A
COMMENTARY
VPON
THE
WHOLE
BOOKE
OF
IVDGES
.
PREACHED
FIRST
AND
DELIVERED
IN
SVNDRIE
LECTVRES
;
SINCE
collected
,
and
diligently
perused
,
and
now
published
.
For
the
benefit
generally
of
all
such
as
desire
to
grow
in
faith
and
Repentance
,
and
especially
of
them
,
who
would
more
cleerely
vnderstand
and
make
vse
of
the
worthie
examples
of
the
Saints
,
recorded
in
diuine
history
.
PENNED
BY
RICHARD
ROGERS
PREACHER
of
Gods
word
at
Wethersfield
in
Essex
.
HEBR.
12.
1.
Wherefore
seeing
we
are
compassed
with
so
great
a
cloud
of
witnesses
,
let
vs
cast
off
euery
thing
that
presseth
downe
,
&c.
Whatsoeuer
is
written
,
was
written
for
our
instruction
,
that
wee
through
consolation
of
the
Scriptures
might
haue
hope
.
BY
WISDOM
PEACE
BY
PEACE
PLENTY
.
printer's or publisher's device
LONDON
,
Imprinted
by
FELIX
KYNGSTON
for
Thomas
Man
,
and
are
to
be
sold
at
his
shop
in
Pater-noster
Row
,
at
the
signe
of
the
Talbot
.
1615.
TO
THE
RIGHT
HONOVRABLE
,
SIR
EDWARD
COKE
KNIGHT
,
LORD
chiefe
Iustice
of
England
,
and
one
of
his
Maiesties
most
Honorable
priuie
Counsel
:
R.
R.
wisheth
all
blessing
internall
,
externall
,
and
eternall
,
from
God
our
Father
through
Christ
Iesus
.
RIght
Honourable
,
as
it
hath
alway
befallen
the
best
both
Diuine
and
Humane
lawes
to
be
peruerted
by
common
profanenes
and
lewd
custome
:
so
may
it
be
verified
in
all
other
things
of
like
precious
nature
,
that
they
could
neuer
escape
the
taint
of
humane
errour
and
abuse
.
Witnesse
the
institution
of
the
holy
feast
of
Shiloh
mentioned
in
this
booke
:
which
though
first
was
chiefly
vsed
as
a
memoriall
of
Gods
benefits
,
yet
in
processe
of
time
grew
to
extreme
abuse
,
and
gaue
occasion
to
the
vnlawful
stealing
of
the
virgins
in
their
dances
.
Nay
,
witnesse
euen
this
approueable
custome
of
Dedicating
bookes
:
which
though
it
hath
been
long
taken
vp
and
continued
for
good
and
respectiue
reasons
:
yet
hath
it
been
of
old
the
practise
of
heretikes
,
and
still
is
of
vnworthy
writers
to
conueigh
the
poison
of
their
books
into
the
inferiour
sort
,
by
stiling
and
gracing
them
with
the
names
of
remarkable
personages
.
Religion
and
Christianitie
,
the
ministerie
of
the
Word
,
and
the
Profession
thereof
,
are
things
in
name
and
nature
,
of
the
highest
value
:
howbeit
,
as
the
fairest
apple
to
the
worme
,
so
are
these
exposed
to
the
treble
corruption
of
error
,
infidelitie
,
and
hypocrisie
.
Semblably
,
the
writings
of
Diuine
argument
(
whether
vpon
Scripture
,
as
this
,
or
Treatises
consonant
thereto
)
are
of
singular
vse
in
the
Church
:
yet
neuer
free
from
the
malignitie
of
some
men
.
Especially
such
as
who
either
out
of
their
curiositie
can
endure
nothing
which
clawes
not
their
leprous
humor
:
or
through
their
carelesnes
,
professe
either
to
meddle
with
no
mans
writings
at
all
,
or
without
putting
difference
to
embrace
good
and
bad
with
equall
affection
.
For
the
two
former
of
these
three
,
(
I
meane
the
vngratiously
nice
,
and
the
gracelesly
sensuall
:
)
this
I
must
say
,
that
since
the
Scriptures
themselues
(
the
most
solemne
of
all
other
both
for
matter
and
stile
)
cannot
rellish
with
them
:
I
despaire
that
my
writings
should
procure
their
appetite
.
Yea
peraduenture
this
worke
of
mine
will
displease
their
daintie
eyes
and
fingers
,
by
the
very
bignes
,
and
so
preiudice
their
further
handling
.
These
therfore
(
if
their
disease
be
incorrigible
)
I
professe
not
myselfe
a
cooke
,
for
to
dresse
their
diet
;
but
rather
leaue
them
to
feede
vpon
the
chalke
and
morter
of
their
vnsauourie
Pamphlets
,
while
others
nourish
their
minds
with
more
wholesome
meate
:
and
send
them
to
the
trough
and
akornes
,
since
they
refuse
Angels
food
.
For
the
latter
sort
,
(
since
there
is
more
hope
to
correct
their
error
,
then
the
others
vice
)
I
pray
to
God
,
that
with
their
generall
willingnes
to
reade
,
he
would
giue
them
an
vnderstanding
heart
,
to
discerne
aright
of
things
that
differ
:
that
the
holy
eye
of
their
iudgement
may
be
,
like
a
Musicall
eare
in
the
distinguishing
of
sounds
,
and
like
the
fining
pot
of
the
Goldsmith
,
in
seuering
the
gold
from
drosse
,
or
his
touchstone
in
discouering
of
mettals
.
Also
my
hope
is
,
that
such
as
buy
new
bookes
of
all
sorts
,
may
happily
light
vpon
this
,
among
others
:
which
if
they
shall
doe
,
I
wish
them
no
worse
,
then
that
the
gaine
they
reape
,
and
the
taste
they
get
from
this
,
may
disgrace
and
distaste
with
them
,
all
fruitlesse
and
offensiue
authors
.
Pardon
me
(
right
Honourable
)
if
I
haue
been
ouer
bold
,
in
aduenturing
to
publish
these
poore
labours
,
and
thrust
them
vnder
your
patronage
.
I
haue
not
sinisterly
aimed
at
the
Poets
marke
,
who
wisheth
all
writers
,
to
set
a
glosse
vpon
their
worke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pind.
by
a
glorious
entrance
:
But
partly
to
shroud
myselfe
in
God
vnder
your
authoritie
,
against
the
tempest
and
violence
of
all
vniust
censurers
(
such
as
I
named
before
:
)
and
partly
(
yet
chiefly
)
to
commend
the
diligent
perusall
of
this
booke
to
all
religious
or
indifferent
Readers
,
by
your
Honours
example
:
perswading
myselfe
,
that
you
will
not
more
willingly
become
patrone
to
the
writer
,
then
a
patterne
of
the
things
contained
in
the
writing
itselfe
.
And
,
as
by
Gods
ordinance
,
the
oyle
of
Consecration
was
first
powred
vpon
the
head
of
Aaron
,
yet
Psal.
133.
2.
staied
not
there
,
but
ranne
downe
thence
vpon
his
beard
,
and
to
the
nethermost
skirts
of
his
clothing
:
so
,
I
iudged
this
order
no
whit
preposterous
,
if
first
I
presumed
to
powre
this
oyle
(
fetcht
out
of
the
Lords
Tabernacle
)
vpon
your
Honours
head
:
that
so
from
you
(
as
the
sweet
showres
trickling
downe
from
the
hill
to
the
valley
)
the
fragrancie
and
fruite
hereof
might
descend
lower
vnto
meaner
persons
.
Among
sundrie
other
bookes
of
holy
writ
,
which
,
in
the
course
of
my
Ministerie
,
these
fourtie
yeeres
past
,
God
hath
assisted
me
to
explane
and
go
through
with
my
Audience
;
I
haue
(
for
some
causes
)
chosen
this
,
to
leaue
as
a
poore
pledge
and
memoriall
to
Gods
Church
of
my
fidelitie
,
paines
,
and
loue
.
And
,
though
I
respected
also
the
good
and
request
of
my
owne
Congregation
herein
,
into
whose
hearts
I
desire
doubly
to
fasten
the
naile
of
wholesome
instruction
(
which
soone
slippeth
out
)
:
yet
seeing
my
time
is
short
,
and
my
voyce
cannot
reach
beyond
her
vsuall
limits
,
I
haue
endeuoured
with
my
pen
to
draw
a
long
and
a
wearisome
line
,
that
the
other
defect
might
be
supplied
:
looking
vp
to
him
for
a
requitall
,
who
hath
promised
not
to
conceale
the
labour
of
our
loue
.
Heb.
6.
10.
I
haue
(
Right
Honourable
)
purposely
altered
the
course
of
my
writing
,
which
formerly
I
haue
vsed
in
my
Treatise
.
As
Elisha
the
Prophet
put
his
hands
vpon
the
King
of
Israel
his
2
King
13
16.
hand
,
when
hee
bad
him
shoote
:
so
,
when
wee
vndertake
the
handling
of
Scripture
,
the
holy
Ghost
allowes
vs
not
to
say
all
wee
can
inuent
,
but
requires
vs
to
put
our
hands
in
his
hands
,
and
to
applie
our selues
more
strictly
vnto
his
drift
,
then
in
Tractates
of
our
owne
,
wherein
generally
our
scope
and
libertie
is
more
large
.
Yet
as
the
text
hath
led
me
,
I
haue
held
myselfe
to
these
two
markes
:
The
one
more
generall
to
build
vp
the
Christian
Reader
in
faith
and
good
life
:
To
the
which
end
as
I
haue
alreadie
written
a
large
Discourse
,
(
if
it
haue
yet
come
to
your
Honours
hands
)
containing
grounds
and
directions
for
the
more
easie
practising
and
growing
in
them
both
,
so
now
in
this
I
haue
annexed
liuely
examples
out
of
the
Scriptures
to
illustrate
those
precepts
:
the
naturall
repugnancie
whereof
to
flesh
and
blood
might
otherwise
breake
out
into
gainsaying
the
Art
itselfe
and
the
practise
thereof
.
The
other
,
particular
:
to
shew
to
the
diligent
Reader
,
what
vse
the
historicall
examples
of
the
old
Testament
(
especially
)
doe
afford
vs
:
a
matter
in
this
our
contemplatiue
but
cold
age
,
little
respected
,
and
lesse
vnderstood
.
The
which
(
such
as
it
is
)
I
haue
boldly
presented
vnto
your
Lordship
vpon
a
three-fold
consideration
.
The
first
this
:
God
who
hath
made
you
a
principall
member
in
this
great
bodie
of
our
land
,
both
in
gifts
personall
and
publique
,
hath
iustly
proportioned
a
principall
place
of
employment
for
you
aboue
others
.
Your
complements
of
Nature
,
Art
,
Experience
,
he
hath
(
I
doubt
not
)
accomplished
with
sauing
grace
.
Your
pietie
towards
God
,
testified
by
your
reuerend
hearing
his
word
,
and
reflecting
itselfe
in
loue
vpon
his
Ministerie
:
your
sage
and
well
menaged
gouernment
of
ciuill
affaires
:
your
learning
bewraied
by
your
iudicious
and
assiduous
reading
of
Schollers
bookes
,
and
fauouring
their
authors
:
all
these
argue
strongly
,
that
though
Poperie
,
ignorance
,
iniustice
and
euill
manners
could
well
forgo
you
,
yet
the
Church
,
the
Common-wealth
and
literature
could
ill
want
you
.
And
the
same
God
who
hath
thus
enriched
you
,
hath
crowned
his
gifts
in
you
,
so
that
while
you
liue
,
your
Name
is
blessed
,
and
at
the
end
of
this
life
,
you
shall
not
dye
vndesired
▪
Why
hath
the
Almightie
thus
graced
you
?
Doubtlesse
not
for
yourselfe
onely
,
but
to
this
end
,
that
as
the
Sunbeames
drawing
vp
the
sweet
vapours
from
the
earth
,
suffer
them
to
fall
vpon
their
thirstie
mother
againe
,
with
a
doubly
fruitfull
influence
:
so
Gods
talents
measured
out
largely
vnto
you
,
might
entirely
returne
their
honour
vnto
the
giuer
with
ouerplus
.
The
vessell
that
is
full
,
and
runneth
ouer
,
hath
for
itselfe
,
and
bedeweth
the
earth
also
which
is
neere
it
.
And
seeing
the
greatest
goodnesse
of
the
best
creature
cannot
reach
so
high
as
God
himselfe
:
therefore
hee
expects
that
you
drop
it
vpon
this
lower
region
of
Saints
who
Psalme
16.
2.
excell
in
vertue
;
yea
vpon
his
Church
and
Gospell
,
(
whereto
he
hath
by
letter
of
Attorney
made
ouer
all
such
debts
)
to
the
promoting
and
aduancing
whereof
,
the
aduantage
of
your
Honour
and
authoritie
(
besides
your
other
gifts
)
is
chiefly
to
be
employed
.
Giue
me
leaue
then
(
I
beseech
)
to
improue
that
common
interest
,
which
our
Mother
the
Church
claimeth
in
you
,
for
the
vndertaking
of
this
my
writing
.
You
are
chiefe
among
the
sonnes
of
wisedome
,
which
is
iustified
of
all
her
children
.
Matth.
11.
19.
Secondly
,
your
Lordship
knoweth
well
,
that
the
Church
and
Common-wealth
are
friendly
neighbours
,
each
bordering
vpon
other
,
both
compast
with
one
wall
,
and
both
yeelding
Eadem
sunt
Ecclesiae
&
Ciuitis
moenia
.
mutuall
aids
&
defences
each
to
other
.
As
outward
peace
could
hardly
be
setled
,
except
humane
lawes
enioyed
the
brotherly
assistance
of
the
spirituall
sword
:
(
which
is
a
law
present
when
no
other
is
,
euen
to
the
conscience
)
So
the
ministery
of
the
word
should
not
so
much
preuaile
as
it
doth
,
(
little
though
it
do
in
comparison
)
except
the
pleasant
dewes
of
Hermon
did
So
Moller
and
others
motralize
that
in
Psalm
.
133.
3.
refresh
the
barren
mountaines
of
Zion
,
I
meane
,
except
the
ciuill
sword
of
iustice
did
backe
and
authorize
the
same
against
them
,
who
profanely
contemne
the
word
,
as
the
smartles
stroke
of
a
leaden
edge
.
The
due
obseruation
whereof
(
right
Honorable
)
hath
caused
me
to
offer
you
this
gift
,
that
so
I
(
one
of
the
meanest
)
might
thankfully
acknowledge
in
the
behalfe
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Actes
24.
2.
whole
Church
,
that
vnder
his
Maiesty
she
hath
obtained
much
quietnesse
through
you
,
and
that
many
things
are
worthily
done
to
this
nation
by
your
prouidence
,
(
as
sometime
that
euill
man
but
not
euill
Orator
said
to
a
person
and
in
a
case
farre
vnlike
:
)
which
I
haue
therefore
vttered
in
your
eare
,
not
only
for
that
your
Honour
is
well
able
to
digest
your
owne
felicity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pind.
and
merit
,
but
that
I
might
exhort
you
to
excell
yourselfe
in
time
to
come
,
and
to
bring
forth
most
fruite
in
your
age
:
remembring
that
it
is
as
hard
a
thing
to
stand
to
the
reparations
of
some
house
,
as
to
build
it
out
of
the
ground
:
and
it
hath
euer
biniustly
questionable
whether
the
purchase
,
or
preseruing
of
vertue
be
the
more
difficult
.
Sure
it
is
that
the
Prologue
and
Scene
of
your
life
hitherto
worthily
carried
,
promise
to
the
beholders
a
close
deseruing
rare
applause
.
Lastly
,
your
place
and
name
seemed
to
claime
this
Dedication
.
The
booke
I
write
vpon
conteines
the
most
famous
history
of
the
renowned
Iudges
of
ancient
Israel
.
And
God
hath
set
your
Honour
in
the
chiefe
seat
of
iustice
,
euen
made
you
(
vnder
his
Maiestie
our
highest
Iudge
)
the
principall
Iudge
in
our
English
Israel
.
Besides
,
the
argument
of
the
booke
(
if
it
please
your
Honour
to
take
a
view
of
it
)
doth
as
peculierly
concerne
you
,
the
presidents
of
these
Worthies
well
deseruing
your
imitation
.
As
that
Romane
Captaine
beholding
the
images
of
his
victorious
ancestors
,
found
himselfe
enflamed
with
earnest
zeale
of
equalling
or
surpassing
them
:
so
,
I
doubt
not
but
the
laying
open
of
these
Iewish
Captaines
in
their
liuely
colours
,
will
rauish
your
religious
spirit
,
with
the
loue
and
emulation
of
their
graces
.
And
here
(
ere
I
finish
)
suffer
me
to
recommend
vnto
your
Honour
,
two
of
the
most
heroicall
vertues
in
these
Gouernours
.
The
one
,
their
inuincible
courage
,
(
the
Epitome
of
a
Christian
Magistrates
worthines
)
though
Iosh.
1.
2.
they
liued
in
the
most
forlorne
times
,
and
dissolute
,
wherein
the
Idolatries
and
iniquities
of
Israel
,
seemed
to
striue
with
her
captiuities
and
calamities
,
and
whether
man
sinning
or
God
reuenging
should
get
the
vpper
hand
.
A
manifest
token
of
the
immediate
warrantise
of
these
Iudges
from
heauen
;
enabling
and
encouraging
them
with
so
incredible
fortitude
and
successe
.
The
other
(
last
named
,
but
in
nature
first
)
is
their
admirable
faith
:
which
as
the
Author
to
the
Hebrwes
could
not
Heb
11.
throughout
.
silence
in
that
thicke
clowd
of
witnesses
,
so
thereby
he
importeth
,
that
is
generally
the
life
whereby
all
Christians
liue
;
and
Heb.
10.
37.
especially
the
fortresse
,
yea
armour
of
proofe
for
the
Magistrate
.
Not
onely
the
sword
of
the
Lord
in
the
hands
of
Gedeon
,
Barak
,
Jphtah
,
and
Samson
(
mentioned
in
this
booke
)
to
fight
with
against
their
forreine
enemies
:
but
also
a
singular
both
offensiue
and
defensiue
weapon
,
for
your
Honour
first
,
and
then
for
your
inferiors
in
place
of
gouernment
,
against
the
intestine
aduersaries
(
no
lesse
hurtfull
)
of
God
,
his
Gospell
,
and
our
common
peace
.
For
this
sword
rusteth
not
,
nor
looseth
her
edge
with
time
.
In
the
desire
of
this
happy
blessing
vpon
these
my
poore
trauels
,
I
most
humbly
recommend
myselfe
and
seruice
to
your
Lordship
,
and
your
Honours
person
and
weightie
affaires
to
the
protection
and
direction
of
the
Almightie
.
From
my
poore
house
at
Wethersfield
in
Essex
.
Ianuary
20.
1615.
resting
Your
Honours
most
humbly
deuoted
in
the
Lord
,
RICHARD
ROGERS
Minister
of
the
Gospell
.
LECTVRES
OR
SERMONS
VPON
THE
WHOLE
BOOKE
of
IVDGES
:
and
first
,
the
entrance
into
them
.
I
Confesse
,
it
is
no
small
matter
for
a
man
to
take
vpon
him
to
set
foorth
Lectures
or
Sermons
of
any
part
of
the
word
of
God
,
especially
of
an
whole
booke
thereof
:
and
the
rather
for
that
it
is
a
matter
of
much
greater
difficultie
and
danger
so
to
doe
,
then
to
preach
them
(
seeing
for
mine
owne
part
,
I
would
easilier
be
brought
to
preach
three
Sermons
,
then
to
set
foorth
or
penne
one
:
)
and
besides
,
we
see
that
learned
men
(
I
speake
of
many
)
who
might
for
their
excellent
gifts
profit
many
,
and
doe
the
Church
much
good
,
are
haraly
drawne
thereto
.
I
leaue
their
reasons
to
themselues
:
perhaps
they
thinke
it
a
needlesse
worke
to
set
foorth
more
bookes
.
For
mine
owne
part
,
I
knowing
that
many
would
reade
little
,
if
there
were
not
new
bookes
set
foorth
,
I
thinke
it
to
good
purpose
to
labour
in
that
kinde
:
especially
when
the
things
set
foorth
are
for
the
quickening
vp
of
the
present
drowsie
age
.
And
so
I
testifie
my
iudgement
by
my
writings
,
that
I
am
of
another
minde
:
not
for
that
I
would
dissent
from
learned
men
,
or
seeke
glorie
and
praise
by
this
my
practise
,
when
(
to
speake
as
the
truth
is
)
I
confesse
freely
,
that
Reasons
of
this
my
attempt
.
as
I
come
many
degrees
behinde
them
in
gifts
for
that
purpose
:
so
I
would
not
take
vpon
me
this
exercise
of
writing
,
vnlesse
I
were
led
to
it
by
waightie
reasons
:
but
in
the
simplicitie
of
my
heart
I
speake
it
,
that
I
set
myselfe
to
this
worke
,
as
I
can
haue
time
and
leisure
from
my
publike
imployment
in
my
Ministerie
,
and
other
priuate
duties
,
euen
to
keepe
myselfe
from
danger
in
this
euill
world
,
as
idlenesse
,
too
much
tampering
in
the
world
,
and
such
like
needlesse
and
hurtfull
besinesse
,
as
well
as
for
the
desire
I
haue
to
benefit
any
other
hereby
:
and
besides
,
I
thinke
it
better
to
benefit
the
Church
while
wee
liue
,
being
but
a
short
time
,
(
other
may
rise
vp
after
to
perfit
such
beginnings
)
then
to
burie
our
gifts
vtterly
,
and
so
to
depriue
it
altogether
of
the
same
by
death
.
Also
I
see
that
euery
age
of
men
hath
sundrie
troubles
annexed
to
it
(
the
old
as
well
as
the
young
)
and
occasions
are
offered
of
sinning
and
offending
God
many
waies
by
one
occasion
or
other
,
which
are
not
thought
of
before
they
come
.
In
so
much
as
when
the
danger
of
youth
and
of
the
former
yeeres
of
our
life
is
passed
with
inwara
peace
,
and
without
any
grosse
and
iust
offence
to
others
(
which
yet
to
doe
is
few
mens
cases
,
and
rarely
obtained
,
and
not
without
much
striuing
and
watching
to
enter
in
at
the
straight
gate
:
)
yet
the
diuell
so
much
the
more
enuieth
our
credit
in
the
Church
,
and
the
comfort
we
haue
from
God
,
in
such
an
estate
,
especially
the
Ministers
:
and
therefore
hee
doth
the
more
bend
his
force
against
such
,
that
hee
may
in
their
latter
end
disgrace
them
by
winding
them
into
some
reprochfull
and
foule
offences
:
that
so
he
may
(
as
much
as
in
him
lieth
)
make
their
former
vertues
and
part
of
life
,
to
be
ridiculous
and
of
no
account
.
And
therefore
,
as
I
am
not
ashamed
to
confesse
,
that
I
haue
receiued
wonderfull
cause
of
thanksgiuing
to
God
,
for
his
so
great
bountie
and
fauour
towards
me
(
the
most
vnworthie
)
in
my
younger
yeeres
,
to
keepe
me
from
the
infection
of
the
time
,
and
sins
of
the
age
wherein
I
haue
liued
,
(
yet
God
be
mercifull
to
my
many
slips
and
infirmities
)
so
I
am
not
(
I
say
)
ashamed
to
confesse
,
that
I
feare
in
this
my
declining
age
,
hasting
apace
to
the
graue
(
as
with
griefe
of
heart
I
haue
seene
in
many
)
that
I
may
possibly
,
yea
and
that
full
easily
,
be
drawne
to
an
vnprofitable
,
earthly
,
idle
,
and
dead
course
of
life
,
and
thereby
,
to
greater
offending
of
God
,
and
blemishing
of
my
profession
and
Ministerie
,
vnlesse
I
should
labour
to
preuent
it
by
some
set
labour
and
study
,
and
so
to
hold
fast
that
which
I
haue
receiued
of
the
Lord
:
and
that
is
,
by
the
occupying
and
vsing
the
gifts
which
he
hath
giuen
me
,
as
in
this
kinde
of
studie
,
namely
of
writing
,
I
may
:
and
also
if
I
should
not
endeuour
to
grow
forward
in
grace
,
experience
,
2.
Pet.
3.
17.
and
in
the
knowledge
of
our
Lord
Iesus
Christ
,
(
from
the
which
a
man
may
be
easily
hindred
by
the
error
of
the
wicked
)
rather
then
to
looke
what
I
haue
done
heretofore
,
I
might
easily
flatter
myselfe
thereby
,
and
so
(
at
least
)
stand
at
a
stay
:
or
(
which
is
worse
)
goe
backe
,
and
so
lose
my
part
of
happinesse
with
them
that
continue
to
the
end
.
For
I
make
chiefe
account
of
that
,
hauing
it
not
in
fruition
as
yet
,
but
by
hope
onely
:
and
I
know
it
may
easily
and
many
waits
be
hindred
and
staied
,
as
Satan
can
handle
the
matter
,
and
as
I
see
many
goe
to
worke
.
And
for
this
cause
I
desire
to
be
occupied
vntill
the
Lord
come
,
and
in
this
manner
,
hauing
more
then
one
foote
in
the
graue
.
And
to
the
end
I
may
tye
myselfe
to
liue
the
freer
from
dangerous
falles
and
offences
,
while
I
am
here
a
stranger
and
absent
from
home
,
and
therefore
I
say
,
I
haue
set
myselfe
to
this
kinde
of
worke
,
as
being
not
able
through
debilitie
of
body
,
and
lamenes
,
to
trauaile
abroad
,
and
helpe
other
neighbours
,
more
then
at
home
,
by
preaching
,
as
I
haue
done
since
I
first
began
(
where
my
labour
was
desired
:
)
and
by
conferring
much
,
as
occasion
was
offered
,
as
I
vsed
in
health
to
doe
.
And
if
any
laugh
at
this
which
I
haue
said
of
my
fearing
myselfe
,
as
thinking
it
meere
folly
,
I
cannot
doe
with
it
,
neither
am
moued
for
their
so
censuring
me
:
but
I
tell
them
this
,
that
while
they
feare
not
their
frailtie
also
but
count
it
foolishnes
,
they
hast
apace
to
vtter
miserie
.
Now
for
taking
this
booke
in
hand
,
to
set
out
my
Sermons
vpon
it
,
which
I
haue
before
preached
,
though
I
haue
gone
ouer
,
in
the
course
of
my
Ministerie
,
many
other
besides
this
:
I
take
this
booke
in
hand
,
not
as
making
comparison
betwixt
it
and
other
bookes
of
Scripture
:
but
partly
seeing
no
Lectures
or
Sermons
are
set
out
vpon
it
,
that
I
know
,
to
giue
light
and
helpe
to
such
as
need
it
:
and
partly
at
the
earnest
desire
of
those
that
heard
my
Sermons
on
it
:
and
if
I
may
know
and
perceiue
my
labours
in
this
to
be
thought
worth
the
setting
foorth
,
I
would
be
willing
,
as
much
as
in
me
lieth
,
to
doe
the
like
in
some
other
booke
.
In
this
worke
,
beside
the
people
,
who
are
not
brought
vp
in
learning
,
who
may
see
that
their
whole
life
may
be
directed
hereby
and
may
much
profit
by
it
,
so
I
intended
also
in
it
to
benefit
Students
and
Preachers
,
who
are
not
yet
experienced
:
nor
best
furnished
with
matter
for
the
edifying
of
the
hearers
:
so
that
beside
the
fruite
they
may
reape
hereby
in
common
with
the
people
;
so
they
may
learne
how
to
make
vse
of
the
historicall
part
of
the
Bible
,
and
learne
to
draw
doctrine
and
instruction
out
of
the
examples
thereof
,
fit
for
the
people
(
and
that
out
of
the
bad
as
well
as
the
good
)
euen
as
well
as
out
of
other
Scripture
:
which
all
haue
not
learned
to
doe
,
neither
haue
attained
vnto
:
and
therefore
doe
oft
times
offer
violence
to
the
Scriptures
,
by
making
allegories
of
them
,
and
so
wresting
them
to
another
sense
then
the
holy
Ghost
hath
made
of
them
;
without
which
manner
of
handling
them
,
they
can
draw
none
or
little
matter
out
of
the
most
examples
in
the
stories
of
them
:
and
so
beside
that
their
doctrine
is
not
soundly
gathered
,
so
they
giue
too
fearefull
suspition
to
the
ignorant
,
that
such
parts
of
the
Scripture
are
barraine
and
drie
,
while
they
doe
by
such
shifts
,
and
yet
indirect
,
so
hardly
draw
matter
and
doctrine
out
of
them
,
when
yet
it
is
certaine
and
cleere
,
that
they
are
full
of
sound
instruction
.
But
to
come
to
my
purpose
,
I
will
now
set
downe
some
generall
things
before
I
enter
into
the
text
,
which
may
giue
some
light
to
the
better
vnderstanding
of
the
whole
book
:
such
as
I
gather
partly
,
by
obseruing
&
laying
together
that
which
I
read
in
it
,
(
comparing
one
thing
with
another
:
)
and
partly
out
of
that
learned
and
reuerend
Father
Master
Peter
Martyr
,
whose
workes
neither
the
most
priuate
men
can
vnderstand
,
nor
many
Ministers
,
though
they
may
vnderstand
them
,
can
come
by
,
neither
if
they
can
,
shall
they
finde
there
,
that
which
shall
be
much
for
their
simpler
hearers
benefit
.
And
first
let
the
reader
marke
,
how
this
booke
agreeth
with
all
the
former
,
from
Genesis
to
the
end
of
Ioshua
,
and
what
is
the
summe
of
them
and
this
.
Concerning
the
booke
of
Genesis
,
after
mention
is
made
(
in
the
beginning
of
it
)
of
the
creation
of
the
world
,
and
the
generations
to
the
flood
:
it
doth
afterward
shew
,
how
God
chose
his
people
out
of
Abraham
and
his
posteritie
,
and
how
they
were
sent
into
Egypt
to
auoid
the
famine
.
In
Exodus
these
things
are
the
principall
:
how
the
people
of
God
multiplied
and
increased
in
the
land
of
Egypt
,
till
there
rose
a
King
who
cruelly
oppressed
and
vexed
them
sore
:
and
how
they
were
deliuered
out
of
the
bondage
,
which
they
were
in
there
,
by
Moses
:
and
how
they
had
lawes
giuen
them
,
to
gouerne
them
And
this
last
point
is
the
summe
of
Leuiticus
also
.
The
booke
of
Numbers
declareth
their
diuers
resting
places
in
the
desert
,
and
their
goings
forward
toward
the
land
of
Canaan
.
In
Deuteronomy
,
Moses
being
to
depart
out
of
this
world
,
and
to
leaue
the
people
,
doth
most
faithfully
repeate
the
law
to
the
generation
which
came
after
the
former
,
and
which
then
liued
,
I
meane
,
to
the
posteritie
of
Abraham
.
Then
came
Ioshua
and
led
the
people
into
the
promised
land
,
and
diuided
the
land
of
the
Amorites
and
Canaanites
,
which
partly
was
subdued
and
gotten
out
of
their
hands
,
and
partly
remained
to
be
conquered
:
he
(
I
say
)
diuided
it
amongst
the
twelue
tribes
,
according
to
the
commandement
of
God
,
after
he
had
brought
them
ouer
Iordan
,
slaine
many
of
the
Kings
of
Canaan
,
and
possessed
their
cities
and
grounds
in
that
countrey
.
This
is
the
summe
and
contents
of
the
booke
of
Ioshua
.
After
his
death
,
(
to
come
to
our
purpose
)
the
Lord
gouerned
his
people
the
Hebrewes
,
being
placed
in
that
land
,
by
Iudges
:
whom
to
that
end
he
indued
with
excellent
gifts
,
and
by
them
deliuered
and
kept
the
people
out
of
the
hands
of
their
enemies
,
who
as
yet
did
all
the
daies
of
the
Iudges
remaine
in
great
numbers
to
vex
them
.
But
to
vnderstand
better
the
meaning
of
the
word
[
Iudges
]
a
materiall
point
in
this
booke
to
be
vnderstood
,
though
to
iudge
signifie
to
know
the
cases
of
such
as
contend
,
and
be
at
variance
,
and
to
giue
sentence
of
iudgement
betwixt
men
:
yet
these
Iudges
mentioned
in
this
booke
,
had
not
that
office
,
neither
were
called
Iudges
in
that
respect
.
But
(
as
the
word
signifieth
also
,
to
reuenge
and
to
redeeme
out
of
bondage
)
thus
did
those
Iudges
deliuer
and
redeeme
the
people
,
as
in
this
booke
is
at
large
declared
.
(
I
speak●
not
of
Samuel
,
who
is
said
after
,
to
iudge
them
also
,
by
deciding
1.
Sam.
7.
6.
and
15.
controuersies
and
ciuill
causes
)
But
these
Iudges
had
that
office
assigned
them
of
God
,
to
deliuer
the
people
(
as
I
haue
said
)
out
of
their
enemies
hands
,
and
so
to
iudge
them
:
and
therefore
were
called
by
that
name
of
Iudges
,
and
this
booke
that
intreateth
of
them
and
their
acts
throughout
,
is
called
,
The
booke
of
Iudges
.
And
briefly
to
lay
out
the
state
and
condition
that
these
people
,
the
Hebrewes
,
then
liued
in
:
whereby
the
office
of
the
Iudges
may
the
better
be
vnderstood
:
they
hauing
not
yet
conquered
the
land
,
were
occupied
(
as
at
their
first
entrance
into
it
,
and
after
Ioshuas
death
a
while
)
in
subduing
it
,
and
their
enemies
:
but
afterward
they
suffered
them
to
remaine
,
and
become
tributaries
to
them
,
and
were
thereby
(
as
God
saw
it
meete
,
and
as
need
required
)
in
great
perill
and
miserie
by
them
,
and
then
,
because
they
were
his
people
,
lest
they
should
haue
been
vtterly
destroyed
,
these
Iudges
were
raised
vp
by
him
,
without
the
election
of
men
,
to
rescue
and
deliuer
them
.
But
afterward
when
they
were
at
rest
,
and
peace
,
God
gouerned
them
not
by
those
Iudges
:
(
therefore
Iphtah
,
when
he
was
desired
,
would
not
raigne
ouer
them
)
neither
had
they
authoritie
ouer
them
:
but
he
vsed
the
help
of
someother
excellent
persons
,
fit
by
their
vertues
and
gifts
for
that
purpose
,
and
they
ruled
the
people
:
but
the
Iudges
(
as
I
said
)
were
stirred
vp
by
the
Lord
,
in
great
dangers
,
brought
vpon
them
by
their
enemies
,
to
be
helpers
and
deliuerers
vnto
them
,
and
to
keepe
them
in
peace
afterward
,
while
they
lined
.
So
that
these
Iudges
were
not
chosen
by
succession
,
as
Kings
:
neither
by
the
voyces
of
the
people
.
but
were
raised
vp
by
God
(
as
wee
haue
heard
)
indifferently
,
as
well
out
of
one
tribe
as
another
:
and
how
meane
and
vnfit
soeuer
they
were
before
,
for
that
purpose
:
God
did
furnish
them
by
and
by
after
he
had
stirred
them
vp
,
with
most
excellent
gifts
for
that
end
,
to
the
which
he
appointed
them
.
And
it
went
farre
better
with
the
people
while
they
were
vnder
them
,
then
it
did
afterward
,
when
they
would
needs
haue
a
King
to
raigne
ouer
them
.
For
they
did
alwaies
deliuer
the
people
of
Israel
out
of
the
calamitie
with
which
they
were
oppressed
:
whereas
their
Kings
did
sometimes
waste
them
,
and
bring
them
into
captiuitie
,
and
were
(
the
most
part
of
them
)
Idolaters
.
And
although
vnder
the
Iudges
,
the
people
were
somtimes
oppressed
grieuously
by
strangers
,
and
especially
vnder
Samson
by
the
Philistims
(
for
why
?
we
must
know
,
their
horrible
sinnes
deserued
it
,
and
prouoked
God
to
deale
with
them
in
that
manner
:
)
yet
they
were
neuer
led
into
captiuitie
while
they
liued
with
them
.
Againe
,
there
were
few
of
the
Kings
good
men
,
in
Israel
,
not
one
:
the
Iudges
(
for
the
most
part
)
were
all
such
.
A
good
testimonie
whereof
,
we
haue
in
the
Epistle
to
the
Hebrewes
:
where
we
thus
reade
of
the
commendation
of
them
:
The
time
would
be
too
short
for
me
to
speake
of
Gedeon
,
Barak
,
Iphtah
,
and
Samson
:
these
the
holy
Ghost
commendeth
.
And
though
some
of
them
(
as
men
)
did
sometime
fall
,
yet
we
are
to
thinke
they
returned
and
rose
vp
againe
:
seeing
the
Scripture
(
as
I
remember
)
doth
neuer
condemne
them
.
So
that
in
respect
of
them
,
and
by
their
helpe
,
(
if
the
people
could
haue
seene
it
and
made
benefit
of
it
)
we
may
say
,
they
liued
in
a
golden
age
.
Now
whereas
it
is
not
so
apparantly
to
be
seene
,
that
this
booke
doth
set
foorth
Christ
vnto
vs
,
in
all
the
commendations
of
these
Iudges
:
(
who
yet
is
the
end
of
all
bookes
of
Scripture
)
to
such
as
demaund
about
it
,
I
answere
:
that
Christ
is
not
cleerely
set
foorth
in
any
of
those
bookes
of
the
old
Testament
first
written
:
but
darkly
,
and
by
types
and
figures
,
as
God
saw
it
meete
for
those
ages
:
and
so
wee
are
to
thinke
of
this
booke
,
where
the
deliuerances
from
so
great
enemies
,
as
are
mentioned
herein
,
are
types
of
that
great
deliuerance
and
redemption
of
men
wrought
by
Christ
,
out
of
the
iawes
of
the
diuell
.
And
let
the
commending
of
sundrie
of
those
Iudges
by
the
holy
Ghost
satisfie
vs
,
that
they
could
not
haue
been
good
men
,
nor
haue
liued
by
faith
,
as
they
were
said
to
haue
done
,
if
they
had
not
beleeued
in
Christ
,
and
been
sanctified
thereby
.
Besides
,
what
authoritie
shall
we
giue
to
the
old
Testament
,
if
they
who
are
commended
in
it
,
to
haue
been
men
of
God
,
as
diuers
Kings
and
Prophets
,
with
many
other
,
did
not
liue
and
walke
by
faith
,
(
seeing
it
is
not
expressely
set
downe
)
without
which
they
could
not
please
God
?
Now
the
summe
of
this
booke
is
thus
much
:
first
,
a
declaration
generally
,
of
the
estate
of
the
religion
and
manner
of
worshipping
God
,
which
these
Israelites
vsed
in
their
Common
wealth
from
the
death
of
Ioshua
to
Eli
the
Priest
,
(
for
the
storie
of
Ruth
containes
things
done
in
the
daies
of
the
Iudges
,
Ruth
1.
1.
)
and
more
particularly
this
booke
layeth
out
their
sinnes
,
and
Gods
calling
them
out
of
them
by
sundrie
warnings
and
iudgements
,
vnto
repentance
,
with
many
fearefull
examples
of
their
reuolting
and
turning
backe
againe
:
whereby
may
bee
seene
how
corrupt
they
were
both
in
religion
and
manners
:
and
this
booke
is
a
liuely
glasse
(
if
we
well
consider
it
)
of
this
our
age
.
The
parts
of
the
booke
are
three
.
The
first
setteth
downe
the
slouthfulnesse
of
the
Tribes
in
executing
the
commandements
of
God
against
their
enemies
,
and
the
punishment
threatned
for
it
,
Chap.
1.
and
2.
and
their
slouthfulnesse
is
illustrated
by
the
contrarie
course
of
Iudah
and
Simeon
(
who
were
forward
to
goe
against
them
)
as
in
Chapter
1.
to
verse
21.
is
to
be
seene
.
The
second
part
is
from
the
2.
chapter
to
the
17.
which
treateth
of
the
Iudges
,
and
their
great
actes
,
according
to
occasions
offered
,
who
in
their
due
time
were
raised
vp
.
The
third
part
is
from
chapter
17.
to
the
end
:
and
setteth
foorth
some
odious
and
monstrous
acts
committed
in
those
confused
times
,
when
there
was
no
ordinarie
Gouernour
:
and
therewithall
,
the
punishments
which
followed
.
The
author
of
this
booke
is
vnknowne
,
but
yet
the
booke
is
canonicall
,
and
authorized
also
by
the
new
Testament
.
The
time
of
the
actes
of
it
,
from
the
death
of
Ioshua
to
Eli
the
high
Priest
,
is
gathered
to
be
about
300
,
yeeres
.
The
end
of
this
booke
(
as
shall
better
appeare
in
the
particular
handling
of
it
)
is
to
instruct
and
perswade
vs
,
in
this
latter
age
of
the
world
,
to
carry
our selues
vprightly
,
and
in
a
streight
and
well
ordred
course
,
both
in
prosperitie
and
aduersitie
:
I
meane
,
to
hold
the
feare
of
God
in
both
,
and
to
keep
hope
and
patience
in
and
through
out
this
our
pilgrimage
,
with
prayer
and
repentance
:
which
if
we
do
,
God
will
be
no
lesse
with
vs
,
then
he
was
with
the
good
people
mentioned
herein
.
The
order
which
I
purpose
to
obserue
in
the
Lectures
vpon
this
booke
,
is
first
to
giue
the
short
summe
of
the
Chapters
:
then
to
deuide
euery
Chapter
into
parts
,
for
the
better
distinguishing
the
points
thereof
,
that
they
may
be
better
vnderstood
,
and
more
clearely
seene
into
:
thirdly
,
I
giue
the
sense
of
the
verses
more
fully
,
and
lay
forth
the
doctrine
with
the
reasons
,
and
vse
thereof
,
though
for
the
most
part
,
they
be
not
alwaies
expressely
set
downe
,
which
manner
of
handling
the
diuerse
histories
of
this
booke
(
as
also
I
thinke
the
same
of
our
preaching
out
of
all
other
Scriptures
)
namely
,
that
after
the
meaning
and
sense
,
apt
and
fit
instruction
should
bee
drawne
out
,
with
the
application
to
the
present
state
,
need
,
and
vse
of
the
hearers
,
plainely
and
pitbily
as
may
be
for
their
best
edifying
I
hold
meetest
to
be
vsed
.
And
I
weuld
to
God
,
that
there
were
consent
giuen
therto
of
al
Preachers
,
and
that
this
course
were
aimed
at
:
I
wish
that
euery
one
did
not
follow
his
owne
priuate
course
who
hath
neuer
learned
any
good
way
or
order
of
preaching
.
Whereby
it
commeth
to
passe
,
that
some
fill
their
Sermons
with
the
froth
of
their
owne
braines
,
or
the
bare
authorities
of
men
,
and
least
proofe
is
brought
out
of
the
Scriptures
:
Also
some
preach
darkely
to
the
little
benefiting
of
the
hearers
,
not
to
mention
all
which
were
endlesse
.
And
although
for
many
other
things
I
leaue
the
consideration
therof
to
my
reuerend
and
learned
brethren
,
yet
in
this
I
hope
without
ostentation
,
and
arrogating
ought
to
myselfe
,
I
may
be
allowed
to
speake
:
in
regard
of
the
long
time
which
I
haue
spent
in
studying
,
learning
,
and
practising
(
as
I
haue
been
able
)
the
holie
exercise
of
preaching
.
And
now
to
end
these
my
Lectures
,
this
I
say
:
that
beside
the
varietie
of
much
good
therein
contained
,
there
are
some
points
to
good
purpose
,
occasioned
touching
faith
,
and
repentance
:
and
sundrie
directions
giuen
how
to
seeke
the
Lord
when
we
haue
slipped
,
and
how
to
beare
trouble
aright
.
Thus
much
I
thought
good
to
say
before
I
enter
into
the
seuerall
Sermons
,
euen
to
this
end
,
that
some
good
light
may
be
giuen
,
as
to
him
that
marketh
duly
it
may
appeare
.
Now
I
will
proceed
to
the
text
itselfe
.
THE
FIRST
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
1.
And
it
came
to
passe
after
that
Ioshua
was
dead
,
that
the
children
of
Israel
asked
the
Lord
,
saying
:
who
shall
goe
vp
for
vs
against
the
Canaanites
,
to
fight
first
against
them
?
VERS.
2.
And
the
Lord
said
,
Iudah
shall
goe
vp
:
behold
I
haue
giuen
the
land
into
his
hands
.
IN
this
Chapter
two
things
are
chiefly
contained
,
The
summe
and
parts
of
this
Chapter
.
(
to
set
downe
the
summe
of
the
Chapter
and
parts
of
it
together
:
)
The
first
is
the
commendation
of
the
tribe
of
Iudah
,
to
the
21.
verse
:
(
the
cause
we
shall
heare
afterward
.
)
The
second
is
the
setting
downe
of
the
sinne
of
the
tribes
that
are
mentioned
after
,
in
that
they
slothfully
suffered
the
Canaanites
to
liue
by
them
,
and
did
not
expell
them
,
and
that
is
to
the
end
of
the
Chapter
.
Iudah
is
commended
in
a
double
manner
:
first
for
the
actes
they
did
now
at
this
time
after
Iosuahs
death
,
and
they
are
to
the
eight
verse
:
and
then
for
that
which
that
tribe
had
done
before
his
death
in
the
rest
of
the
verses
to
the
21.
The
first
part
of
the
Chapter
.
To
come
to
the
meaning
of
the
first
7.
verses
,
seeing
they
lie
together
,
after
the
death
of
Ioshua
,
who
had
bin
their
guide
and
had
gone
before
them
,
The
meaning
of
the
7
first
verses
the
children
of
Israel
saw
that
they
must
make
warre
with
the
forraine
nations
:
for
vnto
that
day
the
whole
land
though
it
was
promised
and
deuided
amongst
them
,
was
not
yet
wonne
by
them
,
nor
conquered
,
but
in
the
lot
and
inheritance
of
euery
tribe
there
were
the
Canaanites
their
enemies
still
dwelling
and
remaining
.
And
seeing
they
knew
they
must
be
driuen
out
by
force
and
strong
hand
,
as
God
had
commanded
;
therefore
they
doubted
not
,
whether
they
should
goe
out
against
them
to
warre
or
no
:
but
which
tribe
should
first
begin
,
and
goe
before
,
and
gouerne
the
rest
.
And
the
thing
was
of
such
waight
,
that
they
went
to
the
Lord
about
it
,
and
asked
of
him
by
the
high
Priest
before
the
propitiatory
and
Mercy
seat
,
as
the
manner
then
was
in
doubtfull
cases
,
which
of
their
tribes
should
begin
the
battaile
.
Exod.
28.
30.
And
so
they
had
an
answere
from
him
to
their
satisfaction
,
who
should
goe
vp
before
them
,
and
in
that
their
attempt
,
God
prospered
them
,
for
he
had
promised
so
to
do
.
And
Iudah
sought
helpe
of
Simeon
his
brother
and
neighbour
tribe
,
who
consented
readily
so
to
doe
:
and
they
prospered
in
that
their
attempt
,
and
had
victory
ouer
the
Canaanites
,
as
is
set
downe
;
together
with
the
destruction
of
Adonibezek
their
King
.
Thus
much
for
the
meaning
of
these
7.
verses
in
some
generall
manner
.
Now
we
haue
the
meaning
of
these
verses
,
it
remaineth
that
we
drawe
from
thence
such
instructions
as
are
afoarded
vs
out
of
them
,
beginning
with
these
two
former
here
set
downe
:
and
first
out
of
the
first
verse
.
In
that
this
people
was
now
constrained
to
looke
about
them
,
and
(
now
Ioshua
was
dead
)
to
doe
that
themselues
for
their
peace
and
quiet
,
which
hee
Doct.
1.
in
verse
.
1.
was
wont
to
doe
for
them
:
wee
are
taught
,
that
when
chiefe
&
speciall
persons
are
taken
away
,
who
were
wont
to
beare
the
burden
for
many
other
,
then
they
who
were
left
behinde
,
must
put
forth
themselues
,
and
take
the
more
paine
,
and
be
put
to
greater
plondges
then
they
were
before
.
Oh
it
is
a
great
ease
,
if
men
could
consider
it
aright
,
when
they
haue
others
to
beare
the
brunt
for
them
,
while
they
them selues
may
as
it
were
,
sit
in
peace
:
while
our
Sauiour
Christ
was
conuersant
with
his
disciples
on
earth
,
he
sheilded
Note
.
Matth.
9.
11.
12
them
,
prouided
for
them
euery
way
,
and
bare
off
the
blowes
from
their
shoulders
.
As
when
the
Pharisies
cauilled
with
them
,
(
whereby
they
might
easily
haue
bin
discouraged
)
he
tooke
their
part
,
they
being
too
weake
,
and
defended
them
.
So
he
said
to
Peter
a
litle
before
his
ascention
:
When
thou
Ioh.
21.
18.
wast
young
thou
girdest
thyselfe
,
and
wentest
whither
thou
wouldest
:
but
when
thou
art
old
,
another
shall
girde
thee
,
and
leade
thee
whither
thou
wouldest
not
.
When
Kings
gouerne
wisely
and
conscionably
,
the
people
sit
vnder
their
vine
and
1.
King
.
4.
25.
figtree
,
as
it
was
said
they
did
,
that
liued
in
the
dayes
of
Salomon
,
when
hee
had
about
him
Nathan
the
Prophet
,
Zadok
the
Priest
,
Benaiah
a
most
worthy
Counseller
,
with
such
like
.
Also
when
people
are
setled
vnder
faithfull
and
able
teachers
,
who
watch
for
their
soules
,
they
liue
(
as
it
were
)
in
a
corner
of
heauen
,
(
if
they
can
see
)
who
obediently
sit
at
their
feete
to
heare
them
.
And
so
I
may
say
of
children
,
who
haue
their
prouident
and
godly
parents
to
regard
their
welfare
,
they
know
not
what
sorrow
and
trouble
meane
:
for
the
glory
of
children
are
their
fathers
.
And
of
other
inferiours
,
while
they
haue
their
good
friends
and
gouernours
about
them
,
who
seeth
not
,
that
they
be
priuiledged
and
prouided
for
aboue
others
:
but
when
all
these
faile
,
then
beginneth
the
woe
and
sorrow
of
all
those
,
whom
they
leaue
behinde
them
:
which
in
the
vnwelcome
parting
of
couples
in
mariage
,
(
the
husband
from
the
wife
,
or
she
from
her
husband
,
where
true
loue
was
betwixt
them
,
is
daily
seene
and
proued
,
to
the
deepe
sorrow
of
the
longest
liuer
of
both
.
Al
this
which
I
haue
said
,
should
what
on
such
as
are
so
backed
by
others
,
to
weigh
the
great
goodnes
of
God
in
giuing
them
such
helpes
,
and
to
yeild
them
due
reuerence
,
loue
,
and
obedience
in
the
Lord
,
and
to
be
more
carefully
giuen
to
euery
good
worke
,
while
they
haue
so
great
incouragements
.
But
because
the
inioying
of
such
is
made
so
common
a
matter
,
and
a
thing
of
no
great
reioycing
while
they
liue
with
them
:
(
for
according
to
the
prouerbe
,
we
best
know
what
a
good
thing
is
worth
when
wee
feele
the
want
of
it
)
therefore
it
were
good
for
them
to
suppose
oft
times
,
and
to
put
the
case
,
that
such
worthy
helpes
and
friends
are
taken
from
them
,
and
what
they
should
then
doe
being
left
without
them
;
for
as
the
vine
wanting
his
raile
to
prop
it
vp
,
runneth
on
the
ground
and
waxeth
wilde
and
vnfruitfull
:
A
simile
.
so
inferiours
being
destitute
of
their
godly
superiours
,
waxe
degenerate
,
and
grow
out
of
kinde
,
lying
open
to
mischiefe
as
Saul
did
after
Samuels
death
.
1.
Sam.
28.
15.
But
to
speake
the
truth
(
the
more
is
the
pitie
)
this
is
rare
and
hardly
to
bee
found
,
that
such
take
any
great
good
by
those
helpes
while
they
inioy
them
,
(
vnlesse
it
be
in
things
temporary
,
for
their
ease
,
maintenance
,
and
seeking
Note
.
of
liberty
to
the
flesh
,
)
neither
when
they
forgoe
them
,
haue
grace
to
bewaile
the
losse
of
them
in
any
other
respect
then
that
which
is
earthly
:
neither
doe
they
looke
to
stand
vp
as
they
ought
(
in
the
want
and
roome
of
them
)
with
care
and
confidence
to
become
lightes
and
good
examples
,
and
to
keepe
themselues
from
euill
,
as
they
were
kept
some
of
them
(
no
doubt
)
by
their
good
friends
before
.
Such
prouide
ill
for
themselues
,
seeing
as
it
was
with
this
people
of
Israel
heere
,
when
Ioshua
was
dead
,
that
they
had
a
great
losse
,
and
were
constrained
now
to
looke
better
about
them
then
they
needed
to
doe
before
,
euen
so
they
hauing
now
the
like
befalne
them
,
must
now
take
the
burden
on
themselues
,
which
was
borne
by
others
for
them
before
.
The
which
being
so
,
men
should
make
this
vse
of
such
changes
,
to
Vse
1.
prouide
and
learne
to
want
their
good
helpes
and
friends
before
hand
,
and
arme
themselues
as
Iob
did
,
to
looke
for
their
change
,
when
they
see
they
must
needs
forgoe
them
.
They
should
also
acknowledge
daily
with
hearty
thankes
to
God
,
what
a
benefit
they
haue
of
them
,
while
they
inioy
them
,
Vse
2.
and
doe
all
good
that
they
may
by
the
helpe
of
them
.
Which
they
cannot
doe
,
but
they
must
of
necessitie
feele
the
losse
of
them
,
to
be
very
great
,
and
see
that
they
must
now
lay
their
shoulders
to
the
burden
,
and
therefore
labour
to
be
the
fitter
to
beare
and
vndergoe
it
,
and
to
want
them
,
who
were
wont
to
stand
them
in
so
great
stead
.
This
as
it
is
wholesome
direction
and
aduice
to
such
as
haue
their
helpers
and
friends
as
yet
remaining
with
them
:
so
it
is
easie
to
see
euery
where
,
what
calamities
they
sustaine
,
who
made
no
such
vse
of
them
,
while
they
comfortably
inioyed
them
.
For
the
which
purpose
,
this
I
adde
,
and
so
I
end
this
point
:
oh
how
sweetly
and
to
their
good
liking
haue
many
liued
,
when
they
had
others
to
beare
their
burdens
for
them
?
as
husbands
,
wiues
,
subiects
,
children
,
neighbours
,
and
other
by
their
friends
:
in
which
benefits
they
who
inioyed
kindely
and
aright
,
there
is
no
doubt
,
but
that
(
which
is
the
chiefest
of
all
)
they
haue
therewith
,
that
God
is
their
friend
also
:
but
seeing
many
depend
onely
on
them
in
a
carnall
manner
,
and
on
their
liuing
still
with
them
,
and
rest
not
on
God
;
therefore
their
proppes
faile
them
,
and
their
desolation
commeth
vpon
them
,
as
the
enemy
vpon
an
vnarmed
man
.
More
particularly
,
we
are
taught
hereby
their
example
,
who
sought
to
God
in
their
doubtes
for
counsell
and
resolution
,
that
in
all
our
doubtfull
Doct.
2.
cases
,
(
which
are
not
fewe
)
partly
touching
our
estate
towards
God
,
and
partly
particular
duties
and
actions
of
our
speciall
callings
and
conditions
of
life
:
while
we
remaine
here
on
earth
:
we
should
consult
with
and
aske
counsell
of
God
for
our
resolution
,
in
such
manner
as
he
hath
taught
vs
:
and
in
no
wise
to
conceale
and
bury
our
wants
and
defects
that
trouble
vs
,
or
passe
by
the
sinnes
that
cleaue
to
vs
,
or
other
difficulties
in
our
dealings
and
businesse
that
oppresse
vs
,
for
so
we
prouide
ill
for
our selues
,
euen
to
liue
in
ignorance
and
sorrow
(
with
other
inconueniences
annexed
thereunto
)
for
euer
after
.
And
yet
when
we
seeke
answere
and
resolution
,
wee
must
not
thinke
,
that
we
are
inioyned
of
God
to
doe
it
in
the
same
particular
manner
that
these
did
,
by
the
high
Priest
,
for
that
might
be
thought
a
great
trouble
to
vs
,
seeing
there
is
none
in
these
daies
to
aske
counsell
for
vs
:
but
we
must
know
,
that
we
haue
Moses
,
the
Prophets
and
Apostles
:
and
(
by
the
helpe
of
them
)
the
Ministers
of
God
,
Pastors
and
Teachers
,
to
bring
vs
Gods
message
and
minde
out
of
his
word
,
and
thereby
to
instruct
vs
.
And
wee
our selues
,
as
occasion
serueth
,
are
to
search
the
Scriptures
,
and
answere
our
owne
doubts
thereby
,
and
settle
our
estate
to
God
ward
,
as
Dauid
did
in
the
Act.
17.
11.
Psalmes
oft
,
and
namely
where
he
saith
:
Why
art
thou
heauy
(
O
my
soule
)
and
Psal.
43.
5.
why
art
thou
so
troubled
within
mee
?
Still
trust
in
God
,
and
praise
him
which
is
the
best
of
all
.
And
againe
:
whereby
shall
(
a
man
yea
)
a
yong
man
(
who
doth
Psal.
119.
9.
more
hardly
ouercome
his
passions
)
denie
his
way
,
that
so
hee
may
proue
himselfe
blessed
?
he
answeres
out
of
the
Scripture
,
euen
by
taking
heed
thereto
as
Gods
word
teacheth
.
Thus
I
say
,
we
are
to
search
the
Scriptures
by
hearing
and
reading
them
,
which
doe
reueale
Gods
will
vnto
vs
,
or
consult
with
the
men
and
brethren
whom
the
holy
Ghost
hath
set
ouer
vs
to
that
ende
.
But
this
is
the
misery
of
this
age
,
nothing
is
to
be
called
into
question
among
Note
.
vs
:
we
thinke
we
haue
all
knowledge
,
and
doubt
of
nothing
,
no
,
not
in
the
waightiest
matters
:
why
so
,
I
pray
you
?
is
it
because
we
be
diligent
and
carefull
to
learne
,
and
daily
to
search
into
our selues
and
into
the
word
to
see
what
is
a
misse
,
that
we
neede
no
helpe
of
other
?
Nay
,
that
is
fewe
mens
care
,
the
most
are
no
such
:
but
they
chiefly
are
desirous
to
enquire
further
what
the
good
will
of
God
is
toward
them
,
who
haue
most
profited
thereby
already
,
and
so
ought
other
to
doe
:
who
if
they
were
not
both
carelesse
how
they
liued
,
and
so
obserue
no
want
in
themselues
:
and
drowsie
or
wandring
when
they
heare
,
it
could
not
be
,
but
where
there
is
an
ordinary
ministery
,
they
should
grow
much
in
setlednesse
and
sound
knowledge
:
whereas
we
see
,
strangers
who
are
not
taught
at
home
,
but
resort
where
sound
teaching
is
,
they
I
say
,
though
they
know
as
much
as
other
,
are
more
inquisitiue
and
desirous
to
be
answered
in
their
doubts
,
then
such
as
haue
the
daily
meanes
at
hand
whereby
they
might
be
resolued
.
It
were
to
be
reioyced
for
very
much
,
if
hearers
of
the
Gospell
did
frequent
the
houses
of
Preachers
,
as
they
do
Physitians
to
enquire
of
their
bodily
health
:
then
there
were
some
hope
that
they
looked
to
liue
for
euer
,
as
they
desire
to
liue
long
heere
in
bodily
health
,
though
that
can
be
but
for
a
very
short
season
.
But
those
daies
are
gone
,
which
yet
I
in
my
time
haue
seene
,
when
in
the
places
,
which
I
meane
,
both
men
women
and
seruants
would
rise
early
to
dispatch
their
businesse
on
the
Lecture
day
,
to
the
end
they
might
repaire
thither
,
and
inquire
of
God
in
the
congregation
,
and
would
be
as
ready
to
take
good
priuatly
also
by
questions
to
very
good
purpose
,
and
necessary
,
when
they
might
.
About
maintenance
and
bodily
prouision
,
how
many
questions
(
I
pray
you
)
are
moued
before
one
dayes
or
weekes
worke
bee
brought
to
an
end
?
and
is
any
so
ignorant
,
that
he
knoweth
not
,
that
he
that
mindeth
his
way
to
eternall
life
,
hath
many
causes
in
the
day
and
weeke
,
to
aske
of
himselfe
by
secret
questioning
,
whether
all
be
well
with
him
concerning
his
account
making
to
God
?
But
there
are
few
or
no
doubts
about
such
matters
as
doe
greatly
trouble
vs
now
a
daies
,
wee
run
on
at
sixe
and
leuen
as
the
blinde
man
casts
his
staffe
,
not
looking
before
vs
,
that
we
might
be
safely
guided
.
But
what
commeth
of
such
rash
proceeding
without
consulting
with
God
,
by
that
one
example
in
the
booke
of
Numbers
may
sufficiently
Numb.
14.
45.
appeare
,
when
certaine
of
the
people
of
Israel
would
needs
goe
vp
to
fight
with
the
Amalekites
and
Canaanites
of
their
owne
head
,
not
sent
by
the
Lord
:
for
they
came
out
against
them
and
destroyed
them
.
There
is
another
fault
committed
in
this
kind
,
though
,
I
am
perswaded
,
not
with
so
bad
a
mind
:
but
seeing
it
is
not
without
great
danger
,
I
will
giue
warning
about
it
.
And
that
is
,
when
men
do
feele
many
doubts
to
arise
,
by
reason
of
their
sinnes
,
and
fore
trouble
of
conscience
:
but
yet
through
feare
lest
they
should
not
haue
an
answere
to
their
liking
,
or
for
shame
,
lest
they
should
bewray
their
ignorance
,
and
secrets
,
and
so
bee
reproched
and
mocked
for
the
same
,
they
do
conceale
them
,
till
sorrow
deuoure
them
for
not
opening
their
mindes
about
them
,
euen
as
water
pent
in
,
bursteth
out
violently
Note
.
and
doth
much
hurt
,
which
in
time
hauing
been
let
foorth
and
vented
,
might
haue
auoided
it
.
What
had
become
of
the
people
in
the
booke
of
the
Actes
of
the
Apostles
,
when
they
were
pricked
at
their
hearts
,
as
with
the
point
of
a
sword
,
if
they
had
not
come
to
the
Apostles
,
and
made
their
complaint
,
saying
:
Men
and
brethren
,
what
shall
we
doe
?
and
yet
they
had
Act.
2.
37.
strong
temptations
not
to
open
their
griefe
to
them
,
because
they
had
much
prouoked
them
before
,
and
railed
on
them
.
Therefore
if
any
be
troubled
,
as
these
were
with
doubts
,
especially
in
their
conscience
,
and
bee
in
great
straights
and
vnquietnesse
,
through
feare
of
Gods
displeasure
and
wrath
,
if
they
cannot
with
their
owne
knowledge
put
away
their
trouble
of
mind
,
let
them
inquire
of
the
men
and
brethren
,
whom
they
are
well
perswaded
off
,
for
resolution
and
comfort
,
as
they
did
:
who
,
as
they
haue
been
instruments
of
God
to
pricke
and
wound
them
,
so
are
they
also
to
helpe
to
ease
them
:
and
they
need
not
feare
(
God
hauing
promised
)
but
that
they
shall
find
rest
to
their
soules
,
how
impossible
soeuer
it
seemed
to
them
to
bee
so
.
And
this
be
said
of
the
first
verse
.
In
this
next
it
is
manifest
,
that
God
gaue
them
an
answer
from
the
Propitiatory
Verse
2.
or
Mercy-seate
:
which
they
receiued
by
the
high
Priest
:
for
so
hee
vsed
to
doe
,
and
it
was
one
of
the
ordinarie
meanes
,
whereby
God
spake
to
them
in
those
daies
.
And
he
did
not
onely
so
,
whereby
they
were
satisfied
,
(
their
question
being
answered
:
)
but
he
also
incouraged
them
to
goe
to
the
worke
he
set
them
about
,
promising
them
the
victorie
in
that
warre
against
the
Canaanites
,
saying
:
I
haue
giuen
their
land
into
the
hands
of
Iudah
,
who
shall
goe
before
the
rest
in
attempting
the
warre
against
them
.
Out
of
the
which
words
witnessing
so
gracious
an
answere
to
them
from
God
,
we
may
clearely
see
,
that
our
seeking
to
God
in
our
doubts
and
necessities
,
is
not
in
vaine
,
neither
is
the
labour
lost
in
so
doing
.
For
we
are
to
know
and
be
perswaded
,
that
God
answereth
his
in
their
suites
and
demands
,
and
indeed
otherwise
it
were
a
deadly
discomfort
,
and
would
discourage
vs
much
from
the
well
doing
of
dutie
,
as
it
maketh
(
we
see
)
the
wicked
at
their
wits
end
,
when
they
being
in
great
danger
,
can
haue
no
helpe
from
God
,
as
we
reade
it
was
with
Saul
;
who
,
when
he
sought
to
God
and
asked
counsell
of
him
,
to
serue
his
owne
turne
thereby
against
the
Philistims
,
rather
then
to
please
him
,
and
hee
answered
him
not
;
hee
in
depth
of
sorrow
complained
and
cried
out
,
saying
:
The
Lord
hath
forsaken
mee
,
and
answereth
me
no
more
,
neither
by
Prophets
,
nor
by
dreames
.
But
blessed
be
his
name
,
he
dealeth
not
so
with
his
:
neither
let
this
trouble
them
,
(
for
so
they
will
say
)
that
although
God
answered
this
people
of
Israel
here
,
when
they
sought
to
him
,
yet
hee
doth
not
so
to
vs
now
:
for
they
are
to
know
,
that
it
is
his
promise
to
vs
,
in
all
that
we
aske
of
him
according
to
his
will
,
to
grant
it
,
as
well
as
here
hee
answered
1.
Ioh.
5.
14.
to
them
in
that
they
asked
.
Therefore
in
the
Psalme
he
saith
.
Call
on
me
in
the
time
of
trouble
,
and
I
will
heare
thee
,
and
thou
shalt
glorifie
me
:
which
agreeth
Psal.
50.
15.
with
the
words
of
our
Sauiour
vttered
to
all
his
;
Aske
,
and
it
shall
be
giuen
you
:
seeke
and
ye
shall
finde
.
Matth.
7.
7.
So
that
it
is
certaine
,
that
euery
child
of
God
,
that
maketh
his
mone
,
and
thus
poureth
out
his
complaint
to
him
,
shall
be
heard
,
which
should
not
a
little
whet
vs
on
,
and
animate
vs
to
draw
neere
to
God
:
wee
hauing
so
sure
a
word
of
promise
,
that
he
will
draw
neere
to
vs
.
For
in
seeking
to
a
mortall
man
Iam.
4.
8.
in
our
distresse
,
though
he
be
little
aboue
vs
,
we
know
how
readily
&
chearefully
we
goe
about
it
,
when
we
are
perswaded
of
a
good
answer
,
and
when
we
doubt
not
of
his
kind
and
louing
affection
toward
vs
:
and
on
the
contrarie
,
how
hardly
wee
are
drawne
to
sue
to
one
,
that
is
alienated
from
vs
.
And
seeing
the
care
thus
standeth
betwixt
God
and
vs
,
that
the
oftener
we
come
to
him
,
the
more
welcome
wee
are
,
(
for
this
is
as
true
as
the
former
speech
)
seeing
such
are
most
inward
with
him
,
and
beloued
of
him
,
as
Abraham
,
Moses
and
Dauid
,
who
of
others
repaired
oftest
to
him
,
and
receiued
most
of
him
;
I
say
,
seeing
it
is
thus
betwixt
God
and
vs
,
how
lamentable
is
it
,
and
to
be
bewailed
,
that
this
is
not
more
common
for
men
to
repaire
to
God
?
who
if
they
could
marke
it
,
may
easily
perceiue
,
that
while
they
neglect
to
doe
so
,
they
increase
their
trouble
,
and
get
nothing
.
But
seeing
I
am
entred
vpon
this
matter
,
I
thinke
it
not
amisse
,
to
shew
,
how
three
sorts
offend
about
this
.
The
common
sort
wholly
neglect
and
omit
prayer
altogether
:
the
first
thinking
that
though
they
pray
not
,
they
shall
speed
as
well
,
and
haue
as
good
lucke
(
for
so
they
terme
it
(
as
others
shall
:
boldly
affirming
,
that
they
see
no
good
come
of
it
,
they
:
and
yet
in
their
distresse
they
thinke
they
should
pray
:
but
then
they
hauing
neither
will
nor
skill
thereto
,
in
stead
thereof
,
do
curse
and
rage
for
that
they
are
not
helped
and
deliuered
:
though
some
of
them
do
vtter
words
in
their
passion
,
the
Lord
heares
them
not
,
as
we
read
,
Pro.
1.
Pro.
1.
20.
For
it
is
all
one
as
if
they
vttered
none
.
And
though
they
cannot
pray
to
God
,
yet
they
make
their
complaints
,
and
moane
to
euery
man
that
they
haue
acquaintance
with
,
and
that
will
heare
them
.
And
for
them
to
breake
their
minds
to
them
that
cannot
helpe
them
,
when
yet
they
would
so
gladly
finde
helpe
,
and
to
passe
by
him
in
whom
there
is
present
and
sure
helpe
to
be
found
,
what
folly
?
nay
,
what
madnesse
is
it
?
for
(
to
say
the
truth
)
God
is
not
sought
vnto
in
any
sort
of
such
,
no
,
not
when
all
other
shifts
faile
:
(
as
I
haue
said
.
)
But
to
speake
of
the
second
sort
,
who
being
professors
,
a
forwarder
sort
in
religion
then
the
former
,
these
should
pray
,
and
that
in
faith
,
confidence
,
and
repentance
with
comfort
,
as
well
as
in
desire
of
obtaining
the
things
which
they
want
,
with
patient
waiting
Gods
leisure
,
but
euen
they
seeke
not
to
God
in
this
manner
,
which
yet
is
the
onely
right
way
of
praying
,
that
he
teacheth
vs
,
or
alloweth
in
vs
.
For
prayers
made
to
him
without
these
properties
,
are
but
a
bare
noise
of
words
,
vaine
repetitions
,
and
idle
Matth.
6.
7.
speeches
,
which
God
abhorreth
:
neither
may
such
looke
to
receiue
any
thing
,
as
S.
Iames
saith
:
Ye
aske
and
obtaine
not
,
because
ye
aske
amisse
.
Iam.
4.
3.
And
when
they
see
they
receiue
not
the
things
they
aske
,
euen
they
as
well
as
the
other
who
are
further
off
,
doe
gather
,
and
imagin
,
though
falselie
and
vniustly
,
that
prayer
doth
no
good
,
and
that
it
is
but
lost
labour
,
seeing
they
are
not
heard
in
theirs
,
when
they
pray
amisse
,
and
so
they
waxe
more
slacke
and
negligent
therein
,
as
the
other
omit
it
altogether
.
And
the
lesse
maruell
it
is
,
seeing
euen
good
Christians
(
to
come
to
the
third
sort
)
who
go
farre
beyond
both
,
do
so
forget
themselues
ofttimes
,
and
are
so
deluded
by
the
diuell
,
that
euen
they
omit
zealous
and
seruent
praying
,
and
fall
to
pray
coldly
,
deadly
:
so
many
vaine
deluzions
,
and
alurements
stand
vp
in
their
way
to
vnsettle
them
,
and
misty
clouds
of
trouble
to
discourage
them
.
And
while
it
is
thus
with
them
,
and
while
the
flesh
iustleth
against
all
that
good
is
(
they
not
resisting
it
in
time
)
it
commeth
to
passe
,
that
euen
they
who
haue
Gal.
5.
17.
learned
to
pray
aright
,
and
haue
oft
and
vsually
done
so
:
do
yet
soone
decline
,
sometime
and
before
they
bee
aware
,
fall
to
pray
more
by
custome
Matth.
6.
57.
and
course
,
then
hartily
and
aright
.
For
we
are
not
to
be
ignorant
of
this
,
that
we
are
as
wel
vndermined
and
slily
deceiued
by
the
malice
and
subtilty
of
the
diuell
and
our
euill
hearts
,
about
our
prayers
to
corrupt
and
hinder
Luk.
18.
1.
them
,
as
we
are
in
our
liues
to
breake
out
and
be
offensiue
therein
.
And
we
ought
to
marke
our
declinings
and
decay
in
the
one
,
as
well
as
our
coldnes
and
deadnes
in
the
other
:
for
pray
well
and
liue
well
,
and
contrary
.
For
want
of
the
which
,
it
goeth
so
ill
with
vs
as
it
doth
,
that
we
walke
oft
times
Note
.
heauily
,
and
cannot
say
that
God
heareth
vs
,
as
it
is
heere
said
of
this
people
,
that
God
answered
them
:
for
euen
after
we
haue
prayed
,
yet
we
are
not
satisfied
,
neither
rest
we
by
faith
perswaded
that
God
will
heare
vs
:
which
yet
is
one
of
the
chiefest
fruites
of
prayer
.
And
thus
much
of
Gods
answere
to
them
.
But
yet
further
we
are
to
marke
,
that
he
did
not
barely
answere
them
,
as
he
might
haue
done
,
and
haue
said
onely
,
Let
Iudah
goe
vp
:
that
shall
be
mine
answere
to
you
:
but
he
addeth
to
it
a
gracious
incouragement
,
which
was
more
then
they
demanded
,
saying
:
I
haue
giuen
the
land
into
his
hands
:
Commonly
men
in
their
suites
to
their
betters
,
aske
more
then
they
looke
for
:
thinking
by
that
meanes
to
obtaine
somewhat
answerable
to
their
expectation
.
But
God
giues
more
then
is
asked
,
or
thought
needfull
.
The
which
dealing
of
his
doth
adde
yet
greater
hartening
and
incouraging
of
vs
to
prayer
,
when
we
see
that
he
oftentimes
promiseth
and
giueth
more
to
vs
then
we
looked
for
:
as
the
deare
Saints
of
God
haue
found
in
their
time
.
Ioseph
whose
feete
were
pinned
in
the
stockes
,
prayed
that
he
might
be
deliuered
Psal.
109.
18.
out
of
prison
,
whereinto
he
was
thrust
at
the
suite
of
his
whorish
mistris
,
Gen.
39.
19.
20.
for
not
consenting
to
her
vnchast
request
:
but
God
not
onely
deliuered
him
,
Gen.
41.
14.
but
brought
him
out
with
great
honour
.
Esther
prayed
against
the
spitefull
attempt
of
Haman
,
and
that
she
and
her
people
,
which
were
also
Gods
people
,
might
be
preserued
from
the
deadly
Esther
.
