THE
SAINTS
Interest
in
GOD.
PSAL.
68.20
.
He
that
is
our
God
,
is
the
God
of
salvation
,
and
unto
God
the
Lord
belong
the
issues
of
death
.
CAP.
I.
Wherein
the
Coherence
,
together
with
the
sense
;
and
meaning
of
the
words
;
are
cleared
,
and
Doctrines
raised
.
WE
are
met
in
the
presence
of
this
God
of
ours
(
as
the
Text
speaketh
to
our
hearts
very
gratiously
)
who
is
the
God
of
saluation
,
to
pay
the
yearely
tribute
of
praise
and
thanksgiving
,
which
a
mercy
so
transcendently
glorious
,
as
that
Deliverance
was
,
which
this
day
calls
to
remembrance
,
hath
imposed
upon
us
,
with
the
rest
of
our
Brethren
of
this
Nation
.
That
which
our
Prophet
spake
of
the
great
workes
of
God
in
generall
,
Psal.
111.4
.
(
though
some
restraine
the
words
to
the
deliverance
from
Aegypt
)
may
in
speciall
manner
be
applyed
to
that
great
Deliverance
wrought
for
this
Land
,
which
wee
now
celebrate
;
Some
of
our
English
translations
reade
the
words
thus
;
The
marcifull
and
gracious
Lord
hath
So
done
his
marvellous
workes
,
that
they
ought
to
be
had
in
remembrance
.
Our
late
Translation
(
without
any
variation
of
the
sense
)
thus
,
He
hath
made
his
marvellous
workes
to
beremembred
:
that
is
,
upon
such
workes
of
his
,
by
which
hee
intends
in
any
more
especiall
manner
to
magnifie
himselfe
on
earth
,
he
sets
(
as
it
were
)
such
faire
and
large
Characters
of
his
glorious
Greatness
,
Power
,
Wisdom
,
and
Mercy
,
that
all
the
world
cannot
but
see
,
and
know
the
superscription
whose
it
is
.
He
hath
so
done
▪
his
marvollous
workes
;
that
is
,
in
such
a
manner
,
hath
put
so
much
(
as
it
were
)
of
himselfe
into
them
,
that
they
ought
to
bee
had
,
or
must
needs
,
or
cannot
but
bee
had
in
remembrance
:
which
is
the
same
with
the
other
Translation
,
he
hath
made
his
marvellous
works
to
be
remembred
;
that
is
,
he
hath
as
it
were
compelled
the
world
against
the
naturall
inclination
and
disposition
of
it
,
which
stands
to
neglect
,
to
passe
by
,
to
forget
any
thing
that
God
doth
,
to
preserve
the
remembrance
of
them
;
Men
cannot
but
doe
,
what
they
doe
therein
.
That
great
Deliverance
which
that
great
God
of
ours
wrought
for
this
Nation
(
now
29.
years
since
)
is
of
this
sort
or
kinde
of
his
workes
;
among
many
excellent
and
goodly
workes
of
his
,
which
shine
like
the
Stars
in
the
Firmament
,
it
is
one
of
the
first
magnitude
;
it
doth
not
require
,
it
rather
comes
with
power
and
authority
upon
us
,
and
commands
this
solemne
remembrance
of
it selfe
by
this
Nation
.
As
our
Saviour
answered
the
Jewes
,
speaking
against
the
people
who
so
much
magnified
him
:
If
these
should
hold
their
peace
,
Luk.
19.4
the
Stones
would
cry
.
So
if
wee
,
the
people
of
this
Land
,
the
Men
and
Women
to
whom
the
duty
of
praising
God
for
such
a
mercy
doth
belong
,
if
wee
,
I
say
,
should
have
that
Miracle
(
or
rather
indeed
Monster
)
of
sin
found
amongst
us
,
not
to
exalt
the
name
of
God
under
such
a
provocation
,
we
might
have
cause
to
expect
that
God
would
provoke
us
,
and
confound
us
,
by
them
that
are
neither
Men
nor
Women
:
The
very
beasts
of
the
field
,
or
trees
,
or
stones
of
the
earth
,
would
rise
up
and
take
this
glory
from
us
:
They
would
cry
out
(
if
we
should
hold
our
peace
)
that
great
is
that
God
that
could
and
would
deliver
after
such
a
manner
.
David
tooke
notice
by
way
of
thankfulnesse
,
of
that
speciall
love
God
bare
to
Sion
above
all
other
places
in
that
Land
,
in
that
he
would
have
his
praises
heard
there
.
Psal.
87.2
.
The
Lord
loveth
the
gates
of
Sion
,
more
then
all
the
dwellings
of
Iacob
.
So
have
wee
just
cause
to
conceive
and
judge
by
that
great
mercy
of
his
to
this
Land
,
that
the
same
Lord
loveth
more
to
be
praised
by
us
,
then
any
other
Nation
under
heaven
;
that
the
English
Incense
is
in
heaven
,
as
the
Gold
of
Ophir
sometimes
was
upon
earth
,
preferred
before
that
of
other
Lands
:
it
makes
the
sweetest
perfume
and
savour
in
the
Nostrils
of
God
.
And
therefore
because
he
would
have
it
plentifully
offered
and
sent
up
unto
him
,
he
hath
unbared
his
holy
arme
to
doe
those
great
things
for
us
,
which
our
soules
know
right
well
.
When
he
made
this
compact
with
David
,
I
will
deliver
thee
,
and
thou
shalt
praise
me
;
Psal.
50.15
.
it
was
a
signe
that
he
had
a
minde
to
Davids
praises
more
then
other
mens
:
so
having
delivered
this
our
Nation
,
once
,
and
again
,
and
the
third
time
also
,
with
so
high
a
hand
,
What
other
construction
can
all
the
world
make
of
such
his
dealings
with
us
,
but
that
he
delights
to
have
his
praises
sung
,
and
his
name
magnified
by
the
English
Nation
,
more
then
all
Lands
besides
?
Since
therefore
wee
have
so
great
a
testimony
of
the
Lords
good
pleasule
in
this
kinde
,
that
he
esteemes
our
praises
lovely
,
and
desires
to
heare
our
voice
,
let
us
addresse
our selves
to
this
great
and
honourable
service
,
let
us
fill
the
golden
Vialls
of
our
hearts
with
these
sweet
odors
,
and
make
a
perfume
before
the
Lord
.
To
furnish
both
you
and
my selfe
herewith
,
I
have
made
choice
of
this
rich
Veine
in
one
of
the
Psalmes
of
David
,
(
as
you
have
heard
)
wherein
wee
shall
finde
the
praise
and
glory
of
God
bearing
very
strongly
.
The
Psalme
it selfe
,
is
in
genere
laudativo
,
that
is
,
of
that
kinde
of
Psalme
which
is
in
purpose
framed
for
the
exaltation
of
the
name
and
praise
of
God
.
For
the
scope
of
the
words
no
more
but
this
:
The
scope
The
Prophet
a
few
verses
before
,
having
set
forth
severall
deliverances
and
victories
,
which
God
had
given
him
and
his
people
Israel
,
his
heart
being
full
with
a
Commemoration
,
and
mention
of
so
many
mercies
,
of
the
love
of
the
Lord
,
and
admiration
of
his
goodnesse
,
in
these
two
verses
(
this
and
the
former
)
not
able
to
hold
any
longer
,
hee
easeth
himselfe
,
and
breakes
forth
into
the
praises
of
his
God
in
this
manner
:
Blessed
be
the
God
that
daily
ladeth
us
with
his
benefits
,
&c.
For
the
meaning
of
the
words
,
and
meaning
of
the
words
.
a
little
will
suffice
,
because
here
is
nothing
scarce
,
either
word
or
phrase
,
but
is
every
mans
language
.
He
that
is
our
God
,
that
is
,
that
God
with
whom
we
are
in
Covenant
,
whom
wee
serve
and
worship
.
That
God
,
whether
true
or
false
,
which
any
Nation
or
People
,
or
any
private
person
chuseth
for
a
god
,
and
bestowes
that
feare
,
and
love
,
&
other
points
of
worship
,
which
belongs
to
God
indeed
,
is
usually
termed
(
and
well
may
be
)
their
or
his
God
,
because
such
a
People
,
or
such
a
person
,
may
seem
to
have
a
right
and
interest
in
the
power
of
that
God
(
whatsoever
he
is
)
for
helpe
and
succour
in
times
of
need
.
Out
of
some
such
principle
as
this
he
spake
,
that
said
,
Iure
venit
cultos
ad
sibi
quisque
deos
;
that
is
,
every
man
hath
a
right
of
comming
to
those
gods
for
succour
whom
hee
worships
and
serves
.
So
that
David
expressing
himselfe
thus
:
He
is
our
God
,
that
is
the
God
of
salvation
,
it
is
as
if
he
had
said
:
Other
Nations
and
People
have
their
severall
gods
,
as
Paul
saith
,
There
are
that
are
called
gods
,
whether
in
heaven
,
or
in
earth
,
Gods
many
,
and
Lords
many
.
The
Moabites
have
their
god
,
the
Amorites
their
god
,
the
Sidonians
their
god
;
but
(
saith
hee
)
He
that
is
the
God
of
Israel
,
He
that
is
our
God
,
he
hath
a
preheminence
above
them
all
:
He
is
the
God
of
salvation
,
or
(
as
the
originall
hath
it
in
the
plurall
number
)
Salvations
,
that
is
,
he
only
stands
possessed
with
a
Prerogative
Royall
of
a
true
God
,
of
a
God
indeed
,
namely
Power
to
save
those
that
worship
him
,
and
that
every
way
;
it
being
one
of
the
great
royalties
annexed
to
the
Crowne
of
heaven
,
as
we
have
it
Psal.
3.8
.
Salvation
belongeth
unto
the
Lord
.
Salvation
,
that
is
,
both
the
power
and
the
act
,
of
saving
and
delivering
are
so
proper
to
the
true
God
,
that
they
are
not
communicable
with
any
creature
,
as
is
well
expressed
in
Esay
43.11
.
I
,
even
I
,
am
the
Lord
(
hee
speaks
it
once
,
and
again
,
for
the
greater
Emphasis
and
weight
,
and
that
they
which
heare
not
the
first
voice
,
may
heare
the
second
)
And
besides
mee
there
is
no
Saviour
,
not
only
none
so
great
,
so
mighty
,
&c.
but
none
at
all
.
Therefore
it
seemes
,
but
a
needlesse
limitation
of
Nebuchadnezzar
in
that
speech
of
his
Dan.
3.29
.
There
is
no
God
that
can
deliver
,
or
save
after
this
manner
:
the
truth
is
,
none
after
that
manner
,
or
any
other
.
It
followeth
:
[
And
to
God
the
Lord
belong
the
issues
of
death
]
the
originall
sounds
,
issues
against
death
.
This
clause
may
stand
under
a
double
interpretation
,
it
may
either
be
taken
concerning
the
destruction
of
the
wicked
,
or
concerning
the
deliverance
of
the
godly
.
According
to
the
former
interpretation
,
the
sense
falls
thus
:
To
the
Lord
God
are
,
or
doe
belong
Exitus
mortis
,
the
issues
:
of
death
,
that
is
,
Judgement
or
death
never
goeth
out
against
any
man
,
but
the
hand
of
God
is
in
it
,
it
is
of
his
fending
:
he
hath
death
at
that
command
,
that
hee
can
send
him
forth
against
any
man
.
But
I
finde
Interpreters
rather
inclining
to
the
other
Exposition
,
which
riseth
thus
:
[
And
to
the
Lord
are
the
issues
of
death
]
that
is
,
E
morte
,
From
,
or
out
of
death
,
so
that
there
is
no
creature
,
one
,
or
many
,
that
can
be
brought
so
low
,
so
neare
unto
death
,
or
never
so
much
under
the
power
of
death
,
but
God
hath
not
only
one
,
or
some
few
,
but
many
secret
wayes
of
escape
for
it
,
he
hath
choice
of
wayes
,
and
meanes
for
deliverance
,
when
it selfe
is
ready
to
say
there
is
none
at
all
:
With
him
there
is
plenteous
Redemption
.
Ps.
130.7
.
In
this
sense
,
this
latter
clause
further
expounds
those
words
in
the
former
[
is
the
God
of
Salvation
]
and
addes
weight
to
them
,
and
imports
that
God
is
not
simply
and
barely
a
God
of
Salvation
,
that
can
save
if
he
sets
himselfe
about
it
in
time
,
or
if
the
danger
and
strait
bee
not
over-pressing
above
measure
.
No
,
but
though
a
man
be
in
the
greatest
,
and
deepest
exigents
,
and
extremity
that
can
be
imagined
;
though
in
the
very
jawes
of
death
,
yet
God
can
make
out
an
outstretched
arm
of
help
,
and
reach
him
at
any
distance
whatsoever
.
This
Interpretatiō
being
more
agreeable
to
the
frequent
Method
of
the
Psalmes
,
wherein
the
latter
member
of
the
verse
is
exegeticall
,
or
expository
of
the
former
,
I
rather
chuse
to
follow
.
In
the
words
there
are
three
things
considerable
.
1.
The
interest
the
Church
and
Children
of
God
have
in
God
,
in
the
first
words
,
He
that
is
our
God
.
2.
The
benefit
that
redounds
to
the
Church
,
or
which
the
Church
may
assuredly
expect
;
by
meanes
of
this
interest
in
God
;
Salvation
,
or
Salvations
,
Many
in
number
and
divers
in
kinde
.
3.
And
lastly
,
the
extent
of
this
benefit
.
This
salvation
is
not
from
common
,
ordinary
,
lighter
dangers
,
but
from
the
greatest
,
and
deepest
,
and
dreadfullest
of
all
,
From
death
,
or
out
of
death
it selfe
,
in
those
words
,
To
the
Lord
belong
the
issues
of
death
.
The
first
of
these
,
the
interest
the
Church
hath
in
God
,
the
God
of
Salvations
,
poureth
us
out
the
blessing
of
this
observation
.
First
,
That
the
Church
and
Children
of
God
have
a
peculiar
and
speciall
interest
in
God
,
so
that
he
truly
is
,
and
may
be
called
Theirs
.
The
second
,
which
is
the
great
and
singular
benefit
redounding
unto
the
Church
from
this
her
interest
in
God
,
comes
not
much
behinde
it
,
leading
us
directly
to
the
Contemplation
of
this
sweet
conclusion
;
That
the
Church
of
God
may
with
all
confidence
and
assurance
of
hope
,
expect
from
him
Salvation
,
yea
,
Salvation
upon
salvation
,
Salvations
of
all
kindes
.
The
third
,
and
last
thing
considerable
in
the
words
,
the
extent
of
this
great
benefit
,
crowneth
the
soule
with
the
fatness
of
this
observation
or
doctrine
;
That
the
Church
of
God
,
by
vertue
of
her
interest
in
God
may
expect
and
shall
certainly
finde
safety
and
deliverance
by
one
meanes
or
other
,
not
from
common
or
lesser
dangers
only
,
but
from
the
greatest
and
deepest
of
all
:
or
more
briefly
thus
,
(
if
you
please
)
The
Church
of
God
can
never
be
brought
so
low
,
so
neare
death
,
and
ruine
,
but
that
God
hath
still
choice
of
wayes
,
and
meanes
for
her
deliverance
.
CAP.
II.
Wherein
the
nature
and
importance
of
that
propriety
,
or
interest
which
the
Church
hath
in
God
,
is
declared
.
LEt
us
take
the
first
thing
(
which
is
the
groundworke
of
all
)
into
consideration
:
It
is
like
we
shall
have
occasion
in
the
handling
hereof
to
draw
in
some
of
the
best
of
the
strength
in
the
other
two
.
The
great
and
important
truth
,
which
we
are
now
to
enquire
after
,
and
search
into
,
is
this
,
The
Church
and
people
of
God
have
a
peculiar
right
,
and
interest
in
God
,
by
meanes
whereof
he
may
truly
and
properly
bee
called
theirs
,
or
their
God
.
For
the
opening
and
managing
this
point
to
the
best
advantage
for
Christian
service
;
these
foure
things
(
I
conceive
)
are
requisite
to
bee
done
:
1.
To
shew
you
what
this
interest
is
,
what
manner
of
interest
it
is
,
and
what
is
the
nature
and
importance
of
it
.
2.
To
establish
you
in
the
truth
of
the
point
,
by
the
mouth
and
testimony
of
more
witnesses
from
the
Scripture
.
3.
To
lay
downe
,
&
consider
some
grounds
and
reasons
of
the
point
.
4.
And
lastly
,
to
bring
all
home
into
your
bosomes
in
the
use
and
application
.
For
the
first
;
That
interest
which
the
Holy
Ghost
here
certifies
,
the
Church
and
People
of
God
to
have
in
him
,
may
be
shadowed
out
unto
you
,
by
some
such
description
or
overture
as
this
:
It
is
a
gracious
propriety
of
himselfe
,
which
God
by
speciall
Covenant
,
and
deed
of
gift
(
as
it
were
)
hath
made
over
to
the
creature
,
willing
to
enter
into
such
Covenant
with
him
,
for
every
such
benefit
and
advantage
to
the
creature
,
which
in
a
lawfull
and
regular
way
,
such
as
becomes
the
Wisdome
and
Righteousnesse
of
God
,
may
advance
the
creature
to
its
greatest
happinesse
,
and
perfection
of
beeing
.
I
must
not
stand
to
weigh
every
particular
in
the
description
:
I
have
conceived
it
somewhat
more
fully
,
and
at
large
,
that
it
might
be
better
understood
without
further
explication
.
The
strength
of
it
,
and
that
which
is
most
materiall
to
be
considered
,
lyes
in
those
two
things
.
1.
I
call
it
a
Propriety
,
or
,
A
gracious
propriety
in
God
.
2.
That
which
I
make
the
end
,
or
intent
of
such
propriety
,
(
in
respect
of
the
creature
)
which
is
to
have
any
thing
done
by
God
,
towards
the
highest
advancement
of
it
,
in
a
regular
way
.
What
the
propriety
of
a
thing
is
(
in
the
ordinary
acception
of
the
word
)
we
all
know
;
it
is
nothing
else
,
but
that
power
which
every
man
hath
over
that
which
is
his
,
to
dispose
of
it
as
seemes
best
to
himselfe
in
a
lawfull
way
,
for
his
good
.
Propriety
in
a
thing
,
if
it
be
full
and
perfect
,
subjects
the
thing
unto
us
,
and
puts
it
into
our
hand
to
doe
with
it
what
wee
please
,
according
to
any
improvement
,
any
accommodation
,
or
advantage
that
may
bee
made
by
it
.
If
a
man
hath
a
propriety
in
Land
,
he
may
Sell
,
Let
,
Exchange
,
Give
,
or
Live
upon
it
as
he
please
;
any
thing
hee
may
doe
in
a
lawfull
way
,
with
that
which
is
his
owne
,
by
the
benefit
of
that
propriety
he
hath
in
it
.
It
is
true
,
if
a
man
should
desire
to
doe
any
thing
with
that
which
is
his
owne
,
never
so
much
,
and
wherin
he
hath
as
absolute
a
propriety
,
as
a
man
can
be
possessed
of
,
that
tends
to
the
prejudice
,
or
damage
of
the
publique
;
here
the
Law
riseth
up
against
him
as
a
Lion
in
the
way
,
and
suffers
him
not
to
doe
it
.
As
for
example
:
though
a
mans
money
be
never
so
much
his
owne
,
hee
may
not
hire
men
with
it
to
serve
him
in
any
unlawfull
,
or
sinfull
way
,
as
to
Murther
,
Poyson
,
Betray
,
or
the
like
;
(
but
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
lawlesse
man
,
he
cannot
sin
,
having
no
Law
upon
him
)
but
this
propriety
is
of
persons
in
things
,
which
never
is
mutuall
,
or
reciprocall
:
the
things
that
a
man
owneth
,
and
hath
propriety
in
,
cannot
be
said
to
have
interest
or
propriety
in
him
,
or
any
power
over
him
,
except
it
be
in
a
Metaphoricall
,
and
Morall
sense
:
as
wee
use
to
say
of
great
Estates
,
the
Silver
and
Gold
of
covetous
,
and
base
minded
men
,
their
money
rather
hath
a
propriety
in
them
,
and
power
over
them
,
then
they
over
it
;
but
this
is
not
to
our
purpose
.
There
is
another
kinde
of
propriety
(
differing
somewhat
from
the
former
)
which
is
in
persons
,
and
is
grounded
either
in
naturall
,
or
in
civill
relations
.
Naturall
,
as
betweene
the
Father
and
the
Son
;
the
Father
hath
a
propriety
in
the
Son
,
and
the
Son
hath
a
propriety
in
the
Father
,
so
it
is
betweene
Brother
and
Brother
,
and
in
other
relations
of
that
kinde
.
Civill
,
as
betweene
Prince
and
People
,
Master
and
Servant
,
&c.
The
Prince
hath
a
propriety
in
his
People
,
and
the
People
in
their
Prince
;
and
so
the
Master
in
the
Servant
,
and
the
Servant
in
the
Master
.
This
propriety
is
alwaies
mutuall
,
and
reciprocall
,
though
the
persons
be
at
never
so
great
a
distance
,
either
in
civill
,
or
naturall
dignity
.
As
for
example
:
The
wife
hath
a
propriety
in
her
husband
,
as
well
as
the
husband
in
the
wife
,
and
so
the
Subject
in
the
Prince
or
Ruler
,
as
well
as
the
Prince
in
his
Subject
.
Now
that
is
here
to
be
considered
,
that
the
intent
of
all
these
interests
and
proprieties
,
betweene
person
and
person
,
is
the
same
that
was
in
that
other
propriety
of
persons
in
things
and
possessions
.
Namely
,
that
every
person
that
hath
such
or
such
a
propriety
in
another
,
should
reape
and
enjoy
every
such
benefit
and
advantage
,
that
by
vertue
of
such
a
relation
,
it
could
in
way
of
equity
and
reason
desire
or
expect
.
And
if
there
were
no
sinfull
defects
in
persons
thus
mutually
proprietated
each
in
other
,
this
would
be
done
on
every
side
:
A
wife
that
hath
propriety
in
a
husband
,
should
receive
continually
from
him
every
such
kindnesse
,
support
,
instruction
,
and
every
other
service
of
love
that
may
tend
to
her
comfort
and
welbeeing
,
according
to
the
uttermost
strength
and
power
of
her
husband
.
And
so
on
the
other
hand
,
the
husband
should
receive
from
the
wife
,
the
like
measure
of
honour
,
reverence
,
obedience
,
&c.
by
vertue
of
his
interest
and
propriety
in
her
.
So
when
the
Scriptures
give
unto
the
Church
a
right
and
propriety
in
God
(
as
both
in
this
place
and
elsewhere
,
as
we
shall
heare
presently
it
doth
)
the
meaning
is
,
that
looke
whatsoever
is
in
God
,
Power
,
Wisdome
,
Justice
,
Mercy
,
&c.
it
may
lawfully
lay
claime
to
all
by
vertue
of
this
propriety
,
and
may
confidently
expect
(
and
shall
not
bee
denied
)
that
God
will
be
unto
it
according
to
his
excellent
greatnesse
,
proportionably
for
a
God
indeed
,
in
due
time
,
and
in
the
best
way
,
all
that
can
be
for
the
advancement
and
benefit
of
the
creature
.
So
that
suppose
the
creature
it selfe
(
if
it
bee
fit
to
make
such
a
supposition
,
as
to
explaine
a
truth
of
such
importance
little
question
need
bee
)
suppose
I
say
the
creature
it self
were
or
could
bee
personally
invested
&
possessed
with
all
that
infinite
Power
,
Wisdome
,
Mercy
,
Iustice
,
&c.
which
are
in
God
,
and
could
doe
every
whit
as
much
for
its
owne
advancement
,
support
,
deliverance
,
or
the
like
,
as
God
himselfe
now
can
doe
,
it
would
doe
no
more
,
it
could
doe
no
more
,
then
God
will
doe
,
yea
,
hath
engaged
himselfe
to
do
by
that
Covenant
,
wherein
he
hath
made
over
himselfe
,
or
a
propriety
in
himselfe
to
the
creature
.
For
this
is
the
perfect
and
full
extent
of
the
benefit
of
such
propriety
as
now
we
speake
of
,
of
one
person
in
another
,
when
a
man
may
with
confidence
expect
(
and
not
be
disappointed
)
that
any
strength
,
power
,
or
ability
of
doing
him
good
,
lodging
in
such
a
person
,
shall
be
as
duly
,
as
carefully
imployed
for
him
,
according
to
the
lawes
and
binding
conditions
of
that
particular
kinde
of
propriety
which
he
hath
in
him
,
as
if
himselfe
had
the
managing
and
disposing
of
all
this
in
his
own
hands
.
But
the
truth
is
,
that
proprieties
in
persons
amongst
creatures
,
neverhold
out
their
full
weight
and
measure
.
It
is
somewhat
a
full
expression
this
way
which
Iehosaphat
useth
to
Ahab
,
I
am
as
thou
art
,
my
people
as
thy
people
,
and
my
horses
as
thy
horses
:
meaning
,
he
should
have
as
much
use
and
service
of
him
and
his
,
as
if
they
were
all
his
owne
,
1
King
.
22.4
.
Thus
Paul
Ephes.
6.10
.
teacheth
us
excellently
how
to
interpret
and
to
conceive
of
this
our
propriety
in
God
:
Finally
my
Brethren
be
strong
in
the
Lord
,
and
in
the
power
(
or
with
the
power
)
of
his
might
.
What
is
it
to
bee
strong
in
the
Lord
,
and
in
,
or
with
the
power
of
his
might
?
Doubtlesse
the
Apostles
meaning
duely
considered
,
riseth
to
agreat
height
;
he
would
have
the
Children
of
God
,
who
beleeve
in
Christ
,
to
take
unto
themselves
,
and
put
on
as
great
a
confidence
of
their
salvation
,
and
everlasting
happinesse
,
in
regard
of
the
mighty
power
of
God
to
effect
it
,
as
if
themselves
had
the
same
Almightinesse
,
and
al-sufficiency
of
power
in
their
owne
hand
,
to
use
and
exercise
at
their
owne
desires
,
and
were
as
mighty
themselves
as
God
is
,
for
the
effectuall
procuring
of
their
owne
happinesse
;
implying
,
that
by
meanes
of
this
propriety
in
God
,
they
have
no
more
cause
to
feare
or
doubt
any
thing
in
this
kinde
then
they
should
or
would
have
,
if
themselves
were
omnipotent
:
this
is
to
bee
strong
in
the
Lord
,
and
with
the
power
of
his
might
.
There
is
somewhat
the
like
expression
,
Psal.
84.5
.
Blessed
is
the
man
whose
strength
is
in
thee
:
That
very
strength
which
is
in
God
,
by
an
effectuall
faith
and
dependancy
becomes
the
creatures
,
as
truly
as
if
it selfe
were
the
subject
of
it
.
It
is
true
in
the
relations
we
speake
of
betweene
creature
and
creature
,
as
betweene
wife
and
husband
,
son
and
father
,
&c.
the
propriety
that
mutually
intercedes
,
gives
right
reciprocally
of
as
much
as
we
speake
of
.
As
for
instance
,
the
husband
being
the
wives
husband
(
and
so
she
having
a
propriety
in
him
)
stands
bound
by
the
Law
of
God
and
Conscience
,
by
vertue
of
that
propriety
the
wife
hath
in
him
,
to
doe
as
much
for
her
good
by
all
the
power
he
hath
,
as
the
woman
her selfe
could
doe
,
(
I
still
meane
in
a
way
of
equity
and
right
)
if
shee
were
wife
,
and
husband
both
,
or
had
all
that
power
in
every
kinde
in
her
owne
hand
,
which
her
husband
now
hath
.
And
so
back
again
,
the
wife
stands
bound
in
the
same
manner
to
her
husband
,
by
vertue
of
that
propriety
he
hath
in
her
:
and
so
likewise
it
is
betweene
Son
and
Father
,
and
Father
and
Sonne
.
But
though
the
due
debt
be
as
round
a
reckoning
as
we
speake
of
,
〈◊〉
from
creature
to
creature
,
where
any
such
propriety
intercedes
,
yet
it
can
hardly
be
expected
,
that
ever
it
will
be
either
paid
or
received
in
full
;
the
insufficiency
and
disability
of
the
Creditor
being
such
as
it
is
.
And
though
men
and
women
be
godly
and
upright
,
truly
carefull
,
and
conscionable
to
pay
all
that
is
issuing
from
them
to
the
proprietary
,
yet
must
allowance
be
made
for
humane
frailties
and
infirmities
.
A
Wife
or
Husband
shall
but
wrong
themselves
,
to
expect
strictly
and
punctually
all
that
is
due
from
either
by
the
Law
of
that
propriety
which
each
hath
in
other
.
But
with
God
it
is
otherwise
:
he
is
every
wayes
sufficient
and
able
:
we
need
not
thinke
of
any
Deductions
,
or
Abatements
to
be
made
by
him
:
Where
he
gives
a
propriety
of
,
and
in
himselfe
,
looke
whatsoever
the
Law
of
that
propriety
interpreted
in
the
largest
and
most
favourablest
manner
for
the
creatures
benefit
,
can
challenge
,
it
is
(
and
so
he
will
esteeme
it
accordingly
)
an
honor
done
to
him
,
to
expect
from
him
in
full
paiment
to
the
utmost
farthing
.
Now
how
great
(
or
rather
indeed
infinite
)
that
summ
is
,
we
have
already
used
an
expression
unto
you
,
which
sets
it
forth
to
the
full
.
And
this
for
the
first
thing
propounded
,
What
that
right
,
or
propriety
is
which
the
Church
of
God
hath
in
him
,
what
a
mighty
and
glorious
an
Interest
it
is
.
CAP.
III.
Containing
proofes
from
Scripture
of
the
Churches
propriety
,
or
interest
in
God
.
