A
Rumor
of
warres
among
the
times
,
and
signes
of
peace
.
ISAIAH
.
48.22
.
There
is
no
peace
,
saieth
the
Lord
,
vnto
the
wicked
.
THey
that
weare
soft
clothing
,
[
](A01869-e10450-b)a
a
Math.
11.8
.
(
saith
our
Sauiour
)
are
in
Kings
houses
,
Et
mollibus
vestiuntur
(
saith
Gregory
)
qui
adulationibus
&
làudibus
delectantur
,
Gre:
magnus
.
they
are
softly
clothed
that
loue
to
bee
flattered
and
commended
:
I
am
not
this
prophet
,
nor
the
sonne
of
this
Prophet
,
if
he
haue
not
well
sayd
,
hee
is
old
enough
,
let
him
answer
for
him-selfe
.
Surely
a
bold
Glosse
it
is
,
but
hee
was
a
great
man
,
and
an
aged
,
therefore
for
once
,
let
him
goe
.
But
[
](A01869-e10490-b)b
b
Amos.
7.12.13
.
oh
thou
Seer
,
goe
farre
enough
,
into
the
land
of
Iudah
,
and
Prophesie
there
,
if
thou
wilt
,
Prophesie
no
more
at
Bethel
,
thou
wert
best
.
Alas
what
a
miserie
were
this
,
if
I
should
finde
it
thus
?
for
[
](A01869-e10520-b)c
c
Ier.
15.10
.
woe
is
mee
my
Mother
,
thou
hast
borne
mee
a
contentious
man
,
that
cannot
flatter
.
The
Lord
indeed
[
](A01869-e10550-b)d
d
Isai.
57.19
.
createth
the
fruit
of
the
lippes
to
bee
peace
:
but
shall
I
[
](A01869-e10570-b)e
e
Ier.
6.14
.
heale
the
hurt
of
Gods
people
with
sweete
words
,
and
say
,
Peace
,
peace
,
when
there
is
no
peace
?
God
forbid
!
If
[
](A01869-e10600-b)f
f
Gen.
4.7
.
thou
doe
well
,
there
is
pardon
,
and
a
peaceable
acceptance
;
but
if
wickedly
,
flatter
not
thy selfe
with
the
name
of
peace
,
for
there
is
no
peace
saith
the
Lord
vnto
the
wicked
.
I
haue
digged
deepe
,
and
layed
my
foundation
vppon
this
Rocke
,
(
GOD
blesse
and
prosper
the
rest
of
the
building
:
)
and
thus
(
Right
Honorable
)
yee
shall
finde
it
written
in
the
eight
and
fortith
Chapter
of
the
prophesie
of
Isay
,
and
the
last
verse
.
There
is
no
peace
,
saith
the
Lord
,
vnto
the
wicked
.
When
the
Arke
of
the
couenant
of
the
Lord
,
came
into
the
Hoste
of
Israel
,
the
people
[
](A01869-e10660-b)g
g
1.
Sam.
4.5
.
shouted
a
mighty
shoute
,
so
that
the
earth
rang
againe
,
and
yet
for
all
that
,
there
fell
of
Israell
by
the
sword
of
the
Philistins
thirty
thousand
footmen
,
in
that
battaile
.
The
error
,
I
take
it
was
this
:
they
could
not
,
or
would
not
distinguish
betwixt
the
signe
,
and
the
thing
signified
;
betweene
the
fauourable
assisting
presence
of
God
,
and
the
outward
and
visible
token
thereof
.
The
Arke
was
there
,
and
the
Priests
were
there
,
and
[
](A01869-e10710-b)a
a
Verse
7.
wo
vnto
vs
(
said
the
Philistims
)
God
is
come
into
the
Hoste
;
and
yet
the
Lord
was
not
there
.
Templum
Domini
,
Templum
Domini
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
,
say
the
Iewes
in
the
7.
of
Ieremie
the
4.
verse
:
This
is
the
Temple
of
the
Lord
,
as
if
all
had
beene
well
,
and
so
sure
,
that
the
Lord
could
not
haue
beene
displeased
with
them
,
so
long
as
the
Temple
stood
among
them
.
This
Leauen
of
the
Iewes
,
is
falne
vnhappily
into
the
Iumpe
of
the
Gentiles
and
the
[
](A01869-e10770-b)k
k
Rom.
11.17.21
.
wilde
Oliue
tree
that
is
graft
in
,
hath
drunke
of
the
vnsauorie
licour
of
the
naturall
branches
,
that
were
broken
off
.
It
is
good
,
that
wee
say
,
Lord
,
Lord
,
yet
not
[
](A01869-e10830-b)a
a
Math.
7.21
.
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heauen
.
It
may
prooue
a
good
beginning
to
confesse
with
the
mouth
,
but
[
](A01869-e10860-b)b
b
Rom.
10.9
.
thou
canst
not
be
saued
,
vnlesse
also
thou
beleeue
with
thy
heart
.
Dauid
,
in
the
presence
of
Saul
,
calleth
Goliah
,
[
](A01869-e10920-b)c
c
1.
Sam.
17.36
.
an
vncircumcised
Philistin
,
and
yet
Sauls
estate
,
was
as
wretched
,
and
desperate
,
though
circumcised
;
so
true
it
is
,
that
Paul
speaketh
,
Galatians
6.15
.
neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
.
Wee
haue
the
word
of
God
,
(
as
it
were
)
the
Arke
of
his
Couenant
,
the
Preachers
also
of
this
blessed
word
,
the
leuites
and
the
Priests
.
We
haue
the
Sacraments
of
God
,
the
Seales
of
this
Couenant
,
and
the
Pleadges
,
of
his
reconciliation
and
peace
,
towardes
vs
;
and
yet
notwithstanding
all
this
,
the
Lord
God
may
haue
a
controuersie
with
vs
,
and
wee
may
bee
farre
from
peace
.
Thus
haue
we
made
inquiry
,
and
thus
haue
we
found
it
out
,
it
is
the
doctrine
of
the
ancient
,
euen
of
the
[
](A01869-e11020-b)b
b
Dan.
