PSAL.
27.4
.
One
thing
haue
J
desired
of
the
Lord
,
which
I
will
require
,
euen
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
visit
his
Temple
.
IN
this
Psalme
you
haue
the
Prophet
keeping
an
Audit
,
and
taking
a
reckoning
of
the
treasures
of
his
heart
:
the
receipts
were
many
and
great
,
For
the
receipts
you
shall
finde
them
acknowledged
in
all
his
accounts
.
To
seeke
no
further
;
an
infinite
treasure
,
greater
then
Solomons
,
is
mentioned
in
the
first
verse
of
this
Psalme
,
the
Lord
is
his
light
,
his
strength
,
his
saluation
.
My
text
disburseth
that
treasure
in
thankfull
deuotion
.
One
thing
&c.
And
we
haue
reason
to
take
our
rise
hence
,
to
begin
at
thankes
:
for
we
haue
receiued
much
.
And
to
receiue
much
,
and
restore
nothing
,
is
a
shame
.
It
's
a
shame
not
to
giue
,
where
there
's
cause
;
a
double
shame
not
to
restore
;
and
shame
seldome
goes
alone
,
but
is
accompanied
either
with
sorrow
,
or
paine
,
or
both
,
at
least
attended
,
There
being
no
burthen
that
loades
more
then
a
benefit
;
and
burthens
if
they
bee
heauy
,
are
both
sorrowfull
and
painfull
.
Indeed
aske
a
naturall
man
,
what
is
the
greatest
burthen
,
and
he
will
tell
you
sorrow
.
Aske
a
spirituall
man
,
and
he
will
say
Sinne.
Sorrow
loades
man
;
But
Sinne
loades
man
and
God
himselfe
,
yea
and
tyers
him
too
.
Thou
hast
made
me
to
serue
with
thy
sinnes
,
(
a
meane
office
to
put
God
to
)
and
wearied
me
with
thy
transgressions
,
Is.
43.24
.
But
aske
the
morall
man
,
what
is
the
greatest
burthen
,
and
he
will
tell
you
a
benefit
.
The
Prophet
David
had
experience
of
all
these
.
He
complaines
of
his
sonne
,
and
great
was
his
sorrow
,
that
he
that
came
out
of
his
owne
bowels
sought
his
life
.
But
he
roares
for
his
sinne
.
And
when
these
tempests
were
ouerblowne
,
he
was
not
quiet
in
the
calme
,
but
was
after
a
serious
meditation
put
to
his
,
Quid
retribuam
,
What
shall
I
giue
vnto
the
Lord
for
all
the
benefits
that
hee
hath
done
vnto
me
.
And
this
in
effect
is
his
labour
now
,
there
he
consulted
,
Quid
retribuam
;
here
hee
resolued
:
One
thing
haue
I
desired
,
&c.
For
in
the
three
first
verses
before
my
Text
,
hee
made
a
discouery
of
Gods
mercy
and
bounty
.
In
my
Text
hee
vowes
his
seruice
,
as
the
tribute
of
his
dutie
.
For
though
it
be
Vnum
petij
,
he
went
not
onely
to
pray
,
but
to
offer
sacrifices
of
ioy
,
and
to
sing
and
praise
the
Lord
,
verse
6.
For
thankfulnesse
is
Debitum
morale
;
and
the
Ciuilians
say
Naturaliter
obligamur
à
dante
.
So
that
,
as
it
is
a
heauy
thing
to
beare
,
either
in
body
or
conscience
,
so
are
not
they
released
that
are
released
.
The
very
act
of
deliuery
drawing
on
a
third
burthen
how
to
be
thankfull
,
which
vnlesse
we
take
vp
,
a
worse
than
either
of
the
other
will
happen
vnto
vs
.
Therefore
in
the
nine
leapers
that
returned
not
to
giue
thanks
,
to
take
vp
this
burthen
,
Luc.
17.
Vlcus
ingratitudinis
,
was
(
said
one
)
more
loathsome
then
they
leprosie
the
had
?
for
they
were
Mundi
cute
,
but
not
Corde
.
Christ
had
giuen
them
faire
skins
,
but
they
had
made
themselues
foule
hearts
.
But
a
good
man
is
euer
thankfull
.
If
Elisha
haue
house-roome
with
the
Shunamite
,
before
hee
take
his
leaue
,
What
shall
we
do
for
thee
2
K.
4.13
.
And
if
Ionathan
be
dead
,
David
will
enquire
for
some
of
Sauls
kindred
to
gratifie
them
for
his
friend
Ionathans
sake
,
2
Sam.
9.3
.
yea
vnthankfull
Absalom
will
condemne
ingrate
Hushai
,
though
himselfe
gaine
by
it
,
is
this
thy
kindnesse
to
thy
friend
?
2
Sam.
16.17
.
yea
the
Deuill
himselfe
damnes
it
,
Iob.
1.9
.
and
cons
him
not
thank
that
leanes
to
one
that
supports
him
.
Doth
Iob
serue
God
for
nothing
?
And
as
the
thing
is
odious
,
for
,
In
hac
contumelia
omnis
contumelia
;
so
is
the
name
:
he
is
a
Nabal
,
a
foole
,
1
Sam.
25.25
.
a
title
in
these
times
more
contemptible
than
a
knaue
,
when
the
world
is
more
ashamed
of
infirmities
,
then
crimes
,
and
it
is
greater
reproach
to
be
esteemed
shallow
then
wicked
.
And
as
both
the
thing
,
and
the
name
is
odious
,
so
it
is
vnprofitable
.
For
as
it
's
true
;
He
that
smoothers
one
iniury
,
drawes
on
a
second
;
So
he
that
vnthankfully
smoothers
a
benefit
,
loseth
a
second
.
And
againe
,
as
he
that
quits
one
wrong
,
preuents
many
;
So
he
that
quits
a
benefit
,
inuites
many
.
For
,
Nunquam
cessabit
decursus
gratiarum
à
Deo
,
nisi
prius
cesset
recursus
gratiarum
ab
homine
,
The
showres
of
Gods
graces
will
neuer
leaue
falling
vpon
vs
,
so
long
as
wee
send
back
but
the
fruit
of
thankfullnesse
to
him
.
Then
before
we
aske
new
blessings
,
let
vs
bee
thankfull
for
the
old
;
And
that
he
may
deliuer
vs
,
let
vs
pray
that
hee
would
send
such
a
gratious
raine
vpon
his
inheritance
as
may
refresh
it
,
and
open
it
so
in
thankfulnesse
towards
him
as
it
may
expect
the
later
raine
,
and
not
be
deceiued
.
These
showres
they
were
that
made
the
Prophet
Davids
heart
so
fruitfull
.
In
the
three
first
verses
of
this
Psalme
they
fall
vpon
him
.
In
my
Text
the
fruit
of
those
showres
returne
to
God
.
In
the
first
God
is
gratious
vnto
David
.
In
my
Text
David
is
thankfull
vnto
God
.
The
parts
are
three
and
those
three
are
in
a
manner
one
.
For
God
,
David
,
and
the
Temple
,
make
vp
euery
part
.
And
these
three
make
vp
the
three
parts
.
For
first
you
haue
David
praying
for
one
thing
.
There
's
God
,
David
and
the
Temple
.
For
that
one
thing
in
the
second
place
is
the
Temple
of
the
Lord
,
where
he
desires
of
God
hee
may
euer
dwell
.
There
againe
is
God
,
David
,
and
the
Temple
.
And
thirdly
,
the
end
of
his
desire
to
dweell
there
:
to
behold
the
beauty
of
the
Lord
,
and
to
visite
his
Temple
.
There
againe
is
God
,
Dauid
,
and
the
Temple
.
So
the
parts
are
three
,
and
these
are
one
,
and
one
hath
all
.
But
in
euery
of
these
,
one
is
most
eminent
;
in
the
first
David
,
in
the
second
the
Temple
,
in
the
third
God
.
Frist
David
in
his
humble
maiestie
;
A
petitioner
,
and
therein
humble
.
But
importunate
,
and
therein
he
weares
a
badge
of
maiestie
.
In
the
second
the
Temple
(
indeed
the
Tabernacle
)
in
her
glory
,
the
Lords
house
;
for
a
house
can
haue
no
greater
honour
then
to
be
domus
Dei
.
In
the
third
you
haue
God
discouer'd
in
his
sweetest
forme
.
The
beauty
of
the
Lord
,
which
made
Davids
heart
and
his
tongue
run
vpon
that
place
where
he
beheld
such
beauty
.
Of
these
the
first
is
for
the
second
,
and
both
are
for
the
last
.
He
prayes
in
the
first
part
,
and
the
end
of
his
prayer
in
the
second
place
,
is
,
that
hee
may
dwell
in
Gods
house
.