IN
the
next
place
,
That
they
have
indeed
such
an
interest
as
hath
beene
expressed
,
let
us
see
whether
the
holy
Ghost
doth
not
abundantly
confirme
it
in
the
Scriptures
.
Among
many
witnesses
that
would
rejoyce
to
speake
in
this
case
,
I
shall
desire
you
to
heare
but
two
or
three
.
These
are
sufficient
to
establish
the
matter
,
though
it
be
of
greatest
importance
.
The
tenour
of
the
Covenant
that
God
long
since
made
with
Abraham
,
expresly
containes
this
propriety
we
speake
of
to
the
full
.
I
will
establish
my
Covenant
betweene
mee
and
thee
,
and
thy
seed
after
thee
in
their
generations
,
for
an
everlasting
Covenant
,
to
be
a
God
unto
thee
,
and
to
thy
seed
after
thee
,
Gen.
17.7
.
And
in
the
latter
end
of
the
following
verse
,
repeating
the
summe
of
this
Covenant
,
he
addeth
;
and
I
will
be
their
God
.
This
seed
of
Abraham
(
as
S.
Pauls
Exposition
makes
it
cleare
)
are
those
that
walke
in
the
steps
of
the
faith
of
Abraham
,
and
these
are
that
Church
of
God
we
speake
of
.
Now
,
what
is
the
direct
and
full
meaning
of
this
clause
,
I
will
be
their
God
.
In
what
,
or
in
what
degree
would
the
Lord
have
Abraham
and
his
seed
conceive
their
condition
to
be
bettered
and
advanced
by
this
bargaine
(
as
it
were
)
that
God
now
made
with
them
,
in
making
over
himselfe
unto
them
?
There
can
be
no
other
meaning
,
but
to
this
effect
:
I
will
be
their
God
,
that
is
,
I
will
be
ready
at
all
times
with
my
out-stretched
arme
,
my
Almighty
power
,
to
helpe
them
,
to
relieve
them
,
to
provide
for
them
,
to
doe
them
good
every
wayes
,
according
to
my
greatnesse
and
excellency
.
There
is
a
greater
Emphasis
and
weight
in
it
(
as
I
conceive
)
to
promise
that
he
would
be
a
God
unto
them
,
then
if
he
had
said
he
would
bee
a
Friend
,
yea
,
then
if
hee
had
said
hee
would
bee
a
Father
,
as
appeares
by
such
other
places
where
both
these
expressions
are
used
together
of
being
a
Father
unto
his
people
,
and
being
a
God
,
this
being
still
put
in
the
last
place
,
as
more
weighty
,
and
adding
somewhat
unto
the
former
,
Joh.
20.17
.
I
ascend
unto
my
Father
,
and
your
Father
,
and
to
my
God
,
and
to
your
God
.
For
although
for
a
creature
to
receive
such
a
promise
from
God
,
that
he
would
be
a
Father
unto
him
,
may
imply
as
much
in
a
direct
and
ready
consequence
,
as
if
hee
had
said
he
would
bee
a
God
unto
him
:
yet
hee
must
reason
a
little
,
to
come
at
the
full
apprehension
hereof
:
he
must
consider
how
great
hee
was
that
made
the
promise
of
being
a
Father
unto
him
;
the
word
Father
doth
not
carry
as
much
in
it
as
the
other
word
,
God
,
doth
:
though
comming
from
the
mouth
of
God
,
it
drawes
as
much
after
it
.
When
he
promiseth
,
or
covenanteth
with
the
creature
to
be
a
God
unto
it
,
he
promiseth
to
doe
all
things
to
it
,
and
for
it
,
answerable
to
an
infinite
goodnesse
and
power
,
such
as
are
proper
to
a
God
;
else
he
could
not
properly
bee
said
to
bee
their
God
,
or
a
God
unto
them
,
but
only
in
part
,
or
a
piece
of
a
God
;
to
bee
unto
them
,
or
to
doe
for
them
,
only
according
to
the
line
and
proportion
of
a
creature
:
as
for
example
,
to
be
unto
them
as
Abraham
was
unto
Isaac
,
to
give
them
an
earthly
inheritance
;
or
as
Ioshuah
to
the
people
,
an
earthly
Deliverance
;
or
as
David
to
Solomon
,
an
earthly
Kingdome
:
any
of
these
,
or
all
together
will
not
make
up
the
summe
of
those
words
,
to
be
a
God
unto
them
.
This
would
rather
be
to
be
Abraham
,
Ioshuah
,
or
David
unto
them
;
he
is
not
their
God
,
except
his
infinite
goodnesse
,
and
omnipotency
be
theirs
;
for
what
is
God
without
these
?
The
Prophet
David
often
in
this
Booke
of
Psalmes
professeth
and
triumpheth
in
this
peculiar
interest
himselfe
had
in
God
,
as
a
member
of
his
Church
,
and
confirmeth
likewise
the
generall
title
,
and
right
which
the
Church
of
God
hath
in
him
.
Psal.
144.15
.
Blessed
be
the
people
that
be
in
such
a
case
;
yea
,
blessed
is
that
people
whose
God
is
the
Lord
.
Where
the
Prophet
doth
not
only
speake
to
the
point
in
hand
,
to
confirme
and
establish
that
,
namely
,
that
the
Lord
is
the
God
of
his
People
&
Church
,
(
for
it
is
cleare
he
speaks
of
these
,
these
are
the
persons
upon
whose
heads
he
sets
this
crowne
of
blessednesse
)
but
withall
more
particularly
,
and
fully
he
informes
in
what
sense
it
must
needs
be
taken
,
where
it
is
said
that
God
is
the
God
of
his
people
,
or
that
they
have
a
propriety
in
him
;
namely
,
in
the
sense
already
expressed
:
he
is
theirs
quantus
quantus
est
,
as
great
,
as
glorious
,
as
mighty
,
as
excellent
every
way
as
he
is
.
For
we
see
hee
pronounceth
them
blessed
in
respect
of
this
propriety
,
or
interest
of
theirs
in
God
.
Blessed
is
that
people
whose
God
is
the
Lord
.
Now
if
their
interest
extended
no
further
but
to
some
inferiour
degree
of
his
power
,
the
people
that
had
some
creature
for
their
God
,
might
be
as
blessed
as
they
.
Nebuchadnezzars
Courtiers
had
him
for
their
God
,
they
had
an
interest
in
their
King
,
and
(
no
question
)
he
did
many
things
for
them
,
for
their
advancement
in
the
world
,
but
these
were
not
blessed
by
any
such
interest
,
because
Nebuchadnezzar
could
not
bee
a
God
unto
them
.
Another
testimony
you
may
peruse
at
leisure
,
2
Cor.
6.16
.
I
now
make
haste
to
the
Grounds
and
Reasons
.
CAP.
IV.
Whereing
foure
severall
Grounds
or
Reasons
of
the
Churches
propriety
in
God
,
are
laid
downe
,
and
opened
.
AMongst
many
considerations
that
might
be
laid
downe
as
grounds
or
reasons
of
this
interest
and
propriety
of
the
Church
in
God
,
I
shall
only
insist
upon
foure
which
are
most
obvious
,
and
nearest
at
hand
to
every
mans
thoughts
.
The
first
is
,
the
love
,
and
affection
that
God
bare
unto
this
Church
,
and
people
of
his
,
yea
,
even
before
they
were
either
Church
or
People
unto
him
,
or
he
theirs
,
in
any
such
relation
as
now
they
stand
.
It
is
true
that
now
he
loves
them
,
because
they
are
his
in
that
peculiar
maner
that
now
he
hath
made
them
his
,
by
the
great
cost
and
charge
both
of
his
Son
,
and
Spirit
bestowed
on
them
:
And
yet
I
conceive
hee
loves
them
as
much
(
or
rather
more
)
because
he
is
theirs
,
then
because
they
are
his
.
An
upright
and
just
man
loves
his
promise
and
upright
dealing
more
,
then
he
doth
his
possessions
or
estate
,
as
David
in
effect
affirmeth
,
in
Psal.
15.4
.
Now
God
loving
his
People
because
they
are
his
,
loves
them
as
a
wise
and
upright
man
loves
his
inheritance
or
possession
;
which
kinde
of
love
,
in
the
expression
of
it
,
is
capable
of
subjection
to
a
Superiour
,
and
must
give
place
when
time
is
:
but
loving
them
because
he
is
theirs
,
and
they
have
a
propriety
in
him
,
hee
loves
them
as
he
doth
his
owne
truth
and
faithfulnesse
,
in
the
performance
of
his
promise
;
which
is
a
soveraigne
love
,
and
to
be
commanded
&
over-ruled
by
nothing
whatsoever
.
And
if
God
had
not
loved
his
Church
and
People
before
they
became
either
the
one
or
the
other
unto
him
,
it
is
certaine
hee
would
never
have
loved
them
;
because
it
is
impossible
that
any
,
or
all
other
meanes
whatsoever
either
in
heaven
or
earth
,
should
.
ever
have
made
a
Church
or
People
unto
him
of
persons
defiled
with
sin
,
without
the
concurrence
and
assistance
,
nay
,
without
the
precurrence
and
ducture
of
his
owne
love
thereunto
.
Of
this
love
of
God
towards
his
Church
,
before
their
Church-making
or
drawing
neare
to
him
in
any
such
relation
,
the
Scripture
speaketh
exprefly
.
John
3.16
.
So
God
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
&c.
That
love
of
God
,
in
the
wombe
whereof
Jesus
Christ
as
given
unto
the
world
,
and
consequently
unto
those
,
of
whom
his
Church
is
raised
and
built
,
(
for
no
man
can
imagine
these
to
bee
here
excluded
,
though
neither
doe
I
conceive
them
to
bee
solely
and
precisely
intended
)
was
conceived
,
must
needs
go
before
the
raising
of
this
Temple
unto
him
,
because
this
was
actually
done
by
Jesus
Christ
as
given
(
at
least
in
promise
.
)
So
John
6.37
.
All
that
the
Father
giveth
me
shall
come
unto
me
,
and
ver.
44.
No
man
can
come
unto
me
,
except
the
Father
which
hath
sent
me
draw
him
.
And
again
ver.
45.
Every
man
therefore
that
hath
heard
,
and
learned
of
the
Father
,
commeth
unto
me
.
Now
all
these
,
and
such
like
acts
of
God
,
acted
and
exercised
upon
men
,
not
yet
actually
brought
home
to
Christ
,
but
for
and
about
the
bringing
of
them
home
to
him
,
as
giving
to
Christ
,
drawing
to
Christ
,
teaching
,
&c.
are
apparently
the
fruits
,
or
acts
of
such
a
love
in
God
towards
them
;
which
hath
precedency
both
in
order
of
nature
,
and
time
also
,
before
that
love
of
his
wherewith
he
loveth
them
as
being
in
Christ
;
that
is
,
as
being
made
a
Church
and
People
unto
him
.
Thus
it
is
evident
,
that
there
was
in
God
a
love
towards
his
Church
and
People
before
the
light
of
either
of
these
,
or
the
like
relations
arose
upon
them
.
Let
us
then
proceed
in
our
Demonstration
.
The
nature
and
property
of
love
(
we
know
)
that
is
reall
and
in
truth
,
is
to
be
bountifull
,
as
S.
Paul
affirmeth
:
1
Cor.
1.13
.
The
Father
loveth
the
Son
,
saith
Christ
,
John
3.35
.
and
hath
given
all
things
into
his
hand
.
When
the
love
and
affection
of
God
is
cast
upon
the
creature
,
Himselfe
,
Son
,
Spirit
,
and
all
he
hath
,
shall
not
stay
behinde
.
Love
,
and
Gift
,
affection
,
and
expression
in
God
we
shall
still
finde
together
,
John
3.16
.
So
God
loved
the
world
that
he
gave
,
&c.
and
2
Thes.
2.16
.
Even
the
Father
which
hath
loved
us
,
and
given
us
everlasting
consolation
.
So
S.
Paul
speaking
of
Christ
,
saith
thus
;
Who
hath
loved
me
,
and
given
himselfe
for
me
.
Gal.
2.20
.
Now
the
love
of
God
to
his
Church
being
the
greatest
and
most
transcendent
love
,
he
must
finde
out
an
expression
or
gift
answerable
to
it
,
otherwise
there
would
be
losse
of
some
part
of
the
glory
belonging
to
it
.
For
he
cannot
be
praised
and
magnified
but
according
to
such
a
measure
thereof
as
is
manifested
to
the
creature
.
The
gift
that
should
expresse
the
height
,
depth
,
breadth
,
length
of
this
love
to
the
full
,
can
be
no
other
then
himselfe
,
and
that
as
God
;
all
other
would
be
defective
.
If
there
had
beene
any
thing
greater
,
any
thing
better
then
himselfe
,
it
is
like
we
should
have
had
it
,
and
that
had
been
fittest
for
his
purpose
herein
.
I
am
drawne
to
use
such
an
expression
unto
you
,
(
which
I
confesse
might
otherwise
seeme
somewhat
hard
,
and
strange
)
because
I
finde
one
of
like
importance
in
a
matter
not
much
unlike
,
or
rather
indeed
very
neare
to
that
we
now
speake
of
,
in
that
Scripture
Heb.
6.13
.
When
God
(
saith
the
Apostle
)
made
the
promise
to
Abraham
,
because
he
had
no
greater
to
sweare
by
,
he
sware
by
himselfe
.
[
Because
he
had
no
greater
,
&c.
]
if
that
be
the
spirit
of
the
words
which
I
conceive
,
(
neither
can
I
apprehend
what
other
it
should
be
with
any
tolerable
congruity
of
Reason
)
they
are
a
straine
of
speech
to
be
heard
out
of
the
mouth
of
an
infinite
God
,
fearefully
high
and
glorious
.
Because
he
had
no
greater
to
sweare
by
,
therefore
he
sware
by
himselfe
,
clearely
implying
,
that
if
he
had
a
greater
then
himselfe
,
he
would
have
sworne
by
him
.
For
this
is
the
reason
delivered
in
plaine
and
expresse
tearmes
why
he
sware
by
himselfe
,
because
he
had
no
greater
:
As
if
the
infinite
Al-sufficiency
of
God
himselfe
did
not
give
him
that
satisfaction
which
he
desired
,
for
the
confirmation
of
his
oath
,
made
to
the
heires
of
promise
,
in
respect
of
the
weaknesse
and
marvellous
backwardnesse
of
their
hearts
to
beleeve
,
unto
perfect
establishment
and
assurance
:
but
he
would
have
had
a
greater
if
it
might
have
beene
,
and
have
passed
by
himself
;
if
there
had
been
infinitum
,
infinito
infinitius
,
this
had
been
an
only
choice
for
him
in
this
case
.
To
say
that
the
words
imply
only
this
,
Gods
greatnesse
above
all
others
,
makes
the
sense
but
cold
and
waterish
.
For
it
is
not
the
scope
of
the
Holy
Ghost
here
to
declare
the
greatnesse
of
God
,
but
rather
the
greatnesse
of
his
desire
to
satisfie
the
heires
of
promise
(
as
they
are
called
)
that
is
his
Church
and
People
,
with
the
strongest
and
mightiest
consolations
touching
the
truth
and
stablenesse
of
that
promise
of
life
by
Christ
.
And
for
this
purpose
the
words
in
the
sense
given
are
(
as
is
evident
)
of
mighty
importance
.
So
desirous
he
was
,
that
his
children
should
be
filled
with
faith
,
and
the
strong
consolations
of
it
,
that
if
hee
had
had
any
greater
,
or
more
effectuall
meanes
for
the
bringing
it
to
passe
,
they
had
been
used
;
and
the
words
thus
understood
,
are
but
an
expression
and
breaking
out
of
the
mighty
power
of
that
love
of
his
towards
his
Children
,
which
all
this
while
we
speake
of
,
which
moves
him
to
give
his
owne
selfe
unto
them
;
if
he
had
any
greater
then
himselfe
,
they
should
have
had
it
;
but
for
himselfe
they
shall
be
sure
of
.
As
we
heard
before
of
Christs
love
mentioned
by
S.
Paul
,
Who
loved
me
,
and
gave
himselfe
for
me
:
Like
love
,
like
bounty
,
like
affection
,
like
expression
.
Thus
you
see
the
love
and
affection
in
God
towards
his
Church
to
be
one
cause
or
reason
why
he
gives
them
this
interest
and
propriety
in
himselfe
,
which
the
Doctrine
speaketh
of
.
A
second
Ground
of
the
point
is
,
The
gift
,
or
bestowing
of
Iesus
Christ
upon
the
world
,
So
God
loved
the
world
,
that
hee
gave
his
only
begotten
Son
,
&c.
as
you
heard
before
,
Iohn
3.
Though
the
love
of
God
to
his
Church
was
the
Basis
,
or
prime
cause
of
that
propriety
it
now
hath
in
him
,
yet
was
it
not
either
the
only
or
immediate
cause
thereof
.
This
affection
of
his
,
notwithstanding
they
were
yet
afarre
off
(
as
S.
Paul
speakes
)
and
lay
at
as
great
a
distance
as
is
between
heaven
and
earth
,
from
being
a
Church
or
holy
People
unto
him
,
from
having
any
such
peculiar
interest
or
propriety
in
him
.
Sin
had
separated
(
and
that
with
a
high
hand
)
betweene
him
and
them
,
and
had
fixed
a
great
gulfe
betwixt
the
one
and
the
other
(
moveable
only
by
him
that
hath
power
to
remove
the
earth
out
of
his
place
)
which
kept
them
asunder
from
comming
one
at
the
other
.
God
could
not
reach
or
come
at
his
creature
with
any
other
expression
of
his
love
,
till
this
gulfe
was
removed
,
till
sin
that
hindered
was
taken
out
of
the
way
:
much
lesse
was
it
possible
for
the
creature
to
have
made
any
approach
neare
unto
him
to
have
gained
any
thing
upon
him
,
or
in
him
,
till
then
.
Now
to
fill
up
this
vaste
,
dreadfull
,
and
devouring
gulfe
,
and
so
to
make
the
way
passable
from
God
to
the
creature
,
and
from
the
creature
back
again
unto
God
,
there
was
nothing
else
to
be
found
in
heaven
or
earth
of
any
proportion
,
or
any
wayes
commensurable
thereunto
,
but
only
one
,
that
might
lawfully
count
it
no
robbery
to
be
equall
with
God
,
being
God
himselfe
blessed
for
ever
.
The
infinitely
wise
,
just
,
and
righteous
God
,
could
have
found
no
other
consideration
of
value
and
weight
sufficient
to
have
built
a
dispensation
of
that
most
righteous
and
just
Law
of
his
upon
,
[
In
the
day
thou
eatest
thereof
thou
shalt
die
the
death
]
but
only
the
death
of
his
owne
only
begotten
.
Had
all
other
creatures
in
heaven
and
earth
consented
together
in
one
to
have
given
out
their
strength
and
beeings
to
the
uttermost
,
to
have
raised
a
consideration
,
or
reason
amongst
them
why
God
should
have
passed
over
those
words
of
his
,
as
if
they
had
never
beene
spoken
,
should
have
let
fall
that
solemne
intermination
or
threatning
of
his
to
the
ground
,
never
to
have
executed
what
he
had
threatned
,
the
wisdome
of
God
doubtlesse
,
and
zeale
to
his
glory
would
have
despised
it
,
and
laughed
it
to
scorne
(
whatsoever
possibly
it
might
have
amounted
unto
)
and
would
have
beene
more
ready
to
have
fallen
upon
Mediators
and
Offenders
together
with
fiery
indignation
,
then
any
wayes
relented
,
or
stood
so
much
as
to
consider
what
he
had
to
doe
,
upon
the
tender
of
any
such
propositions
unto
him
.
It
was
no
worke
,
no
undertaking
for
creatures
to
salve
the
glory
of
an
infinite
Wisdome
and
Majesty
,
in
case
he
should
let
such
words
of
his
goe
for
nought
,
and
vanish
into
the
winde
,
which
were
uttered
with
such
solemnity
,
upon
such
just
and
righteous
grounds
in
the
sight
of
heaven
and
earth
.
It
might
justly
have
been
thought
that
God
had
prized
such
words
as
those
at
a
low
and
under
rate
,
and
consequently
undervalued
himselfe
in
the
bargaine
,
if
he
had
sold
them
at
any
such
rate
or
price
as
the
creature
could
have
given
.
But
the
death
and
sufferings
of
his
owne
Son
,
this
was
a
price
that
weighed
somewhat
like
in
his
hand
:
upon
consideration
hereof
it
was
no
waies
grievous
unto
him
,
to
dispense
with
his
Law
,
and
suspend
the
execution
thereof
for
ever
,
as
far
as
it
concernes
those
that
shall
unfainedly
acknowledge
this
inestimable
grace
of
his
,
who
hath
thus
bought
them
from
under
so
heavy
a
curse
and
condemnation
.
It
is
not
the
least
prejudice
or
disparagement
to
the
infinite
Wisdome
or
Majesty
of
God
,
or
the
least
diminishing
of
the
authority
of
any
of
his
Lawes
,
or
threatnings
whatsoever
,
to
let
Lawes
and
threatnings
sleep
upon
such
a
Pillow
as
this
is
,
and
not
to
be
put
into
execution
upon
the
intercession
of
such
a
consideration
as
this
.
And
thus
we
see
how
the
gift
of
Iesus
Christ
likewise
was
of
absolute
necessity
to
bring
about
this
great
and
wonderfull
thing
in
the
world
,
that
sinfull
men
and
women
,
the
generation
of
which
the
Church
of
God
is
made
,
should
have
this
deare
interest
and
propriety
in
him
.
God
notwithstanding
his
love
to
his
People
,
before
they
were
a
People
unto
him
,
had
yet
no
other
way
to
communicate
himselfe
in
any
grace
or
favour
unto
them
,
much
lesse
to
make
them
his
Church
,
and
give
them
so
deepe
an
interest
in
him
,
but
only
by
the
living
way
of
the
death
and
sufferings
of
his
owne
Son
,
his
zeale
to
his
owne
glory
in
doing
what
he
had
said
,
in
executing
what
he
had
threatned
,
would
have
eaten
up
and
devoured
all
this
affection
to
them
,
had
it
not
fed
upon
the
death
of
Christ
,
and
been
therewith
satisfied
.
The
third
Ground
or
Reason
is
the
great
and
gracious
Covenant
that
God
himselfe
hath
made
with
men
to
this
effect
or
purpose
:
He
hath
made
over
himselfe
unto
them
as
by
a
deed
of
gift
,
by
an
everlasting
Covenant
,
for
a
possession
,
portion
,
or
an
inheritance
.
He
hath
power
to
dispose
of
himselfe
in
this
kinde
,
or
any
other
,
(
for
unto
whose
will
can
he
be
in
subjection
but
unto
his
owne
?
)
and
this
is
the
gracious
disposition
he
hath
pleased
to
make
of
himselfe
,
he
thinkes
himselfe
well
bestowed
on
men
,
and
will
not
repent
of
it
for
ever
.
There
is
nothing
in
the
Covenant
,
nor
about
the
making
of
it
,
that
any
wayes
can
give
occasion
to
the
revoking
or
altering
of
it
.
He
was
at
liberty
in
the
making
of
it
,
and
was
no
wayes
forced
upon
it
,
the
creature
was
far
enough
from
soliciting
him
therunto
,
from
enforcing
any
such
thing
upon
him
,
as
far
in
will
,
as
in
power
otherwise
.
This
Covenant
is
that
which
holds
and
keepes
him
close
to
his
Church
,
when
other
bands
are
somewhat
loose
,
as
Psal.
105.8
.
He
hath
alway
remembred
his
Covenant
.
So
ver.
42.
When
the
People
had
provoked
him
in
the
Wildernesse
,
and
he
neverthelesse
wrought
still
for
them
,
and
did
them
good
,
the
Holy
Ghost
gives
this
reason
for
it
,
For
he
remembred
his
holy
Promise
.
Now
this
Covenant
of
God
by
which
he
hath
disposed
himselfe
to
his
Church
in
respect
of
the
different
expressions
of
it
,
may
be
conceived
to
be
two-fold
:
(
Though
it
is
true
that
both
these
are
in
effect
and
for
substance
but
the
same
)
First
,
Conditionall
.
Secondly
,
Positive
,
and
absolute
.
The
former
is
made
and
established
,
not
with
the
Church
of
God
alone
,
but
together
with
them
,
with
the
whole
world
.
There
is
no
creature
under
heaven
,
but
God
hath
thus
far
conditioned
or
covenanted
with
it
,
that
if
it
will
believe
and
accept
of
Jesus
Christ
from
his
hand
,
he
will
receive
it
,
and
be
a
God
unto
it
.
This
Covenant
(
or
rather
this
expression
of
the
Covenant
)
the
Scripture
often
mentioneth
.
Goe
ye
into
all
the
world
(
saith
our
Saviour
to
his
Apostles
)
and
preach
the
Gospel
to
every
creature
under
heaven
.
Marke
16.15
.
He
that
beleeveth
and
is
baptised
,
shall
be
saved
,
&c.
Preach
the
Gospell
to
every
creature
,
namely
,
that
is
capable
of
the
things
you
preach
,
or
of
the
great
blessing
offered
in
your
preaching
to
the
world
.
Happily
he
useth
a
terme
of
a
far
larger
extent
in
signification
,
then
strictly
to
include
and
expresse
the
persons
intended
,
namely
,
reasonable
creatures
,
Men
and
Women
,
for
this
reason
:
That
so
the
Apostles
in
the
first
offer
and
tender
of
the
Gospell
to
men
,
might
not
be
any
wayes
straightened
in
respect
of
Conscience
,
nor
any
wayes
discouraged
in
regard
of
hope
,
but
what
kinde
of
people
soever
they
should
meet
with
in
the
world
,
though
for
their
vilenesse
and
brutishnesse
of
their
lives
and
dispositions
,
they
seemed
beasts
or
any
thing
whatsoever
,
rather
then
men
or
women
to
them
;
yet
if
they
had
but
the
Image
or
Superscription
of
creatures
upon
them
,
they
should
neither
scruple
the
lawfulnesse
of
tendring
the
offer
of
grace
unto
them
,
nor
be
discouraged
concerning
hope
of
their
accepting
it
.
It
is
a
phrase
of
somewhat
like
importance
with
that
2
Tim.
4.2
.
where
S.
Paul
injoynes
Timothy
to
preach
the
word
,
and
to
be
instant
in
season
,
and
out
of
season
.
The
expression
doth
not
imply
that
he
would
have
Timothy
doe
any
thing
(
no
not
preach
)
unseasonably
,
or
out
of
time
:
but
only
this
,
he
would
not
have
him
too
scrupulous
,
or
too
full
of
discretion
,
in
distinguishing
and
chusing
times
,
or
places
,
or
company
,
when
,
where
,
or
to
whom
he
should
preach
:
he
would
have
him
esteeme
all
times
,
places
,
and
companies
seasonable
for
that
worke
,
where
he
could
finde
any
to
heare
him
,
and
not
aske
any
questions
about
such
matters
as
these
for
conscience
sake
.
But
this
by
the
way
.
Now
,
by
preaching
of
the
Gospell
,
in
this
place
,
to
every
creature
,
our
Saviour
meanes
nothing
else
but
the
propounding
and
pressing
that
great
and
gracious
Covenant
of
God
to
every
man
and
woman
in
the
world
which
he
hath
established
with
the
world
in
Christ
;
namely
,
that
upon
their
believing
and
receiving
the
Gospel
and
Grace
tendered
,
he
will
reject
none
of
them
,
whatsoever
they
be
,
but
will
receive
them
into
Grace
,
and
be
their
God
,
and
save
them
.
For
all
this
(
and
much
more
)
is
evidently
contained
in
that
conditionall
promise
,
Whosoever
believeth
shall
be
saved
,
&c.
So
in
that
of
S.
Iohn
often
mentioned
,
this
conditionall
Covenant
is
clearely
expressed
.
Joh.
3.16
.
So
God
loved
the
world
,
that
whosoever
believeth
in
him
should
not
perish
,
&c.
Secondly
,
as
for
those
that
take
hold
of
the
former
Covenant
,
and
performe
the
condition
thereof
,
that
is
,
that
truely
believe
God
makes
a
positive
,
and
absolute
Covenant
with
them
(
without
any
further
condition
)
that
he
will
be
their
God
,
and
that
they
shall
be
his
People
.
The
truth
is
,
this
Covenant
is
directly
and
manifestly
included
in
the
former
.
For
a
promise
,
or
a
Covenant
conditionall
,
the
performance
whereof
is
suspended
upon
the
performance
of
such
,
or
such
a
thing
,
by
him
with
whom
it
is
made
,
puts
off
and
loseth
the
nature
of
conditionall
,
and
passeth
over
into
that
which
is
positive
and
absolute
,
when
the
condition
is
performed
.
As
for
example
,
David
covenanting
with
his
Souldiers
,
that
whosoever
should
smite
the
Iebusites
first
,
should
be
Captaine
,
or
Chiefe
.
1
Chron.
11.6
.
made
in
effect
an
absolute
Covenant
with
Ioab
,
having
now
performed
the
condition
,
to
make
him
Captaine
.
The
like
is
to
be
thought
of
Caleb
and
his
promise
with
his
Souldiers
also
touching
the
mariage
of
his
daughter
,
Iudg.
1.12
.
And
yet
this
absolute
Covenant
of
God
with
those
that
actually
believe
,
whereby
he
covenanteth
,
conveigheth
,
and
maketh
over
himselfe
unto
them
,
though
it
be
substantially
and
fully
included
in
the
conditionall
,
or
generall
Covenant
,
(
as
hath
been
said
)
yet
is
it
sometimes
distinctly
expressed
by
it selfe
,
Exod.
6.7
.
I
will
take
you
for
my
people
,
and
I
will
be
your
God
:
with
divers
such
like
.
