SEVEN
GODLIE
AND
FRVITFVLL
SERMONS
.
THE
SIX
FIRST
PREACHED
by
Master
IOHN
DOD
:
the
last
by
Master
ROBERT
CLEAVER
.
WHEREVNTO
IS
ANNEXED
,
A
briefe
Discourse
,
touching
,
1.
Extinguishing
of
the
Spirit
,
2.
Murmuring
in
affliction
.
AT
LONDON
,
Imprinted
by
FELIX
KYNGSTON
for
WILLIAM
WELBY
,
and
are
to
be
sold
at
his
shop
in
Pauls
Church-yard
,
at
the
signe
of
the
Swan
.
1614.
TO
THE
RIGHT
WORSHIPFVLL
MASTER
ERASMVS
DRYDEN
Esquier
,
grace
,
and
peace
be
multiplied
.
SIR
,
it
is
a
point
well
knowne
vnto
your
Worship
,
that
in
duties
of
absolute
necessity
wee
must
regard
what
God
doth
command
and
enioyne
,
not
what
men
doe
approue
and
like
of
:
and
that
wee
must
still
offer
vp
our
seruice
in
obedience
to
the
Almighty
,
whatsoeuer
men
doe
thinke
or
speake
of
vs
.
As
for
this
worke
of
publishing
the
labours
of
such
faithfull
and
painefull
Ministers
,
as
desire
rather
to
spend
their
time
in
preaching
,
then
in
writing
,
I
take
it
not
to
be
a
duty
of
that
kind
:
but
of
an
inferiour
nature
;
wherin
the
acceptance
or
disallowance
of
those
that
are
godly
wise
,
should
haue
a
great
stroke
,
either
for
encouragement
to
proceed
in
it
,
or
for
discouragement
to
desist
from
it
.
Herein
hauing
made
some
triall
,
I
haue
(
through
Gods
blessing
)
found
successe
beyond
my
expectation
:
which
as
it
ministreth
vnto
mee
matter
of
much
reioycing
,
in
regard
there
are
many
thousands
in
Israel
,
who
desire
and
embrace
the
sincere
&
plaine
doctrine
of
the
Gospell
;
so
doth
it
set
an
edge
on
my
desires
to
take
vp
some
vacant
houres
in
this
imployment
:
being
right
glad
,
if
by
any
meanes
I
may
bee
an
helper
to
the
truth
,
and
an
instrument
of
refreshing
hunger-bitten
soules
,
by
conueying
vnto
them
some
baskets
full
of
such
fragments
,
as
may
bee
communicated
without
any
detriment
or
disaduantage
to
my selfe
,
or
to
any
else
.
These
Sermons
I
haue
made
bolde
to
recommend
vnto
your
fauourable
acceptance
and
patronage
,
not
onely
in
regard
of
the
interest
which
you
haue
in
them
,
and
that
encouragement
which
I
haue
often
receiued
from
your
Worship
in
businesses
of
this
nature
;
but
also
because
I
perswade
my selfe
that
your
very
countenancing
of
them
,
wil
adde
,
though
not
vnto
their
goodnes
,
yet
vnto
their
good
esteeme
,
among
many
that
are
religiously
affected
.
And
thus
nothing
doubting
of
your
Worships
fauour
in
taking
in
good
worth
this
my
bold
attempt
,
I
leaue
you
to
the
safe
tuition
of
God
Almighty
,
beseeching
him
to
enrich
you
&
yours
with
all
manner
of
corporall
and
spiritual
blessings
in
Christ
Iesus
;
and
to
adde
vnto
your
life
,
as
also
vnto
the
life
of
your
faithfull
and
gracious
yoake-fellow
,
many
happy
and
comfortable
daies
.
Your
Worships
much
indebted
,
and
in
what
J
may
to
be
commanded
,
IOHN
WINSTON
.
The
Doctrines
of
the
first
Sermon
on
ZECHARY
12.10
.
-
Doct.
1.
THe
way
to
all
happinesse
,
is
,
to
haue
the
Spirit
of
grace
.
-
2.
None
can
make
a
faithfull
prayer
without
the
assistance
of
Gods
Spirit
.
-
3.
The
Spirit
of
prayer
doth
alwaies
leade
men
vnto
Christ
Iesus
.
-
4.
The
due
consideration
of
Christ
his
death
,
is
asorcible
meanes
to
affect
the
heart
with
godly
sorrow
.
-
5.
It
is
not
sufficient
to
mourne
for
sin
,
but
wee
must
make
our
sinnes
to
be
our
greatest
sorrow
.
-
6.
It
is
not
enough
for
men
to
be
religious
themselues
,
but
their
families
also
must
be
religious
.
-
7.
Holy
duties
must
be
performed
in
secret
as
well
as
in
publike
.
The
Doctrines
of
the
second
Sermon
on
LVKE
6.48
.
-
Doct.
1.
Hypocrites
may
goe
as
farre
as
Christians
in
many
things
.
-
2.
They
are
the
blessedest
hearers
of
the
word
,
that
are
the
best
practisers
thereof
.
-
3.
Euery
man
is
in
truth
that
out
of
temptation
,
which
he
sheweth
himselfe
to
be
in
temptation
.
-
4.
Of
all
fals
,
the
fall
from
religion
is
the
most
woful
.
The
Doctrines
of
the
Sermon
on
PSALME
14.5
.
-
Doct.
1.
They
that
are
most
bold
in
committing
of
sinne
,
are
most
cowardly
when
dangers
doe
approach
.
-
2.
God
is
alwaies
present
with
good
men
.
-
3.
Mocking
is
a
grieuous
kind
of
persecution
.
-
4.
The
estate
of
Gods
people
is
commonly
a
poore
and
afflicted
estate
.
-
5.
True
godlinesse
is
that
which
breeds
the
quarrell
betwixt
the
wicked
and
the
godly
.
Fiue
other
select
Doctrines
.
-
Doct.
1.
They
are
the
most
miserable
rebels
,
that
rebell
against
God
.
-
2.
It
is
an
infallible
note
of
an
impious
person
,
to
bee
vnwilling
to
heare
the
word
of
God
.
-
3.
The
more
holy
and
wholesome
any
doctrine
is
,
the
more
grieuous
to
wicked
sinners
.
-
4.
Our
wretched
nature
is
neuer
so
forward
vnto
any
thing
,
as
vnto
that
which
is
euill
.
-
5.
All
the
sorrowes
of
Gods
children
shall
end
in
ioy
.
THE
FIRST
SERMON
,
VPON
the
twelfth
of
Zechariah
.
ZECH.
12.
vers.
10.11
,
&c.
Vers.
10.
And
I
will
powre
vpon
the
howse
of
Dauid
,
and
vpon
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
and
of
prayers
,
and
they
shall
looke
vpon
me
whom
they
haue
pierced
;
and
they
shall
lament
for
him
,
as
one
that
mourneth
for
his
onely
Sonne
,
and
be
sorry
for
him
,
as
one
is
sorry
for
his
first
borne
.
11
In
that
day
shall
there
be
a
great
mourning
in
Ierusalem
,
as
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddo
.
12
And
the
land
shall
bewaile
euery
family
apart
,
the
family
of
the
house
of
Dauid
apart
,
and
their
wiues
apart
;
the
family
of
the
house
of
Nathan
apart
,
and
their
wiues
apart
.
13
The
family
of
the
house
of
Leui
apart
,
and
their
wiues
apart
;
the
family
of
Shimei
apart
,
and
their
wiues
apart
.
14
All
the
families
that
remaine
,
euery
family
apart
,
and
their
wiues
apart
.
IN
the
eighth
&
ninth
verses
of
this
Chapter
is
set
down
a
gracious
promise
of
God
,
made
vnto
the
church
,
which
should
be
in
the
time
of
the
Gospell
(
for
that
is
meant
by
the
inhabitants
of
Ierusalem
.
)
Which
promise
is
this
,
that
hee
that
is
feeble
among
them
:
that
is
,
the
weakest
Christian
that
made
conscience
of
his
waies
,
&
of
the
meanes
of
his
saluation
,
in
that
day
should
be
as
Dauid
:
that
is
,
equal
to
the
most
excellent
in
the
time
of
the
law
in
sundry
respects
:
and
the
house
of
Dauid
:
that
is
,
the
excellenter
sort
of
Christians
,
should
bee
as
Gods
house
,
and
as
the
Angell
of
the
Lord
before
them
.
The
Prophet
could
not
find
any
holie
man
,
with
whom
hee
might
filly
compare
them
,
and
therefore
he
saith
,
that
they
should
be
like
the
Angel
of
the
couenant
Christ
Iesus
,
which
went
before
the
Israelites
in
the
wildernesse
to
guide
and
gouerne
them
.
Then
hee
goeth
on
and
telleth
vs
,
that
after
the
Lord
hath
shewed
this
mercy
vnto
his
Church
,
He
will
seeke
to
destroy
all
nations
that
come
against
Ierusalem
;
that
is
,
all
the
enemies
that
doe
oppose
themselues
vnto
his
people
,
and
endeauour
to
hinder
his
good
worke
in
them
,
and
for
them
.
Now
when
it
is
said
that
hee
will
seeke
to
destroy
them
,
the
meaning
is
,
that
as
hee
hath
a
resolution
to
ouerthrow
them
,
so
he
will
prouide
meanes
whereby
it
shall
be
effected
.
Then
further
in
the
tenth
verse
he
setteth
downe
the
meanes
how
his
people
would
bee
brought
to
such
excellencie
.
I
wil
poure
vpon
the
house
of
Dauid
,
and
vpon
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
,
&c.
Signifying
that
he
would
vouchsafe
vnto
his
Church
vnder
the
Gospell
a
more
plentifull
measure
of
his
Spirit
,
that
as
,
they
should
haue
more
excellent
,
and
cleere
,
and
powerfull
meanes
;
so
they
should
find
a
greater
blessing
vpon
the
vse
of
those
meanes
;
that
whereas
vnder
the
law
,
they
had
but
drops
of
grace
,
distilling
easily
and
by
little
and
little
,
now
they
should
haue
whole
buckets
full
,
as
it
were
;
yea
whole
flouds
of
grace
poured
downe
vpon
all
sorts
of
Gods
seruants
.
By
the
Spirit
of
grace
,
is
meant
the
Spirit
of
adoption
,
and
of
regeneration
;
so
called
,
both
because
it
is
giuen
out
of
Gods
free
grace
and
fauour
,
as
also
because
it
worketh
grace
and
goodnesse
in
all
such
as
are
endued
therewith
:
this
Spirit
is
further
described
by
a
speciall
effect
,
viz.
that
it
is
a
Spirit
of
prayers
.
Till
such
time
as
men
are
made
partakers
hereof
,
they
may
vse
many
words
of
prayer
,
but
they
are
altogether
idle
and
vaine
;
fruites
of
their
flesh
,
and
not
of
their
faith
;
such
as
they
haue
great
cause
to
be
humbled
for
,
and
no
reason
at
all
to
be
comforted
in
:
but
when
once
they
haue
this
Spirit
put
into
their
hearts
,
they
can
call
vpon
the
Lord
in
an
acceptable
and
comfortable
manner
.
Then
next
is
shewed
whither
this
Spirit
leadeth
them
;
to
wit
,
vnto
Christ
.
They
shall
looke
on
him
,
whom
they
haue
pierced
.
When
men
begin
to
pray
in
a
religious
and
conscionable
manner
,
they
disclaime
all
fleshly
helps
and
hopes
,
&
betake
themselues
vnto
their
Sauiour
,
whom
they
haue
pierced
by
their
sinnes
;
for
it
cannot
properly
be
said
,
that
the
Scribes
and
Pharises
,
or
Iudas
,
or
the
high
Priests
,
or
the
Romanes
,
did
put
Christ
to
death-they
being
but
instruments
thereof
;
but
the
iniquities
of
Gods
elect
did
the
fact
,
and
they
were
indeed
the
true
and
principall
cause
,
that
brought
vpon
the
Sonne
of
God
all
manner
of
affliction
,
and
persecution
,
and
execution
it selfe
.
In
the
next
place
it
is
said
,
that
when
his
children
shall
looke
vpon
him
,
They
shall
lament
for
him
,
or
ouer
him
,
or
concerning
him
:
(
all
comes
to
one
reckoning
.
)
As
soone
as
they
see
what
euils
,
and
miseries
,
they
haue
brought
vpon
Christ
Iesus
,
by
their
transgressions
,
and
how
odious
their
offences
are
,
which
could
be
healed
by
no
other
medicine
,
but
by
the
precious
bloud
of
the
immaculate
Iambe
of
God
:
the
due
consideration
hereof
will
cause
them
to
bee
troubled
and
grieued
at
the
very
heart
.
Which
griefe
is
set
out
,
by
two
speciall
circumstances
;
to
wit
,
by
the
greatnesse
of
it
,
and
by
the
truth
of
it
.
The
greatnesse
thereof
is
declared
by
two
comparisons
,
which
yet
are
inferiour
and
lesse
then
the
thing
it selfe
.
For
the
first
comparison
,
it
is
said
,
That
they
should
lament
for
him
,
as
one
that
mourneth
for
his
only
sonne
,
and
be
sorry
,
as
one
is
sorry
for
his
first
borne
.
If
parents
haue
many
children
,
yet
it
will
much
grieue
them
to
part
with
any
of
them
:
but
if
they
haue
but
one
onely
sonne
,
who
is
likely
to
be
the
heire
of
the
family
,
and
they
lose
him
,
and
so
are
disappointed
of
their
hope
,
then
they
vsually
mourne
with
an
exceeding
bitter
lamentation
,
as
the
woman
of
the
cittie
of
Nain
did
for
the
death
of
her
onely
son
.
Luke
7.11
.
Such
(
the
holy
Ghost
saith
)
shall
be
the
sorrow
of
all
true
penitent
persons
,
when
they
apprehend
the
multitude
and
grieuousnesse
of
their
sinnes
,
whereby
they
haue
slaine
the
Lord
of
life
.
The
second
comparison
,
here
vsed
to
expresse
the
measure
of
their
sorrow
,
is
taken
from
the
example
of
the
Iewes
,
who
when
their
godly
&
worthy
king
Iosiah
was
slaine
in
the
valley
of
Megiddo
neere
Hadadrimmon
,
in
fighting
against
Pharoah
Necho
,
King
of
Aegypt
,
2.
Chron.
35.
they
lamented
for
him
very
bitterly
:
and
not
onely
the
common
people
who
haue
not
so
good
a
gouernment
of
their
affections
,
mourned
for
him
,
but
Ieremiah
the
Prophet
also
,
and
others
of
the
best
sort
of
men
and
women
,
tooke
this
losse
exceedingly
to
heart
,
as
seeing
in
the
death
of
Iosiah
,
the
death
and
ruine
both
of
Church
and
common
wealth
.
In
which
regard
it
was
set
downe
as
an
ordinance
,
that
they
should
haue
set
times
of
mourning
,
for
that
affliction
which
befell
them
through
his
death
;
and
such
(
saith
the
Prophet
)
shall
be
the
lamentation
of
those
that
attaine
to
the
sight
and
sense
of
their
sinnes
,
whereby
they
haue
slaine
the
Lord
Christ
Iesus
.
verse
11.
Hauing
thus
set
forth
the
greatnesse
of
their
sorrow
,
he
commeth
in
the
next
place
to
expresse
the
soundnesse
thereof
:
The
land
shall
bewaile
euery
family
apart
,
&c.
Not
in
the
publicke
assemblies
alone
,
where
the
teares
of
one
may
draw
on
the
teares
of
another
,
and
so
their
mourning
be
either
naturall
for
company
,
or
hypocritall
for
vaine
glory
:
but
he
saith
,
that
euery
family
should
weepe
apart
,
and
in
priuate
;
yea
not
onely
the
seuerall
families
,
but
particular
persons
,
yea
those
that
were
most
neerely
lincked
together
,
viz.
the
husband
and
the
wife
,
should
bee
separated
in
this
worke
of
humiliation
,
and
not
content
themselues
to
pray
and
bewaile
their
sinnes
one
with
another
,
but
take
some
time
each
of
them
to
performe
this
dutie
in
secret
;
and
if
they
that
are
so
inward
one
with
another
should
lament
apart
,
much
more
others
,
that
are
further
off
one
from
another
.
By
the
house
of
Dauid
is
meant
(
as
was
before
shewed
)
the
excellenter
sort
of
Christians
;
and
the
like
is
signified
by
the
house
of
Nathan
,
who
was
the
son
of
Dauid
,
of
whom
Christ
came
:
(
for
the
family
of
Salomon
was
wholy
extinguished
.
)
By
the
house
of
Leui
,
is
meant
the
ordinary
sort
of
the
Leuites
;
and
as
for
the
family
of
Shimei
,
it
was
one
of
the
principall
families
of
Leui.
Whence
we
may
obserue
,
that
all
families
without
exception
are
tyed
to
this
worke
,
and
ought
iointly
and
seuerally
to
performe
the
same
.
None
are
so
good
but
they
must
weepe
for
their
sinnes
in
secret
,
and
pray
for
the
continuance
&
increase
of
their
goodnesse
:
and
as
it
is
not
needlesse
for
the
best
,
so
neither
is
it
bootlesse
for
the
meanest
,
but
whosoeuer
doth
so
,
shall
haue
a
fountaine
of
grace
opened
vnto
him
,
whereby
all
his
iniquities
shall
be
washed
away
.
The
drift
then
of
these
words
(
wee
see
)
is
,
to
manifest
and
expresse
the
great
goodnesse
of
God
towards
his
seruants
,
in
the
time
of
the
Gospell
;
and
here
is
shewed
,
-
1
First
,
what
gift
he
wil
bestow
vpon
them
,
viz.
aboundance
of
his
holy
Spirit
.
-
2
Secondly
,
the
good
vse
that
they
will
make
of
it
,
which
is
two-fold
.
-
1
First
,
they
will
betake
themselues
vnto
faithfull
prayer
,
and
by
the
eye
of
faith
looke
vnto
Christ
,
through
whom
both
they
and
their
prayers
must
be
accepted
.
-
2
Secondly
,
they
wil
grow
to
a
maruailous
great
loathing
and
dislike
of
their
sinnes
,
and
sorrow
for
the
same
;
which
is
declared
by
two
maine
circumstances
,
viz.
-
1
The
greatnesse
thereof
,
which
is
illustrated
by
two
comparisons
.
-
2
The
soundnesse
thereof
,
both
which
are
more
fully
laid
open
in
that
which
goes
before
.
Thus
much
concerning
the
meaning
and
order
of
the
words
:
now
let
vs
consider
of
such
instructions
as
may
thence
arise
for
our
learning
.
Vers.
11.
[
And
I
will
poure
vpon
the
house
of
Dauid
,
&c.
the
Spirit
of
grace
&c.
]
In
that
the
Lord
hauing
promised
,
that
his
Church
shall
bee
brought
to
wonderfull
excellencie
,
doth
set
downe
this
as
the
meanes
whereby
he
wil
effect
it
,
that
they
shal
haue
the
Spirit
in
great
plenty
powred
downe
vpon
them
,
this
shall
be
the
doctrine
,
That
the
way
to
all
happinesse
and
blessednesse
,
Doct.
1
is
to
haue
the
Spirit
of
grace
bestowed
vpon
vs
.
The
Spirit
of
God
is
the
author
of
all
happinesse
.
Whosoeuer
hath
not
this
,
though
he
bee
neuer
so
great
in
the
world
,
hee
is
altogether
wretched
and
miserable
,
subiect
to
the
curse
of
God
,
and
to
continuall
vexations
,
and
discontentments
:
and
on
the
other
side
,
whosoeuer
hath
this
holy
Spirit
dwelling
in
his
heart
,
is
an
happy
and
blessed
man
,
though
hee
be
neuer
so
much
deiected
and
cast
downe
through
outward
afflictions
and
tribulations
.
This
point
is
euident
in
the
prophecy
of
Isaiah
,
Isa.
32.13.14
.
&c.
where
it
is
shewed
,
that
so
long
as
the
Spirit
of
God
is
withheld
from
men
,
they
haue
grieuous
ruines
,
and
desperate
decaies
among
them
,
and
they
still
go
from
ill
to
worse
,
being
ill
without
,
and
ill
within
:
but
how
long
doth
this
continue
?
Vntill
the
Spirit
bee
powred
vpon
them
from
aboue
.
And
what
then
?
The
wildernesse
shall
become
a
fruitfull
field
;
That
is
,
those
men
and
women
that
were
like
a
wildernesse
before
,
bringing
forth
nothing
but
brambles
and
briars
,
nothing
but
pride
and
worldlinesse
,
and
such
like
fruites
of
the
flesh
,
euen
those
men
and
women
shall
be
as
a
fruitfull
field
,
being
beautified
and
adorned
with
the
vertues
of
Christ
,
and
with
the
graces
of
his
Spirit
;
and
not
onely
so
,
but
likewise
enriched
,
with
all
good
prosperity
,
which
the
Lord
seeth
needfull
for
them
.
Now
the
reasons
why
the
Spirit
maketh
men
so
happy
,
Reasons
.
are
these
.
First
,
Reas.
1
because
it
doth
mortifie
and
crucifie
the
flesh
;
that
is
,
originall
corruption
,
Rom.
8.13
.
with
all
the
lusts
and
fruites
thereof
.
It
doth
not
lye
still
where
it
is
,
suffering
the
soule
of
the
party
to
be
vnder
the
dominion
of
sinne
;
but
it
abateth
and
consurneth
it
by
little
and
little
,
till
at
length
his
soule
and
body
bee
as
cleare
from
sinne
,
as
Adams
was
before
his
fal
.
So
that
looke
how
the
Israelites
did
by
degrees
weare
and
wast
the
Canaanites
out
of
the
land
,
till
it
was
wholly
brought
in
subiection
vnto
them
:
so
doth
the
holy
Ghost
destroy
and
root
out
the
enemies
of
our
soules
;
not
making
them
tributarie
,
as
Ioshua
did
some
of
the
cursed
Canaanites
,
but
spoyling
them
of
their
strength
by
little
and
little
;
and
at
length
vtterly
consuming
[
](A73836-e46830-b)*
*
This
is
to
be
vnderstood
of
the
time
of
their
dissolution
:
as
it
appeareth
by
diuers
other
Doctrines
of
Master
Dods
:
as
that
on
Isaiah
,
Doct.
4.
and
Doct.
8.
that
God
lookes
not
for
perfection
in
this
life
.
See
also
the
3.
vse
of
this
Doct.
Ephes.
2.1
.
Rom.
8.11
.
1.
Iohn
4.4
.
them
,
so
that
they
shall
haue
no
place
at
all
within
vs
.
And
as
it
killeth
sinne
,
so
it
quickeneth
the
dead
soule
,
and
maketh
the
whole
man
apt
and
fit
for
euery
good
worke
.
That
Spirit
which
raised
vp
Christ
Iesus
from
a
naturall
death
,
doth
also
raise
vs
vp
from
the
death
of
sinne
,
to
the
life
of
grace
:
and
putteth
more
spirituall
strength
into
vs
,
then
the
flesh
,
the
world
and
the
diuell
can
bring
against
vs
.
Further
more
in
the
third
Chapter
of
the
second
to
the
Corinthians
,
Reas.
2
there
are
three
speciall
reasons
to
shew
the
happinesse
of
him
that
is
endued
with
Gods
Spirit
:
the
first
whereof
is
this
;
That
whereas
all
men
naturally
are
like
the
Iewes
,
who
(
as
it
is
there
said
)
when
they
come
to
the
meanes
of
saluation
,
haue
a
voile
vpon
their
minds
,
2.
Cor.
3.14
.
so
that
they
can
see
nothing
to
saue
their
soules
,
to
further
their
repentance
,
to
cause
them
to
beleeue
in
Christ
Iesus
,
and
to
place
their
hope
,
and
happinesse
in
him
:
as
soone
as
euer
the
Spirit
of
grace
entreth
into
them
,
this
blindnesse
of
minde
and
hardnesse
of
heart
is
remooued
;
and
then
they
are
enabled
soundly
to
vnderstand
,
and
truely
to
applie
the
word
preached
vnto
their
owne
soules
.
Verse
16.
Againe
,
it
is
said
in
the
selfe
same
place
,
That
where
the
Spirit
of
the
Lord
is
,
there
is
libertie
,
Vers
.
17.
Till
such
time
as
that
doth
set
men
free
,
they
are
held
fast
in
the
cordes
and
chaines
of
iniquity
,
and
are
miserable
slaues
vnto
the
vilest
slaue
that
is
,
euen
vnto
Satan
himselfe
(
who
is
an
Apostata
,
and
a
reprobate
,
)
and
in
the
most
wretched
slauerie
that
can
be
imagined
,
viz.
to
serue
sin
in
the
lusts
thereof
;
and
(
which
is
the
most
grieuous
of
all
the
rest
)
they
shall
haue
the
worst
wages
that
may
be
,
euen
the
curse
and
vengeance
of
God
,
while
they
liue
,
and
eternall
damnation
of
body
and
soule
after
they
are
dead
.
Now
when
the
Spirit
of
Christ
taketh
possession
of
vs
,
it
causeth
vs
to
disclaime
the
seruice
of
Satan
,
and
to
become
seruants
vnto
the
liuing
God
;
Rom.
6.
it
filleth
vs
full
of
good
meditations
,
of
holy
desires
,
and
spirituall
affections
;
it
furnisheth
vs
with
ability
to
performe
the
duties
of
religion
,
&
of
our
callings
;
&
in
a
word
,
it
maketh
vs
willing
and
able
both
to
do
all
maner
of
good
,
and
to
resist
all
manner
of
euill
.
So
that
after
wee
haue
receiued
the
holy
Ghost
into
our
hearts
,
we
shall
not
say
:
This
is
my
nature
,
and
I
cannot
doe
otherwise
:
but
with
the
Apostle
Paul
;
I
can
doe
all
things
through
Christ
that
strengtheneth
mee
:
I
wil
neuer
bee
in
bondage
vnto
my
corruptions
any
more
;
for
grace
shall
haue
the
vpper
hand
of
nature
,
and
the
Spirit
shall
master
the
flesh
,
and
get
the
better
of
it
.
Lastly
,
it
is
added
in
the
same
place
,
that
by
vertue
of
the
Spirit
wee
see
the
glory
of
Christ
in
the
Gospel
,
and
are
changed
into
his
image
,
from
glory
to
glory
;
that
is
,
from
one
measure
of
knowledge
and
holinesse
into
another
.
verse
16.
Wee
would
thinke
no
price
too
great
to
be
giuen
for
such
a
looking
glasse
,
as
would
make
one
that
is
deformed
to
become
beautifull
by
the
very
beholding
thereof
:
how
much
then
should
wee
esteeme
the
holy
word
of
God
,
which
(
through
the
operation
of
the
Spirit
)
is
made
effectuall
,
not
to
change
the
naturall
visage
(
which
is
a
smaller
matter
)
but
to
alter
the
forme
and
shape
of
the
soule
,
and
to
make
it
very
beautifull
and
amiable
in
the
sight
of
God
and
of
his
holy
Angels
,
which
was
before
time
a
most
vgly
and
deformed
creature
?
This
must
needs
be
a
maruellous
great
benefit
;
for
if
the
defacing
of
Gods
Image
be
the
cause
of
all
our
woe
,
then
the
repairing
thereof
must
of
necessitie
be
the
cause
of
all
our
happinesse
.
A
fifth
reason
why
their
state
is
so
happy
that
are
endued
with
Gods
spirit
,
is
,
because
that
is
it
which
comforteth
and
strengtheneth
them
in
all
their
temptations
and
troubles
.
Those
that
are
destitute
of
this
holy
comforter
,
when
aduersity
lighteth
vpon
them
,
do
either
fret
or
faint
;
either
fall
to
murmuring
,
or
to
desperation
:
but
those
that
haue
their
hearts
replenished
with
the
holy
Ghost
,
doe
then
most
strongly
reioice
,
when
tribulations
and
miseries
lye
most
heauily
vpon
them
:
as
the
Apostles
when
they
were
most
grieuously
persecuted
,
are
said
then
to
be
filled
with
the
holy
Ghost
.
Acts
4.31
.
And
what
of
that
?
Acts
5.41
.
Then
they
reioyced
that
they
were
counted
worthy
to
suffer
rebuke
for
Christ
his
name
.
And
as
Pauls
sufferings
did
abound
,
2.
Cor.
1.5
.
so
did
his
consolations
in
Christ
abound
also
.
So
that
when
comfort
is
comfort
indeed
,
and
when
life
it selfe
would
go
vnlesse
comfort
came
,
then
doth
the
holy
Ghost
most
plenteously
refresh
the
heart
with
inward
ioy
and
contentment
:
1.
Pet.
1.6.8
.
according
to
that
saying
of
the
Apostle
Peter
;
Now
for
a
season
yee
are
in
heauinesse
,
and
yet
reioyce
with
ioy
vnspeakable
and
glorious
.
Hitherto
the
reasons
alleaged
haue
tended
chiefely
to
his
,
euen
to
shew
what
good
the
Spirit
of
grace
bringeth
vnto
our selues
.
Now
further
,
there
is
a
sixth
reason
for
the
confirmation
of
this
point
,
which
is
,
that
it
doth
also
make
vs
exceeding
profitable
vnto
others
;
which
is
a
very
great
addition
vnto
our
blessednes
.
Al
the
wit
,
&
learning
,
and
art
in
the
world
,
cannot
make
a
man
to
bee
a
constant
and
conscionable
doer
of
good
,
but
Gods
spirit
alone
must
doe
that
:
and
therfore
goodnesse
is
set
downe
as
a
fruit
thereof
.
Gal.
5.22
.
And
in
the
sixth
chapter
of
that
Epistle
,
ver.
1.
the
Apostle
saith
;
If
any
man
be
ouertaken
by
any
offence
;
ye
that
are
spirituall
restore
such
a
one
,
not
ye
that
are
wittie
or
learned
,
&c.
For
no
man
can
be
a
good
Physitian
vnto
others
,
but
he
that
hath
first
wrought
a
cure
vpon
his
owne
soule
;
in
which
regard
the
Apostle
Paul
saith
:
2.
Cor.
1.4
.
We
are
able
to
comfort
others
with
the
consolations
wherewith
wee
our selues
haue
been
comforted
.
Looke
then
who
is
most
spirituall
,
and
wee
shall
find
that
he
doth
alwaies
most
good
.
Therefore
was
it
,
that
when
the
Apostles
were
to
conuert
the
whole
world
,
and
to
batter
downe
hell
gates
vpon
Satans
head
,
they
had
the
Spirit
plentifullie
poured
downe
vpon
them
;
Acts
2.
which
filled
them
so
ful
of
heauenly
wisdome
,
and
courage
,
and
zeale
,
that
they
did
that
which
al
the
Kings
and
Monarches
of
the
earth
could
neuer
haue
effected
by
all
their
power
and
policie
.
So
also
when
Christ
was
to
doe
the
greatest
good
that
euer
any
creature
did
,
the
Lord
saith
,
that
his
Spirit
shall
rest
vpon
him
:
and
thereby
was
he
fitted
to
go
through
with
the
great
worke
of
our
redemption
.
Isai.
11.1
.
For
(
as
it
is
in
that
place
)
the
Spirit
of
the
Lord
is
a
Spirit
[
of
wisdome
and
vnderstanding
]
making
those
that
haue
it
to
be
of
a
sound
iudgement
,
and
able
to
search
into
the
hidden
things
of
God
:
[
a
Spirit
of
counsell
]
to
guide
and
direct
them
[
and
of
power
]
to
strengthen
and
confirme
them
,
though
they
were
neuer
so
feeble
and
weake
:
[
a
Spirit
of
knowledge
and
of
the
feare
of
the
Lord
]
to
make
such
as
are
indued
therewith
,
prudent
in
his
feare
,
as
there
the
Prophet
speaketh
.
Now
seeing
it
is
cleare
by
these
reasons
,
that
the
hauing
of
this
holy
spirit
is
the
way
to
al
happines
:
First
of
al
,
Vse
1
this
may
serue
for
the
iust
reproofe
of
those
that
would
faine
liue
happily
and
comfortably
,
and
yet
neuer
had
any
feruent
longing
,
nor
made
any
earnest
request
for
Gods
Spirit
,
and
the
graces
thereof
:
they
plainely
manifest
themselues
to
be
ignorant
and
carnall
persons
,
that
do
not
yet
know
what
true
happinesse
meanes
.
Secondly
,
here
are
those
much
more
sharply
to
be
rebuked
,
who
thinke
it
best
not
to
be
led
by
the
Spirit
,
but
rather
by
the
lusts
of
the
flesh
,
and
the
lusts
of
the
eyes
;
imagining
in
their
folly
and
madnesse
,
that
if
they
can
heape
together
a
great
deale
of
wealth
,
and
aduance
themselues
and
theirs
to
great
places
in
the
world
,
then
they
shall
be
happy
men
,
and
leade
a
merry
and
cheerefull
life
:
albeit
they
neuer
take
any
care
,
nor
vse
any
endeuour
to
get
the
spirit
of
grace
into
their
hearts
,
but
rather
think
them
to
be
out
of
their
wits
that
labor
to
be
spiritual
.
Wil
these
men
know
what
their
estate
is
?
the
Apostle
telleth
them
:
Rom.
8.9
.
If
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
not
his
:
and
if
hee
bee
not
his
,
2.
Cor.
13.
he
is
for
the
present
,
a
bondslaue
of
Satan
,
and
in
the
state
of
a
reprobate
;
and
if
such
can
bee
happy
men
,
then
are
they
happy
,
otherwise
not
.
If
it
were
possible
that
for
their
outward
condition
of
life
they
could
be
equal
vnto
Adam
in
paradise
,
yet
must
they
needs
be
very
miserable
as
he
was
,
when
the
spirit
of
God
was
taken
from
him
;
it
was
not
the
garden
of
Eden
that
could
then
yeeld
him
contentment
,
but
he
was
in
farre
greater
miserie
and
perplexity
in
that
place
then
many
theeues
are
in
the
dungeon
,
or
vpon
the
gallowes
,
when
they
are
ready
to
be
turned
ouer
.
He
that
hath
the
spirit
of
God
as
Paul
had
,
shall
find
a
heauen
in
prison
,
in
sicknesse
,
in
death
it selfe
:
whereas
he
that
hath
it
not
,
shall
find
a
hell
,
though
he
liued
in
as
good
a
place
as
the
very
paradise
of
God
was
.
Thirdly
,
here
is
an
vse
of
instruction
,
viz.
that
wee
should
search
and
try
whether
wee
haue
the
Spirit
or
not
:
for
it
is
not
a
matter
of
small
consequence
,
but
such
as
neerely
concerneth
vs
.
If
then
we
would
be
resolued
of
this
point
,
How
we
may
discerne
whether
we
haue
the
spirit
or
not
.
Gal.
5.17
.
let
vs
first
examine
,
whether
there
be
in
vs
that
continuall
warre
and
conflict
(
mentioned
Gal.
5.17
.
)
between
the
flesh
and
the
Spirit
,
which
al
godly
men
do
find
and
feele
in
themselues
more
or
lesse
:
for
as
the
Apostle
there
speaketh
,
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
.
Now
this
combat
is
generall
throughout
all
the
powers
and
faculties
of
the
soule
,
as
(
to
giue
instance
in
the
chiefe
of
them
:
)
First
,
in
the
vnderstanding
part
,
there
is
a
conflict
betweene
carnall
reason
,
and
the
iudgement
rightly
informed
by
Gods
word
;
as
in
this
particular
:
A
good
man
is
railed
vpon
,
and
vndeseruedlie
traduced
,
and
vilified
;
in
this
case
reason
will
thus
play
its
part
:
Why
should
you
beare
it
at
his
hand
,
are
not
you
his
better
?
haue
you
not
him
at
an
aduantage
?
Why
should
you
not
take
him
downe
,
and
giue
him
as
good
as
he
brings
?
Nay
(
saith
the
Spirit
)
you
must
not
render
euill
for
euill
,
Rom.
12.
Matth.
5.
but
rather
ouercome
euill
with
goodnesse
,
and
blesse
them
that
curse
you
,
and
pray
for
such
as
hate
you
and
persecute
you
in
word
or
deede
:
they
haue
too
much
fire
in
them
already
,
and
therfore
do
not
you
adde
more
fuel
thereunto
,
lest
the
flame
be
redoubled
;
but
rather
cast
water
vpon
it
,
that
it
may
be
extinguished
.
Thus
doth
the
Spirit
bring
the
weapons
of
God
to
subdue
the
flesh
,
euen
as
the
flesh
doth
come
armed
with
the
weapons
of
the
Diuel
to
resist
the
Spirit
.
Indeed
there
is
many
tiems
in
vnregenerate
persons
,
a
fight
betwixt
carnall
reason
and
their
naturall
conscience
;
but
that
is
not
generall
throughout
all
the
powers
of
the
soule
,
neither
doth
it
extend
it selfe
vnto
the
motions
and
inclinations
that
are
euill
,
to
curbe
and
represse
them
;
nor
breede
humilitie
and
pouertie
of
spirit
,
in
the
parties
in
whom
it
is
found
,
and
so
driue
them
to
the
Lord
to
craue
aide
and
strength
from
him
to
subdue
their
corruptions
:
but
these
checks
of
the
naturall
conscience
do
rather
make
men
more
fierce
and
froward
,
and
at
length
more
violent
and
outragious
in
sinning
,
especially
if
they
haue
been
occasioned
either
by
the
hearing
of
the
terible
curse
of
the
law
,
denounced
against
them
in
the
publicke
ministery
;
or
by
the
faithfull
dealing
of
some
Christian
friend
,
which
hath
throughly
applied
the
threatnings
of
the
word
vnto
their
drowsie
consciences
,
wherewith
they
were
moued
for
the
time
,
but
afterwards
returne
to
their
vomit
again
:
then
(
I
say
)
they
will
be
much
more
boisterous
in
their
sinfull
courses
then
euer
they
were
before
.
And
as
there
is
a
conflict
in
the
vnderstanding
part
,
so
is
there
the
like
in
the
affections
:
for
the
flesh
is
ready
to
draw
them
vnto
pride
and
enuie
,
and
vncleannes
,
and
couetousnes
,
&c.
But
the
Spirit
stirreth
and
moueth
them
vnto
better
things
,
shewing
withall
that
those
forenamed
vices
will
harden
the
hart
,
make
it
vnfit
for
prayer
,
or
thanksgiuing
,
or
any
such
spirituall
exercise
;
and
in
the
end
will
bring
many
bitter
troubles
and
afflictions
vpon
those
that
let
them
to
haue
sway
and
dominion
in
their
soules
:
all
which
euil
inconueniences
we
shall
escape
,
if
our
affections
bee
heauenly
and
spirituall
,
and
set
on
their
right
obiects
.
So
likewise
in
the
will
this
fight
will
appeare
,
wheresoeuer
true
sanctification
is
begun
.
For
the
flesh
will
be
vnwilling
to
pray
,
to
heare
,
to
meditate
,
to
conferre
;
&
in
a
word
,
as
any
duty
tendeth
more
to
the
crucifying
of
the
lusts
thereof
,
so
will
it
be
more
auerse
therefrom
,
and
more
prone
to
delay
and
to
put
off
the
performance
thereof
.
But
the
regenerate
part
is
contrarilie
disposed
,
and
chearfully
embraceth
that
which
is
good
,
though
it
be
clogged
and
hindred
in
the
performance
of
the
same
:
setting
downe
this
for
a
certaine
truth
,
that
the
more
painefull
any
seruice
is
,
the
more
gainefull
it
is
;
that
though
we
begin
our
prayers
in
heauinesse
,
yet
wee
may
end
in
gladnesse
;
that
the
more
vntractable
and
vntoward
the
flesh
is
,
the
more
glorious
our
conquest
is
,
if
we
can
get
the
maistery
of
it
,
and
bring
it
into
Gods
presence
;
and
that
if
we
cannot
do
as
well
as
we
would
,
yet
if
we
do
as
well
as
we
can
,
we
shal
be
accepted
and
blessed
of
the
Lord
:
and
by
the
sight
and
sense
of
our
manifold
failings
,
grow
more
humble
and
lowlie
in
our
owne
eies
,
and
more
pittifull
and
gentle
towards
others
.
And
lastly
for
the
memory
,
before
their
conuersion
,
Gods
owne
children
are
prone
to
remember
iniuries
and
vnkindnes
,
which
others
haue
offered
vnto
them
,
and
to
forget
such
as
they
haue
offered
vnto
others
;
they
can
hold
fast
all
such
things
as
will
further
corrupt
them
,
but
they
let
slip
whatsoeuer
may
benefit
and
helpe
then
in
good
and
holy
courses
:
but
after
their
regeneration
the
case
is
altered
with
them
:
for
them
they
striue
to
disburden
their
memories
of
all
things
that
may
hurt
them
,
and
to
retaine
onely
such
matters
as
may
make
them
more
humble
,
and
mercifull
,
and
thankfull
.
This
spiritual
fight
in
the
inward
man
is
a
most
infallible
mark
of
the
spirit
of
grace
,
which
is
the
rather
to
bee
noted
,
because
many
of
Gods
seruants
through
ignorance
take
it
to
bee
quite
contrary
.
We
find
(
say
they
)
such
a
deale
of
carnall
reason
,
so
many
sinfull
affections
and
lusts
,
&
such
vnwillingnes
and
vnfitnesse
for
euery
holy
dutie
,
that
we
much
doubt
whether
we
haue
Gods
spirit
in
vs
or
not
.
But
who
tels
you
that
there
are
so
many
things
amisse
in
you
?
who
is
it
that
causeth
you
to
see
the
errors
of
your
mind
,
and
the
corruptions
of
your
heart
?
who
is
it
that
causeth
you
to
hate
them
,
and
to
bee
out
of
liking
with
your selfe
for
them
?
who
is
it
that
enableth
you
to
take
Gods
part
against
them
,
and
to
striue
by
all
meanes
to
be
freed
from
the
bondage
of
them
?
Is
it
not
the
spirit
of
God
that
worketh
al
these
good
things
in
you
?
and
why
then
should
you
make
question
whether
it
dwell
in
you
yea
or
no
:
these
are
fruits
of
the
Spirit
,
which
are
neuer
found
in
any
but
in
spirituall
men
.
And
if
any
desire
yet
a
further
triall
,
let
him
examine
whether
there
bee
in
him
those
other
vertues
of
the
Spirit
which
are
recited
Gal.
5.22
.
viz.
1.
Loue
vnto
God
,
to
his
word
,
to
his
Saints
,
to
mankind
,
yea
to
our
very
enemies
,
so
far
as
to
desire
their
conuersion
and
saluation
.
2.
Ioy
in
Gods
fauour
,
in
that
hee
hath
giuen
vs
any
sparkles
of
grace
,
and
thereby
assured
vs
that
he
wil
prouide
al
good
things
for
vs
in
this
life
,
and
afterwards
saue
our
soules
and
bodies
euerlastingly
.
3.
Peace
with
the
Lord
himselfe
,
with
our
consciences
,
and
with
our
brethren
.
If
(
I
say
)
any
desire
further
assurance
that
the
Spirit
of
grace
doth
possesse
his
heart
,
let
him
try
whether
he
can
find
in
himself
these
fruits
thereof
,
together
with
the
rest
there
mentioned
;
to
wit
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
:
and
as
these
doe
more
or
lesse
abound
in
him
,
so
may
he
be
assured
that
hee
is
more
or
lesse
spirituall
.
A
fourth
vse
of
this
point
may
be
this
,
Vse
4
that
seeing
our
happinesse
doth
ebbe
or
flow
,
according
to
the
working
of
the
holy
Ghost
within
vs
,
therefore
we
should
vse
all
meanes
to
get
and
increase
the
same
in
our
hearts
.
How
Gods
Spirit
may
be
obtained
.
Now
one
meanes
is
,
exceedinglie
to
desire
it
,
and
earnestly
to
long
for
it
:
for
the
Lord
saith
in
the
prophecy
of
Isaiah
:
Isaiah
44.3
.
I
will
poure
water
vpon
the
thirstie
,
and
flouds
vpon
the
dry
ground
:
I
will
poure
my
Spirit
vpon
thy
seed
,
and
my
blessing
vpon
thy
buds
.
In
which
place
,
wee
see
,
there
is
a
large
promise
made
,
but
to
whom
?
To
poore
desolate
Christians
that
doe
feele
their
owne
miserable
and
wretched
estate
,
and
do
euen
thirst
for
a
supply
of
Gods
graces
,
as
the
dry
and
parched
ground
doth
for
the
raine
to
fall
vpon
it
;
which
doth
euen
gape
for
it
before
it
comes
,
as
if
it
would
deuoure
the
clouds
before
they
fal
.
Concerning
such
the
Lord
saith
,
that
he
will
poure
water
vpon
them
:
neither
shall
they
haue
grace
by
drops
,
but
whole
flouds
thereof
shall
be
poured
vpon
them
:
for
God
can
as
easily
ouerflow
their
soules
therewith
,
as
the
ground
with
waters
when
it
stands
in
need
thereof
.
But
what
shall
they
be
the
better
for
this
?
what
benefit
shall
they
find
thereby
?
The
Prophet
telleth
vs
in
that
very
place
.
Vers.
4.
They
shall
grow
as
among
the
grasse
,
and
as
willowes
by
the
riuers
of
waters
.
No
raine
can
make
the
grasse
so
fresh
and
greene
;
no
riuer
can
cause
the
trees
that
are
planted
thereby
,
so
to
flourish
and
prosper
as
the
Spirit
of
God
will
euery
thirsty
soule
,
when
it
is
plentifully
poured
thereupon
.
A
second
meanes
to
obtaine
the
Spirit
,
with
a
daily
encrease
of
the
gifts
and
graces
thereof
,
is
to
pray
for
it
,
(
as
euery
one
will
that
doth
heartilie
long
for
it
)
and
to
beleeue
that
wee
shall
haue
it
:
and
that
wee
may
doe
so
,
our
Sauiour
maketh
a
notable
argument
for
vs
.
Luke
11.12
.
Aske
(
saith
he
)
and
it
shall
be
giuen
you
:
seeke
,
and
ye
shall
find
,
&c.
Obiect
.
Oh
but
I
am
vnworthie
,
might
some
say
,
both
to
aske
and
to
receiue
any
thing
at
Gods
hand
.
Ans.
Why
(
saith
Christ
)
If
yee
which
are
euill
can
giue
good
gifts
vnto
your
children
,
how
much
more
shal
your
heauenly
father
giue
the
holy
Ghost
to
them
that
aske
it
?
As
if
he
should
haue
said
:
You
haue
no
matter
of
desert
in
you
,
and
therefore
you
are
discouraged
from
prayer
:
but
what
merite
is
there
in
one
of
your
little
children
,
which
are
full
of
frowardnesse
,
of
brawling
and
vnquietnesse
?
yet
if
they
aske
any
thing
of
you
that
you
conceiue
to
bee
good
for
them
,
you
will
presentlie
grant
it
vnto
them
.
Now
if
you
that
are
sinfull
can
passe
by
the
infirmities
of
your
children
,
and
giue
them
such
things
as
are
needfull
,
though
you
haue
made
them
no
promise
;
and
you
cannot
relieue
them
without
cost
and
paines
vnto
your selues
,
nay
many
times
not
without
pinching
your selues
,
and
sparing
from
your
owne
backs
and
bellies
:
if
you
(
I
say
)
that
are
euill
can
deale
thus
louingly
and
kindly
with
your
children
,
how
much
more
wil
your
heauenly
father
,
who
is
the
God
of
all
goodnes
,
yea
goodnes
it selfe
,
deale
fauourably
with
his
children
,
hauing
made
a
promise
vnto
them
,
&
it
being
no
paines
nor
charges
vnto
him
,
to
bestow
a
plentifull
measure
of
spirituall
graces
vpon
them
?
and
especially
seeing
that
the
more
liberall
hee
is
that
way
vnto
them
,
the
more
glory
shall
thereby
redound
vnto
his
great
name
.
If
then
we
desire
the
Spirit
of
grace
in
an
aboundant
measure
,
let
vs
craue
it
at
the
hands
of
the
Lord
,
who
giueth
of
the
same
liberallie
,
and
casteth
no
man
in
the
teeth
:
and
we
may
the
more
comfortably
and
confidently
do
thus
,
because
we
liue
in
those
happy
times
,
wherein
the
Lord
hath
promised
to
poure
his
Spirit
vpon
all
flesh
,
Ioel
2.28
.
and
to
bestow
as
excellent
gifts
and
graces
vpon
ordinarie
Christians
,
as
the
most
worthy
men
had
in
the
time
of
the
law
.
A
third
meanes
to
get
and
increase
the
vertues
of
the
holy
Ghost
,
is
,
with
reuerence
and
conscience
to
hearken
vnto
the
word
:
for
as
the
Apostle
saith
,
Gal.
3.2
.
the
Spirit
is
not
bestowed
for
any
goodnesse
in
vs
,
or
through
any
workes
wrought
by
vs
,
but
God
of
his
free
mercy
giueth
it
,
and
conueigheth
it
vnto
his
children
,
by
the
preaching
of
the
Gospell
.
And
againe
,
the
same
Apostle
perswading
the
Thessalonians
not
to
quench
the
spirit
,
1.
Thes.
5.
(
for
that
is
the
best
fire
in
the
house
,
and
without
it
men
must
needs
freeze
,
in
woe
and
sorrow
and
misery
)
he
saith
,
1.
Cor.
14.3
.
despise
not
prophecying
;
that
is
,
the
ordinarie
ministery
of
the
word
,
when
it
is
truly
expounded
,
and
faithfullie
and
wiselie
applied
,
as
may
be
most
for
the
edification
of
the
hearers
.
This
is
as
it
were
the
fuel
whereby
the
fire
of
God
is
continued
and
increased
in
our
soules
;
and
as
we
are
more
carefull
in
this
duty
of
laying
vp
the
word
in
our
hearts
,
so
shal
we
find
the
warmth
,
or
rather
heate
of
the
Spirit
to
bee
more
aboundant
and
more
constant
in
vs
.
Lastly
,
if
we
would
haue
the
holy
Ghost
continually
working
in
vs
with
great
efficacie
,
let
vs
labour
euermore
to
keepe
an
humble
and
broken
heart
,
and
beware
of
pride
,
and
all
vaine
conceipt
of
our selues
,
as
the
very
rocke
against
which
the
ship
wherein
the
Spirit
is
carried
,
doth
,
as
it
were
,
make
shipwracke
:
for
God
resisteth
the
proud
,
1.
Pet.
5.5
.
and
giueth
grace
to
the
humble
.
If
one
haue
a
hauty
heart
,
though
there
be
no
body
else
that
seekes
his
ouerthrow
,
the
Lord
will
bring
him
downe
:
but
if
any
haue
a
meeke
and
lowly
heart
,
there
is
a
palace
for
the
Lord
himselfe
,
Isai.
57.15
.
who
will
dwell
with
him
that
is
of
a
contrite
and
humble
spirit
,
to
reuiue
the
spirit
of
the
humble
,
and
to
giue
life
to
them
that
are
of
a
broken
heart
.
In
the
last
place
here
is
an
vse
of
comfort
for
all
such
as
are
endued
with
the
Spirit
of
grace
;
Vse
5
sith
that
is
the
foutaine
of
all
happinesse
,
therefore
are
they
blessed
people
,
and
shall
bee
blessed
,
what
crosses
soeuer
they
meete
withall
.
And
what
oppositions
soeuer
they
finde
either
from
Satan
himselfe
,
or
from
any
of
his
limmes
,
those
that
are
once
ingraffed
into
Christ
,
and
are
become
plants
of
the
liuing
God
,
haue
the
streames
of
liuing
waters
running
through
their
hearts
;
and
therefore
must
of
necessitie
prosper
and
flourish
,
though
the
beate
of
persecution
,
or
any
manner
of
affliction
beate
neuer
so
violently
vpon
them
.
Indeed
if
wicked
enemies
of
the
Church
could
withdraw
and
withhold
Gods
spirit
from
the
hearts
of
his
children
,
then
might
they
hinder
their
happinesse
,
and
make
them
truly
miserable
:
but
seeing
they
can
no
more
stay
the
operation
thereof
,
then
they
can
stop
the
course
of
the
wind
from
blowing
whither
it
will
:
Iohn
3.
therefore
shall
they
neuer
be
able
to
defeate
Gods
seruants
of
that
blessed
estate
which
in
Christ
Iesus
hee
hath
promised
vnto
them
,
and
through
his
preicious
blood-shedding
purchased
for
them
.
The
Spirit
of
grace
[
and
of
praiers
.
]
From
these
latter
words
ariseth
this
second
point
:
that
None
can
make
any
acceptable
praier
vnto
the
Lord
,
Doct.
2
Faithfull
prayers
proceede
from
Gods
Spirit
.
vnlesse
hee
bee
assisted
and
directed
by
the
Spirit
of
grace
.
Howsoeuer
men
imagine
it
to
bee
an
easie
matter
to
call
vpon
God
,
yet
the
truth
is
,
that
it
is
as
hard
for
any
,
of
himselfe
to
make
a
faithful
praier
,
as
it
is
to
make
a
world
.
Therefore
it
is
said
in
the
●pistle
to
the
Romans
,
Rom.
8.15
.
Ye
haue
receiued
the
spirit
of
adoption
,
whereby
we
cry
Abba
,
father
.
So
that
none
can
confidently
cal
God
father
,
but
by
the
helpe
of
his
blessed
Spirit
.
If
vnregenerate
men
will
pray
to
their
father
,
Christ
telleth
them
who
he
is
,
when
speaking
to
such
kind
of
persons
,
Iohn
8.44
.
he
saith
;
You
are
of
your
father
the
Diuell
.
And
how
proueth
he
that
?
The
lusts
of
your
father
yee
will
do
.
As
those
that
are
willing
to
do
the
workes
of
God
,
are
assuredly
the
children
of
God
;
euen
so
they
that
are
ready
to
doe
the
workes
of
Satan
,
are
without
doubt
the
children
of
Satan
;
and
if
they
will
pray
vnto
their
father
,
they
must
pray
vnto
the
Diuell
.
Againe
,
in
that
very
place
it
is
said
,
that
the
Spirit
helpeth
our
infirmities
:
Rom.
8.26
.
for
wee
know
not
what
to
pray
as
we
ought
,
but
the
Spirit
it selfe
maketh
requests
for
vs
with
sighes
that
cannot
be
expressed
;
where
it
is
euident
,
that
the
best
of
Gods
seruants
,
without
the
helpe
and
assistance
of
the
holy
Ghost
,
are
ignorant
both
of
the
matter
and
manner
of
prayer
;
but
the
Spirit
doth
informe
their
minds
what
to
aske
,
and
frame
their
affections
how
to
aske
in
an
holy
and
acceptable
sort
:
so
that
albeit
sometimes
they
want
words
to
expresse
their
meaning
,
yet
they
are
ful
of
inward
sighes
&
heauenly
desires
.
But
what
are
they
the
better
for
them
(
will
some
say
)
if
they
cannot
poure
them
foorth
before
the
Lord
in
an
outward
forme
of
prayer
?
They
are
much
the
better
,
because
(
as
it
is
in
the
27.
verse
)
He
that
searcheth
the
harts
,
knoweth
the
meaning
of
the
spirit
:
and
he
so
knoweth
it
,
that
he
approueth
of
it
,
and
delighteth
in
it
.
If
there
bee
neuer
so
many
good
words
,
and
those
vttered
by
the
very
Saints
of
God
themselues
,
yet
if
they
proceede
not
from
the
Spirit
,
but
from
the
flesh
,
(
as
sometimes
they
may
)
they
are
not
pleasing
vnto
the
Lord
,
but
abhorred
of
him
.
And
on
the
other
side
,
albeit
there
be
no
words
at
al
(
as
many
times
it
fals
out
,
when
the
hart
is
oppressed
through
extremity
of
griefe
)
yet
if
there
bee
a
multitude
of
holy
desires
in
the
soule
,
stirred
vp
through
the
powerful
working
of
the
holy
Spirit
,
they
are
accepted
of
him
,
and
shal
bee
rewarded
by
him
:
for
(
as
it
is
added
in
the
place
aboue
named
)
The
Spirit
(
euen
at
such
times
)
maketh
requests
for
the
Saints
according
to
the
will
of
God
.
And
therefore
their
suits
according
with
his
will
,
he
cannot
but
yeeld
vnto
the
same
.
Againe
,
Iohn
16.8
.
it
is
the
proper
worke
of
the
Spirit
to
conuince
the
iudgement
of
sinne
,
and
to
humble
the
heart
therefore
;
without
which
,
there
can
no
faithfull
prayer
be
made
vnto
the
Lord
.
Bring
neuer
so
strong
reasons
to
adulterers
,
or
gamesters
,
or
Sabbath-breakers
,
or
any
that
liue
in
the
continuall
practise
of
such
dangerous
and
damnable
sins
,
and
presse
them
neuer
so
forcibly
to
cause
them
to
forsake
their
leaud
and
wretched
courses
;
and
yet
can
they
not
see
why
they
should
leaue
them
,
but
rather
imagine
that
they
may
lawfully
follow
the
same
still
.
And
no
maruell
:
for
till
the
God
of
heauen
do
set
downe
their
carnall
reason
,
it
can
neuer
be
set
downe
;
and
till
he
stop
their
mouthes
,
they
will
neuer
be
silenced
,
but
still
haue
somewhat
to
say
for
their
wretched
and
vile
behauiour
.
Seeing
then
it
is
euident
,
Reasons
collected
from
the
former
places
.
that
Gods
Spirit
alone
can
perswade
vs
of
the
loue
and
fauor
of
our
heauenly
Father
towards
vs
,
that
so
we
may
be
in
case
to
pray
vnto
him
:
and
withal
must
furnish
vs
with
the
matter
,
and
helpe
vs
in
the
manner
of
our
praiers
,
and
humble
vs
in
the
sight
of
our
owne
miserable
wants
,
that
so
we
may
bee
more
earnest
and
feruent
in
the
requests
that
wee
make
:
the
point
now
in
hand
,
may
hence
bee
strongly
concluded
;
to
wit
,
that
none
can
make
a
faithfull
prayer
without
the
speciall
aide
and
direction
of
the
holy
Ghost
:
which
serueth
,
First
for
the
confutation
of
those
senselesse
people
,
Vse
1
that
will
bee
talking
and
bragging
how
they
pray
day
and
night
.
They
that
know
what
it
is
to
lift
vp
a
feruent
prayer
vnto
the
heauens
,
doe
easily
discerne
that
they
are
but
meere
braggers
and
boasters
,
and
that
indeede
they
neuer
made
one
faithful
praier
since
they
were
borne
,
because
they
are
,
and
still
haue
been
sensuall
and
carnall
,
and
vtterly
void
of
any
sanctifying
grace
of
Gods
spirit
:
and
therefore
so
farre
are
they
from
hauing
any
cause
of
reioycing
in
regard
of
their
good
prayers
(
as
they
cal
them
)
that
they
haue
great
cause
to
be
humbled
for
them
,
as
being
workes
of
the
flesh
,
and
not
of
the
Spirit
,
such
as
doe
rather
prouoke
the
Lords
displeasure
against
them
,
then
pacifie
his
anger
,
or
any
way
procure
his
fauour
towards
them
.
Such
are
the
prayers
of
all
blind
and
ignorant
Papists
,
who
pray
in
an
vnknowne
tong
,
to
whom
it
may
bee
said
,
as
it
was
by
our
Sauiour
vnto
the
sons
of
Zebedeus
,
Ye
know
not
what
ye
ask
.
They
may
speake
what
they
list
of
their
often
praying
,
and
how
readily
they
can
go
through
with
their
stint
and
taske
:
but
they
that
vnderstand
what
it
is
to
bring
God
and
their
owne
soules
together
in
earnest
requests
,
and
feruent
supplications
,
cannot
but
iudge
them
to
bee
bragging
Pharisees
,
who
thinke
that
the
Lord
is
beholding
vnto
them
,
and
indebted
vnto
them
for
such
prayers
;
whereas
in
truth
he
may
iustly
condemne
them
vnto
hell
for
the
same
,
and
wil
do
so
,
if
they
be
not
humbled
for
them
,
as
well
as
for
the
rest
of
their
iniquities
.
And
therfore
they
that
haue
indeed
the
Spirit
of
prayer
are
of
another
mind
:
for
when
they
haue
vsed
the
best
preparation
that
possibly
they
can
,
they
find
so
many
defects
in
their
prayers
,
that
they
are
driuen
to
make
a
new
prayer
for
the
pardoning
of
those
their
wants
,
and
are
stirred
vp
heartily
to
praise
the
Lord
,
when
they
can
in
any
poore
measure
powre
out
their
soules
before
him
,
as
knowing
,
that
it
is
not
from
any
strength
that
they
haue
in
themselues
,
but
from
the
help
and
furtherance
of
his
good
Spirit
.
Secondly
,
let
this
be
an
instruction
vnto
vs
,
that
if
wee
would
pray
aright
,
and
speed
accordingly
,
wee
labour
(
as
Iude
exhorteth
)
to
pray
in
the
holy
Ghost
.
Iude
vers.
20.
For
those
be
the
petitions
that
pierce
the
heauens
,
and
bring
peace
and
comfort
vnto
the
conscience
.
But
how
shall
we
know
,
whether
●ur
prayers
proceed
from
Gods
Spirit
or
not
?
for
our
sinfull
hearts
are
apt
to
deceiue
vs
on
both
sides
:
viz.
either
to
make
vs
thinke
(
through
Satans
suggestion
)
that
wee
doe
not
pray
in
the
holy
Ghost
,
because
we
haue
so
many
frailties
,
when
in
truth
we
doe
;
or
that
we
pray
as
wee
ought
to
doe
,
because
we
haue
matter
and
words
at
will
,
when
indeed
there
is
no
such
thing
,
but
onely
a
naturall
gift
of
vttering
that
which
is
in
our
mindes
and
memories
,
in
apt
and
fit
tearmes
,
and
in
a
fluent
manner
of
speech
.
Therefore
if
wee
would
know
,
what
it
is
to
pray
in
the
holy
Ghost
,
it
is
this
.
First
,
Rules
for
prayer
.
wee
must
haue
a
warrant
for
the
things
that
wee
aske
,
and
that
from
the
word
of
God
,
where
the
Lords
will
is
reuealed
,
1.
Iohn
5.14
.
according
wherunto
all
our
petitions
must
be
framed
.
In
which
regard
we
must
acquaint
our selues
with
the
holy
Scriptures
,
and
often
exercise
our
hearts
in
the
meditation
thereof
.
That
is
,
as
it
were
,
the
wood
,
whence
wee
must
fetch
timber
for
this
building
:
and
the
mine
,
out
of
which
wee
may
take
many
golden
arguments
to
bring
before
the
Lord
in
our
prayers
,
which
hee
cannot
deny
because
they
are
his
owne
hand
writing
,
whereby
hee
doth
grant
vs
liberty
to
aske
,
and
assurance
to
obtaine
al
needfull
things
.
So
that
spirituall
graces
wee
may
aske
simply
without
any
exception
,
or
limitation
:
and
for
outward
blessings
,
we
may
craue
them
so
farre
as
they
may
bee
good
for
vs
:
and
for
crosses
wee
may
lawfully
desire
either
to
haue
them
kept
from
vs
,
or
sanctified
vnto
vs
,
so
that
we
may
haue
strength
and
patience
to
beare
them
,
and
grace
and
wisedome
to
make
a
right
vse
of
them
.
Secondly
,
we
must
be
touched
with
an
inward
longing
,
and
earnest
desire
of
the
things
which
we
aske
;
for
it
is
said
,
Rom
8.26
.
that
the
Spirit
maketh
request
for
vs
[
with
sighes
]
which
cannot
be
expressed
.
As
we
see
in
Hannah
,
who
came
with
a
heart
full
of
heauenlie
meditations
and
of
holy
desires
,
which
shee
did
not
expresse
in
words
,
but
made
them
knowne
vnto
the
Lord
,
with
whom
her
heart
was
labouring
all
the
time
of
her
prayer
.
Now
if
we
would
obtaine
this
inward
affection
,
wee
must
ponder
much
on
Gods
goodnesse
and
readines
to
heare
,
and
to
helpe
vs
;
and
of
our
owne
miserable
wants
,
which
moue
vs
to
become
suiters
vnto
his
Maiestie
:
and
then
if
we
can
get
a
good
perswasion
of
God
,
and
a
due
estimation
of
the
things
which
we
beg
at
his
hands
,
we
shall
not
chuse
but
be
instant
and
earnest
in
our
prayers
;
not
taking
vp
the
time
in
words
of
course
,
and
in
making
vaine
and
idle
repetitions
,
or
drowsie
and
lumpish
petitions
,
as
if
we
cared
not
whether
we
lost
,
or
found
;
but
wee
shall
bee
able
to
crie
feruently
vnto
the
Lord
,
and
then
cannot
he
deny
our
requests
.
Ps.
145.19
.
Iames
5.
For
he
heareth
the
cry
of
them
that
feare
him
,
and
fulfilleth
their
desires
;
and
the
prayer
of
the
righteous
auaileth
much
when
it
is
feruent
.
Thirdly
,
if
we
would
haue
this
testimony
vnto
our
soules
that
wee
pray
in
the
holy
Ghost
,
See
M.
Dods
Sermon
on
Iames
4.3
.
then
must
wee
propose
a
right
end
in
our
suits
,
not
asking
any
thing
with
an
intent
to
spend
it
vpon
our
lusts
,
but
with
a
purpose
to
vse
it
vnto
the
glory
of
God
,
the
furtherance
of
our
owne
saluation
,
and
the
good
and
comfort
of
mankind
,
especiallie
of
such
as
are
of
the
houshold
of
faith
.
Fourthly
,
we
must
beleeue
that
we
shal
obtaine
that
which
we
aske
;
according
to
that
of
our
Sauiour
:
Mar.
21.14
.
Whatsoeuer
ye
desire
when
yee
pray
,
beleeue
that
ye
shall
haue
it
.
Which
faith
of
ours
will
bee
vnto
vs
a
sure
argument
,
that
we
pray
in
the
Spirit
,
which
stirreth
vs
vp
to
make
such
requests
alone
,
as
it
assureth
vs
shall
be
performed
.
But
by
the
way
let
vs
obserue
,
that
sometimes
spirituall
men
may
make
carnall
prayers
,
as
Iob
,
and
Elijah
,
and
Ionah
did
,
when
they
desired
that
God
would
take
away
their
liues
;
which
proceeded
from
the
pride
of
the
flesh
,
and
from
the
rebelliousnesse
of
their
wils
,
in
that
they
could
not
content
themselues
to
liue
in
that
estate
,
wherunto
the
Lord
had
brought
them
.
Such
fleshly
petitions
may
wee
sometimes
put
vp
before
the
Lord
;
but
we
shall
haue
checks
and
rebukes
in
our
hearts
for
the
same
,
and
no
assurance
that
they
shall
be
granted
:
but
when
our
suits
are
spirituall
,
the
holy
Ghost
which
moueth
vs
to
aske
,
will
also
perswade
vs
that
God
is
able
and
willing
to
heare
vs
,
and
to
relieue
vs
,
and
that
therefore
we
shall
obtaine
a
blessing
sooner
or
later
.
Let
vs
therfore
labour
to
aske
in
faith
,
(
as
the
Apostle
Iames
exhoreth
)
and
not
wauer
:
Iames
1.3
.
for
hee
that
wauereth
,
and
maketh
question
whether
God
will
heare
him
or
not
,
is
like
a
waue
of
the
sea
tost
with
the
wind
,
and
carried
away
;
being
neuer
at
quiet
in
himselfe
,
but
sometimes
imagining
that
the
Lord
wil
helpe
him
,
he
runneth
vnto
him
;
and
then
hauing
a
conceit
that
such
and
such
men
will
doe
somewhat
for
him
,
hee
leaueth
prayer
,
and
betaketh
himselfe
vnto
them
:
but
finding
no
reliefe
there
,
he
will
to
prayer
againe
;
and
yet
hauing
not
a
present
answer
,
nor
faith
to
wait
vpon
the
Lord
,
he
fals
to
shift
for
himselfe
by
vsing
of
ill
meanes
;
and
so
is
altogether
vnstable
and
vnsetled
,
euen
as
the
waues
of
the
sea
that
are
neuer
at
rest
;
euerie
vaine
cogitation
,
&
euery
slight
tentation
tossing
and
turmoyling
,
and
disquieting
his
hart
.
Thus
it
ought
not
to
be
,
neither
will
it
be
thus
with
those
that
aske
in
faith
;
for
they
know
that
they
shall
obtaine
,
and
that
it
shall
be
vnto
them
according
to
their
faith
:
that
either
they
shall
haue
the
particular
thing
that
they
aske
,
or
a
better
in
stead
thereof
:
and
therefore
they
pray
still
,
and
waite
Gods
leasure
:
and
herein
they
much
honour
the
Lord
,
in
that
they
cast
themselues
vpon
the
truth
of
his
promise
,
and
do
not
trouble
their
hearts
with
vnnecessary
feares
and
cares
about
the
successe
,
which
is
Gods
worke
,
and
not
theirs
.
Men
will
be
glad
to
bee
rid
of
importunate
suiters
,
that
they
should
not
be
stil
hanging
vpon
them
,
especially
if
their
suite
bee
weighty
,
and
the
things
that
they
craue
of
some
importance
:
But
the
Lord
would
in
no
case
haue
men
to
let
their
suits
fall
;
nay
he
takes
delight
in
such
as
will
not
haue
a
repulse
,
but
still
depend
vpon
him
,
and
daily
renew
their
petitions
:
for
they
shew
euidently
that
they
haue
a
liuely
and
strong
faith
:
they
would
not
presume
to
ask
vnlesse
they
had
a
warrant
;
and
hauing
a
warrant
,
they
dare
not
make
question
of
obtaining
;
for
that
were
to
make
doubt
of
Gods
truth
and
fidelity
.
Thus
wee
see
what
it
is
to
pray
in
the
holy
Ghost
,
viz.
to
haue
a
good
ground
for
that
which
wee
aske
:
a
good
end
,
and
a
good
affection
in
asking
,
and
faith
to
beleeue
,
that
we
shal
obtaine
whatsoeuer
we
aske
in
such
a
maner
.
A
third
vse
of
this
point
,
Vse
3
is
for
a
singular
consolation
to
such
as
can
pray
in
that
sort
:
howsoeuer
the
Diuell
would
perswade
them
that
they
haue
not
the
sanctifying
Spirit
of
God
in
them
,
but
onely
such
flashings
as
hypocrites
sometimes
haue
;
yet
hereby
they
may
be
assured
that
the
holy
Ghost
dwelleth
in
them
indeede
,
because
they
constantlie
powre
out
strong
cries
,
and
faithfull
supplications
before
the
Lord
,
which
no
hypocrite
can
doe
:
Iob
27.10
.
for
(
as
Iob
speaketh
)
He
cannot
set
his
delight
on
the
almightie
,
nor
call
vpon
God
at
all
times
.
For
that
is
a
speciall
gift
of
God
,
and
peculiar
vnto
the
Saints
;
and
as
any
one
maketh
more
such
holy
praiers
,
so
may
he
be
more
confidentlie
perswaded
,
that
hee
hath
the
Spirit
of
grace
in
a
greater
measure
.
[
And
they
shall
looke
vpon
mee
whom
they
haue
pierced
]
that
is
,
vpon
Christ
,
and
that
by
the
eye
of
faith
,
setting
their
heart
and
hope
on
him
,
and
through
him
expect
to
bee
heard
and
relieued
:
whence
obserue
this
doctrine
,
that
the
Spirit
of
prayer
doth
alwaies
leade
men
vnto
Christ
Iesus
.
It
causeth
them
wholly
to
go
out
of
themselues
,
Doct.
3
and
to
offer
vp
their
supplications
in
,
The
Spirit
of
prayer
doth
alwaies
direct
men
vnto
Christ
Iesus
.
and
through
their
Sauiour
and
Redeemer
.
This
was
figured
in
the
sacrifices
that
were
offered
vnder
the
Leuiticall
law
;
at
which
time
if
any
one
were
polluted
by
any
occasion
,
or
otherwise
clogged
with
sins
that
hee
had
committed
,
he
was
to
bring
his
offering
vnto
the
Priest
,
and
was
to
be
sprinckled
with
the
bloud
thereof
;
which
did
signifie
the
bloud
of
Christ
,
by
which
all
Gods
elect
were
to
be
cleansed
,
and
a
reconciliation
betwixt
God
and
them
was
to
be
procured
.
For
this
cause
Daniel
though
hee
were
a
man
much
beloued
of
God
,
and
endued
with
the
Spirit
of
prayer
in
a
wonderfull
measure
,
yet
hee
desireth
the
Lord
to
heare
him
,
not
for
his
sake
,
Daniel
9.17
.
or
for
his
peoples
sake
,
but
for
the
Lord
Christ
Iesus
his
sake
.
Therfore
doth
our
Sauiour
tell
his
disciples
,
Iohn
16.23
.
that
whatsoeuer
they
should
aske
the
Father
[
in
his
name
]
hee
would
giue
it
vnto
them
.
Now
the
reason
why
the
Spirit
of
grace
doth
alwaies
direct
vs
vnto
Christ
in
our
prayers
,
Reason
.
is
,
because
it
maketh
vs
see
our
owne
vilenesse
and
wretchednesse
,
and
so
consequently
that
we
stand
in
need
of
the
mediation
of
Christ
Iesus
.
Therefore
in
the
couenant
of
grace
,
after
Gods
people
haue
receiued
the
holy
Ghost
,
Ezech.
36.31
.
it
is
said
:
Then
shall
ye
remember
your
owne
wicked
waies
,
and
your
deedes
that
were
not
good
:
and
shall
iudge
your selues
worthie
to
haue
been
destroyed
for
your
iniquities
,
and
for
your
abominations
.
This
is
the
first
worke
of
the
Spirit
,
euen
to
set
them
downe
,
that
they
should
haue
nothing
to
say
for
themselues
,
but
plainely
acknowledge
that
shame
and
confusion
,
that
destruction
and
eternall
condemnation
is
due
vnto
them
,
if
the
Lord
should
enter
into
iudgement
with
them
.
Now
when
they
are
thus
abased
and
humbled
in
themselues
,
then
will
they
seeke
to
haue
a
part
in
Christ
his
merits
;
that
so
both
they
,
and
their
seruices
may
bee
accepted
of
the
Lord
through
his
righteousnesse
,
and
through
his
intercession
,
which
hee
doth
continuallie
make
for
them
:
which
serueth
,
First
for
the
confutation
of
the
Papists
,
Vse
1
and
to
shew
that
they
are
not
led
by
the
Spirit
,
because
in
their
prayers
they
rest
not
vpon
the
mediation
,
and
intercession
of
Iesus
Christ
,
but
ioyne
thereunto
their
owne
merits
,
and
the
merites
of
the
Saints
,
thinking
by
that
meanes
to
preuaile
in
their
suites
,
and
to
obtaine
their
hearts
desire
.
Secondly
,
it
maketh
also
for
the
confutation
of
a
number
of
ignorant
men
and
women
among
vs
,
that
will
bragge
of
their
daily
stint
of
prayers
which
they
runne
ouer
,
and
how
they
make
no
doubt
but
the
Lord
will
accept
of
their
requests
,
and
will
grant
the
same
:
and
why
?
because
they
liue
honestlie
among
their
neighbours
,
and
doe
no
bodie
any
harme
;
and
they
hope
withall
that
their
good
words
and
prayers
doe
deserue
somewhat
at
Gods
hands
.
Alas
poore
simple
people
,
they
little
consider
what
it
is
to
make
a
good
praier
:
for
if
they
did
,
they
would
goe
quite
out
of
themselues
vnto
Christ
Iesus
,
and
labour
for
acceptance
onely
for
his
sake
.
And
as
for
these
prayers
which
they
so
much
stand
vpon
,
if
euer
it
please
the
Lord
to
open
their
eyes
,
and
to
waken
their
drowsie
consciences
,
they
will
be
so
far
from
thinking
that
they
merite
any
thing
thereby
,
as
that
they
will
see
great
cause
to
be
humbled
therfore
;
for
that
they
haue
dealt
so
hypocritically
and
carnally
,
drawing
neere
vnto
God
with
their
lips
,
when
their
hearts
haue
been
remooued
farre
from
him
.
Thirdly
,
here
is
another
vse
of
consolation
,
and
of
instruction
both
,
that
if
we
will
haue
this
testimony
vnto
our
soules
that
wee
pray
in
the
Spirit
,
then
when
wee
haue
the
most
feeling
affections
,
and
purest
desires
,
let
vs
offer
them
vp
in
Christ
Iesus
;
let
vs
not
play
the
Priests
our selues
,
as
king
Vzziah
did
,
lest
we
be
smitten
with
a
worse
leprocie
in
our
soules
,
then
he
was
in
his
body
;
but
let
vs
make
Christ
our
high
Priest
,
to
present
our
offerings
before
the
Lord
.
So
also
when
our
prayers
and
thanksgiuings
are
most
imperfect
and
weake
,
let
vs
present
them
through
him
,
that
so
they
may
find
acceptance
with
God
,
being
perfumed
by
the
righteousnesse
of
his
deare
sonne
.
Oh
,
Obiect
.
but
I
cannot
striue
nor
wrestle
with
God
in
prayer
,
as
others
do
,
and
as
I
my selfe
haue
sometimes
done
.
What
of
that
?
Answ.
did
not
Christ
Iesus
offer
vp
strong
cryes
vnto
his
Father
?
Heb.
5.
And
for
whom
shall
those
he
effectuall
,
but
for
such
poore
Christians
as
cannot
so
feruentlie
call
vpon
God
for
themselues
?
It
is
said
Hebrewes
12.
Heb.
12.14
.
That
the
blood
of
Christ
speaketh
better
things
then
the
blood
of
Abel
.
Now
we
can
easilie
beleeue
that
Caine
was
in
a
dangerous
case
,
when
the
blood
of
Abel
did
call
for
vengeance
against
him
:
and
why
should
we
not
as
throughly
beleeue
,
that
they
are
in
an
happy
case
who
haue
the
blood
of
the
son
of
God
to
call
for
redemption
,
and
saluation
,
and
acceptation
of
al
holy
seruices
in
their
behalfe
,
as
all
true
hearted
Christians
haue
?
The
want
of
this
perswasion
is
the
cause
why
we
omit
many
excellent
prayers
and
thanksgiuings
,
which
would
bee
very
pleasing
vnto
the
Lord
,
being
offered
vp
as
sweet
incense
by
our
high
Priest
Christ
Iesus
:
and
therfore
let
vs
labour
for
an
encrease
of
faith
in
this
point
,
that
so
God
may
not
be
depriued
of
seruice
,
nor
our selues
of
those
comforts
and
blessings
which
are
promised
to
all
that
call
vpon
him
in
truth
.
[
And
they
shall
looke
vpon
me
whom
they
haue
pierced
,
and
they
shall
lament
for
him
,
&c.
]
In
that
this
great
lamentation
is
set
downe
as
an
effect
of
their
beholding
of
Christ
whom
by
their
sinnes
they
had
crucified
,
this
doctrine
may
hence
bee
gathered
,
that
The
due
consideration
of
the
death
of
Christ
,
Doct.
4
The
consideration
of
Christ
his
sufferings
,
is
a
forcible
meanes
to
godly
sorrow
.
is
a
most
forcible
meanes
to
breake
the
hearts
of
Christians
with
godly
sorrow
.
There
is
no
such
motiue
to
make
men
weepe
bitterly
for
their
offences
,
as
to
weigh
with
themselues
in
a
serious
maner
,
that
they
by
their
sinnes
haue
slaine
the
Lord
of
life
;
that
his
bitterest
aduersaries
were
not
the
causes
of
that
his
shamefull
and
painefull
death
which
hee
endured
vpon
the
tree
,
but
that
they
themselues
brought
him
thither
,
Iohn
10.11
.
and
were
the
procurers
of
that
his
bitter
passion
.
Christ
laid
downe
his
life
,
but
for
whom
?
euen
for
his
sheep
.
He
was
cursed
,
that
they
might
be
blessed
:
he
was
was
wounded
,
Isaiah
53.
that
they
might
bee
healed
:
hee
suffered
disgrace
,
that
they
might
bee
brought
to
glory
;
and
endured
in
a
sort
the
torments
of
hell
,
that
they
might
partake
of
the
ioyes
of
heauen
:
the
sound
meditation
thereof
,
cannot
but
wound
the
hearts
of
such
as
haue
any
sparke
of
grace
in
them
.
When
it
was
told
Dauid
that
Abner
was
slaine
by
Ioab
,
though
he
had
formerly
been
a
rebell
,
and
was
now
newly
reconciled
vnto
him
,
yet
hee
mourned
for
him
till
the
euening
,
because
he
was
a
worthy
man
;
albeit
he
himselfe
was
altogether
guiltlesse
of
his
death
.
Oh
then
how
much
more
should
the
Saints
of
God
lament
ouer
Christ
Iesus
,
who
was
not
a
worthy
man
,
but
infinitly
more
worthy
then
all
both
men
and
Angels
?
and
not
murdered
by
the
treachery
of
another
,
but
killed
by
the
sinnes
of
their
soules
,
the
sins
of
their
lips
,
and
the
sinnes
of
their
hands
?
and
if
he
had
not
been
so
killed
,
they
had
been
euerlastingly
damned
.
Put
case
that
a
man
had
one
onely
sonne
,
which
was
to
bee
the
heire
of
the
family
,
and
hee
of
a
sudden
should
find
him
starke
dead
,
would
it
not
inwardly
touch
him
,
and
strike
cold
vnto
his
heart
?
especially
if
he
himselfe
had
vnwittingly
been
the
cause
thereof
?
yes
certainly
,
it
would
go
through
his
heart
euen
like
a
sword
:
and
such
will
be
the
griefe
of
those
who
through
their
transgressions
haue
slaine
their
blessed
Sauiour
,
as
this
very
text
witnesseth
,
when
they
by
the
eye
of
faith
doe
see
him
heauy
vnto
the
death
,
crying
vnto
his
Father
in
the
bitternesse
of
his
griefe
;
being
ful
of
torment
in
his
bodie
,
and
fuller
of
anguish
in
his
soule
,
and
that
for
their
sakes
,
euen
for
their
sinnes
,
they
cannot
but
be
exceedingly
moued
hereat
.
And
a
little
to
presse
the
other
comparison
vsed
in
this
text
,
if
the
people
of
God
did
so
bewaile
the
death
of
their
worthy
king
Iosiah
,
who
yet
died
vnwillingly
,
and
without
any
intent
to
benefit
them
thereby
:
how
much
more
bitterlie
should
wee
lament
the
death
of
our
blessed
Redeemer
,
who
was
a
farre
greater
and
excellenter
king
then
Iosiah
was
,
and
yet
willingly
and
freely
laid
downe
his
life
for
our
sakes
,
that
he
might
free
vs
from
eternall
death
,
and
destruction
both
of
our
bodies
and
soules
?
Questionlesse
if
wee
haue
any
spirituall
life
and
sense
in
vs
,
this
will
make
vs
loath
our
sinnes
,
that
brought
our
deare
Sauiour
so
much
woe
and
miserie
;
and
cause
vs
heartily
to
mourne
for
the
same
,
euen
as
a
man
would
do
at
the
sight
of
a
knife
,
or
sword
,
or
some
such
like
instrument
,
whereby
at
vnawares
hee
hath
slaine
his
child
,
or
wife
,
or
any
that
was
neere
and
deare
vnto
him
.
