THE
CHRISTIAN
CONFLICT
:
A
TREATISE
,
Shewing
the
Nature
,
together
with
the
Difficulties
and
Dignity
therof
,
and
the
Motives
to
encourage
Christians
to
undertake
this
Warfare
.
I.
TIM.
I.
XVIII
.
That
thou
by
them
might'st
warre
a
good
warfare
.
CHAP.
I.
Shewing
the
drift
and
occasion
of
this
Discourse
.
THe
life
militant
,
spirituall
,
or
temporall
,
in
former
times
was
neither
disdained
,
nor
dreaded
:
The
Iewes
went
voluntarily
to
the
battell
,
the
quarrellous
Ephraimites
contended
with
Iephta
,
Iudg
12.
1.
because
he
did
not
call
them
to
fight
against
1
Sam.
17.
13.
Diol
.
p●in
.
prol
.
the
children
of
Ammon
:
The
three
eldest
sonnes
of
Iesse
followed
Saul
to
the
battell
.
Our
predecessours
(
saith
D●n
Antony
of
Guevara
)
fought
in
the
field
with
their
launces
,
but
young
men
now
adayes
fight
at
the
table
with
their
tongues
.
Pythias
the
Lydian
,
when
he
had
feasted
Xerxes
and
his
whole
Army
with
great
magnificence
,
profered
moreover
to
give
him
treasure
,
not
onely
for
provision
,
but
also
for
wages
,
to
have
his
sonne
discharged
of
the
warres
;
which
was
so
d●●pleasantly
taken
of
Xerxes
,
that
he
caused
the
young
man
i●
h●s
fathers
sight
to
be
cut
in
peeces
.
Kings
and
Princes
w●re
●ot
backward
to
adventure
themselves
to
fight
:
Witnesse
the
many
Kings
of
Canaan
against
Ioshua
:
Witnesse
the
two
and
thirty
Kings
with
Benhadad
,
1
King
.
20.
16.
Witnesse
David
,
Iehoshaphat
,
&c.
Witnesse
our
owne
and
forraine
historicall
narrations
.
In
like
manner
the
Primitive
Christians
(
as
Ecclesiasticall
Histories
report
)
of
their
owne
accord
did
thrust
themselves
into
the
hottest
brunts
of
the
Christian
sight
and
combat
,
where
they
were
sure
to
meet
with
bitter
,
yet
honourable
martyrdome
.
To
name
but
one
of
many
:
Lucius
a
by-stander
beholding
the
cruell
dealing
of
Vrbicius
,
said
;
What
is
.
〈…〉
.
c.
17.
p
38.
the
cause
I
pray
that
thou
commandest
●en
to
bee
put
to
death
,
not
for
adultery
,
misleading
or
murder
,
but
onely
for
being
Christians
?
These
things
do
not
beseeme
an
Emperour
.
Vrbicius
answering
,
and
thou
seemest
to
be
a
Christian
:
When
Lucius
had
rep●ied
,
I
am
indeed
:
Vrbicius
commanded
him
al●o
to
be
put
to
death
:
to
whom
Lucius
said
,
I
thanke
thee
for
releasing
me
from
most
wicked
masters
,
and
sending
me
to
God
,
a
good
and
the
best
Father
and
King
of
all
.
Yea
in
such
honourable
repute
was
the
martiall
man
,
that
all
or
most
of
the
titles
of
honour
had
their
originall
from
the
field
:
Witnesse
the
title
of
Dukes
for
their
valour
in
leading
:
Dux
〈…〉
.
Mar
〈…〉
Pr
〈…〉
w
〈…〉
〈…〉
.
B
〈…〉
,
〈…〉
.
1.
M
〈…〉
.
A
〈…〉
.
G
〈…〉
o●
1.
Ar
〈…〉
.
●
.
Of
Marquesse
from
defending
some
bounds
and
frontiers
:
O●
Barons
,
for
being
the
strength
of
the
warre
:
witnesse
the
title
of
Knight
,
signifying
a
souldier
:
of
Baronet
or
Banrette
,
because
his
father
was
dubbed
in
the
field
under
a
banner
:
Of
Esquire
,
for
being
an
Armour-bearer
to
a
Knight
:
Of
Gentleman
,
for
puissance
and
courage
.
And
witnesse
mens
Armes
,
which
had
their
beginning
from
bearing
armes
in
the
field
.
And
of
such
honourable
esteeme
likewise
was
the
Christian
There
was
no
word
so
grievous
and
injurious
to
a
Citizen
of
Rome
in
ancient
time
as
to
say
,
go
,
thou
hast
never
beene
brought
up
i●
the
warres
.
Di●l
.
l.
1.
c.
1.
warfare
,
that
the
glorious
names
of
Christian
,
Church
Militant
,
Protestant
,
&c.
had
their
birth
and
beginning
from
the
pious
courage
of
the
Christian
souldier
.
Times
were
once
thus
,
but
now
alas
,
as
in
the
former
most
men
are
desirous
of
,
and
applaud
themselves
in
the
warriours
honourable
titles
,
of
Duke
,
Baron
,
Knight
,
Esquire
,
Gentleman
:
In
hearing
their
fore-fathers
armes
worthily
given
them
for
their
valour
in
the
field
,
and
to
be
pictured
like
souldiers
in
harnesse
when
they
are
dead
.
Yet
partly
in
regard
of
the
little
respect
the
souldier
hath
,
by
meanes
of
our
long
peacefull
security
;
and
the
many
disorders
and
outrages
acted
by
that
profession
,
(
which
cannot
probably
be
otherwise
,
whiles
election
of
men
for
warre
is
used
as
a
dreyne
to
vent
away
the
refuse
and
disordered
people
)
partly
in
regard
of
mens
womanish
●ffeminatenesse
,
they
have
infused
into
themselves
,
by
their
nice
and
wanton
education
;
the
souldiers
magnanimous
actions
find
few
loving
couragious
practicers
;
many
disdaining
,
others
dreading
their
condition
,
accompanyed
with
great
labour
,
much
danger
,
many
miseries
,
and
small
esteeme
.
Even
so
in
the
latter
,
although
the
greatest
number
of
people
,
yea
all
which
live
within
the
verge
and
pale
of
the
Church
,
are
greedy
of
,
and
glory
in
the
honourable
names
of
Christian
,
Catholike
,
Protestant
,
&c.
Yet
partly
in
regard
of
the
base
estimate
of
the
best
,
and
bravest
,
and
most
forward
spirits
:
partly
in
regard
of
the
many
enormous
,
and
unorderly
deeds
of
diverse
professours
:
and
in
regard
of
mens
owne
backewardnesse
to
any
good
,
the
Christian
souldiers
practises
finde
few
favourers
,
but
many
who
scorne
and
flee
from
teem
,
they
being
attended
with
little
regard
,
and
much
reproach
.
Concerning
the
former
,
I
cease
to
say
any
more
,
leaving
it
to
them
whom
it
concernes
to
worke
out
of
people
this
inbred
cowardize
,
to
infuse
into
them
courage
for
Gods
and
their
Countreyes
cause
,
and
to
restore
the
martiall
mens
esteeme
(
by
better
choice
,
discipline
and
countenance
)
to
its
pristine
repute
,
these
being
a
defence
to
our
lives
and
livings
.
But
as
for
the
latter
,
I
having
a
calling
to
meddle
in
the
spirituall
battell
,
not
onely
as
a
Christian
,
but
more
than
so
;
will
do
mine
endeavour
to
eject
faint-hearted
pusillanimity
out
of
the
hearts
of
Christian
souldiers
,
and
to
animate
,
and
encourage
them
to
wage
warre
against
all
the
malignant
enemies
of
Christ
Iesus
with
valorous
magnanimity
:
to
indure
with
patient
fortitude
the
bitter
conflicts
of
the
grand
enemy
Satan
,
and
the
hellish
excursions
of
the
Serpents
side
,
to
trample
under
foot
with
a
holy
disdain
the
taunting
reproches
and
base
usages
of
wickednesse
,
and
to
march
victoriously
,
m●ugre
Satan
and
his
co-adjutors
,
through
the
opposite
pykes
of
oppugning
temptations
,
and
the
utmost
villanies
of
hellish
agents
.
By
giving
them
a
sight
of
their
enemies
sleights
and
sedulity
,
yet
weaknesse
:
instructing
them
in
the
true
Christian
warlike
discipline
:
and
ennobling
this
so
much
contemned
condition
.
For
this
cause
I
have
selected
this
portion
of
Scripture
,
as
the
ground-worke
whereupon
to
build
the
following
discourse
of
the
properties
and
prerogatives
,
the
graces
and
glory
,
the
service
and
solace
,
the
furniture
and
felicity
of
the
souldiers
of
the
Lord
Iesus
.
That
thou
by
them
must
warre
a
good
warfare
.
Which
words
containe
a
charge
and
commission
of
warre
given
by
the
Apostle
S.
Paul
punctually
and
personally
to
Timothy
as
a
Pastour
,
so
to
all
Gods
messengers
and
Ministers
,
likewise
as
a
Christian
and
consequently
to
true
believers
,
namely
to
warre
a
good
warfare
.
In
which
generall
sense
I
intend
to
inlarge
my selfe
to
all
sorts
of
persons
,
and
occasionally
onely
to
speak
of
the
speciall
.
1.
The
duty
enjoyned
is
to
fight
or
warre
.
2.
The
condition
or
kind
of
this
conflict
,
a
good
warfare
.
3.
The
means
wherby
this
good
warfare
is
fought
,
by
them
.
CHAP.
II.
Christianity
is
a
warfare
.
CHristianity
is
a
warfare
,
wherein
the
Christian
doth
(
as
Doct.
2
he
ought
of
duty
)
warre
a
good
warfare
:
2
Cor.
10.
3
,
4.
For
though
we
walke
in
the
flesh
,
we
do
not
warre
after
the
flesh
,
for
the
weapons
of
our
warfare
are
not
carnall
,
&c.
Eph.
6.
11
,
12.
Put
you
on
the
whole
armour
of
God
,
for
we
wrestle
not
against
flesh
and
bloud
,
but
against
,
&c.
2
Tim.
2
3.
Thou
therefore
as
a
good
souldier
of
Christ
.
2
Tim.
4.
7.
I
have
fought
a
good
fight
.
Hebr.
10.
32.
Fight
of
afflictions
.
1
Tim.
6.
12.
Good
fight
of
faith
.
Or
if
you
please
,
I
will
divide
this
into
three
branches
.
Christianity
is
a
warfare
.
2
Cor.
10.
3.
Eph.
6.
11
,
12.
Those
whose
condition
,
calling
and
profession
is
to
fight
Reas.
1
against
the
enemies
of
Christ
and
his
Church
,
their
life
is
a
warfare
,
and
they
are
souldiers
.
But
the
condition
,
calling
and
profession
of
Christians
is
to
fight
against
the
enemies
of
Christ
and
his
Church
.
Therefore
the
life
of
Christians
is
a
warfare
,
and
they
are
souldiers
.
The
latter
proposition
is
evident
by
the
many
sacred
injunctions
in
holy
writ
,
to
fight
the
good
fight
of
faith
,
1
Tim.
6.
12.
2
Tim.
2.
3
,
&c.
By
the
examples
of
Gods
Saints
in
all
ages
:
Adam
foyled
in
Paradise
:
Iob
tempted
and
tryed
by
the
utmost
of
Satans
cruelties
:
Peter
winnowed
;
Paul
buffeted
,
and
fighting
a
good
fight
.
And
by
the
admittance
of
Christians
into
the
Church
by
baptisme
,
wherein
they
receive
as
it
were
presse-money
,
and
promise
manfully
to
fight
under
the
banner
of
Christ
crucified
,
against
sinne
,
the
world
and
the
Divell
,
and
to
continue
Christs
faithfull
servants
and
souldiers
to
their
lives
end
.
Those
whose
Lord
is
a
Lord
of
hosts
,
souldiers
and
armies
,
themselves
being
part
of
his
host
and
army
,
must
needs
be
souldiers
,
and
their
life
a
warfare
:
But
the
Lord
of
Christians
is
a
Lord
of
hosts
,
souldiers
and
armies
,
themselves
being
part
of
his
host
,
Psal.
80
,
4
,
7
,
14
,
19.
84.
1
,
3
,
8
,
12.
Therefore
they
must
needs
be
souldiers
,
and
their
life
a
warfare
.
That
which
agreeth
with
warfare
in
all
respects
,
is
a
warfare
.
But
Christianity
agreeth
with
warfare
in
all
respects
.
Because
as
in
warfare
,
so
in
this
,
1.
There
is
a
place
of
conflict
,
namely
the
Christian
Church
Militant
in
this
world
,
Rev.
12.
7.
There
was
warre
in
heaven
.
Not
in
that
third
and
highest
heaven
,
where
God
dwelleth
and
raigneth
,
the
seat
and
mansion
of
blessed
Angels
and
godly
men
;
for
there
is
no
fighting
,
but
all
peace
:
and
the
Dragon
was
cast
from
thence
in
the
beginning
.
But
in
the
visible
Church
,
the
heaven
upon
earth
:
called
heaven
,
it
being
a
lively
picture
and
image
of
heaven
,
the
habitation
of
glorified
Saints
.
2.
There
are
enemies
to
fight
.
For
,
since
the
fall
of
Angels
,
1.
There
have
beene
,
and
while
the
world
stands
there
will
be
two
sides
in
the
Church
militant
,
the
seed
of
the
woman
,
and
the
serpents
;
twixt
which
there
is
constant
enmity
,
Gen.
3.
15.
Michael
and
the
Dragon
who
are
alwayes
in
combating
,
Rev.
12.
7.
The
Spirit
and
the
flesh
,
'twixt
which
there
is
an
irreconciliable
jarre
and
contrariety
,
Gal.
6.
7.
God
and
Mammon
,
both
which
none
can
serve
and
obey
,
Matth.
6.
24.
2.
And
the
true
Church
upon
earth
hath
alwaies
had
,
and
shall
alwaies
have
adversaries
and
enemies
.
They
not
being
of
the
world
,
Iohn
5.
19.
They
being
chosen
out
of
the
world
,
Iohn
5.
19.
They
reproving
the
world
,
testifying
that
the
deeds
thereof
are
evill
,
Iohn
7.
7.
They
being
the
womans
seed
,
and
borne
after
the
Spirit
.
3.
There
are
Generals
,
Captaines
and
Commanders
,
under
whose
conduct
and
guidance
,
at
whose
appointment
and
for
whose
sake
the
souldiers
fight
.
First
,
the
Christians
Generals
and
Commanders
are
1.
God
the
Father
,
who
is
therefore
called
usually
in
Scripture
,
a
Lord
of
hosts
,
because
all
creatures
are
under
his
power
and
disposition
,
as
an
host
of
souldiers
under
their
Emperour
.
By
him
we
pull
down
strong
holds
,
exalting
against
God
,
2
Cor.
10.
4
,
5.
And
with
his
armour
we
fight
,
Eph
6.
11
,
13.
2.
Christ
Iesus
who
is
their
couragious
Captaine
,
2
Cor.
10.
5.
to
the
obedience
of
Christ
.
2
Tim.
2.
3.
As
a
good
souldier
of
Christ
.
Rev.
12.
7.
Michael
,
.i.
Christ
Iesus
that
strong
and
mighty
Prince
and
Captaine
of
the
host
of
God
,
Iosh.
5.
13
,
15.
Secondly
,
the
enemies
prime
leader
and
commander
is
the
Divell
,
Iam.
4.
7.
Resist
the
Divell
.
Rev.
12.
7.
The
Dragon
fought
and
his
angels
:
.i.
The
Divell
(
likened
to
a
Dragon
in
regard
of
his
terrible
fiercenesse
)
who
is
the
prince
of
that
army
which
maintaineth
warre
against
Christ
,
Rev.
20.
2.
The
Dragon
which
is
the
Divell
.
As
for
the
king
of
those
dreadfull
and
hellish
locusts
,
the
angels
of
the
bottomlesse
pit
,
Rev.
9.
11.
the
monstrous
prevailing
beast
,
Rev.
13.
1
,
2.
they
are
but
the
Divels
substitutes
.
4.
There
are
ordinary
souldiers
in
each
band
,
namely
every
Saint
,
every
wicked
one
:
there
are
horsmen
and
chariots
of
each
side
:
namely
,
1.
Able
and
faithfull
Magistrates
and
Ministers
;
who
like
valiant
horsmen
and
commanders
put
themselves
in
danger
,
first
running
upon
the
pikes
to
rout
the
enemies
and
break
their
ranks
;
to
rescue
and
deliver
,
to
save
and
defend
Gods
people
,
are
worthily
called
the
chariots
and
horsmen
of
Israel
,
2
King
.
2.
12.
2.
And
all
true
professours
which
are
faithfull
family-governours
,
who
(
like
inferiour
officers
)
are
helpers
to
the
forenamed
,
Rom.
16.
9.
1
Cor.
16.
16.
1.
With
their
prayers
(
Ephes.
6.
18
,
19.
Pray
for
all
Saints
and
for
me
.
1
Tim.
2.
1
,
2.
Pray
for
Kings
and
all
all
that
are
in
authority
)
in
their
Magistracy
and
Ministery
.
2.
With
their
purses
in
their
maintenance
,
Rom.
16.
3
,
6.
3.
With
their
paines
in
preparing
and
fitting
their
families
.
4.
With
their
advise
and
counsell
,
conversation
and
good
example
among
their
neighbours
and
families
.
So
on
the
contrary
,
1.
Wicked
Magistrates
,
who
by
1.
Impunity
incourage
offenders
in
mischiefe
,
making
oft
kingdomes
thereby
guilty
of
crying
crimson
si●nes
.
2.
Which
condemne
the
harmelesse
innocent
contrary
to
charity
,
justice
,
the
good
of
the
common-wealth
,
and
God
himselfe
.
3.
And
neglect
to
rescue
the
guiltlesse
person
out
of
the
clawes
of
the
mighty
,
it
being
in
their
power
to
save
them
.
2.
Wicked
Ministers
,
who
by
their
1.
Pining
,
cause
Gods
people
to
perish
for
want
of
knowledge
,
Pro.
29
18.
Hos.
4
6.
2.
Poysoning
,
making
men
twofold
more
the
children
of
hell
by
their
endeavours
,
Mat.
23.
15.
3.
Neglecting
to
shew
men
the
present
danger
of
their
sinfull
condition
,
Ezek.
35.
6.
4.
Evill
counsell
and
bad
example
.
3.
Wicked
family-governours
,
1.
Who
by
hurting
and
hindering
Gods
faithfull
Ministers
,
2.
Who
by
bad
counsell
and
lewd
example
,
3.
And
negligence
in
instructing
their
families
,
Glad
the
bad
,
make
sad
the
good
,
disobey
the
Lord
of
life
,
serve
the
Prince
of
darknesse
,
damme
up
the
current
of
sound
profession
,
saving
practice
and
knowledge
:
And
open
the
flood-gates
of
iniquity
to
run
amaine
with
restlesse
streames
and
dreadfull
overflowings
;
shew
themselves
perspicuously
to
be
the
chariots
and
horsemen
,
that
is
,
the
captaines
and
chiefe
strength
of
the
arch-enemy
to
the
Lord
of
glory
.
5.
As
in
warfare
,
so
in
Christianity
there
is
a
compleat
armour
for
the
Christian
souldier
,
Ephesians
6.
11
,
12.
Called
the
Armour
of
God
,
Ephesians
6.
11.
Of
light
,
Romans
13.
12.
Of
righteousnesse
,
2
Corinth
.
6.
7.
And
weapons
defensive
and
offensive
:
2
Corinth.
10.
3.
For
the
weapons
of
our
warfare
are
not
carnall
,
but
mighty
through
God
to
the
pulling
downe
of
strong
holds
.
Neither
is
the
opposite
faction
wanting
of
weapons
of
unrighteousnesse
and
darkenesse
,
Romans
6.
12.
which
the
other
have
cast
off
.
6.
As
in
a
warfare
the
truly
valourous
and
faithfull
souldier
hath
or
ought
to
have
an
honourable
reward
,
and
renowned
repute
as
a
requiting
remuneration
requisite
for
his
loyall
,
laudable
,
and
laborious
sedulity
and
services
,
conflicts
and
conquests
:
But
the
pernicious
and
perfidious
traytour
,
who
by
base
and
unworthy
cowardize
,
briberie
,
or
the
like
,
betrayes
his
cause
,
and
countrey
,
condigne
punishment
.
Even
so
the
truly
valiant
magnanimous
Christian
souldier
,
couragious
and
constant
for
his
God
and
Christ
,
their
Gospell
and
cause
,
and
his
owne
conscience
,
shall
be
rewarded
with
a
crowne
of
righteousnesse
,
2
Timoth.
4.
7
,
8.
I
have
fought
a
good
fight
,
—
—
henceforth
there
is
laid
up
for
mee
a
crowne
of
righteousnesse
,
which
the
LORD
the
righteous
Iudge
shall
give
mee
at
that
day
,
&c.
But
the
halting
treacherous
hypocrite
,
the
downeright
prophane
wretch
,
yea
every
one
who
is
against
the
Lord
and
his
Christ
,
with
the
Divell
that
deceived
them
,
shall
bee
cast
into
the
lake
of
fire
and
brimstone
,
and
tormented
for
ever
and
ever
,
Revelation
20.
10.
CHAP.
III.
Christianity
is
a
good
warfare
.
CHristianity
is
a
good
warfare
,
1
Tim.
6.
12
Fight
the
Doct.
2
good
fight
of
faith
.
2
Tim.
4.
7.
I
have
fought
a
good
fight
.
That
warfare
which
is
with
a
good
warrant
,
for
a
good
Reas.
1
cause
,
after
a
good
manner
,
and
for
a
good
end
,
is
a
good
warfare
.
But
Christianity
is
a
warfare
,
which
is
1.
With
a
good
warrant
,
namely
Gods
owne
commission
,
Iam.
4.
7.
Resist
the
Divell
.
2.
For
a
good
cause
;
namely
for
the
faith
,
Iude
3.
therefore
called
the
good
fight
of
faith
,
1
Tim.
6.
12.
To
obtaine
an
incorruptible
crowne
,
1
Cor.
9.
25.
But
we
an
incorruptible
.
To
keepe
a
good
conscience
void
of
offence
to
God
and
men
,
Acts
24
16.
To
please
Christ
who
hath
chosen
us
to
be
souldiers
,
2
Tim.
2.
4.
3.
After
a
good
manner
,
Not
after
the
flesh
,
although
they
live
in
the
flesh
,
2
Cor.
10.
3.
Not
with
carnall
weapons
,
2
Cor.
10.
4.
But
spirituall
:
The
armour
of
God
,
the
weapons
of
righteousnesse
.
4.
For
a
good
end
;
namely
to
glorifie
God
,
To
obtaine
the
salvation
which
is
in
Christ
Iesus
with
eternall
glory
,
2
Tim.
2.
10.
To
stand
in
the
evill
day
,
Eph.
6.
13.
And
to
pull
downe
strong
holds
—
exalting
themselves
against
the
knowledge
of
God
,
2
Cor.
10.
4.
5.
That
warfare
which
is
the
Lords
,
Christs
,
the
Spirits
,
Angels
,
and
Saints
,
against
the
Divell
,
the
world
,
the
flesh
,
and
sin
,
is
a
good
warfare
.
But
Christianity
is
a
warfare
which
is
the
Lords
,
&c.
against
the
Divell
,
&c.
Therefore
,
&c.
That
warfare
which
is
good
in
the
five
following
respects
,
is
a
good
warfare
.
But
Christianity
is
a
good
warfare
in
those
respects
,
namely
,
1.
In
regard
of
the
Author
of
it
,
who
is
that
God
which
is
the
Author
of
all
good
,
of
no
evill
.
Gen.
3.
15.
It
was
he
who
put
enmity
betweene
the
womans
blessed
seed
,
and
the
serpents
cursed
brood
,
and
that
in
paradise
.
2.
In
regard
of
the
souldiers
,
these
being
all
and
onely
the
holy
ones
of
God
;
these
also
fighting
well
the
Lords
battels
in
the
generall
calling
of
Christianity
,
and
in
their
personall
and
particular
stations
.
3.
In
opposition
to
other
fights
;
they
being
terrene
and
earthly
,
this
spirituall
and
heavenly
.
4.
In
regard
of
the
reward
of
this
combat
:
namely
,
the
Lord
Iesus
,
Gods
favour
,
heavens
kingdome
,
and
eternall
blisse
.
5.
In
regard
of
the
matter
of
this
warfare
:
It
is
against
the
kingdome
of
the
Divell
for
that
of
Christ
,
and
his
Father
:
It
is
against
the
flesh
,
that
unregenerate
part
of
man
,
which
is
corrupt
,
vile
,
and
infected
by
sinne
:
For
the
Spirit
that
new
quality
of
holinesse
which
is
created
by
the
Spirit
in
the
hearts
of
the
elect
:
It
is
against
the
kingdome
of
death
,
darkenesse
,
and
damnation
,
for
heavens
kingdome
,
of
life
,
light
and
salvation
.
CHAP.
IV.
This
good
warfare
must
be
fought
.
EVery
good
Christian
doth
,
and
must
of
necessity
fight
this
Doct.
3
good
fight
,
or
warre
this
good
warfare
.
The
Lord
of
hosts
whose
we
are
and
whom
we
serve
,
although
Reas.
1
he
is
a
God
of
amity
,
hath
put
such
perpetuall
enmity
betweene
the
seed
of
the
woman
and
the
serpents
,
that
they
shall
ever
be
at
defiance
,
and
ever
wage
warre
against
each
other
till
time
be
no
more
.
This
our
God
sends
us
into
the
field
,
affords
us
all
warlike
necessaries
,
bids
us
be
strong
,
and
play
the
man
,
yeelds
us
his
helping
hand
,
and
promiseth
crownes
to
those
that
conquer
.
Therefore
of
necessity
we
ought
to
fight
.
2.
The
nature
of
our
enemies
shewes
the
truth
of
this
:
They
beare
an
irreconciliable
hatred
against
all
mankind
,
especially
Christians
.
To
instance
only
in
the
principall
and
grand
enemy
the
Divell
:
whose
inveterate
malice
against
the
blessed
condition
of
the
Lords
precious
ones
:
whose
insatiable
thirsting
after
the
ruine
and
perdition
of
all
mankind
:
and
whose
incessant
unwearied
painfulnesse
to
devoure
soules
,
are
plainely
and
plentifully
decyphered
and
described
in
his
genuine
and
proper
names
expressing
to
the
full
the
same
.
The
Word
of
truth
cals
him
by
the
name
of
1.
A
Dragon
,
Rev.
12.
7.
In
regard
of
his
terrible
fiercenesse
,
maintaining
warre
against
the
Lord
Iesus
.
Amongst
Serpents
(
saith
Saint
Chrysostome
)
what
is
more
fell
or
cruell
Tom.
2.
Hom.
15.
in
Mat.
than
a
Dragon
?
And
of
Dragons
,
who
so
outragious
and
fierce
as
the
great
red
Dragon
the
Divoll
?
2.
An
old
Serpent
,
Rev.
12
9.
In
regard
of
his
wilinesse
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
subtill
observation
finding
out
by
experience
.
craft
,
furthered
by
the
experience
of
many
thousand
yeares
,
and
in
regard
of
his
venimous
subtilty
exceeding
dangerous
,
and
contrary
to
mankind
.
3.
A
lion
,
yea
a
roaring
lion
,
1
Pet.
5.
8.
The
Divell
goeth
about
like
a
roaring
lion
.
A
lion
is
a
beast
excelling
others
in
strength
and
courage
,
full
of
violence
and
fiercenesse
,
given
to
devoure
and
destroy
,
therefore
called
in
Scripture
sometimes
Arich
,
.i.
a
tearer
,
renter
or
plucker
,
Psal.
7.
2.
Lest
he
teare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
pluck
off
.
my
soule
[
Kearieh
]
like
a
lion
.
Labi
,
.i.
couragious
,
valiant
,
Psal.
57.
4.
My
soule
is
among
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
heart
.
[
Lebaim
]
lions
.
Shachal
,
.i.
ramping
,
fierce
of
nature
,
Psal.
91.
13.
Thou
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shalt
trample
on
[
Shachal
)
the
Lion
.
Kephir
,
.i.
lurking
in
covert
places
,
Psal.
91.
13.
Thou
shalt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tread
upon
[
Kephir
]
the
young
lion
.
Laiish
,
.i.
subduing
his
prey
,
Prov.
30.
30.
Laiish
,
a
Lion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
strongest
,
&c.
In
all
which
respects
the
Divell
is
truly
a
lion
,
he
being
given
to
teare
and
devoure
,
extream
fierce
and
cruell
,
lurking
in
secret
to
destroy
,
walking
,
ranging
,
roaring
and
devouring
.
4.
Satan
,
that
is
,
an
especiall
enemy
to
God
and
man
,
Iob
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
6.
Satan
came
also
among
them
.
1
Cor.
5.
5.
Deliver
such
a
one
to
Satan
.
5.
Divell
,
Shed
,
a
waster
,
Psal.
106.
37.
They
sacrificed
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Divel
[
Leshedim
]
to
wastiers
.
A
Divell
is
a
waster
.
6.
The
tempter
of
men
to
sin
,
1
Thess.
3.
5.
Lest
the
tempter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
tempted
,
&c.
7.
A
calumniator
,
Matth.
4.
1.
continually
accusing
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Saints
before
God
,
Rev.
12
9
,
10.
maliciously
detracting
and
depraving
the
persons
,
words
,
actions
,
not
of
men
onely
,
but
even
of
God
himselfe
,
Gen.
3.
3.
8.
Seghnirim
,
Levit.
17.
7.
rough
,
rugged
,
and
hairie
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
horrour
of
their
hiew
wherein
they
appeared
like
Satyres
,
Isa.
13.
21.
and
other
ugly
creatures
,
and
wherewith
they
terrified
such
as
saw
them
.
9.
The
wicked
or
malignant
one
,
1
Ioh.
2.
13.
for
molesting
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
with
his
fierce
darts
endeavouring
mens
ruine
and
misery
.
Therefore
such
being
the
malice
,
such
the
cruelty
,
so
great
the
craft
,
and
also
the
might
:
yea
since
such
is
the
nature
of
our
enemy
the
Divell
,
that
he
is
an
adversary
,
an
accuser
and
a
tempter
of
mankind
:
It
cannot
be
but
that
a
good
Christian
doth
,
and
must
necessarily
warre
this
good
warfare
against
this
grand
enemy
and
his
cursed
instruments
:
S.
Cyprian
Cyp.
Quod
idola
non
sunt
Dei
.
speaking
of
these
our
enemies
,
saith
,
These
do
lurke
under
detestable
idols
and
images
:
these
by
their
inspiration
do
inspire
the
hearts
of
Prophets
,
animate
the
inwards
of
beasts
,
do
order
the
flying
of
birds
,
do
governe
lots
,
fulfill
predictions
,
do
fold
in
often
falshoods
with
truths
,
for
they
are
deceived
and
do
deceive
,
they
disorder
life
,
disturbe
sleepe
,
affright
also
secretly
the
spirits
of
the
soule
,
beginning
in
the
bodies
,
they
wrest
aside
members
,
destroy
health
,
they
provoke
diseases
to
compell
to
their
service
,
that
being
fatted
with
the
savour
of
altars
,
and
the
ceased
fires
of
beasts
,
they
may
seeme
to
have
cured
those
things
which
they
had
bound
fast
,
themselves
being
appointed
for
paine
,
they
seeke
to
themselves
companions
of
paine
.
Therefore
necessarily
,
we
must
either
warre
this
good
warfare
,
or
slavishly
submit
to
these
our
continuall
fierce
and
fighting
enemies
.
These
three
ground-works
I
hope
are
surely
laid
,
and
sufficiently
strengthened
,
to
be
a
firme
and
fortified
foundation
,
whereupon
I
may
safely
and
surely
build
the
following
discourse
by
way
of
use
and
application
.
Christianity
is
a
warfare
.
This
shewes
its
inevitable
and
inseparable
dangers
,
and
uneasie
difficulties
.
Christianity
is
a
good
warfare
.
This
declares
its
commendable
glory
and
praisefull
dignity
.
Christians
must
fight
this
good
warfare
.
And
this
demonstrates
our
many
and
necessary
Christian
duties
.
CHAP.
V.
Vse
1.
Shewing
the
errour
of
those
who
thinke
Cristianity
to
be
easie
.
HOw
ridiculous
and
absurdly
foolish
,
yet
much
to
be
lamented
is
the
groundlesse
fancy
and
idle
conceipt
of
those
men
,
who
crowne
themselves
with
pleasant
garlands
of
restfull
security
,
and
pleasurefull
delights
,
imagining
they
may
go
to
heaven
(
as
it
were
)
in
a
bed
of
downe
and
excessive
jollity
;
thinking
it
the
easiest
matter
of
twenty
to
go
to
Church
,
to
receive
the
Communion
,
say
over
a
few
prayers
,
to
desie
the
Divell
and
all
his
workes
,
and
to
cry
God
mercy
for
their
prodigious
oathes
,
mercilesse
usury
,
satanicall
lies
,
and
other
their
bloudy
and
crimson
,
constantly
committed
,
and
continually
crying
impieties
;
little
considering
that
they
are
but
in
a
fooles
paradise
,
dreaming
altogether
of
impossibilities
.
For
to
pray
,
heare
,
receive
the
Sacraments
,
repent
,
&c.
aright
,
or
to
be
a
through
sincere
Christian
,
is
a
matter
of
great
difficulty
,
and
no
little
danger
,
of
much
hardship
and
no
easie
labour
.
To
professe
souldioury
,
being
a
wandering
runnagado
,
to
enjoy
a
souldiers
stipend
and
title
with
a
manumission
to
solace
a
mans
selfe
with
friends
and
familiars
:
to
be
a
billited
souldier
,
or
maintained
in
garison
:
to
be
intrencht
in
field
farre
remote
from
dreadfull
foes
,
are
easefull
,
and
neither
toylesome
nor
troublesome
conditions
.
But
to
be
drawne
out
to
march
in
battell
array
,
to
encounter
an
impetuous
,
inexorable
,
puissant
and
bloud-thirsty
enemy
,
not
onely
to
skirmish
a
little
,
but
to
fight
it
out
pel mel
,
each
side
being
forced
to
imploy
its
best
and
utmost
warlike
skill
,
strength
and
valour
to
vanquish
and
destroy
the
other
,
is
(
I
suppose
)
an
estate
full
of
dreadfull
feares
,
solicitous
cares
,
painefull
labours
,
excessive
diligence
,
and
watchfull
vigilance
.
The
case
is
thine
,
O
thou
that
art
a
true
Christian
.
Thou
hast
received
presse-money
from
Christ
thy
Captaine
:
thy
profession
is
to
be
his
souldier
,
than
which
,
what
estate
more
difficill
?
What
condition
more
painefull
?
What
life
more
laboursome
?
Where
there
are
fightings
without
,
and
combats
within
:
where
thine
enemies
are
not
few
,
but
many
:
not
feeble
,
but
mighty
:
not
meeke
,
but
truculent
:
not
exorable
,
but
implacable
:
not
flesh
and
bloud
,
but
principalities
and
powers
:
not
men
onely
,
but
Divels
also
.
And
is
it
an
easie
matter
to
be
a
Christian
?
Are
easefull
idlenesse
and
carelesse
security
congruent
consorts
for
Christianity
think
you
?
Surely
no.
It
is
a
harder
matter
to
leave
and
abandon
sinne
,
to
make
progresse
in
piety
,
to
live
truly
a
Christian
life
,
to
mortifie
the
flesh
,
to
crucifie
the
world
,
and
resist
the
Divell
:
to
pray
for
enemies
and
persecutors
,
to
repay
benedictions
for
maledictions
,
to
deny
our selves
,
to
beare
the
crosse
,
to
forsake
all
,
&c.
than
many
vaine
dreamers
imagine
.
I
speak
not
these
things
to
daunt
or
dismay
any
:
(
for
I
hope
to
make
it
evidently
apparent
,
that
the
weakest
warriour
of
the
Lord
Iesus
that
will
be
counselled
,
shall
victoriously
vanquish
)
but
to
awake
such
doting
dreamers
,
who
are
lull'd
asleepe
in
Satans
shackles
,
preferring
a
little
dangerous
ease-seeming
security
in
the
Divels
slavish
enthralments
,
before
a
little
happy
and
saving
laborious
diligence
in
the
Lords
army
.
SECT.
2.
The
errour
of
those
who
thinke
earthly
contentments
their
chiefest
glory
.
NO
lesse
fond
and
unsound
is
their
brainelesse
conceipt
,
who
solace
themselves
in
their
noble
birth
,
rich
revenewes
,
large
possessions
,
dainty
diet
,
gay
apparell
,
personall
beauty
,
corporall
health
and
abilities
;
deeming
these
and
such
like
fading
felicities
,
the
greatest
glory
and
most
adorning
ornaments
of
a
Christian
life
.
Surely
(
that
I
may
use
the
words
of
a
learned
Knight
)
I
not
onely
hold
it
lawfull
to
rejoyce
in
these
good
things
wherewith
God
hath
blessed
us
,
but
a
note
of
much
Sr.
W
〈…〉
R
〈…〉
.
3.
1
p
〈…〉
21.
unthankefulnesse
to
entertaine
them
with
a
fullen
and
unfeeling
disposition
.
Yet
these
being
common
favours
,
not
those
prime
,
principall
and
necessary
mercies
,
which
are
the
proper
characters
of
Christian
souldiers
.
Not
these
but
those
following
,
are
the
most
glorious
adorning
ornaments
to
the
Christian
souldier
,
namely
,
a
patient
induring
afflictions
for
the
Lords
sake
,
resisting
unto
blood
:
an
impregnable
resolution
to
be
faithfull
in
Christs
cause
even
unto
death
:
an
implacable
encountering
sin
,
Satan
,
the
world
,
and
the
flesh
with
an
unvanquished
valour
not
at
all
moved
to
entertaine
with
a
smiling
looke
their
syrenian
and
bewitching
enchauntments
neither
appaled
a
whit
by
their
threatfull
menaces
,
and
terrible
assaults
;
an
entertaining
of
the
trecherous
fawnings
of
this
deceitfull
world
,
with
a
loathsome
disdainfulnesse
;
a
manfull
marching
through
its
keenest
darts
of
scornfull
reproches
,
base
ignominy
,
and
all
ill
reports
with
undaunted
courage
;
being
compleatly
clad
with
the
invincible
armour
of
righteousnesse
,
having
a
dexterity
to
use
the
same
,
with
its
severall
parts
and
peeces
at
every
turne
,
to
vanquish
the
enemy
,
and
safeguard
themselves
,
&c.
We
do
not
judge
a
Philosopher
(
saith
S.
Chrysostome
)
by
his
bea●d
,
staffe
or
garment
,
but
by
his
mind
and
〈…〉
T
〈…〉
n.
5.
〈…〉
.
manners
;
nor
a
souldier
by
his
souldiers
garment
or
arming
girdle
but
by
his
courage
and
magnanimity
,
&c
,
SECT.
3.
The
errour
of
those
who
condemne
Christianity
because
of
some
discords
.
IS
Christianity
a
good
warfare
?
Then
the
worldlings
contumelious
conclusion
is
vile
and
ungodly
.
Who
because
they
lived
fellowly
in
a
filthy
fraternity
,
in
all
excesse
of
riot
before
their
zealous
Preachers
came
;
but
since
their
so
much
paines
in
preaching
,
their
sinfull
societies
(
seemingly
peacefull
)
are
marred
:
for
now
if
they
wantonly
dance
and
drink
,
sweare
and
swagger
,
or
practice
any
such
like
tricks
of
youth
,
to
grace
and
glad
,
to
recreate
and
refresh
themselves
and
others
;
they
are
presently
reproved
by
such
medling
Ministers
,
and
their
factious
followers
(
as
they
call
them
.
)
Because
many
professors
before
they
forsook
their
fellowly
fraternity
,
were
jocund
and
joviall
,
pert
and
pleasant
companions
:
But
since
they
are
plunged
into
many
laborious
labyrinths
of
troublesome
perplexities
,
and
doubtfull
distresses
.
They
presently
inferre
that
preaching
and
Preachers
,
profession
and
Professours
are
necessarily
naught
,
and
inevitably
impious
.
And
why
?
Love
is
lacking
,
peace
is
perished
,
unity
is
vanished
,
good-fellowship
is
gone
:
instead
of
kindly
concord
,
and
ami●ble
amity
,
behold
dissenting
discord
,
and
austere
aversnesse
.
This
O
thou
world
is
the
most
of
,
yea
all
thy
plea
against
the
Preachers
and
Professours
of
piety
.
Because
we
hinder
love
,
we
are
therefore
bad
:
because
we
occasion
discord
,
we
therfore
are
not
good
.
And
is
there
not
,
O
thou
infatuated
cavil●er
,
and
intoxicated
wrangler
,
a
love
which
is
bad
,
a
hatred
which
is
good
?
a
pious
discord
and
an
impious
concord
?
a
godly
aversnesse
,
and
an
ungodly
assenting
?
Sure
I
am
there
is
a
what
peace
,
2
King
.
9.
22.
A
love
not
,
1
Ioh.
2.
15.
An
hating
with
a
perfect
hatred
,
Psal.
139.
22.
And
a
have
no
fellowship
,
Eph.
5.
11.
Certaine
it
is
that
Christ
our
Captaine
set
fire
upon
earth
,
namely
his
Gospell
,
kindling
and
raising
trouble
amongst
wicked
ones
which
resi●t
it
,
Luke
12.
49.
And
it
is
most
certaine
that
there
is
a
peace
not
of
Christs
,
and
a
variance
Nun
●aam
bella
〈…〉
n●s
,
nunquam
cer●amina
desunt
,
Et
cum
quo
certet
mens
pia
semper
habet
.
Sp.
c.
22
p.
340.
of
Gods
appointing
,
Matth.
10.
34
,
35.
And
without
all
doubt
,
this
fight
of
Christians
against
fleshly
lusts
,
diabolicall
temptations
,
and
the
worlds
dreadfull
troubles
,
and
inchaunting
vanities
,
enemies
so
restlesse
and
laboursome
,
that
a
true
Christian
can
have
no
rest
,
no
quiet
,
is
a
holy
and
happy
,
a
pious
and
profitable
warfare
:
for
Christianity
is
a
good
warfare
.
True
it
is
,
they
hate
,
but
neither
God
,
godlinesse
,
nor
godly
men
:
but
sinne
,
because
it
is
a
breach
of
Gods
sacred
Law
,
Rom.
7.
15.
the
evill
that
I
hate
.
True
it
is
,
they
love
not
,
namely
the
world
,
nor
the
things
in
the
world
,
because
they
are
enmity
to
the
love
of
the
father
,
1
Ioh.
2.
15.
True
it
is
,
they
are
not
sociable
,
namely
with
the
fruitlesse
works
of
darknesse
,
Eph.
5.
11.
Have
no
fellowship
with
the
fruitlesse
workes
of
darknesse
.
True
it
is
,
they
do
resist
,
but
not
God
,
like
those
that
do
resist
his
will
,
Rom.
9.
19.
Nor
the
lawfull
powers
and
ordinance
of
God
,
which
who
so
resists
,
resisteth
the
ordinance
of
God
,
Rom.
13.
2.
But
the
Divell
and
his
Diabolicall
subtilties
,
1
Pet.
5.
8.
True
it
is
,
they
are
winnowed
and
sifted
,
buffeted
,
and
tempted
,
troubled
and
terrified
:
they
have
a
flesh
ever
lusting
against
the
Spirit
:
frailties
without
,
fightings
within
.
But
are
they
therefore
and
their
profession
to
be
abhorred
as
vicked
and
ungodly
?
nothing
lesse
.
The
more
they
hate
,
the
lesse
they
love
,
the
more
they
resist
,
the
lesse
they
are
sociable
in
the
former
sense
,
the
better
the
men
:
And
the
greater
their
combat
,
the
greater
their
comfort
:
for
thus
doing
,
they
warre
a
good
warfare
.
SECT.
4.
The
errour
of
those
who
submit
to
Satan
,
and
oppose
goodnesse
and
piety
.
DOth
every
Christian
of
duty
,
and
must
he
of
necessity
warre
this
good
warfare
against
the
Divell
,
all
his
apostate
angels
and
their
fierie
and
infernall
darts
;
against
the
wicked
world
,
all
vile
,
vicious
,
and
ungodly
mens
feared
frownes
and
fawning
flatteries
:
against
the
flesh
and
all
its
fowle
and
filthy
lusts
?
With
what
a
face
then
(
O
you
sonnes
of
Belial
)
dare
you
(
First
,
which
slavishly
yeeld
without
any
,
yea
without
your
best
and
utmost
resistance
to
be
led
captives
by
the
Divell
and
his
circumventing
complices
.
Secondly
,
and
you
which
are
profest
enemies
to
Christ
and
his
kingdome
,
to
the
power
and
practice
of
piety
,
opposing
tooth
and
nayle
godlinesse
and
godly
men
)
with
what
face
say
I
dare
you
take
upon
you
the
honourable
name
of
Christian
?
use
the
transcendent
priviledges
of
Christianity
?
and
glory
of
the
Lord
Christ
Iesus
?
1.
You
are
Christians
:
why
then
doe
you
not
stand
in
open
defiance
with
,
professe
hatefull
hostility
against
,
and
oppose
with
magnanimous
resolutions
,
the
fawning
and
fraudulent
flatteries
of
this
guilefull
,
and
the
fierce
and
furious
conflicts
of
this
raging
world
?
And
those
other
fleshly
and
hellish
,
impetuous
,
impious
and
implacable
enemies
of
your
precious
soules
?
If
a
base
unworthy
coward
daunted
at
the
first
approach
of
an
enemy
,
without
any
resistance
:
or
after
some
sleight
velitation
or
skirmish
:
o●
a
male-contented
miscreant
,
affecting
an
enemies
slavery
more
than
a
Soveraignes
servitude
,
yeelding
himselfe
a
slavish
vassall
to
a
tyrannizing
foe
,
may
glory
in
the
denomination
of
a
souldier
,
because
he
hath
received
presse-money
,
was
recorded
in
the
Generals
lists
,
and
rank'd
and
trayn'd
by
the
captaine
of
his
hand
.
Then
may
you
which
cowardly
seeing
onely
afarre
off
dangers
and
difficulties
approaching
to
assaile
Christianity
,
without
any
opposition
,
or
after
some
little
conflict
:
And
you
who
(
affecting
the
ignominious
slavery
of
the
world
,
the
flesh
and
the
Divell
,
more
than
the
Lords
precious
service
)
yeeld
up
your selves
to
serve
the
lusts
of
your
flesh
,
the
vanities
of
this
world
,
and
the
suggestions
of
Satan
,
may
glory
of
your
Christendome
,
because
you
are
baptized
,
your
names
are
recorded
and
registred
amongst
Christians
,
you
are
taught
and
trained
by
the
chariots
and
horsemen
of
the
Lord
Iesus
.
2.
You
are
Christians
,
and
very
active
and
busie
for
to
withstand
and
hinder
what
you
can
with
your
utmost
abilities
such
and
such
forward
fellowes
and
their
godly
fraternity
:
you
indeavour
with
might
and
maine
to
advance
prophanenesse
,
Antichristianity
and
Atheisme
,
therefore
you
are
souldiers
:
and
being
Christians
,
are
therefore
Christian
souldiers
,
Alas
,
you
collect
absurdly
,
and
conclude
weakly
.
A
rascall
rebell
may
as
well
argue
for
his
prodigious
villanies
,
and
say
he
is
of
English
birth
,
and
in
continuall
combats
,
although
against
his
annointed
Soveraigne
,
his
loyall
Liegemen
,
and
faithfull
subjects
,
therefore
a
good
English
souldier
.
As
such
a
vipe●ine
traytor
is
no
good
souldier
in
the
judgement
of
that
Master
in
warre
S.
Walter
Rawleigh
,
who
saith
,
It
is
not
the
〈…〉
e
3.
pa●
.
5
17.
punishment
that
makes
a
martyr
—
nor
fighting
that
declares
a
●●liant
man
,
but
fighting
in
a
good
cause
:
Even
so
such
nomina●l
Christians
,
although
they
sight
,
yet
are
not
Christian
souldiers
,
their
fighting
being
against
the
Lord
and
his
annointed
.
Tell
me
(
saith
S.
Chrysostome
)
how
may
we
discerne
a
souldier
,
.
whether
by
that
▪
because
as
an
officer
he
doth
defend
the
King
,
and
is
maintained
by
him
,
and
is
called
his
:
or
whether
because
he
doth
defend
his
right
,
being
well
affected
to
him
?
To
shew
openly
in
countenance
to
take
his
part
,
to
hold
on
his
side
,
to
beare
good
will
to
his
businesse
,
and
to
defend
him
:
but
yet
to
execute
or
atchieve
the
enemies
affaires
,
it
farre
worse
we
say
,
than
if
he
having
cast
off
the
yoke
of
loyalty
,
had
wholly
given
himselfe
to
the
enemie
,
&c.
These
and
all
true
Christians
are
souldiers
,
and
both
sorts
fight
,
but
under
contrary
captaines
and
commanders
,
for
ends
and
causes
much
dissenting
.
Salvian
gives
a
Salv.
lib.
8.
pag.
269.
reason
of
this
repugnancy
.
The
chiefest
cause
of
their
discord
(
saith
he
)
is
the
diversity
of
will
,
because
either
it
cannot
at
all
,
or
scarcely
come
to
passe
that
any
doth
love
the
same
thing
in
another
,
from
which
himselfe
doth
dissent
:
It
is
not
therefore
without
cause
that
they
hate
those
in
whom
they
see
all
things
envious
and
adverse
to
themselves
.
For
the
one
live
continually
in
wickednesse
,
the
other
in
innocencie
:
they
in
lust
,
these
in
ch●stitie
:
they
in
brothell
houses
,
these
in
solitarie
places
:
they
almost
continually
with
the
Divell
,
these
without
intermission
with
Christ
.
They
are
not
therefore
to
be
esteemed
good
Christian
souldiers
although
they
fight
,
they
not
warring
this
good
warfare
.
SECT.
5.
Christianity
is
a
good
warfare
,
which
the
true
Christian
doth
and
must
warre
.
BY
these
three
ground-works
I
having
discovered
the
foolish
and
absurd
conclusions
,
the
dreadfull
and
desperate
condition
of
many
Christians
(
in
briefe
thus
:
1.
Christianity
is
a
warfare
:
more
dangerous
difficulties
therefore
accompany
it
than
many
fondly
imagine
.
Neither
is
every
one
fitted
for
this
so
honourable
,
yet
hard
profession
,
it
being
too
harsh
for
nice
and
delicate
persons
,
and
effeminate
cowards
:
Neither
are
worldly
rejoycings
,
as
dainty
diet
,
gay
attyre
,
noble
birth
,
rich
revenewes
,
the
greatest
garnishments
of
a
Christian
,
as
diverse
do
idly
dreame
.
2.
Christianity
is
a
good
warfare
.
Palpable
therefore
is
the
foolish
absurdity
of
such
concluders
who
condemne
Christianity
,
its
profession
and
professours
,
for
its
discording
oppositions
,
it
being
so
much
the
better
in
generall
,
by
how
much
these
are
bigger
and
bitterer
.
3.
Christians
do
of
duty
,
and
must
of
necessity
fight
this
good
warfare
.
Miserable
therefore
must
they
needs
be
which
slavishly
submit
to
serve
the
enemy
:
much
more
they
who
fiercely
fight
against
,
but
not
this
good
warfare
.
)
I
will
now
from
the
same
sure
and
sacred
truths
,
joyntly
,
or
if
you
will
,
from
this
i●violable
threefold
cord
conjoyned
,
and
twisted
into
o●e
,
thus
,
Christianity
is
a
good
warfare
,
which
the
true
Christian
doth
and
must
warre
.
Endeavour
to
furnish
these
warriours
with
profitable
directions
how
to
fight
this
good
fight
,
so
that
they
may
escape
and
vanquish
their
violent
and
vigilant
enemies
:
how
to
delight
their
Soveraigne
Commander
the
Lord
Iesus
:
and
how
to
obtaine
the
crowne
of
glory
after
this
cruell
conflict
:
and
also
to
consolate
and
comfort
,
arme
and
incourage
them
against
the
many
disasterous
occurrences
this
profession
doth
propose
.
CHAP.
VI.
A
Christian
souldier
must
indure
hardnesse
.
ALl
you
which
wil
be
good
souldiers
of
Iesus
Christ
,
must
resolve
with
your selves
to
indure
hardnesse
,
2
Tim.
2.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tu
igitur
malu●
patere
Booke
2.
cap.
28.
pag.
635.
Thou
therefore
as
a
good
souldier
of
Christ
,
indure
hardnesse
:
or
suffer
evill
.
I
foretell
you
of
this
,
because
(
as
saith
S.
Walter
Rawleigh
)
sharpe
warre
and
the
novelty
of
sudden
violence
use
to
dismay
any
state
or
countray
,
not
inured
to
the
like
:
but
custome
of
danger
hardeneth
even
those
that
are
unwarlike
.
Sharpe
warre
,
sudden
violences
,
dreadfull
dangers
are
your
portion
,
you
must
through
●uch
tribulation
,
Acts
14
22.
We
must
through
much
tribulation
enter
into
the
kingdome
of
God
.
You
must
suffer
persecution
,
2
Tim
3.
12
All
that
will
live
godly
in
Christ
Iesus
shall
suffer
persecution
.
You
must
go
under
the
crosse
during
your
whole
life
.
Y●u
must
indure
battell
all
your
dayes
.
You
must
proceed
from
one
affliction
to
another
.
You
have
Divels
roaring
and
raging
against
you
,
seeking
alwayes
your
destru●tion
,
to
resist
continually
.
You
have
a
wicked
world
alwayes
waging
warre
against
you
,
Gal.
6.
14.
which
you
must
crucifie
,
and
to
which
your selves
must
be
crucified
.
You
have
fleshly
lusts
fighting
against
your
soules
,
Gal.
5.
24.
which
you
must
mortifie
.
You
must
be
winnowed
and
buffeted
:
you
must
be
tryed
and
tempted
:
you
have
continuall
hostility
:
you
are
environed
with
assaylants
:
you
are
of
the
Church
Militant
,
and
are
Christs
souldiers
,
therefore
you
must
indure
hardnesse
.
But
what
hardnesse
?
In
labours
more
abundant
,
in
stripes
above
measure
,
2
Cor.
11.
24
,
25
,
26
,
27.
in
prisons
more
frequent
,
in
deaths
oft
:
in
suffring
shipwracke
.
In
journeyings
often
,
in
perils
of
waters
,
in
perils
of
robbers
,
in
perils
by
countrey-men
,
in
perils
by
heathen
,
in
perils
in
the
citie
,
in
perils
in
the
wildernesse
,
in
perils
in
the
sea
,
in
perils
among
false
brethren
.
In
wearinesse
and
painefulnesse
,
in
watchings
often
,
in
hunger
and
thirst
;
in
fastings
often
,
in
cold
and
nakednesse
,
&c.
In
tortures
Heb.
11.
35
,
36
37.
and
temptings
,
mockings
and
scourgings
,
bonds
and
imprisonments
,
&c.
In
suffering
all
,
or
any
of
these
;
or
such
like
miseries
,
if
they
encounter
or
environ
you
for
the
Lords
sake
,
you
must
indure
hardnesse
as
good
souldiers
of
Iesus
Christ
.
And
that
I
may
the
better
arme
and
accommodate
you
to
indure
the
mouthes
of
lions
,
the
violence
of
fire
,
cruelty
of
mockings
,
bitternesse
of
scourgings
,
painefulnesse
of
stoning
,
torture
of
sawing
asunder
,
uncomfortablenesse
of
wandring
in
sheep
skins
and
goat-skins
,
being
destitute
,
afflicted
,
tormented
,
to
suffer
any
of
these
or
the
like
,
(
for
we
must
not
be
our
owne
carvers
or
choosers
)
I
will
propound
and
briefly
prosecute
some
few
motives
and
inducements
.
SECT.
2.
Motive
1.
Drawne
from
examples
of
particular
souldiers
in
this
warfare
from
the
Church
in
generall
,
and
Christ
our
Saviour
.
TAke
a
view
of
all
those
Worthies
who
have
go●e
before
us
.
1.
The
Church
of
Israel
was
put
to
shame
,
spoyled
of
their
enemies
as
sheepe
appointed
for
the
slaughter
,
scattered
amongst
the
Heathen
,
a
reproach
to
their
neighbours
,
a
scorne
and
derision
to
them
which
were
about
them
,
a
by-word
among
the
Heathen
,
a
shaking
of
the
head
amongst
the
people
,
sore
broken
in
the
place
of
Dragons
,
covered
with
the
shadow
of
death
,
killed
all
the
day
long
,
counted
as
sheepe
for
the
slaughter
,
Psalme
44.
They
were
cut
off
,
scattered
,
shewed
hard
things
,
and
made
to
drinke
the
wine
of
astonishment
,
Psalme
60.
1
,
2
,
3.
They
were
prooved
,
tryed
as
silver
,
brought
into
the
net
,
they
went
through
fire
and
water
,
Psalme
66.
10
,
11
,
12.
Their
bodies
were
given
to
be
meat
to
the
fowles
of
heaven
,
and
their
flesh
to
the
beasts
of
the
earth
;
their
bloud
was
shed
like
water
,
and
there
was
none
to
burie
them
,
Psalme
79.
2
,
3.
They
were
fed
with
the
bread
of
teares
,
and
had
teares
given
them
to
drinke
in
great
measure
,
they
were
made
a
laughing
stocke
to
their
enemies
,
and
a
stri●e
to
their
neighbours
,
Psalme
80.
5
,
6.
They
were
exceedingly
filled
with
contempt
,
with
the
scorring
of
those
that
were
at
ease
,
and
the
contempt
of
the
proud
,
Psalme
123.
3
,
4.
They
were
afflicted
from
their
youth
,
the
plowers
plowed
upon
their
backes
,
and
made
long
furrowes
,
Psalme
129.
2
,
3.
Their
bones
lay
scattered
at
the
graves
mouth
,
as
when
one
cutteth
or
heweth
wood
upon
the
earth
,
Psalme
141.
7.
They
became
tributarie
,
they
wept
sore
in
the
night
,
they
wanted
comforters
,
their
friends
dealt
treacherously
with
them
,
they
went
into
captivity
,
they
found
no
rest
,
their
gates
were
desolate
,
their
Priests
did
sigh
,
their
virgins
were
a●f●icted
,
their
adversaries
were
chiefe
,
and
their
enemies
did
prosper
,
their
Princes
were
like
harts
that
find
no
pasture
,
going
without
strength
before
the
pursuer
.
They
sell
into
the
hand
of
their
enemies
,
who
mocked
at
their
Sabbaths
,
their
adversaries
spread
out
their
hand
upon
all
their
pleasant
things
,
and
the
heathen
entred
into
their
Sanctuary
.
They
sighed
and
sought
bread
,
yea
they
gave
their
pleasant
things
for
meat
to
relieve
the
soule
:
They
were
become
vile
,
no
sorrow
like
unto
their
sorrow
,
which
was
done
unto
them
,
wherewith
the
Lord
afflicted
them
in
the
day
of
his
fierce
anger
:
they
were
made
desolate
and
faint
all
the
day
,
the
Lord
delivered
them
into
their
hands
,
from
whom
they
were
not
able
to
rise
.
Their
mighty
men
were
troden
under
foot
,
their
young
men
were
crushed
,
and
the
comforter
which
should
relieve
their
soule
was
farre
from
them
,
&c.
Lament.
1.
&c.
Yet
for
all
this
they
did
not
forget
God
,
nor
deale
falsely
in
his
covenant
;
their
heart
did
not
turne
backe
,
neither
did
their
steps
decline
from
Gods
lawes
,
Psalme
44.
17
,
18.
2.
Behold
the
prime
and
principall
particular
persons
of
the
Lords
band
.
1.
Iacob
,
that
Israel
or
Prince
of
the
strong
God
,
one
who
obtained
principall
power
from
the
mighty
God
:
His
life
was
a
continued
pilgrimage
in
strange
Countreyes
,
accompanied
with
many
evils
,
namely
the
malice
and
threats
of
Esau
,
a
tedious
and
toylesome
journey
to
Mesopotamia
,
hard
service
with
his
uncle
Laban
,
feare
of
Esau
at
his
returne
home
,
the
defiling
of
his
daughter
Dinah
,
Simeon
and
Levies
tyrannicall
cruelty
,
the
wickednesse
of
his
first-borne
Reuben
,
the
evill
tydings
of
his
sonnes
by
his
best
beloved
Ioseph
,
and
of
the
lamentable
losse
of
his
darling
Ioseph
,
Iudahs
mariage
with
a
Canaanitish
woman
,
and
shamelesse
incest
with
his
daughter
Thamar
,
the
heavy
and
hideous
newes
from
Egypt
that
Simeon
was
in
prison
,
the
money
restored
,
and
that
Benjamin
must
go
,
&c.
2.
David
that
man
after
Gods
owne
heart
,
the
sweet
singer
of
Israel
,
his
life
accompanied
with
much
hardnesse
;
the
distastfull
disdaine
of
his
brother
:
Sauls
continuall
hatred
and
persecution
:
the
scandalous
slanders
and
false
accusations
of
Sauls
perverse
parasites
:
Merab
given
from
him
:
Michal
given
to
ensnare
him
:
his
often
discomfiting
discoveries
to
Saul
by
Doeg
and
the
Ziphims
:
the
malice
and
warres
of
enemies
:
division
of
his
people
,
and
their
destruction
by
the
pestilence
:
The
mocks
of
Michal
,
and
the
revilings
of
Shimei
:
Amnons
foule
fact
and
fearefull
fall
:
Absoloms
prodigious
rebellion
and
infamous
incest
;
the
death
of
his
chiefe
Captaines
,
and
revolt
of
his
chiefe
Counsellours
:
his
shamefull
reproches
,
grievous
sicknesse
,
&c.
Yet
was
he
thankefull
,
confident
,
hoping
,
constant
and
patient
.
3.
Iob
like
whom
there
was
none
upon
earth
,
a
perfect
and
upright
man
,
fearing
God
and
eschewing
evill
,
endured
abundance
of
hardnesse
,
for
when
God
had
opened
a
gap
to
Sathan
,
leaving
Iobs
substance
to
his
mercilesse
cruelty
:
the
Divell
robs
him
of
his
fifty
yoke
of
oxen
,
and
fifty
shee
asses
by
the
Sabeans
:
spoyles
him
of
his
seven
thousand
sheepe
by
fire
,
takes
away
his
three
thousand
cammels
by
the
Caldeans
:
bereaves
him
of
his
seven
sonnes
and
three
daughters
by
tempestuous
windes
overturning
the
house
of
banqueting
:
and
depriving
him
of
his
great
houshold
(
those
foure
messengers
of
evill
tydings
and
some
few
other
excepted
)
by
the
aforesaid
meanes
,
and
all
in
one
day
.
And
after
when
the
Divell
mooved
God
against
him
,
and
gets
leave
to
shew
his
utmost
force
and
fury
against
him
,
his
life
being
saved
,
his
body
was
smitten
and
surcharged
with
sore
and
smarting
biles
and
botches
from
the
sole
of
the
foot
to
the
crowne
of
the
head
,
Chap.
2.
7.
his
wife
tempts
him
,
Ver.
10.
His
friends
were
miserable
comforters
,
16.
2.
His
brethren
and
acquaintance
were
estranged
from
him
,
19.
13.
His
inward
friends
abhorred
him
,
Ver.
19.
His
wife
and
servants
accounted
him
a
stranger
,
Ver.
15
,
16
,
17.
Young
children
despised
him
,
Ver.
18.
Base
fooles
and
unworthy
vile
ones
scorned
and
derided
him
:
Chap.
30.
His
griefe
and
calamity
was
heavier
then
the
sand
:
Chap.
6.
2
,
3.
The
arrowes
of
the
Almighty
were
within
him
,
the
poyson
whereof
did
drinke
up
his
spirits
,
Ver
4.
His
flesh
was
clothed
with
wormes
and
clods
of
dust
:
his
skin
was
broken
and
become
loathsome
,
7.
5.
He
was
full
of
tossings
too
and
fro
,
scared
with
dreames
and
terrified
with
visions
,
4.
14
,
&c.
I
might
instance
in
Ionah
,
Elijah
,
and
who
not
?
But
I
will
enlarge
my selfe
to
name
but
one
more
.
2.
Christ
Iesus
our
Captaine
and
Commander
,
whose
life
was
generally
contemptible
as
a
servant
,
cursed
as
a
sinner
:
loaden
with
miseries
and
accustomed
to
hardnesse
,
from
his
birth
to
his
buriall
.
His
parentage
was
poore
,
his
birth
without
honour
,
his
company
being
cattell
,
his
chamber
a
stable
,
and
his
cradle
a
cratch
,
Luke
2.
7.
His
life
without
ease
,
persecuted
by
Herod
being
but
a
babe
:
driven
into
exile
,
being
but
an
infant
,
Matth.
2.
13
,
16.
His
body
was
enfeebled
with
watching
and
fasting
hunger
and
thirst
,
and
his
soule
afflicted
with
feares
and
sorrowes
,
but
especially
at
his
death
,
besides
those
terrible
conflicts
of
his
with
Gods
wrath
in
his
agony
and
passion
:
besides
his
buffetings
and
scourgings
,
nayling
,
piercing
and
crucifying
,
how
were
his
unsupportable
sufferings
amplified
and
enlarged
in
regard
of
1.
The
persons
afflicting
,
1
their
number
being
great
,
uncertaine
and
indefinite
.
2.
Their
severall
sorts
beeing
various
,
passengers
too
and
from
Ierusalem
,
Matth
,
27.
39.
High-Priests
,
Ver.
41.
Scribes
,
41.
Elders
41.
Pharisees
,
62.
And
theeves
,
45.
3.
Their
nature
being
brutish
,
barbarous
,
bloudy
,
cruell
,
spightfull
,
malicious
,
scornefull
,
and
disgracefull
,
38.
to
45.
4.
Their
condition
being
base
,
Ver.
39.
44.
And
honourable
,
42.
bond
,
44
and
free
,
39.
42.
learned
,
42.
and
unlearned
;
39.
civill
,
42
and
Ecclesiasticall
,
42.
religious
,
Ver.
42.
and
prophane
,
39.
44.
5.
Their
drift
being
to
bring
into
oblivion
,
hatred
and
utter
contempt
the
person
,
office
,
doctrine
and
miracles
of
our
Saviour
amongst
the
people
:
and
to
provoke
and
instigate
our
Saviour
Christ
to
murmuring
,
impatience
and
grudging
:
to
presumptuous
tempting
of
God
:
to
distrustfull
doubtfullnesse
and
desperation
.
6.
And
their
behaviour
being
1
unseemely
and
uncomely
in
regard
of
their
places
and
callings
,
some
of
them
being
Rulers
;
and
profession
it
being
holy
and
religious
,
they
being
Scribes
and
Pharisees
.
And
2
Impious
and
ungodly
,
In
regard
of
their
speech
it
being
spightfull
and
reproachfull
;
and
gesture
,
it
being
scornefull
and
disdainefull
,
Ver.
40
,
41
,
42
,
44.
39.
2.
Of
the
place
mount
Clavery
,
the
high
way
,
plaine
field
and
place
of
passage
too
and
fro
.
3.
Of
the
time
,
It
being
at
the
houre
of
dreadfull
and
dismall
death
in
his
greatest
and
extreamest
misery
:
In
his
heavie
passion
,
last
and
grievous
agony
.
When
he
was
wearied
,
and
as
it
were
worne
out
with
Gods
sufferings
.
When
he
was
wounded
with
the
arrowes
of
Gods
wrath
,
when
he
was
most
to
be
comforted
and
pitied
.
But
did
not
the
miseries
and
persecutions
of
Christ
and
his
members
expire
upon
the
Crosse
,
and
then
cease
?
No
such
matter
:
Peter
and
Iohn
were
imprisoned
,
threatned
,
Act.
4.
and
beaten
,
5.
40.
The
Proto-Martyr
Steven
was
stoned
,
7.
Great
persecution
was
raised
against
the
Church
,
Chap.
8.
Iames
is
beheaded
and
Peter
imprisoned
,
12.
Paul
is
persecuted
from
Iconium
,
and
stoned
at
Lystra
,
Chap.
14.
Paul
and
Silas
are
whipped
and
imprisoned
at
Philippi
,
16.
Paul
is
persecuted
at
Thessalonica
,
17.
Taken
and
bound
at
Ierusalem
,
21.
Buffeted
and
sent
prisoner
to
Felix
,
23.
Accused
falsely
by
Tortullus
and
the
Iewes
,
25.
And
by
him
sent
a
dangerous
voyage
prisoner
to
Rome
.
Descend
a
little
lower
,
and
from
Saint
Iohns
time
to
the
end
of
the
world
,
see
the
lot
of
the
godly
.
1.
The
Church
of
God
which
is
the
beloved
Citty
and
new
Ierusalem
,
Rev.
20.
9.
21.
2.
Gods
tabernacle
and
his
habitation
,
21.
3.
The
Lambes
wife
,
19.
7.
21.
9.
The
woman
cloathed
with
the
Sun
,
having
the
Moone
under
her
feet
,
and
upon
her
head
a
crowne
of
twelve
starres
,
12.
1.
led
by
the
Lambe
to
the
fountaine
of
living
waters
,
7.
17.
Having
God
and
his
Christ
to
rule
her
,
1.
1.
22.
3.
was
to
be
trodden
downe
,
11.
2.
forty
moneths
or
one
thousand
two
hundred
sixty
daies
:
was
to
flee
and
escape
into
the
wildernesse
as
the
Israelites
sleeing
from
Pharaoh
,
12.
6.
where
she
was
to
be
hid
and
nourished
being
persecuted
by
the
beast
and
Dragon
,
11.
7.
And
overcome
13.
7.
although
afterwards
shee
prevailes
,
17.
14.
19.
19.
2.
The
Preachers
of
Christ
Iesus
,
which
are
starres
and
Angels
1
,
2
,
3.
preaching
Prophets
,
11.
3.
14.
6.
Against
Babylon
,
which
hath
made
all
nations
drinke
of
the
wrath
of
her
fornication
,
14.
8.
And
those
who
worship
the
beast
and
his
image
,
and
those
which
receive
his
marke
,
Ver.
9.
And
exhorting
men
to
feare
God
,
and
worship
him
,
Ver.
7.
These
are
killed
,
11.
7.
And
beheaded
,
20.
4.
3.
True
Christians
who
are
said
to
dwell
in
heaven
,
13.
6.
which
worship
God
,
11.
16.
which
are
without
guile
,
14.
5.
Not
defiled
with
women
,
14.
12.
who
reverence
the
voice
of
Christs
Ministers
,
4.
9
,
10.
5.
14.
follow
Gods
Commandements
,
14.
12.
which
are
written
in
the
Lambes
booke
of
life
,
21.
27.
Refuse
to
take
the
beasts
marke
,
15.
2.
who
have
the
Lord
and
his
waies
in
admiration
,
15.
3
,
4.
who
followed
the
Lambe
,
14.
4.
having
his
fathers
name
in
their
foreheads
,
Ver.
1.
which
were
sealed
for
assurance
,
Chap.
7.
These
were
&
are
to
be
afflicted
,
11.
7.
overcome
and
killed
,
13.
7.
How
these
things
have
been
verified
is
related
in
Ecclesiasticall
Histories
,
which
record
of
the
ten
bloudy
and
barbarous
primitive
persecutions
,
which
were
so
cruell
,
that
under
Trajan
(
In
whose
reigne
Simeon
the
second
Bishop
of
Ierusalem
a
man
of
120.
yeares
old
,
was
tortured
and
crucified
)
such
a
weight
of
persecutions
Eus.
Eccl.
Hist.
lib.
3.
c.
32.
pag
▪
67.
did
presse
the
Church
,
and
such
infinite
number
of
Martyrs
were
daily
slaine
,
that
Pliny
the
second
which
then
did
governe
the
province
being
very
much
troubled
at
the
multitude
of
the
slaine
,
declared
to
the
Emperour
that
innumerable
thousands
of
men
were
daily
killed
,
in
whom
by
enquiry
there
was
found
no
offence
committed
nor
any
thing
done
against
the
Romane
lawes
but
this
only
,
that
they
did
sing
before
day
hymnes
to
a
God
they
called
Christ
.
Yea
the
number
of
the
persecuted
was
infinite
.
so
that
there
was
no
place
empty
in
the
prisons
,
and
Lib.
8.
c.
6.
pag.
186.
that
the
whole
countrey
did
seeme
rather
to
goe
to
prison
,
then
the
guilty
to
be
led
to
prison
.
And
as
for
the
torments
,
they
were
divers
and
intollerable
.
Their
bodies
were
torne
with
Lib.
8.
c.
7.
pag.
187.
scourges
and
then
given
to
beasts
:
Lyons
,
Beares
,
Libards
,
Bulls
,
and
every
kinde
of
cruell
beast
were
used
,
yea
the
cruelty
of
all
beasts
,
men
and
elements
were
armed
against
the
worshippers
of
God
.
Some
of
them
after
scourgings
and
bonds
,
tortures
Ibid.
c.
8.
p.
188.
and
other
horrible
torments
of
divers
kinds
were
burnt
.
Some
cast
into
the
sea
,
some
slaine
,
some
crucified
with
their
feet
upward
,
&c.
Some
had
their
flesh
torne
of
with
potsh●ards
,
some
rent
in
peeces
with
trees
bowed
together
.
Chap.
9.
They
were
Cap.
9.
Cap.
10.
beaten
with
slaves
,
with
rod●
,
with
whips
,
&c.
They
were
hanged
up
their
hands
being
bound
behind
them
,
stretched
out
with
pulleyes
,
and
pulled
in
p●eces
limme
by
limme
.
Yea
such
and
so
great
were
the
torments
,
that
the
Historian
saith
,
who
Lib.
8.
c.
11.
pag
191.
can
repeate
?
who
can
disclose
?
who
can
expresse
how
they
were
slaine
with
axes
,
their
thighes
were
broken
,
they
were
hang'd
up
like
swines
flesh
,
and
smothered
with
smoke
,
dismembred
,
roasted
.
Yet
for
all
these
things
,
their
courage
was
undaunted
and
impregnable
,
witnesse
the
brave
and
blessed
answer
of
Policarpus
,
Lib
4.
c.
15
pag
84.
fourescore
and
six
yeares
I
have
served
Christ
and
he
never
hurt
me
,
how
can
I
now
blaspheme
my
King
which
hath
saved
me
?
Witnesse
the
invincible
patience
of
Blandina
and
Attalus
:
Lib.
5.
cap.
1
,
2.
pag.
103
,
&c.
Witnesse
the
free
and
voluntary
speech
of
Philoromus
,
of
Phileas
,
why
doe
you
vainely
tempt
the
constancy
of
the
man
?
Why
would
you
make
him
who
is
a
beleever
an
infidell
?
Doe
you
not
see
that
his
eares
heare
not
your
words
?
His
eyes
see
not
your
teares
?
How
can
he
whose
eyes
see
and
stedfastly
regard
Lib.
8.
c.
10.
pag
189.
heavenly
glory
be
turned
with
terrene
teares
?
Witnesse
that
rich
and
faithfull
Victorianus
greatly
in
favour
with
his
King
who
answered
the
messengers
from
his
Soveraigne
.
Tell
my
King
let
him
broyle
me
with
fire
,
let
him
force
me
with
beasts
,
let
Lib.
3.
De
pers●
.
vand
.
p.
659.
him
torture
me
with
divers
kindes
of
torments
,
if
I
consent
I
am
baptized
in
vaine
in
the
Catholike
Church
.
Witnesse
all
those
Primitive
Martyrs
and
our
late
blessed
brethren
of
happy
memory
in
those
bloudy
Marian
daies
and
since
.
1
Did
Christ
himselfe
our
head
Master
and
Governour
?
Did
the
Church
(
the
body
and
building
of
Christ
)
in
all
ages
?
(
some
few
short
breathings
excepted
)
and
its
particular
members
?
Doth
the
Church
at
this
day
in
other
places
endure
much
hardnesse
as
the
souldiers
of
Christ
?
Are
the
two
witnesses
now
warred
against
overcome
and
in
killing
as
some
probably
thinke
?
And
shall
not
we
the
souldiers
of
this
Captaine
,
the
members
of
this
body
,
the
Warriours
of
the
same
band
prepare
us
patience
,
and
resolve
to
endure
hardnesse
as
the
good
souldiers
of
Christ
?
SECT.
3.
Motive
2.
Drawne
from
our
condition
.
WE
are
men
,
therefore
we
have
few
daies
,
many
dangers
:
few
yeares
,
but
many
evils
:
a
short
time
but
much
trouble
,
Iob
14.
1.
Man
that
is
borne
of
a
woman
is
of
few
daies
and
full
of
trouble
:
We
are
Christian
men
,
therefore
to
be
hated
of
all
men
for
Christs
sake
,
Matth.
10.
22.
Being
as
sheepe
amongst
Wolves
,
and
lillies
among
thornes
.
Christians
are
like
Merchants
in
great
perills
,
before
they
can
enjoy
their
wished
haven
;
like
travellers
in
an
enemies
countrey
abiding
much
hardship
,
before
they
are
free
from
danger
:
we
must
through
much
tribulation
enter
into
the
kingdome
of
heaven
,
Acts
14.
22.
Yea
all
that
will
live
godly
in
Christ
must
suffer
persecution
,
2
Tim.
3.
12.
We
are
Gods
Per
varios
casus
per
tot
discrimina
rerum
tendimus
ad
patriam
veram
vitamq
▪
perennem
.
wheate
which
must
be
threshed
:
we
are
Gods
grapes
which
must
be
pressed
:
we
are
Gods
gold
which
must
be
tryed
.
As
we
wash
and
wring
that
linnen
which
wee
weare
next
our
skin
;
but
let
sacks
and
such
like
lie
without
beating
:
even
so
our
most
wise
God
wringeth
with
afflictions
those
children
,
which
are
most
deare
and
neare
unto
him
,
even
when
he
letteth
others
whom
he
maketh
not
such
account
of
enjoy
their
rest
and
quiet
.
Let
us
of
necessity
make
a
vertue
,
since
as
being
men
we
are
subject
to
innumerable
evills
,
as
Christians
to
many
more
,
arme
we
our selves
therefore
as
good
Christian
souldiers
of
Christ
Iesus
to
endure
hardnes
;
and
as
the
magnanimity
and
valour
of
the
Romanes
was
most
admirable
and
excellent
in
their
greatest
adversities
;
so
let
ours
according
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
c.
c.
lib.
2
▪
to
the
antient
rule
,
hardship
ennobleth
vertue
.
SECT.
4.
Motive
3.
Drawne
from
the
harmelesnesse
of
them
.
LEt
the
harmelesnesse
of
afflictions
perswade
to
suffer
them
,
we
being
content
with
patience
,
and
perseverance
to
endure
that
which
hurts
us
not
.
Although
these
are
hideous
,
yet
not
hurtfull
;
although
dreadfull
yet
not
disadvantagious
:
they
are
tolerable
although
terrible
.
Like
the
formidable
waves
of
the
overflowing
deluge
,
which
tossed
the
Arke
,
but
drown'd
it
not
:
like
the
fire
in
the
bush
,
which
burned
without
consuming
the
same
:
like
Ionahs
whale
,
which
swallowed
,
yet
destroyed
him
not
:
like
the
venemous
Viper
hanging
on
Pauls
hand
not
harming
him
at
all
:
many
a
time
have
they
afflicted
me
from
my
youth
,
yet
they
have
not
prevailed
against
me
said
Israel
long
agoe
,
Psal.
129.
1
,
2.
upon
this
rock
will
I
build
my
Church
and
the
gates
of
hell
shall
not
prevaile
against
it
saith
our
Saviour
,
Matth.
16.
18.
we
are
troubled
on
every
side
yet
not
distressed
;
we
are
perplexed
,
yet
not
in
despaire
:
persecuted
but
not
forsaken
:
cast
downe
,
but
not
destroyd
,
saith
Saint
Paul
,
2
Cor.
4.
8
,
9.
Afflictions
doe
not
withdraw
from
the
verity
of
grace
and
faith
,
but
do
corroborate
or
strengthen
in
griefe
saith
Saint
Cyprian
,
who
himselfe
was
Cyprian
de
Mortal
.
a
Martyr
.
SECT.
5.
Motive
4.
Drawne
from
their
benefit
,
and
profit
.
THe
fourth
motive
shall
be
drawne
from
the
benefit
of
such
like
afflictions
;
each
man
suffereth
patiently
that
which
he
hopeth
may
doe
him
good
:
many
perillous
blasts
and
boysterous
stormes
:
much
toylesome
travaile
by
sea
and
land
,
and
abundance
of
painefull
labours
are
endured
by
ventrous
Mariners
and
martiall
men
,
yea
by
all
sorts
of
traders
and
traffiquers
to
get
gaine
:
bitter
pills
,
piercing
plaisters
,
uncomfortable
cuttings
,
and
fe●refull
launcings
are
suffered
to
obtai●e
health
.
Indure
we
therefore
as
the
good
souldiers
of
Christ
hardnesse
or
afflictions
.
1.
These
being
to
Christian
souldiers
as
the
waves
tossing
the
ark
,
yet
saving
Noah
:
As
the
Whale
swallowing
up
,
yet
preserving
Ionah
from
drowning
.
As
the
Dragon
pursuing
the
woman
,
Rev.
12.
1.
yet
procuring
her
greater
preservation
.
As
the
file
grating
the
iron
,
yet
making
it
clearer
and
brighter
.
As
the
furnace
melting
,
yet
purifying
the
gold
.
As
the
mill
grinding
,
yet
making
the
wheat
more
usefull
.
As
the
cards
breaking
,
yet
fitting
the
wooll
for
commodity
.
As
the
coales
heating
,
yet
making
perfumes
more
odoriferous
.
2.
These
are
as
the
red
sea
,
preserving
Israel
,
drowning
Pharaoh
and
his
host
,
advantagious
to
the
Saints
,
although
hurtfull
to
ungodly
men
:
for
although
they
procure
desperation
to
these
,
yet
they
cause
a
most
certaine
hope
in
those
.
They
being
instruments
by
which
the
goodnesse
and
power
of
God
doth
appeare
in
comforting
and
succouring
us
:
as
also
occasions
of
the
most
excellent
good
things
:
for
by
these
our
daily
slips
are
fatherly
and
favourably
corrected
:
our
pride
and
arrogancy
is
pressed
and
pulled
downe
:
the
flesh
and
wantonnesse
is
cooled
and
quailed
:
our
old
man
is
destroyed
and
new
renewed
,
sloth
and
sluggishnesse
is
shaken
off
:
the
confession
of
faith
is
expressed
;
our
weakenesse
is
manifested
:
we
are
provoked
to
more
earnest
and
ardent
prayer
:
we
daily
understand
the
fragility
and
frowardnesse
of
our
nature
,
and
accustome
our selves
to
patience
.
3.
These
are
spirituall
exercises
to
exercise
,
precious
medicines
to
cure
,
and
wholsome
balm
to
heal
the
soul
;
to
purge
us
of
the
drosse
and
reliques
of
some
old
sinne
which
we
are
loth
to
leave
.
4.
Without
these
the
rich
and
radiant
graces
in
Gods
Saints
are
often
like
fire
covered
in
a
heape
of
ashes
,
and
oyntment
stopped
into
a
close
box
.
5.
These
sharpen
the
spirits
of
Gods
children
,
and
make
them
oftentimes
do
things
farre
more
excellently
and
considerately
than
they
do
in
prosperity
.
6.
These
make
tryall
of
our
zeale
,
love
and
constancy
,
being
to
us
as
the
furnace
to
the
gold
,
to
try
and
proove
us
,
Prov.
17.
3.
and
our
hope
waiting
,
Psalm
.
123.
2.
Rom.
8.
24.
Faith
not
seene
,
2
Cor.
4.
18.
Heb.
11.
7.
13.
20.
and
patience
induring
,
Iam.
5.
4.
Heb.
12.
1.
7.
These
stirre
up
our
zeale
,
love
and
devotion
in
praising
and
serving
God
,
and
make
us
more
diligent
in
the
same
.
8.
These
are
as
thornes
in
our
wayes
,
lest
we
run
wrong
and
stray
aside
.
9.
These
oft
times
turne
to
the
inlargement
of
Gods
Church
,
such
being
the
riches
of
his
mercifull
providence
,
that
he
turnes
the
weaknesse
of
his
children
,
and
wickednesse
of
their
enemies
to
the
good
of
the
Church
:
the
cruelty
of
the
one
,
and
the
cowardize
of
the
other
to
the
increase
of
Religion
,
and
inlargement
of
the
Church
,
Acts
8.
1
,
4.
The
Lord
workes
by
contraries
,
and
beats
the
Divell
with
his
owne
weapons
,
he
shewes
that
mens
wisdome
is
foolishnesse
with
him
:
for
when
they
thinke
to
put
out
the
name
of
Christ
by
persecution
;
when
they
seeke
to
quench
the
light
of
the
Gospell
,
by
driving
away
the
Preachers
and
Professours
thereof
,
then
doth
he
most
of
all
publish
it
,
making
those
painefull
Preachers
,
and
pious
Professours
like
fragrant
spices
,
brayed
and
pounded
,
to
smell
the
sweeter
,
and
spread
their
smell
the
further
,
Acts
11.
19.
One
Martyrs
death
oft
causing
many
to
be
converted
.
10.
These
are
advantagious
beyond
expression
to
the
Christian
Worthy
,
affording
him
a
threefold
excellent
commodity
,
namely
,
First
gainfull
profit
;
witnesse
that
sacred
speech
of
David
that
worthy
Warriour
of
Christ
Iesus
,
Psalme
119.
71.
It
is
good
for
me
that
I
have
beene
afflicted
.
And
of
that
magnanimous
souldier
of
God
the
Prophet
Ieremie
,
Lament.
3.
27.
It
is
good
for
a
man
to
beare
the
yoke
from
his
youth
.
Namely
for
a
man
which
is
elected
,
which
is
the
faithfull
servant
of
GOD
,
and
souldier
of
CHRIST
,
who
is
armed
with
the
armour
of
GOD
,
and
indued
with
faith
,
hope
,
patience
,
meeknesse
,
and
such
like
gifts
and
graces
,
for
this
man
it
is
good
,
that
is
,
a
thing
honest
,
just
,
right
,
comely
,
commendable
and
of
good
report
,
Iohn
15.
20.
Or
a
blessed
and
happy
,
profitable
and
gainefull
thing
for
him
to
beare
the
yoke
,
namely
of
Christ
Iesus
,
both
of
subjection
and
obedience
,
and
of
afflictions
,
crosses
,
calamities
of
all
sorts
,
inward
temptations
and
outward
troubles
.
From
his
youth
,
that
is
,
continually
and
daily
:
use
making
perfect
,
custome
being
another
nature
.
Secondly
,
Pleasurefull
delight
.
Though
this
is
a
marvellous
strange
paradox
to
most
men
,
yet
not
so
strange
as
true
.
Acts
5.
41.
Peter
and
Iohn
departed
rejoycing
that
they
were
counted
worthy
to
suffer
shame
for
Christs
name
,
Chap.
16.
25.
Paul
and
Silas
sang
praises
to
God
after
they
were
beaten
with
many
stripes
,
thrust
into
the
inward
prison
,
their
feet
being
made
fast
in
the
stockes
.
Afflictions
(
wee
see
)
did
quicken
up
the
Apostles
,
making
them
more
chearefull
and
lively
,
they
being
glad
to
be
so
honoured
,
and
preferred
of
God
.
Their
conscience
was
to
them
a
continuall
feast
,
Proverbs
15.
15.
And
their
good
cause
increased
their
comfort
under
the
crosse
,
yea
so
that
the
greater
their
crosse
,
the
greater
was
their
comfort
,
2
Cor.
1.
4
,
5.
Thirdly
,
Whether
it
be
true
or
no
(
I
know
not
)
that
is
recorded
of
the
Muscovians
,
that
it
is
holden
for
a
great
grace
in
Muscovia
for
a
servant
to
be
stricken
of
his
master
,
a
wife
of
her
husband
,
or
a
Noble
of
the
great
Duke
.
For
if
any
of
the
Nobles
happen
to
be
stricken
with
a
cudgell
,
he
replies
,
Health
and
safety
attend
you
my
Lord
and
great
King
,
who
hast
vouchsafed
to
reclaime
me
by
these
stripes
.
Yet
I
am
sure
that
renownefull
honour
is
from
hence
.
From
hence
it
was
that
the
Saints
did
glory
in
tribulation
,
Rom.
5.
3.
And
Saint
Paul
in
the
crosse
of
our
Lord
Iesus
Christ
,
Gal.
6.
17.
These
being
glorious
scarres
and
honourable
maimes
:
These
being
laudable
liveries
of
a
Christian
souldier
,
making
him
conformable
to
Christ
his
heavenly
Captaine
and
prevailing
Conquerer
,
1
Pet.
4.
13
,
14.
By
these
we
glorifie
the
God
of
all
glory
,
Iohn
11.
19.
Yea
the
Church
and
our selves
,
Eph.
3.
13.
Yea
so
farre
forth
,
that
the
greater
the
crosse
,
the
greater
the
comfort
in
this
languishing
life
,
and
more
illustrious
crowne
in
that
haven
of
happinesse
,
and
heaven
of
blisse
,
Rom.
8.
17.
2
Thess.
1.
5
But
many
of
Gods
dearest
darlings
and
beloved
favourites
Object
.
1
are
destroyed
in
fiery
tryals
,
and
open
persecution
by
fire
and
faggot
,
slaughtering
swords
,
fainting
famine
,
and
other
dreadfull
and
direfull
deaths
.
True
,
yet
they
die
not
in
Gods
displeasure
,
but
in
his
favour
.
Answ.
Their
death
is
no
shame
,
but
an
honour
to
them
.
They
are
not
destroyed
in
soule
,
but
in
body
.
By
the
losse
of
a
temporall
life
full
of
miseries
,
they
obtaine
and
enjoy
life
eternall
which
is
most
happy
.
Stormes
and
tempests
drive
the
mariners
to
the
haven
;
so
troubles
and
afflictions
the
elect
to
their
happy
haven
,
a●d
inexpugnable
rocke
,
Christ
Iesus
.
As
the
vine
is
then
fit
for
the
taste
,
when
it
hath
beene
crushed
in
the
presse
:
the
corne
is
then
fit
to
make
bread
of
when
it
is
ground
:
the
gold
is
then
pure
when
it
hath
beene
tryed
in
the
fire
:
so
the
godly
are
most
pleasing
vnto
God
,
when
they
have
beene
in
the
furnace
of
affliction
.
But
persecutions
and
afflictions
cause
backsliding
apostasie
Object
.
2
in
diverse
,
who
Demas-like
fall
away
;
or
like
the
stony
ground
,
who
when
persecution
or
affliction
ariseth
for
the
Words
sake
,
immediatly
are
offended
,
Mar.
4.
17.
True
in
counterfeit
,
not
in
currant
Christians
:
in
time-servers
,
Answ.
not
in
truly
religious
,
1
Ioh.
2.
19.
Though
the
spuming
drossie
metals
are
consumed
,
yet
the
pure
and
precious
gold
is
purged
by
the
fiery
fining
furnace
.
Though
the
dusty
chaffe
and
empty
graines
are
driven
and
blowne
away
by
the
winnowing
wind
,
yet
the
good
and
solid
corn
is
therby
cleansed
;
although
the
rotten
leaking
vessell
perisheth
by
the
raging
sea
:
yet
the
sound
Christian
like
a
good
ship
,
governed
by
a
discreet
and
wise
pilot
,
the
more
he
is
rocked
and
tossed
with
these
boysterous
billowes
,
the
faster
he
saileth
.
A
ship
and
ship-man
are
of
great
credit
after
(
but
not
before
)
they
have
indured
many
sturdy
weather-beating
stormes
,
according
to
that
of
S.
Cyprian
,
A
Pilot
is
knowne
in
a
tempest
;
a
souldier
is
tried
in
battell
.
SECT.
6.
Motive
5.
Drawne
from
the
persons
afflicting
,
both
principall
and
instrumentall
.
THe
fift
Motive
drawne
from
the
persons
afflicting
.
First
,
The
prime
and
principall
,
the
Author
and
efficient
of
all
our
afflictions
is
the
Lord
:
of
Davids
reproachfull
revilings
,
2
Samuel
16.
10.
of
Iobs
extraordinary
and
unspeakable
losse
,
Iob
1.
21.
And
of
all
evill
,
Amos
3.
7.
Consider
therefore
advisedly
,
1.
What
this
God
is
to
us
,
namely
a
most
mercifull
and
tender-hearted
Father
,
loving
us
entirely
,
yea
beyond
all
comparison
and
expression
.
2.
Why
and
for
what
causes
the
Lord
so
gracious
doth
afflict
us
,
namely
,
1.
Either
to
make
manifest
and
reveal
openly
the
proper
lot
and
peculiar
portion
of
the
godly
,
as
in
Abel
.
2.
To
try
and
take
an
experimentall
proofe
of
the
faith
,
hope
,
patience
,
zeale
,
love
,
constancy
,
and
other
graces
of
the
righteous
,
as
in
Iob.
3.
To
exalt
and
elevate
from
contemned
basenesse
,
to
magnificent
glory
,
as
in
Ioseph
.
4.
To
manifest
and
shew
Gods
glory
,
as
in
the
man
who
was
blind
from
his
birth
,
Ioh.
9.
3.
5.
To
declare
and
make
it
evident
that
Christ
his
kingdome
is
not
of
this
world
,
as
in
his
Apostles
,
Ioh.
18.
36.
6.
To
correct
and
chastise
for
sinne
already
committed
,
as
in
David
,
2
Sam.
12.
14.
24.
7.
To
preoccupate
and
prevent
sin
to
come
,
as
in
S.
Paul
,
2
Cor.
12.
7.
8.
To
renew
and
re-establish
dying
and
decaying
grace
,
as
in
the
Israelites
,
Hos.
5.
15.
9.
To
wean
and
withdraw
our
doting
desires
from
the
sweet
and
sugred
baits
and
be
witching
enticements
of
this
deceitfull
world
,
these
crucifying
us
to
the
world
,
and
the
world
to
us
,
Gal.
6.
14.
As
a
nurse
useth
to
annoint
her
brests
with
some
bitter
worme
wood
to
weane
her
child
from
sucking
:
so
our
gracious
God
to
withdraw
us
from
the
poysonous
pleasures
and
delights
of
this
world
,
giveth
us
persecutions
and
afflictions
.
10.
Or
to
make
mute
and
put
to
shamefull
silence
Satan
and
his
cursed
co-adjutours
,
divellishly
cavilling
against
the
Saints
,
saying
,
such
and
such
are
religious
for
sinister
respects
;
gaine
,
favour
,
or
the
like
:
But
if
persecution
should
come
,
their
hypocrisie
will
be
perspicuous
.
Iob
1.
9
,
11.
Doth
Iob
feare
God
for
nought
?
Hast
thou
not
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
every
side
?
Thou
hast
blessed
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
land
:
But
put
forth
thine
hand
now
,
and
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
Chap.
2.
Vers.
4.
Satan
answered
the
Lord
,
and
said
,
Skinne
for
skinne
,
yea
all
that
a
man
hath
will
be
give
for
his
life
:
But
put
forth
thine
hand
now
,
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
Iob
and
other
sincere
servants
of
God
,
delivered
into
the
hands
of
Satan
and
his
cruell
complices
,
have
manifested
the
contrary
to
these
slanderous
objecters
,
that
they
serve
God
faithfully
as
well
in
afflicting
adversity
,
as
in
delighting
prosperity
,
Iob
13.
15.
Although
he
kill
me
,
yet
will
I
trust
in
him
.
2.
Corinthians
6.
4
,
5.
But
in
all
things
approoving
our selves
as
the
Ministers
of
God
,
in
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
,
in
tumults
,
in
labours
,
in
watchings
,
in
fastings
,
&c.
If
for
either
,
any
,
or
all
these
causes
the
Lord
doth
or
shall
afflict
us
,
it
is
for
our
owne
good
,
and
therefore
we
should
with
patience
indure
it
.
2.
The
persons
afflicting
us
,
instrumentally
being
as
Gods
rods
,
whereby
he
smites
;
his
staffe
,
wherewith
he
beats
in
▪
and
having
no
ability
to
touch
,
smite
,
or
do
any
thing
against
us
without
leave
and
license
from
our
good
and
gracious
God
,
are
either
1.
Men
,
such
as
cruell
Cain
,
scoffing
Ishmael
,
profane
Esau
,
the
ungodly
Philistims
,
Midianites
,
Moabites
,
Egyptians
,
&c.
Amongst
whom
the
peculiar
people
of
God
live
like
lillies
amongst
thornes
,
like
sheep
amongst
wolves
;
yet
not
therefore
to
be
daunted
or
dismayed
,
but
to
indure
with
invincible
resolution
,
undaunted
valour
,
and
all
chearfull
alacrity
,
their
utmost
spight
and
extreamest
oppositions
.
Which
that
we
may
do
,
let
us
wisely
and
advisedly
consider
,
1.
That
they
are
but
Gods
rods
,
Isa.
10.
5.
O
Assyrian
the
rod
of
mine
anger
.
Psal.
17.
14
From
men
which
are
thine
hand
O
Lord
.
By
which
and
with
which
our
heavenly
Father
doth
correct
us
;
they
not
having
the
least
power
of
themselves
to
beat
and
bustet
,
to
afflict
and
scourge
:
for
had
they
,
they
would
swallow
us
up
quicke
,
when
their
wrath
was
kindled
against
us
,
Psal.
124
3.
129.
2.
2.
That
when
they
doe
their
worst
,
executing
their
commission
with
the
keenest
edge
of
exasperated
violence
,
and
bloudy
cruelty
,
whetted
on
,
and
sharpned
by
hellish
fury
,
and
humane
malice
,
yet
can
they
onely
kill
our
bodies
,
Luk.
12.
4.
which
must
of
necessity
die
,
Heb.
9.
27.
It
being
appointed
unto
all
men
once
to
die
.
3.
That
although
they
aime
at
nothing
lesse
,
yet
their
scourging
of
us
tends
to
our
greater
good
,
Rom.
8.
28.
we
knowing
that
all
things
work
together
for
good
to
them
that
love
God
.
4.
That
these
bedlam
beasts
and
barking
Belials
shall
severely
smart
for
grieving
us
:
for
as
a
tender-hearted
father
when
he
hath
sufficiently
corrected
his
child
,
rends
and
teares
the
rod
in
peeces
,
throwes
and
casts
it
from
him
with
indignation
,
or
into
the
fire
to
be
consumed
,
even
so
dealeth
our
compassionate
Father
with
these
his
rods
;
witnesse
Pharaoh
,
Ahab
,
Iezabel
,
Saul
,
Achitophel
,
Haman
,
yea
all
the
savage
and
bloudy
persecutors
of
Gods
people
,
from
their
great
grandfather
Cain
,
with
whom
the
Lord
is
sore
displeased
,
for
he
was
but
a
little
displeased
(
with
his
children
)
and
they
helped
forward
the
affliction
,
Zach.
1.
15.
The
Lord
was
wrath
with
his
people
,
he
gave
them
into
their
hands
,
they
shewed
them
no
mercy
,
therefore
&c.
Isa.
47.
6.
Take
a
view
of
Gods
visible
revenge
in
this
life
upon
the
barbarous
and
savage
persecutors
of
his
people
in
all
ages
.
The
bloudy
Egyptians
which
drowned
the
new-born
babes
of
the
Israel
of
God
,
were
by
him
drowned
in
the
red
sea
,
Exod.
14.
28.
Iezabel
thirsting
after
,
and
greedily
drinking
the
bloud
of
the
Lords
Prophets
,
becomes
meat
and
drinke
to
the
dogs
of
Iezreel
,
2
King
.
9
36.
I●ash
who
commanded
his
servants
to
slay
Zachariah
the
sonne
of
Iehejada
,
was
slaine
himselfe
by
his
servants
,
2
Chron.
24.
21
,
25.
Antiochus
that
barbarous
beast
who
had
tormented
other
mens
bowels
with
many
and
strange
torments
,
was
plagued
with
a
paine
of
the
bowels
which
was
remedilesse
,
and
sore
torments
of
the
inward
parts
,
&c.
2.
Maccab.
9.
5
,
6.
Yea
all
the
members
of
his
body
were
much
pained
,
ver.
7.
the
worms
rose
up
out
of
the
body
of
this
wicked
man
,
and
whiles
he
lived
in
sorrow
and
paine
,
his
flesh
fell
away
,
and
the
filthinesse
of
his
smell
was
noysome
to
all
his
army
,
so
that
no
man
could
indure
to
carie
him
for
his
intolerable
stinke
,
9.
10.
And
then
this
murtherer
and
blasphemer
having
suffered
most
grievously
,
as
he
intreated
other
men
,
so
died
he
a
miserable
death
in
a
strange
countrey
in
the
mountaines
,
28.
The
Herodian
family
,
by
whose
cruell
commandements
the
harmlesse
infants
,
Iohn
the
Baptist
and
the
Apostle
S.
Iames
were
martyred
,
plagued
with
dolefull
&
dreadfull
destruction
.
Herod
the
great
,
besides
the
many
miseries
and
tragicall
calamities
which
befell
his
family
,
he
was
smitten
with
a
disease
so
hidcous
and
horrible
that
manifested
the
Lords
wrathful
revenge
for
his
bloudy
and
crimson
crying
cruelties
.
From
that
time
sicknes
did
quickly
take
his
whole
body
,
and
made
it
subject
Eus●b
.
Hist.
li●
.
1
c.
9.
p.
10.
ex
Ioseph
.
to
sundry
griefs
,
for
he
had
a
burning
feaver
,
an
intolerable
itch
over
the
whole
skinne
,
continuall
paines
of
the
fundament
,
about
his
feet
as
it
were
dropsie
swellings
,
an
inflammation
of
the
bladder
,
rottennesse
of
the
privie
members
,
full
of
wormes
,
besides
often
and
difficult
breathing
,
coivulsions
of
all
the
members
:
so
that
they
that
were
inspired
from
above
said
that
these
sicknesses
were
a
revengement
.
And
this
monster
of
men
knowing
how
hee
was
hated
for
his
cruelty
,
commanded
that
the
principall
men
of
the
Iewes
should
be
imprisoned
,
and
slaine
at
his
death
,
that
so
the
Iewes
might
be
forced
to
lament
at
the
same
.
2.
Herod
Antipas
that
notable
hypocrite
who
beheaded
Euseb.
lib.
1.
c.
11.
pag.
12.
Iohn
,
and
derided
Christ
,
an
enemy
to
the
Church
and
truth
,
was
vanquished
and
banished
with
Herodias
to
Vienna
.
3.
Herod
Agrippa
a
violent
persecutor
of
the
Church
,
Ibid.
Acts
12.
was
smitten
by
the
Angell
of
the
Lord
and
eaten
with
wormes
.
Pilate
that
wicked
judge
who
condemned
our
blessed
Saviour
Micrel
.
de
Eccl.
mos.
pag.
221.
being
called
home
againe
to
Rome
,
laid
violent
hands
upon
himselfe
,
his
dead
body
was
tormented
by
spirits
after
a
dreadfull
manner
,
&c.
N●ro
that
infernall
fury
,
breathing
out
rigorous
and
raging
persecutions
against
Gods
people
,
after
divers
dreadfull
distresses
,
hearing
that
he
was
judged
by
the
Senate
an
enemy
,
Sueton.
Nero
6.
pag.
249.
and
was
sought
for
to
bee
punished
after
the
ancient
custome
,
namely
his
necke
to
be
put
into
a
gallowes
,
and
his
body
being
naked
to
be
beaten
to
death
with
rods
,
he
slew
himselfe
.
Domitian
as
Eusebius
reports
,
a
great
persecutor
of
the
Sueton.
Dom.
12.
pag.
315.
Church
of
God
,
was
slaine
in
his
chamber
by
his
owne
servants
,
his
wife
Domitia
being
privy
thereunto
,
and
his
dead
body
was
contemptuously
caried
out
by
the
bearers
of
dead
bodies
like
a
cut-throate
.
Trajan
,
Hadrian
and
Antoninus
,
not
onely
tasted
of
,
but
also
drunke
deepe
of
the
Lords
cup
of
plagues
and
punishments
for
the
bloud
of
his
Saints
,
which
they
with
such
beastly
and
greedy
crueltie
and
immanity
had
shed
as
water
upon
the
earth
.
Soc.
Eccl.
Hist.
lib.
1.
c.
1
p.
204
Severus
betrayed
and
slaine
by
his
owne
souldiers
.
Decius
before
he
had
reigned
two
yeares
was
slaine
with
Iuseb
.
l.
7.
c.
1.
pag.
81.
his
children
.
Valerianus
his
fearefull
end
is
thus
set
downe
by
Constantine
in
his
Oration
to
the
Saints
.
Also
thou
Valerianus
shewing
Pag.
113.
the
same
cruelty
on
Gods
servants
,
hast
determined
as
it
were
before
all
mens
eyes
the
just
and
holy
judgements
of
God
,
when
thou
being
taken
captive
and
bound
wast
led
clothed
in
purple
,
and
other
like
kingly
apparell
;
and
after
by
Sapores
the
King
of
the
Persians
,
wast
commanded
to
have
thy
skin
plucked
off
,
and
thou
to
be
powdered
with
salt
:
thou
hast
set
up
before
all
mens
eyes
,
an
everlasting
signe
of
thy
calamitie
.
Dioclesians
(
under
whom
was
the
greatest
and
most
grievous
Ibid.
persecution
)
direfull
and
deserved
destruction
for
his
cruelty
against
the
members
of
the
Lord
Iesus
,
is
described
in
the
Chapter
following
in
the
same
Oration
.
Galerius
was
killed
with
an
ulcer
in
his
privie
members
〈…〉
rel
.
p.
12●
.
full
of
wormes
,
and
most
loathsome
with
a
deadly
stinke
.
Maximinus
vanquished
by
Licinius
was
plagued
of
God
as
followeth
,
Therefore
a
torment
sent
by
the
speciall
appointment
of
God
did
suddenly
take
him
,
taking
its
beginning
from
his
flesh
,
and
making
its
progresse
even
to
his
soule
:
for
a
suddaine
mattering
happened
to
him
in
the
in
most
secrets
of
his
body
,
afterward
in
the
lowest
parts
a
fistulous
ulcer
,
and
from
these
a
certaine
raging
evill
feeding
upon
the
inward
bowells
,
and
a
hidden
multitude
of
wormes
breaking
out
,
and
breathing
out
a
deadly
stinke
,
the
whole
rising
of
the
body
being
changed
through
the
abundance
of
meate
before
the
disease
into
fatnesse
;
which
then
being
mattered
yeelded
an
intollerable
and
horrible
spectacle
to
those
which
came
neare
him
,
therefore
some
of
the
Physitians
not
being
able
to
indure
the
intollerable
stinke
were
slaine
:
others
because
the
whole
body
being
swelled
,
there
was
no
hope
of
health
remaining
,
and
because
they
could
not
do
any
thing
to
heale
him
,
were
also
cruelty
slaine
.
At
the
last
when
he
was
afflicted
with
〈…〉
lib
9
cap
17.
&
●
such
evills
,
he
b●gan
to
think
what
he
had
done
,
causlessely
against
the
pious
worshippers
of
God
,
&c.
Maxentius
was
drowned
like
Pharaoh
,
and
his
army
vanquished
Euseb.
lib.
9.
cap.
9.
by
Constantine
.
Afterwards
the
Arrians
persecution
raged
so
through
the
whole
Easterne
parts
,
yea
the
whole
Romane
empire
,
especially
Constantinople
,
that
scarce
any
bloud-thirsty
Nero
did
exercise
such
cruelty
as
the
Arrians
did
against
Orthodoxe
Christians
.
Micrel
.
p.
565.
But
behold
the
revenging
eye
of
God
,
which
sent
downe
first
of
all
hayle
like
a
bowle
in
the
greatnesse
of
hands
,
like
stones
in
hardnesse
,
and
smote
many
men
and
cattell
,
afterwards
overthrew
Nicaea
:
after
that
destroyed
Phrygia
with
a
very
great
famine
,
and
Val●ns
himselfe
bing
wounded
by
the
Goths
in
fight
,
when
he
did
convay
himselfe
into
a
shepheards
Cottage
,
was
burnt
with
fire
throwne
in
,
and
wanted
common
buriall
.
Arrius
sitting
to
ease
nature
his
inwards
and
all
his
bowells
Russin
.
Hist.
Eccl.
lib.
1.
cap.
13.
p.
189.
did
run
out
,
and
so
in
such
a
place
he
came
to
naught
and
fearefully
perished
with
a
kinde
of
death
fitting
such
a
blasphemous
and
filthy
wretch
.
Iulian
the
Apostata
,
and
tyrannicall
persecutor
of
the
Saints
,
Abrah
.
Buc●olcer
.
p.
650.
warring
against
the
Persi●ns
,
was
wounded
with
a
dart
(
by
a
horseman
,
or
as
Theodoret
reports
,
he
was
sound
wounded
,
uncertaine
Lib.
4.
cap.
25.
pag.
367.
whether
by
an
Angell
or
man
,
but
certaine
whosoever
did
it
,
he
was
a
Minister
of
Gods
will
)
and
being
thus
wounded
,
he
filled
his
hand
with
bloud
,
threw
it
into
the
ayre
,
uttering
these
words
,
O
Galilaean
thou
hast
●v●rcome
.
A
little
before
the
death
of
this
bloudy
wretch
Libanius
Iulians
teacher
in
Paganisme
,
scoffingly
asked
a
Christian
Schoolemaster
,
what
the
Abrah
.
Buc●ol●
p.
650.
Carpenters
sonne
was
doing
,
he
answered
,
he
prepareth
a
coffi●
for
Iulian
,
which
was
●●ortly
fulfilled
.
Iulian
Vnkle
to
the
forenamed
Iulian
,
was
taken
with
a
grievous
diseas●
,
and
peri●●ed
,
his
bewells
rotting
,
when
the
excrements
were
no
more
convayed
out
by
their
passages
,
but
that
cursed
mouth
,
which
had
beene
the
instrument
of
blasphemy
,
was
the
passage
of
them
.
They
report
that
his
wife
,
a
woman
singular
Theod.
lib.
4.
cap.
13.
p.
363.
good
in
saith
,
said
to
her
husband
,
It
is
meet
(
O
husband
)
that
thou
shouldest
praise
Christ
the
Saviour
,
who
by
this
instruction
hath
sh●wed
thee
his
power
:
for
thou
didst
not
know
,
against
whom
thou
didst
contend
,
&c.
Felix
also
was
assailed
with
a
divine
scourge
;
for
shedding
I●id
▪
bloud
night
and
day
by
his
mouth
,
when
from
all
the
parts
of
his
body
,
all
his
bloud
in
his
body
was
come
out
of
his
mouth
he
dyed
.
Eudoxia
the
Empresse
of
Constantinople
,
that
wretched
Herodias
,
and
implacable
persecutrix
of
renowned
Chrysostome
,
who
alwaies
breathed
out
bloud
and
bitternesse
against
him
,
was
smitten
with
death
the
fourth
day
after
his
banishment
for
that
cause
,
and
both
shee
and
other
his
enraged
[
](A08552-e20110-b)*
*
Cyri●us
.
Ars
〈…〉
.
5
enemies
brought
Gods
judgements
upon
the
city
(
namely
a
fearefull
hayle
)
and
themselves
,
as
[
](A08552-e20130-b)a
a
〈…〉
.
li●
.
c.
2●
.
p.
〈…〉
.
Sozomen
and
[
](A08552-e20160-b)b
b
Li●
.
〈…〉
.
17.
A●r●b
.
B
〈…〉
.
p.
6●4
.
Socrates
report
.
Anastasius
,
terrified
with
thunder
,
and
lightning
,
running
from
chamber
to
chamber
through
feare
,
was
slaine
by
thunder
and
lightning
.
Radagaisus
,
although
he
had
in
his
army
above
two
hundred
thousand
Gothes
,
yet
being
terrified
from
heaven
,
was
taken
alive
,
and
slaine
,
and
that
huge
host
miserably
scattered
,
〈…〉
p.
655.
sold
or
slaughtered
.
Gundecius
the
Vandal
was
slaine
by
the
Divell
.
Micrel
.
p.
567.
Hunericus
,
called
sceleratissimus
,
most
wicked
in
whose
dayes
if
any
shall
goe
about
to
shew
those
things
which
are
done
in
the
city
of
Carthage
he
cannot
shew
,
no
not
the
names
of
the
torments
.
This
barbarous
bloody
butcher
had
Gods
hand
so
A●rab
B
〈…〉
ol.
p.
663.
upon
him
,
that
his
body
was
so
putrified
with
wormes
crawling
and
bursting
out
of
it
,
that
not
a
body
,
but
the
parts
of
a
body
were
buryed
.
Attila
the
King
of
the
Huns
,
having
largely
drunke
wine
at
a
marriage
feast
in
the
night
,
by
bloud
comming
forth
of
his
owne
nostrills
was
choaked
.
Id●m
ib
p.
661
Alboinus
who
vowed
to
root
out
all
Christians
,
and
ragingly
began
to
performe
the
same
,
compelling
his
wife
Rosomond
(
being
merry
in
Verona
)
to
drinke
out
of
her
fathers
skull
,
whom
he
had
slaine
,
was
slaine
by
Helmichild
,
perswaded
●●lyn
.
p
●3
.
so
to
doe
by
Rosomond
in
revenge
of
that
indignity
offered
to
her
.
Gilimer
a
bloudy
parricide
and
cruell
persecutor
of
the
Abrah
▪
Buchol
.
p.
667.
faithfull
being
overcome
by
Bellisarius
,
and
inclosed
in
a
hill
desired
a
friend
of
his
to
send
him
a
harpe
,
a
loafe
and
a
spunge
,
a
loafe
,
because
of
a
long
time
he
had
not
seene
any
baked
bread
,
a
harpe
to
asswage
his
misery
,
and
a
spunge
to
wipe
away
his
teares
.
De
Rom●
,
(
a
bloudy
persecutour
of
them
of
Merindol
)
was
Act.
&
M●n
.
the
most
wicked
and
cruell
man
and
afflicted
the
poore
Christians
with
most
cruell
torments
that
could
be
devised
,
the
least
paine
that
ever
he
tormented
any
by
,
was
this
:
to
fill
their
bootes
full
of
boyling
grease
,
and
to
cause
them
to
be
pulled
on
,
and
to
be
hold●n
before
a
great
fire
,
and
so
to
end
their
lives
,
whereof
the
King
being
advertised
commanded
that
he
should
be
cast
into
prison
and
condemned
,
whereof
he
having
knowledge
,
withdrew
himselfe
to
Avinion
,
whereas
within
a
short
space
he
fell
sicke
of
a
terrible
disease
,
unknowne
to
any
Physition
,
extreame
paines
and
torments
were
in
all
his
body
,
and
there
was
no
ointment
,
nor
fomentation
that
could
ease
him
one
minute
of
an
hower
,
neither
was
there
any
man
that
could
tarry
neare
about
him
,
wherefore
he
was
caried
to
the
Hospitall
,
and
there
commanded
to
be
well
intreated
,
but
no
man
durst
come
neare
unto
him
for
the
great
stinch
that
came
out
of
his
body
,
insomuch
that
the
flesh
fell
away
by
great
peeces
and
gobbets
:
his
body
was
repleate
with
sores
full
of
vermine
,
and
wormes
,
and
oftentimes
in
great
rage
he
would
say
,
in
what
paine
and
torment
am
I
now
?
now
I
remember
the
great
evills
,
and
oppressions
that
I
have
done
unto
the
poore
men
,
and
know
that
for
that
only
cause
I
am
assaild
on
every
part
.
Who
will
kill
me
?
and
deliver
me
out
of
this
distresse
that
I
languish
not
in
these
torments
?
And
he
himselfe
not
being
able
to
abid●
the
stinch
of
his
body
,
assaied
divers
times
to
kill
himselfe
but
he
had
not
the
power
so
to
doe
,
thus
this
cruell
Homi-cide
and
blasphemer
received
confusion
,
as
a
just
reward
of
his
cruelties
.
To
reherse
onely
the
horrible
end
of
Rockwood
the
chief●
Act.
&
M
〈…〉
.
stirrer
up
,
of
all
the
afflictions
afore
spoken
of
(
against
the
Protestants
in
Callice
)
when
even
to
the
last
breath
staring
and
raging
,
he
cryed
he
was
utterly
damned
,
being
willed
to
ask
God
mercy
who
was
ready
to
forgive
all
that
asked
mercy
of
him
,
he
brayed
and
cryed
out
,
all
to
late
,
for
I
have
sought
maliciously
the
deaths
of
a
number
of
the
honestest
men
in
the
towne
,
and
though
I
so
thought
them
in
my
heart
,
yet
I
did
that
lay
in
mee
to
bring
them
to
evill
death
,
all
to
late
therefore
all
to
late
.
2.
Or
Divels
.
True
it
is
,
the
divels
malice
against
us
is
inveterate
,
and
so
exceeding
great
,
that
he
will
not
be
wanting
to
doe
us
what
mischiefe
soever
he
can
,
although
thereby
he
aggravates
his
owne
damnation
.
Neither
is
his
craft
inferiour
to
his
hatred
,
he
being
the
old
subtill
Serpent
.
He
is
also
as
cruell
as
fraudulent
,
being
the
great
red
Dragon
,
and
the
roaring
Lyon
seeking
whom
he
may
devoure
.
And
as
powerfull
as
truculent
,
being
the
strong
man
armed
,
the
prince
of
darknesse
,
the
God
of
this
world
,
and
daring
to
contend
with
Michael
.
Yet
need
we
not
either
faint
or
feare
but
must
and
may
encounter
his
fierce
and
fiery
darts
,
with
comfort
and
courage
,
with
patience
and
puissance
.
To
this
end
consider
1.
That
this
divell
so
potent
and
politique
,
so
malevolent
and
mischievous
,
is
subject
and
subordinate
to
God
our
mercifull
protector
and
gracious
father
,
from
whom
the
evill
spirit
received
a
commission
to
deceive
Ahabs
false
Prophets
,
1
King
.
22.
21
,
23.
Sathan
had
license
and
liberty
given
and
granted
to
afflict
Iob
,
Iob
1.
12.
2.
6.
And
without
whose
leave
the
Divells
could
not
enter
into
swine
,
Matth.
8.
31.
2.
That
as
the
raging
restlesse
Ocean
cannot
exceed
its
limited
bounds
,
Iob
38.
10
,
11.
So
neither
can
this
raging
ravenous
lyon
transcend
his
permitted
limits
:
He
may
sift
Saint
Peter
yet
can
he
not
make
his
faith
to
faile
,
Luk.
22.
31
,
32.
He
may
buffet
Saint
Paul
,
but
not
vanquish
him
,
2
Cor.
12.
9.
endure
we
therefore
hardnesse
.
SECT.
7.
Motive
6.
Drawne
from
the
kindes
of
them
.
1
Losse
of
riches
.
2
Famine
.
3
Exile
.
4
Death
.
5
want
of
buriall
.
6
Reproches
.
THe
sixt
Motive
drawne
from
the
kindes
of
afflictions
.
Stay
a
little
,
pause
a
while
,
examine
strictly
and
seriously
,
some
of
those
particular
pressures
which
seeme
most
dreadfull
and
distastfull
,
ponder
punctually
and
precisely
upon
them
:
search
and
see
if
any
affliction
is
so
adverse
;
if
any
hardnesse
is
so
harsh
,
that
a
Christian
souldier
may
not
endure
with
patience
and
piety
constancy
and
cheerefullnesse
.
First
,
Is
the
losse
of
riches
incompatible
and
insufferable
in
thy
conceit
and
apprehension
,
O
thou
select
souldier
of
Christ
.
Then
1.
Heare
what
Bias
a
heathen
man
,
when
he
lost
all
by
the
Omnia
mea
mecum
porto
.
Tul.
parad
.
enemies
spoyling
his
countrey
Priene
,
said
,
I
carry
whatsoever
is
mine
with
me
meaning
his
vertue
and
learning
.
2.
Heare
what
rich
and
religious
Paulinus
,
Bishop
of
Nola
said
,
when
the
cruell
Goths
had
ruined
the
citty
and
robbed
him
of
all
as
well
as
others
,
Lord
I
am
not
grieved
for
gold
and
Aug.
lib.
1.
de
civit
.
Dei
.
cap.
10.
silver
,
thou
knowest
where
all
my
treasure
is
,
namely
in
heaven
,
where
it
could
not
be
taken
from
him
.
3.
Heare
how
joyfully
the
primitive
Christians
tooke
the
spoyling
of
all
their
goods
,
Heb.
10.
34.
And
tooke
joyfully
the
spoyling
of
your
goods
.
4
Heare
how
patiently
and
piously
that
holy
man
Iob
suffered
the
losse
of
all
,
Iob
1.
21.
naked
came
I
out
of
my
mothers
womb●
,
and
naked
shall
I
returne
thither
againe
:
the
Lord
hath
given
and
taken
away
,
blessed
be
the
name
of
the
Lord
.
5.
Heare
what
Saint
Augustine
said
of
Christians
stript
and
spoyled
of
their
substance
.
They
have
lost
all
:
whether
have
Aug.
lib.
1
De
civit
.
Dei
cap.
10.
they
lost
their
piety
?
whether
their
faith
?
whether
the
good
things
of
the
inward
man
,
which
is
rich
before
God
?
These
are
the
riches
of
Christians
.
Godlinesse
is
their
gaine
,
loosing
therefore
these
things
they
cry
all
with
Iob
,
rich
within
,
poore
without
,
naked
came
I
,
&c.
blessed
be
the
name
,
&c.
6.
Consider
and
see
that
these
riches
are
such
,
which
wee
neither
brought
into
this
world
,
neither
can
we
carry
them
away
,
1
Tim.
6.
7.
We
brought
nothing
into
this
world
,
and
it
is
certaine
we
can
cary
nothing
out
.