Now
that
this
Covenant
of
God
with
men
,
and
with
his
Church
,
besides
the
gift
of
Christ
unto
death
,
and
that
affection
in
God
which
procured
it
,
was
necessary
as
a
meanes
for
him
to
conveigh
himselfe
over
to
his
Church
in
such
a
manner
as
hath
been
declared
,
may
appeare
,
First
,
because
it
was
not
meet
that
he
should
force
himselfe
or
his
Son
upon
such
a
creature
as
man
is
,
or
compell
him
by
a
strong
hand
of
power
without
gaining
in
his
will
and
affection
thereunto
,
to
receive
and
own
him
for
his
God
.
Nay
,
secondly
,
the
truth
is
,
though
God
be
of
an
omnipotent
and
irresistible
power
,
yet
can
he
not
compell
any
creature
whatsoever
,
indued
with
understanding
and
will
,
to
receive
and
owne
him
against
their
will
,
because
it
is
by
an
act
of
the
Will
that
he
is
,
and
must
be
received
:
and
so
long
as
there
remaineth
an
unwillingnesse
in
a
man
to
receive
,
or
owne
him
for
his
God
,
impossible
it
is
that
he
should
be
received
or
owned
by
him
.
So
that
now
God
must
finde
out
a
sutable
and
fitting
meanes
to
worke
the
heart
or
will
of
his
creature
to
a
desire
,
or
willingnesse
of
receiving
him
.
Thirdly
,
and
lastly
,
there
was
no
other
way
or
meanes
conceivable
(
at
least
none
so
con-naturall
,
proper
,
and
sweet
)
for
such
a
purpose
,
but
only
to
propound
and
offer
himselfe
in
a
free
and
gracious
Covenant
unto
it
:
And
so
in
pleading
his
owne
infinite
worth
and
excellency
incomparably
above
the
emptinesse
and
vanity
of
other
things
,
to
fall
in
with
the
effectuall
working
of
his
Spirit
,
and
hereby
to
awaken
,
quicken
,
raise
,
and
strengthen
the
heart
and
soule
of
his
creature
,
to
a
willingnesse
of
embracing
and
accepting
his
offer
,
that
is
himselfe
.
Thus
you
see
another
Ground
or
Reason
of
the
point
,
The
gracious
Covenant
of
God
.
The
fourth
and
last
Ground
we
shall
now
insist
upon
,
is
the
performance
of
the
condition
required
in
this
Covenant
,
by
the
Church
and
People
of
God
,
namely
,
Their
faith
in
God
,
or
dependance
upon
him
:
which
is
nothing
else
but
their
acceptance
of
him
,
according
to
his
offer
,
for
their
God
.
This
is
another
thing
that
makes
him
theirs
,
in
that
full
and
compleate
manner
that
he
is
.
He
requires
(
upon
the
matter
)
nothing
else
of
men
to
make
himselfe
theirs
,
or
to
give
them
the
entire
propriety
(
we
speake
of
)
in
himselfe
,
but
barely
that
,
without
which
it
is
simply
&
absolutely
impossible
that
he
should
be
theirs
.
God
cannot
be
the
God
of
any
man
,
but
his
that
is
willing
to
take
him
,
and
have
him
for
his
God
.
Dagon
could
not
possibly
have
been
the
God
of
the
Philistims
,
nor
Chemosh
the
God
of
the
Ammonites
,
&c.
except
they
had
been
willing
to
acknowledge
and
have
them
for
their
gods
.
All
violence
and
compulsion
in
the
world
,
exercised
upon
them
,
could
not
have
made
these
Idols
or
false
gods
theirs
,
had
they
not
been
willing
and
consented
to
have
acknowledged
and
owned
them
in
that
relation
.
Now
then
this
willingnesse
in
men
to
take
,
owne
,
and
acknowledge
the
true
God
for
their
God
(
without
which
it
is
simply
impossible
,
as
hath
been
said
,
that
God
should
be
theirs
)
is
all
that
is
required
to
make
him
theirs
,
or
to
give
them
this
speciall
and
peculiar
propriety
in
him
.
To
believe
in
Christ
,
or
rather
in
God
through
Christ
,
1
Pet.
1.21
.
Iohn
12.44
.
is
nothing
else
,
being
interpreted
,
but
by
the
meanes
or
encouragement
of
the
Lord
Christ
given
unto
them
,
really
and
unfainedly
to
take
,
and
acknowledge
the
great
God
of
heaven
and
earth
for
our
God
,
and
to
addresse
our selves
unto
him
accordingly
,
as
well
inwardly
with
Love
,
Feare
,
Reverence
,
Dependance
,
&c.
as
outwardly
in
all
manner
of
conversatiō
sutable
hereunto
.
And
all
this
in
the
roote
and
first
spring
of
it
in
the
soule
,
is
nothing
else
but
a
willingnesse
of
minde
to
take
and
owne
him
for
our
God
,
or
to
trust
him
,
and
make
our
dependance
upon
him
.
This
disposition
being
truly
begotten
,
and
effectually
raised
in
the
soul
,
containes
all
those
other
things
mentioned
in
the
loines
of
it
.
Begotten
and
raised
it
is
by
the
meanes
of
Jesus
Christ
,
and
the
word
of
salvation
through
him
preached
unto
us
:
which
word
the
Holy
Ghost
taking
as
it
were
in
his
hand
,
and
managing
it
upon
the
soule
,
overcommeth
the
evill
of
the
heart
with
the
goodnesse
thereof
:
and
smiting
the
crooked
spirit
of
unbeliefe
(
which
is
the
grand
indisposition
of
the
soule
to
accept
of
God
for
our
God
)
with
the
glorious
brightnesse
and
power
of
the
truth
of
it
,
createth
a
right
spirit
of
Faith
in
the
stead
,
which
is
nothing
else
in
the
first
breaking
of
it
in
the
soul
,
but
an
aptnesse
and
willingnesse
to
believe
,
that
is
,
to
accept
and
entertaine
the
true
God
for
our
God
.
For
before
there
can
be
a
distinct
and
compleat
act
of
Faith
,
or
of
accepting
God
for
our
God
put
forth
in
the
soule
,
there
must
be
in
the
order
of
Nature
,
an
inclination
or
willingness
to
such
an
act
going
before
.
Otherwise
God
should
forsake
his
usuall
method
of
proceeding
à
minus
perfectis
,
ad
perfectiora
,
from
lesse
perfection
to
greater
.
Now
as
the
first
and
weakest
act
of
Faith
,
or
accepting
God
for
our
God
,
being
a
reall
performance
of
the
condition
required
in
the
Covenant
whilest
it
is
yet
secret
,
in
the
hidden
man
of
the
heart
,
gives
a
right
and
propriety
in
God
according
to
the
tenour
thereof
:
so
doth
the
second
act
,
or
outward
testifying
to
the
world
,
a
mans
faith
or
dependance
upon
God
,
draw
out
the
particular
and
speciall
benefits
,
and
advantages
of
this
their
interest
in
God
.
This
sets
God
on
work
to
expresse
himself
freely
unto
them
:
he
cares
not
now
if
all
the
world
know
that
he
is
theirs
.
This
faith
of
theirs
in
him
openly
manifested
,
makes
them
fit
and
meet
to
be
beloved
;
I
meane
openly
in
the
sight
of
heaven
,
and
earth
and
hell
.
True
,
God
loves
his
Church
and
People
(
as
was
said
)
before
they
believe
,
or
else
they
could
never
come
to
believe
,
Thine
they
were
,
(
saith
Christ
)
and
thou
hast
given
them
unto
me
.
Joh.
17.6
.
But
till
they
come
to
believe
in
him
,
other
expressions
of
affection
to
them
are
but
ordinary
,
as
to
other
men
.
Though
they
bee
his
(
in
some
sense
)
yet
he
will
not
owne
them
openly
till
they
be
worthy
to
be
reputed
his
,
that
is
,
make
their
dependance
upon
him
.
The
first
differencing
expression
of
himselfe
to
be
theirs
,
and
they
his
,
is
the
giving
of
faith
unto
them
:
and
when
this
is
given
,
and
begins
to
worke
and
be
active
in
them
,
he
cares
not
then
what
,
or
how
great
blessings
he
gives
them
afterward
.
The
stumbling
block
is
now
removed
out
of
the
worlds
way
,
all
the
world
cannot
but
confesse
it
just
and
equall
that
God
should
bee
theirs
that
trust
in
him
.
He
was
but
a
Heathen
man
that
said
,
it
is
right
and
equall
that
men
should
come
to
those
gods
for
help
whom
they
serve
.
And
so
the
Scripture
still
gives
the
reason
of
those
speciall
and
extraordinary
favours
vouchsafed
by
God
unto
his
Church
,
to
be
their
faith
or
dependance
upon
him
.
Esay
26.3
.
Thou
wilt
keep
him
in
perfect
peace
whose
mind
is
staid
on
thee
,
because
hee
trusteth
in
thee
.
And
Chap.
57.13
.
The
winde
shall
carry
them
all
away
,
vanity
shall
take
them
,
but
he
that
putteth
his
trust
in
me
,
shall
possesse
the
Land
,
and
shall
inherite
my
holy
Mountaine
.
See
Joh.
14.21
.
and
Gen.
22.16
,
17.
&c.
The
Jews
,
upon
that
passage
,
Exod.
29.43
.
And
Moses
saw
all
the
worke
,
(
meaning
of
the
Tabernacle
,
with
all
things
belonging
to
it
,
and
the
service
thereof
)
and
Moses
blessed
them
,
have
this
observation
:
Worke
is
a
great
thing
;
For
Shecinah
(
i.e.
the
Divine
presence
,
or
Majesty
of
God
)
dwelled
not
in
Israel
,
till
they
had
done
the
work
(
as
it
is
written
Exod.
39.43
.
)
When
the
Faith
of
Gods
Church
worketh
by
love
,
and
manifests
it self
unto
the
world
,
God
is
now
at
liberty
to
shew
,
and
manifest
himselfe
from
heaven
to
be
theirs
,
by
mercies
poured
out
in
abundance
upon
them
,
and
by
doing
the
greatest
thing
for
them
.
And
this
for
the
fourth
and
last
reason
of
the
point
.
CAP.
V.
Containing
the
first
Vse
of
Instruction
:
In
sixe
particulars
.
THe
Doctrine
propounded
,
opened
,
and
established
,
is
very
usefull
and
profitable
by
way
of
Instruction
,
and
that
in
sundry
particulars
.
First
,
we
may
herein
behold
as
in
a
Glasse
with
open
face
,
that
Philanthropie
,
that
sweet
and
gracious
,
and
soule-indearing
disposition
in
God
,
wherein
he
inclines
to
that
poore
creature
of
his
called
Man
;
which
wrought
mightily
in
him
in
that
day
,
wherein
he
raised
up
the
Tabernacle
of
Adam
that
was
fallen
,
and
lifted
up
the
heads
of
many
thousand
generations
of
his
posterity
from
the
gates
of
death
.
The
fountain
and
spring-head
of
this
rich
interest
,
and
blessed
propriety
the
Church
hath
in
God
,
can
be
no
other
but
such
a
nature
or
disposition
as
this
,
gloriously
ruling
and
triumphing
in
him
.
Who
would
have
said
that
ever
that
roote
of
bitternesse
should
have
been
healed
?
that
such
a
prey
should
have
been
taken
away
from
the
mighty
?
that
the
captivity
of
the
world
should
be
turned
againe
?
that
Adam
with
his
poore
,
blinde
,
naked
,
and
miserable
children
,
after
such
a
grievous
fall
,
and
fearefull
elongation
from
God
thereby
,
should
ever
have
seen
dayes
of
immortality
,
and
have
been
made
company
for
the
Angels
,
and
worne
Crownes
of
righteousnesse
and
glory
in
the
heavens
?
Yes
:
Hee
that
had
knowne
,
or
possibly
could
have
seen
the
glorious
enlargements
of
the
soule
of
the
Almighty
towards
man
,
that
could
have
measured
the
height
and
depth
,
the
length
and
bredth
of
that
love
of
God
towards
him
,
hee
might
have
prophecied
of
,
and
foretold
these
great
wonders
:
In
the
face
of
this
affection
of
his
there
shined
a
light
,
by
which
the
blessed
history
of
mans
exaltation
might
have
been
read
,
before
any
thing
tending
thereunto
had
been
outwardly
acted
or
done
.
On
the
other
hand
,
if
it
had
been
possible
for
a
creature
to
have
comprehended
all
other
things
in
God
,
or
should
God
have
laid
himselfe
as
open
and
naked
before
his
creature
as
all
things
are
to
him
,
hiding
only
from
him
this
affection
to
man
(
we
speake
of
)
together
with
the
secret
of
his
purpose
for
the
accomplishment
of
the
thing
;
yea
,
should
Man
,
or
Angell
have
added
to
this
knowledge
of
God
,
the
perfect
knowledge
of
all
things
whatsoever
besides
,
of
all
mysteries
,
of
all
secrets
either
in
heaven
,
or
in
earth
,
or
under
the
earth
,
it
would
have
been
impossible
that
by
all
the
strength
of
this
knowledge
,
the
least
or
feeblest
thought
should
ever
have
been
conceived
for
the
raising
up
of
flesh
and
blood
from
that
great
death
,
under
which
it
was
so
hopelesly
fallen
.
This
had
still
been
a
darknesse
which
all
other
light
in
the
world
would
never
have
comprehended
.
It
was
more
easie
without
the
knowledge
of
the
power
of
God
to
have
said
that
Sarah
in
her
old
dayes
should
give
suck
,
then
without
the
knowledge
of
the
unconceivable
love
of
God
towards
man
,
to
have
said
that
man
being
once
fallen
,
should
ever
have
recovered
any
favour
or
interest
in
God
more
;
and
therefore
as
in
Sarahs
being
brought
back
again
from
the
unfruitfulnesse
and
uncomfortablenesse
of
old
age
to
the
priviledge
and
solace
of
youth
(
as
the
sunne
in
the
Dyall
of
Ahaz
)
being
made
a
nurse
,
the
invisible
power
of
God
was
made
visible
:
so
in
this
interest
and
propriety
which
now
the
Church
and
People
of
God
have
in
God
,
that
far
more
exceeding
abundant
love
of
God
towards
man
is
brought
forth
into
a
perfect
light
,
and
the
whole
world
filled
with
the
glory
of
it
.
Secondly
,
from
this
propriety
of
the
Church
in
God
,
we
may
likewise
observe
by
way
of
instruction
a
further
confirmation
then
yet
happily
we
have
attained
,
in
that
,
which
(
I
suppose
)
wee
have
often
heard
of
concerning
the
nature
and
property
of
good
,
as
being
communicative
,
or
dispensive
of
it selfe
.
The
natures
and
properties
of
things
for
the
most
part
are
most
willingly
learned
from
those
subjects
that
are
fairest
and
perfectest
in
their
kinde
.
We
love
generally
(
whether
it
be
our
prudence
or
pride
)
to
be
taught
by
great
Masters
.
He
that
desires
to
understand
the
properties
and
qualities
of
light
,
will
rather
goe
to
the
great
fountaine
,
and
informe
himselfe
from
the
Sun
,
and
the
full
streames
of
light
issuing
from
that
,
then
to
Wax
Tapers
or
Torches
,
or
other
inferiour
Luminaries
that
give
out
their
light
by
measure
,
and
with
more
malignancy
.
To
know
how
the
glory
and
greatnesse
of
the
world
tastes
and
rellishes
in
the
heart
and
soule
of
a
man
,
what
contentments
or
discontentments
they
bring
with
them
,
the
greatest
Prince
,
or
Monarch
in
the
world
is
the
only
Oracle
to
consult
with
:
Men
of
inferiour
place
or
standing
on
earth
can
certifie
but
in
part
,
and
give
but
a
broken
and
imperfect
answer
to
him
that
should
aske
the
question
,
in
comparison
of
the
other
.
If
a
man
would
know
among
those
that
have
suffered
,
how
sore
and
terrible
the
avenging
wrath
of
God
for
sin
is
,
if
it
were
lawfull
to
enquire
of
Beelzebub
,
and
he
had
a
minde
to
tell
the
truth
,
there
were
none
to
him
to
give
information
thereof
.
So
to
gaine
a
perfect
understanding
and
knowledge
what
the
maner
,
law
,
motion
,
influence
,
&c.
of
good
and
goodnesse
are
,
there
is
no
such
opportunity
as
to
looke
stedfastly
upon
the
glorious
God
of
heaven
,
when
he
goeth
forth
in
the
wayes
of
his
goodnesse
unto
the
world
.
The
lineaments
,
beauty
,
and
proportion
of
goodnesse
are
no
where
to
be
seen
so
clearely
and
perfectly
,
or
upon
tearmes
of
like
advantage
as
in
the
face
of
his
goodnesse
,
because
he
is
both
the
Fountaine
,
and
Sea
of
goodnesse
;
yea
,
the
Truth
it selfe
saith
,
that
there
is
none
good
but
one
,
and
this
one
,
is
God
.
Mat.
19.17
.
None
good
originally
,
and
from
himselfe
,
but
God
:
none
good
,
entirely
,
and
without
some
touch
of
malignity
,
but
God
:
none
good
comparatively
,
with
a
full
,
perfect
,
inexhaustible
,
unwearied
goodnesse
,
but
God
.
Now
in
the
Doctrine
delivered
,
this
property
of
goodnesse
we
speake
of
(
which
we
may
call
self-communication
)
is
gloriously
manifested
,
and
that
from
the
greatest
subject
of
it
in
heaven
and
in
earth
;
yea
,
from
him
to
whom
goodnesse
is
essentiall
,
yea
,
essence
it selfe
.
His
goodnesse
serveth
him
as
Davids
zeale
to
his
house
dealt
by
him
;
It
even
consumed
him
,
and
eate
him
up
,
it
left
no
David
for
David
to
care
for
,
or
regard
:
so
the
exceeding
goodnesse
of
the
most
high
God
hath
given
away
and
bestowed
him
with
all
his
Greatnesse
,
Majesty
,
and
Power
,
upon
his
poore
creature
:
he
hath
made
away
himselfe
from
himselfe
,
as
far
as
his
power
was
to
make
the
alienation
:
he
cannot
indeed
deny
himselfe
,
saith
the
Apostle
,
2
Tim.
2.13
.
But
his
goodnesse
(
it
seemes
)
hath
tempted
him
to
make
a
faire
attempt
to
doe
it
.
It
is
the
excellent
prerogative
of
his
infinite
and
incomprehensible
beeing
,
to
doe
with
himselfe
what
he
will
,
what
he
can
to
the
uttermost
,
to
give
,
bestow
,
alienate
,
exchange
himselfe
,
&c.
and
yet
to
be
never
the
further
off
from
the
entire
and
full
possession
of
the
enjoyment
of
himselfe
,
but
rather
to
enjoy
himselfe
with
the
most
advantage
at
the
greatest
distance
.
So
is
it
the
native
and
genuine
property
of
created
goodnesse
to
quit
and
leave
the
Center
,
to
walk
the
circumference
:
to
forget
one
,
that
it
may
remember
many
:
to
be
thrifty
and
sparing
at
home
,
that
it
may
be
liberall
and
magnificent
abroad
:
And
the
reward
of
this
goodnesse
is
,
the
further
it
issueth
and
goeth
abroad
from
home
,
the
richer
laden
it
still
returneth
,
and
maketh
the
greatest
earnings
of
its
owne
expences
.
That
greatnesse
which
watereth
not
,
which
refresheth
not
its
owne
roote
by
watering
of
others
,
that
seeketh
not
its
maintenance
,
enlargement
,
and
exaltation
by
the
lifting
up
others
from
the
dust
,
will
soone
vanish
like
a
pillar
of
smoke
,
the
roote
of
it
will
soone
be
rottennesse
,
and
the
blossome
thereof
rise
up
as
the
dust
.
There
is
nothing
good
,
but
that
for
which
something
is
the
better
.
Observe
thirdly
,
from
the
truth
delivered
,
how
,
and
by
what
meanes
,
and
from
whence
the
Church
and
Children
of
God
come
to
be
so
richly
furnished
,
so
gloriously
provided
above
the
rest
of
the
world
,
with
those
precious
habiliaments
,
and
ornaments
of
grace
;
how
they
come
to
shine
like
Stars
in
the
world
in
Knowledge
,
Faith
,
Love
,
Patience
,
Humility
,
Goodnesse
,
Temperance
,
Zeale
,
&c.
whereas
other
men
made
of
the
same
flesh
and
blood
with
them
,
are
but
as
dull
,
dusky
,
and
slimy
clods
of
earth
,
having
neither
ray
of
this
beauty
,
nor
beame
of
this
brightnesse
found
in
them
.
The
Ground
and
Reason
of
the
difference
is
to
be
seen
face
to
face
in
the
Doctrine
.
The
men
so
far
exalted
above
their
fellowes
have
a
speciall
relation
to
,
and
peculiar
interest
in
God
.
And
is
it
then
any
marvell
if
they
be
not
like
unto
other
men
,
if
the
wealth
and
state
,
and
magnificence
of
heaven
be
found
upon
them
,
if
they
be
arrayed
in
holinesse
like
the
Angels
of
God
?
We
use
to
say
there
is
no
fishing
to
fishing
in
the
Sea
;
no
service
to
the
service
of
a
King
:
and
may
we
not
adde
,
no
interest
to
an
interest
in
God
?
Can
any
man
thinke
that
God
,
who
is
that
great
King
:
Mal.
1.14
.
in
his
greatest
love
and
dearest
affections
,
should
suffer
his
sons
and
daughters
to
be
clothed
with
rags
,
to
walke
up
and
downe
the
world
with
their
nakednesse
seen
,
after
the
manner
of
the
children
of
the
devill
,
whose
estate
is
broken
and
sunke
as
low
as
the
bottome
of
hell
,
neither
is
able
to
give
any
other
clothing
,
or
covering
to
his
brood
,
but
that
of
shame
and
confusion
of
face
.
The
Kings
daughter
(
saith
David
)
Psal
.
45.13
.
is
glorious
within
,
her
clothing
is
of
wrought
Gold
:
Impliing
,
that
the
richnesse
of
her
attire
being
not
only
of
Gold
(
which
is
the
richest
of
Metals
)
but
of
Gold
improved
,
and
which
hath
further
cost
bestowed
upon
it
by
the
working
,
is
but
sutable
to
the
state
and
condition
of
her
Father
,
being
a
King
.
In
former
times
there
was
a
rate
of
costlinesse
in
garments
allowed
in
Kings
children
,
which
(
it
seemes
)
was
not
permitted
others
of
inferiour
Parentage
(
at
least
not
practised
)
2
Sam.
13.18
.
Ignorant
and
carnall
men
whose
thoughts
intermeddle
not
with
this
deare
and
deep
interest
the
Saints
have
in
God
,
are
ready
and
apt
to
take
offence
at
their
singular
Holinesse
,
Zeale
,
exquisitenesse
of
life
and
waies
above
other
men
,
and
to
thinke
they
doe
but
artificially
counterfait
,
and
dissemble
by
rule
,
and
hold
(
as
it
were
)
correspondence
with
the
devill
,
that
he
might
furnish
them
with
these
shewes
and
semblances
,
and
appearances
of
great
things
;
and
that
there
is
no
truth
nor
substance
in
them
;
as
we
reade
Mat.
13.37
.
that
the
Iewes
not
knowing
Christ
to
be
the
person
he
was
,
to
have
the
relation
unto
God
of
a
naturall
Son
,
but
supposing
he
had
Father
and
Mother
amongst
them
,
of
as
meane
and
ordinary
ranke
as
most
of
them
had
,
were
offended
at
him
,
in
respect
of
that
wisdome
,
and
those
mighty
workes
that
put
forth
themselves
in
him
:
they
could
not
tell
how
he
should
come
honestly
by
either
:
it
is
like
they
thought
he
might
deale
with
the
devill
,
and
have
these
rare
commodities
from
him
.
So
many
in
the
world
being
strangers
to
those
termes
which
stand
between
the
God
of
the
whole
earth
,
and
those
that
are
in
Covenant
with
him
,
and
knowing
nothing
more
by
such
(
in
such
a
way
)
then
by
themselves
and
others
,
when
they
see
any
thing
greater
and
more
excellent
(
at
least
that
seemes
such
)
in
these
men
then
in
others
,
or
themselves
,
they
cannot
tell
how
they
should
come
by
it
in
an
ordinary
and
lawful
way
:
and
so
the
devill
being
nearer
at
hand
to
them
then
God
,
he
bids
them
challenge
him
for
the
Author
thereof
;
bids
them
say
,
it
is
he
that
teacheth
and
enableth
them
to
dissemble
strongly
.
And
they
like
obedient
children
,
conforme
themselves
:
whereby
it
comes
to
passe
that
the
heavenly
graces
of
the
Saints
which
come
down
from
above
,
from
God
the
Father
of
Lights
(
as
S.
Iames
speaketh
)
are
reproached
by
their
Parentage
,
and
charged
to
be
from
beneath
,
and
to
come
from
the
devill
,
the
father
of
the
darknesse
of
this
world
.
Men
in
many
cases
of
this
nature
,
had
rather
venture
the
falling
into
a
desperate
error
that
makes
for
them
,
then
turne
themselves
a
little
about
to
behold
the
face
of
a
truth
that
is
bent
against
them
.
When
we
see
a
woman
richer
then
ordinary
in
Jewels
,
Habit
,
and
Attire
,
if
she
be
knowne
to
be
the
wife
or
daughter
of
some
Nobleman
,
who
is
both
nobly
minded
,
and
by
reason
of
the
vastnesse
of
his
estate
,
is
as
able
to
furnish
them
with
the
richest
Jewels
,
as
an
ordinary
man
his
wife
with
Pins
and
lighter
ornaments
,
we
never
so
much
as
once
question
,
whether
the
Diamonds
she
weares
be
Bristoll
stones
or
no
,
or
whether
any
thing
be
counterfait
,
or
base
about
her
:
The
knowledge
of
his
greatnesse
every
wayes
,
both
for
estate
and
spirit
,
to
whom
this
woman
stands
in
so
neare
a
relation
,
stops
the
way
against
all
such
reasonings
as
these
,
and
over-rules
our
thoughts
.
So
if
men
first
knew
the
unsearchable
riches
of
God
,
and
of
what
spirit
he
is
this
way
,
together
with
the
mightinesse
of
his
power
to
give
spirituall
treasure
,
as
Grace
,
Holinesse
,
Zeal
,
&c.
in
greatest
abundance
:
and
secondly
,
how
neare
the
relation
is
betwixt
him
and
his
Church
and
People
,
they
could
not
(
lightly
)
so
much
as
in
all
their
thoughts
blaspheme
their
Graces
,
or
once
suspect
or
imagine
that
any
thing
that
is
found
upon
them
in
that
kinde
,
that
carrieth
the
appearance
of
glory
and
excellency
in
it
,
but
that
it
hath
the
reality
,
truth
,
weight
,
and
substance
also
.
The
holinesse
of
the
Saints
hath
no
enemy
but
either
he
that
is
ignorant
of
their
interest
in
God
,
or
else
of
that
God
in
whom
their
interest
is
.
Fourthly
,
you
may
see
(
in
the
Doctrine
delivered
)
that
faire
Fountaine
opened
that
hath
sent
forth
(
and
still
sendeth
)
all
those
sweet
and
pleasant
streames
wherewith
the
City
of
God
hath
been
refreshed
and
made
glad
in
all
ages
,
I
meane
all
those
mercies
,
blessings
,
those
great
and
strange
deliverāces
which
have
been
brought
about
for
them
,
wherein
they
have
been
blessed
above
other
men
.
That
interest
they
had
in
God
hath
stood
them
in
this
stead
,
this
hath
been
as
a
Fountaine
of
living
waters
unto
them
,
springing
up
continually
to
relieve
them
.
The
Lord
(
saith
David
,
Psal
.
126.
)
hath
done
great
things
for
us
,
whereof
we
rejoyce
.
What
is
the
reason
of
that
great
difference
between
the
Church
of
God
,
and
all
other
societies
of
men
,
and
Kingdomes
,
and
Monarchies
,
and
Nations
of
the
world
,
which
David
expresseth
Psal.
20.8
.
They
are
brought
downe
and
fallen
;
but
we
are
risen
and
stand
upright
:
that
so
many
great
and
mighty
Nations
that
had
Chariots
,
and
Horses
,
and
walled
Cities
,
and
the
thickest
shields
every
wayes
that
could
be
made
of
flesh
,
for
their
safety
,
and
yet
these
destroyed
:
we
that
are
but
a
few
,
weake
,
and
unarmed
,
(
in
comparison
)
and
yet
we
stand
?
The
reason
of
this
difference
may
well
be
gathered
out
of
the
former
verse
.
They
trusted
in
Chariots
,
and
Horses
;
these
were
their
owne
,
they
had
propriety
in
these
,
and
so
had
the
help
they
could
afford
.
But
the
Church
having
the
name
of
the
God
of
Iacob
for
them
,
this
was
more
for
their
security
and
defence
,
then
all
the
Chariots
and
Horses
of
war
,
then
all
Castles
and
Fortresses
whatsoever
.
The
one
had
interest
in
the
Lord
,
God
was
theirs
,
his
Power
,
his
Might
,
his
Wisdome
was
theirs
,
and
he
hath
let
them
have
their
owne
in
all
times
of
their
necessity
,
and
so
they
have
been
supported
;
whereas
all
the
world
besides
having
no
other
strength
then
themselves
,
no
better
hope
then
what
an
arme
of
flesh
could
doe
for
them
,
have
not
been
able
to
stand
.
If
the
Lord
had
not
been
Ps.
124.1
.
on
our
side
,
(
saith
David
)
that
is
,
had
not
God
been
ours
,
may
Israel
now
say
,
if
it
had
not
been
the
Lord
who
was
on
our
side
when
men
rose
up
against
us
:
then
they
had
swallowed
us
up
quicke
when
their
wrath
was
kindled
against
us
,
then
had
the
Waters
over-whelmed
us
,
&c.
