MEDITATIONS
upon
the
51.
PSALME
.
VERSE
I.
Have
mercie
upon
me
,
O
God
,
according
to
thy
loving
kindnesse
:
according
to
the
multitude
of
thy
tender
mercies
,
blot
out
my
transgressions
.
IN
this
Psalme
David
is
,
-
1.
For
himself
,
ad
fin
.
v.
17.
-
2.
Then
for
the
Church
,
18.
19.
In
the
first
part
.
-
1.
He
is
all
crying
God
mercie
and
supplication
,
v
1
,
2.
-
2.
Confession
of
sinnes
,
3
,
4
,
5
,
6.
-
3.
Supplication
against
,
7.
ad
fin.
17.
1.
In
the
first
consider
,
-
1.
What
ailes
him
?
where
is
his
griefe
?
his
transgressions
,
his
iniquitie
,
his
sinne
.
-
2.
What
remedie
,
loving
kindnesse
:
multitude
of
tender
mercies
.
-
3.
What
effect
of
these
:
to
blot
out
,
to
wash
throughly
,
and
cleanse
away
all
this
uncleannesse
.
3.
What
he
ailes
.
He
varieth
the
phrase
,
and
calleth
his
disease
,
transgressions
.
Arias
Mont.
rendreth
it
,
praevaricationes
,
to
our
sence
.
For
the
Law
setteth
us
bounds
;
thus
farre
we
may
go
,
and
no
further
:
every
sinne
is
a
transgression
,
an
over-reaching
of
our
bounds
.
Peshang
signifieth
the
same
,
to
forsake
the
commandment
,
and
it
answereth
Gods
challenge
of
him
by
Nathan
:
Wherefore
hast
thou
despised
the
commandment
of
the
Vers.
2.
He
calleth
his
griefe
his
iniquities
:
these
also
are
holy
,
and
just
.
He
calleth
it
sinne
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
,
privatio
They
put
us
out
of
the
way
:
for
our
way
is
the
way
of
Gods
commandments
:
all
other
are
called
false
wayes
.
It
is
Uia
legis
,
the
way
of
the
Law
,
which
guideth
our
thoughts
,
words
,
and
actions
.
It
is
Via
veritatis
,
the
way
of
truth
,
which
guideth
our
understandings
,
and
judgements
.
It
is
via
pacis
,
the
way
of
peace
,
which
guideth
our
heart
,
and
the
affections
thereof
.
Sinne
putteth
us
out
of
all
these
wayes
.
Into
those
false
wayes
which
David
doth
utterly
abhorre
.
Yet
he
is
fallen
into
them
by
a
strong
temptation
.
It
is
our
wisedome
to
know
and
consider
the
nature
of
sinne
,
that
every
sinne
is
transgression
of
Gods
Law
.
So
Joseph
answered
his
wanton
Mistresse
:
How
shall
I
do
this
great
wickednesse
,
and
sinne
against
God
?
And
now
David
hath
bethought
him
,
he
saith
to
Nathan
:
I
have
sinned
against
the
Lord
.
We
must
not
think
,
that
any
of
our
sinnes
do
hurt
God
,
or
take
from
him
any
thing
to
empaire
him
.
For
when
we
live
in
his
obedience
,
we
give
him
occasion
to
exercise
his
holinesse
in
our
sanctification
:
his
goodnesse
in
our
conservation
:
his
bounty
in
donation
of
all
good
to
us
.
But
if
we
transgresse
,
he
exerciseth
his
wisedome
in
his
detection
of
us
:
his
holinesse
in
abhorring
of
us
:
his
justice
in
punishing
of
us
.
So
that
the
going
out
of
our
way
which
he
hath
set
us
in
,
his
Law
,
is
the
hinderance
of
our
owne
journey
,
and
the
danger
of
our
own
souls
and
bodies
.
It
is
our
great
blindnesse
of
judgement
,
and
hardnesse
of
heart
,
that
we
should
delight
in
sinne
against
the
Law
of
God
.
The
Law
of
God
is
an
undefiled
law
.
The
Law
is
holy
,
This
was
ordained
of
God
to
be
a
bridle
to
restraine
sinne
:
yet
our
corruption
hath
made
it
a
spurre
to
provoke
and
put
on
sinne
.
So
the
Apostle
found
it
.
For
sinne
,
that
For
corrupt
nature
is
impatient
of
restraint
:
and
no
fruit
seemes
so
faire
to
the
eye
,
or
taste
so
sweet
to
the
palate
,
as
the
forbidden
fruit
doth
.
Every
man
above
all
things
in
the
world
affecteth
his
own
will
,
and
desireth
libertie
to
do
what
seemeth
good
in
his
own
eyes
.
The
Law
doth
restrain
us
of
this
:
and
it
is
,
-
1.
Holy
,
in
directing
us
a
way
wherein
we
may
w●lk
in
all
pleasing
to
God
.
-
2.
Iust
,
in
declaring
the
danger
of
going
astray
from
it
.
-
3.
Good
,
in
rewarding
our
obedience
:
for
godlinesse
hath
the
promises
of
this
life
,
&c.
David
hath
professed
great
love
to
this
Law
;
great
delight
in
it
,
all
his
Psalmes
over
.
He
hath
confessed
great
benefits
received
from
it
:
yet
here
he
confesseth
transgression
,
and
iniquitie
,
and
sinne
:
he
hath
not
kept
this
Law
and
hath
sinned
against
God
.
Now
we
see
in
this
example
,
how
heavy
sinne
is
,
when
the
conscience
groweth
sensible
of
it
.
Nothing
so
pleasant
as
our
sinne
,
for
the
time
:
but
Citò
praeterit
,
quod
delectat
:
It
soone
passes
away
,
which
delighteth
:
now
David
gronesunder
the
burthen
of
it
:
he
hath
the
whole
weight
of
the
law
upon
him
for
it
;
and
he
hath
found
that
he
hath
walked
contrary
to
God
▪
We
have
great
use
of
this
recollection
of
ourselues
.
1.
We
have
need
of
God
every
moment
for
his
help
,
and
comfort
,
and
counsell
.
So
long
as
our
sinnes
are
upon
our
conscience
unrepented
,
unpardoned
,
we
cannot
pray
to
God
for
any
favour
.
2.
We
cannot
give
thanks
:
as
our
prayers
are
turned
into
sinne
,
if
we
regard
wickednesse
in
our
hearts
:
for
God
heareth
not
sinners
.
-
1.
Impenitents
.
-
2.
So
our
thanks-givings
are
but
the
sacrifices
of
fools
.
-
3.
We
cannot
heare
with
profit
:
for
good
seed
must
be
sowne
in
good
ground
.
-
4.
We
cannot
receive
the
holy
Sacrament
:
for
pearls
must
not
be
given
to
swine
.
So
we
are
unfit
for
all
acts
and
exercises
of
Religion
.
And
especially
upon
our
death-beds
,
when
we
should
part
with
this
life
.
Our
iniquities
shew
us
quite
out
of
heavens
way
,
and
we
have
no
warrant
to
commend
our
spirits
into
the
hands
of
God
:
for
he
receiveth
no
such
souls
as
turn
aside
to
crooked
wayes
;
he
leadeth
them
forth
with
workers
of
iniquitie
.
There
is
none
so
unhappie
,
as
the
impenitent
sinner
.
For
the
world
cannot
be
friend
him
,
and
God
will
not
.
Who
shall
then
have
pity
upon
thee
,
O
Iesus
?
David
feels
the
burthen
of
sinne
importable
.
There
is
no
rest
in
my
bones
,
because
of
my
sinne
.
For
S.
Augustine
very
judiciously
looketh
beyond
David
in
this
Psalme
,
and
maketh
the
whole
Psalme
the
complaint
of
Christ
.
Who
though
he
were
free
from
the
infection
of
sinne
,
yet
was
he
over-laden
with
the
burthen
thereof
,
for
God
layed
on
him
the
iniquities
of
us
all
.
So
the
point
is
more
prest
to
the
conscience
of
a
sinner
:
for
if
my
sinnes
could
make
the
soul
of
Christ
heavy
to
death
:
if
my
sinnes
could
make
him
sweat
water
and
bloud
,
and
pray
with
strong
cryes
and
supplications
:
how
blinde
must
my
reason
be
if
I
see
them
not
?
How
insensible
and
dull
must
I
be
,
if
I
feele
not
the
stench
and
annoyance
,
the
weight
and
burthen
of
them
?
For
these
iniquities
do
move
God
to
anger
:
and
it
is
a
fearfull
thing
to
fall
into
the
hands
of
God
in
his
displeasure
:
for
even
our
God
is
a
consuming
fire
.
Now
we
see
in
Davids
example
,
how
combersome
a
few
sinnes
are
,
and
what
feare
,
what
agony
of
heart
,
what
griefe
,
what
shame
they
bring
.
We
have
cause
to
lay
this
to
our
hearts
:
for
when
we
shall
see
our
many
crying
,
bold
,
presumptuous
sinnes
together
in
order
before
us
:
when
our
conscience
shall
tell
us
,
not
onely
that
we
have
received
the
grace
of
God
in
vain
;
but
that
we
have
turned
the
grace
of
God
into
wantonnesse
,
and
have
abused
his
best
●avours
,
and
despised
his
threatnings
:
At
once
carrying
in
our
faces
Cains
frowns
,
and
in
our
heart
Cains
malice
against
our
brother
,
having
Esa●s
prophanenesse
,
Achans
theft
,
Ahabs
oppression
:
out-sinning
those
who
are
in
the
holy
story
the
spots
and
blemishes
of
their
times
.
How
doth
Sathan
benight
us
,
if
we
discerne
not
our
fault
,
and
our
danger
?
How
doth
he
harden
our
hearts
if
we
feele
not
the
burthen
?
How
doth
he
benumme
and
dead
the
conscience
,
if
the
lash
of
our
iniquities
do
not
smart
upon
us
?
We
have
cause
to
think
upon
it
now
,
if
our
Land
after
so
great
blessings
of
God
,
swarme
at
this
day
with
impious
sinnes
,
if
Religion
hath
suffered
symonie
and
oppression
,
pride
and
drunkennesse
.
Sodome
and
Gomorrah
were
modest
sinners
in
comparison
of
us
.
It
will
be
easier
for
them
one
day
:
for
we
live
in
the
light
,
we
have
more
knowledge
of
our
Masters
will
then
our
fathers
had
.
Pulpit
and
Presse
have
filled
the
eare
and
eye
with
the
wayes
of
life
.
And
we
are
filii
tenebrarum
sonnes
of
darknesse
still
,
and
walk
in
the
paths
of
death
.
We
are
hearers
onely
,
deceiving
our
own
selves
,
and
the
more
we
know
of
our
Masters
will
,
the
more
stripes
it
will
cost
us
that
we
have
done
so
little
of
it
;
we
have
gathered
such
drosse
to
our
gold
,
that
it
will
ask
an
hot
fire
to
refine
us
.
God
in
favour
yet
forbeareth
us
,
expecting
our
repentance
:
and
there
is
no
hope
of
his
love
but
in
that
way
.
To
fast
and
mourne
for
a
day
,
to
ask
God
forgivenesse
,
to
promise
amendment
,
is
no
more
then
Ahab
may
do
,
and
it
may
spinne
out
the
time
,
and
put
off
judgement
for
a
while
.
But
plangere
commissa
,
to
bewail
sinnes
committed
,
is
but
a
part
of
repentance
,
and
it
hath
lost
the
labour
,
and
our
tears
shall
never
be
put
into
the
bottle
:
if
after
we
do
committere
plangenda
,
commit
sinnes
to
be
bewailed
.
Transgressions
,
iniquities
,
sinnes
;
these
are
our
disease
,
and
that
which
threatneth
it
mortall
,
is
our
dangerous
impenitencie
.
2.
What
remedie
?
Mercie
:
this
is
the
soveraigne
remedy
:
this
heals
all
diseases
:
but
some
few
drops
of
this
balme
will
not
do
it
here
.
David
knows
that
God
hath
sundry
vessels
of
this
wine
,
some
stronger
then
other
:
he
desireth
to
draw
of
the
strongest
,
and
for
quantity
he
desireth
the
multitude
,
a
great
measure
,
and
that
running
over
:
for
qualitie
,
his
tenderest
and
dearest
compassions
.
Those
that
are
extracted
and
distilled
to
the
height
of
strength
,
sinnes
of
ignorance
,
sinnes
of
infirmitie
and
weaknesse
:
sinnes
committed
with
reluctation
and
resistance
,
the
Fathers
have
called
veniall
,
because
a
small
measure
of
Gods
mercy
will
remove
them
and
their
punishment
:
but
studied
sinnes
acted
after
deliberation
,
and
practised
upon
advise
,
and
used
to
hide
and
shelter
other
sinnes
,
have
a
more
provoking
qualitie
in
them
to
kindle
the
wrath
of
God
,
a
worse
deserving
condition
to
draw
that
wrath
upon
us
.
David
needs
the
most
,
the
best
and
strongest
of
these
mercies
for
his
transgressions
.
Saint
Augustine
,
Attendis
contemptores
ut
corrigas
,
nescientes
ut
doce●●
,
confitentes
ut
ignoscas
:
Thou
observest
the
despisers
,
to
correct
them
;
the
ignorant
,
to
teach
them
;
the
confessours
of
sinne
,
to
pardon
them
.
Zacharie
calleth
these
mercies
that
he
beggeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bowels
of
the
mercy
of
our
God
.
Sicut
pater
miseretur
,
as
a
father
takes
pity
:
Christ
hath
given
us
a
full
example
of
such
a
Father
in
the
parable
of
the
prodigall
.
Look
how
high
the
heaven
is
above
the
earth
,
so
high
is
the
mercie
of
God
to
them
that
feare
him
:
that
is
nothing
in
comparison
:
for
mercie
cannot
be
numbred
.
This
is
that
which
boundeth
the
waters
of
the
Sea
,
that
they
do
not
return
to
drown
the
earth
.
This
keepeth
his
fire
and
brimstone
bound
up
,
that
it
falleth
not
upon
our
Cities
and
Towns
,
our
persons
,
and
cattell
,
to
consume
them
.
This
locketh
up
the
earth
underneath
us
,
that
it
doth
not
open
the
mouth
to
swallow
us
up
quick
.
This
keepeth
the
key
of
his
treasures
of
judgements
,
that
they
cannot
come
abroad
to
destroy
and
consume
the
world
,
as
Jeremy
saith
:
The
mercy
of
God
is
called
our
mercy
,
for
God
hath
no
occasion
to
use
his
mercy
any
where
else
but
among
the
sonnes
of
men
.
The
Angels
that
sinned
are
not
capable
of
it
.
The
Angels
that
stand
in
their
first
estate
never
came
to
miserie
,
and
they
stand
by
the
providence
and
love
of
God
.
But
sinfull
man
maketh
God
called
mercifull
,
and
he
putteth
him
to
his
multitude
of
tender
compassions
.
This
is
the
rock
of
our
refuge
,
our
strong
Citie
of
refuge
against
the
pursuer
,
it
is
our
hiding
place
.
In
nothing
doth
God
comfort
us
more
.
Therefore
be
ye
merciful
with
this
sicut
:
Sicut
pater
vester
coelestis
:
as
your
heavenly
Father
.
There
is
nothing
that
flattereth
sinne
more
,
and
that
giveth
it
growth
and
vegetation
amongst
us
,
then
the
overweening
of
this
mercie
.
Every
wicked
man
can
say
,
God
hath
multitude
of
tender
compassions
:
and
his
mercies
are
more
then
my
sinnes
:
it
is
true
.
But
what
interest
such
a
one
may
have
in
those
mercies
,
he
little
considereth
.
For
with
the
Lord
is
mercie
,
that
he
may
be
feared
:
and
that
a
sinner
may
apply
himself
not
to
continue
in
his
finne
presuming
upon
it
,
but
for
sake
it
beleeving
it
:
for
he
that
confesseth
and
for
saketh
his
sinne
shall
have
this
mercie
.
Let
us
therefore
begin
with
David
at
Confitebor
contra
me
,
I
will
confesse
against
my self
,
and
say
:
Peccavi
contra
Dominum
,
I
have
sinned
against
the
Lord
:
with
a
conscience
of
our
sinnes
,
and
a
sense
both
of
the
pollution
of
them
within
our selues
,
and
of
the
provocation
of
Gods
due
displeasure
against
us
for
them
.
Then
it
will
be
in
season
to
call
for
mercie
.
But
if
we
over-weene
our
own
integritie
,
as
some
justiciaries
do
:
Sani
non
egent
medico
:
the
whole
need
no
Physitian
:
or
if
we
sinne
on
in
confidence
of
mercy
at
last
:
We
shall
finde
that
God
sitteth
in
his
throne
,
and
judgeth
uprightly
;
and
that
the
ungodly
shall
not
stand
in
judgement
,
nor
sinners
in
the
congregation
of
the
righteous
.
For
the
Lord
knoweth
the
way
of
the
just
:
but
the
way
of
the
ungodly
shall
perish
.
3.
What
effect
he
desireth
of
these
mercies
?
This
is
varied
in
phrase
,
for
he
is
passionate
,
and
exceeding
earnest
with
God
,
and
plieth
him
with
strong
cries
and
supplications
.
-
1.
To
blot
out
his
transgressions
.
-
2.
To
wash
him
throughly
.
-
3.
To
cleanse
him
.
1.
The
blotting
out
of
his
transgressions
,
hath
reference
to
the
books
of
God
,
wherein
all
our
transgressions
are
recorded
.
-
1.
The
book
of
Gods
remembrance
.
-
2.
The
book
of
our
conscience
.
1.
The
book
of
Gods
remembrance
.
God
is
a
Seer
,
and
there
is
nothing
hid
from
his
eye
:
and
he
doth
consider
the
sonnes
of
men
:
his
eyes
are
upon
all
his
wayes
.
There
is
not
a
thought
in
our
hearts
,
but
he
knoweth
it
long
before
we
our selues
know
it
.
As
he
seeth
,
so
he
remembreth
,
and
that
we
call
his
book
of
accounts
,
wherein
he
recordeth
all
that
is
said
,
done
or
thought
:
that
he
may
judge
us
according
to
all
that
is
registred
in
that
book
whether
it
be
good
or
evill
.
He
is
said
to
blot
us
out
of
that
book
,
when
our
true
repentance
,
and
his
free
pardon
hath
removed
our
iniquity
from
us
.
Two
Doctrines
arise
from
hence
.
-
1.
One
of
terrour
:
all
our
sinnes
are
booked
and
kept
upon
record
.
-
2.
Another
of
comfort
:
they
may
be
blotted
out
thence
.
1.
Doctr.
Knowing
the
terrour
of
the
Lord
,
we
must
be
wariehow
we
sinne
against
him
;
for
though
we
love
sinne
,
he
hateth
it
.
He
is
a
God
that
loveth
not
wickednesse
,
neither
shall
any
evill
dwell
with
him
.
Though
we
sleight
sinne
,
and
passe
it
over
gainsomely
and
pleasantly
;
yet
he
taketh
it
to
heart
,
and
recordeth
it
,
that
he
may
be
able
to
set
all
our
sinnes
in
order
before
us
,
when
time
comes
.
This
is
a
black
book
,
and
it
will
be
a
fearfull
and
shamefull
thing
to
behold
all
our
sinnes
inventoried
together
.
All
our
idle
words
,
vain
,
lascivious
,
malitious
,
false
,
slanderous
speeches
:
all
our
loose
thoughts
;
all
our
vast
and
unlawfull
desires
,
all
our
ungodly
works
done
;
all
the
good
duties
omitted
;
all
the
evils
we
would
have
done
;
all
the
imaginations
of
the
thoughts
of
our
hearts
:
are
not
all
these
things
written
in
his
book
?
We
may
conceive
it
by
this
.
David
hath
the
honourable
memory
of
walking
in
all
the
wayes
of
God
alwayes
,
save
onely
in
the
matter
of
Uriah
the
Hittite
.
That
matter
is
recorded
in
this
living
book
of
holy
Scripture
:
so
are
many
of
the
infirmities
of
his
holy
ones
:
chiefly
for
terrour
of
his
children
,
that
they
might
feare
to
sinne
against
him
,
who
keepeth
so
exact
a
score
of
all
our
transgressions
.
These
are
called
debts
,
and
God
our
creditour
keeps
his
debt-book
very
perfect
.
The
Steward
in
the
parable
called
his
Masters
debtors
:
they
could
tell
every
man
what
he
owed
:
but
who
knoweth
how
often
he
hath
offended
?
We
have
no
hope
to
pay
these
debts
:
and
therefore
we
desire
mercy
to
blot
them
out
of
the
book
.
And
if
we
look
back
upon
the
transgressions
of
our
whole
life
,
we
shall
see
need
not
onely
of
the
loving
kindnesse
of
the
Lord
;
but
of
the
multitude
of
his
tenderest
compassions
.
2.
Another
book
is
the
book
of
our
Conscience
:
this
also
keepeth
a
record
against
us
.
It
was
called
of
old
,
our
inwit
;
for
though
our
appetite
and
witbe
so
corrupt
that
the
deceivable
lusts
of
the
flesh
do
often
transport
us
to
Gods
offence
:
yet
our
understanding
,
and
reason
,
and
memorie
,
informe
our
conscience
of
our
sinnes
,
and
that
booketh
them
.
This
book
is
not
so
exactly
kept
as
the
other
,
because
-
1.
Many
sinnes
passe
us
,
which
we
are
not
aware
of
.
-
2.
Many
thoughts
,
words
,
and
works
escape
us
,
which
we
think
to
be
no
sinnes
,
our
consciences
not
being
rightly
informed
.
-
3.
Many
sinnes
our
memory
doth
not
retein
,
which
should
give
in
evidence
to
our
conscience
against
us
.
-
4.
The
conscience
it self
may
be
corrupted
,
benummed
,
seared
,
and
so
many
foule
deeds
may
escape
unrecorded
.
Yet
for
all
this
,
if
we
had
no
other
book
opened
against
us
to
convince
us
of
sinne
but
this
:
This
alone
would
call
us
guilty
,
and
expose
us
to
wrath
.
David
sueth
to
have
his
transgressions
blotted
out
of
both
these
books
.
For
if
the
tender
mercies
of
God
should
blot
his
book
,
and
the
book
of
our
conscience
remaine
against
us
,
we
should
live
upon
the
rack
in
a
perpetuall
torture
,
our
spirit
wounded
within
us
.
It
is
well
observed
of
Cardinall
Bellarmine
,
Sciebat
David
ex
actione
peccati
relinqui
in
anim●
reatum
mortis
aeternae
:
David
knew
that
by
the
acting
of
sinne
,
in
his
soul
was
left
the
guilt
deserving
eternall
death
.
You
may
discerne
the
convulsions
and
strong
cramps
of
the
soul
for
sinne
in
David
.
There
is
no
rest
in
my
bones
because
of
my
sinne
.
So
long
as
we
live
in
sinne
we
feele
not
the
pain
of
For
a
sinner
during
his
impenitencie
is
as
a
man
besides
himself
:
but
reversus
ad
se
,
returning
to
himself
,
then
he
bethinketh
in
what
case
he
stands
before
God
.
Demersus
in
profundo
,
drowned
in
the
deep
,
the
Sea
above
him
seems
not
heavy
.
Elementa
in
loco
non
ponderant
:
Elements
in
their
places
are
not
heavy
.
But
take
him
from
his
sinne
a
little
,
and
set
them
within
an
optique
distance
,
that
he
may
see
them
:
he
will
both
see
the
in
numberablenesse
,
and
feel
the
heavinesse
of
them
.
We
beleeve
a
day
of
judgement
designed
and
ordained
of
God
for
a
severe
audit
of
all
our
sinnes
.
We
are
in
that
day
judged
by
both
these
books
of
Gods
remembrance
,
and
of
our
own
conscience
.
For
so
we
shall
be
our
own
judges
:
and
there
can
be
no
hope
for
such
as
have
these
books
opened
against
them
.
God
cannot
forget
.
Our
conscience
cannot
but
accuse
,
so
that
we
are
all
children
of
wrath
,
and
in
a
state
of
condemnation
.
The
judge
may
say
,
Quid
opus
est
testibus
?
What
need
of
witnesses
?
for
the
least
,
one
of
these
legions
of
sinnes
that
we
are
guilty
of
hath
weight
enough
to
weigh
us
down
to
the
bottome
of
hell
.
All
these
will
make
the
pit
shut
her
mouth
upon
us
.
2.
But
against
this
David
doth
shew
comfort
,
when
he
prayeth
to
have
his
transgressions
blotted
out
of
Gods
book
.
For
this
sheweth
that
there
is
a
way
out
of
the
danger
of
the
vengeance
to
come
.
The
book
wherein
all
our
debts
are
recorded
may
be
crost
,
and
the
offences
may
be
blotted
out
.
The
way
is
,
1.
The
justice
of
God
must
be
satisfied
,
our
debt
paied
:
for
God
can
neither
falsifie
his
truth
,
who
hath
threatned
sinne
with
vengeance
:
nor
satisfie
and
silence
his
justice
without
it
.
So
that
we
must
finde
Iesus
Christ
in
this
prayer
,
without
whom
there
is
no
acceptance
to
God
for
a
sinner
:
for
our
life
is
hid
with
God
in
Christ
;
we
appeare
in
our selves
no
other
but
dead
in
trespasses
and
sinnes
.
But
Christ
is
our
life
:
and
the
loving
kindnesse
that
David
prayeth
for
here
,
is
that
wherewith
God
so
loved
the
world
that
he
gave
his
onely
begotten
Sonne
,
that
we
might
not
perish
,
but
have
everlasting
life
.
And
the
tender
mercies
which
he
craveth
,
are
those
of
which
Zachary
doth
speak
:
Through
the
tender
mercie
of
our
God
,
whereby
the
day
spring
from
on
high
hath
visited
us
.
To
give
light
to
them
that
sit
in
darknesse
,
and
in
the
shadow
of
death
:
and
to
guide
our
feet
into
the
way
of
peace
.
Here
is
Via
lactea
,
the
milkie
way
,
the
very
way
of
salvation
:
for
the
tender
mercies
of
God
give
not
onely
light
of
comfort
to
cheare
our
hearts
;
but
light
of
direction
also
,
to
guide
our
wayes
,
and
that
is
the
blotting
away
our
repented
sinnes
.
2.
Another
phrase
followeth
,
which
sheweth
how
this
foule
record
may
be
blotted
out
of
Gods
Tables
.
VERSE
2.
Wash
me
throughly
from
mine
Iniquitie
▪
THis
shews
that
Iniquitie
is
a
foule
and
defiling
So
foule
as
no
washing
will
do
it
,
but
Lava
tu
,
wash
thou
.
So
foule
,
as
it
will
need
his
washing
1.
Lava
,
Wash
.
His
calling
for
so
much
mercy
sheweth
his
fear
of
iniquitie
:
his
calling
for
all
this
washing
sheweth
his
shame
of
it
.
He
doth
not
desire
to
have
it
hidden
from
sight
,
but
quite
removed
.
Not
removed
onely
from
the
book
of
Gods
remembrance
;
but
washt
out
of
the
book
of
his
own
conscience
also
.
Sinne
is
of
that
foule
nature
,
that
it
defileth
the
conscience
of
a
man
,
and
maketh
him
uncleane
.
I
think
no
man
will
denie
but
David
notwithstanding
this
sinne
,
was
a
regenerate
man
.
For
even
this
Psalme
which
confesseth
this
uncleannes●e
in
him
is
part
of
holy
Scripture
:
and
the
penne-men
of
Scripture
were
all
holy
,
and
wrote
as
they
were
guided
by
the
Spirit
of
God
.
He
seeth
and
confesseth
a
pollution
,
and
would
faine
be
quit
of
it
.
Yet
some
of
late
have
so
cleared
a
regenerate
man
from
all
sinne
,
that
they
say
,
God
can
finde
no
sinne
at
all
in
them
.
It
is
true
,
that
God
seeth
no
iniquitie
in
his
elect
,
to
condemne
them
for
it
:
for
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
But
then
they
walk
not
after
the
flesh
,
but
after
the
Spirit
.
But
if
any
of
the
elect
turn
out
of
the
way
for
a
time
to
walk
after
the
flesh
,
as
David
here
did
:
he
seeth
that
sinne
,
he
hateth
it
,
he
punisheth
them
for
it
,
and
till
he
hath
washt
them
from
it
,
they
remain
defiled
with
it
.
Therefore
they
pray
to
be
washt
.
Naaman
for
a
leprosie
in
the
body
,
must
wash
in
Iordane
.
Sinne
is
the
leprosie
of
the
soul
:
and
as
the
bodily
leprosie
did
defile
the
person
that
had
it
,
the
clothes
that
he
wore
,
the
bed
that
he
lay
upon
,
the
very
wals
of
the
house
where
he
remained
,
that
all
must
be
purged
,
and
it
cast
him
that
had
it
out
of
the
camp
:
So
the
leprosie
of
sinne
maketh
all
things
unclean
within
and
without
us
that
we
do
but
touch
.
Whatsoever
the
unclean
person
toucheth
,
This
is
the
cause
of
the
groning
of
the
creature
:
for
though
it
hath
gone
the
way
of
the
creation
from
the
beginning
,
yet
it
is
become
subject
to
vanitie
by
the
pollution
of
our
sinnes
:
and
our
iniquitie
reacheth
to
the
heavens
,
it
defileth
the
celestiall
bodies
above
us
,
and
the
earth
beneath
us
,
because
these
have
been
aiding
and
assisting
to
us
in
our
sinnes
;
not
of
any
evill
disposition
in
themselues
,
but
by
our
abuse
of
them
to
Gods
dishonour
.
All
this
presseth
a
necessitie
of
our
continuall
washing
:
both
for
the
defiling
which
is
within
us
,
and
for
the
pollution
that
cometh
from
us
.
We
must
hate
the
garment
that
is
spotted
with
the
flesh
.
This
made
David
desire
to
be
washt
throughly
.
Multiplica
lavare
,
multiply
to
wash
,
some
do
render
it
:
others
,
Amplius
lava
,
wash
me
more
,
as
Peter
,
Not
my
feet
onely
,
but
my
hands
and
my
head
.
Naaman
must
wash
seven
times
in
Iordane
,
to
put
off
his
bodily
leprosie
.
Sinne
which
is
the
leprosie
of
the
soul
cleaveth
so
close
to
us
,
that
we
had
need
of
an
often
and
a
scouring
lather
to
rinse
our
defiled
souls
.
For
as
to
the
pure
all
things
are
pure
:
So
to
them
that
are
defiled
is
nothing
Beloved
,
diseases
are
never
so
painfull
to
us
,
as
when
we
are
put
to
it
,
to
take
much
physick
for
them
.
For
for
the
time
,
the
physick
is
more
painfull
then
the
disease
:
violent
purgings
,
strong
vomits
,
languishing
sweats
,
bleeding
,
bitter
pils
,
and
potions
,
unpleasing
dyet
:
yet
great
diseases
ask
a
suffering
of
all
these
for
health
.
But
in
a
dangerous
disease
,
we
call
upon
our
Physitian
not
to
spare
us
,
so
he
recover
us
.
Ths
is
it
in
the
state
of
our
diseased
souls
,
we
must
take
strong
physick
to
remove
violent
and
dangerous
diseases
.
David
describing
his
sinne
,
saith
;
My
wounds
stink
,
and
are
corrupt
:
Do
you
know
the
pain
of
washing
such
Beloved
,
let
me
tell
you
that
Sathan
befooleth
us
with
many
false
pleasures
of
vanitie
,
which
make
these
wounds
in
our
souls
:
We
pay
deare
for
them
,
when
we
come
to
this
washing
.
And
he
that
considers
it
well
,
will
know
the
terrour
of
the
Lord
,
and
be
afraid
to
give
way
to
temptations
that
may
put
him
to
the
pain
of
repentance
.
It
is
true
that
nothing
in
this
world
is
so
painfull
as
true
repentance
.
It
is
called
mortification
,
killing
the
old
man
:
not
every
kinde
of
death
,
crucifie
the
flesh
,
Mors
l●nt●
,
violenta
,
dedecorosa
:
a
death
slow
,
violent
,
disgracefull
.
It
is
called
the
breaking
of
the
heart
:
the
renting
and
t●aring
of
it
in
peeces
.
It
is
sackcloth
for
clothing
▪
baldnesse
for
beauty
:
it
is
Amaritudo
animae
,
the
bitter
ness●
of
soul
.
Yet
for
all
this
,
Multiplica
lavare
,
multiply
to
wash
.
I●
drosse
be
mingled
with
our
gold
,
it
will
ask
an
hot
fire
to
purge
it
out
,
and
that
is
repentance
.
Behold
Niniveh
doing
penance
for
her
sinnes
.
The
King
Job
in
cinere
,
in
ashes
:
dust
to
dust
.
Thus
the
sinne
of
pride
doth
penance
,
in
coming
down
and
abusing
themselves
.
The
sinne
of
vanitie
in
apparrell
doth
penance
in
sackcloth
.
The
sinne
of
delicacie
and
nicenesse
:
in
a
seat
of
ashes
.
The
sinne
of
drunkennesse
and
gluttony
,
in
fasting
:
not
bread
,
not
water
.
The
sinne
of
contempt
and
scorne
of
one
another
,
doth
penance
in
an
equality
of
like
condition
:
behold
and
see
which
is
the
King
,
which
is
the
Subject
;
nay
,
which
is
the
man
,
which
is
the
beast
,
all
in
one
Liverie
of
sorrow
and
shame
,
all
in
sackcloth
.
Yet
let
me
use
the
words
of
our
Saviour
of
this
sight
:
Solomon
in
all
his
glorious
royalty
was
not
apparreled
like
one
of
these
.
Never
did
Niniveh
shew
fairer
in
the
eyes
of
heaven
then
this
day
:
never
was
Nineveh
so
throughly
washt
,
never
so
cleane
.
Me
thinks
I
heare
the
voyce
of
God
,
saying
,
as
of
Ahab
,
so
much
rather
so
,
of
Niniveh
.
Seest
thou
how
Niniveh
humbleth
it self
before
me
?
It
was
a
day
of
Ninivehs
Reg
▪
2●
.
29.
purification
:
and
God
was
appeased
,
the
doome
of
her
destruction
gratiously
reversed
.
David
himself
in
this
storie
feeling
the
hand
of
God
upon
him
in
the
visitation
of
his
childe
refused
his
bed
,
laid
him
down
on
the
earth
,
would
not
wash
,
or
anoint
,
or
change
garments
,
refused
to
eat
his
bread
.
We
visit
the
Courts
of
Princes
in
our
bravest
trimme
.
We
finde
the
face
and
favour
of
God
soonest
in
our
worst
clothes
,
and
meanest
accoutrements
.
All
this
is
thought
nothing
:
the
Penitent
saith
,
I
will
yet
be
more
vile
.
When
Benhadad
the
proud
provoker
of
King
Ahab
was
down
3
David
desireth
God
to
wash
him
:
for
the
truth
is
,
he
may
say
to
us
all
,
as
once
to
Peter
:
Nisi
ego
te
lavero
,
non
habebis
partem
mecum
:
Except
I
wash
thee
,
thou
shalt
have
no
part
in
me
.
David
saith
,
I
will
wash
my
hands
in
innocencie
:
and
Isaiah
biddeth
,
Wash
you
,
make
you
clean
.
The
work
of
our
purification
is
not
performed
throughly
:
but
in
the
concurrence
of
both
these
we
wash
our selves
in
our
true
repentance
:
God
washeth
us
in
his
gratious
pardon
.
Yet
even
in
our
repentance
God
doth
wash
us
too
:
for
he
giveth
both
the
grace
and
power
of
repentance
:
he
worketh
all
his
works
in
us
:
our
spirits
and
faculties
work
together
with
him
;
we
are
not
meerly
passives
in
our
own
washing
,
but
we
give
our
affections
and
desires
of
heart
to
it
,
we
offer
the
service
of
our
sighs
,
and
groans
,
and
tears
,
and
bring
our
bodies
in
subjection
.
The
Spirit
of
God
doth
not
all
it self
,
but
it
helpeth
our
Many
would
faine
cast
all
the
care
upon
God
of
their
washing
:
David
doth
his
best
,
and
craveth
here
but
Gods
assistance
.
For
we
must
not
sit
out
in
our
burthens
and
duties
,
we
cannot
exonerate
our selves
so
.
The
manner
how
God
worketh
this
lotion
in
us
is
,
1
By
his
word
:
so
Christ
,
Uos
mundi
est
is
propter
sermonem
quem
ego
locutus
sum
vobis
.
You
are
clean
,
by
the
word
which
I
have
spoken
unto
you
.
Saint
Augustine
sheweth
how
the
word
doth
cleanse
us
:
for
it
is
Verbum
fidei
,
docens
,
gignens
,
alens
fidem
:
the
word
of
faith
,
teaching
,
begetting
,
nourishing
faith
.
And
our
hearts
are
purged
by
that
faith
.
Verbum
lavat
non
quia
dicitur
,
sed
quia
creditur
:
The
word
washeth
,
not
because
it
is
spoken
,
but
because
it
is
beleeved
.
2
God
washeth
us
by
the
water
of
baptisme
,
which
is
therefore
called
,
the
Laver
of
our
new
birth
.
Which
though
it
be
received
but
once
in
our
life
,
as
the
Nicene
Creed
saith
:
I
beleeve
one
Baptisme
for
the
remission
of
sinnes
:
Yet
it
is
available
for
our
whole
life
,
and
the
vertue
of
it
extendeth
to
our
last
gaspe
thereof
.
The
Sacrament
of
Baptisme
is
for
our
new
birth
:
and
as
S.
Augustine
noteth
:
As
we
are
born
once
for
our
life
;
so
new
born
but
once
;
For
the
Lords
Supper
is
renewed
being
for
nutrition
:
But
the
gift
of
God
is
without
repentance
.
David
needed
not
a
new
circumcision
after
his
fall
:
his
repentance
renewed
the
vertue
and
power
thereof
.
3
We
are
of
Gods
washing
by
the
faith
of
Christ
in
his
bloud
,
which
cleanseth
us
throughly
from
all
sinnes
.
That
is
the
true
and
perfect
lavatorie
,
the
fountain
which
God
set
open
to
the
house
of
David
,
and
the
inhabitants
of
Ierusalem
,
that
is
,
to
the
whole
Church
of
God
,
for
sinne
,
and
for
uncleannesse
.
For
,
He
gave
himself
for
us
,
that
he
might
redeeme
us
from
3
Cleanse
me
.
See
how
fervent
David
is
in
his
prayer
,
he
reneweth
the
same
petition
for
his
purification
:
he
hath
but
changed
the
phrase
,
the
suit
is
the
same
it
was
,
to
be
washt
throughly
;
but
he
expresseth
it
to
the
effect
:
that
he
may
be
clean
.
Sinne
of
all
pollutions
is
the
foulest
,
it
maketh
uncleane
eyes
,
uncleane
hands
,
foule
feet
,
foule
consciences
.
A
little
washing
of
foule
hands
doth
but
foule
them
more
:
we
must
wash
till
we
be
clean
.
No
unclean
thing
shall
ever
enter
into
the
new
Ierusalem
.
So
soone
as
the
Angels
had
sinned
,
they
were
cast
out
of
Paradise
aloft
:
And
so
soone
as
Adam
had
sinned
,
he
was
cast
out
of
Paradise
below
.
So
soone
as
Cain
had
sinned
,
he
was
cast
out
of
the
presence
of
God
:
and
became
a
vagabond
on
the
face
of
the
earth
.
The
pure
in
heart
shall
see
God
:
who
Therefore
make
me
clean
:
wonder
not
that
David
is
so
importunate
with
God
for
his
full
purgation
from
his
sinne
,
being
so
sensible
of
the
danger
of
his
impuritie
.
For
the
reason
why
our
uncleannesse
remaineth
upon
us
unpurged
,
and
we
continue
untroubled
at
it
,
is
,
we
are
not
enough
sensible
of
the
foulnesse
that
defileth
us
,
or
the
danger
that
it
brings
along
with
it
.
Some
of
us
pretending
holinesse
can
be
well
content
,
and
can
pray
to
be
washt
:
but
we
affect
not
a
perfect
cleannesse
.
We
have
some
sinnes
that
bring
in
profit
:
as
usurie
,
symonie
,
bribery
,
fraud
,
lying
,
perjurie
,
and
such
like
.
Some
that
put
us
forward
in
the
world
:
as
ambition
,
pride
,
flatterie
,
&c.
Some
that
give
us
pleasure
and
delight
,
as
adultery
,
fornication
,
immoderate
eating
and
drinking
,
chambering
,
and
wantonnesse
,
&c.
Some
that
please
our
malitious
disposition
;
as
revenge
,
secret
in●idiations
,
cunning
under
minings
,
satanicall
libellings
,
and
wit-blasts
,
&c.
David
is
for
cleannesse
:
he
would
have
no
remaine
left
upon
his
conscience
of
any
unrepented
sinne
:
Wash
me
throughly
,
and
make
me
clean
.
It
is
true
penitence
to
forsake
and
abhorre
sinne
,
all
kinde
of
sinne
,
and
to
let
no
iniquitie
have
dominion
over
us
We
cannot
so
long
as
we
live
here
,
put
away
sinne
,
so
that
no
remaines
shall
annoy
us
.
If
we
can
quite
the
dominion
of
sinne
,
that
we
suffer
it
not
to
reigne
in
our
mortall
bodies
;
this
is
our
utter
most
.
And
so
long
as
sinne
dwelleth
in
us
not
a
received
inmate
,
but
a
violent
intruder
,
we
shall
finde
that
the
Spirit
of
God
will
aid
us
so
against
it
,
that
as
the
Spirit
in
us
doth
daily
grow
with
the
increasing
of
God
:
so
the
flesh
will
loose
ground
,
and
the
old
Adam
will
grow
weaker
and
weaker
.
Our
wounds
which
now
stink
and
are
corrupt
through
sinne
,
will
be
so
clean
washt
,
that
there
will
be
way
made
for
healing
of
them
up
.
Medicus
est
,
offer
ei
mercedem
:
Deus
est
,
offer
ei
sacrificium
.
Is
it
a
Physitian
?
offer
him
a
reward
:
is
it
God
?
offer
him
sacrifice
.
The
Prophet
hath
found
out
one
alter
in
this
Psalme
.
Cor
contritum
,
a
contrite
heart
.
VERSE
3.
For
I
acknowledge
my
transgressions
,
and
my
sinne
is
ever
before
me
.
2
HIs
confession
:
wherein
,
-
1.
He
at
large
,
and
in
a
generalitie
confesseth
his
sinnes
.
For
I
acknowledge
my
transgressions
.
-
2
He
sheweth
the
motive
to
this
confession
:
a
perpetuall
sight
of
his
sinnes
.
-
3
He
considereth
both
the
generalitie
of
his
sinnes
,
and
this
last
speciall
sinne
in
the
offence
by
it
given
.
-
4
He
recounteth
his
originall
sinne
,
the
fountain
of
his
corruption
.
-
5
To
aggravate
his
digression
,
he
compareth
himself
in
a
state
of
sinne
with
that
condition
which
God
exacteth
of
him
,
and
which
he
will
hereafter
work
in
him
.
1
His
confession
at
large
.
After
a
●ight
and
sense
of
sinne
in
the
work
of
repentance
,
confession
followeth
.
1
David
confessed
to
Nathan
,
sent
of
God
to
him
to
charge
him
with
his
sinne
:
and
that
authoritie
Christ
left
in
his
Church
in
the
new
Testament
with
the
Priests
therof
.
Whosoever
sinnes
you
remit
,
they
are
remitted
unto
them
:
absolution
is
not
rightly
administred
,
but
upon
a
faire
evidence
of
a
true
and
serious
repentance
;
Which
must
begin
at
confession
:
and
therefore
the
power
of
absolution
doth
suppose
a
duty
of
confession
.
The
abuse
of
confession
in
the
Church
of
Rome
hath
gotten
it
an
ill
name
,
some
of
them
having
many
times
corrupted
it
to
their
own
ends
to
ransack
the
consciences
of
men
,
and
to
romage
the
hearts
of
men
to
finde
how
they
may
serve
their
turns
.
Yet
was
it
an
holy
institution
in
the
intendment
thereof
,
that
a
man
should
often
survey
all
his
thoughts
,
and
words
,
and
actions
.
Censure
them
with
griefe
;
tremble
at
them
with
fear
;
confesse
them
with
shame
;
cure
them
with
good
counsell
;
expiate
them
with
some
revenge
;
extinguish
them
with
full
purpose
of
amendment
of
life
:
and
establish
their
hearts
with
some
healing
comforts
from
the
holy
Word
of
God
,
administred
as
cordials
from
our
souls
Physitians
.
But
as
Auricular
Confession
hath
been
sometimes
practised
,
it
is
a
kinde
of
encouragement
to
sinne
:
for
beleeving
,
as
some
do
,
that
their
confession
,
and
penance
,
and
absolution
doth
wash
them
throughly
from
all
their
iniquities
,
and
cleanse
them
from
all
sinne
:
They
spare
not
to
commit
all
kindes
of
sinne
in
trust
of
this
remedie
,
making
the
remedie
of
sinne
a
provocation
to
sinne
.
Like
those
mountebanks
,
that
in
sight
will
wound
themselves
,
to
shew
the
vertue
of
their
salve
,
and
drink
poyson
in
confidence
of
their
antidote
.
Penances
also
have
been
sometimes
so
easie
and
perfunctorious
,
as
they
may
make
a
sport
at
sinne
,
study
it
with
deliberation
,
practise
it
with
delight
,
and
expiate
it
at
short
warning
.
But
such
pardons
were
not
afoot
in
Davids
time
,
he
confesseth
to
Nathan
,
and
undergoeth
a
sore
penance
after
Nathan
had
absolved
him
.
Good
use
might
be
made
of
this
in
the
Church
.
If
a
true
Penitent
revealing
his
wounded
conscience
to
some
learned
and
godly
Physitian
of
his
soul
,
and
declaring
his
true
griefe
did
establish
his
repentant
heart
with
the
comfort
of
the
Word
,
and
receive
the
benefit
of
Gods
gracious
pardon
in
the
way
of
Gods
holy
ordinance
.
In
businesses
of
our
estate
we
may
heare
wise
men
speak
out
of
experience
,
and
reading
,
and
observation
:
but
it
is
safest
to
trust
such
whose
profession
and
practise
in
the
laws
may
give
us
more
full
satisfaction
in
all
our
doubts
.
In
diseases
of
the
body
,
reading
,
experience
,
and
observation
may
accommodate
men
unprofessed
to
speak
rationally
,
and
to
advise
wisely
:
but
health
is
a
deare
commoditie
;
they
do
most
safely
that
consult
the
learned
,
studied
,
and
practised
Physitian
:
he
is
the
likeliest
to
direct
for
our
good
.
In
the
occasions
of
the
soul
,
although
many
great
Scholars
have
profited
to
ability
to
informe
the
judgement
in
the
truth
,
to
convince
errour
,
to
instruct
and
comfort
:
yet
seeing
God
hath
ordained
some
in
his
Church
to
do
this
ex
officio
:
and
hath
sent
them
to
teach
,
to
baptise
,
to
commend
the
prayers
of
the
Church
to
him
,
to
absolve
penitents
:
our
using
of
their
ministery
in
these
things
is
strengthened
with
warrant
:
and
in
this
case
,
Nathans
absolution
is
as
good
as
on
Angels
.
2
We
finde
David
confessing
here
to
God
his
wickednesse
.
Nathan
hath
used
all
the
good
and
discreet
wayes
that
may
be
to
bring
David
to
a
sight
and
sense
of
his
sinne
.
1
He
shewed
him
his
sinne
in
a
parable
,
borrowing
another
person
to
represent
to
him
his
sinne
.
2
He
shewed
it
in
the
commemoration
of
Gods
manifold
favours
to
him
,
which
cannot
but
shew
,
that
God
had
better
deserved
of
him
then
to
be
answered
with
transgression
of
his
commandments
.
For
he
might
plead
,
Do
you
thus
unkindly
requite
my
love
!
2
He
came
to
the
point
,
and
opened
his
wounds
,
and
shewed
him
the
rottennesse
and
stench
of
them
in
an
hoc
fecisti
;
Thus
hast
thou
done
,
and
I
held
my
peace
all
this
while
.
3
He
revealeth
to
him
the
purpose
of
God
for
his
correction
,
by
a
severe
punishment
of
his
faults
divers
wayes
,
as
you
have
heard
.
This
made
him
cry
God
mercie
,
and
crave
aid
of
Gods
tender
compassions
to
wash
him
.
For
I
acknowledge
my
wickednesse
.
Which
teacheth
;
That
true
repentance
ariseth
from
a
knowing
,
and
beginneth
at
confessing
our
sinne
.
They
pray
but
faintly
and
weakly
for
mercy
to
wash
them
,
that
do
not
well
discerne
and
confesse
their
wickednesse
.
The
woman
of
Canaan
that
came
to
Christ
for
her
daughter
,
cries
loud
for
his
help
,
the
disciples
cannot
still
her
.
Blinde
Bartimeus
runnes
hard
,
and
cryes
lowd
for
his
sight
.
The
woman
with
the
issue
of
bloud
pressed
through
the
crowd
as
neare
as
she
could
to
Christ
,
to
touch
the
hemme
of
his
vesture
.
David
sometimes
cryed
,
till
his
throat
was
hoarse
.
Moses
prayed
till
his
hands
fell
.
All
that
feele
need
of
help
from
God
,
and
know
it
no
where
else
to
be
had
,
will
ply
him
heartily
,
and
give
him
no
rest
.
So
forceable
is
the
knowledge
of
our
sinnes
to
put
us
upon
God
in
importunate
e●●lagitations
of
mercy
.
Such
know
that
there
is
no
state
here
on
earth
so
unhappy
,
as
the
state
of
a
sinner
.
Let
us
never
hope
for
peace
in
our
conscience
or
favour
with
God
,
till
we
come
to
see
and
confesse
our
wickednesse
.
Oh
that
there
were
such
an
heart
of
piety
and
holy
zeale
as
to
search
and
try
our
own
wayes
,
and
to
detect
our
own
sinnes
,
as
we
have
hearts
of
malice
and
curiousitie
to
dive
into
the
transgressions
of
others
.
I
would
we
could
discerne
our
own
beams
as
clearly
,
as
we
see
the
motes
in
our
brothers
eye
.
I
acknowledge
my
wickednesse
,
I
search
no
further
.
Let
me
now
turn
your
eyes
upon
your
own
hearts
,
and
put
you
to
the
search
of
them
to
the
bottome
,
that
you
may
confesse
your
wickednesse
to
God
betweene
you
and
him
alone
.
For
wounds
must
be
searched
before
they
can
be
cured
.
And
then
shall
you
be
prepared
to
heare
the
story
of
Christs
bitter
passions
,
that
he
susteined
for
you
,
which
shall
shortly
be
recounted
to
you
out
of
the
Gospell
by
appointment
of
the
Church
.
There
you
shall
see
the
loving
kindnes
of
God
,
and
the
multitude
of
his
tender
compassions
:
you
shal
see
what
need
your
wounds
had
of
his
stripes
;
what
need
your
voluptuous
lives
had
of
his
dolorous
throws
and
pangs
:
what
need
your
crown
of
pride
had
of
his
crown
of
thornes
:
what
need
your
crying
sinnes
had
of
his
strong
prayers
and
supplications
:
what
need
your
deserved
curse
had
of
his
undeserved
crosse
.
If
all
tears
were
wiped
from
our
eyes
for
our selves
,
and
that
our
mouthes
were
filled
with
laughter
,
and
our
tongues
with
joy
;
yet
if
we
did
consider
in
what
liquour
we
were
washt
,
the
precious
bloud
of
a
Lambe
without
spot
:
Pilates
Ecce
homo
,
Behold
the
man
,
shewing
us
our
Redeemer
newly
come
from
his
cruell
whipping
,
his
pretious
body
,
the
glory
of
humanity
ploughed
up
with
scourges
into
deep
furrows
to
save
our
skinnes
whole
:
Uox
sanguinis
,
the
voyce
of
bloud
,
speaking
better
things
then
the
bloud
of
Abel
,
crying
for
our
purification
:
and
his
dying
plea
even
for
his
enemies
;
Father
,
forgive
them
,
for
they
know
not
what
they
do
.
These
and
a
thousand
more
considerable
passages
in
his
dolorous
passion
were
enough
,
to
turn
all
our
harps
into
mourning
,
and
all
our
organs
into
the
voice
of
them
that
weep
;
to
make
our
heads
fountains
of
tears
,
to
melt
us
into
passion
,
to
distill
us
into
spirit
of
compassion
,
for
him
that
payed
so
deare
for
our
souls
.
Sic
Deus
dilexit
mundum
,
misit
filium
suum
,
dedit
unigenitum
,
as
August
,
dedit
unicum
,
ut
non
esset
unicus
:
So
God
loved
the
world
.
He
sent
his
Sonne
.
He
gave
his
onely
begotten
Sonne
.
He
gave
his
onely
Sonne
,
that
he
might
not
be
his
onely
Sonne
.
And
in
the
manner
of
giving
,
Non
pepercit
filio
suo
:
he
spared
not
his
sonne
:
he
layd
upon
him
the
iniquitie
of
us
all
.
Will
you
finde
the
cause
of
all
this
?
the
roote
of
bitternesse
,
the
gall
and
wormwood
that
made
his
potion
so
corroding
?
Search
your
heart
for
sinne
,
and
wash
the
bloudy
wounds
of
your
Redeemer
in
a
bath
of
compassionate
tears
,
your
own
putrified
soars
in
a
bath
of
penitentiall
tears
.
And
as
Israel
brought
forth
Achan
,
and
put
him
in
sight
That
which
undoes
Religion
,
and
destroyes
the
fear
and
service
of
God
,
and
hindereth
our
repentance
,
and
evacuateth
all
our
acts
of
piety
:
that
which
maketh
the
word
to
us
a
dead
letter
,
that
which
weakeneth
the
power
of
our
Baptisme
,
and
maketh
the
Lords
Supper
an
eating
and
drinking
of
judgement
;
that
which
maketh
all
our
praises
of
God
a
sacrifice
of
fooles
;
that
which
turneth
all
our
prayers
into
sinne
,
and
transformeth
the
grace
of
God
into
wantonnesse
,
is
;
We
either
hide
our
sinne
out
of
sight
cautè
closely
,
Or
we
plead
,
Non
est
factum
,
not
our
deed
,
against
two
Or
we
put
on
some
honest
names
upon
our
dishonest
Or
we
face
out
our
sinnes
with
societie
,
as
drunkards
plead
they
do
no
other
then
is
done
in
Court
,
in
City
,
in
Countrey
,
and
amongst
all
sorts
and
degrees
of
men
these
times
;
adde
women
too
,
for
many
will
not
sit
out
in
a
fashion
.
And
if
we
reprove
such
,
they
regest
that
some
of
our selves
are
good
fellows
too
.
Here
the
proverbe
failes
,
The
more
the
merrier
:
when
they
go
in
the
wayes
of
death
.
Or
we
devolue
our
fault
upon
others
,
as
Adam
,
Mulier
quam
dedisti
:
the
woman
which
thou
gavest
me
.
It
falleth
upon
God
.
Vinum
quod
dedisti
inebriat
:
vestes
quas
dedisti
superbum
me
,
cibus
gulosum
,
&c.
The
wine
which
thou
hast
given
me
makes
me
drunken
;
the
clothes
thou
hast
given
me
make
me
proud
;
thy
meat
,
gluttonous
,
&c.
Some
proceed
further
,
the
full
growth
of
impudence
and
For
it
was
ever
in
fashion
in
the
world
,
and
will
be
;
that
they
which
do
wickedly
and
foolishly
,
shall
be
called
wicked
and
foolish
persons
.
I
conclude
with
Joshuahs
speech
to
Achan
:
My
sonne
,
give
I
pray
thee
glorie
to
the
Lord
God
of
Israel
,
and
make
confession
unto
him
:
tell
now
what
thou
hast
done
,
and
hide
it
not
.
He
that
hideth
his
sinne
shall
not
prosper
:
shame
and
feare
are
the
two
great
hinderances
of
confession
,
they
are
also
the
rods
of
sinne
.
These
should
rather
move
us
to
confession
and
repentance
:
for
repentance
removeth
them
both
:
ut
ante
.
And
my
sinne
is
ever
before
me
.
2
Here
is
a
great
motive
to
confession
:
for
David
found
his
sinne
troublesome
to
him
.
Sinne
is
taken
commonly
for
the
fault
,
and
so
our
fault
alwayes
in
sight
bringeth
shame
.
Sinne
is
also
taken
sometimes
for
the
punishment
,
and
that
in
our
sight
alwayes
bringeth
fear
.
It
must
needs
be
combersome
to
have
these
two
roddes
alwayes
lashing
of
us
:
shame
and
fear
.
Sinne
is
also
said
to
be
before
us
.
-
1
Either
in
the
eye
of
understanding
,
and
judgement
,
and
reason
,
knowing
and
disliking
it
.
-
2
Or
in
the
eye
of
our
conscience
pleading
guilty
to
it
.
And
this
is
ever
so
,
till
our
repentance
and
Gods
pardon
hath
removed
it
.
Our
first
parents
in
paradise
did
see
the
forbidden
fruit
:
-
1
That
it
was
good
for
food
.
-
2
It
was
a
desire
to
the
eyes
.
-
3
To
be
desired
to
make
one
wise
.
They
considered
not
that
the
eating
of
it
was
against
the
commandment
,
that
it
was
certain
death
to
eat
of
it
.
I
he
sinne
was
not
before
them
.
In
every
temptation
to
evill
,
and
commission
of
evill
,
there
is
a
pleasure
that
offereth
it self
to
the
eye
;
upon
that
our
yeelding
weaknesse
fastneth
.
That
is
ever
before
us
,
to
put
us
into
sinne
:
and
when
we
have
done
it
,
that
is
before
us
to
keep
us
from
repentance
.
That
was
it
that
corrupted
Davids
holinesse
,
at
first
to
sinne
,
and
that
held
him
so
long
impenitent
.
But
when
God
had
awaked
him
by
his
Prophet
,
then
the
pleasure
of
finne
ceased
,
and
the
shame
,
and
fear
,
and
sorrow
of
it
succeeded
:
then
was
his
sinne
ever
before
him
.
The
words
of
Davids
complaint
weigh
heavy
;
if
we
take
the
full
weight
of
every
one
of
them
,
they
amount
to
a
talent
of
lead
,
and
we
may
call
them
,
The
Burthen
of
David
.
-
1
Here
is
sinne
.
-
2
My
sinne
.
-
3
Coram
,
in
sight
.
-
4
Coram
me
,
before
me
.
-
5
Semper
,
ever
.
1
His
complaint
is
of
sinne
.
All
sinnes
are
not
alike
deadly
,
nor
all
of
equall
provocation
.
There
be
different
magnitudes
of
sinne
:
one
sinne
differeth
from
another
in
qualitie
:
Some
more
offensive
then
Some
in
quantity
of
number
hath
more
sinnes
retaining
Some
in
quantitie
of
dimension
greater
then
other
,
more
Some
in
quantitie
of
weight
heavier
,
and
more
incurving
and
slooping
towards
,
and
immerging
deeper
into
the
Some
in
quantitie
of
measure
,
more
filling
,
and
more
Some
in
the
seed
of
concupiscence
;
some
in
the
root
of
delight
;
some
in
the
blade
of
consent
;
some
in
the
eare
of
perpetration
;
some
in
the
full
growth
and
ripenesse
of
custome
;
some
shedding
&
self-sowing
by
defence
and
justification
of
it
,
and
by
publique
profession
and
maintenance
.
When
Sathan
would
strike
us
with
a
fiery
dart
,
he
will
shew
us
our
sinne
at
the
worst
.
In
confession
of
sinnes
to
God
we
must
consider
,
that
we
are
in
his
eye
to
whom
all
things
are
manifest
;
from
whom
no
thing
can
be
concealed
:
and
therefore
there
is
no
slubbering
or
mincing
our
confession
.
We
must
confesse
all
,
as
we
desire
to
be
made
clean
from
all
:
let
us
be
as
particular
as
we
can
in
the
enumeration
of
our
sinnes
.
And
because
our
memorie
may
fail
us
in
particularities
,
let
us
help
it
with
opening
before
God
:
our
Corpus
peccati
,
body
of
sinne
.
So
I
understand
here
,
my
sinne
,
that
is
,
Corpus
peccati
,
the
body
of
sinne
,
in
the
grosse
summe
is
ever
before
me
.
David
doth
come
to
particular
sinnes
after
in
his
confession
.
This
peccatum
,
sinne
,
is
that
corruption
of
nature
,
which
is
ever
striving
against
the
Law
:
that
flesh
which
is
ever
rebelling
against
the
Spirit
,
that
old
man
which
is
corrupt
according
to
the
deceiveable
lusts
of
the
flesh
.
The
bed
of
sinne
in
us
,
the
stool
of
wickednesse
,
the
throne
of
Sathan
,
the
remnants
of
sinne
,
which
abide
even
in
the
regenerate
;
upon
which
S.
Paul
complaineth
so
much
.
I
know
that
in
me
,
that
is
in
my
flesh
,
is
no
good
thing
.
And
this
he
chargeth
with
all
his
aberrations
from
the
way
of
God
:
law
.
Not
I
:
that
is
my
regenerate
part
:
but
sinne
in
me
,
that
is
,
my
naturall
corruption
not
yet
mortified
:
my
flesh
not
yet
brought
in
subjection
to
the
law
and
will
of
my
God
.
2
Meum
,
my
.
David
owneth
his
sinne
,
and
confesseth
it
his
own
.
Here
is
our
natural
wealth
,
what
can
we
call
our
own
but
sinne
?
Our
food
and
rayment
,
the
necessaries
of
life
,
are
borrowings
.
We
came
hungrie
and
naked
into
the
world
,
we
brought
none
of
these
with
us
,
and
we
deserved
none
of
them
here
.
Our
sinne
came
with
us
,
as
David
after
confesseth
.
We
have
right
of
inheritance
in
sinne
,
taking
it
by
traduction
and
transmission
from
our
parents
:
we
have
right
of
possession
.
So
Job
:
Thou
makest
me
to
possesse
the
We
plead
ancient
custome
and
prescription
for
sinne
:
for
we
were
never
without
it
,
since
we
first
came
into
the
world
.
Peccatum
meum
,
my
sinne
,
is
Davids
griefe
▪
David
in
piety
to
God
,
and
in
charitie
to
his
neighbour
,
did
mourn
and
weep
rivers
of
waters
for
them
that
kept
not
the
law
.
But
other
mens
sinnes
are
not
put
upon
his
account
,
and
require
not
his
repentance
,
except
they
were
committed
by
his
counsell
,
example
,
or
approbation
.
He
is
now
to
declare
his
repentance
that
extendeth
no
further
then
to
peccatum
meum
,
my
sinne
.
This
may
aggravate
a
sinne
much
:
for
as
is
the
person
,
so
is
the
sinne
:
here
,
Meum
,
my
,
toucheth
the
person
of
the
offender
:
Nehemiah
urgeth
,
Should
such
a
man
as
I
flie
?
David
was
a
person
;
take
him
not
beyond
his
private
estate
,
as
the
yonger
sonne
of
I
shal
:
favoured
by
God
,
defended
from
the
Lyon
,
the
Beare
;
from
Goliah
,
from
the
Philistines
,
from
Saul
,
and
from
all
his
enemies
.
Adams
sinne
which
many
sleight
as
no
great
matter
to
draw
such
a
judgement
upon
all
flesh
,
was
the
greatest
sinne
that
ever
was
committed
by
man
in
respect
of
the
person
.
For
being
in
a
state
of
innocencie
,
and
having
free-will
to
do
good
,
and
in
the
fresh
glory
of
his
creation
,
and
in
the
fulnesse
of
his
makers
image
;
and
in
the
fatnesse
of
the
earth
:
the
fitnesse
of
an
help
meet
for
him
:
amounting
to
,
what
could
I
have
done
more
that
I
have
not
done
?
his
trespasse
was
prodigious
,
nefarious
,
abhominable
.
To
defile
his
holinesse
;
to
benight
his
wisedome
,
to
corrupt
his
goodnesse
,
to
evacuate
his
righteousnesse
,
to
forget
his
happinesse
:
and
to
see
God
for
a
fruit
:
having
paradise
before
him
,
and
all
the
fruit
at
his
service
:
his
sinne
was
infectious
,
it
did
not
onely
vitiate
and
deflowre
his
person
,
it
also
impoysoned
the
fountain
of
bloud
,
which
was
to
propagate
,
a
posterity
to
fill
the
earth
.
We
know
that
peccatum
meum
,
my
sinne
,
the
sinne
of
the
Angels
that
fell
was
so
aggravated
by
the
consideration
of
their
persons
who
fell
,
that
God
cast
them
off
for
ever
,
and
reserveth
them
in
chains
of
darknesse
for
a
great
day
.
David
a
publique
person
,
a
king
,
Gods
king
;
Posui
Rege●
meum
super
montem
sacrum
meum
:
I
have
set
my
king
upon
my
holy
hill
of
Sion
.
Regis
ad
exemplum
,
&c.
David
an
holy
Prophet
:
vices
that
are
sleighted
in
common
persons
,
in
men
professed
holy
are
twise
themselves
,
and
Sathan
glorieth
more
in
the
corruption
of
a
Prophet
or
Minister
of
the
Word
,
then
in
many
common
men
▪
God
is
more
offended
,
and
the
Church
more
scandaled
.
Let
every
man
judge
his
sinne
by
consideration
of
himself
.
In
his
person
,
in
his
place
and
office
,
in
his
received
favours
from
God
.
Meum
,
my
,
will
so
make
great
weight
.
Meum
,
hath
speciall
reference
here
to
Davids
sinne
,
-
1
His
lust
upon
the
sight
of
beauty
.
-
2
His
adulterie
.
-
3
His
making
Vriah
drunk
.
-
4
His
corrupting
of
Joab
.
-
5
His
murther
of
Vriah
.
-
6
His
ten
moneths
impenitencie
.
This
is
peccatum
meum
,
my
sinne
.
Every
one
of
these
very
hainous
:
for
lust
,
adulterie
,
and
making
men
drunk
,
and
a
constant
or
rather
obstinate
impenitencie
.
These
be
sinnes
in
fashion
,
and
many
think
the
better
of
themselves
for
them
.
It
is
the
pride
of
many
to
boast
of
their
unchast
and
lascivious
lewdnesse
of
life
,
of
their
making
their
companions
drunk
,
and
no
sense
of
the
abuse
of
Gods
good
creatures
;
the
wrong
to
God
,
to
their
neighbour
,
to
their
own
bodies
,
thereby
exposed
to
diseases
.
Beloved
,
if
all
these
,
if
any
of
these
sinnes
belong
to
any
of
you
;
I
charge
you
not
:
let
your
consciences
save
me
the
labour
,
and
do
you
own
it
,
and
call
it
peccatum
meum
,
my
sinne
,
as
David
here
doth
.
Put
it
before
you
in
sight
,
and
confesse
it
to
God
,
that
you
may
finde
mercie
.
If
none
of
these
call
you
guilty
,
search
your
hearts
for
that
darling
sinne
,
Peccatum
meum
,
my
sinne
.
The
pleasant
,
the
profitable
sinne
,
that
reigneth
in
you
.
You
see
confession
spares
not
any
sinne
:
whatsoever
you
call
meum
,
mine
,
must
be
all
brought
forth
.
3
Coram
,
Before
.
This
sinne
was
now
come
before
,
as
August
▪
observeth
.
Sinne
is
behinde
our
backs
,
when
we
are
first
tempted
to
it
,
when
we
first
commit
it
.
Sathan
sheweth
the
pleasure
and
profit
of
sinne
,
but
he
concealeth
the
trespasse
and
the
danger
thereof
.
-
1
It
was
in
sight
of
God
from
the
first
motion
and
yeelding
to
it
.
-
2
It
was
in
sight
of
the
Devill
and
his
Angels
that
suggested
it
.
-
3
It
was
in
sight
of
those
agents
of
the
King
who
did
negotiate
it
.
-
4
It
was
in
sight
of
the
common
man
,
who
could
not
but
take
notice
of
it
.
-
5
It
was
in
sight
of
the
Church
,
Gods
faithfull
ones
,
who
were
much
scandalized
by
it
.
-
6
It
was
in
sight
of
the
enemies
of
God
,
who
thereby
took
great
occasion
to
blaspheme
the
name
of
God
,
and
his
Religion
.
-
7
It
was
in
sight
of
Nathan
,
Gods
holy
Prophet
,
who
was
sent
of
purpose
by
God
to
reprove
it
.
Nathan
charged
him
,
Thou
diddest
it
secretly
:
see
the
deceiveablenesse
of
Sathan
;
no
sinne
dare
look
the
light
in
the
face
:
Qui
male
agit
,
odit
lucem
:
He
that
doth
evill
,
hateth
the
light
.
One
of
the
greatest
encouragements
to
finne
is
an
hope
of
secrecie
,
and
therein
for
the
most
part
the
sinner
mis-carrieth
:
for
not
onely
God
,
which
hateth
the
sinne
,
but
Sathan
also
that
tempted
to
it
,
do
both
finde
means
to
bring
it
to
shame
.
Yet
the
heart
of
David
was
so
hardened
,
and
his
conscience
so
blinded
with
the
pleasure
of
sinne
,
that
he
felt
no
remorse
of
it
.
Some
sinnes
are
much
more
hardly
repented
then
others
,
especially
those
sinnes
which
please
the
naturall
man
best
,
repented
hardest
.
4
Coram
me
,
Before
me
.
Now
at
last
his
sinne
is
come
to
the
light
of
his
own
understanding
,
to
the
sting
of
his
own
conscience
.
Now
he
sees
what
need
he
hath
of
mercy
,
Miserere
mei
Deus
,
&c.
Have
mercy
upon
me
O
God
.
Now
he
sees
what
commandments
he
hath
despised
,
as
Nathan
chargeth
him
.
Now
he
sees
what
offence
he
hath
given
to
God
,
to
his
Church
.
What
defiling
to
his
own
soul
and
body
;
what
danger
to
both
.
We
can
never
repent
heartily
till
we
come
to
this
:
and
we
are
very
loath
to
come
to
it
.
Now
David
seeth
his
sinne
clearly
,
the
whole
sinne
,
the
motives
,
the
means
,
the
acts
,
the
colours
,
and
conveyances
there
,
all
coram
me
,
before
me
.
Coram
populo
,
before
the
people
,
shame
to
him
:
Coram
Ecclesia
,
before
the
Church
,
griefe
to
them
:
Coram
inim●cis
,
before
the
enemies
,
joy
to
them
:
Coram
Deo
,
before
God
,
anger
against
him
:
Coram
Nathane
,
before
Nathan
,
a
chiding
.
But
if
any
hope
of
repentance
and
amendment
,
it
is
in
Peccatum
meum
coram
me
,
my
sinne
before
me
.
Here
is
the
distresse
of
a
sinner
,
he
never
discerneth
how
unhaphie
he
is
,
till
his
sinne
is
before
him
.
Excused
be
the
masks
of
sinne
:
pleasure
is
the
sweetning
of
sinne
:
secrecie
is
the
night
of
sinne
.
Remove
all
these
,
and
let
thy
sinne
appeare
naked
,
and
stript
of
this
shelter
:
Mulier
formosa
supernè
turpiter
atrum
desinet
:
The
fairest
womans
face
,
Foule
nether
parts
disgrace
.
How
quickly
could
David
see
his
own
sinne
in
another
person
in
the
parable
of
Nathan
?
It
was
ten
moneths
before
his
own
sinne
was
before
himself
.
We
are
very
blinde
to
behold
our
own
faults
:
yet
we
are
most
beholding
to
them
that
help
our
weak
sight
,
and
cleare
our
eyes
that
way
.
It
was
the
wish
of
a
well-minded
heathen
man
,
that
he
might
ever
dwell
either
by
a
true
friend
,
or
some
very
malitious
and
spightfull
enemy
,
because
either
love
or
malice
would
ever
tel
him
his
own
,
and
he
should
be
sure
to
know
his
faults
.
Christ
:
What
say
men
that
I
am
?
we
must
use
all
the
meanes
we
can
to
search
our
wounds
,
that
they
may
be
healed
.
To
know
our
disease
,
ut
curetur
,
it
is
S.
Gregor.
note
upon
this
Text
:
Ascendat
tribunal
mentis
suae
,
constituat
se
ante
se
:
Videat
foeditatem
suam
at
corrigat
,
ne
nolens
videat
&
erubescat
:
Let
him
ascend
the
tribunall
of
his
minde
,
and
place
himself
before
himself
:
let
him
see
his
foulnesse
to
correct
it
,
lest
against
his
will
he
see
it
,
and
be
ashamed
at
it
.
Some
put
all
their
vertues
before
themselves
:
as
the
Pharisee
;
he
gave
not
himself
an
ill
word
in
his
confession
.
I
am
not
like
other
men
,
I
fast
,
I
pay
tithes
:
I
give
almes
,
I
pray
,
&c.
The
poore
Publicane
could
not
see
any
good
Corn
within
his
field
it
was
so
over-grown
with
tares
.
Lord
be
mercifull
to
me
the
sinner
.
Great
persons
have
so
much
the
more
danger
from
sinne
,
because
they
have
so
many
flatterers
to
keep
their
vertues
ever
in
their
sight
,
or
to
lay
vertues
to
their
charge
that
they
have
no
right
too
.
And
so
few
Nathans
to
shew
them
their
sinnes
,
and
to
say
,
Tueshomo
,
thou
art
the
man
.
How
can
they
repent
,
when
their
sinne
is
yet
behinde
their
backs
,
and
no
body
dares
put
it
in
sight
?
Or
if
it
come
in
sight
,
there
may
be
fo●nd
law
to
make
it
good
.
Sinnes
when
they
are
grown
to
have
countenance
of
authority
,
and
strength
of
custome
to
establish
them
,
are
no
longer
sinnes
,
Leges
fiant
,
they
are
made
laws
.
And
time
cals
that
a
sinne
now
,
which
anon
is
a
singular
vertue
.
But
let
us
call
sinnes
and
vertues
by
their
proper
names
,
and
let
them
be
in
our
sight
,
and
we
shall
begge
the
grace
of
repentance
very
heartily
.
5
Sempe
▪
alwayes
.
Sinne
is
sweet
in
the
mouth
:
Job
speaks
of
hiding
it
under
the
tongue
;
but
in
the
stomacke
it
is
unwholsome
and
upbraiding
.
David
found
it
so
;
when
once
it
came
before
him
,
it
was
ever
in
his
sight
:
as
before
he
said
;
There
is
no
rest
in
my
bones
,
propter
p●ccatum
,
by
reason
of
my
sinne
.
Sometimes
he
thought
how
he
had
sinned
against
Vriah
a
faithfull
servant
in
defiling
his
bed
,
in
betraying
his
life
;
sometimes
how
he
sinned
against
his
own
●oul
and
body
,
in
defiling
it
with
the
flesh
:
Sometimes
how
he
had
sinned
against
Joab
,
to
make
him
an
instrument
of
injury
against
Vriah
,
to
defile
him
also
with
innocent
bloud
:
Sometimes
how
he
abused
the
good
creatures
of
God
,
to
make
Uriah
drunk
:
how
he
twice
wronged
the
honorable
state
of
matrimony
:
once
desiring
to
make
Vriahs
repaire
to
his
house
a
cover
for
his
sinne
:
and
when
that
failed
,
and
Vriah
was
slain
;
he
veiled
his
sinne
with
his
own
marriage
of
the
defiled
widow
:
alwayes
he
thought
how
he
had
sinned
against
God
This
case
of
David
is
a
lively
peece
describing
to
the
life
the
unrest
of
an
unquiet
conscience
overcharged
with
sinne
.
That
which
Poets
feigned
of
Furies
ever
disquieting
some
persons
;
was
nothing
else
,
as
Tully
found
and
applied
it
,
but
a
troubled
conscience
which
hath
no
peace
.
And
we
can
never
attain
to
peace
,
before
we
have
felt
the
sting
of
sinne
,
the
rigour
of
the
law
,
the
terrour
of
the
Lord
,
the
rods
and
scorpions
of
an
afflicted
and
unrestful
conscience
.
And
this
will
hold
till
our
repentance
&
Gods
pardon
sealeth
our
quietus
est
:
no
company
,
no
pleasure
,
no
comfort
will
help
this
,
no
such
sorrow
,
as
Animus
dolet
,
the
minde
is
sorrowfull
.
