CONCERNING
THE
TITLE
WHEREFORE
THESE
ARE
CALLED
THE
PSALMES
OF
DEGREES
.
COncerning
the
title
of
these
Psalmes
,
first
here
riseth
a
question
,
wherefore
they
are
called
the
Psalmes
of
degrees
or
steares
,
or
after
some
translations
,
of
the
ascendings
vp
.
Wherein
the
opinions
of
the
interpreters
be
diuers
,
all
which
it
shall
not
be
here
needefull
to
rehearse
.
Some
wryte
that
they
were
so
called
because
the
Leuites
or
Priestes
did
sing
them
in
the
ascending
vp
to
the
temple
,
or
on
the
steares
of
the
temple
(
for
in
the
history
of
the
Kings
it
is
wrytten
that
the●
went
vp
by
steares
to
the
temple
,
)
and
those
steppes
were
numbred
to
be
fifteene
,
&
that
there
were
Psalmes
appoynted
to
be
song
on
euery
steare
.
Whether
this
be
true
or
not
,
it
is
no
great
matter
,
but
to
me
it
seemeth
not
to
be
true
.
Albeit
it
can
not
be
denyed
but
the
hebrew
word
signifieth
steares
or
ascendinges
vpward
.
Therefore
I
abide
in
the
simple
and
plaine
sense
as
much
as
I
may
,
and
iudge
that
they
are
so
called
because
the
Leuites
or
Priestes
were
wont
to
sing
them
vpon
the
steares
or
some
high
place
:
Euen
as
with
vs
he
that
beginneth
the
Psalmes
or
preacheth
,
standeth
in
a
place
aboue
the
rest
,
that
he
may
be
the
better
seene
and
heard
.
For
it
seemeth
not
that
these
Psalmes
were
song
of
the
multitude
which
were
in
the
temple
,
or
of
the
rest
of
the
quiere
,
but
of
certaine
which
were
appoynted
to
sing
them
,
or
at
least
wise
to
begin
them
on
the
steares
to
the
rest
,
&
so
haue
their
name
:
like
as
some
other
of
the
Psalmes
haue
their
name
&
title
of
the
singer
.
But
how
should
a
man
know
all
their
rites
&
ceremonies
,
especially
after
so
long
a
time
,
wherby
they
are
now
cleane
worne
out
of
the
memory
of
all
men
?
Seeing
therefore
among
such
a
multitude
of
Psalmes
,
when
the
lawe
was
yet
in
his
full
force
&
power
,
some
were
wont
to
be
song
with
one
maner
of
ceremony
and
some
with
an
other
,
according
to
the
time
and
place
,
as
the
vse
and
custome
then
was
,
let
this
suffice
vs
to
thinke
that
this
title
pertaineth
to
no
poynt
of
doctrine
,
but
only
to
the
ceremony
of
the
singers
,
what
maner
of
ceremony
soeuer
it
was
.
There
were
24.
orders
of
Priests
which
serued
in
the
temple
.
It
might
be
therefore
that
sometimes
the
quiere
song
alone
,
and
not
the
people
:
sometimes
but
a
part
thereof
,
and
sometimes
they
song
by
course
,
and
afterwards
also
the
people
song
&
gaue
a
consent
,
as
it
were
,
vnto
the
other
.
But
of
these
thinges
(
as
I
sayd
)
we
can
haue
no
certaintie
,
&
also
they
helpe
litle
to
the
vnderstanding
of
the
Psalmes
,
and
therefore
I
leaue
to
speake
any
further
thereof
,
omitting
also
to
shew
why
they
are
fifteene
in
number
,
&
why
they
haue
specially
this
title
.
For
albeit
we
busie
our selues
herein
neuer
so
much
,
yet
the
matter
remayneth
in
doubt
and
our
labour
is
but
in
vaine
.
Some
expound
these
Psalmes
of
steppes
or
ascendings
vp
,
to
signfie
a
completing
or
finishing
,
because
they
were
commonly
song
in
the
ende
when
the
people
should
depart
and
the
diuine
seruice
was
finished
,
and
therefore
were
called
the
Psalmes
of
the
ascendings
vp
,
for
the
finishing
&
closing
vp
of
the
diuine
seruice
:
And
in
deede
,
because
they
are
briefe
and
set
forth
very
notable
doctrine
,
therefore
they
were
most
meete
for
the
conclusion
and
closing
vp
of
all
.
The
120.
Psalme
.
I
called
vnto
the
Lord
in
my
trouble
,
&c.
The
argument
of
the
Psalm
.
This
Psalme
I
iudge
to
be
an
inuocation
or
prayer
for
the
helpe
of
God
against
euill
and
pestilent
tongues
,
or
against
such
euils
as
pestilent
tongues
,
that
is
to
say
,
heretikes
bring
into
the
Church
of
God
when
they
teach
any
thing
against
true
and
sound
doctrine
.
For
that
is
a
most
perilous
tentation
when
doctrine
is
assayled
and
impugned
.
For
the
Deuil
hath
two
wayes
whereby
he
vexeth
the
Church
of
God
,
heresies
and
the
sword
or
persecution
.
For
this
cause
our
Sauiour
Christ
also
calleth
him
a
lyer
and
a
murtherer
.
Therefore
all
the
Psalmes
almost
consist
in
these
two
points
,
namely
to
call
vpon
God
for
his
helpe
and
protection
either
against
Satan
the
murtherer
,
The
Psalmes
pray
in
two
respctes
agaynst
Satan
.
or
against
Satan
the
lyer
:
that
is
,
either
against
pestilent
doctrine
,
or
els
vnder
the
crosse
and
persecution
,
against
cruell
tyrannes
.
Of
murther
there
be
diuers
kindes
,
whereby
Satan
afflicteth
the
Church
of
God
.
Some
he
exerciseth
with
the
feare
of
death
,
Satan
how
he
is
a
murtherer
.
some
with
sclaunders
,
some
with
iniurie
and
oppression
of
enemies
,
some
with
hatred
and
malice
,
and
some
with
other
troubles
and
calamities
,
and
these
do
belong
to
persecution
&
cruelty
.
How
he
is
a
lyer
.
To
lying
doe
belong
those
things
which
he
worketh
by
his
ministers
,
specially
in
the
church
of
God
,
through
false
doctrine
and
wicked
opinions
,
whereby
he
troubleth
mens
consciences
:
also
through
inward
tentations
,
when
he
vexeth
the
godly
with
the
venimous
dartes
of
desperation
,
mistrust
and
blasphemy
,
and
so
vnder
the
name
of
God
,
whom
he
may
,
murthereth
and
carieth
vnto
hell
:
for
all
these
lying
comprehendeth
.
Of
these
perilous
tentations
we
see
the
church
of
God
to
haue
greuously
complained
,
not
only
in
the
Psalmes
,
but
also
throughout
the
whole
Scriptures
,
that
it
hath
be●●●sore
assayled
with
tyranny
,
errour
,
heresie
,
&c.
But
this
Psalme
(
as
I
sayd
)
doth
properly
pertayne
to
the
former
kinde
of
tentation
concerning
pestilent
doctrine
▪
albeit
it
toucheth
the
other
also
.
For
it
can
not
be
,
but
that
false
and
lying
teachers
must
be
also
bloody
and
cruel
,
being
bent
to
defend
their
wicked
doctrine
&
impiety
by
all
meanes
possible
.
The
Deuill
also
begnileth
the
hearts
of
men
with
lying
and
falshoode
,
that
he
may
thereby
stirre
vp
occasions
of
murther
and
bloodshed
,
as
among
many
other
examples
of
the
church
,
the
murther
of
our
first
parents
in
paradise
doth
well
declare
:
Our
first
parents
deceiued
by
lying
.
for
Satan
with
lying
deceiued
them
,
that
he
might
bring
them
to
destruction
.
And
because
the
Church
of
God
,
through
lying
and
selaunderous
conga●es
suffereth
now
euery
where
the
like
tentation
,
the
cruell
hatred
of
the
worl●
,
and
all
calamities
for
the
confession
of
pure
and
sincere
doctrine
,
it
is
therefore
necessary
for
vs
to
be
feruent
in
prayer
against
the
like
pestilent
tongues
in
those
our
dayes
,
that
they
may
haue
no
power
to
hurt
so
much
as
they
would
▪
Verse
.1
.
I
called
vnto
the
Lorde
in
my
trouble
and
he
hearde
me
.
This
verse
conteineth
not
onely
an
example
,
but
also
doctrine
whereby
we
may
learne
what
we
ought
to
doe
in
these
tentations
of
the
lying
tongue
,
namely
when
we
haue
to
doe
with
such
peruerse
and
obstinate
heretiks
as
wil
by
no
meanes
be
reduced
from
their
false
doctrine
and
errours
into
the
way
of
truth
.
For
by
long
experience
and
after
many
and
great
conflictes
haue
we
learned
,
that
(
as
Paule
sayeth
)
they
are
condemned
euen
by
theyr
owne
iudgement
or
the
testimony
of
their
owne
conscience
,
and
therfore
after
they
haue
bene
once
or
twise
warned
,
they
ought
to
be
geuen
ouer
and
auoyded
.
The
authors
of
wicked
doctrine
are
incorrigible
.
And
this
haue
we
found
especially
in
the
chiefe
defenders
and
maintayners
of
wicked
doctrine
,
that
for
all
that
can
be
said
or
deuised
,
they
wil
neuer
be
the
better
.
It
may
be
that
some
times
they
will
geue
place
to
the
trueth
:
for
by
the
power
of
Gods
word
they
may
be
conuinced
,
but
they
will
neuer
be
conuerted
.
For
if
you
stop
their
blasphemous
mouthes
one
way
,
yet
wil
they
not
so
geue
ouer
,
but
seeke
new
occasions
to
fight
against
the
truth
.
Such
therefore
as
wilfully
striue
against
the
trueth
,
and
will
not
be
conuerted
,
after
o●ce
or
twise
warning
,
let
vs
geue
ouer
,
&
by
the
example
of
Dauid
let
vs
with
prayer
fight
against
them
:
Like
as
we
must
pray
also
for
our
brethren
,
that
with
the
deceitfull
shew
of
trueth
they
be
not
seduced
.
More
then
this
we
can
doe
nothing
.
For
the
deuil
,
the
father
of
all
heresies
,
is
such
a
Proteus
,
Proteus
was
one
that
could
chaunge
him selfe
into
diuers
formes
,
as
nowe
into
a
beast
,
nowe
into
a
tree
,
and
now
into
some
other
thing
else
.
so
slippery
and
full
of
sleights
,
that
we
shall
neuer
knowe
howe
or
which
way
to
lay
hold
on
him
.
For
if
we
stoppe
one
crest
,
he
will
finde
twenty
moe
whereby
he
will
wind
him selfe
out
againe
,
and
(
as
the
winde
enclosed
by
force
)
will
seeke
and
search
euery
way
howe
he
may
get
out
.
For
against
him
chiefly
we
fight
when
we
haue
to
doe
with
heretikes
.
Wherefore
by
disputing
and
contending
we
shal
not
preuaile
against
him
.
Notwithstanding
we
must
doe
herein
what
we
may
,
that
the
ministers
of
Satan
may
be
reproued
and
conuinced
for
the
behoofe
of
the
Church
.
But
to
the
externall
word
we
must
ioyne
prayer
,
whereby
specially
the
wicked
spirit
is
repressed
and
bridled
.
This
prayer
did
beate
downe
Arius
,
Manicheus
,
Sabellius
.
This
confounded
the
Pharises
and
vnbeleuing
Sinagoge
.
This
hath
subdued
the
authors
of
sects
in
these
our
dayes
:
And
they
that
will
not
heare
vs
exhorting
and
reprouing
them
,
shall
feele
the
force
of
our
prayer
crying
out
vnto
God
for
the
sanctifying
of
his
name
,
&
the
comming
of
his
kingdom
.
This
is
the
only
way
to
obtayne
the
victory
:
So
that
these
pestilen●
tongues
,
although
they
seeme
to
preuaile
against
vs
for
a
time
,
yet
shall
they
at
the
length
be
vtterly
rooted
out
.
We
must
therefore
goe
wisely
and
circumspectly
to
worke
in
this
daungerous
case
,
and
cast
away
all
confidence
of
our
owne
wisedom
,
yea
although
we
haue
the
word
of
God
neuer
so
much
on
our
side
.
For
we
fight
not
against
flesh
and
blood
,
but
against
spirituall
wickednes
.
If
we
had
to
doe
with
flesh
and
blood
onely
,
we
would
so
defend
and
fortifie
our
cause
with
matter
and
force
of
argument
sufficient
,
that
nothing
shoulde
be
able
to
counterueile
the
same
.
But
now
we
haue
experience
,
that
when
they
are
with
arguments
and
authority
of
Scripture
vtterly
confounded
,
yet
do
they
still
with
toth
and
nayle
hold
fast
their
errour
,
and
labour
by
all
meanes
possible
to
defend
the
same
.
This
sinne
therefore
I
am
wont
to
compare
to
the
sinne
of
Iudas
,
who
coulde
not
excuse
his
deuelishe
purpose
that
he
went
about
in
betraying
of
Christ
,
and
yet
he
neuer
rested
vntill
he
had
brought
the
same
to
passe
:
for
Satan
moued
him
so
to
doe
.
Euen
so
when
these
authours
and
maintayners
of
hereticall
doctrine
are
manifestly
conuinced
,
yet
Satan
will
not
so
geue
them
ouer
,
nor
suffer
them
to
rest
.
Against
heresies
we
must
fight
especially
with
prayer
.
Wherefore
it
is
necessary
that
herewithall
we
adioyne
prayer
,
and
with
prayer
specially
we
must
fight
,
according
to
the
notable
and
most
comfortable
example
of
Dauid
here
in
this
place
,
which
sayth
:
I
called
vpon
the
Lord
in
my
trouble
,
&c.
As
if
he
shoulde
say
,
in
this
daunger
of
wicked
doctrine
whilest
I
sought
the
conuersion
of
the
false
prophetes
,
and
to
bring
them
to
the
knowledge
of
their
errour
,
all
that
I
did
,
was
but
in
vayne
.
For
Satan
who
had
possessed
their
heartes
,
is
so
slipperie
,
that
it
is
not
possible
to
take
any
holde
on
him
.
Moreouer
,
if
ye
looke
to
the
number
,
they
which
set
them selues
agaynst
me
,
were
both
moe
in
number
and
more
mightie
in
power
.
What
shoulde
I
miserable
man
doe
in
this
distresse
?
Euen
thus
doe
I.
After
that
I
haue
diligently
taught
and
set
forth
the
worde
of
the
Lorde
,
both
warning
my
brethren
of
the
daunger
,
&
the
other
also
of
their
errour
,
I
ascende
vnto
my
God
by
prayer
,
and
shewe
vnto
him
myne
affliction
,
being
vndoubtedly
perswaded
,
that
he
will
heare
my
prayer
.
Thus
Dauid
setteth
forth
vnto
vs
his
owne
example
,
and
sheweth
what
he
himselfe
was
wont
to
doe
.
But
,
to
talke
of
these
thinges
and
to
teache
them
vnto
others
,
as
it
is
an
easie
matter
,
so
by
experience
we
finde
and
in
our selues
we
feele
howe
hard
it
is
to
performe
the
same
in
deede
.
For
first
these
euills
which
the
father
of
lyes
styrreth
vppe
by
wicked
doctrine
,
the
godly
can
not
beholde
without
great
griefe
and
sorrowe
.
Besides
this
,
they
are
without
all
hope
of
remedie
,
for
that
the
rage
of
pestilent
doctrine
is
more
horrible
then
the
force
and
violence
of
fire
and
water
which
suddenly
consumeth
and
destroyeth
all
thinges
.
The
heart
therefore
is
on
ech
side
troubled
and
vexed
,
both
with
feare
of
the
calamitie
that
shall
followe
,
and
also
with
the
sense
and
feeling
of
the
present
euills
.
Nowe
,
if
there
be
ioyned
with
all
these
thinges
,
an
inward
crosse
and
affliction
,
Inward
tribulation
and
affliction
of
the
soule
.
so
that
the
hearte
doe
also
feele
the
displeasure
of
God
,
here
it
seemeth
impossible
for
a
man
to
pray
.
And
doubtlesse
a
man
vnexpert
and
vnskilfull
in
these
matters
,
and
presuming
of
the
worde
and
his
owne
knowledge
,
shall
gayne
nothing
thereby
but
infinite
troubles
and
vexation
.
For
,
to
teache
,
to
reproue
and
to
conuince
,
is
not
sufficient
,
but
God
withall
must
giue
the
encrease
,
that
not
onely
we
with
our
brethren
may
be
preserued
in
sound
doctrine
,
but
also
such
as
teach
the
contrary
may
be
rooted
out
and
brought
to
naught
.
And
this
by
prayer
onely
is
obtayned
.
But
howe
hard
a
thing
this
is
,
we
haue
alreadie
declared
.
To
read
the
word
,
to
heare
the
word
,
and
to
teach
the
word
,
are
in
deede
excellent
and
heauenly
works
,
which
require
the
help
and
aide
of
the
holy
Ghost
:
The
vse
and
practise
of
faith
.
but
the
inward
practise
of
faith
,
so
to
conuert
vnto
the
Lord
,
so
to
pray
,
so
to
presume
of
Gods
fauour
that
thy
prayer
shall
please
him
,
and
that
he
will
heare
the
same
,
that
is
a
hard
matter
in
deede
.
For
fearefull
consciences
many
tymes
feele
not
this
certainty
and
assurance
in
them selues
,
but
are
brought
to
such
doubting
and
mistrust
,
that
they
can
conceaue
no
hope
of
helpe
or
comfort
,
especially
such
as
are
touched
with
the
remorse
of
conscience
,
gilt
of
sinne
,
and
the
feeling
of
their
owne
vnworthines
.
For
in
this
case
it
oftentimes
commeth
to
passe
,
that
the
minde
beginneth
first
to
doubt
whether
prayer
will
any
thing
auaile
or
not
.
They
that
are
brought
to
this
poynt
can
not
pray
,
especially
if
they
measure
the
same
after
the
sense
&
feeling
of
their
owne
vnworthines
.
But
here
thou
must
not
regard
what
thou
art
,
but
rather
looke
to
the
promise
of
God
,
the
necessitie
of
prayer
,
the
daunger
that
followeth
the
neglecting
thereof
,
and
the
thing
it selfe
for
the
which
thou
oughtest
to
pray
.
Setting
these
things
before
thine
eyes
,
albeit
thine
owne
conscience
and
vnworthines
call
thee
from
prayer
,
yet
shalt
thou
be
constrayned
by
prayer
to
flie
to
God
for
help
and
succour
.
For
if
a
man
,
(
for
examples
sake
)
haue
committed
theft
,
murder
or
some
other
notorious
crime
,
and
in
flying
away
falleth
into
the
water
and
so
into
daunger
of
drowning
,
shall
he
not
pray
because
his
conscience
accuseth
him
that
he
hath
done
wickedly
?
Nay
,
how
much
the
more
great
and
grieuous
the
sinne
is
,
and
the
necessity
of
praier
more
vrgent
,
so
much
the
more
earnestly
ought
the
mind
to
be
stirred
vp
and
more
ready
to
prayer
.
In
like
maner
must
we
doe
also
in
this
tentation
and
daunger
of
wicked
doctrine
.
And
whatsoeuer
we
be
,
we
must
rather
consider
the
great
enormities
that
Satan
raiseth
vp
by
lying
ministers
,
then
whether
we
be
worthie
to
be
heard
or
no.
Howe
the
mindes
of
men
must
be
stirred
vp
to
prayer
.
To
this
doth
the
promise
also
allure
vs
.
For
we
haue
a
promise
in
Christ
that
we
shall
be
heard
:
yea
and
Christ
him selfe
also
hath
prescribed
vnto
vs
the
very
words
,
syllables
&
letters
which
we
should
vse
in
praier
.
We
haue
also
a
commaundement
to
pray
:
so
that
it
is
not
in
our
choyse
to
pray
or
not
to
pray
,
but
it
is
a
work
commaunded
of
God
.
Now
,
when
we
remember
these
thinges
,
and
then
consider
on
the
one
side
how
necessary
a
thing
it
is
for
vs
to
pray
,
and
on
the
other
side
howe
great
the
daunger
is
if
we
doe
not
pray
,
then
are
our
mindes
quickned
and
the
tentation
or
conscience
of
our
owne
vnworthines
is
,
Tribulation
stirreth
men
vp
to
prayer
.
as
it
were
swallowed
vp
.
Like
as
it
hapneth
also
in
sudden
daungers
:
as
when
a
man
in
his
iorney
falleth
into
the
hands
of
theeues
or
is
in
great
perill
of
drowning
,
here
,
before
he
can
once
think
of
his
own
vnworthines
,
he
bursteth
out
into
these
wordes
,
or
this
cogitation
:
O
God
,
be
mercifull
vnto
me
.
And
here
the
saying
of
the
Phisicians
is
found
most
true
,
that
sharpe
sawces
prouoke
the
appetite
.
For
there
is
no
better
scholemaster
to
teach
vs
to
pray
,
then
necessity
.
But
whiles
we
walke
in
securitie
and
are
not
touched
with
any
feeling
of
present
daungers
,
no
maruell
is
it
if
our
prayer
be
either
no
prayer
at
all
,
or
else
in
dede
very
faynt
and
cold
.
For
mine
owne
part
I
can
say
by
experience
,
Luther
writeth
that
which
he
hath
proued
by
experience
.
that
I
neuer
pray
more
hartely
then
in
the
time
of
trouble
and
affliction
.
And
this
is
that
sharpe
sawce
which
stirred
vp
also
in
Dauid
a
hunger
,
as
it
were
,
and
an
appetite
to
pray
,
as
he
sayth
:
I
called
vnto
the
Lord
in
my
trouble
,
&c.
We
may
learne
therefore
out
of
this
verse
that
Dauid
vsed
this
remedy
against
lying
tongues
,
that
first
by
doctrine
he
stirred
vp
him selfe
and
others
,
The
necessitie
of
prayer
set
forth
vnto
vs
in
the
Lords
prayer
.
and
then
he
prayed
.
In
like
maner
ought
we
to
do
euen
in
respect
of
the
cause
or
necessity
,
which
the
Lords
praier
also
setteth
forth
vnto
vs
.
For
in
that
the
name
of
the
Lord
is
polluted
,
mens
consciences
peruerted
,
and
the
profession
of
the
Gospel
hindred
,
we
haue
in
deede
great
cause
to
say
:
hallowed
be
thy
name
,
that
these
abominations
and
blasphemies
may
haue
an
end
:
Thy
kingdom
come
,
which
by
the
kingdom
of
Satan
is
in
a
manner
oppressed
.
He
that
prayeth
after
this
sort
,
shal
fil
heauen
with
his
sighes
and
grones
:
wheras
if
we
liue
at
ease
and
feele
no
trouble
,
our
praier
is
so
cold
that
scarcely
our
mouthes
are
filled
therwith
.
This
cause
and
necessitie
of
prayer
Dauid
expresseth
when
he
sayth
:
I
called
vnto
the
Lord
in
my
trouble
,
&c.
For
there
must
be
some
great
necessitie
to
constrayne
vs
to
pray
,
as
our
owne
saluation
,
the
saluation
of
our
brethren
,
death
eternal
,
our
sinnes
,
our
troubles
and
afflictions
,
the
glory
of
God
,
the
kingdom
of
God
,
&c.
all
which
are
set
forth
in
the
Lordes
prayer
,
and
if
we
consider
them
as
we
should
doe
,
they
will
constrayne
vs
to
poure
out
true
and
harty
prayer
vnto
God
with
sighes
and
grones
.
Let
vs
consider
well
these
thinges
,
and
with
our
prayer
let
vs
burst
,
through
the
cloudes
which
hide
from
vs
the
presence
of
our
most
gracious
God
,
Prayer
is
a
seruice
of
God
.
and
thinke
that
prayer
is
an
acceptable
sacrifice
to
God
,
and
such
a
seruice
as
he
him selfe
requireth
of
vs
.
Some
seeke
a
meane
helpe
and
trust
to
other
mens
prayers
:
which
in
deede
are
not
to
be
neglected
,
for
the
prayer
of
many
hath
a
more
force
and
power
.
But
thou
also
must
pray
as
a
member
of
the
Church
,
which
with
one
voyce
sayth
:
Our
Father
,
&c.
For
he
will
not
be
the
father
of
this
or
that
man
onely
,
but
he
will
be
also
thy
father
.
Here
is
expresly
added
:
How
poore
afflicted
consciences
are
to
be
comforted
which
dare
not
call
vnto
the
Lord.
vnto
the
Lord
,
contrary
to
that
opinion
of
which
I
was
once
my selfe
,
and
many
poore
soules
besides
in
popery
at
this
day
are
.
For
thus
I
thought
:
I
am
a
sinner
,
and
therefore
I
dare
not
pray
vnto
God
being
angrie
with
me
for
my
sinnes
.
I
wil
therefore
seeke
such
mediatours
as
are
in
the
fauour
of
God
,
as
Marie
,
Peter
,
Paule
,
&c.
For
timorous
consciences
euen
at
the
hearing
of
the
name
of
God
are
afraide
.
And
in
deede
great
is
the
Maiestie
of
God
:
but
yet
thou
mayest
not
thinke
it
so
great
,
that
thereby
thou
shouldest
be
driuen
from
prayer
.
For
if
thou
consider
his
Maiestie
,
why
doest
thou
not
consider
it
in
this
respect
,
that
he
hath
commaunded
thee
to
pray
?
The
authority
of
the
commaunder
ought
so
to
be
regarded
,
that
it
should
bind
thee
to
obey
.
Marke
well
this
commaundement
of
God
,
and
commend
thy selfe
to
his
grace
,
and
say
:
Lord
,
it
is
not
in
my
choyse
to
pray
or
not
to
pray
(
as
in
monkery
we
did
maintaine
)
:
Thou
hast
commaunded
me
to
pray
.
I
do
acknowledge
therefore
that
I
am
bound
to
obey
thee
.
If
I
be
vnworthy
,
yet
is
thy
commaundement
and
thy
will
worthy
to
be
obeyed
:
thy
promise
is
worthy
to
be
beleued
and
trusted
.
Therfore
I
pray
not
in
the
worthines
of
my selfe
,
either
else
of
Marie
,
Peter
,
Paule
,
&c.
but
in
the
worthinesse
of
Iesus
Christ
,
and
of
him
who
hath
commaunded
and
charged
me
to
pray
.
Of
this
maner
of
prayer
the
whole
papacie
is
ignoraunt
.
The
prayers
of
the
Papistes
.
And
by
myne
owne
experience
this
I
dare
affirme
,
that
as
in
all
the
tyme
of
my
life
that
I
ledde
in
monkerie
I
neuer
once
sayd
the
Lords
prayer
truely
:
so
the
Papistes
at
this
day
do
not
vtter
one
syllable
thereof
in
faith
.
Yet
peraduenture
the
Lord
heard
the
vnspeakeable
gron●ngs
of
my
heart
,
which
I
thinke
many
other
also
had
,
although
they
were
ignoraunt
thereof
.
But
where
these
sighes
are
not
,
no
parte
of
ou●
prayer
is
either
vttered
or
vnderstand
as
it
shoulde
be
,
and
as
by
the
grace
of
God
we
nowe
both
pray
and
teache
others
to
pray
.
There
is
a
saying
of
a
certayne
Heremi●●
,
(
which
the
Mon●es
are
wont
to
haue
commonly
in
their
mouthes
)
that
there
is
no
such
labour
as
to
pray
.
Nothing
more
hard
then
to
pray
.
Which
may
be
truely
sayd
of
that
prescript
forme
and
maner
of
prayer
without
fayt●
,
which
was
enioyned
to
the
popishe
Priestes
:
but
muche
more
truely
is
it
verif●ed
of
that
prayer
which
is
made
in
fayth
▪
as
when
the
heart
striuet●
against
Satan
,
the
terrour
of
conscience
and
desperation
,
and
with
boldnes
layeth
holde
on
the
mercies
of
God
.
Albeit
,
not
onely
the
promise
of
God
made
vnto
vs
when
we
pray
,
ioyned
with
the
commaundement
:
but
also
the
necessitie
that
constraineth
vs
thereto
,
maketh
this
difficulty
and
labour
more
easie
in
the
exercise
of
prayer
when
it
proceedeth
of
faith
.
For
true
prayer
can
not
be
without
faith
.
Yea
these
two
,
the
promise
I
meane
,
and
tribulation
doe
make
our
prayer
harty
and
feruent
.
In
these
exercise
your selues
&
vse
prayer
in
your
chamber
secretly
and
with
your selues
alone
,
as
Christ
commaundeth
.
And
if
Satan
go
about
to
hinder
this
prayer
(
as
he
is
wont
)
then
close
your
eyes
and
say
:
Beholde
Lorde
,
here
is
trouble
and
anguishe
:
here
am
I
in
daunger
:
such
a
brother
is
grieuously
afflicted
:
thus
or
thus
he
is
vexed
of
Satan
.
The
time
suffereth
me
not
nowe
once
to
thinke
whether
I
be
worthy
to
be
heard
.
Helpe
nowe
in
tyme
O
Lorde
,
according
to
thy
worde
,
&c.
Thus
,
if
we
,
considering
the
daunger
on
the
one
side
,
and
also
the
promise
on
the
other
,
doe
flye
vnto
God
for
succour
in
our
distresse
,
we
shall
vanquish
Satan
and
gette
the
victorie
.
After
this
maner
Dauid
by
his
owne
example
stirreth
vs
vppe
to
prayer
,
not
onely
in
the
daunger
of
deuelishe
doctrine
,
but
also
in
all
other
troubles
.
And
if
thou
doe
so
presume
of
God
,
that
thou
become
euen
impudent
and
shamelesse
,
it
shall
please
God
highly
,
according
to
that
which
followeth
:
and
he
heard
me
.
As
if
he
should
say
:
The
Lord
declareth
that
our
prayer
pleaseth
him
which
we
make
with
a
trust
and
confidence
in
his
promise
and
mercie
that
he
heareth
our
prayer
.
And
here
see
that
thou
diligently
learne
this
name
and
title
which
Dauid
here
giueth
vnto
him
,
God
the
hearer
of
praiers
that
he
is
auditor
precum
,
the
hearer
of
prayers
,
and
beware
when
thou
prayest
,
that
by
doubting
or
incredulity
thou
take
not
from
him
this
name
,
as
many
times
we
doe
.
Agaynst
this
doubting
Dauid
goeth
about
to
confirme
and
strengthen
vs
with
his
owne
example
,
and
besides
the
promises
of
God
,
which
we
haue
,
he
setteth
before
vs
his
owne
experience
,
to
stirre
vs
vp
to
call
vpon
God
in
faith
,
whereby
we
may
assure
our
consciences
,
that
God
will
heare
vs
in
that
he
is
the
hearer
of
the
sighes
and
grones
of
all
those
that
pray
vnto
him
in
fayth
.
And
if
he
heare
not
speedely
,
yet
he
will
heare
in
his
good
tyme
.
If
he
●eare
thee
not
in
suche
sorte
as
thou
wouldest
and
doest
desire
,
he
will
heare
thee
in
much
better
wise
.
So
sayth
Bernarde
.
And
I
doe
not
remember
that
euer
I
redde
in
any
of
the
fathers
of
the
latter
age
a
more
godly
saying
.
The
saying
of
Bernard
.
Brethren
,
sayth
he
,
as
concerning
your
prayer
,
haue
no
doubt
,
but
assure
your selues
that
as
soone
as
the
worde
passeth
out
of
your
mouth
,
your
prayer
is
wrytten
and
regestr●●
in
heauen
in
the
presence
and
sight
of
God
:
and
eyther
it
shal
be
done
that
ye
haue
asked
,
or
else
it
is
expedient
not
to
be
done
.
What
can
be
more
Christianly
spoken
?
what
greater
consolation
can
there
be
then
that
God
,
as
a
most
gracious
,
riche
and
bountifull
Prince
,
shoulde
geue
no
other
aunswere
to
all
the
supplications
and
prayers
made
vnto
him
▪
but
fiat
,
that
is
to
say
,
be
it
done
that
ye
haue
desired
.
But
ye
will
say
:
We
see
it
commeth
oftentimes
otherwise
to
passe
.
God
giueth
not
alwayes
that
we
pray
for
.
For
notwithstanding
the
prayers
that
be
made
for
women
with
childe
and
in
trauell
,
yet
many
dye
in
their
trauell
.
Did
not
Iacob
(
thinke
ye
)
pray
for
his
wife
Rachel
in
that
extremity
?
Dauid
also
in
like
maner
prayed
with
great
feruencie
of
spirite
for
his
sonne
begotten
of
Bersaba
,
but
it
was
in
vaine
.
Many
such
examples
we
see
also
daily
amongst
the
Sainets
of
God
.
I
answere
,
that
howsoeuer
it
be
,
The
prayer
of
yong
children
.
we
must
vndoubtedly
beleue
that
God
is
the
hearer
of
prayers
.
This
title
we
may
neuer
take
from
him
.
And
in
this
faith
yong
children
doe
effectually
pray
:
The
godly
youth
in
that
reformed
church
being
brought
vp
in
the
n●rture
of
the
lord
&
continuall
catechising
,
may
shame
al
our
reformation
,
where
the
youth
is
so
godles
for
lacke
therof
.
which
doe
beleue
that
God
heareth
them
and
giueth
them
all
thinges
.
This
fayth
children
haue
with
full
assurance
,
and
without
any
doubting
,
and
therefore
their
praier
I
both
greatly
commend
,
and
also
do
oftentimes
set
the
same
before
me
as
an
example
to
follow
.
For
albeit
that
children
do
learne
the
forme
of
prayer
&
words
of
vs
,
yet
the
efficacy
&
power
,
therof
we
may
wel
learne
of
them
,
because
of
our
peruerse
&
corrupt
nature
,
&
also
our
euil
education
.
First
therfore
we
must
beleue
&
not
doubt
that
our
prayer
is
heard
.
Secondly
this
hearing
must
be
thus
defined
,
not
that
God
geueth
alway
that
which
we
pray
for
,
but
that
which
is
profitable
for
vs
.
For
God
,
in
that
he
is
good
,
can
geue
nothing
but
that
which
is
good
.
But
we
many
times
doctraue
that
thing
which
is
not
good
in
deede
,
but
seemeth
so
vnto
vs
.
Howe
God
heareth
our
prayers
.
In
such
cases
God
euen
then
heareth
our
prayer
,
when
he
graunteth
not
that
which
we
desire
.
In
that
prayer
therefore
which
the
Lord
hath
taught
vs
,
first
we
pray
for
the
sanctifying
of
his
name
,
for
the
comming
of
his
kingdom
,
&
that
his
will
may
be
done
,
before
we
pray
for
the
things
which
do
pertayne
to
the
vse
and
commoditie
of
this
life
:
so
that
in
such
things
we
desire
that
the
Lord
would
do
,
not
that
seemeth
good
vnto
vs
,
but
that
which
is
good
in
deede
.
The
difference
therfore
in
asking
those
things
which
we
pray
for
,
is
here
rightly
set
forth
:
So
that
in
those
things
which
pertaine
to
the
glory
of
God
&
our
saluation
,
we
must
beleue
our
praiers
to
be
heard
without
condition
.
But
in
those
things
which
pertayne
to
this
life
,
albeit
we
must
hope
that
the
Lord
will
graunt
our
petitions
,
yet
must
we
pray
with
condition
,
resigning
our
wils
to
the
Lords
will
,
to
do
therein
as
semeth
good
vnto
him
&
profitable
for
vs
.
For
he
knoweth
what
is
good
for
vs
,
but
we
do
not
,
as
a●so
S.
Paule
sayth
.
Thus
must
we
restru●
this
title
to
our
most
faithfull
&
gracious
God
,
that
he
is
audito●
precum
,
a
hearer
of
prayers
,
as
Dauid
here
speaketh
of
him
.
Verse
.
2.
Deliuer
my
soule
,
o
Lord
,
from
lying
lippes
and
from
a
deceitfull
tongue
.
This
verse
sheweth
the
matter
or
argument
wherof
Dauid
entreateth
in
this
psalme
.
He
prayeth
for
the
prosperous
successe
of
the
holy
word
of
God
and
pure
doctrine
,
against
false
and
hereticall
tongues
.
I
sayd
in
the
beginning
,
that
this
Psalme
must
not
only
be
taken
as
an
example
for
vs
to
follow
,
or
a
doctrine
to
teach
vs
what
Dauid
did
in
this
daungerous
case
,
or
what
we
ought
to
doe
in
the
like
:
but
also
is
set
forth
to
comfort
and
confirme
vs
against
this
great
offence
and
stumbling
blocke
,
that
wheresoeuer
the
Gospell
beginneth
to
shine
,
there
Satan
stirreth
vp
theeues
and
robbers
,
enemies
of
true
doctrine
to
hinder
the
course
thereof
:
and
therefore
when
we
see
that
the
Anabaptistes
and
other
Sectaries
spring
vppe
at
the
preaching
of
the
Gospell
,
we
should
not
thinke
it
straunge
,
but
rather
it
shoulde
be
to
vs
a
meanes
to
stirre
vs
vp
,
thereby
the
more
diligently
to
watch
and
shake
of
all
securitie
,
forasmuch
as
we
see
that
he
which
tempteth
vs
sleepeth
not
,
and
to
fight
against
spirituall
wickednes
,
against
the
which
the
children
of
God
haue
bene
alwayes
at
continuall
warre
.
Abel
was
persecuted
of
Cain
,
Isaac
of
Ismael
,
Iacob
of
Esau.
Of
this
enmitie
Satan
is
the
author
,
which
alwayes
persecuteth
God
and
his
trueth
,
not
onely
with
slaughter
,
but
also
with
lying
and
falshoode
.
To
knowe
these
thinges
it
is
a
singuler
consolation
in
such
daungerous
cases
,
that
we
be
not
discouraged
or
dismayed
,
but
may
be
strengthened
and
confirmed
thereby
:
and
moreouer
it
keepeth
vs
from
securitie
,
which
lying
tongues
and
deceitfull
lippes
will
not
lightly
suffer
a
man
to
fall
into
.
We
must
be
ready
therefore
,
not
onely
with
the
word
of
God
,
but
also
and
especially
with
prayer
,
to
fight
against
false
doctrine
and
deceitful
tongues
,
considering
,
as
Dauid
here
sayth
,
that
the
Lord
is
our
deliuerer
,
who
only
in
this
daunger
can
deliuer
vs
and
destroy
our
aduersaries
.
For
the
continuall
exercise
of
the
word
and
prayer
must
goe
togither
.
Deliuer
my
soule
:
that
is
,
deliuer
me
.
It
is
a
phrase
and
kinde
of
speech
proper
to
the
Hebrewes
.
Verse
.
3.
What
doth
thy
deceitfull
tongue
bring
vnto
thee
,
or
what
doth
it
auaile
thee
?
Verse
.
4.
It
is
as
the
sharpe
arrow
of
a
mightie
man
and
as
the
coles
of
Iuniper
.
In
demaunding
this
question
he
goeth
about
to
stirre
vppe
him selfe
,
and
to
finde
occasion
to
accuse
the
deceitfull
tongue
:
as
he
doth
in
deede
most
liuely
sette
forth
by
two
notable
similitudes
what
a
pestilent
thing
wicked
doctrine
is
,
Wicked
doctrine
.
and
what
the
godly
and
such
as
are
spirituall
doe
iudge
thereof
.
First
he
compareth
it
to
an
arrowe
that
is
not
blunt
,
but
sharpe
:
and
moreouer
which
is
cast
,
not
of
him
that
is
weake
and
feeble
,
but
that
is
stronge
and
mightie
:
so
that
there
is
daunger
on
both
sides
,
as
well
of
the
arrowe
that
is
sharpe
and
able
to
pearce
,
as
also
of
him
which
with
great
violence
hurleth
the
same
.
The
Deuill
therefore
the
father
of
all
heresies
is
here
plainly
sette
forth
vnto
vs
as
an
olde
exercised
souldier
,
A
liuely
picture
of
the
Deuill
.
strong
and
mightie
:
who
from
the
beginning
hath
made
warre
against
the
Church
of
God
,
and
albeit
he
hath
bene
often
ouercome
,
yet
will
he
neuer
geue
ouer
,
but
returneth
more
fearce
and
subtill
then
before
,
and
the
better
armed
,
the
more
holy
and
learned
they
be
against
whom
he
fighteth
,
so
much
the
more
strongly
&
fearcely
he
setteth
vpon
them
.
Therfore
the
holy
Ghost
here
speaketh
according
to
the
sense
of
man
,
that
is
,
according
to
the
cogitations
which
the
godly
haue
in
this
daungerous
case
,
and
he
calleth
a
pestilent
teacher
an
arrowe
or
dart
in
the
hande
of
the
strong
and
mighty
.
For
if
ye
beholde
the
multitude
of
the
aduersaries
,
their
stoutnes
,
proud
bragges
,
obstinacie
,
and
fearcenes
,
with
the
subtill
&
deceitfull
sleights
wherby
they
auoyd
or
wickedly
peruert
all
thinges
that
make
against
them
,
be
they
neuer
so
godly
spoken
,
it
seemeth
no
otherwise
but
that
they
will
vtterly
oppresse
and
destroy
the
Church
,
which
appeareth
to
be
in
comparison
of
them
,
but
a
small
number
,
and
that
also
very
weake
and
feeble
.
It
seemeth
therefore
that
Satan
,
as
a
dart
which
no
armour
is
able
to
resist
,
must
needes
preuayle
and
haue
the
victory
.
But
if
you
looke
to
the
end
,
you
shall
see
the
contrary
.
As
the
Church
when
she
compareth
the
multitude
of
her
enemies
with
her
poore
litle
flocke
,
through
her
infirmity
is
troubled
and
feareth
destruction
:
euen
so
when
Satan
seeth
his
practises
at
the
first
to
proceede
as
he
would
,
he
is
puffed
vp
and
swelleth
at
the
successe
therof
.
For
wicked
doctrine
crepeth
like
a
canker
,
and
mightely
encreaseth
euery
hower
:
so
that
if
a
teacher
of
erroneous
and
hereticall
doctrine
should
be
suffered
in
a
reformed
congregation
,
he
would
soone
ouerthrow
altogither
:
so
violently
perceth
this
dart
.
And
why
?
because
it
is
hurled
of
Satan
:
and
the
common
people
are
,
The
common
people
are
the
framehowse
or
workehowse
of
the
deuill
.
Deut.
29.
as
it
were
the
frame
house
of
Satan
,
because
they
loth
and
despise
that
which
is
dayly
taught
them
.
Now
,
because
the
heretikes
doe
not
vse
the
accustomed
and
ordinary
maner
of
teaching
,
but
fede
the
people
with
new
&
straunge
thinges
,
therefore
(
as
Moises
sayth
)
the
drunken
and
the
thirsty
are
mette
togither
,
and
these
arrowes
perse
through
with
greater
violence
.
Moreouer
it
is
a
figure
vsed
in
the
Scriptures
to
call
the
word
of
God
arrowes
or
darts
,
as
it
appeareth
Psal.
45.
Thy
arrowes
are
very
sharpe
,
&c.
And
in
our
language
by
a
prouerbial
speech
,
when
a
man
vseth
the
wordes
,
the
counsell
,
and
iudgement
of
others
,
and
not
his
owne
,
we
say
they
be
arrowes
out
of
an
other
mans
quiuer
.
But
properly
this
name
doth
agre
to
false
doctrine
,
which
(
as
I
sayd
)
perceth
swiftly
.
The
other
similitude
likewise
hath
a
notable
signification
of
power
and
swiftnes
By
coles
he
meaneth
here
a
hot
burning
fire
and
consuming
flame
:
This
description
therefore
is
,
as
it
were
a
complaynt
,
that
the
poysoned
tongues
of
heretikes
doe
so
suddenly
preuaile
,
and
with
such
successe
worke
mischiefe
in
the
Church
of
God
:
as
it
came
to
passe
after
the
preaching
of
S.
Paule
.
For
when
he
,
with
exceeding
trauels
had
happily
planted
many
Churches
,
as
soone
as
he
had
once
turned
his
back
,
all
Asia
was
peruerted
and
turned
from
the
Gospell
.
The
fire
of
the
heretikes
is
more
swift
then
the
fire
of
the
holy
Ghost
.
This
is
the
calamitie
of
all
ages
,
that
whatsoeuer
godly
preachers
haue
builded
with
great
trauells
,
the
teachers
of
wicked
doctrine
doe
suddenly
ouerthrowe
.
Let
vs
therefore
be
thankfull
vnto
God
for
that
litle
poore
remnant
,
which
as
yet
by
his
speciall
grace
remaineth
in
the
sound
doctrine
of
the
Gospell
:
and
moreouer
for
this
his
gift
,
that
we
are
able
to
iudge
such
doctrines
to
be
the
dartes
of
Satan
although
they
be
neuer
so
glorious
and
agree
neuer
so
much
with
the
wisedom
and
righteousnes
of
the
fleshe
:
and
further
,
that
they
are
like
to
a
vehement
fire
,
euen
suche
as
is
the
flame
of
Iuniper
which
we
must
labour
to
quench
with
all
our
power
.
These
be
the
spirituall
battells
which
the
world
knoweth
not
,
farre
passing
all
carnall
conflictes
:
for
in
those
conflicts
like
are
matched
with
like
,
that
is
to
say
,
men
with
men
,
but
in
these
we
fight
not
onely
against
the
greater
number
,
mightely
armed
with
malice
and
power
,
but
also
against
Satan
him selfe
,
and
against
spirituall
wickednes
.
Therfore
in
this
warfare
we
haue
neede
of
the
helpe
of
the
Lord
and
of
the
Angell
Michael
,
as
it
is
the
Apocalyps
.
And
for
this
cause
the
prayers
and
sighes
of
the
godly
in
such
a
daungerous
case
are
necessarie
,
saying
on
this
wise
:
O
Lord
,
behold
,
we
will
gladly
teach
and
set
forth
thy
word
,
but
what
are
we
except
thou
helpe
vs
?
Stand
for
vs
therefore
against
the
enemies
of
thy
truth
,
&
defend
thine
owne
cause
.
This
hope
we
haue
in
such
great
successe
of
wicked
doctrine
,
that
that
which
is
not
of
thy
planting
shall
not
endure
,
and
that
which
suddenly
springeth
vppe
,
shall
suddenly
be
cut
downe
.
There
hath
bene
hitherto
no
heresie
which
hath
not
bene
confounded
,
and
the
word
of
God
hath
had
alwayes
the
victory
.
Cain
,
Ismael
,
Arius
,
Manichee
and
such
other
haue
perished
for
resisting
the
Gospell
.
Luther
prophecieth
.
The
Papacie
also
is
now
falling
,
but
the
word
of
the
Lord
abideth
for
euer
,
according
to
that
sentence
of
the
Psalme
:
They
haue
fought
against
me
euen
from
my
youth
,
but
they
could
neuer
preuaile
.
But
here
perhaps
you
will
aske
what
were
thefe
heresies
and
deceitful
tongues
in
the
time
of
Dauid
,
against
the
which
he
praieth
in
this
place
.
In
his
kingdom
there
was
Achitophel
,
Seme●
,
and
many
others
,
which
spake
cursedly
of
him
,
&
with
crafty
counsell
&
conspiracy
stirred
vp
the
hearts
of
his
subiects
against
him
.
But
it
appeareth
that
Dauid
speaketh
here
of
some
great
daunger
.
What
is
that
you
will
say
?
Albeit
the
holy
histories
do
sufficiently
declare
what
trouble
the
true
Prophets
of
God
alwayes
had
with
false
and
lying
teachers
,
as
the
story
of
Ieremy
doth
declare
,
yet
Dauid
him selfe
expresseth
in
diuers
places
of
the
psalmes
,
what
was
the
cause
of
these
his
conflicts
,
as
in
the
fifty
psalme
it
doth
appeare
,
in
the
which
he
speaketh
of
the
merite
and
deseruing
which
the
vnbeleuing
Iewes
did
trust
vnto
because
of
their
sacrifices
.
For
as
it
is
now
,
so
hath
it
bene
in
all
ages
,
that
many
haue
thought
them selues
righteous
through
their
workes
.
And
this
opinion
did
maruelously
encrease
and
multiply
the
Iewish
sacrifices
:
for
they
thought
that
by
their
sacrifices
their
sinnes
were
forgeuen
though
their
hartes
were
vnpure
&
without
faith
:
Euen
like
to
our
aduersaries
the
Papistes
,
which
doe
therefore
so
highly
extoll
and
so
mightely
maintaine
and
defend
their
sacrifice
in
the
Masse
,
because
,
(
as
they
say
)
of
it self
by
the
work
wrought
it
is
auaileable
for
the
remission
of
sinnes
.
Against
this
heresie
Dauid
fought
,
and
taught
that
to
offer
vppe
a
bullocke
it
was
no
great
seruice
vnto
God
,
seeing
he
was
both
the
creator
and
giuer
of
the
same
,
and
being
the
Lord
of
al
,
hath
neede
of
nothing
,
much
lesse
of
a
bullocke
,
and
therefore
they
that
will
offer
a
right
sacrifice
in
deede
,
must
acknowledge
their
sinnes
,
and
also
the
great
goodnes
of
the
Lord
,
promising
vnto
them
a
blessing
by
the
blessed
seede
,
and
giue
him
thankes
for
the
same
:
inuocate
,
praise
and
magnifie
his
name
,
&c.
Thus
Dauid
confuteth
this
heresie
in
that
place
.
But
there
were
many
other
moe
like
vnto
this
.
For
the
Iewes
were
not
onely
fallen
to
the
worshipping
of
the
gods
of
the
Gentiles
(
as
it
is
to
be
seene
in
Ieremy
)
but
forsaking
the
temple
,
they
resorted
to
those
places
wherin
their
forefathers
were
wont
to
offer
sacrifice
,
whereas
the
Lorde
had
appoynted
the
Tabernacle
in
Ierusalem
for
a
place
of
sacrifice
and
prayer
.
Some
,
of
their
owne
brayne
,
did
choose
vnto
them selues
groues
and
hilles
wherein
they
offered
their
sacrifice
.
Because
these
thinges
were
contrarie
to
the
will
and
worde
of
God
,
and
done
of
the
Idolaters
with
great
greedinesse
,
it
was
necessarie
that
the
people
shoulde
be
warned
and
taught
of
the
Prophetes
of
God
,
not
to
choose
to
them selues
any
other
way
of
seruing
and
worshipping
God
,
or
to
seeke
any
other
righteousnes
then
that
which
shoulde
come
by
the
blood
of
the
sonne
of
God
:
whom
S.
Paule
calleth
the
Lamb
,
because
he
should
be
the
sacrifice
that
should
take
away
the
sinnes
of
the
world
.
Thus
we
see
that
there
hath
alwaies
bene
for
like
matter
like
conflicts
between
the
true
Church
and
the
false
,
and
also
like
daungers
haue
thereuppon
ensued
.
Wherefore
we
must
vse
like
remedies
also
:
that
is
,
first
by
sound
doctrine
to
defend
the
glory
of
Christ
,
&
exhort
men
to
the
study
&
loue
of
the
wor●d
:
Secondly
by
prayer
to
fight
against
deceitful
tongues
and
lying
lippes
.
Now
the
Prouphet
after
his
prayer
addeth
a
complaint
.
Verse
.
5.
Woe
is
me
that
I
remaine
in
Mesech
,
and
dwell
in
the
tents
of
Kedar
.
Hitherto
the
Prophet
hath
declared
the
daungers
both
of
him selfe
and
of
the
church
,
with
prayer
to
be
deliuered
from
the
same
.
Now
he
addeth
hereunto
a
complaint
,
for
that
the
church
of
God
being
in
the
middes
of
her
enemies
,
is
continually
vexed
on
euery
side
,
and
true
doctrine
assailed
with
power
&
subteltie
.
As
though
he
should
say
:
Being
in
this
distresse
and
daunger
,
this
is
all
that
I
am
able
to
doe
:
faithfully
to
teach
,
feruently
to
pray
and
paci●ntly
to
suffer
.
To
this
ende
I
teache
that
the
worde
may
be
publikely
mainteyned
and
kept
:
I
pray
,
that
the
word
may
preuaile
and
haue
the
victory
:
and
till
it
shall
ouercome
,
I
must
paciently
abide
what
trouble
or
affliction
soeuer
shall
happen
.
He
that
will
not
thus
doe
,
is
but
a
shrinker
and
his
fall
will
be
fearefull
.
In
like
maner
haue
we
bene
troubled
in
these
our
dayes
with
Epicures
,
Libertines
,
Anabaptistes
,
&c.
We
haue
sustained
the
cruel
oppression
of
the
word
by
the
power
and
subtelty
of
the
Papists
that
cursed
seede
of
Cain
,
&
amongst
vs
there
is
also
no
smal
number
which
fearing
neither
God
nor
deuill
,
doe
not
onely
contemne
the
ministery
,
but
would
wish
it
to
be
vtterly
abolished
.
These
are
heauy
crosses
to
the
godly
,
when
they
must
be
compelled
both
to
see
them
and
suffer
them
,
and
yet
can
finde
no
remedie
for
the
same
.
This
forceth
vs
to
say
with
Dauid
:
Woe
is
me
that
I
remayne
in
Mesech
,
&c.
By
Mesech
and
Kedar
he
meaneth
two
sorts
of
people
inhabiting
neare
vnto
the
Iewes
:
of
which
the
first
came
of
Iapheth
as
Moises
teacheth
,
and
the
seconde
of
Ismael
.
Both
of
them
were
barbarous
,
cruel
and
without
all
humanity
,
dwelling
in
tents
.
By
these
he
meaneth
such
as
were
of
his
owne
nation
,
being
no
lesse
cruell
and
spitefull
against
Gods
people
then
these
were
:
like
as
in
an
other
place
the
corrupt
&
degenerate
Iewes
he
calleth
Gentiles
.
And
that
he
might
the
more
sharpely
reprehend
Gods
enemies
and
his
,
of
purpose
he
nameth
those
people
which
the
Iewes
knew
to
be
most
cruel
and
barbarous
,
meaning
that
if
he
dwelt
in
Mesech
&
Kedar
,
he
could
not
be
amongst
more
cruel
enemies
.
As
if
he
should
say
:
I
am
compelled
to
comfort
my self
with
hope
and
pacience
,
and
would
be
glad
that
the
churches
were
in
peace
&
quietnes
,
and
the
pastors
and
rulers
thereof
in
a
godly
vnity
,
but
this
wil
not
be
.
Wherfore
I
wil
commit
the
whole
cause
of
God
by
prayer
,
&
teach
the
word
faithfully
.
In
the
meane
season
we
must
beare
these
offences
,
that
by
the
good
we
may
ouercome
the
euill
.
Thus
we
se
then
that
the
office
of
teaching
is
a
miserable
kind
of
life
:
For
besides
other
calamities
which
the
preachers
&
teachers
of
Gods
word
must
suffer
at
the
hands
of
the
vnfaithful
,
this
also
must
nedes
be
vnto
them
a
great
crosse
,
to
see
the
word
of
God
and
true
doctrine
miserably
corrupted
,
and
the
Church
disquieted
by
false
brethren
.
But
for
the
Lords
cause
these
things
we
suffer
,
and
we
say
with
Dauid
.
Woe
is
me
that
I
remayne
in
Mesech
,
and
dwell
in
the
tents
of
Kedar
,
barbarous
and
cruell
people
.
Verse
.
6.
My
soule
hath
too
long
dwelt
with
him
that
hateth
peace
.
Here
he
sheweth
plainly
whom
he
meaneth
by
Me●ech
&
Kedar
:
Kedar
and
Mesech
signifie
the
enemies
of
the
church
.
to
wit
,
those
wicked
Israelites
,
which
forsaking
the
wayes
of
their
godly
fathers
,
became
spitefull
and
cruell
against
the
faithfull
:
amongst
whom
he
was
compelled
to
dwell
a
long
season
and
to
suffer
great
iniuries
and
cruelty
at
their
hands
.
And
this
is
the
subteltie
of
the
malignant
spirite
,
that
whom
he
can
not
ouer
come
by
the
multitude
and
greeuousnes
of
tentations
,
those
he
goeth
about
to
weery
with
tediousnes
&
long
continuance
therof
.
Wherfore
many
being
unskilful
of
this
spiritual
warfare
,
fight
valiantly
at
the
beginning
,
but
in
the
ende
they
faynt
and
cowardly
giue
ouer
.
This
daunger
Dauid
did
foresee
&
complained
therof
.
Long
haue
I
dwelt
(
sayth
he
)
amongest
those
that
hate
peace
,
that
is
,
which
continually
trouble
&
disquiete
the
church
of
God
,
and
neuer
will
be
at
peace
with
it
,
thinking
by
importunitie
and
long
continuance
at
the
length
to
get
the
victory
.
So
Iob
with
one
kind
of
calamity
was
not
discouraged
,
but
when
one
messenger
followed
an
other
,
and
one
calamitie
likewise
came
vpon
an
other
,
then
his
minde
by
litle
and
litle
began
to
be
troubled
.
And
this
is
the
malignity
and
malice
of
Satan
.
Wherefore
let
vs
cast
away
all
hope
of
peace
so
long
as
we
liue
here
,
and
let
vs
assure
our selues
,
that
if
this
day
we
ouercome
one
kinde
of
tentation
,
to
morrowe
Satan
will
set
vpon
vs
againe
with
an
other
.
And
here
behold
the
craft
and
subtelty
of
the
worlde
.
The
holy
Ghost
calleth
them
heretikes
which
are
haters
of
peace
and
concord
,
and
this
name
they
spitefully
apply
vnto
vs
.
Thou
(
say
they
)
art
he
that
troublest
Israel
.
Thus
they
which
trouble
the
Church
in
deede
,
accuse
the
true
Church
and
call
them selues
the
louers
of
peace
and
concord
.
This
must
we
also
suffer
,
and
so
content
our selues
with
the
testimony
of
a
good
conscience
which
shall
cleare
vs
before
God
,
that
we
seeke
the
peace
of
the
church
,
wherunto
they
are
vtter
enemies
,
as
followeth
.
Verse
.
7.
I
seeke
peace
,
&
when
I
speake
thereof
,
they
are
bent
to
warre
.
This
is
the
testimonie
of
my
conscience
that
I
loue
peare
and
seke
after
it
.
Wherof
then
commeth
all
this
trouble
?
all
this
deadly
warre
?
of
me
,
I
graunt
,
but
not
by
my
default
.
For
if
I
would
suffer
these
disturbers
and
haters
of
all
godly
peace
and
concord
,
to
say
and
to
doe
what
they
list
,
then
would
they
not
so
rage
,
then
woulde
they
not
seeke
my
hurt
as
they
doe
,
then
would
they
liue
in
peace
.
But
how
can
we
hide
those
thinges
that
we
haue
seene
,
that
we
haue
heard
,
&
that
we
are
commaunded
to
speake
and
declare
,
not
in
our
chambers
,
but
on
the
house
toppes
?
For
Christ
saith
:
God
and
preach
the
Gospel
to
all
creatures
.
And
againe
:
No
man
hideth
a
light
vnder
a
bushel
.
This
is
the
cause
that
the
word
is
in
our
mouth
as
a
burning
cole
.
which
can
not
be
kept
in
,
but
compelleth
vs
to
open
our
mouthes
.
Hereof
then
come
all
these
troubles
,
because
they
take
away
the
commaundement
of
God
,
&
yet
would
haue
vs
to
holde
our
peace
.
And
here
we
see
it
come
to
passe
that
Christ
saith
in
the
Gospell
:
This
is
then
our
consolation
,
that
what
troubles
soeuer
doe
arise
,
we
rest
vpon
the
testimony
of
our
owne
conscience
that
we
do
nothing
else
but
speake
and
declare
that
we
are
commaunded
.
It
is
not
our
life
therfore
which
they
accuse
,
but
our
doctrine
abideth
the
blame
:
which
is
not
ours
but
Christes
.
Wherefore
let
vs
not
only
contemne
all
peace
and
concord
,
but
let
heauen
and
earth
also
perish
,
rather
then
the
doctrine
of
Christ
or
the
glory
of
his
kingdom
should
be
diminished
or
blemished
in
any
point
.
The
daunger
whereof
they
see
not
or
doe
litle
regard
,
which
make
so
great
a
matter
of
the
losse
of
that
peace
and
tranquillity
,
which
hath
bene
and
yet
is
seene
in
the
kingdom
of
Antichrist
.
Notwith
standing
let
vs
with
all
our
power
amplifie
and
set
forth
the
glorie
of
our
God
and
the
frutes
that
come
of
the
true
preaching
of
the
gospel
,
and
let
vs
contemne
all
such
sclaunders
,
which
these
Epicures
do
most
maliciously
and
spitefully
heap
vpon
vs
,
commending
nothing
else
but
that
peace
&
tranquillity
wherewith
the
deuill
hath
rocked
them
a
slepe
in
all
damnable
security
:
wherby
we
see
what
horrible
impietie
reigneth
in
the
papacie
.
There
is
not
one
word
purely
taught
concerning
sinne
,
grace
,
the
merite
of
Christ
,
faith
,
the
exercises
of
workes
,
concerning
magistrates
,
and
other
degrees
and
kindes
of
life
.
All
thinges
are
miserablie
corrupted
with
pestilent
gloses
and
expositions
.
Moreouer
,
what
prophanation
and
selling
of
Masses
was
there
?
what
deceite
and
robbery
by
pardons
,
purgatory
,
with
such
other
abominations
deuised
only
for
vauntage
and
gayne
?
When
I
looke
into
the
kingdome
of
the
Pope
as
it
was
before
we
preached
the
Gospell
,
it
seemeth
to
me
that
of
verie
purpose
men
were
cast
vnto
Satan
and
eternall
damnation
by
false
teachers
and
ministers
of
iniquitie
.
Now
consider
whether
it
were
not
better
with
trouble
to
kepe
and
enioy
the
word
of
God
,
then
with
losse
of
the
word
,
to
liue
in
peace
and
tranquillity
,
though
it
were
neuer
so
heauenly
a
peace
.
As
for
me
I
woulde
not
desire
to
liue
in
paradise
without
the
word
:
and
with
the
word
to
liue
in
hell
it
is
an
easie
matter
,
like
as
in
this
world
we
liue
as
it
were
in
hell
,
and
comfort
our selues
only
with
hope
which
the
word
of
God
sheweth
vnto
vs
,
and
with
this
hope
we
ouercome
all
kindes
of
troubles
&
crosses
.
Let
vs
therefore
lay
sure
holde
on
this
consolation
which
the
holy
Ghost
here
setteth
forth
vnto
vs
:
whereof
also
all
they
haue
great
neede
,
that
teach
the
word
of
trueth
,
namely
that
they
are
not
the
cause
of
offence
,
trouble
and
sedition
.
There
must
needes
be
offences
:
there
must
needes
be
Lucians
,
Epicures
,
contemners
and
scorners
of
religion
,
troublers
of
the
peace
and
quietnes
of
the
Church
,
but
blessed
are
they
which
are
not
the
cause
of
these
euills
,
but
are
preachers
of
peace
,
and
seeke
by
all
godly
meanes
,
peace
and
christian
vnitie
.
In
the
number
of
whom
,
by
Gods
speciall
grace
we
are
at
this
day
,
howe
soeuer
the
world
thinketh
of
vs
,
and
we
will
pray
vnto
God
that
for
Christes
sake
,
he
will
so
keepe
vs
euen
to
the
vttermost
breath
.
Thus
are
the
enemies
of
God
and
his
word
paynted
out
by
Dauid
in
this
Psalme
,
and
also
the
true
state
of
the
Church
,
teaching
vs
thereby
that
we
shoulde
arme
our selues
against
these
daungers
,
and
giue
thankes
vnto
God
for
this
great
consolation
,
that
whatsoeuer
tumultes
and
troubles
arise
in
the
Church
,
he
doth
not
impute
the
same
vnto
them
that
teach
the
word
,
but
vnto
the
word
it selfe
,
which
is
not
ours
but
Christes
,
wherewith
we
may
comfort
our selues
whatsoeuer
followeth
of
the
true
preaching
of
the
Gospell
.
Let
them
stoppe
their
mouthes
and
kepe
silence
that
so
greatly
commend
peace
:
but
we
wil
speake
and
shew
forth
the
wonderous
workes
of
the
Lord
with
boldnes
,
and
will
not
be
disobedient
in
our
vocation
.
If
euil
tongues
be
walking
and
troubles
arise
,
we
will
with
Dauid
fight
against
them
by
prayer
,
commending
to
God
the
cause
of
his
poore
Church
,
wherein
he
hath
promised
to
kepe
&
maintaine
his
word
:
who
also
shall
burne
&
consume
all
wicked
●ongnes
with
the
same
fire
of
his
heauy
indignation
,
wherwith
they
thinke
the
church
of
God
shal
be
destroied
.
The
121.
Psalme
.
I
will
lift
mine
eyes
vnto
the
mountaynes
,
&c.
The
argument
of
the
Psalme
.
The
Psalme
going
before
was
a
prayer
for
the
preseruation
and
continuance
of
the
word
of
God
&
found
doctrine
,
against
pestiferous
tongues
and
wicked
opinions
:
For
that
is
the
chiefest
assault
that
Satan
maketh
against
the
church
of
God
.
Now
this
Psalme
I
take
to
be
as
an
exhortation
to
the
faithful
,
This
Psalme
containeth
the
doctrine
of
faith
.
for
it
conteineth
the
doctrine
of
faith
.
Which
faith
is
a
knowledge
of
thinges
inuisible
and
to
be
looked
for
,
and
resteth
in
the
promise
&
word
of
God
.
But
because
Gods
word
excedeth
the
capacity
of
man
,
&
the
thinges
which
it
promiseth
seeme
either
absurd
&
vnlikely
,
or
impossible
or
else
incredible
&
against
al
reason
,
therfore
they
which
haue
once
begun
to
beleue
,
haue
nede
of
continual
exhortations
,
to
stirre
them
vp
against
the
tentations
of
the
flesh
,
which
striue
against
faith
&
the
word
of
God
,
least
the
spirit
being
pressed
downe
with
the
heauy
burden
of
the
flesh
,
should
be
vtterly
vnable
to
thinke
of
spiritual
and
heauenly
things
.
For
our
life
is
full
of
troubles
,
tossed
with
continual
tempests
,
as
they
which
are
sayling
on
the
sea
,
and
we
are
caried
away
euery
moment
with
the
blasts
of
tentations
,
whiles
our
mindes
are
assailed
either
with
prosperitie
or
aduersity
,
with
wealth
or
pouerty
,
with
glory
or
ignominy
,
with
ioy
or
sorrow
.
And
hereof
yet
doe
fellow
much
more
greuous
&
daungerous
tentations
:
that
is
to
say
,
security
and
desperation
.
Therfore
when
these
stormes
blowe
,
it
is
necessarie
that
we
shoulde
be
stirred
vp
with
continuall
exhortations
out
of
the
worde
of
God
,
whereby
we
may
learne
to
resist
the
same
.
And
thus
doe
I
vnderstand
this
Psalme
,
that
it
is
a
doctrine
whereby
we
are
admonished
&
taught
that
we
shoulde
haue
our
faith
exercised
and
stirred
vp
with
continual
exhortations
so
long
as
we
liue
,
least
we
being
ouercome
with
the
cares
of
this
world
,
should
forget
and
neglect
the
rich
blessings
and
euerlasting
treasures
of
the
life
to
come
.
Verse
.
1.
I
will
lift
mine
eyes
vnto
the
mountaines
from
whence
my
helpe
commeth
.
These
words
do
include
a
comparison
betwene
the
mountaines
which
bring
helpe
and
succour
,
&
the
mountaines
that
bring
desolation
and
destruction
:
as
euery
doctrine
of
faith
&
euery
promise
importeth
also
the
contrarie
,
if
you
haue
respect
to
the
flesh
.
The
godly
haue
a
promise
of
Christ
that
he
will
be
their
helpe
and
succour
:
but
if
we
looke
to
the
outward
appearance
,
Christ
himselfe
hanging
vppon
the
crosse
,
seemeth
to
be
vtterly
forsaken
.
In
like
maner
there
is
a
comparing
togither
of
contraries
to
be
vnderstande
throughout
this
whole
Psalme
:
A
comparing
of
contraries
As
though
the
Prophet
should
say
:
when
tentations
&
trialls
of
faith
are
at
hand
,
one
runneth
to
this
place
and
an
other
to
that
,
seeking
for
helpe
&
succour
diuers
wayes
:
As
amongst
my
people
some
runne
to
Bethel
,
some
to
Gilgal
,
some
to
Bethauen
,
as
mountaines
from
whence
they
looke
for
helpe
and
succour
.
Euen
as
in
popery
they
run
to
euery
stocke
and
blocke
,
as
to
their
onely
patrones
and
helpers
,
with
kneeling
,
knocking
,
creping
,
kissing
and
licking
.
For
the
reliefs
and
comforts
are
infinite
which
the
heart
beleueth
and
seeketh
after
when
it
is
in
trouble
and
distresse
.
And
it
is
a
wonderfull
thing
to
see
howe
ready
it
is
to
receiue
helpe
and
comfort
▪
any
way
else
▪
sauing
onely
of
God
.
The
commendation
of
faith
.
This
is
then
the
praise
and
commendation
of
faith
,
that
it
looketh
onely
towardes
the
healthfull
and
comfortable
mountayne
which
is
in
Ierusalem
,
&
refuseth
the
succour
of
all
other
mountaines
.
Thus
the
prophet
casteth
his
eyes
aside
(
as
it
were
)
vpon
the
wicked
,
who
forsaking
the
helpe
of
the
Lordes
mercie
and
goodnes
which
was
then
in
Ierusalem
,
sought
reliefe
and
succour
in
other
mountaines
.
In
like
maner
in
the
kingdom
of
the
Romish
Antichrist
there
are
infinite
feets
and
swarmes
of
Monks
and
other
supersticious
votaries
,
some
holding
of
Augustine
,
some
of
Benedict
,
some
of
Francisce
,
&c.
which
by
their
vowes
and
monasticall
life
thinke
to
obtaine
the
kingdom
of
heauen
,
hoping
also
by
these
comforts
to
ouercome
the
terrour
of
Gods
wrath
&
heale
the
woundes
of
conscience
.
And
this
is
alwayes
the
inclination
of
mans
nature
to
follow
his
owne
wayes
and
to
forsake
the
wayes
of
the
Lord.
Therfore
Dauid
sayth
:
Some
forsake
the
temple
&
abhorre
the
mount
Syon
,
but
I
abide
in
the
simple
way
of
faith
&
true
religion
,
which
is
the
healthfull
hill
that
the
Lorde
him selfe
hath
appoynted
.
In
that
he
calleth
it
the
healthfull
hill
or
the
hill
from
whence
helpe
and
succour
commeth
,
he
reiecteth
and
condemneth
all
other
hills
which
haue
a
shewe
of
helpe
and
succour
.
Such
I
meane
as
is
visibly
wrought
in
the
seruice
and
honour
done
to
the
idols
,
but
true
helpe
they
giue
none
.
So
the
Iewes
sayd
that
Baall
shewed
more
present
help
in
the
temple
then
God
.
So
they
cry
in
Ieremy
:
We
will
doe
sacrifice
to
the
Queene
of
heauen
:
but
thy
commaundement
we
will
not
doe
:
for
since
we
left
to
doe
sacrifice
to
the
Queene
of
heauen
,
the
sworde
and
famine
hath
consumed
vs
:
And
thus
forsaking
the
temple
and
the
true
worship
of
God
,
they
ranne
headlong
to
all
impietie
.
But
you
will
say
:
Why
would
God
that
Idolatry
should
haue
such
successe
?
Euen
to
trye
our
fayth
,
and
whether
we
doe
truely
beleue
and
worship
one
God
,
according
to
that
commaundement
:
Thou
shalt
haue
none
other
Godds
,
&c.
True
it
is
in
deede
that
Idolatry
hath
great
successe
:
Idolatry
prospereth
and
flourisheth
for
a
time
.
yet
is
it
but
for
a
time
.
So
said
King
Achas
:
The
goddes
of
the
Kings
of
the
Syrians
doe
helpe
them
:
therefore
will
I
also
seeke
their
fauour
,
and
they
shall
helpe
me
.
But
what
sayth
the
Scripture
?
The
gods
of
Syria
were
the
destruction
both
of
them
and
of
all
Israell
.
And
this
is
the
end
of
all
such
false
trust
.
So
doth
Mammon
likewise
helpe
his
worshippers
:
For
he
is
a
great
god
,
and
bringeth
to
them
libertie
,
ioy
and
comfort
.
He
lifteth
them
vp
to
wealth
and
dignitie
:
he
maketh
them
to
swell
with
pride
and
glory
.
Humane
helps
and
comforts
.
But
howe
long
?
For
the
time
of
this
fraile
&
brickle
life
:
but
in
death
he
doth
not
only
forsake
them
,
but
driueth
them
downe
to
the
deepe
pit
of
hell
.
Therefore
whatsoeuer
worldly
and
visible
comfortes
and
delightes
the
heart
of
man
can
here
desire
or
enioy
,
he
findeth
them
vncertayne
and
shortly
must
forsake
them
,
and
yet
withall
they
bring
vnspeakeable
tormentes
and
afflictions
of
mind
,
and
lead
men
into
such
blindnes
that
they
haue
no
regard
of
God
at
all
:
who
doth
not
delight
his
true
worshippers
with
vayne
pleasures
of
this
worlde
which
endure
but
a
moment
,
but
replenisheth
them
with
euerlasting
ioyes
.
For
thus
he
sayth
:
I
will
see
you
againe
,
and
your
heart
shall
reioyce
,
and
your
ioy
no
man
shall
take
from
you
.
Let
vs
learne
therefore
to
cleaue
fast
to
the
Lord
our
God
,
and
those
inuisible
comforts
:
and
if
trouble
come
(
as
we
can
not
looke
to
be
without
a
crosse
)
if
we
seeme
to
be
desolate
and
distitute
of
all
comfort
,
yet
God
hath
a
time
when
he
will
shew
him selfe
to
haue
a
care
of
vs
,
and
we
shall
finde
that
the
afflictions
of
this
life
are
not
to
be
compared
to
the
glory
which
shall
be
reueiled
on
vs
,
as
S.
Paule
comforteth
vs
.
This
is
then
the
sense
and
meaning
of
this
verse
,
that
fayth
is
a
knowledge
of
thinges
inuisible
,
and
yet
to
be
looked
for
,
least
we
shoulde
thinke
it
to
be
but
a
meere
speculation
,
as
some
doe
make
it
.
There
are
thinges
to
be
looked
for
of
the
which
we
haue
experience
in
this
life
,
that
is
to
say
,
a
good
conscience
,
a
ioyfull
heart
,
an
inuincible
faith
,
which
is
able
to
stande
against
all
stormes
of
tentations
,
against
pouertie
,
enuy
,
reproche
and
sclaunder
of
the
world
,
against
errours
and
false
doctrine
,
and
euen
against
death
it selfe
.
Thus
we
must
learne
to
know
the
nature
of
faith
,
namely
that
it
is
a
will
or
knowledge
or
an
expectation
resting
vpon
the
word
of
God
,
which
word
sheweth
and
setteth
forth
vnto
vs
inuisible
helps
,
and
yet
to
be
looked
for
as
certaine
and
vnfallible
:
and
although
we
thinke
it
long
before
they
come
,
yet
will
they
come
,
when
it
shall
be
most
to
our
ioy
&
comfort
.
And
this
is
it
that
these
words
of
the
Prophet
doe
here
expresse
:
I
lift
vp
mine
eyes
to
the
hils
from
whence
my
helpe
commeth
.
Here
he
sheweth
him selfe
to
be
destitute
of
helpe
and
succour
,
and
yet
in
sure
hope
and
expectation
thereof
,
he
looketh
vp
vnto
those
hills
and
hopeth
for
inuisible
comfort
.
In
like
maner
must
we
doe
also
.
I
am
in
distresse
or
affliction
of
body
or
mind
:
I
am
in
necessity
and
can
see
no
meanes
how
to
liue
,
how
to
maintayne
my
family
,
how
to
escape
this
daunger
or
that
.
Here
is
the
hart
oftentimes
oppressed
with
sorrow
,
and
miserably
vexed
,
as
though
there
were
no
succour
,
no
comfort
,
nor
remedy
to
be
founde
.
But
here
must
we
be
certainely
perswaded
that
there
is
help
and
succour
prepared
for
vs
,
and
the
time
therof
also
appoynted
of
God
,
although
we
know
not
when
it
shall
be
.
But
by
this
we
may
learne
what
a
hard
matter
it
is
to
beleeue
when
the
hart
must
yeld
and
consent
to
any
thing
contrary
to
that
which
both
we
se
,
heare
,
&
feele
.
I
my self
haue
bene
oftentimes
in
wonderful
great
daungers
,
when
the
whole
world
(
as
it
were
)
conspired
against
me
.
For
the
Pope
my
mortall
enemy
and
the
enemy
of
my
Christ
,
did
not
cease
to
stirre
vp
against
me
,
what
power
and
terrour
so
euer
he
was
able
to
deuise
.
Here
reason
woulde
rather
perswade
me
to
kepe
silence
and
say
nothing
,
then
to
teach
and
bring
my selfe
thereby
into
trouble
and
daunger
.
The
help
of
the
Lord.
For
reason
can
neuer
see
the
Lordes
maruelous
help
and
deliuerance
,
which
is
inuisible
and
hidden
from
the
eies
of
the
world
:
therfore
it
thinketh
onely
of
that
which
it
seeth
,
that
is
to
say
,
destruction
.
In
all
these
stormes
,
how
my
mind
was
stablished
in
God
,
what
my
faith
and
hope
was
,
I
will
here
say
nothing
.
Albeit
in
these
great
daungers
(
I
graunt
)
my
minde
was
oftentimes
troubled
,
and
yet
at
the
length
the
inuisible
help
of
God
,
being
hidden
from
myne
eyes
,
and
from
the
eyes
of
the
whole
worlde
,
appeared
:
so
that
not
onely
my
deadly
and
mightie
aduersaries
could
not
haue
their
wills
vppon
me
,
but
also
the
preaching
of
the
Gospell
had
more
prosperous
successe
,
&
more
mightely
encreased
then
euer
it
did
before
.
Therefore
,
forasmuch
as
flesh
can
not
see
the
inuisible
things
of
God
,
let
vs
so
humble
our selues
vnto
the
obedience
of
faith
,
that
we
may
learne
to
say
:
I
lift
myne
eyes
vnto
the
hills
.
There
is
sure
helpe
prepared
,
though
I
can
by
no
meanes
see
or
perceiue
the
same
,
and
flesh
seeth
&
also
looketh
for
the
contrary
.
So
doe
these
wordes
expresly
and
liuely
set
forth
the
nature
and
strength
of
faith
,
and
what
it
is
.
Why
he
sayth
to
the
hills
,
and
not
to
the
Lord.
But
why
sayth
he
,
I
lift
myne
eyes
to
the
hills
,
and
not
to
God
?
And
againe
,
why
doth
he
mention
moe
hilles
then
one
?
for
that
seemeth
to
maintayne
Idolatrie
.
To
the
first
I
aunswere
that
this
and
such
like
places
:
as
,
he
send
thee
his
helpe
from
the
holy
place
,
doe
teach
vs
that
God
will
be
heard
,
worshipped
,
looked
for
,
and
prayed
vnto
according
to
his
word
,
and
not
according
to
our
imaginations
.
So
sayth
he
in
Exodus
:
In
what
place
soeuer
I
shall
leaue
a
remembrance
of
my
name
,
there
will
I
visite
thee
,
and
blesse
thee
.
Therefore
the
Iewes
were
alwayes
bounde
to
the
temple
of
Ierusalem
,
in
what
place
or
countrey
soeuer
they
were
,
and
also
when
they
prayed
at
home
in
their
owne
houses
,
to
turne
their
eyes
toward
Syon
.
The
prayer
of
the
godly
pleased
God
euen
in
Babylon
,
farre
from
the
temple
and
from
Ierusalem
:
but
yet
in
this
respect
,
because
they
sunge
and
praied
to
that
God
which
dwelled
in
the
hill
Syon
,
and
there
had
erected
his
tabernacle
.
And
this
is
the
cause
why
the
Prophetes
condemned
all
other
kindes
of
seruice
and
worship
done
vnto
God
in
other
places
.
For
it
was
not
enough
to
say
:
O
God
which
didst
bring
thy
people
out
of
Egypt
:
For
so
Ieroboam
also
spake
vnto
God
,
and
sayd
truely
of
him
,
and
perhaps
prayed
more
earnestly
then
they
that
were
in
Ierusalem
,
and
in
the
temple
.
Such
a
fayre
shew
and
pretence
of
true
holines
hypocrisie
is
wont
to
make
:
and
Idolatrie
is
oftentimes
more
earnest
&
vehement
then
true
pietie
.
But
why
did
not
such
prayers
please
God
?
Forsoth
because
other
hilles
were
not
chosen
&
appointed
of
God
to
that
purpose
,
neither
had
they
the
word
and
promise
of
God
.
Wherfore
God
would
not
heare
their
prayers
but
only
in
that
place
,
or
at
least
,
turning
them selues
both
with
eyes
and
heart
towards
Ierusalem
,
if
with
their
bodies
they
could
not
be
present
.
Daniel
therefore
being
in
Babilon
,
when
he
was
about
to
make
his
prayer
vnto
God
,
turned
himself
towards
Ierusalem
,
not
only
because
Salomon
in
his
prayer
vnto
God
besought
him
that
if
they
at
any
time
shoulde
be
driuen
out
of
their
countrey
,
&
turning
them selues
towards
this
place
should
make
their
prayer
vnto
him
,
he
would
heare
them
and
bring
them
home
againe
:
but
also
because
God
will
be
worshipped
in
that
place
which
he
hath
chosen
,
that
all
wandring
deuotions
and
worshipping
of
God
after
mans
imaginations
,
might
be
auoyded
.
We
which
are
in
the
time
of
the
new
testament
,
are
not
bound
to
any
external
place
,
as
Christ
sayth
:
The
time
shall
come
when
they
shall
worshippe
me
neyther
in
this
mountayne
nor
in
that
.
Christ
is
our
spirituall
Sanctuarie
:
Our
mountayne
.
for
God
will
heare
no
man
but
through
him
onely
,
according
to
the
saying
of
Christ
:
What
soeuer
ye
aske
my
Father
in
my
name
.
&c.
By
him
therefore
we
offer
vnto
God
the
bullockes
of
our
lippes
:
For
without
Christ
we
can
neither
beleue
,
trust
,
nor
obtayne
any
thing
.
This
is
the
principall
poynt
of
all
our
doctrine
,
and
therefore
we
must
lay
sure
hold
on
it
.
There
haue
bene
many
which
haue
gone
about
to
please
God
without
Christ
.
So
Arius
,
albeit
he
robbed
Christ
of
his
diuinity
,
ye
he
would
seeme
to
acknowledge
a
God
whom
he
professed
and
worshipped
.
Monks
and
other
religious
Sectaries
thinke
to
please
God
with
their
will
works
,
vowes
,
&
monastical
life
:
Yea
&
in
the
whole
kingdom
of
the
Romish
Idoll
,
what
other
meanes
do
they
seke
to
please
god
withall
?
yea
what
other
Christ
do
they
make
vnto
them selues
then
their
own
works
,
inuentions
,
and
traditions
?
All
these
lift
vp
their
eyes
,
not
to
the
hills
,
to
the
which
Dauid
loked
,
that
is
,
they
do
not
loke
only
vnto
Christ
:
For
he
alone
is
that
hill
&
holy
Sanctuarie
which
we
must
lift
vp
our
eyes
vnto
,
that
like
as
the
Iewes
had
no
Sanctuarie
but
that
in
Ierusalem
:
so
we
should
haue
no
other
Sanctuary
to
flie
vnto
but
this
one
and
alone
,
euen
Iesus
Christ
the
sonne
of
Mary
.
Thus
am
I
wont
to
aunswere
to
the
first
doubt
,
that
Dauid
fastned
his
eyes
vpon
the
holy
place
&
thither
directed
his
praier
,
which
place
was
in
Ierusalem
,
in
the
which
was
the
memoriall
of
the
name
of
God
which
he
had
made
vnto
him selfe
.
Before
that
time
it
was
in
Siloc
&
Gibea
where
the
Tabernacle
was
.
In
these
places
he
heard
the
prayers
of
his
people
,
and
he
receaued
their
sacrifices
:
but
in
other
places
he
neither
receaued
praiers
nor
sacrifices
:
for
there
was
not
the
memoriall
of
the
name
of
the
Lord
which
he
had
made
to
him selfe
,
but
the
memoriall
of
Idolls
and
Idolatry
,
which
the
impious
Iewes
had
imagined
to
themselues
.
But
nowe
in
the
newe
Testament
the
name
of
God
dwelleth
in
Christ
and
his
Church
,
which
is
one
body
with
Christ
,
whereas
is
the
word
of
God
,
baptisme
,
the
supper
of
the
Lord
,
and
the
exercise
of
obedience
towards
God
.
To
the
second
doubt
thus
I
aunswere
,
that
albeit
he
seemeth
to
prophecy
of
the
church
of
the
new
Testament
,
in
the
which
are
many
hilles
,
that
is
to
say
,
God
in
Christ
heareth
the
prayers
of
the
faithfull
in
euerie
place
,
neither
is
prayer
and
the
worship
of
God
bound
to
any
externall
place
,
yet
may
it
be
that
the
Prophet
therefore
spake
in
the
plural
number
,
because
there
were
two
hils
in
Ierusalem
,
namely
mount
Sion
,
and
the
mount
called
Moria
,
where
the
temple
was
.
And
moreouer
(
as
I
sayd
before
)
the
plural
number
sheweth
a
contrariety
betwixt
those
hills
and
the
hils
of
the
Idolaters
.
As
if
he
should
say
:
The
Idolaters
run
to
their
mountaines
,
but
I
will
abide
still
in
these
hills
,
wherein
my
soule
deliteth
aboue
all
other
.
Moreouer
,
where
he
sayth
:
I
lift
vp
mine
eyes
vnto
the
mountaynes
from
whence
my
helpe
commeth
:
it
is
the
voyce
of
faith
.
For
the
flesh
thinketh
the
crosse
and
all
calamities
to
come
from
these
hilles
,
and
therefore
calleth
them
not
the
hills
from
whence
commeth
helpe
and
comfort
,
but
desolation
and
destruction
,
when
it
seeth
it selfe
in
hatred
with
the
worlde
for
religion
,
in
pouertie
,
in
tentations
,
in
daungers
,
in
terrours
.
This
seemeth
to
be
a
desolation
and
a
casting
away
from
the
face
of
God
and
a
descending
into
hell
.
Against
his
iudgement
of
the
fleshe
fighteth
faith
,
and
iudgeth
not
according
to
that
which
it
feleth
and
seeth
,
but
according
to
the
word
which
the
Lord
hath
spoken
,
which
biddeth
vs
lift
vp
our
eyes
to
inuisible
comfortes
,
and
to
become
(
as
it
were
)
inuisible
,
and
by
faith
,
in
pouertie
to
beholde
riches
,
in
heauines
and
sorrowe
ioy
and
comfort
,
in
desolation
and
destruction
helpe
and
succour
,
and
when
we
seeme
to
be
cut
of
and
to
be
cast
away
from
God
,
euen
then
to
beleue
and
by
faith
to
lay
sure
handfast
on
Gods
eternall
mercie
and
grace
in
Christ
:
As
Dauid
here
did
,
who
was
afflicted
and
felt
no
comfort
,
and
yet
he
sayth
:
I
lift
vp
myne
eyes
to
the
hilles
from
whence
commeth
my
helpe
.
Thou
must
lift
vp
thine
eyes
therfore
,
and
in
no
wise
fixe
them
vpon
the
present
troubles
,
calamities
,
or
afflictions
whatsoeuer
the
fleshe
seeth
,
feeleth
,
or
suffereth
:
for
that
is
to
obey
and
consent
to
the
eyes
and
the
eares
,
that
is
to
say
,
to
harken
to
the
flesh
,
which
is
alwaies
ready
to
perswade
thee
that
God
is
angry
with
thee
,
that
he
hath
forsaken
thee
,
that
thy
daunger
is
such
and
so
terrible
that
thou
canst
neuer
escape
it
.
Here
therefore
thou
must
lift
vp
thine
eyes
to
the
hills
of
the
Lord
,
and
harken
to
the
voice
of
God
,
who
sayth
and
promiseth
that
helpe
shall
surely
come
from
those
hills
:
which
albeit
for
the
tyme
it
be
inuisible
and
can
neither
be
seene
nor
felt
,
yet
is
it
most
certayne
and
infallble
.
They
that
are
in
wealth
,
glorie
and
dignitie
lift
not
vp
their
eyes
to
these
inuisible
thinges
,
and
therefore
they
are
puffed
vp
with
pride
and
caried
away
with
all
noysom
lustes
.
But
such
as
are
in
pouerty
,
contempt
of
the
worlde
,
afflicted
in
body
or
minde
,
are
forced
to
lift
vp
their
eyes
,
that
the
helpe
which
is
inuisible
may
be
made
to
them
visible
by
fayth
,
according
to
the
promise
of
God
made
vnto
them
in
his
word
.
These
are
the
words
therefore
of
a
man
that
felt
the
same
that
we
feele
,
that
is
to
say
,
our
hearts
to
be
oppressed
with
sorrow
and
heauines
,
when
we
thinking
our selues
to
be
desolate
and
forsaken
,
can
see
no
succour
:
when
we
see
,
not
riches
but
pouertie
:
not
glory
but
ignominy
,
shame
and
confusion
.
In
these
calamities
the
heart
is
an
heauie
burden
,
weying
downe
to
the
grounde
the
eyes
and
the
head
,
that
they
can
see
or
thinke
vpon
nothing
else
but
terrene
and
earthly
thinges
.
Therefore
he
exhorteth
vs
by
his
owne
example
to
lift
vp
our
eyes
,
and
looke
to
inuisible
thinges
which
the
word
promiseth
we
shall
certainly
enioy
.
Thus
we
see
the
nature
of
faith
liuely
set
out
in
this
Psalme
.
Nowe
followeth
,
as
it
were
an
explication
what
hills
he
speaketh
of
.
Verse
.
2.
My
helpe
commeth
of
the
Lord
which
hath
made
heauen
and
earth
.
He
speaketh
here
of
such
hills
as
the
eyes
of
the
flesh
could
not
see
.
For
who
was
so
quicke
of
sight
to
see
,
or
so
wise
to
perceiue
and
vnderstande
,
that
the
hill
Moria
was
a
holy
hill
.
A
heape
of
earth
the
bodily
eyes
might
see
:
but
the
holynes
,
the
power
and
the
Maiestie
of
God
there
present
,
they
could
not
see
,
nor
that
the
word
of
the
Lord
was
there
,
that
the
Lord
had
promised
there
to
dwell
and
abide
,
that
he
had
put
a
memoriall
of
his
name
in
that
place
,
and
that
there
he
would
be
sought
,
there
he
would
be
found
,
For
he
that
sought
not
God
in
this
place
,
coulde
not
finde
him
in
heauen
:
Like
as
since
God
hath
reueiled
him self
in
that
man
Christ
,
we
truly
say
and
also
beleue
that
whosoeuer
doe
not
imbrace
and
by
faith
lay
hold
on
this
man
which
was
borne
of
the
virgin
,
they
can
neuer
beleue
in
God
:
but
although
they
say
they
beleue
in
the
maker
of
heauen
and
earth
,
yet
doe
they
in
deede
beleue
in
the
Idoll
of
their
owne
heart
,
for
without
Christ
there
is
no
true
God
.
Therefore
Dauid
beholdeth
these
hills
in
Ierusalem
,
not
with
bodily
eyes
,
as
the
oxe
doth
his
stall
,
but
with
the
eyes
of
the
spirite
he
seeth
that
God
dwelleth
there
by
his
word
.
Therfore
these
hils
are
nowe
no
more
earth
and
molde
,
but
they
are
the
hilles
of
the
Lorde
and
the
fulnes
of
his
godhead
:
so
that
with
out
these
hills
,
concerning
God
there
can
nothing
be
found
.
Therefore
it
is
truly
sayd
of
the
Prophet
,
that
from
these
hilles
commeth
help
and
succour
,
that
is
to
say
,
from
God
dwelling
and
abiding
there
by
his
word
.
Like
as
we
beleue
that
Christ
is
the
throne
of
grace
in
the
which
is
the
treasure
of
all
good
thinges
and
heauenly
blessinges
to
be
found
,
and
without
the
which
there
is
nothing
.
Now
,
in
that
he
doth
not
onely
say
:
My
helpe
commeth
from
the
Lord
,
but
addeth
moreouer
:
which
made
heauen
&
earth
:
he
reproueth
&
condemneth
all
other
helps
which
men
seeke
&
procure
vnto
them selues
besides
God
,
with
false
trust
&
affiance
in
the
same
,
as
Idols
of
their
owne
imagination
.
So
is
Mammon
a
god
also
:
that
is
to
say
,
is
worshipped
of
men
as
a
god
&
helpeth
them
also
sometimes
.
But
in
penury
of
food
&
vittells
what
succour
can
he
bring
?
no
man
can
satisfie
his
hungrie
belly
with
gold
and
siluer
.
Likewise
in
drowth
and
barennes
of
the
earth
what
can
he
help
?
What
good
can
he
do
in
diseases
&
infirmities
of
the
body
?
If
then
in
these
corporall
maladies
he
can
not
help
,
what
can
he
doe
when
the
conscience
is
troubled
with
sinne
&
the
horrour
of
death
?
It
is
therefore
but
a
false
pleasure
and
delite
that
Mammon
bringeth
:
which
is
but
only
to
satisfie
&
please
the
eyes
,
as
a
picture
or
painted
table
.
Against
these
helps
therfore
&
such
like
,
which
the
world
seeketh
after
,
the
prophet
setteth
the
Lord
him self
,
who
made
not
only
gold
&
siluer
,
not
only
foode
&
sustenance
,
heauen
and
earth
,
that
is
to
say
,
angels
,
men
,
and
the
whole
world
but
besides
these
,
giueth
remission
of
sinnes
,
faith
,
righteousnes
,
ioy
&
peace
of
hart
,
with
euerlasting
life
.
He
is
(
sayth
the
Prophet
)
my
almighty
and
sure
help
,
of
whom
I
can
not
doubt
,
that
he
will
euer
fayle
me
the
twinckling
of
an
eye
.
To
this
Lord
I
flye
for
aide
&
succour
,
who
not
onely
in
this
life
can
and
doth
giue
health
&
welfare
for
a
fewe
yeres
,
with
securitie
of
conscience
&
contempt
of
death
&
all
the
furies
of
the
world
:
but
also
after
this
life
,
eternal
felicity
&
life
euerlasting
.
Thus
the
Prophet
inflameth
him selfe
&
stirreth
vp
his
faith
for
our
example
,
that
we
likewise
should
magnifie
the
blessings
&
good
gifts
of
God
in
vs
,
&
also
our
hope
&
trust
in
him
.
For
if
the
riche
men
of
the
world
doe
glory
in
their
money
,
if
they
vaunt
of
their
wealth
and
riches
,
why
should
not
we
also
glory
in
the
trust
&
confidence
we
haue
in
God
,
which
hath
made
heauen
and
earth
:
which
hath
also
in
his
hand
all
thinges
necessary
both
for
this
life
&
for
the
life
to
come
.
But
because
these
things
are
inuisible
&
can
not
be
seene
but
with
spirituall
eyes
,
therefore
we
commonly
neglect
them
.
And
albeit
the
Lord
do
somtimes
hide
these
helps
from
vs
,
&
let
vs
feele
the
lacke
therof
for
a
time
(
as
he
doth
in
deede
,
to
make
vs
the
more
desirous
of
them
,
the
more
to
esteeme
them
when
we
haue
them
,
and
to
be
the
more
thankfull
to
God
for
the
same
)
yet
must
we
learne
surely
to
trust
and
vndoubtedly
beleue
that
they
will
come
.
Verse
.
3.
He
will
not
suffer
thy
foote
to
slippe
:
For
he
that
keepeth
Israel
will
not
slumber
.
This
verse
dependeth
vpon
those
that
go
before
.
For
the
Prophet
,
because
he
began
with
an
exhortation
to
faith
,
now
goeth
about
as
it
were
with
promises
,
Trust
&
affiance
in
the
helpe
&
succour
of
the
Lord.
to
moue
and
exhort
the
faithfull
to
hold
fast
this
confidence
&
trust
in
the
help
&
succour
of
the
Lord.
And
very
necessarie
it
is
for
vs
,
to
exhort
and
stirre
vp
,
not
onely
other
,
but
our selues
also
,
because
of
the
present
daungers
and
afflictions
.
For
seeing
the
things
which
discomfort
vs
are
present
,
and
they
which
comfort
vs
are
absent
,
therfore
so
long
as
the
present
things
which
vexe
vs
do
endure
,
it
is
needefull
that
we
should
be
stirred
vppe
with
the
worde
and
exhortation
to
perseuerance
and
pacience
.
For
this
exper●●●ce
of
trouble
and
affliction
must
be
ioyned
with
doctrine
&
exh●●●●tion
.
For
our
sight
is
so
dimme
,
that
we
can
not
see
these
inui●●●●●
thinges
and
the
ende
of
afflictions
.
Therefore
the
flesh
euer
s●●keth
meanes
how
it
may
be
deliuered
,
and
when
it
can
see
non●●as
the
carnall
eyes
can
neuer
see
Gods
maruelous
helpe
&
deli●●●ance
)
then
is
it
miserably
vexed
and
tormented
and
can
finde
no●est
nor
quietnes
.
We
haue
neede
therefore
of
exhortations
out
〈◊〉
the
word
of
God
,
that
this
streatnes
of
our
heart
may
be
dilated
and
enlarged
,
which
he
alone
can
doe
that
seeth
the
end
of
our
tentations
.
We
must
heare
what
his
word
sayth
,
and
not
what
our
owne
heart
sayth
,
which
onely
seeth
and
feleth
the
beginning
of
tentations
and
afflictions
,
but
the
end
thereof
it
can
not
see
.
Therefore
the
holy
Ghost
here
amplifieth
and
enlargeth
the
matter
,
that
the
exhortation
may
be
the
more
effectuall
.
And
here
is
first
to
be
noted
,
that
if
the
contrary
were
not
,
that
is
to
say
,
no
tentation
felt
or
perill
to
be
feared
,
then
were
this
exhortation
but
in
vayne
.
For
if
tentation
shoulde
haue
an
ende
as
soone
as
it
beginneth
,
or
if
as
soone
as
we
feele
any
lacke
,
God
should
giue
vs
that
we
desire
,
wherefore
then
shoulde
God
promise
any
thing
?
Therefore
neither
is
doctrine
necessarie
in
those
thinges
that
we
know
before
,
neither
exhortation
when
we
are
out
of
daunger
and
feele
no
tentation
.
Therefore
where
the
Prophet
sayth
:
He
will
not
suffer
thy
foote
to
slippe
,
he
plainly
sheweth
what
is
the
state
of
the
afflicted
.
For
when
they
feele
them selues
to
be
in
daunger
through
the
grieuousnes
of
tentation
,
their
hearts
are
heauy
and
careful
,
least
they
should
perish
and
be
forsaken
of
the
Lord
for
euer
.
Here
haue
they
neede
therfore
of
exhortation
,
that
their
faith
faile
not
or
be
not
vtterly
quenched
.
For
reason
can
iudge
no
other
wise
,
but
that
a
man
being
in
this
case
is
cleane
reiected
&
forsaken
of
God
,
and
after
his
owne
sense
feeleth
that
to
be
true
which
a
certaine
souldier
was
wont
to
say
:
that
there
are
none
which
suffer
more
misery
or
are
in
greater
daunger
then
such
as
serue
God
and
their
Prince
faithfully
.
Here
is
now
no
succour
but
to
flie
to
the
word
of
faith
.
And
first
this
word
pronounceth
,
that
all
they
which
will
liue
a
godly
life
in
Christ
Iesu
,
shall
suffer
trouble
and
affliction
.
It
setteth
forth
Christ
for
an
ensample
,
who
by
the
crosse
entred
into
glory
.
It
telleth
vs
that
we
must
be
made
like
vnto
his
image
:
that
is
,
we
must
suffer
with
him
if
we
looke
to
be
glorified
with
him
.
Then
we
see
that
troubles
and
crosses
are
prepared
for
vs
.
It
sheweth
moreouer
what
is
to
be
done
and
what
remedie
is
to
be
fought
in
such
afflictions
:
Remedies
in
afflictions
.
euen
to
resort
to
the
word
,
to
harken
to
the
word
,
to
rest
in
the
word
and
the
promise
.
It
promiseth
that
tentation
shall
not
continue
with
vs
for
euer
,
as
our
hearts
doe
iudge
:
but
rather
it
telleth
vs
,
that
it
is
but
momentane
and
short
.
And
Christ
compareth
the
afflictions
of
the
faithfull
to
the
trauell
of
a
woman
,
where
death
and
life
are
ioyned
togither
as
neare
as
may
be
.
For
she
that
euen
nowe
sawe
nothing
but
death
,
and
despayred
of
the
life
both
of
her selfe
and
of
her
childe
,
as
soone
as
the
childe
is
borne
forgetteth
all
her
sorrowes
past
.
Sainct
Paule
sayth
:
the
afflictions
of
this
life
are
not
to
be
compared
to
the
glory
which
shall
be
reueiled
vpon
vs
.
The
iudgement
of
the
word
in
afflictions
must
onely
be
followed
.
This
iudgement
of
the
word
thou
must
followe
,
and
not
thine
owne
sense
,
which
so
iudgeth
of
the
crosse
and
afflictions
,
that
of
a
molehill
or
rather
of
a
mote
it
maketh
a
great
mountaine
.
So
blind
is
reason
and
so
vnable
to
iudge
in
matters
of
fayth
.
For
that
which
God
counteth
but
as
a
moment
,
a
droppe
,
a
sparcle
,
reason
iudgeth
to
be
euerlasting
,
a
huge
sea
and
a
terrible
fire
.
But
thou
wilt
say
:
I
finde
and
feele
it
so
to
be
.
What
then
?
Doest
thou
feele
or
doeth
God
see
and
knowe
more
perfectly
,
thinkest
thou
?
We
must
not
iudge
therefore
according
to
our
owne
feeling
,
but
according
to
that
which
the
word
of
God
pronounceth
and
iudgeth
,
or
rather
.
God
him self
in
his
word
.
The
stories
doe
record
that
when
Iulianus
persecuted
Athanasius
and
threatned
his
destruction
,
The
history
of
Iulian
and
Athanasius
.
Athanasius
so
litle
regarded
the
daunger
thereof
,
that
he
likened
the
same
to
a
clowde
which
the
Sunne
by
litle
and
litle
consumeth
to
nothing
.
What
could
be
spoken
more
contemptuously
of
that
outragious
cruelty
attempted
by
such
a
mightie
Monarke
and
head
of
the
Romane
Empire
?
which
rather
might
haue
bene
compared
to
a
huge
sea
or
a
terrible
fire
.
But
as
Athanasius
sayd
and
beleued
,
euen
so
it
came
to
passe
:
for
Iulianus
was
slayne
shortly
after
,
and
so
Athanasius
escaped
the
daunger
.
By
whose
example
let
vs
learne
how
to
iudge
of
our
owne
troubles
and
perills
,
and
looke
to
the
word
of
the
promiser
,
that
we
depend
not
vpon
our selues
and
our
owne
sense
,
but
vpn
the
promise
of
the
Lord.
Death
,
pestilence
,
famine
,
hatred
of
the
world
and
sclaunder
,
with
such
like
,
may
well
be
resembled
to
an
horrible
tempest
.
And
here
if
we
follow
reason
,
we
are
gone
.
But
we
must
lift
vppe
our
eyes
to
the
hilles
and
harken
to
this
voyce
:
I
am
the
Lorde
thy
God
,
therefore
magnifie
my
word
,
my
helpe
and
my
succour
.
Thus
if
we
doe
,
then
begin
we
to
contemne
that
which
to
vs
before
seemed
so
huge
and
terrible
:
then
the
word
&
promise
beginneth
to
kindle
in
our
harts
and
bringeth
such
strength
and
courage
,
that
we
are
able
to
say
:
Nowe
,
be
it
neuer
so
huge
a
tempest
,
neuer
so
terrible
a
storme
,
let
it
come
.
Here
is
God
,
here
is
his
worde
,
I
will
not
feare
.
Thus
is
all
the
rage
and
furie
of
the
Deuill
,
yea
euen
sinne
and
death
it selfe
brought
to
nothing
,
and
nowe
is
it
become
,
as
it
were
a
mote
,
which
before
seemed
to
vs
a
mighty
and
huge
mountayne
.
Thus
must
we
learne
the
distinctions
of
the
holy
Ghost
.
God
taketh
away
thy
wife
,
thy
children
.
Thou
fallest
into
sicknes
and
infirmitie
of
body
.
Thou
losest
thy
goodes
,
thine
estimation
,
the
peace
and
tranquillitie
of
conscience
,
yea
and
some
time
,
according
to
thine
owne
sense
and
feeling
,
Christ
him selfe
also
.
These
are
great
matters
in
deede
.
But
beware
that
whilest
thou
iudgest
these
thinges
after
thine
owne
sense
,
thou
make
not
of
a
droppe
an
infinite
sea
,
and
of
a
sparcle
a
flaming
fire
.
Though
it
be
neuer
so
great
which
thou
feelest
and
sufferest
,
yet
God
is
greater
.
If
God
and
Christ
then
perish
not
,
if
they
still
liue
and
reigne
,
what
if
thou
lose
thy
wife
,
thy
children
,
thy
goodes
,
yea
and
thy
life
also
?
For
what
are
all
these
if
thou
compare
them
to
the
inestimable
grace
of
God
and
the
riches
which
he
hath
promised
in
his
word
,
but
mere
nothing
?
Therefore
let
vs
lift
vp
our
mindes
to
these
heauenly
riches
,
and
let
vs
learne
rightly
to
discerne
betwene
the
crosse
in
respect
of
it selfe
,
that
is
,
of
the
flesh
and
the
sense
of
our
owne
heart
,
and
in
respect
of
God
and
his
rich
promise
.
Which
if
we
consider
as
it
is
in
it selfe
and
without
Christ
,
what
trouble
is
so
small
that
shall
not
vtterly
ouerthrowe
vs
,
and
so
shall
euery
trouble
be
vnto
vs
intolerable
.
But
if
we
behold
the
same
in
respect
of
God
with
the
eyes
of
faith
,
though
our
afflictions
and
calamities
seeme
neuer
so
great
and
greeuous
,
yet
the
super
abundant
mercy
of
God
in
Christ
swalloweth
them
vppe
all
.
Who
albeit
he
suffereth
vs
to
be
afflicted
for
a
litle
season
,
yet
shall
the
ent●e
be
full
of
ioy
and
comfort
.
So
sayth
the
Prophet
Esay
:
For
a
litle
while
haue
I
forsaken
thee
.
This
momentane
and
short
time
,
to
the
flesh
seemeth
an
eternitie
.
But
(
as
I
said
)
our
carnall
eyes
doe
but
deceiue
vs
.
Therefore
we
must
iudge
according
to
Gods
promises
concerning
inuisible
things
,
and
see
what
God
hath
said
in
his
word
.
This
is
the
exercise
of
faith
,
whereof
Dauid
speaketh
in
this
place
,
The
exercise
of
faith
.
admonishing
vs
to
looke
to
the
word
and
promise
,
and
to
lift
vp
our
eyes
to
inuisible
things
,
and
thereafter
to
iudge
,
and
not
according
to
thinges
present
.
And
here
experience
teacheth
vs
what
an
infinite
wisedom
true
diuinitie
is
,
which
in
this
life
we
can
neuer
fully
and
perfectly
attaine
vnto
.
For
to
what
sudden
mutations
this
life
is
subiect
,
we
see
.
To
day
aliue
and
in
good
health
,
to
morrow
dead
and
gone
.
Yea
how
infinite
are
the
troubles
,
calamities
,
tentations
and
daungers
wherewith
our
life
is
tossed
as
a
shippe
on
the
sea
,
which
so
terrifie
vs
that
heauen
and
earth
are
to
little
for
vs
,
yea
the
whole
creature
is
to
vs
a
very
hell
.
This
is
the
nature
of
flesh
:
which
Satan
moreouer
so
inspireth
and
bewitcheth
,
that
it
seeth
not
God
,
but
rather
(
as
it
iudgeth
)
some
great
and
horrible
mischiefe
:
not
life
,
but
death
and
destruction
.
But
this
is
no
iudgement
,
but
rather
a
delusion
of
the
flesh
and
the
deuil
:
against
the
which
we
must
fight
,
yea
and
beleue
that
euen
in
our
destruction
(
as
to
vs
it
seemeth
)
God
is
present
with
vs
,
and
in
our
death
Christ
our
King
liueth
:
in
whose
sight
our
tribulations
and
afflictions
,
yea
and
death
it selfe
are
altogither
,
(
as
you
would
say
)
but
one
nothing
:
and
if
we
compare
them
vnto
God
by
the
iudgement
of
faith
,
we
shall
feele
them
so
to
be
in
deede
.
But
who
hath
sufficiently
learned
thus
to
doe
?
Somewhat
we
may
say
,
Experience
and
practise
maketh
a
right
Christian
.
and
teach
other
after
a
sort
:
but
vse
and
experience
,
with
inward
practise
and
feling
is
that
which
maketh
a
right
diuine
and
a
true
Christian
in
deede
,
so
that
he
may
be
able
boldely
to
affirme
and
say
with
Dauid
:
He
will
not
suffer
thy
foote
to
styppe
:
that
is
to
say
,
he
will
not
suffer
thee
to
be
vtterly
ouerthrowne
and
perish
.
But
the
flesh
saith
the
contrary
,
because
it
feeleth
,
not
onely
thy
foote
to
slyppe
,
but
it selfe
also
to
be
troden
vnder
foote
.
Beholde
the
sonne
of
God
what
he
suffered
:
Behold
Iohn
Baptist
,
the
virgin
Mary
,
the
Apostles
,
the
Prophets
what
they
suffered
.
Behold
the
church
at
this
day
what
danger
it
is
in
,
what
troubles
and
afflictions
it
continually
suffereth
.
And
this
is
the
state
of
the
godly
.
Upon
the
experience
whereof
ariseth
this
prouerbe
:
The
more
wicked
,
the
more
happy
.
And
therefore
the
worlde
fearing
and
shunning
these
daungers
,
can
neuer
abide
the
Gospell
.
And
thus
it
appeareth
to
them
not
to
be
true
that
Dauid
sayth
here
:
The
Lord
wil
not
suffer
thy
foote
to
slippe
:
but
rather
the
contrary
,
that
he
causeth
thy
foote
to
slyppe
.
Albeit
it
doth
but
seeme
so
(
for
he
doth
not
so
in
deede
)
and
that
to
the
flesh
onely
:
but
contrariwise
,
to
the
spirit
and
faith
it
is
exaltation
and
glory
before
God
.
They
iudge
that
death
which
is
suffered
for
the
confession
of
the
Gospell
,
to
be
a
beginning
of
a
better
and
eternall
life
,
Ignominy
,
shame
and
contempt
of
the
worlde
they
count
inestimable
glory
in
the
sight
of
God
.
The
iudgement
of
faith
.
This
is
the
iudgement
of
faith
,
albeit
the
flesh
thinketh
otherwise
.
But
we
may
not
iudge
after
the
flesh
:
for
if
we
do
,
what
needeth
then
the
doctrine
of
the
word
?
what
neede
exhortations
?
what
neede
the
promises
?
Therefore
we
must
turne
the
euill
into
good
,
and
where
the
fleshe
concludeth
that
it
is
continually
troden
vnder
foote
,
there
faith
must
confesse
and
say
,
that
by
the
crosse
and
by
these
afflictions
we
are
made
like
to
the
sonne
of
God
&
fashioned
like
vnto
Christ
:
For
these
things
are
to
be
beleued
as
inuisible
and
also
insensible
,
and
not
as
things
to
be
seene
and
felt
.
But
such
as
will
not
beleue
,
but
follow
their
owne
sense
and
feling
,
doe
rather
choose
the
glory
&
pleasures
of
this
worlde
,
which
so
litle
while
endure
,
and
so
suddenly
vanish
away
.
But
how
miserable
shall
their
condition
be
,
when
,
after
these
transitory
,
momentane
and
vaine
pleasures
they
shall
find
and
feele
nothing
but
anguish
&
torments
,
with
weeping
&
wailing
for
euer
&
without
end
.
How
much
better
had
it
bene
for
them
to
haue
suffered
for
a
while
with
Lazarus
both
sicknes
and
pouerty
,
then
for
a
little
season
to
flourish
with
the
rich
glutton
in
welth
and
prosperitie
,
&
with
him
to
be
tormented
in
euerlasting
fire
?
This
doctrine
therfore
pertaineth
to
those
which
desire
to
beleue
&
not
to
fele
,
that
they
may
discerne
betwene
God
&
their
afflictions
,
not
fixing
their
eyes
vpon
the
present
calamities
,
but
looking
vp
to
the
inuisible
help
promised
in
the
word
.
For
those
troubles
&
daungers
where
unto
the
faithfull
are
subiect
,
do
in
deede
cause
the
foote
to
slippe
:
but
yet
so
that
faith
wil
not
suffer
them
to
fall
,
but
maketh
them
able
to
passe
ouer
those
rockes
,
be
they
neuer
so
daungerous
,
&
to
compare
their
momentane
afflictions
with
those
things
which
are
infinite
and
euerlasting
,
as
to
God
him selfe
,
his
power
,
his
grace
,
and
finally
eternall
life
,
which
God
hath
promised
in
Christ
to
them
that
beleue
in
him
.
To
know
these
things
it
is
necessary
,
that
we
may
be
able
to
comfort
both
our selues
and
our
brethren
when
Satan
beginneth
to
rage
,
when
troubles
arise
,
when
for
the
words
sake
we
are
hated
,
spoyled
,
persecuted
and
put
to
death
.
In
these
daungers
whither
shall
we
runne
?
God
is
greater
then
all
our
afflictions
and
calamities
.
Euen
this
must
be
our
refuge
:
to
say
and
confesse
that
God
is
greater
then
all
our
miseries
:
And
albeit
we
perish
,
or
rather
seeme
in
our
owne
sence
so
to
doe
,
yet
God
perisheth
not
,
and
therefore
we
must
assuredly
trust
in
his
goodnes
,
mercy
and
power
,
and
the
sence
and
feeling
of
the
spirite
must
be
exalted
(
as
ye
would
say
)
aboue
the
feeling
of
the
flesh
and
of
our
owne
hart
.
Thus
they
that
will
not
doe
,
let
them
follow
their
own
lustes
and
pleasures
,
and
yet
let
them
be
sure
that
they
shal
drinke
vp
the
dregges
of
the
cuppe
:
wherof
the
godly
drinke
but
a
part
,
as
the
Prophet
saith
.
Notwithstanding
many
times
the
godly
doe
finde
also
temporall
helpe
and
deliuerance
.
For
God
doth
not
so
neglect
his
seruaunts
that
he
will
leaue
them
vtterly
destitute
of
comfort
in
this
life
.
Dauid
being
driuen
out
of
his
kingdome
was
restored
to
the
same
againe
.
Ezechias
stricken
with
a
deadly
disease
,
recouered
and
was
restored
to
perfect
health
.
The
Iewes
also
dispersed
and
scattered
among
the
Gentiles
,
were
brought
home
againe
.
And
euen
here
also
faith
hath
her
proper
office
,
to
waite
and
looke
for
this
helpe
and
succour
:
for
it
commeth
not
by
&
by
when
we
haue
neede
thereof
or
when
we
desire
the
same
.
Now
,
as
the
godly
in
such
daungers
find
not
alwayes
help
and
deliuerance
:
euen
so
the
wicked
doe
not
alwaies
prosper
,
but
euen
in
this
life
are
horribly
plaged
for
their
impietie
.
The
kingdom
of
the
Pope
hath
flourished
long
,
and
yet
we
see
that
much
of
his
power
wealth
and
riches
is
diminished
,
and
the
terrible
vengeance
of
God
is
ready
to
fall
vpon
him
and
his
for
their
impietie
.
Our
nobilitie
and
gentlemen
at
this
day
contemne
the
ministery
,
plucke
away
the
liuings
of
the
Church
,
and
spoyle
the
poore
pastors
and
ministers
therof
:
But
the
time
will
come
(
I
nothing
doubt
)
when
one
Pastor
shall
be
more
regarded
then
x.
such
gentlemen
.
And
thus
God
sheweth
and
will
shew
his
iudgement
in
the
defence
of
the
godly
,
euen
by
corporall
or
temporall
punishment
vpon
the
wicked
.
Therefore
we
ought
so
much
the
more
strongly
to
cleaue
to
the
word
,
and
to
hope
and
looke
for
succour
,
lifting
vp
our
eyes
from
this
sensible
misery
to
Gods
inuisible
help
and
succour
.
