
elude
our
vow
:
Much
more
then
will
our
deceitfull
hearts
do
the
like
for
those
duties
,
whereto
tyed
only
by
Gods
commandements
.
For
if
they
haue
sleights
to
loose
a
duble
knot
,
both
of
a
commandement
,
and
vow
too
:
much
more
then
a
single
knot
of
a
commandement
alone
.
To
exemplifie
this
in
some
particulars
;
Many
,
when
called
to
the
supper
of
the
Lord
,
pretend
their
want
of
preparation
,
and
vnfitnes
,
by
reason
they
are
not
in
charity
with
their
brethren
.
A
notable
deceit
!
For
why
doe
they
not
vpon
the
same
ground
refuse
to
pray
also
,
because
loue
and
vnity
are
as
well
required
heere
,
as
in
the
Sacrament
,
yea
a
sincere
profession
of
it
,
forgiue
vs
,
as
we
forgiue
,
&
c
?
When
,
in
the
publique
reformation
of
religion
,
vnder
Ezekiah
,
there
was
some
backwardnesse
in
the
Priests
and
Leuites
,
and
they
happely
with
the
sluggard
were
readie
to
hold
the
hand
in
the
bosome
,
and
to
crye
,
A
Lion
in
the
way
,
This
innouation
will
bee
dangerous
,
wee
dare
not
be
seene
in
it
:
Ezekiah
(
as
after
him
Aemilius
Paulus
Consull
,
when
no
body
else
durst
,
himselfe
ranne
in
the
hatchet
into
the
temple
of
Serapis
,
the
demolishing
whereof
the
Senate
had
decreed
)
began
first
himselfe
,
and
awakeneth
these
sluggards
with
these
words
.
O
be
not
deceiued
my
sonnes
.
God
hath
chosen
you
,
&c.
As
if
he
should
say
,
I
know
your
2.
Chr.
29.
11.
hearts
are
cunning
and
deceitfull
enough
to
suggest
false
reasons
,
to
discourage
you
,
but
harken
not
vnto
them
.
Doe
your
dutie
.
So
also
in
the
maintenance
of
the
ministerie
,
because
of
the
manie
vaine
shifts
which
men
haue
for
their
base
and
illiberall
dealing
with
vs
,
saying
:
We
liue
idlie
,
and
doe
nothing
but
speake
a
few
words
,
&c.
Therefore
S.
Paul
hauing
exhorted
the
Galathians
to
this
dutie
,
to
take
Gal.
6.
6.
away
all
their
wittie
excuses
,
addes
,
Be
not
deceiued
,
God
is
not
mocked
.
Thereby
shewing
,
that
as
in
diuerse
other
things
,
the
deceitfulnesse
of
our
hearts
shewes
it selfe
,
so
in
this
,
namely
the
forging
of
idle
reasons
,
to
satisfie
,
&
bear
out
themselues
in
the
neglect
of
duties
,
commanded
by
the
word
of
God
.
And
as
this
deceite
is
in
the
people
,
in
denying
the
minister
his
dues
,
so
also
in
the
minister
in
denying
the
people
theirs
,
the
due
namely
of
spiritual
inspection
,
and
instruction
.
For
heere
some
pretend
,
that
for
a
while
they
withdraw
themselues
,
that
they
might
follow
their
studies
in
the
vniuersitie
,
and
so
bee
the
better
fitted
for
their
charge
.
When
yet
Timothy
,
for
the
Churches
behoofe
,
forsooke
Pauls
company
his
deere
Master
,
with
whom
if
he
had
abode
still
,
neglecting
the
Church
,
hee
wanted
not
this
pretence
,
that
hee
did
it
to
furnish
himselfe
with
greater
store
of
knowledge
.
For
Paul
might
haue
beene
in
steed
of
many
vniuersities
to
him
.
So
in
the
matter
of
patience
,
this
is
an
vsuall
shift
to
excuse
the
want
of
it
,
oh
if
I
had
deserued
it
,
I
could
haue
borne
it
.
Whereas
Peter
shewes
that
we
ought
so
much
the
rather
to
be
patient
,
when
the
euill
wee
suffer
is
vndeserued
,
because
then
patience
is
most
praise-worthy
,
when
it
is
most
prouoked
.
And
iniuries
1.
Pet
.
2.
19.
20
doe
more
prouoke
patience
,
then
deserts
.
Besides
that
,
in
vndeserued
euils
,
wee
haue
the
conscience
of
our
owne
innocency
to
comfort
vs
in
that
griefe
,
which
the
smart
of
the
euill
bringeth
.
All
which
comfort
is
wanting
,
when
the
euil
is
deserued
.
And
lastly
in
the
dutie
of
liberality
,
how
witty
,
and
crafty
do
men
shew
themselues
,
in
deuising
reasons
to
saue
their
purses
,
as
that
they
haue
charges
of
their
owne
,
they
know
not
what
neede
they
may
come
to
themselues
,
&
diuers
such
like
.
And
hence
it
is
,
the
Greeke
worde
,
which
the
Apostle
setteth
out
liberalitie
by
,
signifieth
simplicitie
,
in
opposition
to
that
crafty
and
witty
wilinesse
,
that
is
in
the
Couetous
to
defend
themselues
from
the
danger
as
2.
Cor
.
8.
2.
they
thinke
of
liberality
.
But
,
to
omit
these
particular
instances
,
which
are
infinite
;
there
are
fiue
more
generall
,
and
common
shifts
,
which
men
vse
to
auoid
the
practise
of
godlinesse
.
1.
Of
those
whose
religion
and
diuinity
is
wholly
1.
Shift
,
from
not
doing
euill
.
negatiue
.
Who
thinke
it
is
enough
they
do
no
hurt
,
and
that
it
greatly
matters
not
for
doing
good
,
so
they
doe
no
euill
.
But
these
must
remember
,
that
euery
tree
that
bringeth
not
forth
good
fruit
(
for
all
it
bringe
foorth
no
bad
)
shall
bee
cut
downe
for
the
fire
.
That
the
seruant
,
that
doth
not
imploy
,
and
increase
Mat
.
3.
10.
his
talent
,
(
for
all
he
returnes
it
safe
and
sound
to
his
Master
)
shall
be
bound
hand
and
foot
,
and
cast
into
vtter
darkenesse
.
That
many
who
neuer
plucked
Mat
.
25
30.
either
meate
from
Christs
mouth
,
or
apparell
from
Mat
.
25.
42.
his
backe
,
nor
with
the
wicked
persecutors
imprisoned
him
,
and
made
him
sicke
,
shall
yet
be
condemned
,
for
that
they
gaue
him
no
meat
,
being
hungry
,
nor
apparell
,
being
naked
,
nor
visited
him
,
in
his
imprisonment
and
sicknesse
.
That
they
themselues
would
not
like
of
the
like
excuse
in
their
idle
&
negligent
seruants
,
neither
would
they
thinke
it
a
sufficient
plea
for
them
to
say
,
wee
haue
not
set
your
house
on
fire
,
or
plotted
with
theeues
against
you
,
&c.
Besides
that
these
deceiue
themselues
in
thinking
,
they
can
absteine
from
euil
,
in
doing
no
good
.
Whereas
,
in
Christs
account
,
not
to
gather
,
is
to
scatter
,
not
to
doe
good
,
when
wee
ought
,
is
to
doe
hurt
,
not
to
saue
life
,
when
we
may
,
is
to
destroy
it
.
And
therefore
,
beeing
chalenged
by
the
Pharisees
for
curing
a
sicke
man
on
the
Sabaoth
,
his
defence
was
,
Whether
is
it
better
to
doe
good
or
euill
on
the
Sabaoth
,
Mark
.
3.
4.
to
saue
the
life
,
or
to
kill
?
And
so
in
Salomons
account
,
he
that
helps
not
his
brother
in
his
need
,
is
Pro
.
14.
20.
21
a
despiser
,
a
hater
,
and
so
a
murtherer
of
him
.
Second
shift
is
of
delayers
,
and
procrastinatours
;
2.
Shift
,
from
purposes
for
the
time
▪
to
come
.
who
say
the
time
is
not
yet
come
for
them
to
bee
so
graue
,
and
godly
.
Heereafter
they
will
repent
,
and
reforme
their
waies
.
So
said
the
Iewes
for
the
building
of
the
material
temple
,
The
time
is
not
yet
come
:
and
the
like
doe
many
of
vs
say
,
for
the
building
of
the
spirituall
temple
of
Christ
in
our
hearts
.
Deceitfully
Hag
.
1.
2.
{αβγδ}
.
we
,
as
well
as
they
:
for
the
season
of
repentance
is
not
the
time
to
come
,
but
the
very
instant
wherin
we
liue
.
Behold
now
the
accepted
time
:
behold
now
the
day
of
saluation
.
To
day
,
whilest
it
is
called
to
Isai
.
49.
2.
2.
Cor
.
6.
2.
Hebr
.
3.
15.
day
,
harden
not
your
hearts
:
For
wee
are
certaine
of
this
onely
,
and
not
of
any
more
,
because
our
life
is
not
in
our
owne
hands
,
but
in
Gods
;
who
in
a
moment
can
take
it
away
.
But
say
that
,
as
once
Ezekiah
thou
hadst
a
lease
of
thy
life
for
some
certaine
space
of
yeeres
:
yet
still
the
deceit
should
be
the
same
;
for
thogh
thy
life
may
continue
longer
,
yet
how
knowest
thou
that
Gods
call
also
will
still
continue
?
or
if
that
doe
,
whether
he
will
giue
thee
his
grace
to
answere
vnto
it
,
who
hast
already
so
contemptuously
reiected
it
?
Assure
thy selfe
,
hee
that
will
not
bee
fit
for
God
to
day
,
will
be
lesse
fit
to
morrow
.
For
heerein
specially
is
the
deceitfulnesse
of
sinne
to
be
seene
,
that
still
,
the
longer
it
continueth
with
vs
,
the
greater
strength
,
and
interest
it
getteth
in
vs
,
and
so
as
the
Apostle
shewes
,
it
hardens
our
hearts
,
and
more
disables
vs
for
good
duties
then
before
.
Know
it
then
Heb
,
3.
13.
for
a
truth
,
that
when
thy
deceitfull
heart
thus
procrastinates
the
practise
of
godlinesse
,
and
puts
it
off
to
the
time
to
come
,
by
that
time
thou
wilt
bee
so
rooted
,
and
setled
in
thy
sinnes
,
through
long
custome
and
continuance
,
that
thou
shalt
scarce
bee
capable
so
much
,
as
of
the
motion
of
the
spirit
vnto
repentance
.
Such
a
fore-skinne
will
bee
growne
ouer
thine
heart
so
thicke
and
brawnie
,
that
hardly
will
the
most
powerfull
motions
pierce
through
it
.
Doe
wee
not
see
how
easily
the
crookednesse
of
a
young
twigge
may
be
corrected
?
let
it
alone
till
it
bee
growne
a
confirmed
tree
,
it
is
inflexible
.
Alas
how
many
haue
there
beene
,
who
deceiuing
themselues
with
an
opinion
of
repenting
heereafter
,
as
thinking
the
present
time
when
God
called
them
,
vnseasonable
,
afterward
,
seeing
their
error
,
and
how
they
had
let
slip
the
season
,
haue
houled
with
Esau
,
and
haue
then
cried
out
,
they
could
not
repent
,
because
the
season
was
now
past
,
it
was
now
too
late
.
What
a
cunning
trick
of
thine
is
this
,
O
thou
deceitfull
hart
?
when
thou
shouldst
do
good
,
to
say
,
It
is
to
soone
,
the
time
is
not
yet
come
,
Hereafter
I
will
doe
it
?
and
yet
when
this
thy
heereafter
is
come
,
then
to
say
,
now
it
is
too
late
,
the
time
is
past
.
Let
vs
not
then
be
thus
deluded
,
suffring
the
time
of
grace
to
ouerpasse
vs
to
our
destruction
.
Behold
thy
spirituall
enemies
are
in
a
readines
for
thee
,
they
haue
their
naked
swords
drawn
,
and
already
stabbe
thee
.
And
is
it
now
a
time
for
thee
to
talke
of
deferring
thy
preparation
for
them
?
If
thou
come
not
out
and
harnesse
thy selfe
for
the
battell
in
all
the
hast
,
thou
wilt
be
vtterly
ouerthrown
,
before
thy
heereafter
be
come
.
Why
shouldest
thou
deale
with
Christ
like
the
Diuels
,
who
cried
against
him
comming
to
dispossesse
them
,
Why
art
thou
come
to
torment
vs
before
our
time
?
For
so
many
account
the
practise
of
godlinesse
a
torment
.
Why
shouldst
thou
doe
worse
with
God
,
then
thou
oughtest
to
do
with
thy
neighbour
?
Say
not
to
thy
neighbour
goe
and
come
againe
to
morrow
,
Pro
.
3.
28.
and
I
will
giue
thee
if
now
thou
haue
it
.
I
cannot
say
indeede
,
that
when
God
to
day
calls
for
rhy
repentance
,
thou
hast
it
,
of
thy selfe
,
then
to
giue
it
him
.
Yet
this
I
may
say
,
say
not
to
God
,
Come
againe
to
morrow
,
and
thou
shalt
haue
my
repentance
,
when
to
morrow
thou
shalt
be
lesse
able
to
giue
it
,
then
to
day
.
O
that
thou
couldest
be
wise
to
know
rhe
time
of
thy
visitation
,
and
to
apprehend
the
occasions
&
gracious
opportunities
of
thy
good
,
while
they
are
offered
;
to
obserue
the
time
of
the
spirits
mouing
in
thy
heart
,
as
once
those
sicke
men
did
of
the
Angels
mouing
in
the
poole
of
Bethesda
,
and
with
like
violence
to
take
it
for
thy
soules
health
,
as
they
did
that
for
their
bodies
.
If
with
the
Church
in
the
canticles
,
when
Christ
knocketh
at
the
doore
of
thy
hart
thou
rise
not
vp
in
all
the
hast
to
let
him
in
,
he
wil
be
gone
and
with
her
,
thou
maist
seeke
him
long
enough
in
great
woe
&
greefe
,
as
once
Ioseph
&
Marie
did
bodily
,
ere
thou
art
like
to
find
him
.
Heare
what
Christ
himselfe
saith
,
Behold
I
stand
at
the
doore
and
knocke
,
if
any
man
heare
my
voice
,
and
open
,
I
will
come
in
,
else
not
.
Thou
seest
the
mariners
and
water-men
,
because
Reuel
.
3.
30.
they
haue
not
the
wind
and
tide
at
command
,
take
the
benefit
of
it
,
whiles
it
serues
.
The
good
husband
in
the
world
,
how
greedily
doth
he
apprehend
the
occasion
of
a
good
peniworth
,
and
takes
the
aduantage
of
the
market
?
O
that
we
could
be
as
wise
spiritually
,
and
take
our
penniworths
of
the
Gospell
,
while
it
lasteth
,
and
whiles
it
is
yet
day
,
ply
our
work
before
the
twelfth
houre
be
gone
,
and
that
fearefull
night
ouertake
vs
wherein
none
can
worke
.
O
that
in
this
our
day
,
as
Christ
with
teares
wished
for
Ierusalem
,
wee
could
know
the
things
belonging
to
our
peace
!
Let
vs
not
deceiue
our selues
in
thinking
because
we
are
young
,
we
haue
therfore
time
enough
before
vs
,
we
need
not
make
such
hast
.
Alas
it
is
but
a
day
,
a
short
day
al
the
time
that
we
haue
.
O
that
Soles
occidere
et
redire
possunt
,
&c.
in
this
thy
day
saith
Christ
.
And
then
after
it
comes
an
eternall
night
.
Other
daies
,
though
they
haue
their
nights
,
yet
those
nights
end
,
and
day
comes
againe
.
But
after
this
day
is
once
gone
,
there
neuer
comes
a
new
day
,
to
worke
the
work
of
the
Lord
in
againe
.
O
but
the
day
of
the
Gospell
among
vs
hath
beene
,
and
so
still
is
like
to
be
a
long
day
.
Well
,
bee
it
so
.
But
then
the
day
of
thy
life
may
bee
short
enough
,
and
then
the
other
is
thine
no
longer
then
thou
liuest
.
When
thou
art
dead
,
what
good
wil
the
Gospell
doe
thee
then
?
Yea
,
but
then
the
day
of
my
life
may
be
a
long
day
.
For
I
am
young
and
healthy
.
Well
grant
thee
that
too
,
yet
the
day
of
the
Gospell
,
and
the
grace
of
God
may
bee
out
before
the
day
of
thy
life
.
And
then
what
good
will
thy
life
do
thee
?
One
of
these
two
may
easily
bee
,
that
if
the
day
of
the
Gospel
be
long
,
the
day
of
thy
life
should
be
short
:
or
if
the
day
of
thy
life
be
long
,
yet
the
day
of
the
Gospell
should
be
short
.
See
then
how
dangerous
&
deceitfull
delaies
are
.
Seeke
the
Lord
therfore
,
while
he
may
be
found
,
lest
otherwise
thou
bee
like
those
that
Christ
speakes
of
,
who
shall
seeke
to
enter
,
and
shall
not
be
able
,
and
Salomon
,
that
shal
seeke
the
Lord
early
,
and
shall
not
finde
him
.
And
all
,
because
Luc
.
13.
Pro
.
1.
28.
29.
they
hated
knowledge
,
and
did
not
choose
the
feare
of
the
Lord
,
they
would
none
of
my
counsell
,
I
called
,
&
Vers
.
24.
they
refused
,
I
stretched
out
my
hand
,
and
none
would
regard
.
The
season
then
of
seeking
God
is
when
hee
seekes
vs
,
and
inuites
vs
to
come
vnto
him
,
when
he
cals
and
stretches
out
his
hand
,
as
hee
doth
now
in
the
ministery
of
the
worde
.
If
now
shou
stoppest
thine
eare
,
through
this
deceit
of
answering
heereafter
,
thou
art
wondrous
wide
.
As
now
thou
art
deafe
,
so
heereafter
God
will
bee
dumbe
.
Heereafter
there
shall
bee
nothing
for
thee
to
answer
vnto
,
no
voyce
of
God
to
obey
,
saue
that
Goe
ye
cursed
.
Gods
Gen.
6.
spirit
shall
not
alwaies
striue
with
thee
.
Thou
hast
refused
the
good
counsell
of
the
Lord
,
and
resisted
his
spirit
in
the
worde
.
Thou
maist
sit
long
enough
ere
the
like
grace
be
offered
thee
againe
.
The
time
may
come
that
thou
maist
desire
to
see
one
of
the
Luk
17.
22.
Iohn
.
7
34.
daies
of
the
Gospell
,
which
now
thou
seest
,
&
shalt
not
see
it
,
when
,
as
Christ
saide
of
himselfe
to
the
Iewes
,
thou
maist
seeke
the
powerfull
ministery
,
and
shalt
not
finde
it
,
because
thou
wouldest
not
bee
found
by
it
,
when
it
sought
thee
.
3.
Shift
is
from
extraordinary
occasions
;
as
in
those
3.
Shift
.
Speciall
occasions
.
Luc
.
14.
18.
in
the
parable
;
when
inuited
to
the
supper
,
excused
themselues
with
the
buying
of
farmes
,
oxen
,
&c.
But
this
is
meere
deceit
.
The
true
cause
indeede
,
why
they
would
not
come
,
was
,
because
their
farmes
&
oxen
had
bought
them
.
Their
affections
had
inthralled
,
and
sould
themselues
to
this
worlde
.
And
therefore
our
Sauiour
,
presently
after
the
parable
ended
,
addeth
these
words
,
He
that
hateth
not
his
father
,
Vers
.
26.
expounded
.
mother
,
wife
,
children
,
yea
&
his
owne
life
,
much
more
his
farme
,
his
oxen
,
cannot
bee
my
disciple
.
It
was
not
then
the
farme
,
the
oxen
,
but
the
inordinate
affection
to
those
things
,
that
they
loued
them
more
then
they
did
Christ
,
that
detained
them
.
This
was
the
true
impediment
which
Christ
in
these
words
toucheth
.
The
things
of
this
life
are
burdens
indeed
pressing
our
soules
downe
,
but
not
in
themselues
.
Al
the
waight
they
haue
in
this
kinde
,
they
receiue
it
from
our
owne
corruption
.
Which
the
Apostle
sheweth
,
ioyning
these
two
things
together
,
Casting
away
euery
thing
that
presseth
down
,
that
is
,
the
things
Heb
.
12.
1.
cleered
.
of
this
life
,
and
sinne
that
so
easily
incompasseth
vs.
It
is
this
latter
that
makes
the
former
burdensome
to
vs.
Therefore
they
in
steed
of
saying
,
I
haue
bought
a
farme
,
I
haue
married
a
wife
,
should
rather
haue
said
,
I
haue
sould
my selfe
to
the
inordinate
loue
of
my
farme
,
and
I
haue
married
my selfe
to
the
foolish
and
carnal
loue
of
my
wife
,
as
well
as
to
my
wife
.
Some
cases
indeed
there
are
,
wherein
that
rule
of
our
Sauiour
hath
place
,
I
will
haue
mercy
,
and
not
sacrifice
.
And
then
the
occasion
hindering
the
dutie
is
of
greater
consequence
,
then
the
dutie
omitted
.
And
the
neglect
of
that
occasion
would
haue
left
a
deeper
wound
in
our
consciences
,
then
of
the
dutie
.
As
in
Hannah
,
if
,
for
the
going
to
the
sacrifice
at
Shiloh
,
shee
had
neglected
to
shew
mercie
to
her
poore
infant
,
in
giuing
it
sucke
.
But
heere
many
deceiue
themselues
,
to
make
euery
entertainment
of
a
friend
,
euery
gossipping
or
marriage
dinner
,
or
some
such
like
occasion
,
to
be
a
sufficient
cause
to
iustle
out
the
seruice
of
God
?
And
this
was
Marthaes
deceit
,
rebuked
seuerely
by
our
Sauiour
.
Notwithstanding
the
meeting
of
friends
in
Zecharies
house
,
the
circumcision
of
the
child
on
the
eighth
day
was
not
neglected
.
The
Israelites
were
but
in
an
vnsetled
tumultuarie
estate
,
Luc
.
1.
58.
59.
in
the
wildernesse
;
and
yet
,
for
all
that
,
they
did
not
post
off
the
duety
of
thankesgiuing
,
till
they
were
peaceably
possessed
of
Canaan
.
And
for
all
their
often
remooues
in
the
wildernesse
,
and
the
vncertainty
of
them
,
yet
they
seeme
to
bee
chalenged
by
the
Lord
for
the
neglect
of
circumcision
.
Fourth
shift
is
that
,
which
is
rife
in
the
mouthes
4.
Shift
.
Praedestination
.
of
the
prophane
,
that
it
is
vain
and
bootlesse
to
take
any
paines
in
godlinesse
.
For
if
they
bee
ordained
to
destruction
,
it
will
nothing
aduantage
them
;
they
shall
loose
all
their
labour
:
if
to
saluation
,
though
they
liue
neuer
so
wickedlie
,
it
shall
nothing
preiudice
,
or
disaduantage
them
.
They
must
needs
come
to
their
appointed
end
.
But
these
must
know
that
it
is
impossible
,
either
for
a
reprobate
to
liue
godly
,
or
an
elect
alwaies
to
liue
lewdly
and
loosely
.
For
the
same
God
that
ordeines
the
ende
,
ordaines
the
means
.
Those
whom
he
hath
ordained
to
saluation
hee
hath
also
ordained
to
good
workes
,
that
they
Ephes
2.
10.
should
walke
therein
.
Why
then
wilt
thou
deceiue
thy selfe
in
this
case
,
more
then
in
the
matters
of
this
life
?
for
there
thou
wilt
not
reason
,
God
hath
appointed
how
long
I
shall
liue
,
therefore
I
will
eate
no
meat
,
because
Gods
decree
must
needs
stand
,
whether
I
eat
or
fast
.
Heere
thou
wilt
haue
the
wit
to
answer
.
God
indeed
hath
ordained
how
long
I
shall
liue
:
but
withall
hee
hath
ordained
that
the
time
I
shall
liue
,
I
shall
liue
by
the
vse
of
meanes
.
Much
more
shouldest
thou
vse
this
answere
in
this
case
.
For
thou
knowest
not
but
God
may
miraculously
maintaine
thy
temporall
life
without
meanes
:
but
thou
maist
assure
thy selfe
;
God
will
neuer
worke
such
a
miracle
,
as
to
bring
a
sinfull
irrepentant
soule
into
heauen
.
The
fifth
shift
is
of
those
that
complaine
of
the
5.
Shift
,
Difficulty
of
godlinesse
.
difficulty
of
the
practise
of
godlinesse
,
how
painefull
it
is
to
our
flesh
,
how
impossible
to
be
attained
,
and
so
by
this
meanes
discourage
themselues
from
making
towards
the
heauenly
,
as
once
those
spies
did
the
Israelites
from
the
earthly
Canaan
.
Thus
the
foole
puts
off
the
studie
of
knowledge
,
pretending
Pro
,
24.
7.
Nolle
in
causa
est
.
Non
posse
praetenditur
.
Sen.
ep
.
116.
the
impossibility
of
reaching
vnto
it
.
As
Salomon
implies
,
when
he
saies
,
as
it
were
mockingly
imitating
of
him
,
Wisedomes
(
in
the
plurall
number
)
are
too
high
for
a
foole
.
O
there
are
so
manie
and
sundry
things
to
be
learned
.
How
can
I
comprehend
them
al
?
But
heere
the
truth
is
,
that
want
of
will
is
the
true
cause
,
though
want
of
skill
and
power
be
pretended
.
For
these
men
are
like
bankrupts
,
who
though
they
be
able
to
pay
some
part
of
their
debts
,
yet
refuse
to
pay
any
thing
,
because
they
cannot
pay
all
.
So
these
vpon
pretence
of
their
vnability
to
doe
all
required
,
will
not
endeuour
to
doe
any
thing
at
all
.
Dauids
practise
was
cleane
contrary
.
For
he
proposing
to
himselfe
that
perfection
of
obedience
required
in
the
Law
,
farre
aboue
the
reach
of
any
man
,
Thou
hast
commaunded
thy
precepts
to
bee
kept
very
much
,
Psal
.
119.
4
,
5.
namely
with
all
our
hearts
,
soules
,
&c
;
dooth
not
thereupon
giue
ouer
his
desire
,
and
endeauour
of
obedience
,
but
rather
prouokes
and
enkindles
it
therby
.
For
thereupon
hee
infers
presently
,
O
that
my
waies
were
so
directed
that
I
might
keepe
thy
statutes
.
Here
to
deliuer
our selues
from
this
deceit
,
we
must
remember
that
God
accepts
affecting
for
effecting
,
willing
for
working
,
desires
for
deeds
,
purposes
for
performances
,
pence
for
pounds
,
and
vnto
such
as
do
their
endeuour
,
hath
promised
his
grace
inabling
them
euery
day
to
do
more
,
and
more
.
Which
grace
when
once
we
haue
,
then
shal
we
see
how
false
it
is
which
our
hearts
tells
vs
,
concerning
the
paine
and
tediousnes
of
godlinesse
.
For
then
we
shall
feele
Christs
yoake
to
bee
easie
and
sweete
,
and
his
commaundements
Mat
.
11.
29.
1.
Iohn
.
5.
Chrys
.
hom
.
8.
ad
pop
.
Antioch
.
{αβγδ}
,
&c.
will
not
be
burdensome
vnto
vs.
Nay
it
is
sinne
,
that
is
so
painfull
;
Gods
workes
are
farre
more
easie
,
then
are
the
Diuels
.
For
whether
thinke
we
is
the
easier
burthen
to
carry
malice
,
and
enuie
in
our
hearts
,
or
the
loue
of
God
,
and
our
neighbour
?
To
retaine
the
memorie
of
iniuries
is
troublesome
,
and
vexes
the
mind
;
but
what
trouble
,
or
paine
is
it
,
to
let
ones
anger
go
,
not
to
speake
euill
,
not
to
reproach
,
or
slander
our
neighbour
?
not
to
sweare
?
to
aske
good
things
of
God
that
giueth
them
readily
?
It
is
troublesome
to
the
minde
to
carke
and
care
,
and
take
thought
:
but
to
rest
on
God
by
faith
,
how
sweete
an
ease
is
it
to
the
hart
?
It
is
a
slander
then
against
godlinesse
to
say
it
is
so
full
of
paine
and
trouble
.
And
of
the
deceitfulnesse
of
the
heart
in
perswading
,
so
much
.
CHAP.
XIX
.
Of
the
deceit
of
the
heart
in
that
which
it
promiseth-to
vs.
WE
are
now
to
proceede
on
to
the
third
head
3.
In
promising
.
of
deceitfulnesse
,
which
is
in
promising
:
And
that
is
either
to
our selues
,
or
to
God
.
To
our selues
we
deceitfully
promise
many
things
1.
Pleasure
,
profit
,
and
the
sweetnesse
of
both
in
sinne
;
but
in
the
ende
in
stead
heereof
(
so
faithful
are
1.
to
our selues
.
1.
pleasure
in
sinne
.
our
hearts
of
their
words
)
we
finde
nothing
but
gall
,
and
wormewood
,
shame
in
the
worlde
,
confusion
&
horror
in
our
owne
consciences
.
Whence
that
question
;
What
fruit
haue
ye
in
those
things
,
whereof
ye
are
now
ashamed
?
as
if
he
should
haue
sayd
.
Your
hearts
promised
you
much
fruit
of
pleasure
and
contentment
Rom.
6.
21.
in
sinne
.
Alas
where
is
it
?
ye
find
now
nothing
but
shame
.
So
true
is
that
of
Salomon
.
The
righteous
Pro
.
12.
26.
27
is
more
excellent
then
his
neighbour
:
but
the
way
of
the
wicked
deceiues
them
.
They
think
themselues
farre
better
then
the
righteous
.
And
so
they
were
indeed
,
if
they
could
find
that
felicity
in
their
wicked
waies
which
their
deceitfull
hearts
promise
:
but
this
they
doe
not
.
Their
way
deceiues
them
,
as
hee
shewes
in
the
next
verse
.
The
deceitfull
man
(
though
when
hee
went
about
to
steale
his
venison
promised
much
mirth
and
cheere
to
himselfe
,
yet
he
comes
short
of
his
reckoning
)
he
shal
not
so
much
as
rost
that
he
tooke
in
the
hunting
.
In
couetousnesse
,
what
happinesse
doth
the
heart
promise
it selfe
in
gaine
though
neuer
so
vnlawfull
,
and
vnrighteous
.
But
how
deceitfully
,
many
examples
can
witnesse
.
What
got
Ananias
and
Zaphira
,
by
reseruing
to
themselues
sacrilegiously
the
Churches
goods
,
but
a
shamefull
and
ignominious
death
?
No
more
did
Balaam
,
when
hope
of
gaine
,
and
the
large
promises
of
the
King
,
made
him
blindly
,
and
boldly
rush
vpon
the
Angels
sword
.
Whence
the
Scripture
,
vseth
that
phrase
of
the
Deceit
of
Balaams
wages
.
What
got
Gehezi
Iude
11.
by
taking
vp
that
good
morsell
,
as
he
thought
,
which
his
Master
so
vnwisely
,
in
his
conceit
,
let
goe
beside
his
lippes
?
nothing
but
a
leprosie
?
Did
not
Achans
Babilonish
garment
bring
the
stones
about
his
eares
?
and
Iudas
thirty
peeces
of
siluer
the
halter
about
his
necke
?
Excellent
Salomon
,
The
bread
of
deceit
,
seemeth
pleasant
to
a
man
:
but
afterward
his
mouth
is
filled
with
grauell
.
There
are
some
meats
,
which
are
very
pleasant
in
the
mouth
,
and
it
is
delightful
to
holde
,
and
rolle
them
there
,
but
after
once
they
are
swallowed
downe
,
with
the
fish
we
feele
the
hooke
sticking
in
our
iawes
;
beeing
in
the
stomacke
they
make
vs
wondrous
sicke
,
so
that
wee
cannot
be
well
till
the
stomacke
haue
disgorged
it selfe
.
This
is
the
similitude
wherby
Zophar
in
Iob
,
doth
most
elegantly
represent
vnto
vs
the
deceitfulnes
of
that
pleasure
the
couetous
promise
themselues
in
the
gaine
of
vnrighteousnesse
.
Wickednesse
was
sweet
in
his
mouth
,
and
hee
hid
it
vnder
his
toung
and
kept
it
close
in
his
Iob
.
20.
12.
13.
14.
15.
explaned
.
mouth
,
rolling
it
about
as
a
peece
of
sugar
.
But
what
?
was
it
so
sweet
in
his
bellie
too
?
No
;
His
meat
in
his
bowels
was
turned
,
it
became
the
gall
of
Aspes
in
the
middes
of
him
.
He
hath
deuoured
substance
,
and
hee
shall
vomit
it
.
God
shall
draw
it
out
of
his
bellie
.
And
thus
in
the
Gospell
,
are
pleasures
well
called
thornes
,
not
onely
for
choaking
the
worde
,
but
also
for
pricking
,
and
wounding
the
conscience
with
true
sorrow
,
in
stead
of
that
false
and
flattering
delight
which
wee
expected
.
As
it
is
thus
in
couetousnesse
,
so
in
ambition
and
all
other
sinnes
.
Did
not
Adam
and
Eue
promise
vnto
themselues
in
the
eating
of
the
forbidden
tree
,
the
glory
of
the
godhead
?
For
what
else
meaneth
that
bitter
scoffe
,
and
salt
sarcasme
of
the
Lord
,
Behold
man
is
become
as
one
of
vs.
But
what
Gen.
3
22.
was
the
issue
?
Moses
tels
vs.
Then
were
their
eies
opened
,
and
they
saw
their
nakednesse
,
they
saw
how
they
were
mocked
,
how
for
the
mines
of
golde
,
they
had
met
with
cole-pits
,
nay
for
heauen
,
with
hell
,
for
a
throne
of
glory
,
with
the
dunghill
of
ignominy
.
In
Pro
thesauro
Carbones
.
Rom
,
7.
11.
this
regard
the
Apostle
saith
that
sinne
deceiued
him
,
because
of
this
deceitful
promise
or
his
heart
concerning
sinne
.
And
for
the
same
reason
hee
calleth
the
lusts
of
the
flesh
,
the
deceiueable
lusts
of
olde
Adam
;
Ephes
,
4.
22.
Prou.
23.
3.
in
the
same
sense
,
that
Salomon
calls
the
rulers
meat
a
deceiueable
meat
:
Because
wee
promise
such
great
matters
of
ioy
,
and
delight
to
our selues
in
our
sinnes
,
the
contrary
whereof
afterward
our
owne
wofull
experience
teacheth
vs.
For
sinne
imbraces
vs
indeede
,
but
it
is
like
the
serpent
.
Together
with
the
imbrace
it
mortally
stings
vs.
Beleeue
wee
not
then
these
inchanting
songs
,
and
faire
promises
.
We
Quos
Aegyp●●
Philicta●
vocant
.
In
hoc
amplectuntur
vt
strangulent
.
Sen.
ep
.
52.
shall
smart
for
our
credulity
afterward
.
Sinne
that
lay
quiet
before
,
like
a
sleeping
dog
,
will
afterward
awake
,
and
flye
in
our
throats
,
&
of
a
friendly
perswader
it
will
turne
a
most
vehement
accuser
.
The
promised
pleasure
shall
vanish
with
the
very
act
of
the
sinne
,
and
then
comes
the
sting
of
the
guilt
.
After
Perfecto
demum
scelere
,
eius
magnitudo
intelligitur
.
Tacit.
2.
Enioyment
of
outward
things
.
the
sinne
is
throughly
done
shall
wee
perceiue
the
heynousnesse
thereof
.
II
.
Wee
deceitfully
promise
to
our selues
the
enioyment
of
many
outward
blessings
,
which
yet
wee
neuer
get
.
Thus
Saul
promised
himselfe
victory
ouer
Dauid
,
beeing
shut
vp
in
Keilah
,
The
Lord
saith
he
,
hath
deliuered
him
into
my
hand
.
So
also
did
the
1.
Sam
,
23.
7.
Iebusites
triumph
against
Dauid
,
as
though
they
had
bene
sure
enough
for
euer
being
ouercome
by
him
.
2.
Sam
.
5.
6.
This
deceit
we
may
see
in
the
craking
of
Goliah
,
and
Senacherib
,
who
had
in
their
presuming
hope
,
got
the
victorie
of
their
aduersaries
before
the
conflict
,
and
so
putting
on
the
harnesse
gloried
as
those
,
that
put
it
off
.
And
we
may
easily
discerne
it
in
our selues
,
who
too
too
easily
beleeuing
such
things
as
wee
desire
should
come
to
passe
,
do
often
make
our selues
sure
of
them
,
when
yet
in
the
ende
wee
come
short
of
them
.
Heerein
deceiuing
our selues
,
as
the
Diuell
would
haue
deceiued
our
Sauiour
.
All
these
things
will
I
giue
thee
,
saith
he
,
which
yet
were
not
in
his
power
to
giue
.
No
more
are
any
of
the
least
of
these
things
in
our
hands
which
wee
so
confidently
assure
to
our selues
.
And
therefore
to
this
deceit
oppose
we
Salomons
counsell
,
Boast
not
of
to
morrow
,
for
thou
knowest
not
what
a
day
may
bring
foorth
.
Many
things
fal
out
betwixt
the
cup
and
the
lip
,
insomuch
that
oftentimes
we
enioy
not
those
things
which
euen
Deut
.
28
,
30.
almost
we
haue
in
our
hands
.
III
.
Our
hearts
deceiue
vs
in
promising
,
I
know
3.
Happinesse
in
inioyment
.
not
what
contentment
and
happinesse
in
the
fruition
of
these
outward
blessings
,
when
yet
the
euent
answereth
not
our
expectation
.
O
saith
the
deceitfull
heart
of
man
,
if
I
might
haue
this
or
that
which
I
desire
,
so
much
liuing
,
such
or
such
an
office
,
or
preferment
,
how
comfortable
and
solatious
a
life
should
I
lead
?
well
,
when
he
hath
his
wish
,
it
fareth
with
him
almost
,
as
with
the
Israelits
in
their
quales
.
He
findeth
more
vanity
and
vexation
of
spirit
,
in
the
presence
,
then
he
did
before
in
the
want
of
this
his
so
much
desired
good
.
Hence
also
that
phrase
of
the
deceitfulnesse
of
riches
,
because
they
do
not
perform
that
which
our
hearts
promise
vs
concerning
them
.
In
the
same
regard
all
worldly
honours
are
called
lies
by
Dauid
,
O
ye
sonnes
of
men
,
how
long
will
ye
follow
after
lies
?
The
lye
indeed
is
in
our
own
false
harts
.
Psalm
.
4
,
2.
expounded
.
We
make
them
lyers
,
in
that
we
promise
such
great
matters
to
our selues
of
them
.
Whereas
in
end
the
leaning
staffe
becomes
a
knocking
cudgell
,
&
the
prop
to
sustaine
vs
,
like
the
Aegyptian
reede
proues
a
pricke
to
pierce
and
paine
vs
,
and
as
Iob
complaines
of
his
friends
,
all
these
matters
which
we
thought
would
haue
beene
vnemptiable
fountaines
of
comfort
,
deceiue
vs
like
a
brooke
,
whose
waters
faile
in
the
sommer
,
Iob
.
9.
when
we
haue
greatest
vse
of
them
.
Thus
Eue
promised
her selfe
great
matters
in
Cain
,
and
he
was
the
man
obtained
as
a
speciall
blessing
of
the
Lord
,
and
his
brother
was
called
Habell
,
vanity
,
as
beeing
no
body
in
regard
of
him
.
But
afterward
this
her
son
,
on
whom
she
so
much
doted
,
proued
a
very
thorne
in
her
side
,
and
pricke
in
her
eye
.
So
concerning
Elkanah
,
it
is
noted
that
hee
loued
Hannah
more
then
his
other
wife
,
promising
no
doubt
greater
matter
of
comfort
to
himselfe
in
her
,
then
in
the
other
.
But
what
followed
?
He
loued
her
,
saith
the
Prophet
,
and
the
Lord
made
her
barren
.
Marke
the
coniunction
of
1.
Sam
.
1.
5.
If
any
would
rather
haue
,
(
And
)
in
this
place
to
bee
a
rationall
particle
,
shewing
that
he
therefore
loued
his
wife
because
of
her
crosse
in
barrennesse
crauing
his
pitie
;
I
striue
not
.
Luc
.
12.
19.
20.
his
louing
her
,
and
Gods
making
of
her
barren
.
So
shall
it
bee
in
all
such
earthly
creatures
,
whereunto
we
cleaue
inordinately
,
falsly
promising
ioy
to
our selues
in
their
vse
.
God
,
in
his
iust
iudgement
,
shall
make
them
barren
,
so
that
they
shall
not
yeelde
vs
a
quarter
of
that
comfort
,
or
benefit
,
which
we
expected
.
The
rich
foole
hee
promised
himselfe
a
little
heauen
in
his
riches
.
Soule
take
thine
ease
,
&c.
But
alas
how
soone
did
God
disease
him
?
O
foole
,
this
night
shall
they
take
away
thy
soule
,
and
where
then
is
thine
ease
?
The
reason
of
this
deceit
is
,
for
that
we
,
in
our
expectation
of
these
outward
things
,
before
they
come
,
apprehend
onely
the
good
,
and
the
sweet
abstracted
from
the
soure
,
the
pleasure
,
diuided
from
the
paine
:
but
,
in
the
fruition
,
wee
feele
both
,
yea
more
of
the
soure
,
then
of
the
sweete
.
And
hence
it
comes
to
passe
,
that
nothing
pleaseth
vs
so
well
in
Nihil
aequè
ad
ep
t
is
et
concupiscentibus
gratum
.
Plin
.
the
fruition
,
as
in
the
expectation
.
Nay
nothing
almost
which
pleased
vs
when
hoped
for
,
but
does
more
displease
vs
when
had
.
Nothing
I
meane
of
these
temporalls
,
whereof
now
we
speake
.
For
as
for
eternalls
,
they
are
more
loued
of
vs
,
when
possessed
,
Quae
mereri
optauimus
,
vbi
meruerimus
abdicamus
.
Amb.
then
when
desired
.
For
it
is
impossible
for
any
man
to
imagine
,
or
conceiue
of
a
greater
happines
,
then
that
which
they
haue
in
themselues
,
that
so
hauing
them
he
should
begin
to
despise
them
,
finding
lesse
,
then
he
looked
for
before
he
had
them
.
Nay
our
opinion
doth
not
so
much
runne
ouer
in
conceiuing
of
temporalls
,
as
it
comes
short
in
the
apprehension
of
eternalls
.
IIII
.
Our
hearts
deceiue
vs
in
promising
vnto
vs
4.
Freedome
from
iudgement
,
&
hope
of
heauen
in
sinne
.
both
freedome
from
Gods
iudgements
in
sinne
,
and
the
fruition
of
his
mercies
in
the
neglect
of
obedience
.
In
the
one
,
cunningly
separating
the
ende
from
the
meanes
,
hell
,
damnation
,
iudgment
from
sinne
;
and
in
the
other
the
meanes
from
the
ende
,
holinesse
,
righteousnesse
,
from
saluation
:
telling
vs
,
wee
may
enioy
the
end
without
the
meanes
,
glory
without
grace
,
a
plentifull
haruest
without
seede
sowen
.
As
the
Diuell
would
haue
deceiued
our
Sauiour
,
promising
him
safe
descent
from
the
temple
without
going
downe
by
the
staires
:
so
heere
would
our
hearts
deceiue
vs
promising
a
sure
ascent
vp
into
heauen
without
going
vp
by
the
staires
of
the
workes
of
obedience
.
A
fearefull
thing
it
is
to
see
men
goe
on
boldly
in
their
sins
,
and
yet
as
boldly
to
promise
heauen
to
themselues
.
O
foolish
sot
,
who
hath
thus
bewitched
thee
to
thinke
,
that
after
thou
hast
begunne
and
continued
in
sinne
,
thou
shalt
end
in
glory
,
that
after
thou
hast
liued
many
yeeres
heere
in
this
world
,
and
done
nothing
but
shamefully
dishonoured
that
God
which
made
thee
,
with
thy
filthy
beastly
life
full
of
all
impuritie
,
that
yet
in
the
end
God
wil
honor
thee
with
the
glory
of
his
Saints
.
Bee
not
deceiued
saith
Paul
.
Neither
fornicatours
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
nor
buggerers
,
&c.
shall
inherit
the
kingdome
of
God
.
And
S.
Peter
tells
vs
that
God
hath
called
vs
vnto
2.
Pet
.
1.
3.
glory
and
vertue
.
To
glorie
,
as
the
ende
,
to
vertue
as
the
way
leading
vs
thereunto
.
Neuer
then
looke
for
glory
,
but
in
the
way
of
vertue
.
God
hath
chained
these
two
faster
together
then
that
they
should
bee
seuered
.
So
also
hath
hee
sinne
and
shame
.
And
yet
how
many
are
there
,
like
that
man
that
Moses
Deut
.
29.
19.
speakes
of
,
who
when
hee
heares
the
curses
of
the
Law
read
,
yet
blesseth
himselfe
in
his
heart
,
saying
,
I
shall
haue
peace
,
although
I
walke
according
to
the
stubbornnesse
of
my
heart
?
When
the
ministers
of
the
word
threaten
in
the
name
of
God
,
his
iudgements
against
sinne
,
are
there
not
,
who
say
in
their
hearts
,
Tush
these
are
but
skar-crowes
?
God
means
no
such
matter
,
this
is
but
a
pollicie
to
keepe
men
in
awe
.
These
are
such
as
the
Prophet
saies
haue
made
a
couenant
with
hell
,
and
death
,
and
the
rest
of
Gods
iudgements
.
How
could
a
couenant
,
will
some
say
,
be
made
with
hell
.
Truly
,
true
couenant
can
there
Es.
28.
15.
be
none
;
but
only
the
deceitfull
heart
of
man
perswades
it selfe
of
a
couenant
,
and
so
bears
vs
in
hand
that
wee
shall
bee
past
by
vntouched
,
whatsoeuer
scourges
come
.
We
may
see
an
example
of
this
in
Eue
;
who
rehearsing
Gods
commandement
and
threatning
to
the
serpent
,
began
to
minse
it
with
a
peraduenture
,
Least
peraduenture
ye
dye
,
when
God
See
Iunius
in
Gen.
3.
3.
absolutely
and
resolutely
had
saide
,
In
dying
ye
shall
dye
.
So
they
in
Ieremy
wicked
&
impenitent
wretches
yet
flatter
themselues
in
hope
of
mercy
,
It
may
Ier
.
21.
2.
be
the
Lord
will
do
according
to
al
his
wondrous
works
.
God
threatened
Ahab
to
roote
out
his
house
:
yet
he
promised
himselfe
the
establishment
of
his
house
.
And
thereupon
so
followed
the
worke
of
generation
that
he
left
seuenty
sonnes
behinde
him
.
2
,
Kings
10.
1.
V.
Our
harts
deceiue
vs
in
promising
a
setled
and
immoueable
continuance
of
our
outward
prosperitie
.
5.
Continuance
of
prosperity
.
Obad
.
3.
This
was
Edoms
deceit
,
to
whom
the
Prophet
thus
speaketh
,
The
pride
of
thine
heart
hath
deceiued
thee
,
Thou
that
dwellest
in
the
clifts
of
the
rocke
,
whose
habitation
is
high
,
that
saith
in
his
heart
,
who
shall
bring
me
downe
to
the
ground
?
This
deceit
was
in
her
that
said
,
I
sit
as
a
Queene
,
and
shall
feele
no
sorrowes
.
Yea
the
godly
themselues
are
subiect
to
this
delusion
:
as
Dauid
,
when
in
his
prosperity
hee
sayd
hee
should
neuer
be
moued
,
and
Iob
when
in
his
flourishing
estate
Psalm
.
30.
6.
Iob
.
29.
18.
hee
saide
,
I
shall
dye
in
my
nest
,
and
multiplie
my
daies
as
the
sands
.
No
maruell
then
if
the
foole
say
to
himselfe
,
Thou
hast
goods
laid
vp
for
many
yeares
.
VI
.
We
falsly
promise
to
our selues
good
successe
6.
Successe
vpon
insufficient
grounds
.
vpon
weake
,
and
insufficient
grounds
.
As
Micah
,
Now
I
know
,
saith
he
,
the
Lord
will
be
good
vnto
mee
.
Why
Micah
?
because
I
haue
a
Leuite
to
my
Priest
,
yea
Iud
,
17.
13.
but
God
did
not
allow
of
such
rouing
lep-land
Leuites
.
Neither
were
priuate
houses
the
place
where
God
would
haue
the
Leuites
imployed
,
but
the
tabernacle
.
Herein
it
seems
,
Balaam
deceiued
himself
,
hoping
because
of
his
many
altars
,
and
sacrifices
his
Nū
.
23.
1.
2.
3.
desire
,
and
purpose
of
cursing
the
Israelites
would
fadge
.
And
this
is
the
deceit
of
the
superstitious
,
who
boldly
promise
no
small
matter
to
themselues
vpon
the
careful
performance
of
their
superstitious
deuotions
.
Yea
among
our selues
many
thinke
if
they
humble
themselues
in
confession
,
and
can
fetch
a
sigh
,
or
shead
a
teare
in
prayer
,
or
if
they
bee
something
more
diligent
in
outward
seruice
of
God
,
then
ordinarie
,
they
shall
easily
obtaine
at
Gods
hands
that
which
they
desire
.
CHAP.
XX
.
Of
the
deceit
of
the
heart
in
that
which
it
promiseth
to
God
.
THus
wee
haue
seene
how
deceitfull
our
hearts
2.
To
God
.
are
in
the
promises
they
make
to
our selues
:
it
remaineth
to
see
the
like
deceitfulnes
in
the
promises
they
make
to
God
.
Now
the
heart
is
deceitfull
in
promising
to
God
,
either
the
duties
of
repentance
,
and
reformation
in
generall
,
or
any
speciall
dutie
in
speciall
.
1.
For
particular
duties
,
how
often
do
we
purpose
,
1.
Duties
particular
,
&
that
either
simply
.
&
secretly
,
yea
otherwhile
more
solemnly
,
promise
to
God
the
performance
of
this
or
that
,
when
yet
,
in
the
end
we
do
nothing
lesse
,
by
reason
of
the
vnsoundnesse
,
and
vnsetlednesse
of
our
deceiueable
hearts
.
Salomon
insinuates
,
that
in
his
time
there
were
some
,
that
after
,
by
vow
they
had
bound
themselues
to
the
Lord
for
the
performance
of
seruice
,
Pro
.
20.
25.
Eccles
.
5.
5.
did
yet
afterward
go
about
to
enquire
for
reasons
,
how
to
be
discharged
of
their
vow
.
Iakob
promised
and
solemnly
vowed
to
the
Lord
that
,
beeing
blessed
in
his
iourney
,
and
safely
returned
home
again
,
he
would
build
an
altar
in
Bethel
,
&
pay
tithes
.
Neuerthlesse
,
for
all
this
,
Iakob
after
his
return
could
sit
still
,
and
find
no
leysure
to
pay
his
vow
,
till
God
came
,
and
plucked
him
by
the
eare
,
both
by
the
afflictions
sent
vpon
him
in
himselfe
&
his
children
,
and
also
by
his
owne
voice
,
as
it
were
shewing
him
the
reason
of
his
danger
before
by
Esau
,
and
now
by
the
people
of
that
country
,
of
Dinahs
rauishment
,
and
his
sonnes
barbarous
murther
,
Arise
,
go
vp
to
Bethell
,
Gen.
35.
1.
and
build
there
an
altar
,
according
to
thy
vowe
.
How
often
doe
the
best
purpose
with
themselues
to
shew
some
proofe
of
their
spirituall
grace
,
in
performance
of
this
or
that
dutie
:
when
yet
,
when
it
comes
to
the
triall
,
we
are
altogether
disabled
,
and
shew
nothing
but
weaknesse
and
corruption
?
because
we
haue
by
our
negligence
and
securitie
greeued
the
spirit
of
God
.
Wherein
it
fareth
with
vs
,
as
with
Sampson
,
who
said
with
himselfe
,
I
will
goe
out
now
as
at
other
Iude
.
16.
20.
times
,
and
shake
my selfe
,
but
hee
knew
not
,
saith
the
Prophet
,
that
the
spirit
of
the
Lord
was
departed
from
him
.
And
so
his
heart
deceiued
him
.
Thus
was
it
Psa
.
39.
1.
2.
3.
with
Dauid
;
I
saide
I
will
looke
to
my
waies
that
I
sinne
not
with
my
tongue
,
I
will
keepe
my
mouth
bridled
whilest
the
wicked
is
in
sight
;
but
presently
after
he
shews
how
soone
he
broke
his
word
.
My
heart
was
hot
,
the
fire
kindled
,
and
I
spake
with
my
tongue
,
&c.
Peters
example
is
very
memorable
;
how
confident
was
he
in
protesting
and
promising
concerning
his
sticking
to
Christ
,
to
the
very
death
?
but
yet
quickly
plucked
in
Ser
.
de
4.
feria
.
his
snayles
hornes
,
euen
at
the
slight
touching
of
a
sillie
wench
.
How
soone
saith
Austen
didst
thou
denye
him
as
a
dead
man
,
whom
before
thou
confessedst
as
the
liuing
sonne
of
God
?
To
this
place
belongeth
that
vsuall
deceit
,
wherby
we
secretly
promise
to
the
Lord
the
doing
of
this
Or
on
condition
of
getting
this
or
that
.
or
that
,
when
our
present
estate
shall
bee
chaunged
.
Oh
if
J
were
thus
,
and
thus
,
I
would
doe
so
and
so
.
If
I
were
King
,
saith
Absalom
,
I
would
see
iustice
done
to
euery
man
.
Thinke
we
,
he
would
haue
beene
as
good
as
his
worde
,
if
euer
he
had
beene
King
?
Assuredly
none
would
haue
beene
more
tyrannical
.
If
I
were
a
rich
man
,
saith
one
,
O
how
liberall
,
how
free-harted
should
I
be
?
God
happely
lets
him
haue
his
wish
,
but
hee
lets
not
God
haue
his
promise
.
God
giueth
riches
to
him
,
but
he
no
liberality
to
God
.
Nay
when
he
is
become
rich
,
he
is
more
vniust
,
niggardly
,
scraping
,
then
those
of
whom
hee
complained
before
,
when
he
was
poore
.
Thus
young
men
thinke
with
themselues
,
when
they
come
to
bee
ould
,
they
will
not
offend
in
those
faults
wherein
they
see
age
so
much
ouertaken
,
as
frowardnesse
,
morositie
,
impatience
,
contempt
of
youth
,
&c.
Vnmarried
persons
thinke
,
when
they
are
once
married
,
they
shall
liue
so
louingly
,
and
comfortably
,
and
be
quite
free
from
all
those
faults
which
they
see
married
folke
to
offend
in
.
Men
without
children
,
if
once
they
might
come
to
haue
children
,
O
the
dueties
they
would
performe
,
the
care
of
godly
education
they
would
haue
.
Priuate
men
,
if
they
were
in
places
of
gouernment
,
O
the
wonders
that
they
then
would
do
.
And
in
euery
state
and
condition
,
whatsoeuer
want
wee
see
in
others
,
wee
dare
promise
touching
our selues
a
freedome
from
it
,
if
we
were
in
it
.
But
wee
know
not
,
at
least
remember
not
,
that
euery
state
hath
seuerall
temptations
,
and
burdens
,
annexed
vnto
it
.
And
how
can
wee
know
,
either
how
wee
shall
withstand
the
one
,
or
stand
vnder
the
other
,
till
it
come
to
the
triall
.
Nay
rather
,
we
should
feare
the
worse
of
our selues
.
Behold
now
,
beeing
poore
,
I
am
couetous
,
when
I
want
that
baite
of
feeling
the
sweete
of
gaine
,
which
rich
men
haue
.
What
then
should
I
be
,
if
I
were
rich
,
when
the
danger
is
greater
,
to
haue
our
harts
stollen
away
by
riches
increasing
?
Behold
now
I
am
a
single
man
,
and
haue
no
body
to
looke
to
but
my selfe
,
and
yet
I
finde
I
haue
enough
to
do
this
well
:
how
then
shall
I
doe
,
when
besides
my selfe
,
I
haue
a
familie
to
ouersee
?
Behold
now
I
am
a
priuate
man
,
&
haue
no
body
,
but
mine
owne
family
to
gouerne
:
And
yet
I
find
my
hands
full
with
this
.
Alas
!
if
I
were
in
publike
place
of
gouernment
,
how
should
I
be
ouercharged
?
Beholde
being
but
a
meane
obscure
person
,
I
yet
find
it
hard
to
humble
and
keepe
vnder
my
proud
heart
.