7.
10.
snare
,
which
he
had
laid
for
their
liues
.
But
what
did
the
Lord
?
He
not
onely
saued
them
,
but
vtterly
destroyed
,
and
cut
cleane
off
,
in
a
most
shamefull
and
reprochfull
manner
,
both
Haman
and
all
his
seede
.
So
,
the
woman
of
Esther
.
9.
.
10.
Canaan
asked
of
Christ
helpe
for
her
daughter
possessed
with
a
diuell
:
but
Mat.
15.
22.
he
granted
vnto
her
,
beside
that
she
asked
,
euen
what
she
would
.
And
wee
Luk.
15.
22.
know
,
that
when
the
prodigall
sonne
,
in
his
penurie
and
miserie
,
being
glad
to
refresh
himselfe
,
and
fill
his
bellie
with
swines
food
,
desired
that
he
might
be
receuied
,
but
as
a
seruant
into
his
fathers
house
:
and
he
was
entertained
,
and
taken
in
as
a
sonne
,
and
nothing
of
the
costliest
apparell
,
and
daintiest
food
was
thought
too
good
for
him
.
And
whereto
tend
all
these
examples
,
but
to
incourage
vs
,
to
acquaint
our selues
with
God
,
by
seeking
to
know
his
will
,
and
by
oft
and
earnest
repairing
to
him
:
assuring
our selues
,
that
wee
shall
not
onely
obtaine
of
him
that
which
we
come
for
in
our
prayers
;
but
oft
times
much
more
,
according
to
that
in
the
Epistle
to
the
Hebrewes
:
He
that
commeth
to
God
,
let
him
know
Heb.
11.
6.
that
he
is
a
plentiful
rewarder
of
them
that
seeke
him
.
And
he
hath
no
experience
of
Gods
louing
kindnesse
,
who
knoweth
not
,
neither
hath
found
this
himselfe
:
for
doe
we
aske
all
particular
benefits
euery
day
,
which
we
inioy
?
no
,
nor
one
of
many
.
But
we
should
leade
a
poore
life
,
maimed
,
as
a
body
wanting
fingers
,
eyes
,
tongue
,
&c.
if
wee
receiued
not
more
oft
times
then
we
aske
.
But
to
omit
other
things
too
long
to
stand
vpon
,
who
hath
not
had
proofe
of
this
,
(
a
matter
of
greater
waight
)
that
whereas
sometime
,
in
the
anguish
and
heauinesse
of
his
soule
for
feare
of
the
wrath
of
God
,
iustly
prouoked
by
his
sinnes
against
him
,
hee
would
haue
thought
it
happinesse
not
to
haue
bin
at
all
,
but
especially
in
liuing
heere
,
to
haue
bin
freed
from
feare
of
condemnation
:
who
(
I
say
)
hath
not
proofe
of
this
in
himselfe
,
that
hee
hath
yet
liued
to
see
by
good
and
infallible
euidence
,
beside
that
which
hee
desired
)
himselfe
to
be
made
assured
of
eternall
glory
?
so
true
it
is
that
God
giueth
his
,
more
then
they
could
aske
or
thinke
:
because
they
aske
in
the
name
and
mediation
of
the
sonne
,
whose
merit
and
intercession
is
infinite
.
So
likewise
we
haue
oft
times
bin
in
the
depth
of
other
calamities
:
and
seeking
to
God
for
helpe
therein
,
we
haue
not
onely
found
deliuerance
,
but
therewith
blessings
vnlooked
for
,
to
our
great
admiration
and
comfort
.
And
if
God
hath
not
giuen
vs
our
desire
that
way
,
yet
,
least
he
should
seeme
any
way
to
come
short
of
his
promise
,
he
hath
suffered
the
crosse
to
remaine
,
till
he
hath
made
vs
see
,
and
therefore
to
say
,
that
it
hath
turned
to
a
farre
greater
benefit
to
vs
,
then
if
he
had
presently
deliuered
vs
out
of
it
,
or
(
which
is
more
)
then
if
he
had
neuer
laid
it
vpon
vs
at
all
:
so
true
it
is
that
God
giueth
his
more
then
they
could
looke
for
in
asking
,
or
thinke
to
receiue
.
This
should
vphold
vs
against
grudging
,
when
at
other
times
wee
thinke
God
deales
too
sparingly
,
and
shortens
vs
of
our
desires
.
But
wee
are
blinde
in
Reuel.
3.
18.
obseruing
these
things
,
because
we
want
the
eye
salue
of
faith
,
which
onely
can
make
vs
see
it
to
be
thus
.
But
,
before
I
leaue
this
verse
,
another
thing
heere
is
worthy
to
be
marked
,
that
he
doth
not
onely
incourage
vs
to
seeke
to
him
earnestly
,
by
the
Hebr.
2.
6.
like
large
offer
which
he
made
here
to
this
people
:
but
here
withall
,
he
giueth
vs
sufficient
incouragement
to
the
worke
,
that
he
setteth
vs
about
.
As
Psal.
1.
3.
he
doth
here
to
the
tribe
of
Iudah
:
Thou
(
saith
he
)
shalt
fight
my
battels
against
mine
enemies
,
and
thou
among
others
shalt
goe
about
this
worke
:
and
though
this
were
enough
to
harten
thee
to
it
,
in
that
I
command
thee
;
yet
know
this
for
thy
better
incouragement
,
that
I
will
be
with
thee
,
assisting
and
blessing
thee
,
yea
and
I
will
also
giue
thee
the
victory
,
by
deliuering
them
into
thy
hands
.
And
for
better
certainty
to
them
,
he
telleth
them
,
that
he
hath
done
it
already
,
when
yet
it
was
to
do
.
To
teach
vs
,
that
if
God
speake
the
word
,
it
should
be
counted
all
one
of
vs
,
as
if
he
had
done
the
deed
.
Much
like
to
this
is
that
in
Hebrwes
6.
Where
Hebr.
6.
10.
God
is
denied
to
do
as
ill
masters
doe
,
that
is
,
to
take
no
knowledge
of
their
seruants
worke
:
no
,
he
is
not
forgetfull
of
his
seruants
labours
,
nor
vniust
to
leaue
them
vnrewarded
,
but
telleth
them
before
;
that
he
will
deale
liberally
with
them
.
Hebt
.
2.
6.
Men
promise
much
and
performe
little
:
yea
many
are
so
vniust
,
that
they
set
other
about
their
worke
,
but
they
are
neuer
willing
to
pay
them
their
hire
,
and
to
come
to
a
reckoning
,
because
they
are
well
content
to
defraud
them
of
their
due
,
and
to
take
their
labour
,
in
a
manner
for
nothing
.
But
God
is
a
liberall
pay-master
,
he
promiseth
afore
hand
more
then
we
can
looke
for
:
euen
to
make
vs
able
and
fit
for
the
worke
,
that
so
it
may
not
bee
toilesome
nor
tedious
vnto
vs
:
beside
the
reward
that
he
giueth
afterwards
:
euen
as
he
did
to
Iosuah
before
,
when
he
should
leade
the
people
at
the
first
into
the
land
of
Canaan
:
hee
not
onely
promised
him
the
Ios.
1.
5.
whole
land
,
but
added
therewith
,
I
will
be
with
thee
,
I
will
not
leaue
nor
forsake
thee
.
And
this
being
duly
considered
and
belieued
,
were
the
strongest
motiue
to
set
vs
forward
cheerefully
,
not
onely
in
those
duties
and
workes
of
out
callings
,
which
doe
cause
some
delight
,
and
are
ioyned
with
some
profit
:
but
also
in
other
,
which
require
much
toile
and
haue
nothing
to
incourage
vs
,
but
this
,
that
God
commands
vs
,
and
would
haue
vs
goe
to
worke
otherwise
,
and
namely
,
both
the
Magistrate
and
Minister
to
do
those
great
works
required
of
them
,
with
that
cheerfulnes
and
readines
,
that
I
haue
mentioned
:
yea
the
husbandman
and
the
artificer
,
after
the
same
manner
to
set
vpon
Iohn
4.
34.
their
workes
inioyned
them
,
and
so
likewise
euen
seruants
,
doore
keepers
,
and
hewers
of
wood
,
and
drawers
of
water
,
which
are
the
basest
seruices
,
and
meanest
of
other
callings
,
as
also
the
keepers
of
sheepe
and
swine
,
Psal.
84.
12.
to
be
so
occupied
in
their
callings
,
that
as
long
as
they
know
they
are
in
the
condition
in
which
they
should
liue
and
serue
God
,
and
that
he
will
bee
with
them
and
blesse
them
therein
,
they
may
abide
in
the
same
with
comfort
,
resting
vpon
his
prouidence
,
and
trusting
in
his
promise
,
that
they
shall
reape
the
fruit
of
it
assuredly
.
And
the
same
I
would
say
of
women
,
in
their
places
and
condition
,
and
the
worke
that
they
are
occupied
about
,
in
bruing
,
baking
,
sowing
,
spinning
,
and
such
like
huswifery
but
that
I
should
stay
to
long
.
The
which
behauiour
Deutr.
12.
7.
so
heauenly
in
their
earthly
businesse
,
would
better
become
them
,
(
a
man
would
thinke
)
and
should
be
desired
and
sought
for
of
them
,
if
they
were
wise
:
that
so
they
might
liue
cheerefully
and
peaceably
:
it
would
better
become
them
(
I
say
)
then
the
life
which
now
they
leade
,
which
for
the
most
part
,
is
led
distrustfully
,
vnquietly
,
in
fretting
,
raging
,
and
earthly
mindednes
,
&c.
And
all
because
they
trust
not
in
God
for
successe
,
neither
belieue
that
he
will
be
with
them
to
direct
and
helpe
them
,
as
also
to
giue
a
good
end
to
their
labours
,
though
they
do
not
alwayes
attaine
the
outward
profit
which
they
seeke
:
God
prouiding
better
for
them
,
euen
in
that
hardnes
,
(
as
they
count
it
)
that
their
contentation
and
patience
,
shall
be
a
greater
blessing
to
them
,
then
if
they
had
inioyed
all
the
commodity
that
might
haue
bin
looked
for
of
them
.
Oh
wofull
people
,
who
like
not
their
labours
and
worke
,
which
God
allotteth
and
appointeth
to
them
:
but
take
in
hand
what
they
thinke
good
,
and
therein
promise
to
themselues
,
as
the
worldly
men
did
who
are
mentioned
in
Saint
Iames
,
namely
,
what
gaine
they
shall
haue
without
the
promise
Iam.
4.
13.
of
God
:
and
therefore
,
if
they
be
disappointed
,
they
could
finde
in
their
hearts
to
contend
with
God
,
for
not
yeelding
their
hope
and
desire
vnto
them
,
for
though
they
will
not
bee
directed
by
him
,
what
and
how
they
should
do
:
yet
they
will
quarrell
and
dispute
with
him
,
if
they
faile
of
that
they
looke
for
:
for
what
else
are
their
secret
murmurings
and
frettings
;
but
against
him
in
their
disappointments
?
Thus
we
see
how
ill
they
prouide
for
themselues
,
who
take
not
the
worke
they
goe
about
from
God
,
that
so
they
might
also
prosper
therein
:
but
they
are
wise
,
and
shall
not
repent
it
,
who
,
as
Iudah
heere
did
,
desire
God
to
teach
them
what
his
good
pleasure
is
,
to
haue
them
to
do
:
for
therein
they
are
sure
that
it
shall
goe
well
with
them
,
whatsoeuer
they
take
in
hand
.
In
which
respect
Dauid
wished
the
Psal.
84.
12.
meanest
place
in
Gods
house
,
that
is
to
say
,
where
he
ruleth
:
rather
then
the
greatest
and
highest
elsewhere
.
Wel
shewing
by
his
example
,
that
the
poore
who
in
their
simplicitie
can
make
the
like
choice
,
may
liue
farre
more
sweetly
Note
.
and
peaceably
,
then
the
mightiest
which
refuse
to
learne
so
to
do
:
and
that
Salomon
ment
,
when
he
said
:
A
dish
of
greene
hearbs
with
peace
,
is
better
then
a
staled
oxe
with
strife
.
But
from
this
and
such
like
places
it
is
obiected
,
that
God
dealt
farre
better
Obiection
.
with
that
people
,
then
he
doth
in
these
daies
with
vs
.
For
they
in
a
particular
doubt
or
trouble
might
goe
and
aske
counsell
of
God
,
and
he
gaue
them
an
answere
againe
thereto
:
which
if
he
did
grant
to
vs
in
like
manner
;
then
(
they
say
)
we
had
good
cause
in
deede
why
we
should
serue
God
,
as
readily
and
ioyfully
,
as
they
did
:
but
we
haue
no
such
libertie
to
aske
in
that
manner
:
nor
the
like
prerogatiue
in
his
answering
vs
againe
.
To
the
Answere
.
which
I
say
,
that
this
liberty
was
granted
them
in
one
respect
,
(
which
diminisheth
nothing
of
Gods
fauour
to
vs
)
and
this
it
is
:
That
people
of
Israel
had
a
promise
of
God
,
that
their
common
wealth
should
in
some
sort
abide
vnto
Christs
comming
.
For
the
which
cause
,
when
they
were
in
great
ieopardy
to
be
rooted
out
by
enemies
,
God
gaue
them
leaue
thus
to
aske
of
him
what
they
should
do
,
and
he
resolued
and
satisfied
them
according
to
the
promise
which
he
had
made
them
,
to
wit
,
that
they
should
not
be
driuen
out
of
the
land
:
whereby
they
knew
,
that
those
troubles
should
not
be
(
as
they
feared
)
their
vtter
ouerthrow
.
And
as
for
their
captiuity
afterwards
,
it
was
but
for
a
season
,
and
they
were
at
the
appointed
time
,
restored
againe
,
Psal.
126.
1.
and
returned
into
their
owne
land
.
Now
what
great
prerogatiue
had
they
by
such
answeres
from
God
about
that
particular
,
more
then
an
earthly
benefit
?
They
had
this
temporary
blessing
which
they
needed
:
we
as
we
haue
it
not
,
so
we
stand
in
no
need
of
it
.
But
we
haue
farre
greater
then
they
had
,
as
the
meanes
of
our
saluation
farre
more
cleerely
brought
to
light
,
and
this
is
the
greatest
of
all
benefits
.
And
seeing
wee
haue
many
bookes
of
holy
Scripture
which
they
had
not
,
especially
when
these
things
were
done
,
which
now
are
spoken
of
:
as
the
Prophets
and
the
new
Testament
,
wee
may
well
allow
them
somewhat
,
which
we
want
.
And
for
praying
to
God
,
either
about
and
for
things
heauenly
or
earthly
,
we
haue
farre
more
easie
accesse
to
God
,
then
they
had
,
this
one
thing
excepted
,
that
they
had
this
one
liberty
granted
them
,
(
as
I
haue
said
.
)
And
it
would
aswell
appeare
by
the
fruit
of
our
prayers
,
if
we
were
zealous
,
and
oft
,
and
constant
therein
with
vprightnes
of
heart
in
the
vse
of
that
liberty
of
praying
,
as
God
hath
allowed
Rom.
1212.
compared
with
Iam.
5.
16.
and
taught
vs
to
doe
.
But
it
followeth
in
the
third
verse
.
THE
SECOND
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
3.
4.
VERS.
3.
And
Iudah
said
vnto
Simeon
his
brother
,
come
vp
with
me
into
my
lott
,
that
we
may
fight
against
the
Canaanites
,
and
I
will
goe
with
thee
into
thy
lot
;
and
Simeon
went
with
him
.
ALthough
God
had
promised
to
deliuer
the
Canaanites
into
the
hands
of
Iudah
,
yet
it
was
not
to
the
end
they
should
sitte
idle
;
The
sense
.
and
waite
for
it
:
but
that
they
being
so
well
incouraged
,
should
vse
such
helpe
thereto
,
as
was
at
hand
,
and
such
whereby
they
might
bring
it
to
passe
.
And
because
the
tribe
of
Simeon
his
brother
had
his
possessions
mixed
with
,
and
lying
among
the
fields
of
Iudah
;
therefore
they
called
him
to
helpe
them
,
and
they
two
mutually
assisted
one
the
other
.
So
that
there
neere
dwelling
and
neighbourhood
caused
them
to
defend
one
the
other
.
From
their
practise
and
example
,
iustified
by
the
Scripture
,
we
learne
two
lessons
:
First
,
that
although
God
hath
promised
any
blessing
to
vs
of
his
owne
free
goodnes
,
yet
it
is
no
let
to
our
faith
to
vse
Doct.
vers.
3.
all
good
meanes
that
he
offereth
vs
,
for
the
effecting
of
the
same
:
but
rather
we
ought
to
doe
so
,
as
Iudah
here
did
,
for
as
they
were
to
ioyne
both
Gods
promise
and
prouidence
together
in
this
action
of
warre
;
so
are
we
bound
to
doe
in
al
actions
of
peace
;
I
meane
to
beleeue
the
one
and
serue
the
other
,
as
we
haue
seene
.
And
we
should
tempt
God
if
we
doe
otherwise
.
And
so
we
are
commanded
to
doe
:
When
God
promised
helpe
in
the
Psalme
,
yet
he
willeth
all
his
to
waite
for
it
by
meanes
vsing
,
fitte
and
like
to
bring
it
to
passe
:
For
thus
he
saith
;
commit
thy
way
to
me
and
be
thou
doing
Psal.
37.
3.
5.
good
,
and
I
will
bring
it
to
passe
.
Therefore
Dauid
,
when
God
had
stablished
the
kingdome
in
his
hands
by
promise
,
yet
in
the
treason
of
Absalom
his
2.
Sam.
15.
&
16.
34.
sonne
,
he
did
not
onely
prouide
for
himselfe
to
saue
his
life
,
and
keepe
the
kingdome
to
himselfe
by
flying
,
but
he
vsed
also
the
helpe
of
Hushai
the
Arkite
,
and
the
sonnes
of
the
Priestes
Ionathan
and
Ahimaaz
,
to
frustrate
the
attempts
of
Absolom
.
And
when
Paul
had
receiued
answere
from
God
by
an
Angell
,
that
there
Act.
27.
30.
should
not
one
of
them
that
were
in
the
shippe
with
him
,
lose
their
life
in
that
dangerous
voyage
and
sore
tempest
;
yet
afterwards
,
when
the
mariners
would
haue
gone
out
of
the
shippe
;
Paul
said
to
the
Centurion
,
Except
these
abide
in
the
shippe
,
ye
cannot
be
safe
.
Therefore
Salomon
saith
,
that
the
slothfull
Pro.
20.
4.
who
will
not
worke
in
Sommer
shall
starue
in
Winter
.
Dauid
,
though
anoynted
King
in
Sauls
stead
,
yet
did
so
much
the
more
cherefully
vse
meanes
to
attaine
it
,
by
how
much
he
was
secured
of
the
issue
by
promise
:
Euen
so
wee
(
except
God
should
reueale
his
meaning
to
be
otherwise
,
that
is
to
helpe
without
meanes
)
are
bound
to
doe
in
all
actions
both
spirituall
and
temporall
:
neither
can
we
haue
peace
otherwise
,
whither
we
enioy
our
desire
or
not
.
This
doctrine
we
haue
great
cause
to
learne
and
marke
well
,
for
both
in
matters
of
this
life
,
and
also
concerning
our
saluation
,
we
must
be
guided
by
it
.
If
in
sicknes
,
pouerty
,
or
any
other
bodily
distresse
wee
feele
cause
to
complaine
;
then
with
our
prayer
of
faith
vse
we
the
helpe
of
the
Physition
;
labour
we
diligently
in
our
calling
,
and
vse
we
all
other
good
meanes
,
as
we
haue
occasion
,
and
as
godlines
will
suffer
,
to
obtaine
and
come
by
that
helpe
which
we
want
,
and
God
hath
promised
.
So
in
the
trouble
of
minde
,
wherein
we
haue
large
promises
of
Gods
vpholding
and
comforting
vs
,
repaire
we
to
the
men
and
brethren
,
who
as
they
are
skilfull
to
wound
,
so
are
Act.
2.
37.
they
also
to
heale
;
and
God
who
hath
promised
,
will
thereby
,
and
by
the
like
meanes
,
send
deliuerance
.
And
here
slacknes
and
negligence
are
much
to
be
taken
heed
of
,
then
the
which
there
is
no
greater
bane
,
if
we
by
faith
waite
for
the
promise
:
yet
there
is
another
extremity
to
be
auoided
,
as
wel
as
the
neglecting
of
meanes
,
and
that
is
,
that
we
ascribe
not
so
much
to
them
,
that
we
tie
God
thereto
,
so
that
if
we
vse
them
,
we
imagine
we
cannot
faile
of
the
helpe
we
desire
.
In
one
of
these
two
extremities
,
wicked
men
are
continually
holden
,
that
either
they
vse
no
meanes
,
(
as
they
that
hearing
God
hath
elected
to
saluation
those
whom
he
will
saue
;
conclude
,
that
if
they
be
elected
,
they
shall
be
saued
,
howsoeuer
they
liue
,
whereas
God
hath
praedestinated
the
meanes
,
as
well
as
decreed
the
ende
:
)
or
if
they
vse
meanes
,
they
attribute
all
to
them
,
and
nothing
to
God
:
as
they
who
glory
of
their
great
wealth
,
which
by
their
wisedome
and
trauaile
they
haue
gotten
,
which
is
to
sacrifice
to
their
nets
.
And
thus
much
of
the
first
point
.
The
second
thing
that
we
haue
to
learne
of
these
men
of
Iudah
,
is
that
as
Doct.
2.
they
vsed
the
helpe
of
their
next
neighbour
Simeon
(
as
they
might
more
commodiously
doe
then
those
who
were
farther
off
:
so
it
is
to
instruct
vs
,
Rom.
12.
10.
20.
that
there
should
be
loue
and
a
readines
to
helpe
one
another
,
as
neede
requireth
Luk.
10.
34.
35.
among
neighbours
,
and
not
an
vnkinde
refusing
mutually
to
be
aiding
one
another
,
as
though
we
could
liue
alone
on
earth
,
because
sometimes
we
haue
no
neede
one
of
another
;
and
as
though
Christs
charge
were
so
little
to
be
regarded
of
louing
one
another
.
The
reasons
why
wee
ought
to
haue
a
great
care
of
this
dutie
is
,
(
besides
Christs
commandement
)
first
,
seeing
one
time
or
other
all
stand
in
need
of
the
helpe
and
gifts
one
of
another
.
I
to
day
,
and
thou
to
morrow
,
and
God
hath
dealt
with
the
societies
of
men
as
with
the
members
of
the
bodie
;
giuing
to
euery
member
a
distinct
facultie
,
that
they
might
all
agree
to
the
good
of
the
whole
,
seeing
that
none
could
well
be
spared
without
blemish
.
Secondly
,
neighbours
are
set
neere
in
habitation
,
to
the
end
they
should
bee
neerely
knit
together
in
affection
,
and
be
readier
to
helpe
,
then
they
who
are
farther
off
.
The
benefit
of
this
,
though
it
be
greatest
in
trouble
;
yet
it
is
in
all
times
amiable
and
full
of
comfort
.
It
is
preserued
by
due
and
daily
meeting
in
the
publike
assemblies
at
the
preaching
of
the
word
,
prayer
and
the
vse
of
the
Sacraments
:
also
priuately
,
as
they
may
conueniently
,
by
good
communication
,
Heb.
10.
24.
25.
and
by
kind
greetings
,
salutations
,
and
auoiding
all
wronging
one
another
,
and
discourtesies
,
in
word
,
deede
or
countenance
.
Whereto
they
Note
.
who
will
not
be
subiect
,
and
that
readily
,
knowing
that
they
nourish
and
vphold
neighbourhood
and
loue
thereby
,
they
shew
that
they
are
willing
to
breake
off
this
knot
.
It
is
hindred
by
selfe-loue
,
whiles
euery
man
regardeth
himselfe
onely
,
or
for
the
most
part
:
and
especially
where
men
are
more
frowardly
and
churlishly
disposed
,
who
had
neede
oft
to
remember
the
words
of
our
Sauiour
,
saying
,
Hereby
shall
all
men
know
that
ye
are
my
disciples
,
Iohn
13.
35.
if
ye
loue
one
another
.
But
I
cannot
tell
how
it
commeth
to
passe
,
that
one
man
is
a
wolfe
and
lion
to
another
,
(
yea
,
euen
such
as
dwell
together
neerer
then
in
one
towne
,
)
by
his
Nabal-like
churlishnes
,
and
blockish
,
if
not
mischieuous
,
behauiour
:
who
when
they
should
also
the
more
neerely
be
linked
together
,
doe
thereby
take
occasion
to
be
sooner
wearie
one
of
another
;
to
contend
also
,
and
fall
out
for
small
trifles
,
as
there
shal
not
want
matter
sundrie
waies
,
if
men
be
not
carefull
to
preuent
the
same
.
Wherein
yet
this
is
worse
;
that
such
as
are
euer
at
iarre
with
one
or
other
that
dwell
neere
them
,
or
with
them
,
doe
couer
their
sinne
by
answering
,
they
agree
well
enough
with
others
who
are
farre
from
them
.
Whereas
it
were
monstrous
if
we
deserued
bad
report
among
them
who
know
vs
not
.
For
who
seeth
not
that
it
is
an
easie
matter
to
bee
at
peace
with
strangers
,
with
whom
a
man
hath
no
dealings
,
neither
commeth
oft
in
their
company
?
But
the
Apostle
teacheth
,
that
we
should
fetch
testimonie
of
our
Christian
behauiour
and
good
conscience
,
not
so
much
from
them
that
are
a
farre
off
,
where
weseldome
come
;
but
from
them
especially
,
with
whom
wee
dwell
and
conuerse
vsually
and
deale
:
for
thus
he
saith
to
the
Corinthians
amongst
whom
he
had
liued
;
This
is
our
reioycing
,
2.
Cor.
1.
12.
the
testimony
of
our
conscience
,
that
in
simplicitie
and
godly
purenesse
wee
haue
had
our
conuersation
in
the
world
,
and
most
of
all
toward
you
.
And
to
draw
to
an
end
in
this
point
also
,
it
should
be
throughly
resolued
to
euery
good
Christian
,
not
to
grieue
and
offend
the
meanest
that
he
liueth
with
,
either
by
priuat
contention
,
or
iniuring
them
,
or
by
any
other
reprochfull
Note
.
behauiour
;
but
to
liue
peaceably
with
them
,
so
much
as
in
him
lieth
,
and
Rom.
12.
18.
to
looke
carefully
that
he
do
so
,
and
offer
them
friendly
and
good
measure
;
that
so
he
may
stop
the
mouthes
of
the
ill
disposed
,
and
haue
interest
in
the
other
:
such
persons
when
God
shal
visit
them
,
to
bring
them
on
to
Christian
religion
,
and
exhort
them
,
and
so
to
haue
hope
to
bring
them
to
repentance
,
and
thereby
to
inioy
the
fruit
of
such
wise
,
kind
,
and
peaceable
liuing
with
them
,
in
loue
and
inward
comfort
,
which
passeth
vnderstanding
.
But
yet
if
any
will
needs
breake
off
from
vs
,
because
wee
will
not
haue
fellowship
Ephes.
5.
11.
with
them
in
the
vnfruitfull
workes
of
darknesse
,
and
walke
after
the
same
excesse
of
1.
Pet.
4.
4.
Heb.
12.
14.
riot
that
they
doe
;
here
we
must
remember
,
that
we
must
ioyne
speech
with
holinesse
,
and
no
further
.
And
(
though
it
grieue
vs
)
forgoe
that
agreement
,
which
we
cannot
lawfully
hold
:
and
wee
should
be
comforted
in
this
,
that
we
haue
sought
it
as
much
as
in
vs
lieth
.
Thus
as
I
haue
shewed
Gods
people
how
to
keepe
neighbourhood
and
loue
one
with
another
,
that
they
may
beware
of
strangers
,
which
neuer
doth
good
:
so
I
will
giue
a
watchword
to
the
vnruly
and
disobedient
,
of
their
grosse
and
common
contentions
and
iarres
,
with
such
as
they
liue
among
,
wishing
them
to
consider
,
how
wearisome
they
make
their
liues
and
displeasing
,
and
therefore
to
studie
to
liue
quietly
,
and
not
to
be
companions
in
euill
with
them
,
to
thinke
thus
,
that
if
Gods
deare
seruants
sometime
disagree
,
and
liue
vnkindly
,
for
that
they
haue
no
more
grace
;
(
though
they
haue
some
;
)
then
much
more
they
should
begin
to
auoid
and
mislike
all
such
their
vncharitablenesse
,
and
other
ill
parts
of
their
liues
who
haue
no
grace
;
and
that
speedily
;
lest
if
they
bite
one
another
,
they
be
consumed
one
of
another
.
I
Galath.
5.
15.
deny
not
,
but
they
haue
shew
of
neighbourly
fellowship
,
among
them
,
but
it
is
most
chiefly
in
wickednesse
,
wherein
many
ioyne
easily
together
;
but
as
concerning
friendship
,
they
are
inconstant
and
hollow
,
and
are
onely
friends
while
they
haue
that
which
they
would
haue
,
and
no
longer
,
nor
no
further
.
And
this
of
them
briefly
and
by
the
way
.
And
now
seeing
I
haue
said
;
I
will
adde
a
word
to
another
sort
,
and
that
is
this
:
that
if
the
neerest
in
place
and
kindred
,
should
bee
most
neere
in
affection
,
(
as
the
very
law
of
nature
teacheth
,
and
all
will
acknowledge
)
how
much
more
then
the
married
couples
?
In
whom
to
see
this
band
of
loue
broken
,
it
is
not
only
strange
,
but
monstrous
.
And
let
this
shame
all
such
to
heare
this
,
seeing
that
which
hath
before
been
spoken
in
reproofe
of
others
,
who
offend
this
way
,
shall
most
of
all
condemne
them
.
It
followeth
in
the
next
verse
.
Vers.
4.
And
Iuda
went
vp
,
and
the
Lord
deliuered
the
Canaanites
,
and
the
Perezites
into
their
hands
,
and
they
slew
of
them
in
Bezek
ten
thousand
men
.
Iudah
,
as
he
was
commanded
of
God
,
so
he
did
:
for
so
it
is
said
here
,
hee
went
vp
,
&c.
so
that
as
he
counselled
with
the
Lord
,
what
he
should
doe
;
euen
so
,
when
hee
knew
his
mind
,
he
was
as
ready
to
obey
.
This
condemneth
the
rash
zeale
of
many
,
who
are
as
readie
to
aske
and
goe
to
the
word
,
and
pray
in
the
congregation
after
their
manner
,
as
the
best
:
but
they
consider
not
why
they
doe
so
;
as
though
they
thought
God
were
pleased
with
such
halfe
seruice
as
they
vse
,
much
like
to
Saul
who
was
forward
to
sacrifice
,
thinking
God
to
be
highly
pleased
therewith
:
but
as
for
the
obeying
the
commandement
of
God
in
destroying
the
Amalekites
,
he
was
farre
from
it
,
he
did
it
by
halues
,
so
that
the
Prophet
Samuel
was
faine
to
say
to
him
,
Hath
God
as
great
1.
Sam.
15.
22.
pleasure
in
burnt
sacrifice
,
as
that
his
voice
should
be
obeyed
?
Behold
,
to
obey
is
better
then
sacrifice
;
and
to
hearken
is
better
then
the
fat
of
rams
.
So
to
make
a
shew
of
much
forwardnesse
,
and
to
haue
no
heart
nor
readinesse
to
doe
as
men
pretend
;
and
to
say
,
Lord
,
Lord
,
and
not
to
bee
willing
to
doe
his
will
,
is
abomination
Matth.
7.
21.
Psalm
.
50.
16.
Psalm
.
51.
6.
Deut.
5.
29.
to
the
Lord
.
For
he
loueth
truth
in
the
inward
parts
:
he
saith
,
Oh
that
there
were
an
hart
in
this
people
,
to
keepe
all
my
commandements
alwaies
,
that
it
might
goe
well
with
them
.
God
cannot
abide
that
men
should
shew
more
then
is
in
them
;
which
also
his
seruant
Paul
abhorred
to
doe
,
as
we
reade
in
that
place
to
the
Corinthians
,
saying
:
I
would
haue
none
thinke
otherwise
of
me
2.
Cor.
10.
6.
then
they
see
in
me
.
Thus
we
see
,
what
vse
we
ought
to
make
of
this
example
of
Iudah
,
that
is
,
to
giue
God
this
honour
,
that
as
wee
pray
and
resort
to
him
to
know
his
will
,
so
we
be
as
ready
to
indeuour
to
doe
it
;
and
to
seeke
to
be
faithfull
and
true
seruants
vnto
him
,
rather
then
to
be
so
accounted
,
for
it
shall
otherwise
be
little
to
our
comfort
.
This
of
Iudahs
obeying
,
now
let
vs
see
what
the
Lord
did
to
him
.
We
haue
heard
of
the
promise
made
to
them
by
God
of
subduing
the
Canaanites
;
now
it
is
shewed
how
he
performed
it
,
in
this
,
that
the
men
of
Iudah
Doct.
2.
slew
10000.
men
of
them
,
&
of
another
people
that
ioyned
with
them
,
namely
,
the
Perezites
,
which
were
also
of
the
7.
cursed
nations
.
(
And
heere
this
victorie
is
briefly
set
down
,
but
the
maner
how
it
was
gotten
,
is
more
at
large
laid
forth
in
the
verses
following
)
.
The
rest
of
them
(
seeing
their
armie
was
very
great
)
it
is
to
be
thought
,
fled
away
,
out
of
whom
their
King
was
taken
and
caught
.
By
this
the
Lords
keeping
of
promise
with
Iudah
,
we
see
it
prooued
,
which
was
before
affirmed
,
that
God
hauing
spoke
the
word
once
,
it
is
as
much
as
if
hee
had
done
the
deed
,
his
word
and
deed
are
both
one
.
Which
,
in
so
great
matters
especially
as
he
promiseth
,
is
worthie
to
be
regarded
.
For
we
may
say
now
of
our selues
,
as
the
Prophet
said
of
former
times
;
Our
fathers
hoped
in
him
,
and
were
not
disappointed
:
they
put
their
trust
in
Psalm
.
22.
5.
him
,
and
were
not
confounded
.
This
,
when
wee
see
how
hardly
it
is
found
in
men
to
keepe
their
promise
,
and
that
they
cannot
bee
trusted
of
their
word
,
though
they
promise
;
yea
,
and
bind
it
with
an
oath
,
no
,
though
they
be
depended
on
in
waightie
cases
;
this
(
I
say
)
should
make
vs
to
thinke
our
estate
twice
happie
,
who
may
be
allowed
to
rest
and
put
our
affiance
in
God
,
without
feare
of
being
disappointed
in
the
greatest
matters
.
For
if
wee
can
but
wait
patiently
,
wee
may
bee
sure
it
shall
come
to
passe
which
he
hath
promised
;
yea
,
till
heauen
and
earth
perish
,
one
iot
or
tittle
Matth.
5.
17.
of
that
which
he
hath
spoken
,
shall
not
faile
,
but
be
fulfilled
.
What
comfort
ought
this
to
bring
to
all
beleeuing
Christians
,
who
haue
promises
made
them
by
him
of
temporary
deliuerances
,
and
benefits
,
and
of
eternall
happinesse
?
Oh
what
were
wanting
here
,
if
there
were
faith
to
beleeue
them
?
Note
.
Besides
,
whereas
it
is
one
of
the
greatest
griefes
of
Gods
people
to
see
vile
Psal.
73.
13.
men
prosper
in
their
wickednesse
,
and
to
flourish
as
the
greene
bay
tree
,
and
to
haue
more
pleasure
,
honor
,
and
wealth
,
then
they
could
looke
for
,
whereby
they
seeme
to
men
,
to
be
here
placed
in
an
immortalitie
;
yet
seeing
it
is
Psal.
1.
last
.
certaine
they
shall
come
to
naught
,
and
to
destruction
,
who
abide
in
that
estate
,
2.
Pet.
3.
9.
Heb.
10.
for
the
mouth
of
the
Lord
hath
spoken
it
,
what
patience
and
contentment
should
this
bee
to
the
faithfull
,
to
remaine
constant
in
their
hope
and
well
doing
,
though
they
haue
many
discouragements
?
and
to
wait
with
patience
a
little
while
,
seeing
he
that
will
come
,
will
come
,
and
not
tarrie
.
But
this
point
is
often
taught
,
therefore
it
shall
suffice
to
haue
said
this
of
it
:
only
applie
wee
this
truth
to
the
bad
in
Gods
threatnings
,
as
the
promise
hath
been
applied
to
the
beleeuers
,
that
if
he
threaten
them
,
and
they
stand
it
out
with
him
,
he
will
surely
pay
them
home
,
as
he
dealt
with
Nebuchadnezzar
Dan.
4.
31.
32.
and
others
.
Now
for
Gods
deliuering
the
Canaanites
into
their
hands
,
wee
must
Doct.
3.
know
,
that
this
was
done
without
all
iniustice
and
seuerity
,
(
which
some
wil
be
ready
enough
to
thinke
otherwise
of
)
though
there
be
no
mention
here
made
of
their
desertes
and
transgressions
:
but
it
is
manifest
in
the
Scriptures
,
that
they
were
most
grieuous
.
And
that
appeares
by
the
Lords
owne
words
in
the
booke
of
Genesis
:
where
,
when
hee
would
shew
a
reason
,
why
hee
would
hold
the
posteritie
of
Abraham
so
long
a
season
in
Egypt
,
before
they
came
into
the
land
of
promise
,
he
makes
it
to
be
this
,
namely
,
for
that
the
sins
of
the
Canaanites
were
not
then
come
to
the
ful
,
which
time
then
was
not
,
but
now
Genes.
25.
16.
was
fulfilled
and
come
to
passe
,
and
therefore
they
were
now
iustly
punished
;
Abrahams
seed
being
long
before
this
,
brought
out
of
the
Egyptian
bondage
.
Now
as
the
sinne
of
the
Canaanites
was
growne
ripe
and
knowne
to
God
to
be
come
a
great
height
,
though
it
be
not
here
set
downe
;
(
yea
,
though
it
be
not
manifest
to
all
that
read
the
storie
)
and
yet
cleare
enough
,
as
I
haue
said
,
and
therefore
they
suffered
and
were
punished
most
iustly
:
so
we
that
heare
this
must
be
perswaded
,
that
God
dealeth
most
righteously
in
all
his
visitations
and
iudgements
,
though
men
do
not
alwaies
see
the
cause
.
Which
we
haue
great
need
well
to
learne
;
seeing
we
are
readie
with
Cain
to
Genes.
4.
13.
to
charge
God
with
rigour
and
hard
dealing
,
by
the
smallest
occasion
,
when
(
yet
)
we
neither
haue
argument
to
vphold
vs
,
and
we
might
haue
learned
of
Iob
,
that
there
is
no
disputing
with
God
;
(
and
if
he
gaue
vs
nothing
at
all
,
yet
he
Iob
9.
3.
should
owe
vs
nothing
,
we
are
indebted
to
him
for
all
that
we
haue
.
)
This
Dauid
confessed
,
when
the
Lord
corrected
him
:
and
whereas
he
Psalm
.
51.
6.
might
haue
been
thought
to
haue
dealt
too
hardly
with
him
,
reproouing
him
so
sharpely
,
and
sending
so
heauie
a
message
to
him
,
as
he
did
by
the
Prophet
Nathan
,
yet
Dauid
himselfe
confesseth
his
fault
to
haue
been
so
heinous
,
2.
Sam.
12.
7.
&c.
and
his
sinne
so
great
,
that
God
did
shew
mercie
in
correcting
him
,
rather
then
seueritie
;
and
added
this
,
that
hee
should
alwaies
be
iustified
,
and
Psalm
.
51.
4.
found
righteous
,
howsoeuer
men
should
iudge
of
him
.
This
,
though
men
dare
not
in
words
denie
,
if
they
should
be
asked
what
their
opinion
is
,
concerning
it
:
yet
when
God
taketh
them
seuerally
in
hand
,
and
that
his
rods
be
vpon
themselues
,
rare
are
they
,
that
shall
then
be
of
that
mind
,
and
so
confesse
Note
.
to
him
,
or
before
men
,
especially
if
their
afflictions
bee
long
,
or
smarty
,
that
yet
the
Lord
is
iust
,
&
his
dealings
are
righteous
:
but
rather
they
crie
out
impatiently
,
that
they
are
handled
as
no
other
men
be
,
and
that
they
would
they
had
any
other
affliction
vpon
them
in
stead
of
that
which
they
suffer
.
And
if
they
be
exhorted
to
patience
,
they
ask
with
the
wicked
king
Iehoram
,
how
can
they
attend
on
God
any
longer
,
in
their
so
great
calamities
;
whereas
he
hauing
2.
King
.
6.
33.
a
mercifull
respect
of
vs
,
regardeth
,
what
wee
are
fit
to
beare
,
and
moderateth
his
chastisements
accordingly
,
and
promising
that
he
will
lay
no
more
1.
Cor.
10.
13.
on
vs
then
he
will
make
vs
able
to
goe
vnder
;
it
is
(
most
certainly
)
our
great
sin
,
when
we
labor
not
to
containe
our selues
meekly
,
and
to
see
so
much
amisse
(
as
ful
easily
we
may
)
in
our
euill
hearts
and
liues
,
as
that
we
may
say
alwaies
in
his
sorest
correcting
of
vs
,
the
Lord
is
righteous
,
and
euer
to
bee
praised
.
Secondly
,
this
should
teach
vs
,
not
to
take
part
with
the
wicked
,
in
moning
and
pitying
them
for
that
he
so
pursueth
them
,
when
wee
see
the
hand
of
God
vpon
them
,
but
rather
iustifie
God
,
nay
,
giue
thanks
vnto
him
for
his
iust
dealing
with
them
:
and
although
we
wish
their
saluation
,
yet
wee
may
reioyce
in
their
punishment
,
euen
as
mourne
for
their
impunity
,
when
they
prouoke
them
.
Especially
if
we
know
them
enemies
to
the
Church
,
seeing
then
we
iudge
not
before
the
time
,
and
wee
know
it
is
iust
with
God
to
render
2.
Thes.
1.
6.
tribulation
to
all
that
haue
troubled
his
:
but
when
the
estate
of
the
afflicted
is
vnknowne
to
vs
,
although
we
may
be
assured
that
God
is
iust
,
yet
wee
must
not
condemne
them
,
but
leaue
him
to
God
.
Now
to
speake
a
little
of
the
Canaanites
,
because
they
escaped
long
,
being
Doct.
4.
so
great
offenders
,
yet
in
that
they
were
met
withall
at
last
,
it
teacheth
vs
;
that
as
God
will
not
alwaies
suffer
his
rods
to
lie
on
the
backe
of
the
righteous
,
so
neither
Psal.
125.
3.
will
he
suffer
the
wicked
to
escape
and
goe
vnpunished
,
but
he
will
bee
reuenged
on
them
in
his
due
time
,
yea
and
that
quickly
,
whereas
they
(
yet
)
Luk.
18.
8.
thinke
the
cleane
contrary
,
and
imagine
,
that
if
they
bee
not
punished
as
soone
as
they
haue
trespassed
,
they
shall
neuer
come
to
any
reckoning
;
and
therefore
they
merrily
promise
themselues
,
and
say
,
Doubtlesse
the
bitternesse
1.
Sam.
15.
32.
of
death
is
passed
,
and
thinke
that
God
will
neither
doe
euill
nor
good
:
Nay
,
they
begin
to
applaud
themselues
in
their
wicked
doings
,
as
wee
may
see
in
the
Psalme
:
where
the
Lord
himselfe
chargeth
them
for
it
.
Psal.
50.
21.
Therefore
this
and
the
like
Scripture
commeth
in
fit
season
to
be
vrged
vpon
all
such
,
that
though
they
cry
,
peace
,
peace
,
and
cast
the
remembrance
of
1.
Thes.
5.
3.
punishment
behind
their
backes
,
yet
God
will
set
it
before
their
faces
,
yea
and
make
them
smart
,
as
if
they
were
stung
with
adders
and
hornets
;
their
sinne
will
most
certainely
finde
them
out
.
Haman
,
after
all
his
cruelty
and
Ester
.
7.
10.
malice
,
was
powred
out
against
Gods
people
with
great
ioy
,
notwithstanding
also
the
Kings
countenancing
and
backing
of
him
therein
,
had
yet
a
snare
set
for
him
at
a
sumptuous
banquet
,
and
by
the
prayers
of
the
faithfull
,
receiued
iust
punishment
for
his
doings
,
when
he
little
looked
for
any
such
matter
.
Iezabell
being
suffered
to
goe
forward
in
her
murthers
,
and
spirituall
whoredomes
along
time
,
not
sparing
the
Lords
faithfull
Prophet
Elias
,
but
2.
King
.
9.
30.
31.
&c.
threatned
death
to
him
also
,
when
she
was
in
the
middest
of
her
pride
,
braying
boldly
against
the
Lords
auenger
Iehu
,
comming
to
doe
execution
vpon
her
,
was
cast
downe
out
at
the
window
by
her
owne
Eunuches
in
great
disgrace
;
her
braines
being
squashed
against
the
stones
,
till
she
was
made
dogges
meate
and
doung
,
for
all
her
former
glory
.
The
same
I
might
say
of
infinite
other
who
scorned
to
heare
of
any
thing
,
or
iudgement
to
be
comming
against
them
;
who
yet
were
made
as
vnlike
Luk.
12.
20.
to
the
persons
they
were
before
in
their
iollitie
,
as
if
they
had
neuer
bin
they
,
(
as
the
rich
man
in
the
Gospell
,
and
the
Epicure
)
euen
as
if
one
should
see
a
Luk.
16.
22.
23.
goodly
palace
with
all
the
rich
furniture
thereof
,
to
be
burned
vnto
ashes
.
A
Simile
.
But
alas
,
what
is
our
speaking
of
such
things
to
a
new
generation
,
risen
vp
after
them
,
as
farre
gone
as
they
in
their
iniquities
,
yea
adding
to
them
also
other
sinnes
both
strange
and
fearefull
:
Are
any
made
wise
by
former
examples
,
though
they
come
not
short
of
them
in
their
abominations
?
(
that
I
say
no
more
)
but
they
haue
one
thing
or
other
to
wash
away
the
remembrance
of
such
workes
of
God
,
or
to
tush
at
them
who
tell
them
that
they
shall
be
like
them
in
their
punishments
.
And
if
they
bee
scared
at
any
time
with
feare
of
Gods
iudgements
it
is
with
them
,
but
as
it
is
with
theeues
,
when
there
is
hue
and
crie
after
them
,
then
they
giue
in
,
but
if
it
bee
past
,
they
peepe
out
of
their
holes
,
and
fall
to
their
trade
a
fresh
,
til
they
be
found
out
and
taken
:
and
so
doe
these
.
But
I
will
turne
away
from
this
kinde
of
people
,
as
fearing
that
I
doe
but
lose
my
labour
about
them
,
I
will
bestow
my
words
where
I
haue
more
hope
to
preuaile
,
and
doe
good
by
them
.
I
am
not
ignorant
that
right
worthy
and
good
Christians
doe
sometime
fall
into
this
disease
;
and
are
rocked
a
sleepe
with
them
before
mentioned
,
in
some
particular
falles
:
that
when
they
haue
found
sweetnes
in
some
baites
of
sinne
,
and
haue
so
farre
forgot
themselues
,
that
they
are
snared
by
the
deceitfulnes
thereof
,
they
haue
begun
to
thinke
that
it
is
good
being
for
them
there
,
and
to
continue
still
in
so
doing
,
and
they
are
loath
to
be
diseased
,
they
loue
not
to
thinke
for
the
time
(
behold
to
what
point
the
best
may
easily
be
brought
)
that
God
will
come
against
them
for
their
so
being
disguised
.
This
is
more
then
with
the
fiue
Matth.
25.
5.
wise
virgins
to
begin
to
nodde
;
nay
it
is
with
the
Church
in
the
Canticles
,
Cant.
5.
1.
to
fall
a
sleepe
:
doubtlesse
,
this
is
as
dangerous
an
estate
for
godly
Christians
,
as
it
is
vnbeseeming
them
.
But
what
of
this
some
(
perhaps
)
will
say
?
what
doth
the
punishment
of
the
Canaanites
concerne
these
?
I
answere
,
it
concernes
them
very
much
.
For
though
they
are
not
seated
nor
saped
in
sinne
as
they
,
and
their
like
,
of
whom
I
haue
spoken
already
:
and
therefore
are
not
in
danger
to
be
punished
like
to
them
,
yet
is
their
sinne
great
,
for
that
they
haue
bin
tenderly
regarded
of
the
Lord
,
and
haue
set
this
loue
more
sweet
then
the
hony
combe
;
and
haue
been
aduanced
to
honour
,
(
greater
then
Princes
)
to
be
sonnes
and
daughters
,
to
the
Lord
almighty
,
yea
and
they
haue
sworne
with
Dauid
,
and
Psal.
109.
106.
therefore
should
performe
it
,
to
keepe
his
righteous
iudgements
:
now
then
,
for
them
to
looke
backe
onely
to
Sodome
,
and
to
giue
place
to
their
euill
lusts
,
but
so
farre
,
as
to
take
liking
of
,
and
please
themselues
in
any
vnfruitfull
workes
of
darkenes
,
so
as
they
could
be
content
still
to
solace
themselues
therein
,
it
is
in
them
periury
;
against
God
treachery
,
and
in
itselfe
,
sinne
,
for
such
persons
to
commit
,
most
fearefull
and
horrible
.
And
if
they
espie
it
not
betimes
,
which
they
ought
to
haue
preuented
and
shunned
at
the
first
entrance
into
it
,
God
will
rouse
them
out
of
it
to
their
Note
.
cost
,
with
terror
and
abashment
,
especially
if
they
haue
fallen
so
oftentimes
,
and
haue
experience
,
what
woe
it
hath
brought
them
in
times
past
before
they
could
rise
vp
againe
:
and
in
what
a
torment
and
hell
they
lay
,
before
they
could
returne
.
And
yet
I
would
haue
no
man
take
me
thus
,
as
though
I
thought
,
that
a
man
truly
conuerted
to
God
,
can
alwaies
be
in
one
,
and
the
same
state
of
libertie
to
serue
God
,
or
holde
the
same
measure
of
grace
at
all
times
,
or
as
though
he
might
not
possibly
,
yea
easily
,
through
his
euill
Note
.
Rom.
7.
19.
heart
,
(
which
in
great
part
remaineth
lusting
after
euill
,
and
rebellious
against
God
)
as
though
he
might
not
(
I
say
)
be
easily
carried
after
the
euill
,
Psal.
30.
6.
7.
which
at
an
other
time
he
wholly
abhorreth
,
and
hath
victory
ouer
.
I
doe
not
deny
but
this
may
be
,
and
is
with
the
best
;
but
to
nourish
these
ill
desires
,
and
to
delight
in
them
,
and
so
to
be
in
danger
to
commit
the
sinne
,
which
hath
drawen
the
heart
to
bee
made
drunken
with
it
,
whether
it
be
whoredome
,
reuenge
;
vniust
dealing
,
&c.
(
for
so
it
may
come
to
passe
)
this
I
say
,
changeth
his
sweet
life
into
sowernes
,
and
(
to
shew
the
danger
of
such
boldnes
further
)
it
doth
vtterly
disguise
him
;
and
make
him
and
his
profession
rediculus
.
And
to
let
him
see
what
this
will
grow
to
,
hee
may
further
vnderstand
that
God
dealeth
with
such
,
after
this
manner
;
that
first
,
he
suffereth
them
to
be
vnsetled
in
their
course
,
so
that
they
serue
God
awkly
and
vntowardly
,
(
as
he
goeth
to
worke
,
that
vseth
dull
edged
instruments
)
they
cannot
pray
,
nor
walke
roundly
and
cheerefully
in
their
calling
,
but
are
full
of
vnquietnes
,
with
much
grudge
of
conscience
,
and
a
very
tast
of
hell
,
which
to
continue
many
houres
,
or
dayes
,
is
yet
an
heauier
burden
,
and
greater
bondage
.
Note
.
And
yet
if
they
relent
not
,
when
they
be
vnsetled
,
and
when
they
see
themselues
thus
far
out
of
the
way
of
godlines
;
a
greater
danger
is
like
to
follow
,
that
is
,
that
they
shall
be
hardened
,
and
so
,
farre
from
repentance
,
and
then
they
fall
from
euill
to
worse
,
till
they
breaking
into
other
open
offences
bee
met
withall
and
requited
,
with
sundry
open
and
shamefull
punishments
.
This
is
the
Lords
manner
of
dealing
with
his
owne
,
euen
as
he
dealeth
with
the
vngodly
,
first
to
warne
them
secretly
by
the
accusation
of
their
conscience
:
and
if
that
doe
them
no
good
to
call
them
backe
;
then
he
casteth
them
into
bodily
or
visible
iudgement
.
And
so
the
bestende
they
haue
of
Rom.
6.
21.
their
bad
doings
,
is
to
goe
backe
with
shame
and
sorrow
,
whereas
they
might
haue
shunned
both
,
and
haue
liued
in
peace
and
with
comfort
.
Which
being
duly
considered
,
hath
made
mee
oft
to
maruell
,
that
men
Ier.
31.
18.
19.
whom
I
know
to
be
very
carelesse
,
can
yet
bee
so
quiet
.
Me
thinks
where
much
sinne
is
committed
,
and
such
as
the
persons
cannot
be
ignorant
of
it
,
when
they
haue
done
it
,
they
should
not
put
it
vp
so
cleanely
,
and
sleepe
vpon
it
so
easily
,
but
that
it
ought
to
trouble
them
,
euen
as
the
stomacke
ouercharged
,
seeketh
to
be
vnburdened
.
So
(
I
say
)
I
thinke
they
should
haue
but
Note
.
small
peace
within
,
when
so
much
may
bee
seene
to
bee
amisse
without
;
for
let
them
set
as
faire
a
face
on
their
bad
doings
,
as
they
can
;
yet
can
they
not
be
the
whole
men
that
they
goe
for
,
and
God
wil
not
be
mocked
,
they
must
cast
vp
their
vnsauorie
gorge
,
and
clense
their
harts
and
hands
from
euill
before
Iames
4.
8.
God
will
accept
,
and
take
knowledge
of
them
for
his
.
For
if
the
conscience
,
being
tender
,
and
like
the
apple
of
the
eie
,
can
suffer
no
violence
;
how
can
they
loade
it
with
so
great
a
burden
of
knowne
sinnes
,
but
they
must
needs
cause
it
to
cry
out
,
if
they
doe
not
with
true
repentance
seeke
to
God
for
mercie
to
ease
it
?
For
a
penitent
soule
cannot
feele
the
least
violence
to
be
offered
to
the
conscience
by
sinne
committed
,
but
it
crieth
out
to
be
cured
;
and
therefore
,
they
who
giue
greater
cause
,
cannot
bee
in
good
case
,
when
they
set
it
light
,
hauing
so
sore
offended
.
And
thus
much
by
occasion
of
the
Canaanites
sinne
:
It
followeth
.
THE
THIRD
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
5.
And
they
found
Adonibezek
in
Bezek
:
and
they
fought
against
him
,
and
slew
the
Canaanites
and
the
Perezites
.
VERS.
6.
And
Adonibezek
fled
,
and
they
pursued
after
him
,
and
and
caught
him
,
cut
off
the
thumbes
of
his
hands
and
of
his
feet
.
VERS.
7.
And
Adonibezek
said
,
Seuenty
Kings
hauing
the
thumbes
of
their
hands
,
and
of
their
feete
cut
off
,
gathered
[
bread
]
vnder
my
table
:
as
I
haue
done
,
so
God
hath
rewarded
me
.
So
they
brought
him
to
Ierusalem
,
and
there
he
died
.
TO
make
entrance
into
these
verses
which
I
haue
read
,
yee
haue
The
sense
.
heard
how
God
gaue
victorie
:
now
it
is
shewed
more
particularly
,
how
the
victorie
before
mentioned
,
was
gotten
,
the
place
being
set
downe
where
the
battel
was
fought
,
that
is
,
in
Bezek
:
and
the
King
of
the
people
is
mentioned
,
who
was
Adonibezek
,
who
fled
in
the
battell
,
as
being
too
weake
,
but
was
taken
,
and
handled
,
as
is
set
downe
in
the
text
,
to
wit
,
hee
had
the
thumbes
of
his
hands
and
feete
cut
off
.
Whether
the
men
of
Iuda
knew
that
he
had
so
dealt
with
other
,
or
no
,
or
whether
the
Lord
directed
them
so
to
doe
,
without
knowing
any
such
thing
,
it
is
not
expressed
,
but
he
himselfe
confessed
that
hee
had
done
so
to
others
,
and
that
God
had
requited
him
with
the
like
.
That
which
was
said
of
the
Canaanites
punishment
,
that
it
was
inflicted
vpon
them
when
their
sin
was
growne
ripe
,
may
as
truly
be
said
of
their
King
,
as
by
his
owne
confession
may
be
gathered
:
but
hauing
spoken
of
that
point
alreadie
,
I
omit
to
say
any
more
of
it
.
But
seeing
this
Adonibezek
,
being
taken
as
he
fled
,
had
his
thumbs
cut
off
,
Vers.
5.
Doct.
as
he
had
cut
off
others
before
;
out
of
these
verses
let
vs
first
note
this
,
that
God
measures
out
to
men
,
euen
as
they
measure
and
mete
to
others
:
according
to
the
words
of
our
Sauiour
,
With
what
measure
ye
mete
,
shall
bee
measured
Matth.
7.
1.
out
to
you
againe
.
So
that
,
as
we
haue
done
to
other
,
so
shall
we
be
dealt
with
.
The
Lord
confirmes
this
truth
,
where
he
saith
,
He
that
sheddeth
mans
blood
,
by
Genes.
9.
6.
man
shall
his
blood
be
shed
.
Which
was
rightly
verified
in
Haman
,
and
that
in
many
points
:
For
first
,
as
he
accused
Gods
people
vniustly
,
so
he
was
charged
,
and
that
by
the
King
himselfe
,
where
yet
he
was
not
guilty
:
and
he
was
Note
.
condemned
without
solemne
iudgement
,
seeing
he
had
done
so
to
others
;
and
when
he
was
handled
most
reprochfully
and
adiudged
to
most
shamefull
punishment
,
yet
there
was
none
that
pitied
him
:
(
a
wonderfull
thing
to
be
spoken
of
one
,
that
had
been
in
so
great
fauor
with
the
King
)
and
why
this
?
euen
because
he
had
been
pitilesse
towards
other
,
that
it
might
be
verified
which
was
then
true
,
and
afterward
written
,
Iudgement
shall
bee
mercilesse
Iames
2.
13.
to
him
that
sheweth
no
mercy
.
Why
was
he
hanged
,
and
that
vpon
the
gallows
,
that
he
had
set
vp
for
godly
Mordecay
?
I
say
stil
,
euen
that
the
scripture
might
be
fulfilled
euery
way
,
that
as
he
had
done
,
so
it
might
be
done
to
him
again
:
Ester
.
7.
10.
for
in
that
hee
purposed
to
doe
it
,
it
was
done
alreadie
in
Gods
account
.
Now
that
wee
may
bring
this
neerer
to
our selues
;
many
among
vs
complaine
,
how
they
be
wronged
in
their
dealings
with
men
;
they
are
euill
spoken
of
,
slandred
,
railed
vpon
,
(
they
say
)
and
many
other
waies
abused
.
And
they
thinke
they
receiue
very
hard
measure
at
mens
hands
hereby
;
they
maruell
at
it
,
and
complaine
,
that
none
are
vsed
as
they
be
:
but
what
blindnes
Note
.
is
it
,
that
couereth
there
eies
?
For
doe
not
all
that
liue
with
them
,
know
,
at
least
,
their
owne
consciences
can
tell
them
,
that
they
haue
dealt
euen
so
with
other
,
and
thereby
haue
giuen
cause
to
be
so
dealt
withall
,
againe
?
But
oh
blind
selfe-loue
,
that
cannot
see
that
,
which
all
other
doe
see
I
meane
,
which
thinkes
that
tolerable
in
ones
selfe
,
which
yet
hee
accuseth
and
condemneth
in
another
,
and
seeth
not
the
iust
iudgement
of
God
vpon
himselfe
by
other
mens
wronging
him
,
which
hee
himselfe
by
his
iust
des●●ts
,
hath
brought
vpon
his
owne
head
.
Hereof
it
is
,
that
if
we
thus
tell
them
,
(
which
is
the
very
truth
)
that
their
sinne
hath
found
them
out
,
they
haue
no
eares
to
heare
vs
:
and
if
we
waroe
the
like
offenders
,
before
their
punishment
commeth
,
that
God
wil
after
the
same
manner
be
auenged
of
them
,
yet
they
will
not
beleeue
vs
,
till
hee
visit
them
in
some
such
heauie
manner
indeed
,
and
then
(
with
Iosephs
brethren
)
they
begin
to
say
:
We
remember
our
sinne
this
day
,
that
euen
as
other
haue
done
Genes.
42.
21.
to
vs
,
so
wee
haue
done
to
other
before
:
and
as
this
cruell
King
Adonibezek
sayd
here
,
Seuentie
Kings
thumbs
,
haue
I
cut
off
,
&c:
as
I
haue
done
;
so
God
hath
Note
.
rewarded
me
.
And
this
men
shall
come
to
either
in
Gods
fauour
,
to
their
amendment
,
or
in
his
displeasure
to
their
hardning
,
and
confusion
.
And
therfore
it
were
wisedome
to
confesse
it
in
time
,
while
wee
may
bee
taught
and
told
of
it
:
for
all
mens
consciences
will
crie
out
to
them
that
it
is
true
,
that
they
haue
by
word
or
deed
iniuried
other
,
before
they
haue
receiued
such
measure
themselues
:
but
if
they
had
not
in
that
kind
,
and
particular
manner
offended
,
yet
they
are
sure
,
they
haue
done
it
,
some
other
way
;
so
that
they
haue
iust
cause
,
if
they
wel
waigh
it
,
and
looke
to
Gods
hand
therein
to
beare
all
such
indignities
(
as
they
count
them
)
as
are
offered
them
,
both
with
meekenesse
and
contentedly
.
And
were
it
not
that
God
dealt
thus
with
men
,
they
would
neuer
acknowledge
nor
dislike
the
sinne
which
they
are
guiltie
of
:
but
suffer
it
to
lie
secret
in
them
,
and
worke
them
a
mischiefe
.
Whereas
yet
it
being
ferreted
out
by
such
iudgements
of
God
,
they
cannot
but
confesse
it
,
especially
when
they
bee
in
any
great
feare
,
and
danger
of
death
.
And
for
vs
who
are
now
warned
,
if
wee
haue
had
our
part
in
this
sin
,
that
with
the
common
sort
wee
haue
smitten
others
with
our
tongue
,
or
wronged
,
or
intended
euill
any
way
against
them
,
learne
wee
with
great
regard
,
to
put
a
speedy
end
thereto
by
repentance
;
lest
God
awake
and
preuent
vs
by
some
such
like
iudgement
againe
,
as
we
haue
caused
to
other
,
and
to
this
end
put
wee
these
two
lessons
in
practise
,
neither
in
heart
,
word
or
deed
,
offer
we
any
hard
or
vnequall
measure
to
any
man
:
and
if
any
offer
it
Rom.
12.
21
.
to
vs
,
if
it
be
possible
,
that
it
may
be
without
our
great
hurt
,
let
vs
quietly
and
meekely
passe
by
it
,
and
make
no
great
matter
of
it
,
for
the
time
shall
come
wherein
we
shall
wish
wee
had
done
so
,
and
not
haue
laid
that
so
neere
our
heart
,
which
might
more
easily
haue
been
passed
by
of
vs
.
But
in
saying
,
God
hath
rewarded
him
,
it
is
to
be
noted
,
that
he
an
heathen
Vers.
7.
Doct.
Idolater
,
could
see
so
farre
,
as
to
ascribe
to
God
his
affliction
.
Whereby
we
may
see
,
that
very
bad
men
doe
acknowledge
God
to
be
the
striker
and
punisher
of
them
.
But
where
should
he
learne
it
?
for
though
it
did
him
no
good
,
to
acknowledge
it
,
yet
it
is
that
,
which
many
who
haue
been
baptized
,
doe
not
come
to
,
but
curse
and
ban
,
rage
and
fret
in
their
afflictions
,
crying
out
of
their
ill
fortune
,
as
they
call
it
,
so
farre
are
they
from
resting
in
the
iustice
of
God
,
and
to
say
,
hee
hath
done
righteously
.
Also
as
they
ascribe
to
chance
and
fortune
their
calamities
,
so
doe
they
runne
for
helpe
to
Witches
and
Sorcerers
,
when
they
be
oppressed
with
them
,
which
is
greatly
to
the
conuicting
of
them
.
For
why
should
not
they
much
more
see
the
hand
of
God
when
they
are
visited
:
if
Heathens
haue
seene
so
farre
,
as
to
ascribe
to
God
their
troubles
,
and
to
confesse
their
sinne
,
as
this
Adonibezek
did
here
.
This
not
onely
checketh
such
as
I
haue
mentioned
,
but
laieth
hard
to
their
Psalm
.
95.
20.
charge
also
,
that
make
some
shew
of
goodnesse
,
who
yet
doe
harden
their
hearts
vnder
their
afflictions
,
and
will
not
know
Gods
waies
,
though
they
see
well
enough
that
they
suffer
for
their
euill
deeds
,
neither
will
relent
,
nor
feare
his
iudgements
,
though
they
cannot
deny
,
that
they
are
due
to
them
for
their
deierts
.
More
particularly
,
such
as
this
Heathen
King
was
,
shall
rise
in
iudgement
against
such
professors
,
as
will
not
see
their
crueltie
,
vnmercifulnesse
,
their
vncleannesse
,
which
they
nourish
in
themselues
;
their
oppressions
also
and
iniuries
they
doe
to
their
neighbours
,
though
they
bee
most
clearely
laid
before
them
.
When
yet
Pharaoh
and
other
such
,
haue
(
especially
when
Gods
hand
was
heauie
vpon
them
)
acknowledged
that
the
Lord
had
done
it
.
For
euen
the
Exod.
9.
27.
wickedest
mans
owne
conscience
sometimes
accuseth
him
,
that
hee
doth
euil
:
and
ought
not
these
much
more
,
we
haue
farre
greater
light
;
to
tremble
when
they
haue
so
grossely
offended
,
&
say
,
Against
thee
,
against
thee
(
O
Lord
)
we
haue
done
this
euill
?
And
especially
;
when
they
know
what
danger
they
be
in
thereby
,
and
what
heauie
plagues
hang
ouer
their
heads
for
the
same
.
Although
such
must
goe
further
then
so
,
euen
to
tell
it
to
themselues
,
that
God
will
not
be
at
one
with
them
,
vnlesse
they
acknowledge
their
faults
also
,
and
submit
themselues
to
him
,
as
his
word
teacheth
,
howsoeuer
it
shall
please
him
to
correct
them
;
and
withall
,
to
resolue
,
in
all
conditions
of
their
liues
whatsoeuer
,
to
indeuour
,
and
be
readie
to
obey
him
.
Also
this
should
teach
vs
,
when
we
receiue
indignities
at
mens
hands
,
yet
Doct.
2.
2.
Sam.
16.
10.
to
looke
to
God
,
who
set
them
a
work
against
vs
,
as
Dauid
said
of
Shemei
,
and
not
as
the
dog
doth
,
to
catch
the
stone
,
and
leaue
the
smiter
.
And
though
they
haue
wronged
vs
willingly
,
yet
if
wee
considered
,
that
the
Lord
did
it
,
we
should
the
lesse
be
mooued
or
offended
with
the
instrument
:
whereas
we
on
the
other
side
,
beate
our
braines
,
and
straine
our selues
,
al
that
we
can
,
to
pursue
them
,
and
seeke
to
be
reuenged
on
them
,
whom
yet
the
Lord
will
sufficiently
punish
for
the
wrong
they
haue
done
.
For
example
,
wee
are
so
out
of
quiet
for
a
word
spoken
against
vs
,
as
if
it
were
treason
.
when
in
the
meane
while
,
we
doe
not
once
thinke
,
how
we
haue
prouoked
the
Lord
,
to
stirre
vp
such
ill
persons
against
vs
.
Adonibezek
(
we
see
here
)
would
not
asscribe
it
to
the
Israelites
,
but
saith
,
it
was
God
that
did
thus
vnto
him
.
Furthermore
here
,
by
this
that
we
heare
his
crueltie
,
thus
laid
out
by
his
Doct.
3.
owne
mouth
,
that
he
had
played
the
tyrant
against
many
,
and
those
no
meaner
persons
then
Kings
,
to
cut
off
the
thumbs
of
their
hands
and
feete
,
and
not
to
some
few
of
them
,
but
euen
seuentie
persons
;
wee
see
what
a
raging
furie
this
vice
of
crueltie
is
,
and
to
what
depth
of
euil
it
carrieth
men
,
that
do
not
wisely
consider
the
foulenesse
and
shamefulnesse
of
it
.
For
whereas
one
man
should
be
sociable
with
another
,
yea
with
strangers
,
if
occasion
be
offered
,
(
seeing
euery
one
is
our
neighbour
,
)
this
crueltie
cutteth
of
all
fellowship
,
Luk.
10.
37.
nay
all
libertie
of
inioying
such
benefits
of
peace
,
goods
,
or
the
like
.
So
that
the
cruel
man
is
farre
worse
then
the
thiefe
,
who
(
yet
)
is
odious
,
and
driuen
from
habitation
with
men
in
their
free
dwelling
houses
,
into
a
loathsome
prison
among
brutish
companions
.
For
he
,
vnlesse
he
be
cruell
also
,
is
content
to
take
a
share
in
his
goods
,
whom
he
robbeth
;
but
the
cruell
man
is
not
content
with
a
share
,
but
if
his
might
be
sutable
to
his
mind
,
he
will
haue
all
,
at
one
time
or
other
,
that
is
his
whom
he
pursueth
,
yea
he
wil
thrust
him
out
of
house
and
home
,
yea
,
and
out
of
the
world
also
,
before
he
can
be
satisfied
.
Caine
,
a
little
after
the
corrupt
estate
of
things
entred
into
the
world
,
was
a
Genes.
4.
8.
patterne
of
cruel
ones
,
who
when
he
had
no
cause
giuen
him
by
Abel
his
innocent
brother
,
of
hard
handling
him
;
yet
because
he
was
accepted
of
God
,
and
himself
not
,
did
not
hate
him
only
without
a
cause
,
but
which
was
most
vnnatural
and
monstrous
in
him
,
rosevp
against
him
,
and
slue
him
.
Pharaoh
,
Exod.
5.
9.
when
he
had
almost
tyred
the
poore
people
of
God
,
who
were
strangers
in
his
land
,
with
burdens
and
toile
asmuch
as
they
could
beare
;
yet
was
not
satisfied
therewith
,
but
made
their
burthen
farre
greater
,
til
their
life
was
more
vnwelcome
then
death
itselfe
,
that
his
crueltie
might
be
manifest
to
all
.
Haman
so
exceeded
herein
,
that
it
was
too
little
to
take
the
goods
of
Gods
people
Ester
.
7.
4.
from
them
,
and
to
hold
them
bondmen
,
vnlesse
hee
might
haue
their
liues
also
.
And
what
should
I
speake
of
Iezabel
,
who
being
a
woman
,
exceeded
men
who
were
cruell
also
?
And
of
Rehoboams
cruell
handling
his
subiects
,
as
his
storie
declareth
,
and
of
Iosephs
brethren
,
who
consented
to
sell
him
into
a
far
countrey
,
whence
he
might
neuer
returne
to
trouble
them
,
as
they
hoped
,
but
further
,
the
most
of
them
agreed
to
take
away
his
life
also
,
and
yet
if
they
had
killed
him
,
euen
they
themselues
had
lost
their
liues
also
in
the
famine
that
God
sent
afterwards
,
they
being
preserued
by
Ioseph
among
all
other
men
.
These
might
make
crueltie
odious
to
vs
.
But
many
that
heare
this
of
it
,
desire
to
know
what
manner
of
thing
it
is
,
that
rageth
after
this
sort
,
and
like
the
flaming
fire
,
deuoureth
and
destroyeth
,
where
it
commeth
.
Their
demand
is
godly
,
and
I
will
briefly
satisfie
it
.
That
they
may
therefore
cease
maruelling
,
that
this
fury
,
crueltie
I
meane
,
bringeth
such
strange
effects
forth
,
they
may
know
,
that
it
is
a
vile
and
vitious
habit
or
custome
,
whereby
men
are
carried
to
do
things
both
harsh
and
hard
,
and
that
beyond
all
course
and
compasse
of
reason
.
Now
where
men
are
thus
set
vpon
their
will
,
to
deale
with
other
,
and
are
led
to
it
without
reason
,
much
more
without
religion
,
there
how
can
they
chuse
,
but
to
bee
rigorously
handled
,
and
cruellie
delt
with
,
who
fall
into
their
hands
?
Which
maketh
the
cruell
man
to
bee
hated
of
all
:
For
such
are
barbarous
and
vnciuell
,
as
if
they
had
sucked
the
Dragons
in
the
desert
,
and
their
hearts
so
bound
with
the
sinewes
of
iron
,
that
they
spoile
them
whom
they
pursue
,
as
raging
raine
and
tempest
rendeth
the
trees
,
and
destroyeth
the
fruites
,
and
they
are
no
more
mooued
with
the
life
of
a
man
,
then
if
a
dogge
had
fallen
before
them
.
And
therefore
no
maruell
,
that
Dauid
hauing
his
choice
of
plagues
presented
to
him
,
made
a
present
exception
to
his
owne
nature
and
kind
,
fearing
and
knowing
the
crueltie
of
men
;
saying
:
let
me
not
fall
into
the
hands
of
man
.
This
the
Heathen
Seneca
saw
,
when
he
said
;
Thou
art
deceiued
,
if
thou
giuest
credit
to
the
lookes
of
those
that
meet
thee
.
They
haue
the
faces
of
men
,
the
minds
of
wild
beasts
.
If
he
spake
this
of
man
in
generall
,
what
would
he
haue
said
particularly
of
the
cruell
man
?
with
whom
this
speech
is
as
common
;
[
burne
,
kill
,
cut
,
Poison
young
,
old
,
men
,
women
,
brethren
,
kindred
,
]
as
to
eate
their
meate
.
Whosoeuer
doe
but
crosse
them
with
a
mistaken
word
,
or
wrie
countenance
,
it
is
but
a
word
and
a
blow
with
them
,
and
though
they
murther
vpon
light
occasions
,
and
haue
no
gaine
by
their
death
,
they
haue
inough
in
that
they
take
pleasure
in
it
.
But
whither
might
a
man
goe
in
this
argument
?
I
will
giue
an
instance
in
lower
matters
of
this
kind
.