So
may
we
say
in
this
our
solemne
rejoycing
and
thanksgiving
for
that
great
deliverance
now
remembred
(
and
for
many
others
formerly
)
If
the
Lord
had
not
been
on
our
side
,
when
men
rose
up
against
us
(
and
went
downe
against
us
too
)
we
also
had
been
swallowed
up
quick
:
and
if
not
the
waters
,
the
flames
of
fire
had
over-whelmed
us
;
but
whether
they
be
aloft
,
or
below
,
God
meets
with
them
,
as
David
speakes
:
Psal.
139.
If
I
climbe
up
into
heaven
,
thou
art
there
,
if
I
goe
downe
into
hell
(
whither
these
wretches
were
in
going
)
thou
art
there
also
.
God
hath
set
his
seale
upon
this
great
deliverance
,
with
a
faire
and
glorious
impression
,
because
he
would
have
it
knowne
for
his
,
and
make
of
it
for
himselfe
an
everlasting
name
that
should
not
be
cut
off
.
Therefore
woe
be
to
him
that
shall
deface
this
Monument
which
the
Lord
himselfe
hath
erected
in
the
midst
of
this
Nation
,
and
hath
engraven
and
written
praise
and
glory
to
his
owne
name
upon
it
.
Woe
be
to
him
(
I
say
)
that
shall
let
the
remembrance
of
it
perish
or
fall
to
the
ground
.
When
mens
owne
tongues
fall
upon
them
,
and
cause
them
to
fall
,
All
men
saith
David
,
shall
see
and
know
it
is
the
Lords
worke
.
Psal.
64.8
,
9.
Let
me
say
one
thing
further
to
you
;
I
would
not
have
you
only
to
consider
how
great
the
deliverance
is
,
what
a
glorious
train
of
mercies
and
blessings
it
hath
to
follow
it
,
and
attend
upon
it
:
but
if
I
could
,
I
would
teach
you
an
art
how
to
fulfill
your
owne
joy
,
how
to
make
a
double
and
treble
improvement
of
this
and
other
mercies
given
you
.
Then
must
I
wish
you
not
to
lay
out
the
strength
of
your
joy
too
freely
upon
your
deliverance
it selfe
,
or
all
that
comes
by
it
,
(
for
indeed
it
was
a
Mother-mercy
,
having
a
thousand
more
conceived
in
the
bowels
of
it
,
and
brings
forth
fruitfully
to
this
day
)
but
reserve
your selves
rather
to
consider
who
it
was
that
wrought
it
for
you
,
it
was
the
Lord
,
it
was
your
God
.
The
woman
of
Samaria
,
Iohn
4.12
.
thought
their
Wel
of
Sychar
had
a
kinde
of
blessing
upon
it
above
others
,
because
so
great
a
man
as
their
Father
Iacob
dranke
of
it
;
but
on
the
contrary
,
we
that
are
the
Church
and
People
of
God
,
may
truly
,
and
with
sobernesse
of
judgement
thinke
our selves
blessed
indeed
,
that
we
draw
all
the
waters
we
drinke
,
all
the
mercies
and
preservations
we
enjoy
from
such
a
Fountaine
,
as
the
goodnesse
of
the
great
God
of
heaven
and
earth
.
The
same
mercies
and
good
things
,
did
we
receive
from
another
,
from
an
inferiour
hand
,
were
not
the
same
;
the
best
and
pleasantest
taste
,
and
relish
that
is
in
them
(
what
ever
they
be
)
is
the
taste
of
the
hand
out
of
which
they
come
.
And
therefore
prophane
and
ignorant
men
lose
the
best
part
of
all
the
temporall
good
things
they
enjoy
,
because
they
doe
not
savour
the
hand
that
gives
them
forth
unto
them
.
The
Lord
,
saith
David
,
Ps.
126.3
.
hath
done
great
things
for
us
;
whereof
we
rejoyce
.
If
David
,
were
now
alive
,
and
the
question
put
to
him
,
where
the
Emphasis
and
life
of
these
words
lay
;
I
verily
beleeve
his
answer
would
be
;
not
in
the
great
things
that
were
done
for
them
,
but
rather
in
the
great
doer
of
them
,
the
Lord
.
The
Lord
hath
done
,
&c.
It
is
a
rule
and
principle
in
common
reason
and
experience
,
(
and
weak
apprehensions
will
reach
it
)
which
Xenophon
well
expresseth
in
his
language
,
thus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Things
that
are
alike
,
or
of
equall
worth
&
contentment
in
themselves
,
comming
from
persons
unequall
in
place
and
dignity
,
doe
not
equally
affect
men
that
receive
them
;
but
still
a
great
difference
there
is
,
if
the
inequality
of
persons
from
whom
they
come
be
great
.
To
kisse
the
hand
of
a
man
inferiour
to
us
is
as
nothing
,
rather
indeed
a
disparagement
,
and
a
thing
ridiculous
:
but
to
kisse
the
hand
of
a
Prince
is
a
matter
of
favour
and
countenance
.
So
Solomon
saith
of
the
light
of
the
countenance
,
or
favour
of
the
King
,
that
it
is
like
a
Cloud
of
the
latter
raine
:
which
often
is
more
worth
then
a
Kings
ransome
;
Prov.
16.15
.
whereas
a
good
looke
from
a
meane
man
is
scarcely
valued
at
two
drops
of
water
.
God
cannot
give
any
light
or
slender
mercies
,
because
the
greatnesse
of
the
giver
makes
them
all
weighty
,
and
full
of
importance
and
signification
.
Observe
from
the
premises
yet
further
(
by
way
of
instruction
)
one
speciall
Ground
and
Reason
of
all
that
exceeding
love
which
the
Church
of
God
beareth
towards
him
,
and
manifesteth
in
her
care
,
diligence
,
faithfulnesse
,
zeale
,
&c.
to
serve
him
like
himselfe
,
and
to
advance
his
glory
.
God
is
theirs
,
their
owne
,
they
have
propriety
in
him
;
and
this
they
apprehending
and
beleeving
,
the
full
streame
and
current
of
their
love
keeping
but
the
naturall
and
ordinary
course
,
runs
towards
him
,
and
falls
wholly
upon
him
.
If
ye
were
of
the
world
,
the
world
would
love
his
owne
(
saith
our
Saviour
to
his
Apostles
,
Iohn
15.19
.
)
The
Church
and
People
of
God
having
this
speciall
interest
in
God
,
which
makes
him
theirs
,
if
they
love
him
,
what
singular
or
strange
thing
do
they
?
(
in
this
respect
)
they
love
but
their
owne
,
which
every
man
is
apt
to
doe
.
Many
when
they
see
the
servants
of
God
carried
on
with
a
high
hand
of
affection
and
zeale
in
his
Worship
,
watching
daily
at
Wisdomes
gates
,
and
giving
attendance
at
her
Posts
,
serving
him
night
and
day
,
and
that
instantly
,
or
else
ingaged
deeper
then
ordinary
,
either
in
their
Estate
,
Credit
,
Friends
,
Liberty
,
Life
,
&c.
for
the
advancement
of
his
glory
,
make
darknesse
of
light
,
and
interpret
that
strength
of
affection
which
ruleth
thus
gloriously
in
the
wayes
and
practises
of
such
men
,
to
be
nothing
else
but
either
weaknesse
of
judgement
,
or
strength
of
hypocrisie
,
and
dissimulation
.
They
either
thinke
they
have
lost
their
owne
wits
to
make
such
unnecessary
expence
,
and
wast
of
themselves
;
or
else
gained
in
some
of
the
old
Serpents
subtilty
and
craft
unto
them
,
whereby
he
transformes
himselfe
into
an
Angel
of
light
,
for
advantage
sake
.
And
this
Erasmus
reports
,
that
Luther
in
his
time
,
seemed
to
the
generality
of
men
,
Partim
stultus
,
partim
malus
,
partly
a
foole
,
and
partly
a
knave
(
as
we
use
to
speake
.
)
The
spirituall
man
saith
Paul
1
Cor.
2.15
.
is
judged
of
no
man
,
that
is
,
is
not
rightly
and
truly
judged
of
,
by
any
man
(
but
only
by
his
owne
society
,
men
that
are
spirituall
like
himself
)
by
any
certaine
rule
of
judgement
,
because
his
grounds
,
principles
,
ends
,
relations
,
&c.
are
not
knowne
,
believed
,
or
comprehended
by
other
men
.
But
though
he
be
judged
of
no
man
in
this
sense
,
(
for
the
reason
given
)
yet
is
he
judged
and
rejudged
over
and
over
,
after
a
fashion
,
by
all
sorts
of
men
,
and
no
man
hath
more
verdicts
and
censures
past
upon
him
,
then
he
,
and
these
as
wilde
,
and
inconsistent
with
themselves
as
lightly
can
be
:
As
it
is
with
unskilfull
Archers
,
that
shoot
over
,
and
under
,
and
on
both
sides
,
but
never
come
neare
the
But
or
Marke
they
shoot
at
.
But
if
men
did
fully
apprehend
and
believe
this
speciall
relation
of
theirs
we
speake
of
,
this
peculiar
interest
they
have
in
God
,
it
would
neither
be
thought
either
defect
in
wisdome
,
or
excesse
of
dissimulation
,
that
such
should
with
that
freenesse
give
out
their
strength
unto
him
,
and
bestow
themselves
with
that
which
is
theirs
upon
him
,
but
would
judge
it
a
sober
,
orderly
,
and
well-resolved
course
;
a
course
whereunto
the
wisdomes
,
discretions
,
and
even
naturall
inclinations
of
men
usually
conform
themselves
in
other
things
.
Nebuchadnezzar
(
doubtlesse
)
was
at
great
expences
,
and
lavisht
Gold
apace
out
of
the
bagge
(
what
other
inconveniences
soever
he
put
himselfe
upon
)
when
he
built
that
royall
Palace
of
Babel
:
but
because
it
was
his
owne
,
Dan.
3.
and
for
the
house
of
his
Kingdome
,
and
the
honour
of
his
Majesty
;
I
know
none
that
have
risen
up
against
him
to
censure
or
condemne
him
for
his
magnificence
in
that
kinde
.
If
he
had
built
for
another
,
no
wayes
related
to
him
,
after
such
a
rate
and
proportion
of
charge
,
men
might
well
have
asked
,
how
the
King
and
his
Treasure
came
so
soone
parted
?
and
have
deemed
him
greater
in
power
then
in
wisdome
.
And
generally
when
men
doe
bestow
cost
upon
things
that
be
their
owne
,
whether
it
be
for
their
credit
,
profit
,
or
the
like
,
if
the
subject
upon
which
it
is
bestowed
,
or
laid
out
,
as
for
example
,
House
,
Lands
,
Wife
,
Children
,
or
the
like
,
will
reasonably
(
or
but
tolerably
)
beare
it
,
it
is
passed
over
as
a
matter
of
no
great
observation
;
men
are
not
taxed
with
the
transgression
of
any
rule
,
or
law
either
of
honesty
or
discretion
,
in
such
a
case
.
Behold
,
is
he
not
their
God
?
have
they
not
a
peculiar
right
and
propriety
in
him
?
He
that
loveth
his
Wife
(
saith
the
Apostle
Ephes.
5.28
.
and
may
not
I
say
much
more
,
he
that
loveth
his
God
?
)
loveth
Himself
:
Yea
,
he
that
loveth
his
God
most
,
loveth
himselfe
most
;
and
doth
it
argue
either
want
of
wit
,
or
honesty
,
that
men
should
love
themselves
?
Or
what
greater
honour
and
esteeme
,
yea
what
greater
profit
and
advantage
can
,
in
a
regular
way
,
be
expected
then
that
it
should
be
publikely
knowne
and
acknowledged
in
the
world
,
that
that
God
whom
wee
serve
,
and
in
whom
wee
have
a
propriety
as
our
owne
,
is
the
only
true
God
,
a
God
of
infinite
goodnesse
,
power
,
and
majesty
?
The
true
God
is
called
the
glory
of
those
that
worship
him
.
They
changed
their
glory
into
the
similitude
of
an
Oxe
that
eateth
grasse
,
Psal.
106.20
.
So
again
,
Psal.
62.7
.
As
on
the
contrary
,
to
be
mistaken
in
a
mans
God
,
to
worship
and
serve
,
and
to
be
coupled
with
a
strange
god
,
with
a
filthy
Idoll
,
(
as
the
best
of
all
worshipped
gods
are
,
the
true
God
only
excepted
)
is
a
great
reproach
and
staine
to
the
dignity
and
excellency
of
a
man
.
They
went
to
Baal-Peor
,
and
separated
themselves
to
that
shame
,
&c.
Hos.
9.10
.
So
Ier.
11.13
.
You
set
up
Altars
to
that
shame
,
&c.
Yea
,
to
be
under
question
or
just
suspition
of
such
an
error
and
great
evill
,
is
not
a
thing
so
well
consisting
with
any
mans
reputation
in
the
world
.
Now
that
a
man
hath
indeed
the
Lord
for
his
God
(
as
David
speaketh
)
that
he
that
is
God
indeed
,
hath
revealed
himself
unto
him
,
and
that
the
devill
hath
not
furnisht
him
and
provided
him
of
a
god
,
is
a
thing
which
cannot
fully
be
manifested
by
any
other
light
whatsoever
,
but
only
by
pouring
out
our selves
,
and
our
whole
substance
freely
and
willingly
in
his
worship
and
service
.
And
may
not
thoughts
of
jealousie
be
justly
taken
up
against
a
man
,
that
he
hath
some
ignoble
god
for
his
god
,
that
he
goeth
not
above
the
Sun
,
Moone
,
and
Stars
,
(
if
he
goeth
so
far
)
to
fetch
the
deity
he
worshippeth
,
when
the
sacrifice
he
offers
is
only
the
lame
and
torne
of
his
flock
;
when
he
serves
him
with
an
evill
eye
,
or
thinkes
any
thing
too
good
,
or
too
great
for
him
?
Cursed
be
the
deceiver
(
saith
the
Lord
by
his
Prophet
,
Mal.
1.14
.
)
which
hath
in
his
flocke
a
Male
,
and
voweth
and
sacrificeth
unto
the
Lord
a
corrupt
thing
.
But
why
should
such
a
man
be
cursed
?
or
how
is
he
a
deceiver
?
The
Reason
of
both
followeth
(
and
is
the
same
)
For
I
am
a
great
King
,
saith
the
Lord
of
Hosts
.
Implying
,
that
he
that
worshippeth
or
serveth
God
,
in
a
low
,
sparing
,
loose
,
and
perfunctory
manner
,
is
an
enemy
to
his
greatnesse
,
and
glory
of
his
Majesty
,
and
goeth
about
(
as
it
were
)
to
perswade
the
world
,
that
God
is
not
the
God
which
indeed
he
is
,
so
great
and
terrible
:
and
so
deceiveth
it
.
This
for
the
fifth
branch
of
instruction
.
And
lastly
,
this
Hony-Combe
will
yet
drop
once
more
.
This
peculiar
interest
of
the
Church
in
God
,
is
a
sure
ground
of
a
most
certaine
and
infallible
presage
,
what
will
be
the
end
of
all
the
enemies
thereof
,
and
what
the
issue
of
all
the
attempts
of
those
that
shall
seeke
to
doe
it
evill
.
Frustration
will
(
undoubtedly
)
be
the
end
of
all
such
attempts
,
and
confusion
the
end
of
all
their
enemies
.
The
servants
and
people
of
God
have
been
,
yet
are
,
and
still
will
be
too
hard
for
all
the
world
to
deale
with
:
there
is
no
medling
with
them
but
only
in
a
way
of
love
and
kindnesse
:
and
so
they
are
the
profitablest
men
under
heaven
to
converse
and
deale
withall
.
He
that
is
the
Sanctuary
,
will
be
a
stumbling
stone
,
and
as
a
Rock
to
fall
upon
,
and
as
a
snare
to
all
the
Inhabitants
of
the
earth
,
that
shall
either
lift
up
a
tongue
,
or
stretch
forth
a
hand
against
them
,
Esay
8.14
.
It
is
true
,
The
People
of
God
seem
to
be
of
all
men
Opportuni
injuriis
,
(
as
he
said
)
Men
,
that
if
any
man
had
a
minde
to
doe
mischiefe
good
cheape
,
were
for
his
turne
,
because
their
arme
of
flesh
(
for
the
most
part
)
is
but
weake
and
contemptible
:
Neither
doth
the
world
love
them
so
well
as
to
provide
them
any
guard
of
their
strength
to
defend
them
.
But
they
have
one
alwaies
standing
by
them
,
who
is
indeed
a
man
of
Warre
,
Exod.
15.3
.
But
shewes
not
himselfe
,
appeares
not
till
the
day
of
Battell
:
but
then
he
breakes
out
like
a
Lion
out
of
the
thicket
,
(
as
the
Prophet
speakes
)
and
teares
all
in
pieces
,
and
devours
.
This
for
the
second
use
of
Instruction
.
CAP.
VI.
Wherein
the
Doctrine
is
further
drawne
out
in
an
use
of
Encouragement
,
or
Consolation
.
SEcondly
,
the
Doctrine
propounded
,
affords
matter
of
comfort
and
encouragement
(
&
those
of
the
fullest
and
largest
proportions
)
to
the
Church
of
God
,
and
those
that
are
members
thereof
.
If
God
be
yours
(
you
,
Church
and
Children
of
God
)
if
you
have
this
speciall
interest
in
him
,
then
up
with
those
hands
that
hang
downe
,
and
let
those
knees
that
are
feeble
take
strength
to
themselves
,
and
those
hearts
that
are
smitten
within
you
,
and
wither
like
the
grasse
,
let
them
flourish
againe
like
the
green
herb
.
If
God
be
yours
,
why
do
you
feare
,
or
why
do
you
take
care
,
who
,
or
how
many
they
be
that
are
against
you
?
Will
you
prophane
the
Sanctuary
of
your
strength
by
your
feares
,
and
pollute
that
blessed
Name
that
is
called
upon
you
,
and
by
you
?
Will
you
unsanctifie
the
holy
One
?
Will
you
proclaime
it
in
the
hearing
of
the
world
?
shall
Gath
and
Ashkelon
have
information
from
you
,
that
his
arme
is
shortened
?
that
he
is
now
become
as
man
,
and
no
longer
a
God
?
that
his
horse
are
flesh
,
and
not
spirit
?
What
do
you
else
(
my
Brethren
)
that
cast
away
your
hope
and
confidence
,
(
which
your
enemies
gather
up
,
as
fast
as
they
perceive
you
to
scatter
,
and
make
hope
and
confidence
of
it
for
themselves
)
and
give
the
cause
and
state
of
the
Church
of
God
and
Religion
amongst
you
as
good
as
lost
,
which
is
yet
more
worth
then
many
worlds
?
Sampsons
courage
was
above
his
strength
,
(
Iudg.
16.20
.
)
because
(
saith
the
Text
)
He
knew
not
that
the
Lord
was
departed
from
him
:
and
therefore
when
he
went
forth
,
thinking
to
doe
as
he
did
at
other
times
,
he
was
taken
of
his
enemies
.
But
your
strength
is
a
great
deale
more
then
your
courage
,
because
God
is
not
departed
from
you
:
Nay
,
he
hath
bound
himselfe
unto
you
(
whilest
you
continue
his
Church
and
People
)
with
bands
which
he
cannot
breake
.
It
is
like
you
will
say
;
Ah!
but
we
cannot
discerne
any
signes
of
his
presence
:
if
God
be
with
us
,
or
on
our
side
,
why
is
it
thus
?
Let
me
reason
a
few
things
with
you
,
to
allay
the
bitternesse
of
these
complaints
and
feares
.
Doe
yee
thinke
,
or
believe
(
in
good
earnest
)
that
you
are
now
in
greater
danger
,
nearer
ruine
and
destruction
then
you
were
at
that
time
,
when
he
that
is
your
God
stepped
in
between
the
Match
and
the
Powder
,
and
kept
them
from
comming
the
one
at
the
other
?
Only
now
(
it
may
be
)
you
see
and
apprehend
more
:
but
the
danger
is
not
the
greater
,
but
the
lesser
by
that
.
When
the
Disciples
,
not
long
after
the
Miracle
of
the
Loaves
,
began
to
question
their
provision
of
Victualls
,
how
sharply
doth
our
Saviour
rebuke
them
,
as
fooles
,
and
without
understanding
,
Mar.
8.17
,
18.
Why
reason
ye
thus
,
because
ye
have
no
Bread
?
perceive
ye
not
yet
,
neither
understand
?
have
ye
your
heart
yet
hardened
?
having
eyes
,
see
you
not
?
and
having
eares
,
heare
you
not
?
and
doe
ye
not
remember
?
When
I
brake
the
five
Loaves
among
five
thousand
,
how
many
Baskets
full
of
fragments
tooke
you
up
?
They
said
unto
him
,
Twelve
.
And
when
the
seven
among
foure
thousand
,
how
many
Baskets
full
of
fragments
tooke
yee
up
?
And
they
said
,
Seven
.
And
he
said
unto
them
,
how
is
it
,
that
ye
doe
not
understand
?
As
if
he
should
say
,
it
is
the
most
unworthy
and
unsavoury
thought
and
conceit
in
the
world
to
lodge
in
you
,
who
have
so
lately
,
and
that
againe
and
againe
,
and
so
apparently
seene
,
and
had
experience
,
both
of
the
tendernesse
of
my
care
,
and
mightinesse
of
my
power
in
making
provision
of
Bread
for
you
,
to
suspect
or
feare
inconvenience
that
way
,
that
ever
you
should
suffer
hunger
or
be
affamished
.
Have
we
not
had
as
cleare
,
as
mighty
a
demonstration
,
in
the
deliverance
we
now
celebrate
,
(
with
many
other
)
of
the
care
,
providence
,
and
protection
of
God
over
us
,
for
the
preservation
of
our
lives
,
liberties
,
goods
,
Religion
?
and
shall
we
suffer
such
an
unworthy
and
sacrilegious
apprehension
to
tyrannize
over
us
as
this
,
that
God
will
now
deliver
us
up
to
the
will
of
our
enemies
,
because
his
time
and
our
time
for
deliverance
,
are
not
yet
met
?
our
time
for
ease
,
comfort
,
and
deliverance
,
being
alwaies
;
but
Gods
time
,
many
times
,
not
yet
.
Let
me
ask
you
,
how
many
barrels
of
Gunpowder
tooke
ye
up
out
of
the
Vault
?
how
many
barres
of
Iron
,
and
Billets
,
and
Faggots
took
ye
up
?
how
many
Traitors
hanged
ye
up
?
Doe
ye
not
yet
perceive
,
neither
understand
,
what
all
this
meaneth
?
Again
,
in
Eighty
eight
,
how
many
Ships
did
ye
batter
,
spoile
,
and
sinke
?
how
many
did
you
take
for
your selfe
?
how
plentifull
and
royall
a
feast
did
you
prepare
for
the
fish
of
the
Sea
with
the
flesh
of
your
enemies
,
and
the
blood
of
the
mighty
?
David
hath
such
an
expression
concerning
the
Providence
of
God
towards
his
People
in
the
destruction
of
Pharaoh
,
as
this
,
Ps.
74.14
.
Thou
brakest
the
head
of
Leviathan
in
pieces
:
and
gavest
him
to
be
meate
for
the
people
in
the
Wildernesse
.
He
calls
the
proud
,
cruell
,
insulting
King
,
by
the
name
of
Leviathan
,
(
i.
e.
the
great
Whale
,
Iob
41.1
.
)
because
he
would
adventure
to
change
his
Element
,
and
take
the
Seas
,
and
meant
to
destroy
and
devoure
there
,
as
well
as
he
did
on
the
Land
.
Thou
brakest
his
head
in
pieces
,
i.
e.
thou
utterly
destroyedst
him
,
leftest
nothing
of
him
remaining
;
there
was
not
one
Aegyptian
left
(
saith
the
Scripture
)
that
accompanied
Pharaoh
in
that
bloody
Expedition
.
Thou
gavest
him
to
be
meate
for
the
people
in
the
Wildernesse
.
What
is
this
?
I
conceive
this
to
be
the
meaning
.
The
People
when
they
came
into
the
Wildernesse
,
and
saw
small
or
no
meanes
to
support
them
,
saw
no
table
,
no
provision
,
&c.
might
be
tempted
to
doubt
of
,
or
to
distrust
the
providence
of
God
towards
them
.
But
God
(
saith
David
)
had
given
them
Leviathan
for
meat
:
that
is
,
that
great
overthrow
that
was
given
unto
Pharaoh
,
and
that
wonderfull
deliverance
which
God
wrought
for
his
people
thereby
,
was
sufficient
to
uphold
their
spirits
,
and
maintaine
a
life
of
hope
and
confidence
within
them
,
that
God
that
had
done
such
great
things
for
them
,
would
never
suffer
them
to
perish
by
forgetfulnesse
of
them
,
by
withdrawing
the
arme
of
his
preservation
and
protection
from
them
,
if
they
would
but
looke
up
unto
him
,
and
make
their
dependance
upon
him
,
according
to
the
glorious
encouragement
and
triumphing
provocation
of
so
great
and
unheard
of
a
deliverance
.
So
,
suppose
we
be
now
in
the
Wildernesse
,
we
see
no
meanes
of
support
,
of
subsisting
before
us
,
we
have
not
those
visible
,
those
sensible
testimonies
of
Gods
presence
with
us
,
as
sometimes
we
have
had
,
yet
God
hath
given
us
meat
,
to
feed
and
live
upon
:
those
36.
Barrells
of
Gunpowder
,
wherewith
God
furnished
us
out
of
the
Cellar
at
our
enemies
cost
,
let
us
drinke
downe
them
,
they
will
breed
good
blood
,
spirit
,
and
courage
:
againe
,
those
Iron
barres
,
and
billets
of
the
same
gracious
and
miraculous
provision
,
let
us
feed
upon
them
,
and
digest
them
by
a
mature
and
kinde
concoction
;
I
make
no
question
but
we
shall
renew
our
strength
like
Eagles
,
and
be
yong
and
lusty
againe
in
our
Faith
towards
God
.
When
the
Israelites
afterwards
,
so
oft
proveked
God
in
the
Wildernesse
,
(
as
David
speaketh
,
Psal.
78.40
.
)
and
grieved
him
in
the
Desart
,
viz.
by
murmuring
,
and
distrustfulnesse
,
When
they
tempted
God
,
and
limited
the
holy
One
of
Israel
:
hee
imputeth
all
this
sin
of
theirs
to
this
,
as
the
cause
,
They
remembred
not
his
hand
,
nor
the
day
wherein
he
delivered
them
from
the
enemy
:
they
forsook
the
meate
God
had
given
them
,
they
gave
over
feeding
on
Leviathan
,
and
so
they
fainted
,
their
Faith
was
affamished
,
and
themselves
perished
.
Therfore
let
us
preserve
the
memoriall
of
this
great
deliverāce
,
as
a
precious
treasure
by
us
:
Let
us
season
the
flesh
of
the
Traitors
the
Gunpowder
,
the
Barre
,
the
Billets
,
that
they
may
keep
fresh
and
sweet
;
and
so
doubtlesse
they
will
be
a
nourishment
of
an
high
and
excellent
spirit
,
both
for
us
and
our
posterities
to
feed
upon
,
and
to
preserve
the
life
of
the
peace
,
and
safety
of
the
Nation
,
as
long
as
Sun
and
Moone
shall
endure
.
Such
a
Preservation
,
such
a
Deliverance
as
this
,
so
deep
and
downe
laden
(
as
it
were
)
with
the
precious
spoiles
of
heaven
,
the
ingredients
and
substance
of
it
being
nothing
else
but
the
infinite
,
incomprehensible
wisdome
,
power
,
goodnesse
,
love
,
and
mercy
of
God
,
is
enough
to
enrich
a
Nation
alone
,
and
to
fill
the
hearts
of
all
the
Inhabitants
thereof
with
the
entirenesse
&
strength
of
Faith
,
and
dependance
upon
God
,
which
are
able
to
laugh
all
future
enemies
,
dangers
,
and
attempts
in
the
face
to
scorne
.
This
for
the
third
use
of
the
Doctrine
,
by
way
of
encouragement
,
or
consolation
.
CAP.
VII
.
Wherein
the
two
first
branches
of
the
third
Use
(
being
an
use
of
Reproofe
)
are
handled
.
IN
the
third
place
,
the
Doctrine
first
propounded
,
is
further
serviceable
unto
us
by
way
of
Reproofe
.
For
if
the
Church
and
Children
of
God
have
that
deep
and
deare
interest
in
God
,
which
hath
been
opened
unto
you
;
how
shall
those
be
excused
or
spared
from
passing
under
the
rod
of
Reproofe
,
who
taking
this
great
honour
to
themselves
,
of
being
the
Church
of
God
,
and
People
of
God
,
(
whether
truly
or
falsely
,
whether
they
be
his
People
or
no
)
and
yet
doe
things
contrary
to
the
tenour
of
such
an
interest
,
and
by
many
misdemeanours
and
unworthy
cariages
of
themselves
,
deface
the
glory
of
so
high
a
prerogative
,
that
in
word
professe
an
interest
in
God
,
but
in
workes
and
deeds
(
which
are
witnesses
of
greater
value
)
deny
it
.
Now
three
things
there
are
(
more
especially
)
whereby
men
wave
all
interest
in
God
,
and
doe
little
lesse
then
make
open
confession
in
the
world
against
themselves
,
that
they
are
not
the
men
in
heart
that
they
are
in
the
face
.
First
,
in
a
base
creeping
or
crouching
before
the
world
,
and
seeking
the
face
of
the
creature
,
in
inordinate
desires
after
outward
things
,
and
not
being
richlysatisfied
with
God
.
Secondly
,
in
making
dependance
upon
an
arm
of
flesh
,
and
upon
the
creatures
,
and
not
upon
God
.
Thirdly
and
lastly
,
in
inordinate
feares
of
those
that
are
enemies
,
and
rise
up
against
them
,
and
not
making
God
their
only
feare
and
dread
.