Such
things
as
hereafter
followe
in
the
Psalme
,
tende
to
the
same
sense
and
meaning
:
for
the
meaning
of
the
spirite
is
,
aboundantly
with
counsell
and
exhortation
to
edifie
the
Church
.
Ver.
4.
Beholde
,
he
wil
not
sleepe
nor
slumber
that
kepeth
Israel
.
These
also
after
the
iudgement
of
the
fleshe
are
deceaueable
words
.
For
is
this
to
keepe
and
defend
,
when
we
are
cast
into
prison
?
deliuered
to
the
tormentor
to
be
burned
?
when
we
are
vexed
of
Satan
and
of
the
world
with
many
and
sundry
afflictions
?
yea
when
as
Christ
him selfe
is
fastened
to
the
crosse
?
when
Iohn
Baptist
is
beheaded
at
the
request
of
a
strumpet
?
Is
it
not
extreme
folly
to
call
this
a
keeping
and
defending
,
when
we
see
nothing
else
but
an
vtter
forsaking
and
desolation
?
Therefore
the
flesh
vnderstandeth
these
wordes
in
the
contrary
sense
:
that
is
for
God
the
keeper
and
defender
,
To
the
flesh
God
semeth
to
be
no
keper
but
a
destroyer
.
God
the
forsaker
and
destroyer
.
These
are
wordes
therefore
of
the
spirite
and
of
faith
,
and
not
of
the
fleshe
or
carnall
sense
.
For
after
the
flesh
God
had
no
regarde
of
the
Patriarke
Iacob
,
when
Ioseph
was
cast
away
by
the
crueltie
of
his
brethren
,
and
yet
God
did
afterwardes
declare
that
he
had
a
care
of
him
when
he
did
so
aduaunce
Ioseph
that
he
became
in
a
manner
the
king
of
all
Aegypt
.
Likewise
God
doth
not
so
kepe
vs
but
that
we
must
dye
:
yea
we
must
see
the
departing
of
our
wiues
,
our
children
,
our
parents
▪
we
must
be
continually
troubled
and
vexed
of
Satan
:
we
must
suffer
many
iniuryes
of
the
ingratefull
and
wicked
worlde
.
How
doth
this
care
now
appeare
in
keeping
and
preseruing
vs
?
wherein
doth
it
appeare
that
God
watcheth
ouer
vs
?
Wherefore
we
must
lift
vp
our
eyes
to
the
hilles
where
the
Lord
hath
published
his
wil
and
his
word
.
There
must
we
harken
what
he
speaketh
out
of
his
holy
temple
,
namely
that
he
neither
sleepeth
,
nor
forsaketh
vs
,
as
the
flesh
peruersely
iudgeth
:
but
keepeth
vs
,
careth
for
vs
and
watcheth
ouer
vs
.
This
word
faith
layeth
hold
on
,
God
is
a
keper
and
still
watcheth
ouer
vs
.
&
according
to
this
word
it
iudgeth
,
although
the
flesh
say
and
iudge
the
contrary
neuer
so
much
,
&
according
to
his
own
sense
and
feeling
do
think
that
God
neither
seeth
nor
heareth
:
but
is
like
to
those
which
the
Psalmist
speaketh
of
:
They
haue
eares
&
heare
not
,
they
haue
eyes
&
see
not
.
Therefore
he
extolleth
his
owne
god
Mammon
,
that
he
may
haue
alwayes
money
at
hand
,
and
what
so
euer
may
maintaine
the
pleasures
of
this
life
.
This
vanitie
is
it
that
the
flesh
so
magnifieth
.
But
he
seeth
not
what
shall
followe
when
he
must
dye
and
forsake
his
riches
,
and
therefore
this
keeper
,
this
watchman
which
keepeth
and
preserueth
vs
by
faith
and
by
the
word
,
he
nothing
regardeth
.
Let
vs
therefore
which
do
beleue
,
and
see
this
miserable
blindenes
of
the
world
,
be
surely
perswaded
that
this
hidden
&
inuisible
protection
,
vnder
the
which
we
abide
by
the
power
of
faith
and
of
the
word
,
is
almightie
.
For
to
this
the
holy
Scripture
leadeth
vs
,
The
kingdom
of
the
deuill
.
and
teacheth
that
the
kingdome
of
the
deuill
is
the
kingdom
of
sinne
and
death
,
and
therefore
euery
moment
he
causeth
men
to
sinne
,
murthereth
them
,
seduceth
and
bringeth
them
into
errour
,
or
at
least
goeth
about
by
all
meanes
so
to
doe
.
Thus
are
we
alwayes
in
death
,
in
daunger
of
sinne
,
errour
and
damnable
opinions
.
And
what
doe
we
whiles
Satan
is
thus
occupyed
?
we
teach
,
we
write
,
we
reade
,
we
sleepe
,
we
eate
,
we
drink
,
and
we
exercise
such
other
offices
and
functions
of
the
body
&
of
the
senses
.
Here
our
diuinitie
teacheth
vs
euen
by
our
owne
experience
,
that
if
God
did
not
watch
when
we
sleepe
,
if
he
were
not
carefull
for
vs
when
we
are
careles
,
we
should
perish
euery
moment
,
we
should
lose
our
tongues
,
our
eyes
,
our
eares
,
our
hands
,
our
feete
and
our
life
also
.
And
for
as
much
as
these
thinges
doe
many
times
chaunce
,
and
when
we
little
doubt
or
thinke
thereof
,
our
wiues
,
our
children
or
our
frendes
dye
or
else
fall
into
some
great
daunger
,
it
is
a
minifest
token
that
the
kingdom
of
the
Deuill
is
the
kingdom
of
death
and
sinne
.
In
this
kingdom
because
we
liue
whiles
we
are
in
this
world
,
hereof
it
commeth
,
that
we
often
times
offend
and
fall
into
many
sinnes
.
Thus
Dauid
became
both
an
adulterer
and
a
murtherer
.
So
that
hereby
we
may
learne
that
the
kingdome
of
the
deuill
in
this
world
is
to
aduaunce
sinne
,
to
murther
&
destroy
.
Now
therefore
,
that
we
yet
liue
and
breath
,
that
we
fall
not
dayly
into
greeuous
and
horrible
sinnes
,
it
is
the
great
mercy
,
goodnes
,
and
protection
of
this
good
keper
and
watchman
whom
Dauid
here
speaketh
of
.
Thus
doth
our
diuinitie
teach
,
and
thus
doe
the
godly
beleue
:
For
by
their
owne
experience
they
proue
,
and
by
experience
of
the
whole
Church
,
that
Satan
wil
neuer
rest
vntill
he
destroy
if
he
may
,
either
soule
or
body
.
The
destruction
of
the
soule
he
seeketh
by
lying
,
by
corrupt
doctrine
,
by
wicked
&
false
worshipping
and
seruing
.
The
destruction
of
the
body
he
attempteth
by
infinite
sleights
&
practises
,
wherof
we
haue
experience
daily
in
our selues
and
other
.
For
as
much
then
as
these
things
doe
not
come
to
passe
either
in
such
sort
or
so
often
as
Satan
would
,
it
is
the
benefite
,
not
of
Satan
,
but
of
this
our
vigilant
keeper
and
watchman
.
Thus
we
are
taught
euen
by
our
owne
experience
(
taking
this
for
a
principle
,
that
the
kingdom
of
the
deuill
is
the
kingdome
of
sinne
and
of
death
)
that
we
are
continually
and
euery
moment
preserued
from
death
and
other
daungers
both
corporally
and
spiritually
by
the
singular
goodnes
and
grace
of
Christe
,
into
whose
kingdom
through
baptisme
and
faith
we
are
translated
.
And
hereof
come
these
heauenly
sayings
of
the
Prophets
:
The
earth
is
full
of
the
mercy
of
the
Lord
,
his
mercy
endureth
for
euer
.
&c.
In
deede
sometimes
Satan
so
preuaileth
,
and
hath
such
successe
in
that
he
goeth
aboute
,
that
by
sudden
plagues
he
bringeth
men
to
horrible
destruction
.
Such
examples
ought
to
warne
vs
of
those
mischeuous
practises
which
he
continually
goeth
about
,
and
faine
would
bring
to
passe
,
as
he
might
easily
doe
if
he
were
not
letted
by
the
vigilancy
of
our
good
watchman
in
heauen
.
For
,
as
for
the
power
of
this
our
aduersary
,
I
doe
beleeue
that
he
is
able
in
one
hower
to
destroy
all
the
people
that
are
liuing
vpon
the
earth
.
Now
,
if
both
he
be
able
and
also
leaueth
no
practise
vnattempted
so
to
doe
,
why
then
is
it
not
done
?
Because
our
good
keeper
watcheth
ouer
vs
.
But
these
be
matters
of
faith
:
they
muste
be
beleued
,
and
therefore
he
addeth
this
word
beholde
.
Whereby
it
may
appeare
that
his
purpose
is
,
earnestly
to
commend
and
set
forth
the
great
vigilancie
and
tender
care
of
God
towards
vs
,
whereby
he
keepeth
and
defendeth
vs
that
we
perish
not
.
And
here
note
that
this
care
and
vigilancie
for
the
safety
and
preseruation
of
our
life
,
countrey
,
cities
,
familyes
,
peace
and
tranquillitie
amongst
vs
,
&c.
is
of
the
Prophet
wholy
attributed
vnto
God
,
when
as
notwithstanding
God
vseth
to
worke
the
same
by
other
meanes
,
as
first
by
the
ministery
of
Angels
,
and
then
also
of
men
,
as
of
Princes
and
other
inferiour
magistrates
,
&c.
Wherby
we
are
admonished
that
these
inferiour
meanes
which
God
vseth
as
his
instrumentes
for
our
preseruation
are
not
able
to
doe
vs
any
good
at
all
,
except
God
him self
take
vpon
him
to
be
our
chiefe
watchman
and
defender
.
God
therfore
vseth
the
ministery
of
these
for
our
succour
and
reliefe
,
euen
as
he
doth
bread
,
drinke
and
other
sustenaunce
.
For
as
bread
and
drinke
doe
not
preserue
our
life
(
for
then
no
man
should
dye
,
and
yet
because
of
the
ordinance
of
God
and
the
fraile
condition
of
our
nature
,
they
are
necessary
for
the
sustentation
of
our
life
)
:
so
doe
these
meane
helpes
nothing
auayle
vs
except
God
the
keeper
of
Israel
doe
watch
for
our
succour
and
defence
.
This
watching
,
this
defence
the
●orde
of
God
doth
reueile
,
but
the
fleshe
can
not
see
it
,
and
therefore
by
a
contrary
sense
thus
it
expoundeth
these
wordes
:
The
keeper
of
Israell
,
that
is
to
say
,
the
forsaker
of
Israell
doth
not
sleepe
,
that
is
,
he
is
not
onely
in
a
moste
deade
sleepe
,
but
also
is
without
all
sense
,
and
is
in
deede
nothing
.
For
reason
iudgeth
according
to
euery
pinch
and
pange
that
the
flesh
feeleth
,
and
according
to
the
beginning
of
afflictions
or
first
assaults
,
and
not
according
to
the
word
,
and
the
end
or
deliuerance
which
God
promiseth
in
the
word
.
Verse
.
5.
The
Lord
is
thy
keper
and
he
is
thy
shadowe
(
or
protection
)
at
thy
right
hand
.
In
this
verse
he
setteth
foorth
more
at
large
,
the
certainty
of
Gods
ready
helpe
and
protection
.
Wherin
,
speaking
to
euery
one
priuatly
,
he
sayth
:
The
Lord
is
thy
keeper
:
that
no
man
should
doubt
to
apply
that
vnto
him selfe
for
his
owne
comforte
,
which
pertaineth
to
al
Israel
.
He
is
called
the
shadow
at
thy
right
hand
,
to
teach
thee
that
he
is
at
hand
and
standeth
euen
by
thy
side
ready
to
defend
thee
.
Or
else
:
the
Lord
is
thy
shadow
at
thy
right
hand
:
That
is
,
he
prospereth
all
thy
affaires
,
he
giueth
successe
to
all
thou
takest
in
hand
.
If
thou
be
a
preacher
&
a
teacher
in
the
Church
of
God
:
if
thou
trauell
in
thy
vocation
vprightly
and
with
a
good
conscience
to
prouide
for
thy selfe
and
thy
family
,
thou
shalt
not
lack
thy
crosses
.
But
be
of
good
comfort
:
for
the
Lord
hath
promised
to
be
on
thy
right
hand
:
he
will
ayde
thee
and
succour
thee
in
all
things
that
thou
shalt
either
doe
or
suffer
.
But
here
againe
we
must
remember
(
as
I
said
before
)
that
these
things
are
spoken
and
taught
in
vaine
,
except
we
first
thinke
our selues
to
be
,
as
it
were
vtterly
forsaken
and
destitute
of
al
help
and
succour
.
Therefore
,
when
he
speaketh
of
this
tender
care
that
the
Lord
hath
ouer
his
in
keping
,
in
shadowing
,
in
defending
them
that
they
perish
not
,
he
meaneth
therewithall
that
they
are
such
as
seeme
to
them selues
so
to
be
forsaken
and
neglected
of
God
,
as
if
he
had
no
care
of
them
at
all
.
This
is
therefore
a
sweete
doctrine
and
full
of
consolation
,
that
the
Lord
sheweth
him selfe
to
knowe
and
to
pittie
our
miseries
and
calamities
,
and
commaundeth
vs
to
beleeue
that
he
is
our
shadowe
to
couer
&
defend
vs
against
all
perils
&
daungers
.
In
him
therefore
let
vs
assuredly
trust
,
with
comfortable
expectation
of
most
ioyfull
deliuerance
:
who
hath
promised
to
be
with
vs
,
with
a
fatherly
care
to
prouide
for
vs
,
to
defend
vs
,
to
strengthen
,
to
succour
and
to
comfort
vs
in
all
our
troubles
,
afflictions
and
calamities
.
Verse
.
6.
The
sunne
shall
not
hurt
thee
by
day
,
nor
the
moone
by
night
.
The
heate
of
the
Sunne
maketh
mens
bodyes
weake
&
feeble
.
So
doth
the
Moone
also
hurt
,
not
onely
with
colde
,
but
also
with
moysture
.
By
these
speeches
he
meaneth
all
maner
of
tentations
and
perils
,
and
that
God
will
be
with
vs
in
the
middest
of
them
,
to
succour
vs
and
to
deliuer
vs
,
albeit
we
seeme
for
a
litle
while
to
beare
all
the
heate
and
burden
of
the
day
alone
:
that
is
,
to
be
vtterly
forsaken
and
destitute
of
all
helpe
and
succour
.
But
if
we
were
alone
,
then
should
the
tentation
haue
no
ende
,
yea
it
should
presently
swallow
vs
vp
:
for
we
are
not
able
of
our selues
to
endure
the
space
of
one
moment
.
Now
the
Lord
suffreth
Satan
to
vomet
out
his
poyson
and
to
practise
against
vs
the
beginning
of
his
malice
:
but
he
will
not
suffer
him
to
hurt
so
much
as
he
would
doe
.
Therefore
because
we
haue
the
shadowe
to
couer
vs
,
euen
the
presence
&
mightie
protection
of
the
Lord
,
we
should
patiently
endure
the
beginning
of
sorrowes
,
that
is
to
say
,
the
light
,
short
,
and
momentane
afflictions
of
this
life
,
beeing
sure
that
euen
in
death
our
life
is
hidden
and
safely
kept
with
Christ
in
God
,
and
we
shall
ouercome
all
the
fiery
darts
and
cruel
assaults
of
Satan
.
Verse
.
7.
The
Lord
shall
preserue
thee
from
all
euill
:
he
shall
preserue
thy
soule
.
That
which
the
verse
going
before
hath
expressed
by
an
allegory
,
is
here
simply
set
forth
and
without
figure
.
The
soule
here
signifieth
the
life
.
Albeit
therefore
thou
suffer
neuer
so
greate
and
greuous
afflictions
,
yea
euen
death
it self
,
yet
shalt
thou
not
perish
because
God
kepeth
thy
life
.
In
outward
appearance
and
to
the
iudgement
of
the
flesh
thou
seemest
to
dye
,
but
in
deede
it
is
not
so
,
because
thy
life
,
euen
the
Lord
thy
God
liueth
,
&c.
So
he
saith
in
an
other
Psalme
:
The
Lorde
preserueth
the
soules
of
his
Sainctes
.
Verse
.
8.
The
Lord
shall
preserue
thy
going
out
,
and
thy
comming
in
,
from
hence
forth
and
for
euer
.
That
is
to
saye
:
whether
so
euer
thou
goest
,
the
Lorde
will
be
with
thee
,
he
will
preserue
thee
,
he
will
defende
and
keepe
thee
:
he
will
neuer
forsake
thee
nor
suffer
thee
to
perishe
.
To
goe
out
,
is
to
goe
to
the
woorkes
of
thy
vocation
.
To
come
in
againe
signifieth
to
returne
from
labour
and
trauell
,
to
rest
and
quietnes
.
What
so
euer
thou
shalt
goe
aboute
,
shall
haue
good
successe
and
prosper
vnder
thy
hand
.
Thus
the
Prophet
in
this
Psalme
sheweth
the
nature
of
faith
to
be
,
not
as
it
were
a
deade
affection
or
qualitie
of
the
minde
,
as
the
Papistes
doe
dreame
,
but
a
singular
worke
and
motion
of
the
holy
Ghoste
,
whereby
we
iudge
according
to
the
worde
,
contrary
to
that
which
we
feele
,
whiche
we
see
,
and
by
experience
doe
proue
:
whereby
also
we
ouercome
all
kindes
of
tentations
.
Of
this
faith
the
Papistes
can
no
better
iudge
then
a
blinde
man
can
iudge
of
colours
.
The
122.
Psalme
.
I
reioyced
when
they
said
vnto
me
,
&c.
This
Psalme
is
a
thanks
giuing
for
the
excellent
gift
of
the
worde
of
God
.
The
argument
of
the
Psalme
.
Which
vertue
is
therefore
the
more
rare
to
be
found
,
for
that
the
worde
is
euery
where
so
horribly
contemned
in
the
worlde
,
not
onely
of
the
rude
multitude
,
but
also
of
those
that
will
be
counted
both
learned
and
wise
:
whose
blasphemous
tongues
are
sharpened
against
this
most
precious
and
incomparable
benefite
,
not
onely
in
speaking
contemptuously
and
spitefully
of
the
Gospell
,
but
also
imputing
to
the
holsome
worde
of
life
,
what
so
euer
mischiefe
reigneth
in
the
members
of
Satan
,
as
seditious
sectes
,
auarice
,
filthy
life
,
and
such
like
.
It
is
therefore
the
greate
goodnes
of
the
Lord
that
in
this
horrible
infidelitie
there
are
yet
some
which
reuerence
the
word
,
which
gladly
heare
the
word
,
which
delight
to
talke
of
the
word
and
workes
of
the
Lord.
This
Psalme
therefore
was
not
written
to
those
dogges
and
swine
the
Papistes
,
heretikes
and
persecutors
of
the
worde
,
but
to
the
elect
soules
and
holy
mindes
,
which
exult
and
reioyce
for
this
heauenly
visitation
,
wherby
the
day
spring
from
on
high
,
through
the
tender
mercie
of
our
God
hath
visited
vs
,
lying
in
the
shadowe
of
death
,
as
Zacharie
saith
.
For
albeit
that
all
men
haue
the
word
,
and
all
heare
the
sound
of
the
Gospell
,
yet
herein
they
differ
,
that
some
haue
the
word
only
:
some
acknowledge
and
feele
them selues
to
haue
it
and
therefore
doe
reioyce
and
giue
thankes
vnto
God
for
the
same
,
where
as
other
delite
rather
in
their
riches
and
in
the
pleasures
of
this
life
,
then
in
that
heauenly
word
,
which
bringeth
euerlasting
life
and
saluation
.
Therefore
S.
Paule
counteth
it
for
a
speciall
grace
of
God
,
not
onely
to
haue
the
giftes
of
God
,
but
also
to
acknowledge
them
,
to
delight
&
reioyce
in
them
,
and
to
be
thankful
vnto
God
for
them
.
A
singuler
gift
of
God
to
acknowledge
how
in
estimable
a
benefite
it
is
to
haue
the
word
.
But
amongst
all
the
giftes
of
God
,
the
gift
of
his
holy
word
is
the
moste
excellent
,
and
if
we
take
away
the
word
,
what
doe
we
else
,
but
take
away
the
sunne
out
of
the
worlde
?
For
what
is
the
world
without
the
word
:
but
euen
hel
and
the
very
kingdome
of
Satan
,
although
there
be
in
it
neuer
so
many
wise
men
,
learned
,
welthy
,
and
mighty
?
For
what
can
all
these
doe
without
the
word
?
which
alone
bringeth
life
and
comfort
to
the
soule
,
peace
and
quietnes
to
the
conscience
:
which
alone
keepeth
vs
in
the
fauour
of
God
:
without
the
which
there
is
no
religion
,
&
so
no
God
:
whereby
also
the
world
is
preserued
:
For
without
the
word
and
Christ
:
the
world
could
not
stand
the
twinckling
of
an
eye
.
Albeit
therefore
there
be
many
and
wonderful
giftes
of
God
in
the
world
,
giuen
for
the
vse
of
man
,
yet
the
only
gift
which
conteineth
and
preserueth
all
the
other
,
is
the
word
of
God
,
which
pronounceth
and
witnesseth
to
our
consciences
that
God
is
our
mercifull
father
:
which
also
promiseth
vnto
vs
remission
of
sinnes
and
life
euerlasting
.
Now
,
if
we
should
lack
these
comforts
,
what
comfort
were
it
I
pray
you
for
vs
to
liue
?
yea
this
life
,
to
vs
were
no
life
at
all
.
But
these
thinges
are
spirituall
,
and
the
knowledge
thereof
is
so
much
the
more
hard
for
vs
to
attaine
vnto
,
because
it
springeth
not
out
of
our
owne
hearts
,
but
commeth
from
aboue
.
But
now
to
the
Psalme
.
When
this
Psalme
was
written
,
the
temple
was
not
builded
,
but
the
tabernacle
of
Moises
yet
still
remained
:
The
tabernacle
of
Moises
.
which
,
allbeit
it
continued
not
in
one
place
nor
in
one
tribe
(
for
it
was
also
in
Silo
and
Gibion
)
yet
had
it
one
certaine
promise
,
that
where
soeuer
it
were
,
there
would
the
Lord
be
present
,
heare
the
prayers
of
his
people
,
accept
their
sacrifice
and
shewe
him selfe
mercifull
,
as
the
text
sheweth
:
Where
so
euer
I
shall
set
a
memorial
of
my
name
,
&c.
Therefore
so
long
as
it
was
in
Ephraim
in
the
city
of
Silo
,
the
name
of
God
was
there
called
vppon
,
the
word
of
God
was
there
heard
,
and
the
Lord
was
there
worshipped
with
faith
,
prayer
,
and
sacrifice
,
&c
,
vntill
at
length
,
when
impietie
and
idolatrie
began
to
encrease
,
the
arke
was
caried
out
of
Silo
into
the
host
against
the
Philistines
,
and
of
them
was
taken
.
But
when
the
Philistines
for
this
prophanation
were
diuers
wayes
plaged
,
the
arke
was
translated
to
the
Gabaonites
.
When
it
had
bene
there
a
while
,
Dauid
brought
it
home
into
his
owne
citie
,
as
it
is
written
,
2.
Reg.
6.
and
there
it
came
into
his
minde
to
build
a
temple
vnto
the
Lord.
For
it
was
not
meete
(
thought
he
)
that
he
should
dwel
in
a
house
made
with
Cedar
trees
,
and
that
the
Lord
and
King
of
heauen
should
dwell
in
a
tabernacle
couered
with
skinnes
.
And
this
purpose
at
the
first
semed
good
to
Nathan
the
prophet
:
but
afterward
he
was
admonished
of
God
by
reuelation
,
that
Dauid
should
not
build
the
temple
,
for
that
was
reserued
for
his
sonne
Salomon
to
doe
,
which
was
a
peaceable
Prince
and
not
giuen
to
warre
as
Dauid
was
.
Herewithall
was
added
that
ioyfull
promise
of
the
eternall
posteritie
of
Dauid
and
his
true
sonne
Christ
,
2.
Reg.
7.
Dauid
therefore
in
this
Psalme
,
as
it
seemeth
to
me
,
intreateth
of
the
first
part
of
this
promise
:
wherein
he
reioyceth
,
not
onely
for
him selfe
,
but
also
for
the
whole
people
of
God
,
for
that
God
had
appointed
a
place
in
Ierusalem
both
certaine
&
permanent
,
wherein
he
would
be
worshipped
.
Albeit
therefore
that
Dauid
doth
here
partly
signifie
that
house
which
Salomon
afterwarde
built
,
yet
specially
he
treateth
of
the
fruite
that
should
come
of
the
building
of
that
temple
,
namely
that
the
word
of
the
Lord
should
there
be
published
,
prayer
made
,
and
sacrifice
offered
.
This
is
that
ioy
and
gladnes
which
Dauid
so
notably
setteth
forth
in
this
Psalme
,
whiles
he
beholdeth
the
inestimable
goodnes
of
God
towards
his
people
,
in
giuing
to
them
the
knowledge
of
his
worde
,
in
reuealing
his
face
vnto
them
,
in
perswading
their
hearts
of
his
good
will
towards
them
.
The
Papists
dispute
much
of
God
,
but
without
the
word
&
the
true
knowledge
of
God
.
They
neither
teach
nor
yet
once
thinke
what
that
wil
of
God
is
towards
vs
,
or
what
he
will
do
with
vs
,
for
,
say
they
,
we
know
not
whether
god
loue
vs
or
hate
vs
.
And
to
this
end
they
blasphemously
allege
this
saying
out
of
Ecclesiastes
:
No
man
knoweth
whether
he
be
worthy
of
loue
or
of
hatred
,
The
meaning
of
this
place
is
,
that
man
knoweth
not
by
these
outward
things
,
that
is
by
prosperitie
,
or
aduersitie
,
whome
God
doth
fauour
or
hate
.
Eccl.
9.
with
other
like
.
For
what
is
it
to
talke
of
God
,
if
thou
knowe
not
what
his
will
is
towards
thee
,
&
to
what
end
he
hath
ordained
thee
?
They
that
knowe
not
God
thus
,
kn●w
him
not
at
all
.
It
is
the
word
of
God
therfore
that
certifieth
vs
of
the
will
of
God
towards
vs
,
what
pleaseth
or
displeaseth
him
,
what
he
would
haue
vs
to
doe
,
and
what
he
wil
do
with
vs
.
The
barbarous
&
brutish
ignorance
wherof
hath
brought
forth
all
those
monstrous
idolatries
in
the
kingdom
of
Antichrist
.
Theft
which
is
forbidden
by
the
law
of
God
in
the
7.
commaundement
,
is
thought
to
be
but
a
smal
sinne
in
comparison
of
the
rest
,
as
murther
,
horedom
,
&c.
Notwithstanding
,
suppose
that
this
commaundement
were
not
:
what
great
enormities
,
what
horrible
impieties
would
ensue
?
We
should
become
like
rauening
wolues
&
beares
,
What
inestimable
benefits
the
word
bringeth
.
destroying
and
deuouring
whatsoeuer
they
may
come
by
:
yea-like
vnto
swine
,
which
when
they
come
to
their
draffe
&
swill
,
if
euery
one
could
deuour
so
much
as
might
suffice
al
,
they
would
leaue
none
for
the
rest
.
Therefore
,
that
our
goods
are
in
safety
,
yea
rather
all
that
we
haue
is
not
spoyled
and
taken
from
vs
,
it
is
the
benefite
of
the
seuenth
precept
.
What
a
life
would
this
be
if
our
wiues
were
not
in
safety
,
if
our
children
were
vncertaine
,
if
men
might
resist
the
Magistrate
,
and
do
what
they
list
?
would
it
not
be
a
continuall
hel
?
That
we
inioy
therfore
true
&
godly
matrimony
,
that
the
common
welth
and
the
lawes
are
preserued
,
The
benefits
of
the
second
table
.
in
which
and
by
which
we
liue
in
safety
,
rest
and
quietnes
,
all
these
are
the
benefites
of
the
second
table
.
But
let
vs
ascend
to
higher
matters
▪
What
were
this
life
if
the
first
table
were
not
?
The
benefits
of
the
first
table
.
if
there
were
no
Sabbots
,
no
Church
,
no
place
wherein
the
word
might
be
published
&
taught
?
if
there
were
no
knowledge
of
God
,
no
inuocation
of
God
,
but
euery
man
had
his
peculiar
idoll
to
worship
?
These
are
farre
greater
and
more
horrible
euils
,
then
those
that
are
committed
against
the
second
table
,
and
yet
so
much
the
lesse
regarded
because
they
are
spiritual
.
But
if
we
had
the
eyes
of
the
spirite
,
and
did
see
how
many
soules
Mahomet
&
the
Pope
do
cary
vnto
hel
,
it
should
be
muche
more
greeuous
vnto
vs
then
if
we
were
euery
houre
in
daunger
of
losing
both
goods
and
life
.
We
ought
first
therfore
to
reioyce
for
these
smal
benefits
which
we
inioy
by
the
second
table
,
whereby
both
our
goods
and
bodyes
are
in
safety
.
The
spirituall
giftes
which
God
giueth
by
his
word
.
Small
benefites
I
call
them
in
comparison
of
those
which
we
inioy
by
the
first
table
,
wherby
God
so
abundantly
openeth
the
treasures
&
riches
of
his
mercy
towardes
vs
in
reueiling
him self
vnto
vs
,
in
certifiyng
vs
what
his
wil
is
towards
vs
,
what
he
hath
decreed
to
doe
and
how
to
deale
with
vs
,
in
giuing
vs
his
word
,
faith
&
the
holy
Ghost
,
in
hearing
our
prayers
&
increasing
dayly
the
Church
by
his
word
.
These
things
are
so
great
,
that
no
hart
can
conceiue
them
,
no
tongue
can
expresse
them
:
wherby
our
soules
are
deliuered
from
the
tyranny
of
the
deuil
,
whereby
we
inioy
peace
&
tranquillitie
of
mind
,
&
a
good
conscience
,
whereby
also
we
attaine
and
retaine
the
true
knowledge
of
God
,
&
whereby
many
are
instructed
to
eternal
life
.
These
things
Dauid
beholdeth
with
the
eye
of
faith
:
these
things
he
deepely
wayeth
&
considereth
with
him self
,
&
therfore
is
stirred
vp
to
thanks
giuing
,
which
the
inward
ioy
of
hart
compelleth
him
vnto
.
For
such
are
thankful
in
deed
,
which
doe
embrace
the
graces
&
gifts
of
God
,
&
reioyce
in
the
giuer
.
But
such
as
fele
not
this
ioy
,
albeit
they
set
forth
this
psalm
with
piping
&
singing
,
with
organs
and
mincing
musicke
neuer
so
much
,
yet
are
they
vnthankful
,
because
they
do
not
vnderstand
these
benefits
.
These
things
I
doe
therefore
recite
,
that
all
men
may
beware
of
that
detestable
impietie
and
headspring
of
all
mischiefe
in
the
Church
of
God
,
the
contempt
or
lothing
of
the
word
:
for
that
is
an
horrible
apostacie
and
a
falling
away
from
God
.
When
men
are
once
come
to
this
lothing
of
the
word
,
it
is
not
possible
that
any
true
or
sincere
cogitation
of
the
spiritual
life
or
remission
of
sinnes
should
enter
into
their
heartes
.
But
alas
,
we
see
that
there
is
nothing
at
this
day
more
common
.
For
how
wickedly
doe
the
nobility
,
gentlemen
,
rich
&
welthy
,
yea
and
all
other
inferiour
sortes
of
men
at
this
day
contemne
the
word
of
life
,
the
gospel
of
saluation
,
the
ministery
&
ministers
,
more
esteming
their
earthly
possessions
,
wealth
and
pleasures
,
then
all
the
sweete
comfortes
of
the
gospel
?
These
the
children
of
God
are
compelled
to
behold
as
Loth
did
the
Zodomites
,
not
onely
despising
,
molesting
,
and
spitefully
intreating
them
:
but
also
liuing
in
all
fleshly
liberty
,
and
doing
what
they
list
.
It
was
an
horrible
thing
for
Dauid
to
fal
into
adultery
&
murther
:
but
how
much
more
horrible
is
it
,
thus
to
offende
against
the
first
table
,
as
the
Angels
did
,
and
therefore
were
cast
out
of
heauen
?
But
Dauid
repenting
returned
vnto
God
&
found
mercie
.
And
here
the
godly
are
so
much
the
more
in
daunger
of
this
euill
,
by
how
much
the
fall
is
more
easie
.
For
this
venime
so
secretly
infecteth
the
soule
and
so
creepeth
in
by
litle
and
litle
,
that
it
can
not
almost
be
perceiued
.
I
call
it
a
contempt
of
the
word
,
not
onely
when
the
word
is
despised
,
derided
,
persecuted
,
but
also
when
it
is
negligently
and
vnreuerently
taught
,
heard
,
and
learned
,
according
to
the
saying
of
the
Prophet
Esay
:
This
people
honour
me
with
their
lippes
,
but
their
heart
is
farre
from
me
.
And
this
is
the
difference
betweene
those
that
are
infected
with
this
poyson
,
the
comtempt
of
the
word
I
meane
,
and
the
children
of
God
,
that
as
they
are
wholy
bent
to
seeke
and
aduance
the
glory
of
the
euerliuing
God
:
so
are
these
either
inflamed
with
a
diuilish
desire
to
maintaine
&
set
forth
damnable
doctrine
,
wicked
opinions
,
and
false
worship
,
being
wholy
giuen
ouer
to
serue
the
god
of
this
world
and
their
god
Mammon
,
seeking
with
greedines
and
pleasure
their
owne
perdition
&
damnation
,
and
so
albeit
they
are
already
wholy
possessed
in
the
kingdom
of
the
deuill
,
yet
are
they
merry
and
ioyfull
:
but
the
end
shall
be
such
as
for
their
horrible
example
is
set
forth
in
the
story
of
the
Sodomites
.
Let
vs
pray
vnto
God
therefore
that
he
will
preserue
vs
from
this
impietie
,
and
let
vs
learne
to
sing
this
Psalme
with
gladnes
and
thankes
giuing
vnto
him
for
this
inestimable
benefite
of
his
word
and
the
pure
knowledge
thereof
,
whereby
Christ
the
onely
sacrifice
for
our
sinnes
and
the
sure
hope
of
eternall
life
,
is
reueiled
vnto
vs
.
Let
vs
continually
exercise
our selues
in
reading
,
hearing
,
The
word
must
be
continuall●
taught
exercised
&
practised
.
and
meditating
of
this
word
,
and
let
vs
neuer
think
that
we
haue
attayned
sufficient
knowledge
and
tast
thereof
.
In
deede
this
word
is
so
plenteously
set
forth
in
these
our
dayes
,
that
it
may
seeme
to
bring
with
it
a
lothing
and
contempt
in
many
:
but
it
is
not
enough
an
hundred
times
to
haue
read
it
,
and
a
thousand
times
to
haue
heard
it
,
as
in
the
daungerous
time
of
tentations
by
experience
we
feele
.
Wherefore
let
vs
abhorre
the
damnable
impietie
of
lothing
and
contemning
the
word
of
life
,
and
let
vs
embrace
that
most
soueraigne
vertue
which
is
called
the
Reuerence
of
the
word
.
For
Satan
sleepeth
not
,
and
in
deede
he
is
neuer
so
strongly
armed
against
vs
,
as
when
he
seeth
that
we
loth
and
contemne
the
word
,
or
presume
of
our
owne
knowledge
.
Verse
.
1.
I
reioyced
when
they
sayd
vnto
me
:
we
will
goe
into
the
house
of
the
Lorde
.
The
like
saying
he
hath
in
the
60.
Psalme
.
God
hath
spoken
in
his
Sanctuary
,
therefore
I
will
reioyce
.
Wherein
is
conteyned
a
comparison
betwene
his
kingdom
and
other
mighty
and
welthy
kingdoms
of
the
worlde
.
A
comparison
betwene
the
Gentiles
&
the
Iewes
.
As
if
he
should
say
:
My
kingdom
is
but
a
small
and
a
weake
kingdom
if
you
compare
it
with
the
power
of
other
kingdoms
of
the
world
.
But
this
haue
I
that
all
Kings
and
kingdoms
haue
not
,
namely
,
that
in
my
kingdom
the
Lord
him selfe
,
the
King
of
all
Kings
speaketh
out
of
his
holy
Sanctuary
:
therefore
my
kingdom
is
the
kingdom
of
God
,
and
therein
I
reioyce
?
Euen
so
here
,
sayth
he
,
I
reioyced
:
And
why
?
Because
it
was
sayd
vnto
me
:
we
will
goe
into
the
house
of
the
Lord.
That
is
,
God
hath
promised
that
we
shall
be
that
people
which
shal
enter
into
the
house
of
the
Lord.
And
should
not
this
cause
my
heart
to
reioyce
?
For
when
I
behold
all
other
nations
,
I
see
them
goe
into
the
house
of
the
deuill
,
and
the
temples
of
Idols
:
I
see
they
know
not
the
true
God
,
neither
doe
they
worship
him
.
Great
cause
haue
I
therefore
to
reioyce
,
because
I
haue
the
promise
of
God
that
I
shall
goe
with
my
people
into
the
house
of
the
Lorde
.
Dauid
sheweth
him selfe
here
to
reioyce
and
be
glad
for
2.
causes
:
not
onely
that
the
Lord
had
appoynted
a
place
wherein
he
would
be
worshipped
,
euen
the
holy
hill
of
Sion
:
but
also
because
he
had
the
consent
of
his
people
so
obediently
to
ioyne
with
him
in
the
true
seruice
&
worship
of
the
Lord.
Often
times
the
Lord
had
before
promised
by
Moises
that
he
would
appoynt
such
a
place
for
his
Sanctuary
as
should
be
certaine
and
stable
for
euer
:
and
yet
aboue
a
thousand
yeares
togither
the
Arke
of
the
Lord
was
caryed
hither
and
thither
from
tent
to
tent
,
These
wordes
:
I
reioyced
when
they
sayd
,
&c.
seeme
to
be
very
simple
and
to
conteine
in
them
no
great
matter
.
But
if
you
loke
into
the
same
with
spirituall
eyes
,
there
appeareth
a
wonderfull
great
maiestie
in
them
.
Which
because
our
Papistes
can
not
see
,
they
do
so
coldly
and
negligently
pray
,
reade
,
and
sing
this
psalme
and
other
,
that
a
man
would
thinke
there
were
no
tale
so
foolish
or
vaine
,
which
they
would
not
either
recite
or
heare
with
more
courage
&
delight
.
These
wordes
therefore
must
be
vnfolded
&
layd
before
the
eyes
of
the
faythful
.
For
when
he
sayth
we
will
goe
into
the
house
of
the
Lord
:
what
notable
thing
can
we
see
in
these
words
,
if
we
doe
but
onely
beholde
the
stones
,
tymber
,
gold
and
other
ornaments
of
the
materiall
temple
?
But
to
goe
into
the
house
of
the
Lord
signifieth
another
maner
of
thing
:
namely
to
come
togither
where
we
may
haue
God
present
with
vs
:
heare
his
word
:
cal
vpon
his
holy
name
,
and
receiue
helpe
and
succour
in
our
necessitie
.
Therefore
it
is
a
false
definition
of
the
temple
which
the
Papists
make
:
that
it
is
a
house
built
with
stones
&
tymber
to
the
honour
of
God
.
What
this
temple
is
they
them selues
know
not
.
For
the
temple
of
Salomon
was
not
therefore
beautifull
,
because
it
was
adorned
with
gold
and
siluer
and
other
precious
ornaments
:
but
the
true
beautie
of
that
temple
was
,
because
in
that
place
the
people
heard
the
word
of
the
Lord
,
called
vpon
his
name
,
found
him
mercifull
,
giuing
peace
and
remission
of
sinnes
,
&c.
This
is
rightly
to
behold
the
temple
,
and
not
as
the
visured
Bishops
behold
their
idolatrous
temple
when
they
consecrate
it
.
These
are
then
great
causes
of
ioy
and
gladnes
:
to
haue
access
vnto
the
Lord
:
to
heare
this
consolation
,
that
he
is
our
God
,
which
will
heare
vs
,
which
will
deliuer
vs
in
the
time
of
trouble
,
which
will
forgiue
vs
our
sinnes
,
and
at
the
last
will
giue
vs
euerlasting
life
.
For
these
great
benefites
(
sayth
Dauid
)
we
giue
thanks
vnto
God
,
and
we
reioyce
that
we
may
come
togither
into
that
place
wherein
God
worketh
all
these
things
by
the
power
of
his
word
,
For
it
is
the
word
alone
whereby
we
knowe
God
,
whereby
we
come
vnto
God
,
and
whereby
he
bestoweth
these
great
benefites
of
his
fauour
and
loue
vpon
vs
.
Thus
Dauid
vnder
these
wordes
:
The
house
of
the
Lord.
comprehendeth
God
him selfe
,
his
name
and
his
word
,
wherevnto
the
Sabboth
is
dedicated
,
in
the
which
we
should
rest
from
other
busines
and
harken
vnto
the
Lord
speaking
vnto
vs
.
What
Dauid
meaneth
by
the
house
of
the
Lord.
This
is
to
go
into
the
house
of
the
Lord
,
and
for
this
benefite
to
reioyce
and
giue
thanks
vnto
him
.
For
this
is
an
inestimable
benefite
and
cannot
be
comprehended
of
the
wicked
:
But
the
godly
onely
doe
know
the
word
and
what
benefite
they
receiue
thereby
.
And
this
the
Lord
also
requireth
of
his
people
when
he
so
often
commandeth
in
the
law
that
they
should
come
togither
,
that
they
should
reioyce
before
the
Lord
,
they
should
praise
and
magnifie
his
name
for
his
benefites
and
greate
mercies
so
plentifully
poured
vppon
them
.
And
to
this
Dauid
also
prouoketh
vs
by
his
owne
example
,
that
with
reuerence
,
and
as
it
were
with
an
admiration
we
should
exult
and
reioyce
before
the
Lord.
Verse
.
2.
Our
feete
shall
stand
in
thy
gates
O
Ierusalem
.
The
Prophete
Dauid
reciteth
here
the
common
voyce
of
the
godly
,
that
they
would
now
abide
&
stedfastly
perseuer
in
the
house
of
the
Lord
which
he
had
appointed
in
Ierusalem
,
and
would
not
wander
any
more
from
place
to
place
as
they
had
done
,
because
the
Lord
had
there
stablished
his
Sanctuary
,
which
before
was
often
times
remoued
&
had
no
ceraine
resting
place
.
This
stablishing
and
continuing
of
the
Sanctuary
in
one
certaine
place
preuailed
much
for
the
confirmation
of
their
faith
.
For
like
as
when
the
Arke
was
caried
from
place
to
place
,
their
faith
was
alwaies
wauering
and
vnstedfast
:
euen
so
after
that
God
had
chosen
vnto
him selfe
a
certaine
habitation
,
he
gaue
thereby
vnto
them
a
more
sure
&
manifest
testimony
that
he
would
be
their
euerlasting
defender
and
protector
.
Whereby
their
faith
was
stablished
and
confirmed
for
euer
.
It
is
no
maruell
then
that
the
people
with
such
great
reioycing
and
thankfulnes
vnto
God
,
do
promise
that
their
feete
should
now
stand
sure
and
stedfast
in
the
gates
of
Ierusalem
,
which
were
wont
to
runne
hither
&
thither
.
Truth
it
is
that
the
arke
did
long
continue
in
Silo.
But
because
the
Lord
had
made
no
promise
concerning
that
place
,
there
could
be
no
stabilitie
of
faith
in
the
harts
of
the
people
.
Sion
,
This
is
my
rest
for
euer
:
here
wil
I
dwel
,
for
I
haue
delight
therin
:
the
faithfull
being
surely
grounded
vpon
this
word
,
were
bolde
to
say
that
their
feete
should
neuer
remoue
againe
,
but
stand
stedfast
&
sure
in
the
gates
of
Ierusalem
and
in
the
house
of
the
Lord
:
for
this
standing
signifieth
a
constant
&
a
continuall
abiding
for
euer
.
But
now
for
as
much
as
Christ
,
in
whom
dwelleth
the
fulnes
of
the
goodhead
,
and
which
is
the
true
Immanuel
dwelleth
emongst
vs
,
we
haue
a
farre
greater
cause
to
reioyce
then
the
Israelites
had
.
Wherefore
we
maye
seeme
vnthankful
,
yea
blockish
and
senseles
,
if
this
promise
:
I
am
with
you
vnto
the
end
of
the
worlde
,
do
not
stirre
vp
our
hearts
to
great
ioy
and
gladnes
,
especially
if
we
see
it
thankfully
and
with
publike
consent
receiued
of
the
people
.
For
that
which
we
rehearsed
euen
now
concerning
the
rest
of
the
Lord
,
is
altogether
fulfilled
in
the
person
of
Christ
,
as
it
appeareth
in
the
2.
chapter
of
Esay
:
His
rest
(
saith
he
)
shal
be
glorious
.
Where
he
speaketh
not
of
the
buriall
of
Christ
(
as
some
doe
fondly
imagine
)
but
of
the
excellency
and
dignitie
of
the
church
,
which
should
afterwards
follow
.
The
glory
and
bewtie
whereof
since
by
the
great
mercy
of
God
we
haue
seene
,
Let
vs
be
thankfull
therefore
,
and
besech
him
that
he
will
make
perfect
that
he
hath
begun
in
vs
,
that
our
feete
may
alwayes
be
standing
in
the
courts
of
the
Lord
,
in
the
Church
and
congregation
of
the
faithfull
,
where
we
may
find
God
,
where
we
may
heare
him
calling
vs
,
teaching
vs
,
comforting
vs
,
and
succouring
vs
.
Verse
.
2.
Ierusalem
is
builded
as
a
citie
where
the
people
may
come
togither
to
worship
God
.
This
verse
is
an
exposition
or
amplication
of
the
verse
that
goeth
before
.
As
if
he
said
:
our
fete
shall
stand
in
thy
gates
(
I
say
)
O
Ierusalem
,
which
flourishest
and
increasest
in
all
felicitie
.
For
where
the
word
of
God
flourisheth
,
there
shall
the
common
welth
prosper
,
according
to
the
saying
of
our
sauiour
Christ
:
First
seeke
the
kingdom
of
God
,
&
all
things
shal
be
ministred
vnto
you
:
and
yet
so
notwithstanding
,
that
this
saying
also
of
our
sauiour
remaineth
alwaies
true
answering
vnto
Paule
:
My
power
is
made
perfect
through
weaknes
.
For
albeit
the
world
doth
dayly
vexe
&
trouble
the
church
many
waies
,
yet
notwithstanding
the
more
the
aduersaries
go
about
to
destroy
&
pluck
downe
,
To
pluck
downe
&
to
oppresse
the
Church
is
to
build
it
vp
.
the
more
doth
the
word
of
God
edifie
&
build
vp
.
To
pluck
downe
then
,
to
destroy
,
and
to
ouerthrow
the
church
is
nothing
else
(
if
you
consider
the
counsel
&
purpose
of
God
,
and
the
end
that
followeth
thereof
)
but
to
build
vp
,
to
plant
,
to
water
and
to
encrease
the
Church
.
The
Decians
,
Maximines
,
and
Domitians
,
those
bloody
and
mighty
tyrannes
,
howe
cruelly
went
they
about
to
abolish
for
euer
,
the
name
of
Christ
?
But
the
word
and
the
Church
of
God
,
as
a
palme
tree
,
the
more
it
was
oppressed
,
the
more
it
flourished
and
encreased
,
maugre
their
malice
and
tyranny
,
as
the
figure
of
the
people
of
Israell
doth
declare
.
Of
such
a
maner
of
building
speaketh
Dauid
also
in
this
place
:
that
albeit
Ierusalem
was
compassed
about
with
so
many
enemies
and
idolatrous
religions
,
Ierusalem
set
in
the
midds
of
her
aduersaries
,
notwithstanding
mightely
prospered
.
notwithstanding
there
the
word
of
God
&
true
religion
flourished
.
Who
then
can
preuaile
against
vs
,
when
God
is
so
with
vs
?
And
this
is
the
true
building
of
Ierusalem
.
To
the
which
the
Kings
gathered
them selues
,
and
conspired
against
it
,
but
they
were
suddenly
driuen
backe
and
could
not
preuaile
.
We
also
in
these
our
dayes
by
our
owne
experience
haue
proued
that
the
more
the
aduersaries
of
the
word
doe
rage
,
the
lesse
they
preuaile
against
it
:
yea
so
much
the
more
it
flourisheth
and
encreaseth
.
And
what
else
doth
Satan
our
perpetual
aduersary
bring
to
passe
by
his
continuall
tentations
,
but
driue
vs
to
search
the
word
,
to
learne
to
pray
,
to
beleue
,
to
hope
,
&c.
Yea
the
crosse
and
oppression
of
the
Christians
is
the
exaltation
and
triumph
of
the
Church
.
Let
the
aduersaries
then
doe
what
they
li●t
:
certaine
it
is
that
the
more
we
are
cast
downe
,
the
more
we
are
raised
vp
.
For
there
is
no
power
against
the
Lorde
,
Christ
our
captaine
and
our
head
hath
a
power
aboue
all
power
whereby
he
lifteth
vp
those
that
are
cast
downe
:
whereby
he
raiseth
the
dead
to
life
,
and
those
that
are
oppressed
and
ouercome
,
he
maketh
able
with
ioyfull
victory
to
ouercome
.
For
in
that
he
is
God
,
it
is
his
proper
office
to
make
all
things
of
nothing
,
The
proper
office
of
God
.
and
likewise
of
those
thinges
which
be
,
to
make
nothing
.
Thus
Dauid
setteth
forth
the
praise
and
commendation
of
Ierusalem
.
For
what
a
great
benefite
and
blessing
of
God
is
it
,
not
onely
to
leaue
a
certain
place
where
the
people
may
come
togither
to
serue
and
worship
God
,
but
also
a
certaine
sound
of
the
presence
of
God
by
the
publishing
of
his
word
?
When
he
saith
:
This
is
my
rest
,
here
will
I
dwel
,
here
will
I
speake
,
here
shall
be
my
word
&
my
spirite
,
then
all
is
safe
:
then
what
worke
so
euer
it
be
,
though
in
outward
appearance
it
seeme
neuer
so
smal
,
it
is
better
then
all
the
treasures
of
the
world
:
then
the
cutting
away
of
the
foreskin
of
the
priuy
members
is
an
acceptable
worship
vnto
God
.
To
take
vp
a
strawe
from
the
earth
,
if
God
so
commaunded
,
is
a
greater
&
a
more
excellent
worke
,
and
also
a
worship
more
pleasing
God
,
then
all
the
glittering
works
of
the
whole
papacy
,
which
haue
no
ground
of
the
word
of
God
.
This
the
heathen
understood
not
,
and
therefore
they
contemned
Ierusalem
,
and
marueled
why
the
people
should
resort
thether
certaine
times
of
the
yeare
,
rather
then
to
other
cities
.
Like
as
Naaman
Cirus
thought
at
the
beginning
that
the
waters
of
Damascus
were
no
worse
then
the
waters
of
Iordane
:
Thus
(
I
say
)
Dauid
extolleth
and
magnifieth
his
Ierusalem
:
first
in
respect
of
the
spirituall
building
therof
,
because
there
is
the
kingdom
and
priesthood
,
there
is
the
word
&
worship
of
the
Lord
:
then
also
in
respect
as
wel
of
the
material
building
,
as
also
of
those
things
which
pertaine
to
the
good
gouernment
of
a
city
,
as
peace
and
vnitie
,
lawes
and
iudgement
:
but
principally
he
speaketh
not
of
that
building
,
and
therfore
he
saith
:
It
is
edified
as
a
city
where
all
may
participate
togither
,
that
is
,
may
come
togither
to
worship
the
Lord.
For
there
was
no
other
place
in
al
the
world
where
the
people
might
come
togither
to
celebrate
the
name
of
the
Lord
,
but
Ierusalem
alone
.
So
that
this
verse
is
as
an
exposition
of
that
place
in
Exod.
Where
I
shall
leaue
a
memoriall
of
my
name
,
there
will
I
come
vnto
thee
,
&c.
As
if
he
said
:
that
place
is
Ierusalem
,
in
the
which
the
people
of
God
must
congregate
togither
,
to
heare
his
word
,
to
celebrate
his
name
:
where
also
the
Lord
him selfe
hath
promised
to
dwell
:
whether
the
people
do
flie
in
all
their
necessities
,
to
call
vpon
God
for
help
and
succoure
,
&c.
This
is
the
glory
of
Ierusalem
:
to
the
which
all
the
glory
of
the
worlde
was
not
able
to
be
compared
.
Ierusalem
the
holy
citie
.
Therfore
in
S.
Matthew
it
is
called
holy
,
&
is
so
magnified
here
of
the
Prophet
:
Albeit
it
was
afterward
horribly
prophaned
of
the
Gentiles
.
But
why
doe
the
people
gather
togither
in
this
place
?
Verse
.
4.
Whereunto
the
tribes
,
euen
the
tribes
of
the
Lorde
goe
vp
for
a
testimony
,
or
to
testifie
to
Ierusalem
,
and
to
praise
the
name
of
the
Lord.
This
verse
also
conteineth
in
〈◊〉
the
words
afore
recited
out
of
Exod:
Where
I
shall
put
a
m●moriall
of
my
name
,
&c.
For
this
memoriall
signifieth
the
whol●
worship
of
God
,
togither
with
the
word
:
that
is
,
the
preaching
of
the
promises
and
the
law
,
with
the
ministery
of
the
priestes
,
not
●●●ly
in
the
sacrifices
of
the
law
,
but
specially
in
the
chiefest
sacrifi●es
of
all
:
that
is
,
of
the
celebrating
&
praysing
the
name
of
the
Lord.
In
the
which
were
set
forth
spirituall
consolations
of
victory
against
sinne
and
death
,
and
also
temporall
,
concerning
the
kingdom
and
political
order
.
These
benefits
he
setteth
forth
when
he
speaketh
of
ascending
vp
,
and
maketh
a
comparison
betwene
Ierusalem
and
other
cities
.
As
if
he
said
:
Other
cities
may
flourish
with
riches
and
power
more
then
this
citie
,
but
this
is
it
to
the
which
the
tribes
doe
ascend
:
not
as
they
doe
in
other
nations
,
but
the
tribes
of
the
Lord
,
which
the
Lorde
him selfe
hath
chosen
to
be
his
people
aboue
all
other
nations
of
the
earth
,
and
he
to
be
their
God
.
And
here
he
doth
not
exclude
the
Proselytes
which
were
of
the
Gentiles
and
did
associate
them selues
vnto
this
people
:
for
he
speaketh
simply
of
those
that
did
ascend
vp
to
heare
the
word
and
to
inuocate
the
name
of
the
Lord
:
as
the
words
that
followe
do
declare
.
For
a
testimony
vnto
Israel
,
&
to
praise
the
name
of
the
Lord.
Whereby
he
signifieth
no
other
thing
but
that
there
was
a
place
in
Ierusalem
appointed
of
the
Lord
for
the
preaching
of
the
word
and
prayer
.
The
chiefest
seruice
of
God
is
to
preach
the
word
&
pray
And
this
is
worthy
to
be
noted
,
that
Dauid
speaketh
of
no
moe
kindes
of
sacrifice
but
of
these
two
onely
.
He
saith
not
that
the
temple
was
appoynted
of
God
that
sacrifices
should
there
be
slaine
,
incence
offered
,
oblations
made
,
and
euery
man
shewe
him selfe
thankfull
vnto
God
with
his
gifts
.
Of
these
things
he
maketh
no
mention
at
all
:
albeit
they
were
commaunded
to
be
done
no
where
else
but
in
the
temple
.
Onely
he
speaketh
of
preaching
the
word
and
thanks
giuing
,
or
prayer
.
And
albeit
he
reproueth
not
these
sacrifices
,
yet
he
plainly
declareth
that
the
summe
of
true
religion
is
,
to
heare
the
Lorde
when
he
speaketh
vnto
vs
,
and
to
inuocate
and
praise
his
holy
name
.
This
is
it
for
the
which
Dauid
so
highly
praiseth
his
temple
,
(
which
we
also
ought
specially
to
beholde
in
our
temples
)
that
the
tribes
doe
ascend
vp
thether
to
testifie
vnto
Ierusalem
:
This
is
the
cause
then
why
Dauid
so
reioyceth
,
namely
that
his
Ierusalem
was
builded
to
this
ende
,
that
the
worde
of
faith
might
there
be
preached
,
whereby
the
people
might
learne
to
know
what
the
will
of
God
is
,
what
he
intendeth
to
do
with
his
people
,
what
punishment
and
plagues
he
threatneth
to
the
wicked
.
And
this
preaching
is
the
testimony
which
Dauid
here
speaketh
of
,
made
vnto
the
children
of
Israell
gathered
togither
in
this
place
:
whereby
they
were
knowne
to
be
the
peculiar
and
chosen
people
of
God
from
all
other
nations
,
as
he
saith
in
an
other
Psalme
:
He
hath
not
so
dealt
with
euery
nation
.
Wherfore
we
also
haue
great
cause
to
acknowledge
the
rich
blessing
of
God
,
that
the
word
of
God
is
now
purely
&
sincerely
preached
emongst
vs
,
as
it
was
then
in
Ierusalem
,
and
the
sweete
promises
of
the
Gospell
sounding
in
the
eares
&
consciences
of
the
godly
to
their
singular
comfort
and
consolation
:
also
the
threatnings
of
God
published
,
wherby
the
wicked
are
called
to
repentance
and
the
godly
kept
in
the
feare
of
God
and
mortification
of
the
olde
man
through
the
assistance
of
the
holy
Ghost
,
whom
the
father
through
Christ
and
for
Christes
sake
,
poureth
vppon
them
aboundantly
which
willingly
and
gladly
receiue
this
testimony
.
This
is
one
part
then
of
the
true
worship
of
God
,
to
learne
the
way
how
to
worship
God
in
such
sort
as
best
pleaseth
him
,
which
consisteth
in
teaching
of
the
word
&
hearing
of
God
when
he
speaketh
vnto
vs
by
his
witnesses
,
and
therefore
the
Deuill
desireth
nothing
so
much
as
to
hinder
the
preaching
&
hearing
of
the
worde
.
For
this
cause
he
rayseth
vp
,
(
as
ye
heard
in
the
first
Psalme
)
lying
lippes
and
deceitful
tongues
:
he
stirreth
vp
the
worlde
with
sword
and
power
to
oppresse
the
godly
,
and
euen
in
our selues
he
goeth
about
to
deface
this
kinde
of
seruice
and
worship
of
God
by
our
deuilish
contempt
and
lothing
of
the
same
.
But
contrariwise
,
to
build
Churches
and
gorgiously
to
decke
them
for
the
maintenance
of
masses
,
oblations
,
false
worship
and
idolatrie
,
all
this
he
can
abide
well
enough
:
for
by
these
thinges
he
knoweth
that
his
strength
is
not
diminished
,
nor
his
power
weakened
.
But
when
the
word
of
God
is
preached
concerning
remission
of
sinnes
,
the
righteousnes
that
commeth
by
Christ
and
life
euerlasting
,
this
doctrine
destroyeth
his
kingdom
.
This
causeth
him
to
rage
and
to
seeke
by
all
meanes
possible
,
how
he
may
hinder
the
course
of
the
gospell
.
The
other
part
of
the
worship
of
God
is
to
praise
the
name
of
the
Lord.
To
giue
thankes
to
the
Lord
is
a
fruite
of
the
word
.
This
Dauid
maketh
the
second
kinde
of
worship
,
when
he
commendeth
his
Ierusalem
.
And
here
againe
note
that
he
speaketh
nothing
of
the
sacrifices
of
the
law
:
for
albeit
he
doth
not
discommend
them
,
(
as
I
said
before
)
yet
he
reckeneth
them
but
as
chaffe
in
comparison
of
the
word
and
the
fruite
which
followeth
thereof
,
which
is
thanks
geuing
.
And
if
he
had
named
the
sleying
of
sacrifices
,
euery
man
had
not
bene
able
to
serue
God
with
that
kinde
of
worshippe
,
Therefore
he
requireth
nothing
else
but
that
which
they
were
able
to
do
without
great
charges
,
which
yet
notwithstanding
very
few
did
.
He
did
not
condemne
the
building
of
the
temple
which
afterwards
should
be
done
by
his
sonne
Salomon
,
but
did
earnestly
desire
the
same
,
and
the
cause
why
he
did
desire
it
here
you
see
,
namely
that
first
the
name
of
God
might
there
be
preached
,
and
then
that
God
might
there
accept
the
praiers
of
his
people
,
with
praise
and
thanks
geuing
for
his
benefits
receiued
.
Hitherto
we
haue
heard
how
the
Prophete
extolleth
and
magnifieth
the
incomparable
gift
&
benefit
of
God
,
the
word
I
meane
,
with
thanks
and
praise
vnto
God
for
the
same
.
For
that
is
a
benefite
and
blessing
in
dede
which
is
knowne
and
acknowledged
so
to
be
.
All
the
world
,
as
we
see
,
is
full
&
euen
glutted
with
the
benefits
of
God
:
notwithstanding
it
remaineth
still
in
such
blindnes
that
it
knoweth
them
not
to
be
the
giftes
of
God
,
and
therefore
it
taketh
and
vseth
them
no
otherwise
then
hogges
doe
their
draffe
&
swill
,
But
Dauid
seeth
that
God
had
geuen
him
a
kingdom
,
wherin
the
pure
word
of
God
and
true
religion
flourished
.
This
great
benefite
he
acknowledgeth
,
and
therefore
he
so
reioyceth
and
magnifieth
his
Ierusalem
,
as
a
place
appointed
by
the
Lords
owne
mouth
where
the
people
might
come
togither
to
heare
the
word
of
God
and
to
giue
thankes
vnto
God
for
his
benefites
:
out
of
the
which
place
it
was
not
possible
to
find
God
.
The
Gentiles
,
because
they
had
not
the
word
,
nor
this
hearing
whereof
Dauid
here
speaketh
,
could
not
find
God
.
Hereby
we
may
see
how
horrible
a
thing
it
is
,
to
contemne
and
to
loth
the
word
.
For
what
can
be
more
horrible
then
that
man
a
weake
creature
,
nothing
but
earth
&
dust
,
should
so
lift
vp
him selfe
in
pride
,
that
when
the
maiestie
of
God
speaketh
&
most
louingly
inuiteth
him
to
heare
,
he
will
not
heare
.
And
yet
we
see
that
there
is
nothing
more
common
then
this
impietie
,
this
horrible
contempt
,
this
deuilish
lothing
of
the
worde
of
God
emongst
all
sortes
of
men
.
The
cause
is
,
for
that
we
heare
not
the
Lord
speaking
now
vnto
vs
in
his
Maiesty
,
as
he
spake
in
the
mount
Sinai
,
at
what
time
the
people
were
astonished
&
trembled
at
the
terrible
voyce
of
the
Lord
,
&
yet
how
soone
had
they
forgotten
the
Lord
,
and
murmured
both
against
the
Lord
and
against
Moises
.
Thus
in
his
Maiestie
he
speaketh
no
more
,
but
he
speaketh
nowe
vnto
vs
by
men
,
and
therefore
he
is
contemned
.
Horrible
it
is
that
Sodome
was
burnt
vp
with
fire
from
heauen
.
Horrible
it
is
also
that
the
whole
world
was
destroied
with
water
.
Moreouer
the
daily
examples
of
impiety
and
wickedness
,
as
murther
,
whoredom
,
&c.
are
such
that
they
can
not
be
heard
without
horrour
&
trembling
.
But
how
horrible
so
euer
all
these
thinges
be
,
yet
is
it
much
more
horrible
to
contemne
God
when
by
his
word
he
speaketh
vnto
vs
:
which
al
the
world
doth
at
this
day
,
not
only
they
which
persecute
the
word
with
open
tyranny
,
but
such
also
as
are
euen
emongst
vs
,
&
at
the
beginning
seemed
to
receiue
this
doctrine
with
great
reioycing
.
Wherefore
Dauid
exhorteth
vs
in
this
Psalme
,
with
thankefulnes
to
acknowledge
this
singular
benefite
of
the
word
,
and
to
beware
of
the
horrible
contempt
thereof
.
Howe
much
better
is
it
to
suffer
pestilence
,
famine
and
the
sword
:
howe
much
more
tolerable
for
Dauid
to
become
both
an
adulterer
and
a
murtherer
,
so
that
there
remaine
a
reuerence
to
the
word
(
which
repentaunce
necessarily
bringeth
with
it
)
then
to
fall
so
farre
as
to
contemne
the
word
?
For
this
is
to
heape
wrath
vpon
wrath
:
like
as
it
is
to
heape
grace
vpon
grace
with
Dauid
,
to
hold
fast
the
word
,
and
withall
to
acknowledge
the
great
benefite
thereof
.
To
be
briefe
,
like
as
there
is
no
greater
ioy
and
felicitie
to
the
godly
,
then
to
heare
and
to
know
the
voyce
of
God
speaking
vnto
them
,
offering
,
grace
,
peace
,
remission
of
sinnes
and
life
euerlasting
:
so
can
there
be
to
them
no
greater
crosse
then
the
contempt
of
the
worde
.
For
what
doest
thou
else
but
contemne
God
him selfe
,
yea
crucifie
againe
the
sonne
of
God
,
and
treade
thy
Sauiour
vnder
thy
feete
,
when
thou
contemnest
the
word
of
God
,
which
for
thy
saluation
,
is
reueiled
&
offered
vnto
thee
?
No
mortal
man
can
abide
such
intolerable
contempt
,
as
the
Lord
our
God
continually
suffereth
.
For
he
is
patient
,
and
would
that
we
should
conuert
and
repent
:
but
he
payeth
home
at
the
length
,
as
we
may
see
by
the
fall
of
the
Synagoge
and
the
destruccion
of
Ierusalem
.
For
Christ
plainly
sheweth
that
the
cause
of
such
horrible
calamities
was
,
for
that
they
did
not
knowe
the
time
of
their
visitation
.
Let
vs
learne
then
,
by
these
examples
,
what
a
great
blessing
it
is
to
heare
the
Lorde
our
God
speaking
vnto
vs
,
and
as
a
tender
mother
with
her
children
,
most
louingly
talking
with
vs
:
For
this
is
it
which
Dauid
meaneth
when
he
speaketh
of
the
ascending
vppe
of
the
tribes
to
Ierusalem
and
to
the
house
of
the
Lord
,
to
testifie
vnto
Israel
,
that
is
,
there
to
teache
and
to
heare
the
word
of
the
Lord
,
and
to
giue
thankes
vnto
him
for
his
benefites
.
This
is
that
citie
therfore
that
is
worthy
to
be
decked
with
all
precious
ornaments
.
This
is
the
people
of
whom
our
Sauiour
Christ
sayth
:
Blessed
are
they
that
heare
the
word
of
God
&
keepe
it
with
a
good
heart
.
Here
is
the
kingdom
of
heauen
,
here
is
the
true
paradise
,
here
are
the
open
gates
to
euerlasting
life
.
Verse
.
5.
For
there
are
the
seates
of
iudgement
:
euen
the
seates
of
the
house
of
Dauid
.
This
may
be
vnderstand
both
of
the
ciuill
gouernment
and
also
of
the
Church
,
but
specially
it
is
spoken
of
the
church
.
And
here
note
that
iudgement
is
taken
for
doctrine
.
As
if
he
sayd
:
This
is
the
glory
of
this
people
,
that
in
this
place
is
stablished
the
chayre
and
seat
in
the
which
the
word
of
the
Lord
is
published
&
taught
,
weake
consciences
comforted
and
instructed
,
and
the
way
of
saluation
layd
open
vnto
men
.
Likewise
in
the
first
Psalme
he
sayth
:
The
wicked
shall
not
stand
in
iudgement
:
that
is
,
they
doe
not
perseuer
and
abide
in
the
doctrine
of
faith
,
and
therefore
they
are
as
chaffe
which
the
winde
scattereth
from
the
face
of
the
earth
.
The
Church
of
Rome
wil
now
be
called
the
seate
of
iudgement
,
and
euen
there
also
the
Lord
had
once
his
seate
:
but
nowe
through
wicked
doctrine
and
damnable
idolatrie
it
is
the
seate
of
Satan
,
the
chayre
of
pestilence
and
a
denne
of
wicked
spirites
.
This
is
then
the
true
sense
and
meaning
of
these
words
:
In
this
place
the
word
of
the
Lord
is
fulfilled
,
promising
that
he
will
leaue
a
memoriall
of
his
name
.
For
here
he
is
to
be
founde
,
here
he
dwelleth
.
Therefore
here
is
life
,
here
is
saluation
,
here
is
remission
of
sinns
,
here
is
the
tyranny
of
Satan
vanquished
,
&c.
For
all
these
he
meaneth
when
he
nameth
the
seates
of
iudgement
,
that
is
,
the
administration
of
truth
,
the
ministerie
of
faith
,
the
voyce
of
Gods
maiestie
speaking
vnto
his
people
.
For
(
as
I
sayd
)
iudgement
signifieth
here
found
&
sincere
doctrine
concerning
grace
,
faith
,
works
,
magistrates
,
ciuill
ordinances
,
&c.
Where
this
doctrine
is
,
there
are
the
seates
of
iudgement
.
As
we
also
may
nowe
glory
of
our
Churches
for
the
sincere
doctrine
wherby
men
are
truely
taught
out
of
the
word
concerning
grace
,
sinne
,
righteousnes
,
faith
,
works
,
obedience
to
parents
and
magistrats
.
This
doctrin
is
as
it
weare
,
a
bright
shining
sunne
,
from
whence
the
Churches
doe
receiue
their
light
.
And
contrarywise
where
the
word
of
God
is
not
,
there
are
the
seates
of
iniquitie
and
of
Satan
him selfe
:
For
the
worde
maketh
the
seate
,
and
not
the
seate
the
worde
,
as
the
Antichristian
Church
of
Rome
most
damnably
teacheth
.
Now
,
whereas
with
a
repetition
he
addeth
:
Euen
the
seates
of
the
house
of
Dauid
,
this
is
the
cause
for
that
he
looketh
to
the
promise
made
vnto
Dauid
,
namely
that
the
seate
of
the
tabernacle
or
the
temple
should
be
builded
by
his
sonne
Salomon
in
Ierusalem
,
where
iudgement
should
be
exercised
,
that
is
to
say
,
mens
consciences
comforted
,
terrified
,
instructed
by
the
word
,
and
also
because
the
Lord
would
that
Dauids
posteritie
should
reigne
after
him
,
vntill
the
eternitie
of
the
heauenly
Ierusalem
should
be
reueiled
.
Here
is
the
image
of
the
heauenly
Ierusalem
also
to
be
consi●dered
.
The
image
of
the
heauenly
Ierusalem
.
The
earthly
Ierusalem
was
builded
on
a
hill
,
so
that
there
was
no
accesse
vnto
it
but
by
ascending
vpward
.
The
celestial
Ierusalem
is
builded
in
heauen
,
whereunto
none
can
come
,
but
by
mounting
vp
with
alacritie
of
spirite
,
out
of
this
earthly
mansion
and
corruptible
life
,
and
therefore
no
earthly
and
carnall
men
can
come
there
.
The
earthly
Ierusalem
was
builded
as
a
citie
for
the
people
of
God
,
where
they
might
meete
together
to
serue
&
worship
God
.
Likewise
the
celestial
Ierusalem
is
builded
for
the
tribes
of
the
Lord
,
the
elect
and
faithfull
people
,
there
to
meete
togither
,
first
in
this
life
by
faith
,
and
afterwardes
by
eternall
societie
both
in
soule
&
body
.
If
ye
be
risen
againe
with
Christe
,
seek
for
those
thinges
which
are
aboue
.
And
the
author
of
the
Epistle
to
the
Hebrues
,
admonisheth
vs
that
by
faith
we
are
already
come
to
this
heauenly
Ierusalem
.
Ye
are
come
(
saith
he
)
to
the
mount
Sion
and
to
the
citie
of
the
liuing
God
,
the
celestiall
Ierusalem
,
and
to
the
company
of
innumerable
Angells
,
and
to
the
congregation
of
the
first
borne
,
which
are
written
in
heauen
,
&
to
God
the
iudge
of
all
,
and
to
the
spirites
of
iust
and
perfect
men
,
and
to
Iesus
the
Mediatour
of
the
newe
testament
,
&c.
The
earthly
Ierusalem
celebrated
the
name
of
the
Lord
with
praise
and
thankes
giuing
in
the
congregation
.
In
the
heauenly
Ierusalem
the
Angells
and
company
of
holy
spirites
doe
praise
and
shall
praise
the
Lord
for
euer
more
.
The
earthly
Ierusalem
had
in
it
the
seate
of
Dauid
.
The
heauenly
Ierusalem
hath
the
throne
of
Christ
the
sonne
of
God
,
the
King
of
Kings
,
the
Lord
of
Lords
,
of
whom
Dauid
was
a
figure
:
The
earthly
Ierusalem
had
tribunall
seates
where
all
things
were
iudged
with
equitie
.
The
celestiall
Ierusalem
hath
the
tribunall
seate
where
iudgement
is
&
shall
be
most
iustly
pronounced
vpon
the
vniuersall
world
,
and
vppon
all
men
that
either
haue
beene
,
be
,
or
shall
be
.
The
Lord
graunt
that
with
an
inuincible
faith
we
may
mount
vp
to
this
celestiall
Ierusalem
,
the
citie
of
God
where
are
such
ioyes
&
felicitie
as
neither
eye
hath
seene
,
nor
eare
hath
heard
,
nor
tongue
can
tel
,
nor
yet
heart
can
think
,
Verse
.
6.
Pray
for
the
peace
of
Ierusalem
,
let
them
prosper
that
loue
thee
.
To
pray
for
the
peace
of
Ierusalem
,
is
to
pray
for
the
safetie
,
prosperitie
and
welfare
of
the
Church
of
God
,
that
Satan
haue
no
power
to
hinder
the
course
and
fruite
of
the
word
.
Dauid
sawe
,
first
in
spirit
this
horrible
contempt
of
the
word
and
ministery
:
&
moreouer
he
saw
that
this
glorious
gift
could
not
be
preserued
by
mans
diligence
.
Therefore
he
goeth
about
here
to
stirre
vppe
the
harts
of
men
to
pray
for
the
preseruation
of
this
gift
.
As
if
he
said
:
Here
is
the
Lords
owne
seate
and
throne
of
iudgement
:
notwithstanding
how
few
doe
reuerence
and
regard
it
as
they
should
doe
?
Yea
,
the
greatest
part
of
the
world
hateth
it
,
and
wisheth
the
subuersion
therof
.
Wherfore
I
exhort
you
▪
O
ye
litle
flock
,
to
honour
and
reuerence
this
seate
,
to
pray
for
the
peace
thereof
,
louingly
to
salute
it
,
and
to
say
:
The
Lord
out
of
Sion
blesse
thee
,
&c.
So
long
as
this
citie
flourisheth
,
ye
haue
the
Lord
him self
speaking
,
saying
,
giuing
victory
against
all
the
assaults
of
Satan
,
against
sinne
,
the
terrour
of
conscience
,
&c.
What
cause
haue
ye
then
to
pray
for
the
prosperitie
of
this
citie
,
wherby
ye
inioy
such
heauenly
benefites
?
When
the
church
of
God
doth
not
prosper
,
it
cannot
go
wel
with
any
perticular
member
thereof
.
No
maruell
then
why
Dauid
so
earnestly
exhorteth
all
the
faithfull
to
pray
for
the
peace
and
prosperitie
of
the
Church
.
Wherefore
if
we
will
pray
as
we
ought
to
do
,
we
must
first
and
principally
commend
vnto
God
the
common
state
of
the
church
.
For
he
that
seeketh
his
owne
welfare
and
neglecteth
the
state
and
prosperitie
of
the
Church
,
doth
not
only
shew
him selfe
to
be
voyd
of
all
sense
and
zeale
of
true
piety
,
but
also
the
prayers
which
he
maketh
for
him selfe
are
in
vaine
&
profite
him
nothing
.
Let
them
prosper
that
loue
thee
.
He
wisheth
vnto
them
which
loue
the
word
and
reuerence
this
seat
,
that
God
would
blesse
them
with
all
maner
of
blessing
&
felicitie
.
And
this
prayer
is
very
necessary
.
For
we
see
dayly
,
howe
the
true
professors
of
the
Gospell
are
in
daunger
by
the
ministers
of
Satan
,
the
enemies
of
God
&
his
truth
,
on
euery
side
,
which
could
be
content
rather
to
haue
the
Turke
to
reigne
ouer
them
,
yea
the
deuill
him selfe
and
all
the
furies
of
hell
,
then
to
see
vs
prosper
,
and
the
Gospel
to
flourish
,
least
their
cursed
workes
of
darknes
and
infidelitie
should
appeare
vnto
the
world
.
Verse
.
7.
Peace
be
within
thy
walls
and
prosperitie
within
thy
pallaces
.
Nowe
that
the
Prophet
hath
exhorted
all
men
to
pray
for
the
peace
and
prosperitie
of
Ierusalem
,
he
turneth
vnto
the
citie
,
and
doth
not
onely
wish
wel
vnto
it
,
but
also
he
sheweth
vnto
other
how
they
should
pray
for
it
.
The
summe
whereof
is
that
true
religion
may
flourish
:
the
ministerie
and
ministers
of
the
word
may
be
defended
against
the
false
prophets
,
that
concord
may
be
maintained
emongst
the
pastors
and
preachers
of
the
word
,
and
that
the
ciuil
gouernment
may
prosper
.
Howe
necessary
this
prayer
is
,
experience
daily
teacheth
vs
.
For
where
these
2.
things
are
,
namely
concord
in
the
Church
,
and
peace
in
the
ciuill
state
,
there
can
no
good
thing
be
lacking
,
&
therfore
the
deuil
so
busily
laboureth
to
trouble
the
peace
of
them
both
.
This
was
the
cause
why
there
was
such
a
multitude
of
false
prophets
,
rebells
,
&
seditious
persons
emongst
this
people
,
as
the
stories
do
testify
.
Wherfore
Dauid
being
taught
by
his
owne
experience
,
prayeth
for
these
2.
thinges
:
without
the
which
the
world
is
nothing
els
but
a
wild
desert
.
Example
hereof
may
be
vnto
vs
the
late
times
wherein
we
liued
vnder
the
Pope
before
this
light
of
the
Gospel
beganne
to
shyne
.
For
then
,
when
the
sound
doctrine
of
the
word
was
lacking
,
what
could
the
Pope
&
all
his
shauelings
doe
?
What
one
verse
did
they
rightly
vnderstand
throughout
the
whole
psalter
?
Wherby
it
came
to
passe
that
they
were
not
able
to
resist
most
manifest
impieties
,
which
by
the
strong
&
mighty
delusions
of
the
deuil
ouerflowed
the
world
,
as
in
pilgrimages
,
where
they
maintained
most
damnable
idolatries
and
caused
the
people
to
adore
the
works
of
their
owne
handes
,
and
if
any
man
spake
against
them
,
he
was
vp
and
by
taken
and
burnt
as
an
heretike
.
So
true
is
it
,
that
when
the
word
is
once
lost
,
the
world
remaineth
in
most
horrible
darkenes
and
can
doe
nothing
else
but
abuse
the
giftes
of
God
,
and
so
falleth
to
most
detestable
impietie
or
else
to
desperation
.
This
Dauid
foreseeth
,
and
therefore
he
prayeth
so
earnestly
for
the
prosperitie
of
Ierusalem
,
for
faithfull
pastors
in
the
Church
,
and
godly
Princes
in
the
politike
state
.
Verse
.
8.
For
my
brethren
and
neighbours
sakes
,
I
will
wish
thee
now
prosperitie
.
Here
Dauid
sheweth
the
cause
,
as
he
doth
also
in
the
verse
following
,
why
he
prayeth
thus
for
Ierusalem
.
As
if
he
sayd
:
In
that
I
wish
that
peace
may
be
in
thee
o
Ierusalem
,
in
that
I
desire
thy
prosperity
and
welfare
,
I
doe
it
for
my
brethren
and
neighbours
sakes
,
that
is
,
for
my
fellowes
and
companions
in
faith
and
religion
.
And
here
in
his
owne
person
he
sheweth
the
common
complaint
of
all
those
that
rule
either
in
the
church
,
or
in
the
common
weale
,
or
in
families
,
which
is
,
that
the
greater
part
of
men
is
euer
peruerse
and
wicked
.
The
godly
pastour
when
he
goeth
about
with
great
care
&
diligence
to
reforme
the
corrupt
life
and
wickednes
of
the
people
,
seeth
notwithstanding
that
the
more
part
stil
remaineth
peruerse
&
intractable
.
The
Magistrate
traueling
with
like
care
and
diligence
in
his
calling
,
findeth
the
people
disobedient
&
incorrigible
.
Likewise
is
it
in
houshold
gouernment
.
What
vnfaithfull
seruice
shalt
thou
finde
euen
amongst
those
whom
thou
thoughtest
to
haue
found
most
true
and
faithfull
?
Hereof
it
commeth
that
many
are
discomforted
and
vtterly
discouraged
,
seeing
so
litle
fruite
and
successe
to
ensue
of
their
godly
trauels
.
Notwithstanding
we
see
it
can
not
otherwise
be
:
For
Satan
our
perpetuall
enemy
ceaseth
neither
night
nor
day
to
stirre
vppe
discord
and
peruerse
opinions
in
the
Church
:
in
the
ciuil
state
stubborne
and
disobedient
persons
,
in
houshold
gouernment
,
negligent
and
vnfaithfull
families
.
Here
we
must
looke
with
Dauid
,
not
to
the
greater
part
,
which
is
euer
wicked
,
but
to
our
brethren
and
neighbours
.
So
doth
Paule
in
the
2.
Timoth.
3.
For
the
elects
sake
I
susteyne
and
suffer
all
things
,
sayth
he
.
For
if
it
were
not
for
their
sakes
,
who
would
willingly
take
vpon
him
the
office
of
a
pastour
or
preacher
in
the
Church
?
These
,
the
elect
I
meane
,
the
Lorde
hath
here
and
there
sparsed
emong
the
wicked
,
as
precious
stones
in
the
middes
of
the
earth
.
Therfore
thou
must
not
think
to
preach
to
these
only
,
which
were
to
be
wished
:
but
that
can
not
be
because
they
are
mixed
with
the
vngodly
multitude
.
Likewise
,
when
thou
art
called
to
be
a
ciuill
magistrate
or
a
gouernour
of
a
houshold
,
thou
shalt
not
finde
all
to
be
precious
stones
,
gold
or
siluer
:
but
let
it
suffice
thee
if
in
a
whole
multitude
(
as
it
chaunceth
in
mynes
)
thou
find
but
one
veine
of
siluer
,
or
emongst
a
great
deale
of
earth
but
one
precious
stone
.
For
the
greatest
part
in
the
Church
is
hereticall
&
godles
:
the
least
part
in
the
ciuill
state
obedient
&
louing
of
vertue
.
Hereof
it
commeth
then
,
that
al
things
are
ful
of
trouble
to
the
godly
pastour
,
the
Magistrate
,
the
housholder
,
because
the
wicked
with
such
successe
contemne
and
disobey
all
godly
orders
.
Notwithstanding
,
thou
man
of
God
,
stand
in
thy
calling
,
do
thy
duetie
,
pray
for
peace
,
exhorte
,
counsel
,
reproue
those
whom
thou
hast
charge
ouer
.
For
since
that
now
by
the
word
of
God
the
church
is
somewhat
purged
of
false
religion
,
superstition
and
idolatrie
,
&
the
Magistrates
better
instructed
of
their
duety
and
office
,
Satan
rageth
as
a
strong
armed
man
,
keping
his
house
when
a
stronger
commeth
.
Be
strong
therefore
in
these
tentations
,
and
think
that
,
as
these
things
are
not
begun
by
the
power
of
Satan
,
so
though
he
rage
against
the
same
neuer
so
much
,
thou
must
not
be
discouraged
or
slacke
the
Lords
busines
:
but
first
serue
the
Lord
and
then
thy
brethren
and
neighbours
.
For
their
sakes
the
Churches
must
be
instructed
,
the
common
wealth
gouerned
:
not
for
the
worldes
sake
and
the
vngodly
multitude
,
for
it
is
not
worthie
that
a
theefe
should
be
hanged
,
an
adulterer
or
murderer
put
to
death
:
but
the
Lord
in
heauen
and
our
brethren
&
neighbours
in
earth
are
worthy
of
this
seruice
,
as
he
addeth
in
the
verse
following
.
Thus
I
expounde
this
verse
to
be
a
consolation
for
pastours
,
ciuill
Magistrates
and
gouernours
of
families
,
against
the
multitude
of
the
wicked
,
and
the
trobles
which
by
them
the
godly
doe
sustayne
.
Verse
.
9.
Because
of
the
house
of
the
Lorde
our
God
I
will
procure
thy
wealth
.
This
is
an
other
cause
why
he
prayeth
for
the
peace
and
prosperitie
of
Ierusalem
,
for
that
the
Sanctuary
of
the
Lord
and
the
feate
of
true
religion
being
stablished
in
that
citie
,
if
it
prospered
not
,
the
worship
and
seruice
of
God
could
not
there
continue
.
As
if
he
sayd
:
The
Lord
our
God
hath
stablished
his
seate
in
thee
O
Ierusalem
,
and
in
the
middes
of
thee
hath
he
set
vp
his
worship
:
For
the
which
cause
I
loue
thee
,
and
thinke
thee
worthy
of
all
prosperitie
.
But
why
doth
hee
adde
hereunto
:
Our
God
?
Because
God
had
chosen
this
nation
to
be
as
his
own
peculiar
people
.
And
this
also
was
the
cause
why
Dauid
so
loued
them
,
and
was
not
discomforted
with
these
troubles
which
he
for
their
sakes
susteyned
both
in
the
Church
and
in
the
ciuill
gouernment
:
but
being
chosen
to
be
a
King
and
a
Prophet
to
this
people
,
he
constantly
endured
all
troubles
,
and
herewithall
comforted
him selfe
,
that
first
he
serued
the
Lord
his
God
,
&
then
his
brethren
,
and
was
not
an
vnprofitable
seruaunt
,
but
fruitefull
vnto
God
that
he
might
be
glorified
,
and
to
his
neighbour
and
brother
that
he
might
be
saued
.
Let
vs
likewise
pray
for
the
welfare
of
our
brethren
,
and
for
the
house
of
the
Lord
with
Dauid
,
who
as
this
Psalme
sheweth
,
did
wel
vnderstand
the
power
and
glory
of
the
word
,
and
therefore
he
neither
giueth
thankes
nor
yet
reioyceth
for
the
abundance
of
gold
and
siluer
(
which
notwithstanding
he
lacked
not
)
but
for
the
word
and
true
worship
of
the
Lord.
Where
these
two
are
not
lacking
,
all
other
incommodities
may
easily
be
borne
.
For
if
we
haue
the
Lord
abiding
with
vs
,
if
we
maintaine
his
word
and
his
true
seruice
,
and
seeke
the
saluation
of
our
brethren
,
what
can
we
desire
more
?
But
where
the
word
&
true
worship
of
God
is
not
regarded
,
there
is
no
God
,
no
mercy
,
no
saluation
,
neither
doth
there
any
thing
else
remaine
but
the
cursed
multitude
which
shal
be
damned
in
hell
.
Therefore
Dauid
exhorteth
vs
in
this
Psalme
aboue
all
things
to
reuerence
the
word
,
and
by
faithfull
prayer
to
seeke
the
aduauncement
thereof
:
Also
to
giue
thankes
vnto
God
for
peace
and
true
preachers
which
gouerne
the
Church
according
to
his
word
:
for
where
these
things
are
not
,
there
must
needes
be
trouble
and
vexation
,
vnquietnes
of
conscience
,
murder
,
adultery
&
such
other
horrible
sinnes
,
which
the
Lord
turne
away
from
our
Churches
,
&
preserue
that
poore
remnant
emonges
the
damnable
multitude
,
which
serue
and
worship
him
according
to
his
word
.
By
these
two
latter
verses
we
are
admonished
,
first
how
euery
Christian
ought
to
regard
him
which
is
his
fellow
in
faith
and
religion
,
that
is
to
say
,
as
his
brother
and
neighbour
:
Then
also
why
he
ought
to
haue
a
harty
loue
and
zeale
to
the
Church
and
congregation
of
the
faithful
.
For
my
brethren
saith
Dauid
,
and
for
my
neighbours
.
And
againe
,
for
the
house
of
the
Lord
our
God
.
These
two
thinges
ought
to
be
considered
in
the
Churche
of
Christ
.
In
it
are
our
brethren
and
neighbours
,
in
it
is
the
house
of
God
,
yea
rather
it
is
the
house
of
God
it selfe
,
in
the
which
are
the
children
of
God
and
true
brethren
.
O
happy
is
he
,
and
a
right
Christian
in
deede
,
which
beeing
indued
with
the
true
knowledge
and
faith
of
Christ
,
and
also
with
that
brotherly
loue
which
is
according
to
the
spirit
of
the
children
of
God
,
can
vnfainedly
and
hartely
say
:
For
my
brethren
and
neighbours
,
and
for
the
house
of
the
Lord
our
God
I
both
seeke
and
I
wish
the
prosperitie
and
welfare
of
the
Church
of
God
.
The
123.
Psalme
.
I
lift
vp
mine
eyes
vnto
thee
,
&c.
This
Psalme
(
as
ye
see
)
is
but
short
,
The
argument
of
the
Psalme
.
and
therefore
a
very
fitte
example
to
shew
the
force
of
prayer
not
to
consist
in
many
words
,
but
in
feruency
of
spirit
.
For
great
and
weighty
matters
may
be
comprised
in
few
words
,
if
they
proceede
from
the
spirit
&
the
vnspeakeable
gronings
of
the
heart
,
A
breife
praier
in
necessity
carrieth
power
with
it
.
especially
when
our
necessity
is
such
as
will
not
suffer
any
long
prayer
.
Euery
prayer
is
long
enough
if
it
be
feruent
&
proceede
from
a
heart
that
vnderstandeth
the
necessitie
of
the
Sainets
:
not
in
such
small
matters
as
the
world
counteth
great
and
weightie
,
as
pouerty
,
losse
of
goods
,
and
such
other
worldly
incommodities
,
but
when
the
Church
is
oppressed
with
violence
and
tyranny
,
when
the
name
of
God
is
prophaned
with
wicked
doctrine
,
or
if
there
be
any
thing
else
that
either
hindreth
the
glory
of
God
or
the
saluation
of
soules
,
These
perils
can
not
well
be
vttered
in
prayer
,
and
therfore
the
prayer
of
the
faithfull
is
then
most
effectuous
,
when
with
griefe
of
heart
and
affliction
of
spirite
they
see
these
things
,
and
earnestly
thinke
vpon
them
.
So
this
Psalme
is
a
prayer
against
the
mighty
,
rich
,
and
welthy
of
the
world
,
which
either
cruelly
molest
and
vexe
,
or
proudly
deride
and
contemne
the
godly
,
as
the
last
verse
doth
declare
.
And
these
are
not
onely
such
as
preferre
wicked
doctrin
,
superstition
&
idolatrie
before
the
vndefiled
word
of
God
:
but
euen
such
also
as
glory
in
the
word
and
sound
doctrine
and
will
be
counted
louers
&
fauourers
of
the
Gospell
,
and
partakers
with
vs
of
the
name
and
glory
of
Christ
.
Of
such
there
was
a
great
number
amongst
the
people
of
Israel
.
For
they
had
the
lawe
,
sacrifices
,
and
ceremonies
instituted
by
Moises
according
to
the
word
of
God
.
They
had
great
plentie
of
Prophets
and
godly
teachers
:
yet
how
they
vsed
them
,
the
storyes
doe
declare
.
When
Elisha
sent
the
sonne
of
a
Prophet
vnto
Iehu
:
Wherefore
commeth
this
madde
fellow
vnto
thee
?
The
Psalmes
also
&
preachings
of
the
Prophets
concerning
faith
and
true
righteousnes
before
God
,
doe
shew
that
they
were
contemned
and
derided
of
the
multitude
,
yea
&
condemned
as
heretikes
because
they
seemed
;
not
to
attribute
so
much
to
●
sacrifices
&
ceremonies
of
the
law
as
they
should
do
.
Likewise
Dauid
was
counted
a
seditious
fellow
,
a
rebel
,
a
traitor
,
and
charged
with
ambition
and
greedy
desire
to
reigne
.
And
afterwards
when
he
went
about
to
bring
the
arke
of
the
Lord
to
Ierusalem
,
&
with
a
good
and
a
zealous
mind
expressed
his
ioy
:
Michol
his
wife
receiued
him
with
these
words
:
Oh
how
glorious
was
the
King
of
Israel
this
day
:
which
was
vncouered
in
the
eyes
of
the
maidens
of
his
seruants
,
as
a
foole
vncouereth
him self
:
Now
,
we
can
not
thinke
that
onely
Michol
did
thus
slanderously
speake
of
that
kings
doings
:
but
there
were
(
no
doubt
)
other
also
in
the
court
,
men
both
of
wisedom
&
dignitie
which
iudged
the
same
.
For
what
so
euer
he
be
that
professeth
&
loueth
the
word
vnfainedly
,
&
zealously
seketh
the
glory
of
God
,
he
shal
be
iudged
and
called
of
the
cursed
world
&
worldlings
both
a
foolish
&
a
mad
man
.
That
it
hath
bene
alwaies
so
,
the
stories
do
declare
,
&
also
these
our
daies
do
witnes
the
same
.
Wherfore
this
Psalme
setteth
before
our
eyes
a
goodly
example
:
that
for
as
much
as
we
are
compelled
to
see
&
suffer
this
contempt
&
despite
of
the
proude
&
scornful
,
we
should
pray
with
Dauid
against
al
such
:
that
is
,
first
against
the
pope
&
his
whole
kingdom
of
faces
,
for
they
doe
not
onely
proudly
contemne
vs
,
but
also
condemne
vs
.
Then
also
against
false
brethren
,
such
as
in
our
churches
liue
in
al
carnall
&
godles
securitie
,
and
albeit
they
will
seme
to
be
no
enemies
but
friends
vnto
the
gospel
,
yet
either
deride
or
molest
the
true
professors
therof
.
Against
al
such
this
Psalme
is
vnittē
for
the
troubled
&
afflicted
children
of
God
,
which
are
counted
of
the
world
either
heretical
or
sedicious
;
or
else
fooles
and
abiectes
.
But
this
consolation
they
haue
,
that
seeing
the
holy
Ghost
in
this
Psalme
doth
teach
them
how
to
pray
in
these
distresses
,
they
shall
be
heard
,
and
though
they
be
here
contemned
and
counted
the
outswepings
of
the
earth
,
they
shall
be
made
glorious
in
the
kingdom
of
God
.
Verse
.
1.
I
lift
vppe
myne
eyes
vnto
thee
which
dwellest
in
the
heauens
.
This
is
a
vehement
groning
of
a
troubled
mind
,
A
vehement
groning
of
the
hart
,
destitute
of
all
comfort
.
looking
about
and
seeking
euery
way
for
comfort
and
succour
,
but
none
could
be
found
.
Whether
then
shall
I
miserable
ma●●stie
(
saith
he
)
in
this
distresse
?
Strength
to
with
stand
mine
enemies
I
haue
none
.
Of
wisedom
and
counsell
,
beeing
compassed
with
such
a
multitude
of
aduersaries
,
I
am
vtterly
destitute
.
To
thee
therefore
I
come
,
O
my
God
:
To
thee
I
lift
vp
mine
eyes
,
which
dwellest
in
the
heau●●●
▪
Here
note
that
the
heauens
are
called
the
habitation
of
God
,
not
because
he
is
there
conteined
(
for
as
the
heauens
are
his
seate
,
so
is
the
earth
his
footestoole
)
:
but
because
he
doth
from
thence
more
manifestly
shew
the
maiestie
of
his
diuinitie
.
And
what
so
euer
he
hath
at
any
time
done
vppon
the
earth
by
reuela●ions
,
visions
or
oracles
,
he
seemed
to
doe
it
from
heauen
,
From
whence
also
haue
come
the
most
notable
and
seuere
punishments
of
the
wicked
:
as
of
the
first
worlde
by
the
flood
:
of
the
Sodomites
by
the
rayning
downe
of
fire
with
brimstone
:
of
the
Egyptians
,
by
ha●se
mixed
with
fire
:
of
the
Amorr●ans
by
the
rayning
of
stones
from
heauen
.
He
that
dwelleth
in
the
heauens
shall
laugh
them
to
scorne
.
The
Lorde
looked
downe
from
heauen
.
The
Lord
hath
prepared
his
seate
in
heauen
.
Our
God
is
in
heauen
and
doth
what
soeuer
he
will
.
Which
dwelleth
in
the
light
that
none
can
attaine
vnto
.
Therefore
we
reade
that
Christ
commonly
when
he
prayed
,
The
prophet
also
calleth
God
here
the
inhabitour
of
heauen
,
to
signifie
that
the
earth
is
full
of
the
proude
and
scornefull
,
and
that
the
godly
are
troden
vnder
foote
of
those
that
dwel
vpon
the
earth
,
and
are
counted
the
ou●swepings
of
the
world
,
and
therefore
he
seeth
none
besides
the
Lord
and
inhabitour
of
heauen
of
whom
he
may
looke
for
helpe
and
succour
.
The
great
daunger
whereof
the
Prophete
complayneth
,
is
herein
expressed
,
in
that
he
looking
about
on
euery
side
and
seeking
for
succour
,
could
find
none
to
helpe
him
but
onely
the
inhabitour
of
heauen
.
These
thinges
make
the
tentation
much
more
greeuous
and
terrible
,
and
therfore
he
prayeth
with
such
wordes
in
his
tentation
as
perhaps
he
at
that
time
did
not
perfectly
vnderstand
,
as
Sainct
Paule
also
sayth
:
We
vnderstand
not
what
we
pray
.
The
spirite
knoweth
and
vnderstandeth
what
these
wordes
meane
:
but
man
can
not
conceiue
the
power
therof
in
the
time
of
his
tentation
,
whiles
faith
is
infirme
and
is
yet
in
the
conflict
.
But
when
our
petition
is
graunted
&
prayer
heard
,
then
faith
hath
her
force
,
and
we
haue
more
perfect
vnderstanding
both
of
the
tentation
and
also
of
the
prayer
which
we
therein
vsed
.
The
Prophet
therefore
in
this
verse
setteth
the
inhabitour
of
heauen
against
the
inhabitours
of
the
earth
,
and
conceiueth
comfort
and
courage
,
that
albeit
the
world
is
great
and
mighty
,
yet
God
is
more
mighty
.
This
is
the
meaning
of
the
Prophet
in
this
verse
.
And
albeit
the
wordes
bee
but
simple
,
as
ye
see
,
yet
are
they
full
of
consolation
to
him
that
beleeueth
.
The
spirite
which
ministreth
these
wordes
and
stirreth
vppe
these
groninges
in
the
heartes
of
the
afflicted
,
knoweth
with
what
maiestie
and
power
they
are
spoken
.
Verse
.
2.
Behold
,
as
the
eyes
of
seruaunts
looke
vnto
the
hande
of
their
maisters
,
and
as
the
eyes
of
a
mayden
vnto
the
hand
of
her
mistres
,
so
our
eyes
waite
vpon
the
Lord
our
God
,
vntill
he
haue
mercy
vpon
vs
.
Here
the
prophet
setteth
forth
by
similitude
the
nature
of
true
pietie
.
As
if
he
sayd
:
Great
is
our
affliction
,
and
yet
the
Lord
prolongeth
his
helpe
,
neither
easing
our
miserie
,
nor
reuenging
our
wrong
.
He
suffereth
the
cruel
,
the
proude
and
the
scornful
to
trea●
vs
vnder
foote
,
and
to
prosper
in
our
sight
.
This
delay
is
tedious
&
greuous
vnto
vs
.
Notwithstanding
we
will
not
murmure
or
become
vnpatient
in
these
our
afflictions
,
but
as
good
seruaunts
in
their
distresse
looke
to
the
hand
,
that
is
,
for
help
and
succour
at
the
hand
of
their
masters
&
mistresses
,
so
will
we
attend
vpon
the
Lord
our
God
vntill
he
haue
pitie
vpon
vs
.
God
sometimes
prolongeth
his
help
in
tentation
.
Thus
we
see
that
the
Lorde
sometimes
deferreth
his
helpe
,
neither
shewing
how
nor
when
he
will
help
,
but
leauing
his
Saints
in
such
perplexitie
as
though
he
had
no
regard
either
of
the
time
or
of
the
maner
of
their
deliuerance
so
that
they
seme
to
hang
(
as
it
were
)
in
the
middes
betwene
heauen
and
earth
.
These
things
are
greuous
and
excedingly
encrease
the
tentation
.
Therefore
we
must
lay
sure
hold
on
this
consolation
which
the
Prophet
here
setteth
forth
,
that
our
tentation
shal
haue
an
end
:
but
not
as
we
would
,
lest
we
seeme
to
appoint
the
time
and
maner
of
our
deliuerance
,
which
the
lord
reserueth
to
him self
alone
.
And
here
is
an
example
set
forth
vnto
vs
,
The
patience
of
the
faithfull
.
patiently
to
wait
vpon
the
Lord
in
the
time
of
trouble
,
to
be
instant
in
prayer
,
and
neuer
to
let
our
hands
fall
,
or
turne
our
eyes
from
the
Lord
:
but
constantly
to
perseuere
in
sure
hope
&
expectation
of
his
gracious
deliuerance
,
and
of
his
helping
hand
to
be
present
with
vs
in
our
necessitie
:
whereof
our
Sauiour
Christ
also
warneth
vs
in
the
Gospell
of
the
woman
and
the
vnrighteous
iudge
,
who
although
he
neither
feared
God
nor
man
,
yet
because
this
woman
neuer
ceased
to
call
vpon
him
,
he
was
compelled
to
heare
her
cause
.
For
if
the
worst
man
be
not
yet
so
wicked
,
but
he
may
be
ouercome
with
instant
and
continuall
prayer
,
what
shall
we
not
hope
to
obteine
at
Gods
hand
,
which
willingly
offereth
him selfe
to
heare
our
prayers
,
and
also
commaundeth
vs
to
pray
:
yea
and
is
more
ready
to
graunt
our
petitions
then
we
are
to
aske
.
For
in
that
he
differreth
his
help
,
he
doth
it
not
because
he
will
not
heare
vs
,
but
to
exercise
and
stirre
vp
our
faith
,
and
to
teach
vs
that
the
wayes
whereby
he
can
and
doth
deliuer
vs
are
so
manifold
&
miraculous
,
that
we
are
neuer
able
to
conceiue
them
.
Therfore
let
vs
thinke
that
the
thing
which
we
aske
is
not
denied
but
differred
,
&
assure
our selues
that
we
are
not
neglected
because
of
this
delay
.
The
patient
abiding
of
the
afflicted
(
saith
Dauid
in
an
other
Psalme
)
shall
not
perish
:
yea
the
Lord
will
not
lose
the
glory
of
his
name
which
Dauid
in
the
same
Psalme
attributeth
vnto
him
;
namely
that
he
is
a
helper
in
time
conuenient
.
And
here
is
to
be
noted
by
the
way
,
that
the
holy
Ghost
commendeth
the
gouernment
of
housholds
and
families
in
this
place
,
and
signifieth
that
to
serue
is
a
vocation
which
pleaseth
him
,
if
it
be
done
in
faith
.
For
seruauntes
are
here
mentioned
for
the
comfort
of
all
good
seruauntes
,
and
in
them
is
commended
,
not
onely
their
patience
but
also
the
confidence
and
trust
which
they
haue
in
the
goodnes
of
their
maisters
,
assuredly
trusting
with
patient
tarying
to
finde
mercie
and
fauour
in
their
sight
in
time
conuenient
.
But
in
deede
Dauid
speaketh
here
of
better
seruauntes
then
are
commonly
seene
at
this
day
:
for
there
is
no
kinde
of
people
more
deceitful
,
negligent
and
stubborne
,
euen
when
there
is
great
cause
of
sharpe
and
seuere
correction
.
Wherefore
let
all
such
as
will
be
counted
good
seruaunts
,
remember
the
example
and
rule
set
forth
here
by
the
holy
Ghost
,
and
obserued
of
all
good
seruaunts
:
which
is
,
that
they
are
not
froward
and
stubborne
,
but
patiently
endure
all
things
and
do
the
duety
of
true
and
faithfull
seruaunts
,
hauing
alwayes
a
watchfull
eye
to
the
hand
of
their
maisters
.
The
humilitie
of
the
faithfull
.
And
further
note
how
humbly
the
faithful
think
of
them selues
in
the
sight
of
God
.
They
are
called
and
chosen
to
this
dignitie
,
to
be
the
heyres
and
children
of
God
,
and
are
exalted
aboue
the
Angels
,
and
yet
notwithstanding
they
count
them selues
no
better
in
Gods
sight
then
seruauntes
.
They
say
not
here
:
beholde
,
like
as
children
loke
to
the
hand
of
their
fathers
,
but
as
seruaunts
to
the
hand
of
their
masters
.
This
is
the
humilitie
and
modestie
of
the
godly
,
&
it
is
so
farre
of
that
hereby
they
lose
the
dignitie
of
Gods
children
to
the
which
they
are
called
,
that
by
this
meanes
it
is
made
to
them
more
sure
and
certaine
.
Moreouer
here
is
to
be
obserued
that
Dauid
sayth
not
simply
:
We
lift
vp
our
eyes
to
the
Lord
,
but
he
addeth
moreouer
:
to
the
Lord
our
God
:
that
is
to
say
,
that
God
which
hath
reuealed
him selfe
to
vs
in
his
word
:
for
otherwise
he
were
not
our
God
.
The
gods
of
the
Gentiles
&
idolls
which
men
deuise
vnto
them selues
,
are
called
gods
:
but
he
is
the
true
God
and
none
but
he
,
which
hath
declared
him selfe
to
vs
in
his
word
and
promised
in
the
same
that
he
will
be
our
God
,
&c.
The
Papistes
haue
deuised
vnto
them selues
a
seruice
and
worship
of
God
contrarie
to
the
word
of
God
,
and
therefore
they
worship
not
the
true
God
in
deede
,
but
an
idoll
of
their
owne
heart
:
yea
they
worship
a
crea●●●
made
and
fashioned
with
mans
handes
for
the
almightie
crea●●●
of
heauen
&
earth
.
But
our
God
is
he
,
not
whom
we
haue
deuised
,
but
which
hath
paynted
and
set
out
him selfe
in
his
Scriptures
,
how
and
by
what
meanes
he
wil
be
serued
and
worshipped
.
This
our
God
because
he
seemeth
oftentimes
to
estraunge
him selfe
from
vs
,
and
to
haue
no
care
of
vs
,
the
wicked
doe
shunne
and
forsake
,
and
seeke
helpe
of
Peter
and
Paule
,
and
many
times
of
Satan
through
sorcery
and
witchcraft
and
other
deuilish
meanes
,
thinking
(
because
God
prolongeth
his
helpe
)
to
finde
thereby
more
speedye
succour
.
But
thus
our
God
is
wont
to
deale
with
vs
:
first
(
as
is
sayd
)
to
proue
and
exercise
vs
,
and
so
to
bring
vs
to
the
knowledge
of
our selues
,
that
we
may
see
our
owne
weakenes
and
frailty
,
which
are
so
readie
to
be
ledde
away
from
him
:
then
also
to
bring
vs
to
the
knowledge
of
him
,
whereby
we
may
see
both
how
willing
he
is
,
and
also
howe
able
by
farre
better
meanes
to
helpe
vs
then
mans
heart
can
conceiue
.
Verse
.
3.
Haue
mercy
vpon
vs
O
Lord
,
haue
mercy
vpon
vs
,
for
we
haue
suffered
too
much
contempt
.
Here
may
we
see
that
the
godly
doe
not
onely
feele
their
owne
crosse
,
but
the
affliction
of
other
also
is
to
them
a
great
crosse
:
and
as
they
suffer
togither
,
so
they
cry
vnto
God
for
helpe
and
succour
as
well
for
other
as
for
them selues
.
Yea
the
common
calamitie
of
their
brethren
is
to
them
a
greater
crosse
then
their
owne
.
Haue
mercy
vpon
vs
,
&c.
This
repetition
as
it
doth
declare
a
great
vehemencie
and
feruentnes
of
spirite
in
the
afflicted
crying
vnto
God
for
helpe
and
deliuerance
:
so
it
sheweth
their
affliction
and
calamitie
to
be
exceeding
greeuous
.
For
we
haue
suffered
too
much
contempt
.
He
sayd
before
that
the
godly
being
brought
to
extreme
miserie
by
the
tyranny
and
oppression
of
the
wicked
,
did
lift
vp
their
eyes
to
God
for
helpe
and
succour
.
Nowe
he
sheweth
also
what
despite
and
reproch
they
suffred
of
the
proud
and
scornfull
.
Whereby
it
appeareth
that
the
vngodly
sought
,
not
only
with
crueltie
and
oppression
,
but
also
with
despite
,
contempt
and
ignominy
to
tread
,
as
it
were
,
vnder
foote
the
children
of
God
.
He
saith
not
onely
:
we
suffer
contempt
,
but
we
are
filled
with
contempt
and
ignominie
,
vsing
a
similitude
taken
of
a
vessell
,
which
is
filled
so
full
that
it
can
conteine
no
more
.
Thus
the
children
of
God
do
not
burst
out
at
the
first
into
these
gronings
and
grieuous
complaints
when
so
euer
they
are
contemned
and
despised
,
but
patiently
suffer
in
hope
that
God
will
at
the
length
ease
their
miserye
,
vntill
they
be
filled
with
all
maner
of
despite
contempt
,
and
scorning
of
the
wicked
,
whereby
they
are
compelled
to
cry
vnto
God
doubling
their
complaint
,
as
followeth
in
the
next
verse
.
Verse
.
4.
Our
soule
is
filled
too
ful
of
the
mocking
of
the
welthy
,
and
of
the
despitefulnes
of
the
proude
.
When
the
godly
are
not
onely
oppressed
with
iniuries
,
hated
and
despised
:
but
also
mocked
and
scorned
of
the
wicked
,
there
can
be
to
them
no
greater
misery
.
And
this
is
it
that
they
specially
here
complaine
of
,
as
of
all
their
calamities
the
moste
greeuous
.
The
cause
why
he
saith
that
the
welthy
and
proud
doe
so
spitefully
sette
them selues
against
the
Church
of
God
,
is
for
that
they
which
are
of
power
and
authoritie
in
the
world
,
are
alwaies
wont
to
despise
and
contemne
the
godly
:
which
doe
so
much
esteeme
the
glory
,
wealth
and
prosperitie
of
this
worlde
,
that
they
regard
nothing
at
all
the
spirituall
kingdom
of
Christ
:
yea
the
more
they
rise
in
wealth
and
dignitie
,
the
more
their
pride
encreaseth
.
This
place
teacheth
then
that
it
is
no
straunge
or
newe
thing
if
the
children
of
God
be
contemned
of
the
children
of
this
worlde
which
abound
in
wealth
and
riches
.
And
it
is
not
without
good
cause
that
here
the
wealthy
are
also
called
proud
:
for
wealth
and
prosperity
maketh
men
proude
,
the
children
of
this
world
and
worldlinges
I
meane
.
For
Dauid
and
many
other
were
also
riche
,
and
yet
they
were
so
broken
with
afflictions
and
so
exercised
both
within
and
without
,
that
they
could
haue
no
such
pleasure
or
delight
in
their
wealth
and
worldly
prosperitie
whereby
they
might
waxe
proude
or
fall
into
securitie
.
But
the
case
of
the
wicked
is
farre
otherwise
:
for
their
riches
,
wealth
,
and
dignitie
is
as
a
rewarde
of
their
securitie
and
vngodlines
.
Contrariwise
the
godly
are
in
misery
and
affliction
,
despised
of
the
world
,
as
abiects
,
fooles
and
idiotes
:
as
the
example
of
the
auncient
Prophets
,
Christ
him self
,
and
his
apostles
,
with
all
the
deare
Sainctes
of
God
do
teach
,
&
we
by
daily
experience
doe
proue
.
For
when
we
goe
aboute
to
draw
men
from
couetousnes
blasphemy
,
voluptuousnes
,
and
such
other
vices
,
they
laugh
vs
to
scorne
:
and
when
they
heare
of
the
iudgement
of
God
,
the
reward
of
sinne
,
the
punishment
of
the
wicked
,
they
count
〈◊〉
this
geare
to
be
but
a
fable
,
suche
as
Virgill
imagineth
of
hell
to
make
men
afeard
.
But
if
they
were
exercised
with
afflictions
and
calamities
as
the
godly
are
,
and
had
a
scholemaster
to
teach
them
that
they
are
but
men
(
as
Dauid
prayeth
in
the
ix
.
Psalme
)
they
would
learne
another
song
.
The
.124
.
Psalme
.
If
the
Lord
had
not
bene
on
our
side
,
&c.
This
Psalme
is
a
thankes
giuing
to
God
for
his
great
mercy
in
preseruing
his
people
,
The
argument
of
the
Psalme
.
placed
(
as
the
stories
doe
shewe
)
in
the
middes
of
the
Gentiles
and
heathen
people
,
as
a
flock
of
sheepe
in
a
wild
forrest
,
The
people
of
Israel
as
a
sheepe
among
many
wolues
or
in
respect
of
the
multitude
,
as
a
citie
compared
to
a
mighty
kingdom
,
being
compassed
on
euery
side
with
the
kings
of
the
Assirians
,
the
Egyptians
,
the
Ammonites
,
the
Ismaelites
,
the
Moabites
,
whom
Satan
had
stirred
vp
with
deadly
hatred
,
to
vexe
and
persecute
them
,
seeking
by
all
meanes
to
roote
them
out
from
the
earth
,
that
thereby
he
might
vtterly
deface
and
abolish
the
word
and
worship
of
the
Lord.
This
daunger
Dauid
sawe
and
thanked
God
which
had
preserued
his
people
from
the
rage
of
so
many
lyons
and
dragons
,
which
notwithstanding
that
they
neuer
ceased
to
seeke
their
destruction
,
yet
all
that
they
went
about
was
in
vaine
.
And
what
a
miracle
was
this
,
that
this
people
could
so
long
continue
notwithstanding
the
malice
and
rage
of
so
many
deuils
?
Dauid
therefore
in
this
Psalme
exhorteth
his
people
to
be
thankfull
to
the
Lorde
their
God
so
mightely
preseruing
,
defending
and
deliuering
them
from
the
violence
of
so
many
nations
and
kingdoms
,
hating
and
persecuting
them
on
euery
side
.
Which
Psalme
we
also
doe
sing
,
not
onely
against
our
aduersaries
which
hate
and
persecute
the
word
,
but
also
against
spirituall
wickednes
.
For
we
are
taught
by
the
Gospell
that
there
are
nowe
seuen
Deuills
which
lye
in
wayte
for
vs
(
where
as
we
were
before
in
daunger
but
of
one
)
which
cease
not
to
styrre
vppe
the
whole
worlde
against
vs
.
Yea
our
case
were
more
tolerable
if
we
had
but
onely
the
worlde
,
and
not
Satan
also
with
all
his
angells
and
the
gates
of
hell
wholy
bent
against
vs
.
But
yet
further
to
molest
and
vexe
vs
,
besides
all
these
we
haue
also
the
third
enemie
,
which
we
cary
alwayes
about
with
vs
.
which
we
nourish
also
and
foster
at
home
with
vs
and
euen
with
in
vs
,
the
flesh
I
meane
,
which
giueth
vs
no
rest
,
but
continually
tempteth
vs
to
sinne
,
fighteth
against
faith
,
and
striueth
in
our
members
against
the
spirite
.
For
as
much
then
as
the
Church
of
God
is
neuer
free
from
these
daungers
,
let
vs
also
sing
to
the
praise
of
Christ
this
psalme
:
that
he
preserueth
vs
his
members
from
all
these
enemies
.
For
it
were
extreme
ingratitude
not
to
acknowledge
this
miracle
,
that
notwithstanding
all
these
,
the
Church
doth
yet
continue
,
and
that
there
be
some
which
truely
teach
and
confesse
Christ
,
&
beleue
in
Christ
,
though
Satan
rage
,
the
world
and
false
brethren
conspire
against
vs
,
and
the
flesh
(
as
an
vntamed
beast
)
fight
against
the
word
and
faith
neuer
so
much
.
This
is
the
benefit
then
that
Dauid
so
highly
extolleth
,
and
wisheth
that
his
people
would
vnderstand
and
giue
thankes
to
God
for
the
same
.
Verse
.
1.
If
the
Lord
had
not
bene
on
our
side
may
Israel
now
say
:
Verse
.
2.
If
the
Lord
had
not
bene
on
our
side
when
men
rose
vp
against
vs
,
Verse
.