Especiallie
if
wee
consider
;
that
God
out
of
his
meere
loue
gaue
his
onelie
Sonne
vnto
vs
,
when
we
deserued
nothing
at
his
hands
,
but
his
heauie
curse
and
vengeance
to
be
executed
vpon
vs
:
Iohn
3.14
.
and
that
the
Son
of
God
was
content
from
the
aboundance
of
his
loue
,
to
bee
so
abased
and
vilified
,
so
afflicted
,
and
tormented
,
for
our
offences
;
this
must
needes
worke
vpon
our
soules
,
if
wee
haue
but
the
least
drop
of
goodnesse
in
vs
.
But
here
some
man
may
obiect
and
say
,
Obiect
.
Indeed
if
al
this
had
been
done
for
me
alone
,
you
say
wel
:
if
my
heart
were
not
altogether
flinty
,
and
vtterly
hardened
,
I
could
not
but
relent
at
the
consideration
hereof
:
but
all
Gods
elect
were
the
cause
hereof
,
as
well
as
I.
This
doth
nothing
diminish
the
loue
of
God
and
of
Christ
toward
you
,
Answ.
and
therefore
it
should
no
whit
lessen
your
good
affection
towards
him
:
for
your
Sauiour
suffered
as
much
for
your
iniquities
,
as
if
he
had
suffered
for
no
mans
else
;
for
your
sinnes
alone
required
an
infinite
satisfaction
.
Againe
,
Obiect
.
it
may
be
asked
how
the
consideration
of
Christ
his
death
can
make
vs
mourne
,
sith
it
is
the
happiest
thing
that
euer
fel
out
since
the
foundations
of
the
world
were
laid
;
and
therfore
may
seeme
to
bring
with
it
greater
matter
of
ioy
then
of
sorrow
.
The
answere
hereunto
is
easie
,
Answ.
because
ioy
and
sorrow
may
very
wel
stand
together
,
as
may
plainly
appeare
in
this
similitude
:
If
any
of
vs
had
committed
some
notable
offence
,
and
were
thereupon
apprehended
and
condemned
,
and
now
going
to
the
place
of
execution
,
there
to
endure
whatsoeuer
torture
the
wit
or
malice
of
men
could
inflict
vpon
vs
;
and
at
this
instant
some
deare
friend
of
ours
,
in
singular
compassion
toward
vs
,
should
intreate
that
the
execution
might
be
staied
;
that
we
might
be
set
at
libertie
,
and
hee
come
in
our
steed
to
suffer
whatsoeuer
our
ill
deeds
haue
deserued
;
we
could
not
but
be
glad
,
that
we
speede
so
well
,
in
being
freed
from
so
much
miserie
:
and
yet
withall
if
we
had
but
naturall
kindnesse
and
common
humanity
in
vs
,
it
could
not
but
grieue
our
soules
that
so
good
a
friend
of
ours
should
be
put
surety
should
be
content
to
sel
his
lands
and
goods
for
the
discharge
of
our
debts
,
we
had
iust
cause
to
reioyce
thereat
;
and
yet
reason
requires
that
wee
should
be
touched
with
inward
griefe
,
for
that
we
had
been
such
bankrouts
,
and
prouided
so
ill
for
the
state
of
our
suertie
.
Euen
so
the
case
standeth
betwixt
Christ
and
vs
:
he
did
vndergoe
those
punishments
,
which
were
to
bee
inflicted
vpon
vs
,
and
discharged
those
debts
,
which
otherwise
should
haue
been
charged
vpon
vs
:
in
regard
of
our
freedome
,
wee
ought
to
take
comfort
;
and
in
regard
of
that
which
our
Sauiour
did
and
suffered
for
vs
,
wee
must
bee
humbled
and
grieued
.
Which
serueth
for
the
great
terrour
of
sundrie
gracelesse
persons
,
Vse
1
who
being
rebuked
for
their
sinnes
,
will
confesse
that
indeede
they
haue
their
faults
and
infirmities
;
but
did
not
the
Sonne
of
God
die
(
say
they
)
to
redeeme
vs
from
the
same
?
Hee
did
so
indeed
,
if
you
belong
vnto
him
;
and
wil
you
crucifie
him
again
by
your
wretched
and
sinfull
behauiour
?
Did
Christ
weepe
and
cry
,
and
sweate
droppes
of
blood
for
sinne
:
and
will
you
make
no
better
vse
thereof
,
then
to
turne
the
grace
of
God
into
wantonnesse
,
and
to
take
your
swinge
in
sinning
,
because
Christ
hath
made
himselfe
an
offering
for
the
same
?
You
proclaime
vnto
all
the
world
,
that
you
are
not
led
by
the
Spirit
of
grace
,
and
that
you
haue
not
a
liuely
faith
in
the
merites
of
the
Sonne
of
God
;
for
if
you
were
a
true
beleeuer
,
you
would
bee
so
farre
from
continuing
in
sin
,
because
Christ
hath
redeemed
you
by
his
blood
,
that
you
would
therefore
abhorre
it
and
eschue
it
,
because
it
cost
him
so
deere
.
Euen
as
one
that
hath
any
sparkle
of
ciuilitie
in
him
,
if
his
friend
haue
endured
great
tortures
to
free
him
from
the
imputation
of
treason
,
or
haue
been
at
great
charges
to
deliuer
him
being
cast
in
prison
for
debt
,
will
walke
more
circumspectly
and
aduisedlie
all
the
daies
of
his
life
;
and
will
be
so
farre
from
aduenturing
vpon
those
bad
courses
againe
,
that
hee
will
bee
so
much
more
carefull
to
auoide
them
,
by
how
much
more
paines
and
cost
his
friends
haue
been
at
for
his
redeeming
.
Secondlie
,
Vse
2
let
this
teach
vs
to
exercise
our
thoughts
often
and
earnestly
in
considering
what
euils
wee
haue
committed
against
our
blessed
Sauiour
,
and
what
he
hath
done
for
vs
notwithstanding
:
let
vs
looke
vpon
him
by
the
eye
of
faith
,
and
see
him
crucified
and
hanging
vpon
the
crosse
for
our
iniquities
.
Gal.
3.1
.
And
this
we
may
better
behold
in
the
preaching
of
the
Gospell
,
and
in
the
administration
of
the
Sacraments
,
then
if
we
had
been
standing
by
when
hee
was
put
to
death
betweene
the
two
theeues
:
for
that
would
haue
daunted
and
amazed
vs
,
as
it
did
the
disciples
that
were
Christ
his
followers
:
whereas
in
these
ordinances
of
God
,
viz.
the
Word
and
the
Sacrament
,
his
sufferings
are
liuely
expressed
and
represented
vnto
vs
,
so
that
wee
may
more
clearelie
and
fullie
see
the
loue
of
the
Father
,
and
of
the
Sonne
through
the
working
of
the
holie
Ghost
in
our
hearts
,
then
they
could
that
were
eye-witnesses
of
his
bitter
passion
.
[
And
they
shall
lament
for
him
,
as
one
mourneth
for
his
onely
sonne
,
&c.
]
In
these
words
,
as
also
in
those
that
follow
,
is
declared
the
measure
of
their
sorrow
,
viz.
that
it
was
exceeding
great
,
as
the
two
comparisons
heere
vsed
doe
euidentlie
expresse
:
whence
obserue
this
doctrine
,
that
It
is
not
sufficient
to
mourne
for
sinne
,
Doct.
5
Great
sorrow
for
sin
very
requisite
.
See
M.
Dods
Sermon
on
Isa.
1.
Doct.
1.
where
this
point
is
largely
handled
.
but
wee
must
make
our
sinnes
to
be
our
greatest
sorrow
.
Nothing
must
so
pierce
the
hearts
of
Christians
,
as
that
by
their
iniquities
they
haue
slaine
their
Lord
and
Sauiour
.
This
thorough
and
sound
lamentation
is
required
,
Ioel
2.13
.
and
was
found
in
Dauid
,
Psalme
51.
and
in
the
people
of
God
,
of
whom
mention
is
made
,
1.
Sam.
7.6
.
who
are
said
in
the
day
of
their
fast
to
draw
water
,
viz.
out
of
their
hearts
,
and
to
poure
it
out
before
the
Lord
:
whereby
is
meant
,
that
they
wept
very
bitterly
and
aboundantly
for
their
offences
against
the
Lord
.
Reasons
.
And
the
reason
why
we
must
thus
lament
,
is
First
,
because
sinne
is
the
matter
of
all
our
woe
and
smart
:
it
is
that
which
doth
vs
most
hurt
,
Isa.
59.2
.
and
that
which
keepeth
from
vs
all
manner
of
good
:
and
haue
we
not
iust
cause
then
to
grieue
that
we
should
lodge
such
a
guest
in
our
soules
?
especially
if
we
consider
how
beneficiall
this
holy
griefe
wil
be
vnto
vs
?
for
First
,
it
wil
be
a
means
to
make
vs
pure
in
Gods
account
,
and
so
to
free
vs
from
the
guilt
of
sinne
,
2.
Cor.
11.
and
also
to
purge
our
hearts
and
hands
from
the
corruption
thereof
,
so
that
we
shall
not
bee
in
bondage
thereunto
any
longer
.
Iam.
4.8
.
And
hence
it
will
come
to
passe
,
that
either
crosses
shal
not
at
all
light
vpon
vs
,
or
at
least
they
shall
not
be
burdensome
vnto
vs
.
If
wee
keepe
an
Assises
at
home
in
our
owne
soules
,
and
find
our selues
guilty
,
1.
Cor.
11.2
.
and
condemne
our selues
,
then
shall
not
we
be
iudged
of
the
Lord
:
but
because
wee
deale
very
partially
in
our
owne
matters
,
therfore
is
the
Lord
driuen
to
helpe
vs
,
by
laying
his
correcting
hand
some
way
or
other
vpon
vs
:
or
if
crosses
do
not
fal
vpon
vs
in
that
regard
,
but
our
hearts
tell
vs
that
wee
deale
faithfully
in
this
behalfe
,
then
will
our
troubles
be
more
easily
borne
:
for
when
sin
lyes
heauy
,
afflictions
lye
light
.
And
therefore
when
men
are
so
vexed
and
disquieted
at
iniuries
and
indignities
,
or
any
outward
distresses
,
that
they
cannot
eate
,
nor
drinke
,
nor
sleepe
,
it
is
sure
that
they
haue
little
godly
sorrow
,
and
store
of
worldly
sorrow
:
for
if
that
holy
griefe
did
possesse
their
hearts
,
it
would
eate
vp
and
consume
carnall
vexation
,
euen
as
Moses
serpent
did
the
serpents
of
the
Aegyptian
sorcerers
.
And
this
euery
godly
man
shall
find
in
his
owne
experience
,
that
looke
what
day
,
or
houre
soeuer
hee
hath
wept
most
bitterlie
for
his
offences
against
God
,
then
hee
esteemeth
crosses
to
be
most
light
and
easie
,
and
finds
matter
of
thankfulnesse
in
whatsoeuer
grieuances
befall
him
,
as
knowing
it
to
be
Gods
goodnesse
that
it
is
not
worse
with
him
.
Here
then
are
those
to
bee
reproued
that
will
tell
vs
a
long
tale
of
their
repentance
,
Vse
1
and
of
their
sorrow
for
sinne
;
but
what
kinde
of
sorrow
hath
it
been
?
a
shallow
,
and
hollow
,
and
sleight
sorrow
,
that
neuer
made
them
to
shed
one
teare
in
secret
,
nor
to
make
one
feruent
prayer
from
a
broken
heart
for
the
pardoning
of
their
iniquities
.
Let
them
heare
that
one
of
their
kine
is
dead
,
or
one
of
their
horses
stolne
,
or
their
barne
on
fire
,
or
the
like
,
and
they
will
mourne
in
good
earnest
at
such
a
casualtie
,
and
bee
more
mooued
to
heare
that
their
goods
are
in
danger
to
bee
burnt
,
then
that
their
soules
are
likely
to
burne
in
hell
.
This
is
a
plaine
argument
that
what
shewes
soeuer
they
make
,
yet
they
haue
not
trulie
repented
for
their
euill
works
:
for
if
the
holie
Ghost
had
giuen
them
an
inward
touch
for
their
sinnes
,
they
would
grieue
most
for
that
which
hurts
them
most
;
and
not
for
those
things
,
the
hauing
whereof
cannot
much
benefit
them
,
nor
the
losse
thereof
prooue
verie
inconuenient
vnto
them
.
Yet
so
beastly
are
many
,
that
if
they
be
vrged
to
sounder
repentance
,
and
greater
reformation
,
they
presentlie
aske
,
What
would
you
haue
vs
to
doe
more
then
wee
doe
alreadie
?
wee
loue
God
aboue
all
,
and
our
neighbours
as
our selues
,
and
repent
continuallie
for
our
faults
:
What
?
would
you
haue
vs
so
melancholie
and
pensiue
as
some
are
that
vse
to
runne
to
Sermons
?
nay
,
we
will
be
aduised
of
that
;
for
they
are
so
grieued
for
their
sinnes
,
that
they
are
almost
driuen
vnto
desperation
.
on
.
Miserable
men
,
little
doe
they
know
what
sound
repentance
meanes
:
for
that
is
the
thing
which
Gods
Ministers
must
aime
at
,
euen
to
make
men
despaire
in
themselues
,
that
so
they
might
rest
whollie
vpon
Christ
Iesus
.
And
happie
is
that
Sermon
,
and
happie
that
day
which
maketh
men
so
to
weepe
ouer
Christ
Iesus
,
as
that
they
vtterly
fall
out
with
themselues
,
and
with
their
naughtie
and
prophane
courses
:
for
this
will
best
prooue
vnto
their
soules
,
that
they
haue
receiued
the
Spirit
of
grace
,
and
haue
attained
vnto
true
repentance
.
Secondly
,
Vse
2
this
maketh
for
the
sharpe
rebuke
of
those
,
who
when
the
Lord
doth
knocke
at
the
doore
of
their
hearts
,
and
make
knowne
vnto
them
,
that
they
are
liable
to
Gods
wrath
in
regard
of
their
vile
and
sinfull
course
of
life
,
they
seeke
by
all
meanes
to
quench
these
good
motions
,
and
to
driue
away
the
feare
of
hel
from
their
hearts
.
Oh
little
doe
such
know
what
they
doe
:
for
now
they
grieue
the
Spirit
of
grace
,
which
doth
moue
them
to
turne
vnto
the
Lord
,
and
doe
refuse
to
accept
of
his
gracious
offer
of
mercy
and
fauour
;
and
therefore
it
may
be
the
Lord
in
his
iustice
wil
deny
them
the
like
for
euerafter
,
and
suffer
them
to
perish
in
their
iniquities
,
without
any
sense
or
feeling
thereof
at
all
.
Thirdly
,
heere
is
an
instruction
for
vs
,
that
wee
should
striue
for
this
holy
sorrow
,
which
wil
melt
our
hearts
and
refine
our
soules
:
neither
let
vs
content
our selues
,
with
euerie
slender
measure
thereof
,
but
endeuour
to
bewaile
our
sinnes
with
a
bitter
lamentation
.
Such
as
is
mentioned
in
this
text
,
viz.
that
wee
mourne
as
one
would
doe
for
the
death
of
his
first
borne
,
and
as
the
Iewes
did
for
Iosiah
,
when
hee
was
slaine
in
the
valley
of
Megiddo
.
But
(
will
some
say
)
if
this
bee
required
of
all
true
Christians
,
Obiect
.
who
can
say
that
hee
is
such
an
one
?
for
few
or
none
haue
attained
to
such
deepe
and
piercing
griefe
.
Indeed
it
is
true
for
the
most
part
,
Answ.
yet
not
generallie
:
for
some
haue
been
as
throughly
wounded
with
sorrow
for
their
hainous
transgressions
,
as
any
man
hath
bin
for
his
childs
death
,
or
as
they
were
for
Iosiahs
death
:
and
as
for
others
that
haue
not
been
altogether
so
deepelie
plunged
in
griefe
and
anguish
,
they
take
vp
that
in
continuance
,
which
they
wanted
in
present
passion
.
Naturall
mourning
is
ordinarily
more
violent
,
as
wee
may
obserue
in
Dauids
mourning
for
Absolon
,
who
cried
out
in
the
bitternesse
of
his
heart
,
so
that
the
people
might
heare
him
:
but
godly
lamentation
is
more
lasting
and
durable
.
So
that
the
one
may
be
well
compared
to
a
land
floud
,
which
maketh
a
great
shew
and
noise
for
the
time
,
but
come
a
weeke
after
,
and
there
will
bee
little
appearance
thereof
:
and
the
other
,
to
wit
godlie
sorrow
,
may
be
likened
to
a
still
and
constant
raine
,
which
entreth
more
deepely
into
the
ground
,
and
remaineth
longer
,
and
doth
more
good
a
great
deale
,
then
a
sudden
,
violent
,
and
tempestuous
shower
.
and
herein
let
these
be
iudges
,
who
are
endued
with
the
Spirit
of
God
,
and
are
acquainted
with
the
waies
of
God
;
and
let
them
speake
,
who
haue
had
the
greatest
crosses
,
and
haue
been
euen
drunken
with
wormewood
,
as
the
Prophet
speaketh
:
let
them
(
I
say
)
speake
and
testifie
for
the
clearing
of
this
point
,
whether
many
of
their
great
troubles
be
not
in
a
sort
forgotten
,
in
regard
of
any
present
griefe
that
they
conceiue
for
them
;
and
whether
the
sinnes
of
their
youth
doe
not
more
constantlie
vexe
and
torment
them
,
then
all
the
afflictions
of
their
youth
doe
.
And
if
it
be
so
,
then
may
it
well
be
concluded
,
that
their
sorrow
for
sin
is
greatest
,
though
it
be
notalwaies
so
boisterous
and
bitter
for
the
present
:
and
therefore
seeing
it
is
a
thing
that
may
be
attained
vnto
,
let
vs
vse
all
good
meanes
and
helps
whereby
we
may
be
furthered
therein
.
See
the
meanes
in
that
Sermon
on
Isa.
1.
Vers.
12.
[
And
the
land
shall
bewaile
euery
familie
apart
;
the
familie
of
the
house
of
Dauid
apart
,
and
their
wiues
apart
.
]
From
which
words
this
doctrine
may
be
gathered
,
that
It
is
not
sufficient
for
vs
to
bee
religious
our selues
,
Doct.
6
Religion
required
in
euerie
one
in
the
family
.
but
our
families
also
must
be
religious
.
Not
onely
the
heads
and
gouernours
,
but
the
whole
houshold
must
bee
addicted
vnto
Gods
seruice
.
And
whosoeuer
is
religiouslie
disposed
in
Gods
house
,
he
will
certainely
take
care
for
the
planting
of
religion
in
his
owne
house
.
This
testimonie
the
Lord
giueth
of
Abraham
:
I
know
(
saith
he
)
that
Abraham
will
command
his
sons
,
Genes.
18.19
.
and
his
houshold
,
that
they
keepe
the
way
of
the
Lord
,
to
doe
righteousnesse
and
iudgement
.
And
Ioshua
protesteth
and
voweth
,
Ioshua
24.15
.
that
he
and
his
house
should
serue
the
Lord
.
And
Dauid
also
,
Psal.
101.5.6.7
.
that
he
would
not
endure
a
wicked
person
neere
him
:
but
if
he
knew
any
to
be
a
vassal
of
the
diuell
,
to
be
a
slanderer
,
a
proud
person
,
a
lyer
,
or
the
like
,
he
should
not
long
remaine
in
his
sight
,
but
hee
would
soone
thrust
him
out
of
his
house
,
and
banish
him
from
his
presence
.
And
it
standeth
with
reason
that
good
men
should
deale
thus
:
Reasons
.
1
for
First
,
he
that
is
a
friend
vnto
God
,
and
trulie
loueth
his
honour
himselfe
,
will
be
desirous
that
euerie
bodie
else
should
be
affected
in
the
like
sort
,
especially
such
as
are
neare
vnto
him
.
He
that
carrieth
a
loyall
and
louing
heart
towards
his
soueraigne
,
will
bee
very
vnwilling
that
traitours
and
professed
enemies
to
his
life
and
diguitie
,
should
haue
entertainement
vnder
his
roofe
.
Secondly
,
godly
men
doe
well
consider
that
those
that
are
most
faithfull
vnto
God
,
will
also
shew
themselues
most
faithfull
vnto
them
;
they
wil
not
infect
their
children
,
nor
corrupt
one
another
,
nor
bee
prodigall
and
wastfull
,
nor
blemish
them
and
their
families
by
raising
vp
slanders
,
and
spreading
abroad
false
reports
and
tales
,
tending
to
their
reproach
and
disgrace
.
They
will
also
bee
trusty
and
painefull
in
their
places
and
callings
,
euen
when
their
gouernours
are
absent
,
as
well
as
when
they
are
present
:
as
knowing
that
though
they
be
not
by
,
yet
God
is
alwaies
by
,
who
wil
cal
them
to
an
account
for
all
their
workes
.
Thirdly
,
religious
persons
in
a
family
,
wil
pray
for
their
gouernours
,
as
also
for
themselues
,
that
they
may
haue
good
successe
in
their
busines
and
affaires
;
and
that
is
it
which
brings
the
blessing
of
God
vpon
a
family
,
euen
as
we
see
Potiphars
house
was
blessed
for
Iosephs
sake
,
and
Labans
estate
much
bettered
,
and
his
wealth
exceedingly
encreased
for
Iacobs
sake
.
Would
wee
then
haue
a
testimonie
vnto
our
soules
,
Vse
1
that
we
are
led
by
Gods
Spirit
?
then
let
vs
(
as
many
of
vs
as
are
gouernors
of
families
)
take
the
way
to
haue
piety
grounded
in
their
hearts
that
are
about
vs
,
that
so
our
houses
may
bee
little
Churches
,
as
diuers
Christian
families
were
in
the
Apostles
time
:
that
God
may
bee
serued
and
feared
,
his
word
read
,
heard
,
and
embraced
;
his
name
priuately
and
publikely
inuocated
and
called
vpon
,
and
all
other
seruices
performed
among
vs
which
doe
appertaine
vnto
Christians
.
If
we
be
to
plant
an
Orchard
,
we
will
not
take
euery
tree
that
growes
by
the
high
waies
side
,
but
rather
send
farre
,
and
bee
at
some
charges
to
procure
good
trees
,
then
fill
vp
our
grounds
with
crab-trees
,
or
the
like
:
how
much
more
carefull
should
we
be
of
our
house
,
(
which
is
nearer
and
of
better
vse
then
our
orchard
)
that
it
may
bee
planted
with
such
as
truly
feare
the
Lord
,
that
so
the
deaw
of
his
blessing
may
continually
descend
vpon
vs
.
Furthermore
here
is
an
instruction
for
seruants
,
Vse
2
that
they
should
learne
to
know
their
duty
,
and
be
ready
to
ioyne
with
their
gouernours
in
al
godly
,
and
Christian
exercises
,
assuring
themselues
that
none
are
in
truth
good
seruants
vnto
men
,
but
those
that
are
withall
faithfull
seruants
vnto
almightie
God
.
Euery
family
[
apart
]
the
family
of
the
house
of
Dauid
apart
,
and
their
wiues
[
apart
,
]
&c.
The
doctrine
hence
to
be
gathered
is
this
:
that
It
is
not
sufficient
to
come
to
publike
religious
exercises
in
the
familie
,
Doct.
7
Christian
duties
are
to
bee
performed
in
priuate
.
but
euery
one
must
performe
the
same
in
priuate
and
apart
.
Therfore
it
is
to
be
noted
,
that
in
this
place
it
is
said
of
husbands
and
wiues
,
that
they
shall
lament
[
apart
]
euen
they
that
are
linked
in
the
nearest
bonds
,
and
might
with
most
conueniencie
lay
open
their
harts
each
before
other
;
yet
they
should
not
content
themselues
with
those
seruices
which
they
performed
together
,
vnlesse
God
and
their
consciences
might
somtimes
meete
in
secret
.
And
as
our
Sauiour
chose
for
himselfe
,
priuate
and
solitary
places
,
where
he
might
with
more
freedome
pray
vnto
his
Father
:
so
doth
he
giue
the
like
aduice
vnto
others
:
Matth.
6.6
.
When
thou
prayest
(
saith
he
)
enter
into
thy
chamber
,
and
when
thou
hast
shut
thy
doore
,
pray
vnto
thy
Father
which
is
in
secret
.
Whereby
[
chamber
]
hee
meaneth
any
secret
place
,
where
a
man
may
freely
lay
open
his
wants
before
the
Lord
.
Hence
was
it
that
Peter
after
the
deniall
of
his
master
,
is
said
to
goe
out
,
and
there
to
weepe
bitterly
.
Now
the
cause
why
we
must
do
thus
,
is
First
,
because
it
wil
be
a
witnes
vnto
our
soules
,
that
we
do
duties
in
truth
,
and
not
in
hypocrisie
:
for
in
secret
,
albeit
we
shed
teares
aboundantly
for
our
sins
,
none
can
accuse
vs
of
vain-glory
,
neither
will
our
owne
hearts
charge
vs
therewith
:
whereas
in
publicke
there
may
be
some
such
.
suspicion
in
others
,
or
doubt
arising
in
our selues
.
And
as
our
sorrow
wil
thence
appeare
not
to
be
hypocriticall
,
so
will
it
also
bee
cleare
vnto
vs
,
that
it
is
not
naturall
,
nor
for
company
,
such
as
may
be
in
a
ciuill
man
,
who
seeing
a
great
many
weeping
and
mourning
,
can
hardly
refraine
himselfe
from
teares
,
but
will
bee
apt
and
readie
to
lament
with
them
.
Secondly
,
there
is
no
man
or
woman
but
hath
some
sinne
or
other
,
which
is
not
meere
for
them
to
acknowledge
before
their
nearest
friends
,
because
such
is
the
corruption
of
their
nature
,
they
will
be
ready
to
thinke
the
worse
of
the
party
.
The
most
louing
and
wise
husband
that
is
,
if
his
wife
should
discouer
vnto
him
all
her
thoughts
and
ill
affections
,
would
entertaine
somewhat
a
harder
conceit
of
her
then
before
he
did
;
and
therefore
God
would
haue
many
sinfull
cogitations
and
motions
laid
open
onely
vnto
himselfe
,
who
is
infinitely
mercifull
and
pittifull
;
and
not
vnto
any
creature
in
the
world
beside
.
This
doctrine
serueth
for
the
iust
reproofe
of
many
professonis
,
Vse
1
who
are
all
in
the
Church
,
and
nothing
in
the
familie
;
or
if
they
haue
prayer
and
reading
of
the
Scriptures
twice
a
day
publicke
with
their
whole
family
,
they
imagine
that
they
haue
gone
as
farre
as
they
need
to
do
;
though
they
neuer
throughout
the
whole
week
performe
any
seruice
vnto
the
Lord
in
secret
;
neuer
conscionably
meditate
on
the
word
;
neuer
earnestly
bewaile
and
confesse
their
hidden
corruptions
;
neuer
feruently
cry
vnto
the
Lord
for
the
sauing
graces
of
his
holy
Spirit
;
nor
performe
any
such
duty
apart
,
as
all
Christians
are
bound
to
do
.
Such
kind
of
persons
may
assure
themselues
,
that
their
hearts
are
not
right
with
God
,
and
that
they
are
not
led
by
the
Spirit
of
grace
,
which
drawes
those
in
whom
it
reigneth
,
vnto
the
performance
of
good
duties
apart
,
as
well
as
with
companie
:
in
their
closets
,
in
their
chambers
,
in
the
fields
,
or
in
some
such
priuate
places
or
other
,
as
well
as
in
the
Church
,
or
with
the
whole
societie
where
they
liue
.
How
much
more
are
those
to
be
condemned
who
are
so
farre
from
seruing
the
Lord
in
secret
,
that
they
either
refuse
to
do
it
in
publike
,
or
if
they
affoord
their
bodily
presence
,
yet
they
are
idle
or
profane
,
or
wanton
in
their
lookes
,
and
in
their
gestures
,
letting
all
that
are
neare
them
see
the
vile
disposition
of
their
hearts
,
by
their
leaud
and
abominable
carriage
?
These
sinfull
wretches
are
so
farre
from
being
excused
by
being
at
religious
exercises
,
that
they
are
much
to
bee
condemned
,
for
that
in
the
land
of
righteousnesse
(
as
the
Prophet
speaketh
)
they
worke
wickednes
,
and
in
the
places
where
they
should
shew
al
manner
of
holines
,
they
expresse
such
notable
profanenes
.
These
are
euen
like
Iudas
,
who
was
plotting
to
betray
his
master
euen
then
,
when
he
was
at
the
Lords
table
to
bee
partaker
of
the
holy
Sacrament
;
and
they
shall
speede
euen
as
hee
did
:
for
when
affliction
and
misery
seazeth
vpon
them
(
as
come
it
wil
sooner
or
later
,
if
they
preuent
it
not
by
hearty
repentance
)
then
shall
they
not
bee
able
to
stand
before
the
Lord
,
nor
before
the
face
of
their
accusing
consciences
,
but
shall
be
ouerwhelmed
with
horrour
and
amazement
,
and
be
moreready
to
lay
violent
hands
on
themselues
,
then
to
seeke
vnto
the
Lord
for
mercy
,
whom
they
haue
so
hainouslie
and
presumptuously
offended
.
Secondly
,
let
vs
hence
learne
to
bee
the
same
alone
for
matters
of
godlinesse
,
as
we
are
in
company
;
and
to
do
duties
when
no
body
sees
vs
,
(
euen
because
God
beholds
vs
)
as
well
as
when
many
eyes
are
cast
vpon
vs
.
This
will
be
a
testimonie
vnto
our
soules
of
great
sincerity
and
vprightnes
;
and
these
priuate
exercises
of
religion
,
wil
maruellously
fit
vs
for
the
publike
.
And
thence
it
comes
to
passe
that
many
are
so
loth
to
appeare
before
God
in
the
congregation
,
or
in
the
family
,
and
do
feele
the
seruices
of
God
so
tedious
and
wearisome
,
because
their
hearts
haue
not
been
exercised
therewith
in
secret
:
for
he
that
deales
with
his
owne
soule
alone
,
shall
find
so
many
defects
in
himselfe
,
that
he
will
be
very
desirous
of
the
helpe
of
the
Saints
in
publike
assemblies
.
Therfore
let
vs
tie
our selues
euery
day
to
spend
some
time
in
meditating
on
the
word
,
in
searching
our
harts
,
in
humbling
our selues
for
our
offences
past
&
present
;
in
praying
to
the
Lord
to
strengthen
vs
where
we
are
weake
,
to
resolue
vs
where
we
are
in
doubt
,
to
shew
vs
our
errours
,
and
to
direct
vs
in
the
right
way
:
to
let
vs
see
our
wants
,
and
to
supply
them
of
his
rich
grace
;
let
vs
(
I
say
)
constantlie
performe
these
and
the
like
duties
in
secret
,
and
then
shall
it
bee
plaine
vnto
our
soules
that
wee
are
guided
by
Gods
good
Spirit
.
And
howsoeuer
the
diuell
will
obiect
that
wee
are
not
sincere
,
because
we
haue
many
times
more
in
shew
outwardly
,
then
wee
haue
in
substance
inwardly
;
yet
hereby
shall
we
be
able
to
approue
the
sinceritie
of
our
hearts
:
that
albeit
we
haue
not
that
within
vs
which
wee
seeme
to
haue
,
yet
wee
desire
to
haue
it
,
and
striue
to
attaine
to
it
;
and
he
only
is
an
hypocrite
which
neither
hath
,
nor
desires
to
haue
that
which
he
maketh
semblance
to
haue
.
The
end
of
the
first
Sermon
vpon
the
twelfth
of
Zechariah
.
THE
SECOND
SERMON
VPON
THE
SIXTH
OF
LVKE
.
LVKE
6.47
.
&c.
Vers.
47.
Whosoeuer
commeth
tome
,
and
heareth
my
words
,
and
doth
the
same
,
I
will
shew
you
to
whom
he
is
like
.
48.
He
is
like
a
man
which
built
an
house
,
and
digged
deepe
,
and
laid
the
foundation
on
a
rocke
:
and
when
the
waters
arose
,
the
floud
beate
vpon
that
house
,
and
could
not
shake
it
:
for
it
was
grounded
vpon
a
rocke
.
49.
But
he
that
heareth
,
and
doth
not
,
is
like
a
man
that
built
an
house
vpon
the
earth
without
foundation
,
against
which
the
floud
did
beate
,
and
it
fel
by
and
by
:
and
the
fall
of
that
house
was
great
.
IN
the
words
immediatly
going
before
,
is
declared
,
how
Christ
rebuked
those
that
would
call
him
,
Lord
,
Lord
,
and
make
a
profession
of
religion
,
and
yet
not
doe
the
things
that
he
commanded
them
:
for
if
they
would
speake
to
their
Lords
,
they
must
speake
to
their
lusts
,
for
to
them
they
are
in
subiection
.
Hauing
bestowed
such
a
reproofe
vpon
them
,
he
leaueth
them
not
so
,
but
directeth
them
what
they
should
do
,
exhorting
them
to
a
conscionable
practise
of
the
word
,
to
which
that
hee
might
more
throughly
perswade
them
,
hee
vseth
two
forcible
reasons
.
1
One
is
taken
from
the
great
commodity
that
will
redoune
vnto
those
that
doe
practise
it
,
namely
,
that
they
shall
be
inuincible
against
all
temptations
,
and
vnmoueable
in
all
the
stormes
and
tempests
that
shall
arise
.
Vers.
47.48
.
2
Another
is
taken
from
the
great
danger
that
will
ensue
vpon
the
contrary
;
which
is
this
;
that
let
men
heare
as
much
as
they
will
,
if
they
doe
not
yeeld
obedience
vnto
it
,
they
shall
haue
a
desperate
,
and
feareful
,
and
vnrecouerable
fall
:
and
therfore
are
they
compared
to
an
house
that
hath
good
stone
and
timber
and
workemanship
bestowed
about
it
,
but
it
is
built
on
an
il
foundation
,
on
sand
,
or
on
a
quagmire
,
which
is
shaken
by
euery
blast
of
winde
,
and
if
there
arise
any
blustering
stormes
,
is
vtterly
ouerthrowne
.
Verse
47.
[
Whosoeuer
commeth
to
me
]
In
that
Christ
sheweth
that
some
haue
recourse
vnto
him
,
to
heare
his
word
,
and
are
builders
as
well
as
others
,
(
48
)
and
yet
are
but
dissemblers
,
Doct.
1
which
appeareth
by
their
end
;
Hypocrites
in
many
things
agree
with
Christians
.
the
doctrine
hence
to
bee
learned
is
,
that
hypocrites
may
go
as
farre
as
Christians
in
many
things
.
They
may
come
to
Christ
in
the
hearing
of
the
word
,
in
the
receiuing
of
the
sacrament
,
in
publike
prayer
,
and
yet
bee
false-hearted
all
the
while
.
A
true
Christian
heares
the
pure
word
of
God
,
without
mixture
of
popish
or
humane
inuentions
;
so
doth
an
hypocrite
.
A
true
Christian
is
a
builder
,
he
edifies
himselfe
in
knowledge
and
vnderstanding
;
so
doth
an
hypocrite
.
Iudas
as
well
as
Peter
can
carry
away
many
good
lessons
;
and
yet
the
one
go
to
hell
for
his
falshood
and
guile
,
when
the
other
hath
heauen
for
his
portion
,
because
he
had
an
vpright
heart
,
and
a
spirit
without
guile
.
Thus
farre
wee
see
in
the
text
wherein
true
Christians
and
hypocrites
doe
agree
:
now
〈…〉
what
difference
there
is
betwixt
them
.
The
one
when
he
is
to
build
,
digges
deepe
,
and
casts
out
the
loose
earth
,
that
so
his
foundation
may
bee
firme
and
sure
:
implying
thus
much
,
that
the
seruants
of
God
know
their
hearts
to
bee
hollow
and
false
ground
,
and
therefore
when
they
haue
heard
a
Sermon
,
they
suspect
their
owne
guiltinesse
,
and
so
search
their
hearts
,
and
lament
their
corruptions
:
for
searching
is
digging
,
and
lamenting
is
casting
foorth
of
the
rubbish
and
loose
earth
.
They
thinke
their
labour
euen
lost
,
vnlesse
their
hearts
can
meete
with
such
a
promise
,
with
such
a
threatning
,
or
with
such
an
instruction
,
to
make
a
right
vse
of
the
same
.
Now
on
the
other
side
,
an
hypocrite
makes
quicke
work
,
all
his
building
is
aboue
ground
,
and
therefore
when
hee
hath
talked
a
little
of
the
Sermon
,
he
is
well
,
and
thinkes
all
his
worke
is
dispatched
:
he
spends
no
time
in
digging
and
searching
;
nor
in
grieuing
and
lamenting
for
his
corruptions
:
nay
hee
censureth
Christians
as
too
melancholy
and
pensiue
,
that
will
goe
aside
into
a
corner
,
and
there
deale
by
praiers
and
teares
betwixt
God
and
their
owne
hearts
:
what
need
all
this
adoe
(
saith
the
hypocrite
)
is
not
God
mercifull
?
Hee
is
so
indeed
,
yet
will
he
haue
vs
to
be
seuere
and
vnmercifull
towards
our
corrupt
and
euill
lusts
,
and
therefore
stil
to
be
digging
at
them
,
and
casting
of
them
foorth
of
our
hearts
.
And
as
in
this
place
we
may
perceiue
how
farre
true
Christians
doe
both
agree
and
differ
,
so
there
are
other
Scriptures
to
cleare
the
same
,
as
the
eighth
of
Luke
,
the
parable
of
the
grounds
,
wherein
it
is
euident
,
that
the
stonie
ground
did
heare
the
word
of
God
,
and
that
with
vnderstanding
,
yea
with
ioy
:
nay
which
is
more
,
the
thorny
ground
did
not
only
receiue
the
seed
,
but
brought
foorth
both
the
blade
and
the
eare
,
that
is
,
did
not
onely
with
readinesse
receiue
the
word
,
but
also
did
somewhat
(
in
their
manner
)
which
the
word
commanded
:
thus
farre
the
ill
grounds
agreed
with
the
good
ground
.
But
herein
the
good
ground
went
beyond
them
,
that
those
that
were
signified
thereby
,
came
with
a
good
and
honest
heart
,
and
had
patience
to
vndergoe
persecution
for
the
truth
,
and
contempt
of
the
world
,
that
they
would
not
bee
choaked
with
the
cares
and
pleasures
therof
:
wheras
the
other
sort
if
they
saw
in
likely
hood
,
that
they
might
get
more
profit
and
ease
by
following
the
world
,
then
by
cmbracing
Christ
,
they
were
gone
.
Another
place
fit
for
the
proofe
of
this
point
,
Matth.
25.
we
haue
in
the
parable
of
the
Virgins
;
where
we
may
obserue
.
1.
That
they
were
all
[
Virgins
]
that
is
,
such
as
did
professe
to
separate
themselues
from
worldly
lusts
,
and
did
not
go
a
whoring
after
the
common
corruptions
of
the
times
,
but
kept
themselues
within
the
bounds
of
outward
sobrietie
;
as
Iudas
and
Saul
for
a
time
did
,
who
could
not
be
charged
with
grosse
couetousnes
or
cosenage
,
or
the
like
.
2.
Further
they
had
all
[
lampes
]
that
is
,
an
outward
shew
of
good
things
.
And
(
3.
)
[
Oyle
in
their
lampes
]
so
much
as
could
make
a
blaze
to
get
them
the
credit
of
professors
:
they
could
speake
well
,
and
doe
diuers
works
that
were
glorious
in
the
view
of
the
world
.
4.
They
all
went
to
meete
the
Bride-groome
]
that
is
,
all
of
them
frequented
the
means
of
saluation
,
as
if
they
expected
fauor
and
fellowship
with
Christ
Iesus
.
5.
Lastly
(
it
is
said
)
they
all
[
slumbred
and
slept
]
that
is
,
those
that
were
true
Christians
,
hauing
sound
fruits
of
pietie
and
sinceritie
in
their
hearts
,
and
in
their
liues
,
knew
their
estate
was
good
,
and
therefore
waited
for
their
Sauiour
with
quiet
and
peaceable
hearts
.
Hypocrites
also
,
seeing
that
they
went
beyond
Atheists
and
prophane
persons
,
thought
their
case
was
good
,
and
thereupon
they
grew
secure
,
and
neuer
troubled
themselues
about
the
assurance
of
their
election
:
Thus
farre
the
wise
and
foolish
Virgins
accord
.
But
here
is
the
difference
,
that
the
foolish
Virgins
haue
no
more
oyle
then
they
carry
in
their
lamps
:
the
world
may
easily
see
al
that
is
in
them
:
but
the
wise
Virgins
haue
a
lampe
to
carrie
oyle
,
and
an
heart
to
carrie
oyle
:
they
haue
two
vessels
,
one
for
practise
,
and
another
for
store
;
that
though
the
oyle
in
the
lampe
should
be
spent
,
yet
there
might
be
a
new
supplie
made
.
Thus
we
see
in
how
many
things
false-hearted
dissemblers
come
neare
the
sincerest
of
Gods
seruants
.
Which
serueth
,
Vse
1
first
for
the
reproofe
of
them
,
that
because
they
liue
a
ciuill
life
,
and
pertake
of
the
word
and
the
sacraments
,
thinke
they
haue
gone
farre
enough
,
and
account
themselues
very
good
Christians
:
this
is
but
to
be
a
builder
,
one
of
the
ill
grounds
,
one
of
the
fiue
foolish
Virgins
,
and
therefore
as
yet
their
case
is
wofull
.
Secondly
,
if
those
that
goe
so
farre
,
be
notwithstanding
miserable
,
then
how
cursed
are
they
that
haue
not
proceeded
so
farre
?
that
are
not
builders
,
but
destroyers
of
themselues
and
others
by
their
corrupt
speeches
,
and
by
their
leaud
example
and
course
of
life
?
that
are
not
arable
grounds
,
but
altogether
a
wilde
waste
?
that
are
not
Virgins
,
but
doe
still
commit
spirituall
whoredome
(
and
that
in
the
sight
of
all
the
world
)
against
the
Lord
God
of
heauen
,
that
is
a
iealous
God
?
If
their
fall
shall
be
horrible
and
fearefull
that
build
,
and
that
with
the
good
word
of
God
;
because
they
build
on
an
ill
foundation
:
how
terrible
must
their
iudgement
needs
bee
,
that
come
so
farre
behind
such
in
any
shew
of
goodnesse
,
and
goe
so
farre
beyond
them
in
euerie
kinde
of
grosse
wickednesse
?
If
these
grounds
that
made
shew
of
fruitfulnesse
be
accursed
,
because
they
bring
not
forth
ripe
fruite
,
then
what
shall
become
of
them
that
will
not
endure
any
plowing
at
all
,
but
bring
foorth
bryars
and
brambles
,
and
all
maner
of
poysoned
weeds
?
And
if
it
went
so
hard
with
those
that
were
Virgins
,
and
went
with
their
lamps
to
meet
the
bride-groome
,
then
what
must
their
doome
be
that
are
not
Virgins
,
but
adulterers
,
and
adulteresses
?
that
loue
the
earth
more
then
heauen
,
and
earthlie
things
more
then
heauenly
things
?
that
would
rather
bee
at
a
table
of
good
cheare
where
their
bodies
may
be
pampered
,
then
at
the
Lords
table
,
where
their
soules
might
be
fedde
vnto
eternall
life
?
Certainly
these
mens
iudgement
sleepeth
not
,
and
when
it
ouertaketh
them
,
woe
vnto
them
;
for
their
case
will
be
most
lamentable
.
Neither
neede
they
cry
out
against
hypocrites
,
for
they
are
tenne
times
worse
then
hypocrites
,
and
their
punishment
must
be
sutable
.
Thirdlie
,
this
is
for
instruction
,
that
sith
hypocrites
seeme
to
draw
in
the
same
yoake
of
sincerity
with
the
Saints
of
God
,
therefore
we
should
search
our
hearts
and
our
thoughts
,
and
not
onely
build
aboue
ground
,
Ier.
17.
but
looke
whether
our
foundation
be
good
:
for
the
heart
is
deceitfull
aboue
all
things
,
yet
the
word
of
God
tryeth
it
:
that
setteth
it
,
as
it
were
,
vpon
the
racke
,
and
is
as
a
two-edged
sword
that
diuideth
betweene
the
heart
and
the
reines
,
and
findeth
out
all
shifts
and
excuses
whatsoeuer
.
But
that
we
may
more
plainely
perceiue
the
way
how
to
get
a
sincere
heart
,
let
vs
obserue
these
directions
following
.
The
first
shall
be
taken
out
of
the
text
,
namely
,
How
to
get
and
tr●e
an
vpright
heart
.
that
we
must
digge
and
search
into
our
consciences
,
and
when
we
find
any
corruption
therein
,
we
must
cast
it
forth
.
It
is
not
sufficient
to
say
,
indeed
I
find
an
ill
foundation
,
but
there
is
no
remedie
,
I
must
build
vpon
it
:
nay
a
good
builder
will
not
doe
so
,
but
throw
out
euery
thing
that
might
endanger
his
foundation
.
And
so
should
wee
deale
with
sinne
,
and
thereby
may
we
try
our
plainnesse
,
if
we
can
soundly
iudge
our selues
,
and
be
glad
to
be
admonished
of
others
,
it
is
a
signe
that
there
is
vprightnesse
in
vs
:
as
it
is
an
euident
token
that
he
minds
to
haue
a
good
foundation
,
that
when
his
neighbour
comes
with
a
spade
,
and
tels
him
,
I
see
you
haue
much
adoe
heere
,
and
that
you
neede
helpe
,
I
will
ioyne
with
you
,
is
glad
of
this
newes
,
and
thankfully
acceps
of
him
and
of
his
labour
.
This
is
contrary
vnto
the
Scribes
and
Pharisies
practise
,
who
had
little
to
say
against
the
gifts
of
Iohn
Baptist
,
and
of
Christ
;
but
when
they
came
to
digge
at
their
pride
,
and
couetousnesse
,
and
cruelty
,
they
could
not
endure
it
.
Secondly
another
triall
is
,
at
whose
sinnes
wee
grieue
most
.
An
hypocrite
is
the
sorest
and
busiest
digger
of
all
,
but
it
is
in
other
mens
ground
;
but
he
that
would
haue
a
good
foundation
,
must
be
most
industrious
in
purging
his
owne
soule
from
iniquitie
.
That
was
a
complaint
that
Ieremie
made
,
Ier.
8.6
.
that
no
man
said
,
What
haue
I
done
?
but
all
the
stirre
of
hypocrites
is
,
what
others
haue
done
.
Whereas
if
we
could
come
to
this
,
I
haue
liued
in
this
sinne
,
I
haue
broken
promise
,
I
haue
been
vnfaithfull
in
Gods
seruice
:
what
way
may
I
take
to
get
peace
vnto
my
soule
?
This
were
the
way
indeed
to
get
a
sound
heart
:
and
this
is
a
good
argument
of
a
sound
hart
,
when
the
sinnes
of
our
owne
soules
doe
more
vexe
vs
,
then
all
the
iniuries
that
men
haue
done
,
or
can
do
against
vs
,
and
therefore
we
are
euer
busie
in
searching
out
the
hidden
corruptions
that
lye
lurking
within
our
soules
,
that
so
our
foundation
may
remaine
still
vnmoueable
:
for
this
is
the
difference
betwixt
an
earthly
house
and
a
spirituall
,
that
the
one
needeth
but
once
to
haue
a
sure
foundation
laid
,
but
the
other
requireth
daily
looking
too
.
There
is
some
one
corruption
or
other
that
must
be
cast
forth
:
so
that
Christians
are
searching
and
digging
builders
:
who
albeit
they
seeme
to
themselues
to
bee
very
blind
,
yet
they
get
the
greatest
measure
of
knowledge
:
and
though
they
be
very
dead
in
their
owne
feeling
,
yet
they
carrie
away
the
life
of
God
and
the
life
of
grace
.
Verse
47.
[
Whosoeuer
heareth
my
words
and
doth
the
same
,
&c.
is
like
a
man
that
built
an
house
,
and
digged
deepe
,
or
(
as
it
is
in
Matthew
)
is
like
a
wise
builder
]
who
before
he
be
at
any
cost
wil
be
sure
of
a
good
foundation
,
or
else
all
his
labour
is
lost
.
Now
the
foundation
of
a
Christian
is
his
practise
,
whence
ariseth
this
point
:
that
They
are
the
blessedest
hearers
of
the
word
,
Doct.
2
that
are
the
best
practisers
of
the
same
.
Hearing
and
doing
must
go
together
.
Therefore
is
it
that
Christ
Iesus
pronounceth
such
blessed
,
as
heare
the
word
,
and
doe
it
,
Luke
11.28
.
Yea
more
blessed
then
the
virgin
Mary
was
for
bearing
Christ
in
her
wombe
;
for
that
alone
could
not
haue
saued
her
:
whereas
the
word
of
God
heard
and
practised
,
is
sufficient
to
bring
the
soule
to
euerlasting
life
:
and
not
so
alone
,
but
it
also
giues
the
parties
right
vnto
,
and
the
enioyment
of
all
manner
of
outward
blessings
whatsoeuer
,
as
is
shewed
at
large
,
Deut.
28.
Leuit.
26.
The
reasons
why
such
are
blessed
,
are
these
.
Reasons
.
1
First
,
because
they
shal
be
able
to
stand
it
out
in
all
manner
of
temptations
,
so
that
though
all
the
diuels
in
hell
were
turned
loose
vpon
them
,
they
should
be
more
then
conquerours
ouer
them
all
.
Secondly
,
this
maketh
for
the
increasing
of
their
happinesse
,
that
they
shal
still
grow
in
knowledge
.
For
our
Sauiour
saith
:
Iohn
7.17
.
If
any
one
wil
do
his
wil
he
shal
know
of
the
doctrine
,
whether
it
be
of
God
or
no.
You
shall
haue
many
,
who
before
the
receiuing
of
the
Sacrament
,
and
at
such
like
times
,
will
deale
with
their
Minister
,
that
he
would
not
examine
them
;
for
they
are
not
booke
learned
:
and
besides
,
they
are
old
their
memories
will
not
serue
them
.
And
will
you
know
the
true
reason
hereof
?
it
is
euen
that
of
our
Sauiour
:
They
will
not
do
the
will
of
God
,
and
therefore
they
know
it
not
.
For
their
capacities
and
memories
,
and
all
the
faculties
of
their
soules
and
bodies
will
serue
them
well
enough
for
their
couetousnesse
,
for
craftie
and
subtill
dealing
,
and
for
such
pleasures
as
they
are
addicted
vnto
,
&c.
Thirdly
,
this
practising
of
the
word
will
be
a
testimony
of
an
honest
heart
:
Luke
8.
for
that
is
the
propertie
of
it
,
to
heare
and
receiue
,
to
vnderstand
and
hold
fast
the
word
,
and
to
bring
foorth
fruite
with
patience
.
Many
doubt
that
they
haue
vnsound
hearts
;
let
them
bring
themselues
to
this
touchstone
:
Do
they
grow
to
some
fruitfulnes
in
good
workes
by
the
hearing
of
the
word
,
and
are
they
not
discouraged
though
some
heat
of
affliction
do
arise
?
Then
our
Sauiour
testifieth
that
they
haue
good
and
honest
hearts
.
So
long
as
one
desires
to
do
his
duty
,
and
from
his
desire
is
drawne
to
praier
,
and
by
prayer
gets
vertue
from
Christ
,
whereby
the
commandements
are
made
easie
,
so
long
he
needeth
not
to
feare
his
estate
,
for
it
is
good
and
comfortable
.
Seeing
therefore
that
the
doers
of
the
word
,
Vse
1
and
not
the
hearers
are
blessed
,
this
should
teach
vs
to
make
conscience
to
do
as
wee
heare
,
to
practise
euery
duty
that
is
enioyned
,
and
to
eschew
euery
sinne
that
is
reproued
:
otherwise
we
shall
bee
cursed
for
our
hearing
when
others
are
blessed
,
and
be
bea●●n
with
many
stripes
,
because
wee
knew
our
masters
will
,
and
did
it
not
.
Secondly
,
here
is
a
singular
consolation
for
those
that
desire
in
their
hearts
to
doe
the
whole
will
of
God
;
then
they
do
it
in
Gods
account
:
for
with
him
we
are
reputed
as
we
are
affected
:
if
one
giue
but
two
mites
,
as
the
poore
widdow
did
,
with
a
willing
and
cheareful
hart
,
it
shal
be
accepted
and
commended
;
yea
though
it
be
but
a
cup
of
cold
water
,
it
shall
not
go
vnrewarded
.
A
father
doth
not
respect
so
much
how
exactly
his
child
doth
any
thing
,
as
how
obediently
he
performes
it
:
and
though
he
cannot
do
as
he
would
,
if
he
grieue
and
weepe
,
and
desire
his
father
to
helpe
him
to
doe
better
,
it
sufficiently
contenteth
a
parents
mind
;
so
if
we
be
ready
and
desirous
to
do
euery
thing
that
is
commanded
,
and
to
beleeue
euery
thing
that
is
promised
,
and
to
auoide
euery
euill
that
is
condemned
;
Christ
hath
said
it
,
and
wee
shall
finde
it
one
day
,
whatsoeuer
we
feele
now
,
that
wee
are
blessed
and
happy
people
,
members
of
the
Sonne
of
God
,
temples
of
the
holy
Ghost
,
and
the
sonnes
and
daughters
of
the
euerliuing
God
.
Our
Sauiour
saith
vnto
his
disciples
,
Iohn
15.5
.
Without
me
ye
can
do
nothing
.
Doe
we
then
something
in
truth
of
heart
?
then
wee
are
in
Christ
branches
of
the
true
vine
,
and
bringing
forth
fruit
in
him
,
wee
shall
bee
still
purged
to
bring
forth
greater
abundance
thereof
.
[
And
when
the
waters
arose
,
the
floud
beate
vpon
that
house
,
and
could
not
shake
it
.
]
In
that
he
commendeth
the
goodnesse
of
this
building
,
because
it
stood
when
the
stormes
did
beate
vpon
it
,
the
doctrine
is
:
that
Euery
man
is
that
in
truth
out
of
temptation
,
Doct.
3
Tryall
sheweth
what
euery
man
is
.
which
he
sheweth
himselfe
to
bee
in
temptation
.
A
wise
builder
is
wise
before
stormes
arise
,
though
he
be
not
put
to
it
:
but
how
shall
that
be
knowne
?
by
the
standing
of
his
house
in
extremitie
of
weather
.
If
in
the
midst
of
all
trials
hee
hold
his
owne
and
stand
it
out
,
and
proue
the
same
man
still
,
then
is
his
wisedome
apparant
to
al
:
he
that
builds
on
the
sand
hath
(
it
may
be
)
as
faire
and
goodlie
a
house
in
shew
as
the
other
;
but
when
the
winds
arise
,
it
quickely
tumbles
downe
.
And
so
it
is
with
hypocrites
,
if
troubles
bee
approaching
towards
them
,
especially
if
they
once
begin
to
pinch
them
,
they
are
gone
:
one
puffe
of
temptation
;
one
shew
of
promotion
;
one
storme
of
affliction
,
makes
all
their
building
in
matters
of
religion
to
become
altogether
ruinous
.
So
for
the
grounds
,
what
could
the
good
ground
say
for
it selfe
for
a
time
,
which
the
ill
grounds
could
not
?
They
were
all
plowed
,
they
all
receiued
the
seede
,
and
brought
it
aboue
ground
,
those
that
did
least
.
Whence
was
the
difference
then
?
The
bad
grounds
had
not
the
stones
digged
out
,
nor
the
thornes
grubbed
vp
;
and
therefore
the
seede
springing
vp
in
the
one
sort
,
when
the
parching
heat
came
,
withered
away
;
and
that
in
the
other
was
choaked
by
the
thornes
,
and
so
came
to
nought
:
each
of
them
failing
when
their
triall
came
:
whereas
the
good
ground
held
out
vnto
the
end
.
Peter
was
a
good
house
,
Iudas
was
an
ill
house
;
therefore
when
a
storme
came
,
though
Peter
lost
a
slate
or
two
,
as
the
best
house
may
,
yet
the
foundation
and
the
side-wals
stood
firme
:
he
wept
bitterly
for
his
sinne
,
and
craued
pardon
for
it
,
and
so
all
was
repaired
.
But
what
of
Iudas
?
he
stood
indifferently
well
for
a
while
:
but
at
length
when
Christ
rebuked
him
,
hee
was
full
of
wrath
;
and
when
the
high
Priests
offered
him
money
,
he
was
full
of
couetousnesse
:
and
so
thinking
to
gaine
more
by
selling
of
Christ
,
then
by
seruing
of
him
,
he
quite
forsooke
his
Master
,
and
sought
how
to
betray
him
to
his
most
mortall
aduersaries
.
So
Ioseph
being
good
vnder
his
fathers
gouernment
,
continued
good
also
vnder
the
gouernment
of
Infidels
,
where
he
had
al
meanes
of
damnation
,
but
none
of
saluation
;
yea
though
he
were
at
first
in
an
vnchast
house
,
where
he
was
set
vpon
by
his
vnchast
mistres
;
and
afterwards
cast
in
prison
amongst
the
notablest
malefactors
in
all
the
country
:
yet
looke
what
manner
of
man
Ioseph
was
in
his
fathers
house
,
the
same
he
was
still
,
both
in
Potiphars
house
,
and
in
the
prison
;
and
the
same
hee
continued
to
be
when
he
came
to
great
aduancement
in
Pharaohs
court
,
which
was
the
most
dangerous
temptation
of
all
the
rest
.
Hereunto
wee
may
adde
,
that
Ioseph
was
a
young
man
,
and
therefore
more
likely
to
be
caried
away
;
but
all
was
nothing
:
when
his
heart
was
sound
,
all
the
powers
of
hell
could
not
preuaile
against
him
.
On
the
contrary
part
it
is
said
of
Amaziah
,
2.
Chron.
25.5
.
that
he
did
that
which
was
vpright
in
the
eyes
of
the
Lord
,
but
not
with
a
perfect
heart
.
Therefore
marke
what
came
of
it
:
after
that
hee
had
ouercome
the
Edomites
,
his
heart
was
lifted
vp
,
and
hee
(
contrarie
to
common
sense
)
fell
to
worship
their
Idols
,
whom
he
had
vanquished
in
battell
:
he
would
not
bee
so
precise
any
longer
,
nor
be
at
the
command
of
euery
Prophet
,
but
would
take
his
liberty
:
and
so
being
an
hypocrite
in
the
beginning
,
he
manifested
himselfe
to
be
a
miserable
hypocrite
in
the
end
.
So
Ioash
all
the
while
the
good
Priest
Iehoiadah
liued
,
2.
Chron.
24.
that
would
not
suffer
him
to
take
ill
courses
,
was
very
forward
,
yea
in
some
things
more
forward
then
Iehoiadah
himselfe
:
2.
Kings
12.7
.
but
as
soone
as
Iehoiadah
was
dead
,
his
religion
was
dead
with
him
,
and
of
a
professour
,
he
became
a
persecutor
;
and
nothing
could
stay
him
from
his
wicked
courses
,
vntill
hee
was
taken
away
by
a
violent
death
.
But
that
the
point
may
be
yet
more
cleare
,
wee
wil
giue
instance
in
some
particular
things
,
wherein
men
iudge
themselues
to
be
very
strong
,
when
as
the
truth
is
they
are
exceeding
weake
.
Many
will
thanke
God
,
that
though
in
other
things
they
come
short
,
yet
they
are
endued
with
patience
:
but
what
doe
they
when
wrongs
are
offered
them
?
why
then
they
take
on
as
bad
as
the
worst
.
Such
need
not
brag
of
the
aboundance
of
their
patience
,
for
they
haue
neuer
a
iot
more
then
they
find
when
iniuries
are
offered
them
.
So
others
there
are
,
that
hope
they
loue
the
truth
:
but
let
one
of
the
Family
of
loue
,
or
of
the
Brownists
set
vpon
them
,
and
what
will
they
doe
?
presently
begin
to
thinke
,
and
speake
hardly
of
the
seruants
and
seruices
of
God
,
and
of
the
truth
of
God
.
This
plainely
argueth
that
there
was
in
the
heart
but
little
loue
of
the
truth
,
but
much
pronenesse
and
aptnesse
vnto
errours
and
heresies
.
He
is
the
truly
couragious
souldiers
that
will
stand
to
it
,
when
the
skirmish
is
at
hottest
:
as
for
those
that
wil
bragge
much
before
,
and
betake
them
to
their
heeles
,
or
ioyne
(
for
feare
)
with
the
aduersarie
when
the
battell
begins
,
they
are
meere
cowards
,
vtterly
vnworthy
of
the
name
of
souldiers
.
Againe
,
others
are
conceited
that
they
haue
mercifull
hearts
;
but
hereby
they
manifest
the
quite
contrary
,
that
they
giue
so
little
of
their
superfluity
to
those
that
are
in
necessity
,
whose
hearts
might
bee
gladded
,
and
whose
soules
might
bee
stirred
vp
to
offer
praises
and
prayers
vnto
the
Lord
for
them
,
in
regard
of
their
liberality
.
Others
againe
will
not
be
perswaded
,
but
they
make
conscience
of
the
Sabbath
:
but
if
there
be
occasion
of
trauell
offered
on
that
day
,
will
they
not
rather
God
should
lose
his
glory
,
then
they
their
commodity
?
yes
surely
,
and
thereby
they
shew
themselues
to
be
but
prophane
persons
,
that
did
neuer
conscionably
sanctify
the
Sabbath
:
for
if
they
had
done
so
,
euery
sleight
temptation
would
neuer
carry
them
so
farre
wide
.
This
serueth
for
comfort
vnto
those
that
haue
laid
a
sure
foundation
:
Vse
1
it
is
impossible
that
they
should
fall
away
;
for
temptations
doe
not
make
those
that
are
good
to
become
ill
,
but
onelie
trie
what
euery
one
is
.
Gold
is
as
good
when
it
comes
out
of
the
fire
,
as
when
it
is
cast
in
,
nay
better
many
times
;
whereas
copper
that
was
before
glistering
in
shew
,
appeares
to
bee
that
indeed
which
formerly
it
was
,
though
men
discerned
it
not
so
well
till
it
had
gone
through
the
fire
.
1.
Iohn
3.9
.
This
comfort
the
Apostle
Iohn
giueth
vs
:
saying
,
Whosoeuer
is
borne
of
God
sinneth
not
:
and
why
?
for
his
seed
remaineth
in
him
,
&c.
that
is
,
he
can
neuer
be
brought
vnder
the
dominion
of
sin
any
more
,
because
the
immortal
seed
of
the
word
,
sowne
in
his
heart
,
can
neuer
die
.
It
is
as
possible
to
pull
the
Sunne
out
of
heauen
,
as
to
pul
grace
out
of
such
an
ones
hart
:
because
all
such
are
kept
by
the
power
of
God
himselfe
.
Pet.
1.5
.
Adam
at
first
stood
by
his
owne
strength
,
but
euery
Christian
now
standeth
by
Gods
strength
;
Iohn
10.29
.
Who
is
greater
then
all
:
so
that
none
can
take
them
out
of
his
hand
.
This
then
serues
to
answere
the
obiections
of
diuers
that
are
troubled
with
doubts
and
feares
.
What
if
the
pestilence
should
take
hold
of
me
,
Obiect
.
and
I
should
be
shut
vp
,
and
all
my
friends
forsake
me
?
Why
now
examine
what
foundation
you
haue
laid
before
this
storme
assaile
you
:
Ans.
if
your
heart
be
vpright
with
God
,
all
the
powers
of
hell
can
do
you
no
hurt
.
But
what
if
the
pangs
of
death
should
bee
very
bitter
?
Obiect
.
Ans.
If
they
be
,
Christ
can
sweeten
and
sanctifie
them
.
But
what
if
religion
should
change
,
Obiect
.
how
should
I
doe
then
?
Ans.
As
well
as
any
time
before
:
for
God
neuer
changeth
,
and
therefore
if
you
be
a
branch
of
the
true
vine
once
,
you
shall
neuer
bee
cut
off
,
but
remaine
in
the
vine
for
euer
.
Therefore
wee
should
bee
so
farre
from
being
afraid
of
any
fiery
tryals
,
Iames
1.2.3
.
that
wee
should
reioyce
when
wee
fall
into
diuers
temptations
.
And
the
Apostle
yeeldeth
two
good
reasons
.
First
,
because
thereby
our
faith
is
refined
.
Other
weapons
,
the
more
they
are
vsed
,
the
worse
they
are
:
but
it
is
otherwise
with
this
shield
of
faith
;
the
more
blowes
it
receiues
,
the
better
it
is
.
Secondly
,
these
tryals
doe
worke
patience
,
Rom.
5.3
.
as
is
plaine
in
Iob
,
who
by
his
meekenesse
and
humble
submission
vnto
God
vnder
his
grieuous
crosses
,
did
much
honour
the
Lord
;
so
that
Satan
is
the
lyer
in
all
such
conflicts
.
Secondly
,
Vse
2
this
is
for
terrour
to
them
that
haue
not
a
sound
inside
:
when
afflictions
come
(
as
come
they
will
sooner
or
later
,
)
they
that
are
vnsound
will
shew
themselues
to
be
vnsound
,
and
they
that
are
false-hearted
in
the
sight
of
God
,
wil
appeare
to
bee
so
in
the
sight
of
men
.
Therefore
let
euery
one
looke
vnto
his
heart
,
or
else
his
fall
will
be
fearefull
and
shamefull
.
Neither
let
men
dreame
that
it
will
be
alwaies
Summer
:
nay
,
the
Lord
hath
said
,
Prou.
10.9
.
that
those
that
peruert
their
waies
shall
be
knowne
:
hypocrites
shall
bee
sifted
first
or
last
:
and
then
their
filthy
nakednesse
will
appeare
.
In
the
Acts
of
the
Apostles
wee
reade
of
many
that
made
profession
of
Christ
,
Acts
26.11
.
who
when
Paul
brought
amongst
them
the
fire
of
persecution
,
to
try
what
mettall
they
were
,
they
in
stead
of
standing
for
Christ
,
fell
to
blaspheming
of
his
name
.
Pauls
cruelty
was
but
the
occasion
of
this
,
the
cause
was
in
themselues
:
for
if
they
had
been
faithfull
Christians
,
they
would
rather
haue
denied
their
life
,
then
the
Lord
of
life
;
and
haue
endured
a
temporall
death
,
then
an
eternall
.
Indeed
Gods
deare
children
may
be
somewhat
frighted
and
terrified
at
first
,
but
they
quickly
recouer
themselues
againe
:
being
therein
like
a
pure
spring
,
which
being
trodde
in
by
beasts
,
or
any
other
way
stirred
,
will
bee
somewhat
muddy
for
a
while
;
but
come
within
an
houre
after
,
and
you
shall
finde
it
settled
againe
.
Therefore
Christians
should
not
bee
discouraged
,
though
they
finde
a
passion
of
feare
,
and
vnbeliefe
now
and
then
,
if
so
bee
ordinarily
they
send
foorth
pure
water
:
for
there
is
a
great
difference
betwixt
them
and
hypocrites
,
who
are
filthy
puddles
,
hauing
a
little
faire
water
running
on
the
top
;
but
if
they
be
stirred
and
raked
into
,
they
will
appeare
to
bee
most
loathsome
,
neither
will
they
bee
easily
settled
againe
.
[
And
it
fell
by
and
by
,
and
the
fall
of
that
house
was
great
.
]
Carnall
men
make
it
a
small
matter
for
one
to
forsake
the
profession
of
the
truth
.
But
the
Lord
esteemeth
that
[
a
great
fall
]
yea
greater
then
if
the
Sunne
and
the
Starres
fell
from
heauen
:
so
that
the
point
is
,
that
of
all
fals
the
fall
from
religion
is
the
most
woefull
.
Nebuchadnezzars
fall
was
great
when
hee
was
stript
of
his
Empire
,
Doct.
4
Apostasie
is
a
most
grieuous
sinne
.
and
in
stead
of
ruling
men
was
turned
into
the
wildernes
to
liue
amongst
beasts
,
to
eate
and
drinke
with
the
wilde
asses
,
and
that
for
seauen
yeeres
together
:
this
was
a
maruellous
great
fall
,
yet
not
comparable
to
theirs
,
that
of
professors
become
prophane
persons
.
For
whereas
Nebuchadnezzar
went
from
men
to
beasts
,
they
goe
from
godly
men
to
wicked
Atheists
,
that
are
worse
then
beasts
,
yea
to
the
company
of
diuels
,
and
of
all
the
damned
spirits
.
And
whereas
Nebucadnezzar
had
a
stumpe
left
in
the
ground
,
which
after
seuen
yeeres
should
sprout
forth
againe
,
and
so
he
should
returne
to
a
better
estate
then
he
enioyed
before
;
those
that
are
reuolts
and
backsliders
,
haue
no
stumpe
at
all
left
in
the
ground
,
but
are
vnrecouerable
:
Heb.
10.26.27
.
For
if
we
sinne
willingly
after
we
haue
receiued
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinne
,
but
a
fearefull
looking
for
of
iudgement
,
and
of
a
violent
fire
,
which
shal
d●uoure
the
aduersaries
.
Nothing
doth
so
prouoke
the
vengeance
of
God
against
men
,
as
this
wretched
apostasie
doth
.
For
a
man
to
fall
from
riches
to
pouertie
,
from
promotion
to
debasement
,
&c.
it
is
a
matter
of
nothing
;
God
loues
him
neuer
the
worse
:
but
to
fall
from
profession
to
prophanenesse
;
from
God
to
the
Diuell
;
from
heauen
to
hell
;
from
life
to
death
;
this
is
a
lamentable
thing
indeed
.
Dauid
did
not
sustaine
the
fal
of
his
house
,
but
had
onely
some
tiles
,
and
a
part
of
the
roofe
blowne
off
:
yet
was
that
a
greater
losse
then
if
he
had
been
depriued
of
his
kingdome
:
Psalm.
51.
neither
would
that
haue
so
rent
his
soule
,
and
crusht
his
bones
,
and
grownd
his
heart
to
pouder
,
as
the
committing
of
those
offensiue
euils
did
:
nay
,
if
he
had
been
set
vpon
a
steepe
rocke
with
a
milstone
about
his
necke
,
and
from
thence
had
been
cast
headlong
into
the
sea
,
it
had
been
but
a
trifle
in
comparison
of
the
other
.
Oh
then
how
fearefull
must
their
case
be
that
do
vtterly
forsake
the
liuing
God
?
If
his
deadnesse
and
hardnesse
of
heart
,
and
inability
to
do
duties
to
God
and
men
,
were
more
bitter
then
the
most
violent
death
vnto
him
;
if
I
say
,
the
very
decay
in
grace
did
bring
with
it
such
torture
;
what
must
they
expect
either
in
this
world
,
or
in
that
which
is
to
come
,
or
both
,
who
doe
not
onely
part
,
but
wholly
lose
that
taste
of
good
things
which
once
they
had
?
and
doe
not
onely
in
a
passion
,
as
Peter
did
,
deny
Christ
,
but
quite
and
cleane
forsake
him
?
Now
the
reasons
to
proue
that
this
fall
is
the
greatest
,
Reasons
.
are
these
.
1.
Because
the
things
which
they
lose
are
most
precious
,
being
spirituall
things
.
2.
The
ruine
in
the
soule
,
which
is
the
more
excellent
part
.
And
furthermore
,
the
effects
wil
proue
as
much
,
which
are
,
1.
Monstrous
shame
;
for
when
any
one
falles
from
profession
,
all
the
world
sees
hee
was
but
an
hypocrite
at
best
:
and
then
prophane
persons
will
insult
and
triumph
;
These
are
your
professors
;
these
are
they
that
will
heare
Sermons
;
they
are
as
bad
people
as
any
liuing
;
I
will
trust
none
of
them
all
for
such
a
ones
sake
:
and
thus
they
purchase
infamy
and
disgrace
vnto
themselues
,
as
Achitophel
and
Iudas
did
.
2.
And
not
only
so
,
but
also
euerlasting
paines
,
as
we
see
in
Iudas
;
who
did
not
only
die
a
base
kind
of
death
,
being
his
owne
executioner
,
and
hauing
his
filthy
bowels
,
that
had
been
so
full
of
couetousnesse
and
cruelty
,
gushing
out
:
but
also
seeking
to
exempt
himselfe
from
the
paines
and
gripings
of
an
euill
conscience
,
hee
cast
himselfe
into
the
torments
of
hell
,
which
are
easelesse
and
endlesse
.
For
instruction
,
Vse
1
that
wee
should
labour
to
set
sure
in
the
things
of
God
:
for
better
is
it
to
haue
any
decay
,
then
a
decay
in
the
conscience
:
and
to
haue
any
losse
and
hurt
,
then
those
which
are
in
the
soule
.
Now
if
we
would
not
haue
a
great
and
shamefull
fall
,
let
vs
take
the
direction
of
Iude
,
Iude
20.
which
he
giues
as
a
preseruatiue
against
apostacie
.
But
ye
,
beloued
(
saith
hee
)
edifie
your selues
in
your
most
holy
faith
.
That
is
the
first
thing
,
that
wee
must
still
bee
building
vp
of
our selues
,
and
striue
to
bee
better
and
better
:
for
we
are
like
a
boate
that
goes
against
the
streame
;
if
wee
labour
not
with
might
and
maine
to
rowe
vpward
,
we
shal
be
carried
violently
downeward
.
A
second
thing
is
,
that
we
must
pray
in
the
holie
Ghost
.
Many
will
bragge
that
they
say
their
praiers
morning
and
night
:
but
doe
they
pray
their
praiers
?
A
parrot
may
say
a
praier
,
but
Christians
must
pray
in
the
holy
Ghost
,
that
is
,
with
such
petitions
as
the
Spirit
warranteth
,
&
with
sighes
&
groanes
which
it
worketh
in
the
heart
.
These
two
things
whosoeuer
can
practise
,
namely
,
to
build
vp
himselfe
daily
,
and
offer
vp
faithful
prayers
vnto
God
,
he
shall
be
sure
to
stand
fast
and
firme
.
Secondly
,
Vse
2
this
is
for
comfort
to
those
on
whom
the
Lord
hath
bestowed
his
good
Spirit
:
for
if
it
be
the
greatest
fall
to
fall
from
religion
,
then
it
is
the
greatest
rising
to
rise
vnto
grace
:
and
if
they
be
cursed
that
fal
away
,
then
blessed
are
those
that
draw
neare
vnto
God
,
and
with
full
purpose
of
heart
cleaue
vnto
him
,
growing
daily
in
humilitie
,
and
in
contempt
of
the
world
,
in
conscience
towards
God
,
and
in
care
to
leade
a
good
and
holie
life
before
men
.
This
is
indeed
the
greatest
promotion
:
and
therefore
Iames
saith
,
Let
the
brother
that
is
of
low
degree
,
Iames
1.9
.
reioyce
in
that
he
is
exalted
.
Exalted
(
might
some
say
:
)
what
exaltation
is
that
,
when
they
are
as
poore
as
euer
they
were
?
A
maruellous
great
exaltation
it
is
;
for
they
are
made
Christians
,
and
so
consequently
kings
,
both
in
respect
of
grace
and
glory
.
Reuel.
1.6
.
Caine
and
Nimrod
,
and
many
other
reprobates
,
went
beyond
ten
thousand
of
vs
for
outward
things
:
but
al
that
aduancement
was
to
their
greater
shame
and
confusion
.
For
earthly
promotion
is
nothing
else
but
an
high
stage
,
and
if
one
be
an
idiote
,
itwere
better
for
him
to
play
his
part
on
the
ground
:
if
those
that
are
in
eminent
places
haue
not
power
to
master
their
owne
lusts
and
carnall
affections
,
they
are
but
great
fooles
vpon
an
high
stage
.
Therefore
let
vs
seeke
for
spirituall
things
more
then
for
earthly
,
and
bee
more
thankfull
and
ioyfull
when
we
find
grace
in
our
hearts
,
then
if
we
should
find
many
mines
of
gold
,
which
none
could
lay
claime
vnto
but
our selues
.
The
end
of
the
second
Sermon
vpon
the
6.
of
Luke
.
THE
THIRD
SERMON
,
VPON
THE
FOVRTEENTH
PSALME
.
PSALME
14.
Vers.
5.
There
they
shall
be
taken
with
feare
,
because
God
is
in
the
generation
of
the
iust
.
6
You
haue
made
a
mocke
of
the
counsell
of
the
poore
,
because
the
Lord
is
his
trust
.
IN
the
former
part
of
this
Psalme
is
set
downe
the
iust
complaint
of
the
Prophet
,
concerning
the
sinfull
and
corrupt
nature
,
and
conuersation
of
all
vnregenerate
persons
;
where
is
declared
their
horrible
impietie
against
God
,
in
that
they
said
in
their
hearts
,
there
was
no
God
:
as
also
their
bloudy
crueltie
against
his
seruants
,
in
that
they
deuoured
them
as
greedily
as
an
hungry
man
doth
eate
bread
.
Both
which
,
their
impietie
and
crueltie
,
are
sufficiently
proued
:
first
,
by
their
abominable
practise
and
behauiour
,
both
in
committing
euill
,
and
in
omitting
good
,
vers.
1.3.4
.
Secondly
,
by
the
testimony
of
the
Lord
,
who
tooke
a
suruey
of
their
disposition
and
cariage
.
v.
2.
Thirdly
,
by
the
euidence
of
their
own
consciences
,
Do
not
the
workers
of
iniquity
know
,
&
c
?
Now
in
these
words
the
holy
Ghost
sheweth
what
will
bee
the
end
and
issue
of
such
vngodly
courses
,
and
what
iudgement
will
fall
vpon
such
irreligious
and
cruell
persons
;
describing
it
-
1.
Verse
5.
First
,
by
the
manner
of
it
[
There
they
shall
be
taken
with
feare
]
that
is
,
in
the
mids
of
their
sinfull
practises
,
horrible
terrours
shall
take
hold
of
them
,
so
that
they
shall
be
full
of
trembling
and
amazement
.
-
2.
Secondly
,
by
the
principall
causes
for
which
this
iudgement
is
sent
,
which
are
two
.
-
1.
One
in
respect
of
God
,
viz.
his
fauor
and
loue
vnto
his
people
,
which
he
manifesteth
by
being
in
the
congregation
of
the
righteous
:
that
is
,
among
all
righteous
persons
;
and
that
not
with
an
idle
presence
,
but
standing
with
them
and
for
them
,
to
vphold
,
direct
,
and
comfort
them
according
to
their
need
,
and
to
confound
all
such
as
lift
vp
their
heads
against
them
.
-
2.
Another
cause
is
in
regard
of
the
enemies
of
God
and
of
his
people
,
to
wit
,
their
malice
and
sinfulnesse
:
against
which
the
holy
Ghost
inueigheth
by
way
of
insultation
,
You
haue
made
a
mocke
,
&c.
q.d.
You
shall
assuredly
be
met
withall
;
Verse
6.
and
will
you
know
why
?
You
haue
made
a
mocke
of
the
counsell
of
the
poore
:
that
is
,
at
their
resolute
purpose
to
seeke
God
,
and
their
constant
endeauors
to
depend
vpon
him
,
as
the
words
following
seeme
to
imply
.
Because
the
Lord
is
his
trust
.
q.d.
You
are
so
farre
from
taking
good
waies
,
and
resting
vpon
the
prouidence
and
goodnesse
of
God
your selues
,
that
you
disgrace
&
despite
those
that
will
do
so
;
and
therefore
without
doubt
,
woe
and
and
misery
shall
ouertake
and
ouerwhelme
you
,
when
you
little
imagine
any
such
matter
.
Vers.
5.
[
There
they
shall
be
taken
with
feare
]
Wee
may
reade
in
the
former
part
of
the
Psalme
,
how
forward
these
men
were
vnto
al
vngodlinesse
,
and
vnrighteousnesse
;
Doct.
1
and
now
see
how
they
are
affected
,
and
thence
learne
this
doctrine
:
Boldnesse
in
sinne
brings
dastardlinesse
afterward
.
that
those
that
are
most
bold
to
commit
sinne
,
are
most
cowardly
when
dangers
doe
approch
.
Hardinesse
,
and
venturousnes
in
euill
courses
,
hath
commonly
dastardlinesse
attending
thereupon
,
when
any
occasion
of
feare
is
offered
.
There
they
shall
bee
taken
with
feare
(
saith
the
Prophet
,
)
that
is
,
in
the
very
height
of
their
impiety
against
the
Lord
,
and
of
their
cruelty
against
his
seruants
;
euen
there
they
shall
bee
surprized
with
horrour
and
astonishment
,
albeit
they
in
their
follie
say
,
There
is
no
God
;
and
therefore
rush
into
all
abominations
,
vtterly
casting
off
the
yoake
of
obedience
,
and
delighting
in
nothing
more
,
then
in
deuouring
Gods
people
:
yet
will
hee
make
them
know
that
there
is
a
God
in
heauen
,
that
takes
notice
of
their
workes
and
of
their
waies
;
and
if
nothing
else
wil
cause
them
to
beleeue
it
,
the
very
torments
and
tortures
which
hee
suddenly
and
strangely
inflicteth
vpon
their
consciences
,
shall
make
them
,
wil
they
nill
they
,
to
confesse
it
.
For
when
they
presume
of
all
manner
of
safety
,
and
doe
not
so
much
as
dreame
of
any
perill
that
is
toward
,
because
of
the
weakenesse
and
basenesse
of
their
aduersaries
;
then
some
vnexpected
euill
shall
ouertake
them
,
and
anguish
shall
come
vpon
them
,
Psal.
48.6
.
Euen
as
trauel
vpon
awoman
that
is
with-child
;
that
is
,
suddenly
,
grieuously
,
and
vnauoidably
.
This
is
denounced
as
a
part
of
the
curse
to
bee
executed
vpon
those
that
would
not
obey
the
lawes
of
God
,
nor
feare
the
glorious
and
fearefull
name
of
the
Lord
:
Deut.
28.65.66
That
he
would
giue
them
a
trembling
heart
,
and
a
sorrowfull
minde
:
that
they
should
feare
both
day
and
night
:
that
in
the
morning
they
should
say
,
Would
it
were
euening
;
and
at
euening
,
Would
God
it
were
morning
.
Which
very
curse
is
expressed
in
other
tearmes
in
the
booke
of
Leuiticus
,
where
the
Lord
threatneth
those
that
would
not
bee
reformed
,
but
would
walke
stubbornely
against
him
,
Leuit.
26.36
.
that
he
would
send
a
faintnesse
into
their
hearts
,
in
so
much
that
the
sound
of
a
lease
shaken
should
chase
them
,
and
they
should
flie
as
flying
from
a
sword
,
though
none
did
pursue
them
.
This
point
may
bee
made
yet
more
plaine
by
examples
.
2.
Chron.
18.23
.
King
Ahaz
was
maruellous
bold
in
his
idolatrous
and
wicked
courses
,
reiecting
the
ordinances
of
God
,
and
bringing
in
heathenish
abominations
in
stead
thereof
,
without
any
feare
of
God
or
of
his
iudgements
.
But
how
was
hee
affected
when
danger
was
neere
?
