AN
ADMONITION
TO
ALL
ENGLAND
:
More
specially
to
LONDON
and
other
Cities
and
townes
in
England
,
where
the
death
of
Plague
hath
(
lately
)
beene
.
(
*
⁎
*
)
IOHN
5.14
.
After
these
things
Iesus
findeth
him
in
the
Temple
,
and
said
vnto
him
;
behold
thou
art
made
whole
:
Sinne
no
more
lest
a
worse
thing
come
vnto
thee
.
THis
Scripture
is
a
Scripture
of
admonition
,
and
containeth
matter
of
important
counsell
;
which
,
directed
to
a
man
whom
Christ
loosed
from
his
chaine
of
a
long
sicknesse
,
concerneth
vs
to
amendment
,
that
are
sicke
of
sinne
.
Hee
was
held
in
his
infirmity
thirty
and
eight
yeeres
:
verse
5.
some
of
vs
haue
beene
held
longer
in
the
chaine
of
our
sinnes
.
Now
,
after
he
was
cured
,
(
not
knowing
by
whom
)
he
was
found
in
the
Temple
,
to
wit
by
Christ
who
cured
him
.
And
so
,
hauing
strangely
,
and
by
miracle
,
without
meanes
,
receiued
health
and
power
to
walke
,
he
walkes
to
the
Temple
,
(
the
house
of
prayer
and
praise
)
probably
,
(
I
thinke
I
may
say
purposely
)
to
giue
thankes
for
his
corporall
health
,
and
to
pray
for
spirituall
.
Doing
so
;
his
Physition
,
who
had
done
one
good
worke
vpon
him
,
purposing
to
doe
another
,
and
better
in
the
cure
of
his
soule
,
returnes
(
after
he
had
,
for
a
while
,
withdrawne
himselfe
)
and
comes
to
the
Temple
,
where
he
found
his
Patient
.
Being
found
there
,
he
beginnes
(
instantly
)
the
cure
of
sinne
in
his
soule
:
puts
him
in
remembrance
how
long
a
seruant
he
had
beene
to
sinne
vnder
an
old
infirmity
;
and
telling
him
what
a
blessing
he
had
receiued
in
his
body
,
which
was
made
whole
,
wisheth
him
to
haue
care
of
his
soule
by
breaking
off
his
sinnes
,
or
the
course
he
held
in
them
,
after
the
course
of
the
world
:
which
,
if
he
did
not
,
would
cost
him
deare
,
for
a
worse
thing
then
matter
of
sicknesse
would
befall
him
in
a
worse
place
:
at
least
,
whom
God
could
not
amend
with
his
Rod
of
correction
,
he
would
breake
with
his
yron
rod
,
punishing
him
yet
seuen
times
more
,
that
is
,
grieuously
,
for
his
sinnes
,
Leuit.
26.18
.
Thus
I
haue
opened
the
Text
,
which
is
the
effect
of
the
miracle
here
wrought
;
&
sheweth
where
Christ
found
the
Man
,
whom
he
had
made
whole
;
and
what
he
said
vnto
him
:
for
the
first
;
it
hath
two
circumstances
;
as
of
time
,
when
he
was
found
,
and
of
person
,
who
found
him
:
for
the
second
;
it
containeth
a
precept
,
sinne
no
more
;
and
the
reasons
perswading
it
:
and
they
are
;
the
benefit
he
had
receiued
,
thou
art
made
whole
;
and
the
perill
,
if
he
sinned
still
;
a
worse
thing
would
come
vnto
him
.
The
circumstance
of
time
,
in
this
word
Afterward
,
or
after
these
things
,
being
a
word
of
context
,
and
referring
to
the
ninth
verse
before
,
sheweth
what
it
was
,
that
more
specially
,
moued
this
Man
,
at
this
time
,
to
visit
Gods
Temple
,
and
to
be
found
in
it
;
and
that
is
the
healing
of
him
by
Christ
vpon
a
word
speaking
:
rise
,
take
vp
thy
bed
and
walke
,
v.
8.
But
I
wil
take
vp
no
longer
time
,
either
for
the
further
opening
of
this
sentence
,
which
is
not
hard
;
or
for
the
taking
in
of
Texts
in
coherence
with
this
,
which
is
not
necessarie
.
And
therefore
I
passe
to
the
Doctrines
of
this
verse
,
their
grounds
or
reasons
,
with
their
Vse
,
and
Application
.
Afterward
.
THat
is
,
after
this
cure
wrought
,
and
person
healed
,
Christ
findes
him
in
the
house
of
prayer
,
and
(
returning
)
found
him
thankefull
:
which
Precedent
deserueth
followers
;
Doct.
and
teacheth
vs
after
a
benefit
receiued
from
God
,
to
be
thankfull
to
him
:
greatly
after
a
great
benefit
;
and
presently
,
after
any
.
So
Melchizedech
blessed
God
for
Lot
recouered
by
Abraham
,
Gen.
14.20
.
and
Moses
and
the
Israelites
sang
vnto
him
in
praise
for
the
Egyptian
yoke
broken
,
Exod.
15.1
,
2
,
3
,
&c.
and
the
Iewes
kept
a
feast
of
memoriall
for
their
safety
and
the
destruction
of
their
enemies
,
and
of
that
wicked
Haman
,
Hest.
9.17
.
In
Psal.
51.15
.
Dauid
desireth
God
to
giue
him
cause
and
matter
,
and
then
promiseth
to
praise
God
with
ioyfull
lippes
;
not
diuiding
betweene
the
effect
and
cause
.
Hence
further
,
he
debates
with
himselfe
about
rendring
to
God
in
this
manner
,
Psal.
116.12
.
and
,
in
another
Psalme
,
summons
all
within
him
to
this
duty
,
Psal.
103.1
.
The
Apostle
Paul
ioynes
with
prayer
thankesgiuing
by
an
inseparable
tie
,
Philip.
4.6
.
and
good
reason
:
for
,
as
he
saith
;
Colos.
4.6
.
praise
sets
the
watch
in
our
prayers
,
without
which
they
would
fall
asleepe
in
our
mouthes
:
the
Scripture
is
full
in
this
point
:
the
reasons
:
Wee
sit
at
an
easie
rent
by
such
a
returne
:
Reasons
1
for
,
what
easier
then
to
confesse
the
liberality
of
such
a
Land-lord
by
taking
words
vnto
vs
,
and
by
ordering
our
waies
?
Psal.
50.23
.
Secondly
,
thankfulnesse
sanctifieth
all
our
receipts
,
without
which
they
are
vncleane
vnto
vs
,
Exodus
12.14
.
and
no
better
then
stollen
waters
,
Pro.
9.17
.
Thirdly
,
true
Christians
must
stand
in
some
distance
from
Hypocrites
,
and
dissemblers
with
God
:
the
difference
stands
in
point
of
praise
,
and
not
of
petition
:
for
,
Hypocrites
can
make
a
good
shew
in
prayer
:
their
necessities
and
desire
of
supply
will
kindle
a
fire
of
earnestnesse
this
way
,
Luke
17.13
.
but
,
when
they
should
returne
with
acknowledgement
,
where
are
they
?
verse
17.
Fourthly
,
prayer
is
a
sweet
oblation
to
God
:
but
the
soule
of
it
,
and
that
which
quickens
it
,
is
true
thankfulnesse
,
Psal.
50.23
.
and
heere
,
what
the
body
is
without
the
soule
;
that
is
,
prayer
for
a
benefit
,
and
no
praise
for
it
.
Fifthly
,
of
all
the
Sacrifices
in
the
Law
,
this
of
praise
was
most
acceptable
to
God
,
Psal.
50.13.14
.
which
made
our
fathers
in
the
estate
of
the
Old
Testament
,
often
,
and
in
many
words
to
vow
this
oblation
to
God
,
and
(
as
it
were
)
to
enter
into
bond
vnto
him
to
pay
it
,
Psal.
66.13.14
.
Ecclesiast.
5.4.5
.
Sixthly
,
if
nothing
else
could
moue
vs
to
be
thankfull
after
a
benefit
,
yet
our
owne
good
by
the
hand
,
should
;
for
,
the
remembrance
of
an
old
benefit
prepares
the
way
for
a
new
:
and
what
eloquence
more
forcible
to
draw
from
a
man
what
wee
craue
or
need
,
then
the
shewing
of
our selues
thankfull
for
what
we
haue
had
already
?
God
sets
no
other
rent-charge
vpon
all
he
giues
(
who
giues
all
freely
)
but
the
old
rent
of
a
thankfull
heart
,
and
of
thankfulnesse
in
our
liues
:
and
,
if
this
be
done
,
we
shall
be
sure
to
be
great
gainers
at
Gods
hands
.
Seuenthly
,
we
are
thankfull
to
men
for
small
matters
:
and
shall
we
be
vnthankful
to
him
that
giues
vs
all
things
?
shall
the
wicked
Heathen
praise
their
gods
of
siluer
,
and
gold
,
of
brasse
,
of
yron
,
of
wood
,
&
stone
,
who
were
made
themselues
,
Dan.
5.4
.
and
shall
not
we
praise
that
God
that
made
vs
,
and
all
the
world
?
The
Vse
of
this
is
for
all
England
:
Vse
1
but
more
specially
for
London
,
and
other
Townes
and
Cities
vpon
which
the
Sword
of
Pestilence
hath
bin
lately
laid
:
for
,
should
not
these
be
found
in
the
Temple
with
this
man
,
healed
by
Christ
?
And
,
for
London
,
the
prime
Citie
of
the
Kingdome
;
seeing
that
so
lately
,
the
waies
of
it
so
lamented
,
being
al
shut
vp
,
Lam.
1.4
.
which
now
clap
hands
for
their
opening
againe
,
and
for
their
being
sowen
with
the
seed
of
man
:
should
it
not
register
in
marble
of
remembrance
a
worke
of
mercy
toward
it
,
so
singular
,
and
so
strange
?
should
it
not
cry
grace
,
grace
vnto
it
?
Zach.
4.7
.
for
,
from
44.63
.
dead
and
buried
of
the
mortality
of
Plague
in
one
weeke
,
in
that
Citie
,
the
Bill
fell
in
few
weekes
to
no
lesse
then
halfe
a
score
;
yea
to
foure
onely
:
and
can
such
an
abatement
,
so
wondered
at
,
proue
as
the
wonder
that
lasts
but
nine
daies
?
Rather
,
may
not
the
Citizens
,
and
may
we
not
all
say
(
this
admirable
decrease
considered
)
as
the
people
of
Sion
in
captiuity
,
after
their
returne
,
said
:
We
were
like
them
that
dreame
?