Hereof
it
is
,
that
if
one
neighbour
bee
trespassed
by
another
,
in
his
corne
or
other
commodities
,
by
cattell
,
or
any
other
way
,
though
it
bee
without
any
fault
of
him
that
hath
done
the
trespasse
,
the
other
is
readie
in
rage
and
furie
to
seeke
reuenge
,
by
laming
and
hurting
the
cattell
;
which
hee
would
doe
to
the
owner
,
(
like
Lamech
)
if
he
durst
,
or
will
with
spite
and
railing
and
exacting
at
his
hands
sixe
times
the
valew
of
the
damage
and
detriment
that
he
sustained
,
though
if
he
annoy
the
other
in
a
worse
manner
,
he
yet
maketh
nothing
of
it
,
but
will
shift
it
of
.
This
is
a
cruell
part
,
in
things
of
so
little
valew
vnto
a
neighbour
:
What
would
hee
doe
(
thinke
wee
)
or
he
that
is
like
minded
to
him
,
in
matters
of
waight
,
and
to
a
stranger
?
and
so
much
the
more
,
I
may
call
such
dealing
crueltie
,
seeing
it
is
offered
by
such
an
one
as
trespasseth
another
time
in
a
farre
worse
manner
himselfe
.
The
like
may
be
said
of
cruell
Landlords
,
Masters
,
Guardians
,
Stepmothers
,
&c.
which
measure
not
them
whom
they
offend
against
,
by
themselues
.
For
though
there
be
diuers
degrees
in
the
many
kinds
of
this
foule
vice
of
crueltie
,
yet
we
must
know
,
that
the
least
and
lowest
is
vnseemely
in
a
man
and
odious
.
Indeed
it
is
more
noisome
and
furious
,
if
it
bee
accompanied
with
enuy
,
therefore
Salomon
saith
,
Who
can
stand
before
enuy
?
for
the
enuious
Prou.
27.
4.
are
obstinate
,
and
cannot
bee
reconciled
.
Therefore
whatsoeuer
measure
be
offered
by
such
,
it
is
certaine
,
that
it
shall
be
hard
inough
,
seeing
Prou.
12.
10.
their
very
mercies
are
crueltie
.
What
remaineth
then
for
such
persons
to
doe
,
to
the
end
they
may
(
if
it
be
possible
)
cast
of
this
crueltie
,
as
a
most
filthie
and
loathsome
garment
,
but
this
?
that
they
giue
themselues
no
rest
,
til
it
become
as
odious
and
loathsome
to
them
,
as
it
is
to
other
,
which
is
not
hard
for
him
to
obtaine
,
that
will
be
perswaded
to
looke
into
the
odiousnesse
of
it
:
that
when
he
hath
found
it
,
he
may
fall
downe
at
the
Lords
feete
for
mercie
to
couer
the
foulenesse
of
it
,
and
forgiue
it
;
and
that
being
beleeued
,
imbrace
gentlenesse
and
mercie
,
and
kindnesse
toward
others
,
in
stead
of
rigor
.
Like
Act.
16.
30.
the
Iaylor
in
the
Actes
:
who
,
though
he
had
vsedg
reat
crueltie
against
Paul
and
Silas
,
yet
when
hee
repented
,
did
wash
their
wounds
most
louingly
,
which
before
scourging
of
them
,
he
had
made
in
their
bodies
,
and
set
meate
before
them
in
his
house
most
chearefully
,
whom
he
had
before
thrust
hungry
into
the
inward
prison
most
cruelly
.
Also
let
it
teach
vs
,
both
to
pray
that
wee
bee
not
giuen
ouer
into
the
hands
of
vnreasonable
and
vnconscionable
men
,
who
are
as
absurd
as
cruell
in
their
malice
.
As
the
Apostle
willeth
the
people
to
pray
,
2.
Thes.
3.
and
to
giue
thanks
that
wee
haue
2.
Thes
3.
2.
been
either
kept
from
being
a
pray
to
such
deuourers
,
or
mercifully
snatcht
out
of
their
iawes
,
as
a
costly
garment
out
of
the
fire
.
But
to
passe
from
this
,
let
vs
weigh
that
he
had
vsed
this
crueltie
vpon
seuentie
Doct.
4.
Kings
:
so
that
he
was
not
satisfied
,
by
ten
or
twentie
times
continuing
his
cruelty
toward
so
many
,
no
nor
three
times
twentie
and
more
;
and
would
haue
done
the
same
many
hundred
times
more
,
if
hee
had
not
been
cut
off
,
and
so
hindred
,
as
God
in
much
mercie
prouideth
that
such
doings
shall
haue
an
end
.
And
by
it
we
may
learne
,
that
when
men
haue
entred
into
a
bad
course
,
it
is
neuer
time
for
them
to
leaue
and
come
out
of
it
,
especially
,
if
they
haue
benefit
thereby
,
and
take
liking
and
delight
therein
;
and
most
of
all
,
if
with
profit
and
delight
it
be
growne
into
a
custome
with
them
.
Simon
Magus
had
a
long
time
bewitched
Samaria
with
his
sorceries
,
euen
Acts
8.
9.
&c.
almost
the
whole
citie
:
and
neuer
went
about
to
desist
from
that
practise
,
till
he
was
,
against
his
will
,
broken
off
by
the
preaching
of
Phillip
.
Demeirius
Actes
19.
24.
the
Siluer-Smith
had
done
the
like
in
another
kind
,
in
the
citie
of
the
Ephesians
,
deceiuing
the
people
along
time
for
his
owne
gaine
,
in
making
siluer
shrines
or
temples
for
the
Idol
Diana
.
And
this
is
so
true
,
that
if
a
man
do
but
fall
into
any
particular
sinne
,
once
or
twice
,
he
is
readier
to
commit
it
twenty
times
,
then
once
to
be
think
himselfe
Note
.
about
breaking
it
off
.
As
if
it
be
by
making
of
a
lie
,
and
false
swearing
,
deceiuing
,
breaking
the
Sabbath
,
picking
and
stealing
,
or
the
like
bad
tempering
and
needlesse
medling
any
other
way
.
In
Peter
this
may
bee
seene
,
who
neuer
went
so
farre
,
as
to
intend
and
purpose
any
euill
,
but
being
demanded
a
question
only
on
the
sudden
,
which
hee
looked
not
for
,
whither
he
were
Christs
disciple
,
denied
the
truth
,
but
through
feare
,
against
his
Mark
.
14.
17.
conscience
,
and
hauing
once
so
done
,
being
asked
the
same
the
second
time
,
did
so
againe
;
and
the
third
time
being
prouoked
so
,
denied
it
with
an
oath
and
a
cursing
of
himselfe
,
if
he
knew
the
man
.
Iehosophat
could
not
be
warned
to
forbeare
fellowship
with
Ahab
and
his
sonne
Iehoram
,
hauing
once
suffered
himselfe
to
take
pleasure
therein
,
though
he
had
a
sharpe
warning
of
it
,
and
smarted
also
for
the
same
.
And
Sampson
for
the
loue
of
a
Philistine
woman
,
suffering
her
vnlawfully
to
moue
question
to
him
about
that
which
tended
to
the
loosing
of
his
life
,
and
the
graces
of
God
in
him
,
which
were
most
precious
;
because
he
cut
her
not
off
,
neither
staied
her
at
the
first
,
but
answered
her
,
which
he
should
not
haue
done
,
though
he
ment
not
to
tell
her
the
secret
that
she
asked
,
yet
he
answered
and
trifled
with
her
so
long
in
needlesse
and
dangerous
talke
,
that
at
last
,
through
importunitie
she
got
that
which
she
sought
,
and
which
hee
neuer
ment
shee
should
obtaine
,
till
hee
found
,
when
it
was
to
late
)
what
it
is
to
yeeld
and
giue
place
to
euill
,
though
but
once
or
twice
.
For
as
the
breaking
out
of
waters
by
cutting
the
banck
that
holdeth
A
simile
.
them
in
,
is
the
ouerflowing
of
much
ground
,
and
spoileth
it
:
so
the
making
of
a
breach
in
the
conscience
,
and
the
yeelding
and
giuing
place
to
euill
but
Note
.
a
little
,
layeth
open
a
man
to
much
bondage
and
anoyance
thereby
,
so
that
he
goeth
on
,
as
on
that
runneth
a
pace
from
the
top
of
an
high
and
steepe
downe
hill
,
who
is
not
able
to
stay
till
he
come
to
the
bottome
.
This
truth
which
is
verified
in
so
many
things
,
Salomon
hath
most
liuely
exemplified
in
Prou.
23.
27.
one
:
saying
,
An
harlot
is
a
deepe
graue
,
and
a
narrow
pit
:
which
he
that
falleth
into
,
can
hardly
get
out
of
to
escape
?
And
therefore
to
come
to
make
vse
of
this
which
hath
been
said
,
wee
are
to
know
,
that
the
counsell
and
rule
that
the
Physition
giueth
for
the
preseruing
of
health
,
namely
,
that
wee
should
resist
the
beginnings
of
danger
;
and
so
we
shall
be
free
from
the
euill
that
would
follow
,
the
same
is
meete
for
all
such
to
bee
followed
,
as
desire
to
inioy
their
spirituall
health
,
and
that
their
soules
may
feare
well
,
and
that
is
,
that
they
take
great
heed
,
when
they
be
first
inticed
by
the
deceitfulnesse
of
sinne
,
that
they
resist
strongly
before
delight
be
kindled
,
and
dally
not
with
that
which
they
are
tempted
with
;
lest
they
bee
also
hardned
:
which
if
they
doe
,
they
shall
,
by
purging
out
that
corruption
,
finde
the
fruit
of
that
holy
counsell
and
promise
in
the
Gospell
,
Watch
and
pray
,
so
shall
yee
not
fall
into
Matth.
26.
41.
temptation
.
Oh
,
if
some
could
haue
done
it
,
when
with
Ioseph
they
haue
been
Gen.
39.
12.
Note
.
inticed
,
and
could
haue
shaken
of
the
leaudnesse
of
their
euil
hearts
;
at
what
ease
,
and
in
what
freedome
might
they
haue
walked
,
who
haue
,
by
giuing
place
to
their
lusts
,
and
not
kurbing
them
vp
in
due
time
;
brought
themselues
into
a
loathsome
state
of
life
,
and
to
a
continuall
bondage
?
And
this
confutes
them
,
who
being
reprooued
for
sinne
,
excuse
themselues
like
children
,
that
it
was
the
first
time
:
or
,
that
they
went
not
so
farre
,
but
they
could
easily
desist
.
As
they
that
dally
with
,
women
or
maydens
by
vnchase
speech
,
Psalm
.
51.
5.
behauiour
,
or
euill
thoughts
,
of
whom
many
fall
by
degrees
to
commit
folly
,
nay
filthinesse
,
because
they
resisted
not
dalliance
,
and
nipt
not
that
cursed
fruit
in
the
blossome
.
Now
that
which
remaineth
in
this
verse
is
a
question
to
good
purpose
:
and
that
is
,
why
the
Israelites
did
not
kill
this
tyrant
Adonibezek
out
of
hand
,
but
reserue
him
to
this
bondage
,
and
to
die
so
?
The
answere
is
,
God
giuing
them
commandement
,
not
to
spare
the
Canaanites
,
and
hee
hauing
been
more
cruell
then
some
other
;
God
(
to
bee
sure
)
inclined
their
hearts
to
doe
so
,
both
that
he
might
haue
the
measure
that
hee
had
offered
other
,
and
also
that
it
might
be
knowne
,
that
hee
died
not
in
warre
,
which
had
been
some
glory
to
him
;
it
being
vnmeet
,
that
so
cruell
a
person
should
haue
so
honest
a
death
.
Another
question
may
bee
this
concerning
himselfe
why
this
tyrant
,
when
he
had
so
shamefully
defaced
and
dismembred
so
many
Kings
,
yet
why
he
would
haue
them
to
feed
vnder
his
table
.
There
is
no
doubt
,
but
that
he
did
it
,
to
remember
and
shew
the
glory
of
his
victories
,
and
while
they
were
made
to
feede
so
basely
vnder
his
feet
,
as
dogges
to
gather
that
which
fel
from
his
board
,
it
was
to
satisfie
his
proud
and
vaine-glorious
humor
therewith
,
as
well
pleasing
to
him
,
as
if
his
eares
had
been
filled
with
musicke
.
By
the
first
,
namely
,
that
fact
of
the
Israelites
;
we
may
learne
that
it
is
meet
that
monstrous
doings
&
vilanies
,
with
the
persons
who
wrought
them
,
should
be
made
odious
according
to
the
desert
of
them
.
As
murtherers
of
Princes
,
the
Lords
annointed
,
to
bee
put
to
the
extreamest
torments
before
their
fearefull
death
.
As
we
haue
been
certified
of
the
exquisit
tortures
that
were
lately
executed
in
France
vpon
a
popish
and
base
fellow
,
which
imbrued
his
hands
in
the
blood
of
his
Soueraigne
.
So
wilfull
and
common
murtherers
to
be
hanged
vp
in
chaines
to
the
view
of
all
,
for
the
vnnaturall
killing
of
their
neighbour
or
companion
.
And
so
it
is
meete
,
that
other
malefactors
should
be
dealt
withall
according
to
their
wicked
waies
,
and
according
to
the
commandement
of
God
,
that
euil
may
be
taken
away
from
the
land
,
as
it
was
said
of
Ioab
.
Our
lawes
haue
well
prouided
for
many
1.
King
.
2.
31.
such
:
and
if
it
pleased
our
Gouernours
to
thinke
well
of
it
,
that
Atheists
,
Blasphemers
and
Adulterers
might
haue
their
share
among
the
rest
according
to
their
deserts
,
the
case
would
bee
much
better
with
vs
by
many
degrees
at
this
day
.
And
this
be
said
by
occasion
of
the
first
question
.
From
the
second
,
and
the
answer
of
Adonibezek
glorying
in
his
crueltie
and
subduing
so
many
Kings
vnder
him
for
his
pleasure
,
(
as
the
Philistines
when
they
listed
,
called
in
Sampson
out
of
the
prison
,
his
eies
being
put
out
,
to
make
them
passe
time
;
)
it
giues
occasion
to
vs
to
consider
the
excessiue
pride
,
lust
and
other
badnesse
of
people
,
(
this
present
age
not
being
behind
any
of
the
former
therein
)
that
when
God
hath
brought
them
out
of
their
swadling
cloutes
,
after
they
came
naked
into
the
world
,
wherein
they
were
like
to
haue
miscarried
a
thousand
times
before
they
were
able
to
runne
about
,
being
so
shiftlesse
and
vnable
to
helpe
themselues
,
(
that
I
say
no
more
in
this
place
of
their
misery
besides
)
yet
they
are
no
sooner
out
of
the
shell
(
as
we
vse
to
say
)
nor
come
to
man
;
estate
,
but
they
shew
themselues
to
the
world
as
plaiers
on
the
stage
,
no
lesse
disguised
in
their
stomacks
,
behauiour
,
and
qualities
,
then
many
of
them
be
in
their
apparell
.
And
especially
if
they
be
great
and
borne
to
any
thing
,
it
is
admirable
to
see
,
what
profanenesse
,
licentiousnesse
,
riot
,
gaming
,
and
such
like
intemperance
is
euery
where
to
be
seene
in
them
:
who
for
their
owne
pleasure
,
care
not
how
they
dominere
ouer
their
inferiours
who
are
vnder
them
,
and
ripen
them
a
pace
who
are
about
them
,
in
all
kinde
of
euill
.
For
what
else
,
(
for
the
most
part
,
)
is
to
bee
learned
in
such
seruice
?
and
how
they
seeke
to
match
their
equals
in
any
Italienate
fashions
and
disguised
carriage
of
themselues
,
and
to
desire
to
rise
vp
to
the
higher
places
of
their
betters
,
chiefly
to
this
end
,
that
they
may
haue
more
libertie
to
doe
euill
:
that
as
this
tyrant
tooke
pleasure
in
his
kind
,
in
the
sins
which
he
liked
,
(
which
yet
was
no
admirable
thing
in
him
who
was
an
Heathen
Idolater
)
euen
so
doe
men
in
this
age
,
(
who
liuing
vnder
the
Gospel
,
should
blush
to
heare
it
)
not
seeke
what
pleaseth
God
,
who
hath
set
them
vp
,
but
their
owne
pleasure
.
And
it
is
so
vsuall
and
common
among
many
of
the
greater
sort
,
that
it
is
taken
vp
among
the
meaner
also
;
in
so
much
,
that
many
of
them
degenerate
from
their
profession
thereby
,
and
become
little
better
then
brutish
:
but
a
greater
number
of
them
(
to
bee
sure
)
doe
little
honour
it
in
their
liues
,
which
I
say
rather
to
comfort
and
incourage
them
,
who
haue
no
fellowship
with
them
in
their
vnfruitefull
works
of
darkenesse
,
then
in
hope
to
doe
good
to
many
of
the
other
offenders
.
THE
FOVRTH
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
8.
Now
the
children
of
Iudah
had
fought
against
Ierusalem
,
and
had
taken
it
,
and
smitten
it
with
the
edge
of
the
sword
,
and
had
set
the
citie
on
fire
.
VERS.
9.
Afterward
also
the
children
of
Iudah
went
downe
to
fight
against
the
Canaanites
that
dwelt
in
the
mountaine
,
and
toward
the
South
,
and
in
the
low
countrie
.
VERS.
10.
And
Iudah
went
against
the
Canaanites
that
dwelt
in
Hebron
,
which
Hebron
before
time
was
called
Kiriath-Arbah
:
and
they
slew
Sheshai
,
and
Ahiman
,
and
Talmai
.
VERS.
11.
And
from
thence
hee
went
to
the
inhabitants
of
Debir
:
and
the
name
of
Debir
in
old
time
was
Kiriath-Sepher
.
THese
verses
and
the
other
that
follow
to
the
17.
verse
,
are
repeated
The
sense
.
out
of
the
book
of
Ioshua
,
chiefly
out
of
the
15.
chapter
,
and
are
brought
hither
to
this
end
,
that
we
may
vnderstand
that
the
Tribe
of
Iudah
possessed
Ierusalem
,
while
Ioshua
was
yet
aliue
,
and
therefore
they
might
the
easilier
and
better
bring
Adonibezek
thither
prisoner
.
And
the
things
that
are
here
repeated
out
of
Ioshua
,
are
partly
these
,
in
the
foure
verses
which
I
haue
now
read
,
namely
,
the
taking
of
Ierusalem
,
Hebron
and
Debir
,
and
their
fighting
against
the
Canaanits
that
dwelt
in
the
mountaines
;
and
partly
those
things
following
afterward
to
the
16.
verse
,
as
shall
be
shewed
when
I
come
vnto
them
.
And
that
they
are
here
repeated
,
is
manifest
hereby
,
for
that
it
is
declared
in
that
Chapter
of
Ioshua
,
that
the
King
of
Ierusalem
was
then
taken
,
and
was
brought
into
the
hands
of
the
people
of
God
,
and
that
the
children
of
Iudah
dwelt
there
with
the
Iebusites
.
In
the
17.
verse
,
the
holy
storie
returneth
to
set
downe
what
Iudah
and
Simeon
did
further
at
this
time
,
as
he
began
to
declare
before
from
verse
4.
to
the
8.
That
which
concerneth
Hebron
and
Debir
shall
be
set
downe
in
their
place
.
Now
this
repetition
out
of
the
booke
of
Ioshua
here
brought
in
,
vnto
the
Doct.
generally
out
of
all
these
verses
.
17.
verse
,
(
for
the
16.
is
a
short
interlaced
story
of
the
Kenites
)
this
repetition
(
I
say
)
is
here
brought
in
,
lest
the
Reader
should
be
troubled
,
as
though
the
same
things
which
are
mentioned
here
,
had
been
now
done
after
the
death
of
Ioshua
,
which
are
set
downe
there
to
haue
been
in
his
lifetime
.
And
this
is
done
that
there
might
be
no
stumbling
nor
offence
thereat
,
we
may
therfore
note
out
of
all
these
verses
in
generall
,
the
great
care
that
the
holy
Ghost
had
in
setting
downe
the
Scriptures
,
freeing
them
from
errour
,
and
making
one
to
agree
with
the
other
:
so
that
if
men
were
able
to
discerne
,
they
might
euer
see
it
to
be
so
.
It
is
true
indeed
,
that
many
things
in
them
are
hard
to
be
vnderstood
,
which
the
wicked
peruert
,
as
S.
Peter
saith
,
to
their
owne
destruction
:
2.
Pet.
3.
16.
but
where
care
is
ioyned
with
gifts
of
knowledge
,
(
which
gifts
some
attaine
See
Pro
30.
5.
Psalm
.
12.
6.
to
,
)
there
may
bee
seene
a
most
sweet
agreement
betwixt
them
,
and
no
one
either
to
iarre
with
another
,
or
any
one
to
be
friuelous
,
or
absurd
,
as
some
are
bold
to
affirme
,
but
seuen
times
tried
in
the
fire
,
and
,
pure
and
holy
,
as
the
Psalmist
Psalm
.
19.
8.
2.
Tim.
3.
16.
Rom.
15.
4.
saith
:
and
therefore
to
all
good
vses
of
knowledge
,
and
confuting
of
error
,
or
practise
in
life
,
and
comfort
,
profitable
.
For
though
all
Scripture
is
not
alike
,
but
some
plaine
and
some
obscure
;
yet
,
first
,
they
are
plainest
which
are
more
necessarie
for
faith
and
life
;
and
,
they
that
haue
obscuritie
in
them
,
serue
to
exercise
and
sharpen
our
vnderstanding
rather
,
and
to
prouoke
an
appetie
,
in
vs
to
diligence
and
care
for
attaining
the
true
meaning
of
them
,
then
to
driue
vs
from
in
reading
them
.
To
the
shame
of
Popery
,
this
that
I
haue
said
is
to
be
marked
,
for
the
professors
thereof
doe
challenge
them
for
their
difficultie
and
hardnesse
,
so
as
they
are
not
to
be
suffered
in
the
hands
of
the
common
people
,
whom
if
they
withheld
not
from
the
true
vnfolding
of
them
,
they
might
reape
great
profit
by
reading
them
.
Also
to
the
iust
reproofe
of
many
,
both
Atheists
,
and
other
not
much
differing
from
them
,
this
is
to
be
noted
;
for
they
,
that
is
the
Atheists
,
scoffe
at
the
Scriptures
,
and
bouldly
iustle
against
Moses
and
Christ
:
these
,
who
are
the
prophane
,
as
bouldly
,
and
yet
blindly
,
reason
,
dispute
,
and
quarrell
against
some
particular
Scriptures
,
which
they
vnderstand
not
,
as
if
they
were
competent
iudges
,
as
that
in
the
Psalme
,
Moab
is
my
washpot
,
ouer
Edome
will
I
Psalm
.
108.
9.
cast
my
shooe
,
which
yet
is
(
as
they
would
see
and
acknowledge
,
if
they
were
not
more
bold
and
rash
then
wise
and
skilfull
)
to
very
good
purposes
,
as
setting
downe
Gods
threatning
of
iudgements
against
his
enemies
;
as
also
that
of
Samsons
tying
foxes
tailes
together
with
firebrands
,
to
spoile
the
Philistimes
corne
;
with
such
like
also
they
raile
against
the
doctrine
of
predestination
,
and
the
sinne
against
the
holy
Ghost
.
But
not
counting
them
worth
the
answering
,
I
conclude
:
seeing
the
Lord
hath
left
the
Scriptures
so
pure
and
free
from
all
error
,
(
the
matters
in
them
being
so
profitable
and
heauenly
,
)
I
conclude
(
I
say
)
that
if
we
desire
to
liue
comfortably
by
the
benefit
of
them
;
let
them
bee
our
treasure
,
while
the
world
trample
them
vnderfoot
,
yea
,
and
let
our
meditation
and
delight
bee
so
much
the
more
in
Psalm
.
1.
2.
them
,
and
that
continually
.
And
this
bee
noted
out
of
all
these
verses
generally
,
to
the
17.
in
that
they
are
a
repetition
out
of
Ioshua
.
Now
more
particularly
,
in
that
so
worthy
things
were
done
by
this
Tribe
Doct.
vers.
8.
before
,
and
that
therefore
they
were
chosen
now
,
rather
then
any
of
the
other
Tribes
to
guide
the
rest
,
seeing
that
they
were
wisest
and
faithfullest
in
Gods
matters
,
as
appeareth
by
the
mentioning
of
these
great
actes
,
done
by
them
;
let
it
teach
vs
this
;
that
such
as
are
wisest
and
faithfullest
,
ought
to
bee
vsed
and
placed
in
the
chiefe
roomes
of
the
seruice
of
God
,
aboue
the
rest
.
So
Paul
was
endued
with
excellent
gifts
,
and
counted
faithfull
,
before
God
put
him
1.
Tim.
1.
12.
in
his
seruice
,
and
then
he
imployed
him
in
the
most
waightie
businesse
.
So
Iosh.
2.
14.
Ioshua
sent
faithfull
spies
,
to
view
the
land
of
Canaan
.
This
thing
had
such
force
in
the
heathen
Kings
,
as
in
Pharaoh
,
that
hee
preferred
Ioseph
aboue
all
Genes.
41.
40.
the
chiefe
Nobles
of
the
land
,
though
he
was
but
a
stranger
?
saying
,
where
shall
we
find
a
man
like
this
man
fitted
for
this
worke
?
and
in
the
Kings
of
Babylon
,
that
they
committed
the
great
and
waighty
matters
of
the
Kingdome
Genes.
41.
to
Daniel
,
and
the
three
Children
,
because
they
saw
,
that
the
spirit
of
Dan.
3.
30.
&
6.
2.
God
was
in
them
to
doe
well
aboue
others
.
So
Abraham
trusted
Eliezer
his
seruant
,
in
that
waighty
matter
of
the
marriage
of
his
sonne
Isaac
,
hauing
none
like
him
:
yea
,
Ahab
himselfe
made
Obadiah
(
a
worthy
man
)
Steward
of
his
houshold
,
though
hee
had
inough
of
other
beside
.
The
holy
Ghost
makes
mention
at
large
,
of
those
Worthies
which
Dauid
(
for
their
good
seruice
2.
Sam.
23.
in
the
warres
against
the
enemies
of
the
Lord
)
exalted
to
the
highest
roomes
next
him
.
So
did
Iehoiada
.
Hence
it
is
,
that
the
Wise
man
saith
,
Wo
to
that
land
,
whose
Princes
are
chilaren
,
and
being
not
fit
for
any
gouernment
,
rise
Eccles.
10.
16.
&c.
vp
earely
to
drink
strong
drink
.
Yea
Salomon
being
put
to
his
choice
,
desired
an
vnderstanding
heart
,
wisely
to
goe
in
and
out
before
the
people
.
And
such
ought
1.
King
.
3.
9.
Masters
of
families
,
Magistrates
and
Gouernours
in
Townes
to
be
,
as
well
as
Ministers
.
And
this
order
God
hath
set
and
taught
vs
,
in
commending
and
commanding
faithfulnes
and
diligence
(
which
are
excellent
vertues
,
)
in
seruants
,
who
yet
are
the
meanest
persons
,
therby
teaching
vs
,
much
more
to
prefer
these
gifts
in
them
who
are
vsed
and
imploied
in
higher
callings
and
places
,
and
so
much
the
more
,
if
wisdome
be
ioyned
with
them
.
And
these
qualities
Iethro
required
in
such
magistrates
as
should
be
chosen
;
and
the
like
Paul
required
in
such
as
are
called
to
the
ministry
,
besides
other
like
furniture
:
Exod
18.
21.
1.
Tim.
3.
2.
which
giueth
vs
great
cause
of
mourning
,
when
wee
see
the
contrary
:
and
of
reioycing
,
where
these
vertues
are
to
bee
seene
and
found
in
them
,
who
are
put
in
trust
.
And
such
should
executors
of
willes
,
and
schoolemasters
be
,
into
whose
hands
men
are
constrained
to
put
their
children
,
and
goods
;
and
comprimitters
of
cases
betwixt
neighbours
,
should
be
like
vnto
them
,
who
are
trusted
with
much
oftentimes
.
And
this
honour
,
honest
and
1.
Sam.
26.
21.
faithfull
men
haue
with
many
,
that
in
iudging
of
matters
,
they
will
,
if
their
case
be
good
,
desire
to
haue
such
to
giue
their
sentence
,
and
iudgement
for
them
in
their
doubtfull
causes
rather
then
others
,
though
they
set
not
greatly
by
religion
themselues
.
And
this
ought
to
incourage
vs
all
,
to
labour
for
Gods
graces
,
seeing
they
make
a
man
stand
before
the
honorable
:
though
money
,
fauour
,
or
other
respects
are
the
chiefe
gifts
which
most
obtaine
great
places
by
.
Now
whereas
a
doubt
may
arise
here
,
where
it
is
said
,
that
Iudah
had
taken
Ierusalem
,
how
it
appeares
to
haue
been
so
,
seeing
it
is
not
expresly
set
downe
in
Ioshua
,
chap.
10.
To
that
I
answere
,
though
it
bee
not
plainely
so
Obiection
.
Answere
.
said
,
yet
it
may
well
be
vnderstood
,
by
the
things
that
are
written
there
:
namely
,
that
the
King
of
Ierusalem
was
taken
and
put
to
death
,
and
that
Iudah
dwelt
in
the
citie
,
and
could
not
cast
out
the
Iebusits
that
dwelt
therein
.
By
which
,
I
say
,
it
appeareth
,
that
the
citie
was
then
taken
,
although
it
was
not
as
yet
wholly
possessed
,
and
so
did
they
slay
the
inhabitants
,
and
set
the
city
on
fire
.
Here
by
the
occasion
of
the
destroying
of
these
cities
,
Ierusalem
,
Doct.
out
of
ver.
8.
9.
10.
Hebron
,
Debir
,
and
others
many
,
let
vs
consider
the
desolation
that
God
sendeth
vpon
goodly
places
,
and
the
inhabitants
thereof
,
when
his
hand
is
against
them
,
and
when
hee
is
purposed
to
blow
vpon
them
,
and
to
set
them
,
as
it
were
,
on
the
stage
to
the
view
of
the
world
.
Yea
doubtlesse
,
when
he
pleaseth
to
take
the
iudgement
into
his
hand
,
all
the
beautie
and
glorie
of
the
world
must
vanish
at
his
presence
,
and
the
gloriousest
solemnities
and
monuments
come
to
vtter
decay
.
And
to
put
vs
in
mind
hereof
,
is
this
written
and
set
downe
,
to
shew
vs
the
changeable
estate
of
the
flourishingest
prosperitie
of
flesh
.
The
which
a
man
would
thinke
,
that
should
behold
them
in
their
beauty
and
time
of
their
glory
,
that
the
enioyers
thereof
,
did
liue
in
a
paradice
and
petty
heauen
,
euen
here
vpon
earth
:
whereas
,
when
God
hath
blowne
vpon
them
,
they
are
more
desolate
then
the
winter
,
and
like
to
an
house
waste
and
ruinous
.
When
Nabuchadnezzar
and
the
fooler
in
the
Gospell
prided
themselues
,
the
one
in
his
great
Babell
,
the
other
in
his
abundance
,
suddenly
comes
a
voice
to
both
of
them
:
to
the
one
,
Thy
Kingdome
is
departed
from
thee
:
and
to
the
other
,
O
foole
,
this
night
Dan.
4.
28.
Luke
12.
20.
shall
they
take
thy
soule
from
thee
.
For
wee
must
know
,
that
as
there
is
a
time
to
flourish
,
so
is
there
a
time
to
fade
,
a
time
to
bee
borne
,
and
so
to
grow
vp
,
and
a
time
also
to
die
.
Therefore
when
the
disciples
,
much
like
the
foolish
people
of
the
world
,
looking
vpon
the
goodly
buildings
of
the
Temple
,
began
to
haue
them
in
admiration
,
saying
:
Behold
,
Master
,
what
goodly
buildings
are
Mark
.
13.
1.
here
;
he
making
small
account
of
their
speeches
,
answered
them
fitly
in
this
manner
:
I
say
vnto
you
,
there
shall
not
a
stone
remaine
on
a
stone
of
all
that
yee
see
so
costly
and
beautifull
.
Where
are
all
the
great
persons
become
,
that
possessed
the
earth
not
long
agone
,
with
all
the
glory
thereof
?
They
that
made
others
afraid
with
their
very
countenance
and
looke
,
behold
,
they
may
bee
troad
vpon
by
the
meanest
,
that
were
abused
by
them
?
As
Dauid
saith
,
I
Psalm
.
119.
96.
Eccles.
1.
1.
haue
seene
an
end
of
all
perfection
:
which
Salomon
his
sonne
prooued
by
clearer
experience
,
saying
of
all
;
Vanitie
of
vanities
.
Of
feasting
and
banqueting
,
to
speake
a
word
,
how
well
pleasing
and
welcome
so
euer
it
bee
,
yet
how
harshly
and
fearefully
it
endeth
many
times
,
let
Balshazzars
example
teach
Dan.
5.
6.
vs
.
As
for
fauour
and
beautie
,
another
of
the
precious
things
of
this
world
,
whatsoeuer
it
promiseth
in
outward
shew
,
how
can
the
glory
thereofbee
more
basely
spoken
of
,
then
we
see
,
and
in
few
yeeres
find
it
to
be
,
and
in
the
Prouerbs
,
it
is
said
to
be
in
these
words
:
Fauour
is
deceitfull
,
and
beauty
is
a
vaine
Prou.
31.
30.
thing
.
The
same
may
be
said
of
al
other
things
,
that
are
precious
vnder
the
sun
,
Note
.
as
solemne
marriages
,
inheritances
,
aduancements
,
with
such
like
,
they
all
fade
,
as
doth
the
flower
.
Now
was
their
time
come
here
mentioned
,
to
bee
brought
to
destruction
,
and
the
time
of
those
that
remaine
is
comming
apace
,
euen
as
the
fall
of
the
leafe
in
due
season
.
And
they
that
carrie
their
hearts
most
high
,
must
remember
that
this
day
is
not
farre
off
,
though
it
shal
be
a
day
of
lamentation
and
woe
,
to
them
that
haue
their
delight
here
.
For
oh
death
how
vnwelcome
art
thou
to
a
man
that
hath
laid
vp
no
better
treasure
then
transitory
?
And
yet
what
is
lesse
thought
on
?
but
as
the
Psalmist
Psalm
.
49.
14.
saith
,
the
children
that
see
all
this
,
approoue
of
their
fathers
course
,
and
follow
it
.
The
twelue
daies
,
as
the
time
of
the
natiuitie
,
commonly
passed
in
reuell
rout
,
a
liuely
picture
of
this
short
and
painted
Paradise
,
as
they
count
it
,
in
many
great
houses
,
where
their
play
and
belly-cheere
is
soone
and
sodainly
at
an
end
,
with
more
sorrow
then
their
pleasure
was
in
the
middest
of
their
enioying
of
it
.
And
therefore
,
who
can
thinke
of
the
madnesse
of
the
world
without
mourning
?
but
oh
that
there
were
many
to
bewaile
it
.
To
see
the
carking
and
caring
,
the
deceiuing
,
the
cousonage
that
is
almost
euery
where
,
and
all
to
clime
vp
to
this
hill
of
promotion
and
libertie
seeking
,
to
liue
as
men
list
,
in
whoring
,
in
drunkennesse
,
in
play
,
and
such
like
passing
the
time
,
Note
.
and
yet
when
they
are
come
to
the
top
,
they
must
by
and
by
bee
throwne
downe
againe
with
greater
violence
and
shame
.
But
if
the
change
itselfe
be
so
vnwelcome
,
then
much
more
,
when
it
commeth
vpon
them
both
suddenly
and
fearefully
.
So
that
the
vilest
would
not
change
their
estate
for
theirs
,
See
Psal.
73.
19.
whom
erst
they
admired
.
But
,
say
some
,
ye
trouble
vs
with
telling
vs
these
things
,
shew
vs
as
well
,
how
we
may
remedy
them
.
I
answere
to
such
as
feare
the
changes
,
that
I
haue
spoken
of
,
and
are
troubled
to
heare
of
them
;
feare
God
,
and
ye
shall
not
need
to
feare
the
comming
of
these
,
whensoeuer
they
Psalm
.
112.
Note
.
shall
befall
you
;
else
that
which
you
feare
,
shal
come
vpon
you
euen
to
vtter
desolation
.
And
whereas
many
demand
,
if
we
,
who
so
disgrace
the
vngodly
practise
of
the
world
,
and
are
out
of
loue
with
it
,
are
not
subiect
to
changes
also
,
as
well
as
others
;
as
from
wealthy
to
want
,
from
health
to
sicknesse
,
till
death
doe
follow
.
I
say
this
to
them
who
haue
laid
vp
their
treasure
in
heauen
,
it
is
the
welcomest
day
to
thinke
of
going
hence
,
whatsoeuer
they
leaue
behind
them
,
and
they
haue
so
valued
the
transitorie
and
momentany
pleasures
of
this
life
,
that
they
are
willing
and
desirous
to
forsake
them
all
,
if
they
were
all
theirs
,
for
that
which
there
they
hope
to
enioy
.
In
which
respect
,
is
that
spoken
by
the
Preacher
,
The
day
of
death
is
better
then
the
day
of
birth
.
But
to
proceed
.
Eccles.
7.
3.
The
holy
story
mentioneth
further
both
generally
in
this
verse
,
how
Iudah
had
fought
against
the
Canaanites
that
dwelt
in
the
mountaine
,
and
toward
Vers.
9.
10.
the
South
,
and
in
the
low
country
,
and
more
particularly
against
them
that
dwelt
in
Hebron
,
and
so
,
discribeth
that
citie
by
another
name
that
was
giuen
it
in
former
times
,
that
is
,
Kiriath-arba
,
or
the
citie
of
one
Arba
,
who
Iosh.
15.
13.
was
a
Giant
,
and
the
father
of
Anak
,
which
Anak
hauing
three
sonnes
,
Sheshai
,
Ahiman
,
and
Talmai
,
Iudah
slew
them
there
.
These
Anakims
so
called
of
their
father
,
were
mighty
,
tall
and
strong
,
as
appeareth
by
many
other
Scriptures
,
so
by
that
which
describeth
Goliah
of
Gath
,
by
the
shaft
of
his
1.
Sam.
17.
7.
speare
,
that
it
was
like
a
weauers
beame
,
and
that
,
which
speaketh
of
the
spies
that
went
to
view
the
land
of
Canaan
;
who
returning
,
feared
the
people
with
the
report
of
their
stature
,
saying
,
that
they
themselues
were
but
as
grassehoppers
to
them
.
Num.
13.
34.
These
giantlike
men
therefore
,
and
those
which
were
about
and
vnder
them
,
being
taken
away
,
what
a
benefit
must
it
needes
bee
to
the
children
of
Israel
?
Now
though
these
were
properly
called
Anakims
and
Giants
,
and
that
their
kind
and
posteritie
remaine
not
now
to
vexe
faithfull
Christians
,
as
they
did
then
Gods
Church
,
yet
as
there
haue
been
many
kinds
of
enemies
,
so
there
are
,
and
alwaies
shall
be
,
which
shall
doe
the
same
to
the
people
of
God
,
being
cruell
and
scorneful
contemners
of
the
humble
and
innocent
,
that
they
did
to
the
Israelites
:
who
make
their
liues
vnpleasant
,
with
grieuous
burdens
,
which
they
lay
vpon
them
,
and
deadly
feare
that
they
hold
them
in
,
and
if
they
take
not
their
life
away
from
them
also
,
yet
they
make
it
wearisome
to
them
,
so
that
many
of
them
deuoure
themselues
,
these
therefore
may
well
be
called
Giants
.
When
therefore
God
shal
weaken
such
Anakims
,
and
abate
their
power
,
or
take
them
away
,
when
they
cannot
bee
reclaimed
and
brought
to
repentance
,
Ester
.
8.
16.
it
must
be
counted
the
singular
mercy
of
God
.
For
the
world
is
full
of
such
,
in
whom
the
prouerb
is
verified
,
that
might
ouercommeth
right
.
When
men
who
haue
power
,
authoritie
,
and
wealth
,
so
deale
and
liue
with
others
,
that
they
hold
them
in
continuall
slauery
and
feare
.
Thus
Pharaoh
was
a
Giant
,
and
as
the
sonne
of
Anak
to
Iosepbs
posteritie
,
laying
burthens
vpon
them
,
which
they
could
not
beare
,
and
not
thinking
he
had
oppressed
them
enough
by
doing
so
,
added
yet
more
vnto
them
also
.
And
thus
they
play
the
parts
of
giants
,
which
grind
the
faces
of
the
poore
,
to
whom
sound
reason
,
euen
the
commandement
of
God
,
diswading
them
from
it
,
is
vtterly
vnsauorie
,
and
crauing
of
pity
at
their
hands
,
is
in
vaine
.
This
is
apparent
in
sutes
and
controuersies
,
betwixt
the
mightie
and
the
meane
,
the
one
eating
vp
the
other
,
as
if
they
were
bread
.
So
such
as
are
set
in
place
to
chase
away
wickednesse
,
receiuing
and
deuouring
gifts
out
of
the
hands
of
the
guilty
,
and
lion-like
roaring
against
the
innocent
,
and
so
sucking
aduantage
out
of
them
,
and
liuing
by
the
sinnes
of
the
people
,
are
very
Giants
,
and
no
better
then
Anakims
.
All
such
and
the
like
aggricuances
,
are
to
be
groned
vnder
,
by
the
godly
in
the
eares
of
the
Lord
.
And
they
who
are
deliuered
from
such
burdens
,
haue
great
cause
with
reioycing
,
to
praise
God
,
as
the
people
did
,
when
they
were
brought
back
out
of
the
captiuitie
,
saying
:
Our
mouth
was
full
of
laughter
,
and
our
tongue
filled
with
ioy
.
But
of
this
Psalm
.
126.
2.
enough
,
because
I
haue
spoken
of
the
like
point
before
,
in
vers.
7.
Now
to
goe
forward
in
the
story
,
it
is
said
,
that
Iudah
had
not
rested
in
Vers.
7.
Iosh.
10.
26.
these
destructions
of
the
Canaanites
,
and
of
many
other
mentioned
in
the
booke
of
Ioshua
,
but
proceeded
further
to
take
Debir
,
another
citie
scituated
by
Hebron
,
but
more
of
this
in
the
next
verse
.
And
in
the
meane
season
,
here
it
is
to
be
considered
,
how
vnwearied
Iudah
is
said
to
haue
been
in
the
worke
of
the
Lord
,
euen
in
procuring
the
destruction
of
his
enemies
,
the
Canaanites
,
with
Ioshua
while
hee
liued
,
who
was
the
chiefe
guide
of
the
rest
.
For
this
diligence
of
theirs
,
in
going
from
one
peece
of
this
worke
to
another
,
should
be
a
notable
incouragement
to
all
that
are
seruants
to
God
in
any
worke
that
he
sets
them
about
,
that
they
should
not
doe
it
negligently
,
nor
stand
at
a
stay
after
good
beginnings
,
as
though
they
had
done
sufficiently
alreadie
.
They
must
not
repeat
their
labours
and
cumbats
which
are
past
,
as
though
they
had
done
enough
,
but
looke
to
those
which
are
to
come
:
as
the
Apostle
teacheth
in
the
Epistle
to
the
Philippians
.
And
this
is
carefully
Philip.
3.
13.
to
be
regarded
,
whether
it
be
in
performing
outward
duties
,
as
these
men
of
Iuda
did
,
or
inward
,
as
in
resisting
temptations
,
patient
bearing
of
afflictions
,
and
the
like
;
they
should
alwaies
be
vnwearied
in
the
worke
of
the
Lord
.
For
to
this
end
God
hath
promised
strength
by
the
armour
of
a
Christian
.
And
thus
it
is
meet
for
al
such
to
grow
from
strength
to
strength
,
and
from
faith
to
faith
,
(
as
God
hath
giuen
commandement
,
)
and
to
verifie
that
which
is
written
by
Salomon
;
the
righteous
shineth
as
the
light
vnto
the
perfit
day
.
Rom.
1.
17.
Prou.
4.
18.
As
plants
when
the
be
rooted
in
good
ground
doe
burnish
and
spread
their
branches
,
and
bring
foorth
fruite
plentifully
.
And
such
must
know
,
that
it
is
Note
.
a
sore
discouragement
to
the
weaker
Christians
,
when
they
shall
see
dampes
and
deadnesse
in
the
ancienter
professors
,
who
haue
been
sometimes
prouokers
and
stirrers
vp
of
others
to
the
duties
of
godlinesse
.
A
great
blemish
,
doubtlesse
,
it
is
in
them
who
may
iustly
be
charged
to
doe
so
.
For
beside
other
inconueniences
,
this
is
one
,
that
it
beateth
a
strong
conceit
into
the
hearts
of
the
weake
,
that
they
find
not
that
liking
in
Gods
seruice
that
they
are
told
of
,
and
promised
in
the
word
of
God
which
they
heare
.
As
if
God
were
not
to
be
trusted
in
setting
forth
so
large
offers
and
priuiledges
therein
:
or
as
though
he
were
wearie
of
weldoing
to
his
:
the
which
to
affirme
is
rancke
blasphemie
.
They
should
all
so
know
,
such
I
meane
,
as
God
hath
put
in
his
service
,
that
they
ought
now
after
long
continuance
therein
,
and
in
his
house
,
to
bee
as
fathers
to
procure
and
seeke
the
good
of
the
weaker
sort
of
their
brethren
,
and
to
haue
great
care
that
none
become
faint
by
their
example
;
but
therefore
to
shine
as
lights
,
and
grow
daily
in
grace
,
and
in
the
2.
Pot.
3.
17.
knowledge
of
our
Lord
Iesus
.
Oh
it
is
comely
for
others
to
behold
,
and
their
owne
glory
,
to
see
that
they
follow
the
Lord
stil
directing
and
going
before
them
,
as
they
did
at
any
time
past
.
Like
Caleb
,
who
fortie
and
fiue
yeere
after
Iosh.
14.
8.
the
Lord
had
set
him
about
his
work
,
as
one
of
the
two
,
who
were
counted
more
faithfull
then
the
rest
,
was
as
strong
and
fit
for
it
,
as
hee
had
been
so
many
yeeres
before
.
I
know
it
is
a
rare
thing
,
partly
seeing
few
liue
so
long
;
partly
seeing
many
waxe
soone
wearie
of
well
doing
,
and
either
haue
not
meanes
to
set
them
forward
,
or
else
haue
no
desire
to
vse
them
with
that
delight
which
once
they
did
;
beside
their
many
discouragements
;
it
is
therefore
(
I
say
)
a
rare
thing
to
see
men
faithfull
and
constant
for
any
long
time
,
Note
.
in
goodnesse
.
But
so
much
the
more
commendable
it
is
,
where
it
may
bee
found
:
oh
,
it
is
a
good
thing
alwaies
to
be
constant
in
a
good
matter
I
deny
Gal.
4.
18.
not
but
the
best
may
easily
,
and
doe
,
with
the
wise
virgins
begin
to
nod
,
and
Matth.
25.
5.
with
the
Church
in
the
Canticles
fall
a
sleepe
;
but
therefore
is
it
the
needfuller
for
them
to
be
quickned
vp
by
Gods
promises
,
and
other
incouragements
,
Cant.
5.
2.
as
where
he
saith
,
To
him
that
ouercommeth
will
I
giue
the
tree
of
life
,
that
Reu.
2.
7.
is
,
euerlasting
life
,
and
such
like
.
And
also
to
quicken
vp
themselues
,
as
I
haue
Matth.
26.
41.
said
,
by
diligent
,
watching
and
feruent
prayer
,
&c.
that
they
perish
not
with
the
wicked
of
the
world
,
while
they
liue
among
them
.
For
they
know
that
by
faithfulnesse
and
constancie
therein
.
they
grow
at
last
to
perseuerance
,
and
to
a
good
end
of
their
conflicting
daies
:
and
that
they
must
depart
from
many
ill
actions
and
bad
companies
,
which
other
make
themselues
merry
with
all
.
But
if
such
shal
begin
to
think
that
their
reward
here
,
and
in
the
life
to
come
,
wil
not
be
answerable
to
the
losse
of
their
pleasure
that
they
forgoe
,
(
which
reward
(
yet
)
is
an
hundreth
fold
more
euen
Matth.
19.
29.
in
this
life
,
beside
happinesse
afterwards
)
let
them
cast
their
account
before
they
begin
:
but
if
they
feare
nothing
but
their
owne
weakenesse
,
let
them
not
be
discouraged
,
God
will
be
their
strength
;
let
them
cast
their
care
on
him
,
Psalm
.
27.
1.
and
he
will
care
for
them
.
Thus
by
this
which
I
haue
said
of
this
matter
,
it
may
easily
be
seene
,
that
they
take
the
right
course
to
happinesse
,
who
with
these
1.
Pet.
5.
7.
men
of
Iuda
,
hold
out
constantly
and
vnwearied
in
well
doing
,
notwithstanding
all
discouragements
,
temptations
and
opposition
to
the
contrary
.
THE
FIFTH
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
12.
And
Caleb
said
,
he
that
smiteth
Kirlah
.
Sepher
,
and
taketh
it
,
euen
to
him
will
I
giue
Acsah
my
daughter
to
wife
.
VERS.
13.
And
Othniel
,
the
sonne
of
Kenaz
,
Calebs
younger
brother
tooke
it
,
to
whom
he
gaue
Acsah
his
daughter
to
wife
.
VERS.
14.
And
when
she
came
to
him
to
aske
of
her
father
a
field
,
and
she
lighted
off
her
asse
,
and
Caleb
said
vnto
her
,
What
wilt
thou
?
VERS.
15.
And
she
answered
him
,
Giue
me
a
blessing
,
for
thou
hast
giuen
me
a
South
country
,
giue
me
also
springs
of
water
.
And
Caleb
gaue
her
the
springs
aboue
,
and
the
springs
beneath
.
THis
citie
Debir
,
it
is
said
,
was
in
times
past
called
Kiriah-sepher
:
The
sense
of
the
vers.
12.
23.
that
is
,
the
citie
of
one
Sepher
,
to
put
a
difference
betwixt
that
and
some
other
of
that
name
.
And
it
is
said
here
,
that
Caleb
seeing
more
difficultie
to
winne
this
city
,
offered
a
reward
to
him
that
would
set
vpon
it
.
But
I
must
againe
put
the
Reader
in
mind
,
that
these
things
mentioned
from
the
8.
verse
to
the
17.
were
done
in
the
daies
of
Ioshua
,
and
are
but
repeated
here
,
to
commend
the
faithfulnes
,
and
care
of
this
Tribe
of
Iuda
:
and
as
they
were
done
then
,
so
the
subduing
of
this
city
is
ascribed
to
Ioshua
,
in
Iosh.
10.
because
he
was
their
chiefe
guide
,
and
gouernour
in
all
these
warres
,
though
Caleb
offered
a
reward
to
him
that
Ioshua
10.
38.
winne
it
,
because
it
was
his
inheritance
,
and
Othniel
here
mentioned
was
the
person
that
tooke
it
,
and
enioyed
the
reward
.
This
be
said
for
the
meaning
of
these
two
verses
,
and
for
reconciling
this
place
with
that
which
I
cited
out
of
Ioshua
.
Now
for
the
benefit
which
wee
are
to
reape
from
hence
,
it
is
manifold
;
first
by
this
,
that
there
was
more
difficultie
and
danger
in
the
winning
of
this
Doct.
1.
citie
then
other
;
it
giueth
vs
to
learne
and
to
marke
,
that
in
going
about
the
duties
of
our
particular
callings
,
(
as
this
warring
against
these
cities
of
the
Canaanites
was
theirs
)
we
must
not
thinke
it
strange
,
if
some
part
of
our
life
,
and
at
sometime
,
be
more
incumbred
then
other
parts
,
and
at
other
times
:
and
that
we
should
not
be
discouraged
,
nor
disquieted
,
when
we
see
it
to
be
Psalm
.
30.
6.
Psal.
42.
4.
5.
so
,
euen
these
good
seruants
of
God
did
find
it
so
in
some
part
of
their
work
,
more
then
in
some
other
:
and
yet
they
did
not
for
all
that
breake
it
off
,
but
wisely
bethinke
themselues
,
how
to
ouercome
the
difficultie
of
it
,
by
more
then
ordinarie
paines
,
and
care
,
when
the
businesse
required
it
.
The
like
may
be
said
of
the
religious
duties
of
our
generall
callings
,
both
concerning
the
first
,
and
second
Table
,
there
is
not
alwaies
that
confidence
,
ioy
,
cheerefulnesse
,
diligence
,
and
feruency
in
the
vse
of
priuate
meanes
,
or
fruitfulnesse
Note
.
in
doing
good
to
others
:
we
find
these
come
off
with
much
difficultie
sometime
,
in
respect
of
others
.
And
this
commeth
not
to
passe
by
chance
,
as
neither
it
did
to
them
,
(
as
men
vse
to
say
)
but
by
the
prouidence
of
God
,
who
most
isely
disposeth
so
of
it
,
that
it
may
not
oftentimes
be
so
with
vs
,
that
we
haue
hard
successe
,
lest
we
should
be
discouraged
,
and
also
lest
we
should
not
bring
our
worke
to
any
good
point
,
but
(
as
they
say
)
our
labour
should
be
lost
,
and
in
vaine
,
and
nothing
should
goe
forward
;
as
if
in
husbanding
the
ground
by
sowing
,
reaping
,
and
all
other
worke
belonging
to
it
,
the
weather
should
alwaies
be
dropping
.
And
although
it
be
not
often
so
,
yet
hee
seeth
it
conuenient
that
sometime
men
should
find
it
so
,
I
meane
hardnesse
,
to
bring
their
worke
to
passe
,
and
some
difficultie
about
it
,
though
they
haue
skill
in
it
,
to
the
end
they
may
haue
proofe
of
their
patience
at
such
times
,
and
bee
thankfull
to
God
when
it
falleth
not
out
so
oftentimes
,
but
that
they
haue
good
successe
for
the
most
part
.
And
also
that
they
may
learne
experience
against
other
like
times
,
to
be
contented
,
when
it
shall
so
fall
out
againe
,
that
so
they
may
shew
one
euen
tener
in
their
life
(
as
much
as
may
bee
)
and
in
euery
part
of
it
,
Note
.
some
equalitie
,
in
care
,
contentment
,
cheerefulnesse
,
hope
,
and
patience
,
and
not
to
to
bee
carried
into
extremities
,
as
many
are
,
by
the
occasions
that
are
offered
,
and
that
come
to
passe
daily
.
And
this
ought
to
guide
all
men
in
their
callings
,
and
in
the
actions
of
their
liues
,
that
,
as
well
when
things
go
against
them
,
as
when
they
goe
with
them
,
they
may
in
al
estates
be
thankful
,
(
as
we
reade
holy
Iob
was
)
especially
,
seeing
they
know
,
that
God
ordereth
Iob.
1.
21.
both
good
successe
,
and
also
the
contrary
to
the
good
of
his
.
The
husbandman
is
hindred
sometime
by
the
rainy
weather
:
but
yet
so
,
as
he
hath
his
seasons
free
from
it
,
to
doe
his
businesse
in
.
The
Artificer
is
troubled
about
putting
away
his
wares
,
and
the
falling
of
the
price
,
so
that
he
cannot
alwaies
make
his
aduantage
of
them
,
as
ordinarily
he
doth
,
for
the
maintaining
of
himselfe
,
and
his
charge
.
But
God
changeth
those
times
,
so
that
they
doe
not
alwaies
keepe
at
one
stay
.
The
good
minister
is
sometime
troubled
about
the
carelesnesse
,
and
prophanenesse
of
his
people
,
and
is
grieued
for
the
ill
successe
that
he
seeth
on
his
labours
,
but
God
giueth
him
incouragement
againe
,
that
some
doe
regard
his
ministery
,
and
receiue
the
Gospell
to
their
amendment
,
and
saluation
.
Besides
the
diligentest
labourers
in
preaching
are
oft
to
seeke
of
necessarie
helpes
for
this
life
;
and
more
then
their
due
they
rarely
find
and
seldome
meet
with
,
(
what
need
soeuer
they
haue
)
if
they
get
that
truly
paid
them
;
the
ministery
being
in
so
little
account
with
men
of
the
world
,
of
which
sort
the
greatest
number
is
.
So
women
in
their
places
haue
many
crossings
of
them
by
their
husbands
,
seruants
,
and
about
children
and
matters
of
familie
,
beside
other
vnlooked
for
accidents
and
troubles
,
which
we
see
doe
cause
many
of
them
,
who
are
not
2.
King
6.
33.
seasoned
with
grace
,
and
sauing
knowledge
,
to
bee
exceedingly
impatient
,
disquiet
,
and
out
of
order
.
Therefore
if
they
,
who
are
religious
should
not
vnder
the
like
crosses
be
better
gouerned
,
though
they
enioy
many
comforts
in
the
married
estate
,
they
should
euer
,
and
anon
bee
out
of
frame
,
and
vnquiet
,
and
in
no
sort
enioy
the
benefit
of
that
estate
,
as
God
hath
allowed
them
to
doe
,
as
too
many
can
testifie
.
In
more
particular
manner
I
might
shew
the
disapointments
that
al
sorts
of
people
meet
with
and
haue
.
As
the
labouring
man
for
his
part
,
is
not
behind
the
rest
,
in
finding
much
hardnesse
,
by
meanes
of
his
poore
estate
,
and
the
great
prices
of
necessarie
things
at
sometimes
especially
:
but
I
should
be
too
long
,
if
I
should
stand
vpon
particulars
.
To
these
when
wee
adde
other
disapointments
and
crosses
,
as
ill
debters
,
sutes
in
the
law
,
losse
of
friends
,
who
were
vpholders
of
them
,
while
they
liued
,
diseases
and
sicknes
,
with
a
thousand
more
,
which
cannot
be
remembred
:
all
may
see
there
arise
many
things
in
all
conditions
and
dealings
,
to
make
some
part
of
mens
liues
hardlier
passed
in
peace
and
quietnes
to
their
good
liking
,
though
they
haue
,
for
the
most
part
,
good
successe
,
and
do
vsually
labour
with
some
ease
,
as
I
haue
said
.
And
why
doe
I
set
downe
all
this
about
the
matter
in
hand
?
but
that
we
may
see
the
wisdome
and
mercy
of
God
herein
,
who
mixeth
both
together
,
because
if
all
our
life
should
be
smoothly
carried
,
and
easily
passed
,
we
should
be
made
thereby
vnfit
for
our
change
,
especially
for
great
trials
,
when
they
come
;
and
so
likewise
,
if
it
should
be
for
the
most
part
tedious
and
troublesome
,
there
should
be
nothing
(
in
a
manner
)
but
wearinesse
and
discomfort
.
And
therefore
all
sorts
should
seeke
to
be
in
Gods
fauour
,
that
so
they
may
also
bee
vnder
his
gouernment
in
both
estates
,
and
that
while
they
are
so
,
they
may
daily
keepe
so
;
and
that
aboue
all
other
things
,
which
estate
of
life
onely
hath
the
promise
of
blessing
in
euery
calling
and
condition
,
and
where
it
is
wanting
,
all
confusion
(
for
the
most
part
)
breaketh
in
amongst
men
,
that
they
be
not
only
vnquiet
in
their
troubles
,
and
doe
most
vncomfortably
,
go
vnder
difficulties
;
but
also
when
they
enioy
any
more
freedome
and
prosperitie
,
they
be
euen
in
their
best
estate
,
vnprofitable
,
if
not
offensiue
and
troublesome
.
And
if
it
seeme
strange
to
any
,
that
God
thus
disposeth
of
mens
trauels
and
dealings
,
that
the
successe
be
vncertaine
,
let
them
looke
to
the
end
why
he
doth
so
,
before
set
downe
;
and
namely
,
if
they
be
much
troubled
,
for
that
many
casualities
fall
out
in
their
liues
,
they
must
know
,
that
if
it
were
otherwise
,
they
would
keepe
no
compasse
,
and
therefore
God
seeth
1.
Pet.
1.
7.
it
meet
sometime
that
it
should
be
so
.
But
another
thing
to
be
noted
here
in
Caleb
,
is
this
:
that
when
hee
saw
it
required
courage
,
as
well
as
skill
,
to
aduenture
and
set
vpon
this
citie
,
for
the
Doct.
2.
destroying
of
Gods
enemies
that
were
in
it
,
as
hee
was
commanded
,
promiseth
his
daughter
to
him
that
would
set
vpon
it
.
This
was
no
small
matter
that
he
offered
,
but
marke
why
?
as
I
haue
shewed
,
all
may
see
hee
did
shew
this
forwardnesse
to
the
rooting
out
of
Gods
enemies
.
And
it
teacheth
,
that
Matth.
5.
12.
13.
for
the
Lords
sake
,
we
ought
to
doe
much
,
and
yet
count
it
no
great
matter
that
we
doe
.
To
aduance
his
name
,
and
helpe
to
setvp
his
true
worship
,
and
the
sincere
preaching
of
the
Gospell
,
the
ouerthrowing
of
his
enemies
,
and
for
such
like
seruice
of
his
,
euery
man
ought
to
be
ready
and
willing
to
be
abased
Heb.
10
33.
Note
.
in
his
countenance
,
weakened
in
his
wealth
,
and
sustaine
much
hardship
,
if
need
be
.
Dauid
may
be
brought
in
here
,
and
set
in
none
of
the
meanest
roomes
,
for
that
which
he
did
in
this
behalfe
.
For
beside
that
there
was
none
in
his
time
,
that
honoured
God
more
then
hee
did
in
the
louing
,
frequenting
,
and
longing
after
his
being
in
the
Lords
house
,
and
the
place
where
his
honour
dwelleth
:
so
hee
bare
reproch
as
mighty
as
hee
was
,
and
that
willingly
for
his
zeale
toward
God
:
for
when
he
brought
the
Arke
of
God
with
shouting
,
and
sound
of
trumpet
into
the
citie
of
Dauid
,
dancing
before
it
,
Michael
,
Sauls
daughter
,
looked
out
at
the
window
,
and
dispised
2.
Sam.
6.
16.
him
,
as
thinking
it
too
base
a
thing
for
a
King
to
doe
so
:
but
he
answered
,
it
was
before
the
Lord
,
and
that
he
would
yet
,
for
his
sake
,
be
more
vile
.
So
Ester
,
Ester
.
4.
16.
for
bringing
the
people
of
God
out
of
desolation
,
and
vtter
rooting
out
,
put
her
life
in
danger
,
saying
,
If
I
perish
,
I
perish
.
So
Moses
and
Paul
desired
Exod.
32.
32.
Rom.
9.
3.
rather
to
perish
,
then
the
people
of
God
should
be
forsaken
,
and
so
God
his
glory
be
empeached
.
And
why
should
they
not
,
all
these
,
(
I
meane
)
and
other
such
,
as
well
as
they
,
euen
Kings
and
Queenes
lay
downe
their
Crownes
at
his
feet
,
and
aduance
him
,
who
hath
honoured
them
aboue
others
?
And
much
more
wee
,
how
are
meane
and
inferiours
,
should
think
our selues
happie
if
we
may
bee
imployed
by
him
,
or
if
any
thing
that
we
haue
might
doe
him
seruice
.
According
to
that
which
is
written
,
Mark
.
1.
He
that
loueth
father
or
mother
,
more
Marke
1.
31.
then
me
?
is
not
worthie
of
me
.
And
it
is
true
indeed
,
that
wee
should
loue
nothing
so
well
,
but
we
should
forgoe
it
for
the
Lords
cause
;
therefore
when
he
saith
,
Giue
me
thine
heart
(
my
sonne
,
)
we
should
reioyce
that
he
will
aske
and
Prou.
23.
26.
take
any
thing
that
we
haue
,
and
yeeld
it
him
with
all
readinesse
.
But
for
ought
I
see
,
I
may
iustly
complaine
,
and
say
:
wee
are
like
those
children
,
which
hauing
gotten
what
they
can
at
their
fathers
hand
,
cast
him
off
,
and
flourish
boldly
with
that
which
they
haue
gotten
of
him
.
So
to
speake
what
I
thinke
,
as
I
see
with
mine
owne
eies
,
when
God
hath
inriched
men
with
his
manifold
blessings
,
there
is
not
one
of
many
that
considereth
it
,
of
whom
he
hath
receiued
all
that
he
inioyeth
;
but
glorieth
of
that
which
is
1.
Cor.
4.
7.
not
his
owne
,
and
setteth
out
himselfe
with
anothers
goods
,
as
though
hee
owed
nothing
to
him
,
of
whom
he
receiued
him
.
And
yet
,
to
aggrauate
our
sin
,
I
must
needs
adde
one
thing
,
I
am
perswaded
,
(
greatly
to
our
shame
and
conuiction
)
that
many
in
the
Papacie
,
who
shal
neuer
haue
reward
for
it
,
are
brought
(
through
error
)
to
do
many
things
and
giue
much
,
in
a
superstitious
zeale
to
this
end
,
that
they
may
bee
saued
.
But
if
they
doe
that
which
God
neuer
required
at
their
hands
,
and
therfore
amisse
;
ought
not
we
,
who
haue
learned
better
,
to
do
readily
that
which
we
are
commanded
,
especially
our
reward
being
certaine
?
If
they
doe
it
to
merit
that
which
they
shall
neuer
attaine
;
ought
not
we
much
more
,
to
doe
the
duties
which
we
are
commanded
,
who
belieue
that
we
haue
the
best
things
freely
promised
,
I
meane
eternall
life
,
which
also
in
due
time
shall
bee
giuen
vs
of
God
,
and
that
of
his
meere
mercie
;
and
bountie
?
And
if
Caleb
would
giue
his
daughter
,
should
not
wee
much
more
giue
some
part
of
our
substance
to
feede
the
hungry
,
and
to
helpe
cloath
the
naked
,
when
we
may
yet
reserue
sufficient
for
our selues
besides
?
Whereas
the
truth
is
,
that
all
is
too
little
that
wee
can
doe
to
good
vses
,
that
wee
might
honour
God
:
(
as
Caleb
here
could
affoord
him
the
best
thing
that
they
had
)
and
yet
all
is
of
vs
thought
to
much
(
when
it
is
but
little
)
that
we
doe
this
way
,
lest
wee
should
hinder
our selues
.
And
to
end
this
verse
,
this
Caleb
being
a
godly
man
,
and
as
well
renowned
Doct.
3.
and
approoued
for
his
grace
,
as
for
his
greatnesse
;
in
saving
,
that
hee
would
giue
his
daughter
to
wife
,
sheweth
,
that
hee
had
well
learned
Moses
Deut.
7.
3.
doctrine
,
in
whose
daies
he
liued
,
and
namely
in
this
point
,
(
as
he
had
in
many
other
)
that
children
are
not
to
dispose
of
their
owne
marriage
,
but
the
father
.
To
whom
,
though
many
haue
lost
their
honour
that
way
,
as
being
vnfitter
to
make
choice
,
then
their
children
themselues
;
yet
God
hath
giuen
them
this
libertie
,
that
if
they
do
no
good
with
it
,
they
may
be
conuicted
by
it
,
who
for
their
place
and
yeeres
,
should
be
fitter
to
make
the
match
in
good
sort
,
then
the
children
,
who
for
the
most
part
are
caried
,
not
so
much
by
religion
,
and
good
aduisednesse
,
as
by
will
,
and
rash
beate
to
make
their
owne
choice
:
and
therefore
it
is
ofttimes
iustly
requited
by
God
,
who
ought
chiefly
to
be
obeyed
in
that
action
,
that
to
make
their
sinne
the
better
appeare
,
their
match
is
as
soone
repented
of
,
many
times
,
as
it
is
inioyed
.
Moses
therfore
,
who
was
Gods
mouth
to
the
people
,
was
commanded
by
him
to
teach
this
,
that
the
parents
had
authoritie
in
prouiding
marriages
for
their
children
:
for
thus
he
saith
,
Thou
shalt
not
giue
thy
daughter
to
the
sonne
of
the
Canaanite
,
nor
take
his
daughter
to
thy
sonne
.
And
therefore
we
reade
that
Sampson
gaue
this
honour
to
his
father
and
mother
,
for
the
granting
of
their
consent
in
his
marriage
,
(
as
many
other
did
the
like
)
for
thus
he
saith
:
I
saw
a
Iudges
14.
2.
woman
,
and
she
pleaseth
me
well
,
now
therefore
giue
me
her
to
wife
.
And
Paul
comming
long
after
Moses
,
agreed
with
him
,
as
being
both
faithfull
seruants
to
their
Master
;
he
teacheth
that
this
dutie
belongeth
to
the
father
,
saying
:
He
1.
Cor.
7.
38.
that
giueth
his
daughter
in
marriage
,
doth
well
,
signifying
who
should
giue
her
.
Although
I
speake
not
this
,
as
though
they
might
force
their
children
to
what
marriages
they
list
,
but
to
giue
their
consent
,
and
aduice
must
bee
had
,
with
some
speciall
and
iust
cause
shewed
(
if
it
be
expedient
,
)
when
,
and
why
they
may
not
.
So
that
this
being
cleare
,
it
doth
the
more
bewray
the
boldnesse
,
wilfulnes
,
and
disobedience
of
many
children
,
who
would
be
thought
wise
enough
to
know
their
duties
,
who
yet
doe
not
meanely
grieue
their
parents
,
but
also
prouide
ill
for
themselues
,
in
making
their
matches
at
their
own
pleasures
:
who
,
beside
,
that
they
bring
in
one
little
better
,
then
a
Canaanite
ofttimes
at
least
,
a
waspe
,
an
hagge
,
or
otherwise
,
badly
qualified
into
,
and
amongst
a
good
kindred
,
so
they
themselues
seldome
agree
,
and
especially
if
the
one
partie
draw
any
thing
neerer
to
God
,
then
the
other
.
Hereof
it
commeth
to
passe
,
I
will
not
say
onely
,
but
doubtlesse
in
great
part
,
that
there
are
so
many
disordered
,
and
offensiue
,
matches
and
marriages
,
and
the
persons
so
wearisome
one
to
the
other
,
that
they
must
either
be
parted
by
other
,
or
they
will
part
themselues
;
or
if
they
cannot
,
yet
they
doe
little
better
:
for
dwelling
both
in
one
house
,
yet
,
they
may
not
(
many
times
)
meete
,
but
be
parted
at
bed
and
board
,
and
they
must
haue
them
that
are
of
another
house
,
to
set
them
together
;
whereby
,
it
may
bee
easily
gathered
,
what
manner
of
Christian
and
sociable
life
they
enioy
together
;
and
what
fruite
they
reape
of
iustling
a
side
the
commandement
of
God
about
their
comming
together
.
But
it
is
not
my
purpose
to
shew
the
annoiances
that
be
in
all
vnlawfull
marriages
,
I
doe
but
poynt
at
some
,
which
fall
out
,
yea
,
and
come
oft
,
and
ordinarily
,
where
Gods
ordinance
and
commandement
is
reiected
,
as
when
the
children
make
their
owne
marriages
without
their
parents
,
or
against
them
.
But
seeing
occasion
may
be
taken
here
,
of
mouing
a
question
or
two
,
I
Vers.
12.
13.
will
stand
a
little
vpon
these
two
verses
for
the
satisfying
the
doubts
that
are
raised
:
and
make
vse
thereof
afterward
.
It
is
therefore
obiected
here
,
whither
Obiection
1.
Caleb
did
aduisedly
,
and
whither
he
was
to
be
commended
for
this
offering
of
his
daughter
to
him
that
should
winne
Debit
:
for
what
knew
he
,
whether
he
might
lawfully
keepe
promise
with
the
partie
,
such
an
one
,
as
he
might
haue
been
?
Also
it
is
obiected
,
that
he
who
did
winne
it
,
was
thought
2
to
be
too
neare
a
kinde
to
him
,
Othniel
by
name
,
being
said
to
be
his
younger
brother
,
so
that
he
might
not
lawfully
take
her
to
wife
.
These
things
therefore
require
an
answere
.
To
the
first
,
that
wee
are
chiefely
to
looke
to
this
,
Answere
1.
namely
,
the
commendation
of
Caleb
,
that
he
would
offer
so
largely
for
the
destroying
of
Gods
enemies
,
according
to
Gods
commandement
,
and
this
the
holy
Ghost
intended
to
declare
,
and
not
that
we
should
make
question
,
whether
he
did
it
rightly
and
lawfully
,
or
no.
For
as
charitie
is
not
suspitious
,
1.
Cor.
13.
5.
Iosh.
14.
11.
so
he
being
so
rarely
commended
for
his
pietie
,
and
obedience
to
God
,
it
becommeth
not
vs
to
iudge
him
for
that
,
which
we
cannot
accuse
him
of
,
neither
can
any
such
thing
be
gathered
against
him
out
of
the
text
.
It
is
true
,
he
offered
his
daughter
vpon
the
condition
mentioned
,
and
there
is
no
more
set
downe
in
what
manner
,
or
with
what
respects
;
but
he
did
it
so
,
as
he
was
commended
for
it
,
neither
is
he
charged
to
haue
done
it
rashly
:
what
hath
any
man
therefore
to
doe
to
challenge
him
for
it
?
But
if
they
can
proue
him
to
haue
done
rashly
(
which
they
shall
neuer
be
able
to
doe
,
seeing
the
holy
Ghost
commendeth
him
for
it
)
then
it
is
not
denied
,
but
that
it
was
his
sinne
.
Now
,
if
any
vrge
this
against
him
,
to
take
libertie
thereby
for
dealing
The
vse
of
this
answer
.
rashly
,
and
without
due
consideration
in
waightie
cases
,
or
in
the
case
of
marriage
,
particularly
,
affirming
that
they
doe
but
as
Caleb
did
,
and
they
aduenture
it
,
either
in
their
owne
,
or
in
making
of
their
childrens
marriages
,
with
such
persons
whose
conuersation
they
doe
not
know
;
Let
them
seeke
a
better
defence
for
their
doings
,
then
the
example
of
Caleb
;
for
besides
,
that
we
must
liue
by
rules
,
and
not
by
examples
;
so
neither
can
they
draw
any
such
liberty
from
his
practise
.
But
whatsoeuer
may
bee
said
to
haue
been
done
by
any
good
man
concerning
this
matter
,
it
skilleth
not
,
we
haue
a
commandement
to
marry
in
the
Lord
.
And
as
for
them
,
that
seek
to
defend
1.
Cor.
7.
39.
their
matches
,
which
haue
slightly
bin
made
,
wherein
God
hath
had
either
small
or
no
hand
:
he
hath
sufficiently
branded
,
and
set
his
marke
vpon
them
,
that
as
they
haue
not
been
gone
about
,
nor
finished
by
his
allowance
and
direction
,
so
they
are
not
by
him
alowed
,
(
though
mariage
otherwise
bee
honourable
,
)
and
therefore
not
beautified
with
the
sweete
sociablenesse
and
other
commodities
,
which
he
hath
annexed
to
those
marriages
,
which
he
approueth
.