The
Prophet
Isaiah
telleth
vs
,
that
when
the
King
of
Aram
and
the
King
of
Israel
came
against
him
,
Isa.
7.1.2
.
his
heart
(
together
with
the
hearts
of
his
people
(
that
were
like
vnto
him
)
was
moued
as
the
trees
of
the
forrest
are
moued
by
the
winde
:
That
is
,
both
he
and
all
his
souldiers
were
euen
as
Aspen
leaues
,
or
some
such
like
,
that
in
a
great
tempest
of
boisterous
winds
are
maruellously
tossed
and
shaken
,
the
feare
of
their
enemies
that
were
neare
at
hand
,
did
make
them
,
hauing
no
faith
in
God
,
exceedingly
to
quake
and
tremble
.
The
like
whereunto
the
same
Prophet
foretelleth
concerning
the
vnbeleeuing
Iewes
,
speaking
of
that
which
should
bee
,
as
if
it
were
already
done
.
The
sinners
in
Sion
were
afraid
,
Isa.
33.14
.
(
saith
he
)
a
feare
is
come
vpon
the
hypocrites
.
When
Gods
iudgements
doe
flie
abroad
in
the
world
,
this
is
the
vse
that
sinfull
persons
will
make
of
them
:
they
will
vexe
their
hearts
with
hellish
and
desperate
feares
,
and
cry
out
,
Who
among
vs
shall
dwell
with
deuouring
fire
,
Who
among
vs
shall
dwell
with
euerlasting
burnings
?
For
so
they
conceiue
of
God
,
that
hee
is
a
consuming
fire
,
(
as
indeed
hee
is
vnto
such
as
they
are
,
)
and
that
hee
will
not
onely
torment
them
presently
,
but
euerlastingly
.
We
may
reade
of
Saul
,
in
what
wofull
perplexity
he
was
when
hee
must
part
with
his
kingdome
and
his
life
at
once
.
In
the
time
of
his
prosperity
hee
was
a
man
of
great
courage
,
and
too
too
boysterous
against
Dauid
:
yet
when
newes
came
vnto
him
that
hee
must
die
,
the
very
report
of
it
caused
him
straight
way
to
fall
all
along
vpon
the
earth
like
a
beast
,
so
that
all
that
were
present
had
much
adoe
to
make
him
arise
,
and
take
a
little
food
to
refresh
him
.
Note
.
He
was
strong
in
body
,
and
mighty
in
battell
,
but
sinfull
in
heart
,
and
therefore
cowardly
in
heart
:
and
the
like
might
be
shewed
concerning
Belshazzar
king
of
Babel
,
Mat.
28.4
Dan.
.
5.
and
the
souldie●s
that
kept
the
sepulchre
where
Christ
was
laid
,
when
the
Angell
appeared
in
glory
.
But
let
vs
consider
of
the
reasons
hereof
.
One
is
,
Reasons
.
because
all
misery
commeth
vpon
them
vsually
at
vnawares
:
For
they
footh
vp
themselues
in
their
naughtinesse
,
and
perswade
themselues
that
all
shall
bee
peace
,
though
they
walke
on
according
to
the
stubbornnesse
of
their
owne
hearts
:
Deut.
29.
and
therefore
crosses
being
vnexpected
,
doe
find
them
vnprepared
,
The
suddennesse
of
their
misery
.
and
so
cast
them
into
greater
perplexitie
and
anguish
.
It
is
said
(
Psalm
.
53.5
.
)
concerning
vngodly
men
:
There
they
were
afraid
for
feare
,
where
no
feare
was
.
Not
but
there
was
perill
,
and
so
cause
of
feare
,
but
they
had
no
expectation
therof
;
they
mistrusted
nothing
,
but
went
on
as
boldly
in
sinning
,
as
a
man
would
doe
in
the
workes
of
his
calling
,
and
therefore
were
their
hearts
so
distracted
with
feares
when
troubles
did
light
vpon
them
,
A
second
reason
why
presumptuous
offenders
are
so
tormented
with
horrour
is
,
Their
iudgements
are
very
grieuous
.
because
many
times
the
iudgements
that
God
laieth
vpon
them
are
very
grieuous
:
as
they
haue
pressed
downe
others
with
heauy
burthens
,
so
the
Lord
pursueth
them
with
heauy
plagues
.
Those
that
offend
only
through
infirmity
,
shal
haue
more
milde
and
gentle
corrections
:
but
as
for
them
that
transgresse
with
an
high
hand
,
the
Lord
will
visit
them
with
sharper
scourges
:
and
as
they
haue
bin
more
bitter
against
their
neighbours
,
so
the
Lord
will
haue
them
to
drinke
more
deepely
of
that
cup
which
they
prepared
for
others
.
Thirdly
,
Gods
terrible
iustice
is
aprarant
in
their
afflictions
.
God
in
his
iustice
will
haue
his
hand
to
bee
seene
against
those
that
make
warre
against
him
,
and
against
his
people
:
he
will
appeare
in
his
anger
against
such
,
and
that
must
needs
bee
terrible
vnto
them
.
There
is
no
blessing
so
small
,
but
if
it
come
with
Gods
fauour
,
it
is
made
very
great
:
Note
.
neither
is
there
any
crosse
so
small
,
but
if
it
come
with
Gods
displeasure
,
it
is
made
exceeding
grieuous
;
and
that
made
them
so
afraid
,
Isa.
33.14
.
of
whom
mention
was
made
before
.
A
fourth
cause
of
their
great
terrour
is
,
The
guiltines
of
their
consciences
.
the
guiltinesse
of
their
consciences
.
They
haue
imposed
vpon
them
grieuous
burthens
,
which
when
the
world
went
well
with
them
,
they
scarce
euer
felt
:
but
in
time
of
distresse
they
are
made
sensible
thereof
;
and
then
they
haue
as
it
were
a
hell
within
them
,
and
are
continually
vpon
the
racke
.
But
that
wee
may
not
mistake
the
meaning
of
this
point
,
wee
must
vnderstand
,
that
this
faint-heartednesse
and
cowardlinesse
doth
not
alwaies
come
vpon
presumptuous
sinners
when
they
behold
imminent
dangers
:
for
though
none
of
them
haue
true
courage
&
fortitude
,
Note
.
yet
many
of
them
haue
a
kind
of
desperate
stoutnesse
and
resolution
,
when
they
doe
as
it
were
see
death
present
before
their
faces
:
which
proceedeth
from
a
kind
of
deadnesse
that
is
vpon
their
hearts
,
and
a
brawninesse
that
hath
ouergrowne
their
consciences
to
their
greater
condemnation
.
But
when
it
pleaseth
the
Lord
to
waken
them
out
of
the
dead
slumber
,
and
to
set
the
worme
of
conscience
aworke
within
them
,
then
this
doctrine
holdeth
true
without
any
exception
,
that
the
boldest
sinners
proues
at
length
the
basest
cowards
;
and
they
that
haue
bin
most
audacious
in
aduenturing
vpon
the
most
mischieuous
euils
,
doe
become
of
all
others
most
timorous
when
Gods
reuenging
hand
seazeth
vpon
them
for
the
same
.
First
therfore
let
vs
hence
learne
not
to
embolden
our selues
to
sinne
in
confidence
of
any
outward
helps
:
Vse
1
for
there
is
nothing
in
the
world
that
can
procure
vs
safety
,
if
we
by
our
iniquities
doe
set
the
Lord
against
vs
.
Yet
many
are
so
foolish
that
they
will
trust
in
lying
vanities
for
their
safegard
and
protection
.
Some
will
say
,
Obiect
.
Tush
,
none
of
their
threatnings
shal
fright
mee
:
for
if
the
worst
come
to
the
worst
,
I
can
haue
twentie
deuices
to
helpe
myselfe
.
But
was
not
Achitophel
as
deep
a
Polititian
as
the
best
of
vs
?
Answ.
yet
when
Gods
terrible
stroke
was
vpon
his
heart
,
all
his
cunning
could
not
keepe
him
from
hanging
himselfe
.
Others
there
are
that
rest
vpon
the
multitude
,
and
thinke
themselues
sufficiently
sheltred
from
Gods
plagues
,
if
they
haue
a
great
many
to
ioyne
with
them
.
Obiect
.
Why
should
wee
not
sport
and
game
,
and
take
our
full
pleasure
vpon
the
Sabbath
?
(
say
they
:
)
doth
not
all
the
countrie
so
?
If
it
bee
so
dangerous
,
many
others
shall
feele
the
smart
of
it
as
well
as
we
.
They
shall
so
indeed
:
Answ.
for
in
the
beginning
of
this
Psalme
it
is
said
They
are
all
corrupt
,
all
gone
out
of
the
way
,
there
is
none
that
doth
good
,
no
not
one
:
so
that
there
was
as
it
were
an
vniuersall
conspiracie
in
euill
;
yet
it
is
said
of
them
all
:
There
were
they
taken
with
feare
.
And
at
the
last
day
,
at
the
beholding
of
the
terrible
signes
that
shall
appeare
,
and
at
the
hearing
of
the
roaring
of
the
sea
,
al
nations
shall
quake
and
tremble
:
so
that
the
multitude
of
offenders
doth
no
whit
better
their
case
,
nay
that
rather
maketh
it
worse
:
for
sometimes
euen
where
there
is
no
perill
,
the
very
hearing
of
many
sending
forth
bitter
cryes
and
lamentable
complaints
,
is
a
sufficient
terrour
:
how
much
more
then
would
it
bee
,
if
wee
were
plunged
in
misery
with
them
?
It
is
a
cold
comfort
vnto
vs
to
be
told
,
You
may
safely
go
to
such
a
towne
;
for
there
all
the
houses
are
generally
infected
with
the
pestilence
!
and
as
small
an
encouragement
is
it
for
men
to
rush
vpon
the
committing
of
any
sinne
,
because
all
the
world
is
addicted
thereunto
,
and
corrupted
therewith
.
For
,
as
the
more
are
infected
with
the
pestilence
,
the
more
are
likely
to
die
;
&
those
that
go
vnto
them
are
sure
of
more
discomfort
among
them
,
and
in
danger
to
perish
with
them
:
so
by
how
much
the
number
of
them
is
greater
that
are
tainted
with
grosse
sinnes
,
the
more
likely
to
goe
to
hellish
torments
;
and
such
as
will
be
their
companions
in
euil
,
shall
certainly
be
partakers
with
them
in
punishment
:
and
the
more
reprobates
are
in
hell
together
,
the
more
hideous
and
wofull
will
their
state
bee
.
Another
sort
there
are
that
secure
themselues
with
this
,
Obiect
.
that
they
haue
stomack
and
courage
in
them
,
and
therefore
they
doubt
not
but
they
shall
stand
vndaunted
and
vnappalled
in
the
middest
of
all
extremities
.
But
these
stout-hearted
champions
shall
finde
,
Answ.
that
their
harts
wil
faile
them
,
when
the
mouth
of
their
conscience
beginneth
once
to
be
opened
against
them
,
and
to
lay
their
sinnes
new
and
old
in
order
before
them
.
For
what
saith
the
Prophet
Zephany
?
Zeph.
1.14.15
.
In
the
great
day
of
the
Lords
wrath
,
the
strong
man
shall
cry
bitterly
.
Now
crying
is
an
argument
of
great
perplexity
and
anguish
,
and
of
basenesse
of
mind
,
when
it
proceedeth
from
outward
causes
;
and
yet
the
Prophet
saith
,
that
the
strong
men
,
and
such
as
did
professe
fortitude
,
should
cry
,
and
that
bitterly
:
and
the
more
couragious
they
had
been
in
sin
,
the
more
cowardly
they
should
bee
when
the
Lord
did
visit
them
for
sinne
.
Lastly
,
Obiect
.
there
are
others
that
thinke
to
cary
out
their
vile
practises
by
reason
of
their
noble
parentage
,
their
high
places
,
the
multitude
of
their
attendants
,
the
largenesse
of
their
substance
,
&c.
If
they
say
the
word
,
who
can
hinder
the
deed
?
who
dare
controll
them
or
crosse
them
?
If
any
thinke
himselfe
wronged
(
say
they
)
let
him
take
his
aduantage
,
and
seeke
his
remedy
,
&c.
See
the
haughtinesse
of
flesh
and
blood
when
once
it
is
set
on
horse-backe
:
Answ.
but
suppose
that
men
dare
not
encounter
them
,
doe
they
imagine
that
the
Lord
will
be
afraid
of
their
bigge
words
,
and
bigge
lookes
?
if
they
do
,
they
are
much
deceiued
.
Pharaoh
,
Nebuchadnezzar
,
and
Belshazzer
,
were
as
great
and
as
proud
as
most
of
these
braggers
:
yet
did
not
the
Lord
strike
them
with
horrour
and
amazement
,
and
make
them
see
and
know
,
that
hee
was
the
King
of
Kings
,
and
Lord
of
Lords
?
Satan
hath
all
that
worldly
men
can
haue
,
and
a
great
deale
more
,
both
of
wit
,
and
wealth
,
and
company
,
and
courage
,
and
command
;
and
yet
for
all
this
,
the
very
consideration
of
Gods
indignation
maketh
him
to
tremble
:
according
to
that
of
the
the
Apostle
Iames
:
Iam.
2.19
Thou
beleeuest
that
there
is
one
God
,
the
diuels
also
beleeue
,
and
tremble
.
And
how
then
can
they
thinke
to
escape
the
terrours
of
the
Lord
,
who
though
they
be
great
in
the
world
,
yet
come
farre
behinde
the
Prince
of
the
world
in
greatnesse
?
Let
experience
speake
in
this
point
:
Note
.
when
the
Lord
tooke
away
our
gracious
Queene
,
and
there
was
likelihood
either
of
a
ciuill
dissension
,
or
forren
inuasion
,
(
howbeit
the
Lord
miraculously
deliuered
vs
from
them
both
:
)
who
were
then
least
troubled
with
feares
?
those
that
were
great
in
the
world
,
or
such
as
were
great
in
Gods
fauour
?
And
now
that
the
Lord
doth
visit
our
cities
,
and
townes
and
villages
with
the
pestilence
,
who
are
they
that
are
most
couragious
?
surely
those
that
truly
feare
the
Lord
:
they
think
it
the
safest
course
to
exercise
themselues
in
the
workes
of
their
callings
,
and
not
to
runne
hither
and
thither
;
and
to
come
vnto
the
publike
assemblies
of
the
Saints
,
and
not
to
neglect
the
feeding
of
their
soules
for
feare
of
endangering
their
bodies
:
whereas
the
wealthie
and
great
ones
of
the
world
,
hide
their
heads
in
a
corner
,
being
very
vnwilling
to
aduenture
vpon
any
good
work
that
either
God
or
man
calleth
them
vnto
,
if
there
bee
but
the
least
appearance
of
any
perill
.
Therefore
(
in
the
second
place
)
if
we
would
be
void
of
those
terrours
that
wicked
men
are
subiect
vnto
,
Vse
2
and
be
able
with
boldnes
to
hold
vp
our
heads
,
when
Gods
iudgements
are
abroad
in
the
world
,
then
let
vs
obserue
these
directions
following
.
First
,
Remedies
against
hellish
feares
.
1.
Feare
to
offend
.
See
M.
Duds
booke
.
Com.
1.
Psal.
112.
let
vs
beware
of
all
manner
of
sinnes
,
that
no
iniquitie
haue
entertainment
with
vs
;
and
labour
to
bee
at
one
with
the
Lord
,
that
so
our
consciences
may
be
at
one
with
vs
:
which
if
wee
can
attaine
vnto
,
we
shall
be
strongly
fortified
against
all
vnnecessary
feares
.
According
to
that
in
the
Psalme
:
Blessed
is
the
man
that
feareth
the
Lord
,
&c.
He
shall
not
be
afraid
of
euill
tidings
,
&c.
Where
the
Prophet
sheweth
,
that
hee
is
an
happie
man
that
is
truly
religious
,
and
sheweth
it
forth
by
fearing
of
God
,
and
delighting
in
his
commandements
,
and
by
performing
the
duties
of
loue
and
mercy
towards
his
brethren
:
for
as
hee
shall
bee
freed
from
all
hurtfull
euils
,
so
shall
hee
bee
exempted
from
all
passionate
feare
thereof
.
Note
.
Many
wicked
men
haue
not
the
plague
in
their
houses
,
and
yet
are
plagued
with
the
feare
of
it
:
and
many
godly
men
haue
their
families
visited
therewith
,
and
yet
are
not
perplexed
with
such
terrors
:
and
the
reason
is
yeelded
in
that
place
,
because
their
harts
are
fixed
and
established
,
and
beleeue
in
the
Lord
.
That
is
the
foundation
whereupon
they
build
their
courage
and
confidence
,
euen
the
Lord
himselfe
,
who
is
a
sure
stay
to
those
that
relie
vpon
him
.
His
children
know
that
nothing
can
befall
them
without
his
prouidence
,
&
that
nothing
shall
betide
them
,
but
he
will
support
them
vnder
it
,
and
make
them
to
profit
by
it
:
and
what
cause
then
haue
they
to
be
distempered
?
If
therfore
we
desire
to
haue
stil
&
quiet
harts
,
when
others
shal
be
euen
at
their
wits
end
,
then
let
vs
get
the
brestplate
of
righteousnesse
and
innocencie
:
for
the
righteous
is
bold
as
a
Lion
.
Let
vs
feare
sin
before
it
be
committed
,
Prou.
28.1
.
and
when
we
are
tempted
therunto
,
say
with
Iob
:
Are
there
not
strange
punishments
for
the
workers
of
iniquity
?
Iob
31.
Will
not
the
Lord
be
angry
with
me
if
I
should
commit
this
wickednesse
?
will
not
mine
owne
heart
be
discomforted
?
will
not
my
spirit
be
made
sad
within
mee
?
how
shall
I
bee
able
to
looke
the
Lord
in
the
face
,
if
hee
should
lay
his
hand
in
any
feareful
manner
vpon
me
or
mine
,
when
I
haue
so
prouoked
him
to
his
face
,
&
c
?
Thus
if
wee
could
fright
our
hearts
from
offending
the
Maiestie
of
God
,
wee
should
bee
as
bold
as
Iob
was
when
the
waues
of
aduersity
flow
in
vpon
vs
on
euery
side
:
The
Lord
(
saith
he
)
hath
giuen
,
Iob
1.21
.
Iob.
13.15
.
and
the
Lord
hath
taken
,
blessed
be
the
name
of
the
Lord
.
And
in
another
place
,
Though
the
Lord
should
kill
me
,
yet
will
I
trust
in
him
.
He
feared
sinne
which
is
the
sting
of
crosses
,
and
therefore
were
his
crosses
lesse
terrible
vnto
him
when
they
came
:
and
so
will
they
be
vnto
vs
if
we
carefully
eschew
those
corruptions
which
otherwise
will
enuenome
and
poyson
them
vnto
vs
.
this
is
the
first
means
to
arme
vs
against
feares
,
viz.
to
take
heed
of
sinne
before
it
bee
committed
.
But
if
it
be
committed
,
Repentance
for
offences
committed
.
the
next
remedie
is
,
to
stand
in
awe
of
Gods
iudgements
due
vnto
the
same
,
and
so
to
be
led
on
to
true
repentance
.
The
best
way
to
escape
desperate
feare
is
,
to
fright
our
soules
with
an
holy
feare
:
For
if
we
iudge
our selues
,
we
shall
not
be
iudged
of
the
Lord
.
Excellent
for
this
purpose
,
is
that
answere
of
Huldah
the
Prophetesse
vnto
good
Iosiah
:
Because
thine
heart
did
melt
(
saith
she
)
and
thou
hast
humbled
thy selfe
before
the
Lord
,
2.
King
.
22.19.20
.
when
thou
heardest
what
I
spake
against
this
place
,
and
against
the
inhabitants
of
the
same
,
to
wit
,
that
it
should
bee
destroyed
,
and
accursed
,
;
and
hast
rent
thy
cloathes
,
&
wept
before
me
,
I
haue
also
heard
thee
saith
the
Lord
.
Behold
therefore
I
will
gather
thee
to
thy
fathers
;
and
thou
shalt
bee
put
in
thy
graue
in
peace
,
and
thine
eyes
shall
not
see
all
the
euill
that
I
will
bring
vpon
this
place
.
And
agreeable
to
this
,
is
the
speech
of
Habakkuk
:
When
I
heard
,
my
belly
trembled
,
Habak.
3.16
.
my
lips
shooke
at
thy
voice
:
rottennesse
entred
into
my
bones
,
and
I
trembled
in
my selfe
.
But
what
benefit
had
he
by
that
?
That
I
might
haue
rest
in
the
day
of
trouble
.
So
that
wee
see
the
best
way
to
bee
quiet
and
peaceable
in
our selues
in
troublesome
times
,
is
to
be
disquiet
in
our
hearts
for
sinne
before
troubles
do
approach
.
A
third
remedy
is
,
Feare
of
Gods
iudgements
.
to
feare
Gods
iudgements
when
wee
behold
them
vpon
others
;
and
if
wee
haue
been
sinfull
before
,
yet
then
to
seeke
a
reconciliation
with
God
before
his
displeasure
arife
against
vs
.
It
was
the
wisdome
of
the
Gibeonites
,
Iosh.
9.
when
they
saw
Ierico
and
Ai
vanquished
and
destroyed
,
not
to
stand
it
out
with
Ioshuah
,
but
to
make
a
league
with
him
:
if
they
could
deale
so
prouidently
with
him
for
their
bodies
,
much
more
should
wee
,
with
the
Lord
for
our
soules
.
When
the
wise
captaine
came
vnto
Elijah
with
his
fiftie
men
,
considering
how
the
two
former
captaines
had
been
consumed
with
fire
from
heauen
,
hee
humbleth
himselfe
and
saith
:
O
man
of
God
,
2.
King
.
1.13
I
pray
thee
let
my
life
be
precious
in
thy
sight
.
In
like
manner
when
we
heare
that
the
people
of
the
land
are
taken
away
by
hundreds
and
thousands
,
seeing
wee
are
guiltie
of
the
same
sinnes
that
they
were
;
we
should
cast
downe
our
soules
before
the
Lord
,
and
beseech
him
that
our
liues
may
bee
precious
in
his
sight
,
but
especially
that
our
soules
may
bee
spared
:
that
though
our
bodies
should
perish
,
yet
our
transgressions
being
pardoned
,
our
better
part
may
be
preserued
,
See
the
second
Sermon
on
Lament.
3.
v.
57.
Feare
not
.
and
euerlastingly
saued
.
This
is
the
best
receipt
that
any
can
take
against
the
venome
of
the
pestilence
,
that
he
may
be
sure
it
shall
neuer
hurt
him
.
And
thus
much
of
the
remedies
against
hurtfull
feares
.
[
Because
God
is
in
the
generation
of
the
iust
.
]
This
is
one
reason
why
it
must
needs
goe
hardly
with
wicked
men
,
that
are
deuourers
and
spoilers
of
Gods
people
;
because
the
Lord
himselfe
is
among
them
,
to
take
notice
of
all
the
iniuries
and
indignities
which
they
sustaine
,
and
to
reuenge
their
quarrel
vpon
their
enemies
,
that
are
stronger
then
they
:
Doct.
2
whence
ariseth
this
point
of
doctrine
,
that
the
Lord
is
euer
present
with
all
righteous
men
.
Good
men
neuer
want
good
company
.
A
good
man
neuer
wanteth
good
company
:
for
whersoeuer
a
Christian
is
,
there
God
himselfe
is
with
him
,
and
in
him
,
and
round
about
him
:
so
that
none
are
so
neare
vnto
one
another
,
as
the
Lord
is
vnto
his
people
.
Now
that
hee
is
alwaies
thus
present
with
his
children
,
Reuel.
1.13
.
appeareth
in
the
Reuelation
.
Where
Christ
is
said
to
walke
in
the
middest
of
the
seuen
golden
Candlesticks
:
that
is
,
of
the
seuen
Churches
:
so
that
it
is
his
ordinary
walke
to
go
in
and
out
amongst
his
seruants
.
Neither
hath
hee
a
generall
care
of
the
whole
Church
onely
,
but
hee
hath
an
eye
also
vnto
euery
particular
member
;
as
will
appeare
in
seuerall
examples
.
When
Iacob
was
all
alone
,
trauelling
towards
Padan
Aram
,
there
being
no
towne
neare
,
and
the
night
drawing
on
,
he
was
faine
to
take
vp
his
lodging
in
the
open
field
:
but
that
night
the
Lord
shewed
himselfe
present
with
Iacob
,
and
he
saw
that
hee
had
acquaintance
euen
in
that
solitarie
place
;
for
God
tooke
notice
of
him
,
and
renewed
with
him
his
couenant
made
vnto
Abraham
and
Isaac
,
Gen.
28.15
.
and
made
him
a
promise
to
be
[
with
him
]
whithersoeuer
he
went
,
&c.
So
that
that
night
was
one
of
the
comfortablest
nights
that
euer
Iacob
had
.
The
like
we
reade
of
Eliiah
,
that
when
hee
fled
from
Iezabell
,
there
was
one
knew
him
in
the
wildernesse
,
and
brought
him
his
dinner
,
euen
an
Angell
sent
from
God
:
1.
King
.
18.
and
afterward
when
hee
was
vpon
mount
Horeb
,
the
Lord
tooke
knowledge
of
him
,
and
called
him
by
his
name
.
What
doest
thou
here
,
Eliiah
?
Yea
Ionah
found
fauour
from
God
,
where
no
body
else
could
come
vnto
him
,
euen
in
the
bottome
of
the
sea
.
Whence
it
is
euident
,
that
the
Lord
is
euery
where
with
his
people
.
How
God
is
present
with
his
.
And
that
,
First
,
by
his
wisedome
,
to
giue
them
good
direction
:
To
direct
them
.
in
which
regard
Christ
that
is
called
a
counsellour
(
Isa.
9.
)
is
said
to
be
in
the
middest
of
the
seuen
golden
Candlestickes
,
cloathed
with
a
garment
downe
to
the
feete
,
as
was
the
manner
of
counsellours
in
those
times
.
Reuelat.
1.13
.
So
that
he
is
euermore
ready
to
resolue
vs
in
our
doubts
:
to
aduise
vs
in
our
actions
and
in
our
speeches
,
and
to
direct
vs
what
and
how
to
do
and
speake
,
according
as
occasion
shall
be
offered
.
Secondly
,
he
is
present
by
his
power
,
as
a
gracious
protector
of
his
children
,
To
defend
them
.
Isa.
53.1.2
.
according
to
that
of
the
Prophet
Isaiah
:
When
thou
passest
through
the
waters
,
I
will
be
with
thee
,
and
through
the
flouds
,
that
they
doe
not
ouerflow
thee
:
When
thou
walkest
through
the
very
fire
,
thou
shalt
not
bee
burnt
,
neither
shall
the
flame
kindle
vpon
thee
.
Where
we
may
see
that
the
Lord
promiseth
to
be
with
his
Church
in
a
wonderfull
manner
,
and
to
bee
a
defence
and
safegard
vnto
them
in
the
most
perillous
times
,
euen
when
they
should
passe
through
fire
and
water
.
Thirdly
,
he
is
present
with
his
children
by
his
Spirit
as
a
comforter
,
To
comfort
them
.
to
refresh
their
hearts
in
all
extremities
.
Christ
foretelleth
his
Disciples
,
that
in
the
world
they
should
meet
with
many
sorrowes
,
which
should
cause
them
to
mourne
,
when
others
did
reioyce
;
but
withall
hee
promiseth
to
send
them
the
comforter
,
euen
the
blessed
Spirit
of
grace
,
Ioh.
14.6
.
which
should
minister
vnto
them
abundance
of
consolation
,
euen
in
the
middest
of
the
persecutions
and
sufferings
,
which
they
endured
for
Christ
his
sake
.
And
that
which
was
promised
vnto
them
,
all
the
members
of
Christ
shall
feele
in
themselues
:
for
God
is
he
that
comforteth
the
abiect
,
2.
Cor.
7.6
.
one
as
well
as
another
,
without
exception
.
By
this
now
which
hath
beene
spoken
it
may
easily
bee
discerned
how
the
Lord
is
present
with
his
seruants
,
viz.
by
his
wisdome
to
direct
them
:
by
his
power
,
to
preserue
them
;
and
by
his
Spirit
,
to
comfort
them
,
and
that
God
hath
been
,
and
is
thus
present
still
,
will
be
very
euident
,
if
wee
consider
the
state
of
the
Church
what
it
is
,
what
it
hath
been
:
namely
,
still
beset
with
many
and
mighty
aduersaries
,
that
haue
vsed
,
and
doe
vse
,
their
wit
,
and
wealth
,
and
power
,
and
friends
,
and
all
meanes
that
possibly
they
can
deuise
,
for
the
razing
and
vtter
ouerthrowing
of
Gods
people
:
Note
.
and
yet
haue
neuer
been
able
to
effect
and
bring
to
passe
their
malicious
enterprises
against
the
same
.
The
Church
is
as
a
weake
tent
in
it selfe
,
not
fortified
with
any
wals
,
and
yet
those
that
haue
laid
siege
against
it
,
and
sought
vtterly
to
consume
it
,
haue
not
taken
away
so
much
as
one
stake
,
or
broken
so
much
as
one
cord
thereof
,
as
the
Prophet
Isaiah
witnesseth
:
and
why
?
Isa.
33.20.21
.
because
(
as
he
saith
)
the
mighty
Lord
was
their
defence
.
Christians
are
euen
as
sheepe
,
very
impotent
and
feeble
for
the
most
part
,
in
regard
of
outward
strength
;
and
withall
few
in
number
:
and
their
enemies
are
like
raging
Lions
,
and
besides
for
multitude
very
many
:
yet
the
flocke
of
Christ
still
remaines
,
&
the
more
the
wicked
rage
against
it
,
the
more
doth
it
still
encrease
,
as
we
haue
an
experiment
in
the
Israelites
vnder
Pharaohs
tyranie
.
Note
.
Yea
in
many
places
where
their
Pastors
seeke
to
make
hauocke
of
them
,
euen
there
are
they
couragious
for
the
truth
;
and
though
Christians
dwel
where
Satans
throne
is
and
where
hee
seemeth
to
beare
full
sway
,
yet
it
may
be
said
to
them
,
as
it
was
vnto
the
Church
of
Pergamus
by
Christ
Iesus
,
Reuel
2
13.
Thou
keepest
my
name
,
and
hast
not
denied
my
faith
.
Yea
further
(
which
is
of
all
other
things
most
strange
)
the
poore
lambs
of
Christ
are
so
far
from
being
torne
in
pieces
by
those
Lions
,
that
they
become
Lions
themselues
,
not
for
cruelty
,
but
for
courage
.
Mich
5.8
.
For
so
saith
the
Prophet
Micah
:
And
the
remnant
of
Iacob
shall
bee
among
the
Gentiles
,
in
the
middest
●f
many
people
,
as
the
Lions
among
the
beasts
of
the
for
rest
and
as
the
Lions
whelpe
among
the
flocks
of
sheepe
.
The
meaning
of
which
place
is
,
that
some
few
poore
Christians
standing
in
the
cause
of
God
,
and
comming
furnished
with
the
grace
and
power
of
the
holy
Ghost
,
should
be
able
to
daunt
and
terrifie
the
hearts
of
many
sinfull
persons
,
and
cause
them
euen
to
quake
and
tremble
,
Act.
24.26
.
as
Paul
did
Felix
,
when
hee
reasoned
powerfully
and
effectually
concerning
righteousnesse
,
and
temperance
,
and
the
iudgement
to
come
.
In
so
much
that
many
who
are
hypocrites
in
heart
,
will
make
a
shew
of
religion
and
piety
,
and
seeme
to
conforme
themselues
vnto
Christians
whom
they
hate
with
a
deadly
hatred
:
which
plainly
argueth
that
there
is
a
kind
of
Maiesty
of
God
,
Note
.
shining
forth
in
the
faces
and
in
the
carriage
of
Gods
seruants
,
which
the
vilest
reprobates
are
many
times
driuen
to
acknowledge
,
though
full
sore
against
their
wils
.
This
point
ministreth
vnto
vs
a
double
instruction
.
Vse
1
First
,
that
wee
should
take
part
with
righteous
men
:
for
if
God
bee
on
their
side
,
they
must
needs
be
the
better
side
,
and
the
stronger
side
;
and
therefore
it
is
good
wisedome
to
ioine
with
them
.
It
was
the
ouerthrow
of
Achitophel
that
he
forsook
King
Dauid
,
to
take
part
with
Absolon
.
And
it
was
the
ruine
of
Abiathar
and
Ioab
that
they
withdrew
themselues
from
Salomon
,
to
set
vp
Adonijah
as
king
ouer
Israel
.
And
why
sped
they
so
ill
,
but
because
they
were
of
a
contrary
side
vnto
God
himselfe
,
who
stood
for
Dauid
and
Salomon
,
and
their
adherents
?
and
certainly
the
Lord
is
as
strongly
with
his
church
now
,
as
he
was
with
Dauid
and
Salomon
then
;
and
therefore
it
must
needs
be
very
dangerous
for
any
to
separate
themselues
from
his
chosen
:
in
which
regard
let
vs
be
careful
euermore
to
cleaue
vnto
them
,
and
to
take
part
with
them
.
Oh
,
Obiect
.
but
they
haue
many
enemies
that
seeke
to
vndermine
them
,
and
therefore
it
is
not
safe
ioyning
with
them
!
Feare
not
their
aduersaries
,
Answ.
Psalm.
3.
though
they
be
ten
thousand
to
one
:
for
God
is
their
buckler
,
and
the
lifter
vp
of
their
heads
:
he
will
smite
all
their
enemies
vpon
the
cheeke
bone
,
and
dash
out
their
teeth
,
that
seeke
to
draw
blood
from
his
seruants
.
All
that
hate
Sion
shall
perish
euen
as
the
grasse
that
groweth
vpon
the
house
top
;
which
though
it
make
a
bragging
shew
for
a
time
,
yet
suddenly
withereth
and
commeth
to
nothing
.
They
that
seek
to
root
out
the
Israell
of
God
,
doe
,
as
it
were
,
set
their
naked
shoulder
,
to
remoue
an
huge
rock
that
will
fall
vpon
them
,
and
grinde
them
to
powder
,
Zach.
12.3
.
be
they
neuer
so
many
:
and
therefore
wee
haue
litle
reason
to
be
afraid
of
them
.
Another
instruction
hence
to
be
learned
,
is
,
that
seeing
God
is
in
the
generation
of
the
righteous
,
therfore
we
should
frequent
their
society
,
and
resort
vnto
the
assemblies
of
the
Saints
:
for
if
the
Lord
be
present
with
euery
one
of
his
,
by
his
speciall
prouidence
and
by
his
grace
,
then
is
he
much
more
forcibly
and
effectually
present
with
a
muItitude
of
them
,
that
do
worship
him
in
sincerity
,
and
fill
the
heauens
with
zealous
prayers
,
and
strong
cryes
.
Many
are
desirous
to
go
to
the
Court
,
in
hope
(
though
they
be
not
certaine
)
to
see
the
King
only
,
albeit
he
doe
not
looke
vpon
them
,
or
speake
to
them
,
or
they
to
him
:
how
much
more
desirous
should
we
be
to
come
vnto
publike
Christian
meetings
,
where
wee
shall
bee
sure
to
see
the
King
of
Kings
in
his
glory
,
and
to
haue
him
to
take
notice
of
vs
,
to
speake
vnto
vs
,
to
grant
vs
free
liberty
to
put
vp
our
suites
vnto
him
,
and
to
estate
vs
in
all
the
good
things
,
which
his
sonne
Christ
hath
purchased
for
vs
by
his
precious
blood
?
Are
our
hearts
frozen
in
the
dregs
of
our
iniquities
,
and
so
hardened
that
wee
cannot
mourne
for
the
same
?
let
vs
repaire
vnto
holy
assemblies
,
and
there
wee
shall
meet
with
the
weapons
of
God
that
will
pierce
and
wound
our
hearts
,
and
cause
them
to
be
dissolued
into
teares
:
there
shal
we
feele
the
vertue
of
the
spirit
,
effectually
working
vpon
vs
,
so
that
we
shall
be
constrained
to
say
of
those
that
deliuer
the
message
of
Christ
vnto
vs
,
1.
Cor.
14.25
.
that
God
is
in
them
indeed
.
Doe
wee
want
faith
in
Gods
prouidence
and
promises
?
Do
wee
want
power
and
strength
against
our
corruptions
?
In
a
word
,
doe
wee
want
any
grace
of
God
,
or
any
blessing
of
God
?
let
vs
haue
recourse
vnto
the
congregations
of
the
Saints
,
and
there
we
shal
meet
the
Lord
himselfe
,
who
will
bee
ready
to
supply
our
necessities
whatsoeuer
they
bee
,
and
to
grant
vs
aboue
that
that
wee
can
aske
or
thinke
.
And
as
for
our
owne
priuate
cases
,
so
for
the
publike
state
of
the
Church
&
Commonwealth
;
if
we
would
haue
the
pestilence
or
famine
,
or
any
other
iudgement
remoued
,
the
way
to
procure
this
is
,
to
repaire
thither
,
where
wee
shall
meet
with
many
of
the
faithfull
,
that
will
bee
readie
to
ioyne
with
vs
in
prayer
,
and
to
wrestle
with
the
Lord
by
feruent
and
earnest
supplications
for
the
remouing
of
his
deserued
strokes
.
And
this
should
much
eucourage
vs
,
&
adde
life
vnto
our
praiers
,
as
often
as
we
haue
occasion
to
aske
any
thing
in
publike
,
that
God
will
vouchsafe
vnto
vs
his
gratious
presence
,
and
they
shew
by
good
effects
that
he
is
in
the
generation
of
the
righteous
.
Vers.
6.
Ye
haue
made
a
mocke
of
the
counsell
of
the
poore
]
In
that
the
holy
Prophet
doth
lay
this
vnto
wicked
mens
charge
,
as
a
hainous
crime
,
and
as
the
cause
of
his
strokes
that
were
to
bee
inflicted
vpon
them
,
this
doctrine
offereth
it selfe
for
our
learning
,
Doct.
3
that
Iesting
and
scoffing
at
Gods
children
,
Mockers
are
grieuous
persecutors
.
Heb.
11.
is
a
grieuous
kinde
of
persecution
,
and
such
as
the
Lord
take
speciall
notice
of
.
In
which
regard
the
Apostle
,
Heb.
11.36
.
speaking
of
the
wonderfull
great
trials
which
sundry
of
the
Saints
did
by
faith
vndergoe
,
reckoneth
vp
this
as
none
of
the
least
of
them
,
that
they
had
been
tried
by
mockings
.
In
like
sort
when
the
holy
Ghost
yeeldeth
a
reason
of
the
vtter
ouerthrow
of
the
kingdome
of
Iudah
,
and
of
their
long
and
wofull
captiuity
,
he
setteth
downe
this
to
bee
one
of
the
principall
causes
thereof
,
2.
Chro
36.26
.
viz.
That
they
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
vntill
the
wrath
of
the
Lord
arose
against
his
people
,
and
till
there
was
no
remedy
.
This
kind
of
persecution
Ismael
vsed
against
Isaac
(
as
the
Apostle
witnesseth
)
for
which
hee
was
cast
out
of
the
Church
of
God
.
Gal.
4.29
.
Gen.
21.9
.
And
this
was
one
of
the
meritorious
sufferings
of
our
Lord
Iesus
Christ
,
Mat.
26.
&
.
27.
Psal.
22.
that
they
spit
vpon
him
,
and
nodded
their
heads
at
him
,
and
vsed
taunting
and
disgracefull
speeches
vnto
him
,
and
put
as
it
were
a
fooles
coate
vpon
him
to
disguise
him
,
and
called
him
in
mockage
,
the
King
of
the
Iewes
,
&c.
This
I
say
was
not
the
least
part
of
his
bitter
passion
,
through
which
he
purchased
eternall
saluation
for
all
his
elect
,
namely
,
that
hee
endured
much
contempt
and
reproch
both
in
the
course
of
his
life
,
and
at
the
time
of
his
death
.
Now
the
reason
why
Satan
maketh
choice
of
this
weapon
aboue
others
,
therewith
to
fight
against
Gods
seruants
,
is
First
,
Reasons
.
because
mans
nature
is
subiect
greatly
to
abhorre
contempt
,
and
therefore
cannot
easily
endure
to
bee
vilified
and
disgraced
by
scoffing
and
reproachfull
speeches
and
gestures
.
Secondly
,
Note
.
the
diuell
knoweth
that
hee
can
get
many
souldiers
to
be
employed
this
way
.
Euery
limme
of
his
cannot
imprison
,
nor
spoile
Christians
of
their
goods
,
or
of
their
liues
:
but
there
are
few
or
none
but
they
can
frame
scoffes
and
iests
against
the
members
of
Christ
Iesus
.
Euery
boy
can
quickly
grow
skilfull
at
this
,
as
we
see
in
Ismael
,
2
King
.
2.
and
in
the
two
and
fortie
children
that
were
torne
in
peeces
of
two
beares
for
their
mocking
of
the
Prophet
Elisha
:
the
very
scumme
of
the
people
,
the
vagabonds
and
rogues
that
run
vp
and
downe
the
country
can
doe
their
master
the
diuel
good
seruice
this
way
:
those
that
were
the
children
of
fooles
,
and
the
children
of
villaines
,
Iob.
30.8.9
.
(
as
Iob
speaketh
)
who
were
more
vile
then
the
earth
it selfe
,
could
make
Iob
their
song
and
their
talke
:
Psal.
69.12
.
Psal.
35.
and
in
like
sort
did
the
drunkards
and
pot
companions
deale
with
Dauid
;
and
the
theefe
vpon
the
crosse
with
our
Sauiour
,
Mat.
27.44
.
euen
at
that
time
when
the
fierce
wrath
of
God
was
manifested
vpon
his
body
hanging
on
the
crosse
,
for
that
hee
had
been
a
notorious
and
hainous
malefactor
.
First
,
Vse
1
this
doctrine
must
teach
vs
to
beware
of
deriding
and
taunting
at
good
men
for
taking
of
good
waies
,
lest
by
so
doing
we
become
persecutors
,
and
bee
proceeded
against
as
enemies
vnto
God
and
his
people
.
It
is
not
so
safe
for
vs
,
as
many
take
it
to
be
,
to
exercise
our selues
in
such
kind
of
scoffing
:
he
is
commonly
held
to
be
a
sillie
fellow
,
that
cannot
gird
at
a
Minister
,
and
at
such
as
vsually
resort
vnto
Sermons
.
But
let
vs
take
heed
of
such
nipping
and
biting
speeches
as
tend
to
the
defaming
of
any
of
Gods
seruants
or
seruices
;
lest
we
be
cast
out
from
hauing
any
communion
and
fellowship
with
God
,
as
scoffing
Ismael
was
,
and
be
exposed
to
such
plagues
and
punishments
as
the
wicked
Iewes
were
,
who
mocked
the
messengers
of
God
,
and
reuiled
our
blessed
Sauiour
in
such
an
opprobrious
and
disgracefull
manner
,
as
the
Scriptures
doe
record
.
Secondly
,
Vse
2
for
as
much
as
contemptuous
and
reprochfull
scoffes
and
girds
are
such
weapons
as
Satan
putteth
into
the
hands
of
his
instruments
,
let
vs
prepare
for
them
,
and
arme
our selues
against
them
.
Christs
Disciples
must
not
looke
to
be
aboue
their
Master
:
if
wicked
sinners
reuiled
and
derided
him
,
wee
must
not
imagine
to
escape
their
virulent
and
venemous
tongues
:
and
therefore
the
Apostle
exhorteth
vs
,
Heb.
13.12.13
.
that
seeing
he
hath
borne
our
reproch
,
wee
should
beare
his
,
and
for
the
ioy
that
is
laid
before
vs
,
Heb.
12.2
.
endure
the
crosse
,
and
despise
the
shame
,
and
so
at
length
wee
shall
receiue
the
crowne
of
glory
,
which
is
prepared
for
all
those
that
in
patience
doe
waite
for
his
glorious
appearing
.
Now
that
wee
may
bee
better
inabled
to
beare
these
taunts
and
reproches
,
How
we
may
be
inabled
to
beare
contempt
.
1.
Labour
against
pride
.
let
vs
take
this
direction
following
.
1.
First
,
labour
against
that
inbred
pride
that
is
naturally
in
euery
one
of
our
hearts
,
which
maketh
vs
vtterly
vnable
to
vndergoe
disgrace
:
therfore
was
it
,
that
though
many
of
the
chiefe
rulers
of
the
Iewes
beleeued
in
Christ
,
yet
they
durst
not
confesse
him
,
because
of
the
Pharisies
,
who
would
haue
excommunicated
them
,
and
disgraced
them
to
the
vttermost
:
and
the
reason
is
rendred
in
that
place
,
viz.
That
they
loued
the
praise
of
men
,
Ioh.
12.43
.
more
then
the
praise
of
God
:
they
stood
vpon
their
carnall
credit
and
reputation
among
their
neighbors
and
countrimen
,
more
then
vpon
that
true
credit
and
estimation
which
they
might
haue
had
with
the
Lord
and
his
children
;
and
therefore
was
it
that
they
were
so
loth
to
expose
themselues
for
Christ
his
sake
vnto
the
shame
of
the
world
whereas
if
they
had
had
humble
and
lowly
hearts
,
they
would
haue
denied
themselues
in
their
estimation
among
men
,
and
haue
taken
vp
the
reproach
of
Christ
as
an
honourable
crowne
:
let
this
therefore
bee
our
first
worke
to
labour
against
the
hautinesse
of
our
fleshly
hearts
.
Secondly
,
Consider
what
scoffers
are
.
to
the
intent
that
wee
may
more
patiently
endure
to
be
vilified
and
disgraced
,
let
vs
consider
what
manner
of
men
scoffers
bee
,
viz.
the
most
abiect
,
vile
,
and
contemptible
persons
that
are
,
as
we
may
see
in
those
before
mentioned
,
who
in
this
sort
pursued
Iob
and
Dauid
,
and
our
blessed
Sauiour
.
Oh
but
(
will
some
say
)
they
are
men
of
great
wealth
,
of
great
place
,
of
great
parentage
,
Obiect
.
of
great
wit
and
learning
,
that
do
mocke
vs
,
and
gird
at
vs
for
our
religion
,
and
for
our
profession
.
Grant
that
they
be
great
men
in
all
the
former
respects
,
Answ.
yet
if
they
bee
wicked
and
vngodly
,
the
holy
Ghost
accounteth
them
vile
and
contemptible
men
:
and
so
should
wee
esteeme
of
them
,
though
they
be
as
mighty
as
Zenacherib
was
;
for
when
he
sent
a
disdainfull
and
scornefull
message
vnto
Hezekiah
,
and
the
rest
of
Gods
people
,
hee
was
indeed
ignominious
,
because
he
was
impious
and
blasphemous
:
he
was
vile
in
Gods
sight
,
and
hee
made
him
appeare
vile
both
before
men
and
Angels
,
Isa.
37.22
.
according
to
that
of
Isaiah
,
The
virgin
daughter
of
Sion
hath
despised
thee
and
laughed
thee
to
scorne
.
Thirdly
,
let
vs
consider
,
as
what
they
are
for
the
present
,
so
what
they
shall
be
hereafter
:
and
that
the
same
Prophet
Isaiah
sheweth
,
saying
,
Feare
yee
not
for
the
reproch
of
men
,
Isa.
517.8
.
neither
he
yee
afraid
of
their
rebukes
.
For
the
moath
shall
eate
them
vp
like
a
garment
,
and
the
worme
shall
eate
them
like
wood
.
But
(
wil
some
man
say
)
what
great
matter
is
this
?
Obiect
.
1
shall
not
the
wormes
consume
the
good
as
wel
as
the
bad
?
Yes
surely
,
Answ.
that
cannot
bee
denied
:
and
yet
there
is
an
euident
difference
betweene
the
wicked
and
the
godly
,
Note
.
euen
in
this
respect
:
for
though
righteous
mens
bodies
become
wormes
meate
,
yet
it
is
not
in
any
displeasure
from
the
Lord
,
nor
for
any
hurt
vnto
them
,
for
they
are
still
pretious
in
his
eyes
,
as
their
soules
are
,
which
euen
then
enioy
celestiall
happinesse
;
and
besides
euen
those
bodies
of
theirs
shall
be
restored
,
and
bee
made
euerlastingly
glorious
together
with
their
soules
:
all
which
things
are
farre
otherwise
with
such
sinfull
persons
as
delight
themselues
in
scoffing
and
deriding
of
the
Saints
of
God
:
their
bodies
are
at
best
when
they
are
deuoured
by
wormes
:
they
can
neuer
expect
better
,
but
that
which
is
farre
worse
shall
surely
come
vnto
them
.
Fourthly
,
that
we
may
be
inabled
in
conscience
to
swallow
vp
such
reproaches
as
are
cast
vpon
vs
,
Meditate
on
the
reward
.
let
vs
seriously
meditate
on
the
reward
which
is
promised
vnto
them
that
can
so
doe
.
Mat.
5.11.12
.
Blessed
are
you
(
saith
our
Sauiour
)
when
men
reuile
you
,
and
persecute
you
,
and
speake
all
manner
of
euill
against
you
for
my
names
sake
falsely
.
Reioyce
and
bee
glad
,
for
great
is
your
reward
in
heauen
.
And
againe
,
1.
Pet.
4.14
.
the
Apostle
Peter
saith
,
If
yee
bee
railed
vpon
for
the
name
of
Christ
,
blessed
are
ye
;
for
the
spirit
of
glory
,
and
of
God
resteth
vpon
you
.
This
made
Moses
to
esteeme
the
rebuke
of
Christ
greater
riches
then
the
treasures
of
Egypt
:
for
(
saith
the
holy
Ghost
)
hee
had
respect
vnto
the
recompence
of
the
reward
.
Heb.
11.26
.
Therefore
when
wee
finde
our
hearts
beginning
to
bee
dismaied
at
the
bitter
taunts
and
iests
of
prophane
scoffers
,
let
vs
animate
our selues
vnto
patience
with
these
or
the
like
considerations
;
why
should
I
bee
discouraged
at
these
things
?
sinfull
men
seeke
to
vilifie
and
disgrace
mee
;
but
doth
God
thinke
euer
the
worse
of
me
?
I
am
base
and
contemptible
in
their
eyes
,
but
doe
the
Angels
of
God
,
or
any
of
his
Saints
,
conceiue
any
whit
more
hardly
of
mee
in
that
regard
?
Nay
,
doth
not
the
Lord
himselfe
,
and
such
as
haue
his
image
most
liuely
shining
forth
in
them
,
esteeme
me
so
much
more
honourable
,
by
how
much
they
labour
to
make
me
more
vile
and
abiect
in
regard
of
my
well
doing
?
Why
then
should
I
faint
vnder
the
burthen
of
reproch
,
wherewith
they
doe
still
load
me
?
especially
seeing
that
this
momentanie
disgrace
which
I
sustain
for
Christ
his
cause
,
shall
bring
vnto
me
an
eternal
and
inualuable
weight
of
glory
.
Of
the
poore
]
From
which
words
note
this
Doctrine
,
Doct.
4
The
godly
vsually
afflicted
that
the
estate
of
Gods
people
is
commonly
a
poore
and
afflicted
estate
.
Therefore
in
the
originall
the
word
[
poore
]
is
not
vsed
in
the
Plurall
number
,
but
in
the
Singular
,
and
carries
this
sense
[
ye
haue
made
a
mocke
of
the
counsell
of
that
poore
one
]
implying
thereby
,
what
is
the
common
case
of
al
,
namely
,
to
bee
full
of
calamities
and
distresses
,
through
many
tribulations
to
enter
into
the
kingdome
of
God
,
Act.
14.22
.
Rom.
8.
and
to
be
conformable
vnto
their
head
Christ
in
afflictions
and
sufferings
.
And
this
the
Lord
in
his
wise
prouidence
will
haue
to
be
so
for
these
reasons
:
First
,
Reasons
.
that
thereby
the
flesh
might
bee
discountenanced
,
and
haue
no
cause
to
reioyce
before
him
.
1.
Cor.
2.
Secondly
,
that
men
might
embrace
religion
for
it selfe
,
and
in
conscience
vnto
God
,
not
in
any
outward
respects
.
Whereas
if
most
of
those
that
are
Christians
,
were
of
great
place
,
many
would
make
a
shew
of
being
religious
,
Note
.
that
they
might
thereby
grow
to
aduancement
in
the
world
,
and
so
seeke
earthly
things
in
spirituall
exercises
.
Thirdly
,
that
his
children
might
grow
in
nearer
acquaintance
with
him
,
who
otherwise
would
be
strangers
vnto
their
owne
father
:
Hos.
5.15
.
In
their
affliction
(
saith
God
.
)
they
will
seeke
me
diligently
.
Before
that
time
they
would
rather
sue
vnto
any
then
vnto
the
Lord
:
therefore
was
hee
driuen
to
break
them
with
one
breaking
vpon
another
,
that
so
hauing
no
other
refuge
to
betake
themselues
vnto
,
they
might
haue
recourse
vnto
him
.
This
is
cleare
in
the
example
of
Manasse
,
who
being
in
bonds
and
in
irons
,
humbled
his
soule
before
the
Lord
,
and
praied
vnto
him
for
fauour
,
and
mercy
,
and
found
it
at
his
hands
:
whereas
before
such
time
as
hee
was
pressed
downe
with
grieuous
misery
,
hee
obstinately
refused
to
hearken
vnto
the
Lord
,
and
to
his
messengers
,
and
was
so
far
from
calling
vpon
his
name
,
that
hee
dishonoured
it
by
al
manner
of
abominations
,
2.
Chron.
33.2
.
which
he
committed
with
an
high
hand
,
euen
to
anger
the
Lord
.
Fourthly
,
God
would
haue
his
people
often
to
taste
of
aduersities
,
&
troubles
,
that
so
they
might
learne
to
trust
in
him
,
whereas
otherwise
they
would
make
the
arme
of
flesh
to
bee
their
stay
and
confidence
.
This
the
Lord
himselfe
auoucheth
in
the
prophecie
of
Zephanie
,
saying
,
Zeph.
3.12
.
I
will
leaue
in
the
middest
of
thee
an
humble
,
and
poore
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
This
point
maketh
for
the
confutation
of
an
errour
which
withholdeth
diuers
from
the
profession
of
the
Gospell
:
Is
this
the
word
of
God
?
Vse
.
is
this
your
holy
ministery
(
say
they
)
and
are
these
your
good
men
that
doe
embrace
the
same
?
a
companie
of
simple
base
fellowes
,
of
poore
Artificers
,
and
the
like
?
who
can
imagine
this
to
bee
the
truth
,
which
such
kinde
of
men
as
these
doe
giue
credence
vnto
?
How
many
Gentlemen
,
or
Noblemen
,
or
men
of
learning
and
policie
are
of
their
minds
?
and
for
those
that
are
,
haue
they
not
manifold
afflictions
in
their
hearts
,
or
vpon
their
bodies
and
estates
?
This
is
iust
the
cauill
of
the
Pharisies
against
the
doctrine
of
our
Sauiour
:
Neuer
spake
man
like
this
man
(
say
the
officers
that
were
sent
to
take
him
,
Ioh.
7.46.47
.
but
did
not
:
)
Then
answered
the
Pharisies
,
Are
yee
also
deceiued
?
Doth
any
of
the
Rulers
,
or
of
the
Pharisies
beleeue
in
him
?
but
this
people
which
know
not
the
law
,
are
accursed
.
Therfore
let
not
vs
bee
deceiued
by
such
vaine
words
of
men
,
that
iudge
not
righteous
iudgement
,
but
according
as
their
owne
fleshly
wisedome
directeth
them
,
but
let
vs
rather
build
vpon
the
words
of
him
that
is
the
true
witnesse
,
who
as
he
receiued
a
commission
to
preach
vnto
the
poore
,
Luk.
4.
so
hee
did
accordingly
performe
it
,
and
found
good
successe
thereupon
,
and
therefore
biddeth
Iohns
disciples
to
tell
him
,
Luk.
7.22
.
that
the
poore
receiued
the
Gospell
.
They
were
the
profitable
and
fruitful
hearers
of
Christ
,
who
by
reason
of
some
outward
calamities
and
distresses
or
other
,
were
humbled
and
abased
in
their
owne
eyes
,
and
had
the
pride
and
stubbornnesse
of
the
flesh
somewhat
mastered
and
taken
downe
.
Secondly
,
here
is
matter
of
reioycing
for
Gods
seruants
,
that
are
in
pouerty
and
distresse
any
manner
of
way
:
it
is
the
common
condition
of
the
members
of
Christ
,
and
therefore
they
must
not
from
thence
draw
any
hard
conclusions
against
themselues
.
It
is
the
very
high
way
vnto
heauen
,
which
hath
beene
troden
by
Christ
and
all
his
Saints
,
to
passe
through
manifold
troubles
and
grieuances
,
manifold
straits
and
extremities
,
and
at
length
to
attaine
vnto
that
rest
which
is
prepared
for
vs
in
the
kingdome
of
God
.
2.
Thes.
1.7
.
If
any
by
reason
of
their
necessities
and
miseries
had
euer
missed
of
the
crowne
of
life
,
wee
had
some
cause
to
feare
our selues
in
that
regard
:
but
sithence
none
euer
did
so
,
but
rather
haue
reaped
benefit
by
their
afflictions
,
then
taken
any
hurt
thereby
,
wee
should
be
of
good
comfort
;
and
be
so
farre
from
fainting
in
our
trials
,
that
wee
should
reioyce
in
the
same
,
making
full
account
,
that
then
Gods
owne
hand
will
most
manifestly
appeare
for
our
preseruation
,
and
consolation
,
when
humane
helpes
doe
most
of
all
faile
vs
:
neither
indeed
could
it
bee
so
clearely
discerned
that
hee
is
the
vpholder
of
his
Church
,
if
it
had
wealth
,
and
power
,
and
outward
props
and
pillars
to
beare
vp
the
same
.
Yee
haue
made
a
mocke
of
the
counsell
of
the
poore
:
and
why
?
because
the
Lord
is
his
trust
:
This
is
the
very
true
cause
,
Doct.
5
whatsoeuer
other
pretences
there
be
.
Whence
obserue
this
Doctrine
,
Wicked
men
haue
a
quarrel
against
godlinesse
.
that
true
godlinesse
is
that
which
breeds
the
quarrell
betweene
Gods
children
and
the
wicked
.
Vngodly
men
may
say
what
they
list
,
as
namely
,
that
they
hate
and
dislike
them
for
that
they
are
proud
and
sawcie
in
medling
with
their
betters
:
for
that
they
are
so
scornfull
&
disdainful
towards
their
neighbours
:
for
that
they
are
malecontent
,
and
turbulent
,
and
I
know
not
what
:
but
the
true
reason
is
yeelded
by
the
Lord
in
this
place
,
to
wit
,
because
they
make
him
their
stay
and
their
confidence
,
and
will
not
depend
vpon
lying
vanities
,
as
the
men
of
the
world
doe
.
And
the
like
reason
is
giuen
by
the
Apostle
Peter
,
who
speaking
of
vnregenerate
men
,
saith
,
that
it
seemeth
strange
to
them
,
1.
Pet.
4.4
.
that
the
godly
runne
not
with
them
to
the
same
excesse
of
riot
:
and
therefore
(
saith
hee
)
speake
they
euill
of
you
.
Note
.
The
cause
why
they
traduce
and
defame
them
,
is
not
because
they
are
euill
,
but
because
they
will
not
be
as
bad
as
themselues
:
not
because
they
haue
committed
great
faults
,
but
because
they
will
not
commit
them
.
And
this
wee
may
obserue
in
our
owne
experience
,
that
the
most
holy
exercises
are
most
offensiue
vnto
carnall
persons
:
and
that
they
exclaime
against
many
things
,
as
if
they
were
hainous
crimes
,
which
God
hath
commanded
as
necessarie
duties
:
to
wit
,
fasting
and
prayer
,
and
hearing
of
the
word
,
and
such
like
,
which
as
occasion
serueth
,
must
of
necessity
bee
performed
:
these
are
the
holy
men
(
say
they
)
that
must
needs
bee
more
forward
then
all
their
neighbours
:
that
will
not
allow
of
good
fellowship
,
and
of
merrie
meetings
,
but
are
altogether
for
praying
,
and
for
preaching
,
&c.
when
others
are
sporting
and
dancing
,
and
recreating
themselues
:
I
warrant
you
they
are
but
meere
hypocrites
and
dissemblers
:
their
harts
are
as
bad
as
the
worst
,
and
none
are
more
disloyall
subiects
to
their
Prince
then
such
are
.
These
are
hard
charges
,
yet
such
as
befell
Christ
Iesus
himselfe
,
who
among
many
other
false
imputations
was
esteemed
an
enemy
to
Caesar
.
But
whence
proceed
all
these
hard
surmises
and
censures
?
Surely
from
this
,
that
Gods
children
do
endeauour
from
a
true
and
faithfull
hart
to
serue
and
please
the
Lord
in
all
things
,
and
doe
refuse
to
walke
with
the
multitude
in
the
broade
way
that
leades
vnto
destruction
.
Here
is
the
matter
whereupon
all
their
malice
doth
worke
:
and
this
ariseth
,
First
,
from
the
diuell
himselfe
,
Reasons
.
1
who
is
an
vtter
aduersary
vnto
mans
saluation
,
and
vnto
Gods
glory
,
and
therefore
makes
warre
against
the
seed
of
the
Church
,
Reuel.
12.17
.
which
keepe
the
commandements
of
God
,
and
haue
the
testimonie
of
Iesus
Christ
.
Secondly
,
from
that
hellish
corruption
that
is
in
mans
nature
,
which
though
there
were
no
diuell
,
would
minister
vnto
them
sufficient
malice
,
whereby
they
should
bee
stirred
vp
to
carrie
a
grudge
against
the
image
of
God
wheresoeuer
it
is
,
yea
though
it
bee
in
those
that
in
the
bounds
of
nature
are
most
neerely
linked
vnto
them
;
as
we
see
in
Cain
,
who
hated
and
murthered
his
brother
Abel
:
and
why
?
because
his
owne
workes
were
euill
,
1.
Ioh.
3.12
.
and
his
brothers
good
.
Therefore
let
Gods
seruants
neuer
looke
to
please
the
world
by
well
doing
,
Vse
1
but
make
full
reckoning
that
they
shall
much
displease
them
.
Obiect
.
Oh
but
it
is
your
owne
precisenesse
(
will
some
say
)
that
causeth
you
to
be
so
much
maligned
and
disliked
.
Nay
,
Answ.
it
is
the
worlds
wickednesse
,
not
our
strictnes
;
otherwise
what
caused
the
Prophets
of
God
,
the
Son
of
God
himselfe
,
and
his
holy
Apostles
to
bee
so
much
hated
and
wronged
by
vngodly
men
?
They
dare
not
say
it
was
their
indiscretion
and
nisenesse
,
or
any
the
like
failing
on
their
part
,
but
in
truth
the
malice
of
the
wicked
,
which
is
the
very
cause
why
euen
in
these
our
daies
,
Gods
people
finde
hard
measure
from
prophane
persons
.
Secondly
,
let
this
teach
vs
not
to
bee
discouraged
,
albeit
wicked
sinners
thinke
and
speake
the
worst
of
vs
:
our
goodnes
,
not
our
badnesse
is
the
occasion
thereof
,
and
therefore
we
should
bee
so
farre
from
conceiuing
the
worse
of
our selues
,
or
of
our
workes
,
meerely
in
this
respect
that
they
go
about
to
depraue
and
vilifie
both
vs
and
them
,
that
we
should
haue
a
better
opinion
,
both
of
our
owne
persons
and
actions
,
as
hoping
,
that
the
Lord
doth
graciously
accept
of
the
one
and
of
the
other
,
because
the
vilest
sinners
doe
most
of
all
dislike
them
,
and
seeke
by
all
meanes
to
fasten
infamie
and
disgrace
vpon
them
.
Doe
we
then
trust
in
God
,
and
doe
sinfull
persons
deride
our
simplicity
in
that
behalfe
,
and
tell
vs
that
we
shall
bee
ouerthrowne
,
and
neuer
be
long
able
to
hold
vp
our
heads
?
let
vs
rest
on
the
Lord
stil
,
and
neuer
be
dismaied
at
their
mischieuous
and
malicious
speeches
,
and
attempts
against
vs
,
knowing
and
assuring
our
soules
that
they
that
trust
in
the
Lord
shall
bee
as
mount
Sion
,
Psal.
125.1
.
that
cannot
bee
remoued
,
but
standeth
fast
for
euer
.
FINIS
.
THE
FOVRTH
SERMON
.
ISAIAH
,
30.
Vers.
6.7
.
Vers.
6.
The
burthen
of
the
beasts
of
the
South
,
in
a
land
of
trouble
and
anguish
,
from
whence
shall
come
the
old
and
young
Lion
,
the
Viper
,
and
the
fierie
flying
Serpent
,
against
them
that
shall
beare
their
riches
vpon
the
shoulders
of
the
Colts
,
and
their
treasures
vpon
the
bunches
of
the
Camels
,
to
a
people
that
cannot
profit
.
7.
For
the
Egyptians
are
vanity
,
and
they
shall
helpe
in
vaine
:
therefore
haue
I
cryed
vnto
her
,
their
helpe
is
to
sit
still
.
IN
these
words
is
set
downe
a
sharpe
reproofe
of
the
vnbeleeuing
Iewes
,
with
whom
the
Prophet
Isaiah
had
to
deale
:
wherein
wee
may
note
two
principall
things
.
-
1.
First
,
the
danger
that
would
ensue
vpon
the
following
of
their
owne
counsell
.
-
2.
Secondly
,
the
profit
that
they
should
reape
by
following
of
his
.
Concerning
the
former
of
these
he
telleth
them
,
that
wheras
they
rested
vpon
Egypt
for
helpe
and
aide
in
a
time
of
warre
,
and
for
that
end
did
send
vnto
them
the
beasts
of
the
South
,
that
is
,
Camels
and
Asses
laden
with
riches
,
and
treasures
,
they
should
not
only
sustaine
the
losse
of
their
money
,
be
vtterly
disappointed
of
their
expected
aide
,
but
also
finde
great
hurt
from
them
:
they
should
proue
by
their
owne
experience
,
not
onely
that
The
Egyptians
were
vanity
,
and
a
people
that
could
not
profit
nor
helpe
them
,
but
withall
,
that
they
were
Lions
,
and
Vipers
,
and
fiery
flying
Serpents
;
that
is
,
furnished
and
armed
with
all
ability
and
willingnes
,
to
wrong
and
oppresse
them
,
to
vexe
and
torment
them
,
to
spoyle
them
,
and
prey
vpon
them
,
and
to
do
them
al
the
mischiefe
that
possibly
they
could
:
as
they
had
in
the
times
of
old
found
Egypt
to
be
a
land
of
trouble
,
and
anguish
,
so
doth
the
Prophet
threaten
that
they
shall
finde
it
still
.
This
was
the
danger
of
following
their
owne
counsell
,
v.
6.7
.
Now
the
benefit
of
following
Gods
aduise
is
shewed
in
the
latter
end
of
the
seuenth
verse
:
their
strength
is
to
sit
still
:
as
if
hee
should
haue
told
them
:
you
are
very
desirous
to
be
fortified
against
your
enemies
,
and
much
adoe
you
make
to
get
men
and
munition
to
defend
you
:
but
if
you
will
hearken
vnto
me
,
I
will
shew
you
an
easier
and
a
safer
way
;
and
that
is
,
to
cast
off
all
distrustfull
feares
and
cares
;
to
spare
your
money
and
your
paines
,
to
sit
quiet
and
still
at
home
in
your
s●uerall
places
and
callings
;
and
so
e●pect
the
saluation
of
God
(
as
Moses
exhorteth
the
Israelites
.
Exod.
14.13
.
For
though
this
be
not
expressed
,
yet
it
is
necessarily
implyed
,
as
is
plaine
in
the
verses
following
,
and
then
you
shall
finde
,
that
albeit
the
Egyptians
bee
flesh
,
yet
God
is
a
spirit
;
and
and
albeit
they
bee
weake
,
and
as
it
were
vanity
it selfe
,
yet
the
Lord
is
strong
,
and
will
communicate
his
strength
vnto
you
,
both
for
your
protection
,
and
your
aduersaries
subuersion
.
And
thus
much
briefly
for
the
generall
drift
of
these
words
.
Vers.
6.
First
,
Doct.
1
from
this
,
that
these
vnbeleeuing
Iewes
,
We
are
most
prone
vnto
cuill
.
that
were
very
couetous
and
miserable
in
matters
that
did
concerne
the
worship
of
God
,
or
the
reliefe
of
his
seruants
,
are
now
so
franke
and
liberall
in
sending
of
their
riches
and
treasures
into
Egypt
for
the
procuring
of
helpe
from
them
,
which
was
a
course
altogether
vnwarrantable
,
as
is
euident
in
this
chapter
:
hence
this
doctrine
may
be
collected
,
that
our
sinfull
nature
is
neuer
so
forward
vnto
any
thing
,
as
vnto
that
which
is
meerely
sinfull
,
and
vtterly
vnlawfull
.
See
this
point
(
Doct
,
4.
in
the
6.
Sermons
.
)
In
a
land
of
trouble
and
anguish
,
The
3.
point
following
were
of
purpose
briefly
handled
.
&c.
]
This
is
to
be
vnderstood
of
Egypt
,
where
the
people
of
Israell
had
endured
the
wofullest
affliction
that
euer
they
felt
in
any
place
:
yet
in
their
miserie
whither
doe
they
go
?
euen
to
this
land
of
molestation
and
vexation
:
where
the
persons
inhabiting
are
compared
vnto
Lions
,
for
that
they
were
strong
,
and
rauenous
,
and
cruell
:
and
to
the
most
noysome
Serpents
,
because
their
stinging
was
fiery
and
deadly
,
and
vncurable
.
Now
in
that
this
people
hauing
vnholy
and
vnfaithfull
hearts
,
did
chuse
rather
to
sue
vnto
these
Egyptians
for
protection
,
then
vnto
the
Lord
.
The
point
hence
to
be
noted
is
this
,
that
An
ill
conscience
in
the
time
of
misery
,
Doct.
2
will
rather
seeke
vnto
any
then
vnto
God
.
An
ill
conscience
shu●s
Gods
presence
.
The
Egvptians
were
enemies
,
yea
vowed
enemies
vnto
the
Israelites
,
insomuch
that
when
they
were
deliuered
thence
,
they
had
a
charge
neuer
to
haue
any
more
dealing
with
them
:
yet
wee
see
here
they
will
to
Egypt
for
helpe
:
but
intreaty
will
not
serue
the
turne
;
the
Egyptians
will
doe
nothing
vnlesse
they
be
hired
:
why
they
shall
be
well
paid
for
their
labour
;
and
if
they
will
not
take
their
word
,
they
shal
haue
their
wages
before
they
haue
done
their
worke
;
Camels
and
Asses
shall
bee
sent
vnto
them
,
with
great
plenty
of
gold
and
siluer
.
Thus
we
see
how
false-hearted
hypocrites
will
rather
be
at
great
charges
and
paines
to
get
succour
from
their
deadliest
foes
,
then
sue
vnto
the
liuing
God
for
it
,
though
they
might
obtaine
it
for
the
very
seeking
.
So
Iudas
being
in
grieuous
horrour
and
terrour
of
conscience
,
betooke
himselfe
vnto
the
Priests
,
whom
hee
knew
to
be
proud
hypocrites
,
vtterly
vnable
to
ease
and
relieue
a
distressed
soule
,
rather
then
vnto
Christ
Iesus
,
who
is
a
mercifull
and
a
faithfull
high
Priest
,
able
and
ready
to
pity
and
helpe
euery
one
that
comes
vnto
him
with
an
humble
and
broken
hart
.
The
like
may
be
obserued
in
Ahaz
,
that
wicked
King
of
Iudah
,
who
notwithstanding
that
he
had
protection
freely
offered
vnto
him
from
the
Lord
together
with
a
signe
,
such
as
hee
himselfe
should
chuse
,
for
his
confirmation
in
that
behalfe
,
yet
refused
to
be
beholding
vnto
the
Lord
,
and
to
put
himselfe
into
his
hands
,
Isa.
7.12
.
and
would
needs
hire
the
King
of
Ashur
with
his
armie
,
for
his
defence
and
safeguard
,
who
did
exercise
great
crueltie
against
him
and
his
people
.
Now
the
reason
why
sinfull
persons
are
so
vnwilling
to
flie
vnto
the
Lord
in
their
extremities
,
is
,
Because
there
is
a
quarrell
betwixt
God
and
them
.
There
is
no
agreement
betweene
light
and
darkenesse
;
Exod.
20.
Psal.
11.5
.
they
hate
him
,
and
hee
abhorres
them
:
and
therefore
they
shunne
his
presence
as
much
as
may
be
.
Againe
,
vnbeleeuers
doubt
of
his
power
,
whether
that
bee
sufficient
to
defend
,
or
to
deliuer
them
;
or
if
not
of
his
power
,
yet
of
his
mercy
,
as
they
haue
good
reason
,
being
out
of
Christ
:
hence
is
it
that
hypocrites
and
sinners
cry
out
in
their
●●are
and
horrour
,
Who
among
vs
shall
dwell
with
deuouring
fire
?
Isa.
33.14
.
Who
among
vs
shall
dwell
with
euerlasting
burnings
?
This
teacheth
vs
first
of
all
,
Vse
1
what
to
thinke
of
those
that
in
their
distresses
,
doe
make
flesh
their
arme
,
and
withdraw
their
hearts
and
hopes
from
Almighty
God
,
vsing
sinfull
shifts
,
and
vnlawfull
courses
,
for
the
relieuing
&
easing
of
themselues
,
or
such
as
are
neare
vnto
them
,
and
seeking
vnto
Witches
and
Coniurers
,
in
very
deed
to
the
diuel
himselfe
for
helpe
,
rather
then
vnto
Almighty
God
:
that
whereas
in
extraordinary
crosses
they
should
vse
extraordinary
good
meanes
,
of
fasting
and
prayer
,
and
humbling
of
themselues
,
they
vse
extraordinary
ill
meanes
,
and
so
prouoke
the
Lord
to
inflict
more
grieuous
plagues
vpon
them
:
these
shew
themselues
to
bee
impious
persons
,
and
men
of
very
ill
consciences
;
so
should
wee
esteeme
of
them
,
and
so
ought
they
to
thinke
of
themselues
,
in
that
they
forsake
the
Lord
,
who
is
the
fountaine
of
all
helpe
and
comfort
,
and
sue
vnto
his
vtter
enemie
by
vsing
diuellish
and
abominable
practises
.
Secondly
,
if
wee
would
haue
a
contrary
testimony
vnto
our selues
,
and
among
Gods
people
,
to
wit
,
that
wee
are
men
of
sincere
and
vpright
hearts
,
because
we
seeke
vnto
the
Lord
in
our
miseries
,
and
that
in
a
religious
and
holy
manner
,
then
let
vs
labour
for
good
consciences
in
the
time
of
our
prosperity
,
and
for
faith
in
the
promises
of
God
,
and
then
wee
shall
not
bee
driuen
to
those
wretched
and
chargeable
helpes
,
which
carnall
men
rely
vpon
;
but
we
shall
be
able
to
runne
vnto
God
,
who
will
relieue
vs
freely
,
and
speedily
.
Wee
neede
not
bee
such
drudges
as
these
Iewes
were
,
to
toyle
and
trouble
our selues
in
getting
of
money
,
and
then
to
take
a
long
and
tedious
iourney
to
obtaine
the
fauour
of
our
aduersaries
,
but
hauing
true
and
faithfull
hearts
,
wee
may
make
a
better
shift
with
a
few
words
,
Hos.
14.
then
these
hypocrites
did
with
all
their
Camels
and
Asses
,
and
with
all
their
riches
and
treasures
:
for
the
Lord
is
neare
to
all
that
call
vpon
him
in
truth
:
Psal
145.18.19
.
yea
hee
will
fulfill
the
desire
of
those
that
feare
him
:
hee
also
will
heare
their
cry
,
and
saue
them
:
and
that
both
from
their
sinnes
and
miseries
.
Vers.
7.
For
the
Egyptians
are
vanity
,
and
shall
helpe
in
vaine
.
]
In
that
disswading
them
from
resting
vpon
the
Egyptians
,
he
telleth
them
that
they
were
vanity
,
and
therefore
such
as
they
were
,
such
must
bee
their
helpe
:
either
they
should
not
doe
their
best
to
defraud
them
,
or
if
they
did
,
it
should
not
turne
to
good
,
because
Gods
blessings
went
not
with
them
:
hence
ariseth
this
doctrine
,
that
,
all
the
comfort
and
helpe
that
worldly
things
can
afford
vs
,
Doct.
3
Worldly
help●
vaine
.
is
vaine
and
of
no
worth
.
The
reasons
hereof
are
these
:
First
,
because
the
meanes
themselues
are
vaine
:
Reasons
.
1
for
such
as
the
fountaine
is
,
such
must
be
the
streames
;
and
such
as
the
tree
is
,
such
must
be
the
fruit
.
If
the
Egyptians
be
vanity
,
their
helpe
must
needs
be
vaine
.
And
the
like
may
be
said
of
all
other
particulars
:
Doe
we
rest
vpon
our
friends
?
they
may
die
,
or
their
good
affection
may
die
.
Doe
we
rely
vpon
riches
?
they
are
subiect
to
rust
,
subiect
to
fire
,
subiect
to
theeues
,
neither
can
they
helpe
vs
in
the
euill
day
.
Prou.
11.4
.
Doe
wee
trust
vpon
men
and
munition
,
or
any
warlike
force
?
A
King
is
not
saued
by
the
multitude
of
an
hoast
,
Psal.
33.16.17
.
neither
is
the
mighty
man
deliuered
by
great
strength
.
An
horse
is
a
vaine
helpe
,
and
shall
not
deliuer
by
his
great
strength
.
The
same
conclusion
may
we
make
of
all
other
earthly
things
:
Eccl.
1.4
.
for
of
them
al
,
the
Wise
man
pronounceth
,
that
they
are
vanity
&
vexation
of
spirit
.
Secondly
,
no
worldly
meanes
can
helpe
the
soule
against
sin
;
and
therefore
there
is
no
sound
comfort
to
be
expected
from
them
.
Euery
mans
ruine
is
from
himselfe
,
and
bred
in
his
owne
bosome
:
helpe
that
and
helpe
all
;
and
except
that
bee
helped
,
when
a
man
hath
done
all
hee
can
,
he
hath
done
nothing
:
for
let
a
man
haue
neuer
so
many
friends
,
neuer
so
much
wealth
,
neuer
so
great
credit
,
or
whatsoeuer
else
can
bee
named
,
if
his
soule
bee
vncured
,
hee
is
a
miserable
creature
:
there
is
no
peace
to
the
wicked
:
one
vile
lust
or
other
will
bee
raging
in
his
heart
,
and
disquieting
his
soule
,
Psal.
1.
and
hee
will
still
bee
tossed
vp
and
downe
as
the
chaffe
that
the
winde
driueth
too
and
fro
.
A
sinful
heart
is
euermore
a
restlesse
heart
,
and
whosoeuer
doth
not
beleeue
,
whatsoeuer
his
outward
props
bee
,
hee
shall
not
bee
established
,
Isa.
7.9
.
as
the
Prophet
Isaiah
auoucheth
.
Thirdly
,
no
earthly
helpes
can
keepe
off
the
plagues
of
God
from
a
man
,
or
remoue
them
where
they
are
already
.
Suppose
that
the
Lord
intend
to
shoote
his
arrow
of
pestilence
to
strike
a
man
,
or
a
family
,
a
towne
,
or
a
city
,
what
buckler
can
beare
it
off
?
what
wit
,
or
wealth
,
or
friends
can
shelter
vs
from
his
strokes
,
and
keepe
vs
from
the
graue
when
he
calleth
for
vs
?
surely
there
are
no
worldly
meanes
that
can
doe
it
;
and
therefore
we
may
wel
conclude
,
that
all
the
helpe
that
commeth
from
them
,
is
altogether
vaine
.
Which
should
cause
vs
not
greatly
to
seeke
after
,
Vse
1
nor
much
to
rest
vpon
these
outward
things
;
for
though
we
haue
them
in
neuer
so
great
abundance
,
we
shal
find
them
to
be
but
miserable
comforters
when
we
stand
in
most
neede
.
Most
men
are
of
another
mind
;
namely
,
that
the
treasures
and
promotions
of
the
world
,
and
the
countenance
of
great
men
,
are
the
onely
things
to
bee
looked
after
,
and
that
the
promises
of
God
,
and
the
comforts
of
his
word
,
are
vaine
and
friuolous
:
but
when
they
haue
made
triall
as
Salomon
did
,
they
shall
finde
,
that
to
feare
God
and
keepe
his
Commandements
,
is
the
only
happinesse
,
and
that
whatsoeuer
the
world
can
afford
,
is
meere
vanity
,
and
vexation
of
spirit
.
Secondly
,
let
this
teach
vs
in
all
our
griefes
to
say
as
the
Prophet
Dauid
doth
,
Lord
helpe
in
trouble
,
for
vaine
is
the
helpe
of
man
.
q.
d.
I
haue
depended
much
vpon
the
arme
of
flesh
,
but
now
I
am
growne
to
this
resolution
,
that
if
I
had
all
worldly
helpes
,
I
would
not
trust
in
them
,
because
they
are
vaine
;
and
if
I
want
them
all
,
I
would
relie
vpon
thee
,
that
doest
neuer
faile
such
as
seeke
vnto
thee
.
Thus
if
we
can
doe
,
we
shall
neuer
bee
disappointed
of
our
hope
:
Iohn
14.
but
God
will
giue
vs
such
peace
and
comfort
,
as
neither
the
diuell
,
nor
the
world
can
take
from
vs
.
Their
strength
is
to
sit
still
.
]
That
is
,
if
they
would
be
fortified
and
sensed
against
their
enemies
,
their
best
course
was
,
to
put
away
all
vexation
and
vnnecessary
feare
,
to
tarry
at
home
in
their
owne
countrie
,
euery
one
in
his
vocation
,
and
so
to
rest
on
the
Lord
for
defence
.
Whence
the
doct.
is
,
that
The
best
way
for
men
to
haue
safety
and
protection
is
,
Doct.
4
All
men
are
safest
in
their
owne
places
.
to
keepe
in
their
owne
places
and
callings
.
He
that
would
be
freed
from
all
hurts
and
dangers
,
let
him
not
runne
hither
and
thither
without
any
warrant
,
as
a
masterlesse
hound
,
but
let
him
follow
his
businesse
with
a
quiet
heart
,
and
looke
for
comfort
from
aboue
,
and
he
shall
bee
sure
not
to
misse
of
it
.
We
reade
in
the
11.
chapter
of
Iohns
Gospell
,
Iohn
11.7
.
that
when
Christ
was
about
to
goe
into
Iudea
,
his
Disciples
disswaded
him
,
saying
,
Master
,
the
Iewes
sought
lately
to
stone
thee
,
and
doest
thou
goe
thither
againe
?
as
if
they
should
say
,
haue
you
no
more
care
of
your
owne
safety
,
but
to
runne
euen
vpon
the
swords
point
,
and
to
cast
your selfe
into
the
Lions
mouth
?