And
he
prayes
to
dwell
there
in
the
third
place
,
that
he
may
behold
his
beauty
.
In
the
first
he
is
a
suitor
to
God
.
His
suit
makes
way
that
he
may
be
soiourner
with
God
.
He
sues
to
soiourne
and
that
not
for
a
time
,
but
all
the
dayes
of
his
life
,
that
hee
may
see
his
beauty
.
For
that
was
the
Architectonicon
to
all
his
desires
and
endeuours
.
Hee
prayes
to
God
,
and
will
haue
no
nay
;
for
that
he
desires
,
he
will
require
.
Secondly
if
he
may
be
heard
,
he
would
dwell
in
a
place
,
from
whence
he
would
neuer
remooue
,
all
the
dayes
of
his
life
.
And
no
maruell
if
importunate
in
his
suit
,
no
maruell
if
pleased
with
his
seat
,
that
had
such
a
prospect
,
such
a
spectacle
,
as
the
beauty
of
the
Lord
.
This
appeares
.
He
that
sets
vp
his
rest
on
Gods
seruice
,
shall
finde
and
see
that
shall
euer
delight
him
.
But
hee
must
be
desirous
and
diligent
too
,
whom
God
admits
to
behold
his
beauty
.
He
that
so
loues
God
,
as
he
makes
him
his
Vnum
,
his
darling
,
will
be
diligent
:
for
nothing
works
diligence
so
much
as
loue
:
hence
is
Ditectio
one
of
loues
names
.
And
he
that
is
diligent
shall
suerly
speed
.
Let
but
Mary
be
so
diligent
as
to
rise
early
,
and
come
first
to
the
Sepulchre
and
she
shall
first
see
Iesus
,
Mark
.
16.
And
this
Vt
Videam
is
the
Center
of
my
Text
,
wherein
all
the
lines
of
the
circumstances
meet
,
his
Petij
,
his
Requiram
.
For
this
he
prayed
,
for
this
he
importuned
.
This
was
his
Vnum
that
so
seriously
sent
him
to
God
,
for
this
he
would
bee
in
Gods
house
,
not
onely
repaire
thither
,
but
dwell
there
,
and
that
not
for
a
time
,
but
all
the
dayes
of
his
life
,
all
was
to
this
end
Vt
Videam
.
Now
to
the
parts
wherein
David
the
King
appeares
with
his
Petij
.
To
desire
and
pray
is
ordinary
with
Gods
Saints
,
but
to
tell
of
it
is
not
so
.
Here
he
tels
what
he
had
done
,
and
what
hee
will
do
.
He
had
prayed
;
this
is
worth
the
enquiry
,
why
he
tels
vs
what
he
had
done
.
He
had
no
doubt
found
extraordinary
comfort
by
it
,
and
could
not
conceale
it
.
For
when
persecuted
by
Saul
,
he
had
many
enemies
and
few
friends
;
suffered
much
,
and
in
reason
could
see
no
end
of
his
sorrow
;
by
his
prayers
he
seeks
to
support
and
sustaine
himselfe
,
in
that
his
desolate
condition
.
Nor
was
he
frustrated
of
his
hope
,
God
speakes
peace
vnto
him
;
and
thence
he
cheeres
himselfe
in
his
God
,
from
whom
he
receiued
assurance
,
that
in
his
owne
time
,
he
would
make
good
that
honour
which
he
begun
in
him
.
Hence
in
the
midst
of
all
dangers
,
he
not
onely
escapes
,
not
onely
feares
not
,
but
with
confidence
triumphs
ouer
his
enemies
.
The
Lord
is
my
light
,
and
my
saluation
,
whom
then
shall
I
feare
:
their
rage
and
fury
was
so
farre
from
ouerthrowing
him
that
they
were
not
able
to
shake
him
.
A
house
may
shake
and
yet
stand
many
a
day
.
But
all
their
forces
cannot
make
him
affraid
.
And
to
manifest
his
courage
,
he
doubles
his
chalenge
,
Quem
timebo
,
à
quo
trepidabo
?
And
yet
it
seemes
there
was
cause
why
he
should
feare
.
For
his
enemies
came
with
that
confidence
against
him
,
that
they
came
rather
to
the
slaughter
than
to
battell
,
to
deuoure
than
to
fight
;
for
they
came
to
eat
vp
his
flesh
,
the
second
verse
of
this
Psalme
:
so
great
was
the
ods
.
But
the
ods
was
not
so
great
for
them
at
first
,
as
it
was
against
them
at
last
:
for
they
stumbled
and
fell
verse
2.
But
hee
was
set
vpon
a
rock
verse
5.
and
his
head
was
lifted
vp
aboue
his
enemies
round
about
him
,
verse
6.
They
lower
for
all
their
power
,
and
aduantage
:
he
higher
that
seemed
a
prey
vnto
their
teeth
.
But
though
he
haue
escaped
hitherto
,
it
will
not
be
so
still
.
The
pitcher
goes
often
to
the
Well
,
but
at
last
comes
broken
home
;
what
if
Sauls
troopes
were
disapointed
,
or
defeated
;
it
cannot
serue
his
turne
.
An
army
is
prepared
,
nay
ready
in
the
field
;
all
waies
are
laid
to
intercept
him
,
and
if
they
misse
,
and
he
stand
out
for
a
time
,
the
warre
shall
bee
continued
,
which
shall
neuer
end
,
but
with
his
destruction
.
For
all
this
David
is
still
where
he
was
.
Nor
army
can
daunt
him
,
nor
further
preparation
driue
him
from
his
trust
,
the
verse
before
my
Text.
But
how
came
he
to
this
courage
?
whence
got
he
this
assurance
?
surely
euen
in
the
Sanctuary
where
malefactors
themselues
are
freed
.
And
shall
not
God
secure
his
children
that
serue
him
there
,
that
's
content
wicked
men
be
safe
that
fly
thither
?
He
had
learned
and
found
in
the
Sanctuary
,
that
the
Lord
was
his
light
,
and
his
saluation
;
and
because
of
such
comfort
he
could
neuer
haue
enough
,
whilst
his
enemies
are
in
the
field
,
he
betakes
himselfe
to
the
Church
;
this
was
his
care
,
this
his
endeauour
,
this
his
sute
,
Vnum
petij
.
Others
assail'd
,
fly
to
worldly
succours
,
they
prouide
armies
,
and
mony
,
the
sinewes
of
armies
,
and
all
great
actions
.
They
enter
treaties
,
conclude
leagues
,
strengthen
themselues
by
factions
and
friends
,
build
Magizins
for
munition
,
raise
Forts
,
fortifie
Citadels
and
Castels
,
take
all
courses
to
strengthen
themselues
,
and
weaken
their
aduersaries
.
What
David
in
this
case
did
this
way
,
I
examine
not
;
perhaps
he
had
sometimes
more
,
sometimes
lesse
of
these
aduantages
.
But
whatsoeuer
else
hee
did
,
he
slipt
not
this
,
to
get
himselfe
either
in
his
person
or
his
desire
to
Gods
house
.
Other
things
to
him
were
but
the
By
,
this
was
the
Maine
of
his
strength
:
you
would
thinkt
it
were
all
,
By
and
Maine
,
for
it
was
his
Vnum
.
And
if
it
were
not
all
he
did
,
it
was
all
he
desired
to
doe
.
If
he
wanted
any
thing
,
there
he
sped
.
If
he
got
any
thing
there
by
his
thankfulnesse
,
he
had
it
doubled
.
Therefore
would
he
dwell
there
to
pray
too
,
and
praise
God
all
the
dayes
of
his
life
.
Surely
our
condition
in
many
respects
is
not
vnlike
Davids
,
for
if
wee
looke
vpon
the
number
and
strength
of
our
aduersaries
,
they
are
many
more
then
his
were
,
&
reason
we
haue
to
beleeue
,
that
whensoeuer
they
attempt
an
inuasion
,
they
will
in
confidence
of
their
forces
come
to
eat
vs
vp
rather
than
to
fight
.
The
Pope
,
the
Emperor
,
the
King
of
Spaine
,
France
now
.
And
vast
Germany
,
that
had
wont
to
bee
a
Bulwark
against
the
Turke
,
and
an
out-worke
for
vs
against
the
approach
of
the
Spaniard
.
Now
in
a
manner
rac't
or
rais'd
against
vs
.
And
all
these
are
but
the
heads
of
many
confederacies
able
to
furnish
out
great
and
terrible
forces
:
yea
I
would
to
God
we
had
not
cause
to
feare
(
besides
that
of
our
sinnes
)
a
worme
and
a
moath
at
home
,
as
dangerous
as
all
these
.