7.9
.
Ancient
of
daies
,
as
Daniell
speaketh
.
Let
vs
weigh
it
well
,
and
search
out
the
causes
:
for
that
(
in
a
time
of
peace
,
when
the
precious
word
of
GOD
,
and
the
holy
Sacraments
of
GOD
,
which
are
the
flagges
(
as
it
were
)
and
Ensignes
,
of
his
loue
and
kindenes
toward
vs
)
that
there
should
be
iarres
(
I
say
)
and
contentions
,
&
rumours
of
warres
;
this
is
strange
in
deed
,
and
it
concerns
vs
very
much
to
vnderstand
it
.
This
Text
aimes
at
this
marke
,
&
will
guide
vs
to
this
knowledge
,
let
vs
girde
vp
the
loynes
of
our
mindes
,
and
take
our
staues
in
our
hands
,
obserue
her
foote-steppes
and
follow
after
her
.
There
is
no
peace
,
saieth
the
Lord
.
&c.
This
Prophet
began
to
prophesie
,
vnder
the
reigne
of
Vzziah
,
or
Azariah
King
of
Iudah
;
who
(
as
wee
read
in
2.
Kings
15.
cap.
5.
verse
)
was
suddenly
smitten
with
a
leprosie
,
for
vsurping
the
Priests
office
,
He
prophesied
vnder
foure
Kings
,
so
wee
finde
in
the
first
Chapter
of
this
booke
and
other
Stories
of
the
Church
doe
tell
vs
,
that
hee
died
vnder
the
fift
,
not
a
naturall
but
a
bitter
,
and
violent
death
;
being
by
the
bloudy
commaund
of
Manasses
,
sawne
in
sunder
,
with
a
woodden
Saw
,
after
hee
had
prophesied
,
vnto
the
people
of
the
Iewes
,
[
](A01869-e11100-b)g
g
Vnder
,
Iotham
,
16.
and
vnder
Ahaz
,
16.
vnder
Hezechiah
,
29.
these
numbers
make
61.
how
many
yeares
he
prophesied
vnder
Azariah
the
Scriptures
tell
vs
not
,
of
his
labours
vnder
Manasses
they
are
vtterly
silent
.
threescore
years
,
and
more
.
His
birth
was
noble
,
the
Sonne
of
Amos
,
Brother
(
as
it
is
probale
)
of
King
Amazias
,
his
eloquence
admirable
,
in
a
high
and
loftie
phrase
of
speech
,
as
hee
that
can
reade
him
in
the
originall
may
easily
perceiue
,
and
hence
it
is
(
saith
Hierome
)
[
](A01869-e11140-b)t
t
Prolog
.
in
Isaiam
.
vt
prae
caeteris
florem
sermonis
eius
,
translatio
non
potuerit
conseruare
,
that
the
translation
could
not
reteine
the
grace
of
the
words
of
this
Prophets
discourse
.
There
is
not
one
,
among
the
Prophets
of
the
old
Testament
,
that
speaketh
so
euidently
,
and
pleinely
,
of
the
Mosstah
,
and
his
sufferings
,
as
this
one
doth
,
so
that
indeede
(
as
the
same
father
saith
)
Non
tam
Propheta
dicendus
sit
,
quam
Euangelista
,
hee
may
rather
bee
named
an
Euangilist
,
then
a
Prophet
:
for
hee
(
many
hundreth
yeares
before
CHRISTS
Incarnation
)
so
clearely
laied
downe
,
the
whole
mysterie
of
Christ
,
and
our
redemption
,
vt
non
putes
de
futuro
vaticinari
,
sed
de
praeteritis
historiam
texere
,
that
hee
seemed
,
rather
to
haue
published
an
history
vnto
the
world
,
of
things
past
,
then
to
haue
prophesied
of
things
to
come
.
The
prophesies
conteined
in
this
booke
,
may
(
not
vnfitly
)
bee
distributed
into
these
two
kinds
,
legall
and
euangelicall
;
the
legall
prophesies
are
such
,
as
are
denounced
against
the
Iewes
,
or
against
the
enemies
of
the
Iews
.
Against
the
Iewes
,
many
afflictions
for
their
rebellion
,
&
namely
,
bondage
and
captiuitie
,
vnder
the
Babilonians
.
Against
the
enemies
of
the
Iewes
,
dissipation
and
perpetuall
destruction
.
The
Euangelicall
Prophesies
,
consist
partlie
of
their
deliuerie
from
that
Babilonian
captiuity
,
partly
of
the
election
,
counsel
,
and
gratious
couenaunt
of
GOD
,
of
the
sufferings
of
Christ
,
and
his
glory
,
of
the
preaching
of
the
Gospel
,
and
the
calling
of
the
Gentiles
.
This
verse
which
I
haue
read
vnto
you
,
is
part
of
a
legal
Prophesie
,
denouncing
a
heauy
iudgement
,
against
al
wicked
persons
,
as
well
Iewes
,
as
Babilonians
,
and
Gentiles
,
of
what
estate
or
condition
soeuer
.
I
will
not
stand
,
in
many
words
to
declare
,
the
coherence
of
this
verse
with
the
former
.
Breifly
,
thus
much
I
will
teach
of
that
point
.
It
is
the
conclusion
of
one
entire
Sermon
of
this
Prophet
,
continued
from
the
beginning
of
the
44.
cap.
hetherto
;
the
generall
subiect
whereof
,
is
,
the
reuersion
or
returne
of
the
Iewes
out
of
the
captiuity
of
Babilon
.
These
words
the
Prophet
vseth
,
as
a
forcing
argument
to
that
purpose
,
namelie
to
perswade
the
people
to
depart
from
thence
with
speede
:
exite
á
Babilonia
,
fugite
á
Chaldaeis
:
goe
out
of
Babell
,
flie
from
the
Chaldeans
,
saith
Isaiah
,
in
the
twentie
verse
of
this
Chapter
.