But
I
will
speake
more
at
large
of
this
matter
,
when
I
shall
haue
more
direct
occasion
offered
.
That
which
I
haue
said
of
rash
marriages
,
I
may
say
,
and
so
take
me
)
of
all
vnaduised
and
inconsiderate
actions
and
attempts
whatsoeuer
,
that
as
men
can
haue
no
authoritie
for
the
taking
them
in
hand
,
from
Calebs
example
,
no
neither
haue
from
the
Scriptures
in
any
place
;
euen
so
,
and
thereafter
shall
their
gainesayings
be
by
them
,
who
will
needs
goe
to
worke
in
that
manner
.
To
the
next
obiection
,
that
he
gaue
his
daughter
through
his
rash
offer
to
Answere
2.
one
of
his
owne
flesh
,
who
could
not
marrie
her
by
the
law
of
God
,
being
his
brother
,
and
therfore
vncle
to
her
:
to
this
I
say
that
,
he
was
not
his
younger
brother
,
to
whom
hee
gaue
her
,
I
meane
Othniel
,
but
his
kinseman
,
and
the
least
euery
way
among
his
brethren
,
the
children
of
his
father
,
both
in
yeeres
,
authority
,
and
wealth
.
But
yee
will
obiect
,
that
the
text
calleth
him
his
brother
:
I
answer
,
that
Christs
kinsmen
were
called
his
brethren
,
and
yet
were
not
so
;
and
all
Diuines
almost
grant
,
that
Marie
,
the
mother
of
our
Sauiour
had
no
more
children
then
Christ
only
;
and
therfore
they
expound
those
places
,
Mat.
13.
&
12.
of
his
kinsmen
and
kinswomen
.
And
that
this
the
Matth.
13.
55.
and
12.
46.
Hebrew
word
,
here
vsed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
properly
signifieth
a
naturall
brother
,
is
put
as
vsually
for
a
kinseman
also
,
and
the
posteritie
of
brethren
,
the
Scripture
is
cleare
,
and
plentifull
in
shewing
it
.
Reade
for
Example
,
Leuit.
25.
Leuit.
25.
46.
where
the
word
brethren
signifieth
the
children
of
brethren
:
Ouer
your
brethren
,
Numb.
32.
6.
the
children
of
Israel
,
ye
shall
not
rule
one
ouer
another
with
crueltie
.
And
numb
.
32.
shall
your
brethren
the
children
of
Israel
goe
to
warre
,
and
ye
tarrie
here
?
In
both
places
,
by
brethren
,
the
Scripture
meaneth
the
posteritie
and
children
of
the
12.
sonnes
of
Iacob
,
and
so
many
other
Scriptures
doe
.
And
so
to
returne
,
if
this
Othniel
and
Achsah
had
been
within
the
degrees
forbidden
,
that
he
might
not
haue
married
her
,
but
it
had
been
against
the
commandement
of
God
,
who
doubteth
,
but
that
hee
would
haue
been
better
aduised
,
and
that
hee
meant
not
in
offering
her
to
doe
any
thing
that
should
offend
God
?
I
say
therefore
if
either
Othniel
,
or
any
other
winning
the
citie
,
could
not
lawfully
haue
married
her
,
Caleb
would
haue
supplied
his
offer
some
other
way
to
the
contentment
of
the
partie
.
And
vpon
the
answer
to
the
question
,
I
say
much
like
as
vpon
the
answer
of
the
former
question
,
as
the
matter
requireth
,
and
giueth
occasion
.
Let
none
gather
from
this
speech
of
Caleb
,
that
it
is
lawfull
to
marrie
within
degrees
forbidden
,
as
though
Caleb
had
made
such
a
marriage
for
his
daughter
.
And
although
he
were
called
his
kinsman
,
yet
seeing
it
is
not
said
,
he
was
his
brothers
,
or
sisters
sonne
,
therefore
I
haue
no
necessarie
occasion
offered
to
answere
the
question
,
whether
Cosin
Germans
may
marrie
together
:
but
yet
seeing
I
haue
thus
spoken
of
it
,
I
therefore
signifie
my
iudgement
agreeing
with
such
as
I
haue
read
and
conferred
with
,
and
that
is
this
,
that
although
the
word
of
God
doe
not
expressely
forbid
it
,
yet
seeing
it
prohibiteth
those
degrees
that
be
further
off
,
it
is
of
great
probabilitie
,
that
Christishould
more
then
in
a
common
manner
consider
and
examine
for
what
weightie
and
speciall
causes
they
doe
imbrace
,
and
not
abstaine
from
such
marriages
.
And
me
thinkes
he
hath
giuen
some
watchword
thereof
vnto
vs
in
this
,
that
the
life
of
many
couples
so
marrying
together
,
hath
been
found
tedious
,
and
accompanied
with
mutual
dislikes
betwixt
the
parties
,
when
no
reason
could
be
seene
thereof
beside
that
,
and
for
proofe
hereof
,
it
hath
been
acknowledged
,
that
to
haue
been
the
cause
thereof
.
For
my
part
,
when
the
question
hath
been
propounded
to
mee
about
such
marriages
,
I
haue
(
as
I
know
the
practise
of
many
my
betters
to
haue
been
)
I
haue
(
I
say
)
disswaded
from
them
for
inconueniences
,
not
as
vnlawfull
:
and
so
I
leaue
this
point
.
But
to
returne
to
Caleb
,
although
he
had
maried
his
daughter
within
degrees
forbidden
,
yet
it
had
giuen
no
libertie
to
vs
to
doe
so
,
neither
to
doe
any
thing
else
,
that
is
vnlawfull
,
or
forbidden
by
the
word
of
God
,
forasmuch
as
we
haue
our
direction
there
,
what
we
may
do
,
either
in
matters
of
marriage
,
or
in
any
thing
else
whatsoeuer
.
And
therefore
wee
ought
little
to
regard
examples
,
that
leade
any
other
way
.
And
thus
these
obiections
being
answered
,
I
will
proceed
in
th
story
.
And
first
that
it
is
said
here
that
Othniel
,
being
a
valiant
man
,
took
the
citie
Vers
13.
Doct.
1.
Debir
,
notwithstanding
that
the
difficulties
to
win
it
were
very
great
,
by
this
wee
see
,
that
besides
this
verifieth
the
prouerb
which
is
heere
spoken
of
him
,
that
a
mans
gift
preferreth
him
,
(
as
the
like
may
be
said
of
Ioseph
,
Daniel
,
and
others
)
and
that
all
men
should
seeke
for
the
gifts
of
God
,
which
they
may
attaine
,
to
honour
the
giuer
,
who
preferreth
them
thereby
:
I
say
,
besides
that
,
we
may
learne
that
Othniel
being
religious
,
and
his
prayers
being
most
faithfully
1.
Cron.
4.
10.
made
to
God
,
as
we
reade
in
the
Chronacles
,
so
that
God
heard
them
,
and
yet
he
tooke
incouragement
by
the
offer
of
Caleb
to
set
vpon
that
great
worke
;
we
may
(
I
say
)
learne
,
that
euen
godly
men
may
take
,
and
vse
the
benefit
of
such
incouragements
,
as
are
lawfully
offered
them
to
the
going
about
any
worke
that
God
commandeth
them
.
It
is
true
indeed
,
that
euen
his
bare
word
alone
ought
to
put
life
into
vs
,
and
quicken
vs
to
our
duties
,
and
much
more
,
because
there
is
a
promise
of
blessing
annexed
to
the
obeying
of
euery
commandement
of
his
,
yea
a
great
promise
of
reward
:
but
yet
,
Psalm
.
19.
11.
seeing
we
are
weake
,
because
of
the
flesh
that
striueth
against
the
spirit
in
vs
,
Gal.
5.
17.
therefore
we
haue
need
of
all
helpes
and
furtherance
that
may
whet
vs
on
.
And
therefore
,
though
it
was
the
dutie
of
Othniel
to
set
against
the
enemies
of
God
,
as
the
rest
of
the
Israelites
were
bound
to
doe
,
yet
there
is
no
doubt
,
but
he
was
much
more
earnestly
set
on
by
this
incouragement
.
So
,
it
is
the
dutie
of
euery
faithfull
minister
of
God
to
preach
the
Gospel
diligently
and
willingly
,
euen
for
the
commandement
of
Christ
,
If
thou
louest
mee
,
feede
my
Iohn
.
21.
16.
lambes
,
and
my
sheepe
:
yet
if
the
Lord
blesse
his
labours
plentifully
,
and
the
people
minister
to
him
,
readily
,
so
that
hee
bee
sufficiently
prouided
for
,
no
man
doubteth
,
but
that
hee
shall
doe
his
dutie
much
better
,
as
seeing
thereby
that
hee
is
(
as
good
reason
why
hee
should
so
bee
)
highly
and
well
regarded
.
So
a
Christian
man
that
laboureth
with
his
hands
in
the
calling
God
hath
set
him
,
ought
to
bee
occupied
therein
willingly
,
and
for
conscience
sake
;
but
if
God
blesse
him
with
good
successe
,
he
shall
goe
about
the
duties
of
it
farre
more
chearefully
,
and
in
better
sort
.
In
all
things
we
find
it
thus
.
If
the
Gospell
be
soundly
and
diligently
preached
,
all
ought
to
be
ready
to
heare
it
,
but
if
magistrates
themselues
bee
forward
that
way
,
and
cause
others
by
their
authoritie
to
doe
the
same
,
so
that
they
see
the
Gospel
be
had
in
good
account
,
shall
it
not
(
thinke
we
)
quicken
euen
the
best
much
more
then
they
should
otherwise
be
?
not
that
these
meaner
incouragements
should
most
preuaile
with
men
,
but
the
Lords
commandement
;
yet
that
shall
the
better
doe
it
,
when
these
also
be
added
,
to
helpe
our
weakenes
.
But
to
looke
to
these
principally
,
while
the
chiefe
is
neglected
,
that
is
a
thing
meerely
preposterous
,
and
the
next
way
to
pul
downe
al
right
maner
of
going
about
our
duties
,
what
shewes
thereof
soeuer
men
wil
make
,
and
how
commonly
so
euer
the
the
greatest
part
offend
this
way
.
And
yet
God
seeing
the
infirmitie
of
his
people
,
and
their
vnto
wardnesse
to
godly
duties
,
and
how
hardly
they
are
brought
to
the
well
discharging
of
them
by
his
bare
commandement
,
hath
drawne
them
on
by
fit
rewards
,
promises
,
and
incouragements
.
For
who
doubteth
,
that
the
deare
seruants
of
God
are
much
heartned
and
helped
forward
thereby
?
and
yet
Gods
charge
(
as
I
haue
said
)
ought
most
to
preuaile
with
them
,
though
hypocrites
and
time-seruers
doe
make
their
greatest
account
of
them
,
other
,
little
setting
by
this
in
the
meane
while
,
till
God
open
their
eies
to
repent
,
or
till
they
bee
hardned
.
For
what
one
of
a
thousand
in
any
calling
or
condition
would
labour
and
trauell
euen
for
the
necessarie
helpes
to
this
life
,
by
the
vertue
of
the
bare
commandement
[
thou
shalt
labour
]
if
gaine
and
profit
came
not
in
thereby
?
To
proceed
,
Othniel
being
the
meanest
in
his
fathers
house
,
and
yet
Caleb
Doct.
2.
keeping
promise
with
him
,
in
giuing
his
daughter
to
him
;
it
commendeth
his
faithfulnes
in
that
he
did
not
winde
out
dishonestly
from
making
good
his
word
,
as
men
vse
to
doe
;
euen
as
hee
is
set
forth
,
and
praised
in
many
other
respects
before
.
To
be
praised
of
men
,
or
to
praise
a
mans
selfe
is
matter
of
small
reiovcing
,
but
he
,
whom
the
Lord
praiseth
is
blessed
;
as
Iob
was
,
seeing
2.
Cor.
10.
18.
God
himselfe
spake
of
him
thus
to
Satan
,
Hast
thou
not
considered
my
servant
Iob
,
that
he
feareth
God
,
and
departeth
from
euill
.
And
so
he
commended
Zacharie
Iob.
1.
8.
Luke
1.
6.
and
Elizabeth
,
and
Cornelius
.
But
to
come
more
particularly
to
that
which
Actes
10.
2.
he
is
commended
for
here
,
I
meane
his
faithfulnesse
in
keeping
his
promise
,
and
that
in
so
great
a
matter
;
and
when
he
had
that
which
he
would
at
Othniels
hands
;
how
many
(
thinke
we
)
shall
be
found
that
wil
doe
so
?
but
winde
out
from
standing
to
their
word
,
dishonestly
,
and
with
subtill
distinctions
,
wranglings
,
and
wrestings
of
the
matter
,
and
other
setting
downe
their
meanings
then
they
had
,
when
they
promised
,
especially
if
it
bee
for
their
owne
benefit
and
aduantages
?
Oh
,
it
is
lamentable
euery
where
to
behold
it
,
so
that
the
innocent
(
who
are
for
the
most
part
of
the
poorer
sort
)
goe
commonly
by
the
hardest
;
and
yet
,
let
vs
know
in
the
meane
while
,
that
God
will
take
part
with
the
wronged
and
oppressed
,
and
therefore
let
vs
beware
of
it
.
But
the
world
is
come
to
this
,
that
there
is
no
hold
of
the
most
mens
word
:
no
,
nor
of
their
wrighting
neither
,
if
by
any
meanes
,
it
may
be
shifted
off
,
and
denied
.
Which
caused
Salomon
to
cry
out
,
saying
:
Euery
man
will
Prou.
20.
7.
boast
of
his
owne
goodnesse
,
but
where
shall
wee
find
a
faithfull
man
?
It
is
a
vertue
that
God
requireth
to
be
in
him
,
whom
hee
will
put
in
his
seruice
,
I
meane
faithfulnesse
,
as
Paul
sheweth
of
himselfe
,
that
he
was
counted
faithfull
,
and
1.
Tim.
1.
12.
then
put
in
his
seruice
.
And
wee
in
our
earthly
dealings
,
what
other
good
parts
soeuer
we
find
in
our
seruants
,
yet
we
are
glad
to
forgoe
them
all
,
if
we
cannot
haue
them
faithfull
,
and
trustie
to
vs
.
And
so
vnfaithfulnesse
on
the
contrarv
,
is
so
dishked
and
hated
euen
of
those
who
are
faultie
in
it
themselues
,
though
blind
through
selfeloue
in
seeing
it
,
that
they
who
can
no
way
hide
it
,
but
that
it
breaketh
forth
in
them
to
be
seene
openly
,
are
brought
into
vtter
discredit
by
it
.
And
euen
so
,
if
others
,
who
as
commonly
offend
in
Note
.
it
,
but
can
more
cleanely
conuay
,
and
hide
it
with
setting
a
faire
face
on
it
,
were
brought
to
light
,
as
they
are
,
who
cannot
so
easily
couer
it
,
they
should
(
doubtlesse
)
be
in
little
account
,
how
many
so
euer
they
be
who
are
tainted
with
it
.
Gehezay
,
Iudas
,
Ananias
,
with
Saphira
his
wife
,
and
Simon
Magus
,
who
Iohn
1.
47.
gaue
shew
of
faithfulnesse
,
after
hee
heard
Philip
preach
,
these
with
many
such
do
testifie
,
how
this
faithfulnes
is
iustled
aside
,
and
reiected
.
But
happie
was
Nathaniel
,
a
true
Israelite
,
in
whom
there
was
no
guide
,
who
then
did
reioyce
for
it
,
and
now
doth
inioy
the
fruit
of
it
in
heauen
,
while
the
staine
,
and
reproch
of
the
other
mentioned
,
will
neuer
be
put
out
.
And
so
(
to
conclude
)
must
they
all
shew
this
faithfulnesse
,
who
desire
to
enter
into
the
Lords
Tabernacle
,
Psalm
.
15.
4.
and
consequently
truly
performe
that
which
they
haue
lawfully
promised
,
as
in
the
Psalme
is
plainely
shewed
.
And
but
for
the
auoiding
of
tediousnes
,
it
might
further
be
laid
out
more
at
large
.
For
,
as
I
haue
said
somwhat
to
the
disgracing
of
this
sin
of
vnfaithfulnes
in
general
,
&
in
deceiuing
one
another
by
breaking
promise
,
so
it
is
much
more
odious
when
it
is
practized
vnder
pretence
of
religion
:
I
meane
,
while
men
shall
professe
with
their
mouthes
to
feare
God
,
and
yet
denie
the
power
thereof
in
their
liues
,
as
some
of
them
did
,
of
whom
I
haue
spoke
before
.
Now
to
shew
Calebs
liberality
to
Othniel
,
it
is
shewed
,
that
as
he
had
giuen
Verse
14.
15.
his
daughter
to
him
;
so
hee
gaue
him
a
liberall
and
rich
dowry
with
her
,
which
we
vnderstand
to
haue
been
so
by
her
owne
words
;
when
she
said
to
her
father
,
thou
hast
giuen
me
a
countrey
:
and
this
he
did
,
that
it
might
bee
seene
that
he
gaue
her
freely
to
him
,
as
he
had
promised
to
doe
:
for
hee
was
a
great
Prince
,
and
Othniel
was
of
the
same
Tribe
.
Moreouer
,
(
to
shew
the
the
libertie
that
children
haue
allowed
them
of
God
,
)
it
is
said
here
,
that
she
desired
other
ground
of
her
father
,
(
as
she
had
mooued
her
husband
before
to
doe
,
with
springs
of
water
fit
for
their
vse
,
seeing
that
was
dry
ground
,
which
he
had
giuen
her
.
And
she
tooke
the
fittest
oppertunitie
to
request
it
,
when
she
hauing
gone
to
abide
and
dwell
with
her
husband
,
and
they
both
had
(
in
all
likelihood
)
viewed
the
ground
,
after
that
,
she
returning
to
her
father
,
who
came
to
meet
her
,
she
cast
herselfe
from
her
asse
,
that
she
might
do
reuerence
,
and
her
dutie
to
her
father
,
and
then
shee
made
this
petition
to
him
.
This
be
said
for
the
clearing
and
better
vnderstanding
of
these
two
verses
.
This
story
,
though
briefe
,
doth
giue
good
light
to
vs
both
about
one
dutie
of
parents
in
marrying
their
children
,
to
wit
,
to
prouide
for
them
,
and
as
they
may
conueniently
also
of
and
about
the
liberties
of
the
children
againe
,
when
they
are
bestowed
in
marriage
,
namely
,
that
they
may
make
request
for
necessaries
,
if
there
haue
been
neglect
thereof
before
.
And
first
,
concerning
parents
,
seeing
Caleb
gaue
possessions
with
his
daughter
at
her
marriage
,
according
to
his
greatnesse
;
euen
possessions
of
ground
,
which
had
not
bin
lawfull
for
him
to
haue
done
,
but
that
the
young
couple
were
both
of
the
same
Tribe
,
it
teacheth
that
parents
at
the
putting
of
their
children
(
which
haue
been
obedient
to
them
)
from
their
charge
,
at
their
marriage
,
should
as
sufficiently
prouide
for
them
as
they
may
,
and
as
it
may
stand
with
other
conueniences
.
They
should
not
seeke
and
desire
to
please
them
in
marriage
without
their
charge
,
for
many
inconueniences
goe
therewith
:
as
Abraham
gaue
portions
to
Isaac
,
and
Ishmael
,
and
the
Lord
declared
Genes.
25.
5.
6.
Ioshua
14.
&
15.
16.
&
17.
to
vs
in
the
story
of
diuiding
the
land
of
Canaan
,
that
hee
was
well
pleased
with
this
,
that
prouision
should
be
made
for
posteritie
,
one
generation
after
another
.
Neither
could
societies
be
otherwise
maintained
among
men
in
good
sort
,
nor
children
be
bestowed
in
fit
and
due
time
in
marriage
,
whereby
very
great
hurt
and
detriment
must
needs
fall
out
,
both
to
Church
and
commonwealth
.
But
herein
I
meane
in
parents
prouiding
for
their
children
,
(
as
farre
as
my
knowledge
reacheth
)
there
is
for
the
most
part
,
no
great
fault
to
bee
found
:
although
indeed
,
there
are
some
vnnaturall
and
hard
harted
men
,
from
whom
little
or
nothing
can
be
wrong
,
(
though
ability
faile
them
not
)
till
they
must
leaue
their
goods
to
bee
scrambled
for
by
their
children
with
much
strife
and
contention
seeing
they
could
neuer
bee
brought
to
dispose
of
them
in
any
reasonable
sort
while
they
liued
.
But
to
leaue
these
,
and
come
againe
to
the
other
,
their
fault
is
twofold
otherwise
,
though
the
most
of
them
be
not
to
be
charged
this
way
,
as
I
haue
said
.
The
one
is
,
that
they
get
much
of
their
wealth
by
ill
meanes
,
which
they
leaue
richly
to
their
children
at
their
death
,
or
bestow
it
as
they
please
vpon
them
in
their
life
.
The
other
is
,
that
they
oft
put
all
out
of
their
owne
hands
into
their
childrens
,
to
preferre
them
in
marriage
,
and
setting
them
vp
so
high
,
they
bring
themselues
as
low
.
These
two
euils
are
very
common
,
and
require
good
looking
to
,
for
the
amending
of
them
.
For
the
first
,
it
is
a
sweet
comming
in
of
their
goods
to
them
which
they
wring
from
others
by
oppression
,
extorsion
,
violence
,
or
fraud
;
it
is
(
I
say
)
sweet
in
the
comming
in
,
but
as
bitter
it
shall
bee
,
(
to
the
full
)
at
the
going
out
.
The
Lord
hath
set
vs
our
bounds
,
that
wee
should
in
no
wise
offer
others
Matth.
7.
1.
12.
that
measure
,
which
we
are
vnwilling
should
be
offered
to
vs
againe
,
which
rule
,
though
I
am
perswaded
that
Preachers
may
teare
their
tongues
to
the
stumpes
,
before
they
shall
bring
many
to
be
guided
by
,
yet
some
(
I
hope
)
wil
submit
themselues
vnto
it
.
But
in
all
dealings
,
there
are
so
many
waies
found
out
to
vphold
mens
estates
,
or
to
augment
them
,
and
the
greatest
pretence
is
for
their
children
,
that
they
will
heare
nothing
,
if
it
be
spoken
to
perswade
to
equitie
,
and
innocency
which
make
the
practisers
thereof
bold
as
a
Lion
,
Prou.
28.
1.
and
to
the
trying
of
their
doings
,
whither
they
be
good
or
no.
Such
,
and
so
many
kinds
of
deceiuings
,
and
cruell
dealings
there
are
practised
,
as
by
Executors
in
detaining
the
goods
committed
to
their
fidelity
,
to
be
put
to
good
vses
;
such
rackings
of
mens
rents
,
that
they
neuer
regard
how
the
tenant
with
all
his
toile
may
,
in
any
poore
sort
,
be
maintained
;
but
they
are
forced
by
necessitie
to
leaue
their
farmes
,
and
some
to
run
cleane
away
.
Such
exactions
in
their
loanes
,
till
they
fill
the
prisons
with
them
,
who
cannot
pay
their
vnreasonable
demands
,
whereas
they
should
looke
for
no
benefit
thereby
,
but
that
only
which
might
stand
with
the
benefit
of
them
that
vse
and
imploy
the
stocke
.
And
to
giue
a
taste
of
the
rest
by
these
,
who
are
occupied
in
greater
dealings
,
(
for
who
can
recken
vp
all
)
to
come
to
smaller
matters
,
who
almost
deales
iustly
in
them
?
But
ioynting
there
is
one
of
another
in
two
penny
dealings
(
as
pinching
in
measures
and
waights
to
get
a
groat
or
a
shilling
or
in
the
whole
bargaine
,
with
the
like
,
so
that
such
gaine
is
more
sweete
to
them
,
then
all
the
rest
,
which
they
may
lawfully
take
for
their
commodities
,
as
it
is
in
the
Prouerb
,
stollen
things
,
though
they
be
but
Prou.
9.
17.
waters
are
sweet
.
But
by
this
,
conceiue
of
the
rest
.
This
shal
suffice
to
say
of
the
first
sinne
of
parents
about
prouiding
for
their
children
;
that
I
say
nothing
of
the
great
hurt
they
doe
themselues
hereby
:
for
while
they
are
thus
greedily
set
to
seeke
commoditie
for
their
children
,
they
bereaue
themselues
of
knowledge
and
grace
:
yea
,
and
they
waxe
very
sloathfull
and
negligent
in
vsing
the
meanes
to
increase
both
;
and
that
also
beside
the
omitting
the
doing
of
good
to
others
.
By
this
meanes
leauing
no
blessing
,
(
as
Caleb
did
)
but
a
curse
to
their
posteritie
,
who
must
pay
the
shot
full
dearely
,
for
all
those
commings
in
of
vnrighteous
Mammon
.
Better
it
is
to
be
the
beast
,
then
the
child
of
such
parents
.
The
second
fault
of
parents
followeth
,
that
is
,
to
put
themselues
out
of
all
,
euen
house
and
home
,
(
as
they
say
)
and
that
for
the
preferring
of
their
children
to
great
mariages
,
(
little
else
being
respected
of
them
)
wherein
,
though
they
deale
ill
in
the
former
to
the
loading
and
burdening
of
their
consciences
,
yet
in
this
latter
,
they
prouide
most
vnwisely
for
themselues
,
and
their
bodily
estate
and
maintainance
,
and
thereby
it
must
needs
goe
the
worse
with
their
soules
.
True
it
is
indeed
,
their
children
gaine
wel
by
the
bargaine
,
(
if
all
other
things
be
sutable
in
their
match
,
as
religion
in
both
parties
,
and
good
liking
betwixt
them
,
for
that
very
cause
,
that
they
be
both
heires
of
the
promise
)
but
what
wisdome
is
that
in
the
parents
,
to
depriue
themselues
and
many
poore
neighbours
,
of
the
benefit
,
which
they
might
,
and
by
good
right
ought
to
haue
inioyed
by
keeping
their
estate
,
especially
the
greatest
part
of
it
in
their
owne
hands
,
and
to
thrust
their
heads
vnder
their
childrens
wings
;
to
lift
vp
them
,
and
pluck
downe
themselues
,
when
yet
,
for
the
most
part
,
their
children
are
very
vnfit
for
it
?
But
be
they
as
they
may
be
,
I
meane
fit
enough
to
vse
that
estate
,
yet
they
hauing
once
obtained
a
right
in
al
,
and
being
put
into
possession
thereof
,
how
vnmeet
is
it
that
the
parents
must
be
beholding
to
them
for
that
which
they
haue
to
liue
with
all
?
And
yet
,
that
shall
be
with
grudging
enough
yeelded
vnto
them
,
especially
after
a
while
.
For
they
deale
with
them
as
flatterers
do
with
their
benefactors
,
when
they
haue
sucked
what
they
can
,
then
vnthankfully
they
cast
them
off
,
and
turne
them
ouer
perke
,
nay
,
more
then
that
,
if
their
parents
haue
kept
any
thing
in
their
owne
hands
to
relieue
themselues
,
some
children
are
neuer
well
,
till
they
haue
,
vnder
some
colourable
shew
of
reason
,
wound
euen
that
from
them
into
their
owne
hands
:
or
if
they
cannot
,
then
their
death
is
longed
for
,
that
so
they
may
haue
all
.
So
that
their
old
age
is
tedious
,
and
irksome
to
them
,
wherein
they
should
looke
for
most
kindnesse
and
quietnes
at
their
childrens
hands
,
and
the
greatest
respect
and
regard
to
be
had
of
them
.
For
their
occupyings
;
I
deny
not
,
but
when
age
hath
made
them
vnfit
for
labour
,
or
ouerseeing
their
commodities
,
it
may
be
conuenient
to
yeeld
them
into
their
childrens
hands
,
those
I
meane
,
which
in
all
respects
shall
be
thought
meetest
for
the
same
;
but
vpon
good
conditions
,
yet
,
that
their
parents
may
be
well
dealt
with
by
them
,
and
keepe
the
chiefe
hold
in
their
owne
hands
for
the
time
.
And
these
two
dangers
being
wisely
auoided
by
parents
,
I
freely
affirme
,
that
they
ought
to
prouide
for
their
children
,
as
I
1.
Tim.
5.
8.
haue
said
,
when
they
bestow
them
in
marriage
,
wherein
(
yet
)
this
must
bee
obserued
of
them
,
that
they
straine
themselues
the
further
to
do
them
good
,
and
more
good
,
as
they
haue
shewed
themselues
most
obedient
to
them
in
the
Lord
,
and
most
humble
,
and
are
qualified
with
other
good
fruites
of
religion
.
And
this
be
said
of
the
parents
prouiding
for
their
children
,
at
the
putting
of
them
forth
to
marriage
,
by
occasion
of
Calebs
so
doing
to
his
daughter
.
Now
followeth
the
other
point
in
this
short
story
,
that
is
,
the
libertie
,
which
the
children
haue
at
that
time
,
to
make
request
for
themselues
to
their
parents
:
But
I
will
here
cut
off
,
as
hauing
been
ouer
long
.
THE
SIXTH
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
goe
forward
in
the
story
where
I
left
concerning
Caleb
Vers.
14.
15.
The
opening
of
them
.
and
Acsah
his
daughter
,
wee
are
here
to
consider
what
Acsah
,
Calebs
daughter
said
to
her
father
when
he
met
her
,
as
we
haue
heard
what
he
himselfe
her
father
did
to
her
,
when
he
gaue
her
to
Othniel
in
marriage
.
She
(
it
is
said
here
)
when
she
came
first
to
her
husband
,
moued
him
to
aske
of
her
father
a
field
;
but
whither
he
was
loath
and
refused
,
or
whither
he
tarried
too
long
,
she
lighted
off
her
asse
and
made
the
request
to
her
father
herselfe
,
he
giuing
her
oportunitie
by
asking
of
her
,
what
she
desired
;
for
it
seemes
,
hee
saw
,
shee
came
to
some
such
end
,
then
she
besought
him
,
that
as
he
had
giuen
her
drie
ground
without
water
,
so
he
would
giue
her
springs
of
water
to
it
,
for
her
bounds
were
great
and
large
;
and
she
requesting
this
of
him
,
he
gaue
them
vnto
her
contentation
.
Now
from
hence
we
may
learne
(
as
I
said
,
)
besides
the
reuerence
she
shewed
to
her
father
in
lighting
from
her
beast
,
what
the
libertie
of
children
is
Doct.
when
they
are
bestowed
in
marriage
,
and
that
is
this
:
They
may
desire
of
their
parents
,
as
their
abilitie
will
giue
leaue
,
such
things
as
they
see
to
be
needful
for
them
in
their
place
,
to
the
honest
supply
of
their
wants
,
if
their
parents
haue
neglected
,
or
not
seene
,
and
remembred
it
;
seeing
they
are
to
looke
to
it
,
and
none
are
fitter
nor
meeter
to
helpe
them
.
For
through
want
of
necessaries
,
there
is
much
discouragement
oft-times
to
young
beginners
,
and
the
parents
are
to
prouide
and
lay
vp
for
the
children
.
But
whilest
it
is
allowed
them
to
desire
things
needfull
and
meet
2.
Cor.
12.
14.
of
them
,
it
is
not
fit
for
them
in
a
stout
and
stately
maner
to
require
it
,
and
so
to
forget
themselues
,
but
in
humilitie
to
request
it
.
Neither
is
it
fit
for
them
to
serue
their
owne
turne
in
what
they
list
,
for
the
setting
vp
their
owne
countenance
,
or
to
pluck
from
others
,
who
are
as
wel
to
be
regarded
as
they
;
(
which
yet
is
too
common
,
)
that
euery
one
is
for
himselfe
,
and
doth
not
consider
another
by
himselfe
.
This
,
I
say
,
must
be
taken
heed
off
,
lest
it
raise
disagreement
and
hard
thoughts
betwixt
them
and
their
brethren
.
As
for
her
demand
,
the
text
plainly
sheweth
,
that
it
was
very
needful
that
she
asked
,
though
her
father
had
granted
out
her
portion
before
;
for
wee
know
in
those
drie
and
South
Countries
what
need
there
was
of
water
.
And
we
see
that
her
request
being
so
reasonable
,
her
father
neuer
stood
about
it
,
but
yeelded
to
her
freely
and
liberally
,
euen
springs
in
the
vpper
and
nether
grounds
.
In
like
manner
parents
should
doe
to
their
children
according
to
their
abilitie
,
as
I
haue
said
before
.
It
followeth
.
VERS.
16.
And
the
children
of
Keny
,
Moses
father
in
law
,
went
vp
out
of
the
city
of
Palme
trees
with
the
children
of
Iuda
,
into
the
wildernesse
of
Iuda
,
that
lyeth
in
the
South
of
Arad
,
and
went
and
dwelt
among
the
people
.
WE
haue
heard
of
Caleb
,
Othniel
and
Acsah
.
Now
to
proceed
in
the
The
sense
.
Chapter
,
there
is
added
here
in
this
next
verse
interlaced
betwixt
the
former
,
and
the
next
following
a
briefe
mention
of
the
Kenites
,
the
posteritie
of
Keni
Moses
father
in
law
,
how
they
came
downe
with
the
Tribe
of
Iuda
,
at
the
time
when
they
destroyed
Hebron
and
Debir
,
and
they
dwelt
by
them
in
tents
.
For
Hobab
,
the
sonne
of
Keni
and
his
retinue
,
being
perswaded
by
Moses
(
when
the
children
of
Israel
were
in
the
wildernesse
going
toward
Numb.
10.
29.
the
land
of
Canaan
)
to
goe
with
them
hee
promising
them
,
that
as
the
Lord
had
said
to
him
,
he
would
doe
them
good
;
so
he
(
I
meane
Moses
)
would
likewise
make
them
partakers
thereof
.
Hereupon
some
of
these
Kenites
went
with
him
and
the
children
of
Israel
,
and
were
guides
to
them
in
the
wildernesse
,
the
way
that
they
went
;
and
these
Kenites
came
ouer
Iordan
with
Israel
,
and
abode
with
the
Tribe
of
Beniamin
at
Iericho
,
the
citie
of
Palm-trees
,
and
from
thence
they
came
and
abode
with
the
men
of
Iuda
,
after
they
had
woon
the
forementioned
citie
,
and
other
thereby
.
And
the
story
recordeth
that
these
went
and
liued
with
the
people
of
Israel
,
to
be
better
instructed
in
the
right
manner
of
worshipping
God
,
as
they
had
by
their
predecessors
made
beginnings
therin
before
.
This
dwelling
of
the
Kenites
with
the
people
Doct.
of
God
,
and
in
leauing
their
owne
countrey
,
for
the
ioyning
themselues
to
them
,
as
it
highly
commendeth
them
,
so
it
teacheth
,
that
it
is
behouefull
for
vs
,
and
our
dutie
,
and
much
to
our
benefit
,
to
ioyne
our selues
,
(
as
wee
may
haue
oportunitie
,
)
to
the
godly
and
their
fellowship
.
These
Kenites
,
if
they
had
done
as
the
most
doe
,
they
had
been
ignorant
of
the
law
of
God
,
and
so
had
lyen
in
darknesse
,
and
had
not
knowne
the
Lord
,
their
hope
and
happinesse
,
but
they
more
regarding
to
seeke
true
knowledge
,
and
therefore
leauing
their
owne
countrie
,
and
being
much
kindled
and
incouraged
thereby
with
the
loue
of
Gods
promises
,
they
prospered
among
the
people
of
God
.
And
so
,
I
say
,
wee
ought
to
seeke
and
ioyne
our selues
in
acquaintance
with
Note
.
the
religious
and
godly
,
who
liue
by
faith
and
hope
,
such
as
maketh
not
ashamed
.
For
though
wee
liue
not
among
the
Heathen
,
yet
wee
liue
for
the
most
part
among
Papists
,
Atheists
,
blind
and
prophane
Worldings
:
whose
conuersation
and
example
wee
are
easily
infected
by
,
and
made
like
vnto
them
.
I
wrote
to
you
(
saith
Saint
Paul
)
that
ye
company
not
,
that
is
,
that
ye
haue
1.
Cor.
6.
11.
no
fellowship
with
fornicators
,
drunckards
,
extorsioners
,
Idolaters
,
railers
,
and
such
like
,
for
we
know
,
that
euill
words
corrupt
good
manners
.
So
that
,
although
1.
Cor.
15.
33.
we
cannot
but
liue
where
such
be
,
as
Israel
did
with
the
Egyptians
:
yet
we
are
bound
,
euen
in
our
ciuill
contracts
and
dealings
with
them
,
(
which
wee
cannot
chuse
but
haue
,
and
vse
with
them
sometime
;
)
to
beware
,
that
wee
be
not
drawne
to
neere
societie
with
them
,
lest
we
learne
their
manners
,
or
at
least
wincke
at
them
,
and
beare
with
them
,
of
the
which
wee
should
shew
our
vtter
dislike
;
seeing
we
know
,
that
two
cannot
walke
together
,
but
they
must
be
of
one
mind
,
and
yet
wee
must
not
scorne
or
disdaine
the
worst
or
meanest
of
them
,
but
liue
among
them
in
al
innocencie
,
humility
,
and
good
Note
.
carriage
of
our selues
,
lest
we
harden
them
;
but
rather
that
wee
may
wait
patiently
,
to
see
if
God
at
any
time
will
giue
them
repentance
.
And
if
the
company
and
neere
acquaintance
with
the
godly
be
so
precious
,
then
beware
lest
we
forsake
our
fellowship
,
as
the
manner
of
some
is
,
but
make
Heb.
10.
25.
we
much
of
such
,
and
let
our
delight
be
,
(
as
Dauid
said
his
was
,
)
in
the
Saints
Psalm
.
16.
3.
that
are
on
the
earth
,
and
in
such
as
excell
in
vertue
.
And
such
as
dwell
among
them
,
and
haue
dealings
with
them
,
as
neighbours
that
are
neere
seated
together
,
must
needs
in
some
sort
haue
;
let
them
take
heed
,
that
through
commonnesse
of
liuing
with
them
,
they
waxe
not
wearie
of
this
blessing
,
as
wee
easily
are
brought
to
be
,
and
so
we
be
easily
alienated
from
them
by
testinesse
and
conceits
,
as
too
many
are
)
euen
by
small
occasions
,
and
for
very
trifles
;
when
we
haue
yet
learned
,
one
to
beare
anothers
burthen
:
and
religion
teacheth
vs
to
make
especiall
account
of
,
and
in
any
wise
to
seeke
peace
with
them
,
and
insue
and
follow
after
it
,
though
it
flie
from
vs
,
that
by
so
doing
,
Heb
12.
14.
Iohn
3.
35.
all
may
say
,
we
be
the
very
disciples
of
Christ
indeed
,
for
that
we
so
loue
one
another
.
Thus
let
them
doe
good
and
take
good
mutually
together
euery
way
as
they
can
.
But
to
whom
are
good
people
commonly
daintiest
?
euen
to
such
as
dwel
a
farre
off
from
them
:
God
declaring
thereby
,
that
they
who
dwell
by
them
,
are
blind
in
not
discerning
and
seeing
what
such
a
benefit
is
worth
,
and
therefore
that
they
prouoke
God
to
giue
them
their
habitation
,
and
to
send
them
among
such
as
they
themselues
be
,
that
is
,
vnquiet
,
and
froward
people
,
yea
and
worse
then
so
,
I
meane
prophane
&
skorners
,
that
they
may
thereby
the
better
know
what
godly
friendship
is
worth
,
who
,
if
they
had
been
wise
,
would
haue
kept
themselues
well
,
while
they
were
well
,
that
is
,
in
better
company
.
I
haue
seene
in
my
time
,
some
that
tooke
a
pritch
against
Note
.
such
as
feared
God
,
and
were
truly
religious
,
and
in
their
distempered
heate
,
and
ouerhastie
dislike
and
wearinesse
of
their
fellowship
,
though
they
were
farre
better
then
themselues
,
(
thus
are
men
caried
of
their
sections
rashly
,
wilfully
,
and
in
passion
:
)
in
this
their
heate
(
I
say
)
they
would
needs
resolue
to
remoue
their
dwelling
,
and
when
they
had
made
choice
of
it
to
their
owne
liking
,
when
no
perswasions
might
stay
them
from
it
,
they
were
so
handled
by
strangers
that
knew
not
God
nor
their
duties
,
and
so
vexed
and
crossed
among
them
,
that
they
cried
out
one
to
another
,
Wo
is
me
that
I
am
Psalm
.
120.
5.
constrained
to
dwell
in
Meshec
,
meaning
,
that
they
were
then
so
troubled
with
them
that
had
no
pitty
nor
regard
of
them
,
that
they
with
shame
confesse
then
,
and
cry
out
,
that
godly
neighbours
are
a
treasure
,
and
wished
with
much
losse
to
dwell
by
them
againe
.
This
example
of
the
Kenites
should
further
teach
vs
,
that
though
it
is
both
lawfull
and
meete
to
regard
maintenance
,
yet
we
ought
to
respect
chiefly
in
Doct.
2.
remoouing
our
dwellings
,
the
true
knowledge
of
God
,
which
now
is
to
be
attained
of
vs
by
a
sound
ministery
,
and
that
is
seldome
without
some
whose
companie
is
to
bee
desired
,
and
whose
acquaintance
may
make
our
liues
sweet
and
ioyfull
.
As
Ruth
the
Moabitesse
did
therefore
follow
her
mother
Ruth
.
1.
16.
in
law
Naomi
into
the
holy
land
,
out
of
her
owne
country
,
and
could
not
be
plucked
from
her
by
all
the
prerogatiues
thereof
,
her
kindred
,
acquaintance
and
such
like
.
It
was
the
commendation
of
strangers
,
as
we
oft
reade
in
the
Ester
8.
17.
Zach.
8.
23.
Scriptures
,
that
when
they
saw
Gods
blessing
vpon
the
Iewes
,
they
turned
to
their
religion
,
and
said
with
Ruth
to
Naomi
,
thy
God
shall
be
our
God
:
whereas
we
see
that
the
most
sort
are
rather
content
to
part
with
some
good
commoditie
,
then
they
would
dwell
among
Gods
people
,
thinking
it
a
bondage
to
liue
with
such
as
will
not
run
to
the
same
excesse
of
riot
with
them
.
Commonly
1.
Peter
4.
4.
when
men
change
their
dwellings
they
respect
some
sinister
end
thereof
,
as
profit
,
or
the
fulfilling
of
their
lusts
,
and
let
religion
goe
where
it
will
.
But
,
to
passe
from
these
,
such
a
mind
should
they
haue
,
as
Ruth
and
the
like
had
,
that
trauell
into
farre
countries
to
see
them
,
that
they
might
with
the
Queene
of
the
South
,
seeke
the
wisdome
of
God
to
guide
them
,
as
well
1.
King
.
101.
Matth.
12.
42.
as
to
see
the
countries
,
or
reape
commodities
and
pleasures
there
,
or
else
it
is
out
of
question
,
that
they
shall
bring
home
the
vaine
fashion
,
with
the
rude
and
heathenish
manners
thereof
,
to
the
tainting
of
other
,
and
their
owne
vtter
vndoing
,
as
by
too
wofull
experience
we
see
at
this
day
.
To
returne
from
trauellers
to
the
other
,
and
though
I
confesse
that
men
in
their
remoouing
their
dwelling
may
,
yea
,
and
must
regard
their
commoditie
;
yet
not
that
only
,
but
withall
they
should
with
Abraham
,
set
vp
an
alter
,
that
is
,
retaine
Gods
true
worship
,
and
see
how
it
may
be
vpholden
where
they
shall
become
.
VERS.
17.
But
Iuda
went
with
Simeon
his
brother
,
and
they
shew
the
Canaanites
,
that
inhabited
Zephath
,
and
vtterly
destroyed
it
,
and
called
the
name
of
the
city
Hormah
.
18.
Also
Iuda
tooke
Azzah
with
the
coastes
thereof
,
and
Ashkelon
with
the
coastes
thereof
,
and
Ekron
with
the
coastes
thereof
.
19.
And
the
Lord
was
with
Iudah
,
and
he
possessed
the
mountaines
:
for
hee
could
not
driue
out
the
Inhabitants
of
the
valleyes
,
because
they
had
chariots
of
iron
.
NOw
this
16.
verse
of
the
Kenites
being
spoken
of
,
we
are
come
to
an
end
The
sense
.
of
the
long
repetition
of
the
actes
of
Iudah
,
done
in
the
time
Ioshua
,
mentioned
from
the
8.
verse
to
this
16.
which
was
,
as
we
heard
interlaced
,
and
here
the
holy
Ghost
returneth
to
Simeon
and
Iudah
,
and
proceedeth
in
these
two
verses
,
to
set
downe
other
actes
of
theirs
after
Ioshuahs
death
,
as
he
began
to
doe
in
the
beginning
of
this
chapter
vnto
the
8.
verse
,
and
sheweth
how
they
destroyed
another
city
of
the
Canaanites
Zephath
by
name
:
and
that
they
tooke
more
cityes
besides
which
were
after
,
as
by
their
names
here
sett
downe
,
we
know
,
possessed
of
the
Philistines
.
Now
it
is
to
be
noted
,
that
they
wasted
some
of
the
cityes
vtterly
by
fire
,
as
Hazor
and
Iericho
,
and
so
they
delt
with
this
here
mentioned
.
Zephath
:
whereas
they
inhabited
others
of
them
.
Why
they
delt
so
with
this
,
it
is
not
sett
downe
,
but
they
did
as
they
were
commanded
.
We
are
sure
it
was
,
that
God
might
shew
his
kindnesse
to
Israel
,
when
some
of
them
were
vtterly
subuerted
,
where
greatest
danger
was
to
be
feared
:
and
to
testifie
his
seueritie
and
his
iustice
to
such
of
his
enemies
;
and
therefore
it
is
not
for
any
to
crie
out
of
it
as
crueltie
,
which
the
righteous
God
saw
meet
to
be
done
.
And
by
this
we
must
learne
,
that
though
wee
bee
forbidden
to
hate
the
Doct.
vers.
17.
persons
of
our
enemies
,
yet
when
wee
bee
set
by
the
Lord
to
execute
iudgement
vpon
them
,
our
eie
must
not
spare
them
,
vnder
the
colour
of
charitie
or
compassion
,
for
their
propernesse
,
manhood
,
or
any
other
foolish
respect
;
Neither
may
we
do
the
worke
of
the
Lord
negligently
.
Thus
Ioshua
,
though
he
pitied
the
state
of
Achan
,
yet
plainely
tels
him
,
In
as
much
as
thou
hast
troubled
Ioshua
7.
25.
vs
,
the
Lord
shall
trouble
thee
this
,
&c.
Thus
the
Lord
punished
Saul
seuerely
for
sparing
Agag
,
and
Ahab
for
so
dealing
with
Benhadad
,
saying
Thy
life
1.
Sam.
15
23.
1.
King
.
20.
42.
shall
goe
for
his
.
And
therefore
we
must
be
well
assured
of
Gods
commandement
,
when
we
goe
about
any
such
thing
,
against
such
persons
as
beeleaud
,
stubburne
and
willfull
.
This
commandement
of
God
is
to
be
extended
not
onely
against
all
traiterous
enemies
of
the
Church
,
but
also
against
that
rauening
and
roguish
progeny
of
spoilers
of
the
peace
and
gouernment
,
and
hauocke
makers
of
the
commonwealth
,
as
murtherers
,
&c.
And
therefore
confuteth
the
cursed
practise
of
Iesuites
,
who
,
if
they
be
not
as
yet
practizers
in
that
kind
themselues
,
doe
yet
by
all
meanes
labour
to
extenuate
the
odious
facts
and
treacheries
of
their
complices
by
false
reports
:
and
treducing
the
iust
proceedings
of
Christian
Princes
,
and
the
execution
of
their
lawes
for
the
restraining
of
such
monsters
,
by
infamous
libels
,
and
the
like
.
But
we
must
here
take
great
heed
also
,
that
we
colour
not
our
cruell
and
vncharitable
actions
with
a
pretence
of
zeale
to
God
,
and
yet
giue
place
to
our
affections
,
vnder
a
colour
of
seeking
the
glory
of
God
:
which
may
easily
be
done
,
as
the
Apostles
did
,
calling
for
fire
from
heauen
vpon
the
Sam●●itans
,
when
Luke
9.
54.
they
would
not
receiue
Christ
into
their
ciue
:
but
wee
must
know
,
that
all
men
being
our
neighbours
,
wee
must
bee
enemies
to
none
.
For
the
which
cause
Dauid
praved
for
his
owne
enemies
as
namely
for
Saul
,
when
yet
hee
Luk
10
20.
30.
&c.
prayed
against
Gods
enemies
,
hauing
also
good
warrant
to
doe
so
.
And
Moses
being
the
meekest
of
other
in
his
owne
case
;
yet
against
Corah
and
his
Psal
69
22
&c.
Numb.
16.
30.
companie
who
were
the
enemies
of
God
,
how
earnestly
did
hee
deale
,
pronouncing
that
the
earth
should
open
,
and
swallow
them
vp
aliue
for
their
rebellion
.
And
Paul
,
who
teacheth
vs
to
ouercome
euill
with
good
doe
yet
pray
Rom
12
last
.
feruently
against
the
false
teachers
,
saying
to
the
Galarhians
,
in
great
compassion
towards
them
,
I
would
to
God
,
that
they
were
cut
off
,
which
doe
disquiet
Gal.
5.
12.
you
.
So
that
as
we
heare
they
did
,
it
behoueth
vs
to
beare
our
owne
iniuries
and
indignities
committed
against
vs
withall
meeknesse
,
and
to
deale
mildly
in
our
owne
matters
,
but
in
the
Lords
farre
otherwise
.
And
where
it
is
demanded
,
whether
may
the
godly
pray
against
Tyrants
,
by
whom
the
true
worship
of
God
is
hindred
;
I
answere
,
that
against
their
tyrannie
and
cruell
doings
we
ought
to
pray
,
but
not
against
their
persons
,
who
may
possibly
repent
.
For
the
Lord
not
hauing
reuealed
to
vs
,
that
for
all
their
wickednesse
,
they
haue
yet
committed
the
vnpardonable
sin
,
therefore
what
good
meaning
so
euer
wee
haue
therein
,
wee
are
not
allowed
to
pray
for
their
confusion
.
But
if
God
once
make
knowne
his
mind
to
be
such
as
he
will
haue
them
destroyed
,
or
not
to
be
prayed
for
,
then
we
must
both
approoue
of
it
,
and
execute
it
accordingly
:
and
yet
so
,
that
as
they
are
men
we
pitie
them
,
as
our
Sauiour
denouncing
against
the
people
of
Ierusalem
,
Luke
19.
42.
shortly
after
to
bee
destroyed
,
yet
wept
in
beholding
the
miserie
that
was
comming
vpon
them
.
In
this
next
verse
,
it
is
shewed
that
Iuda
yet
preuailed
further
,
and
woon
The
sense
verse
18.
19.
other
cities
named
in
the
text
,
which
yet
,
in
the
3.
chapter
of
this
booke
,
are
said
to
haue
been
in
the
hands
of
the
Philistines
,
as
they
were
also
long
after
.
For
the
people
of
Israel
oft
prouoked
the
Lord
,
and
so
lost
againe
some
part
of
that
which
they
had
won
,
euen
as
it
was
like
now
to
bee
,
that
for
their
sin
they
lost
these
cities
which
they
had
before
inioyed
.
In
the
19.
verse
it
is
said
,
that
Iuda
possessed
the
mountaines
also
;
and
to
the
end
that
nothing
might
be
ascribed
to
the
men
,
namely
,
to
them
of
Iudah
,
and
to
Simeon
,
for
Simeon
had
entred
into
couenant
to
ioyne
with
them
their
brethren
in
these
warres
,
and
so
did
here
(
though
Iuda
,
who
was
appointed
thereto
,
be
onely
named
)
to
the
end
(
I
say
)
that
nothing
may
be
ascribed
to
them
,
it
is
expressly
added
,
that
the
Lord
was
with
them
in
those
their
great
enterprizes
.
To
teach
vs
by
Doct.
ver.
18.
19
whose
might
they
preuailed
,
and
what
was
the
cause
that
they
did
so
,
euen
this
,
seeing
God
was
with
them
.
And
all
men
wil
grant
as
much
,
that
if
God
be
with
a
man
he
shall
prosper
,
and
none
shall
be
against
him
,
to
do
him
hurt
,
as
the
Apostle
writeth
.
And
there
is
sufficient
reason
of
it
.
For
who
shall
resist
him
?
or
if
he
say
the
word
,
who
shall
call
it
backe
?
Now
we
are
to
know
,
Rom.
8.
31.
that
God
is
not
with
any
man
idle
or
weake
,
but
mighty
,
as
he
saith
himselfe
to
Asa
by
the
Prophet
:
The
Lord
looketh
downe
from
heauen
to
see
who
is
weake
,
2.
Cron.
16.
9.
that
he
may
be
strong
with
him
.
But
to
the
end
so
worthie
a
point
as
this
is
,
may
throughly
doe
vs
good
,
we
must
vnderstand
that
to
haue
God
with
vs
,
so
as
we
may
rest
surely
perswaded
that
he
is
so
,
and
inioy
his
presence
constantly
while
we
liue
,
(
which
is
a
treasure
vnualuable
and
vnknowne
to
the
world
,
it
is
required
of
vs
by
God
,
that
we
first
haue
him
for
our
God
;
and
be
truly
reconciled
to
him
by
our
Lord
Iesus
Christ
:
for
then
he
will
neuer
leaue
vs
,
neither
forsake
vs
,
but
safely
keepe
vs
to
the
resurrection
day
:
but
otherwise
,
Iosh.
1.
8.
except
God
be
thus
made
ours
,
and
we
vnited
to
him
by
faith
,
which
howsoeuer
it
should
be
done
,
cannot
here
be
more
set
downe
,
what
portion
of
wealth
,
wisdome
,
&c.
we
haue
out
of
that
communion
with
him
,
it
is
accursed
.
And
further
we
are
to
know
,
that
God
may
bee
with
men
in
some
sort
,
as
by
his
power
and
bodily
helpe
,
and
at
some
time
,
and
yet
not
be
with
them
to
their
effectuall
comfort
and
alwaies
.
These
are
great
matters
,
and
duly
to
be
considered
of
vs
,
for
he
may
be
with
the
wicked
,
so
as
he
was
with
Ahab
,
when
he
gaue
the
great
hoastes
of
Benhadad
into
his
hands
:
yea
,
and
that
which
is
more
,
hee
may
bee
,
and
is
present
with
the
vnbeleeuers
in
the
congregation
,
when
he
inlightneth
them
to
vnderstand
that
which
is
soundly
taught
,
and
to
take
liking
of
the
same
.
But
this
is
by
his
power
onely
,
but
not
by
his
effectuall
grace
and
fauour
;
as
he
was
with
Mary
,
who
being
freely
Luke
1.
28.
beloued
of
God
,
he
was
also
with
her
:
and
his
being
with
her
,
made
her
blessed
and
ioyful
:
and
if
he
be
thus
with
vs
,
he
wil
both
spiritually
grace
vs
,
and
also
bodily
blesse
vs
,
as
shall
be
expedient
for
vs
,
euen
as
hee
did
Gedeon
,
Iudges
6.
12.
when
he
was
said
to
be
with
him
.
And
this
,
to
the
end
we
may
not
deceiue
our selues
,
it
behoueth
vs
to
marke
,
for
our
singular
and
continuall
comfort
:
and
therefore
let
men
giue
all
their
diligence
to
make
their
saluation
sure
,
and
to
come
into
the
fauour
of
God
,
that
so
they
may
abide
therein
,
then
will
he
be
with
them
to
guide
,
keepe
and
comfort
them
:
and
otherwise
,
they
2.
Pet.
1.
5.
Iohn
15.
●0
.
may
haue
God
with
them
(
I
deny
not
)
sometime
,
as
I
haue
said
,
though
hee
owe
not
euen
that
to
them
,
but
so
(
yet
)
they
may
be
miserable
and
vnhappie
still
,
but
in
a
better
manner
hee
was
here
with
Iuda
,
both
before
and
at
the
time
here
mentioned
;
also
he
declared
the
same
by
giuing
their
enemies
into
their
hands
.
This
confuteth
the
conceit
of
such
as
measure
Gods
being
with
them
by
his
raising
them
in
wealth
,
or
giuing
them
their
desires
.
As
Micah
an
Idolator
applauded
himselfe
as
beloued
by
God
,
because
hee
gaue
Iudges
17.
last
.
him
a
Leuite
to
be
his
priest
,
whereas
he
giueth
many
wicked
men
their
desires
in
wrath
,
when
yet
he
denieth
to
his
owne
,
theirs
in
fauour
.
And
this
is
that
,
which
we
haue
to
make
profit
of
,
out
of
the
words
before
mentioned
,
that
Iudah
prospered
,
seeing
God
was
with
him
.
We
haue
heard
that
they
ouercame
the
inhabitants
of
the
hill
countrey
,
Vers.
19.
The
sense
.
seeing
God
was
with
them
.
Now
in
the
same
verse
it
is
added
,
that
they
did
not
ouercome
the
inhabitants
of
the
valleies
,
seeing
they
had
charriots
of
iron
.
And
hereby
this
vnbeliefe
of
theirs
began
their
sorrow
and
miseries
,
which
the
other
tribes
followed
them
in
,
to
the
end
of
the
Chapter
.
The
common
translation
is
,
they
could
not
driue
them
out
:
but
it
is
not
so
in
the
Hebrew
:
the
better
translation
addeth
another
word
,
namely
,
that
they
went
not
about
it
.
Neither
of
both
is
out
of
the
originall
,
but
that
seemeth
to
bee
the
sense
,
for
it
is
otherwise
vnperfit
.
For
it
is
thus
there
,
they
did
not
to
driue
them
out
,
which
is
to
be
supplied
,
they
went
not
about
to
doe
it
.
Whither
of
both
soeuer
it
was
,
that
they
did
not
either
go
about
it
,
it
was
their
fault
:
or
whither
we
take
it
thus
,
that
they
could
not
,
euen
that
was
their
fault
also
.
For
God
promised
,
that
although
they
had
chariots
of
iron
,
yet
hee
would
deliuer
them
into
their
hands
,
then
they
failed
in
beleeuing
Gods
promise
;
Ioshua
17.
18.
and
so
they
going
from
God
by
vnbeliefe
;
God
likewise
went
from
them
:
so
that
God
being
with
them
,
and
they
beleeuing
him
,
they
ouercame
them
them
that
dwelt
on
the
mountaines
;
but
they
not
beleeuing
God
,
as
he
had
promised
in
Ioshua
17.
seeing
they
had
iron
chariots
,
therfore
they
did
not
ouercome
them
in
the
vallyes
.
Therefore
,
howsoeuer
we
take
it
,
there
was
a
fault
in
the
men
of
Iuda
.
For
though
it
may
be
obiected
,
that
God
would
not
giue
them
victory
ouer
the
one
as
well
as
ouer
the
other
;
I
answere
,
that
is
true
,
but
that
was
through
their
fault
,
that
they
beleeue
not
that
his
word
,
as
he
had
promised
.
So
that
the
doctrine
which
we
are
taught
from
hence
,
is
this
,
that
though
Doct.
1.
God
bestow
many
good
blessings
vpon
vs
,
while
we
beleeue
in
him
,
hauing
promised
it
,
euen
as
he
did
here
on
Iuda
,
and
so
long
,
hee
shewes
himselfe
to
be
with
vs
:
yet
if
wee
giue
in
,
and
withdraw
our selues
through
vnbeliefe
,
and
belieued
not
his
promises
,
he
will
faile
vs
in
other
blessings
,
and
deny
vs
them
.
A
most
worthy
truth
,
and
much
to
be
regarded
of
vs
.
For
so
it
is
now
with
vs
,
as
it
was
then
with
the
men
of
Iuda
.
So
saith
our
Sauiour
to
the
man
that
brought
his
son
to
be
healed
that
had
a
dumbe
spirit
,
If
thou
canst
beleeue
,
Marke
9.
23.
all
things
are
possible
to
him
that
belieueth
,
meaning
thereby
,
that
all
things
that
are
agreeable
to
the
will
of
God
shall
be
granted
to
him
that
beleeueth
:
for
faith
seeketh
nothing
that
is
contrary
to
his
will
,
or
not
reueiled
in
his
word
.
So
saith
Saint
Iames
;
If
any
man
want
wisdome
,
let
him
aske
of
God
,
who
giueth
to
Iames
1.
6.
all
plentifully
,
and
casteth
no
man
in
the
teeth
:
but
let
him
aske
in
faith
,
and
wauer
not
:
and
so
speaketh
the
Scripture
throughout
.
And
to
bind
this
more
sure
,
the
Lord
himselfe
saith
to
the
Hebrewes
;
If
any
man
withdraw
himselfe
,
my
Heb.
10.
38.
soule
shall
haue
no
pleasure
in
him
:
that
is
,
if
he
beleeue
not
.
Excellent
is
that
saying
of
the
Lord
to
this
purpose
in
the
Chronicles
:
2.
Chro.
16.
7.
9.
The
Aethiopians
and
the
Lubims
,
were
they
not
a
great
people
?
yet
because
thou
diddest
rest
vpon
me
,
I
deliuered
them
into
thy
hands
:
but
now
thou
hast
done
foolishly
in
relying
on
the
King
of
Syria
,
and
not
on
the
Lord
,
therefore
hee
leaueth
thee
to
thyselfe
to
beleeue
,
and
so
driuen
and
disswaded
from
the
contrary
.
Yet
this
causeth
mee
oft
to
maruell
,
that
wee
being
so
incouraged
,
neither
the
vnbeleeuers
doe
hast
or
long
and
thirst
for
faith
,
as
though
it
were
little
worth
,
neither
can
other
who
yet
should
bee
most
readie
,
bee
brought
to
waite
daily
and
constantly
to
grow
in
this
grace
of
beleeuing
:
neither
doe
,
although
they
haue
obtained
alreadie
to
belieue
;
for
al
that
,
nourish
faith
as
they
are
taught
,
that
so
they
may
abound
therein
with
thanks-giuing
.
And
much
it
is
to
be
lamented
,
that
seeing
God
is
not
with
vs
,
to
blesse
and
beautifie
vs
otherwise
;
we
should
for
all
that
neglect
so
great
good
,
as
we
might
get
thereby
,
and
rather
with
others
,
follow
fancie
and
reason
,
sloath
and
example
,
and
that
is
,
to
beleeue
no
more
then
we
see
.
Oh
wofull
vnbeleefe
,
that
fillest
our
liues
with
so
many
fretting
sorrowes
and
deadly
discomforts
!
True
it
is
,
that
many
to
make
their
fault
small
,
doe
answer
,
that
the
people
that
liued
before
the
comming
of
Christ
,
might
much
easier
beleeue
then
wee
now
,
because
they
reade
in
the
stories
such
examples
,
not
onely
of
Abraham
,
but
also
of
Ioshua
Ioshua
6.
and
many
of
the
people
in
the
destroying
of
Iericho
to
haue
done
so
.
And
the
Priests
aduenturing
to
set
their
feet
on
the
waters
,
beleeuing
that
they
Ioshua
3.
15.
should
giue
place
to
them
to
go
ouer
them
on
dry
foot
,
as
God
had
promised
;
with
many
other
like
.
But
they
are
grossely
deceiued
who
thinke
so
,
euen
as
much
as
they
,
who
will
say
that
in
the
dawning
morning
light
a
man
may
see
as
clearely
,
as
at
noonetide
.
For
who
is
ignorant
of
this
,
that
the
mystery
of
faith
is
nothing
so
clearely
reuealed
in
the
old
Testament
,
no
,
not
by
many
degrees
,
as
it
is
in
the
new
?
So
that
although
some
of
the
chiefe
fathers
,
(
who
were
to
goe
before
the
people
,
and
bee
lights
to
them
,
as
Moses
,
Noah
,
Abraham
,
and
others
,
receiued
inlightning
of
God
,
more
and
in
greater
measure
then
we
doe
in
these
daies
;
yet
the
Church
consisting
of
the
common
people
at
this
time
,
hath
cause
a
great
deale
more
to
beleeue
,
and
farre
more
easily
may
imbrace
the
promises
,
)
by
the
ordinary
meanes
they
they
haue
,
(
I
say
not
what
God
may
do
,
)
and
so
liue
by
faith
more
easily
,
I
say
,
then
they
did
or
could
doe
.
But
this
is
our
sinne
,
that
we
search
not
into
our selues
so
much
,
as
to
see
whither
it
be
so
;
neither
if
we
find
it
to
be
otherwise
,
are
we
grieued
for
it
,
or
seeke
to
amend
it
.
But
there
will
be
occasion
offered
to
speake
more
largely
of
this
matter
in
many
places
of
this
booke
,
therefore
I
will
here
containe
my selfe
.
But
one
thing
more
here
,
by
so
good
occasion
,
I
will
note
about
faith
,
worthy
our
remembrance
and
regard
,
and
that
is
this
:
that
though
the
Tribe
of
Iuda
beleeued
the
Lord
and
his
promises
in
one
thing
,
and
did
therfore
valiantly
;
I
meane
in
expelling
the
Canaanites
that
dwelt
in
the
hill
countries
,
and
the
Lord
was
with
them
accordingly
:
yet
in
another
thing
they
did
not
beleeue
,
namely
,
that
God
would
expel
the
enemies
that
dwelt
in
the
valleyes
,
because
they
had
iron
chariots
,
and
therefore
they
went
not
about
it
,
neither
did
they
obtaine
any
such
thing
of
God
.
Whereby
we
see
,
that
we
may
possibly
beleeue
one
promise
,
and
yet
not
another
:
and
(
which
Doct.
2.
is
no
great
maruell
)
wee
may
beleeue
when
the
case
is
more
easie
,
and
the
thing
which
is
promised
is
of
lesse
difficultie
to
obtaine
,
(
as
here
it
was
with
Note
.
them
)
then
when
it
is
otherwise
.
Euen
so
,
we
may
beleeue
at
one
time
,
and
yet
not
at
another
.
The
reason
of
both
is
,
seeing
wee
are
fickle
and
inconstant
,
therefore
wee
fleet
and
change
in
time
,
and
wee
are
also
timerous
by
meanes
whereof
it
commeth
to
passe
,
that
although
we
may
be
brought
to
belieue
a
thing
of
lesse
moment
,
or
which
in
former
time
we
haue
belieued
;
yet
at
some
other
time
,
and
in
another
thing
,
where
in
we
haue
no
experience
,
and
which
striketh
vs
with
greater
feare
,
there
we
faint
and
giue
ouer
.
The
vse
of
this
is
:
that
we
accustome
aquaint
,
and
bend
our selues
,
when
we
Note
.
haue
giuen
credit
in
some
things
to
God
,
that
we
may
do
the
same
in
other
;
and
if
we
find
it
otherwise
,
then
that
we
take
knowledge
of
our
weakenesse
,
and
thinke
our
strength
in
beleeuing
not
to
be
very
great
.
And
therefore
we
thus
seeing
our
wants
therein
,
are
not
to
please
our selues
and
rest
in
that
which
we
haue
done
,
but
looke
to
that
which
is
yet
to
be
done
of
vs
:
and
as
Saint
Iames
speaketh
of
patience
,
that
it
should
haue
her
perfit
worke
,
so
faith
Iames
1.
4.
must
haue
her
perfit
worke
also
.
That
thus
wee
may
goe
a
degree
further
,
as
the
Apostle
willeth
the
Colossians
,
namely
,
to
abound
in
faith
.
Colos.
2.
7.
Rom.
15.
13.
Which
cannot
bee
without
thankes
giuing
to
God
,
and
much
ioy
to
our selues
.
VERS.
20.
And
they
gaue
Hebron
to
Caleb
,
as
Moses
had
said
,
and
he
expelled
thence
the
three
sonnes
of
Anake
.
Verse
20.
THis
giuing
Hebron
to
Caleb
is
repeated
,
for
it
had
been
giuen
to
Caleb
by
Moses
before
;
(
as
it
is
said
in
the
booke
of
Ioshua
)
and
now
the
warres
of
the
Tribe
of
Iuda
being
set
downe
,
the
chiefe
captaine
whereof
,
Caleb
was
,
Iosh.
14.
13.
this
is
againe
spoken
of
.
And
it
is
said
,
that
to
him
this
citie
,
with
the
coasts
thereof
was
giuen
,
namely
,
by
Ioshua
,
as
God
had
appointed
in
Deutronomie
.
Deut.
1.
36.
That
which
is
the
chiefe
matter
here
of
giuing
Hebron
to
Caleb
,
as
it
was
before
promised
,
and
he
was
not
holden
backe
,
no
,
nor
deferred
,
nor
defeated
of
it
;
teacheth
,
that
wee
ought
in
no
wise
to
detaine
any
mans
due
Doct.
1.
from
him
,
though
it
bee
in
our
power
to
doe
it
;
nor
to
withhold
reward
from
him
that
hath
deserued
it
.
Gods
will
is
,
that
euery
man
inioy
his
owne
(
as
wee
would
ours
)
which
he
hath
bestowed
vpon
him
.
And
this
being
so
sharpely
reprooued
by
Saint
Iames
,
in
masters
towards
their
seruants
,
withholding
their
due
from
them
,
doth
much
more
challenge
them
,
who
in
waightier
cases
haue
wrought
vnrighteousnesse
against
any
.
Thus
hee
writeth
,
Behold
the
hire
of
the
labourers
which
haue
reaped
your
fields
Iames
5.
4.
(
which
is
of
you
kept
backe
by
fraud
)
crieth
,
and
the
cries
of
them
that
haue
reaped
,
are
entred
into
the
eares
of
the
Lord
of
hostes
.
It
hath
been
a
pollicie
vsed
by
gouernors
,
to
promise
great
rewards
to
such
as
shall
bewray
dangerous
practises
of
traitors
,
or
find
out
open
malefactors
,
or
performe
good
seruice
against
the
enemies
of
the
Church
and
their
countrey
,
which
if
they
be
not
regarded
and
rewarded
accordingly
,
how
shall
the
hands
of
men
be
strengthened
and
they
incouraged
to
doe
these
duties
?
Ahashuerosh
an
Heathen
King
,
when
he
had
been
deliuered
from
the
treason
Ester
6.
10.
that
two
of
his
seruants
intended
against
him
,
and
that
by
Mordecay
,
who
detected
it
,
as
soone
as
he
vnderstood
(
after
it
had
been
forgotten
a
time
)
that
he
had
not
been
rewarded
for
his
faithfull
seruice
,
he
did
in
most
ample
maner
command
,
and
saw
it
effected
,
that
he
should
be
rewarded
.
So
Belshazzar
did
to
Daniel
,
for
his
faithfull
seruice
,
and
Pharaoh
to
Ioseph
in
an
admirable
Compare
Dan.
5.
7.
with
2●
.
manner
.
Much
more
that
which
is
a
mans
owne
is
to
be
restored
,
or
pay
him
at
the
due
time
;
as
by
the
executor
,
the
borrower
,
or
any
other
who
by
right
ought
to
doe
it
.
But
euen
among
Christians
the
neglect
hereof
,
and
the
shifting
of
many
,
contrary
to
couenant
,
oath
,
promise
and
bond
,
calleth
their
profession
into
question
among
such
as
would
gladly
conceiue
better
of
Psalm
.
15.
4.
them
.
But
God
meetes
with
such
iustly
:
for
neither
are
they
trusted
in
their
health
,
nor
yet
pitied
in
their
distresse
,
but
beare
a
marke
of
their
vntrustines
,
and
vnfaithfull
dealing
vnto
the
day
of
their
repentance
,
or
to
their
graue
.
And
therfore
they
who
are
put
in
trust
,
and
defeate
the
orphan
,
or
other
to
whom
it
is
due
;
as
also
those
banckrupts
,
who
inrich
themselues
with
the
goods
of
other
men
,
and
then
giue
it
out
,
that
they
are
not
able
to
pay
,
though
they
haue
it
in
their
power
to
do
it
,
or
disable
themselues
by
their
vnthriftines
&
carelesnes
;
and
all
such
as
hold
from
men
that
due
that
belongs
to
them
,
shal
feele
Gods
anger
as
bitter
,
as
masters
shal
,
who
detaine
&
hold
backe
their
seruants
wages
.
But
they
doe
no
better
who
will
claime
it
before
it
is
due
,
or
else
will
bee
displeased
,
and
will
prouoke
to
sute
,
although
they
know
no
iust
cause
:
for
that
which
is
sought
in
such
a
case
,
I
meane
before
it
be
due
,
is
to
be
obtained
either
by
intreaty
(
if
it
may
bee
yeelded
)
or
by
agreement
and
composition
:
but
the
rule
before
mentioned
,
bindeth
only
to
lawfull
,
not
irreligious
promises
.
As
for
that
which
is
here
said
in
this
20.
verse
,
that
Caleb
expelled
out
of
Hebron
the
three
sonnes
of
Anak
,
vnderstand
,
that
they
are
those
three
who
Doct.
2.
are
mentioned
in
the
10.
verse
,
Sheshai
,
Ahiman
and
Talmai
:
where
the
driuing
of
them
out
is
ascribed
to
Iuda
in
the
general
,
which
in
this
verse
is
particularly
said
to
haue
been
done
by
Caleb
,
who
was
chiefe
in
the
worke
.
For
the
doctrine
to
be
gathered
hence
,
reade
verse
.
10.
THE
SEVENTH
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
VERS.
21.
But
the
children
of
Beniamin
did
not
cast
out
the
Iebuzites
,
that
inhabited
Ierusalem
;
therefore
the
Iebuzites
dwell
with
the
children
of
Beniamin
in
Ierusalem
vnto
this
day
.
NOw
followeth
the
second
part
of
the
chapter
,
which
laieth
The
sense
of
vers.
21.
out
the
beginning
of
the
calamities
of
the
people
of
Israel
,
as
to
the
end
of
the
chapter
may
bee
seene
,
namely
,
that
all
the
Tribes
suffered
the
nations
,
who
were
their
enemies
,
to
remaine
among
them
,
contrary
to
the
commandement
of
God
in
the
booke
of
Numbers
:
for
thus
he
saith
,
When
ye
are
come
ouer
Iordan
,
into
the
land
of
Canaan
,
Num.
33.
52.
55.
ye
shall
driue
out
all
the
inhabitants
of
the
land
before
you
.
And
a
little
after
;
If
ye
will
not
driue
out
the
inhabitants
of
the
land
before
you
,
then
those
whom
ye
let
remaine
of
them
,
shall
be
prickes
in
your
eies
,
and
thornes
in
your
sides
,
and
shall
vex
you
in
the
land
wherein
you
dwell
.
The
first
of
the
Tribes
that
is
said
to
haue
suffered
the
Canaanites
to
remaine
in
their
coasts
(
that
excepted
that
wee
heard
of
Iuda
in
vers.
19.
)
and
did
not
cast
them
out
,
was
Beniamin
,
which
was
neere
Ioshua
15.
63.
to
Iuda
.