But
Iesus
answered
,
are
there
not
twelue
houres
in
the
day
?
if
a
man
walke
in
the
day
,
he
stumbleth
not
,
because
he
seeth
the
light
of
this
world
:
as
if
he
had
said
,
though
wicked
men
goe
about
to
kill
me
,
yet
seeing
God
calleth
methither
;
for
all
their
madnesse
,
they
shall
not
be
able
to
hurt
me
:
for
I
walke
in
the
light
all
the
while
that
I
goe
about
my
fathers
businesse
;
and
as
there
is
no
danger
of
stumbling
so
long
as
a
man
hath
the
day
light
to
guide
him
:
so
is
there
no
perill
to
bee
seared
from
men
,
so
long
as
a
man
hath
the
light
of
a
good
confcience
to
assure
him
that
hee
is
about
those
works
which
God
calleth
him
vnto
.
Indeed
if
a
man
be
otherwise
imployed
,
then
he
walkes
in
the
night
,
as
our
Sauiour
speaketh
,
and
then
he
may
dangerously
indeed
.
Psal.
91.11.12
.
But
so
long
as
men
keepe
in
their
waies
,
the
Lord
will
haue
an
eye
vnto
them
,
to
preserue
and
keepe
them
;
and
his
Angels
shall
carrie
them
in
their
hands
,
that
they
hurt
not
their
soot
against
a
stone
.
And
there
is
good
reason
why
it
should
be
so
:
Reason
.
for
so
long
men
doe
much
honour
God
,
as
they
keepe
themselues
within
the
limits
of
their
owne
callings
;
and
therfore
he
cannot
chuse
but
watch
ouer
them
in
goodnesse
.
Now
that
they
doe
honour
God
thereby
,
appeareth
by
that
of
our
Sauiour
,
where
he
saith
;
I
haue
glorified
thee
vpon
earth
?
How
proues
he
that
?
I
haue
finished
the
worke
which
thou
gauest
me
to
doe
.
Here
then
are
those
to
be
reproued
,
Vse
1
that
when
any
trouble
is
neare
them
,
doe
busie
their
heads
and
disquiet
their
owne
hearts
,
as
if
by
their
carking
&
toiling
they
would
do
wonderfull
things
:
but
the
Lord
hath
made
this
proclamation
,
that
your
strength
is
to
sit
still
:
and
therefore
it
is
your
weakenesse
to
be
ouer
busie
at
such
times
,
and
to
exceede
the
bounds
of
your
calling
,
in
vsing
vnwarrantable
shifts
.
To
giue
instance
in
some
particulars
,
many
are
so
afraid
of
pouerty
,
that
they
wil
not
be
content
with
that
employment
which
God
hath
giuen
them
,
but
will
haue
an
oare
in
euery
boate
,
and
bee
dealing
in
this
trade
,
and
in
that
,
wherein
they
haue
not
been
trained
vp
;
but
what
comes
of
it
?
they
cast
themselues
into
farre
greater
arrearages
then
they
were
in
before
,
and
intangle
themselues
in
such
sort
,
that
they
know
not
how
to
winde
out
.
Besides
that
,
the
cares
of
the
world
,
and
the
desire
of
riches
doe
choake
the
word
,
that
it
cannot
bring
forth
ripe
fruit
in
them
,
and
marueilously
hinder
the
peace
and
comfort
of
their
consciences
.
Oh
but
their
meaning
was
good
:
they
had
an
honest
care
to
prouide
for
their
wife
and
children
;
an
honest
care
?
nay
it
is
a
sinfull
care
,
that
make
men
to
be
such
busie
bodies
:
and
iust
it
is
,
that
they
that
will
not
trust
God
with
their
wiues
and
children
,
should
by
tumbling
and
tossing
vp
and
downe
the
world
,
spending
all
,
as
these
Iewes
did
,
and
feele
that
which
they
feared
,
lying
heauie
vpon
them
:
So
others
are
afraid
of
the
Pestilence
,
and
what
doe
they
to
preuent
it
?
cast
about
where
they
may
dwel
in
safety
(
as
they
imagine
)
in
being
many
miles
off
from
the
places
infected
:
though
in
the
meane
while
they
neglect
their
callings
,
shew
little
regard
of
their
wiues
&
children
,
and
seruants
,
and
least
of
all
of
their
own
soules
:
whereas
their
strength
had
been
to
sit
still
,
and
neuer
to
forsake
the
workes
of
their
vocations
,
nor
the
ordinances
of
God
especially
;
and
then
either
the
infection
should
not
come
neare
them
;
or
if
it
did
,
it
should
bee
a
meanes
of
great
good
vnto
them
,
either
for
the
perfecting
of
their
graces
,
or
for
the
ending
of
their
miseries
,
&
the
beginning
of
their
eternall
happinesse
.
The
like
might
bee
said
concerning
feare
of
the
sword
,
or
of
famine
,
or
of
any
other
iudgement
;
they
are
here
sharpely
to
be
rebuked
,
that
do
leaue
those
places
wherin
God
hate
set
them
,
for
the
auoiding
thereof
.
Secondly
,
Vse
2
let
vs
hence
learne
when
dangers
are
neare
at
hand
,
to
make
it
our
first
care
to
consider
what
vocation
God
hath
placed
vs
in
,
and
what
worke
hee
would
haue
vs
doe
,
and
therein
let
vs
continue
.
Oh
but
there
are
many
euils
towards
:
what
of
that
,
your
strength
is
to
sit
still
:
cast
your
care
on
God
,
1.
Pet.
5.
for
he
careth
for
you
.
Waite
on
the
Lord
and
keepe
his
way
,
and
he
shall
exalt
you
to
inherit
the
land
:
for
the
saluation
of
the
righteous
shall
bee
of
the
Lord
:
Psal.
37.34.39
.
he
shall
be
[
their
strength
]
in
the
time
of
trouble
.
Whether
their
meanes
be
great
or
small
it
is
all
one
vnto
the
Lord
.
Though
our
money
and
our
friends
,
and
our
strength
faile
vs
;
yet
will
hee
neuer
leaue
vs
,
nor
forsake
vs
:
therefore
let
vs
wholly
cast
our selues
vpon
him
,
and
neuer
be
dismaied
at
any
crosses
:
for
so
long
as
wee
serue
him
in
our
places
,
our
case
is
very
good
,
and
very
safe
.
Let
our
little
children
bee
our
teachers
in
this
point
,
and
make
vs
ashamed
of
our
vnbeleefe
:
for
what
if
they
be
hungry
and
none
will
giue
them
a
morsell
of
bread
to
refresh
them
?
what
if
their
apparel
be
neere
worne
,
and
they
know
of
none
that
will
giue
them
so
much
as
a
ragge
to
hang
on
them
?
yet
will
they
comfortably
depend
vpon
vs
,
and
bee
merrie
and
cheerefull
;
assuring
themselues
that
their
parents
hauing
mercifull
hearts
,
wil
neuer
see
them
want
any
thing
that
they
can
prouide
for
them
:
can
they
be
thus
confident
vpon
the
kindnesse
of
their
naturall
parents
;
and
shall
not
wee
much
more
boldly
rely
vpon
our
heauenly
father
,
who
knowes
all
our
wants
,
and
pities
vs
vnder
them
,
and
is
able
and
willing
to
supply
the
same
?
let
vs
condemne
our selues
if
we
cannot
doe
this
,
and
in
all
straits
and
extremities
say
vnto
our
hearts
,
as
Moses
did
vnto
the
Israelites
at
the
red
sea
,
feare
not
but
stand
still
,
and
behold
the
saluation
of
the
Lord
.
Exod
14.13
.
Which
if
we
cannot
doe
,
wee
shall
finde
by
experience
that
he
is
alsufficient
to
minister
helpe
and
comfort
vnto
vs
,
and
that
in
sicknesse
as
well
as
in
health
;
in
warres
as
well
as
in
peace
;
in
scarsity
,
as
well
as
in
plentie
;
and
in
a
word
,
in
the
want
of
all
things
as
well
as
in
the
abundance
of
all
things
.
Rules
.
But
now
if
we
would
be
sure
of
this
comfort
,
let
vs
obserue
these
rules
.
First
,
beware
of
vsing
any
ill
meanes
for
the
relieuing
of
our selues
:
for
euery
sinfull
shift
is
as
it
were
a
sword
drawne
out
against
our selues
,
or
as
a
Canon
that
is
to
be
discharged
vpon
vs
.
Secondly
,
bee
sure
to
vse
all
good
and
lawfull
meanes
that
God
hath
appointed
for
our
comfort
in
trouble
,
or
our
deliuerance
out
of
trouble
.
Thirdly
,
as
we
must
vse
the
meanes
lest
we
bee
found
tempters
of
God
,
so
must
wee
commit
the
successe
wholly
vnto
the
Lord
,
and
with
a
quiet
and
peaceable
heart
rest
vpon
him
.
Many
will
bee
content
to
be
industrious
in
their
calling
,
and
vse
all
diligence
for
the
relieuing
of
themselues
and
their
families
;
but
herein
they
faile
exceedingly
,
that
they
vex
and
disquiet
their
hearts
,
and
do
not
labour
with
that
cheerefulnesse
as
they
should
:
this
and
that
I
doe
(
say
they
)
to
the
vtmost
of
my
power
:
but
alas
,
all
will
not
maintaine
mee
and
mine
:
wee
know
not
how
to
bring
the
yeare
about
.
Now
you
do
not
sit
still
,
as
God
would
haue
you
,
but
you
take
his
burthen
vpon
your
shoulder
:
for
doe
you
that
which
God
biddeth
you
,
and
he
hath
said
,
I
will
care
for
you
.
The
reason
why
there
is
such
carking
and
caring
:
such
tumbling
and
tossing
,
is
,
because
men
thinke
there
is
none
to
care
for
them
,
but
themslues
:
now
if
that
were
true
,
it
stood
men
vpon
indeed
to
bestirre
themselues
,
and
to
busie
their
thoughts
day
and
night
about
the
matters
of
the
world
:
but
seeing
that
the
Lord
doth
protest
that
hee
cares
for
vs
,
what
need
haue
we
to
perplexe
our
harts
with
some
necessary
vexations
and
distractions
?
surely
it
argues
great
corruption
in
vs
,
when
we
giue
way
to
such
distrustfull
thoughts
:
for
either
wee
doe
not
beleeue
that
God
doth
care
for
vs
;
or
at
least
wee
imagine
that
his
care
is
not
sufficient
for
vs
:
both
which
should
bee
farre
from
the
hearts
of
all
true
Christians
.
Let
vs
therefore
striue
against
our
vnbeleefe
,
and
giue
vnto
God
the
praise
of
his
truth
,
of
his
mercy
,
and
of
his
al-sufficiency
,
and
then
fixing
our
hope
vpon
him
,
wee
shall
neuer
be
ashamed
,
but
according
to
our
faith
it
shall
be
vnto
vs
.
THE
FIFTH
SERMON
.
ISAIAH
30.
Vers.
8.9
.
Vers.
8.
Now
goe
and
write
it
before
them
in
a
table
,
and
note
it
in
a
booke
,
that
it
may
bee
for
the
last
day
for
euer
,
and
euer
.
9.
That
it
is
a
rebellious
people
,
lying
children
,
and
children
that
would
not
heare
the
word
of
the
Lord
.
WE
heard
in
the
words
immediately
going
before
,
how
sharpely
the
Lord
doth
reproue
and
threaten
the
vnbeleeuing
Iewes
,
for
that
they
hearing
of
rumors
of
warres
,
did
not
goe
vnto
God
by
prayer
,
but
vnto
the
Egyptians
by
gifts
,
as
if
Pharaoh
were
more
able
,
or
more
willling
to
helpe
and
succour
them
then
the
Lord
himselfe
:
as
also
how
the
Prophet
Isaiah
was
sent
vnto
them
,
to
assure
them
that
the
Egyptians
would
not
helpe
them
,
or
if
they
would
,
they
could
not
:
nay
,
that
they
should
be
so
farre
from
helping
them
,
that
they
should
doe
them
all
the
mischiefe
that
possibly
they
could
,
and
therefore
he
proclaimes
vnto
them
that
their
strength
was
to
sit
still
,
that
is
,
to
keepe
themselues
at
home
in
their
places
and
callings
,
and
to
rest
vpon
God
,
whose
strength
they
should
finde
to
bee
euery
way
sufficient
to
defend
and
maintaine
them
against
all
their
aduersaries
.
Now
because
they
were
drunken
with
passion
and
feare
,
and
would
not
harken
to
the
proclamation
of
peace
,
therefore
doth
the
Lord
send
out
against
them
a
proclamation
of
outlawrie
;
and
chargeth
them
with
rebellion
and
high
treason
against
his
Maiesty
:
and
that
it
might
bee
of
more
force
with
them
,
he
commandeth
the
Prophet
[
to
write
it
before
them
in
a
table
]
that
so
euery
one
might
take
notice
thereof
:
yea
not
onely
in
a
table
to
shame
them
for
the
instant
,
but
in
a
booke
,
that
it
might
be
for
the
time
to
come
,
euen
for
euer
and
euer
:
that
is
,
that
it
might
stand
in
record
for
their
perpetuall
desgrace
and
reproach
.
Now
because
they
would
hardly
yeeld
vnto
this
charge
;
to
wit
,
that
they
were
traitors
against
God
in
seeking
vnto
the
King
of
Egypt
for
aide
,
but
would
obiect
that
they
did
it
in
policy
and
in
good
meaning
,
for
the
benefit
of
the
Church
and
Common-wealth
,
and
did
rest
on
God
neuerthelesse
,
he
puts
off
that
,
by
saying
that
they
were
[
lying
children
]
ful
of
hypocrisie
and
dissimulation
;
pretending
to
send
into
Egypt
in
godly
wisedome
,
whereas
it
proceeded
indeed
from
their
wretched
vnbeleefe
:
and
because
it
was
not
safe
for
him
to
say
this
in
generall
,
vnlesse
he
could
proue
it
,
therefore
he
alleageth
against
them
this
particular
,
that
they
would
not
heare
the
law
of
the
Lord
.
They
were
driuen
to
heare
now
and
then
,
but
they
did
it
not
willingly
,
nor
with
a
good
affection
;
and
therefore
they
are
iustly
condemned
as
rebels
against
the
Lord
.
In
all
these
words
then
is
set
downe
a
grieuous
complaint
against
the
nation
of
the
Iewes
,
wherein
we
may
obserue
,
1.
First
,
Gods
charge
that
hee
giues
vnto
the
Prophet
that
he
should
preferre
an
inditement
against
them
,
not
onely
for
their
present
,
but
for
their
euerlasting
shame
,
if
they
did
persist
in
their
euill
course
.
2.
The
reason
why
he
takes
this
round
course
with
them
,
viz.
because
they
were
rebels
against
him
:
which
rebellion
of
theirs
was
so
much
more
grieuous
,
in
that
they
were
full
of
craft
and
cunning
to
defend
their
viie
practises
.
Vers.
8.
Now
go
and
write
it
,
&c.
In
that
the
Prophet
is
commanded
to
proclaime
vnto
all
men
that
these
vnbeleeuing
Iewes
were
rebels
against
God
:
this
is
the
point
hence
to
be
obserued
,
that
Open
sinnes
must
haue
open
rebuke
and
dis.
Doct.
1
grace
.
Though
the
parties
bee
neuer
so
many
,
Open
sinnes
must
haue
open
shame
.
and
the
persons
neuer
so
great
,
yet
that
must
not
stop
the
mouthes
of
Gods
Ministers
and
seruants
,
but
they
must
the
rather
be
rebuked
,
that
thereby
if
it
be
possible
,
they
may
be
truly
humbled
.
As
in
this
place
we
see
,
the
Noble
men
,
and
Embassadours
were
very
busie
in
raising
large
summes
of
money
to
send
vnto
the
King
of
Egypt
for
helpe
,
yet
though
it
were
the
sin
almost
of
the
whole
land
,
and
the
hand
of
the
rulers
was
chiefe
in
it
,
the
Prophet
is
charged
to
speake
against
them
,
and
to
write
against
them
,
and
to
shame
them
,
not
onely
for
the
present
,
but
for
euer
,
if
they
did
not
turne
to
the
Lord
by
sound
repentance
.
The
like
is
enioyned
this
same
Prophet
,
chap.
58.
vers.
1.
Cry
aloud
;
Isa.
58.
spare
not
:
lift
vp
thy
voice
like
a
trumpet
,
and
shew
my
people
their
transgression
,
and
the
house
of
Iacob
their
sinnes
.
They
pretended
great
zeale
and
forwardnesse
in
religion
:
they
would
seeke
the
knowledge
of
Gods
word
;
they
would
enquire
after
the
ordinances
of
iustice
;
they
would
fast
also
,
and
vse
much
strictnesse
in
outward
shew
:
yet
because
they
were
full
of
hypocrisie
,
of
cruelty
and
oppression
,
of
impiety
and
Sabbath
breaking
,
and
such
like
hainous
crimes
,
he
must
openly
exclaime
against
their
ill
courses
;
and
as
the
trumpet
spares
none
,
but
wakens
all
,
both
great
and
small
,
so
must
hee
deale
;
letting
euery
one
heare
of
his
faults
of
what
state
and
condition
soeuer
.
This
was
also
laid
vpon
Timothie
.
1.
Tim.
5.20
.
Them
that
sinne
,
rebuke
openly
,
that
the
rest
may
feare
,
(
saith
the
Apostle
)
and
it
was
practised
by
our
Sauiour
,
who
seeing
that
the
Scribes
and
Pharisies
made
more
account
of
their
owne
traditions
,
then
of
Gods
commandements
,
and
that
they
sought
themselues
in
ambition
and
filthy
lucre
,
he
doth
sharpely
and
openly
reproue
them
,
Matth.
23.
and
disgrace
them
,
and
pronounce
woes
and
curses
against
them
.
The
like
doth
Iohn
Baptist
,
Matth.
3.
calling
them
a
generation
of
Vipers
:
and
Paul
,
meeting
with
Ananias
,
a
notorious
hypocrite
,
who
commanded
him
to
be
smitten
on
the
face
,
for
the
disgrace
of
his
person
,
and
of
his
cause
,
Act.
23.3
.
hee
boldly
sets
vpon
him
,
saying
,
God
will
smite
thee
thou
painted
wall
.
Now
the
reason
why
publike
offences
should
haue
open
rebuke
,
is
;
First
,
that
others
hearing
it
,
Reasons
.
1
may
bee
terrified
from
the
same
;
and
so
such
sinnes
may
be
lesse
infections
,
according
to
the
place
before
alleaged
,
Them
that
sinne
,
rebuke
openly
,
1.
Tim.
5.20
.
that
the
rest
may
feare
]
and
so
consequently
bee
restrained
from
the
like
courses
.
Secondly
,
that
if
it
be
possible
,
the
parties
offending
may
be
conuerted
:
according
to
that
of
the
Apostle
.
The
Cretians
are
alwaies
liers
,
euill
beasts
,
Tit.
1.12.13
.
slow
bellies
:
wherefore
reproue
them
sharpely
,
that
they
may
bee
[
found
in
the
faith
.
]
For
when
men
are
set
vpon
the
stage
,
and
exposed
to
open
shame
,
they
will
take
it
to
heart
,
and
if
any
thing
will
worke
vpon
them
for
their
reformation
,
this
will
:
and
if
they
proue
incorrigible
notwithstanding
this
,
yet
this
benefit
will
come
of
it
,
that
they
shall
bee
more
inexcuseable
in
the
day
of
the
Lord
,
in
that
they
heard
their
sins
so
much
disgraced
,
and
the
vengeance
of
God
denounced
against
the
same
,
and
yet
would
not
breake
off
the
practise
of
them
by
sound
repentance
.
Thirdly
,
it
makes
greatly
for
the
glory
of
God
,
when
hee
executeth
his
iudgements
vpon
them
in
this
world
:
for
those
that
haue
heard
their
grosse
and
hainous
offences
inueighed
against
,
and
withall
are
witnesses
of
their
wilfull
continuance
therein
,
they
cannot
but
in
their
consciences
iustifie
the
Lord
in
his
proceeding
against
them
.
That
was
it
especially
that
caused
Dauid
to
shame
himselfe
publikely
,
after
that
hee
had
committed
adultery
and
murther
,
that
God
might
bee
pure
when
hee
iudged
.
Psal.
51.4
.
Otherwise
men
might
haue
thought
the
Lord
too
seuere
,
in
inflicting
such
punishments
vpon
him
as
afterwards
he
tasted
of
.
Here
then
in
the
first
place
is
an
instruction
for
Ministers
,
Vse
1
and
such
as
haue
cause
and
calling
to
deale
with
offenders
,
that
they
suffer
not
their
mouthes
to
be
shut
by
reason
of
the
multitude
,
or
greatnesse
of
the
persons
that
are
faulty
;
but
according
to
the
nature
of
the
offence
,
so
to
apply
their
reproofes
accordingly
:
if
they
dishonour
God
openly
,
let
them
heare
of
it
openly
:
and
if
they
will
set
their
sinnes
vpon
the
stage
,
let
vs
set
their
shame
there
also
,
that
those
that
are
witnesses
of
the
one
,
may
be
also
witnesses
of
the
other
:
otherwise
we
shall
be
iniurious
vnto
God
,
and
vnto
men
;
vnto
the
offenders
,
and
vnto
our selues
,
because
their
blood
shall
bee
required
at
our
hands
.
Therfore
let
vs
carefully
looke
vnto
this
duty
,
and
the
more
opposition
we
finde
against
the
performance
thereof
,
the
more
let
vs
pray
for
strength
and
courage
to
go
through
with
the
same
;
knowing
that
it
is
a
great
deale
better
that
men
should
be
offended
with
vs
for
doing
our
duty
,
then
that
God
should
plague
vs
for
omitting
our
duty
.
Steuen
knew
that
most
of
those
vnto
whom
hee
was
to
speake
would
not
take
a
reproofe
at
his
hands
:
yet
he
saw
that
he
had
a
calling
to
giue
it
,
Acts
7.
and
they
had
need
of
it
;
and
therfore
he
tels
them
roundly
of
their
faults
,
saying
,
Ye
stifnecked
,
and
of
vncircumcised
hearts
and
eares
,
ye
haue
alwaies
resisted
the
holy
Ghost
:
as
your
fathers
did
,
so
doe
you
,
&c.
Indeed
hereupon
they
gnashed
their
teeth
at
him
,
and
stopped
their
eares
,
that
they
might
not
heare
him
,
and
so
running
vpon
him
with
great
violence
and
outrage
,
stoned
him
to
death
:
but
what
lost
hee
by
that
?
hee
parted
with
a
fraile
and
miserable
life
,
and
went
presently
to
enioy
an
euerlasting
and
most
blessed
kingdome
in
the
heauens
.
Let
vs
therefore
be
resolute
and
couragious
as
he
was
,
and
neuer
feare
the
faces
of
mortall
men
;
knowing
that
there
is
no
greater
danger
then
for
a
man
to
neglect
his
duty
;
nor
greater
comfort
then
to
performe
it
,
though
it
bee
the
losse
of
his
life
.
Secondly
,
is
it
so
that
open
sinnes
must
haue
open
rebuke
?
hence
then
let
vs
learne
,
that
if
wee
would
not
haue
Gods
Minister
to
lay
open
our
shame
before
the
congregation
,
wee
must
take
heed
of
grosse
,
and
foule
,
and
scandalous
offences
.
For
if
we
liue
in
continuall
swearing
,
or
Sabbath-breaking
,
or
brawling
,
or
whoring
,
or
stealing
,
or
any
the
like
inordinate
courses
,
so
that
by
our
ill
conuersation
,
we
cause
Gods
glorious
name
to
be
ill
spoken
of
,
wee
must
looke
to
heare
of
it
to
our
iust
disgrace
:
and
if
wee
set
light
by
Gods
glory
,
there
is
no
reason
that
his
seruants
should
make
any
reckoning
of
our
credit
.
Let
men
therefore
be
carefull
to
auoide
publike
euils
,
or
else
prepare
themselues
for
publike
rebukes
,
which
are
the
best
medicines
for
the
recouering
of
their
sicke
and
sinfull
soules
.
8.
Now
goe
and
write
it
before
them
in
a
booke
,
that
that
it
may
bee
for
the
last
day
,
[
for
euer
and
euer
.
]
Hence
ariseth
this
doctrine
,
that
That
testimony
shall
abide
with
euery
man
,
Doct.
2
Gods
testimony
is
euerlasting
.
which
God
giueth
him
in
his
word
.
Looke
what
the
Lord
saith
of
any
one
,
that
shal
stand
firme
,
and
tarrie
with
him
till
death
,
yea
after
death
,
euen
for
euer
and
euer
.
As
here
the
Prophet
Isaiah
from
the
Lords
mouth
chargeth
these
cowardly
Iewes
to
bee
dissemblers
and
rebels
:
this
hath
stood
in
record
against
them
many
hundred
yeares
,
and
doth
still
;
their
names
are
not
yet
healed
,
nor
euer
shall
be
,
but
all
that
liued
and
died
in
their
impenitency
,
shall
haue
their
shame
encreased
in
the
day
of
the
Lord
,
and
that
shall
tarrie
with
them
for
euermore
.
This
is
also
euident
in
the
Scribes
and
Pharisies
,
who
though
they
carried
away
all
the
praise
and
commendation
among
men
,
our
Sauiour
doth
disgrace
to
the
vttermost
,
calling
them
painted
sepulchres
,
Mat.
23.
that
had
faire
outsides
,
but
within
were
full
of
corruption
,
and
withal
denouncing
many
curses
and
woes
against
them
:
now
who
are
more
odious
then
they
?
what
name
of
greater
infamie
among
men
then
the
name
of
Pharisee
?
and
what
is
the
reason
hereof
?
surely
this
;
the
word
of
God
doth
disgrace
such
kind
of
people
;
and
therefore
it
stickes
so
fast
vnto
them
,
and
shall
doe
for
euer
.
So
on
the
other
side
Paul
was
much
slandered
and
reuiled
,
counted
a
pestilent
fellow
,
a
troubler
of
the
world
,
and
the
ringleader
of
heretickes
,
Act.
24.
and
Tertullus
made
such
a
bitter
oration
against
him
,
and
brought
such
witnesses
to
confirme
his
speeches
,
that
a
carnall
man
would
haue
thought
his
name
almost
vncureable
:
yet
who
more
honourable
then
Paul
?
his
very
name
doth
carrie
a
wonderful
reuerence
with
it
,
and
that
in
the
very
hearts
of
wicked
men
.
But
how
commeth
it
to
passe
that
hee
that
was
then
so
shamefully
traduced
,
should
now
bee
so
highly
magnified
?
this
is
the
true
reason
of
it
;
he
did
that
which
the
word
of
God
did
commend
,
though
men
did
condemne
it
;
and
therefore
hauing
a
good
testimony
from
heauen
,
all
the
calumniations
and
slanders
of
men
could
nothing
at
all
impeach
his
credit
,
but
did
rather
cause
it
to
shine
out
more
clearely
.
The
Scriptures
abound
with
examples
of
this
kinde
,
but
I
hasten
to
the
reasons
,
which
are
these
.
First
,
Reasons
.
1
the
word
of
God
doth
giue
men
neither
more
nor
lesse
then
their
due
,
it
passeth
a
righteous
sentence
;
and
therefore
it
must
needs
stand
.
The
world
commonly
calles
good
euill
,
and
euill
good
:
light
darkenesse
,
and
darkenesse
light
;
and
therefore
the
testimony
therof
is
little
worth
,
and
of
small
or
no
continuance
:
but
the
word
of
God
pronounceth
none
good
,
or
bad
,
vnlesse
they
bee
so
.
If
the
course
of
a
mans
life
be
such
as
the
Scriptures
doe
commend
,
though
all
the
world
speake
against
it
,
it
is
commendable
:
and
if
it
bee
such
as
the
word
discommendeth
,
though
men
and
Angels
should
speake
for
it
,
it
is
to
bee
disliked
and
condemned
:
Psa.
12.6
.
for
the
words
of
the
Lord
are
pure
words
,
as
siluer
tried
in
the
furnace
of
earth
,
fined
seuen
fold
.
Secondly
,
as
the
Scripture
giues
a
sound
testimonie
,
so
the
Lord
himselfe
will
backe
it
,
and
make
it
good
.
The
word
denounceth
shame
vpon
all
sinners
;
therefore
must
God
of
necessity
powre
it
vpon
them
;
for
else
hee
should
not
bee
true
in
his
threatnings
.
Earthly
Princes
doe
enact
penall
lawes
and
statutes
,
and
yet
many
times
doe
not
see
them
executed
:
but
God
deales
not
so
;
but
whosoeuer
doth
persist
in
his
wickednesse
,
is
sure
to
meete
with
disgrace
in
the
end
:
as
godly
men
shall
inherite
glory
,
Prou
3.35
.
though
they
bee
vilified
and
debased
for
a
time
;
so
shall
sinners
inherit
dishonour
(
as
the
Wise
man
affirmeth
)
though
they
be
exalted
for
a
season
.
Durable
sinnes
shall
haue
abiding
shame
;
and
constant
obedience
shall
haue
euerlasting
glory
:
euery
man
shall
receiue
according
to
his
workes
,
whether
good
or
euill
.
This
then
may
serue
to
discouer
vnto
vs
their
follie
and
madnesse
,
Vse
1
that
would
faine
haue
credit
in
the
world
,
and
yet
seeke
not
for
it
in
the
word
,
but
are
proud
and
ambitious
;
vaineglorious
,
and
couetous
;
full
of
hypocrisie
,
and
of
all
manner
of
iniquity
:
is
this
the
way
to
get
good
estimation
,
and
lasting
credit
?
nay
,
the
Lord
saith
,
Psal
119.21
.
that
the
proud
are
cursed
which
erre
from
his
commandements
:
Prou.
10.7
.
and
that
the
name
of
the
wicked
shall
rot
.
Doe
they
thinke
that
if
they
can
goe
beyond
others
in
wealth
,
in
command
,
in
outward
dignity
,
and
the
like
,
that
then
they
shall
carrie
away
the
reputation
from
them
?
nay
,
they
are
farre
deceiued
if
they
so
imagine
:
God
makes
no
promise
of
commendation
to
them
in
the
Scripture
;
and
therefore
it
is
a
vaine
thing
for
them
to
expect
it
:
2.
Cor.
10.18
.
for
none
is
praiseworthy
,
but
hee
whom
the
Lord
praiseth
;
and
therefore
though
men
magnifie
vs
,
as
they
did
Herod
,
Act.
12.
yet
let
vs
thinke
neuer
the
better
of
our selues
:
for
if
we
bee
impious
persons
as
he
was
,
the
time
shall
come
when
the
Lord
will
cause
vs
to
bee
abhorred
and
loathed
.
Secondly
,
if
wee
desire
to
haue
a
good
name
while
we
liue
,
to
leaue
it
behind
vs
when
we
die
,
and
to
haue
euerlasting
honour
before
all
the
Saints
and
Angels
for
euer
,
then
let
vs
take
such
courses
as
God
himselfe
doth
approue
and
commend
.
Let
vs
get
faith
and
loue
in
our
hearts
,
and
let
vs
manifest
the
fruits
thereof
in
our
liues
:
let
vs
be
truly
religious
towards
God
,
and
zealous
in
his
seruice
:
let
vs
be
righteous
towards
men
,
and
carrie
a
liberall
heart
,
and
a
bountifull
hand
for
good
and
mercifull
vses
:
Iam.
1.27
.
for
these
things
God
himselfe
doth
commend
,
and
therefore
wee
may
assure
our selues
that
they
will
procure
vs
eternall
praise
.
And
though
sinfull
men
may
try
vs
by
reproaches
and
slanders
,
and
seeke
by
all
meanes
to
blemish
our
names
,
as
they
dealt
with
our
Sauiour
,
and
his
Apostles
and
followers
in
former
times
,
yet
shall
our
memoriall
be
blessed
,
and
our
goodnesse
bee
had
in
euerlasting
remembrance
:
Pro.
10.7
.
Psal.
11●
.
Psal.
37.6
.
God
shall
bring
forth
our
righteousnes
as
the
light
,
and
our
iudgement
as
the
noone
day
.
Vers.
9.
That
it
is
a
rebellious
people
]
This
is
the
crime
that
is
charged
vpon
them
being
full
of
infidelity
and
disobedience
,
they
are
indited
of
high
treason
against
the
Lord
,
which
was
the
heauiest
imputation
that
could
bee
laid
vpon
them
.
Whence
note
this
point
,
that
They
are
the
most
miserable
and
wretched
rebels
,
Doct.
1
Those
that
rebell
against
God
are
the
worst
rebels
.
that
are
rebels
against
God
.
Though
it
be
an
offence
very
grieuous
and
odious
for
a
subiect
to
shew
himselfe
disloyall
to
his
earthly
Soueraigne
,
yet
this
shall
stand
as
a
sure
conclusion
when
heauen
and
earth
shall
fall
,
that
the
greatest
Sinner
is
the
greatest
Traitor
.
Hence
it
is
,
that
when
the
Prophet
Samuel
would
set
out
the
hainousnesse
of
Sauls
sinne
,
in
sparing
Agag
,
the
King
of
the
Amalekites
,
and
the
best
of
the
sheepe
and
oxen
,
and
of
the
things
that
should
haue
been
destroyed
,
E●●d
.
22.18.20
.
1.
Sam.
15.22
.
hee
compareth
it
with
those
crimes
that
were
most
hatefull
and
most
punishable
by
Gods
law
,
saying
,
Rebellion
(
to
wit
,
against
the
Lord
)
is
as
the
sinne
of
witchcraft
,
and
transgression
is
wickednesse
,
and
Idolatrie
:
and
therefore
Saul
must
needs
bee
a
notorious
malefactor
,
that
was
found
guilty
thereof
.
Isa.
30.1.9
.
So
dealeth
Moses
with
the
stifnecked
and
peruerse
Israelites
:
Heare
yee
rebels
(
saith
he
)
shall
wee
bring
you
water
out
of
the
rocke
?
Numb.
20.10
.
as
if
more
could
not
be
spoken
for
the
shame
and
disgrace
of
impious
persons
,
then
to
brand
them
with
the
note
of
rebels
against
the
Lord
of
heauen
and
earth
.
But
that
this
point
may
be
yet
more
cleare
and
perspicuous
,
let
vs
weigh
these
reasons
that
follow
for
the
confirmation
thereof
.
First
,
Reasons
.
1
the
lawes
that
they
breake
(
which
notwithstanding
they
are
more
strictly
tied
to
obserue
,
Rom.
7.12
.
then
any
subiect
in
the
world
is
the
statutes
of
his
Prince
)
are
most
equall
and
iust
,
and
meet
to
be
kept
:
and
therefore
the
presumptuous
breach
thereof
must
of
necessity
argue
the
most
indigne
and
vnworthie
rebellion
that
can
be
imagined
.
It
was
no
small
fault
in
the
Israelites
to
renounce
their
alleagiance
to
Rehoboam
,
and
to
stand
vp
in
armes
against
him
,
being
their
lawfull
King
and
Gouernour
,
albeit
hee
threatned
to
impose
vpon
them
rigorous
and
sharpe
lawes
,
1.
King
.
12.14
.
to
make
his
yoake
more
grieuous
then
his
fathers
,
so
that
whereas
Salomon
had
chastised
them
with
rods
,
hee
would
correct
them
with
scourges
:
how
hainous
then
is
their
offence
that
doe
refuse
to
submit
their
neckes
vnto
Gods
yoake
,
who
is
a
more
absolute
King
then
euer
any
was
,
or
shall
bee
to
the
end
of
the
world
,
whose
lawes
are
perfectly
good
and
righteous
,
all
of
them
tending
,
not
alone
to
his
owne
glory
,
but
to
the
present
and
eternall
benefit
and
comfort
of
such
as
doe
obey
the
same
?
Secondly
,
those
are
the
most
vile
traitors
,
that
doe
rebell
against
their
Soueraigne
,
that
hath
bin
very
bountifull
and
gratious
vnto
them
:
(
which
was
it
that
made
Achitophels
treacherie
against
Dauid
more
inhumane
&
barbarous
:
)
now
what
Kings
fauours
can
stand
in
the
ballance
against
Gods
fauours
,
which
he
vouchsafeth
to
the
basest
of
the
sonnes
of
men
?
for
he
it
is
that
giueth
them
life
and
being
,
Acts
17.
and
all
things
:
in
him
they
liue
,
and
moue
,
and
haue
their
subsistence
:
and
without
him
they
could
not
continue
to
breath
so
much
as
one
houre
,
nay
nor
one
minute
of
an
houre
,
much
lesse
enioy
the
comfortable
vse
of
any
creature
vnder
the
Sunne
:
and
therefore
seeing
the
bounty
and
kindnesse
of
the
Lord
is
so
exceeding
great
,
their
rebellion
that
doe
lift
vp
themselues
against
him
,
and
cast
of
the
obedience
of
his
lawes
,
is
of
all
men
most
worthy
to
bee
condemned
and
abhorred
.
Thirdly
,
their
case
doth
hence
appeare
to
bee
very
wofull
and
miserable
,
that
the
punishment
appointed
for
them
,
is
both
very
grieuous
,
and
withall
vnauoidable
.
First
,
the
grieuousnesse
thereof
is
euident
by
this
,
that
whereas
earthly
Monarches
can
proceed
no
further
against
the
most
notorious
malefactors
,
but
to
the
torturing
and
killing
of
their
bodies
,
the
confiscating
of
their
lands
and
goods
,
and
the
defaming
of
them
and
theirs
for
a
season
:
so
that
if
there
bee
vnfaigned
repentance
in
the
parties
offending
,
as
there
was
in
the
good
thiefe
on
the
crosse
,
their
soules
may
be
saued
,
and
their
names
healed
,
and
both
body
and
soule
eternally
glorified
)
i●
is
otherwise
with
the
great
King
of
heauen
,
who
will
plague
those
that
are
traitors
against
his
Maiesty
with
all
manner
of
iudgements
in
this
life
,
and
when
hee
hath
done
with
them
here
,
will
call
them
to
a
reckoning
againe
at
that
great
Assises
at
the
last
day
,
and
there
expose
them
to
perpetuall
shame
and
infamie
,
and
inflict
vpon
their
bodies
and
soules
,
such
torments
as
shall
bee
easelesse
,
endlesse
,
and
remedilesse
.
Secondly
,
for
the
vnauoidablenes
of
these
punishments
,
we
must
know
,
though
rebels
against
worldly
Princes
,
when
they
haue
cast
themselues
into
danger
,
may
by
flying
,
or
hiding
of
themselues
,
escape
,
or
if
they
bee
apprehended
,
make
notable
defences
and
apologies
to
serue
their
present
purpose
,
and
so
winde
themselues
out
of
troubles
,
it
is
no
boot
to
deale
in
that
sort
with
the
Lord
:
for
whither
can
they
goe
from
his
presence
,
Psal.
139.
but
hee
will
finde
them
out
?
and
what
wittie
and
cunning
deuices
can
they
haue
for
the
colouring
of
their
treacherous
practises
,
but
hee
will
descry
and
discouer
the
same
,
and
that
to
their
greater
shame
and
punishment
?
Which
being
so
,
Isaiah
.
29.
the
vse
shall
be
,
First
,
Vse
1
for
the
conuicting
of
many
to
bee
notorious
rebels
,
that
esteeme
themselues
as
honest
men
as
any
in
the
countrey
,
and
will
defie
him
that
shal
charge
them
with
treason
:
what
say
they
to
this
?
Doe
they
not
vsually
take
the
holy
name
of
God
in
vaine
?
Doe
they
not
prophane
his
Sabbaths
?
doe
they
not
defile
their
soules
and
b●dies
with
many
horrible
pollutions
?
And
whe
as
they
haue
been
often
told
of
these
faults
,
and
sharpely
rebuked
for
them
,
doe
they
not
for
all
that
continue
still
in
them
,
and
vndertake
the
defence
of
them
?
Yea
doe
they
not
fret
,
and
fume
,
and
chafe
,
at
such
as
seek
to
reclaime
them
from
their
leaud
courses
?
If
their
consciences
doe
accuse
them
of
these
,
and
the
like
crimes
,
vndoubtedly
they
are
guiltie
of
high
treason
against
the
Lord
of
heauen
and
earth
:
they
carrie
the
diuels
badge
,
and
fight
vnder
his
banner
,
as
professed
enemies
vnto
God
,
and
his
truth
:
and
whatsoeuer
they
thinke
of
themselues
,
such
the
Lord
will
esteeme
them
to
be
,
and
proceed
against
them
accordingly
.
Secondly
,
let
this
teach
vs
to
bee
most
fearefull
of
transgressing
the
sacred
lawes
of
our
heauenly
King
:
and
if
we
be
at
any
time
put
to
that
straite
,
that
wee
must
either
violate
the
commandement
of
our
earthly
gouernours
,
or
of
God
himselfe
,
let
vs
chuse
rather
to
obey
God
then
men
:
and
with
a
meeke
spirit
,
and
peaceable
cariage
submit
our selues
to
their
censures
,
rather
then
incurre
the
Lords
displeasure
,
and
so
become
liable
to
his
iudgements
.
Thirdly
,
this
is
for
singulas
comfort
vnto
Gods
people
,
who
are
charged
to
be
factious
and
seditious
,
vnquiet
and
vndutifull
persons
:
yet
so
long
as
their
consciences
tell
them
,
that
they
are
willing
to
attend
to
holy
and
wholesome
doctrine
,
whereby
their
sinnes
may
bee
reproued
,
and
their
hearts
and
liues
reformed
and
bettered
,
they
may
be
sure
that
God
accounteth
them
good
subiects
;
and
those
that
are
such
vnto
him
,
are
of
all
other
most
loyall
and
dutifull
vnto
their
rulers
and
gouernors
:
neither
indeed
can
any
be
truly
faithfull
vnto
men
,
that
hath
not
first
learned
to
be
faithful
vnto
God
.
Let
vs
not
therefore
be
dismaied
at
the
clamors
of
those
that
doe
vniustly
charge
vs
with
disloyalty
.
Athaliah
cried
out
,
treason
,
treason
:
2.
King
.
11.14
.
but
in
truth
,
she
was
the
traitor
her selfe
:
and
the
like
may
be
said
of
many
that
are
so
ready
to
traduce
others
in
that
sort
:
whatsoeuer
their
outward
behauiour
towards
Magistrates
,
and
such
as
are
in
authority
be
,
they
are
miserable
and
wretched
rebels
before
the
Lord
,
and
such
they
shall
appeare
to
be
in
the
end
,
if
they
doe
not
in
time
submit
themselues
vnder
his
gratious
gouemment
.
THE
SIXTH
SERMON
.
ISAIAN
30.
Vers.
9.10
.
Vers.
9.
And
children
that
would
not
heare
the
law
of
the
Lord
.
10.
Which
say
vnto
the
Seers
,
see
not
:
and
to
the
Prophets
,
prophecie
not
vnto
vs
right
things
:
but
speake
flattering
things
vnto
vs
,
prophecie
errours
.
WE
haue
heard
in
the
former
words
,
that
notwithstanding
the
Iewes
did
professe
themselues
to
bee
the
onely
people
that
stood
for
God
,
and
for
his
worship
,
yet
the
Lord
doth
proclaime
them
wicked
rebels
against
his
Maiesty
.
Now
in
these
words
the
Prophet
goeth
forward
to
proue
them
to
be
such
,
and
that
hee
doth
by
two
maine
reasons
,
viz.
First
,
from
their
ill
affection
that
they
had
,
both
to
the
word
of
God
(
which
appeared
in
this
,
that
howsoeuer
they
did
by
occasion
heare
it
,
yet
they
[
would
not
]
haue
heard
it
,
Vers.
9.
if
they
could
haue
done
otherwise
for
shame
)
and
also
to
the
Prophets
of
God
,
which
brought
his
message
vnto
them
:
Vers.
10.
They
said
vnto
the
Seers
,
see
not
,
and
to
the
Prophets
,
prophecie
not
vnto
vs
right
things
:
they
could
not
endure
that
they
should
take
notice
of
euery
thing
that
was
amisse
in
them
,
and
that
they
should
presse
euery
part
of
Gods
will
vpon
their
consciences
:
this
they
thought
to
bee
too
much
strictnesse
and
precisenesse
.
2.
Secondly
,
he
proueth
them
to
be
rebels
by
their
great
affection
that
they
carried
vnto
that
which
would
doo
them
most
hurt
,
〈◊〉
.
flatteric
and
errours
.
Thus
much
to
d●ing
the
〈◊〉
and
order
of
these
words
the
meaning
whereof
shal
by
Gods
assistance
)
be
〈…〉
fully
laid
open
in
the
handling
of
the
seuerall
doctrines
.
11
,
18
,
〈◊〉
Vers.
9.
And
children
that
world
not
heare
the
l●●
of
the
Lord
.
]
In
that
the
Prophet
do
the
〈…〉
ment
proue
them
to
bee
traito●s
against
th●
most
high
.
This
is
the
doctrine
〈…〉
,
Doct.
2
viz.
that
,
It
is
a
marke
of
an
impious
person
to
reiect
the
word
.
it
is
an
infallible
note
of
an
impious
and
rebellious
person
,
to
be
vnwilling
to
heare
the
holy
word
of
God
.
Although
men
doe
ordinarily
resort
vnto
the
assemblies
where
the
Gospell
is
pursely
preached
;
yet
,
if
they
wish
in
their
hearts
that
they
were
from
vnder
those
droppings
,
and
if
they
might
haue
their
owne
choice
,
they
would
bee
from
vnder
them
,
they
are
carnall
and
vngodly
men
,
what
appearances
soeuer
there
bee
to
the
contrary
.
The
same
marke
of
wicked
sinners
is
giuen
by
Iob
,
Iob
21.14
.
where
he
saith
,
They
say
vnto
God
,
Depart
from
vs
:
for
wee
desire
not
the
knowledge
of
thy
waies
:
not
that
there
is
any
such
wicked
monster
that
will
directly
vse
those
tearmes
vnto
the
Lord
:
but
his
meaning
is
,
that
their
liues
and
practises
doe
prone
so
much
,
viz.
that
they
would
not
willingly
haue
any
thing
to
doe
with
God
:
which
appeareth
by
this
,
that
they
desire
not
the
knowledge
of
his
maies
.
Let
them
say
what
they
will
,
those
that
care
not
to
bee
acquainted
with
Gods
will
,
nor
to
learne
from
thence
what
is
their
dutie
,
doe
in
effect
bid
the
Lord
depart
from
them
,
and
therefore
must
needs
bee
very
impious
and
irreligious
persons
.
To
the
same
purpose
it
is
said
in
the
Psal.
Psal.
81.11
.
My
people
would
not
heare
my
voice
:
and
what
of
that
?
Israel
would
none
of
me
.
If
one
should
haue
said
to
them
,
You
are
Apostaes
,
and
hate
God
in
your
hearts
,
they
would
haue
thought
it
the
greatest
wrong
that
could
be
:
but
wee
see
what
the
Lords
testimonie
is
concerning
them
;
they
would
not
attend
to
my
voice
,
therefore
they
would
none
of
me
:
they
reiected
my
word
,
therefore
they
reiected
mee
.
Besides
these
places
,
and
many
moc
that
might
bee
alleaged
,
the
causes
and
effects
of
this
vnwillingnesse
to
heare
the
Lords
message
,
will
euidently
proue
those
to
be
sinfull
persons
that
are
possessed
therewith
.
First
then
for
the
causes
thereof
,
Reason
.
The
causes
.
there
shall
two
onely
bee
named
,
though
many
other
might
bee
brought
.
One
of
them
the
Prophet
Ieremy
maketh
mention
of
,
saying
:
Vnto
whom
shall
I
speake
,
Ier.
6.10
.
and
admonish
that
they
may
heare
?
behold
their
eares
are
vncircumcised
,
and
they
cannot
hearken
.
In
the
words
going
before
hee
had
denounced
heauie
plagues
against
them
in
regard
of
their
horrible
and
fearefull
transgressions
,
which
did
continually
flow
from
them
,
euen
as
waters
from
a
fountaine
,
vers.
7.
Now
hereupon
some
man
might
say
,
If
their
offences
be
so
grieuous
,
wherefore
doe
not
you
tell
them
thereof
?
Why
,
(
faies
the
Prophet
)
vnto
whom
shall
I
speake
,
whom
shall
I
admonish
?
their
eares
are
vncircumcised
,
that
is
,
fleshly
and
carnall
:
so
that
albeit
good
instructions
be
brought
vnto
them
,
yet
they
〈◊〉
hearken
thereunto
;
but
will
bee
gazing
hither
and
thither
,
and
haue
their
minds
taken
vp
with
other
matters
.
Let
a
debter
of
theirs
come
vnto
them
to
pay
them
money
,
and
they
will
not
be
looking
on
this
thing
and
on
that
,
when
they
should
receiue
it
at
his
hands
:
but
when
the
true
treasure
is
offered
vnto
them
freely
,
they
are
either
idle
,
or
ill
imployed
,
so
that
they
haue
no
mind
to
accept
of
that
.
Tell
them
a
tale
of
lucre
,
which
they
may
get
;
or
of
some
iniurie
done
vnto
them
;
whereof
they
may
take
aduantage
,
and
their
eares
are
wide
open
for
such
matters
:
but
let
there
bee
any
speech
vsed
tending
to
the
glory
of
God
,
or
the
saluation
of
their
soules
,
they
are
altogether
deafe
,
and
cannot
with
any
life
or
cheerfulnes
listen
to
such
things
.
Now
how
comes
their
eares
to
be
thus
vncircumcised
?
because
their
hearts
are
vncircumcised
:
(
which
is
the
second
cause
of
their
vnwillingnesse
to
attend
to
the
words
of
wisedome
:
)
And
this
appeareth
in
two
things
:
the
first
is
,
that
(
as
Ieremy
speaketh
)
they
delight
not
in
Gods
voice
.
Ier.
6.10
.
The
second
,
that
they
doe
take
pleasure
in
vnrighteousnesse
,
as
the
Apostle
witnesseth
.
2.
Thes.
2.12
.
And
looke
how
much
delight
any
one
taketh
in
sin
,
so
much
hatred
will
hee
beare
against
the
word
that
checketh
him
for
his
sin
:
and
in
what
measure
any
man
dislikes
the
word
,
in
the
same
measure
will
he
take
pleasure
in
all
manner
of
iniquity
,
which
is
condemned
by
the
word
.
And
thus
much
for
the
causes
of
this
vnwillingnesse
.
The
ill
effects
follow
,
2.
The
effects
.
which
(
to
mention
but
a
few
of
a
great
many
)
are
three
.
The
two
former
in
respect
of
men
them
felues
,
the
last
in
respect
of
God
.
Concerning
themselues
,
first
,
they
are
neuer
able
to
meditate
on
the
word
.
For
whatsoeuer
a
man
comes
vnwillingly
to
hearken
vnto
,
that
will
quickly
slip
out
of
his
minde
,
neither
can
he
possibly
get
it
to
take
any
deepe
roote
in
his
heart
.
Hence
is
it
that
when
couetous
,
or
malicious
,
or
vnchast
persons
repaire
vnto
Sermons
to
please
their
masters
,
or
to
satisfie
the
law
,
or
for
some
such
by
respect
,
they
neuer
seriously
thinke
of
that
which
they
haue
heard
,
to
make
any
application
thereof
vnto
themselues
;
they
cannot
bring
their
hearts
vnto
it
:
for
a
sinfull
conscience
will
not
endure
to
be
tied
to
the
word
of
the
Lord
.
The
Prophet
Dauid
saith
,
Lord
how
loue
I
thy
law
?
Psal.
119.97
.
my
meditation
is
in
it
continually
.
What
will
follow
then
if
a
man
doe
not
loue
Gods
law
?
Surely
,
he
will
not
at
any
time
meditate
theron
:
which
he
that
doth
not
,
must
needs
be
a
very
sinfull
creature
.
Secondly
,
as
hee
will
neuer
ponder
vpon
it
,
so
neither
will
he
practise
it
.
Hee
that
is
vnwilling
to
heare
his
dutie
,
will
bee
much
more
vnwilling
to
doe
it
.
If
wee
see
a
seruant
that
cannot
endure
to
be
informed
what
is
his
masters
will
and
pleasure
,
we
presently
conclude
that
such
an
one
will
not
proue
a
faithfull
and
trusty
seruant
:
and
so
may
we
do
without
any
breach
of
charity
,
when
wee
perceiue
a
man
to
be
altogether
carelesse
,
or
contemptuous
in
listening
to
the
charge
of
his
heauenly
master
:
he
that
cannot
abide
to
heare
of
the
duties
of
the
Sabbath
,
nor
of
the
exercises
of
religion
that
he
is
to
performe
in
his
familie
,
and
the
like
,
we
may
boldly
say
,
except
the
Lord
conuert
this
mans
heart
,
certainly
he
will
neuer
make
conscience
of
performing
these
duties
.
Now
for
the
effect
which
they
shall
find
from
the
Lord
,
it
is
this
that
he
will
deale
with
them
,
as
with
wicked
and
vngodly
ones
,
both
in
this
life
,
and
afterwards
:
2.
Thes.
2.10.11.12
.
for
because
they
receiue
not
the
loue
of
the
truth
,
that
they
might
be
saued
,
therefore
God
wil
send
them
strong
delusions
,
that
they
should
beleeue
lies
.
That
all
they
may
be
damned
that
beleeue
not
the
truth
,
but
take
pleasure
in
vnrighteousnesse
.
This
doctrine
maketh
First
,
for
the
terror
of
Papists
,
Vse
1
and
all
such
as
are
popishly
affected
,
as
being
liable
to
this
iudgement
and
heauie
stroake
of
God
,
because
they
refuse
to
heare
the
word
of
the
Lord
,
and
will
rather
hearken
to
erroneous
and
heretical
doctrine
,
then
to
the
truth
of
God
contained
in
the
holy
Scriptures
;
and
rather
lie
in
prison
amongst
malefactors
,
then
bee
in
the
Church
amongst
true
Christians
.
But
though
they
doe
not
heare
the
word
preached
,
Obiect
.
1
yet
(
will
some
say
)
they
pray
very
much
.
What
of
that
?
Answ.
doe
they
imagine
to
haue
any
benesit
by
their
prayers
?
if
they
doe
,
they
will
bee
much
deceiued
:
Prou.
28.9
.
for
Salomon
saith
,
He
that
turneth
away
his
eare
from
hearing
the
law
,
euen
his
prayer
shall
be
abominable
.
Let
them
pretend
what
they
will
for
their
wilfull
absenting
of
themselues
from
our
assemblies
,
as
namely
,
that
wee
corrupt
the
word
,
and
misinterprete
and
misapply
the
same
,
yet
they
shall
finde
,
that
they
haue
refused
to
embrace
the
loue
of
the
truth
,
2.
Thes.
2.
and
haue
beleeued
lies
;
and
that
therefore
the
Lord
hath
iustly
giuen
them
vp
to
bee
deluded
by
Satan
,
and
so
to
bee
damned
with
him
euerlastingly
.
Secondly
,
for
the
iust
reproofe
of
many
among
vs
,
who
will
come
vnto
the
Church
,
and
sit
before
the
Preacher
,
as
men
and
women
desiring
to
obtaine
the
knowledge
of
Gods
waies
,
whereas
in
truth
the
Lord
and
their
owne
consciences
can
witnesse
,
that
they
are
altogether
vnwilling
to
receiue
any
wholesome
admonition
and
instruction
:
and
that
no
charge
is
,
or
can
bee
more
vnpleasant
,
and
distastfull
vnto
them
,
then
that
of
the
God
of
heauen
,
when
he
straitly
enioyneth
them
with
all
speed
to
get
out
of
their
sins
,
and
to
turne
their
feet
into
the
way
of
his
testimonies
.
And
because
they
will
bee
very
loath
to
acknowledge
thus
much
,
but
are
ready
to
harbour
too
good
an
opinion
of
themselues
,
as
if
none
were
more
forward
hearers
then
they
are
,
let
their
owne
hearts
bee
iudges
,
what
preparation
they
make
before
hand
for
the
fitting
of
themselues
for
such
a
great
worke
;
what
attention
they
vse
when
they
are
present
,
and
what
meditation
and
conference
they
haue
concerning
it
when
they
are
departed
.
Of
which
points
if
they
would
without
partiality
examine
themselues
,
they
should
easily
discerne
a
great
deale
of
backwardnesse
in
their
nature
,
and
in
their
practise
.
If
a
man
should
protest
that
hee
goes
to
the
market
with
a
great
desire
to
buy
food
for
himselfe
and
his
family
,
yet
if
he
alwaies
played
the
vnthrift
with
his
money
,
and
neuer
brought
home
any
prouision
,
we
would
not
giue
credit
to
his
words
,
but
account
him
a
meere
dissembler
:
and
the
like
censure
may
wee
passe
on
such
,
as
pretend
they
are
willing
to
reape
benefit
by
the
word
,
to
the
intent
they
may
bee
able
to
helpe
both
themselues
and
their
families
,
and
yet
neuer
carrie
away
any
thing
to
the
purpose
,
but
if
they
aske
them
what
points
were
handled
,
they
can
say
nothing
but
this
,
surely
wee
heard
a
very
good
Sermon
,
God
be
thanked
,
but
my
memory
is
very
short
,
or
,
I
cannot
vtter
all
that
I
haue
in
my
mind
:
my
heart
,
I
hope
,
is
as
good
as
the
best
,
though
I
cannot
talke
of
the
Sermon
as
others
doe
:
what
is
this
but
to
deceiue
their
owne
soules
with
vaine
words
?
for
certainely
hee
that
hath
a
heart
willing
to
heare
,
will
haue
a
tongue
readie
to
vtter
,
in
some
tolerable
sort
,
that
which
hee
hath
heard
,
though
not
all
of
it
,
yet
a
good
part
of
it
,
as
God
hath
giuen
to
euery
one
the
measure
of
grace
.
Another
sort
are
here
to
be
reproued
,
who
doe
in
a
more
palpable
and
grosse
manner
manifest
their
vnwillingnesse
to
heare
,
in
that
they
wil
take
euery
sleight
occasion
to
absent
themselues
,
and
that
not
onely
on
the
weeke
daies
,
but
on
the
Lords
day
also
:
so
that
when
the
Lord
commeth
euen
to
their
dores
,
and
offereth
to
powre
downe
his
graces
abundantly
vpon
them
,
they
refuse
his
gracious
offer
,
Act.
13.46
.
and
so
iudge
themselues
vnworthie
of
eternall
life
.
Thirdly
,
this
is
for
our
instruction
:
if
we
would
be
freed
from
the
accusation
,
and
condemnation
of
impious
and
prophane
persons
,
then
let
vs
labour
to
be
willing
and
well
affected
hearers
;
and
come
with
a
better
appetite
to
the
food
of
our
soules
,
then
wee
doe
to
the
food
of
our
bodies
,
and
be
more
desirous
to
get
an
encrease
of
spirituall
graces
by
the
one
,
Remedies
against
vnwillingnesse
to
heare
the
word
.
then
of
naturell
strength
by
the
other
.
Now
to
the
intent
that
we
may
do
so
,
we
must
vse
these
remedies
following
.
First
,
purge
our
hearts
by
true
and
vnfained
repentance
from
the
venome
of
all
grosse
and
presumptuous
sinnes
,
yea
from
the
allowance
and
liking
of
the
least
infirmities
:
for
otherwise
if
our
soules
bee
clogged
with
poysoned
humours
of
sinne
,
wee
shall
find
no
manner
of
appetite
,
or
affection
to
our
spirituall
food
.
Wherefore
the
Apostle
Iames
exhorting
the
twelue
tribes
to
receiue
the
word
with
meekenesse
,
prescribeth
them
what
course
to
take
for
the
preparing
of
their
hearts
thereunto
,
Iam.
1.20.21
.
viz.
to
put
away
wrathfull
and
violent
affections
,
&
to
lay
apart
al
filthinesse
and
superfluity
of
malitiousnes
.
And
the
like
direction
the
Apostle
Peter
giueth
in
his
first
Epistle
,
and
second
chapter
,
vers.
1.2
.
thereby
implying
,
that
it
is
in
vaine
for
men
to
imagine
that
they
can
bee
profitable
hearers
and
receiuers
of
the
doctrine
of
Christ
,
till
they
haue
done
their
best
endeauour
to
cleanse
their
hearts
and
their
hands
from
all
manner
of
iniquitie
.
Secondly
,
let
vs
consider
of
the
excellency
of
the
word
,
and
meditate
on
the
strange
and
admirable
effects
that
it
worketh
:
as
namely
,
how
pure
,
and
holy
and
perfect
it
is
euery
way
:
Psal.
19.7
.
&c.
how
it
enlighteneth
the
mind
,
and
giueth
wisedome
to
the
simple
:
how
it
conuerteth
the
soule
,
and
frameth
the
affections
vnto
obedience
:
2.
Cor.
10.
Act.
26.18
.
how
it
casteth
downe
the
strong
holds
of
the
diuell
,
setteth
men
at
libertie
from
the
power
of
darkenesse
,
Iam.
1.21
.
and
translateth
them
into
the
glorious
kingdome
of
Iesus
Christ
:
and
in
a
word
,
is
able
to
saue
their
soules
that
doe
in
a
conscionable
manner
attend
thereunto
,
and
treasure
it
vp
in
the
secret
of
their
hearts
.
Which
things
being
well
considered
,
will
set
an
edge
on
our
affections
,
Psal.
119.
and
cause
vs
to
haue
as
great
delight
in
Gods
statutes
,
as
in
all
manner
of
riches
.
Thirdly
and
lastly
,
when
wee
feele
within
vs
a
great
vnwillingnesse
to
hearken
to
the
word
(
as
the
flesh
will
alwaies
bee
vnwilling
to
that
which
will
mortifie
and
kill
the
sinfull
lusts
thereof
)
let
vs
say
with
the
Prophet
Dauid
,
Psal.
119.
part
.
5.
Lord
encline
my
heart
vnto
thy
testimonies
.
Neuer
discourage
our selues
,
by
thinking
,
surely
I
shall
neuer
bee
able
to
master
my
affections
,
and
to
bring
my
heart
with
cheerefulnesse
to
listen
vnto
holy
things
,
but
goe
vnto
the
Lord
that
is
greater
then
our
hearts
,
and
stronger
then
our
sinnes
,
and
beseech
him
to
giue
vs
a
good
affection
to
his
testimonies
,
and
if
wee
aske
in
faith
and
humility
,
wee
shall
bee
sure
to
obtaine
our
hearts
desire
:
Psal.
25.
for
the
Lord
hath
promised
to
teach
the
humble
his
way
:
and
if
hee
vndertake
it
,
it
is
neither
our
sinfull
nature
,
nor
Satans
malice
that
can
hinder
his
worke
,
but
he
will
by
degrees
accomplish
the
same
in
vs
,
a●●ee
hath
done
in
all
his
elect
from
the
beginning
of
the
world
euen
vnto
this
present
time
.
And
thus
much
for
the
helpes
that
wee
must
vse
,
that
wee
may
become
willing
and
cheerefull
hearers
of
the
word
of
the
Lord
.
Vers.
10.
Which
say
vnto
the
Seers
,
see
not
,
&c.
THe
Prophet
had
charged
them
that
they
were
vnwilling
to
heare
Gods
word
:
but
they
might
obiect
:
Wee
are
as
forward
to
heare
as
any
other
;
yea
(
saith
he
)
you
heare
indeed
:
but
what
doctrine
are
you
most
desirous
of
?
would
you
not
be
flattered
,
rather
then
reproued
?
would
you
not
haue
falshood
preached
vnto
you
,
rather
then
the
truth
?
Doe
you
not
say
vnto
the
Seers
,
see
not
,
and
to
the
Prophets
,
prophecie
not
vnto
vs
right
things
,
but
speake
flattering
things
vnto
vs
:
prophecie
errours
?
not
that
they
were
so
brutish
as
in
words
to
say
thus
much
vnto
the
Seers
;
that
is
,
to
their
faithfull
teachers
,
which
had
an
insight
into
Gods
will
;
but
their
actions
testified
so
much
:
for
they
would
vilifie
and
persecute
such
as
dealt
faithfully
with
them
.
Whence
obserue
,
Doct.
3
that
the
more
wholesome
and
holy
any
doctrine
is
,
The
most
holy
doctrine
is
most
distastfull
vnto
vnholy
persons
.
the
more
grieuous
is
it
vnto
the
wicked
sinners
.
As
any
man
of
God
preacheth
more
soundly
,
and
commeth
nearer
the
conscience
,
so
is
hee
more
abhorred
of
vngodly
men
.
This
we
may
see
euidently
in
sundry
examples
of
Scripture
,
as
first
of
all
in
those
of
whom
mention
is
made
in
the
Reuelation
,
where
it
is
said
,
Reuel.
11.
that
there
were
two
witnesses
,
that
is
,
a
competent
and
sufficient
number
of
faithfull
Preachers
,
which
were
like
Oliue
trees
,
Vers
4.
to
distill
the
oyle
of
grace
into
mens
hearts
,
and
like
Candelstickes
to
hold
forth
the
light
vnto
those
that
liued
in
darknesse
and
ignorance
:
but
what
was
the
effect
of
their
preaching
?
Vers.
10.
It
is
said
that
these
two
Prophets
vexed
them
that
dwealt
on
the
earth
:
that
is
,
all
earthly
minded
men
:
all
such
as
were
ignorant
and
proud
,
vnchast
and
couetous
:
so
that
they
could
neuer
be
well
,
till
they
had
killed
them
,
and
cast
out
their
corpses
into
the
streets
of
the
city
:
but
then
they
were
glad
and
reioyced
,
and
sent
presents
one
to
another
in
token
of
their
ioy
,
hoping
that
now
these
two
witnesses
were
dispatched
out
of
the
way
,
they
should
go
on
merrily
in
their
leaud
courses
,
and
liue
at
hearts
ease
.
So
Ahab
professeth
that
hee
hated
the
Prophet
Micaiah
,
and
could
not
abide
him
:
how
came
that
to
passe
?
he
could
like
well
enough
of
those
foure
hundred
false
Prophets
that
were
entertained
at
Iezabels
table
:
this
was
the
very
true
cause
;
Micaiah
neuer
prophecied
good
vnto
him
,
1.
King
.
21.20
.
but
euill
.
Hee
would
deale
faithfully
in
deliuering
Gods
message
,
and
not
flatter
him
either
for
feare
or
fauor
,
but
when
God
proclaimed
warre
against
him
,
(
as
hee
must
needs
being
an
impious
Idolater
)
hee
would
let
him
heare
of
it
,
and
giue
him
no
allowance
in
his
wicked
enterprises
:
whereas
those
foure
hundred
dissembling
hypocrites
had
learned
to
frame
themselues
to
the
Kings
humour
,
and
to
speake
not
true
but
pleasing
things
vnto
him
,
and
by
that
meanes
they
insinuated
themselues
into
his
fauour
.
And
as
he
was
affected
towards
Micaiah
,
so
was
hee
also
towards
Elij●h
:
Hast
thou
found
me
,
O
mine
enemy
?
(
saith
he
.
)
1.
King
.
21.20
.
Now
what
was
the
reason
he
should
professe
such
emnity
against
him
?
euen
this
,
that
the
holy
Prophet
of
God
came
euer
furnished
with
sharpe
rebukes
,
and
terrible
threatnings
from
heauen
,
which
hee
was
to
denounce
against
him
for
his
monstrous
impiety
against
the
Lord
,
and
cruelty
against
his
seruants
.
The
like
may
be
seene
in
Paul
,
who
for
deliuering
the
holy
and
powerfull
doctrine
of
the
Gospell
,
was
counted
a
pestilent
fellow
,
Act.
24.
and
a
troubler
of
the
whole
world
:
not
of
the
Saints
that
were
in
the
world
,
but
of
such
as
were
men
of
the
world
,
who
could
not
endure
to
haue
their
ignorance
,
their
Idolatry
,
their
hypocrisie
,
the
ill
gouernment
of
their
tongues
,
of
their
affections
and
of
their
families
,
laid
open
and
disgraced
,
and
the
reformation
of
these
corruptions
vrged
and
pressed
vpon
their
consciences
.
To
this
same
purpose
we
may
obserue
further
how
mad
and
outragious
they
were
against
Steuen
,
Acts
7.
when
hee
came
with
sound
doctrine
to
their
vnsound
hearts
:
Act
7.54
.
&c.
it
is
said
when
they
heard
the
things
that
hee
deliuered
,
their
hearts
brast
for
anger
,
and
they
gnashed
at
him
with
their
teeth
,
and
so
giuing
a
shout
with
a
loud
voice
,
and
stopping
their
eares
,
that
they
might
not
heare
him
any
longer
,
they
ranne
vpon
him
with
great
violence
,
and
carrying
him
out
of
the
city
,
stoned
him
to
death
.
Reasons
.
The
reasons
why
pure
and
holy
doctrine
is
so
vnpleasant
and
vnwelcome
vnto
impure
and
vnholy
persons
,
are
these
:
First
,
because
it
doth
maruellously
crosse
their
wretched
lusts
,
and
goes
against
those
euill
affections
and
actions
which
they
are
determined
to
follow
:
they
would
bee
proud
;
but
the
word
tels
them
,
Iam.
4.
that
then
the
Lord
will
resist
them
,
and
at
length
confound
them
bodies
and
soules
:
they
would
bee
alwaies
rooting
in
the
earth
,
and
scraping
together
the
pelfe
of
this
world
;
Reuel.
22.
but
the
word
tels
them
,
that
such
swine
shall
be
without
,
that
is
,
excluded
from
the
heauenly
Ierusalem
,
and
haue
their
portion
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
Now
when
they
are
resolued
to
bee
proud
still
,
and
to
bee
rooters
still
,
and
the
Ministers
of
God
are
euer
and
anon
grating
vpon
their
consciences
for
the
same
,
they
are
much
imbittered
and
incensed
against
them
,
and
their
doctrine
,
and
if
they
can
worke
them
any
mischiefe
,
they
shall
be
sure
not
to
misse
of
it
.
Secondly
,
such
kinde
of
doctrine
doth
much
disgrace
both
their
courses
and
persons
:
for
it
is
the
square
,
whereby
such
crooked
peeces
are
discerned
,
and
the
touchstone
wherby
wicked
mens
vnsoundnes
is
discouered
.
Hence
is
it
that
when
our
Sauiour
had
inueighed
against
the
hypocrisie
of
the
Scribes
and
Pharisies
,
an
expounder
of
the
law
answered
,
Luk
9
45.46
.
and
said
vnto
him
,
Master
,
thus
saying
,
thou
puttest
vs
to
rebuke
also
:
as
if
hee
should
haue
said
,
Be
aduised
what
you
speak
:
for
this
doctrine
of
yours
tendeth
to
our
disgrace
,
as
wel
as
vnto
theirs
.
But
what
?
doth
our
Sauiour
forbeare
them
hereupon
?
nay
,
hee
commeth
nearer
vnto
them
,
and
driueth
the
naile
to
the
head
,
saying
,
Woe
be
vnto
you
also
ye
Interpretors
of
the
law
:
as
if
he
should
say
,
Will
you
play
the
dissemblers
,
and
must
not
a
man
speake
against
your
sin
for
feare
of
disgracing
you
?
Yes
surely
,
sin
must
haue
shame
wheresoeuer
it
is
;
and
therefore
woe
vnto
you
also
yee
Lawyers
,
for
without
repentance
your
case
is
very
dangerous
.
Thirdly
,
the
diuell
is
much
disquieted
with
right
and
powerfull
doctrine
.
If
a
man
come
with
the
sword
of
the
Spirit
to
strike
down
right
vpon
the
sinnes
of
mens
soules
,
and
to
summon
their
drowsie
consciences
before
the
iudgement
seate
of
Iesus
Christ
,
that
is
the
next
way
to
thrust
the
diuell
out
of
possession
,
Luk.
10.18
.
and
to
cast
him
violently
out
of
their
harts
,
euen
as
the
lightening
fals
from
the
cloud
.
And
this
we
must
make
full
reckoning
of
,
that
whatsoeuer
dislikes
the
diuell
,
Iohn
8.
the
same
will
dislike
the
children
of
the
diuell
.
And
therefore
we
may
obserue
,
Act.
16.17
.
&c.
that
when
Paul
at
Philippi
had
cast
out
the
diuell
of
the
maid
that
had
a
spirit
of
diuination
,
Satan
himselfe
being
enraged
thereby
,
all
the
city
was
in
an
vprore
against
him
and
Silas
,
and
commanded
them
to
be
grieuously
scourged
with
roddes
,
and
after
to
bee
laid
fast
as
close
prisoners
,
with
their
feet
in
the
stocks
.
This
point
serueth
,
Vse
.
1.
For
instruction
to
Ministers
,
that
,
if
they
be
faithfull
vnto
the
Lord
in
teaching
right
things
in
a
right
manner
,
they
must
make
full
account
that
euill
men
will
be
grieued
,
and
tired
,
and
quite
wearied
out
therewith
:
they
will
be
vnwilling
to
come
to
the
Church
,
and
think
euery
houre
two
,
while
they
are
there
.
Christ
himselfe
could
not
please
carnall
men
;
nay
he
displeased
them
most
,
because
his
teaching
was
best
.
But
what
saith
hee
for
his
owne
and
others
comfort
?
Luk.
7.35
.
Wisedome
is
iustified
of
her
children
:
so
that
albeit
fleshly
minded
men
dislike
and
reiect
pure
and
plaine
doctrine
,
yet
those
that
are
wisdomes
children
,
that
is
,
truly
and
spiritually
wife
,
will
approue
it
,
and
embrace
it
.
Secondly
,
this
is
for
instruction
to
all
Gods
people
,
that
they
should
labour
to
bring
their
hearts
to
bee
willing
to
heare
and
receiue
sound
doctrine
,
that
they
may
from
a
plaine
and
faithful
desire
say
vnto
the
Prophets
,
Isa.
30.10
.
prophecie
vnto
vs
right
things
:
tell
vs
plainely
of
our
faults
;
make
vs
to
see
them
,
and
to
be
ashamed
of
them
:
if
you
perceiue
vs
to
be
couetous
,
or
voluptuous
,
or
riotous
,
&c.
let
vs
heare
of
these
our
corruptions
,
and
of
the
iudgements
of
God
due
vnto
them
,
that
so
we
may
be
terrified
and
reclaimed
from
them
.
And
when
we
feele
in
the
duties
of
piety
,
or
mercy
,
or
of
our
callings
,
let
vs
bee
admonished
and
exhorted
;
let
vs
haue
forcible
and
vnanswerable
reasons
,
for
the
conuincing
of
our
iudgements
,
and
the
winning
of
our
affection
to
the
loue
and
liking
of
those
good
duties
,
which
wee
haue
been
formerly
negligent
to
performe
.
If
wee
can
come
thus
prepared
to
the
preaching
of
the
word
,
wee
shall
receiue
abundant
fruit
and
profit
thereby
:
and
hence
bee
assured
to
our
comfort
,
that
we
are
not
rebels
and
traitors
against
the
great
King
of
heauen
,
but
his
true
and
faithfull
subiects
and
seruants
,
in
that
we
are
glad
to
know
his
statutes
,
and
willing
and
desirous
to
yeeld
all
loyall
and
dutifull
obedience
thereunto
;
and
howsoeuer
our
owne
misinformed
consciences
,
or
Satan
,
our
subtill
enemie
,
may
perswade
vs
that
we
doe
not
loue
and
feare
the
Lord
,
but
that
we
haue
vnsound
and
vnsanctified
hearts
,
yet
let
vs
stand
vpon
the
contrary
:
for
if
wee
haue
no
other
argument
of
our
true
and
sincere
loue
towards
God
,
yet
this
may
bee
sufficient
,
viz.
that
wee
doe
vnfainedly
loue
and
embrace
his
sacred
word
:
it
is
an
vndoubted
testimonie
of
a
good
stomacke
,
to
bee
delighted
and
refreshed
with
wholesome
food
:
neither
is
there
a
surer
and
better
signe
of
a
sound
heart
,
than
to
be
wel
affected
towards
a
sound
ministery
.
Vers.
10.
But
speake
flattering
things
vnto
vs
,
prophecie
errours
.
]
IN
that
they
desire
such
kind
of
preaching
,
wee
might
note
this
doctrine
,
that
,
Our
sinfull
nature
loues
nothing
so
much
as
that
which
will
do
vs
most
hurt
.
But
of
this
point
,
See
vers.
6.
Doct.
1.
before
.
Our
wretched
nature
is
neuer
so
forward
vnto
any
thing
,
Doct.
4
All
men
are
naturall
most
prone
vnto
cuill
.
as
vnto
that
which
is
sinfull
and
vtterly
vnlawful
.
All
men
are
naturally
exceeding
slacke
in
attempting
and
executing
that
which
is
good
:
but
very
swift
in
setting
vpon
,
and
going
through
with
that
which
is
euill
.
Therefore
is
it
said
of
all
the
sonnes
of
Adam
without
exception
,
Rom.
3.15
.
that
their
feet
are
swift
to
shed
blood
.
Many
there
are
,
who
if
they
should
be
prest
io
fight
in
lawfull
warre
for
God
and
their
countrie
,
would
be
fearfull
and
dastardly
,
and
if
they
could
with
any
credit
or
safety
,
they
would
betake
them
to
their
heeles
:
and
yet
the
same
men
in
a
priuate
quarrell
,
or
in
robbing
by
the
high
waies
side
,
or
in
stealing
somewhat
out
of
their
neighbours
grounds
,
will
bee
very
forward
and
swift
to
shed
blood
.
Againe
,
there
are
diuers
that
are
exceeding
slow
in
going
to
a
Sermon
,
or
to
any
such
holy
exercise
,
or
seruice
:
but
to
runne
to
a
Bul-baiting
,
or
a
Beare
baiting
,
or
to
a
Whitson-ale
,
none
shal
rise
more
early
,
nor
hasten
more
speedily
then
they
.
Examples
will
make
this
point
yet
more
cleare
.
When
Nebuchadnezzar
was
minded
to
passe
an
vniust
sentence
of
death
vpon
the
Caldeans
and
Astrologians
,
Dan.
2.14
.
for
that
they
could
not
bring
to
his
minde
his
dreame
,
which
he
himselfe
had
forgotten
,
he
made
great
speed
in
the
matter
,
in
so
much
that
he
adiudged
all
to
die
,
not
onely
those
that
had
bin
examined
,
but
all
such
as
were
of
that
profession
,
yea
not
onely
those
that
were
Sorcerers
and
Coniurers
indeed
,
but
Daniel
and
his
companions
,
that
were
but
onely
supposed
to
be
such
,
whereas
they
did
in
truth
abhor
all
those
vnlawfull
and
diuellish
Arts.
If
it
had
been
some
matter
tending
to
Gods
glory
,
or
the
good
of
his
Church
,
hee
would
not
haue
been
so
ready
to
yeeld
vnto
it
,
and
if
such
a
sentence
had
been
past
,
there
would
haue
been
many
obiections
and
oppositions
,
so
that
the
execution
thereof
would
hardly
haue
followed
so
speedily
,
as
this
heere
did
;
in
which
regard
Daniel
taketh
exception
against
it
,
saying
,
Why
is
the
sentence
so
hastie
from
the
King
?
The
like
forwardnesse
was
there
in
the
vnbeleeuing
Israelites
vnto
the
foule
and
abominable
sinne
of
Idolatrie
:
Exod.
32.3
.
Moses
had
laboured
much
to
perswade
them
to
make
a
couenant
with
God
,
and
to
cleaue
vnto
him
in
faithfull
and
constant
obedience
;
yet
when
hee
had
been
a
while
out
of
the
way
,
they
would
needs
haue
a
golden
Calfe
in
stead
of
Moses
,
to
goe
before
them
,
and
therefore
all
of
a
sudden
they
came
with
great
violence
vnto
Aaron
,
vrging
him
to
make
them
one
:
hee
being
afraid
to
crosse
them
and
to
displease
them
,
goeth
about
by
carnall
policie
to
stay
them
from
their
wickednesse
,
and
therefore
calleth
for
their
golden
care
rings
,
thinking
that
they
would
at
no
hand
haue
parted
with
them
:
but
when
it
was
for
the
erecting
of
Idolatry
,
hee
could
no
sooner
aske
for
them
,
but
they
presently
brouget
them
.
So
also
in
the
daies
of
Hoseah
,
Hos.
2.8
.
the
people
were
exceeding
bountifull
in
bestowing
their
corne
and
wine
,
and
oyle
,
together
with
their
gold
and
siluer
vpon
Baal
:
they
thought
nothing
too
deare
or
pretious
,
that
was
to
goe
that
way
;
so
that
they
were
content
to
part
not
onely
with
their
goods
,
but
also
with
their
sonnes
and
daughters
,
whom
they
sacrificed
vnto
diuels
.
And
as
for
euill
deeds
,
Psal.
106.
so
for
sinfull
speeches
,
there
is
in
our
nature
a
very
great
aptnesse
and
pronenesse
thereunto
,
which
vnregenerate
men
doe
helpe
forward
by
their
continuall
practise
:
in
which
regard
Ieremy
saith
concerning
them
of
his
time
,
Ier.
9.3
.
that
they
did
bend
their
tongues
like
bowes
for
lies
,
but
they
had
no
courage
for
the
truth
.
If
they
were
to
speake
of
hurtfull
and
wicked
things
,
they
had
words
at
will
,
and
boldnesse
sutable
thereunto
:
but
if
it
were
concerning
good
and
profitable
matters
,
they
had
no
heart
vnto
them
;
their
bow
and
their
string
were
both
broken
.
The
reasons
of
this
doctrine
are
these
:
Reasons
.
First
,
our
flesh
is
wholly
bent
vnto
that
which
is
sinfull
.
Gen.
6.5
.
All
the
imaginations
of
the
thoughts
of
our
harts
are
only
euil
,
and
that
continually
.
So
that
when
wee
are
about
any
wicked
practise
,
wee
haue
the
whole
force
and
strength
of
nature
to
helpe
vs
forward
:
as
on
the
contrary
,
when
wee
are
about
any
goodnesse
,
wee
haue
the
whole
current
and
streame
of
the
flesh
against
vs
,
still
readie
to
stop
and
hinder
vs
.
Wee
are
neuer
exercised
in
that
which
is
naturall
vnto
vs
,
vntill
we
be
plotting
,
or
practising
some
wickednes
against
God
,
or
some
vnrighteousnesse
against
men
.
Secondly
,
the
diuell
is
ready
to
driue
the
flesh
onward
vnto
that
which
is
euill
.
In
which
respect
it
is
said
,
that
the
wisedome
which
is
not
from
aboue
,
Iam.
3.17
.
as
it
is
earthly
and
sensuall
,
so
it
is
also
diuellish
.
The
wisedome
of
the
flesh
is
enmity
against
God
,
Rom.
8.
and
so
of
it
owne
accord
too
to
prone
vnto
all
kindes
of
mischiefe
:
and
therefore
being
set
forward
by
Satan
,
it
must
needs
be
very
violent
in
the
pursuit
thereof
.
Thirdly
,
the
world
is
ready
to
ioyne
with
vs
in
any
vnwarrantable
and
bad
courses
,
so
that
if
wee
be
addicted
to
couetousnesse
,
or
vainglory
,
or
voluptuousnesse
,
wee
shall
haue
commendation
and
incouragement
from
carnal
people
:
Ioh.