Against
all
which
,
had
we
but
Davids
affection
and
resolution
;
then
should
we
bee
confident
,
that
in
the
time
of
trouble
he
would
hide
vs
,
in
his
Tabernacle
;
for
if
we
dwell
there
,
he
will
surely
keepe
vs
safe
.
Indeed
States-men
and
Gouernours
,
should
not
so
farre
tempt
God
,
as
to
neglect
ordinary
succours
.
And
his
gracious
maiesty
hath
by
his
Proclamation
signified
his
care
that
way
.
But
how
few
doth
that
charge
import
.
Then
whilst
they
prouide
armes
,
let
vs
goe
to
our
prayers
,
whilst
they
consult
,
what
's
fit
,
let
vs
cast
our selues
downe
before
his
foot-stoole
,
and
craue
a
blessing
on
their
labours
,
that
he
would
giue
them
the
spirit
of
wisdome
to
direct
,
and
the
spirit
of
courage
to
execute
that
which
shall
tend
to
the
glory
of
God
,
and
the
good
of
this
Church
and
commonwealth
.
So
shall
you
,
euen
all
you
,
though
decrepit
old
men
,
though
weake
women
,
be
as
the
horsmen
and
Chariots
of
fire
round
about
Elisha
,
2
K.
6.
and
thereby
shall
more
be
with
vs
then
against
vs
.
For
compute
I
pray
you
,
the
Citie
so
ancient
,
Take
them
together
,
and
often
,
perhaps
twenty
thousand
appeares
for
the
rest
.
If
it
should
come
to
blowes
,
and
God
knowes
how
soone
that
may
be
,
the
ods
will
be
lesse
,
though
great
still
.
Of
all
the
men
in
this
Kingdome
,
not
one
of
a
thousand
traind
.
Of
those
that
are
traind
,
all
are
not
brought
into
the
field
.
Of
those
that
are
brought
to
the
field
in
actions
of
greatest
importance
,
a
number
,
it
may
be
halfe
neuer
come
to
strike
stroke
.
Of
so
many
millions
in
the
Kings
Dominions
,
not
many
thousands
may
come
to
beare
the
shocke
and
burthen
of
the
day
.
But
by
our
vowes
and
prayers
,
all
the
whole
Kingdome
may
fight
at
once
.
So
many
persons
,
so
many
traind
,
armed
men
,
so
many
soules
,
so
many
souldiers
.
Then
if
we
cannot
equall
our
aduersaries
in
number
and
strength
of
souldiers
,
if
we
can
but
get
the
ods
by
our
prayers
,
what
an
aduantage
shall
we
haue
?
when
for
twenty
aduising
,
we
shall
haue
many
times
twenty
thousands
praying
to
prosper
their
counsels
,
when
for
one
thousand
fighting
,
we
shall
haue
many
thousands
of
deuout
soules
like
so
many
seuerall
armies
,
or
troupes
,
at
least
in
seuerall
congregations
,
beseeching
,
beseeching
said
I
?
I
said
little
.
Besieging
God
,
Manu
facta
,
with
their
praiers
,
and
offering
violence
,
for
why
not
to
God
,
as
to
the
Kingdome
of
God
,
till
he
yeeld
to
goe
forth
with
our
armies
,
and
to
giue
vs
strength
,
and
victory
in
the
day
of
battell
.
This
was
it
that
made
King
Dauid
when
hee
seemed
most
weake
to
be
most
strong
.
This
was
it
that
made
him
confident
against
their
greatest
assaults
.
And
if
we
,
all
we
,
that
are
neither
for
the
head
part
,
nor
for
the
hand
part
,
that
are
neither
call'd
to
consult
,
nor
fit
to
fight
,
would
but
seriously
consider
,
how
by
warring
against
our
own
corruptions
,
&
rebellions
against
God
,
how
by
approaching
his
Temple
with
our
Petij
,
we
might
make
him
our
friend
,
we
should
to
our
comfort
find
,
that
there
is
no
wisdome
,
nor
yet
vnderstanding
,
nor
counsell
against
the
Lord
,
Pr.
21.30
.
Nor
can
I
direct
you
a
better
course
,
then
King
David
was
in
,
who
when
his
enemies
were
most
furious
,
with
most
feruency
importun'd
God
,
that
being
freed
from
his
troubles
,
he
might
haue
liberty
to
dwell
in
the
house
of
the
Lord
all
the
dayes
of
his
life
:
for
thereby
he
was
sure
to
make
his
peace
(
you
will
confesse
)
with
God
,
and
then
I
say
with
men
.
For
when
a
mans
wayes
please
the
Lord
,
hee
will
make
his
enemies
to
be
at
peace
with
him
,
Pr.
16.7
.
and
so
hath
he
by
this
meanes
peace
,
both
with
God
and
men
.
Dauid
the
King
then
appeares
with
his
Petij
,
he
had
reason
for
it
,
he
found
comfort
in
it
,
and
hence
is
it
that
he
is
not
ashamed
to
confesse
it
.
Many
vnder
the
rod
pray
,
and
forget
.
Dauid
did
it
,
and
to
encourage
and
draw
on
others
tels
of
it
.
Indeed
it
becomes
Kings
well
to
be
Suiters
to
God
.
And
then
doe
they
aduance
their
crownes
highest
,
when
they
cast
them
lowest
at
Gods
feet
.
In
old
Rome
the
way
to
Honors
Temple
,
was
through
the
Temple
of
Vertue
,
and
the
morall
was
good
,
but
it
's
too
generall
for
christians
,
the
way
to
honour
now
is
by
humilitie
,
a
vertue
not
knowne
amongst
the
Heathens
,
the
first
that
admitted
her
was
Religion
,
and
she
alone
keepes
her
;
this
Dauid
knew
,
and
thereby
resolued
,
that
how
high
soeuer
seated
,
he
must
not
be
high
minded
,
but
must
by
the
gate
of
humilitie
passe
to
heauen
.
The
King
then
you
see
is
a
beggar
,
nor
wants
he
his
tongue
,
for
he
doth
petere
,
Vnum
petij
.
And
though
a
zealous
affection
,
be
a
continuall
prayer
,
Qua
semper
petitur
,
quod
semper
optatur
,
whereby
we
alwaies
aske
that
wee
alwaies
wish
and
desire
to
haue
.
Yet
the
better
to
stirre
vp
his
deuotion
,
and
to
impound
his
straying
fancies
from
gadding
abroad
,
and
that
the
reflection
of
his
words
might
beat
vpon
his
soule
,
he
doth
not
onely
Optare
with
his
heart
,
but
he
doth
Petere
also
with
his
tongue
,
a
point
Aquinas
obserued
,
Omnis
oratio
debet
esse
vocalis
,
euery
compleat
prayer
ought
to
be
vocall
.
For
God
the
Creator
of
both
,
requires
the
seruice
of
the
body
as
well
as
the
soule
.
He
is
not
so
far
out
of
loue
with
Ceremonies
as
some
men
take
him
to
be
,
for
all
their
quarrell
at
putting
religion
in
a
ceremony
.
The
tongue
and
the
hand
,
and
the
knee
,
and
the
eye
,
and
the
habit
,
and
the
hat
,
and
the
outward
appearance
,
will
sometimes
remooue
a
curse
,
and
bring
a
blessing
when
they
want
the
heart
,
as
is
plaine
in
the
story
of
Ahab
,
1
King
.
21.
In
a
word
,
neuer
man
neglected
the
dutie
of
prayer
,
that
did
not
first
neglect
the
ceremonies
of
that
dutie
.
From
this
root
they
grow
vp
to
the
highest
pitch
of
impietie
.
Therefore
this
man
,
this
King
of
ceremonies
,
Dauid
,
that
went
not
to
bed
to
pray
there
,
but
when
hee
was
in
bed
rose
vp
to
performe
that
dutie
;
giues
this
reason
of
Atheisme
,
and
all
impietie
,
and
prophanesse
euen
the
want
of
this
Petij
,
Non
inuocauerunt
deum
,
Psal.
53.4
.
and
therefore
it
followes
in
this
Psalme
,
the
seuenth
verse
,
Hearken
vnto
my
voyce
,
(
hee
still
continues
the
vse
of
his
tongue
)
when
I
cry
:
he
desires
not
to
be
heard
vpon
other
condition
.
Now
as
the
greatest
must
bee
suiters
,
and
the
iustest
petitioners
to
God
.
So
in
our
petitions
,
as
hee
likes
not
a
proud
peremptory
faith
,
(
I
am
not
like
other
men
,
you
know
the
Dialect
)
for
Abraham
must
be
but
dust
and
ashes
,
Gen.
18.
so
he
dislikes
as
much
distrustfull
humility
,
Qui
timide
rogat
docet
negare
.