What
should
I
doe
then
,
if
I
flourished
in
worldly
glorie
,
and
were
a
great
one
in
princes
courts
?
lo
I
can
hardly
stand
fast
in
firme
ground
.
How
then
can
I
secure
my
feete
in
slippery
ground
?
2.
In
promising
to
God
repentance
,
and
reformation
2.
general
,
of
repentance
.
in
generall
,
the
case
is
alike
.
Men
in
their
afflictions
,
and
sicknesse
,
looking
for
death
,
how
liberall
are
they
in
their
promises
?
but
afterward
how
basely
niggardly
are
they
in
their
performances
?
They
play
childrens
play
with
God
,
they
take
away
a
thing
,
as
soone
as
they
haue
giuen
it
.
When
Ier
.
34.
10.
11.
Nebuchadnezar
besieged
Ierusalem
,
then
the
Iewes
made
a
solemne
couenant
with
the
Lord
,
to
set
free
their
seruants
:
But
noe
sooner
had
the
King
remooued
his
siege
,
but
they
retracted
,
and
repealed
their
vow
,
and
brought
backe
againe
their
seruants
into
their
former
bondage
.
So
fareth
it
with
these
kind
of
men
.
When
God
laies
siege
to
them
by
sicknes
or
some
other
pinching
affliction
,
then
couenants
,
and
promises
are
made
concerning
the
putting
away
of
our
sinnes
:
But
no
sooner
doth
God
begin
to
depart
,
and
slake
his
wrath
,
but
we
returne
with
the
dogge
to
the
vomit
,
and
with
the
sow
to
our
wallowing
in
the
mire
.
Like
Pharaoh
that
dismissed
the
Israelites
,
when
death
entred
within
his
palaces
,
but
presently
after
,
in
all
hast
,
makes
after
them
to
fetch
them
backe
againe
.
Thus
was
it
in
that
great
sweat
in
the
time
of
king
Edward
.
As
longe
(
saies
one
)
as
the
feruentnesse
of
the
plague
lasted
,
there
was
crying
peccani
,
peccaui
,
mercy
good
lord
,
mercy
,
mercy
.
The
ministers
of
gods
word
were
sought
for
in
euery
corner
,
they
could
not
rest
,
they
might
not
sleepe
:
yee
must
come
to
my
Lord
,
yee
must
come
to
my
Lady
,
come
if
ye
loue
God
,
and
if
yee
loue
their
saluation
tary
not
.
For
Gods
sake
M.
Minister
(
say
the
sicke
folks
)
tell
vs
what
we
shal
do
to
auoide
Gods
wrath
.
Take
these
bagges
.
Pay
so
much
to
such
a
man
;
for
I
deceiued
him
:
giue
him
so
much
,
for
I
gat
it
of
him
by
vsury
.
I
made
a
crafty
bargaine
with
such
a
one
,
restore
him
so
much
and
desire
him
to
forgiue
me
.
Diuide
this
bag
among
the
poore
,
cary
this
to
the
hospitall
,
pray
for
mee
for
Gods
sake
,
Good
Lord
forgiue
me
&c.
This
was
the
dissimulation
of
the
people
for
three
or
foure
dayes
whiles
the
execution
was
,
but
after
when
the
rage
was
somewhat
swaged
,
then
returned
they
to
their
vomit
worse
then
euer
they
were
.
Then
that
they
had
before
caused
to
bee
restored
,
and
giuen
in
almes
they
seeke
to
recouer
by
more
euil-fauoured
cheuisaunses
.
This
deceitfulnesse
God
noted
in
the
Israelites
,
who
being
humbled
with
the
terrors
of
the
law
,
promised
very
largely
,
All
these
things
will
we
doe
.
But
what
said
God
.
O
that
there
were
such
a
heart
,
namely
as
,
in
this
so
liberall
,
and
franke
a
promise
of
obedience
,
they
make
show
of
,
and
at
this
time
thinke
indeed
they
haue
.
For
now
we
speake
of
such
a
kinde
of
deceitfulnes
,
whereby
we
deceiue
our selues
as
well
as
others
.
Deut
.
5.
29.
We
are
not
to
thinke
these
Israelites
did
grossely
dissemble
with
God
:
but
at
that
time
,
being
in
some
distresse
,
they
spake
as
they
thought
,
and
meant
to
do
.
But
by
reason
their
heartes
were
not
throughlie
purged
,
and
renewed
,
it
was
only
a
suddaine
fit
for
the
time
,
afterwardes
their
hearts
returning
to
their
old
bias
,
they
were
not
able
to
performe
that
which
they
promised
.
This
the
Scripture
would
teach
,
when
it
saieth
their
hearts
started
a
side
like
a
deceitfull
bowe
.
When
a
man
shoots
with
a
deceitfull
Psal
.
78.
57.
explayned
.
bowe
,
though
he
leuell
his
arrow
,
and
his
eye
directly
to
the
marke
,
and
thinke
with
himselfe
to
hit
it
,
yet
indeed
the
arrow
,
by
reason
of
his
deceitfull
bow
,
goes
a
cleane
contrary
way
.
Answerable
to
this
bowe
is
our
heart
,
to
the
arrowe
the
desires
,
purposes
,
and
promises
wee
conceiue
,
and
make
in
our
afflictions
.
The
marke
wee
ayme
at
is
repentance
.
To
the
which
wee
then
looke
with
so
accurate
,
and
attentiue
an
eye
;
as
though
we
should
repent
indeed
.
And
that
indeed
is
our
purpose
,
and
meaning
then
:
but
our
owne
hearts
deceiue
vs.
For
,
because
they
are
not
truly
renewed
,
but
there
is
much
vnsoundnesse
still
in
them
,
hence
it
comes
to
passe
,
that
these
arrowes
of
our
purposes
,
and
promises
of
repentance
neuer
hit
the
marke
,
neuer
sort
to
any
good
effect
,
but
vanish
in
the
aire
as
smoake
.
Ahab
did
not
grosly
dissemble
in
that
his
humiliation
wrought
by
the
Prophets
reprehension
,
but
he
meant
in
good
sadnesse
,
when
he
cloathed
himselfe
in
sackcloth
.
Onely
his
heart
still
remained
vnregenerate
,
&
so
deceiued
him
.
So
was
it
with
Pharao
also
.
One
wold
think
that
water
heated
in
the
fire
were
indeed
as
truley
hotte
as
fire
it selfe
.
But
because
it
is
not
a
naturall
heate
,
but
onely
externall
from
the
heate
of
the
fire
,
remooue
it
but
a
while
from
the
fire
,
and
it
returnes
againe
to
his
owne
nature
,
and
as
the
Philosopher
obserues
,
becomes
Aristot
.
meteor
.
1.
12.
colder
after
the
heating
,
then
it
was
before
.
So
is
it
with
these
flashings
of
deuotion
&
holines
,
which
were
in
Ahab
,
Pharaoh
,
and
others
in
like
case
.
They
are
not
kindly
,
but
violent
,
they
are
not
from
the
inward
fire
of
Gods
spirit
,
but
from
the
outward
fire
of
his
iudgements
.
And
therefore
when
that
is
out
,
these
are
gone
.
And
this
is
the
third
part
of
the
hearts
deceitfulnesse
,
namely
its
deceitfulnesse
in
promising
.
The
vse
of
that
which
hath
beene
spoken
hereof
,
is
1
To
teach
vs
patience
,
when
we
are
crossed
in
those
things
wee
desired
,
and
wherein
we
promised
great
faelicity
to
our selues
.
For
God
hee
sawe
the
deceitfulnesse
of
our
hearts
in
such
promises
,
&
that
indeed
these
things
would
in
the
euent
haue
prooued
serpents
,
and
stones
,
which
wee
thought
would
haue
been
fishes
,
and
bread
,
that
they
would
haue
been
very
bitter
,
and
burdensome
vnto
vs
,
which
we
fancied
as
matters
of
comfort
,
and
delight
.
2
To
rest
contented
in
that
estate
wherein
wee
are
.
For
howsoeuer
wee
promise
much
of
our selues
,
if
our
estate
should
change
for
the
better
,
as
from
pouerty
to
riches
,
from
obscurity
to
glory
,
and
greatnesse
in
the
world
,
and
presume
of
our
owne
strength
,
not
to
be
touched
with
those
infirmities
,
that
vsually
attend
such
estates
;
yet
we
haue
learned
how
deceitfull
our
hearts
be
herein
.
Haue
we
then
a
liberall
,
and
mercifull
affection
in
our
pouertie
?
let
vs
not
be
ouer
desirous
of
a
richer
condition
.
For
we
know
not
whether
then
wee
shall
be
of
the
same
minde
,
yea
or
no
.
And
that
affection
we
haue
to
liberality
,
while
we
are
poore
,
is
accepted
of
God
for
liberality
it selfe
.
Take
heede
then
of
this
deceit
.
Thou
desirest
to
be
rich
,
that
thou
mightest
be
liberall
.
So
much
thy
heart
promiseth
thee
,
that
thou
shouldest
be
very
liberall
,
if
thou
wert
once
rich
.
Lo
thou
art
liberal
,
before
thou
art
rich
,
in
regard
of
the
affection
,
and
disposition
of
thy
heart
,
and
when
thou
art
rich
,
thou
art
not
so
much
as
liberall
in
affection
.
Thou
doest
not
only
not
get
that
liberality
in
action
,
which
thou
promisedst
thy selfe
in
riches
,
but
also
thou
leesest
,
together
with
thy
pouerty
,
that
liberality
in
affection
,
which
then
thou
haddest
.
O
deceitfull
heart
,
who
by
promising
vs
more
,
makest
vs
to
haue
lesse
.
Desire
then
rather
to
keepe
thy
pouerty
,
that
thou
maiest
keepe
thy
liberality
;
remembring
that
of
Salomon
,
that
though
that
which
a
man
should
specially
Pro
.
19.
22.
opened
.
desire
is
his
goodnesse
,
that
is
,
to
do
good
in
workes
of
liberality
;
yet
a
poore
man
,
that
,
hauing
nothing
to
giue
,
hath
yet
a
giuing
affection
,
is
better
then
a
lier
;
that
is
,
as
I
take
it
,
better
then
such
a
rich
man
,
who
before
he
was
rich
,
would
bragge
much
what
hee
would
do
,
if
he
were
rich
,
and
yet
,
being
rich
,
is
poorer
in
liberality
,
then
euer
hee
was
:
who
is
therefore
,
in
regard
of
this
deceitfulnesse
of
heart
,
worthily
called
a
lyer
by
the
holy
Ghost
.
Be
not
then
,
through
this
deceitfulnesse
,
moued
to
the
desire
of
an
higher
,
and
greater
estate
.
If
there
bee
a
2.
Cor
.
8.
12.
willing
mind
,
God
accepts
a
man
according
to
that
he
hath
,
and
not
according
to
that
he
hath
not
.
Then
againe
consider
with
thy selfe
,
what
likelihood
there
is
,
that
thou
shouldest
doe
a
greater
good
(
which
belongeth
to
a
higher
place
)
being
therin
,
who
canst
not
doe
the
lesser
good
,
(
which
belongeth
to
a
meaner
place
)
wherein
now
thou
art
.
Thou
art
a
bad
poore
man
:
thou
wouldest
be
a
worse
rich
man
.
Thou
art
an
ill
gentleman
:
and
is
there
any
hope
that
thou
wouldest
be
a
better
noble
man
?
In
pouerty
,
and
meanenesse
thou
canst
not
be
free
from
those
infirmities
,
whereto
that
estate
is
subiect
:
and
yet
thinkest
thou
to
escape
those
whereto
riches
,
and
honour
lie
open
?
3
Neuer
to
be
ouer
bolde
,
or
lauish
in
promising
much
of
our selues
.
Do
we
with
the
most
:
but
speake
wee
with
the
least
.
For
our
heartes
will
deceiue
vs.
Wee
would
hardly
giue
our
wordes
for
a
false
knaue
,
that
had
often
deceiued
vs.
Why
then
learne
we
not
the
like
wisedome
here
,
not
to
promise
any
great
matters
of
our selues
,
since
wee
haue
such
deceiuing
heartes
,
as
will
shame
vs
in
the
end
,
if
we
presume
any
thing
far
of
them
.
It
is
a
shame
to
vs
,
when
others
,
of
whom
wee
haue
promised
much
vnto
our
friends
,
shall
deceiue
vs.
Therefore
the
Apostle
,
hauing
promised
Titus
no
small
things
concerning
the
Corinthians
,
saith
he
was
not
ashamed
2.
Cor
.
7.
14.
16.
in
that
whereof
he
had
boasted
of
them
vnto
Titus
,
because
their
doings
had
abundantly
iustified
his
sayings
.
Thereby
insinuating
,
what
a
shame
it
would
haue
been
vnto
him
,
if
the
Corinthians
had
deceiued
that
hope
,
and
confidence
which
he
had
of
them
.
O
then
what
a
foule
shame
must
it
needs
be
,
when
our
owne
heartes
shall
deceiue
vs
in
that
which
we
haue
promised
of
them
to
God
?
Suffer
wee
not
then
our
tounges
to
runne
ouer
in
this
kinde
,
least
it
fare
with
vs
,
as
with
that
same
young
man
in
the
Gospell
,
who
came
running
in
all
the
hast
to
our
Sauiour
,
crying
out
,
Good
master
what
Mark
.
10.
17.
22.
good
thing
must
I
doe
to
get
eternall
life
;
therein
secretlie
promising
,
that
he
would
be
willing
to
doe
any
thing
Christ
should
command
him
.
For
it
is
,
as
if
he
should
haue
said
.
O
let
me
but
know
what
is
to
be
donne
,
&
be
it
what
it
wil
be
,
lo
here
I
am
ready
,
prest
to
doe
it
.
But
when
Christ
told
him
what
was
to
be
done
,
Goe
sell
all
,
and
giue
to
the
poore
&c.
then
he
slunke
,
and
shrunke
backe
.
For
how
many
are
there
that
,
through
this
kind
of
deceitfulnesse
,
deale
with
God
,
as
Horuah
did
with
Naomi
,
making
Ruth
.
1.
10.
14.
her
beleeue
that
nothing
should
be
able
to
seperate
them
,
there
was
no
ho
,
but
she
must
needes
follow
Naomie
into
Iudea
:
but
she
was
soone
intreated
to
stay
behind
,
and
take
her
leaue
.
The
Prophet
Osea
bringeth
in
the
Israelites
,
renuing
Hos
.
6.
1.
their
couenant
with
the
Lord
,
in
very
serious
manner
;
Come
let
vs
returne
to
the
Lord
&c.
One
would
thinke
here
were
an
excellent
spirit
of
sincerity
.
But
God
,
discerning
guile
in
this
their
so
hotte
,
and
hasty
zeale
,
passeth
this
sentence
vppon
it
,
What
shall
I
doe
vnto
thee
ô
Ephraim
&c.
All
thy
righteousnesse
is
as
the
morning
dewe
.
And
therefore
when
our
harts
promise
any
thing
to
God
,
whether
openly
,
or
secretly
,
we
must
desire
Gods
strength
to
inable
vs
for
performance
,
as
Dauid
hauing
promised
,
I
will
Psal
.
119.
8.
keepe
thy
statutes
,
praieth
,
forsake
me
not
ouer
longe
.
Yea
we
must
in
this
case
deale
with
our
hearts
,
as
Iosua
did
with
the
Israelites
,
promising
their
seruice
Iosh
.
24.
16.
17.
18.
19.
to
the
Lord
,
ô
saies
Iosua
,
yee
cannot
serue
the
Lord
,
he
is
a
iealous
God
&c
:
so
we
in
like
manner
,
must
propound
to
our selues
the
difficulty
of
doinge
any
good
thing
:
both
in
regard
of
our
weakenesse
,
and
Pro
.
6.
1.
Sathans
wilinesse
.
And
,
as
in
being
surety
to
man
,
for
our
brother
,
the
scripture
exhortes
vs
to
be
wel
aduised
what
wee
doe
:
so
much
more
ought
we
to
be
heedefull
,
and
considerate
in
this
suretiship
to
God
for
such
false
hearts
as
these
are
,
that
weighing
well
our
owne
inability
to
do
so
much
as
the
least
good
,
wee
may
neuer
presume
to
vndertake
any
such
matter
,
otherwise
then
in
the
deniall
of
our selues
,
and
in
the
earnest
crauing
of
the
presence
of
the
spirit
,
without
whom
wee
can
neither
promise
,
nor
perfourme
as
we
ought
.
CHAP
:
XXI
.
Of
foure
deceites
of
the
heart
in
practising
.
NOw
we
are
come
to
the
fourth
,
and
last
head
4.
In
practising
where
the
of
the
first
kinde
of
the
selfe-deceiuing
of
the
heart
,
namely
the
deceitfulnesse
which
is
in
practisinge
.
And
this
shewes
it selfe
in
diuers
particulars
.
1
The
deceitfulnesse
of
heart
in
practising
appeareth
in
the
ficklenesse
and
vncertainety
thereof
;
I.
Deceit
is
in
the
hearts
ficklenes
in
good
whereby
it
commeth
to
passe
,
that
we
cannot
hold
on
a
constant
tenour
in
any
good
course
,
without
making
of
many
interruptions
.
Many
begin
to
enter
into
such
,
and
such
good
waies
of
repentance
,
and
reformation
,
but
they
soone
grow
weary
,
and
breake
off
.
Nebuchadnezar
,
seeing
the
excellent
propheticall
spirit
of
Daniel
in
interpreting
his
dreame
,
was
so
affected
,
that
only
Daniels
god
must
be
the
Dan
.
2.
47.
true
God
.
And
yet
this
lasted
not
long
.
For
within
a
little
while
after
,
for
all
this
,
his
Idole
must
bee
worshipped
vnder
paines
of
death
.
And
after
this
the
sight
of
the
miracle
in
the
three
childrens
deliuerie
,
Chap.
3.
5.
that
the
fire
,
which
was
fire
to
burne
the
bondes
wherewith
they
were
tied
,
was
no
fire
so
much
as
to
sindge
their
apparrell
,
how
did
it
further
worke
vpon
him
,
and
wring
from
him
the
acknowledgement
of
the
true
God
:
yet
,
for
all
this
,
not
long
after
we
may
see
him
ietting
it
in
his
palace
,
and
as
proudly
,
as
euer
,
aduauncing
himselfe
aboue
the
Lord
.
Neither
is
it
thus
only
with
the
wicked
,
but
in
the
godly
also
themselues
,
in
the
true
practise
of
godlinesse
,
though
not
in
like
manner
.
whence
it
is
,
that
they
finde
such
vneuenesse
in
their
liues
,
that
they
are
so
off
,
and
on
,
so
out
,
and
in
,
now
in
good
frame
,
but
by
and
by
sensibly
distempered
,
and
altogether
vnlike
themselues
.
Sometimes
how
are
wee
hoysed
vp
to
the
very
skies
,
in
abundance
of
pure
,
and
heauenly
meditations
,
and
consolations
,
as
it
were
rapt
vp
with
Paul
into
paradise
,
or
ascending
in
Elias
fiery
chariot
into
heauen
?
Otherwhile
againe
cast
downe
into
the
very
deepes
of
hel
,
not
able
to
pray
,
heare
,
meditate
with
any
feeling
of
comfort
.
Sometimes
in
praier
transformed
in
our
soule
(
so
are
we
rauished
)
as
Christ
was
in
body
,
when
hee
prayed
.
Otherwhile
Luc
.
9.
29.
againe
as
heauie
in
praier
,
as
the
sleepie
disciples
with
Christ
in
the
garden
;
the
wings
of
our
faith
being
clipt
,
our
praiers
lie
groueling
on
the
ground
.
Sometimes
so
comfortable
,
and
couragious
,
that
we
can
say
with
Dauid
,
Though
I
were
in
the
valley
of
death
,
yet
would
I
feare
none
ill
:
otherwhile
againe
Psalm
.
23.
4.
so
deaded
,
and
deiected
in
our
spirits
,
that
we
are
like
him
,
when
he
said
,
One
day
I
shall
die
by
the
1.
Sam
.
27.
1.
hand
of
Saul
.
Sometimes
so
strong
in
faith
,
that
we
can
ouercome
the
greatest
dangers
,
and
with
Peter
can
walke
vpon
the
swelling
waues
:
By
and
by
so
faint
,
and
brought
to
so
low
an
ebbe
that
wee
fall
downe
euen
in
farre
lesser
dangers
;
as
Peter
began
to
sinke
at
the
rising
of
the
winde
.
Sometimes
so
patient
,
that
we
can
quietly
beare
the
greatest
indignities
▪
presently
after
so
impatient
,
that
we
cannot
put
vp
the
smallest
vnkindnesses
.
As
Dauid
patient
in
Sauls
persecution
,
impatient
in
Nabals
discurtesie
.
To
conclude
.
In
the
hearing
of
the
word
,
how
doe
wee
feele
sometimes
our
hearts
to
burne
,
and
glowe
within
vs
?
O
the
heauenly
affections
we
then
feele
inkindled
!
ô
the
sweete
disposition
,
and
frame
our
hearts
bee
in
then
!
little
would
wee
thinke
then
,
that
afterward
we
should
be
so
much
cooled
,
as
we
are
very
quickly
after
our
departure
from
this
fire
,
and
comming
into
the
friezing
aire
of
the
world
.
In
which
regard
,
as
Chrysostome
saies
,
the
ministers
haue
the
greater
trouble
,
because
they
neuer
finde
their
worke
as
they
left
it
,
as
other
workemen
do
,
the
smith
,
the
ioiner
,
&c.
who
Hom.
13.
ad
pop
.
Antioch
.
as
they
left
their
worke
in
the
euening
,
so
they
find
it
in
the
morning
:
but
ministers
shall
finde
their
worke
altogether
put
out
of
frame
,
and
order
,
by
reason
of
our
deceitfull
heartes
,
that
steale
from
vs
those
good
affections
wee
had
before
.
If
a
horse
naturally
trot
and
for
some
space
of
time
hath
accustomed
himselfe
thereto
,
though
by
art
he
bee
broken
,
and
made
amble
,
yet
in
journying
he
will
be
,
euer
and
anon
,
offering
to
go
out
of
his
amble
into
his
trot
.
So
regenerate
men
,
because
naturally
their
hearts
are
euill
,
though
in
part
mortified
by
grace
,
they
haue
learned
to
doe
well
,
yet
,
euer
and
anon
,
they
haue
experience
of
the
readines
of
their
hearte
to
breake
out
into
their
ould
courses
.
Corruption
in
them
will
haue
some
flurtes
.
Our
heart
is
the
instrument
wee
must
worke
with
,
in
the
seruice
of
God
.
But
a
deceitfull
instrument
will
not
hold
out
in
working
.
No
more
will
our
deceitfull
heart
in
the
seruing
of
God
.
The
second
point
of
deceitfulnesse
in
this
kind
is
in
II
.
Deceit
,
the
slipperines
in
the
very
act
of
performance
.
the
slipperinesse
of
our
heartes
;
whereby
it
comes
to
passe
,
that
they
giue
,
both
God
,
and
our selues
,
the
slippe
,
whilest
they
are
in
the
performance
of
good
exercises
.
As
when
in
praier
,
meditation
,
and
hearing
of
the
word
they
slily
steale
away
,
and
play
the
fugitiues
,
caried
away
with
idle
,
and
wandring
imaginations
.
This
deceitfulnesse
the
most
holy
haue
miserable
experience
of
;
their
heartes
herein
dealing
with
them
,
as
if
our
seruant
imployed
in
some
busines
together
with
our selues
,
in
the
middest
of
the
worke
should
priuily
steale
away
,
wee
not
marking
,
or
minding
of
him
.
That
holy
father
Austen
felt
this
,
and
bewailed
it
in
himselfe
,
that
in
his
most
serious
meditations
of
heauenly
things
his
mind
was
easily
distracted
by
the
slightest
Confess
.
10.
35
occasions
.
Concerning
the
which
hee
thus
writeth
,
Let
euery
man
therfore
marke
and
consider
in
psal
.
86.
what
doings
there
are
within
in
the
hart
,
how
often
times
our
praiers
themselues
are
interrupted
with
vaine
thoughtes
,
so
that
our
heart
can
hardly
stand
stil
with
God
.
Though
yet
it
would
lay
hold
on
it selfe
and
so
make
it selfe
to
stay
with
him
,
yet
in
a
sort
it
flieth
away
as
it
were
from
it selfe
,
neither
can
it
finde
any
boundes
wherby
it
may
keep
in
it selfe
from
flying
away
in
her
wandring
motions
,
that
so
tarying
still
with
the
Lord
it
may
be
refreshed
with
sweete
delights
by
him
.
Hardly
among
many
of
our
praiers
meet
we
with
such
a
praier
.
Euery
one
would
be
ready
to
say
that
this
were
so
only
with
him
,
and
that
others
were
not
troubled
in
like
manner
,
vnlesse
we
had
heard
Dauid
in
a
certaine
place
saying
,
Therfore
thy
seruant
hath
founde
his
heart
to
pray
vnto
2.
Sam
.
7.
27.
cleared
by
Austen
.
Dixit
se
inuenire
cor
suum
,
quasi
soleret
fugere
,
&
ille
sequi
quasi
fugitiuum
,
&
non
comprehendere
,
&
clamare
ad
Dominum
,
&c.
Psalm
.
38.
thee
.
Lo
he
saies
that
he
found
his
heart
,
as
though
his
heart
were
wonte
to
flie
away
from
him
,
and
he
faine
to
runne
after
this
fugitiue
,
&
being
not
able
to
catch
it
himselfe
,
to
cry
to
the
Lord
,
my
heart
hath
left
me
.
So
farre
Austen
,
excellently
seting
forth
this
deceitfulnes
of
our
hearts
.
Would
we
not
count
him
a
deceitfull
friend
,
who
,
when
we
should
haue
greatest
vse
of
him
,
would
then
be
sure
to
be
out
of
the
way
?
Alike
deceitfull
must
our
heartes
needes
be
,
the
chiefest
instrument
wherwith
we
are
to
serue
the
Lord
.
And
yet
when
Gods
seruice
is
to
be
performed
of
vs
,
our
hearts
are
then
to
finde
,
they
haue
runne
away
from
vs
,
and
so
,
when
we
should
seeke
God
,
we
must
first
go
seeke
our selues
.
The
third
deceit
is
,
when
our
heartes
doe
priuily
,
III
.
Deceit
,
secret
foisting
in
of
corruption
into
good
actions
.
and
secretly
,
we
scarse
perceiuing
it
,
foist
in
,
and
closely
conuaie
some
corruption
into
our
good
actions
,
euen
then
,
when
wee
are
in
the
very
acte
of
performance
.
And
with
this
deceit
are
euen
the
children
of
God
themselues
exceedingly
troubled
.
For
howsoeuer
they
propound
not
to
themselues
any
of
these
by
,
and
base
respects
of
praise
,
and
vaine
glory
&c.
in
their
good
actions
,
but
rather
do
set
themselues
against
them
;
yet
these
things
doe
come
in
by
stealth
,
and
slily
insinuate
,
and
wind
in
themselues
into
their
hearts
,
as
once
the
serpent
into
the
garden
.
So
fitlie
in
this
regarde
doth
the
Prophet
call
our
heart
deceitfull
,
in
that
word
,
in
the
originall
,
from
whence
Iakob
had
his
name
,
because
our
fleshly
hearts
do
the
same
thing
to
the
spirit
,
in
doing
of
good
,
which
Iakob
did
to
his
brother
,
comming
out
of
the
wombe
,
as
it
were
supplant
it
,
and
catch
it
by
the
heele
,
when
it
is
in
running
of
the
Christian
race
;
for
what
els
doe
they
,
when
they
intrude
,
and
obtrude
vpon
vs
their
own
carnall
,
and
corrupt
affections
?
looke
how
those
Samaritanes
would
haue
had
their
finger
in
the
building
of
the
temple
with
the
Iewes
,
namelie
with
a
purpose
to
haue
destroyed
it
;
and
looke
how
Iehu
offered
sacrifice
to
Baal
,
killing
his
priests
at
the
same
time
:
and
looke
how
Hushai
went
to
Absaloms
company
to
ouerthrow
him
.
A
like
deale
our
harts
with
vs
,
needes
will
they
intermeddle
in
our
good
actions
,
but
it
is
but
to
rob
vs
of
them
,
by
transforming
them
into
sin
,
through
the
mixture
of
their
corruption
.
For
when
there
springs
vp
any
sweete
fountaines
of
grace
within
vs
,
then
doe
they
closely
(
as
once
the
Philistims
dealt
with
Isacks
welles
,
which
he
had
digged
)
cast
in
their
filthy
dirt
,
and
dust
,
and
stop
them
vp
therewith
.
They
droppe
downe
from
their
impure
hands
some
filth
,
vpon
that
pure
webbe
the
spirit
weaueth
,
and
so
make
it
a
monstruous
cloath
.
They
cunningly
put
in
their
leauen
into
the
spirits
dough
,
and
so
sowre
it
,
and
make
it
distastfull
to
the
Lord
.
When
sometime
the
spirit
of
grace
is
offering
to
put
forth
it selfe
,
as
once
Zarah
in
Thamars
wombe
,
yet
,
by
reason
of
this
deceitfulnesse
of
our
hearts
,
it
recoyles
presently
,
and
goes
backe
,
so
as
Zarah
did
,
and
the
flesh
like
Perez
,
that
steppes
before
it
;
and
so
as
they
were
deceiued
,
when
Zarahs
hand
was
first
seene
,
so
wee
often
,
when
we
feele
our selues
making
some
offers
towards
God
.
For
as
●●eauish
cony-catchers
,
watching
the
times
when
honest
men
are
to
go
to
some
solemnity
of
feasting
,
craftily
thrust
in
themselues
,
that
they
may
filch
some
thing
away
:
so
where
grace
is
to
imploy
her selfe
,
corruption
wil
be
sure
to
haue
an
oare
in
this
boate
,
and
to
interest
it selfe
in
the
good
action
,
that
it
may
by
this
meanes
steale
away
the
best
part
of
our
comfort
therein
:
As
in
the
loue
of
grace
and
vertue
in
good
women
,
it
comes
sometimes
to
passe
,
that
the
impure
,
and
filthy
loue
of
lust
,
and
concupiscence
,
by
certaine
jugglinge
feates
of
conueiance
,
cogges
in
it selfe
.
Therefore
S.
Paul
writing
to
Timothie
,
a
man
rarely
mortified
,
biddeth
him
yet
to
exhort
younger
women
with
purenesse
,
or
chastly
;
because
,
1.
Tim
.
5.
2.
{αβγδ}
through
the
deceitfulnesse
of
his
heart
,
euen
then
,
whilest
he
was
exhorting
them
to
chastity
,
some
vnchast
motions
might
come
creeping
into
his
owne
heart
,
and
steale
vpon
him
vnawares
.
And
so
in
preaching
,
while
the
minister
is
stirring
vp
others
,
to
the
zeale
of
gods
glory
,
through
this
deceitfulnesse
of
heart
,
it
comes
to
passe
,
too
often
,
that
thoughtes
of
pride
,
and
vaine
glory
poppe
in
themselues
,
to
defile
,
and
deface
the
glory
of
the
worke
.
In
which
regard
Austen
saies
,
that
it
is
harder
to
preach
holily
,
then
to
heare
,
writing
vpon
that
of
Dauid
,
Thou
shalt
make
me
to
heare
the
voyce
of
ioy
,
and
gladnesse
,
which
he
reades
something
In
Psal
.
50.
otherwise
,
thus
.
Thou
shalt
giue
ioy
to
my
hearing
.
Whereupon
he
thus
writeth
.
The
hearers
Faeliciores
sunt
qui
audiunt
&c.
of
the
word
are
more
happy
then
the
speakers
.
The
learning
hearer
may
be
humble
.
But
the
speaker
he
must
striue
against
pride
,
and
the
desire
of
pleasing
men
,
that
they
closly
creep
not
in
vpon
him
,
and
cause
him
to
displease
God
,
&c.
The
like
deceit
are
we
subiect
vnto
in
prayer
also
.
Witnesse
Ionahs
example
,
of
whom
it
is
said
,
that
he
then
Ionah
.
4.
2.
prayed
,
when
indeed
he
did
nothing
but
quarrell
with
God
.
Read
the
wordes
of
that
his
praier
,
and
yee
shall
finde
nothing
prayer-like
in
them
.
They
seeme
rather
to
be
a
braule
,
then
a
praier
.
How
then
is
he
said
to
pray
?
No
doubt
feeling
his
weaknesse
in
giuing
place
to
anger
,
he
thought
to
striue
against
it
,
and
in
this
good
minde
addressed
himselfe
to
praier
:
but
yet
,
loe
the
deceitfulnesse
of
his
heart
,
while
by
prayer
hee
thought
to
haue
ouercome
his
anger
,
anger
ouer
came
him
and
his
praier
too
,
turning
it
into
a
jangling
,
and
wrangling
expostulation
with
the
Lord
.
Thus
otherwhile
men
setting
themselues
to
meditate
against
some
sinne
,
in
the
very
acte
of
meditation
haue
been
insnared
therein
.
For
as
in
speaking
against
some
sinnes
,
it
falles
out
that
others
sometime
are
taught
to
practise
them
,
(
which
was
Solons
reason
of
making
no-lawes
against
the
killing
of
our
parents
,
least
by
forbidding
it
he
should
teach
it
)
so
also
in
thinking
against
some
sinnes
,
our selues
may
be
caught
.
And
when
men
in
their
thoughtes
haue
beene
framing
their
mindes
to
reconciliation
with
their
aduersaries
,
in
the
remembrance
of
the
iniurie
receiued
they
haue
been
further
incensed
,
then
before
.
Peter
did
well
to
aske
the
question
,
Maister
shad
we
draw
Luc
.
22.
the
sword
.
He
did
not
aske
this
question
as
the
princes
in
Ieremie
,
whether
they
should
go
downe
into
Ier
.
42.
Aegypt
,
being
before
resolued
to
go
downe
,
whatsoeuer
the
Prophet
should
answere
.
No
,
we
are
not
to
thinke
that
Peter
had
made
a
resolute
answere
to
his
question
before
he
made
it
,
being
fully
purposed
to
draw
,
before
he
asked
the
question
.
No
,
he
did
not
so
fouly
dissemble
.
But
in
asking
the
question
he
seemed
to
bee
framing
his
mind
to
more
moderation
,
and
willing
to
be
aduised
,
&
directed
by
Christ
,
but
yet
withall
exasperated
with
the
insolency
of
the
aduersary
,
and
indignity
of
the
fact
,
he
could
not
hold
his
minde
in
that
temper
of
moderation
,
to
stay
the
answer
of
the
question
,
but
euen
in
asking
drew
,
the
deceitfulnesse
of
his
hearte
preuenting
Christs
answer
.
So
againe
oftentimes
in
many
of
our
actions
,
where
we
thinke
we
do
intend
a
good
end
,
and
doe
indeed
in
some
sort
intend
it
,
there
yet
withall
,
vnder
hand
,
gets
into
our
mindes
the
consideration
of
some
other
sinister
,
and
crooked
respect
.
As
Moses
pretended
to
the
Lord
,
that
the
conscience
of
his
owne
weakenesse
,
and
insufficiency
made
him
so
fearefull
of
vndertaking
the
office
he
imposed
vpon
him
,
least
by
this
meanes
Gods
glory
should
be
foiled
in
him
.
Neither
did
he
altogether
dissemble
therein
.
But
withall
there
secretly
lurked
another
matter
beside
the
feare
of
himselfe
,
namely
the
feare
of
Pharaoh
,
least
he
would
haue
reuenged
the
Aegyptians
quarrell
vpon
him
.
And
therefore
God
seeing
that
,
said
vnto
him
,
Arise
Moses
,
go
thy
waies
,
they
are
dead
that
seeke
thy
life
.
So
when
we
desire
that
our
children
,
or
others
vnder
our
charge
,
should
thriue
in
godlinesse
,
this
is
a
good
desire
;
but
how
often
doe
the
eies
of
our
mindes
looke
a
squint
at
Gods
glory
heerein
;
and
(
whatsoeuer
our
own
pretences
&
conceits
may
be
)
like
Demetrius
pretending
Dianaes
glory
against
Pauls
doctrine
,
when
yet
it
was
his
owne
gaine
he
more
specially
intended
,
how
often
are
we
Acts
19.
27.
carried
away
with
a
respect
of
our selues
,
that
wee
might
reape
some
credit
,
in
the
good
successe
of
our
labours
?
And
therfore
excellently
the
Apostle
,
purging
himselfe
of
this
corruption
,
writeth
thus
vnto
the
Corinthians
.
Now
I
pray
to
God
that
ye
do
no
euill
.
The
Corinthians
might
obiect
.
Thou
thus
prayest
2.
Cor
.
13.
7.
not
so
much
for
our
good
,
as
for
the
credit
of
thine
owne
ministery
.
The
Apostle
therefore
by
way
of
preuention
addes
,
not
that
wee
should
seeme
approued
,
hauing
our
labours
thus
blessed
:
but
that
ye
should
do
that
which
is
honest
,
though
wee
bee
as
reprobates
;
in
an
honest
desire
of
your
owne
good
doe
wee
desire
it
,
without
any
respect
of
our selues
.
Againe
,
when
the
children
of
God
are
humbled
and
cast
downe
in
godly
sorrow
for
their
smaller
sinnes
,
often
vpon
this
occasion
,
the
heart
beginneth
to
conceiue
thoughts
of
pride
,
O
there
are
few
that
take
notice
of
such
small
sinnes
,
or
are
so
touched
for
them
,
as
I.
And
so
the
theefe
pride
,
steales
away
our
humilitie
,
as
it
doth
also
all
our
other
graces
,
it
beeing
almost
all
one
to
be
simplie
proud
as
to
be
proud
because
of
our
humility
,
to
be
vncleane
,
as
to
bee
proud
because
of
our
chastitie
,
&c.
The
fourth
deceit
of
the
hart
in
practising
is
,
when
IV
.
Deceit
,
leaping
from
extreame
to
extreame
.
it
causeth
vs
to
leape
from
one
extreame
to
another
,
passing
by
the
meane
;
as
from
prodigalitie
,
to
couetousnesse
,
from
couetousnesse
to
prodigality
,
skipping
ouer
liberality
.
In
the
former
leape
the
couetous
man
hath
a
fair
pretence
,
O
why
should
I
wastfully
mispend
Gods
creatures
?
why
should
I
make
my
belly
my
God
?
But
why
dost
thou
not
rightly
vse
Gods
creatures
?
why
doest
thou
make
thy
mony
thy
God
?
The
prodigall
,
lately
couetous
,
his
colour
is
as
good
,
why
should
I
make
my selfe
a
drudge
to
my
goods
?
yea
and
why
shouldest
thou
make
thy selfe
a
drudge
to
thy
pleasures
.
In
the
same
kind
of
deceit
are
some
brought
from
presumption
to
desperation
,
from
thinking
their
sinnes
are
nothing
,
and
that
they
can
repent
when
they
list
for
them
,
to
thinke
that
they
are
greater
then
that
euer
they
can
repent
,
or
find
mercy
at
Gods
hands
.
By
the
like
deceit
are
men
come
from
too
much
honouring
of
ministers
,
which
was
in
Poperie
,
to
too
much
contemning
of
them
.
As
it
was
in
the
Church
of
Corinth
,
some
would
giue
too
much
to
the
ministers
,
seruilely
apprentising
their
iudgements
vnto
them
,
I
am
Pauls
,
I
am
Apolloes
.
Another
sort
,
to
auoide
1.
Cor
.
1.
12.
this
extremity
on
the
right
hand
,
went
as
farre
out
on
the
left
,
in
the
vtter
reiecting
of
the
ministery
,
I
am
Christs
,
I
care
not
for
any
minister
,
but
will
bee
taught
immediatelie
by
Christ
himselfe
.
And
therfore
Paul
after
hee
had
refuted
those
offending
in
the
excesse
,
least
anie
through
this
deceitfulnesse
should
decline
too
much
to
the
defect
,
hee
wisely
qualifies
the
matter
,
Let
a
man
yet
thinke
of
vs
as
of
1.
Cor
.
4.
1.
the
ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
Let
no
man
think
that
there
is
no
way
to
auoid
too
much
dignifying
the
ministers
,
then
too
much
nullifying
of
them
.
This
is
like
the
husbandmans
error
,
when
in
correcting
the
crookednes
of
a
twig
,
hee
writhes
it
too
much
the
other
way
.
A
deceit
,
that
befell
the
Fathers
,
who
in
their
zealous
detestation
of
heresies
,
haue
in
their
disputations
ouershot
themselues
,
sometimes
,
and
gone
too
farre
on
the
other
side
.
As
Clemens
was
so
farre
carried
against
worship
of
images
,
that
hee
condemned
the
Art
of
painting
.
An
example
of
deceit
in
this
kind
we
haue
in
Peter
,
who
for
not
suffering
Christ
to
wash
his
feete
,
hearing
that
fearefull
answer
,
Vnlesse
Ioh
.
13.
9.
I
wash
thee
,
thou
hast
no
part
in
mee
,
lashed
out
presently
as
farre
the
other
way
,
Lord
not
feete
onely
,
but
hands
,
and
head
and
all
.
But
it
was
his
feet
only
that
Christ
would
wash
,
not
his
hands
,
or
head
.
So
the
Corinthians
,
being
reprehended
for
their
remisnes
,
and
careles
ouersight
,
in
not
punishing
the
incestuous
person
,
fell
to
ouer-rigorous
seuerity
,
in
not
freeing
him
from
punishment
,
in
not
loosing
him
vpon
his
repentance
.
So
S.
Austen
confesseth
of
himselfe
Confess
.
10.
34.
Aliquando
autem
fallaciam
hanc
immoderatius
cauens
,
erro
nimia
seueritate
,
vt
melos
omne
cantilenarum
suauium
ab
auribus
meis
remoueri
velim
.
2.
Cor
.
10.
10.
that
,
in
his
desire
to
auoide
carnall
delight
in
singing
,
he
fel
into
that
extremity
of
seuerity
,
as
to
condemne
all
delightful
melodie
,
tickling
the
eare
.
The
errour
in
the
primitiue
Church
was
,
to
magnifie
the
Apostles
writings
in
contempt
of
their
vocall
doctrine
.
The
letters
,
said
the
false
Apostles
concerning
Paul
,
are
sore
and
strong
:
but
his
bodily
presence
,
and
his
speech
is
of
no
value
.
The
Papists
at
this
day
haue
auoided
this
errour
,
by
falling
into
the
contrary
,
of
aduancing
the
doctrine
,
which
the
Apostles
,
say
they
,
deliuered
by
word
of
mouth
,
their
vnwritten
verities
,
to
the
shamefull
disparagement
of
their
written
doctrine
.
And
to
conclude
,
how
many
of
vs
,
through
this
deceit
,
haue
beene
brought
from
Popish
superstition
,
to
prophane
and
irreligious
Atheisme
?
From
the
blind
zeale
without
knowledge
,
to
a
colde
and
hartlesse
knowledge
without
zeale
,
from
workes
without
faith
,
to
faith
without
workes
,
from
shaking
off
the
yoke
of
that
Romane
tyranny
,
to
shake
off
the
sweete
and
easie
yoke
of
Christ
too
,
and
so
to
an
ouer
licentious
,
and
lawlesse
dissolutenes
.
From
the
leauing
of
Popish
fasting
,
pennance
,
confession
,
to
the
contempt
of
true
Christian
fasting
,
repentance
,
confession
,
and
from
the
errour
of
the
merit
of
good
workes
,
to
a
shamefull
neglect
of
them
.
So
that
we
did
more
good
workes
(
I
meane
outwardly
in
regard
of
the
matter
)
in
Poperie
,
for
our
owne
glory
,
then
now
wee
doe
for
Gods
glorie
,
though
Gods
glory
should
bee
a
far
more
powerfull
attractiue
to
good
works
then
our
owne
.
And
these
be
the
four
first
deceites
in
this
kinde
.
CHAP.
XXII
.
Of
eight
more
deceits
in
the
same
kinde
.
TO
go
yet
forwards
in
these
deceits
;
The
fifth
is
,
V.
Deceit
,
sliding
from
the
meane
to
an
extreame
.
when
our
hearts
cause
vs
to
degenerate
from
the
meane
to
the
extreame
,
specially
that
which
hath
greatest
resemblance
,
with
the
meane
.
Wherin
our
hearts
deale
with
vs
,
as
the
Diuel
would
haue
dealt
with
our
Sauiour
,
when
vpon
occasion
of
his
strong
faith
in
his
Fathers
prouidence
,
which
he
had
shewed
,
in
resisting
his
first
temptation
,
chusing
rather
to
liue
by
this
faith
in
want
of
bread
,
then
vpon
his
motion
to
command
the
stones
to
be
made
bread
,
when
,
I
say
,
vpon
this
occasion
,
he
would
haue
cunningly
brought
him
on
in
his
second
temptation
,
to
presumption
,
in
casting
himselfe
downe
headlong
from
the
toppe
of
the
pinacle
,
as
beeing
an
action
,
which
would
carie
a
great
colour
of
a
very
strong
faith
indeede
Peter
hauing
made
a
notable
profession
of
his
faith
,
Thou
art
the
Christ
,
the
sonne
of
the
liuing
God
,
and
beeing
therefore
much
commended
by
our
Sauiour
,
presently
thereupon
tooke
occasion
to
fall
from
the
true
boldnesse
of
faith
to
the
sawcines
of
presumption
,
in
aduising
his
Master
to
decline
the
crosse
,
whereupon
the
saluation
of
all
the
elect
depended
.
So
likewise
from
iust
&
lawfull
zeale
,
how
easily
through
this
deceitfulnesse
,
do
wee
stray
into
blind
boldnes
,
and
vnaduisednesse
?
as
the
common
people
of
their
owne
heads
throwing
downe
images
,
and
the
Brownists
as
they
call
them
,
in
separating
from
our
Churches
;
the
like
was
the
zeal
of
Peter
in
drawing
out
his
sword
,
in
his
masters
quarrell
,
and
cutting
off
Malchies
eare
:
as
also
of
two
of
his
fellowes
,
calling
down
for
fire
from
heauen
,
to
consume
the
inhospitall
Samaritanes
.
In
all
these
zeale
degenerated
,
and
became
like
wine
turned
into
vineger
.
As
also
in
the
Israelites
,
when
thy
were
carried
so
farre
in
their
zeale
and
indignation
against
the
Iudg
.
21.
1.
Beniamites
that
they
sware
rashly
they
would
none
of
them
giue
any
of
their
daughters
to
wife
to
a
Beniaminite
.
So
should
a
whole
tribe
haue
perished
,
and
the
Church
and
common
wealth
haue
beene
weakened
and
impaired
.
What
madnesse
was
this
in
punishing
others
,
so
farre
to
exceed
that
therein
also
wee
should
punish
our selues
?
Like
the
hands
and
other
outward
parts
in
the
parable
,
which
denying
to
minister
foode
to
the
bellie
,
because
as
they
said
it
was
idle
and
lazie
while
they
laboured
,
did
thereby
pine
and
consume
themselues
.
And
yet
to
this
did
the
deceitfull
harts
of
the
Israelites
bring
them
vpon
occasion
of
their
iust
and
lawfull
zeale
.
So
easily
may
the
Diuell
cast
in
his
wilde-fire
into
this
fire
of
Zeale
.
Thus
from
the
iust
reuerence
of
holy
men
came
in
religious
adoration
;
as
wee
may
see
in
the
examples
of
Cornelius
and
Iohn
rebuked
by
Peter
,
and
the
Angell
.
So
also
,
from
godly
sorrow
how
easily
doe
our
deceitfull
hearts
carrie
vs
to
immoderate
and
excessiue
pensiuenesse
,
from
beeing
poore
in
spirit
to
be
desperate
in
spirit
.
As
the
Apostle
sheweth
,
admonishing
the
Corinthians
,
that
they
would
comfort
the
incestuous
sinner
,
and
release
him
of
his
excommunication
,
least
hee
should
vpon
occasion
of
longer
continuance
in
his
iust
sorrow
,
be
swallowed
vp
of
despaire
.
For
wee
are
not
ignorant
,
2.
Cor
.
2.
11.
saies
the
Apostle
,
of
Sathans
wiles
,
namely
how
hee
laboureth
to
bring
vs
from
the
iust
meane
to
the
excesse
.
And
as
it
is
Sathans
,
so
also
is
it
one
of
our
owne
hearts
deceits
;
his
deceits
,
by
our
consenting
being
made
ours
,
as
I
shewed
in
the
beginning
.
Thus
from
the
true
practise
of
mortification
,
in
taming
&
keeping
vnder
our
flesh
by
abstinence
,
many
haue
brought
themselues
to
too
great
an
austeritie
&
seuerity
.
Hence
the
whippings
,
and
such
like
exercises
of
the
Papists
.
Hence
the
discipline
that
hath
bene
vsed
in
monasteries
,
and
the
practise
of
some
,
that
would
neuer
eat
but
running
,
least
they
should
feele
some
pleasure
,
and
delight
in
eating
.
Timothy
was
caught
in
this
errour
,
when
vnder
the
colour
of
abstinence
,
for
the
reproouing
of
the
luxurious
Ephesians
,
he
had
1.
Tim
.
5.
23.
so
farre
macerated
his
body
,
that
the
Apostle
was
faine
to
prescribe
him
Phisicke
.
This
may
teach
vs
what
an
eye
we
had
neede
haue
ouer
our selues
,
euen
in
the
practise
of
the
best
things
,
because
nothing
more
easie
,
by
reason
of
the
deceitfulnesse
of
our
harts
,
then
to
mixe
something
of
the
extreames
with
the
meane
;
so
that
wee
can
hardly
bee
angry
without
sinning
,
beleeue
without
presuming
,
repent
without
despairing
,
fear
without
doubting
,
be
merry
without
vaine
lightnesse
,
bee
sad
without
heauy
and
vnprofitable
dumpishnes
.
The
sixth
deceit
is
,
when
we
incroach
vpon
God
VI
.
Deceit
,
Incroaching
in
the
vse
of
things
lawfull
.
in
those
things
,
wherein
hee
hath
giuen
vs
some
liberty
in
his
word
,
going
beyond
the
bounds
he
hath
there
set
vs.
God
hath
giuen
vs
liberty
,
yea
indeede
hath
imposed
a
necessity
vpon
vs
to
seeke
the
maintenance
of
our
owne
credit
and
good
name
,
that
so
we
might
be
the
fitter
instruments
of
glorifying
him
in
our
seuerall
callings
,
but
heereupon
,
as
S.
Austen
Confess
.
10.
36.
Itaque
nobis
qu
niam
propter
quaedam
humanae
societatis
officia
necessarium
est
amari
&
timeri
ab
hominibus
,
instat
aduersarius
vbique
spargeus
in
laequeis
Euge
,
Euge
,
vt
dum
auidè
colligimus
incautè
capiamur
,
&
a
veritate
tua
gaudium
nostrum
deponamus
,
&
in
hominum
fallacia
ponamus
,
libeatque
no●
amari
,
&
timeri
non
propter
te
,
sed
pro
te
.
hath
well
obserued
,
through
the
deceitfulnes
of
our
hearts
,
we
are
drawne
on
to
desire
,
and
delight
in
the
loue
;
the
reuerence
,
the
praise
of
men
it selfe
,
and
to
like
well
enough
of
it
to
bee
loued
and
reuerenced
,
not
for
Gods
cause
,
but
euen
in
Gods
stead
.
But
this
deceit
is
specially
in
the
vse
of
things
indifferent
,
as
meat
,
mirth
,
marriage
,
recreation
,
sleepe
,
apparell
,
and
such
like
.
Of
all
which
,
God
indeed
hath
granted
vs
the
vse
,
yet
not
so
,
but
hee
hath
confined
vs
within
certaine
limits
,
and
as
vnto
the
sea
,
hath
set
vs
our
bounds
,
saying
:
Thus
farre
shalt
thou
goe
,
and
no
farther
.
Now
our
deceitfull
hearts
hauing
once
gotten
this
by
the
ende
,
that
such
and
such
things
are
indifferent
,
and
so
may
lawfully
be
done
,
thinke
they
are
then
on
a
sure
ground
,
and
so
care
not
how
farre
they
lash
out
;
as
though
there
were
no
restraint
in
the
vse
of
things
indifferent
.
And
thus
it
is
strange
to
see
,
how
that
which
is
lawfull
drawes
on
that
which
is
not
conuenient
,
yea
and
what
horrible
sinnes
are
swallowed
downe
vnder
the
name
of
things
indifferent
.
Come
to
a
swinish
Epicure
,
that
makes
his
belly
his
God
,
and
tell
him
of
his
abuse
of
Gods
creatures
:
he
will
answer
presently
;
why
straiten
you
my
liberty
in
the
vse
of
the
creatures
,
which
Christ
hath
purchased
for
me
?
Hath
not
God
giuen
vs
wine
to
make
glad
the
heart
?
Yes
to
make
glad
:
but
drunkennesse
and
surfeting
makes
it
heauy
.
Take
Luc
.
21.
34.
heed
saith
our
Sauiour
,
least
your
hearts
be
made
heauy
with
surfeting
and
drunkennesse
.
Thus
wee
see
how
easily
our
deceitfull
hearts
remooue
the
auncient
Prou.
23.
10.
bounds
set
by
God
,
which
to
do
,
but
with
men
,
is
a
deceit
not
to
be
suffered
.
And
so
it
steales
on
further
till
at
length
it
bring
vs
from
Christian
liberty
,
to
a
most
vnchristian
libertinisme
,
and
luxurious
licentiousnesse
.
Behold
then
heere
a
noble
deceit
,
while
men
thinke
they
take
and
vse
their
liberty
,
indeede
they
loose
it
.
For
in
the
vse
of
these
things
,
wherein
God
hath
made
them
free
men
,
they
make
themselues
bondmen
,
beeing
brought
vnder
the
power
of
those
things
which
they
vse
,
as
the
Apostle
elegantly
speaketh
.
For
they
so
inthrall
themselues
to
the
lust
of
their
senses
,
and
of
their
bellies
,
that
though
their
owne
,
and
others
destruction
be
sometimes
ioyned
with
the
vse
of
some
of
these
things
,
they
cannot
yet
forbeare
.
Which
seemed
to
bee
the
fault
of
some
of
the
Corinthians
,
couering
their
intemperancy
,
and
loue
of
their
bellies
,
whereby
they
hazarded
some
of
their
brethrens
soules
,
with
the
pretence
of
Christian
liberty
.
So
much
the
Apostle
not
obscurely
intimates
,
when
vnto
that
deceitfull
obiection
,
All
things
are
lawfull
,
he
frameth
this
answere
,
But
I
1.
Cor
.
6.
12.
will
not
be
brought
vnder
the
power
of
any
thing
.
I
will
not
make
my selfe
a
slaue
to
my
bellie
,
whose
Lorde
I
should
bee
.
So
also
God
hath
giuen
vs
liberty
to
deale
in
the
world
,
and
worldly
occasions
.
But
here
,
an
inch
beeing
giuen
,
wee
take
an
ell
,
rushing
our selues
ouer
head
and
eares
in
them
,
to
the
preiudice
of
faith
in
Gods
prouidence
,
and
of
the
exercises
of
piety
.
So
God
hath
giuen
this
liberty
to
his
ministers
,
to
take
of
their
flockes
sufficient
maintenance
.
He
that
attends
vpon
the
altar
,
may
liue
of
the
altar
.
In
epist.
Conceditur
tibi
vt
de
altari
viuas
,
non
vt
de
altari
luxuricris
But
Bernard
obserued
it
in
some
of
his
time
,
that
thence
tooke
occasion
to
riot
,
and
rufflle
it
out
vpon
the
altar
,
though
yet
the
Scripture
saith
not
the
minister
may
luxuriously
lauish
it
,
but
onely
liue
of
the
altar
.
The
Scripture
also
permits
feasting
and
merry-making
.
But
how
easily
heere
doe
wee
ouershoote
our selues
?
not
onely
the
common
sorte
in
their
quaffings
,
carousings
,
health
,
and
scurrillous
mirth
,
but
euen
the
better
sort
also
exceeding
the
bounds
of
moderation
.
Austen
confesseth
his
errour
Confes
.
10.
31.
Crapula
nonnum
.
quam
subrepit
seruo
tuo
.
heere
.
Lord
,
saith
he
,
drunkennesse
is
farre
from
mee
;
let
it
not
once
come
neere
me
:
As
for
gluttony
,
it
steales
somtimes
vpon
thy
seruant
.
I
pray
thee
remooue
it
farre
from
me
.
But
who
is
there
that
sometimes
is
not
carried
away
beyond
the
measure
of
temperancy
?
Thus
parents
,
because
of
the
lawfulnesse
of
naturall
affections
,
fall
to
cockering
of
their
children
.
In
all
these
&
such
like
cases
,
we
must
be
as
ielous
of
our selues
,
as
Iob
was
of
his
children
in
feasting
.
For
heere
the
deceit
is
so
much
the
more
easie
,
by
how
much
our
suspition
of
it
is
the
lesse
,
presuming
vpon
the
law
fulnesse
.