15.19
.
for
the
world
loues
,
as
it
owne
persons
,
so
likewise
it
own
works
;
such
as
are
those
before
mentioned
:
and
whatsoeuer
it
loues
,
that
it
commends
:
now
praise
is
it
which
earthly
minded
men
doe
much
hunt
for
,
and
that
makes
them
so
eager
and
swift
of
foot
in
following
after
those
things
which
the
men
of
this
world
do
affect
and
like
of
.
They
would
faine
haue
present
paiment
,
and
are
loath
to
looke
after
those
things
which
are
not
seene
:
they
would
rather
haue
their
fense
satisfied
,
then
their
hope
exercised
,
(
that
which
they
haue
,
not
being
a
sound
hope
)
and
therefore
they
chuse
rather
the
practise
of
those
euils
,
whereby
they
imagine
to
obtaine
some
present
contentment
,
then
the
performance
of
such
good
duties
,
as
would
hereafter
procure
them
an
eternall
weight
of
glory
,
besides
the
present
peace
and
comfort
which
from
the
same
would
arise
vnto
them
.
Hereby
then
(
in
the
first
place
)
is
discouered
their
follie
and
simplicitie
,
Vse
1
that
haue
a
great
opinion
of
the
religion
of
Papists
,
and
of
their
liberality
,
both
which
(
as
may
euidently
appeare
by
this
Doctrine
)
are
altogether
vaine
,
and
of
no
value
at
all
.
First
,
concerning
their
religion
,
many
doe
esteeme
of
it
in
regard
of
the
vniuersality
thereof
,
and
that
there
are
such
multitudes
that
doe
embrace
it
:
but
what
better
argument
can
we
desire
against
it
then
this
,
which
they
would
haue
to
make
for
it
?
For
all
(
as
hath
been
formerly
proued
)
are
naturally
most
enclinable
vnto
that
which
is
euill
:
and
therefore
most
men
being
so
prone
vnto
Poperie
,
what
can
bee
concluded
but
this
,
Luk.
10.
that
it
is
an
euill
and
damnable
religion
?
Christ
his
flocke
is
a
little
flocke
,
and
he
hath
but
a
few
sheepe
that
will
hearken
vnto
his
voice
,
and
bee
ordered
and
guided
by
his
Spirit
:
what
doctrine
then
can
we
imagine
that
to
be
,
but
the
doctrine
of
diuels
,
vnto
which
such
multitudes
are
ready
to
giue
eare
,
and
to
conforme
themselues
without
any
great
contradiction
?
Then
further
,
as
touching
their
liberality
which
they
so
much
stand
vpon
,
and
boast
of
,
what
matter
of
commendation
can
wee
finde
therein
,
seeing
it
tendeth
onely
and
wholly
to
the
maintenance
of
Idolatry
?
to
the
furtherance
of
superstition
?
and
to
the
setting
vp
of
themselues
in
the
roome
and
stead
of
Christ
Iesus
?
Were
not
the
idolatrous
Israelites
,
before
spoken
of
,
euery
whit
as
bountifull
,
Hos.
1.8
.
yea
more
bountiful
then
they
?
What
will
they
say
to
those
that
offered
their
sons
and
their
daughters
vnto
Moloch
,
and
such
like
abominable
Idols
?
will
that
proue
there
was
any
foundnesse
and
vprightnesse
in
them
?
Indeed
this
much
may
bee
gathered
from
thence
,
that
they
had
a
great
measure
of
loue
,
which
made
them
so
bountifull
.
But
what
kind
of
loue
was
it
?
a
Christian
and
well-grounded
loue
?
nothing
lesse
,
but
a
fleshly
and
diuellish
loue
,
as
is
very
apparant
in
this
,
that
it
made
them
so
forward
in
performing
the
workes
of
the
flesh
and
of
the
diuell
.
And
the
like
may
be
said
of
Papists
long
and
tedious
pilgrimages
,
and
their
cruell
and
vnnatuturall
whipping
of
themselues
,
and
other
such
bodily
exercises
;
it
is
no
maruell
to
see
them
vndertake
and
vndergoe
the
same
with
all
readinesse
and
willingnesse
,
because
they
are
things
vnwarrantable
by
the
word
,
and
consequently
seruices
of
the
flesh
and
not
of
God
:
And
it
is
an
easie
matter
for
a
man
to
spend
his
riches
,
his
strength
,
yea
and
his
blood
also
vpon
his
wicked
lusts
,
and
vngodly
affections
.
Secondly
,
seeing
our
nature
is
so
inclinable
vnto
wickednesse
,
let
vs
be
humbled
for
the
corruption
thereof
,
and
testifie
the
truth
of
our
humiliation
by
auoiding
all
occasions
of
euill
.
Are
wee
such
drie
wood
as
will
easily
be
kindled
?
then
let
vs
take
heed
how
we
come
too
neare
the
fire
:
are
wee
such
light
stuffe
,
as
will
soone
bee
tossed
and
carried
hither
and
thither
with
euery
puffe
?
then
let
vs
beware
how
wee
aduenture
vpon
such
places
and
such
companie
,
where
the
winde
of
false
doctrine
,
or
of
diuellish
counsell
and
perswasion
may
blow
vpon
vs
.
Men
will
yeeld
that
the
flesh
is
fraile
:
but
why
then
will
they
rush
vpon
the
occasions
of
falling
?
if
the
flesh
bee
so
subiect
to
euill
,
why
doe
they
not
crucifie
it
by
prayer
,
by
applying
the
threatnings
of
the
word
to
their
owne
soules
,
by
keeping
good
companie
,
and
the
like
?
This
is
it
that
maketh
a
number
to
fall
into
Poperie
,
into
Brownisme
,
into
some
such
dangerous
sects
,
or
other
,
that
when
they
giue
themselues
to
the
profession
of
the
Gospell
,
they
finde
it
to
bee
crosse
and
contrary
to
their
corrupt
and
sinfull
nature
,
and
therefore
they
are
full
of
contradiction
and
gainsaying
,
and
at
length
fall
to
reading
of
the
bookes
of
Papists
,
or
Brownists
,
or
the
like
:
and
then
they
are
carried
vnto
their
opinions
with
such
eagernesse
and
violence
,
as
a
ship
on
the
sea
that
goes
with
winde
and
sale
.
Now
what
is
the
reason
hereof
?
because
the
flesh
is
neuer
strongly
bent
,
vntill
it
meet
with
an
ill
obiect
,
but
then
it
passeth
on
amaine
without
any
stop
or
let
.
Therefore
let
vs
bee
carefull
that
wee
doe
not
rush
vpon
any
such
inducements
vnto
Idolatrie
,
or
schisme
,
or
any
manner
of
impiety
;
for
otherwise
wee
shall
be
sure
to
bee
intrapped
and
insnared
.
Oh
but
this
is
too
much
nicenesse
and
scrupulositie
,
Obiect
.
(
will
some
say
)
I
hope
we
are
not
so
weake
nor
so
simple
,
but
we
can
chuse
the
best
,
and
leaue
the
worst
:
be
present
at
any
popish
worship
,
and
yet
keepe
our
hearts
to
God
:
conuerse
with
any
company
,
and
yet
continue
honest
men
still
.
Haue
you
so
good
a
perswasion
of
your
flesh
?
Answ.
certainly
you
doe
thereby
giue
mee
iust
occasion
to
haue
an
ill
perswasion
of
you
,
and
to
suspect
that
in
truth
you
doe
not
much
care
of
what
religion
or
of
what
conuersation
you
be
.
Others
haue
bin
as
well
conceited
of
themselues
as
you
,
and
thereupon
haue
been
bold
without
any
calling
or
warrant
to
trauell
into
strange
countries
,
and
being
there
,
to
see
Images
,
and
to
heare
Masses
,
and
to
vse
familiarity
with
men
of
all
sorts
.
But
what
hath
been
the
euent
thereof
?
they
haue
returned
home
,
either
of
no
religion
,
or
of
a
false
religion
.
This
lamentable
experience
doth
shew
to
be
most
true
,
in
many
young
Gentlemen
of
the
greatest
houses
in
this
our
land
,
whose
atheisticall
and
prophane
carriage
should
bee
a
warning
vnto
others
,
not
to
presume
vpon
their
owne
strength
,
nor
to
tempt
the
Lord
by
casting
themselues
vpon
the
occasions
of
euill
.
Thirdly
,
this
may
serue
for
a
caueat
vnto
vs
,
that
when
we
finde
our selues
very
eager
and
forward
vnto
any
thing
,
wee
make
a
stay
,
and
a
pause
,
examining
whether
the
thing
be
lawfull
&
good
,
yea
or
no
:
and
if
it
be
so
,
yet
let
vs
search
whether
our
flesh
be
not
set
a
worke
in
that
spiritual
action
which
we
are
about
:
whether
there
bee
not
in
it
some
mixture
of
corruption
,
and
some
carnall
respect
or
other
,
that
maketh
vs
so
nimble
and
ready
in
the
performance
of
it
:
let
vs
(
I
say
)
looke
well
vnto
our
hearts
in
this
behalfe
;
for
all
is
not
fire
from
the
altar
,
that
seemes
to
bee
such
:
it
is
a
rare
thing
for
vs
to
bee
truly
zealous
of
good
workes
;
and
much
of
our
heate
proceedeth
rather
from
our
owne
flesh
,
then
from
Gods
spirit
;
and
therefore
when
wee
perceiue
our
violence
and
eagernesse
to
arise
rather
from
some
inordinate
lust
,
then
from
any
good
and
holy
affection
,
let
vs
curbe
and
restraine
the
same
,
and
beseech
the
Lord
to
moderate
our
desires
,
that
wee
may
doe
all
our
workes
in
meckenesse
and
modestie
,
and
with
that
good
temper
which
beseemeth
Christians
.
Fourthly
,
sithence
there
is
in
euery
mans
nature
such
pronenesse
vnto
sin
and
iniquitie
,
this
should
be
a
singular
comfort
vnto
Gods
children
,
when
they
finde
many
motions
vnto
euill
,
and
much
dulnes
and
backwardnes
vnto
that
which
is
good
,
they
need
not
be
dismaied
hereat
,
if
so
bee
they
see
their
corruption
and
bee
grieued
for
it
;
Rom.
7.
and
striue
against
it
.
But
why
should
Heretikes
bee
able
to
cleaue
more
earnestly
,
Obiect
.
and
firmely
to
superstition
and
idolatrie
,
then
wee
can
to
true
religion
and
pietie
?
There
is
good
reason
for
that
:
Answ.
because
they
haue
all
helpes
that
Satan
,
the
flesh
or
the
world
can
affoord
them
,
and
we
haue
all
the
hindrances
that
may
bee
from
them
all
:
for
it
pleaseth
the
Lord
,
that
while
we
haue
a
natural
life
,
we
should
haue
also
naturall
corruption
:
and
albeit
the
flesh
bee
in
part
crucified
,
yet
will
it
still
rebell
against
the
Spirit
,
and
the
diuell
and
the
world
will
take
part
with
it
.
But
what
then
is
the
difference
between
Gods
seruants
,
and
the
seruants
of
the
diuel
,
Obiect
.
seeing
there
is
in
them
both
an
vnwillingnes
vnto
that
which
the
Lord
commandeth
,
and
a
pronenes
vnto
that
which
he
forbiddeth
?
Herein
standeth
the
difference
,
Answ.
that
the
godly
take
notice
of
the
corruptions
of
their
nature
,
bewaile
them
,
and
labour
to
suppresse
them
,
not
fulfilling
the
lusts
of
their
flesh
,
either
for
the
omission
of
holy
duties
,
or
the
practise
of
any
manner
of
euill
:
Galath.
5.
for
they
haue
the
spirit
in
them
which
doth
alwaies
resist
the
sinfull
motions
of
the
flesh
,
so
that
as
they
cannot
doe
the
good
which
they
would
,
because
the
flesh
lusteth
against
the
spirit
,
that
is
,
against
the
regenerate
part
in
them
:
so
neither
can
they
doe
the
euill
that
sometimes
they
would
,
because
the
spirit
strugleth
and
fighteth
against
the
lusts
of
the
flesh
.
Now
concerning
wicked
men
,
they
are
altogether
fleshly
,
and
therefore
when
they
haue
vile
motions
from
nature
,
or
bad
suggestions
from
Satan
,
they
like
of
them
,
and
nourish
and
cherish
them
,
and
if
meanes
and
opportunity
be
offered
,
proceed
to
the
execution
of
them
.
Herein
then
may
Gods
children
reioyce
that
they
are
farre
vnlike
the
limmes
of
the
diuell
,
in
that
they
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
Rom.
8.13
.
and
therefore
shall
liue
:
whereas
others
walke
after
the
flesh
,
and
satisfie
it
in
the
lusts
thereof
,
and
therefore
shall
die
.
In
the
meditation
whereof
they
should
raise
vp
their
discouraged
hearts
,
and
fainting
spirits
to
sound
ioy
,
and
due
thankfulnes
,
for
that
the
Lord
hath
by
his
good
spirit
,
and
powerfull
word
,
wrought
a
change
in
their
hearts
,
and
made
them
that
were
naturally
set
on
mischiefe
,
and
did
drinke
in
iniquitie
with
delight
,
euen
as
beasts
drink
water
;
to
be
in
any
measure
tractable
vnto
holy
duties
,
and
to
carrie
a
perfect
hatred
against
all
impiety
and
vnrighteousnesse
,
albeit
they
cannot
get
that
masterie
of
their
sinfull
lusts
as
they
should
,
and
as
they
would
.
This
is
a
wonderfull
worke
of
God
,
for
which
we
cannot
sufficiently
praise
his
name
:
and
therefore
we
should
doe
as
the
Prophet
Dauid
did
when
the
Lord
had
put
it
into
his
heart
,
and
into
the
hearts
of
his
subiects
to
bee
liberall
towards
the
building
of
the
Temple
:
1.
Chro.
26.13.14.18
.
Now
therefore
,
our
God
,
(
saith
he
)
we
thank
thee
,
and
praise
thy
glorious
name
.
But
who
am
I
,
and
what
is
my
people
that
we
should
be
able
to
offer
willingly
after
this
sort
?
&c.
O
Lord
God
of
Abraham
,
Isaac
,
and
Israel
our
fathers
,
keepe
this
for
euer
in
the
purpose
,
and
thoughts
of
the
hearts
of
thy
people
,
and
prepare
their
hearts
vnto
thee
.
From
which
words
it
is
apparant
,
that
it
is
an
admirable
and
supernaturall
worke
to
haue
a
well
disposed
minde
,
and
a
well
affected
heart
vnto
any
thing
that
concernes
the
worship
of
God
,
and
his
glory
:
to
bee
franke
and
free-hearted
in
bestowing
ones
substance
vpon
sumptuous
buildings
,
costly
apparell
,
great
house-keeping
,
setting
vp
Lords
of
misrule
,
and
the
like
,
is
a
thing
not
worth
the
speaking
of
,
because
a
meere
carnall
man
in
arrogancie
and
vaine-glory
may
bee
very
lauish
and
prodigall
to
such
ends
and
purposes
.
But
to
haue
a
liberal
heart
for
good
vses
,
either
for
the
furtherance
of
Gods
seruice
,
or
for
the
reliefe
of
the
distressed
Saints
,
is
a
matter
that
we
should
take
speciall
notice
of
,
and
be
carefull
to
magnifie
the
name
of
the
Lord
for
it
,
and
earnestly
to
entreate
the
continuance
of
it
,
as
Dauid
doth
in
this
place
.
And
though
we
be
not
alwaies
alike
,
but
now
and
then
dull
,
and
heauie
,
and
lumpish
,
and
drowsie
,
when
it
pleaseth
the
Lord
for
our
humbling
to
let
the
flesh
play
it
part
;
yet
if
wee
sometimes
,
and
for
the
most
part
finde
spirituall
motions
and
affections
,
and
from
thence
proceed
to
holy
speeches
and
actions
,
as
occasion
and
ability
is
offered
,
wee
haue
great
cause
to
blesse
the
name
of
God
for
his
singular
fauour
and
goodnesse
towards
vs
in
that
behalfe
.
THE
SEAVENTH
SERMON
.
ISAIAH
30.
Vers.
19.
Vers.
19
Thou
shalt
weepe
no
more
:
hee
will
certainely
haue
mercy
vpon
thee
at
the
voice
of
thy
cry
:
when
he
heareth
thee
,
he
will
answere
thee
.
THe
purpose
of
these
words
is
,
to
comfort
the
elect
Iewes
against
those
sorrowes
and
miseries
that
should
fall
vpon
the
Church
,
and
Common-wealth
.
Wherein
is
declared
,
-
1.
First
,
what
fauour
the
Lord
would
shew
them
,
viz.
-
1.
That
albeit
they
should
tast
of
the
common
distresses
which
befell
the
rest
,
and
so
be
in
heauinesse
for
a
time
,
yet
at
length
they
should
be
comforted
and
refreshed
;
Thou
shalt
weepe
no
more
.
-
2.
More
generally
the
Prophet
affirmeth
,
that
hee
will
haue
mercy
vpon
them
:
not
naming
the
particulars
,
because
he
intended
to
inrich
them
with
euery
good
blessing
needfull
for
their
soules
or
bodies
.
-
2.
Secondly
,
what
duty
they
were
to
performe
,
namely
,
to
craue
this
fauour
at
the
Lords
hands
,
and
that
not
coldly
and
sleightly
,
but
vehemently
and
earnestly
:
and
then
at
the
voice
of
their
cry
God
promiseth
to
heare
them
;
yea
so
to
heare
them
,
as
to
answere
them
,
in
granting
that
which
they
should
desire
of
him
:
hee
could
no
sooner
heare
their
crying
voice
,
but
they
should
feele
his
helping
hand
.
Vers.
19.
Thou
shalt
weepe
no
more
.
]
Whence
obserue
this
doctrine
,
that
All
the
sorrowes
and
teares
of
Gods
Children
shall
end
in
ioy
.
Doct.
5
All
the
afflictions
of
the
Saints
shall
end
in
consolations
.
Isa.
30.20.29
.
Psal.
30.5
.
As
they
haue
their
times
of
feeding
vpon
the
bread
of
aduersity
,
and
the
water
of
affliction
,
so
haue
they
also
seasons
of
reioycing
,
and
of
singing
Psalmes
of
praise
for
their
happie
deliuerance
out
of
troubles
and
miseries
.
Heauinesse
may
abide
at
euening
,
but
ioy
commeth
in
the
morning
.
They
may
sow
in
teares
for
a
time
,
but
they
shall
reape
in
ioy
.
Eccles.
2.
vlt.
This
is
the
very
patrimonie
and
inheritance
of
the
Saints
,
as
the
Wise
man
saith
,
Surely
to
a
man
that
is
good
in
his
sight
,
to
wit
,
through
Christ
,
God
giueth
wisdome
,
and
knowledge
,
and
ioy
:
this
he
may
build
on
,
and
make
full
account
of
,
euen
in
the
middest
of
all
his
sorrow
and
anguish
.
And
there
is
good
reason
why
it
must
needs
be
thus
.
First
,
Reasons
.
1
because
the
afflictions
of
the
Saints
do
exceedingly
humble
them
:
for
they
looke
vpward
in
their
distresses
,
and
behold
Gods
righteous
hand
smiting
them
,
and
thereupon
descend
vnto
themselues
,
and
diue
deepe
into
their
hearts
,
to
search
what
corruptions
doe
lurke
there
,
whereby
the
Lord
is
incensed
against
them
,
that
so
those
being
remoued
by
sound
repentance
,
his
heauie
displeasure
may
bee
turned
away
from
them
,
and
his
louing
countenance
may
shine
vpon
them
.
This
is
it
that
Gods
children
will
sooner
,
or
later
come
vnto
,
albeit
for
a
fit
they
bee
passionate
and
discontented
:
they
will
at
length
turne
their
eies
from
looking
vpon
their
crosses
,
to
see
the
true
cause
thereof
,
and
so
be
grieued
for
their
offences
against
God
,
Ier.
31.19
.
and
smite
vpon
their
thighs
in
a
holy
indignation
against
themselues
,
in
regard
of
their
pride
and
vnbeleefe
and
vnthankfulnesse
,
and
other
the
like
corruptions
.
They
then
leaue
off
musing
on
other
mens
iniuries
,
and
begin
to
bethinke
themselues
of
their
owne
transgressions
,
that
so
casting
downe
themselues
by
godly
sorrow
,
1
Pet.
5.6
.
the
Lord
may
raise
them
vp
to
pure
and
holy
ioy
,
which
he
will
certainly
doe
in
due
season
;
neither
shall
all
their
sinnes
and
sorrowes
bee
able
to
keepe
them
downe
,
when
once
they
are
thoroughly
humbled
vnder
the
holy
hand
of
God
.
It
is
his
promise
then
to
lift
them
vp
,
and
Christ
his
office
to
comfort
them
that
mourne
:
Isa.
61.
and
therfore
as
those
that
in
their
miseries
are
passionate
,
and
desperate
,
full
of
murmuring
against
God
,
and
of
fretting
against
men
,
cannot
expect
any
ioyfull
issue
out
of
their
troubles
:
so
on
the
other
side
,
they
that
are
lowly
and
broken
harted
,
much
deiected
and
abased
in
the
presence
of
the
Lord
,
and
milde
and
peaceable
in
their
carriage
before
men
,
they
may
be
assured
that
all
their
sighs
shall
end
in
songs
,
that
all
teares
shall
bee
wiped
away
from
their
eyes
,
and
that
in
stead
of
the
spirit
of
heauinesse
,
they
shall
in
due
time
be
clad
with
the
garments
of
gladnesse
.
Secondly
,
Gods
seruants
doe
pray
in
their
afflictions
,
which
is
the
very
high
way
vnto
sound
comfort
:
Psal.
50.
Call
vpon
me
in
the
time
of
trouble
(
saith
God
)
and
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
This
Asa
and
Iehoshaphat
had
good
experience
of
:
for
when
they
being
in
a
great
straite
,
2.
Chron.
14.
&
20.
had
humbled
themselues
by
fasting
and
prayer
,
their
hearts
were
full
of
ioy
,
and
their
mouthes
full
of
the
praises
of
the
Lord
for
their
wonderfull
deliuerance
from
their
enemies
.
And
the
like
may
be
said
of
Hester
and
Mordecai
,
Hestor
.
and
the
rest
of
the
Iewes
in
his
time
.
Iohn
16.20
.
And
our
Sauiour
telleth
his
Disciples
,
Verily
,
verily
I
say
vnto
you
,
that
yee
shall
weepe
and
lament
,
but
your
sorrow
shal
bee
turned
into
ioy
.
But
by
what
meanes
should
they
attaine
vnto
this
?
the
words
following
doe
make
it
manifest
,
Ask
(
saith
he
)
and
ye
shall
receiue
,
Vers.
24.
that
your
ioy
may
bee
full
.
When
Christians
doe
enioy
wealth
,
and
credit
,
and
ease
,
they
are
oftentimes
made
so
dull
and
secure
therby
,
that
they
haue
little
mind
to
powre
out
their
soules
before
God
in
prayer
:
but
when
once
they
are
throughly
pinched
and
pressed
with
miseries
and
calamities
,
then
they
begin
to
renue
their
acquaintance
with
God
,
and
so
bringing
before
him
abundance
of
holy
and
heauenly
prayers
,
hee
replenisheth
them
with
store
of
sweet
and
celestiall
comforts
.
A
third
reason
hereof
may
bee
taken
from
the
end
of
Gods
afflictions
,
which
is
(
as
hee
himselfe
testifieth
in
the
booke
of
Deuteronomie
)
that
hee
may
doe
his
children
good
in
the
latter
end
,
that
hee
may
make
them
partakers
of
his
holinesse
,
Heb.
12.10
.
and
so
by
consequent
of
the
consolations
of
his
spirit
.
When
God
will
doe
his
enemies
a
notable
displeasure
,
hee
setteth
them
aloft
in
slippery
places
,
Psal.
73.
that
so
their
fall
may
bee
more
fearefull
and
vnrecouerable
:
euen
so
on
the
contrary
,
when
hee
purposeth
some
extraordinarie
benefits
vnto
his
seruants
,
hee
will
lay
them
full
low
,
and
afflict
them
full
sore
,
(
as
he
did
Ioseph
and
Dauid
)
that
so
they
may
bee
more
capable
of
his
fauours
.
Here
commeth
to
be
reproued
that
faint-heartednesse
that
is
in
many
of
Gods
children
in
the
daies
of
their
affliction
:
Vse
1
who
seeing
that
they
haue
many
,
and
great
and
strange
crosses
lying
vpon
them
,
begin
to
be
cleane
out
of
heart
,
and
out
of
hope
,
and
to
make
these
or
the
like
desperate
conclusions
;
Surely
I
shall
neuer
winde
out
of
these
distresses
;
my
state
is
past
recouerie
,
I
neuer
looke
to
see
ioyfull
day
more
.
These
are
base
and
naughtie
,
and
vnbeleeuing
speeches
,
which
doe
dismay
the
soule
,
and
cause
the
parties
that
vse
them
to
desist
from
seeking
vnto
the
Lord
for
helpe
and
reliefe
:
and
wretched
is
that
sorrow
that
driueth
vs
from
hope
and
from
prayer
.
What
?
can
the
Lord
wound
,
and
can
hee
not
heale
?
can
hee
cast
downe
,
and
can
he
not
raise
vp
?
can
hee
kill
,
and
not
make
aliue
?
shall
our
faults
bee
more
forcible
to
procure
his
displeasure
,
then
Christ
his
merits
to
recouer
his
fauour
?
Away
with
these
vnbeleeuing
conceits
,
and
distrustfull
thoughts
and
speeches
:
for
he
that
saith
hee
shall
neuer
liue
a
comfortable
life
more
,
doth
in
effect
say
thus
much
,
that
either
he
is
no
true
Christian
,
or
the
Lord
no
true
God
of
his
word
,
who
hath
said
,
Psal.
97.11
.
that
light
is
sowne
for
the
righteous
,
and
ioy
for
all
that
are
vpright
in
heart
.
Why
then
should
wee
not
sustaine
our selues
with
the
expectation
of
deliuerance
to
come
?
and
why
should
we
not
sweeten
our
present
teares
,
with
the
hope
of
future
comforts
?
The
Apostle
Iames
presseth
the
example
of
the
husbandman
,
who
though
his
barne
bee
emptie
,
and
his
seede
that
he
hath
cast
into
the
earth
,
not
yet
appearing
aboue
ground
,
Iam.
5.7.8
.
yet
he
waiteth
for
the
precious
fruit
of
the
earth
,
and
hath
long
patience
for
it
,
vntill
he
receiue
the
former
,
and
the
latter
raine
.
And
what
of
this
?
Be
ye
also
patient
therefore
(
saith
hee
)
and
settle
your
hearts
,
&c.
And
indeed
all
Christians
haue
reason
so
to
doe
:
for
they
are
good
seeds-men
,
that
are
euermore
sowing
prayers
and
teares
in
the
bosome
of
Iesus
Christ
:
and
therefore
they
haue
a
crop
growing
,
that
cannot
possibly
miscarrie
;
howsoeuer
it
fall
out
vnto
others
,
they
shall
be
sure
to
speed
well
,
and
to
haue
an
happie
issue
out
of
all
their
temptations
.
Oh
but
my
crosses
and
trials
are
strange
and
extraordinarie
.
Obiect
.
What
of
that
?
were
not
Iobs
so
,
Answ.
in
so
much
that
no
instance
could
bee
giuen
by
him
of
any
of
the
Saints
that
had
endured
the
like
?
yet
the
Lord
made
a
good
and
happie
end
of
all
his
distresses
and
miseries
,
and
so
will
he
doe
of
yours
,
if
in
faith
and
patience
you
can
waite
vpon
him
.
And
in
truth
it
is
a
great
dishonour
and
indignity
that
we
offer
vnto
the
Lord
,
when
wee
imagine
that
hee
can
doe
somewhat
for
vs
in
small
and
light
afflictions
;
but
if
our
case
bee
any
thing
extraordinarie
,
that
then
there
is
no
hope
of
helpe
and
succour
from
him
:
for
thereby
wee
make
the
Lord
such
a
Pilot
as
can
doe
somewhat
vpon
a
shallow
riuer
,
where
there
is
little
or
no
danger
:
but
vpon
the
maine
Ocean
,
especially
if
the
Sea
begin
to
swell
and
rage
,
wee
dare
not
trust
vnto
his
skill
.
what
vile
and
base
vnbeleefe
is
this
?
The
Prophet
Dauid
was
otherwise
affected
when
hee
saith
,
Psal.
46.1.2.3
.
God
is
our
hope
,
and
strength
,
a
helpe
in
troubles
ready
to
bee
found
.
Therefore
will
we
not
feare
,
though
the
earth
be
moued
,
and
though
the
mountaines
fall
into
the
middest
of
the
Sea
.
Though
the
waters
thereof
rage
,
and
the
mountaines
shake
at
the
surges
of
the
same
.
And
therefore
let
vs
be
ashamed
and
grieued
that
wee
haue
been
so
heartlesse
and
hopelesse
in
great
extremities
.
Secondly
,
is
it
so
,
that
all
the
perplexities
and
anguishes
of
the
righteous
shall
end
in
ioy
?
Is
this
a
priuiledge
and
prerogatiue
peculiar
vnto
them
?
then
how
wretched
and
wofull
is
the
condition
of
al
the
vngodly
ones
of
the
world
,
whose
sorrow
shall
end
in
sorrow
,
and
who
shall
goe
from
their
present
paine
and
griefe
vnto
perpetuall
tortures
and
torments
in
hell
fire
?
let
them
make
merrie
,
and
bee
as
iocund
as
they
will
for
a
time
,
and
seeke
to
put
away
melancholie
fits
,
as
they
tearme
them
;
they
haue
a
crop
growing
,
as
well
as
Gods
children
:
but
what
is
that
?
euen
a
crop
of
shame
,
and
horrour
,
and
anguish
,
which
shall
seize
vpon
their
soules
at
vnawares
,
and
that
to
their
euerlasting
ruine
,
and
the
vtter
destruction
of
their
bodies
and
soules
for
euermore
.
And
therefore
as
the
godly
are
to
bee
exhorted
not
to
enuie
the
prosperity
of
the
wicked
,
though
they
flourish
for
a
season
;
so
are
the
vngodly
to
bee
admonished
that
they
doe
not
esteeme
Gods
Children
to
be
miserable
,
albeit
they
be
in
heauinesse
for
a
time
:
2.
Cor.
4.
for
their
light
and
momentanie
afflictions
shall
be
recompensed
with
a
farre
most
excellent
and
eternall
weight
of
ioy
and
of
glory
:
whereas
the
short
and
vaine
delights
of
wicked
sinners
shall
bee
infinitely
ouerpeised
and
weighed
downe
with
the
vnsupportable
miseries
,
which
,
if
not
in
this
world
,
yet
in
that
which
is
to
come
,
they
shall
most
certainely
meete
withall
.
Thirdly
,
heere
is
matter
of
very
great
consolation
to
all
such
as
are
mourners
in
Sion
,
though
they
be
weeping
when
others
are
reioycing
,
and
fasting
,
when
others
are
feasting
;
yet
a
time
shall
come
,
when
sorrow
and
trouble
shall
flie
away
,
and
comfort
and
peace
shall
succeed
in
the
roome
thereof
:
God
hath
said
it
,
and
they
shall
finde
it
,
that
it
shall
goe
well
with
the
righteous
,
Isaiah
4.
Psal.
37.
and
that
the
end
of
such
men
shall
be
peace
.
But
if
we
would
be
assured
of
this
good
effect
of
our
afflictions
,
wee
must
practise
these
two
rules
:
The
first
is
,
to
search
,
whether
the
crosses
that
lie
vpon
vs
,
doe
come
for
any
speciall
sin
of
omission
,
or
commission
,
whereof
we
are
guilty
:
and
if
wee
vpon
examination
finde
it
to
bee
so
,
let
vs
with
all
speede
remoue
that
from
before
Gods
eyes
:
otherwise
we
may
be
sure
,
that
the
more
he
loues
vs
,
the
more
hee
will
afflict
vs
.
If
wee
bee
men
or
women
after
Cods
owne
heart
,
yet
if
we
liue
in
such
iniquities
as
are
condemned
by
his
word
,
he
will
still
pursue
vs
as
hee
did
Dauid
,
till
hee
haue
reclaimed
vs
,
and
healed
our
sinfull
soules
of
those
wounds
that
Satan
hath
giuen
them
.
The
second
rule
is
,
that
if
vpon
triall
made
wee
can
see
no
speciall
sin
which
hath
procured
Gods
correcting
hand
vpon
vs
,
or
at
least
haue
truly
repented
for
the
same
,
if
there
haue
been
any
such
committed
by
vs
,
then
we
should
take
the
affliction
to
be
sent
of
God
,
to
try
our
faith
,
&
to
perfect
our
patience
,
and
other
vertues
of
the
spirit
in
vs
:
and
therefore
we
must
possesse
our
soules
in
quietnesse
,
and
labour
to
sow
plentifully
vnto
the
Spirit
,
that
so
at
length
we
may
reape
abundantly
of
those
comforts
which
the
Lord
hath
treasured
vp
for
vs
.
He
will
certainly
haue
mercy
vpon
thee
[
at
the
voice
of
thy
cry
]
Whence
this
doctrine
may
bee
gathered
,
that
,
The
way
to
haue
mercy
from
God
,
is
to
cry
vnto
God
.
But
this
point
hath
been
handled
else
where
.
See
the
second
Sermon
on
Lament.
3.
Doct.
6.
When
he
heareth
thee
,
he
will
answere
thee
.
]
Hence
note
,
that
wee
are
not
more
ready
to
aske
then
God
is
to
grant
our
requests
.
See
booke
of
the
tenne
Sermons
,
the
fourth
Doct.
of
the
4.
Sermon
,
where
this
point
is
handled
.
FINIS
.
A
BRIEFE
DISCOVRSE
TOVCHING
the
extinguishing
of
the
Spirit
.
Of
extinguishing
the
graces
of
the
Spirit
.
THe
Apostle
vpon
great
and
weightie
consideration
,
1.
Thes.
5.19
.
deliuereth
this
precept
vnto
the
Thessalonians
,
Quench
not
the
spirit
:
for
though
all
those
be
worthily
and
iustly
condemned
,
that
neuer
tasted
of
the
spirit
of
God
,
yet
a
more
fearefull
condemnation
is
like
to
come
vpon
them
,
that
hauing
once
receiued
some
gifts
thereof
,
doe
afterwards
lose
the
same
againe
.
Now
as
concerning
this
Church
,
when
the
Apostle
saith
,
Quench
not
the
spirit
,
it
doth
euidently
appeare
,
that
they
had
receiued
the
Spirit
.
For
as
fire
cannot
be
said
to
bee
quenched
where
it
is
not
;
so
neither
can
the
spirit
in
those
that
haue
it
not
.
Wherefore
let
vs
know
that
this
precept
doth
properly
belong
to
them
that
haue
receiued
the
spirit
of
God
,
and
they
especially
are
to
make
vse
of
it
.
As
for
others
,
it
cannot
profit
them
,
vnlesse
that
,
as
the
seed
lying
in
the
ground
a
long
time
,
doth
afterward
bud
and
become
fruitfull
;
so
this
continue
in
their
mindes
,
till
they
haue
tasted
(
in
some
good
sort
)
of
the
spirit
of
God
,
and
then
breed
in
them
some
carefulnesse
that
they
doe
not
quench
it
.
But
for
the
further
clearing
of
this
text
,
two
Questions
may
be
answered
.
The
first
is
,
Question
.
1
how
wee
may
know
whether
wee
haue
the
spirit
or
no
?
For
answere
to
which
we
must
vnderstand
,
Answ.
that
as
he
knoweth
best
that
he
hath
life
that
feeleth
it
in
himselfe
,
so
it
is
for
the
spirit
of
God
,
&c.
yet
if
we
would
know
this
more
particularly
by
the
effects
thereof
,
let
vs
marke
these
that
follow
.
First
of
all
,
Effects
of
the
Spirit
.
if
there
bee
nothing
in
a
man
but
that
which
by
nature
and
industrie
may
bee
attained
vnto
,
then
surely
he
hath
not
in
him
the
spirit
of
God
;
for
that
is
aboue
nature
,
and
worketh
supernaturall
effects
:
in
which
regard
the
Apostle
doth
set
the
spirit
of
God
in
opposition
against
the
spirit
of
the
world
,
saying
,
We
haue
receiued
the
spirit
,
not
of
the
world
,
but
of
God
.
1.
Cor.
2.24
.
Secondly
,
consider
whether
there
bee
in
thee
any
alteration
,
and
change
:
for
in
regeneration
,
there
must
be
a
corruption
of
sin
,
so
that
as
seed
in
the
ground
,
so
sinne
in
our
soules
may
decay
,
that
the
new
man
may
be
raised
vp
,
the
spirit
of
God
taking
possession
of
our
soules
.
Ioh.
16.8
.
Therefore
the
Euangelist
Iohn
maketh
this
the
first
worke
of
the
spirit
,
that
it
shall
conuince
the
world
of
sin
:
which
is
so
needfull
,
that
without
it
Christ
Iesus
can
neuer
enter
into
the
heart
:
for
hee
promiseth
to
dwell
only
with
them
,
Isa.
67.25
.
that
are
humble
in
spirit
,
and
contrite
in
heart
,
through
the
sight
of
their
iniquities
,
and
of
Gods
displeasure
iustly
deserued
for
the
same
:
and
calleth
those
alone
vnto
him
that
are
wearie
,
Matth.
11.
and
heauie
laden
,
groning
and
sighing
vnder
the
burthen
of
their
sinnes
.
Thus
wee
see
,
that
to
be
rebuked
in
our
consciences
in
this
sort
,
is
the
first
worke
of
the
Spirit
,
The
Spirit
worketh
by
degrees
.
which
is
also
wrought
by
degrees
.
For
first
there
is
a
great
and
general
astonishment
by
reason
of
all
those
great
and
enormous
sinnes
that
wee
haue
committed
;
A
generall
astonishment
.
Rom.
8.15
.
and
this
doth
strike
vs
downe
,
it
doth
terrifie
vs
,
and
hold
vs
amazed
wonderfully
.
Then
it
dealeth
with
vs
more
particularly
:
it
bringeth
vs
vnto
a
special
griefe
for
speciall
sinnes
;
it
doth
bereaue
vs
of
our
chiefe
desires
;
Rom.
7.8
.
and
bringeth
vs
out
of
conceit
and
liking
with
the
best
things
that
are
in
vs
:
for
then
it
doth
display
before
vs
the
vanity
and
darknesse
of
our
vnderstanding
,
Weakenes
of
vnderstanding
.
1.
Cor.
2.14
.
how
vnfit
and
vnmeet
wee
are
to
vnderstand
and
conceiue
those
things
,
which
doe
aboue
all
other
most
concerne
vs
:
Then
doth
it
let
vs
see
the
corruption
of
our
iudgment
,
Corruption
of
iudgement
.
Phil.
1.9.10
.
how
in
things
belonging
to
God
wee
bee
as
bruit
beasts
,
not
able
to
discerne
things
that
differ
,
nor
to
put
a
sound
difference
betweene
good
and
euill
,
Rom.
8.6.7
.
The
vnreasonablenes
of
reason
.
then
doth
it
let
vs
see
that
our
reason
is
vnreasonable
,
nay
that
it
is
hurtfull
vnto
vs
,
a
great
enemie
to
faith
,
and
a
great
patron
of
infidelity
and
vnbeleefe
.
Then
it
commeth
to
our
affections
,
and
turneth
them
vpside
downe
:
The
sinfulnes
of
our
affections
.
Act.
2.
Iam.
4.
it
turneth
our
mirth
into
mourning
,
our
pleasure
into
painefulnesse
,
and
our
greatest
delight
into
most
bitter
griefe
.
If
it
doe
proceed
further
,
and
come
once
to
the
heart
,
and
to
the
stomacke
and
courage
that
is
in
vs
,
then
it
cutteth
vs
to
the
quicke
;
then
doth
it
at
once
east
vs
downe
in
humility
vnder
the
hand
of
God
,
whereas
when
wee
had
to
deale
with
men
,
we
were
as
stout
as
any
,
and
would
nor
start
for
the
best
.
Wee
had
reason
to
say
for
our selues
,
and
courage
to
defend
our selues
against
all
them
that
did
deale
with
vs
:
but
now
the
spirit
draweth
vs
into
the
presence
of
God
;
it
letteth
vs
to
see
that
wee
haue
to
doe
with
God
,
and
that
our
strength
is
weakenesse
in
respect
of
him
.
Then
do
our
hearts
begin
to
faile
vs
;
then
doe
wee
lay
our
hands
vpon
our
mouthes
,
and
dare
not
answere
.
Iob
39.37
.
Behold
heere
how
the
spirit
worketh
in
conuincing
mens
consciences
of
sin
:
which
whosoeuer
can
finde
in
himselfe
,
hee
may
assuredly
say
,
that
the
spirit
of
God
is
in
him
indeed
.
The
third
note
and
effect
is
,
the
bringing
on
forward
of
this
work
vnto
iustification
:
Iustification
.
for
when
the
spirit
hath
brought
vs
thus
farre
,
then
doth
it
begin
to
open
vnto
vs
a
doore
vnto
the
grace
and
fauour
of
God
.
It
doth
put
into
our
mindes
that
there
is
mercy
with
God
,
and
therefore
stirreth
vs
vp
to
seeke
mercy
at
his
hands
:
afterward
it
doth
let
vs
see
how
Christ
suffered
to
take
away
the
sinnes
of
the
world
,
that
in
the
righteousnesse
of
Christ
,
we
may
looke
to
be
iustified
before
God
.
And
this
it
doth
not
let
vs
see
only
,
but
doth
effectually
worke
a
sure
perswasion
of
it
in
our
hearts
,
Effects
of
iustification
.
and
confirmeth
the
same
by
two
notable
effects
.
The
first
is
a
ioy
most
vnspeakeable
and
glorious
,
1.
Ioy
.
1.
Pet.
1.8
.
Rom.
5.2
.
wherewith
our
hearts
must
needs
be
wholly
taken
vp
,
and
rauished
,
when
we
see
our selues
by
the
righteousnesse
of
Christ
,
of
the
free
mercy
and
grace
of
God
,
redeemed
from
death
,
deliuered
from
hell
,
and
freed
from
the
fearefull
condemnation
of
the
wicked
.
The
second
is
the
peace
of
conscience
,
2.
Peace
.
Rom.
5.1
.
Philip.
4.6
.
which
indeed
passeth
all
vnderstanding
.
While
sin
,
and
the
guilt
of
sinne
remained
,
there
was
no
peace
,
nor
rest
,
nor
quietnes
to
be
found
,
but
feare
within
,
terrours
without
,
and
troubles
on
euery
side
:
but
when
once
sinne
is
nailed
to
the
crosse
of
Christ
:
when
the
guilt
thereof
is
taken
out
of
our
consciences
,
and
the
punishment
thereof
farre
remoued
,
then
must
needs
ensue
great
peace
,
because
God
is
at
one
with
vs
:
and
for
this
we
haue
the
warrant
and
testimony
of
the
spirit
:
for
flesh
and
blood
cannot
worke
in
vs
this
holy
and
heauenly
assurance
.
And
hereof
doth
arise
a
fourth
note
,
4.
Readinesse
to
doe
good
.
to
wit
,
the
life
and
nimblenes
that
is
in
vs
to
doe
good
:
for
when
a
man
doth
finde
fauour
from
God
,
for
the
forgiuenes
of
his
sins
,
then
the
loue
of
God
constraineth
him
,
and
that
ioy
which
hee
conceiueth
enforceth
him
,
and
putteth
life
into
him
for
the
performance
of
those
things
,
which
are
pleasing
vnto
God
.
Then
he
beginneth
to
finde
himselfe
,
not
only
reclaimed
from
euill
,
but
also
framed
to
that
which
is
good
.
Then
is
his
vnderstanding
enlightened
to
see
into
the
mysteries
of
godlines
,
then
is
his
iudgement
reformed
,
so
that
he
is
able
to
discerne
betwixt
truth
and
falshood
,
betwixt
that
which
is
good
,
and
that
which
is
euill
.
1.
Thes.
5.23
.
Then
are
his
affections
in
some
good
measure
altered
:
his
desire
is
set
,
not
vpon
earthly
,
but
vpon
heauenly
things
:
his
ioyes
are
not
in
earth
,
but
in
heauen
:
his
anger
is
wasted
and
spent
,
not
vpon
his
owne
priuate
cause
and
quarrels
,
but
his
owne
sinnes
,
and
vpon
whatsoeuer
hindreth
the
glory
of
his
God
.
This
is
the
life
of
God
in
him
:
Ephes.
4.18
.
Rom.
8.2
.
thus
he
liueth
that
hath
receiued
the
spirit
,
and
thus
he
leadeth
his
life
continually
:
for
they
that
haue
receiued
the
spirit
,
are
led
by
the
spirit
,
and
doe
liue
accordingly
,
Gal.
5.22
.
bringing
forth
the
fruites
of
the
spirit
.
But
this
hath
frailtie
ioyned
with
it
,
and
men
through
weakenesse
may
soone
fall
:
therefore
if
notwithstanding
that
,
we
will
know
whether
we
still
retaine
the
spirit
,
wee
must
try
ourselues
by
these
rules
:
First
,
if
through
infirmitie
wee
haue
fallen
,
Iam.
3.1
.
Notes
of
the
spirit
after
slips
.
1.
Hatred
sinne
.
(
as
who
doth
not
)
and
will
know
whether
thereby
wee
haue
lost
the
spirit
of
God
,
or
no
,
let
vs
examine
what
liking
or
misliking
we
haue
of
sinne
:
for
if
wee
still
hold
our
former
hatred
of
that
,
and
the
oftener
we
fal
,
the
more
thoroughly
&
deadly
hatred
wee
conceiue
against
it
,
vndoubtedly
that
frailty
hath
not
as
yet
depriued
vs
of
the
spirit
;
for
this
holy
detestation
of
sin
is
a
fruit
of
the
spirit
.
Secondly
,
2.
Sorrow
for
sinne
.
2.
Cor.
7.
consider
how
it
standeth
with
thy
sorrow
:
for
so
long
as
thy
sorrow
for
sin
encreaseth
,
it
cannot
be
,
that
the
spirit
should
bee
quenched
in
thee
.
Thirdly
,
3.
Care
to
auoid
it
.
trie
thy
care
,
and
if
thou
find
thy selfe
more
carefull
both
to
fight
against
sinne
,
and
to
preuent
it
,
by
auoiding
the
occasions
of
it
,
then
know
,
Rom.
7.
that
not
it
,
but
grace
hath
dominion
in
thy
heart
.
But
the
last
is
most
certaine
,
4.
Greater
zeale
in
well
doing
.
2.
Cor.
7.11
.
Ephes.
4.
and
that
is
this
,
when
thou
art
carefull
to
redeeme
that
,
which
by
thy
fall
thou
hast
lost
,
and
hast
a
care
to
runne
so
much
faster
forward
,
by
how
much
more
thou
hast
been
letted
by
thy
fall
:
then
it
doth
appeare
that
the
spirit
is
in
thee
,
yea
it
is
liuely
and
mighty
in
operation
,
and
such
as
shal
neuer
be
taken
from
thee
,
vntill
the
day
of
Christ
.
Now
further
,
when
the
Apostle
saith
,
Quench
not
the
spirit
,
he
implieth
that
the
spirit
is
in
some
respects
like
vnto
fire
;
therefore
if
wee
doe
but
a
little
consider
of
the
nature
of
fire
,
we
shall
a
great
deale
better
iudge
of
the
spirit
.
First
of
all
,
it
will
consume
things
that
are
combustible
:
The
properties
of
the
Spirit
whereby
it
resembleth
fire
.
Rom.
8.13
.
and
therefore
lighting
vpon
straw
,
stubble
,
&c.
it
bringeth
all
to
ashes
:
so
doth
the
spirit
in
our
soules
waste
,
and
at
length
bring
to
nothing
all
noysome
lusts
whatsoeuer
.
Secondly
,
fire
doth
purge
and
purifie
things
:
and
so
doth
the
spirit
purge
vs
from
the
drosse
of
sinne
daily
more
and
more
,
Ioh.
15.2
.
Act.
159.
that
we
may
bee
holy
temples
for
him
to
dwell
in
.
Thirdly
,
fire
giueth
light
euen
in
the
darkest
places
:
and
so
is
the
spirit
a
shining
lampe
,
1.
Ioh.
1.5.6
.
euer
giuing
light
vnto
vs
in
the
midst
of
the
darknes
of
this
world
.
And
last
of
all
,
fire
giueth
heate
,
and
withall
doth
as
it
were
put
life
into
those
things
which
are
capable
of
life
:
for
whilest
a
man
is
frozen
and
starued
,
he
is
numbed
,
and
as
it
were
without
life
:
but
being
brought
to
the
fire
,
hee
is
reuiued
,
and
cheered
,
Colos.
2.13
.
Ephes.
2.1
.
and
then
becommeth
actiue
and
nimble
:
euen
so
doth
the
spirit
set
vs
on
heate
,
and
inflameth
vs
with
a
zeale
of
Gods
glory
,
with
a
care
of
our
dutie
,
and
with
a
loue
of
all
mankind
;
yea
withal
it
putteth
life
into
vs
to
walke
in
that
good
way
which
leadeth
vnto
life
.
Thus
we
see
what
likelihood
there
is
between
the
spirit
and
fire
,
for
which
cause
it
is
sometimes
called
fire
:
as
Matth.
3.11
.
Therefore
as
truly
and
certainly
as
we
may
say
there
is
fire
where
we
see
straw
or
sticks
consumed
,
gold
or
siluer
purged
,
great
light
in
darke
places
,
or
great
heate
and
liuelinesse
in
bodies
that
were
benummed
before
:
so
truly
may
wee
say
,
and
so
certainly
may
wee
perswade
our selues
that
the
spirit
of
God
is
in
vs
,
when
wee
see
our
corruptions
consumed
,
our
soules
purged
,
our
hearts
inlightened
,
and
made
hot
in
walking
,
and
working
according
to
that
light
.
The
second
question
to
be
considered
,
Question
.
2
is
,
whether
that
man
which
hath
once
truly
tasted
of
the
spirit
,
may
lose
it
,
and
haue
it
quenched
in
him
?
To
this
it
may
be
said
,
Answere
.
that
because
the
spirit
of
God
commeth
to
,
and
worketh
in
diuers
men
diuersly
,
and
in
diuers
measures
,
therefore
wee
must
consider
of
the
diuers
working
of
the
spirit
,
and
then
frame
our
answere
accordingly
.
First
then
there
is
a
lighter
and
lesser
worke
of
the
spirit
,
Seuerall
operations
of
the
spirit
.
which
may
be
quenched
:
as
appeareth
in
the
two
kinds
of
grounds
,
Luke
8.
to
wit
,
the
stonie
and
thornie
ground
,
which
doubtlesse
felt
some
working
of
the
spirit
;
Matth.
13.
Luk.
8.
for
they
are
said
to
receiue
the
word
with
ioy
,
and
to
beleeue
for
a
time
,
though
after
either
the
pleasures
and
profits
of
this
life
did
choake
the
graces
of
God
,
or
else
the
fierie
heate
of
persecution
did
drie
them
vp
,
not
being
such
sanctifying
graces
as
are
bestowed
vpon
the
elect
.
If
any
would
see
the
truth
of
this
more
cleerely
,
let
him
reade
,
Hebr.
chap.
6.
vers.
1.2.3.4.5
,
There
is
a
second
kind
of
working
of
the
spirit
,
which
is
more
effectuall
,
which
can
neuer
bee
lost
.
This
Peter
describeth
,
saying
,
that
the
chosen
of
God
are
begotten
againe
of
the
immortall
seede
of
the
word
:
1.
Pet.
1.23
.
this
is
not
a
light
but
a
deepe
tasting
of
the
word
,
whereby
men
are
regenerated
and
begotten
vnto
God
.
The
Apostle
Iohn
setteth
down
another
note
of
this
,
1.
Ioh.
3.7.8
.
●
saying
,
that
they
that
are
thus
borne
againe
,
doe
not
sinne
,
that
is
,
they
cannot
make
an
occupation
of
sinne
:
they
cannot
fall
flat
away
by
sinne
:
and
why
?
euen
because
the
seed
of
God
abideth
in
them
,
euen
that
seede
whereby
they
were
begotten
againe
,
which
will
abide
in
them
euen
vnto
the
end
,
so
that
they
shall
neither
by
secret
seducements
,
Matth.
24.24
.
Ioh.
10.28.29
.
nor
by
open
violence
be
taken
out
of
Gods
hands
.
Thus
then
we
see
the
question
answered
:
neither
must
it
be
strange
,
much
lesse
offensiue
vnto
vs
that
the
Lord
should
take
some
,
and
leaue
others
;
or
that
he
should
work
effectually
in
some
,
for
their
eternall
saluation
,
and
more
slightly
in
others
,
for
the
encrease
of
their
condemnation
:
for
thus
hath
God
dealt
euen
from
the
beginning
,
and
that
most
righteously
,
because
hee
may
doe
with
his
owne
what
he
will
:
Rom.
9.20.21
.
Let
vs
see
rather
what
vse
we
may
make
of
it
.
First
,
let
vs
take
heed
of
quenching
any
grace
of
God
.
Secondly
,
still
labour
to
haue
a
greater
measure
of
gifts
,
seeing
small
gifts
may
be
taken
away
.
Lastly
,
let
vs
learne
to
put
a
difference
between
hypocrites
and
sound
Christians
:
for
the
one
sort
endureth
but
for
a
time
,
but
the
other
lasteth
for
euer
.
But
if
yet
wee
require
a
clearer
difference
between
these
seuerall
operations
of
the
spirit
,
let
vs
marke
these
rules
:
Rules
to
try
whether
the
spirit
haue
wrought
in
vs
in
a
sauing
manner
.
First
,
let
vs
trie
what
insight
wee
haue
into
the
word
of
God
;
certaine
it
is
that
both
the
godly
and
wicked
are
enlightened
,
but
diuersly
:
for
the
knowledge
of
the
godly
is
certaine
and
distinct
,
and
therefore
in
particular
things
they
are
able
to
apply
the
threatnings
of
God
for
their
humiliation
,
Concerning
knowledge
.
and
his
promises
for
their
consolation
:
whereas
the
knowledge
of
the
wicked
is
confused
,
and
causeth
them
to
apply
nothing
to
themselues
for
good
.
Againe
,
godly
mens
knowledge
is
sufficient
to
direct
them
both
generally
,
and
in
particular
duties
:
whereas
the
knowledge
of
the
vngodly
is
onely
generall
.
Lastly
,
the
knowledge
of
the
one
continueth
with
them
vnto
the
end
;
but
the
knowledge
of
the
other
leaueth
them
in
the
end
.
Therefore
is
the
knowledge
of
the
godly
for
the
cleerenesse
,
certainty
,
and
sufficiencie
of
it
,
compared
to
the
Sunne
:
Heb.
6.
and
the
knowledge
of
the
wicked
to
the
lightning
,
which
is
onely
for
a
sudden
flash
,
and
when
it
is
gone
,
men
are
more
dimme-sighted
then
they
were
before
.
Thus
wee
see
one
difference
in
their
iudgements
.
Secondly
,
let
vs
come
to
their
affections
.
Certaine
it
is
,
Concerning
the
affections
.
1.
Desire
.
Psal.
78.34
.
that
the
wicked
do
desire
the
helpe
and
fauour
of
God
,
but
the
difference
stands
in
the
cause
why
:
they
seeke
helpe
onely
because
of
some
extremitie
they
are
in
;
and
sue
for
the
fauour
of
God
,
because
they
would
bee
freed
from
griefe
:
and
therefore
it
is
vsuall
with
them
to
say
;
Oh
that
I
were
out
of
this
paine
!
oh
,
that
this
my
sorrow
were
taken
from
me
!
by
which
speeches
they
shew
,
that
so
they
might
be
at
rest
and
ease
,
they
would
little
weigh
of
the
helpe
and
fauour
of
God
:
but
the
godly
finde
such
sweetnesse
in
his
lyue
,
that
they
count
it
better
then
life
it selfe
:
Psal.
63.3
.
in
so
much
that
for
the
obtaining
thereof
they
can
be
content
to
forgoe
all
the
pleasures
of
this
life
,
Matth.
13.4
.
yea
and
to
suffer
whatsoeuer
it
shall
please
the
Lord
to
inflict
vpon
them
.
Further
,
not
the
godly
onely
,
2.
Sorrow
.
but
the
wicked
also
are
grieued
when
they
haue
sinned
:
but
the
wicked
doe
therefore
sorrow
,
because
their
sinne
hath
or
will
bring
some
punishment
vpon
them
:
and
the
godly
sorrow
chiefly
because
they
haue
offended
God
,
Psal.
80.7
.
and
giuen
him
occasion
to
withdraw
his
fauour
from
them
.
The
third
difference
is
in
their
loue
:
3.
Loue
.
for
though
both
of
them
doe
loue
God
,
yet
it
is
after
a
diuers
manner
;
the
one
of
sincerity
,
the
other
for
wages
onely
.
A
poore
child
that
is
taken
vp
,
fed
,
and
cloathed
,
will
loue
him
that
doth
thus
feede
and
cloathe
him
:
but
if
hee
receiued
no
more
of
that
man
then
of
another
,
he
would
like
him
and
loue
him
no
better
then
another
:
euen
so
it
is
with
the
wicked
;
if
their
bellies
be
filled
,
their
barnes
stuffed
,
and
they
haue
their
hearts
desire
,
they
loue
God
indeed
,
but
onely
for
their
bellie
and
their
barnes
.
Thus
did
Saul
loue
God
for
his
kingdom
;
Achitophel
for
his
promotion
;
Iudas
for
his
place
of
Apostleship
:
but
what
became
of
their
loue
?
Saul
a
little
afflicted
,
forsooke
God
;
Achitophel
somwhat
crossed
in
his
deuices
,
and
disappointed
of
his
hopes
,
hanged
himselfe
;
and
Iudas
for
gaine
betraied
Christ
.
Some
experience
of
this
wee
may
see
among
vs
:
Courtiers
will
be
professors
,
and
Schollers
of
ripe
wits
will
be
religious
,
if
that
Courtiers
may
become
Counsellors
,
and
Schollers
may
bee
preferred
to
the
chiefest
places
;
but
if
promotion
come
not
,
then
is
their
profession
forsaken
,
and
their
religion
laid
aside
:
and
yet
that
is
not
all
,
for
either
they
waxe
prophane
in
their
liues
,
or
hereticall
in
their
opinions
.
Doe
the
children
of
God
loue
on
this
manner
?
No
,
the
holy
Ghost
which
they
haue
receiued
in
effectuall
manner
,
doth
shed
the
seede
of
loue
in
their
hearts
,
Rom.
5.
and
doth
worke
in
them
a
speciall
liking
of
his
goodnesse
,
and
of
his
holinesse
,
Psal.
116.1
.
so
that
they
loue
him
not
for
his
blessing
alone
,
but
chiefly
for
himselfe
:
as
the
naturall
child
loueth
his
father
naturally
,
and
though
his
father
beate
him
,
yet
he
beareth
it
,
and
still
loueth
him
.
2.
Pet.
1.2.3.4
.
They
haue
powred
and
infused
into
them
a
godly
nature
,
so
that
they
doe
freely
loue
God
their
father
:
and
though
hee
afflict
them
,
or
crosse
them
in
their
desires
,
yet
they
loue
him
,
and
in
loue
performe
their
obedience
vnto
him
continually
.
Iob
13.
Therefore
Iob
saith
,
Though
hee
kill
me
,
yet
will
I
trust
in
him
.
And
this
is
the
third
marke
or
rule
whereby
to
proue
and
trie
our selues
.
The
last
rule
is
in
considering
the
effect
of
Gods
mercies
receiued
.
For
herein
do
the
wicked
shew
their
wickednesse
two
waies
.
First
on
the
right
hand
,
the
mercies
of
God
do
worke
in
them
a
wonderfull
contentation
,
but
not
such
as
causeth
them
to
returne
the
glory
vnto
God
,
but
rather
to
ascribe
it
vnto
themselues
:
for
the
graces
of
God
do
puffe
them
vp
,
&
make
them
conceited
in
themselues
.
Hereof
there
ariseth
a
great
security
,
which
bringeth
first
neglect
,
and
after
contempt
of
all
good
meanes
.
On
the
left
hand
others
offend
,
being
neuer
pleased
nor
contented
with
that
they
haue
:
nay
indeed
forgetting
,
or
lightly
esteeming
that
they
haue
,
and
still
desiring
new
.
These
men
besides
that
they
are
vnthankfull
,
they
doe
also
murmure
and
grudge
against
God
,
and
are
neuer
pleased
with
him
.
Betweene
these
two
doe
the
children
of
God
hold
a
middle
and
euen
course
,
and
therefore
wee
shall
see
these
things
in
them
.
First
a
sight
and
acknowledgement
of
their
wants
,
which
cause
them
to
long
for
the
sincere
milke
of
the
word
,
that
thereby
their
wants
may
bee
supplied
,
and
their
graces
encreased
:
and
so
farre
are
they
from
being
lifted
vp
with
pride
,
that
they
reioyce
when
their
pride
may
bee
pulled
downe
,
whether
by
rebukes
,
or
threatnings
,
or
corrections
from
the
Lord
.
For
they
know
that
if
Paul
needed
meanes
of
humbling
,
(
2.
Cor.
12.
)
much
more
doe
they
.
Besides
,
as
they
desire
the
word
,
so
they
waite
vntill
it
please
the
Lord
to
worke
further
in
them
thereby
:
and
this
waiting
is
as
earnest
as
theirs
,
who
hauing
watched
all
night
,
do
wait
and
looke
for
the
dawning
of
the
day
.
Secondly
,
as
they
see
their
wants
,
Psal.
119.10
.
so
doe
they
also
see
the
graces
they
haue
receiued
,
and
are
for
that
time
well
apaid
and
contented
therewith
:
and
therefore
as
their
wants
doe
humble
them
,
so
Gods
graces
doe
comfort
them
:
and
as
their
wants
do
call
vpon
them
to
seek
more
,
so
the
gifts
they
haue
,
prouoke
them
to
be
thankfull
for
that
they
haue
receiued
.
And
thus
much
for
the
last
rule
of
triall
.
These
forenamed
properties
whosoeuer
can
find
in
himselfe
,
he
may
bee
assured
that
the
spirit
hath
wrought
in
him
so
effectually
,
as
that
it
shall
neuer
be
taken
from
him
.
But
what
then
?
may
such
cast
off
all
care
?
No
,
the
Apostle
saith
vnto
such
,
Quench
not
the
spirit
.
And
not
without
cause
:
for
though
the
spirit
it selfe
can
neuer
bee
vtterly
taken
from
them
,
yet
doubtlesse
if
pride
,
security
,
or
any
other
sinne
begin
to
take
place
in
them
,
the
graces
of
the
spirit
may
decay
,
and
their
cleare
vnderstanding
,
and
comfortable
feelings
may
be
gone
,
so
that
in
their
own
and
others
iudgements
,
the
spirit
may
seeme
to
be
quite
extinguished
.
Neither
must
this
seeme
strange
:
for
if
the
Image
of
God
which
was
more
perfectly
placed
in
Adam
,
might
be
quite
lost
,
then
no
maruell
if
the
graces
of
the
spirit
bee
drowned
in
vs
for
a
time
.
The
Galathians
were
truly
regenerated
,
and
had
receiued
Christ
into
their
hearts
:
yet
their
graces
were
so
choked
and
quenched
,
that
hee
was
as
it
were
without
fashion
or
forme
:
so
that
the
Apostle
did
as
it
were
trauell
againe
,
Gal.
4.19
.
vntill
Christ
was
fashioned
anew
in
them
.
Dauid
also
vpon
the
committing
of
his
sinne
was
brought
vnto
that
case
,
Psal.
51.
that
he
prayed
God
to
create
in
him
a
new
spirit
.
What
,
was
the
spirit
quite
gone
?
No
,
for
by
and
by
after
he
prayeth
that
God
would
not
take
his
holy
spirit
from
him
:
but
the
graces
thereof
were
wonderfully
decaied
,
and
therefore
he
desireth
that
they
might
be
renued
.
But
that
none
may
abuse
this
doctrine
,
Euils
that
follow
vpon
quenching
of
the
spirit
.
let
vs
consider
what
punishments
doe
follow
vpon
the
quenching
of
the
spirit
in
this
sort
.
First
of
all
we
must
know
,
that
though
the
spirit
bee
not
gotten
by
our
labour
,
yet
that
is
required
for
the
obtaining
of
it
,
and
it
must
cost
vs
much
paines
ere
we
can
get
it
into
our
hearts
:
all
which
seemeth
to
be
lost
when
the
graces
of
the
spirit
are
withered
.
Secondly
,
all
that
peace
and
ioy
,
before
spoken
of
,
is
gone
,
with
how
great
griefe
and
woe
they
know
that
in
any
measure
haue
tasted
of
it
.
Thirdly
,
for
that
time
they
haue
no
heart
to
do
good
,
but
are
made
vnprofitable
burthens
to
the
earth
.
Moreouer
,
such
are
in
danger
of
falling
into
reproachfull
euils
,
and
so
to
procure
the
sharp
correcting
hand
of
God
vpon
themselues
,
who
hath
said
,
that
though
hee
will
not
take
his
mercies
vtterly
from
his
children
,
yet
hee
will
visit
their
sinnes
with
the
rod
,
and
their
iniquities
with
scourges
:
as
he
dealt
with
Dauid
.
Last
of
all
,
when
the
graces
of
the
spirit
of
God
are
once
decayed
,
they
cannot
bee
repaired
but
with
very
much
sorrow
:
for
what
a
griefe
will
it
be
to
call
to
mind
our
former
transgressions
;
to
aggrauate
them
by
all
circumstances
,
to
apply
the
terrible
threatnings
of
the
law
to
our
stonie
harts
,
and
the
like
?
The
consideration
of
all
which
discommodities
,
should
cause
vs
to
beware
how
we
quench
the
spirit
.
Yet
here
is
matter
of
comfort
also
:
for
though
we
may
suffer
a
great
decay
of
Gods
graces
,
yet
by
the
rod
or
by
the
word
,
or
by
both
,
they
shall
be
renued
in
vs
againe
.
A
Discourse
of
murmuring
in
the
time
of
affliction
.
MAny
men
hearing
of
the
often
murmurings
of
the
Israelites
,
doe
iudge
them
the
worst
people
vnder
the
Sunne
:
but
such
doe
little
consider
,
either
the
temptations
whereby
they
were
prouoked
to
murmure
,
or
the
corruption
of
their
owne
hearts
,
which
will
as
bitterly
murmure
vpon
lesse
occasion
.
For
albeit
they
were
an
obstinate
and
stiffe-necked
people
,
yet
heerein
they
were
vehemently
tempted
,
that
they
came
from
plenty
in
Egypt
,
to
scarsity
in
the
wildernesse
,
hauing
neither
meate
nor
drinke
for
all
that
multitude
,
being
sixe
hundred
thousand
men
,
besides
women
and
children
.
Wherefore
let
vs
cease
to
wonder
at
this
people
,
and
in
them
see
our
owne
corruption
.
For
do
not
many
amongst
vs
,
beholding
the
abundance
which
the
Lord
hath
bestowed
vpon
Magistrates
or
Ministers
,
for
the
discharge
of
their
duties
,
doe
they
not
(
I
say
)
rather
murmure
at
it
,
then
shew
themselues
thankefull
for
troubles
that
they
are
freed
from
,
and
for
sufficiencie
that
the
Lord
hath
giuen
them
to
liue
vpon
?
True
it
is
,
that
notwithstanding
the
greatnes
of
this
peoples
temptation
,
their
sinne
was
very
hainous
;
for
Gods
mercies
had
been
wonderfull
towards
them
euen
immediatly
before
,
and
that
the
vnthankfullest
of
them
had
been
driuen
to
confesse
:
Psal.
106.
yet
did
they
wish
to
returne
to
their
former
bondage
,
rather
then
to
be
brought
to
such
straits
:
but
notwithstanding
the
grieuousnesse
of
this
their
sin
,
many
now
adaies
come
nothing
behind
them
:
for
their
eyes
are
so
vpon
their
wants
,
that
the
want
of
one
thing
which
they
doe
desire
,
though
it
be
but
small
,
doth
more
disquiet
them
,
then
manifold
blessings
do
comfort
them
,
to
make
them
thankfull
.
But
this
discontentment
we
must
bee
armed
against
:
which
wee
shall
bee
if
wee
can
receiue
the
fauour
of
God
for
it selfe
,
though
it
come
alone
,
yea
though
trouble
doe
come
therewith
:
for
hauing
it
,
wee
haue
all
things
,
and
wanting
it
,
wee
haue
nothing
.
Againe
,
if
wee
haue
it
,
no
misery
can
make
vs
miserable
:
and
if
wee
haue
it
not
,
in
greatest
prosperity
we
are
most
miserable
.
But
the
Israelites
here
dealt
after
a
cleane
contrary
manner
:
for
the
want
of
bread
in
the
wildernes
,
being
but
for
their
bodies
,
did
make
them
to
despise
their
great
and
wonderfull
deliuerance
out
of
Egypt
,
which
was
vnto
them
a
signe
of
their
spirituall
deliuerance
.
And
this
is
the
nature
of
all
worldlings
;
they
had
rather
forgoe
many
spirituall
benefits
,
then
one
corporall
commodity
:
they
grieue
more
at
the
losing
,
and
reioyce
more
at
the
hauing
of
wealth
,
then
of
godlinesse
.
But
to
returne
to
the
point
in
hand
,
sith
murmuring
is
so
great
a
sinne
,
it
shall
be
profitable
to
consider
of
some
remedies
against
it
.
Now
for
as
much
as
impatiencie
proceedeth
from
infidelity
,
Remedies
against
murmuring
.
the
remedie
therof
must
be
fetched
from
faith
in
Gods
mercies
,
in
the
merits
of
Christ
,
in
the
hope
of
the
resurrection
,
and
in
Gods
fatherly
prouidence
.
First
(
I
say
)
Gods
rich
mercy
,
and
fauourable
dealing
with
vs
,
being
duly
considered
,
cannot
but
worke
in
vs
patience
:
fo●seeing
that
the
Lord
forbeareth
vs
,
and
that
when
for
the
ripenesse
of
our
sinnes
he
might
confound
vs
,
hee
doth
rather
heape
blessings
vpon
vs
,
this
cannot
but
bridle
vs
from
murmuring
,
though
all
things
fall
not
out
according
to
our
hearts
desire
.
Especially
seeing
that
the
Lord
will
deale
with
vs
still
as
he
did
with
the
Israelites
,
that
when
ordinarie
meanes
failed
,
had
extraordinary
prouision
made
for
them
;
the
clouds
giuing
them
bread
,
and
the
rocke
water
,
to
teach
vs
that
man
liueth
not
by
bread
only
(
as
Moses
applieth
it
,
Deut.
8.
)
but
by
the
word
of
God
.
A
second
remedy
is
,
to
haue
a
liuely
faith
in
the
worke
of
our
redemption
,
to
wit
,
the
remission
of
our
sins
,
the
imputation
of
Christ
his
righteousnesse
,
and
inherent
sanctification
.
First
then
if
we
can
stedfastly
beleeue
that
God
for
Christ
his
sake
hath
freely
forgiuen
vs
all
our
sinnes
,
and
giuen
his
sonne
,
that
in
him
we
might
be
blessed
,
we
cannot
but
be
assured
,
Rom.
8.
that
with
him
he
will
giue
vs
all
things
.
For
seeing
sin
,
which
is
the
cause
of
all
miserie
,
is
taken
from
vs
,
wee
may
bee
sure
that
no
crosse
shall
euer
hurt
vs
.
Againe
,
if
wee
could
beleeue
that
as
God
doth
lay
our
sinnes
vpon
Christ
,
so
he
doth
impute
his
righteousnes
to
vs
,
how
should
we
doubt
of
food
or
raiment
,
&
c
?
For
by
this
meanes
hee
is
made
our
mercifull
and
louing
father
,
who
is
for
power
,
able
,
and
for
will
,
readie
to
helpe
vs
in
all
extremities
.
And
thus
doth
he
abide
for
euer
,
and
is
neuer
changed
.
To
these
two
former
,
must
be
added
the
second
part
of
our
redemption
,
namely
,
the
sanctification
of
the
spirit
,
which
if
we
feele
in
our selues
,
may
be
a
great
helpe
vnto
vs
against
impatiency
:
for
it
is
a
greater
thing
to
sanctifie
a
sinner
,
then
to
worke
wonders
in
nature
.
Therfore
if
we
can
beleeue
in
our
hearts
that
God
is
able
to
make
of
sinfull
and
wicked
men
,
iust
&
righteous
;
of
whoremongers
,
chast
persons
,
&c.
and
that
he
is
able
and
willing
to
deliuer
vs
from
all
our
corruptions
,
be
they
neuer
so
strong
by
nature
or
custome
;
if
,
I
say
,
wee
can
giue
credit
vnto
this
,
why
should
wee
euer
doubt
that
hee
will
faile
vs
in
outward
things
?
Further
,
if
we
can
beleeue
that
God
hath
prepared
a
kingdome
for
vs
,
and
that
he
will
raise
vs
vp
at
the
last
day
in
body
&
soule
to
enioy
the
same
;
how
can
wee
but
bee
assured
that
hee
will
giue
vs
lesser
matters
,
euen
the
things
of
this
life
?
Another
thing
to
stay
our
hearts
vpon
when
murmuring
doth
assaile
vs
,
is
faith
in
Gods
prouidence
;
which
is
either
generall
or
particular
.
The
generall
prouidence
of
God
must
be
considered
,
first
in
the
creation
of
all
things
:
secondly
in
the
preseruation
of
them
.
Doe
wee
then
beleeue
that
the
Lord
made
all
things
of
nothing
,
and
shall
we
doubt
of
his
ability
to
prouide
for
vs
?
When
God
created
light
before
the
Sun
,
Gen.
1.3
.
the
Moone
,
or
the
Stars
:
and
caused
grasse
to
grow
vpon
the
earth
,
before
there
was
either
raine
or
dew
to
water
it
,
he
did
thereby
teach
vs
:
first
,
that
we
should
not
put
too
much
trust
in
them
whilest
we
haue
them
:
and
againe
,
that
rather
then
wee
should
suffer
hurt
by
the
want
of
light
,
grasse
,
or
other
such
things
,
the
Lord
both
could
and
would
prouide
for
vs
without
them
.
Yet
now
if
wee
should
not
haue
the
Sunne
,
wee
would
thinke
that
light
were
taken
from
vs
:
and
if
wee
wanted
raine
,
wee
would
soone
thinke
wee
should
neither
haue
grasse
,
nor
corne
:
but
the
Lord
hath
ordained
these
meanes
to
serue
his
prouidence
,
not
for
himselfe
,
for
without
them
hee
can
easily
helpe
vs
,
but
for
our
weakenesse
,
who
otherwise
could
not
easily
be
assured
of
his
goodnesse
.
Secondly
,
we
must
beleeue
that
God
preserueth
all
:
Matth.
10.
so
that
a
sparrow
doth
not
fall
to
the
ground
without
his
prouidence
,
and
hee
hath
a
great
care
of
beasts
,
and
fowles
:
Matth.
6.
doth
the
Lord
prouide
for
these
,
and
will
he
not
prouide
for
man
,
for
whom
these
were
made
,
and
are
are
preserued
?
Hereunto
we
must
ioyne
the
particular
prouidence
of
God
:
Hath
he
made
our
bodies
,
and
will
he
not
cloathe
vs
:
hath
he
giuen
vs
life
,
and
will
hee
not
minister
vnto
vs
food
for
the
sustaining
thereof
?
He
could
prouide
for
the
Israelites
in
the
barren
wildernsse
fortie
yeeres
together
:
yea
he
could
preserue
Moses
and
Elias
fortie
daies
without
any
meate
at
all
:
which
euidently
proueth
that
Gods
blessing
is
all
in
all
,
whether
there
be
meanes
or
no
meanes
.
Dauid
obserued
by
experience
,
that
the
righteous
seed
of
the
righteous
was
neuer
forsaken
,
Psal.
37.
nor
begged
their
bread
:
and
if
wee
could
bee
righteous
as
then
many
were
,
wee
should
find
the
same
true
in
our
owne
experience
as
he
did
.
These
things
well
considered
,
will
worke
in
vs
a
patient
minde
,
the
properties
whereof
are
,
First
,
Properties
of
a
patient
mind
.
Philip
4.11
to
be
contented
with
whatsoeuer
the
Lord
sendeth
,
alwaies
acknowledging
godlinesse
to
be
great
riches
:
for
we
ought
not
to
seeke
great
matters
,
nor
suffer
our
desires
to
bee
carried
after
high
things
:
Ier.
45.4
.
for
this
did
the
Prophet
Ieremie
rebuke
in
Baruck
.
And
Christ
would
haue
vs
to
pray
onely
for
our
daily
bread
:
which
also
was
Iacobs
prayer
,
Gen.
28.
that
he
might
haue
food
and
raiment
,
wherewith
the
Apostle
would
haue
vs
to
be
content
.
1.
Tim.
6.
Let
vs
first
seeke
the
kingdome
of
heauen
,
&c.
and
then
,
if
the
Lord
giue
plenty
,
let
vs
be
more
thankfull
and
seruiceable
:
if
not
,
his
fauour
is
sufficient
of
it selfe
,
and
we
shall
bee
more
comfortable
with
a
little
,
Psalm.
4.
then
other
,
are
in
great
abundance
without
that
.
But
if
we
cannot
rest
in
the
fauour
of
God
,
though
wee
want
these
outward
things
,
it
is
certaine
wee
doe
not
truly
esteeme
it
,
neither
haue
wee
at
that
time
any
comfortable
assurance
of
the
remission
of
our
sinnes
.
The
second
property
of
a
patient
mind
is
,
simply
to
giue
vp
it
felfe
vnto
God
,
and
to
commit
it selfe
into
his
hand
,
waiting
at
all
times
for
helpe
from
him
,
who
onely
is
the
author
of
all
goodnes
,
yet
neither
prescribing
the
meanes
,
nor
appointing
the
time
,
nor
in
any
case
indenting
with
him
:
for
the
Lord
will
haue
the
disposition
of
his
mercies
free
vnto
himselfe
,
to
giue
and
bestow
,
when
and
where
,
and
how
it
pleaseth
him
,
and
as
it
may
most
make
for
his
glory
:
and
therefore
wee
must
wholly
resigne
vp
our selues
vnto
him
.
Which
if
we
can
doe
,
so
mercifully
doth
God
vse
to
deale
,
that
when
we
least
desire
outward
things
,
then
we
shall
haue
them
:
and
when
wee
freely
giue
them
vp
to
him
,
he
will
giue
them
to
vs
againe
.
Abraham
gaue
vnto
the
Lord
Isaac
his
sonne
,
which
when
the
Lord
did
behold
,
hee
quickly
gaue
him
his
sonne
againe
:
and
so
will
hee
deale
with
vs
still
.
The
readiest
way
to
retaine
life
,
goods
,
&c.
is
to
yeeld
them
vp
wholly
into
Gods
hands
:
not
with
this
condition
,
that
he
shall
giue
them
to
vs
againe
,
(
for
that
were
to
mocke
the
Lord
)
but
without
all
care
to
haue
them
,
we
must
giue
them
to
him
,
being
heartily
well
content
for
his
glory
to
forgo
them
,
and
then
if
they
be
good
for
vs
,
wee
shall
receiue
them
againe
:
if
not
,
wee
shall
receiue
some
spirituall
grace
,
which
shall
better
supply
the
want
of
them
.
Yea
the
infinite
wisdome
and
mercy
of
God
doth
wonderfully
appeare
herein
,
that
sometimes
hee
keepeth
vs
long
without
these
things
,
because
that
if
we
had
them
,
he
seeth
that
we
would
abuse
them
,
and
preferre
them
before
spirituall
blessings
.
And
sometime
the
Lord
,
seeing
our
small
regard
of
spirituall
things
,
will
by
the
want
of
these
outward
things
,
bring
vs
to
make
greater
account
of
them
,
that
when
wee
can
well
want
the
one
,
and
highly
esteeme
the
other
,
we
may
haue
both
together
.
FINIS
.
TO
THE
RIGHT
HONOVRABLE
ANNE
,
LADY
WAINTWORTH
,
increase
of
all
true
honour
and
happinesse
,
&c.
RIght
Honourable
,
may
it
please
you
to
take
in
good
worth
my
bold
attempt
,
in
presuming
to
recommend
vnto
your
fauourable
patronage
these
Sermons
following
.
Your
honours
vndeserued
respect
of
me
,
made
me
desirous
to
testifie
my
vnfained
thankfulnesse
:
which
I
could
not
imagine
how
with
greater
conueniencie
to
expresse
and
manifest
,
then
by
taking
hold
of
this
present
occasion
;
especially
considering
that
your
constant
and
more
then
ordinarie
pains-taking
to
heare
such
holy
instructions
,
is
a
sufficient
argument
to
euince
your
loue
and
liking
of
the
matter
therein
comprised
:
and
your
good
regard
of
the
authors
(
well
knowne
vnto
me
)
gaue
me
●ccasion
to
thinke
that
their
labours
,
in
this
sort
offering
themselues
vnto
your
eye
,
would
be
no
lesse
welcome
then
formerly
they
haue
beene
,
being
in
another
manner
presented
vnto
your
eare
.
Concerning
the
Tract
of
Zeale
annexed
to
these
Sermons
,
it
is
a
collection
of
diuers
rules
which
I
heard
&
read
touching
that
subiect
,
principally
of
such
as
were
scattered
heere
and
there
in
Maister
R.
Greenhams
Workes
:
which
being
exceeding
vsesull
,
I
thought
good
to
gather
them
into
one
(
with
an
addition
of
sundrie
prooses
of
Scripture
)
for
the
ease
and
helpe
of
those
that
are
well
affected
,
especially
of
such
whose
abilitie
will
not
reach
to
the
price
of
that
great
volume
of
M.
Greenhams
labours
.
And
thus
humbly
beseeching
your
Honour
to
pardon
my
boldnesse
,
and
to
beare
with
my
manifold
defects
which
shall
be
found
in
the
penning
of
these
Sermons
,
I
recommend
you
to
the
gratious
protection
of
the
Almightie
.
Your
Honours
according
to
my
poore
abilitie
readie
to
be
commanded
,
IOHN
WINSTON
.
THE
POINTS
OF
DOCTRINE
HANDLED
IN
THE
SERMONS
following
.
SERMON
I.
-
DOCT.
I.
THe
first
steppe
to
true
and
sound
repentance
,
is
,
to
be
wounded
and
disquieted
in
our
hearts
for
sinne
.
-
2
Lawfull
things
must
be
done
lawfully
,
and
good
things
in
a
good
manner
.
-
3
With
confession
of
sinne
,
must
be
ioyned
earnest
requests
for
pardon
thereof
.
-
4
The
more
sinfull
any
one
is
,
the
more
foolish
he
is
.
-
5
It
is
a
wonderfull
hard
thing
,
to
take
downe
the
pride
of
mans
heart
.
-
6
The
more
speedily
we
iudge
our selues
,
the
more
mercifully
the
Lord
will
deale
with
vs
.
SERMON
II.
-
DOCT.
I.
SInne
brings
men
into
maruellous
straits
.
-
2.
Gods
seruants
neuer
find
so
great
fauour
as
with
God
himselfe
.