And
this
the
Prophet
knowing
,
though
he
be
a
suiter
;
yet
hee
comes
with
confidence
,
hee
will
haue
no
nay
.
One
thing
haue
I
desired
,
which
I
will
require
;
with
Iacob
,
though
he
be
lesse
then
all
Gods
mercies
,
Gen.
32.
yet
he
resolues
not
to
let
him
goe
before
hee
blesse
him
:
Haue
he
would
that
hee
desired
,
though
with
Sampson
he
tooke
it
out
of
the
Lions
mouth
.
That
he
desires
,
he
will
require
.
And
surely
this
his
importunity
was
a
good
argument
of
his
familiary
with
God
,
for
men
vse
to
be
importunate
with
their
friends
,
and
such
as
they
may
make
most
bold
with
.
And
therefore
Abraham
,
who
onely
by
name
is
called
Gods
friend
,
2
Chron.
20.
and
Moses
with
whom
God
talked
as
with
a
friend
,
Exod.
33.
are
obserued
to
haue
beene
most
importunate
with
him
of
all
other
,
the
one
for
the
Sodomites
,
pleading
,
and
by
degrees
drawing
him
from
fifty
to
ten
,
Gen.
18.
the
other
for
the
Israelites
,
so
pressing
God
,
that
he
was
faine
to
entreat
Moses
to
let
him
alone
,
as
Moses
was
to
entreat
God
to
forgiue
them
,
Exod.
32.
And
doubtles
this
was
it
that
made
Dauid
so
bold
,
to
require
and
importune
that
hee
had
desired
,
hee
was
a
friend
of
Gods
too
,
for
what
can
bee
required
more
of
a
friend
,
then
to
bee
a
man
after
his
owne
heart
,
and
such
a
friend
was
Dauid
:
hence
it
is
,
that
he
is
not
only
a
friend
,
but
a
friend
to
Gods
friends
,
and
an
enemy
to
Gods
enemies
,
for
so
it
is
in
the
verse
before
my
Text.
When
the
wicked
,
euen
my
enemies
:
See
you
a
wicked
man
:
he
is
Dauids
enemy
,
because
Gods
enemy
.
See
you
an
enemy
to
Dauid
,
why
then
,
sure
hee
is
a
wicked
man
,
implying
that
for
which
he
contesteth
with
God
himselfe
.
Psalme
13.9
.
Doe
I
not
hate
them
that
hate
thee
.
And
then
he
protesteth
,
that
for
which
he
contested
;
yea
,
I
hate
them
with
a
perfect
hatred
,
as
though
they
were
my
enemies
.
So
that
there
being
such
a
reciprocall
assurance
,
vpon
intercourse
,
betwixt
God
and
the
Prophet
,
that
they
are
not
onely
friends
,
but
they
maintaine
a
league
offensiue
and
defensiue
;
so
as
they
are
friends
to
friends
,
and
enemies
to
enemies
;
wee
need
not
maruell
he
should
be
so
bold
,
as
to
require
that
he
had
desired
.
From
Dauids
affection
we
may
learne
to
know
our selues
,
If
Gods
friends
be
our
friends
,
we
may
take
comfort
to
thinke
,
that
God
is
our
friend
too
.
If
Gods
friends
bee
our
enemies
,
or
Gods
enemies
be
our
friends
,
it
is
to
bee
doubted
our
league
is
likewise
broken
which
wee
had
with
God
:
That
's
for
his
affection
.
From
Dauids
confidence
and
importunitie
,
and
Gods
liking
and
allowance
of
it
,
great
men
may
learne
not
to
scorne
to
be
importun'd
by
their
inferiors
.
The
distance
is
greater
betwixt
God
and
man
then
can
be
betwixt
one
man
&
another
,
and
yet
Dauid
thought
it
no
inciuility
to
importune
God
him selfe
.
One
thing
haue
I
desired
,
which
I
will
require
.
It
's
a
rule
at
Court
,
not
to
mooue
a
man
againe
in
a
suit
,
whom
we
haue
lately
troubled
,
I
thinke
because
there
's
little
true
friendship
there
,
but
he
is
the
welcomest
that
commeth
oftnest
to
God
.
And
hee
that
hath
beene
at
him
with
his
Petij
,
may
bee
the
most
bold
with
his
Requiram
.
Such
is
the
condition
of
fauourites
,
both
with
God
and
men
.
His
first
blessings
are
causes
of
second
,
and
his
by-past
fauoures
inducements
to
him
,
and
so
many
encouragements
to
vs
,
to
call
for
more
.
Thus
the
Prophet
pleades
,
Thou
hast
beene
my
succour
,
leaue
me
not
,
the
ninth
verse
of
this
Psalme
.
A
strange
motiue
it
were
among
men
,
Sir
I
haue
lately
troubled
you
,
but
I
haue
another
suit
,
No
,
would
hee
answere
,
I
haue
already
done
well
,
trouble
me
no
more
.
But
he
is
the
best
entertained
that
comes
oftnest
to
God
.
He
is
not
new
fangled
.
Ego
Iehova
&
non
mutor
,
he
growes
not
weary
of
his
friends
.
Once
his
and
his
euer
,
to
teach
vs
,
when
once
we
put
our
hands
to
the
Plough
,
to
serue
him
euer
,
and
to
be
sure
to
make
our
Petij
good
with
our
Requiram
.
Againe
though
importunity
be
often
waited
on
with
impatience
,
it
's
not
so
in
Dauid
,
impatient
hee
was
not
,
though
importunate
;
so
should
it
be
with
vs
.
For
Quae
nondum
data
sunt
stulte
negata
putas
?
Blessings
are
not
denied
when
not
presently
giuen
,
sometimes
God
is
not
fit
,
his
time
to
shew
his
greater
glory
,
is
not
yet
come
.
Sometimes
we
are
not
fit
to
receiue
.
Our
Prophet
knew
that
with
God
there
was
plenteous
redemption
.
And
therefore
he
that
said
with
himselfe
Requiram
,
said
to
himselfe
Expectans
expectaui
,
the
beginning
of
the
last
verse
of
this
Psalme
,
and
though
he
tarry
long
,
yet
Sustine
Dominum
,
the
end
of
the
same
verse
.
So
,
impatient
he
was
not
,
yet
importunate
,
That
I
will
require
.
And
no
wonder
if
he
were
importunate
,
seeing
it
was
but
vnum
,
one
thing
that
hee
ask't
,
and
vnum
quiddam
,
such
a
one
.
And
this
vnum
,
as
it
's
set
before
,
so
it
passeth
through
my
Text
,
and
euery
part
of
it
.
He
desires
one
thing
,
to
be
in
one
place
,
to
behold
one
beauty
,
and
therefore
hauing
fix't
his
desires
,
well
he
would
not
change
,
but
to
this
vnum
would
allot
all
the
dayes
of
his
life
.
He
that
makes
a
sute
but
once
to
a
friend
,
though
it
be
somewhat
distastfull
,
will
look
to
speed
.
Sampson
suspected
himselfe
,
when
he
prayed
to
be
heard
at
this
time
only
.
It
implyed
thus
much
.
It
's
a
great
matter
Lord
,
I
now
desire
to
be
reuenged
for
these
scornes
,
and
the
losse
of
mine
eies
,
with
the
losse
of
my
owne
life
,
and
so
many
thousands
of
mine
enemies
.
But
strengthen
me
at
this
time
onely
,
and
I
shall
neuer
on
earth
make
other
request
,
and
then
God
heard
him
,
Iudg.
16.
Dauid
comes
oftner
then
once
,
but
it
's
but
for
one
thing
,
and
that
vnum
quiddam
,
such
a
thing
as
of
all
other
was
most
pleasing
to
God
,
he
could
haue
deuised
nothing
for
which
hee
should
haue
beene
more
welcome
,
and
yet
hee
is
glad
to
importune
God
before
he
speed
.
When
the
Breast
is
full
,
the
Mother
would
bee
drawne
,
but
she
will
endure
a
little
paine
to
heare
her
childe
entreate
,
or
make
moane
for
it
.
Doubtlesse
it
's
paine
and
griefe
to
God
to
with-hold
his
mercies
,
which
he
neuer
doth
but
in
mercy
.
If
he
delay
to
satisfie
his
children
,
euen
that
delay
is
another
mercy
.
For
if
Dauid
had
sped
at
first
,
it
had
beene
vnum
,
but
not
primum
,
or
if
primum
,
not
vnicum
;
it
had
beene
one
amongst
the
rest
,
not
aboue
the
rest
,
whereas
the
want
made
it
his
vnicum
,
most
deare
vnto
him
,
Finiuit
omnes
cupiditates
,
remanfit
vna
illa
quam
petijt
;
he
had
quench't
all
other
desires
,
so
as
to
delight
in
them
,
this
onely
remained
as
the
ioy
of
his
heart
,
and
the
longing
of
his
soule
.