3.
They
had
then
swallowed
vs
vppe
quicke
when
their
wrath
was
kindled
against
vs
.
Here
the
Prophet
Dauid
exhorteth
the
people
to
consider
how
mercifully
God
had
deliuered
them
from
the
handes
of
their
enemies
,
and
how
miraculously
he
had
preserued
that
kingdom
,
and
also
to
praise
God
with
him
for
the
same
.
Which
words
are
not
to
be
restreyned
to
Dauids
time
onely
.
For
the
heathen
people
had
oftentimes
before
warred
against
them
with
such
force
and
power
as
was
like
to
the
rage
of
most
huge
and
terrible
floodes
of
wate●
(
whereof
he
speaketh
here
)
ready
to
ouerflow
them
.
Therfore
seeing
he
mencioneth
here
no
one
kind
of
deliuerance
,
it
seemeth
that
he
meaneth
in
these
wordes
of
thankes
giuing
to
set
foorth
what
so
euer
God
had
done
for
the
succour
and
deliuerance
of
his
people
at
any
time
before
.
Wherin
he
sheweth
(
as
it
were
in
a
glasse
)
the
daungerous
state
of
the
church
from
the
beginning
,
that
the
faithfull
may
learne
to
knowe
that
it
hath
not
bene
preserued
by
:
the
strength
and
pollicie
of
man
,
but
by
the
miraculous
power
&
hand
of
God
,
and
therefore
in
their
troubles
and
afflictions
should
alwaies
flie
to
God
for
helpe
and
succour
.
Israell
signifieth
the
people
of
God
.
Let
vs
acknowledge
then
that
there
is
no
way
for
Gods
people
to
escape
the
hands
of
their
enemyes
,
but
by
the
help
and
power
of
God
,
and
that
he
wil
haue
the
glory
and
praise
thereof
to
be
giuen
to
him
alone
.
This
praise
can
none
giue
vnto
God
,
but
the
true
Israell
,
hauing
experience
both
of
their
owne
weakenes
,
the
force
&
power
of
their
enemyes
,
the
daungers
past
,
and
of
the
mercifull
helpe
and
protection
of
the
Lord.
Verse
.
2.
If
the
Lorde
had
not
bene
on
our
side
when
men
rose
vp
against
vs
.
This
repetition
is
not
in
vaine
.
For
whiles
we
are
in
daunger
,
our
feare
is
without
measure
:
but
when
it
is
once
past
,
we
imagin
it
to
haue
bene
lesse
then
it
was
in
deede
.
And
this
is
the
delusion
of
Satan
,
to
diminish
and
obscure
the
grace
of
God
.
Dauid
therfore
with
this
repetition
stirreth
vp
the
people
to
a
more
thankfulnes
vnto
God
for
his
gracious
deliuerance
,
&
amplifieth
the
daungers
which
they
had
passed
.
Wherby
we
are
taught
how
to
think
of
our
troubles
and
afflictions
past
,
least
the
sense
and
feeling
of
Gods
grace
vanish
out
of
our
mindes
.
And
here
note
howe
God
dealeth
with
his
people
in
their
distresse
,
who
suffereth
their
enemies
so
farre
to
preuaile
ouer
them
,
&
differreth
his
help
so
long
,
till
it
seeme
vnpossible
for
them
to
escape
:
so
that
they
are
compelled
to
confesse
and
acknowledge
,
that
they
must
needes
haue
perished
if
the
mighty
hand
of
God
had
not
deliuered
them
.
These
2.
thinges
then
we
see
the
Israelites
here
to
acknowledge
:
firste
that
the
Lorde
was
on
their
side
,
that
is
,
succoured
and
deliuered
them
:
then
also
that
it
had
not
bene
possible
but
they
must
vtterly
haue
perished
if
God
had
not
preserued
and
defended
them
.
By
men
is
here
vnderstand
what
so
euer
is
great
and
mightie
in
the
world
.
As
if
he
said
:
we
are
counted
as
abiects
&
outcastes
of
the
world
.
The
Princes
,
the
rulers
,
the
wise
,
the
rich
of
the
world
rise
vp
against
vs
,
to
destroy
vs
and
to
roote
vs
out
from
the
face
of
the
earth
.
If
ye
beholde
with
how
great
and
how
many
kingdoms
we
are
compassed
about
,
which
beare
a
deadly
hatred
against
vs
,
we
may
seeme
like
to
a
seely
sheepe
compassed
about
with
a
multitude
of
cruell
wolues
,
euery
moment
ready
to
deuoure
it
.
That
we
liue
in
safetie
therefore
,
and
that
our
enemyes
preuaile
not
against
vs
,
acknowledge
it
to
be
the
great
mercy
of
God
,
O
Israell
,
whiche
so
miraculously
preserueth
and
defendeth
so
small
a
flocke
.
In
like
maner
we
are
compelled
to
say
and
confesse
at
this
day
,
that
if
God
did
not
miraculously
defend
and
preserue
his
church
,
the
power
of
Satan
is
so
great
,
that
one
of
his
Angells
is
able
in
one
moment
to
destroy
vs
all
that
either
teache
or
professe
Christe
,
and
to
fill
the
world
with
bloodshed
and
slaughter
.
We
see
the
Princes
,
the
Pope
,
the
Prelates
,
the
mightie
and
welthy
of
the
world
,
yea
the
whole
worlde
in
a
maner
bent
to
destroy
vs
.
Against
whom
what
haue
we
to
defend
vs
,
but
that
the
Lord
of
hostes
hath
stretched
out
his
mightie
arme
ouer
vs
,
which
as
a
brasen
wall
,
defendeth
vs
against
all
the
cruell
dartes
whiche
both
Satan
and
the
worlde
doe
dayly
cast
against
as
.
That
we
liue
then
,
that
we
teache
and
you
heare
the
worde
,
that
we
haue
place
and
libertie
in
the
Church
so
to
doe
,
these
thinges
Satan
can
not
abide
,
and
therefore
he
rayseth
the
gates
of
hell
against
vs
:
notwithstanding
he
is
compelled
to
suffer
all
these
thinges
through
the
power
of
Christ
our
King
,
who
sitteth
at
the
right
hand
of
God
:
for
by
mans
strength
and
power
these
things
could
not
be
retained
and
defended
.
If
Satan
then
at
any
time
haue
his
will
in
troubling
the
Church
,
in
murthering
the
people
of
God
,
and
such
like
,
therefore
it
is
,
because
God
would
shewe
what
Satan
is
able
to
doe
euery
moment
if
he
were
not
resisted
by
the
almightie
power
of
God
,
to
the
ende
that
we
should
walke
in
the
feare
of
God
,
and
acknowledging
this
inestimable
benefite
,
continually
pray
vnto
God
for
the
same
.
Let
vs
learne
then
to
sing
with
Dauid
:
If
the
Lord
had
not
beene
on
our
side
,
&c.
whose
mightie
hand
hath
defended
vs
,
whose
power
alone
hath
preserued
vs
.
And
although
the
worlde
rage
against
vs
,
though
Satan
vexe
vs
neuer
so
sore
,
they
can
not
hurt
vs
.
Be
of
good
comfort
(
saith
Christ
our
Sauiour
)
for
I
haue
ouercome
the
worlde
.
Againe
:
I
giue
vnto
them
euerlasting
life
,
and
none
shall
take
them
out
of
my
hand
.
Verse
.
3.
They
had
then
swallowed
vs
vppe
quicke
,
when
their
wrath
was
kindled
against
vs
.
In
these
words
he
expresseth
,
not
onely
the
strength
,
rage
,
and
crueltie
of
the
enemies
:
but
also
how
weake
and
vnable
the
Israelites
were
to
withstand
them
.
And
here
he
vseth
a
similitude
taken
of
fierce
and
outragious
beastes
,
whose
propertie
is
,
when
they
haue
taken
their
prayes
,
to
swallow
them
vp
aliue
.
Likewise
when
we
would
expresse
the
crueltie
or
malice
of
any
towardes
vs
,
we
are
wont
to
say
:
he
hateth
me
so
deadly
,
that
he
could
finde
in
his
heart
to
eate
me
or
swallow
me
vppe
quicke
.
The
Prophet
meaneth
then
that
their
enemies
were
so
many
and
so
mighty
,
that
they
neded
no
armour
or
weapons
to
destroy
them
,
but
were
able
,
like
fierce
and
cruell
beastes
,
to
swallow
them
vp
aliue
,
being
so
weake
and
so
litle
a
flocke
.
Verse
.
4.
Then
the
waters
had
drowned
vs
and
the
streame
had
gone
ouer
our
soule
.
Terrible
is
the
rage
of
fire
,
but
much
more
terrible
is
the
violence
and
rage
of
water
,
for
that
no
power
can
resist
.
Nowe
,
sayth
Dauid
,
like
as
huge
and
mighty
floods
of
water
caried
with
great
power
and
violence
,
doe
suddenly
ouerthrow
&
beare
downe
what
so
euer
they
meete
withall
:
euen
such
is
the
rage
of
the
enemies
of
Gods
Church
,
which
no
power
of
man
is
able
to
withstande
.
Therefore
let
vs
learne
to
trust
to
the
Lordes
defence
and
succour
.
For
what
else
is
the
Church
,
but
as
a
litle
boate
tyed
by
a
riuer
side
and
by
violence
of
the
water
soone
caried
away
?
or
as
a
reede
which
by
force
of
the
streame
is
easily
plucked
vppe
and
caried
away
?
Such
was
the
people
of
Israell
in
Dauids
time
,
being
compared
to
the
Gentils
round
about
them
.
Such
is
the
church
likewise
at
this
day
,
compared
to
the
aduersaries
.
Such
is
euery
one
of
vs
in
respect
of
the
force
and
power
of
the
malignant
spirit
.
We
are
like
a
reede
which
is
easily
plucked
vppe
:
and
he
like
a
raging
floode
which
with
great
might
and
violence
ouerthroweth
and
carieth
away
all
thinges
.
We
are
like
a
withered
leafe
,
soone
blowne
from
the
tree
,
and
he
like
a
mighty
winde
or
tempest
,
not
onely
blowing
downe
leaues
,
but
plucking
vppe
and
ouerthrowing
trees
and
all
.
What
are
we
then
pore
wretches
able
to
doe
of
our
owne
power
and
strength
for
our
defence
?
We
must
learne
therefore
by
fayth
wholy
to
rest
vpon
the
word
.
For
what
is
our
victorie
but
euen
our
fayth
?
Albeit
that
armour
and
munitions
haue
their
place
,
yet
can
they
nothing
helpe
at
all
vnlesse
we
haue
a
trust
and
affiance
in
the
Lorde
,
who
hath
promised
to
be
our
God
,
our
strength
,
and
our
defence
.
Whose
power
is
such
,
whose
mighty
arme
also
is
so
stretched
out
for
the
defence
of
his
,
that
albeit
neuer
so
great
a
tempest
or
violent
rage
of
water
should
inuade
the
poorest
and
simplest
cottage
that
can
be
,
if
forceth
not
.
Let
this
be
then
our
assured
trust
,
let
this
be
the
rocke
of
our
safetie
,
helpe
and
succour
,
that
God
will
be
our
defender
and
keeper
,
that
the
great
floodes
and
mighty
waters
cary
vs
not
away
.
This
sure
defence
and
mighty
protection
of
our
God
the
wicked
neither
know
nor
beleue
:
for
they
attribute
all
their
successe
&
wellfare
to
their
owne
strength
,
wisedom
,
and
riches
.
But
Salomon
,
albeit
he
was
a
King
aboundantly
indued
with
all
these
thinges
,
yet
sayth
he
:
Except
the
Lord
buyld
the
house
,
the
builders
labour
in
vayne
:
Except
the
Lorde
keepe
the
citie
they
watch
in
vayne
that
keepe
it
.
Verse
.
5.
Then
had
the
swelling
waters
gone
ouer
our
soule
.
He
setteth
out
yet
more
liuely
and
as
it
were
before
their
eyes
,
the
great
daunger
from
the
which
God
had
deliuered
them
.
And
this
vehement
kinde
of
speech
which
he
vseth
here
,
hath
as
great
force
to
make
the
faithfull
to
feele
from
what
terrible
destruction
they
were
deliuered
by
the
mightie
hand
of
God
,
as
if
their
daunger
had
bene
present
before
their
eies
,
&
so
to
become
more
thankfull
to
God
for
the
same
.
Note
who
are
most
thankfull
.
For
he
is
thankfull
to
God
in
deede
for
his
deliuerance
and
safetie
,
which
doeth
acknowledge
that
before
his
deliuerance
he
sawe
nothing
else
but
vtter
destruction
.
Thus
Dauid
setteth
out
the
afflictions
and
calamities
of
the
Church
and
of
the
godly
,
whom
the
world
doth
not
onely
hate
,
but
cruelly
persecute
.
Whereby
we
may
see
that
it
hath
not
onely
a
greedy
desire
,
but
also
power
to
hurt
,
murder
,
and
destroy
.
Satan
likewise
goeth
about
like
a
raging
lyon
seeking
whom
he
may
deuoure
.
Besides
these
,
there
are
great
and
horrible
sinnes
sticking
in
our
flesh
.
That
we
fall
not
therefore
euery
moment
into
desperation
or
otherwise
perish
,
it
is
because
he
is
greater
which
is
in
vs
,
then
he
which
is
in
the
world
,
or
the
whole
world
besides
,
as
Dauid
saith
:
If
God
had
not
bene
with
vs
,
our
enemies
had
swallowed
vs
vp
aliue
.
Now
he
addeth
a
notable
similitude
wherwith
he
amplifieth
the
daunger
of
the
godly
and
power
of
the
wicked
.
Verse
.
6.
Praised
be
the
Lord
,
which
hath
not
giuen
vs
as
a
pray
vnto
their
teeth
.
He
exhorteth
the
faithfull
to
be
thankfull
for
their
deliuerance
,
and
expresseth
vnto
them
,
how
and
(
as
it
were
)
with
what
wordes
they
should
declare
their
thankefulnes
.
Wherein
he
setteth
forth
yet
further
by
an
other
similitude
,
that
it
coulde
not
be
but
they
must
vtterly
haue
perished
,
if
God
had
not
miraculously
defended
them
.
For
they
were
,
sayth
he
,
no
otherwise
preserued
then
if
a
man
should
violently
take
a
pray
out
of
the
iawes
of
a
raging
and
cruell
beast
.
As
if
he
sayd
:
We
were
in
deede
like
seely
sheepe
,
and
as
a
pray
ready
to
be
deuoured
of
cruell
beasts
:
but
praised
be
the
Lorde
our
God
,
which
woulde
not
suffer
vs
so
to
perish
.
He
sayth
not
:
which
hath
deliuered
vs
:
albeit
he
did
in
deede
mightely
deliuer
them
:
but
,
which
hath
not
giuen
vs
as
a
pray
,
&c.
For
this
is
it
which
specially
the
holy
Ghost
here
setteth
forth
,
that
the
wicked
can
not
hurt
the
godly
be
they
neuer
so
many
,
mightie
,
furious
,
cruell
and
terrible
,
like
to
raging
and
violent
waters
,
like
to
cruell
&
outragious
beastes
,
falling
vpon
them
with
open
mouth
,
except
the
Lord
giue
them
into
their
hands
.
Let
vs
therefore
with
Dauid
sing
praises
vnto
the
Lord
our
God
,
which
keepeth
and
defendeth
vs
that
the
raging
and
cruell
beasts
which
haue
sharpned
their
teeth
to
deuour
vs
,
can
not
hurt
vs
.
Without
this
mercifull
protection
of
our
God
,
there
is
no
way
to
stande
against
Satan
&
his
cruell
members
the
spare
of
one
moment
.
Verse
.
7.
Our
soule
is
escaped
euen
as
a
bird
out
of
the
snare
of
the
fouler
.
The
snare
is
broken
and
we
are
deliuered
.
He
amplifieth
yet
further
by
a
third
similitude
,
the
great
perils
and
daungers
of
the
faithfull
being
in
the
handes
of
their
enemies
,
as
a
bird
that
is
taken
in
the
snare
is
in
the
handes
of
the
fouler
,
and
yet
notwithstanding
they
escaped
by
the
mighty
power
of
God
,
no
otherwise
then
the
birde
that
is
deliuered
out
of
the
snare
of
the
fouler
.
By
the
snare
is
here
to
be
vnderstande
as
well
the
fraude
and
subteltie
of
the
enemies
,
whereby
the
Israelites
were
brought
into
thraldom
and
captiuitie
,
as
also
the
strength
and
power
wherewith
they
were
long
oppressed
:
So
that
they
had
not
onely
to
do
with
bloody
and
cruell
enemies
,
but
also
were
entrapped
and
snared
by
fraude
and
subteltie
,
and
with
might
and
power
miserably
oppressed
.
Thus
being
vnable
both
in
strength
and
pollicie
to
withstand
their
enemies
,
they
were
euery
way
in
daunger
of
death
and
destruction
:
whereby
it
appeareth
that
they
were
miraculously
deliuered
.
And
here
haue
we
an
image
of
our
spiritual
thraldom
and
captiuitie
vnder
Satan
,
in
whose
snares
we
were
once
most
miserably
wrapped
.
Now
therefore
that
we
are
deliuered
by
the
inestimable
benefice
of
Christ
,
let
vs
acknowledge
both
our
former
calamitie
,
and
the
libertie
of
this
grace
wherein
we
stand
and
let
vs
beware
that
we
cast
not
our selues
into
the
snares
of
seruile
bondage
any
more
.
For
Satan
sleepeth
not
but
lyeth
continually
in
waite
for
vs
,
ready
to
draw
vs
into
those
snares
agayne
,
out
of
the
which
by
the
great
mercy
of
God
we
were
deliuered
:
yea
&
some
times
is
suffred
to
hurt
either
our
bodies
or
our
soules
,
not
only
to
shew
vs
that
he
is
able
likewise
to
destroy
both
body
and
soule
if
God
did
so
permitte
:
but
also
to
stirre
vs
vp
to
faith
and
prayer
,
that
we
should
call
vpon
him
for
ayde
and
succour
agaynst
these
perilous
snares
,
and
being
deliuered
,
should
giue
him
thankes
and
prayse
for
the
same
.
Moreouer
,
euery
tentation
is
a
snare
,
whether
it
be
of
the
flesh
or
of
the
spirite
.
Persecution
,
torments
,
imprisonment
,
sclaunder
,
diseases
and
infirmities
of
the
body
be
snares
,
which
as
they
are
permitted
of
God
to
exercise
and
strengthen
our
fayth
:
so
by
the
malice
of
Satan
they
are
wrought
to
afflict
and
to
vexe
men
,
that
he
may
bring
them
to
infidelitie
and
desperation
,
and
so
into
the
snares
of
eternall
death
.
From
the
which
snares
,
but
by
the
speciall
grace
of
God
,
there
is
no
way
to
escape
.
The
snares
of
Satan
.
Thus
our
life
lyeth
alwayes
open
to
the
snares
of
Satan
,
and
we
as
sely
birdes
are
like
at
euery
moment
to
be
caried
away
.
Notwithstanding
the
Lord
maketh
a
way
for
vs
to
escape
.
Yea
when
Satan
seemeth
to
be
most
sure
of
vs
,
by
the
mighty
power
of
God
the
snares
are
broken
&
we
are
deliuered
.
Experience
hereof
we
haue
in
those
which
are
inwardly
afflicted
,
&
with
heauines
of
spirit
greeuously
oppressed
,
that
when
they
seeme
to
be
in
vtter
despaire
,
&
ready
(
as
you
would
say
)
now
to
perish
,
yet
euen
at
the
last
pinch
&
in
the
vttermost
extremitie
commeth
the
sweete
comfort
of
Gods
holy
spirite
and
raiseth
them
vp
againe
.
When
we
are
most
ready
to
perish
,
then
is
God
most
ready
to
helpe
.
Except
the
Lord
had
holpen
me
(
sayth
Dauid
)
my
soule
had
almost
dwelt
in
silence
.
Verse
.
8.
Our
helpe
is
in
the
name
of
the
Lord
who
hath
made
both
heauen
and
earth
.
This
is
the
conclusion
of
thankesgiuing
,
The
name
of
the
Lorde
is
our
onely
Sanctuary
&
succour
in
all
afflictions
.
contayning
a
worthy
sentence
of
great
comfort
,
that
against
sinne
,
the
horrour
of
death
,
and
other
daungers
there
is
no
other
helpe
or
safetie
but
onely
the
name
of
the
Lord.
If
that
were
not
(
sayth
he
)
we
should
fall
into
all
maner
of
sinne
,
blasphemy
,
errours
,
and
into
all
kind
of
calamities
.
But
our
helpe
is
in
the
name
of
the
Lord
which
preserueth
our
faith
and
our
life
against
the
Deuill
and
the
world
.
And
as
ye
heard
in
the
other
verses
before
,
so
he
sheweth
in
this
verse
also
,
that
God
suffereth
his
Sainctes
to
be
tempted
,
and
in
their
tentation
to
fall
into
great
distresse
,
as
euen
nowe
readie
to
be
drowned
and
swallowed
vp
presently
with
great
floodes
of
water
:
yet
notwithstanding
this
comfort
he
sheweth
them
,
that
he
will
not
vtterly
forsake
them
.
By
the
which
examples
we
may
learne
to
know
the
will
of
the
Lord
,
and
to
seeke
our
help
and
safety
at
his
hands
,
which
suffereth
his
people
to
be
exercised
in
the
fornace
of
Egypt
,
not
to
their
vtter
destruction
,
but
onely
to
kill
the
olde
man
with
his
vaine
hope
and
confidence
which
he
hath
in
his
owne
strength
.
This
is
the
cause
why
God
suffereth
his
people
so
to
be
exercised
.
For
it
is
not
hearing
,
reading
,
talking
,
or
teaching
,
nor
speculation
onely
which
maketh
a
Christian
man
,
but
practise
is
that
which
specially
is
required
in
a
true
Christian
,
that
is
to
say
,
the
crosse
,
to
plucke
downe
the
fleshe
and
bring
it
to
nothing
,
that
man
despairing
of
his
owne
strength
and
seeing
no
succour
in
himselfe
,
should
resigne
him selfe
wholly
vnto
the
Lord
,
looking
with
patience
and
hope
for
helpe
at
his
hande
:
for
this
is
the
will
of
God
.
Neither
must
we
imagine
to
our selues
any
other
God
then
such
a
one
as
will
helpe
the
afflicted
and
oppressed
with
desperation
and
other
calamities
.
To
knowe
this
doctrine
is
one
peece
of
the
victory
.
For
they
that
know
it
not
when
tentation
assayleth
them
,
either
doe
dispayre
or
seeke
other
helpes
.
Let
vs
learne
then
out
of
this
Psalme
,
that
it
is
the
will
of
God
to
exercise
his
Sainctes
with
troubles
and
afflictions
.
Who
suffereth
great
floodes
of
water
to
runne
ouer
their
heades
:
who
also
permitteth
them
to
fall
into
the
snares
of
the
wicked
,
and
tryeth
euery
way
,
not
to
destroy
them
,
but
to
shew
them
what
they
are
of
them selues
,
&
so
to
teach
them
to
trust
in
his
sauing
health
.
But
the
flesh
looketh
to
the
power
and
multitude
of
the
aduersaries
and
her
owne
infirmitie
:
but
to
looke
vnto
God
and
to
hope
for
his
helpe
and
succour
,
it
is
not
able
.
Wherefore
this
is
a
necessary
conclusion
:
Our
helpe
is
in
the
name
of
the
Lord.
It
is
a
short
sentence
,
but
it
setteth
foorth
most
worthie
doctrine
and
consolation
:
whereof
▪
specially
in
these
latter
daies
we
haue
great
neede
,
seeing
the
Pope
,
togither
with
the
greatest
part
of
the
Princes
&
rulers
of
the
world
so
cruelly
doe
persecute
the
doctrine
of
the
Gospel
.
In
respect
of
these
huge
mountains
what
are
we
small
molehills
?
Yea
though
there
were
no
force
nor
power
of
man
for
vs
to
feare
,
how
are
we
able
to
stand
against
,
not
onely
so
many
deuills
,
but
euen
the
very
gates
of
hell
also
?
And
yet
this
experience
we
haue
of
the
great
mercy
and
goodnes
of
the
Lord
our
God
,
that
when
we
are
euen
in
their
handes
and
neuer
so
much
oppressed
,
yet
are
we
not
forsaken
,
but
are
safe
through
our
confidence
and
trust
in
his
helpe
.
But
to
this
wisedom
it
is
vnpossible
for
vs
to
attayne
without
continuall
afflictions
:
The
fruite
of
afflictions
whereby
it
is
necessary
that
the
confidence
of
all
worldly
succours
should
be
beaten
downe
.
For
vexation
and
trouble
bringeth
vnderstanding
(
as
Esay
sayth
)
:
whereby
we
are
compelled
to
cry
:
Helpe
Lorde
for
else
we
perish
.
So
in
the
last
houre
when
death
approcheth
there
is
nothing
wherein
mans
heart
can
repose
it selfe
or
finde
comfort
,
but
his
trust
and
confidence
in
the
helpe
of
the
Lorde
.
There
is
rest
and
quietnes
,
there
is
perfect
peace
.
He
that
can
then
say
:
My
helpe
is
in
the
name
of
the
Lord
,
dyeth
happely
and
is
out
of
all
daunger
.
Thus
we
may
learne
what
it
is
to
haue
and
enioy
God
,
euen
to
rest
in
the
sure
trust
of
his
mercifull
helpe
and
succour
in
all
daungers
.
These
are
the
wordes
therefore
of
a
victorious
and
triumphing
fayth
:
Our
helpe
is
in
the
name
of
the
Lord
which
made
heauen
and
earth
.
As
if
he
sayd
:
The
maker
of
heauen
and
earth
is
my
God
and
my
helper
.
Shew
me
a
God
(
O
ye
my
aduersaries
)
like
vnto
him
What
are
your
snares
and
your
traynes
then
,
compared
vnto
this
God
?
What
are
your
threatnings
,
your
power
,
your
pollicies
,
&c.
Thus
he
setteth
the
eternall
God
,
the
maker
of
heauen
and
earth
,
against
all
terrours
and
daungers
,
against
the
floodes
and
ouerflowings
of
al
tentations
,
and
swalloweth
vp
,
as
it
were
with
one
breath
,
all
the
raging
furies
of
the
whole
world
,
and
of
hell
it selfe
,
euen
as
a
litle
droppe
of
water
is
swallowed
vp
of
a
mightie
flaming
fire
.
And
what
is
the
world
with
all
his
force
and
power
,
in
respect
of
him
which
made
heauen
and
earth
?
Let
the
worlde
fret
then
,
let
it
rage
,
so
that
this
succour
neuer
faile
vs
.
And
if
it
be
the
will
of
God
that
we
shall
suffer
trouble
and
affliction
,
yet
in
him
we
shall
ouercome
at
length
.
The
125.
Psalme
.
They
that
trust
in
the
Lord
,
&c.
The
Psalme
going
before
is
a
thankesgiuing
or
a
sacrifice
of
praise
,
The
argument
of
the
Psalme
.
because
the
godly
see
and
by
experience
feele
that
the
Lord
is
faithfull
and
helpeth
them
in
the
time
of
neede
.
This
Psalme
following
conteineth
also
,
in
a
maner
,
the
same
matter
:
For
it
perteyneth
to
the
doctrine
of
faith
,
and
exhorteth
the
faithful
likewise
to
a
sure
trust
and
affiance
in
the
helpe
of
the
Lorde
in
all
their
necessities
.
Whereunto
he
stirreth
them
vp
with
great
and
excellent
promises
.
It
may
also
be
easily
vnderstand
by
that
which
we
haue
sayd
before
.
For
herein
consisteth
all
this
heauenly
wisedom
,
that
we
doe
vtterly
remoue
out
of
our
sight
what
so
euer
flesh
can
comprehend
,
and
beleue
that
which
the
word
onely
telleth
vs
,
euen
against
all
that
which
either
we
know
,
feele
,
or
see
:
And
therefore
this
wisedome
is
against
all
humane
wisedom
and
reason
.
For
by
reason
and
all
that
reason
can
comprehend
,
we
feele
,
see
,
and
conceiue
all
things
contrary
to
that
which
faith
leadeth
vs
vnto
.
He
that
lyeth
sicke
and
at
the
poynt
of
death
,
can
by
reason
conceiue
nothing
els
but
the
imagination
of
death
.
But
a
christian
man
leauing
that
imagination
,
knoweth
that
in
death
there
is
true
life
.
But
thou
wilt
say
:
he
seeth
and
feeleth
death
in
deede
,
but
life
he
can
not
feele
:
I
aunswere
,
that
because
he
resteth
vpon
the
word
,
and
after
it
he
iudgeth
,
and
not
after
his
owne
feeling
,
therefore
euen
in
death
he
seeth
nothing
but
life
,
and
in
the
middes
of
darkenes
most
cleare
light
.
The
power
of
the
word
.
For
like
as
God
maketh
all
thinges
of
nothing
;
and
of
darkenes
light
:
so
he
worketh
by
his
word
that
in
death
there
is
nothing
but
life
.
They
then
which
sticke
to
the
word
and
promise
of
God
and
follow
the
same
,
doe
finde
it
true
which
Dauid
sayth
:
He
spake
the
worde
and
it
was
done
,
&c.
But
before
we
can
come
to
this
experience
,
we
must
abide
some
trouble
,
&
therefore
haue
neede
of
such
exhortation
as
this
psalme
here
setteth
forth
.
Verse
.
1.
They
that
trust
in
the
Lorde
,
shall
be
as
Mount
Sion
which
can
not
be
remoued
,
but
remaineth
for
euer
.
The
Prophet
vseth
here
a
similitude
of
Mount
Sion
,
because
Ierusalem
wherin
Sion
stood
,
when
the
temple
was
builded
had
most
ample
&
notable
promises
of
God
(
as
appeareth
in
very
many
places
of
the
Prophetes
)
that
it
should
stand
sure
&
inuincible
for
euer
against
all
troubles
and
calamities
,
for
that
the
Lord
had
his
abiding
and
dwelling
there
,
according
to
that
promise
where
he
sayth
:
here
is
my
rest
:
here
will
I
dwel
,
&c.
And
therefore
Dauid
in
an
other
Psalme
glorieth
on
this
wise
:
Loe
,
the
Kinges
were
gathered
and
went
togither
,
when
they
saw
it
,
they
marueled
:
They
were
astonied
and
suddenly
driuen
backe
.
As
we
may
see
it
came
to
passe
vnder
Ezechias
in
that
great
destruction
of
the
Assyrians
and
other
Kings
,
as
the
stories
witnesse
,
which
shewe
that
Ierusalem
remayned
safe
in
all
daungers
,
not
by
the
strength
and
pollicie
of
the
inhabitants
,
but
by
the
miraculous
worke
of
God
dwelling
in
it
,
and
thus
mightely
preseruing
and
beautifying
his
owne
common
wealth
.
Nowe
therfore
,
sayth
he
,
like
as
Mount
Sion
and
our
holy
citie
Ierusalem
is
neuer
moued
,
but
remaineth
sure
and
safe
by
the
mighty
protection
of
the
Lord
in
all
extremities
:
so
he
that
trusteth
in
the
Lord
shall
be
defended
against
the
furious
rage
of
the
world
and
the
gates
of
hell
for
euer
.
Note
howe
he
commaundeth
no
worke
here
to
be
done
,
as
in
popery
,
in
the
time
of
trouble
men
were
taught
to
enter
into
some
kind
of
religion
,
to
fast
,
to
goe
on
pilgrimage
,
&
to
doe
such
other
foolish
workes
of
deuotion
,
which
they
deuised
as
an
high
seruice
vnto
God
,
and
thereby
thought
to
make
condigne
satisfaction
for
sinne
and
merite
eternal
life
:
but
simply
he
leadeth
vs
the
plaine
way
vnto
God
,
pronouncing
this
to
be
the
chiefest
anker
of
our
saluation
,
onely
to
hope
and
trust
in
the
Lorde
,
To
hope
and
trust
in
the
Lorde
,
is
the
greatest
●eruice
that
we
can
doe
to
him
.
and
that
this
is
the
greatest
seruice
that
we
can
doe
vnto
God
.
For
this
is
the
nature
of
God
(
as
I
haue
sayd
)
to
create
all
thinges
of
nothing
.
Therefore
he
createth
and
bringeth
forth
in
death
life
,
in
darkenes
light
.
And
this
to
beleue
is
the
very
nature
and
most
speciall
propertie
of
faith
.
When
God
then
seeth
such
a
one
as
agreeth
with
his
owne
nature
,
The
nature
of
faith
.
that
is
,
which
beleueth
to
finde
in
daunger
helpe
,
in
pouertie
riches
,
in
sinne
righteousnes
,
and
that
for
Gods
owne
mercies
sake
in
Christ
alone
,
him
can
God
neyther
hate
nor
forsake
:
For
he
serueth
and
worshippeth
God
truely
which
putteth
his
whole
trust
in
the
mercie
of
God
.
With
this
seruice
God
is
highly
pleased
,
because
he
deliteth
of
no
thing
to
make
some
thing
.
So
he
made
the
world
of
nothing
:
so
he
rayseth
vp
the
poore
and
oppressed
:
so
he
iustifieth
the
sinner
:
so
he
rayseth
the
dead
:
and
so
he
saueth
the
damned
.
Who
so
then
consenteth
to
Gods
nature
,
and
obeyeth
his
will
,
there
hoping
for
some
thing
where
nothing
is
,
he
it
is
that
pleaseth
God
and
shall
neuer
be
moued
.
But
thou
must
beware
that
thou
imagine
not
to
thy selfe
a
false
hope
,
contrarie
to
the
word
of
God
and
thy
vocation
.
Whereof
if
thou
be
certayne
and
abide
in
the
same
,
if
troubles
rise
trust
in
the
Lord
,
and
if
he
helpe
not
in
his
good
time
,
take
me
and
Dauid
also
for
lyars
.
Satan
will
trouble
,
vexe
and
discomfort
thee
,
yea
and
peraduenture
make
thee
to
beleue
that
thou
art
vtterly
forsaken
:
but
if
thou
trust
in
the
Lord
thou
shalt
feele
his
helpe
with
ioyfull
victory
.
So
in
the
councell
of
Auspurge
when
the
Princes
were
bent
against
vs
with
one
consent
,
our
cause
seemed
to
be
vtterly
ouerthrowne
.
Notwithstanding
yet
we
liue
and
enioy
such
peace
and
libertie
as
we
would
wish
,
maugre
the
rage
and
malice
of
the
Pope
and
all
the
aduersaries
of
the
worlde
.
With
such
conflictes
we
must
be
exercised
lest
we
be
discouraged
when
we
see
our
cause
begin
to
quale
.
But
the
greater
the
daunger
is
,
the
more
stedfastly
we
must
trust
.
So
shall
it
come
to
passe
that
when
we
are
ouercome
,
yet
we
shall
ouercome
,
and
the
conquerer
shall
yeeld
vnto
vs
triumph
and
victory
.
This
is
it
that
the
Psalme
here
setteth
forth
:
They
that
trust
in
the
Lorde
shall
be
as
Mount
Sion
,
which
can
not
be
remoued
,
but
remayneth
for
euer
.
And
here
we
haue
a
singular
promise
,
whereby
we
are
assured
that
we
shall
stande
and
abyde
for
euer
.
If
then
we
doe
not
continue
it
is
our
owne
fault
,
because
we
abide
not
firme
and
stable
in
our
fayth
:
For
this
promise
must
needes
remaine
sure
and
infallible
.
Yea
as
it
is
impossible
that
God
should
deny
him selfe
and
not
be
God
:
so
is
it
impossible
that
he
should
forsake
those
that
put
their
trust
in
him
.
But
we
may
not
thinke
the
time
longe
,
but
patiently
abide
the
Lords
leasure
.
For
Gods
power
taketh
no
place
in
vs
vntill
we
be
vtterly
(
to
speake
after
the
maner
of
the
Scripture
)
exinanited
that
is
,
stript
naked
of
all
worldly
hope
and
helpes
that
man
hath
in
him selfe
,
and
brought
to
nothing
:
like
as
when
he
saueth
a
ship
from
drowning
,
now
ready
to
perish
and
past
all
remedy
:
As
the
two
storyes
of
the
Gospell
,
one
of
the
shippe
,
the
other
of
the
daunger
of
Peter
,
doe
testifie
.
Verse
.
2.
As
the
mountaines
are
about
Ierusalem
:
so
is
the
Lord
about
his
people
from
henceforth
and
for
euer
.
Where
many
hundred
thousands
of
men
are
there
,
are
scarsely
7.
thousand
which
knowe
God
or
beleue
in
God
,
and
yet
for
their
sakes
the
whole
multitude
is
called
Gods
people
..
Euen
so
was
it
in
Ierusalem
.
Ierusalem
called
holy
by
the
figure
Synecdoche
where
a
part
is
taken
for
the
whole
.
Albeit
the
greater
part
was
wicked
and
godles
yet
was
Ierusalem
called
holy
,
not
onely
in
respect
of
a
small
number
of
the
godly
:
but
also
because
God
had
his
abiding
there
.
So
when
there
was
not
one
iust
person
in
Sodome
but
Loth
with
his
two
daughters
,
yet
could
not
the
angell
destroy
Sodome
with
fire
so
long
as
Loth
was
in
it
.
Likewise
where
4
or
5.
or
10.
godly
persons
are
to
be
found
,
for
their
sakes
the
whole
citie
is
called
holy
.
For
these
are
the
elect
corner
stones
,
these
are
the
precious
pearles
which
God
so
highly
estemeth
,
and
for
whose
sakes
he
spareth
the
wicked
.
Therefore
saith
Dauid
:
As
Ierusalem
is
compassed
about
with
mountaines
,
so
doth
the
Lord
compasse
his
people
and
mightely
defend
them
on
euery
side
.
In
like
maner
Zachary
prophecieth
of
a
citie
whose
wall
is
of
fire
.
These
similitudes
doe
set
forth
vnto
vs
the
safetie
of
Gods
people
,
that
weake
and
litle
por●
flocke
,
against
all
daungers
.
Upon
this
promise
if
we
also
doe
rest
which
at
this
day
enioy
the
inestimable
benefite
of
Gods
holye
word
,
we
shall
be
defended
against
the
rage
of
Satan
&
the
whole
worlde
,
not
by
fiery
and
brasen
walls
,
but
by
the
Lord
him selfe
.
These
thinges
albeit
we
cannot
comprehend
,
yet
should
we
beleue
them
so
certainly
as
if
we
did
see
them
with
our
bodily
eyes
.
If
we
should
see
our selues
compassed
about
with
brasen
and
fiery
walls
,
we
would
be
without
all
feare
,
and
triumph
against
Satan
.
But
it
is
a
matter
of
faith
,
not
to
trust
vnto
that
which
the
eyes
see
,
but
which
the
worde
offereth
and
promiseth
.
This
one
thing
therefore
is
lacking
in
vs
,
that
we
haue
not
the
eyes
of
the
spirite
,
but
we
iudge
according
to
the
eyes
and
sense
of
the
fleshe
.
For
else
we
should
be
no
more
afraide
then
they
which
beeing
closed
within
the
walls
of
an
inuincible
castle
,
feare
not
the
force
and
power
of
their
enemyes
,
be
they
neuer
so
terrible
.
We
must
not
doubt
therefore
,
but
if
we
beleue
,
we
are
compassed
about
with
fiery
and
brasen
mountaines
,
that
is
to
say
,
we
abide
for
euer
inuincible
against
the
rage
of
Satan
and
all
the
powers
of
darkenes
.
Blessed
therefore
is
he
that
beleueth
.
These
mountaines
are
the
Angells
,
which
compasse
vs
on
euery
side
,
that
Satan
with
his
angells
and
ministers
can
not
hurt
vs
as
he
would
.
Whose
malice
and
power
is
such
that
if
they
did
not
continually
beholde
vs
,
continually
defend
vs
and
watch
ouer
vs
,
he
would
destroy
vs
euery
moment
.
This
can
all
they
testifie
which
knowe
that
Satan
is
a
murtherer
and
a
lyer
,
which
can
not
abide
to
see
the
godly
prosper
,
&
therefore
he
seketh
by
all
meanes
to
roote
them
out
from
the
face
of
the
earth
.
That
we
are
not
then
vtterly
consumed
,
it
is
the
benefite
of
these
mountaines
,
by
whom
we
are
so
compassed
and
defended
.
Some
times
Satan
hurleth
his
dartes
at
vs
as
it
were
through
the
window
to
destroy
vs
,
and
worketh
vs
in
deede
some
sorrow
,
but
he
can
not
moue
vs
.
This
similitude
seemeth
to
be
taken
out
of
the
story
of
Helizeus
in
the
2.
boke
of
the
Kinges
,
where
the
seruaunt
of
Helizeus
saw
the
hilles
about
him
full
of
fiery
chariotes
and
horsemen
compassing
Helizeus
round
about
,
and
mightely
defending
him
.
This
succour
which
the
seruant
of
Helizeus
sawe
,
and
the
Prophet
beleued
when
he
saw
nothing
,
is
,
saith
the
Prophet
,
round
about
all
them
which
trust
in
the
Lord
:
as
also
the
34.
Psalme
witnesseth
:
The
Angell
of
the
Lorde
pitcheth
round
aboute
them
that
feare
him
.
But
our
eyes
are
shut
vp
and
see
not
these
miracles
,
whereof
notwithstanding
we
haue
dayly
experience
.
This
promise
then
will
neuer
deceiue
vs
:
onely
let
vs
not
deceiue
our selues
.
If
therefore
we
did
beleue
,
no
doubt
,
we
shoulde
sleepe
,
we
should
liue
,
we
should
dye
,
yea
(
that
more
is
)
we
should
suffer
what
so
euer
Satan
and
the
world
can
doe
against
vs
,
without
all
feare
.
For
thus
should
we
thinke
:
If
I
suffer
any
thing
,
it
is
not
without
the
will
of
God
nor
without
good
cause
,
well
knowne
,
though
not
●nto
me
,
yet
vnto
God
.
Therefore
although
Satan
breake
through
the
wall
in
one
place
,
yet
shall
he
neuer
be
able
vtterly
to
ouerthrowe
it
altogither
.
Thus
should
we
think
in
our
troubles
and
afflictions
,
and
comfort
our selues
with
the
good
will
of
God
.
But
we
are
afraid
when
any
trouble
commeth
,
and
neuer
feele
that
securitie
which
faith
bringeth
.
Thus
doe
we
worthely
suffer
the
punishment
of
our
incredulitie
which
we
nurrishe
within
vs
,
although
we
be
called
away
from
it
by
so
many
notable
places
of
the
Scripture
.
Besides
all
this
,
it
is
not
enough
that
we
are
compassed
about
with
fiery
walles
,
that
is
,
with
the
sure
custody
,
the
continuall
watch
and
warde
of
the
Angells
,
but
the
Lorde
him selfe
is
our
wall
:
so
that
euery
way
we
are
defended
by
the
Lorde
against
all
daungers
.
Aboue
vs
he
is
a
heauen
,
on
both
sides
he
is
as
a
wall
,
vnder
vs
he
is
as
a
strong
rocke
whereuppon
we
stand
:
so
are
we
euery
way
sure
and
safe
.
Nowe
,
if
Satan
through
these
munitions
cast
his
dartes
at
vs
,
it
must
needs
be
that
the
Lorde
him selfe
shall
be
hurt
before
we
take
harme
.
But
great
is
our
incredulitie
,
which
heare
all
these
thinges
in
vaine
.
Yet
must
they
be
taught
and
learned
,
lest
the
time
come
that
we
be
destitute
of
all
counsell
and
comfort
in
these
matters
.
For
certain
it
is
that
the
hower
shal
come
when
we
must
haue
experience
of
these
thinges
or
else
vtterly
perish
.
Where
he
addeth
:
From
henceforth
&
for
euer
.
By
these
words
he
sheweth
that
this
vigilancie
of
the
Lorde
our
God
euer
vs
,
is
not
temporall
,
but
eternall
,
according
to
that
which
he
said
before
in
the
first
verse
of
this
Psalme
:
They
shall
remaine
for
euer
.
Let
vs
learne
therfore
out
of
this
Psalme
,
that
our
constancy
and
perseuerance
consisteth
in
this
,
that
we
are
defended
by
the
power
and
prouidence
of
the
Lord
on
euery
side
.
Verse
.
3.
For
the
rodde
of
the
wicked
shall
not
rest
on
the
lotte
of
the
righteous
,
lest
the
righteous
put
forth
their
hand
vnto
wickednes
.
Here
the
Prophet
plainly
declareth
that
the
people
which
rest
vnder
this
defence
and
protection
,
are
afflicted
and
subiecte
to
all
miseryes
and
calamities
as
touching
the
fleshe
:
although
they
be
compassed
about
with
such
high
and
mightie
mountaynes
as
touching
the
spirite
,
as
Satan
can
neuer
surmount
,
yet
touching
the
flesh
and
the
olde
man
,
they
lye
open
on
euery
side
to
the
dartes
of
Satan
and
of
the
worlde
:
For
God
by
these
meanes
will
afflict
and
exercise
the
flesh
,
that
sinne
&
the
foolishnes
of
the
flesh
may
be
mortified
in
them
,
and
that
spirituall
wisedome
and
the
inward
man
may
encrease
.
This
is
the
cause
why
we
are
,
according
to
the
flesh
,
as
a
broken
hedge
,
and
as
a
citie
whose
wals
are
cast
downe
,
and
so
lyeth
open
to
the
enemy
on
euerie
side
.
Wherefore
there
is
no
sort
of
men
so
vile
and
abiect
which
do
not
thinke
that
they
may
doe
what
they
list
against
the
true
professors
of
the
Gospell
.
Hereof
come
such
intollerable
iniuries
,
horrible
blasphemies
,
cruel
torments
,
and
bloody
slaughters
of
the
Saincts
of
God
.
For
the
flesh
hath
no
walls
,
no
munitions
to
defend
it
,
but
the
spirite
.
Therfore
the
flesh
is
in
daunger
to
al
stormes
and
tempests
,
broken
&
troden
downe
of
the
wicked
,
as
Esay
sayth
chap.
51.
Which
haue
sayd
vnto
thy
soule
:
Bow
downe
that
we
may
go
ouer
.
Thou
hast
layed
thy
body
as
the
ground
,
and
as
the
streete
to
them
that
went
ouer
.
These
afflictions
we
must
needes
suffer
and
by
patience
ouercome
them
,
&
withall
we
must
beware
that
by
these
outward
afflictions
the
inward
man
be
not
weakened
or
ouercome
resting
in
this
assured
hope
and
trust
,
that
the
Lord
will
neuer
forsake
vs
,
but
that
we
are
in
the
bosome
of
the
father
,
and
are
closed
within
most
sure
and
strong
holds
.
So
that
now
,
although
our
goodes
,
our
wiues
,
our
children
,
yea
and
our
liues
also
be
taken
from
vs
,
yet
we
shall
neuer
be
spoyled
of
our
Christ
,
by
whome
we
are
so
surely
defended
that
in
the
middes
of
all
our
tentations
he
will
make
away
for
vs
to
escape
,
or
else
geue
vs
strength
to
beare
them
.
Thus
we
see
what
consolations
the
holy
Ghost
setteth
forth
vnto
them
which
beleue
the
word
.
For
vnto
such
as
looke
for
a
better
life
then
this
,
all
thinges
are
here
full
of
calamities
and
miseries
.
Death
followeth
death
,
as
Paule
sayth
,
and
we
continually
dye
.
One
tentation
followeth
an
other
vntill
at
the
length
by
the
death
of
the
flesh
all
miseries
shall
cease
and
haue
an
ende
.
This
verse
therefore
maketh
much
for
our
comfort
,
admonishing
vs
that
we
must
suffer
many
troubles
:
yet
so
,
that
at
the
length
we
shall
be
safe
and
sette
at
libertie
from
them
all
,
though
not
in
this
life
,
yet
in
the
life
to
come
and
in
eternall
life
.
And
why
should
we
not
thus
boldely
promise
vnto
our selues
,
remayning
vnder
this
diligent
custody
of
the
Angells
,
yea
of
the
Lord
him selfe
,
which
is
alwayes
round
about
his
people
.
But
here
(
as
before
I
sayd
)
we
haue
neede
of
fayth
,
that
we
may
iudge
herein
,
not
according
to
our
present
troubles
and
tentations
,
but
according
to
the
word
of
promise
.
And
what
should
we
neede
any
promises
if
there
were
no
tentations
?
which
tentations
whether
they
be
within
in
the
spirit
or
without
in
the
fleshe
,
the
time
shall
come
when
we
through
Christ
shall
haue
full
victory
hereof
,
as
this
verse
full
of
sweete
consolation
doth
promise
vnto
vs
.
Notwithstanding
this
promise
seemeth
incredible
both
to
vs
which
suffer
,
and
also
to
them
which
persecute
and
afflict
vs
.
For
if
we
behold
the
same
with
our
outward
eyes
,
what
can
be
more
false
?
yea
the
contrary
seemeth
to
be
most
true
.
Behold
our
Sauiour
Christ
,
was
he
not
so
forsaken
,
hanging
vpon
the
crosse
,
that
the
rod
or
scepter
of
the
wicked
rested
vpon
him
?
Did
it
not
rest
likewise
vpon
the
Prophets
,
the
Apostles
and
other
holy
Martyrs
?
This
matter
then
,
if
we
consider
it
with
our
outward
eyes
,
hath
an
other
meaning
then
the
wordes
doe
import
.
For
they
promise
that
the
scepter
of
the
wicked
shall
haue
no
power
ouer
the
godly
,
and
yet
all
stories
and
examples
doe
testifie
the
contrary
.
Therefore
the
holy
Ghost
calleth
vs
backe
to
the
purpose
&
counsell
of
God
reueiled
in
his
word
,
and
commaundeth
vs
to
wey
and
consider
,
not
what
we
suffer
,
and
with
our
outward
eyes
behold
,
but
what
is
decreed
with
the
Lord
in
heauen
.
And
he
that
can
so
sequestre
him selfe
from
the
beholding
of
his
afflictions
and
tentations
,
and
yeld
him selfe
wholy
ouer
to
the
will
of
God
,
&
there
rest
,
is
a
right
diuine
:
yea
he
that
is
ignorant
hereof
,
in
true
diuinitie
knoweth
nothing
at
al.
For
what
knoweth
he
which
is
ignorant
that
God
is
such
a
God
as
will
not
suffer
the
godly
to
be
oppressed
of
the
wicked
?
For
seeing
he
hath
sayd
:
I
am
the
Lorde
thy
God
,
he
will
neuer
suffer
that
which
is
his
owne
to
be
wrested
either
by
the
world
or
by
the
gates
of
hell
out
of
his
hands
.
If
he
then
abide
and
continue
,
they
shall
also
continue
for
euer
which
are
his
.
Thus
to
beleeue
and
thus
to
lay
hold
on
thinges
inuisible
,
is
true
diuinitie
and
true
spirituall
wisedom
in
deede
,
whereupon
we
may
ground
this
proposition
out
of
the
inuisible
counsell
of
God
:
God
hateth
the
wicked
&
loueth
the
iust
,
ergo
he
will
damne
and
destroy
the
wicked
,
and
wil
deliuer
and
saue
the
iust
.
And
here
we
see
that
which
is
the
chiefest
thing
in
all
the
Psalmes
and
Prophets
,
to
spring
out
of
the
first
precept
:
I
am
the
Lorde
thy
God
.
Now
haue
we
to
learne
how
we
may
apply
this
verse
rightly
and
to
our
comforte
.
For
true
diuinitie
consisteth
in
vse
and
practise
.
We
are
vexed
on
euery
side
with
cruell
Bishops
,
wicked
Princes
,
and
others
which
hate
the
word
of
God
and
the
doctrine
which
we
professe
.
But
these
are
very
trifles
,
if
ye
compare
them
with
those
vexations
which
Satan
,
sinne
and
our
owne
infirmitie
raise
vppe
in
our
consciences
.
We
must
learne
therefore
thus
to
iudge
of
all
these
thinges
,
that
they
are
the
rodde
or
scepter
of
the
wicked
:
and
to
set
the
Lorde
against
them
,
reueiling
his
will
here
in
his
word
,
and
pronouncing
that
he
will
not
suffer
the
scepter
of
the
wicked
to
rest
vpon
the
godly
.
Seeing
then
the
same
Prince
promiseth
thus
much
vnto
vs
which
hath
all
thinges
in
his
hand
,
what
can
we
require
more
?
For
the
will
of
God
is
certaine
,
that
though
he
suffer
vs
to
be
afflicted
,
yet
will
he
not
see
vs
troden
vnder
foote
or
perish
.
Thus
must
we
apply
these
sweete
consolations
.
What
the
rodde
signifieth
in
the
scripture
it
is
wel
knowne
.
Children
when
they
are
yong
are
corrected
with
a
rodde
,
&
when
they
waxe
bigger
with
a
wand
or
a
cudgell
,
and
if
they
will
not
so
amende
,
then
followeth
the
yron
rodde
.
Hereof
it
commeth
that
the
rodde
signifieth
all
power
and
rule
whiche
is
for
the
amendement
and
correction
of
such
as
doe
offende
.
So
is
it
taken
in
the
110.
Psalme
.
The
Lord
shall
send
forth
the
rodd
of
thy
power
out
of
Sion
:
That
is
to
say
,
thy
kingdome
:
For
there
he
signifieth
such
a
rodde
wherby
kingdoms
and
people
are
gouerned
.
On
this
wise
the
holy
Ghost
permitteth
here
to
the
wicked
,
dominion
and
tyranny
ouer
the
godly
,
which
they
are
compelled
to
suffer
.
Like
as
we
are
compelled
not
onely
to
see
but
also
to
suffer
the
tyranny
of
Antichrist
and
the
power
of
his
kingdom
,
persecuting
destroying
&
murthering
the
Christians
,
and
raging
against
them
with
all
kind
of
tyranny
.
Yea
we
are
compelled
moreouer
to
suffer
the
tyranny
of
Satan
vexing
and
terrifying
my
heart
and
the
hearts
of
the
brethren
which
beleue
in
Christ
.
This
dominion
or
tyranny
the
holy
Ghost
calleth
the
rodde
of
the
wicked
,
and
comforteth
vs
:
that
as
the
Lord
liueth
their
tyranny
shal
fall
and
shall
not
rest
vpon
the
lotte
of
the
godly
.
The
lotte
of
the
iust
is
as
much
to
say
as
the
portion
,
that
is
,
the
number
or
congregation
of
the
iust
.
Like
as
Christ
calleth
them
the
little
flock
,
and
Paule
,
the
poore
Saincts
.
Ouer
these
,
sayth
he
,
although
the
tyrannes
doe
rule
,
yet
shalt
not
their
power
endure
.
Although
the
persecutors
of
the
Church
doe
oppresse
the
faithfull
,
yet
shall
they
not
doe
so
alwayes
,
neither
shall
their
counsells
haue
that
successe
which
they
desire
.
For
they
thinke
to
roote
out
this
doctrine
for
euer
:
but
that
shall
they
neuer
be
able
to
doe
.
Therefore
albeit
ye
suffer
in
the
meane
time
,
faith
the
holy
Ghost
,
yet
know
ye
,
that
my
will
is
,
that
they
which
beleue
in
me
shall
neuer
perish
but
shall
be
preserued
to
life
euerlasting
.
Here
then
haue
ye
whereunte
ye
may
trust
in
all
your
tentations
.
But
behold
the
reason
which
the
holy
Ghost
here
vseth
to
proue
that
the
scepter
of
the
wicked
shall
not
rest
vpon
the
iust
.
God
is
moued
saith
he
,
to
helpe
and
defend
the
iust
.
For
else
it
might
so
come
to
passe
that
God
should
haue
no
Church
at
all
,
and
the
iust
should
put
forth
their
hands
to
wickednes
.
So
we
finde
in
Ieremy
that
before
the
people
were
deliuered
into
the
handes
of
the
Babylonians
,
they
had
a
promise
that
after
seuenty
yeres
they
should
returne
againe
to
Ierusalem
,
because
they
should
not
be
brought
into
doubt
of
Gods
mercy
and
so
vtterly
despaire
,
and
falling
away
from
God
,
should
turne
to
gentilitie
:
As
it
is
in
the
Psalme
,
lest
the
godly
should
turne
to
folishnesse
,
that
is
to
say
,
should
blaspheme
and
become
impatient
.
This
is
the
cause
why
God
ioyneth
the
promise
of
the
word
with
the
execution
and
performance
of
the
deed
:
or
else
the
godly
should
be
driuen
to
desperation
.
We
see
how
many
are
cast
downe
with
aduersity
by
the
losse
of
goods
,
wife
,
children
and
other
things
which
are
deare
vnto
them
.
Except
therefore
their
mindes
were
raised
vp
againe
and
comforted
,
first
with
the
worde
and
promise
,
and
then
with
the
performance
and
execution
of
the
same
,
many
would
say
there
were
no
God
.
Therfore
God
must
needs
shew
him selfe
to
be
a
God
,
not
onely
in
word
but
also
in
deede
.
Dauid
had
great
promises
of
God
,
and
yet
by
his
owne
sonne
he
was
driuen
out
of
his
kingdome
and
so
persecuted
that
he
was
compelled
to
flie
away
barehead
and
barefoote
.
This
was
a
sore
tentation
.
Wherefore
the
great
and
ample
promises
made
vnto
him
could
neuer
haue
raised
him
vp
&
comforted
him
againe
,
except
God
had
in
deede
deliuered
him
out
of
this
greate
misery
and
affliction
.
Euen
so
if
we
had
no
more
but
the
promises
of
God
to
support
vs
against
the
Papistes
and
aduersaries
of
the
word
,
yea
if
God
did
not
in
deede
fight
for
vs
and
defend
vs
against
their
tyranny
,
we
should
be
swallowed
vp
with
sorrowe
and
brought
euen
to
desperation
.
God
therefore
worketh
both
wayes
:
he
raiseth
vp
with
the
word
and
promise
,
and
deliuereth
out
of
troubles
and
afflictions
by
execution
of
the
deede
,
that
according
to
the
saying
of
S.
Paule
,
the
tentation
should
not
be
aboue
our
strength
,
but
should
haue
an
ende
,
and
we
learne
by
our
owne
experience
that
the
first
commaundement
:
I
am
the
Lord
thy
God
,
is
most
certayne
and
infallible
.
Therfore
when
he
saith
:
Least
the
iust
should
put
forth
their
hand
to
wickednes
,
it
is
as
much
as
if
he
should
say
,
least
the
iust
shoulde
turne
away
from
God
and
fall
to
gentilitie
.
For
God
hath
a
double
care
ouer
the
faithfull
:
first
that
they
be
not
ouercome
,
but
may
ouercome
the
tentation
:
and
this
he
doth
by
the
word
and
promise
.
The
second
is
that
the
tentation
be
not
perpetuall
.
Euen
so
must
we
be
vndoutedly
perswaded
that
besides
the
infallible
promises
which
we
haue
of
the
good
will
of
God
towards
vs
,
and
in
the
end
of
euerlasting
life
,
we
shall
be
also
deliuered
,
and
our
aduersaries
destroyed
,
albeit
we
can
see
no
maner
of
way
or
possible
meanes
howe
it
may
be
done
.
This
is
it
then
that
this
verse
here
setteth
forth
,
that
God
is
so
carefull
for
the
safety
of
his
people
that
he
seemeth
to
feare
least
they
shoulde
put
forth
their
hand
to
wickednes
&
fall
away
from
him
,
whereby
it
might
came
to
passe
that
he
should
haue
no
people
&
so
there
should
be
no
God
.
For
God
is
the
God
of
the
liuing
,
and
therefore
he
must
needes
haue
a
people
.
Wherefore
there
must
euer
be
some
remayning
which
may
praise
and
worship
him
.
If
there
must
needes
be
such
a
number
remayning
,
God
must
of
necessitie
make
an
ende
also
of
tentations
.
But
here
we
must
beware
that
we
doe
not
appoynt
the
time
of
this
deliuerance
.
For
before
that
come
,
God
will
haue
vs
tryed
to
the
vttermost
and
brought
to
that
extremitie
,
that
all
our
hope
and
trust
shall
be
vtterly
spent
&
we
at
the
poynt
of
desperation
.
Now
,
when
we
are
brought
into
this
case
that
we
can
see
nothing
but
desperation
,
then
,
euen
then
God
sendeth
comfort
,
in
death
he
sheweth
life
,
and
euen
in
damnation
he
bringeth
saluation
:
briefly
of
nothing
he
maketh
all
thinges
,
and
when
all
hope
of
remedie
is
past
,
then
beginneth
he
to
worke
,
and
frameth
all
newe
agayne
in
most
perfect
wise
.
Thus
can
not
the
God
of
this
world
doe
.
This
is
the
singular
worke
of
God
therfore
,
that
when
thou
thinkest
thy selfe
cleane
cast
away
and
vtterly
forelorne
,
euen
then
thou
shouldest
be
most
sure
and
safe
and
most
gloriously
shine
as
the
day
starre
in
the
firmament
.
These
things
are
easily
taught
,
but
by
experience
we
finde
and
feele
how
farre
they
passe
all
reason
and
power
of
man
,
&
how
hardly
we
can
beleue
that
God
maketh
all
thinges
of
nothing
,
that
he
is
carefull
for
vs
,
whether
we
be
afflicted
in
the
flesh
or
in
the
spirit
,
and
that
he
is
more
mindefull
of
our
deliuerance
then
we
our selues
can
be
.
These
thinges
therefore
must
be
often
&
diligently
taught
that
we
may
learne
that
heauenly
wisedome
which
the
first
commandement
setteth
forth
vnto
vs
,
namely
that
our
God
is
suche
a
one
as
of
olde
thinges
is
wont
to
make
all
new
,
Olde
things
are
passed
away
:
behold
all
thinges
are
become
newe
.
of
poore
to
make
rich
,
of
despised
glorious
.
And
this
last
we
would
all
gladly
haue
,
but
that
wil
not
be
except
contempt
and
pouertie
doe
goe
before
.
Here
haue
we
then
a
singular
promise
and
consolation
.
As
if
he
should
say
:
the
rodde
of
the
wicked
greeueth
you
,
but
be
of
good
comfort
my
people
and
patiently
endure
it
,
for
I
wil
not
suffer
the
tentation
so
farre
to
preuaile
ouer
you
that
your
confidence
and
trust
in
me
shall
vtterly
faile
you
.
Stormes
and
tempestes
shall
arise
and
your
daungers
shall
seeme
so
great
as
though
the
waues
should
presently
swallowe
you
vp
:
But
I
will
not
suffer
you
to
perish
.
I
wil
bridle
their
rage
and
make
an
ende
of
the
rodde
of
the
wicked
.
If
Satan
&
your
owne
conscience
doe
accuse
you
as
most
wicked
and
vnrighteous
,
yet
will
I
not
leaue
you
destitute
of
my
righteousnes
.
Thus
doe
tentations
teach
vs
the
true
vse
and
meaning
of
the
first
commaundement
,
the
which
none
without
afflictions
and
tentations
shall
rightly
knowe
or
vnderstand
.
Moreouer
we
are
here
admonished
of
the
great
daunger
that
followeth
these
afflictions
&
tentations
,
which
they
that
through
impatiencie
forsake
the
word
and
faith
,
doe
fall
into
.
Therefore
the
Lorde
here
sheweth
him selfe
so
carefull
for
his
people
,
leste
they
should
fall
into
this
danger
.
For
their
state
which
haue
once
forsaken
the
word
,
is
much
more
perilous
then
it
was
before
:
and
into
such
(
as
our
Sauiour
Christ
pronounceth
in
the
Gospel
)
doe
enter
seuen
spirites
much
more
wicked
then
the
first
.
We
must
therefore
patiently
suffer
and
perseuere
in
all
tentations
,
and
rather
abide
all
extremities
then
once
shrinke
from
the
word
of
life
,
lest
we
be
possessed
with
seuen
spirites
more
wicked
then
the
first
.
And
moreouer
we
must
assuredly
trust
(
as
we
are
taught
in
this
verse
)
that
so
long
as
we
haue
a
desire
and
a
purpose
so
to
doe
,
the
Lord
will
neuer
forsake
vs
or
suffer
vs
to
fall
into
this
impietie
.
For
here
haue
we
a
manifest
promise
and
a
liuely
description
of
the
Lordes
singular
care
and
prouidence
ouer
vs
,
namely
that
he
is
mindful
of
the
end
of
our
tentations
and
afflictions
▪
so
that
we
onely
continue
constant
and
patient
vnto
the
ende
▪
And
if
the
heathen
Poet
sayd
:
Verse
.
4.
Do
wel
O
Lord
vnto
them
that
be
good
&
true
of
hart
.
The
Prophet
sayth
not
here
:
doe
well
Lord
to
the
perfect
and
such
as
offend
in
nothing
:
but
to
the
good
&
true
of
hart
.
The
good
and
true
of
heart
are
they
which
are
of
a
single
,
sincere
and
vpright
hart
.
For
these
are
they
which
are
most
accepted
of
God
,
although
they
also
through
infirmitie
doe
sometimes
offend
.
Now
,
where
he
prayeth
that
God
will
doe
wel
to
the
good
and
godly
,
he
meaneth
also
and
secretly
complayneth
that
the
godly
are
in
miserie
and
affliction
,
and
that
the
vngodly
do
abound
with
all
worldly
felicitie
:
As
we
see
at
this
day
the
enemies
of
the
Gospel
to
enioy
great
riches
and
dignities
whereby
they
vexe
&
oppresse
the
godly
.
This
is
a
great
offence
and
stumbling
blocke
to
the
godly
,
and
therefore
the
Church
hath
neede
of
this
prayer
:
that
God
would
doe
well
vnto
the
godly
,
which
trust
in
him
&
seeke
his
glory
with
their
whole
hart
,
that
they
by
stumbling
at
this
offence
do
〈◊〉
fal
away
to
impietie
.
This
prayer
conteineth
in
it
a
prophecie
with
a
promise
,
that
like
as
he
prayeth
for
the
blessing
,
welfare
&
prosperitie
of
the
iust
,
so
at
the
length
it
shall
also
come
to
passe
.
Verse
.
5.
But
those
that
turne
aside
by
their
crooked
waies
,
the
Lord
shall
leade
with
the
workers
of
iniquitie
:
but
peace
shall
be
vpon
Israell
.
He
sayth
not
simply
:
Such
as
turne
aside
,
but
such
as
turne
aside
by
their
owne
wickednes
.
For
to
giue
place
to
tentations
by
infirmitie
of
the
flesh
or
weakenes
of
mind
,
or
else
of
faith
,
and
so
to
decline
from
the
right
way
(
which
commeth
to
passe
sometimes
euen
in
the
Sainctes
,
as
the
example
of
Peter
teacheth
)
is
one
thing
,
and
to
fall
away
through
wickednes
and
peruersenes
of
heart
,
is
another
:
which
can
not
be
in
the
children
of
God
,
but
properly
belongeth
to
the
wicked
and
godles
.
This
sort
of
men
hath
euer
corrupted
the
Church
from
the
Apostles
time
,
and
with
a
shewe
of
holines
hath
deceiued
the
simple
,
which
because
God
punisheth
them
not
,
but
spareth
them
and
suffreth
them
to
prosper
in
this
world
,
become
so
proud
that
they
will
be
counted
amongest
the
holiest
,
and
of
the
world
,
are
so
commonly
taken
.
We
see
that
not
onely
the
godly
are
mixed
with
the
wicked
in
this
world
,
but
in
the
Lords
floore
also
the
wheate
lyeth
hidden
vnder
the
chaffe
.
We
must
pray
therefore
that
God
would
bring
these
hypocrites
to
light
,
&
giue
vnto
them
their
iust
punishment
with
the
workers
of
iniquitie
.
Then
shall
peace
ensue
to
the
Church
of
God
.
For
whiles
the
Lord
poureth
forth
his
iust
vengeance
vppon
the
wicked
which
vexe
and
persecute
his
true
members
,
he
gathereth
togither
the
good
and
vpright
of
heare
,
and
openly
declareth
his
fatherly
good
will
and
tender
loue
towards
them
.
The
.126
.
Psalme
.
When
the
Lord
brought
agayne
,
&c.
The
argument
of
the
Psalme
.
Touching
the
captiuitie
whereof
the
Prophet
speaketh
in
this
Psalme
,
the
interpreters
doe
not
agree
.
Some
vnderstand
it
to
be
means
of
the
captiuities
of
Babylon
:
some
of
the
captiuitie
vnder
the
Romanes
:
other
some
doeth
take
that
the
Prophete
meaneth
here
all
the
captiuitie
and
deliuerances
of
this
people
,
according
to
that
promise
,
Deut.
40.
That
if
they
should
at
any
time
be
ledde
into
captiuitie
for
their
transgressions
,
and
by
repentance
shoulde
returne
vnto
the
Lord
,
he
would
shew
mercy
vnto
them
,
and
bring
them
home
into
their
land
againe
.
Of
what
maner
of
captiuitie
this
Psalme
treateth
.
But
in
myne
opinion
they
goe
neare
to
the
true
sense
and
meaning
of
the
Psalme
,
which
doe
referre
it
to
that
great
&
general
captiuitie
of
mankind
●nder
sinne
,
death
,
and
the
deuill
:
&
to
the
redemption
purchased
by
the
death
and
bloodsheding
of
Christ
and
published
in
the
Gospel
.
For
this
kind
of
speech
which
the
Prophet
vseth
here
,
is
of
greater
importance
then
that
it
may
be
applyed
onely
to
these
particular
captiuities
.
For
what
great
matter
was
it
for
this
people
of
the
Iewes
being
as
it
were
but
a
litle
handfull
,
to
be
deliuered
out
of
temporall
captiuitie
,
in
comparison
of
the
exceeding
and
incomparable
deliuerance
whereby
mankinde
was
s●e
at
libertie
from
the
power
of
their
enemies
,
not
temporall
but
eternall
,
euen
from
death
,
Satan
,
and
hell
it selfe
,
Wherefore
we
take
this
Psalme
to
be
a
prophecy
of
the
redemption
that
should
come
by
Iesus
Christ
,
&
the
publishing
of
the
Gospell
,
whereby
the
kingdom
of
Christ
is
aduaunced
,
death
and
the
deuill
,
with
all
the
powers
of
darkenes
are
vanquished
.
This
Psalme
being
thus
generally
vnderstand
,
may
afterward
be
applyed
to
euery
particular
deliuerance
.
Verse
.
1.
When
the
Lorde
bringeth
againe
the
captiuitie
[
or
captiues
]
of
Syon
,
we
shall
be
like
them
that
dreame
.
By
Syon
is
signified
that
people
which
had
the
promise
of
the
comming
of
Christ
.
For
redemption
and
saluation
was
first
promised
to
the
people
of
Syon
and
to
the
children
of
Abraham
after
the
flesh
.
This
people
was
in
bondage
vnder
the
lawe
,
and
by
the
lawe
,
vnder
the
captiuitie
of
death
and
sinne
.
Now
,
if
this
people
complaine
of
their
captiuitie
,
and
sigh
for
their
deliuerance
,
what
●●all
we
thinke
of
the
Gentiles
which
liued
in
idolatry
,
&
in
their
owne
lustes
without
any
law
,
&
without
God
.
He
could
not
therefore
haue
signified
a
more
generall
and
more
greeuous
captiuitie
,
then
when
he
saith
that
his
owne
people
of
Syon
did
long
for
this
deliuerance
,
which
in
outward
appearance
was
moste
holy
,
&
vnder
Dauid
and
Saul
did
mightely
flourish
.
But
beholde
how
liuely
●e
setteth
foorth
that
ioy
which
should
followe
this
deliuerance
.
We
shall
be
,
saith
he
,
like
them
that
dreame
.
By
this
kinde
of
speech
he
expresseth
the
greatnes
of
their
ioy
,
meaning
that
this
ioy
and
gladnes
should
be
so
great
,
that
the
hart
of
man
should
not
be
able
to
conceiue
it
.
As
if
he
should
say
:
when
we
shall
heare
of
,
yea
when
we
shall
in
deede
feele
and
enioy
this
deliuerance
from
sinne
&
death
,
so
farre
passing
all
that
we
could
hope
or
looke
for
,
the
ioy
therof
shall
be
so
great
,
that
it
shall
seeme
to
vs
but
vs
a
●reame
.
For
so
we
see
it
come
to
passe
also
euen
in
particular
deliuerances
,
when
God
suddenly
deliuereth
his
seruaunts
out
of
an●
great
trouble
or
affliction
.
Iacob
:
Ioseph
thy
sonne
liueth
,
and
ruleth
ouer
all
the
land
of
Egypt
:
he
was
as
one
reysed
out
of
a
dreame
,
Here
then
is
set
foorth
vnto
vs
the
inestimable
grace
whereby
we
are
redemed
,
through
the
blood
of
the
sonne
of
God
,
who
did
not
spare
him selfe
and
his
owne
life
that
he
might
set
vs
free
from
the
power
of
the
deuill
the
wrath
of
God
,
death
and
eternall
damnation
.
But
mans
hart
is
not
able
,
as
is
said
,
to
comprehende
these
thinges
.
The
more
feeling
and
●ast
he
hath
therof
,
the
greater
alacritie
&
courage
hath
he
to
goe
through
all
daungers
.
The
lesse
feeling
he
hath
,
the
more
he
is
shaken
with
terrours
,
and
at
the
length
looking
backe
to
Egypt
with
the
Israelites
,
seeketh
other
helpes
▪
Our
heart
therfore
must
wholly
rest
in
this
redemption
,
&
we
must
labour
to
haue
some
part
of
this
tast
and
feling
which
the
Prophet
rightly
compareth
to
a
most
ioyful
&
pleasant
dreame
.
They
that
further
list
to
inlarge
this
inestimable
benefite
of
Christ
or
this
deliuerance
,
haue
here
occasion
to
amplyfie
the
same
,
first
by
the
person
of
the
redemer
,
then
by
the
person
of
the
redemed
,
by
their
former
state
and
misery
,
of
the
power
of
the
deuill
,
of
the
hugenes
and
horrour
of
death
,
of
the
force
of
sinne
,
&c.
For
these
things
had
wholly
deuoured
all
mankind
,
&
could
not
be
ouercome
but
by
the
sonne
of
God
.
This
is
that
vnspeakeable
&
most
glorious
redemption
,
which
rauisheth
&
astonisheth
the
mind
with
ioy
.
They
therefore
that
feele
not
this
ioy
,
haue
not
truely
receiued
nor
felte
this
benefit
,
but
the
word
is
as
a
●ome
or
a
froth
in
their
mouthes
.
Verse
.
2.
Then
shall
our
mouth
be
filled
with
laughter
and
our
tongue
with
ioy
.
Then
will
they
say
emong
the
heathen
:
The
Lord
hath
done
great
things
for
them
.
This
Psalme
hath
in
it
a
singular
maiesty
&
therfore
the
Prophet
vseth
here
many
figuratiue
or
borrowed
speeches
.
By
laughter
he
signifieth
the
voice
of
the
Gospell
.
For
the
Gospel
should
be
to
vs
nothing
else
but
ioy
&
gladnes
,
especially
if
we
compare
it
with
the
law
.
For
the
law
terrifieth
&
killeth
:
whose
vse
●
office
is
,
to
br●●●
&
to
mollifie
the
hard
&
stony
harts
of
the
impenitent
,
as
Ezechiel
saith
.
For
they
must
be
broken
with
this
yron
scepter
(
as
it
were
)
and
beaten
downe
to
hell
as
the
Psalme
prayeth
:
Let
the
wicked
be
turned
into
hell
and
all
nations
that
forget
God
.
For
seeing
they
haue
a
heart
of
yron
,
and
as
the
Prophet
sayth
,
a
brasen
forehead
,
they
must
be
terrified
with
the
thundrings
of
the
lawe
,
that
is
,
they
must
be
brought
to
the
feare
of
Gods
iudgement
and
filled
with
the
terrour
of
death
,
as
it
hapned
to
the
people
of
Israell
at
the
mount
Sina
when
the
law
was
published
by
the
voyce
of
the
Lord.
But
they
that
haue
a
fleshy
heart
,
that
is
to
say
,
a
soft
and
a
tender
heart
,
may
not
be
killed
with
the
law
,
but
reuiued
and
raysed
vp
with
an
other
kinde
of
doctrine
,
which
the
holy
Ghost
here
calleth
laughter
and
ioy
,
that
is
to
say
,
the
Gospell
.
This
is
the
right
diuiding
of
the
word
which
S.
Paule
speaketh
of
,
And
here
also
we
find
Satan
to
be
our
deadly
aduersary
,
which
most
subtilly
disputeth
with
vs
touching
the
lawe
,
and
vseth
such
arguments
as
we
can
not
deny
.
For
when
he
layeth
vnto
vs
our
sinnes
,
we
are
constreyned
to
confesse
and
to
acknowledge
them
,
which
albeit
we
couer
them
some
times
before
men
,
our
conscience
as
a
thousand
witnesses
pronounceth
against
vs
,
and
wil
not
suffer
vs
to
forget
them
or
hide
them
.
Whereof
sometimes
ariseth
also
a
doubting
or
mistrust
euen
of
holy
workes
:
I
speake
nothing
of
those
which
are
manifestly
wicked
.
With
these
dartes
Satan
pearceth
and
greeuously
woundeth
the
soft
and
tender
hart
,
onely
because
this
distinction
is
not
so
well
knowne
by
practise
as
it
is
by
speculation
.
Speculation
is
a
naked
knowledge
without
experience
and
practise
.
For
if
we
had
this
practise
in
deede
,
we
shoulde
rightly
discerne
betwene
the
law
&
the
Gospell
,
also
betwene
the
disciples
of
the
law
and
of
the
Gospel
,
&
beate
backe
Satan
with
this
answere
,
that
like
a
lying
spirite
he
seeketh
nothing
else
,
but
to
blind
and
deceiue
the
hart
with
falshood
and
lyes
.
For
whereas
hard
and
stony
harts
be
,
those
he
doth
not
kill
or
terrifie
,
but
flattereth
and
filleth
them
with
hope
&
faire
promises
:
which
doe
not
perteyne
to
such
harts
.
Contrariwise
,
where
as
such
tender
and
timorous
heartes
be
,
as
are
to
much
terrified
already
,
and
therefore
should
be
confirmed
&
reised
vp
with
the
promises
of
the
Gospell
,
those
heartes
Satan
most
of
all
,
not
onely
goeth
about
further
to
afflict
and
terrifie
,
but
to
beate
them
downe
also
to
vtter
discomfort
.
Wherefore
the
Christian
man
must
learne
and
labour
by
feeling
and
practise
to
make
this
distinction
in
his
heart
,
and
say
vnto
Satan
:
Away
from
me
Satan
with
thy
lyes
.
When
I
am
void
of
the
feare
of
God
,
secure
and
hard
harted
,
then
come
and
pleade
the
lawe
against
me
:
then
will
I
heare
thee
:
for
then
that
is
the
tyme
to
teach
the
law
.
But
since
thou
commest
nowe
vnto
me
with
the
law
,
whereas
my
heart
is
terrified
already
with
sinne
&
death
,
I
wil
not
heare
thee
:
For
thy
doctrine
perteyneth
not
vnto
me
,
but
laughter
and
ioy
:
not
terrour
and
death
.
So
should
Satan
be
aunswered
when
he
goeth
about
to
terrifie
vs
.
But
by
experience
we
feele
that
when
most
neede
is
,
our
heart
is
not
able
thus
to
aunswere
,
although
we
haue
heard
these
thinges
before
neuer
so
often
.
The
cause
is
this
:
that
albeit
heauen
be
ours
and
wide
open
for
vs
,
yet
such
is
our
nature
,
and
such
is
our
infirmitie
that
all
this
can
not
make
vs
so
ioyfull
,
as
the
gaping
gulph
and
horrour
of
hell
doth
terrifie
vs
:
So
that
one
cogitation
of
our
sinnes
doth
more
afflict
vs
,
then
all
the
teaching
and
preaching
of
the
merites
of
Christ
can
comfort
vs
.
Wherefore
we
must
earnestly
endeuour
to
learne
this
practise
,
or
at
the
least
to
atteyne
to
some
knowledge
thereof
,
and
reyse
vp
our selues
with
these
wordes
:
that
the
Gospell
is
nothing
else
but
laughter
and
ioy
:
which
properly
perteyneth
to
the
captiues
,
that
is
,
to
those
that
feele
the
captiuitie
of
sinne
and
death
,
to
the
fleshy
and
tender
heartes
,
terrified
with
the
feeling
of
the
wrath
and
iudgement
of
God
.
These
are
the
Disciples
in
whose
hearts
should
be
planted
laughter
and
ioy
,
and
whiche
onely
should
heare
the
voyce
of
ioy
and
gladnes
in
the
tabernacles
of
the
righteous
,
Then
shall
they
say
among
the
Gentiles
,
&c.
The
Gentiles
naturally
hated
and
disdayned
the
Iewes
,
and
coulde
abide
nothing
lesse
then
their
religion
.
Yet
these
Gentiles
,
saith
he
,
when
this
laughter
,
this
ioy
,
shall
be
published
and
preached
,
shall
maruell
thereat
,
and
shall
praise
the
great
workes
as
the
Lorde
.
Nowe
,
the
Gentiles
would
not
thus
doe
,
or
esteeme
this
worke
of
God
as
a
benefite
,
excepte
they
also
should
be
partakers
of
the
same
.
Therefore
when
the
holy
Ghoste
saith
,
that
the
Gentiles
should
publish
,
praise
and
magnifie
this
benefite
of
the
Iewes
deliuerance
out
of
captiuitie
,
he
plainely
signifieth
withall
that
they
shoulde
be
partakers
of
this
deliuerance
,
and
that
they
likewise
shoulde
extoll
and
magnifie
this
greate
mercy
of
God
,
this
deliuerance
from
sinne
and
death
.
To
this
doe
almost
all
the
Prophets
beare
witnesse
.
In
the
8.
of
Zachary
it
is
saide
that
out
of
all
languages
of
the
nations
should
take
hold
of
the
skirte
of
him
that
is
a
Iewe
,
and
say
:
we
will
goe
with
you
,
for
we
haue
hearde
that
God
is
with
you
.
Which
place
of
Zacharie
seemeth
to
be
taken
out
of
this
Psalme
.
In
the
first
of
Esaie
likewise
:
All
nations
shall
flow
vnto
the
Lord
,
and
many
people
shall
go
and
say
:
Come
and
let
vs
goe
vp
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
wayes
,
and
we
will
walke
in
his
pathes
,
&c.
These
things
doe
make
for
our
comfort
,
which
are
not
of
the
seede
of
Abraham
after
the
flesh
.
For
albeit
the
promise
was
not
made
vnto
vs
,
yet
when
it
was
accomplyshed
we
were
made
partakers
thereof
,
but
by
the
Iewes
notwithstanding
according
to
the
wordes
of
the
promise
:
In
thy
seede
shall
all
nations
be
blessed
.
And
sal●ation
saith
Christ
commeth
of
the
Iewes
.
Thus
doe
we
Gentiles
pertaine
to
this
redemption
,
although
it
was
not
due
vnto
vs
(
for
to
vs
it
was
not
promised
)
but
came
by
the
free
mercy
of
God
through
this
laughter
and
this
ioy
,
whiche
the
Prophet
speaketh
of
,
published
and
preached
not
onely
in
Simon
,
but
emongst
the
Gentiles
also
,
which
doe
enioy
all
the
good
blessings
and
benefites
of
God
togither
with
his
holy
people
,
as
it
followeth
.
Verse
.
3.
The
Lord
hath
done
great
things
for
vs
,
therefore
we
reioyce
.
Here
you
see
one
Church
gathered
togither
of
the
Iewes
and
of
the
Gentiles
,
and
with
one
voyce
magnifying
the
workes
of
the
Lorde
,
that
as
Paule
saith
:
with
one
minde
and
with
one
mouth
God
,
The
Lord
hath
done
greate
thinges
for
vs
:
so
singeth
the
Church
of
the
Gentiles
also
,
being
both
partakers
of
one
fruite
,
both
knowne
by
one
true
signe
to
be
the
people
of
the
Gospell
,
namely
because
they
are
the
people
of
ioy
and
gladnes
,
as
these
wordes
declare
:
Therefore
we
reioyce
.
Consider
now
the
kingdom
of
the
Pope
and
the
horrible
abomination
thereof
.
In
the
which
there
was
nothing
hearde
,
seene
,
taught
,
redde
or
exercised
but
mens
traditions
,
mens
dreames
.
which
of
their
owne
nature
can
doe
nothing
else
but
discomfort
&
afflict
the
conscience
.
For
our
tradition
bringeth
forth
an
other
,
one
obseruation
followeth
an
other
,
Mens
ordinances
must
onely
serue
for
the
exercise
of
the
body
&
not
to
bind
the
conscience
.
and
that
worst
of
all
is
,
they
are
not
onely
burthens
to
the
body
(
for
to
that
ende
tend
all
the
ordinaunces
of
men
,
if
there
be
any
profitable
vse
in
them
)
but
are
now
become
snares
to
the
conscience
.
Wherefore
there
was
not
one
iote
of
this
doctrine
in
the
Popes
kingdome
that
ministred
any
occasion
of
ioy
or
gladnes
to
the
pore
conscience
.
No
maruell
then
if
in
this
kingdome
of
darkenes
the
conscience
was
terrified
and
found
no
comfort
.
For
if
it
be
in
anguish
and
terrour
,
it
can
not
make
that
distinction
whereof
we
spake
before
.
Great
cause
haue
we
therefore
to
be
thankfull
vnto
God
for
this
inestimable
benefite
,
that
we
now
knowe
the
doctrine
of
the
Gospell
to
be
the
doctrine
of
consolation
&
saluation
.
Through
the
which
doctrine
looke
how
much
ioy
thou
feelest
in
thy
heart
,
so
much
thou
doest
enioy
of
life
and
saluation
.
But
if
thou
feele
thy
heart
still
oppressed
with
heauines
,
the
deuill
hath
not
yet
giuen
ouer
to
vexe
thee
.
Wherefore
thou
must
haue
thy
heart
well
instructed
in
the
true
vse
of
the
lawe
and
of
the
Gospell
,
(
as
we
haue
said
before
)
that
thou
mayst
knowe
that
the
lawe
ought
to
be
vsed
onely
against
the
obstinate
and
impenitent
,
and
that
therein
consisteth
the
true
and
proper
vse
of
the
lawe
:
but
when
it
vexeth
and
terrifieth
such
tender
consciences
as
are
to
much
feared
already
,
it
is
not
rightly
vsed
,
and
therefore
terrified
consciences
may
in
no
case
harken
vnto
the
law
,
for
to
such
perteineth
laughter
and
ioy
,
the
preaching
,
I
say
,
of
the
Gospell
or
remission
of
sinnes
giuen
vnto
vs
in
Christ
:
by
the
which
we
are
also
sanctified
,
but
by
the
law
we
are
not
sanctified
,
but
the
power
and
gift
of
sinne
is
thereby
rather
increased
in
vs
.
Verse
.
4.
O
Lorde
turne
againe
our
captiuitie
as
the
riuers
in
the
south
.
Hitherto
he
hath
intreated
and
prophecied
of
the
kingdome
of
Christ
and
of
the
redemption
to
be
wrought
by
Christ
,
and
afterward
to
be
published
to
all
nations
,
that
thereby
might
be
gathered
one
church
of
the
Iewes
and
the
Gentiles
in
the
which
should
be
preached
nothing
else
but
laughter
and
ioy
,
praise
and
thanksgiuing
,
Now
he
procedeth
further
to
describe
this
Church
,
and
sheweth
what
followeth
this
fruite
of
redemption
and
this
communion
of
the
Iewes
and
Gentiles
,
namely
the
great
necessitie
of
continuall
and
faithfull
prayer
:
like
as
the
Prophet
Zachary
also
ioyneth
with
the
spirite
of
grace
the
spirit
of
prayer
,
that
is
,
with
the
redemption
which
was
wrought
by
Christ
,
the
prayer
of
the
faithful
and
of
the
redemed
.
For
although
our
redemption
be
fully
wrought
&
we
redemed
by
the
blood
of
the
sonne
of
God
,
yet
is
it
necessary
that
we
shoulde
pray
for
this
redemption
,
as
Christ
also
in
his
prayer
commaundeth
vs
to
do
,
that
Gods
name
may
be
sanctified
,
which
notwithstanding
we
know
to
be
holy
and
sanctified
already
:
that
the
kingdome
of
God
may
come
,
which
is
come
and
is
within
vs
already
.
As
Christ
saith
:
Father
glorifie
thy
name
,
I
haue
glorified
it
,
and
I
will
glorifie
it
againe
.
Sainct
Paule
saith
:
I
count
not
my selfe
to
haue
attayned
vnto
it
,
&c.
He
meaneth
the
fulnes
of
the
knowledge
of
Christ
,
and
perfect
tast
of
the
power
of
his
resurrection
.
This
is
it
which
I
touched
before
,
that
this
benefite
of
the
gospell
,
this
inestimable
gifte
of
our
redemption
and
life
euerlasting
is
easie
to
be
vttered
with
wordes
,
but
moste
hard
to
be
belee●●●
with
the
heart
.
For
we
haue
in
this
life
,
not
the
tenthes
,
but
th●
first
fruites
of
the
spirite
:
but
the
flesh
yet
liueth
fully
and
wholly
in
a
maner
,
strong
and
lusty
.
True
it
is
that
we
haue
entred
one
foote
into
the
kingdom
of
God
,
and
haue
thereby
obtained
the
assurance
of
the
promise
▪
But
we
must
not
there
rest
:
we
must●
drawe
the
other
foote
after
,
that
is
,
we
must
continually
increase
and
goe
forward
in
the
knowledge
of
grace
and
of
faith
:
and
for
this
cause
the
Prophet
Zachary
saieth
that
the
spirite
of
prayer
is
poured
forth
vppon
vs
,
which
spirite
requireth
this
encrease
in
vs
.
And
Sainct
Paule
saith
:
that
the
spirite
sigheth
with
sighes
that
can
not
be
expressed
,
yea
and
that
euery
creature
also
groneth
for
the
deliuerance
of
the
children
of
God
.
Wherfore
whiles
we
are
in
this
body
,
which
presseth
vs
downe
as
a
heauy
burden
,
and
hindreth
vs
that
we
can
not
fully
apprehend
these
thinges
,
we
haue
not
onely
the
spirite
of
grace
,
but
the
spirite
of
prayer
also
,
that
we
might
be
assured
of
the
grace
and
good
will
of
God
towards
vs
for
Christes
sake
in
whom
we
beleue
,
and
yet
should
not
cease
to
pray
that
God
would
make
perfect
in
vs
that
he
hath
begunne
.
Let
no
man
then
thinke
that
once
to
haue
heard
these
thinges
maketh
him
a
true
diuine
,
or
that
he
hath
now
a●teyned
to
the
full
and
perfect
knowledge
hereof
.
For
this
arrogancie
maketh
fanaticall
spirites
,
which
like
to
Aesopes
dogge
,
follow
the
shadow
and
lose
the
thing
.
In
deede
,
if
we
looke
to
the
word
,
to
baptisme
,
to
Christ
him self
,
al
is
perfect
.
But
we
speake
not
here
of
the
things
but
of
the
apprehension
thereof
.
So
life
euerlasting
is
perfect
.
In
my
fathers
house
are
many
mansions
,
sayth
Christ
.
But
in
these
mansions
we
are
not
yet
fully
setled
so
long
as
we
liue
here
.
In
the
meane
time
we
are
oppressed
with
cares
,
vexed
with
sinne
,
aff●icted
with
tentations
,
terrours
and
desperation
.
Satan
neuer
ceaseth
to
assaile
our
faith
,
hope
,
and
other
vertues
which
God
hath
planted
in
vs
.
Satans
prerogatiue
.
And
this
prerogatiue
hath
Satan
because
the
grace
which
is
begun
in
vs
is
not
yet
perfect
.
Therefore
he
fighteth
so
busely
against
these
beginnings
,
fearing
least
they
should
come
to
perfection
.
Such
is
the
life
of
Christians
,
which
haue
already
receiued
the
first
fruites
of
the
spirite
,
who
by
experience
doe
learne
that
these
things
can
not
be
fully
apprehended
,
but
that
in
the
meane
while
they
shall
often
times
slippe
,
yea
and
some
tymes
daungerously
fall
,
so
that
the
sparke
of
faith
and
of
the
spirite
may
seeme
to
be
in
them
vtterly
quenched
,
as
it
hapned
to
Dauid
in
his
adultery
:
wherein
they
haue
neede
of
helpe
to
reise
them
vp
againe
,
as
Christ
aunswered
to
Paule
:
my
power
is
made
perfect
in
infirmitie
.
The
infirmitie
is
theirs
and
remayneth
theirs
whiles
they
liue
,
but
the
power
and
strength
is
Christes
alone
.
In
this
daungerous
state
they
flie
vnto
prayer
and
say
:
Leade
vs
not
into
tentation
:
Giue
victory
O
Lord
,
that
my
faith
fayle
not
,
that
my
hope
be
not
confounded
.
Make
perfect
the
good
work
which
thou
hast
begunne
in
me
.
Notwithstanding
these
are
they
which
not
onely
haue
receiued
the
first
fruites
of
the
spirite
(
as
is
sayd
)
but
also
haue
perfect
redemption
,
sure
hope
of
life
euerlasting
,
remission
of
al
their
sinnes
,
true
deliuerance
from
the
deuil
,
hell
and
eternall
death
.
All
these
thinges
haue
they
:
and
in
the
things
there
is
no
defect
,
but
the
defect
is
in
me
and
in
thee
,
because
we
haue
not
yet
fully
apprehended
these
thinges
.
For
flesh
and
bloode
and
the
remnauntes
of
sinne
doe
yet
liue
in
vs
.
This
forced
Paule
to
cry
out
and
say
:
I
see
an
other
lawe
in
my
members
fighting
against
the
law
of
God
.
And
this
is
the
cause
why
a
Christian
can
not
be
secure
.
For
he
seeth
that
he
hath
not
yet
ouercome
all
perills
and
daungers
which
the
enemie
dayly
deuiseth
.
But
for
so
much
as
pertaineth
vnto
Christ
(
as
is
sayd
)
whom
by
faith
he
apprehendeth
,
on
whom
he
beleueth
,
true
it
is
that
he
hath
all
thinges
.
For
in
Christ
the
deuill
is
ouercome
,
the
law
fulfilled
,
the
wrath
of
God
pacified
,
and
death
it selfe
vanquished
.
In
this
state
we
stand
if
we
looke
to
Christ
,
on
whom
we
beleue
.
But
when
we
looke
backe
into
our selues
,
we
are
forced
to
confesse
that
we
are
not
pure
,
because
our
fayth
is
not
yet
perfect
,
and
therefore
can
not
perfectly
apprehend
perfect
thinges
,
S.
Paule
sayth
:
Therefore
when
we
come
to
the
combate
,
we
giue
place
to
the
enemy
,
we
suffer
our
hope
to
be
wrested
from
vs
,
we
are
cast
into
heauines
,
impaciencie
,
&c.
Thus
Christians
are
warriers
&
Gods
true
souldiers
,
which
stand
alwayes
in
the
battaile
,
and
can
not
be
secure
or
voyd
of
feare
.
Therefore
they
are
feruent
in
prayer
and
cry
vnto
God
for
succour
.
Contrariwise
,
they
that
are
secure
,
pray
not
,
for
they
thinke
that
the
deuill
is
farre
enough
of
,
and
so
that
faith
&
feeling
of
the
good
gift
of
God
which
they
seemed
to
haue
,
they
lose
before
they
be
ware
,
and
when
tentation
commeth
,
they
are
like
to
a
withered
leafe
.
Thus
we
see
the
great
necessitie
of
prayer
,
and
how
it
ought
to
be
continually
vsed
among
the
faithfull
,
if
not
with
the
mouth
,
y●●
with
the
hart
and
harty
sighes
vnto
God
,
according
to
the
wordes
of
S.
Paule
:
Let
the
word
of
Christ
dwel
in
you
plentifully
:
signifying
that
they
ought
to
be
continually
exercised
therein
,
not
only
by
teaching
the
same
to
other
publikely
and
priuatly
,
but
also
by
earnest
meditation
and
prayer
,
when
they
sit
at
home
in
their
houses
,
as
Moises
teacheth
,
when
they
walke
by
the
way
,
when
they
lye
downe
and
when
they
rise
vp
.
For
as
the
Deuill
goeth
about
like
a
roring
lyon
,
strong
and
mighty
,
seeking
whom
he
may
deuoure
:
so
are
we
on
euery
●ide
infirme
and
weake
,
pressed
downe
also
with
the
flesh
,
full
of
sinne
,
&
cariyng
this
treasure
in
earthen
vesselles
:
In
the
which
our
fayth
is
as
a
tender
plant
,
which
because
it
is
not
yet
come
to
perfect
strength
,
may
be
easily
shaken
with
winds
and
tempests
.
This
know
not
they
which
before
they
haue
had
some
triall
of
them selues
by
affliction
or
wrastling
with
the
enemy
,
thinke
them selues
to
be
Christians
and
sound
in
faith
.
We
must
watch
therefore
and
pray
as
Christ
commaundeth
that
in
our
daily
conflictes
we
may
stand
stedfastly
against
the
darts
of
Satan
which
would
driue
vs
to
the
contempt
of
God
and
man
.
So
doe
I
vnderstand
this
prayer
,
not
in
the
person
of
the
Prophet
,
as
though
he
prayed
for
the
reuelation
of
the
redemption
that
should
come
,
but
in
the
person
of
the
faithful
which
haue
need
continually
to
pray
,
according
to
this
verse
&
say
:
Lord
thou
hast
redemed
vs
out
of
captiuitie
,
redeme
vs
yet
more
,
thou
hast
forgiuen
vs
our
sinnes
,
forgiue
vs
more
,
thou
hast
killed
the
deuill
,
kill
him
more
,
thou
hast
taken
away
the
law
,
take
it
away
more
.
For
we
must
pray
for
that
which
we
haue
already
,
vntill
we
come
to
the
full
perfection
thereof
,
which
shall
be
after
the
death
of
this
body
,
in
the
which
sinne
here
dwelleth
.
The
sense
and
meaning
then
herof
is
:
Lord
turne
againe
our
captiuitie
,
that
is
,
redeeme
vs
,
whiche
haue
begunne
to
be
the
newe
creature
,
that
as
our
redemption
by
Christ
is
fully
and
perfectly
wrought
,
so
we
may
fully
and
perfectly
apprehend
and
feele
the
same
:
For
there
be
many
things
which
in
this
life
fight
against
this
redemption
.
Wherfore
it
is
necessary
that
we
shoulde
be
well
armed
against
them
,
that
we
fall
not
againe
into
captiuitie
.
On
this
wise
we
must
alwayes
pray
,
that
the
first
fruites
of
the
spirite
may
continually
encrease
in
vs
,
and
that
we
may
be
redemed
day
by
day
vntill
the
olde
man
be
wholly
put
away
by
death
.
Then
shall
our
captiuitie
be
perfectly
chaunged
,
euen
as
the
riuers
or
waters
in
the
south
,
which
by
the
mightie
worke
of
God
were
dryed
vppe
and
vtterly
consumed
.
Whether
ye
vnderstand
here
the
redde
sea
,
or
else
th●
riuer
of
Iordane
,
it
forceth
little
.
The
similitude
is
this
:
Like
as
by
thy
mightie
hand
thou
broughtest
to
passe
miraculously
that
the
waters
were
dryed
vp
and
consumed
,
so
dry
vp
O
Lorde
,
and
bring
to
nothing
al
our
captiuitie
.
Some
doe
interprete
this
verse
otherwise
:
that
is
,
turne
our
captiuitie
O
Lorde
,
as
the
riuers
in
the
South
,
which
in
the
summer
are
dryed
vp
in
the
desert
places
by
the
heat
of
the
sunne
,
but
in
the
winter
are
filled
vp
againe
with
plentie
of
water
.
How
necessary
the
spirit
of
prayer
is
,
they
that
haue
not
sought
with
Satan
doe
not
know
.
Let
vs
therefore
giue
our selues
wholy
to
the
continuall
exercise
of
prayer
and
meditation
of
the
holye
Scriptures
:
For
negligence
and
securitie
encrease
by
little
and
litle
,
as
rust
doth
in
the
iron
,
and
the
word
slippeth
(
as
it
were
)
out
of
our
handes
before
we
be
ware
.
If
it
so
come
to
passe
,
then
hath
Satan
gotten
halfe
the
victory
already
,
who
seeketh
all
opportunitie
to
see
vppon
vs
,
and
then
specially
is
he
wont
so
to
doe
,
when
he
perceiueth
our
heartes
to
be
voide
of
the
word
of
God
.
Here
he
stirreth
vp
of
a
spark
,
as
it
were
,
a
flaming
fire
in
our
conscience
,
which
before
we
can
quench
and
apprehend
Christ
and
his
worde
againe
,
either
we
are
oppressed
with
anguish
and
sorrow
,
or
vtterly
consumed
.
For
he
is
a
murtherer
,
and
seketh
by
al
meanes
how
to
destroy
vs
.
It
is
necessary
then
for
vs
to
haue
our
senses
exercised
and
our
mindes
occupyed
in
the
meditation
of
the
worde
and
prayer
,
that
the
enemy
find
vs
not
vnarmed
or
vnprouided
,
which
so
busily
seeketh
to
spoyle
vs
of
this
redemption
.
I
also
am
a
Diuine
,
which
by
great
troubles
haue
gotten
some
knowledge
and
vnderstanding
of
the
holy
Scripture
,
and
yet
am
not
I
so
lifted
vp
through
this
gift
,
but
that
I
doe
dayly
exercise
my selfe
euen
●mongest
the
children
in
the
Catechisme
,
in
secrete
meditation
I
meane
of
the
commaundements
,
the
articles
of
the
beliefe
and
the
Lords
prayer
,
&c.
with
an
earnest
and
attentiue
minde
,
not
onely
recounting
with
my selfe
the
wordes
,
but
obseruing
and
weying
also
what
euery
word
signifieth
.
And
doubtles
when
I
am
not
thus
exercised
,
but
am
occupyed
with
other
matters
,
I
finde
a
manifest
discommoditie
thereby
.
For
the
word
is
deliuered
vnto
vs
to
this
ende
that
we
should
continually
exercise
ourselues
therein
.
Fo●
without
this
exercise
we
waxe
dull
and
forget
our selues
.
We
see
into
what
great
daungers
men
dayly
fall
.
And
whereof
else
commeth
this
,
but
because
they
are
secure
,
they
pray
not
,
they
heare
not
the
word
:
whereby
Satan
worketh
in
their
hearts
by
litle
and
litle
a
contempt
of
the
word
,
and
so
bringeth
them
either
in
to
sudden
desperation
,
or
other
horrible
calamities
.
For
if
the
word
be
once
lost
and
gone
,
what
hath
a
man
to
defend
him selfe
with
all
against
this
aduersary
?
It
is
the
part
of
a
Christian
therefore
to
be
exercised
continually
in
the
word
and
prayer
,
not
onely
because
it
conteineth
such
thinges
as
the
hearte
is
not
able
fully
to
comprehend
,
but
also
for
that
our
aduersary
tempteth
not
once
,
but
continually
:
therefore
we
must
continually
fight
against
him
with
the
word
and
prayer
.
Thus
we
see
that
prayer
perteineth
to
the
people
of
Christ
,
to
the
redemed
and
sanctified
:
for
the
vnbeleuers
and
wicked
doe
not
pray
.
Verse
.
5.
They
that
sowe
in
teares
shall
reape
in
joy
.
Emongst
other
thinges
which
properly
pertaine
to
the
redemed
,
this
also
is
one
,
that
they
are
subiect
to
many
temptations
,
according
to
the
saying
of
Sainct
Peter
:
By
many
tribulations
we
must
enter
into
the
kingdom
of
heauen
.
Therefore
the
profession
of
a
Christian
man
is
rightly
called
the
profession
of
the
crosse
.
So
it
behoued
Christ
the
head
of
his
Church
,
to
suffer
.
And
the
Prophets
through
the
inspiration
of
the
holy
Ghost
,
did
testifie
before
of
his
passion
and
his
glorification
which
should
follow
.
And
how
can
it
be
but
that
Christians
must
needes
suffer
,
since
thou
shalt
finde
no
kind
of
life
in
the
world
which
is
without
the
crosse
,
except
thou
wilt
be
vniust
.
But
if
thou
vnfaynedly
seeke
to
liue
iustly
and
godly
in
this
world
,
it
can
not
be
auoyded
but
that
Satan
wil
lay
a
crosse
vpon
thee
and
vexe
thee
.
How
much
more
then
will
he
so
doe
when
thou
must
fight
with
him
touching
righteousnes
and
life
euerlasting
?
For
if
Satan
can
not
abide
ciuill
and
externall
iustice
,
home
will
he
abide
eternall
righteousnes
whereby
he
knoweth
that
he
shall
perish
for
euer
?
Thus
Satan
continually
persecuteth
and
vexeth
the
children
of
God
.
Wherefore
of
all
men
their
life
is
most
miserable
,
whether
you
looke
to
the
thinges
which
they
suffer
in
the
flesh
,
or
in
the
conscience
.
In
ciuil
affaires
and
thinges
parteyning
to
this
life
,
there
appeareth
some
shadow
at
the
least
,
of
ioy
and
pleasure
:
but
they
that
will
be
true
Christians
,
feele
them selues
miserably
wrapped
in
sinne
which
maketh
the
conscience
giltie
before
God
.
Moreouer
in
the
sight
of
the
world
they
are
counted
as
wormes
,
outcastes
,
and
cursed
people
,
subiect
to
the
malice
of
Satan
and
the
whole
world
,
&
therefore
the
world
rageth
against
them
with
all
kind
of
crueltie
.
Who
so
then
wil
see
the
true
image
of
a
Christian
,
let
him
behold
Iob
,
compassed
on
e●ery
side
and
oppressed
with
deuills
,
greeuously
afflicted
and
tormented
,
full
of
fowle
and
lothsome
sores
.
What
shall
we
then
doe
?
These
thinges
must
we
suffer
if
we
desire
to
atteyne
eternall
life
.
If
we
will
confesse
and
acknowledge
our
redemer
Iesus
Christ
and
our
redemption
,
let
vs
be
assured
that
there
shall
alwayes
be
ready
which
will
seeke
to
spoyle
vs
of
our
righteousnes
and
eternall
life
.
Let
vs
therefore
,
as
Sirach
teacheth
,
prepare
our
soules
to
tentation
,
and
let
vs
offer
our
backe
to
the
plowers
,
&c.
as
the
Psalme
sayth
.
For
who
so
euer
counteth
him selfe
a
Christian
,
must
thinke
him selfe
no
better
then
his
maister
Christ
.
For
we
must
be
made
●●ke
to
the
image
of
the
sonne
of
God
.
If
we
will
be
partakers
of
his
glory
,
we
must
be
also
partakers
of
his
sufferings
If
Christ
bare
a
crowne
of
thorne
vpon
his
head
,
let
not
vs
thinke
that
we
shall
haue
a
garland
of
roses
set
vppon
our
head
.
For
our
partes
we
seeke
peace
and
quietnes
,
neither
doe
we
giue
vnto
the
world
iust
occasion
to
rage
against
vs
.
Albeit
Satans
malice
is
not
so
pacified
,
but
rather
encreased
.
Behold
nowe
therefore
the
miserable
image
of
a
Christian
,
which
is
redeemed
notwithstanding
:
he
is
full
of
sinne
,
full
of
discomfort
,
and
ful
of
death
.
He
is
like
vnto
Lazarus
lying
before
the
rich
mans
gate
.
He
is
like
to
Iob
oppressed
with
infinite
miseries
and
calamities
.
Here
thou
wilt
say
:
Who
would
then
desire
to
be
a
Christian
?
Brethren
,
thinke
it
not
straunge
as
concerning
the
fiery
tryall
which
is
amonge
you
to
proue
you
,
as
though
some
straunge
thing
were
come
vnto
you
:
but
reioyce
in
as
much
as
ye
are
partakers
of
Christes
sufferinges
,
that
when
his
glory
shall
appeare
,
ye
may
be
glad
and
reioyce
.
For
this
is
the
image
of
Christ
,
of
his
Church
,
and
of
al
the
brethren
,
that
we
should
suffer
.
But
looke
not
to
the
sufferings
and
tribulations
onely
,
but
behold
also
the
fruite
that
followeth
,
namely
that
they
which
sowe
in
teares
shall
reape
in
ioy
.
Wh●●
can
be
sayde
more
comfortably
to
those
that
carry
the
crosse
of
Christ
,
which
touching
the
spirite
are
vexed
of
deuills
,
touching
the
body
afflicted
of
the
world
.
For
Satan
oppugneth
our
faith
▪
causeth
vs
to
murmure
against
God
:
or
else
so
oppresseth
our
hartes
with
heauines
and
sorrow
that
we
knowe
not
what
we
doe
,
or
whether
to
turne
vs
:
and
yet
is
it
true
that
we
are
sanctified
〈◊〉
redemed
.
Notwithstanding
this
redemption
is
hidden
:
but
th●
temptation
is
felt
both
in
the
spirite
and
in
the
flesh
.
Besides
〈◊〉
this
,
the
world
ceaseth
not
to
vexe
vs
,
the
aduersaries
of
the
wo●●
slaunder
vs
and
our
doctrine
,
and
falsely
accuse
vs
,
seeking
a
thousand
occasions
to
molest
vs
,
yea
to
roote
vs
vtterly
from
the
fact
of
the
earth
.
When
a
man
once
feeleth
these
thinges
,
his
heart
trembleth
,
and
cryeth
:
Haue
mercy
vpon
vs
O
Lord
,
haue
mercy
vppon
vs
.
All
this
is
to
sowe
in
teares
,
to
goe
foorth
and
weepe
,
and
to
cary
seede
:
for
so
the
holy
Ghost
calleth
it
.
It
can
not
be
then
but
that
a
Christian
must
needes
be
such
a
sower
as
must
reape
not
in
laughter
,
but
in
bitter
sorrow
and
teares
.
But
thou
wilt
say
:
Where
i●
then
the
laughter
which
is
preached
to
the
redemed
,
whereof
Dauid
spake
a
litle
before
?
In
the
spirite
.
For
looke
how
much
faith
thou
hast
,
so
much
laughter
thou
hast
also
.
But
sometimes
this
laughter
is
lost
and
turned
into
mourning
:
yet
are
we
not
forsaken
.
For
the
promise
is
sure
,
that
we
shall
reape
in
ioy
.
Moreouer
we
must
not
vnderstand
here
by
sowing
,
the
office
of
teaching
onely
,
as
Paule
vseth
it
:
which
sow
vnto
you
spirituall
thinges
,
&c.
but
it
signifieth
the
life
of
the
godly
,
with
the
whole
course
and
all
the
actions
thereof
which
they
take
in
hand
in
respect
of
their
vocation
.
For
these
are
,
as
it
were
,
seedes
of
the
life
to
come
,
which
life
we
enioy
and
possesse
in
hope
.
For
our
saluation
is
sure
&
certaine
,
and
the
victory
ouer
sinne
,
hell
,
and
death
is
ours
,
but
yet
in
hope
.
Notwithstanding
so
long
as
we
are
in
this
life
,
we
remayne
alwayes
in
teares
and
mourning
,
The
world
shall
reioyce
but
you
shall
sorrow
,
but
your
sorrow
shall
be
turned
into
ioy
.
This
must
we
looke
for
,
and
with
this
hope
must
we
ouercome
all
sorrowes
and
vexations
.
For
we
are
in
the
sight
of
God
like
vnto
wild
beastes
,
whom
he
suffereth
continually
to
be
vexed
&
coursed
of
the
hunters
,
so
that
we
neuer
seeme
to
be
in
safety
.
For
a
Christian
without
afflictions
is
nothing
.
We
see
how
he
suffred
Peter
,
Paule
and
all
the
faithfull
to
be
persecuted
of
the
hunters
,
that
is
,
of
the
Sinagoge
,
the
Emperours
&
Princes
,
to
the
end
that
they
might
learne
to
be
humble
in
them selues
,
&
not
to
be
proud
.
Seing
then
that
all
they
which
will
liue
godly
in
Christ
Iesu
,
must
suffer
persecution
,
we
must
hold
fast
this
consolation
,
whereby
we
may
,
as
it
were
,
season
these
afflictions
,
namely
that
the
holy
Ghost
doth
here
prophecie
that
we
must
sow
in
teares
,
but
biddeth
vs
be
of
good
comfort
notwithstanding
:
for
the
more
plentiful
&
bitter
the
teares
be
,
the
greater
laughter
&
ioy
shall
follow
:
like
as
he
setteth
forth
also
a
contrarie
example
.
The
world
soweth
in
laughter
,
but
afterwards
it
reapeth
in
euerlasting
sorow
,
anguish
&
misery
.
But
our
tentations
&
afflictions
do
here
endure
but
for
a
litle
while
.
Let
vs
therfore
patiently
suffer
in
hope
that
in
steede
of
this
paynfull
sowing
for
so
small
a
time
,
we
shall
hereafter
reape
euerlasting
ioy
and
blessednes
.
And
this
also
bringeth
great
consolation
,
that
albeit
our
whole
life
be
full
of
sorrow
,
bitter
afflictions
,
and
a
sowing
altogither
in
teares
,
yet
God
will
suffer
no
tentations
alwaies
to
continue
.
But
like
as
stormes
and
tempests
haue
their
seasons
,
and
afterwards
commeth
faire
wether
,
as
also
after
labour
followeth
rest
and
quietnes
:
euen
so
experience
doth
teach
vs
that
when
our
heartes
haue
bene
vexed
and
oppressed
with
cogitations
of
desperation
,
mistrust
,
impatiencie
before
God
and
the
world
,
for
a
day
,
two
,
or
three
or
else
longer
,
God
reyseth
them
vp
againe
with
some
spirituall
comfort
.
For
if
tentations
should
last
alwayes
,
who
shoulde
be
able
to
endure
them
,
yea
we
should
fal
away
from
God
for
euer
.
Therfore
our
afflictions
are
tempred
with
some
consolations
,
that
we
should
know
that
God
wil
not
suffer
vs
to
be
altogither
swallowed
vp
with
sorrow
.
He
will
correct
vs
,
as
the
Psalme
sayth
,
but
wil
not
giue
vs
ouer
vnto
death
.
He
suffereth
vs
to
be
cast
downe
,
but
he
reacheth
out
his
hand
to
reyse
vs
vp
again
.
But
contrariwise
Satan
&
the
worlde
doe
not
cease
,
with
perpetual
hatred
&
insaciable
malice
to
rage
against
vs
.
Let
vs
learne
therefore
to
know
these
things
,
and
that
we
must
suffer
afflictions
and
sow
in
teares
,
lest
when
tentation
commeth
we
be
offended
as
though
some
new
or
straunge
thing
were
hapned
vnto
vs
,
and
so
flie
from
God
&
fall
to
dispaire
:
And
let
vs
hold
fast
this
consolation
,
that
our
haruest
is
in
heauen
,
euen
life
euerlasting
,
which
we
shall
reape
with
ioy
:
and
moreouer
,
that
our
tentations
are
so
tempred
in
this
life
that
we
may
be
able
to
beare
them
,
according
to
the
saying
of
S.
Paule
:
God
is
faithful
,
which
wil
not
suffer
vs
to
be
tempted
aboue
that
we
are
able
to
beare
,
but
will
giue
an
ishue
or
outscape
euen
with
the
tentation
.
Some
times
in
deed
it
semeth
vnpossible
for
vs
to
endure
the
tentation
or
affliction
any
longer
,
but
Gods
power
is
made
perfect
in
our
infirmitie
.
Verse
.
6.
They
goe
(
or
going
they
goe
)
forth
and
weepe
,
carying
precious
seede
:
but
they
shall
returne
with
ioy
&
bring
their
sheues
with
them
.
Howe
could
the
state
of
the
Church
or
the
passage
wherein
it
walketh
vnder
the
holy
crosse
be
more
liuely
expressed
.
Whereby
we
may
learne
so
to
arme
our
mindes
that
we
lose
not
that
laughter
which
by
faith
we
haue
apprehended
:
but
may
encrease
and
waxe
strong
,
and
feele
this
laughter
more
and
more
in
vs
.
For
faith
and
the
life
of
Christians
is
not
hyprocrisie
,
as
their
whole
life
and
religion
is
which
are
shut
vp
in
cloisters
,
which
seeke
to
come
to
perfection
by
certaine
speculations
of
the
spirituall
vnion
(
as
they
call
it
)
:
but
altogither
in
vayne
,
as
I
haue
proued
by
mine
owne
experience
.
For
when
I
did
moste
earnestly
by
this
meanes
seeke
to
attaine
to
perfection
,
I
could
neuer
feele
any
●ast
thereof
.
Wherefore
it
is
nothing
but
deceit
and
hypocrisie
.
But
the
Christian
life
is
that
which
is
here
described
,
that
is
,
to
be
exercised
with
tentations
and
afflictions
vnder
the
crosse
,
and
to
apprehend
the
word
.