-
3
God
maketh
his
iudgements
,
sutable
to
our
sinnes
.
-
4
When
God
sets
in
with
his
iudgements
they
shall
be
farre
dispersed
in
a
short
time
.
-
5
As
God
appointeth
iudgements
to
be
inflicted
on
his
people
,
so
he
himselfe
will
see
execution
done
.
-
6
A
good
man
will
lay
a
greater
burden
on
himselfe
then
on
another
.
SERMON
III.
-
DOCT.
I.
ALthough
humane
helps
and
earthly
friends
do
faile
Gods
people
,
yet
they
are
not
helpelesse
,
nor
hopelesse
.
-
2
No
outward
thing
comes
neerer
the
hearts
of
Gods
children
,
then
the
decay
of
good
men
.
-
3
Deceitfull
friends
,
are
worse
then
openfoes
.
SERMON
IIII.
-
DOCT.
I.
THe
more
skilfully
and
artificially
any
contriues
his
ill
purposes
,
the
more
fearefull
destruction
shall
fall
vpon
him
.
-
2
The
more
wicked
men
boast
of
their
mischieuous
intents
,
the
neerer
mischiefe
is
vnto
them
.
-
3
No
man
hath
the
royaltie
of
his
owne
tongue
,
nor
the
ordering
of
his
owne
speech
.
FINIS
.
The
first
Sermon
.
2.
SAMVEL
.
24.10.11.12
.
Verse
10.
Then
Dauids
heart
smote
him
after
that
hee
had
numbred
the
people
:
and
Dauid
saide
vnto
the
Lord
,
I
haue
sinned
exceedingly
in
that
I
haue
done
:
therefore
now
Lord
I
beseech
thee
,
take
away
the
trespàsse
of
thy
seruant
,
for
I
haue
done
very
foolishly
.
11.
And
when
Dauid
was
vp
in
the
morning
,
the
word
of
the
Lord
came
vnto
the
Prophet
Gad
,
&c.
IN
these
words
is
set
foorth
the
repentance
of
Dauid
,
for
his
sinne
committed
in
numbring
the
people
,
wherin
the
holy
Prophet
sheweth
:
1.
What
meanes
hee
vsed
to
be
reconciled
vnto
God
,
Namely
;
1.
First
,
that
he
was
touched
with
inward
remorse
and
hearty
griefe
for
his
offence
:
[
Then
Dauids
heart
smote
him
after
that
hee
had
numbred
the
people
.
]
2
Secondly
,
that
he
made
a
particular
and
very
earnest
confession
of
his
fault
:
]
I
haue
sinned
exceedingly
,
in
that
I
haue
done
.
3
Thirdly
,
that
hauing
bewayled
and
acknowledged
his
sinne
,
he
instantly
craued
pardon
for
the
same
:
[
therefore
now
Lord
I
beseech
thee
,
take
away
the
trespasse
of
thy
seruant
,
&c:
as
if
he
should
haue
said
,
I
haue
sinned
very
hainouslie
,
I
cannot
denie
it
:
yet
I
am
thy
seruant
,
and
one
of
thy
familie
,
and
therefore
Lord
cast
me
not
off
for
one
fault
,
but
take
notice
of
my
sorrow
,
and
pardon
my
sinne
:
for
I
haue
dealt
veris
foolishly
.
2
Secondly
,
he
declareth
what
meanes
the
Lord
vsed
to
make
him
fit
for
reconciliation
:
viz:
that
hee
sent
vnto
him
the
Prophet
Gad
,
a
worthy
man
of
God
,
&
Dauids
Seer
,
who
had
bene
ready
from
time
to
time
to
lay
open
the
will
of
God
vnto
him
,
and
in
that
regard
was
more
reuerend
in
his
eyes
,
and
hee
threatneth
and
denounceth
iudgement
against
him
,
that
seeing
his
heart
had
beene
lifted
vp
with
pride
,
in
regard
of
the
multitude
and
strength
of
his
people
,
God
would
meete
with
him
in
his
owne
sinne
,
and
make
his
punishment
to
be
suteable
to
his
fact
:
and
seeing
he
begun
to
be
humbled
for
it
alreadie
,
and
yet
needed
still
further
humiliation
,
he
telleth
him
,
that
[
the
sword
,
or
the
famine
,
or
the
pestilence
]
must
pursue
his
subiects
,
and
make
wonderfull
hauocke
among
them
,
and
therfore
biddeth
him
make
his
choice
which
of
them
hee
would
haue
to
come
vpon
the
land
:
for
one
of
them
hee
must
needes
vndergoe
,
to
further
him
in
the
worke
of
humiliation
,
as
also
to
bring
the
whole
Church
vnto
the
like
,
who
then
had
incensed
the
Lords
anger
against
them
.
Then
Dauids
heart
smote
him
]
In
that
setting
downe
the
repentancce
of
Dauid
,
Verse
.
10
the
holy
Ghost
taketh
notice
of
this
in
the
first
place
,
that
[
his
heart
smote
him
]
the
Doctrine
is
,
that
.
The
first
step
to
true
and
sound
repentance
is
to
bee
wounded
and
disquieted
in
our
hearts
for
sinne
,
Sound
sorrow
the
first
step
to
repentance
.
vntill
our
soules
bee
pierced
,
and
as
it
were
strucke
through
with
the
feeling
of
our
corruptions
,
and
of
Gods
displeasure
,
due
vnto
vs
for
the
same
,
wee
haue
not
made
any
entrance
into
the
wayes
of
godlinesse
,
nor
laid
the
verie
foundation
of
the
works
of
conuersion
,
therfore
the
Prophet
Ioel
exhorting
the
Israelites
to
repentance
,
Ioel.
2.13
.
biddeth
them
,
rent
their
hearts
:
that
is
,
the
first
stone
that
must
be
laid
in
this
building
:
Note
,
their
hearts
must
bee
crushed
and
broken
,
for
the
wickednesse
committed
against
the
Maiestie
of
God
;
till
then
there
is
no
turning
vnto
him
:
one
may
as
well
bid
a
prisoner
that
is
in
strong
hold
,
and
hath
bolts
and
fetters
vpon
his
heeles
,
walke
abroade
and
take
the
fresh
aire
,
and
not
remaine
any
longer
in
that
darke
&
loathsome
dungeon
,
as
bid
one
that
hath
not
his
heart
crushed
&
humbled
to
turne
vnto
the
Lord
:
alas
he
is
held
fast
in
the
chaines
of
Sathan
,
and
cannot
stirre
one
foote
to
God-ward
;
therefore
is
it
noted
in
those
conuerts
,
Act.
2.37
.
Acts.
2.
that
They
were
pricked
in
their
hearts
]
when
they
began
the
worke
of
repentance
,
the
rebukes
of
God
had
wakened
their
drowsie
consciences
,
so
that
they
saw
their
sinnes
and
Gods
vengeance
due
vnto
them
,
Psal.
45.
and
the
words
of
Peter
had
gone
through
their
hearts
,
euen
as
a
two
edged
sword
,
and
then
they
were
fit
to
bee
soundly
healed
and
comforted
,
when
they
had
beene
pierced
,
and
throughly
wounded
by
the
Arrowes
of
God
.
1
First
,
till
the
heart
bee
broken
for
sinne
,
Reasons
.
there
can
be
no
plaine
confession
of
sinne
,
Iob.
11.
and
therfore
no
repentance
.
Men
naturally
are
like
wilde
Asse-Colts
,
nothing
will
worke
vpon
them
,
nor
bring
them
vnto
any
good
frame
or
order
;
though
they
heare
often
of
their
faults
,
they
will
not
acknowledge
them
,
but
be
still
vnruly
and
vntamed
,
as
Paul
was
before
his
conuersion
;
so
long
as
he
was
heart-whole
in
his
owne
conceit
,
though
he
had
heard
many
excellent
Sermons
(
no
doubt
,
)
yet
hee
was
like
a
beast
still
,
Rom.
7.
Act.
9.
neuer
bewailing
nor
confessing
his
grieuous
offences
,
till
the
Lord
had
taken
him
downe
,
and
throughly
mastered
him
.
2
Nay
further
,
men
are
so
farre
from
taking
paines
to
come
to
a
true
acknowledgment
of
their
iniquities
,
till
such
time
as
there
is
a
breach
made
into
their
hearts
by
godly
sorrow
,
they
doe
not
so
much
as
desire
to
be
deliuered
from
them
,
nor
make
any
reckoning
of
Gods
mercy
for
the
pardoning
of
them
:
till
such
time
as
they
become
mourners
for
sinne
,
they
cannot
possibly
hunger
and
thirst
after
righteousnes
.
Math.
5.4.6
.
And
indeed
what
reason
is
there
that
they
should
esteeme
of
that
medicine
which
will
cure
,
when
they
doe
not
feele
themselues
to
be
sicke
?
they
thinke
it
a
matter
worth
the
looking
after
,
to
be
freed
from
pouertie
,
from
infamie
,
from
the
pestilence
,
&c.
but
as
for
the
corruptions
of
their
nature
,
and
the
sinfulnesse
of
their
waies
,
they
were
neuer
much
troubled
with
them
,
and
therefore
they
make
little
account
to
be
deliuered
from
them
.
See
this
poynt
more
at
large
in
M.
Dods
Sermon
on
Isa
.
1.
Doct.
1.
Seeing
therefore
that
inward
contrition
for
sinne
is
the
first
step
to
repentance
,
and
that
which
killeth
the
roote
of
sinne
,
and
setteth
vs
free
from
the
power
and
dominion
of
it
,
and
erecteth
in
our
hearts
a
throne
for
Christ
Iesus
;
the
vse
of
this
point
is
,
First
for
reproofe
of
those
that
perswade
themselues
,
Vse
.
1
and
beare
others
in
hand
that
they
haue
truely
repented
,
and
doe
continually
confesse
their
faults
,
and
aske
pardon
for
them
:
but
what
griefe
and
paine
haue
they
had
in
their
hearts
for
their
sinnes
?
nay
,
they
thanke
God
,
they
were
neuer
terrified
nor
troubled
in
their
consciences
.
Do
you
thanke
God
for
this
?
it
is
in
effect
to
thanke
him
for
that
you
want
the
first
and
principall
note
of
true
conuersion
:
if
your
harts
haue
neuer
beene
pricked
and
stung
with
the
sense
of
your
vilenesse
and
wretchednesse
,
it
is
because
you
are
senselesse
:
for
there
is
cause
sufficient
why
you
should
be
grieued
;
and
the
lesse
you
haue
had
,
Luke
.
6.
Reuel.
6.16
.
the
more
you
are
likely
to
haue
,
if
not
heere
,
yet
in
the
world
to
come
,
and
at
that
day
when
you
shall
be
most
vnwilling
of
it
.
Secondly
,
Vse
.
2
heere
are
those
to
be
reprooued
that
run
into
farre
greater
excesse
of
sinning
than
euer
Dauid
did
,
breaking
forth
into
grosse
and
foule
euils
,
that
euerie
body
seeth
and
knoweth
,
and
condemneth
,
and
yet
they
passe
them
ouer
slightly
,
and
carelesly
,
as
if
they
were
matters
of
nothing
.
When
Dauid
did
but
cut
off
the
lap
of
Sauls
coat
,
his
heart
smote
him
,
and
was
grieued
within
him
,
in
that
he
was
so
neere
vnto
sinne
:
what
then
shall
we
thinke
of
those
that
doe
not
cut
off
the
lappe
of
the
coate
of
an
enemie
,
but
are
iniurious
to
their
friends
,
and
cruell
against
their
brethren
,
that
breake
couenant
and
promise
,
sinne
against
God
,
blaspheme
his
name
,
profane
his
Sabbaths
,
and
the
like
,
and
yet
none
of
all
these
do
soundly
worke
vpon
them
,
nor
much
trouble
them
?
surely
such
men
are
not
of
Dauids
spirit
,
and
therefore
not
being
broken
hearted
heere
,
they
shall
be
broken
and
crushed
in
peeces
with
the
vnsupportable
weight
of
Gods
vengeance
heereafter
.
Thirdly
,
Vse
.
3
sith
this
inward
touch
for
sinne
is
a
thing
so
necessarie
,
let
vs
hence
learne
to
labour
for
it
,
and
to
keepe
tendernes
of
heart
when
we
haue
obtained
it
:
for
that
sorrow
which
breaketh
the
heart
,
doth
withall
breake
the
necke
of
sinne
:
and
therefore
when
the
Lord
doth
checke
&
controle
our
consciences
,
let
vs
esteeme
it
as
a
great
mercie
,
and
not
let
such
stroakes
passe
without
their
right
vse
,
but
let
vs
goe
to
God
and
to
his
children
for
helpe
and
direction
,
and
then
that
little
sparke
of
the
fire
of
God
in
our
soules
,
being
fed
&
nourished
,
will
grow
in
the
end
to
a
great
flame
.
Now
that
our
harts
may
be
kept
alwaies
tender
&
sensible
of
those
checks
which
Gods
spirit
giueth
vs
,
let
vs
vse
these
meanes
that
follow
.
First
,
let
vs
in
our
hearts
the
weapon
of
God
,
Meanes
to
get
tendernes
of
heart
.
euen
the
sword
of
the
spirit
,
whereby
our
hearts
may
be
wounded
,
as
often
as
need
requireth
:
for
vnregenerate
persons
wanting
that
weapon
,
will
rather
defend
,
then
smite
themselues
when
they
haue
offended
,
and
euery
childe
of
God
hath
somewhat
of
old
Adam
in
him
,
in
which
regard
he
must
be
more
carefull
to
vse
the
sword
of
the
spirit
,
for
the
piercing
of
his
heart
when
any
sinne
is
committed
by
him
:
Iohn
.
16.8
.
withall
praying
for
the
spirit
of
grace
which
will
conuince
the
conscience
when
it
is
guiltie
,
so
that
it
shall
haue
nothing
to
say
in
defense
of
it selfe
,
but
very
much
for
the
condemnation
of
it selfe
:
as
is
euident
Ezec.
Ezeck.
36.
36.27
.
whereby
we
may
obserue
,
that
when
God
hath
giuen
his
spirit
vnto
his
elect
,
and
(
as
it
is
in
Ieremy
.
Ier.
31.
31
33.
)
withall
written
his
lawes
in
their
hearts
,
then
they
shall
remember
their
owne
wicked
waies
,
and
their
deedes
that
were
not
good
,
and
shall
iudge
themselues
worthy
to
haue
beene
destroyed
for
their
iniquities
,
&
for
their
abhominations
.
What
is
the
reason
they
should
passe
such
a
heauie
sentence
vpon
themselues
?
one
would
thinke
they
should
rather
reioyce
now
,
&
allow
of
themselues
and
of
their
workes
?
so
they
doe
reioyce
at
,
and
approue
of
themselues
and
their
workes
,
so
farre
as
they
are
spirituall
:
but
they
proclaime
war
against
themselues
and
their
workes
so
far
as
either
they
are
or
haue
beene
carnall
and
sinfull
,
and
that
because
the
word
of
God
,
and
the
spirit
of
God
doe
beare
sway
in
their
hearts
:
they
are
at
vtter
defiance
with
their
pride
and
hypocrisie
,
and
all
wretched
lusts
that
fight
against
their
soules
:
being
neuer
so
much
tormented
with
those
sinnes
,
as
when
they
haue
attained
to
a
great
measure
of
humilitie
,
and
of
sinceritie
.
He
that
is
most
lowly
is
euer
most
vexed
with
his
pride
,
and
he
that
is
most
vpright
and
true
hearted
,
is
most
of
all
troubled
with
the
guilefulnes
and
deceitfulnes
of
his
owne
heart
,
because
the
word
and
the
spirit
working
together
doe
cause
him
both
more
clerely
to
see
,
and
more
throughly
to
hate
those
corruptions
,
than
euer
hee
did
before
he
had
attained
to
that
measure
of
grace
.
Secondly
,
we
must
not
content
our selues
when
once
we
haue
gotten
the
word
and
spirit
of
God
within
vs
,
but
we
must
still
striue
to
keepe
our
hearts
humble
and
lowly
:
for
otherwise
we
shall
not
feele
the
strokes
of
the
word
and
spirit
of
God
;
therefore
it
is
said
Isay
.
30.20.21
.
)
Isa.
30.
that
when
the
Lord
had
dieted
his
people
a
while
[
giuing
them
the
bread
of
aduersitie
,
and
the
water
of
affliction
]
and
thereby
taken
downe
the
pride
and
stubbornenesse
of
their
hearts
,
that
then
[
their
eares
should
heare
a
word
behind
them
,
saying
,
this
is
the
way
walke
in
it
,
&c.
that
is
when
they
were
thus
humbled
,
as
soone
as
euer
they
had
committed
any
offence
,
they
should
presently
haue
a
blow
vpon
their
hearts
for
it
,
and
be
full
of
feare
and
anguish
:
though
no
man
in
the
world
tell
them
of
it
,
yet
the
word
in
their
hearts
will
be
like
a
good
guide
that
is
still
following
a
little
child
,
and
telling
him
,
this
is
not
the
right
way
,
leaue
it
;
there
is
the
right
way
,
walke
in
it
:
but
many
haue
hearts
pestered
with
pride
,
and
lust
,
and
couetousnesse
,
and
yet
goe
a
whole
moneth
,
nay
,
many
monethes
and
yeares
together
,
and
neuer
feele
any
rebuke
in
their
consciences
.
How
comes
this
to
passe
that
others
are
full
of
griefe
and
full
of
teares
for
their
sinnes
,
and
they
are
neuer
troubled
for
them
?
is
it
beause
there
is
greater
vprightnes
in
them
,
then
there
is
in
others
?
No
surely
it
is
because
they
haue
a
more
blind
minde
,
and
a
more
proud
and
senselesse
hart
then
others
haue
:
for
the
more
humble
any
one
is
,
the
more
often
shall
he
heare
the
voyce
of
the
spirit
,
checking
him
when
hee
goeth
out
of
the
way
,
&
moouing
him
to
turne
again
into
the
right
way
.
Thirdly
,
we
must
especially
beware
of
presumptuous
sins
:
for
if
we
liue
therein
our
hearts
will
cease
to
smite
vs
,
or
at
least
we
shall
be
senselesse
of
these
strokes
:
as
may
be
seene
in
the
case
of
Dauid
:
when
he
had
cut
off
the
lap
of
Sauls
garment
and
numbred
the
people
(
which
were
but
infirmities
)
forthwith
his
conscience
rebuked
him
,
and
he
was
humbled
before
the
Lord
:
but
when
he
had
committed
adulterie
,
and
murder
,
either
the
checkes
of
his
conscience
were
none
at
all
,
or
else
they
were
so
weake
,
2.
Sam.
12.
that
hee
had
no
sense
nor
feeling
thereof
:
so
that
Nathan
was
driuen
to
fetch
about
(
as
it
were
)
and
to
vse
all
the
art
that
might
be
,
to
make
him
see
his
offences
,
and
passe
sentence
against
himselfe
for
the
same
.
Let
vs
therefore
by
his
example
learne
to
beware
how
we
presumptuously
sinne
against
our
consciences
,
especially
in
palpable
and
grosse
offences
,
least
our
mindes
being
by
degrees
blinded
,
and
our
affections
,
by
little
and
little
corrupted
,
we
become
in
the
end
very
blocks
and
stones
,
and
haue
our
consciences
so
darkened
,
that
they
will
not
accuse
vs
,
or
our
hearts
so
benummed
,
that
they
will
not
be
mooued
with
the
stroakes
of
God
,
and
with
the
checks
of
his
holy
spirit
.
After
that
he
had
numbred
the
people
.
]
Heere
is
his
speciall
sinne
,
that
he
numbred
his
subiects
,
which
may
seeme
to
be
no
such
great
matter
,
for
which
God
should
so
plague
the
land
:
and
if
there
had
bene
that
measure
of
hypocrisie
in
Dauid
,
as
there
is
in
many
of
vs
,
he
would
haue
pleaded
thus
for
himselfe
:
What
need
I
to
be
so
troubled
for
this
?
and
what
reason
is
there
why
God
should
proceede
so
seuerely
against
me
for
the
same
?
did
not
Moses
and
Ioshua
,
holy
men
of
God
,
number
the
people
in
their
daies
,
and
that
warrantably
?
and
why
then
may
not
I
doe
the
like
,
hauing
more
absolute
authoritie
ouer
them
then
they
had
?
but
his
heart
staied
him
from
all
such
reasoning
of
the
matter
;
and
told
him
,
that
though
hee
did
the
same
action
which
they
did
,
yet
the
manner
of
doing
thereof
was
diuers
;
he
performed
it
not
in
obedience
to
God
(
as
they
did
)
but
in
pride
and
hautines
of
minde
,
in
regard
of
the
multitude
and
strength
of
his
subiects
:
before
he
esteemed
Gods
name
a
strong
tower
for
his
defence
,
but
now
what
need
he
runne
crying
vnto
God
?
he
had
so
many
souldiers
and
valiant
warriours
in
his
dominion
,
that
he
could
make
his
part
good
against
any
forren
power
whatsoeuer
.
Thus
was
his
heart
lifted
vp
vnto
vanitie
,
when
it
should
haue
bene
lifted
vp
to
God
in
thankfulnes
:
and
therefore
was
he
so
humbled
,
because
he
had
an
ill
affection
,
Doct.
2
and
a
wrong
end
in
a
good
action
.
Whence
ariseth
this
doctrine
,
God
looketh
into
the
manner
of
our
doing
.
That
it
is
not
enough
for
to
forbeare
things
that
are
euill
,
and
to
make
conscience
of
grosse
sinnes
,
but
men
must
doe
lawfull
things
lawfully
,
and
performe
good
workes
in
a
good
manner
:
otherwise
the
Lord
may
and
will
punish
them
for
doing
lawfull
things
,
aswell
as
for
vnlawfull
things
.
This
may
be
seene
in
that
great
enditement
which
Christ
brings
against
the
old
world
:
They
did
eate
,
Mat.
24.38
.
and
drinke
,
marry
,
and
giue
in
marriage
.
A
naturall
man
would
haue
thought
there
could
be
no
hurt
in
these
:
if
they
had
bene
charged
with
whoredome
,
murder
,
blasphemie
,
or
the
like
,
they
had
bene
matters
of
some
moment
:
but
for
those
before
named
,
what
fault
can
be
found
with
them
?
Indeed
the
things
in
themselues
are
very
warrantable
,
but
the
manner
of
performing
them
,
doth
either
make
or
marre
them
:
Iude.
12.
1.
Tim.
44.5
.
to
eate
and
drinke
without
feare
,
without
prayer
,
and
thanks-giuing
,
as
if
the
creatures
were
our
owne
,
and
nor
the
Lords
,
to
abuse
the
blessings
of
God
to
surfetting
and
drunkennesse
,
&c:
these
and
the
like
corruptions
,
doe
turne
eating
and
drinking
into
sinne
,
which
in
themselues
are
not
onely
allowable
,
but
also
necessarie
.
The
like
may
be
said
concerning
marriage
,
Heb.
13.
it
is
a
sanctified
ordinance
of
God
vnto
those
that
vse
it
holily
:
but
then
it
becomes
very
sinfull
and
hatefull
vnto
the
Lord
,
Gen.
6.2
.
when
the
Sonnes
of
God
doe
ioyne
with
the
daughters
of
men
,
and
professors
are
yoaked
with
Infidels
,
for
beautie
,
or
commoditte
,
or
any
such
carnall
respect
:
yet
that
is
a
horrible
sinne
,
too
too
common
among
such
as
professe
Christianitie
,
that
they
make
no
scruple
of
matching
their
children
with
those
,
whome
they
know
by
their
workes
to
be
as
yet
the
children
of
the
diuell
;
and
so
in
other
matters
,
if
they
can
proue
them
once
to
be
in
themselues
lawfull
,
they
make
no
conscience
of
the
meanes
they
vse
,
nor
of
the
end
they
propose
in
accomplishing
of
them
.
The
like
is
alleaged
by
our
Sauiour
against
the
Sodomites
,
Luk.
17.28
.
as
against
those
of
the
old
world
,
viz:
that
they
bought
and
sold
,
and
built
in
couetousnesse
,
pride
and
vanitie
,
as
if
they
had
bene
euer
to
dwell
vpon
the
earth
,
not
caring
what
craft
and
fraud
they
vsed
,
nor
what
snares
and
grins
they
laid
for
men
,
See
M.
Dods
Sermon
on
if
they
might
satisfie
their
couetous
and
ambitious
desires
.
More
might
be
said
concerning
this
point
,
Isa.
1
both
for
proofes
and
reasons
,
Doct.
1
but
that
it
hath
bene
handled
at
large
elsewhere
.
This
serueth
.
Vse
.
1
First
for
terror
vnto
those
that
satisfie
themselues
with
this
,
that
no
bodie
can
charge
them
with
grosse
sinnes
,
and
therefore
they
imagine
their
case
to
be
good
,
and
that
they
need
not
trouble
themselues
in
regard
of
their
offences
.
But
was
it
not
thus
with
Dauid
?
who
could
now
accuse
him
of
any
notorious
ill
fact
?
surely
none
in
the
world
:
and
yet
he
hauing
grace
in
his
heart
,
accuseth
and
condemneth
himselfe
,
for
that
he
had
done
a
good
action
in
an
ill
maner
,
and
with
an
ambitious
and
vaine
glorious
minde
,
and
for
the
same
is
much
abased
and
confounded
in
himselfe
:
and
therefore
those
are
in
a
miserable
estate
,
that
neuer
disquiet
their
soules
for
their
hidden
corruptions
,
but
thinke
that
all
goeth
well
with
them
,
when
mens
eyes
can
discerne
nothing
amisse
in
them
:
as
they
on
the
other
side
are
in
happie
case
,
that
doe
often
take
themselues
apart
,
and
beseech
the
Lord
to
be
mercifull
vnto
them
in
regard
of
their
failings
,
euen
in
the
most
spirituall
duties
that
they
performe
:
such
iudge
themselues
,
and
therefore
shall
not
be
iudged
of
the
Lord
.
Secondly
,
Vse
.
2
this
is
for
instruction
,
that
we
carefully
looke
vnto
the
manner
of
all
our
actions
,
and
in
particular
,
of
the
exercise
of
fasting
,
which
is
now
in
hand
:
let
vs
consider
wherefore
we
are
come
together
,
and
what
is
required
of
euery
one
that
is
present
this
day
,
to
wit
,
that
we
should
put
wickednesse
out
of
our
hearts
,
and
out
of
our
hands
:
and
for
that
purpose
,
come
with
true
humiliation
on
our
part
,
that
there
may
be
a
perfect
reconciliation
granted
vs
on
Gods
part
.
This
was
practised
by
the
Niniuites
,
who
hearing
Gods
iudgements
denounced
against
them
for
their
sinnes
,
Ionah
.
3.8.9
.
that
within
fortie
daies
Niniue
should
be
destroyed
,
except
they
repented
,
what
did
they
?
All
of
them
,
both
King
and
people
,
humbled
themselues
in
fasting
,
bewailing
their
euill
&
sinfull
waies
and
workes
,
and
crying
mightily
vnto
the
Lord
for
pardon
,
and
resoluing
to
turne
from
the
wickednesse
that
was
in
their
hands
,
that
so
God
might
turne
away
from
his
fierce
wrath
.
Yet
they
had
enioyed
but
little
teaching
:
they
had
heard
onely
one
Sermon
from
Ionah
,
who
was
a
man
vnknowne
vnto
them
,
and
did
not
bring
such
testimonies
of
Scripture
to
conuince
their
consciences
as
are
now
alleaged
vnto
vs
,
&c:
and
therefore
we
should
be
much
ashamed
to
come
short
of
them
in
this
holy
exercise
,
especially
seeing
we
haue
not
one
Ionah
,
but
many
;
not
a
iudgement
threatned
,
but
executed
,
and
the
sword
of
the
Lord
still
drawne
against
vs
,
and
deuouring
by
hundreds
and
thousands
in
many
quarters
of
our
land
.
Let
vs
then
search
and
examine
our
hearts
,
and
grieue
,
and
iudge
our selues
for
all
our
former
transgressions
;
and
couenant
with
the
Lord
to
auoid
them
hereafter
,
crauing
strength
from
him
for
that
purpose
,
that
we
may
be
enabled
to
subdue
and
keepe
vnder
all
our
corruptions
:
and
then
our
hearts
being
broken
with
godly
sorrow
,
they
shall
be
healed
with
godly
ioy
;
and
being
truely
cast
downe
before
the
Lord
,
he
will
raise
vs
vp
in
due
season
,
and
make
it
knowne
by
good
effect
,
that
he
is
appeased
towards
vs
.
Thirdly
,
Vse
.
3
here
is
matter
of
exceeding
great
terror
vnto
those
that
spend
their
dayes
in
the
continuall
practise
of
grosse
and
presumptuous
sinnes
:
for
if
Dauid
were
so
grieued
&
punished
for
that
corruption
which
no
man
liuing
could
touch
him
for
,
euen
for
dooing
a
good
thing
in
an
ill
manner
,
how
then
shall
they
bee
able
to
stand
,
that
haue
heaped
iniquity
vpon
iniquitie
,
and
for
manie
yeeres
together
added
one
foule
euill
vnto
another
;
and
not
onely
done
good
things
in
an
ill
manner
,
but
ill
things
in
the
worst
manner
,
hauing
manie
crying
sinnes
still
to
call
for
vengeance
against
them
?
If
Dauid
were
brought
to
such
a
strait
,
that
he
was
euen
at
his
wits
ende
,
and
in
exceeding
great
anguish
for
doing
one
thing
,
which
in
mans
reason
might
seeme
very
lawfull
;
Oh
what
horrible
terrors
shall
seaze
on
their
soules
,
who
doe
continuallie
rush
vpon
a
multitude
of
hainous
offences
,
which
all
the
world
crieth
out
against
especially
when
they
shall
be
called
to
answere
,
not
before
Gad
,
as
Dauid
was
,
but
before
the
Maiestie
of
the
great
Lord
of
heauen
and
earth
;
not
for
one
sinne
,
but
for
all
their
sinnes
:
not
to
endure
three
dayes
punishment
in
mercie
,
but
euerlasting
woe
and
miserie
,
and
that
in
iudgement
and
heauie
displeasure
!
Dauid
had
great
sorrow
indeed
for
the
offences
which
he
committed
;
yet
no
more
then
hee
should
haue
:
how
then
doe
they
thinke
to
escape
,
that
are
not
wrought
vpon
at
all
with
any
remorse
for
their
grieuous
transgressions
,
but
are
euen
as
a
lumpe
of
dead
flesh
,
altogether
insensible
of
any
stroke
of
God
,
that
is
threatned
,
or
inflicted
vpon
themselues
,
or
others
?
Verse
10.
Doct.
3
I
haue
sinned
exceedingly
]
Now
followeth
the
second
step
vnto
sound
repentance
,
Confession
of
sinne
,
must
folowe
griefe
for
sinne
.
namely
,
a
true
,
full
,
particular
,
and
hearty
confession
of
his
sinne
that
so
wounded
his
heart
:
which
all
that
would
obtaine
remission
of
their
sinnes
,
must
be
carefull
to
bring
before
the
Lord
as
Dauid
did
.
But
this
point
hath
bene
more
largely
handled
elsewhere
[
in
M.
Dods
Serm.
on
Prou.
28.
Doct.
2.
I
beseech
thee
take
away
the
trespasse
of
thy
seruant
,
&c.
This
is
the
third
worke
of
repentance
,
viz:
that
he
craueth
pardon
for
his
fault
;
and
that
is
the
next
point
,
that
,
with
confession
of
our
sinnes
,
Doct.
4
we
must
alwaies
ioyne
requests
vnto
God
for
the
pardoning
of
the
same
:
so
doth
Dauid
in
this
place
,
as
also
Psal.
Asking
pardon
must
be
ioyned
with
confession
.
Luk.
18.13
.
Daniel
.
9.19
.
Nehem.
9.
51
so
doth
the
Publican
,
Lord
be
mercifull
vnto
me
a
sinner
:
and
in
a
word
,
so
doth
Daniel
,
Nehemia
,
and
the
rest
of
Gods
seruants
,
as
may
be
seene
in
their
seuerall
confessions
.
And
for
incouragement
vnto
the
performance
of
this
dutie
,
we
haue
,
1
First
,
the
name
of
God
,
which
is
to
pardon
iniquitie
,
Exod.
34.
transgression
,
and
sinne
:
euen
all
without
exception
,
great
or
small
,
if
we
repent
for
them
,
they
shall
be
pardoned
:
if
we
acknowledge
our
miserie
,
we
shall
assuredly
finde
Gods
mercy
.
2
Secondly
,
we
haue
the
couenant
of
God
,
Ezeck.
36.
that
he
will
wash
vs
from
all
our
filthinesse
,
by
powring
the
bloud
of
his
sonne
vpon
our
sinfull
soules
.
3
Thirdly
,
Mat.
1.
we
haue
the
name
of
Christ
to
incite
and
moue
vs
to
become
suters
for
a
pardon
:
for
he
is
called
Iesus
,
because
it
is
his
office
to
saue
his
people
from
their
sinnes
.
This
Doctrine
serueth
,
First
,
for
the
confutation
of
the
Papists
,
Vse
.
1
who
clog
mens
consciences
,
and
lay
on
them
heauie
and
yet
vnnecessarie
burdens
,
enioyning
them
,
if
they
would
get
remission
of
their
sinnes
,
to
goe
in
pilgrimage
to
this
or
that
place
,
to
pray
to
this
or
that
Saint
,
to
make
some
satisfaction
to
God
,
&c:
as
if
they
should
finde
mercie
any
where
,
rather
then
by
seeking
it
at
Gods
hands
:
and
they
speed
accordingly
:
for
whereas
Dauid
went
vnto
the
Lord
for
fauour
,
and
obtained
it
,
they
haue
still
vnsetled
hearts
,
and
restles
consciences
:
or
hard
hearts
,
and
benummed
consciences
,
neuer
getting
any
true
peace
,
or
sound
comfort
in
the
assurance
of
their
reconciliation
with
the
Lord
.
2
Secondly
,
Vse
.
2
for
reproofe
of
those
,
whose
offences
are
very
many
,
and
very
grieuous
,
and
they
see
and
acknowledge
so
much
:
and
yet
will
they
not
be
so
presumptuous
(
as
they
tearme
it
)
to
expect
pardon
for
the
same
:
indeed
they
thinke
it
fit
for
such
holy
men
as
Dauid
was
,
to
aske
and
looke
for
mercy
from
the
Lord
,
but
for
themselues
,
they
are
such
hainous
offenders
,
that
they
dare
not
doe
so
,
neither
can
they
conceiue
any
hope
to
speed
well
if
they
should
doe
so
.
But
why
should
we
put
in
conditions
where
God
doth
not
,
and
as
it
were
interline
Gods
couenant
?
doth
not
he
promise
without
any
exception
,
1.
Ioh.
1.9
.
that
if
we
confesse
our
sinnes
,
he
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnesse
?
It
is
therefore
a
great
fault
,
to
thinke
that
any
hath
more
abundance
of
sinne
,
then
God
hath
of
mercy
to
forgiue
it
.
Thirdly
,
Vse
.
3
heere
is
an
vse
of
instruction
,
that
we
should
be
very
importunate
for
the
obtaining
of
Gods
fauour
in
the
pardoning
of
our
sinnes
:
which
earnestnes
that
we
may
attaine
vnto
,
let
vs
vse
these
two
helpes
following
,
How
we
may
attaine
to
earnestnesse
in
asking
pardon
.
which
Dauids
example
directeth
vs
vnto
:
First
,
let
vs
labour
that
our
hearts
may
thorowly
smite
vs
,
and
that
our
consciences
may
euermore
checke
vs
when
we
doe
offend
:
for
wheresoeuer
there
is
the
checke
of
conscience
,
it
will
make
the
party
grow
not
onely
to
hartie
confession
,
but
also
to
earnest
petitions
for
grace
and
fauour
.
The
greater
therefore
is
their
follie
,
who
when
the
Lord
doth
strike
their
drowsie
consciences
for
any
wickednesse
committed
by
them
,
will
presently
betake
themselues
to
merry
company
,
&
so
by
iesting
,
and
laughing
,
and
drinking
,
and
sporting
,
seeke
to
driue
away
their
melancholie
fit
,
as
they
call
it
:
but
God
meeteth
with
them
accordingly
:
for
when
they
will
not
take
benefit
by
that
mercifull
warning
which
he
giueth
them
,
they
commonly
fall
to
maruellous
hardnes
of
heart
,
and
after
breake
foorth
into
some
horrible
sinne
,
which
ouerwhelmeth
them
with
shame
and
confusion
.
Let
vs
therefore
obserue
when
the
Lord
smiteth
our
hearts
,
and
with
Peter
get
out
of
company
speedily
,
and
lament
bitterly
,
that
so
we
may
turne
the
rebukes
of
our
soules
into
holy
requests
,
that
the
Lord
would
for
giue
vs
,
and
not
enter
into
iudgement
with
vs
for
our
grieuous
prouocations
against
his
Maiestie
.
Secondly
,
when
sinne
is
so
odious
vnto
vs
,
that
our
hearts
doe
condemne
vs
for
it
,
then
let
vs
striue
to
be
perswaded
that
it
is
pardonable
,
yea
and
that
it
shall
be
pardoned
vnto
vs
:
that
though
we
deserue
to
be
throwne
out
of
seruice
,
because
we
haue
dealt
so
foolishly
,
yet
seeing
we
are
Gods
seruants
,
he
will
not
goe
to
extremities
with
vs
,
but
deale
as
a
father
with
his
owne
children
,
this
ancor
of
hope
we
had
need
still
to
hold
fast
by
:
for
if
we
be
not
in
some
good
measure
resolued
,
that
we
shall
finde
the
Lord
gratious
,
and
that
we
our selues
are
not
hypocrites
,
but
such
as
to
whom
mercy
belongeth
,
we
shall
presently
giue
ouer
prayer
:
for
who
would
seeke
vnto
a
Chirurgion
to
cure
him
,
of
whom
he
is
afraid
lest
he
should
wound
him
,
in
that
be
hath
cause
and
abilitie
so
to
doe
?
Therefore
hold
this
for
a
firme
ground
,
once
Gods
childe
,
and
euer
:
once
his
seruant
,
and
neuer
his
enemie
:
in
which
regard
we
may
come
with
confidence
vnto
him
,
and
say
,
Lord
,
I
am
vnworthy
to
be
called
thy
sonne
,
yet
art
thou
my
mercifull
Father
:
I
haue
done
thee
ill
seruice
,
yet
am
I
thy
poore
seruant
still
:
and
though
I
be
bad
now
,
yet
time
hath
bene
when
I
haue
bin
better
,
&
done
better
:
when
I
haue
praied
in
secret
,
and
humbled
my
soule
,
and
shedde
teares
for
my
sinnes
in
priuate
,
and
haue
had
an
vtter
detestation
of
those
euils
,
which
now
through
the
corruption
of
my
nature
I
haue
fallen
into
,
and
therefore
Lord
be
pacified
towards
me
,
and
put
out
of
thy
remembrance
the
trespasse
of
thy
seruant
.
If
any
one
want
these
testimonies
of
Gods
loue
towards
him
,
and
of
his
loue
towards
God
,
when
affliction
ouertaketh
him
for
his
sinnes
,
he
will
either
flee
from
the
Lords
presence
,
as
Adam
did
,
or
if
he
aduenture
to
come
vnto
him
,
his
prayers
will
descend
as
plummets
of
lead
vpon
him
,
and
Sathan
and
his
owne
conscience
will
be
readie
to
accuse
him
,
and
to
say
,
what
hast
thou
to
doe
with
God
?
he
heareth
not
sinners
:
thou
shall
rather
prouoke
his
vengeance
,
then
obtaine
his
fauour
by
thy
petitions
;
and
because
thou
hast
bene
his
enemie
heretofore
,
he
will
shew
himselfe
to
be
thine
now
:
and
because
thou
hast
cast
his
word
behind
thy
backe
,
he
will
shut
out
thy
cries
,
that
they
shall
not
haue
any
accesse
vnto
him
.
Which
vncomfortable
newes
,
will
be
as
a
dart
to
strike
thorow
the
liuer
of
an
hypocrite
,
and
as
a
two
edged
sword
to
pearse
his
soule
:
and
therefore
let
vs
all
labour
to
be
strongly
setled
in
this
point
,
that
we
are
Gods
seruants
,
that
so
we
may
be
feruent
and
firie
in
our
prayers
,
and
not
be
so
daunted
as
sinners
are
when
the
hand
of
God
is
vpon
them
.
I
haue
dealt
very
foolishly
]
This
he
speaketh
to
make
his
sinne
more
odious
vnto
himselfe
:
for
by
nature
we
are
so
proud
,
that
we
cannot
abide
that
any
body
should
say
,
we
haue
dealt
foolishly
and
absurdly
:
therefore
doth
he
lay
lode
vpon
himselfe
,
the
more
to
beat
downe
his
pride
,
confessing
that
he
had
dealt
very
foolishly
,
because
he
had
dealt
very
sinfully
:
whence
note
this
doctrine
,
That
the
more
sinfull
any
one
is
,
the
more
foolish
he
is
.
Eue
did
eat
of
the
forbidden
fruit
,
Doct.
5
thinking
she
had
dealt
very
wisely
&
prouidently
for
her selfe
:
The
greatest
sinners
are
the
veriest
fooles
.
but
did
she
get
any
thing
by
sinning
against
her
makers
commandement
?
No
surely
:
when
shee
had
a
conceit
that
she
should
deale
most
wisely
,
she
dealt
most
foolishly
of
any
that
euer
was
in
the
world
:
for
thereby
she
brought
sorrow
and
miserie
,
yea
eternall
damnation
of
soule
and
body
,
not
onely
vpon
her selfe
(
had
not
God
giuen
her
repentance
and
mercy
)
but
vpon
many
hundred
thousands
of
her
posteritie
.
So
Achan
thought
it
a
part
of
wisdome
to
take
vp
the
Babylonish
garment
&
the
wedge
of
gold
that
lay
in
his
way
:
Ioshua
.
7.
hee
might
thereby
(
as
he
imagined
)
inrich
himselfe
,
and
the
matter
neuer
be
knowne
:
but
was
not
that
the
ruine
of
himselfe
&
his
houshold
?
In
like
manner
Ieroboam
esteemed
it
a
wise
and
safe
way
for
him
to
set
vp
the
Calues
,
that
the
people
might
worship
at
Dan
and
Bethel
,
and
so
not
fall
from
him
,
to
ioyne
againe
to
the
house
of
Dauid
:
he
accounted
this
a
surer
course
to
establish
his
throne
,
then
for
him
to
rest
on
Gods
promise
:
but
did
he
not
get
exceeding
dishonour
and
vtter
ruine
heereby
?
in
so
much
that
when
the
Lord
will
set
foorth
a
notable
reprobate
and
firebrand
of
hell
,
he
doth
describe
him
by
this
,
that
he
was
like
Ieroboam
the
sonne
of
Nebat
,
that
made
Israel
to
sinne
:
and
whereas
he
hoped
by
this
meanes
to
set
vp
himselfe
and
his
seed
for
euer
,
he
caused
them
through
his
sinnes
to
be
swept
away
as
dung
from
the
face
of
the
earth
.
The
like
may
be
said
of
Ahab
in
taking
away
Naboths
vineyard
.
And
this
must
needs
be
so
,
that
the
greatest
sinners
are
the
veriest
fooles
,
Reason
.
because
in
sinning
they
forsake
the
wisedome
of
God
,
and
follow
the
direction
of
flesh
and
blood
.
It
is
noted
as
a
point
of
great
folly
and
indiscretion
in
Rehoboam
,
that
he
would
forsake
the
good
counsell
of
the
old
men
,
and
follow
the
rash
aduise
of
young
men
:
and
are
not
they
then
egregious
fooles
indeed
,
that
leaue
the
counsell
of
the
wise
God
,
and
follow
the
aduice
of
Sathan
,
his
and
their
vtter
enemie
?
We
would
esteeme
it
a
great
madnesse
,
if
we
should
see
a
man
,
his
barnes
being
full
of
corne
,
to
set
fire
on
the
thatch
,
and
to
sit
by
and
laugh
to
behold
all
turned
into
a
flame
:
and
yet
certainely
this
is
not
so
great
a
madnesse
as
for
one
to
fire
his
soule
with
sinne
:
for
all
the
friends
and
meanes
that
the
world
affordeth
cannot
quench
this
flame
,
nor
recouer
this
losse
,
as
they
may
the
other
:
and
therefore
they
are
the
fooles
of
the
world
,
that
are
the
sinners
of
the
world
:
and
there
is
no
such
frensie
,
as
for
a
man
to
prouoke
his
Creator
:
and
whatsoeuer
applause
wicked
persons
haue
for
a
season
,
yet
at
length
all
the
world
shall
see
,
and
they
themselues
shall
feele
,
that
they
haue
beene
notorious
fooles
:
Ier.
17.11
.
This
serueth
for
instruction
,
Vse
.
1
that
if
we
would
not
be
branded
with
the
name
of
fooles
and
Idiots
,
we
be
carefull
to
eschew
all
manner
of
sinnes
:
and
on
the
contrary
,
if
we
would
be
truely
wise
,
let
vs
cleaue
vnto
the
Lord
in
constant
and
faithfull
obedience
:
that
was
the
reason
why
Dauid
was
wiser
then
his
enemies
,
Psal.
119.98
.
then
his
teachers
,
then
the
aged
,
because
he
kept
Gods
statutes
.
What
made
those
in
the
Gospell
to
be
foolish
Virgins
,
but
this
,
that
they
made
not
prouision
for
eternall
life
?
And
what
made
the
other
fiue
to
be
indeed
wise
,
but
that
their
hearts
and
liues
were
adorned
and
beautified
with
grace
and
goodnesse
?
Achitophel
was
a
deepe
politician
;
yet
because
he
was
destitute
of
heauenly
wisedome
,
he
shewed
himselfe
to
be
but
a
miserable
base
foole
:
for
when
he
had
no
meanes
to
helpe
himselfe
,
he
went
and
hanged
himselfe
:
if
one
had
studied
an
hundred
yeeres
,
he
could
hardly
haue
found
out
a
readier
way
to
manifest
his
notable
folly
,
then
he
tooke
in
that
horrible
murdering
of
himselfe
.
2
Secondly
,
is
it
so
that
the
greatest
sinners
are
the
veriest
fooles
?
then
here
is
matter
of
singular
consolation
for
Gods
seruants
,
that
are
vilified
and
contemned
,
and
accounted
sillie
and
simple
,
euen
for
this
,
that
they
carefully
decline
from
the
waies
of
sinners
,
though
in
shew
neuer
so
pleasant
and
profitable
:
and
conscionable
,
walke
in
the
paths
of
righteousnesse
,
though
neuer
so
rough
and
dangerous
:
let
vaine
men
speake
their
pleasure
of
them
,
and
count
and
call
them
the
fooles
of
the
world
,
yet
God
esteemeth
and
speaketh
otherwise
of
them
.
It
is
no
maruell
that
the
world
iudgeth
them
fooles
,
for
with
them
the
doctrine
of
the
Gospell
(
vnto
which
the
godly
endeuour
to
conforme
themselues
and
their
courses
)
is
accounted
foolishnes
.
But
as
wisedome
is
iustified
of
her
children
,
whatsoeuer
men
thinke
or
speake
of
it
,
so
are
the
children
of
wisedome
iustified
by
the
infinitely
wise
God
,
whatsoeuer
slanderous
and
reproachfull
imputations
carnall
men
doe
lay
vpon
them
:
he
saith
that
the
feare
of
the
Lord
is
the
beginning
of
wisedome
.
Prou.
1.7
.
and
that
those
that
obey
his
commandements
are
the
onely
wise
people
vnder
the
Sun
.
Deut.
4.6
.
Verse
.
13.
Wilt
thou
that
seuen
yeeres
famine
come
vpon
the
Land
?
&c.
Heere
commeth
an
obiection
to
be
answered
.
Obiect
.
It
is
said
,
1.
Cor.
11.31
.
that
if
we
iudge
our selues
,
we
shall
not
be
iudged
of
the
Lord
:
how
commeth
it
to
passe
then
in
this
place
,
that
Dauid
confessing
his
fault
,
aggrauating
it
,
and
asking
pardon
for
it
,
hath
notwithstanding
such
a
heauie
iudgement
denounced
against
him
,
as
the
famine
,
or
the
sword
,
or
the
pestilence
?
1
Though
such
as
iudge
themselues
,
Answer
.
shall
not
be
iudged
,
yet
must
they
be
cured
:
and
that
was
Dauids
case
here
:
this
stroake
was
not
laid
vpon
him
in
wrath
,
but
in
fauour
:
he
had
set
vpon
a
good
worke
,
euen
the
pulling
downe
of
his
pride
,
&
by
this
meanes
the
Lord
furthered
him
in
the
good
worke
,
&
made
a
speedier
way
for
abundance
of
grace
,
which
was
after
bestowed
vpon
him
.
2
Againe
,
the
people
were
not
so
reformed
as
they
should
be
at
this
time
,
and
therefore
God
in
this
plague
doth
aime
at
their
humbling
,
thrusting
Dauid
out
of
the
gappe
(
as
it
were
)
who
had
formerly
by
his
prayers
&
teares
stood
in
the
breach
,
to
keep
of
the
Lords
wrath
from
them
,
so
that
all
this
while
beeing
intangled
with
his
own
matters
,
he
could
not
so
freely
deale
for
them
.
Now
in
that
Dauid
must
haue
such
a
sharpe
corasiue
to
consume
that
proud
flesh
that
had
growne
about
his
heart
,
Doct.
6
by
reason
of
his
mightie
forces
,
and
the
largenesse
of
his
dominions
,
It
is
hard
to
beat
downe
mans
pride
.
the
Doctrine
is
,
that
it
is
a
wonderfull
hard
thing
to
take
downe
the
pride
of
mans
heart
:
it
is
no
small
affliction
that
will
doe
it
,
as
is
plaine
Iob
33.14
.
&c:
where
is
at
large
shewed
,
that
God
vseth
all
meanes
,
and
that
againe
&
againe
,
and
yet
men
will
not
profit
thereby
:
then
he
findes
out
the
cause
of
it
to
be
pride
,
verse
.
17.
and
so
laieth
corrections
vpon
them
sutable
thereunto
,
smiting
them
with
sorrow
vpon
their
beds
;
so
that
the
griefe
of
their
bones
is
sore
:
pinching
them
with
grieuous
sicknesses
and
diseases
,
and
making
their
bones
to
clatter
,
so
that
their
soules
draw
neere
to
the
graue
,
and
their
life
to
the
buriers
.
Now
when
these
or
the
like
wofull
distresses
haue
tamed
and
maistered
their
vnruly
affections
,
then
doe
they
begin
to
be
somewhat
more
tractable
:
and
whereas
neither
dreames
,
nor
visions
,
nor
any
of
Gods
ordinances
would
doe
any
good
vpon
them
before
,
after
that
,
if
God
send
vnto
them
a
messenger
or
Interpreter
one
of
a
thousand
,
they
will
begin
to
hearken
vnto
them
,
and
to
learne
how
they
may
obtaine
mercy
and
reconciliation
with
God
,
that
they
descend
not
into
the
pit
of
destruction
.
Further
,
we
may
obserue
what
a
great
deale
of
woe
Dauid
sustained
by
reason
of
the
hautinesse
of
his
heart
,
and
his
earthly
confidence
(
which
is
a
signe
thereof
)
when
he
thought
his
mountaine
so
strong
,
Psalm.
30.6.7
.
that
he
should
neuer
be
mooued
:
for
God
turned
away
his
face
from
him
,
and
he
was
troubled
,
and
euen
ready
to
goe
downe
into
the
pit
,
Verse
.
9.
&
to
descend
vnto
the
dust
,
&c.
Neither
did
God
minister
vnto
him
a
stronger
purgation
then
he
needed
:
but
his
pride
required
full
as
much
affliction
as
the
Lord
laide
vpon
him
,
this
was
also
the
case
of
vzziah
,
who
being
in
a
moderate
estate
,
did
exceeding
much
good
both
for
the
Church
and
the
common
wealth
:
but
when
he
was
growen
mighty
and
strong
,
his
heart
was
lifted
vp
,
and
then
he
could
not
content
himselfe
with
his
kingly
dignitie
,
but
he
would
needs
take
vpon
him
the
office
of
the
High-priest
also
,
and
so
went
into
the
Temple
of
the
Lord
,
to
burne
incense
vpon
the
Altar
of
incense
;
but
what
came
of
this
presumptuous
fact
of
his
?
When
the
admonition
of
the
Priests
of
the
Lord
would
not
preuaile
with
him
,
but
he
grewe
wroth
with
those
that
withstoode
him
,
the
Lord
louing
him
,
did
forthwith
smite
him
with
Leprosie
,
and
so
he
was
driuen
to
liue
apart
all
his
life
long
,
that
so
the
hautinesse
of
his
heart
might
bee
throughlie
cured
.
2.
Chron.
26.
The
like
may
be
seene
in
Paul
;
2.
Cor.
12.
who
albeit
he
were
a
man
of
wonderfull
graces
,
&
had
beene
continually
exercised
with
many
and
great
afflictions
,
so
that
he
had
no
great
need
of
further
humbling
,
as
we
would
haue
thought
,
yet
had
he
Satan
turned
loose
vpon
him
,
to
buffet
him
,
and
to
beat
him
blacke
and
blew
as
it
were
,
that
so
hee
might
not
bee
lifted
vp
with
the
multitude
and
excellencie
of
the
reuelations
that
he
had
receiued
.
Hee
had
beene
in
the
third
heauen
,
and
was
indued
with
exceeding
rare
gifts
:
and
the
Lord
knew
,
that
if
he
were
not
taken
downe
,
hee
would
bee
very
conceited
of
himselfe
,
and
then
all
had
beene
lost
:
he
would
be
vnfit
to
receiue
or
doe
good
,
altogether
vnprofitable
and
vnfruitfull
,
and
robbe
God
of
his
honour
,
and
men
of
their
due
:
and
therefore
to
preuent
this
,
hee
giueth
Satan
libertie
to
worke
vpon
his
originall
corruption
,
and
to
exercise
him
with
strange
temptations
,
which
was
a
speciall
preseruatiue
against
pride
,
and
loftinesse
of
minde
.
Lastly
,
wee
may
note
in
the
8.
chap.
of
Deuteronomie
,
verse
2.
what
a
great
adoe
the
Lord
had
with
his
people
,
the
children
of
Israel
,
to
helpe
them
,
against
this
vile
corruption
that
was
in
them
:
hee
was
driuen
to
keepe
them
fortie
yeeres
in
the
wildernes
,
and
there
to
exercise
them
with
manie
and
grieuous
crosses
and
iudgements
,
and
all
to
humble
them
,
as
there
it
is
saide
:
and
certainly
,
if
fewer
and
easier
afflictions
would
haue
done
it
,
the
Lord
would
neuer
haue
handled
them
so
roughlie
and
sharplie
;
for
mercie
pleaseth
him
,
neither
doeth
hee
afflict
willinglie
.
Micah
.
7.
Lament.
3.
Now
the
reason
why
the
pride
of
mens
hearts
cannot
easily
bee
remooued
,
is
,
First
,
because
it
doth
wonderfully
harden
them
,
and
makes
them
euen
like
a
Flinte
:
so
that
they
are
verie
hardly
wrought
vpon
,
either
by
instructions
,
or
by
afflictions
.
This
is
euident
in
Nebuchadnezzar
,
who
notwithstanding
that
diuine
dreame
that
God
had
sent
vnto
him
,
Dan.
4.24
.
and
the
holy
instructions
and
exhortations
that
Daniel
had
giuen
him
,
after
his
interpretation
thereof
;
yet
continued
in
his
arrogancie
still
,
and
was
full
of
boasting
and
bragging
:
in
so
much
that
the
Lord
was
faine
to
strippe
him
of
his
wittes
,
of
his
kingdome
,
of
his
foode
,
of
his
apparell
,
and
of
the
societie
of
mankinde
,
and
to
cause
him
,
euen
for
seuen
yeares
together
,
to
liue
as
a
beast
,
among
the
beasts
of
the
fielde
:
and
all
little
enough
to
take
downe
the
stoutnes
and
loftines
of
his
sinfull
heart
.
Dan.
5.20
.
Secondly
,
as
pride
maketh
men
vnteachable
,
and
vncapable
of
good
by
any
meanes
that
others
can
vse
,
so
doth
it
make
themvnable
to
vse
any
means
themselues
,
for
the
humbling
of
their
soules
:
for
proud
men
cannot
examine
,
and
iudge
themselues
,
because
they
are
wise
in
their
own
eyes
,
and
haue
an
high
conceit
of
their
owne
doings
:
they
cannot
pray
,
because
they
haue
no
promise
to
builde
vpon
,
nor
any
heart
to
humble
their
soules
before
the
Lord
,
as
all
that
will
speede
well
with
him
must
doe
:
2.
Chron.
11.
Iam.
4.8
.
they
cannot
labour
in
a
calling
for
conscience
sake
:
because
they
onely
seeke
and
serue
themselues
in
whatsoeuer
they
doe
:
in
a
word
,
they
cannot
applie
themselues
to
vse
any
of
those
holie
remedies
that
God
hath
ordained
,
for
the
subduing
and
mastering
of
the
pride
,
and
haughtinesse
of
their
wicked
hearts
;
and
therefore
it
must
needs
be
concluded
,
that
this
dangerous
sicknes
is
very
hardly
cured
.
And
if
we
haue
yet
any
doubt
hereof
,
let
experience
teach
vs
the
truth
of
this
point
:
for
if
wee
obserue
it
in
our selues
or
others
,
we
shall
find
,
that
those
that
haue
had
most
heart-breakings
,
and
shed
most
bitter
tears
,
and
gone
through
most
fearfull
temptations
,
and
most
grieuous
distresses
,
haue
yet
still
a
great
deale
of
pride
in
them
,
which
is
ready
vppon
euery
occasion
to
manifest
it selfe
,
vnto
their
griefe
and
the
offence
of
others
.
Which
maketh
first
of
all
for
the
terrour
of
all
proud
and
arrogant
men
,
Vse
.
who
may
looke
for
a
great
deale
of
woe
and
miserie
,
for
the
expelling
of
this
poysoned
humour
out
of
their
soules
.
Let
such
therefore
remember
what
is
said
concerning
them
,
to
wit
,
Prou.
16.5.18
.
that
all
the
proud
in
heart
are
an
abomination
vnto
the
Lord
:
though
hand
ioyne
in
hand
,
they
shall
not
be
vnpunished
.
And
againe
,
Pride
goeth
before
destruction
,
and
an
high
minde
before
the
fall
.
And
in
the
119.
Psalm
:
thou
hast
destroyed
the
cursed
proud
:
Psal.
119.
Pet.
3.
Iam.
4.
and
in
the
Epistle
of
Iames
,
God
resisteth
the
proud
.
Let
these
and
the
like
terrible
sentences
fright
their
drowsie
consciences
,
and
vnlesse
they
would
haue
the
Lord
to
abhorre
them
,
to
curse
them
,
to
fight
against
them
,
and
vtterly
to
destroy
them
,
let
them
sue
vnto
him
,
who
alone
is
able
to
heale
them
of
this
loathsome
corruption
:
otherwise
their
case
is
very
wofull
,
and
lamentable
,
and
the
more
account
they
make
of
themselues
,
the
more
cl●erely
will
God
manifest
his
heauie
displeasure
against
them
,
as
he
did
against
Phàraoh
,
Nebuchadnezzar
,
Herod
,
and
such
other
loftie
spirits
as
they
were
.
Secondly
,
let
this
be
an
instruction
vnto
the
children
of
God
,
that
if
they
would
not
haue
their
maker
to
loath
them
,
and
to
fight
against
them
,
they
must
labour
to
abhorre
all
loftines
of
minde
,
and
ouer-weening
conceites
of
themselues
,
and
be
content
that
the
Lord
should
keepe
them
in
humilitie
by
whatsoeuer
meanes
he
thinketh
best
:
the
godly
begin
to
thinke
much
diuers
times
that
they
are
afflicted
euery
morning
;
that
they
are
exercised
with
wants
,
with
sicknesses
,
with
disgraces
and
the
like
:
but
better
is
it
to
vndergoe
some
of
these
,
or
all
of
these
,
though
it
be
all
our
life
long
,
so
we
be
made
more
lowly
thereby
,
than
to
ouerflowe
with
great
plentie
and
varietie
of
outward
things
,
and
in
the
meane
time
to
be
pestered
with
that
venemous
humour
of
pride
and
selfe-conceit
.
Therefore
was
it
that
Paul
doeth
professe
that
hee
would
reioyce
in
infirmities
,
in
reproaches
,
2.
Cor.
12.10.7
.
in
necessities
,
in
persecutions
,
&c:
because
he
knewe
they
were
excellent
preseruatiues
against
his
sinne
.
Now
because
men
are
readie
to
thinke
that
there
is
not
in
them
such
store
of
pride
,
as
that
they
greatly
neede
Gods
medicines
to
cure
them
of
it
,
or
if
they
doe
see
their
pride
,
they
are
readie
to
sit
downe
discouraged
,
as
if
it
were
vnpossible
to
get
the
better
of
it
,
therefore
will
it
not
be
amisse
to
set
downe
some
fruits
and
effects
of
pride
,
whereby
it
may
be
discerned
,
and
some
remedies
and
helpes
against
it
,
by
vertue
whereof
it
may
be
cured
.
Concerning
the
first
point
,
Fruites
of
pride
.
it
were
an
infinite
worke
to
reckon
vp
all
the
effects
of
pride
,
and
therefore
I
will
onely
touch
some
few
of
the
principall
,
whereby
we
may
be
led
to
a
sight
of
the
rest
:
Prou.
13.10
.
And
the
first
of
them
shall
be
that
whereof
Salomon
speaketh
,
saying
,
Onely
by
pride
doeth
man
make
contention
:
many
there
are
that
doe
ignorantly
imagine
they
were
neuer
proud
in
all
their
life
;
but
let
them
consider
better
of
the
matter
;
did
they
neuer
brawle
nor
contend
with
any
in
all
their
life
?
if
they
did
,
certaine
it
is
that
they
were
proud
:
for
looke
how
much
contention
there
is
,
so
much
pride
there
is
in
euery
man
.
Which
may
be
an
euident
argument
to
proue
that
this
sinne
doeth
greatly
sway
euery
where
:
for
if
we
looke
into
most
families
,
and
euen
into
those
of
the
purest
sort
(
who
thinke
themselues
most
free
from
pride
)
shall
we
not
finde
many
iarres
betwixt
husband
and
wife
;
betwixt
maister
and
seruants
,
betwixt
brethren
and
sisters
,
betwixt
neighbour
and
neighbour
?
this
is
so
palpable
that
none
can
denie
it
;
and
therefore
let
not
men
deceiue
themselues
,
but
see
and
acknowledge
and
bewaile
the
wretched
hautines
of
their
hearts
.
Another
fruit
of
pride
is
,
impatiencie
vnder
crosses
,
or
losses
,
or
indignities
that
doe
befall
vs
:
for
when
we
are
discontented
at
that
estate
and
condition
,
wherein
we
are
,
we
euidently
expresse
our
dislike
of
Gods
gouernement
,
as
if
he
did
not
dispose
of
things
aright
,
and
as
if
we
could
order
matters
in
a
better
sort
,
if
they
were
in
our
hands
:
and
is
not
that
monstrous
pride
to
thinke
our selues
wiser
than
God
,
and
to
censure
him
for
his
proceedings
?
Againe
,
this
is
an
euident
token
that
men
are
proud
,
when
they
are
readie
to
scorne
at
an
admonition
,
or
a
reproose
that
is
giuen
vnto
them
,
for
that
argueth
that
they
haue
a
verie
good
opinion
of
themselues
and
of
their
actions
,
when
they
cannot
abide
that
anie
should
finde
faulte
with
them
,
or
goe
about
to
reforme
them
.
Dauid
was
otherwise
affected
,
1.
Sam.
12.13
.
Psal.
51.
when
the
Prophet
Nathan
came
vnto
him
with
a
sharpe
reprehension
,
and
when
A●igall
met
him
with
a
wise
admonition
.
And
Iob
bringeth
this
as
an
argument
of
his
vprightnesse
,
1.
Sam.
25.32
.
that
hee
durst
not
contemne
thè
iudgement
of
his
seruant
.
No
,
not
of
his
Maide
seruant
,
Iob.
31.13
.
if
they
had
any
matter
to
obiect
against
him
:
and
therefore
let
such
as
are
enraged
,
or
imbittetered
against
their
reproouers
or
admonishers
,
knowe
,
that
they
are
farre
from
that
modestie
and
meekenesse
of
spirit
that
was
in
these
holie
men
of
God
.
Lastlie
,
this
is
a
sure
note
of
pride
,
when
men
doe
much
regard
earthly
things
,
and
promise
vnto
themselues
a
kinde
of
happinesse
in
the
enioyment
thereof
:
1.
Tim.
6.17
.
in
which
regard
the
Apostle
willeth
Timothie
to
charge
rich
men
that
they
be
not
high
minded
,
and
that
they
doe
not
trust
in
vncertaine
riches
:
Implying
thereby
,
that
so
much
confidence
as
there
is
in
wordlie
substance
,
so
much
high-mindednes
there
is
in
the
parties
so
addicted
.
The
more
men
trust
in
God
,
the
more
humble
they
will
be
,
but
the
more
they
trust
in
their
wealth
,
the
more
high-minded
they
will
bee
.
If
men
would
trie
themselues
by
this
touch-stone
,
they
should
easily
discerne
abundance
of
pride
in
themselues
:
for
who
almost
is
there
but
doeth
thinke
himselfe
the
better
and
safer
for
the
very
hauing
of
earthlie
things
?
and
who
doth
not
iudge
his
case
more
miserable
,
meerly
for
the
want
of
these
deceitfull
vanities
?
Let
vs
therefore
sifte
our
owne
hearts
,
and
by
these
and
the
like
fruites
of
pride
,
learne
to
iudge
what
abundance
of
this
poysoned
sappe
there
is
within
vs
.
And
then
perceiuing
how
liable
wee
are
vnto
many
fearefull
stroakes
of
God
by
reason
thereof
,
let
vs
carefully
vse
these
remedies
following
against
the
same
.
First
,
let
vs
often
search
and
trie
our
owne
hearts
,
and
workes
by
the
right
rule
,
Remedies
against
Pride
.
that
is
,
by
the
holy
law
of
God
:
for
none
are
lifted
vp
,
but
such
as
doe
not
knowe
themselues
:
for
if
wee
rightly
considered
what
we
are
,
and
what
our
actions
are
,
it
would
take
downe
all
that
foolish
conceitednes
,
that
is
naturallie
ingrafted
in
vs
,
and
cause
vs
to
say
with
the
Publican
,
Lord
bee
mercifull
to
mee
a
sinner
:
and
with
Paul
,
Miserable
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
!
Luke
.
18.13
.
Rom.
7.24
.
hee
was
aliue
;
that
is
,
thought
himselfe
aliue
,
and
in
verie
good
case
,
before
the
law
came
,
&
conuinced
him
of
his
wretched
corruptions
,
hee
was
euen
as
a
blinde
man
that
feares
nothing
,
though
a
man
came
running
vpon
him
with
a
sharpe
sword
,
or
he
were
ready
to
fal
down
violently
from
an
high
and
dangerous
rocke
,
he
would
neuer
be
daunted
at
the
matter
,
nor
one
whit
moued
,
because
hee
sees
not
that
hee
is
in
any
danger
:
such
was
Pauls
case
,
and
such
is
the
state
of
euery
vnregenerate
man
:
but
when
Gods
law
is
once
pressed
vpon
the
conscience
,
by
the
liuely
working
of
the
holie
Ghost
,
it
inlightens
the
minde
,
and
makes
men
see
their
owne
sinfulnes
,
as
Paul
did
,
which
is
an
excellent
meanes
to
kill
all
proud
and
loftie
conceits
.
If
therefore
we
desire
to
be
ridde
of
this
hatefull
and
hurtfull
companion
,
I
meane
pride
,
let
vs
often
and
earnestly
examine
our selues
by
this
straight
rule
of
Gods
law
:
we
are
giuen
to
try
our selues
often
by
examining
whether
we
be
not
better
than
such
a
man
,
or
such
a
woman
,
but
this
is
a
false
and
a
deceitfull
rule
:
for
a
man
may
be
better
than
such
and
such
,
and
yet
be
starke
naught
.
But
the
proud
flesh
will
be
readie
to
obiect
,
and
say
,
Obiect
.
I
doe
not
onely
goe
beyond
these
and
these
wicked
ones
,
but
I
am
better
than
diuers
that
are
esteemed
godly
and
religious
.
Are
you
so
?
you
may
easily
be
deceiued
;
Answer
.
and
the
better
conceit
you
haue
of
your selfe
,
the
worse
you
are
likely
to
be
:
but
grant
for
the
time
that
you
excell
others
in
some
things
,
doe
not
they
goe
before
you
in
some
other
?
you
haue
a
better
gouernement
of
your
tongue
than
many
of
your
neighbours
;
but
are
you
not
more
grosly
tainted
with
couetousnes
than
they
are
?
You
haue
a
better
gift
of
chastitie
than
another
,
but
doeth
not
he
lesse
offend
in
violent
distempered
passions
than
you
doe
?
and
the
like
might
be
said
in
other
particulars
.
If
you
consider
your
owne
goodnes
and
others
badnes
,
you
may
easily
growe
to
thinke
better
of
your selfe
than
of
others
:
but
if
you
would
withall
set
before
your
eyes
their
goodnes
and
your
owne
badnes
,
it
would
happily
make
you
to
haue
a
better
opinion
of
them
than
of
your selfe
,
and
cause
you
to
conclude
that
(
all
things
considered
)
their
graces
are
more
excellent
than
yours
.
But
let
that
be
yeelded
,
that
you
are
indeed
beyond
many
others
in
pietie
and
godlines
,
doe
you
not
yet
come
farre
short
of
that
which
the
law
requireth
?
&
for
those
gifts
that
you
haue
,
whence
proceeded
they
?
are
they
not
bestowed
vpon
you
out
of
the
Lords
meere
bountie
?
and
if
you
haue
receiued
them
,
why
are
you
puffed
vp
as
if
you
had
not
receiued
them
?
If
you
did
aright
consider
that
you
are
no
more
worthy
of
the
least
blessing
of
God
than
the
vilest
creature
in
the
world
,
and
that
not
your
goodnes
,
but
Gods
goodnes
is
the
cause
that
you
excell
others
,
there
would
be
no
place
left
for
ouer-weening
conceits
of
your selfe
,
but
you
would
conclude
(
as
the
truth
is
)
that
the
better
you
are
gifted
,
Rom.
1.14
.
the
more
you
are
indebted
,
and
the
more
talents
you
haue
,
the
more
thankes
you
owe
vnto
God
,
Math.
25.
and
the
more
seruice
vnto
his
people
.
And
thus
much
for
the
first
remedie
against
pride
,
which
is
,
to
try
our selues
and
our
actions
by
the
true
touchstone
of
Gods
word
.
The
second
is
,
often
to
bring
our
hearts
into
Gods
presence
by
prayer
&
thanks-giuing
,
for
that
will
make
vs
acquainted
with
that
holines
which
is
in
the
Lord
,
and
then
we
cannot
but
see
and
acknowledge
that
vilenes
which
is
in
our selues
.
This
was
it
that
made
Abraham
the
father
of
Beleeuers
,
and
the
most
excellent
of
all
the
Patriarks
,
Gen.
18.27
.
to
confesse
,
that
he
was
but
dust
and
ashes
:
this
was
it
that
caused
Isaiah
,
a
maruellous
holy
prophet
,
Isa.
42.6
.
to
cry
out
,
that
he
was
a
man
of
polluted
lips
;
and
this
was
it
that
made
Iob
that
worthie
and
renowmed
seruant
of
God
,
Iob.
42.6
.
euen
to
abhorre
himselfe
,
and
to
repent
indust
,
and
ashes
.
And
assuredly
if
we
constantly
and
zealously
accustome
our selues
to
come
before
Gods
glorious
throane
,
it
will
make
vs
much
ashamed
to
stand
vpon
our
owne
worth
,
and
frame
vs
to
a
very
lowly
conceit
of
our selues
.
And
on
the
contrarie
,
we
may
boldly
conclude
,
that
they
that
doe
not
vse
reuerently
and
faithfully
to
call
vpon
the
Lord
,
are
proud
and
hautie
,
and
arrogant
persons
,
and
neuer
yet
knewe
what
true
lowlines
meant
,
where
there
are
many
and
feruent
prayers
,
there
is
much
humilitie
:
where
there
are
fewe
and
weake
prayers
,
there
is
little
humilitie
:
where
there
are
no
faithfull
prayers
at
all
,
there
is
no
humilitie
at
all
.
A
third
helpe
against
pride
is
,
diligence
in
some
lawfull
calling
:
Eccl.
1.13
.
for
labour
and
trauell
(
as
the
wise
man
saith
)
are
appointed
vnto
the
sonnes
of
men
to
humble
them
thereby
.
As
for
idle
persons
,
they
are
alwaies
proud
and
conceited
:
A
sluggard
is
wiser
in
his
owne
eyes
,
Prou.
then
ten
men
that
can
render
a
reason
,
for
such
kind
of
people
hauing
nothing
to
busie
their
heads
about
,
are
very
readie
(
Sathan
helping
them
forward
)
to
thinke
of
their
owne
worth
,
to
imagine
high
things
of
themselues
,
and
so
to
build
●astles
in
the
aire
:
besides
that
,
idlenes
nourisheth
in
them
all
manner
of
vile
lusts
,
and
the
more
sinfull
any
one
is
,
the
more
proud
he
is
;
and
therefore
is
the
diuell
more
proud
than
any
,
because
he
is
more
sinfull
than
any
.
If
then
we
would
not
be
in
bondage
vnto
this
vile
sinne
of
pride
,
let
vs
apply
our selues
diligently
vnto
the
workes
of
our
seuerall
vocations
;
and
that
for
conscience
sake
and
in
obedience
vnto
God
;
not
for
filthy
lucre
sake
,
of
for
enuy
,
or
the
like
,
for
if
we
labour
&
toyle
neuer
so
much
for
worldly
respects
,
we
shall
not
be
rightly
humbled
thereby
,
but
rather
puffed
vp
in
our
fleshly
mindes
.
A
fourth
remedie
is
,
often
to
meditate
of
the
hurts
and
mischiefes
that
come
by
pride
,
and
of
the
benefits
that
doe
arise
from
humilitie
.
The
mischiefes
proceeding
from
pride
were
partly
before
named
in
the
first
vse
of
this
doctrine
,
viz.
that
it
causeth
the
Lord
to
abhorre
vs
,
to
resist
vs
,
to
curse
vs
,
and
to
plague
vs
,
yea
and
to
depriue
vs
of
those
things
whereof
we
are
most
proud
and
conceited
:
besides
that
,
it
causeth
vs
to
pine
away
with
enuy
:
to
consume
with
malice
,
to
fret
and
vex
with
anger
and
discontentment
,
and
vpon
euery
slight
occasion
to
brabble
and
wrangle
,
to
fall
out
with
this
body
and
that
,
and
in
a
word
,
to
be
very
vnquiet
in
our selues
,
and
very
troublesome
and
hatefull
vnto
others
;
and
who
then
would
not
be
freed
from
this
hurtfull
sinne
,
which
hath
so
many
badde
effects
arising
from
it
?
Then
on
the
other
side
,
the
benefites
issuing
from
the
pure
fountaine
of
humilitie
,
are
very
many
and
great
:
for
besides
the
auoyding
of
the
forenamed
mischifes
,
Isa.
61.1
.
Luk.
4.18
.
Psal.
37.11
.
Isa.
57.15
.
Iam.
4.6
.
Math.
5.3
.
lowlines
will
giue
vs
an
interest
in
all
the
promises
of
God
:
meeke
men
shall
inherit
the
earth
;
they
shall
haue
God
to
dwell
with
them
,
and
grace
to
remaine
in
them
while
they
liue
,
and
glory
to
inuest
them
,
and
to
make
them
eternally
happie
when
they
die
.
These
remedies
of
often
examination
,
frequent
prayer
,
diligence
in
our
vocation
,
and
serious
consideration
of
the
hurts
that
come
by
pride
,
and
of
the
benefits
that
proceed
of
humilitie
,
we
must
constantly
and
conscionably
vse
for
the
humbling
of
our
hearts
.
And
lastly
,
for
this
very
ende
and
purpose
,
we
must
not
onely
be
content
toheare
admonition
,
but
earnestly
desire
it
:
both
of
the
Lord
,
that
he
would
be
pleased
to
stirre
vp
mens
hearts
to
admonish
vs
,
and
of
men
,
that
they
would
shew
vs
that
fauour
,
as
to
tell
vs
plainely
and
faithfully
of
our
faults
,
that
we
may
thereby
discerne
of
those
corruptions
,
and
be
humbled
for
them
,
which
we
thorough
selfe-loue
,
and
too
much
partialitie
cannot
easily
espie
,
or
not
so
thoroughly
censure
in
our selues
.
2.
Sam.
12.
Psal.
141.5
.
The
benefit
hereof
Dauid
found
vpon
the
prophet
Nathans
comming
vnto
him
;
and
therefore
doeth
he
so
earnestly
pray
for
it
,
saying
:
Let
the
righteous
smite
me
for
that
is
a
benefit
,
and
let
him
reproue
me
,
and
it
shall
be
a
precious
oyle
,
&c.
And
whosoeuer
they
be
that
doe
not
thus
desire
the
admonitions
of
Gods
seruants
,
they
carrie
too
little
hatred
against
sinne
,
and
doe
not
with
any
great
earnestnes
and
indignation
controule
and
checke
their
consciences
for
it
:
and
therefore
they
are
likely
to
liue
and
die
in
their
pride
,
and
may
iustly
feare
those
punishments
that
doe
belong
vnto
proud
persons
.
Verse
12.
I
offer
thee
three
things
:
chuse
thee
which
of
them
I
shall
doe
vnto
thee
.
In
that
the
Lord
putteth
him
to
this
choyce
when
he
began
in
good
earnest
to
humble
himselfe
,
the
doctrine
is
,
that
The
more
speedily
we
iudge
our selues
,
Doct.
7
the
more
mercifully
the
Lord
will
deale
with
vs
.
Speedy
iudging
of
our selues
procures
fauour
.
This
we
see
proued
in
this
text
,
where
God
dealeth
with
Dauid
as
a
father
with
his
owne
sonne
:
First
,
letting
him
chuse
his
owne
rod
,
when
of
necessitie
he
must
be
corrected
:
Secondly
,
The
time
being
expired
,
this
point
was
briefly
handled
.
he
giueth
him
warning
before
hand
,
that
the
plague
might
not
ouertake
him
on
a
sudden
,
which
would
wonderfully
haue
discomforted
him
:
Thirdly
,
he
telleth
him
how
long
it
should
continue
,
so
that
he
was
sure
three
daies
would
be
the
longest
.
Which
serueth
first
for
singular
comfort
vnto
Gods
children
that
doe
bewaile
their
sinnes
,
Vse
.
1
and
passe
sentence
vpon
themselues
as
well
as
they
can
:
if
they
goe
thorow
with
that
worke
,
the
Lord
wil
giue
them
a
comfortable
and
speedie
deliuerance
:
or
if
it
be
requisite
that
they
should
feele
Gods
hand
vpon
them
or
theirs
in
any
more
grieuous
manner
,
yet
the
Lord
will
deale
with
them
in
some
sort
as
he
did
heere
with
Dauid
:
for
first
they
shall
haue
warning
thereof
before
hand
,
and
so
be
better
prepared
and
armed
for
it
.
And
further
,
if
they
striue
to
humble
their
hearts
before
the
Lord
,
though
they
haue
not
the
choyce
of
their
particular
scourge
,
yet
it
shall
be
as
well
with
them
in
effect
:
for
although
at
first
they
thinke
the
rod
very
smart
,
and
euery
blow
two
,
yet
when
they
are
growne
to
be
stronger
men
in
Christ
,
they
shall
be
driuen
to
confesse
,
that
if
they
had
chosen
their
owne
rods
,
there
could
haue
beene
none
in
the
world
so
fit
for
them
as
those
wherewith
the
Lord
hath
scourged
them
:
So
that
they
shall
be
able
not
onely
to
say
with
the
Prophet
,
It
is
good
for
me
that
I
haue
beene
afflicted
;
but
good
for
me
that
I
was
whipped
with
these
and
these
rods
,
yea
and
that
I
receiued
thus
many
strokes
from
the
Lords
mercifull
hand
.
No
crosse
could
haue
beene
inuented
to
doe
me
more
good
,
then
pouerty
,
or
disgrace
,
or
ill
neighbours
,
or
any
the
like
,
according
as
Gods
seruants
are
seuerally
tried
.
If
God
should
haue
put
it
to
Abrahams
and
Iacobs
choyse
,
they
would
rather
haue
parted
with
any
outward
thing
,
then
with
their
children
,
that
were
as
deare
vnto
them
as
their
life
:
but
when
they
saw
Gods
end
in
trying
them
that
way
,
when
Isaac
was
spared
,
and
Ioseph
aduanced
,
and
made
an
instrument
of
humbling
his
boisterous
brethren
,
and
of
releeuing
his
father
and
all
his
familie
,
besides
many
others
,
then
they
must
needs
acknowledge
that
it
was
fittest
for
them
to
be
crossed
in
their
children
,
and
that
Cods
waies
are
the
best
,
whatsoeuer
we
may
iudge
of
them
for
a
while
.
Secondly
,
Vse
.
2
heere
is
matter
of
terrour
vnto
all
vngodly
men
that
will
not
be
perswaded
to
iudge
themselues
:
looke
what
iudgement
will
most
vex
,
and
sting
,
and
torment
,
and
euen
kill
their
soules
,
that
let
them
make
account
of
.
If
Haman
might
haue
beene
the
chuser
,
of
all
other
miseries
he
would
not
haue
chosen
that
which
befell
him
:
to
wit
,
that
Mordecai
his
enemie
should
be
aduanced
and
honoured
,
and
that
by
himselfe
,
who
did
beare
him
such
deadly
hatred
for
that
he
could
not
obtaine
honour
and
reuerence
from
him
:
what
an
horrible
torment
must
this
needs
be
vnto
his
heart
,
that
Mordecai
now
should
ride
,
and
he
goe
by
him
on
foot
?
that
now
he
must
bow
the
knee
to
Mordecai
,
that
would
so
faine
haue
had
Mordecai
to
doe
it
to
him
?
that
the
gallowes
that
was
by
him
prepared
for
Mordecai
,
must
now
serue
for
himselfe
?
&c.
This
must
needs
be
an
exceeding
torture
vnto
him
:
and
this
shall
befall
all
impenitent
sinners
:
What
they
are
most
loth
to
vndergoe
,
that
shall
light
vpon
them
,
and
that
at
vnawares
when
they
least
thinke
of
it
,
and
shall
continue
with
them
,
and
neuer
leaue
them
till
it
haue
either
turned
them
vnto
God
,
or
brought
them
vnto
hell
,
the
place
of
all
such
rebrobate
sinners
.
And
that
we
may
apply
this
to
the
present
occasion
,
are
there
not
many
that
are
horribly
afraid
of
the
pestilence
?
yea
farre
more
then
they
are
of
sinne
which
bringeth
it
:
in
so
much
that
they
absent
themselues
from
Sermons
,
and
from
publike
prayers
,
lest
they
should
be
infected
.
