PSAL.
74.
22.
Arise
,
O
God
(
plead
or
)
maintaine
thine
own
Cause
:
Remember
how
the
foolish
man
(
reprocheth
or
)
blasphemeth
thee
daily
.
THis
Psalme
in
the
very
Letter
is
a
complaint
of
the
waste
that
was
made
vpon
the
Citie
of
Ierusalem
;
and
the
prophanation
of
the
Temple
that
was
in
it
.
And
these
goe
together
.
For
when
did
any
Man
see
a
Kingdome
,
or
a
great
Citie
wasted
,
and
the
Mother
Church
left
standing
in
beauty
?
sure
I
think
neuer
.
For
Enemies
when
they
haue
possessed
a
Citie
seldome
thinke
themselues
Masters
of
their
owne
possessions
,
till
they
haue
(
as
they
thinke
)
plucked
that
God
out
of
his
House
,
which
defended
the
citty
.
As
you
may
see
in
that
bragge
of
the
Heathen
in
[
*
](A05169-e300-b)
*
In
Octau
.
Indaeorum
Deum
suisse
Rom.
numinibus
vna
cum
gente
Captiuum
.
Minu.
Foelix
.
And
so
't
was
heere
.
The
Enemies
roared
in
the
Citty
,
and
displayed
their
Banners
,
verse
5.
And
then
the
defiling
of
the
holy
Place
.
Downe
goes
the
carued
worke
with
Axes
and
Hammers
,
and
Fire
on
the
rest
,
verse
6.
A
prophanation
vpon
the
Temple
,
and
vpon
all
the
Rights
of
Religion
there
was
.
All
agree
vpon
that
.
But
it
was
yet
but
in
Prophecie
,
not
come
.
And
the
learned
which
liued
after
,
and
looked
backe
vpon
the
Prophecy
,
and
the
accomplishment
of
it
,
are
not
agreed
.
For
some
say
,
the
Text
refers
to
the
first
great
desolation
by
Nebuchadonozor
;
some
,
to
the
last
by
Titus
:
some
,
to
that
which
came
between
by
Antiochus
Epiphanes
:
and
some
indefinitly
to
all
.
The
best
is
you
cannot
referre
the
Text
amisse
.
For
ineuery
of
these
,
the
Cittie
and
the
Temple
;
the
State
and
the
Church
were
threatned
alike
.
And
I
for
my
part
see
no
great
reason
yet
,
why
the
Prophet
should
not
meane
all
,
since
certaine
it
is
both
State
and
Church
did
suffer
in
all
.
This
Psalme
as
in
the
Letter
it
lookes
backe
vpon
the
State
and
Church
of
the
Iewes
,
so
in
the
Figure
it
lookes
forward
vpon
the
whole
course
of
the
Church
of
Christ
,
entertained
in
any
State
:
For
if
the
State
come
to
suffer
't
is
madnesse
to
thinke
the
Church
can
be
free
.
And
therefore
this
Psalme
certainely
was
penned
to
be
Documentum
perpetuum
an
euerlasting
document
to
the
Church
of
Christ
,
to
labour
and
pray
for
the
safety
of
the
State
;
Because
if
any
violence
threaten
the
Kingdome
with
Wast
,
it
must
needs
at
once
threaten
the
Church
with
both
Prophanation
and
Persecution
.
Well
:
This
danger
is
vsually
threatned
before
it
come
.
And
so
't
was
heere
.
But
vpon
that
threatning
what
remedy
hath
the
State
?
What
?
why
wisely
to
fore-see
,
carefully
to
prouide
against
,
and
vnanimously
and
stoutly
to
resist
the
Insolence
and
the
violence
of
the
Enemie
.
And
to
this
work
euery
Subject
is
bound
by
all
Law
,
of
God
,
of
Nature
,
and
of
Nations
,
to
put
hand
,
and
meanes
,
life
and
liuely-hood
.
But
what
remedy
hath
the
Church
?
What
?
Why
a
Remedy
beyond
all
this
.
Maiora
arma
as
Saint
Chrysostome
Enemies
Camp
.
Whither
goes
the
Church
then
?
Whither
?
Why
doubtlesse
to
God
.
For
when
all
things
else
faile
,
The
helpe
that
is
done
vpon
Earth
,
hee
doth
it
himselfe
,
verse
13.
To
God
;
and
to
God
by
Prayer
.
That
's
the
Church
way
.
And
the
Church
way
is
Via
Regia
the
Kings
way
(
as
Epiphan:
calls
it
)
.
The
Prophet
heere
is
all
But
shee
called
to
minde
what
strange
things
God
had
done
of
old
for
his
Seruants
,
verse
14.
Vpon
that
mercy
deliuer
ance
.
And
vpon
this
Faith
and
hope
shee
repents
and
prayes
,
verse
20.
My
Text
is
the
conclusion
of
this
Prayer
:
And
it
hath
two
parts
.
The
one
is
the
Inuocation
,
That
God
would
bestur
himselfe
.
Arise
O
God
.
The
other
is
what
the
Prophet
would
haue
him
doe
when
hee
is
Risen
:
And
they
are
two
things
which
he
doth
expresly
desire
of
him
.
The
one
is
that
he
would
pleade
and
maintaine
his
owne
cause
.
The
other
that
hee
would
remember
how
the
foolish
man
reproaches
,
or
blasphemes
him
daily
.
Arise
O
God
,
maintaine
thine
owne
cause
:
Remember
how
the
foolish
man
blasphemeth
thee
daily
.
The
Text
it selfe
is
all
as
it
begins
a
Prayer
.
It
must
needs
fit
the
work
of
the
day
;
For
that
Proclaimes
for
Prayer
.
No
time
is
or
can
be
vnfit
to
call
vpon
God
;
But
such
Times
as
this
are
necessary
.
And
there
cannot
more
well
bee
said
,
then
such
Times
as
this
.
The
Prophet
Dauid
where
he
points
out
opportunity
for
Prayer
goes
not
so
farre
.
Call
vpon
me
in
the
day
of
trouble
,
so
will
I
heare
thee
,
and
thou
shalt
glorifie
me
,
Psal.
50.
There
't
was
but
the
day
of
Trouble
.
But
these
Times
,
might
I
bee
bold
to
put
them
vnder
their
iust
character
,
for
difficulties
both
at
home
,
and
abroad
,
are
more
then
the
day
of
trouble
.
For
,
beside
that
they
haue
made
vp
a
long
Day
of
Trouble
alreadie
:
These
Times
are
the
very
concurse
of
Feare
and
Danger
.
The
Clowdes
haue
threatned
from
heauen
now
many
daies
together
,
to
destroy
a
hopefull
and
a
plentifull
Haruest
in
the
Day
of
Possession
.
As
the
Prophet
speakes
,
Esay
17.
The
Pestilence
as
this
great
Cittie
of
the
Kingdome
,
wastes
and
destroyes
farre
and
neere
in
other
places
of
it
.
The
Sword
of
a
forraine
Enemie
threatens
to
make
way
for
it selfe
:
And
if
it
enter
,
't
is
worse
then
Famin
and
the
Pestilence
.
The
Prophet
calls
it
a
Rasor
,
Esay
7.
But
such
as
is
reddier
Can
yee
tell
where
to
sue
out
remedy
against
these
,
but
at
God
?
Perhaps
you
may
think
vpon
second
and
subordinate
Helpes
;
And
't
is
fit
yee
should
:
For
these
are
simply
necessary
too
.
And
't
is
Gods
great
blessing
vpon
the
Kingdome
,
that
to
meete
with
the
Distractions
of
the
Time
,
hee
hath
placed
ouer
vs
in
the
Throne
,
a
wise
,
a
stout
,
a
vigilant
,
and
a
most
prouident
King
.