This
is
our
true
vnion
with
God
,
which
consisteth
in
practise
:
In
the
which
vnion
we
must
dayly
increase
,
because
of
the
flesh
,
the
worlde
&
the
deuill
,
which
do
exercise
vs
with
continuall
tentations
.
For
except
in
these
daungers
we
haue
recourse
vnto
the
worde
&
prayer
,
we
are
gone
.
The
crosse
therefore
is
the
meane
wherewith
God
will
haue
vs
,
not
swallowed
vp
and
consumed
,
but
exercised
,
that
we
may
daily
growe
more
and
more
towardes
perfection
.
Moreouer
,
concerning
the
text
,
it
forceth
litle
whether
ye
take
this
verse
as
a
repetition
of
that
which
goeth
before
,
or
whether
ye
deuide
them
,
&
referre
this
verse
to
the
consolation
of
this
present
life
,
and
the
former
verse
to
the
consolation
of
the
life
to
come
.
Notwithstanding
it
seemeth
to
me
that
the
intent
of
the
Prophet
is
here
,
properly
to
signifie
that
afflictions
doe
not
come
vnto
the
faithfull
once
onely
and
no
more
.
For
although
consolations
are
now
and
then
intermixed
,
yet
one
tentation
followeth
an
other
:
so
that
all
their
life
is
in
a
maner
nothing
else
but
a
continuaunce
of
tentations
.
So
hath
it
alwayes
bene
that
when
one
heresie
was
ouercome
in
the
church
,
an
other
hath
sprong
vp
:
when
one
tyranne
by
the
hand
of
God
hath
bene
oppressed
,
there
hath
risen
vp
an
other
.
So
priuatly
also
Gods
children
doe
feele
that
one
tentation
,
one
affliction
or
desperation
being
ouercome
,
an
other
followeth
,
and
the
end
of
one
trouble
is
the
beginning
of
an
other
.
This
continuance
of
the
crosse
he
seemeth
also
to
expresse
by
this
repetition
,
when
he
saith
:
Going
they
goe
foorth
,
For
there
is
no
ende
of
teares
before
we
goe
downe
into
the
graue
.
Where
the
Interpreters
haue
translated
:
Good
or
precious
seede
,
let
them
that
are
learned
in
the
Hebrew
tongue
,
see
to
it
:
for
the
figure
is
to
farre
fette
.
He
seemeth
rather
to
signifie
a
prolonging
or
deferring
of
time
,
so
that
he
expresseth
a
continuaunce
of
tentations
,
whereof
I
spake
before
.
The
sense
and
meaning
then
is
,
The
seede
which
they
carry
is
long
deferred
or
prolonged
:
As
if
you
should
say
:
They
liue
a
painefull
,
sorrowfull
,
and
a
tedious
life
.
Day
by
day
they
are
exercised
with
new
troubles
and
afflictions
,
which
follow
them
without
ceasing
.
So
that
this
seede
thus
prolonged
and
caried
for
a
long
season
,
is
nothing
else
but
tentations
continuing
and
succeding
one
after
an
other
,
one
still
following
vpon
an
other
.
But
what
is
the
ende
of
this
continuance
?
Euen
this
,
that
they
shall
possesse
eternall
ioy
and
felicitie
.
As
the
author
of
the
Epistle
to
the
Hebrewes
doth
notably
declare
.
No
chastising
(
sayth
he
)
for
the
present
time
seemeth
to
be
ioyous
,
but
greeuous
(
here
you
heare
of
teares
)
:
but
afterward
it
bringeth
the
quiet
frute
of
righteousnes
vnto
them
which
are
thereby
exercised
(
here
you
heare
that
they
shall
returne
with
ioy
)
.
Albeit
then
that
this
seede
is
prolonged
and
deferred
,
yet
is
it
not
so
for
euer
:
but
the
ioy
that
shall
follow
is
euerlasting
.
Thus
the
kingdom
of
Christ
consisteth
not
in
the
power
and
riches
of
the
world
,
but
in
eternall
redemption
,
which
we
must
attaine
vnto
through
great
afflictions
and
infinite
crosses
.
Wherein
notwithstanding
we
are
supported
by
the
word
and
prayer
,
vntill
we
come
to
the
fulnes
of
our
saluation
in
the
kingdom
of
heauen
.
The
127.
Psalme
.
Except
the
Lorde
builde
the
house
,
they
labour
in
vaine
that
build
it
.
The
argument
of
the
Psalme
.
This
Psalme
beareth
the
title
of
Salomon
,
and
in
deede
it
seemeth
that
Salomon
was
the
author
thereof
.
For
Salomon
in
all
his
books
sheweth
him selfe
to
be
a
politicall
teacher
,
and
handleth
not
the
principall
article
of
his
father
Dauid
as
touching
iustification
,
or
as
touching
Christ
the
heire
and
ofspring
of
Dauid
:
but
he
treateth
of
those
thinges
wherein
he
him selfe
was
exercised
,
and
whereunto
he
was
appoynted
of
God
:
that
is
to
say
,
of
things
perteining
to
ciuill
gouernment
.
And
this
he
doth
in
such
sorte
,
as
in
politicall
matters
no
Philosopher
did
euer
teach
.
For
he
applieth
all
ciuill
gouernment
vnto
faith
,
&
whatsoeuer
is
done
either
in
the
common
wealth
or
houshold
affaires
,
the
same
he
referreth
altogither
to
the
diuine
&
spirituall
gouernment
,
which
other
writers
,
whether
they
be
Philosophers
or
Oratours
,
do
not
.
For
albeit
both
lawes
do
teach
,
&
reason
also
doth
shew
by
what
meanes
a
common
wealth
or
a
family
may
rightly
be
gouerned
,
yet
doe
they
not
teach
from
whence
the
successe
therof
must
be
loked
for
,
that
the
things
which
are
well
deuised
,
may
prosper
&
take
good
effect
.
For
reason
knoweth
but
onely
the
materiall
and
the
formall
cause
:
the
finall
and
efficient
cause
it
knoweth
not
:
that
is
,
it
knoweth
not
from
whence
ciuill
and
houshold
gouernment
commeth
and
by
whom
it
is
preserued
,
or
to
what
ende
it
tendeth
.
Aristotle
,
Aristotle
and
others
,
howe
and
wherein
they
erre
.
Xenophon
,
Plato
,
Cicero
and
others
,
although
they
wrote
very
well
of
ciuill
gouernment
,
yet
doe
they
not
teach
the
true
efficient
and
the
finall
cause
thereof
.
For
they
thinke
publike
peace
,
honestie
and
glorie
to
be
the
finall
and
the
principall
cause
.
And
the
efficient
cause
they
make
a
wise
man
or
a
prudent
Magistrate
,
or
(
as
they
term
him
)
a
good
man
or
a
good
Citizen
.
But
we
shall
heare
Salomon
disputing
farre
otherwise
.
For
they
haue
and
doe
follow
onely
the
iudgement
of
reason
:
but
he
hath
the
holy
Ghost
which
teacheth
him
the
finall
and
efficient
cause
of
ciuill
and
houshold
gouernment
.
He
hath
also
reason
and
experience
:
for
he
gouerned
both
a
common
wealth
and
a
family
.
Wherefore
he
is
taught
,
not
only
by
the
holy
Ghost
,
but
also
by
experience
,
to
speake
as
he
doth
.
For
he
was
occupied
in
great
affaires
,
and
had
experience
of
high
and
weighty
matters
.
And
we
ought
the
more
highly
to
esteme
of
this
Psalme
,
for
that
it
is
written
of
so
excellent
a
man
concerning
true
politicall
and
houshold
gouernment
.
Which
Psalme
,
although
it
be
but
short
(
for
it
conteyneth
but
only
sixe
verses
)
yet
is
it
full
of
singular
doctrine
.
And
as
for
the
formall
and
materiall
cause
,
he
toucheth
them
not
.
For
he
seeth
that
there
are
houses
already
,
there
are
common
wealthes
well
ordered
and
also
furnished
with
good
lawes
and
Magistrates
.
But
is
that
enough
?
No
forsoth
.
For
the
two
principall
causes
are
yet
lacking
.
For
as
touching
the
formall
cause
,
it
may
be
that
the
Gentiles
had
better
lawes
then
the
Iewes
.
And
as
touching
the
materiall
cause
,
it
may
be
also
that
some
Magistrates
among
the
Gentiles
were
better
then
they
which
were
among
the
people
of
God
.
But
these
are
but
onely
the
matter
and
the
forme
.
We
must
goe
further
therefore
,
The
principal
causes
of
the
good
gouernment
of
common
wealthes
and
families
.
and
seeke
to
know
the
principall
causes
of
common
wealthes
and
houshold
gouernment
,
who
it
is
that
maketh
a
common
wealth
and
familie
,
also
to
what
ende
he
ordeyneth
the
same
.
These
causes
the
Gentiles
&
naturall
reason
do
not
know
.
For
reason
beholdeth
but
onely
the
matter
and
the
forme
,
and
because
she
knoweth
not
the
efficient
cause
therof
,
she
goeth
about
to
gouerne
common
weales
and
families
according
to
that
ende
which
she
her selfe
doth
imagine
.
Therefore
she
is
deceaued
and
all
her
policies
and
deuises
come
to
naught
.
So
Demosthenes
taketh
vpon
him
to
rule
the
common
wealth
of
Athens
:
Iulius
Caesar.
Iulius
Caesar
.
Nowe
therefore
commeth
this
teacher
Salomon
,
which
hath
a
farre
other
maner
of
spirite
ioyned
with
great
experience
,
which
teacheth
who
is
the
author
and
the
ende
,
The
efficient
cause
of
the
true
gouernment
of
conmon
wealths
&
housholds
.
that
is
to
say
,
the
efficient
and
the
finall
cause
of
ciuill
and
houshold
gouernment
:
For
he
comprehendeth
both
,
and
teacheth
that
he
which
would
happily
gouerne
a
familie
or
a
common
wealth
,
should
not
make
him selfe
the
principall
cause
therof
,
for
then
should
he
ouerthrow
al.
For
in
both
kinds
of
life
a
man
shall
finde
many
troubles
,
which
will
vexe
and
torment
his
minde
,
driue
him
to
impaciencie
,
cause
him
to
despaire
and
to
be
weary
of
all
togither
,
yea
and
to
say
that
Satan
brought
him
into
those
calamities
.
And
not
without
cause
:
For
why
doth
he
presume
to
take
vppon
him
such
a
gouernment
,
as
is
farre
aboue
his
power
.
So
Demosthenes
being
oppressed
with
many
troubles
in
the
common
weale
,
sayd
that
if
there
were
two
wayes
set
before
him
,
the
one
leading
to
the
common
weale
and
the
other
to
death
,
he
would
chuse
the
way
that
leadeth
vnto
death
before
the
other
.
Likewise
it
hapneth
in
houshold
gouernment
.
The
abuse
of
matrimonie
and
houshold
gouernment
.
He
that
entreth
into
matrimonie
promiseth
vnto
him selfe
all
easy
&
pleasaunt
thinges
.
He
thinketh
it
an
easie
matter
to
frame
his
wife
,
to
bring
vp
his
children
and
to
order
his
family
as
he
him selfe
doth
imagine
.
When
these
things
proue
contrary
to
his
expectation
,
&
either
his
wife
is
disobedient
,
his
children
stubborn
&
vnthankful
,
his
family
negligent
,
or
his
neighbours
troublesome
&
vnquiet
(
for
the
troubles
of
matrimony
are
infinit
)
he
becommeth
vnpatient
,
The
burdens
of
matrimony
are
infinit
.
&
beginneth
to
complayne
,
saying
that
if
he
had
knowen
thus
much
before
,
he
would
neuer
haue
married
a
wife
.
Thus
doth
the
foolish
man
bewayle
his
state
and
condition
.
But
what
kind
of
life
is
there
vnder
heauen
wherin
thou
shalt
liue
without
troubles
?
For
where
so
euer
thou
liuest
,
thou
must
needs
be
in
some
part
either
of
the
politike
or
housholde
gouernment
.
Wherefore
thou
must
so
arme
thy selfe
,
that
thou
maist
ouercome
these
troubles
,
and
learne
to
apply
these
thinges
to
an
other
cause
without
thy selfe
,
which
is
stronger
then
thou
art
.
Now
,
the
holy
Ghost
alone
is
that
instructer
which
teacheth
vs
to
cast
our selues
into
the
bosome
of
the
diuine
maiestie
,
&
to
trust
in
him
,
and
so
in
his
name
to
marry
a
wife
,
to
gouerne
our
family
,
to
rule
the
common
weale
,
&c.
Which
thinges
if
they
haue
good
successe
,
it
is
wel
:
If
not
,
yet
is
it
also
well
notwithstanding
.
For
this
is
the
will
of
God
,
that
when
he
hath
once
called
vs
eyther
to
any
publike
office
in
the
common
wealth
,
or
the
gouerning
of
a
familye
,
we
should
with
inuocation
and
prayer
abide
and
constantly
continue
in
the
same
.
And
this
is
the
principall
doctrine
of
this
Psalme
:
whiche
the
Papists
sing
in
all
their
temples
,
and
yet
of
all
men
they
least
vnderstand
those
things
whereof
it
treateth
.
For
they
flie
both
ciuill
and
housholde
gouernment
,
and
yet
are
they
drowned
in
both
:
yea
no
man
is
there
in
more
busy
then
they
are
.
For
the
Pope
&
his
religious
rable
haue
taken
vpon
them
most
impudently
to
gouerne
great
monarkes
and
Princes
,
and
the
cases
and
controuersies
of
matrimony
haue
beene
iudged
and
determined
by
Officialls
and
Commissaries
.
Also
they
haue
ruled
by
their
priuate
&
auricular
confession
both
families
,
kingdoms
and
Empires
.
Thus
it
came
to
passe
that
both
kindes
of
life
were
in
a
maner
vtterly
abolished
.
For
they
condemned
all
those
that
liued
vnder
the
ciuil
gouernment
and
in
matrimony
,
The
Papists
did
condemne
ciuill
gouernment
&
matrimony
as
worldly
kindes
of
life
.
as
secular
or
worldly
kindes
of
life
,
and
counselled
them
to
enter
into
monasteries
&
to
their
monkish
religion
:
like
vnto
the
heathen
Philosophers
,
whiche
commended
the
priuate
&
solitarie
life
aboue
all
other
:
that
is
to
say
,
that
kind
of
life
which
hath
to
do
neither
with
matrimony
nor
any
affaires
of
the
common
weale
.
This
wicked
life
of
the
Papistes
&
the
heathen
Philosophers
God
condemneth
in
the
holy
Scripture
,
wherein
we
see
,
to
our
great
comfort
,
that
there
was
neuer
yet
any
holy
man
which
hath
not
bene
exercised
in
the
affaires
either
of
politike
or
houshold
gouernment
.
For
God
did
thrust
into
the
courts
of
Princes
most
excellent
&
holy
personages
,
as
Helias
,
Heliseus
,
Esaias
,
Daniel
,
&c.
I
say
nothing
of
the
holy
Kings
,
as
Dauid
,
Salomon
,
Ezechias
&
others
.
God
would
also
that
Iohn
the
Baptist
should
be
a
Courtier
and
of
the
Kinges
counsell
,
When
he
hearde
Iohn
he
did
many
thinges
.
So
the
Lorde
hath
alwayes
exercised
his
Sainctes
and
holy
seruauntes
with
the
affaires
either
of
ciuill
or
houshold
gouernment
,
Christ
onely
excepted
,
who
was
the
wisedome
of
the
father
.
He
neither
married
,
nor
bare
rule
in
common
wealth
.
For
it
behoued
him
to
be
a
singular
personage
aboue
all
others
,
and
yet
he
honored
both
kinds
of
life
,
that
is
,
both
marriage
and
ciuill
gouernment
.
The
idle
bellied
Monkes
would
haue
nothing
to
doe
with
ciuill
or
houshold
affaires
The
life
therefore
of
the
Monkes
,
and
the
whole
rable
of
the
popish
religious
orders
is
altogither
deuilish
,
in
that
they
will
haue
nothing
to
doe
with
ciuill
or
housholde
affaires
.
And
in
deede
they
doe
wisely
,
which
seke
rather
to
liue
in
ease
,
quietnes
&
pleasure
,
with
the
name
and
opinion
of
holynes
,
then
to
be
turmoyled
and
vexed
with
the
miserable
cares
and
calamities
wherof
the
life
of
man
is
full
.
They
choose
that
which
is
most
sweete
and
pleasaunt
,
and
leaue
the
dregges
,
the
great
cares
and
troubles
of
bringing
vp
children
,
of
guiding
a
familie
,
of
gouerning
the
common
wealth
and
such
like
,
vnto
others
.
Like
as
also
with
their
hypocrisie
they
haue
deceiued
the
whole
world
,
and
so
snared
the
consciences
of
those
which
liued
either
in
matrimonye
,
or
in
the
politike
state
,
that
they
executed
those
functions
and
duties
against
their
willes
,
The
Monks
could
nether
teach
nor
comfort
men
in
their
necessities
.
whereunto
they
were
called
of
God
.
For
if
a
maried
man
or
a
Magistrate
complayned
vnto
them
of
the
troubles
either
of
their
houshold
or
ciuill
affayres
,
they
did
not
onely
not
comfort
or
encourage
them
patiently
to
bear
those
burthens
,
but
perswaded
them
to
forsake
those
godly
kindes
of
life
and
to
enter
into
Monasteries
:
yea
they
went
so
farre
,
that
when
they
dyed
,
they
buryed
them
in
a
Friers
coule
.
They
knew
not
that
matrimony
and
ciuill
gouernment
are
ordained
and
created
of
God
.
They
knewe
not
that
such
should
rather
haue
bene
exhorted
to
patience
,
comforted
and
taught
that
God
had
appoynted
them
to
liue
in
the
state
of
matrimony
and
to
serue
the
common
wealth
,
that
their
vocation
was
of
God
and
pleased
God
,
and
therfore
they
ought
not
to
haue
forsaken
these
kinds
of
life
,
but
if
any
troubles
hapned
they
ought
to
haue
borne
them
patiently
for
Gods
cause
,
&
to
commend
them selues
and
their
affaires
wholy
vnto
God
.
Thus
should
mens
consciences
haue
bene
enstructed
and
comforted
.
But
this
coulde
the
Papistes
neuer
doe
.
The
cause
whereof
is
,
for
that
they
haue
no
practise
or
experience
of
these
matters
:
they
haue
but
onely
an
idle
and
a
naked
speculation
thereof
,
and
moreouer
,
they
are
destitute
of
the
holy
Ghost
.
But
Salomon
hath
both
the
one
and
the
other
:
that
is
to
say
,
experience
both
of
politike
and
housholde
gouernment
,
and
also
the
holy
Ghoste
.
By
these
scholemasters
he
learned
that
the
affaires
of
men
cannot
be
gouerned
by
their
owne
policie
and
wisedome
,
but
that
all
thinges
are
ruled
and
guided
by
the
wisedom
of
God
.
Naaman
Syrus
brought
vnto
the
common
wealth
,
Naaman
Syrus
.
not
onely
great
wisedome
,
but
the
text
saith
,
that
he
was
giuen
for
the
deliuerance
of
Syria
:
that
is
to
say
,
his
greate
wisedom
had
bene
vnprofitable
if
God
had
not
geuen
good
successe
thereunto
.
So
if
any
man
become
a
good
Prince
or
a
good
Magistrate
,
he
hath
not
this
by
the
gift
of
nature
,
by
his
good
bringing
vp
,
or
by
learning
,
but
it
is
the
singular
gift
of
God
.
And
this
doth
experience
afterwardes
teach
,
when
thinges
come
oftentimes
to
passe
contrary
to
mans
expectation
.
The
same
hapneth
also
to
the
marryed
man
.
For
howe
often
doe
his
deuises
and
purposes
come
to
nothing
?
True
it
is
therefore
that
is
commonly
said
,
man
purposeth
but
God
disposeth
:
The
hart
of
man
purposeth
his
way
,
but
the
Lorde
guideth
his
steppes
.
Thou
art
in
distresse
and
deuisest
with
thy selfe
by
what
meanes
and
policie
thou
maist
bring
thy self
out
of
trouble
:
but
thy
purpose
is
disapointed
&
by
the
same
deuises
and
policies
wherunto
thou
didest
trust
,
thou
hurtest
thy selfe
and
ouerthrowest
thine
owne
cause
.
This
bringeth
great
impatiencie
.
Learne
therefore
that
by
thine
owne
wisedom
&
policie
thou
art
notable
to
rule
thine
owne
body
:
Nowe
then
shouldest
thou
be
able
to
gouerne
the
bodyes
and
the
mindes
of
other
in
any
one
house
,
citie
or
common
wealth
?
The
way
of
man
is
not
in
him selfe
,
neither
is
it
in
man
to
walke
and
to
direct
his
steppes
.
So
this
body
which
thou
bearest
about
is
not
in
thine
owne
handes
.
This
is
the
true
maner
of
teaching
as
touching
ciuill
and
houshold
gouernment
,
Doctrine
concerning
ciuil
&
housholde
gouernment
.
namely
to
shew
the
efficient
and
the
final
cause
thereof
.
And
this
doctrine
is
so
much
the
more
necessary
,
for
that
we
are
all
vnder
the
one
of
these
two
gouernments
.
For
although
thou
be
not
a
married
man
,
yet
must
thou
needes
be
in
some
part
of
the
houshold
gouernment
.
For
either
thou
art
a
sonne
,
a
daughter
,
a
seruaunt
,
or
thou
hast
seruants
or
neighbours
,
or
else
thou
are
in
some
place
and
calling
in
the
house
or
in
the
societie
of
men
.
Nowe
,
it
cannot
be
auoyded
,
but
that
many
thinges
will
happen
vnto
thee
in
thy
vocation
,
both
tedious
and
greeuous
.
Wherefore
thou
must
learne
how
to
behaue
thy selfe
in
these
kindes
of
life
,
also
from
whence
they
come
,
and
to
what
ende
they
are
ordayned
.
But
of
all
others
,
they
haue
most
neede
of
this
knowledge
which
are
placed
in
authoritie
or
any
kinde
of
life
aboue
others
,
to
whom
it
belongeth
to
rule
either
in
the
common
wealth
or
to
gouerne
a
family
,
that
they
may
know
what
is
the
end
of
their
rule
&
gouernment
.
This
Psalme
therefore
properly
pertaineth
to
Salomons
Ecclesiastes
,
and
not
only
conteineth
the
same
doctrine
,
This
Psalme
conteineth
the
summe
and
effect
of
the
booke
of
the
Ecclesiastes
of
Salomon
.
but
in
a
maner
the
same
wordes
also
.
In
Ecclesiastes
he
saith
:
I
haue
seene
vanities
:
that
is
,
I
haue
seene
that
there
hath
bene
no
successe
eyther
in
housholde
or
in
politike
gouernment
,
but
vexation
of
spirit
was
in
them
both
.
Wherefore
there
is
nothing
better
for
a
man
then
to
reioyce
in
God
,
and
to
doe
good
in
his
life
as
much
as
he
is
able
.
This
Psalme
therefore
seemeth
to
be
,
as
it
were
a
briefe
summe
of
that
booke
,
By
me
kings
rule
.
So
the
father
is
the
instrument
of
generation
,
But
God
is
the
fountaine
and
author
of
life
.
Likewise
the
Magistrate
is
but
the
instrument
wherby
God
maintaineth
peace
and
politike
lawes
.
The
husband
and
wife
are
the
instrumentes
whereby
both
house
&
goods
are
preserued
.
The
knowledge
hereof
bringeth
great
consolation
.
For
if
matters
fal
out
otherwise
,
or
if
we
doe
not
attaine
to
the
ende
whereunto
they
were
appoynted
,
we
may
sa
yt
I
am
but
an
instrument
,
and
these
thinges
are
not
in
my
power
,
but
are
gouerned
of
a
greater
and
an
higher
power
.
Wherfore
if
my
wife
dye
,
if
my
children
dye
,
if
any
other
trouble
,
affliction
or
calamitie
happen
,
say
:
These
thinges
are
not
in
my
hand
,
I
am
but
onely
as
an
instrument
,
I
doe
all
that
I
can
,
I
labour
and
trauel
,
I
am
carefull
and
vigilant
,
but
the
Lord
in
whose
hands
all
these
things
are
,
giue
good
successe
or
else
all
my
endeuour
,
all
my
trauell
is
in
vaine
.
For
if
the
first
cause
be
lacking
,
the
second
cause
can
doe
nothing
.
And
thus
teacheth
this
Psalme
as
touching
the
efficient
cause
.
In
like
maner
it
teacheth
also
concerning
the
final
cause
:
The
finall
cause
of
ciuill
and
houshold
gouernment
.
Wherby
we
may
vnderstand
that
all
things
are
the
meere
gift
of
God
,
and
perteyne
to
the
glory
and
the
seruice
of
God
,
&
not
to
our
own
glory
and
our
owne
pleasure
:
So
that
we
ought
to
say
,
thus
hath
the
Lord
done
:
he
hath
giuen
this
happy
ende
:
To
him
therefore
be
praise
and
glory
for
euer
.
Amen
.
Verse
.
1.
Except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
.
These
are
wordes
of
great
force
and
power
,
whereby
he
generally
condemneth
all
our
labour
&
trauell
,
declaring
that
it
is
not
the
efficieut
cause
of
those
commodities
for
the
which
we
trauell
.
Here
view
and
consider
all
the
histories
,
both
holy
and
prophane
,
of
all
nations
,
and
ye
shall
see
that
God
gaue
such
a
gift
vnto
many
,
that
they
began
to
rule
both
common
wealthes
and
families
with
great
commendation
.
But
when
they
sawe
that
there
followed
no
good
successe
,
they
were
vtterly
discouraged
,
&
often
tymes
for
their
great
care
&
trauel
,
they
gained
nothing
else
,
but
extreme
ingratitude
.
Many
wise
and
politike
gouerners
,
deseruing
well
of
the
common
wealth
,
haue
bene
euill
vsed
,
condemned
and
cast
into
exile
.
Howe
many
excellent
men
in
the
common
wealth
of
Athens
,
howe
many
emonges
the
Lacedemonians
,
how
many
in
the
common
wealth
of
Rome
were
condemned
&
cast
into
exile
by
vnthankfull
citizens
?
Yea
this
is
generally
the
condition
of
all
men
which
in
their
vocation
,
whether
it
be
priuat
or
publike
,
endeuour
to
liue
vprightly
,
and
carefully
trauell
to
doe
good
in
the
common
weale
,
that
they
being
hindred
by
the
malice
&
deceitful
prac●ises
of
others
,
ran
neuer
bring
to
passe
that
they
take
in
hand
.
For
Satan
deuiseth
so
many
letts
,
stirreth
vp
so
many
enemies
,
such
hatred
&
conspiracies
against
them
,
that
either
they
are
ouercome
with
impacience
and
so
cast
away
all
care
of
the
common
wealth
,
or
being
moued
with
great
indignation
,
they
become
cruel
against
those
whom
they
see
to
withstand
their
proceedings
.
Thus
eyther
of
a
desperate
mind
they
forsake
all
,
or
with
crueltie
and
tiranny
they
wil
rule
all
.
We
must
walke
in
the
midde
way
,
and
keepe
a
meane
.
But
let
vs
learne
to
keepe
a
meane
:
and
if
God
haue
called
vs
to
the
gouernment
of
a
familie
,
let
vs
say
:
O
Lorde
,
thou
hast
giuen
me
a
wife
,
house
,
and
children
:
Ouer
these
by
thy
authoritie
I
am
made
a
ruler
.
I
will
doe
therefore
what
in
me
lyeth
,
that
all
thinges
may
be
well
gouerned
.
If
they
haue
not
such
successe
as
I
desire
,
I
will
write
,
Patience
.
But
if
they
come
well
to
passe
and
take
good
successe
,
then
wil
I
say
,
thankes
and
praise
be
vnto
thee
O
Lord.
It
is
not
my
work●
,
but
thy
gift
alone
.
And
euen
so
must
he
doe
which
is
called
to
any
office
in
the
common
wealth
,
which
hath
farre
more
neede
of
this
holy
counsell
,
because
of
the
great
troubles
and
trauells
which
he
must
susteyne
.
He
that
is
able
thus
to
doe
,
shall
liue
quietly
in
matrimony
and
in
the
gouernment
of
the
common
wealth
and
shal
enioy
the
comfort
and
tranquilitie
of
heart
and
conscience
in
the
middes
of
all
daungers
and
calamities
.
Wherefore
this
I
often
teach
,
and
this
counsell
I
giue
,
that
such
as
enter
into
any
office
in
the
common
wealth
,
They
that
enter
into
any
publike
office
,
or
into
matrimonie
,
must
beginne
with
inuocation
and
calling
vpon
God
.
or
into
matrimony
,
should
begin
with
inuocation
of
Gods
holy
name
and
prayer
:
So
that
who
so
euer
would
marry
a
wife
,
should
earnestly
call
vpon
God
and
craue
his
helpe
,
that
he
would
,
not
onely
giue
him
a
good
wife
,
but
also
that
he
would
gouerne
and
direct
the
whole
course
of
his
life
.
For
when
this
is
neglected
,
he
marrieth
a
wife
vpon
hope
that
he
shall
haue
such
a
one
as
his
new
loue
doth
imagine
.
But
afterwards
,
when
it
falleth
out
otherwise
,
so
that
he
findeth
some
fault
in
his
wife
,
or
els
some
other
trouble
hapneth
,
then
either
he
becommeth
a
lion
in
his
owne
house
(
as
Salomon
saith
)
and
is
sory
for
that
he
hath
done
,
or
else
neglecting
his
familie
,
he
goeth
one
way
and
his
wife
an
other
,
and
so
he
wasteth
all
that
he
hath
.
For
when
he
seeth
that
all
thinges
which
he
thought
should
haue
had
most
happy
successe
,
fall
out
cleane
contrary
to
his
expectation
,
he
rageth
and
layeth
all
the
fault
in
matrimonie
,
but
most
wickedly
.
For
thy
fauk
and
thy
folly
it
is
,
which
so
doest
,
since
thou
wilt
needes
be
the
efficient
cause
of
the
gouerning
and
guyding
of
thy
familie
:
which
thing
God
hath
not
giuen
vnto
thee
:
For
thou
shouldest
haue
bene
but
onely
the
instrumentall
thereof
.
Wherfore
submitte
thy selfe
rather
to
an
other
master
and
gouerner
and
say
:
O
Lord
,
teach
thou
me
,
that
I
may
rightly
gouerne
my
familie
,
execute
my
office
in
the
common
wealth
,
&c.
Rule
thou
and
he
thou
my
helper
,
Godly
Magistrates
and
maried
folke
howe
they
ought
to
vse
them selues
.
that
I
offend
not
:
for
I
will
doe
that
in
me
lyeth
.
If
it
take
good
successe
,
I
will
acknowledge
thy
gift
,
thanke
thee
and
praise
thy
name
.
If
it
succeede
not
,
yet
will
I
beare
it
with
patience
.
For
thou
art
the
first
cause
,
and
I
am
but
the
second
cause
:
thou
art
the
creator
,
thou
art
all
in
all
and
workest
all
,
and
I
am
but
the
instrument
.
If
we
with
heart
and
minde
thus
prepared
would
seeke
to
gouerne
,
all
thinges
would
prosper
and
happily
proceed
.
But
now
,
whether
ye
behold
the
Magistrate
or
new
maried
persons
,
ye
shall
see
great
presumption
.
For
they
so
beginne
all
thinges
that
they
take
in
hande
,
as
though
it
were
impossible
they
should
come
otherwise
to
passe
then
they
themselues
doe
imagine
.
They
begin
as
though
they
were
the
first
and
the
efficient
cause
,
and
appoynt
such
an
ende
to
their
deuises
and
enterprises
as
serueth
to
their
owne
glory
and
pleasure
.
But
God
sayth
.
Thus
shalt
thou
not
doe
,
for
then
shalt
thou
perish
.
And
worthely
:
For
they
are
rebells
and
blasphemers
which
will
presume
vpon
that
which
belongeth
to
the
first
cause
alone
.
For
when
eyther
the
pen
will
teach
the
scribe
how
to
write
,
or
the
axe
wil
teach
the
carpenter
how
to
square
his
timber
,
nothing
can
be
wel
done
.
And
euen
so
is
it
in
this
case
,
when
we
will
take
vpon
vs
such
gouernment
as
belongeth
to
God
alone
.
It
is
expedient
for
you
to
consider
the
examples
of
this
great
folly
,
which
are
to
be
seene
euery
where
aboundantly
in
Princes
Courts
,
in
cities
,
and
families
.
For
thus
doe
they
think
:
I
am
the
author
and
master
of
this
familie
,
this
policie
,
this
gouernment
,
&c.
Moste
worthely
therefore
are
they
troubled
and
vexed
when
there
followeth
no
such
successe
as
they
looked
for
.
And
herevpon
followeth
(
as
I
said
)
eyther
a
miserable
confusion
both
in
houshold
and
politike
gouernment
,
or
else
playne
tyranny
.
So
in
matrimony
,
if
neither
the
husband
will
beare
with
his
wife
,
nor
the
wife
will
giue
place
to
her
husband
,
not
onely
the
mutuall
loue
and
concord
in
matrimony
is
broken
,
but
also
it
so
falleth
out
,
that
the
husband
is
chaunged
into
a
tyranne
,
or
else
he
neglecteth
and
forsaketh
all
togither
.
What
must
we
here
doe
?
The
Pope
aunswereth
and
giueth
this
counsell
,
that
we
should
flie
into
some
solitary
place
,
or
into
some
monastery
.
Not
so
,
saith
the
holy
Ghost
:
This
is
not
the
counsell
of
God
,
but
of
the
deuill
.
But
thus
do
thou
.
Consider
that
thou
art
Gods
instrument
,
&
beleue
that
there
is
yet
an
other
magistrate
and
principall
gouernour
of
the
house
,
The
principall
master
of
the
houshold
&
magistrate
is
God
.
whose
name
is
the
Lord.
Except
he
be
the
principall
cause
,
it
shall
followe
,
as
this
Psalme
saith
,
that
the
house
shall
not
be
builded
,
and
that
neither
politike
nor
householde
gouernment
shall
prosper
.
So
must
we
iudge
also
of
the
finall
cause
.
If
thou
wilte
referre
all
things
to
that
ende
which
thou
hast
imagined
,
and
thinkest
that
thou
shalt
not
be
deceiued
,
thou
errest
,
as
experience
teacheth
.
One
man
taketh
vppon
him
an
office
in
the
common
wealth
,
to
get
estimation
and
dignitie
,
and
findeth
the
contrary
.
An
other
by
matrimony
seeketh
pleasure
,
seeketh
a
bewtifull
and
obedient
wife
,
but
he
is
deceiued
and
proueth
also
the
contrary
.
And
well
worthy
.
For
why
doest
thou
presume
to
rule
either
in
politike
or
houshold
gouernment
as
a
God
,
and
thinkest
that
thy
wisedom
and
thy
policy
are
able
to
gouerne
these
thinges
,
and
that
thou
hast
no
neede
to
lift
vp
thine
eyes
to
him
which
is
aboue
and
to
desire
his
helpe
?
When
thou
seest
therefore
that
afterwardes
it
falleth
out
otherwise
,
then
doest
thou
learne
to
sing
this
Psalme
.
Except
the
Lord
builde
the
citie
they
labour
in
vaine
that
builde
it
.
Before
thou
thoughtest
that
there
was
no
other
Lord
or
gouerner
besides
thy selfe
,
of
whose
help
thou
shouldest
haue
need
to
gouerne
thy
house
.
Others
which
are
not
come
to
this
knowledge
,
either
are
at
continuall
debate
with
their
wiues
,
or
else
they
forsake
both
wiues
&
families
and
flie
away
,
Worthely
,
worthely
,
iustly
and
by
the
iust
iudgement
of
God
thus
commeth
it
to
passe
.
For
why
doest
thou
being
but
vile
dunge
,
presume
as
a
God
,
to
take
vppon
thee
that
heauenly
gouernment
,
that
(
I
say
)
which
is
aboue
nature
,
with
a
naturall
affection
and
earthly
minde
?
Thy
clyming
and
presumptuous
spirite
therefore
God
iustly
confoundeth
.
Why
doest
thou
not
rather
say
on
this
wise
:
Lorde
thou
hast
giuen
me
a
wife
,
children
,
a
familie
:
assist
me
and
helpe
me
:
Gouerne
thou
and
guide
them
,
or
else
in
vaine
is
all
my
trauell
.
Nowe
,
for
as
much
as
the
holy
Scripture
teacheth
vs
,
and
experience
also
agreeth
thereunto
,
that
without
Gods
helpe
all
is
in
vaine
that
we
take
in
hande
,
therefore
we
ought
not
to
be
ignorant
of
these
thinges
.
They
labour
in
vaine
(
saith
he
)
which
builde
it
.
The
cause
is
this
,
that
either
they
become
tyrannes
,
or
else
desperate
&
forsake
all
togither
.
So
commeth
to
ruine
both
politike
and
houshold
gouernment
.
Now
,
what
madnes
is
this
,
so
to
rule
,
that
either
thou
or
thy
family
must
perish
?
Why
doe
we
not
rather
as
the
holy
Ghost
here
teacheth
vs
,
that
we
may
preserue
both
?
Whiche
is
,
if
we
learne
to
knowe
the
principall
cause
and
the
true
master
and
gouerner
of
the
house
,
God
the
true
master
of
the
housholde
.
if
we
call
vppon
him
,
trust
in
him
and
say
:
Thou
Lord
hast
created
me
to
be
a
ruler
of
a
familie
,
and
hast
giuen
me
those
things
which
pertaine
thereunto
.
But
this
burden
is
to
heauy
for
me
to
beare
.
Therfore
take
vpon
thee
my
charge
O
Lorde
,
gouerne
thou
in
my
steede
:
be
thou
the
maister
of
the
house
,
for
I
will
humbly
giue
place
vnto
thee
.
Then
will
God
heare
thee
,
and
he
will
say
:
All
this
will
I
doe
,
so
that
thou
canst
be
content
if
any
thing
happen
otherwise
then
thou
doest
desire
,
willingly
to
beare
it
and
with
patience
to
ouercome
it
,
and
not
to
despaire
of
the
ende
and
good
successe
thereof
,
forsaking
thy
vocation
to
the
which
I
haue
called
thee
.
For
since
thou
doest
call
vpon
me
,
and
doest
thankfully
acknowledge
those
thinges
which
I
haue
giuen
thee
,
therefore
will
I
preserue
thee
and
thy
familie
.
Wherefore
if
troubles
happen
,
somewhat
thou
must
beare
,
and
yet
must
thou
not
therfore
feare
that
all
things
wil
come
to
ruine
.
What
state
or
gouernment
was
more
miserable
then
the
gouernment
of
Dauid
?
Dauids
houshold
gouernment
most
miserable
.
and
yet
it
continued
vntil
Christ
was
borne
and
came
therof
.
Wherefore
,
what
things
so
euer
seeme
to
be
lacking
,
do
thou
also
commit
and
commend
the
same
vnto
me
as
the
Creator
and
principall
gouernour
of
all
.
So
teacheth
this
verse
,
especially
concerning
ciuill
gouernment
.
And
here
marke
the
behemencie
of
these
wordes
:
they
labour
in
vaine
.
For
hereof
commeth
either
crueltie
and
tyranny
(
as
is
sayd
)
or
else
a
confusion
of
all
thinges
,
and
either
they
forsake
their
office
and
vocation
,
They
labour
in
vaine
that
labour
without
the
Lorde
.
or
else
they
presume
and
wil
rule
all
alone
,
they
will
labour
without
the
Lord
,
that
is
to
say
,
they
will
rule
by
their
owne
wisedom
&
policie
and
wil
be
the
principal
and
efficient
cause
.
Therefore
Cicero
,
Iulius
,
and
others
most
excellent
,
wise
&
politike
men
were
ouerthrowne
:
which
notwithstanding
if
all
thinges
had
had
prosperous
successe
,
woulde
perhaps
haue
fallen
into
tyranny
.
For
such
as
are
in
authority
and
gouern
with
great
suc●esse
,
are
not
lightly
voyd
of
tyranny
.
Now
,
To
build
.
as
touching
the
grammaticall
sense
and
meaning
of
the
wordes
,
I
thinke
ye
know
that
to
edifie
signifieth
not
in
this
place
to
gather
together
a
heape
of
tymber
and
stones
,
but
generally
all
that
perteyneth
to
the
house
and
the
whole
familie
,
as
to
rule
and
gouerne
,
to
marry
a
wife
,
to
beget
children
,
to
bring
vp
children
,
to
nourish
the
houshold
,
to
prouide
thinges
necessary
for
the
same
,
&c.
So
that
the
building
is
here
taken
for
the
house
well
ordered
,
The
building
where
are
good
parents
and
fruitfull
,
which
liue
in
great
loue
&
concord
togither
,
which
haue
obedient
children
,
wherof
springeth
vp
godly
youth
and
then
good
men
.
This
is
the
house
builded
of
parents
,
children
,
and
a
well
ordered
familie
:
which
is
a
singular
blessing
and
gift
of
God
.
But
otherwise
men
so
liue
that
albeit
the
master
of
the
house
commaund
neuer
so
much
,
yet
is
there
none
that
will
obey
him
.
And
this
is
a
ruinous
house
and
a
miserable
gouernment
.
To
labour
.
Thus
to
labour
,
is
to
weary
thy selfe
:
and
so
to
gouerne
in
all
thinges
after
thine
owne
will
,
wisedom
,
and
policie
,
that
no
fault
be
committed
,
that
euery
one
in
thy
familie
doe
his
duety
in
all
poynts
diligently
and
vprightly
,
that
thou
susteyne
no
losse
or
hinderance
in
thy
goods
or
otherwise
,
thus
to
gouerne
(
sayth
he
)
is
not
to
saue
and
to
preserue
,
but
to
destroy
&
cast
away
.
What
way
then
must
thou
take
that
thy
labour
be
not
in
vayne
?
To
labour
in
vayne
.
Euen
this
,
cherefully
&
gladly
to
doe
what
in
thee
lyeth
with
all
thy
strength
,
witte
and
policie
,
committing
thy selfe
and
thine
,
with
all
thy
affaires
vnto
God
,
and
to
trust
in
him
,
who
made
thee
a
husband
,
gaue
thee
a
wife
,
children
,
a
house
,
&c.
If
all
thinges
prosper
and
happily
succede
,
giue
thankes
vnto
God
,
who
with
these
giftes
hath
so
blessed
thee
.
If
any
thing
happen
otherwise
,
ouercome
it
with
patience
what
so
euer
it
be
:
and
thus
thinke
with
thy selfe
,
that
God
tryeth
and
proueth
thee
,
whether
thou
take
him
to
be
the
true
master
and
gouerner
of
the
house
,
from
whom
alone
come
all
good
thinges
:
or
whether
thou
doest
attribute
the
same
vnto
thine
owne
wisedom
and
policie
.
This
is
therefore
the
true
wisedom
of
the
holy
Ghost
,
that
neither
can
the
house
be
builded
,
nor
the
citie
kept
by
the
endeuour
,
wisedom
,
power
or
strength
of
man
.
But
in
vayne
are
all
these
thinges
taught
,
and
are
as
a
tale
told
to
a
deffe
man
.
For
the
world
being
both
blind
and
deffe
,
doth
,
as
alwayes
it
is
wont
,
that
is
to
say
,
cleane
contrary
to
this
doctrine
.
Wherefore
this
Scripture
is
set
forth
for
the
instruction
of
that
litle
number
which
are
godly
and
beleue
in
Christ
:
which
suffer
them selues
to
be
taught
and
instructed
in
the
Lord.
Others
embrace
the
pleasures
of
this
world
and
worldly
thinges
,
and
thinke
they
belong
to
them
alone
,
and
may
be
gouerned
by
their
wisedom
and
policie
.
Therfore
it
commeth
to
passe
,
that
they
gaine
nothing
thereby
but
vexation
and
misery
,
and
in
the
ende
confusion
and
destruction
.
And
albeit
hereof
they
haue
continuall
experience
and
heare
it
dayly
,
notwithstanding
they
are
neuer
the
better
.
Verse
.
1.
Except
the
Lorde
keepe
the
citie
the
keeper
watcheth
in
vayne
.
Like
as
before
he
called
the
house
such
thinges
as
perteyne
to
to
the
house
&
houshold
gouernment
,
&
matrimony
it selfe
:
so
here
he
calleth
the
citie
a
common
wealth
,
whether
it
be
a
kingdom
,
a
dukedom
,
a
citie
,
or
else
any
common
societie
,
be
it
great
or
small
.
Now
,
albeit
these
things
seeme
,
according
to
the
flesh
,
to
be
vnder
our
gouernment
,
yet
are
they
in
deede
farre
aboue
our
power
.
And
euery
godly
minde
must
be
taught
to
knowe
that
in
some
parte
of
this
gouernment
either
priuate
or
publike
,
he
is
as
an
instrument
of
God
.
Wherfore
we
must
looke
vnto
God
,
and
assure
our selues
that
all
things
are
wrought
,
all
things
come
to
passe
by
Gods
only
prouidence
and
appoyntment
,
aboue
and
beyond
all
that
we
can
thinke
&
imagine
.
He
that
will
not
beleue
this
,
shal
receaue
the
reward
which
is
here
set
forth
:
to
wit
,
that
al
his
endeuour
,
his
counsell
,
his
policie
,
his
wisedom
and
all
his
labour
shall
be
in
vayne
.
He
sayth
not
:
The
good
gouernment
of
housholds
and
families
,
is
the
founteyne
and
headspring
of
the
common
wealth
.
Except
the
Lord
build
the
citie
,
as
he
did
before
of
the
house
:
but
he
sayth
:
Except
the
Lord
keepe
the
citie
.
For
when
the
house
is
wel
gouerned
,
then
shal
it
go
well
with
the
common
wealth
.
For
houshold
gouernment
is
the
founteyne
of
the
common
wealth
.
If
father
,
mother
,
husband
&
wife
be
lacking
which
should
bring
forth
children
,
nourish
them
and
bring
them
vp
,
there
can
be
no
common
wealth
.
Of
a
house
therefore
is
made
a
citie
,
which
is
nothing
els
but
many
houses
&
families
,
of
cities
is
made
a
dukedom
or
a
shire
:
of
dukedoms
or
shires
is
made
a
kingdom
,
which
ioyneth
all
these
in
one
.
Houshold
gouernment
was
begun
of
God
in
Paradise
.
Of
all
these
,
houshold
gouernment
is
the
founteyne
&
headspring
:
which
was
begun
of
God
him selfe
in
Paradise
,
where
he
sayd
:
It
is
not
good
for
man
to
be
alone
:
Also
,
bring
forth
frute
and
multiply
.
Salomon
therefore
doth
not
here
teach
howe
common
wealthes
shoulde
be
planted
&
lawes
ordeyned
.
For
these
were
graffed
in
nature
at
the
beginning
:
For
so
sayth
the
text
:
Let
vs
make
man
after
our
owne
image
:
And
afterward
he
expoundeth
what
is
ment
by
this
image
.
Rule
ye
ouer
the
fishes
of
the
sea
,
and
ouer
the
foules
of
the
ayre
,
and
ouer
euery
beast
that
moueth
vpon
the
earth
.
Here
it
appeareth
that
at
the
beginning
there
was
planted
in
man
by
God
him self
,
a
knowledge
of
his
creatures
&
a
law
how
to
rule
&
gouern
them
,
a
knowledge
of
husbandry
,
of
phisicke
,
and
of
other
artes
&
sciences
.
Afterward
men
of
excellent
wit
,
by
experience
&
great
diligence
did
encrease
those
gifts
which
they
had
by
nature
.
And
this
is
but
the
strength
of
humane
wisedome
created
in
man
at
the
beginning
in
Paradise
.
Wherfore
the
holy
Ghost
careth
not
for
these
things
:
only
he
doth
approue
them
as
excellent
giftes
and
treasures
necessary
for
mans
life
,
Artes
and
sciences
and
such
other
giftes
God
approueth
as
necessary
for
mans
life
otherwise
he
regardeth
them
not
,
&
therefore
man
hath
no
cause
to
glory
in
them
.
and
sayth
:
All
these
thinges
are
of
my
creation
.
Moreouer
he
goeth
about
here
to
rayse
vp
the
blinde
and
decayed
nature
of
man
,
and
to
call
vs
from
all
trust
and
confidence
in
flesh
,
to
the
ende
we
should
not
attempt
any
thing
aboue
our
power
,
nor
attribute
any
thing
vnto
our selues
.
For
by
the
fall
of
Adam
nature
is
so
corrupt
,
that
it
cannot
see
the
good
giftes
of
God
to
be
giftes
in
deede
:
but
the
politike
heade
thinketh
that
he
enioyeth
all
thinges
by
his
owne
wisedom
and
policie
:
he
looketh
not
vpward
,
nor
glorifieth
God
,
but
sayth
:
this
haue
I
done
.
But
this
doing
is
in
deede
an
vtter
vndoing
.
Wherefore
,
seeing
that
common
wealthes
and
families
are
ordeyned
already
,
seeing
that
lawes
,
artes
,
and
sciences
by
the
ordinaunce
of
God
were
at
the
first
created
togither
with
man
:
the
nature
of
man
doth
wickedly
abuse
them
in
that
it
sayth
:
I
will
doe
,
I
will
gouerne
,
and
I
will
bring
these
things
to
this
ende
,
to
this
perfection
,
whereby
I
will
procure
mine
owne
quietnes
,
glory
and
pleasure
.
With
this
presumption
of
God
is
highly
offended
,
and
therefore
he
geueth
no
successe
thereunto
.
And
good
cause
why
.
For
as
he
made
the
Sunne
that
thou
shouldest
haue
the
vse
of
it
,
and
not
to
the
ende
thou
shouldest
rule
it
:
so
he
gaue
thee
ground
that
thou
shouldest
till
it
,
but
not
to
the
end
it
should
bring
forth
what
and
how
much
thou
wouldest
haue
,
but
what
and
how
much
he
would
giue
.
So
he
gaue
thee
witte
,
reason
,
a
wife
,
a
family
and
other
thinges
.
But
this
is
euermore
the
peruersenes
of
mans
nature
,
corrupt
through
the
sinne
of
Adam
,
that
it
will
not
acknowledge
the
giftes
of
God
.
Of
Gods
gifts
it
ought
to
say
,
with
thankes
giuing
,
This
I
haue
receiued
,
but
proudly
&
blasphemously
it
saith
:
This
I
haue
done
.
It
ought
to
say
:
This
hath
my
Lord
God
giuen
me
:
but
it
sayth
:
this
haue
I
gotten
,
&
I
wil
gouerne
&
mainteyne
it
by
mine
owne
wisedom
.
It
is
the
Lord
then
which
buildeth
the
house
,
which
giueth
●
wife
,
children
,
liuing
,
which
kepeth
the
city
,
giueth
publike
peace
,
mainteyneth
lawes
,
&c.
Wherfore
these
words
Except
the
Lord
,
should
be
written
with
great
letters
,
yea
with
golden
letters
,
because
the
nature
of
man
fighteth
against
them
(
and
that
through
the
sinne
of
the
fall
of
Adam
)
in
that
we
attribute
all
thinges
vnto
our selues
:
and
those
things
which
we
ought
to
ascribe
vnto
God
,
we
take
and
enioy
as
if
they
were
our
owne
.
And
to
this
Satan
also
stirreth
vppe
our
corrupt
nature
,
which
of
it selfe
is
inclined
thereunto
.
Wherefore
it
followeth
that
our
deuises
and
enterprises
are
voide
of
all
good
successe
,
and
we
our selues
are
neuer
quiet
.
If
this
vice
of
presumption
were
not
,
we
should
finde
much
more
quietnes
and
haue
better
successe
in
all
our
doinges
.
For
God
would
saye
vnto
vs
:
Thou
takest
me
for
the
onely
creator
and
geuer
of
those
thinges
which
thou
enioyest
:
therefore
wil
I
blesse
thee
..
But
because
we
doe
not
so
,
he
ouerwhelmeth
vs
with
many
miseryes
and
calamities
:
he
letteth
the
deuill
lose
,
&
setteth
hell
open
(
as
it
were
)
against
vs
:
so
that
in
housholde
gouernment
great
troubles
are
stirred
vp
,
and
in
the
common
weale
warres
&
manslaughter
.
For
since
we
will
not
heare
him
teaching
and
warning
by
the
word
,
he
will
teach
vs
with
scourges
&
with
our
owne
calamities
,
that
like
vnto
the
Phrygians
we
shoulde
learne
to
be
wise
by
our
owne
harmes
,
and
knowe
that
we
are
not
Lords
&
gouerners
of
these
thinges
.
The
words
of
Cicero
.
So
Cicero
at
the
last
was
compelled
thus
to
say
:
Alas
,
I
was
yet
neuer
wise
.
And
yet
some
time
I
was
estemed
to
be
that
which
in
deed
I
was
not
:
but
in
vaine
.
O
people
of
Rome
,
how
much
hath
thine
opinion
which
thou
didest
conceaue
of
me
,
Marke
what
it
is
to
rule
and
gouerne
without
God
.
deceaued
thee
?
For
he
so
gouerned
the
people
of
Rome
by
his
owne
wisedome
and
policie
,
that
at
the
last
he
lost
his
heade
.
This
is
our
corruption
(
which
we
haue
by
the
first
and
originall
sinne
of
Adam
)
.
When
we
wil
not
acknowledge
the
Lord
giuing
and
gouerning
,
but
doe
all
thinges
without
his
feare
,
and
with
a
trust
and
confidence
in
our
own
strength
.
So
in
housholde
gouernment
it
falleth
out
that
he
giueth
to
some
proude
yong
man
a
faire
wife
,
which
is
either
a
harlot
or
else
vnapt
to
all
good
huswifery
&
housholde
affaires
,
whereby
she
is
a
perpetuall
burden
vnto
her
husband
.
The
like
hapneth
also
to
Princes
,
rulers
and
Magistrates
in
the
common
wealth
:
so
that
none
can
winde
them selues
out
of
those
troubles
which
by
their
owne
folly
they
fall
into
.
A
worthy
plague
and
punishment
.
For
why
will
they
haue
God
to
be
a
geuer
,
when
they
them selues
wil
be
the
builders
and
gouerners
?
But
the
world
,
although
it
heare
these
thinges
,
neither
careth
for
them
nor
yet
beleueth
them
.
These
wordes
therefore
are
spoken
onely
vnto
the
godly
:
Except
the
Lord
keepeth
the
citie
the
watchmen
keepe
it
in
vaine
.
As
if
he
said
:
The
Lorde
is
the
keeper
,
and
if
he
be
not
present
,
what
so
euer
is
doone
in
the
common
wealth
,
is
but
in
vaine
.
When
I
was
a
student
at
Erford
,
I
hearde
this
saying
of
a
certaine
wise
and
learned
man
called
Martinus
Sangerhaufen
:
Martinus
Sangerhaufen
.
that
Erford
should
continue
inuincible
as
touching
riches
and
strong
munitions
:
but
the
time
should
come
when
that
strong
and
riche
common
wealth
should
lack
men
.
This
was
a
wise
saying
.
Wherby
he
signified
that
common
wealthes
are
not
maintained
through
wealth
,
riches
and
power
,
if
godly
&
expert
gouerners
be
lacking
.
Let
men
build
them
as
much
as
they
will
,
and
let
them
fortifie
their
cities
if
they
can
with
yron
walls
:
let
them
heape
togither
mountaines
of
golde
,
yet
shall
all
these
thinges
be
but
in
vaine
without
godly
gouerners
,
First
of
all
therefore
this
must
God
work
,
that
the
citizens
and
people
may
be
godly
and
fearing
God
:
Moreouer
that
the
Magistrats
may
be
both
godly
and
expert
men
:
Also
that
the
Princes
and
higher
powers
may
be
such
as
serue
God
&
feare
God
,
&
such
as
loue
&
reuerence
his
worde
.
These
are
true
,
strong
&
mighty
fortifications
of
kingdoms
&
common
wealthes
.
The
true
munitions
and
fortifications
of
common welths
.
When
God
hath
giuen
these
munitions
,
then
may
men
deuise
also
strong
walls
&
ditches
.
But
because
this
is
not
done
,
therfore
kingdoms
and
Empires
are
ouerthrowne
one
after
an
other
.
And
I
am
of
this
opinion
,
that
Empires
,
kingdoms
,
&
common
wealthes
had
prospered
&
continued
much
longer
,
if
Monarches
&
Princes
had
omitted
this
pronoune
[
I
]
:
that
is
to
say
,
if
they
had
not
bene
proud
through
the
confidence
which
they
had
in
their
own
strength
and
wisedom
.
But
now
,
when
the
King
of
Babylon
Nabuchodonosor
lifting
vp
him self
in
pride
&
presuming
of
his
own
strength
said
,
The
cause
of
the
destruction
of
greate
kindoms
&
Monarchies
.
This
haue
I
done
,
he
liued
seuen
yeres
togither
with
grasse
,
and
wandred
in
the
fieldes
,
like
a
brute
beast
.
So
the
kingdoms
of
the
Persians
,
of
the
Grecians
&
of
the
Romanes
were
destroyed
and
brought
to
nought
,
When
they
vaunted
,
&
gloried
in
them selues
saying
:
I
haue
done
,
by
and
by
followed
,
I
am
vndone
.
Behold
and
consider
all
the
Monarches
,
Princes
&
common welths
that
euer
were
,
and
ye
shall
se
that
when
they
added
to
their
actes
&
enterprises
this
proud
bragge
[
I
haue
done
]
they
were
destroyed
,
because
they
shut
God
out
as
a
foole
through
this
presumption
and
set
them selues
in
his
place
.
Thus
all
the
wisedome
,
policie
and
strength
of
man
faileth
and
commeth
to
nothing
.
We
also
at
this
day
should
not
lack
walls
and
other
munitions
,
if
men
were
not
lacking
:
Of
whome
there
is
nowe
greate
scarsitie
:
And
they
which
gouern
&
are
in
authoritie
,
they
specially
cannot
be
centent
with
their
owne
state
,
but
swell
and
waxe
proude
through
wealth
and
power
.
They
trust
to
their
strong
munitions
and
fortifications
,
as
though
it
were
vnpossible
for
God
to
ouerthrow
and
beate
in
peeces
euen
yron
walls
and
mounteyns
of
gold
.
I
say
not
this
as
though
cities
and
common
weales
ought
not
to
be
defended
and
fortified
,
lawes
mainteyned
,
and
publike
discipline
reteyned
:
but
this
addition
we
condemne
,
that
they
write
in
their
foreheads
this
pronoune
[
I
]
.
This
addition
[
I
]
God
neither
will
nor
can
suffer
.
But
because
the
world
can
not
omitte
it
nor
forget
it
,
therefore
one
kingdome
is
destroyed
after
an
other
,
one
Prince
after
an
other
,
and
one
common
wealth
after
an
other
.
So
in
Esay
Sennacherib
glorieth
of
his
mighty
and
inuincible
power
against
God
:
I
haue
holden
his
right
hand
to
breake
open
the
brasen
barres
.
For
there
is
no
force
or
violence
so
great
,
no
munition
so
strong
,
but
God
is
able
to
ouercome
it
,
how
easie
a
matter
is
it
for
him
(
thinke
ye
)
to
bring
the
wealthiest
and
richest
common
wealths
in
the
world
,
to
extreme
pouertie
by
warre
,
famine
,
pestilence
,
&c.
These
munitions
then
must
be
prouided
,
the
house
must
be
buylt
,
a
wyfe
marryed
,
&
the
houshold
gouerned
.
These
thinges
the
holy
Ghost
doth
not
condemne
,
but
would
that
we
should
not
thereto
adde
originall
sinne
.
Preserue
the
creature
therfore
and
vse
it
,
but
away
with
that
which
is
thine
owne
,
originall
sinne
I
meane
,
whereby
thou
offendest
God
.
The
creatures
are
thy
wife
,
children
,
family
and
goods
.
These
are
good
thinges
and
the
good
giftes
of
God
,
the
vse
wherof
God
hath
lent
vnto
vs
.
But
thou
addest
thereto
thy
originall
sinne
,
and
wilt
take
vpon
thee
to
gouerne
them
by
thine
owne
wisedom
,
condemning
God
,
and
not
calling
vppon
him
or
beleuing
in
him
who
hath
giuen
these
thinges
vnto
thee
.
Thou
walkest
carelesly
in
this
presumption
and
sayest
:
I
am
he
that
ruleth
these
matters
:
Therefore
it
followeth
as
a
iust
plague
,
that
thy
wyfe
,
thy
children
and
family
are
disobedient
.
Much
good
may
it
doe
you
master
gouerner
,
which
will
presume
to
rule
these
matters
,
not
calling
first
vpon
God
.
The
same
also
hapneth
in
ciuill
gouernment
.
Therefore
(
sayth
the
Psalme
)
Except
the
Lord
keepe
the
citie
,
&c.
Here
the
Prophet
setteth
the
Lord
agaynst
our
originall
sinne
and
agaynst
our
naturall
presumption
.
As
if
he
should
say
:
This
say
I
,
that
the
citie
is
kept
in
vaine
except
the
Lord
keepe
it
.
But
there
is
an
other
Lord
,
an
other
gouerner
which
will
rule
these
matters
,
that
is
to
say
,
our
wisedom
and
presumption
,
which
neglecting
God
,
presumeth
to
gouerne
these
great
and
weighty
matters
,
and
excludeth
God
.
And
in
deede
it
prospereth
some
tymes
.
But
this
is
a
token
of
Gods
great
wrath
when
hee
geueth
successe
to
the
wicked
.
The
successe
of
the
wicked
.
For
it
is
an
offence
and
a
stumbling
blocke
vnto
the
godly
,
and
also
a
snare
to
many
other
,
which
seeking
to
atchieue
the
like
thinges
,
take
vppon
them
the
like
gouernment
,
but
all
in
vaine
,
So
Augustus
Caesar
in
gouerning
the
common
wealth
had
great
successe
:
He
escaped
the
ouerthrowes
and
terrible
ruines
of
many
other
Kinges
as
touching
his
owne
person
:
albeit
as
touching
his
subiectes
,
his
gouernment
was
most
vnhappy
.
Others
by
his
example
take
vpon
them
to
rule
the
common
wealth
and
looke
to
haue
the
like
successe
:
but
see
howe
fewe
there
be
that
doe
enioy
it
.
These
thinges
I
recite
to
the
ende
we
may
learne
that
we
are
not
the
rulers
and
gouern●rs
of
these
high
and
weighty
matters
,
ciuill
and
houshold
gouermnent
I
meane
:
much
lesse
of
the
Church
of
God
where
all
thinges
,
without
comparison
,
are
of
greater
importance
and
of
much
more
difficultie
.
To
keepe
,
what
it
signifieth
.
To
keepe
is
to
blesse
,
mainteyne
&
preserue
.
And
here
he
speaketh
not
(
as
I
sayd
before
)
of
making
and
ordeyning
lawes
.
For
those
he
presupposeth
to
be
established
in
the
common
wealth
already
.
But
he
admonisheth
and
teacheth
the
Magistrates
to
call
vpon
God
and
to
execute
their
office
&
dutie
in
the
feare
of
God
.
And
if
their
labors
and
trauells
do
not
prosper
as
they
would
,
let
them
thinke
that
God
doth
it
to
bridle
their
presumption
and
to
humble
them
.
For
if
all
things
should
succeede
as
they
woulde
,
it
shoulde
be
an
occasion
of
infinite
euills
and
enormities
.
But
when
they
see
that
their
wisedom
preuaileth
not
,
their
policie
is
disapoynted
,
their
power
and
authoritie
taketh
no
place
,
then
doe
they
learne
by
their
owne
experience
,
that
there
is
an
other
Lorde
and
master
to
be
called
vppon
and
taken
as
the
principall
gouerner
of
the
common
wealth
,
who
will
helpe
them
,
will
gouerne
for
them
,
and
geue
good
successe
to
that
they
take
in
hand
,
that
so
they
may
flie
to
prayer
,
and
say
:
helpe
Lord
,
take
vppon
thee
our
charge
and
burthen
,
and
gouerne
thou
for
vs
.
Also
that
they
may
knowe
they
haue
a
large
promise
,
that
God
being
called
vppon
,
will
heare
them
and
helpe
them
.
This
clause
then
:
Except
the
Lorde
keepe
the
citie
,
is
against
them
which
call
not
vppon
God
,
but
by
their
owne
wisdome
presume
to
builde
the
house
and
kepe
the
citie
.
To
them
it
is
said
,
that
they
shall
labour
&
watch
in
vaine
.
The
keeper
he
calleth
a
King
,
a
Prince
,
a
Magistrate
.
For
in
a
litle
word
he
comprehendeth
the
greatest
and
highest
matters
in
the
world
.
Kings
,
Princes
and
Magistrates
,
the
Prophet
calleth
keepers
.
For
God
is
a
great
&
a
mightie
God
,
who
hath
a
large
mouth
,
and
with
smal
words
he
vttereth
vnto
vs
mightie
matters
,
Princes
and
Magistrates
therefore
he
calleth
keepers
,
which
are
appointed
and
ordained
to
gouerne
common
wealthes
.
But
they
watch
in
vaine
(
saith
he
)
except
the
Lord
him selfe
assist
them
,
and
their
trauells
take
no
such
effect
as
they
would
:
but
if
the
Lord
be
absent
,
they
doe
nothing
else
but
torment
and
crucifie
them selues
in
vaine
.
To
labour
in
vaine
.
I
haue
seene
some
which
haue
tyred
them selues
day
and
might
with
continuall
labour
,
and
yet
were
they
not
able
to
liue
thereby
,
They
spent
no
time
in
idlenes
,
no
time
in
play
:
notwithstanding
they
liued
miserably
with
their
wiues
and
children
.
Others
pitying
their
case
,
admonished
them
that
by
this
continuall
●oyle
they
should
neuer
waxe
rich
.
Wherfore
they
exhorted
them
to
winne
[
*
](A06500-e14540-b)
*
Industrie
is
such
a
labor
&
diligence
,
as
is
ioyned
with
a
prouident
care
,
&
discretion
,
in
obseruing
of
persons
,
places
conuenient
times
,
with
other
circumstances
,
that
no
labour
be
spent
in
vain
industrie
with
their
trauell
:
so
should
they
the
sooner
attaine
to
that
which
they
so
painfully
sought
.
For
a
master
of
a
housholde
in
whom
there
is
some
industrie
,
can
doe
more
with
one
pe●ee
of
gold
,
then
some
other
can
doe
with
two
.
A
woman
skilful
of
houshold
affaires
,
industrious
&
prouident
withal
,
can
liue
with
her
family
a
whole
yeare
of
those
charges
,
wherwith
an
other
woman
not
so
industrious
,
prouident
and
discreete
,
is
not
able
to
endure
halfe
a
yeare
:
For
industrie
hath
alwaies
best
successe
.
But
they
them selues
which
gaue
this
counsel
to
those
poore
men
did
not
see
that
industrie
is
also
the
gift
of
God
.
Now
,
the
cause
why
industrie
so
greatly
helpeth
and
bringeth
such
successe
to
our
endeuours
and
labours
,
is
,
for
that
it
obserueth
the
circumstances
of
persons
,
places
,
conuenient
times
,
&
other
occasions
,
that
nothing
be
done
in
vaine
nor
labour
lost
.
These
thinges
he
that
doth
not
obserue
in
houshold
and
politike
gouernment
,
must
of
necessity
be
many
times
deceiued
.
No
maruell
is
it
then
if
great
riches
are
not
able
to
suffice
a
man
in
whom
this
industrie
is
lacking
,
Labour
with
out
industry
hath
no
good
successe
.
that
is
,
which
doth
not
with
discretion
obserue
&
consider
the
circumstances
before
mentioned
.
These
men
therefore
gaue
this
counsel
,
that
industrie
should
be
ioyned
with
labour
,
because
labour
without
industrie
hath
no
successe
.
But
Salomon
speaketh
more
properly
,
not
that
industrie
,
but
that
the
Lord
him selfe
is
the
cause
.
For
euen
this
also
is
the
gifte
of
God
,
through
industrie
to
gouerne
the
common
wealth
,
and
to
doe
nothing
rashly
,
but
to
obserue
all
occasions
,
and
to
seeke
all
opportunitie
that
all
thinges
may
be
done
in
conuenient
time
,
place
,
Friderike
Duke
of
Saxonie
a
very
wise
&
discrete
man
.
&c.
Such
a
wi●●ad
that
noble
Prince
Friderike
Duke
of
Saxony
,
Elector
.
He
was
in
deed
a
man
industrious
,
who
said
not
all
thinges
,
who
did
not
all
thinges
vpon
a
sudden
,
which
he
was
able
to
say
or
doe
.
He
dissembled
many
thinges
,
but
in
conuenient
time
and
place
he
did
more
with
a
word
,
then
many
other
without
this
industrie
could
doe
with
power
and
great
strength
.
Such
are
they
which
are
,
Industrious
and
prouident
men
.
not
onely
painefull
and
diligent
,
but
also
industrious
,
which
can
waite
for
occasion
and
time
conuenient
,
when
one
word
will
strike
and
pearce
more
deepely
,
then
at
an
other
time
many
swordes
could
doe
.
But
this
is
humane
and
not
diuine
wisedom
.
Wherfore
it
is
not
sufficient
to
gouerne
such
high
&
weighty
matters
:
but
there
muste
be
prayer
also
ioyned
therewith
,
that
the
Lorde
would
be
present
,
that
he
would
keepe
watch
and
warde
,
or
else
shall
mans
industrie
be
all
in
vaine
,
be
it
neuer
so
greate
.
So
teacheth
this
Psalme
as
touching
the
principall
cause
(
whereby
all
the
indeuours
,
counsells
and
policies
of
men
are
ruled
and
directed
)
and
keepeth
vs
that
we
make
no
confusion
or
mixture
of
causes
,
and
that
of
the
first
cause
we
make
not
the
second
cause
,
or
else
in
deede
no
cause
at
all
.
For
he
did
not
create
things
and
so
leaue
them
(
saith
a
certaine
Philosopher
speaking
of
God
,
and
very
well
)
.
He
did
not
so
ordaine
matrimonie
and
ciuill
gouernment
as
the
shipwright
doeth
the
shippe
,
who
after
that
hee
hath
finished
his
worke
,
so
leaueth
it
and
committeth
it
to
the
mariner
to
be
guided
as
he
will
.
God
is
still
present
with
his
creature
.
But
God
is
still
present
with
his
creature
,
and
gouerneth
both
the
house
and
the
common
wealth
.
This
men
doe
not
knowe
,
but
thinke
that
God
hath
no
regarde
of
those
thinges
which
we
doe
,
but
leaueth
them
vnto
vs
.
Contrary
to
this
prophane
and
wicked
opinion
Salomon
teacheth
vs
,
that
we
should
feare
God
,
call
vpon
him
,
and
so
take
in
hand
to
gouern
our
families
and
to
serue
the
common
wealth
,
as
God
hath
appointed
vs
,
with
a
cheerefull
hart
.
Also
he
admonisheth
vs
,
not
to
presume
vpon
our
owne
wisedome
,
policie
,
power
,
munitions
or
riches
.
All
historyes
are
ful
of
examples
,
and
our
owne
experience
also
doth
witnesse
that
presumption
hath
neuer
good
successe
,
and
yet
the
world
will
still
be
the
worlde
,
and
doth
not
beleue
.
Wherfore
these
things
are
profitable
for
none
but
for
the
godly
.
But
if
the
world
will
not
heare
and
obey
,
let
it
rage
,
let
it
vexe
and
torment
it selfe
,
since
it
seeth
and
feeleth
it selfe
to
watch
,
to
labour
,
to
be
oppressed
with
continuall
toyle
and
trauell
,
and
all
in
vaine
.
And
this
doth
it
worthely
,
iustly
and
most
iustly
suffer
.
For
here
it
is
written
,
that
except
the
Lorde
keepeth
the
citie
,
the
keeper
watcheth
in
vaine
,
and
this
doe
they
reiect
:
Wherefore
the
Lord
also
reiecteth
them
:
he
will
not
keepe
nor
builde
their
citie
,
and
so
what
remaineth
,
but
onely
in
vaine
.
Verse
.
2.
It
is
in
vaine
for
you
to
rise
earely
and
to
lye
downe
late
,
and
eate
the
breade
of
sorrow
.
It
is
in
vaine
(
saith
he
)
for
a
man
to
rise
earely
,
to
goe
late
to
bed
,
and
with
great
labour
to
get
his
liuing
:
for
so
signifieth
bread
in
this
place
.
The
Hebrewes
call
it
the
bread
of
affliction
.
The
meaning
then
of
these
wordes
is
this
:
The
bread
of
affliction
.
that
bothe
in
houshold
and
ciuill
gouernment
all
mans
endeuour
,
all
his
care
,
study
and
trauel
is
in
vaine
except
it
be
blessed
from
aboue
.
For
by
these
kinds
of
speech
,
To
rise
earely
,
&c.
to
rise
earely
,
and
to
lye
downe
late
,
he
signifieth
greate
care
and
paineful
trauel
.
As
if
he
saide
:
It
is
not
thy
strength
,
thy
care
,
thy
study
and
endeuour
that
can
make
thee
riche
:
but
the
blessing
of
God
maketh
a
man
rich
,
&c.
God
wil
not
giue
successe
vnto
thee
because
of
thy
labour
,
like
as
he
will
not
giue
riches
to
such
as
are
idle
and
carelesse
.
Notwithstanding
thou
must
labour
,
and
yet
must
thou
commit
and
commend
al
to
God
,
which
blesseth
and
giueth
successe
vnto
all
.
But
it
seemeth
(
as
the
text
soundeth
)
that
the
Prophet
here
forbiddeth
laboure
,
contrary
to
that
sayinge
in
Genesis
:
In
the
sweat
of
thy
face
thou
shalt
eate
thy
bread
:
Also
to
these
wordes
of
S.
Paule
:
Let
him
ruleth
doe
it
with
diligence
.
Here
he
seemeth
to
say
the
contrary
:
For
he
pronounceth
that
to
laboure
,
to
rise
earely
and
to
lye
downe
late
,
to
be
carefull
and
painfull
is
but
in
vaine
,
whereas
notwithstanding
in
other
places
sloth
and
idlenes
are
condemned
.
Here
ye
must
make
a
distinction
betwene
faith
and
workes
,
or
betwene
the
spirite
and
the
fleshe
.
With
thy
hart
thou
must
trust
in
God
and
call
vppon
him
:
but
if
thou
hast
maried
a
wife
,
or
bearest
any
office
in
the
common
wealth
,
that
perteineth
to
the
olde
man
,
to
the
flesh
&
not
to
the
spirit
,
to
works
and
not
to
faith
.
Here
thou
must
labour
and
exercise
the
outwarde
man
:
Thou
must
rise
earely
and
lye
downe
late
:
that
is
,
thou
must
be
carefull
as
touching
the
outwarde
man
,
howe
thou
maist
prouide
for
thy
family
,
doe
good
in
the
common
wealth
,
&c
,
but
thy
minde
must
be
free
and
voyde
of
care
,
for
care
ought
to
extend
no
farther
then
to
the
outward
man
onely
:
That
is
,
the
outwarde
man
ought
not
to
be
idle
and
slouthfull
,
but
diligently
to
doe
that
which
he
is
called
vnto
,
in
labouring
,
in
studying
,
in
deuising
,
in
prouiding
as
an
instrument
:
So
the
handes
must
labour
,
but
the
hart
must
looke
vpward
from
labour
to
the
Lord
,
and
craue
helpe
of
him
.
So
that
whiles
the
outward
man
is
exercised
with
labour
and
trauel
,
the
hart
of
the
new
man
in
the
steede
of
care
and
trauel
,
must
f●ye
to
prayer
and
say
:
Lorde
I
obey
and
willingly
followe
thy
calling
.
I
wil
therefore
doe
all
thinges
in
thy
name
:
Gouerne
thou
&
direct
my
labours
.
This
consolation
is
so
great
,
that
it
can
not
be
expressed
.
For
although
no
successe
follow
,
yet
art
thou
quiet
in
mind
&
sayest
:
Thus
it
hath
pleased
God
.
I
am
not
the
principall
cause
to
doe
what
I
would
,
but
the
instrument
cause
onely
,
&
haue
done
what
I
could
.
For
like
as
when
thou
hurte
●ethy
ha●●
with
thyne
axe
or
with
some
other
toole
in
doing
thy
works
,
yet
thy
hand
remaineth
the
same
it
was
before
and
is
not
caste
away
:
euen
so
,
although
thy
family
be
disobedient
,
commende
the
matter
to
God
and
doe
what
thou
canst
:
then
shalt
thou
doe
both
these
thinges
so
as
God
wil
be
wel
pleased
:
that
is
,
thou
shalt
rise
earely
and
not
rise
earely
,
thou
shal
labour
,
and
yet
shalt
not
labour
in
vaine
.
For
as
touching
the
old
man
thou
eatest
the
bread
of
sorrowe
,
but
thy
hart
is
quiet
and
at
rest
in
hope
of
succour
and
the
blessing
of
the
Lord.
These
thinges
we
dayly
teach
,
and
yet
is
the
couetousnes
of
men
so
great
,
that
there
is
no
ende
of
heaping
vp
riches
by
hooke
or
crooke
,
by
right
or
wrong
.
Yea
they
wil
rather
omitte
the
seruice
of
God
,
the
hearing
and
preaching
of
his
worde
,
then
any
gaineful
labour
.
They
doe
not
see
that
whiles
they
neglect
the
worde
and
seeke
their
owne
gaine
,
they
procure
vnto
them selues
a
farre
greater
losse
,
which
although
they
doe
not
presently
feele
,
yet
shall
it
come
to
passe
,
that
their
riches
which
with
so
greate
labour
they
heape
togither
,
by
Gods
iust
iudgement
shall
perish
eyther
by
theeues
,
by
warre
,
by
fire
or
otherwise
:
or
else
they
shall
neuer
come
to
the
heyre
whom
they
doe
appoynt
.
But
in
Popery
this
perswasion
was
deepely
rooted
in
mens
heartes
,
that
if
they
had
once
heard
a
Masse
,
they
beleued
that
what
so
euer
they
tooke
in
hand
that
day
,
should
prosper
.
Howe
great
then
is
our
impietie
,
which
doe
not
giue
that
reuerence
to
God
and
his
word
,
which
they
gaue
to
their
own
idolatrous
worke
?
yea
which
preferre
our
owne
gayne
,
our
wealth
and
riches
aboue
God
and
the
incomparable
rich
treasure
of
his
word
?
Wherefore
it
shall
come
to
passe
,
that
for
the
punishment
of
this
sinne
,
the
world
shall
be
brought
to
greater
pouertie
,
and
from
day
to
day
there
shall
be
greater
scarsitie
of
all
thinges
:
like
as
we
also
doe
see
at
this
day
that
there
is
greater
dearth
of
all
thinges
then
hath
bene
in
times
past
.
What
is
the
cause
?
Forsoth
we
rise
earely
,
we
lye
downe
late
,
and
eate
the
bread
of
affliction
:
We
delite
in
earthly
cares
,
in
toyle
and
trauell
,
be
it
neuer
so
paynefull
,
to
enrich
our selues
,
and
in
the
meane
season
we
neglect
God
and
his
word
.
Therefore
will
God
heape
vppon
vs
aboundantly
both
cares
and
calamities
,
end
that
most
iustly
,
for
that
it
is
which
we
so
greedely
seeke
.
But
I
returne
to
the
text
.
In
the
which
ye
see
that
housholde
and
ciuill
gouernment
are
wholy
committed
vnto
vs
,
but
yet
so
that
we
must
know
and
acknowledge
our selues
to
be
but
Gods
instruments
and
Gods
workemen
:
not
authors
or
first
causes
of
these
diuine
matters
.
Therefore
the
Prophet
thought
it
not
enough
to
say
affirmatiuely
:
God
him selfe
gouerneth
and
maketh
the
citie
,
he
buildeth
the
house
and
appoynteth
the
family
,
but
he
setteth
downe
also
the
negatiue
and
sayth
:
Ye
doe
it
not
.
And
this
is
the
part
of
a
good
teacher
.
But
(
as
I
haue
sayd
)
the
worlde
can
not
abide
the
negatiue
.
For
the
worlde
sayth
:
This
will
I
,
this
haue
I
done
,
and
this
will
I
doe
.
It
will
needes
be
the
gouerner
of
common
wealthes
and
rule
in
Gods
steede
.
Wherefore
it
receaueth
a
iust
reward
in
that
his
enterprises
are
all
in
vayne
and
his
labours
without
successe
:
As
the
Psalme
sayth
:
Their
dayes
are
consumed
in
vanitie
:
that
is
to
say
,
they
were
deade
before
they
could
bring
to
passe
that
they
tooke
in
hande
.
For
since
they
will
not
beleeue
that
God
gouerneth
all
thinges
,
they
see
their
owne
policie
to
be
but
vanities
,
their
labours
vnprofitable
and
of
none
effect
.
Let
euery
one
of
vs
therefore
abyde
in
his
degree
and
calling
,
and
let
vs
knowe
that
this
God
requireth
of
vs
,
that
we
say
:
I
beleue
in
one
God
:
that
is
,
God
will
still
be
God
,
the
creator
and
maker
of
all
things
,
and
vs
he
will
take
and
account
as
his
workemen
onely
,
as
instruments
and
not
authors
or
principall
causes
.
But
because
we
couet
to
be
authors
and
efficient
causes
,
therefore
we
finde
nothing
but
vanitie
and
bread
of
affliction
.
This
sentence
must
be
enlarged
and
applied
to
all
states
and
degrees
of
men
,
and
not
onely
to
artificers
and
men
of
occupation
which
rise
earely
to
doe
their
worke
.
Not
that
it
is
euill
to
rise
earely
and
goe
late
to
bed
,
not
that
it
is
euill
to
be
exercised
with
labour
all
the
day
:
For
these
thinges
God
requireth
of
all
men
,
but
sloth
and
idlenes
is
accursed
.
But
we
must
here
put
a
distinction
betwene
labour
and
presumption
.
Labour
is
not
forbidden
,
but
presumption
is
condemned
.
He
doth
not
condemne
labour
,
but
diuilish
presumption
he
condemneth
,
because
that
we
,
not
contented
with
our
owne
trauel
and
care
,
doe
take
vpon
vs
also
Gods
office
and
care
which
he
hath
for
vs
:
and
he
will
wrest
from
vs
his
diuine
power
and
maiesty
which
we
so
presumptuously
vsurpe
and
take
vpon
vs
:
he
will
haue
vs
to
labour
and
not
to
be
idle
:
For
this
tentation
is
naturally
rooted
in
vs
,
that
we
presume
to
be
as
gods
.
This
diuilish
presumption
beganne
in
paradise
when
Satan
sayd
to
Eue
:
Ye
shall
be
like
gods
,
&
it
alwaies
continueth
fast
fixed
in
this
flesh
,
so
that
it
can
not
be
suppressed
as
it
ought
to
be
,
and
as
we
both
teach
and
are
taught
,
but
needes
we
will
be
gods
.
This
is
therefore
a
very
naturall
disease
and
corruption
of
the
creature
.
Against
this
presumption
,
and
this
care
,
which
perteyneth
to
the
diuine
maiestie
alone
,
the
holy
Ghost
here
fighteth
,
when
he
sayth
,
that
it
is
not
our
endeuour
,
wisedom
and
policie
,
but
God
him selfe
that
ruleth
these
thinges
,
and
we
are
but
his
instruments
.
But
the
wicked
are
neuer
the
better
,
Yea
the
godly
also
doe
offend
herein
very
often
.
For
we
are
not
content
with
our
owne
state
and
condition
,
but
we
will
be
gouerners
also
,
and
wil
appoynt
the
beginning
,
the
middes
and
the
end
,
as
may
best
serue
for
our
owne
commoditie
.
Wherefore
we
tyre
our selues
with
vayne
cares
night
and
day
,
as
the
examples
of
the
whole
world
doe
declare
.
One
man
purposeth
to
marry
this
mayden
or
that
,
and
in
ordering
of
his
house
,
in
guyding
of
his
familie
to
vse
such
wayes
as
he
liketh
best
.
But
afterwardes
the
matter
falleth
out
contrary
to
his
expectation
.
Now
his
wife
lyeth
sicke
,
now
his
children
dye
,
now
one
calamitie
or
an
other
hapneth
.
An other
man
deuiseth
an
exact
forme
of
gouerning
of
the
common
wealth
:
but
experience
teacheth
him
that
he
is
miserablie
deceaued
.
All
this
is
done
(
and
in
deede
wel
done
)
to
the
end
thou
shouldest
knowe
that
God
will
not
suffer
thy
presumption
vnpunished
,
which
goest
about
by
thine
owne
wisedom
and
policy
to
take
from
him
his
diuine
power
and
maiestie
.
But
if
no
trouble
happen
to
such
presumptuous
and
carelesse
wretches
,
it
is
a
manifest
token
that
great
and
horrible
calamities
hang
ouer
their
heades
,
which
at
length
they
shall
feele
,
and
shall
not
escape
.
To
be
briefe
,
there
is
no
kinde
of
life
wherein
ye
shall
not
see
verie
many
thinges
come
othewise
to
passe
then
a
man
woulde
looke
for
.
Howe
many
thinges
haue
hapned
to
our
aduersaries
the
Papistes
contrary
to
their
expectation
?
And
of
those
thinges
whereof
they
thought
them selues
to
be
most
sure
and
certeyne
,
what
haue
they
brought
to
passe
?
So
it
hapneth
to
euery
Magistrate
and
to
euery
familie
,
that
many
tymes
they
can
not
accomplish
that
they
take
in
hande
.
What
gayne
they
then
by
their
policies
and
paynefull
trauells
but
vanitie
,
in
that
they
torment
them selues
without
any
profite
,
and
so
spende
their
liues
that
there
is
almost
no
tyme
wherein
they
enioy
a
quiet
minde
?
So
shall
ye
finde
some
Princes
to
be
most
happie
if
they
woulde
quietly
enioy
those
giftes
wherewith
God
hath
endued
them
.
And
this
is
the
meane
whereby
they
might
so
doe
,
if
they
woulde
commende
〈◊〉
vnto
God
.
But
what
doe
they
?
They
take
vppon
them
those
thinges
which
are
aboue
their
power
and
not
required
of
God
,
and
lose
that
happines
which
they
did
enioy
:
and
with
these
cares
and
trauells
they
afflict
and
torment
them selues
euen
vnto
death
.
And
worthely
.
For
why
doe
they
so
arrogantly
take
vppon
them
those
thinges
which
God
requireth
not
at
their
handes
,
and
doe
not
quietly
enioy
those
thinges
which
they
possesse
?
There
is
an
euill
which
I
haue
seene
vnder
the
Sunne
,
and
it
is
muche
amongest
men
:
A
man
to
whome
God
hath
giuen
riches
,
and
treasures
,
and
honour
,
and
he
wanteth
nothing
for
his
soule
of
all
that
it
desireth
:
but
God
giueth
him
not
power
to
eate
thereof
,
&c.
For
if
we
could
be
content
with
those
thinges
which
we
haue
,
and
quietly
vse
the
giftes
of
God
,
and
so
reioyce
with
our
wife
,
our
children
,
and
families
geuing
thankes
into
God
for
the
same
,
and
with
a
good
conscience
doing
our
dutie
in
our
vocation
,
what
could
be
so
happy
as
we
?
But
we
doe
that
which
this
verse
forbiddeth
.
We
rise
earely
,
we
lye
downe
late
,
we
torment
our selues
,
and
with
sorrowe
we
eate
our
breade
,
This
is
the
life
of
man
throughout
the
whole
world
,
as
the
holy
Ghoste
here
witnesseth
.
The
cause
is
,
for
that
no
man
is
content
with
his
owne
state
.
The
benefites
which
God
hath
bestowed
vpon
vs
to
vse
and
enioy
,
we
doe
mislike
.
And
as
we
doe
not
way
or
consider
our
owne
good
gifts
and
commodities
:
so
haue
we
a
loue
and
liking
of
other
mens
,
and
couet
the
like
.
And
what
haue
we
thereby
?
Uanitie
of
vanities
,
bread
of
affliction
,
vnprofitable
care
and
trauel
,
lying
down
and
rysing
vp
in
vaine
.
Wherefore
the
godly
alone
doe
content
them selues
with
those
good
thinges
which
they
enioy
.
The
godly
are
contented
with
that
they
haue
.
For
they
knowe
that
God
is
the
giuer
and
gouerner
of
all
good
thinges
.
Wherefore
they
laboure
with
an
vpright
heart
,
and
those
things
which
they
get
with
their
labour
,
they
vse
as
the
gifts
of
God
,
&
do
not
presume
to
be
the
authors
and
efficient
causes
thereof
:
therefore
they
haue
quietnes
and
peace
of
conscience
:
And
if
any
trouble
happen
,
they
can
ouercome
it
with
Iob
saying
:
God
hath
giuen
and
God
hath
taken
away
,
the
name
of
God
be
blessed
.
So
can
they
bothe
vse
the
good
giftes
which
they
haue
,
and
also
ouercome
all
troubles
and
calamities
.
The
flesh
can
doe
neither
of
these
,
but
is
occupyed
only
about
such
thinges
as
it
would
haue
,
and
whilest
it
seeketh
and
traueleth
for
the
same
,
it
loseth
the
good
thinges
which
presently
it
doth
enioy
:
As
did
Esops
dogge
,
Esops
dogge
which
swimming
ouer
the
water
with
a
peece
of
flesh
in
his
mouth
,
snatched
at
the
shadowe
of
the
flesh
shining
in
the
water
,
and
so
lost
both
.
which
in
snatching
at
the
shadow
,
lost
the
flesh
which
he
had
in
his
iawes
,
and
the
shadow
withall
.
This
dogge
therefore
is
an
image
of
the
whole
worlde
,
wherin
ye
may
se
,
as
it
were
,
one
master
of
the
houshold
,
to
whom
God
hath
giuen
a
wife
,
children
,
a
family
,
substance
,
&c.
These
thinges
are
the
flesh
in
the
doggs
mouth
.
What
doth
he
now
?
The
giftes
which
he
hath
,
he
doth
not
regarde
,
but
afflicteth
him selfe
with
other
vaine
cares
for
such
thinges
,
as
he
hath
not
nor
shall
euer
attaine
vnto
.
But
these
thinges
can
not
be
learned
out
of
bookes
▪
but
experience
and
practise
is
the
onely
glose
that
interpreteth
this
Psalme
.
For
I
my self
also
doe
vnderstand
these
matters
and
can
teach
them
vnto
others
.
Yet
often
times
it
so
commeth
to
passe
,
that
I
weary
my selfe
with
vaine
labours
and
trauells
.
The
cause
is
,
for
that
the
desire
and
presumption
to
be
like
vnto
God
▪
which
is
in
vs
▪
and
begun
in
Paradise
,
can
not
be
vtterly
shaken
of
,
no
not
in
the
Sainctes
and
children
of
God
.
Nowe
the
more
a
man
hath
of
this
originall
poyson
,
the
lesse
quietnes
of
minde
and
inward
peace
he
hath
,
according
to
that
saying
of
Augustine
:
A
wise
saying
of
Augustine
.
Thou
hast
commaunded
Lord
and
so
commeth
it
to
passe
,
that
euery
vnordinate
mind
should
be
a
punishment
vnto
it self
.
For
like
as
drunkennes
bringeth
with
it
his
owne
punishment
,
that
is
to
fay
,
cruditie
and
headach
:
so
an
inordinate
mind
bringeth
with
it
the
bread
of
sorrow
and
laboureth
in
vaine
.
This
is
it
which
I
sayd
before
,
that
this
sentence
is
to
be
vnderstand
,
not
onely
of
artificers
,
but
generally
of
all
men
in
all
offices
and
callings
,
that
it
is
in
vayne
for
them
to
rise
early
,
that
is
to
say
,
to
be
curious
and
carefull
,
and
to
presume
of
them selues
in
any
kind
of
life
.
So
the
Magistrate
riseth
earely
when
he
hath
a
care
that
all
thinges
may
be
done
as
he
hath
determined
.
Likewise
in
all
kindes
of
life
to
rise
earely
is
,
when
a
man
hath
no
quietnes
,
no
time
of
rest
from
cares
and
trauells
,
vnlesse
he
obteyne
that
he
seeketh
for
.
But
all
this
is
in
vayne
.
Hereof
haue
I
seene
innumerable
examples
,
and
ye
shall
see
the
like
if
ye
liue
.
Yong
men
,
because
they
lacke
experience
,
doe
not
yet
vnderstand
these
matters
.
But
in
time
ye
shall
see
that
in
all
states
and
kindes
of
life
,
in
husbandmen
,
artificers
,
the
learned
,
vnlearned
,
Magistrates
,
Kinges
,
Princes
,
ye
shall
see
(
I
say
)
that
they
rise
earely
,
that
is
,
they
are
carefull
,
they
appoynt
certeyne
endes
whereunto
they
direct
all
their
deuises
and
policies
.
They
make
them selues
efficient
causes
,
and
take
vpon
them
to
rule
all
thinges
by
their
owne
wisedom
.
This
the
Gentiles
also
did
see
,
and
therefore
they
sayd
that
fortune
beareth
rule
in
all
thinges
.
For
if
wisedom
were
enough
to
bring
matters
well
to
passe
,
then
Cicero
and
Demosthenes
had
not
bene
deceiued
by
their
wise
and
honest
policies
.
If
wisedom
and
strength
were
sufficient
,
then
Hector
had
preserued
Troy
,
and
Iulius
Caesar
the
Romane
Empire
.
For
wisedom
,
power
,
policie
,
&
carefulnes
was
not
lacking
in
these
excellent
men
.
They
rose
earely
,
they
lay
downe
late
,
and
did
eate
the
bread
of
sorrow
:
notwithstanding
they
were
deceiued
and
miserably
perished
.
Therefore
they
were
constrayned
to
say
,
that
fortune
ruleth
in
all
the
affayres
of
men
,
&
that
all
thinges
are
done
by
chaunce
.
For
commonly
the
wiser
men
they
were
,
the
more
foolishly
they
gouerned
in
all
their
affaires
.
And
true
it
is
,
that
great
wisedom
ouerthroweth
great
kingdoms
.
And
many
times
(
as
the
prouerb
sayth
)
wise
men
comit
no
small
folly
.
Wise
men
some
times
committe
great
folly
.
Therefore
,
although
the
Gentiles
(
not
lightned
by
the
word
of
God
,
but
onely
taught
by
experience
)
did
confesse
that
the
affaires
of
men
are
not
gouerned
by
wisedom
and
power
,
yet
did
they
still
presume
vpon
their
owne
wisedom
and
power
,
and
needes
they
woulde
gouerne
common
wealthes
by
their
owne
counsells
and
policies
.
But
afterwarde
,
when
they
saw
that
there
followed
no
successe
,
they
acknowledged
their
errour
and
attributed
all
thinges
vnto
fortune
.
These
words
fortune
,
chaunce
,
casualty
&
such
like
are
not
vsed
because
any
thing
commeth
otherwise
to
passe
then
by
the
prouidence
of
God
,
but
for
that
many
things
fall
out
otherwise
then
we
looked
for
,
&
the
cause
thereof
we
can
not
see
.
But
we
must
not
impute
any
thing
vnto
fortune
(
except
we
wil
cal
this
fortune
,
when
the
counsells
,
the
policies
and
enterprises
of
the
wise
and
mighty
come
otherwise
to
passe
,
then
they
them selues
did
purpose
or
determine
)
:
but
to
the
iudgement
of
God
,
who
after
this
maner
punisheth
pride
,
arrogancie
and
presumption
.
For
why
do
they
presume
to
bee
wise
and
mighty
in
those
thinges
which
are
farre
aboue
the
wisedom
and
power
of
man
,
and
are
not
gouerned
but
by
God
alone
?
Why
doe
they
not
there
vse
their
wisedom
and
power
where
as
God
would
haue
them
:
to
witte
,
in
those
things
that
are
vnder
their
power
?
which
are
mentioned
Gen.
2.
Worthely
therefore
are
they
deceiued
,
and
crye
out
that
all
things
are
gouerned
by
fortune
:
but
to
late
,
when
they
haue
destroyed
common
wealthes
and
kingdoms
.
[
*
](A06500-e15220-b)
*
The
song
of
fooles
to
say
:
I
had
not
thought
,
or
,
had
I
wist
.
For
this
is
the
song
of
fooles
,
to
say
:
I
had
not
thought
,
and
so
to
accuse
fortune
.
For
fortune
is
not
the
cause
that
thy
deuises
and
policies
doe
deceiue
thee
,
but
thine
owne
folly
and
the
ignorance
of
God
and
thy selfe
:
First
for
that
thou
dost
not
vnderstand
who
or
what
thou
art
:
Againe
,
thou
doest
not
see
what
the
commaundement
of
God
is
,
and
how
farre
forth
he
will
haue
thee
to
rule
&
gouerne
.
Thou
beginnest
with
to
high
a
note
,
as
the
Asse
doth
,
and
therefore
thou
makest
an
ill
ende
.
When
thou
seest
this
,
thou
cryest
out
and
sayest
:
there
is
no
God
,
there
is
no
prouidence
of
God
:
For
wise
and
politike
Princes
doe
not
accomplishe
that
which
they
haue
most
wisely
deuised
and
determined
:
Wise
and
mightie
men
bring
not
to
passe
that
they
go
about
.
mighty
Princes
bring
not
that
to
passe
,
which
they
are
able
to
doe
as
touching
their
strength
and
power
.
Therefore
either
God
is
vniust
,
or
no
God
at
all
:
for
else
he
would
haue
regard
vnto
wise
men
,
and
all
thinges
shoulde
be
done
as
they
haue
determined
.
O
blasphemous
mouth
.
As
though
God
must
be
such
a
God
,
who
when
he
seeth
that
thou
hast
deuised
and
ordered
all
thinges
wisely
,
must
come
vnto
thee
and
say
:
Master
gouerner
,
you
haue
done
all
thinges
well
:
you
are
a
wise
man
and
able
to
gouerne
without
me
.
But
thou
presumptuous
spirite
,
whilest
thou
attributest
all
things
to
the
wisedom
,
policie
&
power
of
man
,
where
is
the
glory
and
the
maiestie
of
God
?
yea
where
is
God
him selfe
if
thou
doest
prouide
,
gouerne
,
and
bring
to
passe
all
things
?
If
all
thinges
be
done
by
thy
wisedom
and
power
,
then
is
the
wisedom
&
power
of
God
brought
to
nothing
.
Nay
rather
let
thy
wisedom
,
thy
power
and
thy
policie
be
vtterly
confounded
and
brought
to
nought
,
that
thou
maist
learne
by
experience
,
that
the
wiser
a
man
is
,
the
lesse
able
he
is
to
accomplish
that
he
taketh
in
hand
,
yea
the
more
foolish
he
is
and
without
all
successe
:
On
the
other
side
,
where
lesse
hope
is
,
there
God
giueth
best
successe
,
to
the
ende
thou
shouldest
know
that
the
wisedom
and
power
wherin
thou
doest
glory
and
trust
,
is
nothing
,
and
can
doe
no
good
,
but
rather
much
hurt
.
Not
that
God
condemneth
wisedom
and
power
,
for
they
are
the
gifts
of
God
giuen
vnto
men
:
but
this
he
condemneth
,
that
men
of
great
wisedom
&
power
through
the
confidence
they
haue
therin
,
doe
exclude
God
from
all
houshold
and
ciuill
gouernment
,
and
take
vppon
them
to
rule
all
thinges
by
their
owne
wisedom
and
power
.
So
Cicero
,
Iulius
Caesar
,
Brutus
by
wisedom
&
policie
goe
about
to
rule
the
common
wealth
.
They
thinke
with
them selues
:
Thus
will
I
doe
,
Who
?
I
Cicero
,
I
Caesar
,
I
Brutus
.
By
what
meanes
?
By
mine
owne
wisedom
,
policie
&
power
.
This
arrogancie
and
pride
they
doe
not
know
to
be
sinne
.
Afterwards
,
when
they
see
their
wise
counsells
disapoynted
,
their
deuises
and
policies
ouerthrowne
,
they
become
blasphemers
,
&
thinke
there
is
no
God
,
or
else
that
God
is
vniust
,
which
giueth
no
honour
to
vertue
,
no
successe
to
wisedom
.
But
why
haue
they
no
successe
?
Because
they
passe
the
boundes
of
their
owne
wisedom
,
and
are
not
content
that
they
are
set
as
Lords
&
rulers
ouer
the
beasts
of
the
fielde
,
the
fishes
of
the
sea
,
the
foules
of
the
ayre
,
&c
:
the
gouernment
whereof
God
hath
committed
vnto
man
(
Gen.
2.
)
:
but
also
they
presume
of
them selues
to
rule
man
like
vnto
them selues
,
house
,
wife
,
children
,
kingdoms
.
Empires
,
and
that
by
their
owne
authoritie
and
wisedom
,
setting
God
a
part
,
and
not
asking
of
him
either
counsell
or
succour
.
Wherefore
this
verse
is
an
image
and
true
resemblance
of
the
whole
world
.
The
whole
world
riseth
earely
in
vayne
.
For
what
is
all
the
world
else
,
with
all
his
wisedom
,
deuises
and
policies
,
but
an
earely
rising
in
vayne
.
Beholde
the
higher
powers
,
Princes
,
Magistrates
,
behold
the
rulers
and
gouerners
of
families
,
and
ye
shall
see
that
they
rise
earely
,
but
in
vayne
.
From
the
highest
therefore
vnto
the
lowest
,
the
Prince
as
well
as
the
poore
handmayden
in
the
hause
sing
this
song
:
I
rise
earely
,
I
tyre
my selfe
,
and
I
eate
the
breade
of
sorrowe
.
There
are
very
fewe
lightned
by
God
from
aboue
,
which
haue
the
grace
to
knowe
them selues
to
be
but
instruments
and
God
to
be
the
gouerner
,
or
thinke
the
successe
of
their
trauells
to
be
the
gift
of
God
,
and
not
the
worke
and
fruite
of
their
owne
wisedom
and
policie
.
All
the
rest
doe
walke
in
the
arrogancie
and
presumption
of
their
owne
hartes
,
and
as
though
they
were
Lordes
and
rulers
ouer
all
thinges
,
they
attribute
all
vnto
their
owne
worke
and
wisedom
.
And
what
gayne
they
hereby
but
vtter
ruine
and
destruction
?
So
Cicero
,
Demosthenes
and
other
excellent
men
in
the
common
wealth
did
not
offend
in
that
they
were
wise
:
like
as
Achas
and
Achab
in
the
kingdome
of
Israell
did
not
,
which
,
as
it
appeareth
,
were
men
of
great
policie
:
but
in
this
they
sinned
:
because
they
thought
those
affayres
and
that
kingdome
to
be
subiect
vnto
their
wisedome
.
Cicero
sawe
him selfe
to
be
the
onely
Oratour
of
the
common
wealth
of
Rome
,
and
he
sawe
also
what
ought
to
be
done
and
howe
all
thinges
ought
to
be
gouerned
:
but
because
he
lacked
the
feare
of
God
,
and
imputed
all
to
his
owne
deuises
,
his
owne
wisedom
and
policie
,
excluding
God
:
therefore
God
woulde
showe
vnto
him
by
his
owne
experience
,
that
wisedom
and
policie
is
not
enough
for
the
executing
and
accomplishing
of
such
weightie
matters
,
but
that
the
blessing
of
God
is
required
from
aboue
.
Wherefore
Cicero
did
not
onely
no
good
in
the
common
wealth
with
his
wise
counsell
and
great
wisedom
,
but
also
procured
his
owne
destruction
.
The
same
may
we
say
also
of
worldly
wealth
and
riches
.
Riches
are
not
euill
,
but
they
are
the
giftes
of
God
,
as
wisedome
is
.
Therefore
the
Lorde
giueth
vnto
vs
the
vse
and
possession
thereof
.
But
when
the
rich
man
will
say
:
these
thinges
are
mine
,
these
haue
I
gotten
by
mine
owne
labour
and
industrie
,
and
beholdeth
them
as
his
owne
birth
,
this
is
euill
,
and
is
that
diuilish
presumption
and
that
desire
to
be
like
vnto
God
,
The
naturall
presumption
of
man
to
be
like
vnto
God
,
or
to
be
as
Gods.
the
which
our
first
parents
,
being
deceiued
by
the
Deuill
,
beganne
in
Paradise
,
and
all
we
which
came
of
them
,
doe
bring
with
vs
.
As
impossible
therefore
as
it
is
for
vs
to
put
of
this
flesh
which
we
carry
about
with
vs
:
so
impossible
is
it
vtterly
to
cast
away
this
presumption
and
desire
,
to
be
as
Gods.
Notwithstanding
the
godly
doe
fight
against
it
,
and
from
day
to
day
stil
they
mortifie
it
more
and
more
,
vntill
at
length
it
be
wholy
abolyshed
,
togither
with
this
life
.
The
godly
therefore
,
to
whome
God
hath
giuen
worldly
goodes
and
riches
,
doe
say
:
In
deede
I
haue
wealth
and
substaunce
,
but
this
is
not
my
worke
,
but
thy
blessing
O
Lord
and
thy
gifte
,
which
thou
hast
giuen
vnto
me
by
the
meanes
of
my
labour
.
But
if
thou
haddest
not
giuen
it
,
thongh
I
had
laboured
neuer
so
much
,
I
shoulde
haue
had
nothing
.
But
the
worlde
sayth
otherwise
.
The
abuse
of
the
giftes
of
God
in
the
worlde
.
I
haue
a
faire
wife
,
I
haue
sweete
children
.
By
whose
gifte
and
benefite
?
Forsooth
mine
owne
.
Nay
sayth
the
Lord
:
Seeing
thou
doest
so
arrogantly
presume
vppon
these
thinges
as
thyne
owne
,
thou
lyest
.
And
for
a
token
hereof
I
will
cause
that
thy
children
shall
dye
,
or
shall
be
defiled
:
that
thy
wife
shall
lye
sicke
or
become
an
harlot
,
or
else
shall
consume
thy
goods
,
&c.
An
other
hath
faire
houses
,
gay
and
sumptuous
buildinges
.
If
you
aske
of
him
:
how
came
you
by
these
things
?
by
whose
meane
?
by
whose
deuise
and
policie
?
He
aunsweareth
:
Euen
by
mine
owne
.
No
,
not
so
,
sayth
the
Lorde
,
and
that
thou
mayest
see
it
to
be
true
,
I
will
bringe
to
passe
,
that
eyther
they
shall
be
consumed
with
fire
,
or
else
before
thou
shalt
enioy
them
according
to
thy
desire
,
thou
shalt
dye
.
An
other
quietly
and
peaceably
gouerneth
a
common
wealth
,
a
dukedome
,
a
kingdom
.
By
whose
power
and
policye
?
By
mine
owne
,
sayth
he
.
Not
so
.
And
that
thou
maiest
see
the
same
to
be
true
,
either
sedition
,
warre
or
some
other
trouble
shall
be
raised
vp
,
that
thou
shalt
wonder
and
say
:
who
could
once
haue
thought
that
these
thinges
shoulde
haue
come
thus
to
passe
?
Against
this
presumption
,
this
Psalme
armeth
vs
,
&
teacheth
euery
one
,
both
Prince
and
people
,
high
and
low
to
say
:
My
wife
,
my
children
,
my
family
,
my
goods
,
the
publike
peace
,
the
common
wealth
,
&c.
are
the
gifts
of
God
.
These
I
wil
vse
with
thankfulnes
so
long
as
it
shall
please
God
and
as
he
shall
giue
me
the
vse
thereof
.
If
my
wife
or
my
children
dye
,
if
any
trouble
come
either
publikely
or
priuately
,
I
wil
say
:
O
Lord
,
I
was
the
possessor
of
these
benefites
,
thou
gauest
them
and
thou
hast
also
taken
them
away
,
I
will
therfore
patiently
beare
this
losse
.
Notwithstanding
,
the
possession
there
of
could
not
alwaies
haue
continued
,
&c
,
A
mind
thus
●●med
&
instructed
shal
be
wel
able
cherefully
to
beare
all
aduersities
:
which
the
wicked
are
constrained
to
suffer
with
great
anguish
and
sorowe
.
But
they
heare
not
these
thinges
:
Therefore
they
finde
&
feele
that
to
be
most
true
which
this
Psalme
sayth
:
It
is
in
vaine
for
you
to
rise
earely
:
Yea
they
are
their
owne
tormentors
and
their
owne
deuils
,
which
miserably
vexe
&
torment
them selues
,
but
altogither
in
vaine
.
For
why
doe
they
not
harken
and
giue
eare
vnto
the
word
?
Beholde
therfore
all
common
wealths
,
al
kingdomes
,
either
of
the
Romanes
,
the
Athenians
,
the
Lacedemonians
,
the
Thebanes
,
or
others
,
whereof
any
historyes
are
extant
,
and
ye
shall
see
a
true
image
and
liuely
resemblance
of
this
verse
.
Verse
.
2.
But
to
his
beloued
he
will
giue
sleepe
[
or
rest
]
or
else
:
To
his
beloued
he
will
giue
by
sleepe
.
After
that
he
had
before
sufficiently
reproued
that
presumption
and
desire
to
be
like
gods
,
which
is
naturally
rooted
in
vs
,
now
he
proceedeth
to
the
other
part
of
this
Psalme
,
in
the
whiche
he
teacheth
that
all
thinges
come
from
the
blessing
of
God
.
For
this
is
in
deede
the
right
order
of
teaching
,
first
to
destroy
that
which
is
false
,
and
then
to
builde
vppe
that
which
is
true
and
sound
.
For
it
might
be
demaunded
:
what
is
then
to
be
done
,
if
our
power
and
wisedome
doe
nothing
auaile
?
As
we
see
it
came
to
passe
in
Cicero
,
in
whome
there
was
as
great
wisedome
as
was
possible
to
be
in
a
man
,
and
yet
he
did
no
good
therewith
,
but
hurt
both
him selfe
and
others
.
He
did
not
offend
by
ignorance
as
touching
the
affayres
wherein
he
had
to
deale
.
What
then
was
his
offence
?
with
his
wisedome
he
toyned
presumption
,
because
that
he
thought
the
administration
of
the
hardest
matter
in
the
whole
worlde
,
to
be
the
worke
,
the
effect
and
fruite
of
his
wisedome
.
Wherefore
,
although
there
was
in
Cicero
(
as
I
haue
saide
,
and
as
his
workes
do
testifie
)
so
much
wisedom
as
can
be
in
any
man
,
yet
was
he
not
able
to
performe
that
he
tooke
in
hande
.
Therefore
he
could
not
see
that
ende
of
his
labours
,
deuises
and
polycyes
which
he
looked
for
.
Like
as
it
happened
also
to
Demosthenes
and
many
other
excellent
men
whiche
with
like
presumption
tooke
vpon
them
the
like
gouernment
.
Whereas
then
the
ende
fell
out
contrary
to
their
expectation
,
there
was
in
them
no
lacke
of
wisedom
or
wise
and
prudent
gouernment
,
but
their
owne
folly
was
the
cause
therof
,
in
that
they
gloried
,
not
only
in
them selues
,
but
also
in
others
,
that
the
people
might
magnifie
them
and
say
:
Behold
,
we
haue
followed
this
man
,
he
hath
brought
these
matters
to
passe
,
&c.
as
that
verse
of
Cicero
doth
declare
:
O
happie
Rome
(
sayth
he
)
when
I
was
made
a
Consul
thereof
.
Is
not
this
an
arrogancie
intolerable
and
worthie
to
be
beaten
downe
?
In
the
ende
therefore
he
singeth
an
other
song
,
as
in
his
epistle
to
Octauius
it
doth
appeare
.
And
this
is
to
make
of
that
gift
of
God
,
a
work
of
the
pride
of
man
,
or
rather
of
the
deuill
.
If
then
Cicero
and
Demosthenes
,
since
their
wisedom
,
their
wise
counsells
and
deuises
haue
deceaued
them
,
should
nowe
demaund
this
question
:
what
is
to
be
done
?
Shall
wisedom
be
reiected
?
Shall
the
common
weale
be
neglected
and
forsaken
?
&c.
Salomon
aunswereth
:
No
,
not
so
.
But
(
sayth
he
)
ye
must
rule
,
ye
must
gouerne
the
common
weale
with
counsell
and
good
aduise
.
So
he
biddeth
the
master
of
a
houshold
to
marry
a
wife
,
to
till
the
ground
,
to
nourish
his
family
,
&c.
but
yet
so
that
this
sentence
must
alwayes
stand
:
he
will
giue
to
his
beloued
by
sleepe
.
He
will
giue
,
that
is
,
what
so
euer
a
man
hath
he
must
acknowledge
the
same
to
be
a
gift
.
Also
he
will
giue
to
him
which
is
his
beloued
,
and
he
wil
giue
also
by
sleepe
.
So
that
it
shall
be
a
gift
,
and
a
gift
giuen
to
his
beloued
,
and
easily
giuen
.
This
is
the
summe
&
effect
of
this
verse
briefly
expounded
,
which
he
will
afterward
more
largely
declare
by
the
partes
thereof
:
So
that
what
so
euer
thou
beholdest
,
thy selfe
,
thy
life
,
thy
body
,
thy
wife
,
thy
children
,
peace
and
quietnes
,
good
successe
,
&c
,
thou
must
acknowledge
the
same
to
be
the
gift
of
the
Creator
,
giuen
vnto
none
but
vnto
his
beloued
.
In
the
former
verse
therefore
(
as
I
haue
sayd
)
is
set
forth
a
liuely
resemblance
of
the
whole
world
,
wherein
are
men
,
not
beloued
,
but
starke
madde
through
a
carnall
presumption
and
desire
to
be
like
vnto
God
,
which
will
rule
all
thinges
by
their
owne
deuises
and
policies
.
These
men
haue
no
gift
for
as
much
as
that
which
they
haue
,
they
doe
not
acknowledge
as
a
gift
,
nor
say
:
These
thinges
God
hath
giuen
vnto
me
.
And
albeit
Cicero
and
other
Philosophers
doe
sometimes
confesse
that
these
thinges
are
Gods
giftes
,
yet
they
doe
not
so
beleue
:
for
they
them selues
will
bee
as
Gods
,
which
with
their
owne
counsells
,
wisedome
and
wise
policies
haue
defended
the
common
weale
,
enlarged
the
Empire
,
preuented
imminent
daungers
and
troubles
,
&c.
Through
this
presumption
they
prouoke
God
to
send
amongst
them
some
Annibal
,
or
some
Pirrhus
,
or
to
stirre
vp
ciuill
warres
by
Silla
,
Pompeius
,
or
the
conspiracie
of
Cataline
,
with
other
seditious
persons
,
that
so
they
might
knowe
them selues
,
not
to
be
the
gouerners
of
so
high
and
weighty
matters
.
Thus
the
wicked
also
and
the
godles
haue
the
giftes
of
God
,
although
they
vnderstand
not
that
they
are
giftes
.
But
this
must
we
vnderstand
and
knowe
.
Wherefore
if
thou
hast
married
a
wife
,
if
thou
be
a
Magistrate
in
the
common
weale
,
or
liuest
in
any
other
calling
,
be
wise
,
heare
the
word
of
God
,
and
vnderstand
what
thou
art
,
and
what
thou
art
not
.
Adorne
thy
wife
,
thy
children
,
thy
family
,
thy
substance
with
this
title
,
that
the
Lord
hath
giuen
them
:
that
is
to
say
,
thinke
euen
from
thine
hart
that
they
are
the
giftes
of
God
,
which
God
hath
giuen
thee
,
and
requireth
nothing
else
againe
for
the
same
,
but
that
with
a
thankful
hart
thou
shouldest
acknowledge
the
same
to
be
his
giftes
.
But
this
to
doe
is
also
the
gift
of
God
,
as
it
is
sayd
in
the
.8
.
chapter
of
the
booke
of
wisedome
:
I
knowe
that
I
coulde
not
keepe
my selfe
chast
except
God
gaue
it
vnto
me
,
and
that
was
a
poynt
of
wisedom
also
,
to
know
whose
gift
it
was
.
He
therfore
which
certeinly
perswadeth
him self
,
that
his
wife
,
his
children
,
his
goods
are
the
gifts
of
God
,
is
not
proud
through
the
successe
thereof
,
because
he
knoweth
them
to
be
Gods
giftes
,
and
not
his
owne
worke
or
his
owne
glory
.
The
husband
being
thus
perswaded
,
hath
a
pure
reioycing
in
his
wife
and
children
,
because
he
knoweth
that
they
are
the
giftes
of
God
,
and
he
enioyeth
them
with
thankes
giuing
,
so
long
as
it
pleaseth
God
.
If
God
take
them
away
againe
,
he
beareth
it
patiently
and
eateth
not
the
bread
of
affliction
,
because
he
is
the
beloued
of
God
,
and
he
liueth
as
though
he
were
in
a
sleepe
,
and
whiles
he
sleepeth
the
nette
is
drawne
according
to
the
prouerbe
,
that
is
,
all
thinges
prosper
and
goe
well
with
him
.