And
although
it
be
said
in
Ioshua
,
that
the
Tribe
of
Iuda
could
not
cast
out
the
Iebuzites
that
inhabited
Ierusalem
,
but
burnt
some
peece
of
the
citie
;
yet
there
it
is
said
they
dwelt
with
them
therein
:
so
it
is
said
here
of
Beniamin
,
seeing
that
citie
of
the
Iebusites
was
a
part
of
it
in
the
lot
of
them
,
and
part
in
the
lot
of
Iuda
,
that
they
dwelt
also
with
Beniamin
still
,
and
were
2.
Sam.
5.
8.
not
cast
out
till
the
time
of
Dauid
;
but
they
of
Beniamin
built
it
againe
,
after
Iuda
had
burnt
it
.
Now
seeing
they
had
a
precise
commandement
from
God
to
expell
the
Doct.
vers.
21.
Iebusites
,
thence
it
was
their
sinne
that
they
did
it
not
:
the
least
that
they
may
be
charged
with
,
was
slouth
and
negligence
,
and
the
seeking
of
their
owne
ease
,
which
to
doe
in
things
forbiden
,
is
most
dangerous
.
By
this
then
we
see
the
euil
that
sloathfulnesse
and
ease
seeking
bringeth
,
to
wit
this
:
that
itselfe
holdeth
a
man
from
obeying
God
,
though
there
should
be
nothing
else
to
doe
it
.
And
that
is
when
,
for
the
ease
and
pleasure
which
is
taken
therein
,
men
dull
the
edge
of
courage
and
forewardnesse
to
good
duties
,
which
was
in
them
before
:
such
an
one
is
the
slouthfull
,
whose
words
are
these
;
A
lion
is
in
the
way
,
meaning
thereby
,
that
hee
cannot
labour
,
Prou.
22.
13.
euen
as
a
man
in
a
sweet
slumber
is
most
vnwilling
to
be
awaked
.
This
slouth
is
a
sweet
poyson
:
keepe
from
it
he
that
can
,
but
he
that
doth
not
,
it
will
slea
him
,
as
Salomon
saith
;
As
the
common
sluggard
doth
loath
and
shun
Prou.
1.
last
.
labour
,
and
therefore
loueth
to
bee
doing
any
trifling
thing
,
rather
then
to
worke
,
and
be
well
occupied
,
so
doth
hee
that
is
slow
in
the
duties
of
Gods
seruice
;
he
lets
them
passe
and
omits
the
opportunity
of
doing
them
,
which
ought
much
to
be
regarded
.
For
as
a
word
spoken
in
season
,
is
much
worth
,
euen
like
apples
of
gold
and
pictures
of
siluer
,
euen
so
is
an
act
or
deed
done
in
due
Prou.
25.
11.
time
,
as
namely
among
other
,
that
wise
and
godly
courage
of
Ester
shewed
in
due
season
in
going
to
the
King
,
for
the
preseruing
and
sauing
her
owne
life
and
her
peoples
from
the
traine
that
Hamon
had
laid
for
them
in
season
.
Oh
,
euen
so
is
forewardnes
and
readinesse
to
goe
about
the
worke
and
businesse
that
God
inioyneth
vs
in
euery
condition
of
life
.
But
there
are
extremities
on
both
sides
:
There
are
some
that
fall
to
their
worke
,
but
looke
after
nothing
else
,
whereas
all
should
be
first
sanctified
to
God
themselues
first
,
that
then
their
workes
may
be
accepted
of
him
.
Others
would
seeme
,
and
be
taken
for
godly
;
but
they
are
carelesse
and
slacke
in
following
the
works
of
their
callings
,
nay
they
condemne
the
prouident
and
diligent
,
as
worldly
and
miserable
muckwormes
.
Both
these
are
extreames
to
bee
auoided
of
Christians
,
by
ioyning
both
callings
together
,
I
meane
religion
and
labour
.
But
for
this
sloath
(
to
say
a
little
more
of
it
)
if
wee
take
not
great
heed
,
the
best
of
Gods
seruants
may
soone
be
drawne
to
it
,
and
no
way
sooner
,
then
if
we
begin
to
waxe
wearie
of
well
doing
in
our
generall
or
particular
calling
,
2.
Peter
3.
17.
and
suffer
our selues
to
be
plucked
from
our
stedfastnesse
therein
,
by
the
error
of
the
wicked
,
and
to
be
caught
and
snared
with
the
deceitfulnes
of
sin
:
for
so
we
are
rocked
a
sleepe
ere
we
be
aware
,
in
which
case
it
shall
be
no
easie
Heb.
3.
13.
matter
to
awake
,
or
bring
our selues
backe
againe
into
our
former
good
course
.
And
so
shall
we
liue
vnprofitable
,
fit
onely
to
consume
and
wast
the
good
benefits
of
God
.
Oh!
what
a
death
it
is
to
a
sloathfull
person
to
be
vrged
to
the
duty
that
he
hath
cast
off
,
and
hath
now
no
pleasure
in
,
nor
ability
vnto
?
(
as
to
a
Minister
to
preach
in
his
old
age
,
who
looked
not
after
it
in
his
youth
?
)
to
the
which
estate
he
hath
brought
himself
;
euen
as
a
ruinous
house
falleth
downe
altogether
;
when
it
is
let
go
to
decay
for
want
of
repairing
in
time
.
For
the
remedying
of
the
which
mischiefe
,
in
al
that
are
annoyed
with
it
,
I
see
no
better
direction
,
then
that
which
our
Sauior
hath
giuen
vs
in
these
words
,
when
he
saith
;
occupie
till
I
come
.
Whereby
he
meaneth
not
only
the
Luk.
19.
13.
worke
of
our
calling
,
but
also
that
euery
one
that
will
prosper
,
should
vse
his
talent
,
euen
such
gifts
as
God
hath
bestowed
vpon
him
;
as
knowledge
,
wealth
,
time
,
grace
,
and
such
like
,
to
the
doing
of
good
with
them
,
and
not
to
bury
them
vnprofitably
in
the
earth
.
For
beside
that
the
fruit
of
idlenesse
is
pouertie
,
theft
,
beggery
,
&c.
God
also
loueth
and
blesseth
the
painefull
and
diligent
;
and
thus
if
we
be
carefull
,
after
Gods
direction
,
to
bee
well
occupied
,
wee
shall
bee
free
as
from
other
euils
,
so
from
this
danger
of
sloath
.
The
like
counsell
to
that
which
our
Sauiour
giueth
,
is
that
of
Saint
Paul
to
the
Ephesians
,
that
they
redeeme
the
time
:
that
is
,
buy
it
out
of
the
hands
of
Ephes.
5.
16.
idlenesse
,
vnprofitablenesse
and
euill
:
and
then
employ
it
faithfully
to
necessarie
vses
and
ends
.
And
the
rather
,
because
so
much
pretious
time
is
already
spent
in
vaine
,
let
that
which
remaineth
be
better
passed
to
recouer
our
losse
.
The
life
of
a
Christian
can
least
of
all
other
stand
with
idlenes
.
It
is
without
respect
of
the
particular
calling
,
as
husbandry
,
marchandize
,
or
other
trading
,
full
of
diligent
heed
taking
,
that
the
conscience
may
be
kept
pure
and
good
:
but
much
more
(
al
may
see
)
when
labour
in
these
is
adioyned
to
the
other
:
therefore
the
punishment
of
the
sloath
is
not
small
,
but
as
the
Wise
man
teacheth
.
The
idle
mans
backe
shall
be
clothed
with
ragges
,
and
his
belly
pinched
and
starued
for
want
of
food
,
and
by
this
wee
may
guesse
what
Prou.
23.
21.
&
6
11.
&
20.
4.
his
soules
diet
shall
be
.
It
followeth
.
VERS.
22.
They
also
that
were
of
the
house
of
Ioseph
went
vp
to
Bethel
,
and
the
Lord
was
with
them
.
VERS.
23.
And
the
house
of
Ioseph
caused
to
view
Bethel
(
and
the
name
of
the
citie
before
time
was
Luz
.
)
VERS.
24.
And
the
spies
saw
a
man
come
out
of
the
citie
,
and
they
said
vnto
him
,
shew
vs
(
we
pray
thee
)
the
way
into
the
citie
,
and
we
will
shew
thee
mercy
.
VERS.
25.
And
when
he
had
shewed
them
the
way
into
the
citie
,
they
smote
the
citie
with
the
edge
of
the
sword
:
but
they
let
the
man
and
all
house
depart
.
VERS.
26.
Then
the
man
went
into
the
land
of
the
Hittites
,
and
built
a
citie
,
and
called
the
name
of
it
Luz
,
which
is
the
name
thereof
vnto
this
day
.
NOw
after
the
mentioning
of
the
Tribe
of
Iuda
and
Beniamin
,
and
what
The
sense
of
these
verses
.
they
did
,
it
is
in
order
set
downe
what
the
other
Tribes
did
,
to
wit
,
how
they
suffered
,
and
did
not
expell
the
Canaanites
neither
.
And
yet
the
house
of
Ioseph
is
exempted
,
which
comprehends
the
Tribe
of
Ephraim
and
Manasse
together
.
First
therefore
it
is
declared
what
these
two
ioyntly
together
did
,
to
vers.
27.
in
the
words
of
the
text
here
set
downe
,
and
then
,
what
they
did
seuerally
,
to
verse
30.
That
which
is
said
of
them
ioyntly
together
,
is
to
their
commendation
,
that
they
went
against
Bethel
,
which
fell
to
their
lot
,
and
the
Lord
with
them
to
incourage
and
strengthen
them
,
so
that
they
feared
and
tried
which
way
they
might
most
easily
take
it
.
(
Now
the
name
of
this
citie
had
in
times
past
been
called
Luz
,
as
we
reade
in
Genesis
,
but
Iacob
Genes.
28.
19.
as
he
went
to
Padan
Aram
from
the
wrath
of
his
brother
Esau
,
resting
there
,
and
the
Lord
appearing
to
him
,
and
comforting
him
,
called
the
place
Bethel
,
that
is
,
the
house
of
the
mightie
God
.
)
But
to
goe
forward
,
they
that
were
sent
about
that
businesse
,
namely
,
the
Tribe
of
Ioseph
,
seeing
a
man
to
come
out
of
the
citie
,
asked
of
him
in
which
part
of
it
they
might
set
vpon
it
,
and
on
which
side
was
their
going
out
and
comming
into
it
,
(
for
thereby
it
appeareth
that
they
had
shut
it
vp
for
feare
of
Israel
,
and
that
they
had
left
but
some
secret
way
for
their
necessarie
vse
to
goe
out
and
in
thereby
,
)
and
they
promising
the
man
largely
,
hee
shewed
the
way
to
them
,
and
they
entred
and
slue
the
inhabitants
,
and
tooke
it
,
and
sent
the
man
away
wel
rewarded
,
or
rather
(
as
it
was
indeed
)
he
banished
himselfe
from
them
into
another
countrey
,
and
was
so
wealthy
,
that
hee
was
able
to
build
another
city
,
and
called
it
by
that
name
,
Luz
.
This
worke
of
the
house
of
Ioseph
which
they
went
about
;
namely
,
to
take
this
citie
Bethel
,
(
which
was
before
in
the
deuision
of
the
land
of
Canaan
Ioshua
16.
2.
giuen
to
them
,
)
as
God
had
inioyned
them
,
doth
liuely
set
before
our
eies
,
Doct.
out
of
vers.
22.
23.
as
in
a
glasse
,
the
dutie
of
all
Gods
people
,
that
is
to
say
,
readily
to
goe
about
and
set
vpon
the
worke
that
God
hath
appointed
them
and
laid
vpon
them
,
yea
and
this
is
to
be
done
,
whatsoeuer
lets
and
discouragements
may
stand
vp
in
the
way
to
hinder
them
.
For
hath
not
he
commanded
them
?
And
is
not
he
able
to
remooue
those
impediments
,
rather
then
they
shal
hinder
his
worke
in
the
hands
of
his
seruants
?
which
they
beleeuing
,
are
to
go
forward
,
and
commit
the
successe
to
him
that
hath
promised
to
bring
them
through
all
difficulties
which
might
hold
them
backe
.
For
otherwise
,
if
wee
looke
Note
.
not
to
God
by
faith
,
but
what
let
is
in
the
way
,
and
be
hindred
thereby
;
we
shall
cast
the
commandement
of
God
behind
our
backe
,
and
do
as
they
who
Eccles.
11.
4.
obserue
the
wind
,
and
therfore
sowe
not
;
and
looke
too
much
to
the
clouds
,
and
therefore
reape
not
;
and
so
for
feare
of
inconueniences
we
shal
let
passe
necessarie
duties
.
Againe
,
when
we
thriue
and
haue
good
successe
,
we
blesse
God
,
and
are
merry
;
but
if
we
be
crossed
,
we
curse
&
disguise
our selues
with
impatience
.
Whereas
it
ought
to
be
enough
to
vs
,
that
God
hath
brought
it
to
passe
either
thus
,
or
otherwise
.
And
beside
the
authoritie
hee
hath
ouer
vs
,
his
bountifull
rewarding
of
vs
in
his
seruice
,
ought
to
incourage
vs
to
adresse
our selues
to
all
such
worke
:
and
not
onely
so
,
but
further
,
seeing
he
commandeth
and
would
haue
vs
doe
it
,
as
it
may
be
most
for
our
owne
ease
,
Deut.
28.
47.
that
is
,
willingly
,
readily
,
chearefully
;
for
the
Lord
loueth
that
,
in
all
his
seruice
;
as
he
loueth
a
chearefull
giuer
.
And
we
know
(
for
our
owne
parts
)
that
2.
Cor.
9.
7.
men
go
awkly
and
vntowardly
about
that
work
which
they
take
in
hand
vnwillingly
.
And
we
are
all
to
learne
of
our
Sauiour
,
who
hath
giuen
vs
example
Iohn
4.
34.
herein
,
saying
,
that
his
meate
and
drinke
was
to
do
his
Fathers
will
.
Besides
we
are
made
,
redeemed
&
set
here
to
that
very
end
,
to
serue
the
Lord
Luke
1.
75.
75.
in
holinesse
and
righteousnes
without
feare
all
the
daies
of
our
life
,
and
not
to
please
our selues
,
how
hard
soeuer
the
worke
is
,
that
is
to
be
done
of
vs
.
And
that
is
our
life
,
ioy
,
and
comfort
,
no
other
course
of
walking
is
life
but
death
:
no
other
is
sauory
,
or
soundly
ioyfull
.
And
this
should
bee
thus
in
all
callings
and
conditions
,
as
with
Magistrates
,
Ministers
,
Husbandmen
,
Artificers
,
Masters
of
families
and
others
,
who
doe
(
I
denie
not
)
many
things
required
of
them
by
God
,
but
not
one
worke
as
another
;
neither
that
ioyfully
which
they
doe
,
and
as
if
it
were
the
worke
that
God
hath
set
them
about
;
for
then
they
should
doe
it
readily
,
but
for
their
bellies
,
and
in
other
carnall
respects
.
For
why
?
they
can
indeed
do
them
no
otherwise
,
because
they
do
not
first
know
themselues
to
bee
the
Lords
redeemed
ones
,
that
so
they
may
easily
obtaine
other
things
at
his
hands
.
But
I
would
that
euen
they
who
are
so
,
did
goe
about
that
which
they
doe
by
Gods
commandement
chearefully
,
and
with
delight
for
the
Lords
sake
;
then
should
there
many
excrements
be
cut
off
from
the
infinite
actions
which
are
done
in
our
liues
,
and
with
so
much
sinne
remooued
;
many
plagues
and
annoiances
should
bee
auoided
from
mens
liues
also
.
But
alas
,
the
most
professors
are
not
acquainted
with
going
to
worke
in
Gods
seruice
after
this
manner
,
neither
find
any
sauour
in
this
Christian
course
:
but
respect
onely
their
owne
commoditie
,
and
that
they
may
bee
without
feare
of
want
and
penury
,
and
the
most
doe
worse
,
that
is
,
spend
their
precious
time
in
idlenesse
,
play
,
and
vaine
pleasures
at
least
:
and
as
for
seeking
first
Gods
kingdome
to
be
vnder
his
gouernment
,
and
to
rest
on
him
for
other
things
by
lawfull
labour
and
meanes
vsing
,
it
is
one
of
the
hardest
things
for
them
to
fasten
on
:
though
God
hath
yet
promised
that
such
onely
shall
bee
blessed
.
But
of
this
somewhat
hath
been
said
before
.
It
is
further
added
in
this
verse
,
that
while
the
house
of
Ioseph
went
vp
against
Bethel
,
the
Lord
was
with
them
,
which
seeing
it
is
here
added
,
I
will
say
somewhat
of
it
,
though
I
haue
spoken
thereof
before
by
another
occasion
.
Now
this
house
of
Ioseph
,
thus
going
about
the
worke
that
God
had
commanded
them
,
is
said
to
haue
God
with
them
in
their
worke
;
for
so
hee
had
promised
.
Which
teacheth
,
that
this
assurance
we
haue
from
him
,
that
if
we
attempt
ought
by
his
commandement
,
he
hath
set
his
seale
to
it
,
that
we
shall
haue
successe
and
prosper
in
our
worke
.
So
was
it
said
to
Ioshua
in
his
first
going
against
the
Canaanites
,
I
will
be
with
thee
,
and
hee
belieued
and
Iosh.
1.
5.
prospered
euen
so
,
these
and
the
like
promises
of
God
being
belieued
of
vs
,
are
our
comfort
,
and
thereby
wee
learne
experience
how
to
doe
the
like
for
the
time
to
come
,
in
what
worke
soeuer
the
Lord
shal
imploy
vs
.
This
would
make
men
vse
their
callings
not
so
as
they
should
bee
burdens
to
them
,
but
recreation
,
going
merrily
to
their
work
as
they
may
with
Gods
good
allowance
,
and
leauing
it
of
with
fitnesse
to
other
good
duties
,
as
prayer
,
reading
,
singing
,
meditating
,
&c.
If
this
were
beleeued
,
men
should
be
free
from
the
plodding
and
distracting
cares
of
the
vngodly
,
who
make
their
liues
wearisome
by
distrust
of
Gods
prouidence
,
fearing
they
shall
begge
ere
they
dye
,
&c.
and
from
the
moyling
and
toyling
labor
of
such
as
tire
themselues
with
their
callings
.
For
God
giues
rest
to
his
beloued
,
as
Dauid
saith
,
Psalm
.
127.
2.
Eccles.
5.
18.
And
from
this
temporary
rest
,
he
will
in
due
time
,
translate
them
to
eternall
rest
.
All
which
I
say
,
not
onely
to
the
denouncing
sharpely
and
heauily
against
the
common
professors
of
the
Gospell
,
who
will
beleeue
God
no
further
then
they
see
him
;
but
also
to
the
iust
reproouing
of
those
,
who
haue
obtained
of
him
to
beleeue
in
deed
,
that
they
shall
haue
eternall
life
,
and
yet
their
particular
trials
,
in
which
they
are
taught
to
depend
vpon
him
,
and
to
cleaue
to
his
promises
made
and
granted
out
vnto
them
to
that
very
end
,
that
they
should
doe
so
,
they
yet
stagger
and
doubt
,
as
if
they
had
neuer
had
faith
.
He
that
desireth
to
heare
more
of
Gods
being
with
his
,
let
him
reade
Note
.
that
which
hath
been
said
on
verse
19.
This
place
Bethel
being
so
called
,
that
is
,
the
house
of
the
mightie
God
,
Vers.
23.
Genes.
28.
19.
because
the
Lord
appeared
to
Iacob
there
,
whereas
it
had
in
times
past
been
called
by
another
name
,
it
very
well
teacheth
(
seeing
nothing
is
set
downe
in
vaine
in
the
Scriptures
but
to
good
vse
)
that
it
is
commendable
,
as
occasion
is
offered
,
to
giue
conuenient
and
meet
names
,
such
as
may
instruct
in
some
good
thing
,
drawne
from
some
good
example
,
or
putting
vs
in
mind
of
duties
either
to
God
or
men
.
As
God
gaue
the
name
by
the
Angell
vnto
our
Sauiour
,
calling
him
Iesus
.
Some
care
not
what
name
they
giue
to
their
children
,
of
most
notorious
persons
,
as
counting
it
their
credit
that
they
may
be
like
them
:
resembling
herein
the
Idolatrous
King
of
Babel
his
Eunuchs
,
Dan.
27.
who
purposely
altered
the
names
of
Daniel
and
his
fellowes
,
in
token
that
they
should
renounce
the
true
God
and
his
seruice
,
and
embrace
the
contrarie
.
Some
giue
such
names
to
them
,
as
the
rehearsing
of
them
,
causeth
laughter
.
Which
is
vnseemely
,
seeing
the
name
is
giuen
in
the
assemblie
of
the
faithfull
,
and
in
the
presence
of
God
,
and
when
they
are
to
bee
entred
into
the
Church
of
God
.
We
doe
not
place
religion
in
names
or
titles
:
yet
neuerthelesse
a
wise
and
godly
choice
in
this
matter
may
be
had
,
that
the
names
giuen
,
may
be
in
stead
of
instructions
to
the
parties
named
.
In
the
apparrelling
of
our
bodies
in
comely
maner
,
we
will
haue
care
that
the
very
shoe
,
which
is
the
least
matter
,
be
decently
put
on
,
and
sutable
to
other
partes
of
our
attire
:
so
there
being
required
a
proportion
in
all
our
actions
,
this
one
is
not
to
be
neglected
.
Therefore
in
the
old
Testament
,
the
names
were
giuen
either
according
to
the
euent
of
things
,
about
the
time
of
the
birth
of
the
child
,
as
Moses
called
one
of
his
sonnes
Gershom
,
that
is
,
stranger
,
because
hee
Exod.
2.
22.
was
then
a
stranger
in
another
land
:
or
their
names
were
borrowed
from
their
holy
predecessors
,
to
put
them
in
mind
to
follow
their
steppes
,
or
some
such
like
respects
they
had
in
giuing
them
.
Now
let
vs
heare
of
the
spies
.
In
this
verse
,
where
it
is
said
that
the
spies
met
this
man
comming
out
of
Vers.
24.
25.
the
citie
(
for
what
cause
he
went
it
is
not
expressed
;
somewhat
is
to
be
noted
by
occasion
of
the
man
,
and
somewhat
from
the
spies
.
By
the
man
first
,
Doct.
1.
going
in
his
simplicity
,
out
of
the
city
,
(
whither
to
saue
his
life
,
or
vpon
some
other
necessarie
occasion
,
)
meeting
with
these
spies
,
and
falling
into
such
a
streight
thereby
,
that
either
he
must
loose
his
life
,
or
betray
the
citie
,
(
for
the
spies
said
to
him
,
shew
vs
the
way
into
the
citie
,
and
we
will
shew
thee
mercie
.
)
We
may
see
what
streights
and
difficulties
we
meet
with
,
be
subiect
to
,
and
in
danger
of
,
in
this
life
:
for
that
perill
which
we
neither
feare
nor
once
thinke
of
,
may
befall
vs
,
euen
to
the
hazarding
of
our
liues
,
much
more
of
our
vndoing
,
or
the
losse
of
the
best
of
Gods
blessings
that
we
inioy
,
as
wife
,
children
,
goods
,
&c.
In
the
story
of
the
French
Massacres
we
reade
,
that
by
the
popish
faction
,
a
whole
assemblie
of
Protestants
were
slaine
at
the
Sermon
.
The
Shunamites
child
went
into
the
field
in
the
morning
well
,
but
2.
King
.
4.
20.
died
at
noone
.
The
widow
of
one
of
the
children
of
the
Prophets
,
who
liued
2.
King
.
4.
1.
in
good
estate
for
a
great
part
of
her
husbands
time
,
yet
through
the
debt
he
was
in
at
his
death
,
shee
was
brought
into
that
streight
,
that
her
two
sons
must
bee
sold
to
pay
the
debt
,
and
carried
away
from
her
,
perhaps
to
bee
brought
vp
by
Idolators
in
an
idolatrous
land
;
and
she
knew
no
other
for
a
time
,
though
God
prouided
better
for
her
.
Iob
his
children
in
the
middest
of
their
merry
makings
,
were
destroyed
by
the
fall
of
the
house
,
and
he
himselfe
Iob
1.
18.
19.
&
27.
lost
all
at
once
,
and
his
bodie
was
filled
with
scabbes
and
sores
.
Samaria
was
besieged
,
and
the
danger
so
great
,
that
the
king
therof
was
resolued
,
and
2.
King
.
6.
25.
looked
for
no
other
,
but
that
he
and
all
that
hee
had
,
must
be
at
the
pleasure
of
another
man
.
And
Ierusalem
was
so
ouerwhelmed
with
griefes
,
that
she
Lam.
1.
12.
was
driuen
to
complaine
,
that
no
sorrow
was
like
her
sorrow
:
when
yet
before
she
had
been
the
beauty
of
the
whole
world
.
These
difficulties
,
as
I
haue
said
,
with
many
other
both
mentioned
in
Scripture
,
and
seene
in
experience
,
may
fall
out
in
our
liues
,
so
that
we
shall
be
driuen
to
crie
out
euery
one
of
his
owne
burdens
,
what
shall
I
doe
?
yea
,
and
it
may
bee
an
innocent
mans
case
,
to
be
brought
into
such
straits
,
and
his
,
who
is
godly
,
and
he
shal
not
be
able
to
auoid
it
till
God
send
helpe
.
As
for
the
wicked
,
such
streights
come
vpon
them
,
as
an
armed
man
vpon
a
naked
.
Now
seeing
God
hath
such
vantage
of
vs
thereby
,
and
that
throughout
this
present
life
,
&
may
most
iustly
inflict
them
vpon
vs
,
(
that
I
say
no
more
)
oh
what
cause
haue
we
to
make
precious
vse
hereof
?
for
the
which
cause
in
so
necessary
a
matter
,
I
thinke
good
to
set
downe
some
vses
thereof
to
the
Vse
1.
Reader
:
And
first
this
is
one
,
that
we
should
euery
day
(
which
is
a
part
of
our
iourney
home
)
as
oft
as
wee
find
it
so
,
acknowledge
with
admiration
,
Gods
goodnesse
in
that
he
spareth
and
freeth
vs
from
such
streights
,
and
not
only
so
,
but
also
from
so
many
great
calamities
and
casualties
as
we
are
kept
from
,
and
much
more
,
if
our
life
bee
freed
from
smaller
afflictions
also
,
but
most
of
all
if
we
be
loaden
with
his
benefits
.
Which
I
speake
to
the
iust
reproofe
of
such
as
hauing
their
part
in
all
these
,
yet
passe
ouer
all
blockishlie
Psalme
68.
19.
and
vnthankfully
,
but
if
some
crosse
befals
them
,
then
they
break
out
against
God
impatiently
and
brutishly
.
Secondly
,
make
we
this
vse
of
it
,
that
seeing
Vse
2.
we
are
all
subiect
hereto
,
and
by
our
iust
deserts
bee
alwaies
in
danger
and
feare
to
be
thus
abased
;
therfore
to
be
humbled
,
and
prepare
our selues
daily
for
them
,
and
as
Iob
did
,
to
looke
for
our
change
.
Thirdly
,
we
haue
little
need
Vse
3.
Note
.
Luke
9.
23.
to
trouble
our selues
with
an
ill
conscience
any
manner
of
way
,
and
so
to
procure
needles
sorrow
,
if
wee
be
daily
in
danger
of
so
great
vexations
.
And
lastly
,
set
we
little
by
the
best
things
here
,
they
being
subiect
to
a
thousand
Vse
4.
changes
,
but
lay
we
vp
treasure
for
our selues
,
that
shall
neuer
fade
nor
be
taken
from
vs
.
And
to
them
that
obiect
vpon
this
,
that
seeing
we
may
fall
into
so
many
and
great
streights
,
what
prerogatiue
haue
the
righteous
,
and
what
shall
they
doe
,
liuing
in
such
an
estate
as
well
as
other
?
I
say
,
let
them
trust
in
God
and
feare
him
,
that
so
it
may
be
well
with
them
,
as
he
hath
promised
Deut.
5.
29.
it
shall
,
and
so
doing
,
he
will
keepe
many
such
calamities
from
them
,
and
giue
them
deliuerance
out
of
many
such
difficulties
;
and
turne
those
that
abide
vpon
them
,
to
their
singular
benefit
and
good
,
or
receiue
them
vnto
glory
,
when
others
in
the
meane
while
shall
be
at
their
wits
end
with
Psalm
.
3.
25.
the
strangenesse
of
their
plagues
,
or
,
which
is
much
worse
,
bee
cast
into
hell
.
This
we
haue
to
learne
by
occasion
of
the
man
:
Now
of
the
spies
.
The
spies
offered
him
kindnesse
,
if
he
would
shew
them
the
way
into
the
citie
:
in
that
they
dealt
kindly
with
him
,
rather
then
roughly
and
cruelly
,
Doct.
2.
seeking
such
a
matter
at
his
hands
,
they
did
as
became
them
.
But
hee
being
one
of
the
cursed
nations
,
how
could
they
(
ye
wil
aske
)
promise
him
mercy
?
Obiection
.
for
though
they
did
so
to
Rahab
before
,
yet
she
turned
to
their
religion
:
and
so
did
the
Gibeonites
serue
them
as
bondmen
,
and
imbraced
their
religion
also
.
But
no
such
thing
can
be
said
of
this
man
,
for
hee
went
vnto
the
Hittites
,
out
of
the
seuen
cursed
nations
,
and
dwelt
there
.
I
answere
:
we
must
Answere
.
interpret
the
lawes
of
God
against
the
Canaanites
,
and
concerning
the
rooting
them
out
,
by
mitigating
them
with
this
equity
,
that
if
they
made
peace
with
Israel
,
they
should
not
roote
them
out
.
And
this
appeares
by
that
which
is
written
in
Ioshua
,
that
these
nations
were
rooted
out
,
seeing
none
of
Iosh.
11.
19.
them
saue
the
Gibeonites
,
made
peace
with
the
Hebrewes
.
And
this
being
so
,
teacheth
all
men
to
deale
euen
with
the
bad
kindly
,
and
to
be
harmelesse
toward
them
.
And
though
they
be
of
them
who
haue
deserued
punishment
(
as
this
man
of
the
citie
Bethel
might
by
as
good
right
haue
been
put
to
the
sword
as
the
rest
in
the
citie
,
vntil
he
yeelded
himselfe
)
yet
for
as
much
as
they
be
in
misery
they
are
to
bee
pitied
,
vnlesse
their
facts
be
horrible
and
beyond
the
course
of
common
trespasses
,
in
which
case
they
must
be
punished
by
authoritie
accordingly
:
for
in
so
dealing
with
them
,
there
is
hope
that
their
harts
may
be
mollified
,
and
they
in
time
be
brought
to
repentance
:
whereas
by
rigor
and
rough
handling
of
them
they
will
(
questionlesse
)
be
hardened
.
And
if
they
fall
into
the
Magistrates
hand
,
and
must
needs
for
their
fault
bee
put
to
death
;
it
is
enough
that
they
haue
that
inflicted
vpon
them
which
is
their
due
,
though
they
bee
not
pursued
with
crueltie
also
.
Ioshuas
dealing
with
Achan
,
who
yet
for
his
trespasse
must
bee
put
to
death
,
may
be
a
paterne
for
all
men
,
to
teach
them
to
auoid
crueltie
,
Iosh.
7.
19.
and
to
shew
kindnesse
and
mercie
to
such
as
bee
in
miserie
.
Thus
hee
saith
,
when
his
sinne
was
found
out
against
him
,
My
sonne
giue
glory
to
the
God
of
Israel
,
and
make
thy
confession
to
him
,
and
shew
me
now
what
thou
hast
done
.
And
as
Ioshuas
example
,
for
his
louing
dealing
toward
the
offender
:
Achan
,
is
to
be
highly
commended
:
so
the
contrary
is
as
odious
in
the
Preists
and
Iewes
:
for
when
they
had
gotten
that
which
they
sought
at
Pilats
hands
,
to
haue
our
Sauiour
,
against
all
law
,
to
be
condemned
,
they
were
not
content
with
that
,
but
most
cruelly
and
despitefully
handled
him
with
mocks
,
and
taunts
,
and
all
disgrace
that
might
be
:
But
it
was
as
good
as
might
be
looked
for
at
their
hands
.
But
while
I
am
minding
this
matter
of
dealing
kindly
and
mercifully
with
the
afflicted
,
it
commeth
to
my
remembrance
,
among
many
other
things
iustly
to
be
wailed
,
how
lamentable
the
estate
of
malefactors
is
in
some
places
at
least
in
this
land
:
as
they
are
miserable
throughout
their
whole
life
,
so
especially
at
their
death
they
are
most
of
all
,
seeing
that
,
after
they
be
condemned
,
that
they
goe
to
execution
without
any
meanes
to
bring
them
to
conscience
of
their
wicked
liues
,
feare
of
the
iudgement
to
come
,
and
to
some
knowledge
and
hope
of
eternall
life
:
whereas
,
if
it
pleased
those
which
are
in
authoritie
,
some
fit
Minister
of
God
might
be
appointed
to
take
them
in
hand
after
they
be
adiudged
to
die
.
I
will
not
say
what
good
might
be
done
to
the
poore
prisoners
thereby
.
But
for
mine
owne
part
,
when
I
was
young
,
and
able
to
trauell
,
I
did
that
dutie
myselfe
ofttimes
in
compassion
of
their
misery
,
and
saw
blessing
on
my
labours
;
and
the
word
which
I
preached
to
them
,
in
that
little
time
which
they
had
to
prepare
themselues
,
I
saw
it
(
I
say
)
to
be
apparantly
blessed
of
God
,
to
my
great
contentment
and
comfort
,
and
good
hope
of
them
.
I
remember
well
,
that
at
sundry
times
,
that
though
I
was
but
a
stranger
to
them
,
yet
after
that
I
had
through
Gods
blessing
brought
them
to
see
their
damnable
and
miserable
estate
by
means
of
their
sin
,
and
had
shewed
them
,
that
euen
then
they
were
nearest
mercie
,
I
was
receiued
of
them
with
great
liking
,
especially
after
they
had
tasted
of
the
glad
tidings
of
the
Gospell
to
quiet
and
comfort
their
heauie
hearts
.
Yea
,
I
may
truly
say
,
as
I
did
clearely
see
,
I
was
to
them
more
then
their
owne
father
could
haue
been
vnto
them
,
for
the
message
brought
vnto
them
.
And
beside
this
that
I
haue
said
of
them
,
the
like
meditation
vnto
this
,
I
had
of
the
estate
of
many
people
in
the
land
,
who
run
as
swiftly
to
hell
as
the
other
;
through
ignorance
(
most
falsely
called
the
mother
of
deuotion
,
but
rather
the
mother
of
all
mischiefe
and
confusion
)
also
prophanenesse
,
and
other
grosse
sinnes
,
though
not
so
lyable
to
the
law
of
man
to
bee
punished
as
the
other
.
These
are
also
without
a
Minister
that
is
able
and
willing
to
leade
them
a
better
way
:
who
,
if
they
had
such
meanes
as
might
conuert
them
to
God
,
and
that
they
who
are
such
good
instruments
,
might
bee
incouraged
and
backed
in
their
labouring
to
reclaime
them
,
they
should
haue
cause
to
giue
God
great
thanks
,
and
the
persons
also
,
by
whom
they
be
so
well
instructed
and
comforted
.
But
if
I
should
here
bewaile
all
such
also
,
as
being
taught
yet
are
little
the
better
;
as
I
cannot
chuse
but
pittie
them
,
seeing
the
Gospell
is
hidden
from
them
,
and
therfore
they
dying
so
,
shal
most
certainely
perish
;
I
say
,
if
I
should
bewaile
these
,
how
far
should
my
complaint
reach
?
I
shut
vp
this
point
therfore
,
concluding
thus
,
Oh
that
there
were
not
so
much
hardnes
of
heart
in
many
Ministers
and
others
,
who
might
helpe
this
,
wishing
that
they
had
a
little
of
the
compassion
that
was
in
our
Sauiour
,
as
the
Euangelist
recordeth
,
when
he
saw
the
people
dispersed
,
as
sheep
without
a
shepheard
.
Matth.
9.
last
.
And
againe
,
Oh
that
we
could
deale
pitifully
,
kindly
,
and
louingly
with
the
miserable
and
the
afflicted
;
and
that
all
the
gentlest
meanes
were
vsed
to
reclaime
offenders
,
of
whom
there
is
hope
,
such
as
are
as
this
man
of
Bethel
was
,
in
great
distresse
,
which
is
not
done
but
very
rarely
,
and
therfore
is
there
much
hardnesse
of
heart
,
in
those
to
whom
it
is
neglected
,
and
wilfulnesse
,
that
carrieth
them
to
all
profanenesse
and
impenitencie
.
And
thus
(
to
returne
to
the
spies
againe
)
seeing
it
hath
been
proued
that
Doct.
3.
ver.
24.
they
did
not
vnlawfully
in
sauing
this
Bethelite
aliue
,
the
most
that
can
bee
said
of
their
so
doing
,
could
be
but
an
inconuenience
(
seeing
he
gaue
no
token
that
he
turned
to
their
religion
,
)
for
ought
that
we
can
see
)
and
yet
this
was
a
smaller
inconuenience
then
if
they
had
killed
him
,
and
so
to
haue
been
put
to
their
shifts
how
to
haue
found
the
secret
way
that
led
into
the
citie
:
this
also
teacheth
vs
a
good
point
,
that
when
wee
see
in
attempting
of
our
lawfull
businesse
and
labors
,
that
some
inconuenience
must
needs
be
borne
,
that
which
is
lesser
of
two
,
if
it
be
without
sinne
,
is
to
be
gone
vnder
:
that
so
we
may
auoid
that
which
is
greater
.
For
want
of
which
consideration
,
and
due
regard
of
that
which
I
say
,
while
men
stand
at
the
smaller
,
to
auoid
that
,
they
runne
into
a
greater
,
if
not
into
sinne
itselfe
.
As
in
many
instances
it
may
be
shewed
;
and
this
among
other
,
may
bee
one
.
Many
a
man
will
not
make
others
priuie
to
some
of
his
dealings
,
being
such
as
may
bring
him
in
good
commodie
:
and
this
he
forbeares
to
doe
,
onely
for
that
he
would
not
haue
the
commoditie
and
benefit
that
he
reapeth
thereby
,
to
be
knowne
to
any
other
,
which
were
not
so
great
an
inconuenience
,
if
it
were
knowne
to
some
faithfull
friend
.
And
what
falles
out
in
the
meane
while
thereby
?
euen
this
,
which
is
much
greater
:
that
for
want
of
skill
how
to
vse
that
dealing
or
trafficke
aright
,
and
in
the
best
manner
(
which
by
the
helpe
of
some
wise
friend
he
might
haue
learned
)
hee
loseth
a
great
part
of
his
commoditie
,
which
he
might
haue
inioyed
;
yea
,
and
thereby
falles
to
offend
God
by
impatience
and
murmuring
,
when
he
seeth
that
he
commeth
short
of
his
expectation
and
hope
.
So
many
a
man
falling
vpon
theeues
,
in
a
desperate
mood
,
refuseth
to
yeeld
his
money
,
though
he
be
vnable
to
resist
,
and
so
loseth
both
money
and
life
too
.
And
so
doe
many
refuse
,
through
stomacke
,
to
agree
with
their
obstinate
aduersary
,
because
they
are
loth
to
lose
and
forgoe
any
thing
.
Whereas
by
standing
out
with
him
to
the
vtmost
,
they
forgoe
not
a
little
,
but
ten
times
the
value
.
Much
like
to
that
which
many
do
about
their
bodily
health
.
They
doubt
at
least
,
if
they
know
not
also
,
that
some
sore
disease
is
breeding
in
them
,
yet
will
they
not
consult
with
some
experienced
Physition
.
And
why
?
I
say
,
to
auoid
some
inconuenience
,
as
the
taking
of
phisick
,
which
is
nothing
pleasant
to
them
,
or
to
saue
charges
,
or
because
they
would
not
lose
any
time
in
following
their
profits
.
And
what
falles
out
thereby
in
the
meane
while
?
euen
this
,
that
a
greater
inconuenience
meeteth
them
:
so
that
for
the
auoiding
of
that
which
was
but
small
,
they
lose
both
profit
,
and
life
also
.
This
thing
is
the
more
to
bee
regarded
,
because
wee
see
by
experience
that
commodities
are
so
mixed
with
discommodities
,
that
in
things
indifferent
,
the
one
goeth
not
without
the
other
.
This
is
true
,
as
in
all
comforts
of
this
life
,
so
particularly
in
marriage
:
and
that
as
well
in
going
about
it
,
as
liuing
in
it
.
For
the
first
,
many
to
auoid
the
troubles
of
the
married
estate
,
which
is
the
smaller
;
are
put
to
many
inconueniences
;
as
to
liue
in
vnquietnesse
and
discontentment
,
and
by
vnsetlednesse
in
a
single
estate
to
fall
to
fornication
,
(
that
I
say
no
more
)
which
will
prooue
to
be
farre
greater
.
Many
againe
resolues
by
marrying
,
(
if
they
can
make
themselues
great
thereby
)
to
shunne
a
meane
and
low
estate
in
pouertie
,
and
thinke
,
if
they
can
doe
so
,
they
shall
be
void
of
trouble
,
and
yet
while
they
looke
no
further
,
they
weary
themselues
with
many
more
sore
and
dangerouser
troubles
;
though
mariage
be
lawful
,
yet
such
an
attempting
of
it
,
is
not
good
.
Againe
,
by
this
rule
among
married
couples
,
the
one
partie
should
yeeld
to
the
other
without
too
much
rigor
and
austcritie
,
or
contending
in
a
thing
indifferent
:
the
husband
in
giuing
libertie
to
the
wife
to
speak
when
there
is
cause
;
to
visit
friends
;
to
take
vse
of
some
commodities
to
her
owne
behoofe
and
benefit
,
rather
then
to
denie
them
,
because
they
feare
some
inconuenience
may
come
thereby
;
when
yet
it
is
certaine
,
there
shall
farre
greater
be
seene
to
fall
out
by
doing
otherwise
.
And
so
in
all
other
dealings
:
if
all
inconueniences
cannot
bee
shunned
,
yet
let
vs
be
sure
,
by
labour
,
prayer
and
godly
wisdome
,
to
auoide
the
hardest
.
And
one
speciall
good
vse
of
this
doctrine
,
is
,
that
we
take
heed
,
we
bee
not
too
ready
to
iudge
our
neighbour
for
bearing
with
some
inconueniences
,
(
as
we
are
too
forward
and
too
ready
to
doe
)
when
they
must
doe
it
to
free
themselues
of
greater
;
and
in
so
doing
we
condemne
our selues
,
seeing
wee
our selues
are
subiect
to
the
same
doctrine
also
.
For
what
haue
wee
to
doe
to
iudge
our
brother
in
such
a
case
;
who
if
he
haue
sustained
an
inconuenience
,
wee
may
well
thinke
,
he
hath
done
it
,
to
him
a
greater
.
This
also
condemneth
them
,
who
,
if
they
bee
a
little
crossed
with
some
hard
accident
,
do
by
and
by
grow
desperate
,
and
make
the
rent
greater
by
their
rashnesse
and
impatience
,
&c.
scorning
to
stoope
to
the
necessity
which
God
hath
laid
vpon
them
,
and
not
wisely
declining
extremity
.
Though
they
cannot
auoide
the
inconuenience
befalne
them
,
yet
they
should
shunne
the
sinne
of
murmuring
which
is
greater
,
for
else
they
beare
the
burthen
of
both
.
But
I
cannot
goe
through
this
storie
at
this
time
;
I
will
therefore
here
cut
off
.
THE
EIGHTH
SERMON
VPON
THE
FIRST
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
IT
followeth
further
about
this
Bethlite
,
(
for
it
is
to
good
Vers.
25.
A
question
.
purpose
)
to
enquire
heere
,
whether
this
man
did
well
in
betraying
the
city
,
and
what
is
lawfull
in
the
like
case
.
For
as
concerning
the
spies
,
no
question
is
to
be
made
of
their
drawing
the
man
to
it
,
whether
they
did
well
or
no
;
for
it
was
their
worke
assigned
them
of
God
to
destroy
Answere
those
nations
,
and
therefore
to
vse
the
meanes
in
going
about
it
.
So
was
it
also
lawfull
for
him
to
do
it
,
they
signifying
to
him
what
Gods
wil
was
in
that
behalfe
.
But
whether
the
man
beleeued
that
,
and
therfore
whether
he
did
it
in
faith
,
or
to
saue
his
life
,
and
his
friends
and
goods
,
it
is
vncertaine
.
The
first
is
more
possible
,
then
probable
,
to
haue
been
the
cause
that
drew
him
to
doe
it
;
but
the
last
is
most
likely
;
yet
wee
may
not
determine
which
,
except
the
Lord
went
before
vs
:
therefore
according
thereto
was
his
act
good
and
commendable
in
him
,
or
otherwise
.
Now
for
vs
,
the
case
standeth
farre
otherwise
,
then
it
did
with
him
.
For
it
is
Doct.
ve.
s
.
25.
not
lawfull
for
vs
to
yeeld
to
any
such
thing
as
he
did
,
in
betraying
the
city
,
but
odious
and
horrible
.
The
Lord
Iesus
speaking
of
the
like
matter
,
as
a
thing
most
monstrous
to
attempt
or
goe
about
.
He
saith
,
many
shall
hate
and
betray
one
another
:
a
fearefull
thing
to
heare
,
much
more
for
one
to
doe
it
to
Matth.
24.
10.
a
whole
City
.
Nay
all
bitter
violence
and
cruelty
is
odious
in
vs
one
towards
another
,
simply
,
and
without
all
respects
;
much
more
when
it
shal
be
done
for
gaine
or
preferment
.
No
,
neither
is
it
any
way
tolerable
for
the
sauing
of
ones
owne
life
.
We
must
in
all
these
cases
,
haue
our
discharges
and
warrant
from
God
,
for
that
which
we
doe
;
as
Rahab
had
for
hiding
the
spies
:
which
wee
Iosh.
6.
25.
hauing
Scriptures
most
clearely
to
direct
vs
in
all
our
actions
,
no
such
thing
,
from
what
example
soeuer
,
is
to
be
followed
of
vs
in
these
daies
.
Neither
is
the
fact
of
Ioel
in
killing
Sisera
,
nor
the
Israelites
borrowing
and
carrying
away
Iudg.
5.
24.
Exod.
12.
35.
of
the
Egyptians
treasures
,
any
thing
to
imbolden
vs
to
doe
the
like
:
she
doing
it
against
Gods
enemies
the
Canaanites
;
they
doing
that
which
they
did
by
the
Lords
appointment
.
In
a
word
,
to
doe
any
euill
that
good
may
come
of
it
,
is
odious
.
Lastly
,
out
of
these
two
verses
it
is
good
for
vs
to
marke
,
in
that
this
poore
Doct.
2.
Bethlite
was
the
instrument
of
taking
the
city
;
what
poore
meanes
and
helpes
God
oftentimes
ministreth
,
for
the
effecting
of
that
which
hee
commandeth
to
be
done
;
yea
though
the
worke
be
great
,
and
the
means
weake
and
vnlikely
to
bring
such
a
matter
to
passe
,
it
skilleth
not
.
Both
these
things
may
be
seene
,
both
in
stirring
vp
and
preparing
that
sillie
woman
in
Ioshuas
time
,
to
receiue
&
lodge
the
spies
,
whom
he
sent
to
view
Iericho
before
they
tooke
it
,
as
also
by
blowing
trumpets
of
Rammes
hornes
,
and
Iosh
6.
16.
&c.
by
compassing
of
the
city
Iericho
seuen
times
,
to
make
the
walles
of
it
to
fall
downe
.
Who
seeth
not
that
these
were
poore
engins
to
batter
walles
?
and
also
to
giue
this
Bethlite
into
the
hands
of
these
spies
,
that
they
might
by
his
helpe
easily
take
the
city
?
For
when
God
will
haue
a
worke
to
be
brought
to
passe
,
he
appointeth
the
meanes
also
for
the
same
purpose
;
which
being
alwaies
knowne
to
him
,
but
seldome
to
vs
ordinarily
,
till
we
meet
with
them
(
not
by
chance
,
but
by
his
will
and
appointment
)
it
doth
often
take
heart
from
vs
,
and
much
dismay
vs
from
cheerefull
going
about
that
which
wee
are
commanded
,
so
weake
is
our
faith
,
when
with
vnbeleeuing
Thomas
wee
doe
not
see
and
behold
with
bodily
eyes
the
meanes
which
are
yet
sufficient
and
at
hand
through
Gods
promise
.
So
much
the
more
it
behoueth
vs
to
be
well
acquainted
with
that
which
is
taught
vs
heere
:
for
it
is
a
singular
encouragement
to
vs
,
(
wee
being
so
weake
)
when
we
haue
an
hard
labour
laid
vpon
vs
,
and
we
see
no
meanes
to
bring
it
to
passe
,
to
know
(
yet
)
that
God
will
prouide
helpe
,
though
wee
see
not
how
;
as
he
did
prouide
a
sacrifice
for
Abraham
to
offer
in
stead
of
Isaac
.
Indeed
,
if
he
should
deale
with
vs
as
Pharaoh
did
with
the
Israelites
Gen.
22.
8.
(
who
enioyned
them
an
hard
taske
,
and
great
worke
,
but
yet
they
must
make
shift
how
to
effect
it
,
(
which
was
impossible
for
them
to
doe
)
then
it
were
no
maruell
if
we
were
pensiue
,
and
at
our
wits
end
what
to
doe
.
But
(
God
be
thanked
)
if
we
can
beleeue
him
,
that
he
will
make
it
easie
,
and
prouide
accordingly
;
most
cheerefully
may
we
be
occupied
,
from
day
to
day
,
in
all
that
by
Gods
Commandement
we
set
our
hand
vnto
.
This
caused
the
Apostle
Paul
to
be
so
diligent
and
vnwearied
in
bringing
so
many
nations
Act.
from
13.
10
21.
chap.
by
his
preaching
,
to
embrace
the
Gospell
,
and
saluation
thereby
;
when
yet
there
were
so
many
and
great
discouragements
in
his
way
.
This
caused
those
worthy
seruants
of
God
,
Zorobabell
,
Ezra
,
and
Nehemiah
,
Nehem.
2.
17.
not
onely
to
returne
into
Iudea
;
but
to
build
both
the
city
vp
againe
,
being
greatly
ruinated
;
and
euen
the
walles
thereof
,
and
also
the
Temple
;
when
hauing
commandement
from
God
so
to
doe
,
they
beleeued
that
hee
would
shew
them
how
,
and
bee
with
them
,
to
inable
them
,
though
wee
are
not
ignorant
,
how
many
blocks
and
maine
enemies
there
were
in
their
way
to
hinder
them
.
And
wee
haue
no
other
stay
to
looke
for
the
promised
saluation
,
but
this
,
that
hee
that
hath
commanded
vs
to
liue
by
faith
,
and
waite
by
hope
,
will
finde
meanes
to
bring
it
to
passe
,
although
we
see
little
how
,
many
times
;
in
so
much
that
we
oft
feare
and
doubt
,
it
being
the
waightiest
case
of
all
other
;
euen
as
Saint
Peter
also
saith
,
that
the
righteous
are
scarcely
saued
.
And
euen
so
,
the
labouring
man
,
and
the
Artificer
could
neuer
bee
vpholden
1.
Pet.
4.
18.
to
follow
their
calling
with
any
peace
,
if
they
should
looke
onely
how
hardly
they
are
like
to
bee
maintaine
,
and
should
not
stay
themselues
by
faith
,
that
God
will
prouide
for
them
,
they
themselues
not
being
negligent
.
And
be
this
the
stay
of
vs
all
,
in
our
hardest
condition
wherein
wee
be
set
by
God
,
that
hee
will
bring
vs
through
,
though
wee
see
not
how
,
and
that
also
in
good
sort
,
because
he
hath
promised
.
Now
it
remaineth
,
that
we
see
how
well
this
man
was
rewarded
that
did
Vers.
26.
helpe
forward
Gods
people
in
their
worke
,
to
the
destroying
of
his
enemies
,
by
shewing
them
the
way
into
the
city
,
though
it
bee
not
set
downe
with
what
mind
he
did
it
.
Thus
they
dealt
with
him
:
they
did
not
onely
set
him
free
,
and
his
whole
family
,
from
the
destruction
that
lighted
vpon
the
other
citizens
,
but
they
did
also
suffer
him
to
carrie
away
his
wealth
:
yea
and
so
greatly
enriched
him
,
that
he
was
able
to
goe
build
a
citie
.
And
by
this
wee
see
,
that
such
as
bee
helpers
and
friends
to
Gods
people
,
neuer
loose
their
reward
:
as
Rahabs
example
and
the
Kenites
doe
most
cleerely
Iosh
6
24.
proue
&
declare
.
A
notable
encouragement
both
to
Gods
people
,
to
know
that
the
Lord
so
careth
for
them
,
that
hee
will
cause
many
,
euen
of
the
wicked
,
1.
Sam.
15
6.
to
be
friends
to
them
,
and
helpefull
:
and
it
is
no
lesse
comfort
to
them
Prou.
16.
7.
that
are
so
affected
to
them
,
they
may
bee
sure
they
shall
not
lose
their
labour
,
but
be
well
rewarded
.
And
so
much
the
more
wee
ought
to
bee
quickened
by
this
doctrine
,
seeing
Gods
people
haue
many
and
strong
enemies
in
this
world
,
and
they
themselues
are
weake
and
soone
discouraged
.
And
this
is
a
great
refreshing
to
them
,
when
they
haue
promise
of
such
helpes
,
as
whereby
their
but
then
is
made
easie
.
And
the
Lord
hath
said
much
in
his
word
to
the
encouragement
of
both
;
and
therefore
the
Psalmist
speaking
of
Ierusalem
Gods
people
,
saith
.
Let
them
prosper
that
loue
thee
.
Psal.
122.
6.
And
to
Abraham
the
father
of
beleeuers
(
which
alike
is
spoken
to
all
that
are
beleeuers
,
as
Abraham
was
)
thus
he
saith
;
I
will
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
.
So
that
as
Ahab
was
spared
,
insomuch
that
the
Gen.
11.
35.
plague
threatned
came
not
in
his
daies
,
but
in
his
sonnes
,
because
he
repented
,
and
yet
it
was
but
outwardly
,
wherein
hee
gaue
but
a
bare
shew
of
it
,
euen
so
,
they
that
doe
to
his
people
any
good
,
though
it
bee
but
in
an
outward
action
,
as
this
Bethlite
did
heere
to
the
Lords
people
,
shall
not
lose
their
reward
.
It
is
true
indeed
,
that
this
but
temporary
for
the
most
part
,
which
they
receiue
,
as
the
helpe
that
they
minister
to
them
is
so
:
but
besides
that
it
is
much
that
God
will
regard
them
at
all
,
who
are
not
faithfull
to
him
(
for
they
might
feare
rather
the
contrary
,
that
he
would
pursue
them
as
his
enemies
)
because
they
be
not
repentant
:
besides
this
(
I
say
)
they
get
acquaintance
with
the
godly
hereby
ofttimes
,
whereby
they
be
in
hope
,
that
they
Note
.
shall
learne
their
religion
,
and
follow
their
conuersation
,
which
if
they
so
like
and
approue
of
,
that
they
loue
them
the
better
for
it
,
then
do
they
gaine
exceedingly
by
it
indeed
,
I
meane
by
that
friendship
that
they
shew
them
.
For
then
they
come
within
the
compasse
of
a
better
blessing
,
and
are
partakers
of
a
greater
promise
,
euen
that
in
the
Gospell
;
Whosoeuer
receiueth
a
Prophet
,
Matth.
10.
41.
in
the
name
of
a
Prophet
,
shall
receiue
a
Prophets
reward
:
and
he
that
receiueth
a
righteous
man
,
in
the
name
of
a
righteous
man
,
(
that
is
,
for
his
goodnesse
,
and
because
he
is
a
good
man
)
shall
haue
the
reward
of
a
righteous
man
also
.
This
ought
for
iust
cause
to
astonish
and
terrifie
them
who
are
professed
enemies
to
them
because
they
walke
vprightly
,
and
hate
none
more
deadly
;
1
Ioh
2.
12.
Prou.
29
27.
according
to
the
prouer
be
;
The
righteous
is
an
abomination
to
the
wicked
.
This
ought
also
to
draw
the
hearts
of
the
common
sort
who
professe
religion
,
better
to
regard
Gods
people
,
and
not
to
bee
more
brutish
then
the
Hest.
8.
17.
heathen
nations
who
feared
Israel
,
seeing
they
saw
God
was
with
them
,
yea
and
let
them
while
they
liue
among
them
obserue
their
example
,
and
profit
by
them
,
as
they
in
the
Acts.
9.
31.
If
they
will
say
they
know
not
Act.
9.
31.
who
they
are
;
I
answere
,
that
they
speake
vntruly
;
for
in
the
time
of
their
owne
affliction
and
misery
,
they
can
discerne
and
doe
know
them
,
and
will
aske
for
them
;
although
at
other
times
they
are
thought
of
them
to
bee
too
precise
and
deuout
,
and
call
them
Scripture-men
in
contempt
;
yea
euen
such
as
against
whom
they
will
set
themselues
:
to
these
therefore
,
if
they
will
shew
that
they
be
wise
indeed
,
let
them
adioyne
themselues
,
and
make
much
of
them
,
till
they
verifie
the
Scripture
;
the
Lambe
and
the
Lion
shall
feed
together
:
for
if
God
in
their
trouble
and
abasement
haue
giuen
them
Esa.
11.
vnderstanding
and
discretion
to
know
them
,
and
afterward
they
make
no
more
reckoning
nor
account
of
them
;
they
cannot
bee
ignorant
that
they
haue
done
wickedly
,
and
are
able
to
see
what
they
doe
in
casting
them
off
.
And
let
them
be
sure
,
that
their
sin
will
find
them
out
in
time
,
and
the
Lord
Numb.
30.
will
cast
off
them
,
for
that
they
haue
dealt
so
with
them
.
But
much
more
if
they
or
others
begin
to
smite
them
with
their
tongue
,
and
to
kicke
at
them
,
and
disgrace
them
.
This
bee
said
of
the
house
of
Ioseph
ioyntly
.
It
followeth
in
the
text
.
VERS.
27.
Neither
did
Manasses
destroy
Bethshean
with
her
townes
,
nor
Taanach
with
her
townes
,
nor
the
inhabitants
of
Dor
with
her
townes
,
nor
the
inhabitants
of
Ibleam
with
her
townes
,
nor
the
inhabitants
of
Megiddo
with
her
townes
,
but
the
Canaanites
dwelt
still
in
that
land
.
28.
Neuerthelesse
when
Israel
was
strong
,
they
put
the
Caananites
to
tribute
,
and
expelled
them
not
wholly
.
29.
Likewise
Ephraim
expelled
not
the
Canaanites
that
dwelt
in
Gezer
,
but
the
Canaanites
dwelt
in
Gezer
among
them
.
30.
Neither
did
Zebulon
expell
the
Canaanites
that
dwelt
in
Kitron
,
nor
the
inhabitants
of
Nahalol
,
but
the
Canaanites
dwelt
among
them
and
became
tributaries
.
31.
Neither
did
Asher
cast
out
the
inhabitants
of
Accho
,
nor
the
inhabitants
of
Zidon
,
nor
of
Ahlab
,
nor
of
Ach
zib
,
nor
of
Helbah
,
nor
of
Aphik
,
nor
of
Rehob
.
32.
But
the
Asherites
dwelt
among
the
Canaanites
the
inhabitants
of
the
land
:
for
they
did
not
driue
them
out
.
33.
Neither
did
Napthali
driue
out
the
inhabitants
of
Beth-shemesh
,
nor
the
inhabitants
of
Bethanath
,
but
dwelt
among
the
Canaanites
the
inhabitants
of
the
land
:
neuerthelesse
the
inhabitants
of
Beth-shemesh
and
Bethanah
became
tributaries
vnto
them
.
IN
these
verses
the
holy
story
layeth
out
the
sinne
of
the
other
Israelites
The
sense
.
beside
Beniamin
,
for
that
they
cast
not
out
,
nor
destroyed
not
those
Canaanites
which
dwelt
in
their
seuerall
lots
,
according
to
the
commandement
of
God
,
but
onely
made
them
tributaries
to
them
.
And
before
all
the
rest
the
tribe
of
Manasse
is
reckoned
to
haue
done
so
.
But
whereas
it
is
said
in
Ioshua
,
that
this
tribe
did
then
so
,
that
is
,
make
them
tributaries
then
:
it
is
not
Iosh.
17.
12.
so
to
be
vnderstood
,
but
that
is
said
there
by
an
anticipation
;
that
is
,
by
setting
downe
that
before
,
which
came
to
passe
afterward
.
For
that
was
afterward
to
come
to
passe
,
that
is
,
at
this
time
heere
mentioned
,
which
was
after
Ioshuas
death
.
For
in
the
daies
of
Ioshua
,
and
of
the
Elders
that
liued
with
Iosh.
24.
31.
him
,
the
people
contained
themselues
,
and
did
their
duties
in
resisting
their
enemies
,
by
his
worthy
conducting
and
going
before
them
.
And
by
this
their
departing
from
the
commandement
of
the
Lord
,
which
for
a
time
they
obeyed
,
we
see
how
they
declined
in
a
short
time
and
waxed
weary
of
obeying
.
The
which
,
and
namely
in
so
many
of
them
,
teacheth
,
how
ready
men
Doct.
Out
of
all
these
verses
in
generall
.
are
to
leaue
and
forsake
a
good
course
,
although
they
haue
hardly
,
and
with
much
adoe
,
been
brought
to
embrace
and
fasten
vpon
it
;
which
much
concerneth
vs
to
marke
.
For
we
are
easily
deceiued
about
this
,
and
thinke
both
of
our selues
and
others
,
that
if
we
beginne
to
dislike
,
and
turne
away
from
some
grosse
and
common
faults
that
wee
were
wont
to
commit
;
then
the
worst
is
past
with
vs
,
and
that
wee
ought
iustly
to
bee
reckoned
among
the
godly
;
whereas
it
is
nothing
so
,
but
we
be
yet
,
for
all
that
,
farre
off
.
For
a
Note
.
farre
greater
matter
is
required
to
the
endeuour
effectuall
calling
to
repentance
may
be
approued
of
God
,
and
be
sound
indeed
,
as
in
other
places
I
haue
shewed
,
how
we
ought
to
try
and
search
into
our selues
,
and
cannot
Luk.
14.
31.
Lam.
3.
40.
now
stand
about
it
.
But
although
wee
were
truly
turned
to
God
,
and
had
,
as
these
,
obeyed
God
for
a
time
with
a
good
heart
,
yet
ought
we
to
feare
danger
,
in
respect
of
our
owne
frailty
,
and
according
to
the
present
occasion
,
when
wee
see
to
what
point
these
tribes
came
,
for
all
they
had
followed
the
Lord
commendably
for
a
time
,
in
beginning
to
cast
out
the
nations
as
they
were
commanded
.
And
the
reason
of
this
,
to
wit
that
wee
should
thus
carefully
looke
to
our selues
,
is
this
,
that
we
are
reformed
but
in
part
,
and
that
in
small
part
:
in
which
respect
yet
,
because
we
haue
receiued
some
grace
,
we
are
able
thereby
to
desire
and
goe
about
to
doe
God
some
seruice
,
and
specially
at
some
time
;
namely
,
while
we
be
watchfull
to
hold
vnder
our
rebellious
passions
,
assisted
by
grace
:
but
what
then
?
For
wee
hauing
a
sea
of
corruption
euer
flowing
in
vs
,
and
our
owne
concupiscence
beside
outward
obiects
enticing
vs
a
contrary
way
;
it
must
be
drained
and
purged
out
daily
,
by
little
and
little
,
Note
.
and
not
bee
let
alone
in
vs
,
lest
it
should
choake
and
drowne
the
grace
that
we
haue
receiued
;
which
if
it
be
,
wee
become
impotent
by
and
by
,
so
that
wee
doe
not
onely
cease
to
obey
,
but
wee
are
carried
rather
as
with
a
streame
to
any
euill
that
we
be
tempted
to
;
and
namely
,
to
this
one
heere
mentioned
that
ouertooke
these
tribes
;
that
is
,
to
be
wearie
of
well
doing
:
and
so
much
the
rather
,
seeing
there
are
so
many
allurements
and
occasions
in
euery
place
to
prouoke
vs
and
set
vs
forward
.
And
although
we
are
not
without
helpe
,
nor
naked
in
the
middest
of
all
these
stormes
,
yet
if
wee
know
not
these
things
;
yea
and
if
also
wee
doe
not
resist
carefully
such
euill
as
I
haue
mentioned
;
neither
striue
to
nourish
such
sparkles
of
grace
as
are
kindled
in
vs
,
our
hearts
being
set
wholly
hereupon
,
as
the
waightiest
thing
that
we
haue
to
deale
in
;
what
maruell
is
it
,
though
wee
fall
from
the
goodnesse
that
was
wrought
and
begun
in
vs
,
and
so
become
Note
.
others
then
we
were
before
?
Which
I
speake
not
as
though
we
must
do
nothing
but
watch
and
resist
some
one
or
few
inticements
which
would
(
I
grant
)
soone
waxe
tedious
to
vs
;
neither
is
that
imposed
vpon
vs
by
God
,
but
we
are
to
know
,
that
while
we
bee
aiming
at
one
good
thing
or
other
,
our
worke
goeth
well
forward
,
so
as
wee
doe
wisely
labour
to
discerne
among
good
things
,
what
the
best
is
,
and
most
necessary
to
bee
done
for
the
time
,
and
what
sinne
and
corruption
is
most
to
bee
resisted
.
Thus
I
haue
stood
somewhat
long
in
this
point
,
to
shew
how
easily
we
may
possibly
fall
from
our
stedfastnesse
in
a
good
course
,
and
what
care
should
bee
in
vs
against
the
contrary
;
which
I
entred
into
(
as
ye
may
remember
)
by
so
good
an
occasion
of
the
coldnesse
and
declining
of
the
tribes
from
the
knowne
commandement
.
Now
I
will
goe
forward
,
as
my
purpose
was
,
to
shew
somewhat
more
particularly
,
how
we
vse
to
decline
,
and
breake
off
good
beginnings
;
euen
as
these
tribes
did
,
who
began
well
to
execute
Gods
commandement
for
a
season
,
in
rooting
out
his
enemies
,
but
went
not
forward
.
And
this
let
vs
see
in
some
sort
,
both
in
our selues
and
also
toward
others
.
For
the
first
,
we
cannot
bee
ignorant
that
many
of
vs
of
good
hope
haue
sometimes
carefully
searched
into
our selues
,
to
finde
out
such
corruptions
of
our
hearts
as
haue
Lam.
3.
40.
brought
our
whole
liues
out
of
frame
:
and
therein
wee
haue
done
God
good
seruice
;
and
when
wee
haue
found
them
out
,
as
carelesnesse
,
slothfulnesse
,
vncleane
desires
,
and
worldlinesse
,
&c.
we
haue
had
them
in
the
chase
,
Note
.
and
hunted
them
,
with
disgracing
them
,
watching
and
praying
heartily
against
Matth.
26.
41.
them
for
a
time
.
This
also
hath
been
another
peece
of
good
seruice
done
vnto
the
Lord
:
but
our
not
being
alwaies
alike
forward
,
but
neglecting
care
(
as
through
corruption
and
vntowardnesse
it
will
soone
come
to
passe
)
and
the
vse
of
good
meanes
,
or
our
feruency
therein
.
Oh
how
haue
wee
drooped
and
hanged
the
wing
;
yea
and
if
more
speedy
heed
hath
not
been
taken
,
how
neare
haue
we
been
brought
to
this
bondage
,
to
bee
well
content
to
let
these
and
such
like
our
sinnes
to
be
quiet
in
vs
,
without
any
great
pursuit
,
or
offering
of
any
great
violence
to
them
,
till
they
haue
recouered
some
strength
in
vs
againe
,
and
preuailed
,
and
begun
in
most
vnseemely
manner
to
master
vs
,
and
bring
forth
noisome
fruit
,
euen
like
themselues
;
as
the
Canaanites
did
grow
strong
and
mighty
against
Israel
,
when
they
were
not
held
downe
as
God
required
,
but
suffered
to
liue
and
be
let
alone
?
But
to
proceed
no
further
in
this
,
if
these
noisome
weeds
be
not
plucked
vp
,
how
can
good
seed
bring
forth
her
fruit
,
(
for
all
may
easily
see
what
followeth
,
seeing
the
roofe
must
needs
totter
if
the
ground-sels
bee
pluckt
away
)
therefore
if
we
slothfully
suffer
ourselues
to
grow
to
this
point
,
who
seeth
not
that
we
offend
God
as
sore
,
and
as
grieuously
prouoke
him
to
displeasure
by
such
disobedience
,
as
these
tribes
did
by
making
a
league
with
the
Canaanites
,
and
not
expelling
them
as
they
began
,
and
should
still
haue
done
?
For
the
transgression
is
alike
in
both
,
and
that
of
one
and
the
same
commandements
,
while
they
ought
to
haue
rooted
out
persons
out
of
the
land
,
and
we
sinnes
out
of
our
hearts
and
liues
.
Thus
I
haue
shewed
how
like
we
are
to
the
Canaanites
in
suffering
sinnes
in
ourselues
,
which
should
haue
been
rooted
out
rather
:
now
let
vs
also
see
it
in
some
particular
manner
how
we
be
too
like
them
in
our
dealings
toward
others
.
For
euen
as
they
failed
in
suffering
the
Canaanites
to
remaine
amongst
them
,
and
did
not
expell
them
;
so
doe
wee
suffer
them
who
are
little
better
then
Canaanites
in
their
behauiour
and
manners
to
abide
therein
,
till
they
A
simile
.
corrupt
and
taint
them
that
dwell
among
them
;
as
if
an
infection
were
dispersed
round
about
to
poyson
mens
bodies
.
The
people
of
Israel
set
themselues
to
seeke
their
owne
quietnesse
and
ease
(
though
they
broke
the
commandement
of
God
)
in
letting
the
Canaanites
liue
still
,
and
abide
in
the
land
.
And
to
this
point
things
are
come
in
our
daies
,
that
whatsoeuer
God
command
to
bee
done
,
and
good
and
wholesome
lawes
enioyne
against
many
fowle
sinnes
,
yet
if
the
executing
of
them
require
labour
and
any
cost
,
and
it
bring
any
toyle
and
trouble
,
and
hinder
mens
ease
and
profit
;
behold
,
a
Lion
is
in
the
way
;
they
will
not
at
all
take
them
in
hand
;
or
if
they
Prou.
22.
13.
haue
begun
,
they
soone
waxe
wearie
of
the
worke
,
and
giue
it
ouer
(
neuer
enioying
Gods
promise
to
harten
them
to
the
obeying
of
his
commandements
,
but
yeelding
to
their
owne
corrupt
reason
)
so
that
there
is
little
rooting
out
of
grieuous
disorders
and
lewdnesse
of
life
,
in
towne
,
countrie
,
or
familie
:
as
whoring
,
drunkennesse
,
gaming
,
ill
companies
,
and
such
like
:
and
as
little
pursuing
of
the
persons
that
disguise
themselues
therewith
,
either
in
Church
or
Common-wealth
.
And
this
was
a
greater
fault
in
these
tribes
to
let
the
Canaanites
remaine
,
and
not
expell
them
;
because
they
were
strong
enough
to
haue
done
it
;
and
stronger
by
much
then
they
on
whom
they
should
haue
executed
Gods
charge
:
for
so
it
is
said
,
verse
28.
When
Israel
waxed
strong
,
yet
did
they
not
expell
them
wholly
,
but
onely
put
them
to
tribute
.
So
this
aggrauateth
the
sinne
of
our
time
,
forasmuch
as
Note
.
God
hath
giuen
authority
into
mens
hands
to
remoue
such
disorders
,
and
greater
gifts
of
knowledge
and
ability
to
ouermatch
such
euils
as
he
would
haue
to
bee
rooted
out
,
and
yet
there
wanteth
zeale
,
and
courage
to
goe
about
it
.
And
though
things
shall
neuer
bee
brought
to
that
perfection
that
were
to
be
wished
,
yet
much
might
be
done
that
is
vtterly
neglected
.
This
be
said
and
noted
out
of
all
the
verses
in
generall
,
and
of
all
the
tribes
mentioned
therein
.
Now
more
particularly
,
somewhat
is
to
bee
said
of
Manasse
and
Ephraim
:
who
did
not
alike
behaue
themselues
when
they
were
seuered
,
as
when
Vers.
27.
28.
39.
they
were
ioyned
together
:
then
they
went
the
one
with
the
other
roundly
to
the
worke
,
and
prospered
:
but
now
they
being
diuided
,
they
were
Doct.
out
of
vers.
27.
28.
compared
with
the
former
,
from
vers
.
22.
to
27.
backward
and
slothfull
,
and
so
let
the
Canaanites
grow
and
multiply
.
That
which
I
will
obserue
heere
is
this
:
That
we
looke
heedfully
to
this
,
that
we
make
much
of
godly
society
,
and
labour
to
enioy
it
therefore
,
and
to
take
all
the
good
that
we
may
by
it
.
For
wee
haue
much
encouragement
thereby
,
whatsoeuer
good
wee
goe
about
,
wherein
it
may
bee
vsed
.
For
as
the
Wise
man
saith
;
Two
are
better
then
one
;
if
one
lie
alone
,
how
should
he
be
warme
?
And
Eccles.
4.
11.
so
many
good
persons
being
ioyned
together
in
a
good
worke
,
(
like
firebrands
in
a
chimney
,
that
giue
a
glowing
heate
when
they
are
laid
together
,
when
one
alone
soone
goeth
out
)
one
is
refreshed
,
helped
,
hartened
,
A
simile
.
and
comforted
by
the
other
;
according
to
the
kind
of
worke
which
they
take
in
hand
:
and
so
one
alone
is
much
weakened
,
made
heauie
,
and
soone
discouraged
.
As
Moses
his
hands
failed
against
Amalek
,
till
Aaron
and
Hur
propped
them
vp
.
But
Moses
and
Aanon
,
Caleb
and
Ioshuah
;
Dauid
and
Ionathan
,
and
so
much
more
many
together
,
as
their
employment
required
,
who
doubteth
but
that
they
did
much
more
roundly
and
readily
dispatch
the
worke
appointed
them
of
God
,
then
if
they
had
been
disioyned
and
asunder
?
Therefore
doubtlesse
,
where
both
,
if
there
bee
no
more
,
or
many
are
sound
hearted
in
seuerall
to
God
and
his
worship
,
and
like
minded
and
vpright
hearted
each
to
other
,
the
Lord
is
doubly
honoured
,
the
Gospell
graced
,
euen
in
the
eyes
of
the
wicked
;
the
aduersarie
stronglier
resisted
by
their
vnited
force
;
besides
the
strengthening
one
the
others
hands
in
the
way
to
happinesse
.