VERSE
4.
Against
thee
,
thee
onely
have
I
sinned
:
and
done
this
evill
in
thy
sight
.
3.
HIs
confession
expresseth
where
he
hath
given
offence
:
which
hath
two
parts
.
For
,
-
1
He
accuseth
himself
.
-
2
He
cleareth
almighty
God
.
1
In
his
self-accusation
.
-
1
Here
is
the
height
of
sinne
against
God
,
Tibisoli
,
&c.
Against
thee
onely
.
-
2
Here
is
the
boldnesse
of
his
sinne
▪
In
thy
sight
.
In
the
first
here
is
,
-
1
Ego
,
I
:
the
person
.
-
2
Peccavi
,
have
sinned
:
the
trespasse
.
-
3
Against
thee
,
Pars
laesa
,
the
party
offended
.
1
Ego
,
I
:
the
person
.
This
comes
in
still
:
for
it
maketh
weight
alwayes
in
the
confession
.
Some
charge
the
malevolent
aspects
of
their
starres
,
some
charge
Sathan
with
all
their
sinne
:
Others
have
other
put-offes
to
save
themselves
harmlesse
.
David
takes
all
upon
himself
,
his
own
corruption
;
his
own
rebell
flesh
:
his
unregenerate
part
,
his
old
Adam
did
it
.
Me
,
me
,
adsum
qui
feci
:
Here
,
here
I
am
that
did
it
.
I
whom
thou
tookest
from
following
the
ewes
great
with
lambe
:
whose
sheep-hooke
thou
hast
changed
for
a
Scepter
,
whose
sheep
for
thine
own
people
Israel
,
upon
whose
head
thou
hast
set
a
crown
of
pure
gold
.
I
whom
thou
diddest
lately
invest
in
the
full
Monarchie
of
thy
people
,
to
whom
thou
gavest
the
possession
of
Ierusalem
from
the
Iebusites
.
I
who
setled
peace
,
Religion
and
Courts
of
justice
in
Ierusalem
,
that
thou
mightest
be
served
and
honoured
:
and
I
would
faine
have
built
thee
an
house
there
.
Ego
,
I
,
to
whom
God
committed
the
trust
of
government
to
rule
others
,
the
trust
of
judgement
to
punish
others
,
as
King
,
over
his
inheritance
.
I
,
to
whom
God
committed
the
care
of
others
souls
to
guide
them
by
his
word
,
to
direct
them
by
good
counsell
,
to
allure
them
by
his
gratious
promises
to
terrifie
them
by
his
threatnings
:
as
the
Lords
holy
Prophet
.
I
who
both
wayes
as
King
and
Prophet
should
have
beene
an
example
of
holinesse
and
righteousnesse
to
all
Israel
.
Nathan
said
,
Tues
homo
,
thou
art
the
man
,
in
just
accusation
,
and
now
David
saith
,
Ego
sum
homo
,
I
am
the
man
:
in
humble
confession
.
Great
Princes
and
persons
in
eminent
ranke
can
take
it
upon
them
highly
in
termes
of
honour
:
then
ego
,
I
am
the
man
.
They
must
do
so
here
also
.
2
The
trespasse
,
Peccavi
,
I
have
sinned
:
David
ever
had
a
tender
conscience
for
sinne
:
he
never
slept
in
any
of
his
trespasses
so
long
before
or
after
,
as
in
this
.
For
when
he
Mine
iniquitie
is
greater
then
it
can
be
forgiven
.
Pharaoh
said
as
much
:
I
have
sinned
this
time
,
The
Lord
is
righteous
,
I
and
my
people
are
wicked
:
for
the
thunder
and
haile
mingled
with
fire
.
After
he
said
more
upon
the
judgement
of
the
locusts
,
I
Davids
peccavi
,
I
have
sinned
,
had
more
in
it
:
he
knew
his
sinne
fully
,
it
was
ever
before
him
.
And
he
was
more
troubled
with
his
fault
then
with
his
punishment
;
he
made
the
worst
of
it
:
yet
he
had
faith
in
the
loving
kindnesse
,
and
in
the
multitude
of
the
tender
compassions
of
God
,
he
had
the
spirit
of
supplications
,
and
prayed
fervently
.
His
first
suit
is
for
his
washing
,
and
his
strong
cries
are
like
them
of
the
Leper
to
Christ
:
Lord
,
that
I
may
be
clean
:
and
the
further
we
go
in
this
Psalme
,
the
more
pregnant
remonstrances
he
maketh
of
his
true
repentance
,
the
more
cleare
example
doth
he
give
for
ours
.
As
feare
shooke
him
,
and
as
shame
covered
his
face
:
so
faith
supported
him
,
and
prayer
to
God
sanctified
his
mortification
.
Such
a
peccavi
,
I
have
sinned
,
so
open
in
confession
without
,
so
stinging
with
compunction
within
,
so
quickened
by
a
lively
faith
,
so
winged
with
zealous
prayer
,
will
soone
finde
the
ready
way
to
the
throne
of
grace
,
and
finde
mercie
there
in
a
time
of
need
.
3
Parslaesa
,
the
party
offended
.
Here
the
spirit
of
David
is
troubled
,
he
is
full
of
passion
.
-
1
He
confesseth
the
wrong
done
to
God
:
Contra
te
,
against
thee
.
-
2
He
resumeth
it
with
a
duplication
,
Against
thee
.
-
3
He
putteth
it
home
with
a
soli
,
Tibi
,
tibi
soli
peccavi
:
Against
thee
,
thee
onely
have
I
sinned
.
1
Contra
te
,
Against
thee
.
That
is
the
sting
and
torment
,
the
rodde
and
scorpion
of
the
conscience
:
when
we
consider
that
our
trespasse
hath
beene
bent
and
aymed
against
God
.
Si
non
Jehova
pro
nobis
,
If
the
Lord
had
not
beene
on
our
side
,
is
Israels
word
,
we
had
perished
.
Auxilium
nostrum
à
Domino
:
O●r
help
is
from
the
Lord
;
In
his
favour
is
our
life
.
This
makes
every
wilfull
sinne
we
commit
mortall
,
because
it
trespasseth
the
majestie
of
God
:
therefore
no
sinne
in
this
nature
is
veniall
:
and
this
makes
every
sinne
of
infinite
merit
,
because
it
is
a
sinne
against
an
infinite
majestie
.
And
for
that
our
persons
are
finite
,
and
not
capable
of
infinite
punishment
;
there
is
no
way
to
satisfie
this
infinite
majestie
offended
,
but
by
eternity
of
punishment
.
This
appeares
in
this
sentence
,
Go
ye
cursed
into
everlasting
fire
:
The
smoke
of
their
torment
shall
arise
for
evermore
.
The
worme
never
dyeth
,
the
fire
never
goeth
out
.
We
have
many
great
motives
,
to
make
conscience
of
trespassing
against
this
majesty
of
God
.
-
1
For
the
good
that
he
is
.
-
2
For
the
good
that
he
doth
.
1
For
the
good
that
he
is
.
He
is
one
that
hateth
iniquitie
:
no
evill
shall
dwell
with
him
;
He
is
all
holinesse
,
and
righteousnesse
.
2
For
the
good
that
he
doth
.
-
1
He
is
our
faithfull
Creator
:
He
made
us
,
not
we
our selves
:
he
fashioned
us
in
the
wombe
,
he
kept
us
there
,
he
took
us
thence
.
-
2
We
came
naked
into
the
world
,
he
clothed
us
:
we
came
hungry
,
he
gives
us
daily
bread
:
we
came
ignorant
,
he
taught
us
:
weak
,
and
he
strengthened
us
:
unclean
,
and
he
washed
us
in
the
laver
of
regeneration
.
-
3
We
were
born
children
of
wrath
:
he
adopted
us
heires
of
grace
and
glory
,
and
redeemed
us
with
the
deare
cost
and
expense
of
his
Sonnes
bloud
.
-
4
He
is
the
preserver
of
men
,
he
giveth
us
spirituall
and
temporall
favours
,
His
loving
kindnesse
and
mercie
followeth
us
all
the
dayes
of
our
life
.
3
We
may
adde
,
for
the
evils
that
he
doth
.
For
is
there
any
evill
or
punishment
which
he
sendeth
not
?
He
is
velox
ultor
,
a
swift
revenger
;
and
his
right
hand
doth
finde
out
all
his
enemies
.
We
would
not
willingly
anger
a
person
that
hath
power
to
do
us
hurt
,
though
we
have
no
hope
that
he
will
ever
do
us
good
.
But
our
God
is
a
father
as
well
as
a
judge
,
and
with
him
is
mercy
that
he
may
be
feared
,
that
we
may
not
runne
our selves
upon
the
edge
of
his
sword
.
Let
us
consider
how
all
things
else
serve
him
but
we
onely
,
and
the
Angels
that
sinned
.
They
unhappied
their
estates
by
sinning
against
God
,
and
of
glorious
Angels
became
unclean
devils
:
there
is
no
part
of
the
work
of
Gods
hands
so
eternally
cast
away
,
reserved
in
chains
of
darknesse
for
the
judgement
of
the
last
day
.
We
had
a
way
opened
to
us
,
a
new
and
living
way
.
2
He
therefore
resumeth
this
,
against
thee
,
either
doubling
the
consideration
of
his
sinne
;
or
doubling
the
consideration
of
the
party
offended
by
it
:
both
which
shews
,
that
he
had
laid
it
to
heart
,
and
that
lay
heavy
upon
his
conscience
,
he
had
throughly
considered
against
whom
he
offended
.
We
cannot
think
too
much
of
it
,
we
cannot
confesse
it
too
often
,
we
cannot
deplore
it
too
bitterly
,
that
we
have
sinned
against
God
.
For
many
are
the
pressures
of
this
life
;
but
they
are
all
comforted
with
a
sure
refuge
to
God
.
He
is
our
help
in
trouble
:
Vana
salus
hominis
,
the
help
of
man
is
vaine
.
But
when
we
sinne
against
God
,
we
lop
the
tree
that
should
shelter
us
from
a
storme
.
We
undermine
the
tabernacle
of
our
dwelling
.
Whither
shall
we
go
for
our
healing
when
we
are
wounded
?
Whose
counsell
shall
we
aske
when
we
are
sick
?
Who
shall
feed
our
hunger
?
&c.
Who
shall
then
have
pitie
upon
thee
,
O
Ierusalem
?
or
who
3
He
putteth
it
home
,
Tibi
soli
peccavi
:
against
thee
alone
have
I
sinned
.
Some
question
is
made
,
how
David
can
say
,
Soli
,
Thee
alone
.
Did
not
he
offend
Vriah
in
defiling
his
bed
?
in
sending
for
him
to
colour
his
adultery
?
in
taking
him
home
,
under
a
pretence
of
entertainment
,
to
make
him
drunk
.
After
all
to
procure
his
death
,
did
he
not
sinne
against
Bathsheba
to
defile
her
?
Did
he
not
sinne
against
Joab
,
to
make
him
a
murtherer
?
Did
he
not
sinne
against
his
own
body
,
to
destroy
the
temple
of
the
Lord
,
and
to
defile
a
vessell
of
holinesse
with
uncleannesse
?
Did
he
not
trespasse
the
Church
which
was
ashamed
,
and
grieved
at
his
aberration
?
Did
he
not
trespasse
his
double
unction
of
King
and
Prophet
?
how
then
doth
he
say
;
Tibi
soli
,
against
thee
alone
?
Mr.
Calvin
doth
two
wayes
answer
this
question
.
1
That
he
had
done
this
sinfull
act
secretly
,
and
so
had
2
That
he
denyeth
not
the
full
extent
of
his
fault
;
but
The
full
extent
of
our
sinne
is
onely
against
God
.
Every
sinne
hath
a
branching
and
dispersion
,
like
so
many
brooks
running
into
one
maine
streame
,
all
empty
themselves
into
the
Sea
,
all
finally
wrong
,
God
.
Mr.
Calvin
addeth
his
own
judgement
,
Tibi
soli
,
against
Howsoever
,
the
secrecie
of
my
sinfull
acts
may
keep
it
out
of
sight
from
some
:
and
the
flatterie
of
others
may
cast
excuses
or
defences
upon
it
:
and
the
charity
of
others
may
like
Sem
and
Japhet
,
cast
a
garment
upon
it
to
hide
it
:
may
connive
at
it
,
or
pardon
it
:
To
thee
I
have
sinned
:
thou
doest
know
it
,
and
it
appeares
onely
to
thee
in
the
full
and
true
proportion
,
I
cannot
hide
it
from
thee
.
This
also
may
be
well
received
.
He
addeth
;
that
he
nameth
God
onely
,
because
God
onely
hath
the
vengeance
in
his
hand
,
and
he
is
in
no
danger
but
of
him
.
For
who
on
earth
hath
power
to
chasten
Kings
for
sinne
,
but
God
onely
?
There
was
no
Pope
above
Kings
in
David's
time
.
The
high
Priest
,
a
type
of
Christ
,
was
nothing
so
great
a
man
as
the
Pope
,
the
Vicar
of
Christ
.
But
the
truth
is
,
when
Christ
came
to
reveale
himself
,
then
began
Sathan
first
to
lay
claime
to
all
the
kingdomes
of
the
earth
,
and
the
power
to
dispose
of
them
:
and
he
made
Christ
a
great
offer
,
to
give
them
all
to
him
.
But
what
Elisha
would
not
,
Gehezi
his
man
would
:
what
Christ
refused
,
his
Vicar
sticks
not
to
accept
of
after
.
Saint
Augustine
cleareth
the
doubt
another
way
:
Tibi
Some
reade
,
to
thee
onely
,
Peccavi
,
I
have
sinned
,
because
I
best
may
satisfie
my
own
judgement
with
reference
of
It
was
my
sinning
against
thee
in
the
contempt
of
thy
word
,
that
hath
undone
me
,
and
made
me
a
prey
to
Sathan
.
He
that
in
the
Serpent
found
that
way
to
undo
the
first
Adam
in
Paradise
,
by
drawing
him
away
from
the
word
▪
he
ever
since
hath
tried
that
conclusion
with
all
his
posteritie
,
and
hath
much
advanced
his
kingdome
by
it
:
he
tryed
the
same
way
with
Christ
in
the
wildernesse
,
but
he
kept
him
to
the
word
;
Scriptum
est
,
it
is
written
.
And
therefore
he
tryed
him
;
by
the
word
,
and
urged
Scriptum
est
,
it
is
written
,
to
him
,
hoping
by
the
word
to
have
recovered
him
from
the
word
.
And
ever
since
his
great
agents
,
especially
Hereticks
,
and
Schismaticks
,
are
great
Textmen
.
This
clearing
of
the
words
of
David
pointeth
us
to
the
beginning
of
all
sinne
in
us
,
which
is
at
swarving
from
the
word
of
God
.
David
found
it
so
dangerous
,
that
the
whole
119.
Psalme
is
aymed
at
that
sinne
.
Vers.
1.
and
2.
he
pronounceth
them
blessed
that
walk
in
this
way
,
and
keep
his
testimonies
.
Vers.
3.
They
do
no
iniquitie
,
&c.
Vers.
4.
he
urgeth
Gods
commandment
for
this
to
keep
his
precepts
diligently
.
Vers.
5.
O
that
my
wayes
were
directed
to
keep
thy
statutes
!
8.
I
will
keep
thy
statutes
,
O
forsake
me
not
utterly
.
His
desire
to
the
word
,
his
comfort
from
the
word
,
his
joy
in
the
word
,
his
estimation
of
the
word
,
his
love
to
the
word
:
all
the
Psalme
is
full
of
these
holy
meditations
.
We
may
all
confesse
in
this
respect
with
David
,
that
we
have
sinned
against
God
onely
,
for
having
the
word
in
that
plentie
,
and
so
many
helps
by
hearing
and
reading
to
take
benefit
of
it
.
Our
ungodly
lives
testifie
,
that
we
depart
from
it
.
Which
of
our
sinnes
doth
the
word
of
God
favour
,
which
doth
it
not
threaten
with
losse
of
the
kingdome
of
heaven
,
as
the
Angels
that
sinned
lost
their
habitation
,
and
Adam
his
paradise
for
departing
from
that
word
?
Israel
Gods
darling
people
lost
their
Canaan
,
and
first
ten
Tribes
were
lopt
from
the
Church
,
then
cut
off
from
the
state
,
and
carried
away
and
never
heard
of
.
The
remaine
lost
all
,
and
live
now
in
dispersion
:
it
is
our
sinne
,
and
we
begin
to
stinke
in
the
nosthrils
of
God
:
heare
and
feare
.
And
done
this
evill
in
thy
sight
.
2
Here
is
the
boldnesse
of
his
sinne
,
wherein
let
us
consider
,
-
1
The
person
,
I.
-
2
The
commission
:
done
.
-
3
The
trespasse
,
evill
.
-
4
The
particularity
,
this
.
-
5
The
daring
of
it
:
in
thy
sight
.
1
Of
the
person
.
It
is
againe
prest
and
may
not
be
omitted
in
our
consideration
.
For
let
every
one
consider
his
own
person
in
all
his
delinquences
,
and
he
shall
finde
so
much
more
quarrell
against
himself
for
it
.
Personall
considerations
do
much
aggravate
or
extenuate
sinnes
.
Sinnes
of
ignorant
persons
are
nothing
,
so
defiling
them
and
provoking
God
,
as
sinnes
of
knowledge
.
Sinnes
of
yonger
persons
,
in
whom
the
passions
of
youth
are
more
unruly
,
and
understanding
and
reason
as
yet
but
in
the
blade
,
offend
not
so
much
as
sinnes
of
aged
persons
,
whom
time
and
experience
should
both
informe
and
confirme
in
better
wayes
:
they
have
felt
more
comfort
of
the
favour
of
God
,
and
seen
more
examples
of
the
justice
of
God
;
and
have
been
longer
taught
in
the
word
of
God
,
and
where
God
soweth
liberally
,
he
expecteth
to
reape
plentifully
.
Sinnes
in
poore
persons
who
have
received
little
at
the
hands
of
God
,
displease
him
not
so
much
as
theirs
whose
cup
doth
overflow
:
whose
pathes
are
anointed
with
butter
,
and
their
bellies
filled
with
the
treasures
of
his
plenty
.
Sinnes
in
inferiour
persons
not
so
offensive
as
in
Magistrates
and
Princes
,
and
eminent
persons
:
whose
examples
may
prove
infectious
to
corrupt
many
.
Generally
the
same
sinnes
in
the
people
are
lesse
then
in
the
Minister
:
Cujus
in
ore
verbum
vitae
,
cujus
in
more
should
be
vitaverbi
:
In
whose
mouth
is
the
Word
of
life
,
in
whose
conversation
the
life
of
the
word
.
Therefore
when
David
remembred
his
own
person
a
King
,
and
an
holy
Prophet
,
so
much
beholding
to
God
for
his
high
favours
,
his
heart
did
the
more
smite
him
for
his
trespasse
.
And
thus
should
the
example
work
with
us
upon
any
temptation
to
sinne
;
to
consider
with
Joseph
,
How
should
I
do
this
great
wickednesse
:
and
there
take
occasion
to
recount
the
favours
of
God
to
us
:
the
fruits
of
the
earth
,
the
fruits
of
the
wombe
:
of
our
cattel
,
our
peace
,
our
health
,
our
daily
bread
,
our
friends
,
and
all
the
comforts
of
life
:
concluding
thus
.
God
hath
deserved
better
at
my
hands
,
then
so
,
that
I
should
give
way
to
this
temptation
,
and
so
sinne
against
him
,
whose
loving
kindnesse
hath
followed
me
all
the
daies
of
my
life
.
Should
I
blaspheme
his
Name
by
swearing
,
in
whose
name
is
my
help
?
Should
I
prophane
his
Sabbath
,
who
hath
allowed
me
six
dayes
for
my
work
,
and
this
one
for
my
rest
,
and
relaxation
of
all
cares
of
life
to
attend
his
service
?
Should
I
offend
my
neighbour
,
whom
God
made
in
his
own
image
,
for
whom
Christ
shed
his
pretious
bloud
,
and
for
whom
he
taketh
care
as
he
doth
for
me
,
that
he
may
live
in
peace
by
me
?
And
as
this
in
early
consideration
may
prevent
sinne
:
so
in
a
later
consideration
it
may
serve
to
hasten
our
repentance
,
and
to
make
it
more
serious
,
when
not
withstanding
so
many
reasons
against
it
,
I
have
yeelded
to
a
temptation
,
and
committed
a
sinne
.
The
more
cause
I
had
not
to
do
it
,
the
more
must
my
repentance
be
.
2
The
Commission
,
Have
done
evill
.
Sinnes
of
omission
wherein
God
is
neglected
,
or
our
neighbour
in
duties
of
pietie
or
charitie
give
great
offence
.
You
may
see
it
in
the
sentence
:
I
was
hungrie
,
Et
non
pavistis
me
.
Ite
maledicti
:
and
ye
fed
me
not
.
Go
you
cursed
.
Sinnes
of
desire
,
though
not
effected
and
perpetrated
,
do
more
offend
:
for
as
our
good
desires
do
stand
for
acts
,
and
receive
rewards
;
so
our
evill
and
unlawfull
desires
expresse
the
malignity
of
our
corrupt
dispositions
,
and
merit
just
vengeance
.
Sathan
doth
corrupt
the
heart
first
,
and
then
out
of
the
foule
treasure
of
the
heart
proceed
all
kinds
of
evils
.
Peccatum
animae
,
the
sinne
of
the
soul
,
is
the
pollution
of
the
soul
,
and
God
seeth
it
.
David
was
an
adulterer
,
when
his
desire
was
first
enflamed
with
lust
:
but
now
it
is
done
;
Vriahs
wife
is
defiled
:
Uriah
is
slain
:
here
is
a
sinne
of
commission
.
Sinnes
of
this
kinde
which
corrupt
us
,
and
do
hurt
abroad
cannot
be
recalled
:
so
long
as
sinne
is
but
in
desire
,
it
defileth
at
home
onely
;
but
when
it
comes
abroad
into
action
,
it
is
a
complete
and
full
unrighteousnesse
.
Therefore
in
repentance
we
must
especially
have
care
of
such
evils
as
are
done
by
us
,
which
we
cannot
recall
▪
to
repent
them
heartily
,
and
to
wash
them
clean
from
our
consciences
:
for
they
cleavefast
to
us
,
they
scatter
their
poyson
abroad
.
And
if
sinnes
of
omission
do
smart
so
upon
offenders
,
and
sinnes
of
desire
;
how
deep
is
the
scarlet
dye
of
sinnes
of
commission
?
3
The
trespasse
:
I
have
done
evill
.
Evill
,
is
a
creation
of
our
own
:
for
all
that
God
made
was
exceeding
good
.
This
we
can
do
of
our selves
,
yet
Sathan
puts
us
on
by
his
temptations
.
Yet
not
under
the
name
or
shew
of
evill
:
the
delight
and
pleasure
of
the
flesh
seemed
in
the
temptation
like
the
forbidden
fruit
,
faire
to
the
eye
,
and
pleasant
in
taste
.
The
evill
we
commit
,
if
we
think
of
,
it
will
soon
appeare
like
it self
to
our
understanding
and
reason
,
but
especially
to
the
Spirit
of
God
in
us
.
But
our
appetite
hath
not
the
leasure
to
advise
with
these
:
in
general
delight
is
good
,
&
pleasure
is
the
gift
of
God
.
But
if
this
be
not
regulated
by
the
Canon
of
manners
,
which
is
the
holy
law
of
God
:
there
may
be
a
latent
evill
which
we
are
loath
to
see
for
feare
of
depriving
our selves
of
our
desired
delight
.
But
when
lust
hath
conceived
,
we
see
the
birth
of
sinne
quickly
succeeding
.
Then
the
pleasure
is
gone
and
nothing
remaineth
,
but
the
evill
,
the
guilt
of
sinne
,
and
the
burthen
of
the
conscience
.
That
is
done
,
and
there
remaineth
behinde
the
sting
of
it
anguishing
the
conscience
:
or
the
custome
of
it
searing
the
conscience
.
Every
evill
we
do
is
an
injury
to
God
,
and
a
contempt
of
his
Law
.
If
God
should
for
his
pleasure
scourge
,
and
torment
us
,
and
make
it
his
sport
to
heare
our
groanings
,
and
to
see
our
teares
:
who
could
challenge
him
for
using
his
own
creatures
,
according
to
his
own
will
:
but
as
a
father
he
loveth
us
:
our
paine
his
smart
.
How
is
it
then
that
we
take
pleasure
in
evill
,
which
God
hateth
,
and
which
so
offendeth
him
,
that
his
soul
abhorreth
all
them
that
work
wickednesse
?
It
is
a
better
way
to
be
before
hand
with
quid
faciemus
,
What
shall
we
do
?
good
Master
,
what
good
thing
may
I
do
to
obtain
everlasting
life
?
then
to
cry
,
Quid
feci
?
what
have
I
done
?
Oh
what
evill
have
I
done
to
deserve
death
?
Or
as
Job
,
Peccavi
,
quid
faciam
tibi
?
I
have
sinned
:
what
shall
I
do
unto
thee
?
The
name
of
evill
should
loath
us
,
it
is
so
foule
;
and
it
should
feare
us
,
it
is
so
dangerous
.
Therefore
in
all
temptations
to
it
,
it
will
be
our
wisedome
and
holinesse
to
abstract
the
pleasure
of
evill
from
the
evill
:
To
part
them
,
and
weigh
them
by
themselves
.
We
shall
finde
the
pleasures
of
sinne
in
weight
lighter
then
vanity
:
and
in
such
firme
conjunction
with
vexation
of
the
spirit
:
and
for
their
lasting
,
so
short
lived
,
and
so
soone
gone
,
and
leaving
such
a
bitternesse
in
the
soul
behinde
them
,
that
the
very
thought
thereof
in
sad
consideration
will
call
such
mirth
madnesse
,
and
say
to
such
pleasure
,
What
meanest
thou
?
Again
,
evill
weighed
by
it self
will
prove
the
burthen
of
the
conscience
,
the
feare
of
a
deadly
blow
,
the
trembling
of
our
hearts
,
the
shame
of
our
faces
,
the
disquieting
of
the
whole
man
.
This
sheweth
us
what
a
body
of
sinne
we
beare
about
us
:
for
as
the
proverbe
is
,
Wickednesse
proceedeth
from
the
wicked
:
this
calleth
the
heart
uncleane
,
and
the
conscience
defiled
.
Cease
therefore
to
do
evill
,
and
learne
to
do
well
.
This
is
the
way
of
life
,
to
escape
the
paths
of
death
.
Evils
are
a
shamed
of
themselves
,
and
Sathan
dare
not
be
so
open
in
his
temptations
,
as
to
tender
them
to
us
bare-faced
;
but
he
putteth
either
some
matter
of
vertue
upon
them
,
to
hide
them
out
of
sight
;
or
some
pretence
of
great
pleasure
or
profit
to
sweeten
them
,
that
they
may
go
down
with
us
without
distaste
.
Let
us
but
take
so
much
leasure
as
to
take
off
this
disguise
,
and
behold
evill
in
it
own
proper
colours
,
and
we
shall
see
such
a
loathed
deformitie
,
we
shall
feele
such
an
abhorred
complection
of
stench
and
commistion
of
filthinesse
,
as
will
discourage
us
from
it
.
We
shall
discerne
danger
in
the
touch
of
it
,
and
death
in
the
committing
of
it
.
Libera
nos
à
malo
:
Deliver
us
from
evill
.
4
The
particularity
:
This
sinne
.
Here
Davids
repentance
doth
come
home
to
his
present
disease
:
this
great
exemplarie
teeming
and
pregnant
;
this
parturient
sinne
which
brought
forth
so
many
,
so
horrible
sinnes
.
Lust
when
it
conceiveth
bringeth
forth
sinne
.
Lust
was
Davids
sinne
:
see
the
present
issue
and
encrease
of
it
:
it
broughtforth
adultery
.
Two
bodies
defiled
:
Matrimony
,
Gods
ordinance
polluted
:
Gods
good
creatures
abused
to
drunkennesse
.
Joab
corrupted
,
Uriah
murthered
:
This
sinne
cherished
,
veiled
with
a
marriage
:
and
for
ten
moneths
unrepented
.
I
have
done
this
evill
,
all
this
,
beside
all
the
other
sinnes
of
my
life
,
I
have
added
this
also
.
No
doubt
but
he
did
consider
this
sinne
also
in
the
punishment
of
it
.
-
1
With
vexation
in
his
conscience
.
-
2
With
shame
in
the
world
.
-
3
With
the
griefe
of
the
Church
.
-
4
With
the
joy
of
Gods
enemies
.
-
5
With
the
anger
of
God
.
-
6
With
the
chiding
of
Nathan
.
-
7
With
the
death
of
the
childe
.
-
8
With
a
continuall
incumbent
punishment
in
his
own
house
;
Non
discedet
gladius
,
&c.
The
sword
shall
not
depart
,
&c.
Before
he
craved
mercy
against
his
transgressions
,
and
iniquitie
,
and
sinnes
.
Now
he
comes
to
this
eminent
and
notorious
sinne
.
I
have
done
evill
,
this
evill
.
Which
teacheth
us
,
when
we
come
to
repaire
the
decayes
of
our
spirituall
man
by
repentance
,
to
have
speciall
care
of
those
particular
sinnes
which
have
especially
corrupted
us
,
and
provoked
God
against
us
.
A
generall
peccavi
&
iniquè
egi
:
I
have
sinned
,
and
done
wickedly
;
will
not
serve
without
we
come
to
this
evill
.
As
the
people
of
Israel
did
,
when
the
Lord
affrighted
them
with
thunder
and
raine
in
their
wheat-harvest
:
they
confessed
and
said
to
Samuel
:
Pray
for
thy
servants
unto
the
Lord
thy
God
,
that
we
dye
not
,
for
we
have
added
unto
all
our
sinnes
this
evill
,
in
asking
us
a
King
.
We
say
of
some
man
,
he
is
a
very
true
hearted
honest
man
:
but
he
will
sometimes
over-drink
;
or
he
will
sometimes
sweare
in
his
passion
:
or
he
will
over-shoot
himself
in
his
anger
:
or
he
is
somewhat
covetous
,
or
prodigall
,
or
wanton
,
&c.
Let
every
man
so
account
with
God
for
his
sinnes
,
as
to
confesse
with
griefe
,
shame
,
and
fear
,
this
evill
,
to
which
either
some
corruption
of
nature
,
or
some
continuance
of
custome
,
or
some
temptation
of
pleasure
&
profit
,
or
some
present
occasion
for
want
of
grace
by
some
sudden
surprize
hath
prevailed
with
him
to
give
him
a
fall
.
Opportunitie
doth
often
tempt
and
prevaile
against
a
great
measure
of
knowledge
and
grace
:
and
God
sometimes
leaveth
us
to
our selves
,
to
try
our
strength
how
we
can
resist
Sathan
.
If
we
prove
too
weake
for
him
,
and
that
he
do
over-beare
us
,
we
have
no
remedie
but
this
particular
repentance
.
All
sinnes
foule
us
:
therefore
David
prayeth
to
be
washed
;
some
sinnes
steine
us
,
and
an
ordinarie
washing
will
not
cleare
us
:
therefore
he
prayeth
,
Wash
me
throughly
and
make
me
cleane
.
It
is
our
wisedome
to
discerne
this
difference
of
our
sinnes
,
and
consider
which
be
dyed
in
crimsin
,
which
in
scarlet
,
and
to
bring
them
to
the
washing
especially
.
So
shall
we
be
purged
from
our
great
offence
.
Here
is
Noahs
drunkennesse
:
and
Lots
drunkennesse
and
incest
:
Pauls
persecution
of
the
Church
:
Peters
denyall
of
his
Master
:
In
multis
offendimus
omnes
:
in
many
things
we
sinne
all
.
But
if
we
survey
our
consciences
carefully
and
inquisitively
,
we
shall
finde
this
evill
some
especiall
sinne
that
we
have
either
much
accustomed
our selves
to
,
or
that
we
have
once
committed
,
overtaken
with
some
sudden
strong
temptation
which
we
may
call
this
evill
.
How
evill
this
evill
tasted
in
the
end
we
see
:
his
appetite
desired
it
before
as
a
chiefe
pleasure
;
and
now
it
is
become
his
griefe
and
greatest
paine
.
He
was
very
warie
after
of
falling
into
this
sinne
.
Yet
another
temptation
put
him
into
new
sinne
of
numbring
his
people
;
when
he
had
done
this
evill
also
he
fell
to
this
remedy
of
particular
repentance
:
And
David
said
unto
God
,
I
have
sinned
greatly
,
because
I
have
He
that
hath
many
of
these
grosse
and
high-growne
sinnes
;
blasphemies
,
prophanations
of
the
Lords-day
,
adulterie
,
drunkennesse
,
&c.
to
account
for
,
is
in
heavy
case
.
If
one
at
once
smart
so
sh●rply
,
and
weigh
so
heavily
,
what
will
many
do
?
Aperiantur
ut
operiantur
:
sanemus
ut
sanemus
.
Let
them
be
shewn
,
that
they
may
becovered
▪
let
us
reveal
them
,
that
we
may
heal
them
.
5
The
daring
of
this
sinne
:
In
thy
sight
.
He
had
conveied
this
sinne
as
closely
and
warily
as
he
could
:
God
took
notice
of
that
also
.
Thou
diddest
it
secretly
:
Bathsheba
was
secretly
sent
for
,
and
entised
,
and
defiled
:
Vriah
dyed
in
a
just
warre
.
But
now
David
seeeth
that
all
this
was
done
in
the
sight
of
God
,
he
seeth
what
the
hand
doth
,
and
what
heart
setteth
it
awork
.
David
could
not
be
ignorant
of
this
:
but
we
willingly
embrace
temptations
to
evill
,
which
we
can
keep
out
of
the
worlds
eye
.
The
searching
eye
of
God
cannot
be
benighted
:
it
is
over
all
the
world
,
and
discerneth
both
good
and
evill
.
Will
any
man
steale
,
whilest
the
owner
looketh
on
?
Dare
any
man
trespasse
a
King
,
when
his
eye
is
upon
him
?
A
king
sitting
on
the
throne
of
judgement
driveth
away
all
evill
with
his
eye
.
He
was
a
foole
that
said
in
his
heart
,
Non
est
Deus
,
there
is
no
God
:
he
saith
so
that
denyeth
him
a
sight
of
all
things
.
There
is
no
power
like
the
power
of
God
:
there
is
no
strength
to
execute
power
,
like
the
strength
of
God
.
There
is
no
fire
so
hot
as
the
fire
of
his
furie
.
There
is
no
threatning
so
surely
accomplished
,
as
his
menaces
.
Yet
when
we
are
afraid
of
every
eye
of
man
in
our
secret
sinnes
,
we
dare
adventure
them
upon
the
eye
of
God
.
Yet
he
is
privy
to
the
first
suggestion
,
to
the
first
consent
,
elelight
,
procuration
,
action
,
&c.
all
the
circumstances
of
our
sinne
.
Never
was
sinne
conveyed
so
closely
,
as
to
be
concealed
from
him
:
this
David
did
know
,
and
teach
,
and
discovereth
their
vanity
that
thought
they
could
hide
their
errour
from
him
.
Yet
they
say
,
the
Lord
shall
not
see
,
neither
shall
the
God
of
Jacob
regard
it
.
Vnderstand
ye
brutish
among
the
people
,
and
ye
fools
,
when
will
you
be
wise
?
He
that
formed
the
eye
,
shall
not
he
see
,
&c.
Achans
close
theft
:
Rahels
stolne
gods
,
Laban
found
them
not
,
God
revealed
to
Moses
where
she
hid
them
.
Gehezies
secret
lye
and
covetousnesse
,
Judahs
secret
incest
:
all
in
sight
.
Flatter
not
thy
sinne
with
hope
of
secrecie
;
and
remember
,
nothing
is
so
bold
and
facing
as
sinne
.
Thou
doest
it
in
the
sight
of
God
,
his
eye
is
open
upon
it
to
discerne
and
hate
it
,
to
detect
and
punish
it
:
darknesse
hideth
not
from
him
.
VERSE
4.
That
thou
mayest
be
justified
when
thou
speakest
,
and
cleare
when
thou
judgest
.
2.
HE
cleareth
almighty
God
,
for
having
freely
and
fully
confessed
his
sinnes
in
generall
,
and
in
particular
this
late
eminent
,
notorious
,
scandalous
,
and
provoking
sinne
:
he
addeth
this
;
Ut
justificeris
in
sormonibus
,
&c.
That
thou
mayest
be
justified
in
thy
sayings
.
Which
place
is
cited
by
the
Apostle
,
and
by
him
we
are
directed
to
a
right
understanding
of
it
.
What
if
some
did
not
beleeve
?
Shall
their
unbeleefe
make
the
faith
of
God
without
effect
?
God
forbid
:
yea
let
God
be
true
,
but
every
man
a
ly
ar:
as
it
is
written
.
That
thou
mightest
be
justified
in
thy
sayings
,
and
mightest
overcome
when
thou
art
judged
.
The
Apostle
urgeth
these
words
to
this
purpose
,
to
shew
that
the
sinnes
of
those
who
return
by
repentance
,
can
no
way
hinder
,
but
do
rather
advance
the
justice
of
God
.
God
declareth
this
justice
in
two
things
.
1
In
accomplishing
his
threatnings
of
punishment
to
correct
them
with
the
roddes
of
men
;
and
so
these
words
of
David
have
reference
to
that
threatning
of
Nathan
:
Now
therefore
the
sword
shall
never
depart
from
thine
house
.
He
confesseth
,
that
God
is
by
his
open
and
offensive
sinne
,
just
in
those
his
words
of
commination
,
and
all
the
world
may
see
,
that
God
is
no
favourer
of
sinne
in
any
of
his
chosen
,
but
he
hath
ready
rods
to
chasten
it
,
to
which
justice
he
submitteth
.
God
hath
occasion
given
him
by
his
confession
fession
of
his
sinne
,
to
declare
his
justice
in
the
well
deserved
punishment
of
it
,
so
farre
that
when
he
shall
execute
that
judgement
upon
him
and
his
house
,
he
shall
be
found
cleare
from
any
crueltie
.
2
But
this
is
not
all
:
for
David
had
received
many
gracious
promises
of
mercie
from
God
to
his
own
person
and
government
,
and
to
his
posteritie
.
And
there
might
be
a
feare
that
this
crying
sinne
of
David
might
reverse
these
promises
,
and
call
in
those
favours
of
God
from
him
.
Here
David
openly
confesseth
his
sinne
,
and
declareth
his
strong
faith
in
those
sure
promises
of
God
,
beleeving
that
though
he
have
sinned
against
him
,
and
done
this
great
evill
in
his
sight
,
yet
he
will
gratiously
accept
of
his
true
repentance
,
and
pardon
him
his
sinne
,
and
make
good
his
former
promises
to
him
:
So
shall
he
be
declared
just
in
his
sayings
,
and
promises
of
mercie
,
and
shall
be
cleare
when
he
judgeth
him
of
violating
his
truth
.
Whereby
it
appeares
,
that
the
elect
of
God
,
when
they
fall
into
any
grievous
sinne
,
do
put
God
to
it
to
declare
his
justice
both
wayes
:
for
it
is
justice
in
God
,
-
1
To
performe
what
he
hath
threatned
and
promised
.
-
2
To
carrie
an
even
hand
in
the
trespasses
of
his
children
;
that
neither
his
justice
suffer
in
bearing
with
sinne
:
nor
his
mercie
in
over-chastening
the
sinner
.
The
Text
now
thus
cleared
,
-
1
We
have
in
God
two
things
in
his
carriage
toward
his
elect
in
their
fals
and
transgressions
.
-
1
His
justice
in
chastening
them
.
-
2
His
mercie
in
pardoning
.
-
2
We
have
in
David
two
things
.
-
1
His
humble
patience
,
submitting
himself
to
the
punishment
.
-
2
His
strong
faith
apprehending
Gods
gratious
pardon
.
1
Of
the
justice
of
God
.
It
will
do
well
in
our
reading
the
stories
of
the
fals
and
trespasses
of
Gods
Saints
,
if
we
do
withall
observe
the
proce●●
of
Gods
judgements
following
them
.
He
soone
taught
us
what
we
should
trust
to
,
in
the
fall
of
our
first
parents
.
For
when
they
had
sinned
in
the
forbidden
fruit
,
he
left
them
awhile
to
the
mercie
of
their
own
accusing
consciences
,
and
to
the
scourge
of
shame
,
and
the
scorpions
of
their
own
feares
to
cruciate
and
anguish
them
.
Then
in
the
coole
of
the
day
he
came
himself
and
convented
the
offenders
,
and
in
a
judiciall
session
he
examined
the
parties
by
the
evidence
of
fact
.
And
finding
them
guiltie
,
he
pronounced
against
them
a
sentence
of
mortalitie
,
he
accursed
the
earth
under
them
,
he
adjudged
the
man
to
labour
and
sweating
for
his
bread
:
The
woman
to
subjection
to
her
husband
,
and
to
great
anguish
in
her
child-birth
.
That
all
posteritie
might
by
their
example
feare
the
justice
of
God
,
and
refraine
from
sinne
which
brought
so
much
evill
upon
the
committer
thereof
.
Yet
we
doubt
not
of
their
salvation
.
Noah
was
drunk
once
,
and
lay
uncovered
in
his
tent
:
his
own
sonne
discovered
his
shame
:
Noah
deserved
punishment
,
but
his
sonne
should
not
have
punished
him
:
but
God
used
the
unnaturall
evill
affection
of
his
sonne
,
as
his
rod
to
punish
the
sinne
of
the
father
.
I
could
be
full
in
examples
for
this
proofe
,
that
God
doth
not
leave
sinne
in
his
Saints
unpunished
.
I
onely
produce
these
two
great
examples
.
-
1
In
the
beginners
of
the
first
world
.
-
2
Another
in
the
repairer
of
it
.
The
first
man
made
in
the
image
of
God
in
holinesse
and
righteousnesse
.
The
second
,
the
onely
righteous
man
whom
God
found
in
that
age
.
I
produce
them
as
cleare
examples
of
the
justice
of
God
in
punishing
sinne
,
even
in
persons
most
in
favour
.
And
the
rather
for
the
condemnation
of
their
sinnes
which
now
are
afoot
in
the
world
,
and
are
scarcely
confest
to
be
sinne
.
1
The
forbidden
fruit
is
desired
before
any
fruit
of
the
garden
:
stolne
bread
is
sweet
.
The
name
of
God
which
by
a
speciall
law
must
not
be
taken
in
vaine
,
what
name
so
blasphemed
?
Is
it
not
a
shame
to
Religion
,
that
after
the
word
had
beene
freely
preached
about
60.
yeares
in
the
free
libertie
of
the
Gospell
,
and
the
Law
of
God
in
Pulpits
and
in
print
so
learnedly
expounded
,
that
there
should
be
need
of
a
speciall
statute
law
for
conservation
of
this
name
from
prophanation
,
and
to
set
a
corporal
punishment
or
a
pecuniarie
mulct
upon
swearers
.
But
neither
Gods
Law
,
nor
Acts
of
Parliament
can
save
that
name
of
God
harmlesse
.
I
will
presse
no
further
instances
▪
tell
me
by
this
taste
,
whether
the
forbidden
fruit
be
not
most
desired
?
2
For
Noahs
sinne
,
it
was
but
once
drunkennesse
:
and
God
left
it
not
unpunished
with
foule
shame
.
In
the
Apostles
time
,
it
was
a
modest
sinne
,
he
saith
,
They
that
are
drunke
,
are
drunke
in
the
night
.
Now
day
But
God
will
be
justified
in
his
sayings
:
he
will
declare
his
justice
in
his
severe
punishment
of
this
sinne
here
:
and
if
it
be
not
sincerely
repented
,
he
hath
told
us
home
what
he
will
do
:
No
drunkard
shall
enter
into
the
kingdome
of
heaven
.
I
should
lay
your
sinne
to
my
own
charge
,
if
I
should
not
let
you
know
the
terrour
of
the
Lord
in
this
case
.
The
defence
of
it
by
the
societie
of
sinners
aggravateth
the
sinne
:
God
hateth
it
so
much
the
more
.
Malum
quo
communius
:
Sinne
the
more
common
,
the
worse
.
2
He
declareth
his
justice
in
the
performance
of
his
mercie
to
his
elect
.
For
even
in
these
examples
in
my
text
alledged
;
1
To
Adam
he
shewed
mercy
,
who
sinned
having
onely
a
Law
for
his
obedience
,
with
a
penalty
threatned
in
case
of
disobedience
;
but
there
was
no
promise
a
foot
,
if
he
should
trespasse
that
Commandment
.
And
that
made
Adam
when
he
had
sinned
,
hide
himself
from
the
presence
of
God
,
ashamed
and
afraid
to
come
in
sight
.
But
God
in
free
favour
did
seek
him
out
,
and
before
he
called
him
to
his
answer
for
his
sinne
,
he
reveiled
mercie
in
the
promised
seed
.
When
he
laid
his
curse
upon
the
Serpent
that
tempted
him
,
and
therefore
ever
since
his
time
sinners
have
a
way
of
grace
opened
in
that
promise
,
and
no
sinnes
if
sorrowed
for
,
can
evacuate
the
force
of
that
promise
,
it
standeth
good
to
all
that
truly
and
sincerely
repent
.
So
as
David
saith
:
In
judgement
he
remembreth
mercie
.
There
he
did
so
in
the
very
sentence
of
judgement
upon
the
Serpent
,
was
the
first
revelation
of
mercie
to
man
.
He
had
no
Obligation
of
a
former
promise
to
binde
him
to
it
,
but
it
was
a
free
and
voluntarie
tender
of
favour
growing
out
of
his
own
perfect
and
absolute
goodnesse
.
In
the
tender
whereof
he
hath
given
us
strong
assurance
that
if
in
free
favour
he
would
do
so
much
,
much
rather
when
he
had
put
us
in
securitie
thereof
by
promise
.
2
The
example
of
favour
to
Noah
doth
justifie
God
in
his
sayings
:
for
he
shewed
him
much
favour
after
his
fatherly
correction
of
his
fault
.
1
In
verifying
his
blessing
upon
his
two
sonnes
.
Sem
of
whom
Abraham
came
,
and
the
twelve
Patriarches
,
and
David
;
and
Christ
Iesus
.
And
to
whose
tents
in
the
fulnesse
of
time
he
invited
Japhet
and
brought
in
the
fulnesse
of
the
Gentiles
.
2
In
accomplishing
his
curse
upon
his
yongest
sonne
many
yeares
after
,
by
giving
away
their
Land
from
them
,
and
rooting
them
out
with
a
violent
destruction
.
This
performed
upon
the
repentance
of
Noah
;
which
thought
it
be
not
in
expresse
and
full
termes
set
forth
in
the
storie
;
yet
we
may
take
it
so
signified
,
when
Moses
saith
;
And
Noah
awoke
from
his
wine
,
that
is
,
not
onely
recovered
after
sleep
to
sober
judgement
,
but
to
a
penitent
recognition
of
his
sinne
.
And
by
the
spirit
of
prophecie
he
was
enlightned
to
looke
into
times
to
come
,
and
to
foresee
the
future
estate
of
his
posteritie
:
and
by
the
spirit
of
supplication
to
desire
God
for
his
eldest
sonne
:
and
by
the
spirit
of
faith
to
beleeve
in
the
resolved
goodnesse
of
God
to
his
second
sonne
.
And
in
all
the
story
of
holy
Scripture
we
finde
,
that
the
sinnes
of
repentant
men
though
chastened
with
some
temporall
roddes
of
affliction
,
yet
never
failing
of
mercie
.
Davids
children
that
transgressed
were
threatned
with
the
roddes
of
men
,
but
with
reservation
of
favour
:
not
to
take
his
mercie
utterly
from
them
,
as
from
Saul
.
2
We
shall
now
see
how
David
did
beare
himself
in
the
wise
consideration
of
these
two
things
.
1
When
he
confest
his
sinne
,
whereby
God
was
justified
in
his
threatnings
of
judgement
.
He
declareth
his
own
humble
patience
,
submitting
himself
to
the
holy
hand
of
God
:
q.
d.
I
confesse
all
my
sinnes
,
this
my
horrible
and
crying
sinne
;
that
the
world
may
see
thy
justice
in
punishing
me
,
and
my
patience
in
bearing
it
.
Stripes
were
ordained
of
purpose
,
for
the
backs
of
fools
;
I
am
one
of
them
,
and
I
put
my self
under
thy
punishing
hand
.
He
is
content
,
that
as
he
hath
made
himself
an
example
of
a
grievous
sinner
:
so
God
should
declare
in
and
upon
him
an
example
of
his
severe
justice
,
and
so
be
justified
in
his
sayings
.
If
God
did
forbeare
all
other
punishments
of
our
sinne
in
our
own
persons
,
in
our
house
and
familie
,
in
our
goods
,
in
the
necessaries
of
life
,
in
which
kindes
he
ordinarily
avengeth
himself
upon
offenders
;
yet
if
the
sinner
shall
but
truly
repent
him
of
his
sinne
,
repentance
it self
is
a
greater
punishment
then
all
these
.
There
is
more
in
it
:
when
it
is
said
of
Peter
,
that
he
went
forth
and
wept
bitterly
,
then
in
the
disciples
,
Reliquimus
omnia
,
We
have
left
all
.
And
Saint
Paul
felt
more
smart
in
the
thorne
in
his
flesh
,
and
the
Angell
of
the
Lord
bufferring
of
him
,
then
in
all
his
dangers
by
Sea
and
Land
;
his
stripes
,
shipwracke
,
imprisonment
.
When
our
own
consciences
are
upon
torture
,
our
souls
upon
the
rack
,
when
we
judge
and
take
vengeance
upon
our selves
,
it
is
judgement
without
mercy
:
We
ever
feare
we
underdo
.
Therefore
the
conscience
of
his
sinne
doth
beare
witnesse
to
the
justice
of
God
,
and
he
findeth
no
fault
with
his
punishment
.
Surely
murmurers
that
repine
at
the
punishing
hand
of
God
,
and
think
much
of
his
judgements
,
enflame
the
anger
of
God
more
by
their
resisting
his
right
hand
which
hath
found
them
out
.
If
they
went
in
Davids
way
to
take
a
just
dimension
of
their
sinne
,
and
did
confesse
it
contritely
to
God
,
they
would
be
content
that
he
should
declare
his
justice
in
their
punishment
,
and
they
would
see
that
he
would
overcome
if
he
came
to
be
judged
.
Speak
thy
conscience
:
when
thou
abusest
thy
drink
to
drunkennesse
,
if
God
punish
thee
with
thirst
,
hast
not
thou
well
deserved
it
?
If
thy
meat
to
surfet
;
if
thy
strength
to
wantonnesse
,
&c.
2
He
sheweth
faith
.
For
notwithstanding
these
many
,
and
this
foule
great
sinne
,
he
beleeveth
that
God
will
be
justified
in
his
sayings
,
that
is
,
declared
just
in
his
gracious
promises
of
mercie
.
The
sinnes
of
the
elect
cannot
outgrow
the
mercies
of
God
;
nor
our
offences
make
his
truth
faile
.
David
is
so
full
of
this
faith
,
that
as
he
spendeth
part
of
this
Psalme
in
a
deploration
of
his
sinnes
:
so
he
bestoweth
also
part
of
it
in
supplications
,
whereby
he
declareth
his
faith
.
VERSE
5.
Behold
,
I
was
shapen
in
iniquitie
:
and
in
sinne
did
my
mother
conceive
me
.
4.
HE
recounteth
his
originall
sinne
,
the
corrupt
fountaine
of
all
his
impurities
:
he
makes
way
to
it
with
an
Ecce
,
for
now
he
is
at
the
head
of
sinne
.
That
we
were
all
in
Adam
in
the
day
of
his
creation
,
needeth
no
proofe
,
for
out
of
him
was
the
woman
created
,
and
of
them
made
one
flesh
by
marriage
,
was
all
mankinde
propagated
.
So
that
these
first
parents
of
our
flesh
did
stand
or
fall
to
the
benefit
or
losse
of
all
their
posteritie
.
But
man
stood
but
a
while
in
honour
,
and
by
his
fall
he
not
onely
corrupted
his
own
person
,
but
his
nature
;
whereby
there
remained
an
infection
of
sinne
to
the
pollution
of
the
whole
nature
of
mankinde
.
This
the
Apostle
hath
affirmed
disertly
.
In
Adam
all
dye
,
that
is
,
all
are
subject
to
the
law
of
mortality
:
and
all
are
under
the
curse
of
the
law
for
the
second
death
.
God
concluded
all
under
sinne
,
that
is
,
both
the
infection
of
sinne
,
and
the
punishment
thereof
.
David
speaketh
here
of
his
originall
sinne
in
the
pollution
thereof
,
and
confesseth
that
from
that
root
of
bitternesse
,
this
and
all
his
other
sinnes
derived
.
Therefore
he
confesseth
the
beginning
of
it
not
onely
at
his
shaping
,
and
formation
in
the
wombe
,
when
God
gave
his
body
a
composition
in
the
wombe
,
and
set
every
member
and
part
of
his
body
in
the
proper
place
,
but
he
goeth
higher
to
his
first
conception
.
In
peccato
fovit
me
:
in
sin
she
nourisht
me
:
his
first
warmth
which
put
the
first
natural
heat
to
the
radicall
moisture
of
which
we
are
created
.
This
appeares
in
the
difference
between
the
first
man
created
and
the
first
generated
;
for
●f
Adam
it
is
said
:
In
the
image
of
God
made
he
him
.
The
Fathers
with
full
consent
referre
that
speech
of
Iob
to
our
originall
sinne
,
as
Pineda
upon
that
place
recounteth
and
quoteth
them
.
I
should
not
need
to
prove
this
point
of
originall
sinne
,
having
so
cleare
evidence
for
it
,
as
my
Text
in
hand
:
But
that
the
Pelagians
long
ago
denyed
any
such
sinne
,
or
naturall
corruption
,
affirming
,
Verba
Pelagii
:
Ut
sine
virtut●
,
ita
sine
vitio
procreamur
,
atque
ante
actionem
propriae
voluntatis
id
solum
in
homine
est
quod
Deus
condidit
:
The
words
of
Pelagius
.
That
as
we
are
begotten
without
vertue
,
so
without
vice
,
and
before
the
acting
of
our
own
wils
,
that
onely
is
in
man
,
which
God
made
.
Saint
Augustine
long
ago
took
this
heresie
to
●ask
,
and
learnedly
confuted
it
.
But
of
late
,
Ann.
1620.
there
was
a
Pamphlet
stolne
out
in
print
,
and
vented
from
pocket
to
pocket
by
some
Anabaptists
at
home
,
who
yet
refuse
to
be
so
called
.
In
this
the
heresie
of
Pelagius
is
revived
,
and
originall
sinne
denyed
,
and
peremptorily
it
is
affirmed
,
that
no
sinne
is
derived
from
our
parents
.
We
take
,
say
they
,
from
Adam
vanity
,
corruption
,
and
death
.
This
vanity
is
onely
a
weaknesse
and
impotencie
in
nature
,
to
know
and
do
the
duties
of
the
Law
of
God
.
But
they
deny
it
to
be
sinne
.
Their
reason
is
.
Adam
was
made
of
the
earth
:
we
were
made
of
Adam
:
Adam
was
made
of
the
earth
onely
,
in
respect
of
●i●
body
:
for
God
first
made
the
body
,
and
then
infused
the
soul
in
it
.
The
body
was
free
from
sinne
,
the
soul
a
spirituall
substance
infused
by
God
was
also
free
from
sinne
:
so
Adam
was
created
without
sinne
.
But
we
were
no
otherwise
made
of
Adam
,
then
Adam
was
made
of
the
earth
:
and
we
were
no
more
in
Adam
when
he
sinned
,
then
Adam
was
in
the
earth
before
his
creation
.
First
,
according
to
the
body
,
Adam
had
no
commandment
given
him
,
till
he
had
understanding
to
embrace
it
,
and
will
to
receive
or
refuse
it
.
Adam
sinned
not
till
he
departed
from
the
commandment
.
They
conclude
hence
,
that
we
receiving
nothing
but
our
flesh
from
Adam
,
cannot
sinne
,
till
we
have
understanding
to
know
what
is
commanded
us
:
ergo
,
no
originall
sinne
.
To
all
which
we
answer
.
That
the
flesh
which
Adam
took
from
the
earth
,
was
pure
;
for
so
was
the
earth
.
But
the
flesh
that
we
take
from
Adam
is
tainted
with
sinne
.
And
true
it
is
that
no
actuall
sinne
can
be
committed
without
the
Law
.
But
we
may
be
guilty
of
originall
impuritie
without
prevarication
of
the
Law
.
Adam
had
onely
the
matter
of
his
body
from
the
earth
,
we
derive
more
from
Adam
.
For
whereas
as
God
breathed
into
the
body
of
Adam
all
at
once
the
breath
of
lives
:
We
live
three
lives
.
The
life
of
plants
in
our
vegetative
:
The
life
of
bruits
in
our
sensitive
:
The
life
of
Angels
in
our
rationall
soul
.
Philosophers
and
Phisitians
,
and
the
learned
Scholars
of
nature
do
resolve
,
that
we
traduce
two
of
these
lives
from
our
parents
:
the
third
is
immediately
both
created
and
infused
by
God
.
The
proper
seat
of
originall
sinne
is
in
the
sensitive
part
of
man
,
and
that
corrupteth
our
reason
;
and
as
it
groweth
faster
then
our
rationall
doth
,
so
it
over-groweth
it
,
and
keepeth
it
down
;
untill
our
new
birth
doth
cut
it
and
keep
it
short
,
and
the
good
Spirit
of
God
give
us
strength
to
resist
it
,
and
to
subdue
it
.
This
God
himself
hath
in
both
Testaments
fully
detected
in
two
holy
Sacraments
:
first
Circumcision
.
This
was
to
be
administred
so
soone
as
an
infant
was
capable
of
it
,
even
after
the
first
criticall
day
,
and
that
part
of
the
body
was
chosen
for
this
Sacrament
,
which
might
best
shew
our
generation
unclean
:
it
was
a
Sacrament
of
purgation
the
impuritie
of
our
naturall
generation
.
In
the
new
●estament
the
Sacrament
of
Baptisme
was
instituted
to
the
same
purpose
.
And
where
our
Anabaptists
do
charge
us
,
that
by
our
doctrine
of
originall
sinne
we
bring
upon
infants
a
danger
of
eternall
death
,
and
thereby
we
revive
that
wicked
Proverbe
,
The
fathers
have
eaten
fowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
We
regest
this
calumny
upon
them
in
just
imputation
.
For
when
they
confesse
that
we
traduce
from
our
parents
vanity
,
corruption
,
and
death
:
these
are
the
punishments
of
sinne
,
and
if
we
have
no
sinne
of
our
own
,
it
is
our
parents
sinne
,
and
so
our
teeth
are
on
edge
for
their
sowre
grapes
.
The
doctrine
of
originall
sinne
was
ever
taught
in
the
Church
;
and
when
Saint
Augustine
did
meet
with
the
Pelagian
heresie
denying
it
,
he
opposed
it
strongly
:
and
because
the
adversary
urged
the
faith
and
doctrine
of
certaine
Hereticks
denying
originall
sinne
;
S.
Augustine
produceth
the
constant
contrary
asseverations
of
the
most
orthodoxe
Fathers
of
the
Church
in
their
own
words
.
For
he
citeth
,
Ireneus
,
Ciprian
,
Reticius
,
Olimpus
Hispa●
.
Hilar.
Ambrose
,
Innocentius
,
Gregor.
Basil
.
Magnus
,
Chrysost.
and
Jerome
:
which
is
a
full
cloud
of
sacred
witnesses
of
antiquity
,
beleeving
and
teaching
the
same
doctrine
.
This
upon
the
Text
in
hand
Saint
Augustine
doth
clearly
avouch
.
Nunquid
David
de
adulterio
natus
erat
?
quid
est
quod
sie
dicit
,
nisi
quia
trahitur
iniquitas
ab
Adam
?
Nemo
nas●itur
nisi
trahens
poenam
,
trabens
meritum
poenae
.
Was
David
born
in
adultery
?
Why
speaks
he
so
,
but
because
iniquity
is
drawn
from
Adam
.
There
is
none
born
which
draws
not
punishment
drawing
that
which
deserves
punishment
.
He
urgeth
the
words
of
the
Apostle
,
Corpus
mortuum
est
propter
peccatum
,
propago
sumus
corporis
mortui
.
The
body
is
dead
by
reason
of
sinne
.
We
are
the
off-spring
of
a
dead
body
.
Julian
the
Pelagian
did
urge
against
originall
sinne
the
honourable
state
of
Matrimony
.
So
Saint
Augustine
chargeth
him
:
Tu
autem
dicis
nuptias
sine
dubio
dam●ari
,
ab
omni
sit
liberum
obligatione
peccati
.
But
thou
sayest
,
The
condemning
of
marriage
is
no
sinne
.
But
marriage
was
ordained
,
and
the
blessing
of
propagation
was
given
before
the
sinne
of
Adam
.
And
marriage
is
honourable
among
all
men
,
and
the
bed
undefiled
.
The
sinne
of
Adam
did
not
discommand
marriage
,
nor
reverse
the
blessing
of
encrease
.
And
Saint
Augustine
upon
this
Psalme
doth
answer
.
Opus
hoc
castum
in
conjuge
non
habet
culpam
:
sed
origo
peccati
trahit
secum
debitam
poenam
.
Non
enim
maritus
quia
maritus
mortalis
non
est
:
a●t
aliunde
nisi
peccato
mortalis
est
.
Matrimoniall
function
is
without
fault
,
but
originall
sinne
draws
with
it
the
punishment
due
to
it
.
For
the
husband
,
as
a
husband
brings
not
death
,
nor
any
way
but
by
sinne
.
God
provided
a
remedy
,
the
seed
of
the
woman
against
sinne
,
and
suffered
humane
infirmity
to
passe
on
,
that
he
might
shew
mercie
where
he
pleased
.
But
you
may
demand
what
any
spirit
of
contradiction
can
alledge
against
Davids
disert
confession
of
his
formation
and
conception
in
sinne
?
Our
Anabaptists
answer
,
That
it
is
a
question
,
whether
his
confession
here
intend
himself
,
or
his
mother
.
It
was
a
poore
shift
to
busie
our
thoughts
about
such
a
question
:
for
why
should
David
confesse
any
thing
here
concerning
his
mother
?
If
any
,
why
not
both
parents
?
This
confession
must
have
coherence
,
and
correspondence
with
the
former
.
I
acknowledge
my
wickednesse
:
my
sinne
is
ever
before
me
.
But
what
if
it
concerne
him
?
Then
thus
:
he
confesseth
and
desireth
God
to
consider
whereof
he
was
made
,
of
dust
:
weak
flesh
,
unable
to
resist
the
tempter
when
the
Law
came
unto
him
,
through
which
weaknesse
he
was
overcome
.
This
is
that
which
we
call
originall
sinne
,
this
Carentis
justitiae
,
wanting
of
righteousnesse
;
this
impotencie
to
all
good
acts
:
this
seed
of
corruption
,
which
is
the
teeming
and
pregnant
spawne
of
all
sinnes
.
But
they
would
have
it
;
that
as
Christ
because
he
had
our
flesh
,
and
was
made
sinne
,
yet
was
no
sinner
:
So
David
,
though
confessing
himself
conceived
in
sinne
,
was
not
by
conception
and
birth
a
transgressour
.
To
which
we
answer
.
-
1
That
the
comparison
is
blasphemous
between
Christ
and
David
:
for
Christ
was
conceived
by
the
holy
Ghost
:
David
in
the
ordinary
way
of
flesh
.
-
2
That
we
call
not
originall
sinne
transgression
of
the
Law
in
origine
:
for
that
is
the
definition
of
actuall
sinne
.
For
originall
sinne
is
defined
:
-
1
Est
corruptio
naturae
à
prima
perfectione
:
It
is
the
corruption
of
nature
from
the
first
perfection
.
-
2
Est
corruptio
naturae
hominis
quae
efficit
ne
vere
obediamus
legi
Dei
,
nec
simus
sine
peccato
:
It
is
the
corruption
of
humane
nature
,
which
makes
us
unable
to
obey
Gods
Law
,
that
we
cannot
be
without
sinne
.
-
3
Est
ignorantia
inmente
,
&
concupiscentia
in
carne
:
It
is
ignorance
in
the
minde
,
and
concupiscence
in
the
flesh
.
-
4
But
the
fullest
is
this
.
It
is
an
hereditarie
corruption
of
nature
which
bringeth
forth
in
us
the
works
of
the
flesh
,
and
proneth
us
to
all
evils
,
and
thereby
doth
fasten
upon
us
a
guiltinesse
,
whereby
we
are
in
desert
and
danger
of
the
wrath
of
God
.
And
this
is
the
sinne
which
David
here
confesseth
,
which
began
with
him
in
his
very
conception
.
But
they
alledge
,
that
the
words
of
David
may
have
reference
not
to
himself
,
but
to
his
mother
.
Then
we
must
understand
him
thus
:
that
David
doth
not
confesse
sinne
as
a
fault
,
but
as
a
punishment
,
and
so
it
hath
regard
to
curse
:
I
will
multiply
the
sorrows
of
thy
conceptions
.
So
he
onely
meaneth
his
mothers
punishment
for
the
fall
,
and
his
weaknesse
through
the
fall
.
That
weaknesse
we
call
originall
sinne
.
But
why
David
in
his
repentance
,
should
repent
his
mothers
punishment
we
cannot
so
well
discerne
:
for
true
repentance
hath
respect
not
to
the
punishment
deserved
,
but
to
the
sinne
deserving
it
.
Therefore
these
poore
flashes
,
of
humane
wisedome
which
is
carnall
,
sensuall
,
and
diabolicall
,
cannot
elude
the
evidence
of
truth
,
that
David
bewailing
his
sinne
doth
repaire
to
the
root
of
it
in
his
conception
,
confessing
the
first
seminarie
of
this
weaknesse
to
begin
there
.
But
our
Anabaptists
urge
further
,
that
if
the
matter
of
which
David
was
made
was
tainted
with
sinne
:
Then
was
also
the
matter
of
which
Christ
was
made
tainted
with
sinne
:
for
he
was
conceived
in
the
wombe
of
a
mother
.
We
reply
,
That
he
was
conceived
by
the
holy
Ghost
,
and
it
was
an
holy
thing
,
that
was
born
in
his
mother
:
so
the
Angel
saith
to
her
.
They
reply
,
that
then
Christ
was
not
true
man
,
for
he
was
not
born
of
the
substance
of
his
mother
.
We
answer
,
That
Christ
was
born
of
the
very
substance
of
Mary
,
and
that
in
his
miraculous
generation
by
the
holy
Ghost
,
the
substance
was
not
changed
,
but
the
qualitie
of
it
.
For
when
David
prayeth
after
for
a
new
heart
,
he
doth
not
desire
to
have
the
substance
of
his
heart
changed
,
but
the
qualitie
thereof
:
that
of
a
sinfull
and
unclean
heart
it
may
be
made
a
pure
and
holy
heart
:
a
fit
Temple
for
the
holy
Ghost
to
dwell
in
.
Thus
,
I
hope
,
I
have
to
any
sober
judgement
cleared
both
our
received
doctrine
of
originall
sinne
,
and
the
interpretation
of
my
Text
against
these
old
and
new
Pelagians
,
and
so
the
confession
of
David
standeth
good
;
that
beside
his
actuall
transgressions
of
the
Law
,
he
standeth
guilty
before
God
of
originall
uncleannesse
;
from
which
corrupt
fountain
all
his
streames
of
actuall
iniquities
do
derive
.
I
will
now
fortifie
this
doctrine
with
plain
demonstrations
of
the
truth
from
the
Scripture
.
1
Wherefore
,
as
by
one
man
sinne
entred
into
the
Saint
Augustine
understandeth
this
sinne
to
be
,
that
originall
sinne
that
David
here
complaineth
of
:
for
Adams
was
actuall
,
and
death
reigneth
not
but
where
sinne
reigneth
.
The
same
Apostle
finding
in
his
understanding
enlightned
,
and
in
his
zeale
inflamed
,
and
in
his
will
rectified
by
the
Spirit
of
God
,
good
motions
to
serve
God
uprightly
:
yet
those
discouraged
and
ineffectualled
in
him
often
:
he
chargeth
all
this
upon
his
corrupt
nature
,
which
he
calleth
Peccatum
inhabitans
:
Sinne
dwelling
in
him
:
Vers.
20.
For
this
,
little
Infants
unborne
and
new
borne
are
subject
unto
death
,
and
to
charge
death
without
a
charge
of
sinne
would
call
the
judge
of
all
the
world
unjust
.
That
there
is
originall
sinne
,
and
that
David
here
complaineth
of
it
,
we
have
made
it
cleare
.
Now
observe
that
David
in
his
repentance
to
make
it
full
,
doth
apply
all
his
sinnes
to
the
multitude
of
Gods
tender
compassions
.
For
a
full
confession
maketh
way
to
a
full
absolution
.
When
Jeremiah
advise
thus
to
search
and
try
our
wayes
Brethren
,
if
any
man
be
overtaken
in
a
fault
,
ye
which
are
spirituall
restore
such
a
one
in
the
spirit
of
meeknesse
,
considering
thy self
,
lest
thou
also
be
tempted
.
In
which
words
,
The
considering
of
thy self
,
is
no
other
then
the
wise
remembrance
of
thy
originall
corruption
:
for
there
is
tinder
in
thee
apt
to
take
fire
from
a
little
spark
.
There
is
in
Sathan
both
cunning
and
malice
enough
with
his
temptations
to
strike
this
fire
.
The
Apostle
useth
a
fit
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
si
anticipetur
,
for
sometimes
we
are
by
sensuall
motives
perswaded
,
and
by
semblance
of
good
deceived
,
or
by
entisements
of
pleasure
or
profit
allured
to
evill
.
When
the
Serpent
,
as
with
Eve
,
disputeth
with
us
,
and
corrupteth
our
judgement
,
darkeneth
our
reason
,
blindeth
,
benummeth
,
or
deadeth
our
conscience
,
and
so
we
not
onely
take
,
but
gather
and
give
the
forbidden
fruit
.
Sometimes
Sathan
catcheth
us
by
surprise
,
and
with
a
sudden
temptation
,
having
all
opportunities
for
sinne
to
friend
,
he
overtaketh
us
,
and
embarketh
us
in
some
trespasse
,
before
we
have
leasure
to
advise
our selves
.
So
was
Troy
taken
at
last
by
a
cunning
stratageme
:
Vict●mque
quamvis
videat
,
Vix
or
edit
sibi
potuisse
vinci
.
She
saw
her self
orecome
by
foes
,
Yet
scarse
beleeves
she
what
she
knows
.
Thus
was
David
here
caught
,
he
was
at
leasure
,
in
peace
,
in
glory
,
and
power
,
at
ease
,
his
mind
now
quiet
:
his
breasts
full
of
milk
,
his
bones
of
marrow
,
and
walking
on
the
leads
of
his
house
,
his
eye
no
sooner
was
fastened
on
the
beauty
,
but
his
heart
was
fired
with
lust
after
Vriahs
wife
:
he
enquired
of
her
,
sent
for
her
,
defiled
her
,
prevented
,
and
surprized
with
a
sudden
temptation
.
This
he
imputeth
to
his
naturall
corruption
by
his
originall
and
birth
sinne
.
So
some
that
have
ever
made
conscience
of
an
oath
:
yet
upon
a
sudden
passion
sometimes
rap
out
a
fearfull
oath
to
Gods
great
dishonour
,
and
their
foule
offence
.
So
some
that
make
conscience
of
giving
,
Suum
cuique
,
to
every
one
his
own
,
yet
upon
an
opportunitie
offering
them
anothers
goods
upon
faire
termes
of
likely
secrecie
,
have
robbed
a
neighbour
.
I
have
upon
like
occasion
given
examples
of
this
work
of
corrupt
nature
in
the
sonnes
of
weepeth
my
Lord
?
He
answered
,
Because
I
see
the
evill
,
that
thou
wilt
do
to
the
children
of
Israel
:
their
strong
holds
wilt
thou
set
on
fire
,
and
their
yong
men
wilt
thou
destroy
with
the
sword
,
and
wilt
dash
their
children
,
and
wilt
rip
up
their
women
with
childe
.
And
Hazael
said
:
But
wh●t
,
When
Christ
said
one
of
his
twelve
should
betray
him
:
Judas
was
one
of
them
that
demanded
with
the
rest
:
Nunquid
ego
Domine
?
Is
it
I
,
Lord
?
But
a
sudden
temptation
surprised
him
.
Then
entred
Sathan
into
Judas
Iscariot
:
And
We
live
in
perpetuall
danger
,
by
reason
of
this
naturall
corruption
▪
for
the
Spirit
hath
his
eclipse
,
and
often
upon
our
grieving
him
,
leaveth
us
in
our
own
wayes
,
that
we
may
see
our
naturall
impotencie
to
that
which
the
Law
requireth
of
us
,
and
be
so
much
the
more
warie
how
we
walk
in
the
way
of
that
roaring
Lyon
,
which
goeth
about
continually
seeking
whom
he
may
devoure
.
But
here
remaineth
a
great
scruple
:
Was
not
David
circumcised
?
and
hath
not
that
Sacrament
according
to
the
intention
of
Gods
holy
ordinance
this
proper
effect
to
remove
and
purge
originall
sinne
?
And
now
in
the
time
of
the
Gospell
,
is
not
Baptisme
the
laver
of
our
new
birth
?
doth
it
not
wash
away
originall
sinne
?
Why
then
doth
David
yet
complaine
of
it
?
or
why
do
we
who
are
baptised
stand
daily
yet
in
jeopardie
of
it
?
To
cleare
this
point
,
we
resolve
,
that
since
the
fall
of
man
,
his
infirmitie
hath
ever
beene
such
,
as
all
the
meanes
of
grace
ordained
by
God
have
fallen
short
of
working
their
full
and
perfect
effect
upon
us
in
this
life
:
The
word
teacheth
us
;
and
yet
so
long
as
we
live
here
,
we
know
but
in
part
:
The
word
begetteth
faith
;
yet
so
weak
,
and
so
imperfect
is
our
faith
,
that
Christ
biddeth
us
to
pray
to
God
to
encrease
our
faith
.
The
word
of
the
Gospell
is
the
power
of
God
to
salvation
:
yet
he
doth
magnifie
his
power
in
our
weaknesse
.
Our
hope
is
imperfect
,
for
it
is
mingled
with
feare
.
Our
joy
is
not
complete
:
for
we
rejoyce
in
trembling
.
The
Sacraments
of
Circumcision
and
Baptisme
were
ordained
against
originall
sinne
,
yet
for
want
not
of
efficacie
in
the
gift
,
but
of
capacity
in
the
receivers
thereof
▪
they
fall
short
of
the
full
effect
here
.
It
is
therefore
farre
from
us
to
limit
God
by
his
ordinances
,
to
binde
him
to
passe
his
graces
no
way
but
by
them
.
As
farre
is
it
from
us
to
extend
the
force
of
his
ordinance
to
that
latitude
,
that
which
way
so
ever
his
outward
ordinance
goeth
,
his
grace
must
necessarily
follow
the
same
.
We
go
in
a
middle
way
betweene
these
two
extremes
,
affirming
that
according
to
the
good
pleasure
of
his
will
,
so
the
Sacraments
of
our
regeneration
do
work
their
effect
more
or
lesse
in
his
Church
.
For
my
own
judgement
,
I
have
beleeved
and
taught
,
that
Baptisme
doth
so
purge
away
original
sinne
,
as
it
doth
regenerate
us
.
It
worketh
the
same
work
at
once
,
the
killing
of
sinne
,
and
the
life
of
Christ
in
us
.
As
we
perceive
our
regeneration
imperfect
,
so
we
must
confesse
our
mortification
imperfect
.
Therefore
after
Baptisme
there
remaineth
yet
a
●ome
of
our
originall
sinne
,
because
Christ
hath
not
the
intire
possession
of
us
.
And
yet
there
is
a
seed
of
grace
,
because
Christ
dwelleth
in
us
.
Both
these
seeds
grow
in
us
till
the
harvest
.
Yet
as
Jacob
and
Esau
they
strive
in
the
same
wombe
:
for
the
flesh
lusteth
;
the
spirit
sigheth
,
and
groaneth
:
the
flesh
striveth
against
the
spirit
,
the
spirit
is
contrary
to
the
flesh
.