Then
Vis
impetrare
,
aliud
noli
petere
,
vni
suffice
,
quia
vnus
tibi
sufficiet
:
Set
thy
heart
onely
vpon
him
that
's
onely
able
to
fill
thy
heart
.
Vse
other
things
thou
mayest
:
but
lay
thy
rest
vpon
this
,
to
serue
God
.
To
those
that
depend
for
comfort
vpon
any
thing
but
this
vnum
,
we
may
say
with
the
Prophet
,
Isa.
50.21
.
You
haue
kindled
a
fire
,
and
are
compassed
about
with
sparkes
,
and
may
not
tarry
lest
you
burne
.
But
this
vnum
will
vpon
the
point
cure
all
exorbitancies
,
and
coole
all
distempers
.
For
either
it
is
that
,
or
leades
to
that
,
wherein
all
generations
haue
beene
,
and
shall
be
blessed
.
Abels
,
and
Moses
,
and
Iohns
Lambe
,
were
all
one
Lambe
.
The
womans
seed
,
and
Abrahams
,
and
Dauids
,
and
the
Virgins
were
all
one
seed
.
Dauids
stone
that
the
builders
refused
,
Psal.
118.
Daniels
stone
cut
without
hands
,
Dan.
2.
Peters
stone
elect
and
pretious
,
1
Pet.
2.6
.
are
all
one
stone
.
Iacobs
Shilo
,
Isaies
childe
,
the
Euangelists
Iesus
,
are
all
one
Iesus
,
without
whom
we
see
not
Gods
beautie
.
And
as
Ioseph
said
,
Gen.
41.
both
Pharaohs
dreames
are
one
.
So
may
we
say
of
Dauids
vnum
here
,
and
Christs
vnum
in
Luke
10.42
.
al
's
one
,
and
the
same
vnum
.
Mary
sate
hearing
,
and
that
was
Christs
vnum
.
Dauid
would
be
hearing
,
for
the
soule
sees
by
the
eare
,
and
so
would
he
behold
the
beauty
of
the
Lord
,
and
that
's
Dauids
vnum
.
This
I
gather
,
a
man
is
esteemed
happy
that
hath
that
he
loues
,
Vere
autem
foelix
est
,
non
si
habet
,
quod
amat
,
sed
si
amat
quod
amandum
est
:
For
many
are
more
miserable
by
enioying
their
desires
,
then
if
they
wanted
them
.
It
being
most
true
,
that
it
's
ill
to
loue
,
worse
to
loue
and
enioy
that
which
is
ill
.
And
therefore
God
in
mercy
denies
vs
that
wee
loue
,
when
we
loue
that
which
is
not
good
for
vs
;
and
in
iustice
Dat
amanti
quod
malè
amat
.
So
God
heard
the
Israelites
for
flesh
:
but
not
Paul
for
remoouing
stimulum
carnis
,
but
illis
dedit
ad
damnationem
,
huic
negauit
ad
sanitatem
,
as
S.
Augustine
saith
,
in
a
temporall
blessing
he
heard
the
Israelites
to
their
damnation
;
in
a
spirituall
blessing
he
denied
S.
Paul
to
his
saluation
.
Then
let
euery
man
be
carefull
what
he
sets
vp
to
himselfe
for
his
vnum
.
If
it
be
such
a
thing
as
may
be
spared
,
let
him
not
ouer-carefully
or
greedily
desire
it
.
If
it
be
such
as
is
approued
,
as
grace
or
some
meanes
of
grace
,
let
him
not
for
the
want
of
it
be
deiected
.
Let
it
still
be
his
vnum
,
let
him
not
spare
to
aske
it
,
I
say
not
three
times
,
but
thirty
times
three
times
,
and
either
he
shall
speed
of
that
he
askes
,
or
he
shall
speed
of
that
shall
be
aequiualent
to
it
,
either
the
temptation
shall
be
remoued
,
or
sufficient
grace
to
ouercome
it
.
Then
let
Courtiers
flatter
,
to
get
fauour
;
popular
men
dissemble
to
gaine
opinion
;
the
ambitious
labour
to
soare
aloft
,
and
when
they
are
vp
,
to
keepe
themselues
on
wing
;
the
lasciuious
drinke
of
stollen
waters
,
as
being
the
sweetest
,
whatsoeuer
they
cost
them
,
though
body
,
and
soule
,
and
all
;
yea
,
let
all
men
set
themselues
to
their
seuerall
delights
.
Dauid
you
see
desires
but
one
thing
,
and
that
one
thing
without
exception
,
that
he
may
behold
the
beauty
of
the
Lord
.
But
because
Gods
beauty
is
not
euery
where
to
be
found
or
seene
.
Dauid
takes
a
sure
course
,
and
desires
to
dwell
where
God
dwels
.
God
dwels
in
Zion
,
Psal
.
9.
And
if
he
may
dwell
there
,
he
shall
surely
see
him
and
his
beauty
too
;
for
out
of
Zion
God
shineth
,
Psal.
50.2
.
And
this
was
it
that
made
his
loue
so
great
to
the
Temple
,
euen
because
his
honour
dwelt
there
,
that
appeares
not
onely
himselfe
in
beauty
,
but
makes
euery
place
beautifull
where
he
is
,
for
in
the
Verse
before
named
,
Out
of
Zion
,
which
is
the
perfection
of
beauty
,
God
hath
shined
.
So
that
whether
you
looke
vpon
the
Lord
,
or
the
house
of
the
Lord
,
there
's
nothing
but
beauty
in
his
eie
.
Hence
is
it
that
what
he
thought
,
he
cannot
conceale
.
But
tells
vs
sometimes
how
amiable
it
is
in
it selfe
.
Sometimes
how
pleasing
to
him
.
Euen
so
pleasing
,
as
he
had
rather
be
a
doore-keeper
in
Gods
house
,
then
enioy
any
other
honour
.
Here
indeed
was
his
heart
.
Gods
house
was
his
vnum
,
wherein
he
found
all
other
comforts
.
Yea
,
if
any
affection
be
more
violent
in
a
man
then
other
,
here
he
findes
matter
for
it
.
How
haue
men
beene
transported
with
that
which
they
call
beauty
.
And
this
,
Dauid
as
you
heard
found
in
the
Temple
;
yea
,
many
times
the
fancies
of
men
make
those
appeare
beautifull
that
are
not
:
and
as
the
Philosopher
obserued
,
that
Honor
non
est
in
honorato
,
sed
in
honorante
.
So
may
we
truely
,
that
beauty
many
times
is
not
in
amata
,
but
in
amante
,
for
it
's
his
affection
makes
her
seeme
so
.
But
Dauid
iustifies
his
affection
to
be
well
plac't
,
for
the
Mistres
of
his
thoughts
the
Temple
is
the
perfection
of
beauty
.
No
more
maruell
then
if
the
Prophet
were
in
loue
,
for
indeed
so
he
was
;
and
as
at
another
time
he
professed
,
My
heart
is
fixed
,
my
heart
is
fixed
.
So
might
he
now
say
,
My
heart
is
stricken
,
my
heart
is
stricken
,
and
I
am
sicke
of
loue
;
whereof
if
any
shall
doubt
,
looke
vpon
him
as
he
discouers
himselfe
in
Psal.
84.
where
you
shall
finde
him
in
the
exaltation
of
loues
iealousie
.
And
of
whome
surely
hee
seemes
to
me
to
enuy
the
liberty
and
estate
of
Birds
,
in
respect
of
that
he
was
in
when
he
could
not
come
at
the
Temple
.
The
Sparrow
and
the
Swallow
had
built
their
nests
,
euen
by
thine
Altars
,
saith
Dauid
,
but
his
soule
longed
and
fainted
for
the
Courts
of
the
Lord
.
He
that
before
had
been
the
subiect
of
mens
songs
.
Saul
hath
slaine
his
thousand
,
but
Dauid
his
ten
thousand
,
and
had
all
the
honour
and
content
which
a
kingdome
,
and
the
grace
and
speciall
fauour
of
God
could
cast
vpon
him
,
is
now
brought
so
low
in
his
owne
estimation
,
that
the
poore
birds
cannot
build
their
nests
,
but
he
must
emulate
their
felicity
,
as
if
vpon
that
condition
hee
could
haue
beene
a
bird
,
so
he
might
haue
bred
about
the
Temple
.
So
that
when
he
can
he
frequents
it
,
when
he
cannot
hee
desires
it
,
and
as
a
boone
,
the
granting
whereof
had
bin
the
summe
of
all
blisse
,
he
requires
but
this
one
thing
,
and
while
he
obtains
it
,
he
looks
and
holds
vp
his
hands
towards
it
,
Psal.