Nowe
in
as
much
as
by
that
bodelie
captiuitie
,
is
signified
there
spirituall
seruitude
,
and
bondage
vnder
sinne
;
therefore
the
Prophet
with
their
departure
from
that
,
would
also
,
and
principallie
intimate
their
flight
from
this
;
namely
from
sinne
,
and
from
the
companions
,
or
rather
slaues
of
sinne
.
This
the
Prophet
Ieremie
in
his
51.
Chap.
and
6.
verse
,
deliuereth
more
plainely
,
Flee
out
of
the
middest
of
Babel
,
and
deliuer
euery
man
his
soule
,
be
not
destroied
in
her
iniquity
.
Thus
much
of
the
words
,
as
they
haue
their
dependance
of
the
matter
that
goeth
before
:
now
wee
wil
consider
of
them
absolutely
,
without
relation
,
and
as
they
are
in
themselues
.
There
is
no
peace
.
&c.
This
Text
hath
the
vertue
,
and
full
force
of
a
Syllogisme
;
for
howsoeuer
the
parts
of
the
Syllogisme
stand
not
here
distinguished
,
yet
are
they
necessarily
included
,
and
the
arguments
that
make
for
the
deduction
of
a
sound
conclusion
,
out
of
the
Premisses
,
plainely
expressed
.
For
the
better
explanation
of
this
,
you
must
conceiue
the
question
thus
,
An
pax
sit
impijs
,
whether
the
wicked
haue
peace
;
it
is
concluded
in
this
Text
,
that
they
haue
no
peace
,
the
medium
concludendi
,
or
proofe
of
this
,
is
an
argument
à
diuino
testimonio
,
that
is
,
from
the
witnesse
or
testimonie
of
Gods
owne
mouth
:
the
Lord
hath
spoken
it
,
therefore
the
wicked
haue
no
peace
;
there
is
no
peace
,
saith
the
Lord
vnto
the
wicked
.
Yee
see
then
that
this
conclusion
is
negatiue
,
the
extreames
whereof
are
two
perpetuall
contraries
,
and
therefore
cannot
possiblie
be
affirmed
one
of
another
but
denied
.
For
as
white
cannot
bee
affirmed
of
blacknesse
,
nor
light
of
darknesse
,
no
more
can
true
peace
,
of
sinne
and
wickednesse
.
The
argument
drawne
from
the
diuine
testimonie
,
is
vsed
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
by
way
of
pre-ocupation
,
or
preuention
,
and
it
argueth
the
infidelitie
of
the
heart
of
man
,
in
this
point
,
and
his
grosse
and
beastly
errour
.
As
if
the
Prophet
had
thus
sayd
;
How
soeuer
the
wicked
and
carnall
men
of
this
world
,
because
they
liue
in
prosperitie
,
and
haue
of
all
things
in
aboundance
,
suffering
no
outward
affliction
,
nor
miserie
,
doe
conceit
themselues
to
bee
seated
in
a
kinde
of
perfect
peace
,
and
therefore
can
hardlie
bee
drawne
to
entertaine
an
other
doctrine
,
and
to
beleeue
a
contrary
assertion
:
yet
the
Lord
God
of
Heauen
and
Earth
,
who
is
wisdome
it selfe
,
hee
knoweth
it
,
and
who
is
truth
it selfe
,
hee
hath
pronounced
it
,
that
they
haue
no
peace
:
and
therefore
howbe-it
,
they
flatter
themselues
with
outwarde
shewes
and
shaddowes
,
yet
in
trueth
they
haue
no
part
of
the
substance
,
there
is
no
true
peace
vnto
them
.
Sinne
is
an
ill
Maister
that
giueth
his
seruants
no
rest
,
an
euill
,
and
ingratefull
Guest
,
who
the
more
hee
is
welcomed
,
and
the
better
enterteinment
hee
hath
,
the
more
hee
vexeth
and
disquieteth
his
Host
:
so
that
as
Eliah
sayd
vnto
Achab.
[
](A01869-e11480-b)r
r
1.
Kin.
18.18
It
is
thou
that
troublest
Israel
;
so
may
euery
man
reply
vpon
his
sinne
,
it
is
thou
that
troublest
me
:
oh
that
I
had
peace
in
my
soule
!
but
alas
thou
wilt
not
suffer
mee
.
Wicked
men
haue
no
peace
,
not
because
they
are
men
,
for
so
the
Lord
cherisheth
them
,
and
fauoureth
them
,
but
because
they
are
wicked
men
,
and
this
is
a
maine
reason
,
that
the
Spirit
of
God
layeth
downe
in
this
Text
,
why
there
can
bee
no
peace
vnto
the
wicked
.
There
is
nothing
but
sinne
that
maketh
a
man
vnhappie
;
for
there
is
nothing
that
seperateth
man
from
his
God
,
but
sinne
,
and
if
man
because
of
sinne
,
bee
seperated
from
his
GOD
,
the
GOD
and
Prince
of
peace
:
how
can
there
then
bee
peace
vnto
that
man
?
Man
in
the
day
of
his
innocencie
,
had
a
two-fould
peace
,
saieth
Bernard
:
Vt
nec
intus
pugnae
,
nec
foris
timores
,
hee
had
neither
strife
within
,
nor
feares
without
.
The
Flesh
offered
not
to
lay
his
foule
hands
vppon
the
Spirit
,
thence
arose
his
inward
peace
,
and
hence
(
partly
)
was
his
peace
with
GOD
,
and
from
this
peace
,
sprange
that
outward
,
euen
peace
with
all
the
creatures
of
GOD
.
But
so
soone
as
the
Diuell
had
corrupted
him
,
and
that
hee
had
subscribed
,
with
hand
,
and
heart
vnto
rebellion
;
hee
lost
his
peace
with
the
creatures
,
and
hidde
himselfe
from
GOD
.
s
Gen.
3.10
.
I
heard
thy
voyce
in
the
Garden
,
and
was
afraide
,
KI
GNEIROM
ANOKI
,
because
I
was
naked
.