Well
:
But
can
you
alwaies
haue
these
second
helpes
at
hand
?
Can
you
alwaies
by
them
effect
your
end
?
Haue
you
them
ready
at
this
time
?
Haue
you
the
Sinewes
that
moue
them
?
T
is
well
if
you
haue
.
But
I
doubt
't
is
a
great
part
of
the
sorrow
and
trouble
of
the
time
that
you
haue
not
.
And
howsoeuer
,
haue
,
or
haue
not
,
there
is
a
commanding
power
both
ouer
you
and
these
.
And
therefore
this
is
a
time
for
Humiliation
vnder
that
power
,
that
hee
which
giues
Grace
to
the
Humble
,
would
resist
the
Pride
of
our
Enemies
:
S.
Iaco.
4.
I
need
not
presse
this
any
further
.
The
necessity
of
these
Times
speakes
out
.
T
is
past
whispering
now
that
this
is
a
day
of
Trouble
.
Of
Trouble
:
therefore
it
ought
to
be
a
day
of
Prayer
,
humble
and
deuout
prayer
,
which
may
Out-Cry
our
sinnes
to
God
.
And
as
it
ought
to
be
,
so
Authority
in
a
most
religious
hand
commands
it
.
And
a
powerfull
Edict
hath
made
that
duty
publique
,
which
else
perhaps
would
haue
beene
,
as
much
neglected
in
the
priuate
,
as
the
time
it selfe
and
the
danger
both
haue
beene
.
Will
ye
say
:
wee
see
by
the
threatnings
,
that
God
is
angry
with
vs
?
will
ye
adde
to
this
?
If
he
be
angry
,
he
will
not
succour
vs
;
no
nor
regard
the
prayers
that
are
made
for
succour
?
Well
,
suppose
this
:
yet
Prayer
is
necessarie
,
and
the
ready
way
to
bring
God
into
the
Battell
on
our
side
.
Will
ye
see
how
?
First
,
God
giues
Grace
:
In
the
strength
of
Grace
do
you
repent
,
and
God
cannot
continue
angrie
.
In
your
repentance
pray
,
and
God
cannot
but
heare
;
and
some
way
or
other
come
in
to
helpe
.
And
it
was
neuer
a
Church
Conclusion
;
God
is
angrie
,
therefore
I
will
not
pray
.
No
,
But
therefore
I
will
,
was
the
Churches
voice
.
First
,
pray
to
appease
his
anger
,
and
then
pray
againe
to
obtaine
his
loue
,
&
those
blessings
which
he
giues
,
where
he
loues
.
And
the
Church
of
old
often
did
vpon
great
apprehensions
,
as
we
do
this
day
,
Fast
and
Pray
together
.
That
is
,
labour
by
all
meanes
to
make
God
for
the
State
.
First
,
because
if
there
be
any
euill
Spirit
,
as
you
lately
heard
,
got
in
betweene
Abimelech
and
the
Men
of
Sechem
,
betweene
the
King
and
his
People
.
Iud.
9.
There
's
no
Exorcisme
so
soueraigne
him
that
prayes
.
'T
is
to
Fast
from
sustenance
while
wee
are
in
the
Church
:
and
to
fall
greedily
like
hungrie
Men
,
vpon
all
our
old
sinnes
,
so
soone
as
we
are
out
of
the
Church
dore
.
God
himselfe
cries
out
against
this
Fast
,
and
will
none
of
it
,
Esay
58.
Well
:
Fasting
then
and
Prayer's
necessary
.
But
how
doth
this
Prayer
of
the
Prophet
fit
vs
?
How
?
Why
sure
it
fits
vs
euery
way
.
And
wee
haue
as
much
need
,
euery
way
as
much
,
to
power
out
our
praiers
to
God
,
as
Israel
had
.
The
Prayer
is
Exurge
Deus
,
Arise
,
O
God
.
When
the
Priests
of
Baall
had
prayed
long
and
were
not
heard
,
Elias
bid
them
cry
lowder
:
Their
God
was
asleep
,
and
must
be
awaked
,
ere
he
could
help
them
.
3.
Reg.
18.
Asleepe
:
Yes
,
dead
asleepe
.
Why
but
then
,
if
the
God
of
Israell
doth
neither
flumber
nor
sleepe
;
why
doth
the
Prophet
call
vpon
him
to
arise
,
and
take
care
of
the
People
?
Why
?
Surely
not
because
he
was
laid
downe
to
rest
:
But
because
this
is
one
of
the
manie
speeches
which
are
vttered
of
God
in
Scripture
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
of
men
.
Not
to
expresse
any
such
thing
in
God
,
but
to
make
vs
vnderstand
some
thing
of
God
by
our
selues
.
So
that
while
the
Prophet
praies
,
that
God
would
arise
;
heer
's
no
signification
of
any
slumber
in
God
:
But
t
is
to
to
teach
vs
,
that
God
sometimes
in
his
prouidence
ouer
vs
,
is
Dormienti
fimilis
,
like
to
a
man
that
sleepes
.
As
some
in
S.
Bafil
render
that
,
in
the
Psalme
44.
23.
Basil
in
Psal.
23.
For
,
as
hee
that
sleepes
must
haue
some
call
to
awaken
him
.
So
when
God
Ierom
in
Habac.
3.
Uelut
ad
dormientem
loquimur
.
either
for
our
sinnes
,
or
for
triall
of
our
Faith
and
Patience
,
or
for
some
other
cause
best
knowne
to
himselfe
,
shall
suspend
or
drawe
in
the
sensible
comfort
of
his
prouidence
,
by
which
wee
are
presently
exposed
to
Feare
or
Danger
,
our
Prayers
must
bee
the
Call
,
to
make
it
appeare
by
the
Actiuenesse
of
his
prouidence
that
he
sleeps
not
.
And
God
is
then
said
to
Arise
,
when
after
long
with-drawing
,
as
it
were
his
Act
of
Power
and
prouidence
,
(
For
so
't
is
called
ver.
12.
Why
with-drawest
thou
thy
Arise
,
O
God
.
Now
the
Prophet
pray'd
heere
in
the
name
of
the
Church
&
of
the
State
.
And
the
manner
of
the
Praier
tells
me
,
both
were
in
danger
,
great
danger
:
as
they
must
euer
bee
when
God
withholds
his
mercie
,
as
heere
he
did
.
For
,
Nisi
Dominus
,
except
the
Lord
keepe
the
Citie
,
the
watch-man
waketh
but
in
vaine
,
Psal.
127.
And
Nisi
homo
,
except
Men
sensible
experience
of
Gods
fauour
that
he
doth
keepe
the
Citie
:
they
are
apt
to
doubt
and
distrust
his
goodnes
.
And
very
ready
to
thinke
he
sleepes
.
Whereas
he
doth
but
as
earthly
Parents
sometimes
doe
with
their
lesser
children
,
hide
themselues
that
they
may
bee
sought
.
And
the
more
their
children
crie
at
their
absence
,
the
stronger
Argument
they
draw
of
their
loue
;
and
Ioy
in
their
verie
Teares
,
to
see
they
cannot
call
but
Crying
.
And
poore
Infants
they
cry
,
because
they
knowe
no
safetie
but
in
their
Mothers
Armes
.
And
certainly
no
safetie
for
vs
,
but
in
the
hand
of
God
:
And
therefore
't
is
time
to
call
,
that
God
would
bee
found
of
vs
,
and
Arise
to
succour
vs
.
But
you
will
say
.
Though
God
cannot
,
yet
Christ
as
man
could
and
did
sleepe
.
And
't
is
in
vaine
for
vs
to
make
anie
addresse
to
God
,
if
Christ
be
a
sleep
and
not
with
vs
.
For
,
the
well-pleasing
of
God
is
in
him
,
not
in
vs
,
S.