Saint
Augustine
would
not
Ibid.
have
Christians
grieved
for
the
losse
of
those
things
whiles
they
live
,
which
they
must
soone
leave
when
they
die
.
7.
Consider
what
promises
our
Saviour
makes
to
all
such
who
forsake
houses
,
lands
,
or
any
thing
for
his
sake
and
the
Gospels
,
Matth.
19.
28.
saying
such
shall
receive
an
hundred
fold
,
that
is
,
he
shall
obtaine
so
much
glory
,
so
much
grace
,
so
much
wonderfull
felicity
,
that
shal
profit
him
an
hundred
fold
more
then
the
thing
which
he
lost
.
He
who
hath
forsaken
●
father
,
and
chosen
God
to
be
his
father
,
it
is
manifest
that
he
hath
received
more
,
then
an
hundred
fold
a
carnall
father
.
He
who
forsakes
a
mother
,
that
he
may
love
more
his
mother
the
Church
,
hath
not
he
an
hundred
fold
more
then
a
carnall
mother
?
He
who
forsakes
a
brother
that
he
may
have
Christ
his
brother
,
Chrysost.
Hom.
33.
in
cap.
19.
Mat.
v.
28.
hath
not
he
better
then
an
hundred
brothers
?
saith
Saint
Chrysostome
.
And
me
thinkes
you
cannot
but
contentedly
part
with
your
substance
when
the
Lord
,
the
right
owner
of
it
requires
it
,
and
to
take
joyfully
and
Christianly
the
spoyling
of
your
goods
,
knowing
in
your selves
that
you
have
in
heaven
a
better
and
an
enduring
substance
.
Heb.
10.
34.
Secondly
,
Art
thou
astonied
and
affrighted
with
feare
of
famine
,
a
misery
so
ponderous
and
insupportable
,
that
David
made
choyce
of
the
destroying
pestilence
,
2
Sam.
24.
The
distressed
Lepers
of
the
slaying
sword
rather
then
this
,
2
Kin.
7.
4
,
5.
That
it
is
called
one
of
Gods
evill
arrowes
,
Ezek.
5.
16.
And
no
marvaile
,
it
causing
the
Israelites
to
desire
Egiptiacall
bondage
rather
then
this
,
Ex.
16.
3.
It
constraining
tender-hearted
mothers
to
eat
their
owne
children
,
2
King
.
6.
28
,
29.
Notwithstanding
arme
and
animate
thy selfe
to
endure
even
this
.
And
that
by
considering
1.
The
good
that
it
hath
done
and
may
doe
.
It
brought
the
riotous
lascivious
prodigall
to
sight
and
sense
of
his
sin
,
to
true
and
saving
repentance
,
Luk
,
15.
14
,
15
,
16.
It
hath
taken
those
whom
it
hath
killed
from
the
miseries
of
this
life
,
as
the
sicknesses
August
.
lib.
1.
De
civit
.
Dei
cap.
11.
of
the
body
,
whom
it
hath
not
killed
,
it
hath
taught
to
live
more
sparingly
,
to
fast
more
often
,
saith
S.
Augustine
.
2.
The
hurt
it
cannot
doe
.
It
could
not
cause
our
Saviour
to
yeeld
to
Sathans
suggestions
,
Matth
,
4.
3
,
4.
It
never
could
,
nor
can
constraine
Gods
people
to
prove
Apostates
,
Rom.
8.
35.
What
shall
separate
us
from
the
love
of
God
in
Christ
?
shall
famine
?
Nay
,
&c.
2
Cor.
11.
27.
Thirdly
,
Doth
the
thought
of
captivity
so
cruell
,
which
usually
is
accompanied
with
wofull
lamentation
,
spightfull
reproaches
,
unaptnesse
to
serve
God
.
Psal.
127.
1
,
3
,
4.
Losse
of
peculiar
inheritance
,
bitter
bondage
,
and
slavish
subjection
even
to
servants
,
Lam.
5.
2.
5.
8.
Yet
animate
thy selfe
to
endure
this
also
,
which
indeed
is
most
miserable
,
if
Christians
could
Aug.
l.
De
civit
.
Dei
.
cap.
14.
pag.
57.
be
assigned
to
any
place
,
where
they
could
not
find
their
God
.
But
since
the
earth
is
the
Lords
therefore
thou
canst
not
be
captivated
out
of
thy
fathers
land
and
countrie
:
since
the
passage
or
safe
conduct
of
a
Saint
or
holy
one
to
heaven
is
easy
&
free
from
every
nation
.
Since
while
thou
art
Commorant
in
thine
owne
native
countrey
,
thou
art
a
pilgrim
,
and
a
passenger
,
and
when
thou
art
in
captivity
thou
art
but
a
stranger
and
forreiner
.
He
is
a
Christian
saith
S.
Augustine
,
who
acknowledgeth
himselfe
to
Aug.
Tom.
10.
Serm.
32.
de
verbis
Domini
,
be
a
stranger
in
his
own
house
,
and
in
his
own
country
:
our
country
is
above
,
there
we
shall
not
be
strangers
.
For
every
one
here
even
in
his
owne
country
is
a
guest
:
if
he
is
not
a
guest
he
shall
not
passe
thence
:
if
he
is
about
to
depart
he
is
a
guest
,
let
him
not
deceive
himselfe
,
will
he
nill
he
,
he
is
a
guest
.
And
a
certaine
writer
saith
,
Thy
country
is
wheresoever
thou
art
well
:
to
be
well
is
not
in
a
place
,
but
in
a
man
himselfe
—
short
exile
shall
translate
thee
sooner
Adrian
Carth.
pag.
104.
to
thy
country
,
and
give
thee
another
country
better
by
farre
,
whence
they
shall
be
banished
that
wished
thee
an
exile
.
Since
the
Lord
doth
never
faile
to
be
a
comforter
,
to
leave
&
forsake
his
although
in
excruciating
captivity
,
although
under
barbarous
Ezek.
11.
16.
savages
,
a
though
in
the
bowels
of
the
whale
,
&
bottome
of
the
sea
,
witnesse
Ioseph
,
Daniel
,
and
Ionah
.
Since
the
Church
of
God
in
generall
,
and
many
the
dearest
favourites
of
God
in
particular
,
have
drunke
deepe
and
often
of
the
most
sharpe
and
aigre
ingredient
mixtures
of
this
bitter
cup
:
Since
heathen
men
,
having
no
hope
nor
promise
of
future
felicity
have
endured
patiently
and
willingly
,
dreadfull
captivities
,
for
their
Tull.
Off.
lib.
3
,
honour
and
countries
sake
:
witnesse
Marcus
A●tilius
Regulus
,
who
for
his
honours
sake
promising
to
returne
himselfe
,
or
their
Carthaginean
Captives
:
and
for
his
countries
sake
,
knowing
that
the
prisoners
to
be
exchanged
,
would
be
more
perillous
,
then
he
could
be
profitable
to
his
country
,
did
voluntarily
returne
to
captivity
in
Carthage
,
to
finish
his
daies
under
horrible
tortures
.
Let
every
souldier
of
Christ
Iesus
for
the
glory
of
God
and
his
Gospell
,
for
Christ
and
his
conscience
sake
,
having
an
assured
hope
of
the
unperishable
crowne
of
glory
,
grounded
upon
the
infallible
promise
of
the
Lord
of
glory
,
resolve
to
endure
even
this
also
.
Fourthly
,
Doth
violent
death
wholly
disquiet
and
dismay
thee
,
this
seeming
insufferable
,
insupportable
:
yea
so
that
the
very
remembrance
thereof
doth
amaze
and
appale
thee
?
for
Object
.
thou
art
certainly
perswaded
thou
canst
not
endure
such
and
such
terrible
tortures
and
dolorous
deaths
,
as
the
glorious
Martyrs
Answ.
have
formerly
suffered
.
And
why
maist
not
thou
have
the
same
Christian
resolution
to
endure
,
the
same
pious
courage
&
comfort
in
suffering
,
which
the
former
Martyrs
had
?
you
are
men
&
so
were
they
.
To
them
it
was
given
in
the
behalfe
of
Christ
to
suffer
for
his
sake
,
Phil.
1.
29.
and
why
may
it
not
be
granted
to
you
also
?
we
want
those
valourous
resolutions
,
that
Object
.
undaunted
courage
,
and
those
impregnable
consolating
comforts
which
they
had
.
What
then
?
we
give
our
children
small
Answ.
knives
to
make
&
mend
pens
for
writing
,
greater
to
carve
and
cut
their
meat
,
not
swords
,
not
bills
or
such
like
instruments
,
because
not
usefull
,
unnecessary
for
such
imployments
.
We
give
our
servants
and
workmen
hatchets
,
wedges
,
and
beetles
to
cleave
and
cut
wood
,
axes
to
fell
trees
:
we
send
our
souldiours
into
the
field
with
armour
and
weapons
,
not
with
knives
or
such
like
things
:
The
imployments
requiring
stronger
and
more
usefull
tooles
,
we
afford
them
:
And
will
not
God
?
doubtlesse
he
will
add
abilities
,
as
hee
addeth
afflictions
▪
Certainely
he
will
cause
our
consolation
to
abound
by
Christ
,
as
the
sufferings
of
Christ
abound
in
us
,
2
Cor.
1.
5.
As
yet
we
need
not
such
graces
in
so
great
and
ample
measure
,
we
therefore
want
them
.
But
if
our
gracious
God
and
mercifull
father
hath
designed
and
marked
us
out
for
the
same
sufferings
for
the
same
cause
,
and
we
use
the
same
conscionable
care
and
diligence
by
the
same
sanctified
meanes
to
obtaine
the
selfe
same
graces
,
we
need
not
feare
the
enjoyment
of
them
.
But
why
O
you
Christian
souldiers
are
you
afraid
to
endure
and
suffer
death
for
Christ
and
his
Gospels
sake
?
That
a
man
whose
chiefest
treasure
,
hearty
affections
,
heaven
and
happinesse
is
here
upon
earthly
felicities
,
should
tremble
at
the
sight
and
remembrance
of
death
,
is
no
unwonted
thing
,
it
marring
all
his
mirth
and
merriment
:
impayring
all
his
joy
and
jollity
:
stripping
,
and
making
him
naked
of
all
his
hopes
and
happinesse
.
But
that
you
whose
God
is
the
Lord
,
who
are
the
souldiers
of
Christ
,
whose
treasure
is
laid
up
in
heaven
,
(
to
whom
I
onely
now
speake
)
should
bee
afraid
of
death
,
should
not
entertaine
it
as
a
welcome
messenger
of
gladsome
newes
,
is
not
a
little
to
be
wondered
at
,
and
much
to
be
lamented
.
S.
Cyprian
saith
well
,
To
the
enemies
of
Christ
it
is
a
plague
,
to
the
servants
of
God
a
profitable
departure
:
the
righteous
are
called
to
comfort
,
the
wicked
are
drawne
to
punishment
.
1.
This
ends
our
toylesome
rigorous
race
,
and
brings
us
to
our
triumphant
reward
.
2.
This
arrives
us
out
of
the
surging
sea
of
dolefull
sorrow
,
at
the
gladsome
haven
of
endlesse
happinesse
.
3.
This
finisheth
our
fatall
fight
,
giving
us
a
most
honourable
victory
over
all
our
hideous
and
hurtfull
foes
.
4.
This
accomplisheth
our
lassitudinous
wearisomenesse
and
tiring
painefull
labours
,
bringing
us
to
perpetuall
peace
,
and
never-ending
rest
.
5.
By
this
we
are
exempted
and
freed
from
the
corruption
of
our
nature
and
inquinating
iniquity
,
offending
our
good
God
,
and
sadding
our
own
soules
:
to
perfection
of
grace
,
and
fullnesse
of
sanctification
:
from
mournefull
miseries
and
sadding
sorrowes
to
immortall
glory
and
incredible
solace
:
from
innumerable
sicknesses
,
inevitable
and
insupportable
diseases
,
to
immutable
safety
,
and
perfect
sanity
.
6.
By
this
we
are
taken
from
dolefull
paine
,
to
delightfull
pleasure
:
from
servile
bondage
,
to
joyfull
liberty
:
from
our
wearisome
pilgrimage
,
to
our
wished
home
:
from
our
earthly
rotten
tabernacles
,
to
our
heavenly
mansions
:
from
the
society
of
Saints
militant
with
and
mixed
amongst
beasts
and
Belials
,
absurd
and
unreasonable
men
,
where
we
see
as
in
a
glasse
darkely
,
but
a
glimpse
and
glimmering
of
the
incomprehensible
communion
of
glorified
Saints
to
which
this
brings
us
,
namely
an
immediate
fellowship
of
Father
,
Sonne
and
Holy
Ghost
,
that
holy
Trinity
,
blessed
forever
,
of
all
those
holy
and
heavenly
Angells
,
which
continued
in
their
first
estate
,
and
of
the
innumerable
companies
of
godly
and
pious
Patriarks
and
Prophets
,
patient
and
zealous
Martyrs
:
yea
and
of
all
sorts
of
Saints
,
whose
robes
are
washed
in
the
bloud
of
the
Lambe
,
and
follow
him
whethersoever
he
goeth
:
where
we
shall
see
and
know
Adam
,
Enoch
,
Abraham
,
Moses
,
David
,
Elijah
,
and
other
our
comfortable
consorts
,
companions
and
coheires
.
1.
Our
knowledge
there
being
infinitely
more
cleare
and
perfect
then
here
,
where
yet
we
know
each
other
.
2.
Our
knowledge
then
being
like
that
of
Angels
,
who
know
each
other
perfectly
.
3.
Our
knowledge
then
being
abundantly
more
excellent
then
Adams
in
Paradise
,
whose
then
was
such
,
that
at
the
first
view
and
sight
he
knew
all
creatures
,
and
his
wife
so
exactly
,
as
to
give
names
signifying
their
natures
.
4.
Our
knowledge
then
without
all
comparison
surpassing
that
of
the
Disciples
in
the
Mount
,
and
of
Dives
in
hell
:
which
was
such
that
by
the
former
they
knew
Moses
and
Elijah
,
and
by
the
latter
hee
knew
Abraham
and
Lazarus
.
5.
We
being
members
of
that
heavenly
company
,
must
needs
know
our
head
Christ
Iesus
and
our
fellow
members
.
6.
Bruit
beasts
,
having
here
a
kind
of
knowledge
one
of
another
for
their
mutuall
delight
:
this
knowledge
in
that
life
,
cannot
be
wanting
to
our
full
and
perfect
felicity
and
pleasure
.
7.
This
is
necessary
to
bring
to
life
:
we
must
die
that
we
may
be
changed
,
and
that
our
corruption
may
put
on
incorruption
,
that
our
mortality
may
put
on
immortality
.
This
is
the
common
condition
of
all
mankind
,
Hebr.
9.
27.
This
I
know
(
saith
S.
Augustine
)
that
no
man
hath
died
,
which
must
not
Aug.
lib.
1
de
Civ
.
Dei
.
c.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diu.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
have
died
.
Yea
the
Heathen
Poet
could
say
,
It
is
necessary
for
all
mortall
men
to
die
.
Indure
we
therefore
this
,
which
all
,
both
good
and
bad
,
just
and
unjust
,
have
or
must
suffer
.
This
being
a
necessary●
path-way
to
eternall
life
;
by
which
we
are
changed
from
evill
to
good
,
from
woe
to
weale
,
for
which
we
shall
rejoyce
when
we
are
departed
.
By
which
we
shall
exchange
our
travaile
into
rest
,
our
sicknesse
into
health
,
our
earth
into
heaven
,
life
transitory
into
immortall
:
are
we
now
well
,
we
shall
then
be
better
:
are
we
now
happy
,
we
shall
then
be
more
happy
,
being
delivered
from
this
evill
world
,
and
exempted
from
Sathan
,
to
live
for
ever
with
Christ
our
Saviour
.
But
it
's
violent
.
Care
we
not
what
kind
of
death
we
suffer
.
Object
.
Answ.
Lib.
1.
de
Civit.
Dei
.
c.
11.
What
doth
it
matter
with
what
kind
of
death
this
life
is
ended
,
when
he
to
whom
it
is
ended
,
is
not
compelled
to
die
againe
I
saith
S.
Augustine
.
But
I
am
young
.
Care
not
how
soone
it
comes
;
the
Heathen
Object
.
2
Answ.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Diu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Poet
could
say
,
Hee
shall
die
young
whom
God
loves
.
And
S.
Augustine
saith
,
For
as
much
as
innumerable
deaths
in
a
manner
do
threaten
every
man
in
the
daily
perils
of
this
life
,
as
long
as
it
is
uncertaine
which
of
them
shall
come
,
I
pray
whether
is
better
,
to
suffer
one
by
dying
,
or
feare
all
by
living
?
Neither
am
I
ignorant
,
how
foolishly
men
choose
to
live
long
under
feare
of
so
many
deaths
,
rather
than
by
once
dying
to
feare
Aug.
lib.
1.
de
Civ
.
Dei
.
c
〈…〉
none
afterwards
.
But
it
is
an
evill
shamefull
death
.
That
death
is
not
to
be
Object
.
3
Answ.
counted
evill
which
followes
a
good
life
,
neither
doth
any
thing
make
death
evill
save
that
which
followeth
death
:
therefore
they
who
must
necessarily
die
,
need
not
much
care
what
doth
happen
to
cause
them
to
die
,
but
dying
whither
they
are
constrained
to
go
,
saith
S.
Augustine
.
Ibid.
Be
you
therefore
who
are
good
souldiers
of
Christ
Iesus
perswaded
to
arme
your selves
,
not
onely
to
be
bound
,
but
to
die
also
for
the
name
of
the
Lord
Iesus
.
Beare
patiently
a
few
rough
and
asperate
stormes
,
which
do
but
drive
you
sooner
to
your
desired
haven
:
a
little
harsh
and
currish
usage
by
this
churlish
jaylor
,
dragging
and
violently
driving
you
from
this
earthly
prison
to
an
heavenly
paradise
.
5.
Art
thou
daunted
and
dismayed
,
fearing
that
thy
dead
body
shall
want
buriall
,
which
is
a
promised
blessing
,
Gen.
15.
15.
The
deniall
whereof
a
threatned
curse
,
Ier.
22.
19.
For
which
the
holy
men
of
God
have
beene
so
carefull
as
to
provide
their
sepulchers
before
their
death
,
1
King
.
13.
30.
Mat.
27.
60.
And
to
take
order
for
their
sepulture
whiles
they
lived
,
Gen.
49.
29.
50.
5.
13.
1
King
.
13.
31.
Consolate
thy selfe
against
this
,
considering
,
that
although
it
is
a
blessing
unto
the
godly
,
yet
onely
an
outward
,
earthly
,
temporall
favour
,
to
whom
the
want
thereof
is
no
curse
,
nor
any
wayes
hurtfull
:
for
,
1.
Cannot
want
of
buriall
let
or
hinder
the
resurrection
of
our
bodies
to
glory
and
immortal●ty
?
2.
Hath
this
beene
the
lot
and
portion
of
Gods
deare
and
beloved
Saints
to
want
buriall
?
Psal.
79.
2
,
3.
3.
Did
S.
Augustine
comfort
Christians
against
this
with
Aug.
1.
1.
●e
C
〈…〉
.
D
〈…〉
.
12.
p.
55.
such
like
sayings
as
these
?
It
is
not
the
fault
of
the
living
who
could
not
give
it
,
nor
a
punishment
of
the
dead
who
could
not
feel
it
.
If
honourable
sepulture
doth
any
whit
profit
a
wicked
man
,
then
vile
or
no
buriall
doth
hurt
a
good
man
.
4.
Did
the
heathen
men
so
little
regard
where
they
should
lie
when
they
died
for
their
countrey
,
or
to
what
beast
they
were
given
as
meat
,
that
Theodorus
Cyrenaeus
answered
Lysimachus
threatning
this
to
him
after
death
.
Let
this
be
dreadfull
to
thy
Peeres
or
States
of
thy
realme
,
I
care
not
whether
I
putrisie
under
or
above
ground
.
And
Diogenes
,
If
I
shall
not
feele
it
,
what
hurt
will
tearing
in
peeces
do
me
?
Yea
they
had
many
generall
consolations
against
want
of
buriall
,
as
these
and
such
like
.
He
is
covered
by
the
heaven
which
wants
a
grave
:
nature
hath
given
sepuliure
unto
all
:
The
same
wave
of
water
which
causeth
men
to
suffer
shipwracke
,
doth
burie
them
:
the
bodies
of
those
which
are
fastned
unto
gibbets
consume
into
buriall
:
a
torment
doth
burie
those
which
are
burnt
alive
.
And
shall
we
feare
this
which
may
never
come
,
or
if
it
doth
come
,
is
no
whit
dreadfull
or
hurtfull
?
6.
Do
quipping
taunts
,
scornefull
reproches
,
slanderous
backbitings
,
insolent
mocks
and
flouting
nick-names
dread
thee
,
thou
deeming
them
so
insupportable
that
thou
canst
not
indure
them
?
these
being
threatned
as
a
great
and
grievous
commination
,
Ier.
24.
9.
Ezek.
14.
8.
These
having
caused
the
most
patient
men
to
complaine
and
cry
as
Iob
,
Chap.
30.
1.
But
now
they
that
are
younger
than
I
,
have
me
in
derision
,
&c.
Vers.
9.
And
now
am
I
their
●ong
and
by-word
.
The
Church
of
God
,
Psal.
79.
4.
We
are
become
a
reproach
to
our
neighbours
,
a
scorne
and
derision
to
those
that
are
round
about
us
.
David
,
Psal.
57.
4.
My
soule
is
among
lions
,
and
I
lie
even
among
them
that
are
set
on
fire
,
even
the
sonnes
of
men
,
whose
teeth
are
speares
and
arrowes
,
and
their
tongue
a
sharpe
sword
.
Ieremie
,
Chap.
18.
18
,
19.
Then
said
they
,
come
and
let
us
smite
him
with
the
tongue
,
&c.
These
having
urged
Gods
dearest
jewels
and
peculiar
people
to
imprecate
as
Elisha
2
King
.
2.
24.
And
he
turned
backe
,
and
looked
on
them
,
and
cursed
them
in
the
name
of
the
Lord
.
David
to
wish
evill
to
Doeg
,
and
Ieremie
against
those
who
smote
him
with
the
tongue
,
Ier.
18.
21.
These
being
so
keene
and
cutting
,
that
they
are
called
persecution
,
Gal.
4.
29.
Persecuted
him
that
was
borne
after
the
spirit
.
Yet
let
not
these
discomfort
and
dishearten
thee
,
who
art
a
souldier
of
the
Lord
Iesus
.
For
although
these
forenamed
are
true
theses
,
yet
to
inferre
thence
,
Therefore
it
is
not
tolerable
,
not
sufferable
to
induse
reviling
obtrectations
,
and
opprobrious
upbraidings
with
bad
speeches
for
Christ
and
his
Gospell
,
is
rash
and
ridiculous
.
For
thine
encouragement
to
;
and
comfort
in
suffering
the
scourge
of
tongues
,
consider
,
1.
That
if
all
the
black-mouth'd
barking
bedlam
Bellal●
of
Satans
kennell
in
the
whole
world
,
should
belch
out
the
most
imbittered
obloquies
and
hellish
calumniations
against
us
;
deride
us
with
the
most
scornfull
mowes
,
nods
,
girings
,
and
divellish
grinnings
:
and
vomit
out
upon
us
and
our
good
names
the
most
slanderous
maledictions
,
envenomed
back-bitings
,
pernicious
lies
,
and
malicious
cursings
,
that
hell
it selfe
can
hatch
,
Satan
and
his
abettors
faine
and
forge
,
and
his
malignant
ministers
act
and
execute
:
yet
can
they
not
deale
worse
with
us
in
this
kind
,
than
their
cursed
companions
have
done
to
our
blessed
Saviour
and
his
happy
Saints
,
who
have
beene
as
sharply
stung
by
the
serpents
seed
,
as
we
can
:
and
have
drunk
as
deep
of
this
distastfull
cup
of
infamy
and
disgrace
,
as
is
possible
;
and
shall
we
think
much
to
pledge
them
?
Iob
was
a
song
and
a
by-word
to
base
fooles
,
Chap.
30.
9.
David
a
song
to
filthy
drunkards
,
Psal.
69.
12.
Elijah
accounted
and
called
the
Kings
enemy
,
1
Kin.
21.
20.
and
a
troubler
of
Israel
,
Chap.
18.
17.
S.
Paul
a
pestilent
fellow
,
a
mover
of
sedition
,
an
heretick
,
Act.
24.
5.
14.
Our
Saviour
blessed
for
ever
,
a
blasphemer
,
Mat.
9.
3.
a
drunkard
and
a
glutton
,
11.
9.
a
deceiver
,
27.
63.
Were
David
,
Iob
,
S.
Paul
the
Saints
&
our
blessed
Saviour
falsly
accused
,
scornefully
mocked
,
&c.
&
shall
we
unwillingly
walk
in
those
paths
wherein
such
pious
people
have
usually
walked
.
2.
That
the
better
any
man
is
,
the
more
subject
he
is
to
slanderous
reports
,
and
the
utmost
mischiefs
the
sons
of
Belial
and
their
father
the
Divell
can
coyne
against
,
and
cast
upon
him
.
The
Divell
and
divellish
men
throw
most
cudgels
of
calumny
and
contempt
at
the
fruitfullest
trees
in
Gods
vineyard
:
bark
most
bitterly
against
the
brightest
parts
of
Gods
Church
militant
,
like
dogs
against
the
Moone
,
and
labour
tooth
and
naile
to
obnubilate
and
obscure
most
,
the
most
shining
and
glorious
lights
with
contumelies
and
disgraces
.
And
if
any
good
man
(
as
many
have
)
hath
the
applause
and
commendation
of
this
viperine
brood
,
yet
it
's
1.
either
to
hurt
him
by
bewitching
him
by
these
fawning
flatteries
,
to
sip
a
little
of
the
times
corruptions
,
though
he
will
not
drink
a
full
draught
;
or
tickling
and
enticing
him
hereby
to
desire
earnestly
,
and
affect
promiscuous
reputation
,
or
wooing
him
by
this
meanes
to
winke
at
their
wickednesse
,
and
grossely
neglect
Christian
reproofes
.
2.
Or
to
harme
others
:
thus
the
Pharisees
opposed
Christ
by
Iohn
the
Baptist
,
Mar.
2.
18.
Iohn
is
a
good
man
,
he
fasts
,
but
thou
and
thy
Disciples
fast
not
.
Thus
carpers
at
godlinesse
and
goodnesse
set
godly
men
one
against
another
,
little
considering
that
one
man
may
be
more
infirme
and
weake
than
another
;
one
may
do
a
thing
in
some
respect
lawfully
which
the
other
cannot
.
Thus
these
subtill
Satanicall
tongue-smiters
of
Saints
and
sanctity
commend
some
excellent
and
eminent
men
to
discredit
others
more
closely
,
cruelly
and
cunningly
,
not
out
of
any
love
or
liking
they
have
to
their
rare
gifts
,
or
precious
graces
;
not
for
their
sound
profession
and
sincere
piety
(
these
being
as
repugnant
to
them
as
the
bright
shining
light
to
obscure
darknesse
:
these
being
a
shame
to
them
,
and
condemning
them
to
the
pit
of
hell
)
but
by
such
fawned
flatteries
to
pierce
more
cruelly
even
the
selfe
same
men
,
and
all
the
consorts
of
their
blessed
society
,
including
in
the
end
,
even
these
in
their
black
bill
of
all
are
naught
.
As
for
example
,
such
and
such
men
are
good
men
,
yet
they
will
do
so
and
so
.
But
such
and
such
are
so
precise
,
&c.
yea
all
the
company
and
pack
of
them
be
stark
naught
.
3.
That
these
railing
Rabshakehs
,
scoffing
Ishmaels
,
and
all
the
infernall
troupe
and
rabble
of
those
who
revile
and
reproach
,
disgrace
and
deride
men
for
godlinesse
sake
,
are
but
fooles
or
men
destitute
of
wit
,
yea
men
out
of
their
right
minds
.
Marvell
not
that
I
call
them
fooles
,
or
men
out
of
their
wits
;
for
not
onely
doth
the
Word
of
God
terme
them
so
in
diverse
places
,
but
their
owne
deeds
and
actions
demonstrate
them
so
to
be
.
As
for
example
.
1.
Should
we
see
a
man
tumble
and
wallow
willingly
and
delightfully
in
the
myre
,
we
would
certainly
conclude
the
man
is
mad
,
drunk
,
out
of
his
right
mind
:
but
these
wallow
willingly
and
delightfully
in
the
sink
of
sin
,
more
soyling
than
all
the
most
noysome
mud
and
mire
under
the
Sun
.
2.
Should
we
see
a
man
wound
&
mangle
his
body
,
break
his
bones
,
and
tear
his
flesh
in
pieces
,
because
some
who
have
been
grievously
wounded
,
their
joints
disjointed
,
their
bones
broken
,
their
flesh
rent
,
have
obtained
perfect
recovery
,
although
with
much
cost
and
charge
,
smart
and
sorrow
:
would
we
not
say
,
surely
the
man
is
mad
?
But
these
men
do
therefore
wound
and
pierce
themselves
with
sinne
,
the
greatest
of
sores
and
sicknesses
,
because
David
,
Peter
▪
and
other
the
Saints
of
God
,
after
long
labour
and
seeking
after
,
much
smart
and
sorrow
,
were
throughly
healed
.
3.
Should
we
see
a
man
all
the
time
of
seeding
,
summer
and
harvest
,
when
all
good
husbands
are
busily
imployed
to
fit
and
furnish
themselves
with
necessary
livelihood
,
to
run
gadding
after
bables
and
butterflies
,
unnecessary
,
unusefull
,
and
unfruitfull
,
would
we
not
averre
the
man
to
be
a
foole
,
if
not
mad
?
But
these
manner
of
men
in
this
blessed
seeds-time
and
summer
of
grace
,
when
all
wise
merchants
seriously
with
all
sedulity
do
providently
,
principally
seek
those
precious
heavenly
pearles
,
trading
and
trafiquing
for
the
same
in
the
conscionable
use
of
the
meane●
,
do
then
with
earnestnesse
and
eagernesse
pursue
the
fruitlesse
and
not
needfull
fading
some
and
froth
of
this
transitory
world
.
4.
Should
we
see
a
man
to
reject
and
refuse
such
a
service
wherein
he
might
have
fulnesse
of
comfort
,
credit
and
contentment
,
and
choose
to
be
a
galley-slave
to
some
tyrannicall
tyrant
,
from
whom
nothing
could
be
expected
save
terrible
tortures
,
terrours
and
torments
,
would
we
not
avouch
the
man
to
be
mad
?
But
all
wicked
men
disdainfully
(
if
not
despightfully
)
reject
Gods
service
accompanied
with
,
and
affording
all
comforts
and
contentments
,
for
Satans
slavish
servitude
,
wherein
there
is
not
the
least
shew
or
shadow
of
consolation
and
contentment
,
but
the
truth
and
substance
of
all
kind
of
intolerable
woe
and
misery
.
5.
Should
we
see
a
man
to
exchange
pearles
for
paultry
pebbles
:
refined
gold
for
stinking
drosse
,
would
we
not
affirme
the
man
to
be
a
foole
,
if
not
mad
?
But
all
wicked
worldlings
in
effect
say
,
farewell
soule
and
conscience
,
adieu
holinesse
and
saving
graces
,
so
be
we
may
but
thrive
and
grow
great
in
this
world
,
buy
and
sell
,
and
get
gaine
.
6.
Should
we
see
a
man
preferre
a
loathsome
prison
before
a
pleasant
pallace
,
would
we
not
say
,
surely
the
man
is
out
of
his
wits
.
But
all
the
sonnes
of
Beli●l
choose
rather
perpetuall
hellish
tortures
and
thraldome
,
than
the
matchlesse
peerelesse
crowne
of
glory
.
7.
Should
we
see
a
man
for
no
gaine
to
cast
himselfe
into
dangers
inevitable
and
unspeakable
,
we
would
not
onely
conjecture
,
but
conclude
that
the
man
wanted
wit
:
But
all
wicked
men
throw
themselves
unavoidably
into
Gods
fore
displeasure
,
which
is
unutterably
dangerous
and
dreadfull
for
the
enjoyment
of
the
works
of
darknesse
which
are
not
onely
filthy
,
but
also
unfruitfull
.
8.
Should
we
see
a
man
toyling
hard
to
do
that
which
he
must
undo
againe
with
hard
labour
and
much
paines
,
or
els
be
hang'd
,
drawne
and
quartered
,
we
would
without
any
peradventure
inferre
,
surely
the
man
is
besides
himselfe
.
But
all
ungodly
men
endeavour
with
tooth
and
naile
to
do
such
things
by
committing
of
sinne
,
which
they
must
necessarily
undo
againe
,
by
true
,
yet
bitter
repentance
,
or
els
perish
eternally
.
So
then
,
disgracefull
deriders
of
men
for
godlinesse
,
they
are
but
fooles
,
yea
bruit
beasts
in
the
Scripture
sense
,
which
termeth
them
,
In
regard
of
their
ignorance
,
Oxen
,
Psal.
22.
12.
Kine
,
Amos
4.
1.
Wild
Asses
,
Iob
24.
5.
And
M●les
,
Psal.
32.
12.
Inregard
of
their
luxury
,
Goats
,
Ezek.
34.
17.
And
horses
,
Ier.
5.
8.
In
regard
of
their
cruelty
,
Lions
,
Psal.
22.
13.
Dragons
,
Ezek.
29.
3.
Ram●
,
37.
17
,
21.
Beares
,
Isa.
11.
7.
And
Dogs
,
Psal.
22.
16.
In
regard
of
their
subtilty
,
Wolves
,
Isa.
11.
6.
And
Foxts
,
Ezek.
13.
4.
And
in
regard
of
their
malice
,
Aspes
,
Isa.
11.
8.
Cockatrices
,
Spiders
,
59.
5.
Vipers
,
Mat.
3.
7.
And
Scorpions
,
Rev.
9
3.
If
a
mad
man
or
an
ignorant
ideot
should
revile
us
,
raile
at
us
,
scorne
,
deride
and
say
all
manner
of
evill
against
us
,
we
would
pitie
the
m●n
,
and
no
whit
regard
his
sawcy
scurrilities
,
and
scoffing
derisions
.
If
snarling
dogs
bawle
and
barke
,
sordid
swine
grunt
and
grumble
at
us
,
we
mind
our
businesse
,
and
sleight
these
as
friv●lous
trifles
.
Why
then
when
these
fooles
,
of
all
sorts
the
most
foolish
,
gnash
their
teeth
,
nod
their
heads
,
make
mowes
and
say
all
manner
of
evill
against
us
,
do
we
not
pitie
the
men
,
and
disregard
their
absurd
speeches
,
and
irksome
gestures
?
Why
therfore
cannot
we
endure
,
yea
altogether
slight
and
disregard
the
brawling
barking
of
these
churlish
●curres
,
the
hissings
of
these
serpentine
aspes
and
adders
,
the
bleatings
and
blatterings
of
thefe
beasts
and
vaine
bablers
,
seeing
they
doe
but
their
kinde
?
4.
That
the
smiting
of
the
tongue
doth
a
good
man
no
hurt
at
all
:
As
Kings
and
Potentates
,
wise
and
wealthy
men
sustaine
no
losse
of
subjection
,
reverence
,
or
of
any
thing
they
have
interest
in
because
mad
men
,
fooles
and
beasts
put
no
difference
twixt
them
,
and
other
men
:
so
godly
men
have
not
their
esteeme
lessoned
with
God
,
and
good
men
,
have
their
prayers
as
pleasing
to
God
,
and
prevailing
at
the
throne
of
grace
,
have
their
graces
as
radiant
and
glorious
,
and
their
rightand
interest
to
the
bloud
of
Christ
and
crowne
of
life
as
certaine
and
well
sealed
,
when
they
are
loaden
with
the
heaviest
pressures
of
reprochfull
disgraces
,
infamous
indignities
,
scurrilous
taunts
,
and
hellish
girds
for
piety
sake
stom
the
serpentine
tongues
and
gestures
of
all
deboist
stigmaticall
varlets
.
Excellent
is
the
saying
of
Titus
Vespasian
,
Since
I
doe
nothing
worthy
for
which
I
should
be
slandered
,
I
do
nothing
regard
lies
.
2.
But
much
good
,
so
saith
our
Saviour
,
Matth.
5.
11
,
12.
Blessed
—
when
all
men
speake
all
manner
of
evill
against
you
falsly
for
my
sake
,
rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
heaven
.
1
Pet.
4.
14.
If
you
be
reproched
for
the
name
of
Christ
,
happy
are
you
,
for
the
spirit
of
glory
and
of
God
resteth
upon
you
.
Say
not
,
how
can
we
endure
the
scourge
of
tongues
,
since
by
this
meanes
,
All
true
professors
,
as
well
as
we
in
particular
Object
.
1
are
deepely
damnified
,
for
by
meanes
of
such
false
aspersions
cast
upon
us
,
the
raging
tongues
of
dogged
Doog●
are
stirred
up
and
set
on
worke
to
snarle
and
snap
at
all
forward
professours
:
See
(
say
they
)
what
these
precise
professors
are
,
behold
their
practise
they
are
all
nought
.
2.
And
our
owne
good
names
,
which
are
more
precious
then
odoriferous
ointments
,
and
of
greater
worth
and
value
than
all
our
substance
,
by
these
currish
,
barking
,
and
envenomed
biting
Belials
,
lie
wounded
and
bleeding
even
to
extreame
disgrace
,
being
gored
and
pierced
by
the
keene
and
cutting
tongues
(
more
sharpe
than
swords
)
of
stigmaticall
Satanists
,
which
being
a
losse
so
invaluable
and
irrecoverable
,
who
can
indure
?
For
if
you
give
just
occasion
of
offence
,
either
by
doing
that
Answ
,
which
you
ought
not
to
doe
,
or
leaving
undone
duties
that
must
be
done
,
then
woe
to
you
by
whom
the
offence
commeth
,
Matth.
18.
7.
2
Sam.
12.
14.
because
by
this
deed
thou
hast
given
great
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
the
child
also
that
is
borne
unto
thee
shall
surely
die
.
But
you
onely
scandalizing
,
why
should
the
men
of
this
world
pursue
so
enragedly
with
fierce
and
furious
out-cries
,
all
pious
Professours
of
the
same
truth
?
Were
all
the
twelve
selected
Apostles
incarnate
Divels
,
because
one
of
their
number
was
so
?
Were
all
sincere
primitive
converts
lyars
against
the
blessed
Spirit
of
God
,
because
sacrilegious
Ananias
and
Saphira
were
?
Are
all
Professours
dissembling
hypocrites
practising
contrary
to
their
profession
,
because
there
are
many
such
?
God
forbid
.
Thou
blinded
world
,
why
wilt
not
thou
see
?
You
uncharitable
sonnes
of
men
,
why
will
not
you
understand
,
but
rashly
and
reprochfully
condemne
the
unblameable
carriages
and
harmlesse
conversations
of
Gods
dearest
Saints
,
for
the
culpable
crimson
crying
impieties
of
dissolute
dissemblers
?
You
are
not
so
unwise
,
senslesse
and
uncharitable
,
as
to
inferre
,
much
copper
glisters
,
therefore
all
bright
and
glittering
gold
is
copper
:
A
painted
counterfeited
Sun
gives
no
radiant
light
,
therefore
that
shining
bright
Runner
in
the
firmament
is
obscure
and
darke
.
Iudas
was
a
sonne
of
perdition
,
therefore
Peter
,
Iames
,
and
Iohn
:
some
men
are
heires
of
damnation
,
therefore
all
men
.
Be
not
therefore
so
maliciously
censorious
,
as
to
conclude
,
such
and
such
are
shamefully
delinquent
,
therefore
all
Professours
are
so
.
2.
But
if
you
walk
harmlesly
and
inoffensively
,
living
unblameably
and
uprightly
,
doing
such
duties
which
God
commands
,
allowes
,
loves
,
and
will
reward
,
from
a
pure
heart
,
and
faith
unfained
,
to
the
praise
and
glory
of
God
,
consequently
the
workes
of
God
,
Iohn
6.
28.
or
good
works
,
Eph.
2.
10.
In
regard
of
matter
,
manner
,
and
end
,
and
shunning
the
evill
you
ought
to
avoid
,
and
yet
are
taunted
and
scorned
,
as
David
by
scoffing
Michal
,
2
Sam.
6.
20.
for
dauncing
before
the
ark
:
barbarously
and
bloudily
back-bitten
,
as
Abimelech
,
for
relieving
David
,
2
Sam.
22.
9.
or
otherwise
wounded
by
cruell
tongues
,
it
being
unjustly
,
with
evils
never
acted
nor
intended
:
or
wresting
good
things
to
make
them
seeme
evill
.
What
losse
of
Christian
reputation
?
Surely
none
.
But
we
shal
be
unjustly
censured
,
rashly
judged
,
and
sporting
Object
.
table-talk
to
disdainfull
abjects
by
this
meanes
.
And
who
was
ever
free
?
was
Christ
?
Did
they
not
judge
,
Answ.
and
in
judging
hardly
censure
our
blessed
Saviour
?
Did
he
therefore
leave
off
doing
his
Fathers
will
?
Grew
he
to
passionate
impatience
?
Nothing
lesse
.
SECT.
8.
Motive
7.
Drawne
from
the
nature
of
them
,
shewing
how
they
are
evill
,
how
good
.
THe
seventh
and
last
Motive
drawne
from
the
nature
of
afflictions
.
True
it
is
,
the
uneasie
dangers
,
unpleasant
troubles
and
rough
afflictions
of
Gods
children
,
Christs
souldiers
,
are
exceeding
great
:
Psal.
48.
3.
horrible
pit
.
And
very
many
,
Psal.
34.
19.
And
as
boysterous
impetuous
surging
waves
succeeding
one
another
.
The
Lord
our
gracious
Father
having
so
appointed
and
decreed
:
our
conformity
with
our
blessed
Saviour
requiring
that
it
should
be
so
,
and
God
being
more
thereby
glorified
in
our
deliverance
.
Yet
it
is
as
true
,
that
there
is
no
danger
so
de●pe
,
no
griefe
so
great
,
no
temptation
so
tumultuous
and
troublous
,
no
trouble
so
tempestuous
,
out
of
which
God
cannot
or
will
not
deliver
his
Church
and
chosen
children
,
Psal.
40.
2.
He
brought
me
out
of
an
horrible
pit
,
out
of
the
myrie
clay
,
&c.
Psalme
34.
19.
But
the
Lord
delivers
him
out
of
all
.
He
being
their
strong
and
powerfull
Redeemer
,
Isa.
45.
1.
He
being
the
mighty
rock
of
their
salvation
,
Psal.
95.
1.
Their
impregnable
shield
and
invincible
buckler
,
Psal.
18.
2.
The
Lord
of
hosts
and
armies
,
Psal.
46.
7.
11.
And
that
great
and
potent
Prince
,
Dan.
12.
1.
And
therefore
Though
they
are
dreadfull
,
yet
shall
they
not
be
durable
,
Though
they
are
laborious
,
yet
shall
they
not
be
long
lasting
.
Though
they
are
cruell
,
yet
but
momentany
,
and
of
short
continuance
.
But
they
are
evill
.
Object
.
Answ.
1
And
what
patience
to
endure
that
which
is
good
?
Who
cannot
?
Who
will
not
?
Christs
souldiers
being
more
then
ordinary
men
,
must
doe
more
then
they
doe
.
They
must
love
even
those
who
hate
them
,
Matth.
5.
44.
They
must
pray
for
such
who
hurt
them
.
They
must
render
a
requitall
of
good
for
evill
,
They
must
endure
with
comfort
and
constancy
evill
.
2.
Admit
they
are
evill
to
some
,
yet
they
are
not
so
to
all
,
they
were
good
for
David
,
Psal.
119.
71.
And
are
good
to
be
borne
of
some
from
their
youth
,
L●ment
.
3.
27.
Although
in
their
owne
nature
of
themselves
properly
.
As
they
are
signes
and
demonstrations
of
Gods
just
indignation
and
anger
against
any
.
As
they
are
plagues
and
punishments
for
sin
;
As
they
are
a
part
of
Gods
curse
for
the
same
:
As
they
are
lets
and
hinderances
from
any
pious
and
holy
duty
:
or
occasions
of
any
sin
,
namely
of
murmuring
,
grudging
,
impatiency
or
the
like
,
they
are
evill
.
Yet
are
they
good
by
Gods
grace
and
blessing
,
being
sanctified
in
the
Crosse
of
Christ
.
As
they
are
an
argument
and
evidence
of
Gods
love
and
fatherly
care
:
As
they
are
a
meanes
of
sanctification
,
mortification
,
vivification
,
conversion
,
repentance
,
reformation
of
life
;
As
they
cause
us
to
know
our selves
and
our
sins
,
Gen.
42.
21.
As
they
shew
to
others
the
corruption
of
nature
in
the
Saints
,
Ezek.
39.
23.
As
they
teach
men
true
obedience
,
Iob
33.
19.
Ier.
31.
18
,
19.
As
they
provoke
and
stirre
up
to
fervent
prayer
,
Psal.
107.
6.
As
they
shew
the
certainty
and
equity
of
Gods
threats
;
As
they
purge
from
sin
and
corruption
,
Pro.
20.
30.
Mal.
3.
3.
As
they
preserve
from
destruction
and
evill
,
Isa.
57.
1
,
2.
As
they
are
a
path-way
to
the
kingdome
of
heaven
,
Acts
14.
22.
As
they
conforme
a
man
to
Christ
,
and
as
they
make
us
compassionate
and
able
to
comfort
others
,
They
are
not
evill
but
good
.
Endure
them
therefore
.
Vpon
these
undeniable
truths
and
grounds
so
certaine
,
reason
and
resolve
as
followeth
:
1.
Hath
Christ
our
faultlesse
Master
,
that
Lamb
without
spot
and
blemish
,
and
his
holyest
Saints
and
members
endured
afflictions
,
Christ
for
our
sakes
,
they
for
his
?
2.
Are
they
inevitable
and
unavoidable
:
we
being
men
,
much
more
we
being
sanctified
men
.
3.
Are
they
harmelesse
neither
hurtfull
nor
injurious
?
4.
Are
they
beneficiall
and
many
waies
advantagious
?
5.
Come
they
from
our
gratious
fathers
love
,
justice
and
mercy
principally
and
primarily
:
from
our
hatefull
enemies
instrumentally
only
and
secondarily
?
6.
Are
they
most
truculent
or
terrible
in
countenance
of
them
as
namely
The
spoyling
of
outward
substance
,
so
sadding
;
affrighting
famine
so
dreadfull
:
cruell
captivity
so
uncomfortable
:
violent
death
so
dismaying
:
want
of
buriall
so
unseemely
;
and
the
scourge
of
tongues
so
smarting
:
not
so
hideous
and
terrible
as
:
and
more
tolerable
for
Christs
cause
then
they
seeme
to
be
?
7.
They
being
but
momentany
and
of
no
long
continuance
.
Then
surely
we
as
the
souldiers
of
Christ
will
resolve
to
endure
hardnesse
,
undergoing
it
with
willingnesse
,
Heb.
11.
25.
submitting
our selves
to
it
with
readinesse
,
Mat.
26.
39.
yea
the
tartest
tryalls
,
most
rough
and
cruell
calamities
and
dreadfull
persecutions
through
Gods
helpe
and
assistance
,
for
the
Lords
sake
:
namely
,
1.
For
righteousnesse
,
conscience
,
Christ
,
and
Christianity
sake
,
1
Pet.
2.
20.
3.
17.
4.
16.
Isa.
59.
15.
for
welldoing
suffering
for
these
ends
being
thank-worthy
,
1
Pet.
2.
19.
and
acceptable
with
God
,
Ver.
20.
to
which
we
are
called
,
Ver.
21.
for
which
we
are
pronounced
blessed
and
happy
,
1
Pet.
3.
14.
4.
14.
of
which
we
need
not
be
ashamed
,
4.
16.
and
for
which
we
have
cause
to
glorifie
God
,
ibid.
namely
2.
We
suffering
After
a
right
manner
,
scil.
with
enduring
patience
,
2
Thess.
1.
4.
1.
Pet.
2.
20.
Persisting
constancy
,
Luke
22.
28.
Heb.
10.
39.
Chearefull
rejoycing
,
Col.
1.
24.
1
Pet.
4.
13.
And
loving
prayer
for
our
afflicting
persecutors
according
to
Christs
commandement
,
Mat.
5.
44
The
pious
practise
of
our
blessed
Saviour
,
Luk.
23.
34
,
And
his
happy
Saints
,
Act.
7.
60.
And
to
right
ends
,
not
for
vaine-glorious
ostentation
or
other
carnall
respects
,
but
for
the
Lords
and
conscience
sake
,
that
is
,
rather
then
God
should
loose
his
glory
,
and
we
a
good
conscience
towards
God
,
we
purpose
constantly
to
endure
griefe
,
hatred
,
persecution
or
any
manner
of
afflictions
as
the
souldiers
of
Christ
Iesus
.
CHAP.
VII
.
The
Christians
armour
.
Christian
souldiers
must
be
armed
.
Duty
.
2
AS
a
souldier
ought
not
onely
to
have
a
forehand
resolution
to
endure
hardnesse
,
but
he
must
likewise
fit
and
furnish
himselfe
with
necessary
defensive
and
offensive
weapons
,
and
with
expert
skill
to
use
and
mannage
the
same
to
disable
,
disadvantage
,
discomfit
,
dissipate
and
dispoyle
the
enemy
:
and
for
their
own
preservation
safety
and
protection
:
even
so
the
souldier
of
the
Lord
Iesus
must
joyne
to
his
constant
purpose
of
suffering
,
1.
Knowledge
of
the
parts
and
pieces
of
the
armour
of
God
,
Eph.
6.
11.
so
called
because
it
is
prescribed
by
God
in
his
Word
,
given
of
God
by
his
spirit
,
and
agreeable
to
the
will
of
God
.
That
divine
and
spirituall
armour
,
necessary
against
the
spirituall
assaults
of
spirituall
enemies
.
That
panoplia
or
compleat
armour
sufficient
to
defend
us
in
every
part
,
availeable
to
keepe
off
and
thrust
backe
every
assault
,
and
every
dart
of
our
spirituall
enemies
.
2.
And
a
putting
and
keeping
on
,
and
using
of
the
same
,
and
every
part
thereof
(
God
having
made
none
of
them
in
vaine
,
they
being
all
needfull
and
joynt-companions
,
so
that
he
that
hath
not
all
,
hath
none
at
all
)
to
defend
himselfe
and
his
own
right
which
Christ
hath
dearely
bought
with
his
precious
bloud
.
And
to
repell
and
drive
away
the
divell
and
his
instruments
.
Learne
we
all
therefore
who
are
the
souldiers
of
Christ
,
what
this
armour
is
,
how
to
put
on
and
use
the
same
.
The
parts
of
severall
pieces
of
which
impregnable
armour
of
proofe
are
six
in
number
,
largely
deciphered
and
described
by
the
Lord
himselfe
,
Eph.
6.
14
,
15
,
&c.
namely
a
girdle
,
a
breast-plate
,
shooes
,
a
shield
,
a
helmet
and
a
sword
.
A
helmet
for
the
head
,
a
breast-plate
for
the
middle
,
a
girdle
to
knit
them
together
,
shooes
for
their
feet
,
a
shield
for
their
left
hand
,
and
a
sword
for
the
right
,
of
each
particular
somewhat
.
SECT.
2.
1
Part
of
armour
.
The
Christians
girdle
.
Their
girdle
what
it
is
,
how
put
on
,
its
necessity
,
dignity
,
and
severall
parts
.
THe
first
piece
of
a
Christians
armour
is
the
girdle
of
truth
.
As
Martiall
men
of
war
have
a
fayre
,
strong
,
substantiall
girdle
wherewith
they
1
k●it
their
armour
fast
and
close
unto
them
,
and
keepe
the
severall
pieces
together
,
so
that
they
cannot
shake
or
loose
.
2
Tye
and
binde
their
loynes
thereby
holding
the
same
firme
,
and
their
bodies
sted
lie
,
that
they
may
be
able
to
stand
the
surer
and
h●ld
out
the
longer
.
3
And
hide
the
joynts
of
their
armour
that
they
may
not
be
seene
,
so
using
the
same
for
necessity
,
strength
,
and
ornament
,
as
we
may
see
,
Iob
12.
18
,
21.
33.
3.
Isa.
23.
10.
Even
so
the
Christian
souldier
,
hath
his
girdle
of
truth
,
namely
First
,
Truth
of
judgement
,
or
a
rectified
judgement
agreeing
with
the
Word
of
God
,
grounded
upon
it
and
warranted
by
it
,
desirous
by
it
to
be
reformed
,
wherein
it
hath
beene
mis-informed
,
to
receive
further
illumination
from
it
,
and
increase
of
saving
knowledge
by
it
,
remaining
sound
in
practicall
faylings
,
giving
no
warrant
to
any
decayes
,
2
Pet.
1.
12.
And
therefore
the
true
doctrine
of
the
Gospell
may
be
called
,
not
onely
true
doctrine
,
but
truth
it selfe
,
or
the
girdle
of
truth
,
it
being
to
the
soule
to
strengthen
it
,
as
a
girdle
to
the
body
of
a
souldier
in
warre
And
the
word
of
truth
,
Col.
1.
5.
because
all
truth
must
be
learned
out
of
it
,
as
for
example
.
1.
The
true
worship
of
God
in
generall
,
Mic.
6.
8.
He
hath
slewed
thee
O
man
what
to
good
:
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
&c.
2.
True
holinesse
and
sanctification
.
3.
True
faith
,
Heb.
11.
1.
Faith
is
the
substance
of
things
,
&c.
4.
True
love
,
1
Cor.
13.
4.
Charity
suffereth
long
and
is
kinde
,
charity
envieth
not
,
charity
vaunteth
not
it selfe
.
1
Ioh.
3
18.
5.
True
humility
,
Ioh.
13.
15.
For
I
have
given
you
an
example
that
you
should
do
as
I
have
done
,
Phil.
2.
13.
6.
True
meekenesse
,
Matth.
11.
29.
I
am
meeke
and
lowly
in
heart
.
7.
True
wisdome
,
Iam.
3.
17.
But
the
wisdome
that
is
from
above
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
,
&c.
8.
True
knowledge
,
Ioh.
17
3.
It
is
life
eternall
to
know
thee
and
him
whom
thou
hast
sent
.
Phil.
3.
8.
I
account
.
&c.
9.
True
hope
,
Rom.
8
24
For
we
are
saved
by
hope
,
&c.
10.
True
prayer
,
almes-deeds
and
fasting
,
Mat.
6.
11.
True
patience
,
Iam.
5.
10.
Take
my
brethren
the
Prophets
,
who
have
spoken
in
the
name
of
the
Lord
,
for
an
example
of
suffering
affliction
and
of
patience
,
Heb.
12.
2.
12.
True
righteousnes
,
Mat.
5.
20.
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
&c.
Secondly
,
Truth
of
heart
or
uprightnesse
and
sincerity
which
is
void
of
deceipt
and
counterfeting
,
which
assureth
a
man
that
his
sins
are
pardoned
,
Psal
32.
2.
That
his
waies
please
God
,
119.
2.
That
he
is
a
citizen
of
the
heavenly
Ierusalem
,
Ps.
15.
2.
24.
4.
Mat.
5.
8.
Which
interesseth
a
man
that
owns
and
possesseth
it
in
all
good
things
.
Which
covereth
a
multitude
of
sins
,
1
King
.
15.
14.
●
Chro.
16.
9.
Which
makes
Gods
graces
thrive
in
the
soule
,
Ioh.
1.
47.
And
the
enjoyer
thereof
to
approve
his
heart
to
the
searcher
of
al
hearts
.
Which
is
a
comfortable
cordiall
at
the
dismall
day
of
death
,
Isa.
38.
3.
And
makes
a
man
acceptable
with
the
Lord
,
Ps.
51.
6.
Without
which
no
true
repentance
.
Ioel
2.
12.
No
profitable
hearing
of
the
Word
of
God
,
Luk.
8.
12
,
13
,
14
,
15.
No
prevailing
prayer
,
Psal.
66
18.
And
without
which
the
most
glorious
and
glittering
actions
are
but
filthy
abominations
and
odious
hypocriticall
performances
.
Thirdly
,
Truth
of
speech
,
uttering
things
as
they
be
without
guilefull
fraud
&
falshood
the
mouth
agreeing
with
the
minde
&
matter
which
is
uttered
,
Ps.
15.
2.
Eph.
4.
●5
.
which
is
consonant
to
the
will
of
God
,
correspondent
to
the
end
of
speech
,
&
use
of
the
tongue
the
mindes
interpreter
.
The
contrary
whereof
is
not
of
God
,
1
Ioh.
2.
21.
but
of
the
divel
,
Ioh.
8.
44.
Condemned
by
Pagans
unacquainted
with
the
mysteries
of
salvation
:
Causing
the
lyar
to
loose
faith
&
not
to
be
credited
when
he
speakes
truth
:
provoking
God
to
wrath
&
indignation
,
Ps.
5.
6.
Depriving
of
that
matchlesse
crowne
and
incomparable
kingdome
of
glory
,
Rev.
22.
15.
And
plunging
into
that
hideous
and
horrible
insupportable
lake
of
fire
and
brimstone
,
Rev
,
21.
8.
Fourthly
,
Truth
of
action
when
deeds
are
just
being
done
truly
and
uprightly
when
there
is
fidelity
and
faithfullnesse
betweene
man
and
man
in
keeping
just
covenants
promises
and
bargaines
,
Psal.
15.
4.
1
Cor.
13.
6.
This
truth
of
judgement
,
heart
tongue
and
action
is
this
girdle
wherewith
the
Christian
souldier
must
be
girded
.
And
all
these
must
concurre
to
make
up
the
strength
and
beauty
of
the
same
.
Without
the
first
we
run
into
absurd
opinions
,
&
erronious
heresies
:
Without
the
second
we
are
guilty
of
grosse
&
damnable
hypocrisie
,
odious
&
abominable
to
God
and
good
men
.
Without
the
third
men
are
but
loth
some
lyars
speaking
against
their
mindes
&
consciences
:
And
without
the
last
diabolical
deceivers
and
odious
dissemblers
.
But
by
the
first
our
opinions
are
seasoned
and
made
sound
:
By
the
second
our
affections
are
reformed
and
rectified
.
By
the
third
our
communication
is
ordered
and
directed
:
By
the
last
our
conversations
are
guided
and
governed
.
All
which
conjoyned
make
up
the
first
piece
of
the
Christian
mans
armour
,
the
girdle
of
truth
.
1.
So
great
an
ornament
to
the
Christian
souldiour
that
it
honoureth
and
graceth
him
before
God
&
man
:
for
what
greater
beauty
to
religion
(
which
the
more
true
the
more
excellent
)
the●
sound●es
&
evidence
of
truth
?
what
greater
ornament
to
a
Saint
then
truth
&
singlenes
of
heart
winning
approbation
&
commendation
from
God
,
Act.
13
22.
What
Angelicall
eloquence
or
rhetoricall
discoursing
so
gracefull
&
praise-worthy
as
to
speake
truth
?
yea
and
what
doth
crowne
and
commend
a
man
so
much
as
honest
plaine
and
faithfull
dealing
.
2.
And
such
an
excellent
means
of
strength
,
that
it
links
,
holds
fast
&
couples
other
graces
of
Gods
spirit
together
,
and
so
upholds
the
Christian
souldier
.
Nothing
so
strong
as
truth
to
confirme
&
settle
the
judgement
of
man
.
Truth
of
heart
was
the
ground
of
Iobs
courage
&
constancy
,
Chap.
27.
5
,
6
gave
an
edge
&
quickni●g
to
Hezekiahs
prayer
,
Isa.
38.
3.
and
made
David
bold
to
appeale
from
mens
,
and
refer
himself
to
Gods
tryall
&
examination
,
Ps.
26.
1.
Truth
in
communication
flowing
from
sincerity
of
heart
,
not
any
by-respects
,
being
in
all
a
mans
speeches
,
concerning
matters
of
greatest
consequence
,
and
those
which
are
sleight
and
triviall
.
And
truth
in
conversation
,
proceeding
from
a
right
ground
and
extending
to
all
and
every
action
of
a
man
,
are
notable
encouragements
,
and
strong
supporters
to
pious
men
,
Iob
31.
5.
And
undeniable
demonstrations
,
that
the
heart
is
a
good
fountaine
,
the
sincerity
whereof
keepes
the
tongue
from
lying
,
and
the
whole
cariage
of
a
man
from
deceitfull
dissimulation
.
This
girdle
of
truth
being
both
beautifull
and
beneficiall
,
honorable
and
helpfull
,
adorning
and
assisting
,
for
strength
and
ornament
.
1.
You
who
are
not
furnished
with
this
defensive
ornament
,
do
you
buy
it
,
Pro.
23.
23.
Buy
the
truth
:
But
what
must
we
give
?
A
diligent
painefull
and
constant
endeavour
,
to
obtaine
this
holy
and
heavenly
trafique
.
1.
Search
the
sacred
Scriptures
diligently
:
frequent
the
Word
preached
conscionably
with
a
care
to
beleeve
&
conscience
to
obey
.
Is.
55.
1
,
2.
hide
&
treasure
up
the
word
in
your
hearts
carefully
,
Ps.
119.
11.
Let
it
dwel
in
you
plentifully
&
richly
in
al
wisdom
,
Col.
3.
16.
Let
Gods
heavenly
word
be
alwaies
a
light
to
your
feet
and
a
lanthorne
unto
your
paths
,
Psal.
119.
105.
And
your
continuall
constant
counsellours
,
Psal.
119.
24.
That
you
may
be
cleane
through
this
word
,
Ioh.
15.
3.
Being
purged
By
the
word
of
ex●ortation
,
from
slothfull
idlenesse
and
negligence
in
all
holy
and
sacred
duties
.
By
the
word
of
remembrance
from
sinfull
forgetfullnesse
.
By
the
word
of
consolation
from
dreadfull
desp●ration
and
di●fident
distrustfullnesse
in
Gods
mercies
and
Christs
merits
.
By
the
word
of
commination
,
from
presumptuous
and
obstinate
rebellions
.
By
the
word
of
reprehension
from
open
actuall
transgressions
in
word
or
deed
.
By
the
word
of
admonition
from
inclination
unto
evill
or
entrance
into
the
same
.
By
the
word
of
confutation
from
dangerous
and
damnable
errours
.
By
the
word
of
knowledge
or
instruction
,
from
spirituall
blindnesse
,
darknes
and
ignorance
in
those
things
which
ought
to
be
knowne
.
That
you
may
be
wiser
then
your
enemies
,
Psal.
119.
98.
have
more
understanding
then
your
teachers
,
Ver.
99.
And
understand
more
then
the
ancient
,
Ver
,
1●0
.
And
that
you
may
get
this
truth
in
judgement
,
the
true
doctrine
of
holy
writ
.
This
being
amiable
and
lovely
beyond
expression
,
Psal.
119.
97.
Sweet
and
luscious
beyond
comparison
,
Ver.
103.
precious
and
profitable
beyond
imagination
,
105.
162.
comfortable
and
cordiall
beyond
apprehension
,
Ver.
143.
This
being
truth
,
yea
the
word
of
truth
,
Ioh.
17.
17.
8.
31
,
32.
Colos.
1.
5.
It
containing
the
firme
and
sure
doctrine
,
and
teaching
the
true
way
to
attaine
eternall
salvation
.
So
that
.
Would
you
know
what
and
how
to
beleeve
?
That
will
instruct
you
.
Would
you
know
how
to
live
?
That
will
teach
you
.
Would
you
discerne
errours
?
That
will
enlighten
you
.
Would
you
amend
your
lives
?
That
will
perswade
and
prescribe
how
.
Would
you
find
Consolation
:
That
will
affoord
it
.
This
being
the
fountaine
of
truth
,
from
whence
flow
forth
the
blessed
streames
of
sacred
truth
by
the
Ministery
of
the
Word
.
This
being
also
part
of
this
girdle
of
truth
,
strengthening
and
adorning
the
soule
of
a
Christian
,
as
a
girdle
doth
the
body
of
a
souldier
in
warre
.
2.
Consider
how
vengeance
unconceiveable
pursues
as
his
proper
guerdon
the
glorying
hypocrite
.
He
shall
not
come
before
God
,
Iob
13.
16
,
He
heapes
up
wrath
,
36.
13.
And
he
is
most
,
wofull
,
Matth.
23.
And
how
mercy
inestimable
and
ineffable
attends
the
sincere
and
upright
man
.
See
one
place
for
instance
,
Psal.
84.
11.
The
Lord
will
give
grace
and
glory
,
&c.
Where
five
speciall
prerogatives
and
priviledges
of
such
men
are
set
downe
:
Two
metaphorically
,
Sun
and
Shield
,
and
three
other
familiarly
,
Grace
and
Glory
,
and
every
good
thing
.
The
Lord
who
is
resembled
to
a
Sun
in
regard
of
1.
The
purity
of
the
Sun
:
for
although
there
be
many
compound
and
mixed
lights
in
the
Church
;
yet
is
there
but
one
perfect
and
pure
:
although
many
dimme
and
obscure
,
yet
one
onely
cleare
and
without
darknesse
.
2.
The
singularity
and
soveraignty
of
the
Sun
compared
with
the
starres
:
He
being
that
one
and
onely
originall
,
essentiall
,
and
authenticall
light
and
spirituall
Sun
,
though
there
be
many
secondary
and
inferiour
,
or
instrumentall
lights
and
starres
in
the
Church
of
God
.
3.
The
sufficiency
,
He
alone
and
onely
he
being
able
to
give
sufficient
light
to
the
whole
Church
.
4
The
liberality
of
the
Sun
,
He
and
he
alone
gives
light
,
or
shine
to
all
.
5.
The
brightnesse
:
for
though
the
Sun
be
more
beautifull
,
bright
and
glorious
than
all
other
starres
:
yet
the
Lord
is
thousands
of
degrees
brighter
than
the
Sun
.
6.
The
stability
:
For
although
the
light
of
the
Sun
be
of
long
continuance
,
yet
the
light
of
the
Lord
lasteth
longer
,
even
for
ever
.
7.
The
efficacy
:
For
although
the
Sun
have
great
power
over
mens
bodies
,
and
workes
upon
them
both
by
his
light
,
heat
,
and
influence
,
yet
the
Lord
himselfe
hath
greater
power
over
their
soules
.
I
say
,
the
Lord
who
thus
is
resembled
to
the
Sun
,
is
their
Sun
;
that
is
,
illumination
,
direction
,
consolation
:
therefore
,
1.
Such
cannot
want
light
,
either
understanding
,
judgement
,
knowledge
,
or
comfort
,
life
,
strength
,
and
health
.
2.
The
Lord
will
guide
their
wayes
,
and
direct
their
thoughts
and
counsels
.
3.
The
Lord
will
comfort
them
in
all
their
afflictions
,
tribulations
and
persecutions
.
2.
The
Lord
is
their
shield
or
safety
,
protection
and
preservation
.
A
shield
he
is
,
not
artificiall
,
naturall
,
or
politicall
:
but
morall
,
spirituall
,
celestiall
,
soveraigne
,
sure
and
sufficient
.
Shielding
these
fore-named
,
by
his
mercy
and
favour
,
Psal.
5.
12.
61.
7.
By
his
powerfull
right
hand
,
Psal.
18
35.
By
his
omnipotent
arme
,
Psal.
44.
3.
By
his
faithfull
truth
,
Psal.
91
4.
And
by
his
grace
,
2
Cor.
12
9.
He
is
their
shield
,
to
beare
off
the
bitter
blowes
,
beat
back
the
direfull
darts
,
breake
the
furious
force
of
,
and
to
cover
,
shadow
,
and
save
from
the
empoysoned
stings
of
the
diabolicall
assaults
of
their
implacable
and
hellish
adversaries
.
The
Lord
is
their
shield
,
preserving
them
from
destruction
,
delivering
them
from
danger
and
distresse
:
so
that
no
weapons
of
the
wicked
,
nor
darts
of
Satan
can
harme
or
hurt
them
,
this
their
Shield
being
sure
,
sufficient
,
present
and
perpetuall
.
Great
therefore
is
their
happinesse
in
this
regard
;
for
,
having
God
their
shield
,
they
have
1.
The
most
bright
and
glorious
shield
,
which
doth
not
onely
delight
,
but
also
dazzle
the
eyes
of
those
that
do
behold
it
.
2.
The
most
ready
shield
,
alwayes
at
hand
to
help
,
succour
and
save
them
.
3.
The
most
durable
and
lasting
shield
,
which
cannot
be
wasted
or
worne
out
.
4.
The
strongest
and
surest
shield
,
which
will
never
shrink
.
1.
Earthly
shields
can
save
the
body
onely
;
this
both
body
and
soule
.
2.
Earthly
shields
save
and
shelter
from
bodily
darts
onely
;
this
from
spirituall
also
.
3.
Earthly
shields
save
and
shelter
from
some
kinds
of
bodily
dangers
,
this
from
all
.
The
Lord
will
give
them
[
](A08552-e25960-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
pitie
.
Noah
found
grace
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gen.
6.
8.
that
is
,
grace
or
mercy
,
Gen.
19.
19.
Thy
servant
hath
found
grace
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
grace
.
Take
the
word
for
the
actions
of
assisting
grace
,
as
namely
,
preservation
,
conservation
and
protection
.
Take
the
word
for
faith
and
repentance
,
which
amongst
saving
graces
are
the
most
principall
.
They
being
more
often
,
more
earnestly
,
and
more
universally
urged
and
inforced
,
than
any
other
,
in
the
Prophets
,
by
Iohn
Baptist
,
our
Saviour
,
and
his
Apostles
.
Take
it
for
those
greatest
works
of
grace
wrought
together
at
one
instant
;
namely
union
with
Christ
,
adoption
,
justification
,
conversion
.
Take
it
for
those
other
principall
graces
of
saving
knowledge
joyned
with
faith
,
John
17.
3.
Regeneration
,
Iohn
3.
5.
Spirituall
regiment
,
Rom.
8.
14.
Repressing
ill
motions
,
Gal.
5.
17.
Stirring
up
good
,
Isa.
11.
2.
Which
are
the
fruits
of
the
Spirit
,
Gal.
5.
22.
Amongst
the
which
these
are
in
number
of
the
best
,
sc.
an
utter
dislike
of
sinne
because
it
is
sinne
,
Rom.
7.
An
hungry
desire
to
be
at
unity
with
God
in
Christ
,
Psal.
4.
6.
And
the
gift
of
hearty
prayer
,
Zach.
12.
10.
Rom.
8.
26.
Sound
and
saving
comfort
in
distresse
,
as
in
outward
calamities
,
and
trouble
of
conscience
,
Rom.
5.
2
,
3.
Inward
,
spirituall
,
sound
and
saving
strength
to
do
the
waightiest
duties
of
a
mans
calling
,
as
are
these
and
such
like
following
.
1.
At
the
sight
of
his
sinnes
to
lift
up
the
hand
of
faith
to
heaven
,
and
to
catch
hold
of
Gods
mercy
in
Christ
.
2.
In
time
of
temptation
to
resist
the
same
,
being
as
hard
a
matter
as
for
drie
wood
to
resist
the
fire
.
3.
To
forsake
all
for
Christs
sake
.
4.
To
acknowledge
Gods
providence
,
to
rejoyce
in
it
,
to
rely
upon
it
in
the
want
of
ordinary
meanes
,
as
hard
a
thing
to
do
(
without
Gods
speciall
assistance
)
as
to
shake
the
whole
earth
.
Take
it
for
inward
or
outward
grace
with
God
or
men
,
which
the
upright
man
so
farre
enjoyes
.
That
though
he
is
not
gracious
with
all
,
yet
he
is
with
some
Though
he
is
not
great
in
favour
,
yet
he
is
in
some
.
Though
he
is
not
alwayes
,
yet
sometime
he
is
,
more
or
lesse
,
sooner
or
later
.
Though
nor
with
men
,
yet
with
God
.
Take
it
for
all
or
any
of
these
,
it
shewes
that
God
will
honour
those
that
honour
him
by
sincerity
and
uprightnesse
.
4.
The
Lord
will
crowne
the
upright
man
with
unspeakable
and
immortall
glory
.
Though
therefore
they
may
be
abject
in
vaine
mens
,
yet
are
they
most
glorious
in
Gods
eyes
.
Though
they
may
be
vile
in
the
eyes
of
vile
and
wicked
men
,
yet
are
they
not
in
the
eyes
of
all
.
Neither
are
they
altogether
base
,
but
in
part
honourable
and
glorious
.
Nor
alwayes
contemptible
,
but
somtimes
(
sooner
or
later
)
glorious
,
exalted
,
and
honoured
;
yea
they
shal
be
made
glorious
hereafter
,
and
exalted
above
the
heavens
.
5.
Lastly
,
the
Lord
will
increase
and
multiply
his
blessings
upon
the
righteous
more
and
more
,
so
that
whatsoever
good
things
the
godly
want
,
were
not
good
for
them
to
have
,
the
Lord
with-holding
no
good
thing
from
them
totally
,
finally
,
without
a
supply
,
if
it
be
good
for
them
.
3.
Have
a
continuall
desire
,
and
a
holy
unquenchable
thirsting
after
the
Word
,
to
grow
,
as
in
other
,
so
in
this
grace
of
sincerity
or
truth
of
heart
,
1
Pet.
2.
2.
As
new-borne
babes
desire
the
sincere
milke
of
the
Word
,
that
ye
may
grow
thereby
.
1.
New-borne
babes
desire
the
milkie
nourishing
breast
.
2.
They
desire
it
without
mixture
or
adulteration
.
3.
So
insatiably
and
uncessantly
,
that
though
you
chaunt
and
sing
to
them
as
melodious
lullabies
the
sweetest
voices
,
and
most
ravishing
harmonious
instruments
can
sound
by
art
and
nature
:
though
you
give
them
golden
garments
,
pearles
and
precious
stones
,
crownes
and
kingdomes
,
yet
they
regard
them
not
a
rush
,
neither
are
they
quieted
or
pacified
without
the
breast
,
by
such
golden
and
glittering
promises
or
performances
.
4.
Whereas
the
fruition
and
enjoyment
of
the
same
stils
their
lowdest
out-cries
.
and
fils
their
hearts
with
abundant
comforts
and
contentments
,
which
they
plentifully
testifie
by
their
smiling
countenance
:
,
and
other
childish
toyes
,
expressions
of
their
no
little
joy
and
gladnesse
.
5.
By
their
constant
and
continuall
sucking
such
sweet
and
savoury
nutriment
,
they
grow
in
comelinesse
and
courage
,
in
strength
and
stature
.
Thus
do
we
1.
Thirst
after
the
nourishing
milk
of
Gods
Word
.
2.
Desire
this
pure
Word
without
mingling
or
corrupting
.
3.
Let
no
inchaunting
syrenian
songs
of
worldly
delightfull
pleasures
,
nor
golden
offers
or
enjoyments
of
earthly
contentments
slake
or
asswage
your
earnest
longings
after
this
substantiall
,
sound
,
and
savoury
soule-feasting
food
.
4.
Let
the
possession
and
enjoyment
of
this
comfort
in
the
greatest
distresses
,
ravish
your
hearts
and
soules
with
unperishable
and
ineffable
consolations
.
Love
it
unconceiveably
beyond
expression
,
Psal.
119.
97.
Preferre
and
prize
it
above
thousands
of
gold
and
silver
,
Psal.
119.
72.
Rejoyce
in
it
more
than
in
great
spoyles
,
Vers.
162.
Relish
it
more
savourly
and
sweetly
than
honey
and
the
honey-combe
,
Vers.
103.
5.
Desire
it
,
labour
for
it
,
delight
in
it
,
to
get
and
increase
,
as
other
graces
,
so
this
of
sincerity
,
or
truth
of
heart
.
For
,
therefore
it
is
called
the
sincere
milk
,
because
it
is
not
mixed
with
errours
,
traditions
,
and
heresies
:
As
also
,
because
there
is
no
deceit
in
it
,
and
because
it
produceth
,
and
increaseth
sincerity
.
4.
Daily
and
diligently
examine
your
owne
hearts
,
which
are
as
evill
servants
with
whom
you
need
oft
to
reckon
;
and
like
waters
,
which
(
standing
)
are
ready
to
corrupt
.
That
by
this
carefull
and
conscionable
searching
and
sounding
of
them
,
and
those
other
meanes
,
you
may
get
this
truth
of
heart
.
3.
To
get
truth
in
speech
.
Consider
with
advised
circumspection
,
that
,
1.
This
is
the
precise
precept
and
commandement
of
your
most
absolute
Soveraigne
Lord
,
and
the
direct
will
of
your
good
God
and
gracious
Father
,
Psal.
15.
2.
Eph.
4
25.
2.
One
maine
end
of
speech
is
to
declare
and
expresse
the
meaning
of
the
mind
and
heart
.
3.
That
the
contrary
hereunto
,
namely
lying
,
is
dreadfull
and
damnable
.
1.
Being
the
Divels
darling
daughter
,
whose
father
he
is
,
Ioh.
8.
44.
2.
Being
severely
censured
and
sharpely
condemned
by
the
light
of
nature
in
meerely
morall
Heathen
men
.
A
sage
Garamant
in
an
Oration
he
made
to
Alexander
reporting
his
countrey
lawes
and
customes
,
said
:
We
ordaine
Dial.
l.
1.
c.
34.
that
all
men
and
women
speake
the
truth
in
all
things
,
and
if
any
be
taken
in
a
lie
,
committing
no
other
fault
,
that
immediatly
he
be
put
to
death
.
Amongst
the
Lawes
which
Periander
made
for
the
Corinthians
,
this
was
one
,
We
ordaine
and
command
,
that
if
any
man
Ch.
40.
or
woman
which
to
the
prejudice
of
another
shall
tell
any
lie
,
shall
for
the
space
of
a
moneth
carie
a
stone
in
their
mouth
:
for
it
is
not
meet
that
he
which
is
wont
to
lie
,
should
alwayes
be
authorized
to
speake
.
It
was
sacriledge
amongst
the
Philosophers
of
Athens
to
Pag.
62.
heare
a
lie
.
3.
Not
being
of
the
truth
.
No
lie
is
of
the
truth
,
1
Ioh.
2.
21.
Namely
,
not
of
God
,
who
is
truth
it selfe
,
and
the
Author
of
all
truth
in
his
creatures
,
Psal.
31.
5.
O
Lord
God
of
truth
.
Not
of
Christ
,
who
is
the
way
and
the
truth
,
Iohn
14.
6.
Not
agreeable
to
true
Religion
taught
and
contained
in
the
Gospell
which
is
truth
,
Gal.
3.
1.
Not
consonant
to
the
Word
of
God
containing
true
doctrine
,
therefore
called
truth
,
Ioh.
17.
17.
4.
Occasioning
many
formidable
fruits
and
execrable
effects
,
for
necessarily
and
inevitably
a
lyar
1.
Crackes
and
crusheth
so
farre
his
credit
,
that
he
loseth
faith
when
he
speaks
truth
.
2.
Abominably
abuseth
his
tongue
to
wrong
and
contrary
ends
.
3.
He
provokes
Gods
severe
wrath
,
Psal.
5.
6.
Thou
shalt
destroy
them
that
speake
leasing
.
Doing
that
which
is
abomination
to
him
,
Prov.
12.
22.
Lying
lips
are
an
abomination
to
the
Lord
.
4.
He
loseth
all
right
and
interest
in
the
tree
of
life
,
shuts
himselfe
without
the
Church
triumphant
in
heaven
,
to
have
part
and
portion
with
damned
rebels
and
reprobates
in
that
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
,
Rev.
21.
14
,
15.
and
21.
8.
How
like
you
this
you
licentious
lyars
?
You
'l
lie
for
advantage
to
cozen
and
cheat
men
in
buying
and
bargaining
,
to
defraud
your
brethren
,
to
cloke
your
other
horrid
impieties
:
to
hide
and
cover
other
mens
hainous
enormities
:
to
make
your selves
and
others
sport
,
and
merriment
;
or
to
harme
and
hurt
the
innocent
conversations
of
men
better
than
your selves
.
Do
you
like
your
infernall
father
?
Do
you
not
blush
for
shame
(
professing
Christianity
)
to
be
worse
than
Pagans
?
Doth
it
please
you
to
have
no
interest
in
God
,
nor
yet
to
be
credited
speaking
truth
?
If
so
,
go
on
:
yea
if
heaven
is
of
little
or
no
worth
with
you
,
and
if
you
so
much
desire
hellish
torments
.
Heare
the
Poet
and
Philosopher
speake
.
[
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.
91
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
as
hatefull
to
me
as
hell
,
who
thinkes
one
thing
and
speakes
another
,
saith
the
Poet.
[
](A08552-e26700-b)b
b
E●h
.
4.
Cap.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
lie
in
it selfe
is
vile
and
odious
,
saith
the
Philosopher
.
To
get
truth
in
cariage
and
in
your
outward
conversations
,
set
your selves
alwayes
in
Gods
presence
,
and
before
his
judgement-seat
.
Remember
that
from
his
all-seeing
presence
(
whose
eye
is
in
every
place
,
beholding
the
good
and
the
bad
,
Prov.
15.
3.
who
is
the
searcher
of
the
heart
and
reines
)
nothing
can
conceale
or
cover
either
your selves
or
your
closest
actions
:
Not
any
place
in
the
spacious
and
splendent
heavens
:
nor
any
dark
or
dismall
creek
or
corner
in
hell
so
horrible
and
hideous
;
nor
yet
any
nooke
or
hiding
place
in
the
utmost
parts
of
the
whole
earth
,
Psal.
139.
7
,
8
,
9.
For
he
is
privy
to
the
many
motions
,
into
and
from
all
places
:
to
every
way
and
passage
of
these
motions
:
yea
to
every
step
in
this
way
:
and
to
all
and
every
position
of
downe-sitting
,
up-rising
or
lying
downe
:
Ver.
2
,
3
,
4
,
5.
Yea
to
every
secret
thought
of
the
inmost
closet
of
the
heart
,
13.
15.
23.
Neither
can
any
part
or
parcell
,
degree
or
distinction
of
time
,
hide
from
him
to
whom
the
dreadfull
darkenesse
,
and
gladsome
light
are
both
alike
,
Psal.
139.
12.
and
a
thousand
yeares
gone
and
past
are
but
as
yesterday
;
and
therefore
Cains
cruell
crimson
crime
as
fresh
with
him
,
as
if
even
now
it
was
in
acting
.
Live
therefore
alwayes
in
Gods
presence
:
approve
your selves
and
your
severall
actions
to
God
,
that
as
Ioseph
,
so
you
all
may
be
upright
,
Gen.
39.
9.
true
and
honest
in
your
actions
.
2.
And
you
who
have
it
,
sell
it
not
,
Prov.
23.
23.
Make
not
a
sleight
reckoning
of
it
as
men
commonly
do
of
such
things
they
sell
.
Let
it
not
go
by
any
meanes
,
upon
any
condition
,
for
any
respect
,
let
not
Satan
that
subtill
serpent
,
let
no
adulterating
Priests
and
Iesuites
,
nor
any
other
imp
or
instrument
of
that
deceitfull
Divell
wrest
away
by
faire
enticements
,
plausible
arguments
,
or
bitter
persecution
,
this
girdle
of
truth
from
us
.
Object
.
1.
Let
them
say
that
truth
in
judgement
is
unnecessary
and
very
dangerous
.
2.
That
truth
in
heart
brings
inward
disquietings
,
outward
calamities
,
and
hard
and
harsh
censures
of
wise
and
worldly
men
.
3.
Let
them
say
there
is
no
living
in
this
loose
and
licentious
age
without
lying
.
4.
And
that
plaine
and
honest
dealing
will
die
a
beggar
;
and
live
in
scornefull
disgrace
,
and
reproachfull
obloquy
.
Yet
sell
it
not
,
part
not
with
it
,
let
it
not
go
,
hold
it
fast
:
for
,
Answ.
1.
The
Holy
Ghost
pronounceth
them
damned
,
who
believe
not
the
truth
,
2
Thess.
2.
1.
although
these
seducers
say
it
is
not
necessary
.
And
confidently
affirmeth
that
it
is
a
note
of
blessednesse
,
and
a
matter
of
rejoycing
to
suffer
for
the
truth
,
Matth.
5.
10
,
11.
Though
these
pronounce
it
perillous
.
2.
As
for
truth
of
heart
,
it
is
the
most
absolute
soveraigne
antidote
and
preservative
against
disturbing
desperation
,
Iob
27.
5
,
6.
A
most
strong
supporting
prop
and
pillar
to
uphold
a
man
in
the
midst
of
his
manifold
miseries
and
miscariages
:
and
a
most
cordiall
comforter
in
the
most
fearefull
distresses
,
Isa.
38.
3.
Remember
O
Lord
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
The
swaying
of
the
regall
Scepter
of
the
common-wealth
of
the
most
potent
and
politike
people
of
the
Iewes
,
Gods
peculiar
people
.
The
soveraigne
rule
and
command
over
a
nation
which
was
the
most
warlike
and
potent
under
the
cope
of
heaven
.
The
safe
conduct
of
many
mighty
vigilant
constant
guarders
.
The
advised
policie
and
deliberate
counsels
of
sage
Senatours
.
The
daily
and
diligent
attendance
of
heroicall
and
princely
Servitours
.
The
art
and
industry
of
the
most
learned
and
skilfull
Phisitians
.
The
most
curious
cates
,
costly
garments
,
harmonious
musicke
,
sweet
perfumes
,
and
all
other
delights
of
the
sonnes
of
men
,
which
do
most
abound
in
the
Courts
of
Kings
,
could
not
solace
Hezekiah
so
on
his
bed
of
sicknesse
,
as
did
the
soundnesse
and
sincerity
of
his
pure
and
perfect
heart
.
Neither
are
those
many
judgements
inflicted
upon
the
upright
,
tokens
of
Gods
irefull
indignation
,
but
of
his
fatherly
love
and
favour
,
Heb.
12.
6.
And
as
for
the
harsh
conceits
and
rash
contumelious
censorious
conclusions
of
other
men
,
they
may
not
dishearten
nor
cannot
dismay
an
upright
man
,
who
hath
boldnesse
towards
God
,
when
his
owne
heart
doth
not
condemne
him
,
1
Ioh.
3.
21.
3
And
as
for
those
pernicious
periclitations
proposed
against
plaine
dealing
and
true
speaking
,
they
are
not
reall
,
onely
pretended
,
witnesse
the
common
and
usuall
practises
of
most
men
,
desiring
to
deale
and
commerce
with
such
whom
they
are
perswaded
will
deale
truly
and
plainly
.
Witnesse
Gods
curse
against
gaine
gotten
deceitfully
,
Prov.
20.
17.
And
Gods
many
mercifull
favours
promised
to
the
upright
man
,
Psal.
.
1
12.
1
,
2
,
3
,
&c.
And
as
for
those
railing
reproaches
,
distrustfull
disgraces
,
and
virulent
upbraidings
for
vertue
and
uprightnesse
sake
,
they
are
but
as
so
many
radiant
and
refulgent
pearles
,
and
garnishing
gemms
fastly
joyned
and
firmly
fixed
,
to
our
immortall
crowne
of
joy
and
glory
.
SECT.
3.
The
Christians
Brest-plate
.
THe
second
peece
of
armour
you
souldiers
of
Christ
must
buckle
about
you
and
keepe
fast
,
is
,
the
brest-plate
of
righteousnesse
,
or
a
brest-plate
which
is
righteousnesse
,
that
is
,
a
study
and
endeavour
to
keepe
a
good
conscience
,
and
to
lead
a
holy
and
upright
life
,
in
the
generall
calling
of
Christianity
,
and
in
your
particular
vocations
This
is
not
righteousnesse
of
imputation
which
is
by
faith
:
but
of
imitation
,
an
excellent
fruit
flowing
from
the
former
,
consisting
in
godlinesse
towards
God
,
innocency
of
private
life
,
neighbourly
love
,
and
a
faithfull
performance
of
particular
duties
of
personall
callings
.
Say
not
beloved
brethren
,
that
this
righteousnesse
of
imitation
Object
.
Answ.
is
needlesse
,
where
that
of
imputation
is
enjoyed
:
This
being
a
necessary
inevitable
path-way
,
wherein
we
must
constantly
walk
to
attaine
eternall
salvation
,
Luk.
1.
75.
1
Cor.
6.
9.
No
unrighteous
person
,
&c.
This
being
necessary
to
testifie
our
obedience
,
to
witnesse
our
thankfulnesse
,
to
evidence
our
justification
and
election
,
to
manifest
our
faith
,
and
maintaine
our
cause
against
contradicters
cavills
:
as
that
is
needfull
to
apply
the
righteousnesse
of
Christ
,
and
support
our selves
against
our
manifold
imperfections
,
defections
and
wants
.
Say
not
beloved
brethren
,
that
this
righteousnesse
is
nothing
Object
.
worth
,
all
our
things
being
but
losse
and
dung
,
Phil.
3.
8.
and
our
righteousnesse
as
filthy
rags
,
Isa.
64.
6.
For
Answ.
though
in
it selfe
it
is
defective
and
opposed
to
Christs
righteousnesse
,
it
is
but
losse
:
Yet
as
it
is
a
heavenly
worke
of
Gods
holy
and
blessed
Spirit
,
as
it
proceedeth
from
a
regenerate
heart
purified
by
a
lively
faith
,
and
as
its
imperfections
are
covered
with
CHRISTS
perfect
righteousnesse
,
it
pleaseth
the
LORD
,
and
profits
the
Professour
.
Say
not
my
beloved
brethren
,
that
a
man
may
bee
too
just
or
righteous
,
Ecclesiastes
7.
18.
Bee
not
righteous
over
much
:
Which
words
may
seeme
at
the
first
sight
to
bee
A
needlesse
perswasion
,
in
regard
of
mens
cursed
corrupt
nature
,
neither
prone
nor
apt
to
wisedome
and
justice
.
A
causelesse
admonition
,
righteous
men
being
geason
,
Proverbs
28.
6.
A
witlesse
exhortation
in
regard
of
wise
mens
judgements
,
who
so
highly
commend
those
vertues
of
wisdome
and
righteousnesse
.
A
gracelesse
and
godlesse
kind
of
perswasion
or
precept
in
regard
of
the
counsell
of
the
Holy
Ghost
,
which
so
oft
and
earnestly
exhorts
,
perswades
,
and
provokes
men
to
the
study
and
practise
of
wisdome
and
righteousnesse
.
Yea
some
strange
paradox
of
a
Heathen
Philosopher
,
rather
than
a
parable
of
a
holy
and
heavenly
Preacher
.
Yet
in
truth
the
words
containe
a
double
dehortation
,
from
a
double
extremity
,
in
a
double
vertue
inforced
by
a
double
reason
drawne
from
a
double
danger
,
or
discommodity
depending
upon
the
foresaid
extremities
.
There
is
a
double
righteousnesse
or
justice
.
First
,
Theologicall
or
celestiall
,
which
is
also
1.
Active
,
wrought
or
infused
into
us
,
called
in
the
language
of
holy
Writ
1.
The
justice
or
righteousnesse
of
God
,
because
he
reveals
it
and
imputes
it
,
Rom.
3.
21
,
22.
But
now
the
righteousnesse
of
God
.
2.
The
righteousnesse
of
Christ
,
because
he
hath
merited
or
deserved
it
.
3.
The
righteousnesse
of
faith
,
because
faith
apprehendeth
it
,
and
applyeth
it
to
the
sinfull
soule
of
such
as
shall
be
saved
.
2.
Passive
,
altogether
freely
bestowed
upon
us
,
which
is
called
inherent
,
and
stiled
in
the
Scripture
the
righteousnesse
of
man
,
of
workes
,
of
the
law
.
Both
these
kinds
meeting
in
one
man
,
are
sometimes
implied
in
,
and
signified
by
one
word
,
the
same
which
is
here
used
.
Thus
was
Noah
a
just
man
,
Genes.
6.
Iob
,
Chap.
1.
8.
Zachariah
and
Elizabeth
,
Luk.
1.
Ioseph
,
Matth.
1.
were
just
men
.
And
in
this
sense
a
just
man
,
a
righteous
man
,
a
religious
man
,
a
godly
and
faithfull
man
are
all
one
.
Secondly
,
Civill
or
politicall
,
which
only
is
not
here
understood
,
but
both
kinds
probably
joyntly
.
1.
The
words
being
generall
,
and
generally
understood
,
they
comprehend
the
speciall
.
2.
Because
piety
is
the
ground
of
all
good
policy
,
celestiall
is
the
mother
of
civill
justice
.
3.
Because
Salomon
doth
oft
confound
precepts
of
piety
and
policy
.
4.
Because
the
beginning
of
that
wisdome
which
Salomon
commends
unto
us
in
all
his
bookes
,
is
the
feare
of
God
.
Therefore
those
words
are
to
be
understood
of
that
righteousnesse
also
which
reacheth
to
religion
.
But
if
so
:
How
agree
these
words
with
Salomons
wisdome
Object
.
els
where
?
Exhorting
,
perswading
,
and
earnestly
provoking
all
men
to
a
continuall
and
carefull
study
of
wisdome
and
justice
?
Is
Salomon
contrary
to
himselfe
?
Doth
hee
contradict
the
whole
course
of
Scripture
?
For
who
is
hee
among
the
Prophets
or
Apostles
,
Fathers
or
Philosophers
,
that
doth
not
exhort
to
a
contrary
course
?
To
grow
and
increase
,
to
studie
and
strive
for
perfection
,
both
in
knowledge
and
practice
of
honesty
,
piety
,
and
godlinesse
?
Salomon
neither
crosseth
others
nor
contradicts
himselfe
in
Answ.
this
place
:
For
,
here
he
disswades
Not
from
the
practice
of
piety
,
nor
yet
of
justice
and
equity
,
but
from
the
vaine
perswasion
of
them
.
Not
from
the
love
and
liking
of
the
same
,
but
onely
from
the
vaine
opinion
.
Not
from
the
inward
desire
nor
outward
endeavour
to
attaine
this
vertue
,
but
onely
from
the
deceiptfull
conceipt
of
it
.
Not
from
the
practice
of
righteousnesse
,
but
from
pride
in
it
.
Not
from
the
care
,
but
conceipt
of
it
.
Not
from
travailing
for
,
but
from
trusting
in
it
.
Not
from
sound
wisdome
or
justice
,
but
from
seeming
wisdome
,
and
a
seeming
shew
of
justice
that
is
fained
and
false
,
Ier.
9.
23.
Not
that
any
selfe-wisedome
can
bee
counted
too
little
,
or
any
seeming
justice
not
over-much
.
For
,
selfe-wisedome
and
seeming
justice
have
no
meane
,
but
are
themselves
the
extreames
of
true
and
sound
wisdome
and
justice
.
First
,
Some
are
righteous
or
religious
neither
in
shew
nor
substance
,
but
onely
in
name
,
as
vile
Belials
and
prophane
ungodly
men
.
Secondly
,
Some
in
shew
,
not
in
deed
,
as
hollow-hearted
halting
hypocrites
,
who
are
usually
too
just
,
being
strict
in
a
righteousnesse
they
frame
and
make
to
themselves
,
not
grounded
on
Gods
Word
,
Marke
7.
4
counting
such
things
to
be
sinne
,
which
by
Gods
law
are
not
made
sinne
,
being
censorious
busie-bodies
without
just
ground
or
warrant
.
Thirdly
,
Some
are
righteous
or
religious
in
deed
,
not
in
shew
,
as
weake
believers
.
Fourthly
,
Some
both
in
shew
and
substance
,
as
all
sincere-hearted
and
open
Professours
.
These
can
never
bee
too
just
:
For
,
in
true
righteousnesse
no
man
can
be
over-just
,
that
is
,
too
strict
in
avoiding
sinne
,
all
being
damnable
and
deadly
:
or
in
perf●rming
any
bounden
duty
,
he
being
to
give
an
account
of
them
all
.
Say
not
therefore
(
I
say
)
a
man
may
be
too
just
or
righteous
:
For
,
although
in
palpably
prophane
persons
,
there
is
too
little
righteousnesse
or
justice
,
too
much
in
Pharisees
,
Brownists
and
Papists
:
yet
they
who
go
along
by
the
Word
of
God
,
and
hold
close
to
it
,
the
rule
of
righteousnesse
,
cannot
be
over-just
,
or
over-righteous
.
And
although
scrupulous
superstition
,
Mar.
7.
2.
Glozing
hypocrisie
,
Matth.
7.
3
,
4
,
5.
And
blind
preposterous
zeale
,
Rom.
10.
2.
are
too
much
justice
,
by
which
men
are
too
religious
:
yet
in
the
sound
and
sufficient
practice
of
piety
,
observing
to
do
all
the
commandements
of
the
Lord
,
Deut.
6.
25.
fearing
God
and
keeping
his
commandements
,
Eccles.
12.
13.
Following
the
Lords
direction
in
his
Word
,
Mica
.
6.
8.
No
man
can
be
too
just
,
because
none
can
be
too
much
truly
religious
.
1.
You
honourable
and
venerable
Magistrates
,
the
Lord
Iehovahs
and
his
Lievetenants
,
our
dread
Soveraignes
Deputies
.
1.
Do
not
you
by
impunity
encourage
wicked
men
to
mischiefe
,
for
thus
doing
,
you
not
onely
incite
to
iniquity
,
but
also
make
the
Land
guilty
of
sinne
,
and
the
inhabitants
liable
to
Gods
judgements
,
Deut.
19.
10.
20.
1
King
.
20.
4.
Numb
35.
31
,
32
,
33
,
34.
2.
Doe
not
you
(
like
those
corrupt
governours
of
Israel
,
1
Kings
21.
and
prophane
perplexed
Pilate
,
Iohn
9.
10
,
11.
)
sit
in
judgement
upon
the
righteous
,
and
give
sentence
of
condemnation
against
the
innocent
:
For
,
so
doing
,
you
sinne
against
charity
,
which
believeth
all
things
.
Against
justice
,
which
would
have
the
good
preserved
and
protected
.
Against
the
common-wealth
,
each
good
man
being
a
common
good
.
And
against
God
,
such
being
the
apple
of
his
eye
,
Zach.
2.
8.
3.
Doe
not
you
by
suborning
,
supporting
,
or
setting
others
on
worke
,
harme
the
guiltlesse
:
For
,
so
doing
,
your selves
should
be
chiefe
actors
and
agents
.
As
David
slew
Vriah
with
the
sword
of
the
children
of
Ammon
,
2
Sam.
12.
9
,
10.
11.
15.
4.
Do
not
you
suffer
others
to
condemne
or
kill
,
to
harme
so
doing
you
are
accessaries
at
least
,
Exod.
2●
.
29.
Deut.
22.
8.
Io
〈…〉
9.
12
,
13
,
17.
Prov.
2●
.
11
,
12.
5.
D
〈…〉
not
by
inhumanitie
and
crueltie
oppresse
the
inferiour
helpelesse
men
.
For
so
doing
,
you
will
fill
y
〈…〉
h●gh
with
bloud
,
Isa.
1.
15.
Swallow
up
the
〈…〉
Amos
8.
4
▪
7.
Ear
up
people
like
bread
,
Psal.
14.
4.
53.
4.
And
procure
many
bitter
pitteou●
cries
to
God
and
men
against
you
,
●ch
.
5
1.
11.
13.
But
doe
you
deale
justly
and
uprightly
in
your
jurisdictions
.
Loving
righteousnesse
and
hating
iniquity
,
Exod.
18.
21.
Psal.
45
▪
7.
Having
your
●ares
open
to
the
crie
of
the
poore
,
Proverbs
31.
8
,
9.
Regarding
〈◊〉
〈◊〉
although
they
try
〈◊〉
,
〈◊〉
31.
8.
Giving
sentence
according
to
tr●th
and
equity
.
Executing
judgement
according
to
truth
given
.
That
so
you
may
imitate
the
Lord
Ieho●i●
,
whose
person
you
represent
.
That
so
you
may
follow
your
pi●us
for●
〈◊〉
,
Luke
23.
50.
and
testifie
your
sincere
obedience
to
Gods
soveraigne
commandements
,
Zach.
●
.
16.
2.
You
fathers
begetting
,
1
Cor.
4.
14.
Mothers
travailing
in
birth
,
Gal.
4.
19.
And
N●●ses
,
●
Thes.
●
.
Feeding
soules
to
eternall
life
:
You
Shepheard●
to
draw
w●ter●
ou●
of
the
We●
of
salvation
,
not
for
beasts
,
but
men
:
not
for
bodies
,
but
for
soules
:
not
for
sinners
,
but
for
Saints
.
You
Ambassadours
of
the
Lord
of
glory
,
co-workers
with
,
and
labourers
for
God
:
Angels
of
the
Churches
,
salt
of
the
earth
▪
light●
of
the
world
;
and
men
of
God
.
Let
us
〈◊〉
either
▪
1.
By
pining
,
causing
Gods
people
to
be
cut
off
and
destroyed
for
lack
of
knowledge
,
Hos.
4.
6.
2.
By
pernicious
p●●s●●ing
▪
departing
out
of
the
way
,
causing
many
to
stumble
at
the
law
,
corrupting
the
couenant
of
Levi
,
Mal.
●
.
8.
Teaching
〈◊〉
〈◊〉
for
sacred
truths
.
Mi●ing
and
mingling
the
dreggy
lee●
of
our
owne
●rossie
devices
,
amidst
the
delicate
divine
doctrine
of
the
omnipotent
,
omniscient
,
unchangeable
Iehovah
.
Like
those
corrupt
glossers
,
who
taught
as
truth
that
swearing
by
the
Temple
was
nothing
,
by
the
gold
thereof
a
great
offence
,
Mat.
13.
18.
3.
By
slothfull
negligence
,
occasioning
the
keene
and
glittering
sword
of
divine
displeasure
to
sweepe
away
obstinate
offenders
in
their
iniquities
.
And
justly
incensing
the
incomprehensible
Iehovah
to
require
their
bloud
at
our
(
his
watchmens
)
hands
,
Ezek.
33
6.
4.
By
over-lading
our
faint
and
feeble
brethren
with
the
●nerous
burdens
of
unnecessary
things
,
thereby
incurring
the
inevitable
woe
of
the
Lord
Iesus
,
Luke
11.
46.
And
the
sharp
check
and
controll
of
that
ancient
Primitive
Apostolicall
Synod
,
Acts
15.
10.
28.
5.
By
corrupt
contagious
counsell
and
evill
example
,
stumbling
,
scandalizing
or
weakening
our
brethren
,
Rom.
14.
21.
Gal.
2.
13.
1.
But
let
us
imitating
the
Lords
holy
Prophets
,
1
Sam.
12.
19.
23.
His
well-beloved
blessed
Sonne
that
great
and
faithfull
shepheard
,
Ioh.
17.
And
his
pious
Apostles
,
1
Tim.
2.
1.
Pray
without
c●asing
for
the
Lords
people
.
2.
Let
us
obeying
those
sacred
injunctions
so
frequently
incul●●ted
in
sacred
Writ
,
Feed
my
lambes
,
Feed
my
sheep
,
●r●ach
in
season
,
and
out
of
season
.
That
is
,
preach
on
times
set
and
appointed
:
When
people
are
willing
and
forward
to
heare
:
and
when
occasion
is
offered
,
this
being
in
season
.
Yea
out
of
season
,
namely
,
at
times
extraordinary
,
or
when
people
are
backward
to
heare
.
For
,
their
backwardnesse
cannot
excuse
our
negligence
.
Our
labour
is
with
God
though
lost
with
men
,
Isa.
49.
14
:
We
must
speake
although
they
will
not
heare
,
Ezek.
2.
5.
That
we
may
magnifie
the
riches
of
Gods
mercies
,
justifie
his
righteous
judgements
,
leave
them
without
excuse
,
Ezek.
2.
5.
and
save
our
owne
soules
.
3.
Let
us
be
carefull
of
the
salvation
of
all
and
every
one
that
is
committed
to
our
charge
.
Being
carefull
to
keepe
our selves
free
from
the
bloud
of
all
men
,
Acts
20.
26.
Namely
of
all
with
whom
we
stand
charged
,
to
wh●●
we
are
sent
,
and
amongst
whom
we
come
,
keeping
back
nothing
,
either
Precept
or
Law
,
Promise
or
Gospell
:
either
words
of
instruction
,
exhortation
,
admonition
,
co
〈…〉
ion
,
consolation
,
or
nothing
which
is
necessary
or
profitable
to
salvation
:
But
shewing
unto
them
all
the
counsell
of
God
,
namely
,
his
revealed
will
in
his
Word
,
truly
,
soundly
and
sufficiently
,
although
we
cannot
wholly
,
throughly
,
and
perfectly
.
4.
Let
us
be
examples
to
our
flocks
,
in
word
,
in
conversation
,
in
charity
,
&c.
1
Tim.
4.
12.
That
they
may
be
followers
of
us
,
and
we
of
Christ
,
1
Cor.
11.
1.
3.
Yea
let
every
particular
Christian
in
his
severall
calling
,
faithfully
performe
the
duties
thereof
.
That
so
both
they
,
we
,
and
you
may
serve
God
,
not
onely
in
the
generall
calling
of
Christianity
,
endeavouring
therein
to
live
uprightly
,
walking
in
the
righteous
statutes
of
God
.
But
also
in
respect
of
our
particular
functions
,
Rom.
1.
9.
Doing
the
duties
of
our
personall
callings
to
the
glory
of
God
,
and
the
good
of
his
people
in
Church
and
common-wealth
.
That
so
we
may
not
onely
be
free
from
the
Divels
,
(
for
he
armes
his
souldiers
with
oppression
,
cruelty
,
deceipt
,
false
weights
and
measures
usually
,
&c.
)
but
also
weare
Gods
brest-plate
,
which
is
love
,
mercy
,
godly
and
faithfull
dealing
to
our
brethren
with
a
good
conscience
,
as
Iacob
towards
Laban
,
Genes.
31.
37.
And
Samuel
,
1
Sam.
12.
7.
Zachary
and
Elizabeth
,
Luke
1
6.
Io●
●1
.
And
Paul
who
endeavoured
to
keepe
a
good
conscience
towards
God
and
all
men
,
Acts
24.
16.
Put
therefore
this
armour
into
your
breasts
,
that
is
,
your
hearts
,
that
so
your
hearts
being
upright
,
they
may
teach
our
eyes
to
see
,
our
eares
to
heare
,
our
tongues
to
speake
,
our
feet
to
go
,
our
hands
to
labour
,
and
all
according
to
righteousnesse
in
the
sight
of
God
and
man
.
That
by
abstaining
from
all
evill
,
and
doing
●ight
every
M●t.
good
duty
,
the
two
essentiall
parts
of
this
breast-plate
of
righteousnesse
.
1.
Our
mighty
Lord
and
dread
Soveraigne
Iehovah
;
whose
souldiers
we
are
,
and
whom
we
serve
,
may
be
honoured
,
Mat.
5.
16.
2.
We
may
beautifie
and
adorne
our
noble
Christian
profession
thereby
.
1.
Winning
even
wicked
ones
,
who
as
yet
are
without
,
1
Pet.
3.
1.
2.
Strengthening
and
confirming
those
our
brethren
which
stand
,
1
Thess.
1.
6
,
7.
3.
Procuring
a
good
name
in
Gods
Church
while
wee
live
,
2
Cor.
8.
18.
And
a
blessed
memorie
after
death
,
Prov.
10.
7.
4.
Stopping
the
mouthes
of
barking
Belials
,
making
them
ashamed
to
speake
evill
of
us
,
1
Pet.
3
,
16.
3.
We
may
be
assured
of
our
effectuall
calling
and
spirituall
adoption
,
1
Iob.
2.
9.
and
ascertained
of
our
eternall
election
and
salvation
,
2
Pet.
1.
10.
4.
And
preserved
from
being
mortally
wounded
by
sin
:
for
where
the
breast-plate
is
well
put
on
,
sin
hath
no
power
to
kill
downeright
;
this
being
as
contrary
to
sin
,
as
water
is
to
fire
.
SECT.
4.
The
Christians
shooes
.
Their
shooes
,
what
they
are
,
and
how
usefull
.
THe
third
piece
of
this
armour
is
the
preparation
of
the
Gospell
wherewith
you
must
have
your
feet
shod
.
The
feet
of
the
body
its
lowest
members
the
organs
and
instruments
of
motion
of
supporting
the
same
,
carying
it
from
place
to
place
,
being
safe
kept
and
guided
,
uphold
the
body
,
passing
through
or
over
many
rough
or
ragged
waies
,
hard
and
harsh
passages
.
Whereas
if
these
are
maimed
,
naked
or
unfenced
(
although
the
other
parts
have
sufficient
furniture
)
man
marcheth
forward
especially
if
through
thorny
and
craggie
paths
,
and
against
the
keene
and
glittering
,
the
sharpe
and
piercing
swords
,
speares
and
pikes
of
inraged
foes
,
limpingly
,
fearfully
,
uncomfortably
,
and
dangerously
desperately
.
Hence
is
it
that
we
all
are
carefull
enough
to
fence
and
guard
our
feet
and
leggs
with
shooes
,
bootes
,
and
other
such
commodious
defences
,
against
such
miseries
and
inconveniences
,
hurts
and
incumbrances
those
members
(
and
in
regard
of
them
our
bodies
)
are
incident
and
liable
unto
.
And
martiall
men
(
as
we
see
in
Goliah
,
1
Sam.
17
6
)
they
have
their
leg-harnesse
to
safeguard
and
protect
their
leggs
,
and
feet
from
hurts
and
wounds
,
least
these
being
battered
and
broken
,
harmed
and
hurt
,
and
able
to
stand
no
longer
themselves
should
dangerously
perish
.
The
will
;
affections
,
desires
,
cares
and
endeavours
of
the
soule
(
its
feet
,
these
being
the
beginning
of
our
actions
as
feet
are
the
instruments
of
motion
:
these
carying
our
mindes
up
and
downe
as
feet
do
our
bodies
)
are
to
be
looked
unto
,
when
we
goe
into
the
house
of
the
Lord
,
Eccles.
5.
1.
We
are
to
ponder
the
path●
of
these
our
feet
and
remove
them
from
evill
,
Pr●
.
4.
26
,
27.
To
make
Gods
Word
a
light
and
lampe
unto
these
our
feet
,
Psal.
119.
105.
To
desire
the
Lord
to
uphold
our
going
in
his
paths
that
these
footsteps
do
not
slip
,
Psal.
17.
5.
And
to
have
them
shod
with
the
preparation
of
the
Gospell
of
peace
.
That
like
as
shooes
defend
and
cover
our
feet
from
thor●es
,
cold
,
and
other
injurious
hurts
and
hinderances
to
which
they
are
subject
,
and
make
them
more
apt
and
able
to
travaile
safely
and
securely
in
the
way
.
So
the
Gospell
of
peace
armeth
and
prepareth
the
feet
,
or
affections
of
a
Christian
souldier
,
to
passe
undauntedly
through
the
manifold
sharpe
dangers
and
difficulties
of
the
way
:
defending
▪
them
from
the
hellish
rage
and
malice
of
Sathan
and
his
cruell
complices
,
and
guiding
them
in
the
happy
and
heavenly
journey
to
the
kingdome
of
God
.
What
though
many
carelesse
Christians
want
this
weapon
being
naked
and
barefoot
,
or
too
slenderly
shod
to
endure
and
abide
all
the
galling
girds
,
and
bitter
b
〈…〉
t
s
of
Sathans
side
?
What
though
many
are
shod
by
the
Divell
with
his
shooes
,
sc.
a
preparation
against
the
Gospell
,
to
afflict
Gods
Church
,
punish
his
children
,
persecute
his
servants
,
speake
evill
of
them
and
slander
the
Gospell
?
Yet
let
us
the
souldiers
of
Christ
be
carefull
that
our
feet
may
be
stedfast
and
safe
;
for
if
our
legs
be
wearied
and
wounded
,
brused
and
beaten
,
we
cannot
goe
a
souldiers
pace
,
nor
fight
the
Christian
warfare
.
Professe
we
therefore
the
Gospell
of
God
so
that
if
God
call
us
to
misery
,
to
death
,
we
may
be
prepared
to
goe
,
and
suffer
rebukes
and
taunts
,
death
and
distresses
,
any
thing
all
things
for
the
Gospells
sake
.
Or
be
we
shod
with
the
preparation
of
the
Gospell
of
peace
;
so
called
.
Because
it
worketh
atonement
with
God
:
peace
with
our
brethren
,
and
with
our
owne
consciences
.
Called
the
preparation
,
not
onely
because
it
prepares
and
makes
us
ready
for
the
comming
of
Christ
;
but
also
because
it
prepareth
us
to
suffer
all
adversity
and
trouble
for
the
Gospell
.
Is
it
necessary
O
you
souldiers
of
Christ
to
perswade
you
Motive
1.
to
be
shod
with
the
preparation
of
the
Gospell
of
peace
?
Sure
I
am
each
reasonable
man
knowing
the
feet
to
be
naturally
so
nice
and
tender
that
if
we
goe
abroad
barefoot
stones
will
hurt
them
,
thornes
will
pricke
them
:
and
perceiving
the
necessary
use
of
shooes
to
cover
and
keepe
our
feet
from
such
like
incommodious
inconveniences
,
is
carefull
to
have
these
members
well
fortified
,
fenced
and
shod
,
that
he
may
goe
on
with
boldnesse
and
courage
whatsoever
the
way
be
.
And
shall
not
every
souldier
of
Christ
being
to
passe
through
a
very
hard
,
harsh
,
and
rough
way
,
full
of
disgracefull
reproches
;
troublesome
taunts
▪
variety
of
vexations
,
terrible
temptations
:
many
times
full
of
persecutions
by
tortures
and
torments
,
losse
of
goods
,
lives
and
liberties
,
and
all
sorts
of
afflictions
,
more
harsh
and
grievous
to
a
naked
heart
and
soule
,
then
thorne●
and
thistles
,
briars
and
brambles
to
bare
and
unguarded
feet
:
be
as
carefull
to
have
his
soule
well
armed
,
and
fenced
with
the
preparation
of
the
Gospell
of
peace
(
without
which
there
is
no
possibility
of
going
on
,
much
lesse
of
holding
out
in
that
way
)
that
so
he
may
not
onely
dare
to
adventure
into
,
but
also
endure
to
hold
out
in
this
way
so
hard
and
harsh
,
passing
with
undaunted
courage
through
all
the
tempestuous
,
and
terrible
troubles
,
of
this
malicious
and
maligning
world
?
Thus
armed
and
shod
,
the
Lords
valiant
Worthies
in
all
ages
have
passed
through
the
piercing
pike●
of
the
most
outragious
opposing
occurrences
,
of
their
many
and
maligning
enemies
,
not
daunted
with
nor
dreading
,
but
couragiously
enduring
,
the
bitter
blasts
and
brunts
of
scornes
and
scourges
,
of
bonds
and
prisonments
,
of
fire
and
faggots
,
and
innumerable
sundry
kindes
of
crosses
,
to
which
from
time
to
time
they
have
beene
brought
.
2.
As
the
want
of
shooes
in
such
places
where
they
are
of
necessary
and
important
use
,
and
may
be
had
is
shamefull
and
unseemely
:
And
as
cleane
and
decent
shooes
fit
for
our
feet
,
and
thereto
closely
tyed
,
are
an
ornament
,
docking
and
adorning
our
bodies
;
So
(
as
the
Laodicean
Church
being
poore
,
blinde
,
and
naked
,
was
wretched
and
miserable
,
Rev.
3.
17.
)
it
is
a
shamefull
and
sordid
thing
,
for
us
Christian
souldiers
who
have
so
long
and
with
such
liberty
enjoyed
the
Gospell
,
not
to
be
shod
with
the
preparation
of
the
Gospell
of
peace
.
Whereas
these
spirituall
shooes
dec●e
beautifie
and
adorne
our
steps
and
goings
,
making
our
waies
and
workes
seemely
and
right
,
Cant.
7.
1.
That
therefore
we
may
be
alwaies
really
and
readily
prepared
and
protected
against
all
the
sorts
and
severall
kindes
of
troubles
and
temptations
.
1.
So
that
they
never
finde
us
unfitted
and
unfurnished
,
Io●
3.
25.
2.
So
that
we
be
not
dismayed
with
their
dread
,
nor
overwhelmed
with
their
weight
,
2
Cor.
4.
8
,
9.
3.
So
that
we
be
not
distracted
nor
discomfited
in
the
midst
and
most
of
them
,
but
more
then
conquerors
in
all
these
things
,
Rom.
8.
●7
.
4.
So
that
our
consolations
may
abound
by
Christ
as
the
sufferings
of
Christ
abound
in
us
,
2
Cor.
1.
5.
5.
So
that
we
may
be
strengthened
and
enabled
to
cheare
up
and
consolate
others
groaning
under
like
burdensome
pressures
,
2
Cor.
1.
4
6.
6.
So
that
wee
may
stand
out
to
the
end
to
fight
a
good
fight
,
to
finish
our
course
and
obtaine
the
crowne
of
righteousnesse
,
2
Tim.
4
7
,
8.
Let
us
be
carefull
to
have
our
f●et
sh●d
with
the
preparation
of
the
Gospell
of
peace
.
SECT.
5.
The
Christians
shield
.
Their
shield
,
its
excellency
,
necessity
,
and
their
duty
concerning
the
same
.
THe
fourth
piece
of
the
armour
of
righteousnesse
,
is
the
shield
of
faith
.
A
shield
is
a
defensive
instrument
of
war
▪
to
award
and
keepe
off
the
blowes
of
an
enemy
,
having
a
fourefold
use
;
namely
,
1.
To
receive
and
beare
blowes
and
strokes
.
2.
To
beate
backe
darts
,
arrowes
,
stones
,
and
bullets
,
&c.
3
To
breake
the
force
of
swords
,
halberds
,
&c.
●4
.
To
cover
,
save
and
shadow
the
whole
body
.
Thus
good
Magistrates
are
shields
(
Psal.
47.
9.
The
shields
of
the
earth
belong
unto
God
)
being
instruments
of
safety
and
defence
to
the
good
.
Thus
God
is
a
shield
(
Gen.
15.
1.
I
am
thy
buckler
.
Psal.
18
▪
2.
The
Lord
is
my
buckler
)
to
those
which
trust
in
him
,
Psal.
18.
30.
Thus
is
faith
a
shield
bearing
off
and
beating
back
the
fierce
temptations
of
Sathan
,
as
carnall
confidence
,
presumptuous
security
,
distrustfull
infidelity
,
and
other
fierce
darts
of
the
world
,
the
flesh
and
the
divell
.
I
having
formerly
spoken
unto
you
of
this
most
necessary
,
profitable
and
comfortable
,
of
this
first
and
mother
grace
of
graces
,
most
of
all
setting
forth
Gods
glory
,
acknowledging
his
wisedome
,
truth
,
power
,
holinesse
,
justice
and
mercy
,
in
another
discourse
,
namely
of
the
society
of
Saints
,
much
I
will
not
,
yet
some
things
I
must
needs
speake
of
this
capitall
grace
and
head
vertue
.
First
,
Although
many
prophane
persons
and
popishly
perswaded
thinke
and
say
,
that
so
much
preaching
and
learning
of
faith
is
a
let
and
hinderance
to
good
workes
,
making
men
carelesse
of
piety
and
charity
.
Little
considering
the
certainty
of
that
irreprehensible
divine
truth
,
Heb.
11.
6.
Without
faith
it
is
impossible
to
please
God
.
For
1.
Vpon
whom
Gods
wrath
abideth
,
they
cannot
please
God
.
But
Gods
wrath
abi●es
upon
all
mis-beleevers
,
Ioh.
3.
36.
2
Without
Christ
it
is
impossible
to
please
God
.
But
without
faith
no
man
can
have
Christ
,
Ephes.
3.
12.
17.
3.
Without
Gods
spirit
it
is
impossible
to
please
God
.
But
without
faith
no
man
can
have
Gods
spirit
,
Gal.
3.
2.
4.
Without
the
root
there
can
be
no
fruit
.
But
faith
is
the
root
of
all
acceptable
obedience
,
Heb.
11.
4.
5.
They
who
are
in
the
state
of
reprobates
cannot
please
God
.
But
all
that
have
not
faith
are
in
that
state
,
2
Cor.
13.
5.
6.
They
who
are
dead
in
trespasses
and
sins
cannot
please
God
.
But
all
who
want
faith
are
dead
in
trespasses
and
sinnes
,
Ephes.
2.
1
,
2.
7.
Those
whose
consciences
are
defiled
cannot
please
God
.
But
all
who
want
faith
even
their
consciences
are
defiled
,
Tit.
1.
15.
Secondly
,
Although
godlesse
Atheists
conceive
faith
to
be
some
fained
fiction
,
or
some
unnecessary
thing
,
for
discourse
and
disputation
onely
,
little
considering
That
it
is
most
precious
and
excellent
,
2
Pet.
1.
1.
1.
In
the
account
and
estimate
of
the
most
wise
un-erring
and
omniscient
Lord
Iehovah
,
with
whom
faith
finds
favour
,
Mat.
8
13.
15.
28.
2.
In
the
estimation
and
judgement
of
the
sanctified
and
illuminated
people
of
God
affirming
,
and
professing
that
faith
is
more
pretious
then
gold
,
1
Pet.
1.
7.
3.
In
regard
of
the
giver
,
and
doner
,
God
himselfe
,
Phil.
1.
29.
4.
In
regard
of
the
worker
,
Gods
sacred
and
holy
Spirit
.
5.
In
regard
of
the
instrumentall
meanes
whereby
it
is
wrought
,
the
Word
of
God
,
Rom.
10
14.
this
being
a
most
precious
and
excellent
thing
.
1.
Containing
in
it
most
pure
,
and
precious
promises
,
Heb.
8.
6.
2.
Being
compared
to
things
most
excellent
and
eminent
,
namely
A
rich
treasure
,
and
pretious
pearle
,
Mat.
13.
44
,
45.
An
heritage
,
and
thousands
of
gold
and
silver
,
Psal.
1
9.
111.
72.
6.
In
regard
of
the
object
,
Christ
Iesus
himselfe
blessed
for
ever
,
Act.
16.
31.
7.