The
garment
of
righteousnesse
,
the
robe
of
his
former
integritie
and
holynesse
,
was
pluckt
from
his
backe
,
and
now
there
was
nothing
to
bee
seene
,
but
a
naked
man
,
wounded
with
sinne
,
and
infected
with
the
leprosie
of
iniquitie
:
no
maruell
then
though
hee
were
afraide
,
Multa
miser
timeo
(
saieth
the
Poet
)
quia
feci
multa
proterué
,
I
feare
much
,
because
I
offend
much
:
where
sinne
goeth
before
,
there
feare
followeth
,
and
where
this
feare
hath
gotte
the
place
,
there
is
no
roome
for
peace
.
Caine
,
after
hee
had
bath'd
his
hands
in
his
brothers
bloud
,
and
that
he
felt
himselfe
spoiled
of
the
peace
that
hee
had
with
God
:
hee
was
possessed
,
(
and
not
without
iust
cause
)
with
an
exceeding
feare
,
least
the
creatures
also
,
should
make
warre
against
him
.
Behold
(
saith
hee
)
thou
hast
cast
mee
out
this
daye
,
from
the
face
of
the
earth
,
and
from
thy
face
shall
I
hide
my selfe
,
and
I
shall
bee
a
vagabonde
and
a
wanderer
in
the
earth
,
and
so
it
shall
come
to
passe
,
that
euery
one
that
findeth
mee
,
shall
kill
mee
.
In
what
a
woefull
taking
was
this
wretched
man
after
his
sinne
?
how
were
his
thoughts
troubled
and
perplexed
:
Hee
had
neither
pacem
pectoris
,
nor
pacem
corporis
,
neither
peace
within
himselfe
,
nor
peace
without
himselfe
.
I
shal
be
hid
from
thy
face
(
saith
he
)
there
hee
was
robbed
of
his
inward
peace
,
his
peace
with
God
:
And
euery
one
that
findeth
mee
will
kill
mee
,
here
was
hee
left
naked
of
that
outward
peace
,
that
hee
had
with
the
creatures
of
God
.
Shall
I
need
to
laye
before
your
eyes
,
a
multitude
of
examples
?
Had
Saul
peace
?
had
Achab
peace
?
what
peace
had
Iefabell
more
then
Zimri
?
had
Iudas
peace
?
nay
let
euery
Iehoram
inquire
of
his
Iehu
,
[
](A01869-e11740-b)t
t
2.
King
.
9.22
Is
it
peace
Iehu
?
is
it
peace
?
and
it
shall
answere
him
,
What
peace
?
what
speakest
thou
of
peace
?
so
long
as
the
fornications
of
thy
mother
Iezabel
,
the
transgressions
of
thine
owne
wicked
and
rebellious
heart
,
bee
in
so
great
a
number
?
It
is
well
worthy
our
best
obseruation
,
that
may
bee
gathered
out
of
the
wordes
in
the
Original
.
The
word
Shalom
,
that
signifieth
peace
,
Heb.
commeth
of
the
Verbe
Shalah
,
which
signifieth
quiescere
,
or
quietum
esse
,
to
bee
calme
,
still
,
or
to
bee
at
rest
.
But
the
word
that
is
here
translated
,
the
wicked
,
Reshagnim
,
is
deriued
of
Rashang
,
which
hath
a
contrarie
signification
,
inquietum
esse
,
or
tumultuari
,
to
bee
troubled
and
tossed
vp
and
downe
,
like
the
water
,
and
disquieted
.
This
is
the
right
taking
and
condition
of
the
wicked
man
:
his
sinnes
are
like
the
bloustering
windes
,
that
cause
the
billowes
of
his
brest
,
so
violentlie
to
rage
and
swell
,
that
hee
can
haue
no
peace
at
all
;
and
hence
it
is
,
that
this
our
Prophet
in
his
57.
chapter
,
compareth
him
vnto
the
raging
Sea
,
Verse
.
20
that
is
beaten
too
and
fro
,
and
taketh
no
rest
,
but
casteth
vp
mire
and
dirt
.
But
let
vs
heare
the
Prophet
Dauid
obiect
:
The
wicked
prosper
,
and
increase
in
riches
,
Psal.
73.5.12
.
they
are
not
in
trouble
as
other
men
.
Let
vs
ioyne
the
holy
Iob
complaining
with
him
,
that
[
](A01869-e11990-b)a
a
Iob.
9.24
.
the
earth
is
giuen
into
the
hand
of
the
wicked
.
And
now
what
shall
we
answer
vnto
these
mightie
witnesses
?
I
answer
with
the
saying
of
Bernard
vpon
Caine
;
consolationem
miseram
,
obtinent
,
quam
quaerunt
,
they
obtaine
the
miserable
comfort
which
they
desire
,
but
that
true
consolation
and
peace
,
which
(
aboue
all
things
)
is
to
bee
desired
,
they
shall
neuer
obtaine
.
When
Caine
had
lost
his
peace
with
God
;
he
besought
him
,
that
hee
might
haue
,
at
the
least
,
an
outward
peace
;
that
hee
might
not
bee
forced
to
flee
from
place
to
place
,
as
a
vagabond
to
saue
his
life
.
The
Lord
gaue
him
a
protection
for
his
life
,
and
granted
him
licence
to
possesse
the
earth
.
In
like
manner
,
the
vngodlye
men
of
the
world
,
hauing
lost
that
pacem
aeternitatis
,
peace
which
abideth
for
euer
,
they
neuerthelesse
obteine
at
the
hands
of
God
,
precario
,
by
way
of
entreatie
,
pacem
temporis
,
(
as
Hugo
Cardinalis
speaketh
)
that
is
to
say
,
temporarie
and
externall
peace
,
and
an
aboundance
of
earthlye
things
,
more
many
times
then
their
hearts
doe
.
But
alas
,
small
comfort
can
they
reape
out
of
these
things
,
the
end
of
which
is
bitternesse
:
[
](A01869-e12090-b)b
b
Prou.
24.1
.
The
heart
of
the
wicked
(
saith
Salomon
)
euen
in
laughter
sorroweth
,
and
the
end
of
his
myrth
is
heauinesse
.