But
we
must
oppose
to
this
deceit
that
of
the
Apostle
,
All
things
are
lawfull
,
but
all
things
are
not
expedient
.
Circumstances
of
time
,
place
,
persons
must
bee
considered
.
Otherwise
that
saying
is
true
.
He
that
will
doe
all
lawfull
things
,
all
that
hee
Clem
.
may
,
will
quickly
come
to
doe
vnlawfull
things
,
something
that
he
may
not
.
The
seuenth
deceit
is
,
when
vpon
some
care
of
doing
VII
Deceit
,
Iusteling
out
a
greater
good
by
a
lesse
.
a
lesser
good
,
we
iustle
out
the
greater
,
and
that
oftentimes
when
it
is
most
seasonable
.
Martha
was
thus
deceiued
,
when
her
care
of
performing
one
good
dutie
,
in
giuing
the
best
,
and
most
respectfull
intertainement
to
Christ
,
shee
could
,
deteined
her
from
the
hearing
of
the
worde
,
a
matter
of
far
greater
moment
.
Thus
many
,
that
read
not
all
the
week
long
,
knowing
yet
that
reading
is
a
dutie
commanded
by
God
,
will
therefore
bee
reading
of
the
Scriptures
in
the
sermon
time
,
at
the
Church
.
Some
also
are
at
home
in
their
priuate
prayers
,
and
meditations
,
when
the
Church
is
assembled
together
,
&
with
priuate
seruice
exclude
the
publique
.
Others
in
hearing
of
the
worde
,
while
they
minde
the
method
,
and
order
of
the
preacher
,
&
matters
of
knowledge
,
they
neglect
that
which
concernes
affection
.
And
diuers
such
like
.
Heere
remember
,
that
howsoeuer
in
euill
things
,
that
rule
be
false
,
of
euils
choose
the
least
,
yet
in
good
things
the
contrary
is
true
,
Of
goods
choose
the
greatest
.
The
eigth
deceit
is
,
when
hauing
performed
some
VIII
.
Deceit
,
After
successe
good
to
grow
secure
.
good
seruice
to
God
,
we
thereupon
take
occasion
to
be
the
more
carelesse
and
secure
.
Like
boyes
,
who
after
they
haue
followed
their
bookes
hard
in
the
schoole
,
thinke
then
they
are
priuiledged
to
sport
&
play
reakes
.
So
is
it
with
vs.
Wee
may
easily
feele
this
disposition
in
our selues
,
to
bee
ready
to
please
our selues
in
vnlawfull
liberties
,
when
we
haue
pleased
the
Lord
in
lawfull
duties
.
We
may
see
it
in
Ionah
,
after
his
embassage
faithfully
discharged
to
the
Niniuites
,
breaking
foorth
into
anger
against
the
Lord
:
and
in
Ezekiah
,
after
his
notable
seruice
,
both
of
prayer
in
sicknesse
,
and
of
thanksgiuing
after
deliuerance
,
fowly
ouershooting
himselfe
in
a
vaine
ostentation
of
his
treasures
to
the
Babilonish
Embassadour
.
Therefore
,
after
a
lightning
take
heed
of
a
foyle
.
Neuer
haue
wee
greater
cause
to
tremble
,
then
after
wee
haue
well
acquitted
our selues
in
the
performance
of
some
good
duty
.
Thē
wil
our
harts
be
seeking
of
vnlawful
liberty
,
&
offring
to
steale
away
from
God
,
that
after
their
paines
in
his
seruice
they
might
refresh
themselues
with
some
pleasure
of
sin
.
The
ninth
deceit
is
,
when
the
flesh
doth
peruersly
imitate
the
spirit
in
vs
;
when
,
as
the
Diuell
transformeth
IX
.
Deceit
,
The
fleshes
peruerse
imitation
of
the
spirit
.
himselfe
into
an
Angell
of
light
,
so
our
fleshly
and
corrupt
hearts
into
the
similitude
of
spirituall
,
&
renewed
.
How
is
this
?
Specially
in
the
raising
vp
of
many
good
,
and
holy
motions
,
meditations
,
desires
,
and
affections
in
our
minds
.
For
example
,
otherwile
in
prayer
,
or
in
hearing
of
the
word
,
there
come
into
our
minds
,
such
,
and
such
thoughts
,
and
good
purposes
of
doing
this
or
that
good
worke
;
sometimes
also
many
good
affections
,
as
of
greefe
for
our
sins
,
and
such
like
,
which
yet
are
nothing
to
our
present
,
either
praying
or
hearing
.
Heere
our
deceitful
harts
will
be
ready
to
thinke
these
come
from
the
spirit
of
grace
;
but
the
trueth
is
they
come
from
our
owne
carnall
hearts
,
and
the
Diuell
together
,
both
mutually
conspiring
to
deceiue
vs.
For
the
spirit
of
God
hath
no
such
office
to
draw
away
mens
minds
from
hearing
the
worde
.
No
,
it
openeth
the
hart
,
it
boareth
through
the
eares
thereof
,
and
maketh
vs
to
attend
.
So
the
spirit
of
God
hath
nosuch
office
:
neither
as
to
trouble
mens
minds
in
praier
with
thoughts
impertinent
.
No
,
the
spirit
is
the
spirit
of
prayer
,
and
chaseth
away
all
stragling
thoughts
,
and
keepeth
our
mindes
steddy
,
and
attentiue
in
prayer
.
Therefore
assure
thy selfe
,
heere
is
noble
iugling
.
These
thoughts
suggested
,
though
in
themselues
Diuine
,
yet
the
spirit
that
suggests
them
in
this
fashion
,
is
not
diuine
,
but
fleshly
,
or
diabolicall
.
The
tenth
deceit
is
,
when
in
temptation
our
hearts
betray
vs
,
like
Iudases
,
into
the
diuell
hands
.
If
one
X
Deceit
,
trechery
in
temptation
.
liuing
familiarly
with
vs
,
so
that
wee
reposed
some
trust
in
him
,
should
yet
,
walking
abroad
with
vs
,
and
seeing
some
enemy
come
to
offer
violence
,
run
away
from
vs
,
would
wee
not
account
him
a
deceitfull
person
?
much
more
if
hee
should
conspire
with
the
enemy
,
and
take
his
part
against
vs.
So
is
it
heere
with
our
hearts
,
that
lye
continually
in
our
bosomes
,
and
pretend
great
kindnesse
,
and
friendship
,
no
sooner
yet
can
the
Diuell
set
vpon
vs
with
any
temptation
,
but
they
forsake
vs
,
yea
they
deliuer
vs
vp
into
his
hands
.
Heerein
dealing
with
vs
as
the
false
hearted
men
of
Keilah
would
haue
done
with
Dauid
.
As
Dauid
mistrusted
them
,
so
should
we
these
hearts
.
Wee
need
not
to
aske
the
question
,
as
Dauid
did
of
the
men
of
Keilah
,
Will
they
deliuer
vs
?
1.
Sam
.
23.
11.
Wee
may
assure
our selues
they
will
.
Such
is
the
depth
of
their
falshood
.
Iudah
when
he
went
out
in
the
morning
to
the
sheepe-shearing
,
had
no
such
purpose
,
as
to
commit
incest
with
Thamar
,
but
yet
for
all
that
being
tempted
,
see
how
his
owne
heart
deceiued
him
,
and
gaue
him
the
slippe
,
yea
thrust
him
into
the
hands
of
the
temptation
.
And
alas
!
who
sees
not
this
falsenesse
of
his
owne
heart
,
yea
euen
then
when
wee
goe
forth
into
the
world
with
a
purpose
against
such
and
such
sinnes
?
yet
no
sooner
are
the
least
rising
and
tempting
occasions
offered
to
our
eies
,
eares
,
or
other
senses
,
but
wee
are
caught
presently
.
The
eleuenth
deceit
is
,
by
holding
vs
occupied
in
thinking
of
some
good
thing
to
come
,
to
make
vs
XI
.
Deceit
,
by
minding
future
good
to
neglect
present
.
1.
Sam
.
10.
7.
neglect
our
present
dutie
.
Heere
we
should
remember
that
saying
of
Samuel
to
Saul
,
When
this
shall
come
to
passe
,
namely
thy
kingdome
,
doe
that
which
comes
next
hand
.
It
is
a
folly
to
leaue
certainties
for
vncertainties
.
Thou
hast
certainty
of
that
which
is
present
.
If
thou
wilt
lay
holde
vpon
the
present
occasion
thou
maist
.
But
as
for
that
which
is
to
come
,
thou
art
wholly
vncertaine
,
thou
knowest
not
whether
there
will
euer
be
any
occasion
of
good
for
thee
to
lay
holde
of
,
or
no
.
Heerein
mee
thinkes
the
deceit
of
our
heart
is
like
the
practise
of
Tobiah
,
&
Sanballat
against
Nehemie
,
who
would
haue
drawen
him
away
from
the
repairing
of
the
citie
by
calling
him
to
conference
,
and
consultation
with
themselues
;
Neh
.
6.
2.
7.
so
our
harts
do
often
diuert
vs
from
the
prosecution
of
many
good
purposes
,
by
casting
other
odde
impertinent
matters
in
our
way
,
like
as
in
a
case
farre
vnlike
the
Philistimes
diuerted
Soul
from
the
pursuit
of
Dauid
,
or
as
the
foxe
diuerts
the
huntsman
sometimes
from
following
the
hare
.
But
in
this
case
we
must
be
wise
to
answer
our
hearts
,
as
Nehemiah
Vers
.
3.
did
his
crafty
aduersaries
,
I
haue
a
great
worke
to
doe
,
and
I
cannot
come
downe
,
why
should
the
worke
cease
,
while
I
leaue
it
,
and
come
to
you
?
The
twelfth
deceit
is
,
when
admittance
being
gotten
XII
.
Deceit
,
Perking
of
the
handmaid
aboue
the
mistresse
.
for
somthing
,
because
of
some
other
thing
wheron
it
should
wait
,
as
a
handmaide
on
her
mistresse
,
yet
this
handmaid
beginneth
to
perke
aboue
her
mistresse
,
and
to
incroach
and
vsurpe
vpon
the
chiefest
place
.
Austen
shewes
this
deceit
in
himselfe
in
his
sensuall
delighting
in
singing
of
Psalms
,
in
regard
of
the
sweetnesse
of
the
sound
,
and
contentment
of
his
eares
therein
.
Of
which
he
thus
writeth
.
But
oftentimes
the
delight
of
my
eare
deceiueth
mee
,
whiles
Confess
.
10.
34.
Sed
delectatio
carnis
mea
saepè
me
fallit
,
dum
rationem
sensus
non
ita
comitatur
,
vt
patienter
posterior
sit
,
sed
tantum
quia
propter
illam
meruit
admitti
,
etiam
precurrere
ac
ducere
conatur
.
Ita
in
his
non
sentiens
,
&c.
sense
does
not
so
follow
reason
,
that
it
can
patiently
indure
to
come
behind
it
,
but
hauing
gotten
to
bee
receiued
onely
because
of
it
,
would
therefore
go
before
and
haue
the
chiefty
.
So
I
sin
in
these
things
not
perceiuing
it
:
but
afterward
,
I
perceiue
it
.
The
naturall
delight
in
singing
of
Psalms
is
lawfull
if
it
be
subordinate
,
and
subseruient
to
the
spirituall
delight
in
the
matter
it selfe
.
But
heere
was
Austens
deceit
,
that
the
naturall
delight
,
in
the
sound
,
did
ouertop
the
spiritual
delight
in
the
substance
of
the
Psalme
.
So
it
is
lawfull
to
delight
in
the
witty
speeches
that
are
in
sermons
,
so
we
vse
this
our
delight
in
the
witte
,
to
confirme
our
delight
in
the
grace
of
the
same
speeches
.
But
heere
is
the
deceitfulnesse
of
our
hearts
,
that
our
affection
to
the
witte
is
farre
more
intense
then
to
the
grace
,
and
that
in
affecting
the
witte
of
a
sermon
,
we
feele
our
affection
to
the
grace
somthing
slaked
and
cooled
.
This
is
as
if
one
who
is
welcome
to
a
place
,
only
because
he
is
in
my
company
,
and
comes
as
my
shadow
,
should
yet
,
after
he
were
receiued
into
the
house
for
my
sake
,
cause
my
friend
to
thrust
mee
out
of
the
doores
,
that
he
may
haue
all
the
welcome
,
&
kinde
intertainment
alone
.
CHAP.
XXIII
.
Of
the
deceit
of
our
affections
in
generall
.
HEtherto
▪
we
haue
spoken
of
that
deceitfulnesse
of
heart
,
which
is
ioyntly
in
the
mind
,
and
affections
:
Deceit
of
affections
alone
.
it
remaineth
now
,
that
we
speake
of
that
deceitfulnesse
of
the
affections
,
by
themselues
.
Where
first
,
wee
will
speake
of
their
deceit
in
generall
,
and
then
secondly
in
speciall
of
the
deceit
of
some
speciall
affections
.
The
deceit
of
the
affections
in
generall
,
shewes
it
Generall
,
in
their
selfe
in
two
things
.
1.
In
that
they
are
of
so
variable
&
mutable
a
disposition
1.
Variablenes
that
the
face
of
the
heuens
is
not
so
diuers
,
nor
the
sea
or
wether
so
inconstant
,
nor
the
Chameleon
so
changeable
,
as
they
.
Nothing
is
there
so
vnstaied
,
nothing
so
vncertaine
;
not
only
changed
this
day
from
yesterday
;
but
this
houre
,
yea
this
moment
from
the
former
.
Hence
that
of
Salomon
,
No
man
knoweth
loue
or
hatred
,
that
is
,
as
Iunius
expounds
Eccl.
9.
1.
interpreted
.
it
,
the
thing
either
he
loues
,
or
hates
,
by
reason
of
this
sicklenesse
of
our
,
so
easily
alterable
,
affections
.
Who
wold
haue
thought
,
that
Ammons
so
hot
affections
to
his
sister
,
could
euer
haue
beene
cooled
.
Yet
,
for
all
that
,
presently
after
his
lust
was
satisfied
,
his
hatred
of
her
exceeded
his
former
loue
.
Who
would
haue
thought
that
the
Iewes
,
that
cryed
Hosanna
to
Christ
,
would
after
haue
cried
so
soon
,
crucifie
,
crucifie
?
Who
would
haue
thought
the
Aegyptians
so
desirous
of
the
Israelites
departure
,
that
they
euen
woed
them
to
be
gonne
,
by
giuing
them
their
pretious
iewels
,
should
yet
,
within
so
few
houres
,
on
the
suddaine
runne
after
them
,
to
recouer
them
againe
into
their
handes
,
as
before
.
So
for
ioy
,
and
sorrow
we
may
see
the
like
varieties
,
and
changes
.
Ionas
,
that
to
day
is
the
only
merry
man
,
while
the
gourd
flourisheth
,
to
morrowe
,
when
it
perisheth
,
none
so
pensiue
,
or
perplexed
as
he
.
This
deceit
of
our
affections
is
most
dangerous
in
the
matters
of
religion
;
when
we
begin
to
wax
cold
,
hauing
been
once
zealous
,
and
to
eate
vp
that
zeale
of
gods
house
,
which
was
wont
to
eate
vp
vs.
Thus
was
it
with
Ephesus
,
charged
by
Christ
with
Reuel
.
2.
4.
the
losse
of
her
first
loue
;
and
with
the
Galathians
,
that
at
the
first
were
so
feruent
in
their
affections
,
that
they
could
haue
found
in
their
hearts
to
haue
plucked
out
their
eyes
for
him
;
yet
afterward
were
Gal.
4.
15.
more
ready
to
plucke
out
his
eyes
.
Thus
also
fared
it
with
the
Iewes
,
who
at
the
first
followed
,
and
flocked
after
the
Baptist
,
and
reioyced
in
his
light
,
but
yet
for
a
season
only
.
Iohn
quickly
grew
stale
to
them
,
and
,
as
our
Sauiour
insinuates
,
no
more
accounted
Iohn
.
5.
35.
of
then
a
reede
shaken
with
the
winde
.
And
Math
.
11.
7.
would
to
God
the
case
were
not
alike
with
too
many
in
these
our
dayes
.
The
second
thing
wherein
our
affections
shew
2.
Corrupting
of
the
iudgement
.
themselues
deceitfull
,
is
in
the
blinding
,
and
corrupting
of
our
iudgement
.
These
are
our
Eues
,
that
do
deceiue
vs.
Adam
,
saith
the
Apostle
,
was
1.
Tim
.
2.
14.
not
deceiued
,
that
is
,
so
much
by
his
judgement
,
(
though
also
by
that
too
)
as
by
his
affections
to
his
wife
,
which
at
length
blinded
his
judgement
.
True
it
is
,
our
judgements
should
gouerne
our
affections
,
as
Adam
should
haue
donne
Eue
,
yet
thus
it
falleth
out
,
that
affection
ouerrules
,
and
ouer-persuades
judgement
.
We
see
how
our
affections
to
our
children
,
kinred
,
and
speciall
friends
,
do
oftens
dazle
our
eyes
,
that
we
maintaine
errour
,
&
wrong
.
As
Barnabas
may
seeme
to
haue
donne
against
Paul
in
his
so
stiffe
standing
out
against
him
in
the
case
of
Marke
,
who
was
his
kinsman
,
as
appeares
Coloss
.
4.
10.
How
often
haue
errours
been
entertained
,
because
of
our
affections
to
those
that
bring
,
and
broach
them
?
Hence
that
fetch
of
heretiques
,
obserued
by
Tertullian
,
first
to
perswade
,
then
to
teach
,
Prius
suader●
quam
docere
.
first
to
worke
vpon
mens
affections
,
and
to
gaine
some
interest
in
their
hearts
,
then
afterward
to
labour
the
vnderstanding
thus
prepared
,
to
woe
the
mistresse
by
the
maide
.
Whereas
the
truth
,
contrarily
,
Veritas
docendo
suadet
,
non
suadendo
docet
.
doth
perswade
by
teaching
,
not
teach
by
persuading
.
Contrarily
many
wholesome
trueths
haue
beene
distasted
,
only
by
reason
of
the
preiudice
,
which
our
naughty
affections
haue
conceiued
against
the
teachers
;
As
in
the
example
of
Ahab
,
refusing
Micaiahs
prophesie
.
Againe
,
what
s
the
reason
,
that
so
many
wise
,
and
learned
men
in
the
Church
of
Rome
haue
been
,
and
still
are
so
grosly
seduced
with
such
foppish
,
and
senselesse
errours
?
Euen
this
,
their
owne
affection
to
gaine
,
and
glory
,
and
those
other
alluring
giftes
,
which
that
strumpet
hath
in
her
hand
,
which
they
cannot
receiue
,
vnlesse
they
first
take
her
poysoned
cup
,
and
drinke
thereof
.
Reward
blindeth
the
eies
of
the
wise
;
that
is
Deut
.
16.
19.
our
corrupt
affection
towards
reward
.
When
once
the
affection
is
set
vpon
gaine
,
then
presently
gaine
is
godlinesse
,
and
if
a
thing
be
gainfull
,
then
though
neuer
so
vile
,
it
shall
be
coloured
ouer
as
good
,
and
lawfull
.
Our
affections
,
when
they
would
haue
a
thing
,
sharpen
our
wittes
,
and
set
them
on
worke
,
to
deuise
argumentes
to
serue
their
turne
.
But
suspect
we
alwaies
our
iudgements
(
though
they
may
seeme
neuer
so
well
fortified
with
reasons
)
in
those
cases
wherein
our
affections
are
interessed
.
Surely
our
affections
wil
plead
mightily
,
and
deale
craftily
,
raising
vp
fogges
,
and
mistes
before
our
eyes
,
and
setting
false
colours
vpon
things
to
deceiue
vs.
Looke
how
in
a
greene
glasse
all
thinges
seeme
greene
,
and
as
to
an
aguish
tast
all
thinges
bitter
;
so
when
the
judgement
is
distempered
by
affection
,
all
things
shal
be
judged
of
according
to
the
pleasure
of
affection
.
Therefore
Peter
wel
saies
.
Of
these
corrupt
lustes
,
that
they
fight
against
the
soule
,
yea
euen
the
principall
part
thereof
,
the
vnderstanding
,
1.
Pet
.
2.
11.
by
making
it
seruilely
to
frame
it
judgement
to
their
desire
.
We
ordinarily
see
the
deceit
of
our
affections
in
naturall
thinges
▪
Fathers
thinke
their
owne
children
the
wisest
,
and
the
fayrest
.
So
louers
their
loues
.
The
ape
thinketh
his
owne
brats
though
ougly
,
and
mishapen
,
to
bee
faire
,
and
beautifull
.
Assuredly
these
affections
of
ours
are
no
lesse
deceitfull
in
things
spirituall
.
The
vilest
deformities
,
if
once
they
bee
affections
darlings
,
shal
be
accounted
comely
ornaments
.
Let
others
say
what
they
will
.
The
affections
haue
taken
captiue
the
vnderstanding
,
and
Delilah
hath
lulled
Samson
a
sleepe
.
The
bellie
hath
no
eares
,
nor
yet
noe
eyes
.
So
much
for
the
deceit
of
affections
in
generall
.
CHAP
:
XXIIII
.
Of
the
deceitfulnesse
of
our
loue
,
anger
,
ioy
.
NOw
to
come
to
the
deceit
of
some
particular
affections
.
And
first
to
begin
with
loue
.
Speciall
.
1
The
deceit
of
the
affection
of
loue
is
,
when
we
1.
Loue
.
The
deceit
.
thinke
we
loue
mens
persons
,
as
they
are
gods
creatures
in
Adam
,
&
his
new
creatures
in
Christ
;
when
yet
indeed
wee
loue
not
their
persons
,
but
their
riches
,
honours
,
reputation
in
the
world
,
and
such
like
adioints
of
their
persons
.
In
louing
of
our selues
,
we
prefer
our
persons
before
our
goods
,
or
ought
els
;
as
the
Diuell
obserued
,
Skinne
for
skinne
,
and
all
that
a
man
hath
,
will
he
giue
for
his
life
.
Now
the
law
is
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
And
so
we
should
loue
him
,
and
not
his
.
But
quite
contrary
is
it
with
many
of
vs
in
the
louing
of
others
.
Wee
prefer
their
purses
,
and
portions
,
before
their
persons
.
Whatsoeuer
wee
may
persuade
our selues
,
the
truth
is
,
that
wee
loue
specially
in
them
these
outward
thinges
,
and
know
them
according
to
the
flesh
.
The
discouery
of
this
deceit
is
in
the
change
The
Discouery
thereof
.
of
estate
.
1
When
riches
are
turned
into
pouerty
,
honour
into
ignominy
;
if
then
we
leaue
our
friend
,
it
is
euident
we
loued
not
his
person
before
.
For
that
is
still
the
same
,
his
piety
,
his
partes
are
the
same
,
that
when
he
was
rich
,
happily
more
.
When
the
corne
is
spent
,
the
rattes
leaue
the
barne
,
and
yet
the
roome
is
the
same
.
It
was
not
then
the
roome
they
loued
.
Here
was
the
triall
of
the
sincerity
of
Iohns
loue
to
our
Sauiour
,
that
hee
forsooke
him
not
on
the
crosse
,
as
his
fellowes
did
.
For
indeede
Christ
was
the
same
on
the
crosse
,
that
in
the
pulpit
,
in
the
temple
,
Christ
suffering
was
the
same
,
that
he
was
working
miracles
.
Thus
was
the
deceitfull
loue
of
many
professours
at
Rome
towards
Paul
discouered
,
in
that
they
stood
not
to
him
when
he
was
conuented
before
Nero
.
Heerein
also
appeared
some
vnsoundnesse
in
Iobs
wife
hir
loue
,
when
she
began
to
loath
him
because
of
his
boyles
,
and
botches
.
If
she
had
loued
his
grace
,
botchy
Iob
and
poore
Iob
was
as
gracious
,
as
haile
Iob
,
and
rich
Iob
.
The
like
may
be
said
of
their
loue
,
who
depending
vppon
him
in
his
flourishing
estate
,
afterward
dispised
him
Iob
.
30.
1.
in
his
fall
.
2
When
also
our
estate
is
changed
from
worse
to
a
better
,
here
also
is
a
discouery
of
deceitfull
loue
.
For
as
in
the
former
change
vnsounde
loue
will
turne
into
hatred
,
so
in
this
into
enuie
.
Here
was
the
discouery
of
Sauls
false
heart
to
Dauid
,
when
,
seeming
to
loue
him
deerely
,
and
intirely
before
,
he
could
not
yet
indure
him
,
when
he
saw
him
grow
greater
then
himselfe
,
and
heard
his
ten
thousands
and
but
his
owne
thousands
.
And
here
was
a
notable
triall
of
the
sincerity
of
Ionathans
loue
to
Dauid
,
when
,
for
all
hee
knew
hee
was
to
be
preferd
to
the
kingdome
,
and
so
the
only
man
to
put
him
by
that
dignity
,
yet
still
hee
continued
constant
in
loue
.
Whereas
,
if
he
had
loued
him
only
for
outwarde
respects
,
as
because
of
the
similitude
of
their
dispositions
,
that
he
was
a
man
of
a
Martiall
spirit
,
and
not
chiefly
for
his
piety
,
he
could
not
,
but
,
vpon
this
occasion
,
haue
most
bitterly
hated
him
.
This
must
teach
vs
,
in
louing
others
to
examine
our
owne
heartes
,
what
it
is
we
loue
in
them
;
whether
the
image
of
God
,
or
the
deceiueable
shadowes
of
the
world
.
And
those
that
haue
much
loue
,
and
many
friends
,
must
learne
wisedome
not
to
take
all
for
friends
,
that
pretend
affection
.
And
because
the
heart
of
man
is
thus
deceitfull
in
loue
,
as
in
nothing
more
,
it
must
teach
vs
in
the
multitude
of
greatest
,
and
strongest
friends
to
fly
vnto
God
,
and
to
make
his
loue
our
chiefest
staies
.
His
loue
I
say
,
which
is
without
deceit
,
without
repentance
,
without
the
least
shadow
of
turning
.
For
whom
he
once
loues
,
he
loues
to
the
end
.
Mans
lous
is
often
deceitfull
,
that
we
may
iustly
complaine
with
Iob
,
My
friendes
Ioh
.
13.
1.
haue
deceiued
me
as
a
brooke
,
and
with
the
Church
in
the
Lamentations
,
My
louers
stand
farre
off
from
mee
,
Iob
.
6.
15.
Lament
.
1.
2.
and
with
Paul
,
All
haue
forsooke
mee
.
Leane
not
then
on
this
broken
staffe
.
Secure
not
thy selfe
no
not
2.
Tim
.
4.
16.
in
the
fauour
of
Princes
.
Trust
not
in
them
,
sayth
Psal
.
146.
4.
the
Psalmist
,
because
they
are
mortall
,
and
their
breath
is
in
their
nostrils
.
Much
more
then
may
I
say
,
trust
not
in
their
loue
,
because
their
loue
is
mortall
,
and
may
quickly
turne
into
mortall
hatred
.
Their
loue
may
die
before
themselues
,
they
may
suruiue
their
loue
,
breathing
out
their
loue
,
before
their
breath
▪
So
much
for
loue
.
2
Affection
is
Anger
,
and
hatred
,
an
inueterate
2.
Anger
.
The
deceite
.
anger
.
The
deceit
is
,
when
we
thinke
we
hate
mens
sinnes
,
when
indeede
it
is
their
persons
,
and
that
wee
are
angrie
for
sinne
against
God
,
when
indeed
it
is
for
some
iniurie
done
to
our selues
.
For
so
it
is
,
that
gods
cause
,
and
our
owne
often
meete
together
.
And
wherein
we
are
wronged
,
therein
also
is
God
.
Now
hence
,
by
reason
of
this
companie
,
and
concurrence
of
Gods
cause
,
and
our
owne
,
we
are
very
apt
,
and
ready
to
deceiue
our selues
;
thinking
our
anger
is
directed
against
the
dishonour
of
God
,
whereas
,
in
truth
,
it
hath
reference
only
to
that
which
is
but
an
appurtenance
,
and
hang
by
thereto
,
namely
our
owne
offence
.
The
discouery
therefore
of
this
deceit
is
,
The
discoue-thereof
.
1
In
the
partition
of
Gods
cause
,
and
our
owne
.
Let
vs
marke
how
wee
are
affected
,
either
when
God
is
dishonoured
without
our
iniurie
,
or
wee
iniuried
without
any
great
impeachment
of
Gods
honour
.
Now
if
wee
can
be
as
hotte
as
tostes
in
our
owne
priuate
iniuries
,
where
Gods
glory
is
not
called
in
question
,
and
yet
as
cold
as
yce
,
when
most
dishonorable
indignities
are
offered
to
the
Lord
without
any
touch
of
our selues
:
then
it
is
euident
,
that
in
those
cases
,
where
Gods
cause
and
our
own
are
ioyned
together
,
our
anger
was
onely
for
our
owne
,
not
for
Gods
.
When
our
seruants
,
or
children
haue
neglected
their
duty
to
vs
,
there
is
iust
cause
of
anger
.
For
Gods
commandement
is
broken
by
them
.
But
deceiue
not
thy selfe
,
when
vnder
this
pretence
thou
lettest
loose
the
bridle
to
thy
rage
.
For
how
often
hast
thou
thy selfe
fayled
far
more
in
thy
duty
to
God
,
how
often
hast
thou
seen
thy
children
,
and
seruants
dishonour
the
name
of
the
Lord
many
waies
,
and
yet
wast
neuer
halfe
so
angry
?
Here
was
the
triall
of
Moses
his
anger
.
When
the
people
murmured
,
&
when
Korah
rebelled
against
him
,
here
was
iust
cause
of
anger
.
But
here
Gods
cause
,
and
his
owne
were
coupled
.
Let
vs
therfore
marke
Moses
his
behauiour
,
when
they
were
singled
.
Num
.
12.
Aaron
,
and
Miriam
offer
him
a
priuate
iniury
.
It
is
sayd
his
meeknesse
was
such
that
he
gaue
them
not
a
word
.
Againe
Exod
.
32.
the
people
had
fallen
to
idolatry
,
and
had
made
a
calfe
,
and
Aaron
had
his
hand
therein
.
Here
gods
quarrell
was
seuered
from
his
owne
.
And
how
caries
he
himselfe
here
.
He
spares
neither
Aaron
,
nor
the
people
,
but
in
a
godly
fitte
of
zeale
takes
on
,
breakes
the
two
tables
in
pieces
&c.
A
meeke
lambe
in
his
owne
iniury
:
A
fierce
Lion
in
Gods
.
Here
was
pure
anger
,
free
from
guile
,
and
gall
.
2
If
our
anger
be
properly
against
sinne
,
then
it
will
keepe
vs
from
sinning
grosly
in
being
angry
.
For
what
likelihood
is
there
,
that
he
is
truly
angry
against
sinne
,
that
commits
a
greater
sinne
in
his
anger
,
then
the
sinne
whereat
hee
is
angry
?
Thus
many
are
angry
for
small
offences
,
which
indeede
are
sinnes
also
against
God
:
but
in
their
anger
they
are
so
distempered
,
that
they
breake
out
into
cursing
,
raging
,
rayling
&c.
which
are
farre
greater
sinnes
,
then
that
wherewith
they
are
discontent
.
Here
was
Dauids
anger
against
Nabal
discouered
to
be
faulty
.
He
might
happily
persuade
him selfe
he
had
cause
to
be
offended
.
For
Nabals
churlish
vnthankefulnesse
was
odious
to
God
.
Yet
that
was
not
it
which
angred
Dauid
.
For
then
how
came
it
to
passe
that
his
anger
prouoked
him
to
sweare
,
to
conceiue
a
bloudy
purpose
of
murther
?
Grace
begets
not
sinne
,
but
holdes
backe
from
sin
.
Grace
is
neuer
a
paire
of
bellowes
to
blow
vp
in
vs
the
fire
of
corruption
;
so
as
is
often
our
anger
.
And
therfore
our
anger
then
is
not
of
grace
,
but
of
corruption
.
3
Holy
anger
,
that
is
conceiued
against
sinne
,
doth
not
any
thing
vnfit
vs
for
duties
,
wee
owe
either
God
,
or
man
,
no
not
that
man
,
with
whom
we
are
angry
.
As
Moses
was
angry
with
the
Israelites
,
and
chode
them
sharpely
,
yet
withall
prayed
for
them
hartily
.
As
when
our
children
through
their
owne
fault
haue
gotte
some
sickenesse
,
for
all
our
angry
speaches
,
wee
goe
to
the
Physition
for
them
.
Christ
,
when
he
was
angrie
with
the
Pharises
,
at
the
same
time
mourned
for
their
sinne
.
Ionathan
was
angry
with
his
father
for
vowing
Dauids
Mar.
3.
5.
death
:
yet
his
anger
made
him
speake
nothing
vnbeseeming
the
duty
,
either
of
a
sonne
to
his
father
,
or
of
a
subiect
to
his
souereigne
.
Anger
against
sinne
is
alwayes
ioyned
with
loue
of
the
sinner
.
Sincere
anger
is
a
louing
anger
,
a
deuout
anger
.
It
fittes
a
man
for
the
duties
of
loue
to
men
,
of
deuotion
to
God
.
This
anger
is
a
whetstone
to
praier
,
and
by
helpe
of
it
,
thou
shalt
pray
better
then
before
.
If
then
thine
anger
so
disguise
thee
,
and
put
thee
out
of
frame
,
that
thou
canst
not
tell
,
either
how
to
pray
to
God
,
or
looke
,
or
speake
louingly
to
man
,
not
only
the
person
angring
thee
,
but
scarse
any
other
,
it
is
a
conuiction
of
the
deceitfulnesse
of
thy
anger
.
3
Affection
is
ioy
.
In
the
which
there
is
a
double
3
Ioye
.
The
deceit
2.
1.
Deceit
.
deceit
.
1
When
we
thinke
we
reioice
in
gods
outward
benefites
,
only
as
pledgees
of
his
loue
,
when
indeede
wee
reioyce
more
in
the
benefites
themselues
,
then
in
the
benefactour
.
The
discouery
is
1
By
our
drouping
,
and
deiection
Discouery
.
vnder
the
crosse
.
If
it
had
been
Gods
fauor
only
wee
had
reioyced-in
in
our
prosperity
,
why
then
is
the
copy
of
our
countenance
changed
?
for
Gods
fauour
is
still
the
same
to
his
in
affliction
,
which
in
prosperity
,
haply
greater
.
2
By
the
effect
of
our
ioy
,
which
is
the
sadding
,
and
grieuing
of
Gods
spirit
.
Whence
ariseth
a
heauie
lumpishnes
,
and
vnwillingnes
to
Gods
seruice
.
2
Deceit
is
,
when
we
thinke
wee
reioyce
in
the
2.
Deceit
.
graces
of
Gods
spirit
in
our
brethren
,
for
themselues
,
when
we
reioyce
in
them
,
only
as
they
are
some
way
beneficiall
to
our selues
;
as
in
the
matter
of
liberality
.
Here
the
triall
is
,
to
marke
whether
Discouery
.
wee
reioyce
as
much
in
other
graces
,
which
are
not
so
profitable
to
vs
,
or
in
the
same
graces
,
when
it
falles
out
that
they
are
profitable
to
others
,
not
to
our selues
.
Excellently
Paul
to
Philemon
.
Wee
haue
Phil
.
7.
great
ioy
in
thy
loue
.
For
by
thee
Brother
(
not
my
,
but
)
the
Saints
bowels
are
refreshed
.
Many
reioyce
only
in
that
loue
which
refresheth
their
owne
bowels
.
Which
is
indeede
to
reioyce
rather
in
their
owne
profit
,
then
in
the
grace
of
God
it selfe
.
For
that
loue
which
refresheth
other
Saints
bowels
,
and
not
mine
,
is
loue
,
as
well
as
that
,
which
refresheth
mine
.
If
I
reioyce
in
loue
,
because
it
is
loue
,
because
it
is
grace
,
I
shall
reioyce
as
well
in
the
one
,
as
in
the
other
.
Yea
and
when
this
grace
is
beneficiall
to
vs
,
rather
yet
in
his
benefit
whose
it
is
,
because
of
the
fruite
furthering
his
owne
reckning
,
shall
we
Phil
.
4.
17.
reioyce
,
then
in
our
owne
.
CHAP.
XXV
.
Of
the
deceitfulnesse
of
our
sorrow
,
desire
,
and
confidence
.
IV
AFfection
is
sorrow
.
Where
there
is
a
twofold
4.
Sorrow
.
Deceit
.
2.
deceit
.
1.
When
wordly
sorrow
shroudes
it selfe
vnder
the
countenance
of
godlie
,
vexation
,
of
humiliation
.
Come
to
many
in
their
afflictions
,
and
reproue
them
for
their
carnall
sorrow
,
and
their
answer
is
ready
,
when
Gods
hand
is
gonne
out
against
vs
for
our
sins
should
we
not
be
humbled
?
yes
,
for
your
sinne
.
But
loe
the
deceitfulnesse
of
your
heart
.
It
is
the
punishment
that
grieues
you
,
not
the
sinne
,
the
Surgions
playster
,
not
thine
owne
sore
.
You
grieue
not
at
the
punishment
,
because
of
the
sinne
deseruing
it
:
but
at
the
sinne
,
bccause
of
the
punishment
following
it
.
The
discouery
of
this
deceit
,
is
Discouery
.
1
When
,
vpon
the
ceasing
of
the
punishment
,
wee
are
cheered
presently
,
though
still
both
the
guilt
,
and
filth
of
our
sinne
sticke
in
our
conscience
.
Like
as
the
foolish
boy
is
glad
,
when
the
smarting
plaister
is
off
,
though
his
sore
still
remaine
vnhealed
.
Whereas
,
if
it
were
the
sin
that
grieued
vs
,
our
griefe
,
together
with
our
sinne
,
should
outlast
the
punishment
.
But
if
once
we
haue
any
ease
of
our
punishment
,
wee
giue
ouer
our
sorrowing
forthwith
.
Which
shewes
that
,
with
those
Iewes
,
we
mourne
only
for
our
corne
and
oile
&c.
Hos
.
7.
14.
2.
Discouery
is
by
the
property
of
godly
sorrow
,
which
is
to
make
a
man
fresh
,
and
nimble
in
his
spirits
for
prayer
,
and
other
good
duties
.
Whereas
worldly
sorrow
lies
heauy
like
lead
vpon
a
mans
heart
,
and
will
make
a
man
sleepe
sooner
,
then
pray
;
as
in
Ionas
sleeping
in
the
middest
of
a
terrible
tempest
,
which
droue
euen
the
prophane
mariners
to
prayer
;
and
in
the
disciples
,
who
,
being
possessed
with
wordly
sorrow
,
were
neither
able
to
watch
one
houre
with
Christ
in
prayer
,
nor
fitte
to
heare
that
doctrine
,
which
Christ
otherwise
was
ready
to
haue
taught
them
.
For
so
our
Sauiour
told
them
.
I
haue
many
things
to
say
vnto
you
:
but
Ioh
.
16.
12.
you
are
not
able
to
beare
them
;
namely
,
because
their
spirits
were
dulled
,
and
deaded
with
wordly
sorrow
.
Which
,
euen
in
this
sense
also
,
may
be
said
to
cause
death
;
though
yet
the
opposition
of
life
,
2.
Cor
.
7.
10.
which
the
Apostle
maketh
in
that
place
2.
Cor
.
7.
seeme
to
restraine
the
sense
to
spirituall
death
.
But
it
is
true
that
worldly
sorrow
causeth
euen
this
naturall
death
.
Whereas
godly
sorrowe
procures
a
good
conscience
,
which
is
the
very
health
of
the
bones
,
a
continuall
feast
.
Euen
in
the
very
acte
of
mourning
is
a
mans
heart
light
,
and
cheerefull
.
If
then
wee
finde
our
senses
quickened
,
our
spirits
reuiued
by
our
sorrow
,
so
that
we
feele
it
to
giue
winges
to
our
prayers
,
which
before
lay
groueling
on
the
ground
,
then
haue
wee
an
argument
it
is
sound
,
and
good
.
For
godly
sorrowe
is
alwaies
mixed
with
,
nay
indeed
proceedes
from
faith
,
which
,
in
the
apprehension
of
mercy
,
yeeldes
matter
of
ioy
,
to
delay
the
bitternesse
of
our
teares
.
But
if
we
haue
no
heartes
to
pray
,
if
our
sorrow
make
vs
spiritually
,
both
dumbe
,
that
we
cannot
speake
to
God
,
and
deafe
,
that
we
cannot
,
with
those
Israelites
,
heare
God
speaking
to
vs
;
then
haue
wee
Exod
.
6.
9.
cause
to
suspect
our
sorrow
,
as
vnsound
,
and
deceitfull
.
2
Deceit
of
our
sorrow
,
when
our
owne
priuate
sorrow
is
couered
with
the
title
of
sorrow
for
Do
not
many
mourne
in
the
aduersity
of
the
Gospell
,
because
they
mourne
for
their
owne
aduersity
?
oh
great
corruption
of
our
heartes
!
ô
bottomlesse
pit
of
hypocrisie
!
Greenh
.
in
Psal
.
119.
ver
.
139.
Discouery
.
the
publique
euils
of
the
Church
,
where
wee
liue
.
Vsually
it
falleth
out
,
that
euery
one
of
vs
in
particular
are
interested
in
the
publike
calamities
of
the
state
,
where
we
liue
,
and
so
are
pinched
with
the
sense
of
their
smart
.
Hence
many
deceitfully
imagine
,
they
are
grieued
for
the
publike
euils
,
when
indeede
it
is
no
otherwise
for
the
publike
,
then
as
they
touch
them
in
particular
.
Here
the
discouery
is
.
1
In
the
separation
of
our
owne
cause
from
the
Churches
.
As
when
,
it
going
ill
with
the
Church
,
it
goes
well
with
vs
in
particular
.
If
then
wee
can
distast
our
owne
priuate
felicities
,
and
call
them
Icabods
,
as
that
good
woman
did
her
sonne
when
the
arke
was
captiued
,
if
then
we
are
as
pensiue
,
as
1.
Sam
.
4.
21.
if
we
our selues
in
our
owne
persons
susteyned
that
which
the
Church
doth
▪
then
it
is
an
argument
our
griefe
is
sincere
.
As
in
Nehemiah
,
whom
his
owne
ease
,
and
great
grace
,
and
authority
in
the
Kings
Court
could
nothing
cheere
,
or
comfort
,
in
the
common
calamities
of
the
Church
of
God
.
2
When
besides
the
common
euils
of
the
Church
:
we
suffer
some
personall
afflictions
,
that
concerne
vs
solely
.
If
our
griefe
bee
truely
for
the
Churches
euils
,
then
,
in
this
case
,
the
sense
of
griefe
for
the
publike
euils
will
blunt
the
edge
of
our
priuate
sorrow
.
As
in
two
diseases
of
the
body
the
stone
,
and
the
goute
,
when
they
meete
together
,
the
griefe
of
the
stone
,
because
it
is
the
greater
,
doth
take
away
all
sense
of
the
goute
,
because
it
is
the
lesse
:
so
here
in
a
godly
minde
the
griefe
for
our
owne
priuate
is
drowned
in
the
greater
griefe
for
the
Churches
publike
distresses
.
But
if
it
be
quite
contrary
with
vs
,
that
we
cannot
feele
the
churches
misery
,
wee
are
so
affected
with
the
sense
of
our
owne
,
this
is
more
then
a
presumption
,
that
when
the
Churches
afflictions
were
our
owne
,
we
mourned
then
for
them
,
only
as
our
owne
,
and
not
as
the
Churches
;
making
the
name
of
the
Church
only
a
vizour
,
and
imitating
Polus
,
that
,
vnder
the
representation
of
an
anothers
griefe
,
truely
,
and
heartily
lamented
the
death
of
his
owne
sonne
.
5
Affection
is
Desire
.
In
the
which
also
a
double
5.
Desire
.
Deceit
,
2.
deceit
.
1
When
our
vnnaturall
desires
are
cloaked
with
the
name
of
naturall
.
Though
mens
desires
are
infinite
,
and
insatiable
,
yet
for
all
this
vsually
they
deceiue
themselues
with
this
,
that
they
desire
only
a
competency
,
neither
pouerty
,
nor
riches
,
but
only
Agurs
conuenient
portion
.
Now
competencie
is
that
,
which
will
not
onely
serue
nature
,
but
that
also
which
is
fitte
for
our
estate
,
and
calling
.
And
so
that
which
is
but
competent
for
one
estate
and
calling
,
as
say
a
Magistrate
,
is
superfluity
for
another
,
as
say
a
priuate
man
.
Well
then
,
let
vs
see
whether
it
be
so
vsually
with
our
desires
,
as
they
pretend
,
that
they
confine
themselues
within
the
boundes
of
mediocrity
,
and
competency
.
The
Discouery
.
triall
wil
be
this
,
if
,
when
they
haue
that
which
is
competent
,
they
then
rest
contented
.
For
there
are
three
desires
.
The
desire
of
nature
,
of
grace
,
of
corruption
.
Nature
will
be
content
with
little
:
grace
with
lesse
:
but
corruption
is
insatiable
.
If
then
there
be
no
ho
with
our
desires
,
but
when
they
haue
got
that
,
which
themselues
,
at
first
,
would
sette
downe
as
a
matter
of
competency
,
yet
they
still
are
like
the
crauing
horse-leaches
,
that
cry
Giue
,
giue
,
it
is
an
argument
Desideria
naturalia
finita
sunt
:
ex
falsa
opinione
nas●entia
vbi
d●sinane
non
habent
.
Nullus
n
.
terminus
falso
est
.
Sen.
it
is
the
desire
of
corruption
,
not
of
nature
,
not
of
grace
.
Naturall
thirst
is
discerned
from
aguish
by
this
,
that
the
naturall
will
be
quenched
with
a
draught
,
but
the
other
is
further
prouoked
by
drinking
.
So
,
when
men
shall
say
,
I
desire
only
a
sufficiency
,
if
I
had
but
so
much
,
I
should
be
well
apaid
then
,
and
yet
,
when
they
haue
that
,
couet
more
greedily
then
euer
before
,
this
is
an
ague
,
a
dropsie
,
a
disease
:
noe
naturall
,
noe
kindly
thirst
.
But
here
this
deceite
of
our
desires
is
so
much
the
harder
to
be
discouered
,
in
that
it
is
not
so
easie
to
define
in
euery
thing
that
which
is
competent
.
And
so
vnder
the
couer
of
competency
we
quickly
fall
into
the
snare
of
pleasure
,
and
excesse
.
This
S.
Austen
excellently
describes
in
the
desire
of
meates
and
drinkes
,
and
by
like
proportion
we
may
apply
it
to
the
desire
of
any
other
thing
.
While
,
saith
he
,
Sub
vel
mine
necessitatis
incidi
in
laqueot
voluptatu
.
Bernard
.
Confess
.
10.
31.
Sed
dum
ad
quieetem
satictatis
ex
iudigentiae
molestia
transeo
,
in
ipso
transitu
mihi
insidiatur
laqueus
concupiscentiae
.
Et
saepe
incertum
vtrum
adhuc
necessaria
corporis
cura
subsidium
petat
,
an
voluptuaria
cupiditatis
fallacia
ministerium
suppetat
.
Ad
hoc
incertum
hilarescit
insoelix
anima
,
&c.
Vt
obtentu
salutis
obumbret
negotium
voluptatis
.
feeling
the
trouble
of
want
,
I
make
towards
the
quiet
of
fulnesse
,
in
the
very
passage
from
the
one
to
the
other
,
there
lies
in
waite
for
mee
the
snare
of
concupiscence
.
And
whereas
our
health
is
the
cause
of
our
eating
and
drinking
,
here
a
certaine
dangerous
pleasure
ioynes
it selfe
as
a
handmaide
,
and
yet
for
the
most
part
labours
to
goe
before
,
that
it
may
seeme
to
be
donne
for
her
sake
whether
I
say
I
do
,
or
would
do
for
my
healths
sake
.
But
there
is
not
the
same
measure
of
both
.
For
that
which
is
enough
for
health
,
is
to
little
for
delight
.
And
it
is
often
vncertaine
whether
the
need
of
my
body
craue
more
,
or
the
voluptuous
deceit
of
my
appetite
.
At
this
vncerteinty
my
vnhappy
soule
reioyceth
,
as
at
the
matter
of
her
excuse
,
and
defence
,
being
glad
that
it
doth
not
appeare
what
is
sufficient
for
health
,
that
so
vnder
the
pretence
of
health
shee
may
shadowe
her
intemperancy
.
2
Deceit
is
,
when
our
carnall
and
worldly
desires
are
accounted
of
vs
as
spirituall
.
This
deceit
falleth
out
in
this
case
,
when
,
in
one
and
the
selfe
same
thing
which
we
desire
,
there
is
matter
fitte
to
giue
contentment
to
both
these
desires
.
As
in
Simon
Magus
his
desire
of
the
giftes
Apostolicall
,
besides
the
excellency
of
the
giftes
themselues
,
fitte
matter
for
a
holy
desire
,
there
was
also
profit
,
and
Act.
8.
19.
21.
glory
that
might
insue
,
fitte
matter
to
prouoke
the
carnall
desire
.
Simon
would
seeme
to
be
deuoute
and
holy
,
and
to
desire
the
giftes
for
themselues
,
for
that
worthy
rekoning
he
had
of
them
.
But
Peter
smelt
out
the
close
deceit
that
lurked
in
his
heart
,
and
saw
that
it
was
a
fleshly
desire
looking
toward
lucre
.
So
the
Apostle
saith
,
He
that
desireth
the
office
1.
Tim
.
3.
1.
of
a
Bishop
desireth
a
worthy
worke
.
Yet
that
desire
which
many
haue
of
it
how
deceitfull
is
it
?
The
worke
desired
is
worthy
:
The
desire
therof
in
many
is
most
base
,
and
vnworthy
.
For
though
there
be
fitte
matter
in
this
office
to
kindle
a
holy
,
and
spirituall
desire
,
namely
the
beauty
of
the
office
it selfe
,
Gods
glory
,
and
mans
saluation
shining
in
the
very
face
thereof
:
yet
withall
there
is
some
matter
to
stirre
vp
a
crooked
,
and
couetous
desire
,
namely
the
hope
of
gaine
in
a
fat
benefice
.
Here
a
couetous
Balaam
will
hide
his
base
desire
of
the
reward
of
the
office
,
with
pretence
of
a
spirituall
desire
of
the
office
it selfe
.
Such
is
the
deceit
of
those
that
buy
liuings
vnder
this
pretence
,
that
they
desire
to
exercise
their
giftes
which
otherwise
,
the
iniquity
of
the
times
being
such
,
they
cannot
haue
the
vse
of
.
So
also
in
the
matter
of
marriage
this
deceit
is
very
vsuall
.
The
party
affected
hath
piety
matchable
both
to
person
,
&
portion
,
&
yet
both
these
in
good
measure
too
.
Here
one
,
too
much
wedded
to
the
world
,
or
to
the
flesh
,
will
cloake
his
affection
to
portion
,
or
person
,
with
a
pretence
of
affection
to
piety
;
as
though
that
had
the
preeminence
in
swaying
of
his
desires
.
Where
happely
,
if
the
heart
be
truly
searched
,
the
contrary
will
appeare
.
The
discouery
of
this
deceit
is
when
the
matter
Discouery
.
that
should
satisfie
the
carnall
desire
being
taken
away
,
there
only
remaineth
the
inuiter
,
and
inciter
of
the
spirituall
,
and
holy
.
For
if
then
we
desire
not
as
feruently
as
before
,
we
may
iustly
feare
fraude
in
our
desires
.
Here
cooled
desires
are
crafty
,
decaying
,
deceiuing
,
flinching
,
false
.
6
Affection
is
confidence
.
Where
the
deceit
is
,
to
6
Confidence
.
The
deceit
:
thinke
we
trust
in
God
,
when
indeede
we
trust
only
in
the
meanes
.
The
deceit
is
,
both
when
we
haue
the
meanes
,
and
when
wee
want
them
.
The
deceit
and
discouery
.
of
both
,
is
discouered
by
our
behauiour
towards
God
in
the
presence
of
the
meanes
.
For
if
then
wee
giue
ouer
praying
to
God
,
or
abate
of
our
feruency
in
suing
,
and
seeking
to
him
for
his
helpe
,
wee
may
well
doubt
of
our
confidence
.
For
if
wee
doe
truely
relye
on
God
,
as
on
him
who
is
sufficient
without
meanes
,
and
without
whom
euen
the
most
sufficient
meanes
are
altogether
insufficient
,
why
then
doe
wee
beginne
so
to
secure
our selues
,
and
lay
aside
all
feare
,
when
once
wee
are
fensed
with
the
meanes
?
Againe
hauing
beene
so
confident
and
comfortable
in
the
enioyment
of
the
meanes
,
if
afterward
in
the
time
of
danger
,
when
the
meanes
faile
vs
,
we
loose
this
confidence
and
shewe
our selues
faint
,
and
heartlesse
cowards
,
this
also
is
another
conuiction
of
deceite
in
our
confidence
.
So
both
these
wayes
is
our
confidence
found
out
to
be
deceitfull
,
both
by
excesse
of
spirite
in
peace
,
and
by
want
of
spirite
in
trouble
.
The
like
deceits
might
be
shewed
in
diuers
other
affections
.
But
the
worke
growing
bigger
then
I
thought
it
would
,
I
forbeare
.
So
much
then
shall
suffice
to
haue
spoken
concerning
the
deceitfulnesse
of
the
affections
;
as
also
concerning
the
whole
doctrine
of
the
deceitfulnesse
of
heart
.
CHAP.
XXVI
.
Of
the
greatnesse
of
the
hearts
deceitfulnesse
,
and
of
the
cause
of
her
deceitfulnesse
.
HAuing
thus
spoken
of
the
deceitfulnes
of
mans
heart
,
it
remaineth
that
now
we
should
speak
Illustrations
of
the
hearts
deceitfulnesse
.
1.
The
greatnesse
of
it
.
of
those
three
illustrations
,
which
in
the
beginning
we
noted
the
Prophet
vsed
to
set
it
forth
by
.
The
first
is
,
from
the
greatnesse
of
this
deceitfulnesse
.
It
is
deceitfull
,
saies
the
Prophet
,
aboue
all
things
.
Aboue
all
things
?
what
aboue
Sathan
that
old
serpent
?
The
meaning
is
not
that
our
harts
haue
more
craft
then
Sathan
,
who
is
an
olde
trained
souldiour
,
and
his
crafts-master
in
this
art
,
we
being
but
punies
,
and
as
of
yesterday
vnto
him
,
who
is
of
many
thousand
yeres
standing
:
but
that
that
deceit
which
is
in
our
hearts
,
in
regard
of
vs
,
and
the
dangerous
consequences
thereof
to
vs
,
is
greater
,
then
that
in
Sathan
.
1.
As
to
murther
ones
selfe
is
a
greater
matter
,
then
to
murther
another
,
though
he
doe
not
vse
the
like
cruelty
in
stabbing
,
and
wounding
of
himselfe
,
which
is
oftens
vsed
in
the
killing
of
others
:
So
also
to
deceiue
ones
selfe
(
which
is
also
a
spirituall
kinde
of
murther
)
is
a
greater
deceite
then
to
deceiue
another
.
And
so
in
this
sense
the
deceitfulnesse
of
our
hearts
may
be
said
to
be
aboue
Sathans
,
because
it
deceiueth
it selfe
,
though
Sathan
in
his
deceits
bee
farre
more
cunning
,
and
wilie
.
2.
This
amplifieth
the
deceit
,
when
the
person
deceiuing
is
our
familiar
friend
,
one
in
whome
wee
repose
speciall
confidence
.
See
Psalm
.
55.
12.
13.
So
is
it
heete
.
Sathan
is
nothing
so
neere
vs
,
as
our
owne
hearts
,
that
are
parts
of
our selues
.
Sathan
is
without
vs
,
and
if
we
resist
him
by
faith
,
hee
flieth
from
vs
,
but
our
hearts
are
within
vs
,
and
though
we
resist
neuer
so
much
,
yet
this
deceiuer
still
sticketh
close
vnto
vs.
So
that
Sathan
sometimes
leaues
vs
for
a
season
,
and
wee
are
not
troubled
with
him
,
Luk
.
4.
13.
or
his
deceits
.
But
our
owne
hearts
,
they
neuer
leaue
vs
,
they
dogge
,
and
follow
vs
at
all
times
,
in
all
places
,
vpon
all
occasions
,
still
ready
furnished
with
deceit
to
beguile
vs.
3.
Our
owne
harts
can
deceiue
vs
of
themselues
,
without
Sathan
:
Sathan
cannot
,
without
our
harts
.
And
therfore
,
in
regard
of
vs
,
our
owne
harts
deceitfulnes
is
farre
the
greater
,
as
that
,
which
giueth
Sathan
all
his
aduantage
against
vs.