Are
there
not
very
many
(
I
say
)
that
are
possessed
with
such
feares
?
Let
them
looke
to
it
:
for
of
all
other
strokes
the
pestilence
is
likely
to
fall
vpon
them
:
if
it
were
a
sword
in
the
hand
of
the
Pope
,
or
of
Sathan
,
then
it
stood
them
vpon
to
beware
of
Gods
ordinances
:
but
seeing
none
but
Atheists
will
denie
but
it
is
ordered
by
Gods
ouer-ruling
hand
,
they
take
a
bad
course
to
escape
his
stroke
:
for
where
can
they
hide
themselues
,
but
he
will
finde
them
out
?
And
whither
can
they
flee
from
his
all-seeing
presence
?
He
can
take
away
the
infection
where
it
is
,
and
bring
it
euen
in
a
moment
where
it
is
not
:
and
therefore
goe
where
they
can
,
they
goe
in
continuall
danger
:
for
where
is
the
sword
of
God
most
likely
to
smite
,
but
where
he
is
most
displeased
,
and
where
there
is
most
prophanenesse
,
and
greatest
contempt
of
the
meanes
of
saluation
?
therefore
if
they
would
escape
,
let
them
fall
downe
before
the
Lord
,
and
humble
themselues
as
Dauid
did
:
and
not
be
so
much
afraid
of
their
neighbours
that
haue
the
plague
,
as
of
sinne
that
brings
the
plague
:
and
runne
not
so
much
from
the
occasion
of
this
sicknesse
(
though
all
good
care
must
be
had
that
way
)
as
from
the
cause
:
which
if
we
can
doe
,
then
either
God
will
spare
vs
,
and
exempt
vs
from
this
stroke
,
or
else
giue
vs
comfort
vnder
it
,
and
deliuerance
from
it
by
life
or
death
:
making
it
a
meanes
vtterly
to
kill
originall
sinne
,
which
all
his
ordinances
could
but
onely
weaken
:
and
who
would
be
afraid
of
such
a
cure
?
what
child
of
God
would
not
be
more
glad
to
sit
on
a
throne
in
heauen
(
though
he
be
called
thereto
by
a
boysterous
messenger
)
than
to
be
in
a
prison
heere
on
earth
?
to
be
where
he
shall
be
quite
freed
from
sinne
and
sorrow
and
temptation
,
and
haue
all
happinesse
aboue
that
which
his
heart
can
desire
,
rather
than
to
be
continually
turmoyled
heere
in
the
world
,
and
euery
day
to
taste
of
new
tribulations
.
The
end
of
the
first
Sermon
.
The
second
Sermon
.
2.
SAMVEL
.
24.14
.
&c.
Verse
14
:
And
Dauid
said
vnto
God
,
I
am
in
a
wonderfull
strait
:
let
vs
fall
now
into
the
hand
of
the
Lords
,
(
for
his
mercies
are
great
)
and
let
mee
not
fall
into
the
hand
of
man
.
Verse
15.
So
the
Lord
sent
a
Pestilence
in
Israell
,
from
the
morning
,
euen
to
the
time
appointed
:
and
there
died
of
the
people
from
Dan
to
Beer-sheba
seuenty
thousand
men
.
Verse
16.
And
when
the
Angell
stretched
out
his
hand
vpon
Ierusalem
,
the
Lord
repented
of
the
euill
;
and
said
to
the
Angell
that
destroyed
the
people
,
It
is
sufficient
,
hold
now
thy
hand
,
&c.
Verse
17.
And
Dauid
spake
vnto
the
Lord
,
&c.
YEE
haue
alreadie
heard
of
Dauids
sinne
in
numbring
of
the
people
,
of
his
humiliation
,
confession
,
and
crauing
of
pardon
for
the
same
:
also
of
the
message
that
was
brought
vnto
him
by
Gad
;
what
offer
the
Lord
made
him
,
Namely
,
that
hee
should
haue
the
choise
of
his
owne
rodde
:
the
sentence
was
alreadie
past
,
and
some
one
of
the
three
iudgements
mentioned
Verse
13.
must
needs
light
vpon
the
land
:
yet
would
God
vse
as
much
mildnes
as
might
bee
,
and
therefore
hee
referres
the
matter
vnto
him
,
and
biddeth
him
consider
,
and
determine
which
of
them
hee
would
most
willingly
vndergoe
.
Now
followe
the
euents
that
ensued
both
vpon
the
sinne
that
Dauid
committed
,
and
the
message
that
God
for
the
same
directed
vnto
him
.
The
first
whereof
,
was
the
great
distresse
wherewith
hee
was
perplexed
,
which
he
bemoned
to
the
Prophet
,
telling
him
that
he
was
in
a
wonderfull
strait
.
The
second
was
the
choyse
that
he
made
,
Verse
14.
absolutely
passing
ouer
the
famine
,
without
so
much
as
speaking
of
it
,
as
knowing
it
to
bee
incomparablie
the
sharpest
scourge
of
the
three
:
(
for
the
Scripture
faith
,
that
they
that
are
slaine
by
the
sword
,
are
better
then
they
which
are
killed
with
hunger
)
and
rather
also
submitting
himselfe
to
the
Pestilence
,
Lament.
9.
which
was
more
immediately
the
sword
of
God
,
from
whom
he
expected
mercie
and
fauour
,
then
to
the
violence
and
sword
of
man
:
in
whome
what
else
in
such
a
case
is
to
be
found
,
but
crucltie
and
fiercenesse
?
The
third
was
the
execution
of
that
plague
of
the
pestilence
,
Verse
15.
which
he
had
yeelded
himselfe
vnto
:
which
is
declared
as
well
by
the
manner
,
as
the
minister
of
it
:
it
being
in
so
short
a
time
,
as
in
three
dayes
space
,
dispersed
thorough
the
whole
Land
,
from
North
to
South
,
and
(
though
not
affirmed
,
yet
implied
)
from
East
to
West
,
Ierusalem
onely
excepted
,
as
may
appeare
by
the
circumstance
of
the
Text
:
and
in
this
time
seuenty
thousand
being
destroyed
;
which
stroke
was
inflicted
by
the
hand
of
an
Angell
,
whome
God
had
therevnto
appointed
,
as
minister
and
executioner
of
the
same
.
The
last
was
,
Verse
16.
the
ceasing
and
stay
of
this
plague
,
euen
then
when
the
stroke
was
lighting
vpon
Ierusalem
,
to
haue
destroyed
it
.
And
hereof
are
assigned
two
causes
:
the
one
,
and
that
the
principall
,
was
the
Commandement
of
God
:
to
whom
(
for
our
better
apprehension
of
his
prouidence
)
is
ascribed
an
humane
passion
of
repentance
:
which
properly
befalleth
not
him
,
because
hee
cannot
but
doe
euery
thing
absolutely
well
,
nor
possiblie
at
any
time
bee
wearie
of
well-doing
:
neither
is
hee
subiect
to
perturbations
,
because
he
is
free
from
all
manner
of
corruptions
.
But
hee
is
said
to
repent
,
when
hee
withholdeth
that
which
he
condicionallie
promiseth
,
or
threatneth
,
or
desisteth
from
that
which
he
had
begun
to
doe
,
sithence
men
many
times
breake
off
their
proceedings
,
with
dislike
of
the
beginnings
thereof
,
and
their
not
doing
of
that
which
they
saide
,
argueth
commonly
that
they
are
sorrie
,
for
saying
that
which
nowe
they
minde
not
to
doe
.
The
other
cause
,
yet
of
an
inferiour
nature
,
and
mouent
(
as
wee
call
it
)
was
the
prayer
of
Dauid
,
Verse
17.
whereby
hee
obtained
the
preseruation
of
Ierusalem
,
and
the
rest
of
the
people
,
and
herein
hee
offereth
himselfe
to
be
smitten
,
that
they
might
be
spared
,
with
acknowledgement
that
hee
was
the
offender
,
and
they
in
this
matter
altogether
innocent
.
Verse
14.
And
Dauid
said
,
I
am
in
a
wonderfull
strait
]
The
Doctrine
that
hence
ariseth
,
is
plaine
:
viz.
that
Sinne
brings
men
into
great
distresses
,
and
into
maruellous
straits
.
It
is
the
proper
nature
of
wickednesse
,
Doct.
1
to
encomber
and
cast
men
into
perplexities
:
Sinne
brings
men
into
straits
.
neither
will
God
spare
his
owne
people
,
when
they
take
libertie
in
prouoking
his
maiestie
;
but
either
they
shall
be
straited
in
their
owne
hearts
,
or
else
in
regard
of
outward
calamities
,
or
both
:
and
though
the
Lord
will
not
condemne
them
,
yet
will
he
afflict
them
.
Iehoshaphat
was
so
foolish
,
that
he
would
make
affinitie
with
Ahab
:
and
lest
he
should
breake
off
that
league
of
friendship
that
was
betweene
them
,
he
would
aduenture
(
contrary
to
the
expresse
word
of
the
Lord
)
to
goe
against
Ramoth
Gilead
to
battle
with
him
:
now
was
not
he
in
an
exceeding
great
straight
,
when
the
maine
force
of
the
battle
was
bent
against
him
,
being
supposed
to
be
the
King
of
Israel
,
concerning
whom
a
command
was
giuen
to
the
Captaines
by
the
King
of
Aram
,
1.
King
.
22.31.32
.
that
they
should
fight
against
none
,
neither
small
nor
great
,
but
onely
against
the
King
of
Israel
?
Yet
would
not
Iehoshaphat
take
warning
by
this
:
but
after
that
he
had
beene
rebuked
by
Iehu
the
Prophet
,
2.
King
.
3.
for
helping
the
wicked
,
and
louing
them
that
hated
the
Lord
,
he
yet
ioyned
with
Iehoram
the
King
of
Israel
,
against
the
King
of
Moab
:
but
was
his
successe
any
better
then
before
?
No
surely
:
for
howsoeuer
they
had
the
victorie
ouer
the
Moabites
with
much
difficultie
,
yet
before
that
was
effected
,
he
was
in
a
greater
straight
,
then
when
he
went
against
Ramoth
Gilead
:
for
there
his
owne
person
onely
was
endangerd
:
but
heere
both
he
and
his
people
,
together
with
two
Kings
and
their
armies
besides
,
were
like
to
perish
for
want
of
water
.
A
further
proofe
of
this
point
we
haue
in
Ionah
,
who
discoursing
with
his
owne
reason
,
thought
it
would
be
to
no
purpose
,
but
very
dangerous
for
him
to
goe
to
preach
at
Niniue
,
and
therefore
refused
to
yeeld
to
the
Commandement
of
the
Lord
.
But
what
wofull
distresse
did
this
disobedience
bring
him
into
,
when
being
in
that
sore
tempest
,
the
sea
did
roare
,
his
conscience
accuse
him
,
men
were
against
him
,
God
was
against
him
,
and
there
was
no
way
for
him
,
but
to
be
throwne
into
the
sea
,
and
there
to
remaine
three
daies
and
three
nights
in
the
belly
of
a
whale
?
Iudges
.
16.
The
like
may
be
seene
in
Sampson
,
who
being
carried
with
boisterous
lusts
,
and
immoderately
and
sinfully
affecting
that
vile
strumpet
Dalilah
,
could
hide
nothing
from
her
,
but
discouered
vnto
her
very
foolishly
wherein
his
great
strength
lay
,
namely
in
his
haire
:
and
so
that
being
cut
off
,
as
a
recompence
of
his
folly
and
sinfull
dealing
,
he
was
betraied
into
the
hands
of
his
most
deadly
enemies
the
Philistims
,
who
puld
out
both
his
eyes
,
bound
him
in
fetters
,
made
him
grinde
in
the
prison
house
,
and
besides
made
him
a
laughing
stocke
vnto
those
into
whom
he
had
formerly
stricken
a
great
terrour
and
amazement
by
his
admirable
valour
,
and
the
strange
enterprises
atchieued
by
him
.
Thus
we
may
in
part
perceiue
into
what
narrow
straits
sinne
doth
bring
Gods
owne
children
:
but
this
is
especially
verified
in
wicked
men
,
of
whom
it
is
said
,
Psou
.
22.5
.
that
thornes
and
snares
are
in
the
way
of
the
froward
:
they
are
hedged
in
with
thornes
,
and
all
their
walke
is
vpon
brakes
:
they
run
to
hell
with
great
vexation
:
they
are
intangled
in
snares
continually
,
and
are
neuer
out
of
them
:
they
are
caught
in
Sathans
net
,
and
held
fast
by
hardnesse
of
heart
,
which
neuer
leaues
them
till
either
conuersion
,
or
vtter
confusion
doe
befall
them
.
But
this
will
more
fully
appeare
in
particular
sinnes
,
as
first
to
giue
instance
in
drunkards
,
whose
appetite
doth
prouoke
them
vnto
that
beastly
abuse
of
Gods
good
creatures
:
the
wine
delights
their
eye
,
and
pleaseth
their
taste
,
and
goeth
downe
merily
:
Pro.
23.32.29.30
.
but
in
the
end
it
will
bite
like
a
Serpent
,
and
hurt
like
a
cockatrice
:
for
to
whom
is
woe
?
to
whom
is
sorrow
?
&c.
Euer
to
them
that
tarrie
long
at
the
wine
,
to
them
that
goe
and
seeke
mixt
wine
:
for
they
ruinate
and
ouerthrow
their
estate
,
they
blemish
and
staine
their
names
,
make
their
wiues
to
fall
out
with
them
,
their
children
to
contemne
them
,
their
companions
to
quarrell
with
them
:
their
best
friends
to
loath
them
:
and
after
all
this
,
they
are
a
burden
vnto
themselues
,
hauing
their
wittes
crackt
,
and
their
bodies
diseased
,
and
beeing
fit
for
no
place
,
but
onely
for
hell
.
The
same
may
be
said
of
proud
men
:
doth
not
their
sinne
throwe
them
into
great
miserie
?
Let
vs
consider
a
little
of
Hamans
fall
,
which
was
procured
by
his
insolencie
.
God
knewe
what
crosse
would
most
vexe
his
proud
heart
,
and
that
he
sent
him
:
for
whereas
all
Hamans
honour
could
doe
him
no
good
,
vnlesse
Mordecai
would
rise
vp
before
him
,
and
doe
him
reuerence
,
that
was
a
thorne
vnto
him
,
when
hee
could
not
make
him
doe
it
:
but
when
hee
must
honour
Mordecai
,
and
be
as
a
seruant
vnto
him
,
that
was
a
snare
vnto
his
soule
,
and
therein
was
hee
helde
fast
,
with
horrible
vexation
and
monstrous
shame
,
till
death
and
damnation
seazed
vpon
him
.
The
like
may
bee
seene
in
riotous
and
voluptuous
persons
,
who
are
whollie
addicted
to
followe
sporting
,
and
gaming
,
and
surfetting
,
and
chambering
,
and
wantonnesse
,
with
such
like
sinfull
delights
of
the
flesh
:
the
world
thinks
that
such
liue
a
merrie
life
:
but
iudge
not
too
well
of
them
;
they
haue
not
paid
all
their
shot
as
yet
:
they
haue
miserie
enough
behinde
,
that
still
pursues
them
,
and
at
length
will
ouertake
them
:
for
hee
that
loues
pastime
,
shall
be
a
poore
man
;
and
hee
that
loues
wine
and
oyle
shall
not
bee
rich
:
Pron.
21.17
.
and
a
Whore
will
bring
a
man
to
a
morsell
of
bread
:
pouertie
shall
followe
at
the
heeles
of
such
,
Prou.
6.26
.
as
a
swift
Post
,
and
shall
set
vpon
them
as
a
strong
armed
man
:
they
shall
be
ouercome
and
vanquished
,
and
downe
shall
their
estate
goe
,
euen
to
the
ground
.
Another
instance
may
be
in
couetous
persons
,
who
haue
wealth
in
wonderfull
admiration
,
so
that
it
is
made
the
common
god
,
and
most
vsuall
Idoll
of
the
world
:
and
when
they
haue
gotten
it
,
they
,
and
manie
others
thinke
they
shall
haue
great
credit
with
it
:
and
manie
times
it
so
falls
out
,
that
they
are
men
of
great
place
,
because
they
are
of
great
substance
:
they
haue
manie
to
attend
vpon
them
,
manie
to
flatter
them
,
and
to
crouch
vnto
them
,
and
by
their
riches
they
may
procure
almost
what
they
list
:
doth
not
this
now
seeme
to
be
an
easie
,
a
pleasant
,
and
happy
life
?
Yet
the
Apostle
telleth
vs
,
1.
Tim.
6.19
.
that
they
that
will
be
rich
,
fall
into
tentation
,
and
snares
,
and
into
manie
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
and
destruction
:
so
that
when
wealth
(
together
with
the
loue
of
it
)
flowes
in
on
euery
side
,
men
are
as
it
were
cast
headlong
into
a
sea
of
miserie
:
and
therefore
it
is
added
,
that
the
desire
of
mony
is
the
roote
of
all
euill
:
for
it
doth
not
onely
poyson
mens
hearts
,
make
them
erre
from
the
faith
,
and
bring
them
into
the
snares
of
the
diuell
,
to
be
lead
by
him
according
to
his
will
;
but
it
pearseth
them
thorow
with
many
sorrowes
:
for
greedy
wordlings
are
euer
discontented
and
froward
,
falling
out
with
one
,
and
chafing
with
another
:
so
that
those
things
which
seeme
to
glad
their
hearts
,
doe
not
indeed
bring
them
any
sound
contentment
,
because
their
desires
can
neuer
be
satisfied
,
but
especially
because
they
are
often
times
much
crossed
:
as
when
their
sheepe
or
cattle
miscarry
,
their
grounds
prooue
vnfruitfull
,
their
seruants
vntrusty
,
theeues
set
vpon
them
by
violence
to
spoile
them
of
their
goods
,
or
subtill
aduersaries
by
craft
seeke
to
defraud
them
of
the
same
,
with
many
such
like
occurrences
,
which
will
neither
let
them
rest
quietly
in
the
night
,
nor
liue
comfortably
in
the
day
:
and
the
hearts
of
such
couetous
persons
can
tell
them
,
that
manie
times
all
other
things
doe
them
no
good
,
sithence
they
cannot
haue
some
one
thing
which
they
would
,
as
the
case
stood
with
wicked
Ahab
in
the
matter
of
Naboths
vineyard
.
But
suppose
,
that
these
and
the
like
sinnes
should
not
bring
men
into
snares
in
their
life
time
,
yet
at
the
time
of
their
death
when
they
must
goe
out
of
the
world
,
they
will
:
Iob.
27.8
.
for
what
hope
hath
the
hypocrite
when
God
shall
take
away
his
life
?
though
he
haue
heaped
vp
riches
as
the
dust
,
yet
when
God
shall
vnsheath
his
soule
,
and
put
it
violently
from
his
body
as
a
rustie
sword
out
of
the
scabberd
,
what
good
will
all
his
substance
doe
him
then
?
It
was
his
hope
while
he
liued
,
that
he
should
still
get
more
wealth
:
but
when
death
sets
vpon
him
,
he
is
past
that
hope
,
and
for
better
hopes
he
hath
none
,
and
therefore
must
needs
be
full
of
woe
,
and
full
of
perplexitie
.
Then
though
he
call
vpon
God
,
he
will
not
answer
:
Pro.
1.
●6
.
8
.
and
though
he
seeke
him
early
,
he
shall
not
finde
him
:
but
God
will
laugh
at
his
destruction
,
and
mocke
when
his
feare
commeth
.
Because
God
called
,
and
he
refused
;
he
stretched
out
his
hand
,
and
he
would
not
regard
;
therefore
when
he
crieth
,
the
Lord
will
shut
out
his
prayer
.
But
set
the
case
they
be
not
in
such
perplexitie
at
the
time
of
their
death
,
but
that
they
die
securely
,
and
goe
suddenly
downe
to
the
graue
as
senslesse
blocks
,
or
stones
,
yet
must
they
come
before
the
iudgement
seat
of
Christ
,
and
then
they
shall
be
paid
home
for
all
.
Ordinarily
they
meet
with
extremitie
of
anguish
while
they
liue
,
or
when
they
die
:
but
if
they
doe
not
,
they
shall
not
misse
of
it
when
they
appeare
before
the
Iudge
of
heauen
and
earth
,
Rom.
2.
but
tribulation
and
anguish
shal
be
vpon
euery
soule
that
hath
offended
,
of
what
estate
and
degree
soeuer
he
hath
beene
.
Then
their
distresse
and
honour
shall
be
such
,
that
when
they
arise
out
of
their
graues
,
they
shall
wish
to
returne
thither
againe
:
yea
they
shall
desire
that
the
mountaines
and
rockes
might
fall
vpon
them
,
&
couer
them
from
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
.
Then
they
would
thinke
no
paines
nor
torment
too
much
so
they
might
perish
euerlastingly
:
they
could
rather
desire
that
an
huge
rocke
or
great
mountaine
might
crush
them
in
peeces
,
and
that
they
might
perish
as
beasts
,
than
to
appeare
before
Christ
Iesus
to
receiue
that
fearefull
sentence
,
Goe
ye
cursed
,
&c
:
This
is
the
proper
wages
of
sinne
:
and
of
disobedience
against
the
Lord
:
it
castes
the
committers
of
it
into
a
wofull
Labyrinth
of
distresses
and
miseries
:
and
good
reason
is
there
that
it
should
be
so
,
because
otherwise
the
hatefulnes
of
it
,
and
the
hatred
of
God
against
it
would
not
cleerely
appeare
,
&
so
men
would
like
better
of
the
broad
way
,
than
of
the
narrow
,
and
chuse
to
be
rebells
against
the
Lord
,
rather
than
obedient
subiects
vnto
him
:
euen
the
best
would
doe
this
as
well
as
the
worst
.
Which
serueth
First
,
Vse
.
1
for
instruction
:
that
we
should
beware
of
all
kinds
of
sinne
,
and
consider
what
will
come
of
it
,
before
we
presume
to
rush
vpon
it
:
let
vs
looke
before
we
leape
,
lest
afterwards
we
repent
vs
when
it
is
too
late
.
Sinne
will
make
goodly
shewes
of
delight
,
and
preferment
,
and
commoditie
that
it
will
bring
vnto
vs
:
that
if
we
will
giue
entertainement
thereunto
,
it
will
neuer
be
a
meanes
of
any
disgrace
vnto
vs
,
but
will
hide
it selfe
from
the
view
of
the
world
.
But
what
doth
the
Lord
say
of
it
?
Doth
not
he
tell
vs
that
it
will
breake
out
,
and
flie
abroad
at
length
?
The
adulterer
would
haue
his
wretched
pleasure
,
but
not
the
iust
reproach
of
his
filthinesse
.
But
what
saith
Iob
?
Iob.
31.3
.
Are
there
not
strange
punishments
for
such
workers
of
iniquitie
?
And
though
they
may
hide
it
from
the
eyes
of
men
,
Verse
.
4.
doth
not
God
behold
their
waies
,
and
tell
all
their
steps
?
If
Adam
and
Eue
had
considered
what
mischiefe
would
haue
ensued
on
their
eating
of
the
forbidden
fruit
,
they
would
neuer
haue
tasted
thereof
:
but
when
they
would
beleeue
the
serpent
rather
then
God
,
did
not
they
,
and
shall
not
their
posteritie
for
euer
smart
for
it
?
The
Prophet
Micaiah
bid
Ahab
take
heede
of
his
iourney
to
Ramoth
Gilead
:
yet
he
would
haue
his
owne
minde
,
let
the
prophet
say
what
he
would
:
but
when
the
arrow
was
shot
into
his
side
,
then
he
saw
that
Micaiahs
counsell
had
beene
worth
the
following
:
but
then
it
was
too
late
,
and
such
is
the
folly
and
madnesse
of
most
men
;
they
must
haue
their
owne
wils
,
and
their
owne
waies
,
and
will
neuer
hearken
to
those
instructions
that
are
giuen
them
,
either
by
God
,
or
by
godly
men
,
till
miserie
haue
ouerwhelmed
their
soules
,
and
they
be
past
recouerie
.
But
let
their
follie
teach
vs
to
be
wiser
,
and
let
vs
take
heede
of
Sathans
baites
,
and
of
his
sugred
poyson
:
Math.
4.
he
will
make
vs
profers
(
as
he
did
vnto
our
Sauiour
)
of
maruellous
great
honour
,
and
pleasure
,
and
gaine
that
may
be
gotten
by
such
and
such
sinfull
courses
:
but
let
vs
neuer
giue
credit
vnto
him
,
Iohn
.
8.
for
he
is
a
lyar
from
the
beginning
:
but
,
Secondly
,
Vse
.
2
if
we
haue
harkned
too
far
vnto
him
already
,
and
haue
fallen
by
our
iniquitie
,
let
vs
withall
possible
speede
get
out
of
that
which
holds
vs
in
bondage
,
and
wrappeth
vs
in
miserie
,
and
chaineth
vs
in
many
sorrowes
and
calamities
;
let
vs
get
sound
repentance
for
it
,
and
striue
for
a
reformation
of
it
:
let
not
sinne
keepe
possession
in
vs
,
and
then
iudgements
shall
not
long
continue
vpon
vs
He
that
hath
committed
any
grosse
sinne
,
is
as
it
were
a
prisoner
:
according
to
that
of
Salomon
,
Prou.
5.22
.
His
owne
wickednesse
shall
take
the
wicked
himselfe
,
and
he
shall
be
holden
with
the
cords
of
his
owne
sinne
.
There
is
a
iudiciall
proceeding
against
him
:
sinne
commeth
as
an
officer
,
and
chargeth
the
partie
to
stand
:
then
it
apprehendeth
him
,
and
bindeth
him
hand
and
foot
as
a
malefactor
:
(
it
spareth
not
the
mightiest
Monarch
in
the
world
,
that
is
found
guiltie
before
the
Lord
)
after
there
is
a
proceeding
vnto
arraignment
and
execution
,
if
there
be
not
meanes
vsed
to
stay
the
same
:
therefore
let
vs
get
off
the
fetters
of
iniquitie
as
soone
as
we
can
:
and
if
we
find
terrors
vpon
our
hearts
for
our
couetousnesse
and
crueltie
,
for
our
pride
and
insolencie
,
for
our
filthinesse
and
impuritie
,
&c:
let
vs
labour
with
God
for
the
obtaining
of
a
pardon
:
and
then
though
we
be
plagued
for
our
foolishnesse
,
and
brought
very
lowe
,
yet
crying
vnto
the
Lord
,
he
will
deliuer
vs
out
of
our
distresse
:
Psal.
107.
yea
he
will
bring
vs
out
of
darknesse
,
and
out
of
the
shadow
of
death
,
and
breake
our
hands
asunder
.
Heere
is
also
matter
of
comfort
to
them
that
proceed
in
the
waies
of
the
Lord
with
a
good
conscience
,
Vse
.
3
whose
workes
doe
testifie
for
them
that
they
are
vpright
and
sincere
,
and
that
though
they
be
clogged
with
many
infirmities
,
yet
they
giue
entertainment
to
no
sinne
at
all
:
though
they
haue
many
troubles
and
slanders
raised
against
them
,
and
many
temptations
,
wants
and
necessities
lying
vpon
them
,
yet
let
them
be
of
good
cheere
:
for
albeit
they
be
afflicted
on
euery
side
,
yet
shall
they
not
be
in
distresse
,
they
are
not
straitned
,
2.
Cor.
4.8
.
but
haue
elbow
roome
enough
,
and
doe
enioy
the
best
freedome
and
libertie
.
For
they
may
come
into
Gods
priuie
chamber
(
as
it
were
)
and
into
his
presence
when
they
will
:
they
are
not
straitned
in
their
soules
,
but
haue
libertie
to
powre
out
their
hearts
before
their
heauenly
father
,
who
knoweth
and
pittieth
their
distressed
estate
,
and
will
worke
out
their
freedome
and
comfort
in
due
time
:
and
in
the
meane
while
his
hand
shall
defend
and
vphold
them
:
his
spirit
shall
comfort
and
strengthen
them
:
his
word
shall
reuiue
and
refresh
them
,
and
(
in
a
word
)
his
grace
shal
be
euery
way
sufficient
for
them
,
so
that
such
as
are
not
chained
and
fettered
with
their
owne
iniquities
,
and
raigning
sinnes
,
are
of
all
other
the
best
freemen
,
and
the
most
happie
and
blessed
people
:
they
walke
at
libertie
,
&
they
keepe
the
precepts
.
Let
vs
fall
now
into
the
hand
of
the
Lord
]
That
is
,
Let
God
proceed
with
the
pestilence
according
to
his
pleasure
:
which
is
called
Gods
sword
and
Gods
hand
,
because
this
pestilence
proceeded
immediately
from
him
,
without
any
second
causes
,
whereas
many
other
iudgements
doe
not
so
.
In
that
he
maketh
choyse
to
fall
into
Gods
hand
,
the
Doctrine
is
,
Doct.
2
The
godly
finde
greatest
fauour
with
God
.
that
Gods
seruants
neuer
finde
so
great
fauour
as
with
God
himselfe
.
None
can
deale
so
fauourably
with
Gods
children
as
their
heauenly
Father
.
He
goeth
as
farre
beyond
earthly
parents
,
as
God
is
better
then
man
.
They
,
when
they
are
prouoked
,
doe
oftentimes
cease
to
be
mercifull
:
but
God
,
when
he
is
most
incensed
,
is
perfectly
fauourable
;
and
when
he
is
driuen
to
chastise
his
children
,
he
is
exceeding
moderate
.
Which
is
liuely
expressed
,
Hos.
11.8
.
where
the
Lord
speaketh
in
this
manner
:
Hos.
11.
How
shall
I
giue
thee
vp
Ephraim
?
How
shall
I
deliuer
thee
Israel
?
How
shall
I
make
thee
as
Admah
?
How
shall
I
set
thee
as
Zeboim
?
As
if
he
should
haue
told
them
,
You
haue
deserued
to
be
vtterly
destroied
,
as
Sodome
and
Gomorrah
,
and
the
Cities
neere
adioining
:
but
my
compassion
that
I
beare
towards
you
will
not
suffer
mee
to
doe
it
:
Mine
heart
is
turned
within
me
:
my
repentings
are
rowled
together
.
Man
repents
after
hee
hath
done
amisse
,
but
God
before
,
so
that
hee
can
neuer
doe
amisse
:
and
therefore
to
manifest
his
infinite
goodnes
,
and
care
for
their
preseruation
,
hee
addeth
,
verse
9.
I
will
not
execute
the
siercenesse
of
my
wrath
:
I
will
not
returne
to
destroy
Ephraim
;
and
the
reason
is
added
,
for
I
am
God
,
and
not
man
:
and
therefore
though
a
man
(
if
hee
were
so
prouoked
,
)
would
haue
done
his
best
vtterly
to
haue
spoiled
them
,
yet
the
Lord
would
not
enter
into
their
Citie
,
viz.
for
that
end
,
but
deale
gratiously
with
them
,
notwithstanding
all
their
offences
.
Moreouer
,
earthly
parents
,
when
they
set
vpon
correction
with
best
staiednesse
,
doe
want
knowledge
and
discretion
,
and
therefore
giue
their
children
too
little
or
too
much
:
1.
Pet
1.6
.
Isa.
27.9
.
but
the
Lord
is
of
such
infinite
wisedome
,
that
hee
euer
proportioneth
his
chastisements
to
the
neede
of
the
partie
,
and
the
nature
of
the
fault
.
Againe
,
earthly
parents
,
when
they
haue
layde
on
stripes
,
cannot
take
them
off
againe
:
when
they
see
their
children
weeping
,
and
grieuing
,
and
humbling
themselues
in
good
earnest
for
their
offences
,
they
wish
(
but
all
in
vaine
)
that
their
paine
were
ouer
,
&
the
smart
remooued
:
but
as
the
Lord
woundeth
,
so
can
he
heale
;
as
hee
cast
Iob
downe
,
Hos.
6.1
.
so
could
he
raise
him
vp
againe
:
and
whatsoeuer
our
distresses
be
,
if
wee
can
humble
our selues
,
and
crie
vnto
the
Lord
,
hee
is
able
and
readie
to
relieue
and
to
deliuer
vs
.
In
which
regard
,
wee
should
be
most
willing
,
if
we
must
needs
be
corrected
,
to
yeeld
vp
our selues
into
his
hands
.
For
there
is
no
comparison
betwixt
the
compassions
of
men
,
which
are
finite
,
and
of
Gods
,
who
is
infinite
.
Which
may
serue
to
discouer
vnto
vs
their
folly
that
are
so
farre
from
submitting
themselues
to
Gods
chastisements
,
that
they
cannot
endure
his
rebukes
.
Let
any
man
of
God
admonish
them
,
and
they
are
readie
to
flie
in
his
face
.
What
hath
he
to
doe
with
me
?
(
say
they
)
let
him
meddle
with
his
owne
matters
.
I
will
not
take
it
at
his
hands
:
with
many
bitter
speeches
of
that
kinde
,
which
argue
in
them
great
distemper
and
vexation
of
minde
.
And
let
a
man
tell
them
in
neuer
so
great
loue
,
that
if
they
doe
not
amend
,
their
sinnes
will
abroad
to
their
disgrace
:
their
friends
will
grieue
at
them
,
their
aduersaries
will
reproach
them
,
and
all
cry
shame
vpon
them
;
yet
they
will
be
no
whit
pacified
,
but
rather
enraged
against
the
admonisher
,
not
caring
what
be
thought
or
spoken
against
them
,
so
Christians
may
not
reprooue
them
.
Hence
is
it
that
men
are
so
loath
to
be
vnder
any
Christian
gouernment
,
Vse
.
1
where
they
must
be
instructed
how
to
doe
well
,
and
rebuked
if
they
doe
not
well
:
they
will
none
of
it
:
to
liue
in
such
a
family
or
congregation
where
they
shall
be
catechized
,
and
restrained
from
the
breach
of
the
Sabbath
,
and
other
leaud
courses
,
they
will
neuer
endure
it
;
but
will
chuse
rather
to
be
vnder
the
gouernment
of
Antichrist
,
and
of
Sathan
himselfe
,
then
of
Christ
Iesus
:
Let
their
maisters
be
Papists
,
cruell
oppressors
,
as
sauage
tyrants
as
Pharaoh
was
,
they
will
rather
dwell
with
them
,
then
with
godly
and
religious
gouernours
,
that
would
vse
them
most
kindly
,
and
reward
them
most
liberally
for
their
seruice
.
Such
were
the
Israelites
.
Moses
(
as
the
Lord
testifieth
of
him
)
was
the
meekest
man
vpon
the
earth
,
and
withall
a
most
wise
and
couragious
Ruler
:
yet
would
they
rather
haue
beene
euery
day
vnder
the
whip
in
Egypt
,
then
vnder
Gods
gracious
gouernment
which
was
executed
by
Moses
.
And
as
these
are
heere
to
be
condemned
of
great
want
of
wisedome
,
that
will
not
submit
themselues
to
be
admonished
and
ordered
by
the
Lord
;
so
are
they
also
which
are
vnwilling
to
come
vnder
Gods
correcting
hand
,
which
is
indeed
of
al
other
most
desireable
.
And
because
the
present
occasion
requireth
it
,
it
will
not
be
amisse
to
shew
that
the
pestilence
,
wherewith
the
Lord
hath
now
visited
this
Nation
,
is
a
fauourable
and
gentle
correction
,
and
that
this
sword
of
the
Lord
is
nothing
so
terrible
as
the
sword
of
man
would
be
if
he
should
cause
that
to
be
drawne
out
against
vs
:
and
that
for
these
reasons
:
First
,
Reasons
why
the
pestilence
is
a
more
fauorable
stroke
then
the
sword
.
because
heerein
we
may
more
immediately
and
cleerely
behold
Gods
hand
,
which
is
a
meanes
to
draw
vs
to
more
speedy
and
earnest
humiliation
:
whereas
if
we
were
pursued
by
the
sword
of
men
,
we
should
be
more
distracted
,
sometimes
with
feares
of
and
greefe
,
for
the
enemies
violence
;
sometimes
with
hopes
either
of
mercy-from
them
,
or
of
aid
from
others
:
all
which
do
either
vtterly
withdraw
vs
from
,
or
much
hinder
vs
in
the
worke
of
humiliation
.
Secondly
,
in
the
time
of
the
pestilence
the
aduersaries
of
Religion
haue
not
such
matter
of
insultation
,
as
when
warres
are
hote
in
the
Land
:
for
then
they
would
triumph
in
this
or
the
like
manner
:
Now
these
forward
men
shall
pay
for
it
:
downe
they
shall
all
the
sorte
of
them
:
they
were
wont
to
brag
that
God
would
be
their
buckler
and
their
shield
;
their
refuge
,
and
their
strong
tower
of
defence
:
but
what
will
become
of
them
now
?
thus
would
they
insult
ouer
Gods
chosen
,
in
the
time
of
warre
:
but
in
the
time
of
this
sicknes
,
they
themselues
are
exceedingly
afraid
,
&
euen
at
their
wits
ende
,
(
knowing
that
hell
and
destruction
gape
for
them
,
whensoeuer
death
taketh
hold
of
them
:
)
whereas
Christians
are
quiet
,
and
full
of
peace
&
ioy
in
the
holy
Ghost
,
knowing
that
if
they
die
,
they
shall
go
from
earth
to
heauen
,
from
a
place
of
miserie
,
to
a
palace
of
glorie
.
Thirdly
,
this
is
a
maruellous
great
mercie
,
that
there
doth
still
remaine
the
face
of
a
Church
,
that
the
Gospell
is
preached
,
the
Sacraments
administred
,
&
the
profession
of
the
truth
openly
maintained
:
whereas
if
there
were
a
forraine
inuasion
,
or
a
ciuill
mutinie
&
insurrection
,
the
vsuall
course
of
the
minsterie
,
and
of
the
exercises
of
religion
,
would
be
stopped
,
which
now
is
not
onely
tollerated
,
but
commanded
.
Besides
,
now
there
is
a
continuance
of
the
state
of
the
common-wealth
Lamen.
5.
whereas
when
the
sword
rageth
in
a
land
,
the
face
of
the
honourable
is
not
respected
,
the
Magistrates
authoritie
is
reckoned
a
matter
of
nothing
,
and
all
lawes
must
giue
place
to
the
wills
of
violent
men
.
Againe
,
in
the
times
of
warre
,
there
is
an
vtter
subuersion
of
all
meanes
of
maintenance
and
comfort
:
we
cannot
enioy
our
possessions
,
nor
dwell
in
our
houses
,
nor
reape
the
fruits
of
our
labours
,
which
now
(
through
Gods
mercie
)
is
farre
otherwise
.
And
as
for
our
estate
,
so
euen
for
our
liues
and
for
our
soules
,
the
case
is
better
with
vs
in
the
time
of
pestilence
then
in
the
time
of
warres
:
for
then
all
our
families
,
wiues
,
children
,
seruants
,
and
all
may
bee
barbarously
slaine
,
or
worse
vsed
before
our
eyes
,
or
we
before
theirs
:
and
if
not
so
,
yet
they
must
be
left
to
Idolaters
,
and
in
danger
to
be
vassalls
of
sinne
and
Sathan
:
but
now
if
death
come
,
it
is
nothing
so
lamentable
:
if
life
bee
graunted
,
it
is
nothing
so
dangerous
:
for
though
we
be
taken
away
,
yet
our
friends
shall
remaine
with
the
Saints
&
seruants
of
God
;
and
they
that
haue
bene
our
Christian
friends
,
will
be
theirs
,
at
least
there
is
very
great
hope
of
their
happinesse
,
both
here
,
and
hereafter
,
in
regard
of
that
liberty
of
the
Gospell
which
through
Gods
goodnes
is
still
maintained
.
And
therefore
great
cause
haue
wee
to
magnifie
the
name
of
God
,
that
when
our
late
gracious
Queene
was
taken
away
,
&
the
Land
must
needs
bee
exercised
with
some
heauie
stroke
or
other
,
that
hee
then
miraculouslie
deliuered
vs
from
the
violence
of
the
sword
of
man
,
and
smote
our
Nation
with
his
owne
sword
.
Now
when
this
is
said
to
bee
a
fauourable
stroke
,
we
must
vnderstand
that
it
is
so
only
vnto
Gods
children
,
not
to
the
wicked
:
concerning
whose
departure
out
of
this
world
,
it
is
saide
,
that
Hell
followeth
death
.
If
they
bee
not
reconciled
vnto
God
,
but
liue
and
die
in
their
sinnes
,
Reuel.
6.8
.
their
case
is
fearefull
.
And
therefore
is
it
a
iust
hand
of
God
vpon
impenitent
sinners
,
that
they
should
bee
horriblie
afraid
of
that
sicknes
.
No
sinne
,
nor
Sathan
himselfe
,
is
so
much
feared
of
them
as
the
pestilence
,
nay
nor
Gods
wrath
it selfe
:
and
therefore
they
care
not
what
foule
sinne
they
commit
,
whereby
they
are
sure
to
incurre
the
Lords
displeasure
,
so
their
bodies
may
escape
this
plague
of
God
.
But
suppose
they
doe
escape
it
,
if
they
be
as
full
of
impiety
,
and
iniustice
,
and
impurity
,
as
they
were
wont
to
be
,
the
Lord
hath
seuen
times
greater
plagues
behinde
,
Le●it
.
26.
and
his
reuenging
hand
will
be
stretched
out
against
them
still
.
Therefore
let
them
labour
to
make
a
good
vse
of
this
,
to
humble
themselues
,
and
turne
from
their
euill
wayes
:
otherwise
assuredly
some
greater
punishment
will
light
on
their
soules
,
or
bodies
,
or
both
.
Verse
15.
The
time
allotted
being
welneere
spent
,
the
points
following
were
but
briefly
touched
.
So
the
Lord
sent
a
pestilence
in
Israel
,
&c.
and
there
died
of
the
people
,
from
Dan
to
Beer-sheba
,
seuenty
thousand
men
.
]
Yee
heard
the
cause
of
this
before
;
to
wit
,
because
Dauid
,
partly
through
pride
,
and
partly
through
vaine
confidence
,
had
numbred
the
people
:
whence
this
point
may
be
gathered
,
that
Doct.
3
God
maketh
his
iudgements
sutable
to
our
sinnes
.
Dauid
was
lifted
vp
,
Gods
punishments
are
auswerable
to
mens
sinnes
.
Ioel.
1.5
.
because
hee
had
so
many
strong
and
valient
men
:
therefore
doth
God
lessen
the
number
of
them
.
So
(
Ioel
,
1.5
.
)
it
is
said
,
Weepe
&
howle
ye
drinkers
of
wine
,
for
the
new
wine
shal
be
pulled
from
your
mouth
.
This
was
a
most
iust
correction
,
that
they
should
be
punished
with
scarcitie
of
drinke
,
seeing
they
had
before
time
so
wretchedly
abused
the
same
.
In
like
sort
doth
the
Lord
meete
with
proud
men
,
turning
their
glory
into
shame
,
as
wee
may
obserue
in
Tyrus
.
Isa.
23.8
.
where
the
question
is
made
,
Isa.
23.
Who
hath
decreed
this
against
Tyrus
(
that
crowneth
men
,
)
whose
Merchants
are
Princes
?
whose
Chapmen
are
the
Nobles
of
the
world
?
And
the
answere
is
made
,
vers.
9.
The
Lord
of
Hosts
hath
decreed
this
,
to
staine
the
pride
of
all
glorie
,
and
to
bring
to
contempt
all
them
that
be
glorious
in
the
earth
.
So
for
couetous
men
,
they
are
many
times
brought
to
beggarie
,
according
to
that
of
the
wise
man
,
Hee
that
maketh
hast
to
be
rich
,
Prou.
shall
surely
come
to
pouertie
.
Albeit
they
vse
wonderfull
diligence
,
and
be
exceeding
painfull
,
and
haue
an
excellent
capacitie
,
and
a
deepe
reach
for
worldly
things
,
&
seeme
to
want
nothing
that
may
make
them
prosper
,
yet
because
God
is
displeased
with
them
,
he
brings
them
downe
,
both
stripping
them
of
their
wealth
,
which
they
most
affected
;
and
plaguing
them
with
pouertie
,
which
they
most
detested
.
And
a
cause
heereof
is
,
Reason
.
that
he
giueth
men
thereby
to
vnderstand
,
that
he
taketh
knowledge
of
their
waies
,
to
the
end
they
should
take
knowledge
of
his
iudgements
,
when
they
see
them
directed
so
iust
against
their
faults
,
and
affections
.
And
by
this
meanes
as
reprobates
are
left
without
excuse
,
the
elect
are
much
furthered
to
repentance
,
when
their
corrupt
wils
,
their
vnlawfull
desires
,
and
sinfull
delights
are
crossed
:
when
they
behold
Gods
visible
hand
,
and
righteous
hand
:
when
he
sheweth
them
the
nature
and
qualitie
of
their
offences
,
by
the
manner
and
proceeding
of
his
corrections
:
&
that
was
the
true
cause
why
the
Lord
laid
this
stroake
on
Dauid
at
this
time
,
rather
than
any
other
,
viz:
that
he
might
more
speedily
and
euidently
see
his
fault
,
and
more
soundly
and
heartily
repent
for
the
same
.
Which
maketh
for
our
instruction
,
Vse
.
if
wee
would
haue
comfort
in
any
thing
that
we
possesse
,
let
vs
vse
it
well
:
neither
let
our
hearts
deceiue
vs
;
whether
it
be
honour
,
or
goods
,
or
children
,
if
we
dote
vpon
them
,
and
make
Gods
of
them
,
we
are
likely
to
be
depriued
of
them
:
the
Lord
can
take
from
vs
our
power
,
Ezek.
24.35
.
the
ioy
of
our
honour
,
the
pleasure
of
our
eyes
,
and
the
desire
of
our
hearts
,
euen
our
sonnes
,
and
our
daughters
.
When
men
loue
to
be
commanders
,
God
can
take
their
authoritie
from
them
:
if
they
stand
vpon
their
honour
and
reputation
,
he
can
soone
make
it
wither
and
vanish
:
if
the
delights
of
their
eyes
doe
content
them
,
he
can
quickly
remoue
those
from
them
:
finally
,
if
they
set
their
affections
immederately
vpon
their
children
,
and
lift
vp
their
soules
vnto
them
,
(
as
the
words
are
in
the
originall
)
that
is
,
make
them
the
desire
of
their
hearts
,
God
can
suddenly
bereaue
them
of
their
children
,
or
so
bring
it
to
passe
,
that
they
shall
haue
little
comfort
in
them
.
Would
we
then
haue
our
houses
and
our
children
free
from
Gods
strokes
,
and
in
particular
from
the
pestilence
(
as
that
many
pretend
that
they
are
more
carefull
for
their
children
,
then
for
themselues
;
)
then
let
vs
neuer
commit
any
sinne
to
set
them
vp
,
for
that
is
the
next
way
to
depriue
vs
of
them
:
when
we
carry
more
affection
to
them
then
to
the
Lord
himselfe
,
we
endanger
our selues
and
them
both
.
The
Lords
will
is
,
that
you
should
in
the
first
place
serue
him
,
and
so
doing
,
you
shall
make
your
children
,
not
Lords
but
kings
,
not
of
an
earthly
,
but
of
an
heauenly
kingdome
.
The
next
thing
heere
briefly
to
be
considered
is
[
the
space
]
in
which
these
seuentie
thousand
men
died
,
namely
in
three
daies
:
Doctrine
,
that
Doct.
4
When
God
sets
in
with
his
iudgements
they
shall
be
farre
dispersed
in
a
short
time
.
Gods
iudgements
very
swift
.
He
can
cause
his
plagues
to
flie
fast
,
and
make
great
speed
.
This
is
prooued
in
the
Psalme
,
where
speaking
of
any
decree
of
God
,
it
is
said
,
He
send●th
forth
his
commandement
vpon
earth
,
Psal.
147.15
.
and
his
word
runneth
very
swiftly
.
What
God
determineth
to
doe
,
he
can
doe
it
out
of
hand
,
when
it
standeth
with
his
good
pleasure
.
Exod.
12.
So
we
see
how
he
could
cause
one
Angell
to
goe
thorow
the
whole
land
of
Aegypt
in
one
night
,
and
to
slay
the
first
borne
in
euery
house
:
Zath
.
5.2
.
and
in
this
regard
Gods
curse
is
compared
to
a
flying
booke
,
to
note
the
swiftnesse
of
it
,
that
it
commeth
as
it
were
with
two
wings
:
but
withall
it
is
likened
to
a
talent
of
lead
,
that
sticketh
fast
where
it
sals
:
it
maketh
speed
vnto
the
place
that
God
appointeth
,
and
tarrieth
there
where
once
it
lighteth
.
Furthermore
we
see
,
how
quickly
Gods
curse
was
scattered
ouer
the
whole
earth
,
Gen.
3.17.18
.
when
our
first
parents
had
sinned
:
the
deformitie
came
not
vpon
the
creatures
by
degrees
,
but
it
ouertooke
them
presently
and
out
of
hand
.
And
so
at
the
last
day
Christ
shall
come
in
the
twinckling
of
an
eye
,
as
to
call
the
godly
forth
with
vnto
glory
,
1.
Cor.
15.51
.
so
to
draw
the
wicked
immediately
before
Gods
iudgement
seate
,
to
receiue
present
and
euerlasting
punishment
and
torment
.
And
the
reason
of
this
is
,
Reason
.
because
God
at
all
times
is
in
all
places
,
and
of
equall
power
in
euery
place
,
and
therefore
what
should
hinder
him
from
doing
that
euery
where
in
the
same
moment
,
if
it
stand
with
his
iustice
and
will
,
which
he
doth
any
where
?
The
great
deluge
in
the
time
of
Noe
,
couered
not
one
Nation
one
yeare
,
and
an
other
the
next
,
and
a
long
time
after
the
rest
which
were
farre
separated
asunder
,
but
he
in
his
wrath
was
present
in
euery
country
,
and
so
were
they
all
ouerwhelmed
in
few
daies
:
and
who
knoweth
whether
it
seized
not
vpon
each
of
them
in
one
day
?
which
maketh
,
For
reproofe
of
them
that
thinke
,
Vse
.
if
they
escape
one
place
of
infection
,
they
are
safe
enough
.
But
cannot
God
or
his
Angell
reach
them
wheresoeuer
they
be
?
Though
no
infected
person
come
neere
them
,
cannot
the
Lords
hand
finde
them
out
?
Yes
certainely
,
let
them
climbe
vp
vnto
heauen
,
Psal.
1
39.
or
goe
downe
into
hell
,
or
hide
themselues
at
the
center
of
the
earth
,
Gods
eye
is
still
vpon
them
,
and
his
hand
neere
vnto
them
:
so
that
they
can
goe
safe
no
where
without
Gods
fauour
.
If
the
pestilence
were
onely
in
India
,
we
should
as
easily
be
infected
in
England
,
if
God
had
a
quarrell
against
vs
,
and
a
purpose
to
plague
vs
that
way
,
as
if
we
were
in
the
midst
of
the
infected
persons
.
Who
would
haue
thought
that
Gehazi
should
haue
beene
smitten
with
the
leprosie
when
his
maister
and
he
were
together
?
The
like
may
be
said
of
Miriam
when
Aaron
was
with
her
.
Nay
who
would
haue
thought
that
King
Vzziah
should
haue
beene
plagued
with
that
stroke
in
such
an
holy
place
as
the
Temple
was
,
where
God
would
haue
no
vncleane
thing
to
enter
?
Yet
when
he
presumptuously
vsurped
the
high
Priests
office
,
he
was
not
spared
,
no
not
in
the
Sanctuarie
.
So
that
this
may
be
surely
concluded
,
that
no
place
can
shelter
a
man
from
miserie
,
if
sinne
be
harboured
and
entertained
in
his
heart
.
Verse
16.
It
is
sufficient
:
hold
thy
hand
.
]
Doctrine
,
that
As
God
appointeth
iudgements
to
be
inflicted
on
his
people
,
Doct.
5
God
is
present
at
the
execution
of
his
indgements
.
so
he
himselfe
will
see
execution
done
.
He
stands
by
in
this
place
,
and
directeth
the
Angell
how
farre
to
proceed
,
and
where
to
make
an
end
.
God
would
haue
Iacob
humbled
,
and
therefore
he
sent
him
to
his
vncle
Laban
:
but
withall
he
assureth
him
of
good
successe
,
and
for
that
purpose
sheweth
him
a
ladder
,
whereupon
the
Angels
of
God
went
vp
and
downe
,
to
signifie
,
Gen.
28.12
.
that
they
should
guide
him
foorth
,
and
bring
him
backe
in
safetie
:
but
(
for
the
present
purpose
)
withall
the
Lord
promiseth
,
Verse
.
15.
that
he
would
be
with
him
,
and
keepe
him
.
So
Psal.
34.15
.
it
is
set
downe
as
a
great
consolation
vnto
the
Saints
,
that
the
eyes
of
the
Lord
are
vpon
therighteous
.
Instruction
,
Vse
.
that
we
should
labour
not
onely
to
be
in
Ierusalem
,
but
to
be
of
it
:
and
then
when
Gods
iudgements
are
abroad
,
we
shall
be
in
no
danger
.
God
will
command
his
faithfull
Angels
to
doe
vs
no
hurt
;
wherein
if
they
should
refuse
to
obey
,
they
must
needs
become
diuels
,
and
reprobate
spirits
,
which
is
impossible
.
Let
vs
labour
therefore
to
be
of
the
number
of
those
that
mourne
for
the
abominations
of
Ierusalem
,
that
so
we
may
be
saued
when
others
are
destroyed
.
Let
vs
grieue
for
the
impietie
,
and
blasphemie
,
and
crueltie
,
and
impuritie
that
is
in
our
Land
:
so
shall
we
haue
a
testimonie
vnto
our
hearts
,
that
we
are
Ierusalem
:
but
as
for
those
that
are
Babels
,
Egyps
,
Sodomes
,
whose
houses
are
full
of
voluptuousnesse
,
pride
,
gluttony
,
drunkennesse
,
worldlinesse
,
and
the
like
,
the
Lord
is
likely
to
command
his
Angell
to
smite
at
them
with
a
ful
stroke
:
for
where
should
his
sword
light
,
but
vpon
his
enemies
?
Verse
17.
And
Dauid
spake
vnto
the
Lord
,
and
said
,
Behold
,
I
haue
sinned
]
Whereas
indeed
the
people
had
prouoked
the
Lord
most
,
yet
Dauid
thought
himselfe
most
guiltie
,
and
therefore
he
would
haue
Gods
hand
to
haue
beene
on
him
,
and
not
on
the
people
.
A
good
man
will
lay
a
greater
burden
on
himselfe
then
on
an
other
,
and
passe
sentence
against
himselfe
,
Doct.
6
A
good
man
is
most
seuere
against
himselfe
.
2.
Tim.
1.15
.
rather
then
against
another
.
So
doth
Paul
.
Christ
came
into
the
world
to
saue
sinners
,
(
saith
he
)
of
whom
I
am
chiefe
.
And
as
for
matter
of
guilt
,
so
also
for
matter
of
punishment
.
We
see
in
Moses
,
Exod.
32.
that
because
the
people
were
many
,
and
he
was
but
one
,
he
intreated
God
that
he
might
be
wiped
out
of
his
booke
,
rather
then
all
his
people
should
be
destroyed
.
But
especially
this
point
is
verified
in
our
Sauiour
,
who
,
when
mankind
was
vtterly
insufficient
,
either
to
put
in
sureties
,
Philip.
or
to
discharge
their
debt
,
did
humble
himselfe
,
to
take
on
him
the
state
of
a
seruant
,
and
abased
himselfe
,
that
he
might
bring
vs
vnto
glory
;
and
endured
a
shamefull
,
and
painefull
,
and
cursed
death
,
that
he
might
bring
vs
vnto
eternall
life
.
And
this
commeth
to
passe
,
Reasons
first
,
because
good
men
are
endued
with
that
amiable
grace
of
brotherly
loue
,
which
causeth
them
not
so
much
to
seeke
their
owne
ease
,
1.
Cor
13.
as
the
benefit
of
others
,
but
to
lay
the
more
vpon
themselues
,
that
others
may
be
the
ratherspared
.
Secondly
,
they
are
adorned
with
that
admirable
vertue
of
Christian
humilitie
,
which
directeth
their
eyes
to
other
mens
graces
,
and
their
owne
corruptions
:
they
hope
the
best
of
that
which
is
in
their
brethren
,
and
finde
out
the
worst
of
that
which
is
in
themselues
.
This
serueth
,
Vse
.
1
first
,
for
reproofe
of
those
that
are
readie
to
shift
off
all
from
themselues
,
and
though
they
be
wholy
,
or
most
in
fault
,
yet
will
lay
the
blame
altogether
on
others
.
Heere
also
are
those
hypocrites
to
be
reprehended
,
that
will
lay
heauie
burdens
,
and
require
strict
obedience
of
others
,
especially
of
Ministers
,
and
yet
they
themselues
make
no
conscience
of
any
sinne
,
be
it
neuer
so
contrarie
to
the
Lawes
of
God
,
or
of
man
.
Others
there
are
also
,
that
may
iustly
come
vnder
this
reproofe
,
that
care
not
who
want
,
so
they
haue
plentie
;
nor
who
hunger
,
so
they
haue
sufficient
;
nor
who
sinke
,
so
they
swimme
;
though
it
be
by
thrusting
others
vnderwater
.
Secondly
,
this
is
for
consolation
to
them
that
can
goe
from
their
owne
commoditie
,
and
ease
,
&
credit
,
so
God
may
haue
glory
,
and
his
people
good
:
they
are
of
the
same
spirit
that
Moses
,
and
Dauid
,
and
Paul
were
,
and
therefore
their
reward
in
heauen
,
and
their
praise
on
earth
,
shall
be
sutable
.
Mercifull
men
lose
nothing
:
if
Nehemiah
had
gotten
together
all
the
money
in
that
country
,
and
had
attained
to
be
King
of
Persia
,
Nehem.
5.14.15.16.17.18
.
he
could
not
haue
procured
himselfe
so
much
true
honour
,
as
he
did
by
not
taking
all
the
stipend
that
he
might
haue
done
,
being
a
man
of
his
place
,
and
by
entertaining
a
great
many
that
were
in
want
at
his
table
,
which
he
needed
not
to
haue
done
:
and
besides
the
good
and
deserued
estimation
that
he
got
,
he
could
with
comfort
(
and
so
may
all
that
are
like
him
)
intreate
the
Lord
to
remember
him
in
goodnesse
:
which
the
Lord
neuer
failed
to
do
.
The
end
of
the
second
Sermon
.
The
third
Sermon
.
PSALME
12.1.2
.
Verse
1.
Helpe
Lord
,
for
there
is
not
a
godly
man
left
:
for
the
faithfull
are
failed
from
among
the
children
of
men
.
2.
They
speake
deceitfully
euery
one
with
his
neighbour
,
flattering
with
their
lips
,
and
speake
with
a
double
heart
.
THese
words
containe
in
them
a
prayer
of
Dauid
,
when
hee
himselfe
was
pursued
by
Saul
,
and
the
Church
of
God
was
in
great
distresse
:
when
his
friendes
withdrew
themselues
from
him
,
and
fewe
continued
in
that
holie
profession
of
Gods
name
,
which
formerly
they
had
made
.
Now
in
this
prayer
of
his
,
wee
may
obserue
1.
First
a
petition
,
Helpe
Lord
;
Seeing
mens
helpe
failed
,
and
their
power
was
bent
against
equitie
and
Iustice
,
which
should
haue
vpheld
&
maintained
it
,
therefore
hee
appeales
to
an
higher
power
,
and
intreateth
reliefe
and
succour
from
the
Lord
.
2.
Secondly
,
a
complaint
,
and
that
1.
Of
the
decay
of
good
men
,
and
of
goodnes
in
them
;
There
is
not
a
godly
man
left
,
&c.
]
Whereas
superiours
should
haue
ministred
refreshing
vnto
the
distressed
,
or
at
least
inferiours
borne
a
burden
with
them
,
they
were
now
taken
away
,
when
there
was
greatest
need
of
them
:
not
that
there
were
no
good
men
at
all
(
for
Gad
,
and
Nathan
,
and
Ionathan
,
were
now
in
the
Church
)
but
in
comparison
of
the
aduerse
part
,
they
were
so
fewe
,
that
they
did
scarce
appeare
to
be
any
at
all
.
2
Of
the
deceitfulnes
of
bad
men
,
They
speake
deceitfully
euery
one
with
his
neighbour
,
&c:
that
is
,
euery
one
of
the
contrarie
side
,
was
full
of
craft
and
cunning
,
vsing
faire
words
,
but
intending
much
mischiefe
:
speaking
with
a
heart
and
a
heart
(
as
the
Prophet
saith
)
that
is
,
a
heart
that
made
shew
of
one
thing
,
but
meant
the
quite
contrary
:
seeming
to
be
for
Dauid
,
when
in
truth
they
plotted
against
him
.
Helpe
Lord
]
here
we
see
his
refuge
,
Verse
.
1.
he
betaketh
himselfe
vnto
God
,
when
he
is
forsaken
of
men
.
Whence
obserue
this
Doctrine
,
that
,
Although
all
humane
helpes
and
earthly
friends
doe
faile
Gods
people
,
yet
they
are
not
helplesse
,
Doct.
1
Gods
children
neuer
helples
.
nor
hopelesse
.
Albeit
in
regard
of
mans
assistance
,
they
be
vtterly
destitute
,
yet
the
Lord
will
be
euer
with
them
,
and
alwaies
stand
for
them
.
Dauids
argument
here
is
not
this
,
Lord
helpe
:
for
there
be
many
that
will
ioyne
with
thee
:
but
this
,
Lord
helpe
,
for
there
is
none
else
that
will
helpe
:
so
that
our
case
is
not
according
to
mens
affections
towards
vs
,
but
according
to
Gods
loue
vnto
vs
.
This
is
euident
in
the
prophecy
of
Micha
,
Micah
.
7.2
.
where
it
is
shewed
,
that
friends
failed
:
neither
did
they
faile
one
man
alone
,
but
the
whole
Church
;
good
men
were
perished
out
of
the
earth
,
and
there
was
none
righteous
among
men
,
&c:
but
the
best
of
them
was
a
briar
,
and
the
most
righteous
of
them
sharper
than
a
throne
hedge
:
yet
the
Church
is
not
quite
dismaid
,
but
resolueth
to
fly
vnto
the
Lord
for
succour
.
Therefore
will
I
looke
vnto
the
Lord
;
Verse
.
7.
I
will
waite
for
God
my
Sauiour
:
my
God
will
heare
me
,
though
good
men
were
dead
and
gone
,
and
hypocrites
did
put
on
their
shape
and
likenesse
,
that
they
might
mere
freely
practise
mischiefe
.
Yet
the
people
of
God
determine
with
themselues
not
to
cast
off
all
hope
,
but
to
relie
vpon
the
Lord
,
and
though
he
delay
to
helpe
them
for
a
time
,
yet
they
will
waite
vpon
him
,
knowing
that
at
length
he
will
deale
graciously
with
them
.
And
for
the
further
confirmation
of
this
point
,
we
haue
the
example
of
Christ
Iesus
himselfe
,
who
being
grieuously
perplexed
and
troubled
within
and
without
,
and
on
euery
side
,
vseth
this
argument
vnto
his
father
;
Be
not
farre
from
me
,
Psal.
22.11
.
because
trouble
is
neare
,
for
there
is
none
to
helpe
me
.
And
this
is
vsuall
with
God
,
to
relieue
his
people
in
extremities
:
and
therefore
when
no
man
calleth
for
iustice
,
no
man
contendeth
for
the
truth
,
&c.
then
he
himselfe
wil
take
the
matter
into
his
hand
,
Isa.
59.4.16
.
&
he
wil
saue
&
deliuer
his
seruants
as
the
Prophet
Isaiah
witnesseth
.
And
the
reasons
hereof
are
these
.
First
,
Reasons
.
1
though
all
men
doe
forsake
vs
,
yet
Gods
power
is
no
whit
diminished
thereby
:
and
therefore
that
is
a
worthy
speech
of
faith
in
Ionathan
,
that
it
is
not
hard
to
the
Lord
to
saue
with
many
or
with
few
:
and
in
Asa
,
who
saith
,
1.
Sam.
14.6
.
2.
Chro.
14.11
it
is
nothing
to
thee
to
helpe
with
many
,
or
with
no
power
.
They
knew
that
though
they
had
few
,
or
none
at
all
on
their
side
,
they
were
in
as
good
case
as
if
they
had
many
millions
,
if
God
were
on
their
side
:
for
all
power
is
his
,
and
that
which
men
haue
,
Psal.
62.11
.
Math.
6.
is
but
borrowed
from
him
:
and
though
he
sometimes
vse
them
,
it
is
not
because
he
needs
them
:
for
who
did
helpe
him
in
making
of
the
heauens
and
of
the
earth
,
and
of
al
the
creatures
in
them
both
?
and
what
assistance
hath
he
now
in
sustaining
,
and
vpholding
of
the
same
?
now
if
he
neuer
needed
the
aid
of
any
creature
in
these
greatest
workes
of
creation
and
preseruation
,
surely
he
wanteth
not
the
helpe
of
men
in
matters
of
smaller
importance
.
Secondly
,
Gods
mercy
is
no
more
lessened
then
his
power
is
,
by
mens
withdrawing
of
themselues
from
vs
,
he
loues
his
people
when
they
haue
no
friends
,
as
well
as
when
they
haue
many
friends
;
nay
he
manifesteth
his
loue
more
at
such
times
:
for
in
him
the
fatherlesse
findeth
mercy
.
Hos.
14.
And
then
doth
he
exercise
the
bowels
of
his
compassion
,
when
men
shew
little
or
no
compassion
at
all
.
When
we
see
children
to
haue
rich
and
mercifull
parents
to
prouide
for
them
,
we
doe
not
much
pitie
them
:
but
as
for
those
that
are
fatherlesse
and
friendlesse
,
that
are
hungry
&
naked
,
and
altogether
destitute
of
reliefe
,
we
tender
their
case
,
and
are
ready
to
releeue
them
.
Can
we
carrie
such
an
affection
towards
other
mens
children
that
are
distressed
and
helplesse
,
and
will
not
the
Lord
our
God
haue
a
greater
care
of
his
owne
children
in
the
like
case
?
Will
he
leaue
them
because
men
haue
forsaken
them
?
No
surely
.
But
when
they
are
in
distresses
and
straits
,
and
that
through
their
owne
foolishnesse
and
disobedience
,
if
they
humble
themselues
,
Psal.
107.
and
cry
vnto
him
,
he
will
deliuer
them
,
though
men
dare
not
,
or
will
not
speake
,
or
deale
for
them
.
Thirdly
,
when
Gods
seruants
are
left
destitute
,
their
faith
is
much
exercised
and
increased
:
and
then
we
alwaies
speed
best
,
when
we
beleeue
best
.
So
long
as
we
haue
helpe
about
vs
,
we
doe
not
so
much
set
our
faith
a
worke
,
as
our
carnall
reason
and
sense
,
and
so
pray
not
at
all
,
or
very
coldly
:
but
when
we
are
desolate
and
forsaken
,
and
those
that
should
be
most
for
vs
are
against
vs
,
then
we
begin
to
lift
vp
our
hearts
to
heauen
,
and
to
cast
our selues
vpon
Gods
prouidence
and
goodnesse
,
and
to
vse
the
weapons
of
the
spirit
,
and
not
of
the
flesh
:
this
is
plaine
in
Dauids
example
,
who
being
in
great
danger
in
the
caue
,
did
at
first
looke
about
him
,
for
helpe
on
this
side
,
and
on
that
:
but
seeing
that
all
refuge
failed
him
,
what
did
he
?
I
cried
vnto
thee
ô
Lord
(
saith
he
)
saying
,
thou
art
mine
hope
,
and
my
portion
in
the
Land
of
the
liuing
.
Psal.
141.4.5
.
Fourthly
,
in
such
times
of
difficultie
,
Gods
glorious
hand
is
more
apparantly
seene
,
and
so
all
the
honour
is
ascribed
vnto
him
.
If
Moses
had
brought
the
Israelites
out
of
Aegipt
by
force
of
armes
,
being
aided
with
two
or
three
millions
of
souldiers
,
much
of
the
praise
would
haue
bene
giuen
vnto
them
:
but
when
Moses
was
naked
and
altogether
destitute
of
any
power
of
man
,
the
Lords
mightie
Arme
was
more
cleerely
seene
in
the
deliuerance
of
his
people
,
and
the
subuersion
of
their
enemies
.
And
that
worke
of
his
,
hath
bene
,
is
,
and
shall
be
memorable
in
all
ages
.
So
also
,
if
Hezekiahs
sicknesse
had
beene
such
as
anie
Physitian
could
haue
cured
,
his
recouerie
should
neuer
●aue
beene
recorded
in
Gods
booke
,
as
not
making
so
much
for
his
glorie
:
but
when
the
prolonging
of
his
●ife
was
as
much
as
the
giuing
of
a
second
life
,
then
notice
of
it
was
taken
and
giuen
by
the
holie
Ghost
,
to
the
euerlasting
honour
of
Gods
name
.
And
as
it
was
then
,
so
is
it
yet
still
,
and
euer
shall
be
to
the
end
of
the
world
:
the
greater
the
extremities
and
necessities
of
the
Saints
bee
,
wherein
God
doeth
relieue
them
,
and
out
of
which
hee
doth
deliuer
them
,
the
more
will
it
be
for
the
magnifying
of
his
omnipotencie
,
and
of
his
tender
mercie
therein
expressed
.
This
serueth
,
1.
Vse
.
1
First
,
for
the
confutation
of
their
foolish
conceit
and
expectation
,
who
seeing
mighty
aduersaries
against
the
Church
,
and
fewe
or
no
friends
to
interpose
themselues
,
presently
conclude
,
that
their
case
is
desperate
:
downethey
must
:
they
are
vtterly
vndone
:
and
so
they
begin
to
forecast
in
their
mindes
the
manner
of
their
ouerthrow
,
&
the
forme
of
their
lamentation
,
when
they
shall
bee
thus
and
thus
handled
.
But
these
men
,
for
all
their
deepe
reach
,
may
bee
deceiued
;
for
all
their
conclusions
are
grounded
on
men
:
they
doe
not
consider
what
God
may
doe
,
as
wee
see
in
Dauids
enemies
,
who
perceiuing
that
manie
did
band
themselues
together
,
and
rise
vp
against
him
;
concluded
,
Psal.
3.1.2.3
.
that
there
was
no
helpe
for
him
in
God
.
But
what
sayes
Dauid
?
Lorde
,
thou
art
a
buckler
for
mee
,
my
glorie
,
and
the
lifter
vp
of
my
head
.
And
in
another
Psalme
,
Psal.
71.10.11
.
Mine
enemies
(
saith
hee
)
speake
of
mee
,
saying
,
God
hath
forsaken
him
:
pursue
&
take
him
,
for
there
is
none
to
deliuer
him
.
These
speeches
(
no
doubt
)
pierced
Dauids
soule
:
but
doth
hee
make
the
same
conclusion
?
No
,
hee
is
farre
from
that
;
hee
rather
layeth
faster
hold
on
God
,
Verse
.
12.13
.
seeing
cruell
men
to
be
so
violently
bent
against
him
.
Goe
not
farre
from
mee
,
O
God
(
saith
hee
)
my
God
haste
thee
to
helpe
mee
:
let
them
be
confounded
and
consumed
,
that
are
against
my
soule
,
&c.
Indeede
if
mens
opposing
of
themselues
against
him
,
could
haue
kept
him
from
complaining
vnto
God
,
or
God
from
giuing
care
vnto
him
,
his
case
had
bene
very
lamentable
:
but
seeing
that
was
impossible
,
whatsoeuer
they
imagined
,
there
was
safety
enough
for
Dauid
,
and
so
is
there
still
for
all
the
elect
of
God
.
Secondly
,
this
is
for
instruction
,
Vse
.
2
that
seeing
by
how
much
lesse
helpe
we
haue
from
men
,
so
much
the
more
we
shall
haue
from
God
;
therefore
we
should
deale
earnestly
with
the
Lord
in
our
distresses
,
and
wrestle
with
him
as
Iacob
did
,
Gen.
31.
when
his
brother
Esau
came
with
foure
hundred
men
against
him
:
hee
was
vnable
to
encounter
him
,
and
therefore
hee
encountreth
the
Lord
himselfe
by
prayers
and
teares
;
and
that
which
was
his
refuge
,
must
bee
ours
,
and
then
wee
shall
haue
peace
and
safetie
:
if
once
wee
can
lay
hand-fast
on
God
,
(
as
wee
may
in
our
houses
,
in
our
chambers
,
in
our
beds
,
in
the
night
,
or
in
the
day
)
then
our
case
is
good
,
wee
shall
be
protected
from
all
the
violent
rage
of
the
wicked
;
so
that
none
of
the
sonnes
of
violence
shal
be
able
to
touch
vs
for
our
hurt
:
and
therefore
herein
let
vs
take
comfort
,
that
though
men
forsake
vs
,
and
our
neerest
friends
reiect
vs
,
yet
the
Lorde
will
gather
vs
vp
,
and
prouide
sufficiently
for
vs
,
Psal.
27.
as
he
did
for
Dauid
:
neither
can
mens
perswasions
withdrawe
his
compassion
from
vs
,
nor
mens
threatnings
terrifie
him
from
releeuing
of
vs
.
For
there
is
not
a
godly
man
left
,
&c.
From
this
lamentable
complaint
of
his
,
ariseth
this
doctrine
,
that
No
outward
thing
comes
neerer
the
hearts
of
God
children
,
Doct.
2
want
of
good
men
much
to
be
lamented
.
then
the
decay
of
good
men
.
It
much
troubleth
the
soules
of
godly
men
,
to
see
a
small
number
of
Christians
.
Hence
proceedeth
that
lamentation
of
the
Prophet
Micah
:
Woe
is
me
,
for
I
am
as
the
Summer
gatherings
,
Micah
.
7.1.2
.
&c:
or
,
I
am
in
case
,
as
in
the
destruction
of
the
Summer
fruites
:
as
in
Hoseah
it
is
said
,
Hos.
4.3
.
The
fishes
of
the
Sea
shall
be
gathered
:
that
is
,
destroyed
:
and
that
this
is
the
sense
,
it
appeareth
in
the
words
following
,
when
it
is
said
,
There
is
no
cluster
to
eate
:
My
soule
desired
the
first
ripe
fruites
:
that
is
,
I
am
as
one
that
hath
a
feruent
longing
for
them
,
and
yet
can
get
none
of
them
;
and
what
is
the
reason
of
this
his
lamentation
?
The
good
man
(
saith
hee
)
is
perished
out
of
the
earth
,
and
there
is
none
righteous
among
men
,
&c.
So
that
the
effect
of
those
words
is
thus
much
:
that
looke
how
worldlings
would
grieue
,
if
they
should
see
their
grapes
and
figges
(
which
were
speciall
commodities
in
those
countreys
)
to
faile
,
and
their
expectation
that
way
to
bee
vtterly
frustrate
;
so
,
and
much
more
bitterly
did
the
Prophet
bewaile
the
losse
of
good
&
righteous
men
.
That
was
it
also
that
did
so
pierce
the
heart
of
Elias
.
Lorde
(
saith
he
)
the
children
of
Israel
haue
forsaken
thy
couenant
,
broken
down
thy
Altars
,
1.
Kings
.
19.11
.
&
slaine
thy
Propoets
with
the
sword
,
and
I
onely
am
left
,
and
they
seeke
my
life
,
to
take
it
away
.
Which
losse
of
the
Prophets
was
so
grieuous
vnto
him
,
that
hee
had
no
pleasure
in
his
owne
life
;
and
therefore
hee
intreateth
the
Lord
to
take
away
his
soule
.
Verse
4.
In
which
regard
when
the
Lord
would
comfort
him
,
he
vseth
a
fit
remedie
for
his
disease
:
for
whereas
his
griefe
was
that
there
were
no
godly
men
left
,
but
all
were
declined
to
Idolatrie
,
Verse
.
18.
he
telleth
him
that
he
had
reserued
to
himselfe
seuen
thousand
,
that
had
not
bowed
the
knee
vnto
Baal
.
Yet
further
it
may
appeare
what
a
matter
of
heauinesse
the
losse
of
good
men
is
vnto
those
that
are
good
themselues
,
by
that
speech
of
Dauid
,
who
saith
,
All
my
delight
is
in
the
Saints
:
for
if
they
be
his
chiefe
delight
,
Psal.
16.3
.
then
the
want
of
them
must
needs
be
an
occasion
of
very
great
anguish
vnto
him
:
as
is
euident
that
it
was
.
Psalm.
Psal.
42.
42.4
when
he
remembred
how
he
had
gone
with
the
multitude
,
and
had
beene
as
a
Captaine
to
leade
them
vnto
the
house
of
God
,
which
then
he
could
not
doe
:
this
cast
him
into
wonderfull
griefe
,
so
that
he
poured
out
his
teares
,
yea
and
his
very
heart
,
as
he
there
speaketh
,
being
〈◊〉
such
extremitie
of
sorrow
,
that
he
is
faine
to
restraine
himselfe
,
why
art
thou
cast
downe
my
soule
(
saith
he
)
and
why
art
thou
disquieted
within
me
?
&c:
yet
godly
men
were
not
quite
abolished
at
this
time
,
but
Daui●
onely
taken
from
them
and
he
knew
that
he
should
come
againe
vnto
them
at
length
,
and
that
they
should
be
his
flocke
:
if
then
he
were
so
far●e
cast
downe
for
that
he
might
not
be
with
them
,
what
griefe
would
he
haue
conceiued
if
they
had
vtterly
beene
cut
off
,
and
ceased
to
be
any
longer
?
Now
the
reasons
why
the
decay
of
Gods
people
is
and
should
be
such
an
heart-breaking
vnto
the
rest
of
the
Saints
,
are
these
:
First
,
because
the
glory
of
God
is
precious
vnto
them
,
Reasons
.
1
which
is
much
hindered
and
obserued
when
his
seruants
are
diminished
:
for
then
there
is
lesse
seruice
done
vnto
him
in
publike
and
priuate
:
there
are
fewer
praiers
and
praises
offered
vp
vnto
him
,
fewer
religious
exercises
in
vse
amongst
men
,
and
fewer
workes
of
mercy
performed
vnto
the
needie
and
distressed
.
And
if
the
decay
of
good
souldiers
and
of
loyall
subiects
in
any
kingdome
must
needs
be
a
matter
of
griefe
to
those
that
loue
and
seeke
the
honour
of
their
King
;
then
can
it
not
but
goe
neere
the
hearts
of
the
godly
,
when
they
perceiue
the
souldiers
and
subiects
of
Christ
to
goe
to
wracke
.
Secondly
,
in
regard
of
themselues
they
are
mooued
heereat
,
as
being
fellow
members
with
them
:
for
when
the
godly
perish
,
they
are
as
it
were
a
maimed
body
.
They
haue
fewer
friends
and
fellow-helpers
,
fewer
to
pray
with
them
and
for
them
,
fewer
to
reprooue
,
exhort
,
and
comfort
them
,
and
in
a
word
,
fewer
to
whom
they
may
doe
good
,
and
from
whom
they
may
receiue
good
.
Thirdly
,
in
respect
of
the
publike
losse
,
they
mourne
for
the
decay
of
the
righteous
:
for
when
multitudes
of
all
nations
,
and
of
all
sorts
of
people
,
doe
know
the
waies
of
God
,
and
praise
the
name
of
God
,
then
(
as
the
Prophet
saith
)
the
earth
shall
bring
foorth
her
increase
,
Psal.
67.5
.
and
God
euen
our
God
shall
blesse
vs
.
If
there
be
but
ten
righteous
men
and
women
in
a
Citie
,
or
some
few
in
a
whole
Country
,
all
the
rest
shall
speed
the
better
for
their
sakes
:
how
much
more
then
if
there
be
multitudes
of
them
?
What
a
griefe
therefore
must
it
needs
be
to
the
wise
and
godly
,
when
these
props
and
pillars
of
the
Church
and
Common-wealth
are
taken
away
?
Which
serueth
,
First
,
Vse
.
1
for
the
iust
reproofe
of
those
that
doe
carrie
a
deadly
enmitie
against
the
multitude
of
Christians
that
now
are
,
and
doe
much
grieue
that
there
should
be
so
many
that
resort
vnto
the
word
in
publike
,
that
read
it
in
priuate
,
that
haue
praier
and
singing
of
Psalmes
in
their
families
,
&c.
they
grudge
and
murmur
at
it
,
as
if
some
conspiracie
or
mutinie
against
the
State
were
towards
,
and
as
if
the
good
of
mens
soules
,
and
the
peace
of
the
common-wealth
could
not
stand
together
.
These
are
of
another
spirit
then
Dauid
was
,
who
lamented
that
there
were
so
few
such
:
and
these
are
indeed
vtter
enemies
vnto
God
,
who
esteemes
his
people
to
be
his
chiefe
treasure
vnder
heauen
:
and
therefore
they
shall
beare
their
iudgement
,
whosoeuer
they
be
that
doe
thus
malice
the
seruants
of
God
,
and
endeuour
to
peruert
them
,
or
to
diminish
the
number
of
them
.
Secondly
,
Vse
.
2
heere
is
matter
of
confort
for
them
that
are
of
the
same
disposition
that
Dauid
was
,
that
crynight
and
day
,
Helpe
Lord
,
for
the
godly
perish
,
&c:
&
that
labour
with
God
,
by
fasting
,
and
weeping
,
&
praying
,
that
he
would
vphold
the
state
of
his
Church
.
If
the
praier
of
Dauid
,
being
but
one
man
,
were
effectuall
for
the
continuing
of
Gods
people
,
how
much
more
forcible
shall
the
requests
of
many
thousands
be
,
who
doe
vncessantly
intreate
the
Lord
with
great
earnestnesse
to
be
fauourable
vnto
Sion
,
and
to
build
vp
the
walles
of
Ierusalem
,
to
saue
his
chosen
,
and
defend
his
owne
heritage
against
the
malicious
plots
and
practises
of
all
their
enemies
.
They
speake
deceitfully
euery
one
with
his
neighbour
.
]
Heere
he
sheweth
what
manner
of
enemies
were
against
him
:
not
such
as
would
professe
themselues
open
aduersaries
,
(
for
though
he
had
many
such
,
yet
heere
he
dealeth
not
against
them
)
but
such
as
would
make
shew
of
good
will
,
whereas
indeed
there
was
in
them
nothing
lesse
.
Now
in
that
his
chiefe
complaint
is
against
them
,
the
doctrine
is
,
that
Deceitfull
friends
are
worse
then
open
and
apparant
foes
.
Doct.
3
Fained
friends
worse
then
open
foes
.
Dauid
had
diuers
professed
enemies
,
as
Saul
,
and
such
as
were
neere
him
:
yet
none
of
their
practises
went
so
neere
his
heart
,
as
these
mens
that
would
pretend
to
be
friendly
vnto
him
.
To
this
purpose
it
is
said
by
Salomon
,
Prou.