From
the
seed
of
the
flesh
which
we
call
originall
sinne
,
all
our
evill
thoughts
,
words
,
and
works
do
proceed
.
From
the
seed
of
the
spirit
arise
all
good
motions
whereby
we
resist
the
flesh
.
And
if
any
of
Gods
people
be
overtaken
with
offence
,
he
is
not
straitway
as
a
limbe
cut
off
from
the
body
,
but
as
a
bone
out
of
joynt
for
the
time
.
It
is
not
a
laxation
from
the
bodie
,
but
a
laxation
in
the
body
.
It
is
the
Apostles
word
:
you
that
are
spirituall
,
restore
such
a
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
put
him
in
joynt
againe
.
So
we
denie
not
the
grace
of
Circumcision
or
Baptisme
,
we
do
not
weaken
the
power
of
Gods
ordinance
,
but
we
allow
it
the
efficacie
of
congruitie
with
the
subject
.
For
it
filleth
secundum
capacitatem
vasis
,
according
to
the
capability
of
the
vessell
;
when
God
enlargeth
our
heart
,
we
shall
receive
his
gifts
more
fully
.
You
now
see
how
much
cause
David
had
to
complain
of
his
originall
sinne
,
as
the
seed
remaining
in
him
,
from
whence
these
great
offences
grow
.
I
conceive
the
proper
use
of
this
point
to
be
this
:
To
The
Prophet
here
in
the
from
of
this
confession
setteth
an
Ecce
,
Behold
,
which
may
be
directed
two
wayes
.
1
For
he
may
divert
his
speech
from
God
to
whom
his
addresse
is
,
to
the
Church
,
and
to
his
fellow-members
of
that
body
,
as
partners
with
him
of
the
same
nature
,
of
the
same
infirmitie
.
See
whence
these
●oule
evils
came
,
even
from
the
sinne
that
came
with
me
:
Peccatum
oriens
:
from
the
sinne
that
abideth
in
me
,
Peccatum
habitans
:
from
the
sinne
that
encircleth
me
,
Peccatum
circumstans
:
from
the
sinne
that
defileth
me
,
Peccatum
comm●culans
.
That
every
one
of
us
may
look
to
that
breeder
,
and
keep
it
from
teeming
in
us
,
or
if
lust
do
conceive
,
and
bring
forth
sinne
,
then
to
take
the
little
ones
and
dash
them
against
the
stones
.
We
do
not
enough
study
this
point
,
we
do
not
behold
and
see
into
it
as
we
should
,
to
look
for
no
good
out
of
this
Nazareth
,
to
confesse
our
weake
and
wicked
beginnings
of
nature
:
to
amend
by
culture
and
industry
our
barren
soyle
impregnant
of
any
good
fruits
.
To
plough
up
the
fallow
grounds
of
our
hearts
with
discipline
and
mortification
:
to
sowe
them
with
the
precious
seed
of
the
Word
.
Leaving
them
to
the
clouds
of
grace
to
raine
upon
them
:
and
to
the
Sonne
of
righteousnes
to
shine
on
them
.
Eli●hs
faith
will
open
heaven
for
that
raine
.
Joshuahs
prayer
will
make
that
Sonne
stand
still
.
2
Behold
,
to
God
,
he
may
desire
him
to
consider
in
his
I
deny
not
,
but
that
it
was
sinne
at
first
in
the
conception
;
but
David
doth
not
say
,
Formatus
sum
iniquus
:
or
Conceptus
iniquus
:
but
,
In
iniquitate
,
I
am
not
formed
or
conceived
wicked
,
but
in
wickednesse
.
The
matter
that
I
was
made
of
was
unsound
,
and
unholy
:
for
David
was
not
David
,
till
his
reasonable
soul
was
infused
;
then
was
he
sinfull
.
So
that
I
conceive
this
behold
urged
to
God
,
to
move
compassion
in
him
,
that
seeing
he
could
not
help
it
that
he
was
so
framed
(
and
surely
God
is
mercifull
to
that
sinne
in
us
)
therefore
David
saith
of
him
;
Like
as
a
father
pittieth
his
children
,
so
the
Lord
pittieth
them
that
feare
him
.
For
he
knoweth
our
frame
,
he
remembreth
that
we
are
dust
.
Therefore
this
Ecce
,
behold
,
to
God
,
doth
move
him
to
compassion
of
his
most
miserable
condition
in
regard
of
the
corruption
and
frailty
of
his
frame
and
composition
.
But
our
fault
is
,
that
we
do
not
husband
our
talent
of
Gods
grace
,
and
of
Christs
merits
,
to
our
amendment
of
nature
,
and
to
the
expurgation
of
our
sinne
.
Yet
for
Infants
that
have
no
sinne
,
but
that
to
answer
for
,
in
the
ordinary
way
of
Gods
favour
;
I
make
no
question
of
their
salvation
by
Baptisme
:
for
so
the
Apostle
,
Baptisme
saveth
us
.
Yet
the
want
of
the
outward
Sacrament
which
cannot
be
charged
upon
little
Infants
,
doth
not
deprive
them
of
the
favour
of
God
,
because
the
covenant
is
not
limited
by
the
signe
of
it
.
The
promise
which
is
the
soul
and
life
of
the
Sacrament
,
is
past
to
you
and
to
your
children
.
The
Church
of
Rome
denyeth
unbaptised
infants
a
place
in
heaven
,
and
they
have
built
them
a
Limbus
,
an
upper-roome
above
hell
,
where
they
place
them
:
but
they
cannot
agree
upon
their
estate
there
:
Some
of
their
learned
depriving
them
of
the
fruition
of
heaven
,
but
allowing
them
life
everlasting
without
paine
,
and
with
some
measure
of
happinesse
.
Others
allow
them
an
earthly
paradise
of
naturall
felicity
for
ever
.
Thomas
,
and
others
,
that
they
are
deprived
of
the
sight
of
God
,
and
have
no
poenam
sensus
,
paine
of
sense
,
inward
or
outward
.
Driedo
and
others
affirme
,
both
poenam
damni
&
sensus
,
paine
of
losse
and
sense
.
But
Saint
Augustine
saith
,
he
could
never
reade
in
Scripture
of
more
then
two
places
;
heaven
for
the
saved
,
and
hell
from
that
distanced
very
farre
off
,
for
the
damned
,
Locum
tertium
non
reperio
,
I
finde
no
third
place
.
We
confesse
,
that
originall
sinne
without
Christ
is
mortall
;
but
Christ
became
man
,
and
was
born
of
a
Virgin
,
and
became
an
Infant
,
for
Infants
,
to
preserve
them
from
hell
,
and
we
beleeve
charitably
and
comfortably
of
them
,
that
he
receiveth
such
to
himself
.
The
conclusion
of
this
point
is
,
that
seeing
we
are
thus
born
filii
ira
,
the
children
of
wrath
,
we
should
make
it
the
exercise
of
our
whole
life
to
strive
against
this
naturall
corruption
,
and
to
weaken
the
force
of
the
flesh
all
we
can
,
by
mortifying
the
deeds
thereof
,
and
to
grow
daily
in
wisedome
,
and
knowledge
,
and
faith
,
and
obedience
,
perfect
,
throughly
perfect
to
all
good
works
,
making
our
election
and
calling
sure
in
our
owne
consciences
,
to
the
establishing
of
our
hearts
,
till
we
grow
up
to
be
perfect
men
in
Christ
Iesus
,
for
if
we
mortifie
the
deedes
of
the
flesh
by
the
spirit
,
we
shall
live
.
VERSE
6.
Behold
,
thou
desirest
truth
in
the
inward
parts
,
and
in
the
hidden
part
thou
shalt
make
mee
to
know
wisedome
.
5.
TO
aggravate
his
owne
digression
,
hee
compareth
himselfe
in
this
state
of
transgression
,
with
that
condition
which
God
exacteth
of
us
,
and
which
he
will
hereafter
worke
in
him
.
In
which
words
we
have
,
-
1
Davids
feare
.
-
2
Davids
faith
.
1
Davids
feare
,
He
confesseth
his
transgressions
and
iniquities
and
sinnes
,
and
would
very
faine
be
quit
of
them
,
because
he
findeth
them
so
contrary
to
the
holinesse
and
pure
perfection
of
the
divine
nature
:
for
David
had
lived
in
the
open
profession
and
practise
of
religion
,
he
had
established
both
religion
and
Courts
of
Iustice
in
Ierusalem
,
yet
secretly
his
corrupt
heart
had
embraced
a
temptation
to
sinne
,
and
he
had
effected
it
,
whereby
he
had
displeased
God
:
for
God
is
not
pleased
with
an
out-side
and
semblance
of
religion
,
which
may
passe
currant
with
men
,
who
see
no
deeper
than
the
shew
;
he
is
a
searcher
of
hearts
,
and
desireth
not
a
seeming
and
shew
,
but
truth
,
and
that
not
in
a
face
of
holinesse
,
in
an
outward
profession
,
but
in
the
inward
parts
.
2
Davids
faith
,
that
notwithstanding
this
his
grievous
declination
from
the
wayes
of
God
,
yet
God
in
his
mercy
will
repaire
him
againe
,
and
make
him
to
know
wisedome
in
his
hidden
part
:
that
is
,
in
his
understanding
and
in
his
heart
.
Thus
we
must
understand
this
text
,
following
our
new
translation
,
but
former
translations
doe
alter
the
sense
,
and
change
the
matter
of
this
verse
.
The
vulgar
Latine
,
the
Spanish
,
the
Italian
,
the
French
,
the
old
English
,
the
Geneva
reading
:
Junius
,
Pagnine
,
Calvine
,
and
generally
all
the
translations
that
I
have
read
,
and
Comments
:
Saint
Augustine
,
L●dolphus
,
Saint
Ambrose
,
Saint
Gregory
,
Cardinall
Bellarmine
,
&c.
doe
all
reade
one
way
.
Thou
hast
made
me
to
understand
wisedome
secretly
.
Which
doth
also
adde
weight
to
the
burthen
of
his
sinne
;
for
seeing
God
requireth
truth
in
the
inward
parts
,
and
had
secretly
informed
him
with
wisedome
,
to
know
so
much
,
and
to
direct
him
in
the
way
of
obedience
;
This
maketh
Davids
sinne
greater
,
who
not
onely
transgressed
Gods
Commandement
,
but
sinned
against
the
knowledge
and
wisedome
which
God
gave
him
,
against
it
:
onely
Montanus
his
interlineare
readeth
it
in
the
future
,
whom
our
translators
of
the
Kings
Bible
have
followed
:
the
originall
doth
beare
it
well
,
and
I
choose
rather
to
see
David
in
faith
,
then
in
feare
,
and
therefore
I
embrace
our
reading
:
wherein
David
beleeves
,
that
God
will
make
him
wiser
hereafter
,
1
Concerning
his
feare
,
he
had
cause
to
mistrust
himselfe
,
when
his
conscience
accused
him
of
hypocrisie
,
for
having
maintained
an
outward
expressure
of
religion
,
his
heart
proved
false
to
God
,
and
his
eye
walked
in
wrong
waies
,
and
misguided
his
heart
.
God
who
looketh
not
onely
upon
our
outward
man
,
but
upon
the
heart
,
soone
found
him
out
,
and
saw
the
abhominations
there
,
for
he
is
searcher
of
hearts
and
reines
.
There
is
not
a
better
rule
to
manage
either
our
conversation
,
or
our
faith
,
or
our
repentance
by
,
then
this
:
to
consider
what
God
requireth
of
us
,
and
wherein
he
delighteth
.
Micah
the
Lords
Prophet
saith
,
He
hath
shewed
thee
O
man
what
is
good
,
and
what
the
Lord
doth
require
of
thee
:
Hee
is
our
Lord
,
and
it
is
fit
that
we
take
notice
of
his
will
,
and
what
he
requireth
;
he
will
shew
us
nothing
but
good
;
the
old
way
,
the
good
way
,
that
walking
in
it
,
we
may
finde
rest
for
our
soules
He
desireth
our
eares
to
his
word
:
Let
him
that
hath
eares
to
heare
,
heare
what
the
spirit
speaketh
,
&c.
He
desireth
the
eyes
of
our
body
,
that
we
keepe
them
from
beholding
vanity
:
that
we
li●t
them
up
to
the
hils
,
unde
auxilium
,
whence
commeth
our
helpe
.
He
requireth
the
lifting
up
of
our
hands
in
prayer
,
the
stretching
out
of
our
hands
in
almes
,
in
good
workes
,
in
labour
in
our
callings
,
in
subvention
and
supportation
of
the
weake
,
in
taking
up
such
as
are
fallen
.
He
requireth
our
tongues
in
voce
laudi●
,
in
the
voyce
of
thankesgiving
;
wee
must
make
his
praise
to
be
heard
.
In
prayers
and
supplications
with
strong
cries
.
He
requireth
our
feete
to
tread
in
his
Courts
,
to
stand
in
the
gates
of
Ierusalem
:
and
cave
pedi
,
take
heed
to
thy
foot
.
He
requireth
our
knee
,
for
he
hath
sworne
in
holinesse
,
●gressum
est
verbum
,
&c.
the
word
is
gone
forth
,
Every
knee
shall
bow
to
me
.
O
come
let
us
worship
,
and
fall
downe
,
and
kneele
before
the
Lord
:
but
all
these
are
formes
,
which
an
hypocrite
may
put
on
,
and
personate
and
act
,
and
who
can
say
but
he
is
religious
and
feareth
God
?
This
vernish
and
guilding
may
deceive
men
,
and
all
is
not
gold
that
glisters
:
therefore
to
regulate
our
faith
and
manners
,
our
best
rule
is
to
compose
our selves
not
to
the
eye
of
man
,
but
to
the
eye
of
God
:
for
what
need
we
feare
the
judgement
of
man
?
With
me
it
is
a
very
small
thing
,
that
I
should
be
judged
of
you
,
or
of
mans
judgement
.
It
was
the
praise
of
Noah
,
Thee
onely
have
I
found
righteous
before
me
.
Righteousnesse
before
God
,
is
that
which
in
my
Text
is
called
truth
in
the
inward
parts
,
sineeritas
cordis
,
purity
of
heart
.
My
sonne
,
give
me
thy
heart
:
This
is
the
difference
betweene
Those
gods
that
cannot
discerne
the
inward
parts
,
neither
can
distinguish
betweene
sincerity
and
hypocrisie
,
may
be
easily
put
off
with
any
formall
service
.
But
the
eye
that
seeth
profunda
cordis
,
the
depth
of
the
heart
,
&
searcheth
in
abscondito
,
the
hidden
part
,
must
not
be
dallied
with
.
David
could
say
,
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
.
Two
things
here
arise
doctrinall
:
-
1
That
God
searcheth
so
deepe
as
our
inward
parts
.
-
2
That
he
requireth
sincere
service
from
them
.
1
O
Gods
search
.
It
were
no
matter
for
more
then
shew
,
if
Gods
search
went
no
further
then
our
outward
man
.
I
here
were
those
This
people
honoureth
me
with
their
lippes
,
but
their
heart
,
&c.
By
Davids
rule
it
must
be
so
,
he
that
formed
the
eye
,
should
not
he
see
?
he
that
made
the
eare
,
should
not
hee
heare
?
he
that
framed
the
heart
,
should
not
he
search
the
heart
?
Such
as
our
hearts
are
,
such
is
our
service
,
and
so
accepted
.
2
He
requireth
in
this
heart
,
truth
:
for
onely
such
hearts
are
like
a
field
which
the
Lord
hath
blessed
,
they
are
onely
the
good
ground
for
the
seed
of
the
word
,
who
receive
it
into
an
honest
and
good
heart
.
There
is
not
a
more
foolish
sinne
in
the
world
,
than
that
of
hypocrisie
,
for
it
serves
our
turnes
onely
with
a
shew
of
goodnesse
.
Which
convinceth
the
conscience
,
as
Chrysostome
saith
,
Si
bonum
est
bonum
ad
parere
,
melius
est
bonum
esse
:
If
i●
be
good
to
seeme
,
much
more
to
be
good
.
It
serveth
our
turn
onely
with
men
,
such
as
daily
are
taken
The
last
reward
of
hypocrisie
is
deadly
,
for
all
the
wicked
There
was
a
divination
in
use
amongst
the
Romans
,
by
opening
of
beasts
▪
and
looking
upon
their
inwards
.
Aruspices
,
Soothsayers
.
God
hath
ever
used
that
kinde
of
inspection
,
to
distinguish
seeming
from
being
his
servants
.
And
therefore
we
knowing
how
patent
our
hearts
and
waies
are
to
the
all-seeing
eyes
of
God
,
ought
to
purge
our
consciences
from
dead
workes
,
to
serve
the
living
God
.
Our
inwards
are
that
Temple
of
the
holy
Ghost
,
there
Christ
standeth
at
the
dore
,
and
knocketh
,
and
would
faine
come
in
to
abide
with
us
.
Let
not
Gods
house
of
praier
be
made
spelunca
latronum
,
a
den
of
theeves
.
We
confesse
that
we
have
not
in
our selves
either
wisedome
or
goodnesse
sufficient
to
plant
truth
within
us
,
and
to
purge
this
temple
.
Christ
must
make
the
whip
,
and
scourge
out
the
defilers
thereof
.
But
seeing
God
delighteth
in
truth
and
sincerity
,
this
I
dare
say
,
there
is
not
a
sinne
to
which
our
free-will
may
extend
,
and
against
which
our
owne
naturall
strength
may
serve
us
better
then
against
hypocrisie
.
For
though
it
be
not
in
the
power
of
my
free-will
to
embrace
truth
,
yet
I
may
choose
whether
I
will
be
an
hypocrite
,
I
may
appeare
as
I
am
.
This
maketh
the
sinne
of
hypocrisie
so
damnable
,
because
I
may
eschew
it
if
I
wil.
And
knowing
how
contrary
it
is
to
the
pure
and
holy
divine
nature
,
how
unworthy
of
GODS
creature
,
how
provoking
to
GOD
;
our
sinne
is
the
greater
.
It
is
our
wisedome
to
observe
what
God
desireth
,
and
to
apply
our selves
wholy
to
the
fulfilling
thereof
.
Wee
would
have
him
deale
so
with
us
,
and
when
we
doe
onely
affect
his
favours
in
desire
,
before
wee
come
to
be
petitioners
to
him
,
He
heareth
the
desires
of
the
poore
.
Alas
,
what
benefit
is
the
truth
of
our
inward
parts
to
him
?
he
desireth
it
for
us
,
that
we
may
be
holy
,
and
so
we
shall
come
to
see
the
face
of
God
:
for
without
holinesse
,
no
man
shall
see
God
.
I
have
set
God
alwaies
before
me
,
saith
David
,
that
is
the
way
of
true
holinesse
.
For
comparing
our selves
with
him
,
we
shall
see
our
owne
impurity
the
better
.
Iob
did
so
:
I
have
heard
of
thee
by
the
hearing
of
the
eare
,
but
now
David
now
in
the
way
of
repentance
taketh
God
into
his
sight
,
and
considereth
what
hee
requireth
,
and
findeth
his
sinne
so
much
the
greater
,
by
how
much
he
hath
failed
of
that
which
God
desireth
.
If
we
come
not
to
this
of
our selves
,
God
sendeth
his
Prophets
to
us
to
tell
us
of
it
,
and
to
put
it
home
to
us
,
as
he
did
to
his
owne
people
.
For
ye
dissembled
in
your
hearts
when
you
sent
mee
to
Almighty
The
righteous
is
bold
as
a
Lyon
.
And
they
dye
damnably
,
for
when
they
are
stript
out
of
their
borrowings
,
and
appeare
naked
in
the
sight
of
Gods
pure
eyes
,
they
have
the
reward
of
hypocrites
.
Yet
they
abuse
this
Text
,
who
because
God
desireth
truth
in
the
inward
parts
,
care
not
how
they
outwardly
carry
themselves
.
Some
such
there
have
beene
,
who
because
Nicodemus
came
to
Christ
by
night
,
and
yet
went
in
the
common
way
of
the
Priests
and
Scribes
in
open
conversation
,
have
therefore
resolved
,
that
if
they
bee
true
to
God
,
and
his
religion
,
in
their
inward
parts
,
it
is
no
matter
though
they
joyne
with
all
people
where
they
come
in
outward
duties
of
the
religion
of
the
place
where
they
live
.
Amongst
the
tenants
of
Gods
holy
Tabernacle
,
they
are
1
Of
the
speech
with
the
minde
,
to
speake
as
we
thinke
.
2
Of
the
minde
with
the
thing
it selfe
:
that
wee
embrace
truth
in
our
minde
,
as
the
thing
is
.
Saint
Augustine
saith
,
it
is
not
Davids
meaning
that
in
corde
loquamur
veritatem
,
ore
mendacium
,
in
heart
we
speake
truth
,
and
lye
with
our
mouthes
.
Therefore
David
calleth
such
as
have
this
truth
in
their
inward
parts
,
such
as
walke
uprightly
;
and
the
vertue
here
required
of
us
is
,
integrity
and
sincerity
.
And
it
is
an
unfained
desire
in
the
servants
of
God
,
to
approve
themselves
such
as
they
seeme
.
As
this
hath
reference
to
God
,
it
is
free
from
hypocrisie
;
as
to
men
,
it
is
voyd
of
guile
.
This
vertue
is
rewarded
with
grace
and
glory
.
Regula
signorum
,
the
rule
of
signes
.
-
1
The
upright
is
sound
in
his
conscience
before
God
.
The
hypocrites
care
is
,
ut
videatur
,
that
he
seeme
.
-
2
The
upright
are
most
carefull
of
the
Commandements
of
God
:
the
hypocrite
is
more
observant
of
the
commandements
of
men
.
-
3
The
sincere
man
loves
religion
for
it selfe
:
the
hypocrite
for
other
ends
.
-
4
The
upright
hateth
sinne
in
himselfe
,
the
hypocrite
in
others
.
-
5
One
makes
conscience
of
all
,
the
other
but
of
some
sinnes
.
-
6
The
upright
love
the
best
and
most
righteous
,
but
despise
the
wicked
:
the
hypocrite
despiseth
,
and
hateth
all
that
are
better
than
he
,
-
7
The
care
of
the
upright
is
for
the
greater
duties
of
the
law
,
but
the
hypocrite
is
for
Mint
and
Cummin
:
Nullus
in
magnis
,
magnus
in
minimis
,
nothing
in
great
things
,
great
in
nothing
.
-
8
The
upright
is
humble
,
the
hypocrite
proud
:
He
that
lifteth
up
himselfe
,
his
soule
is
not
upright
in
him
.
-
9
The
upright
is
bold
as
a
Lyon
:
the
hypocrite
flyeth
,
nemine
persequente
,
when
no
man
followes
.
-
10
The
upright
is
never
removed
,
he
persevereth
to
the
end
,
but
the
hypocrite
is
as
the
morning
cloud
,
and
as
the
morning
dew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
profession
,
for
a
time
.
-
11
The
upright
joyne
duties
of
piety
and
charity
,
the
hypocrite
parteth
them
:
shew
of
religion
,
none
of
charity
,
no
truth
in
the
inward
parts
.
2
Davids
faith
,
And
in
the
hidden
part
thou
shalt
make
me
to
know
wisedome
.
-
1
Here
is
the
way
found
to
amend
all
,
by
knowing
-
2
Here
is
the
seate
of
this
knowledge
and
wisedome
,
in
the
hidden
part
.
-
3
Here
is
Davids
confidence
,
that
God
will
make
him
know
,
1
Know
wisedome
,
sinne
makes
us
fooles
,
for
all
sinne
is
folly
,
all
sinners
fooles
.
Take
heed
you
walke
circumspectly
,
not
as
fooles
,
but
as
wise
.
Can
there
be
a
greater
folly
then
to
leave
the
fountaine
of
living
water
,
and
to
make
our selves
cisternes
that
hold
no
water
?
sinne
is
departing
from
God
:
it
is
an
evill
heart
of
unbeliefe
that
doth
so
.
We
have
warning
of
it
.
Take
heed
brethren
,
lest
there
be
in
any
of
If
any
man
draw
backe
,
my
soule
shall
have
no
pleasure
in
him
.
Where
are
we
then
?
yet
are
wee
in
the
presence
,
and
within
the
verge
of
the
power
of
God
,
within
the
sight
of
his
eye
,
within
the
reach
of
his
right
hand
,
and
his
right
hand
will
soone
finde
out
all
his
enemies
.
It
is
Davids
saying
,
when
he
fled
from
the
face
and
furie
of
his
rebell
sonne
Absolon
:
if
God
thus
say
,
I
have
no
delight
in
thee
,
here
am
I
,
let
him
doe
to
me
,
as
it
seemeth
good
unto
him
:
he
must
tarry
by
it
,
there
is
no
slying
from
his
hand
.
It
is
our
folly
then
,
by
sinne
to
depart
from
him
,
who
hath
us
alwaies
in
his
sight
and
power
.
2
It
is
our
folly
to
sinne
and
offend
him
,
to
whom
we
must
resort
for
all
good
things
:
For
in
him
we
live
,
move
,
and
have
our
being
,
every
good
and
perfect
gift
comes
from
him
:
of
him
we
have
our
daily
bread
,
he
formed
us
in
the
wombe
,
he
tooke
us
thence
,
on
him
wee
depend
from
our
mothers
breast
:
and
if
by
sinne
we
goe
away
from
him
,
by
repentance
wee
must
returne
to
him
with
shame
enough
,
as
she
did
,
who
said
,
I
will
goe
and
returne
to
God
knowes
that
our
necessities
will
force
us
to
him
againe
,
and
he
mendeth
our
pace
with
his
rod
.
I
will
goe
and
returne
to
my
place
,
till
they
acknowledge
their
offence
,
and
seeke
my
face
:
in
their
affliction
they
will
seeke
me
early
.
3
It
is
folly
to
sinne
,
and
thereby
to
hazard
the
losse
of
those
things
which
we
affect
most
here
,
such
as
concerne
our
temporall
welfare
,
for
we
hold
the
things
of
this
world
by
no
other
ten●re
,
but
of
his
good
pleasure
.
To
hazard
the
losse
of
grace
here
,
and
glory
hereafter
:
for
onely
godlinesse
hath
the
promises
of
this
life
,
and
of
that
which
is
to
come
;
the
knowledge
of
wisedome
doth
helpe
all
:
but
that
is
not
sapientia
carnis
,
the
wisedome
of
the
flesh
,
or
saeculi
hujus
,
of
this
world
,
which
is
carnall
,
sensuall
,
and
divellish
:
this
is
foolishnesse
with
God
,
and
befooleth
us
.
It
is
wisedome
to
salvation
,
the
wisedome
of
God
,
it
growes
not
in
us
,
it
is
infu●ed
into
us
,
and
the
Apostle
calleth
it
wisedome
from
above
:
Hee
describeth
it
by
the
effects
which
it
worketh
in
them
that
have
it
.
1
It
is
pure
,
for
it
maketh
us
so
:
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
-
1
Puritatem
scientiae
the
purity
of
science
.
-
2
Conscientiae
,
the
purity
of
conscience
.
1
Scientiae
,
of
science
,
or
knowledge
,
against
-
1
Vanitie
,
which
affecteth
idle
and
unprofitable
studies
.
-
2
Selfe
opinion
,
which
advanceth
heresie
and
schisme
.
-
3
Curiositie
,
which
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
would
know
supra
id
quod
scriptum
est
,
above
that
which
is
written
.
2
Conscientiae
,
of
conscience
.
And
herein
I
endeavour
alwaies
to
have
a
cleare
conscience
before
God
,
and
toward
To
relieve
man
after
his
fall
,
Christ
was
sent
,
who
was
made
to
us
of
God
,
wisedome
,
and
he
is
that
wisedome
which
in
Salomons
Proverbs
lifteth
up
her
voyce
,
and
offereth
to
instruct
all
the
fooles
of
the
earth
in
knowledge
to
righteousnesse
.
I
doubt
not
,
but
the
faith
of
David
did
here
looke
so
farre
as
to
this
wisedome
,
the
holy
sonne
of
God
:
for
hee
saith
,
Thou
shalt
make
me
to
know
wisedome
.
1
Thou
shalt
make
me
to
know
my
Redeemer
,
whose
wisedome
shall
both
open
me
a
way
out
of
the
danger
I
am
now
in
,
&
shall
direct
me
in
a
course
of
repentance
of
what
is
past
,
and
amendment
of
life
for
the
time
to
come
.
For
this
is
life
eternall
,
to
know
thee
,
and
him
thou
hast
sent
.
So
we
must
understand
David
here
,
for
non
est
aliud
nomen
,
there
is
no
other
name
,
there
is
no
other
wisedome
in
the
world
that
can
recover
us
from
the
folly
and
frenzie
of
sinne
,
but
Christ
Iesus
onely
.
It
is
our
way
,
when
we
have
fallen
by
any
transgression
,
to
advise
with
this
wisedome
,
and
to
rest
therein
:
for
hee
that
is
our
wisedome
to
shew
us
the
right
way
,
and
to
guide
us
in
it
,
is
also
our
righteousnesse
whereby
wee
appeare
just
in
the
sight
of
God
,
so
that
nothing
can
be
laid
to
our
charge
:
and
he
is
also
our
sanctification
,
by
which
we
are
holy
in
our selves
,
and
doe
so
appeare
before
men
:
he
is
also
our
redemption
,
whereby
wee
are
cleared
both
from
the
guilt
of
sinne
,
and
the
deserved
punishment
therof
.
So
that
in
repentance
we
must
looke
unto
this
Iesus
,
the
author
and
finisher
of
our
faith
.
Know
him
,
for
hee
must
beare
all
our
iniquities
,
and
in
his
name
onely
must
the
horne
of
our
salvation
be
exalted
.
2
The
seate
of
this
wisedome
,
in
the
hidden
part
.
Saint
Augustine
readeth
this
otherwise
,
occulta
sapientiae
tuae
manifestasti
mihi
,
thou
hast
shewne
me
the
secrets
of
thy
wisedome
:
and
he
hath
a
comfortable
observation
upon
it
.
The
secret
of
Gods
wisedome
is
his
secret
purpose
to
shew
mercy
to
such
as
truely
repent
.
Great
sinnes
threaten
great
wrath
,
&
many
heavy
judgments
are
menaced
to
notorious
offenders
,
yet
God
revealeth
to
them
the
secrets
of
his
wisedome
:
when
he
letteth
them
know
that
he
can
make
their
crimsin
and
scarlet
sinnes
as
white
as
wooll
and
snow
.
Vpon
what
hope
else
did
Niniveh
repent
,
hearing
Gods
peremptory
judgement
.
Niniveh
destruetur
,
Niniveh
shall
be
destroyed
:
the
time
also
limited
,
but
GOD
made
manifest
the
secret
of
his
wisedome
to
her
.
But
I
follow
our
owne
reading
,
and
finde
the
seat
of
this
wisedome
prepared
in
the
hidden
part
.
David
meaneth
here
the
same
place
where
he
had
hid
his
sin
,
and
that
is
in
prosundo
cordis
,
in
the
depth
of
his
heart
.
Saint
Peter
calleth
this
seate
,
desireth
truth
in
the
inward
parts
.
These
are
secret
parts
.
1.
To
the
eye
,
and
search
of
the
world
without
us
,
for
that
cannot
ransacke
and
romage
the
conscience
.
Some
overtures
may
be
made
thereof
:
we
say
,
ex
vultu
virum
,
we
know
a
man
by
his
face
,
and
vultus
index
animi
,
the
face
shewes
the
minde
:
trees
be
knowne
by
their
fruits
:
our
words
,
our
workes
,
our
gestures
,
our
pennes
,
do
give
some
testimony
of
the
heart
,
our
company
also
.
But
God
hath
reserved
the
inquisition
and
judicature
of
the
heart
,
by
speciall
appropriation
to
his
owne
prerogative
royall
.
Deepe
is
the
heart
of
man
,
and
no
man
can
sound
it
.
2
This
is
called
a
secret
part
,
in
respect
of
our selves
,
for
no
man
knoweth
the
depth
of
his
owne
heart
,
wherein
there
is
closely
couched
,
as
you
have
heard
,
a
seed
of
unrighteousnesse
,
our
remaine
of
originall
sinne
,
which
spawneth
and
issueth
many
transgressions
:
yet
there
may
be
hidden
there
also
a
seed
of
grace
,
which
may
put
forth
in
time
and
bring
forth
fruit
to
life
.
2
Great
examples
of
the
secrecie
of
these
parts
to
our selves
.
1
In
Iudas
one
of
the
holy
College
of
the
twelve
,
for
neither
was
he
suspected
by
others
,
neither
did
he
in
himselfe
discerne
that
seed
of
evill
,
which
lay
long
concealed
in
his
hidden
and
secret
part
,
which
after
brought
forth
treason
.
2
Another
in
Saint
Paul
,
who
living
long
a
cruell
enemy
of
the
Church
,
when
Christ
was
once
revealed
in
him
,
he
became
both
a
vessell
to
carry
pretious
treasure
into
the
Church
,
and
a
patient
sufferer
for
that
truth
which
before
he
had
persecuted
.
Here
is
the
hope
of
David
,
that
he
shall
now
obtaine
wisedome
of
God
in
this
secret
of
his
heart
.
And
this
accomplisheth
repentance
,
when
we
set
our
inward
parts
to
rights
:
for
the
corruption
of
these
is
the
generation
of
all
kindes
of
sinnes
.
Wisedome
asketh
this
seat
of
us
,
My
sonne
give
me
thy
heart
,
and
if
we
keepe
it
for
wisedome
,
it
is
fortified
against
all
temptations
.
The
heart
of
man
is
the
little
Citie
,
and
Sathan
is
the
great
king
that
besiegeth
it
,
and
buildeth
bulwarkes
against
it
.
wisedome
is
that
poore
man
that
saveth
this
City
,
and
removeth
,
yea
destroyeth
the
enemy
of
it
.
Wisedome
when
it
doth
no
more
but
swimme
in
the
fancy
,
and
float
in
the
braine
,
rather
swelleth
then
fatteneth
us
:
but
when
it
possesseth
the
heart
,
which
is
the
seat
of
affections
,
it
then
commandeth
all
;
for
then
the
eye
,
the
eare
,
the
tongue
,
the
hand
,
be
all
set
aworke
,
and
all
those
parts
which
were
before
the
weapons
of
unrighteousnesse
to
commit
unrighteousnesse
,
turne
their
service
another
way
,
to
the
worke
of
truth
to
please
God
.
It
is
the
happinesse
of
Gods
Saints
to
store
this
wisedome
in
this
hold
of
the
heart
.
This
is
that
bonus
thesaurus
cordis
,
good
treasure
of
the
heart
that
Christ
speakes
of
.
And
when
Salomon
saith
,
omni
custodia
custodicor
tuum
,
keep
thy
heart
diligently
,
he
meaneth
that
we
should
freight
it
with
this
wisedome
.
For
our
adversary
,
besides
his
profest
hostility
wherin
he
proclaims
open
war
against
the
Church
of
God
,
hath
his
secret
insinuations
by
which
he
windeth
himselfe
into
the
hearts
of
men
.
So
he
entred
into
the
heart
of
Iudas
,
and
Saint
Peter
saith
to
Simon
Magus
,
Thy
heart
is
not
right
in
the
sight
of
God
.
Sathan
had
beene
secretly
Intravit
mors
per
fe●es●ras
,
Death
came
in
at
the
windowes
,
he
let
it
in
by
his
eyes
,
for
no
sooner
did
his
eye
looke
,
but
his
heart
did
lust
,
and
then
all
his
parts
proved
instruments
of
sinne
,
and
traitours
to
the
spirit
of
God
that
was
in
him
.
This
setteth
us
a
worke
to
furnish
our
secret
part
with
wisedome
,
for
so
it
will
be
a
fortification
against
open
warre
,
and
a
privy
coat
against
a
sudden
stabbe
of
temptation
.
This
wisedome
,
though
thus
secretly
stored
,
cannot
be
concealed
,
but
it
will
speake
in
the
tongue
,
the
language
of
Canaan
,
For
ext
of
the
abundance
of
the
heart
,
the
mouth
speaketh
.
It
will
be
seene
in
the
face
,
for
the
wise
doe
set
their
faces
toward
Ierusalem
,
and
you
may
see
by
their
lookes
,
which
way
they
are
bound
:
all
their
workes
and
whole
conversation
will
taste
of
it
.
The
greatest
hinderance
to
good
conversation
,
to
good
workes
,
and
to
repentance
of
our
evill
waies
,
is
the
unsoundnesse
and
rottennesse
of
our
secret
part
:
that
is
,
1
Vanity
in
our
understanding
,
when
wee
busie
our
thoughts
,
and
exercise
our
wits
,
either
onely
in
the
things
which
concerne
this
life
,
what
we
shall
eat
,
what
we
shall
drinke
,
where
with
we
shall
be
cloathed
,
for
which
the
heathens
take
care
,
who
know
no
God
to
take
that
care
for
them
:
or
when
we
spend
our
braines
in
impertinent
disquisitions
,
studying
genealogies
,
and
intricating
our
thoughts
in
vaine
questions
,
which
are
not
worthy
our
study
.
2
Our
inward
part
is
mortally
diseassed
by
corruption
of
our
will
,
when
wee
live
in
a
perpetuall
pursuit
of
our
owne
desires
,
and
goe
in
the
way
that
seemeth
good
in
our
owne
eyes
:
for
so
the
strength
of
sinne
is
the
law
,
and
the
more
we
are
restrained
,
the
more
we
strive
both
against
the
Commandement
that
biddeth
,
and
forbiddeth
,
and
against
the
word
of
exhortation
,
that
putteth
the
Commandement
upon
the
conscience
.
And
against
those
good
motions
of
the
spirit
of
God
,
and
of
his
good
Angels
which
continually
labour
to
compose
us
to
obedience
.
The
way
to
heale
all
this
is
by
wisedome
in
this
secret
part
,
for
that
will
teach
,
1
For
the
world
,
there
is
no
cause
to
care
,
for
the
Lord
careth
for
us
;
and
for
impertinent
studies
,
the
word
will
shew
us
,
unum
necessarium
,
the
one
thing
needfull
,
against
the
vanity
of
minde
.
2
For
our
will
,
this
wisedome
will
correct
it
,
and
teach
it
subjection
to
the
will
of
God
,
whose
will
is
our
best
friend
,
for
by
that
we
were
chosen
,
created
,
redeemed
,
saved
:
fiat
voluntas
tua
,
thy
will
be
done
.
3
Davids
faith
,
Thou
wilt
make
me
to
know
.
The
naturall
man
doth
not
perceive
the
things
of
the
spirit
of
God
,
neither
can
he
.
They
that
are
born
sinners
,
are
born
fooles
,
darkened
in
their
understandings
,
and
hardened
in
their
hearts
,
the
light
that
is
in
them
is
darkenesse
,
and
therefore
qu●nt●
tenebr●
,
how
great
darknesse
/
Therefore
they
must
be
made
to
know
wisedome
,
and
none
but
God
can
doe
it
,
he
teacheth
man
knowledge
,
and
David
beleeveth
that
he
will
doe
it
.
Christ
saith
,
All
shall
be
taught
of
God
,
1
That
God
will
teach
him
.
2
That
he
will
make
him
know
;
our
apprehensions
are
often
more
quicke
to
conceive
wisedome
,
then
either
our
memories
to
retaine
it
,
or
our
affections
to
embrace
it
.
We
are
never
said
truely
to
know
wisedome
,
till
wee
know
the
want
of
it
,
the
giver
of
it
,
the
value
of
it
,
and
the
right
use
of
it
.
Seneca
could
teach
his
schollars
,
that
the
inquisition
and
posing
of
students
in
Philosophy
,
is
Non
quantum
in
philosophia
,
sed
quantum
in
vita
profecerint
.
Not
what
profit
they
have
received
in
philosophy
,
but
how
much
in
their
lives
.
The
way
of
furnishing
us
with
this
wisedome
,
is
,
1
By
the
Word
working
upon
our
understandings
,
for
that
giveth
light
to
the
simple
.
2
By
the
spirit
stirring
up
our
spirits
,
and
setting
them
aworke
.
If
any
man
love
God
,
he
is
taught
of
God
.
David
quia
Dominus
supponis
manum
,
because
the
Lord
putteth
under
his
hand
,
his
faith
layeth
hold
upon
that
hand
,
and
keeps
him
upright
.
VERSE
7.
Purge
me
with
hysope
,
and
I
shall
be
cleane
;
wash
mee
,
and
I
shall
be
whiter
than
snow
.
3.
HE
returneth
againe
to
supplications
,
and
he
hath
many
suits
to
God
.
-
1
For
his
purgation
from
the
pollution
of
his
sinne
,
Verse
7.
-
2
For
comfort
against
his
sinnes
,
and
the
punishment
of
them
,
Verse
8.
-
3
For
pardon
of
them
,
Verse
9.
-
4
For
newnesse
of
life
,
Verse
10.
-
5
For
a
constant
course
of
the
grace
and
favour
of
God
,
Verse
11.
12.
13.
-
6
For
particular
pardon
of
his
last
great
sinne
,
Verse
14.
-
7
For
ability
to
performe
the
service
of
Gods
holy
worship
,
Verse
15.
16.
17.
1
For
purgation
from
sinne
:
hee
doubleth
his
request
here
as
in
an
important
businesse
,
dearely
concerning
him
:
for
,
-
1
He
findeth
himselfe
so
foule
with
his
sinnes
,
as
he
needeth
washing
and
purging
,
and
he
needeth
Gods
washing
.
-
2
To
shew
yet
his
pollution
more
,
he
presseth
to
bee
washt
with
hysope
.
-
3
To
shew
what
innocency
and
purity
he
affecteth
:
he
first
desireth
to
be
made
cleane
,
he
resumeth
the
suit
,
and
expresseth
his
desires
in
full
measure
,
he
would
be
whiter
than
snow
.
1
His
importunity
to
be
washt
and
purged
,
doth
seeme
to
declare
in
him
,
-
1
A
Conscience
sensible
of
his
pollution
,
and
weary
of
it
.
-
2
A●ervency
of
spirit
,
breathing
importunity
with
God
in
strong
cryes
and
supplications
to
remove
the
annoyance
of
it
.
1
A
conscience
throughly
touched
with
sense
and
remorse
of
his
sinne
,
for
he
hath
beene
earnest
with
God
already
in
this
Psalme
before
for
this
,
and
hath
begd
of
God
to
blot
out
his
iniquities
that
they
might
not
remaine
upon
record
against
him
:
to
wash
him
throughly
,
and
cleanse
him
from
his
sinne
:
and
now
he
reneweth
and
re-enforceth
his
petition
to
the
same
purpose
.
The
reason
I
conceive
to
be
,
because
he
hath
now
beene
deepe
in
the
confession
of
his
sinne
,
and
in
contemplation
of
the
holinesse
and
purity
of
God
,
and
of
that
integrity
which
he
exacteth
of
us
.
For
if
our
thoughts
could
be
at
lei●are
to
thinke
effectually
of
these
things
,
we
should
apply
our
desires
more
to
the
servcie
of
God
,
and
to
the
declining
of
evill
:
wee
should
finde
our
sinnes
sit
blushing
in
our
faces
,
and
bleeding
in
our
wounded
consciences
.
The
tendernesse
of
the
heart
would
yearne
at
any
offence
done
to
him
,
from
whom
we
receive
so
much
good
,
and
the
terrour
of
his
power
,
who
is
able
to
doe
us
so
much
hurt
:
and
the
shame
of
requiting
him
unthankfully
,
who
hath
declared
so
much
patience
in
our
aberrations
,
would
worke
upon
us
to
love
and
feare
,
and
seeke
him
with
all
our
hearts
.
Now
we
may
see
in
David
an
holy
wearinesse
of
his
evill
wayes
,
we
may
feele
sinne
a
burthen
oppressing
him
,
we
may
see
it
a
pollution
annoying
him
,
no
rest
in
his
bones
,
because
of
his
sinne
.
Wee
may
also
discerne
some
present
effect
of
that
wisedome
which
God
had
taught
him
,
which
beginneth
at
the
feare
of
God
,
to
eschew
evill
and
doe
good
.
2
Note
the
fervency
of
his
spirit
in
this
importunity
of
his
strong
supplications
.
He
that
feeleth
want
of
any
thing
good
for
him
,
will
not
be
said
nay
.
The
unjust
Iudge
that
feareth
neither
God
nor
man
,
shall
have
no
rest
till
he
doe
his
poore
petitioner
justice
.
The
Disciples
cannot
still
nor
drive
away
the
poore
woman
that
petitioneth
Christ
for
her
distressed
daughter
.
The
diseased
of
all
sorts
did
pursue
Christ
for
remedy
.
The
paralitique
is
let
downe
through
the
roofe
of
the
house
to
be
presented
to
Christ
.
This
teacheth
us
fervency
in
prayer
,
for
the
fervent
prayer
of
the
just
prevaileth
with
God
.
It
is
the
Apostles
precept
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
therefore
he
must
be
washt
and
2
Yet
more
,
to
shew
his
pollution
,
he
desireth
to
bee
washt
with
hysope
,
wherein
he
hath
respect
to
the
ceremoniall
1
Purgation
,
to
remove
the
pollution
of
sinne
.
2
For
propitiation
,
to
remove
the
punishment
of
sinne
,
to
keepe
the
destroying
Angell
from
our
houses
,
and
to
establish
To
Jesus
the
mediatour
of
the
new
Covenant
,
and
to
the
bloud
of
sprinkling
,
that
speaketh
better
things
then
that
of
Abel
.
Saint
Augustine
and
Saint
Gregory
doe
referre
this
Petition
to
the
humility
of
Christ
in
his
passion
,
whereby
wee
are
purged
.
Surely
Dauid
had
respect
onely
to
the
bloud
of
Christ
for
his
purification
from
sinne
:
for
all
the
lotions
and
purgings
of
the
old
law
did
looke
that
way
,
and
were
representations
and
types
of
that
full
purgation
which
was
to
be
accomplished
by
the
bloud
of
Iesus
Christ
:
for
though
temporava
iatasunt
,
the
times
are
changed
,
yet
fides
una
,
faith
is
one
and
the
same
.
But
give
me
leave
to
search
somewhat
deeper
into
this
mystery
,
for
Davids
last
confession
was
of
his
originall
sinne
.
And
this
Petition
following
it
so
close
,
calleth
to
my
remembrance
a
Law
of
purgation
of
uncleannesse
mentioned
,
with
hysope
dipt
in
water
to
sprinckle
the
tent
,
the
vessels
and
the
persons
of
such
as
Cardinall
Bellarmine
was
before
me
in
this
meditation
:
Aperit
unum
ex
occultis
mysteriis
divine
sapienti●
,
quòd
videlicet
,
tempore
novi
testamenti
aspergendi
essent
homines
aqua
munda
in
Baptisme
.
He
opens
one
of
the
hidden
mysteries
of
divine
wisedome
,
that
in
the
time
of
the
new
Testament
men
were
to
be
sprinckled
with
pure
water
in
Baptisme
.
Both
wayes
the
bloud
of
Christ
is
the
liquor
of
our
purification
:
and
David
so
many
yeares
before
the
fulnesse
of
time
,
in
which
he
came
actually
to
performe
the
worke
of
our
redemption
by
the
saerifice
of
his
bloud
,
did
by
faith
apprehend
both
this
remedy
and
the
full
effect
of
it
:
for
it
was
ever
the
way
of
our
cleannesse
since
the
fall
of
Adam
,
and
therefore
Christ
is
called
agnus
occisus
ab
origine
mundi
,
the
Lamb
slaine
from
the
beginning
of
the
world
.
The
grace
of
the
holy
Ghost
inwardly
purging
the
conscience
from
sinne
,
by
the
application
of
the
bloud
of
Christ
was
not
perceptible
by
the
sense
and
reason
of
man
.
Therefore
it
pleased
God
in
the
law
to
relieve
their
weakenesse
with
externall
types
,
figures
,
and
representations
,
&
Sacraments
of
strong
signification
,
to
make
these
things
more
demonstrable
.
The
body
of
these
is
Christ
,
and
it
is
his
onely
bloud
by
which
we
are
washed
from
all
sinne
both
originall
and
actuall
.
A
Sacrament
of
that
purgation
wee
have
in
Baptisme
,
which
we
receive
once
for
all
our
life
,
though
it
bee
not
barely
the
externall
act
that
cleanseth
us
,
but
the
answer
of
a
good
conscience
to
God
.
To
this
is
added
another
Sacrament
of
nutrition
,
by
which
we
are
invited
to
a
spirituall
feast
of
the
body
and
bloud
of
Christ
.
To
which
our
preparation
must
be
a
putting
on
of
holinesse
.
But
as
Iehoshus
the
high
Priest
was
first
stripped
out
of
his
filthy
raiment
,
and
then
had
cleane
cloathes
put
on
:
So
must
wee
lay
aside
the
old
man
,
corrupt
with
the
deceiveable
lusts
of
the
flesh
,
before
we
can
be
renewed
in
the
spirit
of
our
minde
,
and
put
on
the
new
man
in
righteousnesse
and
holinesse
.
I
herefore
for
our
better
preparation
to
this
Sacrament
of
the
body
and
bloud
of
Christ
,
let
me
commend
to
you
the
holy
example
of
David
.
Let
us
beginne
at
a
search
and
survey
of
our
hearts
for
sinne
,
even
so
deepe
as
our
birth-sinne
,
and
originall
uncleannesse
.
Let
us
compare
what
we
are
in
our
inward
parts
,
with
that
which
God
desireth
,
and
the
folly
that
possesseth
us
with
the
wisedome
which
God
will
give
us
,
if
we
aske
it
of
him
:
then
shall
we
see
what
favour
God
hath
done
us
in
his
holy
Sacrament
,
to
offer
us
the
benefit
of
his
passion
,
and
the
sprinkling
of
his
bloud
,
to
keepe
the
destroying
Angell
from
our
houses
.
This
full
example
tendreth
us
all
the
ingredients
in
an
holy
preparation
for
Gods
Table
.
-
1
Knowledge
both
of
our
disease
and
the
remedy
of
it
.
-
2
Repentance
of
our
sinnes
,
as
being
sensible
of
the
burthen
,
and
wearie
of
the
annoyance
of
them
.
-
3
Faith
depending
upon
God
both
for
his
tender
mercies
to
pardon
them
,
and
for
his
holy
wisedome
to
prevent
our
relapsing
after
repentance
into
them
.
-
4
Charity
to
our
brethren
,
for
David
after
promiseth
to
teach
sinners
,
and
to
direct
them
in
good
waies
.
God
can
wash
without
hysope
,
he
can
teach
without
the
word
,
he
can
cleanse
without
Baptisine
,
he
can
nourish
without
the
Lords
Supper
.
But
having
ordained
outward
types
and
signes
,
and
Sacraments
,
and
meanes
for
our
purgation
,
and
nutrition
:
David
teacheth
us
hereto
,
-
5
To
adde
prayer
to
God
,
not
onely
for
the
spirituall
grace
,
but
for
the
outward
meanes
also
.
Teach
me
by
thy
word
,
wash
me
with
thine
hysope
,
feed
me
with
thy
Supper
.
So
ought
we
to
pray
with
David
,
for
the
power
of
grace
in
the
outward
ordinance
of
God
.
And
that
is
the
way
to
sanctifie
our selves
both
to
the
Word
and
to
the
Sacrament
.
There
is
nothing
that
doth
more
ineffectuate
this
blessed
Sacrament
of
the
body
and
bloud
of
Christ
to
the
receivers
thereof
,
then
their
uncleannesse
,
for
Pearles
are
not
to
be
cast
unto
Swine
.
And
we
must
wash
our
hands
in
innocency
,
before
we
compasse
his
altar
.
Those
corruptions
which
are
within
us
in
our
heart
,
are
they
that
doe
defile
us
;
for
out
of
the
heart
proceed
murthers
,
adulteries
,
drunkennesse
,
strife
,
and
envying
,
and
these
things
pollute
us
.
These
aske
a
great
deale
of
hysope
to
sprinckle
us
with
bloud
,
to
drench
and
steepe
us
in
,
to
fetch
out
the
deep
steines
which
they
have
made
in
our
consciences
.
These
removed
,
or
our
endeavour
done
to
remove
them
,
wee
may
eate
of
this
bread
and
drinke
of
this
wine
that
he
hath
prepared
.
3
In
resumption
of
this
Petition
,
we
still
see
how
weary
David
is
of
his
filthinesse
,
how
ambitious
of
a
purification
.
For
being
yet
in
the
stench
and
deformity
,
and
foulenesse
of
his
sinnes
,
he
beleeveth
that
if
he
might
be
of
Gods
washing
,
he
should
be
whiter
than
snow
.
Saint
Paul
biddethus
desire
the
best
gifts
.
In
things
concerning
this
life
,
wee
have
no
warrant
to
desire
above
a
competency
.
Agur
the
wise
sonne
of
Iakeh
,
hath
left
us
his
prayer
,
and
it
is
part
of
our
Canonicall
Scripture
,
Give
me
not
riches
,
give
me
not
poverty
,
feed
mee
with
food
convenient
for
me
.
Christ
hath
limited
our
prayer
for
daily
bread
,
that
is
,
the
necessaries
of
this
life
.
The
Apostle
biddeth
,
if
we
have
food
and
raiment
,
to
be
therwith
content
:
but
in
the
spirituall
and
eternall
favours
of
God
,
a
greedinesse
,
an
ambition
,
a
covetousnes
for
the
most
and
best
,
&
highest
of
them
,
doth
best
of
all
.
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
.
There
be
degrees
and
measures
of
spirituall
graces
,
there
be
divers
quantities
of
them
.
As
in
the
dye
of
sinne
,
some
are
crimsin
,
some
scarlet
,
so
in
the
wash
of
repentance
,
some
attain
to
the
whitenesse
of
wooll
,
some
of
snow
.
As
David
in
the
judging
of
himselfe
,
findeth
none
so
uncleane
as
he
is
;
so
in
his
desire
of
purging
,
he
affecteth
the
whitest
innocency
.
They
that
have
truely
tasted
the
heavenly
gift
of
holinesse
here
,
and
the
joyes
of
the
life
to
come
,
desire
the
uttermost
of
both
,
and
we
cannot
overdoe
in
coverousnesse
of
the
one
,
or
ambition
of
the
other
.
But
how
doth
David
promise
himselfe
this
whitenesse
Saint
Augustine
answereth
,
that
this
innocency
is
but
2
We
may
conceive
in
these
sicuts
,
these
comparisons
,
3
Or
we
may
comfort
our selves
in
dignatione
divina
,
Or
we
may
extend
it
to
the
full
effect
of
the
bloud
of
VERSE
8.
Make
mee
to
heare
joy
and
gladnesse
,
that
the
bones
which
thou
hast
broken
may
rejoyce
.
2.
HE
prayeth
for
comfort
against
the
terror
of
his
conscience
,
for
his
sin
:
wherein
,
-
1
We
have
his
griefe
,
his
bones
broken
.
-
2
His
suit
,
fac
me
andire
,
&c.
Make
me
to
heare
.
1
In
his
griefe
consider
,
-
1
The
affliction
it selfe
,
bones
broken
.
-
2
The
author
hereof
,
Thou
.
2
In
his
Petition
,
observe
,
-
1
Where
he
seeketh
remedy
,
of
God
.
-
2
In
what
way
,
by
prayer
.
-
3
What
is
his
suit
,
to
heare
joy
,
&c.
-
4
What
effect
,
ut
ossa
gaudeant
,
that
the
bones
may
rejoyce
.
-
1
His
griefe
therein
.
-
2
Of
his
affliction
,
ossa
confracta
,
the
bones
broken
.
This
is
a
figurative
speech
,
whereby
extreame
affliction
is
often
in
Scripture
expressed
.
Sathan
to
God
,
of
Job
,
Touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
My
bones
were
pierced
in
me
in
the
night
season
.
David
useth
often
to
complaine
of
his
How
are
we
deceived
in
the
temptation
to
sinne
,
in
the
pleasute
of
sinne
,
when
we
drinke
it
downe
like
water
,
and
hide
it
under
our
tongue
?
if
ever
wee
come
to
repentance
of
it
,
it
will
be
bitternesse
in
the
latter
end
:
it
will
not
be
a
luxation
of
our
bones
,
putting
them
out
of
joynt
,
but
a
breaking
:
literally
this
must
not
be
understood
of
the
breaking
of
bones
,
neither
the
contrary
spoken
also
by
David
.
Many
are
the
afflictions
of
the
righteous
,
but
the
Yet
see
how
he
afflicteth
himselfe
for
all
his
other
transgressions
which
were
not
laid
to
his
charge
,
his
conscience
forgiveth
him
nothing
.
No
question
but
David
had
many
infirmities
,
and
many
other
aberrations
,
some
upon
record
,
yet
they
were
all
by
his
repentance
and
the
favour
of
God
past
over
,
yet
they
upbrayd
him
now
all
of
them
,
come
upon
him
like
a
breach
of
waters
with
so
fierce
irruption
,
and
so
deluging
inundation
,
that
they
steepe
him
in
deepe
waters
,
and
cover
him
all
over
with
affliction
.
The
reason
is
,
as
in
sinne
,
the
fault
,
he
that
breaketh
the
least
Commandement
,
and
repaireth
not
himselfe
by
repentance
,
is
guilty
of
the
whole
law
;
so
in
transgressions
,
he
that
repenteth
of
all
the
sinnes
he
hath
done
,
and
hath
his
pardon
under
seale
,
by
the
next
offence
is
lyable
to
all
the
evidence
againe
of
his
former
sinnes
,
he
cancelleth
and
forfeiteth
his
pardon
,
for
pardon
ever
bindeth
to
good
behaviour
.
This
breakes
the
bones
of
David
,
to
have
all
this
weight
upon
him
,
2
The
author
of
this
,
Thou
hast
broken
.
God
in
favour
to
his
children
,
doth
afflict
them
for
sinne
,
and
the
very
phrase
of
breaking
his
bones
,
though
it
expresse
extremity
of
misery
and
paine
,
yet
it
hath
hope
in
it
:
for
broken
bones
by
acunning
hand
may
be
set
againe
,
and
returne
to
their
former
use
and
strength
,
so
that
a
conscience
distrest
for
sinnes
,
is
not
out
of
hope
:
yet
upon
that
hope
no
wise
man
will
adventure
upon
sinne
,
saying
:
though
I
am
wounded
,
yet
I
may
be
healed
againe
,
though
I
am
broken
,
I
may
be
repaired
:
for
let
him
consider
;
1
Who
breakes
his
bones
,
Thou
,
he
that
made
us
our
bones
,
and
put
them
in
their
severall
places
,
and
tyed
them
together
with
ligaments
,
and
covered
them
with
flesh
,
he
that
keepeth
all
our
bones
from
breaking
:
it
must
be
a
great
matter
that
must
move
him
to
breake
the
bones
of
any
of
us
.
The
God
of
all
consolation
that
comforteth
us
in
all
our
distresses
,
when
he
commeth
to
distresse
us
,
this
makes
affliction
weigh
heavy
.
It
was
Iobs
vexation
,
The
arrowes
of
the
Almighty
are
2
The
paine
of
the
affliction
exprest
so
feelingly
in
the
breaking
of
bones
,
which
as
is
said
,
is
the
anguish
of
the
soule
for
sinne
,
and
feare
of
the
consuming
fire
of
Gods
wrath
,
and
the
tempest
as
Iob
cals
it
,
of
anger
.
3.
The
paine
of
setting
these
bones
againe
:
for
though
bones
dislocate
,
may
be
put
in
joynt
,
and
though
bones
broken
may
be
set
againe
,
yet
this
is
not
done
without
paine
and
great
extremity
to
the
Patient
.
Repentance
setteth
all
our
broken
pained
bones
,
it
recovereth
the
soule
from
the
anguish
thereof
;
but
hee
that
once
feeleth
the
smart
of
a
true
repentance
,
will
say
,
the
pleasures
of
sinne
which
are
but
for
a
season
,
are
as
hard
a
bargaine
as
ever
he
made
,
and
as
deare
bought
:
they
cost
teares
,
which
are
,
sanguis
vulner
aticordis
,
the
bloud
of
a
wounded
heart
:
they
cost
sighes
and
grones
which
cannot
be
exprest
:
they
cost
watching
,
fasting
,
taming
of
the
body
to
bring
it
in
subjection
,
even
to
the
crucifying
of
the
flesh
,
with
the
lusts
thereof
.
Therefore
let
no
man
adventure
his
bones
in
hope
of
setting
them
againe
.
But
how
did
God
breake
the
bones
of
David
here
?
1
Outwardly
by
his
word
sent
in
the
ministerie
of
Nathan
2
But
it
is
a
dead
letter
,
and
draweth
no
bloud
,
till
it
come
to
the
conscience
:
for
so
long
as
it
beateth
the
eare
and
ayre
onely
,
and
worketh
no
further
than
the
understanding
,
there
is
no
great
cumber
with
it
:
as
wee
see
in
those
who
daily
heare
their
swearing
and
drunkennesse
reproved
in
the
house
of
God
,
and
threatned
with
losse
and
deprivation
of
the
kingdome
of
God
,
it
worketh
not
upon
them
,
but
when
Nathan
comes
home
to
their
consciences
,
tu
es
homo
,
thou
art
the
man
,
God
hath
sent
mee
to
thee
to
charge
thee
with
this
sinne
,
and
to
tell
thee
hee
is
angry
,
and
is
whetting
his
sword
to
cut
thee
off
for
it
;
this
breaketh
and
shattereth
the
bones
,
and
though
our
publike
ministery
doe
not
descend
to
such
particulars
as
tu
es
homo
,
thou
art
the
man
,
and
our
private
reproofes
are
subject
to
ill
constructiou
,
yet
a
plaine
dealing
death
bed
will
roare
it
in
our
eares
of
our
inward
man
.
Tu
es
homo
,
thou
art
the
man
,
thou
hast
lived
a
blasphemer
of
the
name
of
God
,
a
glutton
,
a
drunkard
,
&c.
This
fils
the
soules
of
many
dying
persons
with
so
much
bitternesse
,
that
when
the
sorrowes
of
death
are
upon
them
,
and
the
judgement
of
their
whole
life
in
sight
,
the
conscience
of
their
sinnes
doth
make
their
soules
much
sicker
then
their
bodies
.
One
of
these
in
this
distresse
can
tell
you
,
whether
this
be
not
a
breaking
of
their
bones
.
Let
the
Word
therefore
work
upon
us
,
and
let
every
hearer
,
when
he
heareth
his
sinne
reproved
,
take
the
reproofe
to
him
,
and
prevent
an
accusation
,
tu
es
homo
,
thou
art
the
man
;
with
a
confession
,
Me
,
me
,
ad
sum
qui
feci
,
I
,
I
have
done
it
.
So
breaking
our
bones
with
remorse
and
contrition
,
wee
shall
save
them
from
his
breaking
,
we
shall
reserve
them
to
his
healing
and
binding
up
.
I
conclude
this
point
in
the
words
of
our
Saviour
:
2
Davids
suit
,
wherein
,
1
Where
he
seeketh
remedy
,
it
is
from
God
:
the
hand
that
●●oke
his
bones
,
can
set
them
againe
,
no
other
hand
can
doe
it
.
Come
,
let
us
returne
to
the
Lord
,
for
he
hath
torn
,
and
he
will
heale
us
,
he
hath
smitten
,
and
he
will
binde
us
up
.
David
knoweth
that
God
hath
a
multitude
of
tender
compassions
,
he
layd
that
foundation
of
his
faith
,
repentance
and
prayer
,
Verse
2.
Whom
have
I
in
heaven
but
thee
?
there
is
none
upon
earth
that
I
desire
besides
thee
.
My
flesh
and
my
heart
faileth
,
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
.
David
had
good
friends
in
heaven
,
Abraham
the
father
of
the
faithfull
,
Isaac
the
seed
promised
.
Iacob
that
wrastled
with
God
,
and
prevailed
:
yet
he
seeketh
to
none
of
these
,
and
I
never
read
in
either
Testament
of
any
one
that
had
any
suit
to
Abraham
,
but
the
rich
man
in
hell
.
To
countenance
the
use
of
invocation
of
Saints
,
yet
that
hath
no
life
in
it
to
encourage
any
such
mediation
.
All
the
booke
of
God
through
the
addresse
of
prayers
,
hath
beene
onely
to
God
,
and
he
hath
revealed
so
open
a
way
of
accesse
to
him
,
that
wee
need
not
goe
so
farre
about
:
for
David
saith
,
He
also
will
heare
their
prayers
,
and
will
helpe
them
.
David
was
put
to
it
to
try
all
the
wayes
of
comfort
,
and
hee
used
no
other
invocation
.
The
sorrowes
of
death
compassed
me
,
the
paines
of
hell
gate
hold
upon
me
,
I
found
trouble
and
sorrow
:
then
called
I
upon
the
name
of
the
Lord
:
O
Lord
I
beseech
thee
,
deliver
my
soule
.
God
maketh
this
good
use
of
our
sinnes
to
bring
us
to
him
,
and
sinne
never
undoeth
us
,
till
it
driveth
us
away
from
God
to
seeke
help
elsewhere
.
You
see
what
good
successe
the
richman
had
with
Abraham
,
he
could
not
get
a
drop
of
cold
water
:
he
was
sent
to
Moses
and
the
Prophets
for
his
brethren
.
They
sought
no
helpe
any
where
,
but
immediately
in
God
:
he
hath
healing
under
his
wings
:
wings
are
the
emblemes
of
speed
,
he
is
swift
to
heare
our
complaints
,
to
heale
our
sores
:
He
healeth
all
our
infirmities
,
and
forgiveth
us
all
our
sinnes
.
2
How
he
seeketh
remedy
,
by
prayer
;
he
doth
not
come
pharisaically
to
God
,
to
justifie
himselfe
by
his
former
conscionable
living
:
he
doth
not
●lledge
how
he
hath
walked
,
3
What
is
his
suit
?
Make
me
to
heare
joy
and
gladnesse
.
We
may
demand
why
David
doth
desire
this
now
,
seeing
he
had
no
sooner
confest
his
sinne
,
but
Nathan
pronounced
his
absolution
,
he
heard
joy
in
his
pardon
,
he
heard
gladnesse
in
the
remedy
of
his
punishment
:
non
morieris
,
thou
shalt
not
dye
.
1
David
had
heard
this
comfort
from
Nathan
,
yet
hee
2
He
desireth
more
of
this
comfort
,
more
joy
,
and
more
gladnesse
.
The
joy
of
sinne
,
and
delight
of
sense
,
doth
much
hinder
repentance
:
the
joy
of
the
holy
Ghost
,
doth
crown
repentance
.
3
David
openeth
himselfe
in
his
phrase
of
Petition
,
he
doth
not
say
,
give
me
joy
and
gladnesse
,
but
,
make
me
heare
,
for
the
vessell
of
his
heart
was
not
yet
capable
of
the
joy
that
was
now
tendred
to
him
,
griefe
and
anguish
had
filled
it
,
he
prayeth
therefore
for
capacity
to
receive
this
gladnesse
.
Five
notes
grow
upon
this
point
.
-
1
When
he
had
heard
already
,
he
desireth
to
heare
more
▪
they
that
have
once
tasted
of
this
joy
,
are
never
satisfied
,
but
cry
alwaies
,
give
,
give
,
till
they
come
to
the
fulnesse
and
fatnesse
of
Gods
house
.
-
2
See
what
a
distressed
man
a
sinner
is
:
Enosh
▪
he
is
●●
fraid
he
shall
never
have
joy
enough
,
●●●
〈◊〉
prayeth
here
for
double
joy
,
joy
and
gladnesse
;
joy
in
his
pardon
of
sin
,
gladnesse
in
his
favour
.
-
3
See
how
long
the
conscience
of
a
sinner
is
tost
like
to
the
sea
after
the
winde
is
laid
.
-
4
Observe
how
he
would
have
his
joy
come
to
him
:
ex
auditu
fac
me
audire
,
by
hearing
,
make
me
to
heare
:
for
,
ex
auditu
fides
,
faith
comes
by
hearing
:
he
lost
his
joy
by
harkening
to
the
voyce
of
the
Serpent
.
-
5
It
will
not
come
so
except
God
make
him
heare
,
fac
me
a●dire
,
make
me
to
heare
:
he
must
say
ephata
,
to
our
eare
,
that
we
may
not
onely
receive
the
sound
of
comfort
in
our
eare
,
but
sound
comfort
in
our
heart
.
If
the
foure
windes
should
breath
nothing
but
joy
and
gladnesse
,
and
all
the
Prophets
and
Angel●
of
God
should
like
Ababs
Prophets
prophecie
good
to
us
:
unlesse
God
by
his
spirit
did
suggest
to
our
spirits
this
joy
,
wee
were
still
in
evill
taking
,
for
till
our
spirit
witnesse
with
Gods
spirit
,
wee
have
no
joy
.
He
desireth
assurance
in
his
faith
.
4
The
effect
,
ut
ossa
exultent
,
that
the
bones
may
rejoyce
:
David
had
sensuall
joy
,
he
had
the
full
desire
of
his
heart
,
yet
that
proved
the
breaking
of
his
bones
,
and
the
wounding
of
his
conscience
:
his
faith
is
,
that
God
will
heale
all
with
his
saving
grace
.
There
is
no
such
joy
here
below
,
as
the
forgivenesse
of
our
sinnes
:
and
the
Ministers
of
the
Gospell
in
no
part
of
their
Ministery
,
doe
bring
fuller
tidings
of
peace
then
in
absolution
of
penitents
.
O
quàm
speciosi
pedes
,
&c.
O
how
beautifull
are
the
feet
,
&c.
The
wicked
man
hath
none
of
this
peace
.
Blessed
is
hee
whose
unrighteousnesse
is
forgiven
,
&c.
Let
the
children
of
peace
comfort
themselves
,
all
their
teares
are
botteled
,
all
their
sighes
and
grones
numbred
,
all
their
bones
set
and
healed
,
the
storme
of
Gods
threatnings
,
the
tempest
of
the
conscience
calmed
.
But
none
but
God
can
doe
this
.
VERSE
9.
Hide
thy
face
from
my
sinnes
,
and
blot
out
all
mine
iniquities
.
3.
HE
sueth
for
pardon
,
he
doubleth
his
request
,
and
varieth
the
phrase
:
still
importunate
with
God
.
1
He
desireth
that
God
in
mercy
would
not
see
his
sinnes
,
but
hide
his
face
;
as
Sem
and
Japhet
looked
another
way
when
they
came
to
cover
their
fathers
nakednesse
:
which
phrase
of
hiding
the
face
of
God
,
cannot
bee
literally
understood
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
speaketh
after
the
manner
of
men
,
for
men
hide
their
faces
from
that
which
they
would
not
see
.
But
the
face
of
God
cannot
be
hid
,
and
it
is
impossible
to
conceale
our
sinnes
from
him
;
impossible
for
him
to
put
our
sinnes
out
of
his
sight
:
his
eye
seeth
all
things
,
yet
David
in
this
phrase
doth
shew
,
that
desiring
to
be
washt
and
purged
,
hee
would
have
his
sinnes
now
forgotten
,
and
no
more
laid
to
his
charge
:
for
as
Saint
Augustine
saith
,
Vnde
se
Deus
non
avertit
,
advertit
:
si
advertit
,
animadvertit
,
From
whom
God
turnes
not
away
,
he
turnes
unto
;
if
he
turne
unto
,
he
observes
:
he
would
have
God
looke
upon
him
still
,
but
not
upon
his
sinnes
,
for
that
is
his
suit
;
ne
averte
faciem
t●am
●●
me
,
turne
not
thy
face
away
from
me
.
God
is
said
then
to
hide
his
face
from
sinnes
,
when
hee
pardoneth
them
,
and
that
is
Davids
suit
.
1
I
observe
here
that
the
face
of
God
,
and
our
sinnes
are
The
face
of
God
is
fearefull
to
a
sinner
:
for
God
threatneth
the
disobedient
to
his
Commandements
,
I
will
set
my
face
against
you
:
then
followeth
,
yee
shall
be
slaine
before
your
enemies
,
Qui
ode●unt
vos
regnabunt
super
vos
,
fugietis
nemine
persequente
,
they
that
hate
you
,
shall
raigne
over
you
;
ye
shall
flye
,
no
man
pursuing
you
.
How
dare
we
tempt
that
face
,
and
provoke
it
against
us
!
nothing
is
hid
from
the
light
of
it
,
and
there
is
no
suggestion
more
foolish
,
or
that
declareth
us
more
shallow
and
simple
then
Dominus
non
videbit
,
the
Lord
shall
not
see
.
Wee
are
sure
that
all
our
sinnes
are
seene
,
numbred
,
recorded
before
his
face
.
2
This
phrase
to
my
understanding
importeth
,
that
as
3
The
phrase
importeth
an
absolute
and
full
pardon
desired
:
averte
faciem
,
turne
away
thy
face
:
he
desireth
a
remove
of
his
sinne
,
which
cannot
be
cleare
from
his
countenance
any
way
,
but
by
his
gratious
pardon
:
for
Gods
pardon
doth
extinguish
all
iniquities
,
so
it
is
equivalent
to
our
petition
,
Dimitte
debita
nostra
,
Forgiveus
our
trespasses
.
2
He
resumeth
the
same
Petition
,
and
re-enforceth
his
suit
for
Gods
pardon
in
a
phrase
before
used
,
verse
1.
Blot
out
mine
iniquities
:
which
hath
reference
to
the
two
bookes
,
one
of
our
conscience
,
the
other
of
Gods
remembrance
,
in
which
all
our
sinnes
are
recorded
,
ut
antè
,
as
before
.
Onely
here
he
addeth
a
request
for
pardon
of
all
his
iniquities
,
that
he
may
have
a
cleare
conscience
within
himselfe
,
and
an
even
reckoning
with
God
.
If
any
shall
wonder
why
David
urgeth
Gods
pardon
so
earnestly
,
and
with
such
importunity
of
strong
supplications
:
let
him
know
that
such
offences
as
provoke
God
,
are
not
easily
pardoned
;
we
must
pray
heartily
,
and
ply
him
continually
with
our
requests
to
have
our
sinnes
remitted
:
for
though
God
be
very
ready
to
forgive
in
respect
of
his
mercy
,
yet
he
is
wise
to
see
some
cause
for
it
.
And
a
sinner
is
not
capable
of
mercy
presently
till
his
soule
hath
beene
in
bitternesse
for
his
trespasse
,
and
is
humbled
before
God
.
It
is
our
fault
,
and
it
corrupteth
us
much
,
our
over-weening
of
the
mercy
of
God
to
us
,
for
though
hee
be
full
of
tendernesse●
yet
is
he
full
of
holinesse
,
and
nothing
provoketh
him
more
,
then
our
bearing
our selves
too
bold
upon
his
mercies
.
Master
Calvine
,
Ubi
quis
defunctoriè
pro
remissione
vota
concipit
,
nondum
didicit
quam
horribilis
sit
Dei
offens●o
,
He
that
slightly
prayes
for
pardon
of
sinnes
,
hath
not
yet
learned
how
horrible
the
offending
of
God
is
,
Saint
Augustine
commendeth
this
Petition
of
David
,
hee
saith
,
Bene
rogas
,
thou
well
askest
:
for
,
1
He
opened
his
owne
face
,
and
then
he
desireth
God
to
hide
his
face
,
his
face
was
opened
to
behold
his
sinne
:
For
I
acknowledge
my
wickednesse
,
and
my
sinne
is
ever
before
me
.
Si
tu
peccatum
●u●●●●
derso
ponis
,
dens
ib●
facsem
ponit
.
Tu
peccatum
e●●m
ante
facion
pone
;
sivis
ut
deus
auertat
faciem
suam
ab
e●
.
Sie
securur
rogas
&
exandi●
:
If
thou
settest
thy
sinnes
behinde
thy
backe
,
God
sets
them
before
his
face
:
set
thy
sinne
before
thy
face
,
if
thou
wilt
have
God
turne
away
his
face
from
it
.
So
thou
safely
askest
,
and
hee
heareth
thee
.
2
He
desireth
God
to
blot
out
all
his
iniquities
out
of
the
booke
of
his
remembrance
.
But
he
putteth
them
into
this
Psalme
,
and
commendeth
this
Psalme
to
the
Master
of
Musicke
,
and
so
depositeth
the
record
of
it
in
the
perpetuall
use
of
the
Church
:
so
the
greatnesse
of
the
fault
is
kept
in
fresh
memory
of
all
ages
.