It
is
well
worthy
your
most
Christian
attention
,
which
the
Prophet
Ieremie
debateth
in
the
beginning
of
his
12.
chapter
.
O
Lord
(
quoth
hee
)
if
I
dispute
with
thee
,
thou
art
righteous
,
yet
let
mee
talke
with
thee
of
thy
iudgments
.
Wherefore
doth
the
way
of
the
wicked
prosper
?
why
are
they
at
[
](A01869-e12160-b)c
c
So
the
word
Shalu
signifieth
.
peace
that
rebelliouslie
transgresse
?
why
hast
thou
planted
them
?
and
why
doe
they
take
roote
?
why
doe
they
growe
and
bring
forth
fruite
?
Marke
how
the
Prophet
himselfe
resolueth
this
question
namely
,
that
thou
mayest
pull
them
out
like
the
beasts
for
the
slaughter
,
and
prepare
them
for
the
day
of
destruction
.
What
ioy
is
there
in
this
prosperitie
?
what
comfort
can
there
be
in
such
a
peace
,
that
ruine
,
and
destruction
attendeth
vpon
?
What
ioy
had
Be●shatzer
,
in
the
plentifull
and
royall
Banquet
,
that
hee
made
vnto
his
thousand
Princes
?
when
in
the
midst
of
his
cups
,
hee
beheld
a
hand
,
writing
the
sentence
of
his
present
downefall
?
His
thoughts
were
troubled
(
saith
the
Text
)
his
ioynts
were
loosed
and
his
knees
smote
one
against
another
.
His
companie
could
not
comfort
him
,
nor
the
varietie
of
his
dishes
,
no
nor
the
remembrance
that
hee
was
a
King
,
ouer
many
kingdomes
and
Prouinces
,
could
ease
his
thoughts
,
or
bring
any
peace
vnto
him
.
Take
all
the
most
pleasant
delicates
,
that
the
Earth
,
the
Seas
,
and
the
ayre
may
afford
:
let
the
wit
and
arte
of
man
worke
vpon
them
,
and
make
them
as
answerable
vnto
the
taste
,
as
the
heart
of
man
can
wish
.
Set
them
(
together
with
all
the
delights
,
that
may
giue
satisfaction
to
the
rest
of
the
senses
)
set
them
I
say
before
a
man
drawne
out
of
the
dungion
to
execution
;
and
bid
him
fall
to
,
and
eate
his
fill
,
and
bee
merry
.
Will
he
glut
himselfe
thinkest
thou
?
will
hee
feed
vpon
thy
dainties
?
no
doubtlesse
,
hee
will
put
his
knife
vnto
his
throate
,
and
refraine
his
appetite
.
And
hee
will
answer
thee
,
I
can
take
no
delight
in
these
things
,
because
I
perceiue
heauie
times
are
growing
vpon
me
,
and
death
and
dissolution
waiteth
for
mee
.
Euen
thus
it
is
with
the
wicked
man
:
although
his
barnes
be
full
,
and
his
presses
ouer-flow
,
though
hee
haue
Mines
of
gold
,
and
riuers
of
Oyle
;
though
hee
number
his
Oxen
by
thousands
,
and
his
Sheepe
by
tenne
thousands
:
though
hee
bee
as
royallie
arayed
as
Salomon
,
and
fare
as
deliciouslie
as
the
riche
Glutton
:
though
hee
want
no
outward
meanes
,
that
may
adde
one
iotte
of
ioye
and
delight
,
to
rauish
the
heart
of
a
carnall
and
sensuall
man
.
How-so-euer
hee
may
seeme
for
a
time
,
to
laugh
and
reioyce
,
and
to
surfet
himselfe
with
the
sweetnesse
of
these
things
:
yet
if
his
heart
bee
communed
withall
,
and
examined
vppon
the
point
,
it
will
answer
;
I
finde
no
peace
in
this
aboundance
:
they
are
but
as
Viniger
powred
vpon
Nitre
,
and
as
Songs
vnto
a
heauie
heart
,
I
take
no
pleasure
in
them
;
for
why
I
see
alwayes
before
my
face
,
the
fingers
of
a
hand
,
writing
bitter
things
against
mee
.
When
all
these
things
haue
their
end
,
as
they
cannot
long
continue
,
when
the
vn-wel-come
and
woefull
time
commeth
,
wherein
they
will
forsake
mee
,
or
that
I
must
bee
taken
awaye
from
them
:
there
can
(
I
see
,
)
remaine
nothing
vnto
mee
,
but
a
fearfull
expectation
of
wrath
,
and
the
declaration
of
the
iust
iudgmentes
of
the
Almightie
GOD
,
against
mee
for
my
sinnes
.
This
is
the
force
of
an
euill
conscience
,
which
as
the
Heathen
Orator
could
say
;
is
verie
great
indeede
;
Cicero
,
pro
Milone
.
vt
paenam
semper
ante
oculos
versari
putant
,
qui
sunt
rei
magnorum
scelerum
,
in
as
much
,
as
they
that
are
guilty
of
heynous
offences
,
thinke
their
punishments
to
bee
euer-more
before
their
faces
:
therefore
they
spake
to
good
purpose
,
that
called
the
conscience
of
men
,
fraenum
et
flagrum
,
a
Bitte
,
and
a
Whip
.
A
Bitte
or
Bridle
that
checketh
the
wicked
man
,
admonisheth
him
of
the
foulenesse
of
his
sinne
,
and
pulleth
him
backward
,
that
hee
rush
not
head-long
into
it
.
A
whippe
,
that
scourgeth
,
and
tormenteth
him
,
when
hee
hath
committed
it
.
Let
the
Godlesse
Epicures
of
the
world
,
deride
,
and
make
a
mock
,
of
all
the
testimonies
of
Gods
prouidence
;
yet
this
one
argument
deriued
from
the
griefe
and
horror
of
conscience
,
it
is
,
so
reall
,
so
euident
,
so
manifest
,
that
they
shall
neuer
auoide
it
,
nor
delude
it
.
Let
Dionysius
make
a
mocke
of
all
religion
,
yet
this
shall
make
him
to
tremble
,
and
quake
.