Psal.
126.1
.
Surely
,
we
cannot
denie
,
that
our
mouth
is
filled
with
laughter
,
and
our
tongues
with
songs
,
v.
2.
and
,
shall
they
be
empty
of
his
praise
,
who
hath
done
so
great
things
for
vs
,
whereof
we
sing
?
v.
3.
When
Iosh●●ah
had
made
a
great
slaughter
of
Amaleck
and
his
men
;
euen
so
great
and
so
long
as
Moses
his
feeble
hands
could
be
held
from
falling
downe
,
which
was
till
the
Sunne
went
downe
,
Exod.
17.12
.
Gods
charge
to
Moses
was
,
that
it
should
be
written
,
for
better
remembrance
,
in
a
booke
,
and
rehearsed
to
Ioshuah
,
verse
14.
This
was
a
great
blessing
of
God
,
and
this
so
great
blessing
of
his
,
must
,
both
be
written
and
spoken
of
:
was
it
a
blessing
bookeable
,
which
God
shewed
to
Israel
against
Amaleck
,
who
wasted
so
many
of
his
weake
and
feeble
people
?
and
,
is
it
not
worthy
(
both
)
to
bee
spoken
of
and
bookt
with
letters
of
lasting
praise
in
our
hearts
and
mouthes
,
that
God
hath
,
in
manner
,
remoued
,
so
cleane
and
quickly
,
from
a
Citie
of
so
great
vse
to
the
whole
Realme
,
that
Amaleck
of
wasting
Pestilence
?
But
our
dulnesse
hath
need
of
much
spurring
,
and
and
of
those
nailes
that
Salomon
(
the
wisest
King
and
wisest
Man
)
spake
of
,
fastned
by
the
Masters
of
the
Assemblies
,
Eccles.
12.13
.
for
,
how
soone
had
we
forgotten
a
worke
of
this
nature
,
(
a
worke
all
made
of
mercy
)
by
quitting
London
,
as
now
,
of
the
mortality
of
3300.
and
odde
,
falling
there
of
a
like
stroake
of
Plague
in
one
weeke
,
and
in
the
yeere
1603.
This
,
for
some
yeeres
after
,
lay
dead
,
and
as
buried
in
some
perpetuall
graue
:
therefore
hath
God
opened
our
graues
againe
,
by
killing
with
the
Plague
of
Pestilence
in
that
same
Citie
,
and
thereabouts
,
from
about
Aprill
or
after
,
to
the
15.
of
December
,
1625.
no
fewer
then
35417.
And
I
pray
God
this
may
be
a
warning
for
those
of
London
,
and
of
all
England
to
keepe
better
in
remembrance
,
and
to
better
purpose
the
Acts
of
Gods
mercy
;
and
to
keepe
both
them
and
vs
from
falling
after
the
like
manner
of
disobedience
.
If
it
be
not
;
and
if
still
we
will
proue
vnfaithfull
;
though
the
Plague
were
quite
gone
;
God
hath
other
Vultures
(
as
one
saith
)
to
send
vpon
the
carion
of
a
Realme
,
dead
in
sinnes
,
and
trespasses
:
for
,
beside
the
Plague
of
Pestilence
,
he
hath
his
glittering
Sword
(
which
is
a
grieuous
Plague
)
that
he
can
put
into
the
hand
of
an
enemy
of
a
fierce
countenance
,
and
of
an
implacable
desire
to
our
Land
.
But
God
turne
away
the
euill
:
and
to
doe
our
parts
to
doe
it
;
let
the
last
grieuously
deuouring
Pestilence
in
and
about
London
,
and
in
other
Cities
and
Townes
abroad
be
,
the
graue
of
our
lusts
,
Num.
11.34
.
and
let
a
sound
confession
of
sinnes
,
and
turning
to
God
from
sinne
,
burie
them
:
else
,
it
will
be
but
to
a
greater
hardning
,
that
the
Lord
in
his
singular
mercy
,
at
his
last
great
assise
of
commune
mortality
,
reprieued
vs
,
pulling
some
then
,
as
a
brand
out
of
the
fire
,
Zacharie
3.2
.
A
reproofe
of
those
who
bury
Gods
benefits
so
deep
in
Sepulchers
of
obliuion
,
that
,
Vse
2.
(
like
as
it
fared
with
the
nine
clensed
Lepers
,
Luke
17.17
.
)
there
is
no
returning
to
giue
thankes
.
Many
in
some
plunges
of
sicknesse
(
as
dissembling
Saylors
in
a
storme
)
will
fall
to
their
deuotions
;
who
yet
,
(
when
the
weather
is
ouer
,
and
a
calme
skie
of
health
succeedes
)
drowne
all
remembrance
of
the
danger
,
then
,
in
their
prophane
Cannes
of
Wine
and
Beere
.
Then
,
(
as
vnthankfull
Sea-men
)
insteede
of
finding
them
in
the
Temple
,
you
may
finde
them
in
some
Ale-house
or
Tauerne
,
tossing
their
Cannes
to
the
health
of
the
diuell
.
What
is
this
but
to
receiue
a
blessing
from
God
,
and
to
thanke
the
diuell
for
it
?
but
,
what
man
bestowing
a
benefit
vpon
vs
,
and
loosing
his
thankes
,
will
send
another
after
it
?
and
,
can
we
imagin
God
will
,
when
men
deale
with
him
like
those
vnthankfull
Israelites
,
whose
prayers
and
praise
ended
almost
assoone
as
they
had
passed
the
red
sea
?
The
Heathen
did
offer
continually
vnto
their
false
Gods
their
cynamon
and
frankinsence
:
and
shall
it
be
enough
for
vs
,
or
will
it
discharge
vs
,
for
a
day
,
or
some
few
daies
,
and
that
in
no
true
meaning
,
to
offer
our
tribute
of
praise
to
IEHOVAH
,
the
true
God
,
who
is
worthy
,
(
and
onely
)
to
be
serued
in
righteousnesse
and
true
holinesse
all
the
daies
of
our
life
?
Luke
1.75
.
Shall
wee
thus
requite
the
Lord
,
as
a
people
foolish
and
vnwise
?
Deut.
52.6
.
vnthankfulnesse
is
a
close
Thiefe
:
and
will
wee
so
cunningly
deceiue
God
(
indeed
our selues
)
by
robbing
him
of
the
praise
that
is
due
vnto
his
name
?
Rather
,
should
we
not
extoll
him
with
our
lippes
,
and
with
our
liues
praise
him
?
But
who
will
not
say
,
that
he
thankes
God
for
all
?
To
whom
I
say
:
true
thankfulnesse
stands
not
in
words
,
but
in
obedience
to
Gods
Word
:
nor
in
saying
,
but
in
giuing
thankes
:
nor
in
labour
of
lippes
,
but
in
purity
of
life
.
Then
,
to
come
to
an
issue
.
Thou
sayest
thou
thankest
God
for
all
:
but
art
thou
a
repentant
and
amending
sinner
?
when
God
openeth
his
treasury
,
dost
thou
open
thy
mouth
,
and
art
thou
liberall
of
his
praises
,
Psal.
66.16.17
.
rather
,
and
contrarily
;
when
hee
shoureth
blessings
vpon
thee
,
dost
thou
not
drop
thankes
vnto
him
;
praising
him
slenderly
,
when
he
giues
to
thee
plentiously
?
or
,
is
not
thy
thankes
cold
thanks
,
and
thanks
onely
in
words
;
not
zealous
from
the
heart
,
nor
faithfull
with
a
single
heart
?
further
,
dost
thou
thanke
God
with
continuance
;
not
churlishly
,
and
with
the
thankes
that
hath
soone
done
?
doest
thou
praise
God
with
thy
praise-worthy
life
?
Is
thy
tongue
an
instrument
of
the
truth
,
and
of
his
honour
?
Is
his
word
thy
counsellor
?
are
his
best
Seruants
thy
best
Companions
?
his
Sabbath
daies
,
thy
best
daies
?
his
Communion
Cup
thy
sweetest
Cup
?
his
Seruice
thy
liberty
?
and
his
yoke
thy
crowne
,
and
thy
glory
?
If
this
bee
so
;
thou
maist
bee
numbered
among
the
thankfull
to
God
:
but
if
not
so
,
&
thou
be
still
the
same
man
thou
wast
:
a
drunkard
still
,
a
fornicator
still
,
still
a
swearer
,
and
prophaner
of
Gods
Name
and
Sabbaths
;
a
cold
hearer
or
no
hearer
of
the
Word
,
and
at
Prayer
and
Sacraments
carnall
:
so
often
as
thou
sayest
;
The
Lord
bee
thanked
,
thy
mouth
doth
not
blesse
God
,
but
mock
him
:
for
,
out
of
the
same
mouth
proceedeth
blessing
and
cursing
,
praise
and
vnthankfulnesse
,
Iames
3.10
.
So
much
for
the
circumstance
of
the
time
,
that
of
the
Person
followeth
.
Iesus
.
IF
you
aske
who
found
this
Man
?
it
was
Iesus
:
if
you
aske
where
?
it
was
in
the
Temple
;
the
place
where
the
meanes
of
Gods
publike
worship
were
.
In
speaking
of
the
person
,
I
will
speake
of
both
together
:
the
person
is
Iesus
,
in
english
,
the
Sauiour
:
the
Temple
was
the
house
of
publique
prayer
and
sacrifices
;
first
built
by
Salomon
:
but
after
destroyed
by
the
King
of
Babel
,
and
re-built
by
Zerubbabel
and
Nehemiah
.
Heere
Christ
reuealed
himselfe
,
Doct.
who
(
before
)
was
not
knowne
of
the
Man
whom
he
had
healed
:
which
teacheth
,
that
in
Church-assemblies
Christ
is
found
,
and
finds
vs
.
In
this
way
,
and
to
such
as
are
in
it
he
reueales
himselfe
in
the
arme
of
his
Word
,
Esay
53.1
.
and
as
they
whom
he
healed
corporally
,
were
in
the
way
by
which
he
passed
,
Mat.
20.30.34
.
Mar.
6.55.56
.
so
they
must
be
found
in
the
walke
of
Iesus
,
the
way
of
the
meanes
,
whom
he
will
heale
spiritually
.
His
ordinary
walke
is
in
the
Temple
of
the
New
Testament
;
that
is
,
in
the
publique
assembly
of
Christians
.