Thus
the
godly
man
vseth
Gods
giftes
and
that
rule
,
that
gouernment
which
is
committed
vnto
him
by
God
.
Genesis
.
2.
He
eateth
,
he
drinketh
,
he
sleepeth
,
he
reioyceth
in
his
wife
,
his
children
,
his
substance
with
thankes
giuing
,
saying
:
Lord
God
,
it
was
thy
gift
,
and
it
is
thy
gift
:
If
thou
take
it
away
,
thine
it
is
againe
,
&c.
So
resteth
his
hart
in
true
and
godly
quietnes
.
But
the
wicked
haue
the
bread
of
affliction
,
and
sleepe
not
,
no
not
in
the
night
.
But
the
godly
man
,
not
onely
in
the
nyght
,
but
all
the
time
of
his
life
sleepeth
sweetely
:
that
is
,
he
hath
a
cheerefull
and
a
quiet
conscience
,
and
resteth
,
as
it
were
in
a
softe
bedde
.
He
leaueth
vnto
God
the
chiefe
gouernment
of
all
things
,
he
enioyeth
Gods
giftes
,
and
knoweth
him selfe
to
bee
Gods
instrument
,
and
so
hath
all
thinges
in
rest
as
it
were
by
sleepe
,
geuing
glory
vnto
God
:
and
in
doing
nothing
he
doth
all
thinges
,
and
in
doing
all
thinges
he
doth
nothing
.
Thus
hauing
before
sufficiently
reprehended
and
condemned
the
presumption
of
mans
wisedome
and
strength
,
he
sheweth
the
true
cause
and
also
the
chiefe
master
and
gouerner
of
families
and
common
weales
:
to
witte
,
the
Lorde
him selfe
.
And
here
he
vseth
a
maruelous
breuitie
:
he
giueth
to
his
beloued
(
sayth
he
)
by
sleepe
.
This
sleepe
whereof
he
speaketh
must
be
referred
to
the
rest
and
quietnes
of
the
minde
and
conscience
,
and
not
to
the
rest
of
the
fleshe
or
of
the
body
.
We
muste
labour
and
trauel
as
touching
the
body
,
but
with
a
cheerefull
conscience
,
looking
assuredly
for
the
blessing
of
God
:
as
in
Genesis
it
is
written
,
that
all
our
welfare
,
and
all
that
we
haue
consisteth
in
the
blessing
of
God
and
not
in
our
owne
labour
and
industrie
.
Nowe
he
procedeth
,
and
that
which
before
he
briefely
expounded
,
he
declareth
more
at
large
in
the
same
order
whiche
before
he
obserued
,
firste
speaking
of
housholde
gouernment
,
and
afterwardes
of
politike
gouernment
.
Verse
.
3.
Behold
,
children
are
the
inheritance
of
the
Lord
,
and
the
fruite
of
the
wombe
his
rewarde
.
Not
onely
the
wordes
,
but
also
the
phrase
and
manner
of
speech
are
diuine
and
heauenly
,
which
the
holy
Ghoste
and
the
Scripture
here
vseth
.
The
meaning
then
is
this
:
Behold
,
this
is
the
wisedome
,
this
is
the
rule
and
the
meane
to
iudge
rightly
of
housholde
gouernment
and
matrimony
,
that
children
are
an
heauenly
inheritance
,
that
is
to
say
,
the
gifte
of
God
,
and
that
the
fruite
of
the
wombe
,
that
is
,
what
so
euer
is
borne
of
the
wombe
,
is
a
rewarde
,
that
is
to
say
,
the
gifte
of
God
.
It
is
not
besides
the
purpose
,
if
,
here
for
a
difference
yee
sette
children
in
the
first
place
as
the
malekinde
,
and
in
the
second
place
the
fruite
of
the
wombe
,
as
the
femalekinde
of
all
liuing
creatures
,
but
specially
of
mankinde
.
But
all
commeth
to
one
thing
,
that
is
to
say
,
to
be
a
Father
or
to
be
a
Mother
is
not
the
worke
of
man
,
but
of
God
.
And
albeit
the
husband
begetteth
children
by
his
wife
,
&
the
wife
conceaueth
by
the
man
,
yet
both
are
the
gifts
of
God
,
and
both
are
the
blessing
of
God
,
as
the
text
saith
:
God
created
male
and
female
.
He
created
them
(
saith
the
Scripture
)
to
signifie
that
they
are
not
their
owne
gouerners
and
creators
,
but
both
male
&
female
are
the
creatures
of
God
.
Afterwardes
he
addeth
more
ouer
:
and
he
blessed
them
,
saying
,
increase
and
multiply
.
Out
of
this
place
of
Genesis
is
this
verse
of
the
Psalme
taken
.
For
in
that
God
giueth
vnto
vs
children
,
it
is
no
worke
of
ours
,
but
it
is
the
blessing
of
God
.
Notwithstanding
the
world
,
although
it
hath
continuall
experience
of
this
blessing
,
doth
neither
vnderstande
,
nor
consider
the
same
.
For
the
procreation
of
children
,
because
it
is
a
dayly
benefite
,
and
a
continuall
blessing
,
is
nothing
estemed
.
Thus
the
world
walloweth
in
voluptuousnes
,
filthy
lust
and
pleasure
,
and
these
inestimable
benefites
wherein
it
liueth
and
walketh
,
it
neither
knoweth
nor
regardeth
.
This
is
moreouer
to
be
noted
,
that
God
did
not
so
confusely
blesse
man
as
he
blessed
other
creatures
:
but
he
adorned
man
with
a
peculiar
blessing
,
to
the
ende
we
might
vnderstand
,
that
it
is
the
gift
of
God
to
haue
sonnes
&
daughters
,
and
that
neither
the
husband
shoulde
attribute
to
him selfe
any
thing
as
though
he
made
his
wife
friutefull
,
nor
the
wife
should
attribute
any
thing
to
her selfe
as
though
she
conceaued
through
her
owne
strength
and
the
benefite
of
nature
:
but
should
learne
that
these
are
in
deede
heauenly
and
diuine
workes
.
Therfore
some
times
we
see
that
healthfull
and
bewtifull
women
coupled
with
strong
and
healthfull
husbands
,
and
liuing
in
great
wealth
and
pleasure
,
are
barren
and
fruiteles
notwithstanding
.
Whereby
God
would
show
,
that
to
beget
and
to
bring
forth
children
is
the
blessing
of
God
,
&
commeth
not
of
the
power
of
man
or
the
strength
of
nature
.
Contrarywise
an
other
man
that
liueth
poorely
,
&
hardly
can
get
a
good
meales
meate
,
hath
a
house
full
of
children
.
It
is
a
true
saying
therefore
of
the
Germanes
,
when
they
speaking
of
their
children
doe
say
:
God
hath
giuen
me
children
.
But
although
this
saying
be
in
euery
mans
mouth
,
yet
are
there
very
few
that
know
what
this
blessing
is
,
or
esteme
it
as
they
should
doe
,
because
it
is
ouerwhelmed
and
darkened
with
inordinate
lust
and
other
filthines
of
the
flesh
,
with
labours
and
trauells
,
with
troubles
,
miseries
and
calamities
.
These
thinges
(
I
say
)
doe
hide
and
darken
this
heauenly
benediction
,
so
that
it
seemeth
to
be
now
not
a
benediction
,
but
rather
a
malediction
.
For
when
parents
dye
and
leaue
their
children
without
help
and
succour
,
when
men
see
their
children
or
their
wiues
stubborn
,
intractable
and
disobedient
,
&c.
it
seemeth
to
them
that
the
malediction
far
passeth
the
benediction
.
Wherefore
the
Scripture
calleth
vs
back
to
the
consideration
and
beholding
of
the
matter
it self
and
the
substance
of
matrimony
,
which
is
the
blessing
of
God
,
that
in
beholding
the
same
we
may
ouercome
what
miseryes
and
calamities
so
euer
we
finde
in
matrimony
.
And
here
appeareth
our
infirmitie
and
incredulitie
.
For
this
is
the
nature
of
vs
all
,
that
one
discommoditie
doth
greeue
vs
more
,
then
an
hundreth
commodities
can
make
vs
to
reioyce
.
We
see
that
he
which
hath
an
healthful
body
is
more
troubled
with
a
push
or
a
byle
in
his
knee
or
in
his
elbow
,
then
ioyfull
for
the
health
of
his
whole
body
besides
:
according
to
the
Dutche
prouerbe
:
If
thou
cary
a
man
to
Rome
vpon
thy
shoulders
,
and
hurte
him
neuer
so
litle
when
thou
settest
him
down
,
thou
losest
all
thy
thankes
.
Example
hereof
we
see
also
in
vnthankfull
children
,
that
when
their
parentes
haue
brought
them
vp
with
great
charges
,
either
they
desire
the
death
of
their
parents
,
or
else
they
are
disobedient
,
and
forget
all
the
benefites
bestowed
vpon
them
.
So
it
commeth
to
passe
also
in
matrimony
,
that
the
benediction
of
God
is
darkened
and
ouerwhelmed
with
the
malediction
,
as
the
worlde
counteth
it
.
The
holy
Ghost
therefore
doth
here
notably
set
foorth
and
amplyfie
this
blessing
,
to
the
end
we
should
rather
behold
the
author
and
creator
him selfe
,
then
those
troubles
wherewith
this
holy
kinde
of
life
is
hid
and
ouerwhelmed
.
Let
vs
therefore
diligently
set
forth
this
word
and
in
that
let
vs
rest
which
we
reade
in
Genesis
:
And
he
blessed
them
.
With
this
worde
let
vs
arme
and
confirme
our selues
against
those
troubles
and
calamities
,
and
say
:
If
this
our
calling
&
kind
of
life
be
the
blessing
of
God
,
I
wil
reioyce
in
the
Lord
the
giuer
of
this
blessing
,
how
so
euer
the
matter
fall
out
,
be
it
well
or
euill
,
and
I
will
assuredly
perswade
my selfe
that
this
worke
pleaseth
God
.
For
I
know
that
my
wife
,
my
children
,
my
house
&
family
are
the
giftes
of
God
,
that
thou
maist
write
this
title
[
it
is
the
gift
of
God
]
vpon
all
that
thou
hast
and
doest
possesse
,
and
thus
wrapping
the
blessing
of
God
and
diuine
Maiestie
in
thy
kinde
of
life
,
thou
shalt
ouercome
all
troubles
and
calamities
be
they
neuer
so
great
.
They
that
lack
or
neglect
the
worde
and
are
without
the
feare
of
God
,
can
not
be
thus
perswaded
of
the
state
of
matrimony
,
but
they
thinke
that
man
and
wife
are
coupled
togither
by
fortune
,
and
that
children
are
begotten
and
borne
of
them
euen
as
of
swine
.
When
they
haue
them
that
bring
them
vppe
in
wealth
and
pleasure
.
Some
time
it
commeth
to
passe
also
that
the
children
of
wise
,
excellent
and
notable
men
doe
myserably
degenerate
,
as
many
examples
doe
witnesse
both
in
holy
and
prophane
histories
,
and
as
commonly
we
see
also
at
this
day
.
Wherefore
the
holy
Ghost
calleth
vs
backe
to
the
word
of
God
,
that
we
should
learne
that
our
bodyes
are
not
our
owne
,
but
that
if
thou
be
a
man
,
thou
shouldest
thinke
that
what
so
euer
is
in
thee
pertaining
to
a
man
,
is
the
gifte
of
God
:
and
euen
so
that
children
are
Gods
blessing
and
his
gifte
,
and
not
thyne
owne
.
Wherefore
continue
thou
the
creature
of
God
,
and
perswade
thy selfe
that
thy
life
and
thy
body
,
in
that
thou
art
a
man
,
doe
please
God
.
Then
mayest
thou
without
any
great
trouble
and
with
a
good
conscience
enioy
those
thinges
which
God
hath
giuen
thee
,
namely
thy
life
,
thy
wife
,
thy
children
and
thy
goods
,
and
if
any
troubles
come
,
thou
mayst
ouercome
them
also
by
comparing
the
same
with
the
other
benefites
,
which
thou
shalt
finde
in
thy
kinde
of
life
to
be
more
&
much
greater
,
then
all
the
troubles
and
calamities
are
besides
.
Moreouer
by
the
name
of
children
he
signifieth
not
onely
the
fruite
of
the
wombe
,
but
also
what
so
euer
is
necessarye
for
the
bringing
vp
,
the
clothing
,
and
the
nourishing
of
the
same
.
For
he
that
giueth
and
createth
children
,
giueth
and
createth
also
with
them
necessary
sustenance
to
feede
&
to
nourish
them
,
or
else
they
can
not
continue
.
To
some
therefore
God
giueth
more
,
to
some
lesse
,
yet
so
that
he
suffereth
none
to
perish
through
famine
,
except
it
be
to
shewe
his
iudgement
vpon
some
.
Moreouer
,
children
doe
bring
with
them
generally
euen
in
their
birth
by
a
diuine
working
of
God
,
what
so
euer
is
needefull
for
their
sustentation
,
that
they
should
not
perish
through
necessitie
.
And
although
some
times
it
hath
so
happened
that
mothers
haue
deuoured
their
children
,
yet
a
few
examples
do
not
take
away
this
general
rule
.
For
these
were
speciall
examples
of
the
wrath
and
of
the
plage
of
God
.
It
is
one
thing
to
speake
of
God
as
he
is
offended
and
sendeth
plagues
,
and
an
other
thing
to
speake
of
him
as
he
gouerneth
and
nourisheth
vs
.
Wherefore
we
see
the
children
of
such
as
liue
miserably
with
bread
and
water
to
haue
healthfull
bodies
,
liuely
,
and
well
liking
.
Againe
we
see
many
folkes
children
which
liue
in
great
wealth
and
pleasure
,
to
goe
like
ghostes
,
leane
,
pale
and
pining
.
And
why
so
?
because
children
are
the
gift
of
God
,
whom
God
him selfe
hath
created
:
Wherefore
he
giueth
those
things
withall
,
which
children
can
not
lacke
,
as
the
first
creation
of
man
doth
declare
.
For
before
that
Adam
was
formed
of
the
earth
,
God
the
maker
of
the
earth
prepared
the
same
as
a
house
for
him
to
dwell
in
.
And
this
house
he
left
not
empty
and
vnfurnished
,
but
replenished
it
with
all
kindes
of
wealth
,
riches
,
and
all
good
thinges
,
that
he
might
shew
vnto
vs
the
posteritie
of
Adam
,
that
he
would
be
our
father
,
would
keepe
,
guide
,
and
gouerne
vs
,
and
giue
vnto
vs
all
thinges
plentifully
,
so
that
we
would
beleue
.
Likewise
,
whiles
the
childe
liueth
yet
in
the
mothers
wombe
,
it
is
not
able
to
helpe
it selfe
,
but
is
nourished
by
God
alone
.
For
what
is
it
able
to
doe
,
which
lyeth
yet
without
any
sense
?
After
it
is
come
into
the
world
,
it
hath
the
mothers
breastes
to
nourish
it
,
as
a
founteyne
ordeyned
to
that
ende
and
purpose
:
It
hath
bathes
to
wash
it
,
it
hath
clothes
to
lappe
it
in
,
it
hath
the
cradle
to
lye
in
,
and
such
other
thinges
as
it
hath
neede
of
.
Moreouer
,
there
are
not
onely
women
at
hande
to
doe
what
so
euer
is
necessarie
about
the
infant
,
but
Angells
also
,
The
ministery
of
Angells
about
yong
children
&
infants
.
as
many
notable
examples
doe
witnesse
:
And
to
what
ende
are
all
these
things
done
?
To
shewe
that
God
will
preserue
his
giftes
and
benefites
.
Wherefore
children
are
here
to
be
taken
,
not
for
children
onely
,
that
is
,
for
flesh
,
skynne
and
bones
,
but
for
all
other
thinges
that
perteyne
vnto
children
.
In
like
manner
by
the
wife
and
the
husband
we
must
vnderstand
,
not
their
bodies
onely
,
but
their
habitation
,
meate
and
drinke
,
apparell
,
and
all
other
thinges
necessary
for
the
maintenaunce
and
gouernment
of
a
family
.
And
these
are
the
excellent
giftes
of
God
whether
they
bee
great
or
small
:
For
God
doth
not
distribute
them
to
all
men
alyke
:
Notwithstanding
although
they
bee
but
small
,
yet
in
that
they
are
the
giftes
of
God
,
they
are
great
and
liberall
.
For
like
as
we
rather
esteme
and
regard
the
rewards
of
Princes
by
the
bountifull
heart
and
minde
wherewith
they
are
giuen
,
then
by
the
valewe
and
worthines
thereof
,
be
they
neuer
so
small
:
euen
so
although
God
hath
giuen
vnto
thee
but
a
small
portion
poorely
to
susteyne
thee
and
thyne
withall
,
yet
lette
the
good
will
and
the
blessing
of
God
content
thee
,
and
thereupon
rest
,
because
thou
knowest
assuredly
that
God
loueth
thee
and
of
loue
hath
giuen
the
same
vnto
thee
:
which
if
he
take
from
thee
againe
,
thou
shalt
be
more
able
to
beare
it
patiently
,
because
thou
knowest
it
to
be
,
not
thine
owne
,
but
the
gift
of
God
.
Thus
is
thy
mind
quiet
&
at
rest
,
This
may
suffice
as
touching
the
meaning
of
the
Prophet
.
Now
it
remaineth
that
we
should
say
some
thing
concerning
the
grammaticall
sense
and
signification
of
the
wordes
:
which
,
because
of
the
Hebrew
phrase
and
maner
of
spech
,
is
somewhat
obscure
.
For
where
the
Prophet
sayth
:
Children
are
the
inheritance
of
the
Lord
,
we
may
say
:
Children
are
the
gift
of
God
.
For
in
the
Hebrew
tongue
this
word
inheritance
hath
a
large
signification
.
Inheritance
the
Hebrewes
doe
call
the
land
diuided
among
the
people
by
Iosua
.
Hereof
it
commeth
that
this
word
is
applied
to
all
donations
and
free
giftes
.
For
the
land
of
Canaan
was
giuen
only
to
the
children
of
Israell
.
Whereupon
all
possessions
,
proprieties
,
and
free
giftes
are
called
inheritance
.
So
is
it
sayde
in
the
Psalme
:
Thy
lawe
is
mine
inheritance
,
that
is
,
a
gift
which
thou
hast
giuen
vnto
me
.
We
vse
this
word
otherwise
,
for
that
which
is
giuen
to
vs
by
our
parents
.
But
in
the
Hebrew
tongue
it
is
taken
for
a
gift
or
a
portion
giuen
of
God
.
Where
he
sayth
:
and
the
fruite
of
the
wombe
is
his
rewarde
,
we
may
say
:
Children
are
the
bountifull
,
and
the
free
gift
of
the
Lord.
It
is
a
repetition
of
that
which
goeth
before
.
As
if
he
sayd
:
The
benefite
which
we
receiue
of
the
Lord
,
as
it
were
by
inheritance
,
is
children
:
the
gift
which
the
Lord
bestoweth
vppon
the
godly
and
proceedeth
from
his
liberalitie
,
is
the
fruite
of
the
wombe
:
So
that
inheritance
and
reward
signifie
both
one
thing
,
that
is
to
say
,
the
gift
and
liberalitie
of
the
Lord.
So
we
reade
Ieremy
31.
Refrayne
thy
voyce
from
weeping
&
thyne
eyes
from
teares
:
for
thy
workes
shall
be
rewarded
,
sayth
the
Lorde
.
Also
Matth.
5.
Reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
.
Likewise
1.
Cor.
15.
Be
ye
stedfast
,
for
as
much
as
ye
knowe
that
your
labour
is
not
in
vayne
in
the
Lord
,
that
is
,
it
shall
be
rewarded
.
This
is
the
doctrine
of
the
holy
Ghost
concerning
the
true
and
Christian
gouernment
of
housholds
and
familyes
,
to
beleeue
that
children
and
all
thinges
else
are
the
gift
of
God
.
When
we
assuredly
know●
that
we
receiue
all
things
at
Gods
hands
as
the
only
giuer
thereof
,
then
do
we
learne
by
a
goodly
consequence
,
which
the
holy
Ghost
here
teacheth
vs
,
how
we
may
beare
&
ouercome
all
miseries
and
calamities
:
so
that
,
if
either
wife
or
children
dye
,
or
if
any
other
aduersities
or
miseries
happen
,
we
may
say
with
holy
Iob
:
The
Lord
gaue
and
the
Lord
hath
taken
away
:
blessed
be
the
name
of
the
Lorde
.
For
reason
being
now
lightned
by
the
word
,
doth
acknowledge
Gods
blessing
,
and
giueth
thankes
vnto
him
for
the
same
,
and
in
aduersitie
doth
not
repugne
or
repine
against
the
will
of
God
.
Not
that
we
can
lose
the
giftes
of
God
without
sorowe
and
heuinesse
of
the
flesh
:
for
we
doe
not
here
goe
about
to
comfort
the
fleshe
,
but
the
spirite
.
Albeit
the
very
Sainctes
and
children
of
God
also
doe
feele
these
troubles
:
notwithstanding
they
are
not
oppressed
and
ouercome
therewith
.
Like
as
Iacob
was
in
great
anguish
when
he
had
lost
Ioseph
:
yet
he
did
not
despaire
,
he
did
not
blaspheme
,
but
suffered
this
calamitie
patiently
,
because
he
knewe
that
,
as
Ioseph
was
the
gifte
of
God
,
so
he
was
taken
away
againe
also
by
God
.
He
therefore
that
hath
a
minde
thus
prepared
and
instructed
,
shall
not
be
ouercome
with
any
troubles
or
calamities
,
be
they
neuer
so
greeuous
.
But
it
is
not
enough
to
learne
these
thinges
by
hearing
and
by
reading
of
bookes
onely
,
but
experience
and
practise
thereof
is
also
required
,
without
the
which
this
housholde
gouernment
can
neuer
be
learned
,
this
blessing
of
true
and
christian
matrimony
cannot
be
vnderstand
:
As
we
may
see
in
those
which
setting
God
aparte
,
behold
nothing
else
but
fortune
and
chaunce
.
These
men
,
when
they
enter
into
matrimony
to
no
other
ende
but
to
liue
in
lust
,
wealth
,
and
pleasure
,
Note
the
end
of
those
men
that
are
not
thankfull
to
God
for
their
wealth
and
welfare
,
but
attribute
all
to
fortune
and
chaunce
.
and
to
aduaunce
their
children
by
their
wisedom
and
policie
,
to
great
riches
,
honour
and
dignitie
,
do
find
that
all
things
fall
out
cleane
contrary
,
so
that
both
they
,
their
wiues
,
children
and
riches
doe
miserably
perish
,
because
they
are
ignorant
that
there
is
no
successe
without
the
blessing
of
God
.
On
the
other
side
,
they
that
inioy
these
giftes
as
the
blessing
of
God
,
with
thankful
harts
for
the
same
,
although
they
fal
into
many
troubles
and
afflictions
,
are
not
withstanding
of
a
quiet
and
cheerefull
conscience
.
Verse
.
4.
As
are
the
arrowes
of
strong
men
,
so
are
the
children
of
youth
.
This
is
a
similitude
taken
of
warre
,
and
pertaineth
to
politike
gouernment
.
The
how
in
the
hand
of
the
strong
archer
is
not
drawn
in
vaine
,
as
Dauid
saith
of
Ionathan
.
The
arrow
or
dart
of
Ionathan
neuer
turned
back
,
that
is
,
it
neuer
missed
but
perced
&
wounded
.
Wherefore
Esay
calleth
the
Apostles
arrowes
:
and
likewise
Zachary
.
The
meaning
then
is
this
.
It
is
the
gift
of
God
to
reign
at
home
in
peace
without
sedition
,
and
to
obteine
victory
abroade
.
And
without
this
gifte
in
ciuill
gouernment
there
is
no
successe
,
nor
victory
in
battail
.
For
in
the
common
weale
are
alwayes
moe
enemyes
then
friends
.
Moreouer
the
greater
part
is
alwaies
euil
,
&
commonly
ouercommeth
the
better
,
if
God
do
not
help
.
Wherfore
to
haue
a
flourishing
common
weale
,
it
is
a
speciall
gifte
of
God
.
Yong
men
therefore
must
defend
the
common
weale
&
stand
in
battail
against
the
enemy
.
For
they
are
like
arrowes
or
dartes
,
which
strike
and
perse
because
they
are
sent
of
God
.
For
olde
men
are
not
meete
for
warre
,
according
to
that
saying
:
Youth
musts
trauell
,
midle
age
must
giue
counsel
and
old
men
must
pray
:
That
is
,
yong
men
must
labour
and
take
paines
for
the
defence
&
maintenance
of
the
common
weale
.
They
that
are
more
ripe
in
yeares
and
wisedome
,
must
helpe
the
common
weale
with
graue
counsell
and
good
aduise
,
and
they
which
are
olde
and
impotent
must
pray
for
the
prosperous
state
and
good
successe
thereof
.
But
here
note
what
an
excellent
title
he
giueth
to
those
that
do
defend
the
common
weale
,
when
he
calleth
yong
men
the
gifte
of
God
:
such
yong
men
he
meaneth
as
are
vertuous
and
feare
God
,
whom
God
maketh
mightie
arrowes
or
darts
to
ouerthrow
their
enemyes
and
winne
the
victory
.
For
this
euen
the
Gentiles
also
learned
by
experience
,
that
victory
did
not
consiste
in
the
strength
and
power
of
man
,
but
was
giuen
from
aboue
,
and
that
industrie
and
wise
policie
were
of
more
force
then
armour
&
weapons
,
So
hath
it
often
times
come
to
passe
that
great
armies
haue
bene
vanquished
and
put
to
flight
with
a
small
power
.
Not
that
we
shoulde
not
prouide
armour
and
weapons
,
souldiers
and
men
of
warre
for
the
defence
of
the
common
weale
:
but
because
the
Magistrate
,
if
he
must
needes
make
warre
,
should
neither
presume
of
him selfe
,
nor
yet
despaire
,
whether
he
haue
many
souldiers
or
whether
he
haue
fewe
,
but
considering
his
charge
and
calling
,
whereby
he
is
constreyned
to
enter
into
battaile
,
should
seeke
and
aske
from
heauen
helpe
and
victorie
,
saying
:
Lord
in
thy
hand
is
strength
and
victory
:
be
thou
my
helper
,
fight
thou
for
me
:
Like
as
on
the
other
side
,
if
in
the
strength
,
power
and
multitude
of
men
thou
excedest
thyne
enemies
,
yet
mayest
thou
not
therefore
thinke
thy selfe
sure
of
the
victory
,
but
thou
must
aske
it
of
God
,
and
say
:
Lord
,
victory
is
thyne
,
which
if
it
be
thy
good
pleasure
to
giue
vnto
me
,
I
will
thanke
thee
and
praise
thy
name
therefore
.
But
if
through
our
ouerthrow
it
be
thy
will
to
punish
our
sinnes
,
beholde
,
here
I
am
.
Such
a
confidence
,
although
it
be
but
in
the
Magistrate
,
the
guide
or
captaine
alone
,
which
acknowledgeth
his
charge
&
calling
,
and
asketh
helpe
and
succour
of
God
,
shall
vndoubtedly
obteyne
the
victory
:
like
as
Iephta
did
.
He
in
his
office
and
calling
would
gladly
haue
liued
in
peace
togither
with
his
people
:
But
this
could
not
Ammon
suffer
.
Wherefore
Iephta
seeing
that
he
was
constreyned
to
fight
,
prayed
for
the
helpe
&
assistance
of
God
against
his
enemies
,
and
so
obteyned
the
victory
.
For
he
acknowledged
that
strength
and
victory
came
not
of
him selfe
,
but
of
the
Lord
,
as
his
onely
gift
.
So
King
Dauid
had
many
and
notable
victories
ouer
his
enemies
,
one
after
an
other
.
By
what
meanes
?
Forsoth
he
had
armour
and
weapons
,
with
al
furniture
of
warre
,
he
had
mighty
armies
both
of
horsemen
and
footemen
.
But
victorie
(
sayth
he
)
consisteth
not
in
these
thinges
.
Therefore
he
prayed
that
God
would
giue
him
victory
,
and
hoped
to
receaue
the
same
no
otherwise
then
at
his
handes
alone
.
Upon
this
confidence
and
trust
followed
vndoubted
victory
.
Salomon
therefore
teacheth
in
this
verse
that
victory
is
the
gift
of
God
.
And
like
as
arrowes
which
are
shot
with
might
and
violence
,
doe
wound
and
pearce
:
euen
so
yong
men
are
valiant
in
warre
,
not
by
their
owne
strength
,
boldnes
and
presumption
,
but
by
the
blessing
of
the
Lorde
alone
.
Children
of
youth
.
This
is
a
phrase
of
the
Hebrew
.
As
much
to
say
as
yong
men
.
As
the
child
of
death
they
call
him
which
is
appoynted
to
death
.
Or
it
signifieth
yong
men
begotten
and
borne
of
their
parents
in
the
tyme
of
their
youth
which
are
strong
and
able
to
stand
in
defence
of
the
common
weale
.
Verse
.
5.
Blessed
is
the
man
that
hath
his
quiuerful
of
them
:
he
shal
not
be
ashamed
when
he
speaketh
with
his
enemies
in
the
gate
.
He
setteth
forth
the
former
similitude
more
plainly
,
and
by
the
quiuer
he
vnderstandeth
the
common
weale
,
as
in
the
verse
going
before
by
arrows
he
vnderstood
yong
men
.
As
if
he
sayd
:
That
is
a
happy
Prince
,
and
that
is
a
happy
common
weale
,
which
hath
this
blessing
,
and
knoweth
it
to
be
the
gift
of
God
.
Uictory
and
peace
must
needes
be
there
.
To
speake
in
the
gate
is
a
phrase
vsed
of
the
Hebrewes
.
And
it
doth
not
onely
signifie
to
speake
,
but
to
speake
politikely
,
that
is
,
to
make
lawes
,
to
gouerne
by
lawes
,
to
defend
the
godly
,
to
bridle
the
wicked
,
&c.
And
it
is
as
much
to
say
as
where
such
yong
men
are
,
the
Magistrates
are
able
to
speake
in
the
gates
:
that
is
,
they
are
able
to
defend
the
common
weale
,
they
fruitfully
trauell
in
the
affayres
thereof
,
they
mainteyne
good
lawes
,
&c.
But
heare
what
he
addeth
moreouer
,
that
such
haue
alwayes
enemies
which
doe
not
onely
withstand
them
,
but
also
hate
them
and
speake
euil
of
them
.
But
all
this
must
they
learne
to
beare
.
For
if
they
will
be
discouraged
through
the
malice
of
the
wicked
,
if
they
seeke
to
please
and
feare
to
displease
,
there
must
needes
follow
a
confusion
of
all
thinges
.
As
we
may
see
in
Princes
Courtes
,
where
men
seeke
to
please
,
and
to
liue
in
fauour
,
and
therefore
they
will
reproue
nothing
,
least
thereby
they
shoulde
purchase
the
displeasure
of
the
Prince
.
They
will
be
in
authoritie
and
liue
in
the
Court
for
reward
,
promotion
,
and
glory
,
and
not
to
serue
the
Prince
and
the
common
weale
.
And
hereof
commeth
it
that
there
is
no
right
forme
of
gouernment
any
where
to
be
found
.
Wherfore
let
such
as
feare
to
offend
and
can
not
beare
the
displeasure
and
hatred
of
men
,
take
no
office
,
no
rule
or
authoritie
vpon
them
.
Who
euer
gouerned
a
kingdome
more
holily
then
Dauid
?
and
yet
when
his
seditious
sonne
Absolon
spake
euill
of
him
to
the
people
,
he
easily
founde
those
which
did
beleeue
him
.
And
why
so
?
Because
Dauid
was
a
holy
King
,
and
did
not
winke
at
the
sinnes
of
his
subiects
,
but
punished
them
sharply
according
to
their
desertes
.
This
thing
procured
vnto
Dauid
the
hatred
of
the
people
.
Afterwards
when
his
owne
sonne
tooke
vpon
him
to
be
the
captaine
and
author
of
sedition
,
they
were
easily
perswaded
to
forsake
him
their
Lorde
and
King
&
rebelled
against
him
.
For
it
can
not
be
but
that
he
which
wil
doe
his
duety
vprightly
in
his
calling
,
not
omitting
nor
neglecting
the
fame
either
for
feare
or
for
fauour
,
must
needes
stirre
vp
against
him
the
hatred
of
the
wicked
.
Wherefore
this
clause
,
to
speake
with
the
enemies
in
the
gate
,
must
not
be
barely
vnderstand
,
as
of
a
matter
of
light
importance
.
For
it
signifieth
the
great
care
and
trauell
,
the
faithfull
diligence
and
vigilancie
of
godly
Magistrates
in
their
vocation
,
that
is
to
say
,
to
make
good
lawes
and
to
execute
the
same
,
to
constrayne
the
wicked
to
obey
them
with
punishment
,
with
bondes
and
imprisonment
,
to
stirre
vppe
the
fury
of
the
malicious
and
spitefull
,
&c.
So
that
he
which
ruleth
must
so
rule
,
that
he
shall
neuer
be
without
the
feare
of
great
daungers
if
he
respect
the
outragious
boldnes
and
presumption
of
the
wicked
.
For
he
shall
finde
that
to
rule
is
nothing
else
but
to
heape
vpon
him selfe
dispite
and
malice
,
and
to
cast
him selfe
into
the
iawes
of
a
byting
and
a
cruell
beast
:
As
Aeschines
when
he
gaue
ouer
the
gouernment
of
the
common
weale
of
Athens
,
sayd
that
he
was
deliuered
from
the
common
weale
,
as
from
a
madde
and
a
raging
dogge
.
And
Bias
sayd
,
that
the
office
sheweth
what
the
man
is
.
For
howe
many
common
weales
,
how
many
Princes
shall
ye
see
at
this
day
,
which
keepe
their
people
and
their
nobilitie
in
the
reuerent
and
due
obedience
of
their
lawes
?
For
,
to
rule
,
of
all
the
workes
and
affayres
that
belong
vnto
man
in
this
worlde
,
is
the
greatest
and
the
hardest
.
Moreouer
,
like
as
he
which
entreth
into
matrimony
and
marrieth
a
wife
to
no
other
ende
but
to
accomplish
his
owne
lust
and
pleasure
,
is
deceiued
,
and
wrappeth
him self
in
great
and
infinite
troubles
:
euen
so
he
that
taketh
vppon
him
any
office
in
the
common
weale
for
reward
,
estimation
and
glory
,
findeth
all
things
cleane
contrary
to
his
expectation
,
if
he
endeuour
to
rule
and
gouerne
as
he
should
doe
.
Wherefore
it
followeth
,
that
they
being
oppressed
with
troubles
and
trauells
,
become
impatient
and
forsake
all
togither
.
Wherefore
the
Magistrate
must
learne
that
in
gouernment
these
vices
are
not
lacking
:
to
witte
,
hatred
,
rebellion
,
sedition
,
discord
,
ingratitude
,
and
a
thousand
daungers
:
also
troublers
of
the
common
peace
and
quietnes
,
which
are
enemies
to
his
life
,
his
goodes
,
his
name
and
estimation
.
What
shall
the
Magistrate
here
doe
?
First
let
him
know
that
power
and
authoritie
is
the
ordinance
of
God
,
perswading
him selfe
that
he
is
appoynted
to
rule
and
gouerne
by
the
will
of
God
.
When
he
hath
thus
done
,
let
him
arme
and
confirme
his
mind
agaynst
all
troubles
and
daungers
,
and
let
him
boldly
and
cheerefully
doe
his
duty
in
his
calling
,
though
the
people
rage
neuer
so
much
.
Then
will
God
adde
his
blessing
vnto
his
labours
:
he
will
helpe
and
assist
him
against
his
enemies
as
here
he
sayth
:
He
shall
not
be
ashamed
when
he
speaketh
with
his
enemies
,
that
is
to
say
,
disobedient
,
rebellious
,
&
seditious
persons
.
Againe
,
Psal.
144.
which
doth
subdue
my
people
vnder
me
.
Also
,
Ps.
7.
The
Lorde
is
iudge
ouer
the
people
.
As
if
he
sayd
:
It
lyeth
not
in
my
power
,
policie
or
wisedom
,
to
rule
this
people
.
It
is
the
Lord
therefore
that
giueth
obedient
people
,
which
notwithstanding
,
naturally
hateth
the
Magistrate
.
For
euery
man
loueth
libertie
,
and
wil
not
be
subiect
to
lawes
.
As
at
this
day
we
may
see
in
the
nobilitie
,
which
would
liue
in
all
libertie
to
doe
what
they
list
,
without
any
punishment
or
regard
of
lawes
.
If
the
higher
powers
go
about
to
bridle
them
by
lawes
,
they
fall
away
and
become
traitours
and
rebells
.
Against
such
great
enemies
and
daungers
the
holy
Ghost
comforteth
the
Magistrate
in
this
place
.
When
thou
makest
lawes
for
the
common
weale
,
sayth
he
,
and
f●ithfully
executest
the
same
,
thou
shalt
not
be
ashamed
:
For
God
will
giue
thee
yong
men
which
shall
be
able
to
helpe
thee
.
For
often
times
we
see
that
one
or
two
good
men
by
their
wisedom
,
grauity
and
seueritie
do
keepe
a
whole
multitude
in
good
order
.
But
contrariwise
,
they
that
wink
at
all
thinges
because
they
will
not
displease
,
are
but
paynted
images
and
good
for
nothing
.
Here
haue
ye
a
Psalme
as
touching
both
ciuill
and
houshold
gouernment
,
enstructing
a
godly
man
howe
he
shall
behaue
him selfe
in
both
kindes
of
life
,
to
the
ende
that
he
neither
fal
into
securitie
by
too
much
successe
,
nor
be
discouraged
by
trouble
&
aduersitie
.
Both
which
things
happen
to
the
vngodly
,
which
rashly
and
without
the
feare
of
God
either
enter
into
matrimony
or
take
vpon
them
any
office
in
the
common
weale
.
For
since
they
are
ignorant
that
God
is
the
gouerner
of
these
things
,
they
will
needes
rule
all
togither
by
their
owne
wisedome
and
policie
.
Hereof
it
followeth
that
they
are
miserably
ouerthrown
in
their
own
deuises
and
practises
,
or
else
they
fall
into
such
securitie
that
they
rule
and
reigne
with
all
crueltie
and
tyranny
:
Wherfore
,
as
this
doctrine
is
most
necessary
and
profitable
,
so
we
whom
God
either
hath
or
hereafter
will
thrust
into
these
kindes
of
life
,
must
labour
to
atteyne
,
and
to
follow
the
same
:
wherein
we
shall
be
profitable
both
to
the
common
weale
and
to
ourselues
.
Then
shall
our
seruice
,
our
labours
and
trauels
please
God
,
&
he
,
as
he
hath
promised
,
will
giue
good
successe
thereunto
,
and
will
shewe
that
he
hath
pleasure
in
them
that
feare
him
,
and
in
all
them
that
trust
in
his
mercy
.
The
128.
Psalme
.
Blessed
is
euery
one
,
&c.
In
the
former
Psalme
the
Prophet
intreated
of
both
kindes
of
life
,
The
argument
of
the
Psalme
.
that
is
,
both
of
policie
and
housholde
gouernment
.
The
same
thing
in
a
manner
he
doth
also
in
this
Psalme
,
but
yet
after
an
other
sort
.
For
albeit
in
this
Psalme
he
ioyneth
houshold
gouernment
or
matrimony
with
polycie
and
politike
gouernment
,
and
wisheth
the
blessing
of
God
and
peace
vnto
them
both
,
yet
hath
he
here
a
more
respect
to
housholde
gouernment
,
because
it
is
,
as
it
were
the
fountaine
and
beginning
of
politike
gouernment
.
For
the
children
which
we
bring
vp
and
instructe
at
home
the
posteritie
will
afterwardes
make
gouerners
of
the
common
weale
.
For
of
houses
are
made
cities
,
of
cities
shires
,
of
shires
a
common
weale
or
kingdome
.
Housholde
gouernment
therefore
is
called
the
fountaine
of
policie
&
politike
gouernment
.
For
where
housholdes
and
familyes
are
not
maintained
,
there
can
be
no
Citie
,
no
common
weale
,
no
kingdome
.
Wherefore
to
this
Psalme
we
will
giue
this
title
,
that
it
is
an
holy
hymme
,
or
a
song
in
the
praise
of
matrimony
,
whereby
the
Prophets
comforteth
such
as
liue
in
that
holye
state
,
wishing
vnto
them
and
promising
all
felicitie
and
blessinges
of
God
.
These
things
may
afterwarde
be
also
applyed
vnto
polytike
gouernment
.
For
as
God
blesseth
matrimony
because
it
is
the
ordinance
of
God
and
a
kinde
of
life
which
highly
pleaseth
God
,
euen
so
is
the
Magistrate
also
ordayned
of
God
and
hath
a
certaine
promise
of
the
blessing
of
God
.
And
here
appeareth
the
wisedome
of
the
holy
Ghost
,
which
hideth
from
vs
those
thinges
that
in
this
kind
of
life
are
greuous
or
odious
,
and
speaketh
onely
of
those
which
are
most
meete
to
perswade
and
are
good
thinges
in
deede
.
The
world
doth
the
contrarie
.
For
it
is
not
onely
ignoraunt
of
the
good
things
which
are
in
matrimony
,
but
also
if
it
see
any
such
,
it
estemeth
them
as
nothing
because
of
the
troubles
which
presently
it
feeleth
.
No
maruel
is
it
therefore
,
that
when
wicked
men
speake
of
this
kind
of
life
,
they
speake
after
an
other
sort
&
with
other
words
,
then
the
holy
ghost
is
wont
to
speake
.
For
they
follow
the
sense
and
iudgement
of
the
flesh
onely
,
and
see
nothing
else
either
in
ciuill
gouernment
or
in
matrimony
and
housholde
affaires
,
but
those
things
which
seeme
to
be
painfull
,
hard
,
and
full
of
trouble
:
And
not
onely
so
doe
,
but
those
thinges
also
which
in
these
kindes
of
life
are
diuine
and
heauenly
in
deede
,
they
doe
not
perceiue
,
because
of
those
small
troubles
and
discommodities
which
touch
the
flesh
.
And
hereof
come
these
sayings
:
There
is
no
citie
without
a
burde●
,
that
is
,
without
a
woman
.
A
wife
is
a
necessary
euill
.
To
bury
a
wife
,
is
better
then
to
marry
her
.
If
we
could
be
without
women
,
we
shoulde
be
without
great
troubles
:
And
such
other
like
sayinges
tending
to
the
dispraise
and
reproch
of
women
.
The
cause
why
men
doe
thus
peruersely
iudge
,
is
this
,
that
the
flesh
is
to
poysoned
with
originall
sinne
,
that
it
can
not
be
content
to
beare
the
punishmentes
of
sinne
.
It
seeketh
after
such
thinges
as
are
sweete
and
pleasaunt
:
but
troubles
and
trauells
it
can
not
beare
.
Wherefore
either
it
flieth
altogither
from
matrimony
and
all
ciuill
affaires
,
as
the
Epicures
and
bellygods
doe
,
or
else
abuseth
the
same
to
his
owne
lust
and
pleasure
.
So
blind
is
it
through
originall
sinne
with
the
desire
of
pleasures
▪
glory
and
riches
.
Necessary
it
was
therefore
to
apply
some
medicine
vnto
our
corrupt
nature
,
and
somewhat
to
represse
and
to
bridle
the
wanton
fleshe
with
those
troubles
which
are
both
in
matrimony
and
in
ciuill
affaires
.
Wherefore
,
when
we
reade
these
praises
of
matrimony
in
the
holy
Scripture
,
and
compare
them
with
the
iudgement
of
man
,
we
shall
see
the
one
to
be
clene
contrary
to
the
other
.
We
must
say
therefore
that
these
thinges
are
true
according
to
the
spirite
,
but
according
to
the
flesh
they
are
not
true
.
So
where
he
sayth
afterwards
of
the
godly
married
man
:
Thou
shalt
be
blessed
&
it
shall
be
well
with
thee
,
the
flesh
thinketh
the
contrary
,
and
iudgeth
the
married
person
to
be
most
miserable
and
most
vnhappy
,
because
he
is
constrayned
to
get
his
liuing
with
great
labour
and
trauell
.
For
the
world
knoweth
not
the
thinges
that
pertaine
to
the
holye
Ghost
,
and
the
good
things
and
great
blessinges
of
God
that
are
in
matrimony
,
it
seeth
not
,
but
resteth
onely
in
the
creature
,
and
seeth
not
God
creating
,
gouerning
and
blessing
the
creature
.
Contrariwise
the
holy
Ghost
loketh
to
the
creator
,
&
magnifieth
the
blessing
of
God
,
although
it
be
ouerwhelmed
with
neuer
so
many
afflictions
and
tentations
.
And
for
the
troubles
and
discommodities
that
are
incident
to
these
kinds
of
life
,
either
he
couereth
them
,
or
else
he
maketh
them
lesse
then
they
be
.
And
this
the
world
can
not
doe
.
The
wisest
men
therefore
(
as
in
histories
we
may
see
)
did
refuse
to
beare
office
in
the
common
weale
,
or
to
deale
in
publike
affaires
.
The
same
thing
commeth
to
passe
also
in
matrimony
.
For
yong
men
will
hardly
suffer
this
yoke
to
be
layd
vpon
them
,
as
the
olde
man
sayth
of
them
in
the
Poet.
They
(
sayth
he
)
which
are
in
loue
(
he
meaneth
vnchast
loue
and
fleshly
lust
)
can
not
abide
to
heare
of
mariage
.
They
wil
not
forsake
their
filthy
pleasures
to
liue
chastly
in
holy
matrimony
.
And
if
there
be
any
which
thorough
vehement
loue
are
brought
vnder
this
yoke
,
when
they
see
no
such
successe
thereof
as
they
looked
for
,
but
that
some
troubles
or
other
doe
follow
,
which
they
being
blinded
with
loue
could
not
foresee
,
then
they
complaine
,
then
they
repent
that
euer
they
brought
them selues
into
such
bondage
:
hereupon
it
followeth
that
the
husband
will
rather
beare
with
all
wickednes
in
an
harlot
&
a
strumpet
,
then
with
any
litle
fault
in
his
owne
wife
:
as
also
the
wife
,
except
she
be
very
godly
,
will
sooner
winke
at
the
wickednes
of
an
adulterer
,
then
at
the
small
offences
of
her
owne
husband
.
For
nature
can
not
beare
these
yokes
,
if
men
be
not
well
instructed
by
the
word
,
and
lightned
by
the
holy
Ghost
,
and
so
looke
vnto
the
creator
,
who
hath
ordeyned
both
families
and
common
weales
,
&
will
haue
them
to
be
gouerned
and
guided
by
this
miserable
and
frayle
flesh
.
They
that
haue
not
this
knowledge
,
are
soone
prouoked
to
impatiencie
when
they
see
that
all
thinges
haue
not
such
successe
as
they
would
.
Wherefore
euen
such
as
are
godly
minded
,
must
be
taught
,
exhorted
and
stirred
vp
,
to
behold
some
thing
aboue
&
beyonde
these
troubles
,
reiecting
the
iudgement
of
the
wise
men
of
this
world
,
and
to
looke
to
the
true
and
inestimable
good
thinges
which
God
hath
hidden
in
these
kindes
of
life
.
Then
shall
they
more
easily
beare
their
troubles
,
and
shew
their
obedience
vnto
God
when
he
sendeth
diuerse
tentations
.
And
to
this
ende
we
will
enterprete
this
Psalme
,
this
mariage
song
,
that
we
may
behold
those
spirituall
good
things
which
God
hath
hidden
in
matrimony
,
&
esteme
the
same
accordingly
,
to
the
end
that
we
be
not
like
to
this
world
,
which
seeth
the
works
of
God
,
and
yet
doth
not
vnderstand
them
,
and
heareth
the
blessing
and
sweete
promises
of
God
and
doth
not
beleue
them
.
Verse
.
1.
Blessed
are
all
they
which
feare
the
Lord
and
walke
in
his
wayes
.
First
of
all
here
is
to
be
noted
,
that
the
Prophet
doth
not
by
and
by
enter
i●ts
the
promises
of
God
concerning
matrimony
,
as
though
they
were
giuen
onely
in
respect
of
matrimony
:
but
he
beginneth
with
the
first
table
,
&
calleth
him
blessed
that
feareth
the
Lord.
And
this
he
doth
,
to
shew
that
the
world
doth
not
vnderstand
what
it
is
to
marry
a
wife
and
to
liue
in
the
state
of
Christian
matrimony
.
Wherefore
if
any
troubles
come
,
it
can
not
beare
them
patiently
,
and
therefore
it
is
not
blessed
,
but
rather
miserable
and
vnhappy
.
But
he
that
feareth
the
Lord
,
whether
he
be
called
to
any
gouernment
in
the
common
weale
,
or
marry
a
wife
,
is
blessed
,
what
successe
so
euer
follow
thereof
.
For
it
may
be
that
euen
they
also
which
feare
the
Lord
,
shall
haue
no
good
successe
in
matrimony
,
but
shall
be
coupled
eyther
with
wicked
,
or
with
froward
and
disobedient
wiues
,
or
else
they
shall
be
otherwise
shaken
with
one
tentation
or
other
,
as
with
the
vntimely
death
of
a
good
wife
,
or
with
vntractable
and
degenerate
children
,
or
with
barennes
&
lacke
of
fruite
.
Here
,
if
a
man
be
godly
and
fearing
God
,
he
shall
soone
ouercome
these
troubles
&
tentations
.
For
thus
will
he
thinke
with
him selfe
:
I
haue
mette
with
such
a
wife
as
is
vnto
me
many
wayes
a
great
crosse
and
vexation
:
with
whom
no
man
else
could
quietly
liue
one
day
.
But
this
gift
God
hath
giuen
me
,
that
I
should
know
and
acknowledge
him
to
be
both
my
creator
and
father
,
and
to
learne
patiently
to
endure
&
abide
his
good
will
and
pleasure
,
&c.
with
this
gift
are
ouercome
,
not
onely
all
the
troubles
and
miseries
of
matrimony
,
but
all
calamities
besides
what
so
euer
.
The
Prophet
therfore
beginneth
this
holy
hymne
,
or
this
mariage
song
after
this
maner
:
If
thou
wilt
be
happy
and
blessed
,
&
hast
a
mind
to
liue
in
the
state
of
matrimony
,
this
shalt
thou
finde
,
that
the
Lord
will
giue
vnto
thee
a
wife
,
house
,
and
children
,
with
other
commodities
.
But
aboue
all
things
see
that
thou
feare
God
,
and
in
the
name
of
God
begin
this
kind
of
life
.
This
is
a
profitable
doctrine
,
which
here
the
holy
Ghost
setteth
forth
euen
at
the
beginning
,
to
the
ende
that
he
which
can
not
liue
a
single
life
,
should
begin
his
matrimony
with
the
first
commaundement
,
and
calling
vpon
God
for
his
help
&
succour
,
should
come
forth
into
the
presence
of
God
,
and
say
:
Lord
,
thou
sayest
vnto
me
in
thy
word
,
that
thou
art
and
wilt
be
my
Lord
and
my
God
.
Thou
hast
made
me
a
man
,
or
thou
hast
made
me
a
woman
.
This
is
thine
owne
creation
,
and
this
is
thine
owne
worke
.
I
did
not
so
make
my selfe
,
neyther
was
I
so
made
by
fortune
or
chaunce
.
Giue
good
successe
therfore
vnto
thy
creature
,
&
graunt
that
I
may
be
a
happy
husbande
,
or
that
I
may
be
a
happy
wife
,
&c.
that
so
we
may
beginne
in
the
feare
of
God
,
that
we
be
not
secure
&
careles
,
or
presuming
of
our
owne
strength
,
nor
rashly
enter
into
this
kind
of
life
,
like
sauage
&
brutish
people
,
and
such
as
neither
know
nor
feare
God
:
but
may
call
vpon
him
who
hath
created
vs
to
this
kind
of
life
.
Then
shall
all
thinges
come
luckely
to
passe
,
then
shall
they
haue
good
successe
.
The
holy
Ghost
beginneth
his
holy
hymne
after
an
other
maner
then
other
Poetes
doe
.
For
he
exhorteth
vs
that
we
shoulde
first
of
al
call
vppon
God
,
and
conceiue
in
our
harts
a
sure
trust
of
his
mercy
.
For
God
will
not
turne
his
eare
from
thee
if
thou
call
him
thy
creator
,
but
will
againe
acknowledge
thee
to
be
his
creature
,
and
will
not
deny
this
to
be
his
worke
,
that
thou
art
a
man
,
or
that
thou
art
a
woman
.
But
presumption
he
abhorreth
,
and
will
not
haue
thee
to
beginne
this
kinde
of
life
trusting
in
thine
owne
policie
,
but
rather
that
thou
shouldest
suspecte
the
same
,
knowing
that
God
will
not
prosper
thy
doings
and
policies
,
except
thou
aske
counsell
of
him
.
Therefore
sayth
hee
,
Blessed
is
the
man
that
feareth
the
Lord.
For
we
haue
dayly
examples
before
our
eyes
,
that
at
the
beginning
there
is
often
times
vehement
and
feruent
loue
betweene
man
and
wife
,
whiche
afterwarde
is
easily
quenched
,
so
that
either
they
liue
miserably
and
vnquietly
togither
,
or
else
the
one
forsaketh
the
other
.
Some
times
they
are
so
drowned
in
wealth
and
pleasure
,
that
they
liue
all
togither
without
the
feare
of
God
:
And
this
is
a
farre
greater
misery
.
But
worthely
doe
these
miseryes
and
calamities
fal
vppon
them
.
For
why
doe
they
not
ioyne
withall
the
feare
of
God
?
Here
thou
muste
learne
therefore
to
liue
in
the
feare
of
God
,
who
hath
created
thee
that
thou
shouldest
be
a
husbande
,
or
that
thou
shouldest
be
a
wife
,
and
he
will
also
gouerne
,
blesse
and
prosper
thy
mariage
.
But
if
thou
wilt
not
acknowledge
him
to
be
thy
gouerner
,
but
wilt
rule
thy
wife
and
thy
family
after
thine
owne
fantasie
,
without
inuocation
and
prayer
vnto
God
,
it
will
followe
that
either
thou
shalt
ouerthrow
all
togither
,
or
shalt
be
so
blinded
with
continuall
successe
,
that
thou
shalt
fall
yet
into
farre
greater
euils
.
God
wil
be
feared
and
serued
:
that
is
,
he
will
haue
vs
to
confesse
and
acknowledge
that
what
so
euer
we
take
in
hande
,
can
not
prosper
or
haue
any
good
successe
without
his
helpe
and
assistaunce
.
It
is
very
profitable
and
necessary
,
with
all
diligence
to
teach
this
doctrine
to
those
which
are
yet
young
,
that
they
may
know
it
and
follow
it
.
The
cause
is
this
,
for
that
matrimony
remayneth
in
the
world
and
in
the
flesh
,
that
is
to
say
,
euen
in
the
middest
of
Deuils
.
The
husband
,
as
touching
the
fleshe
,
soone
lotheth
or
hateth
the
wife
or
the
wife
her
husband
.
What
is
the
cause
hereof
?
Euen
this
is
the
cause
,
for
that
matrimony
consisteth
in
the
fleshe
,
which
is
wholy
corrupt
&
poysoned
with
sinne
.
This
(
the
flesh
I
meane
)
Satan
inflameth
with
hatred
and
euery
light
offence
,
or
else
with
ielousie
.
Wherefore
if
thou
looke
not
vnto
the
wil
of
God
,
thy
matrimony
can
neuer
be
vnto
thee
either
stable
or
comfortable
.
Wherefore
youth
must
be
well
enstructed
as
touching
matrimony
,
that
when
any
man
shall
marry
a
wife
,
he
may
liue
with
her
in
the
fauour
and
blessing
of
God
,
and
say
:
Lord
,
this
is
thy
gift
,
that
I
am
a
man
.
This
wife
also
is
thy
gift
.
We
are
in
the
worlde
and
this
fraile
flesh
,
and
in
the
middest
of
deuils
the
disturbers
of
matrimoniall
loue
.
Giue
vnto
vs
therefore
thy
blessing
,
that
albeit
some
offences
doe
rise
betwene
vs
,
yet
thy
blessing
and
the
reuerent
consideration
of
thy
giftes
,
wherewith
thou
hast
endued
vs
in
this
our
matrimony
,
may
vanquish
and
ouercome
the
same
,
&c.
This
is
the
cause
why
he
beginneth
this
verse
with
the
feare
of
God
,
that
he
may
take
from
vs
all
presumption
,
lest
we
shoulde
thinke
that
we
shall
haue
and
enioy
all
thinges
as
we
our selues
haue
imagined
.
For
so
shal
it
not
be
:
or
if
it
so
come
to
passe
,
it
shal
not
be
without
a
greater
mischiefe
,
euen
the
reiecting
of
the
word
and
knowledge
of
God
.
The
meanes
to
escape
this
,
is
to
feare
God
and
to
trust
in
him
,
and
so
in
the
name
of
God
with
humble
prayer
to
begin
matrimony
,
committing
the
successe
wholy
vnto
God
.
In
the
Papacie
they
most
wickedly
defaced
this
holy
institution
,
For
they
called
it
the
secular
state
,
and
marryed
folkes
were
taught
to
recite
in
their
priuate
confession
among
other
sinnes
,
the
company
betwene
man
and
wife
.
Amongst
the
blind
popish
Sophisters
and
schoolemen
there
was
a
disputation
as
touching
veniall
and
mortall
sinne
in
carnall
copulation
(
as
contemptuously
this
carnall
Spiritualtie
calleth
it
betwene
man
and
wife
.
But
these
were
both
vaine
and
wicked
disputations
.
And
hereof
Augustine
semeth
to
haue
giuen
an
occasion
when
he
saith
,
speaking
of
veniall
sinne
,
that
it
is
like
to
the
sinne
of
married
folkes
,
for
the
which
(
saith
he
)
men
doe
pray
:
Forgiue
vs
our
trespasses
.
True
it
is
in
deede
that
this
companing
of
man
and
wife
togither
ought
to
be
moderate
,
to
suppresse
the
feruencie
of
fleshly
desire
:
And
like
as
a
measure
ought
to
be
kept
in
meats
and
drinkes
,
so
godly
married
folks
ought
not
to
yeelde
to
much
vnto
the
flesh
.
For
this
burning
desire
and
foule
lust
wherewith
the
flesh
is
enflamed
,
commeth
of
sinne
.
Therefore
for
the
punishment
of
this
lust
,
is
annexed
withall
the
bitter
wormewood
of
many
cares
and
troubles
which
men
haue
for
liuing
,
for
children
,
for
the
gouerning
of
priuate
and
publike
affaires
,
besides
the
offences
of
their
familyes
,
their
neighbours
,
&c.
All
these
thinges
are
cast
vppon
the
flesh
as
salt
to
season
the
wantonnes
of
the
same
:
For
whose
infirmity
God
by
matrimony
would
prouide
,
but
not
encrease
the
desire
and
lust
thereof
.
This
doctrine
then
must
first
be
taught
(
for
else
can
not
matrimony
be
happy
,
comfortable
and
pleasing
God
)
that
such
as
enter
into
the
state
of
matrimony
should
feare
God
,
that
is
to
say
,
they
should
cast
away
the
presumption
of
their
owne
deuises
and
policies
,
and
giue
them selues
to
humble
prayer
,
desiring
of
God
a
good
,
a
chast
,
and
obedient
wife
,
and
also
good
successe
in
other
thinges
,
and
that
if
any
thing
happen
contrary
to
their
expectation
,
they
may
take
it
in
good
part
that
their
hope
is
deceaued
and
their
policie
disapoynted
.
And
here
the
Prophet
doth
not
onely
require
that
whiche
is
commaunded
in
the
first
precept
,
to
witt
,
that
they
should
giue
vnto
God
his
due
worship
,
that
is
,
they
should
feare
God
and
trust
in
his
goodnes
and
mercy
,
(
for
this
is
the
seruice
which
we
owe
vnto
God
)
but
he
addeth
moreouer
:
Blessed
is
the
man
that
walketh
in
his
wayes
,
that
is
to
say
,
which
doth
the
workes
also
of
the
first
table
,
which
yeeldeth
obedience
vnto
his
parentes
and
to
the
Magistrate
,
which
committeth
no
murther
,
which
doth
nothing
that
may
be
hurtfull
vnto
others
,
which
defileth
not
him selfe
with
harlots
and
whoredome
,
but
marrieth
a
wife
to
this
ende
that
he
may
liue
chastly
and
auoyd
such
wickednes
.
The
Papistes
were
wont
to
sing
and
yet
doe
sing
this
Psalme
,
but
they
vnderstande
it
not
.
For
they
follow
Hierome
,
which
vnlearnedly
and
very
vngodly
thus
reasoneth
against
matrimony
.
If
married
folkes
be
blessed
(
saith
he
)
it
followeth
that
Isaac
before
he
was
forty
yeres
olde
,
&
likewise
other
holy
men
whiche
had
no
wiues
,
were
not
blessed
with
this
maner
of
blessednes
.
But
we
know
that
the
psalme
speaketh
not
of
those
which
are
priuileged
,
A
priuilege
as
touching
continencie
and
to
whom
it
is
giuen
.
as
Ieremy
had
a
commaundement
that
he
should
not
marry
.
Iohn
Baptist
for
a
singular
purpose
abstained
from
mariage
:
as
our
Sauiour
Christ
also
did
.
Let
them
which
haue
this
gift
saile
on
with
their
owne
winde
and
keepe
the
course
appoynted
vnto
them
of
God
.
But
let
vs
which
haue
not
this
gifte
,
&
are
without
this
priuilege
of
these
excellent
men
,
learne
this
verse
:
that
is
,
in
the
feare
of
the
Lorde
let
them
marry
and
so
walke
in
the
wayes
of
the
Lord.
And
let
them
know
that
they
may
so
liue
in
this
kind
of
life
,
that
both
they
may
feare
the
Lord
and
walke
in
his
wayes
,
contrary
to
the
vaine
perswasion
and
deuilish
doctrine
of
the
Pope
and
the
whole
Papacye
,
Chast
matrimony
can
not
stand
with
the
vnchast
and
filthy
religion
of
the
Papistes
.
which
dreame
that
matrimony
is
such
a
kinde
of
life
as
is
eyther
cleane
contrary
to
religion
,
or
not
agreeable
to
the
same
.
Verse
.
2.
Thou
shalt
eate
the
labour
of
thy
hands
,
thou
shalt
be
blessed
,
and
it
shall
be
well
with
thee
.
This
must
they
learne
also
which
are
married
,
that
they
must
labour
.
For
the
law
of
nature
requireth
,
that
the
husband
should
sustaine
and
nourish
his
wife
and
his
children
.
For
after
that
man
and
wife
doe
know
that
they
ought
to
feare
God
their
creator
,
who
not
onely
made
them
,
but
gaue
his
blessing
also
vnto
his
creature
,
this
secondly
must
they
know
,
that
some
thing
they
muste
doe
that
they
consume
not
their
dayes
in
ease
and
idlenes
.
Hesiodus
the
Poet
giueth
this
counsel
,
that
first
thou
shouldest
get
thee
a
house
,
then
a
wife
,
and
also
an
oxe
to
till
thy
ground
.
First
he
would
haue
thee
to
prouide
an
habitation
where
thou
mayest
dwell
with
thy
wife
and
children
:
then
a
wife
,
but
yet
so
that
thou
be
not
without
an
oxe
also
to
plowe
the
ground
:
that
is
,
thou
must
haue
some
thing
wherewith
thou
mayest
maynteyne
and
succour
thee
and
thyne
.
For
albeit
that
our
diligence
,
care
and
trauell
is
not
able
to
mainteyne
our
family
,
yet
God
vseth
the
same
as
a
meane
by
the
which
he
will
blesse
vs
.
So
neither
to
the
husband
man
the
sowing
of
his
seede
,
nor
to
the
preacher
his
trauell
in
preaching
the
word
is
sufficient
to
mainteyne
his
liuing
:
yet
God
by
these
or
rather
with
these
,
giueth
vnto
them
wherewith
they
may
liue
.
Wherefore
the
Prophet
would
haue
all
married
folkes
to
liue
in
the
sweate
of
their
faces
,
and
to
be
exercised
with
labour
,
that
they
may
tame
the
flesh
and
mortifie
the
lustes
thereof
.
For
they
that
liue
in
idlenes
,
walke
in
the
wayes
,
not
of
the
Lord
,
but
of
the
deuill
.
For
neither
are
they
,
neyther
liue
they
in
the
ordinance
of
God
:
for
God
hath
ordeyned
labour
.
And
here
behold
the
wisedom
of
the
holy
Ghost
.
Labour
is
one
of
the
discommodities
of
matrimony
.
But
howe
wel
here
doth
the
holy
Ghost
hide
this
discommoditie
,
when
first
he
sheweth
that
labour
is
commaunded
of
God
,
and
afterwardes
promiseth
that
although
it
seeme
to
be
neuer
so
hard
and
so
greeuous
a
thing
,
yet
by
it
God
will
blesse
vs
.
This
is
in
deed
to
mingle
wormewood
with
suger
:
like
as
also
Iesus
Sirach
adorneth
labour
with
this
commendation
,
that
he
sayth
,
it
was
ordeyned
of
God
,
and
he
hath
also
a
pleasure
therein
.
Great
neede
haue
we
of
this
admonition
because
of
our
corrupt
nature
.
For
most
true
it
is
that
the
nature
of
all
men
,
as
the
Poet
sayth
,
is
prone
and
ready
to
fall
from
labour
to
filthy
lust
and
fleshly
libertie
.
This
holy
hymne
therfore
teacheth
the
husband
with
his
spouse
,
that
in
their
matrimony
they
should
feare
God
and
put
their
trust
in
him
,
and
not
in
their
riches
,
their
wisedom
and
policie
.
Moreouer
he
forewarneth
them
what
discommoditie
they
should
finde
in
matrimony
,
namely
that
they
must
worke
and
liue
with
the
labor
of
their
owne
handes
.
Nowe
,
where
there
is
a
lust
remayning
in
the
flesh
which
ioyneth
man
and
wife
togither
,
yet
is
not
this
the
principall
knot
.
For
such
occasions
and
such
troubles
may
follow
whereby
this
knotte
may
soone
be
loosed
.
But
these
are
the
true
knots
of
matrimony
,
to
know
that
euen
this
labour
of
thy
handes
and
care
for
thy
family
are
an
acceptable
sacrifice
vnto
God
:
that
the
wife
,
when
she
giueth
the
breast
vnto
her
infant
:
the
husband
when
he
laboureth
vntill
he
sweate
,
and
tyereth
his
body
with
labour
to
succour
him
and
his
,
doth
such
seruice
vnto
God
,
as
farre
passeth
all
the
seruice
,
and
all
the
worshippings
of
the
Pope
and
his
religious
rout
.
For
marke
I
pray
you
what
the
Prophet
sayth
:
Thou
shalt
be
blessed
and
it
shall
be
well
with
thee
.
This
consolation
therefore
is
very
necessary
against
this
offence
,
and
this
peruerse
iudgement
of
the
world
,
to
the
ende
that
they
which
are
married
may
know
,
that
God
hath
ordeyned
this
kind
of
life
,
and
that
in
it
they
should
labour
and
sweate
,
and
beare
the
malediction
of
originall
sinne
,
which
malediction
began
in
paradise
,
and
is
layed
vppon
vs
all
:
and
moreouer
,
that
they
should
know
,
that
the
holy
Ghost
pronounceth
them
blessed
which
are
diligent
in
their
calling
,
and
labour
cheerefully
.
These
things
are
suche
,
as
are
able
to
encourage
the
godly
to
beare
willingly
all
troubles
and
miseries
what
so
euer
.
For
what
canst
thou
desire
more
?
First
thou
hearest
that
God
will
so
blesse
thy
labours
that
thereby
he
will
giue
thee
a
liuing
and
all
things
necessary
for
this
life
.
Moreouer
,
thou
hearest
that
he
hath
a
pleasure
in
thy
labour
and
approneth
the
same
,
yea
and
accounteth
it
for
a
most
acceptable
sacrifice
.
For
it
is
not
labour
alone
,
but
a
worke
of
obedience
and
of
thy
vocation
.
These
thinges
the
wicked
know
not
,
&
therefore
either
they
seeke
ease
and
rest
,
or
else
if
they
must
needes
labour
,
they
are
very
impatient
:
For
they
doe
not
see
with
the
eyes
of
the
spirite
,
but
iudge
all
togither
according
to
the
eyes
of
the
flesh
:
which
eyes
can
see
nothing
but
troubles
and
miseries
.
But
the
spirite
reyseth
vp
and
comforteth
the
godly
with
this
comfort
,
that
God
will
both
blesse
them
by
the
meanes
of
their
labour
(
for
if
he
giue
any
thing
to
those
which
are
idle
and
slothfull
,
he
giueth
it
but
to
their
destruction
)
and
that
this
sweate
&
this
trauell
pleaseth
God
highly
.
Here
are
two
great
commodities
for
one
discommoditie
,
which
the
flesh
seeth
onely
,
and
no
more
.
But
here
we
must
note
that
this
is
not
called
labour
only
when
the
body
is
exercised
and
weeried
,
but
the
care
and
trouble
of
the
mind
is
also
a
labour
.
For
the
Prophet
vseth
here
such
a
word
as
signifieth
not
onely
that
labour
which
is
done
with
the
hande
,
but
also
the
discommodities
,
the
sorrowes
and
vexations
wich
in
our
labour
and
with
our
labour
we
doe
susteyne
.
Such
troubles
in
families
and
housholdes
doe
chaunce
very
often
.
Many
tymes
it
commeth
to
passe
that
when
the
husband
doth
his
duetie
carefully
and
diligently
,
his
wife
is
vnquiet
and
ful
of
strife
,
his
children
fal
sicke
,
his
seruaunts
are
not
onely
negligent
,
but
also
deceitful
and
vnfaithful
.
These
thinges
we
call
not
labours
,
but
sorowes
and
vexations
:
and
yet
notwithstanding
the
Prophet
comprehendeth
both
vnder
the
name
of
labour
.
So
that
whether
we
seeme
to
bee
afflicted
either
in
doing
or
in
suffering
,
that
is
,
either
in
bodily
labour
or
vexation
of
the
mind
,
all
this
shoulde
we
patiently
endure
,
&
think
that
God
hath
not
giuen
vs
this
life
that
we
should
spende
it
in
ease
,
in
idlenes
and
vaine
pleasures
.
For
this
cause
he
sayth
to
the
woman
:
I
will
multiply
thy
sorrowes
whiles
thou
art
with
child
,
and
in
sorrow
shalt
thou
bring
forth
children
.
For
great
are
the
sorrowes
and
the
troubles
of
a
woman
euen
before
her
trauell
also
.
And
in
her
trauell
how
neare
death
is
she
?
Likewise
he
saith
vnto
the
man
:
Cursed
is
the
earth
for
thy
sake
.
In
sorrowe
shalt
thou
eate
of
it
all
the
dayes
of
thy
life
.
Here
thou
seest
that
this
labour
and
this
sorrowe
is
appoynted
to
endure
,
not
for
a
day
,
or
a
yeare
,
but
for
all
the
time
of
thy
life
.
Here
will
some
man
say
:
If
it
be
so
,
it
is
better
to
be
vnmarried
&
to
liue
in
whoredom
.
Proue
,
and
see
whether
thou
canst
bring
thy selfe
out
of
these
troubles
.
Nay
,
in
so
doing
thou
shalt
more
miserably
entangle
thy self
therein
,
and
heape
more
horrible
calamities
vppon
thine
owne
heade
.
For
by
this
meanes
thou
shalt
procure
vnto
thy selfe
the
wrath
of
God
and
an
euill
conscience
,
and
thyne
owne
hart
shall
condemne
both
thee
and
thy
deuilish
life
.
For
whilest
thou
followest
the
pleasures
of
the
flesh
,
thou
shalt
fall
into
the
bitternes
of
the
spirit
,
and
what
that
is
,
thou
shalt
feele
when
the
time
commeth
.
For
one
droppe
,
as
you
would
say
,
of
an
euil
conscience
swalloweth
vp
a
whole
sea
of
worldly
ioyes
and
pleasures
.
How
wilt
thou
then
do
when
through
thy
wicked
life
thou
shalt
be
compelled
to
suffer
the
torment
and
vexation
of
conscience
not
for
one
day
,
but
for
many
yeares
?
On
the
other
side
,
where
as
a
merry
and
a
quiet
conscience
is
,
being
wel
perswaded
of
the
fauour
and
blessing
of
God
,
there
is
also
euerlasting
ioy
,
which
doth
so
swallowe
vppe
those
droppes
of
worldly
sorrowes
and
troubles
,
as
the
heate
of
the
Sunne
consumeth
morning
dewe
.
Is
it
not
then
a
greate
madnes
so
to
feare
and
to
shunne
those
small
droppes
&
litle
sparkes
of
labour
,
when
thou
seest
that
God
hath
seasoned
and
sweetned
them
with
moste
sweete
and
pleasaunt
sugar
,
in
that
he
saith
here
to
all
those
that
laboure
and
suffer
the
discommodities
and
troubles
of
matrimony
:
Thou
art
blessed
&
it
shall
be
wel
with
thee
:
That
is
,
where
as
thou
art
placed
in
this
kind
of
life
,
wheras
thou
labourest
and
art
many
wayes
troubled
,
tempted
and
afflicted
,
and
sufferest
nowe
this
trouble
nowe
that
,
this
doth
not
onely
please
me
,
but
to
thee
also
it
is
very
profitable
,
that
by
this
meanes
the
flesh
may
be
mortified
and
originall
sinne
suppressed
,
and
thou
in
matrimony
(
as
in
a
schole
)
maist
learne
this
heauenly
wisedome
,
namely
,
to
abyde
and
endure
the
will
of
God
patiently
,
and
mayest
haue
thereby
a
thousand
occasions
to
declare
the
patience
and
loue
,
which
out
of
matrimony
and
in
the
single
life
thou
could
neuer
haue
.
They
that
so
liue
in
matrimony
,
when
they
are
moste
miserable
,
are
,
euen
then
most
happy
and
blessed
.
Contrariwise
they
that
doe
not
so
liue
,
are
moste
miserable
.
For
they
suffer
the
labours
&
troubles
which
this
life
can
not
be
without
in
such
sort
that
they
ioyne
sorowe
to
sorowe
&
one
calamitie
to
an
other
.
Hereof
riseth
strife
and
variance
betwene
the
husband
and
the
wife
.
Hereof
it
commeth
that
the
one
so
abhorreth
the
other
,
that
they
will
not
goe
,
talke
,
eate
or
drink
togither
.
This
is
a
deuilish
life
.
Wherefore
this
exhortation
must
be
diligently
learned
and
exercised
,
that
through
patience
we
may
endure
and
ouercome
all
labours
,
sorowes
,
and
vexations
,
beeing
contented
with
this
benefite
,
that
we
knowe
this
kinde
of
life
to
be
acceptable
vnto
the
Lord
,
and
that
in
it
and
by
it
he
will
blesse
vs
.
Thus
with
a
merry
and
a
cherefull
conscience
we
shall
ouercome
all
troubles
and
tentations
whatsoeuer
.
Verse
.
3.
Thy
wife
shall
be
as
the
fruitefull
vine
on
the
sides
of
thy
house
,
&
thy
children
like
the
oliue
plantes
round
about
thy
table
.
We
haue
hearde
two
singular
commendations
of
holy
matrimony
where
the
husband
&
the
wife
doe
liue
togither
in
the
feare
of
the
Lord
&
walke
in
his
wayes
,
namely
that
this
life
is
acceptable
vnto
God
and
that
he
will
blesse
the
same
.
Therefore
we
are
here
exhorted
and
encouraged
patiently
to
endure
the
cares
and
troubles
which
God
hath
allotted
to
this
kind
of
life
,
to
the
ende
that
whiles
we
are
beaten
downe
,
humbled
and
kepte
vnder
by
these
troubles
,
the
corruption
of
the
fleshe
may
be
mortified
and
the
infirmitie
of
nature
may
be
healed
.
For
where
as
the
idle
bellied
Monks
taught
men
to
sequestre
them selues
from
all
labours
and
trauells
,
and
from
all
worldly
busines
,
and
to
seeke
a
solitary
life
where
they
might
liue
in
all
ease
and
quietnes
:
the
Prophet
here
teacheth
that
this
pleaseth
not
God
.
But
this
is
it
that
pleaseth
God
,
that
we
should
be
tossed
with
troubles
and
shaken
with
tentations
,
knowing
that
God
hath
appoynted
vs
here
to
suffer
labours
,
sorrowes
and
vexations
both
[
*
](A06500-e17190-b)
*
Actiue
or
passiue
,
that
is
,
which
either
come
vnto
vs
by
labour
&
trauel
,
or
which
we
suffer
inwardly
or
outwardly
by
anye
meanes
.
actiue
and
passiue
,
which
matrimony
bringeth
with
it
.
He
sayth
not
that
we
must
liue
in
idlenes
and
eate
the
labour
of
other
mens
handes
:
as
the
Popes
holy
Sainctes
,
those
Epicures
and
delicate
Martyrs
doe
.
Moreouer
,
I
somewhat
touched
before
,
that
Hierome
and
some
other
also
after
him
,
did
dispute
as
touching
this
Psalme
,
why
Dauid
commendeth
the
life
of
a
godly
man
to
be
so
happy
if
he
haue
a
wife
,
since
that
in
the
holy
Scripture
there
are
so
many
holy
men
which
liued
a
single
life
,
as
peraduenture
Helias
and
Helizeus
did
,
with
other
like
:
albeit
of
these
men
he
can
not
thus
certeynly
affirme
,
but
Ieremy
he
may
.
To
this
I
aunswere
,
that
the
Prophet
here
meaneth
nothing
els
but
to
enstruct
the
godly
as
touching
this
kind
of
life
instituted
of
God
,
and
goeth
not
about
to
compell
all
men
to
marry
,
but
teacheth
those
which
are
married
,
or
entend
to
marry
,
to
know
and
vnderstand
what
they
haue
when
they
haue
wiues
:
so
that
both
the
single
life
and
also
matrimony
may
haue
their
libertie
.
The
meaning
therfore
of
the
Prophet
here
is
nothing
else
,
but
to
commend
and
set
forth
the
gift
of
God
,
and
not
to
compell
any
man
to
marry
.
For
one
and
the
same
spirite
hath
distributed
his
gifts
,
to
some
after
one
maner
,
and
to
some
after
an
other
.
We
are
all
in
one
body
,
and
we
are
all
bewtified
with
one
and
the
same
spirite
,
[
*
](A06500-e17300-b)
*
That
is
,
to
liue
chast
without
matrimony
.
receaue
this
,
abyde
still
in
their
single
life
,
and
let
them
glory
in
the
Lorde
.
On
the
other
side
let
those
that
are
not
so
strong
,
but
knowe
and
feele
their
infirmitie
,
that
they
can
not
liue
both
chast
and
out
of
matrimony
,
let
these
(
I
say
)
consider
more
their
owne
infirmitie
,
then
the
discommodities
and
troubles
that
belong
vnto
matrimony
:
and
let
them
knowe
that
they
haue
an
excellent
remedy
created
of
God
for
their
infirmitie
,
and
therefore
the
Scripture
calleth
the
woman
a
helper
vnto
the
man
.
Wherefore
,
although
we
be
vnlike
in
giftes
,
yet
let
euery
one
of
vs
serue
God
in
our
gift
and
calling
,
shewe
our selues
in
all
godlines
to
be
the
true
and
faythfull
familie
of
that
great
and
heauenly
housholder
.
This
is
then
(
as
I
sayde
)
the
purpose
of
the
holy
Ghost
,
to
extoll
and
magnifie
this
gift
of
matrimony
(
since
it
is
so
despised
in
the
world
,
and
the
true
prayses
thereof
are
so
hid
and
darkned
,
partly
by
the
corruption
of
the
flesh
,
which
can
feele
nothing
but
present
troubles
,
and
partly
by
the
suggestions
of
the
Deuill
and
sclaunders
of
the
world
)
:
and
yet
so
notwithstanding
that
other
giftes
lose
not
their
commendation
.
Let
widowes
,
let
virgins
abide
in
their
calling
.
The
holy
Ghost
here
speaketh
nothing
of
our
virgins
,
but
of
matrimony
onely
,
to
the
ende
that
they
which
liue
in
that
state
,
should
knowe
and
acknowledge
their
gift
.
Now
whereas
Hierome
,
both
vngodly
and
without
all
iudgement
obiecteth
,
that
Abraham
,
Isaac
,
and
other
Patriarkes
married
wiues
when
they
were
of
great
yeares
,
and
liued
many
yeres
also
in
matrimony
without
children
,
and
therefore
were
not
blessed
according
to
this
Psalme
,
I
deny
the
consequence
.
For
Abraham
,
Isaac
,
&
others
were
blessed
euen
before
they
married
wiues
or
had
any
children
:
Like
as
also
widowes
and
virgines
which
do
beleue
&
are
baptised
,
are
blessed
.
And
as
touching
the
Psalme
,
it
speaketh
of
the
gift
onely
,
&
compelleth
none
thereunto
,
but
adorneth
&
bewtifieth
it
with
this
singular
commendation
,
because
it
is
so
miserably
defaced
and
contemned
in
the
world
.
The
Pope
and
his
Cleargie
doe
pretend
that
they
eschewe
mariage
for
the
loue
of
chastity
.
S.
Paule
rather
,
who
foretold
that
they
should
contemne
matrimony
,
being
ledde
with
the
spirit
of
error
and
not
with
the
loue
of
chastitie
,
especially
seeing
they
haue
made
a
lawe
whereby
they
forbid
matrimony
.
Therefore
they
speake
a
lye
through
hypocrisie
when
they
say
that
the
loue
of
chastitie
is
the
cause
why
they
abhorre
matrimony
.
For
neither
are
they
chast
,
neither
can
they
be
chast
,
as
their
abominable
life
and
wicked
practises
do
declare
.
But
this
doe
they
that
they
may
liue
in
ease
and
securitie
,
and
be
free
from
all
the
cares
and
troubles
of
matrimony
:
And
againe
,
that
through
hypocrisie
they
may
winne
vnto
them selues
an
opinion
of
great
holines
amongst
the
people
,
and
be
reuerenced
in
the
worlde
as
spectacles
and
very
Angells
rather
then
men
,
and
so
be
counted
worthy
to
eate
the
labour
of
other
mens
hands
.
This
is
the
holy
,
that
is
to
say
,
the
execrable
chastitie
of
our
Papists
,
Munkes
,
Frears
,
Priestes
and
Nunnes
.
They
that
after
this
maner
absteyne
from
matrimony
,
are
very
Antichristes
,
according
to
the
saying
of
Daniel
,
who
foresheweth
that
this
is
a
most
euident
marke
of
Antichrist
,
that
he
shall
not
care
for
the
desire
of
women
.
The
same
place
doth
the
ordinary
glose
also
apply
vnto
Antichrist
with
these
wordes
,
that
he
shal
make
a
great
shewe
of
chastitie
,
to
the
ende
he
may
the
more
easily
deceaue
.
We
also
adde
this
cause
moreouer
,
that
they
make
this
glorious
pretence
of
chastity
and
holines
,
because
they
would
liue
in
ease
and
idlenes
,
&
eschewe
the
cares
and
troubles
that
matrimony
bringeth
with
it
:
which
are
meete
&
necessary
for
a
godly
man
,
if
it
please
God
to
lay
them
vpon
him
.
Thus
ye
see
that
matrimony
is
a
good
,
an
holy
and
a
profitable
kind
of
life
,
&
is
worthy
of
the
commendation
which
this
Psalme
here
giueth
vnto
it
▪
although
the
flesh
and
the
world
can
not
praise
it
because
of
the
incommodities
and
troubles
which
it
bringeth
with
it
,
but
highly
extolleth
the
single
life
.
This
is
not
to
follow
the
word
of
God
,
but
the
iudgement
of
the
flesh
,
which
commendeth
giftes
and
maketh
a
difference
of
them
according
to
his
own
fantasie
,
and
thinketh
to
serue
God
more
truely
and
purely
in
the
single
life
,
then
in
matrimony
:
as
Hierome
doth
in
his
pestilent
bookes
which
he
writeth
against
Iouinian
:
who
sheweth
him selfe
to
haue
more
learning
and
iudgement
in
his
litle
finger
then
Hierome
hath
in
all
his
body
.
For
he
ought
not
to
haue
praysed
virginitie
with
the
reproch
and
disprayse
of
matrimony
:
but
thus
should
he
rather
haue
sayd
:
that
as
they
which
are
virgins
should
serue
God
in
their
gift
and
calling
,
so
matrimony
is
not
to
be
condemned
,
but
praysed
as
a
kind
of
life
ordeyned
of
God
,
euen
then
,
when
nature
was
yet
sounde
and
vncorrupt
,
and
not
yet
infected
with
any
sinne
.
But
Hierome
hath
neyther
so
much
godlines
nor
iudgement
but
peruersly
bursteth
out
into
these
wordes
:
It
is
good
for
a
man
so
to
be
:
therefore
to
haue
a
wife
it
is
euill
.
But
to
be
a
virgine
,
and
to
be
married
,
although
they
bee
diuerse
giftes
,
yet
is
God
as
well
pleased
with
the
one
as
with
the
other
.
For
where
as
they
obiect
these
wordes
as
touching
matrimony
:
Such
shall
haue
trouble
in
the
flesh
,
this
do
we
also
confesse
.
Notwithstanding
matrimony
is
not
the
cause
hereof
,
but
sinne
,
which
they
also
haue
that
are
not
married
.
Gen.
3.
Thus
much
I
thought
good
to
say
as
touching
the
grosse
error
&
prophane
opinion
of
Hierome
,
trifling
,
and
by
foolish
allegories
with
his
companion
Origen
,
imagining
spirituall
fathers
and
spirituall
children
:
whereby
they
haue
giuen
occasion
vnto
the
Pope
to
make
him selfe
the
bridegrome
or
the
husband
of
the
church
,
and
so
one
error
hath
brought
forth
an
other
.
But
I
would
rather
wish
that
this
bridegrome
were
hanged
vppon
a
tree
with
Iudas
and
buried
in
hell
,
then
that
by
this
meanes
he
should
spoile
Christ
of
his
name
.
For
Christ
Iesus
alone
is
the
husband
of
the
Church
.
All
the
Sainctes
of
God
besides
,
are
but
the
frendes
of
the
bridegrome
,
as
Iohn
the
Baptist
calleth
himselfe
.
The
Church
is
the
spouse
or
the
wife
,
the
children
are
the
faithfull
which
dayly
come
vnto
the
marriage
.
These
also
are
made
the
spouse
,
for
they
become
partakers
of
the
good
things
and
the
blessinges
of
the
bridegrome
,
and
they
obteyne
the
righteousnes
of
Christ
and
of
his
merites
.
If
the
Pope
be
good
,
then
is
he
in
the
number
of
these
,
and
not
the
bridegrome
,
not
the
husband
,
but
the
spouse
,
and
is
partaker
of
the
benefites
and
the
blessinges
of
the
bridegrome
:
But
if
he
be
euill
,
he
is
the
bridegrome
of
Satan
and
the
friend
of
Iudas
.
This
is
then
the
summe
and
effect
of
our
aunswere
,
that
this
Psalme
compelleth
none
to
marry
,
as
though
it
were
necessarie
that
al
should
liue
in
matrimony
:
For
it
is
not
against
these
words
of
Christ
:
he
that
is
able
to
receiue
this
,
let
him
receiue
it
.
But
this
is
his
onely
drift
and
purpose
to
set
foorth
and
commend
matrimony
,
contrary
to
the
corrupt
iudgement
of
the
flesh
,
and
the
pestilent
examples
of
the
world
,
which
doe
altogither
fight
against
this
kind
of
life
,
because
of
the
troubles
and
incommodities
which
are
incident
thereunto
.
These
troubles
they
that
flie
&
will
not
feele
,
&
therefore
abhorre
matrimony
,
defile
them selues
with
whordom
and
al
vncleannes
,
and
so
do
much
hurt
by
their
deuilish
and
damnable
example
.
Against
these
viperous
tongues
&
examples
full
of
offence
,
this
Psalme
armeth
vs
.
The
world
calleth
the
wife
a
necessary
euill
.
But
Peter
vpon
certeyne
consideration
,
and
yet
without
reproch
,
calleth
her
a
weake
vessell
.
But
marke
what
the
holy
Ghost
sayth
in
this
place
:
marke
how
he
bewtifieth
and
commendeth
the
wife
,
whiles
he
compareth
her
to
a
fruitefull
vine
,
and
the
children
which
she
bringeth
forth
to
oliue
plants
.
Tell
me
if
in
any
monuments
there
are
to
be
found
such
two
excellent
similitudes
as
these
are
?
yea
if
there
be
the
like
to
be
seene
in
all
the
Scriptures
?
For
he
taketh
two
of
the
most
excellent
trees
that
are
to
be
found
vpon
the
earth
,
the
vine
and
the
oliue
,
of
the
which
are
gathered
two
notable
and
precious
licours
,
&
to
these
he
compareth
the
wife
and
the
children
her
fruite
,
before
the
world
most
contemptible
things
.
The
wife
,
if
you
consider
her
condition
,
is
farre
inferior
vnto
the
man
in
those
thinges
which
pertaine
either
to
the
body
or
to
the
minde
,
specially
as
touching
the
affaires
which
are
done
by
the
man
and
can
not
be
done
by
the
woman
.
But
the
holy
Ghost
considereth
the
gift
,
and
through
the
greatnes
and
excellency
of
the
gifte
he
couereth
what
incommoditie
so
euer
is
in
the
womankinde
,
and
shadoweth
the
same
with
most
excellent
and
goodly
similitudes
.
Now
,
that
we
may
see
somwhat
the
causes
why
the
holy
Ghost
so
greatly
commendeth
the
woman
kinde
,
let
vs
imagine
that
we
are
all
vnmaryed
:
for
the
worlde
detesteth
mariage
,
but
specially
they
that
are
vnmarried
:
Yea
let
vs
presuppose
that
in
the
worlde
there
is
neither
man
nor
woman
,
but
such
a
one
as
is
neither
of
them
both
,
that
by
this
meanes
singlenes
of
life
may
be
imagined
to
be
the
more
perfect
.
What
shall
become
I
pray
you
,
of
such
a
happy
world
,
pure
chastitie
and
singlenes
of
life
?
how
shall
mankind
continue
?
Shall
not
the
whole
world
within
twenty
yeares
be
like
vnto
a
desert
and
a
wilde
wildernes
?
what
vse
shall
there
be
then
of
Golde
and
siluer
?
Yea
what
vse
shall
there
be
of
the
Sunne
,
the
Moone
and
all
things
else
that
growe
vpon
the
earth
▪
if
,
mankind
suddenly
decaying
,
matrimony
by
this
meanes
should
be
abolished
and
singlenes
of
life
onely
aduaunced
?
Yea
,
where
shall
the
ministery
of
the
word
become
?
What
fruite
shall
there
be
of
the
benefite
of
Christe
?
Why
doost
thou
then
so
praise
the
single
life
,
that
therby
thou
shouldest
diminish
the
dignitie
and
excellent
fruite
of
matrimony
?
Nay
,
praise
them
both
according
to
their
worthynes
,
and
especially
mark
here
how
the
holy
Ghost
teacheth
thee
to
beholde
and
to
consider
of
thy
wife
:
that
is
to
say
,
not
as
weake
flesh
,
which
doth
the
common
offices
and
duties
of
nature
(
with
reuerence
and
shamefastnes
be
it
spoken
,
for
so
I
am
compelled
to
speake
because
of
the
blasphemous
contemners
of
the
creature
of
God
)
.
For
why
doost
thou
not
likewise
euen
in
the
vine
also
?
Why
doest
thou
not
contemne
it
for
the
dunge
that
is
layed
to
the
roote
thereof
?
Nay
rather
,
hast
thou
not
a
more
regard
of
the
licour
which
by
this
meanes
is
gotten
out
of
the
vine
?
Likewise
in
the
Oliue
the
roughnes
of
the
rinde
offendeth
no
man
,
or
that
the
roote
thereof
must
be
dressed
,
and
as
it
were
,
fatned
with
doung
.
For
we
haue
all
a
principall
regarde
vnto
the
fruite
.
What
madnes
then
is
this
,
that
men
in
smaller
matters
can
chose
the
best
thinges
,
and
for
a
greater
commoditie
winke
at
those
which
are
euill
,
and
will
not
doe
the
same
in
the
woman
which
is
the
good
creature
of
God
?
As
though
the
woman
also
did
not
see
some
lothsome
thinges
(
for
so
these
nice
and
delicate
hypocrites
doe
tearme
them
)
to
be
reprehended
likewise
in
their
husbandes
.
In
a
childe
we
can
discerne
betwene
the
child
and
his
order
,
his
scabbes
,
his
diseases
,
or
any
like
thinge
.
For
who
reiecteth
his
child
because
he
hath
defiled
him selfe
?
yea
who
forsaketh
him
because
he
is
scabbed
and
scurny
,
or
infected
with
the
pestilence
or
any
other
contagious
disease
?
Is
not
his
ordure
and
vncleannes
washed
away
?
Is
not
he
carefully
tended
and
tendred
in
his
sicknes
that
he
may
recouer
his
health
againe
?
Thus
we
shadow
and
couer
the
faults
and
deformities
of
nature
,
with
the
greatnes
and
excellencie
of
that
good
thing
whiche
we
knowe
to
consist
in
the
health
and
welfare
of
our
children
.
Here
who
would
not
detest
him
which
should
say
that
the
child
should
be
cast
away
because
he
defileth
him selfe
,
or
because
of
his
desease
,
be
it
neuer
so
greate
?
As
these
holy
hypocrites
doe
moste
spitefully
reprehend
those
duties
of
matrimonye
which
the
man
sheweth
towardes
his
wife
,
What
?
shall
we
not
thinke
her
to
be
the
creature
of
God
,
and
partaker
of
the
benefite
of
Christ
?
Besides
this
,
that
she
is
giuen
vnto
vs
to
this
ende
,
that
she
may
be
an
help
vnto
vs
.
Wherefore
they
are
diuilish
words
which
the
wicked
doe
vse
against
the
lawfull
company
and
duties
that
are
betweene
man
and
wife
,
because
they
will
seeme
to
be
holy
and
great
louers
of
chastitie
,
and
worthely
to
contemne
these
thinges
.
If
such
men
were
worthy
to
be
fathers
,
they
should
vnderstand
how
litle
it
would
offend
a
good
or
naturall
father
euen
to
kisse
his
scabbed
and
sick
childe
,
to
handle
and
to
heale
his
sores
.
For
if
infantes
should
be
caste
away
eyther
because
of
their
diseases
or
scabbednes
,
I
praye
you
Syr
,
where
should
you
and
I
nowe
haue
beene
?
Wherefore
the
worlde
is
sharply
to
be
rebuked
which
euen
in
the
best
thinges
considereth
the
faults
,
but
esteemeth
not
the
vertues
.
And
where
as
it
cannot
lacke
the
vse
of
these
vertues
,
and
hath
them
dayly
euen
,
as
it
were
,
in
his
handes
,
yet
is
it
so
blinde
that
it
can
not
see
them
.
But
this
commeth
of
originall
sinne
,
to
be
starke
blind
euen
in
the
most
excellent
creatures
of
God
,
and
not
to
vnderstand
what
good
thinges
and
great
blessings
are
offered
vnto
vs
in
and
by
them
,
but
rather
to
be
offended
with
such
small
faults
or
incommodities
which
in
comparison
thereof
are
in
a
maner
nothing
to
be
regarded
.
Wherefore
we
must
here
doe
as
Cicero
sayth
he
was
wont
to
doe
in
pleading
of
causes
:
to
wit
,
that
if
there
were
any
euil
therein
,
that
he
passed
ouer
with
silence
:
but
if
there
were
any
good
thing
,
that
he
vrged
,
that
he
amplified
,
therin
he
was
wholy
occupied
.
For
who
will
haue
the
lesse
regard
of
his
owne
body
because
he
hath
a
sore
in
his
breast
,
or
in
his
longs
,
or
some
other
malady
in
any
other
part
of
his
body
?
Yea
haue
we
not
therefore
a
greater
care
&
regard
of
our
bodies
?
Looke
vpon
our
Courtiers
,
who
when
they
haue
well
pampred
them selues
and
carry
their
bellies
full
of
dyrt
and
dunge
,
walke
in
their
silkes
and
other
sumptuous
apparel
,
decked
with
gold
and
other
goodly
ornaments
,
and
smelling
as
though
their
bodye
were
nothing
else
but
a
precious
balme
,
and
yet
doe
they
not
once
thinke
how
full
of
filthines
they
are
.
Thus
we
hide
our
faultes
and
deformities
most
diligently
,
&
that
which
is
honest
or
appeareth
so
to
be
,
we
set
forth
and
magnifie
to
the
vttermost
.
But
nowe
,
why
doe
we
not
the
like
in
matrimony
?
why
doe
we
not
couer
the
faultes
and
commend
the
vertues
thereof
?
Nay
,
we
doe
cleane
contrary
:
So
blinded
we
are
with
originall
sinne
that
in
the
best
and
most
holy
thinges
we
pick
out
that
onely
which
we
may
reprehend
.
In
like
maner
we
doe
also
in
the
word
of
God
,
and
in
all
things
that
perteyne
to
the
kingdom
of
God
.
For
whereas
he
giueth
vnto
vs
the
vse
of
the
sunne
,
plenty
of
vittells
,
a
whole
body
,
&c.
these
blessings
no
man
considereth
,
no
man
giueth
thankes
for
them
.
But
if
God
begin
to
viset
vs
with
the
pestilence
,
if
we
be
pinched
a
litle
with
dearth
&
scarsitie
of
vittells
,
or
but
one
of
our
teeth
doe
ake
,
by
and
by
we
are
so
vexed
that
the
anguish
therof
either
hideth
or
vtterly
taketh
away
from
vs
the
remembrance
of
all
Gods
benefites
.
Thus
goeth
it
with
the
world
and
with
our
owne
reason
,
that
we
are
more
moued
with
one
euill
(
as
we
esteme
it
)
then
with
a
thousand
good
thinges
besides
.
But
the
holy
Ghost
taketh
a
contrary
way
.
For
he
couereth
the
faultes
,
and
that
which
is
good
he
setteth
forth
with
worthy
prayses
.
Wherefore
he
so
paynteth
out
the
wife
,
that
he
commaundeth
thee
to
consider
of
her
as
of
a
vine
planted
in
thy
house
and
giuen
to
thee
of
God
,
whose
fruites
are
diuine
plantes
,
much
more
pleasaunt
and
more
excellent
then
the
oliue
tree
.
For
albeit
they
degenerate
and
grow
out
of
kind
,
and
become
euill
plantes
,
yet
can
it
not
be
denyed
but
that
they
are
the
gift
of
God
:
and
that
must
we
acknowledge
.
Nowe
let
them
(
as
I
haue
sayd
)
which
haue
the
gift
of
chastitie
,
be
without
this
vine
,
and
let
them
delite
in
their
other
vine
and
other
fruites
.
But
we
are
nowe
in
the
prayse
of
this
kind
of
vine
.
Here
the
wife
is
as
the
fruitefull
vine
,
and
the
children
as
the
oliue
plantes
.
For
so
the
holy
Ghost
teacheth
vs
,
and
the
matter
it selfe
testifieth
the
same
,
although
the
holy
Ghost
did
not
thus
teach
vs
at
all
.
For
the
very
Gentiles
did
highly
commend
naturall
affections
,
loue
and
kindnes
of
one
towardes
an
other
.
This
doe
also
the
ballets
which
are
vsed
amongest
vs
Germanes
testifie
,
whereby
the
faithfull
and
louing
affection
betwene
man
and
wife
is
set
forth
with
singular
prayses
,
and
that
this
life
hath
nothing
more
ioyfull
and
excellent
then
is
a
faithfull
wife
and
louing
to
her
husband
.
The
same
also
doe
all
wise
and
godly
men
confesse
:
not
for
the
pleasure
of
the
flesh
,
which
is
greater
in
whoredom
,
fornication
and
other
vncleannes
.
For
thereby
vncleane
lust
is
enflamed
,
but
in
matrimony
it
is
quenched
.
And
the
greatest
pleasure
that
a
man
can
haue
is
this
,
when
his
wife
is
of
a
kind
and
a
louing
heart
towardes
him
.
This
is
an
excellent
gift
,
and
highly
to
be
estemed
,
and
singularly
commended
in
women
.
Whereof
these
swine
are
vtterly
ignorant
,
which
thinke
the
wife
to
be
nothing
else
but
a
swinish
puddle
of
filthy
pleasures
.
Nay
she
is
an
excellent
instrument
planted
of
God
in
thy
house
,
that
therein
she
may
be
as
a
fruitefull
vine
.
For
this
cause
husbandes
ought
to
loue
their
wiues
and
children
,
yea
more
then
their
owne
liues
.
Wherefore
,
these
high
commendations
of
matrimony
are
here
set
against
the
venemous
tongues
both
of
Satan
and
of
wicked
men
,
wherewith
they
do
so
maliciously
sclaunder
this
kind
of
life
:
Also
against
the
corrupt
&
peruerse
iudgement
of
the
flesh
,
whereby
we
are
prouoked
either
to
a
lothing
&
contemning
of
this
kind
of
life
,
or
else
to
impaciencie
,
when
our
eyes
are
blinded
in
discerning
and
iudging
the
benefites
and
commodities
thereof
,
and
are
still
in
beholding
of
the
faults
,
the
incommodities
or
troubles
that
belong
to
the
same
.
Thus
the
wiser
sort
euen
emongst
the
Gentils
would
not
doe
.
For
they
did
se
that
there
is
a
naturall
affection
in
the
man
and
the
wife
towards
their
children
,
and
a
mutuall
loue
&
faithfulnes
betwene
them selues
,
&
both
these
things
they
praysed
and
set
forth
with
greate
commendation
.
So
God
by
the
smal
number
of
the
wiser
sort
euen
emong
the
Gentiles
did
ouercome
the
multitude
of
these
viperous
tongues
which
are
so
venimous
&
spitefull
against
this
kind
of
life
.
How
much
more
then
ought
we
to
defend
matrimony
,
(
we
I
say
)
whom
the
holy
Ghost
moueth
&
stirreth
vp
so
to
do
by
these
excellent
similituds
:
wherby
he
sheweth
that
God
is
so
delited
with
the
life
of
married
folkes
,
that
not
onely
he
giueth
his
blessing
for
the
sustentation
of
this
life
,
but
also
the
blessing
of
the
belly
and
of
the
brestes
,
as
Moises
calleth
it
.
This
,
no
doubt
would
not
God
doe
,
if
he
hated
such
as
are
maryed
.
For
he
said
vnto
Adam
:
All
that
groweth
vppon
the
earth
shall
be
vnto
thee
for
foode
and
sustenance
.
After
the
floode
also
he
gaue
vnto
man
the
vse
of
cleane
beasts
.
Yea
he
giueth
vnto
matrimony
what
treasures
and
riches
so
euer
are
in
the
worlde
,
and
what
so
euer
in
nature
is
conteyned
.
All
these
are
liuely
testimonies
that
God
approueth
,
lyketh
and
loueth
this
kinde
of
life
,
although
the
holy
Scriptures
should
speake
nothing
thereof
at
all
.
Moreouer
,
who
seeth
not
that
the
propagation
of
man
and
woman
kind
is
ordained
of
God
?
Let
vs
therefore
be
mindful
of
these
similitudes
&
therewith
arme
our selues
against
the
wicked
&
peruerse
iudgement
of
reason
,
against
the
deuil
&
venimous
tongues
,
which
magnifie
and
ertoll
vanitie
and
abhominable
filthynes
,
and
these
inestimable
giftes
they
most
wickedly
dispraise
and
despise
.
Verse
.
4.
Lo
,
thus
shal
the
man
be
blessed
that
feareth
the
Lord.
Hetherto
we
haue
hearde
those
excellent
commendations
of
matrimony
which
the
holy
Ghost
setteth
foorth
,
to
confirme
and
comfort
such
as
are
appoynted
to
this
kinde
of
life
,
that
they
might
patiently
suffer
the
incommodities
,
the
troubles
and
tentations
of
matrimony
,
and
not
followe
the
iudgement
of
the
worlde
,
which
like
vnto
the
mule
and
the
asse
followeth
the
fence
of
the
fleshe
and
is
ouercome
with
these
troubles
and
tentations
.
The
good
giftes
of
God
it
vnderstandeth
not
,
but
some
tymes
it
detesteth
and
abhorreth
them
.
For
ye
shall
finde
many
to
whom
it
semeth
a
great
misery
to
haue
many
children
,
as
though
matrimony
were
ordayned
for
beastly
pleasures
onely
,
and
not
to
this
end
rather
,
that
we
might
doe
acceptable
seruice
both
to
God
and
man
,
in
nourishing
and
bringing
vp
of
children
.
These
men
are
ignorant
of
that
which
is
most
comfortable
in
matrimony
.
For
what
is
to
be
compared
vnto
the
loue
of
parentes
towards
their
children
?
especially
since
here
thou
seest
that
children
are
the
greatest
portion
of
Gods
blessing
.
But
here
againe
we
haue
nede
of
faith
.
For
the
world
taketh
it
not
for
a
blessing
when
a
man
getteth
his
liuing
by
labour
&
trauel
,
suffereth
the
troubles
and
vexations
of
his
wife
,
his
children
,
his
seruaunts
and
such
like
,
whereof
in
matrimony
there
are
many
.
These
thinges
,
I
say
,
the
world
estemeth
not
as
blessinges
,
but
abhorreth
them
as
maledictions
,
But
the
holy
Ghost
,
to
confirme
the
mindes
of
the
godly
commendeth
and
setteth
forth
all
that
he
hath
hitherto
said
,
by
this
sweete
and
comfortable
name
,
and
calleth
them
blessinges
,
to
the
ende
he
may
stirre
vs
vp
to
know
God
and
his
giftes
rightly
,
lest
that
in
the
middes
of
his
benefits
and
blessings
we
should
fall
to
a
lothing
thereof
,
as
the
world
is
wont
to
doe
,
which
regardeth
not
those
things
which
it
hath
&
presently
enioyeth
,
but
desireth
the
things
which
it
hath
not
.
Wherefore
this
vehement
kinde
of
speech
is
diligently
to
be
noted
,
in
that
he
calleth
this
life
blessed
and
happy
,
which
to
the
iudgement
of
reason
is
miserable
and
full
of
calamitie
,
when
he
saith
:
Loe
thus
shall
the
man
be
blessed
,
&c.
What
canst
thou
desire
more
?
In
that
thou
hast
a
wife
and
children
,
and
liuest
with
the
labour
of
thy
handes
,
it
is
in
deede
the
blessing
of
God
.
Wherfore
thou
hast
not
onely
great
cause
not
to
be
offended
but
also
to
giue
God
thankes
for
his
great
blessings
.
But
how
few
are
there
to
be
found
which
doe
beleue
this
?
And
if
any
doe
beleue
it
,
yet
through
infirmitie
they
are
led
away
from
this
faith
,
and
forgetting
the
blessing
,
they
become
vnpatient
,
as
if
they
were
in
the
middest
of
Gods
malediction
.
It
is
therefore
to
be
wished
that
this
saying
of
the
holy
Ghost
,
as
a
singular
consolation
,
might
be
alwayes
before
the
eyes
and
in
the
eares
of
the
godly
.
For
how
shall
we
finde
a
more
manifest
argument
that
the
life
of
such
as
are
married
pleaseth
God
then
this
,
that
their
whole
life
is
nothing
else
but
a
blessing
?
In
deede
it
so
commeth
to
passe
often
times
that
they
are
vexed
with
the
sinne
of
impatiency
through
the
offences
of
their
familye
,
their
children
,
and
some
times
their
neighbours
.
But
what
then
?
All
things
cannot
be
so
pure
and
so
perfect
in
this
our
infirmitie
,
but
that
oftentimes
we
shall
feele
either
some
excesse
or
some
lack
both
within
the
house
and
without
.
But
this
sinne
of
impatiencie
the
dayly
prayer
of
the
godly
doth
quench
&
ouercome
.
And
thus
must
the
godly
comfort
them selues
that
they
are
placed
among
Gods
blessings
,
and
liue
a
life
blessed
of
God
.
This
faith
the
greater
and
stronger
it
is
,
the
more
ioy
it
bringeth
.
For
albeit
some
troubles
doe
happen
,
&
we
some
times
also
are
ouertaken
with
sinnes
,
yet
is
the
worde
of
God
omnipotent
.
Wherefore
in
all
tentations
the
victory
is
theirs
which
stick
faithfully
thereunto
.
These
wordes
therefore
muste
be
receiued
as
the
oracles
of
God
,
and
this
kinde
of
life
we
must
adorne
with
due
praise
and
honour
,
since
that
God
doth
so
richly
poure
out
his
blessing
vpon
it
.
This
must
we
not
onely
knowe
,
that
we
may
set
it
forth
and
commend
it
to
others
,
but
all
of
vs
which
liue
in
this
kind
of
calling
,
must
commend
and
apply
the
same
also
vnto
our selues
,
that
whether
pouertie
,
diseases
,
vexations
&
troubles
of
our
familie
or
any
other
like
tentations
doe
oppresse
vs
,
we
may
endure
the
same
with
patience
,
resting
vpon
this
most
plentifull
consolation
,
that
the
holy
Ghoste
calleth
this
state
a
blessed
kinde
of
life
:
And
this
they
finde
,
this
they
know
,
and
this
they
doe
which
feare
God
and
serue
him
truely
as
he
sayth
:
So
shall
the
man
be
blessed
that
feareth
the
Lord.
For
the
true
seruice
of
God
is
to
feare
God
,
to
trust
in
God
,
and
to
haue
thy
whole
affiance
fixed
in
him
.
Upon
these
godly
motions
of
the
mind
afterwards
followeth
obedience
in
our
vocation
and
other
thinges
which
are
commaunded
of
God
.
For
all
these
thinges
the
feare
of
God
doth
comprehend
.
They
that
feare
not
God
,
vnderstand
nothing
hereof
,
neither
doeth
the
holy
ghost
here
speake
any
thing
of
them
.
Verse
.
5.
The
Lord
out
of
Sion
blesse
thee
,
that
thou
maiest
see
the
wealth
of
Ierusalem
all
the
dayes
of
thy
life
.
Now
,
after
these
high
commendations
of
matrimony
,
the
holy
ghoste
addeth
an
excellent
prayer
,
wherein
he
desireth
that
God
would
blesse
more
&
more
this
kind
of
life
,
and
that
,
for
such
married
persons
he
would
giue
peace
and
tranquilitie
to
the
common
weale
.
Nowe
all
such
prayers
haue
a
promise
included
,
that
all
things
shall
come
to
passe
as
they
doe
pray
.
Moreouer
,
where
he
addeth
:
The
Lord
out
of
Sion
,
&c.
he
doth
it
because
the
worship
of
God
was
at
that
time
in
Sion
.
Therfore
,
not
onely
in
hart
they
looked
towards
that
place
(
as
before
we
haue
declared
)
,
but
they
turned
their
faces
also
that
way
when
they
prayed
,
because
God
had
promised
that
he
would
there
dwell
,
and
there
would
receaue
the
prayers
and
sacryfices
of
the
people
.
Hereof
come
these
sayinges
,
To
pray
before
the
Lord
:
To
offer
before
the
Lorde
:
To
appeare
before
the
Lord
,
that
is
to
say
,
in
the
tabernacle
,
wherin
was
the
Arke
and
the
mercy
seate
,
to
the
which
God
had
bounde
him self
that
he
would
there
be
found
.
Wherefore
they
called
this
place
the
fortitude
,
the
kingdom
,
the
Maiestie
,
the
glory
,
the
bewty
and
the
rest
of
the
Lorde
,
as
in
the
Psalmes
and
the
rest
of
the
Prophets
is
to
be
seene
.
After
the
comming
of
Christ
and
the
publishing
of
the
Gospel
,
this
place
had
an
ende
.
Wherefore
we
say
not
now
,
God
blesse
thee
out
of
Sion
,
or
out
of
his
holy
temple
,
but
:
through
Christ
our
Lord.
For
he
is
our
true
mercieseat
,
whereof
the
mercie-seate
of
the
olde
Testament
was
but
a
shadowe
or
a
figure
.
For
in
Christ
dwelleth
the
godhead
corporally
.
Therefore
when
we
pray
vnto
God
,
we
desire
to
be
heard
in
the
name
of
Christe
and
for
Christes
sake
,
like
as
by
the
example
of
the
olde
primatiue
Churche
,
publike
prayers
are
all
finished
with
this
clause
:
Through
Christ
our
Lord.
But
hereof
somewhat
we
haue
saide
before
:
notwithstanding
these
thinges
can
not
be
spoken
of
enough
.
For
this
is
true
Christian
knowledge
and
wisedome
,
that
our
cogitations
shoulde
not
be
wandring
and
scattered
,
but
gathered
to
one
obiect
,
that
is
to
say
,
vnto
Christ
,
For
like
as
in
the
olde
Testament
the
people
was
gathered
togither
vnto
the
Arke
or
tabernacle
,
and
was
not
suffered
to
sacrifice
in
Dan
,
Bethel
,
Gilgal
and
other
places
,
whiche
the
wicked
Idolaters
did
choose
vnto
them selues
,
so
now
to
come
vnto
the
Lorde
,
there
is
no
way
to
be
sought
by
inuocation
of
Sainetes
or
any
other
kind
of
worship
or
workes
,
but
by
Christ
and
in
Christe
alone
,
according
to
that
saying
:
Whatsoeuer
ye
shall
aske
the
father
in
my
name
,
he
will
giue
it
you
.
For
God
will
no
where
else
be
founde
or
worshipped
,
no
not
in
Heauen
,
but
onely
in
this
one
person
which
was
borne
of
the
virgine
Mary
,
that
is
,
in
Christe
Iesu.
He
is
the
true
mercieseate
and
the
certaine
throne
of
the
Godhead
where
the
godhead
dwelleth
and
is
founde
corporally
as
these
sentences
of
the
Gospell
doe
teach
:
No
man
commeth
vnto
the
father
but
by
me
:
I
am
the
way
,
the
trueth
and
the
life
.
Whoso
haue
not
this
obiect
,
their
mindes
doe
wander
in
infinite
errours
and
opinions
,
as
in
the
example
of
the
religious
rable
of
Munkes
,
Frears
and
such
like
it
appeareth
.
One
order
chooseth
Frances
,
an
other
Dominicke
,
an
other
Benedict
,
and
others
likewise
finde
out
diuerse
other
for
their
Patrones
,
by
whose
rule
,
as
a
certaine
and
vnfallible
way
,
they
might
come
vnto
life
.
And
what
did
all
these
?
Examine
their
heart
,
and
they
will
all
say
with
one
concent
that
they
sought
God
.
Nowe
,
they
thought
God
to
be
such
a
one
in
Heauen
,
that
if
they
were
couered
with
a
Munkes
cowle
,
if
they
abstayned
from
fleshe
,
if
they
lyued
without
wiues
,
if
they
touched
no
money
,
&c.
then
God
would
heare
them
and
be
mercifull
vnto
them
.
Thus
forsaking
the
true
and
onely
way
which
is
Christe
,
they
wandered
euery
man
after
his
owne
way
:
no
otherwise
then
did
the
Iewes
,
who
when
they
had
one
certaine
way
sette
before
them
whereby
they
might
finde
God
,
namely
,
if
they
would
goe
into
the
Tabernacle
and
there
worship
God
,
there
offer
sacrifice
vnto
him
:
they
forsooke
the
onely
and
true
way
,
and
ranne
to
woodes
,
valleyes
,
riuers
,
&c.
Thus
,
whilest
they
thought
to
pacifie
and
please
God
,
they
more
greeuously
offended
him
:
as
in
the
Prophetes
we
may
plainely
see
in
diuerse
places
,
where
God
saith
,
that
he
detested
the
wayes
which
they
did
choose
vnto
them selues
,
and
that
he
would
not
be
founde
of
them
.
For
why
did
they
not
keepe
the
true
and
infallible
way
so
plainly
set
forth
and
taught
by
the
word
of
God
?
This
haue
I
spoken
to
the
end
we
may
reade
with
knowledge
that
which
the
Prophet
saith
here
:
The
Lorde
out
of
Sion
.
For
he
is
constrained
to
make
mention
of
this
place
for
the
auoyding
of
Idolatrie
.
For
God
did
reueale
vnto
them
,
that
in
this
only
place
he
would
be
worshipped
.
Wherfore
vnder
the
veile
and
shadowe
of
the
promise
,
they
worshipped
Christ
also
who
was
included
in
the
promise
.
But
now
that
Sion
is
destroyed
and
gone
,
the
treasure
is
opened
,
that
is
to
say
,
Christ
,
who
then
was
hidde
in
the
promise
,
as
vnder
a
veile
.