Matt.
3.
Yea
,
as
he
can
dye
no
more
,
Rom.
6.
So
can
he
sleep
no
more
.
And
he
is
And
euen
in
the
time
while
he
carried
about
him
our
flesh
mortall
,
wee
neuer
read
that
he
slept
but
once
,
And
that
was
at
Sea
:
and
at
Sea
in
a
Tempest
S.
Mat.
8.
An
ill
time
chosen
,
you
will
Christ
to
Sea
,
and
a
board
our
Shippes
.
That
no
Tempest
may
vntackle
them
,
or
rent
their
Keeles
;
or
hewe
down
their
Masts
.
That
no
enemie
may
come
neere
them
with
safetie
;
nor
slide
from
them
by
escape
.
This
is
the
waie
,
and
you
are
now
vpon
it
,
to
make
God
and
Christ
arise
together
.
And
this
very
Prayer
heere
in
the
Text
is
grounded
vpon
a
wonderfull
deliuer
ance
at
Sea
,
Ver.
14.
Well
:
wee
are
safe
enough
at
Sea
and
at
Land
,
if
wee
can
but
get
God
to
Arise
on
our
part
.
But
how
shall
we
be
able
to
do
it
?
How
?
why
neuer
dream
,
(
for
it
is
a
Dreame
indeed
,
and
a
fond
one
too
)
that
ye
can
euer
be
able
without
Gods
Grace
,
to
make
God
yours
.
But
knowe
that
he
hath
Grace
for
you
,
and
giues
it
,
and
he
is
halfe
yours
alreadie
:
Hee
will
Arise
and
bee
all
yours
,
if
you
pray
in
Graee
.
But
here
two
things
are
especially
to
be
taken
heed
of
,
if
we
will
haue
our
Fasting
and
our
Prayers
preuaile
.
And
I
doubt
we
are
guiltie
of
both
:
and
haue
taken
heed
of
neither
.
The
one
is
Pride
:
and
the
worst
of
it
Rising
against
God
.
For
,
wee
must
not
looke
that
God
should
Arise
to
helpe
vs
,
if
wee
arise
to
oppose
and
vnglorie
him
.
And
marke
the
phrase
of
Scripture
.
God
resists
the
proud
,
S.
Iac.
4.
Rising
against
God
,
and
raising
our
sinnes
with
vs
,
euen
aboue
Mercy
,
were
it
possible
,
is
not
the
way
to
make
God
Arise
for
vs
but
against
vs
.
If
we
will
haue
God
Arise
,
wee
must
fall
lowe
on
our
face
before
his
Footstoole
,
for
hee
is
Holy
,
Psal.
99.
And
humble
our selues
as
wee
haue
begun
this
day
,
that
The
other
is
Security
.
And
the
worst
kinde
of
that
too
Security
in
and
vnder
danger
.
For
wee
must
not
looke
that
God
should
Arise
and
take
care
of
vs
,
if
wee
will
sleepe
on
in
Security
,
without
care
of
our selues
.
And
no
destruction
so
suddaine
as
that
which
comes
when
security
sings
Peace
and
Safety
,
1
Thes.
5.
Nay
,
I
know
't
is
hard
to
make
you
confesse
that
you
haue
been
or
are
,
either
secure
amongst
men
,
or
proud
against
God
.
And
I
am
sorry
't
is
so
.
For
the
very
difficulty
of
confession
makes
mee
doubt
you
are
guilty
of
both
,
and
so
continue
.
For
he
was
a
wise
Man
,
that
gaue
this
reason
why
a
man
doth
not
confesse
his
faults
,
namely
,
Quia
etiam
nunc
in
illis
est
;
because
he
continues
in
them
still
.
And
Somnium
narrare
,
vigilantis
est
.
'T
is
a
proofe
that
a
man
is
awaked
,
when
hee
can
tell
,
and
doth
acknowledge
how
his
dreaming
fancie
fool'd
him
while
he
slept
.
But
if
after
all
this
you
doe
not
yet
see
you
haue
binne
in
a
dreame
,
I
must
craue
leaue
to
thinke
you
are
secure
and
asleepe
still
.
Let
vs
therefore
confesse
and
amend
these
and
all
our
other
sins
,
that
haue
made
God
stand
a
loose
from
vs
,
and
then
God
will
Arise
before
we
can
call
him
vp
.
This
for
the
Inuocation
.
The
second
generall
part
of
the
Text
is
,
What
the
Prophet
would
haue
God
doe
when
he
is
Risen
.
And
they
are
two
things
.
The
first
is
,
that
God
when
hee
is
risen
would
pleade
and
maintaine
his
owne
cause
.
In
which
the
circumstances
are
many
and
important
.
And
first
I
finde
acknowledged
here
by
the
Prophet
,
that
God
hath
a
cause
in
hand
;
not
alwaies
the
same
,
but
still
a
cause
;
and
a
cause
in
continuall
agitation
among
the
Sonnes
of
Men.
So
't
is
alwaies
Terme
with
God
;
some
cause
still
,
and
a
trying
.
And
yet
the
opinion
which
some
of
the
Heathen
had
,
that
God
could
not
worke
in
prouidence
S.
Ioh.
5.
My
Father
worketh
hitherto
,
&
I
worke
.
For
(
as
the
Schoole
obserues
)
though
he
in
gubernatione
Creaturarum
,
in
his
prouidence
and
gouernement
of
the
world
.
But
this
worke
of
God
is
questioned
too
.
For
many
things
in
the
workes
of
prouidence
,
many
Men
,
yea
and
sometimes
the
best
,
are
a
great
deale
to
busie
with
.
For
instance
.
They
would
faine
know
why
many
wicked
Men
prosper
in
the
world
;
And
why
many
vertuous
Men
suffer
?
This
secret
hath
exercised
the
world
in
all
Ages
,
and
the
Church
euer
since
it
had
a
being
.
It
put
such
a
stresse
vpon
the
Prophet
,
that
it
crushed
these
words
out
of
him
.
It
is
in
vaine
that
I
haue
clensed
my
heart
and
washed
my
hands
in
Innocency
,
Psal.
73.
In
vaine
;
No
,
verse
16.
In
the
meane
against
the
Rule
,
but
aboue
their
reach
:
As
at
the
day
of
Iudgement
shall
plainely
appeare
saith
Againe
;
They
would
faine
know
all
the
secrets
of
Predestination
.
But
't
is
one
of
Gods
foundations
:
And
such
a
foundation
as
hee
hath
set
a
Seale
vpon
it
,
2
Tim.
2.
The
Lord
knowes
who
are
his
.
And
let
euery
Man
that
calls
on
the
name
of
Christ
,
depart
from
Iniquity
.
If
he
doe
not
that
,
hee
is
not
Christ's
;
Let
him
talke
of
Predestination
while
he
will
.
And
in
these
and
all
other
causes
of
God
try
them
where
you
will
,
and
how
you
can
;
Dauid
and
Saint
Paul
agree
vpon
it
:
He
will
be
Iustified
in
his
sayings
and
cleare
and
ouercome
when
hee
is
Iudged
,
Psal.
51.
&
Rom.
3.
Well
:
Gods
cause
is
at
triall
:
But
what
cause
of
his
is
it
,
that
's
particularly
meant
in
this
place
?
For
,
if
it
bee
Gods
,
't
is
worth
the
knowing
what
ere
it
bee
.
And
no
cause
of
his
can
be
heere
,
but
Men
owe
it
,
as
well
as
him
,
some
duty
.
And
therefore
necessary
to
be
knowne
,
that
due
may
be
performed
vnto
it
.
Now
the
Cause
of
God
meant
heere
though
it
bee
proposed
,
as
Causa
vna
,
one
cause
,
yet
't
is
very
large
,
and
comprehends
many
particulars
vnder
it
.