Thither
(
therefore
)
we
must
come
,
if
wee
will
know
Christ
in
the
arme
of
power
to
our
Saluation
.
Dauid
knew
the
way
by
his
experience
,
and
followed
it
with
loue
to
the
Temple
.
Psal.
42.1.4
.
and
,
when
Saul
(
his
Father
in
law
)
tooke
this
way
from
him
by
banishment
for
some
time
;
how
doth
he
desire
his
returne
thither
by
more
then
an
ordinary
affection
?
for
,
hee
fared
as
a
woman
,
set
a
longing
after
somewhat
,
which
(
because
she
cannot
obtaine
)
maketh
her
sick
of
desire
,
Psal.
84.2
.
There
Gods
euidences
were
kept
,
and
there
God
was
in
place
by
an
extraordinary
presence
:
hence
,
the
Prophet
was
taken
vp
with
a
loue
thereof
,
euen
to
the
fainting
of
his
soule
:
he
had
drunke
deepe
of
Gods
blessings
in
that
earthly
heauen
;
which
being
denied
him
by
a
kinde
of
excommunication
out
of
that
Paradise
of
God
,
first
vnder
Saul
,
and
then
vnder
Absolom
his
owne
sonne
;
how
soule-sick
was
he
for
the
daily
sacrifices
?
Moses
,
when
the
people
of
God
were
kept
with
Pharaos
strong
hand
,
as
with
a
chaine
in
Egypt
,
from
seruing
at
some
publique
Altar
,
asketh
their
deliuerance
of
the
King
,
lest
the
Lord
should
meete
them
with
Pestilence
or
sword
,
Exod.
5.3
.
and
so
,
vpon
paine
of
death
,
God
must
be
publikely
serued
;
which
,
if
our
bodies
escape
,
our
soules
shall
not
.
Thus
it
was
in
the
Law
and
vnder
Moses
.
In
the
New
Testament
,
in
like
manner
,
it
was
the
practise
of
Christians
to
beate
this
way
to
the
Lord
,
Luke
4.16
.
and
why
did
they
so
assemble
,
and
so
many
in
houses
,
which
they
called
Synagogues
,
but
because
they
were
,
vpon
promise
,
perswaded
there
to
meet
the
Lord
Christ
,
who
would
be
in
the
middes
of
them
?
Mat.
18.20
.
At
another
time
,
the
whole
Citie
came
together
in
a
like
assembly
,
and
to
a
like
end
,
Act.
13.43.44
.
and
for
this
,
the
assembly
is
called
Gods
Army
,
Psal.
110.3
.
because
God
takes
the
muster
of
his
people
there
.
But
further
,
for
this
meeting
wee
haue
a
commandement
,
and
day
set
,
1.
Cor.
11.17.18
.
1.
Cor.
16.1
.
Thus
(
then
)
we
haue
traced
the
way
in
which
we
may
finde
and
bee
found
of
Christ
:
euen
the
Kings
high-way
which
fooles
cannot
misse
,
and
which
none
,
but
worse
then
fooles
,
goe
out
of
,
Esay
35.8
.
the
reasons
:
Reasons
There
is
Iacobs
Ladder
in
the
staires
of
the
means
to
heauen
,
Gen.
28.12.17
.
there
God
hath
commanded
the
blessing
,
and
life
for
euer
,
Psal.
133.3
.
Secondly
,
it
is
our
Fathers
house
,
Iohn
2.16
.
and
where
doe
children
conuerse
familiarly
with
their
earthly
Fathers
,
but
at
home
in
their
Fathers
house
?
where
haue
they
the
helps
of
naturall
life
,
but
there
?
and
in
what
house
,
but
therein
?
And
shall
wee
not
care
to
goe
home
to
GOD
,
our
heauenly
Father
,
in
the
Assemblie
;
where
we
may
haue
him
to
speake
kindely
to
vs
by
his
Word
;
where
wee
may
speake
familiarly
to
him
in
our
prayers
;
where
wee
may
meete
with
his
seales
of
assurance
,
and
be
bettered
by
his
nurture
&
rod
of
discipline
;
where
he
giues
vs
his
Sonne
,
and
giues
vs
his
Spirit
,
and
grace
in
our
hearts
?
where
hee
keepes
his
wealth
,
and
where
his
houshold-stuffe
lies
?
or
doe
wee
not
care
for
the
abundance
of
Gods
house
?
or
had
we
rather
liue
beggerly
in
the
world
,
then
richly
at
Church
?
to
be
short
;
had
wee
rather
loose
our
gracious
Father
then
finde
him
,
or
be
found
of
him
in
the
way
,
wherein
they
that
seeke
finde
,
Mat.
7.7
.
we
should
be
followers
of
God
:
and
wil
we
be
followers
of
those
,
who
choose
another
Father
in
their
ordinary
absences
from
the
Assembly
,
then
they
haue
,
who
assemble
willingly
in
the
day
of
Gods
musters
?
Psal.
110.3
.
Thirdly
,
hence
,
when
Cain
was
cast
out
of
Adams
house
,
which
was
the
Church
then
,
he
said
to
God
;
I
am
cast
out
of
thy
sight
,
Gen.
4.14
.
meaning
his
face
in
the
Assembly
,
which
is
the
Church
now
.
But
is
Christ
found
in
Church-Assemblies
?
Vse
.
and
doth
he
there
seeke
vs
?
and
seeke
vs
for
much
good
to
our
selues
?
how
vnwise
are
we
,
and
what
fooles
for
our selues
,
if
we
will
suffer
euery
twist
of
occasion
,
though
in
neuer
so
small
a
thred
,
to
hold
vs
from
thence
?
If
a
mortall
King
should
seeke
vs
in
some
speciall
place
to
bestow
honours
,
and
wealth
vpon
vs
;
and
we
(
knowing
the
place
)
would
not
come
thither
,
were
we
not
both
vndutifull
to
him
,
and
vnwise
to
our selues
?
This
is
the
very
case
of
our
Papists
Recusant
,
and
Protestants
at
large
.
The
immortal
King
of
kings
seekes
them
in
our
Church-Assemblies
to
make
them
rich
in
Christ
,
and
great
in
Heauen
:
yet
they
will
not
be
in
place
,
nor
tread
vpon
the
threshold
of
his
Sanctuarie
,
saue
where
Law
binds
;
nor
some
,
nay
many
,
where
they
are
so
bound
.
Of
Dauids
affection
to
the
publike
places
of
prayer
,
hearing
the
Word
,
receiuing
the
Sacraments
,
and
the
like
,
wee
heard
.
The
riuer
of
his
desires
rising
mainely
in
this
case
,
could
be
kept
within
no
banke
:
he
could
rest
vpon
no
ground
,
till
,
being
in
exile
from
Gods
Tabernacle
,
he
was
brought
backe
againe
to
God
in
his
ordinances
.
It
was
his
Crosse
,
and
a
weighty
one
vpon
him
,
that
by
tyrannie
,
and
enforced
absence
,
hee
was
not
permitted
to
worship
at
Ierusalem
.
But
now
,
who
doth
not
account
it
the
least
of
his
trouble
,
that
by
sicknesse
,
and
other
impediments
necessitated
,
not
procured
,
he
is
held
,
as
in
bonds
,
from
the
publique
Assembly
?
who
wisheth
for
his
appearance
before
the
Lord
,
as
the
Hart
brayeth
for
the
brooks
of
water
?
Psal.
42.1
.
who
now
feareth
the
hand
of
the
Lord
(
that
of
which
we
heard
)
for
omitting
the
publique
Seruice
of
God
in
the
Congregation
?
and
not
holden
from
it
by
Pharao
,
as
some
necessary
chaine
in
Egypt
,
but
with
chaines
of
their
owne
,
either
vnnecessary
busines
,
or
carnall
sports
?
Exod.
5.2
.
It
was
Dauids
desire
,
aboue
,
or
more
then
all
he
desired
,
to
dwell
in
the
house
of
the
Lord
all
his
time
,
and
to
behold
the
beauty
of
the
Lord
in
his
Temple
,
Psal.
27.4
.
wee
make
no
such
request
,
nor
will
we
take
vp
our
pleasant
daies
with
such
sad
matters
.
And
some
,
though
they
dwell
not
far
from
the
place
,
where
the
Arke
of
the
Gospel
is
placed
in
the
Preaching
Ministers
mouth
,
as
in
the
Tabernacle
thereof
;
yet
,
if
the
wether
be
not
to
their
lazie
minds
,
if
any
impediment
seaze
them
;
a
lesse
matter
then
the
buying
of
a
Farme
,
or
the
prouing
of
fiue
yoke
of
Oxen
,
wil
keep
them
away
,
Luke
24.18.19
.
you
must
haue
them
excused
;
they
cannot
:
but
more
truly
,
they
wil
not
come
:
&
why
?
they
can
serue
God
at
home
,
as
well
as
there
:
so
could
Abraham
as
easily
,
as
haue
gone
the
dolorous
iourney
of
three
daies
,
to
Sacrifice
his
dearest
Son
Isaac
,
Gen.
22.4
.
but
Abraham
must
go
,
and
Abraham
did
go
to
the
place
which
God
shewed
him
.
And
so
God
will
be
serued
in
the
place
he
hath
shewed
vs
,
and
in
the
manner
,
&
as
we
haue
heard
of
him
:
there
we
must
offer
vp
,
not
the
only
childe
of
our
loues
,
but
the
foule
children
of
our
lusts
,
Iames
1.15
.
&
that
vpon
the
Altar
of
the
law
that
threatneth
iniquities
and
sins
.
The
Iewes
came
betimes
to
Ierusalem
,
though
dwelling
in
the
vttermost
lists
of
the
Land
:
neither
foule
weather
,
nor
perill
by
that
long
way
could
hinder
them
:
for
,
with
Abraham
,
they
droue
away
al
vncleane
fowles
of
exception
,
that
might
fall
vpon
the
carkasses
that
were
for
that
sacrifice
them
,
Gen.
15.11
.
But
now
,
Dauids
place
is
empty
:
O
Lord
,
how
long
?
which
,
though
Sauls
now
do
not
marke
,
as
Saul
then
;
God
doth
:
&
the
Pews
&
Seats
that
are
empty
so
often
,
and
for
no
cause
he
knowes
,
who
will
one
day
say
:
wherefore
come
not
these
to
meate
,
neither
yesterday
nor
to
day
?
1.
Sam.
20.27
.
I
may
adde
,
and
say
;
not
these
seuen
or
eight
weekes
of
daies
?