Wee
have
no
such
way
to
blot
our
misdeeds
out
of
Gods
booke
of
remembrance
,
as
this
,
to
publish
our
owne
faults
,
and
our
repentance
of
them
,
as
David
here
doth
.
From
the
whole
petition
we
gather
one
substance
of
request
,
which
is
,
that
God
would
forgive
him
all
his
sinnes
:
which
petition
is
grounded
upon
an
Article
of
faith
,
the
tenth
in
our
Apostles
Creed
:
Forgivenesse
of
sinnes
.
It
is
also
the
fifth
Petition
in
the
Lords
Prayer
,
dimitte
nobis
debita
nostra
,
Forgive
us
our
trespasses
.
David
saith
,
Credidi
,
proptereà
loc●t●●
sum
,
I
beleeved
,
and
therefore
I
spake
.
If
we
beleeve
the
Article
,
we
may
move
God
in
the
Petition
.
It
is
as
great
an
honour
to
God
to
be
a
forgiver
,
as
to
be
a
giver
.
Amongst
our selves
we
know
that
it
is
one
of
the
hardest
taskes
of
our
religion
,
to
forgive
an
injurie
.
Our
hearts
rise
against
them
that
doe
it
,
our
bloud
boyles
,
our
countenance
falleth
:
it
is
much
more
easie
to
winne
us
to
give
gifts
to
our
brethren
,
then
to
forgive
injuries
:
yet
we
are
never
out
of
that
Petition
to
God
,
and
in
our
daily
prayer
,
as
we
aske
bread
for
the
day
,
so
we
aske
forgivenesse
,
because
our
soule
needeth
pardon
,
as
much
as
our
body
needeth
food
.
I
may
say
much
more
,
for
wee
may
goe
in
the
strength
of
one
meale
some
houres
,
but
there
is
no
moment
of
our
life
,
which
doth
not
need
to
cry
God
mercy
,
and
to
aske
his
pardon
for
our
sinne
.
The
necessitie
whereof
is
such
,
that
our
Saviour
taketh
advantage
of
it
to
establish
our
charity
to
our
brethren
that
way
.
That
wee
might
begge
no
pardon
for
our selves
,
but
with
a
Sicut
●os
dimittimus
,
As
we
forgive
.
The
phrases
used
in
Scripture
in
petition
of
Gods
pardon
,
are
much
varied
:
Christ
biddeth
us
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
put
them
away
,
which
Isay
doth
render
thus
,
Thou
hast
cast
all
my
sinnes
behinde
thy
backe
.
Micah
is
more
full
in
this
expressure
,
He
will
turne
again
,
he
will
have
compassion
hiding
Gods
face
from
them
,
and
blotting
out
.
All
meete
in
one
full
point
of
gratious
pardon
:
for
all
these
phrases
desire
an
absolute
,
totall
,
and
finall
remove
of
our
sinnes
,
both
from
the
displeasure
of
God
,
and
from
both
the
annoyance
,
and
the
punishment
of
our selves
.
And
we
can
have
no
peace
in
our
conscience
,
till
we
be
comfortably
perswaded
hereof
.
Sinnes
are
called
debts
.
Agree
with
thine
adversarie
,
for
feare
of
the
Prison
,
thou
shalt
not
come
out
thence
,
till
thou
hast
paid
the
utmost
farthing
:
blessed
is
the
man
whose
unrighteousnesse
is
forgiven
.
I
his
text
teacheth
,
that
we
must
strive
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
-
1
In
our
esse
,
our
being
,
Give
us
bread
,
that
is
,
let
us
live
;
we
pray
for
supportation
of
our
being
.
-
2
Our
bene
esse
,
our
well
being
,
and
that
consisteth
in
these
three
things
mainly
.
-
1
In
the
pardon
of
our
sinnes
past
,
Et
dimitte
,
and
forgive
,
-
2
In
the
prevention
of
temptations
to
come
:
et
ne
nos
inducas
,
and
leade
us
not
.
-
3
In
deliverance
from
punishment
,
and
from
the
power
of
Sathan
.
Which
three
Petitions
have
respect
to
our
sinne
:
so
important
is
our
suit
for
pardon
,
that
Christ
beginnes
our
bene
esse
,
well
being
,
at
dimitte
,
forgive
.
Doe
but
observe
your selves
how
importunate
you
are
with
God
for
ease
and
health
when
you
are
sicke
;
your
mouth
is
full
of
miserere
mei
Deus
,
have
mercy
on
mee
O
God
.
You
call
upon
all
that
visite
you
,
to
comfort
you
with
their
prayers
,
you
send
to
Church
to
crave
ayde
of
the
congregation
,
you
give
God
no
rest
.
How
is
it
that
in
your
sinnes
,
the
mortall
diseases
of
your
soules
,
you
are
not
thus
earnest
with
God
for
his
pardon
,
which
is
the
onely
physicke
for
a
diseased
soule
?
David
saith
,
God
healeth
all
our
infirmities
,
and
he
sheweth
how
,
hee
pardoneth
all
our
sinnes
:
therefore
the
way
of
cure
in
all
griefes
of
the
body
,
is
to
heale
the
soule
first
:
so
David
,
Sana
animam
meam
,
&c.
Heale
my
soule
,
&c.
How
came
it
sicke
?
quia
peccavi
contrate
,
because
I
have
sinned
against
thee
.
Christ
usually
in
his
cures
began
his
healing
there
,
fili
dimittuntur
tibi
peccata
tua
,
sonne
thy
sinnes
are
forgiven
thee
.
But
the
reason
why
we
are
so
importunate
for
our
body
,
so
slight
and
negligent
for
our
soule
is
this
:
wee
feele
the
aking
and
smart
,
the
convulsions
and
crampes
,
the
cold
shakings
,
the
fiery
inflammations
,
the
trembling
palsies
,
the
griping
and
grating
collickes
,
and
other
afflicting
diseases
which
cruciate
the
body
:
we
are
not
so
sensible
of
the
spirituall
disease
of
sinne
,
till
we
come
to
remove
it
by
repentance
,
then
all
other
griefes
fall
short
of
the
griefe
of
sinne
;
that
is
a
breaking
of
the
bones
,
as
before
it
is
exprest
.
Surely
if
I
were
limited
to
one
petition
,
and
no
more
,
for
my selfe
I
would
choose
this
before
any
,
Dele
omnes
iniquitates
meas
,
blot
out
all
mine
iniquities
,
for
there
is
nothing
can
be
ill
with
him
that
hath
no
iniquity
to
answer
for
:
his
soule
shall
dwell
at
ease
,
I
therefore
presse
the
doctrinall
example
of
David
.
Let
us
never
leave
begging
of
God
the
pardon
of
our
sinne
.
I
will
not
streine
my selfe
to
multiply
reasons
of
this
doctrine
,
Come
to
the
Court
of
justice
,
the
law
condemneth
us
.
Come
to
the
Court
of
Conscience
,
our
owne
heart
condemneth
and
smiteth
us
,
for
our
sinne
is
ever
before
us
.
What
have
poore
sinners
then
to
say
for
themselves
,
why
death
should
not
be
the
wages
of
sinne
?
The
fault
is
capitall
,
here
is
no
escape
from
the
justice
of
the
Law
,
but
by
the
Kings
gratious
pardon
.
In
our
Ecclesiasticall
Courts
we
have
power
in
the
discretion
of
the
Iudge
in
causes
criminall
,
commutare
poenam
,
to
change
the
punishment
,
to
let
offendors
buy
out
a
shame
of
publique
disgrace
with
some
pecuniary
mulct
to
be
employed
in
pios
usus
,
in
religious
uses
.
If
in
causes
capitall
there
have
beene
Commutatio
paenae
,
change
of
punishment
,
and
that
the
purse
hath
saved
the
life
,
yet
that
is
but
the
price
of
intercession
.
But
the
Kings
pardon
onely
saveth
life
.
It
is
so
in
the
state
of
our
soules
:
sinne
is
a
capitall
fault
,
and
the
wages
of
it
death
,
and
no
way
of
escape
from
this
just
judgement
,
but
by
Gods
gratious
and
free
pardon
.
We
cannot
purchase
a
mediation
at
any
rate
to
availe
us
without
true
and
unfained
repentance
,
and
then
we
have
but
one
Mediatour
to
the
Father
,
and
he
must
purchase
our
pardon
with
his
bloud
:
he
must
be
wounded
for
our
transgressions
,
and
we
must
be
healed
by
his
stripes
,
and
hee
must
dye
for
us
,
that
we
may
live
in
and
by
him
.
Let
Papists
seeke
heaven
by
their
righteousnesse
at
their
owne
perill
.
For
my selfe
,
I
am
so
farre
from
trusting
to
any
merits
of
our
owne
workes
,
that
I
dare
resolve
,
that
if
the
salvation
of
all
mankinde
had
beene
put
to
the
plunge
that
Sodome
was
at
,
with
the
other
Cities
,
to
finde
tenne
righteous
,
from
Adam
to
the
last
man
that
shall
stand
upon
the
earth
;
all
mankinde
must
have
perished
for
want
of
tenne
such
.
I
dare
adventure
further
in
resolution
,
that
if
the
bringing
one
good
worke
before
God
,
done
in
all
the
generations
of
men
,
performed
without
any
tast
or
taint
of
sinne
,
might
save
all
mankinde
:
I
except
none
but
Iesus
Christ
.
I
doe
beleeve
that
he
that
searched
Jerusalem
,
with
candle
and
lanterne
,
even
his
seven
eyes
which
tunne
to
and
fro
through
the
whole
earth
,
cannot
finde
out
one
such
good
and
perfect
worke
:
the
caske
distasteth
the
liquour
:
who
is
he
that
doth
good
and
sinneth
not
?
who
doth
good
and
sinneth
not
in
the
very
good
he
hath
done
?
To
make
a
worke
perfectly
holy
is
one
thing
,
to
make
it
meritorious
is
another
.
If
no
good
work
we
doe
can
come
from
us
holy
,
it
is
not
possible
it
should
aske
wages
.
Our
corruption
of
nature
sprinckles
every
word
,
worke
,
and
thought
of
ours
,
with
some
graines
more
or
lesse
of
our
old
Adam
:
for
as
we
consist
of
flesh
and
spirit
,
ever
conflicting
,
there
is
of
both
in
all
we
are
or
have
:
it
cannot
bee
otherwise
,
for
the
imaginations
of
the
thoughts
of
our
heart
are
onely
evill
continually
,
and
from
that
neast
these
birds
doe
flye
,
Adultery
,
Fornication
,
Strife
,
&c.
But
if
wee
could
doe
any
worke
holy
and
pure
●●o●n
blame
,
yet
there
goeth
more
to
it
then
holinesse
▪
to
make
it
meritorious
.
1
It
is
required
that
we
be
able
to
doe
it
of
our selves
,
for
no
thankes
to
us
for
any
good
we
doe
,
if
he
land
us
the
faculties
and
abilities
of
doing
it
.
2
It
is
required
,
that
hee
which
deserveth
,
should
doe
something
for
the
benefit
of
him
of
whom
he
deserveth
:
but
our
well-doing
extendeth
not
to
God
.
3
It
is
required
,
that
hee
which
meriteth
,
doe
his
good
worke
out
of
his
owne
free
will
,
ex
mero
motu
,
non
ex
debito
,
meerely
by
his
owne
mooving
,
not
as
of
due
debt
.
For
what
we
doe
of
duty
,
we
pay
,
we
doe
not
give
.
4
It
is
required
that
the
reward
bee
proportionable
to
the
worke
,
for
else
whatsoever
is
more
,
is
gift
,
not
wages
.
They
that
wrought
all
day
,
deserved
their
penny
,
they
that
came
late
had
more
gift
then
wages
;
eternall
life
is
too
much
reward
for
any
service
wee
doe
.
This
putteth
workes
of
supererogation
quite
out
of
countenance
:
to
name
them
is
to
shame
them
.
Micah
6.
6.
Where
withall
shall
I
come
before
the
Lord
?
burnt
offerings
,
Calves
of
a
yeare
old
?
Will
the
Lord
bee
pleased
with
thousands
of
rammes
,
or
with
tenne
thousand
rivers
of
oyle
?
shall
I
give
my
first
borne
for
my
transgressions
,
the
fruit
of
my
body
for
the
sinne
of
my
soule
?
Hee
hath
shewed
thee
&c.
To
doe
justly
,
to
love
mercy
,
to
walke
humbly
before
thy
God
.
The
way
of
repentance
and
crying
God
mercy
,
is
the
way
of
humility
:
we
cannot
pay
our
debt
,
we
cannot
buy
out
our
fault
,
we
have
nothing
to
give
:
our
plea
is
,
miserere
,
have
mercy
:
we
can
finde
no
way
out
of
our
sinnes
,
but
by
Gods
gratious
and
free
pardon
.
This
is
not
so
easie
a
favour
obtained
,
as
many
thinke
,
for
suppose
the
pardon
were
obtained
and
sealed
for
,
God
have
mercy
,
yet
there
is
no
moment
of
our
life
in
which
we
doe
not
forfeit
it
,
and
therefore
we
must
renew
it
continually
.
When
you
pray
,
say
,
Pater
noster
dimitte
nobis
,
Our
Father
,
forgive
us
,
and
semper
orate
,
pray
alwayes
,
Be
sure
to
renew
your
pardon
by
repentance
and
prayer
continually
,
especially
at
such
times
when
we
come
to
the
house
of
God
,
to
the
Table
of
God
:
now
wash
us
throughly
O
Lord
,
now
O
Lord
have
mercy
upon
us
:
now
purge
us
with
hysope
,
now
hide
thy
face
from
our
sinnes
,
and
blot
on
t
all
our
iniquities
:
Now
make
us
heare
joy
and
gladnesse
,
which
thou
impartest
to
us
in
the
Sacrament
of
thy
sons
passion
.
Our
Church
service
is
holily
accommodated
to
this
:
for
we
beginne
at
the
words
wherein
God
maketh
us
heare
of
joy
:
and
we
humble
our selves
to
God
in
a
contrite
deploration
of
our
sins
:
O
Lord
heare
us
from
heaven
,
and
when
thou
hearest
,
shew
mercy
.
VERSE
10.
Create
in
me
a
cleane
heart
O
God
,
and
renew
a
right
spirit
within
me
.
4.
HE
prayeth
for
newnesse
of
life
.
Here
also
he
doubleth
his
petition
,
and
changeth
the
phrase
.
-
1
For
his
heart
,
the
seat
of
his
affections
.
-
2
For
the
holy
Ghost
,
to
sanctifie
him
throughout
in
his
body
,
soule
,
and
minde
.
In
the
first
observe
,
-
1
His
suit
is
for
the
heart
.
-
2
He
desireth
that
cleane
.
-
3
He
wisheth
it
so
by
creation
.
In
the
second
,
-
1
His
suit
is
for
the
spirit
.
-
2
He
would
have
that
right
.
-
3
He
would
have
it
by
renovation
.
1
For
the
heart
,
there
breed
adulteries
,
murthers
,
and
all
other
sinnes
,
as
Christ
hath
taught
us
,
and
that
was
the
neast
of
all
his
sinnes
.
The
message
of
God
by
Nathan
descended
into
the
secrets
of
his
heart
,
there
he
hid
the
word
:
he
saith
before
,
Thou
requirest
truth
in
the
inward
parts
:
he
found
his
heart
no
fit
habitation
for
truth
,
as
it
was
.
It
is
our
chiefest
care
to
looke
to
the
heart
,
because
Christ
asketh
that
of
us
for
himselfe
,
My
sonne
give
me
thy
heart
.
The
Church
of
the
Iewes
in
tender
care
for
the
Church
of
the
Gentiles
complaineth
:
We
have
a
little
sister
,
and
she
That
should
be
our
care
,
every
one
for
his
heart
;
wee
have
a
foule
and
uncleane
heart
:
what
shall
we
doe
for
it
,
or
how
shall
we
answer
when
Christ
saith
,
My
sonne
give
me
thy
heart
?
Our
care
therefore
must
be
for
it
,
to
prepare
it
so
,
that
we
may
neither
be
ashamed
,
nor
afraid
,
when
Christ
calleth
for
it
to
present
him
with
it
.
Here
Salomon
adviseth
well
:
Keep
thy
heart
above
all
keeping
,
for
out
of
etiam
domestici
ejus
inimiciejus
,
the
enemies
be
homebred
.
Iob
amongst
many
other
aberrations
of
men
,
wherof
he
acquitteth
if
mine
heart
walked
after
mine
eyes
;
for
when
our
eyes
behold
beauty
as
David
did
to
lust
,
we
lose
our
heart
by
it
:
Dinah
is
deflowred
,
if
she
gad
.
If
our
heart
walk
after
our
eare
,
we
may
entertain
wanton
&
lascivious
words
,
which
corrupt
good
manners
,
calumnious
and
slandercus
reports
,
which
deprave
our
neighbours
:
dicterious
and
satanicall
invectives
which
hurt
their
good
name
:
prophane
and
blasphemous
words
which
dishonour
the
name
of
God
.
If
our
heart
walke
after
ou●
tast
,
wee
may
defile
our
bodies
and
soules
with
surfetting
and
drunkennesse
,
to
the
distemper
of
our
bodies
,
the
corruption
of
our
soules
,
the
displeasing
of
God
,
the
defiling
of
our
consciences
,
the
abuse
of
Gods
good
creatures
unthankfully
,
and
the
corrupting
of
others
by
our
evill
example
.
So
when
Christ
shall
say
to
thee
,
My
sonne
give
me
thy
heart
,
thou
hast
no
heart
to
give
him
:
for
whoredome
,
wine
,
and
new
wine
,
take
away
the
heart
.
It
is
good
for
us
to
take
into
our
consideration
,
what
is
good
,
and
what
the
Lord
requireth
of
us
.
We
see
the
fruit
of
it
in
David
,
for
having
before
considered
that
God
requireth
truth
in
the
inward
part
,
he
now
becomes
carefull
of
his
inward
parts
,
and
is
an
humble
suter
to
God
for
his
heart
:
they
that
meditate
not
on
these
things
,
lose
their
hearts
.
2
He
desireth
a
cleane
heart
:
so
he
interpreteth
his
former
petitions
:
wash
me
,
cleanse
me
,
purge
me
with
hysop
;
me
,
that
is
,
my
heart
;
there
is
a
deepe
steine
in
it
of
originall
sinne
,
there
is
a
foule
issue
from
thence
of
all
other
sins
:
these
make
the
conscience
sicke
of
an
infectious
leprosie
,
even
to
the
second
death
:
these
make
our
words
and
workes
,
and
our
whole
conversation
noxious
to
our
brethren
,
obnoxious
to
the
wrath
of
God
.
The
purging
of
the
heart
is
the
cleansing
of
the
whole
man
,
for
out
of
the
abundance
of
the
heart
the
tongue
speaketh
,
the
eare
heareth
,
the
eye
seeth
,
the
foot
walketh
.
The
heart
ruleth
and
guideth
all
the
rest
of
the
man
:
if
the
fountaine
be
cleare
,
the
streames
that
flow
thence
will
bee
pure
,
and
the
waters
sweet
:
else
they
will
be
like
the
waters
of
Marab
,
bitter
waters
.
Saint
Augustine
wonders
at
the
folly
of
man
,
be
desireth
every
thing
for
himselfe
good
,
and
of
the
best
:
he
loves
cleane
cloathing
upon
him
,
he
loves
cleane
feeding
,
cleane
lodging
,
he
is
next
to
a
bruit
beast
that
is
a
sloven
,
and
yet
few
desire
to
have
cleane
hearts
.
Cleane
garners
for
your
graine
,
cleane
warehouses
for
your
commodities
are
desired
.
Your
heart
is
the
granary
for
the
pure
seed
of
the
word
,
the
warehouse
for
the
rich
commodity
of
Gods
spirituall
favours
and
graces
:
if
that
be
nastie
and
noysome
,
stenched
with
our
abominable
sinnes
,
tenanted
by
uncleane
spirits
,
Non
est
lo●us
in
diversorio
,
there
is
no
roome
in
the
Inne
.
Though
the
Saviour
of
the
world
was
borne
in
a
Stable
for
want
of
a
fitter
roome
,
his
good
spirit
will
not
house
it selfe
in
hearts
that
like
Stables
are
fitter
for
bruit
beasts
,
than
for
the
Sonne
of
God
to
be
entertained
there
.
Beati
mundi
corde
,
blessed
are
the
pure
in
heart
,
saith
Christ
:
&
S.
Gr.
upon
that
saith
,
Si
illum
qui
ab
omni
peccato
mundus
est
,
in
cordis
nostri
hospitio
habere
volumus
,
oportet
primò
ut
cor
ab
omni
vitiorum
sorde
purgemus
;
If
we
will
have
him
in
the
Inne
of
our
hearts
,
which
is
pure
from
all
sinne
,
wee
must
first
purge
our
hearts
from
the
foulenesse
of
vices
.
Our
bodies
be
the
temples
of
the
holy
Ghost
,
our
hearts
the
Chancell
of
the
Church
:
the
Sanctum
Sanctorum
,
where
the
Arke
of
God
is
to
be
placed
,
and
where
God
should
sit
betweene
the
Cherubins
.
He
that
defileth
the
house
of
God
,
him
will
God
destroy
.
David
asketh
the
question
,
who
shall
ascend
to
the
hill
of
the
Lord
,
and
who
shall
stand
in
his
3
He
desireth
this
of
God
by
way
of
creation
:
crea
in
me
,
create
in
me
.
1
He
desireth
this
of
God
,
for
hee
onely
is
the
purger
of
hearts
,
who
is
the
creator
of
them
:
he
takes
it
upon
himselfe
,
2
He
requesteth
this
by
way
of
creation
:
to
create
is
to
make
something
of
nothing
.
Our
hearts
are
so
foule
and
corrupt
,
that
there
is
no
repairing
of
them
▪
we
must
have
n●w
ones
made
of
purpose
to
serve
God
with
;
which
God
in
wisedome
knowing
,
and
in
mercy
pittying
,
saith
:
A
new
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
heart
out
of
2
Petition
.
1
He
desireth
of
God
his
spirit
:
this
is
the
spirit
of
sanctification
.
2
He
desireth
a
right
spirit
,
the
margent
of
the
K.
B.
doth
more
naturally
expresse
the
originall
,
calling
it
,
a
constant
spirit
.
For
David
had
received
the
good
spirit
of
God
,
which
so
enlightened
his
understanding
,
and
so
sanctified
his
affections
,
and
governed
his
whole
conversation
,
that
he
was
a
man
after
the
heart
of
God
.
But
when
he
embraced
that
mischievous
temptation
,
which
carried
him
away
from
the
Word
and
Commandement
of
God
,
and
opened
his
eare
to
the
perswasions
of
flesh
and
bloud
:
then
that
good
spirit
forsooke
him
for
a
time
,
and
hee
lay
like
a
dead
man
,
insensible
of
his
fault
,
of
his
danger
.
Therefore
now
returning
to
God
by
repentance
,
he
petitioneth
God
for
a
constant
spirit
that
may
abide
ever
with
him
to
guide
him
,
that
he
may
never
fall
againe
;
for
they
that
are
led
by
the
spirit
of
God
,
are
the
sonnes
of
God
,
therefore
David
petitioneth
God
here
for
a
constant
spirit
,
such
as
may
give
him
wisedome
to
resent
a
temptation
,
and
holinesse
to
hate
it
,
faith
to
resist
,
and
fortitude
to
overcome
it
.
3
He
desireth
it
by
way
of
renovation
:
the
Apostles
counsell
is
,
but
be
you
transformed
by
the
renewing
of
Here
will
I
dwell
for
ever
,
for
I
have
a
delight
herein
.
There
be
two
faculties
in
the
soule
of
man
,
first
understanding
;
secondly
,
will
.
The
understanding
in
a
regenerate
man
may
be
darkened
for
a
time
,
and
he
falling
into
sinne
,
may
be
beside
himselfe
,
for
sinne
is
a
kinde
of
madnesse
,
the
worst
kinde
.
It
is
said
of
the
prodigall
in
his
great
famine
,
reversus
ad
se
,
returning
to
himselfe
,
he
said
,
Ibo
ad
patremmeum
,
I
will
goe
to
my
Father
.
The
will
may
be
corrupted
by
a
strong
temptation
,
and
so
way
made
for
the
perpetration
of
sinne
.
Sometimes
the
understanding
breakes
forth
like
lightening
,
and
discerneth
the
fault
to
convince
the
will
of
sinne
.
This
wee
call
the
conscience
,
which
is
awaked
of
purpose
to
detect
and
chide
our
sinfull
aberrations
.
But
when
God
hath
sufficiently
expressed
to
us
our
weakenesse
,
and
p●one
disposition
to
evill
,
and
his
owne
long
suffering
and
patience
,
he
stirreth
up
his
gift
in
us
,
or
in
Saint
Pauls
phrase
,
he
revealeth
Iesus
Christ
in
us
,
and
this
we
call
renewing
of
the
spirit
;
this
cleareth
our
understanding
,
and
reformeth
our
will
,
and
mends
all
.
The
petitions
of
David
for
holinesse
of
life
,
thus
opened
:
1
We
observe
the
manner
how
David
desireth
to
be
repaired
,
being
by
sinne
so
ruined
.
1
In
his
understanding
,
in
the
hidden
part
thou
shalt
make
me
to
know
wisedome
,
for
repentance
must
beginne
in
intellectu
recto
,
in
the
understanding
rightly
informed
:
this
is
our
light
,
and
if
we
walke
without
this
,
wee
know
not
whither
we
goe
.
The
haughty
policy
of
Rome
to
keep
her
children
darke
,
doth
hinder
both
the
finding
of
the
good
way
,
and
the
going
on
in
it
:
so
our
ingression
and
progression
both
hindered
,
we
seek
heaven
darkelings
.
God
hath
sent
wisedome
abroad
to
utter
her
voyce
,
to
call
an
audience
,
to
instruct
men
in
the
waies
of
life
,
to
escape
the
pathes
of
death
.
Christ
is
made
to
us
of
God
wisedome
.
2
He
desireth
of
God
the
pardon
of
his
sinnes
,
which
is
no
other
but
justification
before
him
.
This
is
the
washing
and
purging
,
and
blotting
out
of
iniquities
by
him
desired
▪
for
wisedome
to
know
our
sinnes
without
justification
by
faith
,
which
apprehendeth
the
pardon
of
them
,
were
the
broad
way
to
despaire
;
but
being
justified
by
faith
,
we
have
peace
with
God
,
and
peace
also
in
our
owne
consciences
.
Christ
is
made
unto
us
justification
.
David
leaves
not
here
,
but
,
3
He
desireth
in
this
text
the
spirit
of
sanctification
,
by
which
he
may
be
renewed
to
holinesse
,
to
all
pleasing
of
God
.
And
this
is
Christ
also
made
to
us
,
for
whom
God
justifieth
,
them
he
sanctifieth
.
Some
have
confounded
these
two
graces
of
justification
and
sanctification
,
and
so
commedled
them
,
as
if
they
were
all
one
and
the
same
grace
.
For
the
clearing
whereof
,
and
to
declare
the
difference
betweene
them
,
understand
,
1
We
are
sinners
,
and
by
faith
in
Christ
we
are
justified
,
and
so
the
debt
of
our
sinne
discharged
:
this
is
by
the
inherent
righteousnesse
of
Christ
imputed
to
us
,
and
it
is
the
proper
worke
of
the
second
person
.
2
By
the
holy
Ghost
applying
this
righteousnesse
to
us
,
we
are
sanctified
to
rewnesse
of
life
.
The
first
saveth
us
from
hell
,
the
second
seasoneth
us
for
heaven
.
David
therefore
addeth
this
suit
for
sanctification
,
that
being
cleansed
throughly
from
sinne
,
he
may
become
a
new
creature
.
I
may
abridge
all
our
learning
in
the
schoole
of
Christ
to
this
one
lesson
,
and
comprehend
totum
hominis
,
the
whole
of
man
,
in
this
short
compend
of
dutie
,
as
the
Apostle
doth
.
Circumcision
profiteth
nothing
,
uncircumcision
hindereth
nothing
,
all
that
God
requireth
of
us
,
is
,
that
wee
be
new
creatures
,
leaving
off
and
laying
aside
the
old
man
,
and
renewed
in
spiritu
mentis
,
in
the
spirit
of
our
mindes
:
wee
are
never
complete
penitents
till
we
have
this
spirit
of
sanctification
in
some
measure
.
It
is
the
hardest
worke
that
is
accomplished
in
us
,
because
our
naturall
corruption
and
the
manifold
temptations
amongst
which
we
live
,
and
the
sensuall
delight
which
we
take
in
sinne
,
doe
sow
our
hearts
all
over
with
tares
,
and
leave
no
roome
for
better
seed
.
To
root
out
these
is
one
labour
,
to
proseminate
grace
is
another
:
yet
we
neglect
the
labour
of
our
sanctification
,
as
if
it
were
a
worke
which
we
could
doe
at
a
very
short
warning
,
and
too
many
doe
leave
it
to
their
death
beds
.
And
another
impediment
is
,
that
many
upon
some
good
motions
of
the
spirit
,
some
flashes
of
piety
and
scintillations
of
zeale
doe
overweene
their
possession
of
this
spirit
.
Me
thinkes
if
they
did
examine
their
hearts
by
this
text
,
here
is
enough
in
it
to
reveale
any
man
to
himselfe
,
and
to
tell
him
si
habeat
hunc
spiritum
,
if
he
hath
this
spirit
.
1
Let
him
examine
his
heart
and
spirit
within
him
,
to
see
if
there
be
truth
there
&
wisedom
:
for
many
faire
seemings
and
outsides
of
godlinesse
are
put
on
,
whereby
we
deceive
others
,
and
flatter
our selves
,
quite
out
of
the
way
of
salvation
,
therefore
try
if
all
be
sound
and
sincere
within
.
2
Let
him
enquire
of
this
heart
,
si
cor
novum
,
if
it
bee
a
new
heart
;
we
may
soone
know
that
,
si
canticum
novum
,
si
novitas
vitae
,
if
there
be
a
new
song
,
if
newnesse
of
life
.
It
is
not
a
new
dresting
and
trimming
up
of
the
old
heart
in
a
new
fashion
that
will
serve
,
it
must
be
all
new
,
and
that
may
be
discerned
in
our
thoughts
,
in
our
words
,
in
ou●
workes
,
and
wayes
:
for
if
we
abhorre
and
forsake
our
former
sinnes
,
and
embrace
better
courses
,
this
makes
faith
of
a
good
change
.
3
If
it
be
a
constant
spirit
that
holdeth
out
to
the
end
cheerefully
and
unweariedly
,
we
may
conclude
comfortably
,
that
our
old
heart
is
gone
,
and
we
have
a
new
in
place
thereof
.
VERSE
11.
Cast
me
not
away
from
thy
presence
,
and
take
not
thy
holy
spirit
from
me
.
12
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
spirit
.
13
Then
will
I
teach
transgressors
thy
wayes
,
and
sinners
shall
be
converted
unto
thee
.
HEre
he
petitioneth
for
a
constant
course
of
Gods
favour
for
hereafter
:
wherein
-
1.
Deprecatur
,
he
prays
against
,
v.
1●
-
2.
Supplicat
,
prayes
for
,
Verse
12.
-
3.
Promittit
,
promiseth
,
Verse
13.
1
Deprecatur
,
prayes
against
,
2.
-
1
Gods
casting
him
away
from
his
presence
.
-
2
Gods
taking
his
holy
spirit
,
&c.
1
Cast
me
not
away
from
thy
presence
.
Our
sinnes
deserve
that
God
should
deny
us
to
come
before
him
:
for
why
should
the
children
of
darkenesse
presse
to
the
light
,
or
the
children
of
death
to
him
in
whose
presence
is
life
?
Our
first
Parents
soone
found
how
unfit
they
were
for
the
presence
of
God
,
and
therefore
so
soone
as
they
had
sinned
,
of
their
owne
accord
they
fled
from
the
presence
of
God
,
and
hid
themselves
.
When
Cain
had
Many
say
,
who
will
shew
us
any
good
?
Lord
lift
thou
They
that
walke
uprightly
and
conscionably
before
God
,
are
not
,
cannot
be
ashamed
to
behold
his
face
.
As
for
me
,
I
will
behold
thy
face
in
righteousnesse
:
I
shall
be
satisfied
,
1
Here
,
in
the
righteousnesse
of
Christ
,
I
shall
see
thee
;
but
hereafter
I
shall
fully
enjoy
thee
,
when
after
I
have
borne
the
image
of
the
earthy
,
I
shall
beare
the
image
of
the
heavenly
.
2
Take
not
thy
holy
spirit
from
me
.
Christ
calleth
this
spirit
a
Comforter
:
David
had
need
of
him
now
in
distresse
,
because
of
his
sinnes
.
This
spirit
he
promised
,
a
guide
to
leade
us
in
the
way
of
all
truth
.
David
had
need
of
him
,
for
seeing
God
loveth
truth
in
the
inward
parts
,
and
hee
had
gone
in
false
waies
,
he
needeth
this
guide
to
guide
his
feet
in
the
wayes
of
peace
.
When
David
hearkened
to
the
voyce
of
temptation
,
and
his
eye
did
walke
after
his
heart
,
then
did
God
withdraw
his
spirit
from
him
,
and
left
him
to
goe
alone
.
He
findeth
the
want
of
that
faithfull
guide
of
his
waies
,
and
prayeth
,
O
take
not
thy
holy
spirit
from
mee
.
David
had
a
double
portion
of
Gods
holy
spirit
:
for
hee
had
,
-
1
The
spirit
of
holinesse
to
direct
and
guide
his
life
and
conversation
as
a
private
man
,
and
by
that
hee
became
a
man
after
Gods
owne
heart
.
-
2
He
had
the
spirit
in
plentifull
measure
,
in
regard
of
his
office
and
place
,
and
that
also
was
double
;
for
,
1
Juveni
Davidem
servum
meum●
oleo
sancto
meo
u●xi
eum
,
I
have
found
David
my
servant
,
with
my
holy
oyle
have
I
annoynted
him
:
he
had
not
onely
Samuels
externall
unction
,
but
God
gave
him
a
spirit
fit
for
a
King
,
to
goe
in
and
out
before
his
people
.
Else
how
could
the
yongest
sonne
of
Ishai
,
bred
abroad
in
the
field
,
and
taken
from
following
the
ewes
great
with
lambe
,
have
beene
fit
to
have
come
from
managing
a
sheepe-hooke
amongst
his
fathers
cattell
,
to
have
managed
a
Scepter
in
Israell
,
the
Lords
inheritance
?
And
wee
have
example
hereof
in
Saul
his
predecessor
,
of
whom
we
reade
,
that
when
hee
parted
from
Samuel
,
who
annointed
him
King
,
God
gave
Thus
did
God
also
deale
with
David
,
Then
Samuel
took
an
horne
of
oyle
,
and
annointed
him
in
the
middest
of
his
brethren
,
and
the
spirit
of
the
Lord
came
upon
David
from
that
day
forward
.
So
that
he
not
onely
was
sanctified
in
further
measure
as
a
private
man
,
but
was
indued
with
heroicall
graces
fit
for
a
Prince
.
And
it
is
said
,
after
this
,
that
,
-
1
He
walked
wisely
.
-
2
He
governed
prudently
.
2
David
was
a
Prophet
also
of
the
Lord
,
herein
not
inferiour
to
Saul
,
for
it
is
said
of
him
that
he
prophecied
,
and
it
was
a
wonder
:
Etiam
Saulinter
Prophetas
?
Is
Saul
also
amongst
the
Prophets
?
David
is
called
the
sweet
singer
of
Israell
,
and
we
have
many
of
his
holy
Psalmes
,
whereof
the
Church
of
God
maketh
singular
use
.
No
question
but
the
sinne
of
David
had
much
weakened
the
power
of
the
holy
spirit
in
him
all
these
waies
,
and
he
seemed
now
to
himselfe
as
a
man
divested
of
these
graces
in
such
sort
,
as
was
grievous
to
him
:
besides
,
he
had
the
fearefull
example
of
Saul
his
predecestor
,
of
whom
it
is
said
:
But
the
spirit
of
the
Lord
departed
from
Saul
,
and
an
evill
spirit
from
the
In
ordinary
mechanicall
and
manuall
professions
,
many
excellently
able
in
their
way
,
perish
and
drowne
their
abilities
in
idlenesse
,
in
gaming
,
in
drinking
,
&c.
Yet
when
any
of
these
come
againe
to
themselves
,
and
refraine
these
evill
courses
,
the
spirit
of
God
returneth
againe
to
them
,
and
they
doe
well
.
Saul
had
many
graces
of
the
spirit
,
but
the
maine
hee
wanted
,
and
the
other
he
lost
:
and
that
example
putteth
David
into
this
suite
,
Spiritum
sanctum
tuum
ne
ausera●
,
take
not
thy
holy
spirit
from
me
.
VERSE
12.
2.
SUpplicat
,
he
prayeth
for
:
herein
also
hee
is
double
,
and
desireth
two
things
:
first
,
restitution
:
secondly
,
confirmation
.
1
His
restauration
.
Restore
to
me
the
joy
of
thy
salvation
:
he
meaneth
that
inward
spirituall
joy
which
before
he
had
in
the
faith
of
his
salvation
.
For
having
fallen
so
foully
,
and
thereby
deserved
so
ill
at
the
hands
of
God
,
hee
was
jealous
of
himselfe
that
he
had
lost
the
favour
of
God
,
and
the
salvation
of
his
soule
.
The
word
in
the
originall
hath
Jesus
in
it
,
The
joy
of
thy
Iesus
:
for
he
beleeved
that
Iesus
the
Saviour
should
come
of
his
seed
.
That
was
joy
to
him
,
and
his
sinne
did
shake
his
faith
therein
:
ne
Deus
ei
offensus
subtraheret
quod
pacatus
promiserat
,
formidavit
,
hee
feared
lest
God
offended
should
withdraw
that
which
being
pleased
,
he
had
promised
,
So
before
him
,
Saint
Augustine
understood
David
:
Redde
exultationem
.
salutaris
tui
,
i.
Christi
:
quis
enim
sine
illo
sanari
potuit
?
nam
in
principio
erat
verbum
:
tempora
variata
sunt
,
non
fides
:
restore
the
joy
of
thy
salvation
,
that
is
,
of
Christ
.
For
who
can
bee
saved
without
him
?
the
times
are
changed
,
not
faith
.
Our
observations
from
hence
are
,
1
That
Davids
joy
was
in
making
sure
of
his
salvation
:
Thou
hast
put
gladnesse
in
my
heart
more
then
in
the
time
that
their
corne
and
wine
,
and
oyle
increased
.
This
is
our
summum
bonum
,
our
chiefe
good
,
and
upon
our
deathbeds
we
hearken
to
them
that
speake
comforts
to
us
of
our
salvation
,
when
we
must
part
with
all
here
.
But
the
Apostle
would
have
it
the
maine
care
and
businesse
of
our
whole
life
,
to
worke
out
our
salvation
with
feare
,
and
to
make
our
election
sure
.
As
the
Sea-man
regardeth
so
the
businesse
within
boord
,
as
alwaies
observing
the
way
of
his
ship
,
and
also
looking
to
his
Chart
and
Compasse
for
the
accomplishing
of
his
voyage
.
In
the
comforts
and
joyes
of
life
in
things
temporall
,
we
ever
hope
that
to
morrow
will
be
better
than
to
day
,
and
when
that
comes
,
we
fall
short
still
.
Deterior
semper
posterior
dies
,
seldome
comes
a
better
.
But
for
the
joy
of
our
salvation
,
the
more
we
taste
of
it
,
the
more
we
thirst
after
it
,
and
as
we
grow
in
grace
,
we
increase
in
spirituall
joy
;
and
as
our
tast
,
so
our
desire
of
eternall
life
doth
increase
,
that
we
thinke
long
till
we
appeare
before
our
God
in
Sion
.
2
Sinne
depriveth
us
of
this
joy
:
for
when
our
conscience
Whereas
David
desireth
to
be
restored
to
this
joy
,
we
Carendo
magis
quàm
fruendo
,
by
wanting
,
more
then
enjoying
,
is
an
old
rule
of
our
imperfect
reason
.
Godlinesse
should
ever
be
joyned
with
contentednesse
,
and
our
desires
should
be
limited
to
our
enjoyings
,
when
wee
affect
any
thing
beyond
Gods
allowance
,
we
are
often
abated
in
the
allowance
:
and
our
vast
and
unlawfull
desires
are
corrected
by
withdrawing
from
us
the
good
that
we
possesse
.
When
provender
pricketh
us
,
the
way
to
checke
our
wantonnesse
is
,
to
set
us
a
while
at
a
leane
manger
,
and
to
take
from
us
the
good
which
we
cannot
tell
well
how
to
value
at
the
true
price
.
It
was
the
sinne
first
of
the
Angels
,
then
of
man
,
they
kept
not
their
first
estate
,
neither
were
content
with
the
joy
of
their
creation
.
The
Angels
affected
to
be
like
God
in
omnipotencie
,
and
became
divels
.
Man
affected
to
be
like
God
in
his
omniscience
,
and
turned
sinner
:
they
lost
heaven
by
it
,
he
Paradise
.
When
they
bethought
themselves
,
it
is
no
question
but
they
would
have
beene
both
glad
to
have
beene
where
they
were
,
and
would
then
have
beene
content
with
it
.
I
remember
Iob
in
his
extreame
affliction
,
remembring
times
past
,
and
complaining
in
the
bitternesse
of
his
engrieved
soule
.
O
that
I
were
as
in
moneths
past
,
in
the
4
This
petition
putteth
us
in
comfort
,
that
though
by
The
time
of
our
life
is
called
spatium
poenitendi
,
a
season
for
us
to
worke
our
repaire
.
A
lamentable
change
it
is
that
sinne
hath
wrought
in
us
,
that
man
created
in
the
image
of
God
in
holinesse
and
righteousnesse
,
should
now
spend
all
the
dayes
of
his
appointed
time
here
,
in
recovering
some
measure
of
that
joy
of
his
creation
,
and
when
he
hath
attained
to
it
insome
degree
,
may
lose
it
by
sinne
,
and
be
to
beginue
againe
.
The
way
to
recover
it
is
here
opened
in
this
example
,
repentance
,
faith
and
prayer
:
Repentance
to
remove
sinne
,
faith
to
apprehend
mercy
and
grace
,
prayer
to
obtaine
these
of
God
,
and
to
sanctifie
them
to
us
.
In
this
way
David
sought
the
recovery
of
the
joy
of
his
salvation
.
2
His
suit
is
for
confirmation
,
Uphold
mee
with
thy
free
spirit
:
some
reade
spiritu
principall
,
with
thy
chiefe
spirit
;
as
desiring
a
full
measure
of
the
holy
Ghost
:
so
the
Apostle
biddeth
us
to
desire
the
best
gifts
of
all
,
for
wee
shall
have
need
of
them
all
against
our
owne
corruptions
,
and
the
manifold
temptations
of
Sathan
.
But
the
Prophets
phrase
of
a
free
spirit
doth
well
expresse
the
holy
Ghost
,
which
hee
desireth
:
for
Christ
calleth
him
the
spirit
of
truth
,
and
promiseth
This
petition
of
David
doth
declare
that
wee
have
no
strength
of
our selves
either
to
abstaine
from
new
sinnes
,
or
to
keepe
us
from
relapse
into
our
former
sinnes
,
without
the
holy
Ghost
:
whose
office
is
,
1
To
shew
us
the
right
way
,
and
to
put
us
into
it
.
2
To
underprop
and
support
us
in
the
same
that
we
fall
not
.
For
from
our
naturall
propension
to
evill
,
proceedeth
an
easie
sequence
of
our
owne
corrupt
inclinations
,
and
a
ready
harkening
to
Sathans
subtile
temptations
,
against
which
we
need
corroboration
from
the
spirit
of
God
.
Amongst
all
the
sinnes
that
defile
our
conscience
,
and
corrupt
our
manners
,
and
displease
God
,
and
hazard
our
soules
,
those
are
most
dangerous
,
which
bring
with
them
the
most
sensuall
delight
,
for
these
have
a
sweetnesse
and
lushiousnesse
which
maketh
them
for
the
time
very
tastfull
and
delectable
,
and
when
the
bitternesse
of
repentance
is
over
,
Sathan
will
renew
to
us
the
remembrance
of
the
pleasure
that
we
had
in
them
,
and
there
by
●●-engage
us
often
in
the
fresh
persuit
of
them
.
We
are
as
little
children
that
cannot
goe
alone
,
wee
need
a
stronger
arme
to
carry
us
,
a
loving
bosome
to
hugge
us
,
a
〈◊〉
●and
to
supportus
.
In
all
these
things
our
God
relieveth
us
.
1
For
the
arme
of
God
,
that
shoreth
us
up
:
so
hee
promised
2
God
said
to
Moses
of
his
Israell
,
Carry
them
in
thy
I
say
prophecied
,
saying
:
He
shall
feed
his
flocke
like
a
shepheard
:
be
shall
gather
the
Lambes
with
his
arme
,
he
shall
carry
them
in
his
bosome
,
and
shall
gently
leade
those
that
are
with
yong
.
3
I
taught
Ephraim
also
to
goe
,
leading
them
by
the
armes
.
Thus
the
grace
of
corroboration
is
described
,
by
which
we
are
not
left
to
our selves
,
but
supported
in
our
waies
:
By
thee
have
I
beene
holden
vp
from
the
wombe
,
and
resolveth
to
trust
to
that
supportation
.
I
will
goe
in
the
strength
of
the
Lord
God
.
Wee
have
many
great
examples
in
the
best
of
Gods
servants
,
of
falling
into
great
sinnes
,
Adam
and
Eve
,
Noah
,
Abraham
,
Lot
,
Isaack
.
Iacob
,
David
,
Salomon
,
Sampson
,
Peter
,
&c.
This
feare
shaketh
David
so
that
he
craveth
ayde
of
the
good
spirit
for
corroboration
.
This
is
a
singular
marke
of
a
just
man
;
so
David
describeth
him
:
he
guideth
his
waies
by
discretion
:
Surely
he
shall
not
be
moved
for
ever
;
his
hart
is
fixed
,
trusting
in
the
Lord
,
his
heart
is
established
.
We
see
here
,
that
the
grace
of
repentance
,
whereby
weforsake
sinne
,
and
turne
to
God
,
and
put
our selves
into
the
way
of
a
new
life
,
will
not
serve
,
unlesse
the
grace
of
confirmation
doe
establish
us
,
and
keepe
us
from
evill
.
We
are
the
Lords
husbandry
,
there
is
no
end
of
that
kinde
of
worke
in
the
culture
of
ground
:
there
must
bee
breaking
up
of
our
fallow
grounds
,
stirring
and
plonghing
till
it
be
fit
for
seed
.
There
must
be
semination
&
hrrowing
,
to
cover
the
seed
.
There
must
be
weeding
of
it
,
and
watering
from
heaven
,
then
an
harvest
:
then
begin
againe
,
else
,
Grandia
saepe
quibus
mandavimus
bordea
sulcis
:
Infelix
lolium
,
&
steriles
dominantur
avenae
.
Often
the
furrowes
where
we
sow
good
seeds
,
Are
overgrowne
with
cockle
,
darnell
,
weeds
.
In
the
story
of
the
widow
that
was
so
much
in
debt
,
and
In
this
miracle
of
Gods
mercie
,
here
is
a
lively
representation
of
his
love
to
his
elect
.
For
our
sinnes
doe
make
us
debtors
,
the
justice
of
God
is
the
creditour
,
the
graces
of
Gods
spirit
are
the
oyle
,
he
giveth
of
this
plentifully
to
cleare
the
debt
.
That
is
not
all
,
for
this
spirit
which
David
here
prayeth
for
,
he
giveth
for
our
after-maintenance
,
that
we
grow
not
necessitous
againe
,
and
renew
our
debt
.
These
two
cares
must
not
be
parted
,
the
care
of
repentance
and
of
a
constant
good
life
.
Christ
joyned
them
together
.
Ecce
sanus
factus
es
,
Behold
,
thou
art
made
whole
:
and
then
,
noli
amplius
peccare
,
sinne
no
more
.
The
corruption
of
nature
is
such
,
even
in
the
regenerate
by
the
remaines
of
sinne
,
that
as
tinder
,
we
are
apt
to
take
fire
by
the
touch
of
the
least
sparke
.
How
then
shall
we
bee
fenced
against
the
fiery
darts
of
Sathan
?
The
grace
of
the
spirit
to
beare
off
these
,
and
that
which
preserveth
us
from
this
fire
is
the
shield
of
our
faith
,
for
that
establisheth
our
heart
,
and
moysteneth
it
so
with
the
bloud
of
Iesus
Christ
,
that
it
cannot
be
apt
to
kindle
suddenly
.
And
that
faith
doth
David
here
request
of
God
,
which
is
our
best
munition
against
these
fiery
assaults
.
To
shew
what
need
every
one
of
us
hath
to
make
this
petition
to
our
God
for
his
confirming
spirit
,
-
1
Let
us
see
the
miserable
and
unhappy
condition
of
such
as
doe
want
this
spirit
.
-
2
The
singular
benefit
of
such
as
have
obtained
it
,
1
Of
the
want
,
we
may
all
complaine
of
it
,
for
that
want
unheavened
the
Angels
that
kept
not
their
first
estate
,
and
turned
the
best
of
Gods
creatures
into
divels
and
uncleane
spirits
,
the
rebell
and
profest
opposites
of
God
,
and
corrupters
of
man
.
This
want
unparadised
our
first
Parents
,
and
made
them
wofull
spectacles
of
scorne
,
Ecce
homo
factus
est
ut
unus
,
&c.
Behold
,
the
man
is
become
like
one
of
us
.
What
wanted
in
these
two
creatures
to
consummate
the
glory
of
their
creation
,
and
to
make
their
very
making
and
happinesse
,
but
this
free
spirit
of
God
to
confirme
and
establish
them
?
It
may
be
a
wonder
in
reason
and
in
religion
,
why
Almighty
-
1
He
chose
a
fruitfull
hill
.
-
2
He
fenced
it
.
-
3
He
gathered
out
the
stones
,
-
4
He
planted
it
with
the
choisest
Vine
.
-
5
He
built
a
Tower
in
medio
,
in
the
midst
of
it
.
-
6
He
set
up
a
Wine-presse
in
it
,
and
then
he
saith
:
And
now
O
inhabitants
of
Israell
,
and
men
of
Iudah
,
judge
I
pray
you
betweene
me
and
my
Vineyard
,
what
could
have
beene
done
more
to
my
Vineyard
that
I
have
not
done
in
it
?
may
we
not
heare
his
like
complaint
of
Angels
and
man
?
I
created
them
in
mine
owne
image
,
I
gave
the
one
the
fruition
of
heaven
,
the
other
of
Paradise
:
the
Angels
saw
my
face
.
Man
was
but
a
little
lower
than
these
Angels
▪
crowned
with
glory
and
honour
,
invested
in
the
dominion
of
his
sublunarie
creatures
,
in
the
service
of
the
very
Angels
and
celestiall
bodies
.
What
could
have
beene
done
more
to
these
Angels
and
to
man
that
I
have
not
done
in
them
?
may
we
not
all
answer
,
Yes
Lord
,
thou
mightest
have
given
with
these
great
favours
,
thy
free
spirit
to
confirme
and
establish
us
in
that
happinesse
,
and
so
we
had
beene
alwaies
as
thou
haddest
made
us
.
In
answer
to
this
quere
,
I
could
say
,
who
knoweth
the
With
men
the
rule
holds
,
qui
justè
faciunt
,
bis
justi
sunt
,
they
that
doe
justly
,
are
twise
just
:
but
with
God
it
is
so
,
that
fecit
omnia
●enè
,
he
hath
done
all
things
well
;
and
if
he
doe
,
or
say
,
or
decree
,
or
will
any
thing
,
it
is
therefore
just
and
good
in
high
perfection
,
because
he
doth
it
.
But
you
may
take
this
for
a
put
off
,
and
yet
goe
away
unsatisfied
.
Therefore
seeing
God
calleth
to
the
men
of
Iudah
,
and
inhabitants
of
Ierusalem
,
to
judge
betweene
him
and
his
Vineyard
:
I
thinke
we
may
boldly
sit
upon
this
cause
,
and
heare
it
indifferently
.
God
pleaded
,
what
could
have
beene
done
more
?
clearing
himselfe
from
all
defectivenesse
or
failing
on
his
part
toward
his
creature
.
Man
replyeth
,
one
thing
wanted
,
even
this
spirit
that
David
here
desired
.
I
answer
for
God
against
all
the
world
,
that
that
spirit
But
it
is
replyed
,
if
they
had
this
good
spirit
,
why
did
it
I
answer
,
man
had
not
beene
led
by
this
spirit
,
but
forced
Man
was
not
content
with
the
state
of
his
creation
,
the
Angels
were
not
content
,
they
resisted
,
they
grieved
this
spirit
.
The
Angels
therefore
having
sinned
,
never
found
a
Mediatour
to
relieve
them
,
because
it
is
plaine
that
their
trespasse
was
against
the
holy
Ghost
.
For
man
,
he
had
this
spirit
also
,
but
he
hearkened
to
the
voyce
of
his
wife
against
this
spirit
.
Let
me
adde
also
,
that
after
the
fall
of
man
,
Christ
was
promised
.
Where
God
giveth
or
offereth
his
Sonne
,
he
offereth
his
spirit
also
,
these
are
tendred
to
all
universally
.
Grace
is
offered
,
Christ
promised
the
Holy
Ghost
to
teach
,
to
leade
,
to
comfort
,
to
confirme
:
we
have
all
the
meanes
of
grace
that
may
be
,
to
put
this
talent
to
use
,
and
we
may
charge
our
perdition
upon
our selves
if
we
miscarry
.
For
in
the
creation
,
when
we
were
yet
but
in
matter
,
rudis
indigestaque
moles
,
unfashioned
,
formelesse
:
if
God
had
made
us
crooked
,
lame
,
deformed
,
disproportioned
,
or
any
way
ill
featured
,
we
had
suffered
no
shame
of
it
,
for
he
made
us
,
and
not
we
our selves
:
Thy
hands
have
made
mee
and
fashioned
me
.
But
God
doth
not
now
worke
upon
us
,
as
hee
then
did
upon
earth
,
a
dead
and
●ens●l●sse
element
.
We
haue
vitall
,
animall
▪
intellectuall
parts
and
faculties
,
we
do●
know
the
want
●●
t●is
spirit
,
we
know
where
it
may
be
had
:
it
is
spiritus
Dei
,
the
spirit
of
God
:
we
know
how
,
potent●●●
,
to
them
that
aske
shall
be
given
:
wee
know
how
he
must
be
used
not
grieved
;
and
if
we
have
it
not
,
or
be
not
confirmed
,
it
is
our
fault
.
We
see
in
the
story
of
the
Bible
,
and
in
continuall
experience
in
others
,
and
feele
it
in
ourselves
,
how
many
defections
in
us
,
and
des●rtions
of
God
doe
●ollow
the
want
of
this
confirming
spirit
to
establish
us
.
For
what
is
it
that
maketh
the
often
relaps●●
into
the
s●●e
sinnes
,
for
which
wee
have
so
often
cryed
God
mercy
?
●●
wanton
against
defiling
his
body
after
repentance
,
th●
drunkard
like
a
dogge
returning
againe
to
his
vomit
,
the
covetous
like
a
swine
to
his
mire
,
for
so
basely
and
contemptibly
are
such
relapses
resembled
by
the
spirit
of
God
.
Many
whose
consciences
within
them
convince
them
,
touched
with
the
sword
of
Gods
spirit
,
the
word
of
God
,
and
with
the
reproofe
of
their
friends
,
and
the
shame
of
the
world
,
are
heartily
sorry
for
these
sinnes
,
and
bewaile
them
with
teares
,
and
aske
God
forgivenesse
for
them
,
and
purpose
and
promise
never
to
returne
to
them
;
yet
for
want
of
this
spirit
to
confirm
them
,
relapse
and
make
their
latter
end
worse
than
their
beginning
.
2
On
the
contrary
,
those
who
have
this
spirit
,
are
proofe
against
temptations
:
all
the
sinnes
in
example
,
all
the
evill
counsels
of
the
old
world
,
cannot
infect
or
corrupt
Noah
:
all
Sodome
cannot
taint
Lot
:
Josephs
Mistresse
cannot
allure
Joseph
.
Daniel
cannot
be
tempted
to
●ate
of
the
Kings
delicates
:
yet
at
some
other
time
this
spirit
may
leave
even
some
of
these
to
themselves
,
and
then
they
shew
by
what
strength
they
were
kept
from
falling
,
and
knowing
their
owne
weakenesse
,
they
doe
more
earnestly
desire
,
as
David
here
,
●c
tollas
spiritum
,
take
not
away
thy
spirit
;
and
confirma
me
,
strengthen
me
.
We
see
Davids
good
example
,
praying
to
him
that
is
able
to
keepe
us
,
that
wee
fall
not
:
and
desiring
him
who
hath
begun
a
good
worke
in
us
,
to
perfect
it
to
the
end
.
This
spirit
is
oyle
in
our
lampes
,
to
keepe
them
light
against
the
bridegroome
commeth
.
It
is
a
wedding
garment
to
admit
us
guests
to
his
bridall
feast
.
They
that
truely
and
unfainedly
repent
,
will
more
desire
this
spirit
,
for
it
is
but
halfe
a
repentance
,
plangere
commissa
,
to
bewaile
sinnes
committed
,
this
accomplisheth
it
in
keeping
us
,
●●
committamus
plangenda
,
that
we
commit
not
sinnes
to
be
bewailed
.
VERSE
13.
3
PRomittit
,
he
promiseth
.
Then
will
I
teach
transgressors
thy
wayes
,
and
sinners
shall
be
converted
unto
thee
.
This
was
Peters
charge
,
t●
cum
conversus
fueris
,
confirma
fratres
,
when
thou
art
converted
,
strengthen
thy
brethren
.
In
this
verse
,
first
,
promittit
,
he
promises
:
secondly
,
prophetat
,
he
prophecies
:
or
I
promittit
Deo
quid
pro
eo
facturus
est
,
he
promiseth
to
God
what
hee
will
doe
for
him
:
secondly
,
promittit
vicino
quod
●i
;
he
promises
to
his
neighbour
what
he
will
doe
for
him
:
thirdly
,
promittit
sibi
successum
;
he
promises
successe
to
himselfe
.
1
Promittit
Deo
,
hee
promises
to
God
:
David
had
done
God
wrong
,
to
scandalize
religion
,
and
by
his
evill
example
to
corrupt
many
:
for
great
and
eminent
persons
sinne
infectiously
,
their
iniquities
are
catching
.
He
now
promiseth
that
he
will
make
amends
to
God
in
becomming
a
teacher
to
convert
others
to
righteousnesse
:
exemplo
,
consilio
,
authoritate
regia
,
prophetica
,
by
example
,
counsell
,
authority
royall
,
propheticall
.
For
as
we
are
accountable
to
God
for
such
sinnes
as
are
done
in
others
by
our
occasion
,
so
we
doe
owe
God
a
dutie
of
endeavour
to
keepe
others
as
neare
him
,
and
draw
as
many
to
him
as
we
may
.
2
Promittit
vicino
,
he
promiseth
to
his
neighbour
.
He
is
sensible
how
farre
his
corrupt
life
hath
extended
to
corrupt
others
,
he
oweth
them
an
amends
also
,
and
promiseth
himselfe
a
teacher
of
them
.
This
is
one
of
the
fullest
expressions
of
pious
charity
,
that
we
can
make
one
to
another
,
to
communicate
to
each
other
the
knowledge
of
salvation
,
and
the
way
to
it
,
and
to
put
one
another
in
that
way
,
and
to
put
them
on
with
cheerefulnesse
to
runne
in
it
.
3
Promittit
sibi
,
he
promiseth
to
himselfe
.
He
is
confident
that
he
shall
have
good
successe
in
this
way
and
holy
course
,
and
that
sinners
shall
turne
:
for
the
example
of
repentance
in
so
potent
a
King
,
cannot
but
worke
strongly
upon
such
as
he
shall
undertake
to
teach
.
Our
lesson
from
this
example
is
in
sight
:
for
when
God
1
He
knowes
the
foulenesse
,
the
foolishnesse
,
the
burthen
and
vexation
of
sinne
;
he
hath
seene
the
danger
of
it
,
and
hath
by
wofull
experience
found
how
uncomfortable
a
thing
it
is
to
live
in
the
displeasure
of
God
,
and
to
be
deprived
of
the
comfort
of
the
holy
Ghost
.
He
feeles
how
the
conscience
is
oppressed
with
sinne
,
and
how
wee
are
made
to
remember
all
our
evill
wayes
from
the
first
sinne
.
We
see
all
this
in
David
,
for
the
filthinesse
of
his
sinne
,
he
doth
earnestly
desire
to
be
washed
,
and
washed
cleane
,
washed
with
hysope
,
that
he
may
be
whiter
than
snow
.
For
the
burthen
of
sinne
,
it
lay
so
heavy
upon
him
,
that
he
desireth
to
be
made
to
heare
of
joy
and
gladnesse
,
for
his
sinne
and
the
feare
of
Gods
judgements
had
broken
his
bones
.
For
the
departure
of
God
from
him
,
he
was
so
sensible
of
it
,
that
he
prayeth
the
spirit
of
God
not
to
depart
from
him
.
For
his
former
sinnes
,
they
all
lay
upon
his
oppressed
conscience
,
that
he
remembred
them
from
his
conception
and
birth
:
and
he
saw
the
danger
of
temptations
,
and
therefore
desireth
the
confirming
spirit
of
God
to
keep
him
from
falling
into
new
,
or
relapsing
into
old
sinnes
.
2
A
true
Convert
knoweth
the
bitternesse
of
true
repentance
:
he
that
hath
kept
an
ill
dyet
,
and
thereby
lost
his
health
,
and
is
put
to
it
to
sweate
,
to
purge
,
to
bleed
,
to
abstaine
from
all
toothsome
and
pleasing
eates
,
and
is
kept
to
a
dyet
,
and
enforced
to
live
medicé
,
miseré
,
in
physicke
,
in
misery
,
for
the
time
till
his
health
be
repaired
:
such
a
one
will
give
warning
to
others
,
to
abstaine
from
such
things
as
hazard
our
health
.
He
can
tell
how
deare
it
doth
cost
the
purse
,
how
much
it
restraineth
a
mans
liberty
,
what
paines
he
suffereth
in
his
body
,
how
much
his
minde
is
disquieted
in
his
bodily
distemperatures
,
and
all
to
repaire
what
some
ill
dyet
hath
corrupted
in
his
body
.
So
is
it
with
the
true
Convert
,
he
can
relate
the
bitternesse
of
repentance
,
which
is
the
soules
physicke
for
sinne
:
there
is
nothing
in
the
world
so
smarting
and
a
king
as
true
repentance
is
.
In
the
generality
of
men
,
the
most
presume
upon
this
remedy
:
they
sinne
on
,
and
flatter
themselves
that
a
miserere
,
have
mercy
,
at
last
,
will
set
all
to
rights
.
It
is
true
,
that
repentance
doth
amend
all
,
it
purgeth
us
,
and
restoreth
us
to
the
favour
of
God
,
but
they
consider
not
the
bitternesse
thereof
:
for
the
soules
of
the
penitent
are
heavy
within
them
,
even
to
death
,
their
eyes
runne
rivers
of
waters
,
their
throats
are
hoarse
with
roring
and
crying
for
mercy
,
their
teares
are
their
drinke
day
and
night
,
they
have
sighes
and
grones
which
cannot
be
exprest
.
The
sorrowes
of
hell
,
so
David
doth
call
them
,
doe
compasse
them
round
about
:
they
call
upon
God
,
and
he
will
not
heare
them
:
they
doe
seeke
him
,
and
he
will
not
presently
be
found
:
like
Mariners
in
a
storme
,
their
cunning
is
gone
,
they
are
at
their
wits
end
.
Sometimes
they
cry
,
quid
feci
?
what
have
I
done
?
and
remember
all
their
sinnes
;
Sathan
then
comes
in
to
helpe
their
memory
,
upbrayding
them
with
those
very
sinnes
to
which
he
enticed
them
,
with
a
non
est
salus
ti●i
in
Deo
tu●
,
there
is
no
safety
for
thee
in
thy
God
.
God
saith
,
but
I
will
reprove
thee
,
and
set
them
in
order
before
thee
.
The
word
of
God
scourgeth
us
,
that
when
wee
heare
it
preached
,
and
finde
our
owne
sinnes
detected
and
threatned
,
we
thinke
the
Sermon
intended
against
us
.
The
contrary
good
life
of
others
,
walking
in
good
wayes
,
reprovesth
us
,
and
cryeth
shame
on
us
that
we
have
not
done
as
they
doe
,
that
we
might
have
had
peace
,
but
especially
our
conscience
within
us
is
a
thousand
witnesses
against
us
,
and
is
a
record
written
within
and
without
,
like
Ezekiels
scrowle
,
with
lamentations
,
mourning
,
and
woe
:
sometimes
we
cry
like
Saint
Peters
auditours
,
quid
faciemus
?
what
shall
wee
doe
?
or
as
Iob
,
quid
faciam
tibi
?
what
shall
I
doe
unto
thee
?
hide
our selves
from
God
wee
cannot
,
we
cannot
goe
out
of
the
reach
of
that
right
hand
which
findeth
out
all
his
enemies
:
excuse
our selves
we
cannot
,
for
who
can
answer
God
one
for
a
thousand
?
his
spirit
searcheth
hearts
and
reines
,
nothing
is
hid
from
the
eye
of
his
jealousie
.
He
is
wise
to
discerne
,
holy
to
hate
,
just
to
punish
.
A
soule
thus
anguished
and
embittered
with
remorse
of
sinne
,
is
emblemed
in
Prometheus
his
Vulture
,
ever
feeding
upon
the
heart
:
wretched
man
that
I
am
,
who
shall
deliver
me
?
David
hath
many
very
excellent
expressures
of
penitentiall
fits
,
which
doe
lively
set
forth
the
paine
that
true
repentance
doth
put
a
man
to
:
but
one
amongst
the
rest
to
my
opinion
doth
render
it
in
the
heighth
of
bitternesse
,
and
makes
it
a
non
ficut
no
such
,
I
remembred
God
,
and
was
troubled
:
Beloved
,
sit
downe
,
and
cast
up
the
cost
and
paine
of
this
spirituall
physicke
for
a
sinne-sicke
soule
,
and
if
there
be
any
of
you
that
hath
past
this
course
of
physicke
,
and
kept
you
to
it
without
shrinking
or
shifting
from
it
:
I
dare
say
such
a
one
can
say
,
Nocet
empta
dolore
voluptas
,
Pleasure
hurts
that
's
bought
with
pain
,
and
docet
teaches
too
:
he
will
scarce
eate
of
the
forbidden
fruit
,
it
is
faire
to
the
eye
,
it
is
delicious
in
taste
.
But
it
is
the
dearest
bargaine
that
ever
we
bought
,
a
momentany
short
delight
,
with
many
weary
dayes
&
nights
of
penitential
remorse
&
anguish
of
soule
.
3
None
so
fit
as
true
Converts
,
to
teach
transgressors
the
sweet
benefit
of
reconciliation
to
God
,
the
comfort
of
the
holy
Ghost
,
and
the
peace
of
conscience
.
Such
perceive
the
difference
betweene
the
bondage
of
sinne
,
and
the
freedome
of
the
spirit
.
They
know
what
it
is
to
lose
the
cheerfull
light
of
Gods
gratious
countenance
:
they
can
say
that
in
his
favour
is
life
,
light
,
and
delight
.
As
their
longing
desire
was
great
to
come
and
appeare
before
God
,
and
as
they
thirsted
after
the
full
river
of
his
pleasures
,
so
the
recovery
of
that
joy
,
over-joyeth
them
.
When
thou
turnedst
againe
the
captivity
of
Sion
,
wee
were
like
those
that
dreame
.
Our
mouthes
were
filled
with
laughter
,
and
our
tongues
with
joy
.
Then
they
said
,
the
Lord
hath
done
great
things
for
us
,
the
Lord
hath
done
great
things
for
us
,
whereof
we
rejoyce
.
As
God
is
described
in
the
shepheard
who
recovered
his
lost
sheep
,
and
in
the
woman
who
found
her
lost
groat
,
and
in
the
father
who
recovered
and
received
his
prodigall
sonne
,
with
more
joy
than
the
shepheard
had
in
his
99.
than
the
woman
had
in
the
rest
of
her
money
,
than
the
father
had
in
his
eldest
sonne
that
had
alwaies
beene
with
him
:
So
a
converted
sinner
,
delighteth
more
in
God
after
his
conversion
,
then
he
did
before
.
Ibo
&
revertar
ad
patrens
moum
,
I
will
goe
and
returne
to
my
father
.
I
will
goe
and
returne
to
my
first
husband
,
for
then
it
was
better
with
me
than
it
is
now
.
A
Convert
can
tell
transgressors
how
his
father
espied
him
a
far
off
,
how
he
met
him
upon
the
way
,
how
he
fell
on
his
necke
and
kissed
him
,
and
bade
him
welcome
,
how
he
brought
first
stolam
primam
,
the
chiefe
garment
to
cover
him
:
how
he
killed
vitulum
illum
,
that
calfe
,
and
had
musicke
and
dancing
for
joy
for
his
returne
.
One
of
the
greatest
feares
of
a
sinner
who
hath
sold
God
for
some
vaine
pleasure
,
is
,
that
God
will
never
be
recovered
to
favour
him
againe
,
and
that
is
one
of
the
Scorpions
wherewith
the
very
Saints
of
God
are
scourged
.
Sathan
abetteth
that
feare
in
them
,
with
terrible
overtures
of
the
impartiall
justice
of
God
,
and
it
is
the
voyce
of
the
wicked
of
the
earth
;
Tush
,
God
hath
forsaken
him
,
and
there
is
none
to
helpe
him
.
David
was
heart-sicke
of
this
disease
.
Many
there
be
that
say
to
my
soule
,
there
is
no
helpe
for
thee
in
thy
God
.
A
true
penitent
reconciled
to
God
,
can
tell
such
that
they
belye
the
holy
one
of
Israell
;
with
the
Lord
there
is
mercy
that
he
may
be
feared
.
He
giveth
pardon
for
sinnes
,
and
forgiveth
all
thine
iniquities
.
He
continueth
but
a
while
in
anger
:
if
a
sinner
wil
not
come
to
him
,
he
wil
whet
his
sword
,
he
will
make
ready
his
bow
,
and
prepare
his
arrowes
for
execution
:
But
if
a
sinner
will
forsake
his
evill
wayes
,
and
returne
to
him
,
he
will
behold
him
a
farre
off
,
and
meete
him
upon
the
way
,
and
embrace
him
with
his
savour
.
This
is
the
chiefe
errand
that
we
have
from
God
to
his
Church
,
to
carry
to
them
the
word
of
reconciliation
,
to
preach
peace
to
them
that
are
neare
,
and
to
them
that
are
farre
off
,
liberty
to
the
imprisoned
,
and
to
such
as
are
opprest
,
the
taking
off
of
the
yoke
.
He
that
hath
beene
scorched
with
the
flames
of
hell
,
who
hath
felt
the
sting
of
a
cruciating
conscience
,
who
hath
beene
shaken
and
shattered
with
the
terror
of
the
Lord
,
and
hath
found
joy
and
comfort
upon
his
repentance
,
he
can
testifie
for
God
,
that
he
is
gratious
and
mercifull
,
that
he
may
be
entreated
:
so
David
,
Come
hearken
to
me
all
ye
that
feare
God
,
and
I
will
tell
you
what
he
hath
done
for
my
soule
.
There
is
a
Psalme
of
purpose
for
Seeing
a
convert
is
so
fit
for
this
service
,
let
all
sinners
Bonum
est
communicativum
sui
,
Good
is
of
a
spreading
nature
:
bonus
malum
bonum
esse
vult
,
ut
sit
sui
similis
,
the
good
would
have
the
evill
to
be
good
,
that
he
may
be
like
himselfe
.
We
cannot
more
holily
,
more
charitably
expresse
our
conversion
to
God
,
than
by
teaching
transgressors
his
waies
.
We
cannot
want
schollers
:
for
totus
mundus
est
in
maligno
positus
,
the
whole
world
is
set
upon
evill
:
what
if
some
say
,
Nolumus
scientiam
viarum
tuarum
,
wee
desire
not
the
knowledge
of
thy
waies
,
and
hate
to
be
reformed
:
yet
others
will
hearken
,
and
even
they
may
by
the
favour
of
God
be
softened
to
an
impression
.
In
our
evill
conversation
we
were
forward
enough
to
draw
in
others
to
the
societie
of
our
evils
to
corrupt
and
pervert
good
manners
.
So
theeves
that
say
,
we
will
all
have
one
purse
:
and
immoderate
drinkers
sit
together
,
till
strong
drinke
inflame
them
.
Me
thinkes
the
Apostle
is
very
reasonable
,
Sicut
dedistis
membra
vestra
,
as
you
have
given
your
members
,
so
give
your
members
.
I
may
say
to
a
Convert
,
doe
but
the
same
diligence
in
converting
thy
brother
,
that
thou
hast
done
and
used
in
corrupting
him
,
and
it
will
passe
currant
:
let
thy
counsell
and
example
looke
that
way
,
and
thinke
thy
conversion
effected
for
this
.
The
father
of
mercies
,
and
God
of
all
comfort
,
comforteth
us
in
all
our
tribulation
,
that
wee
may
be
able
to
comfort
them
which
bee
in
any
trouble
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
.
The
rule
holdeth
throughout
,
as
in
consolation
,
so
in
instruction
,
and
in
reprehension
,
and
in
conviction
of
the
conscience
.
As
every
one
hath
received
any
measure
of
grace
from
God
,
so
let
him
communicate
his
knowledge
and
his
grace
to
others
in
love
,
remembring
that
we
are
members
one
of
another
.
This
is
the
way
to
advance
the
building
up
of
the
Church
of
God
,
and
to
demolish
the
power
of
Sathans
kingdome
.
None
can
pleade
exemption
from
this
duty
,
for
when
David
the
King
offereth
his
service
this
way
,
who
can
sit
out
!
The
more
eminent
the
person
is
,
the
more
effectuall
is
his
teaching
,
and
the
sooner
will
transgressors
give
eare
to
him
.
See
here
the
wisedome
and
goodnesse
of
God
,
how
he
Lastly
,
we
see
the
way
to
recover
transgressors
,
which
Abraham
.
Abraham
(
God
knew
)
would
teach
his
children
:
Moses
first
received
the
Law
from
God
,
he
was
assisted
by
the
holy
Prophets
till
Christ
:
hunc
audite
,
heare
him
:
Then
he
sent
,
Goeye
into
all
the
world
,
teach
;
and
he
established
the
Evangelicall
Priesthood
in
the
Church
:
yet
if
all
converts
did
joyne
with
them
,
the
great
harvest
could
not
want
labourers
.
2
Prophetat
:
&
impiieonv
ertentur
adte
:
He
prophesies
;
and
the
wicked
shall
be
converted
unto
thee
.
This
is
finis
praedicationis
,
the
end
of
Preaching
:
the
word
is
given
to
profit
,
Haec
utilitas
,
this
is
profit
:
omnes
sicut
oves
aberravimus
,
reduces
ad
ovile
,
we
have
gone
astray
like
sheep
,
thou
shalt
bring
us
backe
to
the
sheepefold
.
Opus
,
1
arduum
:
2
gratum
,
a
worke
,
1
hard
,
2
acceptable
.
1
arduum
,
hard
.
Much
more
then
creation
,
there
his
dixit
,
said
,
was
fecit
,
did
:
to
make
man
of
earth
was
opus
verbi
,
the
work
of
his
word
,
rather
verbum
opus
,
the
word
his
worke
.
To
recover
man
from
Sathan
,
it
was
fortitudo
brachii
,
the
strength
of
his
arme
:
verbum
factum
,
factumcaro
,
the
word
made
,
made
flesh
;
for
it
is
more
easie
to
make
a
convert
a
Saint
,
than
to
make
a
sinner
a
convert
.
In
the
creation
of
man
,
no
repugnancie
of
the
matter
;
in
the
conversion
of
a
sinner
,
a
new
creation
,
nay
reluctation
.