Wherefore
let
vs
remember
that
all
such
places
must
be
applyed
vnto
Christe
:
Like
as
also
we
are
taught
by
experience
that
in
tentations
there
is
no
consolation
whereby
afflicted
mindes
may
be
comforted
and
reysed
vp
,
no
not
in
God
,
but
that
onely
which
is
in
Christ
.
For
it
is
not
onely
perilous
,
but
also
horrible
to
thinke
of
God
without
Christ
.
For
besides
that
Satan
is
then
able
most
easily
to
oppresse
vs
with
the
brightnes
of
Gods
Maiestie
,
there
is
also
great
daunger
euen
in
this
,
that
God
will
not
so
be
comprehended
or
found
.
We
must
therefore
rest
and
dwell
in
this
only
obiect
in
the
which
God
sheweth
vnto
vs
his
will
,
euen
Christ.
But
they
which
seeke
any
thing
without
Christ
,
in
their
tentations
shall
feele
by
their
owne
perill
how
daungerous
a
thing
that
is
.
But
you
will
say
,
howe
doth
God
now
blesse
out
of
Sion
any
more
?
Euen
so
,
that
thou
shalt
see
the
wealth
or
prosperitie
of
Ierusalem
,
that
is
to
say
,
God
for
the
loue
he
beareth
to
godly
married
persons
and
such
as
feare
God
,
wil
giue
politi●e
peace
,
which
is
a
thing
most
necessary
,
not
onely
that
they
may
be
able
the
better
to
prouide
for
their
liuing
,
but
also
and
especially
to
bring
vp
their
children
honestly
and
in
the
feare
of
God
.
And
this
was
the
cause
why
cities
were
first
builded
,
that
men
ioyning
their
strength
&
power
to gither
,
might
be
able
to
defend
them
and
theirs
from
the
force
and
crueltie
of
others
.
Afterwards
,
when
there
was
not
ayde
and
helpe
enough
in
one
citie
,
many
ioyned
their
powers
togither
.
So
common
weales
and
kingdoms
were
first
begunne
,
to
stablish
and
mainteyne
peace
,
which
married
persons
haue
neede
of
.
Nowe
that
nature
did
thus
vnite
and
ioyne
these
thinges
togither
and
taught
men
so
to
do
,
reason
it selfe
doth
see
and
perceaue
.
But
the
true
cause
the
holy
Ghost
here
setteth
forth
:
to
witte
,
that
these
thinges
come
of
the
blessing
which
the
Lord
giueth
to
married
persons
,
but
specially
to
the
godly
,
who
ought
to
knowe
and
acknowledge
that
the
first
blessing
is
to
feare
God
:
the
next
is
to
haue
wife
and
children
:
the
third
,
to
enioy
politike
peace
and
quietnes
.
What
wouldest
thou
haue
more
?
Wherefore
for
thy
vine
and
oliue
plantes
which
thou
hast
in
thy
house
,
thou
shalt
see
that
the
Lord
giueth
Kings
,
Princes
,
lawes
and
whatsoeuer
is
necessary
for
the
defence
and
preseruation
of
the
common
weale
and
peace
.
And
here
we
are
admonished
that
since
Kinges
,
Princes
and
Magistrates
are
ordeyned
for
the
benefite
of
married
persons
and
families
,
they
ought
likewise
to
yeld
obedience
vnto
them
,
and
whatsoeuer
else
they
haue
neede
of
,
whiles
they
watch
for
the
preseruation
of
peace
.
For
they
are
the
ministers
of
God
,
as
Paule
calleth
them
,
giuen
of
God
for
this
purpose
,
that
we
may
enioy
his
blessinges
in
peace
.
Which
peace
how
great
a
benefite
it
is
,
the
common
prouerbe
of
the
Germanes
witnesseth
,
which
sayth
,
that
a
man
which
hath
two
kine
,
should
giue
the
one
that
he
may
quietly
enioy
the
other
.
For
what
auayleth
it
thee
if
thou
haue
thy
house
full
of
riches
and
are
not
able
to
defend
the
same
against
theeues
and
robbers
?
Seeing
therefore
that
this
is
done
by
the
Magistrate
,
yea
seeing
that
iudgement
and
lawes
doe
restore
that
to
the
owner
which
is
vniustly
taken
away
,
good
cause
there
is
why
honour
and
obedience
is
to
be
giuen
to
the
Magistrate
,
as
the
minister
of
Gods
blessings
which
he
bestoweth
to
the
married
persons
.
For
this
third
blessing
of
matrimony
is
here
recited
of
Dauid
,
that
they
may
see
the
wealth
and
welfare
of
Ierusalem
,
that
is
to
say
,
that
they
may
see
Ierusalem
flourish
,
first
by
true
religion
and
sounde
doctrine
,
and
secondly
by
godly
Magistrates
.
For
these
are
the
benefites
and
blessinges
,
not
onely
of
one
house
,
but
of
all
Ierusalem
.
Thus
the
holy
Ghoste
commendeth
vnto
vs
the
giftes
of
God
in
a
goodly
order
.
The
firste
is
the
feare
of
God
.
This
feare
comprehendeth
the
thinges
which
are
conteined
in
the
first
table
.
Nowe
,
for
the
feare
of
God
,
afterwardes
God
giueth
house
and
famylye
.
Thirdly
for
houses
and
familyes
well
ordered
,
and
gouerned
in
the
feare
of
God
,
followeth
also
the
thirde
blessing
,
that
is
to
say
,
a
happy
common
weale
.
Wherefore
let
vs
learne
to
vnderstande
rightly
the
benefites
which
we
receaue
by
godly
Magistrates
,
and
for
them
let
vs
be
thankful
.
Againe
let
vs
learne
that
this
gift
of
God
,
to
haue
good
Magistrats
,
is
giuen
vnto
those
and
for
those
maryed
persons
and
those
familyes
which
feare
God
.
Which
gift
the
wicked
also
doe
enioy
,
but
yet
no
otherwise
then
swine
doe
their
draffe
and
swill
,
without
any
thankes
giuing
vnto
God
,
or
thankful
remembrance
of
this
or
any
other
of
Gods
giftes
.
For
as
the
destruction
of
Sodome
was
differred
because
of
Loth
,
so
oftentimes
for
a
fewe
godly
familyes
or
a
godly
Prince
,
God
blesseth
the
whole
common
weale
.
Verse
.
6.
That
thou
mayst
see
thy
childrens
children
and
peace
vpon
Israel
.
It
is
giuen
to
many
to
haue
children
in
matrimony
,
and
to
many
it
is
not
.
Therefore
we
sayd
before
,
that
this
is
a
commendation
and
not
a
promise
perteining
to
euery
man
perticularly
,
but
generally
vnto
matrimony
&
to
the
kinde
of
life
it self
.
So
vnto
some
it
is
giuen
to
see
the
children
and
nephewes
of
their
children
.
To
some
againe
matrimony
is
all
togither
barren
and
fruiteles
.
For
these
things
the
Lord
distributeth
to
euery
one
as
is
most
expedient
for
them
.
Notwithstanding
,
the
godly
married
persons
must
pray
vnto
God
for
them
,
and
most
commonly
also
they
doe
enioy
them
.
And
maruelous
is
that
naturall
affection
and
loue
especially
in
olde
men
which
they
beare
vnto
their
childrens
children
:
for
they
loue
them
more
tenderly
then
their
owne
.
Wherefore
,
for
as
much
as
this
Psalme
tendeth
to
the
setting
forth
and
bewtifying
of
matrimony
,
and
wisheth
all
felicitie
to
the
married
persons
,
the
holy
ghost
addeth
this
moreouer
concerning
their
long
and
fruitfull
posteritie
,
as
a
singular
comfort
,
because
he
would
omit
none
of
those
good
blessings
whiche
are
giuen
of
God
to
suche
as
are
marryed
,
though
not
to
all
,
yet
to
the
most
parte
.
Nowe
,
although
we
sayde
before
that
all
such
prayers
haue
a
promise
included
in
them
,
yet
notwithstanding
this
is
the
maner
of
corporall
promises
,
that
God
giueth
them
so
as
is
most
profitable
and
expedient
for
euery
man
.
Wherefore
we
must
apply
the
promise
which
is
included
in
this
prayer
,
to
the
kind
of
life
it selfe
,
and
not
to
euery
married
person
,
namely
,
that
such
as
liue
in
godly
matrimony
and
feare
God
,
shall
encrease
and
multiply
vnto
a
fruiteful
and
a
great
posteritie
,
and
that
for
their
sake
the
blessing
shall
flowe
vnto
all
the
people
:
as
he
addeth
in
this
clause
:
peace
vpon
Israell
,
that
is
to
say
,
all
wealth
and
prosperitie
I
wish
vnto
Israell
for
thy
sake
.
Thus
the
Psalme
commendeth
and
defendeth
matrimony
against
those
spitefull
sclanders
and
reproches
of
the
world
,
which
can
not
iudge
but
according
to
the
sense
and
feeling
of
the
fleshe
.
Wherefore
,
as
it
is
offended
with
the
troubles
and
burthens
of
matrimony
:
so
is
it
offended
also
with
those
things
which
happen
in
ciuill
gouernment
,
when
it
must
obey
lawes
,
pay
tribute
to
the
Prince
,
or
be
are
any
other
like
burthen
.
For
it
would
so
liue
that
what
soeuer
is
best
or
most
pleasant
in
matrimonye
,
that
onely
it
would
enioy
without
all
griefe
or
molestation
.
As
,
we
may
see
,
there
be
many
whiche
marry
wiues
,
because
they
imagine
that
there
is
nothing
in
matrimony
but
mere
loue
,
amorous
delites
,
and
fleshly
pleasures
.
In
like
maner
how
many
shal
ye
find
,
which
through
an
inordinate
loue
and
desire
of
glory
,
seeke
to
rule
and
be
in
authoritie
?
But
afterwardes
,
when
in
matrimony
they
must
suffer
troubles
and
vexations
,
and
in
politike
gouernment
,
enuy
,
hatred
,
cursed
speaking
,
and
sclaunders
,
they
cry
out
that
they
were
deceiued
and
become
impatient
.
Yea
,
it
can
not
otherwise
be
but
that
these
things
must
so
come
to
passe
.
For
that
which
is
the
best
and
most
excellent
in
both
kindes
of
life
,
the
blessing
of
the
Lord
I
meane
,
they
nothing
esteme
.
Wherfore
we
must
haue
a
speciall
regard
vnto
the
blessing
:
and
we
must
haue
also
the
word
of
God
before
our
eyes
,
to
the
ende
that
when
all
other
thinges
are
full
of
daungers
,
full
of
troubles
,
miseries
and
vexations
,
we
may
rest
and
repose
our selues
vpon
the
good
will
and
pleasure
of
our
God
.
Likewise
in
the
Church
,
are
not
all
thinges
,
I
pray
you
,
full
of
troubles
,
vexations
,
and
wofull
calamities
in
so
great
a
multitude
of
prophane
&
godles
people
?
Notwithstanding
all
these
things
,
when
we
looke
to
the
will
of
God
,
are
easily
borne
and
ouercome
.
So
let
vs
also
in
matrimony
consider
first
the
word
of
God
:
then
the
gift
which
the
Lord
bestoweth
vppon
vs
when
he
giueth
wife
and
children
:
and
thirdly
Gods
blessing
and
peace
in
the
politike
state
and
common
weale
.
For
these
giftes
thus
acknowledged
,
let
vs
afterwards
giue
thankes
vnto
God
.
So
shal
God
be
prouoked
to
bestow
a
greater
blessing
vpon
vs
:
whereas
if
these
thinges
be
not
done
,
we
shall
prouoke
him
to
take
from
vs
those
giftes
which
we
haue
.
So
great
Empires
,
kingdoms
,
cities
&
common
weales
might
longer
prosper
and
flourish
then
they
do
.
But
because
they
be
vnthankfull
vnto
God
and
contemne
his
word
,
they
come
to
ruine
and
miserably
perish
.
Let
vs
therefore
learne
to
be
thankfull
,
and
the
blessing
of
God
shall
abound
in
vs
.
The
.129
.
Psalme
.
They
haue
often
times
afflicted
,
&c.
This
Psalme
consisteth
of
two
partes
.
The
argument
of
the
Psalme
.
In
the
former
he
giueth
thankes
to
God
for
the
defence
and
continuall
deliuerance
of
the
people
of
God
.
In
the
later
part
he
maketh
his
prayer
against
the
aduersaries
,
&
in
praying
he
prophecieth
withal
.
Both
these
serue
for
our
instruction
,
and
also
conteyne
an
exhortation
to
patience
vnder
the
crosse
,
which
perteyneth
not
to
one
age
or
tyme
,
but
as
the
continuall
history
of
the
Church
doth
shew
,
to
all
times
and
to
the
whole
life
of
man
.
Moreouer
we
doe
here
comprehend
both
Churches
,
of
the
Iewes
and
of
the
Gentiles
,
as
Paule
also
in
a
maner
ioyneth
them
both
togither
when
he
sayth
:
First
to
the
Iewe
and
then
to
the
Grecian
.
For
as
touching
the
Church
or
people
of
the
Iewes
,
it
appeareth
by
the
histories
that
they
were
placed
in
the
middes
of
their
enemies
,
as
a
goodly
rose
in
the
middest
of
thornes
.
On
the
southside
the
Ismaelites
,
the
Arabians
&
other
cruell
people
vexed
them
.
On
the
west
part
the
Egyptians
,
the
Ethiopians
,
the
Troglodites
and
other
like
.
On
the
North
side
the
Philistines
,
the
Assyrians
,
&c.
So
the
Church
after
the
destruction
of
the
Synagoge
,
is
compassed
euery
way
with
enemies
,
and
Christ
,
according
to
the
Psalme
,
reigneth
in
the
middes
of
his
enemies
.
Thus
were
they
often
times
and
many
wayes
afflicted
.
But
herewithall
God
shewed
this
miracle
,
that
when
they
were
so
afflicted
,
he
alwayes
deliuered
them
.
And
thus
was
the
kingdom
of
Israel
a
miraculous
kingdom
,
in
that
the
Lord
when
he
would
correct
and
chastise
them
,
suffered
the
Philistines
,
Edomites
,
Moabites
,
Assyrians
and
Babylonians
to
haue
victory
ouer
them
.
Againe
,
when
they
seemed
to
be
vtterly
oppressed
,
they
victoriously
preuailed
against
their
enemies
.
So
continued
this
kingdom
in
despite
of
the
cruel
nations
round
about
it
,
and
of
Satan
him selfe
:
as
is
to
bee
seene
in
the
bookes
of
the
Kinges
and
also
of
the
Chronicles
.
Now
,
because
this
people
had
both
threatnings
and
promises
set
before
them
as
touching
their
afflictions
&
deliuerance
,
this
was
vnto
them
a
great
consolation
euen
when
they
were
afflicted
&
spoyled
,
that
they
knew
that
all
these
things
came
to
passe
not
by
the
wil
or
power
of
their
enemies
,
and
much
lesse
by
their
righteousnes
or
desertes
,
but
onely
by
the
will
of
God
thus
punishing
and
chastising
his
people
,
yea
threatning
and
forewarning
them
by
the
Prophetes
that
he
would
so
punish
the
disobedient
.
This
is
no
small
consolation
,
that
in
thy
affliction
and
calamitie
thou
mayst
be
able
to
say
:
this
is
the
scourge
of
God
thus
correcting
me
and
visiting
my
sinnes
:
It
is
not
the
wrath
of
God
or
the
merite
and
deseruing
of
my
aduersary
.
These
thinges
must
we
apply
vnto
our selues
also
,
to
the
ende
that
when
we
be
oppressed
,
we
may
comfort
our selues
that
we
are
not
oppressed
by
the
power
of
death
,
sinne
,
hell
,
or
any
creature
,
but
by
the
will
of
God
our
creator
,
afflicting
vs
and
punishing
our
sinnes
&
ingratitude
,
and
yet
so
that
he
leaueth
vnto
vs
this
fatherly
promise
,
the
he
will
not
forsake
vs
.
And
such
a
figure
of
the
whole
kingdome
of
Christ
is
set
forth
in
the
Apocalyps
.
For
how
much
doth
is
speake
of
euill
angells
,
of
cruel
beasts
&
such
other
plagues
of
the
Church
which
should
enter
into
the
Church
&
the
kingdom
of
Christ
,
God
so
permitting
.
Notwithstanding
consolation
followeth
afflictions
and
calamities
,
and
though
the
Church
be
neuer
so
sore
afflicted
,
yet
shal
it
continue
and
endure
,
&
at
the
length
shall
ouercome
and
victoriously
triumph
.
But
this
Psalme
agreeth
especially
vnto
our
time
,
wherein
the
Church
hath
bene
most
greuously
afflicted
both
vnder
the
Turks
and
also
vnder
the
Romish
Bishops
,
yea
and
as
it
were
vtterly
abolished
:
So
that
if
ye
wey
the
matter
well
,
it
may
appeare
that
the
condition
of
the
Iewes
in
Babylon
was
better
then
the
state
of
the
Church
vnder
Antichrist
:
where
the
true
vse
of
the
Sacraments
was
taken
away
,
the
benefit
of
Christ
darkned
,
faith
extinguished
,
no
true
seruice
of
God
vsed
,
no
true
good
workes
exercised
:
generally
all
thinges
which
perteyne
to
true
religion
were
cleane
abolished
or
most
miserably
deformed
and
defaced
.
Wherfore
,
like
as
the
Iewes
in
Babylon
were
put
from
the
sight
&
vse
of
the
temple
,
the
sacrifices
,
the
ceremonies
&
all
politike
gouernment
:
so
the
Church
vnder
Antichrist
had
no
true
ministery
,
no
true
seruice
of
God
,
not
her
owne
kingdom
and
gouernment
,
but
was
constrayned
to
obserue
and
keepe
the
babylonicall
and
hethenish
rites
and
ceremonies
of
the
Papistes
.
Thus
was
the
wrath
,
and
thus
haue
bene
the
punishments
of
God
in
a
maner
all
one
in
the
Church
of
the
Iewes
and
the
Gentiles
.
Wherefore
it
is
most
necessary
that
we
lay
hold
vpon
this
consolation
,
that
,
as
the
Psalme
sayth
,
we
are
afflicted
,
we
are
cast
downe
,
we
are
troden
vnder
foote
,
but
we
are
not
ouercome
.
For
the
Church
shall
stand
and
remaine
inuincible
,
notwithstanding
that
through
great
incredulitie
and
incredible
infirmitie
the
victorye
therof
is
hidden
&
can
not
be
seene
.
As
it
was
vnder
the
Pope
,
where
all
Scholes
and
all
Churches
taught
nothing
else
but
the
blasphemous
doctrine
of
the
Romish
bishops
and
doting
dreames
of
the
Monks
.
This
was
the
very
same
thing
that
the
psalme
73.
complayneth
of
,
where
it
sayth
:
We
see
not
our
signes
,
and
yet
God
had
euen
then
his
Church
,
although
it
was
very
litle
,
obscure
,
&
miserably
deformed
.
Before
the
kingdome
of
the
Romish
Antichrist
what
a
swarme
of
heretikes
sprang
vp
?
Of
whem
also
the
Church
was
sore
vexed
and
afflicted
,
euen
as
the
Iewes
were
afflicted
of
the
nations
which
dwelled
nere
vnto
them
.
And
like
as
the
captiuitie
followed
that
affliction
of
the
Iewes
,
so
the
kingdom
of
the
Romish
Bishops
was
that
captiuitie
which
f●llowed
the
outragious
furie
of
the
heretikes
,
&
out
of
the
which
also
haue
flowed
all
the
euills
,
and
plagues
which
haue
bene
euer
since
in
the
Church
,
as
out
of
a
foule
sinke
and
filthy
pudle
.
But
nowe
by
the
great
mercie
of
God
the
captiuitie
beginneth
to
be
turned
,
the
temple
is
repaired
,
and
the
true
seruice
of
God
restored
.
This
Psalme
,
after
my
iudgement
,
speaketh
generally
of
all
such
troubles
and
afflictions
of
the
Church
,
as
haue
bene
at
all
times
&
in
all
ages
:
As
first
that
the
kingdom
of
the
Iewes
when
they
were
yet
vnder
good
Kinges
,
was
mightely
assailed
,
but
yet
not
vtterly
ouercome
:
And
that
the
people
afterwards
were
spoyled
of
the
Assyrians
and
Babylonians
and
carried
away
captiue
,
but
not
cleane
forsaken
.
For
they
were
againe
deliuered
out
of
captiuitie
,
and
in
their
owne
land
enioyed
the
promise
concerning
Christ
.
Thus
speaketh
the
Psalme
first
of
the
Iewish
Church
.
Afterwards
it
comprehendeth
as
a
prophecy
,
the
state
and
condition
of
the
Church
of
the
Gentiles
:
to
witte
,
that
God
would
preserue
and
defend
it
against
all
heretikes
,
against
all
the
rage
and
fury
of
the
world
,
against
the
kingdom
of
the
Romish
Antichrist
,
&
moreouer
against
al
the
tentations
of
sinne
which
vexe
and
oppresse
the
conscience
.
Thus
must
we
apply
this
Psalme
to
all
times
and
ages
of
the
Church
,
to
all
chaunges
and
alterations
,
all
daungers
of
the
world
,
the
flesh
,
sinne
,
the
lawe
,
death
,
and
the
gates
of
hell
.
For
the
world
assaileth
it
with
power
&
wisedome
:
the
deuil
with
desperation
and
dubitation
:
heretikes
with
errors
in
faith
and
religion
,
and
the
conscience
with
sinnes
.
In
all
these
perills
we
say
:
Blessed
be
the
Lord
God
,
who
suffereth
vs
not
to
be
tempted
aboue
that
we
are
able
to
beare
.
In
deede
we
must
be
tempted
and
tried
,
but
in
the
tentation
he
will
giue
an
outscape
:
besides
this
,
that
he
giueth
vs
strength
also
to
beare
the
tentation
vntill
the
time
of
deliuerance
come
.
This
benefite
Dauid
here
setteth
forth
,
and
sheweth
vnto
vs
the
state
of
his
people
,
to
the
ende
we
may
thereby
learne
this
comfort
,
that
like
as
he
preserued
that
people
,
euen
so
wil
he
also
preserue
vs
.
For
we
haue
one
and
the
same
God
,
the
same
spirit
,
the
same
word
,
the
same
promises
,
&
briefly
all
things
else
,
whatsoeuer
.
Wherefore
we
may
say
and
sing
with
Dauid
.
Verse
.
1.
They
haue
often
tymes
afflicted
me
from
my
youth
,
may
Israel
now
say
:
Verse
.
2.
They
haue
often
tymes
afflicted
me
from
my
youth
,
but
they
could
not
preuayle
against
me
.
He
nameth
no
certein
enemie
,
to
the
ende
he
may
comprehend
all
.
Where
he
sayth
:
From
my
youth
,
he
vnderstandeth
all
the
time
from
their
primitiue
Church
(
as
we
call
it
)
vntill
Israel
beganne
first
to
be
the
people
of
God
.
For
albeit
we
euer
praise
those
thinges
which
are
most
auncient
and
of
greatest
antiquitie
(
as
the
primitiue
Church
is
in
deede
worthy
to
be
praysed
)
yet
God
regardeth
not
this
difference
.
For
in
all
times
and
euen
in
the
last
ages
of
the
Church
he
gaue
notable
Prophets
to
the
people
of
Israell
:
as
before
the
captiuitie
Esay
,
of
all
other
the
most
excellent
:
after
the
captiuitie
Aggaeus
,
Zachary
and
others
.
In
the
meane
time
betwene
Moises
and
these
,
were
Helias
,
Heliseus
,
&c.
So
we
see
that
the
primitiue
Church
was
more
pure
from
heretikes
and
wicked
opinions
.
But
yet
notwithstanding
there
were
some
notable
Prophets
and
other
excellent
men
euen
in
the
later
times
.
And
when
the
roote
of
Iesse
seemed
now
to
be
withered
,
yet
God
reised
vp
Anna
,
Symeon
,
Zachary
&
Elisabeth
.
For
God
preserueth
his
Church
though
it
be
neuer
so
much
assailed
and
oppressed
,
according
to
his
promise
.
Onely
let
vs
open
our
eyes
that
we
may
see
from
whence
this
commeth
.
And
here
we
may
not
looke
to
those
things
which
the
world
especially
estemeth
and
magnifieth
,
but
we
must
behold
the
Church
as
it
is
afflicted
,
oppressed
,
&
full
of
calamitie
.
For
this
is
the
true
face
of
the
Church
of
God
,
that
it
is
weake
,
enuironed
with
all
deadly
engines
,
and
compassed
with
all
the
furies
of
the
deuill
,
the
world
,
the
flesh
▪
sinne
and
death
.
These
thinges
he
that
will
not
behold
,
but
flieth
and
abhorreth
them
,
shall
neuer
finde
out
the
true
Church
in
deede
.
For
that
is
not
the
true
picture
and
image
of
the
Church
which
the
painters
see
forth
,
which
paynt
her
as
a
goodly
virgin
,
as
a
citie
well
armed
,
adorned
and
bewtified
.
In
deede
that
is
a
true
picture
,
but
not
according
to
the
eies
of
the
flesh
.
But
spirituall
eyes
doe
see
this
great
bewty
,
that
Christ
is
her
husband
,
&
begot
her
vnto
him self
by
the
holy
Ghost
,
bewtified
her
&
made
her
glorious
with
his
owne
blood
,
with
his
merites
and
with
his
righteousnes
.
Of
all
these
thinges
the
flesh
can
see
nothing
,
can
iudge
nothing
,
but
seeth
rather
the
contrary
,
how
she
is
subiect
to
most
bitter
hatred
,
malice
,
vexations
&
torments
.
Wherefore
if
it
would
paint
her
out
in
such
sort
as
he
seeth
and
beholdeth
her
,
then
must
it
paint
and
set
her
forth
as
a
deformed
and
a
poore
maiden
,
sitting
in
a
daungerous
wood
or
desart
in
the
middest
of
cruell
and
hungry
lyo●s
,
beares
,
wolues
,
swine
&
venimous
serpents
:
also
in
the
middes
of
outragious
&
furyous
men
,
attempting
with
sword
,
fire
and
water
to
destroy
her
,
and
to
roote
her
out
from
the
face
of
the
earth
:
Many
times
haue
mine
enemies
afflicted
me
,
many
times
haue
they
vexed
me
.
But
this
affliction
seemeth
rather
to
be
an
vtter
destruction
,
if
we
follow
the
iudgement
of
the
flesh
:
As
if
the
enemies
did
so
preuaile
and
ouercome
,
that
the
Church
were
vtterly
oppressed
and
vanquished
for
euer
:
As
we
all
find
by
our
owne
experience
in
our
conflicts
which
priuately
we
suffer
in
our
harts
,
when
Satan
terrifieth
&
confoundeth
our
consciences
.
For
then
are
reysed
vp
such
terrors
,
that
no
man
can
otherwise
iudge
but
that
the
victory
is
Satans
,
oppressing
vs
with
heauy
&
bitter
cogitations
,
with
tentations
,
vexations
and
anguish
of
spirit
,
&
spoyling
vs
(
as
to
the
flesh
it
seemeth
)
of
all
the
sweete
consolations
which
by
the
merite
of
Christ
and
the
word
are
offred
vnto
vs
.
According
to
this
sence
we
may
well
say
:
Often
times
haue
they
afflicted
mee
.
For
this
seemeth
to
be
,
not
onely
an
affliction
,
but
an
vtter
desolation
&
destruction
.
As
we
priuatly
feele
this
euery
one
in
our
owne
hartes
and
consciences
:
so
the
whole
body
of
the
church
in
all
times
doth
confesse
that
it
is
vehemently
assailed
with
strong
and
mighty
armies
of
most
deadly
enemies
of
all
nations
,
and
oppugned
with
the
engines
of
all
tentations
&
tribulations
,
euen
from
her
youth
,
that
is
,
from
the
time
that
,
when
the
people
were
deliuered
out
of
Egypt
,
they
began
to
be
knowne
from
other
nations
,
and
to
be
the
people
of
God
.
But
here
the
church
and
the
children
of
God
comfort
and
reyse
vp
them selues
agayne
,
hauing
good
experience
that
in
all
these
calamities
God
shewed
forth
his
power
,
and
not
onely
remitted
their
sinne
,
but
also
turned
away
the
punishment
thereof
,
so
that
still
there
remayned
a
Church
,
and
the
practises
of
their
enemies
were
brought
to
naught
.
Wherefore
the
Prophet
here
,
not
onely
repeteth
the
daunger
and
calamitie
of
the
Church
,
but
with
great
ioy
he
addeth
withall
an
exhortation
,
that
euery
member
of
this
body
should
praise
the
mercy
and
goodnes
of
the
Lorde
,
and
say
:
They
could
not
preuaile
against
me
.
This
is
a
singular
consolation
,
not
only
for
the
whole
Church
of
God
,
but
also
for
euery
one
of
vs
perticularly
,
against
the
proud
bragges
of
our
enemies
,
and
the
great
hope
which
they
haue
conceiued
,
that
they
shall
preuaile
against
vs
.
Heretikes
and
sectaries
doe
glory
that
they
shall
haue
the
victory
.
The
Pope
vaunting
of
his
owne
strength
&
the
power
of
Princes
,
cryeth
out
:
we
shall
ouercome
.
Satan
ioyneth
with
them
both
and
reyseth
vp
such
troubles
,
that
it
seemeth
doubtfull
to
whom
the
victory
will
fall
.
This
oppresseth
,
not
onely
euery
man
priuatly
with
great
heauines
and
sorrow
,
but
also
the
whole
Church
.
As
we
by
experience
did
proue
in
the
assembly
gathered
at
August
,
where
it
seemed
that
our
enemies
should
vtterly
haue
swallowed
vs
vp
.
But
did
not
we
there
find
these
wordes
to
be
full
of
consolation
?
They
could
not
preuaile
.
This
consolation
we
must
hold
fast
euen
when
we
are
killed
,
as
by
the
examples
of
the
primitiue
Church
we
are
taught
.
For
the
Church
is
as
it
were
watered
with
the
blood
of
the
faithful
,
that
the
greater
encrease
may
come
thereof
.
Now
,
like
as
these
words
of
the
Prophet
are
rightly
applyed
to
that
persecution
which
is
done
with
the
sword
,
so
must
they
be
applyed
also
to
the
assaults
of
heretikes
and
Sectaries
:
For
it
is
their
propertie
to
boast
and
bragge
of
the
victory
,
&
alwayes
to
triumph
before
the
victory
.
But
how
so
euer
our
aduersaries
triumph
&
glory
,
let
vs
endeuour
to
hold
fast
the
word
,
and
what
so
euer
we
doe
,
let
vs
apply
it
wholy
to
the
amplifying
of
the
kingdom
of
Christ
and
his
word
.
If
then
(
as
needes
it
must
be
)
assaultes
and
battells
doe
follow
,
yet
let
vs
sing
with
Dauid
:
They
could
not
preuaile
.
For
albeit
they
kill
vs
,
yet
neither
the
Pope
,
nor
any
other
heretiks
,
nor
the
Turke
,
nor
Satan
him self
shall
euer
be
able
to
quench
the
word
:
Neither
yet
shall
they
preuaile
against
vs
if
we
stedfastly
abide
in
the
word
.
In
deede
this
will
we
graunt
vnto
Satan
,
that
he
is
stronger
then
we
,
and
vexeth
vs
many
wayes
.
For
many
are
the
troubles
of
the
iust
,
but
God
will
deliuer
them
out
of
all
.
And
why
?
Because
it
is
the
word
of
God
which
they
professe
&
teach
:
and
moreouer
it
is
Gods
owne
cause
which
they
defend
.
Wherfore
although
the
Pope
attempt
and
practise
neuer
so
much
mischief
,
and
goe
about
to
styrre
vppe
the
whole
world
against
vs
:
although
false
brethren
which
walke
not
in
true
&
sound
doctrine
,
continually
vexe
vs
,
although
Satan
him selfe
neuer
cease
to
reyse
vp
the
gates
of
hell
agaynst
vs
,
yet
will
we
sing
with
Dauid
euen
to
the
ende
:
They
coulde
not
preuaile
,
yea
and
that
onely
because
of
the
word
.
Verse
.
3.
The
plowers
plowed
vppon
my
backe
&
they
made
long
furrowes
.
See
what
vnlike
and
almost
contrary
thinges
he
ioyneth
here
together
.
Before
he
conforted
the
faythfull
,
that
the
enemies
should
neuer
be
able
to
doe
any
thing
against
the
Church
,
because
it
is
inuincible
and
can
not
be
ouercome
:
and
here
he
complayneth
that
they
plow
vpon
the
backe
of
the
Church
,
&
make
such
furrowes
,
as
seeme
to
be
of
an
infinite
length
.
This
is
an
offence
therefore
which
vehemently
troubleth
the
godly
,
that
God
suffereth
Satan
and
the
world
so
long
to
rage
,
so
long
to
vexe
&
afflict
the
Church
,
that
he
giueth
successe
vnto
their
wicked
counsells
and
attempts
:
that
he
suffereth
the
vngodly
euen
then
to
prosper
,
when
they
are
most
worthy
to
be
punished
with
all
maner
of
tormentes
,
and
vtterly
consumed
.
On
the
other
side
,
the
godly
,
the
more
they
pray
and
the
more
they
hope
,
the
lesse
seemeth
their
prayer
and
their
hope
to
take
effect
:
Euery
day
are
they
more
and
more
afflicted
:
euery
day
there
is
lesse
&
lesse
hope
left
.
Wherfore
this
similitude
is
well
applied
vnto
them
in
that
they
are
compared
to
a
grownd
which
is
continually
plowed
:
wherin
such
furrowes
are
drawen
as
seme
to
haue
no
end
:
as
though
there
were
no
god
which
either
seeth
their
calamity
,
or
the
impietie
and
outragious
cruelty
of
the
enemies
of
the
word
.
He
signifieth
therefore
that
they
haue
neede
of
continuall
patience
,
not
for
a
day
or
two
,
but
all
the
dayes
of
their
life
.
So
that
they
which
haue
the
worde
must
assuredly
purpose
and
determine
,
neuer
to
departe
from
God
,
although
they
should
suffer
the
same
afflictions
a
thowsand
yeres
together
.
How
many
haue
we
seene
in
these
our
dayes
which
haue
fallen
away
(
yea
and
such
also
as
sometime
did
stand
,
)
when
the
fruite
of
the
word
was
hindred
through
persecution
,
like
as
the
Sunne
dryeth
vp
and
withereth
the
corne
that
is
sowen
in
a
stony
ground
?
Wherefore
we
must
learne
that
the
patience
of
the
faithful
,
as
it
is
in
this
verse
described
,
is
such
as
is
ready
to
offer
their
backs
vnto
the
plowers
,
and
to
suffer
not
for
a
day
nor
for
a
yeare
,
but
for
the
time
of
their
whole
life
.
For
he
compareth
afflictions
to
the
long
plowing
in
the
backe
of
the
faithfull
:
Like
as
our
Sauiour
Christ
also
signifieth
when
he
saith
:
He
that
continueth
to
the
ende
,
shall
be
saued
.
For
to
beginne
is
not
enough
.
And
that
patience
which
hath
her
boundes
and
limites
prescribed
,
may
be
found
euen
among
the
Gentiles
.
But
the
patience
of
Christians
is
perpetuall
,
that
is
to
say
,
such
a
patience
as
seemeth
to
be
infinite
and
without
ende
,
for
the
ende
thereof
doth
not
appeare
.
Like
as
on
the
other
side
,
the
ende
of
their
consolation
appeareth
not
:
So
that
those
thinges
which
seeme
to
be
moste
contrary
,
are
here
ioyned
togither
,
that
is
to
say
,
the
length
and
the
long
continuance
of
the
furrowes
in
the
back
of
the
faithfull
,
and
the
victory
of
the
faithfull
singing
of
those
which
driue
the
plow
:
They
could
not
preuaile
.
Moreouer
this
great
and
long
continuance
of
the
furrowes
in
the
backe
of
the
faithfull
includeth
suche
an
offence
as
no
carnall
wisedom
is
able
to
ouercome
:
namely
that
the
wicked
doe
not
onely
prosper
,
but
their
felicitie
also
continueth
long
,
so
that
it
semeth
to
be
as
a
reward
of
their
tyranny
,
their
persecution
&
malice
against
the
church
.
For
if
God
would
suffer
their
tyranny
but
for
a
litle
time
,
&
spedely
reward
them
according
to
their
deserts
,
we
should
al
then
say
that
God
is
mindful
of
his
children
,
&
angry
with
the
wicked
.
But
now
,
since
impietie
and
wickednes
flourisheth
many
yeres
togither
,
and
the
wicked
stil
continue
and
encrease
in
great
felicitie
,
without
punishment
,
the
same
is
verified
of
them
which
Diogenes
said
of
Harpalus
,
that
they
seme
to
giue
a
liuely
testimony
against
the
gods
.
Yea
the
godly
are
so
vehemently
tempted
through
this
long
continuance
&
fall
so
farre
,
that
they
thincke
God
hath
no
regard
of
them
.
Wherfore
we
must
so
arme
our selues
with
Christian
patience
,
that
albeit
we
feele
the
tedious
&
long
continuance
of
these
furrowes
,
we
be
not
therfore
offended
,
but
when
one
tentation
is
ouercome
,
we
must
prepare
our selues
to
an
other
.
For
our
backes
must
be
alwayes
ready
to
beare
the
long
continuance
of
these
sorrowes
.
This
is
the
first
part
of
the
Psalme
,
in
the
which
he
confesseth
the
diuine
miracles
and
miraculous
power
of
God
,
whereby
he
preserueth
his
children
not
only
against
the
world
,
but
also
against
sinne
,
death
and
the
deuill
,
and
praiseth
God
for
that
he
giueth
victory
to
those
that
are
ouercome
,
and
putteth
those
to
flight
which
doe
ouercome
.
This
ioyful
ende
and
this
successe
he
willeth
vs
to
looke
and
waite
for
,
and
exhorteth
vs
to
patience
.
Now
he
turneth
him selfe
to
prayer
,
and
not
onely
prayeth
,
but
also
promiseth
to
the
enemies
of
the
Gospel
,
that
although
they
obstinatly
continue
in
afflicting
the
faithful
without
checke
or
punishment
,
yet
shall
their
ruine
&
ouerthrow
be
such
,
that
they
shall
neuer
rise
againe
:
as
experience
doth
shewe
.
For
I
pray
you
,
what
kingdom
from
the
beginning
of
the
world
hath
alwaies
continued
and
prospered
?
The
places
and
spaces
of
the
earth
doe
remaine
void
and
desolate
&
the
kingdoms
are
gone
as
though
they
had
neuer
bene
.
Againe
,
the
crueltie
&
tyranny
of
the
kingdomes
of
the
world
was
neuer
so
great
,
that
it
was
able
to
oppresse
the
church
.
For
the
Church
stil
continueth
&
shall
continue
to
the
ende
of
the
world
,
as
followeth
.
Verse
.
4.
The
righteous
Lord
hath
cut
the
cordes
of
the
wicked
.
These
wordes
are
so
full
of
consolation
,
that
to
the
children
of
God
in
their
calamities
and
afflictions
,
nothing
can
be
more
comfortable
.
For
they
knowe
that
no
munitions
,
no
furniture
of
war
can
be
so
strong
.
Firste
of
all
therefore
,
wey
and
consider
why
he
calleth
the
Lord
Righteous
,
and
you
shall
see
that
he
so
doeth
,
because
that
,
when
a
man
considereth
according
to
the
iudgement
of
the
fleshe
,
the
thinges
which
are
here
done
,
and
how
God
gouerneth
and
ruleth
the
same
,
it
seemeth
no
otherwise
but
that
he
is
vnrighteous
and
vniust
in
supporting
the
tyranny
of
the
wicked
with
great
riches
,
power
,
dignitie
,
&c.
When
reason
seeth
this
,
it
can
iudge
nothing
else
,
but
that
,
if
there
be
a
God
,
he
is
vniust
.
For
first
of
all
thus
doth
reason
gather
:
If
there
be
a
God
,
he
is
able
to
resist
the
wicked
,
and
vtterly
to
destroy
them
.
For
to
be
a
God
is
to
be
almighty
.
Againe
,
thus
carnall
reason
argueth
.
If
there
be
a
God
,
he
must
needes
knowe
those
thinges
which
are
done
in
the
world
.
For
it
can
not
be
said
of
God
,
that
he
is
ignorant
of
any
thing
.
Now
,
what
else
followeth
heereof
,
but
that
if
God
knowe
these
thinges
to
be
cruelly
and
vniustly
done
,
and
is
able
to
resist
them
,
he
ought
also
to
be
no
lesse
willing
to
doe
the
same
.
For
if
we
thinke
that
he
wil
not
doe
that
whiche
he
knoweth
and
is
able
to
doe
,
it
must
follow
that
he
is
not
good
,
but
euil
:
not
iust
,
but
vniust
.
Nowe
lay
these
thinges
togither
.
If
God
haue
power
,
wisedom
and
goodnes
in
him
:
if
he
be
able
to
helpe
:
if
he
knowe
how
and
also
be
willing
to
help
,
why
are
all
these
things
done
and
gouerned
in
the
world
in
such
sort
,
that
the
wicked
haue
power
,
riches
and
dignitie
,
as
a
rewarde
of
their
impietie
?
and
contrariwise
the
godly
for
their
pietie
and
godlines
are
many
wayes
and
most
cruelly
afflicted
?
All
these
thinges
are
a
liuely
testimony
against
God
,
as
before
we
said
of
Diogenes
.
This
argument
of
Epicurus
and
such
like
atheistes
,
is
to
the
flesh
inuincible
.
Wherefore
reason
beeing
altogither
blinded
and
wrapped
in
these
snares
,
inclyneth
to
this
opinion
,
that
there
is
no
God
,
or
else
that
he
regardeth
not
the
affaires
of
men
.
Of
this
offence
and
stumbling
blocke
the
holy
Ghost
warneth
vs
when
he
attributeth
this
name
vnto
God
,
that
he
is
righteous
,
whom
vnrighteousnes
and
impietie
pleaseth
not
.
Therefore
although
he
suffer
the
wicked
to
flourish
for
a
time
,
yet
at
the
last
he
cutteth
their
cordes
,
that
is
,
he
destroyeth
both
their
power
and
them
,
according
to
that
saying
:
Thou
art
not
a
God
that
loueth
wickednes
.
Verse
.
5.
Let
them
that
hate
Sion
bee
confounded
and
turned
back
.
This
(
as
before
I
haue
said
)
is
a
prayer
.
But
ye
know
that
in
euery
prayer
there
is
a
promise
included
,
which
promise
this
word
Righteous
doth
expresse
in
the
former
verse
with
a
singular
vehemencie
,
to
the
ende
we
shoulde
not
murmur
,
or
blaspheme
God
,
as
though
he
were
not
mindfull
of
vs
,
or
had
no
regard
of
vs
.
Now
,
where
he
saith
:
Let
them
be
confounded
&
turned
backe
,
it
is
an
exposition
of
that
which
he
saide
before
,
that
their
cordes
should
be
cut
,
that
is
to
say
,
their
kingdoms
,
their
power
,
their
riches
,
their
lawes
,
and
finally
their
whole
politike
body
and
common
weale
should
be
brought
to
nought
:
as
it
befell
to
Babylon
,
Niniuie
,
Ierusalem
,
Athens
,
Corinth
,
Thebe
,
Rome
,
and
briefly
to
all
kingdoms
and
common
weales
which
did
not
submit
them selues
vnto
the
Gospell
.
For
when
they
proudly
stretched
out
their
neckes
and
set
them selues
against
Christ
their
Ring
,
and
by
their
power
sought
to
oppresse
him
,
they
were
destroyed
.
In
like
maner
must
we
also
pray
,
and
certainely
looke
for
the
execution
of
Gods
vengeance
vpon
those
which
at
this
day
haue
set
them selues
against
the
Gospell
:
as
the
Pope
and
his
Bishoppes
,
with
all
their
faction
,
and
with
all
the
Kings
and
Princes
of
the
earth
which
maintaine
and
defende
their
impietie
:
for
at
the
last
they
shall
be
confounded
.
But
the
Gospell
and
the
worde
of
the
Lord
shal
endure
for
euer
.
For
the
name
of
Christ
shal
neuer
be
oppressed
,
but
being
faithfully
called
vpon
,
shall
alwaies
be
ready
to
help
the
afflicted
,
and
shall
cut
the
cordes
now
of
this
wicked
man
,
and
now
of
that
.
Thus
the
holy
Ghost
comforteth
vs
sundry
wayes
.
For
when
we
haue
learned
that
Satan
is
such
a
spirite
as
neuer
ceaseth
to
tempt
and
to
vexe
vs
(
so
that
when
he
can
not
ouercome
vs
by
the
greatnes
and
the
multitude
of
tentations
,
he
goeth
about
to
doe
it
by
the
tediousnes
and
long
continuance
therof
)
he
would
haue
vs
to
comfort
our selues
herewith
,
that
albeit
these
tentations
continue
long
,
yet
notwithstanding
they
shall
haue
an
ende
.
And
since
we
are
forwarned
both
of
the
continuance
and
of
the
ende
thereof
,
it
is
the
more
easie
for
vs
to
beare
them
.
Here
is
to
be
noted
also
that
he
sheweth
to
whom
he
wisheth
euill
,
namely
to
those
which
hate
Sion
.
And
that
hatred
which
they
bare
against
Sion
,
was
an
hatred
against
God
.
For
in
that
Satan
hateth
the
Church
,
he
doth
it
not
onely
in
respect
of
men
,
but
because
he
hateth
God
him selfe
whom
the
church
prayseth
and
magnifieth
.
Moreouer
,
Sion
was
a
place
which
God
had
chosen
vnto
him self
.
Like
as
therfore
God
had
chosen
that
place
to
shew
his
great
loue
towards
it
:
so
had
Satan
chosen
the
same
to
shewe
his
malice
against
it
,
and
with
all
his
power
to
vexe
it
.
In
like
maner
not
onely
Satan
,
but
also
the
malignant
Church
of
the
Pope
doth
persecute
vs
,
not
because
we
are
euil
in
the
sight
of
the
world
.
For
this
they
could
wel
suffer
,
yea
&
would
be
glad
if
they
might
heare
that
we
are
whoremongers
&
murtherers
as
they
are
.
But
the
true
cause
why
they
so
deadly
hate
and
persecute
vs
is
this
,
for
that
it
greeueth
them
that
we
in
their
eyes
are
innocent
as
touching
the
second
table
,
and
also
obedient
to
the
first
,
wherein
we
are
commaunded
to
honour
,
serue
and
prayse
the
Lord
,
to
feare
him
,
to
trust
in
his
mercie
,
&c.
Verse
.
6.
Let
them
be
as
the
grasse
on
the
toppes
of
the
houses
,
which
withereth
afore
it
commeth
forth
.
This
is
a
goodly
Psalme
for
the
sundry
,
excellent
,
and
most
apte
similitudes
conteyned
therein
,
whereby
the
holy
Ghost
painteth
out
those
great
maiesties
&
principalities
of
the
world
,
which
fight
against
the
gospel
.
A
litle
before
he
compared
them
to
plowers
drawing
out
furrowes
of
a
maruelous
length
.
To
whom
he
so
compareth
them
,
not
in
this
respect
,
as
though
it
were
graunted
vnto
them
so
long
to
abuse
their
power
,
wealth
and
riches
,
but
in
respect
of
the
great
tediousnes
,
griefe
,
and
anguish
of
those
which
suffer
the
plowers
,
the
furrowes
,
the
wounds
,
and
treading
vnder
foote
.
For
vnto
them
it
seemeth
a
tedious
,
a
long
,
and
as
it
were
an
infinite
plowing
.
Wherefore
they
desire
to
be
deliuered
,
and
neuer
so
litle
tarrying
,
through
this
tediousnes
and
anguish
of
hart
,
seemeth
to
them
intolerable
.
Against
this
wearines
and
this
tediousnes
therefore
he
comforteth
the
faithfull
with
this
similitude
of
grasse
in
the
toppe
of
the
house
.
As
if
he
sayd
:
Why
seemeth
the
time
so
long
and
so
tedious
vnto
thee
?
Why
doest
thou
not
learne
to
vnderstand
what
these
plowers
thy
aduersaries
be
?
Diddest
thou
neuer
see
grasse
growing
in
the
toppes
of
houses
?
Who
did
euer
complaine
that
that
grasse
flourished
so
long
?
who
euer
went
about
to
plucke
it
vp
?
As
though
it
were
not
wont
of
it selfe
to
wither
and
vanish
away
.
Learne
therefore
that
the
very
same
is
the
state
and
condition
of
thine
aduersaries
.
He
setteth
the
similitude
of
the
grasse
in
the
house
topp
,
against
the
similitude
of
the
plowers
.
Thus
with
one
similitude
he
fighteth
against
an
other
.
But
if
a
man
could
effectually
beleue
that
this
similitude
was
made
and
here
set
downe
by
the
holy
Ghost
&
close
vp
the
same
fully
in
his
heart
,
he
should
feare
neither
the
Turke
nor
the
Pope
,
with
all
his
cruel
Prelats
,
nor
the
tyranny
of
Princes
,
but
should
contemne
them
all
,
and
as
litle
regard
them
as
the
grasse
on
the
toppes
of
the
houses
.
But
behold
the
outward
shew
of
this
grasse
.
If
any
child
should
see
it
,
he
would
esteme
it
to
be
better
then
any
barley
(
for
to
barley
it
is
most
like
)
since
it
groweth
not
as
other
thinges
doe
vpon
the
earth
,
but
in
an
higher
and
more
notable
place
,
&
lodeth
the
topps
of
the
houses
.
But
take
a
man
that
knoweth
these
thinges
,
and
he
will
say
it
is
nothing
else
but
a
goodly
shewe
&
resemblance
without
any
fruite
.
Thus
hath
the
holy
Ghost
chosen
this
similitude
to
teach
vs
,
not
to
wish
that
tyrannes
may
be
like
grasse
,
but
to
knowe
that
they
are
in
deede
most
like
vnto
grasse
on
the
house
toppes
,
which
withereth
away
before
the
haruest
time
come
,
or
any
man
goe
about
to
cut
it
downe
.
Senacherib
who
besieged
Ierusalem
,
did
flie
ouer
kingdoms
,
oppressed
&
trode
downe
all
things
vnder
his
feete
:
therefore
he
could
not
be
counted
of
Ezechia
and
others
like
vnto
grasse
,
and
yet
before
he
achieued
that
he
went
about
,
he
was
compelled
,
not
without
great
feare
and
also
much
slaughter
of
his
souldiers
,
to
reise
his
siege
,
and
he
him selfe
also
most
miserably
perished
.
So
Pharao
seemed
mightely
to
growe
and
encrease
,
not
vpon
the
earth
,
but
in
the
ayre
&
vppon
the
house
toppes
:
but
the
miserable
Iewes
were
oppressed
and
troden
vnder
foote
like
myre
in
the
streetes
.
This
is
a
resemblance
of
grasse
,
not
withering
,
but
freshly
flourishing
.
But
how
quickly
did
it
wither
and
vanish
to
nothing
?
For
when
Pharao
did
verely
thinke
to
oppresse
them
,
he
was
suddenly
oppressed
him selfe
and
perished
in
the
waters
.
Such
an
image
of
tyrannes
and
tyranny
the
holy
Ghost
paynteth
out
vnto
vs
in
this
place
.
Why
then
shouldest
thou
feare
?
Why
shouldest
thou
tremble
?
Why
shouldest
thou
despayre
,
as
though
thou
haddest
neuer
seene
most
flourishing
grasse
within
few
dayes
to
wither
away
of
it
owne
accord
,
or
diddest
not
know
the
nature
of
it
to
be
such
as
can
not
long
continue
?
Athanasius
when
Iulianus
the
Emperour
did
many
wayes
afflict
both
him
&
the
whole
Church
,
&
fought
,
not
onely
with
crueltie
,
but
also
with
craft
and
subteltie
against
the
faithfull
,
in
so
much
that
others
,
as
it
were
in
a
terrible
tempest
,
were
vtterly
discouraged
and
past
all
hope
of
deliuerance
,
sayd
that
this
persecution
of
Iulian
was
not
a
tempest
but
a
litle
cloude
.
In
deede
this
heart
was
full
of
fayth
which
could
beleue
,
that
Iulianus
was
like
,
not
to
a
terrible
and
a
violent
tempest
,
not
to
a
mighty
black
cloud
wrapping
all
things
in
darknes
,
but
vnto
a
very
litle
cloude
which
the
Sunne
doth
quickly
consume
.
In
like
maner
must
we
also
extenuate
and
diminish
the
power
of
our
aduersaries
,
&
set
at
naught
all
their
proude
bragges
and
all
their
crueltie
:
not
in
respect
of
our
owne
strength
,
but
because
they
are
of
them selues
nothing
else
but
a
buble
in
the
water
,
grasse
on
the
house
toppes
,
and
a
very
shadow
rather
then
men
:
besides
this
,
that
they
prouoke
God
also
against
them selues
whose
fury
and
cruelty
compared
vnto
his
power
,
is
a
thing
more
vaine
then
grasse
on
the
house
toppes
or
a
bubble
in
the
water
:
for
it
is
nothing
else
but
a
bare
and
a
naked
shew
,
which
semeth
to
be
something
when
in
deede
it
is
nothing
.
So
are
all
the
attempts
of
the
aduersaryes
full
of
threatnings
,
but
in
the
ende
they
come
to
nothing
.
This
is
the
wisedome
of
Christians
,
to
diminish
the
power
of
the
aduersaryes
,
&
contrariwise
to
amplifie
the
word
&
the
mighty
protection
of
the
Lord.
The
deuill
,
sinne
,
death
and
other
spiritual
tentations
are
greate
:
but
a
Christian
can
make
a
distinction
of
greatnes
.
For
greatnes
is
vnderstand
two
maner
of
wayes
.
The
one
is
according
to
the
eye
,
which
the
eye
iudgeth
after
the
outward
shew
:
the
other
is
according
to
the
trueth
,
which
the
truth
iudgeth
after
the
word
.
The
greatnes
therfore
of
sinne
,
death
,
wicked
kings
Princes
and
Bishops
is
that
which
is
according
to
the
eye
onely
:
For
God
which
saith
:
Be
of
good
comfort
:
I
haue
ouercome
the
world
:
Also
,
Feare
not
those
which
can
kill
the
body
,
but
are
not
able
to
kill
the
soule
,
the
same
God
alone
(
I
say
)
is
the
very
true
greatnes
,
to
the
which
if
you
compare
Satan
and
al
the
fury
of
the
whole
world
,
what
are
they
else
but
a
bubble
?
what
are
they
else
but
grasse
?
but
light
strawe
and
stubble
?
But
when
they
are
considered
with
out
God
,
then
doe
they
terrifie
with
a
false
fearefull
shew
and
seeme
to
be
great
in
deede
.
Wherefore
Christians
must
iudge
,
not
according
to
their
opinion
,
but
according
to
the
truth
.
For
an
opinion
is
that
which
reason
bringeth
forth
besides
the
word
:
but
truth
is
grounded
vpon
the
word
,
which
iudgeth
the
fury
&
the
crueltie
of
the
world
raging
against
the
faithful
to
be
like
vnto
grasse
vpon
the
house
●ops
.
This
iudgement
that
the
enemies
are
like
grasse
and
therfore
shall
perish
,
he
calleth
a
promise
.
This
promise
being
setled
and
surely
fixed
in
the
minde
,
confirmeth
the
godly
against
the
great
power
(
as
to
reason
it
seemeth
)
of
the
world
&
Satan
.
Like
as
on
the
other
side
,
where
the
word
is
not
,
that
mind
deceiued
through
a
terrible
shew
of
truth
&
the
iudgement
of
reason
,
is
oppressed
with
terror
.
These
things
must
not
so
be
taken
as
though
we
did
vtterly
condemne
the
power
of
Princes
&
of
the
world
,
which
we
count
to
be
the
creature
of
God
,
but
their
presumption
&
the
abuse
of
their
power
is
it
that
we
condemne
,
because
they
fight
therewith
against
God
and
his
church
.
Let
them
be
Princes
on
the
earth
:
Let
them
vse
their
power
and
authoritie
in
the
world
,
but
when
they
will
needes
make
warre
in
heauen
,
and
with
their
power
go
about
to
inuade
and
oppresse
the
word
,
this
is
horrible
,
this
is
execrable
and
damnable
.
And
who
so
compareth
them
to
bubbles
,
to
grasse
,
to
stubble
,
yea
and
to
nothing
,
he
saith
truely
,
he
iudgeth
rightly
.
For
why
doe
they
fight
against
God
?
Thinke
they
that
we
knowe
not
what
God
is
?
and
what
man
is
?
what
the
creature
is
,
and
what
the
Creator
is
?
Wherefore
they
are
rightly
compared
to
grasse
on
the
house
toppes
:
for
more
contemptuosly
the
holy
Ghost
could
not
speake
of
them
.
For
this
grasse
is
such
,
that
it
soone
withereth
away
before
the
sickle
be
put
vnto
it
.
Yea
,
no
man
thinketh
it
worthy
to
be
cut
downe
,
no
man
regardeth
it
,
euery
man
suffereth
it
to
bragge
for
a
while
,
and
to
shew
it selfe
vnto
men
from
the
house
toppes
as
though
it
were
somewhat
when
it
is
nothing
.
So
the
wicked
persecutors
in
the
worlde
,
which
are
taken
to
be
mightie
and
terrible
according
to
the
outward
shew
,
are
of
all
men
most
contemptible
.
For
Christians
doe
not
once
thinke
of
plucking
them
vp
or
cutting
them
downe
:
they
persecute
them
not
,
they
reuenge
not
their
owne
iniuries
,
but
suffer
them
to
encrease
,
to
bragge
and
glory
as
much
as
they
list
:
For
they
know
that
they
can
not
abide
the
violence
of
a
vehement
wind
.
Yea
though
all
thinges
be
in
quietnes
,
yet
as
grasse
on
the
house
toppes
by
litle
and
litle
withereth
away
through
the
heate
of
the
Sunne
,
so
tyrannes
vpon
small
occasions
doe
perish
and
soone
vanish
away
.
The
faithfull
therefore
in
suffering
doe
preuaile
and
ouercome
:
but
the
wicked
in
doing
,
are
ouerthrowne
and
miserably
perish
,
as
all
the
historyes
of
all
times
and
ages
doe
plainly
witnesse
.
Verse
.
7.
Whereof
the
mower
filleth
not
his
hand
,
neither
the
glainer
his
lap
.
Here
the
holy
Ghoste
maketh
a
comparison
betweene
grasse
which
yeeldeth
no
fruite
,
and
true
corne
which
is
fruitefull
,
that
thereby
he
may
the
better
commend
vnto
vs
the
former
similitude
and
withdraw
our
mindes
from
the
false
dreade
and
terror
which
that
vaine
and
counterfet
shewe
bringeth
.
Fruitefull
corne
(
sayth
he
)
is
such
,
that
he
which
moweth
it
shall
fill
his
hand
,
and
he
that
gathereth
the
sheaues
shall
haue
plenty
to
carry
into
his
barne
.
Here
ye
see
,
is
a
truth
,
and
not
a
vaine
shewe
.
But
grasse
on
the
house
toppes
maketh
a
shew
of
that
which
is
not
true
,
because
it
is
fruiteles
.
So
the
Pope
and
his
Prelates
,
with
other
tyrannes
and
persecutors
haue
a
resemblance
and
a
counterfet
shewe
that
they
are
the
Church
.
They
hold
and
enioy
dignities
,
Prebendes
benefices
,
as
grasse
hath
his
stalke
and
●are
,
but
in
deede
they
are
none
of
the
Church
,
like
as
grasse
is
no
corne
:
for
it
withereth
away
before
it
can
bring
forth
fruite
.
For
this
is
the
chiefest
argument
wherwith
they
fight
against
vs
,
that
for
this
glorious
shew
whereof
I
spake
,
they
vsurpe
and
chalenge
to
them selues
the
title
of
the
Church
.
But
we
are
commaunded
to
take
heed
that
we
be
not
deceiued
by
outward
shewes
.
Yea
and
we
are
admonished
also
that
such
shewes
are
often
times
occasions
of
great
calamities
.
Beware
(
saith
our
Sauiour
Christ
)
of
false
prophets
which
come
to
you
in
sheepes
clothing
.
Also
:
by
their
fruites
ye
shall
know
them
.
Wheras
then
they
chalenge
vnto
them selues
the
name
of
the
church
,
&
for
a
goodly
shew
(
which
the
grasse
also
that
groweth
on
the
house
toppes
hath
as
well
as
they
)
,
will
be
counted
good
corne
:
this
will
not
we
graunt
them
.
For
if
they
be
good
corne
,
let
them
fill
the
hand
of
the
mower
,
but
this
doe
they
not
.
They
are
vnprofitable
grasse
,
yea
worse
then
grasse
.
For
in
that
filthines
of
their
wicked
lustes
&
fleshly
pleasures
wherewith
they
are
horribly
polluted
,
&
that
crueltie
which
they
exercise
against
the
true
Church
,
they
reteine
not
so
much
as
the
outward
shew
which
they
pretend
.
Wherefore
,
since
there
is
nothing
to
be
founde
in
our
aduersaries
but
a
naked
and
an
hypocritical
shew
,
and
the
same
also
miserably
and
many
wayes
deformed
and
defaced
,
since
(
I
say
)
there
is
nothing
else
in
them
but
meere
hypocrisie
,
we
iudge
&
denounce
them
not
to
be
the
Church
of
Christ
,
but
of
Satan
.
Wherefore
they
are
prepared
as
chaffe
and
stubble
to
the
fire
,
although
vnder
a
shewe
and
colour
of
the
Church
,
they
afflict
and
persecute
vs
neuer
so
much
.
Verse
.
8.
Neither
they
which
goe
by
,
say
:
we
blesse
you
in
the
name
of
the
Lord.
This
also
commendeth
and
setteth
forth
vnto
vs
the
similitude
of
the
grasse
.
For
true
corne
hath
this
commendation
,
that
it
is
the
blessing
of
God
.
They
therefore
which
see
it
growe
,
doe
wish
that
God
would
blesse
and
prosper
it
.
This
(
sayth
Dauid
)
shall
not
be
sayd
of
that
grasse
,
that
is
to
say
,
of
the
tyrannes
and
the
aduersaries
of
the
Church
,
but
rather
they
shall
be
cursed
of
all
men
,
yea
the
malediction
both
of
God
and
man
shall
be
heaped
vpon
them
:
Like
as
it
hath
also
hapned
to
the
Church
of
Rome
,
which
before
our
doctrine
and
preaching
most
gloriously
flo●rished
.
But
nowe
that
the
Gospel
hath
plucked
away
her
visour
,
and
sheweth
that
she
is
without
fruite
,
all
her
cursed
hypocrisie
is
bewrayed
and
her
memory
is
perished
from
among
the
godly
.
Thus
the
Prophet
comforteth
the
faithfull
,
and
sheweth
that
the
wicked
,
what
glorious
bragge
and
pretence
so
euer
they
make
,
are
in
deede
nothing
,
and
because
God
blesseth
them
not
,
they
shall
inherite
nothing
but
malediction
,
and
shal
be
confounded
,
like
as
Iudas
,
the
Phariseis
,
Cherinthus
,
Arius
,
and
Pelagius
,
though
they
seemed
to
flourish
,
most
miserably
perished
,
with
all
their
glory
.
Wherfore
let
vs
,
whose
doctrine
by
the
grace
of
God
is
sound
and
agreable
with
the
holy
Scripture
,
remember
this
similitude
,
that
when
we
must
suffer
hatred
,
sclaunder
,
reproches
and
all
maner
of
iniuries
for
the
Gospels
sake
,
we
be
not
afrayde
,
but
may
learne
hereby
to
iudge
the
Pope
,
the
Bishops
and
wicked
Princes
with
their
tormentors
and
executioners
of
their
crueltie
,
to
be
nothing
else
but
grasse
on
the
house
toppes
,
which
seemeth
to
be
somewhat
when
in
deede
it
is
nothing
,
and
therefore
it
is
without
all
blessing
.
To
such
it
shall
be
sayd
with
the
rich
glutton
in
hell
:
Sonne
remember
that
thou
in
thy
life
time
receauedst
thy
pleasures
.
Iudas
,
Pilate
,
the
wicked
Iewes
Dioclesianus
,
Maximinus
and
other
tyranns
is
without
honour
,
yea
most
execrable
and
odious
vnto
all
men
.
This
consolation
is
set
forth
by
the
holy
Ghost
by
these
grosse
similitudes
&
examples
,
that
we
may
conceaue
in
our
mindes
some
shadow
or
resemblance
of
Gods
workes
,
since
we
can
not
rightly
iudge
and
esteeme
the
thinges
them selues
according
to
the
trueth
,
but
we
iudge
the
enemies
and
persecutors
of
the
Church
by
their
goodly
shew
and
outward
appearance
,
to
be
good
wheate
,
because
they
prosper
and
flourish
so
long
vpon
the
earth
.
Wherefore
we
must
rest
wholy
in
the
worde
,
which
with
such
simlitudes
paynteth
out
these
thinges
,
and
we
must
withdraw
our
senses
from
all
outward
sightes
and
shewes
,
and
iudge
no
otherwise
of
the
aduersaries
of
the
worde
,
then
of
most
vile
grasse
that
groweth
on
the
house
toppes
and
is
contemned
of
all
men
.
For
so
sayth
the
spirite
and
fayth
:
but
our
senses
say
otherwise
.
In
like
maner
must
we
doe
also
in
spirituall
tentations
,
when
our
conscience
accuseth
vs
&
giueth
testimony
against
vs
,
as
well
in
the
agony
and
daunger
of
death
,
as
in
other
conflictes
.
Here
if
we
follow
that
which
appeareth
to
reason
and
our
owne
senses
to
be
true
,
it
shall
seeme
vnto
vs
that
our
enemies
are
inuincible
and
almightie
,
and
that
there
is
no
remedy
,
but
we
must
needes
be
ouercome
and
vtterly
perish
.
The
sight
&
feeling
of
this
greatnes
perteyneth
to
the
eyes
and
to
the
senses
onely
,
and
ryseth
of
the
iudgement
of
reason
,
and
not
of
the
trueth
.
But
when
we
looke
to
the
true
greatnes
which
the
word
setteth
forth
vnto
vs
,
we
are
constrayned
to
say
that
death
,
sinne
,
Satan
,
and
the
very
gates
of
hell
are
in
deede
nothing
else
but
grasse
on
the
house
tops
,
but
stubble
,
but
a
very
bubble
swimming
vpon
the
water
,
which
with
the
least
occasion
breakith
and
vanisheth
away
.
So
must
these
thinges
be
amplified
and
set
against
all
kindes
of
tentations
,
whether
they
be
persecutors
of
the
word
,
as
the
world
and
wicked
Princes
,
or
else
sinne
,
death
and
Satan
.
Al
which
we
must
learne
to
extenuate
and
lesson
as
much
as
we
can
,
because
Christ
liueth
and
we
haue
his
word
.
The
consolation
is
able
to
swallow
vp
all
terrors
,
and
maketh
vs
able
to
say
,
that
all
these
thinges
are
in
very
deede
but
one
nothing
.
But
when
we
consider
these
thinges
without
the
worde
and
Christ
in
respect
of
our selues
and
of
our
owne
strength
,
then
are
they
in
deede
,
not
grasse
,
but
suche
high
and
mighty
mounteynes
as
can
not
be
passed
ouer
.
Wherefore
,
when
we
fight
against
our
enemies
,
we
must
fight
,
not
as
men
consisting
of
body
and
soule
,
but
as
Christians
baptised
in
the
name
of
Christ
,
hauing
the
gift
of
the
spirite
and
the
word
.
Now
therfore
,
when
the
deuill
,
death
,
hell
it selfe
,
the
world
and
cruell
Princes
are
compared
to
a
Christian
,
they
are
but
grasse
vpon
the
house
toppes
,
or
if
any
thing
can
be
saye
to
be
more
vile
and
contemptible
.
For
he
hath
the
word
which
is
almighty
,
and
moreouer
he
hath
Christ
him selfe
.
Christians
therefore
are
inuincible
,
yea
euen
then
when
they
are
ouercome
&
troden
vnder
foote
.
The
130.
Psalme
.
Out
of
the
depth
I
call
vnto
thee
,
O
Lorde
,
&c.
The
argument
of
this
Psalme
:
which
emongest
all
the
Psalmes
is
one
of
the
chiefest
.
This
Psalme
we
doe
also
account
emongest
the
most
excellent
&
principall
Psalmes
:
for
it
setteth
forth
the
chiefest
poynt
of
our
saluation
,
our
iustification
I
meane
,
&
righteousnes
before
God
.
The
true
and
sincere
knowledge
whereof
is
it
which
mainteyneth
and
preserueth
the
Church
:
for
it
is
the
knowledge
of
veritie
and
life
.
Contrariwise
,
where
the
knowledge
of
our
iustification
is
lost
,
there
is
no
life
,
no
Church
,
no
Christ
,
neither
is
there
any
iudgement
left
either
of
doctrine
or
of
spirites
,
but
all
is
full
of
horrible
darkenes
and
blindnes
.
That
we
may
therefore
preserue
and
leaue
this
light
to
our
posteritie
,
we
wil
take
in
hand
,
as
God
shall
make
vs
able
,
to
expound
this
Psalme
also
.
And
here
first
of
all
ye
haue
to
note
,
How
the
prophets
are
wont
to
speake
of
God
,
&
how
they
describe
him
.
that
the
Prophets
,
when
they
speak
of
God
or
name
God
,
do
meane
their
owne
God
,
whose
promises
&
worship
they
had
emongest
them
,
lest
ye
should
thinke
that
we
haue
any
accesse
vnto
God
by
our
owne
imaginations
which
we
conceaue
of
God
without
the
word
,
as
the
Turkes
,
the
Iewes
and
the
Papists
do
,
which
seke
after
God
altogither
without
his
word
,
or
else
they
transforme
the
word
from
the
right
sense
and
vnderstanding
thereof
,
into
a
fantasie
of
their
owne
imagination
.
For
the
Prophets
did
know
that
the
true
God
,
although
he
be
of
him selfe
and
of
his
owne
nature
infinite
and
incomprehensible
,
was
included
notwithstanding
in
the
Mercieseat
,
whereunto
he
had
bound
him selfe
by
his
word
and
promise
.
Wherefore
,
although
they
called
him
the
God
of
heauen
&
maker
of
all
thinges
,
yet
this
had
they
as
a
more
neere
&
proper
token
of
the
true
God
,
that
they
knewe
him
to
haue
his
dwelling
in
Sion
.
When
they
prayed
therfore
vnto
God
or
talked
of
God
,
they
did
it
according
to
that
forme
and
maner
wherby
God
had
reueiled
him self
in
his
word
and
promises
.
Albeit
therefore
the
Prophet
maketh
no
mention
in
this
place
of
that
tabernacle
or
promises
,
but
semeth
to
speak
vnto
God
simply
and
without
all
respect
thereof
,
yet
we
must
vnderstand
that
he
speaketh
no
otherwise
to
God
,
then
as
he
is
setts
forth
in
his
word
&
worship
:
Without
Christ
God
is
neither
to
be
sought
nor
worshipped
.
Like
as
we
ought
now
no
otherwise
to
thinke
or
speake
of
God
,
then
as
he
is
in
our
true
Mercieseate
Christ
.
For
so
Christ
himselfe
saith
vnto
Philip
:
He
that
seeth
me
,
seeth
my
father
.
No
man
commeth
vnto
my
father
but
by
me
.
When
we
haue
attained
this
knowledge
,
then
may
we
safely
worship
God
and
call
vpon
him
as
he
is
the
maker
of
heauen
and
earth
,
and
so
shall
we
vndoubtedly
find
him
.
For
although
of
him selfe
and
when
he
is
not
thus
reueiled
,
he
is
vnsearchable
and
not
to
be
found
:
yet
in
his
word
and
promises
,
wherein
he
wrappeth
him selfe
,
he
will
both
be
found
&
knowne
of
them
that
will
there
seke
after
him
.
The
Iewes
therfore
praying
before
the
arke
,
worshipped
the
true
God
of
heauen
and
earth
.
For
God
by
his
worde
had
promised
that
he
would
be
there
present
,
&
there
would
heare
the
praiers
of
his
people
.
Euen
so
we
likewise
loking
vnto
Christ
&
worshipping
him
,
doe
worship
the
true
God
:
for
he
hath
reueiled
him selfe
in
Christ
.
Therefore
Christ
saith
:
What
so
euer
yee
shall
aske
the
father
in
my
name
he
will
giue
it
you
.
They
therefore
that
pray
vnto
God
and
fasten
not
their
eyes
and
minds
vpon
Christ
,
come
not
vnto
God
,
but
worship
the
imaginations
of
their
owne
harts
in
steed
of
the
true
God
,
&
are
plaine
idolaters
.
For
neither
wil
god
be
sought
nor
found
,
nor
heare
our
praiers
,
but
in
our
mercieseat
Christ.
Wherfore
if
we
wil
find
God
in
deede
,
knowe
him
as
we
should
do
,
&
with
boldnes
come
vnto
him
,
let
vs
loke
vnto
Christ
,
according
to
the
saying
of
S.
Iohn
:
He
that
seeth
me
,
seeth
my
father
.
Thus
the
word
gathereth
togither
the
wandring
cogitations
of
our
harts
,
vnto
this
only
person
Christ
God
&
man
,
to
the
end
we
should
know
that
there
is
or
can
be
found
no
God
without
Christ
,
Dost
thou
not
beleue
(
saith
he
)
that
the
father
is
in
me
,
&
I
in
him
?
In
like
maner
did
the
holy
Iewes
pray
vnto
God
dwelling
in
Sion
.
That
place
who
so
euer
neglected
,
although
they
vsed
one
and
the
same
kind
of
worship
,
&
the
same
wordes
in
prayer
which
they
did
,
notwithstanding
they
committed
idolatrie
,
because
they
did
contrary
to
this
commaundement
,
namely
that
he
would
be
worshipped
in
Ierusalem
.
This
is
then
a
general
rule
to
be
obserued
in
all
the
Psalmes
&
in
the
whole
Scriptures
,
that
in
the
olde
Testament
there
was
no
God
but
in
Sion
:
or
in
the
place
of
the
tabernacle
,
and
that
all
prayers
were
made
vnto
God
sitting
betwene
the
Cherubins
.
Nowe
,
when
this
temple
was
destroyed
,
God
set
vp
an
other
temple
,
in
the
which
he
would
be
sought
,
serued
and
worshipped
.
Without
this
temple
there
is
no
God
,
but
the
deuill
in
steede
of
God
,
is
there
both
sought
and
founde
:
and
therefore
men
fall
either
into
desperation
if
they
haue
an
euil
conscience
,
or
else
through
hypocrisie
into
presumption
,
as
did
the
Idolatrous
Iewes
,
and
as
our
Papistes
now
doe
,
most
arrogantly
presuming
of
their
owne
righteousnes
.
Hereunto
doe
these
and
such
like
sentences
of
the
Psalmes
&
the
Prophets
apperteine
:
I
lift
vp
mine
eyes
vnto
the
mountaines
.
Again
,
The
Lorde
out
of
Sion
blesse
thee
.
In
like
maner
are
all
such
other
sentences
also
to
be
vnderstand
wherin
is
added
no
manifest
signification
of
the
place
or
of
the
temple
,
as
in
this
place
:
Out
of
the
depth
haue
I
called
vnto
thee
O
Lord.
He
doth
not
here
cal
the
Lord
absolutely
the
maker
of
heauen
&
earth
,
as
the
Turks
also
do
,
but
the
same
God
which
dwelleth
in
Sion
,
whose
word
&
promises
they
had
amongs
them
,
that
he
would
there
receaue
&
heare
their
prayes
.
The
Prophet
resteth
therefore
wholy
&
onely
in
the
assured
confidence
of
the
free
mercy
&
grace
of
God
,
but
of
that
God
which
was
in
Sion
,
&
which
said
vnto
Satan
:
I
will
put
enmitie
betwene
thee
and
the
seede
of
the
woman
:
For
God
will
not
be
sought
by
our
deuises
.
Which
if
we
shoulde
doe
,
what
should
we
need
then
the
word
?
To
what
end
was
the
law
?
why
was
Christ
reueiled
?
Behold
our
aduersaries
the
papists
wherunto
they
are
come
.
They
pray
much
.
They
recite
Psalmes
often
.
They
say
:
Pater
noster
qui
es
in
caelis
,
&c.
But
beca●se
they
contemne
the
worde
,
yea
and
persecute
it
also
with
might
and
maine
,
therefore
vnder
these
good
wordes
they
mainteine
plaine
idolatrie
.
So
hapneth
it
also
to
the
Turkes
,
euen
then
when
they
say
they
worship
the
liuing
God
the
maker
of
heauen
and
earth
.
For
this
cause
I
do
so
often
admonish
you
,
that
without
Christ
ye
should
shut
your
eyes
and
stoppe
your
eares
,
and
say
ye
knowe
no
God
besides
him
which
was
in
the
lappe
of
the
virgine
Marie
and
suckt
her
breastes
.
Where
this
God
Christ
Iesus
is
,
there
is
God
wholy
,
there
is
the
whole
diuinitie
,
there
is
the
father
and
the
holy
Ghost
.
Without
this
Christ
there
is
no
God
.
I
haue
known
many
in
the
kingdom
of
Antichrist
,
which
seeking
to
comprehend
God
by
mans
speculations
,
haue
horribly
perished
,
and
if
God
through
his
inestimable
mercie
had
not
deliuered
me
from
this
tentation
,
I
had
also
fallen
headlong
into
destruction
.
Albeit
the
Prophet
(
as
I
sayd
)
maketh
here
no
expresse
mention
of
the
temple
,
The
prophe●
praying
for
the
remission
of
sinnes
,
includeth
Christ
in
his
prayer
.
yet
shal
ye
see
how
in
this
psalme
he
wrappeth
the
promise
concerning
Christ
.
For
this
is
the
whole
argument
of
this
Psalme
,
that
there
is
no
saluation
,
no
grace
,
no
iustification
,
but
in
that
God
which
forgiueth
sinnes
.
And
is
this
God
any
other
then
the
same
which
sayd
vnto
the
Serpent
:
The
seede
of
the
woman
shall
bruse
thy
head
?
Therefore
he
taketh
God
here
as
a
promise
maker
,
and
sheweth
that
Christ
was
promised
of
the
father
to
be
a
sacrifice
for
the
sinnes
of
the
world
.
And
here
the
Prophete
setteth
foorth
vnto
vs
a
principall
poynt
of
doctrine
touching
Christian
righteousnes
,
Christian
wisedom
and
the
glory
of
Christ
.
These
thinges
Dauid
treateth
of
euen
then
,
when
the
law
was
in
his
full
strength
,
and
leapeth
ouer
the
boundes
of
the
law
into
Paradise
,
or
rather
into
the
very
heauen
of
grace
&
mercie
.
For
why
should
I
not
call
grace
heauen
it selfe
,
by
the
which
we
haue
an
open
passage
vnto
heauen
,
and
the
which
we
can
neuer
atteyne
vnto
by
the
law
,
by
workes
or
by
our
owne
endeuour
,
but
rather
,
as
a
most
large
heauen
it
receaueth
vs
beleuing
that
by
adoption
we
are
made
righteous
before
God
through
Christ
.
Hereby
we
may
see
what
the
entent
and
purpose
of
the
Pr●phet
is
in
this
Psalme
,
namely
to
teach
vs
the
true
way
to
righteousnes
,
life
and
saluation
.
Againe
,
to
shew
vs
the
way
how
to
escape
death
,
sinne
and
the
wrath
of
God
,
that
out
of
this
life
we
may
passe
to
life
euerlasting
.
And
in
teaching
of
these
things
he
sheweth
his
owne
experience
,
and
layeth
open
vnto
vs
his
owne
hart
,
which
the
holy
Ghost
had
exercised
and
scholed
with
many
tentations
,
that
so
he
might
atteyne
to
this
doctrine
:
wherein
he
goeth
about
here
to
enstruct
vs
also
.
The
summe
whereof
is
,
that
he
resteth
wholy
in
the
hope
of
Gods
mercie
,
and
in
the
sure
trust
of
the
forgiuenes
of
his
sinnes
.
But
these
thinges
shall
more
clearely
appeare
hereafter
in
expounding
of
the
Psalme
.
Verse
.
1.
Out
of
the
depth
haue
I
called
vnto
thee
,
O
Lorde
.
It
may
seeme
that
the
Prophet
vseth
here
moe
wordes
then
needeth
.
But
he
that
considereth
well
the
cause
which
forceth
him
to
burst
out
into
these
wordes
,
The
greatnes
of
the
tentation
wherewith
Dauid
was
oppressed
.
shall
see
that
no
plentie
of
wordes
could
expresse
the
sorrow
and
anguish
of
his
wofull
hart
,
nor
sufficiently
declare
his
daunger
.
For
it
was
no
light
or
common
tentation
that
vexed
him
.
He
complained
not
of
the
perills
that
he
was
in
by
the
rage
of
Saul
,
by
his
sonne
Absolon
,
by
the
false
Prophets
and
others
,
nor
of
any
other
tentations
which
proceede
of
malice
and
hatred
wherewith
the
world
persecuteth
the
godly
:
but
he
setteth
forth
here
the
griefe
of
a
vexed
and
wounded
conscience
&
the
very
sorrowes
of
death
,
when
a
man
feeling
his
hart
as
it
were
oppressed
with
desperation
,
thinketh
him selfe
forsaken
of
God
:
when
he
seeth
his
owne
vnworthines
and
desertes
accused
before
God
as
a
terrible
iudge
:
yea
when
it
seemeth
vnto
him
that
God
hath
not
onely
forsaken
him
,
but
cast
him
away
for
euer
,
hateth
&
abhorreth
him
for
his
sinnes
.
These
tentations
are
much
more
terrible
then
those
which
men
commonly
fall
into
:
for
they
are
not
without
daunger
of
soule
&
eternall
saluation
.
Therefore
he
vseth
here
this
maner
of
speech
,
saying
:
Out
of
the
depth
I
call
vnto
thee
,
&c.
As
if
he
should
say
:
great
are
the
troubles
wherewith
I
am
oppressed
.
For
I
feele
mine
owne
sinnes
and
the
iust
wrath
of
God
vpon
me
for
the
same
,
neither
can
I
find
reliefe
or
comfort
to
my
restles
&
afflicted
soule
.
Against
the
malice
of
men
,
wherewith
they
molest
and
vexe
vs
,
there
are
remedyes
to
be
found
:
but
this
wound
is
vncurable
,
except
the
Lord
send
helpe
and
succour
from
aboue
.
And
in
dede
such
troubles
as
the
godly
are
commonly
exercised
withall
,
as
the
losse
of
goods
,
wife
,
children
&
such
other
,
may
yet
be
ouercome
or
borne
with
patience
.
Moreouer
,
in
those
which
are
counted
inferior
sinnes
,
as
the
offences
of
youth
,
the
deiect
&
broken
herted
may
more
easily
be
raised
vp
againe
:
But
these
afflictions
seeme
to
them
,
and
are
in
deed
vntollerable
,
when
they
feele
them selues
oppressed
with
such
horrible
and
hellish
cogitations
,
that
they
can
see
nothing
else
,
but
that
they
are
caste
away
from
God
for
euer
.
They
therfore
that
feele
such
bitter
tentations
,
It
is
a
great
consolation
to
see
that
holy
Dauid
was
exercised
with
the
tentations
of
the
wrath
of
God
.
haue
here
an
example
that
Dauid
in
him selfe
felt
and
had
experience
of
the
like
.
For
it
maketh
the
tentation
much
more
greuous
when
they
which
are
thus
afflicted
,
feele
that
,
(
as
to
them
it
seemeth
)
which
none
else
doe
feele
but
they
alone
.
We
must
learne
therefore
that
euen
the
godly
haue
euer
suffered
the
same
afflictions
,
and
haue
bene
beaten
downe
euen
to
death
with
the
terrors
of
the
law
and
sinne
:
as
we
may
see
here
by
the
example
of
Dauid
crying
euen
,
as
it
were
out
of
hell
and
saying
:
Out
of
the
depth
doe
I
cry
vnto
thee
,
O
Lord
,
&c.
But
it
is
not
inough
for
vs
to
knowe
that
we
sustaine
not
these
troubles
and
tentations
alone
,
but
we
muste
also
learne
the
way
whereby
such
as
haue
suffered
the
like
tentations
,
haue
beene
raysed
vp
againe
.
And
here
ye
se
Dauid
what
he
doth
.
Ye
see
whither
he
flyeth
in
his
great
distresse
.
He
despaireth
not
,
but
cryeth
vnto
the
Lord
,
as
one
yet
hoping
assuredly
to
find
reliefe
and
comforte
.
Rest
thou
also
in
this
hope
,
and
do
as
he
did
.
Dauid
was
not
tempted
to
the
end
he
should
despaire
.
Thinke
not
thou
therefore
that
thy
tentations
are
sent
vnto
thee
that
thou
shouldest
be
swallowed
vp
with
sorrowe
and
desperation
.
In
the
tentations
of
sin
and
of
the
wrath
of
god
what
we
ought
to
do
.
If
thou
be
brought
downe
euen
to
the
gates
of
hell
,
beleue
that
the
Lord
will
surely
raise
thee
vp
againe
.
If
thou
be
brused
and
broken
,
knowe
that
it
is
the
Lorde
which
will
heale
thee
againe
.
If
thy
hart
be
ful
of
sorrow
and
heauines
,
looke
for
comfort
from
him
who
hath
saide
,
that
a
troubled
spirite
is
a
sacrifice
vnto
him
.
It
is
expedient
also
to
haue
some
faithfull
brother
at
hande
,
which
may
comfort
vs
in
these
bitter
conflictes
.
For
God
would
that
in
his
Church
one
should
help
to
comfort
an
other
as
members
knitte
togither
in
one
body
:
and
he
hath
promised
that
when
two
are
gathered
togither
in
his
name
,
he
will
be
the
thirde
amongest
them
.
And
doubtles
nothing
comforteth
an
afflicted
conscience
so
much
,
as
to
heare
some
godly
brother
declaring
out
of
the
word
of
God
,
that
such
terrours
and
afflictions
are
sent
of
God
,
not
to
destroy
vs
,
but
to
humble
vs
,
therby
to
make
vs
to
acknowledge
the
great
mercy
of
God
offred
vnto
vs
,
and
to
receiue
the
same
with
thankful
harts
,
But
if
,
in
this
distresse
we
be
destitute
of
the
helpe
of
such
faithfull
brethren
,
we
must
then
doe
as
Dauid
●id
in
this
place
:
that
is
,
we
must
cry
vnto
the
Lord
,
&
pray
as
this
Psalme
teacheth
vs
.
Wherein
ye
see
such
sorrowfull
and
bitter
sighes
as
liuely
expresse
in
Dauid
the
great
anguish
of
spirite
:
from
whence
floweth
such
plentifull
matter
(
and
yet
nothing
superfluous
)
as
compelleth
him
,
not
onely
to
say
,
that
out
of
the
deepe
depth
he
cryeth
and
calleth
vnto
the
Lord
,
but
he
putteth
the
Lorde
also
in
minde
of
his
promise
,
thereby
to
moue
him
the
rather
to
giue
eare
vnto
his
prayer
.
Verse
.
2.
Lorde
heare
my
voice
:
let
thine
eares
attende
to
the
voyce
of
my
prayers
.
He
speaketh
(
as
I
haue
saide
before
)
to
the
same
God
whose
seate
was
in
Ierusalem
,
like
as
we
now
speake
vnto
that
God
,
and
call
him
father
whom
we
knowe
and
worship
in
Christ
alone
.
On
this
God
with
deepe
sighes
he
calleth
,
that
he
would
with
the
eye
of
mercie
looke
vpon
him
and
gratiously
harken
vnto
his
prayer
.
But
if
we
thinke
that
we
can
not
pray
with
such
a
minde
or
with
such
feruencie
of
spirit
as
these
words
doe
expresse
,
Dauid
in
his
tentation
did
not
thus
pray
.
we
must
consider
that
Dauid
him selfe
did
not
thus
pray
in
his
anguish
and
in
the
extremitie
of
his
tentation
.
The
minde
oppressed
with
terrour
and
desperation
,
can
not
pray
so
long
as
such
desperate
assaultes
doe
endure
,
but
bursteth
out
rather
into
blasphemy
&
murmuring
against
God
,
and
can
not
thinke
wel
or
reuerently
of
God
.
But
when
the
extremitie
of
the
conflict
is
past
,
them
beginneth
this
crying
vnto
God
and
this
vehement
desire
,
which
the
mind
before
oppressed
with
anguish
and
sorrowe
,
could
scarsely
once
feele
.
It
helpeth
an
afflicted
conscience
also
very
much
(
as
I
haue
said
)
to
heare
some
faithfull
brother
with
comfortable
exhortation
&
counsel
out
of
the
word
of
God
,
saying
on
this
wise
:
Brother
,
why
art
thou
so
heauy
harted
?
Singular
consolations
against
desperation
.
Doest
thou
not
heare
that
God
will
not
the
death
of
a
sinner
?
hast
thou
forgotten
that
God
commaundeth
thee
to
beleeue
in
him
,
to
trust
in
him
?
Looke
vpon
the
first
commaundement
:
What
is
it
,
what
requireth
it
else
,
but
that
we
shoulde
worship
God
in
faith
and
hope
?
Why
then
shouldest
thou
not
trust
in
his
goo●nes
and
mercie
?
Why
shouldest
thou
despaire
?
This
is
to
heape
sinne
vpon
sinne
:
and
whereas
thou
wast
a
sinner
before
in
the
second
table
and
in
the
inferior
degre
of
the
commaundements
of
God
,
now
thou
settest
thy selfe
in
the
firste
table
also
,
and
in
the
highest
degree
,
adding
to
thy
other
sinnes
,
desperation
and
incredulitie
,
&c.
When
the
heauy
and
troubled
conscience
is
thus
earnestly
stirred
vp
to
a
stedfast
hope
and
trust
in
God
,
and
to
the
consideration
of
Gods
great
mercie
and
goodnes
towardes
the
penitent
and
afflicted
,
then
beginneth
to
arise
some
sparke
of
faith
and
groning
of
the
harte
,
bursting
out
into
these
or
the
like
wordes
:
Oh
that
I
could
.
These
vnspeakeable
gronings
the
spirite
helpeth
,
and
at
the
length
there
followeth
some
feeling
of
relese
&
comfort
.
For
God
can
not
reiect
or
neglect
these
gronings
.
Of
these
gronings
we
see
a
shadowe
,
as
it
were
,
in
the
first
verses
.
But
why
doest
thou
grone
?
why
art
thou
heauie
?
Harken
what
followeth
.
Verse
.
3.
If
thou
Lorde
wilt
streitly
marke
what
is
done
amisse
.
O
Lord
who
may
abide
it
?
This
verse
in
our
diuinitie
is
well
knowne
,
Dauid
prayeth
that
his
sinnes
may
be
forgiuen
and
his
iniquities
not
marked
,
therefore
he
denyeth
all
righteousnes
of
workes
before
God
.
neither
doe
I
seee
how
either
our
aduersaries
,
or
Satan
him selfe
can
auoyde
it
.
For
what
can
they
say
?
or
what
haue
we
here
that
may
moue
vs
any
way
to
doubt
?
As
for
Dauid
,
it
is
witnessed
of
him
that
he
was
a
man
after
Gods
owne
hart
:
and
in
deede
he
is
a
singular
example
to
all
posteritie
in
all
kind
of
godlines
.
For
although
,
through
the
murther
of
Vrias
and
his
adultery
with
Barsabe
he
is
not
with
out
reproch
,
yet
how
great
was
his
humilitie
when
the
Prophete
reproued
him
,
and
how
feruent
was
his
faith
when
he
raysed
him
vp
againe
?
Beholde
moreouer
his
singular
patience
in
affliction
,
his
carefull
and
continuall
trauell
for
the
amplifying
and
adnauncing
of
the
kingdome
of
God
,
of
the
true
seruice
and
worship
of
God
.
What
should
I
say
more
?
Dauid
hath
not
many
fellowes
,
whether
ye
consider
his
life
and
his
faith
,
or
the
witnes
pronounced
of
him
by
the
Lorde
him selfe
:
and
yet
he
notwithstanding
so
excellent
and
so
holy
a
man
is
compelled
plainely
to
confesse
his
imperfection
,
saying
:
If
thou
Lorde
wilte
straitly
marke
what
is
done
amisse
,
O
Lord
,
who
may
abide
it
?
Is
not
this
then
absolutely
to
deny
all
the
righteousnes
,
puritie
&
holines
of
men
,
what
so
euer
they
be
?
Likewise
in
the
31.
Psalme
thus
he
speaketh
euen
of
those
whom
he
calleth
godly
and
holy
:
For
this
shal
euery
one
that
is
godly
pray
vnto
thee
,
that
is
,
for
pardon
and
forgiuenes
of
their
sinnes
.
Where
are
they
then
that
so
highly
extoll
the
righteousnes
of
workes
,
seeing
that
Dauid
him selfe
in
the
sight
of
God
simply
renounceth
and
reiecteth
his
workes
and
all
manner
of
righteousnes
,
and
onely
desireth
that
the
Lord
would
not
streitly
marke
his
iniquities
.
But
in
deede
our
aduersaryes
talke
now
somwhat
more
moderately
in
this
matter
then
heretofore
they
haue
done
.
For
they
doe
not
now
deny
that
faith
iustifieth
,
but
yet
they
say
that
that
faith
which
iustifieth
must
be
furnished
with
charitie
.
Thus
like
pies
&
parrets
they
chatter
and
prate
that
they
them selues
doe
not
vnderstand
.
But
furnish
faith
how
so
euer
ye
list
,
yet
is
this
a
general
sentence
:
If
thou
Lord
,
wilt
straitly
mark
what
is
done
amisse
,
O
Lord
,
who
,
who
may
abide
it
?
Surely
no
man
liuing
.
For
if
any
man
had
bene
able
to
abide
it
,
then
Dauid
,
no
doubt
,
had
bene
able
,
being
so
holy
a
man
,
so
perfect
in
the
word
of
the
Lorde
,
so
often
and
so
many
wayes
exercised
and
tryed
with
afflictions
,
to
confirme
and
stablish
him
in
faith
and
in
the
feare
of
the
Lorde
.
For
I
doe
not
thinke
that
emongest
all
the
Papistes
there
is
any
one
so
impudent
,
that
will
not
thinke
him selfe
farre
inferiour
to
Dauid
:
and
yet
Dauid
saith
,
that
righteousnes
commeth
not
by
workes
.
For
,
sayth
he
:
If
thou
wilt
marke
what
is
done
amisse
,
no
man
shall
bee
able
to
abide
it
,
or
to
stande
in
thy
sight
,
O
Lorde
.
Wherefore
let
no
man
trust
that
by
his
owne
merites
or
righteousnes
he
shall
be
able
to
stande
against
the
terror
of
death
and
the
iudgement
of
God
.
Neither
doe
I
suppose
that
emongest
our
aduersaries
there
is
any
suche
as
dare
presume
to
enter
into
the
iudgement
of
God
trusting
vpon
his
owne
righteousnes
:
and
yet
they
teach
,
The
Papistes
teach
that
which
they
them selues
doe
not
.
commaund
and
exhort
other
so
to
doe
.
But
we
teach
a
contrary
doctrine
,
leading
the
Church
from
this
false
trust
,
to
a
trust
and
confidence
in
the
merite
and
death
of
Christ
,
and
for
this
cause
they
condemne
vs
as
heretikes
.
Is
not
this
extreme
malice
?
They
will
not
doe
them selues
that
they
teach
other
to
doe
.
For
when
death
commeth
,
they
dare
not
trust
to
their
owne
merits
,
and
yet
will
they
force
other
so
to
doe
,
or
most
cruelly
condemne
them
for
heretikes
.
Thus
we
are
taught
by
the
experience
of
all
such
as
are
not
vtterly
voyd
of
vnderstanding
,
that
no
man
liuing
,
ouercommeth
by
his
owne
works
or
righteousnes
in
Gods
sight
:
and
yet
the
whole
nature
of
man
,
when
it
is
not
vnder
tentation
,
still
looketh
vnto
workes
and
seeketh
meanes
how
it
may
by
them
please
God
.
But
here
is
set
forth
vnto
vs
a
simple
and
a
plaine
doctrine
:
If
thou
Lord
will
marke
what
is
done
amisse
,
none
shall
be
able
to
abide
it
?
Who
would
then
desire
to
enter
into
iudgement
,
that
he
may
be
ouercome
,
condemned
&
cast
away
for
euer
.
This
is
therefore
the
summe
and
effect
of
all
togither
,
We
must
rest
onely
&
wholy
vpon
the
trust
and
confidence
of
the
mercy
of
God
.
that
we
all
(
Dauid
,
Peter
,
Paule
,
&c.
)
were
borne
,
that
we
are
,
that
we
liue
and
we
die
sinners
.
But
this
is
our
glory
,
our
health
and
safetie
,
that
when
by
the
Gospel
we
be
instructed
of
the
mercie
of
God
and
merite
of
Christ
,
we
leape
ouer
the
boundes
of
the
lawe
and
out
of
our
owne
workes
,
as
it
were
into
an
other
world
,
and
into
a
newe
light
,
and
comming
vnto
God
with
boldnes
,
we
say
:
O
Lorde
,
we
can
not
contend
with
thee
in
iudgement
,
we
can
not
dispute
with
thee
as
touching
our
righteousnes
or
vnrighteousnes
:
but
if
thou
wilt
marke
our
iniquities
,
if
thou
in
iudgement
wilt
demaunde
whether
we
be
righteous
,
then
must
we
needes
perish
.
Wherfore
we
appeale
from
thy
iudgement
,
vnto
the
throne
of
thy
mercie
.
If
we
haue
done
any
thing
well
,
it
was
thy
free
gift
alone
.
Looke
vpon
vs
therefore
with
the
eyes
of
thy
mercie
,
and
not
with
the
eyes
of
the
iustice
of
thy
iudgement
:
For
if
thou
doe
not
pardon
our
iniquities
,
and
close
thine
eyes
that
thou
behold
them
not
,
we
shall
not
be
saued
,
&c.
This
light
of
doctrine
we
see
that
Dauid
followed
euen
in
the
darkenes
of
the
lawe
.
By
Christ
alone
we
obteyne
remission
of
sinnes
:
Therefore
onely
faith
where
by
Christ
is
apprehended
,
iustifieth
vs
.
But
our
case
is
nowe
much
better
,
for
as
much
as
we
see
these
thinges
clearely
sette
before
our
eyes
in
the
newe
Testament
.
For
what
teach
we
else
at
this
day
,
but
that
we
are
saued
by
fayth
alone
in
the
death
and
blood
of
Christ
?
that
by
the
merite
of
Christ
onely
,
our
sinnes
are
couered
and
taken
away
,
according
to
that
saying
:
Blessed
are
they
whose
sinnes
are
forgiuen
.
Forgiuenes
of
sinnes
then
is
that
heauen
vnder
the
which
we
dwell
through
our
trust
and
confidence
in
the
merite
of
Christ
.
For
he
that
beleueth
,
shall
not
be
condemned
,
but
shall
passe
from
death
to
eternall
life
.
Dauid
addeth
here
no
expresse
mention
of
Christ
,
and
yet
because
he
hopeth
for
mercie
,
therefore
he
loketh
straight
to
this
mercie
seat
that
afterwards
should
more
clearely
be
reueiled
in
the
new
Testament
.
For
ye
see
that
he
signifieth
no
lesse
,
but
if
God
should
marke
his
iniquities
,
he
must
needes
dispayre
.
For
without
remission
of
sinnes
or
knowledge
of
grace
,
what
haue
we
to
rest
vppon
?
What
safetie
may
we
finde
?
They
therefore
that
put
not
their
trust
herein
alone
,
that
by
the
death
of
Christ
their
sinnes
are
taken
away
,
and
Gods
eyes
closed
that
he
wil
not
see
their
sinnes
,
must
needes
perish
.
For
this
onely
do
the
Scriptures
set
forth
,
that
our
life
resteth
wholy
and
alonely
in
the
remission
of
sinnes
,
and
in
that
the
Lord
will
not
see
our
sinnes
,
but
in
mercie
couereth
them
,
and
will
not
remember
them
or
lay
them
to
our
charge
:
So
that
we
must
acknowledge
&
confesse
that
we
know
nothing
but
the
righteousnes
of
Christ
:
Not
that
we
should
not
now
worke
and
bring
forth
the
fruites
of
a
holy
life
:
not
that
there
is
no
sinne
in
vs
,
or
that
God
doth
not
hate
the
same
:
but
because
God
sayth
and
promiseth
that
he
wil
not
marke
our
transgressions
,
because
we
beleue
in
Christ
and
put
our
trust
in
him
.
This
shield
whosoeuer
holdeth
out
for
his
defence
,
and
hideth
him selfe
vnder
it
,
them
God
accepteth
as
his
children
,
because
they
haue
a
Sauiour
:
but
they
that
haue
not
,
are
driuen
to
despaire
.
For
what
can
all
their
workes
,
their
merites
,
their
righteousnes
doe
,
seeing
Dauid
sayth
:
If
thou
marke
our
iniquities
,
O
Lorde
,
who
shall
be
able
to
stand
in
thy
sight
?
In
this
verse
therefore
consisteth
altogither
,
which
hereafter
followeth
.
Verse
.
4.
But
mercy
is
with
thee
,
that
thou
mayst
be
feared
.
This
mercie
thou
shalt
not
find
in
Moises
,
in
the
lawe
or
in
the
works
of
the
law
,
not
in
Monkery
,
not
in
a
strait
and
painful
life
,
not
in
almes
deedes
,
&c.
Briefly
,
this
mercie
thou
shalt
finde
no
where
,
Propitiation
or
mercie
what
it
is
.
because
it
is
no
where
,
but
with
the
Lord.
Mercie
therefore
is
not
our
merite
or
our
righteousnes
,
but
it
is
the
free
pardon
of
our
sinnes
by
Christ
alone
.
Which
mercy
,
although
thou
shouldest
afflict
and
punish
thy selfe
in
a
Monastery
a
thousand
yeares
,
or
doe
neuer
so
many
,
so
perfect
or
so
holy
workes
,
thou
shalt
neuer
find
,
as
the
conscience
which
euen
in
a
most
streit
and
holy
life
feelleth
desperation
,
doth
sufficiently
witnesse
.
But
herein
alone
the
conscience
findeth
rest
and
comfort
,
when
altogither
naked
&
without
any
addition
of
her
owne
worthynes
,
it
committeth
it self
to
the
naked
and
bare
mercie
of
God
,
and
saith
:
O
Lord
,
I
haue
thy
promise
that
righteousnes
commeth
of
mercie
alone
,
whiche
righteousnes
is
nothing
else
but
thy
free
pardon
,
that
is
to
saye
,
that
thou
wilt
not
marke
our
iniquities
.
I
commend
therefore
vnto
you
this
definition
of
righteousnes
which
Dauid
here
setteth
forth
,
To
marke
iniq●ities
what
it
is
.
True
righteousnes
what
it
is
,
that
to
marke
sinne
,
is
to
condemne
.
Againe
,
not
to
marke
sinne
,
is
to
iustifie
or
pronounce
a
man
righteous
.
And
this
is
true
righteousnes
in
deede
,
when
sinnes
are
not
marked
,
but
pardoned
&
not
imputed
.
Likewise
in
an
other
place
also
he
defineth
a
blessed
man
:
and
Paule
allegeth
the
same
defini-nition
very
aptly
:
Blessed
is
the
man
(
saith
he
)
to
whom
God
imputeth
not
his
sinne
.
He
saith
not
:
blessed
is
the
man
which
hath
no
sinne
,
but
vnto
whom
the
Lorde
doth
not
impute
that
sinne
which
he
hath
,
as
here
also
he
saith
:
When
sinnes
are
not
marked
.
These
testimonies
must
be
diligently
collected
and
noted
,
that
we
may
see
how
that
this
doctrine
is
founded
vppon
the
holy
Scriptures
,
and
that
all
the
confidence
and
trust
that
man
can
haue
in
the
righteousnes
of
works
or
of
the
law
,
is
vtterly
cut
of
in
the
iudgement
of
God
.
For
this
doctrine
maketh
all
men
alike
,
and
before
God
leaueth
no
difference
.
The
doctrin
of
iustification
maketh
all
men
alike
For
if
by
imputation
onely
we
be
righteous
,
it
followeth
that
not
onely
we
be
all
sinners
,
but
that
also
there
is
no
differenee
betwene
the
learned
&
vnlearned
,
the
wise
and
the
simple
,
the
married
and
vnmarried
,
the
Prince
and
the
plowman
,
&c.
For
this
difference
of
degrees
in
the
iudgement
of
God
auayleth
nothing
:
but
this
onely
auaileth
before
God
,
that
our
sinnes
bee
forgiuen
.
Wherfore
if
this
doctriue
had
bene
heretofore
diligently
taught
,
all
Monkry
&
such
other
monstrous
kinds
of
life
had
not
bene
brought
into
the
Church
,
which
the
foolish
people
hath
beleued
to
be
more
holy
then
others
.
For
what
soeuer
kinde
of
life
a
man
be
in
,
this
is
the
condition
of
vs
all
,
that
we
haue
neede
of
forgiuenes
of
sinnes
,
as
Paule
teacheth
in
the
Actes
,
where
he
sheweth
that
God
suffered
the
manners
of
our
fathers
,
Thus
Dauid
turned
him selfe
from
desperation
,
to
an
assured
hope
and
trust
in
Gods
mercie
.
For
when
we
looke
to
our
sinnes
,
it
can
not
be
but
we
must
needes
be
vexed
and
fall
to
desperation
▪
But
we
must
not
fasten
our
eyes
vppon
our
sinnes
onely
,
When
we
be
holde
our
sinnes
,
we
must
looke
vnto
the
Mercieseat
.
but
must
looke
vnto
the
mercieseate
:
So
that
,
albeit
we
can
not
deny
but
that
we
are
sinners
,
yet
the
remission
of
sinnes
we
may
not
denye
.
And
why
is
the
remission
of
sinnes
promised
,
if
sinners
may
not
enioy
the
same
?
Moreouer
,
in
that
Dauid
speaketh
of
mercie
,
he
con●esseth
that
he
is
a
sinner
,
and
that
mercie
doeth
properly
pertaine
vnto
him
.
But
thou
wilte
say
:
Sinnes
make
a
man
vnworthy
to
receaue
mercie
at
Gods
handes
:
therefore
let
Dauid
,
Paule
and
Peter
hope
for
mercie
,
as
they
which
are
holy
and
worthy
to
receaue
mercie
,
&c.
Such
cogitations
flye
th●●
euen
as
a
present
poyson
and
destruction
of
thy
soule
,
and
thinke
rather
on
this
wise
:
Because
I
am
a
sinner
,
therefore
remission
of
sinnes
pertaineth
vnto
me
.
Wherefore
I
will
not
despaire
,
I
will
not
suffer
my selfe
to
be
swallowed
vppe
with
heauynes
:
but
I
will
turne
vnto
the
Lord
,
who
hath
promised
mercie
,
who
also
hath
commaunded
that
I
should
trust
and
beleue
in
him
.
Thus
Dauid
setteth
forth
in
this
verse
the
summe
and
effect
of
all
true
Christian
doctrine
,
&
that
sunne
which
giueth
light
vnto
the
Church
.
For
whiles
this
doctrine
standeth
,
the
Church
shall
stand
and
flourish
.
But
when
this
doctrine
fayleth
,
the
Church
must
needes
faile
and
fall
to
ruine
.
This
doctrin
of
Christian
righteousnes
the
deuill
moste
deadly
●ateth
and
persecuteth
.
This
doctrine
I
doe
so
often
and
so
diligently
repeate
,
for
that
Satan
desireth
and
seeketh
nothing
so
much
as
to
plucke
the
knowledge
thereof
out
of
all
mens
hartes
.
And
this
is
the
speciall
cause
of
all
the
troubles
which
he
stirreth
vp
either
publikely
or
priuately
.
We
see
what
mischiefe
he
hath
brought
into
the
Church
by
Schismes
and
factions
,
not
onely
in
that
men
contending
and
striuing
for
newe
matters
haue
almost
forgotten
this
article
:
but
many
also
offended
through
dissentions
and
discord
,
beginne
now
to
loth
and
contemne
the
same
.
It
is
therefore
the
part
of
a
faithful
Pastor
not
to
suffer
him selfe
by
such
offences
to
be
remoued
from
this
article
:
but
with
an
inuincible
constancie
and
continual
trauell
to
set
forth
and
aduance
the
same
.
Moreouer
,
how
often
commeth
it
to
passe
,
that
in
those
also
which
are
cast
downe
with
the
beholding
and
consideration
of
the
law
and
their
owne
sinnes
,
this
article
of
the
forgiuenes
of
sinnes
,
is
either
lost
or
else
in
great
daunger
.
Dauid
therefore
in
this
Psalme
setteth
forth
(
as
hereafter
we
shall
heare
)
not
onely
his
owne
experience
,
but
also
exhortations
and
promises
,
whereby
it
may
appeare
that
he
carefully
traueled
for
the
preseruation
of
this
doctrine
.
And
in
deede
the
greatnes
of
the
daunger
ought
to
stirre
vp
a
carefull
diligence
in
this
behalfe
,
and
daily
to
encrease
the
same
in
vs
.
For
where
this
doctrine
is
lost
,
the
mind
is
ouerwhelmed
with
all
kindes
of
tentations
.
So
when
in
the
Papacie
this
article
was
lost
,
what
was
so
monstrous
,
that
was
not
gladly
hearde
and
receiued
of
all
men
?
The
impudencie
of
the
Monkes
&
all
the
religious
rable
was
so
great
,
that
(
I
am
ashamed
to
speak
it
)
there
was
not
,
in
a
maner
so
much
as
the
cracke
of
their
foule
panch
,
but
they
would
haue
men
to
reuerence
it
.
But
contrariwise
,
where
this
knowledge
is
reteyned
and
this
doctrine
preached
,
all
heresies
may
easily
be
ouerthrown
.
And
hereof
the
Papacie
is
a
notable
example
,
The
only
doctrine
of
iustification
ouerthroweth
the
Papacie
.
The
workes
of
the
lawe
are
euill
when
any
part
of
saluation
or
iustification
is
ascribed
vnto
them
.
which
by
the
preaching
and
publishing
of
this
one
poynt
of
doctrine
is
now
vanquished
and
banished
out
of
mens
hartes
.
For
although
you
reproue
the
life
of
the
Papistes
and
speake
against
their
whoredom
,
conetousnes
,
tyranny
and
such
like
enormities
neuer
so
much
,
and
by
the
euill
workes
of
the
law
detect
their
impietie
,
yet
shall
you
nothing
preuaile
:
For
all
this
the
Pope
doth
not
sticke
to
confesse
,
as
in
deede
he
can
neuer
deny
his
manifest
abominations
.
But
,
sayth
he
,
although
our
life
be
defiled
with
sinne
,
yet
our
doctrine
and
our
kingdom
notwithstanding
is
holy
.
In
like
maner
the
deuill
,
in
the
lawe
and
workes
can
not
be
conuicted
.
For
he
can
therein
so
handle
him selfe
,
that
he
will
easily
breake
out
,
as
it
were
through
a
spyders
webbe
,
and
lose
nothing
of
all
his
power
.
But
then
is
he
ouercome
in
deede
,
when
the
doctrine
of
fayth
is
diligently
and
truely
taught
,
and
that
the
Papistes
haue
not
onely
lost
,
but
also
haue
defaced
with
their
filthy
doctrine
and
opinions
,
both
Christ
and
the
true
maner
of
iustification
.
Howe
the
Pope
&
Satan
are
put
to
flight
.
If
we
sticke
to
this
ankerhold
,
both
the
Pope
and
Satan
shall
be
put
to
flight
.
For
if
their
doctrine
be
once
conuicted
as
false
and
erroneous
,
they
haue
nothing
to
defende
them selues
withall
.
Wherfore
,
endeuour
your selues
with
all
diligence
,
that
this
doctrine
may
be
of
you
both
well
knowne
&
surely
stablished
in
your
harts
.
And
let
none
be
so
arrogant
as
to
think
,
that
he
hath
atteyned
the
full
&
perfect
knowledge
of
this
heauenly
wisedom
.
For
so
long
as
Satan
,
the
world
and
our
owne
reason
can
do
any
thing
,
we
shall
neuer
be
perfect
in
this
knowledge
:
And
because
we
are
as
it
were
souldiers
placed
in
the
forefront
of
the
battaile
,
therefore
we
are
in
daunger
of
many
perills
:
which
to
withstand
,
it
is
not
in
the
power
or
wisedom
of
man
.
God
dealeth
not
with
vs
according
to
the
law
:
Therfore
we
may
not
deale
with
God
according
to
the
law
.
The
summe
and
effect
therefore
of
all
these
wordes
:
Because
there
is
mercie
with
thee
,
is
this
,
that
God
will
not
deale
with
vs
according
to
the
lawe
,
because
we
likewise
should
not
deale
with
him
according
to
the
law
,
but
say
with
the
Publicane
:
Lorde
be
mercifull
vnto
me
a
sinner
.
They
that
goe
beyond
these
boundes
of
grace
,
and
leauing
this
rich
and
ample
grace
,
wil
dispute
of
the
law
and
works
,
calling
to
account
what
they
haue
done
and
what
they
haue
left
vndone
,
the
further
they
go
,
the
deeper
they
plunge
them selues
in
hell
.
I
say
not
this
without
good
cause
.
I
see
what
hapned
to
good
Bernard
,
whom
if
you
examine
wel
,
you
shall
find
him
contrary
to
him selfe
.
For
when
he
treateth
of
faith
with
an
inward
feeling
,
he
teacheth
Christ
purely
,
he
stirreth
vppe
mens
hartes
to
the
loue
of
Christ
effectually
,
and
setteth
forth
his
benefites
sincerely
,
then
smelleth
he
of
●othing
else
but
roses
and
hony
.
But
contrariwise
,
when
he
disputeth
out
of
the
law
or
of
the
lawe
,
then
reasoneth
he
no
otherwise
,
then
if
he
were
some
Turke
or
Iewe
,
which
either
knoweth
not
Christ
,
or
plainly
denieth
him
.
So
is
it
likewise
with
all
others
that
take
vpon
them
the
office
of
teaching
and
preaching
:
For
when
they
speake
with
an
inward
feeling
and
practise
,
and
are
not
caried
away
with
disputations
&
contentions
,
they
teach
Christ
purely
.
But
when
they
e●ter
into
the
discourse
of
the
law
,
they
so
dispute
as
if
there
were
no
Christ
which
had
instituted
the
law
,
yea
,
which
with
his
owne
blood
had
purchased
the
remission
of
sinnes
.
This
doe
we
also
find
to
be
most
true
when
we
fal
in
matters
of
the
law
&
mens
traditions
.
Wherfore
we
must
stand
fast
in
this
Paradise
or
heauen
of
grace
and
seeke
no
further
,
that
we
may
remaine
in
this
simple
confession
of
Dauid
:
With
thee
there
is
mercie
.
But
why
doth
he
adde
moreouer
:
Hypocrites
do
not
feare
but
presume
:
but
we
are
iustified
freely
,
that
we
should
not
presume
,
but
feare
.
That
thou
mayest
be
feared
?
Forsoth
to
set
forth
vnto
vs
what
they
are
against
whome
he
fighteth
,
and
to
giue
a
further
light
to
the
former
sentence
by
setting
forth
the
contrary
:
As
if
he
should
say
:
I
haue
learned
by
experience
O
Lord
,
why
there
is
mercie
with
thee
,
&
why
of
right
thou
mayst
chalenge
this
title
vnto
thy selfe
,
that
thou
art
merciful
and
forgiuest
sinnes
.
For
in
that
thou
shuttest
all
vnder
mercy
,
and
leauest
nothing
to
the
merites
and
workes
of
men
,
therefore
thou
art
feared
.
But
if
all
things
were
not
shut
vp
vnder
thy
mercy
,
or
that
we
coulde
take
away
sinnes
by
our
owne
power
,
no
man
woulde
feare
thee
,
but
the
whole
world
would
proudly
contemne
thee
.
For
daily
experience
doth
witnesse
,
that
wheresoeuer
this
knowledge
of
the
free
mercie
of
God
is
not
,
there
men
walke
in
the
presumption
of
their
owne
merites
.
Behold
the
religious
man
,
but
especially
the
Minorite
(
which
kind
of
men
I
haue
alwayes
abhorred
aboue
others
for
their
intolerable
pride
)
:
He
because
he
hath
a
rule
and
a
lawe
wherunto
he
must
frame
his
life
,
liueth
without
all
true
feare
of
God
,
&
walketh
in
great
securitie
.
Uery
fewe
there
be
which
come
to
the
true
knowledge
of
sinne
,
or
haue
any
feeling
of
desperation
.
For
they
that
feele
desperation
,
are
glad
to
heare
,
that
there
is
mercie
with
the
Lord.