28.
And
as
the
woman
by
touching
Christ
got
vertue
out
of
him
;
so
doth
he
,
as
after
the
Prophet
Daniel
,
Dan.
6.
by
setting
his
face
to
that
quarter
where
the
Temple
stood
,
fetch
force
of
affection
and
zeale
in
his
prayers
to
God
,
and
in
a
holy
dotage
(
I
speake
it
with
reuerence
)
ouer
the
Temple
,
as
ouer
some
chast
Virgin
,
whom
he
had
chosen
for
his
Spowse
,
he
longeth
,
and
fainteth
for
her
,
and
that
so
impotently
,
as
if
all
that
were
neare
her
,
though
vnreasonable
creatures
,
exceeded
him
in
the
truth
of
all
reall
perfect
contentment
.
Might
he
then
haue
the
liberty
that
Sparrowes
and
Swallowes
haue
,
how
would
he
vse
it
;
surely
euen
as
the
Birds
doe
.
The
Sparrowes-house
should
be
his
,
and
hee
would
build
him
a
neast
with
the
Swallow
.
For
he
would
not
call
in
,
but
dwell
there
.
God
saith
,
my
habitation
is
in
Zion
,
and
Dauid
prayes
that
his
habitation
may
be
there
too
.
So
that
vnlesse
God
depart
from
his
Sanctuary
,
Ezek.
8.
Dauid
will
dwell
in
it
.
It
was
said
of
the
Centurion
,
Christus
non
intravit
tectum
sed
cor
.
So
may
we
say
of
Dauid
,
Christus
intrauit
cor
Davidis
,
and
that
made
him
so
desirous
,
Habitare
in
tecto
Dei
.
Foxes
to
their
holes
,
Lions
to
their
dennes
,
Birds
to
their
nests
,
Fishes
to
the
Sea
,
Beasts
to
the
fields
,
Children
to
their
mothers
,
Schollars
to
their
studies
,
Tradsmen
to
their
shops
,
Merchants
to
their
ships
,
Wantons
to
their
chambers
,
Rich
men
to
their
chests
,
where
their
treasures
,
and
their
heartes
are
,
all
men
to
their
delights
.
Dauid
would
bee
at
the
Temple
.
This
is
the
obiect
of
his
thoughts
,
the
Theater
of
his
delight
,
the
ioy
of
his
heart
,
the
Center
about
which
all
his
desires
were
turned
,
for
he
would
not
dwell
there
,
but
as
if
it
were
the
body
and
the
soule
,
hee
would
neuer
part
,
for
there
hee
would
be
all
the
dayes
of
his
life
.
He
had
sought
it
with
importunity
,
and
if
hee
may
speed
,
he
and
the
Temple
will
neuer
be
seuer'd
.
He
that
so
importunately
desir'd
it
,
had
experience
,
how
pleasing
a
thing
it
would
bee
to
enioy
it
,
how
grieuous
to
want
it
.
Carnall
men
cannot
relish
spirituall
contentments
,
they
are
foolishnesse
vnto
them
,
till
they
be
throughly
acquainted
with
them
.
For
this
is
the
difference
betwixt
heauenly
&
earthly
pleasures
:
In
earthly
pleasures
,
you
shall
euer
find
it
true
,
that
Vilescit
adeptum
,
quod
accendit
desideratum
,
Those
things
we
hotly
pursue
before
wee
get
them
,
sped
once
,
we
contemne
,
and
Qui
satietati
occurrit
,
satietatem
incurrit
,
we
are
satiated
with
that
which
we
tooke
as
a
medicine
against
satietie
.
But
it
's
not
so
with
spirituall
pleasures
.
Before
we
haue
them
wee
neglect
them
.
Get
them
once
and
we
loue
them
a-life
:
so
that
temporall
pleasures
are
slightly
regarded
after
,
spirituall
before
we
enioy
them
.
Before
we
enioy
temporall
pleasures
wee
are
madded
,
not
after
;
after
we
haue
tasted
spirituall
pleasures
,
wee
more
pursue
them
,
not
before
.
This
of
the
Prophet
was
a
spirituall
contentment
:
and
a
contentment
it
must
needs
be
to
behold
beauty
,
and
a
spirituall
contentment
to
behold
the
beauty
of
the
Lord
;
therefore
would
he
keepe
it
all
the
dayes
of
his
life
.
And
well
was
this
added
to
behold
the
beauty
of
the
Lord
,
for
there
are
many
that
dwell
there
,
and
yet
neuer
behold
his
beauty
whilst
they
are
there
.
As
forward
they
seeme
as
Dauid
to
come
to
the
Temple
;
but
that
's
the
end
of
their
Petij
,
they
desire
to
be
seene
there
,
they
care
not
to
see
God
when
they
are
seene
there
:
for
many
come
for
many
respects
,
and
for
the
most
part
they
finde
that
they
come
for
.
He
that
comes
not
to
see
the
beauty
of
the
Lord
,
shall
neuer
be
cheer'd
with
the
sight
of
it
.
Some
come
to
gaze
,
some
to
walke
,
some
to
meet
their
acquaintance
,
some
for
fashions
sake
,
some
for
feare
of
law
,
the
gospell
cannot
draw
them
,
some
to
spy
a
fault
,
some
to
pick
a
quarrell
,
and
some
perhaps
for
worse
:
I
haue
heard
trauellers
say
,
that
in
Italy
many
loose
matches
are
made
there
.
But
Dauid
farre
otherwise
comes
to
behold
the
beauty
of
of
the
Lord
.
And
this
is
the
last
part
,
but
the
first
spheare
,
by
vertue
whereof
all
the
rest
moue
,
and
as
the
Iewes
spoil'd
themselues
of
their
garments
,
to
entertaine
Christ
,
Matth.
21.
so
doth
King
Dauid
here
spoyle
himselfe
of
all
the
desires
of
his
heart
,
of
all
the
contentments
of
his
life
,
for
this
one
boone
,
that
he
may
behold
the
beauty
of
the
Lord
.
Some
translate
it
Voluntatem
so
the
old
translation
,
and
it
may
beare
it
well
enough
,
but
then
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
good
will
of
God
,
the
beames
of
which
beauty
we
may
behold
by
that
light
in
the
first
to
the
Ephesians
at
the
fift
verse
,
Who
hath
predestinated
vs
to
be
the
adopted
through
Iesus
Christ
,
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
,
and
well
might
this
be
his
meaning
,
for
it
followes
in
the
ninth
verse
of
this
Psalme
,
O
God
of
my
saluation
,
for
therein
is
the
good
pleasure
of
his
will
manifested
vnto
vs
,
to
this
are
we
adopted
,
to
this
predestinated
,
that
we
may
be
saued
:
in
which
forme
whosoeuer
beholds
God
,
will
not
long
for
another
beauty
.
Others
translate
it
,
Voluptatem
,
delectationem
,
amoenitatem
,
pulchritudinem
,
all
things
much
set
by
,
and
yet
to
be
set
by
as
of
no
estimation
,
not
once
to
be
lookt
vpon
in
respect
of
that
which
Dauid
beheld
,
for
he
that
made
the
eye
shall
not
he
see
,
and
he
that
made
beauty
,
shall
not
he
be
beautifull
?
I
,
but
smoake
goes
out
at
his
nostrils
,
and
a
consuming
fire
out
of
his
mouth
,
Ps.
18.8
.
The
Mountaines
tremble
for
him
,
and
the
Hils
melt
,
and
the
earth
is
burnt
vp
at
his
sight
,
Nah.
1.
how
then
saw
Dauid
beauty
in
his
face
?
True
,
But
as
wee
read
in
the
ninty
Psalme
,
as
a
man
feareth
,
saith
Dauid
,
so
is
Gods
displeasure
:
so
may
I
say
as
a
man
beleeues
&
loueth
,
so
is
Gods
good
pleasure
,
Voluntas
Domini
;
hence
our
Sauiour
,
according
to
your
faith
be
it
vnto
you
,
Matth.
9.29
.
and
according
to
your
loue
so
is
Gods
beauty
,
for
iust
as
we
stand
affected
to
God
,
doe
we
behold
God
reflecting
vpon
vs
,
Ille
placet
Deo
cui
Deus
placet
,
he
pleaseth
God
that
's
pleas'd
with
God
.
This
beauty
and
this
pleasure
and
delight
which
the
Apostle
Saint
Paul
tooke
in
God
,
was
it
that
made
him
esteeme
all
things
dung
in
respect
of
him
,
so
was
he
taken
with
this
beauty
.
This
was
it
that
made
our
Prophet
breake
out
in
the
42.