In
the
creation
,
God
infused
,
the
body
received
the
spirit
of
life
,
and
we
became
templum
spiritus
,
the
temple
of
the
holy
Ghost
:
Sed
cum
domus
creationis
facta
esset
spelunca
latronum
,
but
when
the
house
of
creation
became
a
denne
of
theeves
?
When
man
had
lost
his
holinesse
and
righteousnesse
:
beside
the
privation
of
grace
,
there
came
in
also
a
corrupt
habit
of
perverse
opposition
to
God
:
so
that
when
God
offereth
grace
,
man
refuseth
it
,
and
is
loath
to
admit
the
holy
Ghost
a
guest
.
When
we
doe
receive
him
,
we
often
grieve
,
sometimes
quench
him
,
naturalis
homo
non
potest
percipere
,
non
vul●
recipere
,
non
potest
retinere
,
the
naturall
man
cannot
perceive
,
will
not
receive
,
cannot
retaine
.
We
are
ill
husbands
of
this
talent
:
the
Sonne
came
to
call
sinners
:
Sathan
hath
got
the
hand
of
us
,
for
we
would
not
be
converted
:
his
temptation
not
onely
corrupted
our
manners
,
it
also
empoysoneth
our
affections
.
Christ
on
earth
declared
his
power
by
sea
and
land
,
yet
his
brethren
the
Iewes
,
nor
by
miracles
,
nor
by
example
,
nor
by
doctrine
would
be
converted
.
Facilius
est
rempublicam
novam
constituere
quàm
depravatam
corrigere
,
It
is
easier
to
make
a
new
Common-wealth
,
than
to
amend
that
which
is
corrupted
.
All
the
imaginations
onely
evill
:
querela
patris
,
filii
non
vultis
venire
ad
me
,
the
complaint
of
a
father
,
children
you
will
not
come
unto
me
:
quoties
ego
vos
ad
me
,
noluistis
,
as
often
as
I
would
have
gathered
you
unto
me
,
you
would
not
.
Venite
omnes
ad
me
,
come
ye
all
unto
me
;
venientem
non
cjiciam
foras
,
him
that
comes
unto
me
,
I
will
not
cast
forth
.
2
Gratum
,
acceptable
,
first
,
in
subjecto
,
in
the
subject
:
for
,
licet
maligna
natur
a
patiatur
jugum
,
though
depraved
nature
beare
the
yoke
,
yet
man
once
converted
,
would
not
for
all
the
world
be
as
he
was
.
There
is
great
difference
betweene
the
pleasure
of
sinne
,
and
gaudium
spiritus
,
the
joy
of
the
spirit
.
The
one
a
luscious
and
surfetting
sweetnesse
,
which
killeth
appetite
,
and
is
but
for
a
season
:
the
other
hath
a
pleasant
mixture
of
delight
and
desire
,
rejoyceth
with
joy
unspeakeable
and
glorious
,
it
is
ever
in
growth
and
vegetation
:
crescit
incremento
Dei
,
increaseth
with
the
increase
of
God
:
Ovis
redux
nollet
esse
iterum
in
deserto
,
nec
pr●digus
extra
patris
domum
,
the
sheepe
brought
backe
would
not
be
againe
in
the
desert
,
neither
the
Prodigall
out
of
his
fathers
house
.
Latro
in
cruce
conversus
regnum
cogitat
,
the
thiefe
on
the
Crosse
converted
,
thinkes
upon
the
kingdome
of
God
.
2
Gratum
in
Ecclesia
,
i
▪
militanti
,
acceptable
in
the
Church
militant
.
-
1
This
mends
their
companies
,
I
am
a
companion
of
-
2
It
comforts
their
griefe
,
it
addeth
voyces
to
the
convert
,
Sinne
is
the
sorrow
of
the
Church
,
Mine
eyes
gush
,
2
In
triumphanti
,
in
the
triumphant
.
-
1
Inter
Angelos
:
hi
nos
diligunt
,
amongst
the
Angels
,
they
love
us
:
these
are
ministring
spirits
,
our
guard
.
-
2
Inter
sanctos
:
coelestes
animas
,
quer
.
an
sciant
?
amongst
the
Saints
.
Qu.
Doe
the
Saints
know
one
another
in
heaven
?
Romanists
say
,
in
Deo
tanquam
in
speculo
vident
omnia
,
in
God
as
in
a
glasse
they
see
all
things
.
For
the
contents
of
the
beatificall
vision
,
I
dare
not
number
or
esteeme
them
:
Saint
Augustine
.
They
may
have
intelligence
from
earth
by
the
soules
that
goe
hence
:
this
doe
I
beleeve
and
teach
.
-
1
That
their
joy
is
not
yet
full
.
-
2
That
the
knowledge
of
such
conversation
here
would
adde
to
their
joy
.
-
3
That
God
is
free
to
fill
up
their
measure
,
how
farre
and
in
what
kinde
,
Ignoramus
,
we
know
not
.
3
Gratum
in
instituto
,
acceptable
in
the
thing
it selfe
.
No
comfort
to
piety
,
or
charity
like
to
communication
.
The
liberall
man
is
in
his
trim
quando
distribuit
,
when
hee
gives
:
in
such
chests
reponit
thesauros
,
Christ
layes
up
his
treasures
.
It
is
my
joy
to
say
,
my
bread
,
my
wooll
,
my
friends
,
my
purse
,
my
hand
,
my
letter
made
such
a
one
.
In
charitie
,
aurum
m●um
in
altari
Domini
,
my
gold
upon
Gods
Altar
.
Of
all
the
friends
we
have
,
we
esteeme
them
best
that
have
converted
us
from
sinne
to
righteousnesse
,
by
reforming
the
errors
of
our
judgement
,
or
the
vices
of
our
conversation
.
He
that
of
a
poore
man
makes
me
rich
,
he
fitteth
me
for
this
world
.
He
that
of
a
wicked
,
lewd
,
lascivious
man
,
makes
me
godly
,
fitteth
me
for
this
life
,
and
that
which
is
to
come
,
for
godlinesse
hath
the
promises
of
both
.
We
hold
our
calling
and
meanes
by
this
service
,
we
doe
it
ex
officio
,
out
of
duty
.
We
lift
up
our
voyces
like
trumpets
to
tell
the
house
of
Iacob
their
sinnes
:
not
to
shame
,
but
ad
dignam
emendationem
,
to
am●nd
them
.
No
calling
requireth
more
integrity
,
more
fidelity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
who
is
sufficient
?
none
hath
a
greater
reward
:
our
reward
is
with
God
,
yea
God
is
our
exceeding
great
reward
.
We
have
the
office
and
name
of
Iesus
,
servabis
teipsum
&
quite
audiunt
,
thou
shalt
save
thy selfe
,
and
them
that
heare
thee
.
They
that
turne
many
to
righteousnesse
,
shall
shine
like
starres
:
he
telleth
the
number
of
these
starres
,
and
calleth
them
all
by
their
names
.
4
Gratum
Deo
,
acceptable
to
God
,
he
is
emblemed
in
the
father
of
the
Prodigall
▪
Bring
my
sons
from
farre
,
and
my
Ob.
But
doth
not
David
presume
to
promise
this
?
Sol
No
,
our
labour
is
not
in
vaine
in
the
Lord
,
for
,
-
1
If
some
sinners
like
the
high
way
,
non
recipiunt
bonum
,
receive
not
the
good
,
as
they
that
hate
to
be
reformed
,
sinne
raigning
in
them
,
crying
,
Nolumus
scientiam
viarum
tuarum
,
non
possunt
audiri
:
strepitus
in
domo
:
We
desire
not
the
knowledge
of
thy
wayes
:
they
cannot
bee
heard
:
there
is
a
noyse
in
the
house
.
Christ
would
gather
them
:
noluerunt
,
they
would
not
.
-
2
If
some
like
stony
ground
receive
seed
,
and
it
wither
for
want
of
moysture
.
-
3
If
some
receive
it
with
joy
,
and
the
cares
or
pleasures
of
life
choake
it
.
-
4
Yet
there
is
some
good
ground
,
which
cultured
and
well
ploughed
and
stirred
by
the
sharpe
coulter
of
the
law
,
watered
with
the
teares
of
their
teachers
,
and
the
dew
of
heavenly
grace
,
will
take
the
seed
,
and
bring
forth
fruit
.
Saint
Ambrose
to
Monica
Saint
Augustines
mother
,
impossibile
est
ut
filius
harum
lachrymarum
pereat
:
it
is
impossible
that
the
sonne
of
these
teares
should
perish
.
True
it
is
,
many
conne●s
little
thanke
for
labouring
their
conversion
,
yea
the●
are
angry
with
us
for
it
.
Thou
thankest
him
that
putteth
thy
stray
beast
into
the
way
:
why
art
thou
offended
with
him
,
qui
teipsum
vellet
reducere
aberrantem
?
which
would
bring
thee
thy selfe
backe
going
astray
?
Bonam
True
it
is
,
that
good
workes
exact
our
uttermost
of
performance
,
propter
se
,
for
themselves
:
successus
est
extra
nos
,
the
successe
is
out
of
our
power
,
yet
our
hope
and
faith
may
cheerefully
look
to
the
successe
.
Davids
faith
hath
ground
,
-
1
From
the
fitnesse
of
him
to
teach
.
-
2
From
the
acceptablenesse
of
the
worke
.
-
3
From
the
dignity
of
the
subject
,
vias
tuas
,
thy
wayes
.
-
4
From
the
auxiliarie
cooperation
of
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fellow-workers
with
God
.
From
this
passage
observe
,
God
hath
sundry
wayes
to
teach
.
1
By
Catechisme
:
so
Lois
and
Eunice
did
teach
Pauls
Timothy
.
The
Creed
,
oratio
dominica
,
lex
,
Lords
prayer
,
the
Law
;
Three
Sermons
,
teaching
,
credenda
,
petenda
,
agenda
,
things
to
be
beleeved
,
to
be
asked
,
to
be
done
.
2
By
reading
the
Word
,
these
are
sure
oracles
,
able
to
make
thee
wise
to
salvation
.
Moses
of
old
time
hath
in
every
Citie
,
them
that
preach
him
,
seeing
he
is
read
in
the
3
By
Sermons
,
giving
the
sense
of
the
word
,
dividing
and
applying
it
aright
.
Where
able
men
are
wanting
,
the
Church
provideth
Homilies
profitable
.
In
Conc.
Vasensi
,
Anno
444.
Si
presbyter
infirmitate
prohibente
non
potuerit
pr●dicare
,
Sanctorum
patrum
Homiliae
à
Diaconis
recitentur
.
If
the
Priest
by
reason
of
infirmity
,
cannot
Preach
,
let
the
Homilies
of
the
holy
Fathers
be
repeated
by
the
Deacons
.
Some
hold
good
preferments
in
the
Church
,
that
are
very
sicke
of
an
impotency
to
that
service
:
these
have
this
helpe
.
Preaching
learnedly
and
conscionably
by
laboured
Sermons
,
hath
ever
had
great
honour
,
and
hath
great
efficacie
:
but
Cavete
quomodo
audiatis
,
take
heed
how
ye
heare
.
There
may
be
danger
in
the
failing
of
the
Preacher
,
in
judgement
or
discretion
.
For
some
vent
their
fancies
for
truth
,
their
owne
selfe
.
flatteries
for
the
spirit
of
consolation
,
their
owne
furies
for
zeale
,
their
owne
spleene
for
reprehension
,
and
turne
the
bread
of
life
to
gravell
.
Try
the
spirits
si
ex
Deo
,
if
they
be
of
God
:
as
they
of
Berea
:
Scrutamini
Scripturas
,
search
the
Scriptures
.
4
Here
is
another
kinde
of
teaching
,
when
converted
sinners
turne
teachers
.
This
is
the
rich
mans
suit
,
si
unus
●
mortuis
,
if
one
from
the
dead
.
Benhadads
servants
shewed
comfort
to
their
drooping
Master
,
saying
,
We
have
heard
that
the
Kings
of
Israell
are
mercifull
men
.
If
one
of
them
could
have
said
it
by
any
experience
,
or
a
King
in
his
case
had
found
it
so
,
how
had
he
comforted
him
?
David
could
say
,
Dicam
quid
fecit
animae
meae
,
I
will
tell
you
what
he
hath
done
for
my
soule
.
I
was
in
misery
and
he
helped
me
,
I
sinned
foully
,
provokingly
,
scandalously
,
I
continued
in
sinne
impenitently
.
At
last
I
was
chidden
:
I
was
sorry
,
I
was
ashamed
,
I
cryed
God
mercy
,
he
heard
me
,
forgave
me
,
and
received
me
to
favour
.
They
that
speake
from
hearing
,
reading
,
or
contemplation
,
speake
not
so
to
the
heart
,
as
they
that
have
had
experience
.
Give
me
a
grieved
man
comforted
,
let
him
tell
his
owne
tale
.
There
is
no
oratorie
,
no
varnish
or
guilded
speech
,
wrought
and
laboured
by
the
sweate
of
art
,
that
may
compare
with
his
plaine
tale
.
He
hath
cor
in
lingu●
,
his
heart
in
his
tongue
:
no
musicke
like
his
voluntarie
.
David
will
loose
no
time
.
Then
will
I
teach
:
then
when
I
heare
of
joy
and
gladnesse
,
when
my
broken
bones
rejoyce
,
&c.
These
words
doe
further
afford
a
very
cleare
description
of
repentance
:
which
is
the
conversion
of
a
sinner
to
God
:
Et
peccatores
ad
te
convertentur
,
and
sinners
shall
be
converted
unto
thee
.
-
1
The
subject
wrought
upon
,
sinners
.
-
2
The
worke
,
to
turne
them
.
-
3
The
object
to
which
they
are
inclined
;
God
.
-
4
The
author
of
this
conversion
.
1
The
subject
,
Sinners
:
a
very
crosse
unto
ward
piece
to
worke
on
.
Creation
made
us
Saints
,
our
fall
transformed
us
to
divels
,
and
originally
we
are
no
better
than
the
children
of
darkenesse
,
blinde
to
all
that
may
please
God
:
children
of
weakenesse
,
unable
to
performe
any
good
service
to
God
:
filii
ir●
ad
p●●am
,
sonnes
of
wrath
fitted
for
punishment
:
so
the
name
of
sinner
doth
containe
,
1
A
totall
corruption
of
nature
deserving
.
2
A
necessary
obligation
,
ad
poenam
,
to
punishment
.
In
the
one
there
is
pudor
maleficii
the
shame
of
evill
doing
:
in
the
other
is
terror
judicii
,
the
terror
of
judgement
.
Take
a
sinner
as
he
is
in
himselfe
,
without
grace
sanctifying
him
,
and
mercy
pardoning
him
,
he
is
the
vilest
and
unworthiest
of
all
the
creatures
that
God
made
,
in
whom
the
image
of
God
is
blemished
,
and
almost
utterly
defaced
.
The
Angels
that
stand
in
integrity
,
are
as
they
were
made
,
and
they
doe
his
will
who
made
them
.
The
celestiall
bodies
keepe
their
places
,
and
doe
the
service
for
which
they
are
made
.
The
Sunne
knowes
his
rising
,
and
the
Moone
her
going
down
.
The
Sunne
goeth
forth
as
a
Bridegroome
,
and
as
a
Gyant
to
his
race
;
as
if
these
heavenly
bodies
had
reason
to
doe
their
makers
will
;
so
are
they
guided
evermore
by
the
law
of
their
creation
.
The
earth
and
the
bruit
creatures
in
their
kinde
,
follow
the
rule
of
that
first
law
,
onely
divels
and
men
resist
it
,
and
goe
their
owne
waies
,
to
Gods
dishonour
,
and
their
owne
hurt
.
The
divels
in
malice
to
God
,
and
in
envy
to
man
,
ever
labouring
to
pervert
the
waies
of
God
.
Sinners
goe
in
their
owne
crooked
waies
,
yea
,
they
runne
violently
in
them
,
as
an
hot
and
fierce
horse
into
the
battell
.
Such
are
we
all
naturally
,
conceived
in
sinne
,
and
borne
in
iniquity
,
and
after
drawing
sinne
to
us
with
the
cords
of
vanity
.
For
our
naturall
corruption
first
defiling
us
,
and
the
example
of
evill
infecting
us
,
and
the
temptations
of
Sathan
instigating
us
,
and
the
sweetnesse
of
the
pleasure
of
sinne
enticing
us
,
and
the
custome
of
sinne
hardening
us
,
we
become
abhominable
,
and
to
every
good
worke
reprobate
.
Miserable
men
that
we
are
,
who
shall
deliver
us
from
this
body
of
death
!
And
that
which
maketh
our
misery
most
miserable
is
,
Israell
doth
not
know
,
My
people
doe
not
consider
:
have
ye
no
regard
all
ye
that
worke
iniquity
!
No
,
they
have
no
regard
.
Let
a
man
ayle
any
thing
in
his
health
by
sicknesse
or
sorenesse
,
he
feeles
it
,
he
complaines
of
it
,
he
seeketh
for
remedy
:
so
Ieremie
,
My
bowels
,
my
bowels
,
I
am
pained
at
the
very
heart
:
Ezec
bias
boile
,
Asaes
gowt
,
make
them
very
full
of
griefe
.
Let
a
man
ayle
any
thing
in
his
estate
,
he
is
very
sensible
:
the
poore
widow
makes
great
moane
to
Elisha
,
being
in
debt
.
Helpe
O
Lord
,
the
King
,
cryes
the
woman
of
Samaria
,
in
the
famine
thereof
.
Onely
the
sinner
,
whose
soule
is
divested
of
grace
,
habited
in
sinne
,
in
hazard
of
hell
,
neither
feeleth
the
want
,
nor
feareth
the
danger
:
neither
complaineth
of
what
it
is
,
nor
seeketh
remedy
.
David
himselfe
who
had
tasted
and
drunke
deepe
of
the
spirituall
favours
of
God
,
lyeth
tenne
moneths
together
wallowing
in
the
mire
of
uncleannesse
,
sleeping
in
the
deep
and
dead
sleepe
of
sinne
,
and
not
thinking
upon
a
recoverie
.
A
sinner
during
the
time
of
his
impenitencie
,
stands
suspended
from
the
holy
temple
of
God
,
which
is
excommunicatio
minor
,
the
lesser
excommunication
.
The
faithfull
cry
,
Away
from
me
ye
transgressors
,
and
God
himselfe
hideth
his
face
from
him
.
There
is
not
amongst
vegetables
,
a
bramble
,
a
thistle
,
things
unvalued
&
noxious
.
There
are
not
amongst
the
animate
creatures
of
the
earth
,
not
the
least
of
the
winged
flies
in
the
ayre
,
or
the
creeping
wormes
on
earth
,
which
the
unheedy
foot
of
man
or
beast
compoundeth
with
the
earth
it
goes
on
;
but
it
hath
more
of
God
in
it
than
a
sinner
hath
,
during
his
impenitencie
.
These
are
as
he
made
them
:
but
a
sinner
not
returning
to
God
,
hath
lost
himselfe
,
and
Gods
image
in
him
is
defaced
.
All
other
creatures
stand
to
health
in
their
owne
natures
:
man
is
diseased
:
morbus
est
,
he
is
all
disease
.
It
is
worth
the
noting
,
that
God
corrupted
not
the
nature
of
any
creature
to
punish
the
sinne
of
man
;
he
would
not
lose
the
glory
of
omnia
bene
fecit
,
he
did
make
all
well
.
In
wrath
he
remembred
mercy
,
for
those
creatures
that
are
the
curse
of
the
earth
,
brambles
,
thistles
,
and
thornes
,
are
also
of
singular
vertue
and
use
for
the
good
of
man
:
onely
he
used
these
for
roddes
to
scourge
man
.
This
it
is
to
be
a
sinner
,
and
such
as
these
was
David
,
and
upon
such
he
promiseth
to
worke
.
2
Opus
;
convertentur
:
the
worke
;
shall
be
converted
.
This
is
repentance
begunne
,
for
the
impenitent
goeth
on
still
in
his
wickednesse
:
he
goeth
of
himselfe
,
for
we
may
goe
downe
the
hill
easily
,
nostro
pondere
ferimur
,
we
are
carried
with
our
owne
weight
.
The
faster
and
the
further
we
goe
in
a
wrong
way
,
the
more
we
erre
;
it
is
not
profectus
,
a
going
on
,
but
aberratio
,
wandring
.
All
we
like
sheep
have
gone
astray
,
errabund●
vestigia
,
our
footsteps
are
wandring
.
A
travailer
that
regardeth
his
way
,
and
heedeth
his
journey
,
is
still
asking
the
way
.
Therefore
the
Prophet
alluding
hereunto
,
biddeth
us
from
the
Lord
,
thus
saith
the
Lord
:
Stand
upon
the
waies
,
and
behold
and
aske
for
the
old
way
,
which
is
the
good
way
,
and
walke
therein
,
and
you
shall
finde
rest
for
your
soules
.
It
is
no
losse
of
time
,
no●
hinderance
to
our
speed
,
to
stand
upon
the
waies
,
to
aske
for
the
good
way
,
for
they
that
goe
out
of
that
way
,
finde
no
rest
.
God
hath
left
us
certaine
guides
of
our
way
,
his
word
and
his
spirit
:
let
us
aske
of
them
the
way
,
they
will
direct
us
aright
.
Aske
the
Patriarkes
,
the
Prophets
,
the
Converts
of
all
times
,
the
Sonne
of
God
,
and
his
holy
Apostles
,
they
have
gone
this
way
themselves
,
and
knew
it
perfectly
;
these
will
say
,
haec
est
via
,
ambulate
in
●●
,
this
is
the
way
,
walke
ye
in
it
:
turne
not
to
the
right
hand
,
nor
to
the
left
,
keepe
on
forth
right
,
for
that
is
the
way
of
true
wisedome
.
They
that
keepe
the
right
way
,
must
take
heed
of
turning
.
Remember
Lots
wife
,
doe
not
so
much
as
looke
backe
,
but
let
them
that
either
doe
know
they
goe
wrong
,
or
doubt
whether
they
goe
right
,
stand
upon
the
waies
and
behold
:
let
them
looke
about
them
and
see
,
if
by
their
owne
judgement
they
can
direct
themselves
:
but
let
them
not
trust
that
too
farre
,
let
them
also
aske
for
the
good
way
,
for
there
is
a
way
that
3
The
object
;
to
the
Lord
.
This
may
seeme
to
import
very
small
comfort
for
transgressors
to
turne
to
the
Lord
:
for
he
hath
declared
himselfe
a
jealous
God
,
and
a
consuming
fire
,
he
hath
digged
a
pit
for
sinners
,
his
wisedome
cannot
but
see
his
lawes
broken
;
his
holinesse
can
doe
no
lesse
than
abhorre
it
,
his
justice
cannot
but
punish
it
.
To
turne
sinners
to
God
,
is
to
bring
stubble
to
the
fire
:
but
marke
the
sequence
of
my
text
:
First
he
will
teach
sinners
Gods
waies
,
and
then
there
can
be
no
danger
of
their
turning
to
God
.
For
Adam
,
when
he
had
turned
from
God
by
disobedience
,
it
was
no
wonder
that
he
turned
not
to
God
by
repentance
,
but
fled
from
his
presence
and
hid
himselfe
,
because
the
way
to
God
was
shutup
,
till
God
himselfe
opened
it
in
the
promised
seed
▪
yet
there
is
no
record
of
his
turning
kept
.
This
point
affordeth
the
most
comfortable
doctrine
that
we
can
preach
,
or
you
heare
,
That
a
sinner
may
turne
to
God
,
and
be
welcome
to
him
:
it
is
the
oyle
of
gladnesse
,
it
is
the
bread
that
strengtheneth
mans
heart
,
Manna
reconditum
,
the
hidden
Manna
.
It
is
a
flagon
of
wine
from
the
Lords
Cellar
.
It
is
the
fulnesse
and
fatnesse
,
and
marrow
of
Gods
house
.
It
is
the
living
water
drawne
from
the
rivers
of
Gods
pleasure
,
which
refresh
the
City
magni
regis
,
of
the
great
King
.
It
is
the
very
extraction
and
distilment
of
the
two
Testaments
of
the
Law
and
of
the
Gospell
.
Let
a
sinner
upon
survey
of
his
conscience
,
and
the
detection
of
his
sinne
,
whilest
his
iniquities
are
in
number
,
and
are
set
in
order
before
him
,
even
then
in
the
cold
fit
of
feare
,
resort
to
the
Lord
,
and
cast
himselfe
at
his
feet
,
and
seeke
his
face
.
There
be
great
reasons
for
it
.
1
There
is
a
necessitie
in
it
,
there
is
no
helpe
elsewhere
,
2
God
,
though
he
abhorre
sinne
,
yet
he
loveth
the
person
Put
up
thy selfe
into
thy
scabberd
,
rest
and
be
still
.
He
dealeth
not
withus
as
with
enemies
,
at
armes
end
,
but
forbeareth
us
,
and
openeth
his
bosome
,
and
revealeth
to
us
the
bowels
of
his
compassion
.
The
two
greatest
and
dearest
loves
that
are
,
he
taketh
upon
himself
,
to
declare
his
tendernesse
over
us
:
1
the
love
of
an
husband
;
secondly
,
of
a
father
,
for
under
these
titles
he
hath
desired
to
appeare
to
his
Church
;
yet
he
taketh
an
holy
pride
to
transcend
husbands
and
fathers
in
their
naturall
love
:
for
thy
Maker
is
thy
husband
,
the
Lord
of
Though
fathers
provoked
by
disobedient
children
,
forget
naturall
affection
,
and
mothers
cast
off
all
compassion
,
yet
God
cannot
:
yea
,
though
he
doe
for
a
time
forbeare
,
yet
upon
repentance
,
if
thou
turne
to
him
▪
In
the
place
where
it
was
said
,
ye
are
not
my
people
,
there
it
shall
bee
3
We
have
comfort
from
Gods
often
inviting
sinners
yee
have
done
all
this
wickednesse
,
yet
turne
not
aside
from
following
the
Lord
,
but
serve
the
Lord
with
all
your
heart
:
and
Christ
saith
,
Come
all
weary
and
heavy
laden
.
4
God
taketh
more
pleasure
in
the
returne
of
a
sinner
to
Hic
est
filius
meus
dilectus
,
this
is
my
beloved
Sonne
.
There
is
a
parable
for
that
more
joy
for
the
lost
sheepe
,
than
the
99.
Sinne
is
an
act
of
depraved
nature
,
it
is
opus
nostrum
,
our
worke
:
Grace
is
opus
Dei
,
Gods
worke
:
he
loves
his
owne
workes
more
than
hee
hates
ours
.
Iacob
:
Satis
est
,
vivit
filius
meus
,
It
is
enough
,
my
sonne
The
first
sinners
were
Angels
,
they
fell
not
all
,
and
those
that
fell
did
corrupt
onely
themselves
,
there
was
no
propagation
of
that
creature
.
When
Adam
and
Evah
fell
,
they
corrupted
the
whole
nature
of
mankinde
;
and
this
magnified
the
Creators
mercie
,
when
he
raised
up
an
horn
of
salvation
to
preserve
a
creature
,
whose
generations
had
else
beene
subject
to
ruine
.
God
is
above
his
law
:
his
lawes
binde
him
not
,
neither
he
will
shew
mercy
on
whom
he
will
.
Neither
is
he
bound
to
his
owne
ordained
meanes
of
grace
,
but
he
can
save
without
them
:
and
no
doubt
he
doth
also
;
therefore
though
sinne
deserve
hell
fire
,
yet
he
may
forgive
this
punishment
where
he
will
,
without
violence
to
his
law
,
which
much
encourageth
our
turning
to
God
:
for
,
though
it
come
to
a
decree
,
yet
before
the
decree
come
forth
,
it
may
by
repentance
be
delayed
in
the
very
egression
:
the
childe
may
come
to
birth
,
and
no
strength
to
bring
it
forth
.
And
howsoever
we
finde
no
way
of
salvation
without
the
Church
,
nor
meanes
of
grace
without
Iesus
Christ
,
yet
let
me
tell
you
,
I
dare
not
say
,
that
all
those
morall
heathen
who
lived
in
the
light
of
nature
onely
,
yet
by
the
law
written
in
their
hearts
,
did
conscionably
performe
that
which
that
law
did
command
,
were
certainely
damned
.
I
will
shew
you
what
hope
may
be
.
There
was
a
law
given
to
Adam
,
poena
,
●ors
,
punishment
,
death
.
When
Adam
sinned
,
hee
saw
nothing
but
death
before
him
,
he
had
no
hope
of
favour
,
God
had
reserved
an
unrevealed
meanes
of
mercy
in
his
owne
secret
wisedome
and
will
.
It
was
not
a
contradiction
to
the
will
revealed
,
but
a
gratious
dispensation
to
declare
him
all
in
all
.
Now
seeing
it
is
so
excellent
and
so
beneficiall
a
duty
to
What
then
is
required
to
a
perfect
conversion
to
God
?
1
A
search
of
our
hearts
for
sinne
,
comparing
our
waies
with
the
rule
,
which
is
the
law
of
God
.
This
is
that
the
just
man
doth
,
when
he
meditateth
on
the
law
of
God
day
and
night
:
for
that
meditation
serveth
,
-
1
For
information
of
the
judgement
,
quomodo
ambulandum
,
how
we
are
to
walke
.
-
2
For
search
of
our
conscience
,
quid
feci
,
what
have
I
done
?
-
3
For
full
resolution
,
quid
mer●i
,
what
have
I
deserved
?
2
Vpon
this
followeth
,
percussio
cordis
,
the
smiting
of
the
heart
:
a
true
sorrow
and
penitentiall
deploration
,
and
confession
of
sinne
:
for
he
that
confesseth
shall
finde
mercy
.
3
A
present
,
holy
and
constant
reformation
of
life
to
the
uttermost
of
our
power
and
desire
,
with
care
and
feare
for
the
future
:
all
this
David
here
promiseth
in
,
peccatores
convertentur
ad
te
,
sinners
shall
be
converted
unto
thee
.
But
how
shall
this
be
unto
me
?
4
The
Authour
of
this
.
Here
David
is
modest
:
he
beginneth
with
docebo
vias
,
I
will
teach
thy
wayes
▪
but
he
saith
not
,
et
convertam
,
and
I
will
turne
:
he
will
not
take
that
upon
him
,
nor
convertent
se
,
they
will
turne
themselves
:
he
will
not
promise
so
much
for
them
.
Convertentur
,
they
shall
be
turned
:
it
must
be
Gods
owne
worke
:
turne
us
,
and
we
shall
be
turned
.
Christ
hath
delivered
us
from
the
extreme
rigour
and
exaction
of
the
law
,
and
by
the
good
favour
of
God
it
will
now
suffice
,
that
we
labour
our
conversion
to
God
,
using
the
meanes
by
him
ordained
to
that
purpose
,
and
cherishing
in
ourselves
the
good
motions
of
Gods
Spirit
,
abstaining
from
sinne
all
that
we
can
,
and
declining
the
occasions
thereof
:
and
when
we
finde
our selves
falling
away
from
him
,
to
take
our selves
in
the
manner
,
and
speedily
to
cry
God
mercy
for
it
,
and
to
be
more
warie
hereafter
,
by
taking
heed
to
our
words
and
thoughts
,
and
waies
,
that
we
may
doe
no
more
so
.
If
you
desire
to
know
whether
you
doe
abide
in
him
or
not
:
-
1
Examine
your selves
by
the
fruits
of
holinesse
and
righteousnesse
in
your selves
,
for
Christ
saith
,
He
that
abideth
-
2
You
shall
know
it
by
your
zeale
in
prayer
,
and
the
successe
thereof
:
for
,
if
you
abide
in
me
,
and
my
words
abide
in
you
,
you
shall
aske
what
you
will
,
and
it
shall
be
-
3
By
your
following
the
example
of
Christ
,
in
walking
as
he
walked
;
for
as
the
merit
of
his
obedience
serveth
for
our
justification
,
so
the
example
of
his
holinesse
advanceth
our
sanctification
:
for
he
hath
said
,
discite
à
me
,
learne
of
me
▪
he
is
a
Doctor
as
Bernard
saith
,
Cujus
in
●re
verbum
vitae
,
cujus
in
more
vita
verbi
,
in
whose
presence
is
the
word
of
life
,
in
whose
conversation
is
the
life
of
the
word
.
His
love
,
his
patience
,
his
meekenesse
and
humility
,
his
obedience
to
his
father
,
are
all
exemplarie
;
and
,
Blessed
is
the
servant
whom
his
Master
,
when
he
commeth
,
shall
finde
so
doing
.
Where
we
affect
and
endeavour
this
way
,
he
is
assistant
to
us
,
and
will
not
faile
either
in
the
worke
to
ayd
it
,
or
in
the
reward
to
crowne
it
.
VERSE
14.
Deliver
me
from
bloud-guiltinesse
O
God
,
thou
God
of
my
salvation
,
and
my
tongue
shall
sing
aloud
of
thy
righteousnesse
.
6
HE
supplicateth
in
particular
for
pardon
of
his
late
great
sinne
of
bloud
,
in
the
murther
of
Uriah
.
1
Orat
,
he
prayes
,
2
promittit
,
promises
.
In
the
petition
observe
,
-
1
Quid
petit
:
libera
me
●
sanguine
,
what
he
prayes
for
,
Deliver
me
from
bloud
.
-
2
A
quo
:
Deus
,
Deus
salut
is
meae
,
from
whom
he
askes
,
O
God
,
thou
God
of
my
salvation
.
1
Quid
petit
,
what
he
asketh
:
here
we
are
directed
in
Such
was
this
notorious
sinne
of
David
,
the
crying
sinne
of
murther
,
the
murther
of
a
loyall
faithfull
servant
.
Though
all
sinnes
are
mortall
,
yet
they
are
not
all
of
equall
magnitude
;
the
circumstances
of
persons
,
time
,
occasion
,
place
,
motives
,
and
such
like
doe
either
aggravate
or
extenuate
them
.
This
murther
of
Davids
hath
full
weight
,
a
King
appointed
by
God
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
shepheard
of
the
people
,
to
be
the
butcher
of
a
subject
:
a
preserver
of
men
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
destroyer
.
He
on
whose
head
God
had
poured
his
holy
oyle
,
to
rent
gall
and
wormewood
to
any
subject
,
to
turne
tyrant
.
A
Prophet
of
the
Lord
appointed
to
guide
others
in
the
way
of
life
to
become
a
plotter
of
death
.
This
bloudy
execution
done
on
a
subject
,
so
ready
to
expose
his
life
in
defence
of
his
Soveraigne
,
so
deserving
honourable
reward
,
so
receiving
dishonourable
injustice
.
And
this
to
revenge
an
honest
good
affection
to
his
Master
,
and
to
make
way
for
a
marriage
to
conceale
a
shamefull
adulterie
,
a
former
injurie
done
also
to
him
in
defiling
his
Subjects
bed
.
Some
sinnes
affected
with
strong
desire
,
and
committed
with
sensuall
delight
,
doe
charge
the
conscience
,
after
the
glosse
of
their
faire
seeming
is
worne
off
,
with
great
anguish
and
remorse
,
that
our
soules
grone
under
the
heavy
burthen
of
them
.
These
would
not
be
foulded
up
in
a
generall
confession
,
but
offered
in
particular
and
single
presentation
to
the
throne
of
mercy
.
For
the
better
satisfaction
of
the
divine
Majestie
who
is
pleased
with
a
broken
and
contrite
heart
,
as
it
after
followeth
:
for
the
better
quieting
of
the
conscience
at
home
within
us
,
which
hath
no
other
way
to
exonerate
itselfe
,
but
by
a
penitentiall
and
remorsefull
selfe
accusation
:
and
this
I
before
taught
from
Davids
former
confession
▪
I
have
done
this
evill
in
thy
sight
;
as
before
It
seemeth
,
that
David
fell
into
the
recovering
of
it
.
And
for
some
sinnes
,
he
desired
onely
that
they
might
be
blotted
out
,
which
alludeth
to
the
dash
of
a
penne
,
and
soone
d●ne
.
But
some
fouled
him
,
so
that
they
needed
washing
throughly
.
Some
must
be
washed
with
bysope
,
a
lather
of
bloud
to
fetch
out
the
steines
▪
which
they
left
in
the
conscience
:
sinnes
of
a
deepe
scarlet
tincture
,
of
a
crimson
dye
.
There
is
a
great
difference
to
be
put
betweene
our
common
infirmities
of
nature
from
our
ordinarie
temptations
,
and
some
speciall
sinne
into
which
we
fall
by
a
sudden
surprize
of
Sathan
.
The
Apostle
seemeth
to
referre
to
some
such
sinne
,
saying
,
Brethren
,
if
a
man
be
overtaken
in
a
fault
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
first
sinne
that
Lot
fell
into
after
his
deliverie
from
Sodome
,
in
both
sharpely
punished
:
for
Vinegar
is
the
daughter
of
Wine
,
the
end
of
it
is
sharpe
.
In
such
a
case
,
when
a
profest
sober
man
is
so
overtaken
with
wine
,
when
an
opportunity
hath
corrupted
any
mans
conscience
,
and
defiled
his
soule
for
gaine
or
pleasure
,
or
revenge
to
commit
evill
.
Let
him
in
his
suit
for
his
pardon
,
crave
a
speciall
quictus
est
against
that
sinne
.
Let
him
not
esteeme
it
the
lesse
,
because
he
never
but
once
committed
it
:
rather
let
him
take
dimension
of
the
magnitude
of
it
,
and
the
danger
attending
it
,
and
in
especiall
,
make
his
peace
with
God
for
that
.
Here
I
save
my selfe
a
labour
,
which
you
reflecting
your
eyes
upon
your
own
hearts
for
disquisition
and
scrutiny
,
to
search
if
there
have
beene
in
any
of
you
any
such
overtakings
of
sinne
,
to
seeke
your
peace
with
God
for
them
in
especiall
.
Despise
not
,
neglect
not
this
necessary
exhortation
to
make
use
of
it
in
time
,
to
make
your
peace
with
God
for
the
more
offensive
sinnes
:
for
if
you
neglect
them
,
and
have
not
the
pardon
of
them
under
seale
,
you
will
finde
them
like
some
ill
dyet
to
thanke
you
hereafter
,
and
upbraid
you
.
Sathan
knowes
his
seasons
for
it
,
and
husbands
them
to
our
greatest
vexation
:
two
seasons
specially
.
I
When
any
extraordinary
trouble
commeth
upon
us
otherwise
per
adventure
undeserved
of
us
;
for
some
sinnes
escape
a
present
vengeance
,
and
are
reserved
for
a
future
judgement
:
as
Joseyhs
brethren
sold
him
,
abused
their
father
with
a
cunning
collusion
and
their
hearts
did
not
once
smite
them
for
it
that
we
reade
.
Twenty
three
yeares
after
,
when
the
famine
forced
them
to
seeke
bread
in
Egypt
,
and
their
brother
Ioseph
,
then
to
them
unknowne
,
being
the
Vic●roy
of
Egypt
,
received
them
very
hars●ly
,
heare
the
And
they
said
one
to
another
,
we
are
veril●
guilty
concerning
our
brother
,
in
that
we
saw
the
anguish
of
his
soule
,
when
he
besought
us
▪
and
we
would
not
heare
,
therefore
is
this
distresse
come
upon
us
.
Observe
the
brethren
of
Ioseph
now
in
trouble
,
innocent
and
cleare
from
the
crime
charged
upon
them
of
comming
as
spies
:
yet
knowing
that
God
never
punisheth
but
where
he
findeth
sin
,
their
consciences
accuse
them
of
an
old
sinne
yet
owing
for
to
God
.
At
one
time
God
touched
all
their
hearts
with
remorse
of
that
sinne
.
They
were
all
in
distresse
,
pares
in
poena
,
alike
in
punishment
,
and
therefore
they
remember
the
transgression
wherein
they
were
pares
in
culpa
alike
in
fault
.
Observe
also
how
they
fr●me
the
enditement
against
themselves
,
for
if
all
the
Prophets
whom
God
did
ever
send
to
tell
the
house
of
Jacob
their
sinnes
,
had
laid
the
inditement
against
them
▪
if
Sathan
the
great
accuser
of
the
Brethren
●ad
put
in
the
information
against
them
,
none
of
them
all
giving
their
best
diligence
,
or
the
worst
of
malice
,
could
have
prest
or
exprest
their
fault
to
a
more
full
accusation
,
than
the
voyce
of
their
own
guilty
consciences
enforced
it
against
themselves
:
for
,
without
extenuation
or
excuse
,
they
plead
all
guilty
with
a
strong
asseveration
.
We
are
verily
guilty
,
not
one
or
more
,
but
we
,
all
we
,
not
as
accessaries
,
but
all
principals
,
all
we
guiltie
.
The
person
wronged
aggravateth
the
fault
,
it
was
not
1
He
was
a
brother
in
anguish
:
enemies
recover
tendernesse
and
softnesse
to
enemies
in
anguish
:
cruelty
resumes
humanity
in
distresse
.
2
Here
was
anguish
of
the
soule
,
amaritudo
animae
,
that
is
the
soule
of
anguish
,
for
Ioseph
had
many
vexations
:
for
them
that
wronged
him
,
who
unthankefully
requited
his
painefull
and
loving
search
for
them
to
see
how
they
did
,
and
what
they
wanted
.
For
their
unnaturall
unkindenesse
to
himselfe
and
their
loving
father
,
who
sent
him
to
them
:
for
the
danger
he
was
in
of
his
life
:
death
is
fearefull
.
3
We
saw
it
:
to
heare
of
anguish
any
where
,
moves
compassion
;
to
heare
of
a
brothers
anguish
,
akes
an
heart
of
flesh
:
but
to
see
it
present
,
and
in
the
strength
of
the
fit
,
this
were
enough
to
soften
an
hard
heart
,
to
thaw
a
fro●en
heart
,
to
melt
an
heart
of
brasse
or
iron
.
A
griefe
so
inward
,
as
in
anima
,
in
the
soule
,
yet
so
sensible
,
as
nos
vidimus
,
we
saw
it
.
How
were
the
rivers
of
their
bloud
which
runne
in
the
channels
of
their
veines
,
to
water
the
earth
,
of
which
they
are
made
,
frozen
and
congealed
,
that
they
had
neither
mercy
to
pitty
their
fathers
sonne
,
nor
so
much
tendernesse
as
to
looke
another
way
?
nos
vidimus
,
we
saw
.
Seeing
malice
and
envy
had
taken
away
their
hearts
,
why
had
it
left
the
eyes
open
to
let
in
so
unpleasing
a
sight
?
Thou
shouldest
not
have
looked
on
the
day
of
thy
brother
▪
Thou
shouldest
not
have
looked
on
their
affliction
in
the
day
of
their
calamity
:
oculi
aug●●●
dolor●m
,
commonly
,
that
the
eye
sees
not
,
the
heart
grieves
not
:
here
the
mercies
of
the
brethren
were
all
turned
eruell
.
4
I
but
perchance
Ioseph
might
thanke
his
owne
stout
heart
for
their
cruell
usage
of
him
:
for
many
times
our
own
untemperate
carriage
in
afflictions
,
brings
fewell
to
the
fire
that
scorcheth
us
,
and
blowes
more
breath
into
the
tempest
of
winde
that
bestormeth
us
.
But
Iosephs
brethren
have
not
this
excuse
,
they
confesse
their
brother
resisted
them
not
,
but
with
humble
entreaties
they
confesse
he
besought
us
.
The
petition
of
a
soule
in
anguish
faire-spoken
and
humble
,
hath
pierced
hard
hearts
,
and
relented
cruell
intentions
of
evill
:
but
it
wrought
not
here
:
for
,
5
They
confesse
,
we
would
not
heare
.
They
did
heare
the
request
of
their
brethren
,
but
they
would
not
heare
,
for
they
will
not
heare
,
that
doe
not
heare
to
doe
what
they
are
requested
.
I
have
prest
this
example
the
more
,
to
declare
how
troubles
awake
the
conscience
from
a
dead
sleepe
,
and
turn
our
eyes
into
our
owne
bosomes
,
that
if
there
lye
a
notoriou●
unrepented
sinne
in
the
heart
,
stoned
,
as
low
as
Jonah
,
who
lay
asleepe
in
the
bottome
of
the
shippes
Hold
,
affliction
will
romage
the
ship
,
and
will
cry
as
the
Mariners
to
Ionah
,
Awake
thou
sleeper
,
and
bring
it
above
hatches
.
Therefore
it
is
wisedome
,
by
confession
,
by
repentance
and
prayer
,
to
quit
our
consciences
so
soone
as
we
can
of
such
sinnes
.
Here
is
a
sinne
of
bloud
,
almost
a
full
yeare
old
,
and
though
Nathan
hath
pronounced
Gods
pardon
of
it
,
the
conscience
of
David
is
not
yet
at
rest
,
his
thoughts
are
upon
it
,
and
his
prayers
be
concerning
it
.
2
Another
of
Sathans
seasons
to
call
such
speciall
sinnes
to
remembrance
is
,
when
we
are
neare
our
end
;
that
is
a
season
wherein
many
of
the
faithfull
servants
of
God
have
dangerous
and
fearefull
conflicts
with
Sathan
.
After
his
40.
daies
temptation
of
Christ
in
the
wildernesse
,
it
is
said
,
that
he
departed
from
him
for
a
season
.
Once
he
borrowed
the
heart
and
tongue
of
an
Apostle
,
even
of
Peter
,
to
tempt
him
,
but
Christ
resented
him
,
and
said
,
Get
thee
behinde
me
Sathan
:
but
he
confesseth
a
little
before
his
passion
,
The
Prince
of
this
world
commeth
,
but
he
hath
nothing
in
me
.
There
is
his
advantage
against
us
,
when
any
speciall
sinnes
lye
upon
the
conscience
unrepented
,
then
he
hath
something
of
his
in
us
.
This
makes
many
an
aking
heart
upon
death-beds
,
for
then
judgement
is
at
hand
,
and
the
old
flatterie
of
sinne
,
Dominus
tardabit
,
the
Lord
will
delay
,
is
removed
by
the
sensible
decay
of
the
body
,
and
the
evident
symptomes
of
approaching
death
.
The
widdow
of
Sarepta
,
when
her
onely
sonne
was
dead
,
was
in
a
storme
at
Eliah
,
and
said
unto
him
:
What
have
I
to
doe
with
thee
,
O
thou
man
of
God
?
art
thou
come
to
call
my
sinne
to
remembrance
,
and
to
slay
my
sonne
?
Did
the
death
of
her
sonne
call
her
sinne
to
remembrance
?
bethinke
you
then
,
how
our
owne
death
in
sight
and
sense
will
call
all
our
sinnes
to
remembrance
that
we
have
done
.
And
in
this
Inventorie
,
if
there
be
any
capitall
sinne
texted
and
recorded
by
the
conscience
,
in
great
and
capitall
letters
,
not
yet
blotted
out
by
our
repentance
and
Gods
gracious
pardon
,
how
will
that
sin
present
it selfe
to
present
remembrance
?
how
will
it
cruciate
and
torment
the
inward
man
,
even
the
hid
man
of
the
heart
?
Judas
his
last
words
gushed
out
the
bowels
of
his
despaire
,
as
his
last
passion
did
the
bowels
of
his
body
.
I
have
sinned
in
betraying
innocent
bloud
:
he
had
not
the
heart
to
breath
one
miserere
,
have
mercy
,
to
comfort
the
agony
of
his
despairing
end
.
The
penitent
convert
thiefe
on
the
Crosse
,
was
in
a
better
minde
,
he
glorified
God
and
his
Sonne
Christ
,
by
a
free
confession
:
for
,
he
rebuked
his
blasphemous
fellow
thiefe
;
saying
,
Dost
not
thou
feare
God
,
seeing
we
are
in
the
same
condemnation
?
and
we
indeed
justly
,
for
wee
receive
the
reward
of
our
deeds
,
but
this
man
hath
done
nothing
amisse
.
This
had
beene
the
Crosse
of
his
soule
,
as
that
he
hung
on
was
of
his
body
,
if
his
faith
had
not
nailed
his
sinnes
as
fast
to
Christ
,
as
Christ
was
nailed
for
them
to
his
Crosse
,
which
he
declared
in
the
next
words
.
And
he
said
unto
Iesus
:
Lord
remember
me
when
thou
commest
into
thy
kingdome
:
which
was
answered
with
bodie
mecum
cris
,
to
day
thou
shalt
be
with
me
.
It
is
worthy
our
observing
,
that
Iesus
Christ
did
institute
the
holy
Sacrament
of
his
Passion
,
the
evening
before
his
suffering
,
as
it
were
acting
his
death
in
visible
demonstration
,
before
he
under-went
it
.
To
teach
how
effectuall
the
death
of
Christ
is
against
our
sinnes
,
and
for
preparation
of
the
soule
for
her
remove
hence
.
And
from
hence
it
is
,
that
the
holy
Church
hath
not
only
offered
this
Sacrament
as
the
bread
of
our
spirituall
life
to
nourish
it
,
but
hath
commended
it
also
to
sicke
persons
upon
their
death
beds
,
as
viaticum
animae
,
the
provision
of
the
soule
,
so
the
Councell
of
Nice
calleth
it
.
That
the
conscience
being
then
purged
from
all
sinne
,
may
receive
Iesus
Christ
in●o
it
.
And
in
this
holy
action
,
our
search
of
our
hearts
will
soone
finde
out
any
eminent
and
notorious
sinne
to
confesse
and
repent
it
,
that
the
conscience
may
be
disburthened
,
and
that
the
soule
of
man
may
be
domus
pacis
,
the
house
of
peace
:
for
otherwise
we
receive
that
Sacrament
unworthily
to
our
condemnation
.
Our
Saviour
is
precise
in
this
:
If
thou
bring
thy
gift
to
the
Altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
,
More
,
if
God
have
ought
against
thee
,
leave
there
thy
gift
:
Goe
and
be
reconciled
:
et
offer
,
and
then
bring
it
.
This
is
a
Sacrament
from
God
to
us
,
it
is
a
sacrifice
from
us
to
God
.
If
any
great
extraordinary
sinne
lye
upon
the
conscience
,
we
had
best
exonerate
us
thereof
:
for
we
and
our
gift
will
else
be
unacceptable
to
him
.
If
God
receive
our
gift
,
he
will
not
refuse
us
,
for
he
looketh
first
upon
Abel
,
then
on
his
sacrifice
:
we
make
our
offering
acceptable
,
not
that
us
.
Now
because
our
sinnes
lye
so
heavy
,
especially
our
notorious
sinne
,
this
or
that
particular
transgression
upon
our
conscience
in
the
agonie
of
death
.
Christ
hath
ordained
a
gracious
remedy
,
that
upon
our
repentance
,
the
faithfull
Minister
of
the
Word
should
have
power
in
his
name
to
pronounce
his
absolution
and
free
pardon
of
that
,
and
all
the
rest
sincerely
repented
:
saying
,
Whosoever
sinnes
yee
remit
,
they
are
remitted
.
And
the
true
penitent
hath
comfort
to
his
heart
in
that
absolution
.
Some
of
our
owne
brethren
at
home
have
quarrelled
this
as
popish
,
not
well
advised
of
the
ordinance
and
institution
of
Iesus
Christ
our
Master
,
by
whose
commission
we
performe
this
,
as
the
cleare
Text
doth
warrant
.
Tertullian
calleth
the
Clergie
a
distinct
order
separate
from
all
other
callings
to
a
speciall
worke
of
Gods
holy
service
,
for
the
enlightening
of
ignorants
,
and
converting
transgressors
,
and
comforting
the
disconsolate
,
and
confirming
such
as
are
weake
.
And
what
greater
comfort
can
we
administer
,
then
the
assurance
of
forgivenesse
to
distressed
soules
,
languishing
under
the
oppression
of
their
conscience
for
their
sinnes
?
Therefore
Christ
in
our
Commission
useth
the
same
word
for
our
pardoning
of
sinnes
,
that
he
teacheth
us
to
use
in
our
owne
prayers
to
God
for
our
pardon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Whosoever
sinnes
yee
remit
.
In
such
cases
having
disburdened
their
soules
,
and
declared
their
repentance
,
our
absolution
is
of
force
,
and
then
the
penitent
cryeth
,
N●nc
dimittis
servum
tuum
Domine
in
pace
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
:
and
as
one
that
hath
his
yoke
taken
off
,
and
his
burthen
eased
,
he
removeth
hence
with
joy
.
2
This
petition
teacheth
,
that
the
sinne
of
shedding
innocent
-
1
In
the
conception
of
it
.
-
2
In
the
act
and
execution
.
-
3
In
the
sequell
and
event
of
it
.
1
In
the
conception
:
the
provocation
was
onely
Gods
accepting
of
his
brother
in
his
service
,
and
his
refusing
him
,
which
made
his
death
a
persecution
in
Caine
,
a
Martyrdom
in
Abel
.
This
put
murther
into
the
heart
,
God
saw
it
there
,
yet
he
taketh
notice
of
it
by
the
countenance
of
Cain
:
Anger
cannot
well
conceale
it selfe
:
and
God
is
so
tender
,
as
not
to
endure
a
frowning
countenance
in
us
to
one
another
.
He
expostulated
the
cause
with
Caine
:
he
layed
the
fault
upon
himselfe
:
If
thou
doe
well
,
&c.
he
gave
him
place
of
his
brother
,
and
promised
him
his
subjection
.
Hee
would
have
cured
Caine
of
this
disease
,
but
he
would
not
.
2
In
the
act
.
It
was
the
foulest
that
could
be
:
Cain
talked
with
Abel
his
brother
:
no
question
but
it
was
a
faire
●poken
parley
which
tempted
him
●alone
with
him
into
the
field
,
and
there
he
arose
against
him
and
slew
him
.
A
strange
act
,
worthy
to
be
recorded
!
The
first
borne
in
the
world
a
murtherer
:
the
first
recorded
sinne
in
the
generation
of
man
,
murther
:
the
first
brother
a
murtherer
:
the
first
death
,
murther
.
Death
followed
sinne
,
God
would
rather
have
it
performed
by
the
hand
of
man
,
than
by
his
owne
hand
:
the
better
to
shew
the
effect
of
his
justice
,
and
mans
sinne
according
to
the
sentence
:
Thou
shalt
dye
the
death
.
3
The
sequell
:
to
that
I
hasten
:
for
,
-
1
Cain
sought
not
out
God
,
said
nothing
to
him
:
the
text
saith
,
The
Lord
said
unto
Cain
:
he
spake
first
,
and
enquired
after
the
murther
,
he
maketh
inquisition
for
bloud
.
-
2
His
question
:
where
is
Abel
thy
brother
?
he
calleth
for
him
by
name
,
Abel
,
God
nameth
him
by
the
name
that
his
Mother
gave
him
.
He
challengeth
a
right
in
his
person
,
hee
challengeth
their
right
in
him
who
named
him
.
And
the
interest
that
the
murthered
had
in
the
murtherer
,
frater
tuus
,
thy
brother
.
-
3
When
this
would
not
bring
forth
a
confession
and
repentance
of
the
fault
,
but
was
frowardly
answered
:
first
,
with
a
nescio
,
I
know
not
,
a
lye
,
then
with
a
surly
question
,
Am
I
my
brothers
keeper
?
Then
God
replieth
with
,
-
1
Detection
of
the
murtherer
,
What
hast
thou
done
?
for
hee
so
troubleth
the
conscience
of
such
persons
as
shed
bloud
.
-
2
Production
of
evidence
,
vox
sanguinis
fratris
tui
de
terra
inclamat
me
,
the
voyce
of
thy
brothers
bloud
cryes
unto
me
from
the
earth
.
-
3
Vpon
so
cleare
evidence
he
proceedeth
to
judgement
.
-
1
The
earth
is
cursed
for
his
sake
to
him
:
so
before
in
his
fathers
sinne
:
we
thinke
much
if
the
earth
serve
us
not
with
the
fruits
thereof
:
we
may
thanke
our
sinne
.
-
2
His
person
is
cursed
:
a
fugitive
and
a
vagabond
shalt
thou
be
on
the
earth
.
-
4
When
hee
stood
convicted
in
his
conscience
,
by
the
voyce
of
the
Iudge
,
and
evidentiâ
facti
,
the
plainenesse
of
the
deed
done
.
-
1
He
turnes
desperate
,
and
speakes
a
speech
which
beares
a
double
construction
:
My
punishment
is
greater
than
I
can
beare
:
or
,
My
iniquity
is
greater
than
that
it
may
be
forgiven
.
-
2
He
takes
upon
himselfe
a
necessity
of
grievous
punishment
,
which
he
distributeth
into
foure
great
griefes
.
-
1
Thou
hast
driven
me
out
this
day
from
the
face
of
the
earth
.
-
2
And
from
thy
face
shall
I
be
hid
.
-
3
And
I
shall
be
a
fugitive
and
vagabond
upon
the
earth
.
-
4
And
it
shall
come
to
passe
,
that
every
one
that
findeth
me
,
shall
slay
me
.
Observe
the
first
punishment
of
murther
in
this
full
example
:
for
it
is
notable
.
1
In
the
Iudge
:
secondly
,
in
the
judgement
.
1
The
Iudge
is
God
himselfe
:
he
taketh
it
into
his
owne
judicature
,
conventeth
,
convinceth
,
judgeth
the
offender
himselfe
.
The
fault
is
exprest
in
the
words
of
my
Text
,
vox
sanguinum
,
the
voyce
of
blouds
:
for
hee
not
onely
spilled
the
bloud
of
his
brother
,
but
he
destroyed
the
posterity
that
might
have
bin
derived
from
him
,
and
he
is
called
Abel
the
just
:
so
he
might
have
had
semen
sanctum
,
an
holy
seed
.
All
this
hope
of
after-generations
,
all
their
bloud
spilt
in
him
.
The
judgement
an
heavy
curse
.
-
1
Without
him
in
the
earth
.
-
2
Excommunication
from
the
face
of
God
▪
-
3
A
wandring
unsetled
life
.
-
4
Terrour
of
conscience
.
Observe
the
effect
upon
himselfe
:
for
,
-
1
He
repineth
at
the
justice
of
God
for
inflicting
too
much
punishment
.
-
2
He
despaireth
of
the
mercy
of
God
:
he
neither
hopeth
nor
asketh
Gods
pardon
.
-
3
He
lookes
for
retaliation
:
whosoever
meeteth
me
will
kill
me
:
he
holdeth
himselfe
now
no
better
than
a
man
of
death
.
The
reason
why
God
declared
himselfe
so
soon
,
so
quick
,
For
the
earth
is
full
of
violence
,
because
of
men
.
1
For
bloud
defileth
the
land
,
and
the
land
cannot
bee
i.
e.
of
the
Magistrate
,
but
it
belongeth
to
God
.
2
For
I
the
Lord
dwell
among
the
children
of
Israell
.
This
agreeth
well
with
their
exposition
of
the
Law
.
God
taketh
this
into
his
owne
judicature
:
his
peremptory
law
must
stand
:
Salomons
doome
is
,
A
man
that
doth
violence
Thou
shalt
take
him
from
mine
Altar
,
that
he
may
dye
.
In
overt
acts
of
murther
,
this
law
is
cleare
and
just
.
There
be
covert
acts
,
as
when
our
hand
is
not
the
actor
,
but
our
instigation
and
proxie
:
as
in
Naboths
case
,
whom
Ahab
murthered
by
a
coloured
processe
:
and
in
Davids
case
here
.
Consent
and
approbation
in
the
Court
of
conscience
,
extendeth
so
farre
as
drawing
in
a
party
as
principall
.
So
Paul
confest
that
he
slew
Stephen
,
who
sa●e
by
and
kept
the
garments
of
them
that
stoned
him
.
Yet
God
favoured
the
lives
of
such
as
by
Let
us
wisely
weigh
the
matter
,
and
we
shall
finde
manifest
injurie
maintained
on
one
side
,
professed
revenge
on
the
other
,
both
naught
.
The
heinousnesse
of
this
sinne
of
bloud
thus
detected
,
in
culpa
&
poena
,
in
the
fault
and
punishment
.
Our
use
of
this
point
is
,
-
1
A
caution
,
ne
fiat
,
let
it
not
be
.
-
2
A
remedy
,
post
factum
,
when
it
is
.
The
first
I
confesse
,
is
not
in
my
Text
:
yet
seeing
how
heavy
this
sinne
lay
upon
the
conscience
of
David
,
we
may
-
1
In
his
law
,
not
occides
,
thou
shalt
not
kill
.
-
2
In
his
image
:
for
man
is
so
.
-
3
In
his
Magistrate
,
who
beareth
not
the
sword
in
vaine
:
he
weareth
it
as
a
defender
of
thy
life
,
and
as
an
avenger
of
thy
bloud
.
2
For
remedy
,
post
factum
,
after
the
sinne
committed
.
David
was
a
King
,
and
in
no
danger
of
temporall
lawes
to
avenge
the
bloud
by
him
shed
,
and
it
was
carried
so
cunningly
,
as
he
appeared
not
to
it
.
But
had
Zimri
peace
who
slew
his
Master
?
or
had
David
any
peace
who
slew
his
servant
?
he
repaireth
to
God
by
holy
devotion
and
prayer
,
to
be
delivered
from
blouds
:
for
this
bloud
had
defiled
him
.
If
bloud
doe
make
the
land
uncleane
in
which
it
is
committed
,
it
doth
much
more
defile
the
person
guilty
of
it
,
till
it
be
avenged
.
And
surely
now
we
come
to
the
reason
why
David
doth
not
before
pray
;
Lord
forgive
,
remit
or
pardon
;
but
wash
,
wash
throughly
,
make
mee
cleane
,
wash
me
with
hysope
;
blot
out
all
my
sinnes
.
For
bloud
defileth
,
it
is
no
ordinary
pollution
:
it
is
a
foule
steine
,
it
will
not
easily
out
,
it
is
a
crimosin
,
a
scarlet
dye
.
No
man
can
ever
wash
out
that
tincture
,
no
man
can
pardon
that
sinne
.
We
may
say
as
our
Saviour
doth
:
with
men
this
is
impossible
,
but
with
God
all
things
are
possible
:
hee
must
be
sought
by
prayer
,
libera
me
,
deliver
me
.
The
words
of
Davids
petitio●
,
libera
me
Deus
,
delive●●e
O
Lord
;
doe
shew
that
David
is
in
durance
:
for
this
is
●●x
Captivi
,
the
voyce
of
a
captive
.
He
is
in
laqueo
diaboli
,
in
the
snare
of
the
1
Snares
to
hold
them
,
then
if
they
be
not
delivered
,
follow
fire
and
brimstone
,
and
they
cannot
escape
.
This
is
the
case
of
a
sinner
if
he
repent
not
;
if
God
pardon
not
,
hee
is
in
the
snare
of
Sathans
temptation
,
he
is
in
the
snare
of
divine
vengeance
:
let
him
therefore
cry
aloud
for
his
deliverance
,
that
he
may
have
his
feet
in
a
large
roome
.
The
wicked
lay
snares
for
the
righteous
,
but
God
either
preventeth
them
that
their
soules
ever
escape
them
,
or
else
he
subventeth
them
;
The
snares
are
broken
,
and
we
are
delivered
.
No
snares
hold
us
so
fast
as
those
of
our
owne
sinnes
:
they
keepe
downe
our
heads
,
and
stoope
us
,
that
wee
cannot
looke
up
:
a
very
little
ease
they
are
to
him
that
hath
not
a
seared
conscience
.
2
A
quo
petit
,
from
whom
he
askes
:
Christ
directeth
us
to
say
,
Pater
noster
qui
es
in
coelis
,
Our
Father
which
art
in
heaven
,
libera
nos
à
malo
,
deliver
us
from
evill
.
David
directeth
his
prayer
to
God
,
the
God
of
his
salvation
.
This
prayer
is
like
to
speed
.
-
1
Oratio
plana
,
an
open
prayer
.
It
is
confession
and
prayer
,
for
in
that
he
prayeth
to
be
delivered
from
bloud-guiltinesse
,
he
pleadeth
guilty
to
the
evidence
of
bloud
.
Confession
hath
a
great
efficacie
to
induce
mercy
,
prayer
of
great
force
to
obtaine
it
.
Here
they
are
in
composition
,
and
they
shew
that
the
two
punishments
of
sinne
,
shame
and
feare
are
upon
him
.
Confession
sheweth
his
shame
,
prayer
sheweth
his
feare
of
Gods
anger
and
just
vengeance
:
so
it
is
oratio
plana
,
an
open
prayer
.
-
2
Legitima
,
lawfull
.
It
is
an
honest
lawfull
request
:
his
soule
is
Gods
:
for
he
saith
,
all
soules
are
mine
:
hee
desireth
deliverance
of
their
soule
.
-
3
Plena
,
full
.
He
desireth
two
things
herein
:
to
be
delivered
from
the
sinne
of
bloud
,
ne
relabatur
,
lest
he
relapse
into
it
:
from
the
vengeance
due
to
that
sinne
,
ne
corruat
,
lest
he
perish
by
it
:
so
it
is
oratio
plena
.
-
4
Recta
,
right
.
Hee
knowes
that
this
is
a
sinne
which
none
but
God
can
pardon
:
he
hath
not
left
the
dispensation
of
pardon
of
this
sinne
,
to
any
subordinate
Magistrate
on
earth
:
he
hath
deputed
under
him
an
avenger
of
bloud
,
no
pardoner
:
therefore
he
directeth
this
prayer
onely
to
God
:
so
it
is
oratio
recta
,
it
goes
the
right
way
:
as
he
saith
,
I
will
direct
my
prayer
to
God
,
and
will
looke
up
.
-
5
Fidelis
,
faithfull
.
It
is
full
of
confidence
:
for
he
calleth
God
to
whom
he
addresseth
himself
,
the
God
of
his
salvation
:
My
Saviour
,
my
King
,
my
God
,
challenging
a
propriety
and
interest
in
him
,
so
it
is
oratio
fidelis
.
-
6
Fervens
,
earnest
.
It
is
full
of
zeale
and
holy
earnestnesse
and
importunitie
,
as
appeareth
in
the
●ngemination
here
used
:
O
God
,
he
resumeth
it
and
taketh
better
hold
of
him
,
Thou
God
of
my
salvation
.
-
1
O
God
,
is
a
good
invocation
:
for
hee
heareth
prayers
.
-
2
Yet
to
distinguish
him
from
all
false
Gods
,
hee
is
so
particular
as
to
single
him
from
all
other
:
thou
God
.
-
3
And
to
magnifie
him
,
and
to
reenforce
his
Petition
,
he
calleth
him
Deum
salutis
,
the
God
of
Salvation
,
which
expresseth
him
able
to
deliver
him
:
for
it
is
his
nature
and
his
love
,
and
his
glory
to
be
a
preserver
of
men
.
-
4
And
to
bring
home
this
joy
and
comfort
into
his
own
heart
,
he
addeth
salutis
meae
,
of
my
salvation
.
So
it
is
oratio
fervens
,
and
the
Apostle
telleth
us
,
that
such
a
prayer
prevaileth
much
with
God
.
For
God
may
be
a
Saviour
and
a
deliverer
,
and
yet
we
may
escape
his
saving
hand
,
his
right
hand
may
skip
us
.
Wee
can
have
no
comfort
in
the
favours
of
God
except
we
can
apply
them
at
home
;
rather
we
may
thinke
on
God
and
be
troubled
.
I
finde
that
in
David
himselfe
,
My
God
,
my
God
,
2
O
God
,
I
cry
in
the
day
time
,
but
thou
hearest
not
,
and
in
the
night
season
,
and
am
not
silent
.
This
would
never
have
troubled
him
,
if
he
had
seene
that
all
had
fared
alike
,
if
he
had
heard
none
complaine
:
but
it
followeth
.
Our
Fathers
trusted
in
thee
,
they
trusted
in
thee
,
and
They
cryed
unto
thee
,
and
were
delivered
.
But
I
am
a
worme
,
and
no
man
,
despised
,
&c.
His
enemies
upbraided
him
:
he
trusted
in
the
Lord
,
that
he
would
deliver
:
Let
him
deliver
him
,
&c.
But
a
stedfast
faith
laying
hold
on
God
as
my
salvation
,
the
decreer
,
the
worker
,
the
giver
of
my
salvation
:
that
armeth
me
against
all
the
malice
of
the
world
,
against
all
the
sinnes
of
my
soule
,
against
all
the
divels
of
hell
.
Why
art
thou
so
sad
,
&c.
Confidam
in
Domino
,
ipse
mihi
salus
,
I
will
trust
in
the
Lord
:
he
is
my
salvation
.
But
here
is
a
Quaere
:
why
David
doth
in
particular
desire
That
that
sin
was
the
fulnes
and
height
of
his
transgression
,
I
have
finned
in
betraying
innocent
bloud
,
that
passeth
for
a
full
confession
:
yet
he
sinned
in
covetousnes
also
,
for
so
one
of
our
Ancients
saith
,
Auaritia
Christum
vendidit
,
Covetousnesse
sold
Christ
:
yet
because
his
treason
was
the
finishing
and
full
growth
and
stature
of
his
sin
,
that
comprehendeth
all
the
rest
.
The
word
[
blouds
]
here
used
is
by
Saint
Augustine
,
peccati
,
multa
peccata
intelligi
voluit
.
In
many
blouds
as
in
the
originall
of
sin
,
hee
would
have
understood
many
sins
.
Ad
peccata
respiciens
,
looking
to
his
sinnes
,
&
plus
dicit
,
he
saith
more
;
Caro
&
sanguis
non
possidebunt
regnum
Dei
Flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
.
Refert
ad
Vriae
caedem
:
&
referri
dicit
ad
omnia
So
Saint
Gregory
,
and
after
them
Master
Calvine
.
Both
Davids
sins
were
sins
of
hot
bloud
:
First
,
bloud
enflamed
with
lust
.
Secondly
,
bloud
enflamed
with
anger
,
and
revenge
.
Here
was
the
right
bloud
of
lawfull
marriage
extinct
by
murder
,
a
propagation
of
illegitimate
bloud
added
by
adultery
.
Uxor
,
a
wife
,
became
mulier
ahenea
,
a
brazen-fac'd
woman
,
a
shamefull
and
hatefull
title
;
So
both
sins
here
contained
.
3
The
greater
sin
is
here
named
:
for
murder
is
a
more
Adultery
increaseth
the
world
,
though
with
an
illegitimate
issue
:
murder
depriveth
the
world
of
a
legitimate
.
Here
adultery
defiled
a
woman
:
but
murther
lost
the
state
of
a
faithfull
servant
.
Adultery
is
an
act
of
peccant
nature
:
murther
is
against
nature
,
contrary
to
humanity
:
S●vire
in
propriam
speciem
,
to
be
cruell
against
our
own
kinde
,
is
hainous
,
and
therfore
lay
more
heavy
upon
the
conscience
of
the
offendor
,
was
more
offensive
to
God
and
man
,
and
needed
more
speciall
deprecation
.
4
Sins
are
much
weighed
according
to
the
measure
of
Vidit
,
concupivit
,
accersivit
,
convenit
,
&c.
He
saw
,
desired
,
sent
for
her
,
confers
,
&c.
caetera
quis
nescit
?
the
rest
who
knows
not
?
But
his
other
sin
,
a
deliberate
act
of
study
,
a
premeditated
mischief
,
seen
and
allowed
.
Here
was
fulnesse
of
malice
,
depth
of
cunning
,
fairest
pretexts
of
high
favour
,
all
to
palliate
a
close
designed
practice
against
the
life
of
a
faithfull
servant
.
Sins
on
the
by
are
often
more
hainous
then
the
maine
sin
.
As
here
the
making
Uriah
drunke
,
and
killing
him
,
worse
then
the
adultery
.
So
when
we
have
deceived
a
neighbour
in
bargaining
:
the
maintenance
and
supportation
of
our
deceit
by
lying
and
swearing
,
defileth
the
conscience
more
then
the
first
sin
,
Sinnes
that
come
on
for
the
shelter
and
occultation
or
for
the
defence
and
justification
of
any
sinne
,
weigh
twice
their
own
weight
:
because
they
seem
to
make
sins
out
of
measure
sinfull
.
Adultery
should
have
beene
declined
;
but
being
committed
it
should
have
been
presently
repented
:
but
when
in
stead
hereof
sin
is
added
to
sinne
,
that
over-measure
of
iniquity
is
more
then
the
first
transgression
.
Therefore
here
wanted
not
cause
from
the
monstrous
&
provoking
condition
of
this
sin
,
to
put
in
a
speciall
caution
by
prayer
against
it
,
that
it
destroy
not
utterly
.
5.
When
David
purposed
to
build
an
house
to
God
:
And
the
conscience
of
this
might
well
stirre
him
up
to
this
particular
request
.
To
be
delivered
from
blouds
:
all
serveth
to
admonish
us
,
1
To
be
very
carefull
how
we
do
charge
our
consciences
with
deliberate
sinnes
,
for
they
cleave
fast
,
and
they
weigh
heavy
.
Repentance
hath
somewhat
to
doe
to
put
them
off
.
So
long
as
wee
go
no
further
then
the
evill
wee
would
not
do
,
and
commit
sin
with
reluctation
and
griefe
,
wee
are
within
the
verge
of
mercy
.
But
when
once
wee
commit
〈◊〉
with
greedinesse
and
delight
,
and
beare
out
one
sinne
with
another
,
we
forget
and
forsake
,
quae
ad
pacem
,
what
concerns
our
peace
.
2
To
do
our
best
to
preserve
the
life
of
our
brother
:
It
is
our
bloud
that
runs
in
his
veins
:
he
is
caro
de
carne
nostra
,
flesh
of
our
flesh
,
and
calls
Adam
and
Eve
,
father
and
mother
,
as
well
as
we
.
The
vexation
that
David
sustained
for
this
sin
may
discourage
any
man
to
have
bloudy
hands
.
There
is
no
conveyance
to
hide
and
conceal
it
;
and
grace
is
hardly
obtained
to
pardon
it
.
2
Promittit
,
hee
promises
.
And
my
tongue
shall
sing
aloud
of
thy
righteousnesse
.
-
1
Quod
promittit
,
that
hee
promises
.
-
2
Quid
▪
what
.
1
Quod
▪
that
.
This
may
beare
a
double
construction
:
-
1
As
a
vow
,
Lingua
mea
,
my
tongue
,
&c.
-
2
As
a
declaration
of
the
effect
of
that
deliverance
desired
.
1
Votum
,
a
Vow
.
These
be
noble
and
holy
,
great
and
good
thoughts
.
As
Araunah
spake
like
a
King
to
David
,
when
he
offered
him
his
Floore
,
Oxen
,
&c.
So
David
speaks
like
a
King
to
God
,
when
he
promiseth
to
do
somwhat
for
him
.
All
receive
daily
benefits
of
donation
,
of
condonation
:
every
one
desireth
his
owne
turne
served
,
but
few
think
of
returning
to
give
thanks
:
as
the
tenth
of
the
Lepers
.
Many
seeke
the
face
of
God
for
such
things
as
they
want
,
spirituall
or
temporall
:
few
bethink
,
Ego
autem
quid
Domino
!
What
shall
I
render
to
the
Lord
!
David
joyneth
Petition
and
Promise
with
a
conjunction
copulative
.
Liberame
:
&
lingua
mea
:
Deliver
me
:
and
my
tongue
,
&c.
They
should
not
part
:
Beneficium
,
Benefit
,
Officium
,
Duty
.
With
us
one
good
turn
asketh
another
;
and
they
speake
to
purpose
,
who
when
they
request
do
also
promise
.
And
it
is
happy
for
us
,
that
we
have
to
do
with
one
that
may
be
entreated
to
doe
us
favours
,
and
to
expect
our
retribution
after
.
Thankfulnesse
is
a
great
loser
by
our
times
.
-
1
It
hath
got
an
ill
name
:
for
bribes
and
all
gifts
either
to
buy
or
to
corrupt
justice
,
are
called
thankfulnesse
.
-
2
It
hath
not
the
libertie
,
it
had
;
it
had
wont
to
be
free
,
now
forced
.
-
3
Onely
it
hath
got
place
:
for
it
had
wont
to
follow
a
benefit
,
now
it
commonly
goes
before
it
.
Nothing
loseth
us
the
favour
of
God
more
then
our
barrennesse
:
If
like
the
earth
wee
would
bring
forth
an
harvest
for
the
seed
sowed
in
us
:
if
like
the
Sea
wee
did
evaporate
:
If
like
rivers
we
did
return
to
our
Sea
,
whence
we
came
,
we
might
have
spem
augustiorem
,
a
fuller
hope
,
but
commonly
we
are
sepulchra
beneficiorum
,
graves
of
benefits
.