In
these
particulars
(
especially
)
amongst
others
,
men
often
offend
(
and
that
greatly
)
against
such
interest
as
they
have
in
God
:
such
carriages
as
these
being
interpreted
,
are
as
much
as
to
say
,
Such
men
confesse
that
they
have
no
portion
nor
interest
in
the
Lord
.
First
,
when
men
in
an
unseemly
manner
are
officious
in
doing
suit
and
service
to
the
world
,
when
they
suffer
themselves
so
farre
to
bee
brought
into
subjection
by
Silver
,
and
Gold
,
and
Houses
,
and
Lands
,
by
faire
and
full
Estates
,
by
Pleasures
,
and
Ease
,
and
Liberty
,
&c.
that
a
man
(
in
Scripture
phrase
)
is
not
able
to
live
without
these
,
yea
,
and
to
raigne
too
,
(
as
Paul
speakes
)
to
live
like
Kings
without
these
:
this
is
a
betraying
of
the
glory
and
happinesse
which
is
annexed
to
that
interest
,
which
any
creature
hath
in
God
.
Are
there
not
many
that
would
bee
thought
people
of
God
,
and
to
have
interest
in
him
,
that
yet
are
as
effeminate
and
impotent
in
their
desires
and
lustings
after
things
of
this
life
,
as
Rachel
was
after
Children
,
Give
me
Children
,
or
else
I
die
?
Gen.
30.1
.
So
many
must
have
the
flowre
of
the
Wheate
,
and
Honey
out
of
the
Rock
,
they
must
have
the
best
and
sweetest
aspects
of
the
world
,
or
else
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
he
said
)
Their
life
is
not
worth
the
living
,
their
hearts
die
and
sink
within
them
,
and
they
are
Like
to
those
that
goe
downe
into
the
Pit
,
(
as
David
speaks
)
and
what
can
be
more
prejudiciall
to
the
glory
of
God
?
what
can
derogate
more
from
his
goodnes
,
bounty
,
&
power
,
then
to
finde
men
in
these
deep
discontentments
,
in
such
faintings
of
heart
for
want
of
these
by-matters
of
the
world
,
who
pretend
and
challenge
interest
in
God
,
and
his
All-sufficiency
?
Doth
not
the
Scripture
prove
the
Resurrection
from
the
dead
?
and
that
Abraham
,
Isaac
,
and
Iacob
are
yet
living
,
by
this
argument
,
that
God
is
the
God
not
of
the
dead
,
but
of
the
living
.
The
force
and
strength
of
the
Argument
and
Reason
(
I
conceive
)
lieth
in
this
.
That
God
being
a
God
of
that
infinite
goodnesse
and
bounty
,
and
withall
of
power
,
and
strength
,
and
greatnesse
answerable
,
it
is
altogether
a
thing
unworthy
of
him
,
to
call
himselfe
the
God
of
such
,
or
to
ascribe
that
speciall
and
peculiar
interest
of
himselfe
to
such
creatures
as
are
deprived
and
destitute
of
the
best
of
their
beeing
,
their
life
;
he
shall
lay
his
owne
honour
in
the
dust
to
doe
it
.
What
difference
shall
there
be
then
between
an
infinite
God
,
and
the
most
contemptible
of
creatures
,
in
this
respect
,
if
a
man
might
have
God
for
his
God
,
have
the
best
interest
in
him
,
and
yet
be
as
low
,
and
as
little
worth
as
he
could
be
,
had
he
had
interest
in
the
poorest
creature
in
the
world
?
(
For
what
condition
more
empty
and
poore
then
death
?
)
So
(
my
brethren
)
they
that
call
themselves
by
the
names
of
Gods
Children
,
or
People
,
and
pretend
or
challenge
interest
in
God
,
and
yet
hang
downe
their
heads
like
Bull-rushes
in
every
Storme
,
and
are
as
dead
men
,
without
any
life
or
soule
of
joy
or
comfort
,
except
the
world
puts
life
into
them
,
doe
not
these
make
God
to
bee
the
God
of
the
dead
,
and
not
only
of
the
living
?
by
valuing
their
interest
in
God
at
so
meane
a
rate
,
as
not
to
make
it
a
sufficient
ground
of
joy
and
comfort
unto
them
in
the
absence
of
Moone
and
Stars
;
as
if
there
were
no
efficacy
and
power
in
it
,
to
raise
the
soule
of
a
man
,
but
only
in
conjunction
with
Corn
,
Psal.
4.
and
Wine
,
and
Oyle
;
doe
you
not
spread
a
Cloud
before
the
glorious
face
of
the
Al-sufficiency
of
God
,
and
take
a
course
to
bring
up
an
evill
and
hard
report
in
the
world
of
him
,
and
his
goodnesse
,
and
weaken
and
discourage
the
hearts
of
men
for
ever
chusing
God
for
their
portion
?
Elkanah
did
well
and
truly
represent
the
Melancholy
and
uncomfortable
temper
of
his
wife
for
want
of
Children
,
1
Sam.
1.10
.
as
reflecting
some
prejudice
and
disparagement
upon
him
,
being
her
husband
:
Hanna
,
why
weepest
thou
?
Am
not
I
better
unto
thee
then
ten
Sons
?
q.
d.
if
thou
knewest
and
didst
but
consider
what
cause
thou
hast
of
comfort
and
joy
in
me
,
and
my
love
and
affection
towards
thee
,
thou
wouldest
not
be
so
disquieted
and
troubled
for
want
of
Children
;
is
not
the
interest
thou
hast
in
me
,
valuable
with
the
comfort
and
contentment
of
many
Children
?
So
if
we
shall
say
wee
have
interest
in
God
,
and
yet
walke
with
dejected
countenances
,
and
with
hands
hanging
down
,
because
The
Figge
trees
doe
not
flourish
,
and
because
There
is
no
fruit
on
the
Vine
,
and
the
Fields
yeeld
no
meate
,
(
as
it
is
Hab.
3.17
.
)
because
outward
comforts
faile
and
are
cut
off
from
us
,
doe
we
not
darken
the
face
of
the
heaven
,
and
shame
the
glory
of
the
infinite
goodnesse
and
greatnesse
of
God
?
is
not
God
unto
us
more
then
many
Houses
,
and
Lands
,
then
Silver
and
Gold
?
as
we
are
unto
him
of
more
worth
and
value
then
many
Sparrows
;
so
is
not
he
more
to
us
then
many
worlds
?
Therefore
now
let
him
that
claimeth
interest
in
God
,
that
saith
God
is
his
God
,
let
him
vindicate
and
make
good
so
great
a
title
and
claime
in
the
sight
of
the
world
,
by
a
heart
full
of
joy
,
and
full
of
contentment
in
the
midst
of
outward
wants
,
and
necessities
,
of
hunger
,
nakednesse
,
reproach
,
&c.
If
he
hath
an
estate
of
joy
and
peace
in
God
,
it
is
an
unseemly
thing
for
him
to
fill
the
eares
of
the
world
,
or
to
breake
the
hearts
of
men
with
complaints
of
wants
and
misery
.
He
that
hath
interest
in
God
,
must
bee
able
to
work
wonders
in
the
world
,
or
else
he
shall
shame
his
glory
,
and
the
world
will
not
believe
him
.
As
our
Saviour
said
of
those
that
should
beleeve
,
that
those
signes
should
follow
them
,
Marke
16.17
.
In
his
name
they
should
cast
out
devils
,
and
they
shall
speake
with
new
tongues
,
and
they
shall
take
away
Serpents
,
and
if
they
shall
drinke
any
deadly
thing
,
it
shall
not
hurt
them
.
So
(
my
brethren
)
they
that
say
(
with
David
)
that
God
is
their
God
,
that
they
have
an
interest
in
him
,
such
signes
as
these
must
follow
them
as
a
glorious
retinue
in
the
world
,
to
answer
that
greatnesse
:
they
must
be
rich
without
an
estate
,
joyfull
in
the
midst
of
sorrow
,
strong
in
weaknesse
,
they
must
not
burne
in
midst
of
fire
,
nor
drowne
in
overflowing
of
darkest
waters
,
they
must
live
without
a
soule
,
and
sleep
without
a
bed
,
and
be
clothed
without
raiment
,
be
at
liberty
in
prison
,
in
their
native
countrey
when
they
are
in
exile
,
and
banishment
;
in
a
word
(
as
S.
Pauls
expression
is
)
though
they
have
nothing
,
yet
must
they
be
as
though
they
had
all
things
:
otherwise
they
are
,
as
if
they
had
no
interest
in
God
at
all
.
If
God
be
thine
,
and
yet
thou
sayest
thou
wantest
any
thing
,
thou
art
a
lyar
,
(
as
Iohn
in
another
case
saith
)
and
the
truth
is
not
in
thee
.
For
(
as
David
speaketh
Psal.
34.
)
Of
them
that
feare
the
Lord
,
we
may
as
well
,
with
as
much
truth
,
(
and
with
more
perspicuity
and
evidence
of
truth
)
they
that
injoy
the
Lord
,
and
have
interest
in
him
,
want
nothing
:
(
except
perhaps
the
knowledge
of
their
abundance
)
God
will
fill
any
mans
cup
alone
,
and
make
it
overflow
and
run
over
,
though
there
be
nothing
in
it
besides
.
And
this
reproofe
concernes
us
,
not
only
as
we
are
private
Christians
,
and
every
man
one
by
himselfe
,
but
as
we
are
together
a
People
of
God
,
a
Church
of
God
.
If
we
have
interest
in
God
,
(
as
we
pretend
we
have
,
in
calling
our selves
the
Church
and
People
of
God
,
as
you
have
heard
)
then
are
we
not
to
bow
downe
our
backs
,
to
suffer
all
kinde
of
discontentments
and
discouragements
to
goe
over
us
(
as
generally
we
doe
)
and
to
tread
downe
the
strength
and
comfort
of
our
hearts
,
because
the
world
refuseth
to
give
us
the
right
hand
of
fellowship
,
because
they
that
are
mounted
upon
the
high
places
of
the
earth
(
as
Esay
speakes
)
Behold
us
afar
off
,
and
doe
not
favour
our
righteous
dealings
,
nor
countenance
us
in
our
wayes
.
Is
not
our
God
unto
us
above
all
gods
?
(
as
Davids
expression
is
)
what
if
the
faces
of
Rulers
should
be
clouded
,
should
we
not
rejoyce
neverthelesse
,
if
the
light
of
Gods
countenance
shine
upon
us
?
Shall
we
complaine
that
the
Moone
and
Stars
doe
not
appeare
and
shine
upon
us
,
when
the
Sunne
shines
out
unto
us
in
the
fulnesse
of
his
strength
?
were
not
this
to
cast
an
aspersion
upon
that
glorious
creature
the
Sunne
,
the
beauty
of
heaven
,
as
if
he
wanted
the
help
of
inferiour
Luminaries
to
serve
the
world
with
that
great
and
heavenly
commodity
of
light
?
And
shall
we
not
charge
weaknesse
and
insufficiency
upon
the
great
God
of
heaven
and
earth
,
to
revive
and
cherish
us
,
if
we
be
therefore
sad
and
uncomfortable
,
because
we
have
not
alike
interest
in
those
gods
,
that
are
made
of
men
,
I
meane
Kings
,
and
Princes
,
and
Rulers
of
the
earth
,
as
well
as
in
Him
?
That
Synagogue
of
Rome
commends
her selfe
to
the
world
for
the
Church
of
God
:
yea
,
she
must
be
it
and
no
other
,
and
challengeth
deep
interest
in
God
.
And
interest
I
beleeve
she
hath
enough
in
the
god
of
this
world
,
hee
espied
out
for
her
,
and
provided
the
best
Vault
he
could
finde
in
all
his
kingdome
of
darknesse
,
for
advancement
of
her
designes
,
he
furnished
her
with
engines
and
instruments
,
such
as
his
kingdome
affords
,
to
have
given
that
fatall
and
terrible
blow
(
as
they
called
it
)
to
their
adversaries
,
but
that
this
same
heaven
is
above
him
,
and
is
too
hard
for
him
,
and
troubles
him
,
and
will
not
condescend
to
the
designes
of
hell
,
nor
suffer
any
thing
to
prosper
wherein
he
desires
to
pleasure
them
.
So
that
I
say
,
in
this
god
of
theirs
(
doubtlesse
)
they
have
interest
to
their
hearts
desire
.
But
if
they
have
interest
in
that
God
which
is
holy
and
al-sufficient
(
as
the
world
must
beleeve
,
or
stand
adjudged
as
hereticall
in
that
point
)
why
are
they
so
discontented
with
their
portion
,
as
to
digge
into
hell
to
finde
a
treasure
of
blood
,
to
mend
their
cup
withall
?
why
could
they
not
let
this
poore
shovell-full
of
earth
,
cast
up
in
the
midst
of
the
Sea
,
(
as
one
of
their
Spanish
Kings
,
if
my
remembrance
faileth
mee
not
,
in
the
height
of
his
malice
and
swelling
vanity
termed
this
Island
of
ours
)
why
did
they
not
let
it
alone
?
If
their
portion
be
in
heaven
(
as
they
say
)
a
shovell
full
of
earth
would
have
been
but
a
mean
and
unworthy
addition
to
it
.
Alas
,
that
unsatiable
hungring
and
thirsting
after
blood
,
and
that
hunting
the
lives
of
those
that
they
judge
their
enemies
,
those
sixe
and
thirty
Barrels
of
Gunpowder
,
with
those
Barres
of
Iron
,
and
Billets
of
wood
,
(
which
may
bee
quartered
for
the
armes
of
the
Babylonish
Synagogue
)
these
,
and
a
thousand
other
like
base
desires
,
of
drawing
in
the
world
into
them
,
and
all
they
can
lay
hold
of
,
and
fasten
their
talons
on
upon
earth
,
these
proclaime
to
the
world
,
that
they
are
altogether
diffident
,
and
distrust
that
title
and
claime
they
lay
,
to
be
the
Church
of
God
:
It
is
a
plain
signe
against
them
that
they
looke
for
little
from
heaven
.
And
therefore
as
Saul
,
when
God
had
forsaken
him
,
and
would
not
answer
him
,
went
for
counsell
to
the
devill
;
So
doe
these
men
(
if
they
did
but
understand
the
voice
and
language
of
their
own
waies
and
workes
)
make
a
plain
confession
to
the
world
,
that
God
hath
forsaken
them
;
and
therefore
since
they
are
desperate
of
having
their
desires
out
of
heaven
,
they
will
worke
it
out
of
Hell
,
if
it
bee
to
bee
had
there
.
Secondly
,
those
likewise
sin
against
this
interest
in
God
(
and
are
to
be
reproved
)
that
make
their
dependance
upon
any
creature
,
that
make
flesh
their
arme
:
(
as
Ier.
17.5
.
)
this
sin
is
of
some
affinity
with
the
former
:
But
as
Simeon
and
Levi
were
brethren
in
iniquity
,
and
sinned
together
,
so
must
they
be
rebuked
and
reproved
together
by
their
Father
.
Many
will
say
of
God
,
that
he
is
their
God
,
and
challenge
interest
in
him
,
that
yet
doe
not
speak
unto
him
from
their
hearts
,
and
say
unto
him
,
as
David
often
did
,
(
Psal.
31.3
.
)
Thou
art
my
Rock
,
and
my
Fortresse
,
and
Psal.
18.31
.
Who
is
a
Rock
,
save
our
God
?
Men
will
have
other
Rocks
to
build
the
house
of
their
defence
upon
,
and
their
hope
upon
:
men
are
afraid
to
adventure
the
weight
of
all
their
treasure
,
of
all
they
have
,
and
of
all
they
hope
,
and
of
all
they
desire
,
upon
God
alone
,
except
they
have
some
other
foundation
that
they
may
see
and
looke
upon
,
to
lay
with
him
.
As
the
Israelites
(
Exod.
32.1
.
)
must
have
gods
made
them
,
that
might
goe
before
them
,
that
they
might
see
them
,
and
look
upon
them
,
because
that
they
had
not
Moses
to
looke
upon
,
he
was
out
of
sight
,
they
knew
not
what
was
become
of
him
:
Vp
,
make
us
gods
to
goe
before
us
,
(
say
they
to
Aaron
.
)
So
(
my
Brethren
)
most
men
must
have
something
besides
,
and
instead
of
God
to
themselves
,
i.
e.
something
upon
which
they
may
rely
and
trust
to
,
and
cast
all
the
weight
and
burthen
of
their
cares
and
feares
upon
,
that
they
may
converse
with
by
some
outward
sense
or
other
,
chiefly
by
the
eye
,
they
must
see
him
:
As
for
the
invisible
God
,
of
Moses
,
(
as
it
is
said
Heb.
11.27
.
that
He
saw
him
that
was
invisible
)
because
he
is
still
out
of
sight
,
they
know
not
where
he
is
,
and
therefore
they
have
no
minde
to
depend
upon
him
,
no
more
then
the
Israelites
had
upon
Moses
,
when
he
was
but
a
while
absent
.
If
we
could
looke
into
men
,
and
see
into
the
depth
of
their
thoughts
,
wee
should
finde
the
hearts
of
most
bottomed
with
creatures
,
as
with
Silver
and
Gold
,
Estate
,
Greatnesse
,
Favour
,
or
Credit
in
the
world
,
a
very
small
remnent
with
the
living
God
:
And
therefore
we
see
when
any
of
their
bottomes
decay
or
are
knockt
out
,
all
mens
hopes
and
comforts
,
and
expectations
run
out
,
and
are
like
water
spilt
upon
the
ground
that
cannot
be
gathered
up
againe
:
whereas
if
mens
dependance
were
upon
God
,
if
the
weight
of
all
their
hopes
and
desires
rested
and
staid
upon
him
,
though
all
outward
props
and
supports
were
struck
from
under
them
,
yet
a
man
should
be
able
to
keep
his
standing
,
and
not
fall
to
the
ground
,
because
God
is
a
Rock
,
and
a
Rock
alwayes
keepes
his
place
,
and
never
gives
way
;
if
you
know
where
it
is
to
day
,
you
know
where
it
will
be
to
morrow
.
Now
this
is
that
I
say
,
that
if
a
man
claimes
that
speciall
interest
in
God
,
which
is
the
portion
of
his
Children
,
and
yet
makes
his
dependance
upon
any
thing
besides
whatsoever
:
as
the
Maid
said
to
Peter
,
that
his
speech
betraid
him
,
so
such
a
mans
way
betrayeth
him
to
be
but
an
idle
pretender
to
that
royall
priviledge
,
and
that
indeed
he
knows
not
what
any
such
interest
meanes
.
Our
full
and
intire
dependance
upon
God
,
is
the
best
,
and
highest
,
and
most
honourable
part
of
our
service
;
it
is
the
Center
point
(
as
it
were
)
of
our
obedience
,
that
is
better
then
all
the
Circle
and
Circumference
besides
:
Obedience
is
better
then
Sacrifice
(
as
Samuel
)
but
dependance
is
better
then
sacrifice
and
obedience
(
in
other
kindes
)
both
together
.
That
same
confidence
in
God
,
which
no
perswasions
,
nor
intreaties
,
nor
threatnings
will
prevaile
with
men
,
but
that
they
will
needs
cast
it
away
from
them
as
far
as
it
will
fly
,
as
a
thing
that
would
but
abuse
them
,
and
doe
them
no
good
,
this
is
that
that
hath
the
great
recompence
of
reward
(
as
the
Apostle
speakes
Heb.
10.35
.
)
as
if
there
were
inferiour
rewards
prepared
for
other
services
,
but
the
great
reward
,
the
right
hand
and
left
of
Christ
in
his
Kingdome
,
were
reserved
for
this
.
But
if
men
have
any
thing
else
,
any
creature
that
flatters
them
,
and
sayes
unto
them
,
as
the
Bramble
said
to
the
Trees
of
the
Forrest
in
Iothams
Parable
,
Judg.
9.15
Come
and
put
your
trust
under
my
shadow
,
place
your
confidence
in
me
;
Men
will
hardly
be
intreated
to
cast
away
such
a
confidence
upon
any
termes
.
If
a
great
estate
,
or
some
great
friend
that
is
eminent
in
place
and
power
should
but
allure
us
,
and
speake
as
kindly
and
gratiously
unto
us
,
as
the
great
God
of
heaven
and
earth
doth
from
place
to
place
in
his
Word
,
cast
all
your
care
,
and
your
burden
upon
us
,
we
will
take
care
for
you
:
Men
would
take
hold
of
such
words
,
as
soone
as
they
should
be
spoken
,
and
would
doe
that
which
was
desired
of
them
with
all
their
hearts
,
and
would
hardly
aske
any
question
about
it
,
either
for
conscience
sake
,
or
for
feares
sake
.
But
now
God
inviting
us
to
doe
him
that
honour
and
our selves
that
ease
,
as
to
cast
all
our
care
on
him
,
i.
e.
to
doe
it
in
a
carelesse
,
secure
,
and
resolute
manner
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
importeth
)
assuring
us
that
hee
doth
care
for
us
,
(
which
no
creature
doth
in
comparison
of
him
)
men
will
thinke
of
it
ten
times
before
they
will
doe
it
once
,
1
Pet.
5.7
.
Even
they
which
doe
any
thing
in
this
kinde
,
they
will
not
cast
their
care
upon
him
;
all
they
will
be
brought
to
doe
is
,
to
lay
it
on
him
faire
and
softly
,
as
we
use
to
lay
burdens
of
any
weight
upon
Tables
or
Stooles
,
when
we
suspect
the
joynts
to
be
crazy
and
shaken
,
we
lay
them
downe
as
gently
and
easily
as
may
be
,
for
feare
we
should
breake
all
in
pieces
,
and
our
burdens
fall
to
the
ground
;
and
as
men
use
to
walke
upon
Ice
over
deep
Waters
,
they
doe
not
at
first
leap
and
jump
upon
it
,
but
first
set
one
foote
,
and
then
another
,
to
see
whether
the
Ice
crack
or
no
,
whether
it
will
beare
them
,
that
so
they
may
retire
back
againe
to
the
ground
without
danger
,
before
they
be
on
too
far
:
but
to
goe
thus
to
worke
with
God
,
is
not
to
cast
our
care
upon
him
,
but
rather
to
tempt
him
,
and
see
whether
he
wil
beare
it
or
no.
Wheras
he
gives
us
in
that
,
an
assurance
before
hand
,
yea
,
gives
it
as
the
reason
or
ground
,
upon
which
he
requires
us
,
to
cast
all
our
care
upon
him
,
in
such
a
manner
.
Cast
all
your
care
on
him
;
for
he
careth
for
you
.
I
would
never
wish
you
to
doe
it
,
to
cast
it
upon
God
,
but
that
I
know
he
doth
take
care
for
you
,
and
will
discharge
that
trust
alone
,
as
much
for
your
comfort
and
satisfaction
,
as
if
you
should
be
over-busie
your selves
,
and
would
needs
joyne
your selves
in
Commission
with
him
.
Therefore
now
if
thou
hast
interest
in
God
,
and
hast
any
burthens
,
one
or
more
,
to
beare
or
carry
,
if
thou
wilt
carry
this
burden
thy selfe
,
and
toile
and
turmoile
thy selfe
till
thou
beest
ready
to
faint
,
and
sinke
,
and
die
under
it
,
and
not
cast
it
upon
God
,
now
walkest
thou
laden
to
the
prejudice
and
scandall
of
heaven
,
thy
burthen
would
be
honourable
upon
the
shoulder
of
the
Almighty
,
both
to
him
and
thee
.
We
account
it
a
meane
calling
among
men
,
and
servile
,
to
carry
burdens
,
but
it
is
exceeding
glorious
in
God
,
to
beare
all
the
burdens
of
his
Saints
,
that
they
may
walke
upright
,
and
not
have
their
backs
bowed
downe
to
the
earth
.
This
point
of
the
Reproofe
likewise
(
as
the
former
did
)
concerneth
us
,
not
only
as
we
are
private
men
,
but
as
we
are
together
,
a
Church
,
and
People
of
God
.
If
our
interest
in
him
be
such
as
hath
been
declared
(
as
doubtlesse
it
is
,
if
we
be
the
People
of
God
)
why
do
we
cause
this
great
blessednesse
of
ours
to
be
blasphemed
,
and
evill
spoken
of
in
the
world
,
by
seeking
to
lay
other
foundations
of
our
peace
and
comfort
,
besides
the
favour
and
power
of
God
alone
?
why
doe
we
not
stand
sure
upon
him
,
though
we
have
nothing
else
to
establish
us
?
why
are
we
not
built
upon
him
?
what
addition
can
be
made
unto
him
?
if
we
had
all
the
flesh
in
the
world
made
up
into
an
arme
of
salvation
unto
us
,
could
it
adde
any
thing
to
our
security
?
Dan.
6.20
.
Is
not
thy
God
(
saith
Darius
to
Daniel
in
the
Lions
Den
)
whom
thou
servest
alway
,
able
to
deliver
thee
from
the
Lion
?
Either
he
is
able
to
deliver
us
,
and
save
us
out
of
the
mouthes
of
all
Lions
,
able
to
rebuke
all
our
destroyers
,
or
he
is
not
able
;
if
he
be
not
able
,
then
I
aske
,
who
made
heaven
and
earth
?
doubtlesse
it
will
not
aske
a
greater
power
to
save
us
,
then
it
did
to
create
us
,
and
the
whole
frame
of
heaven
and
earth
besides
.
Ps.
124.8
.
And
therefore
David
in
the
name
of
the
Church
of
God
,
fats
and
flesheth
(
as
it
were
)
his
trust
and
confidence
with
that
consideration
,
Our
help
standeth
in
the
name
of
the
Lord
,
that
made
heaven
and
earth
;
as
if
he
meant
never
to
trouble
himselfe
further
(
as
long
as
he
saw
heaven
and
earth
standing
before
him
)
to
enquire
out
more
names
of
helpers
and
defenders
to
joyne
with
him
that
made
heaven
and
earth
.
Our
help
stands
in
the
name
of
the
Lord
,
&c.
Here
it
is
permanent
and
fixed
,
it
did
not
remove
up
and
downe
,
and
shift
from
one
name
to
another
,
as
if
now
they
were
confident
in
God
,
another
while
confident
in
some
creature
,
or
outward
support
;
they
did
not
remove
from
bottome
to
bottome
,
as
men
that
are
double
minded
doe
,
they
have
no
standing
help
or
comfort
any where
,
but
still
are
shifting
and
flitting
from
under
the
shadow
of
one
tree
to
another
,
from
under
the
wing
of
one
creature
to
another
.
If
he
be
able
to
deliver
us
,
and
we
be
his
People
,
and
have
interest
in
all
the
glory
of
his
power
,
why
do
we
suffer
any
thought
to
enter
into
us
of
standing
upon
any
other
ground
?
why
are
we
troubled
and
distracted
in
our selves
,
about
seeking
and
providing
a
hiding
place
from
storms
and
tempests
,
when
we
remaine
under
the
shadow
of
his
wing
?
If
any
enemy
have
power
to
pluck
any
of
his
feathers
,
then
had
we
some
cause
to
feare
a
lying
open
to
the
weather
.
And
what
shall
we
say
in
this
point
to
our
Romane
Catholiques
?
(
for
the
name
of
Catholiques
they
must
have
to
themselves
,
and
all
the
world
must
give
out
their
right
to
them
,
but
for
the
truth
and
substance
of
it
,
that
they
leave
to
divide
,
who
will
,
amongst
them
)
But
let
it
be
here
againe
considered
,
what
interest
it
is
like
,
that
they
have
in
God
,
or
whether
their
wayes
in
the
point
we
speake
of
,
be
like
the
wayes
of
men
,
Whose
God
is
the
Lord
.
Doe
they
make
their
dependance
intire
upon
God
?
doe
they
trust
in
him
alone
for
the
bearing
up
of
the
Pillars
of
their
Church
?
doe
they
commit
their
cause
unto
him
,
attempting
nothing
but
that
which
is
lawfull
and
right
for
the
advancing
themselves
,
their
Church
,
and
Religion
?
are
they
content
to
fall
to
the
ground
,
and
lie
in
the
dust
,
if
innocency
and
righteous
dealing
will
not
sustain
them
?
(
which
is
an
essentiall
Character
of
him
that
hath
confidence
in
God
)
yea
,
have
they
not
cast
off
his
Word
(
as
Esay
30.12
.
)
and
trust
in
violence
and
wickednesse
,
(
as
the
former
)
or
Oppression
and
perversenesse
,
(
as
the
latter
Translation
hath
it
)
and
stay
thereupon
?
do
they
trust
more
in
Treasons
,
in
Poisons
,
in
Rebellions
,
in
Conjurations
,
in
Fires
,
in
Swords
,
in
Ships
,
in
bloody
Butchers
,
in
Gunpowder
,
in
Vaults
,
in
Iron
,
in
Wood
,
in
any
thing
then
in
God
,
and
doe
they
not
stay
themselves
thereon
?
are
not
these
the
goodly
Pillars
,
and
polished
Corners
of
their
Temple
?
doe
they
not
hope
to
live
and
subsist
in
the
world
,
and
to
hold
up
their
heads
above
Water
,
by
such
engines
and
projects
,
and
designes
as
these
?
This
is
the
interest
that
Church
hath
in
God
.
Surely
that
Church
may
say
,
He
that
is
their
God
,
is
not
the
God
of
Salvation
,
but
of
Destruction
:
the
name
of
their
God
in
Hebrew
is
,
Abaddon
,
Rev.
9.11
.
CAP.
VIII
.
Wherein
the
third
and
last
branch
of
the
Use
of
Reproofe
is
handled
.
THirdly
(
and
lastly
)
if
the
Church
and
People
of
God
have
such
interest
in
God
,
(
as
hath
been
formerly
opened
)
then
those
also
are
to
be
reproved
that
challenge
this
interest
in
him
,
and
yet
suffer
their
hearts
in
times
of
danger
to
be
troubled
and
over-whelmed
with
inordinate
and
tumultuous
feares
.
If
they
see
but
a
great
Wave
comming
towards
them
,
they
are
ready
with
Peter
(
in
Mat.