And
therefore
the
publike
assemblies
of
the
faithfull
haue
great
force
to
quicken
and
to
comfort
the
people
of
God
,
in
the
seeing
the
faces
of
one
another
,
all
being
present
together
to
meet
the
Lord
there
;
farre
otherwise
then
one
alone
can
finde
it
,
though
he
be
well
minded
also
,
and
enioyeth
no
such
benefit
of
the
ministry
at
all
,
vnlesse
it
can
be
no
otherwise
.
Euen
so
Christian
fellowship
in
priuate
betwixt
the
people
of
God
,
for
their
mutuall
edifying
and
comfort
,
as
they
haue
opportunity
to
enioy
it
,
is
many
waies
gainefull
.
And
though
solitarinesse
hath
also
her
kinde
and
sweet
vse
;
and
though
there
is
a
time
to
be
alone
,
when
a
man
desireth
it
,
who
is
fit
to
vse
it
;
yet
to
be
tied
to
it
,
or
(
which
is
worse
)
to
bee
in
bad
company
euery
while
,
it
is
such
an
vncomfortable
estate
,
that
if
it
were
not
for
imployment
in
their
particular
calling
,
wherein
they
may
bestow
their
chiefe
time
,
they
Note
.
should
make
their
life
meerely
tedious
and
wearisome
.
Therfore
I
maruell
,
that
godly
fellowship
and
acquaintance
is
no
more
sought
and
made
account
of
;
nor
the
communion
of
Saints
(
which
is
but
one
fruit
of
the
Gospell
)
in
no
heartier
and
greater
request
,
nor
no
better
vse
made
of
it
where
it
is
enioyned
;
but
broken
off
among
some
,
by
euery
light
and
small
conceit
,
teatch
,
or
sinister
report
and
slander
,
and
by
such
like
occasions
.
And
seeing
I
haue
spoken
this
of
fellowship
,
one
thing
I
haue
thought
good
to
adde
,
and
that
is
:
if
it
bee
possible
let
a
wise
Christian
bee
neuer
to
seeke
of
some
one
faithfull
friend
at
the
least
,
to
whom
he
may
breake
his
minde
in
Note
.
all
doubtfull
cases
,
and
communicate
with
him
about
necessary
matters
,
and
who
may
be
to
him
as
an
eye
to
watch
ouer
him
,
and
as
another
him-selfe
to
comfort
him
.
Let
this
suffice
to
shew
what
a
benefit
Christian
society
and
godly
fellowship
is
many
waies
,
to
them
that
can
rightly
vse
it
;
according
to
the
words
of
the
Psalmist
,
Behold
how
good
and
pleasant
a
thing
it
is
,
brethren
to
dwel
Psal.
133.
together
in
vnity
:
and
what
danger
and
discouragements
there
arise
in
the
priuate
condition
;
where
no
helpe
by
Christian
communion
of
neighbors
is
enioyned
;
and
therfore
what
heed
is
to
be
taken
therin
that
such
a
band
be
not
broken
where
it
is
,
and
where
none
is
,
that
it
be
speedily
(
as
may
be
)
sought
and
procured
:
that
for
want
of
aduice
,
fellowship
and
good
company
,
so
many
waies
requisite
,
men
be
not
plunged
into
depth
of
troubles
,
both
in
matters
of
soule
,
and
in
things
of
this
life
;
many
of
the
which
might
easily
haue
been
auoided
.
Now
it
followeth
,
which
I
will
deferre
to
the
next
Sermon
.
THE
NINTH
SERMON
VPON
THE
FIRST
AND
SECOND
CHAPTERS
OF
THE
BOOKE
OF
IVDGES
.
VERS.
30.
Neither
did
Zebulon
expell
,
&c.
as
before
to
vers.
34.
VERS.
34.
And
the
Ammorites
draue
the
children
of
Dan
into
the
mountaine
,
so
that
they
suffered
them
not
to
come
downe
to
the
valley
.
VERS.
35.
And
the
Ammorites
dwelt
still
in
Mount
Heres
in
Aijlon
,
and
in
Shaalbim
,
and
when
the
hand
of
Iosephs
family
preuailed
,
they
became
tributaries
.
VERS.
36.
And
the
coast
of
the
Amorites
was
from
Maaleh-akeabim
,
euen
from
Selah
,
and
vpward
.
NOw
it
followeth
.
From
this
30.
verse
,
to
the
34.
the
holy
Vers.
30.
Story
setteth
downe
particularly
,
how
the
tribes
of
Zebulon
,
Ashur
and
Naphtali
,
did
euen
as
the
other
tribes
before
mentioned
,
of
Beniamin
,
Manasse
,
and
Ephraim
;
that
they
let
those
Canaanites
liue
still
among
them
,
and
did
only
put
them
to
tribute
.
Wherein
to
see
the
agreement
that
was
in
this
sinne
betwixt
them
and
the
other
,
it
is
worthy
the
noting
,
and
may
bee
of
singular
vse
vnto
vs
.
For
they
did
as
if
they
had
consented
together
,
one
to
doe
as
the
other
did
,
(
whereas
they
could
(
yet
)
but
heare
one
of
an
others
doing
)
they
did
(
I
say
)
euen
as
the
other
before
mentioned
,
for
their
ease
and
quiet
,
make
leagues
with
the
Canaanites
,
contrary
to
that
which
God
commanded
them
.
Which
sheweth
vs
,
that
it
is
the
lesse
maruell
that
we
see
it
so
in
our
age
,
and
that
it
hath
been
Doct.
1.
so
from
age
to
age
,
that
there
is
agreement
in
finne
among
all
estates
,
yea
in
the
same
sinne
,
as
if
they
did
mutually
resolue
to
ioyne
therein
.
For
Paul
2.
Tim.
3.
1.
speaking
of
grosse
sinnes
which
should
raigne
in
the
world
,
in
the
latter
age
after
Christ
,
tels
vs
,
that
the
times
,
that
is
,
the
people
in
the
seuerall
ages
,
should
be
tainted
therewith
.
And
as
it
was
in
the
daies
of
Lot
,
so
shall
it
bee
in
the
ages
following
;
they
did
eate
and
drinke
,
and
marrie
;
that
is
,
they
made
them
their
paradise
.
And
as
they
haue
done
,
and
liued
in
former
times
,
so
they
doe
,
and
will
doe
,
still
.
And
as
they
sought
their
Matth.
24.
37.
felicity
and
hearts
desire
heere
in
some
transitorie
things
;
as
in
gathering
wealth
,
hunting
after
vaine
pleasures
,
and
seeking
of
promotion
:
euen
so
,
this
doe
many
at
this
day
,
who
professe
the
Gospell
,
and
yet
this
is
the
estate
of
the
ciuiler
sort
;
there
are
greater
abominations
then
these
:
the
way
of
truth
they
haue
not
knowne
;
the
feare
of
God
hath
not
been
before
their
eyes
;
but
is
this
done
in
one
place
as
in
another
,
yee
will
aske
,
as
the
sinne
heere
spoken
of
,
was
alike
spread
throughout
the
tribes
?
I
answere
;
neuer
more
then
at
this
day
.
Therefore
when
the
meaner
sort
receiued
not
the
word
with
fruit
,
I
turned
(
saith
the
Ppophet
Ieremy
)
to
the
mighty
,
to
the
learned
,
to
the
Priest
,
&c.
as
declaring
that
hee
looked
to
finde
it
otherwise
Ier.
4.
there
;
but
behold
,
all
were
alike
.
So
is
it
said
by
our
Sauiour
,
as
it
was
in
the
daies
of
Noah
,
so
shall
it
bee
at
the
comming
of
the
sonne
of
man
,
and
(
as
he
saith
)
in
the
latter
age
,
whereof
this
in
which
we
liue
is
a
part
,
they
did
then
eat
and
drink
,
marrie
,
and
giue
in
marriage
,
(
these
were
things
what
they
did
then
most
minde
and
set
their
hearts
on
,
and
knew
nothing
of
any
danger
)
till
the
flood
came
and
tooke
them
all
away
.
And
what
doe
men
now
,
or
haue
done
in
our
remembrance
in
the
former
daies
,
but
euen
so
,
and
the
same
things
?
What
pleasure
haue
men
,
saue
in
eating
and
drinking
,
and
following
after
their
delights
?
and
as
the
tribes
did
,
for
their
ease
and
pleasure
commit
sinne
,
euery
one
his
owne
way
:
so
what
doe
men
,
but
euery
one
that
which
doth
best
serue
his
owne
turne
.
What
effectuall
and
sauing
knowledge
of
God
is
there
to
be
found
,
saue
only
heere
and
therein
a
few
persons
?
and
generally
the
Gospell
is
a
mysterie
,
Note
.
and
the
pearle
in
it
is
hidden
from
one
,
as
from
another
,
though
it
bee
hidden
from
none
but
from
them
that
shall
perish
.
What
excessiue
and
vnsatiable
seeking
2.
Cor.
4.
3.
after
the
worlds
good
is
there
,
as
in
other
ages
?
what
bold
prophaning
of
the
Lords
Sabbaths
,
when
yet
he
hath
plainely
charged
vs
the
contrary
,
saying
:
Remember
yee
keepe
them
holy
?
And
what
should
I
further
set
downe
other
agreements
betwixt
men
in
their
liues
and
practise
,
whether
we
compare
our
daies
with
the
former
,
or
in
the
same
daies
one
man
with
another
?
And
yet
one
would
thinke
that
the
examples
of
former
times
should
teach
the
latter
wisedome
.
That
seeing
they
who
now
liue
may
behold
,
how
they
haue
been
taken
away
,
and
that
oft
times
in
the
middest
of
their
delights
,
and
could
keepe
themselues
from
death
no
more
then
others
;
therefore
it
ought
worthily
to
cause
them
to
looke
further
,
and
to
prepare
a
better
,
and
a
more
enduring
inheritance
against
they
must
goe
hence
.
But
to
grow
to
an
end
;
seeing
it
is
so
that
the
world
is
like
itselfe
,
and
the
sinnes
of
it
haue
entertainment
alike
for
the
most
part
,
with
one
as
with
another
,
I
will
shew
the
cause
of
it
why
it
is
so
,
and
teach
the
vse
of
it
before
I
end
.
(
For
besides
the
diuels
malice
,
who
ruleth
alike
in
the
hearts
of
the
children
of
darknes
,
&
draweth
them
to
the
same
euils
,
in
the
most
places
)
besides
this
,
I
say
,
all
men
are
corrupted
in
their
harts
,
imaginations
,
and
desires
:
Gal.
5.
19.
Gen.
6.
5.
they
all
loue
euill
,
and
loath
that
which
I
good
.
Wherby
it
commeth
to
passe
,
that
the
sins
that
one
embraceth
,
an
other
delighteth
in
also
;
hauing
no
ability
nor
will
to
resist
or
turne
from
them
,
but
drinketh
them
vp
,
as
the
fish
doth
water
.
And
there
is
nothing
able
to
make
it
otherwise
but
one
:
and
that
is
the
grace
of
regeneration
&
new
birth
,
which
changeth
a
man
,
&
giues
him
a
new
hart
and
will
,
whereby
he
disliketh
the
former
inclination
and
disposition
that
led
and
caried
him
amisse
before
.
And
hereby
the
deceitfulnesse
of
his
sinfull
heart
being
found
out
,
he
groweth
to
be
out
of
loue
and
liking
with
the
desires
which
came
from
it
,
and
consequently
from
the
uill
words
and
actions
that
proceeded
from
it
;
and
both
mindeth
and
doth
the
contrary
things
.
Thus
hee
is
,
as
wee
see
,
turned
into
an
other
course
of
life
,
different
from
the
men
of
the
world
.
But
because
few
light
on
this
change
,
and
this
grace
entreth
not
into
many
;
but
is
resisted
rather
,
and
that
in
a
deadly
manner
,
euen
when
by
sound
preaching
it
is
offered
vnto
them
;
Note
.
therefore
they
abide
in
the
same
estate
wherein
they
were
before
,
so
that
they
are
not
subiect
to
the
grace
that
should
guide
them
,
neither
indeed
can
be
.
Thus
it
commeth
to
passe
,
that
few
being
new
borne
,
the
most
agree
in
the
same
euill
,
to
the
which
(
the
heart
being
alike
disposed
vnto
it
)
they
are
carried
.
And
whereas
it
will
(
perhaps
)
be
obiected
,
that
the
good
nature
that
is
in
many
,
more
then
in
some
others
,
and
good
education
doe
put
difference
betwixt
men
,
as
well
as
sanctification
,
and
the
changing
of
the
nature
of
man
;
be
it
knowne
vnto
them
,
that
the
best
nature
is
poysoned
,
and
enclined
Note
.
to
all
sinne
,
and
hath
the
seede
thereof
:
and
the
best
education
,
being
not
seasoned
with
religion
,
can
but
worke
ciuility
in
a
man
;
or
(
at
the
most
)
restraine
him
from
some
outward
and
open
wickednesse
;
it
cannot
giue
him
a
new
heart
,
neither
therefore
make
him
a
new
creature
.
And
I
conclude
with
the
vse
of
this
doctrine
,
that
all
such
as
desire
to
be
better
guided
then
naturall
men
can
be
,
must
seriously
labour
to
be
acquainted
with
their
hearts
,
searching
out
by
the
Law
of
God
,
the
depth
of
falshood
and
euill
that
is
in
them
,
which
is
great
and
much
:
and
(
as
they
are
taught
)
bewaile
Ier.
17.
9.
it
,
as
that
which
bringeth
forth
fruit
vnto
death
,
till
they
obtaine
pardon
thereof
,
and
of
their
other
sinnes
:
with
the
which
grace
they
receiue
will
and
strength
,
though
weakely
,
to
liue
well
,
and
to
please
God
;
yea
and
for
the
obtaining
of
all
these
,
let
them
attend
to
sincere
preaching
,
not
by
fits
,
but
ordinarily
and
constantly
as
they
may
,
and
so
God
will
draw
them
out
of
the
puddle
in
which
other
lie
still
,
and
worke
that
grace
in
them
,
whereby
they
shall
be
reformed
to
the
image
of
Christ
their
head
,
and
to
the
similitude
of
the
members
of
his
body
,
which
are
all
vniformely
gouerned
by
the
same
spirit
,
which
worketh
alike
fruits
in
all
.
And
this
is
the
onely
way
to
come
by
it
.
Gal.
5.
22.
Iam.
3.
17.
But
another
thing
is
to
be
noted
by
these
tribes
beside
,
(
which
I
haue
said
already
,
and
that
is
,
seeing
they
could
not
chuse
but
heare
one
of
another
Doct.
2.
what
they
did
)
how
one
was
led
by
the
example
of
the
other
.
For
though
one
easily
agree
with
another
in
euill
(
as
I
haue
said
before
)
yet
I
cannot
tell
how
it
commeth
to
passe
,
that
when
wee
haue
example
also
from
others
of
any
bad
course
,
we
are
much
more
easily
riueted
into
it
thereby
.
Nay
this
example
so
much
preuaileth
,
that
although
wee
haue
Gods
commandement
neuer
so
plaine
to
the
contrary
,
with
threates
annexed
thereto
,
wee
boldly
breake
through
it
,
and
not
onely
affect
and
commit
the
same
,
as
in
the
former
doctrine
I
said
wee
doe
;
but
wee
beare
it
downe
before
vs
as
it
were
a
streame
.
It
could
not
easily
haue
been
thought
that
this
people
of
Israel
,
one
tribe
after
another
,
could
(
there
being
so
many
of
them
)
haue
sought
their
owne
ease
,
in
making
peace
with
the
other
nations
,
hauing
receiued
so
straite
a
commandement
that
they
should
expell
them
:
and
yet
they
did
so
handle
the
matter
among
them
,
that
it
was
as
it
were
vtterly
forgotten
among
them
,
and
they
grew
to
bee
confirmed
in
a
contrary
course
.
But
when
one
tribe
had
broke
the
ice
to
another
in
breaking
through
the
commandement
,
it
became
as
a
matter
that
lay
dead
,
few
looked
after
it
.
So
it
would
hardly
haue
been
thought
,
that
Saphira
could
haue
been
brought
to
consent
to
the
holding
backe
of
that
summe
of
money
which
was
consecrated
to
so
good
and
holy
an
vse
;
which
was
by
making
a
lye
,
and
standing
stifly
in
it
;
but
when
she
knew
her
husbands
mind
,
and
had
him
to
goe
before
her
therein
,
so
that
he
made
no
matter
to
commit
such
a
trespasse
,
shee
was
emboldened
to
doe
it
also
by
his
example
.
Likewise
,
who
would
haue
said
that
well
nigh
the
whole
city
of
Samaria
should
haue
been
drawne
to
receiue
Simon
Magus
his
sorceries
?
but
after
that
some
had
begun
,
and
there
was
none
to
reproue
and
shame
them
for
it
,
the
rest
fell
to
it
,
hauing
such
examples
before
them
.
And
a
man
would
wonder
to
see
how
such
cleare
&
streight
charges
as
God
hath
giuen
to
men
,
of
departing
from
iniquitie
,
and
of
not
following
the
multitude
to
doe
euill
,
should
Exod.
23.
2.
be
so
troden
vnder
foot
,
and
cast
behinde
mens
backs
.
Ministers
are
commanded
Ioh.
21.
15.
as
they
loue
Christ
,
they
should
feed
his
sheepe
,
and
his
lambes
:
the
people
,
that
they
should
giue
all
diligence
to
make
their
calling
and
election
2.
Pet.
1.
10.
Eccles.
11.
9.
sure
:
young
men
not
boldly
take
their
pleasure
,
and
spend
their
youth
licentiously
:
old
men
,
that
they
should
be
patternes
to
the
young
in
good
life
,
&c.
But
as
if
God
might
be
mocked
,
hell
agreed
withall
,
and
as
if
the
Scriptures
that
straitely
vrge
these
things
,
were
an
old
wiues
fable
,
so
they
are
regarded
.
For
what
one
of
many
,
either
Minister
maketh
euer
the
more
conscience
of
zealous
and
diligent
preaching
;
or
how
many
of
the
other
sorts
feare
the
commandement
to
depart
from
euill
?
It
is
enough
to
them
that
they
haue
others
to
goe
before
them
in
the
euils
which
they
doe
.
For
euen
as
sheepe
and
beasts
follow
the
formost
ranke
,
whithersoeuer
it
leade
them
,
euen
so
these
like
beasts
doe
.
Thus
by
the
seede
of
ill
example
sinne
encreaseth
,
and
iniquitie
aboundeth
in
all
places
,
till
at
length
a
confusion
of
all
things
follow
,
in
offices
,
duties
,
and
estates
both
in
Church
and
Common-wealth
.
And
the
rather
,
if
men
see
such
goe
before
them
in
euill
as
seeme
to
haue
excellency
in
any
gifts
,
whereby
they
can
maintaine
their
sinnes
;
as
by
wealth
,
learning
,
authority
,
or
any
such
like
.
In
which
respect
the
sinne
of
the
tribe
of
Iudah
was
the
greater
,
in
that
they
beleeued
not
that
God
would
enable
them
to
cast
out
the
inhabitants
of
the
valleyes
,
seeing
they
had
chariots
of
iron
,
and
so
they
becomming
examples
to
their
brethren
therein
;
and
being
the
chiefest
,
though
they
had
done
commendably
in
expelling
many
other
of
them
;
therfore
the
rest
of
the
tribes
thought
their
sinne
more
tolerable
,
and
made
the
lesse
of
it
,
though
they
yet
had
not
so
good
a
pretence
for
their
doings
as
Iudah
had
.
But
to
returne
to
our selues
,
we
are
to
know
,
that
it
is
great
boldnesse
to
follow
bad
examples
,
the
damnation
of
such
sleepeth
not
.
Let
not
men
bee
deceiued
,
God
hath
all
these
things
and
such
like
registred
and
writen
,
not
with
inke
and
paper
,
(
for
then
there
were
hope
that
in
time
they
might
bee
worne
out
)
but
in
his
remembrance
,
which
neuer
faileth
.
If
Paul
wish
that
men
follow
not
his
example
(
so
rare
a
patterne
of
piety
)
further
then
hee
followes
Christ
;
what
shall
they
haue
to
answere
,
who
looke
no
further
then
to
this
,
that
they
see
others
doe
so
,
how
odious
soeuer
their
doings
are
?
Let
that
serue
vs
for
doctrine
concerning
examples
,
forasmuch
as
they
that
leade
and
towle
vs
on
by
their
example
,
cannot
helpe
vs
to
beare
our
punishment
,
when
their
own
shall
be
intolerable
to
them
,
seeing
company
shall
not
ease
the
torments
of
the
damned
in
hell
;
howsoeuer
heere
they
could
ioyne
hand
in
hand
to
commit
their
sinne
with
pleasure
and
consent
.
And
let
vs
bee
so
farre
from
following
others
in
their
doings
,
further
then
they
follow
the
rule
that
should
guide
vs
all
,
that
our
owne
light
may
so
shine
before
men
,
that
they
may
blesse
God
for
vs
,
and
learne
of
vs
.
So
shall
wee
shew
our selues
wiser
then
these
tribes
,
whose
sinne
we
haue
seene
laid
open
vnto
vs
,
and
bee
well
fenced
against
all
danger
by
ill
examples
.
The
last
verses
in
this
chapter
now
follow
VERS.
34.
And
the
Amorites
droue
the
children
of
Dan
into
the
mountaine
;
so
that
they
suffered
them
not
to
come
downe
to
the
valley
.
35.
And
the
Amorites
dwelt
still
in
mount
Heres
,
in
Aijalon
,
and
in
Shaalbim
,
and
when
the
hand
of
Iosephs
familie
preuailed
,
they
became
tributaries
.
36.
And
the
coast
of
the
Amorites
was
from
Maale-Akrabbim
,
euen
from
Selah
and
vpward
.
NOw
in
the
shutting
vp
of
the
chapter
,
the
holy
story
bringeth
in
the
The
summe
.
tribe
of
Dan
,
shewing
that
these
Danites
had
not
the
liberty
that
the
other
tribes
had
:
for
they
yet
had
strength
to
expell
the
Canaanites
that
were
in
their
lot
,
and
did
not
:
these
were
couped
vp
in
a
narrow
roome
vnto
the
mountaines
,
and
yet
were
not
suffered
to
possesse
them
neither
:
but
they
were
not
permitted
at
all
to
dwell
in
the
vallies
,
but
their
enemies
had
them
out
,
and
kept
a
great
part
of
their
possessions
in
their
hands
by
force
.
So
that
we
see
that
the
negligence
of
the
other
tribes
in
suffering
the
forbidden
nations
to
remaine
and
waxe
strong
;
caused
these
their
brethren
to
be
wronged
,
and
to
go
without
their
due
which
God
had
allotted
them
:
For
if
they
had
kept
their
enemies
out
,
they
might
haue
been
able
now
to
helpe
this
tribe
of
Dan
:
who
if
the
house
of
Ioseph
had
not
done
more
then
the
rest
,
they
had
been
left
almost
without
habitation
.
And
by
this
we
may
see
,
that
mens
sinnes
doe
not
only
redound
to
their
Doct.
owne
hurt
,
but
also
to
the
hurt
of
others
.
Whereas
none
are
hurt
,
neither
themselues
,
by
those
that
feare
to
offend
God
,
and
be
carefull
to
do
their
duties
,
but
they
may
receiue
great
benefit
thereby
.
But
the
other
hurt
many
,
as
well
as
themselues
.
As
wee
see
bad
parents
,
what
woe
they
hoard
vp
for
their
vnhappy
children
,
as
Ahab
,
and
the
like
.
What
they
do
to
themselues
,
this
place
giues
no
occasion
to
shew
directly
,
but
by
consequent
,
but
how
other
feare
the
worse
by
them
.
And
the
same
may
bee
seene
in
many
particulars
among
vs
also
,
both
touching
body
and
soule
.
As
first
,
how
many
soules
doth
an
ignorant
,
idle
or
scandalous
Minister
destroy
and
cause
to
perish
?
How
many
good
people
doth
an
vngodly
Magistrate
grieue
,
discourage
,
and
make
faint
in
good
duties
,
and
flesh
the
vngodly
?
as
Salomon
saith
;
When
the
righteous
are
in
authority
,
the
people
reioyce
;
but
when
the
Prou.
29.
2.
wicked
beareth
rule
,
the
people
sigh
.
The
riotous
,
ill
company
keepers
,
and
such
as
giue
ill
counsell
,
how
many
doe
they
spoile
?
as
in
the
Epistle
to
the
Corinthians
we
reade
;
where
it
is
said
,
Euill
words
corrupt
good
manners
.
And
what
discredit
to
the
godly
,
and
to
the
Gospell
it selfe
,
hypocrites
who
professe
1.
Cor.
15.
33.
it
,
doe
bring
,
Saint
Paul
declareth
,
speaking
thus
to
the
Iewes
;
Thou
that
teachest
another
,
and
teachest
not
thy selfe
,
causest
the
name
of
God
to
bee
euill
Rom.
2.
21.
24.
spoken
of
:
so
that
both
when
the
Gospell
is
truly
preached
,
and
also
practised
of
some
,
yet
both
are
ill
spoken
of
by
the
wicked
,
because
of
the
offence
that
hypocrites
giue
.
And
generally
the
wicked
are
the
causes
of
mischiefe
and
punishment
from
God
,
vpon
the
places
where
they
liue
;
causing
the
earth
to
mourne
,
and
be
wearie
of
the
inhabitants
,
yea
Gods
children
are
of
the
worse
for
their
neighbourhood
,
not
onely
while
they
gather
infection
by
them
to
their
soules
;
but
they
smart
bodily
also
with
them
,
and
by
them
oftentimes
in
a
publike
calamity
which
their
wicked
liues
haue
caused
.
Further
to
giue
briefly
some
instances
of
this
also
,
in
the
hurts
that
wicked
men
do
to
others
in
things
of
this
life
(
for
it
would
be
too
long
to
shew
it
at
large
)
what
doth
the
gamester
,
spendthrift
,
and
the
slothfull
person
,
but
bring
all
to
naught
,
and
vndoe
his
familie
,
as
well
as
bring
himselfe
to
beggerie
?
What
doth
the
oppressor
and
the
vsurer
,
in
exacting
that
which
is
agreed
vpon
(
how
hardly
soeuer
it
can
be
yeelded
)
but
fleece
the
borrower
,
till
he
makes
his
skinne
to
grow
to
his
bones
for
want
of
flesh
?
How
many
cormorant-like
rich
men
doe
the
like
in
other
kindes
,
imposing
rents
vpon
their
poore
tenants
,
which
constraine
them
to
labour
for
them
onely
,
in
prouiding
their
due
against
their
day
,
and
cannot
maintaine
themselues
so
well
as
seruants
may
and
ought
to
be
?
whereas
God
alloweth
them
to
liue
,
and
bee
well
maintained
by
their
labour
?
And
other
defraud
the
labourer
of
his
wages
,
or
pay
what
they
list
;
and
yet
Saint
Iames
saith
,
Their
cry
is
entred
into
the
eares
of
the
Lord
of
hosts
.
Oh!
it
cannot
be
expressed
,
what
are
the
discommodities
and
annoiances
,
which
the
sinnes
of
men
,
and
their
wicked
liues
,
doe
cause
and
bring
vpon
others
as
well
as
themselues
(
as
the
the
tribes
heere
wrought
woe
to
their
neighbors
these
Danites
)
seeing
all
the
plagues
and
mischiefes
which
are
euery
where
to
be
found
,
are
to
bee
imputed
vnto
them
,
to
verifie
that
which
is
written
;
Woe
be
to
the
world
,
because
of
her
iniquities
.
Iam
5.
4.
And
this
be
said
of
the
tribe
of
Dan
and
of
all
the
rest
.
Now
there
remaineth
a
question
to
be
answered
,
and
so
I
end
the
whole
An
Obiect
.
Out
of
these
verses
of
the
second
part
.
The
Answ.
chapter
.
And
the
question
is
this
;
seeing
the
tribes
dwelt
with
the
Canaanites
,
and
tooke
tribute
of
them
,
whether
it
bee
lawfull
for
a
godly
man
to
dwell
and
bee
conuersant
with
the
vngodly
,
as
Papists
,
&
c
?
I
answere
,
that
seeing
Christ
kept
company
with
the
publicans
and
great
sinners
;
and
seeing
Saint
Paul
would
not
giue
leaue
to
a
beleeuing
wife
to
depart
from
an
Matth.
9.
10.
1.
Cor.
7.
13.
vnbeleeuing
husband
,
if
hee
will
dwell
with
her
;
therefore
it
is
not
simply
vnlawfull
to
dwell
with
such
:
but
if
the
godly
be
well
setled
in
sound
knowledge
,
Certaine
cautions
to
be
obserued
in
companying
with
Papists
,
&c.
and
strong
in
faith
,
so
as
they
be
not
tied
to
communicate
with
them
in
their
false
worship
of
God
,
they
may
:
but
yet
with
certaine
cautions
.
As
first
this
,
that
in
companying
with
them
,
they
intendand
endeauour
to
perswade
1
them
to
sound
religion
,
and
that
to
this
end
they
shew
themselues
kinde
and
gentle
,
the
better
to
draw
them
on
.
But
if
they
be
in
feare
and
danger
to
be
drawne
themselues
,
they
ought
to
cut
off
such
fellowship
.
The
second
thing
that
they
must
take
heede
of
,
is
;
that
they
liue
vnreproueably
2
and
without
iust
blame
among
them
:
for
otherwise
they
shall
do
them
hurt
,
and
harden
them
,
rather
then
doe
them
the
least
good
.
Thirdly
,
3
they
may
not
in
the
least
matter
vnder
any
colour
of
friendship
mixe
themselues
with
them
,
either
in
their
false
opinions
,
or
in
worshiping
God
;
no
not
although
they
should
hope
thereby
to
draw
them
on
the
easier
to
embrace
Christ
:
as
many
hypocriticall
professors
doe
,
and
thereby
couer
their
voluptuousnesse
,
couetousnesse
,
and
prophanenesse
;
who
should
rather
remember
this
,
that
they
may
not
do
euill
,
that
good
may
come
of
it
.
Lastly
,
they
must
take
heede
that
they
seeke
not
their
owne
profit
at
their
4
hands
by
companying
with
them
;
nor
to
take
their
pleasure
in
gaming
&
play
with
them
,
whereby
they
bewraying
their
weakenesse
(
as
impatience
,
greediesse
of
gaine
,
wrangling
,
or
being
immoderate
in
spending
the
time
therein
)
they
should
set
them
further
backe
from
imbracing
the
Gospell
.
Therefore
,
if
these
cautions
be
not
regarded
,
and
also
if
wee
haue
no
hope
to
win
them
,
wee
must
craue
pardon
,
and
leaue
them
to
God
;
hauing
no
more
to
doe
with
them
in
that
familiar
manner
,
further
then
of
necessity
which
may
possibly
bee
,
either
on
our
part
,
or
on
theirs
;
(
as
if
their
neede
should
bee
great
,
and
they
had
no
other
way
to
bee
relieued
by
,
then
by
vs
,
or
if
our
liues
should
be
preserued
by
them
:
In
which
case
we
ought
to
be
very
warie
,
lest
we
be
intangled
by
them
.
Also
we
may
company
with
them
,
if
we
bee
linked
to
them
by
the
bond
of
nature
;
as
they
being
our
parents
,
brethren
,
kinsfolke
,
or
in
ciuill
respect
,
as
being
our
magistrates
,
masters
,
&c.
But
as
for
putting
children
to
schoole
with
teachers
that
be
of
that
religion
,
it
is
no
way
fit
nor
lawfull
,
seeing
by
their
gifts
of
learning
,
they
may
so
draw
an
high
conceite
of
them
from
the
children
,
that
they
may
the
easier
distill
and
drop
poyson
into
them
by
their
corrupt
religion
.
And
this
for
answere
to
the
question
,
and
withall
an
end
of
the
whole
chapter
.
THE
SECOND
CHAPTER
.
VERS.
1.
And
an
Angell
of
the
Lord
came
vp
from
Gilgal
to
Bochim
,
and
said
,
I
made
you
goe
vp
out
of
Egypt
,
and
haue
brought
you
vnto
the
land
which
I
had
sworne
vnto
your
fathers
,
and
said
,
I
will
neuer
breake
my
couenant
with
you
.
2.
Ye
also
shall
make
no
couenant
with
the
inhabitants
of
this
land
,
but
shall
breake
downe
their
altars
:
but
yee
haue
not
obeyed
my
voice
.
Why
haue
yee
done
this
?
3.
Wherefore
I
said
also
,
I
will
not
cast
them
out
before
you
,
but
they
shall
bee
as
thornes
vnto
your
sides
,
and
their
gods
shall
be
your
destruction
.
4.
And
when
the
Angell
of
the
Lord
spake
these
words
vnto
all
the
children
of
Israel
,
the
people
lift
vp
their
voice
and
wept
.
5.
(
Therefore
they
called
that
place
Bochim
)
and
offered
sacrifices
there
vnto
the
Lord
.
The
summe
of
the
Chapter
.
WE
haue
heard
in
the
first
chapter
the
notable
victories
of
Israel
ouer
the
nations
,
while
they
obeyed
the
word
of
God
;
and
also
the
sin
of
many
of
them
in
suffering
the
Canaanites
to
liue
.
Now
it
followeth
,
how
the
Lord
of
his
goodnesse
reproued
them
for
the
same
,
by
the
messenger
that
preached
to
them
;
and
the
fruit
that
followed
thereof
.
And
afterward
,
vnto
the
end
of
this
chapter
,
the
holy
Story
setteth
downe
the
summe
of
almost
the
whole
booke
;
namely
to
the
17.
chapter
;
taking
occasion
to
doe
this
from
the
acts
of
former
times
:
beginning
at
the
things
which
were
Iosh.
24.
done
before
.
Ioshuas
death
.
The
summe
of
all
the
rest
of
this
chapter
from
verse
6.
is
thus
much
:
I
shua
a
little
before
his
death
,
hauing
called
the
people
together
,
and
giuen
them
their
charge
(
as
appeareth
in
chapter
23.
and
24.
of
that
booke
)
that
they
should
beware
of
Idolatry
,
and
feare
the
Lord
,
after
that
,
he
sent
the
people
away
,
and
died
:
in
whose
daies
,
and
in
the
daies
of
the
elders
that
liued
after
him
,
the
people
obeyed
his
charge
,
as
it
is
to
bee
seene
in
this
chapter
,
from
the
6.
to
the
11.
verse
.
But
after
that
,
it
is
shewed
how
the
next
generation
that
arose
after
them
,
declined
from
that
good
course
:
and
so
did
the
ages
that
followed
them
,
one
was
like
another
,
throughout
this
booke
vnto
the
17.
chap.
and
here
with
it
is
declared
,
how
God
dealt
with
them
.
And
that
in
few
words
was
thus
;
they
fell
to
prouoke
God
by
Idolatrie
and
other
sins
:
then
the
Lord
was
displeased
with
them
for
it
,
and
deliuered
them
into
their
enemies
hands
:
after
that
they
cryed
to
the
Lord
,
and
he
raised
them
vp
Iudges
or
deliuerers
of
them
;
yet
they
obeyed
not
euen
them
,
which
caused
him
to
be
againe
offended
with
them
,
and
to
threaten
them
as
is
to
be
seene
to
the
end
of
this
chapter
.
And
this
is
declared
and
laid
out
by
the
diuers
examples
of
the
people
,
throughout
all
this
booke
,
vnto
the
17.
chapter
,
according
to
the
generall
diuision
made
of
the
whole
booke
in
the
beginning
.
According
to
the
meaning
now
set
downe
,
the
parts
of
this
chapter
follow
,
The
parts
two
.
which
are
two
:
The
first
,
is
a
calling
of
the
tribes
that
had
offended
,
to
repentance
,
to
vers.
6.
The
other
,
is
the
setting
downe
of
the
estate
of
the
people
after
Ioshuas
death
,
and
Gods
dealing
with
them
vnder
the
Iudges
,
throughout
these
15.
next
chapters
,
vnto
the
17.
and
this
is
to
the
end
of
this
chapter
.
I
will
leaue
the
last
part
to
the
due
place
,
wherein
it
is
to
bee
considered
,
and
examine
the
first
as
order
requireth
.
And
heere
in
this
first
part
we
may
see
these
two
things
:
A
reproofe
of
the
people
by
the
Angell
,
to
verse
4.
and
the
effect
that
followed
thereon
;
that
is
,
the
peoples
repentance
,
to
the
sixth
verse
:
so
that
in
the
first
part
of
this
chapter
is
shewed
,
how
the
people
had
prouoked
God
already
by
not
driuing
the
nations
out
,
after
their
first
entrance
,
and
the
death
of
Ioshua
:
as
wee
haue
heard
in
the
former
chapter
:
and
that
they
were
brought
to
repentance
.
In
the
second
part
is
declared
,
how
another
generation
that
knew
not
the
Lord
did
much
worse
:
for
they
not
onely
made
couenants
with
the
Canaanites
as
the
other
did
,
who
were
brought
to
repentance
;
but
also
serued
all
manner
of
Idols
,
and
prouoked
the
Lord
thereby
.
To
begin
therefore
with
the
former
branch
of
the
first
part
,
that
is
,
their
reproofe
,
the
messenger
that
was
sent
to
them
,
(
to
make
it
The
summe
of
the
first
3.
verses
.
more
forcible
to
pricke
their
consciences
)
first
rehearseth
the
benefits
which
God
had
bestowed
vpon
them
,
which
ought
rather
to
haue
drawne
them
to
obedience
.
And
this
he
doth
in
the
first
verse
,
as
ye
may
see
:
then
he
setteth
downe
the
faults
for
which
hee
reproueth
them
.
One
,
that
they
made
leagues
with
the
Canaanites
,
contrary
to
Gods
commandement
;
the
other
,
that
they
had
not
cast
downe
their
Alters
;
and
he
expostulateth
with
them
for
the
same
,
saying
,
why
haue
ye
done
this
,
contrary
to
the
charge
which
the
Lord
gaue
you
?
in
the
2.
vers
.
And
lastly
,
he
threateneth
them
,
that
their
disobedience
should
be
to
their
great
punishment
,
saying
;
I
will
not
driue
them
out
,
but
they
shall
bee
prickes
in
your
sides
,
and
their
gods
shall
bee
a
snare
vnto
you
,
and
this
in
the
3.
verse
.
Now
it
remaineth
to
speake
more
particularly
of
these
in
order
.
But
before
I
come
to
speake
of
the
message
,
I
will
say
a
little
of
the
messenger
.
The
word
Messenger
,
or
Angel
,
signifieth
sometime
a
created
nature
Of
the
first
verse
perticularly
.
Heb.
1.
14.
without
a
body
,
(
as
Hebr.
1.
Angels
are
called
ministring
spirits
)
and
these
assumed
some
forme
at
Gods
commandement
for
the
time
then
being
,
the
better
to
accomplish
their
office
,
as
Genes.
18.
Sometime
this
word
signifieth
Gen.
18.
2.
any
other
messenger
that
God
sendeth
to
execute
his
will
:
as
Reuel.
2.
and
3.
where
by
the
Angell
,
is
ment
the
minister
that
was
sent
to
them
,
a
messenger
from
God
.
And
whether
of
these
soeuer
is
ment
heere
,
it
maketh
no
matter
,
and
it
being
not
particularly
expressed
in
the
text
,
it
is
sufficient
for
vs
,
that
wee
know
it
was
a
missenger
sent
of
God
;
and
therefore
sufficiently
authorized
:
and
of
those
to
whom
he
was
sent
,
one
who
ought
to
be
reuerently
receiued
and
beleeued
.
And
let
it
teach
vs
,
that
God
alwaies
vsed
Doct.
1.
Out
of
vers.
1.
the
ministry
of
his
seruants
to
reueale
,
as
it
hath
seemed
good
vnto
him
,
and
to
declare
his
will
vnto
men
;
either
about
the
generall
couenant
of
Heb.
1.
1.
grace
and
promise
of
saluation
,
or
about
any
other
particular
thing
as
hee
saw
cause
;
and
this
he
did
whether
they
were
Patriarkes
,
Angels
,
Prophets
,
or
Apostles
,
by
whom
he
did
it
in
ages
past
,
or
(
as
he
doth
now
)
other
ministers
of
the
Gospell
,
as
Pastours
and
Teachers
,
whom
he
vseth
at
this
day
to
reueale
his
will
vnto
the
people
.
The
which
declaration
of
his
will
by
them
out
of
his
word
from
time
to
time
,
as
it
highly
commendeth
his
great
kindnesse
to
these
to
whom
he
sent
those
his
messengers
,
(
seeing
wee
know
hee
hath
not
done
it
at
all
people
in
any
age
)
so
it
teacheth
vs
(
as
others
that
were
before
vs
,
it
did
the
like
)
that
wee
are
bound
to
heare
them
,
in
all
that
Act.
10.
33.
the
Lord
shall
say
to
vs
by
them
.
According
to
that
which
our
Sauiour
himselfe
saith
,
He
that
heareth
you
,
Matth.
10.
40.
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
.
And
so
much
more
wee
are
to
heare
them
,
and
receiue
their
message
with
all
readinesse
,
seeing
as
it
hath
1.
Thes.
4.
8.
been
glorious
in
all
ages
,
so
it
is
most
of
all
in
this
latter
age
;
wherein
is
reuealed
to
vs
,
that
all
things
hath
been
performed
by
our
Sauiour
which
appertaine
to
mans
happinesse
,
and
which
were
in
ages
past
onely
foretold
;
and
therefore
they
may
much
more
fully
and
clearely
bee
made
knowne
to
the
hearers
now
,
if
the
messenges
who
should
bring
the
tidings
,
be
faithfull
and
able
to
doe
their
message
.
In
which
case
wee
must
receiue
them
as
the
Lord
himselfe
,
and
the
word
which
they
preach
,
not
as
the
word
of
man
,
but
(
as
it
is
in
deed
)
the
word
of
God
;
that
so
it
may
worke
in
vs
effectually
,
as
physicke
Gal.
4.
14.
in
a
corrupt
body
,
both
to
make
vs
sicke
,
and
to
recouer
and
heale
vs
againe
;
1.
Thes.
2.
13.
God
hauing
prouided
,
that
in
what
estate
soeuer
the
people
be
,
euery
one
should
receiue
his
portion
,
by
the
right
diuiding
of
the
word
vnto
them
.
And
the
ordinarinesse
of
their
message
,
should
not
make
either
their
Esa.
50.
4.
ministery
the
lesse
set
by
:
but
rather
wee
should
haue
them
in
so
much
the
more
estimation
,
and
admire
therein
the
vnspeakeable
prouidence
of
God
and
loue
of
our
Lord
Iesus
,
who
(
as
hee
sendeth
vs
not
to
extraordinary
meanes
)
so
yet
he
hath
promised
the
ordinary
vnto
his
Church
,
euen
to
the
end
of
the
world
:
as
in
the
Epistle
to
the
Ephesians
is
to
be
seene
.
Ephes.
4
11.
Which
being
duly
considered
,
doth
bewray
the
wofull
and
lamentable
estate
of
the
most
hearers
(
though
they
are
in
most
feareful
estate
that
heare
not
)
who
euen
where
the
word
is
preached
with
power
and
authority
,
haue
it
in
small
account
and
reuerence
.
And
what
should
the
Lord
doe
more
vnto
Hos.
6.
4.
Matth.
11.
17.
them
,
hauing
thus
offered
his
dainties
vnto
them
?
and
yet
they
are
so
ful
stomacked
,
that
they
finde
no
sauour
nor
pleasure
in
them
.
They
giue
themselues
leaue
,
so
to
wallow
in
their
sensualities
,
and
to
take
their
fill
of
earthly
Note
.
delights
,
that
they
finde
no
sauour
in
his
heauenly
delicates
:
yea
and
yet
some
of
them
are
such
,
as
heretofore
haue
heard
with
ioy
;
yea
and
a
man
might
haue
thought
,
they
would
haue
pluckt
out
their
eyes
for
them
that
brought
the
glad
tidings
vnto
them
,
now
are
waxen
full
,
and
count
them
their
enemies
for
telling
them
the
truth
;
and
some
thinke
themselues
within
a
few
weekes
,
able
to
teach
their
teachers
:
as
other
haue
turned
their
zeale
into
luke-warmenesse
,
their
reuerence
into
contempt
,
conceitednesse
,
worldlines
,
and
deprauing
of
the
Scriptures
.
And
so
like
fooles
,
while
they
loath
this
wholesome
and
sweete
Manna
of
the
word
of
life
,
which
is
the
approued
truth
of
God
:
they
relish
fantasies
,
and
haue
great
taste
and
delight
in
dreames
and
lies
:
in
somuch
as
that
if
any
would
faine
himselfe
to
come
from
the
dead
,
and
affirme
,
that
he
brings
them
newes
from
thence
for
any
sound
knowledge
or
faith
that
they
haue
,
they
are
ready
to
receiue
them
.
Oh
people
infatuated
and
bewitched
(
as
Paul
saith
to
the
Galathians
)
seeking
,
as
one
that
runneth
vpon
a
swords
point
,
their
owne
destruction
.
Gal.
3.
1.
But
of
these
enough
.
THE
TENTH
SERMON
ON
THE
SECOND
CHAPTER
OF
THE
BOOKE
OF
IVDGES
,
on
the
same
text
.
vers.
1.
NOw
further
let
vs
marke
,
that
the
Lord
sending
his
messenger
to
the
people
heere
did
(
after
they
had
fallen
The
further
laying
open
of
this
verse
.
from
his
couenant
that
hee
made
with
them
)
to
moue
them
to
repentance
(
as
in
these
3.
verses
is
to
be
seene
.
)
And
heere
let
vs
marke
(
I
say
)
how
God
is
faine
to
preuent
them
by
this
messenger
,
while
they
lay
in
their
sins
,
before
they
could
accuse
themselues
,
and
complaine
,
saying
once
among
themselues
,
What
haue
we
done
?
and
so
to
seeke
recouery
.
They
were
fit
to
be
more
and
more
hardened
,
and
to
runne
on
still
,
yea
to
couer
their
sinnes
as
Adam
,
and
flee
Gen.
3.
10.
Iob
31.
33.
Gen.
31.
54.
from
God
as
Ionas
,
and
to
sit
downe
vpon
them
and
hide
them
,
as
Rahel
vpon
Labans
Idols
;
bet
to
bethinke
themselues
,
what
they
should
do
to
come
out
of
their
sinnes
,
and
so
to
helpe
themselues
out
of
danger
thereby
,
they
were
vtterly
to
seeke
,
and
altogether
vnfit
.
They
may
bee
likened
to
Dauid
,
2.
Sam.
12.
7.
who
hauing
lien
long
in
two
fearefull
sinnes
,
was
so
farre
from
repenting
of
them
,
that
Nathan
was
faine
to
leaue
off
parables
,
and
to
speake
plainely
before
he
could
conceiue
him
.
And
to
Peter
,
who
hauing
denied
his
master
,
Mat.
26.
74.
75.
had
no
power
to
rise
out
of
his
sinne
,
till
the
Lord
Iesus
looked
backe
vpon
him
,
by
the
which
watchword
,
Peter
called
to
minde
,
together
with
the
the
cocks
crowing
,
the
words
which
Iesus
had
spoken
to
him
;
to
wit
,
that
he
should
denie
him
,
and
then
he
went
out
and
wept
bitterly
.
And
by
this
wee
may
see
,
what
a
dangerous
thing
sinne
is
;
I
meane
not
Doct.
2.
onely
the
committing
of
it
,
which
one
would
thinke
were
feareful
enough
,
but
for
that
afterward
they
are
not
able
to
rise
out
of
it
,
but
lie
still
in
it
(
when
yet
men
thinke
they
can
repent
of
it
at
their
pleasure
)
and
when
they
list
,
though
it
trouble
the
conscience
,
as
raw
flesh
doth
the
stomacke
:
but
they
are
hardened
in
it
for
a
time
,
especially
soone
after
the
committing
of
it
,
so
that
they
cannot
at
all
humble
their
hearts
,
and
bewaile
their
sinne
to
God
.
And
if
they
come
to
themselues
again
after
a
time
,
yet
it
is
by
Gods
preuenting
of
them
,
as
I
haue
said
;
and
while
he
renueth
his
grace
in
them
,
as
relenting
and
remorse
for
it
,
and
the
renouncing
of
it
,
and
crauing
of
pardon
.
Thereby
indeed
they
are
inabled
to
repent
,
and
so
to
returne
to
their
former
workes
.
But
this
is
not
(
wee
see
)
any
power
in
them
,
for
they
are
not
able
to
bring
their
hearts
thereto
,
nor
to
doe
any
such
thing
of
themselues
.
And
yet
I
say
more
,
that
many
times
when
they
haue
fallen
,
they
doe
not
attaine
this
grace
neither
;
before
God
brings
them
to
heare
by
preaching
,
or
by
affliction
calleth
them
to
a
deeper
consideration
,
or
by
some
such
like
meanes
bringeth
their
sinne
to
light
,
and
into
disgrace
with
them
;
as
to
these
people
hee
did
heere
at
Bochim
;
and
then
it
may
bee
they
stay
their
course
and
returne
.
But
now
let
this
be
well
weighed
herein
,
what
a
distraction
and
disquietnesse
it
hath
been
to
them
all
this
while
,
to
lie
bound
as
it
were
with
the
chaines
of
their
sins
,
as
they
haue
been
,
that
they
cannot
helpe
themselues
;
and
to
bee
so
bereaued
of
the
graces
of
God
,
as
faith
,
hope
,
ioy
in
the
holy
Ghost
,
feare
of
offending
,
and
such
like
;
that
they
lie
dead
in
them
,
as
if
they
had
no
part
in
them
,
and
they
hauing
no
vse
of
them
to
strengthen
them
to
Note
.
any
good
doing
,
although
they
be
in
themselues
profitable
to
all
holy
vses
;
whereas
in
the
meane
while
,
who
would
lose
his
sweet
communion
with
God
,
if
he
bee
wise
enough
to
consider
what
I
say
;
though
it
should
neuer
be
brought
against
them
?
no
though
it
were
but
for
an
houre
or
a
day
,
with
the
comforts
belonging
thereto
?
which
yet
these
whom
I
haue
spoken
of
,
when
they
haue
sinned
against
their
knowledge
,
doe
depriue
themselues
of
,
whole
moneths
and
yeeres
.
And
why
doe
they
thus
?
If
they
sustained
all
this
,
as
from
their
triall
from
God
,
their
patience
were
commendable
;
or
if
it
were
possible
to
honour
him
thereby
,
it
were
some
commendation
to
them
:
but
when
it
is
for
the
hauing
of
their
owne
will
amisse
,
and
for
the
enioying
the
pleasures
of
sinne
for
a
short
season
,
oh
how
lamentable
is
it
to
thinke
?
So
that
this
wisedome
shall
well
beseeme
the
seruants
of
God
,
to
Note
.
giue
all
diligence
to
keepe
well
,
while
they
are
well
,
and
in
no
wise
to
haue
their
teeth
set
on
edge
with
the
deceiueable
baites
of
sinne
,
which
the
world
so
greedily
runneth
after
,
forasmuch
as
they
shall
see
how
deare
it
shall
cost
them
;
and
yet
let
them
know
this
,
that
such
shall
not
bee
onely
void
of
the
forementioned
graces
,
but
they
shall
also
smart
through
many
punishments
.
And
now
if
it
be
so
hard
for
them
to
come
to
repentance
when
they
haue
fallen
,
who
yet
before
had
enioyed
that
gift
soundly
:
how
much
further
off
are
they
,
who
neuer
haue
part
in
it
at
all
?
neither
are
like
to
haue
;
euen
as
wee
see
by
daily
experience
(
how
fearefull
an
estate
is
that
to
liue
in
)
vnlesse
they
wait
on
God
diligently
in
the
ordinance
of
preaching
to
attaine
it
.
Now
wee
haue
heard
how
God
was
faine
to
prouoke
them
to
repentance
,
Doct.
3.
Out
of
vers.
1.
before
they
could
set
themselues
toward
it
:
It
followeth
to
see
by
what
reason
he
vrged
them
to
it
,
after
I
haue
said
a
little
of
the
places
heere
mentioned
,
Gilgal
was
a
citie
in
the
plain
of
Iordan
,
not
farre
from
Iericho
,
from
this
Gilgal
the
messenger
is
said
to
haue
come
.
And
Bochim
is
a
place
neare
adioyning
to
it
,
in
which
this
message
was
done
to
the
people
of
Israel
,
who
had
by
their
sins
caused
it
.
It
was
not
called
Bochim
before
,
but
had
the
name
giuen
by
occasion
of
that
which
fell
out
there
,
that
is
,
the
weeping
of
the
people
,
when
their
sinnes
were
brought
to
their
remembrance
;
for
so
the
word
Bochim
signifieth
,
namely
,
weeping
.
At
this
place
therefore
(
to
returne
to
the
purpose
)
the
Lord
told
them
of
their
disobedience
,
and
beginneth
to
make
it
odious
to
them
by
rehearsing
his
benefits
great
and
many
:
as
if
hee
should
say
,
what
cause
haue
I
giuen
you
to
deale
thus
vnthankefully
and
disobediently
with
me
.
Hath
my
kindnesse
been
thus
requited
of
you
,
that
you
returne
me
euill
for
my
good
will
?
Heere
as
in
sundry
other
places
wee
may
see
what
effects
the
benefits
of
God
doe
commonly
worke
in
men
;
and
that
is
,
forgetfulnesse
of
them
,
and
vnthankfulnesse
for
them
,
and
a
meane
account
making
of
them
;
also
boldnesse
in
seeking
of
carnall
liberty
thereby
(
vnto
the
which
we
are
so
readily
caried
,
and
to
prouoke
God
much
more
then
if
they
had
neuer
enioyed
them
;
little
remembring
that
the
Lord
giues
them
a
watchword
,
that
they
should
rather
looke
in
all
things
to
be
thankefull
.
Iustly
therefore
was
this
1.
Thes.
5.
people
heere
chalenged
for
their
vnthankefulnesse
.
This
was
the
cause
why
they
were
warned
before
,
that
they
should
take
heed
when
they
were
come
into
the
land
of
promise
,
and
should
there
possesse
great
and
goodly
cities
,
which
they
builded
not
,
and
houses
full
of
all
manner
of
goods
,
which
they
filled
not
;
Deut
6.
10.
11.
12.
and
wels
which
they
digged
not
;
vineyards
,
and
Oliue
trees
,
which
they
planted
not
;
and
when
they
had
eaten
and
should
be
full
,
they
were
warned
(
I
say
)
that
they
should
beware
,
they
forgot
not
the
Lord
,
which
brought
them
out
of
the
land
of
Egypt
,
&c.
signifying
vnto
them
,
that
wealth
and
ease
would
goe
nigh
to
make
them
to
Deut.
32
compare
from
v.
9.
onward
to
vers.
19.
forget
Gods
mercies
,
by
which
they
were
deliuered
out
of
their
miseries
.
By
which
wee
see
the
peruersenesse
of
our
depraued
nature
,
which
turnes
the
wholesomest
food
into
poyson
,
as
the
corrupt
stomacke
doth
the
daintiest
meates
.
We
abhorre
him
who
hauing
receiued
freely
good
turnes
,
and
benefits
,
forgetteth
his
benefactor
when
hee
is
promoted
,
&c.
yet
it
is
certaine
that
men
are
the
worse
for
Gods
benefits
,
and
are
more
bold
in
sinning
against
him
,
by
the
abundance
of
his
earthly
and
common
blessings
.
So
Dauid
confesseth
,
that
before
he
was
afflicted
hee
went
astray
:
so
that
his
benefits
Psal.
119.
67.
(
wee
see
)
did
him
not
so
much
good
as
his
chasetisements
.
And
so
Ieremy
said
,
that
he
was
as
an
vntamed
calfe
,
till
God
corrected
him
.
Wofull
experience
teacheth
,
how
rare
the
man
is
who
may
truly
say
otherwise
?
to
wit
,
that
benefits
knit
his
heart
neerely
to
God
,
before
he
bee
taught
it
by
affliction
.
And
yet
we
must
know
,
that
neither
that
of
it
owne
nature
draweth
men
to
loue
and
obey
God
any
more
then
his
benefits
;
but
as
God
worketh
that
grace
,
,
of
his
especiall
fauour
;
without
which
our
whole
life
is
meere
disobedience
,
I
say
,
further
then
his
grace
guideth
vs
,
and
keepeth
vs
within
compasse
in
both
estates
.
Common
blessings
and
generall
we
thinke
and
say
,
belong
to
others
as
well
as
to
vs
;
and
as
for
speciall
and
priuate
,
while
we
reape
and
feele
them
,
we
say
,
[
Blessed
be
God
]
but
wee
are
not
for
the
most
part
,
knit
to
him
in
dutie
euer
the
more
.
The
tenne
leapets
being
Luk.
17.
cleansed
,
returned
not
to
giue
thankes
,
saue
one
.
And
hee
to
whom
tenne
thousand
talents
were
remitted
,
shewes
this
fruit
of
his
thankefulnesse
,
that
he
caught
his
fellow
by
the
throat
who
owed
him
an
hundred
pence
,
bidding
Mat.
18.
28.
him
pay
that
he
owed
.
And
why
this
?
For
the
heart
of
man
naturally
is
puffed
vp
with
prosperity
,
and
vaine
estimation
of
himselfe
,
and
hee
prideth
in
that
which
will
be
his
ouerthrow
and
waxeth
hardened
,
and
is
so
far
off
from
humility
,
and
meane
thinking
of
himselfe
,
that
all
may
perceiue
(
who
can
rightly
iudge
)
that
it
maketh
him
prouder
,
and
more
scornefull
,
yea
vtterly
vnlike
him
he
should
be
,
and
disguised
:
and
yet
to
become
great
and
get
much
in
this
vale
of
misery
,
while
things
of
greatest
price
are
not
asked
after
,
how
eagerly
doe
men
runne
after
it
,
as
fish
follow
the
baite
with
greedinesse
:
nay
they
laugh
all
such
to
scorne
that
find
fault
with
them
for
so
doing
,
and
who
doe
not
follow
them
in
that
excesse
,
and
let
better
things
passe
by
them
as
little
worth
?
yea
and
yet
this
doe
they
,
who
lawfully
come
by
wealth
and
promotion
,
and
to
whom
the
Lord
giueth
prosperity
without
any
indirect
or
vnlawfull
meanes
:
euen
such
(
I
say
)
doe
offend
in
the
like
manner
of
excesse
and
greedinesse
,
and
fall
into
the
same
danger
thereby
that
the
others
doe
,
who
attaine
to
it
by
shifting
,
and
against
conscience
.
What
then
,
some
(
perhaps
)
will
say
,
it
is
lawfull
for
vs
to
enioy
the
earthly
Obiect
.
benefits
of
God
?
And
againe
,
are
there
none
that
rightly
vse
prosperity
and
plenty
?
I
answere
,
God
forbid
;
for
men
may
,
and
some
doe
much
more
good
thereby
to
others
especially
,
then
vnder
the
crosse
,
and
in
aduersitie
.
Answ.
But
this
is
rare
:
for
a
contrary
mischiefe
rather
in
prosperity
befalleth
men
,
and
that
is
,
that
(
for
the
most
part
)
they
suspect
not
,
neither
feare
any
danger
:
What
maketh
prosperity
to
be
abused
.
no
not
when
they
grosly
forget
themselues
,
and
abuse
their
prosperity
,
when
yet
it
hangeth
ouer
their
heads
,
and
is
most
hardly
auoided
.
Moreouer
,
neither
1
doe
they
obserue
themselues
,
lest
they
should
become
drunken
with
it
,
2
neither
search
into
themselues
to
finde
out
how
they
offend
thereby
.
Both
which
are
necessary
for
a
man
in
prosperity
to
doe
,
yea
and
to
vse
to
doe
so
daily
,
for
the
cutting
off
the
dangers
that
may
otherwise
ensue
therby
.
And
yet
as
the
best
practises
against
this
and
other
sinnes
,
yea
though
they
be
neuer
so
conscionably
and
reuerently
put
in
vre
,
doe
by
little
and
little
grow
Note
.
common
,
and
lose
their
strength
;
so
therefore
besides
both
these
,
a
Christian
man
must
oft
with
Iob
,
tell
it
seriously
to
himselfe
,
that
he
must
looke
for
3
his
change
,
and
say
,
it
will
not
alwaies
be
summer
;
and
thereby
cracke
the
Iob
14.
14.
pride
of
life
,
and
abase
the
excesse
of
carnall
delight
,
which
prosperity
will
otherwise
ful
soone
raise
vp
in
him
most
dangerously
.
And
last
of
all
,
if
God
4
continue
his
daies
of
health
and
welfare
,
so
that
smartie
crosses
be
kept
from
him
,
let
him
crosse
his
naughty
and
vnruly
affections
,
and
those
especially
by
which
he
is
most
like
to
offend
,
and
be
in
danger
,
chasing
them
away
by
seruent
prayer
against
them
,
and
grow
in
fruitfulnesse
thereby
,
as
he
who
receiued
fiue
talents
,
brought
fiue
more
,
which
he
had
gained
thereby
.
And
these
things
being
duely
obserued
,
as
being
those
which
be
most
necessary
,
Luk.
19.
18.
Mat.
25.
20.
I
will
not
doubt
to
affirme
,
that
the
man
who
doth
so
,
shall
vse
prosperity
well
,
and
be
profitable
many
waies
thereby
,
which
yet
of
another
man
that
doth
not
so
,
I
cannot
warrant
:
nay
,
I
dare
be
bold
to
say
hee
shall
not
.
But
seeing
the
godly
doe
rarely
thus
,
by
this
Iudge
,
how
the
world
vseth
prosperity
,
if
the
godly
so
hardly
vse
it
well
.
Another
thing
is
worthie
to
bee
marked
heere
,
where
the
Lord
moueth
the
people
to
repentance
,
by
rehearsing
his
benefits
bestowed
vpon
them
,
Doct.
4.
Out
of
vers.
1.
and
that
is
this
:
that
of
all
reasons
,
this
ought
most
to
preuaile
with
Gods
seruants
,
to
disswade
them
from
their
sinnes
which
they
haue
fallen
into
,
and
to
raise
them
out
of
them
or
to
preuent
the
committing
of
the
like
,
this
(
I
say
)
ought
most
to
preuaile
with
them
,
euen
the
often
remembrance
and
due
consideration
of
Gods
benefits
,
though
with
griefe
it
may
bee
spoken
,
this
aduice
preuailes
too
little
.
This
reason
God
vsed
heere
,
and
the
people
were
conuicted
thereby
,
and
yeelded
,
and
confessed
themselues
guilty
:
For
why
?
the
loue
of
God
constrained
them
,
which
hauing
been
before
shead
2.
Cor.
5.
14.
Rom.
5.
5.
plentifully
into
their
hearts
.
Now
when
they
heard
this
sharpe
and
iust
reproofe
,
and
that
from
God
himselfe
by
his
messenger
,
they
saw
clearly
their
sinne
,
and
namely
their
vnthankfulnesse
,
how
they
had
forgot
Gods
benefits
,
and
trod
vnder
foote
his
louing
kindnesse
,
it
being
the
most
precious
of
all
other
things
,
which
went
neare
them
,
they
knowing
that
hee
had
done
so
many
&
great
good
things
for
them
;
and
this
,
with
the
remembring
of
his
benefits
in
some
perticular
manner
,
as
they
heard
them
repeated
,
caused
them
to
cast
vp
their
vnsauoury
gorge
,
and
so
to
returne
from
their
deceiueable
and
damnable
offences
,
&
to
imbrace
againe
the
mercies
of
the
Lord
,
who
was
their
first
husband
.
And
with
this
putting
the
people
in
remembrance
of
his
many
and
great
benefits
,
God
doth
draw
them
on
oft
in
other
places
to
feare
him
.
As
when
hee
saith
in
Deuteronomie
,
I
thy
God
haue
blessed
thee
in
all
that
thy
heart
could
desire
.
Thus
in
another
place
also
hee
Deut.
28.
calling
the
people
to
repentance
,
whom
he
compareth
to
a
vine
,
and
labouring
Esa.
5.
2.
to
draw
them
from
their
ingratitude
,
putteth
them
in
mind
,
that
he
had
planted
them
being
his
Church
,
in
a
place
most
plentifull
and
abundant
.
This
caused
Dauid
euermore
to
haue
Gods
mercies
in
great
remembrance
,
and
to
set
his
benefits
before
his
eyes
,
that
hee
might
shame
himselfe
for
his
sinne
passed
,
and
by
all
meanes
seeke
to
come
out
of
it
.
And
therefore
in
the
psalme
103.
he
as
though
hee
had
not
been
thankfull
(
when
yet
he
excelled
all
men
therein
)
quickeneth
vp
himselfe
thereto
,
saying
;
Praise
thou
Psal.
103.
2.
the
Lord
,
O
my
soule
,
and
all
that
is
within
thee
praise
his
holy
name
.
And
in
the
51.
Psalme
;
to
perswade
himselfe
to
repentance
,
hee
saith
,
that
his
mercies
Psal.
51.
1.
are
great
,
and
that
there
were
in
him
multitudes
of
compassions
.
Other
reasons
,
drawne
from
the
dreadfull
feare
of
Gods
iudgements
,
may
(
I
confesse
)
terrifie
for
the
time
the
hearts
of
Gods
people
and
hold
them
in
awe
,
as
it
were
by
violence
:
but
they
worke
not
kindly
to
bring
them
to
dutie
with
cheerefulnesse
,
though
they
may
stay
them
from
further
euill
for
the
time
,
till
forcibler
perswasions
come
.
But
when
all
is
said
that
can
be
,
it
is
the
loue
of
God
that
constraineth
men
that
they
should
liue
to
God
,
not
to
2.
Cor.
5.
14.
Note
.
The
first
benefit
bestowed
on
them
.
themselues
.
And
yet
I
will
not
say
that
this
reason
shall
alwaies
preuaile
with
vs
,
although
where
it
doth
not
,
wee
may
well
conclude
,
that
wee
are
much
out
of
order
,
and
haue
grosly
forgot
our selues
.
Now
I
come
to
the
particular
benefits
which
hee
bestowed
vpon
them
,
Doct.
5.
In
vers.
1.
forbearing
to
repeate
them
euery
one
together
,
seeing
they
may
bee
read
in
the
text
,
for
times
sake
,
but
one
after
another
as
they
lie
in
order
.
The
first
is
,
that
he
had
brought
them
out
of
Egypt
,
which
was
a
countrie
which
was
wholly
infected
with
superstition
and
idolatry
;
and
therefore
most
dangerous
to
dwell
in
.
And
what
a
benefit
was
it
then
for
them
to
bee
deliuered
from
thence
,
euen
as
from
Rome
;
or
in
another
respect
,
from
Sodome
?
For
Ezok.
20.
7.
8.
there
they
must
haue
been
corrupted
with
the
pestilent
contagion
of
their
idolatrie
,
beside
the
most
heauie
burthens
and
bondage
,
with
which
both
they
were
,
and
still
also
they
must
haue
been
pressed
with
,
if
they
had
remained
there
.
Hence
it
is
,
that
almost
euery
where
in
the
Scripture
,
where
mention
is
made
of
Gods
goodnesse
to
Israel
,
this
their
deliuerance
out
of
Egypt
is
most
commonly
reckoned
as
the
principall
,
because
without
it
all
other
blessings
had
been
as
nothing
.
Therefore
let
vs
also
know
,
that
it
is
a
singuler
mercy
of
God
,
to
be
freed
from
the
false
worship
of
God
,
and
idolatry
,
if
I
should
say
no
more
;
but
especially
when
there
is
ioyned
with
that
a
deliuerance
from
bodily
troubles
also
.
A
benefit
,
whereof
many
thousands
in
this
land
are
partakers
,
which
their
fellow
brethren
in
other
nations
,
being
as
Israel
was
in
Egypt
,
Iuda
in
Babylon
oppressed
with
idolatry
,
would
thinke
they
obtained
an
vnualuable
benefit
,
if
they
might
haue
freedome
from
it
.
And
so
they
may
well
thinke
:
For
oh
what
a
liberty
is
it
both
to
soule
and
body
?
and
yet
we
may
haue
it
with
farre
more
ease
then
they
had
it
;
that
is
,
without
trauell
or
iourney
.
And
although
they
cannot
value
it
in
any
sort
according
to
the
worth
of
it
,
who
haue
neuer
felt
the
burthen
of
a
troubled
conscience
,
and
bodily
vexations
;
yet
wee
that
haue
,
though
they
bee
nothing
so
grieuous
as
they
Note
.
had
;
we
(
I
say
)
are
euery
day
(
that
we
rise
out
of
our
beds
to
doe
our
necessarie
businesse
)
to
confesse
this
marueilous
worke
of
God
for
our
deliuerance
.
And
yet
I
deny
not
,
but
that
other
benefits
of
God
are
to
bee
sought
for
also
;
as
the
enioying
of
the
sincere
preaching
of
the
Gospell
to
the
further
welfare
of
our
soules
,
and
things
necessary
for
this
present
life
,
that
so
there
may
want
no
encouragement
to
Gods
seruice
.
But
howsoeuer
the
Lord
should
denie
vs
the
one
,
I
meane
plentie
for
our
bodies
,
which
yet
for
many
yeers
he
hath
most
gratiously
yeelded
and
granted
vs
:
yet
we
should
contend
for
the
other
,
I
meane
sound
and
sauing
knowledge
by
an
happie
and
sound
ministery
,
by
all
meanes
,
if
possibly
wee
may
enioy
it
.
Which
I
speake
to
the
iust
reproofe
of
all
such
as
doe
onely
regard
their
outward
estate
in
the
world
,
little
or
nothing
looking
after
the
benefit
of
true
happinesse
by
their
soules
welfare
:
forecasting
altogether
to
plant
themselues
ther
,
whither
the
hope
of
earthly
commodities
doth
leade
them
.
And
though
the
townes
,
families
,
and
kindreds
be
neuer
so
prophane
and
superstitious
,
to
the
which
they
make
hast
,
yet
that
they
little
regard
;
but
so
as
commodity
and
honour
may
be
gotten
(
as
their
common
question
is
,
may
we
looke
for
any
good
there
?
)
they
will
dwell
,
there
they
will
liue
and
dei
,
Psal.
4.
7.
and
there
they
will
match
and
leaue
their
children
to
remaine
after
them
.
But
as
from
holding
them
from
the
infection
of
Popery
,
or
labouring
to
shield
them
vnder
a
setled
good
ministery
,
and
so
to
minde
and
seeke
their
saluation
,
it
is
no
part
of
their
thought
.
Nay
there
bee
thousands
in
this
land
that
lust
after
the
seruitude
of
Popish
Egypt
againe
;
earnestly
desiring
that
day
(
which
God
turne
away
)
the
Lord
forgiue
it
them
,
(
as
our
Sauiour
prayed
for
them
that
crucified
him
)
they
know
not
what
they
do
.
So
farre
are
they
from
thankfulnesse
for
their
freedome
,
that
they
are
voluntary
slaues
vnder
that
Pharaoh
of
Rome
,
euen
in
their
owne
countrey
.
But
to
returne
and
so
to
draw
to
an
end
,
let
it
be
counted
of
vs
a
rare
and
singular
mercy
of
God
,
to
be
free
from
great
calamities
,
and
extremities
both
of
soule
and
body
,
as
these
Israelites
were
,
who
were
deliuered
out
of
Egypt
,
and
the
bondage
thereof
.
And
by
occasion
of
this
which
I
say
,
this
I
further
adde
,
that
such
as
liue
void
of
grieuous
paines
and
diseases
,
(
as
well
as
Egyptian
bondage
)
which
others
,
yea
and
those
many
of
Gods
deare
children
are
vnder
,
as
the
stone
,
collicke
,
gowts
,
vlcers
,
gripings
,
and
such
like
;
also
such
as
be
not
in
vtter
penury
and
want
,
nor
yoked
with
vnquiet
,
vnkind
and
supestitious
companions
in
marriage
,
nor
with
vnmercifull
land
lords
,
and
cruell
ouerseers
and
gouernours
(
which
doe
make
their
life
Note
.
wearisome
to
them
,
and
consume
all
their
cheerefulnesse
and
comfort
,
as
as
the
moth
eateth
vp
the
beauty
of
a
garment
)
let
all
such
(
I
say
)
beare
their
other
pettie
and
small
discommodities
,
troubles
,
and
visitations
,
patiently
and
contentedly
,
and
bee
highly
thankfull
for
that
they
are
deliuered
from
farre
greater
:
yea
and
let
them
acknowledge
,
that
if
with
freedome
from
these
and
the
like
,
they
hold
sound
peace
with
God
,
and
bee
free
from
the
stings
of
an
euill
conscience
also
,
that
they
enioy
a
peece
of
a
paradise
,
though
in
a
meane
condition
:
and
let
them
pitie
those
which
are
in
such
depths
of
griefe
,
that
their
feruent
prayes
may
moue
the
Lord
to
pity
them
also
:
and
let
them
that
be
free
from
them
,
resolue
with
themselues
and
endeauour
to
vse
their
liberty
and
health
to
all
possible
good
doing
.
And
yet
let
this
bee
knowne
also
,
that
where
God
layeth
these
great
burthens
vpon
some
of
his
,
hee
giueth
them
the
greater
grace
to
goe
meekely
vnder
them
.
And
let
vs
beware
,
lest
through
our
security
and
negligence
God
may
iustly
Note
.
vpbraid
vs
with
his
benefits
(
as
heere
he
doth
Israel
)
that
hauing
elbow-roome
and
liberty
to
serue
God
in
our
places
and
callings
,
without
any
to
disturbe
vs
,
or
hold
vs
vnder
,
we
enbondage
our selues
by
an
ill
conscience
,
loosenesse
,
security
,
earthlinesse
,
and
the
like
euils
,
by
which
our
life
should
be
as
irksome
as
in
Egypt
,
or
Babell
.
The
second
benefit
heere
mentioned
,
that
God
bestowed
vpon
them
,
Doc.
6.
in
ver.
1
The
second
benefit
.
was
,
that
he
brought
them
into
the
fruitful
land
in
which
they
dwelt
,
which
was
a
farre
greater
matter
then
the
former
;
as
shewing
them
plainly
that
he
thought
it
not
enough
to
deliuer
them
out
of
bondage
,
except
hee
filled
them
with
good
things
also
.
He
had
done
much
for
them
if
hee
had
onely
deliuered
them
out
of
that
fearefull
bondage
,
though
hee
had
left
them
in
the
wildernesse
;
but
to
bring
them
also
into
that
fruitfull
land
,
and
to
giue
it
to
them
,
oh
admirable
kindnesse
!
Behold
then
heere
the
great
bountifulnesse
of
God
,
that
hee
can
as
well
and
willingly
giue
abundance
to
his
children
,
as
keep
them
out
of
great
troubles
.
He
is
not
therby
wasted
nor
diminished
in
his
blessings
,
by
giuing
them
out
&
liberally
bestowing
them
;
being
a
fountain
of
riches
neuer
drawne
dry
.