And
here
let
me
speake
to
such
vnwilling
and
prest
men
(
where
,
God
will
haue
none
in
his
camp
but
voluntaries
,
Psal.
110.3
.
)
what
would
such
do
,
if
the
[
](A03693-e12160-b)*
*
Master
Widley
his
Tract
on
the
●abbath
.
page
125.
Parisian
line
were
stretched
ouer
the
land
,
&
men
should
be
killed
with
their
bibles
in
their
hands
,
their
blood
being
sprinkled
vpon
the
seats
they
sit
on
?
would
they
not
say
:
this
euill
is
(
all
)
of
the
Lord
,
&
why
should
we
waite
on
the
Lord
any
longer
,
2.
King
.
6.33
.
But
to
make
short
:
yee
that
thus
turne
the
back
and
not
your
faces
to
Gods
Sanctuary
,
&
sacred
house
;
consider
your
waies
,
and
turne
your
feete
vnto
Gods
testimonies
:
consider
who
it
is
that
seekes
you
,
and
where
,
and
for
what
.
He
that
seekes
you
is
Iesus
,
he
that
saues
his
people
,
and
must
you
,
if
you
will
not
be
damned
:
and
he
seekes
you
in
the
assembly
:
and
there
seeks
you
for
your
own
good
.
I
say
therfore
,
would
you
be
found
of
God
in
peace
;
or
of
your
Sauiour
(
the
Sonne
of
God
)
to
your
peace
and
comfort
euerlasting
:
be
in
the
way
of
the
meanes
:
let
your
feete
stand
within
the
gates
of
the
Gospels
Ierusalem
:
there
fall
downe
low
on
your
faces
,
and
kneele
before
:
he
Lord
your
Maker
,
Psal.
95.6
.
And
God
perswade
Iapheth
to
dwell
in
the
tents
of
Shem
,
Gen.
9.27
.
But
there
are
many
out-lyers
,
and
many
,
who
when
they
should
dwell
in
Shems
Tent
,
at
the
times
of
publike
prayer
and
hearing
,
dwell
in
the
tents
of
Cham
,
where
their
other
impieties
are
accomplished
and
made
vp
with
their
scoffings
at
Noah
,
the
Preacher
of
righteousnesse
O
,
how
hardly
are
such
perswaded
to
be
in
the
Temple
with
Simeon
and
Anna
,
Luk.
2.27.38
.
or
to
be
found
in
the
Temple
to
bee
healed
,
as
this
man
whom
Christ
healed
?
but
Iesus
seekes
them
there
,
and
they
loose
him
in
the
world
,
and
in
wordly
lusts
of
profit
and
pleasures
.
God
and
Prince
require
their
presence
:
God
vpon
paine
of
death
;
&
the
Prince
vpon
pain
of
twelue
pence
for
euery
day
:
yet
neither
God
nor
Prince
can
be
heard
;
and
how
shall
I
?
So
much
for
the
place
where
this
man
was
found
,
with
the
circumstances
of
time
and
person
;
it
followeth
to
consider
,
what
Christ
said
.
And
said
vnto
him
,
behold
,
&c.
IN
these
words
that
Christ
spake
vnto
the
Man
,
wee
haue
a
precept
,
and
reasons
perswading
it
:
the
precept
in
these
words
;
Sinne
no
more
:
the
reasons
are
two
,
as
first
the
benefit
of
his
health
,
thou
art
made
whole
;
and
the
threatning
of
a
worse
matter
,
if
he
should
sin
afterwards
as
before
:
lest
a
worse
thing
come
vnto
thee
:
for
the
first
of
the
reasons
;
we
haue
the
benefit
it selfe
,
and
finger
at
it
,
in
the
word
;
behold
.
After
our
Sauiour
had
cured
this
man
,
he
presently
left
him
,
as
appeareth
in
the
next
verse
before
;
now
he
returnes
againe
,
as
not
meaning
to
bee
long
hid
,
that
his
power
might
be
knowne
,
&
his
strange
worke
had
in
remembrance
:
which
therefore
made
him
to
say
;
behold
,
as
leading
him
by
the
hand
to
a
deeper
consideration
of
what
was
done
vpon
him
:
as
if
he
had
said
;
thou
was
't
tyed
to
thy
bed
with
a
long
infirmity
of
eight
and
thirty
yeeres
continuance
:
now
this
tie
is
loosed
by
him
that
said
vnto
thee
;
rise
,
take
vp
thy
bed
and
walke
,
v.
8.
and
now
thou
art
noe
longer
bound
to
thy
bed
,
but
free
to
God
:
remember
and
forget
not
:
or
behold
;
that
is
,
intend
thy
thoughts
to
this
worke
of
thy
cure
,
passing
some
pause
vpon
it
.
This
I
take
to
be
the
meaning
of
our
Sauiour
in
these
words
:
behold
thou
art
made
whole
:
which
teacheth
that
christians
should
not
passe
ouer
Gods
proceedings
towards
them
in
his
noble
Acts
,
either
of
mercy
or
iustice
with
a
carelesse
,
or
blinde
eye
.
In
Psal.
32.
the
word
Selah
,
which
is
a
word
of
attention
,
repeated
three
times
,
as
ver.
4.5.7
.
importeth
as
much
:
and
,
what
God
did
against
Amaleck
(
Gods
peoples
enemie
)
must
as
we
heard
,
be
written
in
a
booke
or
register
,
Ex.
17.14
.
and
in
Deut.
25.17
.
it
must
be
written
,
what
God
did
that
way
,
in
sure
tables
of
lasting
memory
.
So
Samuel
,
taking
a
stone
,
and
pitching
it
betweene
Mizphe
and
Shen
,
called
it
by
the
name
of
[
](A03693-e12510-b)*
*
Eben-Ezer
.
hitherto
the
Lord
hath
holpen
vs
,
1.
Sam.
7.12
.
The
like
stone
of
help
for
memorie
,
did
the
Iewes
set
vp
in
an
extraordinary
holy
day
to
God
for
his
deliuering
of
them
from
the
butchery
of
Haman
,
Hest.
9.17.18
.
And
Dauid
brought
his
heart
to
an
edge
by
such
diligent
booking
of
Gods
daily
mercies
:
for
,
fighting
the
Lords
battells
,
he
set
down
,
as
in
a
commentarie
or
iust
volume
,
the
Gests
and
Acts
of
euery
daies
march
to
the
praise
of
God
.
The
book
of
Psalmes
shew's
he
had
the
pen
of
a
ready
writer
,
this
way
:
the
reasons
:
One
maine
end
of
God
,
Reasons
in
his
strange
workes
of
mercy
and
iustice
,
is
to
open
our
eyes
and
to
prouoke
consideration
:
and
shall
God
come
so
neere
,
in
them
,
to
euery
one
of
vs
,
and
we
take
no
view
of
him
in
obiects
of
so
great
light
?
Psal.
50.22
.
Secondly
,
he
that
made
all
,
doth
all
for
himselfe
;
Pro.
16.4
.
that
is
,
that
his
workes
might
praise
him
,
who
is
onely
worthy
to
be
praised
,
Psal.
145.10
.
but
how
shall
we
giue
him
the
respects
of
his
power
,
praise
,
goodnes
,
and
infinite
glory
,
when
in
his
workes
that
are
wonderfull
,
we
obserue
little
or
nothing
thereafter
;
and
when
,
from
things
that
are
stranger
then
we
thought
of
,
and
greater
then
we
lookt
for
,
wee
draw
no
matter
to
admire
his
wisedome
so
,
as
we
be
guided
by
it
;
or
to
magnifie
his
power
so
,
as
we
repose
vpon
it
?
and
heere
,
tell
me
if
it
be
not
a
disgrace
to
an
expert
workeman
,
hauing
made
some
excellent
peece
,
that
his
friend
should
passe
by
,
with
contempt
,
with
neglect
at
least
,
not
vouchsafing
to
looke
vpon
it
?
To
apply
therfore
:
is
this
a
disgrace
,
being
offered
to
man
who
works
imperfectly
?
what
is
it
then
,
not
to
haue
in
esteeme
the
workes
of
God
,
so
perfectly
wrought
?
And
(
here
)
Salomons
counsel
is
,
(
and
it
is
good
counsel
;
)
consider
the
work
of
God
,
Eccles.
7.13
.
Thirdly
,
when
men
comming
into
some
shop
,
behold
some
curious
work
;
they
passe
by
it
(
knowing
it
made
not
it self
;
)
and
enquire
after
him
that
made
it
:
and
shall
we
looking
into
the
shop
of
Gods
workes
,
that
are
all
excellent
,
loose
our
sight
in
them
,
neuer
looking
away
to
the
most
excellent
work-man
,
IEHOVAH
our
Creator
?
Fourthly
,
if
God
doe
nothing
in
vaine
;
then
what
he
doth
alwaies
to
purpose
,
must
be
thought
of
accordingly
,
by
the
assistance
and
helpe
of
our
best
meditation
,
Psal.
111.4
.
An
instruction
therfore
to
gather
matter
from
all
Gods
works
,
Vse
1
(
especially
such
as
are
strangely
wrought
)
to
our
help
in
this
duty
:
when
we
see
iudgements
executed
in
the
land
,
we
must
put
them
down
in
our
memories
,
as
in
some
book
,
that
we
may
feare
and
be
humbled
by
them
:
or
,
if
God
work
mercifully
in
our
kingdome
,
as
he
lately
did
by
quenching
so
strangely
those
coales
of
Plague
he
cast
into
London
,
and
by
opening
that
Fountaine
of
trading
that
was
so
choakt
vp
in
the
last
Visitation
by
Pestilence
:
we
must
not
forget
his
louing
kindnesse
to
obserue
it
for
his
praise
,
whose
mercy
endureth
for
euer
.
The
Prophet
,
the
Author
of
the
147.
and
148.
Psalmes
,
was
trained
vp
in
this
Schoole
,
&
learned
very
much
by
the
wisdome
and
iustice
that
he
found
in
all
Gods
workes
.
And
surely
,
if
we
would
go
to
Schoole
,
but
to
our
daily
experience
in
this
kinde
,
hauing
eyes
such
as
this
Man
of
God
had
,
and
vsing
our
diligence
so
as
he
did
,
we
should
not
be
so
foolish
&
ignorant
,
and
as
beasts
before
God
.
The
very
heathen
,
that
were
without
the
word
,
and
had
no
other
bookes
but
the
workes
of
God
to
reade
in
,
did
in
them
see
somewhat
of
the
true
God
,
though
not
to
his
glory
by
the
wisedome
which
is
of
him
,
Rom.