He
could
not
deceiue
our
Sauiour
,
because
there
was
no
decceit
in
our
Sauiours
heart
.
The
vse
.
This
must
teach
vs
to
account
of
our selues
as
of
our
cheefest
enemies
we
are
to
contend
with
,
in
this
spirituall
conflict
.
The
Apostle
stirres
vp
to
watchfulnesse
,
and
circumspection
,
by
setting
Eph.
6.
12.
before
vs
the
strength
of
the
Diuells
,
as
being
powers
and
principalities
,
farre
stronger
then
flesh
and
bloud
.
But
there
by
flesh
and
bloud
the
Apostle
meaneth
,
not
so
much
the
corruption
as
the
weakenesse
of
our
nature
.
As
if
he
should
haue
said
,
wee
haue
not
onely
to
conflict
with
weake
,
fraile
men
like
our selues
,
that
are
but
flesh
and
bloud
,
but
with
farre
more
powerfull
and
puissant
aduersaries
,
namely
the
Diuels
.
For
the
corruption
of
our
hearts
is
our
greatest
aduersarie
,
this
corrupt
heart
of
ours
is
deceitfull
aboue
all
things
,
euen
Sathan
himselfe
in
some
sort
,
as
we
haue
shewed
.
And
therefore
wee
must
bend
our
forces
against
our selues
as
well
as
against
Sathan
:
yea
the
way
indeede
to
ouercome
Sathan
,
is
first
to
ouercome
our selues
:
and
we
must
Ita
caue
tibi
vt
caueas
teipsum
.
so
take
heede
to
our selues
,
of
other
enemies
,
that
we
must
also
take
heede
of
our selues
,
as
enemies
.
A
thing
worth
the
noting
it
is
,
that
the
incestuous
person
deliuered
vp
to
Sathan
,
did
yet
repent
,
and
1.
Cor
.
5.
5.
2.
Cor
.
2.
6
7.
come
out
of
Sathans
power
.
But
men
once
deliuered
vp
to
themselues
,
the
lusts
and
deceits
of
their
owne
hearts
,
are
branded
out
in
the
Scripture
,
as
men
in
a
most
fearefull
and
desperate
case
.
Therefore
Rom.
1.
24.
Psal
.
81.
12.
Paul
in
his
owne
person
describing
the
spirituall
fight
,
and
the
aduersary
a
Christian
is
specially
to
incounter
with
,
singles
out
the
body
of
sinne
,
this
naughty
flesh
.
I
fight
not
,
saith
the
Apostle
,
as
beating
the
aire
,
and
seeing
no
aduersary
,
but
I
see
my
aduersarie
,
1.
Cor
.
9.
29.
and
strike
at
him
.
And
who
may
this
aduersarie
be
?
Hee
tells
vs
in
the
next
words
;
I
beate
downe
my
body
,
that
is
,
not
this
outward
man
,
but
the
body
of
sinne
,
the
masse
of
corruption
,
both
in
the
soule
,
and
in
the
body
.
The
second
illustration
is
from
the
cause
of
this
deceitfulnesse
,
2.
The
cause
of
it
.
namely
the
wickednesse
of
our
hearts
.
The
heart
,
saith
the
Prophet
is
deceitfull
aboue
all
things
,
and
euill
in
;
this
latter
clause
,
shewing
the
cause
of
that
spoken
in
the
former
.
Heere
two
things
are
to
be
cleered
.
1.
What
this
illnesse
of
the
hart
is
.
2.
How
it
is
a
cause
of
the
harts
deceitfulnesse
.
-
For
the
first
;
The
heart
is
euill
-
1.
Totallie
-
2.
Originallie
.
1.
It
is
totally
euill
,
and
that
two
waies
.
First
,
the
whole
soule
is
in
euill
:
And
secondly
whole
euill
is
in
the
soule
.
1.
The
whole
soule
is
in
euill
,
this
gall
of
bitternesse
hath
imbittered
,
this
leuen
hath
sowred
,
this
leprosie
hath
infected
,
not
this
part
,
or
that
,
but
the
whole
,
and
euery
part
.
Euen
from
the
vnderstanding
,
as
it
were
the
crowne
of
the
head
,
to
the
affections
,
as
it
were
the
soales
of
the
feete
,
there
is
nothing
but
boyles
and
botches
.
Whereof
read
a
most
liuely
description
,
Ezek
.
16.
In
our
vnderstanding
there
is
a
very
sea
of
ignorance
,
vncapable
it
is
of
things
spirituall
,
and
yet
wise
and
witty
in
wickednesse
.
The
conscience
is
full
of
blind
feares
,
terrors
,
and
torments
,
or
else
seared
and
senselesse
.
The
memory
slippery
,
and
waterish
to
receiue
and
retaine
any
good
impressions
,
but
of
a
marble
firmenesse
,
to
hold
fast
that
which
is
euill
.
The
will
pliable
and
obsequious
to
the
Diuell
,
in
his
hands
as
waxe
:
but
stiffe
and
hard
as
clay
in
Gods
.
The
affections
also
are
wholly
disordered
,
peruersly
setting
themselues
vpon
wrong
obiects
:
in
stead
of
bathing
the
sweete
fountaines
of
liuing
waters
,
they
swinishly
lye
tumbling
in
filthy
,
and
miry
puddles
.
If
in
the
eye
there
bee
a
beame
of
wickednesse
,
ô
then
the
great
stack
that
is
in
the
hart
!
And
if
the
tongue
Si
trabes
in
oculo
,
strues
in
corde
.
but
the
instrument
of
the
heart
,
be
such
a
worlde
of
wickednesse
,
an
vnrulie
euill
;
what
then
is
the
hart
?
The
whole
frame
of
our
hearts
is
continually
euill
.
O
the
rout
and
rabble
of
filthy
,
and
impure
thoughts
that
lurke
in
this
dungeon
.
The
temple
it
was
once
of
the
holy
Ghost
:
but
now
,
as
it
fareth
with
many
materiall
temples
,
which
,
as
it
is
reported
through
couetousnesse
of
inclosiers
,
are
become
stables
for
horses
,
so
this
glorious
temple
is
become
a
stinking
stie
,
and
stable
of
vncleane
spirits
,
a
cage
of
vnclean
birds
,
a
den
of
theeues
,
a
receptacle
of
all
manner
of
pollution
.
II
.
All
euill
,
the
whole
body
of
sinne
,
that
is
,
he
seedes
,
and
spawnes
euen
of
the
vilest
corruptions
are
in
the
heart
of
man
.
Naturally
the
best
of
vs
haue
an
inclinablenes
euen
to
the
most
odious
,
and
loathsome
sinnes
.
As
in
that
chaos
at
first
creation
there
were
the
seedes
of
all
the
creatures
,
fire
,
aire
,
water
,
heauen
,
earth
,
so
in
mans
heart
of
all
sins
.
Vpon
which
,
let
but
the
spirit
of
Sathan
moue
,
as
once
the
spirit
of
God
vpon
the
chaos
,
&
with
the
warmth
of
his
temptacions
heat
it
,
and
no
lesse
ougly
monsters
will
proceede
out
of
our
hearts
,
then
did
once
goodly
creatures
out
of
that
chaos
.
Hence
it
was
,
that
those
things
which
Dauid
spake
of
certaine
vile
notorious
wicked
sinners
,
that
their
throat
was
an
open
sepulchre
,
the
gall
of
aspes
was
vnder
their
tongue
,
&c.
are
applied
by
S.
Paul
to
euery
mothers
child
of
vs.
For
there
is
neuer
a
barrell
better
herring
.
But
as
the
holy
prouerbe
is
,
As
in
water
,
fare
answereth
to
Pro
.
27.
19.
face
,
so
doth
the
hart
of
man
to
man
.
The
image
of
our
face
in
the
water
is
no
more
like
our
face
it self
,
then
our
heart
is
like
the
heart
euen
of
the
vilest
monster
,
that
euer
was
.
And
when
wee
see
such
monsters
in
them
,
as
in
looking
glasses
,
wee
may
see
our selues
,
and
the
disposition
of
our
owne
soules
.
And
thus
we
see
how
the
heart
is
totally
euill
.
2.
It
is
also
originally
euill
.
Euill
did
not
begin
first
to
pollute
thy
hand
,
thy
eye
,
thy
eare
,
or
any
of
thy
outward
parts
,
but
it
began
with
thy
hart
to
seat
and
nestle
it selfe
there
,
and
from
thence
to
diffuse
,
and
scatter
it
poyson
into
the
externall
members
.
Out
of
the
heart
,
saith
our
Sauiour
,
come
murthers
,
adulteries
,
thefts
,
blasphemies
,
and
such
like
stuffe
;
euen
Mat
.
15.
19.
as
the
riuers
out
of
the
sea
.
This
is
the
fountaine
,
from
whence
all
the
streames
of
corruption
flowe
,
this
is
the
wombe
,
in
which
all
these
monsters
are
conceiued
,
this
is
the
shell
,
in
which
these
cockatrices
are
hatched
.
Thus
we
see
how
we
are
to
vnderstand
this
doctrine
of
the
hearts
wickednesse
.
The
vse
.
1.
Against
the
Papists
,
that
do
somthing
lessen
this
wickednesse
,
and
will
haue
some
reliques
of
goodnesse
to
remaine
,
some
freedome
of
will
to
apply
it selfe
to
good
.
II
.
To
teach
vs
all
true
humiliation
,
in
the
sight
of
our
owne
naturall
deformity
.
No
outward
ornaments
should
so
lift
vs
vp
,
as
our
inward
filthines
should
take
vs
downe
.
Art
thou
troubled
with
pride
?
J
can
prescribe
thee
no
better
remedy
then
to
looke
vpon
the
face
of
thy
heart
in
the
glasse
of
the
word
.
For
there
thou
shalt
see
thy selfe
such
an
ougly
,
nasty
,
forlorne
,
mishapen
creature
,
that
thou
canst
not
chuse
but
grow
out
of
loue
with
thy selfe
.
It
is
thy
ignorance
that
maketh
thee
so
proud
.
If
thou
knewest
thy selfe
what
thou
wert
,
and
haddest
eies
to
see
this
sinke
▪
hole
,
and
what
a
deale
of
baggage
passeth
daily
through
it
,
thou
wouldest
be
ashamed
of
thy selfe
.
God
is
a
God
of
pure
eies
,
and
cannot
take
any
pleasure
in
euill
:
And
wilt
thou
then
take
any
pleasure
in
thy selfe
being
euill
,
and
nought
but
euill
,
yea
beeing
but
a
very
stinking
dunghill
of
euill
?
Whatsoeuer
thy
outside
may
be
,
be
it
neuer
so
faire
,
thy
inside
is
nought
;
thou
art
but
like
one
of
the
Aegyptian
temples
,
very
glorious
and
beautifull
without
,
but
enter
in
,
and
nothing
to
bee
seene
,
but
a
serpent
,
or
some
such
venemous
creature
.
Such
litters
and
swarmes
are
there
in
our
hearts
of
vaine
,
vile
,
base
,
filthy
,
and
dishonourable
thoughts
,
affections
,
desires
.
Very
thorough-faires
are
they
for
Sathans
impure
suggestions
to
walke
vp
&
downe
in
;
in
regard
of
murtherous
and
malitious
thoughts
,
very
slaughter
houses
;
in
regard
of
vncleane
lusts
very
stewes
and
brothel-houses
;
in
regard
of
the
heat
of
boyling
concupiscence
,
very
hotte
houses
,
and
as
the
Prophet
speaketh
,
like
a
bakers
ouen
.
Shall
any
Hosea
7.
4.
now
bragge
of
his
owne
good
nature
,
or
crake
with
the
Pharisee
,
that
hee
is
not
so
badde
as
other
men
,
he
is
no
extortioner
,
or
oppressor
,
&c.
Yes
,
thou
blind
and
boasting
Pharisee
,
thou
hast
the
seedes
of
extortion
,
and
oppression
in
thee
,
yea
,
and
of
all
other
sinnes
besides
.
And
these
would
breake
forth
in
thee
,
did
not
God
by
his
wise
and
powerfull
prouidence
restraine
thy
corruption
.
By
nature
,
the
best
,
the
mildest
,
and
meekest
man
is
a
very
tiger
and
Lion
.
And
wouldest
thou
account
that
Lion
to
be
of
a
better
nature
,
then
his
fellowes
,
who
therefore
does
no
hurt
as
they
doe
,
because
hee
is
not
loose
as
they
are
,
but
chained
vp
?
Where
Gods
renewing
grace
hath
not
changed
our
nature
,
it
is
onely
the
powerfull
restraint
of
his
prouidence
,
which
keepeth
men
from
the
very
outrage
of
villany
.
Shall
we
then
be
proud
,
because
wee
are
free
from
those
offences
,
into
which
others
breake
forth
,
and
thinke
wee
are
made
of
some
better
mould
?
nay
our
nature
is
as
vntoward
,
and
as
deeply
poysoned
with
rebellion
as
theirs
.
Therefore
rather
should
we
be
humbled
in
seeing
them
.
For
,
as
was
shewed
,
in
them
wee
may
see
our selues
what
we
are
.
Peraduenture
thou
hast
some
good
parts
of
wit
,
memory
,
&c.
to
commend
thee
.
Yet
for
all
these
,
thy
heart
is
euill
,
yea
,
without
a
spirituall
change
,
so
much
the
worse
,
by
how
much
these
parts
are
the
better
.
Euen
as
the
more
fruitfull
the
soyle
is
,
so
much
the
more
will
it
abound
with
thistles
,
vnlesse
it
be
tilled
.
And
the
Lord
knoweth
1
Cor
.
3.
20
expounded
.
the
thoughts
of
the
wise
,
[
that
is
,
such
as
excell
in
in
natural
gifts
,
that
are
the
choysest
and
most
picked
men
;
euen
the
very
flowre
of
the
rest
]
that
they
are
vaine
.
III
.
Heere
parents
,
and
al
they
who
stand
charged
with
the
education
of
youth
,
must
remember
their
dutie
.
The
heart
of
man
in
generall
,
the
heart
of
all
mankinde
,
is
strangely
,
and
strongly
wicked
.
Euen
in
the
heart
of
a
young
childe
,
as
Salomon
saies
,
Pro
.
22.
15.
there
is
a
bundell
,
and
packe
of
folly
laid
vp
.
And
as
Moses
saies
,
the
thoughts
of
mans
heart
are
euill
euen
Gen
9.
21
from
his
childhood
.
This
corruption
then
of
nature
must
be
subdued
betimes
,
else
it
will
grow
to
that
head
,
that
it
will
be
incurable
.
Looke
what
skill
,
&
dexterity
is
required
to
tame
a
wild
beast
,
which
had
need
bee
gone
about
very
earely
,
whiles
it
is
but
a
little
whelpe
,
the
same
,
nay
far
greater
is
required
to
tame
and
meeken
this
wild
,
this
woluish
,
and
lionish
nature
of
ours
,
that
it
may
become
tractable
to
Gods
hand
.
IV
.
This
serues
to
take
away
the
excuse
which
is
so
rife
in
the
mouthes
of
many
,
that
when
they
swear
speake
vainely
or
do
otherwise
amisse
,
yet
they
haue
as
good
hearts
as
the
best
.
What
is
the
reason
then
they
haue
so
bad
tongues
?
Out
of
the
aboundance
of
the
heart
the
mouth
speaketh
.
When
I
see
the
smoake
comming
out
at
the
top
of
the
chimney
,
sure
I
am
there
is
some
fire
on
the
hearth
.
When
the
flouds
of
corruption
come
gushing
out
at
thy
eies
,
ears
,
hands
,
mouth
,
there
must
needes
be
a
fountaine
within
in
thy
heart
.
For
it
is
the
heart
that
is
originally
euill
.
And
therefore
excellently
Salomon
,
hauing
described
the
wickednesse
of
some
mens
eies
,
mouthes
,
feete
,
hands
,
at
last
,
giuing
the
reason
thereof
,
saies
,
Lewd
things
are
in
his
heart
.
And
in
another
place
,
hauing
said
,
the
thoughts
of
the
wicked
are
abhomination
Pro
.
6.
12.
13.
14
Pro
.
15.
26.
to
the
Lord
;
he
addeth
by
way
of
opposition
but
the
wordes
of
the
pure
are
pleasant
.
The
opposition
seemed
rather
to
require
that
he
should
haue
saide
,
But
the
thoughts
.
But
by
this
kind
of
opposition
Salomon
would
teach
,
that
the
wordes
of
our
mouthes
are
according
to
the
thoughts
of
our
hearts
.
And
therefore
it
is
idle
to
talke
of
a
clean
hart
,
when
thou
hast
a
foule
mouth
.
V.
This
teacheth
vs
a
right
method
in
the
practise
of
repentance
.
That
must
first
bee
reformed
,
which
was
first
deformed
.
Now
as
we
haue
shewed
the
heart
is
originally
euill
,
that
is
,
the
treasury
and
store-house
of
wickednesse
.
Therefore
the
first
thing
in
repentance
,
must
be
the
rinsing
and
cleansing
of
the
heart
.
If
sinne
had
begunne
in
thy
outward
man
,
then
should
thy
reformation
also
.
But
Eues
heart
was
poysoned
before
her
eye
.
And
therefore
I
do
not
so
well
like
their
aduise
,
that
wish
men
in
repentance
to
beginne
with
outward
abstinence
from
sinne
,
as
the
easier
,
and
so
by
degrees
to
come
to
the
inward
mortification
of
it
.
Hee
were
an
vnskilfull
Physition
,
that
when
the
headach
is
caused
by
the
distemperature
of
the
stomack
,
would
apply
outward
remedies
to
the
head
,
before
hee
had
purged
the
stomacke
,
where
lies
the
matter
that
feedes
the
disease
.
The
heart
as
our
Sauiour
teacheth
,
is
an
euill
treasurie
,
surcharged
with
the
superfluities
of
al
wickednesse
,
and
hence
flowes
corruption
,
and
hath
a
continuall
eruption
in
the
outward
man
.
So
that
it
is
impossible
,
the
outward
man
,
or
actions
thereof
should
bee
reformed
,
as
long
as
the
heart
remaines
vnpurged
.
Things
in
themselues
good
,
comming
yet
from
an
vncleane
heart
,
are
naught
.
Therefore
Salomon
excellently
saies
,
that
not
onely
the
pride
of
Pro
.
21.
4.
opened
.
wicked
mens
eies
,
and
hearts
,
but
euen
their
very
plowing
,
that
is
,
whatsoeuer
they
do
in
things
lawful
as
eating
,
drinking
,
sleeping
,
yea
in
the
seruice
of
God
,
is
sinne
.
Listen
we
then
rather
to
the
Prophets
counsell
,
O
Ierusalem
wash
thine
heart
,
and
to
the
Apostles
,
Cleanse
your
harts
you
sinners
.
Let
none
think
Ier
.
4.
14.
Iames
.
4.
they
are
reformed
enough
when
they
haue
brought
their
outward
man
to
some
ciuill
conformitie
,
their
hearts
yet
inwardly
swelling
againe
,
til
they
are
ready
to
burst
with
aboundance
of
euill
,
and
noysome
lusts
.
No
,
the
heart
,
as
it
is
the
fountaine
of
this
naturall
life
,
and
as
at
first
it
was
the
fountaine
o●
a
sinfull
life
:
so
also
must
it
be
the
fountaine
of
a
spirituall
life
;
that
as
in
the
motion
of
the
primum
mobile
in
the
heauens
,
all
the
inferiour
spheres
are
mooued
together
with
it
:
so
heere
the
heart
being
spiritually
moued
by
the
holy
Ghost
,
in
the
worke
of
conuersion
,
al
our
outward
parts
may
moue
together
with
it
;
euery
one
of
them
receiuing
from
it
,
as
from
a
good
tresury
,
their
seuerall
portions
of
goodnes
,
Mat
.
12.
Pro
.
4.
So
much
for
the
first
point
,
what
this
wickednesse
is
.
The
second
is
,
that
this
wickednesse
of
the
heart
is
the
cause
of
this
deceitfulnesse
:
which
is
the
meaning
of
the
Prophets
coniunction
of
wickednesse
with
deceitfulnesse
,
in
this
place
.
For
this
propertie
of
deceitfulnesse
is
by
the
Apostle
giuen
to
sinne
:
and
so
our
hearts
come
to
be
deceitfull
,
as
they
are
Heb
.
3.
13.
defiled
with
sinne
.
For
sinne
blinds
the
minde
,
and
and
so
makes
it
easie
to
be
deceiued
,
and
to
mistake
.
We
see
how
easily
blinde
Isaack
mistooke
the
younger
sonne
,
for
the
elder
.
As
easily
are
our
blind
harts
deceiued
,
mistaking
the
motions
of
the
flesh
for
the
spirit
,
suggestions
of
Sathan
for
the
voice
of
the
holy
Ghost
,
pretences
and
colours
of
zeale
,
for
true
,
&
naturall
zeale
,
&c.
Thereafter
therefore
as
sinne
is
more
or
lesse
in
the
heart
,
so
is
deceit
.
The
most
godly
men
,
by
reason
they
are
not
wholly
free
from
sinne
,
haue
also
experience
of
this
deceitfulnesse
.
But
the
deceitfulnesse
of
wicked
mens
hearts
is
farre
greater
,
by
reason
that
sinne
in
them
is
farre
greater
euen
in
his
full
strength
,
and
vigor
:
but
in
the
godly
sinne
is
as
it
were
wounded
in
the
head
,
and
crazed
in
the
braine
,
and
so
lesse
able
to
deceiue
.
The
scripture
calls
sinne
in
the
godly
the
old
man
.
Now
olde
men
that
are
ready
to
dote
for
age
are
twice
children
,
and
haue
no
great
store
of
craft
.
This
must
teach
vs
,
as
we
desire
in
the
profession
of
religion
,
not
to
be
deceiued
by
our
owne
hearts
,
so
to
purge
,
to
rinse
,
and
renew
them
daily
by
repentance
,
not
suffering
the
least
sinne
to
bee
harboured
there
.
For
if
we
haue
an
euill
heart
,
affecting
and
nourishing
but
any
one
sinne
,
this
heart
will
deceiue
vs
in
the
end
,
whatsoeuer
be
our
profession
of
religion
.
Iudas
may
be
an
example
to
vs.
His
hart
was
an
euill
hart
,
a
couetous
hart
,
euen
in
the
greatest
heat
of
his
following
Christ
,
and
preaching
the
worde
.
Therefore
also
it
proued
a
deceitfull
hart
,
and
at
last
betrayed
him
into
the
hands
of
that
fearefull
sin
of
betraying
his
Master
.
Neither
is
there
any
other
reason
why
those
forward
,
and
feruent
ones
in
the
parable
of
the
stony
ground
fall
away
,
but
the
want
of
a
good
and
honest
heart
,
which
onely
they
that
are
figured
by
the
last
kind
of
ground
,
haue
.
For
as
an
honest
man
will
not
deceiue
another
,
with
whom
,
so
neither
wil
an
honest
hart
deceiue
the
man
himselfe
,
in
whom
it
is
.
This
was
the
reason
that
Pharaoh
,
and
other
their
fits
of
godlinesse
did
not
last
,
because
there
was
no
true
change
of
their
naughty
,
and
corrupt
hearts
.
Remember
wee
then
the
Apostles
warning
,
Take
heede
least
there
bee
in
you
an
euill
Heb
,
3
,
12.
heart
to
depart
away
from
the
liuing
God
.
Where
there
is
an
vnsound
heart
,
there
will
be
Apostacie
in
the
end
,
whatsoeuer
showes
be
made
.
For
an
euil
hart
is
alwaies
a
deceitfull
heart
.
Again
this
must
further
teach
vs
not
to
trust
them
in
whom
wee
doe
discerne
an
euil
and
vnsound
hart
,
let
their
outward
shows
be
neuer
so
glorious
.
For
an
euill
heart
will
deceiue
the
man
himselfe
in
whome
it
is
,
much
more
will
it
deceiue
others
.
How
now
can
any
man
safely
repose
any
confidence
in
an
vnregenerate
friend
,
or
seruant
,
whose
hearts
are
euill
,
and
vnrenewed
,
though
otherwise
neuer
so
ciuilly
honest
?
What
assurance
can
I
haue
of
him
,
that
hath
none
of
himselfe
?
Or
how
should
I
thinke
hee
will
not
deceiue
me
,
who
in
the
end
must
needes
deceiue
himselfe
?
CHAP.
XXVII
.
Of
the
vnsearchablenes
of
the
heart
,
and
of
sixe
notes
to
discouer
it
by
.
OF
the
two
former
illustrations
of
the
hearts
deceitfulnesse
,
the
greatnesse
of
it
,
that
it
is
deceitfull
aboue
all
things
,
and
the
cause
of
it
that
it
is
wicked
,
we
haue
spoken
:
The
third
illustration
followes
,
which
is
from
the
vnsearchablenesse
of
it
.
Who
can
3.
The
vnsearchablenes
of
it
.
Where
yet
know
it
?
that
is
few
,
or
none
,
can
know
not
onely
others
,
but
not
their
owne
hearts
.
Obiect
.
This
may
seeme
to
be
against
that
of
the
Apostle
,
No
man
knoweth
what
is
in
man
,
saue
God
,
and
the
spirit
of
man
.
Ans.
Man
knoweth
his
inward
1.
Cor
.
2
,
11.
thoughts
,
purposes
,
and
desires
,
but
the
frame
and
disposition
of
his
heart
hee
knowes
not
,
nor
yet
alwaies
the
qualities
of
those
thoughts
,
whether
they
tend
,
what
secret
deceit
lies
,
and
lurkes
in
them
.
He
thinkes
that
lawfull
,
which
is
indeed
vnlawful
.
Therfore
Dauid
crieth
out
,
Who
knoweth
the
errors
of
his
Psal
.
19.
life
?
As
it
fareth
with
the
eye
,
which
seeing
other
things
,
sees
not
it selfe
,
nor
the
face
wherein
it
standeth
,
so
is
it
with
our
hearts
,
knowing
other
things
,
yet
ignorant
of
themselues
,
strangers
at
home
.
We
know
not
what
wee
are
in
present
,
much
lesse
what
we
shall
be
heereafter
,
in
triall
and
temptation
.
So
that
that
which
Salomon
speaketh
of
Kings
harts
,
The
heauens
in
height
,
and
the
earth
in
deepenesse
,
and
the
Pro
.
25.
3.
Kings
heart
can
no
man
finde
out
,
in
regard
of
their
secret
proiects
,
and
designes
,
is
true
also
of
al
our
harts
,
in
regard
of
their
secret
wickednesse
Men
thinke
indeed
that
they
know
themselues
well
enough
.
And
it
is
growne
into
a
prouerbiall
kind
of
speech
,
I
know
it
as
well
as
my selfe
.
Whereas
in
trueth
there
is
nothing
wherein
we
are
more
ignorant
.
An
euident
argument
whereof
is
that
pride
,
and
selfe-pleasing
,
that
naturall
;
is
in
vs
all
.
If
thou
haddest
once
seene
what
on
vglie
and
deformed
face
thy
heart
hath
,
if
thou
knewest
,
what
horrible
filthinesse
,
and
corruption
were
inclosed
in
thy
heart
,
this
would
humble
,
and
abase
thee
,
both
before
God
&
man
,
this
would
bring
thee
quite
out
of
heart
,
and
conceite
with
thy selfe
,
and
make
thee
according
to
the
Apostles
precept
,
Philip
,
2.
thinke
thy selfe
worse
then
any
other
.
But
alas
,
how
swell
wee
in
a
conceit
of
our
own
excellency
?
how
stretch
we
out
our
plumes
?
how
despise
wee
others
in
regard
of
our selues
?
when
yet
,
if
wee
thoroughly
saw
the
close
corruptions
of
our
owne
hearts
,
wee
should
thinke
the
worst
better
then
our selues
.
Yea
in
our
very
praiers
,
speaking
to
God
,
how
farre
are
we
from
the
true
humbling
,
bowing
,
and
prostrating
our
spirits
before
the
Lord
.
Whereas
if
we
saw
and
felt
our
pouerty
and
misery
,
wee
should
speake
to
God
,
as
the
poore
beggerly
wretch
doth
to
the
rich
man
.
The
poore
man
,
saith
Salomon
,
speaketh
supplications
.
When
a
man
comes
abroad
with
his
Pro
,
18.
23.
face
full
of
spots
,
it
is
a
signe
that
he
knowes
not
of
them
,
that
he
did
not
vse
the
looking
glasse
,
before
he
came
out
.
A
farre
more
certaine
signe
it
is
,
that
as
yet
we
haue
not
in
the
law
seene
the
faces
of
our
hearts
,
when
we
can
so
boldly
,
&
impudently
come
both
into
Gods
,
and
mans
presence
,
with
grosse
corruptions
vnwashen
out
.
When
Iob
saw
,
in
Gods
glory
,
as
in
a
glasse
,
his
owne
corruption
,
how
was
hee
presently
meekened
?
then
hee
laies
the
hand
on
the
mouth
,
abhorres
himselfe
in
dust
,
and
ashes
,
and
vilifies
himselfe
to
the
full
.
Peter
also
vpon
like
occasion
Iob
.
41.
5.
6.
cries
out
,
Depart
Lord
from
me
,
I
am
a
sinfull
man
.
Luc
.
5.
8.
According
to
our
humilty
is
our
knowledge
of
our selues
.
The
more
we
see
our
corruption
,
the
greater
will
be
our
humility
.
When
Paul
saw
the
filthy
puddle
of
concupiscense
that
was
in
him
,
then
was
hee
throughly
taken
downe
indeede
.
Before
,
he
seemed
to
be
aliue
to
himselfe
,
but
this
so
gastly
a
sight
of
the
filthy
visage
of
his
own
hart
as
at
his
first
conuersion
it
almost
stroke
him
dead
,
so
long
after
it
made
him
cry
out
,
I
am
carnall
,
Miserable
man
that
I
am
.
Our
great
pride
therfore
argues
great
ignorance
,
our
little
humility
but
little
knowledge
of
our
own
harts
.
The
vse
.
1.
Let
vs
not
beare
out
our selues
too
much
vpon
any
mans
iudgement
.
For
if
wee
know
not
our selues
,
and
so
may
bee
deceiued
in
our selues
,
much
lesse
then
can
others
know
vs
,
and
so
farre
more
easily
may
they
bee
deceiued
in
vs.
I
iudge
not
my selfe
,
saith
the
Apostle
,
for
though
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
.
1.
Cor
.
4
4.
He
that
iudgeth
me
is
the
Lord
,
who
is
greater
then
our
harts
.
Euen
the
best
haue
many
secret
faults
,
which
they
spie
not
,
and
therfore
haue
need
to
pray
,
Lord
clense
vs
from
our
secret
sins
.
Though
our
owne
hearts
condemne
vs
not
,
yet
may
wee
not
please
our selues
therein
,
but
still
dread
we
the
secret
deceit
of
our
harts
,
so
vast
gulfes
,
that
the
bottome
can
hardly
be
sounded
.
As
Socrates
in
reading
a
booke
gaue
this
censure
,
those
things
which
I
vnderstood
,
were
good
,
so
also
,
I
thinke
,
were
those
things
I
vnderstood
not
:
so
in
iudging
of
our
hearts
contrarily
,
that
which
I
haue
found
out
,
and
do
discerne
in
my
heart
is
exceeding
ill
,
so
I
thinke
is
that
also
,
which
as
yet
I
doe
not
discerne
.
By
that
little
,
wee
haue
alreadie
found
out
,
should
we
iudge
of
the
rest
.
II
.
Heere
is
comfort
for
Gods
children
,
who
seeing
their
owne
corruptions
are
exceedingly
cast
downe
,
and
affrighted
with
so
fearefull
a
sight
.
But
we
must
learne
to
distinguish
betweene
corruption
seene
,
and
the
seeing
of
corruption
.
The
corruption
which
we
see
offereth
matter
of
discomfort
:
but
the
seeing
of
corruption
yeeldeth
great
comfort
.
For
heere
the
Prophet
telleth
vs
,
that
no
man
can
know
it
,
namely
of
himselfe
,
and
by
the
light
of
his
owne
reason
onely
.
An
argument
therefore
,
that
God
hath
annointed
thy
eies
with
spirituall
eye-salue
,
when
he
hath
thus
inabled
thee
to
see
thy
owne
corruption
.
Comfort
thy selfe
then
in
this
work
of
Gods
mercy
,
and
assure
thy selfe
that
that
God
,
who
hath
giuen
thee
to
see
,
wil
giue
thee
also
in
time
,
to
subdue
thy
seen
and
disliked
corruptions
.
III
.
This
must
teach
vs
to
trauell
with
our
owne
hearts
,
in
bringing
them
to
a
sight
of
their
own
corruptions
.
If
we
be
admonished
of
some
man
,
with
whom
we
conuerse
,
that
he
is
false
and
hollow
,
how
will
wee
labour
to
finde
him
out
,
and
detect
him
?
The
Scripture
hath
giuen
vs
warning
of
our
owne
hearts
,
that
they
are
deepe
and
deceitfull
beyond
al
measure
.
Doth
it
not
then
stand
vs
in
hand
to
labor
to
finde
out
this
deceit
,
and
wickednesse
?
What
a
shame
is
this
,
that
man
,
who
flies
vp
into
the
heuens
,
and
descends
downe
into
the
deeps
,
and
knowes
all
other
things
,
should
yet
onely
not
know
himselfe
?
that
he
should
dig
in
the
belly
of
the
earth
for
gold
and
siluer
,
and
should
not
digge
in
his
owne
heart
to
purge
out
the
drosse
,
which
hath
corrupted
all
that
gold
,
which
grew
there
at
the
first
?
Heere
none
may
discourage
himselfe
with
these
words
,
who
can
know
it
?
for
they
argue
not
an
vtter
impossibility
,
but
an
exceeding
difficulty
.
Which
should
sharpen
our
desires
,
and
indeuours
,
for
the
getting
of
this
knowledge
.
For
first
,
there
are
certaine
discoueries
,
whereby
euen
others
may
come
to
the
knowledge
of
our
hearts
,
in
some
measure
.
And
secondly
,
in
the
word
of
God
there
are
infallible
notes
,
whereby
examining
our
harts
,
we
our selues
may
know
them
,
when
others
cannot
so
well
.
For
the
first
.
There
are
sixe
more
especiall
means
Means
of
discouery
.
1.
Discouery
by
the
worde
.
of
triall
,
and
discouery
of
our
hearts
.
1.
Is
the
reuelation
of
Gods
word
,
whether
the
law
or
Gospell
.
For
whereas
corruption
lay
asleepe
in
vs
before
,
the
sound
of
the
word
awakens
,
and
inrages
it
.
When
I
would
haue
healed
Israel
,
namely
by
the
admonitions
,
and
rebukes
of
the
word
,
then
the
Hos
.
7.
1.
iniquity
of
Ephraim
was
discouered
,
saith
the
Prophet
.
Before
the
Law
came
,
Paul
felt
sinne
more
quiet
,
as
if
it
had
beene
dead
:
but
saies
he
,
when
the
law
came
,
then
sinne
reuiued
.
The
like
our
Sauiour
Rom.
7.
9.
shews
of
the
Gospell
,
that
when
it
comes
,
it
sets
men
Luc
.
12.
51.
together
by
the
eares
,
only
because
it
worketh
vpon
their
corruption
,
which
being
by
this
meanes
exasperated
,
shewes
it selfe
.
2.
Is
affliction
,
both
priuate
and
personall
,
as
also
publique
in
the
persecution
of
the
Church
.
The
sea
,
2.
Discouery
,
by
affliction
.
when
it
is
calme
wether
,
is
as
still
and
quiet
as
any
riuer
:
but
let
the
windes
once
rise
,
and
you
shall
see
a
difference
.
Then
you
shall
see
nothing
but
raging
,
and
storming
&
foaming
out
mire
and
dirt
.
In
peace
wicked
mens
corruptions
lye
hid
,
then
they
wil
carrie
themselues
to
God
and
man
,
more
moderately
:
but
let
God
lay
affliction
on
them
,
and
then
,
as
Sathan
falsly
charged
Iob
,
see
if
they
will
not
spit
the
very
poison
of
their
blasphemy
in
the
face
of
God
himselfe
.
Yea
the
regenerate
man
himselfe
would
hardly
thinke
there
were
so
much
infidelity
▪
impatiency
,
frowardnesse
,
rebellion
,
faint-heartednes
,
loue
of
the
worlde
,
and
such
like
corruptions
,
as
hee
shall
finde
and
feele
by
experience
in
the
day
of
affliction
.
Therefore
doth
Iames
call
afflictions
temptations
,
because
they
serue
to
trye
vs
,
what
is
in
vs
,
and
Iames
.
1.
3.
to
discouer
the
hidden
corruption
of
our
hearts
.
As
Moses
telleth
the
Israelites
,
God
therefore
humbled
Deut
.
8.
2.
them
with
want
,
to
proue
them
,
and
to
know
what
was
in
them
,
that
is
,
to
make
knowen
.
Heere
was
the
triall
of
Abrahams
sound
heart
,
when
God
laide
that
crosse
vpon
him
,
that
greeuous
commaundement
of
killing
his
onely
sonne
with
his
owne
hands
.
Now
I
know
,
saith
God
,
thou
fearest
me
,
that
is
,
as
Austen
In
Psal
.
44.
Dicit
sibi
innotescere
quod
facit
tibi
innotescere
.
Opus
suum
tibi
dicit
,
non
cognitionem
suam
Dicimus
plerūque
laetus
dies
,
quando
serenus
est
.
●unquid
ipse
dies
gaudet
?
sed
gaudentem
dicimus
quia
gaudentes
nos
facit
.
Sic
et
deus
cognoscere
d●●●tur
quando
cognoscentes
nos
facit
.
Dicit
ad
Abr.
N●n●
cognoui
.
ante
non
cognouerat
?
sed
ipse
Abr.
antea
non
cognouit
,
quia
ips●
tentatione
ipse
sibi
i●notu
●●●lerumque
.
●
.
pat●t
homo
se
●●ss●
,
quod
●on
potest
,
&c.
expounds
it
,
Now
I
haue
made
it
known
.
For
God
is
said
to
know
,
when
he
makes
vs
to
know
,
and
in
such
speeches
,
hee
tels
vs
of
his
owne
working
of
knowledge
in
vs
,
not
of
his
owne
knowledge
.
So
we
say
a
ioyfull
day
,
and
sad
weather
,
only
because
of
the
effects
in
vs.
For
did
not
God
know
before
that
Abraham
feared
him
?
yes
well
enough
.
But
Abraham
did
not
know
it
before
so
clearely
,
and
certainly
.
For
by
meanes
of
this
triall
hee
came
to
know
himselfe
.
For
vsually
man
thinketh
he
can
doe
that
which
indeede
he
cannot
,
and
contrarily
.
It
is
then
as
if
God
should
haue
said
,
Now
I
haue
made
the
world
,
and
thine
owne
conscience
know
thou
fearest
me
:
Now
I
haue
giuen
thee
a
thorough
triall
of
the
integrity
of
thine
owne
heart
.
Heere
also
was
the
trial
of
Iobs
good
heart
.
Though
in
his
prosperity
he
had
triall
of
it
by
his
many
good
workes
,
wherein
he
was
as
rich
as
in
his
other
riches
,
yet
wee
see
how
slanderously
the
Diuell
impeached
it
as
mercenary
,
Doth
Iob
serue
God
for
nought
.
Therefore
that
he
might
haue
a
more
thorough
proofe
of
his
integritie
,
all
his
outward
prosperity
was
taken
from
him
.
And
then
how
meeke
,
how
patient
was
he
?
no
murmuring
,
no
grudging
,
but
,
the
Lord
hath
giuen
,
and
taken
,
blessed
Hom.
1.
ad
pop
.
Ant.
be
his
name
.
He
did
not
then
say
(
as
Chrysostome
excellently
notes
)
How
shall
the
poore
do
,
that
were
wont
to
be
clothed
with
the
fliece
,
and
to
be
fed
with
the
flesh
of
my
cattle
?
If
not
for
my
sake
,
yet
for
such
poore
ones
my
flocks
might
haue
beene
spared
.
And
so
Iobes
graces
shined
more
gloriously
,
when
his
houses
were
ouerthrowne
,
then
when
the
doores
of
them
were
set
open
for
the
poore
to
enter
in
;
when
his
flockes
were
stollen
from
him
,
then
when
the
poore
were
susteyned
by
them
.
For
then
he
shewed
loue
to
men
:
but
now
he
shewed
a
more
speciall
kinde
of
loue
,
and
obedience
to
God
.
For
as
in
the
Olympicke
games
the
people
might
farre
better
iudge
of
the
feature
,
and
elegancie
of
the
sensers
bodies
,
when
they
were
naked
,
then
when
their
cloathes
were
on
:
so
may
we
then
best
iudge
of
our selues
,
when
God
hath
stript
vs
starke
naked
of
all
the
garments
of
our
outward
glory
,
and
prosperity
.
But
a
farre
more
excellent
triall
are
the
common
afflictions
of
the
Church
in
persecution
.
For
as
the
Apostle
speaketh
of
heresies
,
so
is
it
true
also
of
persecutions
,
that
they
must
needes
be
,
that
the
approued
may
be
made
knowne
.
To
this
purpose
excellent
1.
Cor
.
11.
19.
is
the
speach
of
old
Simeon
to
the
Virgin
,
That
childe
is
appointed
for
a
signe
to
bee
spoken
against
that
the
thoughtes
of
many
heartes
may
be
opened
.
Therefore
Luck
.
2.
34.
Christ
must
be
contradicted
,
and
opposed
by
the
high
priestes
and
gouernours
of
the
people
,
that
so
the
hidden
hypocrisie
of
those
which
before
followed
him
,
and
cried
Osanna
,
might
be
detected
,
as
also
those
their
peruerse
,
and
vnsound
thoughts
of
cleauing
to
Christ
,
if
he
had
prooued
a
temporall
King
,
and
had
brought
temporall
felicity
.
Loe
then
a
knife
to
open
the
heartes
belly
,
the
knife
of
persecution
.
Here
was
the
triall
of
Nicodemus
,
and
Ioseph
of
Arimathea
,
with
whom
it
fared
in
their
affection
to
Christ
,
as
with
Ioseph
the
sonne
of
Iacob
in
his
affection
to
his
brethren
.
When
he
saw
them
in
anguish
,
and
distresse
,
then
hee
could
conceale
his
affection
no
longer
,
but
cryed
out
,
I
am
Ioseph
your
brother
.
For
a
brother
saith
Salomon
,
is
borne
Pro
.
17.
17.
for
aduersity
Namely
,
then
to
discouer
his
affection
,
if
he
haue
any
.
So
when
these
two
saw
the
vniust
,
and
cruell
dealings
of
the
priestes
with
Christ
their
elder
Brother
,
then
,
though
before
they
were
but
close
disciples
and
one
could
hardly
tell
what
to
make
of
them
,
yet
then
they
manifested
themselues
,
then
their
loue
,
their
zeale
,
and
hearty
affection
to
Christ
brake
forth
.
For
as
Salomon
discouered
the
true
Mother
from
the
false
,
by
taking
a
sword
,
to
cutte
the
childe
in
two
;
so
doe
persecutours
discouer
true
children
of
the
Church
from
false
,
when
by
the
sword
of
persecution
they
strike
at
their
Mother
.
O
there
bee
many
of
vs
in
these
daies
of
peace
,
that
make
great
showes
.
When
the
fanne
comes
,
it
shall
appeare
whether
we
be
chaffe
,
or
wheate
.
The
house
built
on
the
sand
caries
as
good
a
show
,
as
the
house
built
on
the
rocke
,
and
in
a
cleare
sunshine
day
glisters
as
gallantly
:
but
the
windes
,
and
tempests
when
they
are
vp
,
will
quicklie
shew
the
difference
.
When
a
seruing
man
followes
two
men
walking
together
,
we
cannot
tell
who
is
his
maister
,
till
they
part
:
so
when
the
Gospell
,
and
outward
prosperity
go
together
,
it
is
hard
to
iudge
,
whether
of
them
we
follow
,
til
God
make
a
seperation
of
them
by
persecution
.
A
wolfe
may
feyne
himselfe
to
be
a
sleepe
,
by
wearing
a
sheepes
skinne
:
but
let
his
fliece
bee
shorne
,
it
will
neuer
grow
againe
,
and
thereby
he
will
easily
bee
discouered
to
be
no
true
sheepe
.
For
the
true
sheepes
wooll
will
growe
againe
after
shearing
.
And
so
will
Christes
sheepe
,
after
they
haue
beene
shorne
by
persecution
.
So
a
parret
can
counterfeite
mans
voyce
;
but
let
it
be
beaten
,
and
then
it
will
fall
to
it
owne
naturall
voyce
.
Now
as
by
affliction
we
may
iudge
of
our
harts
for
the
time
present
,
what
they
are
,
so
also
for
the
time
to
come
,
what
they
wil
be
.
For
impatiency
in
present
aduersity
,
argues
there
wil
be
insolency
in
future
prosperity
;
and
so
discouers
that
deceit
,
whereof
we
Chap.
20.
spake
,
namely
,
that
,
if
we
were
in
a
more
plentifull
and
richer
estate
,
we
should
be
better
,
then
now
we
are
.
3
Triall
is
by
prosperity
,
nothing
inferiour
to
the
3.
Discouery
,
by
prosperity
.
former
by
aduersity
.
For
as
some
like
snailes
push
out
their
hornes
,
till
they
be
touched
:
so
others
with
Ionathan
followe
chase
well
,
till
they
come
where
hony
is
.
Nay
many
there
are
whom
affliction
hath
not
detected
,
that
peace
and
prosperity
hath
.
The
parable
,
of
the
sunne
and
the
winde
,
is
knowne
.
Some
of
those
in
Queene
Maries
daies
,
who
kept
their
garments
of
faith
,
and
good
conscience
fast
on
,
for
all
the
shaking
of
the
boisterous
windes
,
which
then
raged
most
fiercely
,
yet
afterward
,
by
the
flattering
raies
of
that
sweet
sunshine
,
which
followed
,
were
tised
to
vnbutten
themselues
,
and
throw
off
their
coats
,
at
least
to
weare
them
more
loosely
;
How
chast
was
Dauid
in
his
afflictions
?
If
an
hundred
Batshebaes
had
then
met
him
,
in
the
wildernesse
,
he
would
not
much
haue
beene
mooued
.
But
we
know
,
afterward
,
when
he
was
at
rest
in
his
kingdome
how
fearefully
hee
was
foyled
.
So
that
,
that
which
once
those
women
sang
of
Saul
,
and
Dauid
,
by
way
of
ioy
and
congratulation
,
may
we
as
truly
sing
of
these
two
trials
,
by
way
of
mourning
,
and
lamentation
.
Aduersity
hath
slayen
his
thousands
,
prosperity
ten
thousands
.
These
two
of
all
others
are
the
sorest
trials
and
haue
greatest
force
of
detecting
;
specially
when
they
come
both
together
,
as
in
the
three
children
;
who
at
once
,
were
tryed
,
both
by
the
sweetnesse
of
the
musicke
,
to
inchant
their
senses
,
Dan
.
3.
5.
6.
and
by
the
terrour
of
the
fire
,
to
affright
,
and
astonish
their
hearts
.
And
so
haue
many
holy
Martyres
been
tried
both
waies
,
both
by
the
threatenings
,
and
by
the
faire
,
and
large
promises
of
their
aduersaries
.
Contrary
to
that
God
gaue
in
charge
to
Laban
,
to
speake
neither
euill
nor
good
to
Iakob
,
Gen.
31.
24.
that
is
neither
by
flattery
,
nor
force
to
go
about
to
bring
him
backe
againe
.
And
this
argueth
notable
soundnesse
indeede
,
when
in
both
these
trials
together
we
can
acquit
our selues
.
As
in
the
Baptist
neither
ouercome
with
Herods
prison
,
nor
with
the
peoples
conceiting
of
him
to
bee
the
Messiah
.
In
Paul
and
Barnabas
also
,
standing
out
both
against
the
proposterous
affection
of
the
Lycaonians
when
they
would
haue
deified
them
,
and
against
their
diuelish
rage
when
they
would
haue
stoned
them
.
In
Daniel
likewise
,
whom
neither
the
Lions
den
,
nor
the
kings
fauors
&
honors
could
any
whit
corrupt
.
Good
gold
,
put
it
into
the
fire
,
and
there
it
wil
be
purged
,
and
refined
:
into
the
water
,
and
there
likewise
it
will
shine
brighter
.
So
a
good
man
when
he
is
in
the
furnace
of
affliction
,
there
he
will
leaue
much
of
his
drosse
behind
him
:
and
when
he
flourisheth
in
outward
blessings
,
they
together
with
his
inward
graces
shal
be
as
a
jewell
hunge
vpon
a
golden
earing
,
he
will
verifie
Salomons
prouerbe
,
The
crowne
of
wise
men
is
their
riches
.
But
the
vnsounde
Christian
is
like
to
clay
.
It
will
quickly
be
scorched
,
and
dried
vp
in
the
fire
;
and
it
will
soone
melt
away
,
and
bee
dissolued
in
water
.
As
affliction
would
discouer
his
infidelity
,
distrust
in
God
,
impatience
,
rebellion
&c.
so
a
prosperous
and
flourishing
estate
will
bewray
his
pride
,
insolency
,
contempt
of
,
and
cruelty
against
his
poore
brethren
,
besides
his
wantonnesse
,
voluptuousnes
,
vncleanenesse
;
all
which
lay
smothered
in
affliction
,
like
as
poyson
doth
in
the
snake
,
while
he
is
benummed
with
cold
.
Let
a
man
handle
a
snake
then
,
and
hee
shall
not
feele
his
stinge
;
so
one
would
thinke
it
were
a
harmeles
creature
.
But
bring
him
to
the
fire
,
Multorum
quia
imbecilla
sunt
,
latent
vitia
:
non
minus
ausura
cum
illis
vires
suae
pla●uerint
,
quàm
illa
quae
iam
faeli●i●as
ap●ruit
.
Instrumenta
illis
expl●●andae
nequit●ae
desunt
;
sic
tuto
●●rp●ns
,
etiam
pestisera
,
tractatur
,
du●●
riget
frig●re
.
●ō
desunt
tunc
illi
v●nena
,
sed
●●●pent
.
Multorum
crudelitas
,
ambitio
,
luxurta
,
vt
paria
pessimis
audeat
,
fortunae
fauore
defi
itur
.
Eadem
velle
eos
cognosces
.
Da
posse
,
quantum
volunt
.
Sen.
epist.
42.
1.
Sam
.
13
1.
Magistratus
i●d●●at
virum
.
and
then
touch
him
when
he
is
well
warmed
,
and
thou
shalt
know
hee
hath
a
stinge
.
So
oftentimes
many
corruptions
,
as
cruelty
,
ambition
,
luxury
,
are
as
it
were
benummed
,
and
frozen
in
men
with
the
cold
of
pouerty
,
obscurity
,
and
other
such
like
pinching
crosses
.
Their
wickednesse
is
an
infolded
,
and
implicite
wickednesse
;
like
some
pestilent
fruite
in
the
bud
,
or
bird
in
the
shell
.
But
let
the
heate
,
the
warmth
,
the
sunshine
of
honour
,
riches
,
authority
once
open
away
to
their
wickednesse
,
and
furnish
them
with
meanes
,
and
occasions
of
doing
wickedly
,
and
then
the
will
vnfold
their
naughtinesse
at
large
,
and
fully
shewe
themselues
what
they
are
.
What
an
humble
man
was
Saul
before
he
was
King
,
and
in
the
first
beginninges
of
the
kingdome
?
but
afterward
,
being
confirmed
in
his
kingdome
,
what
a
tyrant
proued
hee
.
Therefore
it
is
said
that
Saul
reigned
but
two
yeares
,
because
,
after
the
two
first
yeares
,
though
hee
held
the
gouerment
still
in
his
handes
,
his
deceitfull
heart
was
discouered
and
he
did
no
longer
reigne
,
but
tyrannize
.
So
was
it
with
Nero
also
for
the
first
fiue
yeeres
,
whom
rule
and
domination
discouered
to
be
a
very
monster
of
nature
.
So
truly
is
it
said
,
that
in
place
of
rule
and
gouernment
a
man
will
quicklie
shew
himselfe
what
he
is
.
Strong
drinke
tryeth
the
braine
:
and
hard
meate
the
stomacke
.
When
we
cannot
drinke
of
the
wine
of
outward
felicity
,
but
we
grow
drunken
,
&
giddy-headed
,
and
begin
to
play
reakes
,
it
is
a
signe
we
haue
weake
braynes
.
When
we
know
not
how
to
digest
our
felicity
,
but
{αβγδ}
.
Pind
.
it
causeth
a
kinde
of
windinesse
,
a
rising
and
swelling
of
pride
and
ambition
in
our
mindes
,
this
argueth
exceeding
great
imbecillity
;
And
surely
thus
is
it
with
most
.
They
are
of
such
a
disposition
,
that
being
asked
what
they
would
be
,
if
they
had
abundance
of
riches
and
honours
,
they
might
Sae●e
rogare
soles
qualis
sim
Prilce
futurus
,
si
fiam
●●●●ples
,
&c.
Dic
n●i●i
si
fias
tu
l●o
,
qua
●is
eris
.
M●r●
.
truely
returne
that
answere
,
Tell
mee
if
thou
wert
a
Lion
,
what
thou
wouldest
be
,
which
in
effect
is
as
much
as
to
say
,
that
they
would
be
as
cruell
as
the
Lion
.
This
is
an
euident
discouery
of
a
corrupt
hearte
.
Now
as
the
enioyment
,
so
also
the
possibility
,
and
hope
of
inioying
these
outward
profites
,
and
pleasures
is
no
small
triall
.
Many
can
no
sooner
heare
sweete
wordes
,
and
flattering
promises
of
preferment
,
and
promotion
,
as
it
were
the
melodie
of
Nebuchadnezars
instruments
,
but
,
ouercome
therewith
they
presently
fall
downe
,
and
worship
the
Babylonish
idol
.
Demas
,
though
he
had
continued
awhile
in
suffering
with
Paul
,
yet
when
the
world
like
a
strumpet
presented
her selfe
in
all
her
glory
to
his
eye
,
bewitched
with
her
beauty
,
hee
left
Paul
,
and
the
hopes
of
the
world
to
come
,
and
imbraced
this
present
world
.
Moses
contrarily
,
though
hee
2.
Tim
.
4.
might
easily
haue
aduaunced
himselfe
,
being
the
adopted
sonne
of
the
Kinge
of
Aegyptes
daughter
,
yet
he
relinquished
all
his
hopes
in
the
Court
,
and
forsooke
all
his
possibilities
of
preferment
,
&
claue
to
the
afflicted
Church
of
God
.
Amonge
the
many
grieuous
trials
of
those
worthies
in
the
ould
testament
,
it
is
worth
the
marking
,
how
the
Apostle
hath
ioyned
together
the
trial
by
the
offer
of
prosperity
with
the
sorest
trials
of
persecution
.
They
were
stoned
,
they
were
hewen
a
sunder
,
they
were
tempted
,
they
were
slaine
with
the
sword
.
Loe
how
the
Apostle
Heb
.
11.
37.
rankes
the
tempting
,
and
alluring
wordes
of
the
aduersaries
,
promising
the
martyres
,
if
they
would
recant
,
abundance
of
these
earthly
thinges
,
among
their
bloudy
,
and
boisterous
deedes
,
how
he
yoaks
their
tysing
tongues
,
with
their
terrifying
stones
,
sawes
,
swordes
.
If
then
in
such
a
case
we
can
Dan
.
6.
17.
say
with
Daniel
,
O
king
keepe
thy
giftes
to
thy selfe
,
and
with
the
figg-tree
,
and
oliue
,
should
I
leaue
my
sweetnesse
,
Iudg
..
9.
11.
my
fatnesse
to
reigne
,
if
for
the
conscience
of
the
truth
we
can
neglect
proferd
profites
,
the
triall
is
as
sound
,
as
if
wee
had
indured
the
tortures
of
the
racke
.
IV
.
Triall
is
by
the
inequality
of
cariage
.
It
i●
4
Discouery
;
Inaequality
of
cariage
.
Lib●●inosum
qui
sua
callidè
vitia
tegit
interdum
turpis
sermo
demonstrat
:
&
auaritiam
latentem
intrinsecus
paruulae
rei
cupido
significat
.
Minoribus
enim
maiora
monstrantur
,
vultuque
&
oc●li●
dissimulari
non
potest
conscientia
,
dum
luxuriosa
&
lasciua
men●
lucet
in
facie
,
&
secreta
c●rdi●
nutu
corporis
ac
gestibu●
indicantur
.
Hier
.
super
Ezech
.
l.
3.
cap
.
9.
hard
for
a
hypocrite
so
to
cary
himselfe
,
but
at
sometimes
,
or
other
,
he
shall
doe
,
or
speake
something
,
which
in
no
sort
can
stand
,
or
consort
with
his
showes
of
godlinesse
.