In
regard
of
the
ground
of
faith
,
the
promises
in
the
Gospell
;
which
promises
are
of
the
greatest
blessings
,
2
Cor.
6.
16
,
18
1
Tim.
4.
8.
2
Tim.
4.
8.
And
the
surest
promises
tha●
can
be
made
,
2
Cor.
1.
20.
Heb.
10.
23.
8.
In
regard
of
the
use
and
end
thereof
,
the
salvation
of
our
soules
,
1
Pet.
1.
9.
Thirdly
,
Although
sottish
,
and
secure
ignorant
people
,
and
loose
,
licentious
,
and
lewd
lossels
content
themselves
with
that
false
,
fained
,
and
barren
faith
which
is
fruitlesse
and
unworking
:
yea
,
and
boast
,
and
glory
too
,
that
they
beleeve
as
well
as
the
best
;
Although
this
their
faith
is
onely
a
naturall
perswasion
which
they
had
from
the
wombe
,
and
suckt
from
the
breasts
:
not
that
extraordinary
speciall
gift
of
God
,
Phil.
1
29.
by
the
sanctified
use
of
the
ordinary
meanes
,
Rom.
10.
14.
Although
this
their
faith
is
idle
,
and
unfruitfull
,
neither
purifying
their
hearts
,
nor
sanctifying
them
throughout
,
nor
enabling
them
to
resist
sin
,
and
Sathan
.
So
that
although
they
beleeve
as
well
as
the
best
in
their
owne
conceipt
,
yet
they
live
as
bad
as
the
worst
.
1.
Little
considering
,
that
though
faith
alone
doth
justifie
,
yet
justifying
faith
is
not
alone
.
Faith
without
workes
being
a
vaine
,
and
unprofitable
faith
,
Iames
2.
14.
A
dead
and
livelesse
faith
,
Iames
2.
17.
26.
A
fained
and
false
faith
,
Iam.
2.
●0
.
And
the
faith
of
Dive●ls
,
Iam.
2.
19.
2.
Little
considering
that
saving
graces
are
not
to
be
severed
each
from
other
,
but
carefully
and
continually
to
be
knit
together
,
2
Pet.
1.
5.
8.
3.
Little
considering
that
saving
graces
are
energeticall
,
operative
,
or
stirring
,
and
working
graces
.
So
that
vertue
shewes
it selfe
in
action
;
Knowledge
practiseth
obedience
.
Temperance
restraines
the
appetite
.
Godlinesse
desires
,
and
endeavours
to
please
God
in
all
things
.
Brotherly-kindnesse
exerciseth
well-wishing
,
well-speaking
,
and
well-doing
.
And
faith
workes
by
love
.
4.
Little
considering
that
saving
graces
are
gainefull
and
fruitfull
graces
,
gaining
glory
to
God
;
good
to
the
Church
;
Sonnes
to
the
Father
;
Subjects
,
Servants
,
Sheepe
,
and
Soules
to
Christ
,
as
hee
is
a
King
,
Lord
,
Shepheard
,
and
Saviour
.
5.
Little
considering
that
the
want
of
some
saving
graces
,
argues
the
want
of
others
,
yea
of
all
others
,
2
Pet.
1.
9.
He
that
lackes
these
,
that
is
,
all
or
any
of
these
,
alwaies
and
altogether
is
blind
,
and
cannot
see
afarre
,
&c.
6.
Little
considering
that
all
his
popular
plausible
,
and
pharisaicall
performances
in
Gods
worship
are
vaine
and
vacant
without
that
faith
unfained
of
Gods
elect
.
Without
which
Obedience
is
not
acceptable
,
Rom.
14.
23.
Prayer
not
prevailing
,
Rom.
10
14.
And
confession
not
available
,
Rom.
10.
10.
The
fruit
not
being
good
which
comes
not
from
this
roote
The
water
being
polluted
which
streames
not
from
this
fountaine
.
Although
I
say
those
fond
and
foolish
forenamed
people
do
fondly
and
santastically
deceive
their
own
precious
and
peerelesse
soules
:
yet
let
every
true
Christian
souldier
of
Christ
Iesus
highly
prise
,
and
labour
for
that
peerelesse
precious
faith
which
is
proper
only
to
Gods
chosen
children
,
therfore
called
the
faith
of
the
elect
,
Titus
1.
1.
For
that
faith
which
is
sincere
without
counterfeting
hypocrisie
,
therefore
called
faith
unfained
,
1
Tim.
1.
5.
For
that
so
excellent
faith
whereby
wee
obtaine
precious
things
,
therefore
called
precious
faith
,
2
Pet.
1.
1.
For
that
faith
which
increaseth
from
one
degree
to
another
,
from
weaker
to
stronger
,
from
a
lesser
to
a
greater
,
Rom
1.
17.
For
that
faith
which
relyeth
upon
Christ
and
his
promises
,
esteemes
Christ
above
all
,
more
then
all
;
desires
Christ
before
all
things
;
delights
in
Christ
more
then
in
all
things
,
and
lookes
for
the
full
enjoyment
of
him
,
therefore
called
the
faith
of
Iesus
Christ
,
Iames
2.
1.
For
that
faith
which
defends
the
spirituall
warriour
from
all
sorts
of
temptations
cast
against
him
by
his
spirituall
enemies
,
holding
out
Christ
and
the
efficacie
and
power
of
his
obedience
and
suffering
against
all
their
viperine
and
virulent
trucu●ent
and
terrible
assaults
and
temptations
,
therfore
called
the
shield
of
faith
.
Above
all
therfore
take
the
shield
of
faith
▪
for
without
this
all
is
nothing
If
it
were
possible
to
have
truth
righteousnesse
,
&c.
and
lacke
faith
all
these
are
nothing
.
Take
therefore
,
that
is
,
let
it
not
lie
unregarded
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
neglected
,
but
take
it
up
.
Take
it
into
your
defence
,
sitting
it
close
to
your
hearts
,
using
it
for
your
defence
and
safety
against
sinne
and
Sathan
.
Take
it
againe
and
againe
,
or
recover
it
if
through
your
owne
weakenesse
,
or
through
the
violence
of
their
blowes
you
let
it
fall
or
slip
.
That
it
may
bee
to
us
,
as
it
is
unto
others
the
substance
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
11.
1
Motive
1.
prop
,
or
tressell
,
or
basis
and
foundation
,
a
ground
,
and
ankor-hold
,
a
certainty
and
assurance
of
things
hoped
for
;
namely
,
The
continuance
of
Gods
favour
for
ever
,
Lev.
26.
11
,
12
,
44
▪
45.
The
victory
over
all
our
enemies
.
The
full
,
and
p●rfect
redemption
of
our
soules
,
and
bodies
,
Titus
2.
13
,
14.
The
resurrection
of
the
flesh
,
I●b
19.
26
,
27.
Act.
24
,
15.
The
life
everlasting
,
Heb.
12.
23.
And
the
glorification
of
the
Church
,
●
C●r.
4.
17.
2.
That
it
may
be
to
us
a
true
,
cleare
,
infallible
,
undoubtfull
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
11.
1.
and
undeceiveable
evidence
or
appearance
of
things
not
seene
,
namely
,
of
our
election
,
adoption
,
justification
,
redemption
,
regeneration
,
and
glorification
.
3.
That
by
this
we
may
come
to
God
,
Heb.
11.
6.
So
as
To
offer
acceptable
sacrifices
or
services
in
his
sight
,
Micah
6.
So
as
to
seeke
for
his
favour
,
or
to
be
reconciled
to
him
againe
.
So
as
to
please
him
,
drawing
neere
to
him
,
being
againe
united
to
him
by
faith
,
from
whom
we
were
estranged
by
sin
.
So
as
to
apprehend
,
hold
fast
,
and
rest
constantly
upon
the
promise
of
God
made
in
Christ
.
4.
That
by
this
we
may
see
him
who
is
invisible
,
Heb.
11.
27.
and
his
promises
a
farre
off
▪
13
,
14.
Constantly
beleeving
them
,
although
we
do
not
presently
receive
the
same
:
yea
,
So
that
it
may
worke
in
us
.
A
thankfull
acceptance
of
those
promises
,
though
as
yet
unperformed
.
A
contempt
of
this
world
,
acknowledging
,
and
confessing
our selves
strangers
in
it
.
13.
An
endeavour
to
come
to
heaven
,
their
passing
excellent
celestiall
countrey
.
14.
An
earnest
desire
after
a
better
life
,
estate
,
and
condition
.
16.
An
assurance
of
Gods
everlasting
favour
towards
us
.
16.
5.
That
by
this
we
be
invincible
and
inexpugnable
.
So
that
the
God
of
this
world
the
divell
may
not
blind
our
understandings
,
as
he
doth
the
mindes
of
them
which
beleeve
not
,
●
Cor.
4
4.
So
that
That
man
of
sin
whose
comming
is
after
the
working
of
Satan
with
all
power
,
and
signes
and
lying
wonders
may
not
bewitch
and
beguile
us
as
he
doth
them
that
perish
,
bec●use
they
received
not
the
love
of
the
truth
,
nor
beleeved
the
same
,
2
Thes.
2.
12.
So
that
nothing
may
be
to
us
defiled
and
polluted
▪
as
all
things
are
:
to
them
that
are
defiled
,
and
unbeleeving
,
Titus
1.
15.
So
that
wee
may
bee
true
Israelites
,
men
having
power
to
prevaile
with
God
and
men
,
Genesis
32.
28.
by
effectuall
and
forcible
,
because
fervent
and
faithfull
prayers
,
Iames
5.
17.
So
that
we
may
not
only
comfortably
combate
with
,
but
also
couragiously
conquer
,
1.
Our
guilefull
and
fraudulent
flesh
,
purifying
our
hearts
by
faith
,
Act.
15.
9.
2.
The
insinuating
inchantments
,
and
insolent
injuries
of
this
wicked
world
,
opp●sing
by
faith
against
this
world
the
world
to
come
;
namely
,
against
its
scornefull
scofs
and
contumelies
,
the
reall
,
irreversable
,
and
inutterable
tortures
of
hell
;
and
against
its
inveigling
inticements
,
and
inamouring
charmes
,
the
solid
,
and
substantiall
,
incredible
and
incomprehensible
joyes
of
heaven
.
Prising
and
esteeming
by
faith
all
the
dunghill
drosse
,
and
gli●tering
glozes
of
this
bewitching
world
not
as
they
seeme
to
be
,
but
as
they
are
in
truth
.
They
being
but
dung
and
drosse
in
comparison
of
Christ
,
although
they
appeare
beautifull
like
the
not
beneficiall
dustie
fruit
of
Sodome
,
or
like
the
glittering
,
golden
,
yet
not
nourishing
loaves
of
Caligula
.
Thus
by
our
faith
we
may
overcome
the
world
,
1
Ioh.
5.
4.
And
bee
able
to
quench
all
the
fiery
darts
of
the
wicked
,
Ephes.
6.
16.
The
Divels
temptations
with
which
he
fighteth
against
us
either
by
himselfe
,
or
in
our
motions
and
concupiscence
,
or
by
wicked
men
which
are
his
instruments
are
Darts
,
so
called
because
they
pierce
entring
into
the
heart
and
soule
,
and
are
dangerous
,
making
great
and
grievous
wounds
,
leading
to
damnation
:
and
Fi●rie
,
so
called
because
they
enflame
and
set
on
fire
.
These
fiery
darts
the
Divell
,
and
his
souldiours
shoote
.
What
makes
the
abominable
adulterer
,
wicked
curser
,
prodigious
swearer
,
lewd
lyer
,
prophaner
of
the
Lords
day
,
&
divers
others
of
the
like
ranke
to
heare
much
,
and
yet
are
nothing
touched
?
Sathan
hath
stroke
them
dead
with
his
darts
.
What
makes
many
run
after
sin
as
if
they
were
mad
?
They
are
set
on
fire
by
the
Divell
.
The
danger
therefore
being
so
great
,
take
we
the
shield
of
faith
to
protect
and
safeguard
us
from
Satans
temptations
that
they
annoy
us
not
.
And
to
quench
and
cure
the
harme
and
hurt
those
fiery
dart●
have
done
,
if
they
doe
pierce
and
wound
our
soules
.
SECT.
6.
The
Christian
souldiers
helmet
.
Their
helmet
,
how
differenced
from
faith
and
counterfeit
hope
,
motives
to
get
and
use
it
,
&c.
THe
fift
piece
of
this
armour
is
the
helmet
of
salvation
,
or
Hope
,
1
Thess.
5.
8.
which
is
a
constant
desire
of
the
promised
happinesse
,
and
a
cheerefull
expectation
of
the
same
.
This
helmet
hope
is
so
like
the
shield
of
faith
,
that
they
are
often
put
one
for
the
other
,
1
Pet.
1.
5.
yea
,
they
worke
alike
,
and
have
many
like
properties
,
priviledges
and
prerogatives
.
For
we
are
saved
by
faith
,
Eph.
2.
8.
And
by
hope
,
Rom.
8.
24.
Faith
purifieth
the
heart
,
Act.
15.
9.
And
hope
purifieth
the
heart
,
1
Ioh.
3.
3.
Faith
gives
full
assurance
,
Heb.
10.
22.
And
hope
gives
full
assurance
,
Heb.
6.
11.
Faith
makes
patient
,
Isa.
28.
16.
And
hope
doth
the
same
,
Rom.
8.
25.
Yet
is
it
a
grace
different
and
distinct
from
,
and
necessary
and
needfull
to
be
added
to
faith
,
to
uphold
and
cherish
the
same
.
Faith
beleeveth
the
truth
of
Gods
Word
,
and
imbraceth
Gods
promises
as
true
.
Hope
ascertaineth
and
assureth
the
performance
thereof
in
due
time
.
Faith
is
the
assurance
of
God●
precious
promises
.
Hope
patiently
abides
the
Lords
leisure
expecting
and
looking
for
the
same
.
Faith
puts
us
in
minde
and
tels
us
there
is
a
heaven
,
and
crowne
of
glory
.
Hope
alwaies
lookes
to
receive
and
enjoy
them
.
Faith
tels
us
and
assures
us
there
are
such
and
such
things
.
Hope
perswades
us
they
shall
be
ours
.
Without
faith
we
cannot
beleeve
the
truth
of
Gods
promises
.
Without
hope
we
cannot
appropriate
and
apply
the
comforts
thereof
.
By
faith
in
the
promises
of
God
we
are
strengthened
.
By
hope
in
the
goodnes
of
God
we
are
comforted
in
our
afflictions
.
Faith
is
of
things
past
,
present
,
and
to
come
.
Hope
onely
of
things
to
come
.
Faith
is
of
good
and
evill
.
Hope
onely
of
good
things
.
Faith
is
the
cause
of
hope
,
therefore
first
,
as
the
mother
of
hop●
,
Rom.
5.
2.
1
Thess.
1.
5.
Heb.
11.
1.
As
by
faith
the
antient
Patriarks
were
assured
that
Christ
should
come
.
So
by
hope
they
looked
for
him
,
and
said
come
.
Faith
(
saith
S.
Chrisostome
)
doth
begin
glory
:
Hope
doth
by
Chr●●
.
Tom
●
.
cap.
●e
fi●e
〈…〉
,
〈…〉
C●art●ate
.
supporting
finish
it
.
Faith
layeth
the
foundation
:
Hope
doth
build
up
the
man
.
Faith
gives
the
beginning
:
Hope
doth
leade
a
Christian
to
the
top
,
or
end
.
Faith
doth
begin
the
entrance
of
credulity
:
Hope
doth
practise
to
the
perfection
of
vertue
.
Faith
doth
beleeve
what
is
promised
.
Hope
now
beholdeth
that
which
it
hopeth
.
And
to
conclude
out
of
this
place
of
Saint
Paul
we
may
see
.
Faith
is
the
shield
above
all
to
be
taken
:
Hope
is
the
helmet
to
be
added
thereunto
.
First
,
what
and
if
Satan
armeth
his
souldiers
with
a
certaine
kind
of
hope
of
salvatio●
,
perswading
them
to
fin
under
hope
of
repentance
,
ascertaining
them
that
without
all
doubt
they
shall
go
to
h●aven
,
although
they
live
licentiously
;
&
wickedly
wallow
in
the
most
dreadfull
damnable
deeds
of
darknes
.
Little
considering
that
this
their
hope
is
but
a
deceitfull
deluding
mockery
of
the
divel
,
&
a
vaine
hope
;
for
the
hope
of
the
hypocrites
&
of
those
that
forget
God
shall
be
cut
off
,
&
thir
trust
like
the
spid●rs
web
.
They
shall
leane
upon
their
house
,
but
it
shall
not
stand
,
they
shall
hold
it
fast
but
it
shall
not
endure
,
Iob
8.
13.
&c.
Secondly
,
wha●
and
if
the
most
silly
and
foolish
sort
of
men
,
the
most
senselesse
and
sottish
worldlings
,
and
the
most
sinfull
and
sensuall
so●s
of
Belial
think
it
the
easiest
matter
of
a
thousand
to
have
a
good
hope
.
Little
considering
that
it
is
a
very
hard
and
difficult
thing
to
have
a
true
and
saving
hope
in
God
:
Witnesse
Davids
fervent
and
frequent
forcing
himselfe
to
hope
in
God
,
and
fortifying
himselfe
against
the
contrary
,
Ps.
42.
2
,
5
,
6.
43.
5.
Witnesse
the
many
let●
and
impediments
,
which
as
obstacle●
hinder
and
keepe
many
and
many
men
from
sound
and
saving
hope
,
namely
,
Satans
slie
and
subtill
guilefull
deceipts
and
falsehoods
,
the
thwart
and
froward
condition
of
the
flesh
,
hating
purity
,
without
which
no
true
hope
,
1
Ioh.
3.
3.
Witnesse
the
many
selfe-seducing
deceits
grounded
upon
vaine
,
groundlesse
,
&
false
hopes
,
wherby
every
man
almost
,
although
never
so
sensuall
&
sinfull
,
hopes
to
be
saved
,
Isa.
57.
10
Thou
art
wearied
in
the
greatnes
of
thy
way
,
yet
saidst
thou
not
There
is
no
hope
.
Although
all
such
wh●
are
without
Christ
,
being
aliens
from
the
common-wealth
of
Israel
,
and
strangers
from
the
covenant
of
promise
have
no
hope
,
Eph.
2.
12.
And
onely
those
,
who
have
grace
,
have
good
hope
,
2
Thess.
2.
16.
Thirdly
,
What
and
if
many
delight
and
please
,
flatter
and
foole
themselves
with
unsound
and
unsetled
hopes
,
grounding
their
hope
of
salvation
upon
1.
Their
own
over
credulous
conceits
,
and
foolish
fancies
,
having
no
more
evidence
for
salvation
,
then
he
whose
deeds
are
written
in
water
,
or
he
whose
house
is
built
upon
the
sea-sands
:
these
building
their
hope
onely
upon
their
bare
imaginations
,
and
fond
fancies
.
2.
Vpon
their
forefathers
faith
,
and
pious
progenitours
graces
,
having
themselves
no
personall
piety
,
nor
saving
sanctity
;
like
the
proud
and
tombe-like
Pharisees
,
who
hoped
for
heaven
and
happinesse
because
they
were
Abraham●
children
(
as
if
they
could
see
with
other
men●
eyes
,
walke
with
other
mens
feet
,
and
live
by
another
mans
eating
)
Matth.
3.
9.
But
they
deceived
themselves
,
and
discredited
Abraham
▪
Matth.
5.
20.
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
,
&c.
3.
Or
upon
some
personall
perfunctory
performances
of
some
duties
of
piety
,
although
only
formally
for
fashion
;
not
faithfully
and
for
conscience
sake
,
like
those
boasting
braggard●
Matth.
7.
22.
Lord
,
Lord
have
we
not
prophecied
in
thy
name
?
and
in
thy
name
have
cast
out
Divels
?
and
in
thy
name
done
many
wonderfull
workes
?
Who
yet
were
sent
away
with
this
fearefull
farewell
,
Depart
from
mee
yee
workers
of
iniquity
,
23.
And
like
the
foolish
Virgins
,
counterfet
,
and
hypocriticall
Christians
,
which
because
they
did
some
things
as
the
wise
Virgins
or
sincere
and
sound
Christians
in
religion
did
(
being
like
unto
them
in
many
things
,
namely
,
1
Both
having
Lamps
,
Matth.
25.
3
,
4.
The
lamps
of
both
giving
light
,
v.
8.
Both
going
forth
together
to
meete
Christ
,
v.
6.
Both
waiting
for
his
comming
,
v.
5.
Both
slumbering
and
sleeping
,
v.
5.
Both
awaking
at
the
noise
of
his
comming
,
v.
6.
Both
seeking
to
enter
into
his
bed-chamber
,
v.
10
,
11.
)
hoped
to
be
saved
as
well
as
those
other
wise
virgins
,
whose
lamps
had
oyle
,
their
faith
being
true
and
lively
working
by
love
,
and
who
were
ready
,
v.
10.
that
is
,
such
who
beleeved
,
and
repented
,
who
were
elect
,
adopted
,
justified
,
who
were
regenerate
and
sanctified
,
who
watched
,
and
waited
having
their
loynes
girt
,
and
their
lamps
burning
:
Although
they
were
essentially
and
expressely
differenced
and
distinguished
each
from
other
:
yea
,
so
that
The
wise
have
oyle
in
their
vessels
,
to
preserve
and
feede
their
lamps
when
the
light
begins
to
diminish
and
decay
.
The
foolish
have
none
.
The
wise
are
carefull
and
constant
in
the
service
and
worship
of
God
.
The
foolish
secure
and
carelesse
.
The
wise
build
their
house
upon
a
rocke
.
The
foolish
upon
the
land
.
The
wise
,
like
the
Ant
,
get
and
gather
in
summer
,
that
which
may
support
and
sustaine
them
in
winter
.
The
foolish
not
so
.
And
therefore
Although
they
seeke
and
send
for
those
in
their
sicknesse
when
they
are
ready
to
die
,
whom
they
regarded
not
in
their
wellfare
,
health
,
and
prosperity
,
as
faithfull
preachers
,
and
precise
professors
;
Saying
,
give
us
of
your
faith
,
hope
,
soundnesse
,
sincerity
,
and
conscience
.
Although
they
be
earnest
out
of
time
,
shewing
their
sorrow
,
but
not
sincerity
,
Crying
,
Lord
,
Lord
.
Although
they
wish
to
themselves
the
end
of
the
righteous
,
and
to
be
partakers
of
their
portion
in
the
life
to
come
(
though
they
like
not
to
walke
in
their
steps
whilst
they
live
)
saying
,
Open
to
us
.
Although
they
seemed
for
the
present
to
be
familiarly
acquainted
with
Christ
:
yet
at
the
judgement
day
they
shall
be
shaken
off
,
rejected
,
and
utterly
forsaken
,
v.
12.
I
know
you
not
.
For
why
?
They
asked
irreligiously
,
impiously
,
and
papistically
:
at
the
instrument
in
stead
of
the
author
,
at
the
servants
in
stead
of
the
master
,
at
the
foot
in
stead
of
the
head
,
at
the
cisterne
in
stead
of
the
fountaine
.
They
asked
preposterously
or
disorderly
:
Righteousnesse
before
remission
of
sins
;
Sanctification
before
sorrow
for
sin
;
Pardon
before
repentance
.
They
asked
unseasonably
,
too
late
,
when
their
heart
was
hardned
,
of
the
wise
;
when
the
doore
was
shut
,
of
the
Lord
.
For
why
?
although
they
went
to
buy
:
yet
it
was
To
buy
base
mettals
;
copper
for
gold
,
false
wares
for
good
,
as
the
matter
without
the
meanes
of
salvation
.
Or
meanes
without
the
matter
:
Or
Saints
merits
,
relicks
,
and
such
false
and
forged
trash
.
To
buy
with
false
coyne
,
counterfet
silver
;
Having
a
desire
without
endeavour
:
Having
endeavour
without
desire
:
Or
both
cold
and
carelesse
.
Their
desires
being
faithlesse
;
Their
requests
carelesse
;
Prayers
pithlesse
,
and
powerlesse
,
and
their
endeavours
negligent
,
slothfull
,
and
idle
.
To
buy
carelesly
,
slothfully
,
and
lazily
;
lingring
,
protracting
,
differring
,
and
dallying
,
being
slow
in
hearing
,
beleeving
,
repenting
,
and
obeying
.
What
and
if
I
say
those
three
sorts
of
sottish
and
seduced
soules
before
mentioned
suffer
themselves
to
be
sinfully
st●pisied
,
and
satanically
surprised
.
Yet
let
all
those
who
have
any
well-wishes
unto
their
own
soules
.
And
all
us
who
are
the
servants
,
and
souldiours
of
our
Lord
,
and
Master
,
King
▪
and
Captaine
Christ
Iesus
.
First
,
Learne
to
discerne
and
distinguish
betwixt
1.
That
hope
,
whose
Author
,
Rom.
15.
13.
Now
the
God
of
hope
,
&c.
and
Object
,
1
Tim.
6.
17.
but
in
the
living
God
:
is
God
,
and
his
precious
promises
.
And
that
whose
author
is
Sathan
,
and
Object
men
,
Isa.
20.
5.
They
shall
be
affraid
and
ashamed
of
Ethiopia
their
expectation
.
Vncertaine
riches
,
1
Tim.
6.
17.
Charge
them
that
be
rich
—
not
to
trust
in
uncertaine
riches
,
&c.
Or
such
like
deceitfull
props
of
reede
.
2.
That
hope
,
whose
ground
and
substance
is
faith
,
Heb.
11.
1.
And
that
whose
basis
and
foundation
is
only
humour
&
imagination
,
or
the
sight
,
and
sense
of
their
present
prosperity
.
3.
That
hope
,
which
is
reall
,
right
,
and
religious
.
And
that
,
which
is
reachlesse
,
ruinous
,
and
reprobate
.
1.
The
one
relying
on
Gods
promises
,
although
they
seeme
unlikely
,
Rom.
4.
18.
Who
against
hope
beleeved
in
hope
,
that
he
,
&c.
The
other
falling
,
yea
falling
,
when
the
limber
and
brittle
props
and
pillars
of
humane
support
(
wherewith
it
's
borne
up
)
reele
,
shrinke
,
and
faint
.
2.
The
one
being
diligent
and
industrious
in
the
use
of
sanctified
meanes
:
The
other
slacke
and
sluggish
in
the
meanes
,
hoping
for
happinesse
without
holinesse
,
glory
without
grace
,
salvation
without
sanctification
.
Boasting
and
bragging
of
heaven
,
wholly
omitting
,
or
at
best
sleighting
,
and
securely
neglecting
the
way
directly
tending
thither
.
Secondly
,
And
labour
to
get
and
hold
fast
that
hope
,
which
is
1
a
Scripture
hope
,
Rom.
15.
4.
That
we
through
patience
,
and
comfort
of
the
Scriptures
might
have
hope
.
Frame
and
fashion
our
lives
according
to
the
guidance
and
direction
therefore
of
sacred
Scripture
;
for
they
who
lie
and
live
in
sin
against
Scripture
can
have
no
good
hope
.
2.
That
hope
,
wherof
we
have
sound
and
sufficient
evidence
,
Heb.
11.
1.
for
which
we
can
give
good
reason
,
1
Pet.
3.
15.
least
we
be
like
banckerout
braving
braggards
,
who
boast
of
Lordships
,
lands
,
and
livings
,
not
having
any
evidence
to
shew
for
the
same
.
3.
That
hope
,
which
is
fruitfull
,
and
effectuall
,
working
in
the
heart
1.
Ioy
unspeakable
and
glorious
from
the
sense
of
heavenly
blessings
present
,
and
hope
of
full
blessednesse
to
come
;
joy
during
,
and
long
lasting
,
stirring
up
to
the
praises
of
God
,
in
whom
the
Saints
do
joy
,
Rom.
5.
12.
12.
15.
13.
2.
Desire
instant
and
insatiable
to
be
delivered
from
the
bondage
of
corruption
into
the
glorious
liberty
of
the
sonnes
of
God
,
Rom.
8.
19
,
20.
Or
to
be
partakers
of
its
hope
,
1
Cor.
9.
10.
3
Piety
,
and
purity
,
purging
and
purifying
the
owner
and
possessour
thereof
,
1
Ioh.
3.
3.
4.
And
that
hope
,
which
hath
Gods
image
and
superscription
charactred
and
ingraven
on
it
.
1.
It
being
a
lively
hope
,
or
an
unmoveable
and
certaine
expectation
of
Gods
promises
,
1
Pet.
1.
3.
2.
It
being
a
patient
hope
,
or
a
quiet
and
setled
waiting
for
helpe
and
happinesse
from
God
with
courage
and
patience
,
Rom.
8
25.
1
Thess.
1.
3.
3.
It
being
a
blessed
hope
,
Tit.
2
13.
4.
It
being
a
sure
and
stedfast
hope
,
Heb.
6.
19.
First
,
This
sound
and
substantiall
hope
procured
and
obtained
1.
By
knowledge
of
God
apprehending
his
mercy
,
Ps.
9.
10.
And
they
that
know
thy
Name
will
put
their
trust
in
thee
.
2.
By
humbling
our
soules
within
us
,
Lam.
3.
20
,
21.
My
soule
is
humbled
in
me
,
this
I
recall
to
mind
,
therefore
have
I
hope
.
3.
By
dreading
and
reverencing
the
Lord
Iehovah
,
Psal.
115.
11.
Ye
that
feare
the
Lord
trust
in
the
Lord
,
&c.
4.
By
shunning
evill
,
and
doing
good
,
purifying
our selves
as
he
is
pure
,
1
Iohn
3.
3.
The
hope
of
the
wicked
perishing
,
Prov.
11.
7.
Secondly
,
This
hope
warranted
and
supported
,
as
by
so
many
props
and
pillars
.
1.
By
the
unalterable
Word
of
the
unchangeable
Iehovah
,
Rom.
15.
4.
2.
By
the
sacred
solemne
oath
of
our
good
and
gracious
God
,
Heb.
6.
18
,
19.
3.
By
the
legacy
of
Christ
,
bequeathing
his
to
his
Father
,
desiring
him
,
who
promised
to
grant
whatsoever
he
should
aske
,
to
keepe
his
Saints
,
that
they
might
be
where
he
is
,
Iohn
17.
4.
B●
the
invaluable
bloud
of
the
immaculate
Lambe
Christ
Jesus
,
by
which
the
promises
of
God
are
sealed
and
subscribed
,
Heb.
10.
19.
20.
Thirdly
,
This
hope
thus
procured
,
and
preserved
,
1.
Keeping
us
from
,
and
comforting
us
against
all
unkindly
feares
,
and
dreadfull
desperation
.
2.
This
defending
us
against
,
and
delivering
us
from
backesliding
,
apostasie
,
enabling
us
to
expect
and
wait
for
;
though
we
have
not
presently
the
thing
promised
,
assuring
us
heires
,
that
though
we
be
not
now
esteemed
,
yet
time
will
come
when
we
shal
be
some
body
.
3.
This
resting
and
remaining
with
us
,
strengthening
,
and
supporting
us
when
other
graces
seeme
to
sinke
and
forsake
us
;
this
(
like
the
fishers
corke
)
swimming
aloft
when
other
vertues
are
hidden
,
and
almost
over-whelmed
;
so
that
were
it
not
for
hope
,
the
heart
would
oft
breake
:
agreeable
to
that
saying
of
David
,
Psal.
27.
13.
I
had
fainted
unlesse
I
had
believed
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
living
,
this
(
like
an
old
mans
staffe
)
sustaining
us
.
4.
This
being
our
anchor
whereunto
we
may
safely
trust
,
though
afflictions
and
temptations
like
stormes
be
raised
against
us
,
Heb.
6.
19.
Which
hope
we
have
as
an
anchor
of
the
soule
,
both
sure
and
stedfast
.
5.
And
this
being
a
maine
part
of
the
armour
of
our
salvation
,
with
which
head-piece
all
Gods
Saints
are
and
have
been
armed
.
We
must
warre
likewise
continually
,
but
in
hope
of
victory
?
What
shall
move
us
to
indure
all
troubles
?
The
hope
of
salvation
.
This
made
patient
Paul
,
the
pious
Professours
;
magnanimous
Martyrs
,
constant
Confessours
not
to
be
daunted
with
,
nor
dread
the
utmost
hellish
rage
of
barbarous
and
bloudy
persecutours
:
And
this
is
as
necessary
for
us
;
for
whatsoever
we
are
,
we
are
but
in
hope
;
which
is
our
tenure
,
and
takes
up
our
possession
of
things
to
come
.
If
we
have
all
the
members
of
our
body
armed
,
and
our-heads
unarmed
,
one
blow
may
kill
us
.
This
hope
is
our
helmet
,
1
Thess.
5.
8.
Take
therefore
this
helmet
of
salvation
,
hope
.
SECT.
7.
The
Christian
souldiers
sword
.
Their
sword
,
its
dignity
,
diverse
erroneous
opinions
about
it
,
and
our
duty
concerning
the
same
.
THe
sixt
and
last
piece
of
our
armour
followeth
:
And
the
sword
of
the
Spirit
,
which
is
the
Word
of
God
;
so
called
,
Psal.
45.
3
Gird
thy
sword
upon
thy
thigh
;
which
phrase
is
taken
from
the
custome
and
manner
of
Kings
,
Captaines
,
and
Souldiers
;
and
sheweth
the
meanes
of
advancing
Christ
his
gracious
and
Spirituall
Kingdome
,
to
be
the
Ministery
of
his
Word
,
this
Spirituall
Sword
:
As
if
the
Prophet
should
say
:
Give
thy
Word
unto
thy
Ministers
,
powre
thy
grace
into
their
hearts
and
lips
;
store
them
with
gifts
Ministeriall
,
and
stirre
them
up
to
use
the
same
:
Send
forth
and
set
up
a
standing
preaching
,
and
powerfull
Ministery
.
Hebr.
4.
12.
For
the
Word
of
God
is
quicke
,
and
powerfull
,
and
sharper
than
any
two
edged
sword
.
Rev.
1.
16.
Out
of
his
mouth
went
a
sharpe
two
edged
sword
.
With
this
Sword
our
Captaine
and
Commander
Christ
Iesus
did
defend
himselfe
against
the
Divels
darts
,
and
by
it
he
drave
away
the
tempter
,
Mat.
4.
4
,
10.
With
this
Sword
he
confronted
and
confounded
his
foes
,
Matth.
22.
and
defended
himselfe
against
their
conflict
,
Matth.
12.
With
this
sword
Apollos
conquered
,
convincing
the
Iewes
,
and
that
publikely
,
shewing
by
the
Scriptures
,
Acts
18.
24
,
28.
1.
This
weapon
will
defend
,
and
maintaine
that
crowned
Empresse
of
all
heavenly
graces
that
dwell
in
a
sanctified
soule
,
and
that
truly
victorious
,
and
invincibly
triumphant
Conquerour
Faith
;
against
infidelity
the
mother
,
root
,
and
fountaine
of
other
sinnes
,
the
greatest
,
most
dangerous
,
and
damnable
of
all
other
sinnes
,
Iohn
16.
9.
the
principall
law
of
the
kingdome
of
darknesse
,
which
the
subtill
serpent
endeavours
to
make
reigne
most
in
the
lives
of
men
.
2.
This
will
maintaine
and
defend
Hope
that
comfortable
assurer
,
effectuall
expecter
,
and
affable
applier
of
Gods
precious
promises
and
comfortable
consolations
to
come
;
that
sure
and
stedfast
anchor
,
stay
and
staffe
of
the
soule
,
strengthening
and
supporting
the
same
,
making
it
inexpugnable
and
unshaken
in
the
most
furious
incursions
of
the
raging
waves
,
stormes
,
and
billowes
of
worldly
troubles
,
pressures
,
persecutions
,
and
reproachfull
oppositions
:
against
death
,
the
prince
of
terrours
,
the
end
and
summe
of
feared
evils
:
against
the
gates
of
hell
,
the
power
of
darkenesse
,
and
the
Divels
fiercest
and
fieriest
darts
;
and
against
dreadfull
desperation
,
the
highest
degree
in
every
kind
of
distresse
;
the
greatest
opposite
to
saving
faith
,
making
all
Gods
promises
false
and
fained
;
the
mother
and
fosterer
of
tumults
,
terrours
,
[
](A08552-e32460-b)a
a
Chrys.
Hom.
16.
in
6
Mat.
6.
and
perplexing
anxieties
,
the
[
](A08552-e32470-b)b
b
Hom.
88.
in
Mat.
27.
worst
of
sinnes
,
than
which
nothing
is
[
](A08552-e32480-b)c
c
Ser.
de
pen
.
7.
worse
,
it
putting
man
into
a
hell
upon
earth
,
wherein
he
must
abide
torments
beyond
all
compasse
of
conceipt
,
or
expression
of
tongue
.
3.
This
will
protect
and
preserve
Truth
,
the
glory
and
crowne
of
Religion
(
which
the
more
true
,
the
more
excellent
)
invincible
truth
,
which
cannot
be
[
](A08552-e32500-b)d
d
Chrys.
cont
.
Gent.
Tom.
5.
overcome
,
neither
is
daunted
with
the
many
multitudes
of
enemies
.
Against
heresie
,
which
(
viper-like
)
gnawes
and
eats
out
the
bowels
of
the
Church
;
which
(
Scorpion-like
)
deceiptfully
poysoneth
,
which
(
as
a
canker
)
is
most
hurtfull
,
and
(
as
tares
)
corrupts
good
seed
.
2
Tim.
2.
17.
Against
errours
,
which
are
dangerous
and
damnable
,
Psal.
95.
10.
Mat.
22.
29.
Against
doctrines
of
men
,
or
such
doctrines
which
have
none
other
than
men
for
their
authors
,
Col.
2.
22.
Against
the
doctrine
of
Divels
,
or
such
which
come
from
the
Divell
,
and
keep
men
(
embracing
and
receiving
the
same
)
fast
in
his
snares
and
fetters
,
1
Tim.
4.
1.
Against
the
unsavoury
,
sowre
,
contagious
,
corrupt
doctrine
of
false
teachers
,
or
their
lying
leaven
polluting
the
sweetnesse
of
heavenly
doctrine
by
their
glosses
,
Mat.
16.
Against
those
deceiptfull
doctrines
of
Balaa●
,
Rev.
2.
14.
damnable
heresies
,
2
Pet.
2.
1.
those
lies
in
hypocrisie
,
1
Tim.
4.
2.
those
perverse
things
drawing
men
from
the
way
of
truth
,
Acts
20.
29.
And
all
other
things
which
ought
not
to
be
taught
,
Tit.
1
11.
Wherefore
(
saith
S.
Peter
)
I
will
not
be
negligent
to
put
you
alwayes
in
remembrance
of
these
things
,
though
ye
know
them
,
and
be
established
in
the
present
truth
.
And
S.
Chrysostome
saith
excellently
to
this
purpose
:
When
you
Hom.
49.
in
Mat.
24.
Tom
2
see
the
abomination
of
desolation
,
Matth.
24.
15.
that
is
,
When
you
see
wicked
heresie
which
is
the
band
of
Antichist
stand
in
the
holy
places
of
the
Church
;
let
them
betake
themselves
to
the
mountaines
,
that
is
,
to
the
Scriptures
;
the
Mountaines
are
the
writings
of
the
Apostles
and
Prophets
.
And
why
to
the
Scriptures
?
Because
in
that
time
from
which
heresie
hath
overcome
those
Churches
,
there
can
be
no
other
proofe
of
true
Christianity
,
nor
any
other
refuge
of
Christians
,
●esirous
to
know
the
truth
of
faith
,
save
onely
the
divine
Scriptures
.
4.
This
will
maintaine
Christ
the
Prince
of
peace
,
Isa.
9.
6.
The
foundation
of
the
Church
,
1
Pet.
2.
4.
The
Angell
of
Gods
presence
,
Isa.
63.
9.
And
of
the
covenant
,
Mal.
3.
1.
The
consolation
and
glory
of
Israel
,
the
salvation
of
God
,
the
annointed
of
the
Lord
,
and
the
light
of
the
Gentiles
,
Luke
2.
23.
26.
30.
32.
The
branch
of
the
Lord
,
Isa.
11.
1.
And
of
righteousnesse
,
Ier.
33.
15.
The
soule-refreshing
,
and
strongly
sustaining
rocke
,
1
Cor.
10.
4.
the
Head
and
Captaine
of
the
Church
,
Rev.
12.
7.
The
Lord
of
life
and
glory
,
Acts
3.
15.
The
King
immortall
,
1
Tim.
1.
17.
The
worlds
judge
,
2
Tim.
4.
1.
The
Sonne
of
God
,
Mat.
3.
17.
And
God
himselfe
.
Against
Antichrist
that
king
of
pride
,
Rev.
9.
21.
who
exalts
himselfe
above
all
that
is
called
God
,
as
Kings
,
Emperours
,
and
Angels
,
2
Thess.
2.
That
man
of
sinne
and
sonne
of
perdition
,
2
Thess.
2.
That
slie
and
subtill
adversary
of
Christ
in
sheepes
clothing
,
Matth.
7.
15.
having
hornes
like
a
Lambe
,
speaking
like
a
Dragon
,
Rev.
13.
11.
Holding
a
cup
outwardly
glittering
full
of
abominations
,
Rev.
17.
5.
Speaking
lies
in
hypocrisie
,
1
Tim.
4.
1.
Calling
himselfe
servant
of
servants
,
yet
claiming
superiority
and
soveraignty
over
all
Kings
and
Emperours
.
Being
Christs
vicar
by
profession
;
but
his
killer
,
crucifier
,
murtherer
,
and
robber
by
practice
.
5.
This
will
defend
God
,
the
holy
One
of
Israel
,
Psal.
71.
22.
The
mighty
God
of
Iacob
,
wonderfull
in
counsell
,
excellent
in
works
,
and
faithfull
,
Deut.
7.
9
,
10.
The
Ruler
of
the
whole
earth
,
Zach.
4
14.
and
world
,
Mic.
4.
13.
The
living
God
,
Deut.
3.
26.
The
revealer
of
secrets
,
the
Lord
God
of
the
spirits
of
all
flesh
,
Num.
27.
16.
The
strong
Redeemer
,
Ier.
50.
34.
The
great
and
mighty
,
whose
name
is
the
Lord
,
Ier.
32
18.
The
living
and
true
God
,
1
Thes.
1.
9.
And
his
workes
which
are
great
,
Psal.
101.
2.
and
wonderfull
,
Psal.
8.
Rom.
11.
33.
Against
man
,
who
although
hee
is
vaine
,
yea
vanity
,
y
〈…〉
lesse
than
vanity
,
dares
beleh
,
and
breathe
out
blasphemies
against
the
Lord
;
like
those
,
Mal.
3.
whose
mouthes
were
open
against
the
Lord
,
to
grieve
,
vex
,
and
wearie
him
,
Verse
13.
speaking
with
a
stiffe
neck
,
proudly
,
presumptuously
,
insolently
,
and
blasphemously
.
Excusing
and
justifying
the
same
sawcy
and
sinfull
speeches
,
Ver.
13.
Charging
God
with
injustice
in
neglecting
the
righteous
,
and
caring
for
the
wicked
,
Vers.
14
,
15.
Pleading
merit
,
boasting
of
their
owne
righteousnesse
,
Vers.
14.
Grudging
,
murmuring
,
and
complaining
of
Gods
dealing
with
them
,
Vers.
14.
Counting
them
blessed
,
whom
God
judgeth
accursed
:
like
hard-hearted
Pharoah
,
Exod.
5.
2.
Who
is
the
Lord
,
I
know
not
,
I
will
not
,
&c.
Like
railing
Rabshakeh
,
reproching
,
blaspheming
,
and
exalting
their
voice
against
the
Lord
,
Isa.
37.
23.
Like
those
profane
Belials
,
Iob
21.
15.
saying
,
What
is
the
Almighty
that
we
should
serve
him
?
and
what
profit
should
we
have
if
we
pray
unto
him
?
Like
those
corrupt
cavillers
,
who
dare
dispute
against
Gods
just
and
righteous
proceedings
,
Rom.
11.
20.
Like
that
seven-headed
and
ten-horned
beast
,
which
speake
great
things
and
blasphemies
,
Rev.
13.
5.
Or
any
other
wayes
speake
against
the
God
of
heaven
,
either
detracting
from
God
that
which
of
due
belongs
unto
him
:
ascribing
that
to
him
which
beseemes
him
not
:
or
any
wayes
abusing
his
sacred
names
in
their
chafing
,
cholerick
,
fuming
distempers
,
or
the
like
.
1.
Further
;
this
keene
and
piercing
sword
will
cut
,
and
kill
the
power
and
puissance
of
sinne
;
that
deceitfull
deluder
and
malicious
murtherer
of
mankind
,
Rom.
11.
7.
Sin
—
deceived
—
slew
me
:
that
rerrible
tormenting
tyrant
rigorously
requiting
the
fealty
and
fidelity
of
its
most
faithfull
followers
and
dutifull
observants
with
death
and
damnation
,
Rom.
6.
23.
That
powerfull
and
forcible
body
of
death
,
which
makes
even
the
best
men
cry
out
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
,
Rom.
7.
24.
Witnesse
Davids
practice
,
hiding
the
Word
in
his
heart
,
that
he
might
not
sinne
,
Psal.
119.
11.
Witnesse
S.
Pauls
exhortation
to
heare
the
Word
of
God
to
day
,
least
any
of
us
be
hardened
through
the
deceiptfulnesse
of
sinne
,
Heb.
37
,
13.
2.
This
warlike
weapon
will
resist
and
repell
the
implacable
importunity
of
Satan
that
subtill
Serpent
,
Mat.
44.
7.
10.
1
Ioh.
2.
14.
3.
This
rod
of
Gods
mouth
,
and
breath
of
his
lips
will
countermine
and
confound
,
batter
and
beat
downe
the
Divels
kingdome
,
Isa.
11.
4.
2
Thess.
2.
8.
4.
This
piercing
powerfull
axe
is
sharpe
,
and
serviceable
to
vexe
and
kill
,
to
oppugne
and
overthrow
the
tyranny
of
the
flesh
,
Luke
3.
9.
5.
This
will
repulse
and
bring
to
ruine
,
confront
and
conquer
the
deluding
deceipts
,
bewitching
baits
,
inchanting
inticements
,
inveigling
insnarements
,
as
also
the
railings
,
reproches
,
perplexities
,
persecutions
,
and
the
bitterest
blasts
of
the
cunning
and
cruell
world
;
assuring
us
That
whosoever
will
be
a
friend
of
the
world
,
is
the
enemy
of
God
,
Iam.
4.
4.
That
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
1
Ioh.
2.
15.
That
the
world
is
crucified
to
the
Saints
,
they
to
it
,
Gal.
6.
14.
And
as
for
the
sufferings
of
this
present
world
,
that
they
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
,
Rom.
8.
18.
6.
This
will
frustrate
and
enfeeble
mens
inventions
,
making
the
man
of
God
wiser
than
his
enemies
,
Psal.
119.
98.
So
that
they
are
not
able
to
resist
the
wisdome
and
spirit
by
which
he
speaks
,
Acts
6.
10.
1.
For
this
is
the
hand
and
arme
of
the
omnipotent
Iehovah
,
Isa.
49.
2●
.
53.
1
,
2
,
2.
This
is
the
rod
of
his
power
,
Psal.
110
2.
sustaining
us
against
the
Divels
violence
,
and
forcing
him
to
flee
.
3.
This
is
his
rod
and
staffe
,
Psal.
23.
4.
Thy
rod
and
thy
staffe
.
Namely
,
His
chastising
rod
,
wherewith
he
doth
correct
,
and
rule
his
children
as
a
Father
,
or
a
Schoole-master
his
schollers
.
His
revenging
rod
of
iron
,
to
bruise
and
breake
in
peeces
,
kill
and
destroy
the
stubborne
and
rebellious
.
4.
This
is
his
staffe
to
shield
,
safeguard
,
and
defend
his
sheepe
and
servants
;
to
keepe
and
beare
off
the
bitter
blowes
and
buffetings
of
their
spirituall
enemies
,
dogs
,
and
Divels
:
And
to
support
and
uphold
their
weake
soules
and
hearts
.
5.
This
is
his
axe
,
Luke
3.
9.
Which
pierceth
,
pareth
,
killeth
,
and
cutteth
downe
men
of
Belial
like
rotten
and
barren
trees
,
and
tormenteth
them
before
their
time
,
Revelation
11.
10.
Which
fitteth
and
fashioneth
every
stone
in
the
spirituall
building
for
his
proper
place
;
Which
cutteth
,
and
pareth
off
the
corruption
of
the
soule
and
conscience
.
6.
This
is
a
hammer
,
breaking
the
rockes
in
peeces
,
Ier.
23.
29.
namely
,
the
stony
hardnesse
of
our
hearts
,
and
bruising
them
as
it
were
to
powder
,
that
they
may
become
soft
,
humble
,
and
contrit●
.
7.
This
is
fire
,
Ier.
2●
.
29.
To
purge
out
the
filthy
drosse
of
mans
corrupt
nature
;
To
heat
his
cold
heart
with
love
and
zeale
:
To
thaw
his
frozen
affections
:
To
guide
and
enlighten
his
dark
and
blind
mind
:
to
warme
and
comfort
his
sorrowfull
spirit
:
to
consolidate
and
bind
his
broken
heart
.
8.
This
is
a
shaft
and
arrow
in
the
heart
of
the
Kings
,
that
is
,
Christs
enemies
,
flying
and
going
swiftly
,
wounding
and
killing
afarre
off
.
9.
This
is
light
to
drive
away
darknesse
,
to
cleanse
the
mind
,
understanding
,
and
judgement
,
2
Pet.
1.
19.
10.
This
is
a
sacrificing
knife
,
to
cut
the
throat
of
sinnes
and
corruptions
,
Rom.
15.
16.
1.
What
and
if
those
barbarous
and
bloudy
soule-murderers
,
those
horrible
and
hideous
homicides
the
Papists
deale
impiously
and
unjustly
with
their
people
,
depriving
them
(
Philistine-like
,
1
Sam.
13.
19.
)
of
this
weapon
wherewith
they
should
defend
themselves
and
offend
their
enemies
;
robbing
them
of
this
forcible
,
prevailing
,
sharpe
,
two-edged
sword
,
and
giving
them
in
lieu
thereof
a
weake
and
woodden
sword
of
mens
traditions
,
and
humane
inventions
,
and
the
pawltrie
painted
leaden
weapons
of
unholy
water
,
dirty
reliques
,
graines
,
and
agnus
Dei
wholly
unavaileable
:
Conspiring
with
the
Divell
himselfe
to
hinder
people
of
safety
and
salvation
;
and
to
crosse
and
contradict
the
Lord
himselfe
?
For
he
saith
,
Take
the
sword
of
the
Spirit
:
they
say
,
no.
For
the
Scriptures
are
dangerous
.
True
,
to
discover
and
dissipate
Object
.
1
Answ.
the
massie
mists
of
the
damnable
darknesse
of
Popish
pestiferous
superstitions
.
For
Heretiques
alledge
Scripture
.
True
,
for
themselves
;
and
Object
.
2
Answ.
1
other
heretiques
alledge
the
letter
of
the
Scripture
,
yet
misse
of
the
Word
of
God
,
because
of
the
sense
and
meaning
.
But
what
and
if
the
Word
of
God
is
many
and
diverse
wayes
abused
,
being
mistaken
maliciously
;
misalledged
wittingly
by
purposely
omitting
,
or
adding
something
to
alter
the
sense
and
meaning
,
or
overthrow
the
drift
and
purpose
of
the
Holy
Ghost
:
or
misapplied
purposely
,
namely
,
to
corrupt
the
mind
or
heart
,
to
prove
untruth
or
errour
,
to
perswade
to
sin
,
or
to
some
other
evill
end
or
use
:
shall
the
abuse
of
Scripture
take
away
the
right
use
thereof
?
God
forbid
.
We
all
use
fire
;
though
some
maliciously
,
others
negligently
wast
therewith
,
and
consume
many
excellent
and
desireable
things
.
We
may
lawfully
and
comfortably
enjoy
our
meats
and
drinks
,
though
gluttons
and
drunkards
sinfully
and
shamefully
misuse
them
.
The
honest
traveller
doth
so
much
the
more
fence
and
furnish
himselfe
with
a
sword
,
because
theeves
and
robbers
doe
the
same
.
The
abusing
of
Gods
ordinances
by
lewd
and
wicked
men
should
not
occasion
the
pious
and
godly
man
to
refuse
them
,
dislike
,
or
lesse
to
love
them
.
And
Christ
Iesus
alledged
Scripture
,
although
the
Divell
did
the
same
.
2.
What
though
many
fleering
Ishmaels
scorne
and
scoffe
at
that
knowledge
which
others
have
in
Gods
Word
,
and
at
those
who
carie
the
Scripture
to
the
Church
,
to
get
and
increase
the
same
;
terming
them
in
reproach
Bible-bearers
.
3.
What
though
some
through
covetousnesse
will
not
help
forward
:
some
through
worldlines
will
not
attend
unto
:
some
through
negligence
will
not
frequent
:
some
through
blindnes
will
not
esteem
the
continuall
and
ordinary
,
the
constant
and
conscionable
preaching
of
the
Word
:
and
so
neglecting
to
gird
the
sword
about
them
,
are
guilty
of
their
owne
destruction
:
adventuring
to
go
naked
and
weaponlesse
without
this
sword
,
amidst
so
many
and
such
violent
enemies
.
Yet
let
us
who
are
the
souldiers
of
Christ
Iesus
,
1.
Not
onely
have
Bibles
to
lie
in
our
houses
,
and
to
carie
to
the
Church
:
For
,
what
good
doth
a
sword
hanging
on
the
wals
to
the
souldier
in
the
field
?
2.
Not
onely
read
the
Scriptures
,
regardlesse
of
the
sense
:
For
what
advantageth
a
sword
,
if
we
cannot
unsheath
it
out
of
the
Scabbard
?
3.
Not
onely
search
for
the
true
sense
of
sacred
writ
to
maintaine
discourse
,
confute
gaine-sayers
,
to
determine
differences
,
not
caring
to
have
sin
thereby
mortifled
,
and
our selves
edified
in
the
faith
:
for
what
will
it
availe
a
souldier
to
have
a
sword
onely
to
flourish
?
But
also
.
1.
Let
us
Ministers
,
who
are
,
or
ought
to
be
the
chariots
and
horsemen
of
Israel
with
Apollos
,
Acts
18.
24.
be
mighty
in
the
Scriptures
:
that
so
we
may
not
onely
teach
sound
and
saving
doctrine
,
instruct
,
and
encourage
in
good
manners
:
But
also
refute
and
refell
errours
and
heresies
,
kill
,
and
cut
downe
sin
and
S●tan
;
yea
depresse
and
destroy
whatsoever
makes
against
Christ
,
or
his
glorious
Gospell
.
2.
Let
us
all
dearely-beloved
,
fellow-Christian
souldiers
,
desire
,
and
delight
in
no
book
so
much
as
in
Gods
Word
,
let
us
run
and
resort
duly
and
daily
to
the
absolute
armory
of
the
Scripture
,
to
furnish
our selves
thence
against
all
our
enemies
execrable
enterprises
,
and
excursions
.
1.
Let
us
be
well
acquainted
with
,
and
verst
in
the
Scripture
,
that
so
we
may
have
it
in
continuall
readinesse
against
the
exasperate
assaults
of
Satan
.
2.
Let
us
be
able
to
judge
and
discerne
,
as
of
the
Divels
terrible
temptations
,
so
of
the
severall
sorts
of
remedies
or
replies
out
of
Gods
Word
.
3.
Let
us
be
apt
and
able
to
convict
and
convince
any
,
yea
all
frivolous
or
furious
gainsaying
contradictors
,
as
well
by
undeniable
testimonies
,
as
by
venerable
examples
.
4.
Let
us
fortifie
and
furnish
our selves
so
with
the
Word
of
God
,
1.
That
our
darke
and
blinded
understandings
may
be
inlightened
with
this
light
to
our
feet
,
and
lanthorne
to
our
paths
,
Psal.
119.
105.
We
taking
heed
to
it
,
as
to
a
light
that
shineth
in
a
dark
place
,
untill
the
day
dawn
,
and
the
day-starre
arise
in
our
hearts
,
2
Pet.
1.
19.
and
delighted
in
the
saving
knowledge
therof
more
than
in
gold
,
yea
than
in
fine
gold
,
Ps.
119.
127.
more
than
in
hony
and
the
hony-combe
,
Psal.
19.
10.
2.
That
our
wandring
and
erroneous
judgements
may
be
setled
and
established
in
the
true
way
how
to
attaine
eternall
salvation
by
this
Word
of
truth
,
Ioh.
17.
17.
Col.
1.
5.
3.
That
our
consciences
misled
may
be
convinced
;
erring
may
be
conducted
;
drooping
may
be
comforted
;
and
tormenting
may
be
quieted
thereby
.
4
That
our
stubborn
wils
and
rebellious
affections
exalting
themselves
against
the
knowledge
of
God
,
and
obedience
of
Christ
,
may
be
subdued
,
pulled
downe
,
and
brought
into
subjection
thereto
,
2
Cor.
10.
5.
5.
That
our
cold
,
frozen
,
luke-warme
,
and
dead
hearts
may
be
warmed
,
heated
,
inflamed
,
and
enlightened
with
,
and
made
insatiable
thereof
.
6.
That
our
minds
may
be
satisfied
,
and
content
therewith
more
than
with
treasure
,
Psal
119.
97.
more
than
with
thousands
of
gold
and
silver
,
Ver.
72.
7.
That
our
precious
faith
,
2
Pet.
1
1.
being
much
more
preci●us
than
gol●
,
1
Pet.
1.
7.
may
be
quickened
and
nourished
,
strengthened
and
increased
,
1
Pet.
2.
2.
this
oft
bringing
to
our
remembrance
Gods
precious
promises
,
and
frequently
renewing
the
off
1
of
them
.
8.
That
our
loose
and
licentious
lives
,
wandring
out
of
the
way
of
Gods
commandements
,
may
be
reformed
,
rectified
,
and
amended
,
Psal.
119.
9.
9.
And
that
we
may
be
inabled
to
vanquish
and
overcome
temptations
,
strengthening
our selves
against
sinne
by
hiding
this
Word
in
our
hearts
,
Psal.
119.
11.
and
overcomming
the
wicked
one
by
this
Word
abiding
in
us
,
1
Ioh.
2.
14.
1.
This
being
a
warlike
rod
and
staffe
,
Psal.
23.
4.
Mica
6.
9.
7
14.
in
regard
of
its
sharpnesse
,
strength
,
streightnesse
,
and
warlike
use
.
To
stay
and
support
us
against
the
force
and
violence
of
the
Divell
.
To
beat
,
buffet
,
and
put
to
flight
Satan
.
To
correct
and
cure
our
soules
being
delinquent
.
2.
This
being
a
sharpe
and
piercing
,
keen
and
cutting
axe
,
Luke
3
9
To
fit
and
fashion
stones
for
the
Lords
building
:
to
vexe
,
kill
,
and
torment
gaine-sayers
:
to
pare
and
cut
off
the
corruption
of
the
soule
and
conscience
.
3.
This
being
the
sword
of
the
Spirit
,
whereby
the
wicked
are
subdued
,
whereby
our selves
are
defended
,
and
Satan
put
to
flight
.
Say
not
,
beloved
brethren
,
you
are
not
Schollers
,
not
Object
.
Answ.
Preachers
;
therefore
you
will
not
gird
this
sword
about
you
;
nor
weare
this
weapon
upon
you
:
For
,
although
you
are
not
learned
Lawyers
,
yet
will
you
with
all
sedulity
and
diligence
get
and
gather
sufficient
skill
to
compasse
and
keep
your
lands
,
livings
,
and
inheritance
.
Although
you
are
not
professed
fencers
,
captaines
,
or
chiefe
commanders
,
yet
will
you
guard
and
fortifie
your selves
with
swords
of
proofe
,
to
safeguard
,
and
preserve
your
lives
and
goods
from
theeves
and
murderers
.
And
therefore
although
you
are
not
Preachers
by
profession
;
yet
see
that
you
get
sufficient
skill
in
the
Word
of
God
,
that
may
not
onely
deck
and
garnish
,
but
also
defend
and
guard
your
peerelesse
and
precious
soules
.
This
being
an
excellent
meanes
to
purge
and
purifie
Motive
1.
1.
Religion
,
of
errors
,
heresies
,
prophanesse
and
hypocrisie
.
2.
Zeale
,
of
ignorance
,
passion
,
and
selfe-love
:
tempering
it
with
charity
and
discretion
;
causing
it
not
to
seeke
its
owne
,
but
Gods
glory
.
3.
Profession
of
Christ
,
and
Christianity
,
of
righteousnes
,
and
holines
,
which
is
a
necessary
fruit
of
faith
,
Ps.
116.
10.
Rom.
10.
9
,
10.
Isa
44.
5.
a
thing
not
to
be
ashamed
of
,
Rom.
1.
16
tending
to
Gods
glory
,
Mat.
5.
16.
1
Pet.
2.
12.
Causing
others
to
give
thanks
for
us
to
God
,
2
Cor.
9.
11
,
12.
And
some
to
tread
in
the
same
steps
,
1
Thess.
1.
6
,
7.
Having
a
rich
promise
to
be
owned
and
acknowledged
in
the
number
of
Gods
elect
before
his
Father
which
is
in
heaven
,
Mat.
10.
32.
1.
Of
faint-hearted
pusillanimity
;
this
assuring
us
of
the
truth
of
those
cutting
condemnations
,
Mar.
8.
38.
Of
him
shall
—
ashamed
.
Luke
9.
26
:
Rev.
21.
8.
The
fearefull
,
&c.
2.
Of
vicious
prophanenesse
,
this
certifying
all
forgetters
of
God
,
and
contemners
of
Gods
worship
,
who
professe
that
they
know
God
,
but
in
workes
deny
him
,
being
abominable
,
disobedient
,
and
to
every
good
worke
reprobate
,
Tit.
1.
16.
Who
have
a
forme
of
godlinesse
,
but
deny
the
power
thereof
,
2
Tim.
3.
5.
And
who
take
Gods
covenant
in
their
mouthes
,
yet
hating
to
be
reformed
;
that
God
will
reprove
them
;
set
these
things
in
order
before
their
eyes
;
teare
them
in
peeces
,
and
none
shall
deliver
them
,
Psal.
50.
17
,
22.
3.
Of
vaine-glorious
Pharisaisme
,
that
forbidden
fruit
,
Gal.
5.
26.
that
fruitlesse
fome
,
and
brittle
blazing
bubble
,
which
Christ
,
Ioh.
8.
50.
54.
and
the
best
Christians
disesteemed
,
Acts
10.
25.
14
14.
Rev.
19.
10.
and
for
which
vaine-glorious
persons
have
severely
smarted
;
Witnesse
Nebuchadnezzar
turned
into
a
beast
,
Dan.
4.
30
,
31.
and
Herod
buried
in
a
moment
in
the
contemptible
intrals
of
base
vermine
,
Acts
12.
23.
This
assuring
us
,
that
we
have
nothing
in
us
whereof
to
glory
,
1
Cor.
4.
7.
Ioh.
15.
5.
That
boasting
braggards
lose
their
reward
with
God
,
Mat.
6.
1
,
2.
whereas
secrecie
and
sincerity
procure
acceptance
with
God
,
and
open
reward
,
Vers.
4.
4.
Weldoing
,
or
the
doing
of
good
workes
of
all
sorts
,
to
God
and
man
,
even
the
whole
practice
of
godlinesse
,
particularly
,
liberal
distributing
,
and
mercifull
communicating
to
needy
Christians
and
painefull
Preachers
of
wearisomnesse
,
namely
,
of
carelesnesse
,
slacknesse
,
and
fainting
,
Gal.
6.
9.
This
Word
of
truth
telling
us
,
that
in
due
season
we
shall
reap
if
we
faint
not
.
5.
And
suffering
of
afflictions
(
of
which
we
must
all
look
to
partake
,
since
the
way
to
salvation
is
through
suffering
,
the
way
to
pleasure
is
through
paine
,
the
way
to
happinesse
is
through
misery
,
the
way
to
comfort
is
through
griefe
,
the
way
to
gaine
is
through
losse
,
the
way
to
honour
is
through
dishonour
,
the
way
to
exaltation
is
through
humiliation
,
the
way
to
life
is
through
death
;
or
in
a
Word
,
the
way
to
the
crown
is
the
crosse
,
Acts
14.
22.
)
of
impatience
,
grudging
,
fearfulnesse
and
f●inting
.
This
perswading
us
,
1.
That
though
we
are
in
danger
and
distresse
,
yet
we
have
a
Father
omnipotent
,
almighty
,
able
to
rescue
and
deliver
us
.
Though
we
are
in
misery
,
our
Father
is
a
God
of
mercies
,
and
of
all
comforts
,
who
doth
not
only
comfort
each
of
his
faithful
afflicted
children
;
but
also
in
each
of
their
troubles
and
afflictions
,
2
Cor.
1.
2
,
3.
lo.
14.
17
,
18.
Yea
giving
the
greatest
courage
to
the
greatest
conslict
,
the
greatest
comfort
to
the
greatest
crosse
.
So
that
when
Ioshua
is
to
encounter
with
those
many
magnanimous
gyants
,
and
gyant-like
nations
,
an
Angell
of
the
Lord
appeared
to
him
with
his
sword
drawne
in
his
hand
,
as
a
Captaine
of
the
host
of
the
Lord
,
Ios.
5.
13
,
14.
when
Elisha
and
his
servant
were
besieged
in
Dothan
,
the
mountaine
was
full
of
horses
&
chariots
of
fire
round
about
Elisha
,
2
Kin.
6.
16.
when
the
Church
was
in
the
bottome
,
Christ
Iesus
is
present
with
them
,
not
only
as
an
idle
spectator
,
or
looker
on
;
but
as
a
valiant
,
couragious
,
and
powerfull
Captaine
prepared
to
revenge
the
wrongs
done
to
his
Church
,
Zac.
1.
8.
When
Christ
was
in
his
agony
,
there
appeared
an
Angell
from
heaven
strengthening
him
,
Luk.
22.
43.
When
S.
Paul
was
in
that
dreadfull
danger
on
the
deep
,
that
all
hope
that
they
should
be
saved
was
taken
away
,
the
Angell
of
the
Lord
stood
by
him
,
saying
,
feare
not
Paul
,
God
hath
given
thee
all
that
saile
with
thee
,
Act.
27.
20
,
23
,
24.
and
when
in
Asia
he
was
pressed
out
of
measure
,
above
strength
,
insomuch
that
he
despaired
even
of
life
,
the
Lord
did
then
deliver
him
from
so
great
a
death
,
2
Cor.
1.
8
,
9.
2.
That
the
sufferings
of
the
faithfull
are
counted
and
called
Christs
sufferings
,
2
Cor.
1.
5.
not
onely
because
they
suffer
for
his
sake
,
cause
,
truth
,
and
Gospel
,
Phil.
1.
29.
1
Pet.
4.
13.
but
also
because
Christ
suffereth
in
them
,
Act
9.
4.
Mat.
25.
40.
And
therefore
as
the
condition
of
persecutours
of
the
Saints
is
wofull
,
because
they
persecute
Christ
in
Christians
:
so
,
great
is
the
credit
and
comfort
of
the
Saints
,
suffering
in
such
a
cause
,
where
Christ
Iesus
the
Sonne
of
God
doth
suffer
with
them
.
3.
That
the
sufferings
and
afflictions
of
Gods
people
are
profitable
and
commodious
:
1.
To
themselves
,
God
chastising
them
to
win
them
to
repentance
:
to
try
them
whether
they
will
beare
his
loving
correction
,
and
indure
his
service
unto
bloud
for
his
sake
,
Gen.
22.
1
,
2.
To
make
them
triumph
over
Satan
in
their
obedience
,
Iob
1.
Faith
,
the
more
it
is
sifted
the
cleaner
it
is
,
the
more
it
is
cut
,
the
more
it
groweth
;
the
more
it
is
troden
,
the
thicker
it
comes
up
.
To
separate
them
from
the
wicked
;
therefore
they
are
called
a
fan
,
a
flayle
,
and
fire
to
winnow
,
sift
,
and
sever
:
to
Rom.
8.
25.
2
Tim.
3.
12.
conforme
them
to
Christ
,
and
to
draw
them
neare
to
himselfe
.
2.
To
others
,
Act.
8.
4.
2
Cor.
1.
6.
So
that
all
constant
Christians
which
have
gone
before
us
in
suffering
afflictions
,
they
are
witnesses
to
us
,
and
give
testimony
to
Gods
Word
,
that
it
is
true
,
and
that
his
promises
are
faithfull
,
Heb.
12.
1.
They
comfort
,
confirm
,
and
encourage
us
to
be
constant
in
the
profession
of
the
truth
;
we
being
acquainted
with
their
examples
,
may
therby
receive
,
as
from
a
cloud
,
refreshings
for
the
heat
of
persecutions
,
Heb.
12.
1.
there
being
no
triall
,
trouble
,
affliction
,
or
persecution
so
great
,
but
the
Scripture
affordeth
some
example
or
other
,
as
a
cloud
to
qualifie
and
coole
the
same
.
And
therfore
we
shew
our selves
white-livered
,
and
faint-hearted
souldiers
if
we
dare
not
follow
but
flee
away
,
or
stand
at
a
stay
;
since
the
ice
is
broken
,
and
the
way
troden
by
others
.
4.
This
calling
upon
us
to
looke
upon
our
arch-guide
Christ
Iesus
(
not
his
picture
,
but
his
practise
or
example
,
his
precept
or
word
,
his
spirit
,
promise
,
and
providence
,
who
is
not
onely
our
Commander
,
but
Coadjutour
:
Our
patterne
,
but
also
partner
:
our
forerunner
,
but
also
finisher
)
Heb.
13.
2.
who
for
the
joy
that
was
set
before
him
endured
the
Crosse
,
despised
the
shame
,
and
endured
such
contradictions
of
sinners
against
himself
.
Somtimes
without
replying
,
somtimes
without
rebuking
,
alwaies
without
revenging
,
or
resisting
,
without
cursing
or
blaspheming
,
without
fainting
or
falling
away
.
This
Word
of
God
calls
upon
us
to
looke
upon
Christ
,
to
fasten
our
eyes
continually
upon
him
,
that
we
remembring
his
doctrine
,
doings
,
and
death
may
not
sin
,
nor
feare
,
nor
faint
,
nor
fall
away
in
troubles
.
It
being
a
great
incouragement
to
souldiers
to
see
and
behold
their
Captaine
to
march
valiantly
before
them
:
to
passengers
over
the
sea
to
have
a
good
Pilot
:
travellers
by
land
to
have
a
good
guide
.
Such
a
one
,
nay
farre
more
excellent
is
Christ
to
Christians
:
for
as
the
examples
of
the
godly
in
former
ages
have
great
force
to
incourage
us
which
come
after
to
beare
the
Crosse
patiently
,
and
to
abide
constantly
.
So
Christs
example
hath
much
more
force
then
all
others
if
all
were
one
:
for
that
hee
is
not
onely
set
forth
as
a
patterne
to
follow
,
as
a
marke
to
shoote
at
,
but
also
as
the
beginner
,
furtherer
,
and
finisher
of
our
faith
,
our
fight
,
and
combate
.
The
meditation
of
whose
patience
,
and
perseverance
under
the
crosse
armeth
us
to
comfort
and
confirme
us
against
Apostasie
,
feare
,
fainting
,
and
falling
away
.
This
being
a
curing
corrosive
to
heale
the
common
corruption
Motive
2.
in
mans
nature
,
whereby
Gods
judgements
executed
upon
others
(
as
now
extant
,
and
extended
unto
the
poore
by
scarsity
and
famine
.
)
1.
Are
fondly
mistaken
;
namely
,
when
they
are
thought
to
be
for
sin
onely
;
When
they
are
thought
to
befall
impenitent
sinners
onely
;
When
they
are
thought
to
be
for
great
and
grievous
sins
onely
;
When
they
are
thought
to
bee
greater
then
the
offences
,
or
sins
punished
.
2.
Or
foolishly
misapplyed
;
namely
,
When
they
are
applyed
onely
to
the
offendours
,
or
parties
punished
;
When
they
are
chiefly
applied
to
others
,
and
not
to
our selves
;
When
others
are
thereby
condemned
for
their
outward
condition
,
whereas
they
should
rather
bee
commended
for
their
carriage
;
When
thereby
wee
our selves
are
justified
.
3.
Or
wickedly
abused
;
namely
,
When
they
are
not
at
all
observed
,
Psalme
10.
5.
When
they
are
lightly
regarded
,
Exodus
8.
9
,
10.
When
they
are
soone
forgott●●
,
Psalme
106.
13.
21
,
22.
I●de
5.
When
men
are
not
humbled
at
the
sight
of
them
,
Dan.
5.
22.
When
they
doe
not
glorifie
God
for
them
,
Dan.
5.
23.
Wee
being
enabled
by
this
rightly
to
use
them
,
which
wee
doe
,
When
wee
marke
and
observe
them
,
Psalme
46.
8
9.
When
wee
meditate
upon
them
,
Psalme
111.
2.
When
wee
continually
remember
them
;
When
we
reverently
regard
them
;
When
wee
are
humbled
at
the
sight
of
them
,
and
when
we
glorifie
God
for
them
.
3.
This
being
availeable
to
discerne
and
destroy
The
hardning
deceitfullnesse
of
sin
,
Heb.
3.
13.
The
pestiferous
poyson
of
errours
,
1
Tim.
6.
3.
The
wilie
subtilties
of
Sathan
,
Rev.
2.
24.
And
the
contagious
corruptions
of
our
hearts
.
4.
This
being
the
two-edged
sword
of
the
spirit
to
defend
,
justifie
and
maintaine
every
good
thing
,
when
it
is
opposed
against
,
and
to
disprove
and
repell
every
evill
thing
to
which
wee
are
tempted
.
To
cut
our selves
with
repentance
,
killing
our
corruptions
,
and
kill
the
enemies
of
our
salvation
.
SECT.
8.
Their
armour
wholly
applyed
to
the
present
occasion
,
the
pinching
dearth
.
THis
,
O
you
Christian
souldiours
,
is
your
warlike
Christian
furniture
,
with
this
you
must
be
so
armed
and
apparelled
,
that
with
it
you
must
wake
,
and
sleepe
,
eate
and
drinke
,
laugh
and
lament
,
rest
and
labour
,
live
and
die
.
You
must
not
onely
make
an
experiment
,
and
take
an
assay
,
whether
you
can
goe
with
this
;
but
you
must
be
so
expert
,
and
acquainted
with
the
severall
pieces
of
this
impregnable
armour
of
God
,
and
so
skillfull
to
us●
them
at
all
occasions
,
and
so
readily
fortified
and
furnished
,
that
your
enemies
may
not
by
any
suddaine
surprisall
supplant
you
,
nor
by
any
extemporary
skirmishing
excursions
repulse
you
,
nor
by
any
violent
encounter
vanquish
you
.
Since
warlike
weapons
,
skill
,
and
dexterity
to
handle
and
manage
the
same
to
divert
,
or
vanquish
the
violent
,
and
tempestuous
assaults
of
austere
,
and
active
,
fierce
and
formidable
foes
are
then
of
greatest
value
,
and
utility
when
the
enemies
encounters
are
most
effectuall
.
And
since
it
is
the
good
will
and
pleasure
of
our
King
,
and
Captaine
to
make
an
experiment
and
proofe
of
us
all
by
this
scarcity
and
scantnesse
,
for
such
as
we
are
upon
triall
,
such
we
are
in
truth
;
the
combate
differenceth
the
couragious
from
the
cowards
,
the
furnace
drosse
from
gold
,
the
touchstone
pure
mettals
from
counterfet
.
You
rich
men
of
the
world
are
now
tempted
to
despise
and
oppresse
your
poore
brethren
,
Iames
2.
6.
to
treade
upon
the
poore
,
Amos
5.
11.
To
swallow
up
the
needie
of
the
land
,
to
make
the
poore
of
the
land
to
faile
,
—
making
the
Epha
small
and
Shekell
great
,
and
falsifying
the
ballances
by
deceit
,
to
buy
the
poore
for
silver
,
and
the
needie
for
a
paire
of
shooes
,
Am.
8
4
,
5
,
6.
To
shut
up
bowels
of
compassion
and
to
hide
your selves
from
your
owne
flesh
,
Isa.
58.
7.
Quit
your selves
therefore
like
men
,
furnish
and
fortifie
your selves
with
this
furniture
,
that
you
bee
not
foyled
.
For
1.
Whence
is
it
that
many
of
your
ranke
and
quality
Crocodile-like
,
seemingly
compassionate
their
brethrens
distresses
with
alas
,
alas
the
prices
of
corne
are
too
great
,
and
yet
cruelly
gnaw
and
devoure
them
by
enhauncing
the
price
?
Surely
the
want
of
the
girdle
of
truth
occasioneth
men
to
concruciate
and
consume
,
when
they
seeme
to
condole
with
;
and
compassionate
others
.
2.
Whence
is
it
that
many
taking
advantage
of
the
extremities
of
the
times
use
their
utmost
abilities
,
and
bend
their
forces
by
ingrossing
of
corne
to
make
greater
the
price
,
that
they
may
inrich
themselves
in
the
ruines
of
others
,
and
so
manifest
themselves
to
be
,
in
the
judgement
of
that
reverend
man
of
God
Mr.
Perkins
,
as
bad
as
the
vilest
rascals
that
be
in
the
land
,
murderers
,
theeves
,
cursed
Idolaters
,
very
Atheists
,
and
starke
rebels
unto
God
?
Surely
from
the
want
of
the
breast-plate
of
righteousnesse
.
Consider
a
fearefull
example
in
a
dearth
,
in
the
dayes
of
Henery
the
3.
when
many
dyed
with
hunger
;
the
rich
were
so
moved
with
covetousnesse
,
that
they
would
not
releeve
them
,
amongst
whom
Walter
Grey
Archbishop
of
Yorke
,
had
corn●
five
yeares
old
,
yet
would
give
none
for
Gods
sake
;
but
commanded
Stowe
:
pag.
277.
his
tenants
to
take
it
,
to
pay
so
much
new
corne
,
who
comming
to
the
corne
,
saw
in
the
sheaves
,
heads
of
wormes
,
serpents
,
and
toads
,
and
heard
a
voice
out
of
the
mowe
,
saying
,
lay
no
hands
on
the
corne
;
for
the
Archbishop
and
all
that
he
hath
is
the
divels
,
&c.
3.
Whence
is
it
that
many
because
their
state
is
not
superfluous
,
and
superabundant
,
as
formerly
it
hath
beene
,
grudge
,
and
grumble
against
the
Lord
of
heaven
and
earth
,
and
his
righteous
dealings
?
Surely
from
the
not
having
their
feet
shod
with
the
preparation
of
the
Gospell
of
peace
.
4.
Whence
is
it
that
many
,
contrary
to
Moses
his
pious
practise
,
chuse
rather
the
pleasures
,
and
profits
of
sin
for
a
season
,
then
to
suffer
a
little
affliction
with
the
people
of
God
,
esteeming
the
trashie
treasures
of
Egypt
the
greatest
rich●●
?
Surely
from
the
want
of
the
shield
of
faith
.
5.
Whence
is
it
that
many
rich
men
of
this
world
are
not
rich
in
good
workes
,
ready
to
distribute
,
willing
to
communicate
?
Surely
from
the
absence
of
the
helmet
hope
,
which
enables
to
trust
in
the
living
God
,
who
giveth
us
richly
all
things
to
enjoy
,
to
doe
good
,
&c.
1
Tim.
6.
17
,
18.
6.
And
whence
is
it
that
many
rich
men
are
mercilesse
,
steeling
their
iron
,
and
hardening
their
flinty
adamantine
hearts
against
the
grievous
groaning
,
and
dolefull
lamentations
of
distressed
men
crying
to
them
for
due
,
and
deserved
wages
,
for
which
they
have
laboured
,
and
for
necessary
reliefe
,
of
which
they
stand
in
need
,
and
so
become
like
the
prophane
Pagans
,
Rom.
1.
21.
And
such
who
have
forsaken
the
feare
of
God
.
Iob
6.
14.
Thereby
manifesting
that
themselves
are
such
whose
religion
is
vaine
,
Iames
1.
27.
whose
prayers
are
fruitlesse
,
Pro
21.
13.
whose
love
to
God
is
counterfet
,
1
Ioh.
3.
17.
Whose
judgement
shall
be
mercilesse
,
Iames
2.
13.
And
whose
plagues
shall
be
dreadfull
,
Psal.
109.
16.
Surely
from
the
absence
of
,
or
ability
to
manage
the
sword
of
the
spirit
;
which
weapon
,
if
well
used
,
will
kill
and
cut
downe
all
carnall
corruptions
.
Ascertaining
a
man
First
,
That
he
may
not
therefore
rob
,
and
oppresse
others
,
because
some
oppresse
and
wrong
him
.
Secondly
,
That
he
may
not
therefore
sell
at
unconscionable
,
and
excessive
rates
,
because
others
doe
so
,
no
more
(
hee
thereby
favouring
,
and
giving
consent
to
the
wickednesse
of
other
men
)
then
he
may
be
drunke
with
drunkards
,
or
run
into
all
excesse
of
riot
with
wicked
men
.
Thirdly
,
That
he
must
be
mercifull
1.
If
he
will
be
like
unto
God
,
who
is
the
father
of
mercies
,
2
Cor.
1.
3.
Luk.
6.
36.
2.
If
he
will
be
truly
religious
,
Iames
1.
27.
Isa.
58.
6.
Heb.
13.
16.
3.
If
hee
would
have
his
other
performances
prevailing
,
Matth.
23.
23.
4.
If
he
desires
blessednesse
,
Matth.
5.
7.
That
therefore
you
may
be
religious
rich
men
,
take
unto
you
this
whole
armour
of
God
,
that
so
1.
You
may
not
love
in
word
,
neither
in
tongue
,
but
in
deed
and
truth
.
2.
That
so
you
may
not
raise
your selves
by
the
ruines
of
others
,
but
rather
relieve
them
.
3.
That
so
you
may
not
mutter
and
repine
at
Gods
dealing
,
but
blesse
God
for
taking
away
.
4.
That
so
you
may
choose
rather
to
suffer
afflictions
,
with
Gods
people
,
then
to
enjoy
the
pleasures
of
sinne
for
a
season
.
5.
That
so
you
may
not
trust
in
uncertaine
riches
,
but
in
the
living
God
,
doing
good
,
being
rich
in
good
works
,
ready
to
distribute
,
&c.
6.
That
so
you
may
put
on
bowels
of
compassion
,
to
commiserate
the
distresses
of
others
,
and
communicate
to
their
necessities
.
Give
me
leave
to
acquaint
you
with
an
excellent
passage
,
I
lately
read
in
Saint
Chrysostome
,
and
from
his
example
to
speake
unto
you
rich
men
in
behalfe
of
your
poore
brethren
.
His
words
are
these
with
which
he
begins
his
Sermon
.
I
am
risen
up
to
day
to
execute
an
ambassage
which
is
just
,
honest
,
&
profitable
Chrys.
in
1
Cor.
Serm.
de
Ele
〈…〉
mos
.
Tom.
4.
to
you
in
the
behalfe
of
no
other
men
then
of
the
poore
which
dwell
in
this
your
citty
;
They
have
enjoyned
me
this
labour
,
not
by
their
speech
,
nor
by
the
consent
and
advise
of
their
common
appointment
;
but
by
their
lamentable
,
and
grievous
lookes
:
for
when
I
hastening
to
this
your
assembly
did
passe
through
the
market
place
and
narrow
streets
,
I
did
see
many
lying
in
the
middle
of
the
two-forked-waies
,
some
their
hands
cut
off
,
some
blinde
,
some
full
of
sores
,
&c.
I
thought
it
to
be
a
matter
of
extreame
cruelty
,
not
to
declare
these
things
to
your
charity
,
especially
since
I
am
compelled
hereunto
by
a
certaine
opportunity
from
those
things
which
have
beene
spoken
.
It
is
convenient
to
speake
of
almesdeeds
alwaies
,
since
we
also
alwaies
need
mercy
from
the
Lord
.
But
it
is
now
more
needfull
in
regard
of
the
great
cold
;
for
truly
in
summer
the
gentlenes
of
the
time
doth
much
solace
the
poore
,
because
they
are
without
danger
,
although
they
go
naked
,
when
they
ar●
clothed
with
the
sun-beames
,
and
sleepe
securely
upon
the
bare
pavement
,
neither
do
they
need
so
much
,
shoes
,
or
wine
,
or
such
large
feeding
:
they
contenting
themselves
with
the
fountaines
of
water
;
and
that
time
of
the
yeare
doth
furnish
a
suddaine
table
to
them
of
small
herbes
of
little
worth
,
and
a
little
pulse
;
To
which
is
added
another
no
lesse
commodity
,
for
they
which
build
houses
,
till
the
earth
,
and
sayle
on
the
sea
doe
much
need
their
service
—
.
But
in
winter
they
are
divers
waies
afflicted
,
and
vexed
;
hunger
doth
destroy
their
bowels
within
,
cold
doth
consume
their
flesh
without
:
besides
they
then
neede
more
food
,
warm●r
clothing
,
beds
,
something
to
lie
on
,
shooes
,
and
many
other
things
;
and
which
is
most
grievous
,
the
time
doth
not
affoord
worke
.
Therefore
because
they
need
much
,
and
want
worke
,
no
man
giving
to
these
distressed
ones
hire
,
or
enjoyning
them
worke
,
let
us
at
length
stretch
out
our
hands
to
give
not
onely
hire
,
but
almes-deeds
,
&c.
I
should
be
glad
,
if
the
lamentable
languishing
lookes
,
if
the
discomfiting
dolourous
distresses
,
if
the
painefull
pinching
penury
,
if
the
asperate
appaling
anxieties
of
our
poore
people
did
not
paralell
those
of
Antioch
;
but
I
feare
me
they
surpasse
and
surmount
them
.
It
is
needlesse
,
and
superfluous
,
I
suppose
,
for
me
to
tell
you
that
our
pinched
,
if
not
pined
poore
are
many
,
and
much
multiplied
;
or
that
their
present
pressures
are
violently
vexing
if
not
insufferably
,
and
intollerably
:
for
1.
Not
onely
are
they
constrained
in
regard
of
other
mens
hard-heartednesse
,
want
of
bowels
of
compassion
,
and
desire
of
private
personall
enrichment
(
though
with
the
cries
and
cursings
,
the
ruine
and
destruction
of
the
oppressed
)
to
part
with
their
commodities
at
such
low
and
under
rates
,
that
they
may
be
said
rather
to
give
away
,
then
sell
the
fruites
of
their
labour
.
2.
But
also
that
which
they
buy
,
they
purchase
at
excessive
Some
barley
that
d●y
,
sc.
February
25.
●631
.
sold
for
6
s
2
d
a
strike
in
Ketering
market
.
prices
,
the
scarcity
and
scantnesse
of
all
sorts
of
necessary
food
being
so
great
,
so
generall
,
of
such
timely
begining
,
and
of
such
long
continuance
,
that
,
I
thinke
,
neither
we
nor
our
fathers
have
seene
the
like
.
3.
And
that
which
adds
the
greatest
burden
of
miseries
upon
these
miserable
,
of
dolours
upon
these
distressed
men
is
want
of
worke
,
and
imployment
.
For
although
a
man
could
sell
at
a
deare
rate
and
buy
at
a
low
price
;
yet
wanting
things
saleable
,
and
not
having
money
to
buy
things
vendible
:
he
is
not
at
all
benefited
by
these
assisting
advantages
.
I
thinke
it
farre
better
for
a
poore
man
to
give
5
s
for
a
strike
of
corne
,
having
worke
to
get
the
same
:
then
to
have
liberty
to
buy
the
selfe-same
corne
for
5
d
,
not
knowing
how
to
procure
that
5
d
to
purchase
the
same
.
Say
not
,
beloved
brethren
,
of
your
distressed
neighbours
.
Object
.
1
Give
them
the
law
,
and
whip
them
;
Give
them
the
law
,
and
stock
them
;
until
you
first
give
them
the
law
,
and
relieve
them
.
Our
pious
and
wholesome
lawes
take
order
as
well
for
their
provision
,
as
punishment
.
Our
sword
of
justice
hath
(
or
ought
to
have
)
two
edges
,
one
to
punish
,
and
correct
the
criminous
,
the
other
to
patronize
,
and
defend
the
distressed
.
Give
them
for
every
oath
and
curse
according
to
the
law
,
1
s.
Give
them
for
every
one
who
prophaneth
the
Sabbath
by
playing
,
3
s-4
d
:
by
selling
,
by
travelling
,
1
l.
according
to
our
religious
Statutes
.
Give
them
from
your
ale-houses
who
keepe
not
the
size
,
1
l
:
for
ale-house
keepers
suffering
men
to
sit
tipling
long
in
their
houses
,
10
s
:
for
every
tipler
in
an
ale-house
3
s-4
d
&c.
for
every
one
who
is
drunke
5
s.
Give
the
aged
and
impotent
poore
competent
reliefe
.
Give
the
able
and
working
poore
labour
and
imployment
,
and
then
give
correction
to
the
idle
poore
,
and
spare
not
.
Say
not
,
beloved
brethren
,
they
are
idle
,
they
are
idle
(
as
Object
.
2
cruell
Pharoah
said
to
the
distressed
Israelites
,
exacting
the
tale
of
brickes
,
not
allowing
straw
to
make
them
,
Exod.
5.
)
and
therefore
they
must
not
eate
.
For
some
are
necessarily
idle
,
who
are
unoccupied
because
they
want
worke
,
as
well
as
others
are
voluntarily
idle
,
who
may
worke
and
will
not
,
ceasing
to
labour
through
love
of
ease
,
of
which
latter
onely
Saint
Paul
speakes
,
saying
,
If
any
will
not
(
not
,
doth
not
)
worke
,
neither
should
he
eate
,
2
Thess.
3.
10.
Say
not
,
beloved
brethren
,
you
want
ability
to
imploy
the
Object
.
1
one
sort
,
and
to
relieve
the
other
.
For
sure
it
is
,
if
old
mens
reports
are
true
,
we
have
more
silver
,
and
gold
then
our
forefathers
had
;
wee
fare
more
deliciously
then
our
forefathers
did
;
and
our
garments
are
more
costly
,
and
gay
then
our
forefathers
were
:
Spare
we
therefore
some
unnecessary
superfluities
from
our selves
;
that
we
may
be
better
enabled
to
communicate
to
others
.
But
since
their
condition
is
every
way
so
dreadfull
,
and
distressing
.
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
spirit
,
if
any
bowels
,
and
mercies
.
1.
Open
your
eyes
,
behold
,
and
see
the
urgent
necessities
of
your
brethren
:
looke
upon
their
pale
,
and
pining
countenances
,
their
wan
and
watry
faces
;
See
how
many
,
and
what
able
bodies
are
necessarily
idle
,
and
thereby
enforced
;
some
to
pilfer
,
some
to
begg
,
and
all
to
languish
.
Cast
a
few
lookes
into
poore
mens
houses
,
many
of
which
I
feare
are
worse
provided
of
necessary
comforts
for
this
life
,
then
rich
mens
swine
,
yea
dogs
.
2.
Open
your
eares
to
heare
the
bitter
bewailing
,
the
dolefull
lamentations
,
sorrowfull
sighings
of
sad
and
sighing
parents
,
not
knowing
how
or
which
way
to
asswage
and
mitigate
the
keene
and
cutting
,
the
rough
and
asperate
hunger
of
themselves
,
and
their
condoling
children
.
Open
your
eares
to
heare
the
grievous
groaning
,
and
miserable
moanings
of
pinched
,
and
pining
children
,
complaining
,
and
crying
to
their
afflicted
parents
in
vaine
for
bread
.
3.
That
by
hearing
and
seeing
your
brethrens
vehement
,
and
urgent
extremities
,
that
by
taking
notice
of
,
and
beholding
other
mens
miseries
,
you
may
put
on
bowels
of
compassion
,
fellow-feeling
and
pittie
;
and
demonstrate
,
or
shew
your
compassionate
,
mercifull
,
and
pittifu●l
hearts
,
which
alone
is
not
sufficient
,
by
your
compassionate
,
mercifull
,
and
pitifull
hand
,
which
is
also
necessary
.
That
as
compassion
in
God
is
the
cause
of
comfort
towards
us
:
so
compassion
in
us
may
be
the
cause
of
comfort
towards
distressed
Christians
.
Motive
1.
That
so
wee
may
bee
free
from
unmercifullnesse
,
one
quality
,
badge
,
and
character
of
mis-beleeving
miscreants
,
Rom.
1.
30.
2.
That
so
we
may
assimulate
our selves
unto
the
good
and
godly
man
,
whose
property
is
to
be
gracious
,
and
full
of
compassion
,
Psal.
112.
4.
to
shew
favour
,
and
to
lend
,
v.
5.
to
disperse
,
and
give
to
the
poore
,
v.
9.
3.
That
so
we
may
be
followers
of
Christ
Iesus
,
who
is
rich
in
mercy
and
ready
to
comfort
,
helpe
,
and
succour
all
that
come
unto
him
,
call
upon
him
,
trust
in
him
,
and
walke
in
his
waies
.
Who
as
he
is
able
,
so
is
he
willing
to
helpe
all
those
that
seeke
to
him
for
succour
:
who
is
full
of
pitty
and
compassion
towards
mankinde
in
misery
,
especially
towards
the
elect
.
4.
That
so
we
may
obediently
practise
those
pious
precepts
of
our
soveraigne
Lord
,
and
loving
Saviour
,
Luke
6.
If
thou
cloathest
the
naked
,
thou
cloathest
thy selfe
with
righteousnes
,
if
thou
bringest
the
stranger
into
thy
house
,
and
receivest
the
needy
,
he
will
procure
thee
the
friendship
of
the
Sainte
&
eternall
mansions
;
this
is
no
small
favour
,
thou
sowest
corpo●●ll
things
,
and
rece●●est
spiritu●ll
—
surely
hee
is
blessed
out
of
whose
h●use
the
poore
never
goeth
away
empty
.
Amb.
offic.
lib.
●
cap.
11.
36.
Bee
you
therefore
mercifull
as
your
father
also
is
mercifull
,
Ephes.
4.
32.
Bee
you
kinde
one
to
another
,
Colos.
3.
12.
Put
on
therefore
as
the
elect
of
God
holy
and
beloved
,
bowels
of
mercies
,
kindnesse
.
5.
That
so
we
may
avoid
that
dolefull
,
and
never
enough
deplored
doome
of
hard
hearted
mercilesse
men
,
with
whom
their
Lord
is
wroth
,
and
will
deliver
them
to
the
tormentours
untill
they
pay
that
which
they
are
never
able
to
doe
,
because
they
have
not
compassion
on
their
fellow
servants
,
as
God
hath
had
pitty
on
them
,
Mat.
18.
33
,
34.
Who
shall
have
judgement
without
mercy
,
Iames
2.
13.
And
who
shall
one
day
heare
that
dreadfull
valediction
,
Depart
from
me
you
cursed
into
everlasting
fire
prepared
for
the
Divell
and
his
Angels
,
Mat.
25.
41.
6.
That
so
we
may
have
propriety
in
,
and
participate
of
those
precious
promises
of
rich
reward
from
the
most
mercifull
,
and
unchangeable
Iehovah
recorded
and
registred
,
Psal.
41.
1.
Blessed
is
hee
that
considereth
the
poore
,
and
need●
,
the
Lord
will
,
&c.
Psalme
1125.
&c.
Surely
he
shall
not
be
moved
for
ever
,
hee
shall
bee
in
everlasting
remembrance
:
&
c
?
7.
That
so
we
may
not
come
short
of
other
creatures
,
the
noblenesse
of
which
consists
in
giving
,
of
the
Sun
in
giving
light
,
of
the
Moone
,
and
Stars
in
giving
light
,
of
the
clouds
in
giving
raine
,
of
the
earth
in
giving
grasse
,
of
the
herbes
in
giving
flowers
,
of
trees
in
giving
fruit
.
In
this
great
famine
let
us
give
.
For
as
a
spring
which
breakes
from
the
top
of
a
mountaine
cannot
but
water
the
lower
parts
,
and
the
valleys
;
So
if
our
love
be
once
fixed
on
God
,
we
cannot
but
love
,
and
refresh
our
neighbours
.
To
these
I
will
add
eight
out
of
Saint
Chrysostome
.
1.
He
tels
us
that
workes
of
mercy
put
to
flight
the
Divell
,
his
ground
is
,
Psalme
41.
the
Lord
will
deliver
him
in
the
day
〈…〉
m.
in
Psal.
●1
.
of
evill
.
i.
of
judgement
.
Hee
shall
bee
blessed
.
i.
hee
makes
those
to
whom
hee
is
bountifull
,
and
those
which
know
him
to
call
him
blessed
.
Hee
will
not
deliver
him
to
the
will
of
his
enemiet
.
i.
Divels
.
2.
He
tels
us
,
that
this
is
more
excellent
then
to
build
a
sumptuous
●om.
5
〈…〉
Muth
.
15.
temple
,
because
infidels
,
and
theeves
may
take
away
that
;
But
the
Divell
cannot
take
away
this
treasure
which
we
lay
up
in
heaven
by
giving
to
the
poore
.
3.
He
tels
us
that
workes
of
mercy
cleanse
from
sinne
,
his
ground
is
,
Luke
11.
41.
But
rather
give
almes
,
and
behold
all
〈…〉
.
things
are
cleane
unto
you
.
4.
He
tels
us
that
almes-deeds
are
better
then
sacrifice
,
from
〈…〉
〈…〉
eah
6.
6.
I
will
have
mercy
,
and
not
sacrifice
.
5.
He
tels
us
that
this
opens
heaven
,
from
Acts
10
4.
Thy
〈…〉
.
〈…〉
●●ine
almes
are
gone
up
for
a
memoriall
before
God
.
6.
He
tels
us
that
this
is
a
sacrifice
ascending
to
heaven
,
and
persw●●es
us
,
when
we
see
the
poore
,
not
to
sleight
them
,
〈…〉
●hat
wee
should
be
were
we
such
,
what
then
〈…〉
〈…〉
we
have
●●hers
doe
for
us
?
He
would
not
have
us
to
re
〈…〉
t●em
.
He
would
not
have
us
examine
their
conversation
,
but
relieve
them
.
7.
He
tels
us
that
the
poore
mens
hands
build
us
houses
in
heaven
;
almes-deeds
are
a
good
artist
,
they
are
the
friend
of
God
,
〈…〉
●t
i●
pure
and
sincere
it
gives
much
confidence
,
it
intrea●es
〈…〉
.
●or
them
,
it
hath
such
force
that
it
breakes
bonds
,
dossolves
darknesse
.
extinguisheth
fire
,
kilt
the
worme
,
and
expels
g●ashing
of
teeth
.
8.
He
tels
us
that
this
is
the
most
gainefull
and
profitable
art
,
because
other
arts
vanish
away
with
this
present
life
,
with
sicknesse
,
Hom.
32.
ad
pop.
Antioch
.
&c.
but
this
art
of
mercifullnesse
,
when
the
world
passeth
away
,
doth
most
appeare
when
we
die
,
doth
most
shine
,
it
is
fruitfull
to
a
man
in
his
sicknesse
,
in
his
old
age
,
and
goeth
with
him
to
another
life
.
Besides
I
might
furnish
you
with
many
cutting
conclusions
out
of
this
sacred
armorie
of
Gods
Word
against
unmercifullnesse
,
and
with
many
pressing
places
to
bountifullnes
and
mercy
.
But
I
will
name
but
one
place
for
both
,
and
so
proceed
.
Mat.
25.
31.
&c.
At
that
last
,
and
dreadfull
day
of
judgement
,
when
Iesus
Christ
with
glorious
Majesty
shal
com
with
a
pompous
guard
of
attending
Angels
;
with
great
authority
shall
gather
al
nations
in
a
moment
of
time
before
him
;
with
unspeakable
wisdome
shall
sever
the
chaff●
from
the
wheate
,
the
sheep
from
the
goates
,
the
good
from
the
bad
,
&
with
perfect
equity
shall
give
an
upright
sentence
of
absolution
to
the
good
,
of
condemnation
to
the
bad
.
From
whose
judgement
no
excuse
will
exempt
,
no
cave
can
hide
,
nor
castle
hold
:
our
comming
to
it
not
being
a
matter
of
liberty
,
and
freedome
,
but
of
necessity
.
In
which
last
day
,
when
every
man
must
answer
for
himselfe
,
and
in
his
own
person
,
where
no
proctour
,
no
advocate
,
no
substitute
,
no
surety
,
no
pledge
,
no
friend
to
answer
for
other
,
but
each
man
for
himselfe
,
the
husband
cannot
for
the
wife
,
the
father
for
the
son
,
nor
one
friend
for
another
.
Which
shall
discover
and
difference
betweene
hypocrites
and
true
Christians
both
in
regard
of
their
nature
and
disposition
,
and
in
respect
of
their
state
and
condition
.
1.
Those
brutish
goates
,
who
are
separated
and
secluded
to
the
left
hand
:
Although
they
claime
an
interest
in
Christ
as
well
as
true
and
faithfull
Christians
,
and
call
themselves
by
his
name
,
his
servants
,
and
him
their
Lord
,
ver.
24.
Although
they
sooth
,
and
flatter
themselves
in
their
sinnes
saying
when
saw
we
?
Although
they
qualifie
,
and
justifie
their
wicked
doings
,
not
onely
in
some
particular
action
,
but
also
in
whatsoever
they
are
charged
withall
,
saying
,
when
saw
wee
thee
an
hungry
,
&
c
?
Yet
(
Christ
taking
as
denied
to
himselfe
the
duties
of
love
which
are
denied
to
Christians
,
v.
45.
H●
having
such
a
tender
care
of
all
true
Christians
,
that
hee
registers
all
the
wrongs
which
are
done
unto
them
,
minding
in
time
to
right
the
same
,
v.
45.
And
regarding
,
registring
,
and
remembring
the
least
injuries
that
are
done
to
the
least
of
his
brethren
,
v.
45.
)
shall
have
denou●ced
against
them
that
dreadfull
doome
,
Depart
from
me
you
cursed
,
&c.
Depart
from
me
a
King
,
a
Saviour
,
at
whose
right
hand
are
pleasures
for
evermore
,
into
everlasting
fire
,
where
their
worme
never
dieth
,
and
their
fire
is
not
quenched
,
with
the
Divel
and
his
Angels
;
a
departure
dol●full
,
and
dreadfull
with
such
consorts
into
torments
so
ea●el●sse
,
endlesse
,
hopelesse
,
and
helplesse
:
For
you
gave
me
not
meat●
,
&c.
you
are
not
without
just
cause
condemned
,
the
cause
of
your
condemnation
is
in
your selves
,
and
of
your selves
you
have
omitted
good
duties
,
and
sins
of
omission
are
no
lesse
dangerous
,
and
damnable
then
sins
of
commission
.
You
have
been
despisers
of
the
poore
,
carelesse
contemners
of
Christians
under
the
Crosse
,
you
did
not
feed
,
cloath
,
lodge
,
visit
me
in
my
afflicted
members
,
you
have
been
cruell
,
and
cruelty
is
a
cursed
thing
,
and
cruell
persons
are
cursed
creatures
;
you
have
beene
merci●esse
men
,
without
compassion
,
naturall
affection
,
and
the
sin
of
u●mercifullnesse
comprehends
all
wickednesse
,
and
is
contrary
to
all
righteousnes
,
and
the
mercilesse
man
is
gacelesse
,
and
void
of
all
goodnes
;
because
cruelty
makes
men
most
unlike
to
God
,
Mat.
5.
48
and
most
like
to
the
divell
,
Ioh.
8.
1
Pet.
5.
8.
Therfore
depart
from
me
you
cursed
,
&c.
2
A●d
tho●e
blesse●
sheep
sta●ding
at
Christs
right
hand
.
Although
th●y
are
to
farre
from
chalenging
heaven
for
their
merit
,
that
they
dislike
and
disclaime
al
mention
made
of
their
good
works
in
the
cause
of
their
salvation
,
or
justification
,
saying
,
when
saw
we
thee
an
hungry
,
naked
,
&c.
yet
Christ
doth
testifi●●is
good
acceptance
of
their
love
shewed
to
others
for
his
sake
,
they
shewing
mercy
to
Christ
in
his
living
members
,
and
such
as
●ack
meate
,
dri●k
&c
in
comforting
,
and
commending
them
for
these
their
works
of
mercy
.
Not
but
that
there
are
more
works
of
mercy
then
those
six
,
for
according
to
the
severall
kinds
of
miseri●s
,
so
are
mercies
distinguished
.
Not
but
that
Christians
shall
be
commended
at
the
day
of
judgement
for
other
performances
as
well
as
these
.
Witnesse
Matth.
19.
27
,
28.
You
which
have
followed
〈…〉
in
the
regeneration
shall
&c.
Witnesse
Matth.
●4
.
46.
Blessed
is
that
servant
whom
his
Lord
when
he
commeth
shall
find
so
doing
.
And
witnesse
Matth.
25.
21.
Well
done
good
and
faithfull
servant
,
&c.
Yet
these
inferiour
workes
of
the
second
Table
are
onely
named
and
preferred
,
Because
they
are
such
as
each
man
may
performe
:
Because
they
best
discover
the
hypocrifie
of
counterfeit
Christians
.
And
they
are
chosen
for
their
witnesse
,
not
their
worth
.
That
we
therefore
may
(
when
he
shall
appeare
)
have
confidence
,
and
not
be
ashamed
before
him
at
his
comming
.
That
we
therefore
may
stand
in
the
number
of
those
to
whom
the
King
shall
say
,
Come
you
blessed
of
my
Father
,
inherit
the
kingdome
,
&c.
Let
us
shew
these
workes
of
mercy
so
farre
forth
as
occasion
and
ability
will
serve
,
and
so
often
as
others
want
and
we
have
.
2.
You
poore
people
at
such
times
as
these
assaulted
,
and
tempted
by
Satan
to
seek
succour
from
,
and
to
ease
your
smart
by
meanes
divellish
and
diabolicall
;
and
to
dishonour
the
Lord
by
lying
,
stealing
,
railing
,
reviling
,
murmuring
,
and
distrust
.
Betake
your selves
therefore
to
your
spirituall
weapons
,
and
take
unto
you
the
whole
armour
of
God
,
that
ye
may
be
able
to
withstand
in
these
evill
dayes
.
1.
Let
your
loynes
be
girt
about
with
truth
,
whereby
you
may
be
guarded
and
defended
from
loathsome
lying
,
and
divellish
dissimulation
.
2.
Put
upon
you
the
brest
plate
of
righteousnesse
,
to
shield
and
safeguard
you
against
injurious
,
violent
,
and
unjust
dealings
,
pilfering
,
and
purloining
.
3.
Let
your
feet
be
shod
with
the
preparation
of
the
Gospell
of
peace
,
that
you
may
passe
through
comfortably
and
couragiously
the
many
piercing
pressures
of
pinching
penury
.
4.
Above
all
take
the
shield
of
faith
.
That
will
so
support
you
,
that
you
shall
indure
,
seeing
by
it
him
who
is
invisible
,
Heb.
11.
27.
5.
And
take
the
helmet
of
salvation
Hope
,
which
will
comfort
and
consolate
you
against
distracting
discomfits
,
and
dreadfull
feares
;
strengthen
and
enable
you
to
depend
upon
the
Lord
,
and
expect
with
patient
waiting
(
without
limiting
the
holy
One
of
Israel
)
helpe
,
and
deliverance
from
the
Lord
,
who
is
the
health
of
your
countenance
,
and
your
God
,
Psalme
42.
11.
6.
And
the
sword
of
the
Spirit
,
which
will
defend
you
,
and
drive
away
the
tempter
.
1.
This
will
store
you
with
these
and
such
like
precious
promises
.
Psal.
3●
.
19.
The
Lord
will
keepe
them
alive
in
the
time
of
famine
,
who
feare
him
and
hope
in
his
mercy
.
Psal.
34.
10.
They
that
feare
the
Lord
shall
not
want
any
good
thing
.
Psal.
37.
16.
A
little
that
the
righteous
hath
is
better
than
the
riches
of
many
wicked
.
Mat.
6.
33.
First
seeke
the
kingdome
of
heaven
,
and
&c.
2.
This
will
shew
you
that
God
feeds
the
fowles
,
Luke
12.
24.
Yea
the
most
feeble
and
filthy
ravens
,
Psal.
147.
9.
the
beasts
,
Psal.
104.
Infants
,
Psal.
71.
6.
and
wicked
men
,
Gen
21.
14
,
19.
3.
This
will
certifie
you
that
our
gracious
God
did
feed
the
many
Israelites
which
came
out
of
Egypt
in
a
desolate
and
barran
wildernesse
,
Elijah
with
ravens
,
1
King
.
17.
4
,
6.
and
a
poore
widow
Ver.
9.
in
the
time
of
famine
.
4.
This
will
declare
and
demonstrate
that
the
Lord
is
your
Shepheard
,
Psal.
23.
1.
and
mercifull
Father
.
From
which
precious
promises
and
practices
of
our
good
and
gracious
God
you
may
thus
arm
and
animate
your selves
,
and
with
this
weapon
wound
the
Divell
,
dissipate
and
disanull
his
direfull
darts
to
diffident
distrustfulnesse
.
1.
H●th
the
true
and
unchangeable
Iehovah
,
who
cannot
lie
,
Tit.
1.
1.
whose
promises
are
yea
and
Amen
,
2
Cor.
1.
20.
made
so
many
,
and
such
mercifull
promises
?
2.
Doth
he
feed
,
and
provide
for
the
fowles
of
the
aire
,
the
wild
beasts
of
the
desarts
,
the
wicked
and
ungodly
,
the
young
and
helplesse
infants
?
3.
Is
it
undeniably
manifest
that
such
who
have
depended
upon
God
in
extremities
,
have
beene
sufficiently
provided
for
,
Luke
22.
35.
When
I
sent
you
without
purse
,
and
scrip
,
and
shoes
,
lacked
ye
any
thing
?
And
they
said
,
Nothing
.
By
extraordinary
meanes
,
the
ordinary
failing
,
Exod.
16.
4.
Will
wicked
men
feed
their
wicked
,
and
good
children
?
Will
good
men
feed
their
godly
and
ungodly
children
?
Will
bruit
and
savage
beasts
feed
and
provide
for
their
young
?
Will
fowles
of
the
aire
feed
and
foster
theirs
?
And
shall
we
distrust
,
to
whom
those
sure
and
certaine
,
sweet
and
precious
promises
belong
,
we
being
better
than
beasts
,
birds
,
and
sonnes
of
Belial
?
The
Lord
having
beene
our
trust
from
our
youth
,
by
whom
we
have
beene
holden
up
from
the
wombe
,
Psal.
71.
6.
He
being
the
same
to
us
now
,
he
was
to
his
chosen
formerly
:
as
able
and
ready
to
succour
and
support
us
now
,
as
he
did
them
in
their
extremities
.
And
his
care
of
,
and
compassion
towards
us
surpassing
infinitely
,
and
beyond
all
comparison
not
onely
that
of
birds
,
or
beasts
towards
their
young
;
but
also
that
of
men
,
good
and
bad
towards
their
children
?
We
will
not
do
it
.
SECT.
9.
Against
Antinomists
.
THe
want
of
these
warlike
weapons
is
a
prime
and
principall
cause
that
so
many
doting
and
deluded
,
halting
and
hollow-hearted
,
weake
and
wavering
,
rotten
and
relapsed
Christians
,
unsound
,
and
unsetled
in
the
wayes
of
life
,
are
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
doctrine
Eph.
4.
14
▪
by
the
sleight
of
men
,
and
cunning
craftinesse
,
whereby
they
lie
in
wait
to
deceive
,
of
which
sort
we
lately
have
had
some
wandring
seducers
,
which
creeping
into
houses
,
have
led
captive
some
silly
(
yet
selfe-conceipted
)
men
and
women
laden
with
sinnes
,
led
away
with
diverse
lusts
,
ever
learning
,
and
never
able
to
come
to
the
knowledge
of
the
truth
.
Now
as
2
Tim.
3.
6.
Iannes
and
Iambres
withstood
Moses
,
so
do
these
also
resist
the
truth
;
whose
folly
I
have
formerly
endeavoured
to
manifest
in
this
place
,
in
naming
some
,
(
the
very
naming
being
a
sufficient
consutation
of
the
most
,
they
are
so
fond
and
phantasticall
)
and
confuting
others
of
their
foolish
fancies
,
in
my
discourse
of
the
Society
of
Saints
,
in
which
First
,
I
have
shewed
that
the
Saints
on
earth
are
sinners
,
although
not
such
sinners
as
dogs
,
and
swine
,
or
sonnes
of
Belial
;
and
answered
their
objections
by
which
they
pretend
to
prove
that
the
Saints
in
this
life
are
so
pure
and
perfect
,
as
that
Book
1.
Cap.
3.
pag
54.
Book
3.
Cap.
8.
pag.
139.
Book
5.
Cap.
6.
pag.
242.
they
are
free
from
sinne
:
For
,
although
it
is
true
that
all
the
sinnes
of
the
Saints
are
pardoned
,
not
onely
those
which
are
past
and
present
,
but
also
in
some
sort
those
to
come
;
yet
hence
to
inferre
,
therefore
the
Saints
are
free
from
sinne
,
is
absurd
and
erroneous
.
All
sinnes
of
justified
persons
are
pardoned
,
yet
differently
:
Sinnes
past
by
a
formall
application
,
sinnes
Am.
Theol.
l.
1
c.
27.
Thes.
24.
to
come
by
a
virtuall
:
Sinnes
past
in
themselves
;
sinnes
to
come
in
the
subject
,
or
person
sinning
,
saith
D.
Ames
.
All
their
sinnes
are
pardoned
,
yet
not
so
as
to
free
them
from
sinne
in
this
life
;
for
although
the
children
of
God
have
Perk.
Gal.
1.
pag.
186.
the
pardon
of
their
sinnes
to
come
,
not
onely
in
respect
of
Gods
decree
to
pardon
:
but
also
in
respect
of
his
promise
to
pardon
,
and
in
respect
of
the
procurement
of
pardon
upon
the
crosse
:
yet
they
want
the
pardon
of
their
sinnes
,
untill
the
Lord
doth
give
and
communicate
Christ
unto
them
,
and
applieth
to
their
conscience
the
remission
of
their
sinnes
:
and
therfore
the
pardon
of
their
sinnes
is
not
fully
and
absolutely
given
them
untill
they
recover
themselves
,
and
renew
their
repentance
:
God
doth
pardon
all
the
sinnes
of
his
children
,
yea
their
sinnes
to
come
,
not
simply
,
but
upon
condition
of
future
repentance
,
and
absolutely
,
when
they
repent
and
renew
the
same
,
2
Sam.
12
▪
2
Cor.
5.
21.
Should
a
man
inferre
that
because
in
Gods
decree
all
men
shall
die
and
come
to
judgement
,
that
therefore
all
men
are
dead
and
come
to
judgement
.
Should
a
man
inferre
that
because
in
respect
of
Gods
promise
,
in
respect
of
the
procurement
the
Saints
are
glorified
,
that
therefore
the
Saints
who
are
under
trials
of
cruell
mockings
,
and
scourgings
;
yea
moreover
,
in
bonds
and
imprisonments
,
who
wander
in
sheeps
skins
and
goats
skins
,
being
destitute
,
afflicted
,
and
tormented
,
and
they
who
as
yet
are
unborne
,
and
never
saw
the
Sun
,
are
already
actually
glorified
in
heaven
.
I
suppose
every
man
would
censure
such
conclusions
as
irreligious
,
if
not
unreasonable
;
as
unreasonable
,
if
not
senslesse
;
as
unsound
,
if
not
absurd
;
as
fantasticall
,
if
not
franticke
;
as
erroneous
,
if
not
hereticall
.
I
therefore
(
since
this
their
inference
is
as
imprudent
and
improbable
,
as
incongruous
,
and
inconsiderate
)
heartily
and
humbly
wish
and
desire
these
silly
deluded
soules
to
lay
aside
their
owne
selfe-conceiptednesse
and
selfe-justice
,
to
discerne
and
deplore
their
owne
disabilities
,
and
desist
from
disturbing
the
Church
with
their
dis●onant
distractions
.
Secondly
,
I
haue
clearely
manifested
the
differences
and
agreements
betweene
the
justified
Iewes
and
Christians
to
be
such
,
that
the
covenant
betweene
the
Lord
,
them
and
us
,
is
one
and
the
same
,
according
to
the
Doctrine
of
our
Church
,
Hom.
of
faith
,
B.
1.
which
saith
,
Although
they
were
not
named
Christen
men
,
yet
was
it
a
Christian
faith
that
they
had
;
for
they
looked
for
all
benefits
of
God
the
Father
through
the
merits
of
his
Sonne
Iesus
Christ
as
we
do
.
This
difference
is
betweene
them
and
us
;
for
,
they
looked
when
Christ
should
come
,
and
we
be
in
the
time
when
he
is
come
:
Therefore
saith
S.
Augustine
,
the
time
is
altered
,
but
not
the
faith
:
for
we
have
both
one
faith
in
one
Christ
,
the
same
Holy
Ghost
also
that
we
have
,
had
they
,
saith
S.
Paul
;
for
,
as
the
Holy
Ghost
doth
teach
us
to
trust
in
God
,
and
to
call
upon
him
as
our
Father
:
so
did
he
teach
them
to
say
as
it
is
written
,
Thou
Lord
art
our
Father
and
Redeemer
,
thy
Name
is
without
Isa.
43.
beginning
,
and
everlasting
.
God
gave
them
then
grace
to
be
his
children
,
as
he
doth
us
now
,
against
the
gainesayings
of
these
contradicting
cavillers
.
Thirdly
,
I
have
clearly
proved
that
obedience
to
Gods
precepts
Book
3.
Cap.
14.
pag.
179.
is
one
meanes
whereby
we
keepe
covenant
with
God
,
and
therefore
a
part
of
the
covenant
of
grace
;
which
these
ignorantly
condemne
as
false
,
speaking
evill
of
those
things
which
they
know
not
;
for
did
they
but
understand
what
this
covenant
is
betweene
God
and
his
people
;
namely
Gods
contract
with
them
concerning
the
obtaining
of
eternall
life
:
did
they
but
know
that
this
covenant
consists
of
two
parts
,
Gods
promise
to
them
,
sc.
to
give
them
Christ
and
his
benefits
,
as
remission
of
sinnes
and
salvation
,
to
be
their
God
,
and
to
save
them
,
to
deale
mercifully
and
truly
with
them
:
and
theirs
to
God
,
sc.
to
be
his
people
and
to
serve
him
,
to
repent
of
their
sinnes
,
and
receive
Christ
by
faith
,
to
yeeld
obedience
to
his
will
;
did
they
but
know
that
universall
obedience
is
,
if
not
the
substance
of
this
covenant
on
the
Saints
part
,
yet
the
principall
part
thereof
,
as
is
evident
,
Exod
19.
8.
Nehem.
10.
28.
Ezra
10.
3.
They
would
not
so
wickedly
and
wilfully
with
such
preposterous
prejudice
perversly
pronounce
this
orthodoxe
truth
:
The
Law
of
God
is
part
of
the
covenant
of
grace
,
ungrounded
,
and
erroneous
.
Fourthly
,
I
have
expresly
evidence
,
that
the
Saints
of
Book
3.
Cap.
16.
pag.
194.
Book
4.
Cap.
5.
pag.
230.
God
ought
to
feare
,
as
well
as
love
the
Lord
,
contrary
to
their
perverse
position
,
that
love
and
feare
cannot
stand
together
.
Fiftly
,
I
have
delineated
and
described
the
inamouring
Book
4.
Cap.
5.
pag.
237.
excellency
,
and
inevitable
necessity
of
sanctification
,
against
the
irreligious
and
reproachfull
,
diabolicall
and
blasphemous
barkings
against
the
same
,
some
of
their
fraternity
(
as
I
have
heard
reported
)
terming
it
scurvy
sanctification
.
Sixtly
,
I
have
shewed
the
extent
and
excellency
of
Christian
Book
4.
Cap.
6.
pag.
242.
liberty
,
wherein
I
have
contradicted
and
confuted
their
lawlesse
and
licentious
liberty
.
Seventhly
,
I
have
opened
and
unfolded
the
doctrine
of
justification
,
Book
4
Cap.
5.
pag.
233.
to
informe
and
teach
them
the
truth
of
that
of
which
they
talk
,
and
talk
so
much
to
little
purpose
,
in
which
they
would
seeme
wondrous
wise
,
although
they
wander
wide
of
the
way
.
Eightly
,
Although
their
tenet
of
Gods
not
afflicting
his
children
for
their
sinnes
is
so
repugnant
to
the
regall
rule
of
sacred
Writ
,
and
so
ridiculous
to
rectified
reason
,
that
the
relating
is
a
sufficient
refutation
thereof
:
Yet
I
much
bewailing
their
err●neous
wandrings
,
and
earnestly
desiring
their
deliverance
from
their
deluding
dotage●
,
will
instruct
and
informe
them
in
the
truth
,
if
they
are
not
intractable
,
and
unteachable
.
True
it
is
,
that
sufferings
are
not
alwayes
and
onely
for
sin
▪
Iohn
9.
3.
Neither
hath
this
man
sinned
,
nor
his
father
.
(
Great
was
the
errour
therefore
of
Christs
Disciples
:
In
thinking
there
was
no
other
cause
of
the
mans
blindnesse
but
sinne
.
In
thinki●g
he
could
not
be
justly
punished
with
blindnesse
from
his
birth
,
because
he
had
not
then
committed
any
actuall
sinne
;
and
in
thinking
he
could
not
be
justly
punished
for
any
sinne
save
his
owne
,
or
his
parents
;
for
he
might
be
punished
for
Adams
)
For
although
all
miseries
be
effects
of
sinne
,
yet
sinne
is
not
the
onely
cause
of
mans
misery
,
there
being
as
well
moving
and
fi●all
causes
,
as
that
which
is
the
procuring
cause
:
as
for
example
,
First
,
There
are
diverse
moving
causes
of
afflictions
.
1.