But
these
men
doe
persecute
this
doctrine
of
mercy
,
free
grace
,
and
forgiuenes
of
sinnes
,
with
fire
and
sword
.
For
the
nature
of
the
law
is
this
,
that
it
maketh
men
proud
,
presumptuous
and
contemners
of
grace
,
as
Paule
notably
setteth
foorth
in
the
Iewes
,
Rom.
2.
Thou
art
called
a
Iewe
and
restest
in
the
lawe
,
and
gloriest
in
God
,
&c.
They
that
are
such
are
not
moued
with
the
authoritie
of
the
Apostles
,
nor
with
the
miracles
of
Christ
raising
vp
the
dead
to
life
,
but
are
as
vnsensible
as
stones
.
For
in
this
securitie
they
are
not
onely
ignorant
what
this
propitiation
and
this
mercie
is
,
but
also
they
persecute
the
same
.
Such
therefore
do
commit
a
double
sinne
,
more
greeuous
then
the
Publicanes
:
and
our
Sauiour
Christ
sayth
well
of
them
:
Harlots
and
Publicanes
shall
enter
before
you
into
the
kingdom
of
heauen
.
For
they
are
easily
perswaded
,
that
they
are
sinners
,
and
that
they
haue
need
of
the
free
mercie
of
God
&
forgiuenes
of
sinnes
.
But
contrariwise
,
Annas
,
Caiphas
&
the
other
Pharises
,
when
they
heare
these
things
,
doe
laugh
and
girne
thereat
,
&
can
not
abide
to
be
taught
of
any
.
Now
for
as
much
as
perteineth
vnto
them
both
,
the
Lord
hath
decreed
,
that
righteousnes
should
not
be
estemed
according
to
our
workes
,
but
simply
according
to
mercie
&
the
remission
of
sinnes
.
For
if
righteousnes
should
come
of
workes
or
of
the
law
,
Righteousnes
commeth
of
grace
only
then
eyther
desperation
must
needes
follow
,
if
the
law
be
not
perfectly
obserued
,
or
else
presumption
if
it
be
obserued
.
In
desperation
there
is
greater
feare
then
should
be
:
in
presumption
there
is
no
feare
at
all
.
Therefore
the
meane
betwene
them
both
is
this
,
that
God
shutteth
vp
al
vnder
mercy
.
God
taketh
not
away
the
lawe
,
and
yet
the
law
auaileth
nothing
to
righteousnes
.
Notwithstanding
he
taketh
not
away
the
law
:
For
without
the
law
this
life
can
not
continue
.
In
what
a
miserable
state
should
the
common
wealth
be
,
if
murthers
,
adulteries
and
robberies
should
be
committed
&
permitted
without
punishment
or
execution
of
law
?
Moreouer
,
the
workes
and
exercises
of
the
godly
must
be
guided
&
ordered
by
the
word
of
God
.
For
this
purpose
God
will
haue
the
law
to
continue
,
and
accounteth
it
for
an
holy
obedience
in
those
that
doe
beleue
.
But
as
touching
sinne
,
he
commaundeth
that
we
should
cast
away
all
trust
and
confidence
in
the
law
,
and
put
our
trust
onely
in
the
mercie
of
God
set
foorth
vnto
vs
in
Christ
Iesus
crucified
for
our
sinnes
.
By
this
meanes
presumption
is
taken
away
and
feare
remaineth
:
not
such
a
feare
as
is
in
the
desperate
,
but
such
as
we
see
in
good
and
well
nurtered
children
towardes
their
parents
.
No
Monke
therefore
shall
be
saued
because
of
his
order
or
strait
life
.
I
likewise
shal
not
be
saued
because
I
preach
Christ
with
carefull
diligence
&
faithfull
endeuour
.
The
Prince
is
not
saued
because
he
faithfully
gouerneth
and
defendeth
his
subiectes
.
But
as
touching
the
Monke
,
you
may
easily
proue
this
to
be
true
.
For
that
kind
of
life
is
altogither
contrary
to
the
word
of
God
.
But
to
teach
and
instruct
the
Churches
,
to
gouerne
the
common
wealth
,
are
in
deede
most
holy
and
excellent
works
,
and
yet
are
they
the
works
of
the
law
,
which
of
them selues
bring
either
desperation
or
presumption
.
Wherefore
,
though
these
works
be
neuer
so
perfect
and
holy
,
yet
is
there
no
saluation
but
in
this
alone
,
that
there
is
mercie
with
the
Lord
,
that
he
may
be
feared
.
To
trust
in
workes
,
is
to
lose
God
,
&
to
shut
out
feare
.
Wherefore
God
hath
iustly
shut
vp
al
vnder
sinne
,
that
he
may
haue
mercie
vpon
all
.
For
if
you
leaue
any
thing
to
the
nature
of
man
wherby
he
may
deserue
the
fauour
of
God
,
no
man
will
feare
or
worship
God
:
but
all
men
will
come
vnto
God
as
the
Monkes
doe
with
their
abstinence
,
prayer
,
obedience
and
such
like
.
But
by
this
meanes
God
is
lost
,
and
the
idoll
of
mans
hart
is
worshipped
in
steede
of
God
.
The
Monke
thinketh
that
his
hempten
girdle
pleaseth
God
.
For
whiles
the
Monke
thinketh
to
please
God
with
his
hempten
girdle
(
wherwith
he
ought
rather
to
be
hanged
vp
vpon
a
tree
,
then
girded
)
:
whiles
he
thinketh
,
by
the
obseruation
of
other
traditions
to
please
God
,
doth
he
not
depart
from
the
true
God
,
&
set
his
owne
imaginations
in
the
stede
of
God
,
whiles
he
is
perswaded
that
God
thinketh
the
same
that
he
imagineth
?
Of
the
righteousnes
of
the
lawe
therefore
followeth
plaine
idolatrie
,
which
imagineth
a
strange
God
,
and
loseth
the
true
God
.
For
the
true
God
is
propitiation
and
mercie
through
Christ
.
But
such
as
glory
in
their
works
,
would
make
their
works
propitiatory
and
auaileable
to
deserue
grace
.
God
is
not
feared
where
true
righteousnes
is
not
beleued
.
Wherfore
God
reiecteth
all
workes
,
and
setteth
forth
his
naked
and
bare
mercy
,
that
he
may
be
feared
,
and
not
contemned
of
the
presumptuous
,
hereby
taking
away
all
cause
of
presumption
.
Let
vs
learne
then
out
of
this
verse
or
this
general
proposition
,
that
when
the
doctrine
of
the
remission
of
sinnes
,
of
grace
or
propitiation
is
lost
,
it
followeth
that
in
steede
thereof
Idolatrie
must
needes
reigne
.
For
take
away
grace
&
the
feare
of
God
also
,
as
the
Prophet
saith
,
must
needes
followe
.
And
what
is
it
else
to
feare
God
,
but
to
reuerence
&
to
worship
God
?
also
to
acknowledge
that
he
is
ful
of
mercy
&
goodnes
,
&
therefore
to
obey
him
?
This
God
did
I
lose
when
I
was
a
Monke
and
walked
in
the
confidence
of
mine
owne
righteousnes
.
For
by
experience
I
am
able
to
proue
,
that
of
the
most
perfect
righteousnes
of
the
law
,
there
can
nothing
else
followe
,
but
either
desperation
,
which
is
more
seldom
,
or
presumption
,
which
is
more
common
.
For
the
nature
of
man
and
the
deuill
can
not
beware
,
but
they
must
needes
presume
.
Thou
wilt
say
then
:
Shall
we
not
keep
the
law
?
What
the
vse
of
the
law
is
if
it
doe
not
iustifie
.
shall
we
not
doe
good
workes
?
yes
verily
we
are
bound
to
doe
them
.
For
God
therfore
hath
a
church
in
the
world
,
therfore
hath
he
ordained
common
wealths
,
societies
&
families
,
that
in
no
place
there
should
be
wanting
occasion
of
wel
doing
.
But
who
is
he
,
that
when
he
hath
done
these
things
to
the
vttermost
of
his
power
,
seeth
not
how
much
impuritie
&
vncleannes
remaineth
,
especially
if
he
should
bring
his
workes
forth
into
the
sight
&
presence
of
God
.
Wherfore
our
redemption
consisteth
wholy
and
alonely
in
the
mercie
of
God
,
which
we
apprehend
by
faith
in
Christ
.
And
we
which
through
workes
are
vnprofitable
seruauntes
,
through
grace
which
is
giuen
by
Iesus
Christ
,
are
made
children
,
Ioh.
1.
So
the
true
feare
,
true
worship
,
true
reuerence
,
yea
and
the
true
knowledge
of
God
resteth
onely
in
mercie
,
in
that
we
assuredly
trust
that
God
through
Christe
is
mercifull
vnto
vs
.
To
this
seruice
of
God
,
desperation
and
presumption
are
more
contrary
,
then
fire
and
water
.
But
because
the
law
bringeth
either
desperation
or
presumption
,
therefore
it
followeth
that
by
the
law
there
is
neither
righteousnes
nor
true
worship
of
God
.
Notwithstanding
the
law
conteined
in
the
x.
commaundements
must
be
kept
.
For
he
that
ruleth
,
must
rule
with
diligence
,
and
he
that
is
a
subiect
must
obey
.
There
is
emongst
men
a
difference
of
degrees
and
persons
.
Notwithstanding
all
do
owe
a
reuerence
and
obedience
vnto
God
,
and
with
faithfull
diligence
must
doe
what
in
them
lyeth
.
Grace
maketh
vs
children
:
but
workes
make
vs
seruants
.
But
because
these
are
workes
of
the
law
,
we
are
by
them
no
better
then
seruaunts
,
and
for
them
we
receiue
a
reward
of
promise
&
couenant
.
But
by
grace
we
are
made
children
&
heires
of
the
kingdom
.
The
works
then
that
follow
,
do
not
make
vs
heires
and
children
,
but
are
doone
of
heires
and
children
,
as
a
witnes
of
thanks
giuing
and
obedience
.
The
consequences
or
sequeles
which
follow
vpon
the
doctrine
set
forth
in
this
Psalme
.
Wherfore
I
commend
vnto
you
these
consequences
,
that
where
no
mercie
is
,
there
is
no
God
:
Also
,
where
no
God
is
,
there
is
no
mercie
.
Likewise
,
where
is
no
mercie
,
there
is
no
feare
or
worship
of
God
:
Yea
there
remaineth
nothing
but
idolatrie
and
the
righteousnes
of
workes
.
These
things
,
whiles
the
law
and
nature
doe
rule
and
reigne
,
can
not
otherwise
be
.
Wherefore
all
Poperie
,
all
Mahomatisme
,
Iudaisme
and
Monkery
,
with
such
like
,
what
so
euer
,
which
doth
not
know
and
vnderstand
and
this
propitiation
&
this
mercy
,
is
nothing
before
God
but
plaine
Idolatrie
,
albeit
in
shew
it
seemeth
neuer
so
glorious
.
For
without
the
mercyseate
there
can
be
no
feare
of
God
,
but
mere
presumption
.
Christian
doctrine
therefore
doth
not
deny
good
works
,
as
our
aduersaryes
falsly
and
maliciously
report
of
vs
:
but
it
teacheth
that
God
wil
not
straitly
marke
our
iniquities
,
but
this
he
requireth
,
that
we
beleeue
,
and
trust
in
his
mercye
,
because
there
is
mercie
with
him
that
he
may
be
feared
and
continue
our
God
.
Who
so
euer
then
doe
beleeue
that
God
is
mercifull
and
forgiueth
sinnes
for
Christes
sake
,
doe
yeelde
a
reasonable
seruice
vnto
God
,
they
strive
not
with
God
about
the
law
,
workes
and
righteousnes
,
but
casting
away
all
trust
and
confidence
in
them selues
,
do
feare
him
because
of
his
mercie
,
and
so
are
made
children
,
which
doe
receiue
the
holy
Ghost
and
beginne
to
doe
the
lawe
.
Of
this
doctrine
the
practises
and
exhortations
doe
now
follow
.
Verse
.
5.
I
waite
on
the
Lord
:
my
soule
waiteth
and
I
put
my
trust
in
his
word
.
Here
is
plenty
of
words
,
and
yet
nothing
superfluous
:
for
they
helpe
to
amplifie
and
set
forth
the
matter
more
liuely
.
First
he
setteth
forth
him selfe
in
this
Psalme
for
an
example
of
that
doctrine
which
he
desireth
to
be
preserued
and
reteyned
in
the
Church
,
and
he
prayeth
that
he
may
be
heard
.
After
this
,
obteyning
mercie
,
he
perceaueth
that
he
was
heard
.
Nowe
therefore
he
addeth
moreouer
an
exhortation
,
whereby
he
stirreth
vp
him selfe
constantly
to
perseuere
in
this
knowledge
of
grace
,
and
not
to
suffer
him selfe
by
any
meanes
to
be
ledde
away
from
the
same
.
As
if
he
sayd
:
I
know
that
there
is
mercie
with
the
Lord.
This
principall
article
I
haue
in
some
part
now
learned
,
and
some
experience
I
haue
had
thereof
in
my selfe
.
Now
this
remaineth
for
me
to
doe
,
euen
to
waite
vpon
the
Lord
(
that
is
,
To
waite
on
the
Lord
,
is
to
trust
in
the
Lord.
to
trust
in
the
Lord
)
,
&
constantly
to
continue
in
this
knowledge
,
that
I
may
find
comfort
&
consolation
in
that
mercie
,
which
by
experience
I
haue
proued
to
be
with
the
Lord
,
and
that
I
may
hold
fast
this
hope
of
mercie
for
euer
.
The
Prophet
sheweth
moreouer
in
this
place
,
The
mindes
of
men
are
easily
caried
away
from
this
knowledge
of
grace
by
disputations
&
contentions
.
how
easily
men
are
caried
away
from
this
knowledge
,
to
contentions
and
disputations
,
either
publikely
or
priuately
.
When
we
tooke
vpon
vs
the
defence
of
true
and
sincere
doctrine
,
and
were
in
a
goodly
forwardnes
thereof
,
at
the
first
we
were
much
troubled
with
seditious
persons
,
with
Anabaptistes
and
other
sectaries
.
With
these
spirites
whiles
we
contended
,
our
former
exercise
and
diligence
in
setting
forth
this
doctrine
was
almost
forgotten
.
For
the
truth
is
not
lost
by
teaching
,
This
inconuenience
our
posteritie
is
also
like
to
feele
.
but
by
disputing
and
contending
.
And
this
euil
commeth
by
disputations
and
contentions
,
that
the
mindes
of
men
are
thereby
as
it
were
profaned
,
and
being
caried
away
with
the
heat
thereof
,
they
neglect
those
thinges
which
most
of
all
they
ought
to
regard
.
So
Eue
in
Paradise
,
as
long
as
she
stoocke
to
the
commaundement
of
God
,
endured
constantly
.
But
when
she
was
moued
by
the
Serpent
to
reason
and
doubt
of
the
counsel
of
God
concerning
the
forbidden
fruite
,
she
was
ledde
away
from
the
word
and
fell
from
God
.
Moreouer
,
Satan
knoweth
that
the
gates
of
hell
are
not
able
to
ouerthrow
this
doctrine
:
Therefore
he
laboureth
by
subtile
and
indirect
meanes
to
bring
that
to
passe
,
which
directly
and
plainly
he
dare
not
attempt
.
He
stirreth
vp
troubles
and
contentions
in
the
Church
,
which
when
with
godly
zeale
we
goe
about
to
represse
,
he
wrappeth
vs
also
in
troubles
before
we
beware
,
and
by
litle
and
litle
he
leadeth
vs
from
the
care
and
consideration
of
this
doctrine
.
We
must
fight
against
heresies
and
heretikes
(
I
graunt
)
:
but
yet
so
,
that
we
be
not
wholy
occupied
therein
,
and
so
forget
or
neglect
this
doctrine
.
This
daunger
Dauid
expresseth
in
setting
forth
his
owne
example
so
effectually
.
As
if
he
sayd
:
It
is
a
hard
matter
to
abide
stedfastly
in
this
doctrine
.
This
shall
be
therefore
my
onely
care
and
endeuour
,
euen
to
wait
vpon
the
Lord
,
and
to
beware
that
this
doctrine
be
not
taken
from
me
by
any
meanes
.
Where
he
sayth
:
My
soule
waiteth
,
it
is
a
proper
speech
of
the
Hebrewes
,
and
is
as
much
to
say
,
as
with
my
whole
hearte
I
wayte
or
will
wayte
vppon
the
Lorde
:
for
it
is
an
amplification
of
the
former
wordes
.
He
sayth
not
onely
that
he
will
wayte
on
the
Lorde
,
but
he
addeth
moreouer
:
with
my
whole
hart
I
will
wayte
,
to
signifie
the
vehement
desire
he
hath
,
that
this
doctrine
might
be
preserued
and
mainteyned
.
But
this
specially
is
to
be
marked
which
followeth
:
Our
waiting
&
our
hope
must
rest
only
vpon
the
worde
of
grace
.
I
put
my
trust
in
his
word
.
The
Iewes
,
the
Pope
and
other
heretikes
say
,
that
they
also
doe
trust
.
But
they
leaue
the
worde
and
followe
their
owne
imaginations
.
This
may
be
called
trust
,
but
in
deede
it
is
nothing
:
for
we
may
not
depart
from
the
vocall
worde
.
For
if
we
so
doe
,
what
certeintie
can
we
haue
of
God
,
From
the
written
&
external
word
we
may
not
depart
.
especially
seeing
that
God
hath
giuen
his
worde
,
ordeyned
Ministers
of
his
worde
,
Magistrates
,
Parentes
,
&c.
to
this
ende
that
we
should
followe
their
voyce
speaking
to
vs
out
of
his
holy
worde
,
and
commaunding
vs
to
obey
their
authoritie
?
The
prophet
signifieth
here
also
an
other
tentation
,
which
all
they
doe
fall
into
that
are
not
diligent
in
holding
fast
this
knowledge
of
mercie
.
For
this
Satan
seeketh
and
busily
goeth
about
,
either
publikely
to
take
away
the
word
,
or
priuately
to
hinder
this
hope
in
those
that
haue
the
word
.
So
the
Pope
had
the
word
and
Sacramentes
,
and
yet
notwithstanding
he
suffered
him selfe
to
be
ledde
away
to
pilgrimages
,
rules
,
vowes
,
superstition
,
idolatrie
,
&c.
What
trouble
we
haue
had
with
sectes
,
we
haue
before
declared
.
And
who
is
able
to
recite
the
tentations
wherewith
men
are
priuately
assailed
&
tempted
to
depart
from
the
word
,
to
straunge
opinions
which
reason
deuiseth
and
imagineth
.
So
great
a
matter
is
it
to
auoyde
these
subtile
sleightes
of
Satan
.
Dauid
sayth
therefore
:
I
will
not
suffer
my selfe
to
be
ledde
from
the
word
,
but
in
the
word
I
will
trust
for
remission
of
sinnes
,
and
wil
not
frame
my
faith
after
mine
own
imaginations
,
but
after
the
word
.
There
is
then
a
double
tentation
,
against
the
which
the
Prophete
by
his
owne
example
,
The
firste
tentation
.
armeth
vs
.
The
first
taketh
hold
of
those
which
do
imagine
vnto
them selues
a
faith
,
and
take
away
the
word
,
as
the
prophane
and
godles
spirits
doe
.
The
seconde
followeth
those
which
haue
the
word
and
lay
no
holde
on
it
,
The
second
tentation
.
but
are
ledde
away
to
idolatries
,
and
such
are
the
Papistes
.
But
there
is
yet
a
third
tentation
,
which
is
the
forest
of
all
,
against
the
which
Dauid
speaketh
as
followeth
.
Verse
.
6.
My
soule
wayteth
on
the
Lorde
from
the
morninge
watch
,
euen
vnto
night
.
When
Satan
cannot
preuaile
by
plaine
and
direct
meanes
in
tempting
vs
to
forsake
the
word
and
followe
our
owne
imaginations
,
The
thirde
tentation
.
as
the
heretikes
doe
:
or
retaining
the
word
to
turne
to
Idolatrie
,
as
the
Papistes
doe
:
then
he
goeth
aboute
to
make
vs
weery
of
all
togither
and
vtterly
to
giue
ouer
.
We
must
not
be
we
cried
or
discouraged
through
the
importunity
&
continuall
assaultes
of
the
enemy
Wherefore
,
we
must
not
onely
haue
a
good
courage
that
we
may
obtaine
the
victorie
,
but
we
must
also
continually
withstand
his
force
,
endure
his
assaults
,
&
neuer
suffer
our selues
to
be
ouercome
by
his
importunitie
.
For
oftentimes
we
see
that
by
long
continuance
they
are
ouercome
,
whom
no
troubles
,
were
they
neuer
so
great
,
could
ouercome
.
And
in
warfare
we
se
,
that
nothing
is
so
much
commended
as
to
presse
still
vpon
the
enemie
.
So
the
Turke
,
although
he
hath
had
many
ouerthrowes
,
yet
because
he
still
goeth
on
and
neuer
giueth
ouer
,
therefore
he
preuaileth
.
In
this
continuance
,
diligence
&
trauel
,
al
they
must
constantly
perseuere
,
which
wil
hold
this
doctrine
of
iustification
&
righteousnes
.
And
here
Dauid
setteth
forth
his
owne
example
,
that
like
as
the
enemie
hath
his
continuall
assaultes
and
neuer
giueth
ouer
:
so
he
also
neuer
ceaseth
to
wait
vpon
the
Lorde
&
to
trust
in
the
Lord
,
that
not
only
with
a
strong
&
a
valiant
,
but
also
with
a
constant
faith
&
inuincible
hope
,
he
may
gaine
the
victory
.
Satan
is
a
continuall
enemie
,
and
neuer
ceaseth
to
assaile
vs
.
Wherefore
we
must
learne
by
the
policie
of
our
enemie
to
play
the
good
souldiers
.
For
he
is
neuer
weery
in
deuising
and
practising
all
the
meanes
possible
,
whereby
he
may
trouble
and
molest
the
Church
.
So
at
the
first
the
ende
of
one
heresie
was
the
beginning
of
an
other
,
and
one
persecution
followed
an
other
.
We
also
at
the
beginning
had
many
conflicts
with
the
Pope
and
his
monsters
.
When
they
were
repressed
,
by
and
by
new
errours
ensued
,
which
notwithstanding
did
not
then
first
begin
to
spring
vppe
,
but
the
olde
enemie
(
who
,
as
he
is
neuer
weery
,
so
lacketh
he
no
subteltie
and
policie
to
doe
mischiefe
)
raysed
vp
againe
such
errours
and
heresies
as
had
beene
conuicted
and
confounded
long
agoe
,
to
the
end
that
the
poore
afflicted
church
might
haue
no
breathing
time
.
For
we
see
what
swarmes
of
Epicures
be
now
euery
where
:
And
there
is
no
small
number
also
of
such
as
seeke
to
reuiue
the
heresie
of
Arius
.
This
continual
diligence
and
importunitie
of
the
enemy
it
behoueth
vs
to
know
,
that
we
fall
not
into
security
.
For
it
is
not
enough
to
haue
once
ouercome
,
but
one
battaile
followeth
an
other
,
and
one
victory
an
other
.
This
earnest
and
continuall
trauell
of
the
enemie
,
we
doe
not
onely
see
in
the
story
of
the
Church
,
but
we
haue
experience
therof
also
in
our selues
and
in
our
owne
priuate
exercises
.
Wherfore
,
if
by
prayer
thou
hast
this
day
ouercome
,
be
not
negligent
and
secure
,
for
to
morrow
he
will
come
again
more
strongly
armed
and
prepared
then
he
did
before
.
Wherefore
doe
thou
also
prepare
thy selfe
to
a
new
battaile
.
So
it
commeth
to
passe
that
the
same
tentation
which
to
day
we
were
able
easily
to
ouercome
,
to
morrow
shall
ouercome
vs
and
giue
vs
the
ouerthrowe
.
A
Christian
therfore
must
be
readily
prepared
,
not
only
with
strength
to
stand
against
the
enemie
,
but
with
stedfast
purpose
also
to
continue
vnto
the
end
.
Our
course
and
race
is
as
it
were
in
a
circle
which
hath
no
end
.
For
he
runneth
not
in
such
a
race
wherein
there
is
any
ende
of
his
course
during
this
life
:
but
he
runneth
as
it
were
,
in
a
rownd
circle
,
in
the
which
he
must
haue
a
continuall
recourse
thither
where
he
first
began
.
Therefore
our
Sauiour
Christ
saith
:
He
that
continueth
to
the
end
shall
be
saued
.
We
must
not
then
be
discouraged
by
the
importunitie
of
our
enemie
,
or
ouercome
with
tediousnes
,
and
long
continuance
,
but
we
must
fight
,
not
onely
against
the
power
and
subtiltie
of
our
enemie
,
but
also
against
our
owne
weakenes
and
weerines
,
and
raise
vppe
our selues
with
this
faith
,
that
like
as
Satan
sleepeth
not
,
so
the
Lorde
our
God
neither
sleepeth
nor
resteth
.
Thus
Dauid
setteth
out
vnto
vs
his
owne
example
,
that
we
being
armed
against
all
tentations
which
followe
the
remission
of
sinnes
,
shoulde
giue
no
place
to
the
enemie
.
For
albeit
it
is
most
certaine
,
that
there
is
mercie
with
the
Lorde
,
that
our
sinnes
are
forgiuen
,
that
we
are
baptised
into
the
death
of
Christ
,
that
we
are
called
by
the
word
vnto
the
communion
of
Sainctes
,
and
that
we
,
with
the
other
members
of
Christ
,
are
nourished
by
the
body
and
blood
of
Christ
,
all
these
thinges
(
I
say
)
although
they
be
most
certaine
,
yet
are
we
still
in
daunger
lest
we
be
deceiued
of
the
craftie
enemie
,
which
lyeth
in
waite
for
vs
on
euery
side
.
He
is
on
our
right
hand
by
hypocrisie
and
securitie
:
he
is
on
our
lefte
hande
by
tyrannes
and
desperation
.
Besids
all
this
,
so
great
is
his
vigilancie
,
that
he
is
neuer
farre
of
,
but
euer
at
hand
.
Therefore
the
Prophet
saith
:
My
soule
wayteth
on
the
Lorde
from
the
morning
watch
,
&c.
This
saying
of
the
heathen
is
well
knowne
:
The
patience
of
the
Gentiles
.
furor
fit
laesa
saepius
patientia
,
that
is
,
patience
being
often
times
hurt
,
is
turned
into
madnes
.
For
if
patience
suffer
any
thinge
,
it
commeth
of
a
certain
desperation
,
as
when
a
man
thus
thinketh
with
him selfe
:
All
that
I
suffer
is
but
in
vaine
.
This
patience
is
turned
into
fury
and
is
oppressed
with
desperation
.
The
patience
of
the
Christians
,
and
how
it
differeth
from
the
patience
of
the
heathen
▪
But
Christian
pacience
will
not
suffer
it selfe
to
be
oppressed
:
but
continually
taketh
hold
vpon
hope
,
whereby
at
length
it
preuaileth
and
getteth
the
victory
.
It
is
a
harde
thing
not
to
be
discouraged
with
such
trobles
as
daily
happen
in
matters
perteining
to
the
common
course
of
this
life
.
But
patiently
to
endure
those
afflictions
which
Dauid
by
his
owne
example
sheweth
that
Christians
which
haue
already
receiued
the
forgiuenes
of
sinnes
must
suffer
:
to
haue
a
stedfast
hope
in
the
bitter
vexations
of
sinne
and
accusations
of
conscience
,
and
patiently
to
suffer
all
other
aff●ictions
wherwith
Satan
vexeth
and
tormenteth
the
beleeuing
heart
,
this
is
in
deede
a
diuine
and
an
heauenly
vertue
,
and
such
a
conflicte
,
that
God
hath
promised
vnto
it
an
incorruptible
crowne
of
glory
.
Now
ensueth
an
exhortation
,
that
we
should
follow
this
example
of
Dauid
and
embrace
this
doctrine
.
Verse
.
7.
Let
Israel
waite
on
the
Lord
for
with
the
Lord
is
mercie
,
and
with
him
is
plentifull
redemption
.
This
is
in
deede
a
golden
verse
,
worthy
to
be
knowne
and
well
vnderstand
:
wherein
Dauid
wisheth
and
exhorteth
all
men
by
his
example
wholy
to
rest
and
to
continue
in
a
sure
hope
of
the
mercie
of
God
.
Faith
is
a
●inguler
and
inestimable
gifte
.
For
faith
is
not
so
lightly
to
be
esteemed
as
the
Papistes
teach
,
which
dreame
that
faith
is
a
qualitie
remaining
in
the
hart
,
with
the
which
the
hart
,
after
it
can
once
number
these
syllables
,
I
beleue
in
God
,
passeth
on
,
as
it
were
in
a
sleepe
.
For
they
that
haue
no
experience
of
those
conflictes
which
faith
must
endure
,
doe
but
laugh
vs
to
scorne
when
we
say
that
faith
is
a
principall
vertue
,
wherewith
onely
and
alone
we
are
iustified
,
deliuered
from
sinne
,
hell
,
death
and
damnation
.
For
it
is
true
that
the
wise
man
●aith
:
A
foole
vnderstandeth
not
,
except
ye
talke
of
those
things
which
are
in
his
owne
hart
.
These
things
therefore
which
we
attribute
vnto
faith
,
they
ascribe
vnto
charitie
,
&
preferre
charitie
aboue
faith
.
But
if
faith
be
set
forth
rightly
&
in
her
owne
colours
,
it
farre
excelleth
charitie
.
Faith
compared
with
charitie
.
For
behold
the
obiects
of
faith
.
It
fighteth
alone
before
God
against
Satan
,
who
neuer
resteth
,
but
warreth
against
faith
continually
,
and
that
euen
concerning
death
and
life
euerlasting
,
concerning
sinne
and
the
accusation
of
the
lawe
,
concerning
grace
and
the
remission
of
sinnes
.
Now
,
if
with
faith
you
compare
charitie
,
whose
office
is
to
be
exercised
in
releuing
the
miseryes
and
calamities
of
men
,
whether
they
haue
neede
of
comfort
or
succour
in
minde
or
in
body
,
who
seeth
not
howe
farre
faith
excelleth
charitie
?
For
howe
great
a
difference
is
there
betwene
God
&
man
?
betwene
corporall
necessities
&
eternal
death
?
These
are
therfore
the
exercises
of
faith
,
euen
in
the
greatest
dangers
to
fight
continually
against
Satan
in
the
presence
of
God
,
For
as
I
said
before
,
our
●ruel
enemie
will
giue
vs
no
breathing
,
no
time
of
rest
.
Wherfore
,
albeit
the
charitie
is
not
onely
a
goodly
vertue
,
but
also
extendeth
farre
in
comparison
of
other
moral
vertues
,
yet
is
faith
,
without
all
comparison
,
a
farre
more
excellent
&
heauenly
vertue
,
whether
ye
consider
the
obiects
therof
or
other
causes
.
The
ende
of
faith
.
For
this
is
the
fruite
of
faith
,
when
the
hart
feeleth
that
death
is
ouercome
by
the
death
of
Christ
that
sinne
also
is
put
away
,
&
the
law
abolished
by
grace
and
mercie
.
These
thinges
are
of
them selues
most
certaine
:
Yet
such
is
our
infirmitie
,
that
we
can
noe
certeinly
apprehend
them
,
and
therefore
we
are
terrified
with
the
cogitations
of
death
and
sinne
.
But
if
this
hope
and
trust
in
the
mercie
of
God
were
perfect
,
no
heauines
should
euer
oppresse
the
beleuing
hart
.
Therefore
Dauid
vseth
this
exhortation
,
that
Israell
,
after
it
hath
once
obteyned
this
mercie
,
why
we
must
still
waite
&
hope
.
should
still
perseuere
in
wayting
on
the
Lord
,
and
not
suffer
this
trust
and
confidence
in
the
mercie
of
the
Lord
,
to
be
wrested
from
him
.
And
here
he
hath
respect
to
that
great
conflict
,
wherein
the
mind
oppressed
with
calamities
,
beginneth
to
doubt
of
the
mercie
of
God
.
In
this
conflict
,
because
the
mind
doth
not
so
soone
feele
those
comforts
which
the
word
promiseth
and
faith
beleueth
,
as
it
would
doe
,
it
is
ready
to
despayre
.
Against
this
tentation
Dauid
armeth
vs
,
and
warneth
vs
to
be
mindfull
that
we
must
waite
on
the
Lorde
,
and
neuer
depart
from
the
word
,
or
beleue
any
thing
against
the
word
,
and
he
sheweth
the
cause
why
.
For
with
the
Lord
(
sayth
he
)
is
mercie
.
With
God
there
is
propitiation
and
mercie
:
therfore
there
is
no
anger
with
him
.
The
flesh
in
tentations
and
afflictions
,
thinketh
that
with
the
Lorde
there
is
nothing
but
wrath
.
The
holy
Ghost
therefore
comforteth
vs
,
and
goeth
about
to
plucke
this
opinion
out
of
our
hartes
,
&
pronounceth
that
there
is
mercie
and
goodnes
with
the
Lord
,
if
we
can
but
onely
waite
on
the
Lord
and
put
our
trust
in
him
.
This
testimonie
of
conscience
and
of
the
holy
Ghost
we
haue
great
neede
of
:
for
if
we
followe
our
owne
sense
,
we
shall
be
deceaued
and
finde
in
our selues
the
contrary
.
But
we
may
not
iudge
of
these
matters
according
to
our
owne
sense
or
as
we
feele
in
our selues
,
but
we
must
stand
to
the
worde
,
and
thus
thinke
with
our selues
,
that
these
are
matters
of
fayth
and
not
of
our
owne
sense
and
feeling
.
For
to
beleue
,
is
not
to
feele
.
Not
because
these
thinges
shall
neuer
be
felt
which
we
now
beleue
,
but
because
faith
must
go
before
feeling
and
experience
:
And
we
must
beleue
the
worde
,
although
we
feele
in
our
owne
hartes
and
iudgement
neuer
so
much
to
the
contrary
.
As
when
our
hartes
oppressed
with
calamities
doe
thinke
God
to
be
angrie
with
vs
,
not
to
care
for
vs
,
but
to
hate
vs
:
then
faith
cleane
contrary
must
thus
assure
it selfe
,
that
with
God
there
is
neither
anger
nor
hatred
,
that
he
neither
thinketh
of
punishment
nor
offence
:
but
although
he
suffer
vs
to
be
afflicted
,
yet
he
doth
it
not
to
the
ende
to
destroy
vs
.
For
with
him
sayeth
the
Psalme
is
mercie
.
Therefore
he
is
mindfull
of
vs
to
doe
vs
good
,
to
deliuer
vs
from
daungers
,
to
mortifie
our
sinnes
,
and
to
increase
his
other
good
giftes
in
vs
.
If
these
thinges
happen
not
to
the
wicked
,
what
maruell
is
it
?
For
either
they
beleue
not
,
or
else
if
they
doe
,
they
continue
not
.
Wherefore
let
vs
that
beleue
,
with
faith
ioyne
hope
also
:
so
that
albeit
our
owne
sense
and
hart
shall
worke
neuer
so
much
against
vs
,
and
that
God
shall
seeme
neuer
so
sharpe
an
enemy
in
punishing
vs
,
yet
let
vs
not
yeld
so
much
to
our
owne
sense
and
feeling
,
as
to
the
written
word
and
to
the
holy
Ghost
,
which
pronounceth
that
with
the
Lord
there
is
mercie
,
who
loueth
vs
&
seeketh
to
doe
vs
good
.
This
is
the
truth
of
the
holy
Ghost
,
that
we
should
thinke
,
yea
most
assuredly
beleue
,
In
tentations
we
must
rest
vpon
hope
,
and
beleue
the
word
rather
then
our
owne
experience
and
feeling
.
Rom.
5.3
.
that
with
the
Lord
there
is
no
anger
:
but
if
any
calamities
assayle
vs
,
as
pouertie
,
sicknes
,
vexation
of
minde
,
and
such
like
,
we
should
endure
these
tentations
with
faith
&
hope
,
declaring
our
patience
towards
God
,
and
hoping
for
deliuerance
at
his
hande
in
his
good
time
:
Like
as
Paule
also
writing
to
the
Romans
willeth
vs
to
reioyce
euen
in
our
afflictions
and
tentations
.
For
if
God
did
not
loue
vs
,
Satan
would
not
hate
vs
.
If
we
were
not
partakers
of
life
,
our
enemie
woulde
not
persecute
vs
with
death
.
So
those
which
are
most
iust
and
holy
,
because
they
hold
fast
the
hope
of
the
remission
of
sinnes
,
Satan
tempteth
most
of
all
wich
the
horror
of
sinne
,
yea
and
that
in
such
wise
,
as
some
times
the
taking
of
one
litle
cuppe
of
wine
,
or
of
one
word
vnaduisedly
escaped
,
he
maketh
such
a
sinne
,
that
baptisme
and
al
other
giftes
and
blessings
which
we
possesse
,
seeme
now
to
stande
vs
in
no
effect
:
Yea
many
times
euen
those
works
which
are
good
and
holy
,
he
reproueth
and
condemneth
as
most
wicked
,
that
he
may
bring
the
tender
and
timorous
conscience
into
heauines
.
All
these
thinges
,
I
say
,
the
godly
doe
finde
and
feele
.
But
if
we
should
follow
our
owne
sense
and
feeling
without
the
worde
,
howe
farre
and
how
miserably
should
we
wander
from
God
?
Thus
Satan
dealeth
not
with
the
Papistes
,
but
goeth
a
contrary
way
to
worke
,
excusing
,
yea
highly
commending
in
them
most
horrible
and
detes●able
crimes
as
excellent
vertues
.
Contrariwise
,
we
that
desire
and
endeuour
to
liue
according
to
the
will
of
God
,
and
moreouer
doe
teach
the
word
sincerely
and
faithfully
,
doe
often
times
suffer
such
trouble
and
vexation
of
conscience
,
as
if
we
liued
most
wickedly
.
We
must
learne
therefore
out
of
the
word
,
that
these
thinges
h●ppen
to
the
godly
,
and
must
be
ouercome
with
such
cogitations
as
the
holy
Ghost
here
setteth
forth
:
The
experience
which
the
word
teacheth
.
So
that
we
must
thus
thinke
with
our selues
:
I
am
called
to
the
Communion
and
partaking
of
the
merite
of
Christ
,
and
am
baptised
.
If
in
the
common
course
of
this
life
there
be
any
offences
by
me
committed
,
there
is
mercy
with
the
Lorde
,
and
in
hope
of
this
mercie
,
I
will
let
them
passe
.
Moreouer
,
our
doctrine
,
although
the
world
sclaunder
it
and
most
spitefully
persecute
it
,
must
needes
be
true
.
This
doctrine
,
after
that
we
once
beleue
in
Christ
,
sheweth
vnto
vs
that
with
the
Lord
there
is
nothing
else
but
mercie
.
For
God
can
no
otherwise
doe
,
but
loue
vs
and
bestowe
his
benefits
vpon
vs
.
Now
,
if
the
contrary
appeare
to
my
sense
and
feeling
,
I
passe
not
,
neither
if
I
should
die
for
it
,
would
I
suffer
this
knowledge
to
be
wrested
from
me
:
but
I
stedfastly
beleue
that
in
the
earth
beneath
,
and
in
the
heauen
aboue
there
is
nothing
else
but
mercie
.
Thus
to
beleeue
I
am
perswaded
,
not
by
feeling
,
or
by
mine
owne
experience
,
but
by
the
word
,
which
saith
:
that
with
the
Lord
there
is
mercie
for
me
and
all
that
doe
beleue
.
But
for
them
that
beleue
not
,
there
is
nothing
else
but
wrath
.
I
will
therefore
ouercome
my
tentations
with
the
word
,
and
will
write
this
promise
in
my
hart
,
that
since
I
beleue
in
Iesus
Christ
&
doubt
not
but
that
my
sinns
are
pardoned
through
his
blood
,
I
shall
not
be
confounded
,
although
all
sence
,
reason
and
experience
would
perswade
and
proue
to
me
the
contrary
.
In
my selfe
I
perceaue
nothing
vut
wrath
,
in
the
deuill
nothing
but
hatred
,
in
the
world
nothing
but
extreame
furie
and
madnes
.
But
the
holy
ghost
can
not
lye
,
which
willeth
me
to
trust
,
because
there
is
mercie
with
the
Lord
,
and
with
him
is
plentiful
redemption
.
Redemption
signifieth
deliuerance
,
Plentiful
redemption
.
and
that
generall
,
as
wel
from
the
faulte
as
from
the
punishment
,
but
specially
from
the
fault
.
This
redemption
he
calleth
great
and
plentifull
because
the
straitnes
of
our
hart
is
such
,
that
it
can
not
comprehend
the
same
.
For
when
we
pray
,
we
so
pray
,
that
it
seemeth
we
woulde
be
content
with
a
litle
.
So
they
that
are
in
trouble
&
heauines
of
minde
,
doe
wish
for
the
comfort
and
quietnes
of
one
day
.
They
that
are
in
pouertie
would
be
glad
to
haue
bread
for
the
present
day
.
When
we
pray
,
we
are
not
able
to
conceaue
what
great
thinges
God
wil
giue
vs
.
But
God
doth
not
thinke
this
enough
:
for
he
giueth
aboue
all
that
we
can
either
conceiue
or
aske
.
And
most
true
it
is
,
that
we
do
not
knowe
howe
or
what
to
aske
.
And
here
I
gladly
vse
mine
owne
experience
.
For
what
and
how
much
hath
he
giuen
vnto
me
alone
?
I
wished
no
more
but
that
the
horrible
abuse
of
the
Popes
pardons
might
be
taken
away
:
but
what
a
floode
of
wonderfull
and
incomparable
benefites
hath
followed
?
So
is
it
alwayes
true
,
that
no
man
dare
aske
so
much
of
God
,
as
God
is
ready
and
willing
to
giue
.
The
cause
hereof
is
the
straitnes
of
our
hart
,
the
slendernes
of
our
hope
,
and
weakenes
of
our
faith
.
This
plentiful
redemption
then
,
aboue
all
measure
exceedeth
all
our
petitions
and
desires
.
Wherefore
the
Lorde
hath
giuen
vs
all
a
forme
howe
we
shoulde
pray
.
For
if
we
had
not
this
forme
of
prayer
prescribed
vnto
vs
,
which
of
vs
durst
be
bold
to
aske
so
many
and
so
great
things
?
We
are
now
therefore
,
not
onely
made
conquerers
of
sinne
,
hell
and
death
by
the
merite
of
Christ
:
but
also
doe
feele
the
bountifull
and
liberall
hand
of
God
towardes
vs
euen
in
this
life
.
And
albeit
we
could
neuer
haue
bene
bold
to
aske
so
much
and
so
many
thinges
,
yet
notwithstanding
,
he
hath
giuen
vs
these
thinges
,
and
will
giue
vs
also
more
.
God
both
heareth
vs
graciously
,
and
giueth
vnto
vs
plentifully
.
Therefore
the
Prophete
saith
that
this
redemption
is
plentifull
,
because
it
exceedeth
our
capacitie
.
For
like
as
we
slenderly
beleeue
,
so
we
slenderly
aske
.
But
our
father
in
heauen
rayneth
plentifully
vppon
the
litle
poore
sparkes
of
our
prayer
,
and
small
droppes
of
our
faith
,
and
recompenseth
his
delay
in
giuing
,
with
great
abundance
.
For
although
we
must
still
waite
,
yet
is
our
deliuerance
so
much
the
greater
.
Iacob
,
which
is
Israell
,
waited
for
the
Lord
&
what
followed
?
That
people
so
mightely
increasing
and
multiplying
of
so
small
beginnings
,
afterward
chaunged
the
whole
world
:
And
if
Abraham
had
seene
all
his
posteritie
,
and
all
the
wonderful
actes
which
God
wrought
amongst
them
,
woulde
he
not
haue
said
(
thinke
you
)
that
he
coulde
neuer
haue
hoped
or
once
haue
thought
,
that
this
should
euer
haue
come
to
passe
?
True
it
is
,
that
Abraham
beleued
the
promise
of
God
:
But
that
there
should
be
such
a
wonderful
and
glorious
bewtie
of
his
posteritie
,
he
could
not
beleeue
because
of
the
straitnes
of
mans
hart
.
So
the
Church
after
Christ
,
prayed
for
the
aduancing
of
Gods
kingdom
,
and
after
this
praier
followed
the
ruine
of
the
Romane
kingdom
,
which
before
seemed
to
be
inuincible
.
We
likewise
pray
at
this
day
for
deliuerance
.
The
day
of
the
Lord
therefore
shall
come
,
and
shall
destroy
the
whole
world
,
with
all
the
power
of
Satan
&
hel
.
This
onely
therefore
let
vs
endeuour
,
that
we
may
continue
in
faith
&
hope
.
Then
shall
the
Lord
make
a
glorious
ende
of
all
our
troubles
.
For
God
wil
not
forsake
vs
,
except
we
first
giue
ouer
to
hope
and
pray
.
Let
the
faithfull
rest
therefore
in
this
comfort
,
that
their
oppression
and
affliction
shall
neuer
be
so
great
,
but
their
deliuerance
shal
be
greater
:
And
if
they
thinke
otherwise
,
they
thinke
not
well
.
The
effect
of
the
first
precept
.
For
this
is
the
summe
&
effect
of
the
first
precept
,
which
Dauid
here
expresseth
:
with
the
Lord
there
is
plenteous
redemption
.
For
this
is
to
be
a
god
in
deede
,
euen
to
redeme
and
to
deliuer
,
yea
&
that
with
greater
maiestie
and
glory
,
then
of
any
mortall
man
it
can
be
conceaued
.
Verse
.
8.
And
he
shall
redeme
Israel
from
all
his
iniquities
.
This
promise
is
a
conclusion
of
the
Psalme
.
Wherein
againe
he
sheweth
what
cause
he
had
to
pray
,
&
what
we
also
in
like
daunger
should
hope
for
.
And
in
deede
it
is
a
sweete
and
a
ioyfull
thing
to
behold
the
goodnes
of
the
Lord
,
not
onely
in
that
he
giueth
,
gouerneth
and
preserueth
this
life
,
but
much
rather
in
that
he
sheweth
him selfe
an
enemie
to
sinne
and
death
:
and
this
he
doth
to
saue
and
to
deliuer
vs
from
the
daunger
thereof
.
For
this
is
it
that
maketh
all
other
gifts
of
God
more
sweete
&
pleasant
.
For
although
we
know
that
we
are
the
creatures
of
God
,
yet
notwithstanding
,
because
we
are
oppressed
with
heauines
,
feare
,
death
,
the
gilt
of
conscience
and
such
other
calamities
,
we
can
not
enioy
the
giftes
of
God
with
a
free
and
a
chereful
hart
.
This
is
then
to
paynt
out
God
in
his
owne
colours
,
so
that
this
life
&
Gods
creatures
may
be
sweete
vnto
vs
,
when
he
is
sette
forth
according
to
this
verse
,
namely
that
he
will
deliuer
his
people
from
their
sinnes
,
slay
death
,
destroy
hel
,
and
treade
downe
Satan
vnder
his
feete
.
Such
a
God
is
the
God
of
those
that
beleue
:
that
beleue
I
say
.
For
they
that
beleue
,
although
they
be
weake
and
feeble
harted
,
and
vexed
of
the
deuill
and
death
,
yet
they
knowe
that
God
is
their
deliuerer
from
all
their
iniquities
.
Therefore
they
are
reysed
vppe
with
comfort
and
begin
to
hope
,
wayting
for
deliuerance
promised
in
the
word
.
Ye
shall
therefore
apply
this
verse
to
this
ende
,
A
definition
of
God
,
and
what
he
is
properly
.
that
it
may
be
as
a
definition
what
is
the
office
of
God
,
and
what
his
will
is
properly
to
doe
:
namely
that
he
will
haue
to
doe
with
sinners
,
that
he
will
abolish
sinne
&
create
life
,
righteousnes
&
all
good
thinges
.
Now
,
the
meane
whereby
God
worketh
these
thinges
,
you
know
is
Christ
,
whom
he
sent
into
this
world
and
layed
vppon
him
the
punishment
of
death
,
that
they
which
beleue
on
him
,
might
obteine
remission
of
their
sinnes
and
be
made
the
children
of
God
.
Thus
teacheth
and
treateth
the
whole
Psalme
:
not
of
this
externall
life
or
good
workes
,
but
onely
of
faith
and
hope
towards
God
through
Christ
,
and
of
the
finall
victorie
ouer
sinne
and
death
.
For
these
things
are
not
gotten
by
the
workes
and
power
of
man
,
but
by
the
worke
and
power
of
God
alone
:
and
they
are
communicated
vnto
vs
,
because
there
is
mercie
with
the
Lorde
,
and
with
him
is
plentifull
redemption
.
This
is
the
onely
meanes
and
the
way
whereby
this
victorie
is
gotten
.
The
doctrine
of
works
hath
an
other
end
,
and
is
so
to
be
taught
,
that
the
glory
of
God
and
the
merite
of
Christ
be
nothing
thereby
diminished
:
like
as
we
by
the
grace
of
Christ
haue
sincerely
and
faithfully
euery
where
handled
this
doctrine
.
God
graunt
that
the
same
light
may
shine
also
to
our
posteritie
.
Amen
.
The
.131
.
Psalme
.
Lorde
myne
hart
is
not
hautie
,
&c.
The
argument
of
the
Psalme
.
This
Psalme
treateth
in
a
maner
of
the
same
matter
that
the
Psalme
going
before
speaketh
of
,
sauing
that
the
former
Psalme
expresseth
the
contrary
more
plainely
and
largely
:
Whereby
he
most
liuely
paynteth
out
an
afflicted
conscience
,
oppressed
with
the
feeling
and
burthen
of
sinne
.
This
Psalme
hath
bene
heretofore
vsed
of
the
diuines
against
all
maner
of
pride
and
presumption
,
Pride
is
a
vice
common
vnto
all
men
.
a
common
vice
of
all
mankind
,
and
from
the
which
there
is
not
one
of
vs
free
:
neither
can
it
be
cured
by
any
other
remedy
,
then
either
by
the
grace
of
God
,
or
by
the
wrath
of
God
,
that
is
,
when
either
the
godly
by
afflictions
are
corrected
with
fatherly
chastisement
,
or
the
wicked
are
plaged
with
seuere
punishment
.
By
these
meanes
presumption
the
naturall
vice
of
all
men
,
is
cured
:
Otherwise
it
is
not
possible
but
that
man
should
presume
,
either
of
his
owne
wisedom
,
Wisedome
maketh
men
proude
.
or
of
his
owne
power
,
or
of
his
owne
righteousnes
.
This
pride
afterwardes
bringeth
foorth
contention
.
As
,
for
example
,
we
see
how
many
and
sundry
wayes
men
are
exercised
with
such
matters
as
perteyne
to
the
ostentation
,
or
to
the
praise
and
commendation
of
the
witte
&
wisedome
of
man
.
For
here
one
man
thinketh
better
of
him selfe
then
of
an
other
:
one
man
will
be
counted
wiser
and
better
learned
then
an
other
.
What
will
such
wittes
doe
(
thinke
you
)
when
they
shall
afterwardes
come
to
the
handling
of
Gods
matters
?
A
dutch
prouerbe
.
whereof
riseth
this
prouerbe
among
the
Germanes
:
They
which
attempt
that
they
can
not
bring
to
passe
,
are
worthely
plagued
.
But
who
are
they
,
I
pray
you
?
Forsoth
euen
the
whole
world
.
For
what
is
he
that
is
contented
with
his
own
gift
,
&
attempteth
not
somewhiles
to
do
better
&
more
exactly
,
then
he
is
able
to
accomplish
?
Wherfore
the
third
euill
necessarily
followeth
,
that
like
as
presumption
breaketh
quietnes
&
concord
,
&
alwayes
as
a
fruitful
mother
breedeth
strife
&
dissention
:
so
at
the
last
followeth
vanitie
of
vanities
,
&
the
attempts
of
the
wicked
are
all
in
vaine
.
This
vice
reacheth
&
reigneth
farre
,
Two
meanes
to
reforme
the
vice
of
pride
&
presumption
.
&
can
not
be
cured
by
any
other
remedie
(
as
I
haue
sayd
)
then
either
by
grace
or
by
wrath
.
By
grace
,
I
meane
,
when
by
affliction
our
harts
are
humbled
and
we
brought
to
this
point
,
that
we
can
thinke
modestly
of
our
owne
gift
.
By
wrath
,
when
God
oppreseth
the
wicked
with
punishments
and
plagues
,
&
taketh
them
away
as
he
take
away
Pharao
,
whose
stubbernes
and
obstinacie
could
not
be
cured
,
but
by
destruction
in
the
redde
sea
.
So
the
Beniamites
did
not
cease
from
their
furie
,
vntill
they
were
almost
consumed
.
In
like
maner
Absolon
could
neuer
be
quiet
vntill
he
was
hanged
vpon
a
tree
.
Arius
also
&
Cerinthus
,
with
many
authors
of
newe
sectes
and
errors
in
these
our
daies
,
could
neuer
rest
vntil
they
came
to
such
an
end
as
their
acts
&
enterprises
did
deserue
.
Thus
commeth
it
to
passe
,
that
when
the
wicked
haue
once
taken
their
course
,
like
vnto
a
wilde
horse
,
they
neuer
rest
vntil
they
come
to
a
miserable
ende
.
The
same
ha●●eth
also
to
all
those
which
seeke
to
be
iustified
by
workes
.
The
Phariseis
neuer
ceased
to
persecute
the
Gospel
and
to
trust
in
their
own
righteousnes
,
vntill
Ierusalem
,
the
kingdom
&
the
priesthood
were
vtterly
destroyed
.
This
is
the
ende
of
presumption
when
it
is
not
bridled
and
repressed
by
the
worde
.
True
it
is
therefore
that
this
enormitie
can
not
be
remedied
,
but
either
by
grace
or
by
wrath
.
Thus
generally
,
in
a
maner
they
vnderstand
this
Psalme
to
be
written
against
pride
and
presumption
.
This
Psalme
speaketh
of
spirituall
pride
.
But
,
in
my
iudgement
,
it
may
be
more
aptly
applyed
vnto
the
spirituall
pride
of
mans
own
righteousnes
.
For
(
as
before
I
haue
sayd
)
,
these
three
thinges
make
men
proud
,
wisedom
,
power
&
righteousnes
.
You
may
therfore
,
if
you
list
,
make
three
kinds
of
pride
according
to
these
three
obiects
.
For
they
are
giftes
of
God
distributed
vnto
men
,
and
haue
their
measure
and
their
meane
appointed
vnto
them
.
They
therefore
that
are
wise
,
are
wise
according
to
their
measure
,
and
can
not
be
more
wise
.
They
which
are
mightie
,
are
mightie
according
to
their
measure
,
and
can
not
be
more
mightie
.
Likewise
they
which
are
righteous
,
are
righteous
according
to
their
measure
,
and
can
not
be
more
righteous
.
But
pride
maketh
them
desirous
to
seeme
more
wise
,
more
mightie
&
more
righteous
then
they
are
in
deede
.
Hereupon
it
followeth
,
that
when
the
matter
commeth
to
the
triall
,
and
sinne
striueth
with
righteousnes
,
exceeding
her
owne
gift
and
measure
,
then
is
righteousnes
ouercome
and
made
desperation
,
which
oftentimes
driueth
hypocrites
to
the
halter
.
Pride
at
the
length
is
confounded
.
So
it
commeth
often
times
to
passe
,
that
impotency
fighteth
against
power
,
&
ouercommeth
:
As
it
hapned
to
the
Israelites
fighting
against
the
one
onely
tribe
of
Beniamin
.
In
like
maner
foolishnes
many
times
ouercommeth
&
confoundeth
wisedom
.
And
of
this
strange
successe
what
is
the
cause
?
Forsoth
euen
this
,
that
men
doe
not
trust
in
the
Lord
,
but
presume
of
their
owne
wisedom
,
power
&
righteousnes
,
contrary
to
the
word
and
will
of
God
.
For
God
will
haue
vs
to
trust
onely
in
his
power
and
mercie
.
But
thus
will
men
haue
it
,
and
thus
they
thinke
,
that
they
are
mighty
,
righteous
and
wise
to
this
ende
,
that
they
should
trust
in
these
titles
and
presume
therof
.
Wherefore
this
they
finde
at
length
and
that
iustly
,
that
they
are
most
miserable
and
vnhappy
.
For
why
do
they
not
that
which
they
are
able
,
&
why
enterprise
they
that
which
they
are
not
able
to
doe
?
Most
worthy
are
they
therefore
,
to
be
punished
and
plagued
,
according
to
the
Dutch
prouerbe
,
because
they
attempt
that
which
they
are
not
able
to
accomplish
.
Let
vs
therefore
abide
in
humilitie
,
and
let
vs
thinke
moderatly
and
modestly
of
our
owne
gift
.
Let
vs
not
iudge
other
:
let
vs
not
oppresse
other
:
let
vs
not
be
wittie
&
busie
in
other
mens
affaires
:
but
let
vs
doe
that
which
pertaineth
to
our
vocation
,
and
let
euery
one
of
vs
so
much
the
more
diligently
fight
against
this
vice
,
by
how
much
we
finde
and
fele
the
same
to
be
fixed
and
rooted
in
our
nature
and
in
euery
one
of
vs
:
albeit
it
sheweth
it selfe
in
one
more
and
in
an
other
lesse
,
as
also
the
historyes
of
the
Gentiles
and
heathen
men
doe
declare
.
For
Cicero
was
more
ambitious
then
Demosthenes
,
paraduenture
because
he
lyued
in
a
greater
kingdom
and
a
mightie
Monarchie
.
Likewise
Iulius
Caesar
was
more
ambitious
then
Augustus
.
So
in
spirituall
matters
,
Pharao
had
an
obstinacie
ioyned
with
pride
.
To
conclude
,
all
the
examples
both
of
the
holy
Scriptures
and
also
of
the
Gentiles
doe
shewe
this
to
be
the
ende
and
successe
of
proud
and
presumptuous
persons
,
that
suddenly
the
wrath
of
God
falling
vppon
them
when
they
least
of
all
feare
it
,
they
are
confounded
and
miserably
perish
.
But
(
as
I
haue
said
)
we
will
leaue
this
generall
interpretation
,
and
apply
this
Psalme
to
the
spirituall
pride
which
consisteth
in
the
opinion
of
mans
owne
righteousnes
.
Verse
.
1.
Lord
mine
harte
is
not
hawtie
,
neither
are
mine
eyes
loftie
,
neither
haue
I
walked
in
great
matters
and
hid
from
me
.
In
that
Dauid
thus
glorieth
&
reioiceth
,
he
doth
it
being
taught
by
his
owne
experience
.
As
if
he
said
:
I
haue
proued
what
an
euill
thing
it
is
,
to
be
hautie
and
high
minded
,
and
to
rest
securely
in
the
opinion
of
righteousnes
.
Wherefore
I
wil
no
more
be
now
high
minded
:
I
will
not
glory
any
longer
in
mine
owne
righteousnes
.
For
the
proud
Pharisey
which
braggeth
that
he
is
not
as
other
men
be
,
when
his
conscience
beginneth
once
to
accuse
him
,
forthwith
is
cast
down
and
stricken
with
terror
,
and
is
not
able
to
stand
against
the
least
sinne
.
I
speake
not
of
the
huge
mountaines
and
seas
of
sinnes
and
iniquities
,
which
in
a
moment
do
swallow
vp
and
consume
the
proude
and
secure
.
It
is
good
therefore
(
saith
he
)
,
O
Lord
that
thou
hast
humbled
me
,
and
hast
schooled
me
by
afflictions
,
that
I
should
not
be
proude
,
that
I
shoulde
not
seeme
holy
in
myne
owne
conceite
,
that
I
should
not
make
my selfe
as
a
Iudge
and
a
Censour
,
The
Iusticiaries
iudge
&
condemne
rashly
.
iudging
and
condemning
al
men
.
For
that
is
the
propertie
of
all
Iusticiaries
and
such
as
trust
in
their
owne
righteousnes
,
holines
and
perfection
.
As
the
example
of
the
Pharisey
in
the
Gospell
doth
declare
,
whiche
is
not
content
to
recken
vp
his
owne
vertues
and
good
workes
,
but
with
all
he
must
needs
condemne
the
poore
Publicane
.
This
is
the
sinne
of
naturall
and
morall
righteousnes
or
of
the
righteousnes
of
the
lawe
,
to
condemne
others
,
to
presume
and
to
clyme
euen
to
the
iudgement
seate
of
God
,
and
to
pronounce
sentence
against
those
whom
they
thinke
,
not
to
be
so
perfect
as
them selues
.
He
that
is
a
ioly
Citizen
or
a
learned
lawer
thinketh
highly
of
him self
,
and
maketh
him selfe
as
it
were
a
certaine
idoll
vnto
him selfe
,
but
others
he
condemneth
and
in
comparison
of
him self
proudly
contemneth
.
The
husbandman
,
when
he
seeth
any
fault
in
the
Magistrate
,
thinketh
as
did
that
seruaunt
in
the
Poet
:
Oh
,
why
was
not
I
made
a
King
,
a
Ruler
,
a
Magistrate
?
These
be
but
politike
matters
ful
of
vanities
&
most
fond
follyes
and
folishnes
,
and
yet
there
is
none
of
vs
all
which
are
able
therein
to
bridle
and
moderate
our selues
except
the
holy
Ghost
doe
guide
and
rule
our
hartes
,
There
is
no
cause
why
a
man
should
more
presume
of
his
owne
righteousnes
then
of
the
art
or
handycraft
which
he
exerciseth
.
and
teach
vs
that
this
righteousnes
,
whether
it
be
naturall
or
moral
,
is
but
as
a
worke
of
mans
hand
,
which
maketh
vs
no
whit
the
better
before
God
.
And
in
deede
there
is
no
man
so
foolish
that
will
thinke
him selfe
the
better
Christian
or
more
acceptable
before
God
,
because
he
is
a
Tayler
,
a
Carpenter
or
a
Shoomaker
:
And
yet
,
although
the
case
be
all
one
,
there
is
no
man
which
doth
not
presume
of
this
righteousnes
,
whether
it
be
morall
or
natural
,
except
the
holy
Ghost
bridle
him
and
bring
him
into
the
right
way
.
For
it
hath
a
goodly
shew
of
holynes
,
and
therfore
it
putteth
vppe
the
mindes
of
men
with
pride
,
vntill
they
be
humbled
of
the
Lorde
,
and
so
learne
that
there
is
no
helpe
in
this
righteousnes
before
the
iudgement
of
God
.
The
moste
notable
personages
in
aduersitie
are
commonly
oppressed
with
anguish
and
sorrowe
.
How
often
haue
we
sene
,
that
great
&
notable
diuines
,
which
liued
among
men
with
a
maruelous
shew
of
holines
,
&
with
a
great
presumption
of
their
own
righteousnes
,
at
length
when
death
approched
,
haue
falne
into
desperation
,
&
fled
to
most
vaine
&
foolish
trifles
for
help
&
succour
,
in
so
much
the
not
only
yet
liuing
they
wrapped
them selues
in
a
fryers
coule
,
but
also
being
dead
were
buried
in
the
same
.
So
,
I
remember
,
that
a
notable
man
&
among
lawyers
of
name
&
fame
the
chiefest
,
when
he
was
at
the
point
of
death
vttered
these
words
:
O
si
subulcus
potius
quam
iure
consultus
fuissem
.
Oh
(
saith
he
)
that
I
had
bene
a
swineheard
rather
then
a
lawyer
.
For
he
perceaued
that
in
that
daunger
the
administration
of
iustice
,
be
it
neuer
so
exact
,
helpeth
nothing
.
In
like
case
,
when
Cicero
saw
him self
to
be
in
daunger
through
the
power
of
Augustus
and
Antonius
his
aduersaries
,
he
perceiued
that
there
was
no
comfort
nor
succour
to
be
found
in
all
his
great
knowledge
and
learning
:
but
that
all
his
learning
,
and
all
that
great
studie
and
knowledge
of
philosophie
vanished
away
and
auailed
him
nothing
.
The
same
hapned
likewise
to
Demosthenes
flying
from
Antipater
.
To
conclude
,
all
such
examples
doe
teach
that
to
be
most
true
which
Salomon
sayth
:
He
that
exalteth
his
house
,
seeketh
destruction
.
But
this
our
Courtiers
doe
not
beleue
.
They
clyme
&
loue
to
be
aloft
,
they
seeke
to
rule
,
and
in
deed
they
rule
euen
as
he
that
driueth
the
cart
vntil
it
sticke
fast
in
the
myre
,
and
can
neither
goe
forward
nor
backward
.
And
this
is
the
cause
that
kingdomes
and
common
weales
are
,
in
a
maner
,
nothing
else
,
but
ruines
and
destructions
.
Who
would
thinke
,
if
he
consider
the
ciuill
gouernment
which
was
vnder
the
first
Emperours
,
that
the
Romane
Empire
,
yea
and
many
other
common
weales
also
,
could
continue
the
space
of
one
day
?
For
,
as
Titus
Liuius
sayth
,
they
can
neither
abide
their
faultes
to
be
touched
,
nor
remedies
to
be
applyed
thereunto
,
and
therefore
they
fall
of
their
owne
sway
,
as
an
house
that
is
builded
to
high
.
But
the
daunger
is
much
greater
when
in
Religion
men
haue
proud
lookes
and
proud
hartes
,
and
walke
in
such
matters
as
are
hidden
from
them
:
that
is
to
say
,
when
they
please
them selues
because
of
their
holines
,
&
thinke
that
they
sitt
in
Gods
owne
lappe
,
and
yet
know
nothing
of
the
free
mercie
of
God
in
Christ
,
and
the
forgiuenes
of
sinnes
,
but
walke
altogither
in
their
owne
workes
,
and
say
with
the
Pharisey
,
Verse
.
2.
When
I
did
humble
my
soule
and
cause
it
to
keepe
silence
,
then
was
I
as
a
childe
that
is
wayned
from
his
mother
.
Here
he
sheweth
plainly
by
his
owne
experience
,
what
daunger
it
is
for
a
man
to
trust
to
his
owne
righteousnes
.
Wherefore
let
vs
learne
what
these
wordes
in
the
Epistle
to
the
Hebrewes
:
The
sinne
hanging
fast
on
or
cleaning
fast
vnto
vs
,
I
caused
my
soule
(
sayth
he
)
to
keepe
silence
and
humbled
my selfe
.
I
sayd
vnto
my
soule
:
be
still
:
glory
not
,
hold
thy
peace
.
When
he
sayth
:
I
caused
my
soule
to
keepe
silence
,
the
hebrew
word
signifieth
to
confound
or
bring
to
nothing
:
As
in
Osea
it
is
sayd
:
A
similitude
of
an
infant
.
The
Prophet
speaketh
here
of
a
matter
of
great
importance
,
and
yet
this
similitude
seemeth
to
set
forth
some
light
or
smal
matter
.
For
why
doth
he
rather
take
his
similitude
of
a
childe
,
then
of
a
man
which
is
growne
to
his
full
strength
?
But
this
is
not
onely
a
fitte
,
but
also
a
very
goodly
and
a
pleasant
similitude
.
For
what
greater
miserie
can
happen
to
a
child
,
then
to
be
wayned
and
kept
from
the
mothers
breast
?
This
seemeth
to
the
infant
a
very
death
and
destruction
.
So
saith
he
here
:
When
I
was
ledde
away
with
the
spirite
of
pride
and
securitie
,
and
lost
the
dugge
of
Gods
heauenly
grace
,
that
is
to
say
,
of
the
remission
of
sinnes
and
of
the
free
mercie
of
God
in
Christe
,
then
was
I
in
deede
like
vnto
a
childe
which
hath
lost
his
mother
,
without
whose
ayde
and
succour
he
can
not
liue
:
that
is
,
I
was
brought
to
extreme
and
most
certaine
daunger
of
death
and
condemnation
.
Wherfore
the
Prophet
leadeth
vs
here
to
that
necessary
distinction
betwene
the
law
&
the
Gospel
.
The
doctrin
of
the
law
.
For
the
law
is
a
necessary
doctrine
to
beat
downe
the
pride
of
sinne
in
vs
,
which
riseth
of
that
confidence
of
our
owne
righteousnes
.
There
is
also
(
as
before
I
haue
said
)
a
presumption
in
riches
,
power
&
wisdom
:
but
that
presumption
may
be
cured
many
wayes
.
But
this
which
presumeth
of
our
own
righteousnes
,
is
vncurable
except
that
waining
come
wherof
Dauid
here
speaketh
:
by
the
meanes
wherof
our
conscience
being
stirred
vp
through
the
terror
of
the
law
,
is
forced
to
examine
our
life
,
our
maners
&
conuersation
.
But
because
we
are
constrained
to
confesse
,
that
we
haue
many
waies
offended
against
that
law
,
it
can
not
be
,
but
that
certaine
desperation
must
needs
follow
,
except
Christ
,
as
a
tender
&
louing
mother
,
giue
vnto
vs
that
dugge
of
grace
,
&
reise
vp
our
oppressed
&
afflicted
soules
.
So
Iudas
was
driuen
to
the
halter
by
the
sight
of
his
sinne
.
For
there
is
no
remedy
wherby
the
seely
conscience
tormented
with
sinne
,
can
be
healed
,
but
this
alone
,
to
beleue
(
as
the
former
Psalme
teacheth
)
that
with
the
Lord
there
is
mercy
&
plentifull
redemption
.
This
is
the
voice
of
the
Gospel
,
The
voyce
and
doctrine
of
the
gospel
which
must
follow
the
law
:
wherunto
also
there
is
a
way
prepared
by
the
law
.
For
like
as
our
sinnes
must
be
reproued
&
accused
:
so
the
terror
which
this
accusation
bringeth
,
hath
need
of
consolation
.
Wherefore
the
true
consolation
and
the
true
[
*
](A06500-e23990-b)
*
This
propitiation
is
not
for
famed
or
for
small
sinnes
:
but
for
true
sinnes
&
for
great
,
yea
&
the
greatest
sinnes
.
propitiation
which
is
sette
forth
in
the
Gospell
,
perteineth
to
true
sinnes
which
driue
a
man
downe
to
hell
,
vnlesse
they
be
cured
by
the
mercie
of
God
set
forth
vnto
vs
in
Christ
.
For
mercie
pertaineth
not
to
fained
sinnes
,
but
to
true
sinnes
which
kill
and
condemne
the
soule
.
This
order
therefore
is
to
be
obserued
,
that
when
we
glorie
or
presume
of
our selues
and
become
secure
,
then
should
the
lawe
and
Moises
come
with
his
bright
shining
face
,
which
our
weaknes
can
not
abide
,
&
yet
notwithstanding
it
can
not
auoyd
the
same
.
Now
,
after
that
the
lawe
and
Moises
haue
done
their
office
in
this
sort
by
accusing
the
conscience
and
threatening
the
iudgemence
of
God
for
sinne
and
punishment
for
the
same
,
then
is
there
place
and
opportunitie
for
Christ
to
come
with
the
dugge
of
grace
,
to
comfort
and
refresh
the
wayned
child
crying
for
sucke
,
and
seeking
the
mothers
breast
.
Wherefore
this
is
an
excellent
similitude
,
which
setteth
forth
vnto
vs
,
first
our
owne
weakenes
,
namely
that
there
is
in
vs
no
strength
at
all
whereby
we
may
be
able
to
withstande
Satan
and
to
heale
our
wounded
conscience
:
then
also
the
mercie
of
God
and
power
of
his
word
whereby
he
susteyneth
and
nourisheth
vs
,
as
a
mother
nourisheth
her
childe
with
milke
,
stilleth
it
and
kepeth
it
from
crying
.
So
the
Gospell
is
both
the
wombe
of
God
in
the
which
we
are
caried
,
formed
,
and
fashioned
by
the
spirit
of
Christ
,
and
also
it
is
the
dugge
wherby
we
are
nourished
&
fed
.
Wherfore
if
we
once
lose
this
dugge
,
we
are
as
children
wayned
from
the
mothers
brest
.
The
difference
betwen
the
law
and
the
Gospell
in
vse
and
practise
is
very
hard
.
Some
thinke
them selues
highly
learned
in
these
matters
,
and
that
they
know
them
wel
enough
.
But
take
ye
heede
,
and
beware
of
this
presumption
.
Recken
your selues
in
the
number
of
scholers
and
learners
.
For
Satan
is
so
craftie
,
that
he
can
easily
take
away
this
distinction
,
and
force
vppon
vs
in
steede
of
the
Gospell
the
law
,
and
againe
,
in
steede
of
the
lawe
the
Gospel
.
For
how
often
commeth
it
to
passe
,
that
poore
and
miserable
consciences
in
the
agony
of
death
lay
hold
vpon
certain
sentences
of
the
Gospel
,
which
doe
in
deede
pertaine
vnto
the
lawe
,
and
thereby
lose
the
sweete
comfort
and
consolation
of
the
Gospell
?
As
for
example
:
If
thou
wilt
enter
into
life
,
keepe
the
commaundements
.
Again
,
Not
euery
one
that
sayth
,
Lord
,
Lord
,
shall
enter
into
the
kingdom
of
heauen
.
With
such
sentences
poore
and
seely
consciences
are
so
brused
and
broken
,
that
they
can
see
nothing
but
what
they
haue
done
,
and
what
they
ought
to
haue
done
:
Also
what
God
requireth
,
and
what
he
forbiddeth
.
These
things
whiles
troubled
&
afflicted
consciences
doe
beholde
,
they
forget
what
so
euer
Christ
hath
done
,
or
God
by
Christ
hath
promised
to
do
for
our
comfort
.
Wherfore
let
no
man
presume
of
the
fulnes
and
perfection
of
his
knowledge
in
these
matters
.
In
wordes
this
distinction
is
easie
to
be
made
,
but
in
death
and
daungers
we
finde
how
vnable
we
are
to
play
the
good
Logicians
,
when
we
must
dispute
of
the
thinges
which
we
haue
done
or
ought
to
haue
done
:
when
the
lawe
obiecteth
in
this
maner
against
vs
:
This
hath
God
commaunded
thee
to
do
and
thou
hast
not
done
it
,
but
hast
done
the
contrary
:
Wherfore
thou
shalt
be
damned
according
to
the
sentence
of
the
lawmaker
.
Here
he
that
is
a
good
Logician
putteth
a
difference
betwene
the
law
and
the
Gospel
,
and
graunteth
,
that
in
deede
he
hath
not
kept
the
law
.
Notwithstanding
(
saith
he
)
vppon
this
antecedent
or
former
proposition
doth
not
followe
this
consequence
,
that
I
should
therefore
despaire
and
be
damned
.
For
the
Gospel
commaundeth
me
to
beleue
in
Christ
,
and
to
trust
vnto
the
workes
,
the
merites
and
the
righteousnes
of
Christ
.
He
that
vnderstandeth
this
,
and
taketh
holde
on
this
brest
or
dugge
of
the
Gospel
,
is
safe
and
is
sure
of
the
victory
:
but
he
that
apprehendeth
it
not
,
muste
needes
perish
and
despaire
.
In
this
doctrine
therefore
touching
our
righteousnes
before
God
there
is
great
daunger
.
We
must
not
presume
therefore
,
but
walke
in
feare
&
humilitie
.
For
if
presumption
in
politike
&
worldly
matters
,
when
men
are
proude
of
their
riches
power
or
wisedom
,
is
not
without
daunger
:
in
diuine
matters
it
is
much
more
dangerous
,
yea
most
daungerous
and
damnable
,
and
yet
notwithstanding
there
it
reigneth
most
of
all
.
For
Satan
commeth
to
the
children
of
God
,
and
laboureth
with
all
might
and
subtiltie
to
bring
them
to
presumption
and
securitie
.
Wherefore
they
must
fight
continually
against
this
hidde
and
lurking
poyson
:
and
aboue
all
thinges
they
muste
beware
that
they
flatter
not
them selues
as
though
they
knew
well
enough
the
distinction
of
the
lawe
and
the
Gospell
.
In
deede
thou
mayst
knowe
it
:
but
consider
wel
whether
thou
hast
sure
hold
thereof
,
so
that
it
cannot
be
wrested
from
thee
by
Satan
&
thine
owne
conscience
.
Paule
plainely
confesseth
that
he
hath
not
yet
attained
to
this
knowledge
,
So
it
goeth
with
vs
all
.
We
turne
our
face
vnto
the
marke
,
and
this
is
the
race
wee
runne
,
that
we
may
attaine
vnto
the
marke
.
But
that
will
not
be
vntill
this
flesh
be
put
of
and
layed
in
the
earth
.
Wherefore
in
the
meane
season
let
vs
walke
in
feare
and
humblenes
of
harte
,
with
hartie
prayer
,
that
the
light
which
he
hath
opened
vnto
vs
,
he
will
not
suffer
to
be
put
out
,
but
that
he
will
dayly
lighten
our
mindes
and
make
perfecte
the
worke
which
he
hath
begunne
in
vs
.
Thus
who
so
doe
not
,
shall
be
ouerwhelmed
and
oppressed
with
desperation
,
and
shall
be
like
vnto
children
that
are
wayned
and
put
a
parte
from
their
mothers
breastes
.
Verse
.
3.
Let
Israell
wait
on
the
Lord
[
or
trust
in
the
Lord
]
from
henceforth
and
for
euer
.
This
verse
sheweth
plainly
that
the
Prophet
speaketh
here
of
that
presumption
which
is
contrary
to
faith
,
and
is
called
the
presumption
of
mans
owne
righteousnes
.
Therefore
he
exhorteth
the
faithfull
to
trust
in
the
Lord
,
and
withall
to
abide
in
humilitie
.
to
mortifie
that
trust
and
confidence
which
man
hath
in
the
lawe
and
in
his
owne
righteousnes
.
This
shall
ye
doe
(
saith
he
)
if
ye
trust
in
the
Lord
,
not
onely
for
this
day
or
to
morrowe
,
but
now
and
for
euer
.
So
that
ye
muste
haue
a
certaine
continuall
and
a
constant
presumption
(
if
I
may
so
say
)
of
the
mercie
of
God
,
of
the
forgiuenes
of
sinnes
,
and
of
the
righteousnes
that
commeth
by
Christ
.
Contrariwise
,
ye
must
beware
that
ye
neuer
presume
of
your
owne
workes
:
albeit
they
ought
to
be
holy
and
according
to
the
law
of
God
.
For
this
naked
,
and
this
onely
trust
ought
to
remaine
,
which
is
called
the
confidence
of
the
free
mercy
of
God
,
offered
vnto
vs
in
Christ
.
This
trust
is
sure
and
neuer
deceiueth
vs
.
For
God
is
no
lyer
,
but
faithfully
performeth
that
he
hath
promised
.
Doe
thou
therefore
but
trust
,
and
still
faithfully
rest
vpon
his
promise
,
But
here
we
are
not
without
daunger
of
the
deuill
,
whiche
goeth
about
with
all
his
might
and
power
,
to
bring
vs
from
this
assuraunce
and
trust
of
the
mercie
of
God
towardes
vs
in
Christ
.
Wherefore
we
must
fight
,
and
with
continuall
battaile
practise
this
doctrine
against
the
deuill
and
spirituall
wickednes
,
which
by
all
meanes
goe
about
,
first
to
lift
vs
vp
with
pride
and
presumption
,
and
afterwards
to
throwe
vs
downe
againe
to
desperation
.
But
God
worketh
a
contrary
way
.
For
first
he
terrifieth
vs
and
casteth
vs
downe
,
that
afterwards
he
may
raise
vs
vp
againe
.
He
bringeth
vs
downe
to
hel
,
that
he
may
bring
vs
back
againe
.
The
dugge
of
grace
also
he
sometimes
taketh
from
vs
,
that
we
may
learne
what
our
owne
righteousnes
is
wont
to
doe
,
namely
to
oppresse
vs
with
desperation
.
And
this
he
doth
to
the
ende
that
wee
hauing
experience
thereof
,
should
not
followe
our
owne
sense
and
reason
,
but
raise
vp
our selues
with
a
sure
hope
&
trust
in
Christe
,
whereby
the
dead
are
restored
to
life
and
saued
.
This
mercie
is
as
a
strong
heauen
or
firmament
ouer
vs
,
wherwith
we
beeing
couered
,
are
safe
and
sure
where
so
euer
we
be
.
The
.132
.
Psalme
.
Lorde
remember
Dauid
,
&c.
This
Psalme
,
The
argument
of
the
Psalme
.
whether
it
be
Salomons
(
as
it
seemeth
)
or
whether
it
be
Dauids
,
it
is
a
prayer
for
the
kingdom
&
the
Priesthood
:
for
these
two
are
the
most
principall
giftes
of
God
in
this
worlde
:
Wherefore
they
haue
neede
of
prayer
and
the
helpe
of
God
,
to
defend
them
against
the
deuill
,
whose
double
title
ye
knowe
,
which
Christ
giueth
vnto
him
in
the
Gospel
of
Iohn
when
he
calleth
him
a
lyer
and
a
murtherer
.
For
he
resteth
not
,
but
busily
laboureth
&
seeketh
by
all
meanes
possible
,
to
replenish
the
world
with
lyes
&
murthers
.
Against
these
two
policies
and
kingdoms
of
the
deuill
,
God
hath
erected
two
other
kingdoms
,
the
politike
state
,
and
the
priesthood
,
the
one
to
fight
against
murther
,
and
the
other
against
false
doctrine
and
heresies
.
So
Dauid
and
all
other
Kinges
and
Princes
in
gouerning
the
common
wealth
,
The
end
of
the
politike
gouernment
.
ought
to
endeuor
,
that
their
subiectes
may
liue
a
peaceable
and
a
quiet
life
,
that
mariages
,
the
education
of
children
,
&
other
dueties
perteining
to
howshold
gouernment
,
may
be
mainteyned
and
defended
against
seditious
,
and
wicked
persons
.
The
priesthoode
is
to
this
ende
,
The
ende
of
the
priesthood
.
that
children
growing
vp
,
may
be
brought
to
the
kingdom
of
heauen
:
and
the
ministers
of
the
Church
are
as
Angells
appoynted
to
defend
the
truth
,
that
the
kingdom
of
Satan
the
father
of
lyes
,
may
be
destroyed
.
These
be
the
proper
offices
of
the
ministers
of
the
Church
and
of
the
worde
,
which
ministers
haue
bene
alwayes
in
the
world
among
the
faithful
,
and
haue
kept
continuall
battaile
against
heretikes
and
the
ministers
of
Satan
.
So
the
Patriarkes
before
the
flood
,
fought
against
the
Canaites
or
ofspring
of
Cain
:
after
the
flood
against
the
Esauites
,
and
others
.
The
Prophets
fought
against
the
false
prophetes
,
as
their
writinges
doe
testifie
,
and
the
Apostles
likewise
against
the
false
apostles
:
for
Satan
ceaseth
not
:
And
besides
this
,
the
kingdom
of
Satan
was
alwaies
the
greater
.
For
if
ye
consider
the
church
,
there
were
euer
moe
godles
and
infidels
,
then
faythfull
.
So
in
the
ciuill
gouernment
the
greater
part
consisteth
of
those
which
are
disobedient
,
which
raise
vp
troubles
,
seditions
and
warres
.
Wherfore
,
since
the
kingdom
of
Satan
(
if
ye
consider
the
number
)
is
the
greater
:
and
moreouer
,
since
both
the
politike
state
and
the
priesthood
are
such
as
farre
exceede
the
power
of
man
,
&
therfore
can
not
be
defended
&
mainteyned
by
our
strength
or
policie
:
hereby
we
may
see
how
necessary
this
prayer
is
,
whereby
Dauid
desireth
that
they
may
prosper
and
continue
.
And
here
first
of
all
marke
the
difference
betwene
Dauid
and
other
Princes
of
the
world
.
What
the
Gentiles
thought
as
touching
the
gouernment
of
Empires
&
kingdoms
.
Other
Princes
and
rulers
doe
also
vnderstand
and
see
that
common
weales
can
not
be
preserued
by
mans
power
.
Wherfore
they
sayd
that
he
which
should
well
&
happily
gouerne
,
had
neede
to
be
endued
with
some
diuine
and
godly
power
.
And
albeit
they
were
ignorant
that
these
thinges
are
gouerned
by
God
,
yet
they
preferred
fortune
(
for
so
they
called
the
blessing
of
God
,
the
cause
whereof
they
did
not
know
)
before
wisedom
,
power
,
iustice
and
all
princely
vertues
.
For
where
as
iust
men
,
for
the
most
part
be
oppressed
,
and
the
vniust
doe
rule
and
reigne
,
therefore
they
thought
that
iustice
is
not
the
meane
whereby
kingdomes
and
common
weales
are
preserued
.
For
then
Cicero
should
not
haue
bene
oppressed
,
nor
Antonius
aduaunced
to
such
power
and
authoritie
.
If
by
power
kingdoms
could
be
preserued
,
then
should
not
Themistocles
haue
ouercome
Xerxes
.
Likewise
many
notable
Emperours
lacked
no
wisedom
nor
industrie
,
and
yet
were
they
miserable
notwithstanding
.
These
examples
and
this
experience
caused
the
Gentiles
to
thinke
that
there
was
a
certeyne
diuine
power
in
great
Monarches
and
Emperours
,
to
rule
&
gouerne
their
earthly
power
,
wisedom
and
iustice
,
whereby
they
did
so
prosper
vppon
the
earth
,
and
this
they
called
fortune
.
Dauid
knoweth
that
kingdoms
are
preserued
by
God
alone
.
But
here
behold
and
consider
Dauid
.
He
also
seeth
that
it
is
not
in
his
power
to
preserue
and
vphold
his
kingdom
,
and
yet
doth
he
not
thinke
,
that
it
is
fortune
which
supporteth
&
vpholdeth
kingdoms
:
for
he
beleueth
that
this
perteyneth
to
God
alone
.
Besides
this
,
he
beleueth
(
as
ye
shall
heare
)
that
God
for
his
mercies
sake
will
not
reiect
those
that
call
vpon
him
.
But
the
Gentiles
knewe
neither
of
these
thinges
.
Moreouer
,
the
same
necessitie
which
moueth
the
Prince
or
the
Magistrate
to
pray
for
the
common
welth
,
moueth
him
also
to
pray
for
the
Priesthood
and
for
the
Church
of
God
.
So
we
see
that
this
Psalme
is
a
prayer
for
the
people
of
the
olde
Testament
,
that
God
would
preserue
the
kingdome
and
Priesthood
,
euen
for
his
promises
made
vnto
Dauid
.
It
is
likewise
profitable
for
vs
,
and
is
of
vs
to
be
applied
vnto
our selues
also
,
for
that
we
in
like
maner
haue
our
Dauid
and
our
Euphrata
,
in
the
whiche
we
haue
founde
the
Tabernacle
or
habitation
of
our
God
.
The
signification
of
the
words
here
vsed
,
as
of
Dauid
,
Euphrata
,
the
temple
,
the
priesthood
,
are
chaunged
,
but
the
thinges
remaine
.
For
the
selfe
same
thinges
doe
remaine
,
and
there
is
no
more
but
the
signification
of
the
wordes
to
be
chaunged
.
Now
,
like
as
they
were
in
daunger
as
touching
both
the
kingdom
and
the
priesthood
:
so
is
our
daunger
great
also
in
them
both
.
Wherfore
we
may
well
sing
with
Dauid
:
Remember
,
&c.
Here
I
purpose
simply
to
follow
the
sence
and
meaning
of
the
letter
,
declaring
howe
this
Psalme
was
vsed
and
applyed
of
that
people
.
Afterwards
it
shall
be
easie
for
vs
to
apply
the
same
to
our
owne
time
&
age
.
Now
,
like
as
that
was
a
double
kingdome
,
that
is
to
say
,
corporall
and
spirituall
:
so
is
the
Psalme
also
diuided
into
two
partes
:
For
first
it
prayeth
for
the
Church
,
and
then
for
the
politike
state
or
the
common
wealth
.
Verse
.
1.
Lord
remember
Dauid
,
with
all
his
afflictions
.
The
history
of
the
Kings
doth
declare
,
that
Dauid
being
persecuted
of
Saul
,
suffered
many
and
great
afflictions
.
But
why
did
Saul
thus
persecute
Dauid
?
Because
he
was
anoynted
of
Samuel
to
be
king
,
whiles
Saul
was
yet
liuing
.
For
hereof
came
the
deadly
persecutions
,
The
Papists
doe
dreame
that
Salomon
and
the
people
did
pray
vnto
God
,
that
he
would
heare
them
for
Dauids
sake
,
or
at
the
intercession
of
Dauid
,
&
thereby
would
stablish
inuocation
of
Sainctes
and
praying
to
the
deade
.
the
hatred
,
sclaunders
,
reproches
&
all
kindes
of
calamities
which
Dauid
suffered
.
Now
,
whereas
these
troubles
&
afflictions
of
Dauid
were
mentioned
in
prayer
and
in
the
presence
of
God
,
either
by
his
sonne
Solomon
or
by
the
people
,
it
was
not
done
,
as
the
Papistes
thinke
,
to
the
ende
that
Dauid
should
pray
for
them
:
but
they
spake
of
Dauid
in
respect
of
the
promises
,
&
put
God
,
as
it
were
in
remembrance
of
those
promises
by
speaking
of
Dauid
:
as
Paule
also
speaketh
of
Abraham
.
Wherfore
the
name
of
Dauid
is
not
here
to
be
taken
absolutely
,
as
though
they
spake
of
his
person
onely
:
for
(
as
I
said
)
they
spake
of
him
as
hauing
the
promises
,
and
clothed
,
as
it
were
with
the
promises
of
God
:
so
that
here
we
must
rather
vnderstande
the
forme
then
the
matter
.
The
promise
I
call
the
forme
,
to
teach
&
set
forth
the
thing
more
plainly
:
and
the
matter
I
call
Dauid
him selfe
,
to
whome
the
promises
were
made
.
The
name
of
Dauid
includeth
the
promises
,
and
therefore
also
it
includeth
mercie
.
This
is
then
the
sense
and
meaning
of
these
wordes
:
O
Lorde
God
,
we
pray
vnto
thee
for
the
kingdom
,
not
counting
our selues
worthy
or
by
any
meanes
to
haue
deserued
that
we
shoulde
be
heard
:
but
(
as
Daniel
saith
)
:
We
present
our
supplications
before
thee
,
trusting
in
thy
great
and
tender
mercies
,
&
in
that
which
thou
hast
promised
to
Dauid
:
to
witte
,
that
our
kingdom
shall
endure
for
euer
.
Thus
he
beginneth
his
prayer
with
a
remembrance
of
Gods
promises
euen
at
the
first
entrance
.
This
is
a
singular
example
for
vs
,
that
when
we
pray
,
we
should
appeare
in
the
presence
of
God
as
miserable
&
wretched
sinners
,
not
trusting
vpon
our
owne
merite
or
worthines
,
but
clothed
,
as
ye
would
say
,
with
his
mercies
and
promises
:
not
as
he
that
bragged
:
I
fast
twise
in
a
weeke
:
Remember
Lorde
thy
promises
:
For
the
promises
of
God
are
nothing
else
but
mercies
and
compassions
freely
offered
vnto
vs
in
Christ
.
Thus
we
see
,
that
he
speaketh
not
here
of
afflictions
absolutely
,
but
in
respect
of
an
other
thing
:
for
he
vnderstandeth
the
afflictions
which
Dauid
suffered
for
the
promises
:
in
the
which
afflictions
he
helde
fast
the
promises
and
suffered
them
not
to
be
wrested
from
him
.
The
same
promises
did
God
likewise
performe
vnto
Dauid
.
How
he
maketh
mention
of
Dauids
afflictions
.
Like
as
therefore
(
saith
he
)
O
lord
,
thou
diddest
preserue
Dauid
suffering
all
calamities
and
afflictions
for
thy
words
sake
and
trusting
in
thy
word
,
so
with
like
mercie
preserue
and
saue
vs
trusting
in
thy
promises
,
and
performe
that
thou
hast
begunne
in
vs
.
For
all
thinges
must
be
preferred
to
the
promises
:
like
as
Moses
also
doth
,
which
saith
:
Remember
Abraham
,
Isaac
,
&c.
For
he
doth
not
call
vpon
Abraham
and
Isaac
,
Places
of
the
olde
Testament
which
the
Papists
alleage
for
the
inuocation
of
Saincts
as
the
vnlearned
Papistes
dreame
,
but
he
alleageth
the
promises
made
vnto
them
as
touching
their
seede
and
posteritie
.
Nowe
,
how
could
God
be
put
in
minde
of
these
promises
better
,
then
by
reciting
those
persons
to
whom
God
had
made
the
promises
?
These
promises
the
faithfull
doe
set
against
their
sinnes
and
against
their
vnworthynes
.
The
idolatry
of
the
Papistes
.
These
thinges
must
be
diligently
taught
,
that
we
fall
not
into
the
absurd
and
foolish
opinions
of
the
Papistes
,
whose
schoole
diuinitie
knoweth
nothing
of
the
promises
of
God
:
but
whereas
the
promises
are
the
chiefest
part
of
the
Scripture
,
they
are
vtterly
ignorant
thereof
.
The
other
part
of
the
Scripture
,
which
is
the
law
,
they
so
maime
and
mangle
,
that
scarsely
they
set
forth
the
one
halfe
thereof
.
And
hereof
it
commeth
that
they
expound
such
sentences
as
this
is
,
so
corruptly
and
peruersly
,
as
if
the
Psalme
should
speake
after
this
maner
:
Remember
Dauid
,
how
good
and
howe
holy
a
man
he
was
,
and
for
his
merites
,
for
his
holines
stablish
vnto
vs
the
kingdom
.
But
this
sentence
is
plaine
idolatrie
:
for
it
looketh
to
the
actiue
or
working
person
only
:
As
the
Iewes
thinke
to
obteyne
their
Messias
by
their
owne
merites
.
So
the
religion
of
the
Iewes
,
the
Turkes
and
the
Papistes
is
all
one
:
for
they
all
trust
to
their
owne
workes
and
worthines
.
But
we
reiect
the
working
person
when
we
come
into
the
presence
of
God
,
and
looke
vnto
that
person
which
is
altogither
passiue
&
clothed
with
the
promises
,
that
is
to
say
,
such
a
Dauid
as
bringeth
and
distributeth
vnto
vs
,
not
his
owne
merites
,
but
the
promises
giuen
of
God
,
and
by
Dauid
firmely
reteyned
in
all
afflictions
.
Such
a
Dauid
the
Papistes
doe
not
know
:
and
because
they
know
but
onely
the
actiue
&
the
working
Dauid
,
therefore
they
make
of
him
nothing
else
but
a
plaine
idol
.
They
know
not
that
he
is
holy
,
as
the
whole
Church
is
holy
:
not
because
it
hath
good
workes
and
merites
,
but
because
it
hath
the
promise
of
grace
,
which
is
the
true
bosome
and
wombe
wherein
the
Church
is
caried
,
and
all
the
faithfull
.
Verse
.
2.
Who
sware
vnto
the
Lord
,
and
vowed
vnto
the
God
of
Iacob
,
saying
:
It
seemeth
that
these
wordes
may
not
vnfitly
be
applyed
vnto
Salomon
as
the
author
of
the
Psalme
.
For
thus
he
sayth
in
effect
:
Thou
hast
promised
vnto
Dauid
the
kingdom
.
Dauid
againe
promised
to
build
vnto
thee
a
temple
.
This
vowe
is
now
performed
and
accomplished
:
Do
thou
also
now
O
Lord
,
performe
thy
promise
,
and
be
thou
present
in
this
place
and
with
this
people
.
Thus
he
offereth
the
temple
and
the
Arke
to
the
Lord
in
the
faith
of
the
promise
made
vnto
Dauid
concerning
the
light
which
should
neuer
be
put
out
,
and
desireth
that
this
promise
may
be
kept
.
As
touching
this
vowe
of
Dauid
the
Scripture
speaketh
nothing
:
The
vowe
of
Dauid
.
but
maketh
mention
of
that
talke
and
consultation
only
,
which
he
had
with
the
Prophet
Nathan
.
2.
Reg.
6.
But
the
author
of
this
Psalme
goeth
about
to
commend
and
set
forth
the
good
will
of
Dauid
by
the
name
of
a
vowe
,
because
he
had
determined
with
him self
thus
to
declare
his
thankfulnes
and
to
testifie
his
faith
in
the
promise
of
God
.
Where
the
interpreters
haue
translated
:
the
God
of
Iacob
,
it
is
in
the
hebrewe
:
Mightie
in
Iacob
.
the
mightie
in
Iacob
.
Which
name
is
sometimes
attributed
vnto
the
Angells
,
and
sometimes
it
is
also
applied
to
other
thinges
wherein
is
great
strength
and
fortitude
,
as
to
a
lyon
,
an
oxe
and
such
like
.
But
here
it
is
a
singular
word
of
faith
,
signifying
that
God
is
the
power
and
strength
of
his
people
:
For
onely
faith
ascribeth
this
vnto
God
.
Reason
and
the
flesh
doe
attribute
more
to
riches
and
such
other
worldly
helpes
as
it
seeth
and
knoweth
.
But
all
such
carnall
helpes
are
very
idolls
,
which
deceiue
men
and
draw
them
to
perdition
.
But
this
is
the
strength
and
fortitude
of
the
people
,
to
haue
God
present
with
them
.
This
strength
and
this
power
preserued
the
Iewish
people
,
as
a
litle
handfull
,
in
the
middes
of
all
their
enemies
.
Moreouer
,
this
name
is
attributed
vnto
God
,
to
this
end
,
that
we
should
vnderstand
that
it
is
he
alone
which
giueth
strength
and
victorie
.
So
the
Scripture
sayth
in
an
other
place
:
Some
trust
in
chariots
and
some
in
horses
,
but
we
will
remember
the
name
of
the
Lorde
.
Likewise
Paule
sayth
:
Be
strong
in
the
Lord
&
in
the
power
of
his
might
.
For
this
power
is
eternall
and
deceiueth
not
.
All
other
powers
are
not
onely
deceitfull
,
but
they
are
also
transitorie
and
continue
but
a
moment
.
Verse
.
3.
I
will
not
enter
into
the
Tabernacle
of
my
house
no●
come
vpon
my
pallet
or
bedde
,
Verse
.
4.
Nor
suffer
myne
eyes
to
sleepe
nor
myne
eye
lidde
to
slumber
,
Verse
.
5.
Vntill
I
haue
found
out
a
place
for
the
Lord
,
an
habitation
for
the
God
of
Iacob
.
This
plenty
of
words
is
vsed
of
the
Hebrewes
when
they
would
expresse
any
great
or
earnest
desire
.
Notwithstanding
all
that
is
herein
conteyned
we
may
briefty
comprise
in
these
few
wordes
:
I
will
not
rest
vntill
I
haue
founde
out
an
habitation
for
the
Lorde
.
And
here
we
neede
not
to
answere
that
childish
question
,
how
this
oth
could
stand
,
since
that
Dauid
did
not
him selfe
build
the
temple
:
And
againe
,
if
he
had
builded
it
,
yet
he
must
needes
often
times
haue
gone
to
his
bedde
&
slept
,
before
the
worke
could
haue
bene
finished
.
For
he
speaketh
here
of
the
good
will
and
earnest
desire
which
Dauid
had
to
finish
this
worke
:
and
the
good
will
or
minde
of
the
workeman
comprehendeth
all
,
as
if
the
worke
were
fully
accomplished
.
Therefore
,
where
as
Dauid
(
as
it
appeareth
in
the
booke
of
the
Kinges
)
thought
it
a
dishonor
vnto
the
Lord
,
that
the
Arke
shoulde
remayne
in
a
Tabernacle
couered
with
skinnes
,
when
he
him selfe
did
dwell
in
a
house
builded
with
Cedar
trees
,
the
maner
of
speech
here
vsed
doth
declare
that
great
desire
he
had
to
take
away
this
dishonor
and
reproche
from
God
.
Moreouer
,
ye
must
here
againe
note
,
that
when
he
speaketh
of
the
Tabernacle
of
the
mightie
in
Iacob
,
The
tabernacle
of
God
.
the
holy
fathers
did
not
simply
seeke
or
worship
God
dwelling
in
heauen
:
but
they
sought
him
and
worshipped
him
as
he
was
to
be
comprehended
&
founde
in
one
certeine
place
,
and
,
as
ye
would
say
,
clothed
with
a
certeine
person
.
For
God
of
his
owne
nature
is
infinite
,
and
therefore
can
not
simply
be
comprehended
by
mans
imaginations
.
Dauid
therefore
looketh
vnto
the
word
,
whereby
God
did
bind
him selfe
vnto
the
Arke
,
&
when
he
went
about
to
place
the
Arke
in
the
temple
,
he
called
the
temple
the
tabernacle
or
habitation
of
the
God
of
Iacob
.
Reason
can
not
see
how
God
,
which
is
infinite
and
vnsearchable
,
should
be
worshipped
rather
in
this
place
then
in
any
other
.
But
the
spirituall
eyes
of
Dauid
,
Salomon
and
other
holy
men
following
the
word
,
did
seeke
and
worship
God
in
that
place
onely
,
where
,
by
his
word
he
had
reueiled
,
that
he
would
be
founde
.
They
which
offered
in
that
place
,
were
sayd
to
offer
before
the
Lorde
.
They
which
worshipped
there
,
were
sayd
to
worship
before
the
Lord.
So
Adam
,
Abraham
,
Iacob
had
their
Altars
where
God
did
reueile
him selfe
,
and
with
a
signe
from
heauen
did
testifie
that
he
was
there
present
with
them
.
For
seeing
that
no
man
can
auoyd
the
sinne
of
Idolatrie
,
if
God
him selfe
do
not
shew
both
the
place
where
and
the
maner
how
he
will
be
worshipped
:
therefore
there
was
a
certeine
place
limited
vnto
the
faithfull
,
where
God
had
promised
that
he
woulde
be
present
with
them
,
woulde
heare
them
,
speake
vnto
them
,
&c.
We
nowe
haue
no
corporall
place
:
but
all
thinges
are
in
Christ
.
Vppon
him
onely
must
our
eyes
and
hartes
be
fired
.
He
alone
is
the
God
of
our
worship
:
So
that
we
may
truely
say
:
Without
this
man
Iesus
there
is
no
God
.
Who
so
apprehendeth
him
by
fayth
,
he
it
is
that
hath
God
in
deede
:
but
he
that
apprehendeth
him
not
,
hath
no
God
.
Verse
.
6.
Loe
,
we
heard
of
it
in
Ephrata
,
and
founde
it
in
the
fieldes
of
the
forest
.
That
is
to
say
,
the
vowe
of
Dauid
is
nowe
accomplished
:
For
nowe
God
is
sayd
to
dwell
in
this
temple
builded
by
Salomon
,
which
is
such
a
one
,
as
shall
not
be
caried
into
other
places
as
it
was
afore
.
Sometimes
it
was
in
Gilgal
,
sometymes
in
Silo
,
and
at
the
last
in
Gabaa
.
And
where
so
euer
the
Arke
was
,
there
was
God
also
:
for
the
promise
followed
the
Arke
where
so
euer
it
was
.
Nowe
(
sayth
he
)
the
place
where
the
temple
is
builded
and
the
Arke
shall
rest
,
is
stable
and
permanent
:
which
if
it
be
not
verified
of
this
place
,
it
shall
be
verified
of
no
place
in
the
whole
world
.
But
what
meaneth
it
when
he
sayth
in
Ephrata
?
For
we
doe
not
any
where
reade
,
that
the
house
of
the
Lord
was
in
Ephrata
,
that
is
,
in
Bethleem
.
Although
therefore
this
figure
and
maner
of
speech
seemeth
to
be
somewhat
hard
,
yet
certeyne
it
is
,
that
by
Ephrata
is
vnderstand
the
kingdom
of
Iuda
,
Ephrata
signifieth
the
kingdom
of
Iuda
.
whereof
Dauid
being
an
Ephratite
,
was
King
and
gouerner
:
So
that
it
is
all
one
to
say
,
in
Ephrata
and
in
Ierusalem
,
to
the
which
Dauid
the
Ephratite
did
translate
the
seate
and
throne
of
the
King.
Of
the
King
therefore
,
which
was
an
Ephratite
,
by
a
figure
called
Metonomia
,
Ierusalem
is
called
Ephrata
.
Which
maner
of
speech
we
likewise
in
the
Dutch
tongue
doe
oftentimes
vse
.
As
if
I
shoul●
say
:
Saxonie
did
boldly
and
freely
confesse
Christ
at
August
before
the
Emperour
and
the
whole
empire
.
Here
by
Saxonie
is
signified
the
noble
Prince
and
worthy
of
perpetuall
memorie
in
all
Churches
,
Iohn
the
Elector
of
Saxonie
,
who
was
by
birth
a
Saxon
.
This
figure
the
Prophet
vseth
in
this
place
,
to
the
ende
we
should
vnderstand
that
the
temple
is
exalted
&
magnified
,
not
because
of
Salomon
which
builded
the
temple
,
nor
because
of
the
people
which
resorted
thither
,
but
because
of
Dauid
hauing
the
promise
,
and
to
whom
the
promise
was
made
.
For
,
(
as
I
sayd
before
)
the
promise
is
that
which
principally
must
be
considered
in
all
things
.
This
pomise
alone
therefore
it
is
,
which
here
he
beholdeth
,
signifying
that
the
temple
is
giuen
for
the
promise
sake
,
and
not
in
respect
of
merites
or
deserts
.
Where
he
addeth
:
The
fieldes
of
the
forest
.
In
the
fieldes
of
the
forest
,
this
is
a
repetition
of
that
he
said
before
.
For
the
fields
of
the
forest
he
calleth
Ierusalem
,
as
the
Prophets
oftentimes
call
it
Libanus
,
because
it
is
builded
of
the
Ceders
of
Libanus
:
as
though
the
trees
&
tymber
of
all
Libanus
were
translated
to
Ierusalem
.
The
former
appellation
therfore
,
where
he
calleth
Ierusalem
Ephrata
,
is
taken
of
the
person
of
Dauid
,
and
this
is
taken
of
the
matter
wherof
the
temple
was
builded
.
Now
,
these
kindes
of
speech
serue
to
this
end
that
we
should
knowe
what
an
inestimable
gift
it
is
to
haue
a
place
where
the
word
of
God
may
be
taught
.
For
there
the
church
,
that
is
to
say
,
the
kingdom
of
God
is
preserued
and
maintained
.
Such
a
place
(
saith
he
)
haue
we
here
,
where
by
the
promise
of
God
the
temple
is
builded
.
For
here
we
heare
the
word
,
here
God
speaketh
vnto
vs
,
here
we
pray
,
and
here
we
doe
all
thinges
which
pertaine
to
the
seruice
and
worship
of
God
,
here
the
deuill
,
with
all
his
assaults
,
his
subtilties
,
his
furies
and
his
lyes
wherewith
he
goeth
about
to
trouble
and
vexe
the
Church
,
and
to
hinder
the
glory
of
God
,
are
ouercome
.
Verse
.
7.
We
wil
enter
into
his
tabernacle
and
worship
before
his
footestoole
.
These
wordes
doe
plainly
shew
that
he
speaketh
of
Ierusalem
:
For
he
maketh
rehearsall
of
those
thinges
which
came
to
passe
after
Dauids
time
when
the
vow
was
fulfilled
which
he
had
vowed
.
This
is
therefore
a
voice
of
gratulation
,
containing
also
an
exhortation
.
As
if
he
should
say
:
Since
we
haue
a
place
for
the
word
of
God
appointed
and
as●ured
vnto
vs
by
God
him self
,
why
doe
we
stay
?
why
do
we
not
go
thither
to
heare
the
word
,
to
pray
,
to
giue
thankes
,
to
set
forth
the
mercy
and
goodnes
of
the
Lord
?
For
these
are
in
a
maner
the
things
which
we
must
doe
in
the
house
of
God
&
in
the
temple
,
To
worship
▪
To
worship
,
signifieth
a
kind
of
gesture
or
motion
of
the
body
which
we
are
wont
to
vse
when
we
pray
,
as
to
bowe
our selues
,
to
turne
our
face
,
and
to
lift
vp
our
eyes
vnto
the
Lord.
Before
his
footestoole
,
is
as
much
to
say
,
as
before
the
mercise
at
or
the
Arke
,
where
God
promised
that
he
would
dwell
.
Nowe
,
wheresoeuer
the
word
is
,
there
is
also
the
footestoole
,
the
habitation
,
the
resting
place
,
and
the
altar
of
God
.
Like
as
by
the
worde
the
Prophetes
doe
signifie
that
God
is
present
:
as
contrarywise
where
the
word
is
not
,
there
God
is
not
present
,
and
so
are
we
as
sheepe
in
the
desert
without
a
shepeheard
.
Verse
.
8.
Arise
O
Lord
,
to
come
into
thy
rest
,
thou
and
the
arke
of
thy
strength
.
Here
againe
he
calleth
the
place
appoynted
for
the
worde
,
the
rest
,
the
tabernacle
,
the
habitation
of
the
Lord
,
according
to
that
saying
of
our
Sauiour
Christ
:
We
will
come
vnto
him
&
will
dwell
with
him
.
It
seemeth
an
absurde
and
a
foolish
thinge
in
the
hartes
of
the
worldly
wise
,
to
bind
God
to
this
place
,
and
to
enclose
him
in
this
darke
Sanctuary
,
as
though
he
would
be
worshipped
no
where
else
.
So
the
Gentiles
rounde
about
,
to
whome
the
religion
of
the
Iewes
was
knowne
,
were
maruelously
offended
that
the
infinite
and
incomprehensible
nature
of
God
should
thus
be
shut
vppe
in
a
corner
.
But
God
doth
not
onely
contemn
,
but
also
condemne
the
imaginations
of
men
,
and
commaundeth
vs
to
thinke
no
otherwise
of
God
,
then
he
prescribeth
vnto
vs
in
his
worde
.
Whersoeuer
(
saith
he
)
I
shall
put
a
memoriall
of
my
name
,
there
will
I
be
.
As
if
he
sayde
:
I
knowe
that
this
place
is
to
litle
to
receaue
or
to
holde
me
,
whome
heauen
can
not
holde
.
Yea
in
respect
of
my
Maiestie
and
person
,
I
need
no
place
:
Why
God
did
choose
a
certain
place
where
he
would
be
worshipped
.
But
thou
for
thy
saluation
hast
neede
that
such
a
place
there
should
be
,
where
thou
maist
serue
me
,
finde
me
,
heare
my
word
,
receiue
my
blessing
,
&c.
This
(
I
say
)
thy
necessitie
requireth
,
lest
that
,
if
I
should
not
appoynt
such
a
place
vnto
thee
,
the
deuill
should
deceiue
thee
,
&
when
thou
thinkest
thy selfe
to
serue
and
worship
me
,
thou
shouldest
serue
and
worship
Satan
him self
.
This
daunger
moueth
me
to
limit
a
certeine
place
wherein
may
remaine
a
memoriall
of
my
name
.
The
Arke
was
but
a
corporall
thing
,
The
Arke
was
the
habitation
of
God
.
like
as
our
temples
haue
a
matter
,
as
tymber
and
stone
,
whereof
they
are
builded
.
But
because
God
by
his
worde
had
bound
his
presence
to
this
corporall
place
,
therefore
it
was
nowe
the
true
habitation
of
God
.
So
we
know
that
the
word
is
incarnate
and
become
flesh
.
The
bodye
of
Christ
therfore
or
the
flesh
of
Christ
is
a
true
body
and
true
flesh
,
and
his
humanitie
is
a
true
humanitie
.
But
in
this
flesh
,
in
this
body
and
in
this
humanitie
God
is
set
forth
vnto
vs
as
in
a
certeine
myrrour
or
a
glasse
.
In
this
flesh
God
so
appeareth
vnto
vs
,
that
out
of
this
flesh
he
neither
will
be
worshipped
,
nor
can
be
knowne
.
We
therfore
doe
also
worship
before
that
Arke
which
is
now
,
before
our
Mercieseate
,
euen
the
man
Christ
:
and
we
beleue
that
they
which
serue
&
honour
God
out
of
this
Mercieseate
,
doe
sinne
and
are
idolaters
,
as
they
which
at
that
time
sought
God
&
would
worship
him
any
where
else
then
in
the
temple
,
did
sinne
and
were
Idolaters
.
Wherefore
the
faithfull
,
euen
when
they
were
not
at
Ierusalem
,
in
prayer
turned
their
faces
towardes
Ierusalem
:
Like
as
now
the
Church
,
though
it
be
dispersed
throughout
the
world
,
accordeth
in
this
notwithstanding
,
that
it
prayeth
in
the
name
of
Iesus
,
vppon
whose
passion
and
merites
it
wholy
resteth
,
and
so
by
faith
in
Christ
it
is
but
one
Church
.
Wherfore
we
must
diligently
marke
those
sentences
of
the
Scripture
which
,
after
this
maner
binde
God
to
one
certeine
place
:
for
they
arme
vs
against
all
maner
of
Idolatrie
,
and
teach
vs
to
iudge
all
kindes
of
doctrine
:
Like
as
the
Iewes
could
iudge
this
doctrine
to
be
true
,
that
all
maner
of
worship
which
was
not
done
in
that
place
of
the
Tabernacle
,
was
Idolatrie
:
So
the
Patriarkes
were
able
to
iudge
of
the
Altars
which
they
made
in
those
places
where
God
appeared
vnto
them
.
For
there
might
not
be
one
temple
erected
against
an
other
,
nor
one
altar
against
an
other
:
but
there
was
one
temple
,
one
Arke
,
one
altar
and
no
more
.
Like
as
we
haue
one
Christ
in
whom
God
dwelleth
and
in
whom
he
is
found
.
Therefore
by
an
excellent
name
and
title
he
calleth
it
the
Arke
The
Arke
of
strength
.
of
strength
,
that
is
to
say
,
of
the
kingdom
.
Likewise
he
sayth
:
Psal.
110.
The
Lord
shal
send
the
scepter
or
rodde
of
thy
power
out
of
Sion
.
This
power
standeth
chiefly
in
preaching
the
word
.
Read
that
which
followeth
in
the
same
Psalme
.
Also
,
Psal.
8.
Out
of
the
mouthes
of
babes
and
sucklings
hast
thou
ordeyned
strength
.
So
is
that
called
the
Arke
of
strength
,
where
God
mightely
reigneth
,
where
he
helpeth
and
defendeth
his
people
,
where
he
exerciseth
his
power
for
their
succour
and
safety
,
in
hearing
them
,
in
forgiuing
their
sinnes
,
in
comforting
them
against
Satan
,
death
,
and
hell
it selfe
.
This
diuine
power
(
sayth
he
)
is
bound
to
this
Arke
,
and
therefore
it
is
truely
called
the
Arke
of
strength
.
This
strength
and
this
power
was
also
bound
to
the
Altars
of
the
fathers
:
but
now
it
is
bound
to
the
man
borne
of
the
virgine
Marie
.
To
this
man
who
so
euer
commeth
,
shall
feele
a
diuine
power
.
Christ
our
propitiatorie
and
mercie-seate
.
If
he
dye
,
he
shall
find
life
:
If
his
conscience
be
oppressed
with
sinne
,
he
shall
finde
remission
of
sinnes
:
If
he
be
tormented
of
Satan
,
he
shall
find
peace
:
If
he
be
vexed
of
the
world
,
he
shall
find
securitie
and
victorie
.
For
Christ
,
whose
kingdom
it
is
,
doth
not
therefore
reigne
,
that
he
may
enrich
vs
with
worldly
goods
,
landes
and
possessions
(
for
these
are
promised
vnto
vs
in
the
first
of
Genesis
)
:
but
that
he
may
set
forth
his
diuine
power
and
rich
mercie
,
and
set
vs
free
from
those
calamities
,
out
of
the
which
we
are
not
able
to
redeme
our selues
:
Like
as
he
deliuered
the
faithfull
in
those
dayes
from
all
daungers
.
For
the
Arke
was
vnto
them
as
an
heauen
,
where
they
found
deliuerance
from
all
miseries
:
as
the
people
was
the
kingdom
,
and
the
faithfull
were
the
●tarres
of
heauen
.
Verse
.
9.
Let
thy
Priestes
be
clothed
with
righteousnes
,
and
lee
thy
Sainctes
reioyce
.
This
petition
is
the
same
which
we
vse
in
our
preachings
,
when
we
desire
that
the
Lorde
would
giue
vnto
vs
godly
&
faythfull
ministers
of
the
worde
,
and
suffer
no
euill
teachers
to
haue
place
among
vs
.
For
God
in
his
kingdome
is
like
vnto
an
Emperour
.
Wherefore
as
the
noble
men
and
chiefe
Magistrates
are
Ministers
vnto
the
Emperour
and
are
the
principall
part
of
his
kingdom
:
so
in
the
kingdom
of
Christ
are
the
Angells
of
peace
or
the
ministers
of
the
Gospel
.