Though
lust
,
couetousnesse
,
and
other
of
his
sinnes
are
neuer
so
closely
couched
within
in
his
heart
,
and
he
make
faire
semblance
of
a
chast
,
and
contented
mind
,
yet
he
will
be
blurting
out
now
and
then
,
some
wordes
,
or
other
,
which
may
yeeld
shrewd
suspitions
,
and
presumptions
of
his
vnsoundnesse
,
or
else
his
very
gestures
,
and
countenance
will
bewray
him
.
For
euen
out
of
these
smaller
things
greater
may
bee
gathered
.
As
the
verbal
lie
,
or
lie
of
the
mouth
is
discouered
by
the
disagreement
of
the
liars
mouth
with
it selfe
;
whence
we
say
liars
had
neede
haue
good
memories
,
least
the
latter
part
of
their
tale
contrary
the
former
:
so
also
is
the
reall
lie
,
the
lie
which
the
hypocrite
telleth
in
some
of
the
actions
of
his
life
,
carying
a
show
of
godlinesse
by
the
disagreement
of
his
life
with
it selfe
.
For
do
but
compare
one
action
with
another
,
one
part
of
his
life
with
another
,
his
cariage
▪
heere
with
his
cariage
there
,
and
you
shall
see
they
agree
like
harpe
,
and
harrowe
.
Thus
was
Simon
Magus
discouered
.
Philip
Act.
8.
20.
tooke
him
for
a
good
Christian
,
because
of
his
baptisme
,
profession
,
hearing
&c.
But
all
these
were
afterward
prooued
to
be
lies
,
because
of
the
contradiction
of
those
wordes
,
Here
is
money
for
the
giftes
of
the
holy
Ghost
.
These
things
do
not
well
agree
;
to
bee
baptised
,
to
professe
,
to
ioyne
ones
selfe
with
the
Church
;
and
to
desire
spirituall
graces
for
lucres
sake
.
After
then
Peter
had
once
heard
those
words
come
from
him
,
hee
smelt
him
our
presently
,
Away
,
thy
heart
is
not
vpright
,
Thou
art
still
in
the
gall
of
bitternesse
.
Thus
many
in
some
companies
are
holy
,
&
Fonuersing
with
their
betters
cary
themselues
well
;
but
in
other
companies
,
or
conuersing
with
their
equals
,
or
inferiours
,
are
nothing
the
same
men
.
Some
among
strangers
,
by
their
speaches
and
cariage
,
for
the
time
purchase
a
good
opinion
,
who
yet
palpably
lay
themselues
open
among
such
where
they
are
daily
conuersant
.
This
then
is
a
sure
proofe
of
a
sounde
heart
,
when
we
walke
with
so
euen
a
foote
,
that
,
howsoeuer
it
cannot
be
,
but
we
must
haue
experience
of
humane
frailty
,
yet
we
neuer
break
out
into
such
wicked
&
wilfull
courses
of
falshood
,
vniustice
or
such
like
,
which
doe
giuethely
to
all
our
former
profession
and
practise
,
because
they
cannot
stande
in
any
sort
with
the
truth
of
religion
.
Nay
rather
in
our
particular
actions
we
so
cary
our selues
,
that
one
action
may
bee
as
it
were
a
commentary
to
interpret
the
sincerity
of
the
other
,
in
case
there
might
bee
occasion
to
doubt
thereof
.
As
Chrysostome
noteth
in
those
ministers
that
suplicated
to
the
iudges
Hom.
17.
ad
pop
.
Ant.
for
those
that
had
offered
disgrace
to
the
Emperors
statues
.
When
the
Iudges-seemed
more
difficult
,
then
they
vsed
great
liberty
,
and
boldnes
of
speach
,
and
spake
roundly
to
them
:
but
when
once
they
became
flexible
,
and
yeelded
to
their
request
,
then
they
fell
downe
,
and
kissed
their
knees
,
and
handes
,
abundantly
shewing
both
true
courage
,
and
boldnesse
,
and
true
meekenesse
,
and
mildnesse
.
Here
both
their
actions
were
as
a
commentary
,
each
to
other
.
Did
any
man
doubt
of
their
liberty
of
speach
,
whether
it
were
not
malapert
saucinesse
,
and
presumption
?
Their
humility
in
kissing
the
Iudges
knees
was
enough
to
free
it
from
that
suspicion
.
Againe
might
their
humbling
of
themselues
at
the
magistrates
feete
seeme
to
sauour
of
too
base
,
and
seruile
a
spirit
?
Their
former
,
truly
ministeriall
,
boldnesse
sufficiently
also
acquitted
them
of
this
imputation
.
Thus
when
there
is
so
sweete
a
proportion
,
and
goodly
a
harmony
betwixt
our
actions
,
that
they
are
so
farre
from
confuting
,
or
confounding
one
another
,
that
they
answere
one
for
another
,
iustifie
,
and
approue
one
another
,
this
is
a
good
triall
of
our
vprightnes
indeede
.
5
Is
when
those
are
taken
away
,
which
are
our
chiefest
proppes
,
and
stayes
to
vphold
vs
in
godlinesse
.
5
Discouery
,
Remoouall
of
our
chiefest
staies
in
godlinesse
.
If
then
we
,
wholy
,
or
in
part
,
goe
backe
,
it
argueth
vnsoundnesse
.
Thus
were
the
Israelites
detected
by
Moses
his
absence
in
the
mounte
.
For
then
they
fell
to
idolatry
.
So
Ioash
was
a
good
king
Exod
.
32.
1.
2.
Chr.
24.
17.
as
long
as
Iehoiada
liued
;
but
after
his
death
hee
shewed
himselfe
what
he
was
.
So
also
the
Israelites
while
God
continued
a
good
iudge
amonge
them
Iud.
2.
18.
19.
8.
9.
10.
were
in
some
good
order
:
yet
when
the
iudge
was
dead
,
they
returned
,
and
did
worse
then
their
fathers
.
And
so
all
the
time
of
Ioshuaes
gouernement
,
and
the
good
elders
,
that
suruiued
Ioshua
,
they
kept
themselues
within
some
compasse
.
But
together
with
them
died
all
the
Israelites
goodnesse
.
Another
generation
arose
,
which
knew
not
the
Lord
;
So
strangely
were
they
changed
.
And
so
wee
see
it
is
in
many
places
from
whence
the
powerfull
ministery
hath
departed
;
how
many
that
before
seemed
very
religious
haue
then
growen
loose
,
and
licentious
.
Children
of
good
hope
,
vnder
good
parents
,
and
gouernours
,
haue
afterward
prooued
most
vngracious
,
and
vngodly
wretches
.
Sober
,
and
modest
maides
vnder
the
straiter
gouernement
of
parents
,
comming
vnder
the
milder
gouernement
of
husbandes
,
haue
prooued
but
bad
wiues
.
And
good
wiues
,
during
the
watchfull
eye
of
the
carefull
,
and
conscionable
husband
,
haue
proued
after
ward
but
wild
,
and
wanton
widowes
.
So
many
remouing
out
of
religious
families
into
ciuill
,
and
out
of
ciuill
into
prophane
,
haue
left
behind
them
all
their
religion
,
and
ciuility
,
and
growne
openly
prophane
,
and
dissolute
.
Here
then
will
be
a
good
triall
of
our
soundnesse
,
if
in
the
absence
and
losse
of
our
gouernors
we
still
continue
the
same
that
in
their
presence
,
performing
that
which
Paul
wisheth
the
Philippians
,
namely
that
whether
he
came
among
Philip
.
1.
27.
them
,
or
were
absent
from
them
,
yet
they
would
still
hold
out
in
their
good
courses
.
6
Triall
are
fitte
occasions
to
prouoke
,
and
as
it
6
Discouery
.
fitnesse
of
occasions
to
prouoke
corruption
.
were
tappes
to
giue
a
vent
to
corruption
.
Many
are
inwardly
full
of
corruption
:
but
they
shewe
it
not
,
only
for
want
of
occasion
.
As
a
full
vessell
,
vnlesse
it
be
tapped
,
cannot
send
forth
the
liquour
it
hath
within
.
And
this
assuredly
is
a
notable
triall
of
the
soundnesse
,
and
discouery
of
the
vnsoundnesse
of
our
heartes
.
Nothing
for
a
man
to
be
chast
when
no
prouocation
to
vncleanenesse
;
to
be
temperate
at
a
leane
,
and
poore
table
,
where
he
cannot
otherwise
chuse
.
Here
is
the
triall
of
chastity
,
when
with
Lot
we
can
be
chast
in
Sodome
;
of
temperancy
,
when
with
Timothy
we
can
liue
temperately
in
1.
Tim
.
5.
23.
Asia
among
the
luxurious
Ephesians
.
Here
was
Gen.
39.
7.
8.
the
triall
of
Iosephs
chastity
,
that
though
the
occasion
were
offered
by
his
owne
Mistries
to
doe
the
deede
,
in
such
secrecy
,
and
security
,
yet
the
feare
of
God
ouer-ruled
him
.
Here
was
the
triall
of
Dauids
1.
Sam
.
24.
7.
right
loyall
,
and
faithfull
heart
to
Saul
,
that
though
he
had
him
at
the
aduantage
in
the
caue
,
yet
hee
spared
his
life
.
Many
seeme
to
be
meeke
,
and
moderate
men
,
while
they
are
well
dealt
with
.
But
let
some
iniurie
be
offered
them
,
and
the
contrary
will
appeare
.
And
indeed
there
is
no
triall
of
meeknes
,
and
patience
till
we
be
prouoked
by
iniuries
.
It
is
no
triall
of
fidelity
in
a
seruant
,
not
to
filch
when
his
Masters
eye
is
on
him
;
but
when
opportunity
serues
his
turne
to
play
the
thiefe
,
when
he
could
purse
his
Masters
money
without
his
knowledge
,
then
to
bee
faithfull
is
true
faithfulnesse
indeede
.
Thus
the
soundnesse
of
euery
vertue
is
made
manifest
.
For
that
we
are
indeed
which
we
are
in
temptation
.
By
this
meanes
was
some
vnsoundnes
detected
in
Ezekiah
,
when
in
his
triall
by
the
Babylonish
embassadours
presence
the
Lord
left
him
,
to
try
him
,
saith
the
Prophet
,
and
to
(
know
)
all
that
was
in
his
heart
.
The
heart
then
may
know
it selfe
,
if
it
2.
Chron
.
32.
31.
obserue
,
how
it
caries
it selfe
in
temptation
.
So
it
is
said
the
Lord
suffered
the
Cananites
to
remaine
among
his
owne
people
,
to
prooue
them
whether
they
would
obey
his
commandements
.
Iudg
.
3
4.
7
Triall
is
by
our
affections
,
For
vppon
what
VII
.
Discouery
by
affections
.
Mat
.
6.
21.
our
heart
is
set
,
that
s
our
treasure
.
Our
great
ioy
when
thinges
goe
current
with
vs
in
the
world
according
to
our
heartes
desire
,
and
small
ioy
in
thinges
spirituall
,
shew
plainely
what
kinde
of
harts
we
haue
to
God
ward
:
Whereas
Dauid
,
because
he
had
made
gods
fauour
his
inheritance
,
reioyced
Psal
.
4.
more
in
it
,
then
the
worldlings
in
all
their
abundance
of
corne
,
and
oyle
.
Our
fretting
likewise
,
and
grieuing
at
the
losse
of
these
outward
thinges
is
an
argument
of
our
voluptuousnesse
,
and
loue
of
earthly
delights
,
and
shewes
plainely
that
we
haue
layd
vppe
our
treasure
on
earth
.
Whereas
Iob
,
because
Iob
.
1.
21.
he
had
made
God
his
portion
,
could
be
quiet
at
the
losse
of
all
at
one
blow
.
So
our
great
anger
for
small
iniuries
donne
to
our selues
,
and
still
patience
in
the
greater
wronges
done
to
God
,
shewes
what
s
the
account
we
make
of
gods
glory
.
Here
was
a
notable
triall
of
Dauids
sincerity
;
Who
was
as
a
man
deafe
,
dumbe
,
and
wholy
senselesse
at
Shemeis
2.
Sam
.
16.
10.
priuate
reproches
of
his
owne
person
:
but
not
1.
Sam
.
17.
26.
so
at
Goliahs
publique
reuilinges
of
God
,
and
his
Church
.
There
how
full
of
life
and
spirit
,
and
holy
impatience
did
he
show
himselfe
to
bee
?
The
like
might
be
shewed
in
our
other
affections
.
Of
them
then
take
wee
through
notice
,
if
wee
will
rightly
iudge
of
our
owne
heartes
.
Doest
thou
feele
that
Christ
is
thy
greatest
ioy
,
sinne
thy
greatest
sorrow
,
that
when
thou
canst
not
feele
the
presence
of
the
spirit
in
thy
heart
,
thou
goest
mourning
,
notwithstanding
all
other
comfortes
,
assuredly
as
that
holy
Martyr
said
,
If
thou
wert
not
a
wedding
childe
,
thou
couldest
neuer
so
heartily
mourne
for
the
absence
of
the
Bridegroome
.
But
alas
if
we
examine
our selues
by
this
note
,
how
much
imperfection
shal
we
discouer
in
our selues
?
How
strong
are
our
affections
,
both
of
ioy
,
and
griefe
,
in
thinges
earthly
?
how
weake
in
thinges
spirituall
?
Who
findeth
that
he
mourneth
for
his
sinnes
,
as
for
the
losse
of
the
first
borne
?
Dauid
at
Absaloms
death
could
crie
out
,
in
naturall
sorrowe
,
O
Absalom
,
Absalom
,
would
to
God
I
had
died
for
thee
:
But
not
at
Vriahs
death
,
in
Zech
.
12.
2.
Sam
.
18.
33.
godly
sorrow
,
O
Vriah
,
Vriah
,
would
to
God
I
had
died
for
thee
.
And
so
much
for
these
seauen
meanes
of
the
discouery
of
our
heartes
.
CHAP.
XXVIII
.
Of
certaine
notes
which
the
worde
of
God
giueth
of
an
vpright
heart
.
AFter
this
discouery
by
the
meanes
,
wee
must
2.
Marks
to
try
the
hearts
sincerity
,
as
lay
our
hearts
to
the
rule
of
the
word
,
and
examine
them
by
those
notes
which
there
are
giuen
of
an
vpright
and
sincere
heart
.
And
these
are
many
.
I
will
name
onely
fiue
.
1.
A
sincere
heart
is
an
humble
heart
.
An
hypocriticall
1.
Humility
.
heart
is
alwaies
proud
,
and
vaine-glorious
:
As
in
the
Pharisees
Math
.
6.
And
therefore
our
Sauiour
said
to
them
,
How
can
ye
beleeue
,
when
ye
seeke
glory
one
of
another
?
And
so
in
Simon
Magus
seeking
Ioh
,
5.
44.
Acts
,
8.
18.
2.
King
.
10.
16
his
owne
praise
,
and
profit
,
in
the
desire
of
the
Apostolicall
gifts
.
Whom
therefore
Peter
told
,
that
his
heart
was
not
vpright
before
God
.
In
Iehu
likewise
we
may
discerne
the
same
spirit
,
when
he
saide
to
Ionadab
,
Is
thy
heart
vpright
,
as
mine
?
preferring
himselfe
before
Ionadab
.
Whereas
sincerity
is
alwaies
better
conceited
of
another
,
and
very
fearefull
,
and
suspitious
of
it selfe
.
And
so
it
will
make
a
Christian
,
when
he
sees
another
,
specially
a
Ionadab
,
to
say
to
himselfe
,
Is
my
heart
vpright
,
so
as
is
his
?
Againe
,
Come
,
saies
he
,
and
see
what
zeale
I
haue
for
the
Lord
of
hosts
.
Yea
but
sincere
zeale
desires
not
to
be
seen
of
any
,
saue
him
who
seeth
in
secret
.
The
Pharisees
desire
to
bee
seene
of
men
,
because
they
seeke
the
praise
of
men
.
Their
lampes
will
not
burne
without
this
oile
.
Wind-mils
they
are
,
which
will
not
turne
about
to
do
any
good
seruice
,
without
the
wind
o●
mens
prayses
.
Hence
it
is
that
they
haue
little
zeal
in
prayer
,
vnlesse
it
be
the
publick
,
that
so
ostentation
&
vain
▪
glory
may
warme
their
harts
.
As
in
fasting
,
once
it
fared
with
one
,
that
in
the
monastery
could
fast
whole
daies
together
with
ease
but
in
the
desert
he
could
not
hold
out
vntil
noon
,
but
his
belly
would
craue
presently
.
Whereof
when
he
demanded
the
reason
,
this
answer
was
returned
him
,
that
in
the
monastery
the
praise
of
men
was
in
stead
of
meat
to
him
,
he
fed
there
vpon
it
,
which
sustenance
failing
him
in
the
desert
,
his
fasting
strength
also
failed
.
But
vnto
sincerity
her
very
obedience
it selfe
is
meat
and
drinke
.
Iohn
.
4.
34.
In
other
works
,
the
worker
must
haue
meat
,
or
else
hee
will
not
holde
out
in
his
worke
.
But
vnto
sincerity
,
her
very
worke
is
her
meate
.
Hypocrisie
,
which
is
soone
tyred
at
this
work
,
without
the
refreshment
of
humane
praises
,
well
may
it
seeke
for
publique
theaters
:
But
sinceritie
hides
it selfe
in
the
closet
,
and
as
in
prayer
,
so
in
all
good
duties
shuts
the
doore
.
And
as
the
sincere
hart
is
humble
in
regard
of
the
end
,
wherat
it
aims
in
doing
any
good
,
namely
Gods
glory
,
not
daring
in
any
thing
to
seeke
it selfe
;
so
also
in
the
manner
of
doing
;
not
daring
to
trust
it selfe
,
but
affected
with
a
thorough
sense
of
it
owne
infirmity
,
it
resteth
it selfe
wholly
vpon
the
power
of
God
,
to
be
perfected
in
her
weakenes
.
Peter
therefore
,
in
that
wherein
his
heart
was
vnsound
,
and
deceitfull
,
shewed
this
spirit
of
pride
,
and
vaine
confidence
in
himselfe
.
For
hee
could
not
thinke
that
strength
wherby
he
thought
to
stand
was
of
Christ
;
because
Christ
flatly
denied
him
his
strength
,
and
Peter
neuer
praied
for
it
.
And
yet
lo
how
confident
he
was
?
Though
all
men
,
yet
not
I
;
as
though
there
had
beene
more
in
him
,
then
in
any
other
.
Yea
he
contradicted
Christ
admonishing
him
of
his
frailty
,
&
as
Marke
notes
,
the
more
Christ
warned
him
,
the
more
confident
and
peremptory
was
he
.
Lastly
,
after
the
doing
of
euery
good
thing
sincerity
stil
remaines
humble
,
and
when
men
would
deifie
vs
,
it
will
not
accept
of
any
such
honors
,
but
sends
Dan
.
2.
30.
Act
,
2.
12.
and
14.
15.
Nisi
humilitas
omnia
quae
benefacimus
et
praecesserit
,
et
comitetur
,
et
consecuta
fuerit
,
et
praeposita
quam
intuemur
,
et
apposita
cui
adhaereamus
,
et
imposita
qua
reprimamur
,
&c.
Aug.
epist.
56.
them
back
to
the
Lord
,
as
in
Daniel
,
&
the
Apostles
.
And
thus
,
if
we
be
sincere
,
in
al
things
we
do
,
there
must
be
humility
,
preposed
,
in
regard
of
the
end
we
must
look
at
,
apposed
,
in
regard
of
the
manner
of
doing
,
imposed
,
after
wee
haue
done
,
as
a
curb
to
restraine
vs
,
least
we
reioyce
not
in
the
Lord
but
in
our selues
.
Obiect
.
But
this
is
a
hard
saying
will
some
say
,
and
if
the
case
be
thus
,
who
then
can
be
sincere
?
for
who
is
there
that
is
not
tainted
with
pride
,
if
not
in
al
,
yet
in
some
of
these
three
respects
?
Ans.
It
is
one
thing
for
a
mans
eye
to
glance
towards
a
thing
,
another
thing
to
fixe
,
and
fully
to
settle
it selfe
vpon
it
.
Thoughts
of
pride
and
vain-glory
may
rush
into
the
hart
of
a
sincere
Christian
:
they
rest
onely
in
the
heart
of
an
hypocrite
;
who
is
set
on
worke
onely
by
them
in
al
his
actions
,
and
seekes
only
to
giue
contentment
to
them
.
I
adde
further
,
if
sincerity
bee
not
humble
in
this
first
kinde
of
humility
,
yet
at
the
least
,
it
is
humble
in
an
after-humility
.
If
it
haue
beene
ouerseene
in
the
doing
of
any
thing
in
pride
,
it
is
twise
as
humble
afterward
,
because
it
was
not
humble
.
A
notable
difference
betwixt
sincerity
,
&
hypocrisie
.
There
may
be
some
kind
of
humility
in
hypocrisie
,
and
of
pride
in
sincerity
:
but
hypocrisies
humilty
is
followed
with
pride
,
and
sincerities
pride
with
humility
.
This
latter
humility
is
the
better
.
And
here
only
it
is
seemly
for
vertue
to
come
behinde
vice
.
Hypocrisie
is
proud
because
it
is
humble
:
Sincerity
is
humble
,
because
it
is
proud
.
Epaminondas
a
Thebane
captaine
the
day
after
his
victory
,
and
triumph
went
drouping
and
hanging
downe
the
head
;
and
being
asked
why
he
did
so
,
answered
,
yesterday
I
felt
my selfe
too
much
tickled
with
vainglory
;
therefore
I
correct
my selfe
for
it
to
day
.
The
same
is
the
spirite
of
the
sincere
Christian
,
of
the
true
Israelite
.
As
you
may
see
in
the
example
of
Ezekiah
,
of
whom
it
is
thus
written
.
His
heart
was
lift
vp
—
notwithstanding
Ezekiah
humbled
himselfe
after
his
heart
was
lift
vp
.
In
a
2.
Chr.
32.
25.
26.
sincere
heart
there
must
bee
either
the
fore-humility
,
or
the
after-humility
,
which
is
the
more
seuere
of
the
two
;
either
the
directing
humility
,
for
the
right
manner
,
or
else
the
correcting
humility
,
for
the
erroneous
manner
of
doing
.
If
wee
can
follow
the
swing
and
sway
of
our
owne
proud
,
and
vaineglorious
affections
,
without
all
respect
of
Gods
glory
,
and
yet
neuer
be
truly
humbled
afterward
,
this
is
palpable
hypocrisie
,
wee
haue
not
so
much
as
the
least
dramme
of
sincerity
:
Which
is
many
times
more
humbled
for
such
mixtures
,
and
defilements
of
good
workes
,
then
for
some
workes
simply
euill
in
themselues
.
2.
The
sincere
heart
is
a
good
,
and
honest
heart
,
2
The
good
and
honest
heart
.
as
our
Sauiour
calls
it
.
The
honest
heart
is
that
,
which
cherisheth
a
vniuersall
hatred
of
all
sin
,
without
exception
,
and
carrieth
a
constant
purpose
,
and
resolution
in
nothing
willingly
to
sinne
against
God
,
but
to
indeuour
it selfe
to
the
vtmost
,
in
euery
good
way
of
Gods
commandements
.
Whatsoeuer
it
shall
know
to
be
a
sinne
,
it
will
not
purposely
and
deliberately
doe
it
for
all
the
world
,
it
will
not
deteine
the
trueth
in
vnrighteousnesse
.
This
note
the
Prophet
Dauid
giueth
.
For
hauing
saide
,
Blessed
are
the
vpright
Psal
.
119.
3.
in
their
way
,
hee
teacheth
vs
to
discerne
them
by
this
note
,
Surely
they
doe
no
iniquity
.
And
in
another
place
,
hee
opposeth
such
as
walke
in
any
crooked
waies
,
to
the
vpright
in
heart
.
Do
good
O
Lord
to
Psal
,
125.
4.
those
that
are
vpright
in
heart
:
but
those
that
turne
afide
by
their
crooked
waies
,
&c.
It
is
the
property
of
an
hypocrite
,
to
dispense
with
his
conscience
,
at
least
for
some
one
speciall
,
beloued
sinne
.
As
Iob
among
other
his
characters
makes
this
one
,
that
hee
holdes
his
wickednesse
as
a
sweete
thing
in
his
mouth
,
&
Iob
.
20.
12.
hideth
it
vnder
his
tongue
,
and
fauoureth
it
,
and
wil
not
forsake
it
,
but
keepeth
it
close
in
his
mouth
.
Now
this
honest
heart
,
as
it
hates
all
sinnes
,
so
at
all
times
.
Sometimes
the
vnsound
heart
will
hate
sinne
,
when
there
is
no
benefite
by
it
,
but
if
after
it
may
chance
to
be
beneficiall
to
our selues
,
then
we
loue
it
.
Heere
is
a
notable
triall
of
sincerity
,
to
preferre
vertue
before
vice
,
then
,
when
in
humane
reason
vertue
shall
be
the
looser
,
vice
the
gainer
.
This
note
discouered
false-hearted
Iehu
.
He
would
not
downe
2.
King
.
10.
29.
with
the
worship
of
the
calues
,
as
well
as
with
Baals
,
and
why
?
because
hee
thought
that
would
bee
daungerous
for
his
kingdome
,
if
the
Israelites
were
let
go
to
the
temple
at
Ierusalem
,
to
worship
.
Therfore
Ieroboams
pollicie
still
preuailed
with
him
.
By
this
note
many
are
detected
for
vnsound
.
1
,
King
,
12.
2●
1.
Those
that
pretending
conscience
of
small
matters
sticke
not
at
greater
.
Like
the
Pharises
streining
a
gnat
,
and
swallowing
a
camell
.
Hypocriticall
Saul
seemed
to
make
a
hainous
matter
of
eating
the
flesh
of
beasts
with
the
bloud
.
For
vnto
the
people
thus
offending
he
said
,
Yee
haue
dealt
wickedlie
.
1.
Sam
▪
14
,
33.
But
it
was
nothing
with
him
to
spill
the
innocent
bloud
of
worthy
Ionathan
his
sonne
:
for
vnlesse
hee
had
beene
hindered
,
he
had
put
him
to
death
.
Nay
hee
was
so
scrupulous
,
that
hee
would
not
so
much
as
name
a
guilty
man
or
a
sinner
,
but
in
casting
of
lots
,
in
stead
of
saying
,
shewe
the
nocent
or
guilty
,
Ver
.
42.
Codo
integrum
.
id
est
declara
quis
si●
innoxius
,
pro
eo
quod
est
declara
nocentem
,
sid
e●phemismo
vtitur
vt
solent
hypocrita
.
Inn.
Luc
.
10.
31.
he
said
,
shew
the
vpright
,
or
innocent
person
,
as
Tremellius
reads
it
.
And
yet
this
man
at
the
same
time
,
made
no
conscience
of
cruell
and
bloudy
oathes
.
The
Priest
in
the
Gospell
,
when
hee
saw
the
wounded
manlye
halfe
dead
,
hee
went
on
the
other
side
of
the
way
,
fearing
least
,
by
comming
neere
vnto
him
,
hee
might
contract
some
legall
vncleannesse
:
but
he
feared
not
to
passe
by
without
all
mercy
and
compassion
,
his
poore
,
and
distressed
neighbor
.
The
Pharisees
would
not
defile
themselues
,
in
comming
into
the
common
hall
on
the
day
of
preparation
to
the
passeouer
:
but
they
scrupled
not
a
whit
to
imbrue
their
hands
in
the
bloud
of
the
innocent
lambe
Ioh
,
18.
28.
of
God
.
In
no
case
would
they
eat
in
vessels
vnpurified
:
but
the
meats
which
they
did
eate
in
those
vessels
were
horribly
polluted
,
both
with
vniustice
and
oppression
,
in
the
getting
of
them
,
and
with
intemperancie
,
and
riot
in
the
eating
of
them
.
And
this
is
the
meaning
of
that
of
our
Sauiour
,
Wo
bee
to
you
Scribes
,
and
Pharisees
,
hypocrites
,
for
ye
make
cle●●
Math
23.
27.
opened
.
Math
,
27
,
6.
Qualis
haec
innecentiae
simulati●
,
pecuni●m
sanguints
non
mittere
in
ar●ā
,
et
ipsum
sanguinem
●●it●enre
s●●
conscienti●m
?
Aug.
the
outward
side
of
the
cup
,
and
pla●ter
:
but
within
they
are
full
of
bribery
,
and
excesse
:
So
likewise
Iudas
30.
pieces
at
no
hand
must
go
into
the
treasury
,
because
it
was
the
price
of
the
bloud
.
What
a
counterfeiting
of
holinesse
was
this
,
not
to
suffer
the
price
of
bloud
to
lye
in
a
chest
,
and
yet
to
suffer
bloud
it selfe
to
lie
in
the
conscience
?
2.
This
note
likewise
discouereth
such
for
vnsound
,
whose
conscience
is
onely
for
the
greater
matters
,
the
importants
of
the
Law
,
mercy
and
iudgement
,
without
any
regard
of
mint
or
annice
,
though
these
also
be
Gods
commandements
,
and
ought
to
be
regarded
.
A
sincere
heart
is
like
to
the
eye
troubled
with
the
least
mote
,
or
like
to
a
neate
spruse
man
,
that
no
sooner
spies
the
least
speck
or
spot
in
his
garment
,
but
gets
〈◇〉
washed
out
.
Whereas
a
nasty-slouen
,
though
he
be
:
all
to
be
smeared
,
and
besoyled
,
hee
can
indure
it
well
enough
.
A
delicate
garden
may
not
haue
the
loast
weede
in
it
,
though
the
wildernesse
be
all
ouergrowne
with
them
.
And
a
boxe
of
pretious
ointment
may
not
haue
the
least
flie
in
it
,
though
abarrell
of
pitch
haue
swarmes
of
them
.
A
strait
shooe
cannot
indure
the
least
pibble
stone
,
though
a
wide
one
may
indure
a
greater
.
An
vnsound
conscience
is
large
and
can
swallow
downe
any
thing
.
The
sincere
conscience
is
strait
,
and
the
Luc
,
16
,
10.
Ioh
,
12
,
6
,
&
18
,
3.
least
bone
,
though
but
such
as
are
in
little
fishes
,
will
sticke
in
her
throat
.
And
certainely
,
he
that
is
vniust
in
the
least
,
is
vniust
also
in
much
.
Iudas
,
being
vnfaithful
to
Christ
in
the
matter
of
monie
proued
also
,
at
last
,
vnfaithfull
to
him
in
the
matter
of
his
life
it selfe
.
And
Salomon
tels
vs
,
how
hee
,
that
will
lye
ordinarily
in
common
speech
,
will
lye
also
before
the
iudgement
seat
,
when
he
is
produced
as
a
witnesse
;
as
contrarily
,
he
that
is
a
true
witnesse
bearer
there
,
will
not
lye
in
his
ordinary
discourse
.
For
this
I
take
to
be
the
meaning
of
that
Prouerbe
,
A
Pro
.
14.
5.
expounded
.
faithfull
witnesse
will
not
lye
:
but
a
false
witnes
bloweth
forth
lyes
.
If
a
man
bee
truely
faithfull
in
much
,
he
must
needs
also
be
faithfull
in
little
.
For
the
same
God
that
requires
his
fidelity
in
the
one
,
requires
it
also
in
the
other
.
Saint
Paul
vpon
this
ground
confirmes
his
sincerity
in
a
matter
of
priuate
promise
to
the
Corinthians
,
concerning
his
comming
to
them
,
by
his
sincerity
in
the
preaching
of
the
Gospell
,
a
far
greater
matter
.
God
is
witnesse
,
saith
hee
,
that
our
worde
,
that
is
,
promise
of
comming
,
towards
you
,
was
1
,
Cor
,
1.
18.
19.
not
yea
and
nay
.
Why
?
for
the
sonne
of
God
,
that
is
my
preaching
of
him
,
was
not
ye
,
and
nay
.
Neglect
then
of
small
matters
may
iustly
bring
our
obedience
in
greater
matters
into
suspicion
of
vnfaithfulnesse
.
And
therefore
in
this
regard
must
conscience
bee
made
of
obedience
euen
in
the
smallest
matters
,
&
that
vnto
the
death
,
namely
that
we
may
approoue
our
obedience
to
be
sound
,
and
free
from
deceit
.
For
in
greater
matters
if
we
should
not
stand
out
,
all
the
world
would
crie
shame
of
vs.
And
heere
it
would
he
hard
to
say
whether
the
shame
of
the
worlde
,
or
conscience
of
Gods
commandement
vrged
vs.
But
in
lessematters
,
the
world
rather
will
cry
shame
of
vs
,
if
we
dost
and
out
.
And
therefore
in
our
obedience
heere
,
Gods
commandement
seemeth
to
carrie
the
greatest
stroke
with
vs.
3.
This
note
discouereth
those
also
for
vnsound
,
that
hauing
some
care
of
outward
conformity
,
yet
mind
not
the
inward
reformation
of
the
heart
.
In
this
regard
our
Sauiour
cals
the
Pharises
hypocrites
,
and
resembles
them
to
painted
sepulchres
.
Art
begins
,
where
nature
ends
.
Nature
in
the
framing
of
mans
body
begins
first
with
the
hart
,
and
other
such
inward
parts
,
and
then
in
the
last
place
comes
to
the
face
,
and
the
outward
parts
.
Thus
is
it
with
hypocrisie
,
which
is
an
artificiall
kind
of
holinesse
;
it
begins
and
ends
in
the
outward
face
,
and
fashion
of
religion
:
The
inward
pith
,
the
heart
,
and
substance
thereof
it
cannot
attaine
vnto
.
But
the
heart
,
and
the
purity
thereof
is
the
speciall
thing
the
sincere
Christian
lookes
vnto
.
Gods
Israell
is
pure
in
heart
,
so
that
though
sometimes
the
hand
bee
defiled
,
yet
then
the
heart
is
not
alike
polluted
,
but
still
the
true
Israelite
may
say
,
My
heart
is
awake
,
though
mine
eies
sleepe
.
Whereas
the
base
Israelite
may
say
contrarily
,
My
heart
is
a
sleepe
though
my
eies
bee
waking
,
Cant
,
5
,
2.
and
my
tongue
be
walking
.
My
hart
is
foule
though
my
hand
be
neuer
so
fine
.
3.
A
sincere
heart
is
a
plaine
and
open
heart
,
not
3.
The
plaine
&
open
hart
.
desirous
to
smother
,
or
craftily
to
conceale
it
sinnes
,
but
rather
to
haue
them
laide
open
,
and
to
haue
the
conscience
rubbed
and
ransacked
.
So
that
with
Dauid
it
cryeth
,
Try
mee
O
Lord
,
and
see
if
there
bee
any
wickednesse
in
me
,
and
with
the
same
Prophet
,
let
the
Psal
,
139.
righteous
smite
me
.
But
an
vnsound
and
crooked
hart
Psal
,
141.
5.
as
well
as
crooked
legges
,
loues
to
bee
hid
.
It
hates
the
light
;
it
cannot
away
with
reprehension
,
but
wold
rather
eat
of
the
del●●●tes
of
flatteries
,
against
which
the
Prophet
praieth
,
Let
not
my
soule
eate
of
Psal
,
141
,
4.
their
delicates
,
Let
me
not
delight
in
their
clawings
,
but
rather
in
the
blowes
of
righteous
reprehensions
.
Neither
in
any
sorte
can
it
indure
triall
.
Guilty
Gen
,
31.
35.
Rahel
durst
not
rise
,
when
Laban
came
into
her
tent
to
search
for
his
Idols
.
On
the
contrary
,
as
it
argued
humility
in
the
11.
disciples
,
to
suspect
the
worst
by
themselues
,
so
also
sincerity
,
that
they
were
not
Math
,
26
,
22.
priuy
to
any
such
wickednes
,
when
hearing
our
Sauior
foretell
the
trechery
of
one
of
them
,
they
offred
themselues
to
the
triall
saying
,
Master
is
it
I
?
is
it
I
?
IV
.
Greatest
seuer
ty
against
our
owne
sinnes
.
4.
A
sincere
hart
is
alwaies
most
seuere
against
sin
,
where
nature
&
carnall
respects
wold
teach
vs
to
be
mildest
.
As
first
to
our selues
.
Indeed
sincerity
cannot
indure
sin
in
any
,
in
it selfe
least
of
all
.
An
hypocrite
will
not
indure
the
least
sin
in
others
,
no
not
so
much
as
a
moat
in
his
brothers
;
so
sharp
is
he
:
in
the
meane
time
he
can
indure
a
beam
in
his
own
eye
;
so
indulgent
Math
.
7
,
3.
is
he
to
himselfe
.
Iudah
could
adiudge
Thamar
to
the
fire
:
vpon
himselfe
yet
,
being
far
deeper
in
that
Gen
,
38
,
24.
transgression
,
he
could
pronounce
no
such
sentence
.
Dauid
lay
snorting
in
his
owne
sinne
,
when
yet
hee
sentenced
a
proportionable
sinne
,
related
in
the
person
2
,
Sam
,
12.
5.
of
another
.
Wherein
hee
bewraied
want
of
vprightnesse
.
It
was
said
of
Antonie
,
hee
hated
a
tyrant
,
not
tyranny
.
It
may
as
truly
be
said
of
an
hypocrite
,
tyrannum
non
tyrannidem
.
he
hateth
sinners
,
not
sinnes
.
For
he
nourisheth
many
in
him
,
notwithstanding
the
rigor
of
his
zeale
against
other
mens
sinnes
.
This
is
an
ill
signe
,
wheresoeuer
it
is
.
A
good
heart
is
ready
to
throw
the
first
stone
at
it selfe
,
beeing
slower
in
censuring
others
.
None
can
say
so
much
●●ainst
it
,
but
it selfe
will
bee
ready
to
say
much
more
.
And
as
the
sincere
man
will
no
more
winke
at
his
owne
sinnes
,
then
at
anothers
,
so
neither
at
theirs
,
to
whom
he
is
tied
more
by
naturall
and
worldly
respects
,
thē
others
,
to
whom
he
is
not
so
tied
.
No
more
at
his
owne
childrens
,
then
at
anothers
,
at
his
owne
parents
,
then
at
another
,
at
great
and
rich
ones
,
then
at
the
meaner
ones
,
at
friends
to
whom
he
is
bound
for
,
and
depends
vpon
in
hope
of
kindnesse
,
then
strangers
that
haue
no
interest
at
all
in
him
.
Sincerity
is
free
from
partiality
.
With
Leui
it
knowes
neither
father
,
nor
mother
,
neither
King
nor
Kaesar
.
This
the
Pharises
,
though
hypocrites
,
knew
well
enough
when
they
saide
,
Master
,
wee
know
thouteachest
Math
,
22.
16.
the
way
of
God
in
trueth
,
that
is
,
in
sincerity
,
and
carest
not
for
any
mans
person
,
no
not
for
Caesars
himselfe
.
Tell
vs
then
,
whether
lawfull
to
giue
tribute
to
him
or
no
.
Heere
then
was
Ionathans
sinceritie
,
1.
Sam
,
19
,
4
,
5
when
he
condemned
his
owne
Father
,
and
that
a
King
,
in
his
proceedings
against
Dauid
,
&
defended
Dauids
innocency
.
Heere
was
olde
Iakobs
sincerity
Gen
49.
Mark
.
6
,
18.
on
his
death
bed
,
when
fatherly
affections
are
most
liuely
,
so
deepely
censuring
Reuben
,
Simeon
,
Leui
his
owne
sonnes
.
Heere
was
Iohn
Baptists
sincerity
,
that
he
would
not
be
silent
,
no
not
at
Herods
incest
.
Here
was
our
Sauiours
sincerity
,
that
his
mouth
was
not
stopped
with
the
Pharisees
good
cheere
,
but
euen
at
their
owne
tables
layed
them
out
in
their
owne
colours
,
and
intertaines
them
with
as
many
menaces
,
Luc
,
9
,
37
,
42.
as
they
did
him
with
dishes
of
meats
.
Here
was
the
Beniamites
vnsoundnes
,
that
were
ready
with
Iudg
.
20.
14.
the
sword
to
defend
in
their
brethren
such
prodigious
lustes
,
which
they
could
not
but
condemne
in
their
iudgements
,
&
in
others
no
doubt
would
haue
bin
ready
to
haue
punished
with
their
swords
.
The
Prophet
ioyneth
these
two
together
,
Thou
art
a
God
of
pure
eies
,
aad
canst
not
beholde
iniquity
.
So
must
it
Hab
,
1
,
13.
be
with
vs
,
if
we
will
be
pure
&
sincere
in
heart
,
wee
must
behold
no
iniquity
,
no
not
in
our selues
,
or
those
that
are
neerest
vnto
vs.
For
sincerity
,
as
it
loueth
goodnes
euen
in
the
greatest
enemy
,
so
it
hateth
sin
,
euen
in
the
greatest
friend
.
Lastly
,
to
omitte
many
other
notes
,
sincerity
simply
V.
Reioycing
&
grieuing
for
others
graces
,
&
sins
as
well
as
our
owne
.
reioyceth
in
goodnes
,
&
in
good
things
themselues
and
the
glory
of
God
thence
arising
.
Therfore
as
it
grieueth
for
other
mens
sins
,
so
it
reioyceth
in
other
mens
obedience
.
Many
are
of
a
contrary
spirit
.
They
can
be
grieued
for
their
owne
sins
,
but
not
for
other
mens
.
Heere
it
is
suspitious
,
we
greeue
not
so
much
for
Gods
cause
,
for
the
dishonour
our
sins
hath
done
to
him
(
for
then
wee
should
greeue
also
at
our
brethrens
sins
,
because
they
also
staine
Gods
glory
)
but
for
our
own
sake
,
for
fear
,
or
feeling
of
some
euil
procured
to
our selues
by
our
sin
:
and
such
griefe
argues
rather
selfe-loue
,
then
any
true
loue
of
God
.
So
likewise
they
can
be
cheered
,
when
they
see
Gods
glory
set
forth
by
themselues
in
any
good
work
:
not
alike
,
when
by
others
.
Nay
rather
they
greeue
at
those
good
works
of
others
,
if
of
any
marke
,
wherein
they
haue
had
no
hand
themselues
.
Like
those
Ephraimites
,
that
said
to
Iptah
,
Wherfore
wentst
thou
to
fight
Iud
,
12
,
1.
against
the
children
of
Ammon
,
and
didst
not
call
vs
?
But
the
sincere
Christian
,
so
God
be
truly
glorified
,
though
it
be
without
his
help
,
yet
reioyceth
and
giueth
thankes
,
nothing
lesse
,
then
if
himselfe
had
bin
the
instrument
.
If
any
good
thing
be
done
,
he
doth
not
stand
curiously
inquiring
of
the
authour
;
of
his
iudgment
,
of
his
affections
,
to
find
out
something
to
imbase
the
work
;
but
is
glad
that
any
glory
is
broght
to
God
,
or
good
to
his
Church
,
and
with
thankesgiuing
taketh
his
part
of
benefit
thereout
.
Euen
as
in
eating
of
meats
,
wee
aske
not
where
or
how
it
was
got
,
but
fall
to
it
;
and
in
the
shambles
,
the
Apostle
willeth
not
to
inquire
whether
it
had
been
sacrificed
to
the
idol
or
no
,
but
being
good
meat
,
and
fit
to
be
1.
Cor
.
10
,
27.
eat
,
without
any
more
adoe
to
buy
it
.
Thus
Nathaniel
the
good
Israelite
did
not
so
stand
vpon
,
or
sticke
at
Nazareth
,
but
that
he
would
go
and
try
what
our
Sauiour
was
.
And
though
the
Philippick
preachers
Ioh
,
1
,
47.
Phil
,
1.
18.
preached
of
enuy
,
and
vaine-glorie
,
yet
for
the
matter
soundly
,
their
corrupt
manner
,
what
was
that
to
Paul
?
that
Christ
was
truely
preached
,
he
therein
reioyced
,
and
would
reioyce
.
It
is
not
then
sincerities
palate
,
not
to
relish
good
meat
,
and
wel
cooked
,
because
we
relish
not
the
cooke
.
Thus
I
haue
shewed
both
the
meanes
to
discouer
and
notes
to
trie
our
false
hearts
by
.
And
of
the
third
illustration
of
the
deceitfulnesse
of
the
heart
,
namely
by
the
vnsearchablenesse
thereof
,
so
much
.
CHAP.
XXIX
.
Certaine
generall
vses
arising
out
of
the
former
doctrine
of
the
heartes
deceitfulnes
,
or
an
exhortation
to
watchfulnesse
ouer
,
and
dealing
wisely
,
and
straitely
with
our
heartes
.
HAuing
by
Gods
goodnesse
thus
finished
the
whold
doctrine
of
the
hearts
deceitfulnes
,
it
remaineth
now
in
the
conclusion
,
that
besides
those
particular
vses
which
wee
haue
already
made
of
some
of
the
particular
branches
of
this
doctrine
,
we
shew
also
the
generall
which
ariseth
from
the
whole
.
And
they
are
specially
fiue
.
1.
If
our
heartes
be
such
deceiuers
,
it
standes
vs
1
For
watchfulnesse
.
then
in
hand
alwaies
to
haue
our
eyes
in
our
heads
,
and
to
haue
our
wittes
about
vs
,
hauing
to
deale
with
so
noble
a
iugler
,
so
full
of
cunning
trickes
,
and
sleightes
,
continually
ready
to
snare
vs.
We
walk
in
Chrys
.
hom
.
15.
ad
pop
.
Ant.
the
middest
of
snares
,
not
only
neere
them
,
but
in
the
very
middest
of
them
,
incompassed
with
them
on
euery
side
.
Therefore
let
vs
alwaies
bee
suspicious
,
and
iealous
ouer
our
heartes
,
in
all
places
,
and
vpon
all
occasions
,
in
our
solitarinesse
,
in
our
companie
,
in
our
businesse
with
men
,
in
our
dealings
with
God
,
in
hearing
,
praying
,
meditating
;
in
our
dealings
also
with
Sathan
,
in
wrestling
with
his
temptations
.
When
the
Philistimes
were
going
out
to
warre
against
the
Israelites
,
they
durst
not
1.
Sam
.
29.
let
Dauid
go
with
them
;
they
had
him
in
iealousie
,
because
of
the
loue
he
bare
to
his
owne
Countrie
,
and
therefore
put
him
out
of
the
armie
.
Happy
were
it
for
vs
in
our
spirituall
warre
with
Sathan
,
if
wee
could
as
easily
rid
our selues
of
our
naughty
,
deceitfull
hearte
,
as
they
did
themselues
of
Dauid
.
We
haue
farre
greater
cause
to
suspect
our
heartes
,
then
they
Dauid
.
The
acquaintance
of
the
flesh
with
Sathan
,
and
Sathans
interest
in
the
flesh
is
greater
then
the
Israelites
in
Dauid
.
Besides
that
they
neuer
had
any
experience
of
Dauids
deceitfulnesse
,
and
vnfaythfulnesse
,
as
we
haue
had
of
the
fleshes
.
Therefore
I
say
it
were
well
,
if
wee
could
wholy
cashire
this
trecherous
,
and
perfidious
flesh
.
But
since
it
stckes
so
close
,
as
that
we
cannot
possibly
be
shift
of
it
,
therefore
we
must
alwaies
haue
an
eye
ouer
it
;
euen
as
we
would
haue
ouer
an
vntrustie
,
pilphring
seruant
,
who
,
not
obserued
,
wil
filch
.
For
certainely
such
is
the
deceitfulnes
of
our
harts
,
that
if
our
eye
be
neuer
so
little
off
them
,
off
goes
the
yoke
of
the
Lord
presently
,
and
they
break
out
into
some
vnlawfull
liberty
,
or
other
.
Keepe
wee
then
our
heartes
,
as
Salomon
counsels
,
fensed
with
a
double
gard
,
as
the
Iailer
his
close
prisoner
.
See
Prou.
4.
the
doores
be
fast
locked
.
Yea
looke
to
the
windowes
,
as
Iob
did
.
If
there
bee
any
open
passage
,
this
deceiuer
will
either
let
in
some
body
to
him
,
Iob
.
31.
1.
which
should
not
come
in
,
or
els
he
will
out
himselfe
.
If
we
fall
asleepe
and
neglect
our
watch
,
either
the
Diuell
,
and
his
suggestions
will
enter
;
euen
as
when
the
sense
of
a
vineyard
is
downe
,
then
the
wilde
boare
,
and
all
manner
of
wild
beasts
come
in
,
and
deuour
all
:
or
else
our
hart
it selfe
will
wander
abroad
,
like
a
gadding
Dinah
,
in
the
idle
rouinges
of
her
owne
vaine
imaginations
.
Thus
then
should
we
thinke
with
our selues
euery
morning
,
This
day
I
am
to
venture
into
the
world
,
and
snares
euerie
where
lie
thicke
,
and
threefould
.
If
I
take
not
heed
,
easily
shal
I
be
caught
.
For
what
alas
is
there
wherin
my
heart
is
not
ready
to
deceiue
me
?
I
am
now
going
to
praier
.
My
heart
will
bee
ready
to
thrust
in
idle
,
and
wandring
fansies
,
vnles
I
watch
ouer
it
.
I
am
now
to
giue
an
almes
,
or
to
go
to
confer
with
my
Christian
friends
.
Pride
,
and
vaine
glory
will
foile
me
,
vnlesse
I
looke
well
to
my selfe
.
I
am
now
going
to
deale
in
such
a
controuersie
,
with
a
contentious
,
and
wrangling
man
.
My
heart
will
quicklie
breake
out
into
rage
,
and
distemper
,
and
my
mouth
will
soone
ouershoote
it selfe
,
if
I
holde
it
not
as
with
a
bridle
.
I
am
going
to
a
feast
.
If
I
put
not
a
knife
to
my
throate
I
shall
easily
bee
ouer-reached
by
my
deceitefull
appetite
.
If
I
let
loose
the
reines
to
mine
owne
corrupt
heart
Pro
.
●3
,
1.
I
shall
soone
offend
in
excesse
,
either
of
meate
,
or
mirth
.
I
am
now
to
go
forth
into
the
streete
.
And
how
many
are
the
temptations
ready
to
incounter
me
?
euen
euery
thinge
I
either
see
,
or
heare
.
If
I
see
my
enemie
,
in
what
danger
am
I
of
wrath
,
and
malice
?
if
my
friend
,
flourishing
,
of
enuie
?
poore
,
of
disdaine
?
if
a
beautifull
woman
,
of
lust
?
If
I
heare
rotten
speach
,
how
ready
am
I
to
bee
corrupted
with
it
?
if
reuiling
,
and
iniurious
,
how
ready
am
I
to
be
prouoked
with
it
?
This
is
the
cautelousnesse
we
must
vse
in
all
our
occasions
whatsoeuer
.
For
all
places
are
full
of
these
snares
,
the
streete
,
the
house
,
the
bourd
,
the
bedde
,
the
closet
,
yea
the
Church
,
the
pulpit
.
The
exhortation
of
Paul
to
Timothie
,
Watch
thou
in
all
thinges
,
is
needfull
;
because
2.
Tim
.
4.
5.
the
heart
,
deceitfull
aboue
all
thinges
,
is
also
deceitfull
in
all
thinges
,
euen
in
the
best
things
that
may
be
.
And
therefore
Christ
bids
vs
take
heede
to
our
heartes
,
euen
in
our
almes
,
in
our
praiers
,
and
Math
.
6.
other
the
holiest
seruices
,
we
can
possibly
performe
for
euen
in
them
snares
will
bee
set
for
vs.
In
these
actions
we
had
neede
shut
the
doore
of
our
heartes
that
our
mindes
steale
not
away
from
God
.
Neuer
then
trust
thou
this
heart
of
thine
,
that
it
will
bee
well
ordered
,
and
kept
in
good
frame
,
though
thou
cary
not
alwaies
so
heauy
a
hand
and
narrow
an
eye
ouer
it
.
No
,
if
thou
looke
not
thus
straightly
to
it
,
it
will
be
gone
as
a
wild-horse
,
if
a
man
once
let
goe
the
bridle
,
as
hee
is
walking
in
his
iourny
.
And
then
when
he
is
once
gone
,
hee
will
not
bee
gotten
againe
in
hast
;
but
a
man
must
spend
as
much
time
in
recouering
of
him
,
as
would
haply
haue
been
sufficient
to
haue
dispached
the
whole
iourny
.
So
will
it
fare
with
thy
heart
,
if
once
thou
let
go
this
bridle
of
watchfulnesse
.
It
will
run
out
so
farre
,
that
it
will
bee
long
ere
thou
wilt
catch
it
againe
.
It
will
be
so
frozen
,
that
it
will
be
long
ere
thou
can
bring
it
to
melt
.
It
will
bee
so
loose
,
and
idle
,
that
it
will
be
long
ere
thou
canst
worke
it
vnto
true
deuotion
.
And
thou
must
spend
as
much
time
,
nay
more
,
in
seeking
to
regaine
thy
heart
againe
,
and
to
bring
it
into
temper
,
and
tune
,
for
the
seruice
of
God
,
then
would
haue
serued
for
the
good
performance
of
the
seruice
it selfe
.
But
aboue
all
thinges
see
thou
trust
not
thine
heart
with
such
thinges
as
may
bee
dangerous
occasions
of
euill
.
Looke
better
to
it
then
so
.
Be
as
fearefull
of
this
,
as
thou
art
of
giuing
a
knife
to
a
childe
,
or
a
sword
to
a
mad-man
.
Thine
eye
cannot
bee
quick
enough
for
thy
heart
then
.
The
mad-man
wil
speake
sometimes
so
soberly
,
and
vse
such
faire
persuasions
to
be
vnfettered
,
and
promise
that
he
will
be
so
quiet
&c.
But
no
sooner
is
he
loose
,
but
he
plaies
reakes
,
woundes
,
slaies
,
destroies
whatsoeuer
is
in
his
way
,
yea
euen
him
that
loosed
him
.
So
likewise
deale
our
heartes
with
vs.
They
can
flatter
with
vs
,
&
ô
why
should
we
trouble
our selues
so
much
,
alwaies
to
be
looking
to
them
?
and
why
should
we
deale
so
hardly
with
them
,
alwaies
so
to
keepe
them
in
,
as
a
bird
in
a
cage
?
to
hold
them
so
short
of
all
liberty
?
why
?
they
haue
better
gouernement
of
themselues
,
then
that
we
need
to
feare
them
so
&c.
But
when
once
they
haue
gotte
free
,
then
they
serue
vs
like
the
mad-man
,
so
that
we
shall
rue
that
time
,
that
euer
we
gaue
them
such
liberty
.
2.
This
deceitfulnesse
of
our
heartes
must
cause
2
Vse
;
To
binde
our selues
to
God
by
couenant
.
vs
often
to
renew
our
couenant
with
God
,
and
by
solemne
vowes
,
and
protestations
of
our
repentance
,
as
it
were
with
strong
ropes
,
to
binde
,
and
hold
fast
these
fugitiues
.
If
a
man
be
knowne
to
be
a
common
deceiuer
,
wee
will
neuer
take
his
word
for
any
thing
:
but
if
wee
must
needes
deale
with
him
,
we
will
be
sure
to
haue
his
hand
and
seale
,
and
the
best
security
we
can
get
.
So
wise
,
and
wary
are
we
in
the
matters
of
this
life
.
Well
,
thy
heart
is
far
more
cunning
to
deceiue
thee
,
then
the
craftiest
fox
that
is
to
ouerreach
his
neighbour
.
Be
not
now
so
simple
as
to
beleeue
euery
sigh
,
euery
wish
and
word
,
euery
motion
,
and
inclination
of
thy
heart
.
For
how
often
,
as
I
haue
shewed
before
,
doe
our
heartes
deale
like
Zarah
when
hee
was
to
be
borne
,
Chap.
21.
make
many
good
profers
of
comming
forth
out
of
their
sinnes
as
it
were
the
darknesse
of
the
wombe
,
into
the
light
of
grace
,
but
they
recoile
presently
?
Euery
slight
occasion
is
in
steade
of
a
Perez
vnto
them
.
And
yet
lo
the
sillinesse
of
men
;
to
beleeue
their
hearts
that
are
so
light
of
faith
.
They
thinke
verily
when
they
feele
some
fitte
of
good
affection
,
O
now
I
haue
gotte
the
victory
,
sinne
shall
neuer
so
preuaile
against
me
as
it
was
wonte
;
when
yet
the
same
houre
,
it
may
be
,
sees
them
in
worse
takeing
,
then
euer
before
.
Saul
,
though
,
affected
with
1.
Sam
.
24.
17.
18.
19.
Dauids
apologie
,
he
acknowledged
both
Dauids
innocence
,
and
his
owne
vniustice
,
and
though
with
teares
,
with
good
wordes
,
My
sonne
Dauid
,
with
good
praiers
,
The
Lord
render
thee
good
,
he
witnessed
good
will
to
Dauid
,
yet
for
all
this
Dauid
trusted
Vers
.
23.
him
not
,
but
kept
himselfe
in
the
hold
still
.