In
regard
of
the
wicked
;
the
moving
cause
is
Gods
just
displeasure
,
justice
,
and
anger
.
2.
In
regard
of
the
elect
;
the
moving
cause
is
Gods
love
towards
them
.
3.
In
regard
of
both
;
the
moving
cause
is
Gods
good
will
and
pleasure
.
Secondly
,
There
are
diverse
finall
causes
of
afflictions
.
1.
In
regard
of
God
;
his
glory
,
and
the
manifestation
of
his
power
.
2.
In
regard
of
the
parties
punished
;
their
good
,
and
the
exercise
of
Gods
graces
in
them
.
3.
In
regard
of
others
;
their
fore-warning
,
and
making
them
without
excuse
.
Notwithstanding
sinne
is
the
onely
meritorious
cause
of
punishments
temporall
and
eternall
,
Lo●
.
3.
39.
2
Sa●
.
12.
10.
1
Corinth
.
11.
Rom.
5.
12.
Neither
doth
our
Saviours
answer
D.
Am.
l.
2.
de
Conscientia
.
cap.
16.
Thes.
13.
contradict
the
certainty
hereof
,
Iohn
9.
3.
This
m●●
hath
not
sinned
.
1.
By
his
owne
sinne
or
the
sinne
of
his
parents
he
hath
not
deserved
more
justly
to
be
borne
blind
,
than
any
other
sinuer
which
seeth
from
his
birth
,
or
than
any
of
your selves
;
for
Gods
purpose
was
not
by
this
blindnesse
to
punish
the
sinnes
of
this
man
,
and
so
to
satisfie
his
justice
:
but
rather
thereby
to
make
way
for
his
mercy
,
and
to
prepare
matter
for
his
Sonne
Christ
to
worke
upon
when
he
came
into
the
world
,
and
was
God
manifested
in
the
flesh
.
Concerning
the
word
punishment
we
may
say
and
that
truly
and
warrantably
,
God
punisheth
his
children
for
their
sinnes
.
Though
not
with
satisfactory
punishments
to
satisfie
and
make
amends
for
their
sinnes
:
nor
with
vindicative
punishment
to
take
vengeance
upon
them
for
their
transgressions
;
yet
with
chastening
punishments
,
fatherly
correcting
them
for
their
humbling
amendment
,
Psal.
73.
14.
Daily
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
beene
punished
,
whipped
,
or
scourged
,
yea
the
same
word
is
used
Ver.
5.
and
rightly
translated
plagued
.
Ninthly
,
I
have
shewed
that
the
law
of
God
doth
bind
the
Book
3.
Cap.
14.
pag.
183.
Book
4.
Cap.
6.
pag.
253.
conscience
of
regenerate
Christians
to
obedience
,
against
their
absurd
annihilating
of
,
and
prophane
pratlings
against
the
holy
and
heavenly
law
of
our
good
and
gracious
God
.
To
prevent
all
future
contradictions
,
I
have
set
downe
the
concordant
confessions
of
eight
reformed
Churches
.
I
have
shewed
the
judgement
of
some
of
the
ancient
Fathers
,
to
which
I
have
added
testimonies
of
Scriptures
,
and
certaine
reasons
,
that
they
might
consider
,
had
they
but
wit
or
will
to
consider
,
that
in
striving
to
support
their
rotten
,
ruinous
,
and
ridiculous
positions
,
they
contradict
the
ancient
Worthies
;
the
most
sound
and
orthodoxe
Churches
militant
upon
earth
,
and
by
name
this
of
England
,
whereof
we
are
members
,
and
also
the
most
true
and
undeniable
Word
of
God
,
not
onely
in
the
old
,
but
also
in
the
new
Testament
.
Yet
as
the
same
seed
sowne
by
the
selfe
same
seedsman
in
a
fertile
soyle
,
yeelds
a
plentifull
increase
,
falling
in
stony
ground
is
scorched
,
in
thorny
is
choaked
,
and
in
high-wayes
is
devoured
:
As
the
same
wholsome
and
nourishing
food
which
cheereth
and
refresheth
,
strengtheneth
and
supporteth
the
sound
and
healthfull
man
,
increaseth
and
augmenteth
corrupt
and
vicious
humours
,
maladies
,
and
miseries
in
a
distempered
body
:
And
as
the
same
radiant
,
and
resplendent
rayes
of
that
royall
majesticall
runner
in
the
firmament
,
which
softeneth
waxe
,
hardereth
clay
,
which
makes
fragrant
flowers
more
odoriferous
,
makes
corrupt
carrion
more
odious
:
So
the
pure
and
precious
Word
of
God
,
which
is
the
savour
of
life
unto
life
to
some
,
is
the
savor
of
death
unto
death
unto
others
,
2
Cor.
2.
16.
for
evill
men
and
seducers
will
waxe
worse
and
worse
,
deceiving
and
being
deceived
,
2
Tim.
3.
13.
Acts
13.
10.
And
these
enemies
of
righteousness●
will
not
cease
to
pervert
the
right
wayes
of
the
Lord
.
And
therfore
as
the
Lord
gives
up
Ephraim
,
Hos.
4.
17.
Ephraim
is
joyned
to
ido●s
,
let
him
alone
,
cease
to
admonish
him
,
for
he
is
incureable
.
As
the
Angell
said
to
Iohn
,
Rev.
22.
11.
He
that
is
filthy
,
let
him
be
filthy
still
.
And
as
great
Basil
said
of
Eu●omius
and
his
followers
,
Why
Basil
adu
Eun.
lib.
2.
should
I
contradict
mad
men
?
And
a
little
after
,
I
suppose
those
who
cannot
b●
cured
,
will
not
be
benefitted
by
the
multitude
of
those
things
which
are
spoken
.
And
before
,
●ruly
I
am
afraid
Lib.
1.
lest
by
often
repeating
other
mens
blasphemi●s
I
should
pollute
my selfe
.
So
I
might
say
,
to
what
purpose
should
I
confute
these
fond
and
phantasticall
people
?
For
variety
of
reasons
will
do
those
which
are
i●
curable
no
good
,
&c.
Yet
part●y
to
justifie
the
doctrine
of
all
the
reformed
Churches
,
and
in
particular
of
the
Church
of
England
(
as
s●u●d
and
orthodoxe
as
any
under
the
cope
of
heaven
)
against
a
viperine
and
venemous
viper-like
brood
of
lawlesse
and
licentious
libertines
:
partly
to
strengthen
and
support
those
that
stand
;
partly
to
uphold
and
keep
from
falling
those
that
are
weake
;
pattly
to
●eale
(
if
it
be
possible
)
these
silly
,
yet
selfe-conceipted
s●ctaries
:
or
els
to
suppresse
and
supplant
(
what
in
me
lieth
)
their
palpable
,
yet
pernicious
absurdities
,
that
others
may
the
better
shun
and
avoid
them
,
according
to
that
substantiall
and
pregnant
saying
of
great
Basil
,
Lur●ing
impiety
is
more
dangerous
than
that
Lib.
1.
which
is
publi●●ed
:
for
when
we
know
detractors
,
we
are
wont
m●r●
easily
to
avoid
their
impudent
tongues
,
and
ungratefull
minds
.
I
will
o●ce
more
as●aile
these
audacious
and
awkeard
Antinomists
.
I●
which
attempt
I
will
not
trouble
my selfe
or
you
with
repctitions
of
those
things
which
I
have
formerly
delivered
,
neither
is
it
needfull
for
me
to
confirme
any
of
my
reasons
,
because
cavilled
at
by
some
,
no
more
than
it
is
necessary
to
prove
that
the
sun
doth
shine
in
a
bright
noone-tide
,
because
some
blind
people
will
not
beleeve
it
.
They
say
that
we
Ministers
dare
not
preach
the
truth
through
feare
of
loosing
our
livings
.
And
is
the
Church
of
England
become
a
stepmother
so
rigorous
,
Answ.
1
and
tyrannicall
as
to
punish
at
all
,
or
so
severely
as
with
the
losse
of
living
those
which
preach
the
purity
of
the
Gospell
?
And
are
all
the
pious
Pastours
,
and
painefull
preachers
of
this
our
famous
Church
become
so
faint
and
cowardly
,
that
not
one
of
them
(
onely
some
few
stragling
wanderers
)
dares
to
preach
the
Gospell
of
Christ
?
Monstrous
impudencie
,
horride
impiety
!
If
these
doe
not
deserve
the
sharpe
censure
,
and
severe
scourge
of
the
Church
,
traducing
thus
venemously
and
unjustly
a
Church
so
renowned
,
and
a
Clergy
so
reverend
let
others
judge
.
2.
But
admit
their
impious
,
and
injurious
imputations
to
be
true
and
credible
,
as
they
are
fond
,
false
,
and
fantasticall
:
yet
are
all
other
reformed
Churches
enemies
to
the
purity
of
the
Gospell
,
and
are
all
other
Divines
,
which
are
and
have
beene
famous
in
the
same
,
cowardly
and
corrupt
,
unsound
and
rotten
?
For
the
Church
of
England
,
you
have
heard
her
judgement
,
So●
of
Saints
,
B.
4.
Cap.
6.
p.
244.
B.
3.
Cap.
14
p.
183.
Hom.
of
the
misery
of
mankind
.
C.
yet
heare
her
speake
once
againe
.
For
truly
there
is
imperfections
in
our
best
workes
:
wee
doe
not
love
God
so
much
as
wee
are
bound
to
doe
,
with
all
our
heart
,
mind
and
power
:
wee
doe
not
feare
God
so
much
as
wee
ought
to
doe
.
Thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
,
thou
shalt
Hom.
of
works
●
.
not
steale
—
By
which
words
Christ
declared
that
the
lawes
of
God
be
the
very
way
that
doe
leade
to
eternall
life
.
So
that
this
is
to
bee
taken
for
a
most
true
lesson
taught
by
Christs
owne
mouth
,
that
the
workes
of
the
morall
commandements
of
God
bee
the
very
true
workes
of
faith
which
loade
to
the
blessed
life
to
come
.
Vnder
pretence
of
obedience
to
their
father
in
religion
—
they
Ibid.
E.
1.
were
exempted
by
their
rules
,
and
canons
from
the
obedience
of
their
naturall
father
and
mother
,
and
from
the
obedience
of
Emperour
,
and
King
,
and
from
all
temporall
power
,
whom
of
very
Hom.
of
Obed
N.
1.
duty
by
Gods
lawes
they
were
bound
to
obey
,
&c.
Wherefore
let
us
subjects
doe
our
bounden
duties
,
&c.
Here
let
us
learne
of
Saint
Paul
the
elect
vessell
of
God
,
that
Ibid.
N.
111.
all
persons
having
soules
doe
owe
of
bounden
duty
,
and
even
in
conscience
,
obedience
,
submission
,
and
subjection
to
the
higher
powers
.
Thus
we
know
partly
our
bounden
duty
to
common
authority
,
Ibid.
P.
&c.
How
can
we
then
be
free
(
if
not
free
from
,
then
bound
to
)
from
Hom.
against
Adultery
.
P.
11
this
commandement
,
where
so
great
charge
is
layd
upon
us
?
Our
Church
Catechisme
.
Q.
Dost
thou
not
thinke
that
thou
art
bound
to
beleeve
,
and
to
doe
as
they
have
promised
for
thee
?
A.
Yes
verily
,
&c.
the
things
which
they
acknowledge
themselves
bound
to
doe
,
is
to
obey
Gods
law
.
Answ.
before
.
Thirdly
that
I
should
keepe
Gods
holy
will
and
commandements
,
and
walke
in
the
same
all
the
daies
of
my
life
.
The
Old
Testament
is
not
contrary
to
the
new
,
although
the
Artic.
7.
law
given
from
God
by
Moses
as
touching
ceremonies
and
rites
doe
not
binde
Christian
men
—
yet
notwithstanding
no
Christian
man
what
soever
is
free
from
(
therefore
bound
to
)
the
obedience
of
the
commandements
which
are
called
morall
.
Heare
some
of
our
worthy
Divines
speake
.
Dr.
Reinolds
saith
,
the
morall
law
bound
Ioseph
and
David
Overthr
.
of
stage
.
pl.
p.
83.
to
love
their
neighbours
and
themselves
—
equity
thereof
pertained
to
the
morall
law
,
and
so
is
perpetually
,
and
simply
to
bee
observed
.
The
morall
law
remaines
for
ever
a
rule
of
obedience
to
every
Ibid.
p.
36.
child
of
God
;
though
he
be
not
bound
to
bring
the
same
obedience
for
his
justification
before
God
.
Ecclesiasticall
Histories
mention
many
such
Libertines
,
Simon
Magus
and
his
disciples
,
who
taught
that
men
might
lawfully
commit
fornication
—
.
Basilides
,
Eunomius
Gnosticke
,
who
taught
that
men
might
live
as
they
list
,
seeing
now
such
liberty
was
procured
them
;
being
freed
from
being
under
the
law
any
longer
:
which
sinne
died
not
with
those
cursed
heretickes
,
but
the
Divell
hath
in
these
last
daies
revived
it
,
especially
Idem
in
Iude.
p
518.
2.
d.
in
foure
sorts
of
men
.
First
the
Libertines
of
this
age
,
who
hold
with
the
former
,
that
being
under
grace
,
we
are
free
from
the
Idem
in
Iude
p.
5
18.
2
d.
Rom.
13.
5.
p.
1096.
Col.
28.
p.
33.
obedience
of
the
Morall
Law
.
M.
Wilson
.
We
are
bound
to
be
subject
,
&c.
M.
Bifield
.
But
is
the
whole
Law
of
Moses
abrogated
,
&c.
D.
Ames
.
The
matter
of
our
obedience
is
,
&c.
In
his
confutation
of
Bellarmine
.
Whereas
the
I●suite
objects
that
wee
place
Christian
liberty
in
this
,
that
wee
are
subject
(
or
bound
)
to
no
law
in
conscience
before
God
.
He
answereth
▪
So
hainous
is
this
liberty
of
false
accusing
,
that
the
authour
thereof
doth
seeme
to
have
no
respect
of
law
or
conscience
in
witnesse
before
God
;
For
wee
doe
acknowledge
that
all
Christians
are
subject
to
the
rule
and
direction
,
to
the
authority
and
obligation
of
the
Morall
Law
,
and
of
all
the
divine
Law
enjoying
us
any
duty
,
&c.
And
in
his
Cases
of
Conscience
hee
concludes
,
that
the
Law
of
God
doth
binde
the
conscience
,
and
sheweth
what
it
is
to
binde
,
namely
,
To
have
that
power
,
that
the
conscience
ought
to
be
subject
to
it
,
so
that
it
doth
sinne
,
if
is
doth
any
thing
against
the
Law
.
Heare
other
Writers
judgements
,
and
determination
.
Peter
Martyr
saith
;
The
Law
is
the
rule
or
square
of
Loc.
Com.
Clas.
2.
cap.
2.
Bul.
D●c
.
de
pers.
Legis
.
d
3.
●
.
8.
Cent.
1.
l.
2.
c.
4.
conscience
.
Bullinger
.
The
Law
doth
order
and
frame
the
life
of
men
.
The
Centuries
say
.
The
Scriptures
teach
,
that
we
are
delivered
,
or
freed
from
the
curse
and
condemnation
,
not
from
the
obedience
of
the
Morall
Law
.
Againe
they
teach
,
That
the
Law
Morall
,
which
is
the
immoveable
judgement
of
divine
understanding
,
is
not
disanulled
,
P.
184.
but
doth
endure
for
ever
.
Palanus
hath
diverse
reasons
to
prove
this
.
Lib.
6.
de
Lege
Dei
.
Ch.
Hom
cap.
105
p.
1496.
Chemnitius
a
Lutheran
saith
,
We
are
freed
from
the
Law
in
regard
of
the
curse
;
we
are
freed
from
the
Law
in
regard
of
justification
—
But
we
are
not
freed
from
the
obedience
of
the
Law
:
For
even
the
regenerate
or
justified
are
debters
,
not
to
the
flesh
to
live
after
the
flesh
,
but
to
the
Spirit
,
to
mortifie
the
deeds
of
the
flesh
,
Rom.
8.
12.
Cha●ierus
saith
;
It
is
●●nifest
by
the
things
fore-going
,
Tom.
3.
lib.
1
▪
cap.
6.
Th.
4.
that
an
exceeding
great
inj●●y
i●
d
〈…〉
u●
,
wh●●
w●e
are
said
to
denie
that
wee
are
b
〈…〉
to
the
Law
before
God
.
Wherefore
if
Bellarmine
doth
know
those
which
say
,
that
the
saithfull
are
subject
to
u●
law
before
GOD
;
and
that
Th.
5.
the
Decalogue
of
Moses
doth
n
〈…〉
belong
to
us
,
hee
sha●●
have
us
not
adversaries
,
but
follo
〈…〉
i●
disputing
boldly
against
such
.
Againe
:
The
fulfilling
of
the
Law
can
by
〈…〉
meanes
bee
accounted
by
the
part
,
but
by
the
whole
:
For
,
the
whole
life
,
not
some
one
moment
thereof
,
is
bound
;
and
it
is
bound
to
all
,
not
to
one
:
Hence
the
saying
of
Iames
,
Hee
is
Ibid.
l.
11.
cap.
11.
Th.
16.
guilty
of
all
which
offendeth
in
one
:
Neither
can
it
otherwise
bee
understood
,
because
hee
is
not
guilty
of
murther
,
who
doth
onely
steale
,
but
of
theft
onely
:
Yet
hee
is
guiltie
of
the
breach
of
that
whole
Law
,
part
whereof
is
,
Th●●
shalt
not
steale
,
and
another
part
whereof
,
Tho●
shalt
not
kill
.
Now
whereas
the
adverse
Antinomist
will
(
I
suppose
)
reply
,
all
this
is
not
Scripture
:
I
do
confesse
,
that
these
words
in
so
many
letters
and
syllables
are
not
in
the
Scripture
:
Yet
I
dare
avow
that
this
doctrine
of
the
Lawes
binding
the
regenerate
to
obedience
,
being
the
doctrine
not
onely
of
our
Church
,
but
of
all
other
Christian
Churches
(
some
few
contentious
Sectaries
excepted
,
who
deserve
not
the
name
of
a
Church
)
and
of
all
sound
,
solid
,
and
substantiall
.
Divines
,
is
the
expresse
doctrine
of
sacred
Scripture
:
And
that
it
is
so
,
I
will
now
manifest
,
and
make
perspicuous
by
pregnant
places
in
the
New
Testament
.
Mat.
5.
18
,
19
,
21
,
&c.
Christ
〈…〉
not
to
destroy
the
Law
,
&c.
Yea
he
confirmes
the
continuance
of
it
in
every
iot●
or
tittle
till
the
heavens
be
no
more
,
and
presseth
punctually
to
a
precise
particular
observation
of
it
.
Rom.
3.
31.
Do
we
then
make
void
the
Law
through
faith
?
God
forbid
:
yea
in
establish
the
Law
.
Faith
therefore
doth
not
evacuate
,
but
establish
the
Decalogue
.
Rom.
7
7.
By
the
Law
we
come
to
the
knowledge
of
our
sinnes
.
Rom.
7.
22.
25.
S.
Paul
delighted
in
the
Law
of
God
—
with
his
mind
he
served
the
law
of
God
.
1
Cor.
9.
21.
Being
not
without
law
to
God
,
but
under
the
law
to
Christ
.
Eph
6.
1
,
2.
Children
obey
your
parents
—
Honour
thy
father
,
&c.
1
Tim.
1.
5.
The
end
of
the
commandement
is
charity
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
of
●aith
unfained
.
Iam.
2.
8.
If
you
fulfill
the
royall
law
of
liberty
,
&c.
S.
Iam●s
shewes
what
Law
,
namely
the
Decalogue
,
Do
not
comm●●
adultery
,
&c.
Vers.
11.
1
Ioh.
2.
4.
He
that
saith
I
know
him
and
keepeth
not
his
commandements
,
is
a
lyar
.
1
Iohn
3.
4.
Sinne
is
the
transgression
of
the
Law
.
Hence
I
conclude
,
1.
That
if
ever
the
Law
bound
the
regenerate
to
obedience
(
which
I
suppose
they
will
acknowledge
)
it
still
doth
,
Mat.
5.
18.
Rom.
3.
31.
2.
That
since
Christ
Iesus
the
best
expounder
of
Scripture
doth
so
copiously
confirme
and
corroborate
the
Morall
Law
in
his
Sermon
on
the
Mount
,
doth
peremptorily
pronounce
that
the
breach
thereof
doth
defile
a
man
,
Mar.
7.
20
,
21
,
&c.
and
so
often
inculcate
that
the
keeping
of
the
commandements
is
a
sure
and
infallible
signe
of
our
love
to
him
,
Ioh.
14.
15.
21.
23.
24.
and
of
his
love
to
us
,
Ioh.
15.
10.
3.
Since
faith
doth
not
supplant
,
but
strengthen
the
law
.
4.
Since
the
holy
men
of
God
doe
often
urge
and
presse
to
do
the
duties
commanded
in
the
Law
in
their
Epistles
(
which
they
would
not
have
done
,
had
not
regenerate
Christiane
bee●
bound
to
the
obedience
of
the
same
.
)
5.
Since
the
Apostle
S.
Paul
acknowledged
that
he
served
the
Law
of
God
with
his
mind
,
and
that
he
was
under
the
Law
to
Christ
.
6.
Since
the
Law
of
God
hath
not
relinquished
its
regality
and
regiment
,
being
stiled
by
the
Holy
Ghost
the
royall
Law
.
7.
Since
by
the
Law
we
come
to
the
knowledge
of
sinne
;
yea
,
and
all
sinne
is
the
transgression
of
the
Law
.
8.
Since
the
carelesse
contemners
and
transgressours
of
Gods
Law
have
no
communion
with
God
,
not
s●ving
knowledge
of
him
.
9.
Since
the
end
of
the
commandement
i●
charity
,
&c.
therefore
the
Law
is
no
enemy
to
purity
of
heart
,
●●ith
unfained
,
or
Christian
liberty
,
this
being
the
royall
Law
of
liberty
.
I
may
warrantably
conclude
against
the
absurd
,
and
erroneous
ambiguous
Antinomists
;
That
the
Law
of
God
doth
binde
the
conscience
of
the
regenerate
Christian
to
obedience
.
Furthermore
,
because
I
suppose
these
cavillers
will
carpe
against
all
these
allegations
as
insufficient
and
weake
,
because
in
none
of
them
we
are
said
to
be
bound
by
the
Law
to
obedience
.
I
will
therefore
shew
them
these
expresse
words
in
sacred
Scripture
,
if
that
will
satisfie
and
salve
their
seduced
soules
,
1
Corinth.
7.
15.
A
brother
or
sister
is
not
under
bondage
in
such
cases
;
namely
,
to
performe
matrimoniall
duties
to
unbelieveing
yoke-fellowes
which
will
depart
from
,
and
forsake
them
,
Vers.
27.
Art
then
bound
to
a
wife
?
Seeke
not
to
be
loosed
.
Vers.
39.
The
wife
is
bound
by
the
Law
,
as
long
as
her
husband
liveth
.
Hence
I
inferre
,
That
since
the
Law
of
God
doth
binde
the
believing
husband
and
wife
to
performe
all
manner
of
matrimoniall
duties
to
their
unbelieving
yoke-fellowes
which
are
pleased
to
dwell
with
them
,
and
that
since
the
husband
and
wife
being
regenerate
,
are
bound
by
the
Law
each
to
other
so
long
as
they
live
together
;
therefore
that
part
of
the
Law
which
doth
comprise
and
comprehend
the
duties
of
husbands
and
wives
each
to
other
,
namely
the
fift
and
seventh
commandements
,
doth
bind
the
conscience
of
the
regenerate
to
obedience
;
therefore
either
all
the
Morall
Law
doth
bind
,
or
els
that
this
branch
of
the
second
Table
is
more
authenticall
,
and
of
more
absolute
authority
,
not
only
than
all
the
second
Table
besides
,
but
also
than
the
first
Table
;
yet
our
Saviour
saith
the
second
is
but
like
unto
the
first
,
stiling
it
the
first
and
great
commandement
,
Mat.
22.
38.
Oh
that
I
could
perswade
them
to
take
notice
how
they
confront
,
contradict
,
&
contend
against
the
concordant
confessions
of
the
reformed
Churches
,
the
sound
,
solid
,
and
substantiall
truths
taught
and
defended
by
the
ancient
and
moderne
Worthies
;
and
the
infallible
and
unde●iable
truth
of
Gods
Word
!
Oh
that
men
would
cordially
consider
that
such
vile
and
vicious
positions
make
men
unfit
,
not
onely
for
Christian
,
but
also
for
common
commerce
and
company
with
mankind
!
For
,
how
can
Kings
and
Princes
be
se●●red
from
rebellion
of
such
subjects
?
How
can
masters
and
fathers
be
assured
of
reverence
and
obedience
from
such
children
and
servants
?
How
can
husbands
and
wives
be
perswaded
of
conjugall
love
and
fidelity
from
such
yoke-fellowes
?
How
can
traders
and
traffiquers
be
ascertained
of
true
and
honest
dealing
from
such
people
,
who
are
conceited
that
the
Law
of
God
doth
not
bind
them
to
obedience
?
Oh
that
these
beguiled
and
unstable
soules
would
question
and
conferre
after
this
or
the
like
manner
with
their
consciences
.
Tell
me
Conscience
,
are
not
murders
,
adulteries
,
thefts
,
and
such
like
sinnes
,
and
why
?
Tell
me
Conscience
,
how
thou
knowest
that
lying
,
swearing
,
evill
thoughts
,
concupiscence
and
the
like
,
are
sinnes
?
Tell
me
Conscience
,
whence
is
it
that
thou
wilt
not
allow
me
to
steale
,
kill
,
commit
adulterie
,
or
the
like
?
And
their
consciences
(
except
they
lie
in
a
lethall
lethargie
)
will
answer
.
Not
onely
are
thefts
,
murders
,
and
adulteries
sinnes
,
but
also
covetous
desires
,
unadvised
anger
,
and
lustfull
thoughts
,
because
they
are
a
transgression
of
Gods
Law
.
I
know
that
the
fore-named
,
and
other
workes
of
darkenesse
are
sinnes
,
because
the
Law
of
God
forbids
them
.
And
I
dare
not
approve
of
the
doing
of
such
like
things
,
because
they
are
contrary
to
,
and
condemned
by
the
most
holy
and
heavenly
Law
of
God
.
This
abject
and
absurd
foolish
fancy
therefore
of
these
lawlesse
and
licentious
Antinomists
,
The
Law
of
God
doth
not
bind
the
conscience
of
the
regenerate
to
obedience
,
being
contrary
and
repugnant
unto
the
testimony
of
all
orthodoxe
Churches
,
and
of
their
learned
and
pious
Worthies
:
and
against
the
sincere
and
sacred
Word
of
God
:
supplanting
and
suppressing
subtilly
and
sinfully
all
sorts
of
societies
,
both
Christian
and
common
commerce
betwixt
man
and
man
;
and
being
gainesaid
by
their
owne
consciences
,
if
they
are
but
illightened
,
is
a
sottish
and
sinnefull
,
a
false
and
filthy
,
a
ridiculous
and
rotten
,
a
vile
and
vicious
,
an
untrue
and
unchristian
,
a
faithlesse
and
fantasticall
opinion
,
position
,
and
absurdity
.
CHAP.
VIII
.
Christian
souldiers
must
be
strong
,
wherein
and
why
.
Duty
3
WE
being
the
souldiers
of
Christ
,
that
we
may
warre
a
good
warfare
,
let
us
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
Ephes.
6.
10.
As
corporall
strength
,
and
bodily
abilities
are
necessary
for
martiall
men
,
and
a
principall
meanes
in
such
like
combats
to
obtaine
the
victory
.
Witnesse
Sauls
policie
,
who
when
he
saw
any
strong
man
,
he
tooke
him
to
him
,
1
Sam.
14.
52.
Witnesse
that
matchlesse
mirrour
of
mankind
Samson
,
who
slew
a
thousand
men
with
the
jaw
of
an
asse
,
Iudg.
15.
15.
caried
away
the
gates
of
Gaza
,
Vers.
16.
And
pulled
down
the
house
upon
three
thousand
Philistines
,
Ver.
17.
Witnes
the
commendation
of
Davids
Worthies
for
their
might
,
2
Sam.
23.
Witnesse
that
saying
of
the
Gadites
,
1
Chron.
12.
8.
They
were
men
of
might
,
men
of
warre
,
fit
for
the
battel●
,
that
could
handle
shield
and
buckler
,
whose
faces
were
like
the
faces
of
Lions
.
Witnesse
the
name
of
the
place
where
the
young
men
of
Ioab
and
Ab●er
slew
each
other
,
called
the
field
of
strong
men
,
2
Sam.
2.
16.
And
witnesse
th●se
sayings
in
the
Canticles
3.
7.
Threescore
strong
men
about
Salomons
bed
.
4.
4.
The
shield
of
strong
men
.
So
in
the
spirituall
warfare
against
the
enemies
of
our
salvation
,
spirituall
strength
is
an
excellent
and
a
necessary
meanes
and
helpe
for
Christian
souldiers
to
guard
and
defend
,
to
fence
,
and
fortifie
them
against
the
Divell
and
his
hellish
complices
.
This
made
S.
Steven
so
puissant
and
invincible
,
Acts
6.
8
,
10.
This
made
Paul
so
couragious
to
confront
Elimas
the
sorcerer
,
Acts
13.
9
,
10.
to
conflict
with
the
Iewes
,
and
Philosophers
,
Act●
17.
17.
and
to
contemne
bonds
and
afflictions
,
Acts
▪
24.
26
,
27.
5.
This
enabled
him
to
doe
all
things
through
Christ
tha●
strengthened
him
,
Phil.
4.
13.
This
was
one
meanes
whereby
those
young
men
1
Ioh.
2.
14.
overcame
the
wicked
one
.
Hence
it
is
that
the
Apostle
Saint
Paul
stirres
up
the
Corinthians
to
be
strong
,
1
Corinth.
16.
13.
perswades
the
Ephesians
to
be
strong
in
the
Lord
,
Ephes.
6.
10
and
incites
Timothy
to
be
strong
in
the
grace
that
is
in
Christ
Iesus
,
2
Timothy
2.
1.
And
hence
it
is
that
the
Apostle
Saint
Peter
prayes
unto
the
Lord
to
strengthen
his
Church
,
1
Pet.
5.
10.
Be
we
therefore
strong
in
the
Spirit
,
or
in
the
precious
prevailing
graces
of
Gods
saving
and
sanctifying
Spirit
,
set
down
and
specified
,
Gal
▪
5.
1●
,
&c.
1.
Be
we
strong
in
love
,
that
we
may
love
First
God
in
Christ
for
his
owne
sake
,
yea
so
,
that
we
may
with
earnest
ardency
desire
,
and
with
our
utmost
endeavours
diligently
strive
in
the
frequent
and
faithfull
use
of
the
meanes
to
have
communion
with
God
:
And
that
we
may
love
his
Word
,
and
will
above
gold
,
yea
above
much
fine
gold
,
Psal
119.
129.
and
beyond
expression
,
Vers.
97.
Secondly
,
And
our
neighbour
for
Gods
sake
;
yea
so
,
that
we
may
shew
love
,
and
doe
good
even
to
them
that
wrong
and
abuse
us
.
And
that
we
may
love
all
good
men
especially
,
because
God
beares
a
speciall
affection
towards
them
,
and
because
they
have
in
them
whatsoever
is
amiable
and
lovely
.
And
let
us
strive
to
be
so
strong
in
this
Christian
love
,
that
the
many
waters
of
the
greatest
force
and
violence
used
by
Tyrants
and
Tormentours
to
avert
and
turne
the
same
from
the
Lord
,
may
not
quench
,
put
out
,
or
overcome
it
;
nor
the
flouds
,
or
liberall
store
of
the
overflowing
waters
of
deepe
and
grievous
afflictions
drowne
,
extinguish
,
or
overthrow
,
Cant.
8
7.
2.
Be
we
strong
in
joy
,
that
divine
joy
which
commeth
from
the
Lord
,
and
is
placed
in
him
,
Neh●m
.
8.
10.
Whereby
we
may
perfectly
joy
in
God
,
in
that
joyfull
worke
of
our
regeneration
,
in
Gods
grace
,
and
that
blessed
hope
of
eternall
glory
with
him
;
yea
so
,
that
it
may
make
us
to
joy
and
rejoyce
at
the
good
and
welfare
of
others
,
Rom.
12.
15.
Moderate
all
our
griefes
and
sorrowes
,
and
inable
us
to
joy
even
in
tri●ulations
,
Romans
5.
3.
They
being
pledges
of
Gods
love
,
and
trials
of
our
faith
and
patience
.
3.
Be
we
strong
in
peace
,
that
so
we
may
walke
in
the
way
of
peace
,
Rom.
3.
17.
Leading
quiet
and
peaceable
lives
full
of
unity
and
good
agreement
,
avoiding
quarrelsome
contentions
;
seeking
to
edifie
one
another
by
doing
or
taking
good
,
Rom.
14.
19.
and
labouring
to
live
void
of
offence
to
God
and
man
,
not
willingly
taking
nor
giving
offence
.
4.
Be
we
strong
in
long
suffering
,
by
which
we
shal
be
inabled
to
mitigate
and
moderate
our
unadvised
anger
,
and
diabolical
disturbing
desires
of
revenge
,
when
great
and
manifold
wrongs
and
injuries
are
done
unto
us
;
and
diligently
to
discharge
the
duties
of
our
Christian
callings
,
with
painefulnesse
,
profit
,
and
without
partiality
,
2
Tim.
4.
2.
5.
Be
we
strong
in
gentlenesse
,
that
so
we
may
be
inabled
to
give
good
speech
,
and
to
shew
good
countenance
even
to
them
that
wrong
and
abuse
us
,
without
intent
and
purpose
of
revenge
;
so
that
we
may
be
courteous
and
tractable
,
ready
to
give
mild
words
,
easie
to
be
intreated
,
and
to
be
spoken
to
,
apt
to
please
,
loath
to
displease
with
reason
.
6
Be
strong
in
goodnesse
,
that
so
we
may
become
beneficiall
and
helpefull
to
others
(
after
Gods
example
)
communicating
to
them
the
good
things
that
are
in
us
for
their
good
and
benefit
.
7.
Be
strong
in
faith
towards
God
,
whereby
we
may
be
certified
of
the
remission
of
our
sinnes
,
of
our
reconciliation
with
God
in
Christ
,
and
depend
upon
the
Lords
providence
for
food
and
raiment
in
the
use
of
lawfull
meanes
▪
And
towards
man
,
whereby
we
may
be
faithfull
and
just
in
observing
and
keeping
our
honest
word
and
promises
.
8.
Be
we
strong
in
meeknesse
that
so
we
may
yeeld
with
a
quiet
and
willing
submission
of
our
judgements
and
affections
to
the
rules
of
Gods
Word
,
Iames
1.
21.
And
suffer
abuses
and
injuries
from
men
without
desire
of
revenge
,
Col.
3.
12
,
13.
9.
Be
we
strong
in
temperance
,
That
so
we
may
be
enabled
to
use
the
outward
blessings
of
God
with
moderation
of
minde
,
this
holding
us
backe
from
superfluity
,
and
excesse
,
and
causing
us
rather
to
refraine
from
that
we
may
doe
,
then
in
our
delights
and
pleasures
to
goe
so
farre
as
our
abilities
,
estates
,
and
time
will
give
us
leave
.
Which
moderation
is
a
meanes
to
prevent
many
evills
,
both
sins
,
and
punishments
▪
For
by
moderating
our
appetite
in
meates
and
drinkes
,
which
ought
to
be
received
with
perpetuall
abstinence
,
lesse
then
nature
desires
to
refresh
it
,
and
to
fit
man
for
Gods
service
;
in
apparell
,
cloathing
our selves
according
to
our
sexe
,
the
received
and
seemely
fashion
of
our
countrey
,
and
our
owne
ability
,
in
getting
goods
,
so
that
we
rest
content
having
sufficient
to
feede
,
and
cloath
our selves
and
ours
;
And
in
spending
of
the
same
not
wastfully
,
riotously
,
prodigally
,
unthriftily
,
unprofitably
,
injustly
,
injuriously
,
and
unnecessarily
,
we
prevent
many
sins
,
as
gluttonie
,
drunkennesse
,
whoredome
,
pride
,
covetousnesse
,
prodigality
,
&c.
and
punishments
,
as
disease●
of
the
body
,
beggery
,
infamy
,
security
,
sensuality
,
curse
,
and
condemnation
,
Pro.
23.
21.
Isa.
5.
11
,
12
,
13
,
14.
First
,
Although
the
greatest
part
of
men
therefore
are
wholly
regardlesse
of
,
if
not
contemners
of
this
spirituall
strength
,
comforting
,
and
contenting
themselves
with
this
,
they
are
mighty
in
power
,
Iob
21.
7.
their
breasts
are
full
of
milke
,
and
their
bones
are
moistened
with
marrow
,
v.
24.
there
are
no
bands
in
their
death
,
but
their
strength
is
firme
;
yea
and
oftentimes
are
ready
in
regard
of
their
corporall
force
and
abilities
to
disdaine
,
and
defie
Goliah
like
the
fervants
of
the
living
Lord
.
Little
considering
,
That
although
bodily
strength
is
a
blessing
(
therefore
not
to
be
given
to
wine
,
or
women
,
Pro.
31.
3.
therefore
to
be
imployed
to
the
glory
of
God
the
giver
)
yet
it
is
1
But
a
common
blessing
,
whereof
Goliah
partakes
as
well
as
Sampson
,
Sonnes
of
Belial
as
well
as
heires
of
bliffe
.
2
Yea
such
a
benefit
wherein
the
Vnicorn●
whose
strength
is
great
,
Iob
39
11.
the
horse
whose
necke
i●
clothed
with
thunder
,
the
glory
of
whose
nostrills
is
terrible
,
who
p
〈…〉
in
the
val●ey
,
and
rejoyceth
in
his
strength
,
going
on
to
m●●te
the
arm●d
man
,
who
m●●keth
at
feare
,
and
is
not
affright●d
,
neither
turn●th
back
from
the
sword
,
21.
The
B●hemoth
whose
strength
is
in
his
loines
,
and
his
force
in
the
navell
of
his
bel●y
,
whose
bones
are
as
strong
pieces
of
brasse
,
and
like
bars
of
iron
,
Chap.
40.
16.
&c.
The
Leviathan
,
whose
fight
is
able
to
cast
one
downe
,
whom
even
the
fiercest
dares
not
stirre
up
,
in
whose
necke
remaineth
strength
,
when
he
raiseth
up
himselfe
the
mighty
are
afraid
,
who
esteemeth
iron
as
straw
,
and
brasse
as
rotten
wood
,
Chap.
41.
9
,
10
,
11
,
12
,
&c.
not
onely
equalize
but
farre
excell
them
.
3
Therefore
not
amiable
to
the
Lord
,
who
delighteth
not
in
the
strength
of
the
horse
,
nor
taketh
pleasure
in
the
legs
of
a
man
,
Psal.
147.
10.
And
therefore
no
cause
of
glorying
;
For
thus
saith
the
Lord
,
let
not
the
mighty
man
glory
in
his
might
,
Ieremy
9.
23.
Secondly
,
Although
too
too
many
rest
satisfied
in
their
spirituall
weaknesse
,
being
alwaies
babes
,
such
as
have
need
of
milke
,
and
not
of
strong
meate
,
whereas
for
their
time
they
ought
to
be
teachers
,
like
those
the
Apostle
reproves
,
1
Cor.
3.
2.
&c.
Heb.
5.
12.
Little
considering
,
that
although
in
Christs
▪
Fold
there
are
lambes
,
in
Christs
Orchard
there
are
plants
,
in
Christs
Family
there
are
babes
;
yet
that
1.
Christs
lambes
are
of
his
flocke
,
hearing
his
voice
,
and
following
his
precept
and
practise
,
Io●
.
10.
27.
and
therefore
grow
in
grace
,
2
Pet.
3
18.
2.
That
Christs
plants
are
like
trees
planted
by
the
waters
side
which
bring
forth
fruit
in
their
season
,
Psal.
1.
3.
and
still
bring
forth
fruit
in
old
age
,
Psal.
92.
13.
3.
That
babes
in
Christ
desire
the
sincere
milk
of
the
Word
,
and
grow
thereby
,
1
Pet.
2.
2.
Little
considering
that
although
weake
faith
,
if
true
,
is
powerfull
and
available
because
it
is
faith
,
and
the
promises
are
made
to
it
because
it
is
faith
,
and
it
is
the
same
with
strong
faith
.
1
In
regard
of
nature
,
though
not
in
regard
of
the
strength
,
as
a
babe
,
and
a
gyant
.
2
In
regard
of
quality
,
though
not
quantity
,
as
a
drop
of
water
,
and
a
river
.
3
In
regard
of
property
,
though
not
proportion
;
as
a
little
vessell
,
and
a
great
.
4
In
regard
of
the
use
,
though
not
the
power
,
as
a
palsie
hand
and
a
steddie
:
yet
that
this
faith
is
of
a
growing
nature
,
Rom.
1.
17.
Little
considering
that
those
desires
of
grace
which
are
grace
,
which
God
will
fulfill
and
satisfie
,
Matth.
5.
6.
are
constant
,
lively
,
operative
,
growing
from
desire
to
endeavour
,
from
endeavour
to
action
.
Yet
all
you
souldiers
of
this
good
warfare
1.
Daily
and
diligently
diet
,
satiate
,
and
satisfie
your
soules
with
that
sweet
,
and
wholesome
heavenly
food
,
and
Manna
sweeter
then
hony
,
and
the
hony-combe
,
Psal.
19.
by
reading
,
hearing
,
meditation
,
and
conference
;
That
as
,
although
wee
have
but
few
markets
in
a
weeke
,
yet
with
such
provision
we
provide
both
there
and
at
home
,
we
duly
and
daily
stablish
and
strengthen
our
bodies
vigour
and
abilities
:
So
although
wee
have
not
many
market
daies
in
the
weeke
for
our
soules
,
yet
with
that
spirituall
repast
we
then
store
our selves
,
and
with
such
private
provision
we
are
furnished
withall
,
let
us
daily
and
diligently
fortifie
and
strengthen
our
soules
in
the
Lord
,
and
in
the
gifts
and
graces
of
his
spirit
.
2.
Vse
and
exercise
is
a
meanes
to
continue
,
confirme
,
and
augment
the
vigour
,
and
forces
of
soule
and
body
.
Vse
legs
,
and
have
them
,
exercise
strength
and
have
it
;
So
exercise
faith
,
love
,
peace
,
joy
,
patience
,
&c.
and
have
them
effectuall
,
and
increasing
.
3.
Resist
and
remove
all
manner
of
sins
,
the
soules
sicknesse
,
hindering
and
much
hurting
its
health
,
strength
,
and
vigour
.
4.
Pray
unto
God
,
from
whom
all
our
sufficiency
is
,
2
Cor.
3.
5.
without
whom
we
can
doe
nothing
,
Ioh.
15
5.
by
whom
we
may
do
all
things
,
Phil.
4.
13.
To
strengthen
us
;
for
he
giveth
power
to
the
faint
,
&c.
Isa.
40.
29.
5.
And
waite
upon
the
Lord
.
Isa.
40.
31.
for
they
that
waite
upon
the
Lord
shall
renew
their
strength
,
they
shall
mount
up
with
wings
as
Eagles
,
they
shall
r
〈…〉
,
and
not
be
w
〈…〉
ie
,
they
shall
walke
and
not
faint
.
That
so
we
may
be
strong
in
the
Lord
,
and
the
power
of
his
might
,
Ephes.
6.
10.
That
so
wee
may
doe
all
things
through
Christ
which
strengtheneth
us
,
Phil.
4.
13.
That
so
we
may
be
strengthened
with
all
might
according
to
his
glorious
power
unto
all
patience
,
and
long-suffering
with
joyfullnesse
,
Col.
1.
11.
That
so
wee
may
bee
strong
in
the
grace
that
is
in
Christ
,
2
Tim.
2.
1.
That
so
we
may
overcome
the
wicked
one
,
1
Ioh.
2.
14.
This
being
one
prime
and
principall
preservative
to
patronise
Motive
1.
and
protect
our selves
against
the
pollicies
,
power
,
and
puissance
of
our
inraged
foes
.
2.
This
being
one
primarie
potent
meanes
to
prosper
and
prevaile
against
,
to
batter
and
beate
downe
the
furious
forces
of
our
formidable
and
fearefull
foes
.
3.
This
being
the
peculiar
peerelesse
priviledge
,
and
prerogative
of
Gods
precious
ones
,
not
common
to
bruit
beasts
and
men
of
this
world
.
4.
This
being
farre
more
heroicall
,
magnificent
,
and
honourable
,
farre
more
profitable
,
necessary
and
excellent
to
a
Christian
souldier
then
all
bodily
strength
and
abilities
.
For
had
we
the
strength
of
Edol
once
Earle
of
Glocester
,
Hollinsh
.
p.
475
who
with
an
hedge
stake
slew
17
Saxons
which
subtilly
had
stabbed
460
British
Lords
.
Had
we
the
strength
of
Iohn
Courcye
,
who
with
one
stroke
smote
through
an
helmet
into
a
block
that
none
could
pull
out
the
sword
againe
himselfe
excepted
.
Had
we
the
strength
of
Hector
,
Achilles
,
and
those
other
Trojan
,
and
Grecian
Worthies
,
of
Hercules
,
and
all
other
renowned
for
might
.
Had
we
the
strength
of
Goliah
the
weight
of
whose
coate
was
five
thousand
shekells
of
brasse
,
the
staffe
of
whose
speare
was
like
a
weavers
beame
,
and
the
head
of
his
speare
weighed
six
hundred
shekels
of
iron
,
1
Sam.
17.
5
,
7.
Had
we
the
bodily
abilities
of
Sampson
,
David
,
and
all
his
mighty
Worthies
.
Had
we
the
strength
of
Giants
who
are
called
Hannephilim
Gen.
6.
4.
because
they
affright
,
and
astonish
men
with
their
faces
.
Had
we
the
fained
forces
of
Atlas
,
who
is
for
his
strength
fained
to
bea●e
up
the
heavens
with
his
shoulders
.
Had
we
the
strength
of
Horses
,
Lyons
,
Vnicornes
,
Elephants
,
yea
of
all
the
beasts
of
power
,
and
men
of
might
that
ever
the
earth
did
beare
,
and
the
sun
saw
:
yet
that
spirituall
strength
doth
far
surpasse
and
surmount
these
imaginary
bodily
forces
although
they
were
reall
.
For
what
can
these
availe
against
the
worlds
vanities
,
sins
,
subtilties
,
and
Satans
temptations
?
Nothing
at
all
For
our
enemies
are
not
flesh
and
bloud
,
but
spirituall
wickednesses
;
and
therefore
outward
prowesse
,
state-policy
,
warlike
subtilty
,
troupes
of
armed
men
,
dint
of
sword
,
nor
strength
of
body
can
daunt
or
dishearten
,
appale
or
annoy
them
,
or
keepe
us
safe
,
and
protect
us
from
them
.
For
to
oppose
these
spirituall
enemies
with
the
power
of
flesh
,
is
to
set
parched
straw
and
stubble
against
the
flaming
fire
.
Heart
Saint
Chrysostome
speake
of
this
matter
.
We
are
not
therefore
strong
because
we
have
lusty
and
sturdie
bodies
:
But
he
only
is
adorned
with
this
vertue
(
although
he
lie
upon
his
bed
)
who
is
mighty
in
inward
graces
or
vertues
,
which
being
wanting
although
otherwise
a
man
is
furnished
with
such
strength
of
body
that
he
can
plucke
up
a
mountaine
,
yet
I
will
not
say
that
he
is
more
strong
or
mighty
then
a
mayden
,
or
a
sickly
old
woman
:
for
he
that
is
furnished
with
inward
graces
doth
skirmish
with
incorporeall
or
invisible
vices
and
enemies
,
whereas
this
man
dares
not
take
a
view
of
them
.
What
can
be
supposed
to
bee
more
strong
then
this
woman
which
stands
against
with
a
valiant
mind
the
tyranny
of
nature
,
the
force
of
famine
,
the
threats
of
Chrys
Hom.
19.
i●
2
C●r.
9.
death
,
and
overcommeth
them
all
.
CHAP.
IX
.
The
Christian
souldiour
must
be
couragious
.
Duty
4
ARe
we
the
souldiers
of
Christ
Iesus
,
we
ought
therefore
to
be
valiant
,
and
couragious
.
Martiall
men
must
be
men
of
mighty
minds
:
Moses
therefore
chargeth
in
the
name
of
the
Lord
the
Israelites
,
and
his
successour
Ioshuah
who
were
deputed
to
the
warre
to
bee
of
a
good
courage
,
not
to
feare
,
nor
to
be
afraid
,
Deut.
31.
6
,
7.
The
same
charge
the
Lord
gave
to
Ioshuah
againe
,
and
againe
,
Ioh.
1.
6
,
7.
Be
of
a
good
courage
,
be
not
afraid
,
neither
be
thou
dis●●id
,
&c.
Men
of
courage
are
men
for
conflict
,
and
for
conquest
:
The
courage
of
a
few
valiant
men
,
and
valourous
mindes
supplies
so
the
want
of
number
,
that
though
they
be
but
few
they
dread
not
the
faces
of
many
.
David
atchieved
many
mighty
,
and
great
exploits
,
2
Sam.
23.
by
the
courage
of
his
valiant
Worthies
.
Whereas
timorous
,
and
trembling
souldiers
(
as
well
as
faint
and
feeble
)
are
unfit
for
military
profession
.
Hence
was
it
that
the
Lord
himselfe
ordained
it
for
a
law
,
that
the
fearefull
,
and
faint-hearted
should
returne
home
from
the
wars
;
least
by
their
fainting
cowardise
they
rout
and
ruine
the
rest
,
Deut.
20.
8.
Therefore
it
was
not
without
cause
that
politique
and
prudent
commanders
have
ever
by
notable
examples
,
politique
instructions
,
and
practises
endeavoured
to
make
their
souldiers
valiant
,
and
noble-minded
,
to
advance
their
courages
to
attempt
and
atchieve
most
high
and
honourable
things
;
they
well
knowing
that
a
few
couragious
men
to
great
armies
of
cowards
are
like
so
many
Lyon●
to
whole
heards
of
deare
.
Christian
valour
,
and
spirituall
courage
is
much
more
needfull
to
Christs
souldiers
both
in
regard
of
our
dulnes
,
and
backwardnesse
,
and
timorousnesse
to
all
pious
and
good
duties
,
as
also
in
regard
of
the
great
and
manifold
oppositions
which
we
shall
surely
meete
withall
for
the
rowsing
up
of
our
owne
dulnesse
to
holy
and
heavenly
duties
,
and
that
we
may
fight
under
Christs
banner
against
so
many
mighty
,
malicious
,
and
subtill
enemies
with
constancy
and
continuance
.
We
must
bee
of
a
valorous
couragious
minde
against
all
our
enemies
,
standing
stoutly
against
them
,
and
bidding
defiance
to
them
,
1
Cor.
16.
13.
Quit
your selves
like
men
.
Ephes.
6.
10.
Stand
therefore
.
This
being
needfull
in
warre
against
flesh
and
bloud
,
is
much
more
necessary
in
warre
against
spirits
and
spirituall
wickednesses
.
1.
Whence
it
it
that
many
faint
and
flexible
,
corrupt
and
cowardly
Christians
desert
devotion
,
relinquish
religion
,
corrupt
conscience
,
suppresse
sacred
sincerity
and
sanctified
strictnesse
,
pervert
piety
,
are
pliant
to
prophanesse
,
forsake
their
former
fervour
,
and
first
love
,
yeeld
themselves
vanquished
vassal●
to
their
vicious
conquerours
,
and
slavishly
swimme
downe
the
corrupt
current
of
the
times
disorders
,
making
their
condition
by
their
wretched
relapses
worse
then
if
they
had
never
knowne
the
waies
of
righteousnesse
,
●
Pet.
2.
21.
?
Is
it
not
for
want
of
courage
?
2.
Whence
is
it
that
many
timorous
and
trembling
Christians
droop
,
and
dare
not
defend
,
much
lesse
dignifie
the
honourable
and
noble
peerelesse
causes
of
Gods
precious
people
,
and
their
Lord
Iehovah
blessed
for
ever
;
dread
to
repugne
and
resist
,
much
more
to
ruinate
and
represse
the
insolent
,
and
insupportable
inordinate
abominations
of
Belials
base
and
hellish
brood
,
thereby
unworthily
betraying
(
so
farre
as
in
them
lieth
)
through
their
pusillanimous
timiditie
(
propt
and
protected
with
pretences
of
moderation
and
discretion
)
the
inculpable
causes
and
credits
of
good
men
,
and
inraging
and
incouraging
infatuated
and
infernall
fooles
in
their
extravagant
and
execrable
disorders
?
is
it
not
for
want
of
courage
?
3.
Whence
is
it
that
many
fearefull
and
formidable
Christians
are
appaled
and
affrighted
from
the
propagating
and
promoting
of
Christs
cause
,
and
the
practicall
profession
of
Christianity
,
like
Salomons
sluggard
,
with
the
lyons
in
the
way
:
So
that
they
dread
to
seeme
more
forward
,
or
to
goe
a
step
further
in
the
duties
of
piety
and
religion
then
their
negligent
,
if
not
prophane
,
neighbours
.
Or
if
they
follow
Christ
,
and
his
faithfull
flocke
,
yet
it
is
as
the
Israelites
followed
Saul
,
1
Sam.
13.
7.
trembling
?
Surely
from
the
cowardly
pusillanimity
,
and
faint-hearted
timidity
predominant
and
prevailing
in
the
faithlesse
hearts
of
some
,
and
the
soules
of
others
who
are
but
weake
and
wavering
being
babes
in
Christianity
.
1.
Let
me
perswade
and
presse
you
forward
,
Christian
Magistrates
,
which
are
as
the
generalls
,
and
chiefe
Captaines
in
this
Christian
warfare
to
be
couragious
,
Deut.
31.
6.
Doe
you
say
with
heroicall
Nehemiah
6.
11.
shall
such
a
man
as
I
am
flee
?
Do
not
you
dread
to
confront
,
and
controle
despisers
and
deriders
of
Gods
people
&
religion
,
although
they
be
such
as
Sanball●t
,
Tobiah
,
or
Geshem
,
Neh.
2.
19
,
20.
Do
you
walke
undauntedly
in
that
pious
,
and
praise-worthy
path
wherein
good
King
David
continually
exercised
himselfe
,
Ps.
101.
Do
not
you
beare
Gods
sword
in
vaine
,
but
,
as
the
Ministers
of
God
,
take
vengeance
on
them
that
do
evill
,
Rom.
13.
4.
As
therfore
you
ought
not
indifferently
to
terrifie
all
,
good
,
and
evill
:
or
afflict
well-doers
,
this
being
an
abuse
of
power
;
&
it
is
equally
abomination
unto
God
to
condemne
an
innocent
,
or
to
justifie
the
wicked
:
So
neither
must
you
through
carelesnesse
or
feare
neglect
to
convert
your
power
of
punishing
to
the
hinderance
of
enormities
:
for
by
impunity
sinne
will
waxe
impudent
and
fruitfull
;
And
with
God
it
is
much
one
whether
one
bee
a
doer
of
evill
,
or
no
hinderer
,
and
so
a
consenter
and
fosterer
.
Bee
you
therefore
men
of
courage
to
suppresse
evill
deeds
,
and
doers
,
who
with
their
malice
oft
have
might
,
and
potent
friends
.
2.
You
Ministers
of
Gods
Word
,
which
are
the
chariots
,
and
horsemen
of
Israel
,
be
you
couragious
,
like
Christ
,
our
Master
,
his
Prophets
,
Ier.
1.
17.
Ezek.
2.
6.
and
Apostles
,
Act.
4.
13.
Preaching
the
sacred
Word
of
God
impartially
,
without
respect
of
persons
sparing
neither
great
nor
small
;
but
telling
all
men
of
their
duty
:
Declaring
the
whole
truth
of
God
,
concealing
no
part
therof
for
feare
,
or
favour
,
darger
,
or
reward
,
Act.
20.
27.
reprooving
sin
with
all
authority
,
so
that
stubborne
and
stiffe-necked
sinners
may
be
made
to
tremble
,
Tit.
2.
15.
not
daunted
with
,
nor
dreading
,
but
disregarding
and
despising
all
reviling
reproaches
,
and
shamefull
disgraces
for
the
pious
and
profitable
performance
of
your
high
and
honourable
calling
.
That
so
you
may
not
by
your
timerous
faint-heartednes
be
quailed
,
much
lesse
be
trampled
under
by
fierce
,
impudent
,
and
violent
people
.
But
that
by
our
cariage
in
declaring
our
message
from
our
Master
freely
,
we
may
daunt
the
stoutest
hearts
,
and
dismay
the
proudest
opposers
.
3.
Let
us
all
fellow-Christian
souldiers
be
couragious
in
Christs
cause
in
this
our
spirituall
warfare
.
And
because
I
know
it
's
more
than
needfull
to
kindle
,
quicken
,
and
increase
in
you
(
what
I
can
)
this
true
spirituall
valour
and
magnanimity
;
I
will
propose
unto
you
these
following
incouragements
to
withstand
couragiously
and
manfully
our
spirituall
foes
.
1.
Cowardise
hath
beene
condemned
as
odious
and
opprobrious
to
all
sorts
of
people
in
times
past
and
gone
.
The
Scottish
women
of
Annandale
slew
their
owne
husbands
(
in
the
time
of
Corbreid
Gald
)
because
they
cowardly
fled
from
the
Romans
.
The
Persian
women
met
their
husbands
and
children
running
away
from
Astyages
armies
,
intreating
them
to
returne
to
sight
,
and
to
move
them
,
they
uncovered
their
bodies
,
and
asked
whether
they
would
run
into
the
wombes
Iust
in
.
lib.
9.
of
their
wives
and
mothers
.
The
women
of
Laconia
,
their
sonnes
going
to
the
warres
,
received
of
them
shields
with
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
inscription
,
Either
this
,
or
upon
this
;
either
bring
home
this
,
or
be
brought
home
upon
it
;
by
no
meanes
run
away
.
That
famous
Captaine
Tamerlane
did
punish
nothing
so
severely
as
cowardise
;
insomuch
that
if
any
turned
from
a
wild
beast
in
hunting
,
or
an
enemy
in
fight
,
he
was
sure
to
die
for
it
.
Hercules
(
saith
Sir
Walter
Rawleigh
)
liked
not
the
sacrifice
P●●
.
5.
cap.
6.
of
a
coward
.
Annibal
(
being
to
fight
against
the
Romans
in
Afrique
)
commanded
his
Captaines
,
that
if
they
saw
any
fleeing
,
they
should
account
them
as
enemies
,
and
kill
them
.
And
the
Romans
which
fled
from
the
slaughter
at
Canna
,
after
they
came
home
,
were
rejected
and
banished
as
false-hearted
cowards
:
yea
many
famous
Captaines
have
refused
,
though
offered
for
little
or
no
ransome
,
such
souldiers
which
suffered
themselves
to
bee
taken
captive
.
It
was
an
use
among
the
Spartans
that
whosoever
fled
out
of
the
battell
were
adjudged
infamous
,
they
were
to
be
distinguished
from
other
citizens
by
their
apparell
and
beards
;
it
was
lawfull
for
any
man
to
beate
them
passing
by
;
neither
was
it
lawfull
for
them
to
marry
wives
,
&c.
saith
Carron
.
Car.
Chron.
l.
2.
p.
117.
Is
cowardise
and
faint-heartednesse
in
these
combates
and
conflicts
betwixt
men
and
men
(
of
no
great
consequence
in
comparison
of
this
other
)
so
disdainefull
and
disgracefull
;
how
much
more
then
in
this
fight
and
quarrell
against
such
enemies
,
we
having
a
cause
so
comfortable
,
a
Captaine
so
couragious
and
conquering
,
foes
so
feeble
,
and
often
foiled
,
armour
so
availeable
,
and
approoved
,
and
a
reward
propounded
and
promised
,
which
is
incomparable
and
incomprehensible
?
2.
Honourable
death
by
valour
hath
beene
more
delightfull
and
acceptable
to
worthy
warriours
,
than
a
base
life
by
cowardise
.
They
had
this
maxime
amongst
magnanimous
martiall
men
,
That
souldier
is
more
glorious
which
is
slaine
in
warre
,
than
he
which
is
saved
by
flight
.
Earle
S●ward
,
Holinsh
.
p.
192.
hearing
his
sonne
to
be
slaine
,
asked
in
what
part
?
Answer
being
made
,
in
the
forehead
:
I
rejoyce
(
saith
he
)
with
all
my
heart
;
I
would
not
wish
to
my
sonne
or
selfe
a
better
death
.
Solyman
the
Turke
having
taken
Buda
in
Hungary
flew
those
700
perfidious
cowardly
souldiers
,
who
basely
betrayed
the
city
into
his
hands
;
but
he
offered
great
honours
to
the
valiant
Captaine
Hadastus
whom
he
found
bound
by
his
souldiers
because
he
would
not
yeeld
to
deliver
up
the
city
;
he
choosing
rather
death
with
honour
,
then
life
by
cowardise
.
Preferre
we
therefore
losse
of
life
,
and
liberty
,
losse
of
reputation
and
revenue
with
couragious
Christian
constancy
in
Christs
cause
before
the
highest
pitch
and
period
of
worldly
felicities
with
cowardly
condiscendi●g
to
cursed
corruptions
.
This
comfortable
&
couragious
resolution
was
in
Peter
&
Iohn
,
Act.
4.
19.
whether
it
be
right
in
the
sight
of
God
,
to
obey
God
or
man
judge
you
.
This
magnanimous
mind
was
in
Paul
,
Act.
21.
13.
I
am
r●ady
not
to
be
bound
,
but
to
die
,
&c.
and
in
all
the
holy
and
heavenly
Martyrs
of
Christ
Iesus
.
Be
we
therefore
men
of
mighty
minds
,
truly
couragious
.
Answer
we
our
spirituall
enemies
(
as
that
famous
Cassibelane
●ollin●h
.
p.
479
a
Brittane
answered
Caesar
,
I
have
not
yet
learned
to
live
in
servitude
,
but
to
defend
the
liberty
of
my
country
with
weapon
in
hand
)
we
have
not
yet
learned
to
live
in
hellish
slavery
,
but
to
defend
the
rights
and
liberties
of
our
heavenly
countrey
with
our
spirituall
weapons
.
Pursue
and
fight
against
the
enemies
of
our
soules
&
salvation
as
dreadlesse
of
danger
,
as
regardlesse
of
respite
,
rest
,
and
resistance
,
as
contemptuous
of
corrupt
contentments
,
as
desirous
of
victory
,
and
with
as
couragious
magnanimity
,
as
that
renowned
Epirot
Scanderbeg
did
who
fought
so
fearelesly
and
fiercely
for
his
countrey
sake
against
their
turbulent
and
truculent
enemies
the
Turks
with
his
arme
bare
,
till
the
bloud
burst
out
at
his
lips
:
That
was
his
honour
,
This
will
be
ours
.
3.
Never
did
cruell
Mahomet
exercise
such
tragicall
terrour
(
yet
he
caused
eight
principall
Commanders
of
Scanderbeg
to
be
fleyed
alive
,
in
which
lamentable
and
languishing
condition
they
continued
15
daies
and
then
died
)
Never
did
savage
Selimus
execute
such
tyrannicall
tortures
(
yet
he
contrary
to
his
covenanted
conditions
slew
all
the
souldiers
of
Gynta
,
and
caused
the
Captaine
to
be
tortured
to
death
in
a
hogshead
of
nailes
.
)
Never
did
Turk
or
Tartar
,
or
the
most
savage
tigerlike
Scithian
in
the
world
so
terribly
torture
and
torment
with
such
virulence
and
violence
their
captivated
foes
,
as
Satan
and
his
cursed
complices
do
those
whom
they
subdue
and
vanquish
by
fraud
or
force
:
for
what
are
stranglings
and
strappadoes
,
what
are
poverty
and
imprisonment
,
what
are
flayings
&
fires
,
what
are
faintnesse
and
famines
,
what
are
rackings
and
rending
the
flesh
joynt
by
joynt
;
yea
what
are
all
earthly
tortures
and
torments
deviseable
by
man
or
divell
in
regard
of
those
unutterable
,
unconceivable
,
and
therefore
more
then
intollerable
(
yet
must
they
be
endured
)
torments
,
where
the
worme
never
dies
,
and
the
fire
ever
burneth
,
the
sure
and
certaine
stipend
of
those
whom
Satan
foileth
;
Necessity
puts
vigour
and
valour
into
,
adds
courage
and
constancy
to
the
halfe
conquered
,
and
almost
vanquished
,
hopelesse
,
and
desperate
man
:
therefore
prudent
commanders
,
to
make
their
souldiers
couragious
,
have
taken
away
all
hope
,
and
meanes
of
flight
from
their
souldiers
,
placing
them
so
that
they
should
have
their
enemies
before
them
,
some
rivers
,
deepe
ditches
,
or
inaccessible
mountaines
behind
them
:
or
placing
the
most
fearefull
in
the
forefront
,
the
most
valiant
behind
to
compell
them
to
fight
,
and
hinder
their
flight
.
Thus
Darius
leading
his
army
into
Syria
caused
the
Ingens
telu●
necessitas
.
bridge
by
which
they
passed
to
be
throwne
downe
to
take
away
all
hope
of
running
away
.
Thus
Agathocles
having
transported
his
army
into
Africke
burnt
his
ships
to
make
them
know
that
they
must
manfully
fight
or
else
die
.
When
all
way
of
flight
is
stopped
the
basest
souldier
will
rather
die
with
glory
in
the
front
of
the
battell
,
then
flie
and
bee
killed
with
ignominy
:
So
true
a
Mistresse
of
hardy
resolution
is
despaire
.
Behold
urgent
necessity
is
laid
upon
us
to
cast
away
cowardise
,
and
to
play
the
men
;
yea
woe
to
us
if
we
yeeld
to
our
exasperate
assailants
,
and
unwearied
foes
.
Those
who
are
overcome
are
perpetuall
slaves
to
Satan
that
malicious
enemy
,
who
will
hold
them
with
everlasting
chaines
under
darknesse
in
torture
and
torments
,
easelesse
,
and
endlesse
,
mercilesse
and
remedilesse
.
4.
If
we
are
valiant
we
shall
vanquish
,
if
we
are
couragious
we
shall
conquer
,
if
we
play
the
men
we
shall
prevaile
.
The
Divel
our
grand
enemy
is
like
a
Woolfe
;
1
in
fiercenesse
,
he
more
fiercely
assailing
,
more
eagerly
purfuing
,
more
easily
prevailing
,
and
more
greedily
devouring
,
when
he
is
fearefully
shunned
and
yeelded
unto
,
2
in
fearefullnesse
,
he
shamefully
flying
when
stoutly
resisted
,
Iam.
4.
7.
Resist
the
Divell
,
and
hee
will
flie
;
stand
therefore
couragiously
,
and
stand
victoriously
:
All
our
enemies
are
daunted
,
and
dismayed
with
the
stout
standing
of
Christs
souldiers
,
as
well
as
heartned
with
their
timorousnesse
.
The
boldnesse
of
Peter
and
Iohn
amased
their
potent
persecutors
,
Act.
4.
13.
who
would
not
therfore
be
valiant
in
this
warfare
,
where
valour
gives
victory
,
where
courage
quels
the
adversary
,
and
gives
spirit
and
vigour
to
other
mor●
faint-hearted
,
yet
fellow
souldiers
.
5.
Call
to
mind
,
and
cordially
consider
of
(
you
Christian
souldiers
)
the
sundry
and
severall
parts
and
pieces
of
the
armour
of
righteousnes
,
wherewith
you
are
and
must
be
fenced
.
These
our
weapons
are
impregnable
:
This
our
armour
is
prevailing
,
they
are
safe
and
sure
,
who
will
use
it
,
for
they
shall
never
fall
,
2
Pet.
1.
10.
By
this
they
overcome
the
world
,
1
Ioh.
5.
4.
and
are
more
then
conquerours
,
Rom.
8.
37.
This
our
armour
it
not
defective
,
or
insufficient
,
but
complete
,
and
entire
,
Eph.
6.
13.
yet
not
one
piece
for
the
backe
parts
,
to
shew
and
signifie
that
armed
Christians
are
couragious
,
and
that
cowardly
Christians
which
turne
their
backs
are
naked
and
unfensed
,
and
lie
open
to
every
divelish
dart
shot
from
Satan
,
and
other
spirituall
enemies
of
their
soules
.
6.
And
why
(
O
you
Christian
souldiers
of
Christ
)
are
you
not
couragious
?
Your
cause
is
good
,
because
it
is
Gods
.
Your
guard
is
great
,
because
Angels
and
all
other
creatures
.
Your
God
is
omnipotent
,
because
Iehovah
.
Your
enemies
are
feeble
,
because
already
spoiled
.
Your
weapons
are
impregnable
,
because
conquering
.
Your
encourager
is
effectuall
,
because
the
Comforter
.
Your
Captaine
is
a
conquerour
,
because
Christ
the
Lyon
of
the
Tribe
of
Iudah
.
Your
crowne
for
which
you
combate
is
incorruptible
,
Because
heaven
.
Yours
is
the
victory
,
because
it
is
promised
by
God
,
who
cannot
lie
;
And
will
you
be
cowards
?
1.
A
just
cause
doth
infuse
incredible
incouragements
;
Witnesse
Iothams
speech
to
his
base
brother
Abimelech
,
and
the
ungratefull
men
of
Shechem
,
Iudg.
9.
Witnesse
Iepthaes
answer
to
the
King
of
Ammon
,
11.
27.
thou
dost
me
wrong
,
&c.
Witnesse
Ioabs
speech
to
Abishai
,
1
Chron.
19.
13.
Let
us
behave
our selves
valiantly
for
our
people
,
and
the
cities
of
our
God
.
And
Abijahs
to
Ieroboam
,
and
his
army
,
2
Chron.
13.
4
,
5.
&c.
What
cause
so
comfortable
,
what
warfare
so
warrantable
,
what
conflict
so
considerate
,
what
combate
so
commodious
,
what
battaile
so
blamelesse
,
and
blessed
as
that
of
the
Christian
souldiers
?
These
wage
war
against
the
subtill
,
and
seducing
serpent
,
the
wily
and
wicked
world
,
and
the
fraudulent
and
filthy
flesh
,
who
cruelly
,
and
unjustly
,
yet
concordantly
and
with
joynt
consent
conspire
to
enthrall
those
whom
Christ
hath
enlarged
,
to
destroy
those
,
whom
he
hath
delivered
,
to
ruinate
those
whom
he
hath
redeemed
,
to
leade
captive
those
whom
he
hath
set
at
liberty
.
These
contend
earnestly
for
the
faith
delivered
to
the
Saints
,
Iude
3.
These
,
though
they
live
in
the
flesh
,
doe
not
warre
after
the
flesh
.
Casting
down
imaginations
and
every
high
thing
which
exalteth
it selfe
against
the
knowledge
of
Christ
,
2
Cor.
10.
3
,
4
,
5.
These
wrestle
against
the
wiles
of
the
Divell
,
against
principalities
and
powers
,
Eph
6.
11
,
12.
These
endure
a
great
fight
of
afflictions
,
partly
while
they
are
made
a
gazing
stock
by
reproches
and
afflictions
,
and
partly
while
they
become
companions
of
them
that
were
so
used
,
&c.
Heb.
10.
32
,
33.
These
abstaine
from
fleshly
lusts
which
fight
against
their
soules
,
1
Pet.
2.
11.
These
put
on
the
whole
armour
of
light
,
and
cast
off
the
workes
of
darknesse
,
Rom.
13.
12.
These
are
on
Christs
side
fighting
against
the
Dragon
and
his
Angels
,
the
Serpent
and
his
seed
,
the
flesh
and
its
lusts
.
These
fight
the
battells
of
the
LORD
IEHOVAH
,
of
CHRIST
their
Saviour
,
of
his
Church
their
body
,
for
GODS
glory
their
owne
graces
,
for
GODS
honour
their
owne
happinesse
.
Then
which
warfare
none
more
warrantable
.
Then
you
O
Christian
souldiers
therefore
let
none
bee
more
couragious
.
2.
Your
safeguard
and
protection
are
all
Gods
hostes
and
armies
:
All
the
creatures
being
ready
armed
for
your
deliverance
and
safety
at
a
yeare
,
at
a
moneth
,
at
a
day
,
at
an
houre
,
at
a
minute
,
at
a
moment
:
flies
,
and
frogs
,
lice
and
locusts
,
with
other
such
like
vile
,
yet
vanquishing
and
wasting
vermine
,
Exod.
8.
9.
&
10.
Acts
12.
Beares
,
and
Lyons
with
other
like
cruell
and
consuming
creatures
,
2
King
.
2.
Dan.
6.
Thunder
and
lightning
,
stormes
and
tempests
,
light
and
darknesse
,
Sun
and
Stars
,
earth
and
waters
with
other
dreadfull
and
destroying
,
magnificent
and
marvellous
workes
of
God
.
The
glorious
Angels
of
our
great
God
,
which
are
great
in
power
;
one
of
which
stopped
the
mouthes
of
Lyons
,
Dan.
6.
22.
delivered
Peter
out
of
prison
,
Act.
12.
7.
and
slew
a
hundred
fourescore
and
five
thousand
in
one
night
,
Isa.
37.
38.
These
are
ministring
spirits
sent
forth
to
minister
for
them
who
shall
be
heires
of
salvation
,
Heb.
1.
14.
&
pitch
their
tents
about
them
,
Psal.
34.
8.
What
greater
dignities
,
what
better
defence
?
What
greater
solace
,
what
better
safety
,
then
this
?
To
be
attended
,
&
guarded
.
Not
by
men
(
which
we
count
an
honour
,
and
a
happines
)
Not
by
Saints
(
which
is
a
greater
priviledge
,
&
protection
.
)
Not
by
worshipfull
,
not
by
honourable
men
:
But
by
Angels
,
yea
and
the
Lord
of
men
and
Angels
,
who
also
keepeth
Israel
,
Ps.
121.
4
,
7
,
8
shading
them
from
the
smiting
both
of
Sun
&
Moone
,
preserving
them
from
evill
.
The
knowledge
,
assurance
,
remembrance
,
and
meditation
of
which
gracious
and
gladsome
presence
of
God
,
&
the
sense
therof
will
marvellously
comfort
and
encourage
a
godly
man
.
This
hath
freed
the
faithfull
from
desperate
and
faithlesse
feare
which
is
proper
to
divels
&
reprobate
.
This
hath
made
them
comfortable
&
couragious
in
the
valley
of
the
shadow
of
death
,
as
Ioseph
in
the
pit
and
prison
;
Daniel
in
the
den
;
Ionah
in
the
whale
;
the
three
children
in
the
furnace
;
the
Prophet
in
Dothan
.
You
therefore
O
Christian
souldiers
having
such
a
powerfull
puissant
guard
ready
prest
to
preserve
and
protect
,
to
defend
and
deliver
you
,
not
only
of
all
those
contemptible
crawling
creatures
(
which
yet
consumed
proud
King
Herod
,
Acts
12.
and
greatly
wasted
and
oppressed
the
fruitfull
and
pleasant
land
of
Egypt
)
other
inferiour
,
sublunary
,
and
those
incorruptible
,
celestiall
,
and
angelicall
:
But
of
the
Lord
of
hosts
,
who
is
a
wall
of
fire
round
about
,
Zach.
2.
5.
&
therfore
you
must
need●
be
invincible
,
&
impregnable
:
were
your
shelter
stones
,
earth
,
timber
;
these
may
be
battered
:
were
it
wals
of
lead
;
these
might
be
melted
,
&
consumed
:
were
it
defences
of
waters
;
these
might
be
dried
up
:
were
it
garisons
of
mighty
men
;
these
might
be
scattered
:
were
it
engines
of
war
;
these
might
be
defeated
:
were
it
trenches
;
these
might
be
stopped
:
were
it
Bullwarkes
;
these
might
be
overthrowne
:
But
you
are
guarded
with
such
a
defence
which
cannot
be
demolished
,
sc.
with
fire
,
with
a
wall
of
fire
round
about
you
.
Balles
of
wild-fire
are
a
terrour
and
consumption
to
enemies
;
who
could
quench
the
fire
of
Sodome
,
Gen.
19
?
Or
who
can
quench
the
world
,
when
it
shall
be
all
on
fire
,
2
Pet.
3.
10
,
11
?
Surely
none
.
Paradise
was
kept
with
a
fiery
flaming
sword
,
&
none
could
enter
thereinto
,
Gen.
3.
24.
Israel
was
guided
&
protected
by
a
pillar
of
fire
,
and
none
could
molest
them
,
Exod.
13.
21.
And
the
Lord
of
heaven
and
earth
,
who
is
a
Lord
of
hosts
and
armies
is
a
wall
of
fire
round
about
you
,
to
concruciate
&
consume
your
obstinate
opposers
,
and
to
shelter
and
succour
you
.
Since
therfore
O
fellow
Christian
souldiers
we
esteeme
our selves
in
great
safety
having
walls
of
stones
,
guards
of
men
and
other
such
like
defending
,
supporting
,
and
resisting
warlike
munition
.
Knowing
that
we
have
a
guard
so
great
and
glorious
,
and
that
God
is
,
and
will
be
with
us
in
danger
,
and
distresse
(
which
we
may
do
By
our
faith
,
and
the
fruits
thereof
,
as
By
our
obedience
,
2
Chro.
15.
2.
Ps
91.
14.
By
our
love
to
him
,
Psal.
91.
14.
By
our
invocation
and
calling
upon
his
name
,
Psal.
91.
15.
56.
9.
57.
2.
and
By
our
trust
and
confidence
in
God
,
Psal.
91.
29.
56.
3
,
4
,
10.
57.
1.
)
And
therfore
that
we
are
in
great
safety
and
security
.
Let
us
be
valiant
and
couragious
.
3.
Your
God
whose
you
are
,
and
whom
you
serve
,
To
whom
nothing
is
too
hard
,
Gen.
18.
14.
or
impossible
,
Mat.
19.
26.
To
whom
none
is
like
among
the
Gods
,
glorious
in
holinesse
,
fearefull
in
praises
,
doing
wonders
.
Exod.
15.
11.
Who
remooveth
mountaines
,
—
shaketh
the
earth
,
—
commandeth
the
Sun
,
—
sealeth
the
stars
,
Iob
9.
16
,
&c.
&
thundereth
marvellously
,
&c.
37.
5.
from
whom
none
can
deliver
,
Isa.
43.
13.
without
whose
leave
and
licence
Satan
himselfe
cannot
harme
or
hurt
sordid
swine
much
lesse
sanctified
Saints
,
Mar.
5.
12.
Iob
1.
&
2.
This
omnipotent
God
who
can
do
what
he
will
,
commands
and
chargeth
you
to
fight
,
and
that
with
courage
:
And
will
you
be
cowardly
?
4.
Your
Captaine
and
Commander
the
Lord
Iesus
,
that
invincible
Lion
of
the
Tribe
of
Iudah
hath
victoriously
vanquished
his
and
your
enemies
,
having
made
his
enemies
his
foot-stoole
,
Matth.
22.
44.
Having
overcome
the
world
,
Ioh.
16.
3●
.
Having
led
captivitie
captive
,
Eph.
4.
8.
Having
spoiled
principalities
and
powers
,
Col.
2.
15.
Having
overcome
those
that
warre
against
him
,
Rev.
17.
14.
And
will
not
you
,
the
members
of
this
head
,
the
subjects
of
this
King
,
the
ransomed
of
this
Redeemer
,
the
souldiers
of
this
Captaine
:
For
whom
he
hath
combated
with
,
and
conquered
all
your
fearefull
and
formidable
foes
:
with
whom
he
is
graciously
present
,
not
as
an
idle
spectatour
,
but
as
a
couragious
,
valiant
,
and
powerfull
Captaine
to
relieve
and
rescue
his
Church
and
chosen
,
and
to
revenge
upon
their
enemies
the
wrongs
intended
or
inflicted
by
them
upon
his
peculiar
people
,
in
whom
he
dwels
by
faith
,
Eph.
3.
17.
and
by
whom
you
may
do
all
things
even
through
Christ
which
strengtheneth
you
,
Phil.
4.
13.
will
not
you
(
I
say
)
be
couragious
?
5.
Your
foes
are
foiled
,
your
enemies
are
spoiled
,
therefore
feeble
,
not
to
be
feared
.
Sathan
is
fallen
from
heaven
like
lightning
,
and
made
subject
to
the
Saints
,
Luke
10.
17
,
18.
through
death
,
though
he
had
the
power
of
death
,
is
destroyed
,
Heb.
2.
14.
and
his
wickednesse
,
1
Ioh.
3.
8.
yea
and
he
hath
beene
overcome
by
the
Saints
,
1
Ioh.
2.
13
,
14.
The
world
hath
not
onely
beene
overcome
by
our
chiefe
Commander
Christ
,
Ioh.
16.
33.
but
also
by
all
those
who
are
borne
of
God
,
1
Ioh.
5.
4.
these
being
crucified
to
it
,
and
having
it
crucified
to
them
,
Gal.
6.
14.
As
for
the
flesh
,
with
the
affections
and
lusts
thereof
,
they
that
are
Christs
have
crucified
,
Gal.
5.
24.
Casting
downe
imaginations
—
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
,
2
Cor.
10.
4.
Are
your
enemies
such
whose
power
is
not
soveraigne
and
absolute
,
but
subordinate
and
limited
,
whose
weapons
have
been
often
battered
and
blunted
:
yea
such
which
have
beene
often
spoiled
and
supplanted
,
not
onely
by
Christ
your
conquering
Captaine
,
but
also
by
Christians
your
fellow-souldiers
,
through
whom
they
have
beene
,
and
we
also
may
be
more
than
conquerers
,
Rom.
8.
37.
And
will
you
degenerate
and
be
discomfited
?
6.
Your
weapons
are
impenetrable
and
impregnable
,
your
armour
is
armour
of
proofe
,
compleat
armour
,
every
way
sufficient
to
defend
and
keepe
us
harmelesse
.
This
,
if
you
put
it
on
,
will
make
you
able
to
stand
against
the
wiles
of
the
Divell
,
Ephes.
6.
11.
This
will
inable
you
to
withstand
in
the
evill
day
,
Vers.
13.
and
to
quench
all
the
fiery
darts
of
the
wicked
,
Vers.
16.
And
will
you
(
which
are
so
well
armed
out
of
Gods
abundant
armorie
,
with
such
weapons
,
no
way
deficient
,
every
way
defensible
)
abuse
a
gift
so
great
and
gratifying
,
dishonour
the
doner
of
a
benefit
so
bountifull
and
beneficiall
,
and
make
your selves
(
so
surely
fenced
)
ridiculous
by
faint-hearted
cowardise
?
7.
Your
encourager
is
the
Comforter
which
abideth
with
you
for
ever
,
Iohn
14.
16.
The
spirit
of
wisdome
and
understanding
,
the
spirit
of
counsell
and
might
,
Isa.
11.
2.
Which
helpeth
your
infirmities
,
Rom
8.
26.
Which
fighteth
against
the
lusts
of
the
flesh
,
Gal.
5.
17.
Who
is
resembled
to
fire
,
Act.
2.
2.
because
he
kindleth
and
heateth
our
hearts
with
love
,
zeale
,
and
other
graces
;
comforteth
our
consciences
,
and
consumeth
our
corruptions
.
To
water
,
Iohn
3.
5.
because
he
cooleth
,
cleanseth
,
comforteth
,
and
maketh
fertile
in
good
works
.
To
wind
,
Iohn
3.
8.
because
he
purgeth
our
pollutions
,
drives
away
and
dries
up
our
drossie
and
defacing
corruptions
.
And
will
you
(
who
have
this
Comforter
continuing
in
you
,
sealing
you
to
the
day
of
redemption
,
Eph.
4.
30.
inabling
you
to
cry
Abba
Father
,
helping
your
infirmities
)
be
disheartened
and
discouraged
?
8.
Yours
is
the
victory
.
God
is
not
a
man
that
he
should
lie
,
neither
the
sonne
of
man
that
he
should
repent
:
Hath
he
said
,
and
shall
he
not
doe
it
?
Or
hath
he
spoken
,
and
shall
he
not
make
it
good
?
Numbers
23.
19.
The
Lord
who
is
unchangeable
,
Iames
1.
17.
And
cannot
lie
,
Titus
1.
2.
He
hath
promised
(
and
therefore
will
performe
)
to
bruise
Satan
under
your
feet
,
Rom.
16.
20.
Not
to
suffer
you
to
be
tempted
above
that
you
are
able
,
but
will
with
the
temptation
also
make
way
how
to
escape
,
that
you
may
be
able
to
beare
it
,
1
Corinth.
10.
13.
Since
therefore
you
shall
vanquish
,
if
you
are
valorous
:
yours
is
the
conquest
,
if
you
are
couragious
;
be
not
you
cowardly
,
that
so
you
may
conquer
.
9.
Your
crowne
for
which
you
combat
is
inestimable
and
uncorruptible
,
1
Pet.
1.
4.
Where
you
shall
be
freed
from
sinne
the
worst
of
evils
,
Rom
6.
22
,
23.
From
crosses
and
calamities
;
so
that
all
teares
shall
be
wiped
from
your
eyes
,
Rev.
7.
16
,
17.
And
rest
from
your
labours
,
Revel.
14.
13.
Where
you
shall
be
as
the
Angels
of
God
in
heaven
,
Matth.
22.
30.
Yea
like
Christ
,
1
Iohn
3.
2.
Yea
heires
,
and
joint-heires
with
the
Sonne
of
God
,
Rom.
8.
17.
Where
you
shall
know
as
you
are
knowne
,
1
Cor.
13.
12.
Have
everlasting
joy
,
Isa.
51.
11.
35.
10.
and
enjoy
such
goodnesse
,
gladnesse
,
and
glory
which
is
unutterable
and
unconceiveable
,
1
Cor.
2.
9.
And
will
not
you
be
couragious
in
a
cause
so
good
,
having
a
guard
so
great
,
under
God
so
omnipotent
,
for
Christ
so
invincible
,
against
enemies
so
infeebled
,
with
weapons
so
impregnable
,
having
the
assistance
of
the
blessed
Comforter
,
in
a
combat
where
you
are
sure
to
conquer
,
for
a
crowne
so
inestimable
?
God
forbid
.
That
you
may
be
couragious
,
Meanes
of
courage
.
1.
Flie
from
all
manner
of
sinne
;
this
is
that
which
brings
saintnesse
into
the
hearts
,
that
the
sound
of
a
shaken
leafe
shall
chase
men
and
make
them
flee
,
as
fleeing
from
a
sword
,
and
fall
when
none
pursueth
them
,
Levit.
26.
36.
This
is
that
which
makes
men
feare
where
no
feare
is
,
and
makes
the
wicked
flee
when
no
man
pursueth
,
Prov.
28.
1.
And
be
carefull
to
keepe
a
good
conscience
void
of
offence
toward
God
and
toward
man
,
Acts
24.
16.
willing
to
live
honestly
,
Heb.
13.
18.
For
this
is
that
which
is
a
continuall
feast
,
Pro.
15.
15.
This
is
that
which
makes
the
righteous
bold
as
a
lion
,
Pro.
28.
1.
This
comforted
and
encouraged
Paul
and
his
companions
in
their
great
extremities
,
2
Cor.
1.
8
,
12.
and
this
makes
confident
towards
God
,
1
Ioh.
3.
21.
I
know
that
not
onely
ruffian-like
roisters
,
but
many
other
better
qualified
are
not
onely
ready
to
thinke
,
but
also
to
say
,
faithfull
men
are
faint-hearted
,
mortification
kils
manhood
,
religious
men
are
not
resolute
,
conscience
cooles
a
mans
courage
.
But
I
would
have
them
to
know
,
that
godly
men
,
and
onely
they
are
truly
couragious
.
It
's
manners
which
makes
a
man
,
our
proverbe
saith
.
And
sure
I
am
,
manhood
is
one
thing
,
madnesse
is
another
;
a
man
may
be
bold
,
couragious
,
stout
,
and
valiant
,
although
he
neither
stampe
nor
stare
,
swagger
nor
sweare
,
roare
nor
revell
,
brag
nor
brall
:
yea
,
men
of
best
conscience
are
alwayes
men
of
most
and
greatest
courage
.
David
dreads
not
Goliah
,
1
Sam.
17.
nor
thousands
of
people
,
Psal.
3.
6.
Paul
feares
not
to
die
at
Ierusalem
for
the
name
of
the
Lord
Iesus
,
Act.
21.
23.
neither
was
he
moved
with
the
bonds
and
afflictions
which
did
abide
him
,
20.
23.
And
who
are
more
prodigall
of
their
lives
,
livelihood
,
liberty
,
and
good
names
for
Christ
,
and
his
Gospels
sake
?
Who
are
more
dreadlesse
of
dismall
death
,
dreadfull
disgraces
,
trials
,
troubles
,
tortures
,
and
temptations
for
Christianity
and
conscience
sake
than
righteous
men
?
Than
which
what
greater
magnanimity
?
2.
Let
us
humbly
and
heartily
crave
and
cry
for
,
petition
and
pray
for
valour
and
courage
of
the
Lord
:
For
,
all
our
sufficiency
is
of
the
Lord
,
2
Cor.
3.
5.
and
without
him
we
can
do
nothing
,
Ioh.
15.
5.
3.
Faith
fortifieth
against
fearefull
faint-heartednesse
,
Mar.
4.
40.
For
,
this
certifieth
the
Christian
soule
that
God
is
graciously
present
with
him
;
the
assurance
whereof
makes
a
man
to
feare
no
evill
,
although
he
walke
through
the
valley
of
the
shadow
of
death
,
Psalme
23.
4.
This
assureth
a
Saint
that
all
things
are
at
his
Fathers
disposing
,
and
that
the
consideration
of
Gods
particular
prudent
providence
extending
to
haires
and
sparrowes
,
should
embolden
,
animate
,
and
encourage
him
,
he
being
of
more
worth
than
many
sparrowes
,
Matth.
10.
28
,
29
,
30
,
31.
This
doth
appropriate
and
apply
the
sure
and
certaine
,
the
sweet
and
speciall
promises
in
Gods
Booke
to
the
true
believer
.
All
which
are
as
so
many
prop●
and
pillars
,
to
sustaine
and
support
;
as
so
many
radicall
and
reall
refreshings
,
to
recreate
and
ravish
;
and
as
so
many
effectuall
inforcements
,
to
make
valiant
and
victorious
a
true
believer
.
4.
Necessity
is
laid
upon
us
by
Gods
commandement
,
1
Cor.
16.
13.
Although
we
must
not
do
good
works
enjoyned
to
procure
praise
with
men
,
Matth.
6.
Yet
we
may
and
must
resist
and
repell
(
what
in
us
lieth
)
opprobrious
reproach
,
procure
and
preserve
renowne
and
favour
with
God
and
men
,
Prov.
5.
9.
6
33.
1
Thess.
4.
4.
Consider
cordially
that
Christian
prowesse
is
not
onely
enjoyned
,
but
doth
also
inable
us
Christian
souldiers
in
the
sight
of
God
and
good
men
.
5.
Experience
adds
expertnesse
and
efficacy
to
all
and
every
performance
;
for
,
as
they
who
never
attempted
action
of
importance
take
such
things
in
hand
faintly
and
fearefully
:
so
those
who
are
much
experienced
in
exploits
of
danger
and
difficulty
,
enterprise
the
same
more
exactly
,
effectually
,
and
valiantly
.
David
by
his
experience
of
former
mercies
in
combating
with
,
and
conquering
the
lion
and
the
beare
,
was
inabled
with
comfort
and
confidence
to
encounter
the
puissant
and
unmatchable
Philistine
,
1
Sam.
17.
34.
Paul
by
experience
of
former
favours
was
fortified
and
made
invincible
against
succeeding
assaults
,
2
Tim.
4.
17
,
18.
I
was
delivered
out
of
the
mouth
of
the
Lion
,
and
the
Lord
shall
deliver
me
from
every
evill
worke
.
2
Cor.
1.
10.
The
Lord
delivered
us
from
so
great
a
death
,
and
doth
deliver
,
in
whom
we
trust
that
he
will
yet
deliver
.
Rom.
8.
35.
37
,
38
,
39.
After
his
rehearsall
of
particular
bitter
calamities
which
fight
against
believers
,
(
Namely
,
1.
Terrible
tribulation
which
wringeth
and
vexeth
.
2.
Distressefull
anguish
perplexing
the
mind
,
so
that
the
distressed
knowes
not
what
to
do
.
3.
Persecution
,
or
extreame
violence
offred
to
goods
,
person
,
life
,
or
good
name
.
4.
Famine
,
or
want
of
victuals
to
sustaine
life
.
5.
Nakednesse
,
or
want
of
clothing
to
cover
and
defend
the
body
from
cold
.
6.
Perill
,
or
dangerous
distresses
,
which
put
men
in
perill
and
jeopardie
.
7.
Sword
,
or
barbarous
savage
bloud-shed
.
)
He
doth
comfort
and
encourage
the
faithfull
against
these
terrible
things
,
affirming
,
Ver.
37.
that
in
all
these
we
are
more
than
conquerers
;
from
whence
he
concludeth
,
and
upon
that
blessed
experience
he
groundeth
that
comfortable
and
couragious
perswasion
,
That
neither
life
,
nor
death
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Iesus
our
Lord
.
And
therefore
the
same
Angelicall
Apostle
Rom.
5.
4.
doth
ascertaine
us
that
experience
worketh
hope
;
or
true
beleevers
do
gaine
much
heart
,
and
more
confidence
in
Gods
goodnesse
for
hereafter
,
that
he
will
strengthen
and
deliver
them
by
their
former
triall
and
experience
.
Yea
the
eloquent
Oratour
Cicero
Tusc.
quaest.
lib.
2.
Ethic.
l.
3.
c.
8.
telleth
us
that
an
unskilfull
souldier
in
comparison
of
one
experienced
is
as
one
unarmed
to
another
armed
.
And
Aristotle
the
Prince
of
Philosophers
furnisheth
me
with
two
causes
,
why
experience
doth
adde
valour
in
warfare
to
military
men
.
The
one
,
because
souldiers
exercised
and
acquainted
with
the
fleights
and
subtilties
of
enemies
,
regard
not
,
but
reject
and
contemne
their
crafty
and
deceitfull
wiles
wherewith
they
are
wont
to
daunt
and
dismay
,
appale
and
affright
causelesly
(
there
being
no
dread
of
danger
in
vaine
affrightments
)
men
unexperienced
.
The
other
,
because
the
experienced
souldier
can
best
and
most
advantagiously
handle
and
manage
their
weapons
,
are
best
acquainted
with
danger
,
and
how
to
dismay
and
destroy
their
enemies
.
Record
,
register
,
and
keepe
in
remembrance
our
sinnes
,
and
sufferings
for
the
same
,
our
miseries
,
and
Gods
mercies
past
.
1.
The
remembrance
of
our
sinnes
past
,
1.
Is
a
meanes
to
humble
us
,
shewing
us
our
vilenesse
,
Psal.
38.
3
,
4.
2.
To
make
us
more
thankfull
,
1
Tim.
1.
22
,
23.
3.
To
cause
us
more
to
love
Christ
,
Luke
7.
47.
4.
To
make
us
pray
more
feelingly
and
fervently
,
Psal.
50.
5.
To
spend
the
time
to
come
more
diligently
,
for
mispending
the
time
past
,
1
Cor.
11.
5.
12.
11.
6
To
make
us
more
compassionate
to
others
,
in
pitying
their
condition
,
praying
for
them
,
helping
to
free
them
from
Satans
slavery
,
Gal.
6.
1.
7.
To
renew
our
repentance
,
Zach.
12.
10.
2.
The
remembrance
of
Gods
afflictions
and
chastisements
,
1.
Is
a
meanes
to
make
us
mercifull
and
compassionate
towards
others
in
distresses
,
Exod.
22.
21.
2.
To
make
us
more
thankfull
to
God
who
hath
delivered
us
from
them
.
3.
To
make
us
more
earnest
and
instant
in
prayer
,
Psalme
42.
4.
To
make
us
loath
and
dislike
sinne
more
,
the
cause
of
so
many
scourges
.
5.
To
make
us
more
confident
in
God
.
6.
And
to
make
us
remember
our
promises
made
in
our
distresses
,
and
stirre
us
up
to
performe
them
.
3.
The
remembrance
of
Gods
mercies
and
goodnesse
,
1.
Is
a
meanes
to
stirre
up
in
us
thankfulnesse
,
Psalme
63.
5
,
6.
2.
To
make
us
more
obedient
.
3.
And
more
confident
for
the
time
to
come
.
By
the
remembrance
of
these
;
our
sinnes
,
and
sufferings
,
and
Gods
mercies
,
1.
We
shall
gain
experience
of
our
cursed
corruptions
,
and
the
pernicious
perversnesse
of
our
nature
:
as
also
of
our
weaknesse
,
how
unable
we
are
to
beare
,
and
how
apt
to
faint
under
burdens
,
Psal.
116.
11.
which
will
humble
our
vaine
aspiring
imaginations
:
as
also
of
our
love
to
God
,
of
our
faith
and
trust
in
God
;
of
our
meekenesse
and
gentlenesse
towards
men
,
of
our
patience
,
fortitude
,
courage
,
and
other
graces
which
will
corroborate
and
confirme
us
.
2.
We
shall
gaine
experience
,
as
of
the
spightfull
hatred
of
profane
Belials
towards
us
,
and
of
the
unconstant
and
unstable
minds
of
indifferent
neutrals
,
and
of
the
rottennesse
of
their
fained
friendship
,
which
will
make
us
more
vigilant
.
So
of
the
sound
and
substantiall
love
of
Gods
peculiar
people
manifested
to
us
by
their
counsels
,
prayers
,
and
other
like
duties
,
which
will
make
us
more
valiant
.
3.
We
shall
gaine
experience
,
not
onely
of
Satans
malice
and
subtilty
intempting
,
and
seeking
to
hurt
and
destroy
us
,
which
may
affright
us
;
but
also
of
his
unablenesse
to
harme
them
whom
God
will
preserve
;
and
of
his
subjection
to
our
good
God
,
being
at
his
beck
for
the
measure
and
time
of
tempting
,
which
may
animate
us
.
4.
We
shall
gaine
experience
,
as
of
Gods
fidelity
and
faithfulnesse
in
his
terrible
threats
and
comminations
,
and
of
the
severity
of
his
justice
,
punishing
sin
in
his
Saints
and
peculiar
people
,
which
may
make
us
tremble
.
So
of
his
fidelity
in
his
promises
,
of
his
great
might
and
omnipotency
in
that
he
can
uphold
us
,
2
Cor.
12.
9.
of
his
singular
mercy
,
in
that
he
will
sustaine
and
strengthen
us
;
of
his
wonderfull
wisdome
,
in
that
when
he
hath
tried
and
exercised
his
children
,
he
knoweth
how
to
deliver
them
out
of
temptations
,
2
Pet.
2.
9.
which
will
make
us
triumphant
.
6.
Anger
doth
wonderfully
animate
men
;
yea
this
doth
so
warme
and
inflame
the
bloud
,
and
add
such
vigour
and
valour
:
this
doth
so
incitate
and
incourage
,
exasperate
and
inforce
to
encounters
,
that
one
man
in
anger
dreads
not
to
contend
with
many
;
and
men
unarmed
,
heated
and
heartened
herewith
,
are
often
fearelesse
to
fight
with
weaponed
men
:
and
bruit
beasts
which
naturally
feare
and
flie
from
us
,
being
made
angry
,
regardlesly
Cotem
fortitudinis
.
Tusc.
quaest.
L.
4.
—
Magnâ
se
exuscitat
irâ
.
rush
upon
even
deadly
and
destroying
weapons
.
And
as
Tully
termes
anger
the
whetstone
of
fortitude
,
so
humane
histories
plentifully
prove
the
same
by
Aeneas
,
Vlyss●●
,
and
others
,
which
by
anger
have
beene
much
helped
and
heartened
to
combate
couragiously
:
and
therefore
they
have
so
ennobled
Irarum
omnes
essun
.
lit
habenas
.
Nate
quid
indomitas
tantus
furor
excitat
iras
?
this
affection
,
that
they
deny
it
residence
save
in
generous
spirits
,
Non
cadit
in
molles
nobilis
ira
viros
.
Neither
is
the
sacred
Scripture
silent
,
but
doth
produce
plentifull
proofs
for
this
purpose
:
witnesse
Moses
,
whose
anger
waxing
hot
,
he
tooke
the
calfe
which
the
people
had
made
,
rebuked
Aaron
,
and
commanded
the
Levites
to
execute
judgements
upon
the
idolaters
,
Exod.
32.
19
,
20
,
26.
Witnesse
Phineas
,
who
being
zealous
for
the
Lord
,
took
a
javelin
in
his
hand
and
slew
Zimri
and
Cozbi
sinning
against
the
Lord
,
Num.
25.
8
,
11.
Witnesse
Nehemiah
,
who
was
very
angry
,
and
rebuked
the
nobles
and
the
rulers
,
Neh.
5.
6
,
7.
Witnesse
Ieremy
,
who
being
full
of
the
fury
(
or
anger
)
of
the
Lord
,
did
powre
it
out
,
Ier.
6.
11.
Witnesse
our
Saviour
,
Mar.
3.
5.
who
,
when
he
had
looked
upon
them
with
anger
,
said
to
the
man
,
Stretch
forth
thine
hand
.
Convey
into
,
and
cherish
in
our
soules
this
corroborating
anger
,
which
may
make
us
valiant
and
couragious
against
sin
and
Satan
,
the
world
and
wicked
men
.
I
do
not
countenance
nor
commend
all
sorts
of
anger
.
There
is
an
anger
which
God
forbids
,
Eph.
4.
31.
Let
anger
be
put
away
from
you
.
There
is
an
anger
which
stirres
up
strife
,
Pro.
15.
18.
An
angry
man
stirs
up
strife
.
There
is
an
anger
which
manifests
folly
,
Eccl.
7.
9.
Anger
rests
in
the
bosome
of
fooles
.
There
is
an
anger
which
is
a
worke
of
the
flesh
,
Galat.
5.
20.
There
is
an
anger
which
distempers
all
the
body
,
as
great
Basil
in
aliquot
Script
.
locos
.
Basil
saith
,
An
angry
man
doth
lose
his
comlinesse
,
yea
the
shape
of
a
man
,
and
puts
on
the
likenesse
of
a
beast
:
consider
a
while
an
angry
man
;
he
rageth
,
he
railes
like
a
drunkard
,
his
eys
are
changed
,
and
made
fierce
and
bloudy
,
his
heart
is
inflamed
,
his
bloud
is
moved
:
thou
shalt
see
him
filing
his
teeth
like
a
wild
boare
,
speaking
often
foolishly
,
and
leaving
words
imperfect
;
he
hath
no
respect
of
affinity
or
familiars
;
he
spareth
none
to
satisfie
his
owne
lust
,
—
he
doth
continually
barke
,
&c.
There
is
an
anger
,
which
is
murder
,
Mat.
5.
22.
namely
,
sinfull
or
unadvised
anger
.
It
is
unadvised
anger
which
proceeds
from
selfe-love
,
from
dislike
or
hatred
of
the
person
with
whom
one
is
angry
.
It
is
unadvised
anger
which
intends
private
respects
,
is
o●t
quickly
mooved
,
continueth
long
,
and
is
desirous
of
revenge
.
It
is
unadvised
anger
,
when
men
are
angry
with
God
,
his
doings
,
corrections
,
and
dealings
,
as
Ionah
was
,
Ion.
4
3.
It
is
unadvised
anger
,
when
men
are
angry
for
any
thing
,
save
for
sin
,
and
so
causlesly
.
It
is
unadvised
anger
,
when
men
are
angry
more
for
small
sinnes
than
great
;
for
pettie
offences
against
themselves
,
more
than
great
transgressions
against
God
.
It
is
unadvised
anger
,
if
it
exceeds
,
although
the
cause
be
just
,
Gen.
49.
7.
It
is
unadvised
anger
,
which
doth
not
aime
at
the
glory
of
God
,
the
restraint
of
sinne
:
but
it
s
owne
glory
and
profit
,
Pro.
21.
24.
It
is
unadvised
anger
,
which
breakes
out
into
execrations
,
curses
,
and
makes
men
unfit
for
the
discharging
of
the
duties
of
their
calling
.
It
is
unadvised
anger
,
which
is
not
moderated
in
convenient
time
,
Eph.
4.
26.
This
vile
and
vicious
anger
ought
so
to
be
abhorred
of
us
:
that
we
should
not
make
any
friendship
with
such
angry
men
,
Pro.
22.
24.
But
there
is
an
anger
which
is
good
:
for
God
is
often
angry
;
Christ
was
angry
;
and
good
men
have
beene
commendably
angry
.
1.
Let
therefore
the
occasions
of
our
anger
be
just
and
weighty
:
like
those
of
Moses
,
who
was
angry
for
the
reservation
of
Manna
,
Exod.
16.
20.
the
making
of
the
golden
calfe
,
Exod.
32.
19.
and
the
rebellion
of
the
people
,
Num.
16.
13.
Like
that
of
Phineas
,
who
was
angry
for
the
shamefull
fornication
,
Num.
25.
8
,
11.
Like
that
of
David
,
who
was
angry
for
the
shamefull
incest
of
Amnon
,
2
Sam.
13.
2.
Like
that
of
Elias
,
who
was
angry
for
the
cruelty
and
apostasie
of
Israel
,
1
King
.
19.
4.
Like
that
of
Nehemiah
,
who
was
angry
for
their
●●ury
and
oppression
,
Neh.
5.
6.
Like
that
of
Ieremie
,
who
was
angry
for
their
impenitency
and
contempt
of
the
Word
,
Ier.
6.
11.
Like
that
of
our
Saviour
,
who
was
angry
for
the
hardnesse
of
their
hearts
,
Mar.
3
5.
2.
Let
the
motives
,
or
moving
causes
of
our
anger
be
an
earnest
desire
to
maintaine
the
glory
of
God
,
Exo.
16
20.
Fervent
love
of
necessity
and
vertue
,
Psal.
119
39.
utter
hatred
and
detestation
of
vice
;
an
industrious
care
to
pacifie
Gods
wrathfull
displeasure
,
Iosh.
7.
8.
And
a
carefull
endeavour
to
save
the
party
with
whom
we
are
angry
.
3.
Let
the
proper
,
and
principall
object
of
our
anger
be
sin
onely
,
offending
our
good
and
gracio
is
God
,
namely
our
own
,
2
Cor.
7.
11.
and
others
.
Num.
25.
By
accident
,
consequent
,
secondary
,
and
lesse
principall
the
sinner
.
4.
Let
the
proportion
,
and
measure
of
our
anger
be
more
for
sinnes
against
God
;
lesse
for
sinnes
,
wrongs
,
and
trespasses
against
our selves
.
5.
Let
the
manner
be
deliberate
,
advised
,
charitable
,
mercifull
,
moderate
,
and
compassionate
,
Iam.
1.
19.
6.
Let
the
continuance
be
short
,
Eph.
4.
26.
Then
our
anger
thus
qualified
,
it
being
not
against
the
person
,
but
sin
of
our
neighbour
,
or
of
our selves
:
it
proceeding
from
love
of
the
party
with
whom
we
are
angry
:
it
being
against
sin
,
for
Gods
glory
,
because
he
is
thereby
dishonoured
:
it
is
not
sinfull
,
but
a
holy
affection
,
very
helpfull
,
and
much
avail●ble
for
u●
Christian
souldiers
;
as
great
Basil
saith
excellently
.
For
the
irascible
part
of
the
soule
(
saith
h●
)
is
necessary
to
u●
for
many
vortuotes
works
:
for
as
a
souldier
taking
weapons
from
his
Captaine
is
prepared
to
be
helpfull
at
his
command
;
so
anger
hath
been
helpfull
to
reason
against
sin
.
Verily
anger
is
the
sinew
of
the
soul●
,
yeelding
fortitude
,
constancy
,
and
strength
to
doe
things
well
and
orderly
;
which
doth
restore
the
soule
allured
,
and
waxing
wa●ton
with
pleasure
;
restraining
it
as
with
a
certaine
weapon
more
sovere
,
and
valia●t
,
from
effeminate
,
and
remisse
.
Neither
canst
thou
pursue
sin
with
sufficient
hatred
as
thou
oughtest
,
if
there
be
wanting
in
thee
an
indignation
and
anger
against
it
;
wherefore
I
suppose
that
we
ought
as
well
to
have
a
love
to
the
study
of
vertue
,
and
to
retaine
hatred
against
vice
,
to
the
which
anger
is
most
profitable
:
for
as
a
dog
to
the
shepheard
,
so
anger
obeying
reason
is
mild
and
gentle
to
its
assistants
,
and
is
revocable
,
or
called
back
againe
with
reason
;
for
as
a
dog
is
grim
and
rough
at
a
strangers
voice
,
and
lookes
if
he
seeth
his
help
and
care
to
be
declared
;
and
is
seene
to
feare
and
dread
his
assistant
,
and
those
that
pertaine
to
the
houshold
,
In
like
manner
most
blessed
and
good
anger
doth
defend
the
wisdome
of
the
soule
,
and
afford
helpe
to
the
worke
of
vertue
:
Moreover
it
is
not
easily
reconciled
with
deceiptfulnesse
,
neither
hath
it
familiarity
therewith
:
Moreover
it
doth
not
maintaine
any
good
will
towards
those
things
which
are
hurtfull
;
but
is
seene
continually
to
barke
against
deceiptfull
sensuality
as
against
a
wolfe
.
So
therefore
anger
Basil
Serm.
de
●a
pag.
119.
being
disposed
with
reason
when
it
ought
,
and
as
it
ought
,
doth
procure
courage
,
patience
,
and
constancy
.
CHAP.
X.
Souldiers
ought
to
take
heed
.
SOuldiers
are
or
ought
to
be
circumspect
and
very
cautelous
,
Duty
5
carelesse
security
being
accompanied
with
perillous
and
pernicious
losse
and
danger
,
as
is
evident
not
onely
by
Dionysius
regaining
his
former
losses
from
the
secure
Syracusians
;
the
Romans
theirs
from
the
carelesse
Carthaginians
,
and
diverse
other
memorable
victorious
exploits
enterprised
and
effected
by
sudden
surprises
:
but
also
in
sacred
Writ
by
the
terrible
and
tragicall
execution
upon
the
host
of
Midian
by
Gideon
,
Iudg.
8.
11.
of
Amalek
by
David
,
1
Sam.
30.
16
,
17.
and
upon
the
carelesse
inhabitants
of
Laish
by
the
tribe
of
Dan
,
Iudg.
18.
27
,
28.
Hence
was
it
that
Christ
our
Captaine
and
Commander
,
and
the
blessed
Apostles
our
fellow-servants
and
soldiers
do
so
often
urge
,
and
frequently
charge
and
command
us
to
take
heed
,
to
be
warie
or
circumspect
;
spie
,
fore-see
,
beware
,
or
take
heed
,
Mar.
8.
15.
12.
38.
5.
9.
23.
33.
Luk.
8.
18.
1
Cor.
8
9.
Gal.
5
15.
Heb.
3.
12.
2
Ioh.
8.
Attentively
marke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
take
heed
,
Mat.
6.
1.
7.
15.
10.
17.
16.
6.
11.
12.
Luk.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
3.
20.
46.
Act.
5.
35.
16.
14.
20.
28.
1
Tim.
4.
13.
Heb.
2.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Pet.
1.
19.
Diligently
observe
,
or
take
heed
,
1
Tim.
4.
16.
Exactly
consider
and
take
heed
,
Heb.
3.
12.
1
Pet.
5.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Carnall
and
cursed
security
,
occasioned
and
increased
in
the
sons
of
men
by
the
glittering
pomp
and
dazling
prosperity
of
Belials
brood
,
who
wickedly
wallow
in
all
swinish
,
sensuall
,
or
sinfull
security
,
Psal.
37.
By
the
abuse
of
Gods
patience
and
long-suffering
,
and
forbearance
,
Eccl.
8.
11.
And
their
owne
irreligious
infidelity
,
causing
them
neither
to
credit
,
nor
care
for
the
inevitable
and
intolerable
menaces
threatned
;
nor
the
ineffable
and
inestimable
promised
mercies
by
the
immutable
and
unchangeable
Iehovah
in
his
sure
,
sacred
,
and
celestiall
Word
,
Heb.
4.
2.
they
esteeming
these
dreadfull
comminations
therein
threatned
,
and
the
gracious
and
gladsome
favours
and
franchises
therin
promised
meere
foolishnes
,
1
Cor.
1.
18
,
21
,
25.
This
pernicious
and
pestiferous
poysonfull
of-spring
of
damnable
unbelief
causing
men
to
go
on
,
and
live
in
sin
,
nothing
fearing
dangers
and
damnation
,
causing
men
not
to
regard
at
all
the
means
of
their
salvation
,
but
to
give
themselves
wholly
or
principally
to
the
vaine
,
though
plausible
,
pleasures
and
profits
of
the
world
;
making
men
to
distrust
in
God
,
(
who
yet
is
just
and
faithfull
,
1
Ioh.
1.
9
and
whose
promises
are
yea
and
Amen
,
2
Cor.
1.
20.
)
and
to
trust
in
the
abundance
of
their
own
riches
,
Psal.
52.
7.
and
to
strengthen
themselves
in
their
wickednesse
;
and
yet
these
are
not
to
be
trusted
in
,
they
being
but
uncertaine
riches
,
1
Tim.
6.
17.
making
men
harden
their
owne
hearts
by
resisting
the
Word
,
by
not
profiting
by
the
workes
,
by
not
yeelding
to
the
motions
of
the
Spirit
of
God
:
And
this
making
a
mans
condition
more
incurable
,
and
therefore
more
desperate
than
of
many
who
are
in
dolefull
desperation
.
These
beholding
their
sinnes
,
and
being
sensible
of
them
;
they
not
seeing
,
and
remaining
senslesse
of
them
.
These
groaning
&
grieving
for
their
mispent
time
,
cursed
and
crooked
by-paths
,
and
desiring
better
;
they
pleasing
themselves
in
their
way
ward
and
wicked
wandrings
,
and
therefore
desiring
no
better
;
These
earnestly
desiring
good
counsell
,
and
that
they
could
embrace
it
;
they
neither
asking
nor
admitting
pious
and
godly
counsell
and
instruction
.
Let
us
who
are
the
souldiers
of
Christ
Iesus
therefore
take
heed
.
But
to
what
must
we
take
heed
?
Of
what
must
we
beware
?
Some
things
there
are
to
which
,
other
things
there
are
of
which
we
must
beware
.
First
,
the
things
which
must
be
taken
heed
unto
,
are
1.
Our selves
,
Luke
17.
3.
Take
heed
unto
your selves
.
2.
Our selves
,
and
these
●ver
which
the
Lord
hath
made
us
overseers
,
Acts
20.
28.
3.
Our
soules
,
Deut.
4.
9.
Onely
take
heed
unto
thy selfe
,
and
keepe
thy
soule
diligently
.
4.
The
Word
of
God
,
1
Tim.
4.
16.
Take
heed
unto
thy selfe
and
to
the
doctrine
.
Heb.
2.
1.
Therefore
we
ought
to
take
the
more
earnest
heed
to
the
things
which
we
have
heard
,
least
at
any
time
we
should
let
them
slip
.
2
Pet.
1.
19.
We
have
a
more
sure
word
of
prophesie
,
whereunto
you
doe
well
that
you
take
〈…〉
d.
Secondly
,
The
things
which
must
be
taken
heed
of
,
are
1.
Sin
it selfe
in
generall
:
Some
particular
sinnes
in
speciall
,
as
the
most
dreadfull
and
dangerous
,
namely
,
1.
Induration
,
or
hardnesse
of
heart
,
Psal.
9.
5
,
6
,
7.
2.
Apostasie
,
Hebr.
3.
12.
Take
heed
brethren
lest
there
be
in
any
of
you
a●
evill
heart
of
unbeliefe
in
departing
from
the
living
God
.
3.
Vnbeliefe
,
Hebr.
3.
12.
Take
heed
brethren
lest
there
be
in
any
of
you
a●
evill
heart
of
unbeliefe
in
departing
from
the
living
God
.
4.
Hypocrisie
,
Mat.
6.
1.
16.
Mar.
8.
15.
Luke
12.
1.
5.
Covetousnesse
,
Luke
12.
15.
21.
34.
6.
Surfeiting
and
drunkennesse
,
Luke
21.
34.
7.
Fornication
,
Heb.
12.
15
,
16.
Take
heed
lest
there
be
any
fornicatour
,
or
prophan●
person
,
as
Esa●
.
8.
Prophanesse
,
Heb.
12.
15
,
16.
Take
heed
lest
there
be
any
fornicatour
,
or
prophan●
person
,
as
Esa●
.
These
and
other
sinnes
are
the
chiefest
things
we
should
take
heed
of
.
1.
Sin
being
an
evill
way
,
Iona●
3.
8.
Yea
exceeding
evill
.
It
being
an
uncomfortable
way
of
darknesse
,
leading
to
insupportable
,
and
infernall
darknesse
,
1
Ioh.
1.
6.
It
misleading
out
of
the
right
and
royall
way
of
Gods
commandements
,
1
Ioh.
3.
4.
and
It
leading
unto
perdition
,
Psal.
1.
1.
6.
2.
Sin
(
although
few
feel
its
burden
,
either
because
they
know
it
not
,
or
they
judge
it
not
to
be
sin
,
or
so
grievous
,
or
they
beleeve
not
Gods
Word
,
or
their
hearts
are
hardned
,
or
they
are
not
tempted
,
or
because
it
,
being
in
them
,
is
in
its
proper
place
like
water
in
the
sea
,
or
because
themselves
are
dead
,
so
not
sensible
of
weights
and
burdens
)
being
a
terrible
oppressing
tyrant
,
Luk.
21.
34
and
intollerable
insupportable
burden
.
1.
To
wicked
men
,
and
Angels
,
weighing
and
pressing
them
to
that
bottomlesse
pit
and
burning
lake
,
where
there
is
weeping
,
wailing
,
gnashing
of
teeth
,
and
gnawing
of
flesh
for
ever
and
ever
,
2.
To
the
sanctified
soule
,
Psal.
38.
4.
forcing
him
to
flie
amaine
to
the
Lord
Iesus
for
ease
and
succour
,
shelter
and
supportation
,
Mat.
11.
28.
3.
To
the
whole
creation
,
causing
it
to
groane
and
travaile
in
paine
together
untill
now
,
Rom.
8.
22.
4.
To
the
Lord
himselfe
,
he
being
wearie
to
beare
it
,
Isa.
.
1●
14.
and
pressed
under
it
as
a
cart
is
pressed
that
is
full
o●
sheaves
,
Amos
2.
13.
Sin
being
a
burden
too
heavy
for
heaven
to
beare
,
pressing
the
Divels
thence
:
Too
heavy
for
Paradise
,
expelling
Adam
thence
:
Too
heavy
for
the
earth
,
making
it
reele
to
and
fro
like
a
drunkard
,
Isa.
24.
10.
Onely
hell
must
beare
it
.
3.
Sinne
is
shamefull
,
shame
being
a
subsequent
of
sinne
:
either
,
1.
Shame
,
a
fruit
and
signe
of
repentance
,
Ier.
31.
19.
Zach.
13.
4.
Rom.
6.
21.
2.
Or
shame
,
a
punishment
for
sinne
upon
the
wicked
and
ungodly
,
although
not
alwayes
here
,
Ier.
33.
6.
15.
8.
12.
but
onely
somtimes
,
Ier.
2.
26.
yet
everlasting
shame
and
confusion
are
certaine
confequents
of
sinnes
unrepented
of
by
Gods
ordinance
and
justice
.
2.
The
occasions
of
sinne
are
to
be
taken
heed
of
.
E●e
,
Gen.
3.
6.
Dinah
Gen.
34.
1.
sinned
,
not
shunning
the
occasions
.
Ioseph
Gen.
39.
10.
and
Iob
,
Iob
31.
1.
avoided
the
occasions
,
to
avoid
the
sin
:
agreeable
whereunto
are
those
divine
directions
,
Pro.
1.
15.
My
sonne
,
if
sinners
intice
thee
,
consent
not
.
5.
8.
Come
not
nigh
the
doore
of
her
house
.
23.
31.
Look
not
on
the
wine
,
&c.
To
avoid
and
decline
the
occasions
of
these
,
whoredome
and
drunkennesse
;
it
being
as
possible
to
keep
dry
wood
laid
upon
the
fire
from
burning
,
as
to
preserve
our selves
from
sin
without
declining
its
occasions
.
3.
The
instruments
of
sin
are
to
be
taken
heed
of
:
namely
,
carnall
friends
,
evill
company
,
corrupt
and
false
teachers
.
Mat.
7
15.
Beware
of
false
Prophets
.
Mat.
10.
17.
Beware
of
men
.
Mar.
13.
5.
Take
heed
least
any
man
deceive
you
.
Rom.
16.
17.
Mark
them
and
avoid
them
.
Col.
2.
4
,
8.
Beware
least
any
man
spoile
you
.
Phil.
3.
2.
Beware
of
dogs
,
beware
of
evill
workers
.
We
are
so
to
beware
of
these
instruments
of
sin
and
Satan
,
as
that
we
marke
and
observe
,
shun
and
avoid
them
;
and
that
they
do
not
deceive
and
delude
us
.
4.
Satan
that
subtill
serpent
,
the
authour
of
sinne
is
to
be
taken
heed
of
:
For
the
Divell
,
like
a
cunning
cleaver
of
wood
,
who
putteth
in
first
a
little
wedge
,
that
it
may
make
roome
for
a
greater
,
untill
it
be
cloven
into
shivers
,
first
striving
to
enter
into
mens
hearts
by
a
little
sin
,
then
by
a
greater
,
untill
he
hath
divided
their
soules
between
God
and
Belial
,
and
so
shivered
them
,
that
they
are
made
fit
fewell
for
the
infernall
fire
of
hell
:
Take
heed
therefore
of
him
.