Some
directly
concerne
God
,
and
some
only
by
reflex
.
But
God
is
so
tender
of
his
Iustice
and
his
Honor
,
that
nothing
can
so
much
as
touch
vpon
him
,
but
't
is
Gods
cause
presently
:
In
as
much
as
yee
haue
done
it
,
or
not
done
it
,
to
one
of
these
little
ones
,
you
haue
done
it
,
or
not
done
it
to
mee
,
S.
Matt.
25.
And
so
goes
the
Text
,
Gods
Cause
,
all
,
and
but
one
,
whether
it
be
directed
against
him
,
or
reflected
vpon
him
.
Whether
it
bee
the
Reproach
which
the
Sonne
of
God
suffered
for
vs
,
Or
the
troubles
,
and
afflictions
which
we
suffer
for
him
;
't
is
Gods
Cause
still
,
and
accounted
as
one
.
As
one
:
And
yet
I
find
three
things
agreed
vpon
,
to
bee
principally
contain'd
in
this
Cause
of
God
.
First
,
the
Magistrate
and
his
Power
and
Iustice
.
And
resist
either
of
these
,
and
yee
resist
Gouernours
and
Orderers
of
Common-wealths
.
In
their
verie
Office
:
In
as
much
as
they
are
singled
out
,
to
be
the
Ministers
of
diuiue
Prouidence
vpon
Earth
:
And
are
expresly
called
the
Officers
of
Gods
Kingdom
Sap.
6.
And
therfore
the
Schoole
concludes
,
that
any
the
least
irreuerence
of
a
King
;
as
to
dispute
of
his
Iudgements
:
And
whether
wee
ought
to
follow
and
obey
him
:
Sacrilegium
dicitur
,
is
iustly
extended
to
be
called
Sacriledge
.
And
since
all
Sacriledge
is
a
violation
of
some
thing
that
is
Holy
;
it
is
euident
that
the
Office
and
Person
of
the
King
is
sacred
.
Sacred
;
and
therefore
cannot
be
violated
by
the
Hand
,
Tongue
,
or
Heart
of
any
Man
,
that
is
,
by
deede
,
word
or
thought
.
But
't
is
Gods
cause
,
and
hee
is
violated
in
him
.
And
here
Kings
may
learne
if
they
will
,
I
am
sure
't
is
fit
they
should
,
That
those
Men
which
are
sacrilegious
against
God
and
his
Church
,
are
for
the
very
Neigbour-hood
of
the
sinne
,
the
likeliest
men
to
offer
violence
,
to
the
Honour
of
Princes
first
,
and
their
Persons
after
.
Secondly
:
the
cause
of
the
Church
in
what
kinde
soeuer
it
be
.
Be
it
in
the
cause
of
Truth
,
or
in
the
cause
of
Vnity
;
or
in
the
cause
of
Right
and
meanes
,
't
is
Gods
cause
too
:
And
it
must
needes
be
so
.
For
Christ
and
his
Church
are
Head
and
Body
,
Ephes.
1.
And
therefore
they
must
one
common
cause
.
One
cause
:
And
you
cannot
corrupt
the
Church
in
her
Truth
,
or
persecute
her
for
it
,
nor
distract
her
from
her
Vnity
,
nor
impouerish
and
abase
her
in
her
meanes
,
but
God
suffers
in
the
oppression
.
Nay
more
:
no
man
can
wilfully
corrupt
the
Church
in
her
doctrine
,
but
he
would
haue
a
false
God
.
Nor
persecute
the
profession
of
the
Church
,
but
he
would
haue
no
God
.
Nor
rent
the
Church
into
Sects
,
but
hee
would
haue
many
Gods
.
Nor
make
the
Church
base
,
but
he
would
plucke
GOD
as
lowe
,
Were
God
as
much
in
his
power
as
the
Church
is
.
And
therefore
the
Churches
Cause
,
is
Gods
Cause
.
And
as
Eusebius
tells
vs
,
when
by
Stephen
Bishop
Elias
Cretensis
Gods
cause
,
any
controuersie
that
he
debates
against
his
Enemies
.
Now
this
euer
holds
true
,
in
whatsoeuer
the
Church
suffers
for
the
name
of
God
and
Christ
.
And
therefore
if
either
State
or
Church
will
haue
their
cause
Gods
,
the
State
must
looke
their
proceedings
be
iust
,
and
the
Church
must
looke
their
Deuotions
&
Actions
be
pious
.
Else
,
if
the
State
be
al
in
worme-wood
&
Iniustice
:
if
the
Church
sauour
of
impurity
and
irreligion
:
If
either
of
these
threaten
either
Bodie
,
neither
can
call
vp
God
then
.
For
sinne
is
their
owne
and
the
diuells
cause
,
no
cause
of
Gods
,
who
punishes
sinne
euer
,
but
neuer
causes
it
.
Thirdly
:
'T
is
Gods
cause
,
which
is
directly
against
himselfe
,
when
Iniustice
that
he
will
not
,
or
weakenesse
that
hee
cannot
,
Arise
and
Helpe
,
are
most
vnworthily
,
nay
blasphemously
cast
vpon
him
.
The
very
Text
you
see
calls
it
no
lesse
then
Blasphemie
.
And
as
S.
Basil
Deum
vt
infirmum
traducebant
,
they
accused
God
of
Impotencie
.
Rabsaches
case
before
Christ
in
the
flesh
:
which
of
the
Gods
haue
deliuered
the
Nations
that
serue
them
,
that
the
Lord
should
deliuer
Ierusalem
?
4.
Reg.
18.
Pilates
case
Haue
not
I
power
to
crucifie
S.
Ioh.
19.
10
Elias
Cret
.
in
Naz.
Orat.
4.
thee
,
and
power
to
loose
thee
?
S.
Ioh.
19.
Iulians
case
after
Christ
.
For
while
he
raged
against
the
Christians
,
hee
turn'd
the
contumely
vpon
God
:
And
charg'd
omnipotence
with
weakenesse
.
So
you
see
the
Cause
of
God
what
it
is
,
and
withall
that
it
is
many
and
but
one
.
Many
in
the
circumference
of
his
creatures
,
which
fill
vp
the
State
and
the
Church
:
and
yet
but
one
in
the
point
of
that
indiuisible
Center
which
is
himselfe
.
Well
,
we
haue
found
Gods
cause
as
't
is
tumbled
vpon
the
earth
:
But
what
is
it
the
Prophet
would
haue
God
doe
to
it
?
What
?
Why
that
followes
.
Iudica
.
Pleade
it
,
Iudge
it
,
Maintaine
it
Lord
.
For
the
King
and
the
State
;
For
thy
Church
and
Seruice
;
For
thy
selfe
and
thine
honours
sake
.
Thou
hast
made
their
cause
thine
owne
,
therefore
maintaine
it
,
as
thou
doest
thine
owne
.
Now
this
God
is
neuer
wanting
to
doe
,
nor
neuer
will
be
.
So
far
as
Iustice
and
Religion
make
the
cause
his
,
hee
will
Pleade
it
first
,
and
Maintaine
it
after
.
But
yet
hee
doth
not
this
alwaies
with
a
Iudgement
that
is
visible
to
vs
.
Nor
with
such
a
one
as
will
make
enemies
confesse
that
Gods
maintenance
is
on
our
Arise
,
and
maintaine
his
cause
:
but
that
he
would
so
plead
it
,
that
hee
would
make
the
Iustice
and
Right
of
it
appeare
to
Enemies
and
Opposers
;
and
the
maintenance
euident
to
friends
and
defenders
of
it
.
So
,
maintaine
thy
Cause
,
is
as
much
in
effect
,
as
make
the
world
know
't
is
thine
,
and
thou
wilt
maintain
it
.