This
shall
affright
Caligula
in
his
sleepe
by
night
,
and
persue
him
with
dreadfull
apparitions
by
daie
.
The
force
of
this
shall
make
Nero
to
stabbe
himselfe
,
and
Iudas
to
hang
himselfe
.
In
a
word
where
this
conscience
is
,
it
will
prooue
it selfe
(
as
Ambrose
speaketh
)
Iudicem
et
vltorem
sceleris
,
Lib.
7.
et
44.
a
Iudge
,
and
a
reuenger
of
wickednesse
.
It
will
not
suffer
the
wicked
heart
,
to
bee
at
rest
and
peace
,
but
will
follow
him
,
from
place
to
place
with
open
out-cries
,
with
proclamations
of
warres
,
and
deadly
hostility
.
Hence
it
is
,
that
the
wiseman
saith
of
the
wicked
,
that
hee
[
](A01869-e12400-b)a
a
Pro.
28.1
.
flyeth
when
no
man
persueth
him
:
no
there
needes
not
the
fiercenesse
of
man
,
when
his
owne
conscience
taketh
vp
armes
against
him
.
He
shall
feare
,
with
the
[
](A01869-e12420-b)b
b
2
King
.
7.6
.
Aramits
,
[
](A01869-e12440-b)c
c
Psal.
53.5
.
where
no
feare
is
(
as
the
Psalmist
speaketh
)
.
A
noise
(
as
it
were
)
of
horses
and
a
rushing
of
Chariots
shal
be
in
his
eares
:
trepidabit
ad
arundinis
vmbram
,
the
shaddow
of
a
Reede
shall
dismay
him
,
yea
as
it
is
in
Leuiticus
,
[
](A01869-e12480-b)d
d
Leuit.
26.36
.
the
shaking
of
a
leafe
shall
chase
him
,
and
hee
shall
flee
,
as
if
hee
fled
from
the
sword
.
Deut.
28.
Hee
shall
say
in
the
morning
,
oh
that
it
were
euening
,
and
againe
at
euening
,
oh
that
it
were
morning
,
for
the
feare
of
his
heart
,
wherewith
hee
shall
feare
,
and
for
the
sight
of
his
eyes
,
which
hee
shall
see
.
Thus
the
scriptures
describe
the
turbulent
estate
of
a
wicked
and
sinfull
man
.
What
tho
the
stranger
shall
wish
thee
peace
,
in
the
morning
,
when
thou
goest
forth
?
and
thy
neighbours
,
and
friends
salute
thee
with
peace
?
and
tho
at
thy
returne
,
thy
familie
shall
pray
for
thy
peace
?
what
if
in
the
Church
thou
heare
the
word
of
peace
?
and
receiuest
the
Sacraments
,
which
are
the
signes
of
peace
?
yet
if
thy
heart
lust
after
sinne
,
if
it
bee
voide
of
Religion
,
and
spoiled
of
the
grace
of
God
;
if
thou
haue
made
a
couenant
with
vanity
,
and
smitten
hands
with
iniquitie
,
thou
knowst
,
thou
hast
no
peace
;
for
thou
hast
a
witnesse
within
thy
brest
,
the
will
not
lie
(
oh
te
miserum
(
saith
Seneca
)
si
hunc
contemnis
testem
,
miserable
and
wretched
art
thou
,
if
thou
contemne
this
witnesse
)
thy
gnawing
and
barking
conscience
,
that
shall
tell
thee
,
there
is
no
peace
.
It
was
a
right
worthie
and
excellent
conceipt
of
him
,
Bucholcer
.
that
intitled
this
conscience
a
practical
Syllogisme
,
the
Maiar
proposition
whereof
is
the
law
of
God
;
the
Minor
and
the
conclusion
,
the
application
of
the
Thesis
ad
hypothesin
,
that
is
to
say
,
of
that
law
,
vnto
a
mans
owne
particular
person
,
approuing
good
and
condemning
euill
.
As
for
example
,
the
Prophet
Dauid
,
in
his
conscience
reasoned
thus
:
Fornicatours
and
adulterers
God
will
iudge
,
for
it
is
written
thou
shalt
not
commit
adulterie
,
there
's
the
law
,
and
that
makes
the
Proposition
.
But
I
am
an
Adulterer
;
therefore
GOD
will
iudge
mee
:
here
's
the
application
of
that
law
vnto
his
owne
person
,
and
that
makes
vppe
the
rest
of
the
Syllogisme
.
But
thou
wilt
say
,
if
this
bee
so
,
and
if
this
kinde
of
reasoning
which
no
man
is
freed
from
,
bee
the
cause
of
horrour
and
disquietnesse
of
minde
,
What
peace
can
there
bee
to
any
man
liuing
?
seeing
euery
man
is
sinfull
?
and
what
peace
,
could
Dauid
haue
in
heart
,
more
then
Caine
or
Iudas
?
if
his
conscience
concluded
such
bitter
things
against
him
.
I
answere
with
that
of
Paul
Col.
2.14
.
that
the
hand
writing
of
ordinances
,
that
is
contrarie
vnto
vs
,
(
which
is
the
conclusion
of
an
euill
conscience
)
Christ
Iesus
hath
taken
it
out
of
the
waie
,
and
fastened
it
vpon
his
Crosse
.
The
lawe
therefore
remaineth
still
,
for
CHRIST
[
](A01869-e12740-b)k
k
Math.
5.17
.
came
not
to
destroie
the
law
,
but
to
fulfill
it
.
And
it
serueth
to
the
humbling
of
mans
soule
,
that
hee
may
acknowledge
his
insufficiencie
,
while
hee
compareth
his
owne
weakenesse
,
and
imperfection
,
with
the
strength
&
perfection
which
the
law
requireth
:
but
that
Chirographum
,
or
hand
writing
,
that
indenteth
iudgements
,
&
punishments
,
against
the
sons
of
men
,
which
I
call
the
particular
application
of
an
euill
conscience
,
the
precious
bloud
of
Christ
Iesus
,
hath
defaced
it
and
blotted
it
out
.