1.
Sinne
is
the
worke
of
that
wicked
one
,
Iohn
8.
44.
You
are
of
your
father
the
Divell
—
and
the
works
of
your
father
ye
will
doe
.
1
John
3.
8.
Christ
came
to
destroy
the
works
of
the
Divell
.
Take
heed
therefore
of
Satan
,
least
he
worke
in
our
hearts
as
he
doth
in
the
hearts
of
the
children
of
disobedience
,
Eph.
2.
2.
2.
Take
heed
of
Satan
,
who
is
the
enemy
of
mankind
,
Mat.
13.
39.
And
our
adversary
,
1
Pet.
5.
8.
Yea
that
wilie
old
serpent
which
deceiveth
the
whole
world
,
Rev.
12.
9.
therefore
a
slie
and
subtill
enemie
which
will
leave
no
wayes
unattempted
,
make
use
of
all
advantages
,
and
fit
his
ensnaring
temptations
to
all
occasions
.
That
strong
man
,
Mat.
12.
29.
who
hath
mightily
shaken
the
best
men
that
ever
breathed
,
Christ
Iesus
onely
excepted
,
therefore
a
potent
,
and
powerfull
enemy
.
That
roaring
Lyon
walking
about
seeking
whom
he
may
devoure
,
1
Pet.
5.
8.
and
ravenous
red
Dragon
,
Rev.
12.
13.
therefore
a
cursed
,
cruell
adversary
.
3.
Take
heed
of
Sathan
,
he
being
such
an
enemie
.
That
no
man
can
master
with
might
,
or
destroy
with
strength
;
That
no
man
can
circumvent
with
policie
,
or
match
with
subtilty
;
Whom
no
man
can
allure
by
eloquence
,
or
perswade
by
flattery
;
Whom
no
man
can
escape
from
by
flight
,
or
eschue
by
fleeing
.
4.
Take
heed
of
Sathan
,
who
can
behold
and
see
us
,
and
our
most
privie
,
secret
,
and
retired
words
and
actions
.
Who
cannot
be
secluded
from
our
privie
chambers
,
or
secret
closets
by
locks
,
doores
,
or
all
such
like
fortifications
;
he
being
spirituall
,
and
therefore
quickly
in
any
place
:
Who
is
never
weary
,
nor
needs
any
refreshing
by
eating
,
drinking
,
sleeping
,
&c.
as
wee
doe
and
therefore
hath
opportunity
to
husband
,
and
manage
even
these
occasions
,
as
he
doth
,
to
harme
and
hurt
us
,
1
Pet.
5.
8.
Seeking
alwaies
to
devoure
.
CHAP.
XI
.
Souldiers
must
be
watchfull
.
WAtchfullnesse
Duty
6
is
not
onely
as
expedient
,
but
also
as
necessary
for
martiall
men
as
the
fore-mentioned
particulars
:
for
without
watchfull
vigilance
the
strength
of
Hercules
,
the
hardinesse
of
Hector
,
the
noblenesse
of
Alexander
,
the
pollicie
of
Pirrhus
,
and
the
good
successe
of
Scipio
are
to
little
purpose
.
Scanderbeg
that
terrour
to
Turkes
,
and
mirrour
for
martiall
men
,
(
who
with
15000
discomfited
the
army
of
Alis
Bassa
being
40000
:
who
with
the
losse
of
20
horse
,
and
50
foot
slew
5000
of
Mustaphaes
forces
.
Who
with
4000
horse
,
and
2000
foot
encounted
Mustapha
,
and
with
the
losse
of
300
men
slew
10000
,
tooke
15
ensignes
,
Mustapha
himselfe
,
and
12
others
.
Who
with
6000
horse
encountred
Debre●s
with
14000
,
slew
him
hand
to
hand
,
and
4120
of
his
souldiers
.
Who
with
the
losse
of
100
Christians
,
and
80
wounded
slew
11000
Turkes
under
the
Command
of
Moyses
a
traiterous
revolter
.
Who
with
the
losse
of
60
Christians
slew
some
say
30000
,
some
say
20000
under
the
command
of
Isaack
and
Amesa
invading
Epirus
with
55000.
Who
with
8000
horse
and
4000
foot
encountred
at
once
Iacup
with
16000
,
and
Baladine
with
20000
horse
and
4000
foote
,
put
them
both
to
slight
,
slew
Iacup
with
his
own
hands
,
slaughtered
24000
Turkes
,
tooke
6000
prisoners
,
and
might
have
taken
Baladine
;
but
,
wearied
with
fight
,
he
said
,
O
let
some
of
our
enemies
live
to
report
their
owne
slaughter
,
and
our
victory
.
Who
with
his
owne
hands
at
severall
times
slew
3000
Turkes
)
by
the
negligence
of
his
watch
at
one
time
lost
2000
horse
,
and
3000
foot
.
It
hath
beene
ever
therfore
the
constant
and
continuall
care
of
Cities
,
Common-wealths
,
chiefe
Captaines
and
Commanders
to
prevent
the
subtill
,
and
deceitfull
circumventings
of
their
enemies
by
daily
and
diligent
,
constant
and
continuall
watchfullnesse
.
Witnesse
not
onely
the
practises
of
particular
persons
,
as
of
Scanderbeg
,
who
slept
but
two
houres
in
the
night
untill
he
had
delivered
his
countrey
,
and
of
particular
places
,
as
of
the
famous
citty
of
Thebes
,
which
in
each
of
its
100
strong
and
sumptuous
gates
had
a
watch
of
200
horse
:
But
also
of
all
both
places
and
persons
,
who
in
their
citties
,
and
armies
(
especially
in
times
of
warre
)
keepe
watch
and
ward
ordinary
and
extraordinary
,
to
warne
them
of
danger
if
any
be
.
Therefore
we
have
need
to
watch
much
,
or
of
great
watchfullnesse
;
Chrys.
Hom.
3.
in
Gen.
1.
Tom.
1.
pag.
13.
because
we
have
alwaies
warre
,
and
no
truce
,
saith
Chrysostom
.
The
Scripture
therefore
doth
strictly
presse
,
and
enjoyne
with
soveraigne
commandements
,
sweetly
perswade
,
and
induce
with
serious
allurements
all
Christian
combatants
to
watchfullnesse
.
Matth.
24.
4●
,
43.
Watch
therefore
for
you
know
not
,
&c.
25.
13.
Watch
therefore
,
&c.
26
41.
Watch
and
pray
,
that
you
enter
not
into
temptation
.
Luke
12.
37.
Blessed
are
those
servants
,
whom
the
Lord
,
when
hee
commeth
,
shall
find
watching
.
21.
36.
Wach
ye
therefore
,
and
pray
alwaies
,
&c.
1
Cor.
16.
13.
Watch
ye
,
stand
fast
,
&c.
1
Thess.
5.
6.
Let
us
watch
,
and
be
sober
.
2
Tim.
4.
5.
Watch
thou
in
all
things
.
1
Pet.
4.
7.
Be
ye
therefore
sober
,
and
watch
unto
prayer
.
5.
8.
Be
sober
,
be
vigilant
,
because
your
adversary
the
Divell
as
a
roaring
Lyon
walketh
,
&c.
In
which
Scriptures
,
and
divers
more
,
which
use
this
military
word
,
Christ
Iesus
,
and
his
blessed
Apostles
,
like
wise
and
warlike
Captaines
,
instruct
us
Christian
souldiers
to
behave
our selves
like
those
who
in
warre
are
appointed
continually
to
watch
in
some
sconce
,
watch-tower
,
or
other
eminent
place
,
where
they
must
rowse
up
themselves
throughly
that
they
sleepe
not
:
pryingly
view
up
and
downe
Ezek.
3.
17.
2
Sam.
13.
34.
2
Reg.
9.
17.
every
where
,
and
descrie
what
may
be
helpfull
or
hurtfull
to
the
army
or
citty
.
The
word
in
Hebrew
signifying
a
watchman
is
derived
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
signifying
to
see
a
farre
,
to
espie
,
to
consider
diligently
:
So
that
a
watchman
is
an
espiall
,
a
considerer
,
a
viewer
,
an
observer
.
The
Greeke
words
signifying
watchmen
,
and
watchfullnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vigil●a
,
a
vigeo
;
est
enim
vigere
vali
lum
&
robuslum
esse
,
quasi
v●m
agere
;
quare
vigiles
non
segnes
non
torpentes
quales
sunt
dormientes
,
sed
qui
vigore
suo
sunt
.
and
to
watch
,
some
of
them
signifie
an
abstaining
from
sleepe
,
to
awake
out
of
sleepe
.
Some
a
keeping
guard
,
seeing
to
,
an
observing
.
In
the
Latine
tongue
the
word
signifying
watchfullnesse
is
derived
by
some
of
a
verbe
which
signifieth
to
bee
strong
and
lusty
,
to
have
force
,
and
power
,
wherefore
watchmen
ought
not
to
bee
slothfull
,
faint
,
and
lazie
,
as
sleepers
are
;
but
such
who
are
in
livelinesse
strength
and
vigour
.
By
which
particulars
it
is
easie
to
be
seene
that
watchfullnesse
is
a
military
word
,
a
daily
duty
for
martiall
men
(
and
therefore
for
us
Christian
souldiers
)
and
what
it
is
;
namely
,
An
earnest
care
to
live
every
day
as
one
would
live
upon
his
dying
day
,
or
upon
his
judgement
day
.
A
diligent
observing
of
all
such
things
as
may
helpe
or
hinder
us
in
our
Christian
warfare
.
A
wary
diligence
whereby
we
looke
to
our selves
,
to
those
offices
we
take
in
hand
,
and
those
things
which
appertaine
unto
them
.
A
carefull
observing
of
our
hearts
,
and
a
diligent
looking
to
our
waies
,
that
they
may
be
pleasing
and
acceptable
to
God
.
A
diligent
observing
of
our
dangers
,
and
our
duties
therein
to
be
performed
.
1.
This
watchfullnesse
is
often
and
ordinarily
,
frequently
and
Reasons
.
forcibly
enjoyned
by
our
gracious
saving
Soveraigne
and
chiefe
commander
Christ
Iesus
.
Marke
13.
37.
Watch
:
37.
What
I
say
to
you
I
say
to
all
,
Watch.
2.
This
is
a
duty
of
important
,
and
urgent
necessity
.
Both
in
regard
of
our
enemies
wi●h
whom
we
must
encounter
,
who
are
for
number
innumerable
,
for
malice
implacable
,
for
labour
unwearied
;
for
condition
and
quality
spirituall
,
invisible
,
mercilesse
;
for
diligence
incessant
,
leaving
no
stone
unrolled
,
no
meanes
unattempted
to
harme
and
destroy
us
.
As
also
in
regard
of
sin
,
against
which
we
must
combate
,
and
of
which
we
must
heedfully
beware
:
This
being
of
so
subtill
,
deceitfull
,
bewitching
,
insinuating
nature
,
that
where
these
finde
entrance
,
and
can
get
admittance
they
doe
not
solitarily
,
and
without
company
surprise
the
secure
seduced
soule
;
but
with
their
over-flowing
troupes
furiously
flocking
together
strive
to
surcharge
the
same
.
Witnesse
Cains
unadvised
anger
,
Gen.
4.
which
produced
inveterate
wrath
,
that
barbarous
and
bloudy
murder
,
that
desperation
.
Witnesse
Davids
idlenesse
,
which
occasioned
lust
,
adultery
,
murder
,
2
Sam.
11.
And
that
it
may
the
more
easily
ensnare
and
inveigle
us
with
its
bewitching
guiles
,
it
fawnes
,
and
fleeres
upon
us
with
a
painted
face
polishing
over
its
pestiferous
pollutions
with
plausible
and
pleasing
pretences
of
piety
,
of
providence
,
good
husbandry
,
good
fellowship
,
of
decency
,
devotion
,
&c.
Watchfullnesse
therefore
is
very
needfull
.
For
the
greater
danger
wee
are
in
,
or
subject
unto
;
the
more
watchfull
and
carefull
wee
must
bee
for
our
owne
and
other●
safety
.
3.
This
is
a
speciall
private
helpe
to
the
publique
exercises
of
religion
.
It
is
the
first
and
principall
private
helpe
by
good
and
right
reason
,
this
being
as
an
eye
to
see
them
all
well
,
and
rightly
done
and
used
:
Yea
this
must
bee
a
continued
conjoyned
companion
to
all
Christian
performances
.
Wee
are
to
watch
unto
prayer
,
Ephes.
6.
18.
namely
,
to
get
ability
to
pray
,
and
that
aright
,
to
the
occasions
,
and
opportunity
of
prayer
,
to
the
successe
and
event
of
prayer
.
We
are
to
watch
unto
prayer
,
that
we
bee
not
seene
of
men
like
hypocrites
,
that
we
use
not
vaine
repetitions
as
the
heathen
,
Matth.
6.
5
,
7.
We
are
to
watch
unto
hearing
,
Luk.
8.
18.
namely
,
that
we
heare
with
faith
,
and
confidence
,
with
submission
,
willing
assent
,
and
purpose
to
obey
.
We
are
to
watch
in
our
workes
of
mercy
,
that
we
doe
them
not
to
be
seene
of
men
,
that
our
left
hand
do
not
know
what
our
right
hand
doth
,
Matth.
6.
1
,
2
,
3.
We
are
to
watch
unto
fasting
,
that
in
this
we
approve
our selves
to
our
father
in
secret
,
that
he
may
reward
us
openly
,
Matth.
6.
18.
4.
The
best
,
and
bravest
,
the
most
wise
,
and
worthy
souldiers
in
this
our
warfare
neglecting
or
securely
sleighting
their
Christian
watch
,
have
fearefully
fallen
,
shamefully
beene
foyled
,
and
supplanted
,
and
dangerously
deceived
through
the
suddaine
sallies
and
surprisalls
,
the
vigilant
underminings
,
and
violent
encounters
of
our
virulent
and
unwearied
assailants
.
Witnesse
Adam
and
Eve
,
Gen.
3.
6.
David
,
that
man
after
Gods
owne
heart
,
2
Sam.
12.
Salomon
,
the
blessed
of
the
Lord
,
and
many
more
.
Be
we
not
therefore
carelesse
,
and
negligent
in
this
important
Vse
1
duty
,
like
unto
the
palpable
prophane
worldling
,
and
the
sottish
secure
Christian
.
Is
it
not
a
wonder
to
see
how
extraordinary
vigilant
men
are
for
the
procuring
,
protecting
,
and
preservation
of
the
fond
and
fading
transeunt
temporary
trashy
trifles
(
I
speake
comparatively
)
of
this
life
:
So
that
if
a
citty
or
countrey
is
in
danger
,
we
neglect
not
,
but
carefully
keepe
constant
,
and
continuall
watch
and
ward
to
prevent
inrodes
,
inundations
,
or
any
other
imminent
perills
.
If
our
houses
are
in
danger
of
rifling
and
robbing
;
if
our
bodies
are
in
danger
of
dreadfull
diseases
,
and
dismall
death
we
double
our
diligence
to
preserve
our
goods
from
pilferers
,
and
to
secure
our
bodies
from
sadding
sicknesses
,
and
dreadfull
death
.
Is
it
not
I
say
a
wonder
to
consider
how
watchfull
we
all
are
for
the
preservation
of
these
impotent
and
inferiour
favours
,
and
how
carelesse
and
negligent
the
most
are
to
keepe
this
spirituall
watch
which
concerneth
our
immortall
,
and
inestimable
wellfare
or
woe
,
the
everlasting
happinesse
or
horrour
of
our
precious
soules
?
Would
we
not
judge
that
man
a
mirrour
of
madnesse
which
would
closely
keepe
,
and
safely
guard
his
windowes
to
shut
out
silly
feeble
neglected
flies
,
and
leave
his
doores
and
gates
wide
open
and
unregarded
;
So
that
fierce
and
formidable
,
curst
and
cruell
,
savage
and
unmercifull
ravenous
beasts
;
barbarous
and
bloudy
men
might
have
free
ingredience
to
rent
,
and
teare
,
to
consume
and
devoure
?
Would
we
not
deeme
that
man
a
foole
of
all
fooles
which
would
diligently
guard
and
defend
dung
and
drosse
;
and
disregard
gold
,
pearles
,
and
precious
stones
;
yea
so
that
with
little
difficulty
,
if
not
with
great
facility
,
every
fraudulent
felon
,
and
purloining
pilferer
might
steale
away
,
and
at
his
pleasure
spoile
him
of
them
?
Certainely
yes
.
And
are
not
the
greatest
number
of
men
such
franticke
bedlams
,
and
witlesse
fooles
,
keeping
constant
,
and
diligent
watch
against
fraile
and
feeble
mortall
men
for
the
safe
keeping
of
their
goods
,
bodies
,
and
other
like
of
lesse
availe
,
and
giving
free
liberty
to
Sathan
,
and
his
adherents
to
ransacke
and
rifle
,
to
dispoile
and
destroy
their
precious
,
yea
peerelesse
soules
?
I
would
they
were
not
.
This
want
of
watchfullnesse
hath
beene
,
and
therefore
still
is
a
prime
and
principall
cause
of
much
evill
,
many
sins
,
great
shame
,
bitter
griefe
and
sorrow
to
our
first
parents
,
to
David
,
and
to
whom
not
?
Labour
wee
to
know
,
and
learne
,
strive
to
bee
rightly
Vse
2
instructed
in
,
and
presse
wee
forward
to
the
practise
of
this
prevailing
and
important
duty
of
watchfullnesse
.
1.
This
adding
vigour
and
victory
to
our
petitions
,
enabling
Motives
.
u●
to
pray
more
powerfully
,
and
prevailingly
,
Mat.
26.
41.
Watch
and
pray
that
ye
enter
not
into
temptation
.
2.
This
being
a
meanes
to
obtaine
constancy
,
certainty
,
resolution
,
and
perseverance
in
well-doing
,
Ephes.
6.
18.
Watching
thereunto
with
all
perseverance
.
3.
This
disposing
,
and
setting
the
soule
in
order
to
doe
all
things
aright
in
regard
of
manner
,
and
end
,
in
sincerity
,
with
delight
,
with
our
hearts
to
the
Lord
,
cheerefully
.
4.
This
enabling
us
to
discerne
and
know
(
it
discovering
unto
us
)
our
own
particular
estate
and
condition
.
Then
which
knowledge
what
more
usefull
?
Then
which
ignorance
what
more
uncomfortable
,
what
more
unprofitable
?
5.
This
fashioning
and
fitting
us
to
receive
and
entertaine
the
Lord
Iesus
at
his
comming
,
and
whatsoever
he
sends
in
the
meane
time
,
Matth.
24.
46.
6.
This
fortifying
us
against
spirituall
dangers
:
So
that
hereby
we
are
prepared
for
temptations
,
Luke
21.
36.
enabled
to
encounter
with
them
,
Ephes.
6.
and
procure
a
good
issue
out
of
them
,
Luke
21.
34.
So
that
hereby
we
may
foresee
the
better
to
flee
from
and
prevent
the
furious
and
fawning
assaults
of
our
deceitfull
and
dreadfull
enemies
.
So
that
by
this
we
may
be
freed
from
spirituall
dreames
and
fancies
,
enabled
to
weaken
the
body
of
sin
,
to
cleanse
our
waies
,
to
avoide
or
cover
our
infirmities
.
7.
This
hath
speciall
promises
of
blisse
proposed
,
to
provoke
and
pricke
us
forward
to
the
performance
hereof
,
Rev.
16.
15.
Blessed
is
he
that
watcheth
.
Matth.
24
46.
Blessed
is
the
serv●nt
,
&c.
8.
This
duty
being
of
absolute
necessity
.
Not
onely
in
regard
of
the
infirmity
of
our
flesh
,
Matth.
26.
41.
the
snaring
sl●ights
and
subtilties
of
the
world
and
Divell
,
1
Pet.
5.
8.
and
the
uncertaine
comming
of
Christ
to
judgement
,
Mar.
13.
33.
But
also
to
s●●in
and
avoide
those
terrible
,
and
dreadfull
menacing
comminations
threatned
by
the
unchangeable
irefull
sin
revenging
Iehovah
against
the
sleighters
and
neglecters
of
this
so
notable
and
needfull
duty
,
Rev.
3.
3.
If
therefore
thou
shalt
not
watch
I
will
come
on
thee
as
a
theefe
,
and
thou
shalt
not
know
what
houre
I
will
come
on
thee
.
Matth.
24
50
,
51.
The
Lord
of
that
servant
will
come
in
a
day
when
hee
looketh
not
for
him
,
and
in
an
houre
that
hee
is
not
aware
of
,
and
shall
cut
him
him
in
sunder
,
and
appoint
him
his
portion
with
hypocrites
.
Bee
wee
all
(
f●llow
souldiers
)
watchfull
Christians
,
Vse
3
namely
1.
Such
whose
delight
is
in
the
sacred
shining
Word
of
God
,
Signes
.
which
is
a
light
to
our
feete
,
and
a
lanthorne
to
our
paths
,
Psal.
119.
105.
Taking
heed
unto
our
waies
according
unto
the
same
,
Psal
,
119.
9.
As
they
who
are
watchfull
,
and
willing
so
to
continue
,
take
pleasure
in
,
make
great
account
of
,
and
have
a
continuall
constant
eye
unto
gladsome
lights
,
and
unerring
directions
.
2.
Such
whose
desire
is
insatiable
to
insinuate
,
and
insert
our selves
inseparably
into
the
sincere
society
of
wise
and
wary
Christians
,
who
may
helpe
and
availe
us
much
to
keepe
us
watchfull
.
Heb.
10.
23
,
24
,
25.
Not
forsaking
the
assembling
together
as
the
manner
of
●ome
is
,
&c.
No
whit
affecting
evill
companions
,
sleepie
,
and
dead-hearted
Christians
.
As
they
who
are
vigilant
,
and
carefull
so
to
persist
,
love
,
and
like
well
,
desire
,
and
delight
in
the
company
of
watchfull
and
waking
companions
,
whose
association
affordeth
much
helpe
and
assistance
.
Little
regarding
,
much
lesse
requiring
the
fruitlesse
fellowship
,
and
unprofitable
presence
of
snorting
sleepers
,
or
dead
men
,
the
fruition
of
these
affording
no
furtherance
unto
,
but
rather
frustrating
their
intentions
.
3.
Such
whose
hearts
,
and
affections
are
set
upon
things
above
,
not
on
things
below
,
being
assured
that
our
life
is
hid
with
Christ
in
God
,
and
that
when
Christ
our
life
shall
appeare
we
also
shall
appeare
with
him
in
glory
,
Col.
3.
2
,
3
,
4.
having
our
conversation
in
heaven
,
looking
for
the
Saviour
,
the
Lord
Iesus
,
Phil.
3.
20.
Such
who
are
carefull
to
curbe
,
and
keepe
out
the
occasions
,
and
beginnings
of
sin
,
taking
strict
notice
,
as
watchmen
doe
,
what
wee
admit
,
or
permit
to
passe
by
our
outward
members
into
,
or
from
out
of
our
hearts
.
For
without
all
doubt
.
If
we
doe
not
affect
,
and
delight
in
the
Word
of
God
,
which
is
a
light
to
our
feete
,
and
a
lanthorne
unto
our
paths
.
If
we
affect
corrupt
companions
,
and
can
comfortably
endure
to
be
with
evill
men
,
and
dead-hearted
Christians
.
If
our
hearts
are
wholly
carried
away
with
the
world
,
after
our
callings
.
If
we
keepe
not
out
the
beginnings
,
and
occasions
of
sin
.
We
do
not
watch
.
Watch
wee
therefore
.
But
over
what
should
wee
Vse
4
Ov●●
what
we
must
watch
,
and
how
.
watch
?
First
,
Over
all
,
and
every
of
our
thoughts
,
words
,
and
actions
,
Psal.
39.
1.
I
said
I
will
take
heed
unto
my
waies
.
David
did
,
we
therefore
ought
to
keepe
a
constant
,
and
continuall
watch
over
all
our
waies
.
Because
the
dreadfull
,
and
disadvantageous
dangers
,
to
Reas.
1
which
we
are
subject
,
are
durable
,
yea
constant
and
continuall
:
Our
fatall
,
and
formidable
foes
continually
fighting
against
us
:
Our
many
mighty
malicious
enemies
being
painefull
and
laborious
to
encounter
and
environ
,
to
ensnare
and
intangle
us
;
yea
so
that
we
are
never
safe
and
secure
from
Sathans
tempestuous
,
and
tyrannizing
temptations
.
No
place
can
patronize
or
protect
,
safeguard
or
secure
us
from
the
slie
,
and
subtill
,
direfull
and
dangerous
darts
of
the
Divell
.
Witnesse
paradise
that
peculiar
peerelesse
pavillion
of
this
world
,
that
dainty
,
and
delightfull
Eden
,
and
garden
of
God
,
that
immaculate
inamouring
pleasant
place
decked
,
and
invested
with
innocent
integrity
,
wherein
our
first
parents
were
strongly
assailed
by
the
subtill
serpent
,
and
shamefully
foyled
.
No
company
,
no
manner
of
consorts
,
or
confederates
can
conserve
,
and
confirme
against
the
contagious
circumventings
;
and
confronting
conflicts
of
the
red
Dragon
.
Witnesse
the
●earefull
,
yea
finall
and
damnable
fall
of
Iudas
,
a
coadjutour
with
the
Apostles
,
a
companion
in
their
labours
,
a
comfort
of
their
communion
,
and
a
selected
servant
in
Christs
family
.
No
condition
,
calling
,
or
estate
of
life
can
exclude
,
or
keepe
out
,
exempt
or
priviledge
us
from
the
execrable
excursions
of
the
evill
one
.
Witnesse
that
patheticall
pious
prayer
of
Agur
,
Pro.
30.
8.
Give
me
neither
poverty
,
nor
riches
least
,
&c.
No
d●gree
of
Christianity
can
divert
,
or
turne
from
us
,
defend
,
and
free
us
from
the
dreadfull
,
diabolicall
,
and
tempestuous
temptati●ns
of
Sathan
.
Witnesse
Adam
assaulted
in
his
spotlesse
innocency
.
Witnesse
David
a
man
after
Gods
own
heart
,
provoked
by
Sathan
to
number
Israel
,
1
Chron.
21.
1.
Witnesse
Peter
a
valiant
and
couragious
Champion
of
Christ
,
winnowed
by
the
wicked
one
,
Luk.
12.
31.
Witnesse
Paul
a
victorious
&
vigilan●
,
and
unwearied
,
and
laborious
workman
in
the
Lords
vineyard
,
buffeted
by
the
messenger
of
Sathan
,
2
Cor.
12.
7.
Witnesse
Christ
Iesus
the
only
begotten
Son
of
God
,
the
only
Saviour
of
man
,
and
mediatour
betweene
God
,
and
man
,
the
Lamb
without
spot
and
blemish
,
1
Pet.
3.
18.
who
never
did
any
thing
amisse
,
Isa.
53.
9.
Luk.
23.
41.
was
set
upon
with
terrible
,
and
treble
temptations
,
Mat.
4.
Yea
the
dearest
of
Gods
children
,
and
servants
,
who
are
the
most
eminent
for
parts
&
graces
,
being
fitted
,
and
called
out
for
the
highest
,
and
most
honourable
services
must
looke
for
greatest
tentations
,
&
most
of
all
to
be
molested
with
the
Divell
.
For
as
tyrannizing
tyrants
offer
not
violence
to
the
vast
and
vanquished
,
but
to
the
resisting
cities
,
&
corporations
,
which
are
replete
and
replenished
with
riches
&
revenues
.
As
pillaging
pirats
assaile
,
and
set
upon
not
evacuated
and
empty
,
but
the
wealthy
and
richly
laden
ships
.
As
theevish
robbers
will
not
mind
to
meddle
with
rogues
and
beggars
but
the
well-monied
travellers
:
So
Satan
,
the
worst
and
vilest
of
pirats
,
theeves
,
and
tyrants
will
be
dealing
with
them
who
have
rich
booties
of
spirituall
treasure
;
rageth
and
takes
on
most
against
such
who
are
rescued
out
of
his
slavery
by
the
power
of
Christ
.
Labouring
with
all
his
fraud
,
and
force
to
retaine
and
recover
his
prey
.
When
did
the
divell
tempt
Adam
,
but
when
he
was
like
the
image
of
God
?
When
did
he
tempt
Iakob
,
but
when
he
had
his
fathers
blessing
,
inciting
Esau
against
him
?
When
did
he
tempt
Abell
,
but
when
his
sacrifice
pleased
the
Lord
?
and
then
he
stirred
up
Cain
to
kill
him
.
When
did
he
tempt
Iob
,
but
when
God
said
he
was
a
good
man
?
As
long
as
Paul
was
among
the
high-priests
,
hee
was
in
great
authority
,
credit
,
and
countenance
,
but
when
he
was
turned
to
Christ
,
hee
was
many
waies
assaulted
by
the
sleights
of
Satan
.
These
are
speciall
eye-sores
to
Satan
,
&
a
faire
marke
for
the
arrowes
of
his
tentations
.
These
doe
most
of
all
seeke
the
ruine
,
and
doe
most
of
all
harme
and
hurt
the
Divels
kingdome
,
seeking
the
impayring
and
ruining
thereof
with
their
utmost
endeavours
;
and
therefore
he
cannot
but
hate
,
and
seeke
to
hurt
these
most
.
Since
therefore
no
place
,
no
company
,
no
estate
of
life
,
nor
degree
of
Christianity
can
secure
us
,
but
wee
are
,
and
must
be
in
continuall
danger
wee
must
necessarily
bee
carefull
to
keepe
a
constant
,
and
continuall
watch
.
Because
we
are
to
serve
God
al
the
daies
of
our
lives
,
Luk.
1.
●
75.
yea
with
all
the
parts
and
faculties
of
our
soules
and
bodies
,
1
Cor.
6.
20.
It
is
therfore
a
matter
of
urgent
necessity
to
be
watchfull
over
all
our
thoughts
,
words
,
and
actions
,
that
so
we
may
savingly
serve
our
good
and
gracious
God
,
yeilding
unto
him
absolute
obedience
without
any
exception
of
any
his
commandements
,
Mat.
28.
20.
totall
obeisance
with
soule
and
body
,
serving
him
solely
,
1
Cor.
8.
6.
not
him
,
and
sin
,
or
Satan
;
for
his
sacred
service
cannot
subsist
and
stand
with
the
service
of
Divels
,
1
Cor.
10.
20.
With
the
service
of
sin
,
Rom.
6.
17
,
18.
With
the
service
of
Antichrist
,
1
Ioh.
4.
3.
With
the
service
of
Idols
,
1
King
.
18.
21.
With
the
service
of
riches
,
Mat.
6.
24.
or
with
the
service
of
the
bellie
,
Phil.
3.
18
,
19.
Because
we
must
be
countable
for
all
our
thoughts
,
words
,
and
actions
.
The
Lord
will
render
to
every
man
according
to
his
deeds
,
Rom.
2.
6.
For
every
idle
word
that
men
shall
speake
,
they
must
give
account
thereof
in
the
day
of
judgement
,
Mat.
12.
36.
And
God
will
judge
the
secrets
of
men
by
Iesus
Christ
,
Rom.
2.
16.
It
stands
us
in
hand
therefore
to
keepe
a
continued
constant
watch
over
all
our
thoughts
,
words
,
and
actions
.
Be
we
not
therefore
in
the
number
of
those
unwise
,
unwary
,
and
carelesse
Christians
,
who
watch
by
fits
,
and
flashes
,
at
a
Communion
,
on
a
Lords
day
,
in
some
mens
company
,
or
some
such
speciall
occasion
only
;
bu●
take
full
liberty
to
wallow
in
worldlinesse
,
and
other
wickednesse
,
to
live
licentiously
at
other
times
,
and
occasions
.
For
to
watch
,
and
ward
warily
,
and
vigilantly
,
and
after
to
give
free
entrance
and
admittance
to
an
enraged
enemy
is
to
little
or
no
purpose
;
yea
it
doth
aggravate
the
exasperated
foe
,
frustrate
and
annihilate
all
future
and
former
performances
.
But
let
us
carefully
,
and
constantly
keepe
a
continuall
watch
.
1.
This
directly
differencing
us
from
hollow
hearted
halting
Motives
.
hypocrites
,
and
disloyall
dissemblers
,
who
may
watch
in
shew
,
and
for
a
time
:
and
deciphering
us
credibly
to
be
without
contradiction
Christians
indeed
.
2.
This
assuredly
ascertaining
us
,
that
we
are
in
that
holy
,
and
happy
condition
,
in
that
blessed
,
and
beneficiall
state
of
grace
,
a
fruitfull
forerunner
of
immortall
glory
.
3.
This
making
us
to
be
punctually
,
and
precisely
prest
,
and
prepared
alwaies
to
receive
,
and
entertaine
Christ
Iesus
our
Soveraigne
and
Supreme
Lord
,
Mat.
24.
46.
our
blessed
and
beneficiall
Bridegroome
,
Mat.
25.
10.
And
to
be
alwaies
ready
to
undergoe
voluntarily
with
vigour
,
and
victory
whatsoever
odious
obstacles
,
and
offensive
oppressing
occurrences
oppose
us
in
the
meane
time
in
this
our
warring
pilgrimage
.
4.
This
unwearied
vigilance
securing
,
and
freeing
us
from
an
innumerable
intricate
insnarements
,
and
a
numberlesse
sort
of
fraudulent
guiles
,
and
subtill
Satanicall
sleights
of
the
Divill
,
1
Pet
5.
8.
5.
This
strengthening
,
and
enabling
us
to
keepe
alwaies
a
good
conscience
void
of
offence
towards
God
,
and
man
,
Act.
24.
16
By
which
our
pretious
faith
is
confirmed
,
and
conserved
,
1
Ioh.
3.
21.
By
which
we
claspe
hold
upon
,
and
conjoyne
our selves
in
a
comfortable
communion
with
Iesus
Christ
,
Ephes.
3.
17.
6.
This
wary
and
continuall
watchfullnesse
over
our selves
in
,
and
to
the
end
assuring
us
that
the
Lord
of
hosts
will
alwaies
watch
over
us
for
our
good
,
Psal.
37.
32
,
33
,
34.
Let
us
therefore
be
alwaies
watchfull
in
all
our
waies
,
and
actions
,
that
we
thinke
,
speake
,
and
do
good
,
Seasonably
in
time
sitting
,
and
convenient
,
Mat
25.
3
,
11.
Constantly
,
without
ceasing
,
and
intermission
,
Luk.
21.
36.
Secondly
,
Over
our
hearts
we
ought
to
be
watchfull
,
yea
so
as
to
guide
,
and
guard
them
with
double
diligence
,
with
speciall
strictnesse
,
and
our
best
and
utmost
endeavours
,
Deut
4
9.
Onely
take
heed
to
thy selfe
,
and
keepe
thy
soule
diligently
.
Pro.
4.
23.
Keepe
thy
heart
with
all
diligence
,
&c.
These
are
the
well-spring
,
and
beginning
of
good
or
evill
,
all
Reas.
1
goodnes
,
and
all
sin
breeds
&
begins
in
the
heart
.
These
are
the
seate
and
sink
of
sin
,
the
roote
,
and
fountaine
of
all
filthinesse
,
Mat.
12.
35.
Mar.
7.
21.
Luk
,
6.
45.
Heb.
12.
15.
These
are
the
wombes
wherin
sin
is
conceived
,
hatched
,
and
harboured
,
Luk.
22.
3.
Act.
5.
3.
Iam.
1.
14.
yea
from
hence
are
the
issues
of
life
,
Pro
4.
23.
So
that
hell
,
or
heaven
,
life
or
death
is
from
the
heart
.
These
are
the
most
precious
,
and
unmatchable
things
which
we
possesse
,
farre
surpassing
in
worth
,
and
true
valuation
the
pleasures
,
pompe
,
and
profits
of
this
whole
world
,
Mar.
8
36
,
37.
Hence
is
it
that
the
Lord
our
God
,
whose
we
are
,
and
whom
wee
ought
to
serve
,
likes
,
and
loves
best
,
beholds
and
looks
at
especially
,
commends
,
and
calls
for
most
the
heart
,
and
its
sincere
service
,
Pro
,
23.
26.
Hence
is
it
likewise
that
Sathan
labours
with
tooth
and
naile
,
seekes
for
with
might
and
maine
to
pilfer
a
way
,
possesse
,
and
captivate
the
heart
of
man
;
this
being
the
chiefest
castle
and
citadell
in
us
little
worlds
to
sway
and
over-rule
,
to
cheeke
and
command
the
rest
:
yea
and
the
prime
,
and
principall
possessour
and
preserver
of
the
most
choice
,
and
chiefest
gifts
,
graces
,
and
good
things
wee
doe
or
can
enjoy
.
Yea
and
hence
it
is
,
that
that
malicious
enemy
of
mankind
cares
not
how
much
,
and
often
men
pray
,
heare
,
&c.
but
is
well
enough
content
that
men
bee
frequent
in
all
such
like
performances
(
and
therefore
hee
little
molests
such
men
,
which
satisfie
themselves
in
outward
formes
)
so
bee
their
hearts
bee
rotten
,
and
naught
,
and
so
his
owne
.
These
are
exposed
to
very
many
,
and
divers
dangers
in
regard
of
our
owne
cursed
corruptions
,
Sathans
subtilties
,
riches
,
pleasures
,
preferments
,
and
wicked
men
.
And
wee
by
them
are
in
great
hazard
,
and
lie
open
to
innumerable
perills
.
These
being
deceitfull
above
all
things
,
Ier.
17.
9.
These
being
ready
to
run
away
from
God
,
and
good
,
from
godlinesse
and
gracious
performances
,
Isa.
29.
13.
These
being
easily
stolen
away
by
the
vanities
of
this
world
,
the
deceitfull
delusions
of
Satan
,
and
the
guilefull
sleights
of
our
own
sinfull
flesh
.
These
are
they
that
bring
all
into
order
,
and
good
frame
,
or
contrarily
distemper
and
disorder
all
.
In
the
naturall
body
the
heart
may
bee
sound
and
good
;
yet
the
hands
withered
,
the
eyes
blind
,
the
feet
lame
,
the
whole
body
diseased
.
But
in
the
spirituall
man
if
the
heart
is
sound
and
substantiall
,
the
eye
is
not
proud
,
not
wanton
;
the
eare
is
not
deafe
,
but
open
and
attentive
to
good
counsell
,
the
hand
is
not
withered
,
but
fruitfull
and
open
to
distribute
,
to
doe
good
.
It
s
therefore
a
matter
of
greatest
moment
,
and
chiefest
consequence
to
guide
and
guard
,
to
watch
and
ward
our
hearts
.
That
these
our
precious
pearles
be
not
stollen
away
,
and
we
dispoiled
of
them
.
That
these
be
not
d●stained
and
defiled
:
that
so
wee
may
preserve
and
present
them
chast
virgins
to
Christ
,
2
Cor.
11.
2.
That
these
fountaines
,
and
storehouses
of
our
thoughts
,
words
,
and
actions
bee
not
annoyed
:
that
so
out
of
the
good
treasurie
of
our
hearts
we
may
bring
forth
good
things
,
Mat.
12.
35.
That
these
be
not
stony
,
thornie
,
high-way
,
and
so
gracelesse
grounds
,
and
barren
fields
:
that
so
they
may
be
fertile
fields
,
and
good
ground
,
Mar.
4.
20.
That
these
forts
and
holds
formerly
possessed
by
the
strong
man
of
mischiefe
the
divell
,
as
his
principall
palaces
,
and
prime
places
of
residence
being
recovered
out
of
his
rigorous
and
hellish
slavery
by
Christ
Iesus
that
victorious
,
and
invincible
Lyon
of
the
Tribe
of
Iudah
,
Mar.
3
27.
be
not
regained
by
Satan
,
reduced
,
and
reclaimed
to
his
Satanicall
slavery
,
and
reestablished
under
his
tyrannicall
regiment
:
for
which
ends
,
and
purposes
,
that
he
may
reenter
,
rule
,
and
reigne
againe
,
yea
,
&
with
seven
other
spirits
more
wicked
then
himself
,
Mat.
12.
44
,
45.
he
doth
continually
beleaguer
,
begirt
,
&
besiege
,
&
alwaies
assaile
us
with
terrible
temptations
his
most
forcible
batteries
.
That
so
they
may
be
rich
,
&
royall
treasuries
replenished
with
,
and
reserving
the
pure
precious
,
and
peerelesse
graces
of
Gods
spirit
,
and
his
sacred
Word
,
2
Cor.
4.
4.
Col.
3.
16.
yea
&
that
so
they
may
be
holy
habitations
of
the
God-head
,
the
father
dwelling
and
abiding
in
them
by
his
son
,
the
son
by
the
spirit
,
and
the
spirit
by
his
graces
,
1
Cor.
3.
16.
●
Cor.
6.
16.
M●●ves
and
M●●nes
.
Na●ar●
humanus
.
〈◊〉
agi●●
es●
,
&
pro●●s
a●l
motus
.
Sen
de
tra●quil
an●me
c.
2.
pag.
523.
Which
if
(
and
that
we
may
)
doe
.
1.
Ever
,
and
alwaies
,
earnestly
,
and
incessantly
without
intermission
imploy
them
well
,
not
suffering
them
to
bee
at
any
time
idle
,
or
ill
imployed
.
These
are
in
continuall
agitation
,
and
constant
motion
and
meditation
;
carefully
therefore
keepe
them
close
earnestly
to
mind
,
and
muse
upon
things
good
and
godly
,
pious
and
profitable
:
For
as
the
Mill
in
motion
turning
,
and
rolling
about
in
its
swiftest
volubility
,
and
turning
motion
doth
forcibly
and
effectually
worke
upon
such
materialls
men
load
it
with
,
exquisitely
grinding
grists
of
all
sorts
of
graine
for
the
behoofe
and
benefit
of
mankind
:
Or
sordidly
soiling
it selfe
,
breaking
,
and
bruising
in
pieces
with
fury
and
violence
foule
and
filthy
rubbish
if
put
and
powred
into
it
,
or
being
emptied
and
evacuated
of
objects
from
without
,
doth
heate
and
harme
,
fire
and
inflame
,
gnawing
and
grating
upon
it selfe
incommodiously
and
incessantly
:
Even
so
the
mind
of
man
in
motion
alwaies
doth
either
earnestly
mind
and
thinke
upon
divine
and
fruitfull
meditations
;
tire
and
trouble
it selfe
with
disturbing
disquieting
discontents
,
with
conc●uciating
carking
cares
,
with
triviall
,
yet
turbulent
trifies
,
or
other
such
like
vicious
and
vitiating
vanities
:
Or
else
doth
waste
,
weare
,
and
weary
it selfe
with
fruitlesse
some
and
froth
,
fondly
and
fruitlesly
feeding
it selfe
upon
imaginary
fictions
,
and
fantasticall
fancies
.
Be
we
therefore
frequent
and
fertile
in
spirituall
and
sacred
considerations
and
meditations
,
remembring
Gods
name
,
Psal.
119.
55.
Thinking
on
our
wayes
,
59.
meditating
on
Gods
law
all
the
day
,
97.
&c.
preventing
and
suppressing
betimes
evill
thoughts
,
which
alienate
from
,
and
make
enemies
to
the
Lord
,
Col.
1.
21.
Cherishing
and
maintaining
good
and
gracious
imagi●ations
,
causing
Gods
Word
to
dwell
in
them
richly
in
all
wisedome
,
&c.
Col.
3.
16.
Psal.
119.
11.
Establishing
them
by
counsell
,
Prov.
20.
18.
namely
of
the
delightfull
testimonies
of
our
good
God
,
Psal.
119.
24.
bringing
them
into
obedience
of
Christ
,
2
Cor.
10.
5.
So
that
wee
may
thinke
uppon
such
things
which
are
good
—
of
good
report
,
&c
,
Phil.
4.
8.
and
keeping
them
to
an
universall
obedience
of
Gods
Commandements
,
Psal.
119.
128.
2.
We
are
,
and
must
be
continually
carefull
of
,
and
looking
unto
our
outward
senses
of
seeing
and
hearing
.
As
vigilant
watchmen
,
who
guard
,
and
keepe
some
fort
of
note
,
or
place
of
importance
examine
exactly
and
diligently
enquire
after
all
manner
of
commers
in
,
and
goers
out
,
and
to
this
end
and
purpose
are
continually
ready
prest
to
marke
and
view
especially
all
places
of
passage
to
and
fro
,
the
better
to
prevent
sudden
surprisings
,
and
violent
assaults
:
Even
so
we
who
are
to
watch
and
ward
our
hearts
and
soules
those
worthy
precious
parts
of
greatest
importance
must
providently
and
precisely
rectifie
&
regulate
,
refraine
and
restraine
,
and
laboriously
look
unto
these
perfidious
and
perillous
waies
and
passages
of
egresse
or
forth-going
,
and
ingresse
or
entrance
into
our
soules
.
That
the
Divell
and
death
climbe
not
in
by
these
windowes
,
Ier
9.
21.
That
Sin
and
Satan
rush
not
in
by
these
to
ruinate
us
.
Make
therefore
,
as
Iob
did
a
covenant
with
your
eyes
,
Iob
31.
1.
That
these
give
not
entrance
or
admission
.
To
cursed
and
and
care
carking
Covetousnesse
.
Eccclesiast
.
4
8.
His
eye
not
satisfied
.
To
pernitious
and
Luciserian
Pride
,
Psalme
131.
1.
Mine
eye
is
not
haug●ty
,
Isa.
31.
6.
To
damnable
deforming
Drunkennesse
,
Pro.
23.
31.
Looke
not
on
the
wine
,
&c.
To
insatiable
greedy
Gluttony
,
Gen.
3.
6.
Shee
saw
,
—
Shee
tooke
and
eate
.
To
envenomed
virulent
Envi●
,
1
Sam
18.
9.
Saul
eyed
David
.
Mat.
20.
13.
Eye
evill
.
To
impious
irreligious
Idolaters
,
Deut.
4.
20.
You
saw
no
,
&c.
Ezek.
20.
7
,
8.
To
pilfering
and
abominable
Theeveries
,
Iosh.
7.
21.
Saw
,
coveted
,
tooke
.
To
abhorre
odious
Adulteries
,
Mat.
5.
28.
committed
adultery
.
2
Pet.
2.
1.
Eyes
,
&c.
Or
to
any
dreadfull
and
damnable
deeds
of
darknesse
,
Isa.
33
15
,
Stop
and
safe
guide
our
eares
,
the
tasters
of
our
words
,
Iob
34.
3.
the
doores
and
portals
of
our
hearts
from
the
hearing
of
bloud
,
Isa.
35.
15.
And
from
all
the
entisements
of
sin
,
and
sinne●s
,
Pro.
1.
10.
3.
Wee
doe
,
and
must
often
call
our
hearts
to
a
reckoning
.
They
who
have
a
vigilant
eye
,
over
and
upon
faithlesse
fraudulent
fellowes
,
deceitfull
and
subtill
servants
are
ever
and
anon
pressing
,
perswading
,
and
calling
upon
them
to
a
through
consideration
,
and
praise-worthy
performance
of
their
duty
,
and
will
daily
and
diligently
reckon
and
account
with
them
.
Our
hearts
are
deceitfull
above
all
things
,
and
desperately
wicked
,
who
can
know
them
?
Ier.
17.
9.
It
s
therefore
more
then
needfull
that
we
should
,
and
the
more
watchfull
we
are
over
them
,
the
more
urgent
we
are
earnestly
calling
upon
,
and
forcing
them
to
a
faithfull
,
fruitfull
,
firme
,
and
frequent
discharge
of
their
duties
;
and
the
more
wee
will
strive
to
bring
and
keepe
them
close
to
holy
p●rformances
,
to
make
conscience
of
them
,
to
shun
and
avoide
secret
sins
;
The
more
carefull
and
considerate
we
are
,
or
will
be
ordinarily
and
often
to
reckon
with
them
:
and
the
more
laborious
in
looking
unto
them
continually
,
not
by
fits
and
starts
,
it
being
a
constant
conscionable
course
that
makes
us
good
and
acceptable
to
the
Lord
,
Deuteronom.
5.
29.
4.
We
do
,
and
must
looke
to
our
hearts
at
speciall
occasions
.
They
who
are
diligent
watchmen
,
although
they
alwaies
stand
upon
their
guard
,
yet
at
some
times
,
and
certaine
occasions
,
they
double
their
diligence
upon
some
serious
service
,
and
against
some
speciall
danger
.
We
also
,
although
we
are
constantly
and
resolutely
to
persist
without
pausing
or
interruption
in
an
officious
observing
of
our
hearts
,
yet
are
we
to
inlarge
our
endeavours
,
and
with
more
caution
to
combine
our
care
and
circumspection
over
our
hearts
,
looking
to
them
most
heedfully
and
warily
in
some
particular
times
of
trials
by
dangerous
,
deceiptfull
,
faithlesse
,
fawning
fellowes
:
by
disheartening
adversity
,
by
be
witching
,
and
oft
besotting
prosperity
;
or
otherwise
,
when
we
are
most
provoked
and
pricked
forward
to
offend
our
good
and
gracious
God
by
resisting
and
resolving
against
the
temptations
.
Thus
let
us
dutifully
and
diligently
looke
to
our
hearts
,
that
they
be
sound
and
right
.
That
we
may
be
sensible
of
,
and
see
our
owne
corruptions
,
that
we
may
heale
them
.
And
that
we
may
performe
and
practice
good
duties
sincerely
with
a
good
and
honest
heart
.
3.
Watch
,
as
against
all
sin
in
generall
,
so
especially
against
our
personall
and
proper
,
which
are
our
most
powerfull
corruptions
,
whereunto
we
are
most
prompt
and
prone
,
and
against
the
sundry
and
severall
occurrences
and
occasions
of
the
same
sins
:
We
do
and
must
endeavour
daily
more
and
more
to
know
and
curbe
our
darling
and
delightfull
sins
.
As
we
are
throughly
acquainted
with
,
yea
so
that
we
directly
discerne
and
know
the
disposition
of
those
with
whom
we
are
continualy
conversant
,
we
perceive
and
see
their
faults
more
than
strangers
do
or
can
:
So
if
we
are
vigilant
viewers
of
our
own
hearts
,
and
throughly
acquainted
with
our
owne
wayes
,
we
cannot
but
perceive
and
see
more
errours
and
aberrations
in
our selves
than
others
can
;
we
cannot
but
find
and
feele
our
delightfull
Dalilahs
,
our
darling
sins
.
And
as
duti●ull
and
diligent
watchmen
use
most
sedulity
,
severity
,
and
strictnes
to
subvert
and
suppresse
secret
and
lurking
home-bred
traytours
:
so
we
being
watchfull
Christians
,
must
,
and
will
be
sure
to
curb
and
keepe
under
especially
our
darling
sinnes
,
those
to
which
our
hearts
are
most
addicted
,
and
after
which
they
hanker
most
,
Psal.
18.
23.
These
personall
particular
pollutions
,
to
which
we
are
naturally
most
inclined
,
or
to
which
we
are
most
incitated
or
provoked
by
our
callings
or
conditions
,
are
to
be
abhorred
and
avoided
,
as
turbulent
trouble●ome
treacherous
persons
in
a
towne
,
as
noysome
,
smoakie
and
dangerous
chimneyes
in
a
house
.
In
these
we
are
commonly
corrupt
judges
,
extenuating
and
excusing
those
we
ought
wholly
to
extirpate
and
expulse
;
pleading
for
,
and
patronizing
those
we
ought
to
prosecute
and
pervert
;
mitigating
and
mincing
those
we
ought
to
maligne
and
massacre
.
In
these
is
the
greatest
danger
,
these
winding
and
scruing
into
our
soules
almost
insensibly
,
partly
in
regard
of
our
owne
inclination
to
give
them
entertainement
,
partly
in
regard
of
their
infatuating
insinuations
by
meanes
of
their
fawning
,
sleering
,
seeming
sweet
and
favourie
bewitching
inchantments
.
And
the
breach
made
by
these
must
be
repaired
by
renewed
repentance
.
It
is
therefore
of
absolute
necessity
that
we
should
watch
and
ward
especially
against
these
our
personall
pollutions
.
4.
Wisely
and
warily
watch
we
over
our selves
in
times
of
peace
,
plenty
,
and
prosperity
,
when
we
have
eaten
and
are
full
,
we
must
then
beware
that
we
forget
not
the
Lord
our
God
,
Deut.
8.
10
,
11.
Such
is
the
infirmity
of
mans
nature
,
●ar
.
Chron.
lib
2.
pa●
.
125.
that
in
prosperity
delight
doth
occasion
negligence
in
bridling
of
hurtfull
affections
.
For
then
we
are
most
prone
,
and
provoked
to
carelesse
corrupting
Lux
〈…〉
security
,
Psal.
30.
6.
In
my
prosperity
I
said
I
shall
never
be
removed
.
For
we
are
then
much
inclined
and
very
subject
to
abuse
the
same
.
By
deceiptfully
doting
on
the●
,
setting
our
hearts
upon
them
,
Psal.
62.
10.
If
riches
increase
,
set
not
your
hearts
upon
them
.
Confidently
trusting
in
them
,
and
boastingly
bragging
of
them
,
Psalm●
49.
6.
They
that
trust
in
their
wealth
,
and
boast
,
&c.
Wantonly
wasting
,
vainely
and
viciously
consuming
the
same
.
Luke
12.
19.
Eat
,
drinke
,
and
be
me●ry
.
Luke
15.
13.
Iam.
5.
5.
Ye
have
eaten
,
&c.
Slavishly
serving
Mammon
as
our
God
,
placing
our
hearts
upon
it
as
our
chiefest
treasure
,
Mat.
6.
21.
Carelesly
neglecting
and
cursedly
contemning
the
poore
and
needy
members
of
our
deare
Saviour
,
1
Timoth.
6.
18.
Iames
2.
6.
For
we
are
ready
wretchlesly
then
to
forget
and
fors●ke
the
Lord
,
who
hath
beene
so
bountifull
and
beneficiall
to
us
,
Deut.
8.
11
,
14.
Lest
I
be
full
and
deny
thee
,
&c.
Prov.
30.
9.
Yea
,
and
to
sacrifice
to
our
owne
net
—
because
our
portion
is
fat
,
Hab.
1.
16.
Saying
in
our
heart
,
our
own
power
and
might
hath
gotten
us
this
wealth
,
Deut.
8.
17.
As
therefore
the
stag
in
the
fairest
green
,
and
most
pleasant
pasture
looketh
most
about
him
,
and
feareth
danger
:
so
should
we
in
our
greatest
pleasures
,
and
prosperous
preferments
in
our
most
honourable
happinesse
here
on
earth
.
5.
In
the
doing
of
things
warrantable
and
lawfull
,
as
the
works
and
duties
of
our
personall
and
particular
callings
,
we
must
be
advisedly
circumspect
,
and
very
vigilant
,
Luke
3.
11
,
13
,
14.
That
we
be
not
slaves
and
drudges
unto
the
same
;
but
that
we
manage
them
,
as
with
industry
and
diligence
,
so
with
discretion
and
piety
,
that
we
may
according
to
our
Masters
direction
and
precept
first
seeke
the
kingdome
of
God
and
his
righteousnesse
,
Matth.
6.
33.
giving
and
gaining
from
them
time
to
our selves
for
the
sincere
service
of
God
.
That
we
conscionably
imploy
our selves
to
labour
in
these
our
lawfull
vocations
and
callings
lawfully
,
christianly
,
namely
,
Testifying
hereby
our
son-like
filiall
obedience
to
the
most
just
and
irreprehensible
injunctions
of
our
good
God
and
gracious
Father
,
Eph.
4.
28.
2
Thess.
3.
12.
moderating
our
inordinate
desires
after
,
and
immoderate
love
unto
these
vaine
and
vanishing
,
fickle
and
fading
things
.
Depending
upon
Gods
all-seeing
and
all-sufficient
providence
,
and
upon
his
sure
and
certaine
,
great
and
gracious
promises
,
not
upon
these
limber
and
brittle
slaves
of
reed
.
Religiously
sanctifying
them
by
the
Word
of
God
,
and
prayer
,
1
Tim
4.
5.
Comfortably
contenting
our selves
with
whatsoever
successe
,
either
prosperous
or
adverse
,
it
shall
please
the
Lord
to
appoint
,
and
allot
upon
our
endeavours
.
Learning
in
whatsoever
estate
to
be
content
,
Phil.
4.
11.
Seeking
the
fruition
and
enjoyment
of
these
not
long
lasting
transitory
riches
,
not
by
sinister
,
corrupt
,
and
indirect
meanes
,
but
piously
,
lawfully
and
warrantably
.
Not
as
prime
,
principall
,
and
necessary
,
but
as
secondary
blessings
and
benefits
,
not
needfull
to
our
salvation
,
nor
the
peculiar
priviledge
of
Gods
precious
people
.
Possessing
and
using
the
same
thankfully
,
being
gratefull
to
a
God
so
good
and
gracious
to
us
so
vile
and
undeserving
,
Charitably
,
compassionately
communicating
to
the
needy
distressed
members
of
our
blessed
Saviour
.
6.
In
our
religious
actions
,
our
most
pious
and
best
performances
we
must
be
very
vigilant
:
for
in
these
the
Divell
will
be
maliciously
medling
to
marre
and
poyson
such
like
duties
.
Striving
to
insuse
,
put
,
and
powre
in
fond
,
foolish
,
and
faithlesse
fancies
into
our
minds
to
withdraw
and
dishearten
them
from
such
like
pious
practises
,
and
sacred
actions
.
Endeavouring
to
distract
,
and
so
disable
and
interrupt
us
by
his
injurious
insinuating
injections
,
and
divellish
temptations
in
the
present
time
,
and
very
act
of
performing
them
.
And
labouring
with
his
utmost
abilities
to
swell
and
puffe
up
with
privie
,
if
not
palpable
,
pride
,
parasitically
soothing
and
slatteringly
applauding
us
after
the
deed
duly
and
dutif●lly
done
;
purposing
thereby
to
pollute
and
putrifie
our
purest
,
exactest
,
and
precisest
performances
.
It
is
not
therefore
onely
convenient
and
of
some
consequence
,
but
of
great
importance
and
urgent
necessity
for
us
to
be
very
warie
and
watchfull
that
we
do
good
and
sacred
actions
well
and
holily
:
things
commanded
so
,
as
we
are
commanded
;
practises
of
piety
so
,
that
they
may
be
acceptable
and
pleasing
unto
the
Lord
.
And
therefore
be
we
perswaded
with
care
and
circumspection
so
to
ponder
,
premeditate
,
and
consider
of
the
matter
.
That
before
the
doing
of
such
duties
,
we
resist
and
remove
all
letts
and
impediments
,
which
as
obstacles
may
hinder
:
we
lay
hold
upon
,
take
,
and
improve
all
opportunities
and
fitting
occasions
which
may
help
forward
and
further
,
that
so
we
may
be
more
apt
and
able
,
prompt
and
prepared
,
fit
and
furnished
to
do
our
duty
.
That
in
the
doing
of
them
we
behave
our selves
well
and
wisely
,
performing
them
rightly
and
religiously
.
That
after
all
is
done
,
through
our
owne
vilenesse
and
viciousnesse
all
our
labour
be
not
lost
,
and
all
our
endeavours
made
void
and
frustrate
,
being
impoysoned
and
corrupted
by
pride
,
1
Cor.
4.
7.
or
oppressed
and
over-whelmed
by
lightnesse
and
inconstancy
,
Ier.
34.
11.
And
thus
to
conclude
this
important
duty
of
the
Christian
warriour
,
1.
Let
the
many
patheticall
premonitions
of
perils
and
Motives
▪
dangers
to
which
we
are
prone
,
especially
if
we
omit
or
neglect
our
watch
,
Luke
22.
32.
2.
Let
the
many
peremptory
precepts
of
our
absolute
and
soveraigne
Lord
and
Commander
Christ
Iesus
,
Mar.
13.
37.
14.
34.
3.
Let
the
many
precious
promises
of
peculiar
priviledges
to
Christian
vigilance
.
4.
Let
the
many
pious
and
praise-worthy
practices
of
Christ
Iesus
our
Captaine
,
and
of
former
Christians
our
fellow-souldiers
in
this
particular
duty
,
Mar.
14.
37.
5.
Let
the
many
present
pressures
of
anguish
and
affliction
,
of
trials
,
troubles
and
temptations
.
6.
Let
the
many
prerogatives
of
this
puissant
and
prevailing
duty
agitate
and
animate
,
perswade
and
presse
us
forward
to
this
divine
duty
of
diligent
watchfulnesse
.
That
so
we
may
prevent
those
many
perils
.
That
so
we
may
obe●
those
many
precepts
.
That
so
we
may
possesse
those
many
promises
.
That
so
we
may
imitate
those
many
presidents
.
That
so
we
may
passe
through
those
many
pressures
.
That
so
we
may
have
interest
in
those
many
priviledges
.
That
so
we
may
evidence
our selves
true
and
loyall
souldiers
of
the
Lord
Christ
Iesus
.
And
That
so
we
may
not
onely
descrie
and
discerne
,
but
also
disanull
and
disable
,
yea
and
disperse
and
dispoile
the
many
disguised
disadvantagious
tentations
of
the
slie
and
subtill
tempter
.
That
so
we
may
couragiously
and
comfortably
conquer
;
Vigilan
●um
est
●t
qui
●upit
vincere
.
for
,
as
want
of
watchfulnesse
makes
men
of
valour
and
validity
vincible
,
and
often
vanquished
vassals
:
So
watchfull
vigilance
adds
vigour
,
makes
oft
invincible
and
victorious
.
CHAP.
XII
.
Christian
souldiers
must
flie
to
God
for
succour
.
MArtiall
men
ought
not
,
and
Christian
warriours
do
not
Duty
7
depend
upon
their
owne
fortitude
and
furniture
;
their
owne
valour
and
vigilance
;
their
owne
strength
and
sedulity
;
their
owne
power
and
policie
:
but
on
the
helpe
,
assistance
,
and
protection
of
the
Lord
of
hosts
,
their
God
;
for
there
is
no
king
saved
by
the
multitude
of
an
host
,
a
mighty
man
is
not
delivered
by
much
strength
,
a
horse
is
a
vaine
thing
for
safety
,
neither
shall
he
deliver
any
by
his
great
strength
,
Psal.
33.
16
,
17.
Therefore
David
acknowledged
that
by
the
Lord
he
had
run
through
a
troupe
,
and
by
his
God
he
had
leaped
over
a
wall
,
Psal.
18.
29.
That
it
was
God
who
girded
him
with
strength
,
Ver.
31.
Being
therefore
to
encounter
that
exasperated
execrable
Philistine
who
defied
the
armies
of
the
living
God
,
1
Sam.
17.
26.
Who
disdained
David
.
V.
42.
Cursed
him
by
his
God
,
Vers.
43.
And
threatned
to
give
his
flesh
to
the
fowles
of
the
ayre
,
and
the
beasts
of
the
field
,
Vers.
44.
He
publikely
proclaimed
that
he
came
to
him
in
the
name
of
the
Lord
of
hosts
,
the
God
of
the
armies
of
Israel
,
Ver.
45.
And
confidently
concluded
that
the
Lord
would
deliver
him
(
mangre
all
his
puissant
prowesse
and
military
munition
)
into
his
hands
to
smite
,
to
take
off
his
head
from
him
,
to
give
not
onely
his
,
but
the
carcasses
of
the
host
of
the
Philistines
unto
the
fowles
of
the
ayre
,
and
to
the
wild
beasts
of
the
earth
,
that
all
the
earth
might
know
that
there
is
a
God
in
Israel
,
and
all
that
assembly
might
know
that
the
Lord
saveth
not
with
sword
and
speare
,
Verse
46
,
47.
Hence
was
it
that
Gideon
commanded
his
souldiers
to
cry
,
the
sword
of
the
Lord
,
Iudges
7.
18.
That
Ioab
encouraging
his
brother
Abishai
,
said
,
the
Lord
doe
that
which
seemeth
him
good
,
2
Samuel
10.
12.
And
Iahaziel
encouraged
Iehosaphat
and
all
Iudah
after
this
manner
:
Thus
saith
the
Lord
unto
you
;
Be
not
afraid
nor
dismaid
by
reason
of
this
great
multitude
,
for
the
battell
is
not
yours
,
but
Gods
:
—
yee
shall
not
need
to
fight
in
this
battell
:
Set
your selves
,
stand
still
,
and
see
the
salvation
of
the
Lord
with
you
,
&c.
2
Chronicl.
20.
14
,
15
,
17.
Hence
is
it
that
although
some
trust
in
chariots
,
and
some
in
horses
:
Yet
the
Church
and
chosen
of
God
will
remember
the
name
of
the
Lord
our
God
;
and
for
this
cause
they
rise
and
stand
upright
,
when
those
other
are
brought
downe
and
fallen
,
Psal.
20.
8.
1.
For
the
Lord
our
God
is
a
Lord
of
hosts
,
Psal.
80.
19.
84.
1
,
3
,
8
,
12.
46.
7
,
12.
having
Angels
,
Elements
,
Sun
,
Moone
,
Stars
,
Wind
,
Raine
,
stormes
,
tempests
,
clouds
,
darknes
,
lice
,
locusts
,
flies
,
frogs
,
and
whatsoever
hath
breath
or
being
,
at
hi●
check
and
command
,
at
his
ordering
and
disposing
.
2.
From
him
safety
and
security
,
defence
and
deliverance
in
and
from
dangers
and
distresses
of
all
sorts
are
,
2
Tim.
4.
18.
3.
Those
whom
he
will
defend
and
deliver
,
all
the
tyrants
in
the
world
cannot
harme
and
hurt
,
no
not
Satan
,
Iob
1.
Luke
22.
32.
2
Cor.
12.
7.
Rev.
2.
10.
4.
The
welfare
and
safety
of
Christs
Church
and
Kingdome
consists
not
in
chariots
,
in
horses
,
or
such
like
warlike
furniture
,
Zach.
9.
10.
For
no
such
can
prevaile
against
God
,
Pro.
21.
30.
And
all
such
hopes
and
helpes
without
him
are
vaine
and
vanishing
,
Psal.
60.
11.
108.
12
▪
5.
For
he
breaks
the
bow
,
and
cutteth
the
speare
in
sunder
,
he
burneth
the
chariot
in
the
fire
,
Psal.
46
9.
6.
As
no
power
and
policy
can
prevaile
against
him
,
so
no
activity
nor
ability
without
him
,
Psalm
▪
144.
1.
Zach.
9.
13.
7.
It
is
he
who
doth
all
the
parts
of
a
valiant
and
victorious
warriour
for
his
Church
and
chosen
,
Zach.
9.
14.
For
he
is
sensibly
seene
as
a
supreame
and
soveraigne
Captaine
is
wont
to
be
.
He
as
a
souldier
doth
fight
with
his
arrowes
against
his
and
their
enemies
.
He
as
a
Centurion
,
or
leader
of
a
band
,
doth
march
before
them
in
battell
accompanied
with
whirle-winds
.
Hee
,
as
a
Trumpeter
,
doth
sound
so
shrill
and
sadding
a
voice
,
which
shall
dismay
and
dishearten
the
enemy
.
8.
It
is
the
Lord
which
is
all
matter
of
munition
and
defence
unto
them
,
namely
,
A
buckler
to
hold
off
blowes
and
batteries
,
Gen.
15.
1.
A
fortresse
,
rock
,
tower
,
horn
,
strength
,
Ps.
18
1
,
2
,
30
,
31
,
32
A
help
and
shield
,
Psal.
33.
20.
115.
9
10
,
11.
A
battell-bow
,
Zach.
10
4.
A
wall
of
fire
,
2.
5.
And
an
en●amping
about
his
Church
because
of
the
army
,
Zach.
9.
8.
He
is
the
corner
by
whom
we
are
upholden
,
Zach.
10.
4.
He
is
the
naile
by
which
we
are
fastned
,
Ibid.
He
is
the
battell-bow
by
which
we
are
defended
.
Hence
is
it
that
his
Saints
and
servants
formerly
have
done
,
and
still
ought
1.
To
repose
their
trust
,
and
wholly
rest
upon
the
Lord
,
and
not
say
in
their
hearts
,
our
power
,
and
the
might
of
our
hands
hath
done
this
,
Deut.
8.
17.
But
with
us
is
the
Lord
our
God
to
help
us
,
and
fight
our
battels
,
2
Chron.
32.
8.
For
the
Lord
will
have
mercy
upon
them
,
and
save
them
by
the
Lord
their
God
,
and
will
not
save
them
by
bow
,
nor
by
sword
,
nor
by
battell
,
by
horses
,
nor
by
horsmen
,
Hos.
1.
7.
2.
To
praise
his
name
for
deliverance
from
dangers
past
,
saying
,
We
will
rejoyce
in
thy
salvation
,
and
in
thy
name
,
&c.
Psalme
20.
5.
Be
thou
exalted
O
God
,
&c.
21.
13.
Therefore
will
I
give
thankes
,
&c.
Psalme
18.
49
,
50.
Exod.
15.
1
,
2
,
3
,
4.
I
will
sing
,
&c.
Iudges
5.
2.
3.
To
pray
to
him
for
helpe
,
succour
,
safety
and
defence
.
Plead
my
cause
O
Lord
with
them
that
strive
with
me
,
fight
against
them
that
fight
against
me
;
take
hold
of
shield
and
buckler
and
stand
up
for
mine
helpe
;
draw
out
also
the
speare
,
and
stop
the
way
against
them
that
persecute
me
,
and
say
unto
my
soule
I
am
thy
salvation
,
Psal.
35.
1
,
2
,
3.
Thus
Iacob
when
Esau
came
against
him
,
prayed
to
God
for
protection
,
and
prevailed
,
Gen.
32.
Thus
Iehosaphat
prayed
,
saying
,
O
our
God
—
we
have
no
might
against
this
great
company
that
commeth
against
us
,
neither
know
we
what
to
do
,
but
our
eyes
are
upon
thee
,
2
Chron.
20.
6
,
7
,
10
,
11
,
12.
Thus
Hezekiah
prayed
unto
the
Lord
,
saying
,
O
Lord
of
hosts
,
God
of
Israel
,
&c.
Is●
.
37.
16
,
17
,
18
,
19
,
20.
Thus
while
Ioshua
and
Israel
fought
with
Amalek
,
Moses
prayed
,
Exod.
17.
9.
If
in
such
concordant
conflicts
,
wherein
men
and
men
combat
together
,
like
in
nature
,
and
for
number
,
instature
,
and
for
strength
,
in
prowesse
,
and
for
policy
;
being
equally
instructed
in
martiall
discipline
to
manage
their
warlike
proceedings
,
being
equally
furnished
with
all
manner
furniture
needfull
and
fitting
for
fight
.
If
(
I
say
)
in
fighting
against
fraile
and
feeble
flesh
and
bloud
,
prayer
must
be
added
unto
,
and
accompany
other
preparations
;
and
the
people
of
God
have
with
care
and
conscience
continually
conjoyned
prayer
to
other
:
Witnesse
Moses
,
Exod.
17.
9.
Samuel
,
1
Sam.
7.
5.
Iehosaphat
,
2
Chron.
20.
3
,
&c.
and
diverse
others
.
They
well
knowing
,
that
meanes
,
although
many
;
preparations
,
although
profitable
and
puissant
,
to
be
of
no
use
,
Psal.
127.
2.
Except
the
Lord
build
,
&c.
Therfore
they
would
not
trust
in
their
bowes
,
knowing
that
their
swords
could
not
save
them
,
Psal.
44.
6.
and
that
through
God
they
could
push
dow●e
their
enemies
,
and
tread
them
under
,
&c.
V.
5
,
7
,
8
,
9.
And
they
well
knowing
that
prayer
is
sanctified
by
God
to
obtaine
his
help
and
blessing
:
that
prayer
is
exceeding
powerfull
and
prevailing
;
yea
so
that
whether
other
meanes
failed
or
abounded
,
they
would
never
neglect
this
:
which
makes
supply
where
and
when
they
are
wanting
,
and
makes
them
powerfull
and
successefull
,
if
fervently
used
.
When
one
told
Numa
saying
,
O
Num●
,
the
enemies
prepare
warre
against
thee
,
he
cheerfully
answered
,
but
I
sacrifice
,
implying
that
the
forces
of
enemies
are
withstood
and
overcome
more
by
the
help
of
God
than
our
own
forces
.
How
much
more
I
say
ought
we
to
pray
in
our
spirituall
combats
against
enemies
which
are
innumerable
,
namely
,
the
world
,
and
all
wicked
men
;
the
flesh
,
and
all
its
filthy
lusts
;
the
Divell
,
and
all
evill
angels
.
The
world
being
malicious
,
cruell
,
crafty
,
vaine
,
&
evill
;
the
flesh
being
rebellious
,
wanton
,
and
deceiptfull
;
and
the
Divell
malignant
,
mighty
,
fierce
,
and
fraudulent
;
and
our selves
being
such
whose
weaknes●es
are
wonderfull
,
whose
wants
are
many
,
whose
miseries
are
great
,
and
whose
necessities
are
continuall
.
Pray
therefore
that
we
may
prevaile
.
1.
For
without
God
we
can
do
nothing
,
Ioh.
15.
5.
It
is
God
Reasons
.
which
worketh
in
us
both
to
will
and
to
do
of
his
good
pleasure
,
Phi.
2.
13.
We
can
do
all
things
through
Christ
strengthening
us
,
Phil.
4.
13.
All
our
hope
is
in
,
and
help
from
God
,
and
Aug.
●e
lib.
a●●
.
cap.
6.
Gods
help
is
obtained
by
prayer
.
There
is
nothing
so
hard
,
but
with
Gods
help
it
may
be
made
easie
;
on
him
therfore
let
us
depend
,
of
him
let
us
seek
help
,
&
so
accomplish
our
purposes
,
saith
S.
Augustine
.
Hence
it
is
that
S.
Chrysostome
hath
these
pregnant
passages
.
Chrys.
a●
Pop.
A
〈…〉
71.
There
is
nothing
stronger
than
a
man
rightly
praying
:
for
if
a
woman
could
appease
that
furious
governor
,
which
neither
feared
God
,
nor
reverenced
man
,
much
more
shal
he
provoke
God
to
love
who
doth
stand
by
him
continually
.
He
doth
over-master
the
bell●
,
&
chase
away
delights
,
&c.
Again
,
There
is
nothing
more
powerfull
Id
〈…〉
Hon.
58.
●n
M●●
.
1●
.
than
a
man
wisely
praying
;
for
if
a
woman
could
turn
the
cruell
judge
which
neither
feared
God
,
nor
honoured
man
,
much
more
shal
he
make
God
favourable
to
him
,
who
sticks
to
continual
prayer
;
he
doth
overcome
the
belly
,
&
contemn
delicious
dainties
.
2.
For
prayer
is
of
such
force
and
efficacy
in
this
our
Christian
warfare
,
that
S.
Chrysostome
saith
,
Prayers
are
weighty
weapons
if
they
be
established
with
necessary
wisdome
;
and
that
you
may
understand
the
force
therof
,
continuall
prayer
doth
vanquish
shamelesnes
,
wrong
,
cruelty
,
and
rashnes
,
and
that
which
friendship
hath
not
done
,
prayer
doth
performe
;
and
constant
prayer
hath
delivered
her
worthy
which
was
unworthy
.
For
these
are
great
weapons
if
they
be
founded
with
fervency
of
spirit
,
if
without
Chrys.
in
Heb.
10.
Sponte
pe●
▪
cantib
.
Tom.
4.
false
,
and
vaine
glory
,
if
with
a
sincere
mind
,
and
a
contrite
heart
.
This
doth
break
off
warres
,
this
hath
made
an
unacceptable
and
unworthy
nation
delectable
and
gratefull
.
Againe
,
Although
God
moved
with
mercy
doth
something
,
yet
here
also
prayer
doth
afford
much
helpe
—
you
helping
together
in
prayer
—
neither
doth
he
attribute
the
whole
to
them
lest
he
should
puffe
up
their
minds
:
neither
againe
doth
he
wholly
remove
them
from
the
praise
of
this
benefit
,
that
he
might
encourage
them
and
make
them
more
chearefull
,
and
that
he
might
bind
them
fast
in
friendship
amongst
themselves
—
prayer
was
made
without
ceasing
by
the
Church
to
God
for
him
,
Acts
10.
And
it
had
such
force
,
that
Idem
Hom.
1.
i●
2
Cor.
1.
although
the
doores
were
shut
,
and
chaines
did
binde
the
Apostle
,
and
the
keepers
did
sleepe
on
both
sides
at
his
side
,
yet
it
brought
him
out
,
and
delivered
him
from
all
perils
.
Againe
,
Truly
all
kinds
of
heavenly
weapons
are
comprised
in
divine
Hom.
de
pre●
.
Tom.
5.
prayers
,
which
alone
are
able
to
preserve
those
which
have
committed
themselves
to
God
—
But
prayer
is
an
invincible
dart
,
a
secure
fortresse
,
which
doth
put
to
flight
as
well
as
one
souldier
many
thousands
:
for
honourable
David
beat
downe
that
Goliah
furiously
running
upon
him
like
some
formidable
Divell
,
not
with
weapons
,
not
with
sword
,
but
with
prayer
.
Prayer
is
the
most
necessary
Tom.
5.
de
incompreh
.
Dei
nat.
weapon
.
That
which
riches
nor
the
multitude
of
helpers
,
nor
physicall
skill
,
nor
Prince-like
haughtinesse
of
mind
could
not
effect
,
that
the
prayer
of
one
poore
and
needy
one
was
able
to
doe
:
prayer
I
say
,
not
that
slender
and
slothfull
,
but
that
which
is
earnest
,
and
doth
come
from
a
mind
grieving
,
and
a
contrite
heart
.
The
force
of
prayer
hath
quenched
the
force
of
fire
,
hath
repressed
Ibid.
the
rage
of
lions
,
hath
appeased
wars
,
hath
removed
battels
,
hath
taken
away
tempests
,
hath
chased
away
Divels
,
hath
opened
the
doores
of
heaven
,
broken
the
chaines
of
death
,
turned
away
sicknesses
,
removed
displeasures
,
made
strong
cities
shaking
by
means
of
earthquakes
,
abolished
or
removed
judgements
falling
from
heaven
,
the
subtilties
of
men
,
and
all
evils
.
Againe
,
Such
force
as
Tom.
5.
d●
pre●
.
waters
have
in
trees
,
the
same
have
the
prayers
of
holy
men
in
this
life
;
S.
Paul
with
these
by
night
did
refresh
his
mind
,
did
easily
vanquish
dangers
,
did
offer
his
backe
as
a
stone
to
stripes
,
in
such
sort
he
shooke
the
prison
in
Macedonia
,
even
so
as
a
li●n
he
brake
the
fetters
by
prayers
:
so
he
delivered
the
Iailor
fro●
errour
,
so
he
destroyed
and
dissolved
the
tyrannie
of
Divels
by
prayer
.
And
that
which
this
grave
,
godly
and
golden-mouth'd
Father
doth
avouch
of
prayer
;
namely
,
that
nothing
is
stronger
than
him
who
rightly
prayeth
,
that
nothing
is
more
powerfull
than
a
pious
man
praying
.
That
prayers
are
great
weapons
,
yea
the
fittest
weapons
,
have
great
force
,
yea
such
,
that
they
easily
vanquish
the
Divell
.
The
same
doth
the
unerring
Word
of
God
averre
as
authenticall
,
and
of
allowed
authority
,
Exod.
17.
11.
When
Moses
held
up
his
hands
Israel
prevailed
,
&c.
Israel
ceaseth
to
conq●er
when
Moses
ceaseth
to
pray
,
but
by
his
prayer
they
conq●er
and
obtaine
the
victory
.
Samuels
prayer
discomfited
the
Philistines
,
1
Sam.
7.
8
,
9
,
10.
The
prayer
of
Isaiah
2
King
.
19.
4.
Of
Hezekiah
,
ver.
15.
and
the
people
of
God
discomfited
the
huge
and
haughty
host
of
the
Assyrians
,
ver.
35.
The
prayer
of
the
Church
delivered
Peter
,
Act.
12.
5.
Therefore
the
Apostle
S.
Paul
being
in
great
danger
of
his
countrey-men
the
Iewes
,
desires
the
Romans
to
encounter
them
and
rescue
him
,
not
with
swords
,
speares
,
and
such
like
warlike
weapons
,
but
by
fighting
with
God
by
prayer
for
his
safety
,
wherin
lieth
more
security
than
in
all
force
of
armes
,
by
how
much
Gods
power
exceedeth
all
earthly
might
,
Rom.
15.
30.
And
acknowledgeth
that
the
prayers
of
the
faithfull
were
effectuall
,
and
a
forcible
meanes
to
procure
his
peace
,
safety
,
and
good
successe
,
2
Cor.
1.
11.
Hence
was
it
that
when
Satan
that
execrable
and
exasperated
enemy
to
goodnes
,
grace
,
good
actions
,
and
godly
men
,
diligent
to
do
mischiefe
,
ready
to
watch
and
wait
for
advantages
against
the
righteous
,
restlesse
in
resisting
,
and
busiest
in
bickering
with
the
blessed
people
of
God
when
they
are
best
imployed
.
When
Satan
full
of
subtilty
and
sedulity
in
opposing
and
endeavouring
to
overmatch
the
strongest
,
when
I
say
this
bold
,
stout
,
malicious
,
and
proud
miscreant
rigorously
resisted
Ioshua
the
high
Priest
,
Christ
Iesus
the
Mediatour
of
intercession
as
well
as
of
salvation
,
with
vehement
instancy
and
reiterated
reproofes
doth
repell
and
repulse
him
with
prayer
,
saying
.
The
Lord
rebuke
thee
O
Satan
,
Zach.
3.
2.
When
he
desired
diligently
to
sift
and
winnow
Peter
as
wheat
,
Christ
likewise
prayed
that
his
faith
might
not
faile
,
Luke
22.
31.
And
when
Paul
was
buffeted
by
the
Divell
,
he
likewise
besought
the
Lord
,
and
obtained
that
Gods
grace
should
be
sufficient
for
him
,
2
Cor.
1
▪
2.
8.
When
Morton
Aureli●s
(
as
E●sebius
)
or
Lib.
5.
cap.
5.
Lib.
3.
Antonius
Piu●
(
as
Carr●●
)
was
distressed
with
thirst
,
the
Christian
legion
,
which
fought
not
onely
with
weapons
but
prayer
also
,
prayed
unto
God
,
and
presently
a
great
tempest
arose
,
in
which
God
gave
refreshing
to
the
Romans
,
and
discomfited
their
enemies
with
lightening
,
which
victory
obtained
by
the
Christians
prayers
,
the
Emperour
gave
that
legion
the
name
of
thundring
legion
.
When
Theodosius
a
Christ
an
Emperour
perceived
Sozom.
lib.
7.
cap.
24.
the
war
to
be
difficult
&
dangerous
because
of
the
numbers
and
strength
of
enemies
,
and
his
Captaines
disswasives
from
fighting
in
the
streights
of
the
Alpes
:
he
having
spent
the
night
in
prayer
,
and
received
comfortable
exhortation
to
war
,
led
out
his
army
in
a
most
fierce
war
did
overcome
the
enemy
being
helped
from
heaven
with
great
winds
which
were
contrary
to
the
enemies
.
Carolus
Magn●●
is
highly
commended
Carr.
lib.
4.
as
a
pattern
for
all
the
world
,
in
that
going
to
fight
standing
in
the
Temple
,
he
did
commend
himselfe
,
the
Church
and
Empire
to
God
,
and
did
joyne
with
all
pious
people
in
prayer
.
3.
Prayer
is
of
that
force
and
efficacy
,
that
S.
Chrysostome
cals
Tom.
5.
Orat.
de
precat
.
it
a
well
fortified
guard
,
the
safest
fortification
,
a
great
bulwarke
of
the
Church
which
cannot
be
b●ttered
down
,
on
unshaken
munition
or
rampier
,
and
dreadfull
to
the
Divell
.
And
warrantably
,
for
praier
is
as
an
impenetrable
bulwark
which
cannot
be
prejudic'd
by
Satans
pernicious
&
perillous
,
diabolical
diteful
darts
,
Mat.
26.
41.
Pray
that
ye
enter
not
into
temptation
.
It
is
an
impregnable
fortresse
and
tower
of
defence
,
safely
succouring
and
shielding
against
the
force
and
fury
of
the
most
puissant
p●ors
and
policies
,
the
extreamest
rage
and
rigom
,
the
most
barbaro●
▪
and
bloudy
combinations
of
Satan
and
his
hellish
complices
,
Act.
12.
5
It
is
an
invincible
rampier
,
and
irresistable
engine
recoiling
back
with
redundant
and
redoubled
strength
,
and
puissance
the
malicious
and
manifold
machination●
of
the
most
inflexible
&
inraged
furious
opposers
of
Gods
people
upon
their
owne
pates
.
The
prayer
of
David
turnes
the
oracle-like
wisdome
of
Achitophel
into
foolishnesse
,
2
Sam.
15.
31.
For
his
counsell
was
overthrowne
,
and
he
hanged
himself
,
2
Sam.
17.
14.
23.
The
prayer
of
the
Iewes
lifted
Haman
upon
the
same
gallowes
he
had
prepared
for
Mordecai
,
Est.
7.
9.
pressed
him
and
his
into
the
same
pit
he
had
provided
for
others
,
and
turned
the
keen
and
cutting
force
and
fury
of
inraged
and
exasperated
authority
upon
the
heads
of
their
enemies
,
Est.
8.
9.
The
prayer
of
Daniel
not
onely
mitigated
the
rage
,
and
stopped
the
ravenous
mouthes
of
the
greedy
lions
,
but
also
brought
his
cruell
,
crafty
,
and
malicious
accusers
into
the
dreadfull
and
destroying
den
of
those
grim
and
bloudy
creatures
,
Dan
6.
22.
4.
Prayer
must
be
joyned
to
our
Christian
armour
,
Eph.
6.
18.
We
cannot
furnish
our selves
with
,
nor
fitly
use
the
same
with
out
prayer
.
We
must
pray
for
our
armour
,
and
this
our
armour
must
be
fitted
&
exercised
by
praier
;
we
must
pray
for
strength
,
courage
,
will
,
wisdome
and
ability
to
use
it
,
and
we
must
pray
for
a
blessing
upon
the
using
of
it
.
Pray
we
must
that
our
loines
may
be
girt
about
with
truth
,
that
we
may
have
the
brestplate
of
righteousnesse
,
our
feet
shod
,
&c.
and
having
these
we
must
pray
.
Be
righteous
and
pray
.
Be
patient
and
pray
.
Believe
and
pray
.
Hope
and
pray
Vse
the
sword
of
the
Spirit
and
pray
,
and
that
we
may
have
these
,
pray
.
Prayer
is
therefore
necessary
for
us
Christian
souldiers
,
yea
of
such
importance
,
that
we
must
before
the
fight
pray
for
armour
,
abilities
,
and
assistance
to
accommodate
and
make
us
fit
and
sufficiently
furnished
for
the
combat
:
we
must
also
fight
and
pray
:
for
by
prayer
we
may
be
assured
of
succour
and
assistance
:
without
prayer
no
good
successe
can
be
expected
.
We
must
fight
(
saith
Hillarie
)
against
the
Divell
Hill.
in
Psal.
65
and
his
weapons
by
our
prayers
,
and
the
victory
of
our
warfare
is
to
be
manifested
by
our
rejoycing
.
And
,
Prayer
is
a
good
buckler
,
saith
S.
Ambrose
.
Am.
Epist.
lib.
10
1
p.
82.
Vse
1.
Let
therefore
the
men
of
this
world
so
busily
imploy
themselves
in
the
trafficks
and
negotiations
of
this
life
,
that
they
neither
will
nor
can
spare
time
from
the
service
of
their
idoll
Mammon
for
the
speciall
,
sacred
,
soveraigne
service
of
God
,
judging
this
weighty
and
worthy
worke
needlesse
and
unnecessary
.
Let
abject
Atheists
deluded
by
the
Divell
that
deceiver
abdicate
and
abandon
(
in
heart
abhorring
,
if
not
desperately
deriding
)
this
duty
of
divine
dignity
,
as
averse
to
their
palpably
prophane
,
though
pleasing
paths
of
irreligious
atheisme
and
ungodlinesse
.
Let
sottish
and
secure
,
yea
all
corrupt
and
carelesse
Christians
seized
upon
and
seduced
by
Satan
,
sensually
sleight
this
serious
service
,
using
it
as
a
matter
of
no
moment
,
and
as
a
customary
complement
,
cursorily
mumbling
over
a
few
words
when
they
have
nothing
els
to
do
,
or
pattering
over
some
certaine
sentences
dreamingly
betwixt
sleeping
and
waking
.
Let
deluding
and
deceiptfull
dissemblers
preposterously
pretermit
this
pious
performance
to
our
Father
in
secret
,
practising
it
only
proudly
&
pharisaically
in
publike
to
be
seen
of
men
,
as
an
engine
to
scrue
themselves
into
peoples
affections
,
as
a
stalking
horse
to
catch
and
inclose
popular
applause
,
and
as
a
ladder
to
mount
themselves
aloft
,
that
they
may
seem
to
be
men
of
singular
and
surpassing
devotion
.
Thus
manifesting
themselves
in
the
judgment
of
S.
Chrysostome
men
dead
in
sinnes
and
trespasses
,
and
not
well
in
their
wits
;
his
words
are
these
:
Whosoever
doth
not
pray
unto
God
daily
,
neither
doth
desire
Tom
5.
de
pr●cat
.
to
use
this
heavenly
communication
,
it
dead
,
and
doth
wholly
want
soule
and
sense
;
for
that
is
the
greatest
conjecture
of
foolishnesse
and
unsensiblenesse
,
seeing
that
the
noblenesse
of
the
dignity
of
this
is
not
knowne
,
seeing
that
prayer
is
not
loved
,
seeing
that
it
is
not
esteemed
the
death
of
the
soule
not
to
honour
God
by
prayer
;
for
as
this
our
body
I
weene
,
when
the
soule
is
absent
is
dead
and
stinking
;
so
the
soule
,
except
it
doth
raise
up
it selfe
,
to
prayer
,
is
dead
,
miserable
and
stinking
.
And
that
we
are
to
judge
it
more
grievous
than
death
to
be
berearved
of
prayer
.
The
Prophet
Daniel
teacheth
us
,
who
was
more
willing
to
die
than
to
be
hindered
three
dayes
from
prayer
;
for
neither
did
the
King
of
the
Persians
command
to
do
any
thing
against
piety
,
but
did
endeavour
to
get
a
rest
of
three
dayes
:
when
therefore
I
see
any
to
faile
from
the
exercise
of
prayer
,
neither
to
be
delighted
with
a
vehement
and
earnest
love
hereof
,
I
know
for
a
surety
forthwith
that
nothing
honourable
or
p●ssing
excellent
is
possessed
by
him
.
And
these
his
sayings
are
authe●ticall
,
and
of
avowable
authority
,
being
consonant
to
that
●●erring
ca
〈…〉
of
soveraigne
,
and
absolute
authority
the
Word
of
God
,
this
openly
publishing
and
proclaiming
such
perverse
and
prophane
persons
to
be
those
fooles
who
say
in
their
he●rts
there
is
no
God
,
—
workers
of
iniquity
which
have
no
knowledge
,
—
they
not
calling
upon
the
Lord
,
Psal.
14.
1
,
4.
and
therefore
godlesse
and
irreligious
Atheists
.
To
cast
off
the
feare
of
God
,
Iob
15.
4
therefore
they
have
forsaken
the
Lord
,
which
is
an
evill
and
bi●ter
thing
,
Ier.
2.
19.
and
therefore
the
Lord
will
come
to
them
to
judgement
,
and
be
a
swift
witnesse
against
them
,
Mal.
3.
5.
To
want
the
spirit
of
grace
,
Zach
12.
10.
or
the
spirit
of
adoption
,
Rom.
8.
15.
and
therefore
not
to
belong
to
Christ
,
Rom.
8.
9.
2.
Yet
let
us
fellow
Christian
souldiers
Pray
.
First
,
But
to
whom
should
we
pray
?
God
onely
blessed
for
ever
ought
to
bee
the
object
of
our
prayers
,
minely
,
Father
,
Son
,
and
Holy
Ghost
.
1.
For
hee
onely
is
omniscient
,
searching
and
trying
the
hearts
and
reines
,
and
therefore
he
onely
can
discerne
,
and
distinguish
whether
our
prayers
be
sincere
,
sound
,
and
from
the
heart
or
not
,
Ier.
17.
10.
2.
For
he
only
is
omnipresent
at
all
times
,
and
in
all
places
,
Psal.
139.
7.
to
heare
the
suites
and
supplications
of
all
pious
petitioners
.
3.
For
he
onely
is
omnipotent
,
able
to
give
and
grant
whatsoever
we
ask
,
to
gratifie
and
glad
those
which
pray
unto
him
,
Gen.
17.
1.
4.
For
he
onely
is
the
object
of
our
faith
,
Ioh.
14.
1.
therefore
of
our
prayer
,
Rom.
10.
14.
5.
For
religious
worship
is
due
onely
to
him
,
Deut.
10.
20.
Mat.
4.
10.
But
such
is
prayer
,
Mat.
15.
25.
6.
For
wee
must
pray
according
to
Gods
spirit
,
Romanes
8.
16.
which
teacheth
us
onely
to
pray
unto
the
Father
,
Galat.
4.
6.
Away
therefore
with
saint
prayer
.
1.
Which
robs
God
of
that
divine
honour
which
is
onely
due
to
him
,
Mat
6.
9.
2.
Which
robs
Christ
of
that
office
of
Mediatorship
which
is
peculiar
and
proper
to
him
,
1
Tim.
2.
5
,
6
,
8.
1
Io●
.
2.
1
,
2.
for
hee
onely
is
Mediatour
of
intercession
as
well
as
salvation
.
3.
Which
is
frivilous
,
and
fruitlesse
,
for
they
can
neither
heare
our
prayers
,
know
our
wants
and
wishes
,
Isa.
63.
16.
nor
give
and
grant
what
we
desire
,
Iam.
1.
17.
4.
Which
is
idle
,
and
superfluous
,
Christ
being
a
mercifull
High-Priest
,
Heb.
2
17.
touched
with
our
infirmities
,
16.
to
whom
we
may
goe
boldly
,
7.
25.
and
God
through
the
alone
mediation
of
Christ
being
reconciled
,
and
exceeding
mercifull
unto
us
,
2
Cor.
1.
3.
5.
Which
is
no
where
warranted
in
sacred
writ
,
either
by
divine
precept
,
practise
,
or
promise
,
all
which
directly
crosse
and
thwart
this
Antichristian
doctrine
.
And
pray
we
to
God
.
1.
Which
is
the
searcher
of
the
hearts
and
reines
,
Psal.
139.
23.
a
divine
spirituall
effence
,
declaring
unto
man
his
thoughts
,
Amos
4.
13.
privie
to
all
our
steps
and
stations
,
waies
and
wandrings
,
Psal.
139.
2.
and
therefore
acquainted
with
the
secret
plots
and
projects
of
Sathans
cursed
complices
.
And
therefore
he
knowes
how
to
frustrate
their
intendments
,
to
turne
their
consultations
into
foolishnesse
,
or
cause
them
to
worke
our
greater
good
.
2.
Who
is
almighty
and
all-sufficient
,
for
he
removeth
the
mountaines
,
commandeth
the
Sun
,
shaketh
the
earth
,
&c.
Iob
9.
5
,
6
,
7
,
8.
for
he
created
all
things
with
his
word
of
nothing
,
Gen.
1.
to
him
nothing
is
impossible
,
Gen.
18.
14.
to
him
all
things
are
as
nothing
,
the
inhabitants
of
the
●●rth
as
grasse-hoppers
,
&c.
Isa.
40.
12
,
17.
from
him
none
can
deliver
,
Isa.
43.
13.
Like
to
him
there
is
none
amongst
the
mighty
,
Ex.
15.
11.
Therfore
able
to
defend
and
deliver
,
save
and
succour
in
the
depth
of
danger
,
and
from
the
most
dreadfull
distresses
.
3.
Who
is
faithfull
,
standing
to
his
words
,
and
performing
his
promises
made
to
us
,
1
Cor.
1.
9.
10.
13.
Being
unchangeable
,
Iam.
1.
17.
and
alwaies
the
same
.
Therefore
ready
to
performe
all
his
promises
made
for
our
protection
,
preservation
,
and
the
like
.
Secondly
,
To
this
God
therefore
let
us
pray
.
For
what
?
1.
Not
for
such
things
(
in
generall
)
which
are
against
Gods
glory
,
the
good
and
edification
of
Gods
Church
,
or
the
salvation
of
our
owne
soules
and
bodies
.
2.
Not
for
such
things
,
which
are
noisome
and
nought
,
being
evill
by
nature
,
or
accident
.
Such
was
the
petition
of
the
Israelites
to
Samuel
for
a
King
,
1
Sam.
8.
5.
To
the
Lord
for
flesh
,
Psal.
78
30.
3.
Not
for
things
unseemely
for
God
to
grant
,
or
contrary
to
his
nature
.
4.
Not
for
things
already
obtained
and
enjoyed
,
except
1.
To
have
those
good
things
in
possession
,
which
wee
have
already
in
perswasion
;
re
which
wee
have
spe
.
2.
To
have
those
in
fuller
measure
,
which
we
have
already
in
some
part
.
3.
To
have
that
inuse
,
which
we
have
in
possession
.
4.
To
have
those
good
things
in
sense
and
feeling
,
which
we
have
in
knowledge
,
and
understanding
.
5.
To
have
them
sensibly
,
which
we
have
certainely
.
Thus
of
right
we
may
,
and
of
duty
we
ought
to
pray
for
that
we
have
,
Ioh.
14.
17.
5.
Not
for
things
altogether
impossible
,
and
for
ever
to
be
obtained
,
namely
such
which
are
contrary
to
Gods
everlasting
,
and
unchangeable
decree
,
as
for
example
,
1.
To
have
Christ
,
and
Antichrist
made
friends
.
2.
To
obtaine
life
without
death
,
the
crowne
of
immort●lity
without
the
Crosse
,
Act.
14.
22.
3.
To
have
sin
pardoned
without
faith
and
repentance
,
Luk.
13.
3.
4.
To
have
salvation
,
or
glorification
without
,
or
before
sanctification
,
and
grace
,
Heb.
12.
14.
5.
To
know
the
times
and
seasons
,
which
the
father
hath
put
in
his
own
power
,
Mar.
13.
32.
Act.
1.
7.
6.
To
prevent
or
put
off
the
appointed
time
of
death
,
Iob
7.
1.
Mar.
13.
32.
Not
but
that
a
man
may
and
ought
to
pray
for
many
things
,
which
cannot
be
had
in
this
life
,
as
namely
,
whatsoever
good
things
God
hath
promised
to
his
Church
and
chosen
;
namely
,
we
may
and
ought
to
pray
1.
For
the
fullnesse
of
Gods
grace
,
and
spirit
.
2.
For
the
perfection
of
those
graces
,
which
are
begun
in
us
.
3.
For
the
utter
abolishing
of
Satans
kingdome
,
of
Antichrist
,
Heresie
,
Idolatry
.
4.
For
the
universall
establishment
,
and
flourishing
estate
of
Gods
Church
,
Truth
,
Gospell
,
Religion
.
5.
For
answerable
obedience
to
Gods
will
in
earth
and
in
heaven
,
in
men
and
in
Angels
,
which
though
it
is
impossible
for
a
time
,
yet
not
for
ever
,
neither
in
all
respects
though
in
some
,
Phil.
3.
12
,
15.
But
for
things
needfull
,
profitable
,
possible
,
lawfull
,
good
,
and
holy
we
must
pray
,
Mat.
7.
11.
Some
of
them
absolutely
,
namely
,
such
which
tend
to
Gods
glory
,
1
Cor.
10.
31.
and
our
owne
and
others
salvation
,
as
for
hope
,
faith
,
remission
of
sins
,
and
such
like
.
Some
of
them
onely
conditionally
,
namely
so
farre
forth
as
the
enjoyment
,
and
possession
of
them
may
be
to
the
glory
of
God
,
the
good
of
the
Church
,
and
our
owne
;
thus
for
health
,
wealth
,
peace
,
riches
,
children
,
and
such
like
not
necessary
,
but
secundary
,
yet
good
blessings
.
1.
Want
we
wisedome
,
whereby
to
consider
our
latter
end
,
Deut.
32.
29.
To
shun
every
evill
way
,
Pro.
2.
To
frame
our
lives
according
to
the
Word
of
God
,
2
Tim.
3
5.
To
live
precisely
,
Ephes.
4.
15.
To
improve
all
occasions
of
doing
good
,
Col
4.
5.
Pray
,
1
King
.
3.
9.
Psal.
90.
12.
Iam.
1.
5.
Doth
any
want
wisdome
,
let
him
ask
,
&c.
2.
Would
wee
have
the
creatures
of
God
,
and
all
our
courses
sanctified
,
seasoned
,
and
sweetned
to
us
,
that
in
the
use
of
them
Sathan
may
not
surprise
,
and
supplant
us
?
Pray
,
1
Tom.
4.
5.
every
creature
of
God
is
sanctified
by
the
Word
and
prayer
.
3.
Would
wee
have
remission
of
sinnes
,
and
the
same
certainely
assured
to
us
,
and
thereby
our
reconciliation
with
God
?
Pray
.
Hos.
14.
2.
Turne
unto
the
Lord
,
and
say
.
Take
away
iniquity
,
and
receive
us
graciously
,
Mat.
7.
7.
4.
Would
we
be
sufficiently
fortified
and
furnished
against
the
force
,
and
fraud
,
and
fury
of
all
infernall
fiends
;
yea
so
that
,
although
they
sift
us
,
our
faith
may
not
faile
;
although
they
buffet
us
,
Gods
grace
may
bee
sufficient
for
us
?
Pray
.
Luke
22.
31.
I
have
prayed
,
&c.
2
Cor.
12.
8.
I
besought
,
&c.
5.
Would
wee
bee
furnished
with
the
spirit
of
the
Lord
,
the
spirit
of
wisdome
,
understanding
,
the
spirit
of
counsell
,
and
might
,
Isa.
11.
2
?
Pray
.
Luk.
11.
13.
How
much
more
shall
your
heavenly
father
give
the
holy
spirit
to
them
that
aske
him
.
6.
Would
we
remove
judgements
inflicted
,
or
prevent
them
being
threatned
?
Pray
.
Iam.
3
13.
Is
any
afflicted
lot
him
pray
.
Ieremy
26.
19.
H●zekiah
be
sought
,
&c.
7.
Would
we
have
the
power
and
predominance
of
sin
,
and
the
same
subdued
and
suppressed
in
us
,
and
our
corruptions
conquered
?
Pray
.
Psal.
9
13.
Cleanse
me
from
secret
sinnes
,
keepe
me
that
presumptuous
sins
prevaile
not
over
me
.
119.
133.
Let
not
any
iniquity
have
dominion
over
me
.
8
Would
we
have
our
daily
wants
supplied
,
or
recompensed
to
us
?
Pray
.
Iam.
1.
5.
If
any
lacke
,
&c.
and
it
shall
bee
given
him
.
9.
Would
wee
have
our
whole
life
continually
sanctified
,
and
wee
comfortably
prepared
for
a
better
?
Pray
.
Phil.
1.
19
,
20.
10.
Would
we
preserve
,
cherish
,
and
strengthen
all
spirituall
graces
in
us
?
Pray
.
Col.
1.
9
We
do
not
cease
to
pray
and
desire
that
you
might
be
filled
with
the
knowledge
of
his
will
in
all
wisdome
and
spirituall
understanding
.
11.
Would
we
obtaine
,
and
enjoy
and
good
?
Pray
.
Ioh.
16.
23.
Whatsoever
you
shall
aske
the
father
in
my
name
,
he
will
give
it
you
.
Secondly
,
This
is
a
soveraigne
salve
for
every
sore
.
1.
It
stopt
,
and
stayed
those
many
dreadfull
,
and
distressing
plagues
in
Egypt
.
2.
It
tooke
away
,
and
turned
the
contagious
incurable
leprosie
of
Miriam
into
perfect
sanity
,
Num.
12.
13.
3.
It
effectually
healed
the
weake
,
and
withered
hand
of
wicked
Ieroboam
,
1
King
.
13
6.
4.
It
restored
Publius
to
former
health
when
he
lay
sick
of
a
fever
,
and
of
a
bloudy
flixe
,
Act.
28.
8.
Thirdly
,
This
hath
effected
,
and
brought
to
passe
wonderfull
,
and
extraordinary
things
.
1.
It
hath
obtained
victory
in
battell
,
2
Chron.
14.
11.
20.
6.
2.
It
caused
those
two
great
lights
in
the
firmament
,
which
continually
run
with
incredible
swiftnesse
,
and
celerity
to
stand
still
,
Iosh.
10.
13.
in
the
midst
of
heaven
about
a
whole
day
,
that
Gods
people
might
be
avenged
of
their
enemies
.
3.
It
occasioned
the
solid
and
stable
earth
to
shake
;
as
a
signe
and
testimony
of
Gods
love
and
favour
of
his
loving
and
gracious
presence
to
his
children
,
Act.
4.
31.
16.
26.
4.
It
quenched
that
raging
and
furious
fire
,
which
was
kindled
by
the
fierce
anger
of
the
Lord
by
meanes
of
their
sinnes
,
and
wastingly
consumed
the
people
in
Taberah
,
Numb.
11.
3.
Fourthly
,
This
is
of
extraordinary
efficacie
and
power
in
all
things
,
as
an
Vnicornes
horne
to
expell
,
and
take
away
the
pollution
and
poison
,
the
harme
and
hurt
from
every
thing
;
a
Physitian
in
sicknesse
,
in
every
strife
a
Lawyer
.
Fiftly
,
This
is
of
such
force
and
strength
,
that
nothing
is
,
or
can
bee
more
powerfull
,
it
prevaileth
over
men
,
over
Angels
,
Hos.
12.
4.
over
Divels
,
Matth.
17.
21.
and
with
God
,
2
Kin.
20.
3.
Sixthly
,
This
is
a
sure
messenger
,
which
will
not
,
cannot
be
hindred
:
a
sure
friend
,
which
will
never
faile
,
and
a
puissant
prevailer
in
the
courts
of
heaven
,
Zach.
13.
9.
Lament.
3.
56.
Matth.
7.
8.
1.
For
the
Lord
our
God
is
a
hearer
of
prayers
,
if
pious
,
and
rightly
performed
,
Deut.
4.
7.
Psal.
65.
2.
O
thou
that
hearest
prayers
.
He
hath
pawn'd
and
plighted
his
word
and
promise
,
which
is
yea
and
Amen
,
to
grant
the
petitions
of
gratious
suitors
,
Psal.
50.
15.
2.
For
the
Lord
Iesus
who
offered
himselfe
for
us
will
certainely
offer
our
prayers
for
us
.
3.
For
the
spirit
of
God
helpes
our
prayers
,
wee
by
him
crying
Abba
Father
.
1.
We
therefore
having
the
aide
and
assistance
of
Gods
spirit
to
frame
our
petitions
,
we
being
not
able
to
be
our
owne
Messengers
.
2.
We
having
the
intercession
of
our
blessed
Saviour
,
who
sealeth
our
prayers
with
his
owne
.
3.
We
having
the
gracious
,
and
gladsome
promise
of
our
good
God
,
with
whom
is
no
variablenesse
,
nor
the
least
shadow
of
changing
.
4.
And
it
being
the
nature
of
God
to
heare
prayers
.
Prayer
must
needs
be
successefull
and
speeding
,
powerfull
and
prevailing
.
Say
not
beloved
brethren
;
wicked
men
,
and
prophane
persons
,
Object
.
1
who
never
pray
;
prosper
,
and
are
glad
,
their
eyes
swell
with
fatnesse
,
&c.
Psal
73.
For
their
favours
,
and
felicities
are
but
fickle
,
and
fading
,
Answ.
maimed
,
and
momentany
,
not
needfull
and
principall
,
onely
secondary
good
things
not
worth
the
asking
in
comparison
of
the
many
matchlesse
mercies
,
and
invaluable
favours
,
which
God
vouchsafes
to
those
who
faithfully
and
fervently
call
upon
him
:
for
1.
Admit
they
are
cunning
and
skillfull
men
,
furnished
with
all
indowments
of
art
,
and
nature
to
manage
with
dexterity
,
and
discretion
even
to
admiration
,
and
astonishment
the
great
and
weightiest
pollicies
,
and
imployments
of
a
state
like
Achitophel
wonderfull
in
such
wisedome
,
2
Sam.
16.
23.
To
discourse
,
dispute
,
and
determine
learnedly
and
profoundly
of
knotty
Elenches
,
and
subtill
Sophismes
,
of
matters
Ethicall
,
Physicall
,
Metaphysicall
,
of
all
created
beings
having
breath
or
being
in
the
great
universall
world
:
of
the
earths
center
and
circumference
,
its
massines
and
magnitude
,
its
variety
of
fruits
and
flowers
,
mines
,
mettals
,
corne
,
and
cattell
;
inhabited
,
and
unhabitable
places
;
of
the
seas
spatiousnesse
,
and
profundity
,
of
its
storming
surges
,
its
intricate
ebbing
and
flowing
;
of
the
number
and
nature
of
many
,
if
not
the
most
of
those
supreame
starry
bodies
;
of
the
spheres
and
planets
;
of
the
first
moover
,
the
first
matter
,
the
being
of
beings
,
and
the
chiefest
good
with
Aristotle
,
that
prime
,
and
principall
of
Philosophers
.
To
frame
ordinarily
as
eloquent
speech
deck'd
with
all
the
necessary
and
garnishing
ingredients
of
rhetoricall
oratory
,
as
ever
did
admired
Cicero
.
Yet
what
is
all
this
without
the
saving
knowledge
of
God
,
and
Christ
,
wherewith
Gods
pious
petitioners
are
enriched
,
1
Cor.
1.
5.
you
are
enriched
in
all
knowledge
,
&c.
and
abound
,
2
Cor.
8.
7
?
Even
dung
,
and
drosse
,
Phil.
3.
8.
1.
That
so
delightfull
,
and
desired
knowledge
differenceth
not
from
wicked
men
,
Mat.
11.
25.
1
Cor.
1.
26.
This
,
though
deformed
and
defaced
,
doth
.
Marke
4.
11.
2.
That
is
no
solid
,
and
substantiall
,
comfortable
and
cordiall
cause
of
rejoycing
.
This
is
,
Ier.
9.
24.
3.
That
is
not
life
eternall
.
This
is
.
Ioh.
17.
3.
2.
Admit
their
bodies
were
deck'd
with
beauty
,
and
lovelinesse
farre
surpassing
that
of
Ioseph
,
and
Absolom
,
yea
of
all
the
formes
and
faces
which
ever
man
fancied
,
or
God
fashione●
;
were
furnished
with
the
strength
and
abilities
of
Goliah
and
Sampson
indued
with
the
utmost
heroicall
fortitude
and
valour
of
the
worlds
Worthies
;
clad
with
the
most
curious
,
and
costly
clothing
the
art
of
man
can
frame
or
fashion
;
fed
with
the
choicest
cates
of
art
,
and
nature
,
and
every
waies
as
happy
in
such
respects
as
heart
can
wish
;
yet
all
these
are
but
fond
felicities
,
beautifying
,
and
delighting
onely
the
tabernacles
,
and
temples
of
their
fordid
and
sinfull
,
poore
and
pined
,
loathsome
,
and
unlovely
soules
;
the
matter
of
these
tabernacles
being
base
dust
,
earth
,
and
ashes
;
the
state
mutable
,
and
the
continuance
short
,
and
momentany
:
for
they
must
bee
dissolved
,
and
then
all
their
pompe
will
take
her
leave
,
leaving
them
helplesse
,
and
unlovely
to
turne
to
rottennesse
,
and
corruption
,
and
their
poore
neglected
soules
to
never
ending
,
and
easelesse
torments
of
tormenting
Tophet
,
where
their
worme
never
dieth
,
and
their
fire
is
not
quenched
,
&c.
Whereas
those
who
are
sincere
suiters
,
and
suppliants
to
the
God
of
heaven
.
Their
soules
are
beautified
and
made
blessed
with
the
rich
robes
of
Christs
righteousnesse
,
the
saving
graces
of
Gods
spirit
,
which
are
necessary
to
salvation
,
farre
more
adorning
then
all
outward
ornaments
whatsoever
,
Psalme
49.
8.
1
Pet.
3.
3
,
4.
Their
soules
are
strengthened
,
enriched
,
cleansed
,
and
fed
to
life
eternall
;
yea
so
that
they
live
,
and
die
comfortably
,
and
contentedly
;
and
after
their
earthly
tabernacles
are
dissolved
,
they
have
a
building
in
heaven
not
made
with
hands
,
2
Cor.
5.
1.
Say
not
beloved
brethren
,
many
good
men
have
prayed
,
Object
.
2
as
David
for
his
child
;
Samuel
for
Saul
;
Paul
for
the
removing
the
messenger
of
Satan
which
buffeted
him
,
and
did
not
prevaile
;
therefore
prayer
is
not
availeable
,
not
fruitfull
.
For
prayer
rightly
performed
is
ever
prosperous
and
successefull
Answ.
1
either
obtaining
the
thing
sued
and
sought
for
,
or
ability
to
want
,
or
goe
without
it
,
2
Cor.
12.
or
something
else
which
is
equivalent
,
if
not
farre
surpassing
.
David
lost
indeed
the
child
,
but
the
Lord
sent
him
in
lieu
thereof
a
Salomon
.
The
Lord
doth
not
denie
because
he
differs
:
the
petitions
●
of
his
people
are
not
denied
because
it
is
the
good
will
and
pleasure
of
God
to
deferre
to
give
the
full
enjoyment
of
things
prayed
for
.
But
the
causes
wherefore
he
doth
delay
our
desires
,
deferre
and
put
off
,
our
petitions
are
First
,
Either
in
regard
of
the
wicked
,
to
astonish
and
affright
ungodly
men
from
their
presumptuous
perswasions
of
late
repentance
,
and
their
abominable
abuse
of
Gods
patience
,
and
forbearance
;
and
so
to
make
them
the
more
inexcusable
at
the
last
day
:
for
by
this
dealing
with
his
dearest
darlings
the
LORD
doth
manifest
that
a
sleight
and
slender
LORD
have
mercy
on
mee
;
or
LORD
open
to
us
,
is
not
availeable
at
the
throne
of
grace
,
but
assiduous
attendance
,
constancy
,
and
continuance
in
crying
and
calling
unto
GOD
,
Luk.
18.
1.
Secondly
,
In
regard
of
his
children
themselves
1.
Sometimes
to
chasten
,
and
correct
their
wants
and
weakenesses
in
prayer
,
as
namely
their
want
of
knowledge
,
Matth.
20.
22.
for
they
should
pray
with
understanding
,
1
Cor.
14.
14.
Their
want
of
faith
,
Iames
1.
6
,
7.
Their
want
of
fervency
,
Iames
5.
16.
Their
want
of
humility
,
Luke
18.
11
,
12.
Want
of
constancy
,
Luke
11.
Their
want
of
obedience
,
Zach.
7.
11
,
12.
Their
want
of
sincerity
,
Psal.
66.
18.
And
so
to
make
them
fitter
for
such
favours
and
mercies
they
pray
for
.
2.
Or
to
make
his
gifts
more
acceptable
to
us
,
and
us
better
esteeme
,
and
more
highly
to
prise
Gods
peculiar
mercies
,
and
prayer
by
which
they
are
procured
:
things
dearely
bought
,
are
dearely
beloved
;
things
hardly
procured
are
highly
prised
;
the
rarity
of
favours
makes
them
remarkable
,
the
commonnesse
of
comforts
causeth
too
often
contempt
;
peace
after
warre
,
a
sun-shine
day
after
tempestuous
troublesome
weather
,
plenty
after
scarcity
,
how
welcome
?
whereas
when
they
have
long
time
continued
they
are
little
regarded
,
if
not
much
contemned
,
we
too
much
thirsting
after
variety
and
change
;
and
loathing
too
much
(
for
the
least
is
too
much
)
long
lasting
benefits
.
That
therefore
we
may
not
deeme
and
estimate
such
blessings
to
be
of
course
,
and
not
of
kindnesse
,
but
might
the
more
honour
God
the
giver
,
and
highly
value
the
benefits
bestowed
,
it
is
the
good
will
,
and
pleasure
of
our
gracious
God
to
have
us
waite
when
wee
have
prayed
for
his
gracious
performance
.
3.
To
exercise
our
graces
;
faith
,
patience
,
hope
,
and
constancy
are
tried
,
imployed
,
and
improved
by
Gods
delaying
,
and
our
expecting
.
These
make
us
cry
louder
,
and
knocke
harder
at
the
gates
of
mercy
,
and
pray
more
unto
our
heavenly
father
.
Hee
holds
off
to
give
,
that
wee
his
fraile
and
feeble
,
weake
and
stammering
children
by
often
petitioning
may
by
exercise
become
more
expert
:
that
his
gifts
and
graces
in
us
may
bee
more
manifested
to
our selves
,
and
others
,
Matth.
15.
And
because
hee
loves
and
likes
,
desires
and
delights
in
the
prayers
of
his
people
:
As
therefore
those
,
who
are
delighted
in
,
and
ravisht
with
harmonious
melody
,
pay
not
presently
least
they
should
bee
gone
,
but
deferre
to
reward
the
musitians
that
they
might
delight
them
longer
;
Even
so
the
LORD
of
heaven
and
earth
,
much
delighting
in
the
humble
and
hearty
,
faithfull
and
fervent
prayers
of
his
people
,
deferres
to
grant
,
yet
so
that
wee
are
no
loosers
by
our
waiting
:
Hannah
,
Elizabeth
,
and
Sarah
prayed
earnestly
,
and
waited
long
,
the
first
had
a
Samuel
,
the
second
a
Iohn
Baptist
,
and
the
third
an
Isaack
,
for
her
staying
.
Iacob
wrestled
all
night
,
and
in
the
end
hee
got
a
blessing
.
4.
To
prove
our
faith
,
whether
wee
will
seeke
unlawfull
meanes
,
by
gadding
to
the
witch
at
Endor
,
or
the
Idoll
of
Ekron
.
5.
To
make
us
throughly
privie
to
our
owne
infirmities
,
that
wee
may
the
more
heartily
embrace
his
strength
.
6.
To
strengthen
our
devotion
towards
him
,
for
delay
extendeth
our
desires
.
Thirdly
,
Or
in
regard
of
God
himselfe
,
namely
,
to
make
knowne
,
and
manifest
his
1.
Wisedome
,
as
best
knowing
what
is
fittest
for
us
.
2.
Iustice
,
being
offended
,
and
correcting
us
hereby
for
our
transgressions
.
3.
Love
,
denying
that
wee
demand
,
that
hee
may
give
us
better
;
or
when
wee
are
better
fitted
for
such
favours
.
4.
Liberty
,
he
not
being
bound
,
but
free
to
give
what
,
and
when
himselfe
pleaseth
.
Say
not
,
beloved
brethren
,
God
is
not
ignorant
,
therefore
Object
.
3
wee
need
not
tell
him
;
hee
is
not
forgetfull
,
wee
need
not
therefore
remember
him
of
our
wants
;
Hee
is
not
carelesse
,
we
need
not
call
upon
him
.
For
Though
he
is
not
ignorant
,
yet
he
will
have
us
tell
him
Answ.
that
which
hee
knowes
,
that
wee
may
acknowledge
his
omniscience
and
give
him
that
part
of
his
glory
.
Though
hee
is
not
forgetfull
,
yet
hee
will
have
us
put
him
in
remembrance
,
that
so
wee
may
acknowledge
his
mindfullnesse
of
us
,
and
stirre
us
up
to
remember
his
promises
.
Though
he
is
continually
carefull
of
us
,
yet
hee
will
bee
often
,
and
earnestly
called
upon
,
and
sollicited
with
our
suits
,
that
so
we
may
exercise
our
faith
,
hope
,
patience
,
and
other
like
gladsome
graces
.
Say
not
,
beloved
brethren
,
God
hath
determined
what
Object
.
4
to
doe
,
decreed
what
to
give
;
therefore
prayer
is
bootlesse
,
and
unprofitable
.
1.
For
wee
are
to
walke
according
to
the
revealed
will
Answ.
of
God
,
which
enjoynes
us
often
and
earnestly
to
pray
,
and
not
to
peepe
,
and
prie
into
the
hidden
and
inscrutable
secrets
of
the
Almighty
.
2.
Though
his
decrees
are
not
changeable
;
yet
wee
see
,
and
sensibly
know
that
his
dealings
are
changeable
in
divers
things
,
as
in
turning
of
blessings
into
curses
,
&c.
3.
Though
his
everlasting
decree
is
unchangeable
,
yet
his
temporary
conditionall
decree
may
be
altered
.
4.
Though
wee
cannot
perhaps
obtaine
the
benefit
wee
desire
;
yet
we
shall
get
as
good
,
or
a
better
,
and
so
be
no
loosers
but
gainers
.
But
reason
,
and
resolve
thus
,
or
after
the
like
manner
.
1.
Is
our
GOD
so
good
and
gracious
as
to
give
good
things
to
them
that
aske
him
,
Matth.
7.
11.
Is
hee
so
omnipotent
and
almighty
,
that
hee
can
doe
what
hee
will
,
Psalm●
115.
3.
Doth
his
providence
dispose
and
order
all
things
,
even
to
the
haires
of
our
heads
,
and
the
falling
of
Sparrowes
?
Hath
hee
strictly
enjoyned
,
and
straightly
commanded
us
to
pray
,
Psalme
50.
15.
Hath
hee
gratiously
promised
,
that
those
who
aske
shall
have
,
seeke
shall
finde
,
Matth.
7.
7.
Is
hee
so
willing
to
grant
,
that
his
eares
are
open
to
heare
the
cry
of
the
righteous
,
Psal.
34.
15.
And
is
he
ready
to
grant
before
wee
aske
?
Isa.
65.
24.
2.
Is
prayer
acceptable
with
GOD
in
the
courts
of
heaven
,
1
Timothy
2.
1
,
2.