They
therefore
which
pray
for
the
kingdom
of
God
must
needes
pray
that
the
Lord
would
giue
faithfull
Pastours
and
Ministers
,
as
he
him selfe
commaundeth
saying
:
The
haruest
is
great
:
Pray
the
Lord
of
the
haruest
that
he
would
send
forth
laborers
into
his
haruest
.
The
labour
and
trauell
of
these
workmen
is
,
to
communicate
doctrine
,
consolation
,
threatnings
,
&c.
and
to
minister
the
Sacramentes
.
That
these
thinges
may
be
rightly
done
,
The
righteousnes
of
the
person
is
neuer
without
corruption
.
the
labourers
must
needes
be
clothed
with
righteousnes
,
and
not
onely
with
that
righteousnes
which
belongeth
to
euery
man
,
and
is
not
without
corruption
:
but
specially
with
that
righteousnes
which
belongeth
to
the
ministery
and
to
the
word
,
which
is
pure
and
without
all
corruption
.
This
is
that
righteousnes
whereby
the
kingdome
of
Christ
is
gouerned
,
that
is
to
say
,
the
word
and
the
Sacraments
.
Moreouer
the
Pastors
and
Ministers
of
the
word
are
then
clothed
with
righteousnes
,
The
righteousnes
of
the
ministery
is
vncorrupt
.
when
they
execute
a
righteous
office
:
that
is
,
when
they
teach
the
word
sincerely
,
as
Peter
sayth
:
If
any
man
speake
,
let
him
speake
as
the
wordes
of
God
.
Also
,
when
they
minister
the
Sacraments
purely
and
without
corruption
:
so
that
whatsoeuer
they
doe
or
speake
,
be
either
the
word
or
the
work
of
God
.
So
he
that
baptiseth
doth
no
worke
of
his
owne
:
but
he
baptiseth
in
the
power
of
God
.
Likewise
he
that
comforteth
the
afflicted
conscience
,
doth
it
not
of
him selfe
,
but
by
the
direction
of
the
worde
and
will
of
God
.
Wherefore
he
also
that
heareth
this
worde
,
must
not
take
it
as
the
worde
of
a
man
,
but
as
a
voy●s
sounding
from
heauen
.
So
the
ministery
is
righteous
which
is
truely
executed
in
the
power
of
God
:
and
this
is
true
righteousnes
.
Contrariwise
,
they
which
teach
men
to
trust
to
their
owne
merites
,
works
and
worthines
,
and
prescribe
a
certaine
forme
of
apparell
,
of
eating
,
of
fasting
and
such
like
(
wherein
all
the
righteousnes
of
the
Papistes
and
the
Turkes
doth
consist
)
:
such
Priests
(
I
say
)
are
clothed
with
iniquitie
.
The
Ministers
of
the
Pope
are
clothed
with
iniquitie
.
For
they
haue
lost
the
chiefe
ornament
and
the
true
apparell
of
their
ministery
,
because
they
doe
not
teach
rightly
nor
gouerne
truely
,
but
seduce
men
rather
with
a
false
shew
of
their
gouernment
&
ministery
,
and
that
by
the
malice
&
motion
of
Satan
,
which
hateth
this
heauenly
ministery
and
peruerteth
the
ministers
.
The
fruites
of
the
ministery
.
The
summe
and
effect
therefore
of
this
prayer
is
,
that
they
which
attend
vpon
the
Arke
of
strength
may
gouern
righteously
:
that
religion
may
continue
and
flourish
:
that
the
word
may
be
effectuall
and
bring
forth
frute
:
that
terrified
and
afflicted
consciences
may
be
raysed
vp
and
comforted
:
that
secure
,
profane
and
presumptuous
persons
may
be
beaten
downe
with
threatnings
and
the
terrour
of
Gods
wrath
:
that
the
weake
may
be
strengthened
:
that
the
simple
and
ignorant
may
be
instructed
:
Which
thinges
by
the
grace
of
Christe
are
diligently
and
faithfully
done
in
our
Church
.
God
requireth
not
a
heauy
,
but
a
cherefull
hart
.
And
let
thy
Sainctes
reioyce
.
Here
we
see
that
God
is
not
delited
with
the
heauines
,
vnquietnes
and
vexation
of
conscience
,
which
sinne
and
the
feare
which
naturally
followeth
sinne
,
is
wont
to
bring
:
but
with
a
chereful
hart
.
Seeing
therefore
that
there
be
two
kingdoms
,
namely
the
kingdome
of
death
and
the
kingdome
of
life
,
or
the
kingdom
of
hell
and
of
heauen
,
he
desireth
here
that
the
faithfull
may
be
kept
in
the
kingdom
of
life
,
&
enioy
the
peace
and
comfort
of
conscience
,
which
the
righteous
ministery
of
the
Pastors
and
Preachers
of
the
word
bringeth
.
With
this
prayer
agreeth
that
prayer
of
the
Apostles
wherewith
they
begin
their
Epistles
:
Grace
be
with
you
,
and
peace
from
God
the
father
,
&c.
Grace
is
the
remission
of
sinnes
.
After
this
grace
followeth
peace
or
a
good
conscience
,
The
Church
is
holy
.
not
onely
for
the
holines
of
the
persons
,
but
rather
for
the
holines
which
the
word
and
Sacraments
doe
bring
vnto
those
whiche
vse
them
rightly
.
To
those
he
wisheth
ioy
and
gladnes
,
and
that
they
may
reioyce
and
be
mery
in
the
Lord.
The
meaning
then
of
this
clause
is
this
,
that
Christ
Iesus
our
King
hath
giuen
vnto
vs
his
word
,
hath
commaunded
vs
to
be
baptised
,
to
vse
the
Sacrament
of
his
body
and
blood
,
not
be
cause
he
would
destroy
vs
,
The
kingdom
of
Christ
is
a
kingdom
of
peace
and
ioy
.
oppresse
vs
with
sorrow
,
and
driue
vs
to
desperation
:
but
to
this
ende
,
that
we
should
reioyce
and
be
merry
,
hauing
peace
and
a
good
conscience
by
his
free
grace
and
mercye
.
The
kingdom
of
Christ
therefore
is
the
kingdom
of
ioy
and
delyuerance
(
as
an
other
Psalme
saith
)
in
the
tabernacles
of
the
righteous
:
Wherefore
it
was
well
said
of
that
Christian
virgine
,
who
being
tempted
of
Satan
,
answered
that
she
was
a
Christian
,
and
so
rested
wholy
in
that
man
Christ
.
How
poore
afflicted
consciences
must
be
comforted
against
Satan
and
all
terrours
.
For
we
may
not
reason
muche
with
Satan
.
If
he
obiect
vnto
thee
thy
sinnes
,
it
shal
suffice
if
thou
obiect
vnto
him
againe
thy
baptisme
,
which
he
can
not
deny
:
Also
if
thou
lay
against
him
the
word
,
whereby
thou
wast
called
into
the
kingdom
of
grace
:
which
,
for
as
much
as
it
is
the
word
of
God
,
how
can
it
deceiue
thee
?
Thus
in
a
Christian
heauines
can
take
no
place
,
if
in
his
hart
he
doe
acknowledge
baptisme
,
the
word
,
the
communion
of
the
body
and
blood
of
Christ
,
the
grace
,
the
fauour
,
and
the
mercie
of
God
.
How
can
he
then
but
reioyce
and
be
glad
?
But
because
we
often
times
suffer
the
worde
and
these
giftes
of
God
to
be
taken
from
vs
,
and
turne
our
eyes
an
other
way
,
it
can
not
be
,
but
that
heauines
and
terror
must
needes
follow
.
And
this
commeth
to
passe
by
the
faulte
,
partely
of
our selues
(
as
I
haue
saide
)
and
partly
of
Satan
,
who
leadeth
vs
from
the
word
before
we
be
ware
,
and
maketh
vs
to
thinke
of
our
owne
worthynes
or
vnworthynes
,
of
our
good
or
euill
desertes
:
also
of
the
terror
of
death
,
of
the
torments
of
hell
,
&c.
When
we
thinke
of
these
things
,
if
we
lay
not
hold
vppon
Christ
,
we
perish
and
are
swallowed
vp
with
anguish
and
sorrowe
:
for
this
is
to
lose
the
Arke
of
the
couenant
.
They
therefore
which
in
these
daungers
take
holde
agayne
of
the
word
,
are
safe
,
and
are
now
able
to
say
with
Dauid
:
Why
art
thou
cast
downe
,
O
my
soule
,
and
why
arte
thou
vnquiet
within
me
?
For
I
am
nowe
in
the
kingdome
of
Christe
,
that
is
,
in
the
kingdome
of
peace
,
of
ioy
and
eternall
reioycing
,
sauing
that
it
is
hindred
by
the
deuill
and
by
our
owne
flesh
,
which
is
more
ready
to
beholde
her
owne
sinnes
and
vnworthynes
,
then
baptisme
,
the
word
and
the
sweete
promises
of
God
.
And
this
is
the
wisedome
,
yea
the
poyson
which
is
hidde
in
our
flesh
,
that
we
are
more
moued
with
our
owne
vncleannes
,
then
with
the
purenes
of
the
word
and
the
Sacramentes
.
They
then
whiche
rest
in
the
word
,
are
in
a
sure
hauen
of
safegarde
from
all
these
tempests
and
terrours
.
We
must
pray
therefore
that
God
would
giue
vs
good
Pastors
,
faithful
,
wise
and
godly
disposers
of
the
word
of
God
.
For
by
their
meanes
and
ministery
the
Churche
doeth
enioy
this
inestimable
benefite
and
blessing
,
whereby
it
triumpheth
ouer
death
,
sinne
and
the
deuill
.
For
it
knoweth
that
it
is
nowe
in
the
kingdome
of
grace
.
This
is
true
and
perfect
peace
,
namely
the
peace
of
the
hart
and
conscience
.
Thus
the
Prophet
desireth
(
as
an
inestimable
gifte
)
that
the
pastors
and
Ministers
of
the
word
may
be
clothed
with
righteousnes
,
and
then
that
the
people
also
may
reioyce
.
This
is
the
firste
parte
of
this
Psalme
.
Now
followeth
the
seconde
parte
.
Verse
.
10.
For
thy
seruaunt
Dauids
sake
,
refuse
not
the
face
of
thine
annoynted
.
This
is
a
newe
prayer
,
which
he
maketh
in
the
trust
and
confidence
which
he
hath
in
the
promises
.
For
here
(
as
also
before
)
the
name
of
Dauid
doth
not
properly
ssgnifie
the
substance
,
but
●he
qualitie
of
Dauid
,
that
is
to
say
,
Dauid
clothed
and
adorned
with
the
promises
of
the
kingdom
.
He
maketh
mention
here
of
Dauid
because
of
the
promises
which
were
made
vnto
Dauid
.
As
if
he
sayd
:
O
lord
,
I
beseech
thee
,
preserue
and
blesse
our
kingdom
:
be
thou
present
with
vs
:
be
thou
our
shield
and
our
defence
.
And
this
I
doe
desire
,
not
for
myne
owne
cause
onely
,
as
though
there
were
any
worthines
in
me
wherefore
thou
shouldest
graunt
me
this
petition
:
but
I
desire
it
in
the
trust
of
thy
promises
which
thou
madest
vnto
my
father
Dauid
,
when
thou
saydest
that
thou
wouldest
giue
a
light
vnto
the
house
of
Dauid
,
&c.
And
here
haue
we
both
an
example
and
doctrine
set
before
vs
,
that
we
also
,
when
we
pray
vnto
god
,
should
looke
specially
vnto
the
promises
,
as
we
haue
sayde
sometymes
heretofore
.
Moreouer
this
place
admonisheth
vs
of
the
difference
which
is
betwene
the
spirituall
&
the
corporall
promises
.
The
promises
are
of
two
sortes
,
legall
or
conditionall
,
and
spirituall
.
For
the
corporal
promises
haue
a
condition
as
touching
our
workes
,
ioyned
vnto
them
.
So
the
corporal
kingdom
was
promised
to
Dauid
with
this
condition
:
If
his
posteritie
should
continue
in
the
word
&
the
wil
of
the
Lord
,
as
in
Moses
it
doth
appeare
.
But
the
spirituall
promises
are
grounded
vpon
no
condition
of
mens
workes
,
but
vpon
the
onely
mercy
&
truth
of
the
Lord.
Therefore
,
although
the
people
of
Israell
were
depriued
of
the
kingdom
&
driuen
out
of
their
land
,
yet
notwithstanding
the
promise
as
touching
the
seede
of
Abraham
,
was
not
taken
from
them
.
Although
I
cast
them
out
&
viset
them
with
scourges
,
yet
my
mercy
I
wil
not
take
from
them
.
God
shall
make
the
consumption
which
he
hath
determined
in
the
whole
lande
.
That
is
to
say
,
God
shall
consume
and
destroy
the
people
for
their
sinnes
,
&
yet
for
his
own
mercies
sake
he
will
preserue
a
remnant
,
out
of
the
which
shal
rise
a
new
people
&
a
new
church
.
So
the
promise
in
this
place
made
vnto
the
house
of
Dauid
,
is
conditionall
,
as
the
ende
declareth
in
that
the
whole
kingdom
is
destroyed
,
Notwithstanding
this
is
also
true
which
the
Angel
saith
,
he
shal
sit
vpon
the
throne
of
Dauid
for
euer
.
The
errour
of
the
Iewes
in
that
they
see
not
the
promises
as
touching
their
corporall
kingdom
to
be
conditionall
.
This
contradiction
can
neuer
be
reconciled
vnlesse
we
make
such
a
difference
of
the
promises
of
God
.
And
hereof
riseth
all
the
errour
of
the
Iewes
that
they
know
not
this
difference
.
They
see
great
and
ample
promises
concerning
their
land
&
their
kingdom
:
but
they
see
not
that
they
are
conditionall
.
And
againe
:
all
those
things
which
are
promised
as
concerning
the
spirituall
kingdome
,
they
apply
to
the
corporall
kingdom
.
Hereof
it
commeth
that
they
glory
so
much
and
conceaue
so
great
hope
that
their
kingdom
shall
be
restored
.
But
it
is
an
easie
matter
to
iudge
how
foolishly
they
are
deceiued
.
But
we
will
returne
vnto
the
Psalme
.
The
cause
why
he
maketh
mention
of
Dauid
,
we
haue
declared
to
be
the
promises
made
vnto
Dauid
,
for
the
which
he
desireth
of
God
that
he
will
not
turne
away
the
face
of
his
anoynted
,
that
is
to
say
,
of
the
King
,
which
was
anoynted
by
the
word
&
commaundement
of
God
.
The
face
of
the
anoynted
,
what
it
is
.
Now
,
the
face
of
the
anoynted
he
calleth
the
presence
of
the
King
,
or
the
kingdom
giuen
and
ordeyned
of
God
.
As
if
he
sayd
:
Preserue
O
Lord
,
thy
people
:
mainteyne
the
iustice
,
the
iudgementes
,
the
equitie
,
the
whole
politike
gouernment
of
this
kingdom
,
that
all
thinges
may
be
done
in
due
order
:
so
that
publike
peace
be
not
troubled
by
sedition
and
ciuill
discord
,
that
discipline
be
not
defaced
and
deformed
by
adulteries
and
other
offences
.
For
these
things
and
such
like
doe
perteyne
to
this
kingdom
.
For
to
enioy
a
kingdom
,
is
not
to
enioy
a
crowne
or
a
scepter
,
but
a
godly
ordered
common
wealth
,
in
the
which
innocencie
may
safely
dwell
,
and
contrariwise
sinne
and
wickednes
may
be
seuerely
punished
.
All
these
thinges
he
prayeth
for
when
he
desireth
that
the
face
of
the
anoynted
may
not
be
taken
away
.
Nowe
,
the
cause
why
he
desireth
these
thinges
is
,
for
that
this
people
had
the
word
&
the
Church
of
God
emonges
them
,
which
can
not
prosper
and
flourish
,
where
all
is
full
of
murther
,
adultery
,
warre
and
contempt
of
lawes
.
So
Paule
likewise
exhhorteth
vs
to
pray
for
Kinges
and
Princes
,
that
we
may
leade
a
peaceable
and
a
quiet
life
.
To
this
prayer
doe
we
also
exhort
those
ouer
whome
we
haue
charge
.
Why
then
do
the
wicked
accuse
vs
as
troublers
of
the
publike
peace
▪
I
am
verely
perswaded
that
if
peace
and
quietnes
be
mainteyned
by
any
meanes
,
it
is
specially
by
the
praiers
of
our
Churches
.
For
how
should
the
aduersaries
pray
?
what
should
God
giue
vnto
his
enemies
&
the
persecutors
of
his
word
?
which
are
in
deede
vtterly
ignorant
what
true
prayer
is
,
or
howe
they
ought
to
pray
.
Verse
.
11.
The
Lord
hath
sworn
in
truth
vnto
Dauid
,
&
he
will
not
shrinke
from
it
,
saying
:
Of
the
fruite
of
thy
body
will
I
set
vpon
thy
throne
.
We
are
entred
(
as
I
haue
sayde
)
into
the
second
parte
of
the
Psalme
,
Policie
serueth
the
Church
,
and
the
Church
preserueth
policie
.
in
the
whiche
hee
prayeth
for
the
politike
or
corporall
kingdome
.
For
these
two
kingdoms
,
namely
the
politike
and
the
spirituall
kingdom
,
although
they
be
farre
vnlike
,
yet
are
they
so
ioyned
togither
,
that
the
one
can
not
stand
without
the
other
.
For
where
politike
peace
is
lacking
,
there
can
no
pietie
or
godlynes
be
maintained
without
great
daungers
.
Againe
,
where
the
worde
of
God
is
not
,
there
can
be
no
ende
of
errours
,
blasphemies
and
other
impieties
.
Prayer
therefore
for
politike
peace
and
the
common
wealth
,
is
necessary
.
Now
,
when
the
word
is
ioyned
withall
,
the
greater
cause
we
haue
to
giue
thankes
vnto
God
.
And
this
prayer
(
as
I
haue
said
)
is
also
grounded
vpon
the
promise
of
God
.
For
in
prayer
we
must
aske
nothing
,
but
that
wee
are
certainly
perswaded
we
may
or
ought
to
praye
for
,
or
may
be
obtayned
.
Now
,
that
we
may
be
certaine
how
to
pray
&
what
to
aske
,
there
is
not
onely
a
commaundement
as
touching
prayer
set
forth
vnto
vs
,
but
also
a
certaine
forme
of
prayer
,
and
the
very
words
wherby
we
are
taught
how
to
pray
and
what
we
should
pray
for
:
and
moreouer
certaine
causes
expressed
,
for
the
which
we
may
be
assured
that
our
prayer
pleaseth
God
:
As
when
we
pray
for
the
sanctifying
of
the
name
of
God
,
the
comming
of
his
kingdome
,
&c.
And
here
is
also
to
be
noted
,
that
this
promise
is
confirmed
with
an
othe
,
that
it
might
be
the
more
sure
and
certaine
.
This
promise
as
touching
the
temporall
kingdome
,
The
wicked
presume
of
the
promises
of
God
,
and
cruelly
persecute
the
true
church
.
as
it
is
great
,
so
was
it
an
occasion
to
many
holy
Prophetes
,
of
great
affliction
and
cruel
death
.
For
as
the
promises
of
God
in
their
right
vse
doe
raise
vp
and
comfort
afflicted
and
godly
mindes
:
so
by
occasion
thereof
secure
and
prophane
spirits
ware
proud
&
presumptuous
,
and
through
the
confidence
they
haue
in
these
promises
,
they
afterwards
persecute
the
godly
:
as
we
may
see
by
manifest
examples
in
the
Prophets
:
who
,
because
they
reproued
the
idolatries
of
the
Kings
and
condemned
their
false
and
damnable
worshippings
,
threatning
the
destruction
of
the
kingdome
and
of
the
people
,
vnlesse
they
woulde
forsake
their
abominations
&
turne
vnto
the
Lord
,
were
tormented
and
put
to
death
as
heretikes
,
for
that
they
seemed
to
speake
against
this
and
other
promises
.
The
argument
which
the
wicked
vsed
against
the
Prophets
And
in
deede
this
seemed
to
be
an
inuincible
argument
whiche
they
vsed
against
the
Prophets
:
If
God
(
said
they
)
haue
promised
that
the
sonnes
of
Dauid
should
sit
vpon
the
throne
of
Dauid
for
euer
,
it
is
impossible
that
the
King
should
commit
any
such
offence
,
for
the
which
the
kingdome
should
be
destroyed
.
How
the
Pope
hath
abused
the
promises
of
God
.
The
kingdom
of
the
Pope
hath
not
so
goodly
and
so
glorious
a
pretence
,
and
yet
doth
he
also
abuse
the
promises
of
Christe
in
like
maner
,
to
establish
his
tyranny
,
his
idolatries
and
abominations
.
How
doth
he
bragge
of
this
promise
of
Christ
when
he
faith
:
I
will
be
with
you
vnto
the
ende
of
the
worlde
?
As
though
this
pertained
to
the
establishing
of
the
Popes
tyranny
.
So
that
sweete
consolation
:
The
gates
of
hell
shall
not
preuaile
,
&c.
afterwards
became
bloody
and
cruel
,
and
was
an
occasion
of
death
and
destruction
of
many
Sainctes
,
for
that
the
Pope
did
apply
it
vnto
him selfe
,
and
abused
it
for
the
stablishing
of
his
tyrannicall
kingdome
.
For
this
was
the
only
argument
whereby
they
proued
that
the
Pope
being
the
head
of
the
Church
,
could
not
erre
.
Thus
the
wicked
doe
abuse
the
promises
(
which
God
hath
set
forth
to
raise
vp
the
afflicted
minds
and
consciences
of
his
people
)
against
the
true
Church
.
This
was
the
cause
why
Amazia
the
Priest
could
not
abide
Amos
the
Prophet
.
In
the
middes
of
thy
house
(
sayth
he
)
Amos
hath
conspired
against
thee
.
The
earth
could
not
beare
his
talke
.
For
thus
he
saith
:
Ieroboam
shall
dye
by
the
sworde
,
and
Israell
shall
be
ledde
away
captiue
out
of
their
owne
lande
.
As
though
this
had
bene
a
thing
vnpossible
,
and
that
the
Kinge
might
commit
wickednes
and
doe
what
he
list
without
ehecke
or
punishment
.
Notwithstanding
the
ende
afterwards
declared
that
this
was
a
vaine
confidence
,
and
that
the
prophet
had
said
truely
.
The
godly
can
not
so
raise
vp
and
comfort
them selues
with
the
promises
,
as
the
wicked
doe
.
Thus
the
wicked
do
abuse
the
promises
of
God
,
applying
the
same
vnto
them selues
,
whereas
they
belong
to
the
true
Church
onely
,
and
so
they
become
presumptuous
and
careles
.
They
think
not
of
their
sinnes
or
of
the
iudgement
of
God
:
but
boldly
&
without
all
feare
doe
persecute
the
Saintes
of
God
,
as
we
see
at
this
day
in
the
papacie
.
So
the
true
church
is
oppressed
of
tyrannes
,
oppugned
of
false
brethren
,
suffereth
the
contempt
and
hatred
of
the
world
,
and
in
outward
apperance
is
euery
hower
ready
to
perish
.
Here
it
is
necessary
that
the
godly
should
raise
vp
them selues
with
a
trust
in
the
mercies
and
promises
of
God
:
for
to
this
ende
the
promises
are
set
forth
.
But
they
which
should
beleue
and
comfort
them selues
with
these
promises
,
doe
it
not
:
For
the
infirmitie
of
the
flesh
will
not
suffer
them
:
which
Satan
also
encreaseth
in
setting
before
their
eyes
their
great
daungers
and
terrours
.
Contrarywise
the
Church
of
the
wicked
,
which
for
their
sinnes
ought
to
feare
and
tremble
,
presumeth
,
hopeth
,
liueth
in
great
fecuritie
and
without
all
feare
.
So
the
Pope
holdeth
fast
that
promise
with
the
which
our
Sauiour
Christ
comforteth
his
Disciples
when
he
sayth
:
I
will
be
with
you
alway
vnto
the
ende
of
the
world
,
perswading
him selfe
that
Peters
voate
,
though
it
may
be
in
daunger
,
shall
neuer
be
drowned
.
But
the
true
church
,
to
that
which
onely
these
thinges
are
spoken
,
doth
not
so
beleue
them
,
nor
rayse
vp
it selfe
with
a
trust
and
confidence
in
these
promises
as
it
should
doe
.
Thus
in
all
times
and
ages
the
condition
of
the
true
Church
hath
bene
alwayes
one
.
The
godly
in
perills
and
affl●ctions
rest
vpon
hope
,
when
the
wicked
doe
despaire
.
Now
,
like
as
the
wicked
liue
in
great
hope
,
and
comfort
them selues
maruelously
so
long
as
they
are
in
prosperitie
:
so
when
they
are
touched
with
aduersitie
,
they
most
miserably
despayre
.
But
the
godly
continue
and
constantly
endure
in
hope
and
comfort
in
all
troubles
and
calamities
.
So
this
promise
as
touching
the
kingdom
of
Christ
,
was
hindred
many
and
sundry
wayes
by
rebellious
people
,
by
enemies
and
wicked
Kinges
,
vntil
at
the
last
the
citie
and
the
temple
were
destroyed
,
the
people
caried
away
captiue
,
and
none
left
but
plowmen
and
such
as
were
of
the
basest
sort
.
Nowe
the
word
,
the
worship
and
seruice
of
God
,
the
accustomed
iudgements
,
and
briefly
the
Church
,
the
policie
,
and
the
kingdom
were
gone
.
Here
what
hope
was
left
,
that
there
should
remaine
any
posteritie
vnto
Dauid
,
as
this
Psalme
here
promiseth
?
This
promise
therefore
was
necessary
,
that
thereby
the
godly
might
be
able
to
comfort
them selues
,
that
it
was
impossible
for
this
kingdome
to
fall
,
before
Christ
the
true
seede
of
Dauid
shoulde
be
reueiled
.
Wherefore
,
when
all
thinges
seemed
to
be
most
desperate
,
God
raised
vp
certeine
notable
Prophets
.
He
set
vppe
Daniel
also
emonges
great
and
mighty
Princes
.
Moreouer
,
the
time
was
appoynted
by
the
Prophet
Ieremy
,
In
like
maner
doe
we
beleue
and
comfort
our selues
at
this
day
that
Christ
will
defend
and
mainteyne
his
kingdome
and
his
Church
euen
to
the
end
of
the
world
,
The
promises
are
set
forth
for
the
comfort
of
the
godly
,
that
in
their
afflictions
they
should
not
despayre
.
though
the
Romish
Antichrist
triumph
neuer
so
much
,
sitting
in
the
temple
of
God
,
and
exercising
his
tyranny
as
though
he
would
vtterly
oppresse
the
Church
.
For
these
promises
God
left
with
his
Church
,
that
in
such
necessitie
and
daungers
it
should
not
be
without
comfort
.
Which
promises
,
albeit
the
Church
can
not
fully
and
perfectly
beleue
,
yet
doth
it
not
deny
or
reiect
the
same
.
And
Christ
accepteth
and
commendeth
our
fayth
,
although
it
be
no
more
then
a
grayne
of
mustard
feede
.
This
to
knowe
&
this
to
teach
,
it
is
necessary
.
For
the
time
will
come
(
if
we
be
not
preuented
by
the
later
day
)
when
Satan
by
his
ministers
,
with
might
and
maine
wil
attempt
all
the
meanes
he
can
to
quench
the
doctrine
of
the
Gospell
.
Here
,
although
we
also
shall
see
the
kingdom
brought
into
captiuitie
,
and
the
Arke
caried
cleane
away
,
as
the
Iewes
did
,
yet
must
we
trust
that
God
will
giue
vs
Prophets
,
and
that
his
Church
(
although
it
seeme
to
be
vtterly
forsaken
)
he
wil
neuer
for
forsake
.
For
the
word
of
God
,
whose
promise
we
haue
,
ought
to
moue
vs
more
then
the
present
daunger
,
seeme
it
neuer
so
terrible
.
For
if
God
,
through
much
patience
did
preserue
his
Church
vnder
the
Papacie
:
if
he
suffered
many
abuses
,
which
blind
guides
and
wicked
teachers
brought
into
the
Church
,
if
at
the
length
,
when
all
thinges
were
desperate
and
past
all
hope
,
he
caused
the
light
of
his
worde
to
shine
in
the
middes
of
most
horrible
darkenes
:
why
should
we
despayre
?
The
mercie
of
God
is
greater
then
heauen
and
earth
,
&
is
able
to
swallow
vp
all
errors
,
into
the
which
the
very
elect
,
by
false
prophets
,
blind
teachers
and
the
iniquitie
of
time
are
often
times
ledde
.
There
is
no
man
which
would
not
wish
for
peace
and
quietnes
in
the
common
wealth
,
and
in
the
people
obedience
and
godlines
.
So
is
it
to
be
wished
that
in
the
Church
there
might
be
vnitie
and
concorde
,
The
Church
is
neuer
with
out
daungers
and
afflictions
,
and
therefore
it
hath
neede
of
the
promises
.
and
that
there
might
be
no
offence
either
in
doctrine
or
life
,
that
Princes
and
Magistrats
would
not
hate
or
persecute
,
but
like
,
loue
&
embrace
the
word
.
Notwithstanding
such
a
common
wealth
and
such
a
Church
may
well
be
paynted
out
of
a
cunning
artificer
,
but
in
this
worlde
they
coulde
neuer
yet
be
founde
.
Wherefore
let
vs
not
looke
to
see
the
face
either
of
such
a
quiet
common
wealth
,
or
of
so
pure
a
Church
.
But
herewith
let
vs
content
our selues
,
that
the
Church
and
common
wealth
,
although
they
are
not
without
great
troubles
and
daungers
,
doe
not
vtterly
perish
:
that
there
is
some
maiestie
in
the
common
wealth
,
and
in
the
Church
pure
and
sounde
doctrine
:
and
that
there
are
some
which
magnifie
the
word
,
vse
prayer
,
and
frequent
the
Sacraments
,
although
the
greater
part
doe
the
contrary
.
And
to
this
ende
doe
perteine
these
consolations
,
that
whiles
all
things
seeme
to
fall
to
wracke
and
ruine
,
we
cast
not
away
all
hope
and
vtterly
despayre
.
When
I
behold
the
miserable
face
of
the
Church
at
this
day
,
The
state
of
the
Church
at
this
day
,
what
it
is
.
in
that
the
Pastors
and
Preachers
of
the
worde
are
so
neglected
,
yea
so
contemned
and
despised
,
thus
I
often
thinke
with
my selfe
,
that
the
whole
ministerie
,
although
there
were
no
tyrannes
to
oppresse
it
,
must
needes
fall
euen
of
it self
.
But
we
must
more
regard
the
promise
of
God
,
then
all
outward
shewes
,
seeme
they
vnto
vs
neuer
so
likely
.
For
behold
and
consider
the
histories
of
all
ages
,
and
you
shall
see
that
the
Church
hath
bene
alwayes
oppressed
&
hidden
through
the
tyranny
of
Princes
,
and
through
the
lies
and
sclaunders
of
heretiks
.
Moreouer
,
the
godly
haue
neuer
bene
without
their
tentations
through
the
consideration
of
their
sinnes
and
vexations
of
the
deuill
.
These
things
he
that
beholdeth
,
and
stil
fixeth
his
eyes
vpon
these
euills
,
shal
thinke
that
there
is
no
church
nor
yet
any
God
at
all
.
But
of
such
shewes
and
outward
appearances
we
must
ground
no
iudgement
.
For
such
a
face
the
church
ye
shall
neuer
see
,
in
the
which
great
offences
,
infirmities
,
and
,
as
it
were
great
diseases
are
not
to
be
found
.
In
deede
it
were
to
be
wished
that
these
thinges
were
not
in
the
Church
,
and
that
there
were
such
a
face
and
outward
shew
of
the
Church
,
as
is
described
here
&
in
other
places
,
where
it
is
compared
to
a
bewtifull
spouse
,
in
whom
appeareth
neither
spot
nor
wrincle
.
But
such
a
Church
outwardly
ye
shall
neuer
see
.
For
it
is
alwayes
oppressed
of
Tyrannes
,
vexed
of
heretiks
,
exercised
with
afflictions
both
inwardly
and
outwardly
,
with
disobedience
,
contempt
,
falshood
,
dissimulation
of
false
brethren
,
&c.
In
all
these
daungers
we
must
holde
fast
this
consolation
,
that
the
gates
of
hell
shall
not
preuayle
against
it
,
and
goe
on
forward
with
a
valiant
mind
and
Christian
courage
in
teaching
,
in
exhorting
,
in
reprouing
,
and
in
other
duties
perteyning
to
the
ministerie
.
If
any
be
disobedient
,
peruerse
and
obstinate
,
let
them
goe
,
let
them
perish
in
their
owne
sinnes
,
and
let
this
suffice
,
Thus
did
the
holy
Prophets
which
saw
the
captiuitie
of
Babylon
to
be
euen
at
hand
,
and
that
the
temple
and
the
citie
shoulde
be
consumed
with
fire
.
A
consolation
for
the
Church
of
Israel
in
the
tyme
of
her
captiuitie
.
This
was
then
the
face
of
the
kingdome
which
should
afterwards
be
destroyed
for
euer
.
There
was
nothing
now
therefore
wherewith
they
might
comfort
them selues
,
but
this
and
such
like
promises
made
vnto
Dauid
,
that
of
that
frute
of
his
body
God
would
set
vp
the
royall
throne
,
&
that
euen
with
an
oth
he
had
confirmed
the
same
.
And
this
is
in
deede
a
singular
promise
,
in
that
he
nameth
and
pointeth
out
a
certeine
person
,
&
suffereth
not
the
succession
to
wander
in
an
vncerteine
person
.
Abraham
,
Isaac
and
Iacob
had
also
a
promise
concerning
Christ
,
but
vnder
an
vncerteine
person
if
ye
respect
the
multitude
of
their
posterity
.
But
in
this
promise
is
a
certeine
limitation
,
because
there
is
one
certeine
person
named
,
to
the
end
,
that
although
the
people
should
be
all
leede
away
captiue
,
yet
so
long
as
the
posteritie
of
Dauid
did
continue
,
they
should
comfort
them selues
with
this
hope
,
that
the
kingdom
should
neuer
faile
.
This
I
thinke
to
be
the
cause
why
the
genealogies
,
that
is
,
the
line
of
the
kinredes
and
progenies
of
this
people
were
so
diligently
obserued
and
noted
of
the
godly
,
that
through
this
hope
of
the
promise
to
be
accomplished
,
the
succession
of
the
house
of
Dauid
might
be
sure
&
certeine
.
For
this
familie
was
as
a
certeine
starre
emonges
the
people
,
of
whose
posteritie
so
long
as
they
sawe
any
remnant
,
they
continued
in
hope
of
their
deliuerance
by
Christ
,
yea
euen
in
the
captiuitie
of
Babylon
,
although
it
were
most
horrible
.
For
euen
in
this
captiuitie
,
although
they
were
without
a
kingdom
,
yet
had
they
emonges
them
certeine
persons
of
the
royall
stocke
,
as
it
were
certeine
sparkles
of
the
kingdom
and
of
the
light
of
Dauid
,
vnto
whom
the
eyes
of
the
godly
did
alwaies
looke
,
as
vnto
a
pledge
of
the
promise
afterwards
to
be
accomplished
as
touching
Christ
.
Moreouer
in
this
captiuitie
they
had
the
word
&
the
Prophets
,
Daniel
,
Ieremy
,
Ezechiel
,
and
(
no
doubt
)
many
other
.
Now
,
so
long
as
such
persons
as
were
appoynted
to
the
kingdom
and
the
priesthood
were
yet
remaining
,
the
kingdome
was
not
cleane
forsaken
or
destroyed
.
Thirdly
the
number
of
the
yeres
was
also
limited
,
which
being
expired
,
their
captiuitie
shoulde
haue
an
ende
.
But
the
Iewes
at
this
day
haue
none
of
all
these
thinges
.
They
haue
no
kingdome
,
no
persons
appoynted
to
the
kingdom
,
no
certeine
number
of
yeares
,
neither
yet
the
word
or
the
Prophets
.
Therefore
they
are
condemned
with
all
their
religion
.
And
this
calamitie
in
the
which
the
Iewes
haue
liued
euer
since
Ierusalem
was
destroyed
by
the
Romanes
,
is
no
captiuitie
,
but
a
generall
destruction
and
desolation
of
that
people
for
euer
as
Daniel
also
saith
:
And
after
this
shall
be
the
ende
.
Verse
.
12.
If
thy
sonnes
keepe
my
couenant
and
my
testimonies
that
I
shall
teache
them
,
their
sonnes
also
shall
sit
vpon
thy
throne
for
euer
.
This
promise
is
not
generall
,
Because
the
promise
was
conditionall
,
therefore
the
corporall
kingdome
had
an
ende
.
for
it
hath
a
condition
annexed
vnto
it
.
There
is
a
difference
therefore
betwene
this
promise
and
such
as
be
without
condition
,
as
are
these
:
The
Lorde
said
vnto
my
Lord
,
&c.
Againe
Giue
thy
iudgements
vnto
the
King
,
O
Lord.
There
the
kingdom
is
promised
vnto
Christ
absolutely
,
but
here
it
is
not
promised
to
the
posteritie
of
Dauid
but
with
this
condition
:
If
they
shall
keepe
the
couenant
of
the
Lorde
.
So
the
kingdom
was
promised
and
giuen
vnto
Salomon
,
but
afterwards
his
stock
was
almost
cleane
cut
of
in
Ahazia
,
To
consider
these
things
it
is
very
profitable
,
namely
how
the
kingdom
promised
vnto
Dauid
,
came
vnto
his
sonne
Salomon
,
but
yet
for
sinne
it
was
taken
from
him
againe
.
The
same
hapned
vnto
Nathan
,
&
yet
notwithstanding
God
reserued
a
litle
sparke
,
out
of
the
which
this
kingdom
should
afterwards
shine
&
mightely
increase
.
And
these
things
were
done
to
bridle
our
presumption
.
Such
is
the
promise
also
as
touching
the
church
:
I
wil
be
with
you
vnto
the
ende
of
the
world
.
But
here
is
a
condition
ioyned
withal
,
that
is
:
If
ye
walk
in
my
waies
.
For
whoso
neglect
the
word
,
those
doth
God
also
neglect
and
reiect
,
and
reiseth
vp
others
which
shal
be
his
Church
.
So
saith
our
Sauiour
Christ
:
God
is
able
of
these
stones
to
raise
vp
children
vnto
Abraham
.
The
couenant
is
the
promise
of
mercie
through
Christ
.
The
Testimonies
are
the
will
of
God
reueiled
vnto
all
ages
by
Moses
and
the
Prophets
.
Wherefore
he
requireth
faith
,
and
then
obedience
vnto
the
law
.
And
here
is
to
be
noted
that
he
addeth
:
Which
I
will
teach
them
.
For
he
will
be
the
teacher
and
he
wil
be
heard
.
He
will
not
that
the
Councells
should
be
heard
,
The
Church
is
the
Church
vnder
this
condition
,
if
it
follow
the
word
.
or
such
as
teach
that
he
hath
not
taught
.
So
we
say
also
of
the
Church
,
that
where
so
euer
the
promise
of
God
is
beleued
and
his
word
obeyed
,
there
is
the
Church
.
But
they
that
doe
not
beleue
,
bragge
they
of
their
glorious
titles
,
their
holy
vocations
,
and
such
like
,
neuer
so
much
,
are
reiected
of
God
&
no
members
of
the
Church
.
For
who
would
beleue
the
Pope
because
he
is
the
Pope
?
And
yet
for
this
onely
cause
he
will
be
beleued
:
&
no
man
may
aske
whether
the
thinges
which
he
teacheth
be
true
and
sound
:
but
he
will
haue
men
simply
to
beleue
that
that
holy
sea
can
not
erre
.
Against
this
who
so
euer
dare
once
open
their
mouthes
or
examine
his
decrees
by
the
word
of
God
,
are
drawne
and
haled
to
all
kindes
of
torments
.
Like
as
therefore
the
Iewes
taught
and
defended
their
errors
and
impieties
by
the
authoritie
of
their
Kinges
vppon
whome
this
promise
seemed
to
be
grounded
:
euen
so
in
all
ages
is
the
false
church
wont
to
doe
.
But
we
answere
that
in
deede
the
promise
is
true
,
and
yet
is
it
conditionall
:
namely
,
If
ye
keepe
my
couenant
and
my
testimonies
.
For
God
did
not
so
anoynt
the
Kings
,
that
they
should
doe
what
so
euer
seemed
good
in
their
sight
,
or
what
so
euer
they
ordained
or
taught
,
The
kings
of
Israel
.
God
would
approue
because
they
were
kings
and
the
anoynted
of
God
:
but
he
addeth
:
If
ye
keepe
my
couenant
.
So
in
the
newe
Testament
it
is
a
true
saying
:
He
that
heareth
you
heareth
me
:
but
yet
not
generally
to
be
vnderstand
of
all
those
which
teach
in
the
Church
.
For
some
teach
not
the
word
of
Christ
,
but
their
owne
word
.
This
word
God
willeth
not
to
be
heard
,
but
commaundeth
that
it
be
not
heard
,
when
he
sayth
:
Take
heede
of
false
prophets
.
So
Moses
in
Deutronomie
commaundeth
that
the
king
should
neuer
lay
the
booke
of
the
lawe
out
of
his
handes
,
The
commaundement
giuen
to
the
kings
in
the
olde
Testament
.
but
should
exercise
the
same
continually
in
reading
,
in
learning
and
in
practising
the
same
.
If
this
commaundement
was
giuen
to
the
Kings
vnder
the
law
,
what
shall
we
then
thinke
of
the
word
of
the
newe
Testament
?
In
vayne
shall
the
Pope
and
his
Prelates
here
glorie
and
bragge
of
the
Councells
,
the
fathers
,
the
Church
,
the
dignitie
which
they
haue
so
many
yeares
vsurped
.
All
these
are
so
farre
to
be
approued
and
beleeued
,
as
they
teach
according
to
the
rule
of
the
holy
Scripture
.
For
the
Church
,
which
hath
authoritie
from
God
,
is
that
onely
and
alone
which
followeth
the
voyce
and
the
word
of
the
Lord.
Moreouer
,
Few
vse
their
authoritie
rightly
.
we
learne
by
experience
,
that
nothing
is
more
common
emongest
men
,
then
to
abuse
the
authoritie
and
power
committed
vnto
them
,
&
very
few
there
be
which
doe
rightly
vse
their
authoritie
either
in
the
Church
or
in
the
common
wealth
.
The
cause
is
,
for
that
the
greater
part
serue
their
owne
affections
,
their
owne
lustes
and
pleasures
,
and
whiles
they
shoulde
rule
others
,
they
suffer
them selues
to
be
ruled
and
gouerned
of
Satan
.
Hereof
commeth
it
,
that
we
see
the
Pope
,
the
Bishops
,
yea
the
whole
Papacie
to
haue
no
care
of
the
word
,
nor
loue
to
the
word
at
all
:
but
are
wholy
giuen
ouer
to
seeke
theor
owne
glorie
,
dignitie
,
wealth
and
pleasure
.
Wherefore
their
authoritie
bindeth
not
vs
,
although
it
were
the
authoritie
of
an
Angell
from
heauen
:
but
with
good
conscience
we
depart
from
them
,
lest
we
should
be
disobedient
to
the
high
authoritie
and
Maiestie
,
which
is
God
him selfe
.
But
if
the
Pope
with
his
Prelates
would
not
resist
and
persecute
the
doctrine
of
Christ
,
if
with
vs
they
would
beleue
&
teach
that
we
are
iustified
by
the
onely
price
of
the
blood
of
Christ
,
and
would
not
teach
men
to
make
marchandise
of
their
owne
merites
and
workes
,
we
would
gladly
acknowledge
their
authoritie
.
But
since
they
manifestly
impugne
the
worde
,
since
they
defende
their
impieties
and
abominations
with
extreme
crueltie
and
tyranny
,
we
doe
not
onely
reiect
and
contemne
their
authoritie
,
but
we
say
as
Paule
sayth
,
that
they
are
accursed
.
It
is
a
common
principle
emongest
the
popish
Doctors
,
that
the
Pope
is
aboue
the
worde
and
the
Scripture
,
and
that
in
the
lawe
of
God
he
may
dispense
as
pleaseth
him
.
But
God
giueth
no
authoritie
vnto
man
aboue
the
word
.
So
should
he
set
man
,
that
is
to
say
,
dust
and
dunge
aboue
him selfe
:
for
what
is
the
word
,
but
God
him selfe
?
This
word
they
that
honor
,
obey
and
keepe
,
are
the
true
Church
in
deede
,
be
they
neuer
so
contemptible
in
the
world
:
but
they
which
doe
not
,
are
the
church
of
Satan
and
accursed
of
God
.
All
states
of
men
are
subiect
to
the
word
.
And
this
is
the
cause
why
it
is
expresly
set
downe
in
the
text
:
The
testimonies
which
I
will
teach
them
.
For
so
will
God
vse
the
ministerie
of
teachers
and
Pastors
in
the
Church
,
that
he
notwithstanding
will
be
the
chiefe
Pastor
,
and
all
other
ministers
and
Pastors
what
so
euer
,
yea
the
Church
it selfe
shall
be
ruled
and
gouerned
by
the
word
.
Emongest
the
people
of
Israel
the
Kings
and
Priestes
glorying
and
vaunting
of
their
vocation
,
thought
they
might
doe
what
they
list
.
So
the
Pope
and
his
Prelates
at
this
day
will
not
be
subiect
to
the
authoritie
and
rule
of
the
word
&
the
Scripture
.
For
the
euill
conscience
which
the
Pope
hath
,
doth
alway
cry
out
and
witnesse
vnto
him
that
the
holy
Scripture
is
the
word
of
God
,
and
therefore
will
be
against
him
,
&
vtterly
condemne
him
.
Wherefore
there
is
no
prison
which
he
more
hateth
and
abhorreth
then
the
word
of
God
.
The
condition
is
added
because
of
the
wicked
&
presumptuous
.
This
conditionall
sentence
is
here
set
down
because
of
the
wicked
,
that
they
should
not
take
vppon
them
an
absolute
power
contrary
to
the
word
.
For
there
is
no
absolute
promise
,
but
that
which
perteineth
vnto
Christ
,
which
saith
not
with
a
certeine
condition
,
but
generally
and
absolutely
,
that
Christ
should
come
of
the
seede
of
Abraham
.
Nowe
,
whereas
the
corporall
kingdom
did
endure
vntill
this
promise
as
touching
Christ
was
accomplished
,
it
was
so
stablished
by
the
word
,
that
notwithstanding
it
had
a
certeyne
condition
annexed
vnto
it
.
Therefore
many
wicked
Kinges
,
with
all
their
families
neglecting
this
condition
,
were
vtterly
destroyed
,
and
others
succeeded
them
:
so
that
the
temporall
kingdom
endured
after
a
sort
,
vntill
the
most
holy
one
,
the
King
of
Kings
came
,
who
hath
continued
this
kingdom
vntill
this
day
,
and
shall
doe
for
euer
.
This
condition
therefore
is
added
to
beate
downe
proud
and
presumptuous
spirites
.
And
if
he
sayd
:
This
promise
as
touching
Christ
will
I
accomplish
,
and
will
vndoutedly
establish
the
throne
vnto
my
seruant
Dauid
:
but
doe
not
ye
,
whiche
in
the
meane
time
sit
in
this
throne
and
gouerne
this
kingdome
,
presume
of
the
promise
,
and
thinke
that
ye
can
not
erre
,
or
that
God
will
winke
at
your
errors
,
and
not
rather
condemne
and
seuerely
punish
them
.
Therefore
either
gouerne
your
kingdome
according
to
my
word
,
or
else
I
wil
roote
you
out
and
destroy
you
for
euer
.
This
promise
he
now
amplifieth
and
setteth
forth
more
at
large
.
Verse
.
13.
For
the
Lord
hath
chosen
Sion
,
and
loueth
to
dwell
in
it
,
saying
:
This
is
an
amplyfication
of
the
promise
.
As
if
he
saide
:
Ye
haue
that
promise
.
But
doe
your
indeuour
,
that
ye
may
become
righteous
and
keepe
my
couenant
,
shewing
your selues
obedient
vnto
my
voice
.
Then
shall
this
kingdome
endure
and
I
will
dwel
with
you
,
and
wil
replenish
you
with
all
maner
of
blessinges
both
corporall
and
spirituall
.
Here
,
of
a
singular
purpose
he
vseth
the
same
word
which
Moses
vsed
Deut.
16.26
.
In
the
place
which
the
Lord
thy
God
shall
choose
to
place
his
name
there
.
For
at
the
beginning
there
was
no
certaine
place
appointed
wherin
the
tabernacle
should
remain
,
but
it
wandred
,
not
onely
from
place
to
place
,
but
also
from
tribe
to
tribe
,
as
Ephraim
,
Manasses
,
Dan
,
&c.
Moreouer
by
this
word
,
God
chooseth
a
place
for
his
seruice
:
therefore
we
may
not
chose
it
.
hath
chosen
,
he
ouerthroweth
all
kindes
of
worship
,
and
religion
of
mans
owne
deuising
and
choosing
,
whereof
there
was
an
infinite
number
among
the
Iewes
.
For
thus
they
thought
:
If
it
be
lawful
for
the
Priests
to
cary
the
tabernacle
from
one
place
to
an
other
,
why
may
not
we
also
do
sacrifice
in
moe
places
then
one
?
This
was
plaine
and
grosse
idolatrie
.
For
seeing
that
God
did
bind
him selfe
to
the
Mercieseate
by
his
worde
,
namely
that
there
he
would
be
,
and
there
he
would
be
found
:
therefore
it
was
idolatrie
to
beleue
that
he
was
any
where
else
,
or
to
seeke
him
in
any
other
place
.
Therefore
,
when
the
people
did
deuise
or
choose
any
kind
of
worship
which
God
had
not
chosen
,
we
see
howe
sharpely
the
Prophets
did
reproue
them
.
For
there
is
nothing
which
God
so
much
detesteth
,
as
to
admitte
or
appointe
for
the
seruice
of
God
,
that
which
he
hath
not
commaunded
.
Wherefore
election
or
choise
belongeth
not
vnto
vs
:
but
we
must
yeelde
obedience
to
the
voice
of
the
Lorde
.
Else
shall
that
happen
vnto
vs
which
Ieremy
threateneth
:
That
they
haue
chosen
will
I
reiect
.
These
thinges
destroy
and
confound
the
inuentions
,
the
deuises
and
deuotions
,
the
false
and
counterfet
religions
which
we
haue
seene
in
the
Papacie
.
For
whereas
some
gaue
them selues
to
this
order
of
religion
&
some
to
that
:
whereas
they
had
certaine
daies
of
abstinence
,
certaine
meates
,
certaine
Sainctes
to
call
vppon
,
and
such
other
like
,
if
ye
aske
who
commanded
all
these
thinges
,
their
owne
conscience
will
constraine
them
to
aunswere
that
they
were
in
deede
of
their
owne
choosing
and
their
own
deuising
.
But
this
is
to
serue
not
God
,
but
Satan
.
For
God
is
not
serued
but
when
that
is
done
which
he
hath
commaunded
.
Wherefore
election
or
choise
(
as
I
said
)
pertaineth
not
to
vs
,
but
to
God
alone
:
but
obedience
belongeth
to
vs
,
so
that
what
God
hath
commaunded
,
that
must
we
doe
.
Moreouer
,
the
word
of
Choosing
beateth
downe
all
confidence
and
presumption
of
workes
.
For
if
he
should
say
:
I
giue
vnto
you
Sion
for
a
reward
,
or
this
doe
I
to
requite
or
to
recompence
you
,
it
were
as
much
as
if
he
said
,
this
doe
I
in
respect
of
your
desert
.
But
when
he
saith
:
I
haue
chosen
Sion
according
to
myne
owne
will
,
he
sheweth
that
he
doth
it
without
all
respect
of
merites
:
If
God
doe
choose
,
then
commeth
it
not
of
our
merite
.
so
that
he
both
condemneth
all
counterfet
religion
,
and
all
confidence
of
merite
.
For
voluntary
worshippings
and
chosen
religions
perteine
to
the
deuils
diuinitie
.
And
it
helpeth
vs
nothing
,
that
they
are
chosen
of
a
good
intent
.
For
there
is
no
good
intent
which
is
grounded
vppon
our
owne
iudgement
,
No
good
intent
but
that
is
grounded
vpon
the
word
.
and
not
vpon
the
word
of
God
,
which
ought
to
be
the
groundworke
of
all
good
intents
.
For
he
onely
intendeth
well
,
which
knoweth
that
he
is
constrained
to
do
this
thing
or
that
by
the
word
of
God
.
This
word
who
so
hath
not
,
although
he
seeme
in
all
things
as
holy
as
an
Angel
,
beware
of
him
,
and
auoid
him
as
a
deadly
poyson
.
This
is
a
most
certaine
and
infallible
rule
for
vs
to
follow
(
which
if
we
doe
,
we
shall
neuer
be
deceiued
)
,
if
we
demaund
whether
God
hath
required
of
vs
or
commaunded
this
thing
or
that
.
For
he
approueth
nothing
as
good
in
his
sight
,
which
he
hath
not
chosen
.
And
this
briefly
as
touching
the
word
of
Choosing
,
I
thought
good
to
note
.
Verse
.
14.
This
is
my
rest
for
euer
:
here
will
I
dwell
,
for
I
haue
a
delite
therein
.
This
is
a
singular
promise
,
and
such
as
God
neuer
made
in
any
other
place
.
Hereof
Esay
and
the
other
Prophets
seeme
to
gather
,
that
Ierusalem
should
endure
for
euer
,
that
is
,
vntil
the
Messias
should
come
,
who
should
make
of
a
temporall
,
an
eternall
Ierusalem
:
As
also
the
Angell
sayth
vnto
Marie
:
that
Christ
should
sitte
vpon
the
throne
of
his
father
Dauid
for
euer
.
And
here
marke
the
sequele
of
this
promise
.
Ierusalem
at
this
day
is
destroyed
and
gone
,
and
yet
this
promise
doth
plainly
shew
,
that
this
shall
be
the
seate
of
the
Lord
for
euer
.
Wherefore
it
followeth
,
as
an
infallible
consequence
,
that
he
is
come
which
hath
established
this
kingdom
for
euer
.
For
whereas
it
was
destroyed
in
the
captiuitie
of
Babylon
,
yet
notwithstanding
there
were
certaine
remnants
reserued
:
The
time
also
was
appoynted
howe
long
the
captiuitie
should
continue
:
And
moreouer
,
there
were
yet
both
Kinges
and
Priestes
remaining
emongst
them
.
But
now
there
is
none
of
all
these
thinges
,
as
before
we
haue
declared
.
This
is
therefore
a
notable
promise
,
that
this
Ierusalem
shall
be
the
seate
and
throne
of
the
Lorde
for
euer
,
and
shall
neuer
be
abolished
.
The
Iewes
presuming
of
this
promise
,
did
crucifie
Christ
,
and
committed
all
iniquitie
.
For
they
thoug●t
it
not
possible
that
Ierusalem
should
be
destroyed
,
because
of
the
promise
which
it
had
,
that
it
should
remaine
for
euer
.
But
we
haue
heard
that
these
thinges
were
promised
conditionally
:
to
witte
,
If
they
should
keepe
the
couenant
of
the
Lord
and
his
testimonies
.
Ierusalem
therfore
continued
vnto
the
comming
of
Christ
.
Ierusalem
was
destroyed
:
notwithstanding
it
was
builded
vp
againe
by
Christ
to
remaine
for
euer
.
Afterward
it
was
plagued
for
sinne
,
as
other
wicked
cities
and
kingdomes
were
.
In
like
maner
the
Prophets
doe
certainly
promise
that
the
Gospel
should
come
out
of
Sion
and
a
newe
kingdome
of
Christe
out
of
Ierusalem
.
Notwithstanding
they
say
,
that
this
Ierusalem
should
be
greater
then
the
whole
earth
,
and
the
walles
thereof
should
be
the
endes
of
the
earth
.
These
thinges
can
not
be
vnderstand
of
the
corporall
Ierusalem
,
which
notwithstanding
was
the
first
occasion
of
the
beginning
of
the
kingdom
of
Christ
:
but
after
wardes
it
was
horribly
destroyed
:
like
as
also
the
wicked
sorte
of
Dauids
posteritie
were
rooted
out
:
but
the
godly
remained
vntill
Christ
was
borne
.
Moreouer
,
it
is
euident
that
this
election
and
choosing
began
vnder
Dauid
:
For
before
that
time
the
citie
of
Ierusalem
belonged
to
the
Iebusites
:
but
vnder
Dauid
it
was
chosen
by
the
promise
of
God
to
be
a
citie
for
the
Kinges
and
Priestes
,
in
such
sort
,
that
like
as
before
the
persons
of
the
Priests
did
not
wander
from
tribe
to
tribe
,
but
were
alwayes
certaine
:
so
the
persons
and
successions
of
the
Kings
should
not
nowe
vncertainly
wander
as
the
Iudges
and
the
Princes
did
,
which
continued
not
in
any
certaine
tribe
,
and
here
againe
he
vseth
the
worde
of
choosing
,
to
confound
the
presumption
&
confidence
of
merite
which
was
so
grounded
in
their
hartes
,
to
the
ende
they
might
vnderstand
that
this
citie
was
appointed
by
the
good
pleasure
of
God
to
be
a
seate
and
harborowe
for
religion
and
policie
.
The
Iewes
presumed
of
their
owne
merites
.
For
this
deuilish
vice
was
peculiar
vnto
the
Iewes
,
that
they
gloried
in
their
merites
,
their
seruice
and
ceremonies
.
For
this
cause
Moses
also
sharply
reproueth
them
,
and
warneth
them
that
they
should
not
thinke
they
had
obteyned
these
great
benefites
through
their
owne
righteousnes
.
Not
for
thy
righteousnes
(
saith
he
)
hath
the
Lorde
brought
thee
into
this
land
.
The
presumption
of
the
Papists
.
This
deuilish
presumption
we
see
also
to
be
in
the
Papacie
:
but
much
worse
then
it
was
emongest
the
people
of
God
.
For
they
vsed
that
worship
&
seruice
which
was
commaunded
of
God
.
But
in
Popery
there
is
nothing
but
mans
inuentions
,
which
are
the
worshipping
of
idolls
.
Nowe
,
whereas
the
Lord
promiseth
that
he
will
dwell
in
Ierusalem
,
this
seemeth
to
be
but
a
small
matter
.
It
is
a
great
benefite
of
God
that
he
hath
appointed
a
certain
place
for
his
seruice
.
But
we
must
loke
to
the
Maiestie
of
the
inhabitour
,
and
then
the
place
,
be
it
neuer
so
base
and
contemptible
,
shall
become
glorious
.
For
this
did
the
word
promise
,
that
he
whom
the
heauens
could
not
comprehend
,
should
be
found
in
Ierusalem
.
This
is
therefore
a
singular
promise
,
when
men
may
knowe
and
enioy
a
certaine
place
wherein
God
may
be
founde
,
that
they
wander
not
in
the
imaginations
of
their
owne
harts
,
euery
man
choosing
vnto
him selfe
a
God
,
or
a
place
where
he
may
serue
God
according
to
his
owne
fantasie
,
as
Ieroboam
did
,
which
is
horrible
idolatrie
.
Wherefore
it
is
the
great
mercie
of
God
that
he
hath
appoynted
a
certaine
place
for
his
word
and
his
whole
seruice
,
Ierusalem
called
the
holy
citie
,
&
why
.
to
the
which
place
the
Scripture
attributeth
this
excellent
name
and
title
,
that
it
is
called
the
holy
citie
:
not
for
the
holines
of
the
people
inhabiting
the
same
,
but
for
the
holines
of
the
Lord
sanctifying
all
things
by
his
word
.
The
glory
of
the
Church
of
the
new
Testament
.
This
glory
hath
the
Church
of
the
newe
Testament
also
,
in
that
she
hath
for
her
head
,
not
the
Pope
,
(
as
the
wicked
Papists
doe
most
wickedly
affirme
)
:
but
Christ
sitting
at
the
right
hande
of
the
father
,
who
is
present
with
his
word
&
Sacraments
.
This
is
an
inestimable
glory
,
which
dependeth
not
vpon
our
righteousnes
,
but
vpon
the
great
mercie
of
God
accepting
,
approuing
and
commending
all
thinges
that
we
doe
for
Christ
his
sonnes
sake
our
head
.
But
the
citie
of
Ierusalem
found
Satan
her
deadly
and
cruel
enemie
in
this
respect
also
,
Satan
a
continuall
and
a
cruell
enemy
to
Ierusalem
.
because
it
was
as
it
were
,
the
worke-house
of
God
,
in
the
which
he
dayly
exercised
and
wrought
all
maner
of
holy
workes
,
blessings
&
benefites
for
his
people
.
Yet
was
it
of
God
notwithstanding
meruelously
preserued
,
to
this
end
that
his
people
should
not
be
vncerteine
where
he
would
be
found
,
worshipped
and
heard
.
And
here
agayne
we
are
admonished
,
that
all
these
thinges
come
of
gift
and
not
of
merite
,
of
mercie
and
not
of
workes
.
For
he
hath
chosen
vnto
him selfe
this
rest
,
&
it
hath
pleased
him
to
dwell
in
this
place
.
So
it
commeth
not
of
our
desert
that
we
enioy
the
Gospell
and
other
great
blessings
of
God
.
All
these
are
the
giftes
of
God
,
through
his
great
mercie
and
goodnes
bestowed
vpon
vs
for
Christes
sake
.
Verse
.
15.
Her
vitailes
I
will
blesse
,
and
will
satisfie
her
poore
with
bread
.
This
word
vitailes
signifieth
properly
a
pray
.
Why
the
Scripture
calleth
our
foode
and
sustenance
a
pray
.
But
why
doth
the
Scripture
so
call
the
sustenance
whereby
we
liue
?
Euen
for
the
same
cause
for
the
which
Christ
calleth
it
our
dayly
breade
:
So
that
,
like
as
beastes
doe
dayly
followe
their
pray
and
finde
it
,
they
sowe
not
,
they
labour
not
,
but
by
pray
they
atteyne
all
that
they
haue
:
Euen
so
shoulde
we
not
heape
vppe
that
through
couetousnes
and
incredulitie
,
which
may
serue
vs
for
many
yeres
,
but
shoulde
daily
looke
for
and
receiue
at
the
handes
of
the
Lord
,
that
which
is
dayly
offered
vnto
vs
,
(
employing
our
labour
notwithstanding
as
a
meane
to
atteine
the
same
)
&
therewith
be
content
,
as
the
beast
is
when
he
hath
obteined
his
pray
.
For
couetousnes
&
incredulitie
is
not
content
with
present
benefits
,
although
the
Lorde
doe
neuer
so
faythfully
promise
to
feede
vs
,
and
giue
vs
all
things
necessary
for
this
life
.
Thus
the
Scripture
properly
&
very
aptly
calleth
our
foode
and
sustenance
a
pray
which
commeth
vnto
vs
taking
no
care
,
but
labouring
&
leauing
the
care
vnto
God
,
as
our
Sauiour
Christ
teacheth
vs
,
Matt.
6.
who
commaundeth
vs
to
labour
and
diligently
endeuour
to
doe
that
belongeth
to
our
vocation
:
for
of
the
Hebrewes
that
is
counted
labour
which
euery
day
hath
and
bringeth
with
it
.
But
withall
he
commaundeth
vs
to
take
no
thought
for
worldly
thinges
,
but
to
leaue
all
carefulnes
vnto
the
Lorde
who
promiseth
that
we
shall
no
more
lacke
then
the
birdes
and
other
beastes
doe
,
which
haue
that
is
sufficient
,
and
yet
labour
not
nor
make
prouision
for
the
same
.
For
this
is
not
the
ende
of
our
labour
,
that
in
this
life
we
should
still
seeke
to
enrich
our selues
and
neuer
be
satisfied
.
For
although
we
haue
the
treasures
of
this
world
,
yet
with
this
life
we
must
forsake
them
.
And
like
as
this
life
is
not
certeine
,
but
is
as
a
pray
,
which
we
so
long
enioy
as
it
pleaseth
the
Lorde
:
euen
so
is
the
portion
of
our
sustenance
but
,
as
you
would
say
,
a
snatch
,
wherewith
we
must
be
content
to
liue
,
and
not
be
carefull
for
the
time
to
come
.
So
doth
this
word
condemne
all
faithlesse
carefulnes
and
carefull
incredulitie
,
wherewith
notwithstanding
we
can
nothing
preuaile
.
A
saying
of
Cyprian
worthy
to
be
remembred
.
Cyprian
hath
a
goodly
saying
to
this
effect
and
worthie
to
be
remembred
.
Christians
(
saith
he
)
which
haue
forsaken
this
world
,
doe
so
litle
care
for
earthly
thinges
,
that
they
aske
no
more
but
foode
and
rayment
.
For
their
hartes
are
fixed
vppon
the
eternall
treasures
of
the
world
to
come
.
They
seeke
to
liue
but
from
day
to
day
,
as
straungers
hauing
here
no
continuing
citie
,
but
looking
for
one
to
come
.
And
good
cause
there
is
why
that
Disciple
of
Christ
should
desire
no
more
but
for
the
present
day
,
which
is
commaunded
not
to
be
careful
for
to
morrowe
.
For
it
is
an
absurde
thing
that
we
should
desire
to
liue
long
in
this
world
,
which
pray
for
the
spedy
comming
of
the
kingdom
of
Christ
.
Bread
what
it
signifieth
.
That
which
followeth
:
&
her
poore
I
will
satisfie
with
bread
,
is
a
phrase
or
kind
of
speech
well
knowne
.
For
breade
the
Hebrewes
are
wont
to
call
meate
and
drinke
,
like
as
we
call
vitailes
whatsoeuer
perteineth
to
our
foode
and
sustenance
.
These
things
he
promiseth
,
but
to
the
poore
:
for
so
he
calleth
his
people
.
For
he
seeth
the
condition
of
his
Church
to
be
such
,
that
in
the
middes
of
the
riches
and
wealth
of
the
world
,
it
onely
hungreth
&
thirsteth
.
The
pouertie
of
the
Leuites
was
exceeding
great
vntill
they
aspired
to
honor
and
dignitie
,
as
also
our
Prelates
doe
.
For
Satan
so
ruleth
in
these
matters
,
that
he
neuer
ceaseth
to
oppresse
the
ministerie
as
much
as
in
him
lyeth
,
with
pouertie
and
contempt
.
This
many
not
contented
to
beare
,
doe
fall
so
farre
,
that
rather
then
they
will
lack
,
they
will
teach
the
thinges
that
please
men
,
that
so
they
may
attaine
to
wealth
and
dignitie
.
The
godly
must
therefore
hold
fast
this
promise
:
that
the
Lord
saith
he
will
giue
breade
vnto
his
poore
.
For
both
these
thinges
shall
come
to
passe
,
that
they
shall
haue
breade
,
and
yet
they
shall
be
poore
.
And
why
?
Because
the
kingdom
of
Christ
is
not
of
this
world
.
Let
those
therefore
which
are
of
the
ministery
,
and
are
the
principall
part
of
this
kingdom
,
be
content
to
suffer
reproch
,
hatred
and
contempt
,
or
else
let
them
be
no
ministers
.
For
the
inheritance
of
this
world
is
not
promised
to
the
godly
,
but
the
assured
and
euerlasting
inhertiance
of
the
life
to
come
.
Wherefore
Christ
calleth
the
poore
in
spirite
,
blessed
and
happy
,
which
notwithstanding
must
suffer
many
calamities
.
On
the
other
side
,
those
that
abound
in
wealth
and
are
full
,
he
calleth
miserable
and
vnhappy
,
because
the
time
shall
come
when
they
shall
weepe
.
Wherefore
let
vs
thus
make
our
account
,
that
if
we
wil
be
the
people
of
God
,
we
must
in
this
life
content
our selues
with
those
thinges
whiche
are
necessary
for
the
back
and
the
belly
.
All
other
incommodities
let
vs
patiently
beare
and
ouercome
in
hope
of
the
glory
whiche
shall
be
reuealed
vpon
the
sonnes
of
God
.
Verse
.
16.
And
will
cloth
her
Priestes
with
saluation
,
and
her
Sainctes
shall
showt
for
ioy
.
This
promise
is
farre
more
excellent
then
that
whereof
we
haue
now
spoken
.
Temporall
incommodities
of
the
Church
are
recompensed
with
spirituall
benefites
&
blessinges
.
For
here
God
promiseth
that
he
will
so
gouern
the
Pastors
and
Ministers
,
that
they
shal
be
pure
&
holy
through
the
word
and
haue
a
good
conscience
.
If
we
would
compare
these
thinges
with
that
small
defecte
of
corporall
thinges
,
we
should
beare
it
much
more
cherefully
and
patiently
.
When
I
was
a
Monke
,
I
liued
in
most
miserable
darkenes
and
infinite
snares
of
conscience
:
where
through
the
multitude
of
mens
traditions
,
sinne
brought
forth
sinne
.
I
was
bound
against
nature
to
that
impure
and
incestuous
single
life
.
Here
,
if
a
man
should
haue
asked
me
what
I
would
giue
to
redeeme
the
quietnes
and
peace
of
conscience
,
and
those
inestimable
graces
and
glory
which
we
enioy
at
this
day
by
the
word
and
the
spirite
of
God
:
I
would
humbly
haue
cast
downe
my self
prostrate
vpon
the
ground
&
giuen
my
life
gladly
for
this
onely
quietnes
and
libertie
of
conscience
in
Christ
.
But
now
,
when
we
are
clothed
in
deede
with
saluation
through
great
and
assured
promises
of
the
forgiuenes
of
sinnes
and
eternal
life
,
we
forget
these
spirituall
riches
,
and
we
complaine
that
we
are
not
made
Kinges
and
Princes
in
this
corporall
life
.
We
doe
not
preferre
our
eternall
and
spirituall
glory
before
these
transitory
and
corruptible
things
.
And
what
a
foule
ingratitude
is
it
,
so
to
be
offended
with
this
externall
pouertie
,
and
not
to
ioy
and
reioyce
rather
in
these
inestimable
treasures
of
the
spirite
?
Who
woulde
not
rather
hauing
these
giftes
of
the
spirite
,
begge
his
bread
from
dore
to
dore
,
then
enioy
the
riches
and
treasures
of
all
the
Prelates
and
the
whole
kingdom
of
the
Pope
?
Whome
we
see
in
this
wealth
of
the
world
,
because
they
are
enemyes
to
the
worde
,
to
be
most
desperate
and
damnable
:
For
they
are
without
remission
of
sinnes
,
hope
of
eternall
life
,
the
knowledge
of
Christ
,
and
all
the
heauenly
benefits
and
blessings
,
which
we
by
the
word
doe
so
plentifully
enioy
.
Wherefore
if
we
be
neuer
so
poore
,
afflicted
,
vexed
,
full
of
anguish
and
heauynes
,
contemptible
and
abominable
in
the
sight
of
the
world
,
yet
let
vs
comfort
our selues
with
this
,
that
we
haue
the
treasures
of
the
kingdome
of
heauen
,
that
by
faith
in
the
worde
wee
shall
haue
the
victorie
ouer
sinne
,
death
and
hell
,
and
that
we
are
wholy
clothed
with
saluation
.
How
many
were
oppressed
with
desperation
before
this
happy
age
wherein
we
liue
?
But
if
they
had
had
this
knowledge
of
grace
and
these
consolations
which
we
now
haue
by
the
worde
,
woulde
they
not
,
thinke
ye
,
haue
sustained
the
losse
of
all
the
riches
in
the
world
and
all
worldly
felicitie
?
For
when
a
man
feeleth
the
wrath
of
God
and
desperation
,
then
infinite
riches
and
treasures
are
nothing
esteemed
.
What
doth
knowledge
,
learning
,
wisedome
,
what
doe
possessions
,
kingdoms
and
dominions
then
auaile
?
All
these
thinges
who
would
not
gladly
forsake
and
cast
away
,
that
onely
he
might
haue
his
conscience
quieted
and
at
peace
with
God
?
Wherefore
Paule
very
aptly
calleth
the
knowledge
of
grace
,
an
absolute
or
a
full
perfection
,
because
all
good
thinges
are
conteyned
in
this
knowledge
.
A
singular
consolation
against
pouertie
and
contempt
.
For
if
we
liue
here
by
begging
our
bread
,
is
not
this
well
recompensed
in
that
we
are
nourished
with
the
food
of
Angells
,
eternall
life
,
and
Christ
him selfe
?
Who
so
fauoreth
not
these
thinges
,
let
him
seeke
for
a
Cardinalls
hatte
with
the
ministers
and
souldiers
of
Satan
.
Let
him
seeke
the
wealth
,
the
riches
and
glorie
of
this
world
.
As
for
me
,
I
seeke
other
riches
,
which
I
esteeme
aboue
all
worldly
wealth
and
treasures
.
Thirtie
yeares
agoe
,
if
I
had
had
the
true
knowledge
and
vnderstanding
but
of
one
Psalme
,
I
should
haue
thought
my selfe
to
be
a
God
:
for
then
all
thinges
were
full
of
grosse
ignorance
,
horrible
abominations
and
all
kindes
of
idolatrie
.
But
now
,
when
the
Lord
hath
opened
vnto
vs
,
as
it
were
a
flood
of
heauenly
wisedom
and
knowledge
,
we
are
vnthankfull
and
become
so
worldly
,
so
fine
and
so
delicate
,
that
we
will
lacke
nothing
that
the
worlde
hath
.
God
&
mammon
can
not
dwel
togither
.
But
Esay
sayth
,
The
bedde
is
strait
,
and
there
is
no
place
for
both
.
Albeit
the
thinges
we
doe
not
condemne
:
for
they
are
the
giftes
of
God
,
and
therefore
let
those
which
haue
them
,
being
lawfully
gotten
and
in
the
feare
of
God
,
This
is
therefore
a
singular
promise
and
consolation
,
that
the
Church
and
the
word
shall
endure
to
the
ende
of
the
world
,
not
by
the
counsell
or
wisedom
of
man
,
but
by
God
him selfe
clothing
his
ministers
with
saluation
.
Albeit
therefore
that
vnder
Achas
and
other
vngodly
Kings
all
thinges
were
full
of
idolatrie
,
yet
were
there
certeine
Prophets
by
whom
the
word
was
preserued
.
And
in
the
time
of
Christ
the
blindnes
of
that
nation
was
incredible
,
and
such
as
(
I
thinke
)
neuer
was
before
.
Notwithstanding
there
was
Anna
and
Simeon
which
then
acknowledged
and
preached
Christ
.
This
is
in
deede
the
great
worke
of
God
thus
clothing
with
saluation
,
that
is
,
with
his
mightie
and
victorious
word
,
with
his
true
and
holy
worshippe
,
his
ministers
,
that
out
of
the
mouthes
of
men
our
saluation
and
our
glory
may
be
heard
.
This
is
a
farre
more
excellent
clothing
then
were
those
Aaronicall
garmentes
of
Moises
,
that
the
Pastours
and
Preachers
of
the
Gospell
are
furnished
and
adorned
with
the
wordes
of
saluation
and
the
doctrine
of
truth
,
whereby
they
may
be
able
,
not
onely
to
instruct
the
people
committed
to
their
charge
,
but
also
to
confu●e
and
confound
the
aduersaries
.
For
to
this
ende
serueth
the
garment
and
the
clothing
of
saluation
,
that
is
to
say
,
of
victorie
which
is
obteyned
by
the
pure
word
and
holy
ministerie
.
The
second
part
of
this
promise
is
,
that
he
will
giue
successe
and
fruite
vnto
the
word
:
to
witte
,
that
so
many
as
heare
these
Priestes
,
these
Pastors
and
Preachers
and
beleeue
the
word
,
are
sanctified
and
their
harts
are
replenished
with
peace
and
ioy
:
they
faithfully
trust
in
God
,
whom
they
know
to
be
well
pleased
with
them
,
The
peace
of
conscience
is
an
inestimable
gift
of
God
.
and
of
whom
they
beleue
that
they
are
beloued
.
This
peace
of
the
hart
is
our
kingdom
of
heauen
which
we
haue
in
this
life
.
For
it
is
an
incomparable
treasure
:
in
comparison
whereof
all
the
kingdoms
and
riches
in
the
world
are
but
dyrt
and
dunge
.
So
the
Psalme
ioyneth
these
two
thinges
togither
,
that
by
the
Preachers
and
Ministers
he
wil
giue
his
mightie
and
victorious
word
and
faith
vnto
those
that
heare
them
,
that
so
all
may
be
saued
,
and
with
ioyfull
hart
may
prayse
and
magnifie
such
a
gracious
and
a
mercifull
God
.
The
spirituall
blessing
of
the
Church
must
not
be
estemed
according
to
the
outward
shewe
and
face
thereof
.
He
that
beholdeth
the
outward
shewe
and
face
of
the
Church
,
will
iudge
these
thinges
to
be
false
and
farre
otherwise
.
For
these
wordes
are
spirituall
,
and
must
not
be
vnderstand
according
to
the
flesh
.
For
if
a
man
follow
the
outward
appearance
,
he
will
rather
iudge
the
Pope
and
the
ministers
of
Satan
to
be
clothed
with
saluation
.
For
they
triumph
in
great
securitie
euen
when
they
think
and
speake
those
thinges
which
are
most
contrary
to
Christ
and
the
true
Church
.
On
the
other
side
the
Christians
or
the
true
Church
are
afflicted
,
vexed
,
tormented
within
and
without
of
Satan
and
cruell
persecutors
.
No
man
will
thinke
these
thinges
to
be
saluation
or
ioy
,
but
miseries
and
perpetuall
calamities
.
But
turne
thou
thyne
eyes
away
from
the
outwarde
shewe
and
appearance
,
and
beholde
that
Maiestie
which
speaketh
to
thee
in
the
word
and
promiseth
to
be
mercifull
vnto
thee
.
If
therefore
thou
be
in
the
fauour
of
God
,
if
he
hate
thee
not
but
loue
thee
,
if
he
cherish
and
defend
thee
,
I
pray
thee
,
what
are
all
the
calamities
in
the
world
?
Are
they
not
all
,
be
they
neuer
so
terrible
and
intolerable
,
swallowed
vppe
in
that
bottomles
sea
of
the
infinite
and
vnmeasurable
mercies
of
God
?
Verse
.
17.
There
will
I
make
the
horne
of
Dauid
to
budde
:
I
haue
ordeyned
a
light
for
myne
anoynted
.
He
continueth
in
the
promise
of
the
kingdom
&
the
priesthood
,
A
promise
concerning
the
defence
and
preseruation
of
the
Church
.
that
not
onely
the
saluation
and
ioy
of
the
Priestes
and
the
faithfull
people
should
be
defended
against
fantasticall
spirites
which
that
nation
was
neuer
without
,
but
also
that
this
kingdom
should
be
defended
against
outward
enemies
and
other
nations
abroad
,
and
at
home
against
seditious
persons
.
For
like
as
amonges
the
Leuites
there
were
many
fantasticall
and
hereticall
spirites
:
so
in
the
other
estates
there
were
also
many
seditious
heades
,
as
the
histories
doe
shewe
.
Howe
many
had
Saul
which
woulde
not
acknowledge
him
for
their
King
?
After
that
Saul
was
killed
and
Dauid
was
saluted
and
taken
of
the
trybe
of
Iuda
for
their
King
,
Wherefore
,
as
this
kingdome
must
not
be
esteemed
and
iudged
according
to
the
outward
face
thereof
(
for
then
it
shall
appeare
to
be
a
weake
,
The
outward
shew
&
face
of
the
Church
.
a
seditious
and
a
miserable
kingdome
)
:
so
the
Church
hath
also
certeyne
promises
of
peace
:
but
yet
so
,
that
for
the
most
parte
it
is
vexed
with
offences
,
with
persecutions
and
other
afflictions
.
Wherefore
we
must
rest
in
the
greatnes
and
the
excellencie
of
the
promise
,
in
the
Maiestie
of
the
worde
,
and
in
the
aucthoritie
of
the
promiser
,
who
hath
promised
saluation
,
but
yet
so
notwithstanding
,
that
in
the
common
wealth
there
shall
remayne
seditious
and
rebellious
persons
,
and
in
the
Church
heretiks
and
sectaries
.
Here
haue
we
neede
to
be
of
good
courage
and
comfort
,
assuring
our selues
,
that
if
we
were
of
the
world
,
the
world
would
loue
vs
.
If
we
would
flatter
the
Pope
and
teach
the
thinges
that
please
him
,
he
would
loue
vs
,
he
would
not
persecute
vs
,
he
would
not
throw
out
the
thunderboltes
of
cursing
&
excommunication
against
vs
as
he
doth
.
They
therefore
which
will
be
of
the
true
Church
,
must
prepare
them selues
with
a
valiant
mind
to
beare
and
ouercome
these
offences
,
resting
vppon
the
promises
of
God
,
which
doe
wholy
consist
in
this
,
that
he
is
and
will
be
louing
and
gaatious
vnto
vs
,
that
he
will
neuer
leaue
vs
comfortles
,
and
that
the
enemies
of
the
word
,
rage
they
neuer
so
furiously
,
shall
not
preuaile
against
the
Church
,
because
the
Lord
hath
promised
that
he
wil
there
make
the
horne
of
Dauid
to
budd
.
Some
do
vnderstand
that
by
this
word
[
to
budd
]
Christ
,
in
whom
the
kingdom
of
Dauid
is
truely
established
,
is
couertly
bere
shadowed
and
signified
.
Against
this
interpretation
I
will
not
greatly
stand
:
and
yet
I
rather
rest
in
the
simplicitie
of
the
letter
,
which
seemeth
playnely
to
promise
vnto
Dauid
a
certeyne
place
and
posteritie
.
The
name
of
budding
he
vseth
here
,
to
signifie
an
encrease
:
and
to
encrease
is
to
be
preserued
.
So
the
Church
buddeth
and
encreaseth
(
although
outwardly
it
seemeth
to
be
diminished
and
defaced
)
because
God
preserueth
and
encreaseth
it
daily
by
his
worde
and
his
spirite
.
The
sense
and
meaning
then
is
this
,
that
God
will
blesse
,
defend
and
preserue
the
horne
of
Dauid
,
that
is
to
say
,
the
kingdome
,
the
strength
and
the
power
of
that
nation
.
For
here
he
would
specially
notifie
the
person
,
to
this
ende
that
the
posteritie
might
be
certeyne
of
the
house
,
of
the
person
and
of
the
place
of
this
kingdom
.
That
which
followeth
:
I
haue
ordeyned
a
light
for
mine
anoynted
,
is
an
hebrewe
phrase
:
which
kinde
of
speech
we
also
doe
vse
:
As
when
we
saye
that
Iohn
Hus
was
the
lyght
of
the
Church
of
Bohemia
.
Leonard
Kesar
,
for
his
singular
confession
of
the
fayth
,
and
constancie
in
the
truth
of
the
Gospell
,
was
the
lyght
of
Bauaria
.
This
maner
of
phrase
is
vsed
also
2.
Samuel
21.
That
the
lyght
of
Israell
be
not
quenched
.
And
in
the
2.
Chronic.
21.
as
touching
Ioram
.
For
God
would
not
destroy
the
house
of
Dauid
,
because
he
had
promised
to
giue
a
light
to
him
and
to
his
children
for
euer
:
For
Ioram
was
the
laste
of
the
posteritie
of
Salomon
.
They
that
reigned
after
him
,
were
of
the
posteritie
of
Nathan
,
which
at
the
captiuitie
of
Babylon
,
when
the
Citie
was
destroyed
and
the
Kinge
in
captiuitie
and
bandes
,
seemed
to
be
vtterly
extinguished
.
But
the
Lorde
chastised
both
the
place
and
the
person
:
he
neither
chaunged
nor
reiected
them
.
Againe
,
at
the
birth
of
Christ
the
kingdome
was
translated
from
the
stocke
of
Dauid
to
the
Machabees
and
the
Romanes
.
Wherefore
as
touching
the
outwarde
appearance
,
this
light
was
vtterly
quenched
:
but
to
the
spirituall
man
and
to
the
eyes
of
faith
,
it
was
yet
glorious
.
For
there
were
certeine
persons
remayning
of
the
tribe
of
Iuda
,
of
whome
afterwardes
Christ
was
borne
.
Wherefore
he
calleth
the
preseruation
of
the
kingdom
,
a
light
:
but
in
respect
of
the
thing
it selfe
,
and
not
of
the
outward
shew
:
for
therby
it
seemed
that
both
the
place
and
the
person
were
clene
gone
:
for
God
through
idolatrie
and
presumption
was
constreined
to
destroy
them
.
So
the
kingdom
was
taken
from
the
tribe
of
Iuda
.
Then
came
Christ
,
who
builded
a
new
Ierusalem
which
shall
remaine
for
euer
.
There
is
also
a
certaine
vehemencie
in
this
word
:
To
prepare
a
light
,
what
it
signifieth
.
haue
prepared
:
for
it
signifieth
that
this
kingdome
was
defended
,
not
onely
against
all
enemyes
and
conspiratours
at
home
and
amonges
them selues
:
but
also
against
all
the
deuills
and
the
gates
of
hel
,
euen
to
the
comming
of
Christ
.
Yet
notwithstanding
the
historie
sheweth
howe
it
was
humbled
through
many
calamities
and
afflictions
.
Likewise
we
haue
a
promise
as
touching
the
Church
,
that
it
shall
continue
vnto
the
ende
of
the
worlde
,
and
that
the
gates
of
hell
shall
not
preuaile
against
it
:
and
yet
who
knoweth
not
howe
it
hath
beene
humbled
,
oppressed
and
in
a
manner
abolished
vnder
the
Pope
?
There
was
taught
and
worshipped
,
not
Christ
,
but
the
virgine
Mary
,
the
Apostles
,
&c.
So
that
according
to
the
saying
of
Christ
,
except
the
Lorde
had
shortened
those
dayes
,
Verse
.
18.
His
enemies
will
I
cloth
with
shame
,
but
on
him
his
crowne
shall
flourish
.
Not
the
King
of
Babylon
,
not
of
Syria
,
not
of
Edom
,
not
of
Moab
,
not
of
Egypte
,
briefly
no
enemy
shall
preuaile
against
this
kingdom
:
but
this
kingdome
shall
stand
vnmoueable
and
mightely
established
euen
vnto
Christ
,
and
the
enemyes
of
this
kingdome
shal
be
all
clothed
with
confusion
.
This
light
shall
neuer
be
quenched
vntill
he
come
which
shall
fulfill
all
thinges
.
This
throne
,
although
it
be
neuer
so
contemptible
and
odious
to
the
whole
worlde
,
shall
remaine
in
glory
,
not
onely
before
men
,
but
also
before
the
worlde
.
Neither
could
Satan
yet
euer
bring
to
passe
(
although
with
all
his
force
,
power
and
policie
he
hath
continually
attempted
it
)
that
the
posteritie
of
Dauid
should
be
extinguished
before
Christ
should
be
borne
.
To
these
promises
,
as
vnto
a
sure
staffe
,
yea
as
vnto
a
strong
rocke
,
the
Saincts
of
God
haue
alwaies
leaned
in
great
calamities
,
wherewith
Satan
exercised
this
people
to
the
ende
he
might
hinder
the
promise
concerning
Christ
.
And
in
deede
Antiochus
,
aboue
all
other
laboured
with
maine
and
might
,
to
roote
out
and
to
destroy
this
people
for
euer
.
But
,
as
the
Psalme
here
promiseth
,
because
he
was
an
enemie
to
this
holy
nation
,
therefore
he
was
clothed
with
shame
and
confusion
.
But
on
him
his
crowne
shall
flourish
:
That
is
to
say
,
although
the
crowne
of
Dauid
often
tymes
shall
seeme
in
outwarde
appearance
to
decay
and
perishe
:
yet
by
a
secret
and
a
diuine
power
it
shall
be
renued
,
plenteously
fructifie
,
and
gloriously
flourish
.
But
the
trueth
of
this
promise
resteth
in
Christe
,
of
whose
kingdome
there
is
no
ende
.
For
vppon
his
head
hath
flourished
a
crowne
which
could
neuer
decay
as
the
crownes
of
worldly
Princes
do
.
For
the
crowne
of
the
sonne
of
God
is
farre
otherwise
:
to
whom
all
power
is
giuen
both
in
heauen
and
in
earth
.
This
Psalme
conteyneth
a
prayer
for
the
preseruation
of
the
word
,
and
publike
peace
:
For
this
must
we
specially
desire
in
our
prayer
,
except
we
will
be
found
vnthankfull
.
Moreouer
,
we
must
not
be
offended
when
we
see
that
the
common
wealth
is
disquieted
through
the
disobedience
of
the
people
or
wickednes
of
the
Magistrates
:
or
the
Church
vexed
through
false
brethren
and
heresies
.
For
thus
will
it
be
and
no
otherwise
,
that
where
so
euer
the
word
,
ioyned
with
publike
peace
and
concord
,
is
found
,
there
Satan
that
lying
and
murthering
spirite
will
alwayes
goe
about
to
trouble
them
both
.
And
this
is
the
cause
of
seditions
,
of
warres
,
of
sectes
and
heresies
.
Wherefore
we
must
be
well
armed
,
that
seeing
our
aduersary
slepeth
not
,
we
may
valiantly
oppose
our selues
against
these
offences
,
and
thinke
that
they
are
certein
warnings
,
and
often
times
also
roddes
or
punishments
which
God
sendeth
to
amend
vs
,
and
not
to
destroy
vs
.
Our
sinnes
haue
deserued
more
greeuous
punishments
.
Better
it
is
therefore
to
be
afflicted
of
the
wicked
world
,
then
to
be
condemned
and
perish
for
euer
.
God
be
mercifull
vnto
vs
,
and
turne
from
vs
that
we
haue
so
iustly
deserued
.
The
.133
.
Psalme
.
Behold
how
good
,
&c.
In
this
Psalme
the
Prophet
commendeth
loue
and
concord
in
both
the
kingdoms
,
The
argument
of
the
Psalme
.
corporall
and
spirituall
,
but
specially
in
the
spirituall
kingdom
,
and
for
the
same
he
giueth
thankes
vnto
God
.
For
this
is
not
onely
a
singular
gift
of
God
when
there
is
vnitie
in
the
Church
and
quietnes
in
the
common
wealth
:
but
it
is
also
the
founteyne
and
headspring
of
inestimable
benefites
and
blessings
.
Dauid
had
learned
by
experience
that
there
is
nothing
better
than
peace
and
concord
▪
Here
peraduenture
you
wil
aske
where
Dauid
learned
that
these
are
so
excellent
and
so
profitable
things
.
But
he
which
marketh
the
historie
of
Dauid
,
shall
easily
perceaue
that
the
maisters
of
whom
he
learned
this
knowledge
,
were
Saul
,
Doeg
and
other
monsters
in
the
Court
of
Saul
his
predecessour
:
also
Absolon
,
Achitophel
and
such
like
:
that
is
to
say
,
Dauid
by
many
tentations
and
by
long
experience
did
learne
;
that
nothing
is
better
then
loue
and
concord
.
But
they
which
haue
not
felt
that
Dauid
did
,
doe
thinke
that
nothing
is
better
then
dissention
&
discord
,
according
to
the
prouerbe
:
Warre
is
sweete
to
those
which
haue
not
tryed
it
.
For
yong
men
,
which
are
yet
full
of
ho●e
and
youthfull
blood
,
thinke
nothing
more
excellent
then
the
glory
of
warre
and
victorie
,
whereby
they
may
winne
prayse
and
fame
.
These
carnall
motions
and
affections
afterwardes
are
easily
quenched
when
men
haue
felt
the
calamities
both
of
them selues
and
theirs
.
But
before
the
calamities
be
knowne
and
felt
,
the
commodities
of
peace
are
not
knowne
vnto
the
world
,
and
so
warre
is
sweete
and
pleasant
to
those
which
haue
not
felt
the
miseries
thereof
:
as
the
histories
doe
witnesse
,
wherein
we
may
see
that
often
tymes
seditious
heades
haue
complayned
of
peace
,
saying
that
in
rest
and
quietnes
men
be
come
sluggerds
,
cowards
and
dastards
.
Therefore
they
desire
warre
as
an
encrease
of
glorie
and
occasion
to
set
forth
their
manhood
and
courage
.
This
poyson
is
rooted
in
our
nature
through
originall
sinne
,
that
those
thinges
which
are
most
excellent
and
necessary
,
we
loth
and
shunne
:
and
those
things
whereby
Satan
seeketh
our
destruction
,
we
greedely
desire
,
according
to
that
dutch
prouerbe
:
Men
often
striue
and
take
great
paynes
to
bring
them selues
into
misery
and
daunger
.
It
is
naught
,
it
is
naught
,
sayth
the
byer
.
For
the
mindes
of
men
doe
commonly
mislike
and
loth
the
most
excellent
thinges
when
they
haue
plenty
and
are
full
thereof
.
Wherefore
it
is
an
enestimable
gift
of
God
,
to
haue
peace
both
in
the
Church
and
in
the
common
wealth
.
A
great
gift
of
God
,
to
vnderstand
and
to
acknowledge
the
giftes
of
God
.
And
this
is
also
a
singular
gift
,
to
acknowledge
that
it
is
a
gift
.
For
howe
many
doe
we
see
amonges
the
enemies
and
persecutors
of
the
Gospell
,
which
haue
an
outward
and
worldly
peace
,
and
yet
they
enioy
not
this
gift
?
For
in
the
middest
of
this
quietnes
their
mindes
be
vnquiet
,
and
they
haue
no
rest
nor
inward
peace
,
whiles
they
being
inflamed
with
an
hatred
against
the
Gospell
,
deuise
and
continually
seeke
newe
occasions
to
condemne
and
vtterly
to
roote
out
our
religion
.
Let
vs
therefore
be
thankfull
vnto
God
for
this
gift
,
and
let
vs
not
be
like
vnto
the
vnthankefull
world
,
which
vnderstandeth
not
this
gift
and
great
blessing
of
God
,
but
in
the
very
vse
thereof
forgetteth
God
.
God
hasten
his
kingdom
,
and
giue
vs
a
better
life
:
For
I
protest
that
this
life
is
naught
:
in
the
which
we
neither
regarde
the
greate
giftes
of
God
,
nor
yet
acknowledge
them
to
be
his
gifts
,
To
maintaine
this
gifte
,
it
is
not
in
the
power
of
the
temporall
or
the
spirituall
Magistrate
:
but
men
being
both
blind
and
deffe
,
will
needes
doe
,
Satan
ioyning
with
the
originall
sinne
&
corruption
of
nature
,
draweth
men
to
that
which
they
knowe
to
be
euill
.
not
that
they
like
and
approue
,
but
that
sinne
and
Satan
prouoketh
them
vnto
.
It
is
the
Lord
alone
therfore
which
is
both
the
giuer
and
maintayner
of
peace
:
whiche
preserueth
kingdoms
and
common
wealthes
,
that
they
fall
not
to
vtter
ruine
by
warres
,
vprores
and
tumultes
.
This
gifte
the
Psalme
commaundeth
vs
to
acknowledge
,
and
exhorteth
vs
to
be
thankful
for
the
same
.
For
it
is
the
mightie
hande
of
God
that
there
is
any
peace
or
concorde
amongst
vs
.
And
thanks
be
vnto
God
,
that
we
haue
this
knowledge
,
that
peace
is
the
gifte
of
God
,
although
we
be
not
able
of
our selues
to
maintaine
and
defend
the
same
.
For
this
is
a
meanes
,
not
onely
to
stay
vs
that
we
despaire
not
in
these
outrages
and
hurly burlyes
of
the
wicked
world
,
but
also
to
driue
vs
to
harty
prayer
,
that
God
would
preserue
that
peace
which
he
hath
giuen
vs
,
and
defende
vs
from
the
power
of
Satan
and
wicked
men
.
Verse
.
1.
Beholde
how
good
and
how
comely
a
thing
it
is
,
brethren
to
dwell
euen
togither
.
Dauid
had
bene
in
many
and
great
daungers
,
and
by
experience
had
learned
in
the
troubles
which
he
suffered
through
greate
and
long
seditions
and
other
afflictions
,
not
onely
what
mischiefe
there
is
in
discord
and
the
doctrine
of
error
:
but
also
what
inestimable
good
things
doe
proceede
of
concorde
and
sincere
doctrine
.
Wherefore
he
assureth
him self
that
God
preserueth
,
gouerneth
&
blesseth
these
things
.
For
the
Psalme
treateth
of
both
kinds
,
that
is
,
of
the
peace
and
concorde
of
the
common
wealth
,
and
of
the
Church
:
like
as
they
also
in
nature
are
coupled
togither
.
For
the
peace
of
the
common
wealth
is
also
the
peace
of
the
Church
,
for
that
in
the
time
of
peace
the
worde
of
God
may
be
freely
published
and
preached
.
Brethren
he
calleth
as
well
those
that
liue
in
any
societie
togither
,
Verse
.
2.
It
is
like
to
the
precious
oyntment
vppon
the
heade
that
runneth
downe
vpon
the
bearde
euen
vppon
Aarons
beard
,
which
went
downe
on
the
borders
of
his
garments
.
This
is
a
homely
and
familiar
phrase
of
the
holy
Ghost
.
The
place
is
knowne
30.
of
Exodus
,
where
Moses
was
commaunded
to
make
a
certaine
precious
oyntment
,
with
this
inhibition
,
that
it
should
be
made
of
none
else
but
of
him
,
nor
employed
to
any
other
vse
then
to
anoynt
the
bearde
of
the
high
Priest.
With
this
oyntment
the
Psalme
compareth
vnitie
and
concorde
as
an
holy
&
heauenly
thing
:
Concord
is
compared
to
a
precious
oyntment
.
whiche
by
no
power
or
policie
of
man
can
either
be
gotten
or
kept
.
For
although
it
be
giuen
euen
to
the
wicked
also
,
as
we
may
see
in
those
kingdoms
which
are
out
of
the
Church
,
yet
is
it
the
gift
of
God
,
and
a
most
holy
gift
,
which
ought
to
serue
especially
vnto
holy
vses
,
for
the
aduauncing
of
religion
,
for
the
confirmation
of
matrimony
,
for
the
education
of
children
,
and
for
the
maintenance
and
continuance
of
all
honestie
and
godlines
.
In
that
he
saith
:
from
the
head
,
he
sheweth
the
nature
of
true
concord
.
For
like
as
the
oyntment
ranne
downe
from
the
heade
of
Aaron
the
high
priest
,
vpon
his
beard
,
and
so
descended
vnto
the
borders
of
his
garment
:
euen
so
true
concord
in
doctrine
and
brotherly
loue
,
floweth
as
a
precious
oyntment
,
by
the
vnitie
of
the
spirite
,
from
Christ
the
high
priest
and
head
of
the
Church
,
vnto
all
the
members
of
the
same
.
The
beard
what
it
signifieth
.
For
by
the
beard
and
extreme
partes
of
the
garment
he
signifieth
,
that
as
farre
as
the
church
reacheth
,
so
farre
spreadeth
that
vnitie
which
floweth
from
Christ
her
head
.
Or
by
the
beard
we
may
vnderstand
those
to
whome
the
office
of
teaching
belongeth
,
because
the
bearde
is
ioyned
vnto
the
mouth
,
which
is
the
instrument
of
doctrine
,
and
by
the
extreme
partes
of
the
garment
the
rest
of
the
church
,
which
is
the
garment
of
Christ
.
This
similitude
expresseth
most
liuely
how
great
the
vertue
of
the
spirite
of
concord
is
wherewith
all
the
members
of
Christ
are
anoynted
:
For
it
maketh
their
life
sweete
and
pleasant
,
in
so
much
,
that
whatsoeuer
they
do
,
it
giueth
a
sweet
odor
in
the
sight
of
God
.
If
the
vnquiet
spirits
which
trouble
the
Church
at
this
day
,
could
beleue
that
the
peace
and
concorde
of
the
Church
is
such
an
holy
and
a
pleasant
ointment
to
the
Lord
,
Against
the
Anabaptists
and
other
Sectaries
,
enemies
to
the
peace
&
quietnes
of
the
Church
.
separate
from
all
profane
vses
:
they
would
be
more
sober
and
circumspect
then
they
be
.
But
because
they
beleue
it
not
,
therefore
they
employ
this
holy
ointment
to
vnholy
vses
,
seeking
therby
their
owne
glory
.
Yea
,
they
turne
the
Psalme
cleane
contrary
,
and
say
in
their
harts
.
Behold
how
pleasant
a
thing
it
is
to
trouble
the
brethren
:
they
would
not
haue
them
to
enioy
this
holy
oyntment
,
that
is
,
to
dwell
and
liue
togither
in
this
heauenly
concord
.
These
we
must
flie
:
to
these
we
must
in
no
wise
be
like
,
but
must
learne
that
the
vnitie
of
the
Church
is
the
gifte
of
God
,
which
we
must
defend
and
maintaine
with
all
our
power
.
For
there
is
nothing
more
pleasant
in
the
sight
of
God
and
his
Angells
,
then
when
the
Pastors
and
gouerners
of
the
Churches
doe
dwell
togither
in
godly
concorde
,
teaching
and
following
with
one
consent
,
one
true
,
sincere
and
vniforme
doctrine
.
Betwene
the
Pope
and
his
rable
there
is
great
concorde
:
The
concord
of
the
Papistes
.
for
there
is
a
concord
euen
amongest
theeues
:
as
there
was
betwene
Iudas
and
the
Phariseis
.
But
this
is
not
the
concorde
whiche
the
Psalme
here
speaketh
of
:
but
the
Psalme
commendeth
that
concord
which
is
amongst
those
that
haue
the
pure
and
sincere
worde
.
Therefore
the
Prophet
here
vseth
a
similitude
which
onely
perteineth
to
Aaron
,
named
to
be
the
high
priest
by
Gods
owne
mouth
,
signifying
thereby
that
this
concord
is
spread
by
the
preachers
of
the
word
,
throughout
the
whole
body
of
the
Church
:
so
that
,
not
onely
the
body
it selfe
is
refreshed
with
this
oyntment
,
but
also
the
sweete
smel
thereof
is
dispearsed
euery
where
,
and
the
fame
of
the
Church
is
glorious
both
before
God
&
men
,
those
I
meane
which
vnderstand
and
acknowledge
this
heauenly
benefite
.
Verse
.
3.
As
the
dew
of
Hermon
which
falleth
vpon
the
mountaines
of
Sion
:
for
there
the
Lorde
appoynted
the
blessing
and
life
for
euer
.
There
the
Lorde
appointed
the
blessing
and
life
,
or
liues
,
for
so
it
is
in
the
Hebrewe
.
As
much
to
say
as
:
There
will
God
dwell
where
concord
is
.
This
is
in
deede
an
excellent
commendation
wherewith
he
so
bewtifieth
and
extolleth
peace
.
And
with
this
commendation
ought
the
hartes
of
all
men
to
be
stirred
vp
to
the
loue
of
peace
,
The
commendation
of
concord
,
and
that
God
will
dwell
there
where
concord
is
.
since
they
heare
,
that
God
wil
dwel
with
such
Princes
,
such
Pastors
and
such
people
as
loue
peace
and
defende
the
same
.
It
followeth
then
that
where
the
enemies
of
peace
are
,
and
such
as
delite
in
vnnecessary
warres
,
as
are
those
monsters
which
are
idlely
and
wickedly
brought
vp
in
the
Courts
of
Princes
and
courtly
life
,
togither
with
the
profane
&
godles
multitude
,
there
dwelleth
the
deuill
with
his
angells
,
and
there
hath
God
appoynted
malediction
,
death
and
destruction
.
There
is
a
certeine
vehemency
in
this
word
life
,
or
liues
in
the
plurall
number
.
For
it
signifieth
all
kindes
of
life
,
as
the
Priests
,
the
Leuites
,
the
faithfull
,
the
Magistrates
,
artificers
,
citizens
,
husbandmen
,
&c.
As
if
he
sayd
:
All
states
of
life
shall
be
blessed
with
this
peace
.
This
is
in
deede
a
notable
promise
.
But
doe
not
we
most
wickedly
contemne
this
promise
?
Many
of
purpose
seeke
occasions
to
trouble
the
Churches
.
In
the
common
wealth
likewise
we
see
what
great
contempt
of
●awes
there
is
euery
where
.
By
these
enormities
we
doe
,
as
it
were
,
constrayne
God
,
not
to
bestow
vpon
vs
this
blessing
and
life
.
This
is
the
cause
that
we
are
vexed
with
sundry
calamities
,
for
that
we
doe
contemne
this
blessing
so
graciously
offered
vnto
vs
.
Notwithstanding
the
worlde
through
calamities
and
scourges
will
not
amende
.
For
what
did
it
profite
the
Iewes
to
be
so
often
exercised
with
all
kindes
of
calamities
?
God
therfore
was
constrayned
at
the
length
vtterly
to
destroy
them
.
In
like
maner
Loth
preached
to
the
Sodomites
in
vayne
:
as
Noah
also
did
to
the
first
world
.
The
same
daunger
hangeth
ouer
our
heades
.
For
neither
with
pestilence
,
warre
nor
famine
can
we
be
brought
to
amendement
,
or
bee
any
thinge
the
better
.
Therefore
shall
destruction
followe
.
This
Psalme
therefore
is
a
commendation
of
peace
and
vnitie
,
to
the
ende
we
should
esteeme
of
it
as
a
most
excellent
and
holy
gift
,
and
that
we
shoulde
rather
suffer
the
losse
of
all
thinges
else
,
then
giue
occasion
of
dissention
and
discorde
.
For
if
we
must
suffer
any
losse
,
it
ought
to
be
borne
patiently
in
this
respect
,
that
all
other
thinges
through
peace
are
recouered
and
restored
agayne
:
Nothing
better
chepe
to
the
byer
than
peace
.
as
one
sayd
very
well
:
I
neuer
bought
any
thing
better
chepe
then
peace
:
For
to
the
byer
it
bringeth
most
plentifull
fruite
.
We
see
often
times
in
our
priuate
affayres
,
that
if
a
man
be
content
to
lose
tenne
or
twenty
crownes
that
he
may
liue
in
peace
and
quietnes
,
he
wynneth
thereby
great
gayne
and
commoditie
:
whereas
an
other
neglecting
this
quietnes
,
and
by
strife
and
contention
seeking
ten
crownes
,
loseth
many
times
an
hundreth
crownes
or
more
.
If
these
thinges
so
fall
out
in
priuate
matters
,
what
hapneth
(
thinke
you
)
in
the
affaires
of
common
wealths
&
kingdoms
?
Let
vs
learne
therefore
highly
to
esteme
of
peace
,
&
to
be
thankfull
vnto
God
for
such
a
singular
gift
both
in
the
common
wealth
and
in
the
Church
.
So
shall
it
come
to
passe
,
that
we
shall
feele
and
enioy
this
blessing
and
life
,
as
the
holy
Ghost
hath
promised
.
The
.134
.
Psalme
.
Behold
,
prayse
ye
the
Lord.
This
is
the
last
of
the
Psalmes
which
are
called
the
Psalmes
of
degrees
.
In
the
which
ye
haue
heard
many
weighty
and
profitable
pointes
of
doctrine
as
touching
all
the
articles
in
a
maner
,
What
points
of
doctrine
Dauid
intreateth
of
in
the
Psalmes
of
degrees
.
of
Christian
doctrine
,
namely
of
Iustification
or
remission
of
sinnes
,
of
the
crosse
,
of
charitie
and
brotherly
loue
,
of
matrimony
,
of
ciuill
gouernment
,
&c.
as
though
the
Prophet
had
studied
to
comprise
in
these
short
Psalmes
the
summe
and
effect
of
all
suche
thinges
as
are
to
be
taught
vnto
the
people
.
Nowe
therefore
he
concludeth
in
this
Psalme
,
the
whole
matter
which
he
tooke
in
hand
to
entreat
of
:
As
we
also
doe
when
in
the
ende
of
our
preachings
we
pray
that
God
would
preserue
his
word
amonges
vs
,
and
that
we
may
continue
in
the
same
vnto
the
ende
.
For
when
the
word
is
purely
taught
,
all
thinges
are
safe
,
holy
&
pure
,
although
the
gates
of
hell
rage
against
vs
neuer
so
much
,
and
we
lose
,
not
only
our
goods
,
but
also
our
liues
.
For
what
harme
haue
we
therby
,
so
that
our
soules
may
be
saued
?
It
is
the
word
therefore
alone
that
preserueth
all
good
thinges
.
But
if
that
be
lost
or
corrupted
,
then
all
good
thinges
are
lost
.
For
like
as
,
if
the
Sunne
and
light
of
the
world
should
be
taken
away
,
he
that
walketh
walketh
in
darkenes
:
so
if
the
word
be
darkned
and
corrupted
,
in
what
misery
and
daunger
is
the
common
wealth
?
For
then
neither
Magistrate
,
nor
subiect
,
nor
seruant
knoweth
what
he
ought
to
doe
,
but
all
thinges
are
wrapped
vp
in
error
and
horrible
darknes
.
Wherefore
this
Psalme
exhorteth
vs
to
pray
,
that
the
Lorde
would
preserue
and
continue
his
word
amongest
vs
,
and
euery
one
of
vs
to
endeuour
with
this
seruice
to
helpe
the
Church
.
For
although
the
Church
is
neuer
without
heretikes
,
like
as
also
the
common
wealth
is
neuer
without
seditious
persons
:
yet
so
long
as
the
word
remayneth
found
and
vncorrupt
,
it
can
not
be
but
that
many
good
thinges
and
many
good
men
also
wil
remayne
.
I
take
this
Psalme
therfore
to
be
as
a
conclusion
of
those
things
whiche
were
spoken
of
before
.
This
Psalme
is
as
it
were
a
conclusion
of
those
thinges
that
goe
before
.
In
that
which
he
exhorteth
vs
to
giue
thanks
vnto
the
Lord
for
the
benefite
of
his
word
,
and
to
pray
for
the
preseruation
and
continuance
thereof
,
for
as
much
as
,
if
it
flourish
,
there
will
alwaies
be
founde
some
good
men
which
will
leade
a
godly
and
a
holy
life
.
Therefore
he
saith
:
Verse
.
1.
Behold
,
praise
ye
the
Lord
all
ye
seruants
of
the
Lord
,
ye
that
by
night
stand
in
the
house
of
the
Lord.
To
blesse
signifieth
not
onely
priuatly
to
giue
thankes
vnto
the
Lord
,
To
blesse
what
it
signifieth
.
but
also
publikely
to
praise
the
Lorde
,
to
preach
and
to
publish
his
word
.
And
this
can
not
be
done
without
the
praise
also
of
the
mercie
and
goodnes
of
the
Lord
our
Creator
,
our
defender
and
our
redeemer
,
which
hath
prouided
for
vs
and
giueth
vnto
vs
all
thinges
perteining
not
onely
to
this
our
corporall
life
,
but
also
to
our
euerlasting
life
&
felicitie
in
the
kingdom
of
God
.
And
albeit
this
clause
:
seruaunts
of
God
,
belongeth
here
properly
to
the
ministers
of
the
Church
,
yet
generally
it
comprehendeth
all
those
which
professe
and
embrace
the
true
and
sincere
doctrine
of
the
Gospell
.
For
it
is
the
duty
euen
of
those
which
are
not
in
the
ministery
of
the
word
,
to
confesse
the
word
,
&
to
acknowledge
and
praise
the
benefites
of
God
.
Wherefore
with
one
hart
and
minde
(
saith
he
)
ioyne
ye
all
togither
:
continue
in
the
worde
,
confesse
,
preach
,
praise
and
magnifie
the
worde
,
that
whiles
all
the
worlde
befids
dishonoreth
&
blasphemeth
God
,
ye
may
blesse
him
,
because
he
is
mercifull
.
Then
shall
it
come
to
passe
,
that
ye
shall
ouercome
all
your
enemies
,
though
ye
be
to
them
in
number
farre
vnlike
.
But
what
meaneth
he
by
these
wordes
?
which
by
night
stande
in
the
house
of
the
Lorde
?
Did
they
obserue
certaine
howers
in
the
night
after
the
maner
of
the
Papistes
?
You
must
note
that
it
is
a
kinde
of
speech
proper
vnto
the
Hebrewes
,
and
is
as
much
to
say
,
as
morning
&
euening
,
that
is
to
say
,
continually
.
As
he
saith
also
in
an
other
Psalme
:
From
the
morning
watche
euen
vntill
the
night
.
Let
the
word
of
Christ
dwell
in
you
plenteously
,
saith
he
.
And
our
Sauiour
Christ
teacheth
,
Verse
.
2.
Lift
vp
your
hands
to
the
Sanctuary
&
praise
the
Lord.
As
much
to
say
,
as
when
ye
pray
in
the
Sanctuary
,
lift
vp
pure
and
holy
hands
.
For
he
that
prayeth
in
that
holy
place
,
must
offer
vp
pure
and
holy
prayers
.
So
saith
S.
Paule
also
:
lifting
vp
pure
hands
,
without
wrath
or
doubting
.
Also
our
Sauiour
Christ
saith
:
If
thou
bring
thy
gift
to
the
altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
,
goe
thy
way
and
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
For
this
is
a
common
thing
,
that
hypocrites
,
when
they
haue
done
all
the
iniury
they
can
against
their
brethren
,
are
not
only
without
all
remorse
of
conscience
,
but
also
they
make
a
great
shew
of
religion
and
holines
,
&
bragge
of
the
Gospell
more
then
the
true
Christians
doe
.
Against
these
the
psalme
speaketh
&
warneth
them
that
when
they
pray
in
the
holy
place
,
they
ought
to
be
pure
&
holy
.
For
who
so
euer
praieth
,
&
is
possessed
with
the
sinne
of
couetousnes
,
fleshly
lust
or
any
other
deuil
,
What
hast
thou
to
do
to
declare
mine
ordinances
,
that
thou
shouldest
take
my
couenant
in
thy
mouth
,
seeing
thou
hatest
to
be
reformed
,
and
hast
cast
my
words
behinde
thee
?
For
when
thou
seest
a
theefe
,
thou
runnest
with
him
,
&
thou
art
partaker
with
the
adulterers
&c.
Such
was
the
prayer
of
the
Pharisey
,
Verse
.
3.
The
Lord
that
hath
made
heauen
&
earth
,
blesse
thee
out
of
Sion
.
As
touching
Sion
we
haue
sayd
before
,
that
God
would
haue
,
not
only
certeine
ceremonies
&
certeine
persons
,
but
also
a
certein
place
for
his
seruice
&
worship
,
lest
the
people
should
wander
vncerteinly
,
and
choose
vnto
them selues
peculiar
places
to
worship
God
in
.
Now
,
for
as
much
as
this
thing
was
not
without
offence
,
(
for
what
can
be
more
absurd
and
contrary
to
reason
,
then
that
the
God
of
heauen
and
earth
should
be
shut
vppe
in
that
darkenes
?
)
therefore
to
confirme
their
mindes
herein
,
he
sayth
that
the
Lord
which
dwelleth
in
Sion
,
is
the
maker
of
heauen
and
earth
.
This
haue
we
often
declared
,
and
necessary
it
is
that
it
should
be
often
repeted
,
lest
we
should
chose
vnto
our selues
straunge
and
peculiar
kindes
of
worship
.
For
as
in
the
olde
Testament
there
was
a
certaine
place
,
certeine
persons
and
certeine
times
to
the
which
God
had
bound
,
as
you
would
say
,
his
seruice
:
so
we
in
the
newe
Testament
do
find
the
father
in
Christ
.
In
Christ
the
father
is
worshipped
:
but
without
Christ
he
can
neither
be
worshipped
nor
found
:
but
what
so
euer
is
deuised
for
the
seruice
of
God
without
Christ
,
is
damnable
and
accursed
.
The
summe
and
effect
therefore
of
all
togither
is
this
:
O
ye
Priestes
,
ye
Pastors
and
Ministers
of
the
word
,
to
you
I
speake
,
you
I
do
admonish
,
that
ye
follow
the
word
faithfully
and
do
your
office
purely
.
For
whiles
the
word
and
the
ministery
are
sound
&
vncorrupt
,
there
is
nothing
that
can
hurt
vs
.
For
although
Satan
&
the
world
do
assaile
vs
,
what
then
?
If
God
be
with
vs
,
who
can
be
against
vs
?
Let
this
be
therefore
your
speciall
care
and
endeuour
,
that
the
word
may
remaine
pure
and
vncorrupt
,
and
pray
that
the
Lord
would
assist
you
herein
and
blesse
your
labours
,
for
of
all
the
blessinges
of
God
this
is
the
greatest
.
Which
might
be
sayd
in
moe
wordes
,
but
let
this
suffice
.
Now
it
is
our
duetie
likewise
in
this
light
of
the
worde
,
to
endeuour
by
all
meanes
to
doe
the
same
,
lest
that
through
our
vnthankfulnes
the
worde
be
taken
from
vs
againe
:
and
to
pray
for
the
Churches
,
that
God
would
blesse
them
for
Iesus
Christ
his
sonnes
sake
our
Lord
&
our
Redemer
.
Amen
.
THE
ENDE
.