So
he
said
to
the
posterity
of
his
people
:
Oh
that
Israel
would
haue
hearkened
to
me
,
and
haue
walked
in
Psal.
81.
13.
my
waies
;
I
would
soone
haue
brought
downe
their
enemies
:
I
would
haue
fed
them
with
the
fat
of
wheat
,
and
with
honey
out
of
the
rocke
.
Neither
neede
we
thinke
that
he
standeth
at
it
to
giue
vs
these
,
whose
honour
it
is
to
bestow
great
things
;
and
hath
already
giuen
vs
the
greatest
of
all
;
euen
his
owne
sonne
;
and
therefore
can
much
more
afford
vs
these
smaller
benefits
Rom.
8.
32.
also
.
As
we
know
that
he
did
giue
great
riches
to
Abraham
,
Isaac
,
Iob
,
and
to
other
his
faithfull
seruants
,
whom
he
loued
dearely
.
And
wee
in
this
land
haue
good
proofe
hereof
,
in
that
(
with
deliuerance
from
bondage
)
we
haue
the
Gospell
,
peace
,
gouernment
,
plentie
,
and
such
like
.
And
more
particularly
,
we
in
this
land
haue
cause
to
admire
the
goodnesse
of
God
,
in
deliuering
vs
from
the
cursed
practises
of
those
Iesuites
&
Locusts
,
whom
that
beast
hath
sent
forth
to
destroy
vs
,
Prince
,
Nobles
,
Magistrates
,
Ministers
:
and
to
root
out
Church
and
policie
among
vs
,
and
bring
in
darkenesse
and
confusion
againe
.
Wee
owe
(
doubtlesse
)
as
great
thankes
to
God
for
these
mercies
(
and
specially
in
the
late
Treason
)
as
Israel
did
for
their
freedome
out
of
Egypt
,
and
the
ouerthrow
of
Pharaoh
when
he
pursued
them
.
Now
then
to
this
common
obiection
,
why
God
doth
not
enrich
so
his
Obiection
.
faithfull
ones
in
this
latter
age
?
(
which
obiection
many
are
readier
to
put
forth
questions
,
then
to
take
any
adswere
to
it
)
for
(
say
they
)
though
men
of
the
world
haue
great
substance
,
and
swim
in
wealth
and
riches
;
yet
Gods
people
are
seldome
so
;
but
are
held
downe
with
pouerty
and
wants
;
in
so
much
as
one
is
hardly
able
to
relieue
another
;
and
thereby
also
(
they
say
)
they
doe
the
lesse
good
in
bringing
on
,
and
perswading
to
religion
,
seeing
they
whom
they
goe
about
to
perswade
,
doe
feare
that
their
God
loueth
them
not
whom
they
serue
,
seeing
hee
bestoweth
not
wealth
vpon
them
,
as
he
doth
vpon
others
who
are
not
for
the
most
part
,
especially
in
some
places
,
religious
at
all
:
also
they
feare
that
if
they
themselues
should
bee
religious
,
euen
they
should
become
poore
also
.
This
(
I
say
)
troubles
many
,
them
therefore
I
answere
after
this
manner
.
To
doe
them
good
,
hee
is
ready
to
bestow
riches
vpon
them
,
and
better
Answere
1.
things
also
.
As
he
said
to
Ieroboam
,
when
of
a
seruant
he
made
him
a
King
:
If
this
had
not
been
enough
,
I
would
(
saith
hee
)
haue
giuen
thee
more
:
If
then
to
1.
King
.
14.
him
a
bad
man
hee
would
haue
giuen
more
,
if
hee
had
vsed
that
well
;
then
who
doubteth
but
that
he
would
be
liberally
handed
to
his
deare
children
,
if
it
were
for
their
good
?
But
otherwise
(
indeed
)
hee
thinketh
them
better
held
backe
then
bestowed
;
as
he
answered
by
Saint
Iames
,
when
they
asked
,
Iam.
4.
2.
they
obtained
not
,
because
they
asked
amisse
;
that
is
,
to
bestow
the
things
they
asked
,
vpon
their
lusts
but
if
they
might
haue
bettered
by
them
,
hee
would
haue
liberally
giuen
vnto
them
.
And
as
he
answered
Paul
,
when
hee
gaue
him
not
that
which
hee
asked
(
and
yet
that
which
he
asked
was
a
better
thing
then
riches
)
my
grace
is
sufficient
for
thee
:
so
in
denying
them
to
his
2.
Cor.
12.
9.
faithfull
seruants
,
he
giueth
his
grace
,
which
worketh
contentment
in
them
,
and
thereby
though
their
outward
estate
bee
weake
,
hee
yet
euen
in
that
,
keepes
them
from
the
noisome
euils
of
the
dayes
they
liue
in
,
that
I
say
no
Answ.
2.
more
.
And
further
to
answere
them
,
they
must
hold
this
for
a
truth
,
that
euery
mans
estate
wherein
God
setteth
him
(
I
say
not
that
which
hee
by
his
sinne
hath
brought
vpon
him
)
is
best
for
him
,
as
we
in
the
Lords
prayer
are
Petic
.
4.
well
taught
,
when
wee
are
directed
to
aske
our
daily
bread
;
euen
such
successe
in
our
estate
,
poore
or
rich
,
as
our
heauenly
father
seeth
best
for
vs
,
euen
that
is
our
daily
bread
,
with
the
which
we
must
be
contented
.
And
yet
this
is
further
to
be
added
,
that
hee
that
hath
meate
,
drinke
,
and
apparell
,
he
is
not
to
bee
counted
poore
,
when
indeed
the
wealthiest
hath
no
more
,
neither
is
better
satisfied
with
that
which
he
hath
then
such
an
one
being
gratious
:
and
as
for
the
superfluity
that
he
hath
,
which
is
counted
his
glory
,
how
commonly
doe
we
see
it
to
become
his
bane
?
And
where
is
the
man
that
is
not
the
worse
for
his
wealth
,
it
being
his
strong
hold
,
which
maketh
Pro.
18.
11.
him
bolder
to
sinne
,
that
way
that
he
is
most
carried
by
his
sensuality
,
much
more
then
the
poore
man
dare
do
.
And
though
God
setteth
vp
some
,
it
is
for
their
triall
,
and
for
the
maintaining
of
all
estates
,
&
preseruing
of
fellowship
in
the
Church
and
Common
wealth
.
And
as
for
the
godly
,
they
should
not
want
wealth
,
but
that
it
is
for
the
most
part
,
vsed
of
many
euen
of
them
,
to
snare
and
entangle
them
in
this
deceiueable
world
;
which
as
the
beast
that
is
caught
by
the
hornes
in
the
bushes
and
briers
;
and
as
a
man
with
bolts
on
his
heeles
is
holden
from
running
:
so
doth
it
hold
them
back
from
running
apace
to
the
heauenly
life
.
Neither
let
this
trouble
any
,
that
while
most
of
the
godly
want
,
our
fathers
vnder
the
law
,
and
before
the
comming
of
Christ
,
had
great
wealth
and
possessions
;
and
yet
were
godly
and
saued
;
and
therefore
if
God
loued
vs
,
he
would
as
well
bestow
them
vpon
vs
now
:
for
wee
must
know
that
his
outward
seruice
then
was
more
costly
then
now
it
is
,
which
required
more
wealth
:
and
moreouer
they
had
one
vse
of
their
riches
,
which
we
haue
not
that
by
these
earthly
things
,
God
did
figure
out
to
them
things
heauenly
;
as
by
the
earthly
Canaan
,
hee
did
the
heauenly
Ierusalem
:
for
when
that
earthly
countrey
was
promised
our
fathers
,
they
enioyed
it
not
,
but
liued
Heb.
11.
13.
strangers
in
it
,
but
they
in
those
promises
looked
further
,
that
is
,
for
a
better
,
which
they
enioyed
.
This
that
hath
been
said
may
fully
answere
the
question
.
I
conclude
therefore
,
that
God
can
freely
and
willingly
bestow
liberall
portions
vpon
his
faithfull
seruants
,
as
well
as
keepe
them
out
of
great
calamities
,
if
he
see
it
to
be
best
for
them
when
their
estate
is
weake
:
and
seeing
it
were
not
like
to
be
good
for
them
to
enioy
,
which
he
thinkes
not
good
to
giue
them
,
let
them
the
more
contentedly
labour
to
be
without
it
.
Now
followeth
the
third
benefit
heere
mentioned
,
and
that
he
had
promised
The
third
benefit
,
the
laying
out
of
it
.
Obiect
.
that
hee
would
neuer
breake
couenant
with
them
.
Heere
the
Lord
may
seeme
to
giue
them
great
aduantage
:
for
if
hee
binde
himselfe
thus
to
them
,
they
being
such
as
did
oft
times
(
as
they
are
charged
heere
to
haue
done
)
breake
their
couenant
toward
him
,
it
may
seeme
that
hee
is
tied
to
them
,
that
he
shall
neuer
breake
his
couenant
with
them
,
seeing
he
hath
promised
so
vnto
them
whatsoeuer
they
doe
,
or
howsoeuer
they
breake
theirs
,
or
behaue
themselues
toward
him
.
Then
the
which
what
is
more
absurd
?
For
the
answering
of
this
therefore
,
and
for
the
vnderstanding
these
words
Answ.
of
the
verse
,
two
things
are
to
be
considered
:
One
is
,
of
what
couenant
hee
speaketh
,
when
he
saith
,
he
had
granted
this
vnto
them
,
that
he
would
neuer
breake
it
.
The
other
,
whether
hee
spake
this
simply
;
or
vpon
a
condition
;
namely
,
if
they
should
obey
him
.
These
two
being
answered
,
will
make
the
matter
cleare
.
Now
for
the
first
,
wee
are
to
know
,
that
by
the
couenant
heere
mentioned
,
hee
neither
meaneth
the
particular
couenant
which
hee
entreth
into
with
the
faithfull
,
to
be
their
God
all
sufficient
for
euer
(
for
that
hee
will
neuer
Gen.
17.
1.
goe
from
,
but
whom
he
loueth
,
as
he
loued
them
ere
they
loued
him
,
so
to
the
end
he
loueth
them
,
)
neither
doth
he
meane
the
generall
couenant
of
sending
Ioh
13
1.
Christ
to
redeeme
the
world
:
for
the
vnbeleefe
of
man
could
not
make
that
Rom.
3.
3.
promise
of
God
frustrate
,
and
of
none
effect
:
but
he
meaneth
the
couenant
of
enioying
the
land
peaceably
,
into
which
hee
brought
them
,
with
all
the
commodities
therein
.
Now
that
couenant
was
made
with
them
conditionally
,
if
they
should
be
obedient
to
him
.
And
this
is
the
other
thing
,
which
I
said
was
one
of
the
two
,
which
serueth
for
the
better
vnderstanding
of
this
speech
;
where
he
saith
by
his
messenger
,
that
hee
had
made
a
couenant
with
them
,
which
hee
would
neuer
breake
;
and
that
was
,
if
they
should
endeauour
to
walke
with
him
,
hee
would
continue
them
in
that
good
land
which
hee
had
giuen
them
,
and
blesse
them
therein
;
otherwise
he
would
bee
free
from
his
promise
,
and
hee
would
cast
them
out
after
long
bearing
their
disobedience
,
and
punish
them
sundry
waies
in
the
meane
season
.
And
euen
so
he
did
to
them
,
seeing
they
kept
not
couenant
with
him
Deut.
28.
as
he
required
of
them
,
and
which
he
bound
them
to
,
as
in
the
next
verse
is
to
be
seene
.
And
this
for
the
clearing
of
the
forementioned
doubt
.
This
point
being
thus
determined
,
doth
minister
this
heauenly
instruction
Doct.
7.
in
ver.
1.
to
vs
,
that
if
we
did
faithfully
,
and
with
a
good
hart
set
our selues
to
obey
the
Lord
,
and
yet
I
meane
no
otherwise
,
then
as
may
of
vs
be
performed
,
he
would
doe
great
things
for
vs
euen
in
this
world
:
he
would
feede
vs
with
good
things
,
euen
with
the
bread
of
wheat
,
and
that
the
finest
,
as
hee
saith
in
the
Psalme
;
and
other
earthly
blessings
answerable
:
and
would
not
suffer
Psal.
81.
16.
the
proud
to
domineere
ouer
his
inheritance
,
but
soone
bring
them
down
.
And
yet
wee
must
know
,
that
if
his
owne
people
shall
sinne
against
him
,
he
will
correct
them
with
the
rod
,
and
often
withdraw
from
them
the
sweet
fruit
of
his
fauour
,
and
the
light
of
his
countenance
,
which
was
wont
to
refresh
Psal.
89.
31.
and
comfort
their
soules
:
so
that
euen
the
priuiledges
which
issue
from
this
couenant
,
may
in
great
part
,
and
for
a
great
while
lie
drowned
in
them
and
be
to
seeke
,
as
ioy
,
peace
,
confidence
in
prayer
,
with
such
like
,
and
their
temporary
benefits
vtterly
lost
.
Oh
therefore
notwithstanding
many
See
Doct.
on
vers.
5.
large
and
great
and
worthie
promises
be
made
to
vs
,
yet
when
wee
doe
not
labour
to
be
faithfull
in
our
couenant
,
but
take
our
liberty
amisse
,
euery
one
his
way
,
as
he
thinkes
good
:
behold
,
our
sinnes
depriue
vs
of
many
blessings
which
we
might
haue
enioyed
,
and
hold
many
good
things
from
vs
,
as
Ieremie
Ier.
5.
25.
saith
,
and
bring
many
euils
vpon
vs
:
and
euen
so
the
Prophet
Esay
witnesseth
,
though
the
Lords
hand
is
not
shortened
that
he
cannot
saue
,
neither
is
his
eare
Leuit.
26.
heauie
,
that
it
cannot
heare
,
yet
your
iniquities
(
saith
he
)
haue
separated
betwixt
you
and
your
God
,
and
your
sinnes
haue
hid
his
face
from
you
,
that
hee
will
not
heare
.
So
Esa.
59
1.
that
if
these
things
be
rightly
weighed
,
it
may
truly
be
said
,
what
we
will
not
Note
.
suffer
the
Lord
to
doe
vs
good
,
nor
to
fill
vs
with
his
blessings
,
as
hee
is
ready
to
doe
;
euen
we
our selues
,
because
wee
will
not
cease
to
prouoke
him
.
And
this
is
liuely
laid
out
by
the
Prophet
Amos
,
where
he
saith
,
that
it
rained
Amos
4.
7.
vpon
one
peece
of
ground
,
and
not
vpon
another
:
and
wherefore
was
it
,
but
for
the
sinne
of
those
that
possesse
it
?
contrary
to
our
blind
reason
,
who
looke
(
as
Sampson
did
)
that
it
should
alway
goe
well
with
vs
,
howsoeuer
we
deale
with
God
,
or
defraud
him
of
his
due
,
breaking
couenant
with
Iudg.
16.
him
.
If
this
be
so
,
then
our
Sauiour
agreeth
well
with
it
;
who
saith
,
The
meeke
Matth.
5.
5.
shall
inherite
the
earth
:
for
that
which
they
haue
,
shall
bee
sweeter
to
them
,
then
great
riches
of
the
vngodly
;
and
it
shall
multiply
also
when
God
seeth
good
.
So
that
it
might
make
one
to
maruell
to
see
them
who
are
counted
Gods
people
,
many
times
to
run
so
greedily
after
the
world
,
and
the
vaine
allurements
of
it
,
in
such
wise
,
that
they
go
backe
in
grace
as
fast
,
as
though
Gods
caring
for
them
were
nothing
like
their
owne
;
and
as
though
they
had
forgotten
that
he
promiseth
sufficient
wealth
to
a
godly
life
,
godlinesse
1.
Tim.
4.
8.
hauing
the
promises
of
things
both
earthly
and
heauenly
;
and
yet
so
it
is
with
them
,
that
he
who
can
catch
fastest
,
imagines
he
shall
speed
best
:
when
all
may
see
that
they
who
seeke
to
be
guided
by
God
,
haue
best
successe
and
blessing
,
others
going
without
it
.
But
whereas
they
obiect
,
that
they
are
richest
for
the
most
part
who
sauour
no
goodnesse
;
that
ought
to
trouble
no
man
,
for
full
soone
shall
the
riches
of
iniquity
,
and
those
riches
that
cause
it
,
right
soone
(
I
say
)
shall
they
betake
them
to
their
wings
,
and
leaue
the
reconing
behinde
to
bee
made
,
by
them
who
haue
ill
gotten
and
spent
them
,
which
shall
be
little
to
their
liking
:
for
know
we
this
,
that
they
are
neuer
to
be
counted
blessings
,
without
the
grace
of
vsing
them
aright
.
THE
ELEVENTH
SERMON
CONTINVED
VPON
THE
SAME
TEXT
,
Vers.
2.
3.
VERS.
2.
Ye
shall
make
no
couenant
with
the
inhabitants
of
this
land
,
&c.
THe
second
verse
now
followeth
,
wherein
the
couenant
in
the
behalfe
of
the
people
,
is
set
downe
,
as
it
is
on
Gods
behalfe
Vers.
2.
3.
The
sense
.
The
couenant
of
the
people
with
the
Lord
.
in
the
former
verse
.
For
a
couenant
is
betwixt
two
parties
at
the
least
.
The
points
of
their
couenant
are
these
two
;
one
,
that
they
should
make
no
league
with
the
inhabitants
of
the
land
;
the
other
,
that
they
should
breake
their
altars
downe
.
Then
hee
findeth
fault
with
them
,
not
for
Idolatry
wee
see
,
(
which
as
yet
they
had
not
fallen
to
)
but
for
the
not
keeping
of
their
couenant
.
And
hauing
clearly
conuinced
them
,
he
expostulateth
with
them
,
and
asketh
them
why
they
had
done
so
,
as
if
hee
had
been
ready
to
heare
their
excuse
,
if
they
could
alleage
any
;
if
not
,
their
sinne
must
needs
be
the
greater
.
After
this
hee
proceedeth
to
shew
the
punishments
that
should
bee
inflicted
on
them
:
and
they
were
three
.
The
first
,
that
hee
would
not
expell
these
nations
for
them
:
and
what
then
?
The
other
two
arose
from
that
:
for
it
followed
then
,
that
they
should
abide
still
in
the
land
,
to
the
great
hurt
and
annoyance
of
the
of
Israelites
who
dwelt
there
.
And
the
two
waies
,
as
I
haue
said
:
first
,
that
they
should
be
as
thornes
to
pricke
them
,
and
put
them
to
paine
:
the
other
,
they
should
be
as
snares
,
in
which
they
should
be
taken
,
and
caught
with
their
sinnes
:
and
when
they
should
afterward
fal
to
their
Idolatry
,
they
should
most
grieuously
be
punished
.
These
things
being
thus
set
downe
,
wee
may
obserue
these
foure
things
in
these
two
verses
:
first
their
couenant
with
God
:
secondly
,
the
conuicting
them
by
the
Angell
,
of
breaking
it
:
thirdly
,
the
Lords
expostulating
with
them
for
it
:
fourthly
,
the
punishment
threatened
for
it
.
Concerning
Doct.
1.
the
first
,
in
this
that
the
people
was
bound
to
couenant
with
God
,
as
he
did
with
them
,
learne
all
of
vs
,
that
if
wee
will
looke
for
benefit
by
Gods
couenant
made
with
vs
,
we
must
enter
into
couenant
with
him
,
and
looke
to
bee
faithfull
in
keeping
it
with
him
:
which
I
speake
not
as
though
wee
may
claime
any
thing
by
due
desert
thereby
,
but
that
wee
may
know
that
God
hath
so
appointed
,
and
we
ought
to
performe
it
accordingly
.
And
though
God
maketh
promise
here
but
of
earthly
benefits
,
yet
in
other
places
he
couenanteth
with
his
,
to
giue
them
heauenly
also
;
as
pardon
of
their
sins
,
and
Ier.
31.
31.
life
eternall
,
and
he
will
most
surely
keepe
promise
in
both
.
So
although
the
godly
are
bound
heere
onely
to
some
particular
duties
,
yet
in
the
generall
couenant
,
they
are
vrged
both
to
beleeue
those
things
which
God
promiseth
them
,
and
also
to
walke
before
God
continually
in
their
whole
course
,
wherein
yet
their
failings
are
not
reckoned
against
them
,
which
by
frailty
they
offend
in
:
but
if
any
will
boldly
tempt
God
,
being
carelesse
in
looking
to
their
couenant
;
let
such
know
that
God
will
not
bee
mocked
,
their
sinne
will
finde
them
out
.
And
so
vnderstand
it
of
particular
couenants
,
such
as
this
was
that
God
made
heere
with
this
people
.
If
hee
promise
to
blesse
them
in
their
marriage
,
earthly
affaires
and
businesse
,
with
such
like
,
if
they
bee
faithfull
therein
,
as
they
couenant
;
then
if
they
faile
,
and
bee
false-hearted
,
God
is
free
from
his
word
and
promise
.
The
next
thing
in
the
couenant
is
,
that
God
in
forbidding
them
fellowship
Doct.
2.
with
those
nations
,
and
commanding
them
to
pull
downe
their
altars
,
on
which
they
were
wont
to
offer
to
their
false
gods
,
did
thereby
cut
off
occasion
from
them
of
committing
Idolatry
:
teaching
vs
thereby
,
that
if
we
will
auoide
the
occasions
of
euill
,
we
shall
also
be
kept
from
the
euils
themselues
,
yea
grosse
sinnes
;
as
idolatry
,
drunkennesse
,
adultery
and
the
like
,
though
we
be
very
prone
to
commit
them
.
And
yet
on
the
contrary
,
if
we
will
not
shunne
the
occasions
of
them
,
and
the
meanes
that
leade
to
them
,
we
shall
vndoubtedly
fall
into
them
.
Take
one
for
example
,
the
most
common
of
the
rest
.
If
we
bee
foolishly
and
vnbeseeming
our
profession
snared
with
some
woman
,
as
hauing
been
caught
by
her
eye
lids
,
and
taken
with
that
which
is
precious
in
her
;
we
must
,
to
auoid
the
fowle
and
shamefull
sin
of
adultery
;
first
with
chast
Iob
,
to
make
a
firme
couenant
not
to
looke
vpon
Iob
31.
5.
her
:
secondly
,
neither
talke
of
her
,
nor
with
her
,
whereby
wee
might
easily
nourish
wicked
lust
and
desires
.
And
thirdly
,
come
we
not
in
her
company
if
it
may
be
,
as
godly
Ioseph
refused
to
doe
,
or
at
least
looke
wee
not
after
her
,
Gen
39.
10.
neither
let
our
thoughts
linger
nor
carrie
vs
that
way
,
but
by
feruent
prayer
be
chased
away
farre
from
her
,
and
then
there
is
no
feare
of
committing
the
sinne
,
or
of
falling
into
any
further
danger
,
for
the
word
of
the
Lord
hath
spoken
it
.
So
I
might
say
,
many
a
man
might
haue
eschewed
murther
,
if
hee
could
haue
withdrawne
his
heart
from
wrath
and
reuenge
;
and
so
might
many
haue
auoided
oppression
,
and
miserlinesse
,
if
they
could
haue
snibbed
the
first
straying
concupiscence
and
their
vnlawfull
desires
after
another
mans
commodity
.
I
propound
these
instances
among
the
rest
(
not
hauing
time
to
speake
of
all
,
or
many
,
)
for
that
the
diuell
spiteth
the
seruants
of
God
,
and
seeketh
more
specially
these
waies
to
bring
his
malice
to
passe
,
casting
a
blindnesse
vpon
them
,
that
they
shall
hardly
see
,
no
not
when
they
be
in
great
danger
,
Note
.
till
they
be
fallen
into
it
,
by
being
taken
with
the
baite
that
he
laid
for
them
.
Yea
wofull
experience
hath
made
vs
to
see
this
to
be
too
true
:
and
they
who
haue
broken
out
of
this
snare
,
know
with
what
difficulty
they
haue
escaped
;
and
as
for
the
common
sort
,
who
shew
no
great
religion
in
their
liues
,
there
are
few
of
them
but
are
brought
to
shame
,
if
opportunity
serue
,
some
of
these
waies
,
or
be
made
to
hang
downe
their
heads
by
reason
of
guilty
consciences
;
and
such
mischiefe
both
the
one
and
the
other
might
haue
auoided
,
Note
.
and
namely
vncleannesse
one
of
the
foulest
,
if
they
could
haue
been
perswaded
to
shunne
the
occasions
thereof
,
in
keeping
out
of
the
company
of
such
as
by
whom
they
become
besotted
and
impotent
;
and
also
if
they
could
walke
soberly
in
their
particular
callings
by
them
,
as
hauing
nothing
to
doe
with
them
.
So
that
we
may
see
what
good
they
get
by
their
dalying
,
vnseasonable
companying
,
and
loose
talking
which
they
vse
with
women
,
which
yet
is
one
of
the
chiefe
delights
that
the
ciuill
sort
of
men
doe
take
,
and
yet
they
would
thinke
they
should
haue
great
wrong
offered
them
,
if
they
should
be
warned
of
it
.
But
to
come
more
particulerly
to
this
couenant
which
the
heads
of
Israel
Doct.
3.
must
keepe
toward
the
Lord
,
of
casting
downe
their
alters
,
and
of
hauing
no
fellowship
with
the
Canaanites
,
they
affoord
a
seuerall
lesson
.
By
the
first
that
I
mentioned
,
this
may
bee
learned
,
that
Christian
Magistrates
are
by
their
authority
to
pull
downe
all
Idols
,
and
abolish
superstition
both
Deut
7.
5.
of
the
infidels
and
heretickes
,
and
the
occasions
of
Idolatry
,
and
to
purge
their
dominions
and
iurisdictions
from
such
drosse
and
abominations
.
(
Hezekiah
brake
downe
the
brasen
serpent
being
abused
,
and
called
it
Nehushton
,
that
is
,
a
peece
of
brasse
.
)
And
so
much
the
rather
,
seeing
Gods
worship
is
2.
King
.
18.
4.
simple
and
vncompounded
,
and
hee
that
addeth
thereto
any
superstitious
ceremony
,
tainteth
the
substance
as
much
as
lieth
in
him
.
And
all
Christians
ought
to
doe
the
same
in
their
priuate
houses
,
and
places
subiect
to
them
,
as
their
fields
,
farmes
,
Chappels
,
&c.
And
yet
let
them
take
heed
,
that
they
attempt
not
to
doe
so
out
of
their
callings
,
or
in
other
mens
houses
,
or
other
places
where
they
haue
no
authority
to
meddle
,
vpon
any
deuotion
or
good
intent
(
as
they
cal
it
)
either
to
honor
God
,
or
benefit
others
,
or
though
it
were
to
winne
the
Idolaters
themselues
.
For
that
course
is
not
onely
not
ordained
of
God
,
to
winne
the
Idolaters
to
sound
religion
,
but
also
forbidden
:
and
other
meanes
,
as
the
preaching
of
the
word
,
conference
,
&c.
are
appointed
to
root
the
same
out
of
mens
hearts
,
and
to
turn
them
from
such
blind
deuotion
.
The
other
may
bee
tearmed
zeale
,
but
vnaduised
,
corrupt
and
sinfull
;
neither
of
an
wise
Christian
to
be
vsed
.
And
this
bee
noted
by
occasion
of
the
one
part
of
the
peoples
couenant
:
namely
,
that
they
must
pull
downe
their
alters
.
The
other
,
to
wit
,
that
they
should
haue
no
fellowship
with
them
,
I
haue
,
spoken
of
before
,
chap
1.
vers.
last
,
saue
onely
that
I
spake
not
particularly
of
Doct.
4.
making
marriages
with
Idolaters
;
which
yet
followeth
by
good
and
necessary
consequent
.
For
if
a
priuate
Christian
fearing
God
,
may
haue
no
familiar
conuersing
with
such
,
then
much
lesse
in
marriage
making
with
them
,
which
is
the
nearest
fellowship
of
all
other
.
And
so
I
briefly
conclude
with
the
charge
giuen
by
the
Lord
in
Deuteronomie
,
Yee
shall
make
no
marriages
Deut.
7
3.
with
them
,
neither
giue
thy
daughter
to
his
sonne
,
nor
take
his
daughter
to
thy
sonne
.
Now
the
messenger
of
God
hauing
told
the
people
of
the
couenant
Doct.
5.
which
they
were
bound
to
,
he
shewes
them
their
sinne
,
that
they
had
broke
their
couenant
;
and
conuicteth
them
of
it
saying
:
ye
haue
not
obeyed
.
Which
being
so
spoken
to
them
,
they
could
not
deny
it
.
And
this
Scripture
teacheth
,
that
men
ought
to
bee
conuinced
of
their
sinne
by
the
word
of
God
,
and
to
haue
them
so
proued
to
be
iust
prouocations
of
God
,
which
yet
they
liue
in
,
as
that
they
may
not
bee
able
to
denie
them
;
and
all
to
the
end
they
may
the
easilier
be
brought
to
repentance
,
and
not
onely
told
in
preaching
what
is
sinne
,
which
I
grant
must
be
done
;
but
as
farre
as
may
bee
,
they
are
to
bee
charged
as
guilty
who
are
so
:
and
to
bee
vrged
as
they
haue
giuen
cause
,
so
farre
as
that
they
may
be
pricked
in
their
consciences
,
vnlesse
their
hearts
be
flinty
,
and
so
to
say
from
their
hearts
,
we
haue
sinned
.
And
this
is
one
principall
point
in
preaching
to
be
aimed
at
by
Gods
commandement
to
Timothy
,
where
it
is
said
,
preach
the
word
,
in
season
and
out
of
season
,
rebuke
,
2.
Tim.
4.
2.
conuince
,
and
exhort
with
all
lenity
:
and
this
conuincing
is
most
auaileable
,
(
through
Gods
blessing
)
among
other
meanes
to
awake
the
drowsie
conscience
,
and
so
to
quiet
and
reforme
it
.
This
is
that
which
our
Sauiour
foretelleth
vs
in
Saint
Iohns
Gospell
,
that
the
spirit
of
God
,
that
is
,
the
power
of
Act.
2.
37.
Ioh.
16.
8.
the
word
inspired
by
the
holy
Ghost
,
and
preached
by
his
Apostles
and
Ministers
after
his
resurrection
,
should
conuince
the
world
of
sinne
.
So
we
reade
in
the
second
of
the
Acts
,
that
Peter
proued
against
the
Iewes
,
and
conuicted
them
in
their
consciences
that
they
had
crucified
the
Lord
of
glory
who
consented
thereto
.
And
it
is
said
immediately
following
there
,
when
they
heard
it
,
they
were
pricked
in
their
hearts
.
Thus
when
Dauid
could
easily
yeeld
to
the
truth
generally
set
downe
to
him
by
Nathan
,
but
2.
Sam.
12.
could
goe
no
further
;
namely
,
to
see
himselfe
faulty
,
whose
sinne
reached
to
the
heauens
,
the
Prophet
Nathan
conuinced
him
,
and
told
him
,
saying
;
thou
art
the
man
that
hath
dealt
so
cruelly
and
wickedly
;
and
then
hee
could
say
,
I
haue
sinned
.
So
in
Sam.
24.
when
God
had
shewed
Dauid
his
sinnes
,
in
2.
Sam.
24.
16.
17.
numbring
the
people
,
he
repented
and
yeelded
.
vers.
17.
Thus
Paul
dealt
with
the
Romans
,
when
he
sought
throughly
to
make
odious
to
them
their
former
ill
course
,
What
fruit
had
yee
(
saith
hee
)
in
those
things
whereof
ye
are
now
ashamed
?
their
consciences
bare
them
witnesse
that
that
they
had
none
.
And
as
this
kind
of
dealing
with
the
people
in
our
preaching
is
most
profitable
,
and
like
to
doe
most
good
,
so
it
is
one
of
the
hardest
matters
,
namely
,
to
rouze
vp
the
conscience
,
and
to
conuince
it
.
Profitable
I
say
it
is
,
for
that
if
it
be
awaked
and
pricked
,
it
cannot
but
acknowledge
Note
.
the
sinne
in
all
likelihood
,
and
bleed
and
so
relent
for
it
,
and
craue
pardon
,
and
abandon
it
,
which
is
the
direct
way
whereby
the
holy
Ghost
guideth
men
to
saluation
:
but
if
any
be
drowsie
and
sleepy
conscienced
,
so
that
they
be
not
moued
by
hearing
any
reproofes
,
or
doe
striue
against
the
light
of
their
owne
conscience
,
being
conuinced
which
is
more
,
or
wax
hardened
,
which
is
worst
of
all
,
and
a
most
vnkind
abusing
of
that
gratious
worke
of
God
in
them
:
I
bewaile
their
case
,
for
they
not
onely
receiue
not
any
benefit
thereby
,
but
doe
waxe
worse
,
and
so
depart
from
God
,
so
as
they
seldome
returne
to
him
againe
(
for
the
most
of
them
)
of
which
sort
Iudas
was
,
and
some
others
.
And
yet
these
shifts
men
will
vse
when
they
are
conuicted
:
for
either
they
are
not
pricked
,
or
struggle
against
it
and
seeke
to
shift
it
off
;
or
else
they
are
hardened
by
the
deceitfulnesse
of
sinne
;
all
which
ought
Heb.
3.
12.
most
carefully
to
be
taken
heed
of
.
To
returne
therfore
,
it
is
profitable
for
the
hearers
to
be
oftentimes
conuinced
,
and
otherwise
our
ministery
doth
them
little
good
,
but
so
it
is
also
hard
to
winde
in
with
them
,
and
to
pierce
their
hearts
,
as
I
said
;
I
meane
to
bring
the
hearers
to
this
point
,
that
they
shall
cry
out
and
say
,
euery
one
for
his
owne
part
,
I
haue
sinned
.
For
concerning
the
ministers
,
who
should
bee
one
speciall
meanes
to
doe
it
:
they
,
for
the
most
part
abstaine
from
this
worke
altogether
;
either
winding
vp
all
in
obscurity
,
that
they
are
not
vnderstood
,
or
at
least
contenting
themselues
with
the
bare
propounding
of
the
truth
,
without
applying
it
to
the
conscience
,
or
discouering
the
corruption
of
the
heart
,
that
so
the
hearer
may
not
escape
.
This
worke
they
leaue
to
the
peoples
discretion
.
And
alas
they
are
so
farre
from
working
the
word
vpon
themselues
,
that
they
haue
many
starting
holes
and
excuses
for
their
sinnes
,
and
extenuate
them
,
and
alleage
their
owne
infirmities
,
and
other
Note
.
mens
examples
,
so
that
though
they
be
stricken
by
our
preaching
as
with
an
arrow
,
yet
they
be
harnessed
and
bumbaced
in
such
wise
,
that
they
will
shift
off
the
blow
,
and
not
bee
wounded
thereby
,
but
rather
will
follow
their
owne
euill
courses
the
more
,
and
harden
their
hearts
still
,
who
may
well
set
the
best
side
outward
(
I
denie
not
)
and
for
a
while
carrie
a
faire
shew
,
as
though
all
were
well
with
them
,
but
God
knoweth
their
harts
,
and
let
them
be
sure
that
their
sinne
shall
find
them
out
,
and
it
shall
not
goe
well
with
them
in
the
end
.
The
vse
of
this
is
,
that
we
so
looke
to
our selues
in
the
whole
Numb.
32.
23.
carriage
of
our
liues
,
that
we
feare
not
what
may
be
said
to
vs
,
or
brought
against
vs
(
so
verifying
the
prouerbe
,
the
righteous
is
bold
as
a
Lion
)
and
Prou.
28.
1.
the
rather
seeing
wee
haue
iudged
our selues
,
that
wee
may
not
bee
iudged
of
the
1.
Cor.
11.
31.
Lord
;
and
haue
kept
our
consciences
pure
and
good
,
to
the
end
we
may
not
feare
conuincing
of
them
,
(
for
the
word
of
God
can
offer
no
violence
to
Note
.
them
who
offer
it
first
to
themselues
)
especially
for
any
wilfull
offending
:
but
yet
if
for
all
this
we
be
found
too
light
,
and
in
somethings
worthy
to
be
blamed
,
(
as
who
can
looke
so
narrowly
about
himselfe
but
he
may
be
iustly
charged
)
or
if
wee
breake
out
amisse
,
then
our
dutie
is
to
desire
that
the
word
may
challenge
vs
euen
for
that
:
and
being
conuinced
of
it
,
let
vs
willingly
and
readily
yeeld
,
wherby
we
shall
free
our selues
from
the
iust
blame
of
blockish
,
sleepy
,
of
secure
and
obstinate
hearers
.
But
now
I
passe
from
this
conuincing
of
them
by
the
messenger
of
God
,
Doct.
6.
to
the
expostulating
with
them
for
the
breach
of
their
couenant
,
saying
:
Why
haue
ye
done
this
?
As
if
he
should
say
in
the
person
of
God
to
them
,
if
ye
can
shew
any
reason
why
yeemay
doe
thus
,
I
giue
you
leaue
,
come
forth
,
and
make
your
answere
:
but
the
people
answered
not
a
word
,
in
token
that
they
held
themselues
guilty
.
This
teacheth
that
God
is
equall
and
righteous
in
his
proceedings
,
yea
euen
toward
those
who
haue
prouoked
him
:
as
he
saith
in
the
like
case
by
his
Prophet
,
to
those
that
were
the
posterity
of
this
people
heere
mentioned
,
come
and
let
vs
reason
together
,
&c.
Hee
Esa.
1.
18.
doth
not
as
men
do
,
who
will
smite
them
who
haue
done
them
wrong
before
Note
.
they
shall
know
why
;
and
are
neuer
willing
to
come
to
good
conditions
with
them
,
how
tractable
soeuer
they
might
finde
them
.
These
are
indeed
cruell
and
vnmercifull
men
,
who
will
not
offer
any
indifferency
;
the
Lord
(
I
say
)
dealeth
not
so
;
but
offers
to
them
who
haue
dealt
trecherously
and
broken
couenant
with
them
;
that
if
they
can
alleage
any
sound
reason
for
their
doings
,
yea
euen
from
himselfe
,
as
that
hee
hath
dealt
hardly
with
them
,
and
hath
been
void
of
compassion
to
them
,
hee
will
heare
them
,
and
giue
them
leaue
to
plead
their
owne
cause
.
Which
aduantage
hee
giuing
them
,
he
doth
stop
all
mouthes
and
is
iustified
himselfe
,
in
all
his
words
and
Ier.
12
1.
Psal.
51.
workes
.
Which
makes
greatly
for
the
conuicting
of
all
such
as
say
like
them
in
Ezechiel
,
the
Lords
waies
are
vnequall
,
and
that
he
could
haue
kept
them
from
Ezek.
18.
25.
such
falles
and
dangerous
estates
thereby
,
as
come
vpon
them
.
Where
yet
who
seeth
not
,
that
hee
hath
set
double
hedge
and
ditch
betwixt
them
and
their
sinnes
;
nay
rather
brazen
wals
,
to
the
end
they
might
not
come
neere
nor
commit
them
.
Hee
hath
(
to
speake
plainely
)
sent
his
Prophets
among
Note
.
Gen.
2.
17.
them
,
to
forbid
and
threaten
them
,
euen
as
hee
did
to
Adam
,
if
hee
should
reach
out
his
hand
,
and
eate
of
the
forbidden
tree
.
Hee
allureth
and
seeketh
to
win
them
,
and
perswadeth
them
to
imbrace
the
good
way
,
and
not
to
Luk.
15.
come
neare
the
way
of
death
and
punishment
;
euen
as
hee
seeketh
them
who
are
lost
,
but
few
of
them
will
heare
and
come
:
so
that
he
may
say
,
what
shall
I
doe
more
for
this
people
:
yea
he
may
as
well
say
to
them
,
as
hee
did
to
the
people
by
Hosea
the
Prophet
,
when
he
said
;
O
Ephraim
,
what
shall
I
doe
vnto
thee
?
O
Iuda
,
how
shall
I
entreate
thee
?
So
that
if
any
harden
their
hearts
Hos
6.
4.
See
Iob
39.
37.
38.
in
such
manner
,
to
charge
God
for
their
sinnes
,
from
which
yet
by
no
perswasions
nor
reasons
they
could
bee
reclaimed
:
nay
for
the
maintaining
wherof
they
haue
shewed
themselues
rebellious
and
obstinate
:
know
they
,
that
while
this
Scripture
and
such
other
shall
remaine
to
witnesse
against
them
,
they
shall
neuer
bee
able
to
finde
the
smallest
ease
by
such
cauiling
,
whereby
they
doe
but
as
it
were
by
patching
new
with
old
,
make
the
rent
worse
.
And
by
this
we
may
see
,
that
we
were
not
best
to
trust
to
our
owne
imaginations
,
nor
to
follow
our
owne
waies
:
neither
to
deale
as
Adam
,
to
excuse
Iob
31.
33.
our selues
;
nor
to
be
like
to
them
in
the
Gospell
,
who
when
they
were
bidden
to
the
marriage
,
sent
their
answere
as
it
pleased
them
,
but
so
as
it
little
became
them
;
for
thereby
wee
wade
but
the
deeper
into
danger
,
and
Luk.
14.
18.
beare
away
more
blowes
,
as
it
may
bee
said
of
them
that
striue
against
his
Esa.
54.
17.
chastisements
.
For
euery
tongue
that
shal
contend
with
him
in
iudgement
he
shall
condemne
.
And
this
we
may
see
if
wee
list
,
in
that
fearefull
example
of
him
that
hid
his
talent
in
the
earth
,
which
he
was
commanded
to
put
to
vse
,
and
occupie
it
.
Hee
thought
hee
had
reason
enough
to
say
for
his
defence
,
that
hee
knew
him
to
bee
an
hard
man
of
whom
hee
receiued
it
;
and
therefore
would
be
sure
to
returne
him
his
owne
againe
.
But
what
answere
heard
he
?
euen
this
,
Take
the
vnprofitable
seruant
and
cast
him
into
vtter
darkenesse
,
Mat.
25.
30.
there
shall
be
weeping
and
gnashing
of
teeth
.
Therefore
we
see
by
this
,
as
also
by
our
text
,
in
that
the
people
had
nothing
to
answere
,
when
a
reason
was
demanded
of
them
why
they
had
done
so
;
that
when
men
haue
followed
their
owne
swinge
,
in
sinning
as
they
haue
desired
,
they
shall
neuer
bee
able
to
answere
any
thing
in
their
owne
defence
soundly
,
nor
iustly
;
but
to
the
further
encrease
of
their
sinne
,
as
I
haue
said
already
,
but
shall
bee
tongue
tied
:
wherupon
it
followeth
,
that
which
I
haue
proued
,
that
the
Lord
hath
so
good
right
when
he
dealeth
against
sinners
,
that
entring
into
iudgement
with
them
,
hee
feareth
not
to
giue
them
all
vantages
that
they
thinke
will
serue
their
turnes
:
but
in
the
end
they
shall
see
that
they
do
but
make
themselues
thereby
the
more
guilty
.
For
by
these
meanes
in
giuing
this
people
liberty
to
answere
what
they
could
,
their
sinne
was
the
more
aggrauated
against
them
,
they
hauing
not
so
much
as
any
colour
to
defend
themselues
.
And
this
being
so
,
let
vs
learne
hereby
not
to
yeeld
onely
by
silence
,
but
to
be
humbled
also
and
relent
;
and
proceed
on
to
true
repentance
:
yea
,
let
vs
beware
that
wee
haue
no
controuersies
with
the
Lord
,
by
being
bold
to
offend
and
prouoke
him
;
thinking
(
though
foolishly
and
falsly
)
to
make
a
good
end
:
for
be
we
sure
we
shall
neuer
make
our
part
good
against
him
:
neither
let
vs
sinne
in
hope
;
for
when
wee
are
threatened
punishment
for
the
same
,
or
when
we
shall
be
arraigned
,
we
shall
easily
be
found
guilty
,
and
the
Lord
shall
be
iustified
,
and
then
all
our
faire
shewes
must
vanish
,
leauing
vs
in
the
briers
.
Thus
we
haue
heard
the
people
reproued
for
their
sin
:
now
the
threatning
Vers
3.
The
sense
.
of
the
punishment
followeth
,
which
is
sharpe
and
sore
;
and
is
set
down
in
three
points
.
The
first
is
,
that
God
would
not
expell
their
enemies
,
as
hee
had
vpon
condition
promised
:
the
second
,
that
their
remaining
still
in
the
land
should
be
as
thornes
in
their
sides
:
the
third
,
their
gods
should
bee
as
a
snare
to
catch
them
in
,
to
their
destruction
.
And
for
the
first
of
these
punishments
,
namely
,
that
God
should
not
expell
The
first
punishment
.
the
Canaanites
,
it
is
well
to
bee
weighed
what
he
meant
by
it
,
that
wee
may
the
better
see
what
a
punishment
it
was
:
Now
his
meaning
in
thus
speaking
was
this
:
for
as
much
as
yee
haue
not
stood
to
your
couenant
to
driue
the
nations
out
,
but
haue
suffered
them
to
remaine
there
still
;
neither
will
I
stand
to
mine
,
which
was
but
conditionally
made
with
you
:
so
that
wheras
I
promised
to
be
with
you
,
and
strengthen
you
,
and
to
expell
them
for
you
as
I
haue
begun
to
doe
,
now
I
will
doe
so
no
more
.
And
what
will
follow
of
that
?
euen
this
,
that
if
I
doe
it
not
,
you
shall
not
be
able
to
doe
it
of
your selues
;
for
ye
are
too
weake
,
as
ye
haue
good
proofe
.
And
yet
if
they
be
not
cast
out
,
they
shall
remaine
to
your
destruction
.
This
the
Lord
meant
by
saying
that
he
would
not
cast
them
out
.
This
first
punishment
teacheth
vs
this
;
that
when
we
remoue
not
annoiances
Doct.
1.
while
we
may
,
we
shall
not
be
able
afterward
,
when
we
would
.
Now
our
greatest
annoiances
are
euery
mans
speciall
sinnes
,
euen
as
this
one
,
Note
.
their
breaking
off
couenant
with
the
Lord
,
was
theirs
.
And
when
wee
see
some
of
the
speciallest
of
these
our
sinnes
,
and
what
eye
sores
they
be
to
vs
,
while
our
hearts
goe
after
them
,
and
what
trouble
and
sorrow
they
bring
with
them
to
vs
;
and
yet
wee
cast
them
not
from
vs
,
but
still
retaine
them
;
it
shall
come
to
passe
afterwards
,
that
they
shall
get
such
strength
in
vs
,
that
we
shall
not
be
able
to
depart
and
come
out
from
them
,
no
not
then
when
wee
would
.
For
they
shall
so
winde
themselues
into
vs
,
and
so
draw
our
delights
after
them
,
especially
through
long
lying
in
them
vncontrolled
,
that
wee
shall
become
drunken
with
them
,
and
besotted
,
so
as
wee
shall
be
vtterly
impotent
,
and
not
by
our
prayers
or
other
meanes
(
if
we
vse
any
)
be
able
to
preuaile
against
them
.
Nay
I
say
more
,
when
God
shall
visit
vs
with
sicknesse
or
otherwise
,
or
when
his
word
hath
in
speciall
manner
wounded
our
consciences
,
and
feared
Note
.
vs
with
his
displeasure
for
them
;
yet
euen
then
wee
shall
not
be
able
to
breake
off
from
them
,
and
come
out
of
loue
with
them
;
they
haue
so
strongly
and
forcibly
drawne
vs
after
them
,
euen
as
an
husband
,
a
naturall
man
vpon
his
death
bed
can
hardly
depart
from
the
wife
of
his
youth
,
whom
he
hath
dearely
loued
.
And
if
(
as
in
that
case
it
comes
sometimes
to
passe
)
if
,
I
say
wee
doe
crie
out
of
such
sinnes
in
the
anguish
of
our
consciences
,
or
when
we
thinke
we
shall
die
,
(
as
such
afflictions
will
search
deepe
,
and
(
perhaps
)
constraine
vs
to
vtter
in
our
extremity
and
paine
,
some
confessions
of
them
,
and
dislikings
,
and
to
make
purposes
,
while
God
holds
vs
(
as
it
were
)
on
the
racke
with
promise
and
protestation
,
neuer
to
returne
to
them
Note
.
any
more
;
yet
it
shall
appeare
,
that
euen
those
promises
are
but
wrung
from
vs
by
force
and
feare
,
as
Sauls
confession
was
,
when
hee
heard
hee
should
lose
his
kingdome
.
For
when
Gods
heauie
hand
shall
once
bee
off
,
from
wringing
and
paining
either
our
minds
or
bodies
,
wee
shall
bee
ready
to
runne
to
our
old
byas
againe
,
as
Ahab
did
after
his
rash
and
hasty
putting
on
sackcloth
,
and
to
imbrace
those
and
the
like
sins
,
with
as
great
liking
(
that
I
say
no
more
)
as
we
did
before
.
Behold
therefore
what
a
bondage
it
is
to
bee
deluded
by
,
and
ouercome
of
such
base
commanders
,
and
what
iniurie
we
doe
our selues
,
when
we
fall
into
league
with
any
speciall
sinnes
;
and
why
doe
wee
not
throughly
and
hartily
dislike
and
set
against
them
while
they
be
as
it
were
in
the
bud
,
and
as
yet
but
newly
sprung
vp
in
vs
,
and
in
their
first
alluring
of
vs
?
yea
rather
why
did
we
not
rather
keep
than
out
at
the
first
,
so
that
they
might
haue
had
no
such
power
ouer
vs
?
For
there
is
hope
in
the
beginning
of
our
acquaintance
with
them
,
to
withstand
and
shake
them
off
,
if
wee
would
set
our selues
to
the
purpose
to
doe
it
;
namely
,
as
the
word
of
God
teacheth
vs
,
that
is
,
with
diligence
and
vprightnesse
,
knowing
that
wee
should
not
lose
our
labour
.
Whereas
if
wee
giue
place
to
tentations
,
and
foolish
allurements
,
and
doe
not
wisely
and
seriously
withstand
the
beginnings
thereof
,
wee
bee
not
only
in
danger
to
become
slaues
to
them
afterward
,
and
vnable
to
chase
them
away
when
we
would
,
as
I
haue
said
;
but
also
to
prostitute
our selues
to
many
other
which
are
their
companions
,
till
wee
finde
that
which
this
Rom.
13.
13.
people
found
heere
in
expelling
the
Canaanites
,
that
we
cannot
possibly
be
rid
of
them
;
or
if
some
few
doe
,
yet
it
is
with
exceeding
difficulty
.
So
that
they
are
wise
who
giue
not
vp
their
members
as
weapons
of
sinne
,
but
by
Rom.
6.
13.
faith
set
themselues
to
mortifie
it
betimes
,
after
they
haue
attained
sound
hope
to
be
saned
:
knowing
that
otherwise
the
strong
man
Satan
will
hold
and
keepe
possession
,
if
a
stronger
then
hee
come
not
,
euen
the
Lord
himselfe
by
his
power
to
driue
him
out
.
And
yet
if
this
bee
well
begun
and
attempted
of
vs
,
I
thinke
this
caueat
or
watch
word
not
vnprofitable
,
but
necessary
,
that
although
wee
haue
got
the
vpper
hand
,
and
cast
out
the
vncleane
spirit
,
yet
if
we
shall
suffer
(
by
our
carelesnesse
and
sloth
)
this
good
worke
to
slake
and
to
bee
broken
off
,
our
enemie
will
make
another
assault
vpon
vs
,
and
gather
strength
to
recouer
his
possession
againe
.
For
though
he
be
once
driuen
out
,
yet
hee
imbarkes
himselfe
(
if
he
can
get
in
againe
,
as
he
laboureth
to
doe
)
and
stronglier
keepeth
the
hold
with
double
force
and
courage
;
nay
seuen
fold
more
then
at
the
first
he
did
,
and
then
what
will
the
end
bee
,
all
may
see
;
to
wit
,
though
not
worse
then
in
the
beginning
,
as
it
is
with
him
,
who
did
but
goe
about
it
,
but
did
it
not
in
deed
,
yet
with
exceeding
difficulty
and
perill
,
though
hee
had
expelled
him
before
.
From
hence
it
is
,
that
many
at
this
day
,
and
those
also
of
the
forwarder
sort
,
haue
no
courage
in
them
to
roote
out
sinne
in
their
townes
and
families
,
seeing
they
entertaine
the
same
in
themselues
.
And
if
they
attempt
any
such
thing
,
yet
they
doe
it
but
faintly
,
and
soone
leaue
it
off
.
And
hereof
it
is
,
that
numbers
neuer
grow
to
any
great
ripenesse
in
religion
,
I
meane
the
practise
of
it
,
neither
doe
euer
come
to
see
the
tenth
part
of
the
fruit
of
it
in
Note
.
the
comfort
that
it
bringeth
,
because
they
are
not
wise
to
chase
away
those
common
sinnes
,
to
the
which
they
doe
most
lie
open
,
nor
doe
but
dallie
with
them
,
and
neuer
oppose
themselues
against
them
any
thing
hartily
,
especially
any
long
time
together
.
So
that
many
liue
in
whoredome
,
in
malice
,
in
oppression
,
deceiuing
,
and
the
rest
(
for
the
most
part
)
who
are
kept
from
reprochfull
euils
,
yet
liue
but
a
dead
and
vncomfortable
life
,
seeing
they
doe
not
resist
offers
to
sinne
,
when
they
haue
any
made
to
them
,
as
Gedeon
did
the
kingdome
,
but
seeke
and
hunt
after
them
rather
:
and
such
a
life
hath
small
force
in
it
to
perswade
others
to
repentance
.
And
this
of
the
first
punishment
.
THE
TWELFTH
SERMON
ON
THE
SECOND
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceed
.
The
second
punishment
threatned
,
to
wit
,
that
they
should
bee
thornes
in
their
sides
,
is
The
second
punishment
.
next
to
bee
weighed
.
Oh
how
fearefull
is
this
?
For
what
is
more
irkesome
,
then
continually
,
night
and
day
,
lying
or
going
,
to
haue
thornes
pricking
our
flesh
?
which
must
needs
breed
griefe
vpon
griefe
,
and
sorrow
vpon
sorrow
.
And
this
came
to
passe
afterward
vnto
this
people
of
Israel
,
who
were
oft
brought
,
as
is
manifest
in
this
booke
,
and
in
the
Scriptures
following
,
to
sin
after
sinne
,
and
punishment
vpon
punishment
,
for
suffering
the
Canaanites
and
Idolaters
to
liue
amongst
them
,
and
the
Lord
to
bee
prouoked
,
and
the
land
defiled
thereby
.
And
in
the
large
laying
out
of
this
punishment
vpon
the
people
of
Israel
,
let
it
teach
vs
,
that
fellowship
and
familiarity
with
such
,
Doct.
2.
and
with
prophane
persons
will
pricke
our
consciences
,
as
thornes
our
flesh
,
when
wee
must
oft
remember
,
that
wee
haue
thereby
not
onely
allowed
them
in
their
bad
speeches
and
examples
,
against
our
knowledge
and
conscience
,
Note
.
which
will
pricke
and
vexe
vs
afterwards
if
there
bee
any
true
feare
of
God
in
vs
:
but
also
,
that
we
our selues
be
tainted
by
their
fellowship
,
and
not
dulled
onely
in
grace
and
gifts
.
But
of
this
before
.
This
doctrine
may
also
more
generally
be
applied
to
all
sinnes
which
we
shall
suffer
to
lurke
and
lie
in
vs
,
they
are
as
thornes
in
our
flesh
afterwards
.
Howsoeuer
in
the
committing
of
them
,
they
be
as
sweet
and
pleasant
baits
,
yet
after
,
they
become
as
choakes
and
bitter
vomiting
vnto
vs
.
We
may
not
thinke
that
their
ending
will
bee
as
their
beginning
at
the
committing
of
them
:
when
Adam
should
eate
the
fruit
forbidden
,
oh
how
the
Serpent
baited
it
with
pleasantnesse
to
the
tast
,
beautifulnes
to
the
eye
,
but
vnspeakeable
Note
.
Gen.
3.
6.
benefit
to
his
fond
perswasion
,
for
that
it
should
bring
with
it
the
knowledge
of
good
and
euill
,
to
make
them
like
vnto
God
himselfe
.
But
when
it
was
tasted
of
them
,
what
gall
or
wormewood
was
euer
like
bitter
vnto
it
?
what
thornes
,
did
pricke
the
heart
of
Dauid
,
after
that
hee
had
been
deceiued
2.
Sam.
11.
2.
and
ouercome
with
the
bait
that
the
diuell
had
laid
to
catch
him
withall
?
what
thornes
,
I
say
,
did
pricke
him
after
,
as
in
that
Psalme
made
by
him
Psal.
51.
2.
doth
liuely
and
plentifully
appeare
,
and
in
some
other
which
lay
out
his
sorrow
,
shame
,
anguish
,
doubting
,
and
fearing
that
hee
had
lost
all
grace
,
by
hauing
his
desire
in
committing
of
that
sinne
.
And
it
is
the
best
that
can
bee
said
of
those
,
who
(
hauing
hauing
had
warnings
and
charges
giuen
them
,
to
tie
vp
their
vnruly
affections
,
and
outragious
lusts
,
and
not
to
dallie
with
the
sinnes
that
they
haue
been
allured
by
)
haue
yet
been
so
farre
from
regarding
such
instructions
,
that
they
haue
giuen
ouer
themselues
vnto
these
defilements
.
They
haue
,
I
say
,
found
them
thornes
,
as
Dauid
did
,
though
few
of
them
haue
euer
had
the
thorne
plucked
out
of
their
flesh
,
to
disquiet
them
no
more
,
as
he
had
;
I
meane
to
bee
brought
to
sound
and
kind
repentance
,
as
he
was
.
The
third
punishment
was
,
that
their
gods
should
bee
snares
vnto
them
.
3
A
snare
we
know
is
set
to
take
and
catch
the
bird
or
conie
vnawares
,
that
so
it
may
be
killed
at
the
pleasure
of
him
that
set
it
.
And
so
hee
shewes
them
,
that
they
not
foreseeing
wisely
,
that
their
not
rooting
these
nations
out
,
would
proue
a
ioyning
with
them
in
the
worshipping
of
their
gods
,
and
so
would
become
their
destruction
;
for
their
so
foolithly
running
into
the
snare
,
he
shewes
them
,
I
say
,
that
they
should
be
taken
therein
,
and
fall
thereby
,
and
by
other
noisome
sinnes
,
into
the
hands
of
the
Lord
,
who
would
scourge
them
grieuously
,
one
generation
after
another
,
till
they
should
perish
out
of
that
good
land
.
And
euen
so
it
came
to
passe
,
and
they
found
all
true
that
was
told
them
:
for
to
those
enemies
to
whom
they
had
most
wickedly
ioyned
themselues
in
league
;
they
were
often
in
subiection
and
bondage
,
and
thereby
spoiled
of
all
their
goods
,
liberties
,
and
blessings
,
and
afterward
cast
out
of
the
land
among
the
Babylonians
and
Assyrians
.
And
by
this
wee
may
see
,
that
by
idolatrous
and
wicked
company
keeping
wee
haue
snares
set
for
vs
,
to
bring
vs
in
fellowship
with
them
in
their
fowlest
sinnes
.
For
so
the
Lord
hath
said
,
if
wee
will
conuerse
and
haue
fellowship
Exod.
23.
32.
with
them
,
by
making
of
marriages
,
and
eating
with
them
,
wee
shall
also
fall
to
their
fashions
,
and
partake
with
them
in
their
sinnes
as
this
people
did
.
For
great
is
the
force
of
friendship
,
to
draw
vs
to
that
which
wee
neuer
intended
;
nay
against
which
we
resolued
to
keepe
our selues
.
And
who
is
strong
enough
among
vs
to
withstand
all
the
allurements
&
perswasions
Note
.
of
carnall
friends
(
wee
being
oft
in
their
company
)
who
haue
so
many
waies
to
draw
and
allure
vs
,
but
that
one
time
or
other
he
shall
bee
constrained
to
yeeld
,
or
if
he
should
not
,
how
can
he
beare
al
the
dislikes
,
frownings
,
displeasures
,
and
hard
handlings
,
with
the
which
hee
shall
bee
set
vpon
and
pursued
?
And
we
see
as
much
:
and
theremedie
is
,
to
refraine
their
companies
2.
Tim.
3.
5.
and
neare
fellowship
with
them
altogether
;
and
yet
although
we
do
so
,
and
thereby
bee
free
from
danger
on
that
side
,
yet
wee
must
know
,
that
without
as
great
care
had
to
keepe
our
liues
free
from
all
other
offences
,
wee
shall
some
other
way
lie
open
to
some
of
them
,
whereby
as
great
danger
is
like
to
ensue
.
And
by
this
gather
,
that
wee
should
neither
bee
idle
nor
vnprofitable
in
the
acknowledgement
of
Christ
,
if
wee
seeke
to
prosper
.
But
seeing
we
behold
the
practise
and
vnwearied
labour
of
the
bad
and
popish
sort
,
to
winne
men
to
their
vngodly
course
,
this
one
thing
I
must
adde
more
particularly
:
Let
vs
that
professe
our selues
Christians
,
be
ashamed
to
bee
so
carelesse
and
slothfull
in
the
companies
where
we
come
,
to
draw
and
moue
men
to
faith
and
repentance
,
and
to
stirre
vp
better
persons
to
loue
and
to
1.
Thes.
5.
11.
good
workes
,
and
through
selfe
loue
so
to
please
our selues
in
rotten
talke
as
Heb.
10.
24.
we
doe
.
And
this
be
said
of
the
punishments
.
Now
I
haue
set
downe
the
words
of
Gods
messenger
,
whereby
hee
Obiect
.
sought
to
turne
the
people
from
their
sinnes
,
vnto
God
by
repeating
his
benefits
,
and
by
reproofes
and
threats
.
I
should
heere
haue
ended
with
his
speech
,
but
that
I
seen
an
occasion
of
propounding
an
obiection
and
doubt
,
will
be
taken
from
hence
.
For
which
cause
I
will
set
it
downe
and
answere
it
,
before
I
goe
to
any
new
matter
.
The
obiection
is
this
,
seeing
the
messenger
of
God
mouing
them
to
repentance
,
doth
with
his
reprouing
and
conuicting
them
,
make
no
mention
of
faith
,
it
may
seeme
that
faith
was
not
of
such
price
then
as
it
is
now
,
no
mention
being
made
of
it
,
or
if
it
were
,
that
the
people
might
be
driuen
to
desperation
rather
,
then
brought
to
repentance
,
being
not
encouraged
to
beleeue
the
pardon
of
their
sin
,
as
well
as
to
forsake
it
.
To
the
which
I
answere
;
first
,
that
they
could
not
be
moued
Answ.
to
repentance
,
if
they
had
not
had
with
all
encouragement
&
perswasion
to
beleeue
:
for
though
hee
name
not
faith
expresly
,
yet
seeing
repentance
and
that
cannot
be
separated
,
neither
could
repentance
therefore
be
vrged
vpon
them
without
it
.
Secondly
,
I
say
,
this
people
did
repent
,
as
it
is
cleere
by
the
text
;
therefore
they
also
beleeued
.
And
thirdly
,
the
messenger
repeating
Gods
promises
to
them
;
what
doth
he
but
finde
fault
with
them
for
not
beleeuing
the
same
before
?
I
conclude
therefore
,
that
hee
moued
them
to
beleeue
,
which
is
the
chiefe
thing
in
our
turning
to
God
.
And
so
let
all
bee
perswaded
,
though
it
bee
not
alwaies
expressed
,
euen
as
it
was
said
to
the
Iaylor
,
when
hee
asked
what
hee
should
doe
to
bee
saued
;
beleeue
in
the
Lord
Iesus
.
And
as
without
faith
it
is
impossible
to
please
God
;
so
let
it
bee
Act.
16.
31.
34.
Heb.
11.
6.
looked
vnto
principally
,
that
we
rise
vp
,
and
lie
downe
,
and
walke
accompanied
with
that
,
for
so
we
shall
resist
the
tentations
,
allurements
,
and
discouragements
,
1.
Ioh.
5.
4.
Vers.
4.
5.
with
other
difficulties
of
this
life
.
This
being
thus
answered
,
now
I
proceed
to
the
second
point
in
this
first
The
sense
.
part
of
the
chapter
,
and
that
is
the
fruit
of
the
sermon
that
the
people
reaped
by
it
,
which
was
repentance
,
and
that
is
set
downe
in
these
two
verses
,
not
in
expresse
words
,
but
by
signes
thereof
,
and
those
are
set
downe
to
bee
three
.
The
first
was
,
that
they
lifted
vp
their
voice
;
the
second
,
they
wept
;
the
third
,
they
offered
sacrifice
.
By
the
lifting
vp
of
their
voice
,
wee
can
conceiue
no
other
thing
,
but
that
they
heartily
confessed
their
sinnes
,
and
cried
out
of
them
,
which
they
heard
to
haue
been
reproued
by
Gods
messenger
,
and
craued
pardon
of
them
,
accusing
themselues
.
They
being
guided
therein
by
God
,
as
the
Prophet
Hosea
in
his
time
taught
the
people
,
that
in
repenting
they
should
take
to
them
words
,
as
well
as
to
haue
a
good
heart
.
By
their
weeping
,
they
signified
deepe
griefe
conceiued
for
displeasing
God
,
and
prouoking
his
wrath
against
them
.
And
their
weeping
was
so
great
,
that
the
place
took
the
name
thereof
,
and
was
called
Bochim
,
that
is
,
a
place
of
weepers
,
and
by
their
sacrifice
they
declared
their
faith
,
that
their
sinne
was
pardoned
.
For
the
sacrifices
were
shadowes
of
Christs
death
;
and
they
in
offering
them
,
beleeued
as
the
fathers
of
those
times
did
,
they
constantly
beleeued
(
I
say
)
that
all
their
sinnes
were
forgiuen
by
the
death
of
Christ
,
resembled
by
the
offering
of
them
.
To
the
which
also
there
is
no
doubt
,
but
that
they
added
thankes
,
as
the
Lord
directed
the
people
in
Hosea
to
doe
in
Hos.
14.
3.
the
repentance
which
hee
required
of
them
;
which
also
was
resembled
by
their
peace
offerings
.
Now
to
examine
these
things
more
perticularly
,
this
doctrine
of
repentance
which
heere
occasion
is
offered
to
speake
of
,
I
will
the
brieflier
passe
ouer
,
seeing
I
haue
spoken
largely
of
it
in
other
Sermons
,
though
not
in
this
booke
,
saue
onely
so
farre
as
the
words
require
somewhat
to
bee
said
.
And
first
,
seeing
the
hearing
of
that
sermon
did
worke
so
good
things
in
the
people
,
I
meane
many
of
them
,
and
bring
forth
such
fruit
,
wee
are
taught
Doc
vers.
4.
and
5.
not
onely
to
pray
the
Lord
of
the
haruest
to
send
such
labourers
into
the
haruest
,
as
may
bee
able
and
fit
to
bring
home
the
Lords
haruest
;
but
also
what
we
should
doe
when
wee
heare
such
diuine
sermons
,
and
doctrine
as
this
was
which
the
messenger
of
God
heere
preached
vnto
them
which
do
vrge
our
consciences
by
laying
out
our
sinnes
:
for
all
doctrine
is
not
of
that
argument
.
I
grant
we
ought
by
all
doctrine
to
be
moued
,
according
to
that
which
wee
heare
,
and
as
occasion
is
offered
,
either
to
griefe
or
to
comfort
:
but
when
wee
are
more
specially
taught
the
doctrine
of
repentance
,
wee
should
follow
the
example
of
these
heere
mentioned
,
who
cried
out
of
their
sinnes
,
and
mourned
deepely
,
and
craued
pardon
.
And
likewise
of
other
that
did
the
same
;
as
the
people
that
came
after
these
,
when
they
heard
Samuel
reprouing
them
,
lamented
after
God
;
and
they
who
are
mentioned
1.
Sam.
12.
1.
in
the
booke
of
the
Acts
,
at
Peters
sermon
,
were
pricked
in
their
hearts
,
and
Act.
2.
37.
sought
comfort
.
So
(
I
say
)
should
wee
doe
,
I
meane
,
both
such
as
haue
repented
already
,
to
renue
it
,
and
such
also
as
are
yet
to
enter
vpon
it
.
And
it
is
fearefull
when
these
fruits
may
be
seene
in
them
and
others
,
that
so
many
among
vs
,
hearing
the
like
sermons
,
can
goe
vntouched
in
their
consciences
.
and
with
drie
eyes
or
harts
:
for
though
these
be
not
sufficient
,
yet
with
faith
they
are
commendable
.
Secondly
,
and
more
principally
heere
,
as
this
people
lifted
vp
their
voice
Doct.
2.
and
wept
,
when
they
were
reproued
for
the
abse
of
Gods
benefits
,
and
for
breaking
of
their
couenant
,
by
Gods
messenger
:
so
among
all
other
good
instructions
(
which
are
infinite
)
we
should
be
greatly
moued
and
sore
grieued
,
when
wee
shall
heare
that
wee
are
iustly
charged
by
preaching
,
for
the
like
faults
;
as
for
the
ill
vsing
of
the
blessings
which
God
hath
bestowed
vpon
vs
,
and
for
breaking
the
couenant
which
wee
haue
made
with
him
,
because
these
two
ought
to
be
so
thorowly
minded
of
vs
daily
,
that
wee
should
giue
no
iust
cause
to
be
rebuked
for
the
neglecting
of
either
of
them
.
For
what
Note
.
doe
we
in
our
liues
commendably
,
if
these
two
bee
wanting
,
and
neglected
of
vs
,
I
meane
if
we
doe
not
bind
our selues
by
couenant
,
to
bee
more
fruitfull
in
dutie
,
and
more
cheerefully
to
go
about
the
same
,
while
we
see
Gods
benefits
continued
to
vs
,
whereby
he
doth
(
as
it
were
)
hire
vs
thereunto
?
And
secondly
,
if
we
make
not
new
couenants
with
him
from
time
to
time
to
walke
constantly
in
our
vprightnesse
,
rather
then
to
deserue
iust
rebuke
for
breaking
and
looking
loosely
to
the
old
?
But
if
wee
haue
due
regard
of
both
these
,
from
time
to
time
,
wee
shall
both
keepe
all
other
parts
of
our
liues
within
compasse
the
better
,
and
also
we
shall
not
need
to
feare
that
we
can
sustaine
any
sharpe
reproofe
iustly
,
(
which
is
euer
vnwelcome
to
flesh
)
for
the
same
.
But
yet
further
,
to
say
somewhat
more
perticularly
of
these
three
signes
of
their
repentance
;
we
must
know
,
that
the
inward
graces
which
are
testified
by
the
outward
signes
thereof
heere
set
downe
,
are
rather
to
be
sought
of
vs
in
our
repentance
,
as
relenting
and
melting
of
the
heart
for
offending
God
,
humiliation
,
faith
,
and
the
like
;
then
the
outward
signes
themselues
;
the
last
especially
,
as
the
offering
of
sacrifice
,
both
expiatorie
,
to
seeke
forgiuenesse
of
sinnes
,
and
eucharisticall
,
representing
their
thankes
,
which
were
meerely
ceremoniall
,
and
proper
to
the
Iewes
;
therefore
not
now
to
be
vsed
of
vs
;
and
yet
in
them
laudable
,
this
ceremony
being
then
in
vse
to
expresse
their
faith
and
beleeuing
in
Christ
,
and
their
thankesgiuing
,
as
we
doe
simply
offer
to
God
both
,
and
without
them
.
This
be
said
of
their
offering
sacrifice
first
,
though
mentioned
last
.
The
other
two
,
of
lifting
vp
their
voice
,
and
weeping
,
are
alwaies
to
bee
aimed
at
in
our
repentance
,
but
cannot
alwaies
be
attained
,
neither
are
therefore
of
necessity
to
bee
vrged
,
neither
Note
.
to
be
rested
in
if
we
haue
them
.
For
the
first
of
them
;
namely
,
the
lifting
Doct.
3.
vp
the
voice
in
prayer
and
confession
of
sin
,
and
accusing
of
our selues
,
it
is
required
by
the
Prophet
Osea
,
of
such
as
could
shew
it
:
for
in
vrging
the
people
at
that
time
to
repent
,
saying
,
O
Israel
,
returne
to
the
Lord
thy
God
,
hee
addeth
:
take
vnto
you
words
,
and
say
vnto
him
,
take
away
all
iniquity
and
receiue
Hos.
14.
2.
vs
graciously
,
and
we
will
offer
the
calues
of
our
lips
,
&c.
But
all
cannot
expresse
their
minds
in
words
;
as
namely
,
the
ignorant
,
especially
some
of
them
,
and
some
in
the
bitternes
of
their
hearts
powre
out
their
prayers
without
words
at
some
time
,
as
Anna
did
.
Therefore
if
it
may
be
,
and
that
also
it
be
most
expedient
(
as
if
it
may
be
an
helpe
to
quicken
vs
in
feruency
)
the
voice
is
to
be
1.
Sam.
1.
13.
lifted
vp
,
but
not
alwaies
of
necessity
to
be
inioyned
.
Now
concerning
weeping
,
which
they
also
heere
are
said
to
haue
adioyned
,
Doct.
4.
it
being
a
further
degree
of
sorrow
then
many
can
attaine
vnto
,
it
is
not
of
necessity
to
bee
imposed
vpon
vs
,
(
as
I
haue
said
)
as
though
repentance
could
not
be
without
it
:
though
where
it
can
be
,
and
accompanieth
repentance
,
it
doth
more
deepely
search
into
the
heart
,
satisfie
the
party
so
moued
,
and
quiet
the
mind
,
which
was
before
troubled
and
vnsetled
.
This
I
haue
thought
good
to
say
of
their
outward
signes
of
repentance
.
And
seeing
they
were
set
downe
to
testifie
the
same
in
the
people
,
therefore
all
may
see
that
this
repentance
must
be
euer
found
in
vs
,
whether
any
of
the
signes
bee
present
or
no.
And
the
points
thereof
are
these
;
that
the
heart
bee
deepely
The
summe
of
repentance
briefly
.
pricked
for
sinne
,
that
it
bewaile
the
same
,
as
purposing
neuer
to
turne
to
it
or
the
like
againe
:
which
is
all
that
can
bee
for
the
present
time
,
and
that
there
bee
yet
for
all
this
aggrauating
of
the
sinne
,
a
beleeuing
according
to
the
promise
of
God
,
that
it
is
all
freely
remitted
by
God
through
Christ
,
Doct.
5.
which
more
or
lesse
quiteth
the
heart
:
and
if
that
beleeuing
be
there
,
it
wil
purge
it
from
dead
workes
also
afterward
,
and
keepe
it
from
sinning
any
more
,
in
such
manner
as
it
did
in
former
times
,
the
heart
and
whole
man
being
sanctified
already
through
beleeuing
.