That
from
Gods
maintenance
,
the
cause
may
haue
safety
:
And
from
our
hope
of
maintenance
,
we
may
receiue
Comfort
.
Why
,
but
why
should
God
pleade
,
iudge
,
and
maintaine
his
owne
Cause
?
Is
the
Prayer
of
the
Prophet
iust
?
Yes
no
question
.
For
,
the
Cause
of
God
is
euer
iust
,
and
therefore
ought
euer
to
bee
maintained
.
Nor
is
it
any
partialitie
in
God
to
his
owne
Cause
,
that
hee
comes
to
iudge
it
.
But
he
is
forced
,
as
it
were
,
to
the
maintenance
of
it
himselfe
,
partly
,
because
some
men
will
not
,
and
some
men
cannot
defend
his
Cause
.
And
partly
,
because
it
must
be
iudged
at
some
Tribunall
.
Now
there
lye
many
Appeales
in
the
cause
of
God
.
And
all
Appeale
is
to
a
superiour
Court
.
The
highest
is
Gods
.
Therefore
when
Malice
and
Tyrannie
hath
done
what
it
can
to
Gods
cause
,
if
his
Seruants
doe
but
Appeale
,
as
they
euer
doe
;
The
Cause
must
in
the
end
reuolue
to
God
himselfe
,
who
alone
hath
no
superiour
.
Yet
his
very
Enemies
need
not
feare
.
For
he
will
so
plead
and
iudge
his
owne
Cause
,
that
their
owne
Consciences
shall
tell
them
his
Iudgement
's
right
.
Now
one
thing
which
laies
a
kinde
of
Necessitie
vpon
God
to
maintaine
his
own
cause
,
is
as
I
told
you
,
that
some
Men
will
not
,
and
some
men
cannot
maintaine
it
.
I
find
both
these
touched
in
the
Text.
First
,
they
that
will
not
.
For
these
words
,
Arise
,
O
God
,
and
maintaine
thine
owne
Cause
,
are
a
grieuous
taxe
vpon
all
them
to
whom
God
hath
giuen
means
&
ability
,
yet
will
not
stir
to
succour
his
cause
.
For'tis
as
if
he
had
said
,
Men
wil
not
maintaine
thy
cause
:
If
thou
wilt
haue
it
defended
thou
must
doe
it
thy selfe
.
The
Iewes
it
seemes
were
now
very
guilty
of
this
,
else
the
Prophet
would
neuer
haue
runne
with
that
earnestnesse
to
God
.
He
would
haue
prayed
to
God
had
Men
bin
neuer
so
willing
;
yes
,
God
forbid
else
;
but
had
they
done
their
duty
,
the
extremity
had
not
beene
fear'd
.
And
marke
and
tremble
at
the
curse
of
God
which
was
called
for
vpon
some
of
that
People
for
this
sinne
,
Iudg
5.
Curse
yee
Meroz
,
(
saith
the
Angell
of
the
Lord
)
curse
the
Inhabitants
thereof
.
Why
?
beause
they
came
not
vp
to
helpe
the
Lord
,
to
helpe
the
Lord
against
the
mighty
.
To
helpe
the
Lord
:
Why
,
What
cause
of
God
was
this
?
What
?
Why'twas
his
cause
of
Warre
against
Sisera
;
as
appeares
,
Iudg.
4.
Against
Sisera
;
yet
to
helpe
the
Lord
.
And
certainely
't
is
a
great
and
a
grieuous
errour
in
any
People
as
well
as
in
Israel
:
and
in
any
age
of
the
world
as
well
as
in
that
;
to
fast
,
and
pray
,
and
call
vpon
God
to
Arise
and
Maintaine
his
cause
and
their
owne
ioyn'd
with
it
;
if
in
the
meane
time
they
will
put
nor
hand
nor
purse
to
maintaine
either
their
owne
,
or
Gods
.
Their
owne
in
the
State
;
Or
Gods
in
the
Church
.
These
Men
perhaps
are
of
Tiberius
his
minde
Deorum
iniuriae
Dijs
curae
;
And
what
that
Oracle
meant
,
when
he
writ
so
to
the
Senate
;
whether
;
It
belongs
to
God
to
vindicate
his
owne
cause
;
Or
,
God
will
be
sure
to
doe
it
,
Or
let
his
cause
sinke
if
he
will
not
defend
it
;
I
am
not
certaine
.
This
I
am
sure
of
,
God
can
defend
himselfe
sine
Patrocinio
nostro
,
without
Cause
of
God
is
deposited
with
vs
;
the
feare
is
,
and
't
is
Iust
,
that
God
will
Maintaine
his
cause
,
and
leaue
vs
to
maintaine
our
owne
.
Secondly
:
They
that
cannot
.
For
these
words
,
Arise
,
O
God
,
Maintaine
thine
owne
cause
,
imply
disability
in
Man
,
as
well
as
malice
.
For
't
is
as
if
hee
had
said
;
Men
cannot
at
all
times
maintaine
thy
cause
.
If
thou
wilt
haue
it
defended
,
thou
must
doe
it
thy selfe
.
And
this
is
true
of
the
strongest
of
the
Sonnes
of
Men
,
if
they
bee
left
to
themselues
.
But
this
,
though
it
puts
vs
in
more
feare
,
yet
it
makes
vs
not
halfe
so
guilty
.
For
Guilt
followes
malice
more
then
Impotency
.
And
our
weakenesse
and
disability
is
such
,
that
we
are
not
able
to
hold
it
vp
against
so
many
and
great
Enemies
,
as
the
cause
of
God
bath
.
This
was
the
case
of
Hezekiah
;
He
durst
not
trust
to
himselfe
,
and
his
owne
strength
against
the
Hoste
of
Assiria
.
Therefore
to
his
Prayers
he
went
,
4.
Reg.
19.
O
Lord
our
God
,
do
thou
saue
vs
out
of
his
hand
:
which
is
all
one
with
the
Text.
Arise
,
and
maintaine
thine
owne
cause
.
But
I
pray
take
this
with
you
.
When
Hezekiah
pray'd
But
what
Enemies
had
the
cause
of
God
then
,
or
hath
it
at
this
day
,
that
such
earnest
prayers
were
then
,
and
are
now
made
,
that
God
would
Arise
and
maintaine
it
?
Doe
you
aske
what
Enemies
?
I
'le
tell
you
;
Perhaps
I
shall
not
be
able
to
tell
you
all
.
But
what
my
Text
tells
me
,
I
'le
shew
you
.
First
,
the
Text
tells
me
,
the
Enemies
that
came
vp
against
Gods
cause
were
fierce
,
&
had
got
some
hope
of
Aduantage
;
Implyed
in
this
,
that
the
Israelites
were
faine
to
call
for
maintenance
,
and
supply
against
them
.
Next
the
Text
tells
mee
,
these
Enemies
were
thought
too
cunning
&
too
strong
for
Israel
,
to
whom
the
defence
of
Gods
Cause
was
then
committed
:
Implied
in
this
,
that
they
were
faine
to
flie
to
God
,
and
call
him
in
to
his
owne
defence
.
A
signe
,
that
all
seconds
were
too
weak
.
Thirdly
,
the
Enemies
were
many
,
and
not
like
to
be
beaten
or
mastered
at
once
.
And
that
's
expressed
,
ver.
20.
A
multitude
of
Enemies
.
And
last
of
all
,
they
were
as
cruell
,
as
strong
and
numerous
.
For
so
wee
read
,
ver.
5.
Where
Roaring
Enemies
.
A
name
which
euer
had
some
affinitie
with
the
Diuell
,
1.
S.
Peter
5.
So
in
all
O
God
(
considering
how
thy
cause
is
streitned
)
Wherefore
art
thou
absent
from
vs
so
long
?