27.6
.
that
The
wounds
of
a
louer
are
faithfull
,
and
the
kisses
of
an
enemie
are
to
be
praied
against
:
(
for
so
the
words
must
be
read
)
When
a
faithfull
friend
doth
rebuke
vs
,
and
seeke
to
wound
our
hearts
for
sinne
,
that
is
exceeding
profitable
for
vs
:
but
when
an
enemie
vnder
pretence
of
loue
(
whereof
by
kissing
they
then
made
shew
)
doth
come
against
vs
,
Indas
,
Matth.
26.49
.
and
seeke
to
vndermine
vs
,
that
is
exceeding
dangerous
,
and
the
hurt
thereof
much
to
be
praied
against
.
The
waters
that
runne
smoothly
and
mildly
are
commonly
most
deepe
and
dangerous
,
whereas
that
which
roares
is
more
shallow
and
safe
.
The
reasons
of
this
doctrine
are
,
Reasons
.
1
First
,
that
such
craftie
foxes
doe
more
easily
come
within
a
man
,
and
sooner
deceiue
him
.
An
open
enemie
commeth
as
it
were
before
ones
face
,
and
so
his
blowes
may
be
better
warded
off
:
but
a
false
friend
commeth
behind
ones
backe
,
and
fasteneth
a
deadly
blow
ere
a
man
be
aware
:
and
therefore
Ioab
,
when
he
would
speed
Abner
and
Amasa
,
did
not
bid
open
defiance
vnto
them
,
but
(
being
therein
more
crafty
and
subtill
,
then
either
godly
or
manly
)
gaue
them
kind
salutations
,
and
,
vnder
pretence
of
loue
,
most
cruelly
murdered
them
both
.
And
as
it
is
for
the
outward
man
,
so
is
it
also
for
the
soule
.
The
most
dangerous
temptations
are
those
that
proceed
from
fained
friends
vnder
the
colour
of
loue
,
and
desire
of
our
good
.
If
Sathan
had
come
vnto
Eue
,
and
told
her
,
I
charge
you
eat
of
the
tree
in
the
midst
of
the
garden
,
&
whatsoeuer
the
danger
be
,
stand
not
vpon
that
,
for
I
will
haue
your
husband
and
you
to
be
damned
,
she
would
neuer
haue
hearkened
vnto
him
:
but
when
he
perswaded
her
,
that
he
was
her
friend
,
and
meant
her
good
,
namely
,
that
by
eating
thereof
she
might
be
made
like
vnto
God
himselfe
,
knowing
both
good
and
euill
,
then
was
she
ouertaken
by
him
,
and
so
being
ouercome
herselfe
,
she
became
the
instrument
of
the
diuell
,
to
deceiue
her
husband
in
like
sort
.
And
so
it
is
with
many
,
that
haue
held
out
well
against
raging
and
violent
temptations
,
and
yet
haue
beene
foulely
drawne
aside
,
and
shamefully
foiled
by
milder
temptations
,
vnto
profit
,
or
pleasure
,
or
credit
.
Secondly
,
the
false
dealing
of
such
counterfeit
friends
,
doth
much
more
afflict
the
heart
of
a
man
,
then
any
iniurious
actions
of
manifest
aduersaries
:
as
we
may
see
in
that
Psalme
of
Dauid
,
where
he
saith
,
Surely
mine
enemie
did
not
defame
me
,
for
I
could
haue
borne
it
,
&c.
Psai
.
55.12.13
but
it
was
thou
,
ô
man
,
euen
my
companion
,
my
guide
,
and
my
familiar
,
&c.
When
his
words
were
smooth
,
and
softer
then
butter
,
and
yet
prooued
deceitfull
,
they
went
thorow
his
heart
euen
as
swords
:
and
this
was
iust
vpon
him
,
because
he
had
dealt
in
that
sort
with
his
faithfull
subiect
Vriah
,
seeming
to
fauour
him
by
imploying
him
in
speciall
seruices
,
when
he
went
about
to
take
away
his
life
,
that
he
might
couer
his
owne
iniquities
.
First
therefore
let
this
instruct
vs
to
take
another
course
:
if
we
haue
inward
dislike
,
let
vs
professe
it
:
Vse
1
if
we
carry
a
louing
affection
,
let
vs
make
shew
of
it
,
and
loue
not
in
word
alone
,
but
in
deed
,
as
the
Apostle
exhorteth
.
Especially
let
vs
looke
vnto
this
in
matters
betwixt
God
and
vs
:
let
vs
not
play
the
hypocrites
with
him
,
pretending
a
loue
vnto
the
Church
of
God
,
and
to
the
word
of
God
,
when
there
is
no
such
matter
;
and
drawing
neere
vnto
him
with
our
lips
,
when
our
hearts
are
farre
from
him
:
for
in
so
doing
we
shall
offer
great
iniury
vnto
the
Lord
,
and
doe
more
hurt
at
length
then
those
that
are
profest
Papists
or
Atheists
:
for
such
as
flatter
with
their
lips
,
and
dissemble
with
a
double
heart
in
things
that
concerne
the
holy
religion
of
God
,
if
any
persecution
come
,
will
quite
renounce
their
profession
,
and
betray
the
cause
of
God
,
and
grieue
the
seruants
of
God
,
and
harden
the
hearts
,
and
open
the
blasphemous
mouthes
of
the
enemies
of
God
,
and
make
many
to
fall
by
their
reuolting
and
backsliding
.
Therefore
let
euery
one
that
taketh
vpon
him
the
profession
of
Christianitie
,
be
a
true
,
&
not
a
fained
friend
of
the
same
;
and
bring
a
faithfull
,
and
not
a
guilefull
heart
thereunto
;
that
the
Lord
may
witnesse
for
him
,
that
he
doth
heartily
and
vnfainedly
seeke
him
.
Secondly
,
let
vs
hence
learne
this
point
of
wisedome
,
neuer
to
trust
those
too
farre
,
Vse
.
2
of
whose
faithfulnesse
we
haue
any
iust
suspition
:
be
they
neuer
so
neere
vnto
vs
,
let
vs
not
open
our selues
vnto
them
,
but
keepe
them
at
armes
end
.
This
is
the
aduice
of
the
holy
Ghost
:
Let
euery
man
take
heed
of
his
neighbour
,
and
trust
not
any
brother
:
Ier.
9.4.5
.
(
viz.
that
is
not
sound
hearted
)
for
euery
brother
will
vse
deceit
,
and
euery
friend
will
deale
deceitfully
,
&c.
for
they
haue
taught
their
tongues
to
speake
lies
:
they
haue
exercised
the
trade
of
vsing
faire
words
,
when
there
is
within
them
nothing
else
but
falshood
and
deceit
.
And
the
like
exhortation
we
may
read
in
the
7.
of
Micah
.
Thirdly
,
this
is
for
our
consolation
,
when
we
finde
such
hollow
hearted
hypocrites
and
deceiuers
:
Vse
.
3
we
should
not
be
dismaied
because
there
are
so
few
whom
we
may
trust
and
giue
credit
vnto
;
for
it
is
no
strange
matter
:
there
haue
beene
such
heeretofore
,
and
they
haue
beene
discouered
:
God
hath
hearkened
vnto
the
praiers
of
his
seruants
,
and
giuen
them
wisedome
to
discerne
of
them
,
and
so
will
he
doe
still
,
so
that
they
shall
bring
no
annoyance
vnto
his
people
,
whatsoeuer
they
intend
against
them
.
FINIS
.
The
fourth
Sermon
.
PSALM
.
12.
Ver.
3.4
.
3.
The
Lord
cut
off
all
flattering
lippes
,
and
the
tongue
that
speaketh
proud
things
.
4.
Which
haue
saide
,
with
our
tongue
wee
will
preuaile
:
our
lips
are
our
owne
,
who
is
Lord
ouer
vs
?
IN
the
two
former
verses
it
set
downe
the
petition
that
Dauid
made
vnto
God
for
helpe
,
and
his
complaint
that
he
put
vp
concerning
the
decay
of
good
and
righteous
men
,
and
the
deceitfulnes
of
vngodly
and
vnrighteous
men
.
Now
in
these
verses
is
set
forth
an
other
part
of
his
prayer
,
to
wit
,
an
imprecation
;
The
Lord
cut
off
,
&c:
wherein
hee
doth
by
the
spirit
of
Prophesie
,
and
according
to
the
Analogie
of
faith
,
denounce
iudgement
against
Gods
and
his
enemies
,
to
the
end
he
might
comfort
himselfe
,
and
refresh
his
hart
with
hope
that
good
men
should
bee
recouered
,
and
wicked
men
confounded
.
And
as
for
this
curse
,
we
must
vnderstand
that
it
is
not
vttered
in
bitternes
,
but
in
zeale
,
and
with
warrant
from
Gods
owne
spirit
;
and
this
is
directed
,
1.
First
against
deceitfull
persons
,
who
are
called
flatterers
:
the
Lord
cut
off
the
flattering
lips
.
2.
Secondly
,
against
proud
persons
,
who
are
described
:
1.
In
generall
by
their
speech
,
that
they
speake
proud
things
.
verse
3.
2.
More
particularly
,
that
they
say
,
with
our
tongue
wee
will
preuaile
.
vers.
4.
as
if
they
should
haue
said
,
looke
what
wee
aske
,
we
will
obtaine
it
:
looke
what
we
threaten
,
wee
will
performe
it
:
looke
what
we
set
downe
,
that
shall
come
to
passe
.
But
it
might
be
said
vnto
them
,
you
speake
presumptuously
,
Obiect
.
and
vtter
words
that
doe
not
beseeme
you
.
They
answere
,
Answere
.
our
tongues
are
our
owne
:
as
if
they
should
say
,
who
dare
be
so
audacious
as
to
controle
vs
?
we
will
speake
what
we
list
,
in
despite
of
them
all
.
But
some
might
say
,
Obiect
.
though
you
set
so
light
by
men
,
you
must
know
that
there
is
one
higher
then
you
:
what
if
the
Lord
should
take
the
matter
into
his
hand
?
To
that
they
answere
,
Adswere
.
who
is
Lorde
ouer
vs
?
they
thinke
they
may
blaspheme
God
,
&
reuile
his
seruants
,
and
speake
what
they
list
,
and
yet
none
shall
haue
to
doe
with
them
for
it
.
The
Lord
cut
off
all
flattering
lips
]
whereby
are
vnderstood
,
Verse
3.
the
most
dangerous
and
subtill
deceiuers
,
who
vnder
pretence
of
friendship
,
doe
seeke
a
mans
vtter
ouerthrow
.
Now
in
that
the
Prophet
prayeth
against
such
as
doe
so
cunningly
carry
their
matters
,
that
they
will
appeare
to
loue
,
where
they
hate
with
a
deadly
hatred
,
and
in
praying
doth
shew
,
not
only
what
is
his
wish
,
but
what
is
Gods
purpose
,
viz.
that
the
Lord
will
cut
off
the
flattering
lips
:
hence
this
doctrine
may
be
gathered
,
that
,
The
more
skilfully
and
artificially
anie
contriues
his
euill
purposes
,
Doct.
1
the
more
fearefull
destruction
shall
fall
vpon
him
.
The
more
cunning
any
is
for
mischiefe
,
the
more
fearefull
shall
his
ruine
be
.
The
more
fraudulent
a
deceiuer
anie
one
is
,
the
more
heauy
shall
the
hand
of
God
be
vpon
him
,
to
crosse
and
contrarie
him
,
and
to
bring
him
to
such
straits
,
that
hee
shall
not
for
shame
open
his
mouth
againe
to
speake
as
he
hath
done
:
and
this
is
to
haue
his
tongue
cut
out
,
as
it
were
,
as
is
threatned
in
this
place
.
Flatterers
haue
a
certaine
kinde
of
dexterity
in
their
enterprises
,
that
they
will
not
be
seene
to
be
brochers
of
those
things
whereof
they
afterwards
become
practisers
:
but
they
speed
neuer
the
better
,
but
a
great
deale
the
worse
for
that
.
Therefore
doth
Dauid
conclude
,
Psal.
52.4.5
.
that
God
would
certainely
destroy
Doeg
,
because
hee
was
a
skilfull
worke-man
,
and
as
it
were
a
tradesman
in
mischiefe
:
he
could
flatter
Dauid
,
that
he
wisheth
him
well
,
and
was
sorry
for
his
troubles
,
and
would
be
ready
to
be
friend
him
in
any
thing
he
could
:
but
when
Saul
complaines
how
hardly
he
was
dealt
with
,
in
that
no
body
would
discouer
vnto
him
the
treacheries
of
Dauid
,
Deog
changeth
his
tune
,
and
falleth
to
accuse
Dauid
,
1.
Sam.
22.8.9
.
&c.
and
most
iniuriously
chargeth
Abimelech
to
haue
conspired
with
him
:
and
for
all
this
,
he
(
no
doubt
)
would
haue
goodly
pretences
:
as
,
that
dutie
bound
him
to
speake
as
he
did
:
he
respected
the
Kings
honour
and
safety
,
and
certainely
things
were
not
well
,
but
some
mischiefe
was
a
working
;
for
he
saw
the
sonne
of
Ishai
come
vnto
Abimelech
who
gaue
him
a
sword
,
and
asked
counsell
of
the
Lord
for
him
,
and
ministred
food
vnto
him
,
and
to
those
that
were
with
him
,
and
that
extraordinary
food
too
,
euen
the
shew-bread
:
in
which
regard
,
he
,
as
a
loyall
subiect
,
must
needs
aduertise
Saul
to
take
heed
,
and
to
looke
well
to
himselfe
,
that
so
he
might
preuent
all
imminent
dangers
.
So
in
the
prophecie
of
Ieremie
,
Ier.
4.22
.
this
is
set
downe
as
one
cause
of
the
vtter
subuersion
of
the
Iewes
,
that
they
were
wise
to
doe
euill
,
but
had
no
knowledge
to
doe
well
.
They
wanted
not
ordinarie
capacitie
,
(
which
had
beene
one
degree
of
happinesse
vnto
them
,
for
then
God
would
haue
shewed
them
greater
compassion
)
but
they
wanted
grace
to
vse
it
well
,
and
had
cunning
heads
to
plot
mischiefe
,
and
therefore
doth
the
Lord
threaten
iudgement
against
them
.
And
in
another
place
he
saith
,
that
they
had
taught
their
tongues
to
speake
lies
.
Ier.
9.5
.
And
what
followeth
?
Therefore
thus
saith
the
Lord
of
hosts
,
Behold
,
I
will
melt
them
,
&c.
Shall
not
I
visit
them
for
this
,
saith
the
Lord
?
Or
shall
not
my
soule
be
auenged
on
such
a
Nation
as
this
?
Their
tongues
were
too
much
inclined
to
lies
of
their
owne
accord
,
so
that
they
needed
not
to
be
taught
that
language
:
yet
did
they
set
their
tongues
to
schoole
,
as
it
were
,
that
they
might
be
artificiall
in
their
leaud
practises
,
&
carry
out
their
lies
vnder
a
colour
of
truth
,
and
so
sinne
with
lesse
disgrace
:
which
was
a
thing
that
the
Lord
could
not
abide
,
and
therefore
he
threatneth
to
plague
them
therefore
.
And
good
reason
is
there
that
it
should
be
so
:
Reasons
.
1
for
First
,
such
persons
are
extreamely
hurtfull
.
Neuer
is
euill
practised
with
such
mischiefe
,
as
when
it
is
contriued
by
craft
,
and
polished
with
deceit
.
The
Apostles
were
neuer
so
troubled
in
dealing
either
with
the
idolatrous
Gentiles
,
or
with
the
superstitious
and
malicious
Iewes
,
as
they
were
when
they
had
to
doe
with
those
that
pretended
to
be
Christians
,
to
be
Ministers
of
the
Gospell
,
yea
to
be
Apostles
:
and
therefore
Paul
expostulateth
the
matter
with
the
Galathians
,
saying
,
O
foolish
Galathians
,
Gal.
3.
who
hath
bewitched
you
?
&c.
As
if
he
should
haue
said
,
No
man
could
deale
so
dangerously
as
these
false
Teachers
,
who
haue
as
it
were
charmed
your
affections
,
and
bewitched
your
mindes
.
And
in
the
Epistle
to
the
Corinthians
,
he
greatly
complaineth
of
such
deceiuers
:
2.
Cor.
11.2.3
.
I
am
iealous
ouer
you
with
a
godly
iealousie
:
for
I
haue
prepared
you
for
one
husband
,
to
present
you
as
a
pure
Virgin
to
Christ
.
But
I
feare
lest
as
the
Serpent
beguiled
Eue
through
his
subtiltie
,
so
your
minds
should
be
corrupted
from
the
simplicitie
that
is
in
Christ
.
Vers.
13.14.15
.
For
such
false
Apostles
are
deceitfull
workers
,
and
transforme
themselues
into
the
Apostles
of
Christ
.
And
no
maruell
,
for
Sathan
himselfe
is
transformed
into
an
Angell
of
light
.
Therefore
it
is
no
great
thing
though
his
Ministers
transforme
themselues
,
as
though
they
were
the
Ministers
of
righteousnes
.
Paul
had
taken
great
paines
to
make
a
match
betwixt
Christ
and
them
,
and
to
fit
them
for
such
a
glorious
husband
:
but
he
was
much
afraide
lest
it
would
be
broken
,
in
regard
of
manie
of
them
,
and
that
as
the
Diuell
deceiued
Eue
,
so
the
false
Apostles
would
deceiue
them
,
and
that
by
transforming
themselues
into
the
Apostles
of
Christ
,
making
shew
(
as
the
Diuell
doth
,
)
of
the
greatest
loue
and
care
of
their
good
,
and
of
their
eternall
saluation
:
when
the
truth
was
,
they
intended
no
such
thing
,
but
onely
the
seruing
of
themselues
,
in
their
carnall
credit
and
commoditie
.
Secondly
,
albeit
such
kinde
of
persons
doe
worke
much
mischiefe
,
yet
they
seldome
passe
vnder
the
censure
of
men
for
the
same
,
and
therefore
it
stands
the
Lord
vpon
to
rebuke
and
punish
them
;
Nay
,
they
are
so
farre
from
being
condemned
by
men
,
that
they
haue
great
thankes
many
times
,
for
their
wise
counsell
and
good
aduice
(
though
it
be
most
vile
and
diuellish
,
)
in
incensing
mens
mindes
against
such
as
haue
wronged
them
,
and
putting
it
into
their
heads
how
they
may
bee
auenged
of
them
;
which
is
a
thing
most
detestable
before
God
,
and
therefore
shall
not
goe
vnpunished
.
Thirdly
,
their
hearts
are
maruellously
hardened
:
for
when
they
can
fetch
ouer
men
according
as
they
list
,
they
intertaine
an
opinion
of
singular
witte
and
vnderstanding
,
&
of
a
deepe
reach
in
themselues
,
and
so
begin
to
contemne
others
,
and
will
not
admit
of
a
reproofe
or
admonition
from
any
:
and
therefore
being
growen
to
this
height
of
pride
,
and
this
exceeding
hardnesse
of
heart
,
they
are
the
more
fit
for
Gods
iudgements
to
be
executed
vpon
them
.
Fourthly
,
Gods
wisedome
is
much
magnified
by
proceeding
against
such
:
they
are
fit
aduersaries
for
him
,
who
scattereth
the
deuices
of
the
craftie
,
Iob.
5.12
.
so
that
their
handes
cannot
accomplish
that
which
they
enterprise
,
(
as
Iob
speaketh
)
and
that
taketh
the
crafty
in
their
craftinesse
,
causing
those
that
are
cunning
hunters
and
fowlers
,
to
fall
into
the
pit
that
they
haue
digged
for
others
,
and
to
be
insnared
in
the
works
of
their
owne
handes
;
Psal.
7.
&
9.
so
that
when
they
goe
about
to
take
others
,
it
falleth
out
by
the
righteous
and
wise
prouidence
of
God
,
that
they
are
taken
themselues
.
Sith
it
is
so
dangerous
to
haue
a
crafty
and
cunning
head
,
Vse
1
closely
to
plot
and
contriue
mischiefe
,
let
this
admonish
vs
to
beware
of
that
vice
:
for
assuredly
,
it
will
bring
shame
vpon
the
fauourers
thereof
.
The
wise
man
saith
,
Prou.
24.8
.
Hee
that
imagineth
to
doe
euill
,
men
shall
call
him
an
authour
of
wickednesse
.
All
men
shall
point
at
such
a
one
,
There
goeth
a
crafty
fellow
,
a
subtill
Foxe
,
&c:
so
that
the
name
of
a
vagrant
is
not
more
odious
then
his
:
euery
one
hath
such
in
detestation
,
euen
the
most
contemptible
of
the
people
:
Doe
you
see
yonder
man
?
(
will
they
say
)
he
is
a
perillous
fellow
,
able
to
set
a
thousand
together
by
the
eares
;
If
any
haue
an
euill
cause
,
hee
is
a
man
for
his
turne
:
Let
him
make
him
his
Soliciter
,
and
hee
will
goe
as
farre
as
diuellish
and
craftie
wit
can
reach
.
And
as
it
is
a
blemish
to
the
name
,
so
it
is
the
bane
of
ones
estate
to
bee
a
fraudulent
dealer
.
The
bread
of
deceit
(
saith
Salomon
)
is
sweete
to
a
man
,
Prou
20.17
.
but
after-terward
his
mouth
shall
be
filled
with
grauell
.
Howsoeuer
deceitfull
persons
doe
snatch
heere
and
there
,
and
get
much
from
others
,
yet
few
of
them
thriue
,
but
the
curse
of
God
lighting
vpon
that
which
they
haue
,
makes
hauocke
of
all
.
And
therefore
as
wee
tender
our
estimation
and
good
estate
in
the
world
,
let
vs
beware
of
such
practises
.
Secondly
,
Vse
2
let
vs
hence
learne
,
not
to
be
discouraged
at
crafty
aduersaries
,
that
haue
winding
wits
,
&
plotting
heads
,
and
flattering
tongues
,
and
acceptance
with
great
ones
,
euen
as
they
would
wish
:
let
vs
not
bee
dismayed
heereat
,
but
let
this
be
our
comfort
,
when
they
fawne
,
and
flatter
,
and
lie
,
and
traduce
vs
most
shamefully
,
that
the
Lord
will
cut
off
the
lying
lips
.
Grant
that
we
haue
not
libertie
or
skill
to
encounter
them
,
yet
the
Lord
hath
:
There
is
no
wisedome
,
nor
vnderstanding
,
Prou.
21.30
.
nor
counsell
against
him
:
that
is
,
none
of
these
shall
take
any
effect
against
him
:
and
therefore
the
Psalmist
saith
,
Psal.
33.10
.
The
Lord
breaketh
the
counsell
of
the
Heathen
,
and
bringeth
to
nought
the
deuices
of
the
people
.
Though
all
the
wisedome
of
all
the
nations
in
the
earth
were
laide
together
,
yet
God
would
bring
all
their
consultations
to
nothing
if
they
made
against
him
.
When
Achitophel
fell
from
Dauid
to
take
part
with
Absolon
,
it
much
troubled
Dauid
,
for
his
words
were
as
Oracles
,
and
none
could
speake
more
in
matters
of
policie
then
he
,
and
he
knew
all
Dauids
heart
,
and
the
state
of
the
whole
kingdome
,
and
therefore
he
turneth
himselfe
vnto
God
:
O
Lord
(
saith
he
)
I
pray
thee
turne
the
counsell
of
Achitophel
into
foolishnesse
:
and
God
heard
his
request
,
and
did
so
,
insomuch
that
no
creature
could
deale
more
foolishly
for
the
procuring
of
his
owne
euerlasting
woe
and
shame
,
then
he
did
in
hanging
himselfe
.
The
diuell
is
still
labouring
to
worke
mischiefe
,
and
he
wants
not
craft
nor
subtiltie
,
besides
the
experience
that
he
hath
had
from
the
beginning
of
the
world
hitherunto
:
yet
for
all
this
,
he
hath
neuer
beene
,
nor
shall
be
able
to
procure
the
ouerthrow
of
one
of
Gods
elect
.
The
Church
hath
beene
nothing
the
worse
,
though
he
haue
beene
still
warring
against
it
.
And
why
is
this
,
but
because
Gods
wisedome
is
infinitly
beyond
all
the
subtilty
of
the
diuell
?
And
what
cause
haue
we
then
to
feare
crafty
men
,
seeing
their
Captaine
hath
had
no
better
successe
,
and
seeing
that
the
Lord
hath
a
quarrell
against
them
as
well
as
against
their
head
?
And
the
tongue
that
speaketh
proud
things
.
]
In
that
the
Prophet
denounceth
iudgement
against
such
kinde
of
persons
,
the
doctrine
is
,
that
The
more
wicked
men
boast
of
their
mischieuous
intents
,
Doct.
2
The
wickeds
boasting
,
a
torerunner
of
their
ruine
.
the
neerer
mischiefe
is
vnto
them
.
When
they
bragge
most
how
well
the
world
goes
with
them
,
and
what
hope
they
haue
of
effecting
their
badde
purposes
,
some
great
euill
is
euen
at
their
doores
.
When
men
boast
in
their
talke
,
and
swords
are
in
their
lips
(
as
Dauid
speaketh
)
then
the
Lord
will
haue
them
in
derision
,
Psal.
59.7.8
.
and
laugh
at
their
destruction
.
When
they
fall
to
bragging
,
God
fals
to
laughing
:
and
when
their
swords
are
drawne
out
against
others
,
the
Lords
hand
is
stretched
out
against
them
.
When
Pharaoh
in
the
pride
of
his
heart
said
,
Who
is
the
Lord
?
God
made
him
know
who
he
was
.
Exod.
15.9
.
And
when
the
enemie
said
,
I
will
pursue
,
I
will
ouertake
them
,
(
meaning
the
Israelites
)
I
will
diuide
the
spoile
,
&c:
then
the
Lord
set
in
against
them
,
and
made
the
Sea
to
couer
them
,
so
that
they
sanke
as
lead
in
the
mighty
waters
.
So
when
Saneherib
insulted
against
God
,
2.
Kings
.
18.
and
against
his
people
,
and
bragged
what
his
forefathers
and
himselfe
had
done
,
and
what
now
he
would
doe
,
if
they
would
not
yeeld
vp
the
Citie
and
themselues
into
his
hands
,
Chap.
19.28
.
then
did
the
Lord
put
a
hooke
into
his
nostrils
,
and
a
bridle
into
his
lips
,
&
brought
him
backe
againe
the
same
way
he
came
,
and
caused
him
to
fall
by
the
hands
of
his
owne
sonnes
.
And
the
reasons
why
it
must
needs
be
so
,
Reasons
.
1
are
these
:
First
,
when
vngodly
men
do
most
vaunt
of
their
malicious
intents
against
Gods
people
,
then
is
the
Lords
compassion
most
stirred
towards
them
:
euen
as
it
is
with
earthly
parents
,
when
any
one
threatens
their
children
,
that
if
hee
take
them
,
hee
will
knocke
out
their
braines
;
this
will
cause
them
to
preuide
for
the
safetie
of
their
children
,
and
that
such
leaud
persons
bee
punished
and
restrained
.
This
was
Dauids
comfort
against
Doeg
:
Psal.
52.1
.
Why
boastest
thou
thy selfe
in
thy
wickednes
,
ô
man
of
power
?
(
saith
hee
)
The
louing
kindnesse
of
God
endureth
daily
.
If
the
stocke
of
Gods
goodnes
were
all
spent
,
then
his
children
had
reason
to
hang
downe
their
heads
:
but
seeing
that
is
,
and
will
be
as
much
still
as
euer
it
was
,
they
neede
not
feare
the
insultations
of
their
wicked
aduersaries
.
Secondly
,
at
such
times
Gods
seruants
begin
to
looke
about
them
:
when
their
enemies
speake
of
wonders
that
they
will
worke
against
them
,
then
they
are
wakened
,
and
stirred
vp
to
crie
vnto
the
Lord
,
as
in
the
94.
Psalme
,
O
Lord
God
the
auenger
!
O
Lord
God
the
aueng●r
!
shew
thy selfe
cleerly
.
And
why
are
they
so
instant
and
earnest
with
God
?
The
reason
is
yeelded
,
verse
4.
The
wicked
prate
and
speake
fiercely
:
all
the
workers
of
iniquitie
vaunt
themselues
.
As
if
they
should
say
,
Lorde
,
if
euer
thou
wilt
awake
and
stand
vp
for
our
defense
,
now
doe
it
,
when
vngodlie
men
doe
so
insult
and
triumph
ouer
vs
.
Thirdly
,
such
proud
persons
doe
bid
defiance
to
the
Lord
himselfe
,
and
therefore
hee
hath
a
quarrell
against
them
.
All
the
proud
[
in
heart
]
are
an
abomination
vnto
him
.
But
if
their
pride
appeare
in
a
more
notorious
manner
in
their
tongues
,
and
in
their
behauiour
,
they
are
much
more
hatefull
vnto
him
:
Psal.
10.
for
in
making
boast
of
their
owne
hearts
desire
,
they
doe
contemne
the
Lord
;
and
in
speaking
against
the
Church
,
Psal.
73.9
.
they
set
their
tongues
against
heauen
it selfe
,
as
the
Prophet
speaketh
.
Which
point
thus
prooued
,
ministreth
vnto
vs
,
First
,
an
vse
of
instruction
,
Vse
.
1
that
seeing
the
Lord
is
so
incensed
against
proud
boasters
,
therefore
wee
should
containe
our selues
within
the
compasse
of
modestie
,
and
neuer
boast
at
all
,
but
let
others
mouthes
,
and
our
owne
workes
,
and
Gods
voice
at
the
last
day
praise
vs
,
and
not
our
owne
lips
:
but
especially
let
vs
take
heede
of
vaunting
our selues
against
the
people
of
God
,
and
against
the
Maiestie
of
God
himselfe
;
for
that
will
least
of
all
be
endured
.
Secondy
,
Vse
.
2
here
is
an
vse
of
consolation
against
all
the
insultations
of
malicious
enemies
:
if
wee
can
with
patience
and
modestie
endure
,
and
stand
it
out
for
a
while
,
not
returning
like
for
like
,
nor
vsing
any
sharpnes
and
bitternesse
against
them
,
we
shall
see
that
the
Lord
will
cut
them
off
.
If
a
man
had
knowne
the
day
before
,
what
should
haue
befallen
Haman
,
notwithstanding
all
his
boasting
of
his
greatnes
,
and
of
his
honour
,
and
of
that
fauour
which
hee
had
with
the
King
,
and
of
all
the
cuill
that
hee
intended
against
the
Iewes
,
and
against
Mordecai
especially
;
if
(
I
say
)
a
man
had
knowen
before
hand
what
should
haue
befallen
him
,
would
it
not
haue
made
him
laugh
at
his
pride
and
follie
?
Yes
certainely
:
and
yet
the
case
of
all
boasters
against
Gods
Church
is
little
or
better
then
his
.
And
if
we
could
with
the
eye
of
faith
behold
Gods
purpose
concerning
their
ruine
and
ouerthrow
,
all
their
bragging
would
seeme
vnto
vs
,
and
it
is
indeed
,
euen
exceeding
ridiculous
.
And
this
in
particular
should
comfort
vs
against
the
blasphemies
of
the
Church
of
Rome
,
and
against
all
her
insultations
ouer
the
Saints
:
for
the
Lord
hath
set
downe
her
sentence
:
Reuel.
18.7.8
.
In
as
much
as
she
gloried
her selfe
,
so
much
giue
ye
her
torment
and
sorrow
:
for
she
saith
in
her
heart
,
I
sit
being
a
Qucene
,
and
am
no
widow
,
and
shall
see
no
mourning
.
But
what
saith
God
?
Therefore
shall
her
plagues
come
at
one
day
,
death
,
&
sorrow
,
&
famine
,
and
she
shal
be
burnt
with
fire
,
&c.
Verse
4.
With
our
tongues
wee
will
preuaile
:
our
lips
are
our
owne
]
In
that
they
are
heere
found
fault
with
for
thus
speaking
,
because
they
affirme
that
which
is
directly
contrary
to
the
truth
,
the
point
hence
to
bee
obserued
is
,
that
No
man
hath
the
royaltie
of
his
owne
tongue
,
Doct.
3
nor
the
ordering
of
his
owne
speech
.
No
man
hath
the
ordering
of
his
owne
tongue
.
Euery
mans
tongue
is
in
Gods
hand
,
and
his
wordes
at
Gods
disposing
,
hee
is
Lord
ouer
all
mens
tongues
;
which
will
euidently
appeare
by
this
,
that
First
,
men
cannot
speake
what
they
would
,
Reasons
.
1
but
what
the
Lord
will
,
according
to
that
of
Salomon
:
The
preparations
of
the
heart
are
in
man
:
that
is
,
Prou.
16.1
.
a
man
determineth
and
prepareth
what
to
vtter
:
but
the
answer
of
the
tongue
is
of
the
Lord
.
As
who
should
say
,
When
a
man
hath
done
so
,
yet
he
shall
speake
,
not
what
he
himselfe
intended
,
but
what
God
hath
decreed
;
as
is
plaine
in
Balaam
,
who
came
with
a
purpose
to
curse
,
and
if
the
Lord
had
permitted
him
,
he
would
haue
vomited
out
horrible
imprecations
against
the
Israelites
;
for
that
would
haue
made
for
his
credit
and
commoditie
:
Num.
23.
but
notwithstanding
his
intent
,
the
Lord
made
him
to
blesse
his
people
in
stead
of
cursing
them
.
And
so
Saul
,
he
would
haue
all
men
know
that
Dauid
was
a
Traitor
,
and
therefore
he
pursued
him
,
to
bereaue
him
of
his
life
:
yet
when
he
met
with
him
,
he
had
no
power
so
much
as
to
rate
him
,
or
to
rebuke
him
;
but
on
the
contrarie
part
,
is
driuen
to
iustifie
him
:
O
my
sonne
Dauid
(
saith
he
)
thou
art
more
righteous
then
I.
And
this
we
may
obserue
in
our
owne
experience
,
that
oftentimes
men
,
contrary
to
their
mindes
,
doe
vtter
things
which
doe
exceedingly
grieue
them
,
and
bury
other
things
in
silence
,
the
speaking
whereof
might
haue
beene
very
behoouefull
vnto
them
:
whence
do
arise
these
and
the
like
speeches
,
How
was
I
ouerseene
in
that
which
I
said
?
What
an
aduantage
did
I
lose
at
such
a
time
?
which
doth
plainly
prooue
,
that
God
hath
the
disposing
of
mens
tongues
.
Secondly
,
God
hath
giuen
Lawes
for
the
tongue
,
Ephes.
4.
how
it
should
be
ruled
,
that
men
should
not
speake
blasphemously
,
nor
filthily
,
nor
bitterly
:
whence
it
may
be
concluded
,
that
it
is
Gods
subiect
;
for
Princes
make
statutes
for
none
but
for
their
owne
subiects
.
Thirdly
,
the
successe
and
euent
of
mens
speeches
is
according
to
Gods
pleasure
.
They
say
,
With
our
tongues
we
will
preuaile
;
yet
doe
they
not
preuaile
:
for
whereas
they
forespeake
others
destruction
,
the
wise
man
saith
,
A
fooles
mouth
is
his
owne
destruction
.
And
whereas
they
say
triumphingly
,
Prou.
18.7
.
Micah
.
4.11.12.13
.
Sion
shall
be
condemned
,
and
our
eye
shall
looke
vpon
Sion
,
they
know
not
the
Lords
counsell
,
to
wit
,
that
they
themselues
shall
be
gathered
as
sheaues
into
the
barne
,
to
be
threshed
&
beaten
in
pieces
by
Gods
people
.
Fourthly
,
God
will
plague
wicked
men
,
as
well
as
reward
godly
men
for
their
speeches
.
Mat.
12.36.37
.
By
thy
wordes
thou
shalt
be
iustified
,
(
saith
our
Sauiour
)
and
by
thy
wordes
thou
shalt
be
condemned
:
And
,
Wee
must
render
an
account
for
euery
idle
word
:
which
euidently
sheweth
,
that
God
hath
the
soueraigntie
of
mens
tongues
.
Now
seeing
that
the
Lorde
hath
the
gouernement
thereof
,
this
serueth
First
,
Vse
1
to
teach
vs
,
that
therfore
wee
should
craue
assistance
from
him
for
the
well
ordering
of
the
same
.
Euen
as
that
holy
Prophet
doth
,
where
he
saith
,
Set
a
watch
ô
Lord
before
my
mouth
,
Psal.
1.41.3
.
and
keepe
the
doore
of
my
lips
:
God
will
haue
the
ordering
of
them
by
his
prouidence
,
whether
we
will
or
not
:
but
by
his
grace
hee
will
not
guide
them
,
vnles
we
sue
vnto
him
in
that
behalfe
:
therefore
let
vs
beseech
him
so
to
sanctifie
&
purifie
our
harts
,
that
out
of
the
abundance
thereof
,
our
tongues
may
speake
vnto
his
praise
,
and
to
our
owne
,
and
others
edification
.
Secondly
,
Vse
2
that
we
should
not
be
afraid
of
performing
any
good
dutie
,
in
regard
of
mens
tongues
;
for
though
they
threaten
,
and
raile
,
and
slander
,
and
traduce
vs
,
yet
they
shall
not
hurt
vs
,
for
God
will
hide
vs
from
the
scourge
of
the
tongue
,
Iob.
5.21
.
Isa.
45.16.17
.
so
that
no
such
weapons
shall
preuaile
against
vs
:
for
the
Lord
made
the
tongue
,
and
the
men
themselues
that
speake
therewith
;
and
there
is
no
voice
,
nor
sound
that
proceedeth
out
of
the
mouth
,
but
the
Lord
hath
the
ordering
thereof
:
and
therefore
let
vs
sue
vnto
him
,
Act.
4.29
.
as
the
Apostles
did
,
saying
,
O
Lord
behold
their
threatnings
,
behold
their
reuilings
,
and
doe
thou
iudge
betwixt
vs
and
them
:
and
thou
which
hast
the
disposing
of
all
mens
tongues
,
preserue
thy
seruants
from
the
hurt
that
may
befall
vs
through
the
same
.
The
ende
of
the
fourth
Sermon
.
A
BRIEFE
TRACT
CONCERNING
ZEALE
,
wherein
the
properties
of
true
Zeale
are
decsribed
,
and
the
contrarie
discouered
.
GOdlie
zeale
is
a
vertue
very
requisite
and
necessary
for
all
Christans
:
not
so
rare
and
seldome
found
:
as
precious
and
vsefull
where
it
is
found
;
as
being
the
verie
life
and
soule
of
sound
Christianitie
,
and
one
of
the
principal
Fountains
&
Well-heads
,
whence
manie
other
vertues
of
the
spirit
doe
spring
and
issue
foorth
.
The
excellencie
of
this
grace
doeth
appeare
,
as
by
manie
other
arguments
,
so
by
this
,
that
the
Saintes
are
thereby
described
;
where
they
are
saide
to
bee
a
people
[
zealous
of
good
workes
:
]
this
is
the
ende
of
their
redemption
,
Titus
2.14
.
and
this
is
one
speciall
effect
and
marke
of
their
iustification
,
that
they
doe
not
onely
desist
from
their
for
mer
euill
workes
,
and
fall
to
the
practise
of
the
contrarie
good
workes
,
but
that
they
are
zealous
,
both
to
doe
them
,
and
in
the
doing
of
them
:
they
shake
off
the
sluggishnesse
of
the
flesh
,
and
striue
for
the
feruencie
of
the
spirit
,
Rom.
12.11
.
in
all
duties
that
they
owe
either
vnto
God
or
men
.
For
this
vertue
,
amongst
many
others
,
are
the
penitent
Corinthians
commended
:
2.
Cor.
7.11
.
Behold
this
,
that
yee
haue
beene
godly
sorrowfull
,
(
saith
Paul
)
what
zeale
it
hath
wrought
in
you
!
&c.
Till
such
time
as
the
Apostle
had
rebuked
them
by
an
Epistle
,
they
were
either
not
at
all
,
or
very
slightly
touched
with
the
sense
of
their
owne
sins
,
and
therefore
they
set
light
by
the
offences
of
others
,
insomuch
that
when
abominable
incest
(
such
as
had
not
beene
heard
of
amongst
the
Gentiles
)
was
committed
among
them
,
yet
they
tooke
it
not
to
heart
,
nor
at
all
mourned
for
it
,
1.
Cor.
5.1.2
.
nay
they
let
the
offender
goe
vncensured
,
who
should
haue
beene
(
as
afterwards
he
was
)
excommunicated
,
and
deliuered
vp
vnto
Sathan
,
for
the
healing
of
his
owne
soule
,
the
preuenting
of
the
like
sinnes
in
others
,
and
the
stopping
of
the
mouthes
of
wicked
blasphemers
,
who
would
be
readie
heereupon
to
speake
euill
of
the
holy
name
of
God
,
and
of
the
professours
and
profession
of
Christianltie
.
Thus
cold
and
carelesse
were
they
,
till
the
Apostle
had
sharply
reprooued
them
:
but
after
that
they
had
well
disgested
his
speeches
,
and
thorowly
considered
of
all
matters
,
they
fell
to
lament
for
their
owne
corruptions
,
and
for
the
transgressions
of
others
,
and
were
zealous
against
all
wickednesse
,
and
for
all
manner
of
goodnesse
in
themselues
and
others
.
This
was
the
effect
of
holy
griefe
in
them
,
and
this
will
be
found
in
all
that
attaine
to
that
repentance
which
is
vnto
life
:
in
which
regard
,
when
the
Lord
would
worke
a
cure
vpon
the
luke-warme
Laodicians
,
Reu.
3.19
.
he
biddeth
them
,
be
zealous
,
and
amend
.
That
was
their
sinne
,
that
they
were
key-cold
,
and
euen
frozen
in
the
dregges
of
securitie
,
exercising
themselues
in
sundrie
good
duties
(
for
that
must
needes
be
,
because
they
were
a
Church
)
but
neuer
regarding
with
what
loue
vnto
God
or
men
they
performed
the
same
:
therefore
the
Lord
vrging
them
to
reformation
,
willeth
them
[
to
be
zealous
,
and
amend
]
implying
,
that
these
two
euer
goe
hand
in
hand
,
to
wit
,
sound
repentance
,
and
godly
zeale
:
yet
so
,
that
as
euery
one
is
of
greater
growth
in
the
body
of
Christ
,
so
this
grace
is
of
greater
strength
in
him
:
as
is
euident
in
Dauid
,
who
speaketh
thus
of
himselfe
(
and
that
by
the
inspiration
of
Gods
holy
spirit
,
Psal.
119.139
.
and
therefore
cannot
but
speake
truely
)
My
zeale
hath
euen
consumed
me
,
because
mine
enemies
haue
forgotten
thy
word
.
Weaker
Christians
haue
some
good
motions
of
griefe
for
mens
offances
:
but
the
Prophet
was
exceedingly
wrought
vpon
by
his
zeale
,
so
that
it
did
euen
spend
him
,
and
consume
him
,
in
regard
of
the
fearefull
breach
of
Gods
commandements
,
which
he
obserued
in
his
very
enemies
.
And
the
like
we
sind
in
another
place
:
The
zeale
of
thine
house
hath
eaten
me
:
Psal.
69.9
.
and
the
rebukes
of
them
that
rebuked
thee
are
fallen
vpon
me
.
Thus
was
the
holy
man
of
God
touched
,
yea
tormented
with
the
things
whereby
Gods
glory
was
impaired
,
as
if
he
had
beene
laden
himselfe
with
reproaches
and
disgraces
.
But
most
admirable
was
the
zeale
of
Moses
and
Paul
,
Exod.
32.32
.
Rom.
9.3
.
who
for
that
feruent
desire
that
they
had
of
aduancing
Gods
glory
,
could
haue
beene
content
to
haue
had
their
names
put
out
of
the
booke
of
life
,
and
to
be
separated
from
the
Lord
,
so
that
his
great
name
might
be
magnified
in
sparing
and
sauing
their
brethren
the
Israclites
.
Now
because
our
hearts
may
easily
deceiue
vs
in
this
matter
of
zeale
,
either
by
perswading
vs
that
we
haue
it
,
when
we
are
farre
from
it
;
or
that
we
altogether
want
it
,
when
in
some
good
measure
we
haue
attained
vnto
it
:
therefore
will
it
not
be
amisse
to
set
downe
some
rules
,
whereby
we
may
trie
whether
our
zeale
be
ourrant
or
counterfeit
.
First
,
Rules
of
true
zeale
,
therefore
touching
the
matter
about
which
this
holy
zeale
is
to
be
exercised
,
it
must
be
good
:
according
to
the
saying
of
the
Apostle
:
It
is
good
alwaies
to
be
zealous
in
[
a
good
matter
:
]
The
matter
must
be
good
,
Gal.
4.18
.
and
it
was
before
shewed
,
that
Gods
people
must
be
zealous
of
[
good
workes
:
]
otherwise
,
if
the
matter
be
euill
,
the
more
earnest
any
is
,
the
more
sinfull
:
neither
is
such
earnestnesse
worthy
the
name
of
zeale
,
being
nothing
else
but
a
diuellish
and
fleshly
heate
,
or
rather
a
kinde
of
frenzie
and
madnesse
.
Such
was
the
zeale
of
Idolaters
that
would
mangle
and
cut
themselues
,
and
that
would
offer
their
children
in
the
fire
in
honour
vnto
their
gods
.
Such
was
the
zeale
of
the
Scribes
and
Pharises
,
1.
King
.
18.28
Ier.
7.31
.
who
would
compasse
sea
and
land
to
make
one
a
Proselite
:
that
is
,
one
of
their
owne
sect
.
With
this
violent
and
mad
zeale
was
Paul
carried
before
his
conuersion
(
as
he
himselfe
confesseth
in
plaine
tearmes
,
Acts.
26.11
.
and
Phil.
3.6
.
)
when
he
was
enraged
against
Christians
,
and
spared
no
paines
nor
cost
to
make
them
denie
and
blaspheme
the
name
of
Christ
.
Heere
then
is
to
be
condemned
the
zeale
of
ignorant
Papists
and
Brownists
,
and
such
like
,
who
are
very
hotte
indeed
(
for
he
must
needes
runne
whom
the
diuell
driues
)
but
in
euill
causes
,
as
might
easily
be
prooued
,
and
may
hence
,
if
by
no
other
arguments
,
be
probably
concluded
,
in
that
they
vse
the
diuels
owne
weapons
(
to
wit
,
lying
,
slandering
,
railing
,
cursed
speaking
,
and
the
like
)
in
the
pursute
of
the
same
.
But
much
more
damnable
and
vile
is
their
zeale
to
be
esteemed
,
who
against
their
knowledge
and
consciences
,
doe
violently
and
maliciously
oppose
themselues
against
the
Gospell
,
and
the
professors
thereof
,
and
stand
for
falshood
and
wickednesse
,
and
the
practisers
thereof
:
as
did
those
wretched
Pharises
that
set
themselues
against
our
Sauiour
,
and
committed
the
sin
against
the
holy
Ghost
.
We
must
know
the
thing
to
be
good
for
which
we
are
zealous
.
A
second
rule
is
,
that
as
the
matter
in
which
we
are
zealous
,
must
be
good
in
it selfe
,
so
it
must
be
knowne
vnto
vs
to
be
of
that
qualitie
.
True
zeale
must
begin
where
the
word
begins
,
and
ende
where
it
ends
:
Rom.
14.23
.
for
otherwise
it
cannot
bee
of
faith
,
which
is
euer
grounded
on
theword
;
and
whatsoeuer
is
not
of
faith
is
sinne
.
We
must
not
therefore
content
our selues
with
an
honest
meaning
,
and
hope
that
wee
haue
a
good
zeale
towards
God
,
when
we
haue
no
warrant
for
our
hope
:
but
must
so
acquaint
our selues
with
the
Scriptures
of
God
,
Rom.
10.2
.
that
our
zeale
may
be
according
to
knowledge
.
Which
rule
discouereth
the
corruptnes
of
their
zeale
,
whether
close
hypocrites
,
or
weake
Christians
,
who
are
led
on
meerely
by
the
examples
of
good
men
,
whome
they
affect
,
much
to
like
of
,
and
earnestly
to
stand
for
such
things
,
as
they
perceiue
them
in
their
practise
to
obserue
,
and
to
make
conscience
of
:
and
if
there
be
but
a
word
spoken
against
any
of
the
things
that
they
haue
taken
a
liking
of
,
they
are
maruellously
stirred
with
indignation
thereat
,
and
grow
passionate
and
vehement
against
the
parties
,
though
they
haue
neuer
so
good
a
meaning
in
that
which
they
speake
:
Yet
let
them
bee
vrged
to
prooue
out
of
the
word
the
necessitie
of
those
duties
which
they
so
earnestly
presse
,
they
can
say
little
or
nothing
to
the
purpose
for
them
;
and
so
grow
manie
times
either
to
dislike
and
forsake
all
if
they
bee
hypocrites
,
or
at
least
to
bee
discouraged
,
and
to
bee
at
a
stand
,
if
they
be
weaklings
in
Christ
Iesus
.
And
whence
proceed
these
inconueniences
but
from
this
,
that
they
are
zealous
for
things
that
in
themselues
,
and
vnto
others
are
good
and
holie
,
but
not
thoroughly
discerned
of
them
to
bee
of
that
nature
:
the
consideration
whereof
,
should
make
vs
to
sit
sure
in
matters
of
godlinesse
,
not
building
vpon
the
example
of
good
men
,
but
vpon
the
truth
of
the
good
word
of
God
,
and
then
our
foundation
shall
neuer
faile
vs
.
A
third
propertie
of
true
zeale
is
,
that
it
beginneth
in
our selues
,
and
after
proceedeth
vnto
others
:
Zeale
must
begin
at
home
.
for
neuer
can
that
man
be
truely
zealous
to
others
,
which
neuer
knew
to
be
zealous
to
himselfe
.
Those
are
the
most
skilfull
Physitions
and
best
able
to
deale
with
others
,
that
haue
first
wrought
a
cure
vpon
their
owne
soules
.
Therefore
our
Sauiours
aduice
is
,
Luke
.
6.42
.
Cast
out
the
beame
out
of
thine
owne
eye
first
,
and
then
shalt
thou
see
perfectly
to
pull
out
the
meate
that
is
in
thy
brothers
eye
.
We
must
then
first
of
all
iudge
our selues
,
and
cast
the
first
stone
at
our selues
,
that
so
finding
how
vgly
and
noisome
a
thing
sinne
is
,
and
that
by
experience
in
our selues
,
we
may
be
at
defiance
with
it
,
wheresoeuer
we
finde
it
,
and
neither
fiatter
others
in
their
euill
courses
,
nor
yet
too
rigorously
and
vnmercifully
rebuke
them
for
the
same
.
Those
that
haue
beene
pinched
with
sicknesse
and
are
recouered
,
can
by
the
smart
which
they
haue
felt
,
pittie
others
in
the
like
case
:
euen
so
they
which
haue
beene
stung
with
sinne
themselues
,
can
more
easily
be
moued
to
shew
compassion
towards
poore
sinners
like
themselues
,
because
by
the
feeling
of
misery
,
men
learne
the
practise
of
mercy
,
Heb.
2.17.18
.
in
that
Christ
suffered
and
was
tempted
,
he
is
able
to
pittie
and
to
succour
those
that
are
tempted
.
Against
this
rule
doe
all
hypocrites
offend
,
who
will
wade
very
deepely
into
other
mens
soules
,
and
very
bloodily
gore
other
mens
consciences
,
who
yet
neuer
once
purged
their
owne
vncleane
sincks
at
home
,
nor
drew
one
drop
of
blood
out
of
their
owne
corrupt
hearts
.
Such
were
the
Pharises
,
who
pleased
themselues
much
in
iudging
and
censuring
our
Sauiour
and
his
Disciples
;
Luk.
16.15
.
&
18.9
.
but
were
so
farre
from
condemning
themselues
as
faultie
in
any
thing
,
that
they
instified
themselues
before
God
and
men
.
Such
also
are
the
Brownists
,
which
are
readie
to
burst
their
bowels
with
crying
out
against
disorders
abroad
,
and
yet
neuer
reforme
their
owne
soules
at
home
:
for
if
they
did
,
they
would
also
reforme
their
liues
and
their
families
.
But
what
kind
of
zeale
these
mens
is
,
wofull
and
late
experience
still
crieth
in
our
eares
:
for
manie
of
them
being
so
zealous
to
others
,
but
onely
through
some
secret
loue
of
the
world
,
when
they
had
that
which
they
sought
for
,
made
knowne
their
hollow
&
their
rotten
zeale
,
in
that
without
griefe
of
conscience
,
they
could
suddenly
rush
into
a
profound
worldlinesse
:
and
without
all
godly
sorrow
,
could
(
after
they
had
satisfied
their
greedie
and
fleshly
zeale
)
not
onely
more
hardlie
seare
vp
their
owne
consciences
,
but
also
be
so
changed
,
that
they
could
sowe
vp
their
lippes
,
and
spare
their
words
from
speaking
in
like
manner
againe
to
others
,
and
so
are
neither
zealous
to
themselues
nor
others
.
Heere
also
are
all
such
to
be
censured
as
faultie
,
that
can
prie
and
make
a
priuie
search
into
the
wants
of
others
,
accounting
the
same
wants
no
wants
in
themselues
.
The
father
saith
,
this
my
childe
doth
amisse
:
and
the
childe
,
in
this
my
father
faileth
:
the
husband
knoweth
,
what
the
wife
should
doe
;
and
the
wife
,
what
the
husband
should
doe
,
&c:
euery
one
in
the
meane
time
neglecting
their
owne
duties
;
whereas
indeed
euery
ones
principall
care
should
bee
,
to
know
and
doe
his
owne
dutie
,
and
to
be
grieued
where
he
commeth
short
of
the
same
.
And
thus
much
for
the
third
rule
,
that
true
zeale
must
beginne
in
our selues
.
Now
further
we
are
to
vnderstand
,
that
there
must
be
an
order
kept
in
being
thus
zealous
:
namely
,
Wee
must
make
greatest
account
of
the
weightiest
matters
.
Matth.
23.23
.
that
first
and
especiallie
wee
make
conscience
of
the
principall
matters
of
the
word
,
and
after
of
the
lesser
,
as
our
Sauiour
telleth
the
Scribes
and
Pharises
:
These
things
ought
yee
to
haue
done
,
(
that
is
,
the
weightier
matters
of
the
Law
)
and
not
to
haue
left
the
other
vndone
:
viz.
matters
of
smaller
importance
.
Which
sheweth
,
that
their
zeale
is
verie
corrupt
and
faulty
,
who
as
our
Sauior
saith
,
straine
out
a
Gnat
,
&
swallow
a
Camell
;
who
are
very
hot
about
matters
of
ceremonie
,
but
altogether
cold
in
matters
of
substance
:
as
also
theirs
that
(
on
the
other
side
)
will
crie
out
against
them
that
rob
by
the
high-wayes
side
,
&
yet
they
themselues
make
no
conscience
of
pilfring
,
&
cosoning
,
and
secret
defrauding
of
their
neighbours
:
as
if
small
sinnes
were
not
to
be
left
as
well
as
great
.
Another
rule
of
true
zeale
is
,
that
wee
looke
as
carefully
to
our
hearts
before
God
,
We
must
look
to
the
inside
,
as
well
as
to
the
out-side
.
Ier.
4.14
.
Iam.
4.8
.
as
to
our
carriage
before
men
:
for
so
the
Lord
commandeth
,
Cleanse
thy
heart
,
ô
Ierusalem
,
&c:
how
long
shall
thy
euill
thoughts
remaine
within
thee
?
And
againe
,
Purge
your
hands
,
yee
sinners
,
and
[
your
hearts
]
yee
hypocrites
.
Which
serueth
to
ouerthrow
the
hypocrisie
of
such
Pharises
,
as
make
cleane
the
vtter
side
of
the
cuppe
and
platter
,
Matth.
23.
but
within
are
full
of
bribery
and
excesse
,
of
pride
,
disdaine
,
selfe-loue
,
and
hatred
.
Now
that
wee
may
the
better
trie
our selues
by
this
rule
,
two
things
are
to
be
obserued
,
1.
That
wee
feare
to
commit
any
sinne
secretly
,
and
when
wee
are
alone
,
as
well
as
when
wee
are
in
the
presence
of
men
.
Iob.
31.
Gen.
39.
So
did
Iob
,
and
so
did
Ioseph
:
and
this
mooued
them
so
to
doe
,
euen
that
the
Lord
did
behold
them
,
and
could
punish
them
for
secret
,
as
well
as
for
open
offences
.
Which
condemneth
them
of
grosse
dissimulation
,
that
are
loth
to
be
accounted
ill
,
and
yet
make
no
conscience
to
be
ill
.
What
is
this
,
but
to
be
painted
sepulchers
,
that
are
faire
to
looke
vpon
,
but
within
full
of
rotten
bones
?
Matth.
23.
Wee
may
deceiue
men
,
but
God
is
not
deceined
:
and
therefore
let
vs
beware
of
this
hypocrisie
:
and
so
much
the
rather
,
because
the
Lorde
hath
fearefully
discouered
and
plagued
them
,
that
in
outward
shew
haue
borne
a
great
conuntenance
of
religion
,
and
yet
haue
liued
in
secret
filthinesse
,
and
other
vile
sinnes
,
which
in
time
haue
come
to
light
to
their
shame
and
ruine
.
The
second
thing
to
be
obserued
,
is
,
that
wee
haue
an
eye
to
the
priuie
corruptions
that
lurke
in
our
hearts
,
and
maintaine
continuall
warre
against
them
,
as
Paul
did
,
Rom.
7.
and
this
we
should
the
rather
doe
,
because
it
is
a
fearefull
,
and
yet
an
vsuall
iudgement
of
God
,
and
that
vpon
many
professors
,
that
making
no
conscience
of
entertaining
wretched
lusts
and
vile
affections
secretly
,
they
haue
broken
foorth
to
the
committing
of
the
grosse
actions
,
and
so
haue
shamed
themselues
publikely
.
And
this
is
a
iust
stroke
vpon
those
that
would
rather
seeme
to
be
,
then
in
truth
desire
to
be
godly
,
that
making
no
conscience
of
their
thoughts
and
inward
desires
,
they
should
in
time
be
so
giuen
vp
,
as
to
make
no
conscience
of
their
words
or
deeds
.
The
sixth
rule
is
,
that
wee
be
more
strict
vnto
our selues
then
vnto
others
,
Wee
must
be
more
strict
to
our selues
then
to
others
.
and
more
seuere
against
our selues
,
then
against
others
,
giuing
more
libertie
vnto
them
,
then
wee
will
take
vnto
our selues
.
And
first
concerning
seueritie
vnto
our selues
,
such
ought
to
bee
our
acquaintance
with
our
inward
and
outward
corruptions
,
and
so
grieuous
ought
they
to
be
in
our
eyes
,
that
our
heate
being
spent
vpon
our selues
,
wee
may
thinke
the
sinnes
of
others
more
tollerable
,
and
so
learne
by
the
sight
and
sense
of
our
owne
sores
,
Titus
.
3.1
.
to
deale
more
mildely
and
meekely
with
others
,
whose
corruptions
(
either
for
greatnes
or
multitude
)
we
cannot
so
thorowly
see
as
wee
may
our
owne
.
Secondly
,
as
we
must
deale
most
sharpely
against
our selues
,
so
must
we
be
ready
to
giue
more
outward
libertie
vnto
others
then
to
our selues
.
And
for
this
we
haue
the
example
of
Abraham
,
who
was
so
strict
to
himselfe
,
that
he
would
not
take
of
the
King
of
Sodome
so
much
as
a
threed
or
latchet
,
and
yet
he
would
not
denie
Aner
,
Gen.
14.23.24
Escol
,
.
and
Mamre
,
their
liberty
.
So
Iob
,
as
he
would
not
permit
to
himselfe
,
so
neither
would
he
deny
to
his
permit
to
himselfe
,
so
neither
would
he
deny
to
his
children
their
liberty
of
feasting
.
But
especially
the
example
of
Paul
is
notable
for
the
confirmation
of
this
point
:
for
seeing
that
in
some
places
he
could
not
so
conueniently
liue
of
other
mens
charges
,
1.
Cor.
4.12
.
1.
Thess.
2.9
.
as
at
Corinth
and
Thessalonica
,
he
would
labour
with
his
owne
hands
,
rather
then
be
chargeable
to
any
of
them
:
yet
he
would
not
that
all
men
should
be
tied
by
his
example
to
doe
the
like
:
1.
Cor.
9.
1.
Tim.
5.18
.
and
therefore
he
laboureth
much
in
his
Epistles
about
this
,
that
Ministers
ought
to
be
prouided
for
:
so
strict
was
he
to
himselfe
;
such
liberty
left
he
vnto
others
.
Whence
we
may
easily
perceiue
,
that
it
is
rather
a
Pharisaicall
pride
,
then
any
Christian
zeale
,
to
be
too
tetricall
and
rough
in
vrging
men
so
farre
,
that
whosoeuer
in
euery
point
is
not
so
strict
and
precise
as
our selues
,
we
cast
them
off
as
dogges
and
prophane
persons
,
and
such
as
are
vnworthy
of
any
account
or
countenance
.
The
next
propertie
of
true
zeale
,
is
,
not
to
be
blinded
with
naturall
affection
,
Zeale
condemneth
sin
in
friends
as
wel
as
in
foes
.
Mat.
16.23
.
Gal.
3.1
.
1.
Cor.
but
to
discerne
and
condemne
sinne
,
euen
in
those
that
are
neerest
and
dearest
vnto
vs
.
That
was
it
that
made
Christ
so
sharply
to
rebuke
Peter
;
and
Paul
to
deale
so
roundly
with
the
Galathians
and
Corinthians
.
Many
offend
against
this
rule
,
who
will
neuer
reprooue
sinne
in
their
friends
,
till
God
reuenge
it
from
heauen
;
wherein
they
are
farre
from
true
friendship
:
for
whereas
they
might
by
admonishing
them
of
their
faults
in
time
,
preuent
the
iudgements
of
God
,
they
do
,
through
a
false
loue
,
pull
the
wrath
of
God
vpon
them
whom
they
loue
most
dearely
.
Hee
loueth
most
naturally
,
that
hath
learned
to
loue
spiritually
:
and
hee
loueth
most
sincerely
,
that
cannot
abide
sinne
in
the
partie
beloued
,
without
some
wholesome
admonition
.
But
doe
not
manie
now
adayes
seeme
zealouslie
to
mislike
sinne
in
strangers
,
who
can
winke
at
the
same
fault
in
their
kindred
,
in
their
wiues
,
in
their
children
,
in
their
parents
?
as
if
the
diuersitie
of
persons
could
change
the
nature
of
the
sinne
.
This
blind
zeale
God
hath
punished
,
and
doth
punish
his
children
.
Isaac
did
carnally
loue
his
sonne
Esau
for
meat
,
&
for
a
peece
of
venison
.
Gen.
15.28
.
Dauid
was
too
much
affected
to
Absalon
and
to
Adoniah
for
their
comely
personage
,
so
as
his
zeale
was
hindered
in
discerning
sinne
aright
in
them
.
Now
Iacob
was
not
so
deare
to
Isaac
,
and
Salomon
was
more
hardly
set
to
schoole
,
and
made
to
take
paines
:
but
behold
,
God
louing
Iacob
,
and
refusing
Esau
,
(
howsoeuer
Isaac
loued
Esau
better
then
Iacob
)
made
Esau
more
troublesome
,
and
Iacob
more
comfortable
vnto
him
.
Absalon
and
Adoniah
,
brought
vp
like
Cocknies
,
became
corasiues
to
Dauids
heart
:
Salomon
more
restrained
and
better
instructed
,
was
his
ioy
,
his
crowne
,
his
successor
in
his
kingdome
.
This
disease
is
so
hereditary
to
many
parents
,
louing
their
children
in
the
flesh
,
rather
then
in
the
spirit
,
that
the
holy
Ghost
is
faine
to
cal
vpon
them
more
vehemently
,
to
teach
,
to
instruct
,
and
to
correct
,
as
knowing
how
easily
nature
would
coole
zeale
in
this
kinde
of
dutie
.
Indeed
many
will
set
by
their
wiues
,
children
,
and
kinsfolkes
,
if
they
be
thriftie
,
like
to
become
good
husbands
,
wittie
and
politicke
,
or
if
they
be
such
as
for
their
gifts
can
bring
some
reuenue
to
their
stocke
,
or
affoord
some
profit
vnto
them
;
how
deepe
sinners
soeuer
they
be
against
God
,
that
maketh
no
matter
,
it
little
grieueth
them
:
whereby
they
bewray
their
great
corruption
,
that
they
are
neither
zealous
in
truth
of
Gods
glory
,
nor
louers
aright
of
their
children
,
because
they
can
be
sharpe
enough
in
reprehension
if
they
faile
but
a
little
in
thriftinesse
,
and
yet
are
too
too
cold
in
admonition
,
if
they
faile
neuer
so
much
in
godlinesse
.
Well
,
let
these
fleshly
zealous
men
lay
to
their
heart
the
blinde
affection
of
Heli
,
1.
Sam.
2.
&
3.
&
4.
who
being
the
deare
childe
of
God
,
was
seuerely
punished
of
the
Lord
,
for
that
he
was
not
zealously
affected
to
punish
the
grosse
and
foule
offences
of
his
children
:
but
blessed
are
they
that
can
forget
their
owne
cause
,
and
euen
with
ieopardie
of
nature
can
defend
the
quarrel
of
God
,
labouring
hencefoorth
to
know
no
man
after
the
flesh
,
nor
suffering
any
outward
league
so
to
bleare
and
dazle
their
eyes
,
as
that
they
should
not
espie
sinne
in
their
dearest
friends
to
reforme
it
,
or
that
they
should
not
discerne
vertue
in
the
greatest
aliens
to
reuerence
it
.
Now
whereas
many
haue
great
courage
to
rebuke
such
as
either
cannot
gainsay
them
,
Zeale
opposeth
it selfe
against
the
sins
of
the
mighty
.
or
gainsaying
them
,
cannot
preuaile
against
them
,
heere
commeth
another
property
of
zeale
to
be
spoken
of
,
and
that
is
,
that
it
feareth
not
the
face
of
the
mightie
,
neither
is
it
dismaied
at
the
lookes
of
the
proud
and
loftie
.
Such
was
the
courage
of
Iob
,
who
besides
that
he
made
the
young
men
ashamed
of
their
liberty
,
&
afraide
of
his
grauity
,
made
euen
the
Princes
also
to
stay
their
talke
,
Iob.
29.8.9
.
and
to
lay
their
hands
on
their
mouthes
.
And
yet
heere
we
must
beware
of
their
hasty
zeale
,
who
will
not
sticke
to
charge
the
children
of
God
to
be
without
zeale
,
if
presently
and
abruptly
they
rush
not
into
an
open
reprehension
of
men
that
are
mightie
in
authoritie
,
as
though
no
regard
of
time
,
place
,
or
persons
were
to
be
had
:
which
opinion
many
by
weakenesse
of
iudgement
defending
,
find
neither
fruit
in
others
,
nor
comfort
in
their
owne
consciences
,
when
they
doe
admonish
in
that
presumptuous
maner
:
for
that
hunting
after
feruentnesse
without
the
spirit
of
meeknesse
,
and
casting
off
all
consideration
of
a
godly
opportunitie
,
they
rather
exasperate
then
humble
the
parties
admonished
:
and
they
themselues
rather
depart
with
confusion
and
shame
,
for
such
posting
on
without
warrant
of
wisedome
,
then
with
comfort
of
heart
for
any
duty
done
.
Neither
am
I
heere
ignorant
how
great
danger
of
trouble
of
minde
commeth
to
many
,
in
that
they
,
being
so
curious
obseruers
and
waiters
of
opportunity
,
doe
for
some
ease
of
the
flesh
,
vnder
the
cloake
of
this
wisedome
,
altogether
leaue
off
that
godly
dutie
.
Wherefore
,
as
we
affirme
that
wisedome
and
loue
mixed
together
do
deeply
enter
into
the
most
prefract
&
prodigious
spirits
;
so
we
mislike
their
fearefull
delay
of
duty
,
who
hauing
a
meane
occasion
offered
them
from
the
Lord
,
doe
not
zealously
and
earnestly
rebuke
sinne
,
though
in
some
higher
personages
.
Out
of
this
may
issue
another
frutit
of
holy
zeale
,
namely
when
we
are
zealous
in
their
behalfe
who
can
neuer
recompence
vs
againe
,
and
that
in
defending
their
right
against
oppressors
that
are
craftier
&
mightier
then
they
.
Thus
Iob
deliuered
the
poore
that
cried
,
Iob.
29.12
.
the
fatherlesse
and
him
that
had
none
to
helpe
him
.
He
was
the
eyes
to
the
blinde
,
and
feet
to
the
lame
,
at
whose
hands
no
reward
was
to
be
looked
for
.
Another
most
excellent
and
glorious
propertie
of
pure
zeale
is
,
Compassion
to
be
ioyned
with
zeale
.
to
be
humbled
in
our selues
for
those
sins
which
we
espie
and
censure
in
others
,
and
so
to
nourish
an
holy
compassion
towards
them
.
Heere
is
an
excellent
and
infallible
difference
betweene
godly
zeale
and
fleshly
heat
,
viz.
when
our
anger
for
our
brothers
falling
doth
not
feed
it self
vpon
the
party
,
because
of
our
wrath
,
but
vpon
his
sinne
,
because
of
our
zeale
;
we
still
retaining
a
tender
affection
towards
the
person
of
the
offender
.
When
our
Sauiour
Christ
went
about
to
heale
the
man
that
had
the
withered
hand
,
the
Pharises
that
stood
by
murmured
,
because
hee
would
heale
on
the
Sabbath
day
:
herevpon
it
is
said
,
that
he
looked
about
him
angerlie
,
&
yet
it
is
added
,
that
he
sorrowed
for
the
hardnes
of
their
harts
.
Marke
here
in
this
notable
example
,
Mark
.
3.5
.
how
anger
and
sorrow
meete
together
:
Anger
,
that
men
should
haue
so
little
knowledge
of
God
,
and
loue
of
ther
brother
:
Matth.
23.37
.
Luk.
19.41.42
.
sorrow
,
that
through
ignorance
they
were
so
foulie
ouerseene
.
So
likewise
in
zeale
of
his
father
,
Christ
looked
on
Ierusalem
,
with
an
hatred
to
their
sinne
,
and
yet
with
pittie
of
their
miserie
which
was
at
hand
,
which
appeareth
in
that
he
wept
ouer
it
.
Marke
this
in
all
the
Prophets
from
time
to
time
,
as
in
Isay
,
Ieremie
,
Ezekicl
,
Daniel
,
&c:
whether
they
did
not
vtter
their
message
in
heauinesse
of
spirit
:
and
when
they
most
threatned
the
people
for
their
sinnes
,
obserue
if
they
were
not
most
grieued
and
feared
,
least
they
should
be
executed
vpon
them
.
This
is
a
blessed
temperature
,
thus
to
mingle
griefe
with
zeale
:
but
that
is
an
ouer-reaching
zeale
,
that
feedeth
more
on
the
person
then
on
the
sinne
.
Wherefore
wee
must
craue
this
speciall
grace
at
the
hand
of
God
by
prayer
,
to
be
gouerned
by
a
right
zeale
,
and
that
we
may
trulie
discerne
the
difference
betweene
fretting
anger
,
and
pining
zeale
.
Which
if
all
sorts
of
men
would
labour
for
,
receiuing
this
rule
in
iudgement
,
and
obseruing
it
in
practise
,
it
would
breede
a
great
deale
more
conscience
in
ministers
,
magistrates
,
and
masters
,
when
they
are
to
admonish
their
inferiours
.
Alas
wee
see
manie
,
who
can
mangle
and
martyr
a
man
for
some
offence
,
who
neuer
learned
for
conscience
sake
to
mourne
for
those
infirmities
,
which
so
bitterly
they
inueigh
against
in
others
.
The
Apostle
Paul
was
of
another
temper
:
2.
Cor.
12.21
.
1.
Cor.
4.
I
feare
(
saith
he
)
to
the
Corinthians
,
lest
when
I
come
,
my
God
abase
mee
among
you
,
and
I
shall
bewaile
many
of
them
,
which
haue
sinned
already
,
&c:
he
knew
nothing
by
himselfe
,
(
as
hee
telleth
them
in
another
place
)
yet
could
he
not
but
lament
and
be
humbled
for
their
offences
,
who
were
a
part
of
his
Apostolike
charge
.
So
Samuel
,
in
the
zeale
of
Gods
glorie
,
spares
not
flatly
to
tell
Saul
of
his
sinne
,
notwithstanding
his
great
authoritie
:
1.
Sam.
15.35
.
and
yet
in
loue
and
compassion
to
his
person
,
hee
was
alwayes
bent
to
lament
Sauls
case
,
and
earnestly
to
pray
for
him
,
till
the
Lord
forbad
him
to
doe
so
anie
longer
.
1.
Sam.
16.1
.
If
wee
could
keepe
this
golden
mixture
,
wee
should
stop
the
mouthes
of
the
aduersaries
,
who
accuse
vs
to
be
full
of
rancour
and
malice
,
if
wee
be
angrie
as
enemies
to
their
sinne
,
but
grieued
in
that
for
sinne
they
are
become
enemies
to
God
.
Further
,
wee
must
know
,
that
true
zeale
maketh
vs
as
willing
to
be
admonished
,
as
carefull
to
admonish
:
True
zeale
maketh
men
desirous
of
admonition
.
and
that
not
only
of
our
superiours
,
which
is
an
easie
thing
,
because
there
wee
must
of
necessitie
yeeld
:
but
also
of
our
inferiours
,
whom
we
may
seeme
to
contemne
.
All
men
will
graunt
,
that
a
childe
ought
willingly
to
be
admonished
of
his
father
,
or
a
seruant
of
his
maister
:
but
fewe
will
in
practise
giue
this
,
that
a
father
should
listen
to
the
aduertisement
of
his
sonne
,
or
that
a
maister
should
receiue
an
admonition
of
his
seruant
.
Howbeit
Iob
saith
,
hee
durst
not
contemne
the
iudgement
of
his
seruant
or
of
his
maide
,
Iob.
30.13
.
when
they
did
contend
with
him
,
because
in
a
dutie
of
pietie
,
he
looked
to
them
,
not
as
seruants
,
but
as
brethren
;
he
looked
not
to
the
speaker
onely
,
which
in
respect
of
his
calling
was
his
inferiour
,
but
vnto
the
things
spoken
in
the
ordinance
of
God
,
vnto
whom
Iob
himselfe
was
an
inferiour
,
and
before
whom
he
knew
there
was
no
respect
of
persons
.
Howbeit
to
correct
the
preposterous
boldnesse
of
some
,
wee
adde
thus
much
,
that
inferiours
must
rather
aduise
than
admonish
:
aduertise
rather
then
reprehend
their
superiours
,
that
so
still
they
may
offer
their
pure
zeale
of
the
glorie
of
God
in
vnfained
humilitie
,
lest
through
their
corrupt
zeale
,
they
do
not
only
not
profit
their
superiours
,
but
most
iustly
exasperate
them
against
them
.
Another
rule
is
,
that
in
pure
zeale
wee
be
patient
in
our
owne
causes
,
&
deuoure
many
priuate
iniuries
;
Wee
must
be
most
feruent
in
Gods
causes
but
hote
and
feruent
in
Gods
causes
.
Manie
can
be
as
hote
as
fire
in
their
owne
priuate
matters
,
who
are
as
colde
as
ice
in
things
that
concerne
Gods
honor
and
glorie
.
But
it
was
otherwise
with
Moses
:
When
anie
priuate
wrong
was
offered
vnto
him
by
the
Israelites
,
he
was
meeke
as
a
lambe
,
and
would
with
wisedome
speake
mildly
vnto
them
to
pacifie
them
,
and
pray
earnestly
vnto
God
to
pardon
them
:
but
when
they
fell
to
Idolatrie
,
and
worshipped
the
golden
calfe
,
(
a
matter
which
neerely
concerned
the
glory
of
God
)
his
wrath
waxed
hot
,
Exod.
32.19.20
.
and
he
cast
the
tables
out
of
his
hands
,
and
brake
them
in
peeces
,
and
burnt
the
calfe
in
the
fire
,
and
ground
it
to
powder
,
and
made
them
drinke
of
it
,
being
strewed
vpon
the
water
;
and
after
caused
a
great
number
of
the
principall
doers
in
this
wickednesse
to
be
slaine
by
the
sword
.
This
also
is
the
commendation
of
the
Church
of
Ephesus
,
that
they
had
much
patience
,
and
yet
could
not
forbeare
those
which
were
euill
,
Reuel.
2.2
.
but
examined
them
which
said
they
were
Apostles
,
and
found
them
liars
.
This
rule
well
obserued
,
would
sow
vp
the
lips
of
the
aduersaries
,
who
though
for
a
time
they
thinke
vs
to
be
cholloricke
,
and
men
out
of
our
wits
,
madly
reuenging
our
priuate
affections
,
yet
one
day
they
should
confesse
,
that
we
sought
not
our
owne
commoditie
,
but
Gods
most
precious
glory
.
And
to
stretch
this
examination
of
our
hearts
one
degree
further
,
let
vs
beware
of
that
corruption
,
which
,
springing
from
selfe-loue
,
will
giue
vs
leaue
to
reioyce
in
good
things
,
so
long
as
they
be
in
our selues
,
but
repineth
at
the
sight
of
them
in
others
:
which
will
permit
vs
to
be
grieued
at
euill
things
in
our selues
,
and
yet
make
vs
to
reioyce
to
see
the
same
in
others
.
True
zeale
(
hauing
Gods
glory
for
the
obiect
thereof
)
loueth
good
wheresoeuer
,
and
in
whomsoeuer
it
is
:
true
zeale
hateth
sinne
wheresoeuer
and
in
whomsoeuer
.
True
zeale
loueth
friends
as
they
be
Gods
friends
:
true
zeale
hateth
aduersaries
,
so
farre
as
they
be
Gods
aduersaries
:
true
zeale
loueth
a
good
thing
in
the
most
professed
enemie
:
true
zeale
hateth
sinne
in
the
most
assured
friend
.
If
wee
be
perswaded
that
our
enemies
bee
Gods
children
,
howsoeuer
wee
disagree
in
some
particulars
,
yet
wee
must
swallow
vp
manie
priuate
iniuries
,
and
more
reioice
in
them
as
they
be
Gods
seruants
,
then
be
grieued
at
them
,
as
they
haue
iniuried
vs
.
Indeed
true
Zeale
is
most
grieued
at
the
sinnes
of
the
godly
,
because
so
much
are
their
sinnes
more
grieuous
then
the
sinnes
of
others
,
by
how
much
they
came
neerer
to
the
image
of
God
then
others
.
The
last
rule
is
,
that
wee
keepe
a
tenour
of
zeale
in
both
estates
,
to
wit
,
of
prosperitie
and
aduersitie
.
Zeale
must
be
constant
in
all
estates
.
Wee
must
especiallie
looke
to
that
whereunto
wee
are
most
readie
,
that
is
,
whether
wee
be
more
zealous
in
prosperitie
,
and
fall
away
in
aduersitie
;
or
whether
we
be
more
feruent
in
affliction
,
and
ouer-whelmed
in
abundance
:
whether
by
the
one
we
are
not
puffed
vp
with
securitie
and
secret
pride
,
and
whether
by
the
other
we
be
not
too
farre
abased
and
discouraged
;
or
,
which
is
worst
of
all
,
quite
driuen
out
of
the
way
:
for
many
in
time
of
peace
are
religious
,
who
seeing
persecution
to
follow
the
Gospell
,
Luke
.
8.13
.
begin
(
like
those
that
are
compared
to
stonie
ground
)
top
step
backe
,
and
at
last
vtterly
to
renounce
their
former
profession
.
Others
so
long
as
they
may
haue
credit
by
embracing
the
Gospell
,
will
seeme
to
goe
farre
;
but
when
discredit
comes
,
they
forsake
all
:
contrarie
to
the
practise
of
Dauid
,
who
saith
,
Psal.
119.61
.
Verse
.
161.
The
bandes
of
the
wicked
haue
robbed
mee
,
yet
haue
I
not
forgotten
thy
Law
.
And
againe
,
Princes
did
persecute
mee
without
cause
,
Verse
141.
but
mine
heart
stood
in
awe
of
thy
Word
.
And
for
disgrace
hee
saith
,
I
am
small
and
despised
,
Verse
.
141.
yet
doe
I
not
forget
thy
Word
.
Others
on
the
contrary
part
,
so
long
as
God
exerciseth
them
with
any
crosse
,
are
zealous
professours
,
who
beeing
set
aloft
,
and
comming
once
vnto
promotion
,
begin
to
grow
secure
and
careflesse
of
all
duties
towards
God
or
men
,
as
is
to
be
seene
in
the
Israelites
from
time
to
time
.
We
see
manie
in
time
of
their
miserie
to
bee
much
humbled
;
Psal.
68.34
.
&c.
Iudger
.
and
whiles
they
want
liuings
and
preferments
,
we
see
both
Preachers
and
people
in
outward
appearance
very
godlie
,
who
hauing
obtained
that
which
they
sought
for
,
haue
their
zeale
vtterly
choked
.
Doe
not
many
pray
for
the
continuance
of
the
peace
of
the
Gospell
,
that
they
themselues
might
continue
in
peace
and
prosperitie
?
Doe
not
manie
mourne
in
the
aduersitie
of
the
Gospell
,
because
they
are
grieued
for
their
owne
aduersitie
!
Oh
great
corruption
of
our
hearts
!
Oh
bottomles
pit
of
hypocrisie
!
If
wee
were
ashamed
that
wee
are
no
more
grounded
on
the
word
,
and
that
wee
can
bee
no
more
holie
and
vpright
in
our
hearts
,
surely
the
Lord
will
so
gouerne
vs
,
that
he
would
not
suffer
either
prosperitie
to
quench
our
zeale
,
or
aduersitie
to
discourage
our
hearts
.
This
is
then
our
triall
herein
,
if
when
we
are
in
greatest
prosperitie
,
we
can
mourne
with
them
that
mourne
in
the
Lorde
;
and
when
wee
are
in
greatest
aduersitie
,
wee
can
reioyce
with
them
that
reioyce
in
Christ
.
This
is
a
sure
token
wee
loue
not
the
Gospell
,
nor
fauour
the
word
,
because
wee
haue
a
loue
to
prosperitie
,
neither
are
zealous
to
see
the
word
contemned
,
because
wee
haue
an
hatred
of
aduersitie
.
Daniel
concerning
outward
things
was
an
happie
man
,
as
being
neere
to
the
Crowne
:
and
yet
when
hee
saw
the
God
of
Israels
glory
to
be
defaced
,
and
his
seruants
and
seruices
to
be
trodden
vnder
foote
,
hee
could
content
himselfe
with
nothing
so
much
,
as
with
fasting
,
weeping
,
and
prayer
.
Dan.
9.
And
Paul
on
the
other
side
being
in
bonds
for
the
testimonie
of
Iesus
Christ
,
and
concerning
his
outward
man
in
a
miserable
case
,
reioyced
greatly
,
and
was
as
it
were
reuiued
when
he
heard
that
the
Gospell
flourished
,
and
that
the
faith
and
loue
of
the
Saints
was
still
continued
.
1.
Thess.
3.6.7.8
.
This
zeale
should
we
much
labour
for
,
that
in
all
estates
we
might
be
rightly
affected
towards
God
and
men
.
FINIS
.