For
shortly
after
Saul
was
hunting
after
him
againe
.
And
though
then
also
he
seemed
to
relent
,
&
promised
Dauid
peace
,
Come
againe
my
sonne
Dauid
,
I
will
1.
Sam
.
26.
21.
doe
thee
no
more
harme
,
yet
for
all
that
Dauid
hearkened
not
.
For
what
heede
is
to
bee
taken
to
a
false
,
and
fickle-hearted
mans
wordes
?
Our
heartes
being
as
fickle
,
and
inconstant
in
their
relenting
affections
towards
the
Lord
,
as
Sauls
was
toward
Dauid
,
should
we
trust
them
any
more
in
such
fittes
,
then
Dauid
did
Saul
?
No
:
but
,
since
euen
the
strongest
bondes
are
to
weake
too
hold
such
slippery
heartes
,
that
they
slide
not
out
of
our
hands
,
therefore
,
cause
them
to
enter
into
solemne
couenant
with
the
Lord
,
as
those
in
Nehemiah
,
Esra
,
and
the
Chronicles
.
Thus
did
Dauid
,
I
haue
sworne
,
saith
hee
,
Neh
.
10.
Esr.
10.
3.
2.
Chr.
15.
12.
Psal
.
119.
106.
and
will
performe
it
,
that
I
will
keepe
thy
statutes
.
In
euill
things
,
to
which
prone
by
nature
,
we
can
bind
our selues
by
oathes
,
and
vowes
,
when
wee
feele
our selues
disposed
vnto
them
,
as
to
reuenge
,
when
the
iniury
is
fresh
,
and
our
hotte
bloud
is
vp
:
how
much
more
then
should
wee
doe
the
like
in
good
?
The
diuell
sees
that
wrath
is
a
fire
soone
out
:
therfore
Chry
.
hom
.
8.
ad
pop
.
Antioc
.
he
will
nourish
it
with
an
oath
:
how
much
more
should
we
nourish
the
fire
of
zeale
,
and
good
affections
,
which
haue
no
fuell
from
within
vs
,
as
anger
hath
,
and
so
are
farre
more
easily
extinguished
?
how
much
more
I
say
should
wee
maintaine
,
and
vphold
in
our selues
all
good
thinges
with
this
proppe
of
an
oath
,
and
couenant-striking
with
the
Lord
?
And
here
see
that
thou
register
,
and
recorde
in
thy
accountes-booke
this
thy
couenant
,
that
so
when
thy
deceitfull
heart
shal
be
offering
to
start
aside
,
and
giue
thee
the
slippe
,
thou
maiest
presently
recall
it
,
and
keepe
it
in
with
putting
it
in
minde
of
this
couenant
.
What
?
didst
not
thou
,
on
such
a
time
,
when
thou
wert
humbled
vnder
the
hand
of
God
,
and
haddest
some
good
desires
kindled
in
thee
by
his
spirit
,
didst
not
thou
then
solemnely
giue
thy
faith
to
God
,
and
by
the
straitest
bondes
of
thy
vowe
,
and
oath
firmely
knitte
thy selfe
vnto
him
,
and
wilt
thou
so
soone
be
offering
to
make
escapes
from
him
?
Hast
thou
so
soone
forgotten
thy
couenant
?
Thou
false
fugitiue
,
but
yesterday
wast
thou
brought
home
to
thy
master
,
then
thou
humbledst
thy selfe
vnto
him
,
soughtest
reconciliation
,
promisedst
more
faithfull
seruice
.
And
yet
art
thou
now
offering
so
quickely
to
take
thee
to
thy
heeles
againe
?
3.
This
deceitfulnesse
of
our
heartes
must
teach
3
Vse
,
for
wisedome
to
apprehend
all
good
opportunities
.
vs
wisedome
,
to
take
them
at
the
vantage
,
when
at
any
time
we
finde
them
in
a
good
moode
,
in
any
sort
well
affected
,
or
disposed
to
any
good
duty
.
Thou
hast
this
wisedome
in
the
thinges
of
this
life
.
Hauing
to
deale
with
a
light
,
and
inconstant
man
,
when
thou
findest
him
in
the
good
vaine
,
then
thou
wilt
be
sure
to
lay
hold
of
that
opportunity
,
and
to
take
him
then
at
his
word
.
For
thou
knowest
,
that
if
thou
shouldest
let
him
goe
on
neuer
so
little
longer
,
within
an
houre
,
or
two
,
he
would
be
of
another
minde
.
Assuredly
thy
heart
is
far
more
variable
,
and
vncertaine
,
then
the
ficklest
man
that
can
be
.
Doest
thou
then
feele
at
any
time
,
that
thy
heart
is
warmed
with
good
motions
,
inlarged
with
good
affections
,
lift
vp
to
heauen
in
spirituall
meditations
,
doest
thou
feele
any
sparkled
of
the
heauenly
fire
;
take
thou
the
bellowes
presently
,
blowe
till
they
flame
,
cherish
,
and
make
much
euen
of
the
smoaking
flaxe
.
Now
is
the
time
for
thee
,
now
I
say
,
in
this
floate
of
good
affections
,
when
thy
heart
is
so
well
prepared
,
to
fall
to
praier
,
to
confession
of
thy
sinnes
,
to
reading
,
to
all
the
good
exercises
of
repentance
,
and
inuocation
,
and
in
a
word
to
the
doing
of
that
good
worke
for
the
which
motions
,
and
desires
are
risen
in
thy
minde
.
For
how
often
haue
the
best
of
vs
beene
beguiled
here
?
to
thinke
we
should
do
afterwards
that
which
in
present
we
purposed
,
and
desired
,
and
within
an
houre
,
or
lesse
,
all
our
heat
is
gone
,
our
affections
are
growne
chil
,
and
coole
,
our
heats
heauy
,
our
spirits
drousie
,
and
dead
,
and
so
our selues
wholly
disabled
for
the
dooing
of
that
wee
thought
.
And
why
?
because
we
stroke
not
the
iron
whiles
it
was
hot
,
wee
held
not
our
hearts
fast
,
when
we
had
hold
of
them
,
we
vsed
not
the
meanes
to
keepe
them
still
in
good
frame
,
and
temper
.
And
so
all
our
good
thoughts
vanish
,
and
come
to
nothing
.
Excellentlie
Dauid
,
My
heart
O
God
is
prepared
.
What
?
shall
I
suffer
now
Psal
,
57.
7.
other
occasions
to
cal
me
another
way
?
No
:
for
then
all
that
life
and
vigor
which
now
I
feele
,
wil
be
gone
:
but
I
will
arise
,
and
giue
thanks
,
and
so
,
I
will
arise
and
pray
,
arise
and
confesse
,
&c.
Oh
if
we
would
go
to
prayer
in
this
spring-tide
,
as
it
were
,
of
good
affections
,
how
then
,
as
the
Prophet
speaketh
,
should
wee
poure
out
a
praier
?
how
would
the
riuers
of
repenting
Esa
,
26.
16.
teares
ouerflow
?
whereas
,
neglecting
this
occasion
,
our
praiers
come
but
droppingly
from
vs
afterward
in
the
ebbe
of
our
affections
.
It
cannot
be
spoken
how
little
a
thing
will
distract
and
vnsettle
our
hearts
.
They
are
like
to
glasses
,
that
will
bee
hurt
with
a
little
breath
,
and
vnto
musicall
instruments
,
that
will
be
put
out
of
tune
with
the
least
distemper
of
the
aire
.
And
therefore
we
had
not
need
pretermit
the
opportunity
,
when
we
feele
them
wrought
vpon
in
any
sort
by
the
holy
spirit
of
God
.
What
good
impressions
would
they
not
receiue
then
,
beeing
so
soft
and
tender
?
whereof
afterward
they
will
not
be
capable
,
being
returned
to
their
former
hardnesse
?
Do
then
good
thoughts
,
&
desires
offer
themselues
,
doe
such
guests
seeke
lodging
in
thy
heart
?
Oh
welcome
them
in
the
kindest
manner
,
lay
hold
of
them
,
and
by
thy
kinde
and
respectiue
vsage
of
them
,
constraine
Luk
,
24
,
29.
them
,
as
they
once
our
Sauiour
,
to
stay
still
with
thee
;
what
is
this
kind
intertainment
,
wee
are
to
shew
them
,
but
the
intertainement
of
our
prayers
,
reading
,
and
conferring
of
the
worde
?
If
wee
would
doe
so
,
after
once
good
affections
are
entred
into
our
hearts
,
wee
should
euen
locke
vp
the
doore
vpon
them
,
that
they
could
not
get
out
againe
,
and
so
we
should
haue
more
of
their
company
then
now
we
haue
;
in
stead
of
visiting
vs
now
and
then
,
they
would
become
daily
guests
,
and
ordinary
residentiaries
with
vs.
Salomon
bids
vs
establish
our
thoughts
by
Pro
.
20
,
18.
counsell
.
This
Prouerbe
hath
his
truth
euen
in
holy
and
spiritual
thoughts
,
the
which
alas
will
soon
faile
,
vnlesse
wee
settle
and
confirme
them
in
our
harts
,
&
after
the
spirit
hath
once
entred
them
into
vs
,
doe
so
pegge
and
hammer
them
in
,
and
driue
them
downe
so
deepe
by
the
vse
of
good
meanes
,
as
that
we
may
not
easily
loose
them
afterward
.
At
the
first
rising
then
of
a
good
thought
,
pray
with
Dauid
,
because
thou
fearest
the
deceitfulnesse
of
thine
heart
,
knit
my
heart
,
this
false
fickle
fugitiue
heart
,
alwaies
ready
to
steale
from
thee
,
knit
it
O
Lord
,
and
tie
it
fast
Psal
,
86.
21.
vnto
thee
,
that
as
it
is
now
with
thee
,
so
it
may
stil
remaine
with
thee
,
and
againe
with
the
same
Prophet
in
the
behalfe
of
his
people
,
when
they
were
so
well
disposed
in
their
cheerefull
offering
to
the
temple
,
O
Lord
keep
this
for
euer
,
this
frame
of
the
thoughts
of
thy
seruants
hart
.
And
frame
his
mind
towards
thee
.
1
,
Chr.
81.
29.
This
counsell-taking
with
God
in
praier
,
is
the
onely
remedy
against
the
deceitfulnesse
of
our
heart
,
for
the
preseruing
and
establishing
of
all
good
thoughts
and
desires
.
4.
The
deceitfulnesse
of
our
hearts
must
cause
vs
IV
.
Vse
for
strait
examination
of
our
hearts
.
daily
to
keepe
an
audit
in
our
owne
conscience
,
euer
and
anon
calling
them
to
their
accounts
.
A
trusty
seruant
,
an
Eleazar
,
we
will
let
go
on
,
and
recken
but
seldome
with
him
.
But
a
Gehezi
,
one
that
is
but
of
slippery
fidelity
,
hadneed
be
reckned
with
euery
day
The
miserable
experience
then
which
we
haue
had
of
the
falsnes
of
these
harts
so
often
deceiuing
vs
,
must
make
vs
to
be
very
strait
and
seuere
in
examining
of
them
.
Salomon
not
obscurely
intimates
this
to
be
the
cause
of
our
harts
deceitfulnes
,
that
we
do
not
take
this
paines
of
a
strict
triall
.
Euery
mans
waies
are
pure
in
his
owne
eies
:
but
the
Lord
trieth
the
hearts
,
&
Prou.
21
,
2.
so
sees
their
secret
deceit
,
which
wee
perceiue
not
,
because
we
trie
not
.
Let
vs
neuer
therefore
let
reckonings
runne
on
,
but
euery
day
let
vs
make
all
euen
,
let
vs
chastize
our selues
euery
morning
,
examine
our
seluer
euery
euening
,
euen
in
the
still
silence
of
the
night
,
as
we
lie
waking
on
our
beds
.
In
the
matter
of
disbursement
of
money
for
the
repairing
of
the
temple
,
Iosiah
gaue
charge
that
no
reckoning
should
be
made
with
them
,
into
whose
hands
the
money
was
deliuered
;
for
(
saith
hee
)
they
deale
2.
Kings
22.
7.
faithfully
.
Indeede
,
if
our
hearts
dealt
faithfully
with
vs
,
wee
also
might
spare
this
labour
of
daily
countscasting
.
But
because
both
the
word
of
God
,
and
our
owne
experience
haue
sufficiently
discouered
their
vnfaithfulnesse
,
therefore
wee
contrarily
must
say
,
Let
there
be
daily
,
yea
hourely
recknings
kept
with
our
hearts
,
for
they
deale
exceeding
vnfaithfully
.
The
musitian
because
his
instrument
quickly
growes
out
of
tune
,
euen
whiles
he
is
in
playing
,
therefore
euen
then
he
will
be
tuning
of
it
,
as
soone
as
hee
spies
the
least
iarring
in
any
of
the
strings
:
so
must
wee
intermixe
the
correction
,
and
amendment
of
our
hearts
,
(
which
is
done
by
strict
examination
)
together
with
their
vse
,
and
imployment
,
and
not
to
bee
like
the
foolish
mower
,
that
still
mowes
,
and
neuer
whets
his
sith
.
Lastly
;
since
all
our
hearts
naturally
are
so
full
fraught
with
guile
,
being
so
immeasurably
and
vnsearchablie
V.
Vse
,
for
exhortation
to
sincerity
.
deceitfull
,
as
heere
the
Prophet
teacheth
;
it
must
cause
vs
in
the
hearty
bewailing
,
and
confessing
of
this
corruption
to
striue
for
the
contrary
grace
.
Wee
,
that
by
the
mercy
of
God
professe
religion
more
sincerely
,
are
ready
to
thinke
our selues
wronged
,
if
we
be
called
hypocrites
,
and
deceitfull
people
.
No
,
let
vs
make
vse
of
such
imputations
,
and
profit
by
the
railings
of
our
enemies
.
For
they
lay
no
other
imputation
on
vs
,
then
heere
God
himselfe
doth
,
saying
,
The
heart
of
man
,
without
exception
of
any
,
is
deceitfull
.
So
that
the
heart
euen
of
the
most
holy
,
and
regenerate
is
still
in
part
deceifull
,
as
in
part
it
is
wicked
.
Let
vs
not
then
deny
that
in
our selues
,
which
the
God
of
truth
hath
laid
vpon
vs
,
but
let
vs
rather
search
out
this
priuie
,
and
close
hypocrisie
of
our
hearts
,
and
hauing
found
it
,
purge
them
of
it
.
Praying
with
the
Prophet
,
Renue
a
right
spirit
in
me
,
labouring
for
that
same
truth
in
the
inward
parts
which
God
so
loueth
,
that
so
wee
may
Psal
.
51.
with
Apelles
,
be
approued
in
Christ
,
and
with
Nathaniel
,
Rom
,
16.
Iohn
1.
Gal
,
6.
true
Israelites
,
in
whome
no
guile
,
euen
the
Israel
of
God
,
pure
in
heart
.
The
which
,
that
wee
may
attaine
vnto
I
will
heere
set
downe
certaine
,
both
meanes
and
motiues
.
CHAP.
XXX
.
Motiues
vnto
,
and
meanes
of
sincerity
.
THe
motiues
to
incite
vs
vnto
sincerity
,
and
singlenes
of
hart
are
many
,
&
powerfull
,
throughout
the
whole
booke
of
God
,
some
whereof
I
will
vrge
at
this
time
.
1.
Sincerity
is
the
girdle
,
whereby
all
other
graces
are
tied
close
vnto
vs
,
So
the
Apostle
in
rhe
description
of
the
spirituall
armour
,
cals
it
the
girdle
of
truth
.
And
therefore
heere
also
is
true
that
wee
say
,
vngirt
,
vnblest
.
He
is
but
a
loose
man
,
that
wants
this
girdle
.
Let
his
gifts
and
graces
bee
neuer
so
excellent
,
Ephes
,
6
,
14.
yet
they
sit
but
loose
about
him
,
when
a
storme
comes
they
will
easily
bee
shaken
off
.
From
him
that
hath
not
shall
be
taken
away
that
he
hath
.
From
Math
,
13
,
12.
him
that
hath
not
the
gift
of
sincere
sanctification
shall
be
taken
away
those
common
gifts
of
an
ouerlie
,
and
superficiary
illumination
,
yea
his
showes
also
of
true
sanctification
.
Not
onely
that
hee
hath
shall
be
taken
away
,
but
that
also
which
he
seemes
to
haue
.
The
figge
tree
that
onely
made
a
show
with
leaues
,
Luk
,
18
,
18.
hauing
no
fruit
,
in
end
,
being
cursed
,
lost
the
leaues
to
,
wherewith
it
deceiued
our
Sauiour
,
and
wholly
withered
.
Gods
gifts
in
an
vnsound
heart
,
contrary
Mark
,
11
,
20.
as
it
were
to
their
owne
nature
,
being
peruerted
to
wrong
ends
,
doe
euen
sigh
vnder
our
abuse
,
&
God
hearing
their
groanes
giues
them
the
wings
of
the
Eagle
,
to
flye
away
from
such
vniust
possessours
.
How
fearfull
are
the
examples
of
many
vnsound
professors
,
who
notwithstanding
all
their
goodly
flourishes
,
haue
yet
vanished
at
last
?
they
haue
bin
stript
starke
naked
of
all
,
their
right
hand
hath
forgot
it
skill
,
their
right
eye
hath
bene
darkened
,
their
arme
Psal
,
137
,
5.
Ezech
,
11
,
17.
withered
,
they
haue
mouldred
away
,
and
become
meere
nothings
,
vnsauory
salt
fit
for
nothing
but
the
dunghill
.
Christ
hauing
tolde
the
Church
of
Sardis
that
hir
graces
were
ready
to
dye
,
giues
this
reason
thereof
.
For
I
haue
not
found
thy
workes
perfect
Reuel
,
3
,
2.
before
God
.
Therefore
they
are
ready
to
die
,
because
tainted
with
the
infection
of
hypocrisie
.
Had
not
Iudas
many
excellent
graces
of
praier
,
preaching
,
miracles
,
&
c
?
yet
,
forasmuch
as
they
wanted
the
salt
of
sincerity
to
preserue
them
from
putrefaction
,
both
he
and
they
miserably
rotted
,
&
came
to
fearefull
desolation
.
His
heart
became
a
stye
,
and
stable
for
Sathan
to
lodge
in
,
&
to
beget
that
monstrous
conception
of
barbarous
and
trecherous
villanie
.
So
that
what
the
Psalmist
speaketh
concerning
the
wicked
mans
temporall
estate
,
may
truely
bee
spoken
concerning
the
hypocrites
spirituall
estate
.
I
saw
him
like
the
fresh
lawrell
,
spreading
himselfe
,
&
Psal
,
37
,
35.
36
flourishing
:
but
lo
the
roote
being
corrupt
with
hypocrisie
,
he
could
not
hold
out
.
Inquire
for
him
,
and
for
his
many
graces
,
his
great
knowledge
,
his
burning
zeale
,
his
forward
alacrity
,
&c.
and
lo
their
place
cannot
be
found
.
The
body
when
the
soule
is
once
gone
,
may
not
long
stay
aboue
ground
.
It
must
needs
be
buried
.
So
the
hypocrites
graces
wanting
sincerity
,
which
is
the
very
soule
,
&
life
of
all
grace
,
they
are
but
a
stinking
carrion
,
and
what
should
an
odious
and
ouglie
loathsome
carcase
doe
,
but
bee
thrown
into
the
pit
?
Standeth
it
not
vs
then
in
hand
to
looke
to
our selues
that
we
be
vpright
in
heart
,
if
we
would
enioy
the
sweet
comfort
of
our
finall
perseuerance
?
For
,
as
excellently
Bradford
,
the
way
of
In
epist.
Christ
is
the
straight
way
,
and
so
strait
,
that
as
fewe
can
find
it
,
&
few
walk
in
it
,
so
none
can
halt
in
it
,
but
must
needs
goe
vpright
.
For
as
the
straitnesse
will
suffer
no
reeling
to
this
side
or
that
side
,
so
if
any
man
halt
,
hee
is
like
to
fall
off
the
bridge
into
the
pit
of
eternall
destruction
.
An
vnsound
horse
that
hath
some
secret
fault
,
may
carrie
as
good
a
shew
as
the
soundest
,
and
at
the
first
for
a
mile
,
or
two
will
trauell
as
freshly
and
cheerefully
,
as
any
,
but
at
length
he
tires
,
and
giues
ouer
.
So
is
it
with
an
vnsound
,
&
deceitfull
Christian
.
Notwithstanding
all
his
faire
beginnings
,
and
hopefull
entrances
,
yet
hee
continues
not
.
Let
an
apple
seeme
neuer
so
beautifull
if
it
be
rotten
at
core
,
it
wil
quickly
putrifie
.
The
house
built
on
the
sand
cannot
stand
alwaies
.
If
a
tempest
arise
,
downe
it
goes
,
it
falls
,
and
the
fall
thereof
is
great
,
like
that
of
Ierusalem
,
which
though
it
were
Math
,
7.
a
most
glorious
and
godly
city
,
yet
it
was
wholly
ruined
,
and
leuelled
with
the
ground
,
not
a
stone
left
vpon
a
stone
.
So
great
is
the
fall
of
these
sandy
Christians
,
Luc
,
19.
44.
that
it
euen
astonisheth
them
that
knew
them
before
,
when
they
stood
flourishing
in
their
pride
,
&
beauty
.
So
that
heere
also
we
may
translate
those
words
of
the
Prophet
from
the
outward
goods
,
and
apply
them
to
the
inward
graces
of
the
wicked
.
Oh
how
horrible
and
suddenly
are
they
consumed
?
Thou
hast
Psal
,
73
,
19.
set
them
,
and
their
graces
too
,
in
slippery
ground
,
As
a
dreame
they
vanish
&c.
And
as
they
in
the
Prophet
Ezek
,
28
,
13.
lament
Tyrus
and
Sidon
,
with
the
like
lamentation
may
wee
bewaile
the
pittifull
ruines
of
the
vnsound
Christian
.
Thou
hast
beene
in
Eden
,
the
garden
of
God
,
as
one
of
the
fairest
trees
thereof
,
Euery
pretious
stone
Reuel
.
18.
16.
was
in
thy
garment
,
the
ruby
,
the
topaze
,
the
diamond
,
&c.
But
alas
alas
these
great
ones
that
were
cloathed
with
purple
and
silke
.
For
in
one
houre
are
all
these
riches
come
to
desolation
.
Yesterday
flourishing
like
one
of
the
gallant
lillies
,
putting
downe
Salomon
in
al
his
Math
,
6
,
30.
glory
,
and
alas
to
day
cast
into
the
fiery
ouen
of
hel
.
The
many
gourds
of
excellent
graces
sprouted
vp
suddenly
,
and
grew
mightily
,
and
vnder
their
shadow
,
ye
sat
reioycing
:
but
alas
with
Ionas
his
ioy
.
Iona
,
4
,
6
,
7
,
8.
For
the
worme
of
a
deceitfull
hart
in
one
night
hath
as
suddenly
consumed
them
all
.
So
that
now
ye
are
worse
then
euer
before
;
as
Ionah
,
after
the
perishing
of
his
gourd
,
troubled
not
only
with
the
sun
,
but
also
with
the
East-wind
.
The
winds
of
the
Diuels
temptations
shall
be
let
loose
more
fiercely
to
inrage
the
skorching
sunne
of
thine
owne
concupiscense
,
and
corruption
;
free
liberty
shal
be
giuen
to
thy
formerly
restrained
corruption
;
and
forasmuch
as
thou
wast
alwaies
a
sowe
,
power
of
reentrance
shall
be
graunted
to
the
impure
spirit
with
the
company
of
seuen
worse
,
that
as
once
he
did
those
Gadaren
swine
,
he
may
carrie
thee
headlong
into
the
filthy
,
and
miry
sea
of
thine
owne
fleshlinesse
there
to
wallow
and
tumble
as
before
thy
cleansing
.
God
hath
threatned
,
and
he
will
be
as
good
as
his
word
,
to
spue
out
the
luke-warme
out
of
his
mouth
.
Thinke
not
now
Reuel
,
3
,
16.
that
God
will
bee
like
thee
,
that
as
thou
eatest
vp
thy
vomit
,
so
he
will
his
,
and
suffer
thee
,
after
thou
art
once
vomited
,
to
come
into
his
stomack
againe
.
Nay
,
because
hee
saw
,
thou
wast
such
a
dogge
that
thou
wouldst
returne
to
thy
sinne
,
which
thou
hadst
vomited
,
therefore
hath
he
spued
thee
out
for
euer
;
to
teach
thee
by
his
example
in
spuing
thee
out
,
how
thou
shouldst
haue
spued
thy
sin
out
,
namely
without
a
desire
of
euer
returning
to
it
againe
,
as
the
Israelites
to
their
forsaken
Aegypt
.
Such
Israelites
,
that
after
their
departure
from
Aegypt
,
carry
yet
a
disposition
of
returning
,
in
the
wildernes
must
they
die
,
into
Gods
rest
neuer
must
they
enter
.
O
miserable
case
of
the
hypocrite
,
which
is
so
desperate
,
and
irremediable
!
The
fall
of
the
sandy
house
,
saith
our
Sauiour
is
great
.
Heerein
great
,
because
so
quashed
Math
,
7
,
27.
in
shiuers
,
that
it
cannot
bee
reared
vp
againe
,
and
the
curse
of
God
is
such
vpon
it
,
beeing
fallen
that
like
Iericho
,
and
Ierusalem
it
is
irreedifiable
.
With
Iosh
,
6.
●6
.
Psal
,
119
,
10.
my
whole
heart
haue
I
sought
thee
,
saith
Dauid
,
suffer
me
not
to
wander
from
thy
commaundements
.
Insinuating
thereby
,
that
such
as
doe
not
seeke
God
with
their
whole
hearts
,
that
is
in
singlenesse
of
heart
,
vnfainedly
,
God
will
suffer
them
to
wander
in
crooked
blind
waies
,
and
that
fearefully
,
and
irreturneablie
Psal
.
119
,
8●
.
To
the
like
purpose
is
that
in
the
same
Psalm
,
Let
my
heart
be
vpright
in
thy
statutes
,
that
I
may
neuer
bee
ashamed
.
Those
then
that
are
not
vpright
in
heart
God
owes
them
a
shame
,
and
will
assuredly
pay
it
vnto
them
.
Is
it
not
a
shame
for
a
man
in
good
trade
to
prooue
bankerupt
,
and
turne
begger
?
will
he
not
be
ashamed
to
looke
any
body
in
the
face
,
that
knew
him
before
?
so
surely
is
it
with
the
deceitfull
Christian
when
he
is
thus
fallen
away
;
being
now
made
a
miserable
spectacle
,
and
as
it
were
a
monster
to
be
pointed
at
with
the
finger
,
that
as
the
true
Israelite
is
noted
out
with
a
Behold
,
for
imitation
,
Behold
a
true
Israelite
in
whom
no
Ioh
,
1.
47.
guile
,
so
he
with
a
Behold
,
for
detestation
,
behold
the
man
that
tooke
not
God
for
his
strength
.
What
a
shame
Psal
.
52.
7
,
this
,
when
it
wil
be
said
,
was
not
this
the
great
professour
,
the
earnest
preacher
?
and
lo
now
with
Demas
he
hath
imbraced
the
present
world
.
Did
not
Adams
apostasie
fill
his
face
with
shame
?
Howsoeuer
sometimes
this
kind
of
men
haue
faces
of
wainscotte
,
and
foreheades
of
brasse
,
yet
their
conscience
,
I
dare
say
,
is
ashamed
,
to
see
God
discouer
their
filthy
nakednesse
,
by
taking
away
their
very
showes
of
grace
,
and
bringing
their
secret
wickednesse
to
light
.
I
conclude
then
this
first
motiue
with
the
wordes
of
our
Sauiour
whose
it
is
.
Take
Luc
.
12.
1.
2.
heede
of
hypocrisie
.
For
there
is
nothing
hidde
that
shall
not
be
reueiled
,
nor
couered
,
that
shall
not
bee
knowen
.
How
righteous
,
ó
Lord
,
is
this
thy
iudgement
vpon
hypocrites
?
They
are
not
that
,
they
seeme
,
and
are
thought
to
be
:
Therefore
at
last
they
shall
seeme
,
and
be
thought
to
be
that
,
they
are
.
2
Sincerity
is
the
highest
perfection
attainable
in
this
life
.
That
which
is
wanting
in
the
measure
of
obedience
,
and
holinesse
is
made
vp
in
the
truth
,
and
soundnesse
thereof
.
Therefore
Peter
,
beeing
asked
of
the
measure
of
his
loue
to
Christ
,
louest
thou
me
more
then
these
?
answereth
only
concerning
the
Ioh
.
21
15.
truth
;
being
asked
of
the
quantity
,
answeareth
onely
concerning
the
quality
,
Lord
thou
knowest
that
I
loue
thee
.
For
the
quantity
,
it
matters
not
so
much
with
thee
:
None
loues
thee
so
much
as
he
ought
:
but
for
the
sincere
quality
,
which
is
all
in
all
with
thee
,
as
for
that
,
I
appeale
to
thy selfe
.
Hence
it
is
that
wher
the
scripture
speaketh
of
perfection
it
is
to
be
vnderstood
of
sincerity
,
in
the
feeling
of
imperfection
,
and
in
an
earnest
desiring
,
and
aspiring
after
perfection
.
Those
that
in
one
place
are
said
to
bee
1.
Chron
.
12.
33.
afterward
vers
.
38.
perfitte
,
in
another
,
by
way
of
exposition
,
are
said
to
be
vpright
.
3.
Where
sincerity
is
,
there
God
both
couers
and
cures
all
other
infirmities
.
As
hypocrisie
drowneth
many
excellent
graces
,
and
causeth
God
to
take
no
notice
of
them
;
so
contrarily
sincerity
many
grosse
infirmities
,
and
by
drawing
the
eye
of
God
to
it selfe
,
causeth
it
to
winke
at
them
.
How
many
infirmities
scaped
from
the
good
Prophet
Dauid
?
his
numbring
the
people
,
his
counterfeiting
madnesse
,
his
collusion
with
Achish
,
his
rash
anger
,
and
furious
swearing
,
and
vowing
the
death
of
Nabal
,
and
his
vniust
dealing
with
good
poore
Mephibosheth
.
These
things
were
sinnes
,
yet
sincerity
was
a
veyle
vnto
them
.
Because
sincerity
was
not
so
shaken
in
his
other
sinnes
as
in
his
murther
,
and
adultery
,
God
that
tooke
some
speciall
notice
of
this
last
,
would
take
none
at
all
of
the
other
.
The
heart
of
Dauid
,
saith
the
scripture
,
was
vpright
in
all
thinges
saue
in
the
matter
of
Vriah
.
When
at
Hesekiahs
passouer
there
had
been
some
want
in
some
of
the
people
their
preparation
,
yet
Hezekiah
charitably
presuming
of
the
sincerity
,
and
honesty
of
their
heartes
,
prayes
thus
for
them
,
The
good
Lord
2.
Chron
.
30.
15.
19
be
mercifull
to
him
that
prepareth
his
whole
heart
to
seeke
the
Lord
God
,
though
he
be
not
clensed
according
to
the
purification
of
the
sanctuarie
.
Lo
how
sincerity
preuailed
against
the
defect
of
legall
purification
,
being
more
powerfull
to
drawe
Gods
blessing
,
then
the
other
his
curse
.
Some
of
Asaes
infirmities
hauing
been
mentioned
by
the
holy
Ghost
,
as
that
the
high
places
were
not
taken
away
,
yet
the
conclusion
is
,
Yet
his
heart
was
vpright
towards
the
Lord
all
his
daies
.
Lo
how
all
other
his
infirmities
are
couered
1.
King
.
15.
14.
with
the
mantle
of
sincerity
.
Contrarily
in
Iehu
,
we
may
obserue
,
how
the
holy
Ghost
after
a
large
description
of
many
excellent
things
done
by
him
,
doeth
at
last
as
it
were
draw
a
crosse
line
,
and
blot
out
all
spoken
before
with
this
conclusion
;
But
Iehu
regarded
not
to
walke
in
the
law
of
the
Lord
with
all
2.
King
.
10.
31.
his
heart
.
Lo
how
all
other
his
graces
are
buried
in
the
graue
of
an
vnsound
heart
,
Great
vertues
,
not
sweetned
with
sincerity
,
are
no
ornament
vnto
vs
:
And
great
infirmities
,
not
soured
with
hypocrisie
,
are
no
great
deformities
.
Those
God
acknowledges
not
:
these
God
imputes
not
.
4
Neither
doth
God
couer
onely
,
but
in
time
cure
also
sincerities
imperfections
;
giuing
it
strength
and
daily
increase
of
grace
to
preuaile
against
them
.
For
the
eies
of
the
Lord
behold
all
the
earth
to
shew
him
2.
Chro
.
16.
9.
selfe
strong
with
them
that
are
of
vpright
heart
.
Howsoeuer
they
may
be
weake
in
themselues
,
yet
they
shall
feele
Gods
strength
perfiting
it selfe
in
their
weaknesse
.
For
as
it
is
in
the
Psalme
,
with
the
vpright
Psal
.
18.
25.
thou
wilt
bee
vpright
;
thou
wilt
not
faile
him
in
his
neede
.
No
,
The
Lord
is
neere
to
them
that
call
vpon
him
,
that
call
vpon
him
in
truth
,
he
is
neere
with
the
powerfull
Psal
.
145.
18.
presence
of
his
spirit
,
to
helpe
them
in
all
their
needes
,
to
relieue
,
&
succour
them
against
all
their
infirmities
,
and
temptations
.
Whereupon
the
Psalmist
praies
,
Do
good
ô
Lord
to
them
that
are
true
Psal
.
125.
4.
in
heart
;
yea
and
assures
vs
out
of
his
owne
experience
that
God
is
good
to
Israel
,
euen
in
the
middest
of
Psal
73.
1.
affliction
,
and
temptation
,
but
to
what
Israel
?
to
the
pure
in
heart
.
And
Paul
promiseth
such
as
are
simple
Rom.
16.
19.
20.
to
euill
,
that
is
sincere-hearted
,
that
they
shal
not
alwaies
be
held
captiue
vnder
their
infirmities
,
but
at
length
Sathan
shall
be
trod
vnder
their
feete
.
It
is
the
wont
of
the
Lord
to
reward
the
sincerity
of
a
litle
grace
with
abundance
of
greater
graces
.
Nathaniel
,
before
his
coming
to
Christ
,
could
haue
no
great
knowledge
,
yet
being
a
true
Israelite
,
void
of
guile
,
Christ
further
in
lightens
him
,
giues
him
the
sight
of
the
true
Messiah
,
not
only
bodily
,
but
spirituall
,
Iohn
.
1.
49.
50.
indues
him
with
true
faith
,
and
promises
him
still
greater
matters
.
Alas
the
weake
and
dim
knowledge
that
the
poore
Eunuch
,
and
Cornelius
had
in
the
mystery
of
godlinesse
:
yet
because
according
to
that
poore
measure
of
knowledge
they
had
,
they
worshipped
God
sincerely
,
an
Euangelist
Acts.
8.
&
10.
was
sent
to
the
one
,
and
both
an
Angell
,
and
an
Apostle
to
the
other
,
bringing
the
reward
of
their
sincerity
in
their
handes
,
the
clearer
light
of
the
Gospell
,
and
a
fuller
largesse
of
spirituall
giftes
.
For
as
the
curse
of
God
is
vpon
hypocrisie
to
decrease
,
and
destroy
a
great
deale
,
a
great
stocke
of
grace
,
so
the
blessing
of
God
is
vpon
sincerity
to
increase
the
little
stocke
,
the
two
mites
,
the
graine
of
musterd
seede
of
sincerity
.
So
that
as
in
the
outward
estate
,
so
also
in
the
inward
it
is
true
which
the
Prophet
speaketh
of
the
true
child
of
God
.
A
little
vnto
the
righteous
is
better
then
great
riches
to
the
wicked
For
Psal
.
37.
16.
as
Gods
curse
blowes
vpon
the
great
reue●●●es
of
wicked
men
,
so
that
they
often
fall
into
decay
,
and
Vers
.
21.
are
forced
,
as
the
Psalmist
sayeth
,
to
come
,
and
borrow
euen
of
the
godly
man
,
who
is
poorer
,
that
is
,
hath
not
so
much
,
as
they
,
so
also
is
it
in
the
spiritual
riches
of
the
hypocrites
graces
compared
with
the
vpright
Christians
.
Their
great
giftes
they
haue
prosper
not
,
in
the
time
of
their
trouble
they
are
glad
to
borrow
as
it
were
of
poorer
men
,
to
craue
comfort
,
and
reliefe
of
meaner
Christians
,
not
so
richly
gifted
as
themselues
,
like
as
the
foolish
virgins
in
the
parable
for
all
the
great
blaze
of
their
lampes
were
faine
to
begge
oyle
of
the
wise
.
Hence
Math
.
25.
8.
it
is
that
the
vpright
mans
little
portion
of
grace
is
better
then
the
greater
share
of
the
hypocrite
;
because
it
thriues
in
his
handes
,
and
by
his
good
husbandry
quickly
rises
,
the
secret
curse
of
God
,
as
a
moath
,
eating
vp
,
and
wasting
the
other
.
Is
not
a
little
springe
,
better
then
a
great
pond
?
yes
.
For
in
summer
,
when
the
great
ponde
is
dried
vp
,
the
little
spring
still
holds
out
,
and
does
vs
seruice
.
So
is
it
with
the
graces
of
sincerity
.
Though
they
are
but
little
as
the
oyle
in
the
cruse
,
and
the
meale
in
the
barrell
of
the
Sareptan
widdow
,
yet
they
haue
such
a
springe
,
that
as
she
held
out
in
the
famine
,
when
many
of
better
estate
,
in
all
likelihood
,
perished
,
so
when
the
proude
hypocrite
that
had
ten
talents
,
is
broken
and
hath
brought
his
ten
talents
to
none
,
yet
the
humble
sincere
Christian
,
that
had
but
two
talents
,
continues
still
,
and
hath
brought
his
two
to
foure
,
his
fiue
talents
to
ten
.
And
what
s
the
reason
of
this
increase
?
Euen
his
sincerity
.
Because
Luc
.
19.
17.
thou
hast
been
faithfull
saith
our
Sauiour
,
in
a
little
,
I
will
make
thee
ruler
ouer
much
.
Surely
Dauid
,
as
all
other
Christians
,
had
no
great
stocke
to
beginne
withall
:
for
the
kingdome
of
heauen
,
in
the
first
beginnings
is
but
as
a
graine
of
muster
dseede
:
yet
,
in
short
Math
.
13.
space
of
time
,
that
his
little
,
faithfully
imployed
,
&
wisely
husbanded
,
brought
so
admirable
an
increase
,
that
the
poore
prentise
got
before
the
richest
Merchantes
in
this
kind
,
euen
the
teachers
themselues
,
and
the
graue
sages
,
and
ancient
fathers
,
that
had
of
a
long
time
knowne
him
that
was
from
the
beginning
,
Iohn
.
2.
14.
were
of
his
old
acquaintance
,
and
were
in
Christ
long
before
him
.
I
the
other
day
a
poore
puny
,
Rom.
16.
7.
Psal
.
119.
99
100.
a
freshman
,
haue
now
got
more
vnderstanding
,
then
all
my
teachers
for
all
their
great
reading
,
yea
then
all
my
auncients
,
for
all
their
long
experience
.
But
how
might
this
come
to
passe
?
Because
I
kept
thy
preceptes
,
namely
in
sincerity
.
This
I
had
saith
he
,
namely
the
Psal
.
119.
56.
grace
to
remember
the
name
of
God
in
the
night
,
to
make
his
statutes
my
songes
in
the
house
of
my
pilgrimage
&c.
because
I
kept
thy
precepts
.
5
Sincerity
as
it
lessens
something
our
euill
,
so
it
amplifies
and
addes
to
the
glory
of
our
good
actions
,
euen
such
as
are
but
of
the
lower
sort
.
There
is
not
the
meanest
action
whatsoeuer
,
which
sinceritie
,
will
not
set
a
faire
gloze
vpon
,
and
procure
it
that
grace
in
the
eyes
of
God
,
that
in
some
respects
it
shall
be
matchable
euen
to
workes
farre
greater
,
in
their
owne
nature
.
A
poore
labouring
man
that
liues
by
his
handes
hauing
beene
faithfull
in
that
place
,
and
performing
sincere
obedience
therin
to
God
,
may
haue
as
much
comfort
on
his
deathbed
,
as
the
best
minister
,
and
magistrate
,
whose
seruice
yet
is
in
it selfe
farre
more
honorable
.
Yea
if
his
sincerity
in
his
calling
bee
greater
then
theirs
is
in
theirs
,
his
comfort
also
shall
be
greater
.
For
God
regardes
not
so
much
the
matter
,
as
the
forme
of
our
obedience
,
not
so
much
the
thing
that
wee
do
,
as
the
affection
wherewith
we
do
it
.
Where
sincerity
is
,
there
,
in
the
meanest
workes
that
are
,
together
with
them
,
the
heart
is
giuen
to
God
.
And
the
more
a
man
giues
of
his
hart
to
God
,
the
more
acceptable
is
his
worke
.
The
widdowes
mite
could
weigh
but
light
:
but
her
hart
weighed
heauy
.
And
so
her
heart
being
put
to
her
mite
gaue
it
weight
aboue
the
greater
,
but
farre
more
hartlesse
,
largesse
of
the
Pharise
.
Sincerity
is
to
our
workes
,
as
spirit
is
to
our
bodies
,
maketh
it
farre
better
,
then
a
greater
,
where
there
is
more
flesh
,
but
lesse
spirit
.
O
rare
and
excellent
vertue
of
sincerity
which
can
make
light
drammes
,
and
barly
cornes
as
massie
and
ponderous
,
as
the
huge
talents
.
Whereas
contrarily
the
want
of
sincerity
maketh
talents
as
light
as
feathers
.
Hypocrisie
,
such
is
the
filth
of
it
,
imbaseth
the
purest
mettals
,
and
turneth
very
gold
,
yea
pretious
stones
into
rustie
iron
;
Contrarily
,
sincerity
in
an
excellent
kind
of
alchymie
turneth
iron
into
gold
,
and
as
once
our
Sauiour
water
into
wine
.
Hypocrisie
causeth
the
most
glorious
workes
of
almes
,
prayer
,
preaching
,
with
great
indignation
to
be
reiected
:
sincerity
the
poorest
workes
,
of
keeping
sheepe
,
sweeping
the
house
,
&c.
with
great
fauour
to
be
accepted
.
Sincerity
then
is
all
in
all
.
A
sincere
Tutior
est
in
corpere
digitus
sanus
,
quam
lippiens
oculus
.
Digitus
exigua
quaedam
res
est
,
oculus
magnifice
multum
potest
,
&
tamen
melius
est
digitum
esse
,
&
san●m
esse
,
quam
oculum
esse
,
&
perturbari
,
lippire
&
ex●acari
.
In
Psal
.
130.
Luc
.
16.
Rahab
,
is
better
then
an
vnsound
Iudas
.
As
in
the
naturall
body
to
vse
S.
Austens
comparison
,
the
case
of
the
sound
finger
is
safer
then
of
the
blindish
eye
.
The
finger
indeede
is
but
a
little
small
thing
,
and
cannot
do
such
seruice
as
the
eye
,
it
is
not
of
that
admirable
nimblenesse
,
and
quicknesse
,
nor
cannot
guide
,
and
direct
the
whole
body
,
as
the
eye
doth
.
And
yet
it
is
better
to
be
a
finger
,
and
to
be
sound
,
then
to
be
an
eye
,
&
to
be
dimme
,
and
darke
,
ready
to
fall
out
of
the
head
.
Better
in
gods
familie
to
be
a
faithfull
doore-keeper
,
and
so
to
be
sure
to
hold
our
place
,
then
to
be
an
vnfaithfull
steward
,
and
so
with
him
in
the
Gospell
,
to
bee
thrust
out
,
and
come
to
the
danger
of
begging
.
When
we
come
to
die
,
it
is
not
the
greatnesse
,
or
the
multitude
of
those
good
works
which
we
haue
done
,
but
the
good
disposition
of
an
honest
,
and
sincere
heart
in
the
doing
of
them
that
must
then
stand
vs
in
steade
.
The
Psalmist
pronounces
them
blessed
that
are
vpright
in
their
way
.
Hee
maketh
no
choise
of
the
way
,
he
doth
not
say
,
Blessed
are
they
that
are
vpright
in
the
way
of
the
ministery
,
or
the
magistracie
,
but
speaking
indifferently
of
any
way
allow
able
by
the
word
,
be
it
neuer
so
simple
,
or
meane
,
he
saith
blessed
are
the
vpright
in
their
Psal
.
119.
1.
way
,
whatsoeuer
it
be
,
be
it
but
to
be
a
drudge
in
a
kitchin
,
yet
he
that
is
vpright
in
this
way
is
blessed
,
as
contrarily
he
that
is
not
vpright
in
a
fairer
,
and
more
glorious
way
,
as
the
way
of
Apostleshyp
,
is
cursed
.
God
lookes
not
so
much
to
the
way
,
as
to
thy
foote
in
walking
in
the
way
.
Let
the
way
be
neuer
so
meane
yet
no
discomfort
,
if
thou
walke
in
it
vprightly
:
let
it
be
neuer
so
glorious
,
yet
no
comfort
,
if
thou
walke
in
it
haltingly
.
Therefore
Esekiah
being
stroken
with
that
thunderbolt
of
the
sentence
of
death
,
what
was
his
comfort
?
Euen
this
,
the
conscience
of
his
sincerity
.
O
Lord
thou
knowest
I
haue
Esa
.
38.
3.
walked
with
an
vpright
heart
.
This
was
his
only
refuge
.
Though
those
good
workes
hee
had
done
were
in
regard
of
his
calling
of
the
highest
note
,
the
restoring
of
the
true
worship
of
God
,
the
purging
of
the
defiled
temple
,
and
priesthood
:
yet
he
doth
not
comfort
himselfe
with
these
so
worthy
works
;
O
Lord
thou
knowest
I
haue
clensed
thy
sanctuarie
,
erected
thy
worship
,
repaired
the
decaied
wals
of
Ierusalem
,
renued
the
glory
,
and
beauty
of
thy
Sion
:
no
;
but
without
instancing
in
any
particulars
,
he
had
done
,
he
mentions
only
the
manner
of
doing
,
his
sincerity
of
affection
in
all
his
doinges
.
I
haue
walked
before
thee
with
a
perfect
heart
.
So
how
many
,
and
glorious
were
the
workes
of
Paul
,
his
miracles
,
his
preaching
,
planting
of
Churches
,
conuersion
of
sinners
,
suffering
of
perfecutions
.
Yet
reuiewing
his
life
,
what
was
his
chiefest
comfort
?
Let
vs
heare
himselfe
speake
.
This
is
our
reioycing
,
2.
Cor
.
1.
12.
not
that
we
haue
cast
out
the
Diuels
,
healed
the
sicke
,
clensed
the
lepers
,
by
the
thunder
of
my
preaching
caused
Sathan
to
fall
downe
from
heauen
like
lightning
;
(
no
none
of
all
these
were
his
comfort
:
)
but
,
that
in
simplicitie
,
and
godly
purenesse
we
haue
had
our
conuersation
in
the
world
.
Hence
it
Aug.
in
Psal
.
130.
Non
voluit
Apostolos
gaudere
ex
eo
quod
pr●prium
habebant
,
sed
ex
eo
quòd
●●
m●aeteris
salutem
ten●bant
.
Inde
voluit
gaudere
Apostolos
vnde
gaudes
&
tu
.
Quomodo
distortum
lignum
si
disponas
in
pauimento
aequali
non
collocatur
,
non
compaginatur
nec
adiungitur
,
sed
semper
agitatur
&
nutat
,
non
quia
inaequale
est
vbi
posutsti
,
sed
quia
distertum
est
quod
p●suisti
:
Ita
cor
tu●m
quamdiu
distortum
non
potest
collineari
rectitudini
dei
,
&
non
potest
in
illo
collocari
,
vt
●aereat
illi
,
&
fiat
rectum
.
Aug.
in
Ps.
31.
Pro
.
11.
Iohn
.
1.
47.
was
that
the
Apostles
when
they
returned
to
Christ
reioycing
in
their
victorie
ouer
the
Diuell
were
checked
,
and
bidden
to
reioyce
not
in
any
other
thing
,
then
in
that
which
euery
sincere
Christian
,
though
neuer
so
meane
,
and
contemptible
,
may
reioyce
in
as
well
as
they
,
namely
that
their
names
were
written
in
heauen
.
6.
The
speciall
hatred
,
and
antipathie
that
is
in
God
against
deceitfulnesse
should
be
a
strong
motiue
vnto
sincerity
.
There
can
be
no
vnion
betwixt
God
,
and
the
hypocrite
,
in
regard
of
the
great
dissimilitude
of
dispositions
.
God
is
single
;
And
he
is
double
:
hauing
a
heart
and
a
heart
,
and
therefore
cannot
be
as
Dauid
:
a
man
according
to
Gods
heart
.
The
hypocrite
is
crooked
,
and
God
is
straight
:
And
how
will
you
compact
together
,
and
make
euen
straight
and
crooked
?
How
can
there
be
friendship
betwixt
them
that
are
euery
way
of
contrary
dispositions
?
But
where
there
is
likenesse
of
manners
there
easily
will
hearts
be
glued
,
and
riweted
together
.
Now
the
vpright
in
heart
are
according
to
Gods
owne
heart
,
and
therfore
,
as
Salomon
saies
,
they
are
his
delight
.
The
Lord
so
loueth
the
truth
in
the
inward
partes
,
that
hee
himselfe
with
his
owne
mouth
will
commend
,
yea
and
admire
the
true
Israelite
.
Behold
a
true
Israelite
,
said
our
Lord
of
Nathaniel
.
Though
sincerity
lurke
with
Saul
,
and
care
not
for
being
beheld
,
yet
God
bringes
it
forth
to
light
,
and
biddes
others
behold
it
.
So
true
is
that
of
the
Apostle
,
that
the
true
Iewes
praise
is
of
God
.
Was
it
thought
such
a
matter
for
Achilles
to
haue
the
Poet
Homer
describer
of
his
vertues
?
O
the
glory
then
of
the
sincere
Christian
that
shall
haue
God
himselfe
the
trumpetter
of
his
praises
?
But
he
loathes
,
and
abhorres
the
hypocrite
,
euen
as
the
stomacke
doth
lukewarme
water
,
hee
distates
him
as
much
as
he
doth
the
grosse
and
open
offendours
.
Therefore
it
is
that
he
●oakes
them
with
such
in
their
punishment
.
Do
good
ô
Lord
to
the
true
in
heart
.
But
these
that
turne
aside
by
their
crooked
waies
,
them
(
that
is
hipocrites
)
the
Lord
shal
lead
away
with
the
workers
of
iniquity
;
yea
and
reprocheth
them
with
their
name
,
when
hee
inflictes
the
punishment
,
Depart
ye
workers
of
iniquity
.
Therefore
it
is
also
,
that
when
he
would
threaten
a
man
a
grieuous
punishment
indeed
,
he
saies
hee
will
giue
him
his
portion
with
hypocrites
.
And
indeede
the
hypocrites
punishment
must
needes
bee
very
grieuous
,
since
he
must
be
spewed
out
of
Gods
mouth
.
Now
the
basest
places
that
are
,
we
thinke
good
enough
to
cast
vp
our
gorge
in
.
So
odious
is
the
lukewarme
Reuel
.
3.
16.
Magis
culpa
digna
est
quae
ad
ostentationem
et
laudem
lachrymas
fundit
,
quam
quae
corporalis
studio
pulchri
tudinis
color●tur
fucis
,
stibioque
depingitur
.
hom
.
6.
in
Math
.
hypocrite
in
the
eyes
of
God
,
that
in
some
regards
he
can
better
away
with
the
starke
cold
Atheist
,
and
openly
prophane
,
and
scandalous
Epicure
,
as
who
would
not
rather
haue
an
open
,
then
a
secret
,
and
friend-like
enemie
.
Chrysostome
saies
well
,
that
she
is
a
worse
woman
that
in
hypocrisie
blurres
her
face
with
teares
,
that
shee
might
bee
iudged
an
humbled
penitentiary
,
then
she
that
beautifies
it
with
painted
colours
,
that
she
might
be
reputed
a
faire
and
louely
creature
.
And
in
the
same
proportion
of
reason
wee
may
say
that
God
more
hateth
the
popish
pharisaicall
pininge
of
the
body
by
counterfeit
fasting
,
then
the
Epicurish
pampering
of
the
body
with
gluttony
,
and
bellicheare
.
So
out
of
conceit
is
God
with
hypocrisie
.
And
this
he
shewes
most
apparantly
,
in
that
hee
will
not
indure
he
should
come
neere
him
in
any
seruice
,
or
sacrifice
of
prayer
,
or
praise
.
For
his
sharpe
nose
easily
discerneth
,
and
is
offended
with
the
stinking
breath
of
his
rotten
lunges
,
though
his
wordes
be
neuer
so
sented
,
and
perfumed
with
shewes
of
holinesse
.
7
And
as
in
other
regardes
God
thinkes
him
vnfit
to
come
neere
him
,
so
specially
in
the
function
of
the
ministery
.
Some
such
indeede
haue
come
neere
him
,
as
Iudas
among
the
Apostles
.
But
often
hath
he
cast
them
out
with
reproch
,
as
vnsauory
salt
into
the
dunghill
.
Whatsoeuer
their
other
sufficiences
,
and
inablements
may
bee
,
yet
their
want
of
a
sound
heart
makes
God
hold
them
vnworthy
of
this
honorable
calling
.
For
this
is
the
speciall
thing
required
of
the
disposers
of
Gods
secretes
,
1.
Cor
.
4.
2.
that
euery
man
bee
found
faithfull
.
Therefore
when
Simon
Magus
would
haue
been
medling
heere
,
Simon
Peter
thrust
him
away
,
&
told
him
plainly
,
thou
hast
no
part
,
or
fellowship
in
this
ministration
.
And
Act.
8.
●1
.
marke
the
reason
,
why
;
for
thine
heart
is
not
right
in
the
sight
of
God
.
But
though
all
,
with
this
Simon
,
are
not
thus
kept
out
,
yet
God
shewes
his
dislike
of
them
some
other
waies
,
either
cashiering
them
with
great
disgrace
,
or
else
making
both
them
,
and
their
ministery
vile
,
&
contemptible
.
For
the
Lord
will
be
sanctified
in
them
that
come
neere
him
,
if
not
in
Leuit
10.
3.
the
sincerity
of
their
sanctification
,
yet
certainely
in
the
seuerity
of
their
condemnation
.
8
And
as
the
hypocrite
is
thus
vnfitte
for
God
,
so
also
for
all
good
men
,
to
haue
any
thing
to
doe
with
;
such
blemishes
are
they
,
and
indeed
the
very
botches
of
any
Christian
society
.
Lydia
desired
Paul
and
Silas
vpon
no
other
condition
to
enter
into
Act
16.
15.
her
house
,
then
this
,
if
they
had
iudged
her
faithfull
.
And
Dauid
,
hauing
prayed
for
the
sweet
company
,
and
communion
of
the
godly
,
Let
such
as
Ps.
119.
79.
80.
feare
thee
turne
vnto
me
,
and
such
as
know
thy
testimonies
,
immediately
addeth
another
praier
,
Let
my
heart
be
vpright
in
thy
statutes
,
that
I
may
neuer
bee
ashamed
.
Insinuating
thereby
that
hee
should
be
vnfit
for
the
company
of
Gods
children
,
vnlesse
his
heart
were
vpright
.
As
therefore
in
the
former
speach
he
praied
for
the
company
of
the
godly
,
so
in
the
latter
for
that
which
might
make
him
meete
for
their
company
,
so
that
he
might
hold
out
in
that
blessed
fellowship
,
without
being
ashamed
,
when
in
the
end
for
want
of
sincerity
he
should
bee
shaken
off
by
his
companions
.
And
again
the
same
Prophet
describing
what
kind
of
Court
he
would
haue
when
he
came
to
the
kingdom
,
banisheth
from
it
the
deceitful
person
,
&
maketh
choise
only
of
the
faithfull
.
Mine
eies
shall
be
to
the
faithfull
of
the
land
,
that
they
may
dwell
with
me
.
Hee
that
walketh
in
a
perfect
way
he
shall
Ps.
101.
6.
7.
serue
mee
.
There
shall
no
deceitfull
person
dwell
within
my
house
.
9
Againe
hypocrisie
is
so
loathed
by
God
,
that
he
grudget
it
the
least
successe
in
any
thing
it
goeth
about
.
Iakobs
sonnes
hauing
trecherously
sold
their
brother
would
yet
couer
their
sinne
,
as
with
a
lie
,
so
with
a
feined
,
hypocriticall
consolation
of
their
Gen.
37.
35.
mournefull
old
father
.