14.29
.
)
to
cry
out
,
We
perish
:
or
if
they
taste
but
some
bitternesse
in
the
Broth
,
presently
cry
out
with
the
Prophets
Children
(
2
Kings
4.40
.
)
There
is
death
in
the
Pot.
How
many
are
there
that
say
,
they
have
interest
in
God
,
whose
hearts
faile
them
,
and
become
like
stones
within
them
,
cold
and
heavy
,
if
trouble
or
affliction
doe
but
come
forth
,
and
look
a
little
upon
them
,
they
are
not
able
to
endure
the
appearance
of
any
danger
;
As
when
the
great
Champion
of
the
Philistims
did
but
shew
himselfe
in
the
field
(
1
Sam.
17.24
.
)
it
is
said
,
that
all
the
men
of
Israel
,
when
they
saw
the
man
,
they
ran
away
from
him
and
were
sore
afraid
:
they
knew
not
whether
ever
he
should
have
come
neare
them
to
hurt
any
of
them
or
no
,
and
yet
they
were
all
afraid
,
and
ran
away
,
only
upon
sight
of
him
.
So
the
Israelites
(
Exod.
14.10
.
)
did
but
lift
up
their
eyes
,
and
saw
the
Egyptians
marching
after
them
,
and
the
Text
saith
,
they
also
were
sore
afraid
.
If
dangers
and
troubles
doe
but
put
forth
a
little
,
and
begin
to
bud
,
we
conclude
that
a
deadly
Winter
must
needs
be
at
hand
.
If
there
be
but
a
thick
arme
of
flesh
lifted
up
against
us
to
strike
,
we
thinke
the
blow
must
presently
fall
upon
us
.
If
Satan
doth
but
shew
himselfe
in
armes
,
and
bring
forth
his
troopes
,
and
display
his
colours
before
the
Wals
,
we
give
the
City
as
lost
presently
.
Yea
,
some
men
are
as
tender
of
their
fears
in
this
kinde
,
and
as
impatient
to
have
them
rebuked
,
and
touched
,
as
David
was
of
his
Son
Absolon
,
or
Adoniah
;
(
2
King
.
1.6
.
)
it
is
said
that
his
Father
would
not
displease
him
from
his
Childhood
,
to
say
,
Why
dost
thou
so
?
Some
men
even
take
such
a
felicity
and
contentment
in
their
feares
and
apprehensions
of
dangers
,
though
otherwise
feare
hath
torment
,
(
as
S.
Iohn
speaketh
)
that
neither
will
they
displease
them
themselves
,
nor
suffer
any
other
to
displease
them
;
they
will
not
endure
any
man
to
dispute
,
or
to
conceive
any
hope
,
when
they
have
once
feared
.
So
that
they
seem
to
have
a
touch
of
Ionahs
spirit
in
them
,
that
was
angry
with
God
,
for
not
executing
judgement
upon
Ninevch
,
when
he
had
prophesied
the
destruction
of
it
.
Some
men
seem
so
highly
to
honour
the
Propheticall
signes
of
their
feares
,
as
if
they
would
take
offence
at
Gods
goodnesse
and
mercy
,
if
he
should
not
bring
upon
them
,
and
the
Church
of
God
amongst
them
,
the
judgements
and
mercies
that
they
have
prophecyed
of
in
their
feares
.
Now
I
say
all
such
distracting
and
dismaying
feares
as
these
,
are
no
wayes
seemly
and
comely
in
those
that
professe
this
speciall
interest
in
God
.
Are
they
not
rather
a
giving
honour
to
men
,
and
magnifying
the
powers
of
darknesse
,
and
the
devill
himselfe
above
God
?
What
are
any
such
feares
,
being
rightly
interpreted
,
but
as
much
as
to
say
,
the
rage
,
and
malice
,
and
wickednesse
of
men
,
are
greater
then
the
goodnesse
,
and
truth
,
and
power
of
God
?
These
are
windes
and
waves
that
will
not
obey
him
,
that
he
cannot
〈◊〉
and
comman●●
Should
such
a
man
as
I
feare
,
(
saith
Nehemiah
)
that
have
professed
such
confidence
in
God
?
and
still
you
shall
finde
,
that
in
Scripture
there
is
an
opposition
between
those
feares
,
and
that
honour
that
is
due
unto
God
from
those
that
are
his
,
and
say
they
have
interest
in
him
:
See
those
Scriptures
,
Ezra
8.22
.
Nehem.
4.14
.
1
Pet.
3.14
,
15.
at
your
leisure
.
But
you
will
say
,
Object
.
If
the
Lion
hath
roared
,
who
will
not
,
or
shall
not
be
afraid
?
(
as
Amos
)
and
if
the
Trumpet
be
blowne
in
the
City
,
ought
not
the
people
to
feare
?
If
God
himself
denounce
war
against
his
people
,
and
take
part
with
their
enemies
,
and
strengthen
their
hands
daily
,
and
suffer
the
men
of
the
earth
to
exalt
themselves
against
them
,
and
to
doe
with
his
Saints
even
as
they
list
,
(
as
it
is
said
they
did
to
Iohn
the
Baptist
,
in
his
time
)
and
cuts
off
the
wonted
signs
and
tokens
of
his
presence
with
his
owne
,
so
that
they
can
see
few
or
none
of
them
left
;
are
not
these
things
enough
to
shake
the
foundations
of
any
mans
confidence
,
to
make
all
hands
hang
downe
,
Amos
3.8
.
and
all
knees
wax
feeble
?
to
breake
the
heart
of
any
mans
hope
?
who
is
able
to
stand
in
the
face
of
such
a
destruction
comming
from
the
Almighty
,
and
doth
not
tremble
exceedingly
?
And
therefore
they
that
feare
in
this
case
,
are
in
no
cause
of
reproofe
,
but
rather
to
be
relieved
with
mercy
and
compassion
.
To
this
I
answer
divers
things
,
Answ.
but
very
briefly
.
First
,
The
roaring
of
the
Lion
that
is
heard
,
it
may
be
the
roaring
of
that
Lion
that
goes
up
and
downe
the
world
,
seeking
whom
he
may
devoure
;
it
may
be
the
roaring
of
hell
,
and
of
the
devill
,
comming
with
open
mouth
upon
the
poore
Church
of
God
,
like
a
ramping
,
and
roaring
Lion
,
(
as
David
speaketh
)
and
not
the
roaring
of
the
Lion
of
the
Tribe
of
Iudah
,
against
his
Church
and
People
.
If
it
be
so
,
we
may
give
losers
leave
to
speake
,
and
cry
out
,
and
to
roare
too
,
and
no
great
cause
(
thus
far
)
to
be
troubled
at
it
.
We
must
pardon
the
devill
the
excesse
of
his
wrath
,
he
is
in
great
straights
,
his
time
is
shorter
then
ever
,
and
that
which
he
doth
,
he
must
doe
quickly
,
the
sound
of
his
great
Masters
feete
is
behinde
him
,
with
the
great
chain
of
darknesse
in
his
hand
,
to
lay
him
up
fast
in
the
bottomlesse
Pit
for
ever
.
Secondly
,
it
is
to
be
considered
,
that
though
all
the
wayes
and
pathes
of
God
,
are
Mercy
and
Truth
unto
his
Church
,
and
such
as
keep
his
Covenant
(
as
David
speakes
)
yet
are
there
many
things
in
these
wayes
of
his
,
Ps.
25.14
.
very
liable
(
and
obnoxious
for
a
time
)
to
another
interpretation
.
To
give
the
true
sense
and
meaning
of
all
passages
in
Gods
providence
and
administration
towards
his
Church
,
requires
an
Interpreter
,
one
of
a
thousand
.
God
may
be
comming
towards
his
Church
in
a
way
of
Mercy
and
Truth
,
when
the
thoughts
of
our
hearts
are
ready
to
say
,
he
is
comming
in
a
way
of
judgement
and
destruction
.
There
was
given
to
me
(
saith
S.
Paul
2
Cor.
12.7
.
)
A
messenger
from
(
or
of
)
Satan
.
It
was
well
spied
of
S.
Paul
,
to
finde
out
a
gift
of
God
,
in
a
message
,
and
messenger
from
the
devill
.
It
sometimes
requires
much
wisdome
,
and
pondering
,
and
consideration
of
things
to
understand
the
loving
kindnesse
of
the
Lord
in
them
,
(
as
David
speakes
Psal.
107.43
.
)
There
are
some
things
hard
to
be
understood
(
saith
Peter
)
in
Pauls
Epistles
,
which
some
pervert
to
their
owne
destruction
.
So
are
there
in
Gods
government
of
the
Church
,
many
things
hard
to
be
understood
(
for
a
season
)
which
some
pervert
to
their
owne
discomfiture
,
till
God
himselfe
,
by
the
light
of
a
joyfull
issue
,
cleeres
his
owne
intent
and
meaning
therein
.
A
3.
thing
to
be
considered
,
is
,
that
as
it
was
said
of
Christ
,
the
head
of
the
Church
,
that
he
was
appointed
(
or
,
set
up
)
for
the
falling
(
as
well
as
for
the
rising
)
of
many
in
Israel
.
So
is
it
true
likewise
of
the
whole
body
of
the
Church
,
God
hath
so
appointed
it
,
and
so
carries
,
and
orders
the
affaires
,
state
and
condition
of
it
,
that
it
shall
be
,
and
must
be
the
great
stumbling
stone
of
the
world
,
upon
which
the
principle
haters
of
God
and
his
truth
shall
dash
themselves
in
pieces
.
God
could
have
confounded
the
world
,
and
the
wise
things
therof
otherwise
,
and
have
brought
to
nought
the
mighty
things
of
it
,
by
a
more
immediate
way
;
but
(
said
the
holy
Ghost
)
God
hath
chosen
the
weake
1
Cor.
1.27
,
28.
things
of
the
world
,
and
the
foolish
things
,
and
things
that
are
not
,
to
doe
it
by
.
God
divides
the
glory
with
his
Church
,
he
will
honour
himselfe
and
his
Church
together
,
in
the
destruction
of
the
world
;
God
could
have
tempered
another
cup
that
should
have
been
as
present
death
to
the
Nations
,
to
have
drunke
of
it
,
(
Zach.
12.2
.
)
but
Ierusalem
must
be
made
the
cup
of
poyson
to
all
the
people
round
about
,
when
they
shall
be
in
the
siege
against
Judah
and
Jerusalem
.
He
could
have
framed
and
throwne
Millstones
downe
from
heaven
upon
all
people
,
(
as
he
did
upon
those
five
Kings
and
their
Armies
in
the
dayes
of
Ioshua
,
Iosh
.
10.11
.
)
but
Ierusalem
againe
must
be
made
the
heavy
stone
for
all
people
,
that
whosoever
shall
offer
to
heave
at
it
,
and
lift
it
up
to
carry
it
away
,
shall
be
torne
in
pieces
by
it
,
though
all
the
earth
should
be
gathered
together
against
it
.
Zach.
12.3
.
The
Church
of
Rome
indeed
gapes
after
this
priviledge
,
and
makes
account
,
that
all
Nations
and
Churches
in
the
world
that
will
not
bow
downe
and
serve
her
,
and
fall
downe
and
worship
her
,
shall
be
destroyed
,
and
imputes
the
fearefull
desolation
of
the
Grecian
Churches
,
to
that
enmity
against
her
,
which
they
professe
to
this
day
.
Fourthly
,
it
is
to
bee
knowne
likewise
,
and
considered
,
that
the
Church
is
not
appointed
only
and
simply
,
to
be
the
destruction
of
the
wicked
,
and
enemies
of
God
,
but
to
be
their
destruction
in
a
speciall
and
more
remarkable
way
and
manner
,
viz.
in
the
nature
of
a
Snare
,
that
they
may
not
feare
,
nor
thinke
of
destruction
from
it
,
till
it
be
upon
them
;
or
that
kinde
of
destruction
which
the
Scripture
usually
calls
,
a
being
confounded
.
Behold
all
they
that
provoke
thee
(
saith
Esay
41.11
.
)
shall
be
ashamed
and
confounded
.
To
be
confounded
properly
is
this
;
when
a
man
hath
been
lifted
up
in
great
hopes
,
and
confidence
of
successe
,
victory
,
and
prevailing
in
any
thing
,
and
then
on
a
sudden
,
quite
besides
his
expectation
,
is
brought
downe
,
and
falls
upon
inevitable
destruction
,
&
knowes
not
how
to
help
himselfe
.
And
so
the
other
word
that
is
joyned
with
it
,
of
being
ashamed
,
is
a
word
of
like
importance
:
we
know
it
is
not
simply
poverty
,
and
want
,
and
a
meane
condition
,
that
makes
a
man
ashamed
in
the
world
,
but
only
when
it
succeeds
riches
,
and
plenty
,
and
fulnesse
.
A
poore
man
in
the
Country
,
that
is
borne
only
to
inherite
the
dust
,
that
had
never
a
good
Coate
on
his
back
since
he
was
borne
,
he
is
not
ashamed
of
a
〈…〉
walkes
,
and
holds
up
his
head
,
and
shewes
his
face
before
any
man
for
all
that
;
but
take
a
Courtier
,
or
a
Merchant
,
or
a
Citizen
of
best
ranke
and
quality
,
that
have
been
clothed
with
fine
linnen
,
and
fared
deliciously
every
day
,
that
have
not
been
seen
but
in
soft
raiment
,
in
Silke
,
in
Silver
,
and
Gold
;
if
such
a
man
shall
be
brought
downe
to
rags
,
and
have
no
better
to
put
on
but
some
course
Mantle
,
or
the
like
,
this
makes
him
hold
downe
his
head
,
and
ashamed
to
shew
his
face
to
any
that
knowes
him
.
So
when
the
Lord
saith
,
that
the
enemies
of
his
Church
shall
be
ashamed
,
it
implies
that
they
shall
have
a
time
granted
them
,
wherein
they
shall
flourish
like
a
green
Bay
tree
,
(
which
tastes
not
of
Winter
,
as
most
trees
besides
do
,
losing
the
beauty
,
and
verdure
,
and
comelinesse
of
their
leaves
,
which
the
Bay
tree
doth
not
)
that
they
shall
have
a
time
,
wherein
they
shall
doe
,
even
what
they
list
in
the
world
,
(
as
David
speakes
Psal.
73.7
.
&c.
)
or
(
as
the
originall
hath
it
)
shall
even
passe
the
desires
of
the
heart
,
that
is
,
shall
have
more
power
and
authority
,
and
glory
in
the
world
then
they
could
well
tell
what
to
doe
with
,
wherein
they
shall
have
the
Saints
of
God
,
and
the
Church
of
the
most
High
under
their
feet
,
and
shall
throw
downe
the
foundations
,
and
shall
see
no
man
able
to
doe
any
thing
against
them
,
able
or
likely
to
make
resistance
.
In
this
great
prosperity
of
theirs
,
and
poore
and
contemptible
condition
of
the
Church
before
them
,
God
layes
the
foundation
and
corner
stone
of
their
shame
and
confusion
,
which
otherwise
(
to
speake
properly
)
could
not
be
brought
to
passe
.
And
●o
those
two
similitudes
(
we
opened
out
of
Zach.
12.23
.
)
whereby
the
Lord
represented
unto
us
,
how
termes
stand
between
his
Church
and
the
wicked
,
the
enemies
of
it
in
this
point
,
viz.
that
the
Church
should
certainly
be
the
ruine
and
confusion
of
the
wicked
,
they
both
cary
an
intimatiō
of
what
I
now
speak
of
,
viz.
that
the
Church
shall
be
their
destruction
,
in
the
nature
of
a
Snare
,
or
in
such
a
way
,
and
at
such
a
time
,
when
they
shall
little
feare
it
,
or
expect
it
.
Jerusalem
shall
be
a
cup
of
poyson
to
all
the
people
,
i.
e.
when
the
people
shall
thinke
the
Church
fit
to
be
devoured
and
swallowed
up
,
and
shall
thinke
to
have
a
very
sweet
&
pleasant
draught
of
it
,
that
would
do
them
good
at
the
heart
,
and
breed
the
best
blood
that
ever
beat
in
their
veines
,
it
shall
prove
a
cup
of
poyson
and
death
to
them
:
now
poyson
we
know
(
especially
in
a
cup
)
hath
the
nature
of
a
snare
in
it
,
men
that
drinke
it
,
are
not
aware
of
it
;
if
it
be
artificiall
and
Italian
right
,
it
hath
neither
smell
nor
colour
in
it
,
to
cause
any
feare
or
jealousie
at
all
in
him
that
shall
drinke
it
,
it
shall
have
the
appearance
,
and
smell
,
and
manifest
taste
of
Wine
that
is
made
by
God
to
strengthen
mans
heart
;
(
as
David
speakes
)
and
this
poyson
God
will
put
into
a
cup
too
,
the
Church
shall
be
a
cup
of
poyson
,
Ierusalem
shall
be
made
fit
to
provoke
the
thirst
of
the
enemie
,
to
draw
him
on
to
take
it
,
as
Wine
,
or
the
like
is
;
when
it
is
in
a
cup
,
for
whilst
it
is
in
the
vessel
or
hogshead
,
no
man
offers
to
drinke
it
there
,
this
is
not
fit
to
be
drunke
,
but
out
of
cups
or
glasses
:
So
the
Church
,
though
it
be
at
all
times
poyson
to
the
wicked
and
enemies
,
if
they
shall
drinke
it
,
yet
is
it
not
at
all
times
a
cup
of
poyson
to
them
fit
to
be
drunke
,
but
only
when
the
estate
and
condition
of
it
is
so
low
,
that
there
seemes
no
danger
at
all
in
attempting
the
ruine
,
and
desolation
of
it
;
when
the
enemies
conceive
there
is
no
more
danger
in
destroying
it
,
then
a
man
that
is
thirsty
thinkes
there
is
in
drinking
a
cup
of
Wine
that
stands
before
him
.
And
so
the
other
comparison
,
of
making
the
Church
a
heavy
stone
,
that
shall
over-heare
and
teare
in
pieces
him
that
shall
offer
to
heave
and
lift
it
up
,
falls
this
way
also
.
He
doth
not
say
,
he
would
make
Ierusalem
a
great
stone
,
but
a
heavy
,
or
massy
stone
.
We
know
the
greatnesse
or
bignesse
of
a
stone
may
be
discerned
by
the
eye
,
before
a
man
tryes
to
lift
it
,
and
if
it
be
a
stone
of
any
extraordinary
bignesse
,
enough
in
appearance
to
load
a
Cart
,
or
as
big
as
can
well
be
forced
or
removed
from
place
to
place
by
an
engine
,
a
man
,
though
of
great
strength
,
will
never
try
to
lift
it
;
not
so
much
as
a
thought
enters
into
him
of
taking
it
upon
his
shoulder
,
to
steale
and
carry
it
away
:
but
the
heavinesse
of
a
stone
is
not
so
apparent
,
it
is
not
knowne
till
a
man
taste
it
with
his
arm
or
shoulder
,
or
the
like
.
Now
the
Church
of
God
is
sometimes
a
great
stone
,
the
enemies
have
no
great
minde
to
be
medling
with
it
,
they
have
no
hope
to
heave
it
,
there
is
a
face
of
beauty
,
and
glory
,
and
strength
upon
it
,
and
then
they
make
no
great
hast
to
the
spoile
of
it
;
but
sometimes
again
,
the
outward
appearance
and
figure
of
this
stone
is
quite
changed
and
altered
,
it
seems
to
be
brought
to
so
small
a
size
,
that
it
may
well
be
loaden
and
carried
away
;
the
enemies
make
no
question
but
to
build
themselves
houses
with
it
;
but
it
is
now
as
heavy
and
massy
as
ever
,
and
will
be
the
breaking
in
pieces
,
and
certaine
death
of
who
ever
shall
offer
to
lift
it
up
.
Fifthly
therefore
,
that
is
further
to
be
considered
,
concerning
Gods
withdrawing
his
visible
presence
from
his
Chruch
at
any
time
,
when
their
wonted
tokens
are
not
to
be
seen
;
I
meane
in
respect
of
any
favour
or
countenance
he
gives
his
Church
in
the
eyes
of
the
world
,
to
assist
and
strengthen
the
hand
of
it
,
there
is
no
great
cause
of
feare
for
all
this
,
as
if
the
Church
were
now
upon
the
point
of
perishing
,
or
sinking
under
water
,
because
such
a
withdrawing
as
this
from
his
Church
,
is
simply
necessary
for
setting
his
Snare
.
The
Church
could
not
be
a
Gin
to
catch
the
enemies
of
it
in
such
a
manner
as
is
spoken
of
,
except
things
were
thus
carried
in
the
wisdome
and
providence
of
God
.
If
there
were
any
visible
beame
or
glimmerings
of
the
glorious
Majesty
of
God
amongst
his
people
,
his
Church
might
be
to
the
world
and
enemies
of
it
,
as
those
figures
and
shapes
of
men
are
,
which
husbandmen
set
up
in
their
Corne
to
skare
and
keep
vermine
away
,
but
not
to
kill
them
.
So
,
if
the
world
saw
or
apprehended
any
thing
to
be
afraid
of
in
the
Church
,
(
as
any
outward
testimony
of
the
presence
of
God
must
needs
be
,
that
falls
within
the
reach
of
their
understandings
)
this
might
binde
the
world
to
some
termes
of
good
behaviour
towards
them
,
this
might
keep
violence
,
and
oppression
,
and
injury
from
off
them
,
it
might
keep
down
desires
within
them
of
doing
them
harme
.
But
when
men
set
Gins
or
Snares
to
be
the
death
of
Birds
of
Prey
,
Vermine
,
Beasts
,
or
the
like
,
every
man
conveyes
himselfe
out
of
sight
as
much
as
may
be
,
and
they
leave
nothing
at
all
,
not
so
much
as
the
appearance
of
a
man
,
that
lookes
like
a
man
,
or
any
part
of
him
,
but
only
the
bait
as
naked
as
may
be
,
and
the
snare
covered
;
otherwise
,
this
would
make
the
Vermine
suspect
and
keep
away
.
So
the
Lord
intending
to
make
the
Church
a
snare
for
the
wicked
and
wretched
enemies
of
it
,
he
must
wholy
withdraw
himselfe
,
and
hide
himself
in
some
secret
place
,
where
they
may
not
discry
him
,
nor
yet
suspect
him
,
that
so
being
drawn
on
by
their
cursed
hungring
and
thirsting
after
the
blood
of
the
Church
,
the
Lion
may
take
his
advantage
,
and
breake
out
of
the
thicket
upon
them
,
and
teare
them
in
pieces
suddenly
.
The
truth
is
,
that
all
holy
and
consecrate
things
are
snares
to
the
wicked
,
(
as
the
Scripture
speakes
it
in
a
particular
case
Prov.
20.25
.
Ier.
2.2
.
)
but
there
is
a
greater
generality
of
the
truth
of
it
.
It
is
a
snare
to
a
man
to
devoure
that
which
is
holy
.
His
intent
is
not
only
(
nor
,
as
I
take
it
,
so
much
)
to
expresse
the
danger
a
man
falls
upon
when
he
hath
devoured
,
that
then
he
shall
pay
deare
for
it
,
but
further
,
and
more
principally
to
intimate
this
,
that
things
that
are
sanctified
and
set
apart
to
God
,
are
in
mens
way
(
as
it
were
)
where
they
may
easily
,
and
without
any
visible
danger
come
at
them
,
and
that
there
are
few
that
will
take
heed
of
devouring
them
,
whether
they
be
persons
,
or
things
.
As
snares
are
not
only
intended
to
be
the
destruction
of
Vermine
,
when
they
fall
into
them
or
upon
them
,
but
they
are
set
in
the
way
where
they
are
likely
to
come
,
and
make
most
bold
,
&c.
And
therefore
in
the
sixth
(
and
last
place
)
neither
is
the
power
,
nor
the
proud
and
high
lookes
of
the
enemy
,
nor
their
breathing
out
threatnings
,
nor
making
great
boasts
,
nor
any
ground
they
get
from
day
to
day
of
the
Church
,
nor
any
cruelty
they
can
practise
against
it
,
or
the
like
,
none
of
all
these
,
nor
all
of
them
together
,
are
any
just
causes
of
feare
to
such
as
are
the
People
of
God
,
and
have
interest
in
God
.
Their
hearts
may
be
lifted
up
within
them
to
their
destruction
,
as
it
is
said
of
Vzziah
when
he
was
waxen
strong
,
and
great
in
power
,
2
Chron.
26.16
.
When
the
Jews
at
Nazareth
(
Luke
4.29
.
)
had
thrust
our
Saviour
out
of
their
City
,
and
had
gotten
him
to
the
edge
or
brow
of
the
hill
,
whereon
their
City
was
built
,
thinking
to
have
made
quick
dispatch
of
him
,
to
have
throwne
him
down
headlong
,
it
is
said
,
Hee
passed
through
the
midst
of
them
,
and
went
his
way
:
he
was
as
secure
,
&
never
a
whit
the
nearer
death
when
he
was
upon
the
very
brow
and
brinke
of
the
hill
,
then
when
he
was
a
mile
off
in
a
plaine
and
safe
place
.
So
we
are
to
conceive
of
the
State
of
the
Church
,
that
it
is
never
the
nearer
destruction
,
for
being
neare
to
destruction
,
Luke
12.6
Dan.
4.11
.
(
as
we
count
nearnesse
)
for
God
may
be
as
far
from
giving
his
voice
and
consent
for
the
desolation
and
destruction
of
it
,
as
at
other
times
,
when
there
is
lesse
danger
in
appearance
:
and
we
know
there
is
nothing
done
without
him
.
If
a
Sparrow
falls
not
to
the
ground
without
our
heavenly
father
,
(
as
Christ
spake
)
without
him
,
that
is
,
except
he
orders
and
disposeth
of
the
silly
Bird
accordingly
,
which
yet
is
of
so
little
worth
,
that
five
of
them
are
bought
for
two
farthings
:
How
shall
we
thinke
that
the
Church
of
God
,
which
could
not
bee
bought
at
any
under
rate
,
then
the
precious
blood
of
the
Son
of
God
,
should
fall
to
the
ground
without
the
speciall
hand
of
God
;
yea
,
either
without
it
,
or
with
it
?
For
,
as
it
is
altogether
impossible
it
should
fall
without
it
,
so
is
it
very
incredible
it
should
fall
with
it
.
But
though
it
be
as
possible
for
a
particular
Church
to
fall
to
the
ground
by
the
hand
of
God
,
as
it
is
for
a
poore
Sparrow
:
yet
except
there
be
a
voice
from
heaven
calling
to
men
on
earth
,
to
hew
downe
the
tree
of
it
,
and
breake
off
the
branches
,
(
as
Daniels
expression
is
in
another
case
)
it
is
not
Edoms
crying
out
,
Downe
with
it
,
downe
with
it
,
even
to
the
ground
:
this
will
not
do
it
,
nor
bring
it
ever
a
whit
the
lower
.
Though
they
should
get
all
the
Carpenters
,
and
Smiths
,
and
all
the
world
together
about
the
Church
,
and
every
man
stand
ready
with
their
Axes
sharpened
seven
times
more
keen
and
sharp
then
ordinary
;
yet
shall
the
tree
stand
in
the
sight
of
them
all
,
and
laugh
the
workmen
and
instruments
to
scorne
in
the
face
.
When
the
enemies
of
the
Church
have
gotten
the
greatest
advantage
against
it
that
can
be
supposed
,
yet
is
the
Church
no
more
nearer
perishing
,
or
falling
,
then
the
salvation
of
the
world
was
in
danger
of
miscarrying
,
when
Jesus
Christ
hung
upon
the
Crosse
,
or
lay
in
the
Grave
:
The
powers
of
darknesse
had
him
at
the
greatest
advantage
,
at
the
lowest
ebbe
that
ever
they
had
,
or
are
ever
like
to
have
him
more
.
True
,
he
upon
whom
the
hope
of
the
world
depended
,
was
then
at
the
lowest
step
of
his
humiliation
,
he
was
fully
emptied
,
and
had
nothing
left
:
But
hee
went
downe
so
low
,
only
to
take
his
rise
(
as
it
were
)
to
mount
up
the
higher
and
to
carry
all
up
on
high
with
him
:
and
he
was
never
nearer
his
exaltation
,
nor
the
world
its
salvation
,
then
when
he
lay
at
the
lowest
point
of
his
humiliation
.
Such
is
the
condition
of
the
Church
,
it
is
never
nearer
the
glory
,
and
beauty
,
and
full
strength
of
it
,
then
when
it
seemes
to
be
most
forsaken
of
God
.
As
Christ
was
then
ready
(
and
never
till
then
)
to
enter
into
Paradise
,
when
he
cryed
out
,
My
God
,
my
God
,
Why
hast
thou
forsaken
me
?
Ought
not
Christ
to
suffer
(
saith
he
himself
)
and
so
immediatly
and
without
delay
,
upon
his
sufferings
,
to
enter
into
his
glory
?
So
when
the
Church
is
readiest
to
cry
out
,
and
complain
of
being
forsaken
,
this
complaint
and
cry
is
the
greatest
signe
of
the
time
of
the
Churches
Paradise
at
hand
.
Our
Saviour
himselfe
hath
given
us
this
signe
,
and
therefore
it
is
a
foundation
that
will
beare
a
building
of
greater
weight
and
worth
then
a
conjecture
or
a
hopefull
probability
of
such
a
thing
;
you
may
cast
your
soules
upon
it
,
and
not
feare
.
When
the
Son
of
man
commeth
,
viz.
to
avenge
his
People
and
Church
of
their
enemies
,
Shall
he
finde
Faith
upon
earth
?
(
Luk.
18.8
.
)
that
is
,
amongst
those
servants
of
his
,
for
whose
deliverance
he
comes
;
for
as
for
any
others
upon
earth
,
this
faith
of
his
comming
,
is
neither
to
be
found
then
when
he
comes
,
nor
at
any
time
else
,
in
them
.