Is
it
availeable
even
so
to
admiration
,
that
it
shields
,
and
succours
,
and
safe-guards
us
against
the
Divell
,
Ephesians
6.
That
it
obtained
victories
,
remooved
Leprosies
,
cured
Plagues
,
recovered
health
,
stayed
the
Sunne
in
the
firmament
,
&c.
That
it
sanctifieth
every
thing
,
takes
away
the
hurt
of
evill
,
sweetneth
all
distresses
,
is
a
sure
refuge
in
time
of
danger
,
and
brings
salvation
.
First
,
Then
surely
wee
will
not
with
the
prophane
praverlesse
Atheist
neglect
this
sweet
,
and
soveraigne
sacrifice
of
profitable
,
and
prevailing
prayer
;
for
in
so
doing
wee
should
leave
our selves
without
excuse
,
we
should
demonstrate
an
absence
of
grace
,
and
GODS
spirit
in
our
hearts
,
wee
should
loose
all
faculty
of
prayer
,
and
deprive
our selves
of
innumerable
comforts
in
troubles
,
and
of
conquests
over
our
corruptions
and
Sathans
conflicts
.
Secondly
,
Then
surely
wee
will
not
dare
to
perplexe
and
persecute
GODS
peculiar
people
,
whose
prayers
,
yea
whose
groanes
and
sighes
are
so
forcible
and
effectuall
with
the
LORD
of
heaven
,
who
is
both
able
,
willing
,
and
ready
prest
to
deliver
and
defend
them
from
the
depth
of
distresses
,
and
to
execute
vengeance
upon
their
persecutours
.
Thirdly
,
Then
surely
wee
will
not
dread
,
nor
bee
dismayed
with
the
terrible
assaults
,
furious
attempts
,
and
dreadfull
temptations
of
Satan
;
nor
with
the
frownes
,
furious
rage
,
and
irefull
menaces
of
his
instruments
;
Since
prayer
is
so
powerfull
,
finde
wee
a
heart
to
pray
,
God
hath
an
eare
to
heare
,
and
a
hand
to
helpe
.
Hee
heard
rebellious
and
disobedient
Israel
asking
a
King
.
Egiptian
1
Sam.
8.
Hagar
for
her
scoffing
Ishmael
.
Moses
his
servant
,
intreating
Gen.
21.
17.
for
rebellious
,
slubborne
,
and
hard-hearted
Pharoah
.
The
Prophet
praying
for
cruell
,
contradicting
,
Exod.
7.
8.
and
contemning
Ieroboam
.
And
will
hee
not
heare
mee
1
King
.
13.
a
Saint
?
a
Sonne
?
and
for
my selfe
?
Certainely
hee
will
.
Fourthly
,
Then
surely
wee
will
be
carefull
,
and
circumspect
that
wee
pray
not
amisse
;
for
otherwise
wee
may
aske
,
and
not
receive
,
Iames
4.
3.
What
man
,
except
strangely
foolish
,
if
not
strongly
frantique
,
knowing
that
a
petition
rightly
penned
,
or
pronounced
to
his
dread
Soveraigne
was
of
force
to
frustrate
all
his
enemies
malicious
machinations
against
him
;
to
procure
and
purchase
more
mercies
then
his
tongue
could
crave
,
or
his
heart
wish
;
to
winde
himselfe
into
,
and
linke
himselfe
fast
for
ever
in
his
Princes
favour
,
would
not
prepare
to
put
up
the
same
with
premeditation
and
advisement
,
least
by
his
precipitate
inconsideratenesse
hee
not
onely
loose
all
those
transcendently
excellent
expected
clemencies
and
kindnesses
,
but
also
incense
with
insatiable
rage
and
fury
his
displeased
Soveraigne
?
And
shall
we
carelessely
and
customarily
,
formally
and
for
fashion
only
,
idly
,
or
indecently
,
faintly
or
faithlessely
,
sinfully
and
not
sincerely
pray
?
Since
God
heareth
not
sinners
,
Iohn
9.
31.
neither
can
abide
their
prayers
who
live
in
their
sinnes
,
Isa.
1.
15.
Since
the
prayers
of
wicked
men
are
abomination
to
the
Lord
,
Pro.
15.
8.
And
if
wee
regard
iniquity
in
our
hearts
,
God
will
not
heare
us
,
Psalme
66.
18.
Shall
wee
I
say
so
sleightly
,
superficially
,
and
sinfully
,
so
carelessely
,
corruptly
,
and
unconscionably
practise
this
pious
duty
of
prayer
,
as
to
displease
,
and
dishonour
God
;
to
disgrace
,
and
damnisie
our selves
;
and
not
rather
by
a
serious
,
sound
,
and
sincere
performance
of
the
same
purchase
,
and
procure
honour
to
God
,
happinesse
to
our selves
,
glory
to
God
,
grace
,
and
goodnesse
to
our
owne
soules
?
5.
Pray
we
therefore
First
,
With
premeditation
,
taking
unto
us
words
,
H●s
.
14.
2.
and
powring
out
our
meditations
before
the
Lord
,
Psal.
102.
1.
As
meditation
ought
to
goe
before
speech
in
preaching
;
so
ought
it
in
prayer
also
.
The
heart
ought
to
proceede
and
goe
before
the
mouth
in
pious
performances
,
Psal.
19.
14.
Let
the
words
of
my
mouth
,
and
the
meditations
of
my
heart
,
&c.
Matth.
12.
25.
A
good
man
out
of
the
good
treasure
of
his
heart
bringeth
forth
good
things
.
As
filling
goeth
before
emptying
of
vessels
,
so
the
heart
,
soule
,
minde
,
and
spirit
in
prayer
must
first
bee
filled
with
good
thoughts
,
motions
,
desires
,
meditations
,
and
affections
.
Prayer
therefore
is
no
lip
labour
,
nor
a
lasie
worke
;
but
painefull
,
even
a
breaking
up
of
a
mans
heart
,
and
a
powring
out
of
his
soule
.
Whether
wee
pray
,
or
preach
(
saith
one
)
wee
ought
not
to
come
wildly
,
and
unadvisedly
to
those
sacred
workes
,
beating
the
a
〈…〉
with
empty
words
,
and
seeking
our
matter
up
and
downe
,
as
Saul
his
fathers
asses
;
but
furnished
,
and
prepared
to
our
businesse
with
sufficient
meditation
.
I
never
shall
perswade
my selfe
that
the
exactest
industrie
which
either
tongue
or
pen
can
tak●
in
the
handling
of
his
work●s
can
displease
God
.
Have
we
therefore
such
fore-hand
thinking
meditations
which
concerne
1.
Our
miseries
,
pressures
,
and
distresses
.
2.
Our
manifold
sins
and
iniquities
,
occasioning
the
same
,
yea
deserving
all
Gods
judgements
threatned
or
inflicted
,
That
from
these
two
may
flow
contrition
for
sin
,
hatred
and
indignation
against
the
same
.
3.
Gods
anger
arising
of
them
,
and
his
strict
justice
provoked
by
the
same
,
these
meditations
procuring
and
producing
feare
,
dread
,
and
reverence
of
the
divine
Majesty
.
4.
Gods
mercifull
promises
,
and
gracious
properties
,
these
forcing
and
filling
the
faithfull
and
feeble
soule
with
faith
,
hope
,
joy
,
and
comfort
,
Psal.
77.
6
,
7
,
8.
Secondly
,
With
those
necessarie
ingredients
of
purity
,
Society
of
Saints
,
p.
141.
&c.
(
for
tainted
affections
will
marre
good
Orisons
)
of
which
I
have
spoken
in
my
Discourse
of
the
Society
of
Saints
.
Thirdly
,
And
with
a
dutifull
and
diligent
marking
and
observing
the
fruit
,
and
event
of
our
prayers
:
not
dealing
with
our
petitions
as
fooles
and
children
doe
with
stones
and
such
like
toyes
darting
and
slinging
them
into
the
ayre
,
not
regarding
what
becomes
of
them
,
or
how
they
fall
:
But
like
wise
,
and
wary
suiters
in
Kings
courts
,
who
oft
renue
againe
and
againe
their
petitions
,
and
alwaies
waite
and
expect
whether
they
shall
speed
,
And
if
not
,
why
1.
That
not
finding
such
desired
successe
as
wee
wished
and
expected
,
our
prayers
not
prevailing
as
we
supposed
,
we
may
imitating
the
Saints
of
God
in
like
case
1.
Be
feelingly
sensible
of
such
repulse
,
and
mournefully
grieve
and
sorrow
for
the
same
.
Psal.
28.
●
.
least
if
thou
hear●
not
I
become
,
&c.
2.
Submissively
discusse
,
and
humbly
desire
to
know
the
cause
of
the
Lords
forsaking
us
,
Psal.
.
●2
.
1.
My
God
,
my
God
,
why
,
&c.
3.
Diligently
si●t
our selves
,
and
search
out
the
cause
(
with
Saul
imitable
in
this
)
why
God
doth
not
graciously
answer
us
,
1.
Sam
14.
28.
4.
Resolutely
resolving
to
renounce
and
for
ever
to
relinquish
that
make-bate
betweene
God
and
us
,
though
it
be
a
darling
delightfull
Ionathan
,
1
Sam.
14.
39.
5.
And
having
found
out
this
troubler
of
our
peace
,
and
hinderer
of
our
prayers
mortifie
the
same
without
mercy
or
compassion
,
v.
44.
Iosh.
7.
25.
Thus
searching
,
and
trying
our
waies
,
as
to
turne
againe
to
the
Lord
,
Lament.
3.
40.
And
that
perceiving
by
experience
our
poore
petitions
and
weake
prayers
to
find
gracious
and
favourable
acceptance
at
the
throne
of
grace
,
and
to
have
prospering
successe
,
we
may
be
instigated
,
enlivened
,
and
inflamed
1.
To
glorifie
,
and
give
honour
to
our
good
and
gracious
God
,
Psal.
50.
15.
2.
To
forsake
,
and
for
ever
to
abandon
the
service
,
yea
slavery
of
sin
,
and
the
Satanicall
society
of
sinfull
sonnes
of
Beliall
,
Psal.
6.
8.
the
profest
enemies
of
the
Lord
Iehovah
.
3.
To
love
the
Lord
,
who
hath
beene
so
favourable
as
to
heare
our
voice
and
our
supplications
,
Psal.
116.
1.
4.
And
to
be
more
resolute
,
and
ready
to
pray
:
good
pay
encourageth
to
worke
cheerefully
and
constantly
.
Liberall
,
and
bountifull
benefactours
win
,
and
allure
constant
,
and
continuall
cravers
.
The
Lords
readinesse
to
heare
did
animate
David
,
and
should
us
likewise
to
persist
resolutely
and
constantly
in
prayer
,
Psal.
116.
2.
SECT.
2.
Why
we
should
pray
for
Kings
and
all
that
are
in
authority
,
and
for
what
,
why
for
Pastours
and
for
what
,
why
for
our
Children
,
and
why
also
for
enemies
.
THus
pray
we
not
onely
for
our selves
,
but
also
for
all
men
,
1.
Tim.
2.
1.
namely
which
are
capable
of
such
gifts
,
graces
,
and
good
things
which
we
pray
for
:
Three
sorts
are
uncapable
of
the
graces
Gods
people
petition
principally
for
.
To
wit
,
The
damned
in
hell
.
The
dead
in
Christ
,
and
the
desperate
impenitent
sinner
,
who
sins
the
sin
against
the
Holy
Ghost
,
and
therefore
these
are
not
to
be
prayed
for
.
1.
The
damned
are
capable
of
no
grace
,
no
good
,
no
mercy
,
no
favour
.
Dives
desired
but
one
drop
of
water
to
comfort
and
coole
his
tongue
burning
and
broiling
in
those
intollerable
and
infernall
flames
,
and
could
not
obtaine
so
small
a
favour
.
2.
The
dead
in
Christ
are
destitute
of
no
grace
,
goodnesse
,
freedome
,
favour
,
honour
,
or
happinesse
,
they
enjoying
to
all
eternity
such
and
so
many
glorious
blessednesses
,
that
the
heart
of
man
cannot
conceive
or
imagine
,
much
lesse
can
the
tongue
of
men
and
Angels
expresse
,
and
declare
the
same
.
To
pray
for
the
first
sort
of
these
is
frivolous
,
and
fruitlesse
.
To
pray
for
the
latter
is
needlesse
,
and
unnecessary
;
and
impossible
to
doe
good
to
either
.
To
pray
therefore
for
either
is
sinfull
,
and
unlawfull
;
because
unnecessary
and
unprofitable
,
because
it
is
not
of
faith
:
for
faith
,
and
every
article
of
faith
must
be
grounded
upon
Gods
Word
and
Canonicall
Scripture
.
But
to
beleeve
that
the
dead
are
to
be
prayed
for
is
not
grounded
on
the
sacred
Word
of
God
,
there
being
in
the
Canonicall
Scripture
to
warrant
the
same
neither
Testimony
or
precept
,
Example
or
practise
,
Promise
of
reward
,
nor
punishment
threatned
for
the
neglect
thereof
.
Therefore
such
prayer
is
Impious
,
because
no
where
warrantable
.
Hurtfull
(
because
sinfull
)
to
the
petitioner
.
Needlesse
if
in
heaven
.
Vnprofitable
if
in
hell
.
Impossible
to
doe
good
wheresoever
therefore
not
of
faith
,
and
utterly
unlawfull
.
3.
The
desperate
living
capable
of
some
earthly
,
corporall
,
temporall
favours
:
but
of
no
heavenly
,
spirituall
,
or
eternall
grace
,
we
may
not
pray
for
any
such
in
their
behalfe
,
but
onely
for
those
other
whereof
they
are
capable
:
thus
Moses
for
Pharaoh
,
the
Prophet
for
Ieroboam
,
1
King
.
13.
6.
Moses
was
so
farre
from
praying
for
,
that
he
prayed
against
the
cursed
conspiratours
,
Numb.
16.
15.
The
Lord
forbids
Samuel
to
mourne
for
Saul
,
1
Sam.
16.
1.
David
prayes
against
the
wicked
,
Psal.
5.
10.
59.
5.
And
Saint
Iohn
telleth
us
there
are
sinners
for
whom
we
should
not
pray
,
1
Ioh.
5.
16.
But
it
being
Gods
prerogative
to
know
who
are
his
,
2
Tim.
2.
19.
and
although
they
doe
oppose
,
God
may
give
them
repentance
to
the
acknowledging
of
the
truth
,
and
to
recover
themselves
,
&c.
2
Tim.
2.
25
,
26.
Take
wee
heed
that
we
pray
not
against
,
no
not
wicked
men
.
1.
Pray
we
may
against
the
cause
of
a
wicked
man
,
not
his
person
,
he
being
a
brother
.
2.
Pray
we
may
against
the
plots
of
private
enemies
against
us
,
not
against
themselves
,
2
Sam.
15.
31.
3.
Pray
we
may
,
and
must
against
the
whole
body
of
Satan
,
Iudg.
5.
31.
Psal.
129.
5.
4.
Pray
we
may
against
some
notorious
member
of
Satan
,
namely
1.
If
not
as
our
,
but
Gods
enemies
,
shunning
carnall
desire
of
revenge
.
2.
If
they
are
knowne
to
be
incurable
.
3.
We
aiming
at
Gods
glory
,
that
it
may
shine
;
his
children
bee
bettered
;
not
simply
wishing
the
destruction
of
the
person
.
5.
Pray
we
may
against
them
conditionally
,
namely
,
rather
that
they
may
perish
,
then
any
longer
reproach
God
by
malice
,
and
hinder
the
salvation
of
many
.
But
to
returne
,
and
proceed
.
Pray
we
for
Kings
,
Princes
,
and
all
such
who
are
in
authority
,
1
Tim.
2.
2.
1.
That
they
may
have
Gods
gracious
favour
,
and
needfull
protection
from
all
evill
.
2.
That
they
may
have
his
good
guidance
,
and
divine
direction
in
all
their
waies
.
3.
That
they
may
abound
in
knowledge
,
prudence
,
wisedome
,
and
discretion
to
know
how
to
goe
in
,
and
out
before
their
people
;
to
understand
how
to
judge
them
,
and
to
discerne
betweene
good
,
and
bad
,
1
King
.
3.
7
,
8.
9.
4.
That
they
may
be
furnished
,
and
fitted
to
doe
judgement
,
and
justice
,
Deut.
1.
13.
Psal.
2.
10.
72.
1.
Give
the
King
thy
judgements
O
God
,
and
thy
righteousnesse
unto
the
Kings
Sonne
.
5.
That
they
may
have
fortitude
,
courage
,
and
upright
severity
to
punish
transgressours
with
fit
penalties
,
Psal.
101.
8.
Pro.
20
8.
6.
That
they
may
have
temperance
,
and
not
be
given
too
much
to
pleasures
,
nor
to
profits
,
Deut.
17.
17.
Pro.
31.
4.
for
these
two
have
perverted
many
,
1
King
.
12.
10.
7.
That
they
may
have
disereet
elemency
to
rule
,
and
reigne
over
their
people
as
their
head
,
doing
them
good
,
and
behaving
themselves
humbly
towards
them
.
8.
That
they
may
be
carefull
of
their
subjects
good
,
ruling
over
them
for
God
,
as
deputies
under
another
King
;
and
therefore
according
to
the
will
of
God
,
that
great
King
commanding
good
,
forbidding
evill
;
being
carefull
not
onely
of
their
bodies
and
estates
,
Gen.
41.
49.
but
also
and
especially
of
their
soules
and
salvation
.
And
therefore
that
they
would
,
1.
Pray
to
God
for
their
subjects
,
2
Sam.
14.
17.
1
Chron.
29.
18.
2.
As
also
exhort
,
provoke
,
and
stirre
them
up
to
religion
,
and
pious
performances
,
Iosh.
3
2
,
6
,
8
,
11.
9.
That
they
may
be
zealous
for
Gods
glory
,
truth
,
and
word
,
such
who
feare
God
;
practising
it
themselves
,
and
seeing
that
it
be
practised
in
their
Courts
and
Countries
.
For
as
well
the
knowledge
as
the
practice
of
a
righteous
life
is
the
speciall
gift
of
God
,
and
therefore
to
be
begged
of
,
and
prayed
for
from
him
.
Likewise
the
knowledge
and
the
practice
of
civill
justice
is
a
singular
gift
of
God
,
by
prayer
therefore
to
be
obtained
.
And
all
Christian
people
are
bound
to
pray
for
their
Princes
and
Governours
,
that
God
would
give
them
the
fore-named
kinds
of
judgement
and
righteousnesse
,
celestiall
and
civill
,
Psal.
7●
,
1.
For
justice
is
so
necessary
in
Governours
supreame
and
subordinate
,
that
S.
Augustine
saith
,
Iustice
being
August
.
lib.
4.
cap.
4.
de
Civit.
Dei.
removed
,
what
are
kingdomes
save
great
robberies
?
—
A
certaine
Pirate
being
taken
,
answered
Alexander
the
great
elegantly
and
truly
;
For
when
the
King
had
asked
the
man
wherefore
he
was
so
noysome
to
the
seas
?
He
with
a
bold
stontnesse
answered
,
and
why
are
you
so
dangerous
to
the
world
?
But
because
I
do
it
with
a
little
ship
am
called
a
theefe
;
because
you
with
a
great
fleet
are
called
an
Emperour
.
And
S.
Ambrose
Ambros
.
de
paradiso
.
cap.
3.
makes
this
equivalent
to
all
other
vertues
,
saying
,
Where
wisdome
is
,
there
oftentimes
is
malice
▪
Where
fortitude
,
there
oft
times
is
anger
.
Where
temperance
,
there
is
envy
.
Where
upright
dealing
or
justice
is
,
there
are
all
vertues
.
The
reasons
to
inforce
people
thus
to
pray
in
the
behalfe
of
Motives
.
their
Kings
,
Princes
,
and
others
in
authority
,
are
of
great
variety
and
validity
,
plentifull
and
prevalent
,
many
and
of
great
moment
.
1.
Thus
to
do
is
the
prescript
and
command
of
our
good
A
praecept●
and
gracious
God
,
our
supreme
and
soveraigne
Lord
,
Jer.
29.
7.
Seeke
the
peace
of
Babylon
,
and
pray
unto
the
Lord
for
it
.
1
Tim.
2.
1.
Pray
for
Kings
,
and
all
in
authority
,
&c.
2.
Thus
doing
we
imitate
the
pious
practises
of
Gods
holy
Ab
exemplo
.
ones
whom
we
ought
to
follow
as
they
followed
Christ
.
We
all
(
saith
Tertullian
)
pray
alwaies
for
all
Emperours
,
that
they
Tertul.
Apol.
cap.
30.
p.
60
1.
may
have
a
long
life
,
a
quiet
government
,
a
safe
family
,
strong
armies
,
a
faithfull
counsell
,
an
honest
people
,
a
quiet
countrey
,
and
whatsoever
are
desired
of
men
and
Caesar
.
Yet
were
Emperours
in
those
times
tyrannicall
persecutours
.
How
unlike
are
the
unchristian
tenets
and
diabolicall
damnable
practises
of
our
adversaries
the
Papists
to
these
of
the
ancient
Fathers
and
the
Primitive
Christians
.
Heare
one
of
them
speake
,
Ioannes
Marian.
de
Rege
&
Reganstat
cap.
6.
pag.
33
,
34.
Mariana
in
a
booke
of
his
dedicated
to
Philip
the
third
King
of
Spaine
,
printed
by
authority
.
He
commends
the
fact
of
Iames
Clement
a
Dominican
Frier
killing
Henry
the
third
King
of
France
,
calling
it
a
renowned
constancy
of
heart
,
a
memorable
noble
act
—
againe
,
the
King
being
slaine
,
he
raised
to
himselfe
an
excellent
name
—
againe
,
speaking
of
the
weaknesse
of
his
body
,
he
saith
,
a
greater
power
did
strengthen
his
forces
and
courage
.
Before
he
saith
,
that
the
Monk
was
resolved
by
their
Divines
with
whom
he
consulted
,
that
a
tyrant
may
lawfully
be
destroyed
.
And
he
himselfe
saith
in
the
same
Chapter
,
that
if
Princes
oppresse
the
common-wealth
,
if
they
are
intolerable
with
vices
and
filthinesse
,
they
may
not
onely
lawfully
,
but
also
with
praise
and
honour
be
destroyed
.
Excellently
therfore
saith
our
Church
in
a
prayer
,
to
be
said
on
the
fift
of
November
,
Whose
religion
is
rebellion
,
whose
faith
is
faction
,
whose
practice
is
murthering
of
soules
and
bodies
.
3.
This
is
a
matter
of
important
weight
and
urgent
necessitie
;
A
necessarie
.
for
,
1.
No
King
,
Prince
,
or
Potentate
hath
these
gifts
or
graces
of
himselfe
,
but
by
grace
and
inspiration
from
above
,
Iob
32.
8
,
9.
The
inspiration
of
the
Almighty
giveth
understanding
,
great
men
are
not
alwaies
wise
,
Eccl.
3.
16.
5.
8.
10.
5.
Ier.
15.
17.
Every
man
is
brutish
by
his
knowledge
.
2.
None
can
give
these
graces
and
excellent
endowments
but
God
onely
,
who
bestowes
them
upon
those
who
ask
him
,
Iob
38.
36.
Who
hath
put
wisdome
in
the
inward
parts
,
or
who
hath
given
understanding
to
the
heart
!
28.
12.
Where
shall
wisdome
be
found
?
&c.
Whence
then
commeth
wisdome
?
and
where
is
the
place
of
understanding
?
Vers.
20.
God
understandeth
the
way
thereof
,
&c.
23.
It
is
Gods
blessing
which
makes
all
thing
prosperous
and
successefull
,
Ps.
127.
1.
It
is
he
that
giveth
salvation
unto
Kings
,
Psal.
144.
10.
It
is
he
who
leads
in
the
way
of
righteousnesse
in
the
midst
of
the
paths
of
judgement
,
Prov.
8.
20.
A
just
waight
and
ballance
are
the
Lords
,
all
the
waights
of
the
bag
are
his
worke
,
16.
11.
Mans
goings
are
of
the
Lord
,
Prov.
20.
24.
The
Kings
heart
is
in
the
hand
of
the
Lord
as
rivers
of
waters
,
he
turneth
it
whithersoever
he
will
,
Prov.
21.
1.
Yea
every
mans
judgement
commeth
from
the
Lord
,
29.
26.
3.
After
he
hath
given
he
often
takes
away
againe
,
as
from
Saul
,
from
whom
the
Spirit
of
the
Lord
departed
,
and
an
evill
spirit
from
the
Lord
troubled
him
,
1
Sam.
16.
14.
and
withholds
his
grace
of
assistance
,
Iob
12.
20.
He
removeth
away
the
speech
of
the
trusty
,
and
taketh
away
the
understanding
of
the
aged
,
he
powreth
contempt
upon
Princes
,
and
weakeneth
the
strength
of
the
mighty
.
Ier.
51.
57.
I
will
make
drunke
her
princes
and
her
wise
men
,
her
captaines
,
and
her
rulers
,
and
her
mighty
men
,
saith
the
King
whose
name
is
the
Lord
of
hoasts
.
4.
When
these
and
such
like
graces
are
wanting
in
the
government
of
Kings
and
Princes
,
subjects
dare
not
complaine
,
check
,
controll
or
reprove
them
,
Iob
54.
●8
.
Is
it
fit
to
say
to
a
King
thou
art
wicked
?
or
to
Princes
ye
are
ungodly
?
Nec
valent
nec
debent
castigare
.
Subjects
neither
can
nor
ought
to
correct
their
Princes
.
5.
Where
they
be
wanting
,
Kings
and
great
men
are
wicked
,
and
all
things
go
to
wracke
and
ruine
in
a
countrey
and
common-wealth
,
Prov.
11.
11
,
14.
By
the
blessing
of
the
upright
the
city
is
exalted
,
but
it
is
overthrowne
by
the
mouth
of
the
wicked
.
Where
no
counsell
is
the
people
fall
.
29.
4.
The
King
by
judgement
establisheth
the
land
,
but
he
that
receiveth
gifts
overthroweth
it
.
31.
5.
Lest
they
drink
and
forget
the
law
,
and
pervert
judgement
of
any
of
the
afflicted
.
Eccles.
10.
16.
Woe
to
thee
O
land
when
thy
King
is
a
child
,
and
thy
Princes
eat
in
the
morning
.
Lewd
Governours
are
like
leaking
ships
which
drowne
all
.
4.
These
and
such
like
gifts
and
gracious
endowments
Ab
utili
.
do
inestimably
enrich
and
ennoble
the
parties
themselves
with
God
and
man
:
confirme
and
establish
their
Thrones
and
Scepters
,
and
make
their
subjects
unspeakably
gladsome
and
gratefull
.
For
,
1.
A
King
that
sitteth
in
the
throne
of
judgement
chaseth
away
evill
with
his
eye
,
Pro.
20
8.
2.
The
throne
is
established
by
righteousnesse
,
Pro.
16.
12.
Yea
righteousnesse
exalteth
a
nation
,
14.
34.
Take
away
the
wicked
from
before
the
King
,
and
his
Throne
shall
be
established
in
righteousnesse
.
Prov.
25.
5.
The
King
by
judgement
establisheth
the
land
,
Pro.
29.
14.
3.
To
doe
justice
and
judgement
is
more
acceptable
to
the
Lord
than
sacrifice
,
Proverbs
21.
3.
In
these
things
,
namely
,
in
exercising
loving
kindnesse
,
judgement
and
righteousnesse
in
the
earth
,
I
delight
,
saith
the
Lord
,
Ieremie
9.
24.
4.
These
bring
shelter
,
succour
and
safety
to
subjects
,
Isa
32.
16
,
17
,
18.
Then
judgement
shall
dwell
in
the
wildernesse
,
and
righteousnesse
remaine
in
the
fruitfull
field
,
and
the
worke
of
righteousnesse
shall
be
peace
,
and
the
effect
of
righteousnesse
quietnesse
and
assurance
for
ever
;
and
my
people
shall
dwell
in
a
peaceable
habitation
,
in
sure
dwellings
,
and
in
quiet
resting
places
,
Ieremy
7.
5
,
7.
22.
15
,
16.
Did
not
thy
Father
eat
and
drinke
,
and
do
judgement
and
justice
,
and
then
it
was
well
with
him
?
Hee
judged
the
cause
of
the
poore
and
needy
,
and
then
it
was
well
with
him
,
&c.
5.
A
divine
sentence
is
in
the
lips
of
the
King
,
he
shall
not
transgresse
in
judgement
,
Prov.
16.
10.
6.
A
King
that
sitteth
in
the
throne
of
judgement
scattereth
away
all
evills
with
his
eyes
,
Proverbs
20.
8.
A
wise
King
scattereth
the
wicked
,
and
bringeth
the
wheele
over
them
,
Pro.
20.
26.
7.
Mercy
and
truth
preserve
the
King
,
and
his
Throne
is
upholden
by
mercy
,
Pro.
20.
28.
8.
Where
these
gifts
and
graces
are
,
there
is
health
,
strength
,
safety
,
delight
,
and
the
blessing
of
goodnesse
,
Prov.
24.
5
,
6
,
25.
9.
And
so
they
are
a
meanes
likewise
to
prop
up
and
preserve
the
common-wealth
:
For
,
By
a
man
of
understanding
and
knowledge
the
state
of
the
land
shall
bee
prolonged
,
Proverbs
28.
2.
Whereas
,
The
Prince
that
wanteth
understanding
is
a
great
oppressour
,
Proverbs
28.
16.
10.
From
these
do
flow
the
constant
and
comfortable
continuance
of
a
country
,
the
majesty
and
maintenance
of
a
kingdome
,
Pro.
28.
2.
29.
4.
11.
By
meanes
of
these
Princes
and
Potentates
prolong
their
dayes
,
Pro
,
28.
16.
procure
health
,
Pro.
24.
6.
and
prosperity
,
Ier.
22.
15
,
16.
12.
Subjects
live
joyfully
(
as
we
do
this
day
)
rejoycing
when
the
righteous
are
in
authority
,
Pro.
19.
2.
In
peace
,
piety
,
and
honesty
,
1
Tim.
2.
1
,
2.
5.
Diverse
and
dreadfull
are
the
effects
and
consequents
of
Ab
inutili
.
evill
and
unjust
government
.
1.
In
regard
of
the
Governours
.
For
,
1.
They
will
keep
evill
servants
,
Pro.
29.
12.
2.
They
will
transgresse
for
a
trifle
,
Pro.
28.
21.
3.
They
will
pervert
judgement
,
Pro.
17.
23.
31.
5.
4.
They
oppresse
the
poore
,
Pro.
28.
15
,
16.
5.
They
are
in
danger
of
cursing
,
Pro.
24.
24.
6.
They
will
be
contemned
,
Pro.
18.
3.
2.
In
regard
of
the
people
or
subjects
.
For
,
1.
They
shall
sigh
and
mourne
,
Pro.
29.
2
▪
2.
They
shall
feare
and
flie
,
Pro.
28.
28.
3.
They
will
hate
and
curse
,
so
miserably
offend
.
Pro.
24.
24.
4.
They
will
despise
and
contemne
,
so
miserably
offend
.
Pro.
18.
3.
3.
In
regard
of
the
countrey
.
1.
It
shall
be
wofull
,
Eccl.
10.
16.
2.
It
shall
be
destroyed
,
Pro.
29.
4.
3.
It
shall
be
consumed
,
Ier.
21.
12.
Amos
5.
6
,
7.
4.
It
shall
be
desolate
,
Mica
3.
9
,
10
,
11.
Sion
for
your
sake
shall
beplowed
,
&c.
6.
Such
as
the
Princes
and
principall
men
are
,
such
will
the
people
themselves
be
,
either
in
truth
,
or
in
semblance
and
shew
.
If
not
in
practice
,
yet
in
profession
.
For
as
all
inferiour
bodies
are
ruled
by
the
Moone
,
all
the
Starres
are
lightened
or
darkened
by
the
Sun
;
all
celestiall
bodies
caried
as
the
first
mover
,
so
subjects
generally
as
their
Princes
.
As
the
rivers
tast
of
their
fountaines
or
springs
,
so
people
of
their
Princes
properties
.
As
members
are
ruled
by
their
head
,
so
people
by
their
Princes
.
As
children
by
their
parents
,
as
servants
by
their
masters
,
Scilicet
&
vulgus
manant
exempla
regentum
.
so
subjects
by
their
Soveraignes
.
Such
as
is
the
Prince
,
such
will
the
people
be
,
is
an
ancient
saying
.
[
](A08552-e56370-b)a
a
Tales
solentesse
in
Republica
cives
,
quales
sunt
principes
.
Plato
in
Epist.
Citizens
are
wont
to
be
such
in
the
common-wealth
,
as
are
their
Princes
,
saith
Plato
.
[
](A08552-e56420-b)b
b
Solent
plerunque
homines
vitam
princ●pis
intueri
.
Herodian
.
Men
for
the
most
part
do
usually
looke
upon
the
conversation
of
their
Prince
,
saith
Herodian
.
[
](A08552-e56470-b)c
c
Regis
ad
exemplum
totus
componitur
or●is
.
Claudian
.
The
whole
world
is
disposed
to
the
example
of
Kings
,
saith
Claudian
.
It
is
therfore
more
than
needfull
,
of
extraordinary
waight
and
moment
,
and
of
urgent
necessity
,
that
we
should
pray
for
Kings
and
all
in
authority
over
us
.
1.
Not
onely
if
they
were
vile
and
wicked
,
Gen.
20.
7
,
17.
47.
7.
Exod.
8.
30.
1
Sam.
16.
1.
Dan.
6.
21.
1
Tim.
2.
1
,
2.
2.
But
also
that
we
should
powre
out
our
hearts
and
soules
unto
the
Lord
,
that
we
should
be
constant
,
continuall
and
importunate
petitioners
at
the
throne
of
grace
for
our
godly
kings
and
governours
,
Ios.
1.
17.
1
Kin.
1.
3.
Psal.
20.
1.
72.
1
,
15.
and
that
fervently
,
instantly
with
zeal
and
earnestnes
,
for
even
the
strongest
,
the
wisest
,
wealthiest
and
most
godly
Princes
and
Rulers
have
need
of
their
peoples
prayers
for
the
safety
of
their
persons
,
soules
and
bodies
,
as
also
for
the
good
successe
of
their
government
,
Psal.
72.
1
,
15.
118.
25.
What
and
if
therefore
not
onely
diverse
deboist
and
licentious
,
riotous
and
tosse-pot
swinish
drunkards
who
oft
times
drinke
their
wit
out
of
their
heads
,
their
health
out
of
their
bodies
,
and
God
out
of
their
soules
,
had
rather
drinke
day
after
day
,
and
night
after
night
a
whole
moneth
together
the
Kings
Majesties
health
,
than
pray
in
fervency
and
privacy
one
houre
for
the
same
:
But
also
many
more
moderate
men
deem
it
true
devotion
to
drinke
hourely
and
openly
beyond
excesse
for
the
Kings
health
and
welfare
,
and
a
part
of
precisenesse
to
make
a
conscience
of
praying
constantly
and
privately
for
the
same
,
and
therefore
they
for
their
parts
make
drinking
of
healths
a
principall
part
of
their
devotion
and
piety
towards
higher
Powers
,
and
to
go
in
lieu
of
their
prayers
in
private
for
them
,
thinking
they
have
manifested
more
really
and
truly
their
love
,
piety
,
service
and
duty
unto
them
,
and
done
them
more
and
reall
good
honour
and
service
in
carousing
and
quaffing
of
their
healths
,
than
if
they
had
prayed
for
them
:
As
if
great
men
had
more
need
of
healthings
than
of
prayers
,
or
as
if
healths
were
the
best
prayers
they
could
put
up
for
them
,
or
the
best
and
most
acceptable
sacrifices
they
could
offer
up
to
God
in
their
behalfe
.
When
as
in
truth
(
although
many
vilifie
and
upbraid
,
deforme
and
deride
,
scorne
and
scoffe
at
,
disparage
and
disgrace
all
such
who
will
not
roare
and
revell
,
quaffe
and
carouse
,
play
the
good
fellowes
,
in
the
worlds
language
,
and
health
it
,
they
being
reformed
and
reclaimed
from
their
drunken
courses
and
company
,
taunting
and
taxing
them
of
unmannerly
unsociablenesse
,
singular
stoicisme
and
surlinesse
,
disdainfull
and
discontented
discourtesie
and
degenerousnesse
,
proud
and
pragmaticall
peevishnesse
,
rusticall
rudenesse
,
coy
and
uncomplementall
clownishnesse
,
humourous
and
scrupulous
perversnesse
,
of
factious
indiscreet
over-scrupulous
precisenesse
)
these
heathenish
healths
are
but
the
panders
,
bawds
and
attendants
to
intemperance
,
excesse
and
drunkennesse
.
These
were
a
part
of
the
Divels
homage
,
sacrifice
and
service
at
the
first
,
and
had
him
for
their
Authour
,
as
saith
S.
Augustine
and
S.
Basil
.
I
intreat
you
(
saith
S.
Augustine
)
and
adjure
you
by
the
Aug.
de
Tempore
Serm.
231.
dreadfull
day
of
judgement
,
that
you
would
banish
when
you
feast
together
that
filthy
custome
of
drinking
,
by
which
in
a
large
measure
without
measure
three
by
three
willing
or
unwilling
are
wont
to
drinke
,
as
being
the
poyson
of
the
Divell
:
for
that
unhappy
custome
doth
yet
remaine
as
a
relique
of
Pagans
;
and
whosoever
shall
practise
this
at
his
owne
or
other
mens
feasts
,
let
him
not
doubt
but
he
hath
sacrificed
to
the
Divell
.
S.
Basil
also
in
his
Sermon
against
surfeiting
and
drunkennesse
,
shewing
the
drunken
healths
and
rounds
which
were
in
use
among
the
pot-companions
of
his
times
,
not
much
differing
from
ours
,
saith
a
little
before
:
They
have
the
Divell
the
authour
of
that
law
,
and
sinne
the
reward
of
the
victory
.
These
are
condemned
,
and
long
since
cryed
downe
by
the
ancient
Fathers
and
others
,
Augustine
,
Basil
,
Ambrose
,
and
others
.
S.
Ambrose
,
the
corrupt
,
cursed
,
and
common
custome
of
swaggering
Belials
in
their
hellish
humours
.
Let
us
drinke
to
the
health
of
the
Emperour
,
say
Amb.
cap.
17.
de
Helia
&
Jejunie
.
they
,
and
whosoever
pledgeth
not
his
health
,
let
him
bee
guilty
of
devotion
.
A
fantasie
of
pious
devotion
.
Let
us
drinke
for
the
health
of
the
armies
,
the
prowesse
of
the
Earles
,
for
the
health
of
children
,
&c.
These
are
such
an
indignity
to
good
and
holy
men
,
that
they
desire
not
to
have
others
drinke
or
pledge
their
healths
.
For
,
(
as
Saint
Augustine
saith
)
None
can
offer
Aug.
Serm.
23.
de
Tempore
.
a
greater
indignity
to
the
holy
Angels
and
holy
men
,
than
they
who
by
drinking
in
their
names
doe
assay
to
kill
their
soules
.
For
,
in
so
doing
,
they
do
make
such
the
patrons
,
causes
,
and
occasions
of
their
drunkennesse
and
riot
.
Yea
,
their
healths
and
names
are
made
a
common
prologue
and
passage
,
an
ordinary
shoe-horne
and
usuall
inlet
unto
,
and
a
frequent
plea
and
patronage
to
beare
out
,
and
a
not
unusuall
apologie
to
extenuate
,
if
not
excuse
the
excesse
,
intemperance
and
drunkennesse
of
roaring
ruffians
,
and
of
loose
and
beastly
drunkards
.
Yet
(
these
being
supreame
and
soveraigne
supporters
in
this
our
warfare
to
stablish
and
sustaine
the
kingdome
of
the
Lord
Iesus
,
the
womans
seed
,
and
to
supplant
and
subvert
the
Serpents
side
or
Satans
kingdome
)
let
us
like
loyall
,
loving
,
religious
and
obedient
subjects
,
drinke
for
our
owne
health
,
and
never
surcease
to
sollicit
,
but
with
all
sedulity
and
diligence
petition
at
the
throne
of
grace
,
and
heartily
pray
for
his
Majesties
health
and
happy
raigne
,
and
for
all
that
are
in
authority
,
that
they
may
not
bee
weaker
or
worse
than
in
former
times
and
ages
,
that
they
may
not
be
wanton
and
wilfull
,
secure
and
carelesse
,
but
valiant
and
warlike
ruling
with
strength
,
vertuous
and
wise
,
ruling
by
reason
and
righteousnesse
.
Pray
therefore
and
say
,
Give
the
King
thy
judgement
O
Lord
,
and
thy
righteousnesse
to
the
Kings
sonne
,
&c.
Psalme
72.
2.
And
for
all
that
are
in
authority
,
that
under
them
we
may
(
as
indeed
we
do
)
lead
a
peaceable
life
in
all
godlinesse
and
honesty
,
1
Tim.
2.
2.
These
who
are
in
authority
being
of
great
use
,
and
in
place
to
do
most
good
.
2.
Pray
we
for
Pastours
and
Preachers
,
the
Messengers
of
God
and
Ministers
of
his
Word
.
1.
Before
their
ordination
,
powre
out
our
petitions
before
the
Lord
to
send
faithfull
labourers
,
not
lither
and
licentious
loyterers
into
his
vineyard
,
Matth.
9.
23.
Hence
was
it
that
the
Church
ordained
Ember
Weekes
immediately
before
the
times
of
ordination
,
that
people
should
fast
and
pray
for
able
and
approved
,
pious
and
painefull
,
good
and
gracious
guides
to
be
set
over
the
Church
of
Christ
which
he
hath
so
dearely
bought
.
2.
At
the
ordination
and
when
they
are
admitted
we
are
to
pray
:
Thus
the
Apostles
Paul
and
Bar●abas
were
separated
for
this
waighty
work
by
fasting
,
prayer
,
and
laying
on
of
hands
,
Acts
13.
3.
3.
After
their
ordaining
also
we
ought
to
pray
for
them
,
Ephes.
6.
19.
Pray
for
me
.
Col.
4.
3.
Withall
praying
for
us
.
1
Thess.
5.
23.
Brethren
pray
for
us
.
2
Thess.
3.
1.
Brethren
pray
for
us
,
that
we
may
be
fitted
and
furnished
with
all
abilities
,
gifts
and
gracious
endowments
needfull
for
our
so
excellent
,
eminent
and
difficult
calling
:
for
we
watch
for
mens
soules
,
Heb.
13
17.
And
who
is
sufficient
for
these
things
,
2
Cor.
2.
16.
As
also
with
fidelity
and
painefulnesse
in
the
use
and
imployment
of
the
same
.
Pray
for
us
,
that
our
greatest
desires
may
be
store
of
spirituall
gifts
,
1
Cor.
14.
1.
to
do
good
in
profiting
the
people
,
saving
our
own
soules
and
those
who
heare
us
,
1
Timoth.
4.
16.
Pray
for
us
,
that
we
may
esteeme
it
our
greatest
dignity
to
do
service
to
the
Church
and
people
of
God
,
1
Corinth.
14.
3.
Eph.
4
11
,
12.
Pray
for
us
,
that
we
may
be
assured
our
best
service
we
can
do
to
our
people
is
to
preach
the
Word
aright
,
admonish
,
reprove
,
exhort
and
comfort
them
:
to
pray
for
them
,
to
administer
the
Sacraments
,
to
catechise
,
to
conferre
with
them
,
to
give
them
good
example
:
and
therefore
that
we
may
stirre
up
our selves
to
be
most
painfull
,
patient
,
constant
and
chearfull
in
these
pious
and
principall
performances
,
1
Cor.
15.
10.
Pray
for
us
,
our
calling
being
very
difficult
in
regard
of
our
waighty
worke
;
which
is
to
quicken
such
as
are
dead
in
sinne
,
to
strengthen
the
weake
,
encourage
the
feeble
and
faint-hearted
,
to
comfort
those
that
are
troubled
in
conscience
,
to
stand
against
all
adverse
power
.
And
we
being
men
subject
to
like
passions
that
other
are
,
Acts
14.
15.
And
we
having
no
ability
nor
aptnesse
to
performe
our
ministeriall
function
,
except
it
be
given
us
,
2
Cor.
3.
5
,
6.
Pray
for
us
,
that
we
may
be
apt
to
teach
,
1
Tim.
3.
2
,
being
furnished
with
matter
worthy
to
be
uttered
,
and
with
a
faculty
and
facility
well
to
utter
the
same
.
Pray
for
us
,
that
such
gifts
and
graces
as
God
hath
bestowed
on
us
may
be
bettered
,
continued
,
and
successefull
.
For
if
we
be
faithfull
in
our
functions
,
we
must
be
sure
most
of
all
to
be
opposed
by
Satan
and
his
complices
,
Zac.
3.
1.
Luk.
2●
.
31.
Satan
well
knowing
that
the
way
to
scatter
the
sheep
is
to
smite
the
shepheard
,
Zach.
13.
7.
that
the
way
to
rout
the
army
is
to
discomfit
and
put
to
flight
the
chariots
and
horsemen
.
And
our
failings
are
so
dangerous
,
that
those
amongst
us
that
perish
,
perish
not
alone
,
2
Pet.
1.
1
,
2.
many
being
drawn
into
perdition
with
Ministers
who
are
corrupt
in
life
or
doctrine
3.
Pray
we
for
our
children
,
Gen
9.
27.
27.
27
,
28.
48.
15
,
16.
2
San.
12.
16.
1
Chro.
29.
19.
Give
unto
Salomon
my
son
a
perfect
heart
.
Iob
1.
5.
Iob
sanctified
his
children
,
&c.
Would
Cornelia
visit
the
temples
for
her
sons
Tiberius
&
Caius
,
&
offer
sacrifices
to
the
gods
,
for
such
was
the
miserable
blindnes
of
those
profane
people
bereft
of
the
comfortable
knowledge
of
the
wayes
of
life
,
and
groping
grosly
in
those
dangerous
and
deceitfull
paths
of
paganisme
)
they
being
in
the
wars
of
Africk
.
For
thus
she
saith
in
an
epistle
she
wrote
to
them
.
Your
father
bequeathed
you
nothing
but
weapons
,
and
from
me
you
shall
inherit
nothing
but
books
,
for
I
had
rather
leave
my
children
good
doctrine
wherby
they
may
live
(
mark
this
we
who
are
Christian
parents
)
than
evilriches
wherby
they
may
perish
,
I
〈…〉
not
cease
to
visit
the
temples
for
your
own
health
,
nor
yet
to
offer
sacrifice
to
the
gods
for
your
honour
.
If
therfore
(
I
say
)
Cornelia
a
poore
seduced
Heathen
,
led
by
the
dark
and
du●kish
light
of
nature
only
,
would
constantly
and
carefully
visit
the
temples
for
the
health
&
happinesse
of
her
sons
,
would
continually
and
incessantly
sacrifice
to
the
gods
for
her
childrens
honour
,
when
alas
all
her
performances
were
not
only
frivolous
and
fruitlesse
,
but
also
vile
and
vicious
:
for
the
temples
which
she
visited
were
the
temples
of
the
Divell
,
and
those
sacrifices
which
she
offered
were
likewise
to
the
Divell
.
How
much
more
should
we
stirre
up
our selves
to
sollicit
the
Lord
of
hosts
for
our
children
by
fervent
,
frequent
,
and
faithfull
petitions
,
they
incountring
with
,
and
being
environed
about
with
such
like
fierce
and
fraudulent
foes
,
themselves
being
so
fraile
and
flexible
,
and
prayer
to
our
good
and
gracious
God
being
so
powerfull
and
prevailing
.
1.
You
therefore
who
resolve
to
enter
into
the
honourable
estate
of
mariage
,
let
your
first
entrance
into
the
same
be
seasoned
and
sanctified
by
prayer
to
God
.
For
,
1.
This
is
just
and
equall
in
regard
of
the
precept
,
not
only
in
generall
,
Col.
3.
17.
to
do
all
in
the
name
of
the
Lord
Iesus
,
&c.
but
also
in
special
,
mariage
being
one
of
those
things
which
are
sanctified
and
seasoned
hereby
,
1
Tim.
4.
5.
But
also
in
regard
of
the
pious
practises
of
Abrahams
religious
servant
,
Gen.
24.
12.
Rebekahs
friends
,
V.
60.
Isaac
,
Gen.
28
2
,
3.
the
elders
of
Ephrata
,
Ruth
4.
11
,
12.
and
of
God
himself
who
blessed
Adam
and
Eve
when
he
joyned
them
together
in
this
communion
,
Gen.
1.
28.
2.
This
is
of
important
and
urgent
necessity
,
all
things
being
vaine
without
Gods
blessing
,
Psal.
127.
and
children
being
his
free
gift
.
3.
This
being
very
forcible
&
availing
,
Ps.
128.
A
good
beginning
makes
way
for
a
good
ending
.
If
the
first
fruits
are
holy
so
are
the
branches
.
A
love
principium
,
could
the
Heathen
say
.
4.
Grace
and
nature
requiring
this
,
marriages
are
monstrous
,
and
they
are
headlesse
weddings
where
prayer
is
wanting
.
2.
Bearing
of
children
being
a
blessing
of
God
,
it
is
to
be
begged
at
his
hands
in
prayer
,
Ruth
4.
11.
like
Rahel
and
Leah
,
namely
in
readinesse
to
yeeld
to
their
husbands
in
all
good
things
,
in
fruitfulnesse
and
bearing
of
children
to
God
,
Gen.
1.
28.
&
15.
3.
&
24.
60.
Psal.
127.
3
,
5.
&
128.
3.
Zach.
8
15.
1.
These
being
as
grapes
to
vines
,
grasse
to
meadowes
,
flowers
to
a
garden
,
corne
to
fields
,
and
fishes
to
the
sea
.
2.
These
being
the
building
of
a
mans
house
,
Gen.
16.
●
.
Deut.
25
9.
Ruth
4.
11.
2
Sam.
7.
11
,
12
,
27.
and
therefore
the
Hebrewes
derive
Ben
of
Banah
to
build
.
Loving
children
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
building
of
their
parents
.
3.
These
being
the
prime
possession
of
parents
,
their
chiefe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
heritage
and
inheritance
,
Gen.
4.
1.
I
have
possessed
a
man
of
the
Lord
.
Psal.
127.
3.
An
inheritance
.
4.
These
being
an
ornament
to
their
parents
,
being
1.
As
arrowes
keen
and
sharpe
in
the
hands
of
a
mighty
man
:
And
therefore
as
a
quiver
of
arrowes
did
adorne
and
accommodate
an
archer
and
a
man
of
warre
,
so
do
children
their
parents
,
Psal.
127.
2.
As
olive
plants
,
some
higher
some
lower
,
some
lesser
some
bigger
,
some
younger
some
elder
,
deck
and
beautifie
a
seminary
,
so
children
are
a
glorious
ornament
to
those
families
from
whence
they
are
as
from
nurseries
bestowed
into
the
world
.
3.
As
carved
and
polished
stones
and
pillars
of
the
Temple
,
which
were
not
onely
profitable
to
uphold
the
whole
fabrick
,
but
being
finely
hewen
,
curiously
and
cunningly
wrought
,
did
decke
,
adorne
,
and
beautifie
the
materiall
Temple
,
so
children
well
brought
up
and
educated
,
did
build
up
and
polish
the
spirituall
Church
of
God
:
and
as
it
is
a
credit
to
a
gentleman
to
have
a
company
of
tall
fellowes
to
wait
on
him
,
so
it
is
an
ornament
and
credit
to
a
man
to
have
a
company
of
well-nurtur'd
children
.
5.
These
being
as
fruit
to
trees
,
therefore
called
the
fruit
of
the
wombe
,
Deut.
28.
4.
Psal.
28.
3.
&
132.
11.
Fruit
they
are
,
because
they
are
derived
and
descended
from
the
bodies
of
parents
,
as
fruit
springs
from
a
tree
.
They
are
also
delightfull
to
parents
as
fruit
is
to
our
tast
and
mouth
.
The
more
fruitfull
a
tree
,
the
more
blessed
in
our
esteeme
.
So
children
and
childrens
children
are
a
great
blessing
,
Psal.
128.
6.
6.
These
being
such
favours
that
the
having
of
them
is
a
blessing
.
1.
In
nature
,
which
teacheth
all
creatures
to
seek
the
procreation
of
their
kind
,
men
naturally
desiring
them
when
they
are
wanting
,
greatly
affecting
them
if
enjoyed
,
&
much
lamenting
the
losse
of
them
,
these
being
the
works
of
nature
in
us
.
2.
In
grace
,
whether
they
are
good
or
bad
grace
teacheth
us
to
esteeme
them
a
blessing
,
1.
If
good
and
gracious
,
for
then
not
onely
a
mans
name
is
hereby
continued
upon
earth
,
his
substance
remaineth
in
his
name
,
the
common-wealth
by
him
is
furnished
with
good
members
,
but
also
the
mysticall
body
of
Christ
is
hereby
inlarged
and
augmented
.
2.
If
evill
,
for
then
the
justice
of
God
is
glorified
in
their
destruction
,
and
they
may
be
the
progenitours
of
pious
persons
.
This
nature
teacheth
not
.
Yea
these
are
such
a
blessing
,
that
the
want
of
them
was
esteemed
formerly
a
curse
and
a
reproch
,
Gen.
30.
23.
&
20.
18.
1
Sam.
1.
6.
Iudg.
11.
38.
Luk.
1.
25.
Men
should
not
murmure
at
,
or
mislike
the
increase
of
children
as
a
burden
,
for
thus
to
do
is
an
evident
argument
of
a
distrustfull
and
desperate
minde
,
2
Kin.
4.
43.
Ps.
147.
9.
Mat.
6.
26
&
16.
31.
But
wanting
they
are
to
beg
them
of
God
who
openeth
the
barren
wombe
,
Gen.
15.
1.
&
25
21
&
30.
22.
1
Sam.
1.
10.
Luk.
●
.
13.
3.
All
married
folk
chiefly
and
principally
ought
to
desire
children
for
the
increase
of
Gods
Church
and
Kingdome
.
Pray
they
must
that
they
may
bring
forth
and
traine
up
many
children
to
the
Lord
,
1
Sam.
1.
11.
Ps.
128.
3.
&
144.
12.
one
pearle
is
more
worth
and
farre
better
then
many
pebbles
.
One
lambe
than
many
wolves
,
one
Isaac
then
many
Ishmaels
,
one
Iacob
then
many
Esaus
.
Desire
we
children
therefore
not
onely
to
preserve
and
propagate
our
name
and
memory
on
earth
which
sinners
may
doe
,
Gen.
11.
4.
2
Sam.
18.
18.
Matth.
5
46.
but
to
build
the
house
of
Israel
,
to
amplifie
and
enlarge
the
Church
of
God
1.
And
therefore
men
and
women
should
bee
carefull
conscionably
to
marry
in
the
Lord
,
Gen.
6
2
,
4.
Nehem.
13.
24.
1
Cor.
7
,
14
,
39.
The
prophanation
of
marriage
is
the
fountaine
of
pollution
,
sin
and
wickednesse
,
and
consequently
of
shame
and
confusion
both
in
Church
and
Common-wealth
,
in
religion
and
pollicy
.
And
one
speciall
prophanation
is
when
choice
is
made
according
to
lust
rather
then
law
,
reason
,
wisdome
,
discretion
▪
Religion
,
Gen.
6
2.
2.
They
should
use
sobriety
and
chastity
in
marriage
,
Heb.
13.
4.
1
Tim.
4.
5.
3.
They
should
traine
up
and
teach
their
children
true
religion
timely
,
Pro.
22.
6.
4.
As
also
pray
without
ceasing
to
God
for
them
.
This
was
a
meanes
which
being
prescribed
and
practised
by
Monica
Saint
Augustines
Mother
,
freed
him
from
those
sottish
seducements
and
horrible
heresies
of
the
Manichees
into
which
he
was
deepely
plunged
,
for
thus
he
writes
.
For
almost
nine
August
.
confess
.
lib.
4.
cap.
11.
yeares
were
finished
in
which
I
was
tumbled
in
that
mudde
of
that
bottomelesse
pit
,
and
in
the
darknesse
of
false-hood
,
when
I
attempted
to
arise
I
was
more
dangerously
hurt
.
But
when
that
chaste
,
pious
,
and
well
advised
widdow
,
such
as
thou
dost
love
,
being
now
doubtlesse
,
more
cheerefull
in
hope
,
yet
not
more
unfruitfull
in
mourning
,
did
not
cease
at
all
times
of
her
prayers
to
bewaile
to
thee
of
me
,
her
prayers
came
before
thee
,
and
yet
thou
didst
as
yet
suffer
me
to
be
rolled
and
enwrapped
in
that
darknesse
.
When
afterwards
as
he
saith
,
his
Mother
intreated
a
certaine
Bishop
to
vouchsafe
to
talke
with
her
son
to
refute
his
errours
,
to
shew
him
the
evills
hee
had
learned
,
and
teach
him
good
;
the
Bishop
refused
,
telling
her
I
was
yet
unteachable
,
Chap.
12.
because
I
was
as
yet
puffed
up
with
the
novelty
of
the
heresie
,
and
had
disquieted
many
unlearned
with
very
many
doubts
.
But
let
him
alone
(
saith
he
)
and
continue
praying
to
God
for
him
,
and
he
himselfe
by
reading
will
finde
what
that
error
is
,
and
how
great
that
wickednesse
is
—
she
not
resting
herewith
satisfied
,
but
still
urging
him
by
intreating
him
more
and
plentifully
weeping
,
that
he
would
see
mee
and
reason
with
me
,
hee
beeing
forthwith
displeased
with
wearinesse
.
Depart
from
me
(
saith
he
)
as
sure
as
thou
livest
it
cannot
be
that
a
sonne
of
such
teares
should
perish
.
What
and
if
many
blackmouthd
Belials
and
Bedlam
parents
,
breath
and
belch
out
against
their
children
in
rage
and
fury
,
yea
oft
times
with
1.
Much
bitternesse
and
blasphemy
cruell
cursings
;
Little
considering
that
such
evill
speeches
are
the
badge
and
brand
of
wicked
men
,
Psal.
10.
7.
his
mouth
is
full
of
cursing
,
&c.
who
shall
be
turned
into
hell
,
Psal.
9.
17.
2.
Little
considering
that
as
they
love
cursing
so
it
shall
come
unto
them
,
and
as
they
delight
not
in
blessing
so
it
shall
be
far
from
them
,
Psal.
109.
18.
3.
Little
considering
that
not
onely
cursing
of
God
himselfe
,
Levit.
24.
11
,
15.
an
horrible
blasphemy
.
Kings
Gods
deputies
on
earth
,
Eccl.
10.
20.
Rich
men
,
Ibid.
Rulers
,
Iudges
and
Magistrates
,
Exod.
2●
.
28.
Act.
23.
4
,
5.
Parents
,
Exod.
21.
17.
Pro.
20.
20.
The
deafe
,
Levit.
19.
14.
Enemies
,
Iob
31.
30.
and
of
all
others
in
particular
:
But
that
all
manner
of
cursing
is
forbidden
,
and
condemned
in
the
word
of
God
,
Rom.
12.
14.
Blesse
but
curse
not
.
Iam.
3.
9
,
10.
Curse
,
&c.
these
things
ought
not
so
to
be
.
4.
Little
considering
that
such
hideous
and
hellish
language
manifestly
declareth
,
not
onely
their
barbarous
and
bloody
cursed
cruelty
towards
their
owne
children
,
whom
they
have
not
onely
poysoned
and
polluted
with
originall
corruption
,
but
also
with
many
actuall
transgressions
,
by
their
noysome
negligence
and
execrable
example
.
But
also
their
owne
diabolicall
and
divellish
disposition
and
condition
,
their
filthy
hearts
fuming
up
such
infernall
fury
and
their
gracelesse
and
godlesse
speeches
,
smelling
and
favouring
of
the
fire
and
brimstone
of
the
bottomelesse
pit
.
What
and
if
divers
carelesse
parents
satisfie
themselves
as
having
sufficiently
if
not
superabundantly
done
their
devour
in
this
particular
towards
their
children
,
if
they
now
and
then
cursorily
and
carelesly
,
idly
and
inconsiderately
give
them
a
concise
formall
&
complementall
God
blesse
thee
Mistake
me
not
I
pray
,
as
if
I
disallowed
of
children
asking
parents
blessing
,
or
of
parents
blessing
their
children
,
either
of
that
kinde
of
blessing
whereby
they
bestow
temporall
and
transitory
favours
on
them
,
like
Calebs
blessing
his
daughter
,
Iudg.
1.
15.
or
of
that
other
when
they
wish
and
pray
for
good
things
to
them
,
so
as
Isaac
,
Iacob
,
Iob
,
and
others
blessed
their
children
.
It
is
the
thing
I
presse
and
perswade
unto
.
Onely
I
desire
that
men
would
not
make
that
a
matter
of
complement
which
is
of
great
consequence
and
should
be
a
matter
of
conscience
:
that
they
would
not
slubber
over
and
slight
duties
requiring
our
most
select
and
serious
sedulity
:
that
they
would
not
frivolously
trifle
over
such
duties
for
forme
and
fashion
sake
,
which
crave
our
most
instant
and
intentive
fidelity
,
frequency
,
and
fervency
and
our
exactest
indeavours
:
that
they
would
not
reachlesly
rest
satisfyed
in
giving
now
and
then
a
God
blesse
thee
more
out
of
custome
then
conscience
to
them
for
whom
they
ought
to
supplicate
and
sollicite
without
ceasing
:
powre
out
their
most
pious
and
patheticall
petitions
and
importune
the
Lord
Iehovah
with
fervour
and
frequency
.
For
1.
Must
we
pray
for
all
men
,
1
Tim.
2.
1.
how
much
more
for
our
children
whom
we
have
infected
and
poysoned
,
distained
and
defiled
with
the
contagious
loathsome
leprosy
of
sin
,
which
nothing
can
cure
;
with
the
foule
and
filthy
abominations
which
nothing
can
wash
away
save
the
precious
blood
of
that
immaculate
Lambe
Iesus
Christ
.
2.
Must
we
indeavour
to
doe
them
all
the
good
we
possibly
may
and
can
.
First
,
Not
onely
concerning
bodily
and
temporall
blessings
and
benefits
.
First
,
by
feeding
and
fostering
,
protecting
and
preserving
,
cloathing
and
comforting
,
lodging
and
defending
them
,
Gen.
21.
7
,
9.
Deut.
1.
31.
1
Sam.
1.
23.
1
King
17
12.
Iob
31.
18
Psal.
22.
9.
Isa.
66.
12
,
13.
Cant.
8.
10.
Luk.
11.
11
,
12.
&
15.
22.
Heb.
11.
23.
Secondly
,
by
providing
aforehand
with
foreseeing
provident
consideration
.
1.
Meanes
of
maintenance
,
Gen.
25.
5.
1
Tim.
5.
8.
and
therfore
ought
to
teach
and
traine
them
up
in
some
honest
art
,
science
,
trade
or
occupation
whereby
to
live
and
profit
the
Church
or
Common-wealth
,
1
Sam.
17.
33.
Zach.
13.
5.
Mat.
4.
21.
and
in
such
whereunto
they
are
fittest
,
being
most
sutable
to
their
naturall
inclination
and
personall
endowments
:
appropriating
and
applying
the
best
guifted
to
the
most
selected
service
,
Exod.
13.
2.
1
Sam.
1.
11.
preferring
the
eldest
before
the
rest
in
regard
of
patrimony
or
inheritance
,
except
they
bee
riotous
wicked
and
stubborne
,
Deut.
21.
15
,
16
,
17.
2
Chron.
21.
3.
Luk.
15.
31.
Yet
not
so
farre
forth
as
to
bequeath
bountifully
to
them
,
to
support
their
state
,
and
maintaine
their
greatnesse
and
gentility
,
and
leaving
to
the
rest
little
or
nothing
,
save
some
light
title
as
Master
or
Mistrisse
to
live
withall
.
2.
Comfortable
commodious
and
convenient
marriages
,
Gen.
21.
21.
&
24.
3
,
4.
&
28.
1.
&
34.
4.
&
38.
6.
Iudg.
14.
3.
Ruth
3.
1.
yet
with
their
own
mutuall
consent
and
agreement
,
Gen.
24.
57
,
58.
Num.
36.
6.
Secondly
,
But
also
yea
and
infinitely
much
more
concerning
the
procuring
,
possessing
,
and
preserving
those
holy
and
heavenly
,
sacred
and
sanctifying
spirituall
soule-saving
gifts
:
Gleefull
and
gladsome
garnishing
graces
of
Gods
spirit
.
1.
By
teaching
them
true
religion
and
the
saving
sacred
knowledge
of
our
God
,
Deut.
4.
9.
&
6.
7.
&
11.
19
▪
Exod.
10.
2.
&
12.
26
,
27.
Gen.
18.
19.
&
28.
1
,
2
,
3.
&
48.
3
,
4.
&
49.
1
,
2.
&
50.
24.
1
Chron.
28.
9.
2
Tim.
3.
15.
First
,
This
being
a
matter
of
moment
and
importance
,
and
of
urgent
necessity
in
regard
of
them
,
for
1.
They
are
borne
blind
,
Ioh.
3.
6.
2.
They
naturally
cannot
see
the
kingdome
of
God
,
Psal.
119.
18.
Rev.
3.
17.
3.
They
cannot
perceive
the
things
that
be
of
God
,
1
Cor.
2.
14.
4.
They
may
be
compared
to
the
beasts
that
perish
,
Iob
11.
12.
Psal.
32.
9.
&
49.
20.
Secondly
,
This
being
a
meanes
much
to
honour
,
advance
,
and
dignifie
them
.
1.
Knowledge
being
part
of
Gods
image
,
Col.
3.
10.
2.
And
a
chaine
or
ornament
about
their
necks
,
Pro.
1.
9.
&
4.
8
,
9.
Thirdly
,
And
wonderfull
commodious
,
profitable
and
advantagious
.
1.
This
giving
light
unto
their
eyes
,
Psalme
19.
8.
&
119.
130.
2.
This
making
them
wiser
then
their
elders
,
Psal.
119.
100.
3.
This
preserving
them
from
errours
and
every
evill
way
,
Pro.
2.
10
,
12
,
13.
&
4.
6.
&
6.
22.
4.
This
being
a
matter
of
rejoycing
unto
them
,
Ieremy
9.
24.
5.
This
being
and
bringing
life
eternall
,
Ioh.
17.
3.
6.
This
so
farre
excelling
other
knowledge
,
that
in
comparison
thereof
it
is
but
dung
and
drosse
,
Phil.
3.
8.
And
therefore
although
many
if
not
the
most
parents
teach
not
,
or
if
at
all
,
yet
teach
slightly
and
sloathfully
too
too
carelesly
and
and
negligently
their
children
.
1.
Either
in
regard
of
the
want
of
knowledge
and
ignorance
of
true
religion
which
swarmes
and
abounds
in
them
.
2.
Or
in
regard
of
fond
and
false
perswasions
touching
this
duty
wherewith
they
are
possessed
,
that
this
and
other
soule-saving
duties
peculiarly
properly
and
onely
doe
belong
to
the
Minister
.
3.
Either
in
regard
of
Ministers
negligence
and
ignorance
in
not
incitating
and
exhorting
them
hereunto
.
4.
Or
because
of
their
owne
sloathfullnesse
,
negligence
or
idlenesse
.
Yet
let
us
all
beloved
brethren
teach
our
children
,
and
that
-
1
Timely
-
1.
That
being
timely
seasoned
herewith
it
may
not
depart
from
them
,
Pro.
22.
6.
-
2.
That
mortality
may
not
prevent
them
&
us
.
-
3.
That
we
may
gaine
comfort
to
our
consciences
upon
the
discharge
of
our
duties
.
-
4.
That
delayes
may
not
damnifie
nor
endanger
them
.
-
2
Truly
,
for
-
1.
Gods
religion
can
abide
no
mixture
,
it
being
pure
and
perfect
.
-
2.
The
Arke
and
Dagon
cannot
stand
together
.
-
3.
God
and
Baal
cannot
be
worshipped
together
aright
.
-
4.
Christ
and
Belial
have
no
agreement
,
2
Cor.
6.
14
,
15
,
16.
-
3
Discretely
-
1.
Least
they
be
dalled
,
dulled
,
amazed
or
confounded
,
through
over-much
,
over-hard
or
over-long
instructions
.
-
2.
Least
they
be
discouraged
or
dismayed
from
going
forward
through
difficulties
disclosed
unto
them
.
4
Diligently
,
for
their
wits
are
wandring
and
gadding
,
and
their
memories
fi●le
and
slippery
.
5.
And
the
nearer
our
end
approacheth
,
the
more
let
us
apply
our selves
to
instruct
them
carefully
,
Deut.
31.
&
32.
&
33.
Iosh.
23.
&
24.
cordially
and
continually
.
Considering
1.
The
great
and
unspeakable
losse
of
our
mispent
time
past
and
gone
,
1
Pet.
4.
3.
2.
The
invaluable
and
inestimable
gaine
of
time
present
,
and
pretious
in
redeeming
the
same
by
enriching
our selves
and
others
,
Psal.
90.
12
Gal.
6.
10.
3.
The
lamentable
lacke
of
time
to
come
,
the
day
of
our
life
being
worne
and
wasted
,
and
the
night
of
our
death
come
when
we
cannot
worke
,
Pro
6.
8.
Ioh.
9.
4.
4.
The
constant
and
conscionable
care
that
should
bee
in
us
to
continue
in
well-doing
,
Matth.
24.
46.
Romanes
2.
7.
5.
The
priviledges
and
profits
of
our
perseverance
in
piety
and
pious
performances
,
Rev.
2.
10.
6.
The
incessant
and
incredible
growth
in
grace
which
should
be
,
yea
and
is
in
us
if
we
be
such
we
seeme
to
be
:
as
the
Saints
of
God
are
and
have
beene
,
Psal.
92.
12.
Rev.
2.
19.
All
which
expressely
and
earnestly
incitate
and
exhort
us
hereunto
.
Secondly
,
By
counsell
and
advising
,
exhorting
and
perswading
them
to
good
things
,
Gen.
19.
14.
&
49.
2.
Ruth
3.
3
,
4.
2
Chron.
22.
3.
Pro.
31
1
,
2
,
3.
and
earnestly
without
ceasing
,
calling
upon
them
to
continue
and
proceed
in
the
true
service
of
God
,
1
King
.
2.
2
,
3.
1
Chro.
28.
9
,
10.
for
as
it
is
impossible
to
keepe
flesh
well
savoured
without
seasoning
,
as
it
is
impossible
for
fish
to
live
without
water
;
as
it
is
impossible
but
that
the
rose
should
wither
which
is
overgrown
of
thornes
.
So
it
is
impossible
that
children
which
with
many
vices
are
assaulted
and
not
succoured
,
but
in
the
end
they
should
be
infamed
and
to
the
dishonour
of
parents
most
wickedly
overcome
,
and
it
is
impossible
for
parents
to
have
any
comfort
of
their
children
in
their
age
,
unlesse
they
have
instructed
them
in
vertue
and
godlinesse
in
their
youth
.
Thirdly
,
By
correcting
them
,
Gen.
34.
30.
Pro.
3.
12.
&
4.
3.
&
19.
18.
&
22.
15.
&
23.
13
,
14.
&
29.
15
,
17.
Heb.
12.
5.
First
,
Although
many
parents
in
regard
1.
Either
of
their
fond
and
foolish
pity
,
preposterous
love
and
carnall
kindnesse
.
2.
Or
of
their
blindnesse
and
blockishnesse
in
looking
on
their
childrens
faults
.
3.
Or
of
the
grudging
and
murmuring
of
their
children
,
Pro.
19
18.
4.
Or
of
the
childish
or
carelesse
feare
of
hurting
or
marring
them
.
5.
Or
in
regard
of
trifling
and
frivolons
feare
of
ill
report
in
being
accounted
and
reputed
cruell
and
tyrannicall
1.
Either
rebuke
and
correct
not
at
all
like
David
,
1
King
.
1.
6.
2.
Or
lightly
and
tenderly
when
the
fault
is
great
like
Eli
,
1
Sam.
3.
13.
3.
Or
for
some
faults
not
for
others
.
4.
If
not
,
sooth
them
up
in
their
sinfull
waies
,
justifying
and
bearing
them
out
in
evill
,
or
praising
and
commending
them
for
the
same
.
Secondly
,
As
divers
on
the
other
hand
,
1.
Either
rebuke
and
correct
them
sharply
and
severely
,
when
the
fault
is
light
or
little
.
2.
Or
punish
,
or
rebuke
at
all
when
no
offence
is
done
.
3.
Or
rebuke
and
correct
for
weldoing
.
4.
Or
without
admonition
and
instruction
.
Yet
this
unpleasant
and
unsavoury
duty
1.
Is
not
onely
consonant
to
the
office
and
duty
of
parents
,
for
what
son
is
there
whom
the
father
chasteneth
not
:
no
chastening
argues
bastardy
but
sonship
,
Heb.
12.
8.
2.
But
also
of
necessary
importance
,
and
inconceaveable
vtility
;
If
with
moderation
,
councell
,
and
according
to
the
quality
of
the
offence
,
Ephes.
6.
4.
Col.
3.
21.
1.
For
foolishnesse
is
bound
in
the
heart
of
a
child
,
this
is
a
meanes
to
drive
it
out
,
Pro.
22.
15.
2.
Therefore
it
must
not
be
withholden
,
Pro.
23.
13.
3.
This
being
a
meanes
to
deliver
from
hell
,
Pro.
23.
14
,
4.
This
giving
wisedome
to
the
corrected
,
Pro.
29.
15.
5.
And
rest
with
delight
to
the
father
correcting
,
Prov.
29.
17.
6.
This
teaching
and
learning
them
obedience
,
Heb.
5.
8.
7.
Whereas
impunity
incourageth
in
evill
,
hasteneth
and
helpeth
forward
their
destruction
:
Publiquely
proclaimeth
parents
hatred
,
Pro.
13.
24.
and
openly
doth
prognosticate
their
shame
succeeding
,
Pro.
29.
15.
8.
And
this
being
so
pleasing
to
God
,
whose
we
are
,
and
whom
we
serve
;
that
Saint
Augustine
affirmeth
,
that
they
who
August
.
in
Abra
sacrif
.
crucifie
their
childrens
youthfull
affections
offer
to
God
such
a
sacrifice
as
Abraham
did
who
offered
his
son
.
Fourthly
,
By
praying
for
them
;
for
ought
we
to
pray
for
all
men
,
how
much
more
for
our
children
,
bone
of
our
bone
and
flesh
of
our
flesh
,
whom
we
have
impoysoned
and
polluted
with
divers
defiling
distainings
of
originall
and
actuall
contagious
sins
and
transgressions
.
They
being
also
to
encounter
,
not
some
effeminate
and
womanish
forces
,
nor
onely
some
forcible
and
furious
foes
with
a
few
short
skirmishing
excursions
.
But
to
enter
Pel
Mel
into
this
Christian
warfare
without
any
exception
or
truce
.
In
which
they
must
continually
conflict
with
and
confront
enemies
unparaleld
for
power
,
puissance
and
pollicy
,
for
cruelty
,
craft
and
cunning
without
intermission
and
interruption
untill
at
death
they
having
conquered
shall
be
crowned
.
Fourthly
,
Pray
we
not
onely
for
friends
and
favourites
,
kinred
and
acquaintance
,
neighbours
and
neare
allyes
,
whom
God
hath
linked
to
us
by
naturall
and
civill
bonds
and
ligaments
.
The
Lord
having
knit
and
conjoyned
us
by
these
outward
ties
for
the
mutuall
good
one
of
another
,
and
that
wee
might
be
helpefull
each
to
other
.
But
also
for
strangers
,
with
whom
we
have
no
acquaintance
,
whom
wee
never
saw
or
knew
,
yea
and
for
enemies
who
hate
and
hurt
,
curse
and
calumniate
,
plague
,
and
persecute
us
even
unto
death
.
Thus
Abraham
piously
prayed
for
the
wicked
Sodomites
,
Gen.
18.
23.
Thus
to
doe
was
expressely
enjoyned
by
our
Soveraigne
Lord
and
Saviour
,
Matth.
5.
44.
and
piously
practised
by
himselfe
when
his
enemies
devised
against
and
did
him
all
the
hurt
they
possibly
could
,
Luke
23.
34.
Father
forgive
them
for
they
know
not
what
they
doe
.
Thus
doing
,
we
shall
passe
on
in
these
peerelesse
paths
prescribed
and
pattern'd
out
unto
us
by
the
holy
men
of
God
,
Rom.
12.
14.
Blesse
them
that
persecute
you
.
1
Cor.
4.
12.
being
reviled
we
blesse
.
Act.
7.
60.
Lord
lay
not
this
sin
to
their
charge
,
was
the
sweet
swan-like
song
and
patheticall
petition
for
,
and
the
friend-like
favourable
and
fertile
farewell
of
Saint
Steven
unto
his
barbarous
and
bloud-thirsty
persecutors
,
when
they
injuriously
,
injustly
,
enragedly
,
and
inhumanely
,
savagely
,
and
satanically
stoned
him
;
even
then
as
he
breathed
out
and
bequeathed
his
spirit
into
the
indissoluble
,
incorruptible
,
incomprehensible
,
and
incredibly
gladsome
embracings
of
his
blessed
Saviour
whom
hee
saw
standing
on
the
right
hand
of
God
.
So
for
them
that
benigne
and
beneficiall
benediction
.
Thus
doing
wee
shall
demonstrate
and
manifestly
shew
the
abiding
and
abounding
of
true
Christian
love
in
our
hearts
,
this
teaching
and
enabling
us
thus
to
overcome
,
and
recompence
,
and
repay
evill
with
goodnesse
,
Rom.
12.
21.
Thus
doing
we
may
be
a
meanes
of
their
happy
conversion
,
so
of
inlarging
the
kingdome
of
Christ
,
of
weakening
the
power
and
lessening
the
number
of
Satans
side
,
so
of
our
enemies
.
Saint
Ambrose
thinkes
that
Saint
Stevens
prayer
was
a
meanes
of
Saint
Pauls
comfortable
and
Christian
change
:
saying
,
therefore
was
Paul
lifted
up
from
Ambros
.
lib.
1.
cap.
9.
de
paenitentia
.
the
earth
,
because
Steven
was
bowed
downe
on
earth
and
heard
.
And
why
may
not
we
more
probably
conjecture
,
if
not
conclude
,
that
Christs
pitifull
and
patheticall
prayer
on
the
Crosse
was
the
cause
of
the
conversion
and
calling
of
many
thousand
Iewes
after
his
death
and
resurrection
.
Fifthly
,
Pray
for
all
men
,
1
Tim.
2.
1.
of
what
estate
,
degree
,
condition
,
or
calling
soever
,
be
they
friends
or
foes
,
good
or
bad
,
pious
or
prophane
;
If
bad
,
that
they
may
be
called
and
converted
;
If
good
,
that
they
may
be
strengthened
and
established
in
this
warfare
.
Col.
1.
9.
We
must
not
despaire
of
those
that
August
.
in
Psal.
36.
be
evill
,
but
we
must
more
earnestly
pray
that
they
may
be
made
good
,
for
alwaies
the
number
of
Saints
is
enlarged
out
of
the
number
of
the
wicked
,
saith
Saint
Augustine
.
6.
Pray
extraordinarily
,
with
more
then
ordinary
ardency
of
affection
,
so
as
to
cry
mightily
unto
God
,
Ionah
3.
8.
more
earnestly
then
at
other
times
,
Luk.
22.
44.
with
strong
crying
,
Hebrewes
5.
7.
so
as
to
wrestle
with
God
in
prayer
,
Gen.
32.
24.
1.
At
the
point
of
death
.
Thus
that
pious
Proto-martyr
Saint
Steven
,
Acts
7.
60.
cryed
with
a
loud
voice
.
Thus
that
unparaleld
Convert
the
penitent
thiefe
upon
the
Crosse
,
Luke
23.
42.
And
our
blessed
Saviour
,
Matth.
27.
46.
cryed
with
a
loud
voice
;
for
usually
the
tempter
is
then
most
troublesome
,
and
truculent
with
his
last
encounters
,
and
most
laborious
onsets
.
Then
are
we
our selves
most
disabled
and
unfitted
to
hold
up
head
,
and
hold
out
against
those
direfull
,
and
dismall
darts
of
the
destroyer
.
And
then
our
night
hastingly
approacheth
when
we
cannot
worke
any
longer
,
but
we
must
rest
from
our
labours
,
Rev.
14.
13.
when
we
cannot
so
praise
God
,
Ps.
6.
5.
as
to
benefit
the
Church
and
chosen
of
God
by
our
prayers
and
other
performances
.
It
therefore
behoves
us
;
That
God
may
have
the
greater
honour
,
and
glory
;
our selves
obtaine
more
solace
,
strength
,
and
support
against
the
fierce
and
formidable
farwells
of
our
furious
foes
:
and
that
we
may
do
all
the
good
we
possibly
may
or
can
,
before
we
rest
from
our
labours
,
then
to
double
our
diligence
in
praying
unto
our
good
,
and
gratious
God
,
with
vehement
and
violent
vigour
,
with
earnest
and
unexpressable
desires
of
the
heart
.
2.
In
the
time
of
dreadfull
desertions
,
disasterous
distresses
,
direfull
discomfitings
,
or
any
more
then
ordinary
and
usuall
dolorous
occurrences
.
The
fittest
time
for
prayer
being
,
when
men
are
in
the
greatest
necessities
,
agonies
,
and
perplexities
:
And
amongst
all
other
duties
of
afflicted
and
assaulted
soules
,
this
of
prayer
being
the
most
needfull
.
This
is
the
first
,
the
last
,
the
best
and
surest
weapon
for
weake
saints
,
souldiers
,
and
Christians
;
and
the
most
soveraigne
salve
for
all
sores
,
and
saddings
of
body
and
soule
.
Hence
was
it
that
those
pious
pilgrims
accompanied
with
many
miseries
and
divers
dangerous
difficulties
as
wearinesse
,
wandring
,
and
want
of
harbour
:
hunger
,
thirst
,
faintnesse
,
trouble
and
distresse
,
Psal.
107.
4
,
5
,
6.
Hence
was
it
that
those
many
perplexed
prisoners
,
who
sate
in
darkenesse
,
and
in
the
shadow
of
death
being
bound
in
affliction
,
and
iron
—
whose
hearts
were
brought
downe
with
labour
,
so
that
they
fell
downe
without
any
to
helpe
them
,
v.
10
,
11
,
12.
Hence
was
it
that
sick
folke
,
whose
soule
abhorred
all
manner
of
meates
,
and
themselves
drawing
neare
to
the
gates
of
death
,
v.
18.
Hence
was
it
that
seafaring
men
whose
soule
melted
in
them
because
of
trouble
,
they
reeling
to
and
fro
,
staggering
like
a
drunken
man
being
at
their
wits
end
,
v.
26
▪
27.
Cryed
unto
the
Lord
in
their
troubles
,
v.
6.
13
,
19
28.
and
obtained
deliverance
.
Hence
is
it
that
the
Lord
commands
us
to
call
upon
him
in
the
time
of
trouble
,
Ps.
50.
15.
Iames
5.
15.
Is
any
afflicted
le●
him
pray
.
And
the
people
of
God
have
powred
out
their
soules
,
and
meditations
before
the
Lord
Iehovah
,
Psal.
102.
1.
The
time
being
then
fittest
,
and
most
seasonable
for
man
to
powre
out
his
heart
in
prayer
when
he
is
in
the
greatest
griefes
,
pinching
pressures
,
and
oppressing
necessities
.
1.
For
then
he
is
most
sensible
,
and
hath
the
greatest
feeling
of
Gods
wrathfull
displeasure
,
and
his
dreadfull
indignation
.
2.
For
then
,
hee
therefore
will
be
more
fervent
with
the
Lord
in
prayer
to
have
those
great
and
grievous
fadding
and
suppressing
burdens
released
,
remooved
,
or
sweemed
,
and
sanctified
.
3.
For
then
is
prayer
most
needfull
,
most
seasonable
,
Ps.
50.
15.
and
usually
most
fervent
,
Iosh.
7.
6
2
Sam.
12.
16.
1
Sam.
1.
10
4.
For
then
is
Gods
helpe
nearest
at
hand
to
his
people
in
mercy
,
to
minister
unto
them
the
greatest
hope
and
assurance
of
safety
and
salvation
,
when
they
are
in
the
most
dreadfull
and
dangerous
distresses
,
Ionah
2.
Dan.
3.
and
6.
Exod.
14.
Ester
4.
for
God
is
with
them
,
Ps.
2●
.
4
His
eyes
are
upon
them
,
He
watcheth
over
them
,
He
also
keepes
and
preserves
them
.
5.
For
then
deliverances
are
of
a
sweeter
rellish
,
more
acceptable
and
amiable
to
the
faithfull
petitioners
,
who
after
the
feeling
of
Gods
rod
and
ferula
upon
themselves
and
others
,
have
faithfully
and
fervently
fled
to
the
throne
of
grace
,
and
not
beene
like
to
wicked
and
gracelesse
men
,
senselesse
,
sullen
,
or
swallowed
up
of
sorrow
,
Iob
14.
●2
.
Pro.
23.
35.
Thirdly
,
In
the
time
of
the
Church
her
misery
,
and
the
Saints
calamities
,
we
ought
to
lament
their
languishing
,
to
bewaile
their
ruines
,
and
pray
continually
,
confidently
,
and
compassionately
for
their
solace
and
safety
.
Say
not
beloved
brethren
the
time
is
not
yet
come
,
It
is
not
Object
.
1
therfore
seasonable
to
pray
for
their
deliverance
from
dolours
and
distresses
.
It
being
every
day
safe
and
seasonable
to
pray
Answ.
for
the
advancement
of
Christ
his
Kingdome
,
and
the
good
of
his
subjects
.
Say
not
beloved
brethren
,
The
enemies
of
the
Church
are
Object
.
2
mighty
,
and
the
most
of
men
:
It
is
therefore
vaine
and
fruitlesse
to
pray
for
them
.
There
being
more
and
mightier
for
the
Answ.
Church
and
chosen
of
God
then
against
them
,
namely
all
the
blessed
Saints
and
holy
Angels
,
yea
the
Lord
of
hosts
himselfe
,
and
all
his
armies
which
are
innumerable
.
Say
not
beloved
brethren
,
The
Church
cannot
be
in
such
Object
.
3
purity
as
in
prime
times
,
neither
will
it
ever
be
free
from
misery
in
this
world
,
and
therefore
to
what
purpose
should
wee
pray
for
that
which
we
cannot
obtaine
.
But
flee
to
the
consideration
Answ.
of
Gods
nature
,
and
properties
,
and
let
them
animate
,
and
encourage
us
constantly
to
continue
our
prayers
for
his
perplexed
people
.
1.
For
God
is
mercifull
,
pitifull
,
and
tenderly
affected
towards
his
Church
,
and
chosen
,
even
as
a
father
towards
his
only
son
:
as
a
mother
towards
her
sucking
infant
,
yea
and
infinitely
much
more
.
2.
For
God
is
faithfull
and
true
in
all
his
promises
,
who
also
hath
promised
to
repaire
the
ruines
,
and
build
up
the
breaches
of
his
Church
.
3.
For
God
is
the
onely
wise
God
,
best
knowing
when
,
and
what
to
doe
.
4.
For
God
is
jealous
of
his
owne
glory
,
and
of
his
Church
,
which
is
his
Spouse
.
He
therfore
neither
can
,
nor
will
forever
beare
the
wrongs
and
injuries
done
unto
the
same
.
But
reason
,
and
resolve
thus
,
or
after
the
like
manner
as
followeth
:
1.
Is
it
a
sin
against
the
Lord
to
cease
to
pray
for
his
peculiar
people
,
1
Sam.
12.
23.
2.
Doe
the
Prophets
and
Apostles
presse
,
and
perswade
,
exhort
,
and
excitate
,
to
lay
to
heart
and
lament
,
bitterly
to
bewaile
and
bemoane
the
miseries
,
and
maladies
of
his
Church
and
chosen
:
yea
to
pray
,
and
petition
in
their
behalfe
to
our
good
,
and
gratious
God
,
Lam.
2.
18
,
19.
Rom.
12.
15.
Ephes.
6.
18.
And
shall
we
neglect
it
?
3.
If
Iacob
sorrowed
so
much
for
his
sonne
Ioseph
a
long
season
,
and
would
not
bee
comforted
,
although
all
his
sonnes
and
daughters
laboured
to
consolate
him
:
How
much
more
ought
we
to
bewaile
and
lament
;
yea
and
labour
to
remove
the
miserable
and
grievous
pressures
,
and
persecutions
,
not
of
one
Ioseph
,
but
of
many
thousands
,
Gen.
37.
34
,
35.
4.
Have
good
,
and
gracious
men
,
beene
continually
,
and
commendably
conversant
in
such
Christian
courses
,
Psal.
123.
2
,
3.
Lam.
3.
48
,
49
,
50.
and
shall
we
degenerate
and
digresse
out
of
a
way
so
pious
,
and
a
path
so
trodden
in
?
5.
Is
constancy
and
importunity
so
important
and
prevailing
,
Luk.
11.
5
,
6
,
7
,
8.
18.
1
,
2
,
5
,
6
,
7
,
8.
and
shall
we
surcease
to
sollicite
our
gracious
and
good
God
?
6.
Have
the
faithfull
,
and
fervent
,
the
sincere
and
zealous
prayers
of
pious
people
procured
liberty
and
enlargement
to
Saint
Peter
,
although
bound
with
two
chaines
,
and
kept
with
foure
quaternions
of
souldiers
,
Acts
12.
2
,
10.
Refreshing
raine
and
fruitfull
seasons
to
the
distressed
Israelites
,
when
the
heavens
were
as
iron
,
and
the
earth
as
brasse
,
the
raine
having
beene
restrained
the
space
of
three
yeares
,
and
six
moneths
,
Iames
5.
17.
And
hath
a
refreshing
raine
to
the
Romane
army
,
whose
men
and
horses
died
with
thirst
:
and
thunder
with
lightning
by
which
the
Marcomanni
or
Moravians
,
&
Quadi
,
or
Silesians
were
discomfited
,
and
had
a
successefull
and
unexpected
victory
;
for
which
cause
,
the
Emperour
Marcus
Antonius
called
the
legion
of
Christian
souldiers
,
the
thundering
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
legion
,
and
did
abrogate
the
many
bloudy
,
and
barbarous
decrees
,
which
then
were
of
force
against
Christians
.
And
shall
we
omit
a
duty
so
prevalent
and
prevailing
?
7.
Is
it
the
will
of
God
that
wee
should
pray
alwaies
,
1
Thess.
5.
18.
And
shall
not
we
dutifully
and
obediently
doe
this
,
it
being
so
just
and
equall
?
God
forbid
.
March
we
on
therefore
being
armed
with
prayer
:
we
can
never
pray
truly
except
we
be
armed
,
neither
can
we
rightly
use
our
weapons
without
prayer
.
A
souldier
of
the
Lord
harnesseth
himselfe
,
and
goeth
on
praying
,
beseeching
God
for
helpe
,
assistance
,
and
continuance
.
First
,
Pray
therefore
with
our
hearts
,
like
Abrahams
servant
,
Gen.
24.
27.
like
that
man
of
God
Moses
,
Exod.
14.
15.
like
gratious
Hannah
,
1
Sam.
1.
13.
good
Nehemiah
,
Noh.
2.
4.
and
distressed
Ionah
,
Ionah
2.
for
God
is
not
onely
Deus
non
vocis
sed
cordis
auditor
.
a
hearer
of
the
voice
but
of
the
heart
.
He
searching
and
seeing
the
secrets
of
the
same
.
Secondly
,
Pray
with
our
voice
,
this
being
necessarily
required
,
except
there
be
some
cause
of
weight
,
and
importance
to
the
contrary
.
1.
For
our
tongues
are
given
and
granted
to
us
to
praise
and
glorifie
God
as
well
as
our
hearts
,
and
they
are
of
all
other
parts
of
the
body
the
most
proper
and
excellent
instruments
of
Gods
glory
,
Psal.
57.
8.
108.
1.
2.
For
words
are
not
onely
declarers
,
demonstrating
and
shewing
,
but
also
stirrers
up
:
strengtheners
and
increasers
of
the
affections
of
the
heart
;
for
as
the
reflection
of
heate
comming
from
the
chimney
maketh
the
fier
hotter
,
which
before
hath
heated
it
,
even
so
words
in
prayer
makes
the
heart
more
fervent
,
the
ardency
whereof
having
before
occasioned
the
same
.
3.
For
words
in
prayer
are
a
prime
and
principall
prop
,
a
markable
and
speciall
meanes
to
prevent
interruptions
and
distractions
,
to
keepe
the
minde
from
wavering
,
and
wandring
,
and
to
hold
,
and
keepe
it
close
to
the
matter
in
hand
.
Pray
in
publique
with
the
Church
or
Congregation
.
1.
For
such
prayers
which
are
most
publique
,
are
most
powerfull
,
united
prayers
make
a
lowder
cry
,
and
moove
God
sooner
to
open
his
eares
.
2.
For
such
prayers
manifest
our
mutuall
communion
,
and
are
an
effectuall
meanes
of
mutuall
edification
,
stirring
up
the
zeale
,
and
inflaming
the
affections
of
each
other
.
3.
For
such
prayers
are
most
honourable
,
and
acceptable
to
God
,
the
Lord
most
delighting
in
the
joynt
consent
of
his
people
praying
unto
,
and
worshipping
him
.
Pray
in
,
and
with
our
families
like
good
Cornelius
,
Act.
10.
30.
for
,
not
only
is
it
needfull
thus
to
do
,
to
sanctifie
our
callings
,
and
Gods
creatures
,
but
also
this
bringeth
both
honour
and
profit
to
our
householdes
.
Pray
in
secret
,
thus
may
we
pray
in
the
field
,
Gen.
24.
63.
in
our
journey
,
Gen.
28.
20.
in
a
prison
,
&c.
But
the
most
secret
place
is
for
this
the
most
convenient
,
Mat.
6.
6.
such
places
being
freest
from
fleshly
inticements
,
agreeable
,
and
answerable
to
Christs
precept
and
practise
.
Pray
therefore
in
secret
,
this
being
a
good
triall
and
touchstone
of
our
sincerity
and
uprightnesse
.
This
arguing
,
and
augmenting
our
familiarity
with
God
.
This
bringing
most
comfort
and
consolation
:
And
in
these
we
most
freely
and
plainely
may
make
knowne
our
whole
minde
to
the
Lord
.
Pray
we
whensoever
we
enterprise
or
goe
about
any
thing
.
This
sanctifying
every
thing
,
place
,
person
,
and
performances
;
neither
can
we
expect
a
blessing
in
any
thing
except
we
crave
it
by
prayer
,
Psal.
127.
2.
Pray
without
failing
,
and
intermission
morning
and
evening
.
Let
this
be
our
Alpha
and
Omega
,
the
beginning
and
ending
of
our
actions
,
Psal.
55.
17.
1
Thess.
5.
17.
Dan.
6.
10.
1.
For
as
the
Iewes
solemne
sacrifices
were
both
morning
and
evening
,
so
should
this
of
ours
.
2
▪
The
day
and
night
ought
to
be
,
and
by
this
they
are
seasoned
and
sanctified
,
1
Tim.
4.
4.
3.
Each
of
these
needs
a
supply
of
fresh
favours
and
mercies
.
4.
And
in
both
day
and
night
we
want
Gods
gratious
and
speciall
protection
,
to
support
and
strengthen
,
to
preserve
and
protect
us
against
the
assaults
of
our
spirituall
enemies
,
who
are
never
weary
,
nor
wanting
to
do
mischiefe
.
Pray
in
private
,
with
such
gestures
which
are
fittest
to
moove
,
and
enforce
our
hearts
to
feeling
,
and
fervency
,
and
which
argue
First
,
A
zealous
right
and
reverent
faith
,
such
as
are
1.
The
lifting
up
of
the
hands
,
Ex.
9
29.
17.
11.
La.
●
.
17.
3.
41
2.
The
lifting
up
of
the
eyes
,
Psal.
121.
1.
123.
1.
Ioh.
17.
1.
3.
Standing
upright
as
waiters
,
Gen.
18.
22.
1
King
.
8
21.
4.
Sitting
upright
,
Gen.
48.
2.
Iudg.
20.
26.
1
Sam.
1.
10.
Secondly
,
or
a
sincere
,
sound
&
zealous
repentance
,
such
as
are
1.
Bowing
the
body
,
Gen.
22.
33.
Ester
3.
5.
Micah
6.
6.
2.
Bending
the
knee
,
1
King
.
8.
54.
Dan.
6.
10.
Luke
22.
4.
Act.
7.
60.
9.
40.
Ephes.
3.
14.
3.
Looking
downeward
,
Luk.
18.
13.
4.
Smiting
on
the
brest
or
thigh
,
Ier.
31.
19.
Ezek.
21.
12.
Luk.
8
▪
13.
5.
Kneeling
on
both
knees
,
2
Chron.
6.
13.
Dan.
6.
10.
Luk.
22
41.
Act
7.
60.
9.
40.
6.
Falling
on
the
face
,
Num.
16
4
Iosh.
7
6.
1
Cor.
14.
25.
7.
Thrusting
the
mouth
into
the
dust
,
Lam.
3.
29.
8.
Sitting
abjectly
clothed
in
dust
,
Neh
9
1.
9.
Hanging
downe
the
hands
,
Ier.
31.
19.
Ezek.
21.
12.
Pray
in
publique
with
unanimous
uniformity
in
regard
of
our
outward
carriage
and
gesture
,
keeping
,
using
and
observing
publique
gestures
prescribed
and
practised
as
commendable
and
warrantable
by
our
Church
:
not
breaking
the
bounds
of
comelinesse
and
order
,
Neh.
8.
5
,
6.
this
being
a
principall
preventing
preposterous
censuring
and
condemning
of
others
;
whereas
diversity
of
gestures
causeth
distractions
,
and
hindereth
devotion
.
I
do
therfore
heartily
wish
,
and
unfainedly
desire
,
that
all
persons
in
publique
performances
of
prayer
with
the
Congregation
,
would
fall
downe
and
kneele
before
the
Lord
our
maker
;
this
being
enjoyned
,
and
that
rightly
,
religiously
,
and
warrantably
,
Psal.
95.
6
,
7.
Mine
answer
to
these
interrogatories
was
it
demanded
should
be
as
followeth
.
Quest.
1.
Is
bodily
worship
alwaies
needfull
?
Answ.
In
publique
assemblies
,
and
in
the
Congregation
it
is
,
although
not
in
private
or
secret
.
Quest.
2.
Is
it
sufficient
in
the
great
Congregation
:
or
ought
it
to
be
first
and
principally
performed
?
Answ.
1.
Neither
is
it
sufficient
,
for
God
requireth
the
soule
,
heart
,
mind
,
and
spirit
.
2.
Neither
ought
it
to
go
before
the
worship
of
the
soule
,
for
that
is
both
preposterous
,
and
hypocriticall
.
Quest.
3.
Is
kneeling
alwaies
needfull
in
Gods
publique
worship
and
service
?
Ans.
It
is
needfull
alwaies
because
commanded
,
Ps.
75.
6
,
7.
Isa.
45.
23.
and
consonant
to
the
practise
of
the
most
pious
people
,
2
Chron.
6.
13.
Quest.
4.
Is
kneeling
needfull
in
all
publique
service
of
God
,
and
in
all
the
parts
thereof
?
Answ.
No
,
but
in
invocation
or
prayer
as
appeares
by
precept
and
practise
.
Quest.
5.
Is
it
needfull
all
the
time
of
publique
prayer
,
and
in
all
persons
?
Answ.
No
,
for
in
some
it
may
be
injurious
and
hurtfull
,
in
others
inconvenient
,
and
unprofitable
.
1.
Hurtfull
to
the
impotent
,
lame
,
sick
,
sore
,
&c.
and
then
it
is
contrary
to
that
authenticall
commandement
,
and
pious
precept
,
I
will
have
mercy
and
not
sacrifice
.
2.
Inconvenient
when
the
Ministers
voice
in
prayer
is
therby
drowned
,
so
as
that
it
cannot
be
he
heard
,
and
then
it
is
repugnant
to
that
royall
rule
,
let
all
be
done
to
edification
.
Quest.
6.
Is
kneeling
first
or
most
to
be
used
in
Gods
publique
service
?
Answ.
Yes
,
because
humiliation
is
chiefly
required
,
and
prayer
also
oftenest
to
be
used
,
whereupon
Gods
house
is
called
a
house
of
prayer
.
Eusebius
reports
of
Saint
Iames
the
brother
of
the
Lord
,
that
Lib.
2.
cap.
23
▪
his
knees
had
lost
the
sense
of
feeling
,
like
unto
a
camels
,
with
continuall
kneeling
upon
them
in
worshipping
of
God
,
and
praying
for
the
pardon
of
sin
for
the
people
.
CHAP.
XIII
.
Fasting
is
another
duty
of
Christian
souldiers
,
what
kinde
of
fasting
is
required
,
its
necessity
,
excellency
,
companions
,
and
occasions
.
TO
our
extraordinary
prayers
joyne
we
often
watchfullnesse
and
fasting
,
Col.
4.
2.
watch
in
prayer
.
1
Cor.
7.
5.
give
your selves
to
fasting
and
prayer
.
First
,
Thus
doing
we
shall
testifie
our
officious
,
dutifull
,
and
diligent
obedience
to
the
holy
and
heavenly
precepts
of
our
Soveraigne
Lord
God
and
blessed
Saviour
,
Ioel
1.
1●
.
1
Cor.
1.
7
Secondly
,
Thus
doing
we
shall
manifest
our
Christian
conformity
to
the
pious
and
praise-worthy
practises
of
good
men
,
in
times
and
ages
past
and
gone
,
as
of
David
,
Cornelius
,
Acts
10.
and
divers
other
.
Thirdly
,
This
combination
of
fasting
with
prayer
,
comfortably
crowning
with
correspondent
compensation
,
and
excellently
enriching
with
extraordinary
effects
:
for
1.
Hereby
great
and
gladsome
blessings
have
beene
purchased
,
and
procured
.
Witnesse
the
Iewes
marvailous
and
miraculous
deliverances
from
that
malignant
,
and
mischievous
massacre
of
their
cruell
and
capitall
enemy
,
that
wicked
misbeleeving
miscreant
Haman
and
his
cursed
complices
,
Ester
4
16.
8.
14
,
15.
Witnesse
that
confirming
conference
,
and
comfortable
command
of
an
holy
and
heavenly
Angell
unto
Cornelius
,
that
charitable
and
devout
Captaine
and
Centurion
of
the
the
Italian
band
,
when
hee
was
fasting
in
his
house
,
Acts
10.
30.
2.
Hereby
former
favours
,
and
memorable
mercies
have
beene
confirmed
,
and
continued
,
reestablished
,
and
reduplicated
:
witnesse
Gods
being
intreated
of
the
Iewes
when
they
fasted
and
besought
the
Lord
,
Ez●a
8.
22
,
23.
3.
Hereby
fearefu●l
and
formidable
judgements
have
been
respited
,
and
removed
,
witnesse
the
prolonging
and
putting
off
,
the
pouring
out
of
Gods
wrath
upon
the
people
of
the
Iewes
,
untill
Iosiah
was
gathered
to
his
fathers
in
peace
,
2
Chron.
34.
27
,
28.
Witnesse
that
remarkable
victory
of
the
Israelites
against
the
Benjamites
,
after
two
terrible
and
dreadfull
discomfitings
,
in
which
they
lost
forty
thousand
valiant
men
,
Iudg.
20.
26.
They
fasted
,
and
the
Lord
smote
Benjamin
,
v.
35.
and
witnesse
the
Lord
repealing
and
repenting
him
of
the
evill
that
hee
said
hee
would
doe
to
the
Ninivites
,
Ionah
3.
10.
4.
Hereby
plagues
,
and
punishments
,
crosses
,
and
calamities
have
beene
changed
,
and
converted
into
incredible
and
inestimable
profits
,
and
promotions
,
comforts
and
contentments
.
Witnesse
that
invaluable
spoyle
of
riches
,
and
pretious
jewels
which
Iehosaphat
,
and
the
people
of
the
Iewes
found
amongst
their
slaughtered
enemies
:
that
extraordinary
joy
wherewith
the
Lord
had
made
them
to
rejoyce
:
and
the
peaceable
rest
,
quietnesse
,
and
tranquillity
which
God
gave
to
the
Realme
of
Iehosaphat
,
after
that
,
by
this
pio
〈…〉
〈…〉
lent
performance
he
had
obtained
an
unheard
of
victorious
vanquishing
of
the
Ammonites
,
Moabites
,
and
Edomites
,
who
were
compacted
in
a
cursed
confederacie
,
and
unjustly
invaded
the
Realme
of
Iudah
with
an
astonishing
,
and
affrighting
,
with
an
impregnable
,
and
invincible
army
,
2
Chron.
20.
5.
Hereby
the
Saints
and
holy
ones
of
God
have
interessed
themselves
in
the
promised
reward
,
Matth.
6.
18.
have
been
more
confidently
confirmed
,
and
certainely
assured
of
their
owne
salvation
,
1
Cor.
9.
23
,
27.
fitly
therefore
,
and
excellently
doth
Saint
Chrysostome
call
fasting
the
tranquility
of
our
Hom.
2.
in
Gen.
soules
,
the
beauty
of
old
men
,
the
Schoolemaster
of
young
men
,
the
teacher
of
the
continent
,
which
adorneth
every
age
,
and
sex
as
with
a
diadem
.
6.
Herby
the
Saints
of
God
have
been
and
are
better
enabled
to
all
holy
,
and
heavenly
pious
practises
,
and
divine
duties
,
Matth.
17.
21.
by
fasting
and
prayer
,
2
Cor.
7.
6.
Saint
Chrysostome
Hom.
15.
in
Matth.
therefore
calls
it
the
mother
of
all
good
workes
,
the
mistresse
of
modesty
,
and
all
other
vertues
,
the
helper
of
prayer
,
because
prayer
without
fasting
is
slender
and
weake
,
for
that
prayer
is
strong
which
is
made
with
an
humble
spirit
,
and
a
contrite
heart
—
but
he
cannot
have
a
lowly
spirit
,
and
a
broken
heart
,
who
eates
,
and
drinkes
,
and
enjoyes
his
pleasures
,
whereas
fasting
adds
fervous
and
force
;
gives
wings
unto
,
and
nourisheth
prayer
.
Our
Homilies
excellently
make
three
ends
of
fasting
.
The
chastising
of
the
flesh
.
To
testifie
our
humble
submission
:
and
That
the
spirit
may
be
more
servent
in
prayer
.
7.
Hereby
we
may
be
encouraged
against
Satans
execrable
exploits
and
encounters
,
this
being
a
meanes
to
extirpate
and
expell
the
Divell
,
Matth.
17.
21.
Vpon
which
place
Saint
Hom.
58.
i●
Matth.
Chrysostome
saith
,
He
who
prayeth
fasting
hath
two
wings
,
by
which
,
in
flying
he
is
carryed
over
the
windes
,
for
he
neither
doth
sle●pily
gaspe
,
neither
doth
he
deferre
,
neither
is
he
dull
or
slow
in
prayer
,
which
things
many
indure
,
but
he
is
more
burning
then
fire
,
above
the
earth
,
and
therefore
is
made
a
terrible
enemy
to
the
divell
.
The
same
holy
Father
calleth
fasting
our
armour
,
and
weapons
against
our
adversaries
,
saying
,
They
who
goe
to
battaile
,
Hom.
13.
in
Marke
.
doe
diligently
furnish
themselves
before
hand
,
he
seeth
that
he
hath
his
helmet
if
he
hath
his
sword
,
if
he
hath
his
speare
,
if
he
hath
his
arrowes
,
if
his
horse
be
refreshed
,
and
that
he
may
fight
,
before
hand
he
makes
ready
his
armour
,
your
weapons
Serm
de
uno
legislatore
.
Tom.
1.
are
fastings
.
Againe
he
saith
,
It
is
better
to
●ast
the
fast
of
affection
than
of
hunger
.
The
fast
of
love
is
better
than
of
necessity
.
Our
Saviour
saith
of
Divels
,
this
kind
is
not
cast
out
but
by
prayer
and
fasting
:
Prayer
and
fasting
do
put
to
fl●ght
the
Divels
,
and
shall
they
not
overthrow
churlish
Barbarians
?
The
same
Father
in
a
Sermon
of
fasting
alledging
the
same
Serm.
2.
de
●ejunio
.
Scripture
,
saith
:
Fasting
ought
not
to
be
terrible
to
you
;
for
it
is
ordained
against
the
nature
of
Divels
.
So
that
if
any
be
possessed
with
an
uncleane
spirit
,
and
shall
behold
the
countenance
of
fasting
,
if
he
were
an
unmoveable
stone
,
he
shall
be
quickened
.
But
if
thou
addest
to
it
the
sister
of
fasting
,
that
is
,
if
he
shall
behold
its
companion
prayer
with
it
,
therefore
Christ
saith
,
this
kind
goeth
not
out
but
by
prayer
and
fasting
.
Since
therefore
it
doth
weaken
and
repell
the
enemy
of
our
salvation
,
and
smite
feare
of
such
terrour
in
our
enemies
—
where
fasting
hath
beene
affected
,
the
difficulties
of
cruelty
are
released
,
the
bonds
of
captivity
are
loosed
,
the
rights
of
liberty
are
restored
wholly
.
Since
therefore
fasting
doth
resist
our
adversaries
,
will
reject
the
yokes
of
bondage
,
and
restore
the
security
of
freedome
—
wilt
thou
heare
what
a
safety
,
how
great
a
succour
is
brought
forth
to
mankind
by
fasting
?
—
And
since
abstinence
hath
beene
a
necessary
buckler
to
us
before
the
conflict
to
resist
our
wilfull
sensualities
,
much
more
must
we
desire
the
helpe
of
fasting
in
our
fight
it selfe
to
our
victory
.
2
Sam.
11.
12
,
26.
Dan.
9.
3.
Esther
.
4.
16.
Mar.
9.
29.
Luke
2.
37.
Acts
10.
13.
13.
3.
14.
23.
This
duty
of
fasting
therefore
being
(
although
not
an
essentiall
property
of
prayer
,
yet
)
often
necessarily
to
be
joyned
with
,
and
accompany
the
same
as
a
prime
and
principall
means
to
protect
and
safeguard
our selves
against
the
asperate
assaults
and
sharpe
attempts
of
our
assiduous
adversaries
,
and
audacious
enemies
;
and
to
propugne
and
prostrate
the
fierce
and
furious
fraud
and
force
of
Satan
and
his
assistants
.
We
therefore
fellow
Christian
souldiers
ought
to
our
other
pious
performances
to
add
and
conjoyne
this
of
fasting
.
1.
I
do
not
meane
that
naturall
or
physicall
fast
which
is
for
healths
sake
,
and
therefore
often
prescribed
by
learned
Physitians
for
the
recovery
and
continuing
of
bodily
health
.
2.
Nor
that
civill
abstinence
whereby
men
forbeare
meats
and
drinks
,
the
better
to
accommodate
themselves
to
accomplish
some
worke
of
waight
,
or
businesse
of
speciall
importance
,
more
seriously
setting
,
and
more
firmely
hereby
fastening
their
minds
to
prosecute
and
effect
with
greater
earnestnesse
and
forwardnesse
the
businesse
intended
,
1
Sam.
14.
24.
Acts
23.
14.
3.
Nor
a
constrained
fast
,
when
mens
for
bearance
of
food
is
from
a
forcible
compulsion
,
they
would
eat
,
but
either
want
meat
or
appetite
,
Mat.
15.
32.
2
Cor.
11.
27.
4.
Nor
that
Christian
sobriety
,
whereby
men
use
the
good
creatures
of
God
soberly
and
temperately
,
not
so
often
,
nor
so
plentifully
as
is
usuall
,
1
Cor.
9.
27.
Which
is
pious
,
praise-worthy
,
and
profitable
for
the
poore
,
the
common-wealth
,
the
health
of
our
bodies
,
the
good
of
our
soules
.
This
deading
and
diminishing
fleshly
and
filthy
lusts
,
bridling
and
battering
down
unruly
affections
,
and
fitting
and
framing
the
mind
to
holy
and
heavenly
duties
.
5.
Nor
that
spirituall
fast
whereby
we
abstaine
from
sinne
,
Isa.
58.
6.
This
abstinence
and
freedome
from
filthinesse
and
vice
,
as
to
have
our
eyes
fast
from
wantonnesse
and
vanity
,
our
eares
from
fables
,
fraud
,
and
flatterie
:
our
tongues
from
wicked
words
and
all
evill
speaking
:
our
hands
from
godlesse
works
and
gracelesse
actions
:
our
soules
from
sinfull
thoughts
and
vaine
imaginations
,
ought
to
be
constantly
continued
in
the
whole
course
of
our
lives
.
6.
Not
that
miraculous
fast
whereby
Moses
,
Eliah
,
and
Deut.
9.
9.
1
King
.
19.
●
.
Matth.
4.
1.
our
Saviour
Christ
abstained
from
all
manner
of
fustenance
for
many
dayes
together
without
being
at
all
hungry
.
For
this
fact
of
our
Saviour
is
not
for
our
imitation
,
we
may
not
presume
to
do
miraculous
workes
and
acts
because
our
Saviour
did
such
.
Christ
was
baptized
,
so
ought
we
.
Christ
confuted
Satan
with
the
Scripture
,
so
ought
we
.
Christ
lasted
,
so
ought
we
.
But
as
we
do
not
therefore
desire
to
be
baptized
in
Iordan
:
as
we
do
not
desire
to
be
placed
on
the
pinacle
of
the
Temple
to
resist
Satan
:
so
neither
in
all
circumstances
Hom.
48.
in
Mat.
must
we
imagine
in
our
fasting
to
imitate
our
Saviour
Christ
.
Thus
S.
Chrysostome
saith
:
Our
Saviour
doth
not
say
his
fast
is
to
be
imitated
,
although
he
might
have
propounded
those
forty
dayes
:
But
learne
of
me
because
I
am
meeke
and
lowly
in
hea●t
.
Neither
doe
those
Papists
who
presse
so
much
their
ungrounded
fasts
,
consisting
in
an
abstinence
from
certaine
kinds
of
meates
prohibited
by
the
Romane
Church
;
as
our
learned
[
](A08552-e62340-b)*
*
Pag.
68.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
●●llict
the
soule
with
abstinence
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●●asting
nothing
at
all
.
Bishop
White
,
Although
they
glut
themselves
with
others
,
yea
,
as
some
of
their
owne
astirme
,
that
their
fasts
are
meere
gluttony
,
epicure-like
,
as
the
fore-named
Doctour
sheweth
:
These
I
say
do
not
imitate
our
Saviour
Christ
,
who
fasted
so
but
once
in
his
whole
life
,
they
every
yeare
:
He
abstaining
from
all
food
,
they
onely
from
certaine
kinds
of
food
.
7.
But
that
religious
fast
whereby
men
seasonably
abstaine
from
refreshing
their
bodies
,
to
make
them
fitter
for
religious
duties
:
This
pious
and
godly
exercise
by
which
God
is
immediately
served
,
and
being
joyned
with
prayer
and
inward
humiliation
,
is
an
adjuvant
meanes
to
appease
and
deprecate
Gods
anger
:
to
impetrate
and
obtaine
sundry
benefits
,
and
to
resist
and
repell
Satan
that
subtill
serpent
.
This
is
an
abstinence
commanded
by
the
Lord
to
make
solemne
profession
of
our
repentance
.
It
is
a
totall
〈…〉
whole
abstinence
from
meats
and
drinks
,
or
[
](A08552-e62390-b)a
a
2
Sam.
3.
35.
12.
7
,
20.
Ezra
106.
●st
r
4.
16.
●onah
3
7.
all
kind
of
sustenance
or
nourishment
,
(
difference
of
meats
therefore
makes
not
this
fast
,
Matth.
15.
3.
1
Cor.
10.
25
,
27.
8.
8.
Heb.
13.
9.
)
and
all
other
pleasurefull
delights
,
profitable
and
gainefull
things
of
this
life
.
Namely
[
](A08552-e62410-b)b
b
2
Sam.
12.
20
1
King
21.
27.
1
Chron.
21.
16.
Ester
4.
3.
Psal
69.
11.
Ier.
6.
26.
Ezek.
7.
18.
Dan.
9.
3.
Ioel
1.
13.
Ionah
3.
6.
Mat.
11.
21.
costly
and
curious
apparell
;
[
](A08552-e62420-b)c
c
Ioel
2.
16.
1
Cor.
7.
5.
Deut.
24.
3.
2
Sam.
11.
11.
Exod.
19
15.
2
Sam.
12.
16.
Ioel
1.
13.
Matrimoniall
benevolence
,
or
the
marriage-bed
:
[
](A08552-e62430-b)d
d
Dan.
6.
18.
2
Cor.
6.
5.
part
of
our
ordinary
sleepe
:
[
](A08552-e62440-b)e
e
Neh.
1.
4.
Dan.
6.
18.
all
mirth
,
musicke
,
pleasures
and
pastimes
(
this
being
a
time
of
weeping
and
wailing
,
of
sadnesse
and
sorrow
)
and
all
bodily
workes
of
profit
and
pleasure
,
and
therefore
from
the
ordinary
workes
of
our
callings
,
such
times
being
dayes
of
rest
to
be
kept
as
Sabbaths
,
without
doing
[
](A08552-e62450-b)f
f
Levit.
16.
29
,
30
,
31.
23.
27
,
28
,
30
,
31
,
32.
Heb.
29.
7.
any
worldly
works
for
a
certaine
time
:
namely
[
](A08552-e62460-b)g
g
Lev.
23.
32.
Iudg.
20.
26.
1
Sam.
14.
24.
7.
6.
2
Sam.
1.
12.
3.
35.
Acts
10.
30.
a
day
at
the
least
:
except
necessity
inforce
some
weake
and
impotent
persons
so
farre
forth
to
refresh
themselves
as
their
need
and
weakenesse
doth
require
:
For
God
will
have
mercy
,
and
not
sacrifice
,
Hos.
6.
6.
Excellently
saith
S.
Chrysostome
to
this
purpose
:
Beloved
,
if
Hom.
10.
in
Gen.
through
bodily
weakenesse
thou
canst
not
fast
a
whole
day
,
none
that
is
wise
can
therefore
reprove
thee
for
this
;
for
we
have
a
mild
and
gracious
Lord
,
requiring
nothing
of
us
above
our
strength
—
if
therfore
there
are
any
present
,
whom
the
feeblenes
of
body
doth
forbid
to
fast
,
and
to
remaine
without
dining
:
I
exhort
such
to
regard
the
weaknesse
of
the
body
—
therefore
he
who
receiveth
meat
,
and
cannot
fast
,
let
him
give
the
more
liberall
almes
,
let
him
be
more
fervent
in
prayer
,
let
him
have
the
more
readinesse
in
hearing
divine
speeches
,
in
which
the
feeblenesse
of
the
body
cannot
hinder
,
let
him
be
reconciled
to
his
enemies
,
let
him
shun
all
hatred
and
desire
of
revenge
.
He
who
doth
these
things
will
fast
a
true
fast
,
which
the
Lord
doth
principally
require
of
us
.
Sometimes
for
a
larger
and
longer
time
,
the
occasions
being
more
urgent
and
forcing
,
N●h.
1.
4.
Esther
4.
16.
Acts
9.
9.
extraordinary
occasions
,
and
speciall
occurrences
,
private
,
publike
or
particular
,
earnestly
calling
upon
us
for
more
than
ordinary
humiliation
and
prayer
.
Mistake
me
not
I
pray
,
as
if
I
deem'd
it
lawfull
or
allowable
for
private
persons
to
appoint
or
approve
of
publike
fasts
without
authority
of
Soveraigne
and
supreame
Magistrates
,
[
](A08552-e62540-b)a
a
1
King
.
21.
8
,
9
2
Chron.
20
3
Ezra
8.
21.
Ester
4.
10.
Ion
3
2.
to
whom
it
doth
belong
to
authorize
and
command
,
to
publish
and
proclaime
the
same
.
[
](A08552-e62550-b)b
b
Iudg.
20.
26.
Ierem.
36.
6.
Ioel
1.
14.
Which
divine
duties
ought
then
to
be
performed
and
practised
in
the
temple
or
house
of
God
.
And
the
persons
to
be
present
and
participate
are
[
](A08552-e62560-b)c
c
2
Chron.
20.
13.
Neh.
9.
38.
10.
28.
Ioel
2.
16.
all
sorts
of
people
,
high
and
low
,
rich
and
poore
,
young
and
old
.
1.
Rulers
and
regents
who
have
the
guidance
and
government
upon
their
shoulders
,
should
then
and
there
accommodate
themselves
to
accompany
the
people
.
1.
Because
the
guilt
and
cry
of
their
sinnes
is
as
great
,
loud
,
and
clamorous
,
if
not
more
than
of
other
men
,
both
in
regard
of
their
age
,
offices
,
provocations
,
tentations
and
allurements
to
erroneous
wayes
and
wandrings
.
2.
Because
their
examples
are
more
beneficiall
or
obnoxious
,
being
more
observed
and
followed
.
3.
Because
also
their
helping
hand
,
councell
,
and
countenance
is
of
great
and
urgent
importance
for
the
discovery
and
discountenancing
,
●urbing
and
countermining
,
punishing
and
preventing
capitall
and
crying
offences
,
causing
and
occasioning
evils
of
all
sorts
.
2.
Yea
even
harmlesse
and
helplsse
,
tender
and
irreprehensible
children
and
infants
have
not
often
and
usually
formerly
beene
excluded
nor
exempted
from
these
publike
performances
.
1.
Not
onely
because
they
are
defiled
with
their
owne
sins
and
their
parents
,
and
so
are
liable
to
the
dreadfull
displeasure
and
irefull
judgements
of
God
,
Hos.
13.
16.
2.
But
also
because
the
seeing
and
hearing
the
mournefull
and
sadding
ru●ull
teares
and
dolefull
cries
of
such
perplexed
persons
will
much
move
,
presse
,
and
provoke
others
to
mournfull
lamentations
.