So
that
the
lawe
may
say
,
Hee
that
sinneth
shall
die
the
death
,
yea
and
the
deare
Childe
of
GOD
,
may
assume
,
and
answere
,
in
the
sorrow
of
his
heart
;
it
is
I
that
greeuiously
transgresse
and
sinne
;
and
yet
the
conclusion
,
shall
not
make
against
him
,
for
his
conscience
shall
prophesie
vnto
him
,
as
Nathan
vnto
Dauid
:
the
Lord
hath
taken
away
thy
sinne
.
Hence
it
is
that
the
Princely
Prophet
in
the
32.
Psalme
,
pronounceth
that
man
blessed
whose
iniquitie
is
forgiuen
,
and
whose
sinnes
are
couered
.
Ber.
lib.
de
conscientia
.
Non
dixit
(
sayth
Bernard
)
quorum
nullae
inuentae
sunt
,
sed
quorum
remissae
sunt
iniquitates
;
non
quorum
nulla
sunt
,
sed
quorum
tecta
sunt
peccata
:
the
Prophet
did
not
pronounce
those
blessed
,
in
whom
there
is
no
iniquity
found
,
but
those
,
whose
iniquities
are
remitted
,
not
those
who
haue
no
sinne
(
for
then
our
state
were
desperate
)
but
those
whose
sinnes
are
couered
.
Thus
haue
I
framed
(
as
brieflie
as
I
might
)
a
Bodie
of
doctrine
out
of
this
Text
:
Your
patience
I
beseech
,
vntill
I
breath
life
into
it
,
and
then
I
le
commend
you
to
the
grace
of
God
,
who
is
onely
able
to
make
it
liuely
vnto
your
soules
.
Art
thou
crushed
vnder
the
burthen
of
a
troubled
and
accusing
conscience
?
and
art
thou
afraide
that
the
peace
of
GOD
is
taken
from
thee
,
for
the
multitude
of
thy
sinnes
?
what
wilt
thou
now
doe
?
where
wilt
thou
inquire
for
comfort
,
where
wilt
thou
inquire
for
rest
?
grandis
tribulatio
,
vbi
nullus
euadendi
locus
,
saith
Gregorie
,
it
is
a
very
heauie
,
and
grieuous
tribulation
,
from
whence
there
is
no
way
to
escape
,
where
there
is
no
likelyhood
of
libertie
,
no
hope
of
deliuerie
.
If
thou
returne
to
these
outward
helps
,
and
seekest
peace
in
earthly
,
and
transitorie
things
:
behold
there
,
afflictions
will
presse
thee
downe
,
cares
will
torment
thee
,
a
multitude
of
miseries
will
gaze
vpon
thee
,
and
circumuent
thee
.
For
what
true
consolation
lyes
there
,
in
the
pleasures
of
this
life
?
and
what
is
the
ioy
that
ariseth
out
of
riches
?
shall
they
abide
with
vs
for
euer
?
will
they
not
take
their
wings
and
begone
?
Math.
13.22
.
are
they
not
the
thornes
that
choake
the
word
of
God
in
vs
,
2.
Cor.
2.16
.
which
the
Lord
hath
appointed
to
bee
the
sweete
sauour
of
life
vnto
life
,
to
all
that
shall
bee
saued
?
breed
they
not
more
sorrowe
in
their
losse
,
then
ioy
in
their
possession
?
what
then
remaines
but
this
?
flee
to
CHRIST
IESVS
,
the
Fountaiue
of
peace
,
the
GOD
of
peace
,
the
Prince
of
peace
.
Laye
hold
vpon
him
with
the
arme
of
a
liuely
faith
:
let
him
not
depart
from
thee
,
vntill
hee
haue
blessed
thee
,
vntill
hee
saye
vnto
thy
poore
distressed
soule
,
I
am
thy
saluation
.
Againe
;
Is
this
peace
so
excellent
a
thing
?
a
peace
that
passeth
all
vnderstanding
?
Is
it
a
iewell
of
so
pretious
and
necessarie
vse
?
that
without
it
,
the
aboundance
of
the
riches
,
and
of
the
delights
of
this
world
,
are
turned
vnto
vs
,
into
gall
and
bitternesse
?
and
hath
that
heauenly
Oracle
pronounced
;
that
this
peace
falls
not
to
the
lotte
of
wicked
men
,
and
that
because
of
their
wickednesse
?
what
remaineth
then
,
but
that
wee
make
warre
with
our
sinnes
,
that
wee
may
haue
peace
with
GOD
?
Hee
that
hath
peace
with
his
sinnes
,
the
Lord
proclaimeth
open
warre
against
him
;
that
this
warre
therefore
may
bee
turned
into
a
happie
peace
,
let
vs
make
warre
with
our
sinnes
.
Craesus
beeing
taken
captiue
of
Cyrus
,
vsed
this
one
reason
to
preferre
peace
before
warre
,
namely
,
because
in
the
time
of
Peace
,
the
children
might
bury
their
Parents
,
but
in
Warre
,
the
Parents
(
with
much
heauinesse
)
buryed
their
children
.
But
in
this
spirituall
batteling
,
wee
may
vse
the
same
argument
,
to
preferre
warre
before
peace
:
because
in
peace
our
children
and
wicked
off-spring
,
(
that
is
)
our
sinnes
,
bury
vs
;
whereas
if
wee
make
warre
against
them
,
wee
burie
them
.
I
know
,
I
know
,
the
Diuell
will
perswade
vs
,
to
play
with
our
sinnes
:
but
in
the
meane
while
,
wee
may
bee
such
that
they
will
not
play
with
vs
,
but
as
the
yong-men
played
before
Abner
and
Ioab
,
2.
Sam.
2.14.10
.
to
take
the
life
of
our
soules
from
vs
.
They
will
say
,
as
Iael
vnto
Sisera
,
Iudges
.
4.
Turne
into
vs
,
and
feare
not
:
they
will
prouide
Milke
for
vs
:
they
will
deuise
meanes
to
couer
vs
,
and
to
lull
vs
a
sleepe
,
but
the
end
of
all
this
will
prooue
a
deadly
stroake
.