CAP.
IX
.
Wherein
the
Doctrine
is
applyed
to
the
enemies
of
the
Church
,
by
way
of
Exhortation
.
A
Fourth
(
and
last
)
Use
is
for
Exhortation
.
If
the
People
&
Church
of
God
have
that
speciall
and
deep
interest
in
God
,
that
hath
been
laid
open
and
proved
,
then
have
we
a
good
foundation
laid
to
build
some
Exhortations
,
and
to
presse
severall
duties
upon
.
The
men
or
persons
that
wee
shall
have
to
doe
with
in
point
of
Exhortation
,
are
of
two
sorts
.
First
,
the
People
of
God
themselves
,
that
make
this
Church
of
God
,
and
accordingly
have
their
interest
in
God
.
Secondly
,
the
wicked
,
that
are
enemies
of
the
Church
and
People
of
God
,
whether
openly
,
or
professedly
such
,
or
only
secretly
and
under
hand
.
First
,
to
dispatch
with
the
latter
,
because
I
hope
there
are
few
of
that
brood
in
presence
,
(
if
any
)
especially
for
Heads
and
Captaines
of
that
cursed
confederacy
,
with
whom
(
especially
)
matters
of
this
nature
would
be
transacted
and
negotiated
.
I
cannot
conceive
there
should
bee
any
of
these
before
me
,
and
therefore
the
worke
of
our
Exhortation
to
these
shall
be
the
fewer
;
and
then
we
shall
bee
free
to
converse
with
the
first
,
the
Church
and
People
of
God
,
with
whom
we
desire
chiefly
to
have
to
doe
in
our
present
Exhortation
.
First
therefore
,
if
the
Church
and
People
of
God
stand
really
possessed
of
that
high
priviledge
and
prerogative
Royall
,
(
that
hath
beene
spoken
of
)
if
they
have
indeed
that
interest
in
the
Lord
Almighty
,
in
his
Mercy
,
Wisdome
,
Power
,
with
all
the
rest
of
his
glorious
perfections
(
as
hath
been
proved
)
then
heare
all
you
that
are
enemies
to
the
People
of
the
God
of
Abraham
,
you
that
either
cry
out
with
Edom
,
or
speake
it
in
your
hearts
with
Sanballat
,
Tobiah
,
and
such
like
under-hand
enemies
of
the
Church
of
God
,
Down
with
it
,
down
with
it
,
even
to
the
ground
;
let
this
generation
,
I
say
,
heare
from
all
the
ends
of
the
earth
,
and
suffer
two
words
of
Exhortation
.
First
,
be
exhorted
and
perswaded
to
lay
aside
all
thoughts
of
violence
,
to
let
fall
all
your
desires
and
purposes
of
ev●●
against
the
generation
of
the
righteous
,
so
greatly
beloved
on
high
,
have
nothing
to
doe
with
these
men
in
a
way
of
hatred
,
and
contradiction
.
Breake
your
Swords
into
Mattocks
,
and
your
Speares
into
Sithes
,
and
lift
not
up
a
Sword
against
this
Nation
,
neither
accustome
your selves
to
fight
against
them
any
more
.
Suffer
them
to
passe
peaceably
,
and
safely
through
your
Land
(
if
the
earth
be
yours
,
but
indeed
it
is
theirs
)
towards
their
own
Countrey
,
their
heavenly
Canaan
.
If
the
motion
doe
not
yet
relish
,
and
savour
kindly
with
you
,
let
me
season
it
with
a
few
considerations
,
and
motives
;
it
may
be
then
it
will
be
found
savoury
meate
unto
you
,
such
as
your
soules
will
love
.
First
,
consider
and
ponder
seriously
with
your selves
the
tenor
and
contents
of
the
Doctrine
delivered
,
and
fully
established
:
and
this
alone
will
be
a
pledge
sufficient
to
warrant
the
counsell
and
advise
given
you
to
be
good
and
wholesome
.
These
men
against
whom
your
eye
is
evill
,
whose
flesh
you
eate
like
bread
,
and
whose
blood
you
drinke
like
sweet
and
pleasant
Wine
,
against
whom
you
have
suffered
your selves
to
be
provoked
and
inraged
by
the
cursed
and
common
enemy
,
both
yours
&
theirs
,
the
devill
:
These
men
(
I
say
)
have
interest
in
heaven
,
and
are
the
Children
,
the
Sons
&
Daughters
of
the
Almighty
;
they
are
a
people
confederate
with
the
great
and
terrible
Lord
of
Hosts
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
they
are
called
)
a
peculiar
People
unto
him
,
or
(
as
the
word
signifieth
)
they
are
a
People
,
more
then
a
People
,
as
Iohn
Baptist
is
said
(
by
our
Saviour
)
to
be
a
Prophet
,
yea
,
and
more
then
a
Prophet
.
Shall
any
man
(
but
such
as
love
death
,
and
seek
their
owne
destruction
and
confusion
,
as
a
treasure
)
rise
up
against
these
,
or
offer
to
lay
their
hand
upon
these
annointed
ones
?
Is
it
because
there
is
no
other
way
that
leadeth
to
destruction
?
As
the
People
in
their
murmurings
against
Moses
,
reasoned
with
him
;
Hast
thou
brought
us
to
die
in
the
Wildernesse
,
because
there
were
no
Graves
in
Aegypt
?
meaning
there
was
Grave-room
enough
in
the
Wildernesse
,
but
nothing
else
.
(
Ex.
14.11
.
)
So
let
me
reason
the
case
with
those
men
that
will
needs
magnifie
themselves
(
as
the
Scriptures
speake
)
against
this
heritage
of
the
Lord
.
Is
it
because
they
thinke
no
other
sin
,
no
other
way
of
wickednesse
against
God
,
that
will
bring
vengeance
and
damnation
swift
enough
upon
their
heads
,
unlesse
they
provoke
him
in
his
holy
ones
?
Know
they
not
how
to
provoke
the
Lord
to
anger
to
purpose
,
by
striking
at
him
in
other
places
,
except
they
smite
him
in
the
face
?
Nay
,
except
they
levell
and
aime
at
the
very
apple
of
his
eye
,
which
is
the
tenderest
part
in
the
face
?
There
is
no
Childe
of
God
,
but
may
speake
it
as
truly
,
as
the
Wisdome
or
Truth
of
God
it self
doth
,
(
Prov.
8.35
.
)
He
that
sinneth
against
me
,
hurteth
his
owne
soule
,
and
all
that
hate
me
,
love
death
:
they
love
death
,
i.
e.
if
death
were
a
thing
to
be
loved
and
desired
,
men
could
take
no
way
more
ready
and
certaine
to
obtaine
it
,
then
by
hating
the
Wisdome
,
(
and
let
me
put
in
also
)
then
by
hating
the
Children
,
and
People
of
God
.
What
?
Is
that
man
of
sin
,
and
all
his
confederates
with
him
,
all
that
have
been
baptized
in
the
spirit
of
that
fornication
,
are
they
afraid
and
of
doubtfull
and
deliberative
thoughts
,
whether
all
their
other
sins
&
abominations
(
wherein
notwithstanding
,
they
are
mighty
men
,
like
the
sons
of
Anak
of
old
,
and
other
sinners
in
the
world
of
ordinary
stature
are
but
Grashoppers
to
them
)
doe
they
indeed
question
,
whether
all
their
other
sins
be
able
to
bring
downe
that
great
Mountaine
of
their
power
?
is
it
made
so
strong
,
that
unlesse
they
drinke
also
freely
of
the
blood
of
the
Saints
,
they
are
afraid
that
God
otherwise
should
passe
them
over
,
and
forget
them
,
when
he
comes
to
take
vengeance
of
the
world
?
Are
they
afraid
they
shall
perish
and
be
destroyed
,
but
after
the
common
manner
of
other
men
,
and
that
their
destruction
shall
not
come
upon
them
with
a
sufficient
glory
of
terrour
and
astonishment
,
or
(
as
Esaies
expression
is
)
like
a
destruction
from
the
Almighty
,
Esay
13.6
.
except
they
make
havock
in
the
Lords
heritage
?
Doe
they
know
that
this
is
a
sin
by
it selfe
,
for
the
purpose
,
that
will
swell
and
be
seen
in
their
destruction
above
all
their
other
sins
?
Doe
they
thinke
they
shall
never
have
their
cup
full
of
the
fury
and
indignation
of
the
Almighty
,
except
they
provoke
him
in
his
Saints
?
Surely
(
my
Brethren
)
the
tenour
and
proceedings
of
their
malice
,
and
hatred
against
the
servants
of
the
living
God
,
and
glorious
Gospell
of
Jesus
Christ
:
Their
Faggots
,
their
Fires
,
their
Swords
,
their
Poysons
,
their
Whips
,
their
Ships
,
their
Vaults
,
their
Powder
,
their
Billets
,
their
Barres
,
these
and
such
like
strange
things
and
doings
of
theirs
,
being
interpreted
in
the
plaine
language
which
the
Scripture
speaketh
,
are
as
much
as
to
say
,
we
would
not
fall
,
or
be
destroyed
after
the
dull
manner
of
other
Kingdomes
of
the
earth
:
we
would
have
the
day
of
our
vengeance
celebrated
with
more
solemnity
of
horrour
;
we
shall
not
be
satisfied
with
our
destruction
,
except
the
powers
of
heaven
and
earth
be
shaken
together
at
the
terrour
of
it
.
If
such
a
desire
were
indeed
and
in
truth
to
be
found
in
these
men
,
and
in
their
religion
,
if
it
were
a
reall
designe
and
project
amongst
them
,
to
procure
another
hell
to
be
created
for
them
,
by
themselves
,
beneath
the
nethermost
hell
that
is
now
extant
,
wherein
they
might
have
more
cruell
tormentors
then
devills
,
a
more
horrid
Lake
then
that
which
burneth
with
Fire
and
Brimstone
,
a
darknesse
blacker
then
utter
darknesse
,
a
Worme
that
shall
gnaw
with
greater
extremity
then
that
which
never
dyeth
,
a
Fire
that
shall
burne
with
more
paine
and
torture
then
that
which
is
unquenchable
,
where
weeping
,
and
wailing
,
and
gnashing
of
teeth
should
be
but
pleasure
and
recreation
:
They
could
not
furnish
themselves
with
any
other
meanes
under
heaven
,
more
sutable
and
better
proportioned
to
bring
such
a
thing
to
passe
,
then
to
set
themselves
in
that
desperate
and
implacable
manner
,
as
they
doe
,
to
fall
upon
the
rereward
of
the
Hosts
of
heaven
(
for
so
may
the
Saints
on
earth
be
well
termed
:
they
are
called
Angels
in
the
Revelation
,
for
that
communion
and
fellowship
they
have
with
the
Angels
,
in
fighting
Christs
battailes
here
beneath
)
then
by
seeking
to
roote
out
the
generation
of
the
righteous
from
under
heaven
,
then
by
grieving
and
afflicting
the
soules
that
have
that
precious
interest
in
God
.
This
is
one
consideration
or
motive
to
presse
the
Exhortation
upon
the
enemy
.
A
second
motive
to
perswade
the
enemies
of
the
Church
of
God
to
stay
their
hands
,
and
to
give
over
that
service
of
the
devill
,
persecuting
Saints
,
may
be
this
:
because
it
is
a
worke
that
never
prospered
in
the
hands
of
any
,
from
the
beginning
of
the
world
till
this
day
:
but
still
hath
been
a
work
,
like
the
Land
of
Canaan
,
as
the
spies
described
it
to
the
people
,
(
Num.
13.32
.
)
that
eates
up
the
Inhabitants
of
it
.
So
this
work
of
persecuting
the
Church
and
Children
of
God
,
hath
ever
been
a
worke
and
imployment
that
hath
been
the
ruine
and
destruction
of
the
doers
of
it
.
Yea
,
the
sharpest
and
sorest
contentions
that
ever
fell
betweene
heaven
and
earth
,
between
God
and
the
men
of
this
world
,
have
still
risen
about
injuries
and
violence
offered
to
his
Church
.
This
apple
of
Gods
eye
hath
cost
the
world
deare
:
The
touching
of
it
hath
cost
the
blood
of
the
greatest
Monarchs
,
of
many
Kings
and
Princes
of
the
earth
.
It
hath
cost
whole
Monarchies
,
Kingdomes
,
and
States
,
the
greatest
,
the
richest
,
the
strongest
that
ever
the
world
saw
,
their
whole
Estates
,
Riches
,
Glory
,
and
Peace
.
True
,
we
reade
often
of
the
jealousie
of
God
over
his
great
name
,
in
respect
of
any
pollutions
,
and
prophanation
of
it
by
other
sins
;
but
we
do
not
reade
of
his
great
jealousie
,
but
only
for
,
and
over
Jerusalem
,
his
Church
:
but
as
concerning
the
case
of
Jerusalem
,
wee
reade
of
it
twice
in
the
same
Prophet
,
Zach.
1.14.8.2
.
As
if
God
had
a
jealousie
,
and
a
jealousie
,
a
two-fold
jealousie
,
a
double
,
and
a
single
,
a
greater
,
and
a
lesse
;
and
the
lesser
jealousie
he
puts
on
,
and
armes
himselfe
with
,
when
he
went
forth
to
execute
vengeance
for
other
sins
;
but
when
he
sets
forth
against
the
enemies
of
his
Church
,
when
he
comes
to
plead
Jerusalems
cause
with
her
adversaries
,
his
double
jealousie
now
went
on
,
his
great
jealousie
was
reserved
for
causes
of
this
nature
,
as
of
highest
and
greatest
importance
for
his
glory
.
Yea
,
I
shall
say
yet
more
,
that
when
men
have
put
forth
their
hands
to
this
worke
,
I
meane
to
afflict
the
Church
of
God
,
upon
the
fairest
termes
,
upon
greatest
advantage
,
or
likelihood
that
can
be
conceived
,
of
doing
any
good
upon
it
,
and
making
earnings
of
it
:
I
meane
when
they
have
seemed
in
doing
it
,
even
to
give
the
right
hand
of
fellowship
to
God
himselfe
,
when
he
hath
begun
to
punish
them
,
yet
did
never
any
man
come
off
fairely
from
the
worke
;
God
still
found
something
or
other
against
those
that
were
his
workmen
and
executioners
,
which
made
a
breach
between
him
and
them
:
they
never
eate
of
their
labours
,
nor
ever
rejoyced
in
any
of
these
works
of
their
hand
,
seldome
any
of
their
heads
went
downe
in
peace
to
their
Graves
.
An
instance
hereof
we
may
see
in
the
Aegyptians
(
according
to
the
Lords
owne
prediction
long
before
,
how
it
would
fall
out
)
Know
for
a
surety
,
saith
the
Lord
to
Abraham
,
(
Gen.
15.13
,
14.
)
that
thy
seed
shall
be
a
stranger
in
a
Land
that
is
not
theirs
,
and
shall
serve
them
,
and
they
shall
afflict
them
foure
hundred
yeares
:
notwithstanding
the
Nation
whom
they
shall
ferve
,
will
I
judge
,
&c.
And
that
God
did
not
only
foresee
and
foretell
this
,
that
the
Israelites
should
serve
the
Aegyptians
,
and
be
in
bondage
,
but
that
himselfe
had
a
speciall
hand
in
it
,
in
bringing
it
to
passe
;
it
is
evident
from
Psal.
105.25
.
where
it
is
said
,
that
God
turned
their
heart
(
i.
e.
the
heart
of
the
Aegyptians
)
to
hate
his
people
,
and
to
deale
craftily
with
his
servants
:
because
they
began
now
to
be
corrupted
in
Aegypt
,
and
to
displease
him
;
God
tooke
off
the
good
will
and
the
affections
of
the
Aegyptians
from
them
:
and
yet
we
know
how
deare
the
Aegyptians
paid
for
that
worke
and
service
the
Israelites
did
them
;
they
had
better
have
given
double
&
treble
wages
to
other
men
to
have
made
their
Bricks
,
then
to
have
the
people
of
God
make
them
for
nothing
.
Other
instances
of
like
nature
you
may
finde
in
Scripture
,
Esa.
36.20
if
you
reade
Psal.
78.61.2
.
with
Psal.
65.8
.
you
shall
finde
a
passage
of
like
importance
.
Rabsheka
(
it
is
like
)
lyed
,
or
at
least
spake
upon
a
groundlesse
presumption
,
viz.
(
because
till
then
he
had
prospered
)
when
he
told
Hezekia's
messengers
,
that
he
was
not
come
against
Jerusalem
without
the
Lord
(
God
had
said
to
him
,
destroy
it
.
)
But
in
Nebuchadnezzar
King
of
Babel
,
the
case
is
plaine
,
2
Chron.
36.17
.
it
is
said
expresly
,
that
God
brought
upon
them
the
King
of
the
Caldeans
:
yet
if
you
reade
Ier.
50.17
,
18.
(
besides
many
other
places
)
you
shall
finde
he
had
his
wages
paid
him
in
sorrow
and
desolation
.
Israel
is
scattered
as
Sheep
,
the
Lions
have
driven
him
away
.
First
,
the
King
of
Assyria
hath
devoured
him
,
and
last
,
this
Nebuchadnezzar
King
of
Babylon
hath
broken
his
bones
.
Therefore
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
Behold
,
I
will
punish
the
King
of
Babylon
,
and
his
Land
,
as
I
have
punished
the
King
of
Assyria
,
&c.
So
Iudges
3.12
.
you
may
reade
the
like
of
Eglon
King
of
Moab
;
it
is
expresly
said
,
that
God
strengthened
his
hand
against
Israel
,
&c.
yet
we
know
this
medling
with
Israel
was
his
ruine
.
As
for
example
,
of
the
just
vengeance
and
fiery
indignation
of
the
Lord
breaking
out
,
upon
those
,
who
without
any
warrant
,
or
commission
from
him
,
have
evill
intreated
,
despitefully
used
,
oppressed
,
and
persecuted
the
Church
of
God
,
these
both
in
sacred
Records
,
and
other
Histories
of
the
Church
,
are
without
end
or
number
.
There
is
not
only
a
Cloud
of
such
witnesses
,
but
the
whole
heaven
is
spread
over
with
them
,
and
divers
of
them
known
unto
all
men
;
So
that
it
would
be
but
time
lost
to
produce
them
.
Therefore
now
I
beseech
you
consider
,
you
that
are
enemies
of
the
truth
,
that
have
imbittered
spirits
against
the
holy
City
and
Church
of
God
,
consider
and
ponder
with
your selves
the
truth
and
weight
of
this
motive
.
There
was
no
man
ever
spread
a
snare
,
to
take
the
People
of
God
with
,
but
first
or
last
,
if
he
continued
his
malice
,
his
owne
foot
was
taken
with
it
.
No
man
ever
digged
a
Pit
for
such
,
but
fell
himselfe
into
it
;
no
man
ever
attempted
mischief
against
it
,
and
continued
in
it
,
but
it
still
returned
upon
him
,
and
fell
on
his
own
pate
,
(
as
David
speaketh
.
)
It
was
the
argument
the
Lord
Jesus
Christ
himselfe
used
to
Paul
,
when
he
tooke
him
hard
at
this
worke
,
busie
in
persecuting
the
Saints
,
and
meant
to
take
him
off
from
it
:
Saul
,
Saul
,
why
persecutest
thou
me
?
(
Act.
9.5
.
)
It
is
hard
for
thee
to
kick
against
the
pricks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
against
sharpe
pointed
Irons
,
as
Goads
,
or
Nailes
have
:
teaching
,
that
a
man
cannot
lift
up
his
hand
or
heele
against
the
meanest
of
the
servants
of
God
,
but
with
as
much
folly
and
madnesse
,
and
with
as
little
hope
of
doing
themselves
good
,
as
he
that
shall
stand
chopping
and
dashing
his
naked
hands
or
feete
against
the
sharpest
points
of
weapons
or
instruments
made
of
Steele
,
or
Iron
.
Pilates
wives
argument
that
she
used
to
take
of
her
husband
,
from
having
any
thing
further
to
doe
against
Christ
,
was
,
that
she
had
suffered
many
things
that
day
in
a
dreame
,
by
reason
of
him
,
Mat.
27.19
.
But
the
argument
wherewith
the
Holy
Ghost
now
presseth
upon
you
,
to
have
no
more
to
doe
against
these
men
,
is
of
greater
efficacy
:
not
only
one
woman
hath
suffered
many
things
in
a
dreame
,
but
a
thousand
thousands
,
both
men
and
women
,
whole
Nations
,
and
Kingdomes
,
and
States
,
(
as
was
said
)
Kings
and
Princes
,
and
mighty
ones
of
the
earth
,
have
suffered
really
,
full
waking
,
in
deed
and
in
truth
,
the
soarest
and
most
grievous
destructions
,
the
most
fierce
,
fiery
,
and
horrid
judgements
that
the
world
hath
seen
.
To
let
all
other
instances
passe
;
only
to
mention
that
fiery
storme
and
tempest
,
which
was
the
portion
of
those
wretches
to
drink
,
whose
workes
and
wages
together
,
occasioned
the
solemnity
of
this
day
.
Is
not
the
Lord
knowne
by
executing
judgement
?
were
not
these
wicked
ones
snared
in
the
workes
of
their
own
hands
?
(
as
David
speaketh
,
Psal.
9.16
.
)
Are
they
not
perished
as
dung
from
the
face
of
the
earth
?
Was
not
that
stone
they
heaved
and
listed
at
,
to
have
removed
out
of
its
place
,
too
heavy
for
them
?
did
it
not
recoile
upon
them
,
and
crush
them
to
pieces
?
There
wanted
nothing
that
can
be
imagined
,
that
might
cause
the
devise
to
prosper
in
their
hands
.
It
was
a
designe
and
project
in
all
the
parts
and
members
of
it
,
so
framed
and
fashioned
,
with
that
exquisitenesse
of
cunning
and
circumspection
;
that
for
a
designe
,
it
was
in
the
eyes
of
those
that
beheld
it
,
as
beautifull
as
Absolon
is
said
to
have
been
,
2
Sam.
14.25
.
From
the
sole
of
his
foote
,
to
the
top
of
his
head
,
(
saith
the
Text
)
there
was
no
blemish
in
him
.
There
was
nothing
to
be
found
about
it
,
that
feare
or
jealousie
it selfe
could
take
hold
of
,
but
that
it
would
bring
forth
,
it
would
doe
the
deed
.
Surely
the
Authors
of
it
were
as
much
taken
with
the
beauty
and
comelinesse
of
it
,
as
Nebuchadnezzar
was
with
that
golden
Image
he
set
up
in
the
plain
of
Dura
;
they
fell
downe
before
it
,
and
even
worshipped
it
.
What
is
the
matter
then
,
how
came
it
to
passe
,
or
what
strange
thing
was
there
in
it
,
that
it
proved
like
Corne
upon
the
house
top
,
that
it
did
not
fill
the
bosome
of
the
Actors
and
Authors
of
it
?
Why
did
it
not
make
the
Popes
triple
Crowne
to
flourish
?
Why
did
it
not
raise
the
glory
and
name
of
the
Popish
Religion
up
to
the
heavens
?
Mee
thinkes
I
may
speake
to
it
after
such
a
manner
,
as
David
spake
to
,
and
expostulates
the
matter
with
the
red
Sea
,
and
the
River
Iordan
,
and
the
Mountaines
,
and
the
Hils
,
What
ailest
thee
thou
Sea
,
Psal.
114.5
,
6.
that
thou
fleddest
?
Thou
Iordan
,
that
thou
wastdriven
back
?
Yee
Mountaines
that
ye
leaped
like
Raws
?
and
ye
little
Hills
as
young
Sheep
?
(
q.d.
)
Surely
there
was
some
strange
thing
in
all
this
,
that
creatures
should
so
far
forget
their
natures
,
as
that
the
Waters
in
the
Sea
should
forsake
their
Channell
,
the
Waters
in
Rivers
should
run
backwards
,
the
Mountaines
and
the
Hills
(
that
are
so
fast
rooted
in
the
earth
)
that
these
should
skip
and
leap
like
Sheep
.
So
must
I
expostulate
the
matter
with
this
deep
project
,
I
cannot
be
satisfied
without
it
;
we
must
know
the
mystery
of
the
thing
;
What
ayledst
thou
,
thou
profound
,
desperate
,
powder-project
,
that
thou
broughtest
nothing
to
passe
?
What
so
many
Barrels
of
Gunpowder
,
so
many
Barres
of
Iron
,
so
many
Loades
of
Billets
,
so
many
roodes
of
Faggots
,
such
a
Vault
,
so
many
politique
Heads
in
thee
,
so
many
hands
about
thee
night
and
day
,
so
many
prayers
made
over
thee
,
and
nothing
of
moment
,
no
great
,
or
terrible
thing
done
,
no
Kingdomen
brought
to
ruine
,
no
Nation
troubled
,
the
peace
of
no
people
disturbed
?
What
?
the
Gospell
of
Jesus
Christ
still
alive
in
the
world
,
and
professors
of
it
rejoycing
?
What
ayledst
thee
,
thou
Vault
,
thou
Gunpowder
,
you
Barres
of
Iron
,
you
Billets
of
wood
,
you
Heads
,
you
Hands
,
that
you
shooke
not
the
world
round
about
you
?
that
you
turned
not
three
Kingdomes
(
at
least
)
upside
down
?
Have
you
forgottē
to
be
mischievous
,
to
teare
,
to
kill
,
to
ruine
,
to
destroy
,
to
work
desolation
upon
the
earth
?
Certainly
it
was
as
contrary
to
the
nature
and
spirit
that
wrought
in
this
project
,
not
to
have
brought
all
this
to
passe
,
as
it
was
either
for
the
Sea
to
flee
,
or
for
Jordan
to
run
back
,
or
for
the
mountaines
to
leape
,
or
for
the
Hills
to
skip
.
But
David
by
putting
this
question
upon
these
poor
creatures
,
to
make
them
assoile
their
owne
riddles
,
did
but
only
(
by
a
sweete
Metaphoricall
straine
)
prepare
the
way
,
to
set
off
his
owne
answer
with
the
more
grace
and
advantage
.
He
did
not
expect
they
should
answer
him
to
his
question
,
but
he
answers
himselfe
,
and
tells
us
,
what
the
Sea
,
and
what
the
Rivers
,
&
what
the
Mountaines
,
and
what
the
Hils
ayled
.
ver.
7.
The
earth
trembled
at
the
presence
of
the
Lord
;
at
the
presence
of
the
God
of
Iacob
:
that
was
all
the
ailment
they
had
.
The
Sea
would
have
done
as
other
Seas
doe
,
and
Jordan
would
have
kept
on
his
course
as
other
Rivers
doe
,
and
the
Mountaines
would
have
stood
as
fast
,
and
the
Hills
been
as
quiet
,
as
other
Mountaines
and
Hills
use
to
be
,
but
that
the
dreadfull
presence
of
God
was
amongst
them
,
they
would
not
have
denied
themselves
in
such
a
manner
,
nor
gone
out
of
their
way
,
for
all
the
world
besides
:
So
,
if
you
would
know
what
this
project
of
hell
ayled
,
what
was
the
disease
and
infirmity
of
it
,
that
according
to
the
nature
of
it
,
it
did
not
shake
the
foundations
of
our
Land
,
that
it
did
not
astonish
all
hearts
,
and
make
all
hands
hang
downe
,
and
knees
feeble
,
that
it
did
not
bring
a
day
of
darknesse
upon
the
Church
and
people
of
God
,
and
the
Gospell
amongst
us
;
in
a
word
,
it
was
only
this
,
it
was
a
devise
against
the
Lord
,
and
against
his
Church
,
and
People
;
And
we
know
the
Scripture
saith
,
that
there
is
no
wisdome
,
nor
understanding
,
nor
counsel
against
the
Lord
,
nor
any
inchantment
against
Iacob
,
nor
soothsaying
against
Israel
,
Prov.
21.31
.
Nam
.
23.23
.
i.
e.
Both
wisdome
,
and
counsell
,
and
inchantments
,
projects
from
the
earth
,
and
projects
from
hell
,
they
are
not
themselves
,
they
lose
their
proper
vertue
and
operation
,
when
they
are
bent
against
the
Lord
and
against
his
people
:
They
will
deale
in
this
case
with
the
Authors
of
them
,
as
Balaam
served
Balak
;
Balak
sent
for
him
and
hired
him
,
to
curse
the
people
of
God
,
but
he
blessed
them
altogether
;
So
the
policy
and
wisdome
that
were
in
this
plot
,
the
Vault
,
the
Powder
,
the
Barres
,
the
Billets
,
the
Faggots
,
these
were
all
hired
to
curse
the
Church
and
People
of
God
amongst
us
,
and
behold
,
they
have
blessed
us
altogether
.
They
have
filled
our
mouthes
with
laughter
this
day
,
and
are
a
song
of
praise
,
and
thanksgiving
in
our
mouthes
to
the
Name
of
our
God
.
If
such
a
project
had
been
managed
against
Babylon
,
or
the
enemies
of
God
,
there
it
is
like
,
every
creature
,
every
instrument
about
it
would
have
done
its
part
,
Wisdome
would
have
beene
wisdome
,
and
Policy
have
been
policy
,
the
Powder
would
have
been
ready
to
have
fired
alone
,
and
Barres
of
Iron
would
have
torne
all
in
pieces
.
There
is
no
presence
of
God
for
these
creatures
to
feare
and
tremble
at
;
and
for
the
presence
of
any
other
,
they
would
not
regard
it
.
As
we
see
by
that
one
creature
,
the
Powder
,
that
when
there
was
none
in
presence
,
but
of
those
bloody
wretches
;
(
though
it
was
not
managed
against
them
,
by
any
hand
or
understanding
of
man
,
nay
,
(
on
the
contrary
)
it
was
(
as
it
were
)
charged
to
doe
them
no
harme
,
there
was
their
owne
eye
and
care
upon
it
,
that
it
should
not
offend
them
)
yet
on
the
sudden
,
remembring
it selfe
(
as
it
were
)
it
tooke
fire
and
destroyed
them
.