3.
And
lastly
,
because
this
is
a
notable
and
speciall
meanes
timely
to
traine
them
up
in
holy
and
pious
services
to
our
gracious
God
.
4.
Lastly
,
the
seasons
,
times
,
occasions
and
ends
of
these
extraordinary
duties
have
been
and
ought
to
be
1.
The
preventing
of
some
future
and
fearefull
eminent
dangers
and
distresses
,
the
obtaining
deliverance
from
,
and
defence
against
our
mighty
and
malicious
,
fierce
and
furious
foes
,
2
Chron.
20.
3.
Est.
4.
1
,
2
,
3.
Io●ah
3.
2.
The
removing
and
remitting
some
present
pinching
pressure
and
calamity
,
Io●
.
7.
6.
Iudg.
20.
20.
I●el
1.
4.
Thus
we
were
enjoyned
by
publike
authority
in
those
dangerous
dayes
of
warre
,
1628.
for
●he
perservation
of
his
Majesties
Realmes
,
and
all
reformed
Churches
to
fast
.
Thus
by
the
same
authority
we
were
enjoyned
to
fast
every
wednesday
during
that
heavy
visitation
of
the
pestilence
,
1625.
and
also
in
the
time
of
the
dearth
,
1626.
3.
The
preventing
and
pacifying
of
Gods
wrath
justly
feared
,
and
conceived
by
some
shamefull
raigning
sins
in
a
land
,
Ezra
9.
1
,
2
,
3.
4.
The
comforting
,
succouring
and
supporting
neighbour-Churches
in
their
miseries
and
calamities
,
Gods
people
in
their
persecutions
and
pressures
,
Acts
13.
2.
5.
The
recovery
and
regaining
of
Gods
favours
which
may
seeme
to
be
lost
and
ecclipsed
by
sensible
signes
of
his
indignation
,
Est
.
4.
Dan.
9.
Mat.
9.
15
,
16.
6.
The
furthering
and
forwarding
of
some
speciall
work
or
enterprise
undertaken
and
in
hand
,
Ester
4.
16.
Acts
13.
3.
1.
14
,
15.
It
is
the
private
and
particular
which
I
now
presse
and
perswade
all
Christian
souldiers
to
performe
and
practise
,
much
differing
from
the
former
.
For
,
1.
This
is
free
and
voluntary
.
That
is
necessary
and
enjoyned
,
Lev.
23.
29.
2.
This
is
performed
and
practised
by
one
person
or
family
at
the
most
,
2
Sam.
3.
35.
12.
16.
Ester
4.
16.
Psal.
35.
13.
69
10.
Neh.
1.
4.
Dan
9.
10.
Acts
10.
2
,
3.
Luk.
2
8
,
36.
That
by
a
kingdome
or
countrey
joyntly
.
3.
This
in
the
most
private
and
retired
place
,
2
Sam.
12.
16.
Zach.
7.
3.
Matth.
6.
18.
That
in
the
publike
congregation
.
For
in
this
as
in
other
Christian
exercises
we
must
not
desire
to
be
seene
of
men
,
onely
to
our
Father
in
secret
:
this
differencing
ours
from
hypocriticall
performances
:
and
such
fequestring
from
company
,
fitting
us
more
freely
and
servently
to
mourne
,
meditate
,
fast
and
pray
.
4.
This
may
be
appointed
by
any
man
who
hath
power
of
himselfe
,
consent
of
superious
,
Num.
36.
4
,
13.
or
convenient
opportunity
,
Neh.
1.
4.
That
onely
by
Kings
and
such
like
authority
.
5.
This
for
more
ends
and
causes
,
namely
,
not
onely
publike
,
Psal.
53.
13.
Dan.
10
▪
2
,
3.
But
also
private
,
2
Sam.
12.
2
Cor.
11.
22.
That
onely
for
ends
and
causes
which
are
publike
and
generall
.
First
,
The
publike
occasions
of
private
●astings
are
1.
The
losse
of
the
Church
or
common-wealth
in
the
death
of
good
governours
,
worthy
and
valiant
Warriours
,
or
other
such
like
props
,
pillars
,
and
patriots
of
the
same
,
1
Sam.
31.
13.
2
Sam.
1.
14.
12.
30
,
35.
And
that
God
would
give
a
good
supply
.
2.
The
sorrowes
and
sicknesses
of
other
men
,
yea
of
enemies
,
Psal.
35.
13.
Rom.
12.
15.
Iam
5.
5.
3.
The
height
and
hideousnesse
of
sinne
raigning
in
a
republique
through
impunity
and
connivence
,
Iosh.
7.
16.
Ezra
9
3
,
4.
Psal.
119.
136.
4.
The
sense
and
suffering
of
some
j●dgement
befallen
,
Neh.
1.
4.
Dan
9.
3.
5.
The
protection
,
safety
,
and
securing
of
Kings
,
and
others
in
authority
,
1
Tim.
2.
1
,
2
,
3.
6.
The
purchasing
and
procuring
of
some
blessings
and
benefits
for
Church
and
Common-wealth
.
Secondly
,
The
private
opportunities
for
this
private
performance
are
these
and
such
like
.
1.
The
taming
of
the
flesh
,
the
better
to
practise
the
particular
duties
of
our
personall
callings
fervently
and
faithfully
,
1
Cor.
9.
27.
2
Cor.
6.
6.
1
Tim.
5.
23.
2.
The
fitting
and
furnishing
of
a
mans
selfe
in
time
of
persecution
to
beare
the
crosse
more
piously
and
patiently
,
comfortably
and
couragiously
,
Matth.
9.
13.
Zach.
7.
3.
2
Cor.
6.
5
,
6.
11.
27.
By
this
meanes
many
Martyrs
became
so
mighty
and
magnanimous
.
3.
The
stirring
up
,
reviving
,
and
renewing
of
our
repentance
,
Iob
41.
5.
Psal.
69.
11.
109.
24.
4.
The
adding
and
augmenting
frequency
and
fervour
unto
our
prayers
and
petitions
,
Zach.
12.
10.
Luke
2.
37.
This
gives
wings
and
vigour
unto
prayer
after
our
hearts
have
beene
exceeding
frozen
,
barren
and
unfruitfull
,
Ioel
1.
17.
Exra
8.
20.
1
Cor.
7.
5.
5.
The
obtaining
,
and
more
powerfull
possessing
the
spirituall
and
soule-ravishing
presence
of
our
blessed
Saviour
,
Matth.
9.
14.
6.
The
recovery
or
receiving
of
some
blessings
wanting
to
us
in
particular
,
1
Sam.
1.
7
,
10.
7.
The
averting
or
turning
away
of
some
personall
judgement
threatned
or
inflicted
,
1
Sam.
12.
16.
1
Kings
21.
2
Chron.
32.
26.
33.
18
,
19.
8.
The
sense
and
suffering
of
some
present
and
particular
losse
,
Gen.
37.
34.
9.
The
sitting
and
furnishing
a
mans
selfe
more
preparedly
&
profitably
to
heare
the
Word
,
and
to
receive
the
communion
.
Thus
many
good
,
and
gracious
people
before
such
divine
duties
doe
often
eate
sparingly
,
or
fast
,
this
being
a
pressing
,
and
powerfull
preparative
to
that
needfull
preparation
August
.
in
Ioan.
11.
55.
What
doth
it
profit
to
abstaine
from
meat
,
and
to
wander
in
sin
,
to
chastise
the
body
with
hunger
,
and
to
occupie
the
mind
in
wickednesse
?
we
appoint
abstinence
to
the
body
,
that
we
may
the
more
abstaine
from
vice
,
whosoever
fasteth
and
liveth
in
sinen
,
seemeth
to
have
made
advantage
of
meates
,
not
of
salvation
saith
Saint
Ambrose
Serm.
33.
Levit.
16.
29.
1
King
.
21.
29.
2
Chron.
12.
6
,
7.
Ezra
8.
21.
Num.
29.
7.
Ioel
2.
12.
13.
which
ought
to
precede
our
communicating
at
the
Lords
Table
.
They
came
to
Ierusalem
to
sanctifie
themselves
with
prayer
,
how
much
more
ought
we
saith
Saint
Augustine
prepare
our selves
for
our
passeover
,
according
to
those
precepts
,
2
Chron.
30.
18
,
19
,
20
,
21.
35.
6.
and
practises
,
Iohn
11.
55.
12.
1.
This
private
and
particular
fast
consists
as
the
publique
,
not
only
in
bodily
abstinence
,
but
also
First
,
In
an
absolute
abstinence
,
a
carefull
cessation
,
and
true
turning
from
all
manner
of
sin
and
iniquity
,
Isa.
58.
6.
especially
from
such
hainous
abominations
which
helpe
forward
the
affliction
,
hasten
Gods
judgements
,
hinder
and
withhold
his
mercies
and
favours
.
Abstinence
from
meates
,
and
not
from
maliciousnesse
:
from
pleasures
,
and
not
from
prophanesse
:
from
food
,
and
not
from
filthinesse
:
from
sleepe
,
and
not
from
sin
is
a
diabolicall
,
and
not
a
divine
fast
for
which
God
often
rejected
and
reproved
the
Iewes
,
Isa.
58.
3.
Zach.
7.
5
,
6.
The
Ninivites
therefore
whose
fast
was
pleasing
to
the
Lord
,
and
profitable
to
themselves
,
was
accompanyed
with
a
turning
from
all
their
evill
waies
,
Ionah
3.
8.
And
a
generall
turning
from
all
sin
hath
been
prescribed
to
,
&
practised
by
Gods
people
as
a
principall
,
and
powerfull
,
as
a
necessary
and
never
failing
meanes
to
avert
and
keepe
away
judgements
presaged
,
and
posting
apace
,
Ezra
8
&
9.
and
to
avoke
,
and
take
away
plagues
and
punishments
pursuing
,
perceived
,
and
perplexing
,
Ioel
2.
12.
Secondly
,
In
an
holy
humbling
of
the
soule
for
Gods
displeasure
felt
,
or
seared
,
and
for
sin
occasioning
the
same
.
Fasting
therefore
hath
this
name
of
humbling
the
soule
almost
,
and
altogether
appropriated
to
it selfe
.
Abstinence
is
therefore
We
ought
to
know
brethren
,
that
fasting
is
acceptable
to
God
,
not
onely
that
we
cover
our
soules
,
with
abstinence
but
also
with
humility
.
A●ib
.
Ser.
33.
appointed
of
God
that
as
a
meanes
it
may
moove
,
and
make
us
fitter
to
humble
our
soules
;
for
although
God
is
a
spirit
,
and
to
be
worshipped
in
spirit
and
truth
,
Yet
this
bodily
exercise
of
fasting
is
enjoyned
,
and
is
extraordinary
availeable
to
fit
,
furnish
,
and
fortifie
us
to
wrestle
with
,
and
warre
against
the
flesh
,
Psal
69.
0.
to
make
us
apter
to
humble
our
soules
for
sin
incensing
and
displeasing
God
.
This
humiliation
consists
primarily
and
principally
.
First
,
In
casting
downe
,
and
abasing
of
our selves
before
the
dreadfull
and
offended
might
and
Majesty
of
our
great
and
glorious
God
,
Ezra
8.
21.
Psal.
35.
13.
1.
So
that
we
may
have
a
sensible
feeling
of
our
owne
sins
,
calling
to
minde
the
vilenesse
and
viciousnesse
of
all
si●
,
especially
our
own
,
&
principally
our
most
inbred
,
indeard
,
intimate
and
inabling
iniquities
,
being
debts
we
can
no
waies
discharge
,
making
us
liable
to
all
plagues
and
punishments
denounced
in
Gods
booke
against
offenders
,
and
occasioning
our
present
perplexing
pressures
.
2.
So
that
wee
may
groane
,
and
grieve
,
sigh
and
sorrow
,
Psal.
6.
2
,
3
,
6.
13.
2.
25.
17.
22.
14.
42.
3
,
7
,
10.
38.
1.
Ioel
2.
12
,
13.
mourne
and
lament
under
the
intollerable
and
insupportable
weight
and
burden
of
the
same
;
yea
this
bewailing
and
bemoaning
of
our
sins
ought
to
be
like
the
sorrowes
of
a
woman
in
travaile
,
of
one
lamenting
the
death
of
his
mother
,
as
for
the
losse
of
a
son
,
yea
an
onely
son
,
Zach.
12.
10.
as
the
lamentation
of
Dragons
and
the
mourning
of
Ostriches
,
Micab
1.
8.
As
David
for
his
Absalom
,
and
Rahel
for
her
children
.
To
this
end
1.
Recount
and
call
to
minde
the
number
of
Gods
bestowed
benefits
to
provoke
and
win
us
to
obedience
.
2.
Weigh
and
consider
the
measure
,
greatnesse
,
and
excellency
of
them
,
especially
which
concerne
the
soule
.
3.
Marke
and
meditate
how
easily
and
freely
they
were
given
,
and
granted
,
unasked
and
undeserved
.
4.
Ponder
and
remember
upon
whom
they
have
beene
conferd
,
on
us
,
vile
and
miserable
earth
,
and
ashes
,
wormes
and
not
men
,
Psal.
73.
5
,
6
,
10
,
11
,
12.
who
have
abused
and
neglected
the
many
mercies
of
our
good
God
,
Lam.
3.
21.
who
have
multiplyed
and
manifested
our
rebellions
,
Ezek.
16.
20
,
22
,
40
,
43
,
61
,
63.
who
have
deserved
of
due
therefore
,
to
have
direfull
judgements
denounced
against
,
and
executed
upon
us
,
Lam.
1.
8
,
9.
3.
19
,
20.
Our
ingratitude
,
disobedience
,
and
offences
,
notwithstanding
such
and
so
many
mercies
,
being
great
and
grievous
:
our
due
desert
for
the
same
:
the
danger
wherein
we
stand
in
regard
of
the
same
;
and
the
dreadfullnesse
of
judgements
due
to
us
,
should
the
Lord
deale
with
us
according
to
the
same
,
ought
to
breake
and
bruise
our
hard
and
stony
hearts
,
so
as
to
take
downe
our
courage
and
confidence
,
our
pride
and
presumption
,
so
as
to
make
us
meeke
▪
and
mortified
,
to
drive
us
out
of
our selves
,
to
have
co●fidence
in
God
,
2
Cro●
.
7.
13.
3.
So
that
we
may
acknowledge
and
confesse
our
sins
and
rebellions
,
Dan.
9.
6
,
7.
Psal.
32.
3
,
4.
with
bleeding
,
beleeving
and
honest
hearts
.
Secondly
,
In
the
assurance
of
the
full
and
free
forgivenesse
of
our
sins
;
as
also
of
the
procuring
and
obtaining
of
our
requests
,
so
far
forth
as
is
for
Gods
glory
,
Ezra
10.
3.
Hope
of
pardon
,
assurance
of
remission
and
obtaining
of
our
requests
being
necessary
companions
of
true
humiliation
,
2
Chron.
20.
20.
For
where
there
is
no
hope
to
expect
reconciliation
with
God
,
there
it
will
bee
impossible
and
unprofitable
to
endeavour
and
enterprise
true
repentance
,
neither
can
there
be
save
a
desperate
aversenensse
to
all
good
,
and
a
promptnesse
and
prones
to
cry
out
with
those
,
Mal.
3.
14.
It
is
in
vaine
to
serve
God
.
Besides
,
without
this
none
can
please
God
,
Heb.
11.
6.
and
whatsoever
is
without
it
,
is
but
sin
,
Rom.
14.
23.
Thirdly
,
In
a
renewed
resolution
against
all
sin
,
resigning
and
renouncing
sin
,
so
as
never
to
revive
,
revoke
,
or
resume
the
same
;
and
so
as
ever
hereafter
to
walke
in
newnesse
of
life
.
This
renovation
in
minding
and
meaning
to
mend
our
lives
,
is
of
absolute
necessity
to
accommodate
and
accompany
a
right
religious
fast
.
Fasting
without
this
being
but
a
contaminating
and
counterfet
hypocriticall
fast
,
neither
appointed
by
,
nor
approved
of
God
,
Isa.
58.
3
,
4
,
5
,
6.
for
the
Lord
chooseth
,
commandeth
,
and
delighteth
in
fasting
,
which
is
accompanyed
with
a
renued
life
,
Isa.
58.
6.
Zach.
7.
7
,
9
,
10.
Thus
doing
we
imitate
and
walke
after
our
pious
patternes
and
predecessours
,
the
holy
ones
of
God
,
Ezra
9.
10.
3.
&c.
whereas
otherwise
we
doe
but
mocke
God
so
farre
forth
as
in
us
lyeth
,
for
God
is
not
mocked
.
Fourthly
,
In
crying
mightily
to
God
,
E●er
4.
v.
3.
Ioel
1.
14.
Dan.
9.
19
wrestling
with
God
like
Iakob
untill
he
blesse
us
,
importuning
the
Lord
like
Abraham
for
the
Sodomites
untill
he
heare
us
,
Nehem.
1.
5.
Psalme
35.
15.
Acts
9
9.
10.
30.
Fifthly
,
In
pardoning
,
and
passing
by
,
forgiving
and
forgetting
injuries
and
indignities
against
our selves
,
Isa.
58
6.
Zach
7.
9
,
10.
As
also
in
giving
gladly
and
bountifully
to
those
who
are
in
want
or
penury
,
Isa.
58.
Acts
10.
4
,
30.
1.
For
as
the
Iewes
had
sacrifices
in
their
fasts
,
Zach.
7.
9.
so
must
we
,
namely
such
as
are
workes
of
mercy
,
Phil.
4.
18.
Heb.
13.
16.
2.
Giving
of
almes-deeds
,
workes
of
charity
,
are
signes
At
this
time
let
us
give
before
hand
our
dinner
to
the
poore
—
hee
who
fasts
and
gives
not
liberally
to
the
poore
,
makes
his
fasting
a
gaine
,
for
hee
did
not
fast
to
please
God
,
but
that
hee
might
not
spend
largely
,
saith
S.
Ambrose
.
Serm.
33.
and
tokens
of
our
true
repentance
,
conversion
from
sin
,
turning
to
God
,
of
our
gratitude
and
gladnesse
for
such
reconciliation
with
God
.
3.
These
two
goe
hand
in
hand
together
,
are
linkes
of
the
same
chaine
,
inseparably
united
together
in
the
sacred
Scripture
,
Act.
10.
1
,
4
,
30.
4.
Except
we
joyne
almes
to
fasting
,
making
the
humbling
of
our selves
a
meanes
to
refresh
and
rejoyce
others
,
giving
so
much
at
the
least
more
to
the
poore
as
we
should
have
spent
upon
our
owne
bellies
:
we
doe
but
make
religion
a
cloake
to
clad
and
cover
covetousnesse
.
To
fast
that
wee
may
spare
,
or
augment
our
substance
,
is
not
for
Gods
glory
,
but
for
covetousnesse
.
5.
And
such
fasting
as
the
afore-named
is
injurious
,
not
only
to
the
poore
,
but
also
to
all
a
mans
family
,
who
gaine
not
by
their
abstinence
,
onely
the
master
if
he
doth
not
rightly
and
religiously
part
with
and
imploy
so
much
at
least
as
is
spared
,
to
feast
and
foster
others
.
Sixthly
,
In
a
reverend
and
right
exercising
our selves
in
the
Word
of
God
read
and
preached
,
if
it
may
be
reading
and
hearing
the
same
,
Neh.
8.
9.
9.
3.
Ier.
36.
6.
This
being
a
meanes
to
moove
men
to
repentance
,
and
humiliation
of
minde
.
It
is
therefore
most
safe
and
seasonable
,
The
whole
day
is
to
bee
spent
in
reading
,
praycer
,
&c.
Amb.
Ser.
33.
comfortable
and
convenient
,
profitable
,
and
praise-worthy
for
such
private
persons
,
who
for
their
owne
private
,
or
the
publique
good
,
desire
by
this
laudable
and
long
continued
exercise
,
to
keene
and
edge
their
devotions
,
to
give
wings
unto
,
and
cause
their
prayers
to
mount
aloft
with
more
fervour
,
force
,
and
fruitfullnesse
,
to
select
,
and
set
apart
such
daies
which
our
Church
not
onely
approves
of
,
but
also
appoints
for
the
reading
of
the
Word
and
Prayer
:
to
which
enjoyned
excellent
exercises
,
many
preachers
of
good
note
do
joyne
exposition
of
some
part
of
the
Scriptures
:
for
by
these
publique
ordinances
they
shall
be
much
furthered
,
and
made
more
fervent
and
fertile
in
their
intended
service
.
CHAP.
XIIII
.
Christian
souldiers
must
follow
Christ
our
Captaines
directions
,
standing
in
those
stations
wherein
he
sets
us
to
warre
this
good
warfare
.
SOuldiers
continually
comply
unto
,
and
alwaies
follow
the
Duty
9
directions
,
and
discipline
,
and
observantly
obey
the
charge
and
commandements
of
their
Leaders
and
Lievetenants
,
of
their
Captaines
and
chiefe
Commanders
:
in
their
retiring
,
or
rushing
forward
,
in
their
sallies
,
surprisalls
,
stands
,
and
stratagems
,
in
their
fighting
,
or
forbearing
,
in
their
marching
,
Z●zom
.
Hist.
Eccl.
lib.
6.
Chap.
6.
and
other
military
proceedings
.
Answerable
hereunto
was
the
speech
of
valiant
Valentinian
.
It
was
O
you
souldiers
(
saith
he
)
in
your
power
to
choose
me
to
governe
,
but
n●w
I
am
chosen
of
you
,
it
is
in
my
power
onely
to
elect
,
not
in
yours
to
choose
him
partner
of
the
Empire
whom
you
desire
.
Moreover
,
it
is
meete
that
you
who
are
now
subject
to
my
governement
to
be
quiet
:
and
for
me
,
who
am
Emperour
to
consider
what
is
to
be
done
.
Aemilius
the
Romane
Generall
likewise
Car.
Chro●
.
lib.
2.
said
publikely
to
the
people
,
that
had
they
chosen
a
man
more
fit
,
he
would
have
obeyed
,
but
if
they
would
have
him
to
bee
Captaine
,
hee
desired
that
the
army
would
obey
him
,
and
not
take
the
office
of
the
Generall
to
themselves
,
nor
hinder
him
with
their
curiosity
and
fables
.
The
souldiers
of
Tamerlane
durst
not
turne
their
backes
in
fight
,
it
being
contrary
to
his
leave
,
and
liking
.
The
souldiers
of
the
famous
Romane
Scipio
,
were
so
obsequious
,
and
obedient
to
him
their
Generall
;
that
at
his
wish
,
and
willing
,
charge
and
commanding
,
they
would
adventure
upon
,
and
attempt
imminent
,
yea
unconceaveable
difficulties
,
and
dangers
,
so
as
not
onely
to
encounter
with
much
hazard
,
and
little
hope
,
upon
uneven
and
unequall
termes
,
fierce
and
furious
foes
;
but
also
violently
to
throw
and
tumble
themselves
from
of
the
tops
of
steepe
and
cragg●
rockes
and
mountaines
.
—
Atto
〈…〉
s
actor
〈…〉
esse
〈…〉
Spem
retulit
〈…〉
plures
serva
〈…〉
.
The
Persian
souldiers
were
so
faithfull
to
Zerxes
,
that
many
of
them
speedily
and
voluntarily
cast
themselves
into
the
sea
to
safeguard
and
preserve
him
.
Hector
Mochint●s●h
a
Scottish
rebell
,
had
two
hundred
such
faithfull
Captaines
,
that
life
and
liberty
being
offered
to
them
,
after
their
apprehension
and
arraignement
as
they
were
going
to
the
gallowes
,
conditionally
that
they
would
declare
.
and
tell
where
Hector
was
,
they
answered
they
could
not
tell
,
and
if
they
could
yet
they
would
not
by
any
paine
or
terrour
of
death
,
bee
induced
to
breake
their
faith
or
betray
their
Marian
Franc.
de
●●ri
.
master
.
Those
licentious
Locusts
,
and
luxurious
Loyalists
,
the
Iesuites
at
the
will
and
command
of
their
barbarous
,
and
bloudy
unnaturall
and
irreligious
Superiours
,
murther
Facinus
〈◊〉
Marian.
lib.
1.
c.
●
.
and
massacre
the
Lords
annointed
ones
,
Kings
and
Princes
as
a
most
memorable
enterprise
.
The
servants
of
Absolom
,
and
the
soulders
of
Abimelech
do
as
they
are
directed
,
put
in
execution
what
by
them
as
their
commanders
was
enjoyned
,
Iudg.
9
49.
2
Sam.
13.
27.
The
young
men
of
Ioab
and
Abner
,
at
their
assigning
and
appointment
,
arose
and
acted
such
sad
and
sorrowfull
parts
in
that
terrible
and
cruell
tragedy
,
where
each
man
sheathed
his
sword
in
his
fellowes
side
,
so
that
they
fell
downe
dead
together
,
2
Sam.
2.
16.
Yea
disobedience
and
unfaithfullnesse
of
souldiers
to
their
Chiefetaines
and
Leaders
is
so
odious
and
opprobrious
,
so
criminous
and
culpable
,
that
by
the
law
of
armes
such
are
to
suffer
even
death
it selfe
;
which
hath
beene
executed
upon
delinquents
,
not
onely
by
renowned
Commanders
for
faults
oftentimes
Knol
.
T●rk
.
Hist
.
not
many
and
meane
.
Witnesse
,
Charles
Count
Maunsfelt
,
who
in
his
wars
against
the
Turkes
,
hanged
an
Hungarian
horseman
,
because
he
refused
to
carry
a
faggot
to
damne
up
the
trenches
at
Stragoniam
.
[
](A08552-e64350-b)a
a
Flens
Tamerlano
queritur
pauper●ula
ma●no
Vnum
è
militibus
lac
rapuisse
sibi
Innumer
as
jubet
ille
slatim
consistere
tu●mas
Raptorem
lactis
qu
crat
ut
illasui
Intento
at
tetricus
rescindit
pectora
ferro
Qud
justa
an
fuerit
neone
querela
sciat
.
Dick.
Spec.
Frag.
Knols
Turk
.
Hist.
Moris
.
Hist.
of
Ireland
,
Stowe
.
And
Tamerlane
the
great
,
who
put
a
souldier
to
death
for
stealing
a
little
milke
from
a
maid
at
her
complaint
,
contrary
to
his
military
precepts
.
But
also
by
enemies
themselves
,
who
having
made
use
of
,
and
taken
advantage
by
the
trecheries
and
treasons
of
such
unfaithfull
and
fraudulent
fellowes
,
have
rightly
repayed
them
with
losse
of
life
,
as
a
condigne
,
and
convenient
recompense
for
such
false-hearted
execrable
and
abhorred
persons
.
Witnesse
the
strange
and
dreadfull
death
of
Nicholas
Kereischen
,
who
by
the
commandement
of
Selimus
,
was
put
into
a
hogshead
of
nailes
with
this
inscription
:
Heere
receive
the
reward
of
thy
avarice
,
and
treason
,
Gynto
thou
hast
sold
for
gold
,
if
thou
be
not
faithfull
to
Maximilian
thy
Lord
,
neither
wilt
thou
be
to
me
.
Witnesse
the
death
of
Parese
Foster-brother
to
Kildare
,
who
having
the
custody
of
Mainoth
in
Ireland
betrayed
it
to
Breretan
for
reward
,
which
was
faithfully
paid
,
and
then
presently
the
untrusty
traytor
beheaded
.
Canute
the
Dane
commanded
the
traytor
Edrike
of
Stroton
Earle
of
Mercia
to
be
put
to
death
,
who
by
flight
had
purposely
betrayed
Edmund
the
King
,
with
the
English
into
his
hands
,
according
to
his
treacherous
promise
.
In
the
Barons
wars
against
King
Iohn
,
they
sent
into
France
for
Lewis
the
son
of
the
French
King
,
to
whom
they
Stowe
in
King
Iohn
.
joyned
against
their
Soveraigne
,
&c.
The
Vicount
of
Melin
,
who
came
with
the
Prince
into
England
,
before
his
death
at
London
,
told
the
Barons
,
that
if
Lewis
did
get
the
Kingdome
,
he
would
banish
out
of
the
Realme
for
ever
all
those
which
now
doe
take
his
part
and
persecute
King
Iohn
,
as
Traytors
to
their
King
.
Thomas
Gourney
,
and
Iohn
Maltravers
,
the
more
Stowe
R.
3.
then
barbarous
murderers
of
Edward
the
second
,
had
also
a
condigne
reward
for
their
trechery
.
Banister
who
betrayed
Stowe
.
his
master
the
Duke
of
Buckingham
to
Richard
the
third
:
His
son
and
heire
waxed
mad
,
died
in
a
boare-stie
,
his
eldest
daughter
was
stricken
with
leprosie
,
his
second
son
made
lame
,
his
youngest
drowned
in
a
small
puddle
,
himselfe
in
his
old
age
arraigned
for
murder
,
and
for
a
thousand
pound
promised
by
King
Richard
,
received
not
one
farthing
,
the
King
telling
him
that
hee
which
would
be
so
untrue
to
so
good
a
master
,
would
be
false
to
all
other
.
Worthy
to
this
purpose
is
the
saying
of
Philip
King
of
Macedon
.
If
any
Athenian
living
in
Athens
,
doth
say
that
he
prefers
me
before
his
countrey
,
him
verily
would
I
buy
with
much
money
but
not
thinke
him
worthy
my
friendship
.
But
if
any
for
his
countrey
sake
shall
hate
me
,
him
will
I
impugne
as
a
castle
,
a
strong
wall
,
and
bulwarke
,
yet
admire
his
vertue
,
and
reckon
the
city
happy
in
having
such
a
one
.
Bee
we
therefore
who
are
the
servants
and
souldiers
of
the
Lord
Iesus
,
dutifull
,
and
diligent
,
observant
,
and
obedient
,
firme
,
and
faithfull
in
our
generall
and
particular
stations
,
and
standings
to
the
precepts
and
prescriptions
,
the
doctrines
,
and
directions
,
the
instructions
and
injunctions
to
the
royall
rules
,
and
divine
commandements
of
our
Supreme
Soveraigne
and
chiefe
Commander
Christ
Iesus
,
Ephes.
6.
14.
Stand
therefore
.
The
word
there
used
is
a
word
of
conflict
,
implying
not
one
onely
,
but
many
and
divers
duties
,
as
namely
,
A
souldier-like
courage
in
standing
stoutly
against
every
brunt
,
choosing
rather
to
stand
and
die
,
then
stirre
and
yeeld
.
A
watchfull
vigilance
by
which
heedfull
souldiers
stand
to
receive
their
enemies
whensoever
they
assault
,
Perseverance
,
standing
still
with
armour
firmely
fastened
,
expecting
fresh
assaults
,
and
more
conflicts
.
And
a
constant
abiding
in
ones
proper
place
,
and
a
setled
standing
in
ones
ranke
,
not
going
or
gadding
into
each
others
place
,
not
starting
aside
or
straggling
abroad
;
art
,
experience
,
and
w●rlike
discipline
,
teaching
that
it
is
a
shelter
and
safeguard
to
have
the
rankes
well
kept
;
expert
Captaines
therefore
,
and
experienced
souldiers
,
are
confidently
carefull
that
neither
themselves
nor
other
step
aside
;
but
that
every
souldier
keepe
his
ranke
and
file
as
they
are
ranged
.
Stand
we
therefore
stedfast
,
remaine
without
removing
,
rest
without
retiring
in
the
true
Church
whereof
we
are
members
,
wherein
the
Lords
banner
is
blessedly
,
and
bountifully
,
peaceably
and
plentifully
displayed
:
confidently
and
couragiously
continuing
constant
in
retaining
our
pious
profession
,
not
starting
or
straggling
from
the
same
,
for
gaine
or
griefe
,
for
feare
or
favour
,
for
profit
or
perill
,
by
schismaticall
or
hereticall
separations
,
by
timerous
and
temerarious
temporizing
,
by
apostaticall
revolts
and
backslidings
;
straggling
souldiers
loosing
the
succour
and
safeguard
of
their
captaines
,
and
the
aidefull
assistance
of
their
fellow
souldiers
.
Stand
we
also
stable
,
and
studiously
observe
;
resolutely
rest
upon
,
and
religiously
obey
we
Christ
Iesus
our
Commander
in
those
stations
,
and
standing
places
,
performing
in
them
such
particular
duties
which
are
prescribed
to
our
severall
and
speciall
functions
by
our
gracious
Generall
,
and
supreme
Soveraigne
:
of
whom
we
may
say
more
truely
,
then
was
said
of
Cyrus
,
whose
diligence
Car.
Chron.
lib.
2.
was
such
,
that
he
did
not
like
a
negligent
family
governour
to
give
commandements
in
generall
,
saying
,
let
some
fetch
water
,
let
some
cut
wood
,
but
that
he
give
commandements
to
particular
persons
by
name
,
and
remembred
their
names
.
Thus
Christ
our
Captaine
in
his
holy
and
heavenly
Word
hath
assigned
and
appointed
select
and
speciall
duties
to
all
,
and
every
one
of
his
servants
and
souldiers
severally
in
his
proper
and
particular
place
,
and
station
in
which
we
must
assiduously
abide
,
1
Cor.
7.
20.
carefully
and
conscionably
,
dutifully
and
diligently
serving
the
Ser.
89.
de
Barbar
.
non
tim
.
Lord
in
the
severall
functions
of
our
particular
callings
,
Christs
precepts
and
Christians
defence
saith
Saint
Ambrose
.
1.
For
we
must
every
one
be
accountable
to
our
Lord
for
such
duties
which
belong
and
appertaine
to
our
particular
places
.
2.
In
these
the
gifts
and
graces
bestowed
upon
us
are
best
exercised
,
and
manifestly
revealed
.
3.
For
thus
doing
we
deck
,
adorne
,
and
beautifie
the
Church
and
body
of
Christ
,
we
stablish
and
strengthen
the
same
.
4.
And
we
have
the
Lords
peculiar
promise
of
protection
in
our
distinct
and
proper
places
,
Psal.
91.
11.
SECT.
2.
Parents
in
their
places
.
1.
PArents
,
obey
we
the
charge
and
command
of
Christ
our
Chiefetaine
and
Captaine
in
our
particular
callings
.
Of
these
duties
see
before
,
page
SECT.
3.
Children
in
their
reverencing
,
and
obeying
,
gratifie
their
Parents
,
how
and
why
.
2.
CHildren
doe
you
carefully
and
Christianly
carry
your selves
in
this
your
calling
,
wherein
Christ
hath
ranged
,
and
ranked
you
.
First
,
In
reverencing
your
parents
,
thus
did
Ioseph
bowing
himselfe
to
his
sicke
,
and
aged
father
,
Gen.
48.
12.
Thus
did
reachlesse
and
rebellious
Absolom
,
2
Sam.
14.
33.
as
well
as
wise
and
vertuous
Salomon
,
1
King
.
2
19.
This
being
of
absolute
necessity
enjoyned
by
the
Lord
himselfe
,
Levit.
19
3.
and
generally
practised
by
the
best
and
most
,
Mal.
1.
6.
Heb.
12.
9.
A
sonne
honoureth
his
father
,
&c.
We
give
them
reverence
.
First
,
put
away
therefore
farre
from
you
O
you
children
,
all
manner
of
irreverent
and
irreligious
thoughts
,
speeches
,
and
gestures
towards
your
parents
,
and
be
not
you
1.
Mockers
and
deriders
of
them
,
for
in
so
doing
you
are
certainely
accursed
,
Pro.
30.
17.
Gen.
9.
21.
27.
2.
The
eye
that
mocketh
his
father
,
&c.
2.
Be
not
despisers
and
contemners
of
them
,
this
being
a
capitall
,
crimson
,
and
crying
abomination
,
Ezek.
22.
7.
In
thee
they
,
&c.
Deut.
27.
16.
Cursed
,
&c.
3.
Bee
not
you
cursers
of
your
parents
,
for
they
who
are
such
are
children
of
death
,
Exod.
21.
17.
Levit.
20.
9.
every
one
that
curseth
,
&c.
Pro.
20.
20.
His
lamp●
,
&c.
Considering
that
such
or
any
the
like
cursed
and
contemptible
unchristian
,
and
unreverent
behaviour
of
children
towards
parents
.
1.
Is
not
onely
occasioned
by
parents
lack
of
often
,
and
earnest
prayer
for
their
children
:
by
their
light
,
lascivious
,
and
lewd
behaviour
in
words
and
gestures
:
and
by
their
lack
of
correction
,
their
indulgence
,
dandling
,
and
cockering
them
as
we
see
in
Adonijah
,
Absolom
,
and
Elies
sons
.
Secondly
,
But
also
it
is
occasioned
by
,
and
argueth
in
children
,
1.
Much
pernitious
privie
pride
,
sinfull
and
shamefull
selfe-love
.
2.
And
abundance
of
ignorance
of
Gods
ordinance
,
and
unacquaintednesse
with
the
meaning
of
Gods
law
.
Secondly
,
And
be
perswaded
to
reverence
,
and
rightly
respect
your
parents
.
1.
For
the
very
countenance
of
parents
ought
to
be
reverent
,
amiable
,
yea
and
terrible
if
we
offend
them
.
2.
For
they
are
your
betters
,
yea
so
much
that
no
image
so
represents
to
a
man
God
in
a
family
as
a
father
.
3.
For
whosoever
will
not
reverence
their
parents
,
will
hardly
honour
any
other
superiour
.
4.
Yea
the
dimne
and
duskie
eye
of
nature
presseth
and
Contra
mare
.
perswadeth
hereunto
;
Witnesse
Tertullians
testimony
of
the
people
of
Pontus
their
love
to
be
such
,
that
they
did
eate
the
dead
carkesses
of
their
parents
,
thinking
their
owne
bellies
to
be
the
fittest
sepulchers
for
them
.
Witnesse
the
precise
practise
of
the
Lacedemonians
reverencing
age
and
authority
by
all
meanes
:
and
Ciceroes
councell
in
his
offices
to
youth
;
to
honour
and
reverence
the
more
ancient
.
5.
And
in
the
fift
Commandement
naturall
parents
are
specified
,
and
specially
named
rather
then
other
superiours
,
although
they
are
intended
.
1.
Not
onely
to
shew
and
signifie
that
all
governours
should
be
fatherly
affected
towards
their
inferiours
.
2.
Not
onely
because
they
were
first
in
planting
of
policie
,
and
propagating
posterity
.
3.
Not
onely
because
to
this
rule
the
rest
should
bee
fashioned
.
4.
But
also
because
this
is
most
acceptable
and
amiable
.
5.
And
because
the
contempt
and
carelesse
keeping
hereof
is
most
against
nature
.
Reverence
therefore
and
respect
your
parents
.
If
you
bee
rich
your
parents
poore
,
releeve
them
,
yet
with
reverence
,
not
as
if
you
gave
an
almes
to
a
beggar
with
an
high
heart
,
but
as
a
termer
or
tenant
holding
in
Knights
service
payes
reliefe
unto
his
Lord
,
not
of
benevolence
but
of
duty
.
If
you
be
wise
,
learned
,
and
politique
,
your
parents
simple
unlearned
and
ignorant
,
counsell
,
advise
,
instruct
,
and
admonish
them
,
yet
with
reverence
,
practise
all
your
performances
,
doe
all
your
duties
unto
your
parents
with
reverence
.
Gods
gifts
and
goodnesse
to
you
may
not
cause
or
incourage
you
to
vitiate
and
violate
,
to
infring
or
breake
the
loyall
lawes
of
nature
.
For
this
end
and
purpose
.
1.
As
parents
should
conscionably
and
continually
be
carefull
to
procure
honour
,
and
esteeme
in
their
children
towards
them
.
By
often
and
earnest
,
sound
and
sincere
prayer
to
God
for
them
and
for
that
vertue
.
By
due
and
discreete
,
safe
and
seasonable
correction
.
And
by
grave
and
sober
carriage
and
behaviour
.
2.
So
that
you
may
procure
,
purchase
and
preserve
this
righteous
,
religious
,
and
remarkable
grace
in
your selves
.
1.
Ply
the
throne
of
grace
for
,
and
labour
incessantly
to
plant
and
preserve
,
to
compasse
and
cherish
that
difficult
but
divine
grace
,
true
humility
.
2.
And
accurately
acquaint
your selves
with
,
and
acquire
with
all
assiduity
the
knowledge
of
Gods
ordinance
,
and
of
that
authority
which
parents
have
from
God
,
whose
command
and
charge
it
is
that
you
should
honour
your
parents
.
First
,
I
know
that
all
superiours
are
meant
,
and
called
by
the
name
father
.
1.
Both
to
incitate
and
intice
all
inferiours
to
obedience
by
a
name
so
sweete
and
favoury
,
so
amiable
and
authenticall
,
nature
having
taught
to
obey
fathers
.
2.
As
also
to
give
superiours
an
inkling
to
behave
themselves
like
fathers
,
and
not
like
raging
bedlams
.
Secondly
,
I
know
that
superiours
or
parents
duties
are
included
in
that
commandement
although
not
expressed
,
as
in
the
fourth
precept
.
1.
For
superiours
are
or
ought
to
be
observers
and
keepers
of
both
tables
,
and
therfore
their
duties
are
implied
in
each
.
2.
And
the
enjoyning
of
duties
to
inferiours
inforceth
a
charge
upon
them
,
the
law
being
two
edged
by
the
nature
of
relation
,
they
therefore
are
commanded
to
honour
inferiours
although
not
with
reverence
,
yet
with
good
usage
.
Thirdly
,
yet
the
duties
of
inferiours
of
children
are
rather
named
and
expressed
then
of
superiours
and
parents
.
1.
Not
onely
because
inferiours
and
underlings
are
more
skillfull
,
and
mindfull
of
their
parents
duties
then
their
owne
,
this
being
a
common
sin
to
be
skillfull
in
other
mens
duties
,
and
not
our
owne
.
2.
Not
onely
because
greater
inconveniences
may
accrew
,
and
discommodities
grow
by
neglect
of
inferiours
duties
,
as
by
their
unrulinesse
,
stubbornenesse
and
rebellion
,
then
by
the
tartnesse
and
tyranny
of
superiours
.
3.
But
also
because
inferiours
are
more
hardly
,
and
with
more
difficulty
brought
either
to
the
knowledge
or
practise
of
their
offices
then
superiours
.
4.
Or
to
teach
them
precisely
to
practise
and
performe
their
duties
diligently
to
their
betters
,
although
they
should
frustrate
their
expectation
and
faile
in
theirs
to
them
.
5.
As
also
to
manifest
and
make
knowne
that
all
sins
committed
against
fellowes
,
or
inferiours
,
equals
,
or
underlings
,
are
not
so
noysome
and
notorious
,
not
so
great
and
grievous
,
but
farre
lesse
then
against
superiours
,
the
defacing
of
whom
is
a
defacing
of
the
image
of
God
:
the
overthrowing
and
overturning
the
order
and
ornament
,
the
state
and
stability
of
the
world
.
Secondly
,
In
yeelding
obedience
unto
your
parents
,
thus
did
Isaack
,
Gen.
22.
7
,
8.
thus
did
Ioseph
,
Gen.
37.
13.
thus
did
the
daughters
of
Revel
,
Exod.
2.
16.
thus
all
wise
and
vertuous
children
doe
,
Pro.
13.
1.
and
thus
all
of
you
are
bound
to
doe
,
Pro.
6.
20.
21.
23.
●2
.
Ephes.
6.
1.
First
,
Take
heed
therefore
unto
your selves
That
you
doe
not
refuse
or
despise
their
instructions
.
That
you
doe
not
denie
them
service
,
and
observance
,
Matth.
21.
27.
That
you
rest
not
in
saying
without
doing
,
Matth.
21.
30.
That
you
doe
not
obey
them
unwillingly
,
retchlessely
and
deceitfully
.
That
you
do
not
undertake
or
enterprize
any
thing
in
matters
of
weight
as
in
marriage
without
their
consent
,
councell
,
advice
,
authority
,
leave
,
and
liking
,
Iudg.
14.
2.
That
you
doe
not
refuse
,
resist
,
or
withstand
their
chastisements
and
corrections
,
Deut.
21.
18.
For
in
dealing
thus
undutifully
,
and
disobediently
1.
To
your
parents
prejudice
you
should
promulgate
,
and
proclaime
,
That
their
example
was
evill
,
and
behaviour
bad
in
the
sight
of
you
their
children
.
That
their
lacke
of
instruction
,
Eccles.
30.
2.
their
lack
of
correction
,
Eccles.
30.
from
v.
1.
to
14.
Pro.
29
15
,
17.
and
lacke
of
care
and
conscience
towards
you
was
greate
,
and
grievous
.
That
their
license
,
and
over
much
liberty
given
,
and
granted
to
you
,
Eccles.
30.
7
,
9
,
10
,
11.
their
sloth
,
ease
,
and
idlenesse
,
and
your
nice
,
dainty
,
and
tender
education
,
1
Sam.
2.
23.
1
King
.
1.
5
,
6.
hath
beene
insufferable
and
intollerable
.
2.
And
to
your
owne
disgrace
and
disadvantage
,
you
manifest
and
make
knowne
,
That
you
too
much
accommodate
your selves
to
the
counsell
,
and
company
of
vile
,
and
wicked
men
.
And
that
you
shamefully
and
sinfully
,
wittingly
and
wilfully
,
erroniously
,
and
irreligiously
are
ignorant
of
mistaking
,
and
mis-understanding
the
Word
of
God
,
especially
such
Scriptures
as
these
,
Gen.
2.
24.
which
is
meant
in
regard
of
cohabitation
,
Luk.
14.
26.
which
is
onely
a
comparative
speech
shewing
that
wee
must
love
them
lesse
,
&c.
2.
And
be
perswaded
in
things
lawfull
to
obey
your
parents
1.
Commandements
,
although
they
may
seeme
unpleasing
,
and
unprofitable
;
you
owing
your selves
,
much
more
your
service
unto
them
,
you
being
in
regard
of
your
bodies
the
goods
of
your
parents
,
Ex.
21.
7.
Iob
1.
12
,
18.
And
although
your
parents
preferre
you
above
servans
,
yet
while
you
are
under
age
,
you
are
in
condition
as
servants
,
and
put
as
directly
▪
(
if
not
more
)
under
your
parents
,
as
servants
are
,
Gal.
4.
1
,
2.
2.
Counsels
,
be
content
to
eate
,
drink
,
weare
,
lodge
,
and
bee
imployed
in
any
trade
of
life
your
parents
will
,
for
if
parents
are
to
order
their
children
concerning
their
vowes
,
and
marriages
,
much
more
their
callings
.
But
they
are
to
order
their
children
in
marriage
,
Ex.
34.
16.
Deut.
7.
3.
1
Cor.
7.
38.
so
that
1.
Parents
may
in
some
case
command
and
charge
their
children
to
take
in
marriage
parties
thus
or
thus
qualified
,
Gen.
28.
1
,
2
2.
Yea
frustrate
,
and
make
voide
contracts
secretly
made
by
children
without
or
against
their
consent
,
leave
or
good
liking
,
Exod.
22.
17.
Numb.
30.
6.
Deut.
22.
28.
3.
And
marriages
made
without
or
against
the
same
(
although
they
are
civill
)
are
not
divine
,
being
repugnant
to
,
and
against
Gods
commandement
.
Children
are
to
have
their
choice
to
their
content
,
yet
not
without
parents
direction
,
in
being
their
owne
carvers
,
for
in
so
doing
1.
They
oft
commit
adultery
in
not
being
able
to
waite
and
expect
a
good
election
for
lust
.
2.
And
they
are
guilty
of
rebellion
in
a
high
degree
.
3.
And
corrections
yeelding
obedience
to
the
same
without
rebellion
,
or
resistance
,
not
standing
at
the
staves
end
with
them
,
Heb.
12.
9.
The
parties
corrected
were
to
lie
downe
in
token
of
their
patience
submitting
to
their
deserved
chastisements
,
Deut.
25.
2.
Children
obey
therfore
your
parents
.
1.
Whether
they
be
naturall
,
and
you
their
sons
,
for
thus
did
Saul
,
1
Sam.
9.
3
,
4
,
5.
thus
did
David
,
1
Sam.
17.
15
,
20
,
22
,
34.
and
thus
did
the
sons
of
Rechab
,
Ier.
35.
6.
or
daughters
,
for
thus
did
Rebekah
,
Gen.
24.
15.
and
the
daughters
of
Revel.
Gen.
2.
16
2.
Whether
they
be
parents
by
marriage
and
you
their
sonnes
.
For
thus
did
Iacob
,
Gen.
31.
6
,
38.
And
Moses
,
Exod.
3.
1.
Or
daughters
,
for
thus
did
Ruth
,
Ruth
3.
5
,
6.
3.
Or
whether
they
be
parents
by
adoption
,
for
thus
did
Queene
Ester
,
Ester
2.
10
,
20.
1.
For
thus
to
doe
is
advantagious
and
gainefull
:
Witnesse
the
propheticall
and
patheticall
blessing
of
Sem
and
Iaphet
,
Gen.
9.
26
,
●7
.
by
Noah
:
Of
Ruth
by
Boaz
,
Ruth
2.
11
,
12.
And
the
Lords
mercifull
and
manifold
,
great
and
gracious
promises
,
Pro.
1.
8
,
9.
6.
20
,
21
,
22.
2.
Yea
just
and
equall
,
Eph.
6.
1
This
is
right
.
Colos.
3.
20.
This
is
well-pleasing
to
the
Lord
.
3.
Whereas
the
contrary
is
not
onely
unfruitfull
and
unprofitable
,
but
also
dangerous
and
dreadfull
,
Deuteron.
21.
18.
27.
16.
4.
Being
exceedingly
and
extraordinarily
shamefull
and
sinfull
,
Pro.
19.
16.
Ezek.
2●
.
7.
Rom.
1.
30.
3.
In
gratitude
and
thankfulnesse
to
your
parents
.
1.
In
heart
and
mind
acknowledging
Gods
mercy
in
giving
them
,
and
by
them
breath
and
being
to
you
,
joying
and
rejoycing
in
them
,
desiring
and
wishing
well
unto
them
,
and
truly
loving
them
,
Ruth
4.
5.
2.
In
tongue
and
word
,
praising
God
for
them
,
praying
unto
the
Lord
for
them
,
speaking
well
of
them
,
thanking
them
for
their
benefits
,
and
comforting
of
them
,
1
Sam.
9.
5.
Pro.
10.
1.
3.
In
deed
and
really
,
by
cherishing
,
relieving
,
and
maintaining
,
delivering
and
defending
your
parents
,
for
thus
did
Ioseph
,
Gen.
47.
11
,
12.
Thus
did
Rahab
,
Iosh.
2.
12
,
13.
Thus
did
Ruth
,
Ruth
2.
17
,
18.
And
thus
ought
all
to
do
,
Mar.
7.
12.
Mat.
15.
4
,
5
,
6.
1
Tim.
5.
4.
You
therefore
who
are
the
Lords
servants
and
souldiers
,
do
you
abominate
and
abandon
such
irreligious
and
intolerable
ingratitude
which
is
or
hath
beene
in
the
members
of
Satan
,
and
sonnes
of
Belial
towards
their
parents
,
and
be
not
like
those
monsters
of
mankind
,
1.
Who
rejoyce
at
their
parents
disgrace
and
dishonour
,
Eccl.
3.
11.
2.
Who
grieve
,
make
them
sad
and
pensive
,
Prov.
17.
21
,
25.
Eccl.
3.
33.
3.
Who
disclose
and
discover
their
shame
,
Gen.
9.
22.
35.
22.
49.
3
,
4.
Lev.
18.
7.
Deut.
27.
20.
4.
Who
fraudulently
forsake
them
.
5.
Who
rob
and
spoile
them
,
Gen.
31.
30.
Prov.
28.
24.
6.
Who
rebuke
,
check
,
and
controll
them
,
Isa.
45.
10.
Luke
15.
29.
7.
Who
grudge
and
grumble
at
their
large
and
liberall
dealing
with
the
rest
of
their
children
,
Luke
15.
29
,
30.
8.
Who
cruelly
curse
them
,
Pro.
30.
11.
9.
Who
deny
them
reliefe
and
maintenance
,
Mat.
15.
10.
Who
shamefully
and
sinfully
smite
them
,
Exod.
21.
15.
11.
Who
currishly
chase
or
divellishly
drive
them
away
,
Prov.
19.
26.
12.
Who
cursedly
and
cruelly
kill
and
destroy
them
,
Pro
19
26.
2.
And
be
inticed
and
intreated
to
glad
and
gratifie
your
parents
.
1.
This
being
an
honest
thing
and
acceptable
before
God
,
1
Tim.
5.
4.
2.
This
purchasing
and
procuring
praise
and
good
report
,
credit
,
fame
and
commendation
from
men
,
Ruth
2.
11
,
12.
3.
This
obtaining
the
prayers
of
parents
and
others
to
God
for
you
,
Ruth
1.
9.
2.
12.
4.
Considering
that
good
and
gracious
,
yea
kind
and
naturall
children
are
as
the
staffe
and
stay
of
their
parents
.
Witnesse
not
only
the
fore-mentioned
particulars
in
the
Scripture
,
but
also
the
practice
of
Aeneas
,
who
carried
his
father
A●chises
Virg.
Aenead
.
lib.
1.
upon
his
shoulders
out
of
the
overthrow
of
Troy
:
And
the
constant
care
of
young
Storkes
towards
the
old
,
carrying
them
to
food
when
through
age
they
are
disabled
from
flight
,
as
Aelian
testifies
.
Lib.
3.
cap.
23.
5.
Considering
that
you
were
born
of
them
,
&
can
never
recompence
them
the
things
they
have
done
for
you
,
Eccl.
7.
25
6.
Considering
that
parents
are
or
should
be
childrens
joy
and
glory
,
Pro.
17.
6.
7.
Considering
that
by
thus
doing
you
shall
glad
and
rejoyce
your
parents
,
Pro.
23.
24
,
25.
8.
The
want
of
thankfulnesse
,
noting
out
an
irreligious
and
reprobate
mind
,
Ezek.
22.
7.
Rom.
1.
30.
9.
And
arguing
and
averring
men
to
be
sinfull
and
shamelesse
children
,
Prov
19.
●6
.
Behave
your selves
O
children
like
children
towards
your
parents
while
you
have
them
,
no
limitation
of
age
or
mariage
can
or
may
exempt
you
.
Iob
kept
his
authority
over
his
children
when
they
were
married
,
and
exercised
his
discipline
over
them
so
long
as
they
lived
,
so
long
therefore
as
you
have
parents
,
reverence
,
obey
,
and
gratifie
them
.
SECT.
4.
Husbands
must
follow
Christ
their
Captaines
directions
in
loving
their
wives
,
giving
them
due
benevolence
,
giving
them
honour
,
and
wisely
guiding
of
them
.
How
and
why
.
HVsbands
be
we
conscionable
and
circumspect
,
resolutely
and
religiously
to
serve
and
obey
Christ
our
Captaine
and
Commander
in
our
proper
and
peculiar
place
and
station
.
Which
that
we
may
do
,
We
ought
with
all
affectionate
amiablenesse
to
love
our
wives
,
for
thus
doing
we
imitate
the
holy
ones
of
God
,
as
Isaac
who
loved
Rebekah
,
Gen.
24.
6
,
7.
Iacob
who
loved
Ra●el
,
Gen.
29.
8
,
20.
Samson
who
loved
the
Timnite
,
Iudg.
14.
Elkannah
who
loved
Hannah
,
1
Sam.
1.
5.
And
dutifully
obey
those
many
pious
precepts
of
our
gracious
God
,
Prov.
5.
18
,
19.
Be
thou
alwayes
ravisht
with
her
love
.
Eccl.
9.
9.
Live
joyfully
with
the
wife
whom
thou
lovest
,
&c.
Eph.
5.
25.
Husbands
love
your
wives
.
Vers.
28.
So
ought
men
to
love
their
wives
.
Ver.
33.
Let
every
one
in
particular
so
love
his
wife
even
as
himselfe
.
Col.
3.
19.
Husbands
love
your
wives
,
&c.
To
love
is
to
be
so
affected
towards
another
,
that
we
covet
well
to
him
,
according
to
our
power
and
possibility
do
well
unto
him
for
his
owne
sake
.
Thus
you
should
love
your
wives
O
husbands
,
yea
as
Christ
loved
the
Church
,
whose
love
was
true
,
sincere
,
chast
,
and
perpetuall
:
so
likewise
should
your
love
be
to
your
wives
.
Whose
love
was
such
,
that
he
gave
himselfe
for
his
Church
;
answerably
your
love
should
not
consist
onely
in
words
,
but
in
giving
and
granting
things
necessary
for
their
estate
and
condition
.
1.
Thou
O
husband
art
the
male
,
thy
wife
the
female
,
therfore
Motives
.
thou
oughtest
to
love
her
.
2.
Thy
wife
is
thine
owne
,
every
thing
loves
that
which
is
its
owne
:
such
is
thy
wife
,
she
is
thine
owne
flesh
,
body
,
bone
of
thy
bones
,
and
thou
art
her
head
,
Eph.
5.
28
,
29.
3.
She
is
the
next
in
worthinesse
to
thy selfe
,
committed
Non
es
dominus
sed
maritus
:
Non
ancillam
sortitus
es
,
sed
uxorem
.
Amb.
Hexam
.
lib.
5.
cap.
7.
into
thy
hand
by
the
Lord
of
heaven
and
earth
,
she
is
almost
one
person
with
thee
,
and
wilt
thou
not
honourably
and
lovingly
use
such
an
excellent
creature
committed
to
thee
by
the
Almighty
?
4.
Thou
art
fastly
and
friendly
chained
and
combined
with
many
couplings
and
combinations
unto
thy
wife
.
As
for
example
.
1.
Thy
wife
is
a
meanes
peradventure
to
continue
and
conserve
thy
life
.
2.
She
is
an
helper
to
thee
,
Gen.
2.
6.
to
repell
and
rid
thee
from
many
toyles
and
troubles
.
3.
She
continueth
to
thee
progeny
and
posterity
.
4.
She
hath
left
friend
and
father
,
made
choice
of
thee
before
all
,
married
her selfe
,
soule
and
affections
unto
thee
,
and
wilt
thou
not
love
her
?
5.
Thy
wife
is
a
good
thing
,
Prov.
18.
22.
Who
so
findeth
a
wife
,
findeth
a
good
thing
.
6.
She
is
thy
companion
,
Mal.
2.
14.
yea
so
as
to
be
flesh
of
thy
flesh
,
and
so
is
not
any
else
,
yea
she
is
so
a
companion
to
thee
,
that
without
her
thou
couldst
not
live
but
combersomly
;
whereas
by
her
thou
art
freed
from
many
cares
and
combers
to
which
thou
hast
neither
skill
nor
will
.
7.
She
hath
committed
to
thee
and
thy
trust
her
goods
,
person
,
life
.
8.
By
her
thy
infirmity
is
relieved
,
by
her
thou
hast
continuall
and
constant
remedy
for
a
continuall
imperfection
:
without
whom
Satan
might
abuse
concupiscence
to
damnation
,
and
therefore
thou
mayest
say
of
thy
wife
as
David
in
another
sense
of
Abigail
,
1
Sam
25.
33.
Blessed
be
my
wife
who
hath
preserved
me
from
filthinesse
and
fornication
.
Love
therefore
your
wives
O
husbands
as
your selves
,
in
desiring
,
seeking
,
and
procuring
,
in
preserving
,
maintaining
and
defending
,
in
delighting
,
joying
and
taking
pleasure
in
their
weale
and
welfare
,
the
health
and
happinesse
of
their
soules
and
bodies
,
in
their
credit
,
countenance
and
comfort
,
as
in
your
owne
.
Object
.
1.
Say
not
beloved
brethren
,
we
are
forbidden
to
love
our selves
,
therefore
our
wives
.
Answ.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
allowed
and
approved
,
wherein
as
no
man
can
go
too
far
in
liking
and
loving
his
neighbour
:
so
cannot
he
love
himselfe
too
much
with
true
love
.
He
who
makes
an
idoll
of
himselfe
,
loves
not
himselfe
.
He
who
makes
an
idoll
of
his
wit
,
loves
not
his
wit
.
He
who
makes
an
idoll
of
his
back
and
belly
,
loves
neither
.
He
who
makes
an
idoll
of
his
wife
,
loves
her
not
.
Because
in
all
these
men
harme
and
hurt
themselves
and
their
wives
,
and
so
walk
contrary
to
the
nature
and
property
of
love
,
Rom.
13.
10.
1
Cor.
13.
5.
Neither
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
selfe-loue
simply
either
commanded
or
forbidden
,
save
onely
as
it
secludes
and
separates
from
the
love
of
God
or
our
neighbour
.
Object
.
2.
Say
not
beloved
brethren
many
men
do
preposterously
,
inordinately
,
and
immoderately
love
themselves
,
and
must
they
therefore
so
dotingly
and
fondly
love
their
wives
?
Answ.
For
such
is
rather
lust
than
love
,
rage
and
indulgence
,
not
from
the
law
but
lust
,
not
from
rectified
nature
or
grace
,
but
rather
from
vice
and
impiety
.
Object
.
3.
Say
not
beloved
brethren
,
we
must
love
our
wives
more
than
our selves
because
Christ
loved
his
Church
more
than
himselfe
.
Answ.
For
Christ
in
loving
of
his
Church
which
is
his
body
,
loved
himselfe
.
Object
.
4.
Say
not
beloved
,
we
must
love
our
wives
more
than
servants
,
children
,
and
neighbours
,
therefore
more
than
our selves
,
since
we
must
love
our
neighbours
as
our selves
.
Answ.
For
although
we
are
to
love
our
neighbours
as
our selves
,
yet
it
is
onely
in
regard
of
the
manner
of
love
,
not
in
regard
of
the
measure
thereof
;
or
with
a
generall
love
common
to
all
Christians
,
as
Christians
:
But
we
must
love
our
wives
as
our selves
in
regard
of
the
measure
,
or
with
a
certaine
speciall
,
proper
,
singular
,
and
conjugall
love
.
2.
Give
we
to
our
wives
due
benevolence
,
1
Cor.
7.
3.
all
marriage
duties
especially
,
bed
company
for
just
ends
,
in
chast
and
sober
manner
,
expressed
by
such
like
phrases
in
the
Booke
of
God
as
these
.
To
imbrace
,
Eccl.
3.
5.
To
bruise
the
brease
of
virginity
,
Ezek.
23.
3.
To
sleepe
with
,
To
lie
with
,
1
Sam.
13.
11.
To
lie
by
,
Gen.
37.
10.
To
touch
a
woman
,
Prov.
6.
29.
1
Cor.
7.
1.
To
know
a
woman
,
Gen.
4.
1.
To
humble
her
,
Deu.
21.
14.
To
drink
waters
,
Pro.
5.
15.
To
go
in
unto
,
Gen.
28
8.
To
take
their
fill
of
love
,
Pro.
7.
18.
Which
act
as
it
is
not
at
any
time
to
be
done
by
some
men
and
women
,
namely
Hermophrodites
,
such
who
are
insufficient
,
and
know
themselves
so
to
be
for
generation
and
conception
:
such
who
have
infections
and
incurable
diseases
,
and
such
who
be
mixed
and
mingled
in
bloud
so
neare
,
that
Gods
Law
forbids
them
marriage
.
So
there
are
times
and
seasons
wherein
husbands
cannot
performe
this
duty
either
seemly
,
healthfully
and
lawfully
,
as
there
are
when
they
may
both
seemly
,
healthfully
,
and
lawfully
.
Not
seemely
in
the
sight
or
light
of
others
:
But
in
secret
,
and
by
themselves
.
Not
healthfully
in
old
age
,
or
when
impotent
,
weakened
,
wasted
or
consumed
with
sicknesse
.
But
when
they
are
yong
,
strong
,
and
healthfull
.
Not
lawfully
all
the
time
they
be
single
,
and
not
joyned
together
in
lawfull
matrimony
.
After
consummation
,
when
it
is
with
the
wife
according
to
the
custome
of
women
.
When
they
give
themselves
to
prayer
and
fasting
,
Ioel
2.
16.
1
Cor.
7.
5.
When
either
of
them
shall
be
legally
and
lawfully
separated
from
the
other
.
3.
Give
honour
to
your
wives
as
to
the
weaker
vessels
,
1
Pet.
3.
7.
By
an
honest
care
and
respectfull
regard
of
them
and
for
them
according
to
your
conditions
and
callings
.
1.
In
defending
,
delivering
,
safe-keeping
,
safe-conducting
,
protecting
and
preserving
them
:
You
therefore
are
called
the
vale
of
their
eyes
,
Gen.
20.
16.
And
the
wings
of
your
garments
are
to
be
their
covering
,
shadow
,
and
shelter
,
Ruth
3.
9.
2.
In
procuring
providently
and
cheerefully
for
them
,
and
allowing
them
all
manner
of
necessaries
,
comforts
and
conveniences
,
Exod.
21
10.
Isa.
4
1.
1
Sam.
1.
8.
No
goods
are
so
well
spent
,
or
more
to
the
comfort
and
contentation
of
good
men
,
than
those
which
are
bestowed
upon
,
and
imployed
for
the
supply
and
support
of
loyall
and
loving
wives
.
Whereas
those
who
rigidly
restraine
them
,
are
little
better
than
theeves
,
depriving
the
right
owners
of
Gods
blessings
and
benefits
.
Granting
and
giving
their
honest
,
right
and
reasonable
requests
,
Ester
7.
2
,
3.
1
King
.
1.
29.
Allowing
and
approving
of
their
vowes
,
if
godly
,
Numb.
30.
7
,
8
,
9.
3.
In
bearing
with
and
tolerating
their
infirmities
and
Epist.
lib.
10.
Ep.
8●
.
imperfections
,
(
She
is
unfit
for
wedlocke
,
saith
S.
Ambrose
,
who
deserves
chiding
.
)
they
being
such
as
may
be
winked
at
,
and
so
that
you
be
not
cause
of
sin
to
your selves
or
others
.
For
you
must
be
apt
and
able
to
rule
and
regulate
their
affections
,
and
not
sinfully
and
shamefully
yeeld
to
them
,
els
many
inconveniences
will
unfortunately
follow
.
In
reprehending
their
infirmities
looke
not
on
them
without
a
sight
of
your
owne
and
your
wives
vertues
,
and
do
not
delightfully
blaze
abroad
your
wives
faults
and
frailties
,
for
in
so
doing
you
conspire
against
Numb.
30.
7
,
8.
13.
Iob
2
▪
10.
1
Cor.
11.
3
,
7.
14.
35.
Eph.
5.
23.
1
P●t.
3.
7.
your
owne
houses
.
4.
You
ought
to
guide
and
governe
,
instruct
and
direct
them
in
all
actions
and
affaires
,
not
childishly
,
fondly
,
and
indiscreetly
,
behaving
your selves
with
them
toyishly
as
with
babies
:
nor
basely
and
bitterly
,
currishly
and
churlishly
with
harshnesse
and
rigour
.
You
must
therefore
behave
your selves
as
well
fatherly
as
familiarly
towards
your
wives
,
governing
and
guiding
your
houses
,
especially
your
wives
;
as
preachers
of
piety
,
not
like
beadles
of
beggars
.
Such
men
onely
are
furnished
and
fitted
for
marriage
,
who
are
fit
for
government
in
a
family
.
SECT.
5.
Wives
in
their
duty
,
reveren●ing
their
husbands
,
being
subject
unto
,
and
helpers
to
them
,
after
what
manner
,
and
why
.
WIves
,
although
you
are
not
,
neither
is
it
expected
or
expedient
that
you
should
be
for
martiall
matters
,
or
warlike
imployments
,
like
the
ancient
Amazones
those
valiant
viragoes
in
Anatolia
,
two
of
which
women
Hippolite
and
Heil
.
pag.
538.
Menalippe
sisters
to
Antiopa
their
Queene
,
challenged
Hercules
and
Theseus
to
single
combat
.
A
troupe
and
traine
of
which
warlike
women
with
their
renowned
Queene
Penthesilea
were
present
at
the
warres
of
Troy
to
the
aid
of
Priamus
against
the
Greeks
,
whose
vertue
and
valour
is
set
forth
and
celebrated
by
the
famous
Historian
Iustine
with
much
honour
.
Or
like
unto
Camilla
Queene
of
the
Volscians
who
came
to
aid
Turnus
,
whose
power
,
prowesse
and
valour
were
Virg.
lib.
7.
Aenead
.
to
admiration
described
by
Virgil
in
the
close
of
the
seventh
Booke
of
his
Aeneads
.
Or
like
unto
Tomyris
Queene
of
the
Massagetes
,
whose
invincible
and
unbroken
fortitude
and
honourable
conquest
of
so
potent
an
enemy
as
Cyrus
,
with
whom
full
two
hundred
thousand
souldiers
are
described
by
Herodotus
at
the
latter
end
of
his
Clio.
Or
to
Artemisia
Herod
.
Clio.
Queene
of
Caria
,
whose
excellency
of
Spirit
and
undaunted
courage
to
the
admiration
of
Xerxes
is
set
downe
at
large
by
In
Vrania
.
Herodotus
.
Or
to
those
stout
and
souldier-like
women
of
Bohemia
which
under
the
leading
of
their
brave
and
bold
Valasca
,
redeemed
themselves
and
their
sex
from
the
tyranny
of
men
.
Slaughtering
their
barbarous
Lords
and
husbands
,
possessing
themselves
of
their
horses
,
armes
,
treasure
,
and
places
of
strength
.
Or
like
unto
those
ancient
Scottish
women
,
who
Holinsh
.
would
keep
rank
and
files
,
and
be
ranged
in
battell
array
with
men
,
or
like
Bunduica
of
Britaine
,
a
woman
of
noble
birth
,
Stow.
who
not
onely
with
much
honour
ruled
amongst
the
Britans
,
but
also
was
the
Soveraigne
in
their
warres
,
and
had
indeed
a
stomacke
more
manly
than
woman-like
.
Yet
you
being
the
souldiers
of
Christ
Iesus
,
doe
you
doe
service
to
Christ
your
Cheiftaine
;
stand
you
stable
and
stedfast
,
and
fight
the
Lords
battels
in
your
select
and
speciall
stations
and
standings
.
1.
In
reverencing
your
husbands
both
in
thought
,
word
,
and
gesture
.
This
being
the
charge
and
commandement
of
our
great
and
good
,
of
our
gracious
and
glorious
God
,
Eph.
5.
●3
.
The
wife
see
that
she
reverence
her
husband
.
Psal.
45.
11.
Worship
thou
him
.
He
is
thy
head
and
governour
,
therefore
reverence
him
.
This
having
beene
the
custome
and
commendable
cariage
not
onely
of
the
most
modest
matrons
,
but
even
of
many
of
the
most
loose
and
licentious
women
amidst
the
prophane
paynims
and
idolaters
.
Witnesse
the
wife
of
Potiphar
,
Gen.
37.
16.
Who
although
audaciously
adulterous
,
yet
respectively
reverenced
her
husband
as
her
Lord
,
Gen.
37.
16.
And
witnesse
amongst
others
the
wives
of
Turkie
,
who
(
as
Heilin
affirmeth
)
live
in
such
great
respect
of
their
husbands
,
that
they
never
sit
with
them
at
the
table
,
but
wait
untill
they
have
done
,
and
then
withdraw
themselves
into
some
by-roome
.
If
their
husbands
have
been
abroad
,
at
their
comming
home
they
rise
from
the
stooles
whereon
they
sate
,
kisse
their
husbands
hands
,
make
obeysance
,
and
stand
so
long
as
they
are
in
presence
.
This
having
beene
the
pious
and
praise-worthy
practice
of
chast
and
Christian
,
of
holy
and
heavenly-minded
women
in
all
ages
.
Witnesse
Abishag
who
ministred
,
1
King
.
1.
6.
Bathsheba
who
bowed
and
did
obeysance
,
1
King
.
1.
20.
31.
and
Sarah
who
obeyed
and
reverenced
Abraham
,
calling
him
Lord
,
Gen.
18.
12.
1
Pet.
3.
2
,
6.
Not
like
many
domineering
dames
who
are
content
to
glad
and
gratifie
their
heads
and
husbands
with
some
verball
titles
of
reverence
and
respect
,
in
the
meane
time
rustically
,
ridiculously
and
rudely
ruling
over
them
;
hers
being
in
heart
,
and
therefore
unfained
,
testified
by
her
submissive
,
humble
and
lowly
speeches
and
dutifull
observance
.
This
being
not
onely
fitting
and
convenient
,
profitable
to
man
and
pleasing
to
God
,
but
also
of
urgent
,
and
important
necessity
,
man
being
the
wives
head
,
Eph
5.
23.
1
Cor.
11.
3.
the
woman
being
the
glory
of
the
man
as
he
of
God
,
1
Cor.
11.
7.
She
having
her
being
from
man
,
Ver.
8.
being
the
weaker
vessell
,
and
therefore
more
imperfect
.
And
your
husbands
(
O
you
wives
)
are
to
be
in
your
eyes
as
the
father
in
the
daughters
,
under
which
name
you
are
comprised
in
the
fift
commandement
,
and
by
which
you
are
called
,
Prov.
31.
29.
Many
daughters
,
&c.
Your
husbands
must
estimate
,
prize
and
value
you
as
helpers
;
but
you
your selves
must
think
and
esteeme
your selves
as
daughters
,
and
be
willingly
subject
unto
,
and
respectively
reverencing
them
.
Not
that
they
should
hide
their
love
from
you
as
from
children
,
for
they
are
to
shew
it
.
Not
that
they
are
to
correct
you
with
stripes
as
children
,
this
being
unwarrantable
.
Farre
be
it
from
you
O
you
Christian
women
to
walke
in
those
cursed
and
crooked
,
false
and
filthy
,
sinfull
and
shamefull
by-paths
trac'd
and
troden
in
by
many
irreligious
and
unreverent
wives
,
denying
or
disdaining
to
give
reverence
unto
their
husbands
,
or
doing
that
which
is
contrary
or
repugnant
hereunto
:
disgracefully
disdaining
their
husbands
.
Disloyally
discovering
their
shame
:
Ridiculously
reproaching
them
,
maliciously
and
immorigerously
mocking
them
,
or
currishly
checking
and
controlling
of
them
.
The
carriage
of
such
not
onely
odiously
oppugning
this
fore-named
duty
,
but
also
tending
and
turning
to
their
owne
ignominy
,
shame
and
disgrace
:
for
whereas
and
when
they
sawcily
and
peevishly
befoole
and
nickname
their
husbands
,
they
reproach
themselves
,
acknowledging
that
they
are
the
wives
of
such
abject
and
disdainefull
persons
.
Ob.
Say
not
beloved
sisters
that
Abigail
befooled
her
husband
,
1
Sam.
25.
25.
Folly
is
with
him
,
and
that
for
it
she
is
commended
.
An.
1.
For
neither
was
she
praised
or
commended
for
her
so
doing
,
but
for
her
wittie
pollicy
and
her
wonderfull
wisdome
in
finding
out
meanes
to
deliver
her
husband
from
inevitable
dangers
he
had
brought
upon
himselfe
,
by
his
wicked
and
dogged
answers
to
Davids
servants
.
2.
Neither
doth
shee
call
him
foole
,
but
onely
alledgeth
his
simplicity
for
his
defence
,
and
therefore
giveth
no
shew
of
favouring
sawey
speeches
or
contemptuous
carriage
.
But
doe
you
reverence
your
owne
husbands
,
highly
esteeming
of
them
,
framing
your
affections
unto
their
mind
as
to
your
superiours
,
and
being
unto
them
as
delightfull
stars
arising
over
them
to
calme
and
quiet
them
at
all
times
,
and
to
refresh
and
renue
their
spirits
.
Secondly
,
In
being
subject
unto
your
husbands
,
Gen.
3.
16.
thy
desire
shall
be
subject
to
thy
husband
.
Ephes.
5
22.
Wives
submit
your selves
to
your
owne
husbands
as
unto
the
Lord
.
1
Tim.
2.
12.
I
suffer
not
a
woman
to
usurpe
authority
over
the
man
.
1
Pet.
3.
1.
Likewise
ye
wives
be
in
subjection
to
your
owne
husbands
.
This
your
subjection
should
be
sincere
,
holy
,
and
from
the
heart
as
unto
the
Lord
,
that
is
,
to
Christ
;
not
as
to
man
,
not
as
to
the
eye
compelled
,
but
as
to
the
Lord
sincerely
from
the
heart
,
and
in
things
according
to
the
Lord
with
all
feare
,
even
to
such
husbands
which
are
evill
,
1
Pet.
3.
1.
2.
19.
Away
therefore
with
such
proud
conceipts
which
possesse
the
hearts
,
and
fondly
feed
the
foolish
fancies
of
divers
disorderly
and
selfe-conceited
women
,
who
perswade
themselves
that
might
they
be
let
alone
,
they
could
rule
and
governe
better
then
their
husbands
:
for
the
Lord
who
knoweth
all
things
,
and
is
the
God
of
order
,
hath
shewed
and
signified
that
it
is
not
their
place
to
guide
and
governe
,
but
to
submit
and
obey
.
Away
therefore
with
such
preposterous
and
topsi
turvy
practises
and
disorderly
doings
of
those
women
who
command
their
husbands
,
for
although
such
women
thinke
it
their
happinesse
and
honour
;
yet
in
truth
it
is
nothing
lesse
,
such
women
being
accounted
vaine
,
and
men
foolish
,
such
men
being
feminine
men
,
women
masculine
women
,
such
women
being
insolent
and
irreligious
leading
the
life
of
Achaia
,
as
the
proverbe
saith
,
where
the
gray
mare
is
the
better
horse
,
and
the
master
or
good
man
weares
not
the
breeches
.
Away
with
that
peevish
and
perverse
disposition
,
which
in
many
women
denieth
submission
and
obedience
,
for
a
womans
wisedome
doth
shew
it selfe
most
,
in
induring
patiently
a
rash
husband
.
A
womans
sagenesse
in
obeying
a
foolish
husband
,
a
womans
worthinesse
in
bearing
with
an
unworthy
husband
.
Be
you
therefore
subject
and
wise
in
obeying
,
even
that
which
they
oft
foolishly
command
.
Ob.
Say
not
beloved
that
you
excell
your
husbands
,
therefore
you
will
not
be
subject
.
Answ.
For
so
sometimes
doe
children
excell
their
parents
,
servants
their
masters
,
subjects
their
Princes
,
yet
may
they
not
therefore
intrude
themselves
into
their
betters
places
.
Ob.
Say
not
beloved
we
are
their
companions
,
therefore
will
not
be
subject
.
Answ.
For
you
are
but
the
left
side
of
the
yoke
,
not
fellow
heads
,
onely
fellow-helpers
.
Ob.
Say
not
beloved
we
are
one
flesh
with
our
husbands
,
we
will
not
submit
therefore
.
Answ.
For
so
is
the
Church
with
Christ
,
yet
subject
unto
him
,
Ephes.
5.
22.
But
reason
and
resolve
thus
.
1.
Doth
that
proud
disposition
which
is
in
many
of
our
sexe
,
and
their
impatiency
to
be
subject
,
bewray
their
foolishnes
and
folly
,
overthrowing
and
overturning
the
order
of
nature
and
of
Gods
ordinance
,
running
out
of
their
proper
places
into
dreadfull
disorders
;
deserve
reprehension
,
yea
and
more
:
for
hereby
Gods
ordinance
is
prophaned
,
and
polluted
,
and
so
that
which
should
be
a
blessing
,
becomes
a
curse
,
the
ordinance
changed
,
as
if
God
were
the
author
of
confusion
,
and
many
disorders
spreading
themselves
so
hereby
that
children
which
should
be
a
blessing
,
oft
times
prove
a
curse
,
and
that
holy
forme
of
government
in
a
family
,
which
should
resemble
heaven
,
is
become
a
lively
representation
of
hell
,
confusion
,
and
disorder
.
2.
Doth
nature
,
reason
,
and
religion
strive
for
,
and
give
priority
,
and
preheminence
unto
the
man
,
and
onely
the
corruption
of
nature
enforce
women
to
exalt
themselves
.
Witnesse
such
like
sage
sayings
of
the
most
grave
and
morall
naturalists
.
That
house
pleaseth
not
me
wherein
the
hen
crowes
,
the
Non
mihi
placet
dom●s
in
quo
●all●n●
canta●
,
galius
tacet
.
cocke
is
silent
:
of
Socrates
who
being
demanded
to
shew
how
to
governe
a
family
,
went
home
,
and
commanded
his
wife
to
throw
downe
certaine
vessels
full
of
oyle
and
honey
,
saying
,
If
you
have
such
power
in
your
houses
,
you
need
not
doubt
but
to
leade
and
live
a
peaceable
and
quiet
life
.
And
their
practises
correspondent
unto
the
same
.
The
Persian
princes
ordered
and
decreed
the
punishment
of
Vashti
for
her
disobedience
,
and
the
subjection
of
women
,
Ester
1.
9.
And
the
Romane
Senate
banished
a
Knight
,
and
imprisoned
his
Lady
,
only
because
she
said
her
husband
should
not
goe
to
the
warres
with
Silla
.
Witnesse
the
rectified
and
religious
sentences
of
auncient
and
Dial.
princ
.
lib.
2.
chap.
6.
Aug.
in
Psal.
143.
orthodoxe
divines
.
Saint
Augustine
saith
,
If
the
husband
is
in
subjection
,
and
the
wife
doth
rule
,
the
peace
is
perverse
,
if
the
wife
doth
submit
to
the
husband
ruling
,
the
peace
is
right
;
againe
,
woman
is
not
made
of
the
feet
,
nor
of
the
head
but
of
the
side
,
so
that
she
is
almost
equall
,
signifying
that
women
should
neither
beare
rule
,
nor
be
in
great
or
slavish
subjection
.
And
witnesse
the
many
pious
precepts
of
our
good
God
,
and
the
practises
of
his
peculiar
people
.
3.
Is
it
equall
and
just
that
we
should
be
subject
.
1.
Because
of
our
sexe
we
being
more
imperfect
then
men
who
are
better
,
and
perfecter
then
we
by
Gods
ordinance
,
we
being
inferiour
to
our
husbands
by
the
order
of
Creation
,
at
the
beginning
whereof
,
before
the
fall
,
woman
was
inferiour
to
man
,
the
cause
of
her
substance
,
and
she
therefore
called
Isha
,
shee-man
,
or
weaker
man
,
receiving
her
being
from
man
,
Gen.
2.
23.
1
Cor.
11.
8.
and
owing
subjection
to
man
.
2.
Because
we
wives
are
created
by
the
Lord
for
others
,
women
for
men
,
Gen.
2.
20.
1
Cor.
11.
8.
3.
Because
we
are
weaker
vessels
,
1
Pet.
3.
7.
our
wits
being
slenderer
then
mens
,
we
therefore
are
unfitter
for
common
affaires
,
and
our
bodies
weaker
:
we
are
therefore
called
helpers
or
assistants
,
which
are
not
principalls
:
and
those
good
parts
which
are
in
us
,
not
beeing
so
good
without
a
guide
;
mens
direction
who
are
our
heads
,
whose
part
and
place
it
is
to
guide
and
governe
us
and
our
family
,
as
it
is
the
property
of
the
head
to
give
to
the
body
life
,
motion
,
and
feeling
;
there
being
an
excellency
in
them
surpassing
ours
,
as
gold
doth
silver
.
4.
Because
wee
are
to
bee
subject
to
them
as
to
the
Lord
,
not
by
mans
law
,
but
Gods
,
wee
are
to
bee
subject
to
the
Lord
,
then
for
the
Lord
to
our
husbands
,
and
in
our
husbands
to
the
Lord
.
Then
surely
wee
will
submissively
bee
subject
to
our
owne
husbands
according
to
the
good
will
and
pleasure
of
our
good
God
.
Thirdly
,
In
being
helpers
unto
your
husbands
;
therefore
you
were
created
,
therefore
was
marriage
ordained
,
Gen.
2.
18.
that
man
might
have
one
to
helpe
,
to
passe
away
his
life
honestly
,
sweetly
,
godlily
.
Be
not
you
therefore
like
Evah
,
who
perswaded
Adam
to
rebell
against
God
:
wherefore
the
Apostle
saith
,
Adam
was
not
deceived
,
but
the
woman
,
1
Tim.
2.
14.
namely
,
Not
first
,
not
immediately
.
Not
by
Sathan
,
but
his
second
selfe
.
Not
by
the
Serpent
,
but
his
Spouse
.
Not
by
the
divell
,
but
a
woman
.
Not
by
a
beast
,
but
a
reasonable
creature
.
Not
by
a
stranger
,
but
a
familiar
.
Not
by
an
enemy
,
but
by
a
friend
.
Not
by
a
lye
,
but
by
love
.
Be
not
you
like
Iobs
wife
,
tempters
to
evill
,
Iob
2.
9.
Not
like
the
wives
of
Sal●mon
who
turned
his
heart
from
God
,
1
Kings
11.
4.
Nor
like
the
wife
of
Ahab
who
inticed
him
to
evill
,
1
King
.
21.
25.
But
be
you
helpers
unto
your
husbands
all
you
can
.
1.
As
against
their
naturall
infirmity
,
1
Cor.
7.
1.
2.
So
for
the
generation
and
education
of
children
,
1
Tim
▪
5.
14.
3.
Principally
in
piety
,
in
things
concerning
a
better
life
,
1
Cor.
7.
5.
1
Pet.
3.
2.
winning
,
and
woing
them
to
the
obedience
of
the
Word
,
as
by
seasonable
and
pious
perswasions
,
so
by
your
chaste
and
godly
conversations
.
4.
As
also
in
matters
of
thrist
,
in
ordering
and
taking
care
for
houshold
affaires
,
thus
did
Sarah
,
Geneses
18.
6.
thus
the
Apostle
adviseth
,
1
Tim.
5.
14.
and
therefore
commands
wives
to
keepe
at
home
,
Titus
2.
5
,
6.
to
bee
like
snailes
carrying
their
house
on
their
heads
.
For
this
the
good
women
is
commended
,
and
by
this
described
.
Pro.
31.
11.
The
heart
of
her
husband
doth
trust
in
her
,
so
that
hee
never
doubts
of
her
chastity
,
secrecy
,
or
care
in
looking
to
her
family
.
Hee
shall
have
no
need
of
spoile
,
for
shee
will
furnish
and
fill
his
house
with
things
needfull
,
and
delightsome
,
so
that
hee
shall
want
no
necessaries
,
for
which
hee
needeth
to
rob
or
spoyle
,
shee
will
doe
him
good
.
For
shee
is
constant
in
her
love
to
him
in
youth
,
age
,
prosperity
,
adversity
,
sickenesse
and
health
,
and
will
do
him
what
good
shee
can
in
his
body
,
soule
,
goods
,
and
estate
;
shee
providing
such
food
which
may
nourish
him
,
shee
stirring
him
up
to
serve
God
,
shee
saving
his
goods
as
much
as
is
possible
;
shee
not
lowring
on
him
with
her
lookes
;
shee
not
crossing
him
in
her
words
;
shee
not
vexing
him
by
her
deeds
:
If
shee
know
any
thing
please
or
profit
him
,
shee
going
about
it
speedily
:
If
shee
perceive
ought
to
offend
him
,
shee
carefully
avoiding
it
.
SECT.
6.
Servants
in
theirs
,
reverencing
their
masters
perswading
them
to
good
,
obeying
of
them
,
how
,
and
motives
to
the
particulars
.
SErvants
be
you
continually
carefull
,
conscionably
in
your
proper
and
peculiar
places
to
serve
the
Lord
Christ
,
Col.
3.
14.
and
to
war
this
good
warfare
.
1.
Reverencing
and
respecting
,
honouring
and
highly
esteeming
of
your
masters
,
whether
they
bee
poore
or
rich
,
good
or
bad
.
Thus
did
Iakobs
servants
,
Gen.
33.
6
,
7.
Naamant
servants
,
2
King
.
5.
3
,
13.
Ahashuerus
his
servants
,
Ester
3.
2.
and
this
is
the
will
and
command
of
our
good
and
gratious
God
,
Gen.
16.
9.
1
Tim.
6.
1.
Mal.
1.
6.
2.
Pressing
and
perswading
your
masters
to
things
honest
and
necessary
,
pious
and
praise-worthy
,
1
Sam.
28.
23.
2
Sam.
19.
5.
24.
3.
2
King
.
5.
13.
3.
Serving
and
obeying
them
in
all
things
,
Col.
3.
22.
namely
which
are
lawfull
,
Gen.
39.
7.
which
are
possible
,
Gen.
24.
7
,
8.
which
are
profitable
,
1
Chron.
11.
17.
and
proportionable
to
your
abilities
,
Exod.
5.
7.
or
in
a
word
,
in
all
things
wherein
you
are
to
be
subject
and
ought
to
obey
.
Impious
injunctions
of
masters
ma●
not
,
1
Sam.
22.
17.
impossible
need
not
to
be
obeyed
;
serve
therfore
you
Christian
servants
your
masters
.
1.
Whether
they
be
good
and
gracious
,
1
Tim.
6.
1
,
2.
for
as
such
masters
are
more
worthy
of
reverence
,
respect
,
submission
and
service
,
so
are
you
more
obliged
to
be
obsequious
and
officious
unto
them
,
not
only
by
their
charitable
,
and
Christian
usage
of
you
,
but
also
by
the
Lords
precise
precept
,
1
Tim.
6.
2.
2.
Or
bad
,
cruell
,
crosse
and
unconscionable
,
1
Pet.
2.
18.
the
ordination
of
God
,
and
not
the
worthinesse
of
your
masters
being
the
prim●
and
primary
fountaine
and
foundation
of
this
your
service
,
and
office
.
And
do
you
serve
and
obey
them
1.
With
all
diligence
.
Thus
did
Iakob
serve
Laban
with
all
his
power
,
Gen.
31.
6
,
18
,
40
,
41.
and
thus
should
all
doe
service
,
Pro.
31.
15
,
18.
and
with
all
carefullnesse
.
Thus
did
Abrahams
servant
obey
him
,
Gen.
24.
33.
18.
7.
Thus
the
Centurions
servant
,
Mat.
8.
9.
And
thus
ought
all
to
serve
their
masters
,
Ps.
123.
2.
Rom.
12.
11.
not
being
slothfull
in
businesse
.
1.
For
thus
doing
you
shall
enrich
your
masters
,
Prov.
10.
4.
2.
You
shall
be
profitable
and
advantagious
unto
them
,
Pro
14.
23.
3.
Which
you
ought
to
bee
,
you
being
wholly
your
masters
.
4.
And
by
so
doing
,
your
masters
although
cursedly
covetous
,
and
miserable
muck-wormes
,
will
be
loath
and
unwilling
to
forgoe
you
being
gainefull
and
thrifty
,
1
Kings
2.
40.
Acts
16.
19.
5.
Neither
can
you
your selves
be
loosers
in
so
doing
,
Pro.
13.
4.
6.
Whereas
on
the
contrary
,
by
corrupt
and
cursed
idlenesse
,
sloth
,
and
negligence
,
servants
.
1.
Become
brethren
to
those
who
are
great
wasters
,
Pro.
18.
9.
2.
They
make
themselves
to
suffer
penury
,
Pro.
13.
4.
19.
15.
3.
They
are
ever
kept
lowe
,
Pro.
12.
24.
their
course
of
life
being
as
an
hedge
of
thornes
,
slow
and
hard
,
they
being
pricked
,
and
stayed
with
feares
and
griefes
as
with
thornes
and
briars
,
Pro.
15.
19.
4.
They
occasion
also
unto
their
masters
continuall
griefe
and
vexation
,
like
tart
viniger
to
the
teeth
,
and
smothering
smoake
unto
the
eyes
,
Pro.
10.
26.
Secondly
,
with
all
fealty
and
fidelity
.
Truly
and
faithfully
doing
service
.
Thus
did
Abraham
servant
obey
his
masters
repast
,
giving
place
to
faithfullnesse
,
Gen.
24.
33.
so
Luk.
17.
7
,
8.
Thus
did
David
serve
Saul
,
1
Sam.
22.
14.
26.
8
,
9
,
10.
11.
Thus
di●
Ioab
serve
David
,
2
Sam.
12.
27
,
28.
Daniel
the
King
,
Dan.
6.
4
and
thus
should
all
you
obey
your
masters
,
Num.
12.
7.
Ephes.
6.
5.
Titus
2.
10.
1.
Abhorring
and
avoiding
all
fawning
flattery
and
direfull
dissimulation
.
2.
Shunning
and
eschewing
all
loathsome
lying
,
and
diabolicall
deceitfull
dealing
,
2
Sam.
16.
1
,
2
,
3.
19.
26
,
27.
2
King
.
5.
22.
3.
Not
being
wicked
wasters
of
your
masters
substance
,
Mat.
24.
40.
Luk.
16.
1.
4.
Nor
theevish
and
untrusty
,
pilferers
and
purloyners
from
your
masters
,
Titus
2.
10.
1.
Such
unfaithfull
servants
being
of
their
father
the
divel
,
Ioh.
8.
44.
2.
Being
worse
then
high-way
robbers
,
cheating
and
cousening
those
,
who
confidently
commit
their
substance
into
their
hands
.
3.
And
taking
the
ready
roade
,
and
trac'd
way
to
blast
their
other
substance
,
begger
their
posterity
(
such
goods
of
fraud
wanting
a
blessing
to
thrive
unto
posterity
)
and
damne
their
owne
soules
.
Object
.
Perhaps
the
subtill
serpent
and
your
cursed
corrupt
nature
sollicites
,
and
perswades
you
to
proceed
in
such
pestilent
and
pestiferous
pilfering
courses
,
by
such
like
serpentine
seducements
and
supplanting
sophistications
as
these
following
.
1.
None
knoweth
of
,
or
is
privie
unto
your
fraudulent
and
guilefull
cursed
conveyances
of
your
masters
wealth
into
your
owne
purses
,
for
you
may
sell
of
your
masters
goods
,
and
reserve
part
to
your selves
,
they
nor
any
else
taking
notice
thereof
.
2.
You
may
take
these
and
those
things
which
may
well
be
spared
,
there
being
water
enough
in
the
sea
;
your
masters
having
so
great
abundance
,
may
well
part
with
such
triviall
and
trifling
matters
without
any
great
detriment
or
dammage
,
if
any
at
all
unto
them
.
3.
And
although
(
they
being
but
light
matters
)
the
losse
of
them
,
(
●eing
so
little
as
not
to
be
missed
in
such
abundance
)
damnifieth
little
or
nothing
your
rich
masters
,
yet
they
much
advantage
and
profit
you
who
want
abundance
.
4.
Besides
,
such
and
such
things
are
but
trifles
,
and
of
no
great
moment
:
goe
on
therefore
and
walke
in
these
gai●efull
and
advantagious
paths
leading
to
profit
and
enriching
:
and
bee
not
discouraged
or
disheartned
from
the
same
by
the
practice
or
perswasion
of
the
preciser
sort
of
people
.
Answ.
Yet
be
not
you
misled
by
these
or
such
like
sirenian
,
and
sinfull
inchantments
.
1.
For
admit
that
no
mortall
eye
beholds
,
neither
doth
any
man
take
notice
of
,
or
is
acquainted
with
these
damnable
dissimulations
,
deceitfull
dealings
,
lyes
,
fraudes
,
and
forgeries
,
yet
all
these
cursed
carriages
are
open
and
apparent
to
the
thought
searching
Iehovah
,
whose
eye
is
in
every
place
,
Pro.
15.
3.
and
to
their
own
consciences
,
which
if
they
condemne
them
God
is
greater
,
1
Ioh.
3.
20.
2.
Neither
may
any
mans
abundance
encourage
and
excitate
others
by
fraude
or
force
to
appropriate
their
allowance
unto
themselves
.
1.
For
you
are
not
able
,
neither
doth
it
belong
to
you
to
iudge
what
other
men
may
well
spare
.
2.
Should
every
man
,
who
may
as
lawfully
take
from
your
wealthy
masters
such
like
things
,
they
would
be
disabled
from
much
or
any
sparing
.
3.
And
although
rich
men
may
spare
much
,
yet
this
makes
it
not
lawfull
for
others
to
apply
and
appropriate
their
substance
to
themselves
,
in
whole
or
in
part
,
indirectly
,
and
unjustly
.
4.
Neither
should
men
be
their
owne
carvers
,
no
not
of
those
superfluities
which
may
well
be
spared
.
5.
Achan
might
well
have
pleaded
this
plea
,
affirming
that
he
took
nothing
but
that
which
might
well
be
spared
,
yet
he
and
his
perished
,
and
worthily
,
Iosh.
7.
6.
Neither
can
any
mans
substance
be
resembled
rightly
to
the
sea
:
The
water
of
it
being
common
;
And
there
being
no
possibility
for
all
the
world
to
evacuate
and
exhaust
the
same
.
3.
As
for
the
gaine
they
get
,
the
profit
they
procure
by
such
accursed
additions
,
it
s
like
the
Eagles
stolne
sacrifice
from
the
altar
,
which
cruelly
consumed
both
nest
and
young
:
like
an
infected
garment
stolne
out
of
a
plagued
pest-house
,
suddenly
sickning
,
and
sweeping
away
the
whole
family
:
or
like
a
flaming
firebrand
thrust
into
the
thatch
,
which
presently
runs
over
,
and
ruines
a
beautifull
and
well
built
house
,
Zach.
5.
3.
4.
And
whereas
some
thinke
them
toyes
and
trifling
matters
.
1.
They
are
trifles
only
comparatively
,
as
for
example
,
a
shilling
with
some
is
but
a
trifle
,
with
others
great
treasure
:
thus
Achans
theft
,
although
the
gold
and
silver
was
an
100l
,
was
but
a
trifle
in
comparison
of
the
extraordinary
abundance
that
was
in
Ierich●
,
yet
for
this
trifle
he
and
his
did
miserably
perish
,
Iosh.
7.
25
,
26.
2.
Are
they
but
trifles
?
And
will
you
for
trifles
offend
and
dishonour
God
?
will
you
for
trifles
wound
your
owne
consciences
?
will
you
for
trifles
hazard
the
losse
of
your
owne
soules
?
monstrous
and
barbarous
basenesse
.
3.
Such
who
stick
not
unjustly
to
take
trifles
,
will
not
bee
squeamish
and
scrupulous
to
steale
greater
matters
when
opportunity
offereth
occasion
of
so
doing
,
Luk.
16.
10
,
11
,
12.
4.
Such
surreptitious
seazing
on
other
mens
substance
,
is
theft
,
therefore
sin
,
and
cannot
be
a
trifle
,
all
sin
being
infinite
.
Whereas
on
the
contrary
,
faithfullnesse
of
servants
towards
their
masters
.
1.
Makes
them
as
health
,
Pro.
13.
17.
2.
And
will
establish
them
for
ever
,
Pro.
12.
19.
Thirdly
,
with
chearefullnesse
,
readinesse
,
and
willingnesse
.
Thus
did
Davids
servants
,
2
Sam.
15.
15.
Thus
did
Ionathans
lad
,
1
Sam.
20.
39
,
40.
Thus
the
Centurions
servants
,
Mat.
8.
7
,
8.
And
thus
should
all
doe
service
,
Ephes.
6.
7
,
8.
Col.
3.
23.
Fourthly
,
with
wisdome
,
prudence
and
discretion
,
wisely
doing
service
.
Thus
,
Gen.
41.
33.
Let
Pharaoh
looke
out
a
wise
and
discreet
man
.
Matth.
24.
45.
Who
is
a
wise
and
faithfull
servant
?
Be
not
therefore
like
such
sottish
servants
who
can
doe
nothing
but
what
is
commanded
them
:
but
so
wise
as
to
prevent
your
masters
,
Psal.
123.
2.
acquainting
your selves
with
,
and
well
knowing
your
masters
inclination
,
Luk.
16.
3.
Doing
their
businesse
in
due
season
,
Gen.
31.
38
,
39.
like
unto
Ioseph
,
Gen.
39.
3.
1.
For
such
shall
find
favour
,
Pro.
14
35.
2.
Such
shall
find
much
good
,
Pro.
16.
20.
3.
And
beare
rule
yea
over
sonnes
which
cause
shame
,
Pro.
17.
2.
Fiftly
,
with
patience
,
mildnesse
,
and
much
meeknesse
,
Titus
2.
9.
1
Pet.
2.
20.
1.
Thus
doing
you
shall
appease
and
asswage
wrath
,
Pro.
15.
1
,
●8
.
2.
Such
obedience
being
acceptable
unto
and
approved
of
the
Lord
,
1
Pet.
2.
20.
Sixthly
,
With
minde
and
body
both
,
so
that
1.
You
must
love
your
masters
more
then
other
ordinary
men
.
2.
Your
mind
must
be
towards
the
persons
,
goods
,
credit
,
comfort
,
and
welfare
of
your
masters
and
their
families
.
3.
And
your
memories
must
be
imployed
to
put
your
masters
matters
in
.
Seventhly
,
Not
with
eye
service
or
for
wages
only
,
but
for
conscience
sake
,
Col.
3.
22.
as
unto
the
Lord
,
Ephes.
6
,
5
,
6.
eye
servants
who
will
do
nothing
longer
then
they
are
looked
on
,
the
masters
eye
feeding
the
horse
;
or
who
slubber
over
things
for
the
eye
onely
:
1
Are
unfaithfull
and
evill
servants
.
2
Rebelling
against
Gods
most
holy
will
.
Be
perswaded
O
you
who
are
servants
,
thus
to
do
service
.
Motives
.
First
,
Since
our
good
and
gratious
God
doth
so
fatherly
and
favourably
regard
you
,
as
to
order
and
appoint
1.
That
you
may
sometimes
rest
from
toylesome
labour
,
sweetly
and
savingly
to
enjoy
and
use
the
gratious
,
and
gladsome
,
savoury
and
soule-ravishing
meanes
of
reconciliation
,
spirituall
repast
,
reparation
and
refection
.
2.
That
you
may
be
guided
and
governed
without
harshnesse
and
horrour
,
with
all
comfort
and
conveniences
concerning
the
good
and
welfare
of
your
soules
,
and
bodies
,
Lev.
25.
6
,
7
,
39
,
40
,
41
,
42
,
43
,
46
,
53.
Deut.
23.
15
,
16.
Secondly
,
Since
in
so
doing
,
you
shall
purchase
and
procure
credit
,
honour
,
and
estimation
unto
your selves
,
Pro.
17
,
2.
Thirdly
,
Since
such
servants
have
many
sweet
and
soule-ravishing
promises
annexed
and
ascertained
unto
them
,
Matth.
24.
46.
25.
21.
Fourthly
,
Since
also
in
thus
doing
you
are
the
Lords
freemen
,
1
Cor.
7.
22.
and
in
your
stations
and
standings
,
you
fight
the
battels
of
Christ
,
doing
him
service
,
Col.
3.
24.
for
which
he
will
richly
reward
you
,
Ephes.
6.
8.
SECT.
7.
Masters
in
theirs
,
In
well
choosing
,
and
well
using
their
servants
.
MAsters
you
are
or
ought
to
bee
the
Lords
servants
,
1
Cor.
7.
22.
The
Lord
hath
set
you
higher
then
your
brethren
,
that
you
should
the
more
honour
him
.
Doe
you
therefore
in
this
place
wherein
you
are
called
,
abide
with
God
,
doing
the
Lord
service
,
and
fighting
his
battells
in
your
particular
stations
and
standings
.
First
,
In
making
a
wise
and
wary
choice
of
servants
,
to
martiall
and
mannage
as
Christs
souldiers
in
your
families
,
respecting
,
regarding
,
and
requiring
.
1.
Not
onely
aptnesse
and
ability
to
execute
their
office
and
performe
that
service
whereunto
they
shall
be
put
,
although
this
is
necessary
,
Gen.
47.
6.
1
Sam.
14.
52.
16.
16
,
17.
17.
33
,
39.
2.
Not
onely
wisdome
,
discretion
,
truth
,
fidelity
,
diligence
,
and
such
other
praise-worthy
properties
and
commendable
qualities
in
service
,
although
these
are
convenient
,
expedient
,
and
to
be
desired
,
Gen.
41.
33
,
38
,
39.
1
Sam.
18.
5.
3.
But
also
if
not
chiefly
,
principally
and
above
all
the
feare
of
God
,
true
,
and
sound
religion
,
not
onely
in
regard
of
profession
,
but
also
in
regard
of
practice
,
Gen.
24.
such
was
Abrahams
servant
,
such
Iosephs
,
43.
23.
thus
were
the
Iewes
servants
to
be
qualified
,
Exod.
12.
44.
such
servants
only
would
David
have
,
and
harbour
,
Psal.
101.
6.
such
were
the
servants
of
Cornelius
,
Act.
10.
7.
and
faithfull
men
are
such
as
you
should
,
and
ought
to
choose
,
namely
1.
Not
onely
men
loyall
true
and
trusty
,
Proverbes
11.
13.
25.
13.
1.
These
being
alwaies
carefull
like
Ioseph
,
Gen.
42.
40.
2.
And
painefull
ever
as
Iakob
,
Gen.
31.
38
,
39
,
40.
Secondly
,
But
also
men
who
are
religious
fearing
God
,
of
sound
judgement
,
and
sincere
affection
,
Pro.
20.
6.
Hos.
11.
12.
Acts
16.
15.
1.
For
faithfull
in
that
place
are
opposed
to
so
many
severall
sorts
of
sinfull
men
.
2.
The
generall
comprehends
the
speciall
.
3.
And
these
who
are
religious
are
said
to
walke
in
the
perfect
way
.
Ob.
1.
Say
not
beloved
brethren
,
Godly
servants
are
hard
to
come
by
,
for
who
can
find
a
faithfull
man
?
Pro.
20.
6.
Mat.
24.
25.
therfore
we
will
not
seeke
them
.
Answ.
1.
For
although
it
is
true
,
quae
chara
rara
,
precious
things
are
hard
to
come
by
,
yet
they
who
seeke
them
may
find
them
.
2.
The
fewer
there
be
of
such
manner
of
men
,
the
more
we
should
seeke
them
.
3.
Do
you
who
are
parents
and
masters
your
duty
in
teaching
and
instructing
of
your
families
,
and
then
there
would
be
greater
plenty
:
Bad
masters
and
fathers
causing
scarcity
of
good
and
godly
servants
.
Ob.
2.
Say
not
beloved
brethren
,
that
prophane
servants
are
profitable
,
and
more
gainefull
then
others
.
Answ.
1.
For
godlinesse
is
the
greatest
and
best
gaine
,
and
therefore
godly
men
are
most
gainefull
.
2.
And
as
for
others
,
although
they
seeme
to
be
,
yet
they
are
not
so
gainefull
:
for
how
can
they
who
are
not
faithfull
to
God
be
faithfull
or
gainefull
to
you
?
Ob.
3.
Say
not
beloved
brethren
,
a
deare
friend
commended
such
and
such
a
servant
to
mee
.
Answ.
1.
For
the
commendations
of
men
will
not
justifie
those
whom
God
condemneth
.
2.
We
ought
to
please
one
another
to
edification
,
Rom.
15.
1.
3.
And
we
are
to
gratifie
our
friends
in
the
Lord
.
Object
.
4.
Say
not
beloved
brethren
,
I
must
take
such
and
such
,
because
they
were
and
have
beene
old
servants
to
my
father
.
Answ.
For
being
bad
,
the
elder
the
worse
.
It
is
apparent
they
are
the
more
incurable
continuing
corrupt
.
And
the
elder
they
are
the
more
hurt
they
will
doe
by
their
bad
and
evill
example
.
Ob.
5.
Say
not
beloved
brethren
,
we
will
choose
such
who
are
tall
and
proper
fellowes
,
lustie
and
able
men
,
who
can
fight
for
,
and
defend
us
if
need
be
.
Answ.
For
such
excuses
might
well
serve
for
rogues
,
amongst
whom
in
prisons
and
at
the
gallowes
a
man
may
find
much
man-hood
.
Ob.
6.
Say
not
beloved
brethren
that
religious
men
are
not
resolute
,
mortification
kills
a
mans
man-hood
,
and
conscience
cooles
mens
courage
.
Answ.
1.
For
religion
and
manners
make
a
man
.
2.
A
man
may
have
man-hood
,
although
he
neither
swagger
nor
sweare
,
stampe
nor
stare
,
man-hood
is
one
thing
,
madnesse
another
.
3.
Men
of
conscience
are
men
of
greatest
courage
,
Phil.
3.
6.
Pro.
28.
1.
witnesse
David
encountring
Golia●
,
1
Sam.
17.
when
none
of
Sauls
army
durst
.
But
reason
and
resolve
as
followeth
.
1.
Have
godly
men
ever
beene
carefull
to
have
religious
servants
,
Gen.
13.
14.
17.
23.
15.
2.
Iosh.
24.
15.
Ester
4.
16.
Psal.
101.
6.
2.
Is
every
good
mans
house
Gods
house
,
Col.
4.
15.
therefore
an
habitation
for
Christ
,
his
spirit
,
his
servants
,
and
not
for
the
limnes
of
Satan
?
3.
Is
every
mans
family
his
body
,
whereof
himselfe
is
the
head
,
and
will
no
man
willingly
be
pestered
with
lame
,
rotten
,
putrified
,
stinking
and
corrupt
members
,
1
Cor.
6.
15.
4.
Doth
the
choice
of
servants
shew
the
nature
and
disposition
of
masters
,
for
like
will
to
like
,
birds
of
a
feather
will
flie
and
flocke
together
,
therefore
religious
men
will
desire
religious
servants
.
5.
Doth
the
curse
of
God
hang
over
the
heads
of
wicked
men
,
and
therefore
over
the
house
where
ungodly
men
doe
dwell
,
one
Achan
being
a
trouble
to
all
Israel
.
6.
It
is
not
probable
that
they
will
ever
be
faithfull
to
men
who
are
not
faithfull
to
God
,
Gen.
21.
11.
39.
7.
1.
For
,
how
can
he
feare
to
offend
him
who
can
only
hurt
the
body
,
who
feares
not
him
who
can
destroy
both
soule
and
body
?
2.
How
can
he
make
conscience
of
the
second
table
who
is
carelesse
of
the
first
?
Rom.
2.
3.
And
certainely
no
band
doth
hold
and
tie
so
strong
as
that
of
grace
and
godlinesse
.
1.
Not
of
children
towards
parents
,
as
we
see
in
Absolon
and
Adonijah
to
David
.
2.
Not
of
friend
to
friend
,
as
in
Achitophel
to
David
,
also
Psal.
55.
13.
3.
Not
of
wives
to
husbands
,
as
in
Potiphars
wife
,
Gen.
39.
12.
and
the
harlot
,
Pro.
7.
19.
7.
Is
it
a
credit
for
a
man
to
have
godly
men
and
gracious
to
serve
him
?
Yea
such
,
than
which
what
greater
?
these
excelling
and
out-stripping
other
men
in
regard
of
qualities
,
for
what
are
comparable
to
Gods
graces
?
And
in
regard
of
parentage
;
for
,
who
is
to
bee
compared
to
the
Lord
,
whose
children
these
are
?
8.
Is
it
a
great
comfort
to
haue
such
servants
with
whom
a
man
may
conferre
of
the
way
to
heaven
,
and
with
whom
he
may
walke
in
the
way
of
godlinesse
?
9.
Is
it
a
great
commodity
and
advantage
to
be
served
by
such
selected
ones
,
Labans
sheepe
prospering
for
Iacobs
sake
,
Gen.
30.
27
,
29
,
30.
Potiphars
affaires
for
Ioseph
,
Gen.
39.
1
,
2
,
&c.
And
Sauls
army
for
Davids
,
1
Sam.
18.
14.
10.
Are
all
men
continually
carefull
not
to
plant
their
orchards
with
briars
and
brambles
,
but
with
the
best
trees
they
can
procure
or
purchase
?
Not
to
store
their
commons
with
scabbed
,
rotten
and
infected
,
but
with
the
best
and
soundest
cattell
?
Not
to
furnish
their
fish-ponds
with
newts
and
frogs
,
but
with
the
best
fishes
?
And
are
not
families
more
to
be
regarded
than
these
?
11.
Are
wicked
and
ungodly
servants
exceedingly
hurtfull
,
as
scab'd
sheepe
,
ready
to
infect
all
,
as
fire-brands
to
set
all
on
fire
,
and
as
deadly
poyson
and
plague-sick
persons
ready
to
impoyson
and
infect
a
family
with
evill
counsell
,
with
cursed
and
diabolicall
deeds
and
practises
?
12.
Doth
Gods
curse
hang
over
the
heads
of
all
wicked
men
,
and
is
it
a
discredit
to
bee
served
by
the
Divels
favourites
?
Then
surely
we
will
either
wholly
keepe
out
of
our
houses
and
families
such
sin-sicke
persons
,
as
swearers
,
swaggerers
,
and
other
prophane
people
from
being
members
of
our
oiconomicall
body
:
Or
after
triall
made
,
and
finding
our
endeavours
frustrate
and
fruitlesse
to
their
amendment
and
reformation
,
we
will
rid
our selves
of
all
manner
of
railing
Rabshakehs
,
profane
Esaus
,
scoffing
Ishmaels
,
and
all
others
who
will
not
serve
God
:
neither
will
we
much
regard
if
for
weeding
out
of
our
houses
such
noysome
or
hurtfull
brambles
and
stinking
dung
,
we
should
be
censured
and
condemned
.
1.
Since
paying
them
their
covenanted
due
we
do
them
no
wrong
.
2.
Since
no
man
is
bound
to
keepe
a
servant
longer
than
the
covenanted
time
.
3.
Since
such
servants
by
their
vicious
and
ungodly
actions
wrong
themselves
,
constraining
and
compelling
their
carefull
and
conscionable
masters
to
be
rid
of
them
.
4.
Since
no
man
would
keep
a
traitor
,
a
cut-purse
or
high-way
side
robber
,
or
such
like
miscreants
,
because
he
would
not
be
counted
and
called
cruell
in
expelling
them
out
of
his
family
as
is
expedient
.
Neither
will
we
continue
,
and
cherish
in
our
houses
and
families
the
limbs
of
Satan
,
traitors
against
the
most
high
God
,
who
rob
him
of
his
glory
and
service
upon
such
poore
and
peccant
pretences
.
Then
surely
we
will
make
diligent
enquirie
and
search
after
,
we
will
make
much
of
,
countenance
,
encourage
and
entertaine
such
who
are
faithfull
.
1.
Since
these
being
obedient
to
God
,
will
bee
obsequious
to
us
.
2.
Since
for
such
manner
of
men
we
may
be
countable
with
joy
.
2.
In
using
your
servants
be
you
also
circumspect
,
carefull
,
vigilant
and
watchfull
.
1.
Not
onely
to
command
things
lawfull
,
possible
,
Gen.
24
8.
Profitable
and
proportionable
,
Exod.
5.
7.
Not
overcharging
their
strength
,
but
respecting
their
willingnesse
.
2.
Not
onely
to
do
them
right
,
Iob
31.
13
,
14
,
15
,
38
,
39
,
40.
Col.
4.
1.
1.
Providing
them
fitting
and
convenient
food
,
Prov.
27.
26
,
27.
And
wages
,
30.
21.
Or
answerable
and
equivalent
to
either
,
or
both
,
paying
them
duly
their
wages
and
hire
,
Gen.
●0
.
28.
Deut.
24.
14.
Lev.
19
13.
1
King
.
5.
6.
2.
Defending
them
and
their
right
,
Iob
31.
13
,
14
,
15.
3.
Correcting
them
doing
amisse
with
Christian
counsell
for
their
amendment
,
Pro.
20
30.
29
13.
4.
Preferring
and
commending
them
doing
well
,
Levit.
19.
13.
Deut.
15.
13.
Pro.
17.
2.
5.
Taking
notice
of
their
gifts
of
mind
and
body
,
to
imploy
and
improve
them
:
of
their
weaknesses
and
wants
,
to
salve
and
supply
them
.
3.
Not
onely
that
you
doe
not
rule
rigorously
and
tyrannically
over
them
,
Lev.
19.
33.
1.
Remembring
that
they
are
men
,
and
of
the
same
nature
with
you
,
Iob
31.
15.
Masters
command
your
servants
Lib.
10.
Epist.
Epist.
82.
Contubernales
humiles
anici
conservi
.
Senec.
as
subject
to
you
in
condition
,
but
so
that
you
remember
that
they
are
of
the
same
nature
with
you
,
saith
S.
Ambrose
.
2.
Remembring
that
they
are
humble
friends
,
and
your selves
servants
,
you
having
a
Master
in
heaven
,
Iob
31.
15.
Eph.
6.
9.
3.
Remembring
that
you
must
be
countable
to
their
and
your
Master
,
as
for
other
things
,
so
for
your
cariage
towards
them
,
Iob
30.
14.
4.
Remembring
that
you
should
do
as
you
would
be
done
to
.
5.
Remembring
that
to
handle
them
gently
,
seeking
rather
to
be
beloved
than
feared
,
is
the
testimony
of
a
good
nature
.
6.
Remembring
that
God
will
revenge
injuries
done
to
them
.
4.
But
also
that
they
continue
in
true
religion
,
Gen.
18.
19.
Iosh.
24.
15.
Ester
4.
16.
Acts
10.
2.
Frequenting
and
favouring
the
meanes
,
sanctifying
the
Christian
Sabbath
,
Exod.
20.
8
,
10.
Praying
privately
,
and
with
you
in
your
families
,
praising
God
at
meales
,
both
before
and
after
meat
,
living
holily
,
righteously
,
and
blamelesly
,
you
disswading
,
dehorting
,
and
with-holding
them
from
wickednesse
and
sinne
,
1
Sam.
24.
7
,
8.
2
Sam.
16.
11.
19.
22.
Thus
doing
,
you
also
serve
the
Lord
Iesus
,
fighting
his
battels
in
this
your
proper
place
and
particular
station
.
SECT.
8.
Against
depopulators
and
inclosers
:
the
hurt
and
harme
they
do
to
themselves
and
others
,
&c.
FVrther
must
we
continue
fighting
the
Lords
battels
in
our
peculiar
and
particular
callings
?
Then
woe
1.
To
all
such
who
thrust
men
out
of
the
same
.
2.
To
all
such
who
neither
have
nor
will
have
any
.
3.
And
to
all
such
who
through
pride
,
selfe-love
and
discontent
run
out
of
,
forsake
and
leave
them
.
1.
Woe
to
all
such
who
tragically
thrust
men
out
of
those
stations
and
standings
wherein
the
Lord
hath
set
them
to
fight
this
good
warfare
.
1.
To
those
savage
supplanters
of
the
solacing
societies
of
mankind
.
Those
dreadfull
desolating
depopulators
,
which
like
stupified
,
if
not
[
](A08552-e72100-b)a
a
M.
R.
of
C.
being
certified
by
a
familiar
friend
of
his
,
that
the
people
said
hee
would
go
to
the
Divell
for
inclosing
,
replyed
,
If
I
do
,
I
shall
go
for
as
good
ground
as
is
in
England
.
Related
to
mee
by
M.
F.
H.
a
Preacher
.
When
M.
D.
of
C.
had
consented
to
inclose
C.
she
and
her
husband
heard
(
as
they
conceived
)
a
fearefull
and
hideous
noise
of
men
,
women
,
and
children
bitterly
bewailing
,
which
wrought
much
in
her
,
but
could
not
restraine
the
man
from
his
evill
enterprise
to
his
own
and
others
ruine
.
The
relater
,
M.
S.
a
neare
▪
kinsman
to
her
.
irreligious
and
besotted
Mammonists
,
heedlesly
and
foole-hardily
rush
upon
those
keene
and
cutting
judgements
of
God
which
inevitably
have
consumed
most
of
those
who
have
formerly
erred
in
these
their
wicked
wandrings
,
yet
these
incredulously
and
inconsiderately
will
not
by
other
mens
harmes
learne
to
beware
,
no
not
although
the
Lord
hath
precisely
presaged
by
pensive
predictions
his
irefull
indignation
and
dreadfull
displeasure
against
such
pernicious
and
perillous
plots
and
projects
,
such
perverse
and
perverting
,
profane
and
peevish
practices
?
O
you
misbeli●ving
and
misled
men
into
those
cruell
courses
accursed
by
God
and
men
,
consider
,
1.
That
as
you
are
guilty
of
the
want
of
so
many
multitudes
of
people
which
in
probability
might
and
would
have
beene
,
had
your
ruined
townes
still
beene
populous
,
which
then
as
well
set
orchards
caused
their
inhabitants
to
fructifie
and
spread
,
which
being
transplanted
into
other
and
wanting
roome
,
smother
up
themselves
and
other
.
2.
As
you
are
guilty
of
much
dishonour
to
almighty
God
,
B.
Towne
and
Church
gone
.
hindering
him
of
much
service
and
worship
,
which
pristinely
hath
beene
performed
,
you
leaving
few
people
,
and
them
oft
times
scarce
a
Church
to
assemble
in
for
this
end
and
purpose
.
3.
As
you
are
enemies
to
the
Church
,
driving
it
as
much
as
in
you
is
out
of
our
coasts
and
countrey
.
4.
As
you
are
enemies
to
our
dread
Soveraigne
,
depriving
him
of
the
honour
of
many
subjects
,
of
profit
and
protection
.
5.
As
you
are
enemies
to
your selves
and
your
posterity
,
haling
and
hastening
Gods
fearefull
plagues
denounced
in
Isa.
5.
8.
upon
your selves
and
them
.
6.
So
are
you
a
plague
and
pest
to
the
common-wealth
.
1.
Exposing
it
to
sorrowfull
subversion
and
utter
overthrow
,
for
what
can
your
sheep-coats
and
hedges
doe
against
an
enemy
?
2.
Procuring
upon
every
scarcity
and
scantnesse
dearth
and
penury
.
3.
Occasioning
racking
and
raising
of
rents
by
meanes
of
your
thrust
out
inhabitants
shouldering
abroad
to
live
,
which
makes
the
subjects
lives
more
uncomfortable
to
themselves
,
and
more
uncharitable
to
others
.
4.
Furthering
whoredome
and
uncleannesse
,
for
people
multiplying
,
and
habitations
decaying
,
diverse
people
who
would
cannot
live
in
lawfull
wedlocke
,
and
so
the
land
is
polluted
with
sin
,
and
too
much
peopled
with
base
and
bastardly
slips
.