They
will
come
vnto
vs
as
the
craftie
Gibeonists
vnto
Iosuab
.
9.
Ioshuah
and
the
Children
of
Israel
,
Verse
.
11
with
deceitfull
prouision
,
and
say
,
wee
wil
be
your
seruants
,
come
and
make
a
league
with
vs
:
but
wee
must
prouide
a
means
,
to
keepe
them
in
subiection
,
Verse
.
21
and
make
them
Hewers
of
wood
,
and
Drawers
of
water
,
at
the
least
,
or
rather
because
wee
are
not
ty'de
to
keepe
our
othes
and
couenants
with
sinnes
,
let
vs
take
them
,
and
their
children
by
the
heeles
,
and
dash
out
their
braines
against
the
stones
.
Exo
If
Moyses
had
not
slaine
that
impure
Egyptian
,
d.
2.
the
poore
Ebrewe
,
had
had
no
rest
.
If
those
fiue
wicked
Nations
had
not
beene
destroied
,
before
the
Iewes
had
seated
themselues
,
in
the
Land
of
Canaan
,
where
had
beene
their
peace
?
Saul
fauored
Agag
,
but
it
was
with
the
losse
of
his
kingdome
.
Seeing
therefore
the
case
is
so
dangerous
:
let
Agag
bee
slaine
,
yea
let
Achan
bee
slaine
expell
the
Canaanits
,
kill
the
Epyptian
.
Let
vs
slaie
our
lusts
,
and
concupiscence
,
mortifie
our
flesh
,
resist
the
diuell
,
destroie
the
wickednesse
of
our
gain-saying
,
and
rebellious
hearts
.
Oh
how
blessed
shall
wee
bee
,
if
wee
doe
thus
?
doubtlesse
wee
shall
possesse
our
soules
in
peace
,
whiles
we
liue
,
and
end
our
daies
in
the
ioy
of
the
Holy
Ghost
.
The
portion
of
time
,
that
is
cut
out
for
vs
,
in
this
world
is
but
short
,
and
vncertaine
;
And
what
a
follie
is
it
then
,
to
liue
in
such
a
sort
,
in
which
wee
dare
not
die
?
The
house
wherein
our
soules
dwell
,
Ecelesi
.
12.
threatneth
our
ruine
,
on
euery
side
.
The
[
](A01869-e13450-b)a
a
Hands
.
keepers
thereof
do
tremble
,
and
the
[
](A01869-e13460-b)b
b
Legges
.
stronge
men
bowe
themselues
:
the
[
](A01869-e13470-b)c
c
Teeth
.
Grinders
cease
,
because
they
are
few
,
and
the
windowes
of
the
eyes
grow
dimme
;
seeing
therefore
,
it
cannot
long
continue
,
but
fall
it
will
,
and
must
;
let
vs
bee
carefull
,
to
prouide
for
our selues
,
an
other
house
,
euen
the
house
of
a
quiet
,
and
good
conscience
.
Our
bodie
is
but
as
a
Tent
or
Tabernacle
,
which
must
bee
pitched
,
1.
Cor.
51.
heere
and
there
,
and
remooued
from
place
,
to
place
,
in
the
war-fare
of
this
life
:
but
our
conscience
,
is
our
house
and
palace
,
in
which
,
(
when
the
troublesome
war-fare
of
this
life
,
is
at
an
end
)
wee
must
take
our
rest
;
Ber
de
interiori
Domo
.
therefore
hee
warreth
well
indeed
(
as
Bernard
speaketh
)
that
so
fighteth
in
his
body
against
sinne
,
that
hee
also
,
build
vp
an
house
of
peace
,
and
comfort
,
for
his
soule
.
Thus
haue
I
drawne
,
and
presented
my
waters
vnto
you
,
and
if
you
desire
to
drinke
of
any
,
besides
those
of
the
Well
of
Beth-lehem
,
I
hope
you
will
taste
of
these
also
.
I
compare
not
the
droppes
of
my
smaller
Springs
,
with
the
streames
of
those
profound
and
Christall
Fountaines
of
Bethel
;
questionlesse
,
they
are
drawne
with
great
labour
and
paines
,
2
Sam.
23.16
.
and
many
times
with
the
ieopardie
of
their
dearest
liues
,
for
which
cause
perhaps
,
yee
powre
them
(
with
Dauid
)
vpon
the
earth
,
and
yee
drinke
them
not
.
These
are
none
such
,
therefore
they
desire
(
though
they
deserue
worse
)
a
better
entertainement
.
Courser
fare
,
amongst
your
dainty
delicates
,
sometimes
may
gette
a
welcome
:
and
grosser
meate
may
prooue
profitable
,
now
and
then
,
at
least
thus
farre
,
vt
cum
pro
fastidio
sumitur
(
saith
Gregorie
)
ad
subtiliores
epulas
auidiùs
redeatur
;
Gre.
in
prefatione
in
Hom.
super
Ezechiclem
.
that
when
you
haue
fedde
on
them
vntill
you
loath
,
you
may
returne
with
a
better
appetite
to
the
dainties
you
loue
.
The
Lord
in
his
mercie
grant
,
that
our
soules
may
still
bee
fedde
with
the
wholesome
bread
of
the
simple
and
sauing
word
of
God
,
not
made
sowre
with
the
leauen
of
mans
witte
(
an
offering
not
to
be
offered
to
the
Lord
)
but
seasoned
and
sweetned
with
the
blessing
of
his
sanctifying
Spirit
,
Leuit.
2.11
.
that
it
may
become
a
sauoure
of
eternall
life
vnto
euery
one
of
our
soules
,
for
Iesus
Christ
his
sake
;
to
whome
with
the
Father
and
the
holy
Ghost
,
three
persons
,
but
one
onely
God
,
let
praises
be
giuen
by
Angels
,
and
by
men
,
and
by
all
his
creatures
in
heauen
and
in
earth
,
for
euermore
.
Amen
.