So
that
(
me
thinkes
)
this
fiery
Element
of
Powder
spake
to
,
and
dealt
betweene
them
(
these
Popish
miscreants
)
and
us
,
the
Church
of
God
amongst
us
,
much
after
the
same
manner
as
the
evill
spirit
mentioned
(
Acts
19.15
.
)
both
spake
and
dealt
by
those
Vagabond
Jewes
,
those
Exorcists
,
in
respect
of
Iesus
,
and
Paul
.
When
these
Exorcists
adjured
this
evill
spirit
,
by
Jesus
,
whom
Paul
preached
,
the
spirit
answered
and
said
to
them
,
Iesus
I
know
,
and
Paul
I
know
,
but
who
are
ye
?
And
the
man
(
saith
the
Text
)
in
whom
the
evill
spirit
was
,
ran
on
them
,
and
they
fled
out
of
the
house
,
naked
and
wounded
.
So
when
these
Popish
Exorcists
had
adjured
and
charged
the
Powder
to
doe
execution
upon
this
Kingdome
,
and
State
,
professing
the
truth
and
Gospell
of
Jesus
Christ
,
the
Powder
made
them
answer
;
The
State
and
Church
of
England
,
I
know
,
the
servants
of
the
living
God
.
I
know
,
those
that
worship
the
Lord
Christ
in
Spirit
and
truth
,
I
know
;
I
have
nothing
to
doe
with
these
,
I
can
doe
nothing
against
them
;
but
who
are
you
,
you
cursed
enemies
of
truth
,
&
Church
of
God
?
I
owe
you
no
such
service
.
Therefore
looke
to
your selves
,
and
keep
out
of
the
dint
of
my
fiery
Whirlewinde
.
Otherwise
your
flesh
will
be
before
me
,
but
as
stubble
before
the
winde
:
I
will
devoure
you
.
But
this
for
the
second
motive
,
to
perswade
enemies
to
desist
;
it
is
a
worke
that
never
hath
,
(
and
therefore
certainly
never
will
)
prosper
,
but
only
to
destruction
of
the
workers
themselves
.
A
third
motive
followes
.
Let
this
consideration
also
prevaile
with
the
enemies
of
the
Church
,
to
cause
them
to
cease
from
the
violence
that
is
in
their
hand
against
it
;
because
this
Church
of
God
,
and
the
members
of
it
,
whom
they
persecute
,
living
amongst
them
in
the
world
,
are
the
rock
(
as
it
were
)
upon
which
their
City
is
built
;
they
are
the
foundations
of
all
the
peace
,
and
all
the
pleasure
,
and
all
the
contentments
they
enjoy
upon
earth
:
these
are
the
partition
wall
between
them
and
hell
for
the
time
.
These
are
the
Chariots
and
Horsemen
for
defence
and
faseguard
of
their
States
and
Lives
against
the
fury
and
indignation
of
the
Lord
,
which
otherwise
would
breake
in
upon
them
,
and
consume
them
in
a
moment
.
The
great
Master
housholder
of
this
great
house
,
the
world
,
would
soon
break
up
house
if
his
owne
Children
were
once
disposed
of
in
marriage
,
to
their
great
husband
.
If
these
were
once
setled
in
their
inheritance
the
wicked
would
soone
(
with
Iudas
)
be
packed
away
,
and
sent
every
man
to
his
owne
place
.
When
God
shall
once
speake
,
come
yee
blessed
;
depart
ye
cursed
,
followes
presently
sently
after
it
:
The
Chaffe
is
not
in
danger
of
burning
,
as
long
as
it
lies
in
the
same
heap
;
intermixt
with
the
Wheat
:
but
if
the
Wheat
be
once
divided
by
it self
from
it
,
then
it
is
neare
the
burning
with
unquenchable
fire
.
It
is
true
,
that
which
our
Saviour
saith
,
Mat.
5.45
.
God
makes
his
Sun
to
arise
upon
the
evill
,
and
the
good
,
but
with
this
interpretation
,
and
in
this
order
,
(
as
one
glosseth
the
place
well
)
he
makes
the
Sun
to
arise
upon
the
evill
and
the
good
,
but
upon
the
evill
,
for
the
goods
sake
.
And
that
manner
of
speaking
(
I
take
it
)
is
much
to
be
noted
,
where
it
is
said
that
God
maketh
his
Sun
to
rise
upon
evill
and
good
.
(
q.
d.
)
If
God
himselfe
did
not
mediate
and
interpose
with
a
strong
hand
,
betweene
that
glorious
creature
of
his
,
the
Sun
,
and
evill
and
wicked
men
,
they
would
never
agree
for
an
houre
together
,
the
Sun
being
once
set
,
would
never
rise
upon
such
men
again
.
There
is
a
naturall
unwillingnesse
and
gainsaying
in
the
whole
Creation
,
in
the
Heavens
,
Sun
,
Moone
,
and
Stars
,
to
doe
any
service
to
,
or
to
gratifie
wicked
men
,
that
are
enemies
to
God
,
though
otherwise
it
be
most
agreeable
to
their
particular
natures
,
to
give
forth
their
light
,
and
influences
to
the
world
,
and
they
may
seem
to
rejoyce
(
as
it
were
)
and
triumph
to
doe
it
:
yet
since
man
rebelled
against
God
,
that
created
him
,
through
that
naturall
sympathy
they
have
with
God
and
his
glory
,
there
is
an
utter
aversnesse
and
unwillingnesse
upon
them
,
even
to
doe
that
office
and
service
to
the
world
,
for
which
they
were
created
,
and
are
able
freely
to
afford
without
any
offence
,
hinderance
,
or
prejudice
to
themselves
otherwise
.
But
that
which
is
their
glory
,
their
excellent
light
and
lustre
,
and
those
heavenly
influences
they
give
downe
,
upon
the
world
,
in
this
respect
is
not
their
glory
,
but
a
griefe
and
burden
upon
them
,
to
pleasure
the
enemies
of
God
with
them
,
and
to
strengthen
their
hand
:
as
if
through
a
zeale
they
have
to
Gods
glory
,
they
would
rather
lose
their
beeing
,
though
excellent
,
and
glorious
,
then
to
remain
and
continue
doing
service
to
his
enemies
.
So
that
,
did
not
God
over-rule
them
in
the
thing
by
a
strong
hand
,
the
Sun
would
presently
clothe
himselfe
with
a
sackcloth
,
the
Moone
would
give
over
shining
,
and
the
Stars
would
fall
out
of
their
place
in
heaven
,
rather
then
shine
here
to
pleasure
the
enemies
of
their
God
.
This
I
rather
take
to
be
the
meaning
of
that
place
,
Rom.
8.20
.
Because
the
creature
is
subject
to
vanity
,
not
of
its
owne
will
,
but
by
reason
of
him
,
that
hath
subdued
it
under
hope
.
That
vanity
whereunto
the
creature
is
said
to
be
here
subject
,
is
not
to
be
understood
of
a
vanity
of
corruption
properly
so
called
,
or
dissolution
,
for
it
is
a
great
question
whether
it
be
at
all
subject
to
this
vanity
or
no
,
whether
in
the
heavens
(
which
are
the
principall
parts
of
the
creature
)
there
shall
be
any
such
change
that
shall
answer
the
death
and
dissolution
of
man
.
It
is
hard
to
conceive
,
how
the
heavens
should
be
invested
with
a
condition
more
glorious
,
and
excellent
,
then
that
wherein
they
now
stand
;
which
seemes
necessary
to
be
held
,
and
to
bee
beleeved
,
if
we
hold
any
such
change
comming
upon
them
,
answerable
to
death
.
What
God
is
able
to
doe
in
this
case
,
we
do
not
here
dispute
,
or
deny
.
And
againe
secondly
,
if
it
were
this
kinde
of
vanity
,
the
holy
Ghost
should
here
meane
,
I
suppose
the
Apostle
would
never
have
mentioned
that
circumstance
,
as
a
matter
so
weighty
and
worthy
of
consideration
,
that
it
should
be
contrary
to
the
will
of
it
.
For
,
who
knowes
not
that
corruption
and
destruction
is
contrary
to
the
naturall
desire
and
inclination
of
any
thing
whatsoever
?
therfore
those
words
would
taste
too
flat
and
dry
for
the
wisdome
of
the
holy
Ghost
,
if
such
a
sense
were
admitted
.
Thirdly
,
(
and
lastly
)
the
vanity
here
meant
,
must
be
such
a
vanity
,
from
the
subjection
whereof
the
creature
desireth
even
for
the
present
,
and
that
with
fervency
,
to
be
free
,
and
to
be
delivered
,
ver.
19.
Now
from
the
vanity
of
corruption
properly
so
called
,
it
cannot
be
delivered
,
but
by
undergoing
and
suffering
corruption
first
;
and
so
it
would
follow
,
that
the
fervent
desire
of
the
creature
,
should
be
unto
dissolution
&
corruption
,
though
not
as
the
end
,
yet
as
the
meanes
:
whereas
wee
know
corruption
in
that
sense
,
whether
considered
as
end
,
or
meanes
,
is
contrary
to
the
desire
,
much
more
the
fervent
desire
of
every
creature
.
Therefore
the
vanity
whereunto
the
creature
is
here
said
to
be
subject
,
and
to
be
subdued
unto
,
viz.
by
the
over-ruling
hand
and
power
of
God
,
seems
rather
to
be
meant
of
a
vanity
in
their
service
and
labour
,
implying
that
they
doe
otherwise
then
they
have
a
minde
to
doe
,
or
then
stands
with
their
owne
inclination
:
and
so
it
is
to
be
taken
rather
for
a
vanity
of
sorrow
,
then
of
mutability
,
which
is
called
a
bondage
of
corruption
,
(
ver.
21.
)
either
because
to
be
thus
subdued
and
held
to
it
by
God
,
to
serve
his
enemies
,
it
is
to
the
creature
as
unpleasant
and
bitter
,
as
a
bondage
unto
corruption
,
or
because
such
a
subjection
doth
staine
and
corrupt
the
glory
of
the
creature
.
(
Notwithstanding
it
is
the
pleasure
of
God
so
to
have
it
for
a
season
,
and
in
respect
of
that
hope
God
hath
given
it
,
that
it
shall
shortly
be
delivered
,
the
creature
is
well
content
with
it
,
it
is
no
vanity
to
it
,
in
either
of
these
respects
.
)
Now
if
question
be
made
,
Wherefore
doth
God
subdue
the
creature
to
vanity
(
in
this
sense
)
and
compells
it
to
serve
and
comfort
wicked
and
sinfull
men
:
One
maine
reason
is
this
.
It
is
because
God
hath
yet
many
of
his
Children
upon
the
way
of
their
Pilgrimage
in
the
world
amongst
them
,
and
he
hath
more
to
succeed
them
for
a
while
.
But
if
these
were
once
all
through
the
Wildernesse
of
this
world
,
and
entered
into
their
glorious
rest
,
God
would
deliver
the
creature
from
the
bondage
mentioned
:
it
shall
no
more
minister
to
the
children
of
disobedience
,
but
shall
be
restored
into
the
glorious
liberty
of
the
Sons
of
God
,
it
shall
be
as
free
from
serving
sinfull
men
,
as
these
in
the
state
of
the
Resurrection
,
shall
be
free
from
obeying
any
sinfull
corruption
.
Therefore
those
that
seek
to
take
away
the
lives
of
the
Saints
of
God
,
they
make
the
foundations
of
the
round
world
,
to
reele
,
&
totter
,
and
stagger
,
and
attempt
to
shake
the
pillars
of
heaven
and
earth
.
They
doe
,
as
if
a
man
should
undermine
,
and
dig
down
the
foundations
of
the
house
he
dwells
in
,
to
cause
it
to
fall
on
his
head
,
and
those
that
were
with
him
.
We
see
whilest
Lot
was
in
Sodome
,
Gen.
9.22
Sodome
was
in
Lot
,
(
i.
e.
)
the
safety
and
peace
of
Sodome
was
in
Lot
:
I
can
doe
nothing
(
saith
the
Angell
to
him
,
meaning
towards
the
destruction
of
the
City
)
till
thou
beest
gone
out
of
it
,
and
hast
taken
Sanctuary
.
Now
suppose
the
men
of
the
City
had
persecuted
Lot
,
and
thrust
him
out
of
their
City
before
this
(
as
words
brake
out
that
way
;
they
were
talking
of
such
a
matter
,
ver.
9.
)
had
not
the
storme
and
tempest
of
the
fiery
indignation
of
the
Lord
,
come
swifter
upon
them
then
it
did
?
Except
those
daies
were
shortned
(
saith
our
Saviour
of
the
troubles
of
Jerusalem
)
no
flesh
could
be
saved
,
but
for
the
Elects
sake
these
daies
shall
be
shortened
.
Mat.
24.22
.
On
the
contrary
,
concerning
the
mercies
and
good
things
wicked
men
enjoy
in
this
world
,
except
these
dayes
were
lengthened
and
prolonged
,
there
could
none
of
these
mercies
be
enjoyed
:
but
for
the
elect
and
righteous
mens
sakes
,
these
dayes
are
lengthened
unto
them
.
And
therefore
the
Prophet
Esay
makes
a
solemne
and
sad
observation
upon
it
,
that
righteous
men
should
perish
,
and
so
few
consider
it
,
and
lay
it
to
heart
,
Esay
57.1
.
The
righteous
perisheth
,
and
no
man
layeth
it
to
heart
,
&c.
as
if
it
were
a
thing
of
neare
concernment
,
and
to
be
taken
much
to
heart
,
when
a
righteous
member
is
cut
off
from
the
body
of
any
State
,
or
Society
of
men
:
and
yet
of
the
two
,
it
is
a
thing
much
more
to
be
laid
to
heart
,
that
such
a
righteous
man
should
be
thrust
our
,
by
men
themselves
,
from
amongst
them
,
or
lose
his
life
by
their
hand
,
then
if
God
should
take
him
away
by
death
;
It
is
true
in
both
cases
,
it
is
likely
he
is
taken
away
from
the
evill
to
come
;
but
in
the
former
,
when
men
destroy
the
righteous
from
amongst
them
,
the
evil
to
come
,
is
like
to
come
both
more
suddenly
,
&
more
heavily
upon
those
that
are
left
.
Therefore
they
that
persecute
the
Saints
of
God
,
they
call
for
fire
(
as
it
were
)
downe
from
heaven
,
upon
their
owne
heads
;
they
put
a
sword
into
the
Lords
hand
wherewith
to
slay
them
.
If
that
Scarlet
Whore
of
Rome
had
been
,
or
ever
should
be
able
to
performe
,
the
devise
she
imagined
,
and
yet
imagines
daily
,
to
roote
out
all
the
holy
Seed
,
the
whole
family
that
is
descended
of
Jesus
Christ
in
all
the
world
,
so
that
she
had
left
none
but
her
owne
adulterous
generation
to
possesse
the
earth
,
she
might
then
thinke
indeed
that
she
sate
like
a
Queen
;
but
the
truth
is
,
she
should
have
prevented
her
judgment
and
torments
so
much
the
sooner
;
Shee
had
but
brought
the
feare
and
dread
of
the
devill
,
which
was
,
To
be
tormented
before
his
time
,
so
much
the
more
speedily
upon
his
owne
head
.
Suppose
the
Lord
had
given
us
up
into
their
bloody
hands
,
(
which
yet
we
and
our
posterity
shall
have
cause
to
blesse
him
so
long
as
the
Sunne
and
Moone
indures
,
that
it
was
far
from
all
his
thoughts
to
doe
)
but
put
case
(
I
say
)
that
she
had
been
let
alone
,
with
State
,
People
,
Gospell
,
Religion
,
that
she
might
have
done
with
all
these
,
as
it
is
said
,
the
Jewes
did
by
Iohn
the
Baptist
,
Mat.
17.12
even
what
she
list
,
that
she
had
triumphed
in
that
fatall
blow
:
for
ought
that
she
knew
or
was
aware
of
,
she
might
have
shaken
the
foundations
of
her
owne
Mountaines
,
and
have
caused
her
Sun
to
have
set
over
her
head
,
even
at
noone
dayes
:
she
might
have
thundered
,
even
the
Lord
Jesus
Christ
out
of
heaven
,
to
have
taken
speedy
vengeance
upon
those
that
would
bring
up
hell
from
beneath
,
upon
the
face
of
the
earth
,
and
that
had
destroyed
out
of
the
world
the
beauty
and
glory
of
it
.
Fourthly
,
(
and
lastly
)
this
consideration
also
,
may
prevaile
with
the
enemies
of
the
Church
,
and
People
of
God
,
to
cause
them
to
desist
from
persecuting
the
Saints
,
from
attempting
and
plotting
evill
against
them
,
because
they
cannot
lift
up
a
hand
against
these
,
but
in
a
way
of
unrighteousnesse
&
wrong
.
They
are
called
in
Scripture
The
generation
of
the
righteous
,
and
their
waies
are
just
,
and
holy
,
and
good
,
therefore
whoever
shall
touch
any
of
these
,
to
doe
them
any
harme
,
to
afflict
,
or
bring
evill
upon
them
,
cannot
be
innocent
,
but
injustice
and
violence
will
be
found
in
his
hands
.
Many
of
those
that
are
the
sourest
enemies
of
the
Church
,
and
that
beare
a
tyrannicall
and
inveterate
hatred
against
the
Saints
,
are
men
,
that
for
Morall
honesty
and
Justice
,
stand
upon
termes
of
honour
and
reputation
,
and
thinke
it
their
great
glory
that
they
wash
their
hands
in
cleaner
innocency
then
other
men
.
Decius
and
Trajan
,
two
of
the
best
and
most
moderate
,
and
just
Emperours
otherwise
,
raised
as
cruell
stormes
of
persecution
against
Christians
,
as
others
that
were
seven
times
more
loose
and
brutish
.
So
you
may
observe
many
amongst
us
,
that
stand
strictly
upon
a
streightnesse
and
rectitude
of
Morall
honesty
,
&
doing
no
man
wrong
,
that
will
tythe
Mint
,
and
Anise
,
and
Cummin
,
very
truly
and
exactly
,
who
yet
carry
the
gall
of
Aspes
under
their
lips
,
to
cast
it
forth
upon
the
Children
of
God
when
they
see
their
time
,
and
are
alwayes
in
travell
of
mischiefe
against
them
.
Those
high
Priests
and
Pharisees
,
that
hunted
after
the
precious
life
of
our
Saviour
,
were
men
that
began
to
expostulate
with
Pilate
the
Governour
,
and
to
take
it
ill
at
his
hands
,
that
he
would
not
so
far
honour
and
adore
their
integrity
and
uprightnesse
,
as
to
proceed
against
Christ
as
an
evill
doer
,
without
knowing
any
other
ground
,
why
he
should
proceed
against
him
,
but
only
because
such
honest
and
just
men
as
they
,
had
delivered
him
unto
him
.
Pilate
then
went
out
,
and
said
,
What
accusation
bring
you
against
this
man
?
They
answered
and
said
unto
him
;
If
he
were
not
an
evill
doer
,
wee
would
not
have
delivered
him
up
unto
thee
,
John
18.29
,
30.
And
it
may
be
these
very
bloody
thoughts
and
purposes
of
such
men
against
the
Gospell
,
may
be
a
bridle
in
the
jawes
of
their
unrighteous
and
base
dispositions
,
and
lust
otherwise
,
and
keep
them
from
any
notorious
breaking
out
in
other
cases
:
They
may
by
this
meanes
,
the
better
colour
over
,
and
cover
with
a
Cloake
of
civill
honesty
,
the
foulnesse
of
their
hatred
and
malicious
practises
against
holy
men
.
I
remember
,
one
observes
well
,
how
the
Romane
State
of
old
laboured
to
shadow
and
hide
from
the
view
of
the
world
(
as
well
as
they
could
)
a
foule
and
base
practise
of
theirs
.
They
had
an
evill
eye
upon
Ptolomies
great
wealth
and
treasury
(
as
they
had
heard
it
to
be
)
and
they
knew
not
well
how
,
or
upon
what
pretence
to
invade
and
seise
upon
it
,
because
Ptolomy
was
a
friend
and
confederate
with
their
State
:
Friend
or
foe
,
they
were
resolved
not
to
lose
such
a
booty
,
and
because
they
would
put
the
best
face
upon
the
businesse
they
could
,
they
made
Cato
,
who
was
the
great
Patron
of
Justice
in
their
State
,
to
be
the
Pablicus
Praedo
,
to
be
the
great
thiefe
that
should
make
the
spoile
for
them
,
Vt
summa
turpitudo
facti
,
authoritate
viri
aliquantulum
tegeretur
,
(
saith
my
Author
)
That
the
notorious
basenesse
of
the
fact
might
be
a
little
overshadowed
by
the
credit
and
authority
of
the
man
that
was
the
principall
actor
in
it
.
So
I
verily
beleeve
that
the
desires
and
intentions
that
many
men
have
,
to
oppresse
the
Church
of
God
,
and
to
roote
out
the
holy
Seed
from
the
earth
,
and
to
do
it
in
a
more
creditable
way
,
that
they
might
be
thought
to
doe
nothing
but
that
which
is
just
and
right
,
and
be
countenanced
by
the
world
in
their
deed
,
keepes
many
in
awe
,
from
breaking
out
into
many
other
base
and
notorious
practises
.
Who
knows
whether
those
two
thiefes
should
have
been
crucified
and
put
to
death
at
all
(
but
especially
at
that
time
,
when
our
Saviour
was
crucified
)
had
it
not
been
to
make
a
pretence
,
and
beare
the
world
in
hand
,
that
there
was
the
same
justice
and
equity
used
in
crucifying
him
in
the
midst
,
that
was
in
putting
to
death
those
on
either
hand
?
But
not
to
stand
further
upon
this
.
Therefore
now
,
let
such
men
as
either
intend
or
practise
evill
against
the
Church
of
God
,
or
any
member
of
it
,
if
they
be
worshippers
of
the
goddesse
Civill
justice
,
let
them
know
and
consider
that
they
shall
but
blaspheme
this
goddesse
of
theirs
,
by
attempting
any
thing
against
these
men
;
in
stead
of
washing
their
hands
in
innocency
,
they
shall
now
wash
them
in
innocent
blood
.
For
these
are
men
that
live
peaceably
by
them
,
and
doe
them
no
harme
,
they
take
no
mans
Oxe
,
nor
Asse
from
them
,
they
are
no
enemies
to
the
Civill
peace
,
and
society
of
men
;
they
are
no
disturbers
of
the
publique
affaires
of
States
and
Kingdomes
:
Nay
,
they
pray
for
the
People
and
State
wheresoever
they
live
;
and
they
have
intelligence
with
heaven
,
with
the
King
of
kings
,
who
makes
earthly
Crownes
to
flourish
upon
the
heads
of
Princes
,
and
who
watcheth
over
Kingdomes
and
Nations
for
good
,
for
the
wealth
and
peace
of
the
places
where
they
live
.
Therefore
let
their
enemies
know
(
whoever
they
be
)
that
they
cannot
but
be
unrighteous
,
and
unjust
in
all
their
practises
against
them
;
Have
thou
nothing
to
doe
with
that
just
man
,
(
saith
Pilates
wife
to
him
)
It
is
a
terrible
thing
to
measure
out
unrighteous
and
hard
measure
to
him
that
is
just
.
It
is
reported
by
some
,
that
the
Jewes
till
this
day
impute
that
grievous
judgement
of
God
that
hath
lyen
so
heavy
upon
their
Nation
,
for
so
many
generations
,
from
the
destruction
of
their
City
,
Temple
,
and
State
,
to
the
death
of
Simeon
the
just
.
They
may
truly
impute
it
to
the
death
and
murther
of
one
that
was
just
indeed
.
But
him
they
shall
not
acknowledge
to
be
just
till
the
time
comes
,
wherein
they
shall
see
him
whom
they
have
pierced
.
When
Stephen
sought
to
aggravate
the
sin
of
those
that
put
Christ
to
death
,
and
to
represent
it
unto
their
consciences
in
the
full
proportion
of
it
,
that
they
might
the
more
easily
apprehend
it
,
and
consider
of
it
,
he
calls
them
the
murtherers
,
and
betrayers
of
that
just
One.
Acts
7.52
.
And
Peter
in
like
manner
saith
,
Act.
3.14
.
Ye
denied
the
holy
One
,
and
just
,
and
desired
a
murtherer
to
be
given
unto
you
;
which
shewes
that
the
consideration
of
the
justnesse
,
and
righteousnes
in
those
men
whom
they
doe
oppresse
,
and
seeke
to
destroy
,
is
an
argument
most
likely
to
affect
the
hearts
,
worke
upon
the
consciences
of
wicked
men
;
Know
ye
not
(
saith
Paul
1
Cor.
6.9
.
)
that
the
unrighteous
shall
not
inherit
the
Kingdome
of
God
?
As
if
it
were
a
sin
of
all
others
,
most
apparently
incompatible
and
inconsistent
with
the
love
and
favour
of
God
,
even
in
the
judgement
and
conscience
of
naturall
men
.
And
to
draw
the
point
a
little
to
the
present
occasion
;
those
Children
of
the
curse
,
that
thought
to
have
undermined
the
foundations
both
of
the
Religion
and
People
of
God
,
in
the
Land
,
at
once
,
and
to
have
turned
up
all
by
the
rootes
;
that
thought
to
have
blasted
that
glory
and
beauty
of
the
Land
with
the
black
breath
of
their
displeasure
;
doubtlesse
if
they
had
but
lookt
the
Religion
and
Men
in
the
faces
,
against
whom
they
were
drawing
such
an
arrow
as
that
was
,
their
bow
would
have
fallen
out
of
their
hand
at
their
feete
:
they
could
never
have
been
able
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
looke
their
owne
hellish
project
in
the
face
,
if
they
had
but
considered
the
innocency
and
righteousnesse
of
that
Religion
,
and
that
People
,
against
which
the
dint
and
fury
of
it
was
chiefly
bent
:
they
would
have
relented
in
the
greatest
heate
of
their
passion
,
fury
,
and
indignation
,
as
Esau
did
towards
Iacob
his
brother
,
if
they
had
but
patiently
considered
of
what
spirit
they
had
been
,
both
People
and
Religion
,
whose
ruine
they
had
sworne
,
and
bloodily
conspired
.
Many
good
workes
(
saith
our
Saviour
to
the
Jewes
)
have
I
shewed
you
from
my
Father
;
Joh.
10.32
For
which
of
these
workes
doe
you
stone
me
?
Implying
,
that
they
could
have
no
other
reason
,
to
proceed
with
violence
against
him
,
but
only
the
good
he
had
done
amongst
them
.
So
may
the
Religion
,
State
,
and
People
,
against
which
these
firebrands
of
hell
breathed
out
nothing
but
new-found
death
,
ruine
,
and
confusion
,
say
unto
them
,
They
have
done
you
many
good
offices
,
for
which
of
them
must
they
be
destroyed
,
by
such
a
barbarous
and
unchristian
destruction
?
They
have
nourished
and
harboured
you
in
their
land
,
they
have
sought
the
conversion
and
salvation
of
your
soules
,
they
have
pardoned
and
passed
by
many
foule
and
wicked
practises
of
men
of
your
party
and
faction
before
;
and
have
not
executed
the
just
severity
of
the
Lawes
upon
them
;
they
have
been
tender
of
their
lives
,
and
sought
every
way
to
doe
them
good
.
It
must
be
for
some
of
these
,
that
the
horrible
pit
of
destruction
must
be
prepared
against
us
;
the
Gun-powder
,
and
Billets
,
and
Barres
of
Iron
must
take
vengeance
on
some
good
worke
or
other
:
other
unrighteousnesse
,
other
provocation
against
us
can
there
none
be
found
.
But
as
it
was
true
,
that
the
Jewes
did
seeke
to
stone
our
Saviour
to
death
for
some
,
or
all
those
good
workes
hee
had
shewed
them
,
however
they
rejected
such
a
charge
with
deep
indignation
;
for
thy
good
workes
we
stone
thee
not
,
but
for
blasphemy
:
and
Esay
prophecied
as
much
(
in
effect
)
long
before
,
Esa.
53.9.33
.
And
he
made
his
Grave
with
the
wicked
:
he
,
the
people
of
the
Jewes
,
made
his
Grave
with
the
wicked
,
and
with
the
rich
and
honourable
they
did
seek
to
shame
him
,
and
yet
honoured
him
about
his
death
and
buriall
;
the
one
they
did
out
of
their
owne
wicked
and
malicious
disposition
against
him
,
the
other
was
done
by
them
by
an
over-ruling
hand
of
God
;
and
both
that
which
they
did
according
to
their
owne
desires
,
and
that
which
God
caused
to
be
done
according
to
his
desire
,
had
the
same
ground
and
reason
in
the
person
of
our
Saviour
,
viz.
because
he
had
done
no
violence
,
neither
was
there
any
deceit
found
in
his
mouth
:
the
Jewes
they
could
not
endure
his
exquisite
holinesse
and
integrity
,
and
therefore
they
laboured
to
quench
the
spirit
of
the
glory
of
it
,
and
sought
to
disgrace
it
;
God
on
the
other
side
,
he
could
not
endure
to
see
such
absolute
innocency
altogether
suppressed
,
and
therefore
he
would
honor
him
:
and
so
they
came
to
divide
the
matter
between
them
:
(
as
Esay
excellently
expresseth
it
)
but
evident
it
is
from
this
place
,
that
it
was
his
perfect
integrity
,
and
uprightnesse
that
drew
out
the
malice
of
their
spirits
against
him
;
so
doubtlesse
it
was
the
holinesse
,
and
purity
of
the
Religion
and
people
against
whose
faces
that
dreadfull
engine
of
death
was
chiefly
bent
,
that
both
enraged
the
cursed
spirits
of
these
men
against
them
,
and
that
drew
that
gracious
and
glorious
deliverance
out
of
the
hand
of
God
unto
them
.
FINIS
.