5.
Occasioning
much
beggery
and
want
,
for
usually
your
selves
or
yours
are
presently
plunged
into
penury
,
and
your
ancient
inhabitants
crowding
into
other
populous
places
,
impoverish
themselves
and
others
.
6.
And
depriving
the
inhabitants
of
imployment
:
I
am
verily
perswaded
that
the
town
wherein
I
live
,
hath
more
shepheards
in
the
same
,
than
both
our
depopulated
neighbouring
townes
,
and
yet
the
least
of
them
was
formerly
as
great
,
the
other
greater
by
farre
,
if
not
as
big
as
both
:
yet
are
shepheards
the
principall
people
imployed
in
such
desolate
and
decayed
places
.
And
I
verily
thinke
that
some
one
thrust
out
farmer
hath
formerly
imployed
and
set
to
worke
as
many
people
constantly
,
as
the
greedy
depopulatour
doth
with
his
decayed
Lordship
.
An
ancient
credible
man
not
many
dayes
since
certified
T.
C.
me
that
(
being
a
young
man
)
he
was
an
inhabitant
in
a
neighbouring
decayed
inclosed
towne
before
it
was
inclosed
,
at
which
time
he
thinkes
there
were
two
hundred
persons
more
in
it
than
now
there
are
(
and
how
meanely
the
most
of
them
live
many
of
us
know
)
he
affirmed
to
me
that
there
were
then
six
or
seven
and
thirty
farmers
in
the
same
:
Twenty
of
which
farmers
he
was
perswaded
did
constantly
keep
as
good
houses
and
hospitality
as
he
who
after
ruined
himselfe
and
the
towne
.
Instead
therefore
of
instigating
unto
,
or
justifying
these
injurious
and
inhumane
inclosings
after
this
or
the
like
manner
with
these
or
the
like
polishing
and
plausible
,
yet
preposterous
pretexts
and
pretences
.
For
I
not
onely
conceive
and
conjecture
,
but
know
what
can
be
and
is
said
by
these
enemies
of
mankind
,
which
in
truth
by
daily
experience
are
convinced
and
confuted
,
being
manifested
to
be
but
false
and
fained
glozings
,
and
deceitfull
deludings
to
deceive
and
defraud
such
who
either
will
not
or
cannot
dive
into
and
discerne
their
fraud
and
forgery
.
1.
Whereas
they
affirme
that
the
champion
is
bleake
and
Object
.
cold
;
the
inclosure
being
well
fortified
and
fenced
against
such
inconveniences
,
nourishing
and
cherishing
great
store
of
wood
and
fruit-trees
in
their
hedge-rowes
and
particular
fields
.
Experience
expresly
explicates
that
with
us
the
Answ.
inclosed
townes
for
the
generall
are
worse
fenced
with
wood
and
firing
against
stormes
,
cold
and
tempests
,
the
champion
men
planting
and
preserving
orchards
and
other
wood
in
fit
and
convenient
places
for
ornament
,
shelter
and
profit
.
Whereas
the
other
wanting
men
and
meanes
to
do
the
same
,
satisfie
themselves
with
bramble
bushes
,
and
briarly
thorny
hedges
,
having
little
other
wood
,
which
are
no
good
ornament
,
nor
any
great
shelter
,
neither
do
they
affoord
such
plenty
of
fewell
unto
the
inhabitants
,
but
that
they
would
willingly
warme
themselves
with
the
champ
〈…〉
mans
straw
as
with
good
firing
if
they
had
it
.
2.
Whereas
they
affirme
the
champion
to
be
nothing
so
commodious
or
profitable
,
the
ground
by
meanes
of
the
many
ditches
being
well
dreyned
and
much
bettered
,
one
acre
in
the
inclosed
ground
with
one
tillae
yeelding
as
much
,
oft
more
increase
than
two
in
the
champion
with
many
times
plowing
.
The
inclosed
ground
being
freer
from
rotting
of
sheep
,
by
which
meanes
the
champion
farmer
is
much
impoverished
.
The
inclosing
,
preventing
unneighbourly
incroaching
upon
one
another
by
plowing
,
mowing
,
and
that
unmercifull
and
uncharitable
eating
up
of
poore
men
,
who
cannot
store
their
commons
by
rich
neighbours
,
which
is
usuall
and
common
in
the
champion
field
.
As
also
that
inclosure
imployes
the
labouring
men
in
winter
as
well
as
summer
,
in
hedging
and
ditching
.
Rectified
reason
and
grounded
experience
manifests
these
to
be
but
frivolous
and
trifling
flourishes
without
validity
.
For
are
not
the
champion
townes
abundantly
more
commodious
to
the
common-wealth
,
breeding
,
maintaining
and
imploying
multitudes
of
families
more
than
the
other
?
Are
not
the
champion
fields
(
especially
where
good
husbands
are
)
as
well
dreyned
and
dressed
with
plough
and
spade
?
As
for
the
abundance
of
corne
they
boast
of
,
it
is
onely
after
long
resting
,
not
if
it
be
continually
seeded
as
the
champion
is
:
for
then
it
could
not
compare
with
it
,
wanting
sheepe
and
other
helpes
the
champion
hath
.
As
for
their
freedome
from
rotting
,
no
marvell
,
for
either
lay
downe
the
plough
or
part
with
their
sheepe
.
As
for
incroachings
,
there
are
better
and
more
blessed
meanes
to
order
and
remedy
the
same
,
than
by
such
a
medicine
farre
worse
than
the
malady
.
Neither
are
poore
men
oppressed
so
by
rich
men
,
but
that
they
have
their
bit
,
or
money
for
the
same
.
And
I
wonder
with
what
a
face
any
man
can
say
,
that
by
meanes
of
these
hedges
and
ditches
,
the
inclosure
doth
imploy
more
than
the
champion
doth
,
want
of
imployment
being
one
of
the
greatest
mischiefes
they
occasion
to
the
common-wealth
.
3
Lastly
,
whereas
they
say
,
experience
in
all
inclosed
countreyes
shewes
,
that
there
men
live
more
richly
and
farre
better
than
in
the
champion
.
I
do
not
wonder
,
such
townes
maintaining
now
two
or
three
men
of
fashion
,
whereas
formerly
they
maintained
for
the
same
twenty
.
I
know
that
continuance
of
time
hath
skinned
the
skarre
and
healed
the
scab
,
so
that
we
see
them
what
they
are
,
not
what
they
were
formerly
,
farre
more
populous
than
now
they
be
.
But
shew
me
who
can
in
the
memory
of
man
an
inclosed
towne
wherein
so
many
(
I
thinke
I
may
say
halfe
so
many
)
able
housholders
do
now
live
and
so
richly
as
they
did
then
when
it
was
champion
.
If
in
a
neighbouring
towne
in
which
are
two
hundred
people
lesse
,
in
which
are
three
or
foure
ploughs
where
were
formerly
six
or
seven
and
thirty
,
those
few
live
more
richly
(
and
it
is
well
if
they
do
)
and
farre
better
than
formerly
,
is
(
I
think
)
no
great
matter
.
Instead
of
thus
pleading
for
and
patronizing
such
a
cursed
and
cruell
consumer
of
the
common-wealth
as
inclosure
is
,
I
desire
all
men
to
consider
,
1.
How
by
this
meanes
whole
Lordships
are
converted
from
tillage
to
pasturing
:
farme-houses
decayed
:
husbandmen
turned
cottagers
or
shepheards
,
are
driven
to
seeke
habitations
elswhere
.
Townes
utterly
depopulated
and
unpeopled
,
or
those
who
remaine
to
live
for
the
generall
in
great
misery
.
2.
How
such
and
so
many
pleasant
and
commodious
habitations
for
men
,
are
tragically
turned
into
rude
and
ruinous
heapes
,
and
the
many
delicate
and
delightfull
fields
plentifully
abounding
formerly
with
folds
and
flockes
,
with
rich
and
rejoycing
fruits
;
deformed
and
defaced
,
laid
languishing
like
deplored
and
desolate
desarts
,
haunted
and
inhabited
onely
by
bruit
beasts
and
a
few
solitary
mansions
remaining
,
where
there
is
little
help
in
time
of
necessity
,
comfort
in
time
of
doubt
,
or
society
in
time
of
peace
.
3.
How
the
disasterous
and
dreadfull
judgements
of
God
have
like
an
inviolable
inundation
and
irrevocable
irruption
seized
upon
and
consumed
these
insatiable
minded
men
.
I
might
here
tell
you
what
our
Chronicles
relate
of
New
Forrest
in
Hamshire
,
for
the
making
whereof
King
William
overthrew
townes
and
villages
by
the
space
of
thirty
miles
or
more
,
to
bring
the
same
into
a
chase
for
deere
:
In
the
said
Forrest
William
his
sonne
with
an
arrow
in
his
breast
,
Richard
his
sonne
gored
and
spoiled
by
the
deere
,
and
Richard
his
nephew
the
sonne
of
Robert
Duke
of
Normandy
having
his
neck
broke
,
or
(
as
some
say
)
hanged
in
the
boughs
of
a
tree
,
lost
their
lives
.
I
could
descend
to
our
own
times
,
and
our
fathers
,
and
shew
you
how
Gods
curse
hath
lighted
upon
the
principall
actors
in
this
truculent
and
tyrannizing
tragedy
.
I
have
a
catalogue
of
many
in
this
kind
,
as
C.
inclosed
by
M.
R.
K.
inclosed
by
S.
R.
O.
The
two
R.
and
H.
inclosed
by
S.
F.
F.
W.
inclosed
by
S.
E.
A.
H.
inclosed
by
M.
S.
C.
inclosed
by
M.
E.
B.
and
M.
E.
D.
P.
inclosed
by
S.
E.
I.
V.
inclosed
by
S.
R.
W.
W.
by
M.
L.
H.
inclosed
by
M.
A.
L.
inclosed
by
M.
K.
and
others
,
but
I
spare
to
name
them
:
which
townes
have
vomited
out
and
unburdened
themselves
of
their
former
desolating
and
depopulating
owners
.
4
How
carefully
our
fore-fathers
did
continually
prevent
such
inconveniences
,
not
onely
by
mixing
and
intermingling
their
grounds
together
,
but
by
strict
and
severe
lawes
against
inclosure
,
begun
in
the
fourth
yeare
of
K.
Henry
the
seventh
,
which
have
beene
corroborated
and
confirmed
by
his
successours
in
sundry
Parliaments
since
.
5.
What
an
unconceiveable
difference
there
is
betweene
the
towne
of
tillage
and
the
inclosed
.
1.
Looke
into
their
townes
.
In
the
one
you
may
see
houses
builded
,
beautified
and
inhabited
,
people
multiplying
,
increasing
,
and
neighbourly
conversing
,
corne
,
cattell
,
and
other
countrey
commodities
plentifully
abounding
.
In
the
other
you
shall
behold
torne
and
tottering
houses
without
inhabitants
,
rude
and
ragged
ruines
of
ancient
habitations
,
people
daily
[
](A08552-e72630-b)a
a
The
Clerk
of
a
neighbouring
town
inclosed
told
mee
,
that
his
wages
are
ten
groats
yearely
lesse
than
it
was
in
very
few
years
.
diminishing
and
decaying
,
living
for
the
generall
a
deplored
and
disconsolate
life
,
being
forced
abroad
to
neighbouring
townes
to
worke
,
to
gleane
,
to
gather
pease
,
and
oft
to
beg
.
2.
Looke
into
the
fields
of
the
one
,
there
shall
you
see
cattell
of
all
sorts
friendly
and
familiarly
feeding
together
,
not
onely
the
meadowes
,
but
also
the
slades
and
lands
ends
fatted
from
the
land
loaden
with
grasse
;
the
lands
loaden
and
varnish'd
with
varietie
of
garnishing
and
gladding
increase
;
and
the
people
from
the
new-going
stripling
to
the
decrepite
and
neare-dying
old
man
,
in
their
seedestimes
,
harvests
,
and
other
seasons
,
like
painefull
and
industrious
pismires
,
labouring
in
their
severall
imployments
with
much
solacing
rejoycing
,
and
delightsome
gladnesse
.
Looke
into
the
pastures
of
the
other
,
there
shall
you
behold
drie
,
mossie
,
barren
,
and
parched
grounds
,
a
sad
and
solitary
silence
through
want
of
imployment
for
men
:
and
a
few
scattering
sheepe
and
other
cattell
,
not
so
many
(
I
suppose
)
as
is
in
the
other
quantity
for
quantity
,
although
well
neare
two
parts
in
three
is
for
a
certaine
time
exempt
for
graine
.
And
no
marvell
:
For
,
besides
Gods
curse
on
the
one
,
and
blessing
upon
the
other
,
Tillage
maintaineth
(
with
straw
,
chaffe
,
and
such
like
)
many
cattell
,
who
reciprocally
requite
it
againe
with
abundance
of
manure
,
which
so
feedeth
and
fatteneth
their
ground
,
that
not
onely
their
grasse
ground
is
more
fertile
helped
from
the
lands
,
but
even
their
tillage
in
its
time
affoordeth
great
plenty
of
young
and
cherishing
feeding
.
3.
Looke
into
their
high-wayes
,
where
you
may
behold
the
former
trac'd
up
and
downe
by
reason
of
their
continuall
commerce
with
all
sorts
of
bordering
neighbours
,
men
carying
and
recarying
to
and
from
faires
and
markets
,
and
the
wayes
themselves
(
except
the
inconvenience
of
the
situation
occasioneth
the
contrary
)
very
good
,
or
(
at
the
worst
)
passable
.
First
,
By
reason
of
their
yearely
reparations
,
which
cost
and
charges
is
richly
requited
,
not
onely
in
the
better
and
safer
passage
,
but
also
in
their
land
,
unburdened
hereby
of
many
unprofi●able
stones
,
and
much
unnecessary
rubbish
.
Secondly
,
By
reason
of
the
open
fields
,
which
aff●rding
so
many
helpes
to
the
passenger
on
bawlkes
and
lands
in
the
depth
of
winter
(
no
whit
or
little
prejudiciall
to
the
owner
)
the
eased
way
by
this
meanes
is
never
so
tedious
and
toyl●some
as
otherwise
it
would
be
:
by
which
meanes
also
it
timely
recovers
its
fastnesse
and
firmnesse
.
Thirdly
and
lastly
,
In
regard
they
are
so
fully
and
freely
exposed
to
Sun
and
wind
,
whereby
their
disadvantagious
dirt
is
soone
dried
and
dispersed
.
Look
into
the
other
,
and
you
shal
behold
the
high-wayes
not
much
by
themselves
frequented
,
yet
so
fowle
and
filthy
,
so
mirie
and
mischievous
,
so
incompatible
and
incommodious
,
1.
In
regard
that
usually
their
repaires
belong
to
private
and
particular
persons
,
who
seldome
(
except
compelled
)
commiserate
and
compassionate
the
common
people
:
or
if
to
the
inhabitants
,
they
usually
are
but
few
,
and
the
most
of
them
also
poore
and
penurious
,
wanting
teames
and
other
meanes
to
renew
and
restore
those
desperate
decayes
.
2.
Partly
,
in
regard
that
necessity
inforceth
all
sorts
of
passengers
with
cart
,
carriages
and
cattell
into
those
narrow
and
noysome
lanes
,
coping
them
in
,
and
compelling
them
to
keepe
within
those
abhorred
hedges
,
by
which
surcharging
without
surceasing
3.
As
also
by
meanes
of
those
bramble
and
briarly
hedges
they
are
so
sheltered
from
wind
and
Sun
,
that
they
are
seldome
safe
and
sufferable
,
but
generally
so
intolerable
and
insufferable
,
that
if
the
curses
and
cries
of
poore
wayfaring
men
forced
to
frequent
those
formidable
and
filthy
wayes
:
in
which
they
are
not
onely
soyled
like
unto
the
disconsolated
cattell
they
drive
before
them
,
but
also
often
impoverished
with
losse
of
their
faint
and
feeble
beasts
,
wanting
strength
to
helpe
themselves
and
their
burdens
out
of
those
〈…〉
sive
and
oppressing
paths
.
If
they
(
I
say
)
are
of
force
,
then
surely
such
men
who
are
occasioners
hereof
cannot
be
blessed
.
But
whither
am
I
gone
?
Zeale
hath
transported
me
(
and
I
hope
that
which
is
according
to
knowledge
)
against
these
pillagings
and
pullings
downe
of
our
populous
and
puissant
common-wealth
.
And
oh
that
such
persons
whom
it
concern●s
,
would
in
time
looke
into
this
our
state
much
disparaged
and
disj●●nted
,
much
diseased
and
disabled
by
these
manner
of
men
,
so
as
to
helpe
and
heale
it
.
If
not
by
forcing
the
purchasers
(
for
I
take
it
for
granted
that
the
actors
in
this
tragedy
or
their
heires
are
or
will
be
forced
through
want
and
penury
to
forsake
the
stage
and
standing
in
which
they
have
acted
such
tragicall
parts
)
to
re-edifie
the
ancient
habitations
,
and
re-establish
farmes
and
farmers
(
which
were
to
be
wished
)
yet
by
damming
and
stopping
up
this
inordinate
inundation
.
1.
That
our
ancient
gentility
may
not
by
the
curse
of
God
dogging
at
the
heeles
and
devouring
such
sadding
supplanters
be
ruined
and
rooted
out
2.
That
our
famous
and
flourishing
common-wealth
be
not
em●tied
and
evacuated
of
people
,
and
so
inevitably
expos'd
●o
●usupportable
irruptions
of
insulting
foes
.
3.
That
our
active
and
able
men
may
not
be
forced
for
want
of
imployment
to
turne
pilferers
and
way-beaters
:
to
seeke
into
other
climates
,
or
beggar
themselves
and
others
by
crouding
into
such
places
which
necessarily
must
give
harbour
to
too
many
.
4.
That
those
silly
and
harmelesse
sheepe
may
no
longer
devoure
men
,
houses
and
townes
as
formerly
they
have
done
.
Obj●ct
.
I
know
they
are
ready
to
pretend
a
good
to
the
common-wealth
▪
not
intending
to
depopulate
or
destroy
ti●lage
,
but
onel●
to
improve
their
lands
to
the
tena●ts
advantage
,
enriching
his
grounds
with
wood
,
and
with
a
more
peaceable
and
quiet
enjoying
of
his
owne
without
any
molestation
or
trouble
from
crosse
and
corrupt
neighbours
.
Answ.
1.
But
admit
that
their
deeds
were
correspondent
to
these
their
faire
,
but
usually
fained
promises
.
I
cannot
see
in
reason
(
and
I
thinke
the
experience
of
such
who
have
made
triall
doth
witnesse
for
me
)
how
this
course
can
be
to
the
farmers
enriching
:
For
,
not
onely
is
he
forced
to
pay
a
greater
rent
,
not
having
so
good
commodities
as
before
,
or
to
be
at
the
cost
and
charges
of
ditching
and
hedging
.
Not
onely
is
he
deprived
of
his
commons
,
and
allotted
to
his
stint
acreridge
,
but
also
being
penned
up
into
his
poore
parcels
,
he
is
forced
either
to
lay
downe
tillage
,
or
to
keepe
few
or
no
cattell
in
summer
season
,
by
which
meanes
his
fallow
ground
is
scanted
of
compasse
,
and
much
annoyed
with
grasse
and
weeds
,
he
wanting
sheepe
to
supply
the
one
,
and
destroy
the
other
;
whereas
when
he
intermingled
commons
in
the
champion
field
,
he
kept
many
cattell
of
all
sorts
,
which
he
cannot
being
pounded
into
his
proper
pen
:
It
being
easier
to
dine
many
at
one
table
together
,
than
fewer
severally
and
by
themselves
.
The
number
of
hedges
and
ditches
taking
away
much
ground
which
would
pasture
many
cattell
.
And
he
being
usually
deprived
of
his
bit
in
the
common
ground
.
2.
Howbeit
experience
generally
explaneth
expressely
these
to
be
but
pretences
,
for
either
the
unsatiable
and
unmercifull
incloser
doth
presently
dispossesse
the
ancient
inhabitants
,
or
els
by
little
and
little
wearie
and
weare
them
out
,
or
waite
untill
they
are
taken
away
by
death
:
and
being
once
rid
of
them
,
he
either
pulleth
downe
the
ancient
habitations
to
mend
wals
,
walks
and
wayes
,
or
suffers
them
to
fall
downe
,
but
no
more
to
be
inhabited
.
And
so
inclosing
is
commonly
the
mother
of
depopulation
.
SECT.
9.
Against
greedy
ingrossers
of
commodities
.
GReedy
ingrossers
of
commodities
,
who
not
contented
with
competent
and
convenient
imployments
,
insatiably
thirst
after
,
greedily
graspe
,
and
inhumanely
heape
to
themselves
farme
unto
farme
,
living
unto
living
.
1.
Hereby
incumbring
themselves
with
many
inevitable
,
unconceiveable
,
and
innumerable
swarmes
of
anxious
perpl●xities
,
disquieting
thoughts
,
and
carking
cares
.
2.
Hereby
much
hindring
hospitality
and
reliefe
to
poore
people
,
disabling
many
others
from
distributing
,
and
themselves
keeping
but
one
house
(
or
if
more
,
by
a
restrained
servant
or
two
onely
)
for
diverse
livings
.
3.
Hereby
accasioning
the
hoising
of
rents
to
this
height
and
greatnes
,
that
except
commodities
are
deare
and
plentifull
,
the
tenant
usually
well
knowes
not
how
to
pay
his
rent
:
for
these
manner
of
men
care
not
to
give
intolerable
and
unreasonable
rates
,
well
knowing
that
for
such
and
such
additions
,
they
need
not
any
greater
number
of
servants
and
cattell
,
and
for
greater
a
small
number
more
will
serve
the
turne
,
by
which
meanes
the
poore
man
who
lives
laboriously
on
his
farme
,
is
forced
to
pay
such
rents
(
or
els
these
gaping
cormorants
will
swallow
up
what
he
possesseth
)
that
he
and
his
are
but
uncomfortable
drudges
for
other
men
.
4.
Hereby
thrusting
and
keeping
many
out
of
such
imployments
to
which
they
have
beene
apted
and
f●tted
,
and
in
which
they
have
beene
trained
up
from
their
youth
.
I
know
my self
who
in
old
age
wanting
imployment
hath
beene
forced
to
forsake
the
plough
by
meanes
of
such
ingurgitating
ingrossers
.
SECT.
10.
Against
those
who
have
no
calling
.
WOe
then
to
such
who
neither
have
nor
will
have
any
convenient
callings
,
proper
and
peculiar
standings
;
for
how
can
you
do
service
and
homage
to
Christ
our
Lord
and
Master
?
How
will
you
fight
the
battels
of
Christ
our
King
and
Captaine
who
have
no
calling
,
station
or
standing
allowed
,
allotted
and
approved
of
by
him
?
1.
Sure
I
am
the
Word
of
God
exactly
enjoynes
all
men
to
live
and
labour
in
some
certaine
calling
,
Gen.
3.
19.
2.
15.
Iob
5.
7.
2
Thes.
3.
10.
2.
Sure
I
am
the
light
of
nature
exquisitely
inforceth
the
sa●e
,
Ion.
1.
8.
3.
Sure
I
am
the
glorious
Angels
have
their
assigned
actions
and
appointed
imployments
,
Psal.
103.
20.
4.
Sure
I
am
that
Christ
our
Chieftaine
and
Commander
from
the
cradle
to
the
crosse
was
continually
conversant
in
and
about
his
calling
,
Mar.
6.
3.
5.
Sure
I
am
that
God
himselfe
created
the
first
six
dayes
,
and
that
he
hath
preserved
,
supported
,
and
governed
the
universall
world
ever
since
.
6.
Sure
I
am
that
the
Lord
our
God
doth
sharply
and
severely
plague
and
punish
idle
and
unprofitable
servants
,
Mat.
26.
30.
and
that
he
doth
richly
remunerate
,
and
abundantly
reward
only
painfull
&
loyall
labourers
in
his
vinyard
,
Mat.
20.
8
And
dost
thou
a
man
made
to
labour
,
taught
by
the
light
of
nature
,
and
the
Word
of
God
to
labour
:
and
pressed
hereunto
by
the
extant
examples
of
creatures
,
men
and
Angels
,
and
the
unparaleld
examples
of
Christ
and
his
Father
,
live
in
slothfull
lithernesse
and
lawlesse
idlenesse
?
And
dost
not
thou
professing
thy selfe
to
bee
Christs
servant
and
souldier
,
labour
,
serve
,
and
fight
in
some
sel●ct
station
and
standing
under
such
a
Lord
,
Captaine
and
Commander
?
Every
man
is
appointed
his
vocation
,
to
one
this
,
to
another
that
,
saith
Bishop
Hooper
,
and
of
callings
saith
he
,
that
is
unlawfull
that
Hooper
o●
Ionah
1.
Se●
2.
fighteth
and
repugneth
with
the
Word
of
God
,
as
the
vocation
of
baudes
,
Idolaters
,
masse-mongers
,
common
receivers
,
and
maintainers
of
dicers
and
dice-houses
,
with
such
like
.
The
other
is
lawfull
which
standeth
with
the
Word
of
God
,
which
we
transgresse
when
we
beare
the
name
of
the
vocation
and
doe
nothing
appertaining
thereto
:
and
when
wee
doe
in
the
vocation
that
we
should
not
doe
.
Magistrates
they
have
their
standings
:
Ministers
of
Gods
Word
theirs
:
yea
the
most
poore
and
penurious
heardsmen
theirs
,
wherein
they
doe
or
ought
to
fight
this
good
warfare
.
SECT.
11.
Against
Vsurers
,
condemned
by
Fathers
,
Counsells
,
Lawes
,
their
owne
pretended
Patrons
,
religions
of
all
sorts
,
and
sacred
Scripture
in
the
Old
and
New
Testament
,
15.
objections
answered
,
and
divers
disswasives
.
BVt
thou
cruell
griping
Vsurer
,
who
eatest
the
bread
of
the
starving
orphane
,
of
the
carefull
and
comfortlesse
man
,
who
livest
on
the
sweate
of
other
mens
browes
,
unconscionably
and
unchristianly
eating
the
bread
which
is
not
thine
own
;
what
is
thy
calling
,
what
is
thy
station
,
and
standing
in
this
Christian
warfare
.
Certainely
First
,
If
the
antient
authenticall
,
and
much
admired
fathers
,
as
Saint
Augustine
,
Ambrose
,
Chrysostome
,
Basil
,
and
others
did
not
delude
and
deceive
us
.
Secondly
,
If
the
Convocations
and
Counsells
of
learned
and
religious
men
in
all
ages
did
not
erre
.
Thirdly
,
If
the
laudable
lawes
of
all
sorts
,
Canon
,
civill
;
and
of
all
times
are
right
and
regular
.
Fourthly
,
If
your
owne
authors
upon
whom
for
this
particular
you
so
much
dote
,
and
depend
;
of
whom
you
so
much
talke
and
triumph
,
being
well
weighed
,
rightly
understood
,
bee
suffered
to
signifie
and
set
downe
their
owne
mindes
and
meanings
,
are
found
not
to
favour
but
to
fight
against
you
.
Fifthly
,
If
universally
all
sorts
of
religions
,
paganish
,
popish
and
pure
:
heathenish
,
hereticall
and
heavenly
,
with
Centur.
5
de
bares●●●●
.
unity
and
unanimity
(
the
hereticall
Manichees
onely
(
that
I
know
of
except
)
who
wickedly
said
it
is
better
to
bee
an
Vsurer
then
an
husbandman
,
because
an
Vsurer
doth
not
teare
the
members
of
God
which
are
in
trees
,
&c.
as
the
husbandman
doth
)
Cry
out
against
and
condemne
usury
as
unlawfull
.
Sixthly
,
If
the
expresse
testimonies
of
sacred
Scripture
being
rightly
understood
,
and
interpreted
by
the
most
Orthodoxe
,
yea
almost
all
Divines
,
doe
condemne
as
accursed
,
usury
of
all
sorts
.
Then
are
not
you
in
any
warrantable
way
:
comfortable
or
Christian
course
of
life
,
or
in
any
safe
or
saint-like
station
,
prescribed
and
appointed
by
Christ
our
Generall
,
regulated
,
and
ranged
under
the
rule
and
regiment
of
Christ
our
Commander
,
or
appropriated
and
assigned
to
this
station
and
standing
by
Christ
our
Captaine
.
How
therefore
dare
you
call
Christ
Lord
and
Master
,
you
not
departing
from
iniquity
?
Why
doe
you
malepertly
march
under
the
enobling
ensigne
of
Christian
religion
,
you
treacherously
and
terribly
trampling
under
foot
the
faint
and
feeble
,
the
weake
and
languishing
souldiers
of
our
God
,
your selves
oft
causing
their
penury
and
poverty
?
Why
doe
you
not
quake
and
tremble
Iudas-like
,
to
cry
all
haile
to
Christ
our
Commander
,
you
being
against
him
,
in
wretchedly
refusing
to
be
martialled
in
any
of
these
Christian
and
comfortable
rankes
and
files
of
his
faithfull
and
loyall
souldiers
?
How
can
you
looke
for
or
expect
the
rich
and
redundant
reward
of
Christian
warriours
,
you
having
no
station
or
standing
in
this
warfare
:
or
if
it
is
any
,
yet
such
as
is
unchristian
and
unlawfull
:
If
Fathers
,
Councells
,
Lawes
,
your
owne
Authors
,
Religions
of
all
sorts
,
and
the
Word
of
God
the
ground
and
piller
of
truth
may
bee
credited
.
1.
For
the
Fathers
.
Epist.
lib.
9.
Epist.
10.
Saint
Ambrose
saith
,
Thou
shalt
not
put
thy
money
to
usury
,
because
it
is
written
,
He
that
putteth
not
his
money
to
usury
,
shall
dwell
in
the
Tabernacle
of
God
;
for
he
is
a
supplanter
,
who
taketh
the
profit
gotten
of
usury
,
therefore
let
a
Christian
man
if
he
hath
,
give
money
as
not
expecting
to
receive
it
,
or
without
faile
receiving
onely
the
principall
which
he
gave
.
Againe
,
The
Lib.
offic.
3.
Chap.
3.
Lord
forbids
us
to
hurt
each
other
,
when
he
forbids
to
defraud
the
hireling
of
his
wages
,
and
when
hee
doth
determine
that
money
should
bee
restored
without
usury
.
If
any
man
taketh
usury
,
saith
the
same
Father
,
hee
doth
commit
theft
.
The
same
Lib.
de
bono
mort
is
▪
Chap.
12.
Chap.
12.
Ibid.
&
Chap.
9.
Chap.
14.
Father
hath
divers
Chapters
upon
Tobie
against
usury
,
saying
,
An
Vsurer
is
a
Divell
,
Nothing
is
more
horrible
then
an
Vsurer
,
he
is
an
odious
man
,
and
his
money
is
a
viper
,
which
brings
forth
and
conceives
all
evill
.
Moses
doth
shew
in
Exodus
what
is
to
kill
,
namely
to
impose
usury
,
for
it
doth
strangle
,
and
which
is
worse
,
it
doth
choake
the
soule
of
the
creditour
.
Saint
Augustine
hath
many
notable
passages
against
usury
.
In
Psal.
36
▪
I
would
not
saith
he
,
that
you
should
bee
Vsurers
,
and
therefore
I
would
not
,
because
God
would
not
,
for
if
I
would
not
,
and
God
would
,
doe
it
:
but
if
God
would
not
,
although
I
was
willing
,
hee
should
doe
it
to
his
owne
hurt
,
who
should
doe
it
.
But
whence
is
it
manifest
that
God
is
against
this
?
It
is
said
in
a
certaine
place
,
hee
that
putteth
not
his
money
to
usury
,
and
how
detestable
,
hatefull
and
execrable
this
is
,
I
consider
because
the
Vsurers
themselves
doe
also
know
.
Againe
,
If
thou
shalt
lend
out
to
In
the
same
Psalme
.
usury
to
a
man
,
that
is
,
shalt
give
thy
money
lent
to
him
,
of
whom
thou
dost
expect
to
receive
something
more
then
thou
gavest
,
not
onely
money
,
but
any
thing
more
then
thou
gavest
,
whether
the
same
be
wheate
,
or
whether
it
be
wine
or
oyle
,
or
any
thing
else
,
if
thou
expectest
to
receive
more
then
thou
gavest
thou
art
an
Vsurer
,
and
in
this
to
bee
condemned
and
not
commended
.
Againe
,
what
are
those
usuries
but
sinnes
which
In
Psal.
71
,
are
called
debts
.
Againe
,
what
shall
I
say
of
moneys
gotten
by
Epist.
54
▪
Mared
.
usury
,
which
the
lawes
themselves
,
and
judges
,
command
to
be
restored
,
whether
is
hee
more
cruell
which
stealeth
,
or
by
force
taketh
something
from
a
rich
man
,
or
who
cruelly
slayeth
a
poore
man
with
usury
?
Saint
Basil
is
hotter
against
usury
,
saying
,
Ezekiel
placeth
In.
Is●l
.
14.
with
us
15.
usury
amongst
the
greatest
evils
,
and
to
receive
more
then
the
principall
,
—
dogs
receiving
more
,
waxe
gentle
;
an
Vsurer
receiving
is
provoked
—
art
thou
rich
doe
not
take
,
art
thou
poore
do
not
take
.
He
termes
Vsurers
Dogs
,
monsters
,
vipers
and
divels
.
Saint
Chrysostome
saith
,
There
is
nothing
more
filthy
or
cruell
Hom.
5.
●n
M●tth
.
●
▪
th●n
usury
,
for
such
doe
gaine
by
other
mens
perills
,
and
obtaineth
greater
profits
by
the
misfortune
of
others
.
He
goeth
on
,
shewing
what
usury
he
would
have
them
seeke
for
,
namely
heaven
,
and
before
he
saith
,
su●h
usury
as
he
wisheth
unto
,
namely
in
being
mercifull
,
bringeth
a
kingdome
,
but
this
hell
,
that
is
a
signe
of
piety
,
this
of
covetousnesse
.
Againe
,
Christ
saith
he
,
commands
us
to
lend
money
,
not
by
usury
,
because
hee
who
lends
his
money
to
usury
,
seemes
at
the
first
to
give
his
own
,
Hom.
12.
●n
M
〈…〉
.
●
.
but
in
truth
he
doth
not
give
his
owne
,
but
takes
that
which
is
anothers
,
he
seemes
to
succour
necessity
,
but
in
truth
he
sends
a
greater
necessi●y
,
hee
l●oseth
from
one
band
,
and
bindes
in
many
bands
,
and
hee
doth
not
give
for
the
justice
of
God
,
but
for
his
owne
gaine
:
usury
m●ney
is
like
the
biting
of
an
aspe
,
for
as
he
who
is
smitten
with
an
aspe
falleth
a
sleepe
pleasantly
,
and
so
in
the
sweetnesse
of
sleepe
dieth
,
so
hee
who
receiveth
of
usury
is
delighted
for
the
present
,
as
if
hee
had
received
a
good
turn●
,
and
so
in
the
delight
of
a
benefit
perceiveth
not
how
he
is
Hom.
41.
i●
Gen.
17.
made
captive
.
Againe
,
In
these
sensible
moneys
the
Lord
forbiddeth
that
any
should
take
usury
,
why
and
for
what
cause
?
Because
both
is
damnified
,
the
borrower
is
consumed
with
penury
,
and
the
lender
increasing
his
riches
doth
heape
together
to
himselfe
a
multitude
of
sinnes
.
2.
Councells
.
The
Councells
condemning
usury
,
are
very
many
.
In
the
Concil.
●libert
.
f●ure
hu●dred
yeere
after
Christ
,
it
was
in
Councells
decreed
,
That
if
any
Clergy
man
was
detected
to
take
usury
,
he
should
be
d●graded
.
If
any
lay
man
was
proved
to
have
taken
usury
,
and
being
reprooved
,
promised
to
leave
it
,
and
to
exact
it
no
more
,
that
he
should
be
pardoned
,
but
if
he
continued
in
that
iniquity
,
that
he
should
be
cast
out
of
the
Church
.
That
Ministers
who
Arelatens
.
1.
Concil.
Arelatens
.
2.
did
take
usury
according
to
the
divine
rule
should
abstaine
from
the
Communion
.
That
if
any
Clergy
man
did
give
his
money
to
usury
—
he
being
deposed
from
his
office
should
bee
debarred
from
the
Communion
.
That
no
Clergy
man
should
take
usury
,
Carthag.
1.
because
that
which
is
faulty
in
lay
men
ought
to
be
condemned
in
Laodicen
:
Carthag
.
3.
Carth.
4.
Cen.
4.
cap.
9.
Nicen.
concil
.
Aurelianens
.
concil
.
Clergy
men
.
That
it
is
not
lawfull
for
any
in
priestly
orders
to
take
usury
.
That
Clergy
men
should
exercise
no
kinde
of
usury
.
That
Clarkes
should
not
be
usurers
.
In
the
fift
hundred
yeare
after
Christ
,
it
was
decreed
,
That
no
Clergy
man
should
take
usury
.
Can.
18.
If
any
Clergy
man
doe
take
usury
he
should
be
thrust
out
of
the
Clergy
.
In
the
sixt
hundred
yeare
after
Christ
,
it
was
decreed
,
That
Aurelian
Concil.
Clergy
men
should
not
at
all
lend
to
usury
.
That
a
Clergy
man
should
not
lend
his
money
to
usury
,
either
in
his
owne
name
,
or
in
another
mans
,
nor
that
hee
should
expect
any
more
then
was
given
,
and
if
any
did
presume
to
doe
otherwise
,
that
hee
should
be
degraded
.
In
the
ninth
hundred
yeare
after
Christ
,
it
was
decreed
,
Cubilones
.
concil
.
That
not
onely
Clergy
men
should
abstaine
from
filthy
gaines
and
usury
,
but
that
they
should
instruct
the
people
committed
to
them
,
to
abstaine
from
the
same
.
That
a
Clergy
man
from
Moguntin
.
a
Deacon
and
upwards
should
not
lend
money
to
usury
.
That
Aquisgranens
.
neither
lay
Christians
,
nor
Clergy
men
in
their
owne
names
or
in
any
others
should
lend
to
usury
.
That
David
describing
Parisiens
.
an
evangelicall
man
in
the
15.
Psalme
doth
forbid
usury
in
all
,
and
our
Lord
and
Master
Christ
did
not
give
to
usury
,
but
did
with
a
pious
bounty
give
to
the
needy
man
.
In
the
twelfth
hundred
yeare
after
Christ
,
it
was
decreed
,
Later●nens
.
concil
.
That
manifest
Vsurers
should
not
be
admitted
to
the
Communion
,
nor
to
receive
Christian
buriall
if
they
dyed
in
this
sinne
,
that
their
offerings
should
not
be
taken
,
and
whosoever
tooke
them
,
or
buried
them
,
hee
should
be
compelled
to
restore
those
things
hee
had
taken
,
and
be
suspended
from
the
execution
of
his
place
untill
hee
had
satisfied
his
Bishop
.
That
Vsurers
should
be
constrained
with
strict
punishments
to
restore
their
usury
money
to
those
they
had
wronged
,
or
their
heires
,
or
if
these
be
not
alive
,
to
the
poore
,
while
they
have
ability
to
restore
,
that
possessions
gotten
by
usury
ought
to
bee
sold
,
and
the
price
to
make
restitution
,
that
so
they
might
be
freed
from
punishment
and
sinne
.
That
if
any
Clergy
man
is
an
usurer
he
should
suffer
the
losse
of
his
Ecclesiasticall
benefice
,
since
the
name
of
usury
is
so
abominable
to
God
and
men
—
that
all
Vsurers
untill
they
doe
fully
satisfie
for
their
usury
,
should
be
debarred
from
the
Communion
,
their
almes
should
not
be
taken
,
and
their
wills
should
not
be
of
force
.
In
the
thirteenth
hundred
yeere
after
Christ
,
it
was
decreed
,
Colon.
Concil
.
Canon
109.
That
Vsurers
should
bee
excommunicated
every
Lords
day
—
not
admitted
to
the
communion
—
that
none
should
receive
almes
of
them
and
that
they
should
not
have
any
Christian
buriall
.
The
Canons
of
our
Church
agreed
upon
in
the
yeere
of
our
Lord
,
1603.
enjoyne
Church-Wardens
and
sidesmen
,
to
present
Adultery
,
Whoredome
,
Iucest
,
Drunkennesse
,
Swearing
,
Ribauldry
,
Vsury
or
any
other
wickednesse
of
life
,
that
they
may
be
punished
with
the
severity
of
the
lawes
—
and
not
admitted
to
the
Communion
untill
they
be
reformed
.
For
Lawes
.
3.
I
am
not
verst
in
forraine
Lawes
,
nor
in
the
civill
or
Canon
lawes
,
and
therefore
I
cannot
alledge
them
of
mine
owne
reading
,
or
upon
mine
owne
knowledge
,
for
these
therfore
I
depend
upon
,
and
direct
you
unto
the
rhetoricall
and
religious
discourse
of
the
right
revered
Bishop
Iewel
against
usury
,
on
1
Thess.
4.
6.
where
he
saith
,
that
no
good
man
ever
used
it
,
all
that
feare
Gods
judgements
,
abhorre
it
,
He
saith
it
is
filthy
gaine
,
a
worke
of
darkenesse
,
a
monster
in
nature
,
a
plague
of
the
world
,
and
the
misery
of
the
people
.
Hee
saith
it
is
not
of
God
,
nor
sound
amongst
Gods
children
.
He
saith
it
comes
from
the
divell
,
that
it
is
theft
and
murder
.
That
there
was
never
any
religion
,
nor
sect
,
nor
state
,
nor
degree
nor
profession
of
men
but
have
disliked
it
:
and
that
all
lawes
civill
,
canon
,
temporall
and
naturall
condemne
it
.
Yet
this
I
know
that
Linwood
in
his
Constitutions
about
tithes
,
alloweth
not
tithe
,
of
use-money
;
because
of
goods
onely
Linw.
Const
it
.
lib.
3.
de
decimis
.
lawfully
gotten
:
and
this
I
know
,
that
as
our
Canons
,
so
our
Acts
of
Parliament
are
directly
against
usury
.
The
Statutes
in
the
20.
yeare
of
King
Henery
the
third
,
in
the
third
yeare
of
King
Henery
the
seventh
were
made
against
usury
.
A
Statute
in
the
eleventh
yeare
of
King
Henery
the
seventh
,
forbiddeth
to
take
loane
of
money
,
any
thing
more
besides
or
above
the
money
lent
,
by
way
of
contract
or
covenant
,
for
the
time
of
the
same
loane
,
saving
lawfull
penalties
for
non-payment
of
the
same
money
lent
.
A
Statute
made
in
the
thirty
seventh
yeare
of
King
Henery
the
eight
,
saith
,
That
usury
is
a
thing
unlawfull
,
that
divers
Acts
have
beene
made
in
this
Realme
for
the
avoiding
and
punishing
of
it
.
Yet
they
thought
it
expedient
to
tolerate
10
in
the
100.
And
least
some
should
thinke
that
this
tolleration
was
an
approbation
.
The
Parliament
assembled
in
the
fift
and
sixt
yeares
of
King
Edward
the
sixt
,
say
,
That
the
Act
of
King
Henery
the
eight
,
which
permitted
10
in
the
100
,
was
not
meant
or
intended
for
the
maintenance
and
allowance
of
usury
,
but
rather
made
and
intended
against
all
sorts
of
usury
,
as
a
thing
unlawfull
,
as
by
the
title
and
preamble
of
the
said
Act
it
doth
appeare
—
But
for
as
much
as
usury
is
by
the
the
Word
of
God
utterly
prohibited
,
as
a
vice
most
odious
and
detestable
,
as
in
divers
places
of
the
holy
Scriptures
it
is
evident
to
bee
seene
:
which
though
no
godly
teaching
and
perswasions
can
sinke
into
the
hearts
of
divers
greedy
uncharitable
and
covetous
persons
of
this
Realme
,
nor
yet
by
any
terrible
threatnings
of
Gods
wrath
,
and
vengeance
which
hangeth
justly
over
this
Realme
for
the
great
and
open
usury
therin
daily
used
and
practised
,
they
will
forsake
such
filthy
gaine
and
lucr●
,
&c.
for
reformation
they
prohibited
not
onely
the
10
in
the
100
,
but
also
any
thing
above
the
principall
lent
,
upon
paine
of
forfeiture
of
the
money
lent
,
and
the
interest
,
imprisonment
of
the
body
,
and
fine
and
ransome
at
the
Kings
will
and
pleasure
.
Although
this
law
was
repealed
,
and
that
of
King
Henery
the
eight
for
10
in
the
100
,
revived
in
the
thirteenth
yeare
of
Queene
Elizabeth
,
and
continued
Parliament
after
Parliament
.
Yet
in
the
said
Act
for
10
in
the
100
,
they
say
,
for
as
much
as
all
usury
being
forbidden
by
the
law
of
God
is
sinne
,
and
detestable
.
And
our
last
law
allowing
8
in
the
100
,
is
called
a
law
against
usury
.
For
Authors
produced
as
patrons
of
usury
.
4.
I
have
searched
with
a
carefull
sedulity
some
of
those
Authors
of
greatest
note
,
of
whom
usurers
are
so
glad
,
whereof
they
so
much
glory
,
on
whom
they
rely
,
as
upon
a
safe
and
sure
refuge
,
and
to
whom
they
have
recourse
as
to
an
impregnable
rampart
and
receptacle
:
neither
can
I
finde
them
fautors
,
favourers
and
furtherers
of
this
fraternity
.
D.
Ames
saith
,
all
usury
is
not
unlawfull
,
yet
he
also
saith
,
that
An
〈…〉
de
conscient
lib.
5.
●e
contract●
usu
〈…〉
.
such
kind
of
usury
which
Vsurers
ordinarily
practise
,
is
justly
condemned
by
all
.
Then
shewing
what
usury
he
thinkes
is
lawfull
,
hee
sets
downe
these
cautions
,
and
conditions
,
which
give
no
allowance
or
incouragement
to
Vsurers
.
1.
Nothing
,
saith
he
,
must
be
taken
of
poore
men
,
more
then
the
principall
,
but
they
must
be
lent
to
freely
.
2.
Every
man
must
take
heed
that
through
hope
of
gaine
hee
doth
not
hinder
any
,
and
therefore
that
he
doth
not
neglect
to
lend
and
give
freely
.
3.
A
man
must
shun
excesse
,
and
therefore
it
is
safest
not
to
take
so
much
as
is
permitted
by
the
lawes
or
custome
of
a
place
.
4.
He
must
have
respect
to
the
party
of
whom
he
taketh
,
that
he
brings
not
losse
,
but
profit
to
him
.
5.
Hee
must
observe
the
rule
of
equity
and
charity
,
so
that
he
takes
no
more
of
another
then
he
would
willingly
give
in
such
cases
himselfe
.
6.
He
must
take
heed
that
he
gives
no
offence
.
Mr.
Perkins
is
alledged
as
a
favourer
of
usury
,
yet
Mr.
Perkins
defining
usury
to
be
a
gaine
exacted
by
covenant
above
Perk.
on
Com.
8.
the
principall
,
onely
in
lieu
and
recompence
of
the
lending
,
saith
it
is
quite
contrary
to
Gods
Word
:
and
in
the
place
alledged
,
namely
,
Matth.
5.
42.
He
onely
alloweth
of
taking
increase
for
lending
,
of
curtesie
.
1
In
way
of
thankfullnesse
,
2
When
a
man
sustaineth
dammage
by
his
lending
,
3
And
when
a
man
is
contented
to
hazard
his
principall
.
How
justly
they
deale
with
this
author
all
men
may
judge
.
Amandus
Pol●nus
is
pressed
as
a
patron
of
usury
.
He
saith
Polan
.
in
Psal.
15.
there
are
three
kindes
of
usury
.
First
,
Compensatory
is
that
which
is
given
to
recompence
the
just
losse
which
the
creditor
hath
or
doth
sustaine
for
want
of
the
money
lent
.
This
is
saith
he
lawfull
.
1.
Because
it
is
not
gaine
exacted
above
the
principall
for
the
office
of
lending
.
2.
Because
it
is
agreeable
with
the
office
of
humanity
,
which
command●th
thee
so
to
helpe
another
,
that
thou
save
thy selfe
harmelesse
.
3.
Because
it
is
permitted
by
the
constitutions
of
Christian
Emperours
.
4
Because
common
necessity
and
the
commodity
of
traffique
requireth
it
.
5.
Because
it
recompenceth
the
losse
of
the
creditour
which
no
reason
prohibiteth
.
Secondly
,
Punitory
is
that
which
is
inflicted
by
man
,
or
by
law
for
a
paine
,
not
for
the
gaine
of
them
that
desire
it
,
but
for
the
delay
of
them
that
pay
it
not
,
which
cannot
bee
disallowed
.
1.
Because
it
recompenseth
the
losse
which
the
creditour
hath
sustained
,
for
that
the
money
was
not
payd
at
the
appointed
time
.
2.
Because
it
is
a
just
punishment
of
the
delay
,
which
is
counted
for
a
fault
,
worthily
therefore
inflicted
on
the
debtor
.
Thirdly
,
Lucratory
is
that
which
maketh
gaine
by
the
m●ere
office
of
lending
against
the
nature
of
a
contract
,
a
kind
whereof
is
usury
of
usuries
,
which
even
by
the
Gentiles
opinion
is
infamous
,
also
all
usury
which
oppresseth
poore
men
,
or
makes
men
peore
.
This
kinde
of
usury
he
saith
is
unlawfull
.
1.
Because
this
is
forbidden
by
God
.
2
Because
it
is
against
the
office
of
humanity
which
forbiddeth
to
exact
a
reward
for
that
which
is
to
be
done
freely
.
3.
Because
it
is
not
a
lawfull
meanes
of
getting
wealth
approved
by
the
law
of
nations
,
or
by
the
eivill
law
,
but
an
Art
altogether
disallowed
by
consent
of
all
people
,
seeing
it
is
a
gaine
made
of
another
man
without
a
just
cause
.
4.
Because
it
is
against
the
nature
of
lending
which
ought
to
be
free
.
5.
Because
it
is
against
the
nature
of
indifferent
use
of
money
which
was
sound
to
helpe
the
difficulties
of
exchange
,
not
to
make
a
gaine
,
or
be
hired
for
reward
.
6.
Because
it
is
an
unjust
thing
,
seeing
thereby
the
Vsurer
seeketh
gaine
out
of
that
thing
,
the
losse
and
perill
whereof
belongeth
not
to
him
,
but
to
the
debtor
.
They
have
great
need
of
Patrons
,
who
flye
for
protection
and
patronage
to
such
,
who
do
so
sharply
and
peremptorily
condemne
them
.
Hemingius
on
Iames
the
fift
is
alledged
.
In
that
place
hee
propundeth
this
question
,
whether
it
is
lawfull
to
covenant
for
part
of
the
gaine
?
And
answereth
that
a
man
may
indeed
doe
so
,
so
that
hee
likewise
take
part
of
the
danger
upon
himselfe
.
A
man
may
demand
5
l
for
an
100
l
by
the
yeare
as
part
of
the
gaine
,
so
that
in
like
manner
hee
bee
contented
to
abate
5
l
of
the
100
l
principall
,
if
losse
bee
made
,
for
hee
which
bargaineth
for
so
much
,
with
condition
of
gaine
,
and
would
suffer
no
losse
,
doth
indeed
commit
usury
.
He
speakes
also
of
thankefullnesse
,
and
making
good
the
losse
the
creditour
suffers
by
delay
of
payment
.
But
what
is
this
to
justifie
usury
.
Zanchy
on
Ephes.
4.
29.
is
as
they
thinke
an
impregnable
bulwarke
,
and
an
invincible
fortification
,
yet
he
there
brings
usury
amongst
the
kinds
of
theft
.
True
it
is
he
doth
reject
the
ordinary
definition
of
usury
:
and
alloweth
of
some
kinde
of
usury
.
But
little
to
the
comfort
and
incouragement
of
usurers
.
He
saith
usury
condemned
is
a
gaine
which
is
exacted
or
taken
above
the
principall
with
the
dammage
of
the
debtor
for
the
money
lent
.
But
that
which
is
without
dammage
he
thinks
is
lawfull
and
to
this
purpose
he
hath
eight
reasons
.
Then
he
answereth
this
question
whether
it
bee
lawfull
to
agree
upon
a
certaine
summe
,
affirming
it
to
bee
lawfull
,
provided
that
if
a
man
doth
certainely
finde
that
the
debtor
hath
made
little
or
no
gaine
,
and
that
not
by
his
owne
fault
or
negligence
,
but
by
evill
successe
,
or
because
God
would
not
blesse
his
labour
,
then
the
creditor
must
take
little
or
lesse
then
was
b●●gained
,
for
otherwise
the
gaine
is
a
defrauding
of
the
debtour
,
and
it
cannot
bee
taken
without
his
losse
,
and
so
is
not
lawfull
usury
—
And
if
the
debtour
not
onely
make
no
gaine
,
but
also
receiveth
losse
,
then
the
creditor
must
suffer
with
him
some
part
of
the
losse
,
for
equity
and
charity
requireth
this
.
Then
setting
downe
certaine
circumstances
to
be
observed
,
these
are
three
:
1.
The
mony
ought
to
bee
to
his
profit
that
receiveth
it
,
and
not
to
his
hurt
.
2.
Gratitude
must
be
observed
by
the
borrower
.
3.
And
charity
must
be
present
on
both
sides
.
Then
he
saith
it
floweth
from
three
fountaines
that
men
lend
unto
others
.
1.
From
covetousnesse
by
which
wicked
men
are
led
.
2.
From
naturall
humanity
conjoyned
with
equity
by
which
civell
honest
men
lend
.
3.
From
meere
charity
for
Gods
sake
,
by
which
Christians
and
meere
godly
men
are
led
.
And
then
hee
saith
,
seeing
it
is
a
part
of
humanity
and
equity
to
requite
benefit
for
benefit
,
and
it
is
no
common
benefit
that
I
have
lent
thee
my
money
whereof
thou
hast
made
great
gaine
.
Christ
condemneth
not
this
,
If
thou
takest
part
of
that
gaine
and
communicates
the
same
to
the
benefactor
in
t●ken
of
a
thankefull
minde
and
of
equity
.
But
the
maine
is
M
Calvin
,
a
man
of
peerelesse
guifts
,
profound
judgement
,
and
holy
life
.
He
is
alledged
as
a
protector
of
these
pernicious
practises
.
But
how
justly
let
all
men
judge
.
He
saith
,
in
a
well
ordered
Common-wealth
no
usury
is
tolerable
Calvin
in
Ezek.
18.
8.
—
That
usury
is
an
illiberall
and
dishonest
gaine
unbeseeming
as
well
a
godly
as
an
honest
man
.
He
saith
that
an
Vsurer
is
a
murderer
and
a
theefe
,
he
saith
,
it
is
scarce
possible
that
he
which
taketh
usury
should
not
damnifie
his
brother
.
In
his
epistle
concerning
Calv.
Epist.
usury
he
saith
,
It
were
to
be
wished
that
all
Vsurers
and
the
name
of
them
were
banished
out
of
the
world
.
That
commonly
when
money
is
put
forth
to
usury
,
cruel●y
,
innumerable
d●ceits
,
&
circumventions
accompany
the
same
.
That
amongst
the
practises
of
Godly
men
this
is
one
,
He
hath
not
given
his
mon●y
to
usury
,
In
D●ut
2●
.
That
it
is
more
then
rare
that
the
same
man
should
bee
an
honest
man
and
an
Vsurer
.
On
Deut.
23
He
saith
,
it
can
hardly
bee
avoided
but
that
Vsurers
like
horseleeches
will
sucke
the
peoples
blood
.
That
since
prophane
writers
have
reckoned
the
practise
of
usury
amongst
filthy
gaines
,
much
lesse
is
it
tolerable
amongst
the
sonnes
of
God
.
On
the
15.
Psalme
,
He
saith
,
In
Psal.
15.
It
can
hardly
be
that
in
the
world
there
can
bee
found
an
Vsurer
which
is
not
ravenous
,
and
not
given
to
filthy
and
unjust
gaine
.
He
saith
,
it
is
against
reason
that
while
husbandmen
,
handy-crafts
m●n
,
&c.
labour
and
offer
themselves
to
many
troubles
for
the
common
good
,
only
these
should
reape
gaine
by
the
fruites
of
all
sorts
of
men
.
If
Vsurers
rightly
reade
Calvin
,
they
will
not
thinke
themselves
much
beholding
to
him
.
Ob.
But
Calvin
alloweth
of
usury
,
and
affirmeth
it
to
bee
lawfull
.
Answ.
1.
Did
Calvin
doe
so
indeed
,
I
should
thinke
that
exc●llent
men
have
their
errours
,
least
we
should
make
them
more
then
men
,
and
too
much
depend
upon
them
.
2.
True
it
is
,
in
some
sort
he
doth
1.
Provided
that
the
lender
doth
not
make
a
common
or
perpetuall
practise
of
this
kinde
of
lending
,
but
onely
for
some
spare
money
wherewith
he
hath
pleasured
his
friend
,
being
able
and
willing
to
shew
himselfe
thankefull
,
doth
for
the
present
accept
of
his
thankefullnesse
and
requitall
.
2.
Provided
that
nothing
be
taken
above
the
principall
of
men
in
need
,
and
necessity
,
or
in
any
calamity
.
3.
Provided
that
none
be
so
cautelous
about
the
safety
of
his
money
as
not
to
lend
to
the
poore
.
4.
Provided
that
nothing
be
received
that
is
not
agreeable
with
naturall
equity
,
according
to
that
rule
whatsoever
you
would
,
&c.
5.
Provided
that
the
borrower
should
gaine
as
much
or
more
then
the
lender
.
3.
Whereas
he
names
lawfull
and
unlawfull
usury
,
hee
no
whit
contradicts
that
which
the
strictest
opposites
to
usury
teach
and
affirme
:
for
,
That
which
they
call
partnership
,
recompence
for
dammage
,
and
thankfullnesse
he
calleth
lawfull
usury
,
taking
the
word
in
a
larger
sense
then
they
doe
,
not
accounting
these
any
usury
at
all
.
That
which
they
tearme
usury
,
he
calleth
unlawfull
usury
.
So
that
Calvin
is
with
us
,
and
not
against
us
.
Religions
condemning
usury
.
5.
All
sorts
of
religions
concordantly
condemne
usury
,
both
heathenish
,
hereticall
,
and
orthodoxe
.
For
Heathens
it
is
well
knowne
and
usually
alledged
,
Tul.
offi●
lib.
2.
cap
ul●im
.
that
Cato
heing
demanded
what
it
was
to
take
usury
,
asked
what
it
was
to
kill
a
man
;
as
if
hee
had
said
,
it
is
cruelty
,
Lib.
2.
de
re
rust
.
Arist
pol.
1.
cap.
6
,
7.
Polit.
4.
cap.
1.
yea
very
murder
.
And
the
same
Cato
said
,
our
Auncestours
punished
a
theefe
twofold
,
and
an
Vsurer
fourefold
.
Also
those
usuall
places
of
Aristotle
in
the
first
booke
of
his
politikes
,
Chap.
6.
and
7.
condemning
usury
as
an
execrable
vice
:
as
also
his
reckoning
Vsurers
in
the
ranke
of
notoriously
naughty
men
:
doe
sufficiently
shew
his
detestation
of
the
same
.
Agis
his
burning
all
Vsurers
bonds
:
and
Agesilaus
saying
he
never
saw
a
clearer
fire
.
Ciceroes
saying
,
that
usury
is
more
against
nature
then
death
,
and
that
Vsurers
are
as
those
who
kill
a
man
;
doe
manifest
how
Philosophers
,
and
other
Heathens
did
abominate
,
and
abhorre
this
trade
of
usury
.
To
these
I
will
add
the
Mahumetans
,
who
are
so
direct
and
downe-right
,
that
their
Alcaron
saith
,
Those
who
De
soenore
viventes
,
non-nist
quasi
Daemoniac●
resurgent
.
Alcaron
.
Azoara
.
4.
live
of
usury
shall
rise
like
men
possessed
of
divels
,
and
that
every
one
who
feareth
God
,
must
especially
take
heed
that
he
doth
not
live
by
usury
.
Omni
timenti
Deum
summè
cavendum
est
ne
de
foenore
vivet
.
Azoara
.
6.
For
Papists
,
it
is
well
knowne
that
they
condemne
usury
,
as
Bellarmine
in
divers
places
on
the
eight
Commandement
Bel.
Tom.
2.
lib.
2.
de
monach
.
Bel.
explic
.
Christianae
doct.
cap.
18.
Gerson
de
contract
cap.
21
,
22
,
23
,
24
,
25.
B
〈…〉
li●
.
3.
dist.
37.
Tollet
l●b.
5.
cap
28.
Lumbard
lib.
3.
dist.
37.
N
〈…〉
ol.
de
or●el
.
dist.
15.
q.
111.
N●v●r
.
Man
.
in
lege
o●ta●
.
(
the
seventh
with
him
speaking
)
of
thefts
forbidden
in
the
Commandement
,
in
the
second
place
hee
nameth
all
usury
.
Gerson
hath
divers
Chapters
against
usury
,
wherein
hee
affirmes
it
to
bee
a
mortall
sin
,
unlawfull
.
Bonaventure
speaking
of
the
second
Table
saith
,
heere
also
usury
is
forbidden
.
Tollet
affirmeth
usury
to
bee
a
mortall
sinne
.
Lumbard
saith
,
usury
is
forbidden
in
the
eight
Commandement
.
Nicolaus
de
Orbellis
,
handling
many
things
about
restitution
and
usury
,
propounds
this
question
:
What
doe
you
thinke
of
those
lawes
which
permit
usury
?
and
answereth
,
they
are
of
no
force
,
because
they
are
against
the
divine
law
,
they
are
against
the
law
of
nature
—
and
they
are
abrogated
by
the
Canon
law
.
Petrus
Alogius
hath
divers
questions
about
usury
and
restitution
,
commending
the
one
as
necessary
,
condemning
the
other
as
unlawfull
.
Cent.
4.
Cap.
6.
Cent.
12.
Cap.
3
The
Orthodoxe
primitive
Christians
accounted
usury
unlawfull
,
an
Vsurer
worse
then
the
divell
,
because
the
divell
useth
his
owne
talent
to
doe
mischiefe
,
the
Vsurer
not
his
owne
,
but
Gods
.
Luther
saith
thus
,
Vsurers
are
the
cruell
devourers
of
the
Luther
tom
7.
de
usur
.
Vsurar●j
sunt
immanes
totius
orbis
voratores
,
dederunt
se
Diabolo
,
n
〈…〉
qui●quam
morantur
nostros
clamores
quantum
vis
sonoros
;
d●
his
locutus
sum
quòd
si●t
t●m
vivi
quam
mortui
tra●end●
Satan●
(
nam
ejus
esse
volunt
)
●ec
quicquam
Christiani
commercij
cum
illis
habendum
.
Dic
(
Paroche
)
tibi
esse
inter●ictum
à
Deo
ne
ullum
usurarium
●abeas
pro
homine
Christiano
,
nec
Sacramenta
porrigere
,
nec
honestè
sepelire
.
Non
ideo
sum
Concionater
(
dic
)
ut
ad
inferos
〈…〉
me
praecipitem
,
abi
tu
&
descende
sol●s
ad
inferos
—
vos
ergo
Parochos
admoneo
,
〈…〉
vestrum
sinite
illos
ins●ar
canum
mori
:
ut
Diabolus
devoret
cu●
corporibus
,
&
animabus
,
nec
ullo
cae●ui
Christiano
intersint
,
nam
si
aliquae
plaga
Germanie
suerit
immissa
;
id
quod
brevi
s●turum
metuo
:
Maximè
id
fiet
propter
avaritiam
&
usuras
,
propterea
quòd
execrandos
&
damnatos
istos
homines
inter
nos
passi
sumus
vivere
,
&
quòd
commercium
cum
ijs
habuimus
,
praecipuè
Magistratus
rationem
reddituri
sunt
Deo
,
&
graviter
punientur
,
quòdtam
sceleratos
latrones
passi
sunt
in
ditionibus
suis
impune
grassari
,
&
soencrando
depraedari
.
Luther
Tom.
7.
de
usur
.
Fol.
424.
Fol.
426.
Fol.
437.
p.
2.
whole
world
,
they
have
given
themselves
wholly
to
the
Divell
,
neither
doe
they
any
thing
esteeme
our
speeches
,
although
ringing
;
of
these
I
have
spoken
that
they
are
to
bee
delivered
to
Satan
whether
living
or
dead
,
for
his
they
would
bee
;
and
that
no
Christian
commerce
bee
kept
with
them
:
say
O
Curate
that
it
is
straightly
forbidden
to
thee
by
the
law
of
God
to
esteeme
any
Vsurer
for
a
Christian
man
,
to
offer
him
the
Sacraments
,
or
honestly
to
bury
him
.
Say
O
Preacher
,
I
may
not
throw
my selfe
headlong
to
hell
with
thee
,
goe
thou
and
descend
into
hell
alone
—
I
admonish
therefore
you
Preachers
that
you
doe
your
duty
,
let
them
die
like
dogs
,
that
the
divell
may
devoure
their
soules
and
bodies
:
neither
let
them
bee
present
in
any
Christian
Congregation
,
for
if
any
plague
shall
bee
sent
into
Germany
,
which
I
feare
will
bee
shortly
,
it
will
come
to
passe
principally
for
covetousnesse
and
usury
,
because
wee
suffer
those
execrable
and
damned
men
to
live
amongst
us
,
and
because
wee
have
commerce
with
them
,
especially
Magistrates
shall
answer
for
this
to
God
,
and
shall
be
more
grievously
punished
,
because
they
suffer
such
wicked
theeves
without
punishment
to
rob
,
and
to
destroy
by
usury
in
their
dominions
.
Concerning
our
Church
as
pure
and
Orthodoxe
as
any
under
the
cope
of
heaven
,
wee
may
boldly
affirme
that
it
is
altogether
opposite
to
usury
:
Witnesse
her
109
Canon
.
Witnesse
many
of
her
worthy
Prelates
,
and
other
grave
and
godly
Divines
,
who
have
written
at
large
against
this
sin
:
as
Bishop
Iewel
,
B.
Downam
,
D.
Fenton
and
others
:
and
witnesse
her
pious
Homilies
,
in
one
of
them
,
calling
goods
gotten
3d
part
against
perill
of
idol
.
For
Rog.
week
by
usury
,
unjust
gotten
goods
:
and
in
another
,
goods
of
the
divels
gift
,
and
them
worshippers
of
the
divell
.
I
will
conclude
this
with
M.
Ainsworths
relation
of
the
opinion
of
some
of
the
chiefest
Iewes
concerning
usury
.
Vsury
and
Ainsworth
,
on
Exod.
22.
25.
out
of
Moimony
,
Treatise
of
the
lender
and
borrower
,
Chap.
1.
Sect.
2.
increase
are
both
one
thing
,
Levit.
25.
37.
Deut.
23.
19.
and
why
is
the
name
of
it
called
neshek
biting
usury
?
because
noshek
it
biteth
,
for
it
nippeth
thy
neighbour
,
and
eateth
his
flesh
—
likewise
it
is
unlawfull
to
have
ought
to
do
betweene
the
borrower
and
the
lender
upon
usury
:
and
whosoever
is
either
surety
,
or
scribe
,
or
witnesse
between
them
,
he
transgresseth
against
this
prohibition
.
Ex.
22.
25.
—
He
that
lends
upon
usury
transgresseth
against
this
prohibition
.
Exod.
22.
25.
Levit.
25.
37.
&c.
and
the
borrower
against
two
.
Deut.
23.
19.
Levit.
19
14.
It
is
unlawfull
to
take
usury
before
or
after
.
As
one
intending
to
borrow
of
a
man
sends
him
a
gift
,
to
the
end
that
hee
may
lend
unto
him
,
this
is
usurie
aforehand
;
or
hee
hath
borrowed
of
a
man
,
and
paid
him
againe
,
and
sends
him
a
gift
for
his
money
which
hee
had
of
him
for
nought
,
this
is
after-usurie
.
Scriptures
against
usury
.
6.
In
the
sixt
and
last
place
,
the
places
of
Scripture
prohibiting
usury
are
plentifull
,
plaine
and
pregnant
.
Exod.
22.
25.
Thou
shalt
not
lay
on
him
usury
.
Lev.
●5
36.
Take
no
usury
,
but
feare
thy
God
,
as
if
an
usurer
did
not
feare
God
.
Deut.
23
19.
Thou
shalt
not
lend
upon
usury
to
thy
brother
,
that
God
may
blesse
thee
.
Ne●em
.
5.
7
,
10
,
11
,
12
,
13
The
Iewes
are
reprooved
for
their
usury
,
perswaded
and
enjoyned
to
make
restitution
.
Psal.
15.
5.
He
that
putteth
not
his
money
to
usury
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mutuo
a
〈…〉
im
〈…〉
s
&
non
resi
〈…〉
et
.
Psal.
37.
21.
The
wicked
takes
for
lending
,
and
will
not
restore
.
If
the
words
carie
this
sense
as
they
will
,
and
the
antithesis
or
contrary
description
of
the
godly
,
(
Ver.
21.
26.
But
the
righteous
sheweth
mercy
and
giveth
,
he
is
ever
mercifull
and
lendeth
)
seeme
to
import
.
Then
it
is
a
note
of
a
wicked
man
to
exact
for
lending
,
and
not
to
restore
.
Psal.
55.
12.
Vsury
(
or
deceipt
)
and
guile
depart
not
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
her
streets
.
The
Septuagint
read
it
usury
,
so
do
S.
Augustine
and
Theodoret
on
this
place
.
The
same
word
is
used
Psal.
72.
14.
He
shall
redeeme
their
soule
from
usury
(
or
deceit
)
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
violence
.
Vsury
therefore
is
a
lamentable
note
of
a
sinfull
place
.
Psal
89.
22.
The
enemie
shall
not
exact
upon
him
as
an
usurer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
shall
&c.
Noting
usurers
as
enemies
,
and
sonnes
of
wickednes●e
.
Psal.
109.
11.
Let
the
usurer
catch
all
that
he
hath
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
same
word
is
used
Exod.
22.
25.
and
here
by
Pagnine
and
Montanus
it
is
translated
usurer
.
Vsurers
therefore
are
grievous
oppressours
,
catchers
and
consumers
of
mens
substance
.
Prov.
22.
7.
The
borrower
is
servant
to
the
usurer
.
Thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pagnine
affirmeth
S.
Hierom
to
read
it
,
and
the
word
is
so
used
,
Neh.
5.
4.
Which
place
(
if
in
that
sense
it
may
be
read
)
sheweth
two
evill
effects
of
usury
,
impoverishing
the
borrower
,
and
bringing
him
into
slavish
bondage
.
Prov.
29.
13.
The
poore
and
the
usurer
,
our
translation
reads
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
,
The
deceitfull
man
or
usurer
meet
together
.
That
is
,
he
impoverisheth
them
who
by
borrowing
meet
with
him
.
The
Lord
inlighteneth
both
their
eyes
.
The
eyes
of
the
poore
are
inlightened
to
see
his
folly
being
impoverished
,
the
usurers
so
,
as
often
they
are
convinced
of
their
crime
,
yea
so
that
some
of
them
are
converted
.
Ezek.
18.
8
,
13
,
17.
Thrice
doth
the
Lord
reprehend
this
sinne
,
and
ranks
it
with
the
greatest
sinnes
,
as
idolatry
,
murder
,
oppression
,
and
affirmeth
that
such
sinners
shall
not
live
.
So
,
Ezek.
22.
7.
to
12.
there
is
a
catalogue
of
capitall
and
crimson
abominations
,
in
which
number
usury
is
one
.
Thus
,
oh
you
mis-knowing
and
miserably
deluded
usurers
,
may
manifestly
see
and
perceive
,
that
the
ancient
Fathers
,
that
Councels
and
Convocations
,
that
pious
and
wholsome
Lawes
,
that
your
owne
patrons
and
protectours
,
as
you
have
beene
mis-informed
,
that
religions
,
good
and
bad
,
and
the
sacred
sanctifying
Word
of
God
do
abominate
and
abhorre
as
accursed
,
do
confute
and
condemne
as
execrable
,
do
disswade
from
and
denounce
judgements
against
this
vicious
and
unwarrantable
way
,
wherein
you
so
unadvisedly
and
inconsiderately
do
wander
.
Object
.
1.
Say
not
therefore
(
pleading
perversely
for
Baal
,
as
alas
too
many
do
)
beloved
brethren
,
that
usury
is
forbidden
onely
to
the
poore
,
not
to
the
rich
,
Exod.
22.
25.
Answ.
But
carefully
and
conscionably
consider
,
1.
That
in
the
fore-named
place
there
is
a
double
object
,
the
one
generall
,
my
people
:
the
other
speciall
,
the
poore
:
and
that
the
ingemination
of
the
preposition
ETH
cannot
properly
be
a
qualification
of
one
subject
,
and
therefore
may
well
be
read
thus
:
If
thou
lend
money
to
any
of
my
people
,
or
to
the
poore
by
thee
.
1.
For
the
Lord
forbids
to
take
any
increase
of
the
poore
stranger
,
Lev.
25.
36.
2.
Also
of
any
brother
,
Deut.
23.
19.
2.
The
word
used
in
that
place
doth
not
signifie
one
alwaies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
desiring
,
wanting
,
and
extreame
needy
,
as
pa●
Deut.
15.
4
,
11.
doth
.
But
such
a
one
who
is
neither
very
rich
,
nor
extreame
poore
,
1
Chron.
22.
14.
I
in
my
poverty
have
prepared
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
3.
That
rich
and
wealthy
men
are
to
be
accounted
aliens
and
strangers
,
and
not
to
be
esteemed
brethren
,
if
this
cousequence
is
not
criminous
and
culpable
,
Deut.
23.
19.
4.
That
this
is
no
good
,
or
well
grounded
inference
,
take
not
of
the
poore
,
therefore
thou
mayest
take
of
the
rich
:
for
,
by
the
same
reason
we
may
delude
and
defraud
,
wrong
and
oppresse
married
women
,
children
having
parents
,
our
neighbours
and
rich
men
,
as
these
following
Scriptures
do
sufficiently
shew
.
Exod.
22.
22.
You
shall
not
afflict
any
widow
or
fatherlesse
child
.
Deut.
24.
17.
Thou
shalt
not
pervert
the
judgement
of
the
stranger
,
nor
of
the
fatherlesse
,
nor
take
a
widowes
raiment
to
pledge
.
Deut.
27.
19.
Cursed
be
he
that
perverteth
the
judgement
of
the
fatherlesse
,
stranger
and
widow
.
Prov.
22.
22.
Rob
not
the
poore
—
nor
oppresse
the
afflicted
.
Prov.
23.
10.
Enter
not
into
the
field
of
the
fatherlesse
.
Ier.
22.
3.
Do
no
violence
to
the
stranger
,
fatherlesse
and
widow
.
Zach.
7.
10.
Oppresse
not
the
stranger
,
fatherlesse
and
widow
,
which
sacred
injunctions
give
not
the
least
allowance
to
wrong
and
oppresse
any
at
all
,
yet
particularly
and
specially
nominates
these
,
1.
Because
of
all
others
they
are
most
subject
to
violence
and
wrong
,
and
least
able
to
make
resistance
.
2.
Because
that
oppressing
of
these
is
an
addition
unto
,
and
aggravating
the
miseries
of
those
who
are
already
abundantly
miserable
.
3.
Because
the
good
of
such
is
very
little
(
if
at
all
)
regarded
or
respected
.
4.
Because
these
cannot
set
forward
and
further
their
owne
businesse
by
bribes
and
friends
.
5.
Because
these
cannot
acquit
and
recompence
those
who
favour
,
help
and
further
them
.
Object
.
2.
Say
not
beloved
brethren
that
biting
usury
is
only
forbidden
,
or
that
usury
of
mony
to
buy
necessary
food
or
the
like
,
is
onely
prohibited
.
Answ.
1.
For
Marbith
and
Neshek
are
Synonima
,
Levit.
23.
36.
2.
For
all
usury
is
biting
.
1.
Not
onely
in
regard
of
the
borrower
,
as
these
and
other
Creditor
mordet
cum
exigit
quod
non
debet
:
debitor
mordetur
cum
reddit
quod
non
accepit
:
mordet
usura
;
mordetur
qui
accipit
;
facit
mordere
qui
dat
Scriptures
demonstrate
,
Psal.
72.
14.
89.
22
,
23.
Prov.
22.
7.
2.
Not
onely
in
regard
of
the
common-wealth
,
as
B.
Iewell
excellently
sheweth
,
3.
But
also
in
regard
of
the
usurer
himselfe
,
whose
soule
and
conscience
in
the
end
is
thereby
bitten
.
3.
And
as
for
that
distinction
of
meats
,
&c.
Deut.
23
19.
the
Lord
doth
there
flatly
forbid
all
the
diverse
and
distinct
kinds
of
usury
of
what
sort
soever
.
Object
.
3.
Say
not
beloved
brethren
,
the
Lord
allowes
of
some
kinde
of
usury
,
therefore
it
is
not
simply
unlawfull
,
Deut.
23.
20.
Ans.
1.
For
by
this
reason
usurers
make
themselves
strangers
to
the
Church
and
people
of
God
,
of
whom
they
take
usury
.
2.
For
now
this
partition
wall
is
broken
downe
.
3.
And
as
for
the
Lords
allowing
the
Iewes
to
take
usury
of
strangers
(
they
being
such
whom
they
were
to
destroy
without
shewing
them
mercy
,
Deut.
7.
2.
20.
17.
)
it
neither
doth
nor
can
prove
usury
lawfull
,
against
the
whole
scope
and
current
of
the
Scripture
,
which
doth
lively
delineate
,
and
largely
demonstrate
the
diabolicall
deformity
of
this
cursed
,
cruell
,
corroding
and
Satanicall
abomination
,
no
more
than
Gods
allowing
the
Israelites
to
spoile
the
Egyptians
,
Exod.
12.
36.
can
prove
theft
lawfull
,
or
Moses
permitting
divorce
,
can
prove
it
legitimate
.
I
know
that
some
say
,
that
divorce
and
usurie
are
not
alike
,
because
that
was
forbidden
before
the
law
,
whereas
usury
was
not
so
.
But
let
such
consider
,
that
usury
being
against
the
Morall
law
and
the
law
of
nature
,
was
forbridden
in
all
ages
,
before
Moses
as
well
as
since
,
as
other
kinds
of
theft
,
murder
and
adultery
are
and
were
forbidden
.
Object
.
4.
Say
not
beloved
brethren
that
the
prohibition
of
usury
was
only
Mosaicall
and
Iudaicall
,
not
being
once
named
in
the
New
Testament
,
but
rather
approved
by
our
Saviour
himselfe
,
Mat.
25.
27.
Mine
own
with
usury
.
Answ.
1.
For
the
Scripture
brancheth
this
amongst
the
breaches
of
the
Morall
Law
,
yea
amongst
most
grosse
and
grievous
abominations
,
as
murder
,
idolatry
,
incest
,
and
such
like
,
Ezek.
22.
7
,
12.
2.
The
Scripture
excludes
these
offendors
out
of
Gods
tabernacle
and
holy
hill
,
Psal.
15.
therefore
is
usury
a
breach
of
the
Morall
,
not
of
the
Iudaicall
Law
.
3.
The
argument
is
not
accommodate
and
good
which
is
drawne
from
one
part
of
Scripture
negatively
,
it
is
sufficient
that
it
is
forbidden
in
the
Old
Testament
,
and
reckoned
amongst
the
dreadfull
and
most
odious
transgressions
of
the
Morall
Law
.
4.
Vsurie
is
expressely
forbidden
in
the
New
Testament
,
namely
.
Matth.
5.
42.
From
him
that
would
borrow
of
thee
turne
thou
not
away
:
In
which
words
there
is
a
precept
of
free
lending
.
1.
For
there
needs
no
command
to
lend
for
gaine
and
advantage
,
men
being
naturally
too
prone
hereunto
2.
The
comparing
that
place
in
Luke
6.
35.
Looke
for
nothing
againe
,
namely
for
lending
,
manifestly
demonstrates
as
much
,
and
that
this
is
the
meaning
of
the
place
,
is
cleare
.
1.
For
if
the
principall
was
not
to
be
expected
,
it
was
giving
,
and
not
lending
.
2.
For
free
lending
is
a
fruit
of
love
and
mercy
,
which
are
here
enjoyned
.
3.
For
if
men
lend
for
advantage
,
what
thanke
have
they
?
Do
not
sinners
,
do
not
usurers
the
same
,
Vers
▪
34.
4.
For
this
lending
ought
to
be
to
all
whom
we
ought
to
love
and
do
good
unto
.
Mat.
21.
12
,
13.
Overthrew
the
tables
of
the
money-changers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Numulariorum
or
usurers
.
The
same
Ioh.
2.
15
,
16.
When
Christ
scourged
them
out
of
the
Temple
,
and
called
them
theeves
,
saying
,
you
have
made
it
a
den
of
theeves
,
and
that
money
changers
are
usurers
is
cleare
,
Mat.
25.
27.
Money
to
the
exchangers
—
mine
owne
with
usurie
.
Money
changers
are
usurers
,
and
such
are
called
theeves
by
our
blessed
Saviour
.
1
Cor.
6.
10.
Nor
covetous
,
nor
extortioners
shall
inherit
the
kingdome
of
heaven
:
Vsurers
are
covetous
for
they
greedily
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
covet
,
and
unjustly
take
increase
:
they
are
also
extortioners
,
for
they
exact
usury
.
Gal.
5.
15.
If
you
bite
and
devonre
one
another
,
&c.
usurers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
bite
(
as
before
)
the
borrowers
,
1
Sam.
22.
2.
Every
one
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
in
debt
,
namely
to
the
usurer
,
and
devoure
the
borrowers
and
what
they
have
,
2
King
.
4.
1.
The
usurer
came
to
take
sons
and
all
▪
Gal.
5.
19
,
20
,
21.
And
such
like
,
implying
this
and
other
breaches
of
the
Morall
Law
elswhere
implied
and
expressed
.
5.
And
as
for
that
alledged
place
,
Matth.
25.
26.
Luke
19.
22.
1.
Take
it
as
approving
usury
,
yet
then
it
concludes
that
usurers
are
cruell
,
hard
,
unmercifull
and
unjust
men
;
for
the
unprofitable
,
evill
and
slothfull
servant
accusing
God
wonderfully
unjustly
(
for
the
Lord
gives
talents
and
increase
to
the
well
users
of
them
)
the
Lord
from
this
false
accusation
confutes
this
wayward
wretch
,
wounding
him
with
his
owne
weapons
,
as
thus
;
thou
sayest
that
I
am
an
hard
man
,
grant
so
much
(
which
yet
is
false
)
why
then
didst
thou
not
doe
for
me
as
for
hard
and
unjust
men
who
are
usurers
,
&c.
which
supposition
makes
nothing
for
usury
.
2.
The
words
are
a
parable
taken
from
an
evill
thing
,
and
we
are
to
know
and
understand
,
1.
That
all
things
from
which
Scripture
borrowes
similitudes
are
not
lawfull
,
Psal.
58.
5.
2
Pet.
3.
10.
2.
That
all
things
are
not
good
from
which
we
are
to
learne
,
for
as
from
unjust
stewards
,
Luke
16.
so
from
usurers
we
should
learne
spirituall
usury
,
edifying
our selves
and
others
what
we
can
.
3.
The
meaning
is
that
men
should
be
as
industrious
and
diligent
to
do
good
,
to
increase
their
gifts
and
graces
,
as
usurers
are
to
do
evill
,
and
to
increase
their
wealth
.
4.
For
it
cannot
be
meant
of
usury
literally
,
because
the
Lord
takes
not
away
from
,
but
gives
more
and
more
to
all
that
have
and
practice
the
usury
here
meant
,
Ver.
29.
whereas
it's
cleare
that
he
doth
soone
blast
and
consume
that
other
diabolicall
increase
of
usurie
.
Object
.
5.
Say
not
beloved
brethren
,
we
may
do
with
our
own
what
we
will
.
Answ.
For
we
may
not
murder
our
brother
because
our
weapons
are
our
own
,
nor
oppresse
our
neighbour
because
our
money
is
our
own
.
Object
.
6.
Say
not
beloved
brethren
,
that
Christian
common-wealths
allow
of
usury
,
and
ours
in
particular
.
Answ.
1.
For
suppose
they
did
,
and
should
make
it
a
trade
without
controll
,
yet
could
it
not
be
lawfull
God
forbidding
the
same
:
the
inferiour
cannot
abrogate
or
take
away
the
law
of
the
superiour
;
the
best
,
yea
all
common-wealths
under
the
frame
and
fabrick
of
heaven
are
subject
and
subordinate
to
God
,
and
therefore
cannot
annihilate
and
abrogate
his
loyall
Law
.
2.
But
what
if
all
lawes
in
all
common-wealths
are
against
it
,
as
B.
Iewell
sheweth
.
3.
As
for
our
lawes
,
they
affirm
usury
to
be
unlawfull
:
they
are
stiled
lawes
against
usury
,
to
limit
and
restraine
it
,
not
to
allow
or
approve
of
the
same
,
and
our
109
Canon
commands
Church-wardens
to
present
usurers
,
and
enjoynes
to
keep
them
from
the
Communion
untill
they
be
reformed
.
Object
.
7.
Say
not
beloved
brethren
,
that
many
good
Divines
and
Preachers
think
usury
to
be
lawfull
.
Answ.
1.
Since
all
the
learned
and
renowned
Heathens
condemne
it
,
as
Aristotle
,
Cicero
,
Cato
,
&c.
2.
Since
all
the
ancient
Fathers
cry
out
against
it
as
accursed
,
as
S.
Augustine
,
Ambrose
,
Basil
,
&c.
3.
Since
moderne
Writers
have
written
unanswerably
against
it
,
as
B.
Iewell
,
D.
Downam
,
&c.
4.
Since
Iudas
and
Demas
were
Preachers
approved
of
by
the
best
,
yet
evill
practitioners
.
5.
Since
the
best
men
have
had
,
and
may
have
their
errours
.
6.
Since
the
allowance
of
man
cannot
make
that
lawfull
which
God
forbiddeth
.
7.
Since
it
would
bee
more
charitable
and
Christian-like
for
those
worthy
Divines
to
shew
and
signifie
their
grounds
and
reasons
,
to
confute
all
antiquitie
,
and
orthodoxe
moderne
Writers
,
rather
than
to
whisper
in
corners
,
and
mutter
in
secret
by
word
or
letters
,
that
so
we
also
who
are
contrary
minded
,
if
we
see
it
warrantable
,
may
give
them
the
right
hand
of
fellowship
.
8.
Since
such
Divines
who
are
allowed
by
and
in
our
Church
cannot
be
much
commended
for
good
Divines
,
if
they
approve
of
or
practice
usury
,
they
subscribing
to
our
Homilies
which
say
,
that
goods
of
usury
are
from
the
Divell
,
and
that
usurers
do
worship
the
Divell
.
9.
Since
(
as
I
have
shewed
you
)
Divines
are
much
wrested
and
wronged
in
this
particular
by
this
fraternity
,
their
fautors
and
factours
.
10.
Since
(
I
verily
thinke
)
no
one
Divine
can
be
produced
to
justifie
and
account
as
good
,
the
present
practice
of
these
pecuniary
and
peccant
people
.
This
is
but
a
ruinous
and
tottering
prop
and
pillar
to
beare
up
and
support
a
matter
so
solid
and
substantiall
,
of
such
weight
and
importance
.
Object
.
8.
Say
not
beloved
brethren
,
that
usury
doth
good
in
the
common-wealth
,
it
helpes
and
relieves
many
poore
and
penurious
men
who
otherwise
could
not
borrow
,
yea
it
is
so
usefull
,
serviceable
and
beneficiall
,
that
common-wealths
could
not
stand
without
it
.
Ans.
1.
For
thus
some
do
and
may
as
well
defend
the
beast-like
stewes
,
it
is
good
to
permit
them
to
prevent
greater
evils
.
Thus
Saul
pleaded
for
his
disobedience
as
a
good
deed
to
save
some
of
the
beasts
for
sacrifice
,
1
Sam.
15.
2.
How
did
common-wealths
before
they
used
that
wicked
art
of
usury
?
Did
they
not
then
live
farre
better
,
did
they
not
flourish
?
Why
els
did
they
so
cry
out
against
it
,
and
condemne
it
as
unnaturall
?
thus
Cicero
,
Cato
,
Aristotle
and
others
,
as
unequall
,
a
man
receiving
more
than
he
lends
:
receiving
gaines
by
anothers
losse
,
as
repugnant
to
good
manners
.
The
Germans
(
saith
Aretius
)
said
they
were
happy
before
they
knew
that
wicked
art
,
and
why
?
Because
since
they
lived
in
gluttony
,
delights
,
on
other
mens
goods
—
this
occasioneth
idlenesse
,
to
live
like
drones
on
other
mens
labours
.
3.
The
good
it
doth
in
common-wealths
is
easier
pretended
than
proved
.
It
devoureth
and
desolateth
whole
families
,
on
whom
(
I
think
)
depends
the
good
of
the
common-wealth
.
Beside
lamentable
and
continuall
experience
,
the
Statute
against
usury
in
the
13
yeare
of
Queene
Elizabeth
saith
,
the
utter
undoing
of
many
gentlemen
,
merchants
,
occupiers
,
and
others
,
hath
come
from
the
cunning
practices
of
usurers
.
And
I
am
sure
the
Word
of
God
abounds
in
this
kind
,
Neh.
5.
11.
sheweth
that
they
were
no
good
effects
that
came
from
usury
,
but
dreadfull
and
accursed
.
There
was
a
great
cry
of
the
people
,
the
husbandmen
were
bitten
and
devoured
,
in
them
the
common-wealth
,
which
cannot
subsist
without
them
,
Eccl.
5.
9.
This
occasioned
an
addition
to
the
present
pinching
dearth
,
and
all
this
while
the
usurers
hearts
were
hardened
against
their
brethren
as
against
strangers
,
Psal.
89.
23.
The
enemy
shall
not
exact
as
an
usurer
.
109.
11.
Let
the
u●urer
catch
all
2
Kin.
4.
1
,
2.
and
other
Scriptures
shew
,
that
if
making
men
to
cry
out
because
of
poverty
,
if
to
impoverish
people
and
bring
them
into
slavery
,
if
to
catch
and
consume
all
that
men
have
are
good
for
common-wealths
,
then
are
usurers
to
be
●s●eemed
as
doers
of
good
in
the
same
.
4.
Concerning
the
inevitable
necessity
of
this
notorious
and
noysome
annoyance
,
if
truly
there
is
any
,
I
suppose
it
is
a
needlesse
,
and
I
am
perswaded
it
is
a
crucil
necessity
which
these
greedy
money-mongers
have
pulled
upon
many
common-wealths
,
having
almost
wholly
eaten
up
charitable
and
Christian
free
lending
,
yea
so
farre
forth
,
that
within
this
week
I
saw
one
pay
9
d.
for
the
forbearance
of
3
l.
6
sh.
8
d.
for
about
six
weeks
time
;
and
a
man
complained
to
me
that
his
sister
constrained
him
to
pay
usury
for
the
forbearance
of
17
l.
being
her
legacy
,
for
hal●e
a
yeares
time
.
5.
And
to
averte
or
affirm
that
common-wealths
could
not
stand
without
this
sinfull
supporter
is
much
derogatory
to
the
wisdome
and
providence
of
God
in
disposing
of
all
things
.
Ob.
9.
Say
not
beloved
brethren
,
that
borrowers
confesse
a
good
turne
in
having
money
of
Vsurers
,
they
are
very
desirous
of
it
,
very
joyfull
of
,
and
thankfull
for
the
same
;
and
therefore
you
may
safely
and
securely
goe
on
in
this
condemned
course
and
kind
of
life
.
Answ.
1.
For
it
is
such
a
good
turne
saith
Bishop
Iewell
as
to
give
cold
water
in
an
ague
fit
,
to
cure
a
finger
by
cutting
of
an
arme
,
as
to
cure
a
blemish
in
the
eye
by
plucking
of
it
out
.
2.
Neither
doth
the
willing
and
joyfull
acceptance
prove
the
lawfullnesse
of
usury
,
necessity
urging
some
,
and
foolish
desire
carrying
headlong
many
others
to
their
own
ruine
,
and
although
no
man
is
willing
to
receive
manifest
wrong
,
yet
many
willingly
receive
a
destroying
hooke
covered
over
with
a
faire
baite
,
rushing
headlong
as
their
blind
affection
leades
them
.
Besides
there
is
a
miserable
will
,
as
for
a
man
to
give
his
purse
to
a
theefe
,
to
save
his
life
,
to
cast
his
goods
into
the
sea
,
to
prevent
shipwracke
.
Lastly
the
poore
debtour
is
usually
like
a
horse
,
which
once
having
taken
the
bit
,
although
hee
often
changeth
his
rider
hath
ever
one
or
other
on
his
backe
,
or
like
a
poore
prisoner
remooved
from
jaylor
to
jaylor
but
seldome
or
never
free
.
Ob.
10.
Say
not
beloved
brethren
,
that
both
borrower
and
lender
are
gainers
,
therefore
is
usury
charitable
and
lawfull
.
Answ.
1.
For
by
the
same
reason
officious
lies
may
bee
defended
,
yet
are
they
sinfull
because
forbidden
:
and
circumstances
cannot
make
things
simply
evill
to
bee
good
:
one
theefe
is
helpefull
to
another
theefe
,
yet
this
cannot
justifie
or
make
theft
lawfull
.
2.
Admit
that
both
bee
gainers
,
yet
the
covenant
made
betweene
them
is
unequall
and
uncharitable
,
turning
an
act
of
charity
namely
lending
into
an
act
of
selfe-love
and
covetousnesse
,
and
so
charity
is
broken
.
3.
Admit
they
are
both
gainers
,
yet
that
gaine
is
to
the
endammaging
of
the
Common-wealth
,
people
being
compelled
to
buy
at
dearer
rates
,
and
so
the
act
is
unjust
and
uncharitable
.
Ob.
11.
Say
not
beloved
brethren
,
we
have
no
other
trade
whereby
to
live
,
and
you
would
not
beg
.
Answ.
1.
For
thus
may
bawdes
,
cut-purses
,
and
theeves
plead
for
themselves
,
yet
are
they
not
hereby
justified
.
2.
But
rather
you
and
they
are
worthy
double
punishment
,
making
choice
of
such
unwarrantable
and
unlawfull
kindes
of
living
,
and
yet
would
gaine
as
much
or
more
then
others
doe
by
honest
diligence
and
painefull
labour
.
Ob.
12.
Say
not
beloved
brethren
,
you
do
to
your
debtors
as
you
would
be
done
unto
in
the
like
case
,
and
this
is
according
to
the
rule
of
our
Saviour
Christ
.
Answ.
1.
For
it
is
an
easie
matter
for
men
who
know
not
wants
,
and
intend
not
to
borrow
to
say
thus
,
as
if
a
rich
man
should
say
to
a
poore
man
craving
an
almes
,
I
will
give
thee
none
,
and
thus
doing
I
do
as
I
would
be
done
unto
,
when
I
crave
an
almes
let
me
be
denyed
.
2.
But
is
an
Vsurer
contented
that
as
he
hath
gained
hundreds
,
and
thousands
of
pounds
from
others
by
usury
,
so
that
they
or
others
should
regaine
so
much
from
him
?
3.
For
this
rule
is
not
alwaies
to
be
followed
,
Abimlech
and
Saul
might
not
kill
,
because
they
desired
others
to
kill
them
,
Iudg.
9.
54.
1
Sam.
31.
4.
And
the
Vsurer
who
saith
thus
knoweth
that
he
speakes
falsely
,
desiring
rather
to
borrow
freely
,
then
upon
usury
if
he
stood
in
need
of
money
.
Object
.
13.
Say
not
beloved
brethren
,
that
none
speake
against
usury
but
poore
beggerly
fellowes
who
stand
in
need
of
money
.
Answ.
1.
For
God
the
Father
,
his
Son
Iesus
Christ
,
the
Prophets
,
and
Apostles
speake
against
it
▪
Doe
they
do
so
for
such
ends
?
monstrous
blasphemy
.
2.
The
antient
Fathers
,
Cou●cells
,
Law-makers
,
confidently
condemne
it
.
Did
they
doe
thus
for
such
carnall
and
cursed
ends
?
monstrous
impiety
.
3.
Many
of
our
learned
and
r●verend
Prelates
,
and
famous
Divines
,
men
of
eminency
and
note
,
much
honoured
and
advanced
in
our
Church
,
have
preached
and
written
learnedly
and
unanswerably
against
this
venomous
viper
.
Did
they
doe
thus
because
they
needed
money
?
monstrous
uncharitablenesse
.
4.
The
Church
of
England
,
the
Acts
of
Parliaments
concluded
with
consent
of
Kings
,
Nobles
,
and
Commons
have
in
many
Kings
raignes
condemned
usury
.
Did
they
doe
so
because
they
needed
money
?
monstrous
irreligion
.
5.
As
for
us
Ministers
,
could
we
finde
it
to
bee
lawfull
,
we
would
practise
it
to
choose
,
as
most
be
fitting
us
who
want
skill
,
time
,
and
other
conveniences
to
trade
and
traffique
in
the
world
.
Ob.
14.
Say
not
beloved
brethren
,
what
shall
become
of
widowes
,
and
orphanes
if
usury
is
unlawfull
?
What
shall
they
do
to
preserve
their
stocks
,
and
to
have
lively
hood
?
Answ.
1.
For
what
is
this
to
common
Vsurers
who
are
not
any
such
?
2.
What
shall
become
of
such
who
have
no
stockes
,
for
whom
,
yet
God
provideth
although
they
use
no
unlawfull
meanes
.
3.
How
did
the
orphanes
and
widdowes
amongst
the
Iewes
,
did
God
forget
them
when
he
made
so
strict
a
law
against
usury
?
4.
Vsury
being
simply
unlawfull
,
how
can
it
bee
lawfull
for
them
?
5.
Are
there
no
more
trees
in
the
garden
,
but
the
forbidden
fruit
to
meddle
withall
?
6.
Is
not
usury
lesse
lawfull
for
them
then
for
others
?
1.
Because
they
have
more
speciall
promises
of
protection
and
preservation
,
Ps.
68
5.
Ier.
49.
11.
And.
2
Because
the
Lord
denounceth
more
dreadfull
judgements
against
those
who
wrong
and
hurt
them
?
Exod.
22.
22
,
23.
Zach.
7.
10.
7.
Let
them
therefore
depend
on
Gods
providence
,
and
promises
in
the
use
of
lawfull
meanes
.
8.
For
since
all
mens
goods
in
the
world
depend
on
Gods
blessing
and
providence
,
all
men
stand
to
it
,
and
are
subject
thereunto
.
Who
are
you
who
will
exempt
them
from
being
subject
to
Gods
providence
and
disposing
?
Shall
they
onely
bee
exempted
that
God
should
not
have
to
doe
with
their
stockes
,
but
blesse
he
or
curse
he
,
they
shall
be
surely
provided
for
to
have
the
principall
secured
,
and
yearely
so
much
certaine
,
especially
considering
they
have
so
many
excellent
particular
promises
made
unto
them
.
Ob.
15.
Say
not
beloved
brethren
,
why
may
we
not
as
well
take
for
money
as
for
houses
and
land
,
&
c
?
Answ.
1.
For
thus
doing
you
doe
not
examine
your
lives
by
Gods
law
,
whether
they
be
consonant
thereunto
,
but
you
examine
Gods
law
whether
it
be
agreeable
to
reason
which
is
absurd
,
and
impious
.
2.
For
the
Lord
forbids
usury
,
denounceth
dreadfull
judgements
against
it
,
but
alloweth
of
taking
money
for
houses
,
and
land
,
Lev.
25.
Cant.
8.
11.
3.
The
Scripture
never
denounceth
judgements
against
taking
reasonable
rents
for
houses
and
lands
.
4.
Philosophers
,
Lawgivers
,
and
all
authors
condemning
usury
allow
of
the
other
.
5.
Vsurers
themselves
who
affirme
that
usury
may
not
be
taken
of
the
poore
,
will
I
suppose
take
rent
of
them
for
house
and
land
.
6.
There
is
not
the
same
reason
for
the
one
as
for
the
other
.
1.
For
house
and
land
yeeld
a
fruitfull
use
arising
from
the
nature
of
the
thing
,
as
the
benefit
of
dwelling
,
trading
,
&c.
but
money
hath
no
fruitfull
use
of
it selfe
,
and
if
it
is
fruitfull
,
it
s
wholly
by
the
skill
and
industry
of
him
who
useth
it
,
and
therefore
to
him
the
gaine
ought
to
belong
.
2.
In
these
things
the
use
and
not
the
property
is
alienated
,
and
usually
they
are
the
worse
for
letting
:
in
money
the
same
money
is
not
received
but
so
much
in
value
,
and
for
the
lending
it
is
not
the
worse
.
3.
In
things
let
,
the
hazzard
is
the
owners
not
the
tenants
or
takers
if
they
miscarry
not
through
the
hirers
default
,
they
are
onely
to
pay
for
the
time
,
Exod.
22.
14.
and
the
hire
is
part
of
the
price
for
the
hazard
,
but
the
Vsurer
doth
not
hazard
any
thing
.
4.
In
things
let
,
as
house
and
land
,
the
owner
is
usually
and
often
at
charges
and
cost
about
the
same
,
the
Vsurer
at
none
about
his
money
.
5.
Land
and
houses
are
not
usually
wasted
and
spent
in
the
using
as
money
most
commonly
is
.
6.
The
use
of
land
is
separable
from
the
propriety
,
so
that
he
who
payes
rent
for
it
,
payes
rent
for
that
which
is
another
mans
,
but
hee
who
payes
rent
for
money
,
payes
rent
for
that
which
is
his
owne
,
the
property
being
his
,
and
he
bearing
all
the
hazard
,
yet
(
which
is
strange
)
the
Vsurer
for
his
100
l
,
will
have
81
yearely
,
which
100
l
in
land
,
will
not
give
above
5l
yearely
.
But
reason
and
resolve
after
this
or
the
like
manner
.
1.
Is
usury
which
is
a
gaine
exacted
by
covenant
above
the
principall
onely
in
respect
of
lending
(
as
Saint
Augustine
defineth
it
)
universally
unjust
,
demanding
a
sure
and
certaine
gaine
and
benefit
of
the
borrower
,
it
being
unconceaveable
and
uncertaine
whether
he
shall
gaine
or
loose
,
or
if
he
doe
get
and
advantage
himselfe
,
it
is
out
of
the
fruite
of
his
painefull
industry
and
laborious
endeavours
,
accompanyed
with
the
blessing
of
God
,
not
out
of
the
fruit
and
fertility
of
the
money
.
2.
Is
usury
,
exacting
gaine
for
the
very
act
of
lending
,
not
onely
undecent
but
vicious
,
not
onely
uncourteous
but
uncharitable
and
unchristian-li
〈…〉
selling
a
worke
of
charity
,
turning
lending
which
is
an
act
of
charity
,
and
therefore
ought
to
bee
free
,
into
letting
or
hiring
,
an
act
of
covetousnesse
.
3.
Are
there
so
many
places
in
the
booke
of
God
punctuall
and
precise
,
direct
and
downe-right
against
this
savage
and
supplanting
sin
of
usury
,
and
not
any
one
Text
in
holy
writ
,
allowing
or
approving
of
,
countenancing
or
in
the
least
measure
crediting
any
kind
of
usury
.
4.
Was
it
permitted
to
be
done
(
when
it
was
)
as
a
plague
and
punishment
,
as
a
dispoyling
destruction
of
the
cursed
Cananites
(
usury
therefore
is
no
brotherly
part
,
no
kind
and
friendly
office
,
neither
do
Vsurers
deale
with
borrowers
as
with
sons
of
Abraham
and
of
God
,
but
as
with
cursed
Cananites
,
Idolatrous
Egyptians
and
such
like
)
being
absolutely
,
when
thy
were
rooted
out
,
forbidden
without
exception
or
limitation
,
as
Psal.
15.
Ezek.
18.
and
other
Scriptures
do
testifie
.
5.
Is
the
prohibition
of
usury
a
perpetuall
rule
,
a
morall
duty
,
and
not
a
judiciall
law
of
Moses
,
as
David
and
Ezekiel
manifest
and
make
plaine
.
6.
Must
we
according
to
that
Christian
command
,
and
undeniable
precept
of
our
blessed
Saviour
,
lend
,
looking
for
nothing
againe
.
First
,
Lending
either
to
those
of
whom
we
cannot
hope
to
receive
our
owne
,
no
not
the
principall
againe
,
as
Calvin
,
Beza
,
Downam
,
Zanchy
,
and
others
.
Then
they
who
lend
to
receive
more
againe
are
worse
then
those
sinners
,
&c.
and
all
usurious
bargaines
and
practises
are
by
this
condemned
,
which
lend
not
except
they
may
receive
above
the
principall
saith
Beza
.
If
a
neighbour
is
to
be
helped
,
no
regard
being
had
Beza
in
Luc.
35.
of
receiving
againe
the
principall
,
much
more
are
usurious
bargaines
forbidden
.
Secondly
,
Or
lend
,
looking
for
no
benefit
,
gaine
,
or
increase
for
so
doing
,
sinners
lending
where
they
may
receive
like
kindnesse
againe
.
7.
Is
usury
an
effect
and
fruit
of
cankred
covetousnesse
,
and
of
dreadfull
distrust
of
divine
providence
,
and
therefore
Idolatry
and
infidelity
.
8.
Doth
the
Vsurer
sin
against
his
neighbour
by
injustice
,
uncharitablenesse
,
oppression
,
and
cruelty
?
9.
Do
Vsurers
sin
against
themselves
and
their
posterity
,
leaving
Gods
curse
upon
their
riches
,
and
wealth
of
wickednesse
which
they
have
raked
and
scraped
together
?
10.
Is
the
sinne
of
usury
joyned
,
and
coupled
with
grosse
and
grievous
abominations
,
Psalme
15.
Ezek.
22.
12.
and
is
it
the
order
of
the
Holy
Ghost
aptly
to
knit
,
linke
,
couple
and
conjoyne
together
things
which
are
sutable
and
of
one
sort
?
11.
Doe
humane
Authors
,
Philosophers
,
and
other
Heathen
men
censure
,
and
condemne
usury
as
an
execrable
vice
,
as
Cato
,
Cicero
,
and
Aristotle
,
which
last
in
the
forenamed
place
saith
,
men
neglected
honest
profitable
arts
,
by
meanes
of
this
easie
and
false
kinde
of
gaine
.
He
affirmeth
,
that
usury
it
farre
from
equality
.
He
saith
,
it
wasteth
and
burdeneth
others
,
for
the
private
advantage
of
moneyed
men
,
and
therefore
that
it
was
pernicious
to
private
mens
estates
and
the
Common-wealth
.
He
saw
reason
why
houses
,
lands
,
and
labour
of
men
should
yeeld
money
,
none
why
money
should
yeeld
money
.
He
thought
it
unfit
that
money
the
matter
of
permutation
should
bee
matter
of
merchandise
.
12.
Did
the
antient
Fathers
with
unanimous
consent
not
onely
preach
against
usury
as
against
a
most
obominable
and
damnable
sin
,
but
also
resemble
Vsurers
to
theeves
which
rob
and
steale
when
they
sleepe
,
calling
them
latrones
pulvinari●s
.
To
the
poyson
of
aspes
which
so
stingeth
that
a
man
feeles
present
delight
,
and
so
brings
him
a
sleepe
,
in
which
he
dieth
.
To
the
most
execrable
and
abhorred
things
,
there
being
nothing
(
saith
Saint
Ambrose
)
more
horrible
then
an
Vsurer
,
he
is
an
odious
man
and
his
money
is
a
viper
.
13.
Are
those
few
authors
which
are
alleeged
as
patrons
and
supporters
of
usury
lamentably
abused
,
wrested
,
and
wronged
,
yea
and
forced
to
speake
contrary
to
themselves
.
They
so
stinting
and
limiting
the
same
with
cautions
,
that
it
ceaseth
to
be
usury
,
and
speaking
of
lawfull
usury
,
they
manifest
their
meaning
to
be
of
that
increase
which
others
call
partnership
,
thankfullnesse
and
recompence
for
losse
.
14.
Hath
God
ordained
and
appointed
that
every
man
should
live
in
some
lawfull
condition
,
and
calling
,
not
to
eate
the
bread
of
idlenes
,
living
on
other
mens
labours
,
and
to
fight
his
battailes
in
some
warranted
station
and
standing
,
and
is
not
usury
any
of
this
sort
and
society
.
Then
surely
we
who
are
and
have
beene
Vsurers
will
hye
and
hasten
amaine
from
this
so
dreadfull
and
diabolicall
course
of
life
;
make
our
peace
with
God
by
true
repentance
,
and
testifie
the
same
like
good
Zacheus
by
restitution
.
And
we
who
as
yet
have
beene
preserved
from
this
uncharitable
and
unchristian
kind
of
life
will
more
and
more
forsake
and
flee
from
the
same
,
that
by
this
we
be
not
let
or
hindred
from
fighting
the
Lords
battels
in
some
pious
and
praise-worthy
stations
and
standings
.
When
one
had
spoken
to
Robert
Grost
head
Bishop
of
Lincolne
,
to
advance
a
poore
kinsman
of
his
,
hee
thereupon
enquiring
what
course
of
life
he
followed
,
&
receiving
answer
,
that
hee
was
an
husbandman
,
answered
,
why
then
if
his
plough
be
broken
,
I
will
repaire
it
,
or
rather
then
faile
,
bostow
a
new
upon
him
wherby
he
may
goe
on
in
his
course
of
life
:
but
so
to
advance
him
,
as
to
make
him
forsake
his
trade
or
condition
in
which
he
was
brought
up
,
that
meane
I
not
to
doe
.
Sr.
G.
Paul
in
the
life
of
Arch-bishop
White
pag.
85.
SECT.
12.
Against
changers
of
callings
unwarrantably
to
leave
trades
to
turne
Maulsters
,
how
lawfull
,
and
how
not
.
3.
THen
lastly
woe
to
such
who
through
pride
,
selfe-love
,
and
discontent
,
run
out
of
,
forsake
and
leave
those
particular
places
and
select
stations
wherein
Christ
our
Commander
hath
setled
them
to
war
this
good
warfare
.
Mistake
me
not
,
I
pray
,
as
if
I
thought
or
taught
it
altogether
,
and
absolutely
unlawfull
to
divert
from
this
or
that
particular
calling
:
for
changes
may
lawfully
be
made
,
otherwise
Amos
an
heardsman
by
calling
had
never
beene
a
Prophet
,
Amos
7.
14.
Christs
Disciples
who
were
fishermen
,
and
of
such
like
occupations
had
never
beene
Apostles
.
Mar.
1.
18.
David
had
never
come
from
the
sheephooke
to
the
Scepter
.
1.
Change
of
callings
upon
private
necessity
,
when
a
man
cannot
by
his
calling
maintaine
himselfe
and
those
who
rely
and
depend
upon
him
,
is
I
thinke
approved
of
by
Saint
Pauls
practise
,
who
herewith
enforced
,
returned
to
tent-making
,
not
relinquishing
the
other
of
more
excellency
,
weight
and
importance
.
2.
Change
of
callings
for
the
weale-publique
and
a
common
good
,
to
benefit
more
the
Church
and
Common-wealth
is
not
to
be
disproved
,
contradicted
or
condemned
,
but
commendable
:
as
for
a
private
man
to
become
a
Magistrate
,
this
being
warranted
by
Moses
leaving
Iethrees
sheepe
to
governe
and
conduct
the
Israelites
.
3.
For
a
man
utterly
and
altogether
disabled
by
want
of
guifts
,
and
abilities
,
by
incurable
discases
or
the
like
,
to
leave
and
forsake
his
calling
,
is
I
take
it
not
to
be
disallowed
of
and
discommended
,
for
even
Moses
disabled
through
old
age
resigned
his
office
to
Ioshuah
,
Deut.
31.
2
,
7.
4
For
a
man
legally
deposed
,
Ezek.
44.
13.
or
having
such
a
calling
which
is
imposed
for
a
certaine
season
onely
,
these
must
resigne
according
to
the
appointment
and
will
of
superiour
powers
.
But
as
in
the
field
for
souldiers
to
leave
and
forsake
their
callings
and
standings
at
their
owne
will
and
liking
,
without
the
will
and
warrant
of
their
Captaines
and
Commanders
.
1
Argueth
much
stubbornenesse
,
pride
,
disobedience
and
rebellion
.
2
Is
a
meanes
and
occasion
to
disranke
and
disorder
the
whole
host
and
army
.
3
Disioynts
and
dissevers
each
from
other
,
exposing
themselves
and
others
to
ruine
and
overthrowe
:
so
in
this
our
Christian
warfare
,
for
men
who
by
profession
are
Christs
servants
and
souldiers
,
and
by
him
ranked
in
some
particular
stations
and
standings
,
without
good
warrant
from
the
good
will
and
pleasure
of
God
,
meerely
upon
their
owne
wills
and
liking
,
for
the
attainement
of
greater
wealth
,
pleasure
and
preferment
,
or
to
live
more
idly
,
lazily
and
unprofitably
.
1
Argues
much
disobedience
and
disloyalty
.
2
Is
a
meanes
to
disorder
the
Church
and
Common-wealth
.
3
And
to
expose
themselves
and
others
what
in
them
lyeth
to
ruine
and
destruction
:
as
for
example
,
1.
For
Ministers
of
Gods
Word
through
idlenesse
,
covetousnesse
,
fearefullnesse
or
other
sinfull
and
sinister
respects
,
by
ends
and
aimes
Demas-like
to
forsake
the
Gospell
,
and
their
profession
.
2.
For
decayed
and
decrepit
serving
men
or
tradesmen
to
creepe
into
the
Ministery
for
living
sake
,
for
although
the
change
is
to
the
better
and
more
excellent
estate
and
calling
,
yet
how
can
these
more
glorifie
God
,
and
bring
greater
benefit
to
the
Church
and
Common-wealth
(
which
men
must
aime
at
in
change
of
callings
)
these
wanting
gifts
if
not
of
nature
,
yet
of
art
and
learning
to
do
the
same
.
3.
For
idle
discontented
people
to
part
with
farmes
and
livings
to
be
Vsurers
or
Maulsters
.
The
former
of
which
being
generally
and
groundedly
condemned
as
unlawfull
and
unwarrantable
.
And
as
for
the
latter
although
the
commodity
they
deale
withall
be
necessary
and
usefull
in
the
Common-wealth
;
and
although
the
disorderly
and
dissolute
drunkennesse
of
these
times
makes
these
manner
of
men
to
multiply
,
&
grow
rich
,
yet
whether
this
be
a
calling
allowed
by
our
State
,
or
whether
it
is
warrantable
for
a
man
wholly
to
apply
himselfe
unto
the
same
(
this
being
as
I
take
it
an
appertinent
appendix
belonging
to
the
husbandman
,
who
by
this
sort
of
people
is
much
abridged
,
and
abbreviated
of
one
of
his
maine
commodities
to
his
disadvantage
and
discouragement
(
and
yet
hee
ought
to
have
all
manner
of
countenancing
,
and
fitting
respect
the
King
himselfe
being
served
by
the
field
,
Eccl.
5.
9.
)
to
the
enriching
,
and
advancing
of
men
usually
idle
if
not
licentious
,
I
much
doubt
.
4.
For
men
whose
trayning
up
hath
beene
in
husbandry
,
or
in
some
other
honest
and
commendable
arts
or
callings
,
to
forsake
the
same
through
love
of
idlenesse
,
and
for
such
other
sinfull
respects
to
turne
ale-house-keepers
.
For
although
necessarily
there
must
be
houses
of
resort
and
receipt
for
travellers
and
traffiquers
:
although
the
excessive
and
extraordinary
extravagant
exorbitances
too
much
abounding
and
overflowing
in
such
places
,
by
meanes
of
the
superabundant
and
unnecessary
number
of
these
kinde
of
people
,
and
the
dissolute
dispositions
of
the
most
of
them
are
rather
the
faults
of
the
persons
then
of
the
places
:
although
men
may
bee
honest
(
though
with
much
difficulty
these
having
not
meane
,
and
many
temptations
to
innumerable
inconveniences
)
in
this
trade
of
life
,
and
it
were
to
be
wished
that
none
but
honest
,
well
qualified
,
and
conditioned
men
might
bee
tolerated
unto
the
same
:
yet
for
men
to
relinquish
and
renounce
other
courses
of
life
and
callings
,
far
more
needfull
to
the
Common-wealth
,
and
more
free
unto
themselves
,
that
they
may
live
epicure-like
,
idly
,
and
unprofitably
,
cannot
but
bee
condemned
as
shamefull
and
sinfull
.
5.
For
men
whose
education
and
breeding
hath
beene
to
the
needle
,
shuttle
,
anvile
,
or
other
inferiour
yet
commendable
Christian
and
laudable
kinds
of
living
,
out
of
a
disdaine
of
the
basenes
of
these
callings
,
self-conceitednes
of
their
own
worth
&
wit
to
work
wonders
,
&
to
mannage
matters
of
greater
importance
,
out
of
a
desire
to
grow
great
,
to
gaine
wealth
,
and
get
preferment
,
or
to
live
more
idly
,
and
easily
:
for
these
men
to
forsake
these
callings
to
turne
grasiers
,
and
husbandmen
is
not
in
my
apprehension
warrantable
;
and
to
my
knowledge
usually
attended
with
sad
successes
,
with
evill
,
unlook'd
for
,
and
unwelcome
events
.
Although
therfore
there
is
nothing
more
common
(
I
suppose
I
may
say
dangerous
also
)
among
mortall
men
then
to
beleeve
and
beare
themselves
in
hand
that
the
estate
of
others
is
farre
more
beneficiall
and
better
then
their
own
:
we
being
througly
acquainted
with
the
divers
disheartening
,
and
disadvantageous
discommodities
of
our
own
callings
,
little
or
not
at
all
seene
into
,
or
perceiving
the
same
in
other
mens
.
Although
male-contented
,
yea
the
most
of
mortall
men
are
continually
complayning
,
seldome
content
,
never
satisfied
,
but
alwaies
desirous
to
change
their
condition
and
exchange
their
estates
,
so
that
the
shepheard
would
be
a
husbandman
,
the
husbandman
a
gentleman
,
the
gentleman
a
squire
,
&c.
Little
considering
that
this
is
no
small
cause
of
great
decayes
in
Common-wealths
,
that
dry
and
withered
oakes
and
shrubs
which
have
beene
nourished
upon
the
sharp
and
craggy
mountaines
would
seeme
to
be
dainty
date
trees
cherished
in
pleasant
gardens
.
Yet
beloved
brethren
and
fellow
Christian
souldiers
,
let
us
persist
in
,
and
piously
practise
the
duties
of
our
personall
and
particular
callings
without
fainting
,
or
forsaking
them
.
1.
Considering
that
as
there
is
no
kind
of
life
in
the
world
but
therin
vile
,
and
wicked
men
may
slander
their
persons
,
and
loose
their
soules
:
so
there
is
no
state
or
station
in
the
Church
of
God
but
men
may
therin
(
if
they
will
)
serve
God
,
profit
themselves
and
others
:
for
as
the
state
of
Princes
and
of
other
prime
men
having
precedency
,
predominance
,
preheminence
,
and
prerogatives
is
good
if
they
abuse
it
not
:
so
is
the
estate
of
people
of
inferious
rankes
and
orders
if
they
behave
themselves
dutifully
,
and
obediently
.
As
the
condition
of
rich
men
is
good
if
they
do
graciously
and
godlily
use
the
same
,
so
is
that
of
the
poore
also
if
they
have
piety
and
patience
.
Mr.
Perkins
saith
excellently
Treatise
of
callings
,
pag.
757.
to
this
purpose
,
Men
of
meane
place
and
calling
may
comfort
themselues
in
serving
men
,
by
performance
of
some
poore
and
base
duties
they
serve
God
,
and
therfore
that
their
service
is
not
base
in
his
sight
,
and
although
the
reward
from
men
be
little
,
yet
the
reward
at
Gods
hand
shall
not
be
wanting
.
And
S.
Ambrose
speaking
of
Iosephs
humility
in
doing
service
,
saith
,
Ambros
.
Epist.
lib.
7.
Epist.
44.
He
advisedly
considering
that
it
matters
nothing
in
what
condition
any
man
may
shew
himselfe
praise
worthy
:
but
that
the
purpose
of
good
men
is
,
that
they
might
be
approved
in
whatsoever
estate
:
and
that
to
be
singular
and
excellent
,
if
the
behaviour
doth
commend
the
condition
,
rather
then
the
estate
the
behaviour
,
for
by
how
much
the
condition
is
more
base
,
by
so
much
the
desert
is
more
excellent
.
2.
Considering
that
during
the
time
of
our
miserable
mortality
,
our
limber
and
languishing
life
in
every
condition
and
calling
there
is
both
trouble
and
danger
.
3.
Considering
lastly
,
that
we
all
are
,
or
ought
to
bee
the
Lords
servants
and
souldiers
,
to
fight
this
good
warfare
hee
hath
appointed
us
under
Christ
our
Captaine
and
Commander
,
without
stragling
and
starting
out
of
those
select
stations
and
standings
wherein
he
hath
set
us
,
and
to
which
he
hath
appropriated
and
allotted
us
;
not
deeming
the
places
too
vile
and
abject
,
or
our selves
too
great
or
good
in
them
to
war
this
good
warfare
.
When
a
field
is
lost
,
the
Captaines
blame
the
souldiers
,
the
souldiers
the
Captaines
,
the
foreward
,
the
rereward
,
the
battell
the
wings
,
&c.
whereas
if
every
one
who
blamed
his
fellow
had
done
his
duty
all
had
beene
well
.
Even
so
if
Gentlemen
,
Preachers
,
Farmers
,
Artificers
,
rich
and
poore
,
and
all
such
others
which
blame
each
other
,
would
do
his
own
duty
in
this
Christian
warfare
,
all
would
do
well
.
FINIS
.