2
These
words
may
be
understood
onely
to
declare
the
effect
of
Gods
pardon
,
for
the
joy
of
it
will
set
him
a
singing
:
and
the
favour
of
it
will
set
him
a
worke
to
magnifie
the
righteousnesse
of
God
.
It
is
Davids
owne
rule
.
O
give
thanks
to
the
Lord
,
Let
the
redeemed
of
the
Lord
say
so
.
But
indeed
the
Prophet
here
desireth
God
to
set
his
instrument
in
tune
:
that
hee
may
sound
his
prayse
.
For
till
God
deliver
him
from
the
foulnesse
of
sinne
,
he
is
unclean
,
and
cannot
be
admitted
in
chorum
,
into
the
number
of
singers
.
God
will
refuse
him
as
before
:
What
hast
thou
to
do
,
to
declare
it
?
But
if
God
be
pleased
to
remove
all
his
sins
:
then
he
shall
be
a
fit
instrument
to
sound
the
prayse
of
God
.
Therefore
Augustine
,
Then
come
and
let
us
reason
together
.
2
Quid
promittit
.
What
hee
promises
.
Here
observe
:
-
1
What
instrument
he
will
use
for
Gods
service
,
lingua
,
the
tongue
.
-
2
Lingua
mea
,
my
tongue
.
-
3
Cantabit
,
shall
sing
.
The
manner
of
his
service
.
-
4
Aloud
:
the
intention
.
-
5
The
argument
of
his
song
:
justitiam
,
righteousnes
.
-
6
Tuam
.
Thine
.
1
Lingua
,
the
tongue
.
This
is
tuba
animae
,
the
soules
trumpet
.
The
best
member
that
we
have
for
this
service
.
So
our
old
English
Church
Psalmes
doe
reade
,
I
will
sing
&
give
prayse
with
the
best
member
that
I
have
.
The
K.
B.
readeth
,
I
will
sing
&
give
prayse
,
even
with
my
glory
.
So
Awake
up
my
glory
,
awake
Psaltery
.
Calvin
readeth
:
Exurge
lingua
:
arise
ô
tongue
.
For
that
is
the
glorious
instrument
of
Gods
prayse
.
The
tongue
hath
an
ill
name
in
Scripture
,
because
it
is
the
instrument
of
Gods
dishonour
and
our
neighbours
great
hurt
oftentimes
.
The
tongue
of
David
had
lasciviously
courted
Uriah's
wife
,
and
had
spoken
him
faire
to
his
hurt
.
The
tongue
often
blasphemeth
God
,
the
common
crying
sinne
of
the
time
,
lying
,
swearing
,
flattering
,
slandering
,
false
witnes
:
multiloquium
,
much-speaking
,
turpiloquium
,
filthy-speaking
:
cursing
,
boasting
,
&c.
There
are
so
many
sins
of
the
tongue
,
that
Saint
Iames
saith
;
If
any
man
offend
not
in
word
,
the
same
is
a
perfect
man
,
and
able
also
to
bridle
the
wholebody
.
But
if
any
man
seeme
to
be
religious
,
and
bridleth
not
his
tongue
,
this
mans
religion
is
vain
.
It
is
Davids
first
note
of
the
tenants
of
Gods
house
aloft
,
He
that
speaketh
the
truth
in
his
heart
,
and
backbiteth
not
with
his
tongue
.
And
it
is
the
first
rule
for
him
that
desireth
life
,
and
loveth
many
dayes
,
that
hee
may
see
good
.
Keepe
thy
tongue
from
evill
,
and
thy
lips
from
speaking
guile
.
No
lesson
so
hard
to
be
learned
of
us
here
,
as
the
wise
and
●●●creet
government
of
the
tongue
.
David
promised
a
singular
care
of
this
.
I
said
,
I
will
take
heed
to
my
wayes
,
that
I
sin
not
in
my
tongue
.
Socrates
reports
of
one
Pamb●
David
is
now
in
a
good
way
to
employ
his
tongue
in
the
service
of
God
.
For
they
are
out
,
which
say
,
with
our
tongue
will
we
prevaile
,
our
lips
are
our
owne
,
who
is
Lord
over
us
?
he
that
distinguished
man
by
this
excellent
gift
from
all
other
his
creatures
,
meant
it
not
to
him
for
a
rod
to
scourge
himself
,
for
a
Scorpion
to
sting
his
neighbour
:
nor
for
mans
own
self
punishment
.
There
is
better
use
to
be
made
of
it
,
as
here
.
2
Lingua
mea
,
my
tongue
.
God
cannot
want
prayse
and
glory
from
his
creatures
:
for
Coeli
e●arrant
gloriam
Dei
,
the
Heavens
declare
the
glory
of
God
,
and
one
generation
prayseth
him
to
another
.
But
that
is
no
thanke
to
thee
;
Lingua
mea
,
tua
,
sua
,
thy
tongue
,
mine
,
his
.
As
David
,
Let
every
thing
that
hath
breath
prayse
the
Lord
.
So
let
every
thing
that
hath
a
tongue
sing
aloude
,
&c.
Thou
God
of
my
salvation
,
let
it
be
lingua
mea
,
my
tongue
that
sings
.
To
say
the
truth
,
why
is
it
lingua
mea
,
my
tongue
,
but
to
serve
mine
own
turn
in
offices
of
piety
&
charity
?
it
hath
not
a
better
employment
then
the
prayse
of
the
Lord
.
When
any
thing
of
ours
doth
omit
or
slight
duty
to
our
maker
,
our
interest
in
it
ceaseth
.
For
our
bodies
are
temples
of
the
Holy
Ghost
,
and
our
tongue
is
the
Organ
of
the
Church
;
hee
that
made
it
tuned
it
to
his
prayse
.
Christ
cured
the
dumbe
as
well
as
the
blinde
,
deafe
,
and
lame
,
&c.
3
Shall
sing
.
This
is
the
voice
of
joy
and
gladnesse
in
the
tabernacles
of
the
righteous
.
These
carry
forth
their
seed
with
teares
:
they
sowe
in
teares
,
their
dwelling
is
in
convalle
lae●rymarum
,
in
the
vale
of
teares
.
Though
they
sit
by
the
rivers
of
Babel
:
they
never
hang
up
their
Harps
:
they
can
and
do
sing
the
song
of
the
Lord
in
a
strange
Land
.
For
whatsoever
their
outward
calamities
are
,
which
often
wash
their
faces
with
their
teares
,
they
have
upright
hearts
to
God
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
rejoyceth
in
God
my
Saviour
.
There
is
in
every
one
of
the
Elect
an
outward
man
,
which
negotiateth
in
outward
things
,
and
hee
hath
his
hande
full
.
There
is
also
an
inward
man
,
and
he
is
willing
,
but
weak
.
The
calamities
of
life
,
the
dishonours
done
to
Gods
name
and
glory
by
others
,
the
failings
on
our
own
part
in
duty
,
our
fallings
from
it
,
doall
work
our
grief
,
and
turn
our
organs
into
the
voice
of
them
that
weep
.
Yet
in
the
midst
of
these
sorrowes
,
wee
may
rejoyce
in
the
Lord
,
like
Musique
in
the
cabin
,
when
the
ship
is
in
a
storm
.
My
song
shall
be
alwayes
of
the
loving
kindnesse
of
the
Lord
.
Amongst
all
the
favours
of
God
none
tasteth
stronger
of
his
divine
nature
,
none
happieth
us
more
in
the
peace
of
conscience
,
and
joy
in
the
Holy
Ghost
,
then
his
pardon
of
our
sin
,
and
deliverance
from
it
.
Fils
dimittuntur
tibi
peccata
tua
,
Sonne
,
thy
sinnes
are
forgiven
thee
,
answereth
Davids
suite
,
Sana
animam
meam
,
heale
my
soule
:
for
donation
,
the
Lord
doth
not
magnifie
himself
so
much
in
it
,
seeing
he
hath
power
over
all
.
But
to
pardon
sinnes
,
which
do
so
violate
his
Majesty
,
and
are
so
contrary
to
his
holinesse
,
and
doe
so
abuse
his
bounty
and
free
favour
:
this
may
make
us
sing
.
I
never
read
that
any
thing
which
God
gave
away
grieved
him
;
but
the
sins
of
men
grieve
him
at
the
heart
,
and
make
him
repent
his
making
of
them
.
Therefore
no
such
provocation
to
sing
,
as
deliverance
from
sin
by
pardon
.
Songs
were
in
fashion
of
old
:
the
Church
was
full
of
Musique
,
the
old
Testament
full
of
songs
.
Some
of
our
curious
Zelotes
cry
it
down
in
Churches
:
it
did
well
when
time
was
●
but
every
particular
person
receiving
Gods
gracious
pardon
of
his
sin
in
the
spirituall
comfort
of
his
conscience
shall
doe
well
to
declare
his
thankfull
recognition
of
it
,
and
his
singular
delight
in
it
,
the
cheerfullest
way
he
can
.
Is
any
merry
?
let
him
sing
.
4
Alowd
.
This
●
for
God
,
for
himselfe
,
for
the
Church
.
1
For
God
.
That
his
honour
may
be
proclaimed
,
therfore
they
borrowed
the
voice
of
still
and
lowd
instruments
.
David
:
make
the
voice
of
his
prayse
to
be
heard
:
Dicit●
in
gentibus
,
tell
it
among
the
nations
.
Sicut
in
C●lo
,
as
in
Heaven
,
there
the
quire
of
the
new
Ierusalem
cease
not
day
and
night
to
voice
the
prayses
of
God
with
cheerfull
intention
.
2
For
himselfe
.
Having
received
such
a
benefit
,
hee
cannot
contain
himselfe
,
this
new
wine
of
spirituall
joy
which
filleth
his
vessell
must
have
a
vent
.
All
passions
are
lowd
.
Anger
chides
lowd
:
sorrow
cries
lowd
,
feare
shrieks
lowd
,
and
joy
sings
lowd
.
So
hee
expresseth
the
vehemencie
of
his
affection
:
for
to
whom
much
is
forgiven
,
they
love
much
.
3
For
others
.
Iron
whetteth
iron
,
examples
of
〈◊〉
and
devotion
affect
much
,
and
therfore
solemne
and
publique
Assemblies
doe
generally
tender
the
best
service
to
G●●●●c●●●e
〈◊〉
●●●●oketh
another
.
●n●
〈◊〉
〈◊〉
●●ong
the
Prophets
.
A
con●●ie●c●●●ce
discharged
from
the
burthen
and
annoyance
of
sin
,
cannot
containe
it selfe
.
O
〈◊〉
▪
and
I
will
will
you
,
〈◊〉
.
5
Justitiam
,
Righteousnesse
.
Here
is
a
Quere
:
why
〈…〉
of
the
1
We
answer
,
that
God
hath
promised
〈◊〉
pardon
,
Forty
dayes
repentance
in
Niniveh
did
〈◊〉
from
the
sins
of
so●ty
and
many
more
years
of
sin
.
These
be
the
●●gons
of
wine
out
of
Christs
own
Cellar
,
the
comfort
that
we
have
of
Gods
promise
,
and
the
effect
that
we
feele
of
our
true
and
unfeined
repentance
.
2
We
may
disc●●ne
by
his
former
petition
,
Purgome
with
Bysop
,
that
he
had
respect
to
the
sacrifice
of
Christ
,
and
the
expiation
by
his
bloud
,
and
there
hee
might
challenge
the
righteousnesse
of
God
:
for
it
is
just
,
s●mel
punire
peccatum
,
once
to
punish
sin
:
it
smarted
in
Christ
,
&c.
3
The
full
solution
is
:
by
righteousnesse
here
is
understood
O
righteous
Father
.
The
pardon
of
our
sins
setteth
us
in
a
state
of
innocencie
,
which
maketh
the
righteousnesse
of
God
our
song
.
6
Tuam
,
thine
.
We
sing
Gods
righteousnesse
,
not
our
own
.
David
had
no
righteousnesse
of
his
own
worth
a
song
:
none
of
us
have
.
Our
righteousnesse
never
came
into
fashion
all
the
old
testament
through
,
the
best
of
Gods
Saints
have
felt
the
want
of
it
,
and
complained
heavily
of
their
poverty
that
way
.
Wee
are
well
apaid
,
that
Christ
is
made
to
us
of
God
,
wisdome
to
beleeve
and
know
the
truth
,
and
righteousnesse
to
justifie
us
in
the
sight
of
our
God
:
and
sanctification
to
purge
us
in
some
measure
from
our
unrighteousnesse
:
and
redemption
to
save
us
from
the
dominion
of
sin
,
and
the
curse
of
the
Law
.
So
David
,
I
will
go
forth
in
the
strength
of
the
Lord
,
and
will
make
mention
of
thy
righteousnesse
onely
.
Rejoyce
in
the
Lord
yee
righteous
,
let
them
rejoyce
whom
he
hath
delivered
,
whom
he
hath
called
,
whom
he
hath
justified
.
This
righteousnesse
of
God
in
Christ
shall
stop
the
mouth
of
accusation
.
Who
shall
lay
any
thing
to
the
charge
?
&c.
It
is
God
that
justifieth
.
Mercy
is
that
which
provideth
the
remedy
for
our
sins
,
but
righteousnesse
doth
exact
the
debt
to
the
utmost
farthing
:
Christ
is
our
ra●some
,
and
then
righteousnesse
giveth
us
the
reward
of
our
faith
,
even
the
salvation
of
our
souls
.
VERSE
15.
O
Lord
,
open
thou
my
lips
:
and
my
mouth
shall
shew
forth
thy
praise
.
DAvid
having
made
a
large
promise
in
the
former
Verse
,
Lingua
mea
cantabit
,
my
tongue
shall
sing
,
bethinketh
himself
of
his
naturall
impotencie
to
this
service
:
&
he
addeth
this
petition
for
Gods
help
,
&
then
reneweth
his
former
promise
.
In
the
former
he
professeth
that
his
spirit
is
willing
:
here
he
confesseth
that
his
flesh
is
weak
.
To
make
good
his
former
promise
,
hee
craves
aid
of
God
here
,
and
then
reneweth
his
promise
:
Et
os
meum
annunciabit
,
&c.
And
my
mouth
shall
shew
forth
,
&c.
This
Versicle
the
Church
hath
chosen
to
begin
divine
Service
,
and
hath
placed
it
in
the
next
place
after
the
Confession
,
and
Absolution
,
as
David
did
in
this
Psalme
:
for
when
our
sins
are
removed
by
our
repentance
&
Gods
pardon
,
then
,
not
till
then
wee
are
fit
for
prayer
and
prayse
.
The
words
contain
,
-
1
A
Prayer
.
-
2
A
promise
.
1
The
prayer
.
Domine
labia
mea
,
&c.
Lord
,
open
thou
my
lips
.
There
is
a
season
for
all
things
under
the
Sun
,
a
time
to
open
,
and
a
time
to
shut
our
lips
.
David
saith
,
I
will
keep
my
mouth
with
a
bridle
:
I
was
dumbe
with
silence
,
I
held
my
peace
,
even
from
good
.
Yet
here
he
desireth
to
have
his
lips
opened
,
but
hee
would
have
them
of
Gods
opening
,
There
is
a
door
of
utterance
which
none
but
God
doth
open
,
he
keepeth
the
key
:
he
openeth
,
and
no
man
shutteth
;
he
shutteth
,
and
no
man
openeth
.
Saint
Paul
desireth
the
prayers
of
the
Colossians
for
that
God
would
open
to
us
a
door
of
utterance
,
to
speake
the
mystery
of
Christ
.
That
I
may
make
it
manifest
,
as
I
ought
to
speak
.
For
we
cannot
open
this
door
our selves
to
speak
as
we
ought
to
speak
.
Saint
Ambrose
saith
,
seeing
God
saith
to
the
wicked
,
Quare
tu
enarras
,
&
c
?
Claudit
Deus
os
peccatoris
.
Why
dost
thou
preach
,
&c.
hee
shuts
the
mouth
of
the
sinner
.
Cujus
os
Deus
aperit
,
hunc
peccati
absolvit
reatu
.
Whose
mouth
God
opens
,
he
frees
from
the
guilt
of
sin
.
Justos
decet
laudatio
.
Prayse
becommeth
the
upright
.
Non
est
speciosa
The
Lord
God
hath
given
me
the
tongue
of
the
learned
,
that
I
should
know
how
to
speak
a
word
in
season
.
If
unseasonable
speaking
to
men
may
make
anger
,
wee
have
more
cause
to
beware
wee
speake
not
to
God
out
of
time
.
And
if
God
open
our
lips
,
we
are
out
of
that
feare
:
Saint
Gregory
is
very
full
in
this
point
,
and
saith
,
illius
os
Deus
aperit
qui
attendit
:
his
mouth
he
opens
,
who
observes
,
1
Quid.
what
.
2
Quando
,
when
.
3
Ubi
,
where
.
4
C●●
loquatur
,
to
whom
hee
speaks
.
-
1
Quid
,
What
,
We
must
speake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
corde
,
The
heart
of
the
wise
guideth
his
mouth
wisely
.
-
2
Quand●
▪
,
When.
How
good
is
a
word
in
due
season
!
A
word
spoken
in
season
is
like
apples
of
gold
,
and
pictures
of
silver
.
-
3
Ubi
,
Where
.
As
there
is
a
time
,
so
there
is
a
place
to
open
our
lips
.
Christ
was
like
a
Lambe
,
non
aperies
es
,
thou
shalt
not
open
thy
mouth
,
before
Pilate
.
-
4
Cus
,
to
whom
.
David
refrained
even
from
good
words
,
whilst
the
●icked
●●●
before
him
:
Counsell
and
reproofe
are
cast
away
upon
fooles
and
mad
men
,
and
scorners
.
Saint
Gregory
addeth
,
there
must
be
,
1
Gravit●●
in
sensu
,
Weight
in
the
sense
.
2
Mo●●●
in
verbis
,
Measure
in
the
words
.
3
Po●d●●
i●
sermone
,
Weight
in
the
words
.
Otherwise
wee
open
our
own
mouthes
,
God
openeth
them
not
▪
It
is
Davids
prayer
to
God
,
Set
a
watch
,
O
Lord
,
before
my
mouth
,
keepe
the
doore
of
my
lips
.
Saint
Augustine
noteth
,
that
it
is
os●i●m
●ri●
,
ergo
&
aperiatur
&
claudatur
.
Aperiatur
a●
confessionem
,
●
laudatur
ad
excusatione
in
peccati
.
The
door
of
the
mouth
;
therfore
let
it
be
opened
and
shut
:
opened
to
confession
,
shut
to
excusing
of
sin
.
And
Lu●olphus
faith
,
Aperiri
debet
Deo
,
clauci
;
diabolo
aperiri
Deo
in
oratione
,
claudi
in
vanal●cutione
.
It
must
be
opened
to
God
,
&
shut
to
the
Devill
;
opened
to
God
in
prayer
,
shut
to
the
Devill
in
vain-speaking
.
David
for
ten
moneths
together
was
mute
,
sinne
had
shut
up
his
mouth
,
for
as
long
as
we
live
in
impenitencie
,
a
spirit
of
dumbnes
possesseth
us
,
we
cannot
neither
pray
or
prayse
God
.
In
this
time
his
acultery
did
cry
alowd
:
so
did
Uriah●
drunkennesse
,
so
did
his
letters
to
Joab
,
to
did
the
murther
of
Uriah
.
Now
hee
prayeth
that
the
mouth
of
accusation
may
be
stopt
,
and
that
God
would
open
his
mouth
,
that
he
may
speak
for
himself
against
these
accusing
sins
,
that
hee
may
magnifie
the
loving
kindnesse
of
the
Lord
.
1
I
conceive
,
that
this
petition
for
the
opening
of
his
lips
,
intendeth
a
●itting
&
preparing
of
him
for
the
praise
of
God
.
Wee
advise
well
before
wee
put
up
a
petition
in
the
causes
of
our
estate
,
or
good
name
to
any
superiour
authority
.
More
ought
wee
to
God
:
he
best
knoweth
himself
how
to
accommodate
us
to
his
service
,
and
therefore
,
Domine
aperias
,
Lord
,
open
thou
.
The
necessity
of
an
holy
preparation
for
any
part
of
Gods
Service
,
doth
admonish
and
exact
an
holy
advice
with
God
before
we
go
about
it
.
Reading
of
his
word
,
meditation
,
invocation
of
his
Name
by
prayer
,
that
hee
would
put
our
hearts
in
tune
,
and
set
our
song
of
his
prayses
for
us
,
that
wee
may
sing
Canticum
Domini
,
the
song
of
the
Lord
:
and
then
it
will
be
Canticum
Domino
,
a
song
to
the
Lord
.
2
We
may
also
conclude
from
hence
,
that
though
an
inward
worship
of
the
heart
be
much
commended
to
us
in
Scripture
,
so
Mary
,
My
soule
doth
magnifie
the
Lord
,
and
my
spi●it
rejoyceth
●n
God
my
Saviour
,
and
David
stirreth
up
his
soule
to
this
service
;
My
soule
prayse
thou
the
Lord
,
&c.
Yet
that
men●all
and
animal
service
is
not
all
that
God
requireth
:
hee
would
have
the
service
also
of
our
lips
,
&
of
our
tongue
,
which
is
our
glory
.
And
to
make
the
voice
of
Gods
prayse
to
be
heard
,
be
saith
:
I
wil
prayse
God
with
my
glory
.
Awake
Lute
and
Harpe
,
awake
my
tongue
of
my
glory
.
And
he
calleth
upon
the
Church
,
to
prayse
him
in
the
sound
of
the
trumpet
,
with
timbrell
and
pipe
,
with
stringed
instruments
and
organs
.
Upon
the
lowd
Cymbals
,
upon
the
high
sounding
Cymbals
.
For
as
we
have
our
private
Chappels
for
our
private
duties
;
the
secret
of
our
heart
,
and
the
closets
of
our
conscience
:
So
we
have
our
part
in
Cho●●
in
the
Congregation
of
Gods
Saints
:
and
there
wee
must
sing
cheerfully
and
lowd
,
that
God
may
be
praysed
according
to
his
excellent
greatnesse
:
this
is
heaven
upon
earth
.
3.
The
bold
sinners
say
:
Our
lips
are
our
own
,
who
is
Lord
over
us
!
These
assume
to
themselves
both
power
and
skill
to
menage
their
tongue
,
and
acknowledge
no
Lord
above
them
,
to
restrain
or
check
them
.
David
in
his
Domine
aperias
,
Lord
,
open
thou
,
confesseth
a
Lord
above
him
.
And
there
is
no
such
way
to
impudent
freedome
of
speech
,
as
a
bold
contempt
of
autority
.
It
is
one
of
the
provoking
sins
of
our
time
,
the
over-bold
liberty
of
speech
and
procacity
of
the
pen
,
censuring
and
depraving
Superiours
,
scandalizing
all
that
our
dislike
hath
set
light
.
The
ground
of
this
gall
and
worm-wood
in
the
tongues
and
pens
of
the
time
,
is
a
vain
opinion
that
there
is
no
Lord
over
us
to
stop
our
mouth
,
and
to
tongue-tie
us
.
Yet
wee
know
the
lash
of
the
Law
smarteth
upon
some
that
shoote
for
arrowes
bitter
words
,
and
some
are
made
examples
of
terror
to
awe
others
.
But
if
men
feare
not
those
Lords
and
Lawes
which
take
this
petulancie
of
the
tongue
to
talke
,
David
confesseth
a
Lord
in
my
Text
,
to
whom
he
committeth
the
opening
of
his
mouth
.
Domine
aperias
,
Lord
,
open
thou
.
Let
us
take
heed
how
we
rule
our
Lips
,
and
how
wee
open
them
before
him
:
for
by
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
.
And
of
every
idle
word
that
we
speake
,
we
shall
give
accompt
to
him
in
the
day
of
judgment
.
Evill
words
corrupt
good
manners
:
and
such
as
doe
evill
are
but
hardned
and
exasperate
by
Libels
,
and
scandalous
obloquies
.
When
Michael
the
Archangell
disputed
against
the
True
and
just
quarrels
by
intemperancie
of
the
tongue
may
turne
into
rayling
accusation
:
and
it
is
not
reproofe
,
but
rayling
:
so
Aug.
Quicquid
lacerato
anim●
dixeris
,
malè
dixeris
.
Whatsoever
thou
speakest
with
a
distructed
minde
,
thou
speakest
evill
.
Beloved
,
there
is
a
Lord
over
us
,
who
hath
dominion
of
all
our
parts
:
if
he
open
our
eyes
,
we
shall
see
clearely
;
if
he
open
our
ear●s
,
we
shall
heare
quickly
:
if
he
open
our
lippes
,
we
shall
speake
wisely
and
soberly
.
This
is
our
Master-piece
,
to
governe
our
tongue
well
;
to
open
and
shut
the
doore
of
our
lippes
wisely
and
seasonably
.
He
that
keepeth
his
mouth
,
keepeth
his
life
:
but
hee
The
wicked
is
snared
by
the
transgression
of
his
lippes
:
-
1
To
pray
,
as
here
,
Domine
,
labia
,
Lord
,
open
thou
my
lips
:
or
as
David
.
Let
the
words
of
my
mouth
,
and
the
meditation
of
my
heart
be
acceptable
,
&c.
Set
a
watch
,
O
Lord
,
before
my
mouth
.
-
2
To
resolve
as
David
,
to
take
heed
,
ne
peccemus
lingua
,
lest
wee
offend
in
our
tongue
.
To
keepe
our
mouth
bridled
,
not
to
speak
thine
own
words
.
-
3
The
promise
subjoyned
,
setteth
the
tongue
a
work
,
and
giveth
it
matter
of
long
and
speech
.
And
my
mouth
shall
shew
forth
,
&c.
Saint
Gregory
observeth
the
sequence
of
the
text
:
first
,
Another
note
hee
hath
,
that
the
wicked
do
not
prayse
have
made
their
members
servants
of
sinne
,
they
have
no
mouthes
,
nor
tongues
,
nor
eyes
,
nor
hands
of
their
own
.
We
cannot
call
it
os
nostrum
our
mouth
,
except
we
recover
it
from
the
service
of
Satan
.
God
is
not
praysed
,
but
dishonoured
in
such
mouthes
.
Saint
Augustine
observeth
a
good
argument
for
discourse
for
his
name
onely
his
excellent
,
and
his
prayse
is
above
heaven
and
earth
.
Saint
Augustine
appl●eth
this
text
to
the
present
occasion
,
and
nameth
three
favours
shewed
to
David
,
all
well
deserving
this
prayse
.
-
1
Quia
ut
confiterer
monitus
sum
.
Because
I
am
admonished
to
confesse
my
sin
.
-
2
Quia
pecca●s
non
derelictus
sum
.
Because
sinning
,
I
am
not
forsaken
.
-
3
Quia
ut
securus
essem
mundatus
sum
.
Because
I
am
clensed
,
that
I
may
be
secure
.
These
are
all
worthy
of
our
prayse
of
God
all
our
lifes
through
.
4
Saint
Augustine
saith
of
God
.
Nec
melior
est
si
laudaveris
,
nec
deterior
si
vituperaveris
.
He
is
neither
better
,
if
thou
prayse
him
,
nor
worse
if
thou
disprayse
him
.
He
is
so
sel●sufficient
,
as
nothing
can
be
added
to
him
to
make
him
greater
,
nothing
can
be
abated
to
make
him
lesse
then
he
is
.
Justos
decet
laudatio
.
Prayse
becomes
the
upright
.
it
becometh
us
well
,
and
it
exerciseth
our
love
,
and
duty
,
and
zeale
,
and
inciteth
others
by
our
example
,
to
give
the
Lord
the
honour
due
to
his
name
.
Origen
and
Ambrose
both
observe
,
that
the
onely
way
to
magnifie
and
prayse
the
name
of
the
Lord
i●
,
to
renew
his
image
in
us
by
repentance
and
good
life
in
holinesse
and
righteousnesse
before
him
:
for
so
he
may
appear
greater
in
us
,
though
he
cannot
be
made
greater
by
us
,
for
hee
is
Optimus
Maximus
,
the
Best
and
the
Greatest
.
So
Augustine
,
Quimaledicit
domino
,
ipse
minuitur
,
qui
benedicit
,
ipse
augetur
.
Hee
that
speakes
evill
of
the
Lord
,
he
himselfe
is
diminished
;
hee
that
blesseth
him
,
is
himselfe
increased
.
The
more
wee
prayse
him
,
the
more
we
grow
from
grace
to
grace
.
How
can
we
employ
our
tongues
better
,
then
in
speaking
his
prayse
by
whom
we
speak
?
The
Creeple
that
was
repaired
by
the
ministery
of
John
,
leaping
up
stood
,
and
walked
,
and
entred
with
them
into
the
Temple
,
walking
,
and
leaping
,
and
praysing
God
.
Then
are
the
favours
of
God
sowne
in
good
ground
,
when
they
come
up
again
in
prayse
and
thanksgiving
.
This
is
an
heavenly
negotiation
,
the
importation
of
Gods
mercies
and
blessings
:
the
exportation
of
Gods
due
prayses
,
and
our
hearty
thanks-givings
.
Annunciabit
,
shall
shew
forth
,
is
another
note
:
for
so
I
have
not
hid
thy
righteousnesse
within
my
heart
:
I
have
declared
thy
faithfulnesse
,
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindnes
,
and
thy
truth
from
the
great
Congregation
.
David
was
a
publike
person
,
both
sicut
Rex
,
as
a
King
,
sicut
Propheta
,
as
a
Prophet
,
and
he
had
given
publike
offence
to
the
Church
by
his
sin
:
to
the
State
by
defiling
his
Land
with
bloud
,
and
killing
a
faithfull
servant
of
State
:
hee
had
cause
to
declare
the
prayse
of
God
openly
for
his
pardon
and
reconciliation
.
The
heart
is
the
secret
temple
of
Gods
prayse
:
but
zeale
and
devotion
if
it
be
sincere
,
cannot
contain
it selfe
,
So
David
,
My
heart
was
hote
within
me
;
while
I
was
musing
the
fire
burned
,
then
spake
I
with
my
tongue
.
A
good
man
hath
bonum
thesaurum
cordis
,
a
good
treasure
of
his
heart
,
and
from
thence
profert
bona
,
he
bringeth
forth
good
things
:
he
doth
not
alwayes
hide
them
there
,
that
I
may
speake
wisely
,
that
I
may
speake
heartily
,
that
I
may
speake
seasonably
,
that
I
may
speake
openly
of
thy
prayse
,
Domine
,
labia
mea
aperias
,
Lord
,
open
thou
my
lips
.
Laudemtuam
,
thy
prayse
,
not
meam
,
mine
.
Cease
from
tumor
cordis
,
the
swelling
of
the
heart
.
Let
them
be
never
so
faulty
,
they
shall
be
praysed
whilest
they
live
,
for
feare
or
flattery
.
David
teacheth
all
the
Church
here
,
and
very
often
in
his
Psalmes
where
to
bestow
prayse
,
even
upon
God
,
where
there
can
be
no
feare
of
over-doing
.
Yet
we
justly
prayse
David
,
the
holy
Ghost
doth
so
,
saying
,
that
he
served
the
Lord
,
and
walked
before
him
recto
corde
,
with
an
upright
heart
:
Save
onely
herein
,
Wee
prayse
his
open
confession
,
his
humiliation
,
his
deprecation
,
his
supplication
,
his
full
repentance
.
For
our selves
,
if
wee
look
about
us
well
,
wee
shall
see
This
&
in
my
text
affordeth
one
note
more
,
for
this
There
is
no
such
spirituall
thriving
in
the
graces
of
God
,
as
by
a
present
employing
&
using
of
them
.
Ape●ies
,
thou
shalt
open
,
&
annunciabit
,
&
it
shal
shew
forth
.
Lose
no
time
:
here
is
no
full
point
at
Domine
,
lab●a
mea
aperies
,
Lord
,
open
thou
my
lips
:
the
promise
treadeth
on
the
heel
of
the
prayer
,
and
the
mouth
must
no
sooner
be
opened
,
but
the
prayse
of
God
must
be
presently
declared
.
Wee
are
in
haste
with
God
when
we
want
any
thing
,
O
Lord
,
make
no
long
tarrying
.
Do
as
thou
wouldest
be
done
to
:
when
the
clock
is
wound
up
,
the
wheels
are
presently
in
motion
to
make
the
clock
strike
.
We
have
every
day
fresh
matter
of
prayse
to
open
our
mouthes
.
Let
the
hearts
therefore
of
them
rejoyce
that
feare
the
Lord
:
Rumpantur
&
ilia
Codr●
.
With
envy
thrice
accurst
,
Let
Codrus
bowels
burst
.
VERSE
16.
For
thou
desirest
no
sacrifice
;
else
would
I
give
it
:
thou
del
ghtest
not
in
burnt
Offering
.
HEre
is
reason
given
why
David
craveth
help
of
God
,
to
enable
him
to
his
prayse
:
and
he
declareth
,
-
1
In
the
negative
,
what
kinde
of
Sacrifices
,
if
they
be
not
otherwise
accompanied
,
do
not
please
God
,
Verse
16.
-
2
In
the
affirmative
,
with
what
kinde
of
Sacrifices
God
is
pleased
.
In
the
first
he
sheweth
,
1
His
own
for
wardnesse
in
that
kinde
of
service
,
I
would
give
it
thee
.
2
Gods
distaste
,
-
1
Non
desideras
,
thou
requirest
not
▪
-
2
Non
delectaris
,
thou
art
not
delighted
with
.
1
Of
Davids
forwardnesse
for
outward
worship
and
service
,
by
the
ceremoni●●●
and
legall
oblations
.
Else
I
would
give
it
thee
:
for
the
Law
imposed
a
necessity
of
such
Sacrifices
.
1
David
was
a
King
,
and
therefore
able
to
performe
these
:
he
was
not
so
penurious
to
spare
his
purse
,
to
deny
God
his
due
.
His
poorer
subjects
did
not
thinke
much
of
it
,
to
performe
the
impositions
of
the
Law
.
2
David
was
a
Prophet
,
and
hee
stirred
up
others
to
this
duty
,
and
was
willing
to
performe
this
.
3
God
to
whom
these
oblations
by
the
law
were
tendred
,
had
required
this
kinde
of
service
.
I
would
give
it
thee
,
there
is
nothing
that
wee
have
too
good
for
him
:
he
openeth
his
hand
,
and
he
filleth
ours
.
And
we
give
him
but
of
his
own
,
whatsoever
wee
give
to
him
:
hee
layeth
claime
to
all
our
offerings
as
his
own
.
For
every
beast
in
the
for
rest
is
mine
:
and
the
cattle
upon
a
thousand
hils
.
I
know
all
the
fowles
of
the
mountains
,
and
the
wild
beasts
of
the
field
are
mine
.
So
here
moveth
no
thrift
of
parsimony
in
David
,
he
hath
a
full
hand
,
hee
hath
a
willing
heart
to
do
God
this
service
:
and
hee
holdeth
God
worthy
of
his
offerings
.
This
meeteth
with
the
hypocrisie
of
some
Professors
,
who
are
free
in
the
calues
of
their
lips
;
which
one
calleth
well
labia
vitulorum
,
the
lips
of
calves
,
but
they
love
a
cheap
religion
that
saveth
their
purses
.
They
grudge
to
honour
God
with
their
riches
,
and
thinke
much
to
be
at
any
charge
in
his
service
.
They
tender
God
,
themselues
and
their
hearts
,
but
not
their
treasure
where
their
hearts
are
.
Such
were
they
whom
Malachie
reproveth
,
whom
God
there
calleth
to
account
.
Yee
have
snuffed
at
it
,
saith
This
Prophet
reproveth
the
peoples
wretched
sparing
in
two
things
,
wherby
the
honour
of
God
was
blemished
,
and
God
was
robbed
.
1
In
sacrifices
which
were
offered
immediatly
to
himself
,
which
the
Law
required
.
2
In
tithes
which
were
ordained
for
the
maintenance
of
Gods
holy
worship
,
in
the
sustentation
of
the
Priests
who
attended
his
altar
and
service
.
In
both
these
God
was
robbed
and
his
service
hindred
by
the
covetous
sparing
,
and
wretched
miserablenesse
of
the
people
:
which
brought
the
curse
of
God
upon
their
persons
and
their
goods
:
hee
biddeth
them
tender
such
God
would
not
have
his
Priests
serve
,
and
sterve
at
his
altar
:
You
have
robbed
mee
(
saith
hee
)
in
tithes
and
offerings
.
Ye
are
cursed
with
a
curse
,
for
yee
have
robbed
me
.
He
sheweth
them
a
way
of
his
blessing
,
and
their
thrift
.
Bring
ye
all
the
tithes
into
the
storehouse
,
and
prove
me
now
herewith
,
saith
the
Lord
of
Hosts
:
If
I
will
not
open
you
now
the
windowes
of
Heaven
,
and
powre
out
a
blessing
,
that
there
shall
not
be
room
enough
to
receive
it
.
And
I
will
rebuke
the
devourer
for
your
sakes
:
and
hee
shall
not
destroy
the
fruits
of
your
ground
,
neither
shall
your
vine
cast
her
fruit
before
the
time
in
your
field
.
You
see
there
is
nothing
lost
by
that
which
is
bestowed
toward
the
supportation
of
Gods
worship
:
yea
a
blessing
of
plenty
and
increase
is
promised
,
and
the
curse
of
the
Lord
is
declined
and
put
off
by
such
service
.
Therfore
David
pro●esse●h
that
hee
would
willingly
give
sacrifice
to
God
,
and
〈◊〉
〈◊〉
of
that
which
the
law
requireth
of
him
toward
his
worship
.
Else
would
I
give
it
thee
.
And
good
reason
it
is
,
that
we
who
●●e
daily
at
the
beautifull
gate
of
his
Temple
begging
almes
of
him
,
and
receiving
from
his
open
hand
,
who
openeth
his
hand
,
and
filleth
with
his
plenty
every
living
thing
,
should
not
think
much
to
return
to
him
again
such
offerings
of
our
goods
as
his
law
requireth
.
For
as
exchange
of
gifts
doth
much
maintaine
friendship
here
betweene
man
and
man
,
which
importeth
a
communion
of
goods
between
friends
:
So
no
question
but
it
confirmeth
the
mutuall
love
betweene
God
and
his
children
,
and
faithfull
people
,
when
God
openeth
the
Heavens
,
and
powreth
down
blessings
upon
them
,
and
when
they
againe
in
first-fruits
,
tithes
,
and
sacrifices
,
and
oblations
in
charitable
almes
,
benevolences
,
gifts
,
and
holy
legacies
,
living
and
dying
,
remember
to
honour
God
with
their
substance
.
Let
me
commend
this
holy
example
of
forward
zeale
in
David
to
our
imitation
,
that
wee
would
be
willing
to
give
God
any
thing
that
we
have
,
and
think
nothing
too
much
,
too
good
for
his
service
.
For
we
were
the
children
of
death
,
and
he
bought
us
with
a
price
,
the
hardest
bargain
and
dearest
peniworth
that
was
ever
bought
,
the
hottest
perquisite
.
For
we
were
not
redeemed
with
things
corruptible
,
as
gold
,
and
silver
,
but
with
the
bloud
of
his
Sonne
,
as
of
a
Lambe
without
spot
,
the
Sonne
of
his
bosome
in
whom
he
was
well
pleased
,
he
spared
not
that
Sonne
,
but
gave
him
:
gave
him
to
death
,
the
death
of
the
crosse
:
gave
him
for
us
who
were
his
enemies
,
who
sought
no
salvation
,
and
asked
none
of
him
,
but
rather
fled
away
in
our
first
parents
from
his
presence
,
and
hid
our selves
from
him
▪
he
sought
us
out
in
the
cool
of
the
day
,
and
offered
us
his
Sonne
,
the
seed
of
the
woman
to
bruise
the
head
of
the
Serpent
,
that
we
may
say
,
His
glory
is
great
in
our
salvation
.
This
Sonne
hath
made
so
easie
and
open
a
way
to
the
throne
of
grace
,
and
hath
opened
the
hand
of
the
Father
so
wide
to
us
,
that
if
wee
open
our
moutnes
wide
,
he
will
fill
them
.
And
whatsoever
we
aske
the
Father
in
his
name
,
he
will
give
it
.
I
never
reade
that
gifts
given
to
God
did
make
the
giver
poore
:
and
the
rich
young
man
in
the
Gospel
might
have
taken
Christs
word
for
it
,
that
giving
all
hee
had
to
the
poor
,
and
following
him
had
made
him
no
loser
upon
the
account
.
2
From
this
,
utique
dedissem
,
I
would
have
given
,
if
we
observe
what
he
had
given
,
which
was
sacrifice
.
This
expresseth
the
time
in
which
David
lived
under
the
law
,
wherin
sacrifices
were
in
season
:
and
if
we
read
the
law
concerning
them
,
and
the
practice
of
the
Church
in
those
times
,
Wee
shall
see
how
costly
Religion
was
under
the
law
.
That
law
was
made
and
established
by
God
in
Moses
his
time
,
and
the
precise
manner
of
ordering
that
service
punctually
set
down
:
yet
the
law
of
sacrifices
was
as
old
as
the
World
,
the
presse
injunction
,
and
expresse
elucidation
of
the
law
was
reserved
to
Moses
his
time
.
The
morall
Law
is
an
everlasting
law
,
and
the
ten
Commandements
were
a●
justly
exacted
from
the
beginning
as
at
any
time
since
;
yet
the
solemne
publique
proclaiming
of
the
Law
was
on
Mount
Sinai
,
when
God
gave
it
to
Moses
in
two
tables
of
his
own
writing
.
For
then
God
began
to
establish
a
full
and
entire
body
of
a
Church
in
Ecclesiasticall
,
and
Morall
,
and
Civill
government
:
that
it
might
enter
so
into
Canaan
.
For
the
antiquity
of
Sacrifices
,
wee
read
first
of
them
in
the
story
of
Cain
and
Abel
.
For
so
soon
as
we
reade
of
their
birth
in
the
two
first
Verses
of
the
fourth
Chapter
,
the
third
and
fourth
Verses
report
their
Sacrifice
,
which
doth
not
conclude
,
as
some
would
have
it
,
that
this
was
a
wil-worship
of
their
owne
devising
,
approved
by
God
,
&
by
him
after
made
into
a
law
.
This
were
to
make
man
after
his
fall
the
authour
of
this
law
.
Rather
we
conceive
that
this
was
a
service
commanded
by
God
to
Adam
,
and
by
him
practised
and
taught
in
his
Family
,
and
so
derived
to
after-times
.
For
we
reade
of
Noah
when
he
came
out
of
the
Arke
,
that
he
builded
an
altar
to
the
Lord
,
and
took
of
every
clean
beast
,
and
of
every
clean
fowle
,
and
offered
burnt
offerings
on
the
altar
:
and
the
Lord
smelled
a
sweet
savour
,
and
hee
said
in
his
heart
,
I
will
not
again
curse
the
ground
any
more
for
mans
sake
.
And
long
before
Moses
,
Abraham
being
commanded
by
God
to
offer
his
sonne
▪
built
an
alta●
,
and
God
sparing
his
sonne
,
he
offered
a
Ramme
for
a
burnt
offering
in
stead
of
his
sonne
.
Saint
Augustine
concludes
from
hence
,
that
God
commanded
De
Consensu
Evang●●
.
▪
8.
this
kinde
of
service
:
for
by
the
light
of
nature
Socrates
who
was
by
the
Oracle
pronounced
the
most
wise
o●
all
men
then
living
did
affirme
,
Unumquemque
Deum
sic
coli
oportere
▪
quomodo
se
ipse
colendum
esse
praeceperit
.
Every
God
is
so
to
be
worshipped
,
as
he
himself
hath
commanded
.
For
Every
man
is
br●tish
by
his
knowledge
:
They
that
are
in
the
flesh
cannot
please
God
.
For
it
is
written
,
I
will
destroy
the
wisdome
of
the
wise
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
.
Flesh
and
bloud
cannot
reveale
to
us
the
mystery
of
Gods
worship
.
Ye
shall
not
do
every
man
whatsoever
is
right
in
his
own
eyes
;
concerning
the
worship
of
God
:
but
he
directeth
it
,
and
so
it
must
be
.
The
use
and
intention
of
Sacrifices
declareth
this
:
for
they
were
-
1
Either
for
pacification
of
God
provoked
against
us
for
sin
.
-
2
Or
for
testification
of
our
faith
in
the
Mossiah
promised
,
of
whom
these
Sacrifices
were
a
figure
.
-
3
Or
for
expression
of
our
thankfull
duty
to
God
for
his
favours
.
All
which
declare
the
Commandement
of
God
,
and
not
the
wit
,
or
will
of
man
to
have
devised
and
established
this
manner
of
service
.
But
that
which
doth
conclude
the
point
against
all
contradiction
is
Gods
declaring
of
himself
by
his
law
after
established
to
approve
this
service
,
and
to
command
it
to
posterity
by
so
particular
and
precise
injunction
:
for
this
cleareth
it
to
us
,
that
he
was
not
the
approver
onely
,
out
the
author
of
this
service
.
And
indeed
seeing
that
there
was
no
use
of
the
bodies
of
beasts
or
fowles
before
the
flood
for
food
,
no
flesh
being
then
eaten
,
and
the
fruits
of
the
earth
susteining
the
life
of
man
.
The
use
of
them
for
sacrifice
was
convenient
for
those
times
,
and
God
was
gracious
in
his
accepting
of
them
to
that
use
,
though
he
needed
them
not
.
It
is
no
improbable
opinion
of
them
who
think
that
after
God
had
given
his
judgement
upon
our
first
parents
,
and
reveiled
Christ
to
them
,
that
they
offered
to
him
a
sacrifice
of
cleane
beasts
in
token
of
their
thankfulnesse
,
and
in
purpose
,
and
with
vow
and
promise
of
future
obedience
,
and
that
God
clothed
their
nakednesse
with
the
skins
of
their
sacrifices
.
In
the
whole
time
before
the
floud
,
the
Comandement
was
easie
for
sacrifices
,
because
there
was
little
other
use
of
the
bodies
of
these
creatures
.
But
when
the
law
of
Ceremonies
was
established
in
Moses
his
time
;
the
cattle
of
the
people
were
a
great
part
of
their
wealth
,
and
then
it
grew
very
costly
to
serve
the
Lord
so
.
There
were
sacrifices
of
course
,
as
the
Juge
sacrificium
,
which
spent
two
Lambes
a
day
constantly
:
one
in
the
morning
,
the
other
in
the
evening
.
There
were
burnt
offerings
which
were
all
consumed
by
fire
upon
the
Altar
:
adreverentiam
majestatis
,
in
reverence
of
Gods
majesty
.
There
were
sin-offerings
for
propitiation
.
There
were
peace-offerings
for
reconciliation
and
thanksgiving
.
David
in
respect
of
his
duty
to
God
and
offence
committed
against
God
,
should
have
offered
all
these
sacrifices
,
and
hee
protesteth
a
willingnesse
to
give
them
.
Else
would
I
have
given
thee
:
Especially
now
at
last
having
obtained
peace
with
God
,
hee
ought
to
have
exprest
his
thankfull
duty
to
God
in
a
peace-offering
:
which
he
was
willing
to
have
done
.
Let
me
onely
observe
in
this
passage
,
how
costly
the
Religion
of
those
times
was
under
the
Law
.
The
common
charge
of
the
Sanctuary
:
the
maintenance
of
the
house
of
God
,
with
all
things
necessary
for
Gods
service
.
The
maintenance
of
the
persons
employed
in
the
speciall
ministery
in
holy
things
.
The
cost
of
sacrifices
of
all
sorts
:
the
labour
and
cost
of
journey
to
the
solemne
Feasts
.
Every
private
persons
necessary
sacrifices
and
oblations
upon
particular
occasions
,
amount
to
a
very
great
charge
,
which
yet
was
imposed
by
God
,
and
born
by
the
people
.
We
live
in
times
of
much
more
outward
ease
of
body
,
much
lesse
charge
of
the
purse
.
Wee
have
houses
of
our
God
ready
built
to
our
hands
,
the
supportation
of
them
is
esteemed
a
burthen
.
Our
fathers
set
out
competent
maintenance
for
the
Ministerie
,
our
brethren
have
weighed
it
and
found
it
too
heavy
for
us
.
It
is
the
vicissitude
of
times
,
one
age
gathered
stones
together
,
another
scattered
them
.
The
Church
was
complained
of
to
devoure
the
Common-wealth
.
The
Common-wealth
hath
made
it selfe
amends
.
Wee
have
no
cause
to
complaine
of
the
cost
of
our
Religion
.
But
such
as
are
faithfull
in
it
are
of
Davids
minde
:
that
if
God
desired
their
goods
,
their
labours
,
their
bloud
,
their
lives
in
sacrifice
,
they
would
give
all
,
to
him
who
is
all
in
all
.
You
see
the
aime
of
my
observation
from
Davids
words
.
If
thou
desiredst
it
,
I
would
give
it
thee
:
to
perswade
you
to
hold
nothing
you
have
too
precious
or
deare
for
God
.
Superstition
might
over-do
in
the
menaging
this
principle
;
but
true
judgement
,
and
truth
it selfe
have
established
it
.
When
the
willing
hearts
of
the
people
brought
Moses
in
wisdome
set
a
non
plus
to
their
offerings
.
There
is
a
satis
an
enough
in
them
also
.
And
though
our
willing
mindes
would
tender
the
whole
heap
to
the
service
of
God
:
our
well
guided
wisdome
will
remember
what
is
holy
,
and
what
is
comely
.
2
Gods
distaste
of
this
kind
of
service
:
non
desideras
,
non
delectaris
,
thou
desirest
not
,
thou
art
not
delighted
with
.
You
may
demand
how
this
may
be
.
Seeing
there
is
so
Scriptures
require
wise
Readers
,
else
they
may
be
perverted
to
the
Readers
destruction
as
the
Apostle
saith
.
1
Then
we
answer
,
that
all
the
negative
propositions
Some
do
include
a
comparative
relation
,
and
do
intimate
the
manner
and
measure
of
the
thing
denied
.
Let
no
man
thinke
that
David
doth
contradict
the
expresse
law
of
sacrifices
,
that
were
to
walke
contrary
to
God
:
yea
David
were
contrary
to
himself
,
if
he
should
absolutely
and
in
peremptory
sense
deny
Gods
requiring
or
his
performing
sacrifices
to
God
.
For
we
all
know
that
David
lived
in
a
time
wherin
sacrifices
were
in
season
:
and
himself
concludeth
this
Psalme
after
this
manner
,
thus
saying
,
Then
shalt
thou
be
pleased
with
the
sacrifices
of
righteousnesse
,
with
burnt
offering
,
and
whole
burnt
offering
,
then
shall
they
offer
bullocks
upon
thin●
altar
.
Therfore
the
words
of
my
text
are
not
true
in
a
peremptory
,
but
a
qualified
sense
.
Wee
must
take
heed
that
we
do
not
set
Scripture
against
Scripture
:
there
is
no
strife
of
tongus
in
Gods
tabernacle
.
When
God
saith
,
I
will
have
mercy
,
and
not
sacrifice
;
he
doth
not
peremptorily
deny
sacrifice
,
but
hee
sheweth
which
of
these
two
do
best
please
him
.
Both
:
but
rather
mercy
then
sacrifice
.
For
sacrifices
be
oblations
,
alien●
carnis
,
of
anothers
flesh
,
but
mercy
is
an
oblation
nostri
cordis
,
of
our
own
heart
.
Therfore
Christ
saith
,
Go
and
learn
what
that
means
.
For
we
must
notpress
the
letter
,
but
the
meaning
of
the
H.
Ghost
in
that
saying
.
So
in
the
words
following
,
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentance
:
he
came
to
call
the
righteous
,
such
as
were
already
setled
his
,
and
to
confirm
them
,
and
to
make
their
calling
more
effectuall
▪
but
his
chiefe
businesse
was
to
call
sinners
to
conversion
.
So
when
wisdome
saith
,
Receive
my
instruction
,
and
not
silver
:
he
doth
and
knowledg
rather
then
choice
gold
:
and
so
Christ
saith
When
thou
makest
a
dinner
or
supper
,
call
not
thy
friends
,
nor
thy
brethren
,
neither
thy
kinsmen
,
nor
thy
rich
neighbours
;
but
the
poore
,
the
maime●
,
the
lame
,
the
blind
.
Christ
directly
forbiddeth
not
the
invitation
of
our
friends
:
we
have
many
examples
in
Scripture
to
the
contrary
:
but
he
directeth
hospitality
to
the
exercise
of
mercy
.
So
Saint
Paul
,
He
sent
me
not
to
baptize
,
but
to
preach
the
Gospell
.
He
doth
not
directly
deny
his
mission
to
that
:
for
it
is
his
commission
.
Ite
,
&
praedicate
baptizantes
,
Go
and
preach
baptizing
;
And
he
did
not
transgresse
his
instructions
when
he
baptized
Crispus
and
Gaius
,
and
the
houshold
of
Stephanas
.
But
the
chief
use
of
his
ministery
was
preaching
the
Gospell
.
These
examples
cleere
my
text
,
that
sacrifice
and
offerings
by
fire
were
not
peremptorily
refused
by
God
from
David
,
but
that
these
outward
services
which
might
be
performed
by
Hypocrites
were
no
amends
for
Davids
great
and
provoking
sinne
;
there
was
somewhat
else
rather
to
be
done
,
which
God
would
accept
better
,
which
is
set
down
in
the
next
Verse
.
And
we
must
apply
our selves
to
such
srevice
as
will
best
please
our
God
.
2
Let
us
consider
David
as
a
Prophet
of
the
Lord
,
And
so
we
may
say
in
peremptory
sense
,
that
God
desired
not
,
delighted
not
in
sacrifice
.
And
referring
these
words
to
the
time
of
the
Gospel
,
they
hold
in
fulnesse
of
sense
.
For
this
we
have
good
warrant
,
sacrifice
and
offering
Lo
,
I
come
,
&c.
This
hath
propheticall
reference
to
the
time
of
the
Gospell
,
to
the
comming
of
Christ
.
4
These
sacrifices
offered
according
to
the
Law
were
5
Wherfore
when
he
commeth
into
the
world
he
saith
:
Sacrifice
,
and
offering
thou
wouldest
not
,
but
Corpus
aptâsti
mihi
:
A
body
hast
thou
fitted
for
me
.
6
In
burnt
offerings
and
sacrifice
for
sin
thou
hast
had
no
pleasure
.
Then
said
I
,
Lo
,
I
come
.
He
taketh
away
the
first
,
that
hee
may
establish
the
second
.
This
cleareth
the
place
well
:
for
the
words
having
reference
to
Christ
,
the
onely
true
and
sufficient
sacrifice
for
sin
,
we
may
say
with
David
:
non
desideras
,
non
delectaris
:
thou
requirest
not
,
thou
art
not
delighted
with
.
So
distingue
tempora
,
distinguish
the
times
,
and
all
is
well
.
3
The
service
of
God
required
both
an
outward
and
The
outward
service
without
the
inward
God
desired
not
:
The
outward
served
onely
to
expresse
the
inward
.
When
the
outward
goeth
alone
,
God
goeth
beyond
non
desidero
,
non
delector
:
I
desire
not
,
I
am
not
delighted
,
to
an
hatred
and
abomination
thereof
:
as
to
the
Jews
.
To
what
purpose
is
the
multitude
of
your
sacrifices
to
me
:
I
am
full
,
&c.
When
you
come
,
Quis
requisivit
,
Who
hath
required
them
?
Bring
no
more
vain
oblations
,
incense
is
abomination
unto
me
.
New
Moons
,
Sabbaths
,
solemne
assemblies
I
cannot
away
with
it
,
it
is
iniquity
.
My
soule
hateth
them
,
they
are
a
trouble
to
mee
,
I
am
weary
to
beare
them
.
When
you
spread
forth
your
hands
,
I
will
hide
mine
eyes
:
when
you
pray
I
will
not
heare
.
They
that
come
to
reconcile
themselves
to
God
for
sin
,
must
not
thinke
that
God
is
taken
with
these
outward
things
.
In
the
first
sacrifices
that
we
read
of
in
the
Bible
,
Cain
was
refused
,
Abel
was
accepted
.
For
God
looked
not
,
quid
in
manu
:
what
in
the
hand
,
but
qu●
corde
,
with
what
heart
.
So
David
must
be
understood
here
:
that
God
desired
not
sacrifices
or
burnt
offerings
,
he
delighted
not
in
them
:
true
it
is
he
commanded
them
,
but
not
for
themselves
,
but
as
outward
expressures
of
inward
affection
and
zeale
,
and
devotion
,
faith
and
repentance
.
Therfore
it
is
said
,
by
faith
Abel
offered
to
God
a
more
excellent
sacrifice
then
Cain
,
by
which
he
obtained
witnesse
of
God
,
that
he
was
righteous
.
By
which
faith
,
or
by
which
sacrifice
filled
by
faith
he
had
that
witnesse
.
David
having
so
heinously
offended
God
as
you
have
heard
,
declareth
,
that
outward
service
by
sacrifices
,
is
not
the
way
of
reconciliation
.
The
Jews
put
too
much
confidence
in
this
kind
of
worship
,
and
wee
had
need
to
rectifie
Religion
in
this
point
.
Outward
duties
are
severely
exacted
by
the
ordinance
of
God
.
But
the
desire
of
God
is
not
to
them
,
nor
his
delight
in
them
:
his
Commandement
and
his
desire
,
his
precept
and
his
delight
,
are
a
full
sacrifice
,
outward
and
inward
.
When
these
are
parted
,
it
is
not
religion
,
but
formall
and
ceremoniall
profession
onely
.
The
outward
service
of
God
is
but
the
body
and
carcasse
of
the
service
:
the
inward
is
the
soule
;
and
as
a
body
without
a
soule
is
dead
,
so
is
the
outward
without
the
inward
.
The
Jews
were
very
peccant
in
this
kinde
,
and
placed
their
Religion
much
in
these
outward
Ceremonies
.
The
Pharisies
who
were
the
Puritans
of
those
times
did
affect
outward
appearances
,
praying
and
giving
almes
,
and
fasting
,
and
disfiguring
their
faces
to
be
seene
of
men
:
and
all
their
austerity
of
life
was
in
sight
,
to
breed
opinion
of
holinesse
,
which
Christ
detecteth
,
and
detesteth
.
This
was
the
leaven
of
the
Pharisies
that
sowred
all
the
masse
of
their
Religion
.
And
David
would
teach
us
here
,
that
God
never
desired
these
outward
things
alone
,
or
for
themselves
,
but
for
the
better
advancement
of
his
service
,
For
what
careth
God
for
any
thing
of
ours
,
who
have
all
that
we
possesse
of
his
free
gift
?
And
why
may
not
an
Hypocrite
have
as
full
an
hand
,
though
not
as
free
an
heart
to
offer
sacrifice
to
God
,
as
the
most
holy
and
devout
servant
of
God
hath
?
You
see
the
lesson
here
read
to
you
,
that
you
must
not
think
to
please
God
with
outward
things
alone
,
For
except
your
righteousnesse
exceed
the
righteousnesse
of
Scribes
and
Pharisees
,
you
cannot
enter
into
the
Kingdome
of
heaven
.
Scribes
and
Pharisees
were
for
externall
worship
,
the
most
precise
observers
of
the
Law
,
that
ever
made
profession
of
Religion
.
They
did
strive
to
over-doe
the
law
in
many
things
therfore
S.
Paul
calleth
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
most
exquisite
Sect
of
all
.
The
Law
saith
,
six
dayes
shalt
thou
labour
,
the
seventh
rest
.
They
divided
their
working
dayes
into
three
parts
:
-
One
for
Prayer
.
-
A
second
,
for
reading
the
Law
.
-
The
third
for
Work
.
Two
thirds
they
gave
to
God
.
In
oblations
to
God
,
and
in
tithes
they
exceeded
the
Law
,
and
gave
more
then
was
exacted
.
Two
dayes
in
the
week
they
fasted
wholly
from
from
all
food
:
for
almes
,
they
gave
beyond
their
ability
:
generally
,
in
outward
things
they
spared
neither
cost
,
no●
pains
to
seeme
religious
.
Yet
Christ
putteth
us
to
it
,
to
exceed
not
their
outward
shew
and
performances
,
but
their
righteousnesse
.
Here
was
hasty
running
,
but
it
was
out
of
the
way
:
all
this
that
they
did
might
be
done
without
any
true
righteousnesse
.
It
is
but
so
much
more
paine
taken
to
go
to
hell
.
There
is
somewhat
else
in
it
,
that
wee
must
looke
to
,
and
that
is
delivered
by
David
in
the
next
Verse
.
Here
is
D●●iss●m
,
I
had
given
,
put
off
with
non
desidera●
,
-
1
To
the
desire
to
that
which
he
requireth
of
us
.
-
2
We
must
not
stay
there
,
but
affect
to
delight
God
;
which
makes
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fuller
sacrifice
.
If
God
should
say
,
he
hath
no
delight
in
us
,
where
were
we
then
?
As
we
must
delight
in
the
Lord
,
so
wee
must
compose
our selves
in
such
sort
as
he
may
delight
in
us
.
The
just
are
the
jewels
of
the
Lord
,
precious
stones
,
and
they
must
be
well
set
:
that
in
the
day
when
hee
maketh
up
his
jewels
,
we
may
be
called
his
.
Then
shall
wee
be
as
the
apple
of
his
eye
:
as
the
signe●
on
his
right
hand
.
If
but
two
or
three
of
these
meet
in
the
Name
of
God
:
God
is
in
medio
,
in
the
middest
.
If
they
offer
him
a
sacrifice
,
hee
smelleth
a
sweet
favour
of
rest
.
These
are
Vines
of
his
plantation
:
the
wine
which
they
yeeld
doth
please
God
and
man
.
Let
his
desire
and
delight
be
the
rule
of
our
service
of
him
,
that
his
delight
may
be
to
be
with
the
sonnes
of
men
.
Observe
how
holily
proud
God
was
of
Iob
,
to
Satan
,
Hast
thou
not
considered
my
servant
Iob
▪
and
of
David
,
〈◊〉
Davidem
servum
meum
.
I
have
●ound
David
my
servant
.
And
to
Cornelius
the
Angell
of
the
Lord
said
,
Thy
prayers
,
and
thine
al●●s
are
come
up
for
a
〈◊〉
before
God
.
Come
up
before
God
:
he
taketh
notice
of
them
,
delights
in
them
.
Come
up
for
a
memoriall
,
God
will
not
forget
them
to
receive
,
to
reward
them
.
Comming
to
Church
for
fashion
without
devotion
:
hearing
without
desire
to
profit
by
it
:
entreating
earnestly
,
and
saying
,
good
Master
what
shall
I
do
,
&c.
And
when
wee
know
,
and
God
hath
shewed
what
is
good
,
and
what
hee
requireth
at
our
hands
,
and
with
what
he
is
delighted
;
to
go
away
sorrowing
,
as
the
young
rich
man
in
the
Gospel
did
,
is
the
marke
of
an
Hypocrite
.
It
is
the
Apostles
argument
of
perswasion
,
To
do
good
,
and
to
distribute
,
forget
not
;
for
with
such
Sacrifices
God
is
well
pleased
.
Saint
Paul
speaking
of
their
Fathers
,
saith
:
They
were
all
under
the
cloud
,
they
passed
through
the
Sea
,
They
were
baptized
unto
Moses
in
the
Cloud
and
in
the
Sea
.
They
did
all
eat
the
same
spirituall
meat
,
and
dranke
,
&c.
But
with
many
of
them
God
was
not
well
pleased
.
What
are
all
the
benefits
which
we
receive
from
God
?
or
all
the
services
that
we
perform
to
God
,
if
God
be
not
pleased
with
them
and
us
?
his
favours
turn
to
rods
,
and
our
services
turne
to
injuries
to
him
.
O
let
us
labour
to
please
and
delight
our
God
:
for
in
his
favour
is
life
:
If
the
light
of
his
countenance
shine
on
us
,
we
are
well
.
Happy
are
we
,
that
God
will
vouchsafe
to
receive
us
,
or
to
take
delight
in
any
thing
that
we
say
or
think
,
or
purpose
,
or
desire
,
or
endevour
,
or
performe
.
Such
dead
dogs
as
wee
are
,
so
laden
with
iniquities
,
so
weak
by
our
infirmities
,
so
dark
in
our
understandings
,
so
cold
in
our
zeale
,
and
in
all
goodthings
so
imperfect
:
onely
for
our
desire
to
give
him
delight
acceptable
to
him
.
VERSE
17.
The
Sacrifices
of
God
are
a
broken
spirit
:
a
broken
and
a
contrite
heart
,
ô
God
,
thou
wilt
not
despise
.
IN
the
affirmation
,
here
David
sheweth
what
kind
of
Sacrifices
God
would
rather
have
then
burnt
Offerings
.
This
is
such
a
sacrifice
,
as
will
never
be
out
of
fashion
:
When
hee
comes
,
of
whom
it
is
written
in
the
volume
of
the
booke
,
and
when
all
the
sacrifice●
of
the
Ceremoni●●
law
cease
▪
as
shadows
of
things
to
come
,
giving
place
to
the
true
substance
and
body
of
them
:
then
this
kinde
of
sacrifice
will
last
in
season
and
fashion
to
the
Worlds
end
.
This
is
the
sacrifice
which
God
accepte●●
,
in
and
for
it selfe
.
Such
as
the
Apostle
calleth
of
▪
I
beseeth
you
brethren
by
the
〈◊〉
of
God
,
〈…〉
your
〈◊〉
a
living
sacrifice
,
holy
,
acceptable
to
God
,
which
is
your
reasonable
service
.
Consider
here
,
-
1
The
matter
and
substance
of
this
Sacrifice
,
a
broken
spirit
,
a
broken
and
contrite
heart
.
-
2
The
necessity
of
this
sacrifice
,
enforced
from
hence
:
it
is
the
sacrifice
of
God
.
-
3
The
acceptation
here
of
with
God
:
O
God
,
thou
wilt
not
despise
.
1
Of
the
matter
.
1
Here
is
a
double
subject
.
-
1
The
spirit
.
-
2
The
heart
.
2
Here
heare
the
work
which
must
be
wrought
upon
this
subject
.
-
1
Breaking
:
a
broken
spirit
.
-
2
Con●●ition
:
a
broken
and
contrite
heart
.
1
The
Spirit
.
1
By
the
spirit
it
sometimes
is
meant
in
Scripture
,
the
holy
Ghost
in
the
regenerate
man
,
wherby
he
is
sanctified
in
some
measure
.
This
Spirit
was
in
Christ
,
in
plenitudine
,
in
fulnesse
:
and
herewith
he
sanctified
himselfe
for
our
skes
.
Of
this
Saint
Iohn
speaketh
,
when
he
saith
,
God
giveth
not
the
spirit
by
measure
unto
him
.
2
Sometimes
the
name
of
spirit
,
is
given
to
the
breath
of
man
.
So
God
breathed
into
Adam
the
breath
of
life
.
3
Sometime
it
is
taken
for
the
reasonable
soul
of
man
,
which
actuateth
and
anima●eth
the
body
:
and
man
thereby
is
anima
vivens
,
a
living
foule
:
spiritus
revertitur
ad
Deum
qui
dedit
:
The
spirit
returns
to
God
that
gave
it
.
4
Somtime
●●
is
taken
for
the
intellectuall
part
of
man
,
which
we
call
the
minde
.
So
the
Apostle
,
For
what
●●n
knoweth
the
things
of
man
,
save
the
spirit
of
●●in
that
is
●n
him
?
So
I
take
it
here
.
This
is
the
understanding
and
discu●s●ve
power
in
man
,
wherby
hee
comprehendeth
the
knowledge
of
things
.
This
spirit
of
it self
is
not
capable
of
divine
knowledge
:
that
is
supernaturall
:
Animal
is
ho●●
non
percipi●
qu●
sunt
These
divine
mysteries
are
foolishnesse
to
the
spirit
of
man
.
For
this
spirit
judgeth
by
sense
and
naturall
reason
,
and
is
blinde
to
behold
things
invisble
,
which
are
the
object
of
a
regenerate
mans
spirit
.
The
eye
of
the
naturall
spirit
seeth
things
present
onely
:
the
eye
of
the
spirit
regenerate
,
videt
futura
,
sees
things
to
come
.
2
▪
The
heart
▪
The
heart
is
the
proper
seat
of
our
affections
:
there
dwell
our
hope
,
and
joy
,
and
love
,
and
desire
,
our
griefe
and
feare
,
&c.
It
is
the
saurus
cordis
:
the
treasure
of
the
hart
:
if
it
do
hold
good
things
,
it
is
bonus
the
saurus
,
a
good
treasure
:
if
it
be
the
nest
wherin
Concupiscence
hatcheth
he●
yong
,
Then
out
of
the
heart
come
adulteries
,
murthers
,
&c.
The
name
of
heart
is
often
in
Scripture
extended
to
both
these
:
both
understanding
and
affections
:
here
they
be
distinguished
to
make
sure
worke
that
both
of
them
may
be
wrought
upon
in
the
oblation
of
this
sacrifice
.
So
the
name
of
spirit
doth
include
the
whole
inward
man
:
yet
it
is
here
named
single
in
his
more
peculiar
sense
.
Examples
we
have
of
both
.
1
Of
the
heart
,
God
saith
:
The
imagination
of
mans
heart
is
evill
from
his
youth
.
2
For
the
spirit
:
so
Malachie
,
Therefore
take
heed
to
your
spirit
:
where
the
whole
inward
man
is
meant
.
The
subject
then
of
this
passion
is
the
whole
man
:
for
the
passions
of
the
spirit
and
heart
do
afflict
the
body
,
and
make
a
sacrifice
of
that
also
to
God
.
So
here
is
nothing
of
man
left
out
:
Sicut
delictum
,
it
●
p●●iten●i●
.
As
there
is
a
fault
,
so
there
must
be
repentance
:
where
the
fault
stained
,
repentance
●●●st
wash
.
God
loveth
not
unrighteousnesse
,
neither
shall
any
evil
dwell
with
him
,
from
iniquit●●
cordis
,
the
iniquity
of
the
heart
,
to
iniquit●●
calcan●i
,
the
iniquitie
of
the
heele
.
2
How
this
subject
must
●e
wrought
upon
.
Here
are
two
words
used
.
-
1
To
the
spirit
,
breaking
.
-
2
To
the
heart
,
breaking
and
contrition
.
1
Of
breaking
.
The
word
signifieth
such
a
breaking
as
commeth
of
smiting
,
which
lameth
▪
and
maketh
the
body
unable
to
performe
the
offices
thereof
.
Or
such
as
threshing
,
which
quasheth
and
breaketh
the
straw
.
2
Contrition
.
That
is
a
word
of
more
force
,
and
betokeneth
grinding
.
These
words
are
used
to
expresse
the
mortification
of
the
inward
man
.
David
spake
before
of
Gods
breaking
his
bones
,
which
is
used
to
declare
,
-
1
The
inward
vexation
of
the
soule
for
sin
,
and
feare
of
the
indignation
of
God
due
for
it
.
-
2
The
outward
afflictions
which
God
doth
put
upon
sinners
,
to
bring
them
to
repentance
.
Gods
breaking
of
us
thus
is
not
enough
to
make
us
a
sacrifice
to
God
.
We
must
also
thresh
,
and
smite
,
and
grinde
our
owne
spirits
and
hearts
by
a
serious
,
and
unfeined
,
and
full
repentance
,
and
then
our
spirit
and
our
heart
is
a
sacrifice
acceptable
to
God
.
1
For
the
breaking
of
the
spirit
,
that
is
performed
when
wee
take
away
by
strong
hand
our
intellectuall
powers
,
and
faculties
,
from
all
impertinent
and
vain
speculations
,
and
studies
:
when
wee
bestow
them
all
in
the
search
of
that
excellent
knowledge
of
Christ
crucified
,
who
is
our
way
to
heaven
.
So
the
Apostle
esteemed
to
know
nothing
else
.
1
Knowledge
puffeth
up
,
it
is
windy
and
swelling
in
many
.
This
bladder
must
be
prickt
,
and
such
as
over-ween
their
knowledge
,
must
be
taught
to
know
that
they
yet
know
nothing
,
sicut
op●rtet
,
as
they
ought
.
Augustine
amongst
the
hereticks
in
his
time
notorious
,
The
wise
sonne
of
I●k●h
did
not
finde
this
in
himselfe
,
Surely
,
I
am
more
bru●ish
then
any
man
,
and
have
not
the
understanding
of
a
man
.
I
neither
〈◊〉
wisdome
,
nor
have
the
knowledge
of
the
holy
.
If
wee
cannot
be
sensible
of
our
defect
this
way
,
but
will
needs
over-esteeme
our
knowledge
:
the
Prophet
thresheth
and
breaketh
such
spirits
with
this
universall
elogie
.
Every
man
is
brutish
by
his
knowledge
:
when
God
looked
down
from
heaven
;
he
found
:
non
est
intelligent
,
there
is
none
that
understandeth
.
Wisdome
had
much
adoe
,
shee
called
for
audience
in
the
street
,
on
house-tops
,
much
and
lowd
,
shee
cried
for
audience
.
Yet
they
that
think
they
know
som
what
more
then
their
neighbours
,
exalt
themselves
.
This
spirit
must
be
broken
●in
us
.
The
Devils
in
this
kinde
of
light
,
doe
farre
out-●●●●e
us
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
knowing
creatures
:
and
live
wee
never
so
long
,
wee
shall
never
know
so
much
as
they
doe
here
.
Socrates
so
famous
in
heathen
story
,
as
Saint
Augustine
saith
,
he
was
by
the
oracle
declared
the
wisest
of
then
living
:
got
his
honorable
estimation
of
wisdome
from
the
sense
and
profession
of
this
,
Hoc
scio
,
quia
nihil
scio
.
I
know
this
,
that
I
know
nothing
.
This
superba
scientia
,
proud
knowledge
,
is
a
disease
in
our
spirituall
,
and
intellectuall
part
which
must
be
purged
,
and
our
spirits
must
be
broken
of
it
.
For
it
is
a
great
hinderance
to
our
endevour
,
to
purchase
more
,
when
we
think
we
have
enough
already
.
2
Another
disease
of
the
spirit
is
,
when
wee
are
over-curious
in
seeking
to
know
above
that
which
is
written
,
which
the
Apostle
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
I
say
through
Quasi
nos
arceat
.
Apostolus
a
perscrutatione
rerum
magis
subtilium
quàm
utilium
.
As
if
the
Apostle
restrained
us
from
the
search
of
things
more
subtile
then
profitable
.
So
Lyra●us
:
quia
qui
perscrutator
est
majestatis
,
opprimetur
à
gloria
,
because
the
searcher
out
of
majesty
,
shall
be
oppressed
with
glory
.
This
ambition
of
unrevealed
knowledge
hath
added
so
many
fancies
of
men
to
the
written
Word
of
God
,
and
pieced
out
the
story
of
the
Bible
with
many
unwritten
and
legendary
supplements
,
and
traditions
:
and
it
hath
moved
many
unnecessary
cuestions
in
religion
.
This
was
the
sin
of
Adam
,
and
the
fall
of
man
in
him
,
the
losse
of
Paradise
then
,
and
wil
be
the
losse
of
heaven
for
ever
,
if
we
desire
to
be
like
God
in
omnisciency
.
Some
have
intemperatly
busied
their
brains
to
enquire
what
God
did
in
that
immense
eternity
before
the
Creation
of
the
World
,
before
time
was
,
and
finding
no
work
for
him
have
determined
,
that
Mundus
is
aeternus
,
the
World
is
eternall
:
and
so
they
evacuate
the
story
of
the
Creation
,
and
give
Moses
the
lie
.
Others
dream
of
more
Worlds
,
as
those
Lunaticks
who
think
the
Moon
another
World
,
such
as
this
in
which
we
live
,
and
our
World
to
be
a
Moon
to
them
,
as
that
is
to
us
.
Many
beyond
sobriety
are
over-busie
in
searching
after
things
to
come
,
prying
into
the
secret
closet
of
the
Almighty
,
and
desiring
to
be
of
his
counsel
for
future
events
.
The
Devill
took
a
great
advantage
of
this
,
and
set
up
Oracles
for
the
nonce
which
abused
many
,
and
brought
him
much
custome
.
From
hence
came
the
auspicia
q.
av●spisia
,
Divinations
by
the
flight
of
birds
.
Auguria
ab
avium
garritu
,
praedictions
,
from
the
chirping
and
chattring
of
birds
.