But
with
all
their
wordes
could
not
they
in
the
least
sort
cheere
him
vppe
.
They
were
but
miserable
comforters
,
because
feyned
.
Hence
it
is
that
the
blessing
of
God
is
not
so
vsuall
,
nor
so
large
vpon
the
labours
of
hypocrites
,
though
neuer
so
well
qualified
,
as
of
sincere
preachers
though
otherwise
of
meaner
giftes
.
If
thou
wilt
turn
vnto
me
thou
shalt
conuert
,
said
God
to
Ieremy
And
this
is
giuen
as
the
reason
of
Iohn
the
Baptists
Ier
.
15.
19.
Luc
.
1.
16.
so
great
successe
in
conuersion
of
soules
,
because
he
shold
haue
the
sound
,
&
powerful
spirit
of
Elias
.
He
shall
conuert
,
saith
the
Angell
to
Zecharie
,
many
of
the
children
of
Israel
to
their
Lord
God
.
Why
so
?
For
he
shall
go
before
him
,
not
in
the
spirit
of
hypocrisie
,
but
in
the
spirit
&
power
of
Elias
.
So
where
the
good
hand
of
God
is
noted
in
the
successe
of
Esraes
iourny
,
this
reason
is
giuen
therof
,
euen
Esraes
faithfull
,
and
honest
heart
to
God
ward
.
He
came
to
Ierusalem
according
to
the
good
hand
of
his
God
that
was
vpon
him
.
For
Esra
had
prepared
his
hart
to
seeke
the
law
of
the
Lord
,
and
to
doe
it
&c.
Esra
.
7.
9.
10.
10.
Well
,
but
this
sometimes
befals
sincerity
for
it
further
triall
to
be
denyed
successe
.
God
forbid
yet
that
any
one
should
be
iudged
an
hypocrite
for
want
of
successe
.
This
would
argue
want
of
charity
&
iudgment
?
but
lo
see
the
misery
of
an
hypocrite
in
the
want
of
successe
,
and
the
happines
of
the
sincere
professor
in
the
same
case
.
For
the
one
hath
comfort
in
the
conscience
of
his
sincerity
:
the
other
is
vexed
,
and
tormented
with
the
guilt
of
his
vnsoundnes
,
and
taketh
this
punishment
,
as
a
iust
rebuke
thereof
.
The
vnsound
minister
let
his
paines
be
neuer
so
great
,
his
preaching
neuer
so
profitable
,
yet
,
if
it
take
not
,
hath
iust
cause
to
lay
the
blame
not
vp-his
hearers
,
but
himselfe
.
For
well
may
hee
thinke
with
himselfe
.
How
should
I
looke
that
god
should
grace
words
comming
from
a
corrupt
,
and
impure
heart
with
the
attendance
of
his
holy
spirit
?
But
such
ministers
,
as
in
the
want
of
successe
,
are
priuy
to
themselues
of
their
owne
sincerity
,
they
may
say
with
Paul
,
2.
Corinthians
3.
4.
5.
If
our
Gospell
bce
hid
,
it
is
hid
to
them
that
perish
.
Why
so
?
For
we
preach
not
our selues
,
but
Christ
Iesus
the
Lord
,
and
our selues
your
seruants
for
Iesus
sake
.
Marke
how
the
Apostle
alleageth
his
sincerity
in
the
discharge
of
his
ministery
as
a
reason
of
comfort
,
when
it
preuailed
not
;
assuring
himselfe
vpon
this
ground
that
the
fault
was
in
the
hearers
themselues
,
and
not
in
him
,
or
in
his
preaching
.
The
hypocrites
successe
then
is
either
none
at
all
,
or
comfortlesse
,
and
so
as
good
as
none
.
For
all
the
ioy
of
his
successe
is
dashed
with
the
conscience
of
his
own
hypocrisy
.
Wheras
the
sincere
Christian
as
he
is
vnder
the
promise
of
successe
,
and
so
often
hath
it
:
so
when
for
iust
causes
God
sees
it
not
fitto
accomplish
this
his
promise
,
being
onely
conditionall
,
yet
then
hath
he
more
comfort
in
his
successelesse
sincerity
,
then
the
hypocrite
for
his
life
can
haue
in
his
most
successefull
and
happiest
hypocrisie
.
Yea
the
sincere
Christian
being
a
beholder
of
his
successe
oftens
carries
away
al
the
comfort
thereof
,
when
the
miserable
hypocrite
himselfe
is
left
drye
and
destitute
.
The
successe
of
a
good
work
done
in
sincerity
is
specially
comfortable
to
the
worker
himselfe
,
aboue
that
it
is
to
others
.
Contrarily
,
that
comfort
which
is
in
the
successe
of
an
hypocriticall
good
worke
is
wholly
others
,
the
workeman
himself
hath
not
the
least
iot
.
Hence
S.
Paul
though
Phil
,
1
,
18.
the
false
Apostles
were
his
aduersaries
,
and
preached
of
enuy
to
vexe
him
,
and
thought
little
of
prouiding
matter
of
comfort
for
him
,
yet
he
reioyced
in
their
preaching
,
and
the
fruit
thereof
.
Whereas
yet
they
themselues
,
preaching
onely
of
vaineglory
and
contention
,
could
not
haue
the
least
comfort
thereby
.
11.
Lastly
;
In
all
dangers
,
trialls
,
temptations
,
sincerity
maketh
vs
valiant
and
couragious
,
begetting
in
vs
the
true
manly
,
generous
and
heroicall
spirits
,
euen
that
Lion-like
boldnes
spoken
of
in
the
Prouerbs
.
It
is
not
put
out
of
countenance
with
the
false
accusations
Prou.
28
,
1.
of
slanderous
tongues
.
It
throweth
them
off
as
Paul
did
the
viper
vnhurt
,
yea
in
a
holie
skorning
,
it
laugheth
at
them
;
as
the
wild
asse
in
Iob
doth
at
the
horse
and
the
rider
.
No
no
.
The
brest-plate
of
righteousnes
,
the
brazen
wall
of
a
good
conscience
feareth
no
such
arrows
.
It
saith
with
Paul
,
I
passe
not
for
mans
iudgement
.
Though
mine
aduersary
should
write
a
booke
against
me
,
would
I
not
take
it
vpon
my
shoulder
1
,
Cor
,
4
,
3.
and
bind
it
as
a
crowne
vnto
mee
?
saith
Iob
.
Yea
further
Iob
,
31.
35
,
39.
saith
that
holy
man
,
I
will
tell
him
the
number
of
my
goings
,
I
will
acquaint
him
with
my
whole
life
,
&
let
him
picke
what
hee
can
thereout
,
so
little
doe
I
know
by
my selfe
:
O
the
confidence
of
sincerity
:
yea
yet
further
,
I
will
come
vnto
him
,
not
as
a
guilty
trembling
slaue
,
but
as
a
prince
,
that
being
strongly
guarded
both
with
armed
men
and
his
subiects
loue
;
and
imboldened
with
the
might
,
&
right
of
his
own
power
,
walkes
securely
,
and
without
feare
.
O
the
noble
spirits
of
sincerity
!
And
indeed
euery
true
Christian
,
being
a
spirituall
Prince
,
hath
the
spirits
of
the
best
Prince
,
as
hauing
that
Princely
priuiledge
of
a
Phil
,
4
,
8.
{αβγδ}
.
dubble
guard
,
the
guard
of
the
Angels
without
,
&
of
a
good
conscience
within
,
the
peace
wherof
;
as
the
Apostle
speaketh
,
is
in
stead
of
a
guard
against
aduersary
power
.
Shall
now
such
a
Prince
,
so
guarded
,
regard
the
enmity
of
any
?
feare
threatenings
of
any
,
though
neuer
so
mighty
?
No.
Well
may
others
fear
him
,
as
Herod
and
Saul
proud
tyrants
did
,
the
one
Iohn
,
his
poore
minister
,
knowing
saith
the
Scripture
,
he
was
a
iust
man
and
holy
,
the
other
Dauid
,
his
poore
subiect
for
the
same
cause
:
but
hee
feares
none
but
Mark
,
6
,
20.
1.
Sam
.
18
,
14.
15.
2
,
Tim
,
1.
7.
God
;
neither
yet
him
slauishly
.
God
hath
not
giuen
vs
th
spirit
of
feare
,
but
of
power
and
loue
,
&
of
a
sound
mind
,
saith
the
Apostle
;
opposing
the
spirit
of
feare
to
the
spirit
of
soundnesse
and
sincerity
.
And
indeed
as
there
is
nothing
more
bold
then
a
sound
conscience
:
so
nothing
more
base
,
or
sooner
abashed
,
then
an
vnsound
conscience
,
destitute
of
this
sincerity
:
Eliah
in
his
rags
had
the
heart
to
go
meete
Ahab
in
his
robes
,
and
Dauid
in
the
middest
of
all
hs
reproches
,
had
the
face
to
professe
the
name
of
God
before
Kings
and
Princes
,
without
euer
being
blanked
Psalm
,
119.
at
their
presence
.
For
,
let
a
man
bee
neuer
so
much
deiected
▪
this
sinceritie
will
reuiue
,
and
refresh
his
spirit
,
and
put
new
life
into
him
.
Contrarily
Peter
,
when
he
rushed
,
in
the
presumption
of
his
deceitfull
heart
,
into
danger
,
without
this
fense
and
fortification
,
how
dastardly
a
coward
shewed
hee
himselfe
?
See
how
small
a
thing
danted
him
;
euen
the
words
of
a
poore
sillie
wench
.
Who
yet
afterward
,
cloathed
with
this
armour
,
was
so
stout
,
and
manly
,
that
not
the
high
Priest
himselfe
,
nor
all
his
prisons
,
nor
punishments
whatsoeuer
,
could
any
thing
appall
him
;
so
in
the
afflictions
sent
by
God
,
ô
the
releefe
that
then
sincerity
yeelds
within
,
when
all
other
things
faile
vs
!
This
causeth
vs
to
lift
vp
our
heads
with
ioy
;
when
others
are
at
their
very
wits
end
for
feare
.
The
hypocrite
in
peace
,
and
security
may
seeme
strong
and
valorous
;
but
let
God
by
some
affliction
dragge
him
out
as
it
were
by
the
eares
from
his
lurking
hole
,
and
conuent
him
before
his
tribunall
,
and
thou
shalt
not
see
any
thing
more
abiect
or
hartlesse
.
Then
is
that
of
the
Prophet
verified
,
The
sinners
in
Sion
are
afraid
,
a
feare
is
come
among
the
hypocrites
.
Who
among
vs
shall
dwell
with
the
deuouring
Esa
,
33
,
14.
fire
?
who
among
vs
shall
dwell
with
the
euerlasting
burnings
?
But
the
sincere
heart
euen
in
this
case
holds
out
confident
,
and
comfortable
.
When
Christ
seemed
to
set
himselfe
against
Peter
,
and
to
call
the
truth
of
his
profession
into
question
,
with
that
threefold
pinching
demand
,
Simon
louest
thou
me
?
Peters
faithfull
heart
still
held
it
owne
,
and
ouercame
in
Ioh
,
21
,
15
,
16
that
wrestling
,
Lord
thou
knowest
I
loue
thee
.
O
the
boldnesse
of
sincerity
,
that
dares
make
God
the
Iudge
,
when
hee
makes
himselfe
the
accuser
!
When
Iob
had
against
him
not
onely
the
diuell
his
enemy
,
pushing
at
him
with
his
poysoned
weapons
,
but
euen
his
owne
friends
,
scurging
him
with
their
tungs
,
yea
his
owne
wife
a
thorne
pricking
him
in
the
eye
,
yea
his
owne
God
,
miserably
lashing
his
naked
soule
with
scorpions
,
what
was
it
that
releeued
him
against
all
these
,
but
the
remembrance
of
his
owne
vprightnesse
in
the
course
of
his
life
by
past
?
And
therefore
he
said
,
Vntill
I
dye
I
will
neuer
take
away
my
innocency
from
my selfe
.
My
heart
shall
not
reproue
mee
for
my
daies
.
Who
now
would
want
such
a
companion
,
Iob
,
27
,
5
,
6.
such
a
friend
as
sincerity
is
,
and
that
stickes
so
close
vnto
vs
,
and
yeeldeth
such
sweet
comfort
,
euen
in
our
sorest
trials
,
and
hardest
streights
?
Here
then
happily
some
,
feeling
the
want
of
this
Meanes
to
get
sincerity
.
so
necessary
a
grace
,
will
inquire
concerning
the
Meanes
to
attaine
thereto
.
The
first
meanes
is
for
a
man
alwaies
to
possesse
his
heart
with
the
apprehension
of
Gods
presence
,
and
so
to
keepe
it
in
his
feare
continually
,
to
walke
as
Enoch
Gen
,
5.
Heb
,
11.
Gen
,
17
,
1.
did
,
with
God
,
as
being
in
his
eye
,
and
with
Moses
seeing
him
that
is
inuisible
.
Walke
before
me
▪
saith
God
to
Abraham
,
and
be
vpright
.
First
,
Walke
before
me
,
set
thy selfe
in
my
presence
,
behold
my
all
seeing
eye
,
that
seeth
in
the
darke
,
euen
in
the
darkest
corners
of
the
heart
,
and
then
bee
vpright
.
This
apprehension
of
Gods
presence
will
quash
,
&
crush
euen
the
very
first
risings
of
hypocriticall
thoughts
.
What
?
God
sees
me
,
and
shall
I
dare
to
dallie
with
him
?
If
but
a
man
,
nay
if
but
a
child
could
looke
into
my
heart
,
I
durst
not
deale
dubbelie
,
and
deceitfully
.
How
then
may
I
dare
to
do
so
,
when
the
God
of
heauen
is
present
,
and
beholds
me
?
Hypocrisie
ariseth
from
the
secret
Atheisme
of
the
heart
,
whereby
he
saith
.
Tush
none
seeth
.
And
in
this
regard
Ananias
Acts
5
,
9.
and
Saphira
,
a
paire
of
noble
hypocrites
are
said
to
tempt
God
in
their
hypocrisie
,
that
is
to
make
triall
of
him
,
whether
he
were
present
euery
where
or
no
,
and
so
knowing
all
things
were
able
to
reueale
their
hypocrisie
.
And
for
the
same
cause
did
Peter
tell
them
,
that
they
lied
not
to
men
,
but
to
the
holie
ghost
,
because
they
thought
they
were
out
of
Gods
hearing
,
and
onely
Peter
,
and
they
with
him
,
heard
them
.
Therefore
the
Church
in
the
Psalmes
sheweth
how
they
were
kept
in
their
sincerity
,
from
dealing
falsly
in
their
couenant
with
God
;
because
they
Psalm
,
44.
remembred
that
God
would
search
it
,
as
beeing
the
searcher
of
the
heart
.
And
S.
Paul
notably
ioynes
these
two
together
,
Wee
make
not
merchandise
of
the
2
,
Cor
,
2
,
17.
word
of
God
,
We
play
not
the
hucksters
with
it
:
but
as
of
sincerity
,
as
of
God
in
the
sight
of
God
speak
wee
in
Christ
.
It
is
impossible
for
a
man
to
speak
as
in
Gods
presence
,
and
not
to
speake
sincerely
.
A
second
meanes
is
diligently
to
reuiew
all
our
workes
of
obedience
,
as
one
God
did
his
of
creation
and
to
obserue
the
peace
and
comfort
of
conscience
which
we
finde
,
when
we
do
good
things
with
good
hearts
,
as
on
the
contrary
the
trouble
and
disquiet
of
mind
,
when
we
do
otherwise
.
And
withall
,
when
we
take
our selues
thus
tardie
,
in
a
holy
indignation
to
take
reuenge
of
our selues
,
iudging
and
condemning
our selues
before
the
Lord
.
The
very
thinking
of
the
after-reckonings
we
must
come
to
,
when
wee
haue
done
our
worke
,
will
make
vs
take
heede
how
we
do
it
.
For
who
is
there
that
vseth
for
all
his
actions
,
at
the
daies
end
to
call
himselfe
to
a
seuere
examination
,
as
the
hard
Master
doth
his
seruants
,
that
must
not
needes
,
in
the
very
middest
of
his
actions
reason
thus
with
himselfe
?
Anon
all
this
which
now
I
doe
,
must
very
narrowly
be
looked
ouer
,
if
it
be
not
done
faithfully
and
sincerely
,
I
shall
smart
for
it
then
;
O
the
wrings
and
secret
pinches
which
mine
owne
guilty
heart
will
giue
mee
;
yea
the
lashes
which
by
mine
owne
couenant
,
I
am
tied
to
giue
my selfe
,
in
case
my
worke
bee
found
blurred
with
hypocrisie
?
It
stands
me
in
hand
therefore
to
looke
to
it
,
that
though
my
worke
by
reason
of
my
weake
skill
,
be
but
meane
,
yet
it
may
be
cleane
,
though
it
be
not
fine
,
yet
it
may
not
be
foule
,
being
soyled
,
and
slubbered
with
the
slurre
of
a
rotten
heart
.
A
third
meanes
is
true
humiliation
of
spirit
.
For
where
this
is
,
there
must
needes
be
the
deniall
of
our
And
where
there
is
true
deniall
of
our selues
,
there
is
not
hypocrisie
;
which
testifieth
a
man
euen
in
seeking
God
to
seeke
himselfe
,
and
in
preaching
Christ
to
preach
himselfe
.
And
therefore
the
Apostle
opposing
his
owne
sincere
,
to
others
deceitfull
preaching
,
saith
,
We
preach
not
our selues
,
but
the
Lord
Iesus
.
This
is
the
ground
of
all
vnsoundnes
in
religion
,
this
want
of
humbling
and
denying
our selues
.
For
hence
it
comes
to
passe
,
that
wee
are
so
caried
and
swaied
,
euen
in
our
best
actions
,
with
the
respects
of
our
owne
praise
,
and
profit
.
Therefore
S.
Luke
notes
that
the
wise
builder
,
that
▪
is
the
sincere
Christian
,
digges
deepe
,
namely
in
a
deepe
humiliation
of
his
Luk
,
6
,
48.
owne
soule
,
whereas
thee
foolish
builder
,
that
is
the
hypocrite
;
builds
without
a
foundation
,
that
is
,
enters
vpon
the
profession
of
religion
without
euer
being
truely
humbled
,
and
cast
downe
for
his
sinnes
.
And
hence
the
building
comes
to
bee
vnsound
,
because
vnfounded
.
That
the
heart
then
may
stand
vpright
Non
est
cor
integrum
nisi
sit
scissum
.
before
God
,
it
must
first
as
it
were
make
it selfe
crooked
instooping
and
bowing
it selfe
vnder
his
mightie
hand
in
the
exercises
of
humiliation
.
That
the
heart
may
be
whole
,
it
must
first
bee
rent
and
broken
.
Corrupt
and
impure
gold
cannot
be
defecated
and
rid
of
the
drosse
,
till
it
be
molten
,
and
dissolued
.
Vnsound
bodies
full
of
vitious
humors
cannot
come
to
any
good
estate
,
till
they
be
well
emptied
by
purgation
.
Crooked
things
cannot
be
made
strait
without
the
wringing
of
the
hand
.
Humiliation
is
that
which
melts
vs
,
purges
vs
,
wrings
vs
,
and
so
makes
vs
of
drossie
pure
,
of
foggie
sound
,
of
crooked
straight
Christians
.
Doest
thou
then
desire
to
bee
a
sincere
Christian
indeede
,
a
true
disciple
of
Iesus
Christ
,
to
be
freed
of
all
vnsound
mixtures
?
thou
must
first
be
broken
and
battered
in
peeces
,
by
the
humbling
hand
of
God
;
thou
must
remember
thy
Masters
rule
,
I
any
man
will
bee
my
disciple
,
let
him
denie
himselfe
.
Lastly
;
sincerity
being
opposed
to
mixture
,
as
the
Sincerum
,
sine
certa
.
Donat
.
notation
of
the
word
teacheth
,
that
which
clenseth
our
hearts
from
the
defilement
of
such
mixtures
,
must
needes
make
vs
sincere
.
Now
it
is
faith
which
Acts
,
15.
purgeth
,
and
purifieth
the
heart
.
Faith
then
apprehending
the
sincerity
of
Gods
loue
in
Christs
death
to
vs
,
and
beholding
there
how
Christ
gaue
his
hart
to
be
pierced
for
vs
,
cannot
hut
make
vs
returne
the
like
sincerity
of
heart
and
affection
to
God
.
Thy
louing
kindnes
,
saith
Dauid
,
is
euer
before
mee
,
namelie
Psalm
,
26
,
3.
by
the
apprehension
of
my
faith
,
therefore
haue
I
walked
in
thy
truth
.
So
Paul
sheweth
that
it
was
this
loue
of
Christ
towards
him
,
which
by
his
faith
hee
apprehended
,
and
applied
to
himselfe
,
that
made
him
deale
so
sincerely
,
and
seeke
onely
Gods
glory
,
euen
then
,
when
to
the
world
,
he
might
seeme
to
be
madde
of
pride
,
and
vaineglory
in
preferring
himselfe
before
the
false
Apostles
.
Whether
we
be
madde
2
,
Cor
,
5.
13.
14
opened
.
saith
hee
,
we
are
madde
to
God
.
That
is
,
when
I
thus
commend
my selfe
,
and
boast
of
mine
owne
ministery
against
others
,
and
in
so
doing
seeme
madde
to
you
,
yet
then
I
respect
not
my selfe
in
so
doing
,
but
onely
God
and
his
glory
;
or
whether
wee
are
in
our
right
mind
,
that
is
,
vse
such
courses
as
to
you
seeme
wiser
,
we
are
it
to
you
.
Wee
doe
it
faithfully
for
your
good
.
Now
marke
what
it
was
which
made
him
to
doe
so
.
For
the
loue
of
Christ
constraineth
vs
,
because
we
thus
iudge
,
that
if
one
be
dead
for
al
,
then
were
al
dead
.
And
he
died
for
all
,
that
they
which
liue
should
not
henceforth
liue
to
themselues
,
but
to
him
that
died
for
them
.
CHAP.
XXXI
.
The
answering
of
the
obiection
which
the
deceitfull
heart
of
man
might
gather
out
of
the
former
doctrine
of
the
heartes
deceitfulnesse
.
Vers
.
10.
I
the
Lord
search
&c.
THis
verse
dependeth
vpon
the
former
,
as
a
secret
preuention
of
an
obiection
which
vpon
occasion
of
the
former
doctrine
of
the
heartes
deceitfulnesse
the
wicked
Iewes
might
make
against
the
Prophets
threatnings
,
in
this
manner
.
If
the
heart
be
so
immeasureable
,
and
vnsearchably
deceitfull
,
that
none
can
know
it
,
then
we
trust
to
do
well
enough
,
for
all
the
inward
wickednesse
,
and
hypocrisie
of
our
heartes
.
For
if
none
do
know
it
,
then
none
can
punish
it
.
The
Lordes
answere
is
,
as
if
he
should
more
largely
thus
haue
spoken
.
Nay
soft
a
while
,
you
runne
to
fast
.
The
heart
cannot
be
knowne
of
any
creature
,
but
I
the
Lord
,
the
creatour
,
haue
a
priuiledge
aboue
all
creatures
,
throughly
,
and
perfectly
to
know
the
inmost
corners
of
your
heartes
.
And
therefore
neuer
thinke
that
the
closenesse
,
and
secrecy
of
your
corruption
shall
free
you
from
punishment
;
for
my
knowledge
of
your
hearts
is
not
an
idle
,
and
vaine
knowledge
,
but
therefore
doe
I
know
them
,
that
,
thereafter
as
I
shall
see
their
inward
soundnesse
,
or
falsenesse
,
so
I
may
dispense
my
rewardes
,
and
punishments
accordingly
.
This
is
the
cohaerence
.
The
sence
.
Search
,
and
try
.
]
That
is
,
most
exactly
know
.
A
metonymie
of
the
efficient
.
For
by
searching
,
&
trying
perfect
knowledge
is
attained
.
And
withall
an
anthropopathy
,
that
is
a
manner
of
speach
,
whereby
God
,
for
our
better
vnderstanding
,
is
made
affected
like
man
.
For
God
needes
not
any
searching
,
to
come
to
the
knowledge
of
any
thing
,
as
mens
ignorance
doth
:
But
because
mens
knowlegde
is
best
there
,
where
the
greatest
triall
,
and
search
hath
beene
made
,
therefore
vnder
this
phrase
it
pleaseth
the
Lord
to
signifie
his
full
,
and
absolute
knowledge
.
Heartes
,
and
reines
.
]
That
is
,
both
thoughtes
,
and
affections
,
the
raines
being
the
seate
of
the
strongest
affection
,
namely
that
which
is
for
generation
.
So
Pro
.
23.
15.
16.
My
sonne
if
thou
be
wise
,
my
heart
shall
reioyce
,
and
my
reines
shall
leape
for
ioy
.
To
giue
.
]
Either
reward
or
punishment
.
According
to
his
waies
.
Sometimes
the
word
way
is
taken
more
specially
for
some
speciall
course
in
the
cariage
of
some
particular
action
;
as
Num
.
22.
33.
Iud.
4.
9.
More
commonly
,
for
the
generall
course
,
and
cariage
of
our
whole
lifes
,
as
Psal
.
119.
1.
Math
.
10.
5.
So
here
.
According
to
the
fruite
of
his
workes
.
Num
.
22.
33.
Iudg
.
4.
9.
Math
.
10.
5.
If
his
workes
be
good
fruite
,
then
reward
,
if
euill
,
then
punishment
.
In
the
wordes
thus
opened
I
consider
two
pointes
.
1.
Gods
knowledge
of
our
heartes
,
which
is
set
forth
by
the
exactnesse
thereof
,
both
in
regard
of
the
manner
,
in
the
wordes
search
and
try
,
and
in
regard
of
the
matter
,
Hearts
&
reines
.
2.
The
end
of
his
knowledge
,
That
I
may
giue
&c.
To
beginne
with
the
first
.
It
is
the
constant
doctrine
of
the
scriptures
euery
where
that
it
is
proper
to
God
alone
of
himselfe
,
throughly
,
and
exactly
to
knowe
the
secretes
of
the
heartes
of
men
.
And
therefore
denying
this
knowledge
to
all
others
in
the
former
verse
,
Who
can
know
it
?
here
he
chalengeth
it
to
himselfe
,
I
the
Lord
know
it
.
But
I
say
,
1.
Of
himselfe
.
Because
by
reuelation
from
him
,
others
may
know
.
As
Christes
humanity
Ioh
.
2
24.
Ioh
.
2.
24.
But
Iesus
did
not
commit
himselfe
to
them
.
For
he
knew
them
all
.
And
had
no
neede
that
any
should
testifie
of
man
.
For
hee
knew
what
was
in
man
.
So
also
the
Prophets
.
As
1.
Sam
.
9.
19.
I
will
tell
thee
(
saith
Samuel
to
Saul
)
all
that
is
in
thy
heart
.
No
maruaile
,
when
God
had
1.
Sam
.
9.
19.
told
him
before
.
Thus
Elisha
saw
the
hollow
,
and
hypocriticall
heart
of
Gehezi
,
(
Went
not
mine
heart
with
thee
in
the
way
)
and
Peter
of
Ananias
,
and
Zapphira
.
1.
Kings
.
5.
Acts.
5.
So
in
the
primitiue
Church
there
were
such
as
had
the
spirit
of
discerning
.
But
that
phrase
of
the
spirit
of
discerning
sheweth
that
they
discerned
not
1.
Cor
.
12.
9.
mens
hearts
of
themselues
,
but
by
a
speciall
worke
of
Gods
spirit
discouering
them
to
their
eyes
,
and
that
vnlesse
they
had
plowed
with
Gods
heyfer
,
they
could
neuer
haue
found
out
the
so
secret
mysteries
of
deceitfull
heartes
.
2.
I
say
that
God
only
knoweth
the
heart
exactly
and
certainely
.
Because
man
,
and
Angels
may
know
it
coniecturally
,
and
by
way
of
ghessing
.
Pro
.
20.
5.
Counsell
in
the
Pro
.
20.
5.
heart
of
man
is
like
deepe
water
but
a
man
of
vnderstanding
will
draw
it
out
.
Here
euen
naturall
wisedome
is
compared
to
a
bucket
,
which
is
able
,
being
let
downe
into
the
deepest
well
,
to
bring
vp
the
waters
thereof
.
So
though
the
heart
of
many
men
be
full
of
deepe
deceit
,
and
can
cunningly
couch
naughtinesse
,
yet
a
wise
man
by
obseruation
of
their
countenance
,
gestures
,
speeches
,
and
such
like
outward
signes
will
go
neere
to
discouer
them
.
And
therefore
Salomon
afterward
in
this
capter
,
vers
.
26.
hauing
said
that
a
wise
King
scattereth
the
wicked
,
and
causeth
the
wheele
to
turne
ouer
them
,
because
it
might
be
said
,
how
can
he
do
so
,
since
wicked
men
haue
so
many
couers
for
their
wickednes
to
hide
it
from
the
eyes
of
the
world
?
he
addeth
,
as
answering
this
obiection
,
The
soule
of
man
is
the
light
of
the
Lord
,
and
Pro
.
20.
26.
27
it
searcheth
all
the
bowels
of
the
belly
.
So
sharpe
is
the
nose
euen
of
naturall
sagacity
that
it
is
able
to
smell
out
,
and
ferret
out
wickednesse
,
euen
when
it
lurkes
in
her
secretest
holes
,
vsing
those
meanes
I
spake
of
,
of
diligent
obseruation
,
inquisition
,
of
comparing
,
and
laying
speeches
,
and
actions
together
,
and
such
like
.
But
now
Gods
eye
needes
no
Solus
Deus
solam
nescit
ignorantiam
.
Et
totus
videt
,
&
totum
,
quia
minimè
fallitur
,
quia
minimè
claudr
,
quia
extra
se
lumen
non
quaerit
vt
videat
.
Ipse
enim
est
qui
videt
,
&
vnde
videt
.
Bern
.
such
spectacles
to
looke
into
these
blind
corners
of
the
heart
.
For
hee
hath
a
fiery
,
and
flaming
eye
,
which
is
both
the
organe
,
and
the
meane
of
seeing
,
ministring
light
to
it selfe
,
to
discerne
all
thinges
.
Whence
it
is
,
that
,
as
the
Psalmist
excellently
saith
,
he
knoweth
our
thoughtes
,
a
farre
off
,
long
before
there
go
any
outward
signes
in
the
face
to
bewray
them
.
According
to
that
which
the
Lord
speaketh
of
himselfe
concerning
his
knowledge
of
the
Israelites
heartes
;
I
know
his
thoughts
euen
now
,
what
hee
Psal
.
139.
2.
will
doe
,
before
I
bring
him
into
the
land
which
I
sware
.
Whereas
the
wisest
men
know
them
onely
when
Deut
.
31.
21.
they
are
neere
at
hand
,
when
they
are
ready
to
breake
out
at
our
faces
,
eyes
,
mouthes
.
So
that
in
this
regard
wee
may
iustly
vse
that
of
the
Prophet
,
Am
I
God
neere
hand
only
,
&
not
also
a
farre
off
.
Ier
.
23.
23.
Yes
Lord
thou
must
needes
bee
a
God
a
farre
off
,
who
knowest
our
thoughtes
so
farre
off
,
euen
before
we
know
them
our selues
,
yea
before
euer
we
had
any
being
our selues
.
Whereas
we
pore-blind
creatures
cannot
see
the
heart
,
vnlesse
we
may
pore
vpon
it
,
hauing
it
laid
neere
our
eyes
in
outward
signes
;
and
yet
neither
then
can
we
see
it
otherwise
then
the
man
in
the
Gospell
saw
men
walking
as
trees
.
Thou
seest
the
deceits
of
the
heart
,
with
an
vnerring
and
vndeceiuing
eye
.
We
with
an
vncertaine
,
and
erroneous
.
As
our
heart
is
deceitfull
,
so
our
eye
also
in
seeing
,
and
iudging
of
the
deceitfulnesse
thereof
,
so
that
it
cannot
,
when
it
is
at
the
cleerest
,
giue
any
infallible
,
definitiue
sentence
concerning
any
mans
heart
,
but
only
probable
,
by
way
of
diuining
.
But
in
this
coniecturall
knowledge
the
angels
specially
excell
,
by
reason
their
eies
pierce
deeper
then
ours
,
euen
to
the
sight
of
the
inward
partes
of
our
bodies
,
as
well
as
of
our
outward
,
thogh
yet
in
the
outward
they
are
able
to
see
far
more
,
then
we
.
Hence
Dauid
for
his
wisedome
in
finding
out
of
secrets
compared
to
an
angell
of
God
,
2.
Sam
.
14.
20.
by
the
woman
of
Tekoa
.
The
Diuell
therefore
may
be
able
to
giue
a
shrewd
gesse
at
our
thoughtes
,
the
rather
for
that
he
himself
often
suggesteth
thoghts
vnto
vs
,
&
hath
liberty
giuen
him
to
come
,
though
not
into
the
priuy
chamber
,
of
the
soule
,
yet
into
the
outward
chmaber
,
the
fansie
,
&
to
work
vpon
those
phantasms
,
which
ther
he
finds
.
Neuertheles
he
cannot
directly
,
and
certainly
set
downe
what
our
owne
secret
thoughtes
be
,
but
still
this
doctrin
remaineth
true
,
onely
God
of
himselfe
,
exactly
knowes
the
secrets
of
the
heart
.
There
is
indeede
a
great
mingle
mangle
,
and
confusion
of
thoughts
,
euen
as
there
is
of
drosse
,
and
good
metall
in
siluer
and
gold
,
which
lie
so
confused
together
,
that
to
the
eye
of
man
the
drosse
is
not
discernible
.
But
when
they
are
in
the
furnace
,
and
fining
potte
,
then
we
may
see
them
both
distinctly
.
That
which
is
the
furnace
to
the
gold
,
the
fining
pot
to
the
siluer
,
the
same
,
saith
Salomon
,
is
the
Lordes
flaming
eie
to
the
heart
of
man
;
euen
in
the
middest
of
the
greatest
Pro
.
17.
3.
shuffles
,
and
confusions
,
it
is
a
notable
distinguisher
,
cleerely
discerning
the
bad
from
the
good
,
the
baggage
,
and
refuse
from
that
which
is
good
and
fine
,
though
they
be
neuer
so
troublesomely
jumbled
together
.
And
no
marueill
;
for
euen
hell
,
(
a
place
farre
deeper
,
then
the
heart
Luke
.
8.
31.
Pro
.
15.
11.
farre
vaster
,
and
wider
,
being
of
so
infinite
receit
,
that
able
to
hold
all
the
damned
soules
and
bodies
,
Esay
.
30.
33.
)
and
destruction
,
(
the
infinite
paines
Isay
.
30.
33.
of
this
hell
)
which
(
as
the
Prophet
speaketh
of
heauens
ioyes
)
eye
hath
not
seene
,
eare
hath
not
heard
,
nor
the
hart
of
man
once
able
to
apprehend
the
thousand
part
of
them
)
are
open
to
the
eyes
of
the
Lord
,
how
much
more
then
the
heartes
of
the
children
of
men
.
And
hereof
the
scriptures
giue
a
double
reason
.
1
Gods
omnipresence
.
If
a
man
could
be
in
any
place
where
God
were
not
,
hee
might
escape
the
sight
of
his
eye
.
But
,
can
any
man
(
saith
the
Lord
)
Ier
.
23.
24.
hide
himselfe
in
secret
places
that
I
shall
not
see
him
.
Doe
not
I
fill
heauen
and
earth
.
This
reason
Dauid
persueth
notably
Psal
.
139.
throughout
.
2
Gods
forming
of
the
heart
.
He
that
made
the
eye
shall
not
he
see
?
the
eare
,
shall
not
hee
heare
?
the
heart
shall
not
he
vnderstand
?
Artificers
know
the
nature
,
and
properties
of
their
workes
:
And
shall
God
onely
be
ignorant
of
his
workmanship
?
This
reason
also
Dauid
vrgeth
in
the
same
Psalme
,
vers
.
12.
13.
The
darkenesse
hideth
me
not
from
thee
.
Ps.
139.
12.
13.
For
thou
hast
possessed
my
reines
,
thou
hast
couered
mee
in
my
mothers
wombe
.
To
these
2.
reasons
I
adde
a
3.
namely
that
God
is
the
preseruer
,
and
vpholder
of
the
heart
.
Act.
17.
In
him
we
liue
,
mooue
,
and
haue
our
beeing
.
Which
is
Act.
17.
28.
to
bee
vnderstood
as
well
of
the
motions
of
the
mind
in
thoughtes
and
desires
,
as
of
the
body
.
The
mind
is
borne
vp
by
God
,
euen
in
the
act
of
thinking
,
farre
otherwise
then
the
earth
beareth
vs
in
walking
.
Therefore
it
cannot
bee
but
God
must
needes
perceiue
the
motions
of
our
mindes
,
euen
as
the
senselesse
earth
,
if
it
had
sense
,
must
needes
perceiue
the
motions
of
our
bodies
.
The
vse
,
1.
This
serueth
to
assure
our
faith
,
that
the
scripture
is
the
word
of
God
.
For
it
is
proper
onely
to
God
to
know
the
secretes
of
our
heartes
.
But
the
the
scriptures
doe
notably
lay
open
the
close
corruptions
of
our
heartes
vnto
vs
,
insomuch
as
we
must
needes
be
forced
with
the
vnbeleeuing
idiot
to
fall
downe
on
our
faces
,
and
to
say
,
verily
God
is
here
,
it
is
he
that
speaketh
.
And
as
the
woman
of
Samaria
,
when
she
heard
Christ
discouer
her
secret
adultery
,
then
she
gaue
ouer
wrangling
,
and
went
to
her
neighbours
,
saying
Come
and
see
a
man
,
that
hath
told
me
all
that
euer
I
haue
done
,
is
not
hee
the
Messiah
?
so
wee
,
seing
our
hearts
so
liuely
deciphered
vnto
vs
in
the
scriptures
,
may
in
like
sort
cry
out
one
to
another
,
come
,
and
see
a
booke
,
that
tels
vs
all
that
is
in
our
heartes
.
Must
not
this
needs
be
his
booke
who
only
knoweth
the
heart
?
Besides
that
as
the
scriptures
do
detect
our
thoughts
in
generall
,
so
some
particular
mens
in
speciall
.
As
,
what
was
Hamans
proude
thought
,
when
the
King
asked
him
what
should
bee
done
to
the
man
hee
would
Ester
.
6.
6.
honour
,
what
was
Micals
despightfull
thought
,
when
she
sawe
her
husband
dancing
,
what
was
Sauls
murtherous
thought
,
when
Dauid
played
on
the
harpe
before
him
,
what
was
Felix
couetous
thought
when
he
talked
priuately
with
Paul
,
what
was
the
Pharisees
detracting
thought
,
when
the
woman
wiped
our
Sauiours
feete
at
the
table
.
These
persons
had
so
much
wit
as
to
keepe
their
owne
counsell
,
and
in
many
of
them
shame
must
needes
be
of
force
to
keepe
them
from
blabbing
their
own
secrets
,
and
vncouering
their
owne
filthy
nakednesse
.
How
then
is
it
possible
for
vs
to
imagine
how
the
writers
of
those
histories
should
come
to
the
knowledge
of
such
secret
,
otherwise
,
then
by
the
reuelation
of
the
spirit
of
God
?
2
This
must
teach
vs
in
confession
of
our
sinnes
not
to
conceale
any
thing
,
but
to
poure
out
our
soules
like
water
,
for
God
hath
a
darting
,
and
piercing
eye
that
sees
the
very
bottome
of
our
heartes
.
This
vse
Ioshua
made
of
this
doctrine
to
Achan
,
when
God
by
lot
had
detected
him
,
My
sonne
giue
Iosh
.
7.
19.
glory
vnto
God
,
namely
the
glorie
of
his
omniscience
,
thou
seest
already
the
depth
of
his
knowledge
Iosh
,
7
,
19.
is
greater
then
the
depth
of
thine
owne
deceitfull
heart
,
confesse
thy
sinne
therefore
vnto
God
,
euen
the
whole
circumstance
of
the
matter
.
A
malefactor
Et
tibi
quidem
Domine
,
cuius
oculis
nuda
est
abyssus
humane
conscientiae
,
quid
occultum
esset
in
me
,
etiamsi
nollem
confi●eri
?
Te
enim
mihi
absconderem
,
non
me
tibi
.
Aug.
conf
.
10.
2.
1.
Thes
,
2
,
3
,
4.
would
not
conceale
any
thing
from
the
iudge
,
if
he
were
certaine
the
iudge
knew
all
.
And
in
truth
when
wee
goe
about
to
hide
any
thing
,
wee
rather
hide
God
from
our selues
,
then
our selues
from
God
,
we
put
out
our
owne
eies
,
not
Gods
.
III
.
This
must
cause
vs
to
bee
sincere
and
constant
in
all
the
duties
of
godlinesse
.
1.
Thes
.
2.
3.
4.
We
handled
not
the
word
of
God
deceitfully
,
wee
speake
not
as
they
that
please
men
,
but
God
which
trieth
the
hearts
.
So
the
Church
Psal
.
44.
18.
19.
20.
21.
After
the
profession
of
their
integrity
euen
in
the
midst
of
heauie
persecutions
giueth
this
as
the
reason
of
this
their
so
doing
,
If
we
haue
forgotten
the
name
of
our
God
,
and
holden
vp
our
hands
to
a
strange
God
,
should
not
God
search
this
out
,
for
hee
knoweth
the
secrets
of
the
heart
.
When
something
we
are
to
doe
must
be
subiect
to
the
censure
of
some
speciall
wise
,
iudicious
man
,
alas
how
doth
the
sharpenesse
of
his
iudgement
skare
vs
,
and
what
care
,
and
circumspection
vse
wee
in
such
cases
?
well
all
our
actions
whatsoeuer
must
come
vnder
Gods
scanning
,
and
they
must
abide
the
censure
of
that
pure
and
seuere
eye
that
cannot
behold
the
least
iniquity
.
And
shall
we
nothing
reuerence
,
or
respect
this
eye
?
Shall
wee
take
no
care
how
to
please
it
?
O
that
wee
could
but
bring
our selues
once
to
giue
that
respect
to
Gods
eye
which
we
doe
to
mans
.
It
is
true
indeede
the
Apostle
condemneth
eyeseruice
in
seruants
to
their
masters
.
But
yet
this
eyeseruice
to
men
shall
condemn
our
want
of
eyeseruice
to
God
:
&
would
to
God
by
their
example
,
we
could
learn
to
perform
eyeseruice
to
God
.
The
seruant
though
he
worke
idly
,
and
lazily
,
when
his
masters
eye
is
off
him
,
yet
painefully
when
it
is
on
him
.
Gods
eye
is
alway
on
vs
,
and
therfore
if
wee
had
that
respect
of
our
heauenly
master
,
which
of
our
earthly
,
we
should
alwaies
performe
obedience
to
him
.
Eyeseruice
,
performed
to
God
,
must
needs
be
lasting
,
&
continuing
seruice
.
If
thou
canst
finde
a
time
when
Gods
eye
is
off
thee
,
I
will
then
giue
thee
leaue
to
giue
ouer
thy
worke
,
or
to
worke
vntowardly
:
but
since
Gods
eye
is
alwaies
on
thee
,
why
is
not
thy
eye
also
alway
on
him
,
as
Enochs
was
;
why
walkest
thou
not
as
in
the
presence
of
this
God
?
Why
labourest
thou
not
in
all
thy
seruices
to
approue
thy selfe
to
this
eye
that
seeth
in
secret
,
and
is
able
by
it
owne
christ
all
brightnesse
to
discouer
the
smallest
mote
of
hypocrisie
in
the
blindest
nook
of
thy
hart
?
that
so
when
it
shall
come
to
take
a
view
of
them
,
it
may
giue
witnesse
to
them
,
and
acknowledge
them
,
though
not
,
as
once
those
solely
his
owne
in
the
creation
,
for
very
good
,
yet
for
good
in
part
,
for
good
sincerely
,
though
not
good
perfectly
.
This
vse
Dauid
made
of
this
doctrine
to
himselfe
,
Psal
.
119.
168.
I
haue
kept
thy
precepts
,
namely
constantly
,
Psal
,
119
,
168.
and
sincerely
,
for
all
my
waies
are
before
thee
.
IV
.
This
must
restraine
vs
euen
from
secret
sins
,
which
we
might
commit
without
the
priuily
of
any
other
.
For
wheresoeuer
thou
art
,
there
is
an
eye
that
sees
thee
,
an
eare
that
heere
s
thee
,
a
hand
that
registers
thy
actions
.
By
this
argument
Salomon
dehorteth
from
adultery
,
which
for
the
most
part
is
committed
in
the
night
.
Iob
.
24
,
15.
because
all
the
waies
of
men
are
open
,
&
naked
to
Gods
eies
.
What
horrible
Atheisme
doth
this
argue
,
that
the
presence
Pro
,
5
,
21.
of
a
little
childe
shall
hinder
vs
from
the
dooing
of
some
wickednesse
when
Gods
presence
cannot
?
but
as
our
Sauiour
speaketh
concerning
killing
,
so
I
of
seeing
,
feare
not
them
that
can
see
the
body
onely
,
but
feare
him
that
can
see
the
soule
also
,
to
whome
night
and
light
,
day
and
darknesse
all
one
,
who
can
as
easily
see
thee
in
the
dead
darknes
of
the
night
,
as
at
high
noone
in
the
cleerest
sunshine
,
as
well
when
the
candle
is
out
,
as
when
sighted
,
him
I
say
feare
.
If
wee
did
beleeue
this
vbiquity
of
Gods
eye
,
how
would
it
quash
the
very
first
risings
of
euill
thoughts
in
our
heatts
?
The
eye
of
man
drawes
from
vs
a
care
of
our
outward
behauiour
,
why
then
should
not
the
eye
of
God
draw
from
thee
a
care
of
the
inward
behauiour
of
thy
hart
?
since
God
sees
thy
heart
,
better
then
man
thy
face
,
and
vnderstands
thy
thoughts
better
then
man
thy
words
.
Little
children
,
when
in
the
middest
of
their
disorders
they
spye
once
their
fathers
eye
,
they
are
hushed
presently
.
So
should
it
bee
with
vs
when
through
forgetfulnesse
of
this
all-seeing
eye
of
our
heauenly
Father
continually
ouerlooking
vs
,
our
hearts
haue
begun
to
breake
loose
,
and
to
sport
themselues
in
vaine
,
and
idle
thoughts
,
and
desires
;
then
should
wee
consider
tha●
all
this
while
Gods
eye
hath
beene
fixed
on
vs
;
Wretches
then
that
wee
are
that
haue
had
our
Fathers
eye
to
bee
a
witnesse
of
our
misdemeanour
!
Then
in
this
case
should
this
spiritual
eye
of
God
worke
the
same
effect
in
vs
which
once
the
bodily
eye
of
Christ
,
in
Peter
.
It
should
euen
dash
vs
,
and
shame
vs
in
the
middest
of
our
sinne
.
If
being
in
the
sight
&
presence
of
our
betters
,
whose
grauity
and
authority
claymeth
speciall
reuerence
at
our
hands
,
wee
yet
,
not
knowing
of
it
,
haue
beene
otherwise
in
our
speech
and
behauiour
,
then
became
vs
,
wee
no
sooner
see
them
,
but
are
ashamed
presently
,
&
are
ready
to
cry
them
mercy
.
Should
we
not
do
the
like
much
more
,
when
wee
haue
offended
&
greeued
the
holy
eye
of
the
Lord
with
any
vndecent
behauiour
,
though
but
of
our
hart
only
?
Should
we
not
say
as
once
Iakob
in
Bethel
,
(
since
God
is
present
in
all
places
,
as
well
as
in
Bethel
,
though
not
with
so
speciall
a
kind
of
presence
)
Surely
God
is
heere
,
and
I
was
not
aware
of
it
.
Gen
,
28.
16.
V.
This
must
make
vs
take
heede
of
deceiuing
our selues
,
with
vaine
pretences
,
in
shifting
off
good
duties
,
or
in
excusing
our
sinnes
.
If
wee
can
find
but
the
least
starting
hole
,
if
wee
can
get
but
the
silliest
pretext
by
the
fingers
ends
,
how
glad
are
wee
of
it
?
how
fast
doe
we
hold
it
?
But
alas
Gods
eye
can
easily
see
through
these
figge-leaues
,
it
can
easily
fetch
Adam
out
of
the
thickets
.
The
anatomist
doth
not
so
cleerely
see
the
inwards
of
the
body
he
hath
opened
,
Heb
,
4.
as
God
doth
the
secret
deceit
of
our
hearts
,
though
neuer
so
fairely
cloaked
and
coloured
.
Away
then
with
all
daubing
.
Be
not
deceiued
said
the
Apostle
to
those
,
whose
witte
could
find
out
lurking-holes
enough
for
their
wickednesse
in
defrauding
Gods
ministers
,
God
will
not
bee
mocked
.
And
excellently
Salomon
,
Deliuer
them
that
are
drawn
to
death
,
Gal
,
6
,
6.
Pro
,
24
,
11
,
12
and
wilt
not
thou
preserue
them
that
are
led
to
be
slaine
?
If
thou
say
,
Beholde
we
know
not
of
it
,
he
that
pondereth
the
hearts
doth
not
he
vnderstand
it
?
VI
.
This
doctrine
is
full
of
sweete
comfort
,
and
that
in
sundry
cases
.
1.
In
the
peruerse
iudgement
of
men
often
vnder
valuing
of
vs
,
and
depressing
vs
far
beneath
our
inferiours
.
As
the
Corinthians
did
Paul
vnder
their
shallow
headed
verbalists
,
not
worthy
to
carry
his
bookes
after
him
for
sound
and
substantiall
learning
.
Our
comfort
heere
is
this
,
that
God
seeth
not
as
man
seeth
,
iudgeth
not
as
man
iudgeth
,
by
the
seeing
of
the
eye
,
by
the
hearing
of
the
eare
,
by
outward
1.
Sam
.
16.
Es.
11.
apparances
.
Whence
it
comes
to
passe
,
that
when
the
false
and
iniudicious
eye
of
man
,
too
too
much
affected
with
outward
showes
,
hath
preferred
bold
Thrasoes
before
their
betters
,
that
cannot
in
like
pompous
ostentation
set
forth
themselues
,
and
hath
adiudged
preeminence
rather
to
Eliashibs
outward
person
,
then
Dauids
inward
parts
,
yet
God
comming
after
reuerseth
and
repealeth
this
vnrighteous
iudgment
,
thrusting
downe
proud
ignorance
from
the
head
of
the
table
to
the
foote
,
and
lifting
vp
humble
knowledge
from
the
foote
to
the
head
.
Thus
Paul
relieued
himselfe
when
he
was
thus
disparaged
by
the
Corinthians
.
I
passe
not
saith
hee
to
bee
iudged
of
you
.
I
measure
not
my selfe
by
any
mans
iudgement
.
He
that
iudgeth
mee
,
is
the
Lord
.
Wherefore
as
wee
haue
no
reason
to
flatter
our selues
,
when
men
flatter
vs
,
so
neither
alwaies
to
discourage
our selues
,
when
men
discourage
vs.
As
mens
praises
must
not
tickle
vs
,
so
neither
alwaies
their
dispraises
trouble
vs.
For
true
,
both
praise
and
dispraise
is
from
God
,
who
searcheth
the
heart
,
and
trieth
the
raines
.
Heed
not
then
mens
judgement
ouermuch
,
but
against
their
blacke
coles
,
comfort
thy selfe
with
Gods
white
stone
.
2.
Here
hence
also
we
may
gather
comfort
in
false
imputations
and
slanders
.
As
this
was
Iobs
comfort
in
the
aspersion
of
hypocrisie
,
my
witnesse
is
in
heauen
,
and
my
record
on
high
.
3.
It
steedeth
also
for
comfort
in
the
preuailings
of
the
wicked
against
vs
,
and
that
vnder
colour
of
right
,
Psal
.
7.
9.
O
let
the
malice
of
the
wicked
come
to
an
end
.
But
guide
Psal
.
7.
9.
thou
the
iust
.
For
the
righteous
Lord
searcheth
the
harts
and
the
reines
.
And
therefore
hee
seeth
the
innocencie
,
and
sincerity
of
the
one
,
the
fraud
,
and
hypocrisie
of
the
other
,
notwithstanding
all
their
goodlie
wordes
.
The
eies
of
the
Lord
looke
downe
from
heauen
2.
Chr.
16.
9.
to
shew
himselfe
strong
to
them
that
are
of
a
perfitte
heart
,
namely
in
the
end
at
least
,
euen
when
they
are
most
weake
in
themselues
,
to
giue
thē
the
victory
.
Fourthly
But
most
cordiall
is
that
consolation
which
this
doctrine
ministreth
in
our
temptations
,
and
inward
conflicts
with
Sathan
,
and
our
owne
consciences
,
crying
out
against
vs
,
that
we
are
not
that
which
others
,
and
our selues
haue
thought
,
that
wee
haue
not
so
much
as
the
least
dramme
of
any
goodnesse
.
And
indeede
,
in
temptation
,
our
sins
often
present
themselues
in
such
a
multitude
,
that
they
wholy
intercept
from
our
eyes
the
sight
of
grace
.
Yet
here
,
in
the
defect
of
our
owne
knowledge
,
we
must
comfort
our selues
with
Gods
;
and
say
with
Ezehiah
,
in
that
his
grieuous
triall
,
O
Lord
Isay
.
38.
3.
Ioh
21.
15.
16.
thou
knowest
I
haue
walked
with
a
perfit
heart
before
thee
.
Thus
Peter
,
when
Christ
lay
grating
vpon
him
with
that
threefold
interrogation
,
Simon
louest
thou
mee
,
thereby
renewing
the
bitter
memory
of
his
threefold
deniall
,
and
in
effect
saying
thus
much
,
How
can
I
thinke
that
thou
who
hast
so
often
denied
me
doest
loue
me
?
he
yet
susteined
himselfe
with
this
meditation
of
Gods
knowledge
;
Lord
thou
knowest
all
thinges
,
thou
knowest
that
I
loue
thee
.
The
Apostle
sheweth
Rom.
8.
26.
that
sometimes
,
in
the
extremity
of
affliction
,
we
are
so
confounded
in
our selues
,
that
though
indeed
we
do
pray
in
our
secret
sighes
,
and
sobs
,
yet
we
perceiue
not
that
wee
pray
.
For
so
I
take
it
that
text
may
be
read
,
wee
know
not
Rom.
8.
26.
27.
what
we
pray
,
the
flesh
with
her
murmurings
makes
such
a
dinne
that
we
can
hardly
heare
the
voyce
of
the
spirit
mixing
with
the
fleshes
roaringes
and
repinings
,
his
praying
sighes
and
sobbings
.
But
because
a
poore
soule
would
hence
discomfort
it selfe
,
and
thinke
what
good
will
such
confused
prayers
doe
mee
,
which
I
scarse
discerne
my selfe
?
the
Apostle
answereth
notably
,
opposing
to
this
obiection
the
comfort
of
this
doctrine
of
Gods
knowing
the
heart
.
But
he
that
searcheth
the
hearts
he
knoweth
the
meaning
of
the
spirit
.
Marke
how
he
opposeth
Gods
knowing
of
our
prayers
to
our
owne
not
knowing
.
As
if
hee
should
say
.
Let
not
this
trouble
thee
,
that
thou
cannest
not
perceiue
that
thou
praiest
.
Do
not
therefore
thinke
thou
canst
not
,
thou
doest
not
pray
.
For
though
thou
know
not
what
it
is
thou
praiest
,
yet
God
the
searcher
of
the
heart
,
who
is
greater
then
thy
heart
,
he
knoweth
,
and
approueth
also
thy
praier
.
Discourage
not
then
thy selfe
ouer-much
in
the
want
of
feeling
of
grace
in
thy selfe
.
Remember
that
God
sees
,
as
that
euill
,
so
also
that
good
,
which
sometimes
thou
seest
not
in
thy selfe
.
And
therefore
as
thou
oughtest
not
to
bee
ouer
confident
in
the
not
feeling
of
sinne
in
thy selfe
,
but
to
say
with
the
Apostle
,
though
I
know
nothing
(
that
is
no
euill
)
by
my selfe
,
yet
I
am
not
thereby
iustified
;
so
neither
to
bee
too
farre
dejected
in
the
not
feeling
of
grace
,
but
by
like
proportion
to
say
,
Though
I
know
no
good
in
my selfe
,
yet
am
I
not
thereby
condemned
.
So
much
of
the
first
point
,
1.
Cor
.
4.
4.
Gods
knowledge
of
the
heart
:
The
second
followeth
,
the
end
of
this
knowledge
,
That
I
may
giue
to
euery
man
according
to
his
waies
&c.
The
which
words
we
will
consider
first
in
their
reference
to
the
former
,
secondly
,
apart
by
themselues
.
Out
of
the
former
consideration
we
learne
1
That
good
and
euill
thoughtes
,
and
desires
,
in
Gods
account
,
are
good
and
euill
workes
.