Psalme
As
the
Hart
brayeth
after
the
riuers
of
water
(
when
he
is
pursued
by
the
hunters
,
and
is
ready
to
fall
downe
,
as
a
prey
before
the
dogs
,
by
reason
of
his
thirst
)
so
my
soule
panteth
for
thee
O
Lord
,
to
appeare
in
thy
presence
;
yea
this
beauty
was
it
that
moou'd
him
to
make
that
challenge
and
protestation
.
Whom
haue
I
in
heauen
but
thee
,
and
I
desire
nothing
in
the
earth
with
thee
,
Ps.
73.
Not
onely
nothing
aboue
him
,
but
nothing
with
him
.
His
flesh
may
faile
,
&
so
may
his
heart
,
yet
so
long
as
he
may
looke
vpon
this
beauty
,
Thou
art
saith
he
to
God
,
the
strengh
of
my
heart
,
and
my
portion
for
euer
,
the
26.
verse
.
Yea
from
the
sight
of
this
beauty
was
it
,
that
the
Apostles
flesh
did
in
a
sort
faile
,
that
it
did
not
faile
,
for
he
desired
to
be
dissolued
,
and
to
be
with
Christ
:
and
the
Church
in
the
Cant.
was
so
farre
rapt
in
this
contemplation
of
this
admirable
heauenly
beauty
,
which
she
saw
in
our
blessed
Sauiour
,
that
impatient
of
delay
,
and
as
she
after
professeth
sick
of
loue
Cant.
2.
she
requests
in
the
first
of
Cant.
Let
him
kisse
me
with
the
kisses
of
his
mouth
.
And
now
saith
Saint
Augustine
,
Aliud
desidera
,
si
maius
,
si
melius
,
si
suavius
inveneris
,
if
hauing
felt
such
pleasure
such
delight
,
if
hauing
seene
such
comelinesse
,
such
beauty
,
as
the
good
pleasure
of
the
Lord
,
manifested
vnto
thee
in
the
forme
of
a
Sauiour
,
and
bringing
saluation
vnto
thy
soule
,
doth
represent
vnto
thee
,
goe
to
and
loue
something
else
,
if
any
thing
be
greater
,
be
better
,
be
sweeter
.
Yet
all
this
while
we
doe
not
see
him
face
to
face
,
but
once
we
shall
,
and
know
him
as
wee
are
knowne
.
In
the
meane
time
this
is
our
comfort
,
that
as
S.
Augustine
saith
,
though
we
cannot
so
see
him
,
though
there
be
not
here
Potestas
videndi
,
yet
here
there
is
Gratia
promerendi
ut
videre
possimus
,
and
though
we
see
him
not
here
in
glory
,
yet
here
wee
see
him
in
grace
,
and
no
man
beholds
him
face
to
face
in
the
next
world
,
that
by
grace
beholds
not
his
beauty
in
this
:
therefore
our
Prophet
desires
of
God
in
the
ninth
verse
of
this
Psalme
,
that
since
he
would
so
gladly
behold
his
beauty
,
it
would
please
God
not
to
hide
his
face
from
him
.
Onely
let
me
exhort
you
,
that
while
you
seeke
this
beauty
,
and
make
it
your
Primum
,
you
neglect
not
,
deceiuing
your selues
(
as
a
way
to
it
)
to
promooue
the
beauty
of
the
Church
and
Common
wealth
,
which
principally
consists
in
order
,
and
vnitie
.
For
these
two
make
decency
,
which
is
beauty
;
for
that
which
is
beautifull
is
decent
,
and
that
which
is
decent
is
beautifull
,
and
neither
of
these
can
be
without
order
and
vnitie
.
Hence
the
Apostle
as
if
all
beauty
were
in
order
,
Let
all
things
be
done
decently
and
in
order
,
1
Cor.
14.
and
last
.
And
indeed
order
and
vnity
,
which
is
nothing
but
explicite
order
,
are
the
outward
beauty
,
the
beauty
of
the
body
of
the
Church
,
the
inward
beauty
,
or
the
soules
is
holinesse
,
that
's
it
makes
her
all
glorious
within
.
But
that
beauty
wee
cannot
so
well
discerne
,
as
beleeue
,
:
it
's
onely
seene
of
God
because
the
residence
of
it
is
in
the
heart
,
and
vnlesse
we
in
some
measure
pertake
of
that
beauty
,
and
bee
gracious
by
it
in
the
eyes
of
God
,
by
being
holy
as
he
is
holy
,
he
will
neuer
shew
vs
his
owne
beauty
,
for
they
must
be
beautifull
themselues
in
some
measure
,
that
enioy
such
a
beauty
as
his
is
:
therefore
the
spouse
in
the
Cant.
8.6
.
would
be
set
as
a
seale
on
Christs
heart
,
that
if
it
were
possible
,
the
print
might
not
more
resemble
the
seale
,
then
shee
her
Sauiour
.
And
indeed
this
is
the
prime
feature
,
that
takes
him
,
this
is
that
beauty
that
wounds
his
heart
.
Cant.
4.9
.
when
we
thus
looke
vpon
our
Sauiour
,
wee
ouercome
him
,
Cant.
6.4
.
for
this
aboue
all
things
makes
his
desire
towards
vs
,
Cant.
7.10
.
and
there
's
no
surer
possession
we
can
haue
,
no
greater
conquest
we
can
make
,
then
by
possessing
and
speeding
by
the
desire
of
those
wee
conquer
and
possesse
.
Feare
keepes
good
quarter
,
but
it
's
onely
by
the
rod
;
remoue
that
,
and
we
recoile
,
but
desire
yeelds
all
,
and
alwaies
.
If
his
desire
be
to
vs
,
we
doe
ouercome
him
,
and
all
his
by
that
conquest
,
all
his
blessings
,
all
his
pleasures
,
all
his
graces
,
all
his
ioyes
are
enfeofed
and
estated
vpon
vs
.
Then
get
holinesse
,
the
beautie
of
holinesse
,
1
Chr.
16.29
.
for
that
's
it
is
so
attractiue
,
so
strong
,
so
preualent
.
But
whilest
you
labour
for
this
inward
beautie
,
you
must
take
care
likewise
for
the
outward
:
For
though
holinesse
make
her
glorious
within
;
yet
if
we
neglect
vnity
and
order
,
her
cloathing
will
not
not
be
as
is
fit
for
the
Kings
daughter
,
and
for
his
Spouse
that
is
the
chiefest
of
ten
thousand
,
of
wrought
gold
and
Needle-worke
.
She
may
be
beautifull
,
and
yet
want
her
ornaments
wherewith
she
should
be
dressed
.
And
I
doubt
not
,
but
when
our
Sauiour
in
the
fourth
of
the
Canticles
,
brake
out
into
that
admiration
of
her
,
Behold
thou
art
faire
my
loue
,
behold
thou
art
faire
,
thine
eyes
are
like
the
Doues
;
and
so
passeth
to
her
haires
,
and
her
teeth
,
and
her
lips
,
and
her
necke
,
and
her
breasts
;
hee
tooke
pleasure
euen
in
these
outward
ornaments
,
of
Order
and
Vnity
,
which
are
nothing
else
but
vnanimity
and
vniformity
.
And
in
expresse
tearmes
we
haue
order
,
which
is
vniformity
,
when
he
compares
her
teeth
to
a
flocke
of
sheepe
in
good
order
,
the
second
verse
of
that
Chapter
,
there
's
vniformity
.
And
when
a
multitude
of
men
like
haires
on
a
Virgins
head
,
are
well
set
,
the
first
verse
,
and
are
all
like
one
entire
body
,
there
's
vnanimity
.
When
the
Churches
lips
are
like
a
thread
of
Scarlet
,
there
's
vniformity
.
And
when
her
talk
is
comly
,
both
in
the
third
verse
,
there
's
vnanimity
;
for
where
it
's
crossing
,
there
's
no
vnity
.
This
is
her
necke
built
for
defence
.
Let
the
holy
Church
of
God
be
beautified
,
and
guarded
with
vnanimity
,
and
vniformity
;
and
they
will
be
to
her
as
a
thousand
Shields
,
and
as
all
the
Targets
of
the
strong
men
,
Cantic.
4.4
.
I
must
confesse
,
that
of
late
whatsoeuer
our
inward
beauty
hath
beene
,
we
haue
wanted
the
outward
,
both
in
Church
and
state
.
And
surely
I
see
no
great
cause
to
hope
for
amends
in
the
Church
,
at
least
in
these
parts
;
where
,
with
many
,
nothing
but
singularity
is
accounted
sanctity
;
whilest
men
hold
of
this
man
,
and
of
that
man
,
of
this
Church
,
and
of
that
Church
,
and
yet
by
no
reason
,
by
no
authority
can
be
brought
to
see
that
they
are
carnall
;
though
the
Apostle
concludes
against
them
strongly
as
conuinced
,
when
one
saith
I
am
Pauls
,
and
another
,
I
am
Apolloes
,
1
Corinth.