And
it
ends
at
Arise
and
maintaine
thy
Cause
against
them
.
And
the
forme
of
the
Prophets
Praier
is
very
considerable
too
,
and
a
great
example
to
the
Church
of
Christ
.
The
Prayer
is
,
that
God
would
Arise
,
and
maintaine
his
Cause
.
The
first
thing
the
Prophet
aimes
at
is
the
Cause
;
the
equity
&
right
that
belongs
to
it
,
not
the
respect
it
had
to
Persons
.
And
this
out
of
question
is
the
way
of
Iustice
,
to
honour
the
person
for
the
Cause
,
not
to
esteeme
the
cause
for
the
person
.
Now
men
for
the
most
part
goe
a
crosse
way
to
this
,
and
therefore
,
when
they
will
come
into
the
way
of
lustice
I
cannot
tell
.
For
vsually
all
businesse
is
sided
into
parties
.
'T
is
no
matter
for
the
Cause
,
let
who
will
maintaine
that
simply
for
it selfe
.
If
it
make
for
vs
and
our
party
,
so
farre
wee
will
maintaine
it
;
else
be
it
Gods
cause
or
whose
it
will
,
whether
it
sinke
or
swimme
,
it
shall
not
trouble
vs
.
And
I
doubt
as
the
practise
of
too
many
men
is
,
so
is
their
Prayer
.
For
the
Faction
and
the
Party
all
;
not
the
cause
,
either
as
't
is
Gods
,
the
Churches
,
or
the
States
.
And
parties
are
euer
priuate
ends
.
The
Cause
as
't
is
Gods
,
the
Churches
,
or
the
Kingdoms
is
euer
common
.
Euer
fit
to
be
made
the
Obiect
of
our
Prayers
.
Yet
this
aduantage
may
heere
be
had
.
If
euer
you
may
safely
preferre
the
person
before
the
cause
,
and
yet
be
iust
,
you
may
doe
it
heere
.
God
before
his
owne
cause
.
And
the
Reason
is
,
because
God
as
he
can
neuer
tender
an
vniust
cause
to
his
People
,
so
is
he
Iustice
it selfe
:
And
euer
Iuster
then
any
cause
of
his
that
is
without
him
.
Therefore
whatsoeuer
others
doe
,
Arise
,
O
God
,
and
maintaine
thy selfe
,
and
thine
owne
cause
.
Maintaine
it
euen
from
heauen
,
ther
's
no
great
trust
to
the
Earth
:
for
that
is
full
of
darkenesse
and
cruell
habitations
,
verse
21.
Now
all
this
while
wee
haue
almost
forgotten
,
who
't
is
that
makes
this
Prayer
.
Saint
Hierom
tells
me
,
and
hee
is
not
Epist.
Fabio
.
de
42.
Mans.
Ma.
3.
&
Elias
Cret
.
in
Naz.
Orat.
4.
alone
in
the
opinion
,
the
Psalme
was
Dauids
,
and
therefore
the
Prayer
too
.
As
a
Prophet
he
foresaw
the
danger
,
and
as
a
King
he
went
on
directly
to
the
highest
remedy
.
And
though
Kings
now
are
not
Prophets
,
yet
't
is
a
great
blessing
vpon
any
Kingdome
to
haue
the
King
a
Seer
so
farre
as
is
possible
.
To
haue
him
with
both
eyes
open
.
His
right
eye
open
and
vp
to
heauen
,
for
God
to
maintaine
him
;
And
his
other
eye
downwards
,
but
open
,
vpon
his
People
to
take
care
of
them
,
and
maintaine
them
,
with
the
same
support
that
hee
hath
receiued
from
God
.
And
herein
aboue
other
Nations
we
are
blessed
this
day
,
I
say
againe
,
Aboue
other
Nations
;
if
we
can
see
our
blessing
,
and
be
thankefull
.
For
the
King
keepes
his
eye
as
steddy
vpon
God
,
as
if
hee
had
no
helpe
below
him
:
And
yet
at
the
same
time
as
gracious
an
eye
vpon
his
People
to
relieue
their
iust
grieuances
,
as
if
he
were
more
ready
to
helpe
them
,
then
to
receiue
helpe
from
them
.
Let
not
your
hearts
be
troubled
,
neither
feare
,
S.
Ioh.
14.
Here
are
two
Kings
owne
King
.
They
are
vp
and
calling
vp
on
God
to
Arise
.
For
shame
Lagge
not
behinde
God
and
your
King
.
You
haue
beene
and
I
hope
are
,
a
valiant
Nation
,
let
nothing
dead
your
spirits
,
in
Gods
&
your
Countries
Seruice
.
And
if
any
man
drop
malignant
poyson
into
your
Eares
,
powre
it
backe
into
his
owne
bosome
.
And
Sir
,
as
you
were
first
vp
,
&
sumon'd
the
Church
to
awake
,
and
haue
sounded
an
Alarum
in
the
Eares
of
your
People
;
Not
that
they
should
Fast
and
Pray
,
and
serue
God
alone
,
but
goe
with
you
into
the
House
of
the
Lord
;
so
goe
on
to
serue
your
Preseruer
.
Your
Merit
,
and
the
Noblenesse
of
your
heart
will
glew
the
hearts
of
your
People
to
you
.
And
your
Religious
care
of
Gods
Cause
and
seruice
,
will
make
him
(
I
doubt
not
)
Arise
,
and
haste
to
the
maintenance
of
your
Cause
,
as
of
his
owne
.
Only
in
these
,
and
all
times
of
difficultie
,
bee
strong
and
of
a
good
courage
,
keepe
close
to
the
Lawe
of
the
Lord
.
Be
full
of
Counsell
,
and
then
resolute
to
Act
it
.
Else
,
if
you
shal
not
be
firme
to
deliberated
Counsells
,
they
which
are
bound
to
serue
you
,
may
seeke
and
finde
opportunities
to
serue
themselues
vpon
you
.
This
doe
,
and
God
Arise
and
be
with
you
,
as
he
was
with
Moses
;
Ios.
1.
This
do
,
The
second
thing
which
the
Prophet
would
haue
God
doe
when
he
is
risen
,
is
that
he
would
Remember
how
the
Foolish
man
blasphemeth
him
dayly
.
The
Enemies
of
Gods
Truth
,
and
of
the
peace
of
his
People
,
it
seemes
,
doe
not
onely
seeke
to
ouerthrow
his
Cause
,
but
base
&
vnciuilly
irreligious
as
they
are
,
they
flye
vpon
his
person
too
.
For
so
you
see
the
Text
changes
from
the
thing
to
the
person
.
Maintain
thy
cause
:
but
remember
,
the
Reproach
runs
against
thy selfe
:
They
blasphemethee
.
And
by
this
you
may
see
how
dangerous
a
thing
it
is
for
any
Men
;
or
any
States
,
to
become
Enemies
to
the
Cause
of
God
.
For
sinne
will
not
stay
till
it
haue
wrought
them
farther
,
euen
into
enmity
against
God
himselfe
.
And
therefore
this
sin
here
,
a
high
and
a
presumptuous
sinne
,
is
not
called
the
presumption
of
them
that
hate
Gods
Cause
,
but
of
them
which
hate
God
himselfe
,
Ver.
24.
Presumption
easily
falls
to
Reproach
goodnes
itselfe
.
But
what
Reproach
is
it
these
Enemies
cast
vpon
God
?
What
?
Why
,
't
was
in
the
highest
degree
.
'T
was
Blasphemy
.
For
so
Saint
Basil
renders
my
And
men
of
all
sorts
,
as
well
as
vsurping
Enemies
,
had
need
bee
watchfull
ouer
this
sin
.