Aruspices
:
such
as
divined
by
the
inwards
of
beasts
offered
by
their
Priests
upon
their
altars
,
by
the
colour
of
the
entrails
:
the
soundnesse
of
them
,
the
motion
,
the
flame
,
the
smoke
of
the
burning
.
Of
this
●
The
King
of
Babel
consulted
with
Idols
,
he
looked
upon
the
liver
.
There
were
so
many
illusions
in
this
kinde
to
abuse
the
credulitie
,
and
to
satisfie
the
curiosity
of
men
ambitious
of
knowledge
beyond
their
bounds
,
as
that
it
grew
into
a
kinde
of
profest
study
and
practice
.
The
Augures
in
Rome
having
priviledge
above
all
other
Priests
,
for
being
convicted
of
never
so
heinous
a
crime
,
they
never
lost
their
office
for
it
.
Necromancy
,
Geomancy
,
Chiromancy
,
Hydromancy
,
Onomancy
,
grew
hence
.
And
all
Magicall
conjurations
effected
by
compact
and
stipulation
with
the
Devill
.
These
were
studies
,
and
books
were
written
of
them
.
Many
that
used
curious
arts
brought
their
books
.
I●nius
out
of
the
Syriack
readeth
,
Multi
magicam
artem
exercentes
:
Many
that
were
exercised
in
the
Magick
art
.
For
the
Ephesians
were
very
notorious
this
way
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grew
into
a
Proverb
,
concerning
the
magicall
inscriptions
of
amulets
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
charmes
worn
about
the
neck
.
Our
times
are
not
free
of
this
dotage
,
consulting
wise-men
and
wise-women
,
for
things
lost
,
for
things
to
come
:
going
to
Ekro●
,
as
if
there
were
no
God
in
Israel
.
The
wise
sonne
of
Syrach
adviseth
us
well
.
Seek
not
things
that
are
too
hard
for
thee
,
neither
serch
thou
things
that
are
above
thy
strength
.
But
what
is
commanded
thee
,
think
theron
with
reverence
,
for
it
is
not
needful
for
thee
to
see
the
things
that
are
in
secret
.
Be
not
curious
in
unnecessary
matters
,
for
more
things
are
shewed
to
the●
,
〈◊〉
men
understand
.
The
spirit
must
be
broken
of
these
studies
,
they
are
diabolicall
,
and
do
but
fasten
us
so
much
more
to
the
familiaritie
of
that
roaring
lion
,
who
playeth
the
cunning
Serpent
with
us
to
deceive
.
3
Another
disease
of
the
spirit
is
vain
knowledge
,
when
we
spend
our
time
in
a
frothy
learning
of
hamane
wit
,
neglecting
the
solid
study
of
the
way
of
our
salvation
.
The
reading
of
the
books
of
time
,
the
Chronicles
and
Annals
of
former
ages
:
the
judicious
survey
of
the
Histories
of
our
own
or
other
Nations
.
The
industrious
and
ingenuous
search
into
the
excellent
wisdome
of
the
ancient
Poets
and
Mythologists
is
no
losse
of
time
,
where
a
sober
discretion
hath
the
menage
of
them
;
and
these
studies
as
hand-maids
do
look
upon
the
hand
of
their
mistris
:
the
doctrine
of
Godsfeare
,
and
of
the
way
of
life
.
But
when
these
take
up
the
whole
man
,
and
recreations
do
turn
to
our
set
work
:
this
overdoing
in
them
;
joyned
with
neglect
of
that
unum
necessarium
,
one
thing
necessary
,
proves
a
disease
in
the
spirit
,
and
benighteth
us
so
that
we
shall
hardly
finde
the
way
to
Heaven
.
Our
times
have
exceeded
the
former
ages
in
the
innumerous
spawn
of
idle
Pamphlets
,
and
much
of
our
little
time
is
vainly
cast
away
upon
them
.
Wee
must
redeeme
the
time
,
a
talent
for
which
wee
shall
be
answerable
to
our
God
;
and
break
our
spirits
from
these
vanities
also
.
The
way
to
reforme
this
is
to
propound
to
our selves
the
knowledge
of
God
,
and
him
whom
God
hath
sent
Iesus
Christ
in
chiefe
,
and
to
use
all
other
studies
and
arts
,
our
own
,
and
others
wits
to
the
advancing
of
this
maine
science
.
And
for
that
Iushious
and
sensuall
delight
which
looser
and
lighter
studies
do
bring
,
to
fall
out
with
it
,
and
as
the
wiseman
adviseth
,
to
say
to
laughter
,
thou
art
mad
,
and
to
pleasure
,
what
meanest
thou
?
There
is
a
sweetnesse
in
the
Law
of
God
,
and
in
the
holy
study
of
his
testimonies
,
which
if
our
tast
were
rectified
as
Davids
was
,
would
surpasse
the
relish
of
hony
,
and
the
hony
combe
.
But
diseased
tastes
cannot
relish
this
sweetnesse
.
When
Saint
Paul
the
chiefe
learned
man
of
the
thirteen
Apostles
did
come
to
himself
,
hee
esteemed
to
know
nothing
but
Jesus
Christ
and
him
crucified
.
Againe
,
I
thinke
all
things
but
losse
for
the
excellent
knowledge
sake
of
Christ
Jesus
my
Lord
,
and
dojudge
them
but
dung
,
that
I
might
win
Christ
.
It
is
no
easie
matter
to
break
our
spirits
from
these
plausible
and
delightfull
streins
of
wit
:
though
wee
know
,
that
it
was
the
fall
and
ruine
of
man
:
he
sought
many
inventions
.
The
taste
that
hath
bin
long
used
to
the
Onions
and
Garlick
of
Aegypt
,
cannot
like
Manna
the
food
of
Angels
a
long
time
.
But
as
Physicians
for
the
body
finding
their
intemperate
patients
disease
,
do
forbid
them
all
kinde
of
meats
that
fewell
their
disease
,
and
limit
them
to
a
diet
,
with
which
they
thrive
well
and
recover
health
;
so
must
our
soules
for
cure
of
these
diseases
▪
be
strongly
kept
from
such
studies
and
knowledge
as
do
but
encrease
vanity
,
and
restrained
to
the
Manna
of
Gods
holy
Word
,
the
most
wholsome
bread
,
and
sincere
milke
,
and
strong
meate
of
the
inward
man
.
Custome
will
wean
us
,
and
the
sweet
wholsomnesse
of
this
better
diet
,
and
the
experienced
vegetation
and
spirituall
battening
of
the
soule
by
it
will
in
the
end
approove
vaine
studies
to
be
no
better
then
the
husks
of
the
swine
in
a
farre
Country
.
But
the
Word
of
God
to
be
the
bread
of
our
own
fathers
house
,
even
the
bread
wher
with
he
feedeth
his
owne
family
sufficiently
:
the
bread
that
strengtheneth
mans
heart
.
And
when
we
have
once
fed
of
this
heartily
,
that
wee
desire
some
drink
to
it
▪
hee
will
bring
us
to
his
house
of
All
this
must
be
unlearnt
and
forgotten
to
make
room
for
saving
knowledge
,
though
wee
part
with
this
,
as
Hannibal
did
from
Italie
,
or
Lots
wife
from
Sodome
.
2
A
broken
heart
.
The
heart
is
the
first-born
in
us
,
Natures
eldest
sonne
in
the
production
of
man
.
It
is
soveraigne
in
the
body
,
it
rules
and
commands
all
the
rest
.
In
the
Creation
of
it
,
in
Adam
,
it
was
Cormundum
,
cor
perfectum
:
A
clean
heart
,
a
perfect
heart
:
for
all
that
hee
made
was
exceeding
good
.
Since
the
fall
of
man
,
it
hath
gotten
an
ill
name
.
The
heart
is
deceitfull
above
all
things
,
and
desperatly
wicked
,
who
can
know
it
?
I
the
Lord
search
the
heart
.
And
you
shall
see
how
he
found
it
generally
in
men
.
God
saw
that
the
wickednesse
of
man
was
great
in
the
earth
;
and
that
every
imagination
of
the
thoughts
of
his
heart
were
onely
evill
continually
:
the
margent
of
the
Kings
Bible
rendreth
the
word
in
full
signification
:
Every
desire
and
purpose
of
the
heart
.
1
God
promiseth
his
people
to
take
the
stony
heart
out
of
their
flesh
.
Here
i●
cor
durum
,
an
hard
heart
.
Our
hearts
are
hardned
by
the
custome
of
sin
.
2
There
is
cor
pravum
,
an
evill
heart
.
Take
heed
that
there
be
not
in
any
of
you
an
evill
heart
of
unbelief
to
depart
away
from
the
living
God
.
This
is
an
heart
infected
with
the
corrupt
love
,
either
of
falshood
to
forsake
the
truth
of
God
,
as
Hereticks
;
or
of
vanity
to
preferre
the
pleasures
of
this
life
before
the
good
old
way
.
This
is
the
sin
of
filii
sae●uli
,
the
children
of
this
world
.
3
Cor
perversum
,
a
froward
heart
,
hee
that
hath
a
froward
heart
,
findeth
no
good
.
This
is
a
peevish
and
contradictory
evill
nature
,
that
cannot
live
under
awe
and
rule
,
but
resisteth
the
good
motions
of
the
Spirit
.
You
have
alwayes
resisted
the
Holy
Ghost
.
4
Cor
laqu●us
,
the
heart
which
is
a
snare
,
as
the
adulterous
womans
,
Salomon
saith
,
Her
heart
is
snares
and
nets
.
5
There
is
also
a
plaguy
heart
.
So
Salomon
,
What
prayer
or
supplication
shall
be
made
by
any
man
,
or
by
all
thy
people
Israel
,
which
shall
know
every
man
the
plague
of
his
own
heart
.
In
the
diseases
of
the
body
,
the
venome
and
malignity
of
the
disease
hasteth
all
it
can
to
the
heart
to
destroy
that
,
and
there
it
endeth
.
But
in
spirituall
diseases
,
the
heart
hatcheth
and
spawneth
sin
,
the
issue
of
concupisence
,
and
seminateth
it
in
the
affections
and
desires
.
For
out
of
the
heart
come
,
adulteries
,
murthers
,
&c.
These
be
those
painfull
swellings
,
and
ulcerous
sores
which
sin
breedeth
in
the
heart
of
man
:
a
very
plague
in
the
heart
.
Yet
for
all
this
,
our
God
saith
to
us
,
My
sonne
,
give
me
thy
heart
:
being
so
bad
as
it
is
,
it
is
not
worth
the
giving
or
receiving
.
Therefore
to
make
it
a
sacrifice
to
God
,
we
must
break
it
.
A
broken
and
a
contrite
heart
God
will
not
despise
.
Wee
must
thresh
and
breake
,
and
melt
and
grinde
our
hearts
to
make
them
a
present
for
him
.
Two
wayes
may
the
heart
of
man
be
thus
broken
.
-
1
By
outward
afflictions
.
-
2
By
inward
compunction
.
1
For
outward
afflictions
.
These
are
of
great
force
to
break
an
hard
heart
,
to
melt
an
iron
heart
,
to
humble
a
proud
heart
,
to
tame
a
rebellious
heart
,
to
recover
a
stray
heart
.
God
often
worketh
upon
the
hearts
of
sinners
this
way
.
And
David
found
this
physick
very
healthfull
to
him
.
Before
I
was
afflicted
,
I
went
astray
:
but
now
I
keep
thy
Word
.
It
was
good
for
me
,
that
I
was
afflicted
.
Saint
Paul
being
to
part
with
his
friends
,
and
seeing
them
all
teares
,
for
the
grief
therof
,
saith
,
What
meane
you
to
weep
and
to
break
my
heart
?
The
heart
of
man
is
easily
broken
with
griefe
.
Elijah
grew
weary
of
his
life
.
So
did
Jonah
,
both
desire
of
God
that
they
may
die
.
Job
and
Jeremy
had
their
hearts
so
broken
with
sorrows
that
they
abhorred
life
,
and
never
did
any
more
earnestly
desire
to
live
,
then
they
did
to
be
cut
off
from
the
land
of
the
living
.
Many
of
these
fits
and
sharpe
agonies
come
upon
us
:
wee
find
the
Romane
stories
full
of
examples
of
those
whom
the
outward
crosses
of
life
have
so
wearied
,
that
they
have
preferred
to
die
by
their
own
hand
,
rather
then
to
live
out
the
furious
assault
of
temporall
disgrace
or
pain
.
Wee
have
losses
in
our
goods
,
grief
for
our
friends
,
heavinesse
for
the
losse
of
children
,
or
their
unthriving
courses
in
the
world
,
manifold
sicknesses
,
molestation
by
suites
,
and
such
like
grievances
store
.
God
is
pleased
to
use
these
as
meanes
to
breake
our
hearts
,
and
they
doe
worke
with
some
:
for
in
the
day
of
their
affliction
they
will
seeke
God
diligently
.
And
when
the
judgements
of
God
are
upon
the
earth
,
the
inhabiters
of
the
world
will
learne
righteousnesse
.
But
an
heart
thus
broken
onely
with
outward
tribulations
,
is
not
alwayes
a
sacrifice
for
sinne
.
For
murmurers
,
and
male-contents
,
and
envious
persons
,
because
they
cannot
have
their
will
,
doe
not
onely
sicken
and
disease
all
the
joyes
of
life
:
but
choake
and
strangle
them
,
with
immoderate
vexation
.
If
hearts
so
broken
were
a
sacrifice
to
God
:
Cain
,
and
Lamech
,
and
Esau
,
and
Ishmael
,
and
Absolon
,
might
plead
for
their
acceptance
with
God
:
for
in
Cains
countenance
,
in
Lamechs
words
,
in
Ishmaels
lookes
,
in
Esaeus
teares
,
In
Absolons
flight
,
wee
may
discerne
what
hearts
they
had
:
no
question
,
much
shaken
,
and
broken
with
severall
vexations
,
because
they
could
not
have
their
will
.
2
Inward
compunction
.
St.
Bernard
putteth
us
into
the
way
of
it
.
-
1
Looking
up
unto
God
.
-
2
Looking
downe
upon
our selves
.
1
Vpon
God
if
we
looke
,
we
shall
finde
▪
-
1
What
he
hath
beene
,
and
is
.
-
2
What
he
is
,
and
shall
be
.
1
What
he
hath
beene
and
is
to
us
,
1
Factor
a
maker
:
for
thy
hands
have
made
me
and
fashioned
me
.
He
made
us
,
not
we
our selves
:
we
are
wonderfully
and
fearefully
made
.
Wonderfully
,
in
respect
of
the
priviledges
of
man
above
all
his
other
creatures
,
and
fearefully
,
in
respect
of
the
danger
he
was
in
,
in
case
of
falling
.
2
Benefactor
:
for
notwithstanding
our
fall
,
to
omit
all
other
his
favours
,
Misit
,
dedit
filium
:
non
pepercit
:
he
hath
sent
he
hath
given
his
Son
,
he
hath
not
spared
him
,
and
by
him
he
offereth
life
and
salvation
.
God
is
no
debtor
to
us
,
that
he
should
have
so
immense
a
summe
of
favours
to
pay
us
.
Adam
would
have
sought
out
him
in
the
fresh
of
the
morning
,
if
it
had
been
so
.
Let
us
but
cast
up
the
accompt
of
the
favours
of
God
to
us
,
that
is
enough
to
breake
the
heart
,
for
full
shame
doth
not
onely
put
us
out
of
countenance
,
but
out
of
heart
also
.
Ad
omnia
reus
es
,
pla●ge
per
singula
,
thy
guilt
is
universall
,
let
thy
sorrow
be
universall
.
There
is
never
a
favour
by
us
received
from
God
,
but
it
deserveth
the
thankes
and
obedience
of
our
whole
life
.
Many
sinnes
are
punished
onely
with
shame
here
,
the
law
presumeth
that
shame
will
breake
the
heart
,
and
remove
the
offence
.
Quânam
fronte
attolle
oculos
ad
vultum
patris
t●●
boni
,
tam
malus
filius
?
With
what
f●ce
do
I
so
wicked
a
sonne
behold
the
countenance
of
so
good
a
Father
?
Shame
hath
this
power
of
breaking
the
heart
,
because
in
all
ingenuous
natures
it
is
joyned
with
griefe
,
and
grief
grindeth
the
heart
to
powder
.
For
how
can
wee
suffer
it
,
to
have
our
faces
covered
with
confusion
,
and
not
to
have
our
soules
rent
and
torne
with
sorrow
,
when
wee
consider
how
unthankfully
wee
have
requited
God
with
evill
for
all
the
favours
hee
hath
done
for
us
.
When
he
pleadeth
,
What
could
I
have
done
more
for
my
Vineyard
that
I
have
not
done
!
and
shall
say
,
If
this
had
been
too
little
,
I
would
have
done
more
:
yet
hee
looked
for
grapes
,
and
lo
,
we
have
brought
him
forth
wilde
grapes
.
Can
this
do
lesse
then
engrieve
our
soules
,
and
charge
them
with
heavinesse
,
even
to
the
death
?
that
for
our
corn
and
wine
and
oile
,
for
the
bread
that
strengtheneth
our
harts
,
for
the
oile
that
maketh
our
countenance
cheerfull
,
for
the
wine
that
comforteth
us
,
for
rain
and
fruitfull
seasons
,
for
peace
and
prosperity
;
wee
should
grieve
the
heart
of
God
and
pain
him
with
our
sinnes
,
even
to
repentance
that
he
hath
made
us
!
2
Consider
what
he
is
and
shall
be
to
us
.
1
Hee
is
:
the
Lord
Jehovah
is
his
name
,
he
protecteth
us
in
our
being
,
he
giveth
us
laws
to
regulate
our
conversation
:
and
he
saith
to
every
one
of
us
,
Hoc
fac
&
vives
.
Do
this
,
and
live
.
But
we
have
set
his
laws
light
,
and
have
cast
his
Commandements
behind
our
backs
.
We
have
hated
to
be
reformed
:
God
himself
the
Father
of
mercies
,
and
God
of
all
consolation
cannot
find
out
a
way
for
mercy
.
How
shall
I
be
mercifull
to
thee
in
this
!
God
hath
risen
early
to
send
his
prophets
to
us
:
and
they
have
stretched
out
their
hands
all
the
day
long
,
in
season
,
and
out
of
season
,
calling
upon
us
to
heare
his
words
,
for
they
are
sweet
.
The
wise
consideration
and
remembrance
of
this
exceeding
love
and
patience
of
God
in
forbearing
us
,
of
his
wisdome
in
guiding
us
,
leading
us
like
sheep
by
the
hand
of
Moses
and
Aaron
,
compared
with
our
sinfull
aberrations
,
and
wilfull
oppositions
to
his
Law
may
work
upon
us
these
two
thoughts
,
which
may
break
our
hearts
.
1
Quid
fe●i
?
What
have
I
done
?
It
was
Jeremies
complaint
,
that
there
was
none
in
the
people
,
that
so
bethought
himself
and
cryed
,
Quid
feci
?
What
have
I
done
?
Who
audited
his
life
,
and
called
himself
to
account
for
his
sins
;
but
every
man
ran
on
in
his
sin
,
as
an
horse
rusheth
into
the
battaile
.
But
even-reckonings
doe
make
long
friends
.
If
we
see
upon
the
accompt
that
wee
have
not
to
pay
,
at
least
with
the
servant
in
the
Parable
,
let
us
aske
mercy
and
crave
a
further
day
,
and
promise
payment
,
that
he
may
forgive
us
all
the
debt
.
2
With
the
auditours
of
Peter
,
Viri
fratres
,
quid
faciemus
?
Men
and
brethren
,
what
shall
we
do
?
When
our
hearts
fail
us
,
and
we
are
at
our
wits
end
,
and
all
our
cunning
is
gone
,
in
this
storm
:
Then
Samuel
the
Lords
Prophet
will
say
;
God
forbid
,
that
I
should
●inne
against
the
Lord
,
and
cease
praying
for
you
:
but
I
will
teach
you
the
good
,
and
the
right
way
.
Yea
,
God
himselfe
shall
be
thy
teacher
:
He
hath
shewed
thee
,
ô
man
,
what
is
good
,
and
what
the
Lord
requireth
of
thee
.
May
not
our
hearts
melt
within
us
,
considering
the
time
of
light
in
which
wee
have
lived
,
that
our
wayes
should
yet
be
taxed
with
darknesse
?
That
ignorance
should
now
be
charged
upon
us
,
after
wisdome
hath
uttered
her
voice
so
long
in
our
streets
,
and
high-wayes
,
and
on
our
house-tops
?
Insomuch
as
God
cryeth
unto
us
in
complaint
and
grief
.
Why
will
you
perish
,
ô
house
of
Israel
?
2
Consider
God
as
hee
shall
be
the
judge
of
all
our
wayes
,
of
all
our
words
,
of
all
our
thoughts
.
Shall
I
not
avenge
me
of
such
a
Nation
as
this
?
We
shall
all
appeare
before
the
judgment
seat
of
God
:
and
every
man
shall
give
account
to
God
of
himselfe
.
What
heart
thinketh
of
this
day
,
of
this
appearance
,
of
this
account
,
of
this
judgment
,
but
it
breaketh
like
a
potters
vessell
,
it
melteth
like
the
fat
of
Lambs
?
For
when
God
ariseth
and
awaketh
as
one
out
of
sleep
,
as
Noah
awaked
,
and
knoweth
what
his
sonnes
have
done
to
him
:
Will
not
he
rain
snares
to
take
us
,
that
wee
may
not
escape
his
hail
▪
stones
,
and
coles
of
fire
?
The
God
whom
we
provoke
is
a
jealous
and
a
terrible
God
:
it
is
a
fearfull
thing
to
fall
into
his
angry
hands
:
when
he
ariseth
to
judge
,
the
righteous
shall
hardly
be
saved
.
As
Saint
Bernard
saith
,
Instaurat
adversumme
testes
.
Hee
appointeth
witnesses
against
me
.
These
are
of
two
sorts
,
it
is
a
breaking
of
our
hearts
to
heare
either
of
them
give
in
evidence
.
1
His
benefits
.
Victum
,
vestitum
,
usum
temporis
hujus
&
ante
omnia
sanguinem
filii
ejus
.
His
food
,
apparell
,
the
use
of
his
time
;
above
all
,
the
bloud
of
his
Sonne
.
Would
these
severall
seeds
of
grace
yeild
him
no
harvest
?
2
Our
sins
,
our
folly
trespassing
his
wisdome
:
our
vanity
offending
his
holinesse
,
our
falshood
his
truth
,
our
unrighteousnesse
his
justice
,
our
presumption
his
mercy
,
and
our
rebellion
his
power
.
Saint
Bernard
in
meditation
of
the
account
for
this
is
all
broken
,
heart
and
all
.
Paveo
gehennam
,
paveo
judicis
vultum
ipsis
angelicis
potestatibus
tremendum
,
horreo
verm●m
rodentem
,
ignem
torrentem
,
fumum
,
sulphur
,
tenebras
exteriores
.
Quis
dabit
capiti
meo
aquam
,
&
oculis
meis
fontem
la●hrymarum
,
ut
praeveniam
fletibus
meis
,
fletum
&
stridorem
dentium
,
&c.
Heu
me
,
mater
mea
,
ut
quid
genuisti
me
filium
doloris
,
amaritudinis
,
indignationis
&
plorationis
aeternae
:
natum
in
combustionem
,
&
cibum
ignis
.
I
feare
hell
,
I
feare
the
countenance
of
the
judge
,
to
be
feared
by
angelicall
powers
,
I
feare
the
worme
gnawing
,
the
fire
broyling
,
the
smoke
,
the
brimstone
,
the
outer
darknesse
.
Who
will
give
water
to
my
head
,
and
a
fountaine
of
teares
to
my
eyes
,
that
I
may
prevent
by
my
weeping
,
the
weeping
and
gnashing
of
teeth
?
O
my
mother
,
why
hast
thou
begotten
me
,
a
sonne
of
sorrow
,
of
bitternesse
,
of
wrath
,
of
eternall
wayling
,
born
to
be
burnt
,
and
to
be
meat
for
the
fire
?
We
are
here
convicted
in
two
tryals
,
and
receive
sentence
of
condemnation
in
both
.
-
1
In
the
judgement
of
the
Law
which
wee
have
broken
.
-
2
Of
our
conscience
which
pronounceth
us
children
of
darknesse
,
and
heires
of
condemnation
.
When
the
sad
consideration
of
these
things
hath
broken
our
hearts
and
ground
them
to
dust
,
then
the
nest
of
sinne
will
be
destroyed
,
and
concupiscence
shall
not
have
where
to
lay
her
yong
.
Observe
the
difference
of
true
Religion
from
false
.
The
gods
of
the
Heathen
doe
never
exact
such
breaking
of
hearts
of
their
worshippers
.
Let
them
have
your
eye
,
your
tongue
,
your
knee
,
your
gifts
,
and
keep
your
hearts
to
your selves
.
For
they
know
not
whether
you
give
them
hearts
or
no.
But
our
God
will
have
our
hearts
,
and
hee
will
have
them
thus
broken
!
and
there
is
no
delaying
or
dallying
with
him
▪
hee
searcheth
us
to
the
bottome
,
and
tryeth
hearts
and
reins
.
We
cannot
deceive
him
with
unreall
semblances
.
The
way
to
heaven
is
not
so
easie
as
most
men
deem
it
:
We
must
suffer
with
Christ
,
if
we
will
reigne
with
him
,
his
soule
was
heavy
,
and
he
was
broken
for
our
sins
,
when
the
〈…〉
of
our
peace
lay
upon
him
.
And
we
must
rent
our
hear●●
〈…〉
not
our
garments
,
when
wee
turne
to
the
Lord
▪
if
we
will
have
mercy
and
forgivenesse
.
There
is
nothing
that
flattereth
sin
more
in
us
then
an
opinion
of
the
easinesse
of
repentance
.
But
if
we
observe
David
in
this
Psalme
,
we
shall
discern
that
there
is
no
such
tribulation
as
true
repentance
,
it
is
a
washing
throughly
,
a
rubbing
and
scowring
with
hysop
:
it
will
cost
hote
and
scalding
water
to
purge
the
stains
and
blemishes
of
our
life
.
It
will
cost
the
breaking
of
our
bones
:
strong
cryes
and
supplications
,
that
wee
may
heare
of
joy
and
gladnesse
.
It
will
cost
us
a
breaking
first
,
then
a
new
making
of
our
hearts
to
fill
them
,
a
present
for
him
who
saith
:
My
sonne
,
give
me
thy
heart
.
And
now
what
shall
I
say
,
and
what
shall
I
doe
unto
thee
,
thou
preserver
of
men
?
My
heart
is
not
worth
the
giving
to
thee
:
If
we
should
search
Ierusalem
with
candles
,
should
we
finde
such
a
heart
!
O
that
there
were
such
a
heart
(
saith
our
God
)
in
them
,
that
they
would
feare
me
and
keep
my
Commandements
alwayes
!
that
it
might
go
well
with
them
,
and
with
their
children
for
ever
.
Our
broken
heart
is
such
an
heart
:
when
our
stubborne
will
is
corrected
and
made
pliant
,
and
obedient
to
the
wil
of
God
,
when
our
love
is
taken
away
from
the
world
and
the
things
therof
,
and
fixed
on
the
Lord
.
When
our
vast
desires
are
limited
to
the
seeking
of
the
Kingdom
of
God
,
and
the
righteousnesse
therof
.
When
our
flattering
hopes
are
taken
off
from
things
temporall
which
profit
not
,
and
reach
out
to
the
promises
of
God
which
concern
better
things
.
When
our
●uscious
delights
are
no
longer
grazed
on
the
green
pastures
of
vain
pleasure
which
saginate
them
to
slaughter
:
but
our
delight
is
in
the
law
of
God
,
and
in
that
law
we
do
exercise
our selves
day
and
night
▪
When
our
strong
endevours
and
labours
are
not
for
bread
that
perisheth
:
but
for
that
which
feedeth
to
everlasting
life
.
When
our
high
flowne
ambition
ceaseth
to
affect
the
false
and
unconstant
honors
of
the
world
,
and
reacheth
forth
an
hand
to
the
never-withering
crown
of
glory
.
When
our
feare
is
not
of
them
that
can
kill
the
body
,
and
there
an
end
,
but
of
him
who
can
deliver
soule
and
body
to
death
eternall
.
When
our
griefe
is
not
for
the
punishments
we
suffer
,
but
for
the
sins
that
deserve
them
.
These
be
broken
and
contrite
hearts
.
You
see
to
what
all
that
I
have
said
driveth
:
even
to
stirre
up
my selfe
and
you
to
a
true
repentance
:
which
the
Prophet
calleth
,
the
breaking
up
of
the
fallow
ground
of
our
hearts
.
Why
should
our
hearts
lye
fallow
and
receive
no
seed
,
and
bring
forth
nothing
but
weeds
?
It
asketh
culture
,
digging
and
ploughing
to
make
it
capable
of
good
seed
.
No
man
casteth
away
seed
upon
fallow
ground
.
If
we
would
bring
forth
fruit
to
God
,
we
must
suffer
the
plow
,
the
renting
and
tearing
of
the
share
:
this
is
repentance
.
John
began
his
preaching
at
repentance
:
So
did
Christ
.
And
he
sent
forth
his
Disciples
,
admonishing
men
every
where
to
repent
.
If
destruction
were
within
forty
dayes
of
us
:
repentance
would
stand
in
the
gap
and
keep
it
out
.
If
the
Decree
were
ready
for
birth
,
repentance
would
make
an
aborcement
.
If
wee
be
nailed
to
the
crosse
of
shame
and
pain
,
wheron
we
suffer
justly
:
repentance
will
open
Paradise
to
us
.
If
our
sins
were
grained
in
crimson
or
scarlet
,
repentance
would
wash
us
whiter
then
snow
.
If
our
iniquities
had
hid
the
face
of
God
from
us
:
repentance
would
uneclipse
it
,
and
our
eies
should
see
our
salvation
.
Our
sins
breake
the
hearts
of
others
.
David
weepeth
for
transgressors
,
here
is
sanguis
vulnerati
cordis
,
the
bloud
of
a
wounded
heart
.
O
weepe
for
your selves
and
your
children
!
2
Sacrifices
of
God
.
This
title
given
to
these
Sacrifices
called
Sacrificia
Dei
,
the
Sacrifices
of
God
,
doth
shew
-
1
The
necessity
-
2
The
excellency
of
them
.
1
The
necessity
.
No
Nation
was
ever
so
irreligious
,
but
it
acknowledged
and
worshipped
some
God
.
Nemo
simpliciter
atheos
.
No
man
is
simply
an
Atheist
.
And
they
thought
him
that
they
worshipped
worthy
of
some
oblations
and
gifts
.
It
is
one
of
the
honors
that
inferiors
do
to
their
superiours
,
to
present
them
with
gifts
.
It
is
recorded
of
Israel
,
that
when
God
had
set
Saul
over
them
for
their
King
,
that
the
children
of
Belial
said
,
How
shall
this
man
save
us
?
And
they
despised
him
,
and
brought
him
no
presents
.
They
are
called
men
of
Belial
,
i.
sine
jugo
,
without
a
yoke
.
But
of
Moab
it
is
said
,
when
David
had
subdued
them
The
Moabites
became
Davids
servants
,
an●
brought
gifts
.
In
the
short
story
of
the
old
World
little
is
recorded
of
the
acts
of
those
persons
who
lived
then
.
Yet
this
is
of
the
two
first
brethren
,
before
any
Law
exprest
for
it
.
In
processe
of
time
it
came
to
passe
,
that
Cain
brought
of
the
fruit
of
the
ground
an
offering
to
the
Lord
.
And
Abel
also
brought
of
the
first-lings
of
his
flocke
,
and
of
the
fat
therof
.
No
question
instructed
by
Adam
,
and
by
him
exampled
to
it
,
and
seasoned
with
that
axiome
of
nature
,
that
God
must
have
gifts
from
us
.
Aristotle
that
great
Naturalist
doth
maintaine
,
that
gifts
are
of
good
use
for
conservation
of
friendship
.
Every
good
and
perfect
gift
commeth
to
us
from
God
.
Thankfull
gifts
returned
from
us
to
him
,
conserve
his
friendship
.
The
Athenians
,
who
worshipped
an
unknowne
God
,
Not
David
onely
saith
,
Quid
retribuam
Domino
▪
What
shall
I
render
unto
the
Lord
?
But
the
people
who
had
perverted
their
wayes
by
many
revolts
from
God
,
do
bethink
themselves
:
Wherwith
shall
I
come
before
the
Lord
,
and
bow
my selfe
before
the
high
God
?
Here
is
not
care
taken
how
to
shift
the
charge
,
and
to
doe
it
as
cheape
as
may
be
.
Shall
I
come
before
him
with
burnt-offerings
,
with
calves
of
a
yeare
old
?
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
rivers
of
oile
?
Shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soule
?
Here
are
gratulatory
,
and
propitiatory
,
and
expiatory
sacrifices
studied
to
remunerate
and
to
reconcile
God
.
It
is
true
that
God
hath
no
need
of
us
,
or
our
gifts
.
If
he
were
hungry
,
hee
would
not
make
his
moan
to
us
.
Yet
these
tenders
of
our
thankfull
duty
to
him
doe
acknowledge
our
love
and
humble
subjection
to
his
government
,
and
confesse
him
Lord
of
all
that
we
possesse
,
and
stoop
all
that
we
have
to
his
power
and
will
.
How
glad
are
wee
when
our
Prince
will
receive
graciously
any
such
present
as
wee
are
able
to
bring
him
?
More
should
it
concern
us
in
duty
to
present
our
God
with
our
gifts
,
and
more
cause
have
we
of
joy
,
if
hee
doe
accept
our
persons
in
them
.
And
seeing
wee
cannot
adde
any
thing
to
him
by
any
present
that
we
can
tender
to
him
,
for
our
wel-doing
extendeth
not
to
him
,
yet
wee
may
at
second
hand
do
him
honour
in
his
house
by
adorning
that
:
in
his
Saints
,
by
feeding
their
hunger
,
clothing
their
nakednesse
,
healing
their
sicknesse
.
And
with
such
sacrifices
God
is
well
pleased
.
Now
that
wee
have
seen
in
Davids
overture
what
is
the
most
acceptable
tender
wee
can
make
to
God
,
and
that
a
broken
spirit
and
a
contrite
heart
are
called
the
sacrifices
of
God
:
Wee
behold
the
absolute
necessity
of
these
Sacrifices
.
For
God
must
have
his
due
.
And
they
be
no
better
then
sonnes
of
Belial
,
that
deny
him
his
due
herein
.
If
wee
fall
short
herein
,
God
will
lay
Felony
to
our
charge
,
You
have
robbed
mee
.
Will
a
man
rob
God
?
but
ye
say
,
wherin
have
wee
robbed
thee
?
in
tithes
and
offerings
.
Ye
are
cursed
with
a
curse
,
for
yee
have
robbed
me
,
even
this
whole
Nation
.
God
requireth
of
you
broken
spirits
,
and
contrite
hearts
,
and
you
with-hold
them
from
him
.
You
will
not
endure
the
smart
and
paine
of
contrition
.
The
losse
of
your
vain
fancies
and
imaginations
.
The
crossing
of
your
sensuall
and
carnall
delights
and
desires
:
the
disquieting
of
the
body
of
sinne
:
your
separation
from
the
World
.
The
mortification
of
your
earthly
mēhers
,
the
crucifying
of
your
old
man
.
The
bringing
of
your
body
into
subjection
.
Caro
&
sanguis
,
flesh
and
bloud
cry
:
Durus
est
hic
sermo
.
It
is
an
hard
saying
.
And
when
God
demandeth
all
we
have
of
us
,
as
Benhadad
of
Aram
did
of
Ahab
King
of
Israel
,
wee
put
him
off
with
this
answer
,
This
thing
I
may
not
do
.
But
remember
the
necessity
of
this
Sacrifice
of
a
broken
spirit
and
a
contrite
heart
:
For
these
are
Sacrifices
to
God
,
such
as
God
exacteth
of
all
,
and
without
which
there
is
no
appearing
in
his
presence
.
Let
no
man
appeare
before
me
empty
,
is
his
Law
:
and
we
have
no
fulnesse
but
in
this
Sacrifice
.
How
unkindly
doe
wee
take
it
at
the
hands
of
God
when
we
cry
unto
him
,
and
he
heareth
us
not
,
at
least
as
one
that
did
not
vouchsafe
us
the
hearing
,
hee
doth
not
grant
our
requests
?
Yet
hee
may
say
of
every
one
of
us
,
of
some
twenty
,
of
some
forty
,
of
others
sixty
yeers
long
and
more
have
I
been
grieved
with
this
generation
.
That
is
the
shame
,
and
it
threatneth
to
be
the
sorrow
of
our
unthankfull
Land
.
God
hath
not
his
due
amongst
us
,
though
he
give
us
rain
and
fruitfull
seasons
,
Corne
and
Wine
and
Oile
,
all
the
necessaries
of
life
.
Wee
give
him
not
the
sacrifices
of
our
broken
spirits
,
and
contrite
hearts
,
which
are
the
sacrifices
of
God
.
We
come
off
liberally
to
men
to
purchase
their
favour
and
mediation
in
our
suits
,
and
bribes
given
to
men
have
robbed
God
of
the
Sacrifices
due
to
him
.
Let
us
lay
it
to
heart
.
I
reade
of
the
Sybarites
,
a
people
effeminate
and
vaine
in
their
sensuall
delights
,
that
they
had
a
prophecy
,
that
their
City
should
subsist
till
their
gods
were
in
lesse
estimation
then
men
.
It
fell
out
that
a
slave
obtaining
no
mercy
at
the
hands
of
his
Master
for
the
gods
take
,
fled
to
the
monument
of
his
Masters
Ancestors
,
and
for
their
sakes
implored
,
and
obtained
pardon
.
When
Amyris
a
Philosopher
living
there
heard
of
this
,
that
men
were
more
regarded
then
their
gods
,
hee
looked
for
a
ruine
to
come
upon
the
City
,
&
fled
away
from
it
.
Shortly
after
,
the
Crotonians
their
adversaries
subdued
them
and
fulfilled
that
Prophecy
.
Wee
may
take
home
this
example
to
our
times
,
and
apply
it
to
those
with
whom
God
is
neglected
,
and
men
regarded
more
then
God
.
Their
voluptuous
and
Sybariticall
life
hath
opened
a
way
to
the
indignation
of
God
.
And
they
have
no
way
to
helpe
it
,
but
with
a
full
Sacrifice
of
broken
spirits
and
contrite
hearts
.
We
need
not
with
the
fearfull
Philosopher
quit
our
Country
,
&
forsake
our
habitations
:
let
us
remove
our
crying
sins
,
by
which
God
is
dishonoured
,
and
there
will
be
peace
within
our
walls
,
and
prosperity
within
our
Palaces
.
And
the
eyes
of
them
that
desire
to
see
us
in
the
dust
shall
faile
,
and
the
ruines
of
our
hearts
shall
repaire
the
ruines
of
our
temporall
Felicitie
.
2
This
title
expresseth
the
excellency
of
these
Sacrifices
,
they
be
Sacrifices
of
God
:
For
there
be
Sacrificia
stultorum
,
the
Sacrifices
of
Fooles
.
Be
more
neere
to
heare
,
then
to
offer
the
Sacrifice
of
fools
:
they
know
not
that
they
do
evill
.
Cains
was
not
the
Sacrifice
of
God
,
for
his
works
were
evill
.
The
foolish
Israelites
did
offer
their
sonnes
and
Many
of
the
Heathen
were
so
transported
with
superstition
and
reverence
of
their
false
gods
,
that
they
spared
not
to
offer
up
their
children
in
burnt
Sacrifices
to
them
.
They
have
burned
their
sonnes
and
daughters
with
fire
to
their
gods
.
Israel
hath
warning
,
not
to
do
so
.
Yet
they
took
no
warning
:
For
not
onel●
the
King
of
Moab
did
this
:
For
hee
offered
his
sonne
the
heire
of
his
kingdome
,
for
a
burnt-offering
upon
the
wall
:
But
Ahaz
King
of
Judah
made
his
sonne
to
passe
through
the
fire
.
And
wee
finds
it
one
of
the
provocations
,
which
incensed
the
Lord
against
Israel
▪
to
give
them
into
deportation
.
Some
thinke
,
that
this
evill
custome
grew
out
of
the
Commandement
given
to
Abraham
,
to
offer
his
Sonne
.
From
whence
was
concluded
that
the
greatest
expressure
of
obedience
put
upon
him
,
did
teach
it
the
exaltation
and
fulnesse
of
zeale
in
them
that
could
find
in
their
hearts
to
offer
up
their
beloved
children
in
sacrifice
.
Therfore
in
the
consultation
before
urged
in
Micah
,
for
the
means
of
reconciliation
to
God
this
was
one
:
Shall
I
give
the
fruit
of
my
body
,
for
the
sin
of
my
soule
?
But
Abraham
did
not
kill
his
sonne
,
hee
would
have
done
it
by
vertue
of
Gods
speciall
Commandement
,
and
God
approved
his
willing
obedience
,
but
held
his
hand
from
the
act
.
For
he
will
have
mercy
,
and
not
sacrifice
.
I
den●
not
but
there
is
a
strong
demonstration
of
servent
zeale
in
those
that
can
afford
to
God
such
Sacrifices
.
But
that
which
he
requireth
is
more
excellent
,
and
toucheth
us
much
more
neer
the
quick
,
as
S.
Austine
,
In
to
habes
quod
occidas
,
noli
extrà
thura
qu●rere
.
Thou
hast
what
thou
mayst
kill
,
in
thy selfe
:
seeke
not
Frankincen●e
without
thy selfe
.
This
breaking
of
the
heart
and
contrition
of
the
spirit
,
is
a
sacrifice
for
God
.
Have
wee
not
heard
of
some
whom
the
conscience
of
sinne
hath
so
afflicted
,
as
they
have
not
thought
themselves
worthy
of
any
more
life
,
but
have
died
by
their
own
hand
?
These
courses
are
desperate
and
damnable
,
that
is
not
it
which
God
requireth
of
them
:
hee
doth
not
desire
our
bodies
,
a
dead
sacrifice
.
I
beseech
you
brethren
,
that
you
give
up
your
bodies
a
living
Sacrifice
.
This
is
his
will
,
Ut
per●ant
crimina
,
non
homines
:
that
the
faults
perish
,
not
the
men
.
We
shall
find
that
a
work
of
more
sorrow
and
af-fliction
then
to
kill
the
body
.
Wee
have
full
examples
in
the
books
of
time
,
of
many
that
have
made
nothing
of
it
to
die
by
their
own
hand
.
But
it
is
a
Sacrifice
onely
for
God
to
destroy
the
body
of
sin
in
our selves
,
and
to
preserve
life
for
Gods
better
service
.
For
our
sinnes
be
deerer
to
us
then
our
children
,
then
our
life
,
then
our
good
name
,
which
should
be
valued
more
then
life
:
then
our
precious
soules
.
Doth
not
the
drunkard
preferre
his
drunkennesse
before
his
health
,
who
knoweth
that
drunkennesse
destroyeth
health
?
Doth
not
the
covetous
man
love
his
wedge
,
and
heape
more
then
Heaven
?
Doth
not
the
Wanton
undo
his
body
,
his
posterity
,
his
very
soule
,
for
the
fulfilling
of
his
lust
?
Do
not
all
sinners
●ell
Heaven
and
eternall
life
for
the
feeding
,
and
fewelling
of
their
darling
sinnes
?
Of
all
the
lessons
that
wee
are
taught
in
the
house
of
God
,
none
is
so
hard
to
learn
,
none
so
uneasie
to
practise
as
the
doctrine
of
Repentance
.
Men
are
either
transported
with
gluttony
and
drunkennesse
,
and
all
they
can
get
goeth
that
way
,
their
bellie
is
their
God
,
and
they
make
all
these
means
Sacrifices
to
that
devouring
Idoll
.
If
they
feed
the
hungry
and
quench
the
thirst
of
their
brethren
,
their
meats
and
drinks
are
sacrifices
to
God
.
Especially
when
wee
deny
them
to
our selves
to
relieve
such
,
or
we
are
transported
with
pride
,
and
our
back
is
our
god
,
and
Fashion
is
our
Idoll
,
and
wee
consume
all
in
vain
adornings
of
our
houses
of
clay
,
hanging
them
with
the
costly
garish
trappings
of
vanity
.
If
wee
give
one
of
our
co●●●
to
cover
the
nakednesse
of
our
brethren
,
and
spare
our
wooll
to
keep
them
warm
,
that
their
souls
may
blesse
us
for
it
;
this
garment
so
bestowed
is
a
sacrifice
to
God
.
Or
we
are
transported
with
ambition
,
and
all
our
study
is
how
to
rise
higher
,
our
cares
and
desires
,
and
our
wealth
are
all
sacrifices
to
that
Idoll
of
Ambition
:
but
if
we
raise
the
poor
out
of
the
dust
,
&
take
him
up
from
the
ground
,
it
is
sacrificium
Deo
,
a
sacrifice
to
God
.
Was
Sauls
a
sacrifice
to
God
,
when
against
Gods
Commandement
Is
not
obedience
better
then
sacrifice
?
Doth
the
Church
of
Rome
offer
God
a
sacrifice
,
when
she
presenteth
the
Shrines
of
the
dead
,
and
the
Images
of
our
Lady
,
and
the
Saints
with
rich
gifts
?
They
did
so
who
Be
there
not
many
that
sacrifice
to
their
not
,
and
burne
incense
to
their
drag
,
because
by
them
their
portion
is
fat
,
and
their
●e●●
plenteous
?
These
make
themselves
their
owne
Idols
,
and
kisse
their
owne
hands
,
and
thank
their
owne
wits
for
all
the
good
that
commeth
to
them
,
they
never
look
up
so
high
as
God
,
to
give
him
thanks
for
any
thing
.
But
when
all
is
done
,
this
onely
is
a
sacrifice
to
God
;
when
wee
break
our
hearts
and
spirits
,
and
grinde
them
with
sincere
contrition
for
sin
,
destroying
the
nest
wherin
lust
teemeth
her
brood
of
iniquity
.
This
putteth
away
the
leaven
which
sowreth
all
our
actions
and
devotions
,
and
turneth
our
very
prayers
into
sin
.
The
excellency
of
this
sacrifice
will
more
cleerly
appeare
in
the
following
portion
of
my
text
.
These
broken-hearted
persons
are
such
as
God
delighteth
to
dwell
with
,
that
he
may
revive
the
spirit
of
contrite
ones
.
To
such
onely
is
the
Gospel
sent
:
Hee
hath
sent
me
to
binde
up
the
broken-hearted
.
These
be
mourners
,
they
not
onely
bewaile
their
own
sins
,
but
their
eyes
do
run
rivers
of
waters
for
those
that
●●ep
not
the
Law
.
They
are
grieved
for
transgressours
.
One
of
these
is
health
to
a
City
,
all
fare
the
better
for
him
,
Lo●s
righteous
▪
soule
was
vexed
with
the
ungodlinesse
of
Sodome
.
God
warned
him
out
:
his
Angell
pulled
him
out
,
and
he
desiring
a
place
to
retire
to
,
the
Angell
hastned
him
thither
,
saying
,
Haste
thee
,
escape
thither
,
for
I
cannot
do
any
thing
till
thou
be
come
thither
.
These
mourners
are
priviledged
from
the
fury
of
Gods
destroying
Angell
,
his
marke
is
upon
them
:
they
must
be
spared
in
the
day
of
Gods
visitation
.
Come
not
neere
any
man
upon
whom
is
the
mark
.
They
have
eyes
pickled
in
their
teares
:
they
have
voyces
hoarse
with
crying
upon
God
for
mercy
:
they
have
soules
cloven
to
the
pavement
:
they
have
soules
heavy
unto
death
:
their
countenance
is
cast
down
.
Their
Harps
are
turned
into
mourning
,
and
their
organs
into
the
voice
of
them
that
weep
.
Their
whole
bodies
and
mindes
and
soules
are
living
sacrifices
,
holy
unto
God
,
and
therefore
acceptable
:
for
so
it
followeth
,
God
will
not
despise
them
.
Here
ariseth
a
Quaere
.
Now
wee
have
seene
the
excellency
and
necessity
of
these
sacrifices
:
What
hindereth
,
that
wee
doe
not
offer
them
up
to
God
continually
?
We
do
bear
about
us
a
body
of
sin
,
and
in
it
these
hinderances
-
1
An
over-bold
presumption
of
the
favour
and
remisnesse
of
God
in
putting
us
to
this
pain
.
-
2
An
over-delight
in
our
works
of
darknesse
,
and
the
forbidden
pleasures
of
life
.
-
3
A
naturall
slothfulnesse
in
doing
such
things
as
carry
with
them
painfulnesse
in
the
doing
of
them
.
-
4
A
naturall
tendernesse
of
our selves
whereby
wee
do
favour
our
own
flesh
,
and
cannot
put
it
to
griefe
.
-
5
The
cares
of
life
.
I
Presumption
on
the
favour
of
God
to
us
.
We
think
the
word
more
severe
,
and
the
killing
letter
of
it
more
cutting
then
it
need
to
be
,
and
the
minister
of
this
word
more
harsh
then
is
cause
.
We
confesse
,
that
for
terrour
these
things
are
set
down
,
and
the
Ministers
must
threaten
us
with
heavy
judgement
,
if
our
hearts
be
not
broken
.
But
it
is
God
who
is
veiled
in
the
parable
of
that
Master
,
to
whom
his
servant
deep
in
his
debt
came
and
besought
him
for
favour
:
and
hee
forgave
him
all
the
debt
.
So
we
confesse
,
that
this
sacrifice
of
broken
hearts
is
a
due
debt
:
but
our
Master
is
so
gracious
and
pitifull
to
forgive
it
all
.
There
be
many
fair
spoken
texts
that
seem
to
nourish
this
presumption
in
us
.
As
a
father
hath
compassion
of
his
children
,
so
hath
the
Lord
compassion
:
but
it
is
on
them
that
fear
him
,
not
on
them
that
presume
on
him
.
And
the
parable
of
that
father
of
the
prodigall
,
who
did
not
so
much
as
chide
his
unthrifty
son
,
but
met
him
afarre
off
,
fell
on
his
neck
,
welcomed
him
with
a
kisse
,
and
feasted
,
and
clothed
him
,
doth
expresse
a
great
tendernesse
.
But
let
no
man
presume
upon
that
,
for
that
sonne
came
home
with
a
broken
hart
,
Father
I
have
sinned
against
heaven
and
against
thee
.
Non
sumdignus
vocari
,
&
fac
me
unum
ex
mercenariis
tuis
.
I
am
not
worthy
to
be
called
:
and
make
me
one
of
thy
hyred
servants
.
His
father
was
sensible
of
his
contrition
,
hee
was
lost
by
his
sin
,
and
found
in
his
repentance
:
he
was
dead
by
the
wound
of
his
own
conscience
,
and
made
alive
by
his
fathers
favourable
pardon
,
receiving
him
againe
to
his
grace
.
And
the
servant
to
whom
his
master
forgave
all
his
debt
,
was
put
to
his
miserere
,
have
mercy
:
his
master
saw
his
heart
broken
with
the
grief
of
his
debt
,
and
heard
his
willing
protestation
to
pay
all
,
and
received
his
humble
supplication
for
mercie
.
God
is
a
loving
Father
,
but
not
indulgent
;
he
loveth
not
so
,
but
that
he
chasteneth
and
scourgeth
every
sonne
whom
hee
receiveth
:
for
●ods
are
for
the
backs
of
fools
.
Iudgment
beginneth
at
the
house
of
God
,
and
the
righteous
are
hardly
saved
.
Saint
Peter
would
put
any
man
out
of
heart
to
presume
too
much
upon
the
favour
of
God
:
for
by
three
great
examples
he
declareth
the
severe
justice
of
God
against
sin
.
For
if
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
Hell
,
and
delivered
them
into
chains
of
darknesse
to
be
reserved
unto
judgment
:
And
spared
not
the
old
world
,
bringing
in
the
floud
upon
the
world
of
the
ungodly
,
●urning
the
Cities
of
Sodome
and
Gomorrah
into
ashes
,
condemned
them
with
an
overthrow
,
making
them
an
example
unto
those
that
after
should
live
ungodly
:
The
Lord
knoweth
how
to
deliver
the
godly
out
of
temptations
,
&
to
reserve
the
unjust
unto
the
day
of
judgment
to
be
punished
.
2.
Peter
2.
4.
Presumption
doth
make
an
Idole
of
God
;
for
it
advanceth
the
mercy
of
God
against
his
holinesse
which
hateth
sinne
;
against
his
truth
which
threatneth
sinne
;
against
his
justice
which
punisheth
sinne
.
Presumption
crucifieth
againe
the
Lord
Iesus
,
and
layeth
on
more
stripes
upon
him
.
Presumption
resisteth
,
grieveth
,
quencheth
the
holy
Ghost
,
by
whom
wee
are
sealed
to
the
day
of
Redemption
:
and
so
boldly
trespasseth
the
whole
Trinity
.
I
need
not
urge
any
other
evidence
against
presumption
on
the
favour
of
God
,
then
his
severity
against
his
own
Son
,
Misit
,
dedit
,
non
pepercit
,
non
fuit
dolor
sicut
.
He
sent
,
he
gave
,
he
spared
him
not
,
there
was
no
sorrow
like
unto
his
.
And
was
this
to
quite
us
from
all
passion
?
No
:
if
wee
suffer
with
him
,
wee
shall
also
reigne
with
him
:
hee
did
not
drinke
of
a
sponge
of
vineger
and
gall
.
Transeat
calix
.
Let
this
cup
passe
from
me
.
Hee
began
the
health
of
his
Spouse
the
Church
:
all
the
faithfull
must
doe
him
right
,
they
owe
him
a
pledge
.
Some
are
put
to
it
to
suffer
for
him
,
none
are
exempt
from
suffering
with
him
.
This
is
the
least
and
easiest
plunge
wee
can
be
put
to
,
to
break
our
hearts
with
contrition
for
our
own
sins
ò
mihi
tum
quàm
molliter
ossa
quiescent
!
ô
then
!
my
bones
shall
take
their
sweet
repose
.
When
I
can
tender
to
my
God
a
broken
heart
;
no
laceration
,
no
dissipation
of
it
can
so
unfashion
it
,
but
that
he
can
put
it
together
again
;
like
the
dry
bones
in
Ezech.
Vision
,
and
say
unto
it
,
live
.
In
our
mortification
it
dieth
a
naturall
heart
,
in
our
first
resurrection
,
it
riseth
againe
a
spirituall
heart
.
I
conclude
with
Davids
suite
,
O
keepe
thy
servant
from
presumptuous
sins
,
that
they
have
no
dominion
over
me
:
so
shall
I
be
innocent
from
the
great
offence
.
2
A
second
impediment
to
the
sacrifice
of
a
broken
heart
is
an
over-delight
that
we
take
in
the
vain
pleasures
of
life
.
God
was
pleased
to
make
a
singular
triall
of
two
men
in
two
contrary
wayes
,
for
example
of
others
.
1
Hee
made
tryall
of
his
servant
Job
by
afflictions
,
they
came
upon
him
suddenly
,
and
they
came
thick
.
In
all
the
things
wherin
he
had
blessed
Job
above
most
men
,
he
afflicted
him
beyond
example
.
In
his
honor
&
autority
he
tryed
him
with
disgrace
and
contempt
.
In
a
fair
posterity
he
tried
him
with
orbitie
.
In
his
abundance
of
riches
he
tryed
him
with
poverty
.
In
his
friends
with
paucity
;
he
had
few
left
,
and
they
proved
grievous
to
him
.
In
his
health
he
afflicted
his
body
with
painfull
and
lothsome
diseases
and
sores
.
Yet
you
have
heard
of
the
patience
of
Job
,
saith
the
Apostle
,
hee
came
off
faire
.
In
all
this
Iob
sinned
not
,
neither
did
hee
charge
God
foolishly
.
2
His
servant
Solomon
he
tryed
with
honour
,
riches
,
and
power
,
with
victory
over
his
enemies
,
and
the
cup
of
temporall
pleasures
,
of
life
,
he
made
to
over-flow
:
never
did
any
man
on
earth
drinke
so
deep
of
that
cup.
In
this
tryall
Solomon
miscarried
,
pleasures
stole
away
his
heart
:
Solomon
lost
his
▪
integrity
,
his
wisdome
wherin
he
excelled
all
that
were
before
him
was
benighted
in
him
,
the
salt
in
him
was
infatuate
.
Such
power
have
worldly
pleasures
against
wisdome
.
See
his
Ecclesiastes
,
his
recantation
,
you
shall
see
how
hee
declareth
himself
against
them
,
pronouncing
them
all
vanity
and
vexation
of
spirit
.
It
is
an
old
Proverbe
,
Fortis
in
bello
,
sapiens
in
ira
,
amicus
in
adversis
.
Strong
in
warre
,
wise
in
anger
,
a
friend
in
adversity
.
This
is
the
Purgatory
in
which
these
are
tryed
.
If
they
comefairly
off
in
these
probations
,
we
esteeme
them
approved
.
I
may
adde
hereunto
,
that
a
true
Christian
is
tryed
also
in
temptations
of
pleasure
.
Ioseph
was
not
so
put
to
it
either
in
the
pit
wherinto
his
brethren
let
him
down
,
or
in
the
hands
of
the
stranger
Merchants
into
which
he
was
sold
:
not
in
the
prison
where
his
feet
were
in
the
stocks
,
and
the
irons
entred
into
his
soule
;
as
in
the
hand
of
his
Mistris
,
when
she
laid
hold
of
him
,
and
said
,
lie
with
me
.
Pleasures
corrupt
our
understanding
,
and
cast
our
reason
and
judgment
into
a
dead
sleep
.
They
steale
away
the
heart
.
There
is
none
that
understandeth
and
seeketh
after
God
.
Non
est
Deus
in
viis
corum
,
God
is
not
in
their
wayes
.
God
sends
Ezech.
to
Ierusalem
on
this
errand
.
Sonne
of
man
,
cause
Ierusalem
to
know
her
abominations
.
For
as
Eliphas
saith
in
Iob
,
Man
beleeveth
not
that
hee
erreth
in
vanitie
,
therefore
vanitie
shall
be
his
change
,
His
branch
shall
not
be
green
,
but
shall
be
cut
off
before
his
day
.
Epaminondas
is
recorded
a
rare
example
of
stayednesse
,
that
was
able
to
walk
sadly
and
gravely
,
nothing
moved
with
the
vain
delights
of
the
people
,
whose
hearts
were
all
set
upon
a
merry
pin
,
on
their
wanton
holyday
.
It
is
a
great
example
of
Israel
,
being
in
pursuit
of
the
Philistines
,
when
Saul
had
cursed
him
with
a
curse
,
that
should
eat
any
food
till
night
,
that
hee
might
be
avenged
on
his
enemies
.
The
story
saith
,
The
men
of
Israel
were
pressed
with
hunger
.
And
all
they
of
the
Land
came
to
a
wood
where
honie
lay
upon
the
ground
And
the
people
came
into
the
wood
,
and
behold
the
hony
dropped
,
and
no
man
moved
his
hand
to
his
mouth
:
for
the
people
feared
the
oath
.
Wee
are
in
pursuite
of
three
dangerous
enemies
,
the
Flesh
,
the
World
,
and
the
Devill
.
We
have
taken
an
oath
in
our
Baptisme
to
fight
strongly
and
constantly
against
these
.
Fasting
is
one
of
our
weapons
,
we
shall
not
want
the
sweet
temptation
of
hony
,
that
is
of
pleasure
dropping
before
us
,
entisements
to
break
our
fast
.
Let
us
remember
our
early
oath
sworne
to
God
in
our
Baptisme
.
Let
us
keep
a
devout
fast
from
all
sinfull
delights
:
what
though
it
cost
us
a
pinching
and
pressing
bunger
?
This
is
the
way
to
get
victory
of
our
enemies
before
night
:
for
when
night
commeth
,
we
can
no
longer
work
.
Pleasant
to
the
eye
,
and
delectable
to
the
taste
was
the
forbidden
fruit
.
But
nakednesse
and
the
losse
of
Paradise
;
the
sweat
of
the
face
,
and
the
multiplyed
sorrows
of
Child-birth
followed
eating
:
our
first
parents
were
no
longer
happy
then
whilest
they
were
fasting
.
It
will
be
a
very
hard
matter
to
perswade
a
man
in
the
vanitie
of
his
pleasure
to
offer
God
a
sacrifice
of
a
broken
heart
.
For
in
our
full
dishes
and
overflowing
cups
wee
cannot
remember
Ioseph's
affliction
,
we
shall
hardly
then
arise
from
our
banquet
to
visit
him
,
and
suffer
with
him
.
There
is
nothing
in
the
world
that
so
dimmeth
the
sight
to
behold
the
course
of
Gods
judgments
in
the
World
:
nothing
so
deafeth
the
eare
against
the
Word
that
runneth
very
swiftly
:
nothing
that
fatteth
the
heart
to
slaughter
;
so
much
as
pleasure
doth
.
If
Iobs●onnes
●onnes
feast
,
Iob
feareth
and
sacrificeth
:
least
they
should
offend
God
in
their
mirth
.
It
is
a
spirituall
kinde
of
martyrdome
to
absteine
from
pleasures
when
they
are
in
our
power
,
as
Bernard
,
Inter
epulas
esurire
:
To
be
hungry
amidst
banquet●
:
as
Israel
did
when
the
hony
dropped
,
and
lay
on
the
ground
,
to
tread
upon
it
,
and
passe
over
it
.
Naturall
death
doth
not
spare
us
for
our
businesse
,
for
our
delights
:
and
Iobs
children
were
surprized
with
a
violent
death
,
when
they
were
feasting
.
Mortification
which
i●
the
breaking
of
our
hearts
,
the
thrashing
&
grinding
of
our
spirits
should
be
so
willing
,
so
〈◊〉
,
so
peremptorie
,
as
to
do
execution
even
upon
the
body
and
soule
at
a
short
warning
,
not
regarding
the
present
delights
of
the
world
:
l●st
another
gi●d
us
and
carry
us
whither
wee
would
net
,
least
like
Haman
wee
be
harried
from
the
Queenes
Banquet
,
to
the
tree
of
execution
.
A
third
impediment
of
this
Sacrifice
is
a
natural
slothfulnesse
in
us
to
do
those
things
that
have
any
painfulnesse
in
them
.
S.
Pauls
precept
is
.
Not
slothfull
to
doe
service
.
The
slothfull
will
not
plough
,
because
of
Winter
,
therfore
he
shall
beg
in
●ummer
,
but
have
nothing
.
Ever
since
our
first
parents
tasted
the
forbidden
fruit
,
that
sweet
meate
had
sowre-sawce
:
Man
was
made
for
travaile
;
and
hee
that
would
not
labour
,
might
not
eat
.
So
when
we
pray
,
panem
nostrum
,
our
bread
,
wee
mean
not
the
bread
of
idlenesse
:
for
there
is
no
●read
ours
,
but
what
wee
labour
for
:
so
they
go
together
in
the
sentence
,
Insu●ore
vultus
tui
vescêris
pane
tuo
.
In
the
sweat
of
thy
race
,
shalt
thou
eat
thy
bread
.
And
we
must
labour
for
the
bread
that
endureth
for
ever
.
We
must
work
out
our
salvation
.
It
is
an
idle
pr●tense
to
cry
out
,
Le●
est
in
vsae
.
There
is
a
Lion
in
the
way
.
We
know
,
that
our
adversary
the
Devill
,
goeth
about
like
a
roring
Lion
:
there
is
no
way
out
of
his
walk
.
Hee
compasseth
the
earth
to
and
fro
:
we
must
resist
him
.
The
Apostle
hath
fitted
a
Panoply
to
arme
us
against
him
.
We
must
fight
a
good
fight
.
Vincen●i
dabitur
.
To
him
that
overcommeth
shall
be
given
.
If
we
be
so
idle
that
we
will
not
stirre
,
or
so
faint-hearted
that
we
dare
not
see
our
own
bloud
,
or
so
pitifull
that
wee
cannot
finde
in
our
hearts
to
destroy
such
an
enemie
,
our
own
idlenesse
is
our
ruine
.
It
is
one
of
the
greatest
tasks
that
ever
thou
undertookest
by
thy
repentance
to
breake
thine
owne
heart
.
Thou
hast
armies
against
thee
within
thy selfe
to
preserve
it
from
contrition
and
breaking
.
1
All
thy
imaginations
of
thy
thoughts
,
for
they
are
onely
evill
:
these
are
an
innumerous
armie
,
the
mi●●tia
,
warfare
of
the
brain
.
2
All
thy
affections
and
passions
which
proceed
from
the
heart
,
these
are
all
Cardiacall
.
3
All
thy
sins
which
Concupiscence
hath
brooded
in
thy
heart
,
the
nest
of
them
all
.
These
are
the
militia
,
warfare
of
the
heart
,
Nate
Deo
,
potes
hoc
sub
casu
ducere
somnos
ô
born
of
God
,
in
troubles
deep
and
midst
of
anguish
canst
thou
sleep
?
The
man
of
God
that
fighteth
these
battailes
must
not
be
idle
.
The
true
cause
of
this
spirituall
idlenes
in
us
is
the
reluctation
of
our
corrupt
nature
to
the
work
of
our
own
salvation
:
for
our
progression
of
our
nature
is
easie
,
the
way
lieth
all
down-hil
,
our
sayling
is
with
winde
and
tyde
,
and
he
that
maketh
his
voyage
for
Hell
,
may
ship
his
oares
,
and
never
needeth
cut
saile
.
But
to
stemme
the
tyde
of
nature
asketh
more
,
it
comes
to
Hic
labor
,
hoc
opus
est
:
This
is
pains-taking
with
a
witnesse
;
and
requireth
,
Multa
tulit
fecitque
,
even
to
sudavit
&
alsit
.
Hee
suffered
much
and
sweat
,
endured
cold
and
heat
.
Me
thinks
,
I
heare
the
Master
of
the
Vineyard
say
to
us
,
Quid
statis
hîc
otiosi
?
Why
stand
you
here
idle
?
How
easily
did
God
make
man
,
and
a
paradise
for
man
?
But
for
his
Vineyard
,
we
read
of
digging
,
and
fencing
,
and
building
,
and
weeding
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thinke
on
it
.
A
fourth
impediment
,
our
tendernesse
of
our selves
:
Every
man
is
his
own
Satan
,
and
saith
,
parce
tibi
,
spare
thy selfe
.
No
man
ever
hated
his
own
flesh
,
All
the
work
of
mortification
which
belongeth
to
the
breaking
of
the
heart
is
very
grievous
to
flesh
and
bloud
,
For
behold
this
thing
,
that
ye
have
been
godly
sorrie
,
-
1
What
carefulnesse
it
hath
wrought
in
you
.
-
2
Yea
,
what
cleering
of
your selves
.
-
3
Yea
,
what
indignation
.
-
4
Yea
,
what
feare
.
-
5
What
vehement
desire
.
-
6
What
zeale
.
-
7
What
revenge
?
Here
is
a
great
burthen
to
be
born
,
and
here
is
a
crosse
,
that
flesh
and
bloud
hath
no
heart
to
take
up
.
1
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
study
:
this
word
doth
comprehend
,
-
1
Great
inward
carefulnesse
to
please
God
,
in
absteining
from
sin
.
-
2
Earnest
endevour
to
doe
that
which
may
be
acceptable
in
Gods
sight
.
-
3
Speed
and
cheerfull
expedition
to
accomplish
this
.
We
need
go
no
further
in
this
duty
,
then
that
care
that
we
take
for
our
temporali
good
:
let
our
soules
be
as
precious
in
our
sight
as
our
bodies
are
,
and
let
us
do
as
much
for
God
,
as
for
the
World
.
So
the
Apostle
:
As
you
have
given
your
members
servants
to
unrighteousnesse
,
&c.
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
signifieth
defence
to
plead
our
cause
with
God
,
not
in
the
Court
of
justice
,
for
our
merits
will
not
justifie
us
:
but
in
the
Court
of
mercy
,
for
our
true
Repentance
will
exonerate
us
.
3
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sorrow
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
valdè
,
greatly
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
onus
.
We
must
groan
under
the
burthen
of
sin
,
for
Repentance
doth
not
satisfie
of
it self
▪
and
our
excuse
and
defence
of
our selves
doth
not
take
away
our
just
vexation
of
our selves
for
our
sins
,
Considering
,
-
1
Who
we
are
,
-
2
Against
whom
we
sin
.
-
3
How
much
,
and
long
.
-
4
For
how
small
gain
.
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
feare
:
this
extendeth
both
to
-
1
The
judgment
following
,
our
sins
committed
,
-
2
The
conscience
of
our
fraile
condition
and
propension
to
sin
,
which
must
make
us
fearful
of
Relapses
,
and
temptations
to
new
sins
.
5
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vehement
desire
:
the
indignation
before
mentioned
,
and
the
feare
serve
to
pluck
us
back
:
this
desire
is
a
spur
to
put
us
on
.
Lord
,
all
my
desire
is
before
thee
,
and
my
groaning
is
not
hid
from
thee
.
Here
sin
beginneth
at
a
vehement
desire
of
evill
:
and
this
must
be
changed
,
the
same
earnestnesse
reteined
,
onely
the
object
therof
better
chosen
.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
zeale
:
this
is
that
fire
from
heaven
,
which
consumeth
the
light
crash
of
our
vanities
,
and
enflameth
the
desire
before
named
:
this
carries
up
our
prayers
,
and
almes
,
and
all
our
good
affections
,
and
operations
as
high
as
heaven
.
This
breedeth
in
us
an
holy
emulation
of
our
brethren
,
whereby
we
strive
to
exceed
one
another
in
the
duties
of
Religion
.
The
Apostle
would
have
us
servent
in
spirit
.
7
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
selfe-revenge
:
this
is
judging
and
punishing
our selves
,
that
we
may
escape
the
hand
of
God
.
Cast●g●
corpus
●ncum
,
I
chasten
my
body
.
This
is
done
by
watching
,
fasting
,
and
depriving
our selves
of
the
pleasures
of
sinne
.
God
who
cannot
endure
us
to
revenge
our
owne
quarrell
against
others
,
likes
our
revenge
taken
against
our selves
.
The
true
penitent
doth
afflict
his
soule
,
and
is
all
bitternesse
of
heart
for
sinne
:
he
taketh
up
his
crosse
and
followeth
Christ
.
This
amounteth
to
a
great
deale
more
then
,
Lord
have
mercy
upon
us
.
And
it
is
so
much
that
when
we
come
to
examine
whether
our
hearts
be
truly
broken
,
we
shall
very
few
of
us
finde
this
worke
done
:
for
feare
of
the
griefe
and
paine
that
are
in
true
repentance
.
For
it
is
truth
that
there
is
no
such
affliction
in
the
world
as
a
true
breaking
of
the
heart
is
.
5
Impediment
,
the
cares
of
life
.
These
breake
the
heart
the
wrong
way
:
for
we
have
many
feares
which
much
disquie●us
.
1
From
our selves
,
lest
our
own
improvidence
should
undo
us
,
if
we
should
take
so
much
time
from
our
necessarie
businesses
,
as
the
duties
of
Religion
do
exact
;
this
makes
many
keepe
home
,
when
they
should
be
at
Church
,
and
the
world
will
not
give
them
leave
to
serve
God
.
2.
From
our
brethren
,
for
every
man
commonly
is
so
much
for
himselfe
,
as
abateth
the
help
we
should
have
one
from
another
.
And
so
many
lye
in
secret
await
to
mend
their
owne
heaps
,
by
lessening
and
impairing
their
neighbours
,
that
a
curious
warmesse
is
necessarie
.
And
this
it
is
that
maketh
our
life
a
continuall
watch
to
save
our
owne
from
the
injury
of
men
,
of
Christians
.
There
is
a
contentious
sort
of
men
that
are
ever
vexing
their
brethren
with
molestation
of
suits
.
There
be
base
people
that
are
prying
what
they
may
pilfer
.
And
there
are
cunning
cheaters
that
practise
upon
their
brethren
by
frauds
.
The
truth
is
:
here
is
enough
for
us
all
:
for
the
earth
God
hath
given
to
the
children
of
men
.
If
they
that
have
most
of
it
would
know
that
their
full
cups
should
overflow
to
the
use
of
their
brethren
,
and
would
so
dispose
the
over-measure
,
there
could
be
no
want
.
God
is
much
displeased
,
-
1.
Because
we
generally
do
want
the
faith
of
his
providence
,
not
caring
for
him
onely
,
and
casting
all
our
other
cares
upon
him
.
-
2.
Because
we
walk
inordinately
:
for
we
should
first
seeke
the
kingdome
of
God
:
and
then
all
these
things
.
-
3
Because
we
distract
our
hearts
with
immoderate
care
,
as
if
God
had
set
us
here
to
feed
our selves
:
Christ
disswadeth
and
forbiddeth
this
.
-
4.
Because
often
enough
doth
not
content
us
:
we
do
love
to
have
to
look
upon
.
-
5
Because
in
the
use
of
these
outward
things
,
many
take
more
then
their
share
,
wasting
and
consuming
more
then
needs
.
There
may
be
found
for
use
enough
,
which
waste
will
soone
consume
.
Christ
chose
a
poore
condition
of
life
,
such
as
required
other
mens
charitie
to
relieve
it
.
The
bagge
that
Judas
bore
,
was
not
of
rents
,
but
of
almes
;
he
sent
to
a
fish
in
the
sea
for
money
to
pay
tribute
.
He
fed
many
by
his
miraculous
power
:
he
shewed
his
power
upon
himselfe
rather
in
fasting
then
in
feasting
himselfe
.
Yet
having
nothing
,
his
followers
could
confesse
they
wanted
nothing
.
-
1
I
confesse
that
too
much
love
of
the
world
,
and
the
iches
thereof
,
-
2
And
too
many
wayes
for
expense
;
pride
,
gluttonie
,
drunkennesse
,
ambition
,
contention
,
luxurie
,
spend
apace
.
-
3
But
the
poore
do
harden
the
hearts
of
the
rich
against
them
,
-
1
By
their
idlenesse
.
-
2
By
their
dishonesty
,
and
falshood
.
-
3
By
their
waste
.
-
4
By
their
unthankfulnesse
.
To
settle
the
heart
against
this
distraction
of
cares
,
1
Thinke
how
these
cares
came
first
in
●
for
God
placed
man
in
a
Paradise
,
in
full
possession
of
all
things
necessarie
for
him
:
sinne
shut
him
out
thence
,
and
lodged
him
where
Luctus
&
ultrices
posuere
cubilia
curae
,
Sorrow
and
care
residents
are
.
Let
us
labour
by
repentance
to
remove
sinne
,
and
cares
will
give
way
presently
.
2
Let
us
see
how
farre
by
the
sentence
of
the
Iudge
upon
man
our
●●re
is
extended
.
We
shall
finde
that
the
tartnesse
and
acrimonie
of
the
sentence
is
sweetned
with
a
blessing
:
for
in
judgement
God
remembreth
mercie
.
The
sentence
is
,
In
the
sweat
of
thy
face
thou
shalt
eate
bread
,
till
thou
returne
to
the
ground
.
Here
is
,
1
In
sudore
,
in
sweat
;
this
sweat
that
cometh
of
labour
and
exercise
is
wholsome
,
and
preserveth
health
:
labour
is
now
enjoyned
.
Qui
non
laborat
,
ne
manducet
.
He
that
labours
not
,
let
him
not
eate
.
This
is
no
such
great
affliction
:
for
we
can
be
well
content
to
sweat
at
our
pleasures
.
2
In
sudore
Faciei
,
in
the
sweat
of
thy
face
:
he
saith
not
,
In
angore
cordis
,
in
sorrow
of
thy
heart
.
Omni
custodia
custodi
cortuum
:
With
all
keeping
,
keepe
thy
heart
:
Mi
fili
praebe
mih●
cor
:
My
son
give
me
thy
heart
.
Christ
:
ne
turbetur
cor
vestrum
,
let
not
your
heart
be
troubled
.
3
Vescêris
,
thou
shalt
be
fed
,
if
we
go
not
further
.
A
small
matter
may
serve
:
for
food
Nature
is
no
great
demander
:
here
is
no
gluttonous
waste
allowed
.
4
Pane
,
with
bread
:
this
is
all
we
may
aske
of
God
.
Panem
nostrum
,
Our
bread
.