3.
are
ye
not
carnall
?
And
for
the
State
,
we
cannot
but
acknowledge
the
diuisions
in
it
,
whilest
by
the
practises
of
some
louers
of
themselues
;
the
Prince
hath
beene
rent
from
the
people
,
and
the
people
from
the
Prince
,
as
hath
appeared
by
those
distractions
in
the
highest
Court
,
the
onely
meanes
to
ingratiate
Prince
and
people
,
one
to
another
.
When
the
bed
entertaines
iarres
betweene
man
and
wife
,
what
shall
reconcile
them
?
when
the
mercies
of
men
are
cruell
,
what
can
soften
them
?
and
when
the
house
of
Vnity
and
Order
,
the
Fountaine
from
whence
it
should
flow
,
and
streame
out
to
the
whole
Land
,
is
in
iealousie
and
combustion
,
what
can
the
fruit
or
effect
be
but
confusion
?
And
thus
it
hath
beene
,
but
blessed
be
God
,
that
of
late
hath
giuen
vs
cause
to
hope
for
better
things
,
and
that
God
that
put
it
into
his
Maiesties
heart
to
call
a
Parliament
,
so
blesse
it
,
and
continue
peace
and
vnity
in
it
,
as
with
one
heart
,
and
one
hand
they
may
ioyne
against
the
enemies
of
Religion
,
and
the
State
,
to
the
glory
of
God
,
the
honour
of
his
sacred
Maiestie
,
and
the
safety
of
his
Kingdomes
.
What
if
hitherto
the
cloudes
,
and
stormes
of
contention
haue
intercepted
those
rayes
of
comfort
,
which
otherwise
might
haue
cheared
vs
,
and
made
vs
strong
against
all
forreine
assaults
&
feares
,
and
haue
enabled
vs
to
haue
supported
the
weake
hands
of
our
confederates
and
allies
,
that
haue
fainted
vnder
the
burthen
of
the
common
enemy
.
Yet
let
vs
not
be
discouraged
.
It
's
Gods
method
many
times
in
matters
of
moment
to
proceed
by
contraries
.
Thus
he
began
.
So
was
Eue
cursed
before
she
had
the
promise
of
blessing
.
Thus
he
went
on
.
So
was
Sarahs
wombe
dried
vp
,
before
he
made
it
fruitfull
,
Gen.
18.
Yea
,
thus
hee
continued
.
So
hee
made
Ioseph
a
bondslaue
,
before
he
brought
him
to
honour
.
And
hee
must
himselfe
in
a
Basket
(
a
leaking
Boat
God
knowes
)
be
cast
into
a
Riuer
,
Ex.
2.
that
must
carry
Gods
people
thorow
the
red
Sea
.
Could
any
thing
be
more
crosse
,
then
to
thinke
that
that
childe
,
that
in
a
basket
was
ready
to
sinke
,
should
carry
so
great
a
people
through
a
Sea
,
and
yet
dry-shood
.
You
see
in
my
Text
,
Dauid
longs
,
and
faints
,
and
prayes
,
and
importunes
,
and
sets
his
rest
vpon
it
,
as
his
only
blisse
,
before
he
can
be
admitted
to
dwell
in
Gods
house
,
to
behold
his
beauty
.
And
this
is
our
hope
,
and
I
am
persuaded
my
trust
is
not
in
vaine
,
that
God
in
this
course
hath
beene
pleased
to
make
strife
and
distraction
,
the
ground
and
foundation
of
that
beauty
of
vniformity
and
vnanimity
,
which
shall
henceforth
commend
and
grace
this
Church
and
State
.
Thus
did
our
blessed
Sauiour
,
out
of
the
infidelity
of
Thomas
worke
faith
:
thus
did
God
cause
Iohn
Baptist
to
spring
out
of
the
barren
wombe
of
Elizabeth
.
And
surely
then
shall
we
begin
to
haue
assurance
,
that
God
hath
not
forgotten
to
be
gracious
;
when
out
of
the
former
seeds
of
faction
and
diuision
,
hee
shall
cause
the
beautifull
fruits
of
loue
and
vnitie
o
grow
.
O
how
good
and
comely
a
thing
is
it
for
brethren
to
dwell
together
,
in
vnitie
;
this
is
it
makes
vs
beautifull
,
and
comely
,
and
commends
vs
to
Gods
affection
.
Therefore
if
Saint
Paul
will
vouchsafe
to
entreat
those
he
may
command
,
this
shall
be
it
,
That
they
speake
all
one
thing
,
that
there
be
no
dissention
,
that
they
be
knit
together
in
one
minde
,
and
in
one
iudgement
,
1
Cor.
1.10
.
And
if
Saint
Peter
will
haue
one
thing
remembred
aboue
all
the
rest
,
hee
will
bring
it
in
,
as
a
parting
blow
,
whereof
they
must
take
speciall
knowledge
,
Friends
bee
yee
all
of
one
minde
1
Pet.
3.8
.
and
in
the
second
to
the
Philippians
after
he
had
contested
with
them
,
and
coniured
them
,
by
whatsoeuer
was
deare
vnto
them
,
If
any
consolation
in
Christ
,
if
any
comfort
of
loue
,
if
any
fellowship
of
the
spirit
,
if
any
compassion
and
mercy
,
what
of
all
this
?
fulfill
my
ioy
.
This
was
the
vtmost
of
his
ambition
,
the
period
of
his
desires
;
wherein
would
he
haue
his
ioy
fulfilled
?
what
would
doe
it
?
That
yee
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
.
And
what
was
the
end
of
this
his
serious
importunity
?
that
nothing
be
done
through
contention
,
or
vaine
glory
,
which
are
like
the
breaking
in
of
waters
,
that
cannot
be
staied
.
If
God
haue
beene
long
angry
with
his
people
,
and
once
begin
to
be
reconcil'd
,
why
then
,
They
shall
be
my
people
,
and
I
will
be
their
God
,
and
I
will
giue
them
one
heart
,
and
one
way
,
Ier.
32.
yea
this
was
our
Sauiours
prayer
last
before
his
passion
,
as
Saint
Iohn
records
it
,
that
they
may
bee
all
one
,
Ioh.
17.
Euen
so
Lord
Iesus
,
let
vs
be
all
one
,
in
our
affections
and
deuotions
,
that
with
one
mouth
we
may
praise
God
,
Rom.
15.
all
one
in
iudgement
,
that
wee
may
proceed
by
one
rule
,
both
in
things
pertaining
to
Religion
,
and
gouernment
Ecclesiasticall
,
and
by
one
rule
,
in
ciuill
matters
,
and
things
pertaining
to
the
common
good
and
the
maiestie
and
honour
of
the
King
and
State
.
That
this
whole
Kingdome
being
as
a
Citie
that
is
at
vnitie
in
it selfe
,
nay
,
as
one
family
,
nay
if
it
were
possible
,
as
one
heart
,
wherein
reason
season'd
with
religion
,
gouernes
,
and
commands
,
like
a
iust
and
a
potent
King
,
and
the
affections
yeeld
obedience
,
like
so
many
humble
faithfull
,
dutifull
subiects
,
the
whole
Nation
,
may
be
a
Nation
after
Gods
owne
heart
,
and
with
confidence
say
with
the
Spouse
in
the
Cant.
My
well-beloued
is
mine
and
I
am
his
.
So
shall
we
enioy
Gods
beauty
,
and
he
take
pleasure
in
ours
.
So
may
the
temporall
fruit
,
by
the
mariage
of
King
and
people
,
in
a
happy
bond
of
loue
and
vnitie
,
be
anew
brood
of
Kingdomes
,
for
men
and
women
being
married
begat
men
and
women
like
themselues
.
But
Prince
and
people
happily
ioyn'd
,
if
they
beget
,
it
must
be
kingdomes
like
themselues
by
a
new
propagation
and
enlargement
.
So
shall
the
spirituall
fruit
be
such
,
by
this
beauteous
coniunction
,
that
so
many
of
vs
as
are
thus
ioyned
,
shal
be
his
children
,
and
adopted
for
heires
,
&
euery
heire
a
King
to
reigne
with
our
blessed
Sauiour
Iesus
Christ
,
in
the
Kingdome
of
his
Father
;
which
the
Lord
grant
,
for
the
same
his
deare
Sonnes
sake
,
to
whom
with
the
holy
Ghost
bee
all
glory
and
praise
for
euer
and
euer
.
FJNJS
.