For
God
here
sayeth
hee
taketh
through
notice
of
the
heart
,
that
he
may
recompence
men
according
to
their
workes
.
Thereby
implying
,
that
if
he
did
not
see
the
heart
,
there
must
needs
scape
many
wicked
thoughtes
,
&
desires
vnpunished
,
many
good
ones
also
go
vnrewarded
;
and
so
hee
should
not
be
able
to
giue
to
euery
work
his
proper
recompence
,
namely
to
the
inwarde
workes
of
the
heart
,
the
thoughtes
and
desires
thereof
.
Concerning
euill
thoughtes
,
Peters
speach
is
excellent
to
Simon
Magus
.
Pray
to
God
that
if
it
bee
possible
the
thought
of
Act.
8.
22.
thy
heart
may
be
forgiuen
thee
.
Forgiuenesse
presupposeth
desert
of
punishment
▪
punishment
an
euill
worke
meriting
it
:
for
punishments
are
only
awarded
to
workes
.
For
good
thoughtes
and
desires
Pauls
speach
is
excellent
,
It
is
God
that
worketh
both
Philip
2.
15.
to
will
and
doe
.
If
both
be
his
owne
workes
,
the
desire
as
well
as
the
deede
,
he
must
needes
loue
,
and
like
both
the
one
,
and
the
other
.
This
maketh
against
them
,
that
make
no
bones
of
euill
thoughts
,
as
though
no
other
euill
workes
then
such
as
bee
outward
.
2.
It
serueth
for
comfort
to
the
children
of
God
,
disabled
sometimes
by
want
of
outward
helpes
,
or
otherwise
,
for
the
performance
of
some
kind
of
outward
obedience
.
These
must
remember
,
how
highly
God
apprizeth
good
purposes
,
and
desires
,
accepting
,
and
rewarding
them
,
when
they
come
to
him
,
as
if
they
came
accompanied
with
the
deeds
themselues
.
Dauid
did
but
conceiue
a
purpose
to
build
God
a
house
.
God
rewarded
it
with
the
building
,
and
establishing
of
Dauids
house
2.
Sam
.
7.
16.
he
did
but
conceiue
a
purpose
to
confesse
his
sinne
.
Gods
eare
was
in
his
heart
,
before
Dauids
confession
could
be
in
his
tongue
Psal
.
32.
5.
The
poore
beggers
that
haue
wanted
foode
for
themselues
Christ
yet
shall
say
at
the
last
day
,
yee
haue
fed
me
,
when
I
was
hungry
,
onely
in
regard
of
their
stronge
affection
,
if
they
had
had
ability
.
The
prodigall
child
,
when
he
was
but
conceiuing
a
purpose
of
returning
,
was
preuented
by
his
father
first
comming
to
him
Luc
.
15.
20.
and
Isay
.
65.
24.
God
will
answere
vs
before
we
call
,
that
is
,
in
our
purpose
of
praier
.
O
sweete
comfort
!
when
wee
addresse
our selues
to
prayer
in
our
priuate
meditations
,
and
bethinke
our selues
of
our
sundry
wantes
,
we
purpose
with
our selues
to
begge
such
,
and
such
things
.
Whereof
yet
haply
we
forget
some
in
the
vocall
praier
.
Shall
any
good
soule
now
think
that
the
memories
weaknesse
shall
any
thing
preiudice
her
in
this
case
?
no
,
thy
purpose
of
asking
the
thing
forgotten
was
a
most
effectuall
asking
of
it
,
and
vnto
thee
belongeth
the
comfort
of
that
saying
.
I
will
heare
before
they
call
.
2
That
God
esteemeth
of
the
goodnesse
of
our
outward
workes
by
our
hearts
.
Therefore
here
he
saith
that
he
first
searcheth
the
heart
,
before
he
recompense
the
worke
.
If
God
iudged
of
workes
only
by
the
outward
matter
of
them
,
there
needed
then
no
looking
into
the
heart
,
for
the
iust
dispensing
of
rewardes
,
and
punishments
.
Now
there
are
two
thinges
more
especially
in
the
heart
,
whereby
God
judgeth
of
our
workes
.
1.
Faith
,
which
clenseth
the
heart
,
and
maketh
it
a
good
treasury
,
fit
for
a
good
man
to
bring
forth
good
thinges
,
which
also
propoundeth
vnto
vs
,
and
vrgeth
vpon
vs
the
commandement
of
God
prescribing
the
good
1.
Tim
.
1.
5.
Act.
15.
Math
.
12.
Rom.
14.
23.
Rom.
3.
27.
Rom.
1.
5.
worke
to
bee
done
,
whence
that
title
of
the
lawe
of
faith
,
and
whence
also
our
obedience
is
called
the
obedience
of
faith
.
2.
A
sincere
affection
chiefly
respecting
Gods
glory
,
and
the
Churches
good
in
that
wee
do
.
The
vse
1.
Against
the
Papists
,
that
vpon
such
places
as
this
would
found
the
doctrine
of
merit
.
But
here
God
saies
he
lookes
into
the
hart
,
when
hee
would
reward
the
outward
worke
.
So
that
the●e
is
no
worthinesse
in
the
outward
worke
it selfe
,
but
it
is
something
within
the
heart
,
which
procureth
the
reward
to
the
outward
worke
,
and
that
is
specially
as
I
shewed
faith
in
the
bloud
of
Iesus
Christ
.
2.
Against
the
workes
of
morall
,
and
ciuill
men
;
which
though
beautiful
in
the
eies
of
the
world
,
are
yet
deformed
before
God
,
because
they
neither
flow
out
of
a
pure
fountaine
of
a
purged
heart
,
nor
are
referred
to
iust
endes
.
Let
the
ciuill
man
then
know
,
that
when
hee
presents
God
with
his
outward
righteousnes
,
looking
for
some
reward
,
the
dunge
of
his
sacrifice
shall
bee
throwne
in
his
face
.
For
God
will
looke
into
his
heart
,
and
finding
it
vnbaptised
,
he
will
bidde
him
looke
into
the
rocke
,
whereout
his
workes
were
hewen
,
and
into
the
hole
,
whereout
they
were
digged
,
&
then
aske
him
,
how
that
can
bee
cleane
,
which
hath
so
impure
an
originall
?
3.
Against
hypocrites
that
with
their
leauen
soure
the
best
workes
they
doe
.
If
God
in
judging
of
good
workes
did
not
looke
to
the
heart
,
an
hypocrite
might
speede
as
well
,
as
the
best
Christian
.
But
heere
wee
see
the
affection
,
and
disposition
of
the
hearte
is
all
in
all
with
God
.
We
indeed
iudge
of
the
heart
by
the
worke
:
God
Gen.
4.
4.
contrarily
judgeth
of
the
worke
by
the
heart
.
Wee
first
approue
the
worke
,
and
then
the
workeman
.
But
God
first
hath
respect
to
Habel
,
and
then
to
his
sacrifice
.
Though
the
matter
of
the
worke
be
neuer
so
good
,
yet
the
corruption
of
an
vnsanctified
hart
will
marre
all
,
and
change
the
nature
of
it
.
And
as
it
will
be
no
excuse
before
God
,
when
the
matter
of
the
worke
is
ill
,
to
plead
the
goodnesse
of
the
heart
,
so
neither
,
when
the
heart
is
naught
,
to
plead
,
that
the
matter
of
the
worke
is
good
.
Wherof
we
haue
notable
examples
Es.
58.
in
the
Iewes
vrging
God
with
their
fasting
,
and
yet
sent
away
empty
;
and
in
those
reprobates
Math
.
7.
alleadging
their
preaching
in
Christs
name
,
casting
out
of
Diuels
,
&c.
but
receiuing
that
fearefull
answere
,
Depart
from
mee
yee
Math
.
7.
23.
workers
of
iniquity
,
I
know
yee
not
.
Loe
preaching
it selfe
though
in
Christs
name
,
because
yet
not
for
Christs
name
,
is
,
with
God
,
but
a
worke
of
iniquity
,
and
hell
fire
is
the
reward
of
it
.
So
Cains
outward
workes
in
sacrificing
were
the
same
with
his
brothers
,
and
yet
Saint
Iohn
saies
Caines
workes
were
euill
,
and
Abels
good
.
And
God
himselfe
said
to
1.
Ioh
.
3.
13.
Cain
,
If
thou
doest
well
,
shalt
thou
not
be
accepted
?
as
though
,
for
all
his
sacrifices
,
hee
had
not
done
well
as
yet
.
And
so
the
Iewes
sacrifices
are
in
indignation
reiected
with
a
,
who
required
these
things
?
because
indeede
God
did
not
require
bodily
exercise
diuorced
from
the
spirituall
,
the
shell
without
the
kernel
,
the
huske
without
the
corne
,
the
carcase
without
the
soule
.
Hence
it
is
that
the
Lorde
calleth
the
Iewes
incense
and
sacrifice
though
commanded
by
himselfe
,
their
owne
waies
.
And
in
another
place
his
Esa
▪
66
,
3.
Eccles
,
5.
Quem
recitas
,
meus
est
,
ô
fidentine
,
libellus
,
sed
male
dum
recitas
incipit
esse
tuus
.
owne
sacrifice
,
the
sacrifice
of
fooles
.
For
as
Martiall
said
to
Fidentine
,
the
booke
thou
readest
is
mine
,
but
when
thou
readest
it
ill
,
then
it
begins
to
be
thine
:
so
may
God
say
to
hypocrites
;
These
workes
of
praier
,
hearing
&c.
are
mine
,
but
when
you
go
about
them
thus
vnto
wardly
,
and
perfourme
them
thus
corruptly
,
then
they
are
your
owne
.
I
will
acknowledge
them
no
longer
for
mine
.
I
see
then
that
it
is
not
safe
for
vs
to
rest
in
the
outward
work
,
but
that
we
had
need
to
looke
to
our
heartes
in
all
the
seruices
we
performe
.
For
God
will
looke
to
our
heartes
in
judging
,
and
in
rewarding
.
And
that
which
God
most
lookes
to
in
rewarding
:
that
had
wee
need
most
looke
to
in
practising
.
As
the
workeman
in
the
doing
of
any
worke
will
bee
most
carefull
in
that
part
of
it
,
wherein
he
knoweth
the
eye
of
him
,
for
whom
he
worketh
,
will
be
most
curious
.
If
God
,
when
thy
praier
shall
come
to
bee
weighed
in
his
ballances
,
should
then
specially
stand
vpon
thy
tongue
,
vpon
thy
phrase
of
speach
,
vpon
the
tune
of
thy
voice
&c.
then
it
would
stand
thee
in
hand
in
praying
,
specially
to
minde
these
thinges
.
But
since
it
is
the
affection
of
thy
heart
he
will
aboue
all
thinges
make
inquiry
of
,
consider
then
what
a
folly
it
is
in
practising
,
to
bee
most
diligent
in
that
,
whereof
God
in
examining
wil
be
most
regardlesse
,
and
to
be
most
negligent
there
,
where
we
shall
be
sure
to
finde
him
most
strict
,
&
seuere
.
And
withall
consider
thine
owne
misery
,
who
depriuest
thy selfe
both
of
mans
,
and
Gods
reward
.
For
the
very
matter
of
thy
worke
will
make
thee
odious
to
the
world
,
as
carefully
flying
the
very
apparance
of
good
,
as
the
Apostle
biddeth
vs
to
fly
the
apparance
of
euill
.
But
the
corrupt
manner
of
thy
worke
will
make
thee
twise
as
odious
to
God
,
to
whom
alwaies
fained
sanctity
is
double
iniquity
.
Withall
consider
,
what
a
griefe
it
must
needs
be
to
thee
,
at
the
last
day
,
to
see
others
mites
receiued
for
their
sincerity
,
&
thine
owne
talent
refused
for
thy
hypocrisie
;
to
see
others
cups
of
cold
water
mercifully
rewarded
,
and
thine
owne
giuing
the
cup
of
Christs
bloud
,
the
water
and
bread
of
eternall
life
,
seuerely
punished
.
4.
This
must
teach
thee
when
after
long
outward
practise
of
godlinesse
,
thou
findest
not
the
true
reward
of
godlinesse
,
then
to
enter
into
thine
owne
hart
by
examination
,
and
to
consider
whether
thou
art
not
guilty
of
hypocrisie
or
no
.
For
true
godlinesse
is
great
gaine
:
and
God
alwaies
is
iust
,
giuing
men
according
to
their
workes
,
but
yet
measuring
the
workes
by
the
heart
.
If
then
thou
doing
workes
outwardly
good
,
receiue
no
answerable
reward
,
doe
not
therefore
challenge
God
of
vniustice
,
(
as
those
Iewes
,
wherefore
haue
we
fasted
,
and
thou
seest
it
not
?
)
but
thy selfe
of
vnsoundnesse
of
hart
.
Which
correct
Isay
.
58.
3.
thou
,
and
thou
then
shalt
see
there
will
bee
no
cause
for
thee
to
complaine
of
the
Lord
.
V.
Heere
also
is
comfort
to
those
that
haue
with
good
hearts
done
many
good
workes
which
yet
are
ill
taken
,
and
ill
rewarded
of
men
.
Men
cannot
see
our
hearts
,
and
therefore
what
maruell
,
if
they
doe
not
alwaies
reward
vs
according
to
our
workes
.
If
the
wicked
Iewes
could
haue
seene
how
louingly
&
tenderly
Christs
heart
was
affected
to
them
,
they
would
better
haue
rewarded
his
ministery
,
then
that
he
should
haue
needed
to
complaine
,
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
&c.
But
our
comfort
is
,
so
as
was
Christs
,
that
our
worke
,
though
neuer
so
much
reiected
of
men
,
is
yet
with
our
God
,
in
time
to
be
rewarded
of
him
.
Because
he
seeth
our
sound
and
faithfull
hearts
,
and
that
to
this
ende
,
that
hee
may
reward
vs
according
to
our
workes
.
The
duety
of
reprehension
Christianly
performed
is
a
good
worke
,
yet
how
distastfull
to
the
reprehended
,
and
how
thankelesse
an
office
?
yet
wee
must
not
bee
discouraged
though
by
the
performance
of
this
duetie
we
purchase
ill
will
at
mens
hands
.
For
God
seeing
the
integrity
of
our
heart
will
reward
vs
accordingly
,
causing
vs
at
length
to
find
more
fauour
,
euen
with
the
reprehended
themselues
,
then
those
that
haue
clawed
or
flattered
,
Pro
.
28.
23.
Now
I
come
to
consider
the
words
in
themselues
,
obseruing
three
points
in
them
,
the
rewarder
the
rewarded
,
the
rule
of
rewarding
.
1.
The
rewarder
,
God
.
That
I
may
giue
,
&c.
Here
we
learne
;
1.
That
God
hath
an
infinite
treasury
both
of
rewards
,
and
punishments
,
who
giueth
to
euery
particular
man
his
iust
portion
,
either
of
the
one
,
or
of
the
other
.
He
is
an
vnemptiable
fountaine
of
goodnesse
that
can
neuer
be
drawne
dry
.
His
rewarding
of
one
doth
not
disable
him
for
rewarding
another
,
neither
doth
hee
so
spend
himselfe
in
conferring
his
blessings
vpon
any
,
that
they
which
come
after
should
need
to
speake
vnto
him
,
as
Esau
to
Isaak
,
Is
all
gone
?
hast
thou
neuer
a
blessing
left
behinde
for
vs
?
Gods
reward
is
not
like
the
blessing
of
Isaak
,
which
could
bee
bestowed
onely
on
one
.
For
God
himselfe
the
rewarder
,
is
also
the
rewarde
,
and
therefore
Gen
,
15.
1.
as
he
tels
Abraham
,
an
exceeding
great
,
an
infinite
reward
,
able
to
satisfie
infinite
worlds
.
His
iustice
also
,
being
as
infinite
as
his
mercy
,
cannot
but
furnish
him
with
like
variety
of
iudgements
,
that
as
in
heauen
there
are
many
mansions
,
and
princelie
pallaces
,
so
in
hell
also
many
prisons
,
many
dungeons
;
Ioh
.
14.
1.
and
as
his
chests
and
cofers
are
full
of
pretious
pearles
and
iewels
,
so
his
quiuers
of
pestilent
arrows
prepared
for
the
ribs
of
the
vngodly
.
So
that
we
need
not
feare
that
of
our
Iehouah
,
which
they
of
their
Iupiter
,
that
if
,
as
often
as
men
sinne
,
the
thunderbolts
should
flye
abroad
,
he
would
quickly
be
vnfurnished
Si
quoties
p●cc●nt
h●min●s
,
s●●
fulmina
mittat
●upiter
,
exiguo
temp●re
inermis
erit
.
of
weapons
.
The
vse
then
is
as
to
terrifie
the
wicked
,
so
to
incourage
the
godly
.
It
is
a
comfort
to
serue
such
a
master
,
as
besides
his
willingnes
,
is
also
able
to
reward
vs.
Therefore
we
see
how
kings
seruices
in
this
regard
are
most
sought
after
.
Neuer
then
grow
wee
weary
of
seruing
this
master
with
whom
is
such
plenty
of
reward
,
whose
is
the
earth
,
and
the
fulnesse
thereof
,
the
heauens
and
all
their
furniture
,
and
at
whose
right
hand
is
fulnesse
of
pleasures
for
euermore
.
Who
may
say
vnto
vs
of
all
other
base
masters
,
as
Saul
of
Dauid
,
Can
the
sons
of
Ishi
giue
you
vineyards
,
and
orchards
?
Can
they
make
you
captaines
ouer
fifties
,
and
ouer
hundreths
?
so
,
can
the
Deuill
,
the
world
,
the
flesh
instate
you
into
the
felicity
of
my
chosen
?
can
they
make
you
Kings
,
and
set
you
in
the
chayre
of
estate
?
The
seruice
of
God
is
a
reward
sufficient
to
it selfe
,
and
farre
from
his
seruants
is
the
base
minds
of
mercenaries
.
Neuerthelesse
it
is
fit
,
with
Moses
,
to
quicken
our
dulnes
with
the
consideration
of
the
great
recompence
Heb
.
11.
26.
of
reward
.
2.
That
whosoeuer
bee
the
instruments
either
in
our
rewards
,
or
punishments
,
God
still
is
the
cheefe
,
both
rewarder
,
and
punisher
.
That
I
may
giue
.
The
vse
wherof
is
,
both
to
teach
vs
thankfulnesse
to
God
,
when
rewarded
,
and
patience
,
when
corrected
by
men
.
It
may
be
thou
hast
deserued
well
of
those
men
,
that
deale
vnkindly
with
thee
.
But
yet
consider
whether
in
the
same
thing
wherein
thou
hast
deserued
well
of
man
,
thou
haue
not
deserued
ill
of
God
,
because
happely
in
these
dueties
performed
to
man
,
thou
haddest
no
respect
of
God
.
If
so
,
then
acknowledge
that
God
hath
found
out
thy
sinne
,
complaine
not
of
mens
vnkindnes
,
and
iniustice
.
God
is
iust
in
their
iniustice
.
It
is
he
that
thus
punisheth
thee
.
3.
That
whatsoeuer
be
the
worke
for
which
we
expect
a
reward
,
it
is
God
that
must
reward
it
.
This
must
teach
vs
in
the
workes
of
the
second
table
,
which
respect
man
,
to
haue
an
eye
vnto
God
,
and
to
performe
them
as
vnto
God
,
and
so
in
seruing
of
man
to
serue
God
.
For
it
is
God
that
must
reward
them
and
that
(
as
I
shewed
)
doth
reward
them
,
euen
then
when
men
reward
them
.
For
it
is
hee
that
inclineth
their
hearts
thereto
.
How
then
can
we
expect
a
reward
of
God
there
,
where
wee
haue
done
him
no
seruice
?
If
in
seruing
of
men
thou
hast
serued
thy selfe
,
and
sought
thy selfe
rather
then
God
,
when
thou
commest
for
thy
reward
,
Gods
answere
will
bee
;
let
him
reward
thee
whom
thou
seruedst
.
Thou
seruedst
thy selfe
,
reward
thy selfe
then
,
if
thou
wilt
;
for
I
neuer
reward
any
seruices
but
mine
owne
.
Had
wee
not
then
neede
in
all
duties
done
to
men
,
to
doe
them
as
vnto
God
,
least
otherwise
as
wee
loose
mans
,
so
also
Gods
reward
.
But
do
them
vnto
God
,
and
then
we
are
sure
,
if
not
of
both
,
yet
of
the
best
reward
,
and
wee
take
a
very
safe
course
for
our selues
.
For
euen
the
best
men
may
prooue
vnkinde
,
and
vnthankfull
vnto
vs.
But
God
cannot
but
abundantly
recompence
the
seruice
done
to
himselfe
.
The
duties
of
loue
&
liberality
done
to
men
,
which
some
of
those
to
whome
they
were
done
had
happely
forgot
,
yet
Christ
remembers
at
the
last
day
,
onely
because
they
were
done
as
to
himselfe
,
Math
.
25.
40.
Yee
haue
done
them
vnto
mee
.
There
is
the
cause
of
the
reward
.
This
is
Pauls
counsell
to
Christian
seruants
yoaked
with
cruell
heathenish
masters
,
to
be
obedient
vnto
their
masters
,
according
to
the
flesh
,
as
vnto
Christ
,
seruing
the
Lord
and
not
men
,
and
that
vpon
this
consideration
:
Whatsoeuer
good
thing
any
man
doth
,
the
same
shall
he
receiue
of
the
Eph
,
6
,
7
,
8.
Lord
,
whether
he
be
bond
or
free
.
Seruants
in
such
cases
are
ready
to
obiect
.
Why
should
wee
haue
any
care
to
please
them
,
that
haue
so
little
care
to
pleasure
vs
,
nay
that
are
ready
to
do
vs
all
the
displeasure
they
can
?
Yea
but
for
this
cause
they
had
neede
so
much
the
rather
to
make
conscience
of
their
duetie
euen
to
the
full
,
because
by
this
meanes
they
shall
prouide
a
notable
remedy
against
their
masters
iniuries
,
namely
the
bountifull
reward
of
God
himselfe
.
Thy
master
wrongs
thee
:
what
then
?
wilt
thou
therfore
wrong
thy selfe
?
he
denies
thee
his
reward
:
wilt
thou
therfore
increase
thy
punishment
?
and
as
though
this
were
not
enough
,
depriue
thy selfe
also
Gen.
31
,
42.
of
Gods
reward
?
Labans
tyranny
could
not
tyre
out
Iakob
in
the
course
of
his
faithfulnesse
,
and
behold
in
the
ende
the
Lord
himselfe
in
spite
of
Labans
teeth
richly
rewarding
him
.
II
.
Circumstance
is
the
persons
rewarded
.
Euery
man
,
of
what
degree
soeuer
.
1.
Marke
heere
Gods
vnpartiall
dealing
.
Among
men
,
grosse
vices
of
great
ones
are
winked
at
,
and
eminent
vertues
of
meane
ones
are
not
heeded
.
But
with
God
neither
shall
thy
greatnesse
helpe
thee
from
punishment
,
nor
thy
basenesse
hinder
thee
from
reward
.
This
must
humble
the
great
states
of
the
world
.
God
is
no
respecter
of
persons
.
They
must
not
looke
for
a
chaire
and
cushion
,
when
they
appeare
before
Gods
tribunall
.
Nay
thou
must
then
be
stript
starke
naked
of
all
outward
pompe
.
God
will
put
no
difference
betwixt
thee
,
and
the
poorest
Lazarus
.
He
iudges
euery
man
alike
.
2.
Hence
I
gather
that
there
is
a
particular
prouidence
taking
notice
of
men
and
their
actions
in
speciall
.
For
Gods
rewards
are
proportioned
to
his
knowledge
.
I
know
the
heart
that
I
may
reward
.
But
he
rewards
euery
man
in
particular
.
Therefore
also
he
knowes
him
,
and
all
his
waies
.
Particular
rewards
argue
particular
knowledge
.
Terrible
is
this
to
the
wicked
,
but
most
comfortable
to
the
godly
.
If
the
King
take
notice
of
a
meaner
man
,
he
will
bee
ready
De
natura
.
deor
.
l.
2.
Concinneque
Timaeus
,
qui
●um
in
historia
dixisset
qua
nocte
natu●
Alexander
erat
,
eadem
Dianae
Ephesia
templum
deflagrauisse
,
adiū●it
minime
id
esse
mirandum
,
quod
Diana
cum
in
partu
Olympiadis
adesse
voluisset
abfuisset
domo
.
presently
to
say
in
admiration
,
What
,
doth
the
King
know
me
?
But
let
the
poorest
Lazar
,
that
is
withall
the
childe
of
God
,
know
for
his
comfort
,
that
the
great
King
and
mighty
God
takes
speciall
notice
of
him
,
and
that
for
his
good
.
It
is
not
with
our
God
as
with
their
idol
that
hath
no
leysure
to
attend
smaller
matters
.
He
is
not
like
Baal
,
that
pursuing
his
enemies
cannot
heare
his
friends
,
nor
like
Diana
,
that
beeing
present
at
Alexanders
birth
could
not
at
the
same
time
preserue
her
Ephesian
temple
from
the
fire
.
III
.
Circumstance
followes
,
the
rule
of
rewarding
,
according
to
their
owne
waies
,
&c.
Heere
we
learne
,
That
God
proportions
his
rewards
and
punishments
to
our
workes
,
as
it
were
the
line
to
the
rule
.
This
proportion
hath
sundry
branches
.
1.
The
euill
of
sinne
shall
haue
euill
of
punishment
in
hell
,
the
good
of
obedience
,
the
good
of
reward
in
heauen
.
Mat
.
25.
2.
As
our
workes
are
better
or
worse
,
so
shall
our
ioyes
in
heauen
,
our
paines
in
hell
be
more
or
lesse
.
Capernaum
exceeding
Sodome
and
Gomorre
in
sinne
,
shall
feele
also
an
excesse
of
punishment
,
and
the
wilfull
seruant
shall
receiue
more
stripes
then
the
ignorant
.
So
also
the
greater
our
zeale
,
paines
and
trauell
hath
beene
in
Gods
cause
,
the
greater
shall
be
the
waight
of
our
glory
.
The
twelue
Apostles
shall
haue
twelue
speciall
thrones
at
the
day
of
iudgement
,
and
whereas
other
wise
men
shall
but
shine
with
the
brightnesse
of
the
firmament
,
they
that
turne
others
from
their
euill
Dan
,
12
,
3.
waies
,
with
the
brightnesse
of
the
starres
;
that
soweth
liberally
shall
reape
liberally
.
And
euery
good
worke
added
to
the
number
of
the
former
,
helpeth
to
further
Phil
,
4
,
17.
our
reckoning
in
the
day
of
the
Lord
.
Sleepe
is
sweete
,
euen
to
him
that
hath
passed
the
day
more
easily
,
but
the
sleep
of
the
labouring
man
,
it
is
sweet
indeede
.
So
also
though
that
sleepe
in
Abrahams
bosome
be
sweet
euen
to
such
as
haue
liued
a
more
quiet
and
easie
life
heere
,
yet
euen
there
also
,
the
sleepe
of
the
labourer
will
be
specially
sweet
.
The
greater
our
toyle
and
trialls
haue
beene
,
the
more
we
haue
sweat
,
and
suffered
heere
for
Christ
,
the
sweeter
shall
wee
finde
that
rest
,
and
repose
in
heauen
.
The
Martyrs
shall
bee
pillars
in
the
house
of
God
.
Apoc
.
3.
12.
Our
Sauiour
in
his
answere
to
the
petition
of
the
two
brethren
,
seemes
to
imply
,
that
there
are
some
,
for
whom
places
of
preeminence
are
prepared
,
as
it
were
to
sit
at
his
right
hand
,
and
left
,
neither
doth
this
doctrine
of
vnequall
degrees
of
heauenly
glory
any
more
fauour
merit
,
then
the
vnequall
degrees
of
grace
in
this
life
,
which
oftentimes
the
Lord
proportions
to
our
desires
,
and
endeuors
in
the
vse
of
the
means
,
the
wider
we
open
our
mouths
,
the
more
abundantly
hee
will
fiill
vs
,
and
with
what
measure
we
meate
to
him
in
painefull
and
heedefull
Mar
,
4.
24.
hearing
of
his
word
,
with
the
same
will
he
measure
to
vs
in
the
dispensation
of
his
grace
;
Neither
yet
doth
our
hearing
of
the
word
,
desiring
opening
our
mouthes
wide
,
merit
that
which
they
obtaine
.
And
if
the
danger
of
the
doctrine
of
merit
hinder
vs
not
from
holding
that
which
is
indeede
apparent
to
our
eyes
,
that
according
to
the
degrees
of
grace
,
and
sanctification
God
dispenseth
many
of
his
temporal
rewards
in
this
life
,
as
a
greater
good
name
,
greater
inward
reuerence
and
honour
in
the
hearts
of
men
to
such
as
excell
in
mortification
aboue
their
brethren
,
why
should
it
feare
vs
heere
?
since
the
one
drawes
merit
with
it
no
more
then
the
other
.
3.
Besides
this
generall
,
there
is
also
a
speciall
proportion
,
agreeing
to
the
workes
in
speciall
,
in
such
manner
that
a
man
may
almost
read
the
sinne
in
the
punishment
,
the
vertue
in
the
reward
.
The
midwiues
built
the
houses
of
the
Israelites
by
preseruing
their
children
Exodus
1.
contrary
to
the
Kings
bloudy
edict
.
God
therfore
built
them
houses
.
Dauid
purposed
to
build
God
a
house
:
God
presently
promised
to
build
his
house
for
euer
.
Ebedmelech
saued
Ieremies
life
:
God
therefore
gaue
him
his
owne
life
for
a
pray
.
So
hee
hath
Ier
,
39.
17.
promised
to
recompence
our
zeale
of
his
glory
with
his
zeale
of
ours
,
I
will
honour
them
that
honour
me
,
neither
doth
God
keep
this
proportion
in
actiue
only
,
but
also
in
passiue
obedience
.
Heere
Iosephs
example
1
,
Sam
,
2
,
30.
is
most
remarkable
if
wee
compare
his
sufferings
and
rewards
together
.
In
stead
of
his
brethrens
hatred
he
got
strangers
loue
,
his
brethren
that
sould
him
as
a
slaue
,
adored
him
as
a
Lord
.
In
stead
of
the
prison
,
hee
met
with
a
throne
.
In
stead
of
iron
fetters
,
he
found
a
chaine
of
gold
,
in
stead
of
the
labor
of
his
hands
,
a
ring
on
his
hand
,
in
stead
of
the
party
coloured
coat
,
his
brethren
stript
him
of
,
the
princely
roabes
Pharaoh
put
vpon
him
,
in
stead
of
the
vnlawfull
pleasure
of
adultery
,
the
lawfull
comfort
and
contentment
of
an
honourable
marriage
,
in
stead
of
beeing
a
seruant
in
the
prison
,
beeing
halfe
a
Soueraigne
in
the
Kingdome
.
The
like
measure
keepes
he
also
in
punishment
.
Absaloms
haire
,
his
pride
,
became
his
halter
.
The
waters
which
Pharaoh
appointed
to
destroy
the
Hebrew
babes
,
were
afterwards
made
fit
to
poyson
the
Aegyptians
.
Pharaoh
had
infected
them
with
bloud
of
innocents
,
God
turnes
them
into
bloud
:
and
in
their
colour
shewes
the
tyrant
the
colour
of
his
sinne
.
Pharaoh
slayes
the
Israelites
children
:
God
afterward
slewe
his
,
and
all
the
Aegyptians
first
borne
.
Diues
denied
Lazarus
crummes
of
bread
;
Abraham
afterward
denied
him
a
droppe
of
water
.
Those
that
will
not
hearken
to
the
sweet
and
familiar
voyce
of
God
,
shall
be
schooled
by
the
strange
language
of
cruell
strangers
ouertopping
them
.
The
Aegyptians
had
vexed
the
Israelites
with
much
wearinesse
,
and
thirst
,
in
ouerburdening
them
with
labour
:
God
therefore
by
depriuing
them
of
the
vse
of
their
waters
,
afflicted
them
with
the
same
thirst
,
and
with
the
same
wearines
in
going
about
and
seeking
for
water
.
Saul
because
he
slew
those
that
did
weare
the
Ephod
,
therefore
God
would
not
answer
him
either
by
Vrim
or
Thummim
:
&
his
owne
hands
reuenged
vpon
himselfe
the
innocent
bloud
of
others
.
The
wicked
because
in
this
life
they
say
to
God
,
as
it
is
in
Iob
,
Depart
thou
from
vs
,
therefore
in
the
life
to
come
,
God
shall
say
to
them
,
depart
from
me
ye
cursed
.
Adams
desire
of
the
godhead
Esay
,
14
,
14
,
15
was
punished
with
mortality
and
misery
:
And
vnto
him
that
in
Esay
vaunts
himselfe
saying
,
I
will
ascend
aboue
the
height
of
the
clouds
,
and
will
be
like
to
the
most
high
,
the
Lord
will
haue
this
answer
to
bee
made
,
Thou
shalt
be
brought
downe
to
the
graue
,
to
the
sides
of
the
pit
:
Hypocrites
performe
temporary
obedience
,
God
onely
giues
them
a
temporary
reward
heere
in
this
life
Math
,
6.
verily
they
haue
their
reward
,
namely
heere
in
this
life
,
they
shall
haue
none
heereafter
.
So
Ahabs
temporary
humiliation
obtained
the
reiourning
of
a
temporal
Iudgment
.
Hypocrites
also
performe
an
imperfect
obedience
,
they
will
doe
some
few
things
commanded
,
but
not
al
:
God
serues
them
in
their
owne
kinde
,
he
giues
them
some
few
of
his
meaner
blessings
,
but
denies
them
principall
:
Whence
that
excellent
exhortation
,
2.
Iohn
8.
Looke
to
your selues
that
wee
loose
not
the
things
wee
haue
done
,
but
may
receiue
a
full
reward
.
There
is
then
a
plenary
reward
to
a
full
,
and
a
partiall
or
halfe
reward
to
a
scanty
and
halfe
obedience
.
Thus
Iehues
obedience
in
destroying
Ahabs
house
was
recompenced
with
Gods
blessing
vpon
his
house
to
the
fourth
generation
:
answerable
to
his
curse
in
the
second
commaundement
vpon
the
wicked
to
the
fourth
generation
as
in
Ioram
whose
posterity
is
not
remembred
till
the
fourth
generation
in
the
Genealogie
Math
.
1.
But
yet
because
Iehues
obedience
was
not
sincere
,
it
was
not
rewarded
:
so
as
is
true
obedience
,
whose
reward
is
far
aboue
the
punishment
.
Euen
to
1000.
generations
.
So
that
euen
in
rewardes
,
as
well
as
in
punishments
,
God
will
put
a
difference
betwixt
an
Israelite
and
an
Aegyptian
;
Es.
27.
that
as
gods
children
are
not
smitten
so
as
their
smiters
the
wicked
;
because
their
disobedience
is
not
so
full
as
the
wicked
therefore
they
haue
but
halfe
a
punishment
;
So
the
wicked
are
not
rewarded
as
are
the
godly
;
because
their
obedience
is
not
so
perfit
,
and
compleate
,
therefore
they
haue
but
halfe
a
reward
answerable
to
their
halfe
obedience
.
Againe
hypocrites
giue
God
an
outward
obedience
,
without
the
inward
affection
.
So
God
giues
them
his
externall
benefites
,
but
without
any
heartie
loue
,
or
affection
vnto
them
;
Looke
how
they
seuer
their
hearts
from
God
,
in
their
obedience
,
so
doth
God
his
from
them
,
in
his
benefits
.
So
euen
,
and
equall
is
the
retribution
of
diuine
justice
.
The
vse
.
First
against
the
papists
vrging
their
doctrin
of
merit
out
of
this
,
and
such
like
places
;
but
here
we
see
,
all
the
prophet
teacheth
is
a
proportion
betwixt
our
workes
,
and
wages
,
betwixt
our
paines
and
pay
,
that
is
betwixt
that
we
do
,
and
that
wee
receiue
.
And
therefore
he
maketh
our
workes
to
be
the
rule
,
not
the
cause
of
the
reward
.
The
rule
is
not
the
cause
of
the
line
drawen
by
it
.
Neither
doth
God
here
say
,
that
I
may
giue
to
euery
man
for
,
but
,
according
to
his
workes
.
Surely
if
good
workes
,
as
they
teach
,
should
be
meritorious
,
then
as
it
is
vniustice
in
man
,
to
detaine
the
labouring
mans
wages
,
when
his
worke
is
don
:
so
also
should
it
bee
in
God
,
if
he
did
not
presently
recompence
euery
good
work
of
his
seruants
,
as
soone
as
it
were
done
.
And
as
the
hire
of
the
labourers
detained
crieth
against
the
couetous
oppressors
,
so
by
like
reason
should
the
reward
of
our
obedience
,
so
long
oftentimes
deferred
,
cry
against
God
.
Euen
this
one
argument
is
enough
to
ouerthrow
merit
,
Gods
slownesse
as
it
were
in
rewarding
his
childrens
seruices
,
and
that
liberty
which
hee
taketh
to
himselfe
for
the
times
of
the
reward
.
And
therefore
here
hee
saith
,
That
I
may
giue
to
euery
man
according
to
his
workes
,
without
making
any
mention
of
the
time
when
,
leauing
himselfe
free
for
that
.
Wee
see
that
in
paying
of
wages
to
ourseruants
,
wee
limite
our selues
to
sett
times
,
as
to
the
quarters
,
or
halfe
yeares
end
,
because
it
is
a
matter
of
desert
:
but
in
our
giftes
,
and
gratuities
,
wee
doe
not
so
tie
our selues
,
but
giue
them
when
we
thinke
good
.
And
if
there
were
any
such
worthinesse
in
our
workes
,
what
need
then
that
modesty
,
of
the
holy
men
in
scriptures
,
who
when
they
haue
desired
their
faithfull
seruice
might
bee
remembered
with
Gods
reward
,
haue
withall
desired
it
might
be
remembred
with
Gods
forgiuenesse
?
as
Nehemiah
,
Remember
me
Nehe
.
13.
22.
ô
my
God
concerning
this
,
and
pardon
me
according
to
thy
great
mercy
.
Our
best
workes
then
need
forgiuings
,
and
that
which
needes
forgiuing
merits
not
giuing
.
Our
Sauiour
when
he
would
haue
vs
craue
daily
bread
,
as
our
bread
,
due
to
our
obedience
by
gods
promise
,
then
withall
he
would
haue
vs
craue
forgiuenesse
,
for
the
wants
of
that
our
obedience
,
and
to
adde
vnto
,
giue
vs
this
day
our
daily
bread
,
and
forgiue
vs
our
trespasses
.
Secondly
,
against
our
loose
professors
,
promising
to
themselues
,
though
liuing
,
and
lying
in
their
sinnes
,
the
reward
of
glorie
.
Noe
,
as
thou
sowest
thou
must
reape
,
and
as
thou
bruest
thou
must
drinke
.
If
thou
sowe
tares
,
neuer
looke
to
reape
wheate
.
If
thou
brue
with
crabbes
,
neuer
looke
to
drinke
milde
beere
.
As
our
Sauiour
comparing
the
man
to
a
tree
,
the
workes
to
the
fruites
,
saies
,
Can
men
gather
figges
of
thornes
,
thistles
of
grapes
,
so
I
comparing
our
workes
to
trees
,
their
rewardes
to
the
fruites
,
say
the
like
,
Thinke
you
euer
of
the
thornes
and
thistles
of
couetousnesse
,
pride
,
vncleannesse
,
blasphemy
,
swearing
,
prophanation
of
the
saboathes
,
euer
to
gather
the
sweete
figges
,
or
pleasant
grapes
of
glory
,
and
happinesse
?
will
this
gall
,
and
wormewood
euer
make
pleasant
drinke
?
will
these
wild
,
and
sowre
grapes
euer
yeeld
sweete
wine
?
ó
that
we
could
seriously
lay
this
to
heart
,
that
wee
must
all
appeare
before
Christ
,
to
receiue
according
to
that
which
here
we
haue
done
,
whether
good
or
euill
,
that
he
that
soweth
to
the
flesh
shall
of
the
flesh
reape
corruption
,
and
he
that
soweth
of
the
spirit
shall
of
the
spirit
reape
life
euerlasting
.
Then
would
we
begin
presently
to
reason
with
our selues
.
Alas
how
poore
how
barren
am
I
in
good
workes
,
how
fruitfull
in
ill
?
Is
it
true
indeede
that
according
to
the
quality
of
our
workes
we
shal
be
iudged
?
Alas
,
what
other
workes
can
I
present
the
Lord
with
,
besides
the
workes
of
death
and
darkenesse
?
If
these
had
the
promise
of
reward
,
then
were
my
case
good
.
Examine
thy
heart
my
brother
,
and
thinke
with
thy selfe
:
Thus
long
haue
I
liued
,
but
what
good
haue
I
done
?
either
to
my selfe
,
or
others
.
Where
are
my
praiers
,
fastings
,
humiliations
,
meditations
,
wel
spent
Saboathes
,
well
gouerned
children
and
seruants
?
where
are
the
workes
of
mercy
to
my
brethrens
,
ey
their
souls
,
in
holy
admonition
,
reprehension
,
exhortation
;
or
bodies
in
ministring
releife
to
their
necessities
?
How
can
I
looke
for
the
penny
that
haue
stood
idle
in
the
market
place
all
the
day
long
?
for
the
crowne
that
refused
to
runne
?
for
a
good
croppe
in
haruest
,
that
would
not
sow
in
seede
time
?
Let
vs
no
longer
deceiue
our selues
.
That
which
Salomon
speaketh
of
sloath
in
the
thinges
of
this
life
,
is
true
also
of
spirituall
sloath
.
He
that
being
sloathfull
in
winter
will
not
plowe
,
shall
begge
in
sommer
,
and
haue
nothing
;
as
wee
may
see
in
the
rich
glutton
begging
water
of
Lazarus
to
coole
his
tongue
,
and
in
the
foolish
virgins
begging
oyle
of
the
wise
.
It
were
madnes
to
seeke
for
fishes
in
woodes
,
for
apples
and
peares
in
the
seas
.
But
what
madnes
to
seeke
heauen
in
hell
,
glorie
in
shame
,
light
in
darkenesse
,
to
thinke
we
shall
finde
eternall
life
in
the
way
of
wickednesse
.
Why
seeke
ye
the
liuing
among
the
dead
?
said
once
the
Angell
to
those
women
.
But
why
seeke
yee
life
in
death
,
why
seeke
ye
that
eternall
life
,
among
those
dead
workes
of
darkenesse
?
No
glory
honour
and
immortalitie
can
be
found
of
any
but
such
as
seeke
it
by
continuance
in
well
doing
,
Rom.
2.
7.
If
thou
goe
about
to
seeke
Gods
kingdome
,
seeke
Gods
righteousnes
.
So
seeke
it
,
and
finde
it
.
Otherwise
thou
doest
but
take
a
great
deale
of
paines
to
goe
to
hell
.
If
thou
pray
thy
kingdome
come
,
pray
also
,
thy
will
be
done
.
Gods
will
Mat
.
6.
35.
must
bee
done
of
thee
,
before
his
kingdome
can
come
to
thee
.
III
.
Since
the
degrees
of
glory
hereafter
shall
bee
according
to
the
degrees
of
grace
heere
,
it
must
teach
vs
,
if
wee
would
then
shine
in
glory
,
now
to
shine
in
grace
.
Naturally
wee
affect
preeminence
,
and
precedency
in
all
things
.
Take
the
aduantage
of
this
thy
corruption
,
to
shake
off
all
spirituall
sloth
,
vse
it
as
a
goade
in
thy
side
to
make
thee
sweat
againe
in
Gods
worke
.
Double
paines
shall
bring
thee
double
pleasure
,
double
dilligence
double
delight
,
double
holinesse
,
double
honour
:
who
would
bee
a
common
stone
in
the
building
,
when
he
might
be
a
pillar
?
who
would
bee
a
doorekeeper
,
or
porter
in
a
house
,
when
hee
might
bee
a
steward
?
IV
.
Look
we
to
the
whole
course
of
our
liues
.
God
rewards
not
according
to
our
good
,
or
euill
worke
,
but
according
to
our
workes
,
to
the
ordinary
course
of
them
.
One
euill
worke
shall
not
preiudice
thee
,
who
walkest
in
the
ordinary
tract
of
good
workes
;
nor
contrarily
,
one
good
worke
shall
not
profit
thee
who
makest
an
ordinary
trade
of
doing
euill
workes
.
V.
This
must
teach
vs
,
faithfully
to
walke
before
the
Lord
in
the
discharge
of
our
seuerall
callings
,
without
any
carking
care
,
or
distrustfull
thought
taking
,
for
any
of
the
comforts
of
this
life
.
All
the
cares
that
belongs
to
vs
is
how
to
doe
our
worke
well
.
The
care
of
the
reward
of
our
works
is
Gods
.
Looke
we
well
to
doe
our
worke
,
and
God
will
looke
farre
better
to
reward
our
worke
.
And
this
is
that
which
our
Sauiour
teacheth
;
when
to
those
whinings
,
What
shall
we
eat
,
what
shall
wee
put
on
,
hee
apposeth
a
contrary
care
of
seeking
Gods
kingdome
,
and
righteousnes
:
for
then
if
they
would
take
care
to
worke
the
worke
of
God
,
the
reward
of
God
should
not
be
wanting
.
O
then
that
in
stead
of
taking
thought
how
to
get
this
or
that
good
thing
promised
,
wee
could
once
take
thought
how
to
doe
this
or
that
good
thing
commanded
,
and
so
doing
our
duetie
,
rest
vpon
God
in
the
beleefe
of
this
doctrine
;
that
hee
rewards
euery
man
according
to
his
workes
.
Our
Sauior
forbidding
his
disciples
ouer
diligent
care
in
prouision
of
these
outward
things
,
not
to
gather
siluer
or
gold
,
giues
this
as
a
reason
why
he
so
forbids
them
,
The
labourer
is
worthy
of
his
wages
.
Matth
.
10.
The
force
of
which
argument
consists
in
this
doctrine
of
Gods
iustice
in
rewarding
well
that
which
is
done
well
.
For
the
disciples
might
obiect
,
True
,
the
labourer
is
worthy
of
his
wages
,
but
the
vnthankfull
world
is
vnworthy
of
our
labours
,
for
it
detaines
the
wages
due
to
our
labours
.
Therefore
this
speech
of
Christ
is
founded
vpon
this
holy
iustice
of
God
,
that
cannot
,
whatsoeuer
be
the
vnkindnes
and
iniustice
of
the
world
,
suffer
good
seruices
to
go
vnrecompenced
.
It
is
therefore
as
if
hee
had
said
.
Mind
you
the
worke
of
your
ministery
,
let
your
onely
care
be
how
to
fulfill
it
.
Do
not
disgrace
God
so
much
as
to
trouble
your selues
with
the
thoughts
of
your
maintenance
,
as
though
God
was
so
vniust
,
as
not
to
giue
good
wages
to
good
workmen
.
VI
.
Heere
is
great
variety
of
comfort
.
1.
Art
thou
discouraged
with
the
meannesse
of
thy
good
workes
?
Thou
art
no
Preacher
to
conuert
soules
,
no
rich
man
to
giue
almes
,
to
build
Colledges
,
&c.
but
onely
a
poore
seruant
keeping
sheepe
,
going
to
plough
,
&c.
Heere
for
thy
comfort
remember
that
God
rewards
euery
one
according
to
his
workes
,
without
making
any
curious
choyce
of
workes
.
But
as
he
will
punish
the
least
euill
worke
,
euen
an
idle
word
:
Math
.
12.
so
will
he
much
more
reward
the
least
good
worke
:
euen
a
cup
of
cold
water
Mat
.
10.
eating
not
onely
of
our
hony
,
but
euen
of
our
hony
combe
.
Cantic
.
5.
1.
for
his
mercy
to
vs
is
greater
then
his
iustice
.
Yea
at
the
last
day
notice
will
bee
taken
of
inferiour
sort
of
workes
,
as
giuing
a
peece
of
bread
,
or
a
piece
of
cloath
;
when
workes
far
more
glorious
,
as
preaching
,
praying
,
martyrdom
are
not
named
,
yet
these
are
mentioned
,
Mat
.
25.
Neither
is
this
without
reason
,
for
the
basenesse
,
or
the
meanenesse
of
the
matter
doth
especially
shew
the
skill
of
the
workeman
.
For
where
the
matter
is
excellent
there
it
lendeth
some
helpe
to
the
workman
,
where
it
is
otherwise
,
there
nothing
but
the
bare
and
naked
cunning
,
and
artifice
of
the
workeman
is
to
bee
seene
.
We
will
not
so
wonder
at
him
that
maketh
a
good
Image
of
gold
,
as
at
him
that
maketh
as
good
of
meaner
matter
.
So
to
see
zeale
,
faith
,
loue
in
preaching
the
word
,
in
gouerning
a
kingdome
,
and
such
like
workes
,
is
not
so
admirable
,
as
in
the
poore
and
seruile
offices
of
vnderlings
,
as
in
keeping
of
sheepe
,
sweeping
the
house
,
&c.
2.
Art
thou
troubled
at
the
worlds
vniust
and
preposterous
rewarding
of
workes
,
iustifying
the
wicked
,
condemning
the
godly
,
recompencing
Iohns
preaching
with
the
prison
,
Herodias
daughters
dancing
with
the
promise
of
halfe
a
kingdom
;
(
so
that
,
as
Caesar
once
said
,
It
were
better
to
bee
Herods
swine
then
sonne
,
because
he
killed
his
sonne
in
that
massacre
of
Bethlem
,
when
his
sow
was
spared
:
so
thou
likewise
thinkest
,
thou
maist
as
well
say
,
It
were
better
to
be
Herods
minstrell
then
minister
,
player
thē
preacher
,
dancer
then
doctor
,
because
of
his
minions
dancing
recompenced
with
his
preachers
head
)
comfort
yet
thy selfe
with
this
,
that
God
one
day
will
deale
otherwise
,
nay
let
this
peruerse
Iudgement
of
the
world
be
an
assurance
to
thee
,
that
there
must
needs
be
a
day
of
Gods
righteous
Iudgements
.
It
is
true
,
we
may
say
to
the
world
as
Christ
to
the
Iewes
,
many
good
workes
haue
I
done
among
you
,
for
which
doe
ye
stone
me
,
yet
let
vs
not
waxe
weary
,
though
after
our
sowing
,
stormes
and
tempests
,
and
the
pinching
colde
of
winter
doe
follow
,
for
in
due
time
wee
shall
reape
if
wee
faint
not
.
God
is
not
vnrighteous
to
forget
the
labour
of
his
seruants
.
There
are
4.
kinds
of
rewards
:
first
of
good
for
good
:
secondly
,
of
euil
for
euil
:
thirdly
,
of
good
for
euill
:
fourthly
,
of
euill
for
good
;
the
two
former
are
the
rewards
of
iustice
,
the
third
of
mercy
,
the
last
of
iniustice
,
and
therefore
is
not
incident
to
Aug.
in
Psal
.
119.
17.
God
.
God
forbid
then
that
any
shold
say
with
those
in
Malachy
,
It
is
in
vaine
to
serue
the
Lord
.
Hear
thou
God
saying
,
Behold
I
come
quickly
,
and
my
reward
is
Apoc
.
22.
with
me
.
When
Mordecay
had
performed
a
worthy
seruice
to
Ahashuerosh
,
in
the
discouery
of
a
daungerous
treason
,
he
had
not
his
reward
presently
:
but
yet
his
seruice
was
registred
,
and
so
afterward
,
when
the
King
looked
vpon
the
records
,
it
was
royally
recompensed
.
So
Malachy
teacheth
vs
that
there
are
Malachy
3.
bookes
of
remembrance
written
for
them
that
feare
the
Lord
.
In
them
all
our
good
workes
are
inrolled
.
Our
labour
then
shall
not
be
lost
.
Not
so
much
as
our
teares
but
they
are
botled
.
Men
may
forget
vs
,
as
Pharaoh
did
Ioseph
,
Exodus
.
1.
and
the
Sechemites
Gideon
,
Iudg
.
9.
17.
but
God
will
not
;
Our
reward
is
sure
,
though
not
so
speedy
,
as
wee
desire
;
God
heere
assures
vs
of
reward
:
the
time
hee
determines
not
.
3.
Doth
it
trouble
thee
,
that
thy
good
workes
worke
not
that
good
thou
desirest
?
Remember
that
God
rewards
vs
according
to
our
workes
,
not
according
to
his
owne
worke
.
Now
the
successe
of
our
workes
is
his
worke
,
not
ours
.
Do
thou
thy
endeuor
to
do
that
which
belongs
to
thee
,
to
performe
the
duety
required
,
with
an
honest
heart
;
if
there
follow
no
successe
,
thou
art
neuer
the
worse
worker
.
The
good
Orator
alwaies
perswades
not
,
the
good
captaine
alwaies
ouercomes
not
,
the
good
Phisitian
alwaies
heales
not
,
the
good
preacher
alwaies
conuerts
not
.
It
is
enough
if
thou
doe
that
which
lies
in
thee
:
Then
whatsoeuer
thy
successe
bee
on
earth
,
small
or
great
,
assuredly
thy
reward
is
great
in
heauen
.
Nay
,
the
lesse
the
successe
,
the
greater
shall
be
the
reward
,
so
thou
bee
patient
.
For
now
vnto
thy
actiue
obedience
in
well
doing
,
thou
addest
passiue
in
patient
suffering
;
&
double
obedience
must
needs
haue
more
then
a
single
reward
.
4.
Art
thou
greeued
at
vncomely
fights
to
see
seruants
on
horseback
,
and
princes
walking
on
foot
?
to
see
seruants
to
haue
rule
ouer
Princes
,
that
is
,
the
wicked
flourishing
in
their
pompe
,
and
pride
,
to
tyrannise
ouer
the
godly
?
dost
thou
see
the
whip
which
is
most
seemely
for
the
fooles
backe
,
to
be
held
in
his
hand
,
to
afflict
the
backes
of
others
?
dost
thou
see
that
asses
,
in
stead
of
a
halter
,
are
set
out
with
golden
bridles
?
are
these
things
prickes
in
thine
eies
as
once
in
Dauids
?
comfort
thy selfe
in
the
meditation
of
this
doctrine
.
Grudge
not
that
the
wicked
are
rewarded
according
to
their
workes
.
Grudge
not
,
their
externall
obedience
proportionable
reward
in
the
outward
things
of
this
life
:
God
herein
does
no
otherwise
,
then
as
sometimes
noble
captains
,
who
haue
honoured
their
enemies
,
when
they
haue
fought
valiantly
;
to
put
some
spirits
into
their
owne
souldiers
;
or
then
sometimes
parents
doe
,
rewarding
their
seruants
diligence
and
dutifulnesse
,
thereby
to
prouoke
their
owne
children
.
So
shouldest
thou
interpret
Gods
temporal
rewards
giuen
to
the
vnsound
obedience
of
the
wicked
,
his
enemies
his
slaues
,
as
a
spurre
hee
puts
into
thy
side
his
owne
souldier
,
his
owne
sonne
:
for
if
thou
wilt
do
thy
duty
as
thou
oughtest
,
how
much
more
maist
thou
assure
thy selfe
of
a
farre
greater
reward
.
For
Gods
bounty
is
not
as
manies
,
like
to
the
riuers
,
who
are
greater
further
off
,
then
neerer
home
,
at
the
head
,
and
well-spring
where
they
first
rise
.
Withall
,
consider
these
mens
damnation
sleepeth
not
.
The
day
of
iudgement
hasteneth
,
wherein
the
godly
,
in
this
life
standing
at
the
barre
,
shall
sit
on
thrones
,
and
iudge
their
Iudges
,
binding
nobles
with
chaines
,
and
princes
with
fetters
of
iron
.
Though
in
this
life
Diues
feast
,
while
Lazarus
is
without
,
begging
:
yet
in
the
life
to
come
(
lo
a
change
)
Lazarus
shall
feast
at
Gods
table
,
or
on
Gods
bed
,
lying
in
Abrahams
,
as
once
Iohn
in
Christs
bosome
,
Diues
in
the
meane
time
looking
ouer
,
and
begging
.
Then
shall
God
make
good
that
which
heere
he
speakerh
of
rewarding
euery
man
according
to
his
workes
.
Then
,
and
not
before
shall
the
equalitie
of
Gods
rewards
fully
Si
nemini
faceret
,
quasi
non
vigilare
videretur
diuina
prouidentia
:
si
omnibus
faceret
,
non
seruaretur
diuina
patientia
.
Aug.
in
Ps.
30.
appeare
.
Some
of
the
wicked
indeed
euen
in
this
life
he
rewardeth
with
condign
punishments
,
lest
his
prouidence
,
but
not
all
,
lest
his
patience
and
promise
of
the
last
iudgement
might
bee
called
into
question
.
FINIS
.