1.20
.
And
shall
we
learne
nothing
of
God
,
who
haue
not
only
the
darke
booke
of
his
workes
to
looke
vpon
,
but
the
booke
of
a
plainer
letter
,
the
booke
of
his
word
to
meditate
of
?
shal
we
become
more
foolish
then
the
wiser
sort
of
the
heathen
were
,
that
onely
groped
after
God
in
their
foolish
hearts
that
were
full
of
darkenesse
,
verse
21.
And
(
now
)
to
our
purpose
:
doe
we
thinke
,
or
can
wee
imagine
that
God
sent
and
took
away
so
great
a
fire
of
Plague
,
saue
for
some
few
sparkes
that
yet
remaine
here
and
there
vntroden
out
,
only
to
hold
talke
of
it
,
and
not
to
feare
that
God
that
hath
power
ouer
all
Plagues
?
Then
are
we
as
blockish
as
those
Iewes
,
whom
Ieremy
reprooueth
for
learning
nothing
of
the
feare
of
God
by
his
blessings
,
yea
though
he
reserued
vnto
them
the
appointed
weekes
of
the
haruest
,
Ier.
5.24
.
But
Gods
children
,
and
all
whom
the
Lord
hath
made
wise
to
their
Saluation
,
wil
heare
the
Rod
,
and
him
who
hath
appointed
or
betrothed
it
;
Mich.
6.9
.
If
the
father
brings
a
rod
,
the
fearefull
childe
will
tremble
:
the
whip
of
Pestilence
is
a
sore
Rod
,
&
they
tremble
at
it
,
whom
God
hath
sealed
.
By
it
,
or
in
sight
of
it
,
they
gather
themselues
,
and
all
their
wits
together
,
taking
them
vp
from
their
stray
waies
,
before
the
decree
(
which
is
at
the
seale
)
come
forth
,
or
be
executed
against
them
,
Zeph.
2.1
.
or
they
fan
&
winnow
themselues
from
the
chaffe
of
sin
,
which
cannot
abide
in
the
winde
of
the
Lords
iustice
,
&
is
driuen
to
hell
with
sinners
,
and
all
that
forget
God
.
They
trie
their
waies
,
and
bring
them
to
the
touch
,
turning
vnto
God
,
Lam.
3.40
.
and
so
are
better
by
the
rod
,
Gods
louing
correction
makes
them
whole
:
The
wicked
not
so
.
A
reproofe
of
those
who
set
all
Gods
iudgements
,
or
Vse
2
workes
done
in
iudgement
,
at
naught
.
There
are
that
despise
counsell
,
and
will
none
of
Gods
correction
,
Pro.
1.25
.
such
are
neuer
the
better
by
his
word
calling
them
,
nor
by
the
whip
lashing
them
:
whether
God
be
angry
or
well
pleased
,
they
are
all
one
.
Let
the
earth
be
moued
,
they
are
not
moued
,
and
let
the
hills
tremble
,
they
feare
not
.
In
the
sad
daies
of
a
Land
,
caused
by
Pestilence
,
dearth
,
or
the
rumours
of
warre
,
they
drinke
wine
in
bowles
,
and
anoint
themselues
with
the
chiefe
oyntments
,
not
troubled
for
the
affliction
of
Ioseph
,
Am.
6.6
.
no
aduersity
can
make
them
change
their
merry
note
which
they
chaunt
to
their
instruments
of
musick
,
ver.
5.
and
they
put
the
day
of
euill
farre
off
,
verse
3.
They
consider
not
the
rod
,
and
prouoke
the
striker
,
neither
can
punishments
awe
them
,
nor
blessings
winne
them
:
for
punishments
,
if
they
touch
not
them
,
no
matter
wher
they
light
:
and
for
blessings
,
they
take
them
as
gifts
of
fortune
,
or
with
Papists
,
as
their
due
and
merit
from
God
:
they
rise
not
by
them
to
obedience
,
&
they
liue
in
them
to
the
giuers
dishonor
.
Hence
,
so
few
to
this
day
,
see
to
any
amendment
,
notwithstanding
the
singer
of
God
,
or
rather
whole
hand
in
so
grieuousa
Plague
,
or
stroke
vpon
London
,
neuer
the
like
,
or
so
great
in
any
memory
now
liuing
.
But
though
God
hath
now
stopped
the
sore
,
that
so
ran
&
ceased
not
;
yet
how
soone
he
may
open
it
againe
,
who
knowes
?
&
who
should
not
consider
?
he
is
the
same
God
that
he
was
euer
,
and
the
God
that
hateth
iniquity
as
much
as
euer
he
did
.
The
Pestilence
that
was
so
lately
sent
,
what
was
it
but
the
fruit
of
an
euill
tree
,
that
is
,
of
the
Realms
sin
?
Our
Land
was
all
ouer-runne
with
sin
:
Our
Cities
and
great
Townes
were
as
the
Pot
,
and
the
men
in
them
,
as
the
flesh
,
spoken
of
by
Ezekiel
,
Chap.
11.3
.
&
24.3.4.5
.
Our
Masters
in
Israel
were
(
many
of
them
)
no
Teachers
:
and
some
that
taught
,
threw
down
by
euill
example
what
they
builded
by
doctrine
,
eating
and
drinking
with
sinners
,
Mat.
24.49
.
the
poore
sheepe
were
smitten
with
ignorance
:
all
good
fellowship
was
and
did
consist
in
pots
of
drinke
,
and
pipes
of
smoake
.
In
the
whole
Land
there
was
a
large
confederacie
and
increase
of
sinfull
men
.
The
sinnes
of
the
Churches
spoken
of
.
Apoc.
2.
and
3.
Chapters
,
were
the
sins
of
some
of
better
note
in
their
cold
loue
of
the
truth
:
and
for
pride
,
fulnes
of
bread
,
and
abundance
of
idlenesse
(
the
very
sins
of
Sodom
)
what
were
they
but
Englands
crying
sins
?
Thus
it
was
with
vs
,
and
this
wee
were
,
when
the
late
Plague
began
:
and
if
we
fall
againe
vpon
this
euill
byas
of
old
custome
to
like
sins
or
worse
,
not
remembring
Gods
late
hand
,
what
can
we
expect
but
a
new
Plague
,
or
the
old
renewed
?
God
hath
other
roddes
of
correction
in
his
Schoole
,
and
yron
rods
to
breake
vs
,
if
we
will
not
turne
at
the
correction
past
:
or
if
we
will
sinne
still
,
prouoking
God
in
the
Church
,
and
grieuing
him
in
the
Common-wealth
,
the
Lord
will
watch
vpon
worse
Plagues
to
bring
them
among
vs
:
for
,
when
one
affliction
cannot
preuaile
,
he
can
send
another
,
and
many
,
till
we
be
made
better
,
or
confounded
,
Leuit.
26.18.19
.
So
much
for
the
finger
directing
to
the
benefit
:
the
benefit
it selfe
followeth
.
Thou
art
made
whole
.
CHrist
heere
remembers
the
man
of
the
benefit
hee
had
so
lately
and
strangely
receiued
in
his
health
,
which
was
giuen
him
,
not
mediately
in
the
Poole
of
Bethesda
,
but
immediately
by
diuine
power
.
And
these
words
are
the
ground
of
the
subsequent
admonition
first
,
as
if
the
Lord
Christ
had
said
:
sin
made
thee
sick
,
&
God
hath
made
thee
whole
;
fall
not
backe
to
thy
sins
past
,
lest
the
relapse
make
thee
worse
then
euer
.
Quest.
Quest.
Answ.
Doct.
But
who
made
this
man
whole
?
Answ.
God
by
his
power
,
and
Christ
as
God
:
whence
learne
,
that
as
God
can
make
sicke
;
so
it
is
he
onely
that
can
make
whole
.
We
reade
as
much
in
the
Text
of
Hannabs
song
;
which
Text
speaketh
of
a
greater
matter
:
for
it
saith
;
the
Lord
killeth
and
maketh
aliue
,
bringeth
downe
to
the
graue
,
and
raiseth
vp
,
1.
S●m.
2.6
.
Now
,
it
is
easier
to
raise
from
sicknesse
to
health
,
then
to
bring
from
death
to
life
.
Therefore
,
Hezekiah
(
King
of
Iudah
,
)
went
the
right
way
for
health
,
when
he
turned
his
face
to
the
wall
,
and
prayed
vnto
the
Lord
,
Esay
38.2
.
hence
Moses
in
his
song
saith
,
what
we
haue
heard
Hanna
in
her
song
to
say
,
Deut.
32.39
.
And
the
Prophet
Hosea
,
exhorting
the
people
that
went
farre
from
God
in
their
sinnes
,
to
draw
back
by
repentance
,
giues
this
for
one
reason
,
that
the
Lord
would
heale
them
,
Hosea
6.1
.
as
if
there
were
no
Physitian
but
he
,
nor
balme
of
healing
but
by
him
:
further
also
,
so
much
the
king
of
Israel
(
none
of
the
best
,
rather
one
of
the
worst
)
confessed
,
saying
;
that
he
must
haue
Gods
place
,
who
will
take
vpon
him
to
heale
a
man
of
his
Leprosie
,
2.
King
.
5.7
.
the
reasons
:
Hence
,
Reasons
our
health
is
commonly
and
truly
called
Gods
blessing
:
and
here
corporall
Physitians
,
or
Physitians
of
the
body
,
are
as
the
spirituall
of
the
soule
:
for
they
are
but
Ministers
by
whom
we
beleeue
,
1.
Cor.
3.5
.
and
so
,
these
are
but
Ministers
of
health
,
and
God
is
the
giuer
:
he
that
maketh
an
vnbeleeuer
faithfull
,
is
he
that
maketh
a
sicke
man
whole
:
and
this
is
God
,
for
Faith
is
the
gift
of
God
,
Ephes.
2.8
.
Secondly
,
sin
causeth
sicknesse
,
and
impaiteth
health
,
Micah
6.10.13
.
but
God
onely
forgiueth
sins
:
it
was
alledged
by
the
Scribes
,
and
not
denied
by
Christ
,
Mar.
2.6.7
.
and
therefore
he
only
can
take
away
sicknes●
and
send
health
.
An
instruction
to
vse
such
Physitians
for
our
necessitie
,
Vse
1
as
by
whom
we
may
be
perswaded
that
God
,
who
maketh
whole
,
will
send
a
message
of
health
vnto
vs
.