And
no
further
should
our
care
streine
then
the
necessaries
of
life
,
and
no
other
way
,
then
in
the
way
of
our
calling
.
5
Donec
,
untill
:
for
we
shall
not
be
alwayes
drudges
to
the
flesh
,
we
have
our
donec
,
untill
,
and
then
all
the
cares
of
life
determine
.
They
that
will
studie
and
labour
for
bread
for
posteritie
,
may
overdoe
.
Fathers
are
allowed
to
lav
up
for
their
children
;
but
let
them
take
heed
they
cast
them
more
upon
Gods
providence
then
their
owne
provisions
for
them
,
lest
God
blow
upon
them
.
You
may
observe
it
,
that
commonly
such
as
rise
to
wealth
from
low
beginnings
,
are
commonly
most
carefull
to
heape
up
for
their
children
.
None
trust
God
lesse
then
they
,
and
no
estates
are
sooner
blasted
then
theirs
.
God
never
intended
when
he
placed
us
in
the
world
,
to
make
us
for
the
world
,
he
set
our
face
a
better
way
.
Many
have
found
the
cares
of
this
world
such
hinderances
to
repentance
of
sinnes
,
such
encreasers
rather
of
sinne
,
such
remora's
to
godly
life
,
that
they
have
freely
abandoned
the
world
,
and
embraced
a
necessitous
poverty
rather
then
they
would
teare
themselves
with
these
thornes
.
3
The
acceptation
of
this
sacrifice
with
God
.
O
God
thou
wilt
not
despise
.
There
are
none
more
despised
in
the
world
amongst
the
braves
and
gallants
of
the
earth
,
then
those
who
go
mourning
all
the
day
long
for
their
sinnes
.
But
O
God
thou
wilt
not
despise
such
.
How
many
great
adulteries
,
murthers
,
and
soule
sinnes
have
beene
committed
by
Kings
and
great
persons
?
But
what
say
the
books
of
time
or
what
can
our
observation
of
our
time
testifie
of
broken
and
contrite
hearts
for
them
?
Our
comfort
is
,
if
grace
do
so
farre
prevaile
against
corrupt
nature
to
sanctifie
it
to
true
repentance
,
God
will
accept
it
:
we
shall
do
well
to
see
some
examples
of
broken
hearts
,
and
how
they
have
beene
accepted
with
God
.
1
Of
Solomon
,
who
after
his
surfeit
of
all
temporall
pleasures
,
made
a
whole
booke
of
recantation
and
repentance
,
wherein
he
calleth
all
those
pleasures
of
life
which
had
carried
him
away
from
God
,
Vanitie
and
Vexation
of
spirit
,
vanitie
of
vanities
;
and
concluded
,
that
the
end
of
all
things
is
to
feare
God
,
and
keep
his
Commandments
.
How
God
accepted
him
we
need
no
other
proofe
,
then
that
book
of
the
Preacher
received
into
the
Canon
of
holy
Scripture
.
2
Of
Manasseh
king
of
Judah
:
for
his
sinnes
were
high
growne
,
and
like
an
harvest
of
corne
,
yellow
for
the
sickle
of
divine
vengeance
.
He
did
evill
in
the
sight
of
the
Lord
,
like
to
the
abhominations
of
the
heathen
.
What
his
Father
Hezechiah
had
done
to
remove
idolatry
he
undid
,
&
built
up
againe
the
abhominations
which
he
had
ruined
.
He
made
his
children
passe
through
the
fire
:
he
used
witchcraft
;
erected
an
Idoll
in
Gods
house
;
wrought
much
evill
in
the
sight
of
the
Lord
,
to
provoke
him
to
anger
.
A
greater
sinner
I
read
not
of
them
Manasseh
was
.
And
when
he
was
in
affliction
,
he
besought
the
Lord
his
God
,
3
Of
Mary
Magdaleno
the
sinner
:
whose
broken
and
contrite
heart
had
comfort
in
the
pardon
of
her
sinnes
,
and
Christs
first
appearance
to
her
.
4
Of
the
poore
Publicane
,
who
came
his
owne
accu●er
into
the
Temple
,
and
went
away
justified
more
then
the
proud
Pharisee
.
5
Of
Simon
Peter
,
upon
whom
Christ
looked
,
and
that
looke
sent
him
forth
to
weepe
bitterly
.
And
his
Master
forgave
him
,
and
imployed
him
in
his
Church
.
Such
is
the
unlimited
loving-kindnesse
of
God
to
broken
length
,
depth
,
and
height
in
the
love
of
God
.
-
1
For
breadth
;
The
earth
is
full
of
the
mercy
of
the
-
2
For
length
:
His
mercie
is
for
them
that
feare
him
,
from
generation
to
generation
.
-
3
For
depth
:
Where
sinne
aboundeth
,
grace
superaboundeth
.
-
4
For
height
:
Thy
mercies
are
exalted
above
the
-
1
In
breadth
,
like
the
garment
of
Sem
,
and
Japhet
,
which
covered
their
Fathers
nakednesse
.
-
2
In
length
,
like
the
ladder
of
Jacob
,
whose
foot
on
earth
,
whose
top
reached
heaven
.
-
3
In
depth
,
like
the
Red-sea
which
swallowed
Pharaoh
and
his
hosts
.
-
4
In
height
,
like
the
ascension
of
Christ
into
heaven
,
seene
till
a
cloud
involved
him
.
For
our
God
is
gentle
,
milde
,
and
gracious
,
and
passeth
by
offences
.
Let
Jacob
repent
,
and
he
seeth
no
iniquitie
in
him
.
Gods
pardon
healeth
broken
hearts
:
for
it
removeth
sinne
.
In
those
dayes
(
saith
the
Lord
)
the
iniquitie
of
Israel
shall
be
sought
for
,
and
there
shall
be
none
;
and
the
sinnes
of
Judah
,
and
they
shall
not
be
found
:
for
I
will
pardon
them
whom
I
reserve
.
Sinners
converted
joy
him
:
how
welcome
was
the
Prodigall
to
his
Father
?
he
had
not
so
much
as
a
chiding
for
all
his
loosenesse
,
and
waste
.
There
is
joy
in
heaven
over
every
convert
.
David
hath
done
for
himselfe
,
here
he
endeth
his
suit
for
himselfe
.
By
this
shutting
up
of
Davids
penitentiall
supplication
in
a
broken
and
contrite
heart
,
I
conclude
:
1
That
in
an
arraignement
for
sinne
,
there
is
no
plea
of
good
workes
:
David
had
the
conscience
within
him
,
and
the
testimony
without
him
of
God
and
the
Church
,
that
he
had
served
the
Lord
,
and
had
walked
in
all
the
wayes
of
the
Lord
with
all
his
heart
,
save
onely
in
this
matter
.
Yet
this
one
matter
cannot
be
answered
without
the
exact
fulnesse
of
repentance
.
Here
is
no
setting
off
of
any
sinne
,
for
some
singular
good
worke
before
done
.
The
sinne
that
he
hath
committed
doth
extinguish
the
light
of
all
his
former
righteousnesse
,
as
if
it
had
never
beene
.
But
when
the
righteous
turneth
away
from
his
righteousnesse
,
and
committeth
iniquitie
,
all
his
righteousnesse
,
that
he
hath
done
,
shall
not
be
mentioned
.
The
-
1
He
went
up
to
the
Temple
to
pray
,
which
was
an
exercise
of
devotion
.
-
2
I
here
he
prayed
with
himselfe
:
though
in
a
publike
place
,
he
had
a
private
prayer
:
here
was
no
vaine
ostentation
in
sight
.
-
3
He
rejoyced
in
two
things
,
which
have
reference
to
the
two
duties
of
Repentance
.
1
Cease
to
do
evill
:
for
he
saith
,
I
am
not
as
other
men
,
extortioners
,
unjust
,
adulterers
,
nor
as
this
Publicane
:
not
like
them
in
their
sinnes
:
But
I
thanke
thee
for
it
.
2
Learne
to
do
well
:
I
fast
twice
,
I
give
tythes
,
&c
but
we
referre
this
also
to
I
thanke
thee
.
The
Publicane
had
another
bearing
,
which
became
humble
repentance
well
.
But
the
Pharisee
,
for
any
thing
I
can
discerne
,
might
have
past
for
an
holy
man
,
if
Christ
himselfe
had
not
detected
him
.
I
tell
you
,
this
man
went
downe
to
his
house
.
Yet
observe
the
Text
:
He
went
justified
more
then
the
other
;
the
other
not
altogether
unjustified
.
2
This
directeth
me
in
the
deduction
of
a
second
conclusion
,
that
a
broken
and
a
contrite
heart
for
sinne
is
as
safe
rest
for
the
soule
,
as
the
conscience
of
a
good
life
.
This
appeareth
in
the
direction
betweene
the
state
of
our
innocent
creation
,
and
our
costly
redemption
.
For
our
creation
set
us
in
a
way
of
happinesse
,
rather
in
possession
and
fruition
of
happinesse
,
but
such
as
might
be
lost
;
but
our
redemption
bought
us
a
never-withering
crowne
of
glory
.
Our
holinesse
of
life
may
be
corrupted
as
Davids
was
,
but
our
contrite
and
broken
spirit
none
can
heale
but
God
onely
;
and
because
it
is
his
sacrifice
,
he
will
not
despise
it
.
In
all
the
examples
of
repentance
above-mentioned
,
we
see
how
firmly
the
Penitents
stood
upon
that
ground
,
for
that
put
away
all
their
former
sinnes
,
and
established
them
in
the
good
favour
of
God
.
Therefore
David
having
this
sacrifice
ready
,
and
now
tendring
the
same
to
his
God
,
doth
cease
further
solliciting
of
God
for
himselfe
,
and
beginneth
as
one
fully
reconciled
to
God
,
to
sollicite
him
in
the
behalfe
of
his
Church
as
followeth
.
From
whence
we
draw
this
exhortation
:
Let
us
all
labour
our
repentance
as
the
most
needfull
worke
of
all
.
We
must
charge
all
our
afflictions
upon
our
sinnes
,
and
we
have
but
this
one
way
left
to
repaire
us
,
to
redeeme
the
favour
of
our
God
to
us
,
even
our
repentance
.
One
joynt
sacrifice
of
broken
hearts
,
and
whole
hecatombes
of
contrite
spirits
would
mend
all
that
's
amisse
.
Let
us
therefore
commence
a
just
warre
against
our
owne
corruptions
and
sinnes
:
it
is
not
enough
to
conquer
the
weake
Island
,
to
destroy
the
vines
,
the
fewell
of
our
drunkennesse
,
to
possesse
the
towns
and
villages
,
the
habitations
of
sinne
in
the
outward
members
of
the
body
.
There
is
in
every
one
of
us
a
strong
Fort
,
an
hard
and
stonie
heart
,
fortified
against
all
piety
and
holinesse
,
where
Sathan
as
a
strong
armed
man
holdeth
possession
,
this
Fort
and
strong
hold
,
this
propugnacle
of
sinne
,
this
heart
must
be
broken
.
Let
us
bend
all
our
batterie
against
that
,
and
see
to
it
,
that
the
world
,
the
flesh
,
the
devill
may
not
supply
it
,
and
then
the
day
is
ours
,
and
to
him
that
overcometh
shall
be
given
a
crowne
of
life
.
Nothing
overcometh
this
Fort
of
sinne
in
our
hearts
,
nothing
breaketh
them
so
soone
as
,
-
1
A
good
watch
kept
,
that
they
may
take
no
rest
.
-
2
Fasting
,
to
sterve
the
body
of
sinne
.
-
3
Weeping
to
open
the
sluces
and
drowne
it
with
our
teares
.
-
4
Praying
:
for
our
Amaleth
within
us
cannot
stand
,
if
our
soules
like
Moses
hold
up
their
hands
in
prayer
to
the
God
of
our
lives
.
-
5
An
holy
implacable
furie
against
it
,
never
to
give
over
the
assault
,
till
we
have
brought
it
to
subjection
.
This
fort
thus
conquered
,
the
Island
is
ours
.
VERSE
18.
Do
good
in
thy
good
pleasure
unto
Sion
:
build
thou
the
walls
of
Ierusalem
.
HEre
beginneth
the
second
part
of
this
Psalme
,
containing
the
prayer
of
David
for
the
Church
.
From
the
sequence
of
this
prayer
observe
.
When
we
have
by
true
repentance
The
Reason
is
:
Our
sinnes
do
separate
our
God
and
Isaiah
▪
But
your
iniquities
have
separated
between
you
and
your
God
:
and
your
sinnes
have
hid
his
face
from
you
,
that
he
will
not
heare
.
David
confesseth
:
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
.
God
treating
with
a
sinfull
Nation
,
a
people
laden
with
iniquitie
,
-
1
Wash
you
,
make
you
cleane
.
-
2
Come
now
let
us
reason
together
,
saith
the
Lord
.
David
confesseth
because
of
his
iniquities
which
are
an
heavy
burthen
to
him
,
I
am
troubled
,
I
am
bowed
down
When
we
should
lift
up
our
heads
,
our
eyes
,
our
hands
,
to
God
:
our
sins
confound
us
with
shame
,
wee
●ile
from
the
presence
of
God
,
they
shake
us
with
feare
,
wee
are
afraid
of
his
judgements
.
But
true
Repentance
doth
wash
us
so
clean
,
and
reconcileth
us
so
perfectly
to
our
God
,
that
wee
dare
come
in
fight
,
we
dare
present
God
with
our
requests
:
We
s●cke
the
face
of
God
,
when
we
ayle
any
thing
;
every
griefe
of
our
persons
,
or
of
the
state
in
which
wee
live
,
sendeth
us
presently
to
God
for
remedy
.
In
affliction
wee
seeks
God
early
.
We
secke
him
,
but
we
finde
him
not
alwayes
,
we
aske
of
him
,
but
hee
granteth
not
our
requests
:
wee
cry
lowd
to
him
,
but
he
heareth
us
not
:
and
we
take
it
ill
to
be
denied
,
to
be
delayed
.
Saint
James
gives
us
the
reason
;
Ye
aske
and
receive
not
,
because
you
aske
amisse
.
There
is
mors
in
olla
,
death
in
the
pot
,
there
is
sinne
in
the
heart
,
our
fountain
is
impoysoned
,
the
waters
of
it
are
corrupt
.
Hose
directeth
a
speeding
way
,
ô
Israel
,
returne
to
the
Lord
thy
God
,
for
thou
hast
fallen
by
thy
iniquitie
.
Take
with
you
words
,
and
turn
to
the
Lord
,
say
unto
him
.
Take
away
all
inquity
,
and
give
good
;
so
will
we
render
the
calves
of
our
lips
.
In
this
course
of
removing
our
sin
first
,
we
shall
make
way
into
the
favour
of
God
.
Gods
people
lost
their
costs
and
labour
in
their
Sacrifices
and
solemne
worship
of
God
,
and
naus●ated
the
soule
of
God
with
them
,
because
of
their
iniquities
.
These
returne
our
prayers
empty
handed
from
God
:
yea
,
these
do
turn
our
prayers
into
sin
.
When
the
Prodigall
sonne
returneth
penitent
to
his
father
,
all
is
for
given
and
forgotten
,
and
his
father
now
rejoyceth
more
in
him
then
he
did
before
.
He
was
al
rags
,
he
needed
not
to
aske
raiment
,
his
father
called
for
it
,
stolam
primam
,
the
best
robe
:
he
came
home
hungry
,
hee
demanded
not
food
,
his
ambition
was
but
bread
:
the
fat
Calf
was
killed
for
him
:
he
was
received
with
musique
and
dancing
.
The
bent
of
the
Parable
,
and
the
other
two
of
the
lost
sheep
,
and
the
lost
groat
,
is
to
shew
that
repentance
putteth
us
into
a
better
state
of
favour
,
then
we
had
before
:
For
where
sinne
aboundeth
,
grace
doth
superabound
.
I
may
give
two
reasons
of
it
.
I
Here
God
taketh
occasion
to
open
the
bowels
of
his
tender
compassion
,
and
to
declare
his
mercy
,
which
is
over
all
his
works
.
2
True
Repentance
is
an
act
of
so
much
anguish
and
bitternesse
,
it
is
for
the
time
a
frying
in
the
flames
of
hell
:
that
no
man
would
have
the
heart
to
undergoe
the
torments
of
it
,
if
he
did
not
by
the
cleere
eye
of
faith
,
looke
beyond
it
to
the
joy
and
comfort
of
Gods
recovered
favour
.
The
point
teacheth
its
own
use
:
for
if
we
would
have
Surely
goodnesse
and
mercie
shall
follow
us
all
the
dayes
of
our
life
.
There
is
no
service
to
the
service
of
the
King
.
The
Lord
is
our
King
of
old
,
let
it
be
our
glory
and
our
fence
,
that
we
are
the
servants
of
the
living
God
.
All
Gods
enemies
will
be
daunted
at
the
sight
of
us
,
and
the
feare
of
us
will
be
upon
all
the
Nations
of
the
World
.
And
as
all
Nations
feared
the
face
of
Israel
,
because
God
had
led
them
through
the
Red
Sea
,
and
given
them
victory
all
the
way
,
&c.
So
will
they
say
;
Let
us
flie
from
the
face
of
this
people
.
Is
not
this
the
Nation
that
under
the
Rule
of
a
Virgin
Queen
expelled
superstitious
Religion
out
of
their
Land
?
That
to
a
people
that
sate
in
darknesse
,
and
in
the
shadow
of
death
a
great
light
shined
,
even
the
cleer
light
of
the
holy
Gospel
?
Is
not
this
the
state
against
which
so
many
damnable
treasons
were
plotted
under
a
Womans
government
,
and
all
were
by
the
singular
favour
of
God
happily
but
wondrously
defeated
?
Is
not
this
the
Nation
for
whom
God
himselfe
fought
against
Sisera
and
Iabin
?
the
winds
and
the
Seas
fought
against
the
supposed
invincible
Armado
of
Spain
,
nothing
more
verifying
the
prediction
,
Octog●simus
octavus
mirabilis
annus
,
1558
,
a
yeer
which
wonder
at
we
might
.
Is
not
this
the
Nation
whom
God
preserved
from
the
powder
treason
,
the
bloudiest
,
the
closest
stratageme
,
that
ever
was
contrived
,
and
ripened
even
to
the
season
of
dismall
execution
?
All
these
favours
wee
have
had
;
our
many
crying
sins
have
lost
us
this
glory
,
this
defence
:
our
repentance
may
yet
recover
our
God
to
us
▪
and
restore
us
to
his
favour
,
and
replant
us
in
our
former
strength
.
Nothing
but
repentance
can
call
us
again
:
the
servants
of
the
living
God
,
and
that
were
our
safety
.
There
is
a
certaine
Majesty
and
power
in
the
faces
of
Gods
servants
to
daunt
the
courage
of
Gods
enemies
,
when
God
pleaseth
to
have
it
so
.
It
was
a
bold
resolution
of
Iaddus
,
but
suggested
by
Almighty
God
can
make
them
that
lea●
his
children
captive
to
pittie
them
.
This
state
we
may
gain
by
Repentance
,
and
being
the
knowne
servants
of
the
living
God
,
the
feare
of
us
will
be
upon
all
the
Nations
of
the
earth
.
This
shall
be
a
greater
safety
to
us
then
our
Armes
,
and
Fortifications
,
then
our
Walls
of
stone
ashoare
,
of
wood
at
Sea
.
It
is
the
voice
of
joy
in
the
tabernacles
of
the
righteous
.
The
Lord
of
hosts
is
with
us
,
the
God
of
Iacob
is
our
refuge
.
We
have
a
sure
word
for
it
:
For
the
eyes
of
the
Lord
are
over
the
righteous
,
and
his
eares
are
open
to
their
prayers
:
but
the
face
of
God
is
against
them
that
do
evill
.
And
who
is
he
that
will
harme
you
,
if
ye
be
followers
of
that
that
is
good
?
2
Observe
his
prayer
here
is
for
the
Church
,
for
wee
And
Hagge
hath
told
us
that
the
sinne
of
the
Iewes
in
their
neglect
of
building
Gods
House
,
did
bring
upon
their
land
barrennesse
,
unfruitfulnesse
upon
their
trees
,
their
wages
did
not
prosper
for
the
works
of
their
hands
,
nothing
thrived
with
them
.
But
especially
the
wickednesse
of
their
Kings
did
ever
bring
great
evill
upon
the
Church
and
Common-wealth
.
Rehoboams
sin
rent
the
Kingdome
,
and
lost
the
Church
ten
Tribes
at
once
,
and
divided
the
State
into
two
Kingdomes
.
The
Kings
of
Israel
and
of
Iudah
were
the
ruine
of
their
Kingdomes
.
And
Davids
sin
crimsoned
his
house
with
bloud
.
The
pollution
of
Thamar
,
the
death
of
Amnon
,
the
Rebellion
of
Absolon
,
as
these
were
the
great
sorrows
of
David
,
s
they
were
the
disquiet
and
vexation
of
the
whole
State
,
and
these
were
the
effects
and
fruits
of
Davids
sinne
.
Therefore
David
doth
well
to
repaire
the
ruines
of
Sion
by
his
prayers
,
&
to
solicite
the
peace
of
the
Church
:
which
his
sin
had
so
much
endangered
.
In
the
later
end
of
his
Reigne
,
hee
displeased
God
in
the
numbring
of
his
people
,
and
the
whole
Kingdome
suffered
for
it
,
God
sent
●
pestilence
amongst
the
people
,
which
in
three
dayes
consumed
of
that
great
number
threescore
and
ten
thousand
,
plectuntur
Achivi
,
great
ones
desart
makes
the
poore
smart
▪
The
Apostle
biddeth
us
pray
for
Kings
,
and
for
all
that
are
in
autority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godlinesse
and
honesty
.
Wee
shall
all
go
more
safely
in
our
wayes
,
if
God
guide
the
hearts
and
wayes
of
our
Rulers
aright
.
But
if
God
give
us
Kings
in
his
fury
,
our
portion
will
be
sorrow
;
for
their
sins
will
set
Ierusalem
and
Sion
a
mourning
.
Who
then
shall
pittie
thee
,
ô
Ierusalem
,
or
who
shal
be
sorry
for
thee
?
I
speak
not
of
our
Kings
,
God
hath
blest
us
graciously
.
I
know
where
I
am
,
and
addresse
this
point
to
the
common
use
of
the
Church
,
as
it
may
concern
all
Countries
.
For
as
we
are
all
members
of
the
Church
:
and
of
the
Know
yee
not
that
a
little
leaven
sowreth
the
whole
lumpe
?
Sins
like
the
disease
of
Leprosie
infect
,
per
contactum
,
by
the
touch
.
The
point
is
,
when
any
of
us
come
to
make
our
peace
with
God
for
our
sins
,
as
we
have
care
of
our selves
,
and
our
owne
reconciliation
to
God
,
so
let
us
remember
to
commend
to
God
the
care
of
his
Church
,
which
by
our
sins
is
wronged
.
For
can
the
toe
stumble
at
a
stone
without
the
hazard
of
a
fall
to
the
whole
body
,
seeing
wee
are
members
one
of
another
?
Therefore
the
care
of
Gods
Angels
descendeth
solow
as
the
foot
,
Ne
offendas
ad
lapidem
pedem
tuum
,
lest
thou
dash
thy
foot
against
a
stone
.
He
that
desireth
by
true
Repentance
to
set
al
to
rights
,
let
him
look
every
way
,
where
his
sin
hath
done
hurt
,
and
labour
to
repair
it
.
Great
is
the
example
of
Gods
proceeding
against
his
own
people
Israel
in
judgement
for
the
sin
of
Achan
:
The
Lord
saith
,
Israel
bath
sinned
,
and
they
have
transgressed
my
covenant
which
I
commanded
them
.
Therefore
they
fled
before
their
enemies
.
And
when
this
matter
came
to
scrutinie
,
the
fault
was
found
to
be
in
Achan
onely
.
Hee
had
stolne
a
Babylonish
garment
,
two
hundred
shekels
of
silver
,
and
a
wedge
of
gold
,
&c.
All
Israel
fared
the
worse
for
his
one
sin
,
his
one
sin
is
charged
upon
the
whole
Kingdome
.
Lyran.
quia
factum
unius
de
communitate
in
malis
toti
communitati
attribuitur
:
because
the
deed
of
one
that
communicateth
in
evill
,
is
ascribed
to
all
them
that
communicate
with
him
.
We
do
not
beare
one
anothers
iniquity
,
the
soule
that
sinneth
shall
die
:
but
such
is
the
conjunction
of
the
body
of
the
Church
,
that
wee
cannot
commit
grosse
and
eminent
sins
without
the
hurt
and
infection
one
of
another
.
Therefore
to
accomplish
our
Repentance
and
heale
all
,
wee
have
here
a
good
example
to
close
our
penitentiall
prayers
as
David
here
doth
.
This
remayne
of
the
Psalme
hath
two
parts
.
-
1
Davids
petition
,
verse
18.
-
2
The
successe
of
his
prevailing
in
his
suite
,
verse
19.
The
petition
hath
two
parts
:
-
1
Do
good
in
thy
good
pleasure
to
Sion
.
-
2
Build
thou
the
walls
of
Ierusalem
.
2
The
successe
is
double
:
-
1
God
shall
be
pleased
.
-
2
His
servants
shall
do
their
duty
to
him
.
1
Of
Davids
petition
.
1
Of
his
first
petition
:
Do
good
in
thy
good
pleasure
to
Jerusalem
:
wherin
we
must
consider
:
-
1
The
petitioner
,
David
.
-
2
For
whom
he
petitioneth
,
for
Sion
,
for
Jerusalem
.
-
3
The
petition
it self
:
Do
good
.
-
4
The
limitation
of
the
petition
:
in
thy
good
pleasure
.
1
Of
the
petitioner
,
David
:
whom
wee
againe
consider
foure
wayes
:
-
1
As
he
was
a
private
man
,
a
member
of
the
Church
.
-
2
As
he
was
an
holy
Prophet
of
the
Lord
,
-
3
As
hee
was
the
head
of
the
Church
,
the
King
of
Israel
.
-
4
As
he
was
a
penitent
Convert
now
again
,
received
into
the
favour
of
God
.
1
As
a
private
man
.
It
is
the
dutie
of
every
private
man
to
pray
for
the
welfare
of
the
Church
of
God
.
The
Church
is
called
a
Communion
of
Saints
,
and
we
are
knit
together
,
vinculo
amoris
,
with
the
bond
of
love
:
there
is
unus
amor
,
one
love
,
but
as
it
hath
a
double
reflection
,
-
1
Vpon
God
,
whose
honour
wee
preferre
above
all
things
.
-
2
Vpon
our
neighbours
,
whom
wee
ought
to
love
as
ourselves
.
So
wee
have
two
great
arguments
to
induce
our
devotion
to
this
holy
duty
of
prayer
for
the
Church
.
1
In
respect
of
God
▪
The
three
petitions
in
the
first
Table
of
the
Lords
prayer
do
maintain
this
.
For
,
1
Herein
we
sollicite
our
God
for
the
honouring
of
his
own
name
,
&
the
sanctifying
of
it
here
amongst
men
:
for
his
name
is
great
in
Israel
.
In
his
Church
every
thing
speaketh
of
his
glory
.
The
Church
is
the
Congregation
of
them
that
call
upon
the
name
of
the
Lord
.
It
is
the
prayer
of
Iesus
Christ
,
Father
,
glorifie
thy
name
.
Wee
have
great
reason
for
it
:
because
our
helpe
is
in
the
name
of
the
Lord
.
It
was
the
old
petition
of
the
Church
,
To
beseech
God
for
his
Names
sake
.
2
We
pray
for
the
comming
of
Gods
Kingdome
.
His
Kingdome
of
power
is
over
all
the
World
.
But
his
Kingdome
of
grace
is
the
holinesse
of
his
Church
onely
,
and
his
Kingdom
of
glory
is
the
Crown
of
the
Church
onely
.
Here
God
reigneth
,
The
Lord
is
King
,
and
hath
put
on
glorious
apparell
,
he
hath
clothed
himself
with
majestie
and
honour
.
His
Kingdome
is
within
us
,
his
wisdome
our
guide
,
his
word
our
law
,
his
mercy
our
hope
,
his
judgements
our
feare
,
his
truth
our
faith
,
his
will
our
obedience
.
3
Wee
pray
that
the
will
of
God
may
be
done
on
earth
,
sicut
in
coelo
,
as
in
heaven
:
So
if
the
Church
thrive
and
prosper
,
here
will
be
an
heaven
upon
earth
,
and
wee
shall
be
like
the
Angels
of
God
,
who
obey
him
by
fulfilling
his
will
.
For
the
Church
is
the
Congregation
of
such
as
labour
to
walke
with
God
in
all
pleasing
.
2
In
respect
of
our
neighbours
.
We
consider
our selves
as
members
one
of
another
,
&
so
the
welfare
of
the
members
dependeth
on
the
welfare
of
the
body
.
Every
ones
good
ought
to
be
as
precious
to
us
,
as
much
desired
of
us
as
our
own
.
God
is
rich
in
mercy
,
and
we
need
not
feare
,
that
what
is
bestowed
on
our
brethren
will
abate
any
thing
of
his
bounty
to
us
,
which
in
things
temporall
doth
often
disquiet
us
.
And
herein
the
weakest
members
of
the
Church
may
be
helpfull
to
the
whole
body
of
it
;
for
prayer
and
wel-wishing
which
proceed
from
zeale
and
love
may
come
from
the
poorest
,
the
sickest
member
of
the
Church
,
no
prison
can
shut
it
up
.
2
Consider
him
as
a
Prophet
of
the
Lord
.
The
prayers
of
all
men
have
good
accesse
to
the
throne
of
grace
,
but
Prophets
of
the
Lord
beside
the
common
obligation
as
members
of
the
body
of
the
Church
,
have
a
speciall
duty
ex
officio
,
by
their
office
,
and
are
as
it
were
Masters
of
Requests
to
put
up
the
prayers
of
the
Church
to
God
.
Samuel
:
God
forbid
that
I
should
sinne
against
the
Lord
,
in
ceasing
to
pray
for
you
.
God
to
Abimelech
.
Now
therefore
restore
the
man
his
wife
:
for
he
is
a
Prophet
,
and
he
shall
pray
for
thee
.
So
when
the
Lord
had
reproved
the
unkinde
friends
of
Iob
,
who
had
not
spoken
of
God
the
things
that
are
right
,
he
biddeth
them
to
prepare
a
sacrifice
for
themselves
,
and
saith
:
My
servant
Iob
shall
pray
for
you
,
for
him
I
will
accept
.
We
must
not
conceive
,
that
God
is
an
accepter
of
the
persons
of
men
,
to
regard
one
man
more
then
another
in
regard
of
his
person
,
neither
is
one
place
for
it selfe
more
esteemed
then
another
.
But
by
speciall
priviledge
there
is
difference
put
betweene
persons
and
places
,
in
regard
of
the
ordinance
of
God
.
The
Priestand
the
Prophet
hath
an
office
imposed
on
him
to
pray
for
others
.
The
Church
is
Domus
oratio●is
,
the
House
of
Prayer
,
by
speciall
consecration
:
therefore
both
such
men
and
such
places
are
a
readier
way
to
God
.
3
Consider
him
as
King
.
Kings
under
God
are
heads
of
the
Churches
under
their
dominions
,
and
God
hath
committed
the
care
of
his
Churches
to
them
,
David
was
anointed
by
God
to
this
supremacie
,
the
chiefe
Priest
in
those
dayes
did
not
Lord
it
over
Gods
heritage
,
as
the
Bishop
of
Rome
now
doth
in
all
those
Nations
over
whom
he
claimes
the
primacie
.
As
by
all
other
possible
wayes
,
so
especially
by
holy
and
devout
prayers
good
Kings
ought
to
seeke
and
procure
the
peace
and
welfare
of
the
Church
.
The
Common-wealth
is
the
body
,
the
Church
is
the
soule
of
the
State
.
Kings
that
wish
their
Realmes
well
,
do
discerne
that
there
is
a
power
above
theirs
:
For
the
Lord
is
King
,
the
earth
may
be
glad
thereof
▪
That
King
of
kings
before
whose
throne
all
the
kings
of
the
earth
must
cast
their
crownes
,
he
must
be
sued
to
,
By
him
Princes
reigne
.
And
God
having
committed
his
Church
to
their
government
for
him
,
how
can
they
better
acquite
themselves
of
that
dutie
,
and
exonerate
themselves
of
that
great
care
,
then
by
devolving
the
same
againe
upon
Gods
protection
,
by
their
holy
and
humble
prayer
?
David
did
commend
his
Church
to
the
prayer
of
all
the
faithfull
.
O
pray
for
the
peace
of
Jerusalem
.
He
propounded
a
forme
of
blessing
.
4
Consider
David
as
a
penitent
newly
converted
to
God
after
a
great
defection
from
him
,
and
Gods
spirituall
desertion
of
him
.
Now
having
offered
to
God
a
sacrifice
of
a
broken
and
contrite
heart
,
now
his
prayer
is
againe
in
season
.
For
now
God
rejoyceth
in
him
,
he
delighteth
in
God
,
and
the
prayers
of
such
are
welcome
to
the
throne
of
grace
.
God
heareth
not
sinners
.
1
Such
as
continue
in
their
sinne
without
repentance
.
But
if
with
all
our
hearts
we
turne
to
him
,
he
will
turne
to
us
;
repentance
hath
removed
the
sinnes
that
separated
betweene
God
and
us
.
And
what
should
a
true
penitent
rather
desire
of
God
then
the
well-fare
of
his
Church
?
for
in
the
peace
thereof
he
shall
have
peace
.
This
is
a
good
remonstrance
of
our
sincere
conversion
to
God
,
when
we
seeke
to
do
good
to
his
Jerusalem
.
Here
is
piety
to
God
for
the
house
of
Gods
sake
,
for
Religion
and
the
worship
of
God
.
Here
is
charity
to
our
neighbours
,
for
our
brethren
and
companions
sakes
.
And
these
be
the
fruits
of
repentance
and
newnesse
of
life
:
here
is
that
love
which
is
the
fulfilling
of
the
Law
of
God
;
even
the
love
of
God
,
and
the
love
of
our
neighbour
.
2
For
whom
he
petitioneth
.
-
1
For
Sion
.
-
2
For
Jerusalem
.
1
For
Sion
.
This
was
an
high
mountaine
then
within
Ierusalem
,
and
here
was
that
strong
peace
which
the
lebusites
did
fortifie
against
David
.
He
reigned
seven
yeares
in
Hebron
before
he
could
recover
the
Fort
of
Sion
;
and
before
he
could
expell
the
Iebusites
thence
.
They
were
so
confident
in
the
naturall
strength
of
this
place
,
and
in
their
militarie
fortification
of
it
,
that
they
ie●red
David
,
when
he
came
against
it
,
saying
to
him
,
Except
thou
take
away
the
blinde
and
lame
,
Non
intrabis
,
thou
shalt
not
enter
;
Thinking
,
David
cannot
come
in
hither
.
The
meaning
is
,
they
were
so
confident
in
the
strength
of
Sion
,
that
they
thought
their
blinde
and
lame
able
to
de●●nd
it
against
all
the
force
of
David
.
But
David
tooke
it
and
possessed
it
,
and
seated
his
owne
royall
house
there
,
and
it
was
after
called
the
Citie
of
David
.
It
was
the
highest
of
those
hills
that
compassed
Ierusalem
,
of
which
David
,
As
the
mountaines
are
round
about
Jerusalem
,
so
is
the
Lord
round
about
his
people
.
And
this
mountaine
semi-circled
Ierusalem
on
the
South
part
of
the
same
.
But
not
the
naturall
or
artificiall
strength
of
the
place
did
so
much
honour
it
,
as
the
holinesse
thereof
,
for
it
was
famous
in
the
Prophets
that
way
.
For
out
of
Sion
shall
go
forth
the
Law
,
and
the
Word
of
the
Lord
out
of
Ierusalem
.
This
prophecie
was
fulfilled
in
the
Messiah
:
for
the
promulgation
of
the
Gospell
came
thence
.
So
Christ
himselfe
said
,
that
Repentance
and
remission
of
sinnes
should
be
preached
in
his
name
,
beginning
at
Ierusalem
.
Sion
is
first
named
,
as
being
the
chiefe
ornament
and
strength
of
the
Citie
,
and
the
seat
of
the
Kings
royall
palace
.
2
Ierusalem
,
called
the
Citie
of
the
great
King
,
of
which
many
excellent
things
are
spoken
:
and
especially
it
is
honoured
with
the
right
and
just
title
to
be
the
mother
Church
,
and
all
other
Churches
in
the
world
are
the
daughters
of
Sion
.
And
it
is
named
often
in
holy
Scripture
,
and
is
to
be
here
understood
as
the
representatorie
body
of
the
whole
Church
.
And
it
is
also
a
figure
of
the
full
Church
of
the
glorified
Saints
,
which
is
called
the
new
Ierusalem
,
the
mother
of
us
all
.
So
it
is
cleare
for
whom
David
here
prayeth
,
even
for
the
whole
●ody
of
the
militant
Church
.
This
example
of
David
doth
teach
,
that
we
ought
not
to
pray
onely
for
our selves
:
charitie
begins
at
home
,
but
it
endeth
not
,
it
ce●●e●h
not
there
.
Christ
in
his
forme
of
prayer
directeth
us
to
seeke
further
then
for
our selves
:
P●ter
noster
,
●a
no●●●
:
di●●itte
nobis
:
●e
nos
in●●cas
:
libera
nos
.
Our
Father
,
give
us
,
forgive
us
,
leade
not
us
,
deliver
us
.
Saint
Ambrose
:
Si
pro●e
●ol●
,
prote
solu●●ra●is
:
Si
pro
●●
nibus
●●g
as
,
〈…〉
pro
is
●●g
●●unt
.
If
thou
pray
for
thy selfe
onely
,
thou
alone
shalt
pray
for
thy sefe
:
if
thou
pray
for
all
,
all
shall
pray
for
thee
.
In
things
concerning
this
life
we
are
loath
to
pray
too
earnestly
for
our
brethren
.
-
1
Out
of
a
naturall
distrust
that
we
have
in
God
;
we
feare
that
he
hath
not
enough
for
us
all
.
-
2
Out
of
a
naturall
covetou●●esse
that
wee
have
to
have
all
.
-
3
Out
of
a
pride
which
putteth
us
into
an
ambition
to
exceed
and
out-shine
others
.
-
4
Out
of
naturall
envy
▪
that
we
have
at
the
well-being
of
others
.
These
●e
grosse
and
sinfull
corruptions
in
us
,
and
they
do
trespasse
both
piety
and
charitie
.
Our
Saviour
hath
directed
us
better
,
for
he
teacheth
us
to
pray
for
this
life
no
●arther
then
pan●m
quotidianum
,
our
daily
bread
.
And
there
is
enough
to
suffice
nature
in
the
world
without
any
mans
want
.
And
our
sentence
in
Adam
was
,
Ves●●r
is
pa●e
,
thou
shalt
eate
thy
bread
,
&c.
The
sonne
of
Iake●
:
Give
me
not
riches
:
feed
me
with
food
convenient
for
m●
.
This
limitation
may
destroy
in
us
all
these
corruptions
of
distrust
,
of
covetousnesse
,
of
pride
,
of
envie
.
For
that
feare
which
undoeth
charitie
,
lest
God
should
abate
from
us
to
supply
the
want
of
others
,
we
have
great
examples
o●
his
●ulnesse
.
The
poore
widow
payed
her
debt
with
oyle
,
she
was
relieved
,
and
no
body
the
worse
for
it
.
Christ
payed
his
tribute
,
and
no
body
had
the
lesse
;
he
sent
to
sea
to
a
fish
,
and
had
it
.
He
improved
a
short
provision
●o
the
suffisance
of
many
.
We
need
not
feare
to
pray
one
for
another
:
God
is
rich
to
all
that
call
upon
him
.
2
Secondly
,
we
are
here
taught
to
pray
God
for
the
We
see
the
bow
of
God
bent
against
our
brethren
in
other
Lands
,
we
see
the
enemie
prevaile
and
insult
.
What
are
we
,
or
how
have
we
setled
the
favour
of
God
upon
us
,
that
we
should
be
spared
in
the
day
of
his
wrath
,
or
that
a
Passeover
of
mercie
should
skip
our
Cities
,
and
townes
,
and
houses
?
We
may
in
the
inventorie
of
our
sinnes
reade
our
danger
better
then
we
can
discerne
an
issue
out
of
it
in
the
course
that
we
runne
.
Let
our
prayers
comfort
the
sorrows
of
the
Church
,
and
establish
our
comfort
.
And
let
our
teares
runne
downe
like
a
river
day
and
night
,
and
let
not
the
apple
of
our
eye
cease
.
Let
us
poure
forth
our
hearts
like
water
before
the
face
of
the
Lord
,
and
lift
up
our
hands
towards
him
for
his
favour
to
his
poore
distressed
Church
.
God
seeth
the
corne
yellow
,
and
ready
for
the
sickle
,
the
day
of
the
Lord
is
at
hand
:
it
was
hor
a
novissima
,
the
last
houre
,
in
Saint
Johns
time
:
now
the
last
minute
of
that
hou●e
approacheth
,
he
is
comming
to
judge
the
world
in
righteousnesse
.
And
judgement
beginneth
at
his
owne
house
.
Turne
thou
us
unto
thee
,
O
Lord
,
and
we
shall
be
turned
,
renew
our
dayes
as
of
old
.
3
The
petition
,
Do
good
.
Do
good
O
Lord
to
the
good
,
and
to
them
that
are
upright
in
their
hearts
.
Deale
favourablie
,
or
bounteously
.
Benignefac
,
Do
good
▪
L●rgam
benedictionem
impende
:
Bestow
a
great
blessing
.
Which
may
be
done
▪
-
1
Peccata
di●●ttend●
,
by
forgiving
of
sinnes
.
-
2
Graciam
conferendo
,
by
giving
of
grace
.
And
this
is
the
summe
of
Davids
whole
supplication
for
himselfe
▪
he
knows
that
all
the
members
of
the
Church
have
need
of
this
favour
.
The
petition
in
the
letter
hath
respect
to
Sion
and
Ierusalem
,
and
desireth
the
bountie
of
God
to
them
.
For
God
hath
promised
to
receive
an
house
there
builded
to
his
name
,
and
to
establish
his
holy
Arke
there
,
the
visible
Sacrament
of
his
reall
presence
.
This
was
also
after
performed
,
and
not
onely
the
outward
peace
,
and
strength
,
and
plentie
,
and
honour
of
Ierusalem
is
here
desired
,
but
the
establishing
also
of
the
holy
worship
of
God
,
and
the
seats
of
justice
,
as
after
:
This
is
good
for
Ierusalem
,
for
any
state
,
when
Religion
and
justice
are
cherished
.
But
this
is
not
all
,
he
looketh
prophetically
into
the
state
of
the
universall
Church
to
the
worlds
end
,
and
prayeth
for
the
welfare
of
it
.
That
God
would
do
it
good
,
that
he
would
be
favourable
to
it
in
his
bountie
.
It
is
a
short
prayer
,
Subita
ejaculatio
,
a
sudden
ejaculation
:
but
it
is
full
of
content
,
for
it
may
comprehend
summam
petendorum
,
the
summe
of
thing
to
be
prayed
for
.
It
is
the
Lord
prayer
in
little
,
for
wherein
may
we
desire
,
or
God
shew
us
favour
,
which
may
not
be
comprehended
in
this
petition
,
Do
good
?
Every
good
and
perfect
gift
cometh
from
this
Father
of
lights
,
to
whom
David
saith
,
Thou
art
good
,
and
thou
doest
good
.
This
request
of
David
,
Benefac
,
do
good
,
doth
begge
the
favour
of
God
to
Ierusalem
.
For
it
is
not
peace
,
nor
strength
,
nor
plentie
,
nor
honour
,
nor
victory
over
enemies
,
that
can
make
a
state
happy
,
except
God
be
pleased
to
turne
all
these
in
bonum
,
to
good
.
Therefore
they
have
fared
better
that
have
fed
on
green
herbs
,
then
they
that
have
had
their
share
of
a
stalled
oxe
.
Daniel
thrived
better
of
his
pulse
,
then
others
●ed
from
the
Kings
trencher
.
Riches
have
beene
given
to
the
owners
of
them
for
hurt
.
The
prosperitie
of
fooles
destroyeth
them
.
Many
carefull
parents
gather
wealth
for
their
children
,
which
proves
their
ruine
:
therefore
our
prayer
in
all
things
must
be
Benefac
,
&c.
Do
good
.
For
neither
prosperity
shall
corrupt
our
faith
;
nor
adversitie
our
patience
.
If
God
do
us
good
,
we
shall
finde
as
David
:
Bonum
est
mihime
aff●igi
:
It
is
good
for
me
to
be
afflicted
.
4
The
limitation
of
the
petition
,
In
thy
good
pleasure
.
We
must
take
●eed
in
all
ou●
suits
to
God
,
that
we
submit
our selves
to
the
holy
will
of
God
.
And
that
we
confine
our
desires
to
his
good
pleasure
.
Not
like
unto
Israel
,
who
turned
backe
and
tempted
God
,
and
limited
the
holy
One
of
Israel
.
God
is
many
wayes
limited
by
us
in
our
petitions
.
1
If
we
●●●●
his
power
by
our
infidelitie
,
doubting
whether
he
can
performe
to
us
what
we
desire
.
As
Israel
,
Can
God
furnish
a
table
in
the
wildernesse
?
They
remembred
●●●
his
hand
.
2
If
we
limit
his
goodnesse
and
mercy
,
doubting
whether
he
will
do
us
good
:
which
is
a
great
wrong
to
him
from
us
,
after
our
full
experience
of
his
loving
kindnesse
:
to
David
was
perplexed
:
Hath
God
forgotten
to
be
gracious
▪
●●
his
mercy
cleane
gone
for
evermore
?
But
he
recovered
and
calleth
this
his
own
infirmity
,
and
remembred
the
yeares
of
Gods
right
hand
.
3
For
the
kinde
of
favour
,
we
may
limit
God
:
if
we
hold
him
to
this
speciall
favour
,
and
leave
him
not
to
his
owne
wisedome
to
do
us
good
in
what
kinde
he
pleaseth
.
The
Lord
hath
copiosam
redemptionem
,
plentifull
redemption
,
and
he
will
either
give
quod
petimus
,
what
we
aske
:
or
quod
novit
utilius
,
what
he
knows
to
be
more
profitable
.
Christ
,
Take
this
cup
from
me
,
but
with
reservation
of
the
libertie
of
his
Father
,
Si
vis
,
If
thou
wilt
.
4
For
the
quantity
of
favour
,
we
limit
God
,
when
we
appoint
him
in
what
measure
he
shal
relieve
u●
,
and
how
much
good
he
shall
do
us
.
Therfore
David
here
in
the
beginning
of
this
Psalme
,
desireth
to
re●er
himself
to
Gods
good
pleasure
,
according
to
his
mercy
:
so
as
God
may
magnifie
his
mercy
in
the
grant
of
his
petition
.
For
weere
member
that
our
first
request
is
the
foundation
of
all
prayer
:
Hallowed
be
thy
name
,
For
all
our
desires
must
respect
the
glory
of
God
chiefly
,
our
owne
good
at
second
hand
.
5
We
may
limit
our
God
in
respect
of
time
:
if
we
set
him
a
time
wherin
hee
must
shew
us
favour
,
or
not
at
all
.
So
O●ias
promised
to
yield
Bethulia
,
●f
God
relieved
them
not
within
five
dayes
.
Which
Judith
after
reproved
.
If
he
will
not
help
us
within
these
five
dayes
,
hee
hath
power
to
defend
us
,
when
hee
will
every
day
.
Doe
not
binde
the
counsels
of
the
Lord
our
God
;
for
God
is
not
as
man
,
that
he
may
be
threatned
:
neither
is
he
as
the
sonne
of
man
that
hee
should
be
wavering
.
Therefore
let
us
wait
for
salvation
of
him
,
and
call
upon
him
to
help
us
,
and
hee
will
heare
our
voice
,
if
it
please
him
.
We
are
commonly
in
haste
,
either
when
we
ayle
any
thing
,
and
would
be
delivered
out
of
our
suffering
.
Or
when
wee
want
and
would
be
supplyed
:
or
when
we
hope
for
any
good
,
and
would
come
to
the
possession
The
best
way
then
to
prevent
these
evils
which
corrupt
our
prayers
is
to
limit
our selves
,
and
to
refer
all
our
requests
to
the
good
pleasure
of
God
.
Wee
have
great
reason
to
doe
so
,
for
wee
are
safest
in
that
.
Wee
may
thanke
the
good
pleasure
of
God
,
for
all
wee
have
,
for
all
we
hope
for
.
Here
the
foundation
of
our
welfare
was
laid
in
our
election
.
Having
predestinated
us
to
the
adoption
of
children
by
Jesus
Christ
to
himselfe
,
according
to
the
good
pleasure
of
his
will
.
And
when
we
are
capable
of
heavenly
light
:
Hee
maketh
knowne
to
us
the
mystery
of
his
will
,
according
to
his
good
pleasure
,
which
he
had
purposed
in
himselfe
So
Christ
,
I
thanke
thee
Father
:
even
so
Father
;
Quiabene
placuit
tibi
,
because
it
was
thy
pleasure
.
And
the
dayes
of
our
life
are
here
limited
to
his
good
pleasure
,
wee
fulfill
our
time
inconsilio
Dei
,
according
to
Gods
counsell
.
And
at
last
,
Feare
not
little
stock
,
for
it
is
your
Fathers
pleasure
to
give
you
a
Kingdome
.
Wee
have
great
reason
to
stoop
all
our
desires
to
this
good
pleasure
of
God
:
For
it
is
a
safe
harbour
against
all
stormes
.
Let
God
be
pleased
,
and
nothing
can
succeed
improsperously
to
us
.
It
was
the
rest
of
the
Disciples
,
when
they
saw
no
remedie
but
that
Paul
would
goe
up
2
Petition
▪
Build
th●n
the
walls
of
Ierusalem
.
In
the
letter
Ierusalem
was
but
newly
come
into
Davids
possession
,
he
wonne
it
by
war
,
and
now
hee
was
to
build
and
to
fortifie
there
.
Hee
commendeth
this
good
worke
to
the
blessing
of
For
except
the
Lord
build
the
house
,
they
labour
in
vain
that
build
it
.
The
Heathen
never
built
Cities
,
but
they
invocated
some
one
god
or
goddesse
,
to
whose
tutelary
protection
they
commended
it
.
David
a
King
,
full
of
power
and
riches
and
good
will
to
employ
these
upon
Jerusalem
,
doth
prostrate
all
to
Almighty
God
,
and
desires
him
to
be
the
builder
.
The
Prophet
teacheth
the
use
of
this
point
,
when
he
saith
,
Commit
thy
wayes
to
the
Lord
,
and
trust
in
him
,
and
hee
shall
bring
it
to
passe
.
Whatsoever
by
Faith
wee
commit
to
him
,
is
both
safe
in
his
protection
,
and
wisely
done
by
his
direction
:
and
without
sinne
by
his
holinesse
:
and
fully
by
his
power
working
with
us
,
working
for
us
:
and
it
is
accomplisht
perfectly
against
all
opposition
.
If
God
prevent
us
with
his
gracious
favour
,
and
further
us
with
his
continuall
help
,
all
our
works
begun
,
continued
&
ended
in
him
prosper
in
our
hands
.
Pray
therfore
,
Prosper
thou
the
w●rke
of
our
hands
upon
us
,
prosper
thou
our
handy-work
.
2
David
for
all
his
trust
in
God
,
and
assrance
of
his
protection
,
yet
neglecteth
not
the
outward
means
of
safety
.
For
though
Jerusalem
was
encompassed
with
Mountains
,
and
naturelly
defended
against
an
enemy
,
yechee
would
have
the
Citie
walled
:
●difi●
a
●●●●s
,
build
walls
.
For
our
Faith
doth
not
evacuate
the
use
of
good
means
:
Treasure
,
Victuall
,
Armour
,
Wals
,
Fortifications
,
and
men
to
manage
these
are
the
sinew●
of
Cities
and
Common-wealths
.
Moses
on
the
top
of
the
Hill
praying
▪
Aar●n
and
H●●
supporting
his
hands
,
and
Josh●a
beneath
with
an
Army
fighting
against
Amalek
:
wee
must
worke
,
and
God
prosper
it
.
After
David
came
to
make
Jerusalem
the
Chamber
of
the
King
,
the
seat
of
the
Kings
Throne
,
he
much
enlarged
and
beautified
and
fortified
it
.
Solomon
did
●uch
more
,
and
succeeding
Kings
added
both
strength
and
beauty
,
and
roome
to
it
.
Yet
all
we
devise
and
do
in
this
kind
for
safety
,
is
nothing
without
the
hand
of
God
.
Hee
must
build
us
our
walls
,
or
else
like
the
walls
of
Jericho
,
these
will
fall
down
of
a
sudden
.
Means
must
not
be
neglected
,
but
means
must
not
be
trusted
.
Walls
are
no
fenc●●●inst
God
,
but
with
his
blessing
they
are
impregna●●
What
are
our
Armies
,
if
God
go
not
forth
with
them
!
what
are
the
walls
and
guard
of
our
strong
Cities
,
if
God
keep
not
the
City
?
Therfore
let
Jerusalem
have
walls
,
but
let
them
be
of
his
building
,
for
outward
meanes
with
his
blessing
faile
not
of
effect
.
Ierusalem
was
more
safe
in
Gods
favour
,
then
in
their
walls
:
For
though
it
was
compassed
with
three
walls
,
one
without
another
a
great
distance
,
and
streets
and
houses
between
,
and
seemed
an
impregnable
piece
;
yet
when
God
withdrew
his
protecting
hand
from
it
,
Nebuchadnez●●
after
it
had
flourished
477
yeers
,
came
upon
it
,
and
laid
it
waste
for
70
yeares
.
It
was
after
the
returne
of
the
people
from
Babylon
rebuilt
,
yet
was
it
unwalled
for
63
yeeres
after
:
then
Nehemiah
within
50
days
walled
it
,
and
was
in
flourish
562
yeeres
,
till
the
Romans
delivered
it
.
There
perished
in
it
110000
by
Famine
,
Pestilence
,
and
the
Sword
of
the
enemies
,
and
intestine
sedition
.
It
was
after
in
the
possession
of
Christians
:
now
in
the
hand
of
the
great
Turke
.
We
●●e
in
this
example
how
sinne
destroyeth
the
most
flourishing
States
,
and
poureth
them
from
veslel
to
veslel
.
It
is
not
Wals
nor
Mountains
,
Men
,
nor
Treasure
that
can
preserve
without
God
,
against
God
.
Therfore
when
we
have
done
all
we
can
,
pray
for
Jerusalem
,
Sit
pax
in
praem●
nitione
tua
.
Peace
be
within
thy
walls
.
But
the
prayer
of
David
hath
a
further
extent
then
that
City
;
he
desireth
the
building
of
the
walls
of
Gods
universall
Church
,
the
defence
&
propugnation
of
the
spouse
of
Christ
.
She
hath
need
of
strong
walls
,
and
of
Gods
own
building
,
for
she
hath
many
enemies
▪
God
said
to
his
sonne
:
Be
thou
ruler
in
the
middest
of
thine
enemies
.
So
soon
as
we
have
mention
of
a
Church
in
Abel
,
we
have
Cain
to
murder
him
.
Before
Isaak
,
wee
have
Ishmael
to
scorn
and
persecute
him
.
Iacob
wrastleth
with
Esau
before
he
is
borne
in
the
wombe
,
and
Esau
ever
hated
Jacob
in
their
posterity
.
When
Israel
was
established
a
visible
Church
in
Iacobs
Family
,
a
famine
sent
them
into
Egypt
,
where
after
a
few
yeares
their
City
of
refuge
proved
their
house
of
bondage
,
God
delivered
them
and
sent
them
home
to
their
own
Land
,
they
had
many
enemies
in
the
way
,
and
when
they
came
home
,
their
sword
cuttl
em
out
●oo●e
for
habitation
,
and
under
their
Iudges
and
King●
,
their
Chronicles
are
full
of
names
.
When
the
Christian
Church
began
in
the
revelation
of
Christ
.
●he
●nnocent
infants
were
the
first
sacrifice
offered
by
the
sword
of
●er●d
.
Christ
himselfe
pursued
to
death
,
to
the
Crosse
.
His
Disciples
,
Apostles
,
and
Confessours
suffered
in
the
ten
bloudy
Persecutions
.
Then
began
rents
in
the
Church
,
and
Heresie
grew
as
cumbersome
and
busie
and
cruell
as
in
fidelity
:
The
Arian
Persecution
brake
down
the
walls
of
Jerusalem
.
And
then
in
the
Waine
of
the
Empire
;
The
Turke
arose
in
the
East
,
to
the
great
terrour
of
Christs
little
flocke
.
This
Church
of
ours
which
hath
like
the
fleece
of
Gedeon
been
watered
when
all
the
floore
about
it
was
dry
,
standeth
now
like
a
Lily
amongst
thornes
.
We
have
great
cause
to
pray
for
good
and
strong
wals
for
our
Ierusalem
,
wals
of
Gods
own
building
,
left
the
arrows
of
our
enemies
stick
fast
in
our
flesh
,
and
their
swords
drinke
our
bloud
.
Yet
it
is
well
for
us
that
wee
know
who
can
build
the
walls
of
the
Church
strongly
,
and
fortifie
it
against
the
gates
of
Hell
.
For
the
gods
of
the
Heathen
are
but
Idols
,
there
is
no
helpe
in
them
,
their
eyes
see
not
,
their
eares
heare
not
,
their
hands
help
not
.
Let
us
but
recover
our
God
by
repentance
,
&
redeeme
his
favour
with
a
sacrifice
of
broken
and
cont●ire
spirits
,
and
he
will
build
up
our
walls
,
and
repaire
our
●uines
,
and
fortifie
our
desolate
places
.
Our
Fathers
in
the
darknesse
of
Popery
had
this
strong
beliefe
,
that
the
Church
and
State
was
more
strengthened
by
zealous
and
devout
prayers
,
then
by
all
other
provisions
for
offence
,
and
that
was
the
motive
that
advanced
so
many
Religious
Houses
,
and
setled
upon
them
so
faire
and
plenteous
revenues
,
that
they
might
have
many
at
continuall
leasure
to
be
alwayes
praying
for
them
.
It
was
great
pity
that
their
holy
zeale
had
not
some
equal
proportion
of
knowledge
,
for
in
their
way
they
were
devout
,
and
before
the
pestilent
Incendiaries
of
the
Church
came
up
,
who
turned
Religion
into
Policie
,
and
Zeale
into
Fury
,
I
doubt
not
but
God
had
many
faithfull
and
true
soules
in
the
Church
of
Rome
,
full
of
his
love
&
jeal●us
of
his
honour
,
whose
holy
devotion
kept
up
the
walls
of
Ierusalem
,
and
prospered
all
the
works
of
their
hands
.
2
Observe
the
petitions
of
David
:
Doe
good
to
Sion
.
Build
up
the
walls
of
Ierusalem
,
he
doth
pray
for
defence
of
his
Church
against
enemies
:
hee
doth
not
pray
that
God
would
turn
all
their
Sythes
into
Swords
,
and
strengthen
them
to
an
offensive
warre
.
Though
David
were
a
Sword-man
,
and
had
la●ely
recovered
Sion
by
his
sword
,
by
the
Jebusite
,
he
prayeth
not
for
warre
,
and
strength
to
pluck
down
the
walls
of
other
Cities
:
But
that
God
would
build
up
the
wals
of
his
own
.
God
is
called
the
God
of
peace
;
and
though
hee
be
daily
provoked
by
the
bold
sins
of
men
to
draw
his
sword
,
hee
is
loth
to
strike
,
he
would
have
us
like
himself
,
to
be
very
jealous
how
we
undertake
an
offensive
warre
:
let
Religion
and
Policie
joyn
in
advise
before
a
Sword
be
drawne
against
any
neighbour
state
,
that
wee
may
have
God
to
Friend
:
that
we
may
say
,
The
Lord
of
h●asts
is
with
us
▪
For
then
there
are
more
with
us
then
against
us
:
still
these
two
Iudges
of
the
quarrell
have
determined
the
justice
of
warre
,
let
us
hold
our
hands
:
For
i●
Princes
engage
their
Subjects
in
unlawfull
warres
,
all
the
bloud
spilt
on
their
sides
is
put
upon
their
account
,
but
this
petition
of
David
is
ever
safe
.
VERSE
19.
Then
shalt
thou
be
pleased
with
the
sacrifices
of
righteousnesse
,
with
burnt-offering
,
and
whole
burnt-offering
then
shall
they
offer
Bullocks
upon
thine
Altar
.
HEre
is
the
successe
of
David
,
suit
obtained
:
Then
followeth
a
double
event
.
-
1
In
David
and
the
people
;
For
they
will
apply
themselves
to
the
worship
of
God
.
-
2
In
God
,
he
will
accept
of
their
service
.
1
For
David
,
and
the
people
,
They
do
not
set
God
a
They
shall
enjoy
peace
and
prosperity
,
and
good
leasure
.
Nature
teacheth
this
retribution
:
the
shepheard
,
Ille
meos
errare
boves
ut
cernis
.
My
wandring
oxen
,
as
you
see
,
&c.
And
how
may
this
be
considered
?
Namque
erit
ille
mihi
semper
Deus
:
illius
aram
,
&c.
He
is
my
God
,
his
Altar
I
le
frequent
.
In
time
of
peace
and
prosperity
,
and
in
the
cleare
light
of
heavenly
knowledge
,
God
declareth
himselfe
most
clearly
,
and
deserveth
the
worship
of
his
servants
most
apparantly
,
and
Deus
nobis
haec
otia
fecit
:
these
times
of
rest
our
God
vouchsafes
.
There
is
the
season
for
it
.
But
we
have
God
complaining
often
of
the
contrary
.
For
the
prosperity
of
Fooles
destroyeth
them
,
and
wee
are
never
more
wanton
and
carelesse
of
Gods
service
,
then
when
he
feedeth
us
fattest
,
and
doth
us
most
good
.
But
Ieshurun
waxed
fat
and
kicked
;
thou
art
waxed
Too
much
compost
doth
make
the
ground
ranke
and
full
of
weeds
.
This
did
God
foresee
,
and
gave
them
great
warning
o●it
.
In
the
former
Chapter
.
When
I
shall
have
brought
them
into
the
land
which
I
sware
unto
their
Fathers
,
which
floweth
with
milke
and
hony
,
and
they
shall
have
eaten
,
and
filled
themselves
,
and
waxen
fat
,
then
will
they
turne
unto
other
Gods
and
serve
them
,
and
provoke
me
,
and
break
my
Covenant
.
And
they
did
so
,
and
it
cost
them
deare
,
a
deportation
for
70
yeeres
into
Babylon
.
After
the
returne
the
Levites
in
their
confession
acknowledge
so
much
to
justifie
Gods
severe
proceeding
against
them
,
and
to
cast
all
the
blame
upon
themselves
.
And
they
took
strong
Cities
,
and
a
fat
Land
,
and
possessed
housesfull
of
all
goods
,
wels
,
Olives
,
Vineyards
,
fruit-trees
.
So
they
did
eat
and
were
filled
,
and
became
fat
.
But
they
were
disobedient
and
rebelled
against
thee
,
and
cast
thy
Laew
behind
their
backs
.
This
commeth
generally
of
fulnesse
,
it
is
the
sin
of
prosperity
.
So
,
They
are
waxen
fat
,
they
shine
:
yea
,
they
over-passe
the
deeds
of
the
wicked
.
So
,
They
are
enclosed
in
their
own
fat
,
with
their
mouth
they
doe
speake
proudly
.
Therefore
this
is
a
great
promise
,
that
David
here
maketh
for
himself
and
his
people
.
Generally
,
God
is
most
sought
,
and
best
served
in
affliction
.
Before
I
was
afficted
,
I
went
astray
,
but
now
I
keep
thy
word
.
In
their
affliction
they
will
seek
me
early
.
It
is
a
provoking
This
spot
is
not
the
spot
of
his
children
,
i.
a
Doe
you
thus
requite
the
Lord
,
ô
foolish
people
,
and
unwise
?
David
saith
,
Ne
sis
tanquam
equu●
&
mulus
.
Be
not
as
the
horse
and
mule
.
I
would
in
some
things
we
could
be
like
them
:
For
the
exe
knoweth
his
owner
,
&c.
And
bruit
beasts
are
at
the
command
of
such
as
feed
them
,
Beares
and
Lions
forget
their
naturall
fiercenesse
to
such
.
When
God
doth
us
good
,
and
giveth
us
peace
and
plenty
,
and
pleasure
,
when
our
soules
are
free
from
care
,
from
feare
,
from
griefe
:
What
should
hinder
us
,
but
that
in
this
vacation
we
may
attend
the
service
of
the
Lord
?
We
have
had
many
yeares
of
this
favour
:
remember
Iob.
O
that
I
were
as
in
moneths
past
,
as
in
the
dayes
when
God
preserved
me
,
when
his
candle
shined
upon
my
head
!
2
Observe
the
matter
of
this
speech
,
and
you
shall
find
In
Circumcision
then
,
in
our
Baptisme
,
now
wee
and
they
are
dedicated
&
separated
to
the
service
of
God
;
but
to
fortifie
that
solemne
vow
,
and
the
more
to
oblige
and
necessitate
us
to
that
holy
dutie
,
wee
shall
do
well
to
re-enforce
that
vow
,
what
new
promises
and
protestations
of
our
service
.
So
David
.
I
have
sworne
,
and
I
will
performe
it
,
to
keepe
thy
righteous
judgements
.
Here
he
bindeth
himselfe
by
an
oath
,
and
bindeth
his
oath
by
a
promise
:
I
will
performe
it
.
There
is
no
such
tye
as
the
bond
of
a
vow
;
wee
must
1
Because
they
are
restraints
to
us
,
we
cannot
do
what
we
will
,
which
our
unruly
nature
beareth
impatiently
.
For
our
video
,
see
,
is
for
meliora
,
better
,
our
sequor
,
folow
,
is
for
deteriora
,
worse
.
2
Because
the
breaking
of
these
vows
is
the
affliction
of
the
soule
.
1
In
the
torment
of
the
conscience
,
which
cannot
choose
but
be
much
charged
with
such
a
sinne
:
For
our
vows
lye
heavy
there
.
2
In
regard
of
Gods
just
and
severe
punishment
which
followeth
the
breach
of
vowes
.
For
it
is
asnare
to
a
man
,
after
his
vows
to
enquire
.
The
vow
of
our
Baptisme
doth
oblige
all
our
life
,
and
we
should
ever
call
it
to
remembrance
,
to
keepe
us
in
constant
obedience
to
our
God
.
But
we
have
many
great
examples
of
the
renewing
that
by
new
vows
the
more
to
restrain
us
:
voluntary
bindings
of
our
soule
to
the
obedience
of
God
.
The
people
returned
from
captivitie
,
sinned
in
strange
wives
:
Nehemiah
was
no
:
satisfied
in
their
putting
of
them
away
,
Behold
this
stone
shal
be
a
witnes
unto
us
,
for
it
hath
heard
all
the
words
of
the
Lord
which
he
spake
unto
us
:
it
shal
be
there
for
a
witnesse
unto
you
,
lest
you
deny
your
God
.
Christ
:
Loquentur
lapides
,
the
stones
shall
speak
,
to
give
evidence
against
the
breakers
of
a
covenant
and
solemne
vow
.
So
in
the
reigne
of
Joash
,
when
Religion
had
beene
corrupted
:
And
●ehoi●da
made
a
covenant
betweene
him
,
and
all
the
people
,
and
the
King
,
that
they
should
be
the
Lords
people
.
So
in
the
reigne
of
Iosiah
,
the
King
caused
the
book
of
the
Law
to
be
read
to
all
the
Elders
of
the
people
,
the
Priests
,
and
Levites
.
And
the
King
stood
in
his
place
,
and
made
a
covenant
before
the
Lord
to
wa●ke
after
the
Lord
,
and
to
keepe
his
Commandements
,
and
his
testimonies
,
with
all
his
heart
,
and
his
soule
,
to
performe
the
words
of
the
Covenant
which
were
written
in
that
booke
.
These
examples
do
legitimate
to
us
a
voluntary
obligation
of
our selves
by
vow
,
either
for
duties
to
be
done
,
or
sinnes
to
be
avoyded
,
for
they
sticke
close
to
the
conscience
.
So
Iob
made
a
covenant
with
his
eye
to
keepe
it
from
lustfull
sight
:
and
if
swearers
,
drunkards
,
oppres●ors
,
&c.
should
for
their
better
restraint
make
such
vows
to
God
to
relinquish
these
sinnes
;
there
would
be
a
double
covenant
upon
them
:
both
of
the
sinne
,
and
their
vow
made
to
God
against
it
.
The
Lord
hath
a
controversic
with
the
Land
for
these
sinnes
.
The
oath
against
them
would
be
the
end
of
all
strife
.
Quer.
But
●
am
not
able
to
performe
this
oath
.
Sol.
Not
that
we
are
able
of
our selves
,
to
thinke
any
thing
,
as
of
our selves
:
but
our
sufficiencie
is
of
God
,
I
will
put
a
new
spirit
within
you
.
That
they
may
walke
in
my
statutes
,
and
keepe
my
ordinances
,
and
do
them
:
and
they
shall
be
my
people
,
and
I
will
be
their
God
.
We
go
forth
here
in
the
strength
of
the
Lord
,
not
in
our
owne
strength
.
We
declare
our
zeale
best
,
when
we
not
onely
take
bonds
,
but
do
make
bonds
for
our selves
to
oblige
to
obedience
.
God
faileth
not
those
that
depend
upon
him
.
Thou
hast
also
wrought
all
thy
works
in
us
.
Let
no
man
discourage
himselfe
to
decline
this
service●
,
as
unfeisible
.
This
is
opus
Dei
,
Gods
worke
:
Gods
grace
is
sufficient
for
us
:
his
strength
is
perfected
in
weaknesse
.
I
am
able
to
do
all
things
through
him
that
strengtheneth
me
.
Omnia
possibilia
credenti
:
all
things
are
possible
to
him
that
b●le●veth
.
3
He
mentioneth
here
the
legall
sacrifices
of
burnt-offerings
,
Abraham
:
I
am
but
dust
and
ashes
.
Dust
we
are
in
respect
of
the
matter
of
our
creation
:
For
out
of
it
wer●
thou
taken
,
because
thou
art
dust
:
But
why
ashes
,
which
is
a
burnt
dust
?
Because
every
faithfull
servant
of
God
is
a
burnt-offering
,
his
naturall
and
unregenerate
part
consumed
to
dust
.
-
1
By
his
owne
zeale
,
My
zeale
hath
even
consumed
me
.
-
2
By
his
voluntarie
mortification
.
-
3
By
the
manifold
fiery
trials
of
his
holy
patience
.
Abraham
had
beene
an
idolater
,
that
Abraham
was
consumed
to
ashes
:
Ex
cinere
redivivus
,
to
revive
from
the
ashes
:
Our
lesson
is
:
that
though
these
outward
legall
ceremonies
be
abolished
which
declared
their
observers
willing
to
be
at
any
cost
in
the
worship
and
service
of
God
;
and
punctuall
to
do
as
they
were
bidden
:
Yet
in
our
way
,
we
must
not
retyre
all
Religion
to
the
heart
,
but
such
outward
acts
of
Religion
as
remaine
in
force
and
use
,
we
may
not
omit
:
as
comming
to
Church
,
reverent
kneeling
to
make
confession
of
our
sinnes
,
attentive
hearing
of
the
Word
,
making
the
voyce
of
Gods
praise
to
be
heard
;
humbling
of
our
soules
to
God
;
and
lifting
up
our
voyces
to
pray
;
standing
upright
to
make
a
publique
joynt
confession
of
our
faith
,
to
shew
that
we
are
all
of
one
common
faith
,
paying
our
due
tythes
and
offerings
.
These
be
holy
farmes
and
services
:
yet
as
the
outward
sacrifices
of
old
were
rejected
without
the
inward
spirituall
service
of
the
heart
;
so
all
externall
adoration
without
the
sacrifice
of
a
broken
and
contrite
heart
before
mentioned
,
is
short
o●
the
duty
that
we
owe
to
God
.
Our
great
Zelotes
the
professors
of
Gods
service
in
a
purer
way
,
whose
pride
is
,
that
they
are
not
like
other
men
;
these
do
cry
downe
all
outward
expressures
of
devotion
,
and
say
your
wisedomes
claime
is
,
My
sonne
give
me
thy
heart
.
True
,
and
the
good
affection
of
the
heart
is
soone
seene
in
the
command
that
it
exerciseth
over
all
the
body
.
Cor
paratu●
est
,
My
heart
is
ready
:
I
will
praise
God
with
the
best
member
that
I
have
▪
Levabo
oculos
,
I
will
lift
up
mine
eyes
;
Lavabo
&
levábo
manus
,
&c.
I
will
wash
,
and
lift
up
my
hands
.
4
He
calleth
these
,
Sacrifices
of
righteousnesse
.
So
before
.
Offer
ye
the
sacrifices
of
righteousnesse
.
So
called
.
1
Because
they
are
our
debt
to
God
:
Justitia
dat
suum
cuique
,
Iustice
gives
every
one
his
owne
:
his
law
requireth
them
:
our
obedience
oweth
them
.
Let
no
man
thinke
that
he
meriteth
any
thing
at
the
hands
of
God
by
these
duties
of
Religion
:
yet
such
is
the
favour
and
bountie
of
God
,
that
he
rewardeth
the
service
done
to
him
.
There
is
no
man
that
shutteth
the
doore
,
1
We
do
God
right
in
it
:
for
he
challengeth
it
not
of
courtesie
:
he
is
not
beholding
for
it
:
it
is
his
due
.
2
Called
Sacrifices
of
righteousnesse
,
because
they
left
nothing
due
to
God
u●offerod
:
as
here
the
burnt-offering
,
and
the
whole
burnt-offering
.
Ananias
and
Sapphira
supprest
a
part
of
their
offering
.
Totum
Deo
immolant
▪
3
Sacrificia
justitiae
,
the
sacrifices
of
righteousnesse
,
in
respect
of
Gods
●ie
,
which
was
not
so
much
upon
the
oblation
,
as
upon
the
righteousnesse
of
the
offerer
:
for
Respexit
Abelem
prim●
:
pòst
,
donum
●ius
:
First
he
had
respect
to
Abel
,
then
to
his
offering
.
He
findes
it
,
Honor
it
me
labiis
,
honours
me
with
their
lips
:
Cor
longè
,
their
heart
is
farre
off
.
4
Sacrificia
justitiae
,
the
sacrifices
of
righteousnesse
,
for
their
representation
:
for
they
are
types
of
Christ
our
righteousnesse
.
5
Sacrificia
justitiae
:
the
sacrifices
of
righteousnesse
:
because
offered
in
faith
,
and
we
are
just
by
faith
.
The
King
here
promiseth
for
his
people
:
so
in
former
No
question
but
Davids
loosenesse
had
corrupted
his
Subjscts
much
:
his
holinesse
may
amend
it
.
Princes
by
good
laws
,
good
counsell
,
good
example
may
prevaile
farre
,
being
gracious
and
gentle
.
They
should
in
nothing
more
straine
their
strength
,
then
in
the
supportation
of
Gods
worship
.
In
that
God
will
joyne
with
them
.
The
force
of
opposition
cannot
resist
that
worke
:
for
light
driveth
away
darknesse
.
With
what
joy
do
we
look
on
such
examples
of
Princes
:
as
that
of
Nehemiah
,
that
of
Joash
,
that
of
●o●iah
,
we
see
good
came
of
it
then
.
2
He
promiseth
for
God
,
Accip●es
,
thou
shalt
accept
:
This
is
vox
fi●●i
,
the
voyce
of
Faith
:
the
faithfull
are
assured
,
that
God
will
receive
their
service
in
this
kinde
,
when
they
binde
themselves
to
it
.
We
must
bring
all
our
offerings
to
God
,
with
this
good
p●r●wasion
,
that
God
will
accept
them
.
This
made
Abels
offering
so
acceptable
to
God
,
and
preferred
before
Cains
:
he
offered
by
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fuller
sacrifice
,
and
God
testified
of
his
gifts
.
Let
us
therefore
come
boldly
unto
the
we
have
boldnesse
and
accesse
with
confidence
,
by
the
faith
of
him
.
FINIS
.