For
a
man
may
quickly
be
within
the
borders
of
it
,
before
hee
be
aware
;
especially
,
if
he
be
bold
and
busie
with
the
Cause
of
God
,
as
it
is
reserued
and
secret
in
himselfe
.
For
since
all
Blasphemie
is
a
Derogation
of
some
Excellencie
chiefly
in
God
:
the
Schoole
collects
and
But
I
pray
,
who
or
what
manner
of
Enemy
was
it
,
that
made
thus
bold
with
God
?
Who
?
why
,
my
Text
answers
that
too
.
Sculous
fuit
,
it
was
the
foolish
Man
:
And
you
may
know
so
much
by
his
boldnesse
.
We
find
,
Psal.
14.
There
blasphemed
God
.
But
't
was
in
his
heart
.
Out
of
his
mouth
hee
durst
not
let
it
goe
:
not
once
.
And
this
Foole
was
in
the
same
feare
at
first
.
For
his
Blasphemie
kept
in
his
heart
,
verse
9.
S.
Basil
,
and
The
Prophet
no
question
knew
these
Enemies
what
they
were
,
and
that
they
had
other
names
beside
Fooles
.
But
hee
fits
them
with
their
Name
of
Merit
:
That
they
deserued
,
that
he
giues
them
.
I
told
you
these
Enemies
were
cunning
,
subtill
Enemies
.
And
't
is
true
:
But
Malignity
against
Gods
cause
,
and
Blasphemie
against
his
Person
,
will
make
the
greatest
Wisedome
in
the
world
turne
Foole.
And
Follie
dares
aduenture
any
thing
against
Man
:
Nay
,
against
God
too
:
which
is
a
like
true
of
the
Foole
at
home
,
and
the
Foole
abroad
.
The
Prophet
pray'd
against
their
Enemies
,
as
we
doe
now
against
ours
.
O
my
God
make
them
as
a
wheele
,
Psal.
83.
And
see
And
I
pray
obserue
:
These
Enemies
that
beset
Gods
Cause
at
Ierusalem
were
a
Nation
.
And
so
some
reade
heere
;
Not
the
Foolish
man
,
but
the
Foolish
People
.
And
a
powerfull
Nation
they
were
,
were
they
Babilonians
,
Syrians
,
or
Romanes
.
And
one
of
them
they
were
.
And
yet
you
see
the
Prophet
giues
them
,
no
other
,
no
better
name
,
then
Foole
,
when
they
violently
persecute
Gods
Cause
.
Indeed
they
deserue
it
.
And
this
Sinne
is
as
able
to
Foole
a
whole
Nation
,
as
a
particular
Man
.
Nay
the
holy
Ghost
heere
speakes
of
them
as
of
one
Man
.
As
if
Blasphemie
could
change
a
whole
Nation
into
one
Foole.
And
surely
,
't
is
no
hard
thing
with
God
to
make
the
wisedome
of
the
whole
world
Foolishnesse
,
1
Cor.
1.
And
't
is
And
see
I
beseech
you
how
their
sins
continue
:
Once
a
Foole
in
this
kinde
,
and
an
Enemy
to
Gods
Cause
,
and
a
Blasphemer
of
his
Person
euer
after
,
without
a
great
deale
of
mercy
.
And
this
is
noted
in
the
circumstance
Tota
Die
,
and
Quotidie
,
Daily
,
and
all
the
day
long
at
this
Blasphemy
:
And
't
is
vsuall
this
with
Enemies
;
All
the
day
:
For
their
Studdie
is
vpon
it
.
And
euery
day
:
For
these
Enemies
were
the
same
in
Blasphemy
,
The
day
of
their
preparation
:
The
day
of
their
Fight
;
&
the
day
of
their
Victory
.
And
Ruffinus
obserues
that
this
Blasphemy
grew
in
the
It
is
too
much
to
see
the
cause
of
God
opposed
:
To
heare
the
Name
of
GOD
Blasphemed
,
were
it
but
once
:
But
all
the
day
long
,
and
euery
day
is
a
Tentation
allmost
vnsupportable
to
Christian
and
religious
hearts
.
Yet
this
wee
must
bee
Inur'd
to
heare
against
King
and
Church
,
and
God
himselfe
,
if
wee
take
not
better
course
then
hitherto
wee
haue
done
to
keepe
out
the
Enemy
and
his
Blasphemy
.
Against
this
't
was
time
for
the
Prophet
,
and
't
is
time
for
vs
to
pray
.
The
Blasphemy
of
an
Enemie
is
a
very
vrgent
Motiue
to
make
Men
pray
.
And
the
Prayer
of
the
Prophet
heere
,
that
God
would
remember
the
Blasphemer
,
was
very
feruent
.
For
he
beginnes
this
Prayer
,
at
Remember
the
Rebuke
of
the
Enemy
,
verse
20.
And
Remember
the
Blasphemy
of
this
Foole
,
v.
23.
Remember
and
forget
it
not
,
verse
24.
This
was
the
Prophet's
Zeale
for
Gods
Cause
,
and
you
cold
Prayers
are
not
they
which
remoue
the
Blasphemy
of
Enemies
.
The
Prayers
indeed
of
but
one
righteous
Man
doth
much
,
but
't
is
when
they
are
feruent
,
S.
Iaco.
5.
But
you
will
say
:
What
needs
all
this
calling
vpon
God
to
Remember
?
Is
it
possible
he
should
forget
?
not
possible
cannot
sleepe
:
Yet
to
awaken
not
him
but
our
poore
vnderstanding
concerning
him
the
Praier
was
,
Arise
,
O
God
.
So
heere
,
though
God
cannot
forget
,
yet
because
in
his
prouidence
,
he
somtimes
carries
himselfe
to
our
sense
and
apprehension
,
Ad
modum
obliuiscentis
,
as
if
hee
did
forget
;
and
threatens
that
hee
will
forget
;
Obliuione
obliuiscar
eorum
,
Ose.
1.
Arise
,
O
Lord
,
yes
,
and
Remember
too
.
Why
,
but
since
heer
's
Enmity
against
the
Cause
of
God
,
and
Blasphemy
against
himselfe
,
why
doth
the
Prophet
aske
no
more
of
God
,
but
that
he
would
remember
this
?
Why
?
why
certainly'tis
,
because
there
's
aboundantly
enough
of
that
.
He
knew
if
God
did
Remember
,
he
would
punish
?
And
(
as
S.
Ierome
obserues
)
hee
therefore
Remembers
,
that
hee
may
confound
in
Iudgement
.
And
indeede
in
Gods
Language
to
Marke
and
Remember
,
is
many
times
to
punish
:
and
not
to
Remember
,
is
to
forgiue
If
thou
Lord
shouldest
be
extreame
to
marke
and
obserue
;
that
is
,
to
punish
,
What
is
done
amisse
,
Psal.
130.
And
the
Remember
not
Lord
our
Offences
.
And
therefore
the
Prophets
Praier
was
home
enough
,
Remember
Lord
:
Yes
,
do
but
that
,
and
we
either
haue
,
or
shall
haue
enough
and
our
enemies
too
.
We
,
I
hope
of
deliuerance
and
preseruation
,
and
they
of
punishment
.
Thus
you
haue
heard
the
Prophets
praier
,
and
I
hope
made
your
owne
,
that
God
would
Arise
and
bestir
himself
.
And
what
he
desired
God
would
do
,
both
for
State
and
Church
when
he
was
Risen
.
That
is
;
That
hee
would
pleade
and
maintaine
his
owne
Cause
.
And
Remember
,
that
is
,
punish
,
in
his
owne
time
the
Blasphemy
of
all
them
,
that
reproach
or
detract
from
it
or
him
.
One
thing
yet
remaines
and
't
is
fit
to
be
thought
vpon
this
day
,
euerie
daie
,
all
the
day
long
.