And
these
must
be
men
of
good
conscience
and
sound
Religion
;
not
Popish
,
or
of
no
Religion
,
if
wee
can
choose
:
else
it
will
be
said
:
is
it
not
because
there
is
no
God
in
Israel
,
that
yee
goe
to
enquire
of
the
God
of
Ekron
for
your
health
?
2.
King
.
1.3
.
God
giueth
the
blessing
:
and
can
we
thinke
that
hee
will
inclose
it
to
vs
in
euill
meanes
?
further
,
hauing
made
our
best
choise
this
way
,
we
must
take
certaine
religious
preparatiues
,
that
their
physick
may
haue
the
better
worke
vpon
vs
.
And
here
,
we
must
humble
our
soules
with
repentance
,
and
confession
of
sinnes
:
yea
craue
pardon
for
them
,
and
forsake
them
,
purposing
amendment
:
also
,
we
must
sanctifie
our
sicke
beds
,
and
make
them
vp
by
the
Word
of
God
and
prayer
,
1.
Tim.
4.5
.
The
truth
is
;
when
a
man
is
made
whole
,
good
medicines
are
good
meanes
vnto
it
,
but
Gods
blessing
is
it
that
strikes
the
stroke
of
health
,
and
recouers
him
.
Therefore
let
those
who
haue
lately
felt
the
sweet
fruit
of
Gods
worke
,
in
their
restorings
to
health
from
the
wound
of
Plague
,
bring
forth
like
fruit
of
thankfulnesse
in
their
turnings
to
him
that
hath
healed
them
:
else
better
they
had
died
then
;
and
that
the
Plague
had
taken
away
their
life
,
when
it
tooke
away
their
health
.
The
want
of
this
is
(
often
)
cause
that
diseases
,
curable
in
themselues
,
are
made
incurable
by
our
sinnes
:
which
should
make
vs
,
when
God
begins
his
correction
by
sicknesse
,
to
begin
repentance
by
turning
to
him
that
smiteth
vs
:
when
we
take
physick
for
our
recouery
,
we
must
not
take
it
as
trusting
in
it
,
but
repose
on
God
for
health
:
nor
must
our
end
of
taking
it
be
to
put
off
death
further
then
God
hath
bounded
our
terme
here
:
for
,
physick
can
goe
no
farther
then
hee
hath
appointed
,
who
puts
his
staffe
into
it
without
which
it
falls
to
nothing
.
A
reproofe
of
those
who
with
Asa
in
sicknesse
,
Vse
2
seeke
to
physitions
,
and
not
to
God
,
2.
Chron.
16.12
.
or
to
them
in
the
first
place
,
and
to
God
,
when
there
is
no
other
remedie
.
Some
neuer
call
when
God
bindeth
them
,
Iob
1.36.13
.
bid
them
pray
,
they
list
not
,
or
cannot
:
and
for
their
sicknesse
,
they
fret
at
it
,
and
with
Cain
say
;
the
punishment
is
greater
then
they
can
beare
,
Gen.
4.13
as
if
they
should
say
:
God
doth
not
well
so
to
punish
them
;
that
is
,
so
seuerely
,
or
so
for
nothing
.
And
so
,
they
anger
him
with
their
impatiencie
,
who
must
giue
them
their
health
if
they
euer
recouer
;
and
increase
the
wrath
,
going
further
in
but
not
comming
out
of
sicknesse
to
health
.
But
some
,
insteede
of
seeking
the
Lord
by
prayer
,
seeke
to
the
diuel
in
some
witch
for
ease
of
paine
,
or
end
of
sicknesse
:
so
did
Ahaziah
,
who
falling
through
a
lattesse
in
his
vpper
chamber
in
Samaria
,
was
so
bruised
with
the
fall
,
that
he
lay
sick
of
it
vpon
his
bed
,
till
he
died
:
hereupon
,
when
he
should
haue
sent
to
God
in
Israel
he
sent
to
an
Idol
in
Ekron
,
Baal-zebub
;
that
is
,
not
to
God
in
faith
,
but
to
the
diuell
in
sinne
,
to
know
if
he
should
recouer
of
that
disease
,
2.
King
.
1.2.6
.
The
admonition
followeth
.
Sinne
no
more
.
OVr
Sauiour
,
hauing
made
this
Man
whole
;
here
,
like
a
good
Physitian
,
tells
him
what
dyet
hee
should
keep
,
to
keepe
so
.
The
dyet
prescribed
is
;
Sin
no
more
:
the
meaning
is
,
not
as
thou
hast
done
:
and
so
he
bidds
him
not
to
keepe
a
course
in
sinne
,
as
before
,
and
not
to
returne
to
the
vomit
which
he
hath
cast
:
or
,
he
wisheth
him
to
looke
better
to
the
health
of
his
soule
,
for
neglect
whereof
,
he
had
such
ill
health
in
his
body
;
and
to
take
heede
that
by
the
ill
dyet
of
sin
he
fell
not
into
a
relapse
.
This
may
be
our
Sauiours
counsell
:
where
yet
he
intends
not
that
he
can
be
so
free
from
sin
,
as
that
he
should
neuer
fall
againe
;
for
that
is
impossible
in
this
mid-vaile
:
but
intimates
that
his
sicknesse
was
the
fruit
of
his
sin
:
Doct.
from
whence
we
may
draw
this
conclusion
;
that
the
diseases
of
the
body
(
for
the
most
part
)
come
from
the
disease
of
the
minde
,
caused
by
sin
:
and
so
,
God
correcteth
sin
with
the
whip
of
sicknesse
,
not
alwaies
,
yet
most
what
,
and
commonly
.
I
say
not
alwaies
:
for
,
there
are
(
sometimes
)
other
causes
of
sicknesse
beside
sin
,
not
knowne
to
vs
,
but
well
knowne
to
God
,
Ioh.
9.2.3
yet
sin
(
ordinarily
)
is
cause
.
The
first
fall
gaue
vs
this
bruise
,
and
euer
since
we
spat
blood
through
or
by
meanes
of
it
.
Indeed
,
a
peace
since
was
made
betweene
God
and
vs
in
the
seede
of
the
woman
,
Gen.
3.15
.
but
it
neuer
reached
so
far
as
to
conclude
a
peace
betweene
God
and
sin
:
and
he
that
was
contented
to
be
reconciled
to
sinners
is
at
emnity
with
sin
;
hence
,
sin
is
the
proper
and
kindly
cause
of
Plagues
vpon
a
whole
Nation
,
or
particular
person
;
and
so
of
sicknesses
vpon
it
,
and
him
.
And
for
generall
strokes
vpon
a
Land
,
that
sin
causeth
them
,
it
is
a
plaine
case
in
the
book
of
Lamentations
:
where
Ieremy
shewing
what
a
folly
it
is
for
man
so
to
vexe
himself
,
that
is
,
so
in
vaine
by
mis-iudging
of
his
estate
,
helps
to
winde
him
out
of
the
by-pathes
of
so
foule
mistakes
;
and
directly
tells
him
,
that
being
smitten
of
God
,
hee
suffereth
iustly
the
punishment
of
his
sin
:
man
suffereth
for
his
sin
,
Lam.
3.39
.
but
more
specially
,
in
the
instance
of
sicknesses
,
that
these
also
come
deseruedly
for
sin
,
beside
the
words
here
,
the
speech
of
Christ
to
the
sick
of
the
Palsey
,
(
in
which
disease
his
sinne
held
him
)
doth
make
plaine
as
vpon
tables
,
Mat.
9.26
.
for
,
first
he
forgaue
him
his
sins
remouing
the
cause
,
verse
2.
and
then
he
healed
his
Palsey
,
changing
the
effect
,
ver.
6.
God
was
comming
to
Iudah
with
good
things
in
both
hands
:
but
hee
turned
away
:
the
good
came
not
,
which
their
sins
hindered
,
and
euil
things
were
sent
,
which
their
iniquities
were
cause
of
,
Ier.
5.25
.
Eliphaz
tells
Iob
,
that
misery
comes
not
forth
of
the
dust
,
Iob
5.6
.
and
bids
him
to
seeke
another
mother
for
it
,
euen
the
proper
mother
of
miserie
,
which
is
sin
,
ver.
3.
The
rebellious
to
Gods
ordinances
(
who
are
foule
sinners
)
are
threatned
,
for
like
matter
,
by
the
Lord
himselfe
,
Leuit.
26.15.16
.
and
the
Psalmist
saith
that
fooles
,
(
by
which
he
meaneth
wicked
ones
)
by
reason
of
their
transgression
,
and
because
of
their
iniquities
are
afflicted
,
Psal.
105.17
.
that
is
,
afflicted
with
sicknesse
,
and
visited
with
troubles
,
Psal.
89.32
.
the
reasons
:
Reasons
In
many
things
we
sin
all
,
Iames
3.2
.
and
all
in
some
:
but
the
least
sin
doth
,
at
the
best
hand
,
deserue
the
gentle
correction
of
sicknesse
,
which
,
hauing
the
owne
due
,
deserueth
hell
and
death
,
Rom.
6.23
.
Secondly
,
the
euill
of
punishment
followeth
the
euill
of
sin
:
and
God
cannot
make
such
a
breach
in
his
iustice
,
as
to
spare
for
sin
,
when
men
doe
not
spare
to
sin
.
God
is
righteous
and
not
mercifull
onely
:
and
therefore
Dauids
song
to
him
is
of
his
mercy
and
iustice
,
Psal.
101.1
.
Thirdly
,
God
should
doe
wrong
,
if
it
were
not
right
to
visit
mans
transgression
with
the
rod
,
and
his
iniquity
with
strokes
,
Psal.
89.32
.
but
the
God
of
iudgement
cannot
doe
but
what
iust
is
:
and
it
is
iust
to
giue
to
euery
mother
her
owne
childe
;
that
is
,
correction
where
it
is
deserued
,
and
more
,
where
more
is
due
:
therefore
,
God
afflicting
for
sin
,
it
followeth
that
sin
is
the
deseruing
cause
of
that
affliction
whatsoeuer
.
An
instruction
in
all
we
suffer
,
Vse
1
whether
by
sicknesse
,
or
otherwaies
,
to
confesse
the
right
father
,
euen
that
which
hath
begotten
all
that
with
the
seede
of
sin
:
wee
must
confesse
our
sins
to
bee
cause
of
all
,
and
learne
to
profit
by
the
hand
to
amendment
.
I
say
then
:
hath
God
lately
crost
vs
in
our
trades
?
it
is
because
we
traded
with
sin
:
haue
our
fields
kept
their
Sabbaths
?
it
is
because
we
haue
not
kept
Gods
Sabbaths
:
haue
they
beene
full
of
weedes
?
our
hearts
haue
been
fuller
of
the
weeds
of
sin
:
hath
God
touched
vs
in
our
bodies
?
it
is
,
because
wee
haue
so
dishonored
him
in
our
bodies
:
doth
the
Land
mourne
?
and
may
we
not
say
,
because
of
Oathes
,
the
Land
mourneth
?
Ier.
23.10
.
So
,
for
euery
sorrow
we
must
say
;
this
is
our
sorrow
;
that
is
,
that
which
we
are
worthy
of
,
and
comes
to
the
right
owner
,
Ier.
10.19
.
If
God
lay
his
finger
vpon
vs
,
touching
vs
,
in
our
estate
with
want
,
or
in
our
name
with
disgrace
;
nay
,
if
he
lay
his
whole
hand
vpon
vs
,
smiting
vs
with
the
calamities
of
Pestilence
,
Famin
,
or
Sword
,
we
must
cleare
the
Lord
in
al
,
&
in
al
say
;
Righteous
art
thou
O
Lord
,
&
iust
are
thy
iudgements
,
Psal.
119.137
.
Dauid
,
when
it
was
told
him
from
the
Lord
by
Nathan
,
that
euil
should
be
raised
against
him
out
of
his
owne
house
,
that
the
Sword
should
be
laid
vpon
it
,
that
his
wiues
should
be
defiled
,
and
the
childe
die
,
2.
Sam
11.12
.
pleaded
to
all
this
no
other
defence
,
but
I
haue
sinned
against
the
Lord
,
verse
13.
And
he
confesseth
,
that
when
all
those
iudgements
should
come
and
be
executed
vpon
him
,
which
God
,
by
his
Prophet
,
had
threatned
,
yet
God
was
free
and
he
in
fault
.
The
like
confession
made
Daniel
for
the
people
,
or
rather
against
the
people
for
the
Lord
,
in
as
fearefull
a
iudgement
as
could
be
executed
vpon
a
Nation
;
Dan.
9.5
,
6
,
7
,
11
,
12
,
13
,
14.
which
was
,
that
the
Lord
was
iust
,
and
that
they
had
deserued
somuch
and
more
:
what
Dauid
&
Daniel
did
in
a
Plague
and
calamitie
the
greatest
vnder
heauen
,
that
must
wee
doe
in
like
manner
,
and
iustifie
the
Lord
in
all
his
iudgements
:
for
,
no
iudgement
is
executed
,
which
is
not
executed
for
sin
:
the
law
reads
the
sentence
,
and
God
giues
it
:
if
God
poure
out
the
dregges
of
his
wrath
,
it
is
,
because
we
are
frozen
in
our
dregges
of
sin
,
Zeph.
1.12
.
the
earth
is
filled
with
cruelty
,
before
God
will
fill
it
with
water
,
Gen.
6.
and
7.
Chap.
and
Sodom
burneth
with
lusts
,
before
God
will
burne
it
with
fire
,
Gen.
18.20
.
&
19.5.24
25.
So
Iudah
serueth
sin
,
before
God
will
giue
vp
Iudah
to
serue
in
Babel
.
Shee
will
not
serue
the
Lord
:
for
70.
yeeres
,
therefore
,
shee
must
serue
a
strange
Lord
,
in
a
strange
Land
.
And
now
for
our selues
of
this
Nation
;
the
Lord
hath
lately
broken
in
by
a
terrible
Plague
:
and
shall
we
think
other
,
but
that
the
sins
were
strong
and
masculine
that
called
for
it
?
and
if
so
:
should
it
not
make
vs
in
all
that
is
come
,
to
confesse
Gods
righteousnes
,
and
our
owne
open
shame
,
because
we
haue
sinned
against
him
?
Dan.
9.8
.
should
it
not
make
vs
to
search
and
trie
our
waies
,
and
to
turne
againe
vnto
the
Lord
?
or
make
vs
to
new-cast
our selues
,
that
we
may
be
a
people
,
holy
to
God
?
Tit.
2.14
.
If
wee
doe
not
,
rather
,
if
wee
will
not
,
what
hope
,
sin
continuing
,
(
the
cause
of
Plagues
)
but
that
the
effect
should
follow
,
great
Plagues
for
sin
?
either
God
must
loose
his
iustice
,
or
we
perish
,
if
wee
will
not
be
reformed
:
this
was
more
largely
spoken
of
in
my
Commentary
on
Psal.
9
1.
ver.
10.
the
words
;
there
shall
no
euill
,
&c.
Doctrine
and
Vses
there
.
A
reproofe
of
those
who
being
vnder
the
hand
of
God
in
their
many
sins
,
Vse
2
neuer
giue
God
glory
by
confessing
vnto
him
his
righteousnesse
,
and
their
iniquities
against
themselues
,
but
fret
at
the
rod
,
and
open
wide
against
him
that
striketh
with
it
:
so
did
that
reprobate
,
Mat.
25.24
.
who
charged
his
Lord
to
be
a
hard
man
,
and
an
vnreasonable
taker
:
one
that
had
a
very
hard
law
,
a
law
that
reaped
where
it
neuer
sowed
:
if
they
doe
not
what
he
commandeth
,
the
law
is
intollerable
,
and
who
can
helpe
it
?
or
,
whose
fault
is
it
but
his
who
should
haue
giuen
them
better
grace
?
so
say
Reprobates
;
so
said
Cain
,
and
that
Gods
punishment
was
aboue
the
fault
,
Gen
4.13
.
The
Hypocrite
,
when
God
laies
smart
vpon
him
,
and
paies
him
in
iustice
,
for
iniquity
and
for
sins
,
fareth
like
a
beast
that
is
sticked
&
hal'd
with
ropes
,
vsing
neither
meekenes
nor
entreaty
,
but
with
roaring
and
strugling
,
and
straining
himselfe
doubleth
his
paine
.
He
neuer
considers
his
sin
,
in
which
he
is
bound
fast
vnto
iudgement
,
but
complaines
of
his
punishment
;
also
,
he
flutters
like
a
bird
in
a
Net
,
when
God
hath
caught
him
:
but
,
what
is
gotten
by
strugling
thus
vnder
Gods
hands
?
they
that
are
so
impatient
vnder
the
rod
,
must
be
bound
to
a
forme
:
and
what
doe
we
get
by
running
against
the
rocke
and
stone
of
offence
but
a
dashing
in
fitters
,
with
the
Plague-sore
of
a
tormented
conscience
?
if
(
then
)
we
will
not
bee
(
as
the
most
wicked
)
when
wee
are
in
fault
,
we
must
humbly
(
as
the
most
penitent
)
submit
when
we
haue
to
do
with
the
Lord
;
reuerencing
his
iust
law
,
and
cleering
him
.
If
hee
follow
vs
with
iudgements
,
he
is
iust
:
or
,
if
he
reiect
vs
,
he
is
iust
,
holy
,
and
righteous
.
If
he
take
away
our
corne
in
the
time
of
haruest
,
he
may
doe
it
,
sin
prouoking
him
:
if
hee
bring
the
Plague
againe
,
why
may
he
not
,
who
taking
it
away
in
mercy
,
may
in
iustice
,
reduce
it
for
sinne
?
if
he
kill
with
death
,
we
cannot
complaine
,
the
wages
of
sinne
being
in
our
hands
,
Rom.
6.23
.
and
the
issues
of
it
in
his
.
The
last
reason
perswading
,
followeth
.
Lest
a
worse
thing
come
vnto
thee
.
THis
last
reason
goeth
off
with
a
threatning
shot
.
It
hath
a
full
charge
,
telling
the
man
whom
Christ
healed
,
that
if
he
did
so
againe
,
that
is
,
so
as
before
,
he
should
not
carry
it
so
easily
:
or
then
,
it
should
bee
worse
with
him
then
euer
,
God
hauing
an
yron
rod
to
breake
those
,
whom
his
rod
of
correction
cannot
make
better
.
And
indeed
,
the
Lord
hath
many
iudgments
in
his
store-house
that
can
neuer
be
emptied
.
If
a
man
will
not
bee
said
vnto
by
one
or
two
warnings
,
he
can
send
vnto
him
by
his
great
ordnance
.
If
ficknesse
will
not
amend
a
land
,
if
deare
markets
cannot
,
there
is
a
worse
thing
behind
.
And
so
we
see
,
when
one
affliction
can
do
nothing
,
Doct.
God
will
send
many
and
worse
:
if
a
light
correction
will
not
moue
vs
,
he
hath
a
heauier
rod
:
and
when
one
cannot
,
many
shall
.
This
is
a
plaine
case
,
as
appeareth
,
Leuit.
26.18
.
where
Moses
threatning
,
or
God
by
him
,
obdurate
sinners
,
tells
them
,
if
they
will
not
keepe
their
hearts
softer
and
more
steepe
in
obedience
to
him
;
hee
will
punish
them
seuen
times
more
,
that
is
,
more
and
further
,
and
that
according
to
their
sins
.
The
like
is
threatned
against
the
like
persons
by
the
same
Moses
,
Deut.
28.58.59
.
where
,
in
the
person
of
the
Lord
,
the
obstinate
and
sinners
are
told
,
that
they
shall
haue
,
as
their
purchase
and
merit
,
many
strokes
and
wonderfull
,
yea
wonderrously
durable
,
if
they
persist
to
sinne
against
that
great
and
fearefull
name
,
the
Lord
their
God
.
In
the
next
verse
the
60.
he
holds
on
with
more
.
And
in
Psal.
32.10
.
the
Prophet
speakes
not
of
few
sorrowes
,
as
crooks
,
to
pull
in
the
wicked
when
they
offer
to
breake
from
God
,
but
of
many
.
I
say
therfore
,
go
as
farre
as
thou
wilt
,
if
thou
go
from
God
,
he
can
fetch
thee
againe
from
any
of
all
the
quarters
of
the
earth
,
with
many
,
yea
innumerable
sorrowes
:
the
reasons
:
Reasons
Euen
our
earthly
Parents
,
where
a
little
correction
twenty
:
and
shall
our
heauenly
Father
doe
lesse
,
when
gentler
meanes
can
doe
nothing
?
Secondly
,
for
this
,
the
Lord
hath
his
store-house
of
iudgements
,
and
a
whole
treasury
of
Plagues
,
Deut.
32.34
.
hee
hath
a
hammer
to
breake
the
stone
,
Ier.