And
that
is
,
what
it
is
that
makes
God
a
Protector
of
any
King
,
any
State
,
any
Nationall
Church
,
against
either
in
bred
or
forraine
Enemies
.
Against
the
Fox
at
home
and
the
Lion
abroad
.
And
that
certainly
is
;
for
the
State
to
goe
on
with
Honour
and
Iustice
.
And
for
the
Church
to
labour
Deuotion
as
much
at
least
,
if
not
more
then
knowledge
.
For
else
Gods
cause
and
ours
may
be
two
.
And
then
God
may
Arise
,
and
maintaine
his
owne
,
but
leaue
vs
to
the
Famine
,
to
the
Pestilence
,
to
the
Sword
,
to
any
other
Iudgement
.
The
onely
way
to
make
God
Arise
as
soone
as
euer
we
call
:
Nay
,
to
preuent
our
call
and
come
in
to
helpe
before
we
pray
,
is
,
for
both
King
and
People
,
State
and
Church
,
to
weaue
their
Cause
and
Gods
together
.
To
incorporate
them
so
,
that
no
cunning
of
the
Diuel
may
be
able
to
separate
them
.
For
then
the
benefit
is
apparant
.
God
cannot
Arise
and
maintaine
his
owne
cause
,
but
he
must
maintaine
ours
too
:
because
't
is
one
with
his
.
And
his
owne
(
doubt
you
not
)
he
will
maintaine
,
against
the
proudest
Enemie
that
can
come
against
it
.
And
certainly
the
greatest
hope
and
confidence
of
Gods
Assistance
to
any
Nation
,
to
anie
Man
,
that
can
preceed
deliuerance
itself
,
is
to
make
their
Cause
all
one
with
Gods
.
And
that
is
done
by
vpholding
his
,
and
conforming
theirs
.
Our
safety
then
is
when
our
cause
is
one
with
Gods
:
Our
danger
when
they
differ
.
But
what
is
it
that
puts
the
difference
betweene
them
?
What
?
why
that
which
put
the
first
Enmity
betweene
God
and
Man
,
Sinne.
And
therefore
if
wee
will
quit
the
Enmity
and
bee
made
friends
,
the
onely
way
to
reconcile
vs
with
God
,
and
our
Cause
with
his
,
is
by
Faith
and
Repentance
to
banish
Sin
.
The
sooner
this
is
done
,
the
sooner
we
are
safe
:
which
cannot
be
till
our
Cause
be
one
with
Gods
:
One
,
and
yet
when
't
is
one
the
preheminence
is
still
with
Gods
Cause
,
we
must
not
suffer
ours
to
step
on
before
him
.
For
our
Cause
as
't
is
spirituall
and
concernes
our
soules
,
if
it
be
neuer
so
good
,
neuer
so
close
ioyned
with
Gods
,
yet
God's
is
to
haue
the
precedence
.
For
be
ours
neuer
so
good
,
I
must
begge
of
your
humility
to
Remember
,
that
Gods
Grace
did
both
preuent
and
follow
,
to
make
it
so
.
And
therefore
we
are
to
put
his
cause
first
,
and
to
pray
chiefly
for
the
maintenance
of
that
which
gaue
worth
to
ours
.
And
for
our
cause
as
't
is
tempor
all
and
concernes
this
life
onely
,
Our
safety
,
life
,
and
liuely-hood
;
Gods
cause
is
to
haue
the
precedence
of
that
much
more
.
Father
and
Mother
,
Wife
and
Children
,
Brethren
and
Sisters
,
Life
and
all
,
must
be
accounted
as
nothing
to
Gods
Cause
,
S.
Luke
14.
And
it
hath
euer
been
a
signe
that
the
Soule
of
a
Man
when
they
seeke
first
the
Kingdome
of
GOD
and
the
righteousnesse
thereof
,
and
leaue
God
to
minister
and
maintaine
the
rest
,
S.
Mat.
6.
When
they
are
And
yet
our
giuing
Gods
Cause
the
precedence
,
in
our
loue
to
it
,
and
our
Prayers
for
it
,
is
no
exclusion
of
our
own
Cause
:
Nay
,
the
preferring
of
Gods
before
our
owne
,
And
the
making
of
our
owne
conformable
to
Gods
,
Is
the
way
to
make
God
as
iealous
of
our
safety
from
all
extremity
,
as
he
is
to
vindicate
his
owne
honour
from
Reproach
and
Blasphemy
.
And
therefore
though
the
Prophet
heere
(
as
Theodoret
obserues
)
doth
not
say
Arise
,
O
God
,
and
maintaine
Causam
meam
,
my
cause
,
but
thine
owne
.
Yet
the
same
God
that
will
haue
vs
preferre
his
cause
,
will
haue
vs
pray
for
our
owne
like
wise
.
And
so
the
Prophet
did
:
For
though
he
be
heere
all
for
Gods
cause
;
yet
wee
haue
hime
very
earnest
for
his
owne
too
.
Pleade
thou
my
cause
O
Lord
with
them
that
striue
with
me
,
and
fight
thou
against
them
,
that
fight
against
me
,
Psal.
35.
And
defend
my
cause
,
O
God
,
against
the
vngodly
People
,
Thy
cause
O
God
;
and
my
Cause
O
God
.
But
the
Rule
of
Practise
goes
heere
;
Gods
cause
must
leade
,
that
ours
may
follow
it
,
vnder
the
protection
of
God
.
As
we
haue
therefore
now
begun
,
so
let
vs
pray
on
as
the
Prophet
did
.
That
God
euen
our
Gracious
Father
will
bee
no
longer
like
vnto
one
that
sleepes
:
That
hee
will
Arise
,
and
blow
ouer
these
feares
from
vs
.
'T
is
but
his
Breath
,
and
he
can
drie
the
Cloudes
,
that
they
drop
not
Rottennesse
vpon
our
Haruest
.
'T
is
but
his
Breath
,
and
he
can
cleere
the
Ayre
of
Infection
,
as
well
all
ouer
the
Kingdome
,
as
he
hath
,
beyond
admiration
,
done
it
in
our
chiefe
City
.
And
't
is
but
the
same
Breath
,
and
he
can
shake
our
Enemies
to
peeces
in
the
Sea
.
That
God
being
Arisen
and
come
neere
in
prouidence
,
will
pleade
first
,
and
after
maintaine
his
owne
Cause
.
His
owne
in
the
hand
of
the
King
:
His
owne
in
the
heart
of
the
Church
:
And
his
owne
in
the
Holinesse
of
his
Name
.
That
he
will
giue
this
State
and
Church
,
and
euery
Member
of
both
such
grace
,
that
our
cause
may
bee
his
,
and
his
Maintenance
ours
.
That
he
wil
remember
and
that
's
enough
,
that
if
his
Cause
bee
ours
,
our
Enemies
are
his
.
That
we
may
so
order
our
liues
by
his
Grace
,
that
if
these
or
any
Enemies
will
Blaspheme
,
it
may
not
bee
Him
for
our
sinnes
,
but
Vs
for
his
seruice
.
That
our
Enemies
and
his
,
how-wise
soeuer
in
other
things
,
yet
in
their
plots
and
practises
against
vs
may
be
written
in
the
Text-Letters
FOOLES
.
That
we
,
being
preserued
from
them
and
all
other
Aduersity
,
may
take
warning
in
time
to
mend
our
liues
,
and
so
heereafter
liue
to
honour
and
serue
him
,
that
the
world
may
see
he
hath
beene
mercifull
,
and
wee
labour
to
be
Thankfull
.
That
after
the
maintenance
of
his
and
our
Cause
heere
,
we
may
in
our
seuerall
times
be
receiued
vp
to
him
in
Glory
,
Through
Iesus
Christ
our
Lord
:
To
whom
with
the
Father
,
&c.
FINIS
.