23.29
.
and
a
rod
of
yron
to
breake
the
horrible
sinner
,
Apoc.
2.27
.
Hee
will
bee
a
moth
to
Ephraim
,
and
so
consume
him
insensibly
,
by
little
and
little
,
Hosea
5.12
.
or
if
the
matter
require
more
haste
,
a
Lyon
to
teare
him
quickly
,
verse
14.
also
to
the
house
of
Iudah
,
rottennes
,
which
comes
by
degrees
,
verse
12.
or
if
more
speede
must
bee
vsed
,
a
Lyons
whelpe
that
makes
quick
worke
,
goes
away
with
the
spiole
,
and
none
can
rescue
it
,
verse
14.
In
the
booke
of
the
Iudges
;
first
,
God
kindles
the
fire
of
his
wrath
,
selling
his
people
(
their
sin
is
the
price
)
into
the
hands
of
a
strange
Lord
,
but
eight
yeeres
,
Iudg.
3.8
.
after
,
hee
makes
the
fire
greater
;
and
they
serued
Eglon
(
King
of
Moah
)
eighteene
yeeres
,
verse
14.
and
after
;
and
lastly
,
the
fire
was
great
indeed
;
for
,
he
deliuered
them
into
the
hands
of
the
Philistims
40.
yeeres
,
Iudg.
13.1
.
An
instruction
to
Christians
,
Vse
1
when
they
feele
sorrow
after
sorrow
,
one
crosse
after
another
,
a
greater
after
a
lesser
,
to
lay
all
vpon
their
owne
intractablenesse
vnder
Gods
gentler
hand
:
for
,
what
maruell
where
we
renew
our
sins
that
God
should
renew
his
Plagues
:
&
where
we
vye
,
there
he
should
reuy
,
and
come
ouer
vs
with
the
same
hand
?
that
he
should
punish
with
increase
,
where
we
increase
the
sinne
?
and
fetch
his
blowes
often
,
when
wee
often
sinne
against
him
?
yet
(
as
one
saith
)
there
is
great
difference
betweene
Gods
children
,
and
no
children
,
in
this
manner
of
dealing
:
for
,
Gods
children
,
are
first
called
by
the
Word
:
if
that
doe
nothing
,
or
little
,
they
shall
be
called
by
some
workes
of
his
iustice
in
others
:
or
,
if
they
profit
not
that
way
,
they
shall
feele
smart
themselues
;
first
,
by
light
crosses
and
seldome
,
and
after
by
sharper
,
and
more
often
:
and
,
if
yet
they
abide
in
sin
,
they
shall
be
fetcht
out
,
as
out
of
the
fire
with
strong
and
long
afflictions
:
but
for
such
as
are
no
children
but
bastards
,
they
must
look
for
one
breaking
after
another
till
their
necks
be
broken
:
Plague
shall
follow
Plague
,
till
the
last
be
executed
,
as
vpon
Pharaoh
.
God
will
deale
with
them
as
wise
fathers
doe
with
gracelesse
children
:
he
wil
lay
away
the
rod
,
and
put
them
out
of
dores
.
And
here
,
let
vs
(
the
people
of
this
Kingdome
)
take
heed
:
the
Plague
hath
beene
among
vs
,
and
hot
in
London
:
if
so
many
warnings
will
not
serue
,
what
shall
we
looke
for
,
but
that
God
should
lay
away
the
rod
of
our
correction
,
saying
;
wherefore
should
yee
be
smitten
any
more
,
Esay
1.5
.
and
so
put
vs
out
of
the
dores
of
his
kingdome
for
euer
?
if
the
fire
of
Pestilence
cannot
purge
vs
,
there
is
a
fire
in
hell
will
burne
vs
:
ye
that
haue
escaped
out
of
the
fire
of
Pestilence
,
consider
;
that
yee
goe
not
out
of
one
fire
,
and
another
fire
consume
you
,
Ezek.
15.7
.
An
admonition
to
Christians
,
Vse
2
to
pittie
themselues
by
amendment
betimes
:
the
longer
they
put
off
,
the
more
they
must
suffer
:
and
what
wiseman
will
not
saue
his
skinne
as
much
as
he
may
?
if
he
receaue
one
blow
,
he
wil
ward
the
second
,
and
arme
against
the
third
.
Now
,
apply
this
to
thy selfe
:
doth
God
lightly
humble
thee
?
that
should
make
thee
,
or
should
not
that
make
thee
,
when
thou
art
vp
againe
,
to
looke
better
to
thy
waies
,
and
to
thy
feet
to
set
them
in
Gods
testimonies
.
O
remember
this
yee
,
that
rise
from
sicknesse
to
sinne
,
not
to
amendment
:
hereby
ye
do
but
make
worke
for
another
,
and
smarter
Visitation
.
A
man
should
come
out
of
sicknesse
,
as
gold
out
of
the
fornace
,
which
is
purer
by
it
,
&
more
shining
:
but
many
come
out
worse
then
they
went
in
,
who
are
not
Gods
gold
but
Satans
drosse
:
afflictions
,
sicknes
,
pouerty
,
paine
are
the
portions
of
sin
from
God
,
and
rods
of
nurture
in
the
hands
of
a
louing
Father
:
but
if
the
rod
of
nurture
better
vs
not
,
rather
if
it
make
vs
worse
,
what
hope
of
vs
more
then
of
Salomons
foole
,
who
being
sore
and
often
beaten
for
his
fault
(
it
was
of
drunkennesse
)
would
follow
it
yet
more
?
Pro.
23.35
.
Of
such
blockishnes
and
priuation
of
sense
we
reade
in
the
wicked
Israelites
;
who
though
strangers
deuoured
their
strength
;
and
this
was
no
small
affliction
;
yea
,
though
gray
haires
were
here
and
there
vpon
them
,
and
this
was
no
new
affliction
;
yet
they
knew
nothing
,
neither
sought
the
Lord
for
all
this
,
Hosea
7.9
.
no
rod
,
no
calamitie
could
doe
any
good
vpon
them
:
were
these
wise
for
themselues
?
or
are
they
wise
,
that
will
fall
a
sleepe
in
a
regardles
security
,
while
they
are
in
the
heart
of
the
sea
,
and
far
from
any
shore
,
as
did
Salomons
drunkard
,
who
therefore
might
haue
perished
without
all
remedy
?
So
for
the
careles
and
incorrigible
in
the
hot
brunt
of
Londons
last
Mortality
,
what
wisdome
in
them
,
that
they
had
no
better
regard
;
seeing
that
by
such
senslesnesse
of
so
fearefull
and
great
a
iudgement
from
God
,
they
purchase
more
strokes
to
the
fooles
backe
,
which
cannot
but
bee
so
,
when
one
stroke
,
and
such
a
one
,
can
so
little
moue
them
,
or
neuer
a
whit
?
To
haue
thirty
and
eight
yeeres
sicknesse
,
and
all
that
long
time
,
to
keepe
in
bed
,
must
needs
bee
a
grieuous
chaine
:
yet
Christ
tells
this
Man
of
a
worse
thing
in
chaines
vnder
darknes
,
binding
to
damnation
:
for
such
a
matter
I
take
this
worse
thing
to
be
.
Doct.
And
then
we
learn
hence
,
that
corporall
paines
here
,
should
breed
care
in
vs
to
preuent
eternall
in
the
helles
:
for
,
therefore
the
Lord
iudgeth
vs
here
,
1.
Cor.
11.32
.
and
therefore
,
when
we
suffer
here
,
&
but
for
a
very
short
time
,
(
or
rather
no
time
,
compared
to
time
endles
,
)
in
the
ache
of
a
tooth
or
anguish
of
other
member
;
and
yet
crie
out
as
if
we
suffered
,
or
should
suffer
eternally
:
how
should
this
put
vs
in
remembrance
&
feare
of
that
place
where
,
&
those
torments
wherein
the
wicked
and
all
that
forget
God
,
doe
,
and
must
suffer
world
without
end
in
euer
burning
flames
of
hell
?
should
not
such
an
occasion
set
spurres
of
care
into
vs
to
auoid
the
worse
thing
,
when
the
thing
before
was
so
grieuous
and
tormenting
:
the
reasons
:
Reasons
Good
reason
it
should
be
so
;
for
otherwise
GOD
should
loose
that
labour
,
and
we
our
soules
.
Secondly
,
then
is
the
fittest
season
:
for
,
when
can
a
man
so
fitly
remember
a
smart
,
as
when
he
smarts
?
and
when
so
well
minde
the
torments
of
hell
,
as
when
,
by
reason
of
torments
like
those
,
he
can
at
no
hand
,
minde
and
remember
with
pleasure
the
pleasures
of
sin
that
bring
downe
to
hell
?
A
reproofe
of
those
who
minde
nothing
in
sicknesse
but
health
;
nor
in
prison
but
liberty
;
Vse
nor
in
paine
but
ease
.
They
neuer
labour
,
with
bodily
health
to
get
sauing
health
;
nor
with
liberty
from
prison
,
the
liberty
of
Sons
;
nor
with
the
ease
of
the
flesh
,
ease
and
rest
from
their
labours
in
another
world
:
their
happinesse
stands
(
all
of
it
)
in
their
riches
,
their
life
in
their
abundance
,
and
their
reioycings
in
the
fauour
of
men
:
all
their
care
is
,
not
to
preuent
misery
for
hereafter
,
but
to
store
themselues
with
some
foolish
happines
now
:
where
Dauid
yet
in
the
highest
flote
of
his
kindomes
,
felt
his
sins
as
a
mountaine
,
&
the
pardon
of
them
,
as
the
greatest
ease
worldly
,
Psal.
32.1.2
.
to
be
shut
vp
in
sin
,
hee
esteemed
it
greater
thraldome
,
then
to
be
shut
vp
in
prison
:
and
the
fauour
of
God
he
desired
aboue
all
fauours
here
,
Psal.
4.6
.
This
vse
he
made
of
his
sicknes
caused
by
his
sin
;
the
paine
of
it
put
him
in
minde
of
worse
paines
,
and
more
intollerable
,
which
was
his
benefit
thereby
for
our
imitation
.
I
pray
God
the
like
mind
may
be
found
in
those
,
whether
rich
or
poore
,
at
whose
hearts
the
Lord
knocked
by
this
last
calamitie
of
Pestilence
;
and
I
pray
God
it
may
bee
found
in
all
of
vs
to
our
amendments
:
Amen
.
ECCLESIAST.
7.13
.
Consider
the
Worke
of
God
.
FINIS
.