And
this
is
the
substance
of
repentance
,
which
we
are
to
practise
by
the
example
of
this
people
,
as
also
of
many
other
in
the
Scripture
;
as
in
Ieremy
,
Hosea
,
and
diuers
other
.
Ier.
31.
18.
Hos.
14.
2
3.
Obiect
.
But
heere
may
a
doubt
arise
about
the
repentance
of
the
people
,
that
it
may
seeme
not
to
haue
been
such
as
it
hath
bin
set
downe
to
be
.
For
if
they
repented
at
this
time
,
why
did
they
not
bring
forth
fruits
of
amendment
?
whereof
this
was
one
,
yea
a
chiefe
one
;
to
wit
,
that
they
should
after
this
,
haue
rooted
out
the
idolatrous
Canaanites
,
they
being
now
so
sharpely
reproued
for
that
they
had
not
done
it
before
,
but
rather
made
leagues
with
them
,
when
yet
that
making
of
peace
with
them
,
was
one
of
the
chiefe
sins
that
was
laid
to
their
charge
?
and
in
all
sound
repentance
,
the
sins
bewailed
,
acknowledged
,
and
repented
of
,
must
needs
be
amended
(
wee
know
)
in
the
persons
.
For
answere
hereto
,
it
is
to
bee
thought
,
that
the
Lord
held
backe
Answ.
strength
and
courage
from
them
,
so
that
they
could
not
fight
against
them
,
prosperously
,
as
they
had
done
in
the
daies
of
Ioshua
.
And
this
he
did
,
to
the
end
they
might
beare
that
as
a
mark
of
their
sin
and
disobedience
.
For
God
,
according
to
his
accustomed
maner
,
did
receiue
them
into
his
fauor
,
when
they
repented
:
but
hee
did
not
by
and
by
restore
againe
to
them
the
other
particular
gifts
,
which
for
their
iust
deserts
hee
had
taken
from
them
;
as
strength
of
body
,
and
courage
of
minde
,
they
hauing
both
been
abused
of
them
before
,
neither
necessary
to
saluation
.
Which
thing
is
most
needfull
for
vs
to
marke
for
our
great
benefit
:
For
euen
so
he
dealeth
at
this
day
,
as
he
did
in
former
times
,
and
with
that
people
.
Note
.
So
hee
dealt
with
our
first
parents
after
their
fall
:
for
though
they
repented
,
and
were
receiued
againe
into
fauour
,
yet
the
euils
and
discommodities
which
they
brought
vpon
themselues
and
mankind
,
did
not
the
Lord
take
away
;
neither
was
that
quiet
and
sweet
abode
of
theirs
in
Paradise
,
enioyed
of
them
at
any
time
after
.
So
Sampson
lost
the
gift
of
his
bodily
strength
for
a
time
,
after
hee
had
so
greatly
displeased
God
;
which
I
might
say
of
many
other
,
to
wit
,
that
they
lost
the
vse
of
such
graces
as
before
they
enioyed
.
And
so
doubtlesse
,
such
as
after
a
commendable
profession
of
the
Gospell
,
when
they
had
before
been
truly
conuerted
to
God
by
faith
and
repentance
,
did
fall
againe
to
their
old
sinnes
,
or
to
drowsinesse
and
coldnes
in
his
seruice
;
such
,
I
say
,
haue
found
and
receiued
the
like
measure
at
his
hands
,
as
most
cleare
experience
hath
been
hereof
in
this
late
deceased
generation
,
and
in
some
who
still
remaine
of
them
;
whose
first
zeale
and
loue
which
they
had
at
their
first
receiuing
the
Gospell
,
being
after
slaked
,
hath
neuer
after
been
as
it
was
,
recouered
.
For
though
they
haue
seene
their
falles
,
and
repented
,
and
obtained
mercy
,
yet
the
Lord
hath
left
a
marke
of
Note
.
that
their
sinne
behind
,
both
to
minister
and
people
,
so
that
they
haue
rarely
recouered
their
former
zeale
,
the
one
in
feruent
preaching
,
and
care
taking
ouer
the
people
,
the
other
in
cheerefull
profession
,
vprightnesse
of
heart
,
and
holy
walking
;
but
haue
limped
in
some
sort
afterwards
,
and
they
doe
come
short
of
the
grace
they
had
before
;
the
which
the
Lord
hath
suffered
to
put
them
in
remembrance
of
that
their
sin
;
euen
as
a
man
hauing
fallen
from
an
high
beame
or
tree
,
and
broken
his
bones
,
though
hee
get
A
simile
.
them
set
together
againe
,
so
that
they
may
serue
the
turne
in
some
sort
,
yet
he
neuer
feeles
them
perfectly
cured
,
but
euer
painfull
and
lame
afterward
,
or
much
impaired
.
And
to
adde
one
instance
more
;
such
as
after
they
truly
repented
haue
fallen
into
adultery
,
or
any
such
hainous
crime
,
though
they
haue
risen
againe
out
of
it
,
and
giuen
good
testimony
thereof
,
although
they
come
to
be
truly
perswaded
,
that
it
is
forgiuen
them
,
yet
what
vnquietnesse
doe
they
oft
finde
within
themselues
,
what
shame
and
holding
downe
of
the
head
Note
.
doth
it
cause
outwardly
before
men
,
whereby
they
are
much
appalled
and
held
backe
,
in
respect
of
that
they
might
haue
been
,
from
good
doing
?
besides
,
how
many
of
the
louers
of
the
truth
are
strong
enough
to
receiue
them
as
they
did
before
,
(
though
it
be
their
sinne
that
they
doe
not
)
and
as
freely
to
communicate
with
them
euery
way
;
but
are
much
estranged
from
them
,
and
hardly
conceiue
of
them
,
whereby
it
may
bee
seene
,
that
their
credit
is
much
impaired
thereby
among
men
,
although
they
bee
still
in
fauour
with
God
,
as
Dauid
and
others
were
.
The
which
the
Lord
in
his
prouidence
doth
to
them
,
and
such
like
,
to
keepe
them
in
awe
,
who
are
so
ready
to
breake
out
againe
,
and
that
all
may
see
how
God
detesteth
sinne
,
euen
in
his
owne
,
and
also
that
hee
may
thereby
stir
vp
more
serious
repentance
,
and
constant
holding
on
in
that
course
,
and
that
they
bee
notled
away
from
it
by
the
errour
of
the
wicked
,
in
such
as
are
brought
into
the
right
way
already
.
That
which
hath
been
said
of
this
point
,
(
that
I
may
teach
a
further
vse
of
it
)
ought
to
prouoke
al
such
as
by
the
grace
of
God
are
kept
from
such
reprochfull
sinnes
,
to
yeeld
continuall
thankes
to
God
for
it
,
(
which
it
is
to
be
feared
,
is
much
neglected
)
as
well
as
for
other
benefits
,
which
giue
them
iust
cause
to
doe
the
same
.
But
if
any
lie
in
knowne
and
offensiue
crimes
,
and
yet
can
cunningly
keepe
them
from
mens
eyes
,
and
looke
no
further
;
let
such
Note
.
know
they
are
worse
then
the
worst
I
haue
spoken
of
,
whose
sins
yet
haue
broken
out
before
men
.
And
seeing
the
best
may
fall
possibly
,
and
that
dangerously
,
and
so
doing
are
sure
that
their
sinne
will
finde
them
out
,
and
that
they
shall
smart
accordingly
;
let
the
other
much
more
thinke
that
God
will
vnskirt
and
vnuizor
them
to
their
shame
,
in
his
good
time
,
and
let
the
best
count
it
no
lost
nor
needlesse
care
to
keepe
themselues
well
while
they
are
well
,
I
meane
,
free
from
notorious
and
knowne
sinnes
,
and
let
them
endeauour
to
giue
good
example
without
wearinesse
,
that
so
they
may
bee
free
from
such
fearefull
offences
.
And
this
be
said
of
the
peoples
repentance
.
To
all
the
former
instructions
out
of
these
two
verses
,
this
I
adde
,
that
if
the
Doct.
6.
bitter
weeping
of
the
people
there
,
caused
the
place
to
take
the
name
from
thence
,
so
that
to
this
day
it
is
retained
,
and
is
called
a
place
of
weeping
:
and
further
,
we
see
how
long
the
remembrance
of
it
is
kept
for
many
yeeres
after
:
then
it
doth
strongly
commend
to
vs
,
what
care
we
should
haue
while
we
liue
,
to
possesse
the
generations
comming
after
vs
,
of
good
examples
giuen
by
vs
among
them
that
liue
with
vs
,
which
may
doe
good
when
we
are
gone
:
either
Ministers
by
their
diligent
and
feruent
preaching
,
and
godly
liuing
;
or
the
people
in
more
then
ordinary
receiuing
the
message
of
the
Gospell
with
thanksgiuing
,
and
other
commendable
fruits
following
.
The
place
of
such
inhabitants
,
whether
it
receiue
a
name
from
such
things
done
there
,
as
this
Bochim
did
heere
,
or
no
,
it
is
not
so
materiall
.
But
this
is
to
bee
thought
,
that
the
remembrance
of
such
good
things
done
them
,
might
harten
and
encourage
many
that
shall
come
after
them
,
not
in
that
place
onely
,
but
also
in
many
other
,
to
follow
such
examples
.
But
whether
they
doe
or
no
,
this
is
too
true
;
that
no
vile
actions
shall
bee
done
to
leade
the
people
from
God
and
goodnes
,
no
disorder
,
I
meane
vnruly
behauiour
,
and
reuell
rout
keeping
;
but
their
example
shall
bee
taken
vp
(
to
be
sure
)
not
onely
of
them
that
haue
seene
them
;
but
also
of
them
who
shall
come
after
them
,
hauing
heard
of
them
,
and
be
made
customes
,
if
not
petty
lawes
among
themselues
,
as
the
custome
of
spending
the
twelue
daies
at
the
Natiuity
,
&c.
doth
too
truly
testifie
.
And
thus
I
end
.
THE
THIRTEENTH
SERMON
ON
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
VERS.
6.
Now
when
Ioshus
had
sent
the
people
away
,
the
children
of
Israel
went
euery
man
into
his
inheritance
to
possesse
the
land
.
7.
And
the
people
had
serued
the
Lord
all
the
daies
of
Ioshua
,
and
all
the
daies
of
the
elders
that
outliued
Ioshua
;
which
had
seene
all
the
great
workes
of
the
Lord
that
he
had
done
for
Israel
.
8.
But
Ioshua
the
sonne
of
Nun
,
the
seruant
of
the
Lord
died
,
when
hee
was
an
hundred
and
tenne
yeeres
old
.
9.
And
they
buried
him
in
the
coasts
of
his
inheritance
,
in
Timnah-heres
in
mount
Ephraim
,
on
the
north
side
of
mount
Gaash
.
10.
And
so
all
that
generation
was
gathered
vnto
their
fathers
,
and
another
generation
arose
after
them
which
neither
knew
the
Lord
,
nor
yet
his
workes
which
he
had
done
for
Israel
.
11.
Then
the
children
of
Israel
did
wickedly
in
the
sight
of
the
Lord
,
&
serued
Baalim
.
12.
And
forsooke
the
Lord
God
of
their
fathers
,
which
brought
them
out
of
the
land
of
Egypt
,
and
followed
other
Gods
,
euen
the
gods
of
the
people
that
were
round
about
them
,
and
bowed
vnto
them
,
and
prouoked
the
Lord
to
anger
.
13.
So
they
forsooke
the
Lord
and
serued
Baal
and
Ashteroth
.
NOw
followeth
the
second
part
of
the
chapter
to
the
The
sense
.
end
;
which
also
containeth
the
summe
of
the
rest
of
the
second
part
of
the
booke
vnto
the
17.
chapter
,
and
setteth
downe
the
estate
of
the
children
of
Israel
vnto
the
death
of
Sampson
,
and
that
was
after
this
manner
.
1.
The
people
prouoked
God
by
their
sinnes
.
2.
God
punished
them
for
them
,
and
that
by
other
nations
.
3.
He
raised
vp
Iudges
to
them
:
and
4.
When
they
cried
vnto
him
deliuered
them
.
5.
After
that
they
brake
forth
and
fell
to
Idolatry
againe
.
And
this
was
their
estate
all
the
time
that
passed
till
the
acts
mentioned
in
the
17.
chapter
,
as
is
shewed
by
perticular
examples
through
all
the
chapters
before
that
,
beginning
in
the
third
.
But
if
any
see
reason
not
to
consent
that
these
verses
in
this
second
part
of
this
chapter
doe
lay
forth
the
summe
of
the
second
part
of
the
booke
in
generall
,
it
maketh
no
great
matter
.
He
must
yet
grant
,
that
in
them
is
set
downe
the
estate
of
the
people
generally
at
the
time
after
Ioshuas
death
,
who
knew
not
the
Lord
:
and
in
the
chapters
following
,
more
perticularly
;
vnto
the
seuenteenth
chapter
.
The
distinct
matters
in
this
second
part
of
the
chapter
are
these
fiue
now
mentioned
.
1.
Their
sinne
.
2.
Their
punishment
.
3.
Their
crying
to
God
.
4.
Deliuerance
.
5.
Their
reuolting
.
The
first
of
them
was
their
sinne
,
the
which
is
set
downe
from
the
eleuenth
verse
to
the
fourteenth
,
with
the
occasion
that
they
tooke
to
fall
in
that
manner
,
and
that
is
from
the
sixth
verse
to
the
eleuenth
.
And
the
occasion
was
the
death
of
Ioshua
,
and
other
good
gouernours
heere
mentioned
,
that
outliued
him
:
for
though
in
their
time
the
people
serued
the
Lord
,
as
heere
it
is
said
,
yet
after
them
arose
another
generation
that
knew
not
the
Lord
,
and
then
they
forsooke
him
.
Of
these
now
as
it
followes
in
order
.
And
first
let
vs
consider
what
is
said
of
Ioshua
,
then
of
the
people
,
and
lastly
of
them
both
.
Of
Ioshua
first
in
his
life
,
and
so
come
to
his
death
;
then
of
the
people
after
his
death
.
In
that
it
is
said
of
him
that
he
had
sent
the
people
away
to
their
inheritance
,
before
he
died
;
as
it
is
recorded
,
Iosh.
24.
it
causeth
a
question
to
bee
moued
,
why
hee
had
called
them
together
before
his
death
;
that
appeareth
in
the
chapter
mentioned
now
,
throughout
vnto
the
28.
verse
:
and
it
was
to
this
end
,
to
rehearse
Gods
benefits
to
them
,
and
to
Iosh.
24.
28.
exhort
them
to
serue
the
Lord
,
and
this
was
a
little
before
his
death
,
at
which
time
also
he
renewed
a
couenant
betwixt
the
Lord
and
the
people
:
the
like
to
which
we
reade
that
Iehoida
did
betwixt
the
Lord
,
and
Ioash
the
King
.
And
so
did
Nehemiah
,
Iosiah
and
other
,
whose
rare
&
godly
example
is
2.
King
.
11.
17.
set
forth
most
clearly
and
liuely
,
to
be
a
patterne
to
all
Christian
magistrates
,
euen
the
highest
,
how
they
should
count
it
their
greatest
honour
to
honour
Doct.
1.
In
vers.
6.
the
Lord
among
the
people
,
and
cause
them
to
doe
so
likewise
;
to
aduance
his
true
worship
also
,
and
therefore
to
see
true
and
sound
doctrine
taught
and
not
to
suffer
superstition
,
nor
false
opinions
to
bee
thrust
vpon
the
Church
:
and
to
prouide
,
as
neare
as
may
be
,
that
the
people
may
know
,
that
they
doe
not
require
these
things
of
them
for
fashion
,
but
in
sincerity
;
and
that
seeing
the
Lord
is
a
plentifull
rewarder
of
them
that
seeke
him
:
therefore
Heb.
11.
6.
they
must
not
thinke
themselues
discharged
,
in
that
they
prouide
for
the
outward
peace
of
the
people
only
(
wherein
yet
they
doe
very
commendably
)
but
that
they
may
liue
godly
also
;
because
vnder
God
they
are
the
maintainers
and
preseruers
of
both
tables
.
And
the
best
that
they
can
yeeld
Custodes
vtriusque
tabulae
.
Psal.
2.
11.
the
Lord
for
aduancing
them
is
,
to
serue
him
in
feare
themselues
,
and
kisse
the
sonne
,
and
prouide
that
others
may
doe
so
,
and
that
without
disturbance
,
by
them
that
are
corrupt
in
their
religion
,
and
profane
.
And
thus
they
are
to
goe
before
them
zealously
,
and
faithfully
in
their
owne
practise
,
as
this
noble
man
Ioshua
heere
did
,
professing
it
openly
that
hee
would
doe
so
,
saying
,
Iosh.
24.
15.
Deut.
17.
19.
whatsoeuer
other
doe
,
I
and
my
house
will
serue
the
Lord
.
And
that
then
and
now
these
things
might
the
better
bee
done
,
the
Lord
commandeth
in
Deuteronomie
,
that
the
highest
in
authority
should
be
studious
in
the
book
Deut.
34.
11.
of
God
.
All
the
forementioned
things
did
Moses
,
who
gonerned
the
people
before
Ioshua
:
who
both
are
to
bee
followed
in
their
religious
course
;
because
experience
hath
alwaies
taught
vs
,
that
if
the
chiefe
rulers
bee
zealous
and
religious
,
the
inferiours
will
embrace
piety
and
godlinesse
likewise
;
at
least
,
not
be
against
it
.
And
contrariwise
:
but
if
they
should
not
,
yet
the
people
must
themselues
walke
with
God
.
And
thus
did
Ioshua
send
the
people
away
,
as
it
is
said
in
the
text
,
and
with
Doct.
2.
gracious
words
exhorted
them
,
and
spake
to
them
when
hee
was
readie
to
die
;
as
in
the
forementioned
chapter
of
Ioshua
appeareth
,
that
hee
might
leaue
his
last
words
so
fruitfull
among
them
,
that
their
print
might
remaine
in
them
after
his
death
,
euen
as
it
did
.
And
seeing
he
sent
them
away
in
this
manner
,
wee
should
know
,
that
it
becommeth
meaner
persons
much
more
to
do
so
;
I
meane
,
to
giue
exhortation
to
their
children
,
seruants
,
and
neighbours
,
if
they
haue
freedome
from
paine
,
which
often
times
hindreth
right
good
men
,
and
this
is
the
best
memoriall
that
they
can
leaue
behinde
them
at
their
death
.
There
should
be
a
wise
putting
of
the
house
in
order
,
&
a
setting
of
mens
estates
at
a
stay
before
death
come
,
as
Hezechiah
was
willed
by
2.
King
.
20.
1.
the
Lord
to
doe
;
a
chiefe
part
whereof
is
this
giuing
of
exhortation
:
and
this
should
be
;
both
that
the
minde
of
the
visited
partie
may
bee
eased
and
at
quiet
,
and
to
preuent
all
trouble
among
those
that
remaine
behinde
.
For
if
this
be
not
done
before
sicknesse
)
as
commonly
it
is
neglected
,
it
had
need
to
be
then
gone
about
with
all
speed
.
But
whiles
this
dutie
ought
to
bee
performed
,
of
vsing
good
speech
to
the
standers
by
,
how
many
are
there
who
are
scarce
able
or
willing
to
take
direction
themselues
,
when
they
lie
vpon
their
death
bed
?
so
farre
are
they
from
bequeathing
gracious
counsell
and
exhortation
to
others
,
and
all
because
they
sought
no
such
matter
in
the
daies
of
their
peace
,
health
,
and
liberty
,
nor
desired
that
their
family
should
.
And
this
bee
said
of
Ioshua
;
now
of
the
people
,
according
to
the
diuision
made
before
,
in
the
entring
into
this
verse
.
They
being
now
sent
away
,
went
Doct.
3.
euery
man
to
his
inheritance
,
as
it
had
been
before
diuided
to
them
by
Ioshua
,
and
so
rested
at
home
in
peace
,
after
their
many
hard
battailes
and
troubles
.
Thus
the
Lord
dealeth
with
his
people
,
that
for
a
time
they
finde
hardnesse
,
and
afterward
deliuerance
and
peace
;
as
after
a
storme
commeth
faire
weather
.
Thus
heauinesse
endures
for
a
night
,
but
ioy
commeth
in
the
morning
.
Psal.
30.
5.
We
all
shunne
trouble
,
and
it
is
of
it selfe
grieuous
and
vnwelcome
;
but
herein
we
are
much
faulty
,
that
as
tedious
as
it
is
,
few
of
vs
lay
to
auoide
it
aright
,
by
eschewing
the
sinnes
that
cause
it
:
but
rather
bring
it
vpon
our selues
by
our
rash
attempts
,
and
other
wilfull
,
carelesse
,
and
bad
doings
;
whereas
we
might
be
free
from
many
troubles
,
if
wee
could
take
counsell
of
God
in
our
matters
,
and
stoope
to
his
gouernment
.
And
for
example
,
it
may
be
said
,
wee
prize
not
outward
peace
(
to
liue
safely
and
quietly
in
our
houses
)
at
any
high
reckoning
,
in
which
estate
yet
wee
might
doe
much
good
;
but
we
trifle
out
our
precious
time
at
least
,
if
we
bee
not
worse
occupied
;
whereby
,
when
wee
raise
trouble
against
our selues
,
wee
take
not
the
best
way
commonly
to
goe
through
it
cheerefully
,
and
meekely
committing
Psal.
37.
3.
our
way
to
God
wholly
,
by
doing
all
the
good
we
can
,
and
so
waite
vpon
him
patiently
,
for
a
good
issue
.
Now
after
the
people
were
said
to
bee
sent
away
,
it
is
further
said
,
that
Vers.
7.
Doct.
1.
they
serued
God
while
Ioshua
and
other
godly
gouernours
liued
.
Oh
therefore
how
happy
a
thing
it
is
to
enioy
such
?
For
much
helpe
,
encouragement
See
more
of
this
in
chap.
1.
ver.
1.
Doct.
1.
and
ease
the
inferiours
haue
by
them
(
they
bearing
the
burthen
off
from
the
sholders
of
the
other
being
more
weake
and
vnfit
thereto
)
who
if
they
were
not
they
must
beare
it
themselues
.
For
when
the
people
haue
by
their
meanes
the
Gospell
purely
preached
,
and
liue
safely
vnder
their
vine
1.
King
.
9.
and
figge
tree
,
as
they
did
in
the
daies
of
Salomon
,
with
the
liberty
to
exchange
and
vtter
their
commodities
and
wares
,
little
doe
they
weigh
it
,
for
the
most
part
,
what
a
benefit
it
is
,
who
doe
commonly
enioy
these
blessings
by
the
kinde
,
wise
,
and
religious
care
of
their
gouernours
.
So
to
come
lower
euen
among
our selues
,
they
who
liue
vnder
inferiour
guides
,
as
people
of
the
meaner
sort
vnder
godly
headburrowes
and
guides
in
their
townes
,
who
haue
great
encouragement
to
Christian
duty
by
them
,
together
with
Note
.
good
example
,
rather
then
checkes
taunts
,
and
discouragement
(
which
many
feele
in
bad
townes
)
oh
how
sweet
a
liberty
doe
they
enioy
that
can
prize
it
aright
?
what
a
furtherance
to
godlinesse
?
So
to
be
in
a
religious
and
well
ordered
familie
,
where
God
and
his
true
seruice
is
chiefly
regarded
,
it
is
a
corner
of
heauen
in
respect
of
other
houses
,
though
there
want
not
in
them
many
bodily
comforts
.
And
if
such
a
thing
bee
set
downe
heere
of
the
people
to
their
commendation
and
their
gouernours
also
,
and
for
vs
to
behold
and
thinke
vpon
,
that
while
such
liued
together
,
the
one
was
well
guided
by
the
other
,
and
God
religiously
serued
of
both
;
then
let
all
such
as
enioy
the
benefit
of
good
and
Christian
gouernment
,
in
house
,
or
out
of
house
,
especially
in
both
,
fall
downe
before
the
Lord
,
and
acknowledge
it
to
his
great
praise
,
and
the
binding
of
themselues
vnto
him
,
and
pray
earnestly
that
they
may
giue
good
testimonie
of
it
,
by
seeking
to
be
setled
in
the
feare
of
God
,
and
to
grow
vp
in
faith
,
knowledge
,
and
grace
thereby
.
I
know
it
is
no
common
thing
either
to
finde
the
one
or
the
other
,
but
where
any
are
vnder
the
authority
and
wing
of
godly
guides
,
let
them
make
account
that
it
is
their
summer
season
,
not
like
the
winter
snuffes
and
brunts
.
And
as
for
such
as
fauour
not
good
Note
.
dwellings
,
but
rather
shunne
them
,
as
Esau
did
good
marriages
,
I
deny
not
but
they
may
hold
vp
their
head
with
the
highest
,
and
beare
out
matters
with
the
bigest
,
and
shift
to
get
a
share
in
the
pleasures
of
sinne
for
a
season
;
but
they
are
as
farre
from
true
happines
as
they
are
from
spirituall
and
sound
comfort
,
though
few
haue
eares
to
heare
it
,
till
they
smart
by
it
.
Now
further
,
for
people
that
liue
vnder
a
good
ministry
,
(
to
say
a
little
of
them
,
Moses
his
being
among
the
people
,
doth
wofully
prognosticate
,
vnto
what
a
passe
they
are
like
to
grow
,
if
they
had
elbow
roome
.
For
though
none
might
liue
happilier
then
they
,
yet
who
(
for
the
most
part
)
doe
lesse
looke
after
it
?
for
as
they
in
Moses
absence
from
them
but
fortie
daies
,
made
themselues
a
calfe
to
worship
:
euen
so
the
people
are
so
brutish
in
these
daies
,
and
disordered
,
euen
while
their
faithfull
pastors
liue
with
them
,
that
the
greatest
part
of
them
,
take
no
good
by
them
:
what
did
I
say
?
nay
they
liue
most
offensiuely
vnder
them
.
A
signe
of
a
wofull
condemnation
ready
to
come
vpon
them
,
all
may
see
it
is
in
their
so
doing
,
for
louing
darkenesse
,
in
the
cleare
light
of
the
Gospell
more
then
it
.
And
though
some
of
them
Ioh.
3.
19.
who
are
more
subtill
doe
carrie
the
matter
more
closely
,
yet
they
are
restrained
by
necessity
or
shame
,
not
reformed
by
grace
,
and
the
power
of
the
word
.
And
let
others
who
are
not
so
bad
,
and
yet
not
brought
to
true
repentance
,
let
them
(
I
say
)
make
better
vse
of
such
helpes
while
they
enioy
them
,
as
they
did
in
the
Acts
of
the
Apostles
,
and
especially
let
them
see
that
all
bee
well
betwixt
God
and
them
;
yea
and
let
them
get
furniture
of
grace
to
vphold
them
afterward
also
,
lest
too
late
they
lament
,
that
they
tooke
no
good
by
them
,
and
bewaile
the
want
of
them
(
as
Saul
did
Samuel
)
1.
Sam.
28.
11.
when
there
is
no
helpe
.
But
heere
in
as
much
as
we
see
these
people
held
out
in
Gods
seruice
but
Doct.
2.
for
a
time
,
and
that
was
,
while
they
had
good
gouernours
and
ouerseers
liuing
with
them
:
it
auaileth
much
therefore
to
obserue
in
our selues
what
it
is
that
maketh
vs
embrace
religion
,
and
what
is
the
chiefest
thing
that
causeth
vs
to
hold
on
the
same
.
(
A
worthie
point
for
all
to
learne
,
and
namely
such
as
pretend
they
loue
the
Gospell
)
it
much
concerneth
vs
(
I
say
)
to
know
and
be
assured
whether
it
be
fauour
of
men
,
commodity
,
credit
,
example
,
or
other
outward
respect
,
which
moueth
vs
to
professe
any
thing
more
zealously
then
some
other
doe
,
or
whether
for
conscience
sake
,
in
that
God
commandeth
vs
so
to
doe
,
and
for
the
sauour
and
sweetnesse
that
wee
finde
therein
and
in
the
Gospell
which
wee
heare
.
For
euen
thereafter
shal
our
welfare
,
prosperity
,
and
perseuerance
be
.
For
if
wee
haue
tasted
how
good
Mat.
19.
29.
the
Lord
is
,
and
haue
found
that
hundred
fold
that
is
promised
,
and
verefied
in
vs
which
is
written
in
the
Psalme
,
that
a
day
in
Gods
house
is
better
to
vs
Psal.
84.
11.
then
a
thousand
else
where
;
then
we
may
know
that
wee
haue
builded
vpon
a
Matth.
7.
24.
rocke
,
and
our
building
shall
stand
,
and
till
we
meet
with
a
better
booty
then
that
,
and
may
serue
a
better
master
then
the
Lord
is
(
which
shall
neuer
be
)
wee
will
keepe
close
to
him
,
and
count
his
seruice
to
bee
perfect
freedome
.
And
to
such
as
demand
of
vs
whether
wee
will
continue
and
hold
on
in
a
godly
course
,
or
goe
backe
,
as
Christ
demanded
of
his
Disciples
,
we
shall
be
Ioh.
6.
68.
able
to
answere
with
Peter
:
whither
shall
wee
goe
?
wee
are
in
the
way
to
eternall
life
,
and
we
will
not
change
our
Christian
course
for
any
other
.
Otherwise
it
is
not
enough
to
boast
of
our
loue
to
God
,
and
to
say
[
Lord
,
Lord
]
when
yet
we
will
take
no
paines
throughly
to
gage
our
harts
and
to
see
our
affection
well
ordered
,
that
so
good
life
may
follow
.
Now
while
the
holy
Ghost
speaketh
of
the
people
,
how
they
followed
Doct.
3.
the
Lord
all
the
daies
of
Ioshua
,
and
the
godly
elders
;
hee
stayeth
a
while
about
them
,
giuing
them
this
testimony
,
that
they
had
seene
the
workes
of
God
which
he
had
done
among
them
:
meaning
that
they
had
not
barely
looked
Luk.
1.
38.
vpon
them
but
obserued
,
and
(
as
Mary
did
the
words
of
the
Angell
)
had
laid
Luk.
2.
51.
them
vp
in
their
hearts
to
consider
them
.
For
what
profited
it
then
otherwise
to
see
them
?
For
there
is
no
doubt
,
but
that
there
were
many
more
aliue
at
that
time
,
who
had
seene
the
miracles
and
great
workes
which
the
Lord
had
wrought
in
placing
them
in
Canaan
;
but
they
were
not
worth
the
naming
,
seeing
they
had
not
also
made
vse
of
them
;
but
these
had
seen
them
in
another
manner
,
so
that
they
acknowledged
the
Lords
power
and
goodnesse
toward
them
thereby
;
declaring
that
to
be
the
cause
of
their
constant
seruing
of
God
,
and
cleaning
to
him
,
euen
because
they
had
seene
them
.
And
it
is
no
lesse
(
doubtlesse
)
then
a
great
cause
of
the
godlinesse
of
them
that
haue
any
in
them
;
namely
,
that
they
are
such
as
haue
seene
and
weighed
Gods
wonderfull
acts
,
as
his
mercy
and
gracious
working
by
the
power
of
the
Gospell
in
themselues
or
other
;
as
also
for
that
they
haue
had
proofe
of
his
mighty
vpholding
of
them
in
a
good
course
against
all
aduersary
power
of
the
prince
of
darkenes
,
and
his
band
.
In
like
manner
this
hath
hartened
them
to
duty
not
a
little
,
for
that
as
they
haue
seen
it
alwaies
to
go
well
with
them
while
they
feared
the
Lord
,
and
departed
from
euill
;
so
they
●●ue
seene
the
heauie
hand
of
God
to
haue
been
against
others
,
that
Note
.
haue
peruerted
their
waies
,
&
followed
a
bad
course
;
so
that
although
they
haue
prospered
heere
for
a
season
,
yet
when
God
in
his
due
time
hath
blowne
vpon
their
visored
felicity
,
they
haue
wanzed
away
in
his
displeasure
.
This
Salomon
commendeth
to
vs
in
his
example
,
who
professeth
that
it
Eccles.
7.
15.
17.
was
his
practise
to
behold
and
consider
all
things
(
not
impertinent
matters
as
a
busie
bodie
,
but
profitable
)
and
especially
the
courses
and
issues
of
the
righteous
and
wicked
.
By
which
meanes
hee
attained
to
great
experience
and
wisedome
,
both
to
guide
himselfe
and
others
.
Euen
as
his
father
Dauid
did
also
;
saying
,
that
he
was
made
wiser
then
the
ancient
,
because
he
considered
such
things
.
But
this
meditating
of
Gods
wonderfull
workes
;
and
namely
this
one
,
the
greatest
of
other
,
how
he
hath
appointed
to
saue
some
from
vtter
perdition
,
and
letteth
others
goe
on
in
their
sinnes
,
though
it
be
a
strong
motiue
to
draw
men
to
God
,
yet
(
with
griefe
it
may
be
spoken
)
it
is
vtterly
wanting
among
most
men
.
Their
hearts
are
set
on
follie
and
vanity
.
He
that
hath
liued
to
see
many
laid
in
graue
,
hath
scarce
a
thought
that
hee
shall
follow
,
and
goe
the
way
that
all
haue
gone
before
him
in
.
As
for
that
they
heare
,
that
except
they
repent
they
shall
all
perish
,
although
they
know
their
Luk.
13.
3.
hearts
are
hardened
,
so
that
they
neither
can
repent
nor
haue
the
least
desire
after
it
;
yet
they
crie
peace
,
peace
,
as
though
all
were
safe
.
So
that
it
may
now
iustly
be
complained
of
,
which
Salomon
hath
long
agoe
bewrayed
,
that
the
fooles
eyes
are
in
euery
corner
of
the
world
;
meaning
that
they
are
busying
Prou.
17.
24.
themselues
any
way
needlesly
,
and
amisse
;
but
as
for
things
out
of
the
world
or
aboue
it
,
that
is
(
as
Saint
Peter
speaketh
)
a
farre
off
,
their
eyes
are
2.
Pet.
1.
9.
sore
and
pur-blind
,
they
cannot
looke
after
them
;
and
as
the
Prophet
speaketh
,
they
are
wise
to
doe
euill
;
but
to
doe
well
,
they
haue
no
knowledge
.
Ier.
4.
22.
The
Lord
himselfe
bewaileth
this
brutishnes
in
men
,
that
like
vnreasonable
creatures
they
minde
onely
that
which
is
present
,
and
before
their
eyes
;
but
oh
(
saith
hee
)
that
my
people
were
wise
,
and
did
consider
their
end
.
For
that
is
Deut.
32.
29.
wisdome
indeed
,
which
seeing
the
most
doe
want
,
therefore
they
neuer
enioy
the
thousand
part
of
sweet
liuing
heere
,
as
they
might
doe
.
Now
the
holy
story
hauing
spoken
of
the
workes
which
Ioshua
and
the
Vers.
8.
people
did
in
his
life
,
maketh
mention
of
his
death
,
as
that
which
followeth
,
when
all
the
actions
of
life
are
ended
.
And
therefore
Dauid
,
when
hee
was
departing
hence
,
said
;
I
goe
the
way
of
all
the
world
.
As
wee
haue
therefore
1.
King
.
22.
heard
much
of
the
actions
of
our
life
;
so
let
vs
heare
some
what
of
death
,
as
the
text
giueth
vs
leaue
and
occasion
.
And
in
that
we
heare
that
he
died
the
Doct.
1.
seruant
of
the
Lord
,
as
hee
had
long
liued
,
and
had
done
so
many
worthie
things
in
his
life
(
death
and
departure
hence
being
so
solemne
a
thing
as
it
is
)
we
should
bee
much
moued
,
not
onely
to
thinke
vpon
the
end
of
all
flesh
,
but
especially
of
our
owne
death
,
and
to
prepare
for
it
aboue
all
things
,
Psal.
37.
37.
and
to
learne
to
die
;
that
so
wee
might
with
him
,
die
the
seruants
of
God
.
Which
though
to
a
naturall
man
it
be
imposible
,
yet
the
Lord
maketh
it
tolerable
,
yea
easie
,
and
a
welcome
thing
,
to
all
such
as
haue
first
learned
to
liue
well
heere
,
or
at
least
are
fit
to
die
.
For
perseuerance
in
good
life
,
meeteth
with
a
good
death
,
and
ioyfully
embraceth
it
:
in
which
respect
Salomon
saith
,
that
the
day
of
death
is
better
then
the
day
of
birth
,
as
being
the
entrance
Eccles.
7.
2.
into
life
.
And
therefore
the
text
saith
,
Ioshua
the
seruant
of
the
Lord
died
:
noting
that
his
death
was
not
as
the
death
of
euery
common
man
,
but
a
blessed
death
,
and
a
rest
from
the
worke
of
the
Lord
,
in
which
hee
had
been
faithfull
in
his
life
;
and
therfore
now
looking
for
his
reward
,
from
the
Lord
Heb.
11.
6.
a
bountifull
paymaister
,
death
was
welcome
to
him
.
As
it
is
reported
of
an
ancient
Father
of
the
Church
,
that
being
80.
yeeres
old
,
and
being
then
to
bid
farewell
to
his
friends
,
said
;
Thus
long
haue
I
serued
the
Lord
,
and
now
it
grieueth
mee
not
to
die
;
for
I
haue
a
good
master
,
thereby
meaning
that
death
was
far
more
welcome
to
him
then
life
;
euen
as
that
day
is
to
a
faithfull
seruant
,
wherein
he
is
to
receiue
liberall
wages
for
his
long
seruice
,
then
all
the
daies
are
that
went
before
.
And
thus
S.
Paul
speaketh
of
Dauid
,
that
when
he
had
serued
his
time
,
he
slept
:
meaning
that
hee
rested
from
his
labours
Eccles.
12.
7.
Act.
13.
36.
in
body
,
while
his
soule
returned
to
God
who
gaue
it
.
And
when
we
haue
learned
,
and
fitted
our selues
to
die
,
then
the
hearing
of
death
,
and
the
beholding
it
in
other
,
is
a
fit
meane
to
quicken
vs
to
the
looking
after
it
our selues
,
and
to
further
and
confirme
vs
in
readinesse
to
die
well
;
considering
deepely
of
it
and
of
our
owne
mortality
with
it
.
And
it
much
helpeth
to
thinke
vpon
the
infinite
thousands
mentioned
in
the
Scriptures
(
who
haue
been
taken
hence
by
death
)
and
namely
,
the
rolles
of
Kings
,
such
as
haue
been
more
noble
and
memorable
persons
,
who
seemed
to
haue
an
eternity
heere
,
by
their
dignity
,
pompe
,
and
prerogatiues
aboue
other
men
,
as
also
among
our selues
more
neerely
to
hearken
after
,
and
thinke
vpon
the
death
of
such
as
wee
haue
knowne
or
liued
with
;
oh
it
doth
not
a
little
helpe
to
cracke
the
pride
of
life
in
vs
,
and
to
prepare
for
death
.
All
which
in
fit
seasons
and
vpon
good
consideration
,
being
set
before
our
eyes
,
are
singuler
meanes
to
fasten
this
meditation
vpon
vs
,
that
wee
also
may
willingly
and
readily
giue
place
to
death
:
and
this
shall
much
easilier
and
the
better
bee
,
while
by
our
reioycing
that
we
haue
in
Christ
Iesus
our
Lord
wee
die
daily
1.
Cor.
15.
33.
before
death
doe
come
.
By
meanes
whereof
,
as
it
is
vncertaine
,
when
we
see
any
to
die
among
vs
,
who
shall
bee
next
;
so
euery
one
should
put
forward
himselfe
,
as
the
Apostle
did
in
a
case
not
vnlike
,
being
told
by
their
master
that
one
of
them
should
betray
him
;
euery
one
asked
for
himselfe
,
saying
,
is
it
I
Matth.
26.
22.
master
?
Euen
so
(
I
say
)
we
ought
to
resolue
,
euery
one
for
himselfe
,
that
he
may
be
the
next
,
that
so
death
may
the
better
be
prouided
for
.
And
let
this
serue
by
this
occasion
,
for
a
meditation
of
death
.
His
old
age
being
an
hundred
and
ten
yeeres
,
are
reckoned
as
an
honour
to
him
,
that
being
so
commended
for
his
godlinesse
,
hee
liued
so
long
.
To
Doct.
2.
whom
Moses
and
Caleb
may
bee
added
,
full
of
yeeres
and
grace
.
Doubtlesse
it
is
no
lesse
to
a
man
seruing
God
so
religiously
,
so
long
a
time
.
For
it
is
not
an
honour
bestowed
vpon
all
,
to
become
fathers
and
worthies
,
in
the
Church
for
their
long
continuance
in
grace
,
when
we
see
the
loue
of
so
many
to
waxe
cold
,
and
a
farre
greater
number
to
bee
reprochfull
in
their
age
.
But
gray
haires
are
a
comely
ornament
,
when
they
are
found
in
the
way
of
righteousnesse
.
Prou.
16.
31.
For
although
it
bee
happinesse
for
the
people
of
God
to
die
betimes
seeing
to
bee
with
Christ
is
best
of
all
,
yet
to
liue
long
heere
,
(
if
God
Phil.
1.
23.
may
be
honoured
by
vs
in
our
life
,
is
an
high
honour
also
another
way
,
euen
by
doing
much
good
.
And
so
Dauid
confessed
,
saying
,
If
I
may
liue
to
keepe
thy
word
(
for
thereby
God
is
glorified
)
I
shall
count
it
a
great
bountie
Psal.
119.
17.
vnto
me
.
Which
reason
Dauid
and
Hezekiah
vsed
,
desiring
life
to
this
end
,
saying
;
The
liuing
,
the
liuing
shall
praise
thee
,
Esa.
38.
19.
And
in
the
Psal.
Esa
38.
19.
None
can
worship
thee
in
the
graue
.
This
,
a
man
would
thinke
,
should
stir
Psal.
6.
5.
vp
all
that
haue
made
good
beginnings
in
Christian
life
,
to
long
after
perseuerance
therein
,
yea
though
they
liue
vnto
old
age
,
and
that
they
may
bee
experienced
and
well
seene
in
the
waies
of
God
,
that
so
they
may
declare
them
to
others
.
Which
as
it
is
rare
,
and
few
mens
cases
to
doe
;
so
it
is
their
1.
Iob.
2.
14.
honour
that
doe
it
,
and
their
benefit
who
enioy
it
.
I
speake
this
to
the
shame
of
such
as
doe
by
small
occasions
depart
from
good
beginnings
,
and
in
the
pride
of
their
hearts
,
and
contempt
of
other
,
take
conceits
against
their
brethren
,
who
hold
constantly
the
profession
of
their
hope
,
and
breake
off
their
fellowship
with
them
,
directly
contrary
to
the
word
of
God
,
or
some
other
way
depart
from
a
good
course
;
so
that
few
such
doe
hold
out
to
the
end
in
their
good
beginnings
,
but
lose
that
honour
that
Ioshua
had
,
who
in
his
Heb.
10.
25.
old
age
died
as
he
had
long
liued
;
to
wit
,
the
seruant
of
the
Almighty
,
then
the
which
title
,
the
Angels
had
no
greater
honour
.
Heb.
1.
7.
It
is
further
added
of
Ioshua
,
that
he
was
buried
in
his
owne
inheritance
,
Vers.
9.
which
was
in
mount
Ephraim
,
in
the
place
mentioned
in
the
text
,
and
that
without
superstition
.
Now
concerning
buriall
wee
are
to
know
,
that
God
hath
appointed
that
it
should
bee
for
the
honest
and
decent
couering
of
the
body
,
vntill
the
resurrection
day
;
and
that
the
bodies
of
the
faithfull
should
bee
as
it
were
,
laid
vp
in
the
earth
,
in
hope
of
their
honour
at
the
last
day
;
though
many
righteous
persons
haue
by
the
cruelty
of
their
enemies
especially
,
been
denied
this
liberty
of
buriall
,
which
is
the
comliest
manner
of
bestowing
them
,
but
it
hindred
not
their
happinesse
.
Beside
,
the
bodies
of
God
children
,
for
that
they
bee
the
temples
of
the
holy
Ghost
,
ought
(
if
it
may
be
)
decently
to
be
buried
,
and
not
to
be
cast
forth
into
the
fields
.
And
it
was
a
kind
of
a
curse
to
Iehoiakim
,
to
be
buried
like
an
asse
.
But
to
say
no
more
of
this
,
yet
about
buriall
I
adde
one
thing
that
whereas
it
goeth
against
the
Ier.
22.
19.
edge
with
men
and
women
,
that
their
bodies
should
so
bee
abased
at
that
time
,
as
to
be
wrapped
and
wound
vp
,
and
laid
in
graue
,
some
of
them
hauing
liued
sumptuously
,
and
daintily
heere
before
,
and
therefore
costly
cloathed
,
and
in
fine
apparell
;
they
must
know
,
that
this
mortality
and
corruption
must
,
by
Gods
ordinance
bee
put
off
,
before
immortality
and
glory
can
be
put
on
,
and
that
this
abasement
,
together
with
the
laying
of
them
by
the
walles
,
in
the
vtmost
and
meanest
roomes
,
which
were
wont
to
haue
their
abode
in
the
costliest
and
seemeliest
places
,
as
also
the
homely
laying
forth
of
them
by
meane
people
,
they
themselues
in
their
life
time
hauing
had
company
with
the
wealthier
and
better
sort
:
this
I
say
,
with
all
other
abasements
Note
.
and
disgrace
,
serueth
to
this
end
,
euen
to
abate
and
pull
downe
the
pride
of
men
that
is
in
them
,
and
to
cause
them
to
esteeme
meanely
of
their
bodies
,
in
their
flourishingest
estate
,
which
they
haue
too
much
pampered
,
and
gloried
in
,
by
setting
out
of
them
so
vainely
.
It
is
a
fit
cooling
and
check
for
such
as
haue
so
abused
them
,
to
see
in
the
vsage
of
other
mens
,
what
shall
be
done
to
their
owne
.
As
for
other
who
haue
glorified
God
in
their
bodies
,
and
vsed
them
as
meet
instruments
of
their
soules
to
make
them
fitter
to
serue
God
,
they
knowing
that
their
graue
is
made
(
by
the
graue
of
Christ
)
a
sweet
bed
for
their
bodies
to
sleepe
in
,
till
by
the
power
of
his
resurection
,
they
shall
rise
to
partake
eternall
life
with
their
soules
;
and
that
it
is
not
as
a
prison
or
dungeon
to
locke
them
vp
in
,
till
the
resurrection
of
condemnation
,
as
whereto
the
wicked
are
reserued
:
they
(
I
say
)
knowing
this
,
are
not
dismaied
but
comforted
in
thinking
of
this
.
And
further
,
they
hauing
Heb.
9
Iast
.
1.
Cor
15.
Note
.
learned
that
it
is
appointed
that
all
shall
once
die
,
and
that
such
abasement
of
their
bodies
must
bee
,
before
they
enioy
immortality
and
glory
,
they
I
say
,
doe
both
submit
themselues
willingly
thereunto
while
they
liue
heere
,
rather
then
take
a
pride
in
their
bodies
,
as
too
many
doe
(
yea
euen
in
their
haire
)
and
they
bewaile
the
sinne
rather
which
hath
brought
such
reproch
,
and
farre
greater
misery
then
that
vpon
men
,
and
with
our
Sauiour
,
despise
the
shame
that
is
set
before
them
,
and
beare
contentedly
such
reproch
,
Heb.
12.
2.
in
certaine
hope
of
the
glory
which
they
are
going
to
.
To
this
which
I
haue
said
of
burial
,
one
thing
more
let
vs
consider
:
that
Doct.
2.
seeing
Ioshuas
buriall
is
onely
spoken
of
simply
and
barely
(
without
any
addition
)
which
also
yee
shall
reade
of
the
Kings
and
great
persons
burials
in
their
histories
:
it
is
worth
the
considering
,
what
superstition
the
Prelates
of
Rome
haue
brought
into
this
ceremonie
of
buriall
,
as
they
haue
done
about
all
other
pieces
of
their
religion
;
partly
to
blind
fold
poore
soules
,
in
making
them
to
thinke
,
that
their
dead
shall
fare
the
better
for
their
trumperv
(
when
yet
they
doe
but
deceiue
and
feed
them
with
false
comforts
)
and
partly
while
they
seeke
their
owne
,
and
their
shauelings
gaine
thereby
;
but
both
for
the
aduancing
of
their
superstitious
religion
.
In
perticular
,
some
of
these
abuses
are
,
that
there
must
bee
prayers
made
for
their
soules
,
ringing
,
to
helpe
them
the
sooner
out
of
Purgatorie
,
burying
them
neere
the
high
alter
,
with
candles
burning
vpon
their
toombes
;
and
diuers
other
such
superstitious
orders
whereby
they
perswade
the
ignorant
,
that
God
is
as
busie
in
making
prouision
for
them
in
heauen
,
as
they
are
in
heaping
and
Note
.
vsing
much
trumperie
about
their
buriall
heere
on
earth
.
And
this
of
buriall
,
and
so
of
the
rest
for
this
time
.
THE
FOVRTEENTH
SERMON
ON
THE
SECOND
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
AFter
the
holy
story
hath
spoken
of
the
life
and
death
of
Ioshua
,
it
proceedeth
to
shew
what
the
people
did
after
his
death
,
Vers.
10.
The
sense
.
and
makes
two
sorts
of
them
.
The
one
were
they
,
who
about
that
time
died
:
the
other
they
who
being
another
and
new
generation
liued
after
them
,
when
the
good
elders
were
dead
and
thereby
tooke
occasion
to
fall
to
wickednesse
.
Of
the
first
it
is
said
,
that
they
were
gathered
to
their
fathers
,
meaning
they
died
:
and
those
were
they
that
were
left
aliue
,
a
young
seminarie
in
the
wildernesse
,
and
came
into
the
land
of
Canaan
,
with
Caleb
and
Ioshua
;
these
I
say
,
who
then
came
lustie
and
young
into
the
land
,
were
now
full
of
yeers
,
and
died
.
The
phrase
of
speech
heere
vsed
,
that
they
were
gathered
to
their
fathers
,
is
oft
vsed
in
the
Scriptures
,
to
signifie
thereby
that
they
died
;
and
the
reason
why
they
that
died
were
said
to
be
gathered
to
their
fathers
was
this
:
seeing
both
their
bodies
were
buried
in
the
earth
with
theirs
,
and
their
soules
were
ioyned
to
theirs
,
according
as
they
were
good
or
bad
.
And
in
that
these
were
gathered
to
their
fathers
,
now
that
they
had
liued
Doct.
out
the
age
of
men
,
which
euen
then
was
threescore
and
tenne
;
or
at
the
most
fourescore
,
and
that
with
much
wearinesse
,
wee
see
that
they
who
liue
to
the
vtmost
of
their
yeeres
cannot
passe
threescore
,
or
a
few
more
,
with
any
fitnesse
to
be
imployed
profitably
in
any
calling
(
without
which
,
life
is
but
burthemsome
)
and
so
Moses
saith
in
his
time
;
therefore
how
necessary
Psal.
90.
10.
is
it
that
the
precious
time
which
is
allotted
vs
to
liue
heere
should
bee
employed
to
the
best
vses
by
vs
,
who
professe
that
wee
liue
to
that
very
end
especially
,
considering
how
few
attaine
euen
to
these
yeeres
;
and
how
much
time
is
of
necessity
to
bee
bestowed
in
eating
,
and
rest
taking
,
that
I
say
nothing
of
many
other
anokements
,
and
beside
both
how
fast
&
suddenly
our
end
commeth
.
The
which
I
say
,
not
onely
for
that
I
see
how
men
lengthen
out
their
liues
endlesly
,
in
their
owne
foolish
reckoning
;
stretching
them
on
the
tenters
,
and
saying
,
they
may
liue
yet
30.
40.
50.
yeeres
longer
:
and
therupon
,
how
vainely
&
badly
the
common
sort
do
spend
their
time
(
whom
I
haue
little
hope
to
perswade
to
do
better
)
but
for
that
many
of
good
report
doe
nothing
carefully
redeeme
their
precious
time
from
either
endlesse
and
needlesse
busying
their
mindes
about
the
commodities
of
this
life
,
or
trifling
it
out
little
better
then
idly
(
if
not
as
the
other
doe
)
so
that
they
can
giue
small
good
account
of
the
well
passing
of
it
;
as
that
good
man
Hezekiah
did
.
2.
King
.
20.
3.
and
as
the
Apostle
commandeth
to
the
Ephesians
,
2
King
.
20.
3.
Ephes.
5.
16.
Luk.
19.
24.
without
which
the
so
passing
of
it
shall
bee
reckoned
among
their
other
sinnes
.
This
be
said
of
that
generation
that
died
;
now
of
that
which
liued
,
and
Doct.
2.
tooke
occasion
to
doe
wickedly
when
their
forefathers
were
dead
.
This
people
it
is
said
heere
,
knew
not
the
Lord
;
that
is
,
effectually
;
neither
therefore
acknowledged
him
,
nor
they
knew
not
his
workes
;
that
is
,
as
we
heard
before
,
made
no
vse
of
them
,
neither
profited
by
them
,
without
which
the
bare
knowledge
of
them
was
nothing
.
A
description
therefore
ye
see
heere
set
downe
of
an
euill
people
,
to
wit
,
that
they
were
such
as
neither
knew
God
,
nor
his
workes
.
And
no
maruell
;
for
if
they
who
did
both
,
I
meane
the
former
generation
,
of
whom
I
haue
spoken
,
did
see
that
which
they
did
by
the
meanes
of
good
teaching
and
example
,
it
is
no
strange
thing
,
that
these
did
neither
of
both
,
who
had
not
these
good
helpes
which
the
other
had
:
It
is
not
possible
for
such
comming
out
of
darkenesse
,
to
walke
before
God
in
reuerence
and
cheerefulnesse
.
For
how
should
men
come
to
vnderstand
mysteries
,
as
the
sauing
knowledge
of
God
in
Christ
is
,
and
the
effectuall
knowledge
of
his
great
workes
,
to
bee
brought
to
his
feare
by
them
,
and
so
to
doe
more
then
they
that
only
say
,
Lord
,
Lord
,
and
do
not
the
will
of
the
Lord
;
how
(
I
say
)
should
they
come
to
such
knowledge
,
vnlesse
they
should
be
plainely
taught
,
and
haue
some
to
breake
the
ice
to
them
,
in
following
and
practising
it
,
and
so
in
giuing
good
example
to
them
?
Therefore
in
places
where
both
are
wanting
,
such
persons
as
I
speake
of
,
are
not
to
bee
sought
,
vnlesse
they
enioy
both
,
by
the
benefit
of
other
places
,
being
destitute
of
them
in
their
owne
habitation
:
which
is
sufficient
to
moue
all
such
of
vs
as
enioy
better
helpes
,
to
mourne
for
the
desolation
of
those
that
want
them
:
as
we
cannot
chuse
,
if
we
haue
the
spirit
of
our
Sauiour
,
who
pitied
Mat.
9.
36.
such
as
they
were
;
and
to
entreat
the
Lord
to
supply
their
wants
.
And
further
,
this
bewraies
the
vnhappinesse
of
all
such
as
doe
not
heartily
seeke
after
both
,
but
are
content
to
liue
without
them
;
I
meane
the
getting
of
the
knowledge
of
God
,
and
Christ
,
to
the
certainty
of
saluation
,
Ioh.
17.
and
also
Ioh.
17.
3.
to
liue
with
such
,
as
neere
as
may
bee
,
who
may
bee
shining
lights
to
them
,
vnto
sanctification
of
life
.
This
last
sort
of
the
people
affordeth
also
an
other
lesson
vnto
vs
,
that
the
Doct.
3.
latter
generations
are
for
the
most
part
backwardest
in
goodnesse
,
and
more
declining
from
it
,
then
the
former
.
It
was
no
wonder
if
it
were
so
in
these
that
wanted
the
meanes
,
for
it
is
so
,
euen
where
they
are
enioyed
.
Wee
see
how
those
plants
and
flowers
that
were
rare
a
few
yeeres
agoe
,
grow
now
A
simile
.
in
euery
garden
;
for
one
getteth
them
of
another
;
so
sinne
growes
by
tradition
and
example
,
and
daily
encreaseth
,
each
age
adding
some
new
,
till
they
come
to
the
full
measure
.
And
though
commonly
old
things
decay
and
waxe
worse
,
yet
old
Adam
the
older
,
the
stronger
.
Sinne
hath
his
ages
of
growth
for
as
the
world
growes
older
,
so
sinners
multiply
who
trading
in
Note
.
sinne
,
doe
still
exceed
the
former
age
in
all
kind
of
leaudnesse
;
and
one
consenting
with
the
other
in
exalting
follie
,
whether
wee
consider
number
of
persons
(
equall
comparison
being
made
)
or
the
foulenesse
,
or
boldnesse
in
sinne
,
wee
must
looke
that
the
latter
daies
will
bee
worser
.
The
pride
,
couetousnesse
,
and
drunkennesse
of
our
presentage
was
not
seene
in
our
forefathers
dayes
as
now
:
nay
(
which
is
monstrous
)
not
in
the
middest
of
Poperie
,
although
this
extenuateth
not
their
other
sinne
,
for
euen
they
in
subtilty
and
ill
conscience
exceed
their
former
ages
also
.
There
is
now
more
knowledge
indeed
where
long
teaching
hath
been
,
but
because
men
receiue
not
the
truth
in
loue
and
sincerity
,
God
accurseth
it
with
barrennesse
.
Honest
simplicity
,
which
is
not
tainted
with
craft
and
subtilty
,
and
therefore
fitter
to
receiue
the
print
of
the
Gospell
,
is
iusled
out
,
by
such
as
are
(
for
the
most
part
)
risen
vp
more
prophane
and
filthie
;
more
scornfull
also
and
hardlier
perswaded
to
goodnesse
then
the
former
generations
.
And
though
this
may
bee
found
true
in
the
generall
estate
of
all
(
as
toward
the
end
of
the
Mat.
24.
12.
world
,
and
in
the
latter
daies
our
Sauiour
foretold
it
should
be
so
)
that
iniquitie
should
abound
,
and
haue
the
vpper
hand
:
yet
in
perticular
generations
one
after
another
,
it
may
also
be
seene
to
bee
so
;
that
if
the
Gospell
bee
planted
in
a
nation
countrey
,
or
towne
,
and
bee
continued
from
one
age
to
another
,
though
the
meanes
be
like
,
yet
the
latter
generation
shall
come
behinde
the
forme
,
in
feruencie
,
diligence
,
and
euery
way
in
yeelding
fruit
of
the
Gospell
commendably
in
respect
of
it
;
they
will
verifie
the
prouerbe
,
New
things
are
dainty
,
and
old
loathsome
.
For
I
cannot
tell
how
it
commeth
to
passe
,
that
yee
must
grow
glutted
with
the
word
,
and
wearie
and
ashamed
in
some
sort
of
the
godly
zeale
and
forwardnesse
that
they
haue
seene
in
others
of
former
times
.
They
will
receiue
the
Gospell
,
as
other
haue
done
,
but
they
thinke
it
more
then
needeth
,
to
stoope
to
the
simplicity
of
it
,
and
to
bee
zealous
patternes
to
other
in
practising
the
perticular
doctrine
of
it
,
in
one
point
,
as
well
as
in
another
;
but
seeke
to
take
more
liberty
then
they
are
willing
to
examine
vpon
what
good
grounds
they
doe
it
:
neither
will
they
bee
forward
in
going
one
before
another
in
mercifulnesse
,
in
iustice
,
and
in
seeking
to
punish
notorious
faults
in
their
families
and
townes
,
and
in
the
like
good
example
giuing
,
and
thereby
discourage
them
,
who
else
were
like
to
come
forward
,
if
there
were
not
laid
such
blocks
in
their
way
.
So
that
we
had
need
to
stirre
vp
our selues
by
the
examples
of
them
that
haue
gone
before
vs
commendably
,
rather
then
to
please
our selues
in
that
which
we
doe
,
and
to
rest
therein
without
contending
,
and
striuing
to
doe
better
.
For
who
is
ignorant
that
such
an
estate
cannot
be
good
?
And
if
wee
will
bee
aduised
,
let
vs
know
that
our
reward
shall
bee
great
,
if
wee
honour
the
Lord
with
greatest
forwardnesse
in
religious
duties
,
when
iniquitie
aboundeth
in
the
world
,
and
when
the
Psal.
19.
loue
of
many
shall
waxe
cold
.
Now
I
haue
shewed
the
occasion
of
this
peoples
sinne
,
namely
,
that
their
good
gouernours
were
dead
;
their
sinne
it selfe
now
followeth
in
these
3.
Vers.
11.
The
sense
.
next
verses
:
and
that
in
this
manner
:
first
generally
,
then
perticularly
.
In
this
verse
thus
;
that
they
did
euill
in
the
sight
of
the
Lord
,
and
that
they
fell
to
Idolatry
.
Heere
to
stay
a
little
,
till
I
passe
to
the
other
two
verses
:
the
euill
which
they
did
(
most
certainly
)
displeased
the
Lord
in
a
most
grieuous
manner
.
As
by
the
same
word
heere
vsed
,
the
like
is
meant
in
other
places
,
where
it
is
said
,
that
the
Kings
of
Israel
did
that
which
was
euill
in
the
sight
of
the
Lord
.
And
so
on
the
contrary
,
those
things
which
were
good
in
the
eyes
of
the
Lord
,
as
the
acts
of
many
of
the
Kings
of
Iuda
were
;
they
were
1.
King
.
16.
2.
27.
said
to
please
him
highly
.
But
when
God
hath
giuen
vs
many
encouragements
2.
King
.
18.
3.
to
his
seruice
,
and
yet
we
regard
not
to
bee
the
better
by
them
,
what
maruell
if
hee
abhorre
such
doings
,
and
make
open
exclamation
against
them
,
as
he
doth
heere
,
when
both
hee
hath
set
hedge
and
ditch
to
hold
vs
Doct.
from
committing
them
,
and
also
hath
giuen
vs
many
causes
of
doing
better
,
both
by
teaching
vs
,
and
by
other
his
manifold
benefits
,
and
also
looketh
for
it
at
our
hands
that
we
should
doe
so
?
So
that
although
the
sinne
of
this
people
was
manifest
to
the
view
of
the
world
,
as
well
as
before
God
;
yet
if
it
had
been
secret
and
hid
from
men
,
it
had
been
euill
in
the
sight
of
the
Lord
:
euen
so
I
say
of
our selues
,
if
wee
minde
not
Gods
matters
and
seruice
chiefly
,
but
walke
loosely
,
and
hollowly
,
we
shall
iustly
be
challenged
to
doe
that
which
he
cannot
abide
,
howsoeuer
men
find
no
fault
in
vs
.
For
though
there
be
degrees
in
sinne
,
and
one
is
more
grieuous
then
another
,
yet
they
that
set
not
their
hearts
wholly
to
seeke
the
Lord
,
with
a
great
care
to
please
him
in
all
things
,
euen
they
doe
that
which
is
euill
in
his
eyes
,
seeing
the
eyes
of
the
Lord
search
narrowly
,
and
spie
that
which
men
see
not
;
Therefore
what
may
be
said
to
the
liues
of
the
greatest
number
,
and
yet
some
of
them
,
such
as
reproue
others
,
and
are
not
in
many
of
their
doings
to
be
charged
iustly
by
any
,
yet
when
they
bee
not
vpright
in
heart
,
and
faithfull
to
God
in
one
thing
as
well
as
in
another
,
yet
(
while
they
be
not
so
bad
as
other
)
they
doe
euill
in
his
sight
.
For
seeing
not
they
whom
man
,
but
whom
God
approueth
are
praiseworthy
;
they
therfore
shall
haue
this
still
and
euer
against
them
,
that
they
did
euill
in
the
Rom.
2.
last
.
Luk.
1.
6.
eyes
of
the
Lord
if
he
commend
them
not
,
as
he
did
Iob
,
saying
thus
,
they
are
vpright
,
feare
God
,
and
depart
from
euill
;
which
if
it
were
well
thought
on
,
there
should
smal
cause
be
found
,
why
they
who
are
tender
conscienced
,
Iob
2.
3.
and
feare
to
doe
euill
,
should
be
so
scornfully
and
spitefully
railed
vpon
,
and
disgraced
by
the
men
of
the
world
,
for
that
they
dare
not
be
so
loose
in
their
liues
as
other
are
,
shewing
thereby
that
they
can
abide
none
but
such
as
do
euill
in
the
sight
of
the
Lord
.
And
this
of
the
eleuenth
verse
.
For
of
the
word
[
Baal
]
I
will
speake
in
the
next
verse
together
,
with
other
Vers
12.
The
sense
.
of
like
sort
.
But
first
in
this
twelfth
verse
the
holy
story
saith
,
that
they
forsooke
the
Lord
,
who
yet
was
the
God
of
their
fathers
,
and
had
brought
them
out
of
the
bondage
of
Egypt
.
This
as
it
was
more
then
to
displease
God
in
some
particular
actions
(
for
it
was
a
leauing
of
the
true
worshiping
of
God
,
which
is
the
fountaine
of
well
doing
dutie
in
our
life
:
)
so
it
is
aggrauated
by
the
fauour
and
benefits
heere
mentioned
;
to
wit
,
what
God
had
done
for
them
:
and
further
,
the
greatnesse
of
their
sinne
may
bee
laid
out
more
fully
by
comparing
it
with
Peters
answere
to
our
Sauiour
.
For
when
he
saw
some
of
his
hearers
to
depart
from
him
,
vpon
no
iust
cause
,
but
onely
a
bare
conceit
;
and
he
asked
Peter
,
if
they
and
the
rest
of
his
fellow
Apostles
also
would
depart
from
him
;
hee
answered
,
saying
,
Lord
whither
should
we
goe
?
thou
hast
the
words
of
eternall
life
.
As
if
hee
should
say
,
that
they
Ioh.
6.
68.
hauing
found
them
so
good
and
bountifull
to
them
already
,
and
hauing
such
hope
still
of
greater
good
from
him
hereafter
,
as
they
knew
not
where
to
finde
the
like
,
it
should
haue
been
absurd
for
them
to
depart
from
him
as
the
other
Disciples
did
.
And
to
speake
the
truth
,
who
can
say
any
lesse
?
And
so
might
this
people
well
haue
answered
,
and
so
they
ought
to
haue
said
also
,
euen
as
Peter
did
.
But
it
was
farre
from
them
,
because
some
of
them
had
neuer
cleaued
to
the
Lord
in
truth
before
,
nor
trusted
in
him
,
but
walked
hollowly
and
vnfaithfully
towards
him
,
though
now
they
did
much
worse
.
And
by
them
Doct.
we
may
see
to
what
a
fearefull
estate
they
may
grow
,
to
what
depth
of
sinne
they
may
fall
,
who
embrace
not
religion
conscionably
,
euen
for
the
worthinesse
and
excellency
thereof
,
and
for
the
good
they
haue
,
or
ought
to
haue
gotten
by
it
,
and
for
the
loue
they
should
beare
to
God
,
who
hath
loued
them
first
;
but
rather
began
to
professe
in
a
passion
,
or
in
some
other
outward
and
mutable
respects
;
such
(
I
say
)
may
be
like
in
time
to
depart
from
God
altogether
,
and
then
in
what
other
state
are
they
,
but
without
God
in
the
world
?
For
when
mens
hearts
become
hardened
once
by
the
deceitfulnesse
of
sinne
,
they
doe
next
after
that
grow
worse
,
and
so
depart
from
the
liuing
God
,
as
it
is
written
in
the
Epistle
to
the
Hebrues
.
Now
as
I
haue
Heb.
3.
12.
spoke
of
these
who
were
but
outward
professors
,
when
they
were
at
the
best
,
how
they
did
wickedly
in
the
sight
of
the
Lord
;
so
there
being
some
better
among
them
who
did
so
likewise
.
We
may
further
note
hereby
,
that
though
we
beginne
wel
as
some
of
these
did
,
in
the
true
renouncing
of
euil
,
yet
we
not
holding
on
faithfully
and
carefully
,
by
considering
duely
Gods
goodnesse
toward
vs
,
and
zealously
embracing
good
meanes
,
we
may
easily
,
and
by
little
and
little
,
yea
and
shall
also
together
goe
backe
,
euen
as
these
did
:
but
of
the
reuolting
of
such
I
haue
spoken
a
little
before
.
Now
therefore
it
followeth
.
I
will
shew
how
this
people
fell
to
Idolatry
,
Vers.
11.
12
13.
The
sense
.
euen
to
worship
Baal
and
Ashtaroth
,
and
such
other
Idols
as
the
people
and
nations
serued
,
who
dwelt
about
them
:
but
first
what
is
ment
by
these
names
of
the
Idols
heere
named
.
Baal
signifieth
a
patrone
or
helper
,
as
they
tooke
the
Idoll
Baal
to
be
.
Ashteroth
was
the
God
of
the
Sidonians
,
an
Idoll
which
in
the
forme
of
a
sheepe
was
worshipped
.
And
by
the
word
Baalim
heere
,
is
meant
all
manner
of
Idols
,
such
as
were
worshipped
among
them
.
To
this
point
the
people
of
Israel
were
now
come
,
that
seeing
they
would
not
expell
those
idolatrous
nations
while
they
might
;
neither
continued
to
serue
the
Lord
,
as
they
ought
to
haue
done
;
behold
,
they
themselues
now
departed
from
him
also
,
and
fell
to
idolatrie
with
them
.
Where
,
besides
that
we
may
learne
,
that
when
we
auoide
not
the
occasions
of
sinne
,
we
cannot
looke
to
auoide
the
committing
of
the
sinne
it selfe
,
of
the
which
Doct.
vers.
11.
12.
13.
14.
I
haue
spoke
in
the
former
chapter
;
we
may
further
see
,
that
after
men
once
forsake
the
Lord
,
and
his
waies
that
haue
been
made
knowne
vnto
them
,
they
fall
to
most
lothsome
sinnes
,
euen
to
most
grosse
and
fowle
Idolatry
:
yea
and
there
is
no
end
of
such
abominations
with
them
,
if
God
restraine
them
not
.
Euen
so
the
Lord
complaineth
in
Ieremie
,
saying
:
My
people
haue
committed
two
euils
,
for
they
haue
forsaken
me
the
fountaine
of
liuing
waters
,
and
haue
diged
Ier.
2.
13.
to
themselues
pits
that
will
hold
no
water
.
It
would
neuer
haue
been
thought
,
that
people
so
well
prouided
to
liue
happily
,
as
these
were
by
their
manifold
encouragements
(
euen
as
wee
haue
seene
our selues
in
our
time
many
to
haue
been
among
vs
)
it
would
neuer
(
I
say
)
haue
been
thought
that
such
could
grow
to
be
so
monstrous
and
prophane
,
that
none
might
seeme
to
goe
beyond
them
therein
:
Euen
so
it
may
bee
said
;
and
to
apply
this
to
our selues
,
oh
,
if
men
could
see
what
God
hath
done
for
them
in
these
daies
,
when
hee
hath
granted
them
to
liue
in
the
daies
wherein
the
Gospell
hath
shewed
most
cleare
light
,
and
made
manifest
the
way
to
eternall
life
,
to
them
who
sat
in
darkenesse
,
and
when
heerewith
he
hath
giuen
peace
and
abundance
of
earthly
commodities
also
,
&c.
Oh
(
I
say
)
that
they
could
in
this
their
time
see
these
things
?
how
happy
might
they
haue
been
thereby
?
but
they
are
hidden
from
them
.
Now
therefore
when
for
all
these
they
haue
yet
followed
their
owne
hearts
desire
,
and
the
course
of
such
as
know
not
God
;
we
may
say
on
the
other
side
,
oh
how
iustly
may
it
bee
complained
of
,
to
their
no
lesse
shame
then
misery
?
Now
if
any
desire
to
know
what
Idolatry
is
,
and
what
is
meant
by
that
they
were
said
to
commit
it
;
let
them
know
this
for
answere
to
both
:
Doct.
2.
Idolatrie
is
a
worshipping
of
Idols
;
and
hath
two
parts
,
outward
and
and
when
wee
giue
that
to
them
which
is
proper
to
God
,
in
either
of
these
inward
:
wee
commit
idolatry
.
The
inward
,
when
wee
trust
in
,
pray
,
giue
thankes
,
or
subiect
our selues
vnto
them
,
whatsoeuer
in
heauen
or
earth
,
or
in
the
water
vnder
it
.
The
externall
is
;
when
wee
manifest
our
affections
to
them
by
any
outward
things
,
as
bowing
the
knee
,
vailing
the
cap
,
prostrating
our selues
to
them
,
or
in
vsing
any
other
ceremony
appointed
by
God
for
his
owne
seruice
.
Now
whereas
this
being
vrged
to
the
Idolaters
of
our
time
,
I
meane
the
Popes
votaries
:
their
answere
is
,
that
they
giue
not
honour
or
worship
to
the
Image
,
or
that
which
they
giue
reuerence
to
;
be
it
stocke
,
or
whatsoeuer
,
but
onely
to
God
and
Christ
himselfe
in
the
Image
;
let
them
heare
to
their
shame
what
Saint
Paul
saith
to
the
Corinths
,
the
Image
or
Idoll
is
nothing
saith
hee
:
that
is
to
say
,
God
1.
Cor.
8.
4.
is
not
in
it
,
or
vnder
it
,
whom
they
say
they
serue
in
them
,
and
that
hee
is
represented
in
such
images
:
and
what
do
they
worship
then
but
the
creature
?
Whereby
wee
may
truly
gather
,
and
all
that
list
,
may
cleerely
see
that
their
bowing
to
them
,
and
prostrating
themselues
before
them
,
is
grosse
Idolatry
,
whatsoeuer
they
pretend
,
as
they
haue
been
oft
and
learnedly
answered
.
The
same
may
be
said
of
their
offerings
,
burning
of
lights
,
their
going
on
pilgrimage
to
the
Saints
departed
,
and
such
like
.
Now
as
for
their
miracles
,
2.
Thes.
2.
9.
they
are
false
and
wrought
by
Satan
,
which
God
doth
suffer
for
two
causes
:
one
to
try
his
,
whether
they
will
goe
from
God
thereby
;
the
other
to
punish
themselues
and
other
wicked
ones
,
by
beleeuing
lies
.
And
as
for
Cornelius
bowing
to
Peter
,
and
Iohn
to
the
Angell
,
they
did
not
take
them
for
God
,
and
yet
because
they
went
too
farre
,
they
were
forbidden
by
them
.
But
yet
in
these
verses
,
let
vs
note
a
thing
or
two
more
.
For
seeing
this
Doct.
3.
people
saw
and
heard
that
God
allowed
their
fathers
worshipping
of
him
;
as
Abrahams
,
Iacobs
,
Moses
and
others
,
and
yet
they
followed
nor
their
example
,
it
made
their
sinne
greater
:
For
our
fathers
,
such
as
the
holy
Ghost
heere
meaneth
,
are
to
be
followed
;
namely
,
Moses
and
the
Prophets
;
as
Paul
Act.
24.
in
the
24.
of
the
Acts
affirmed
,
that
he
in
seruing
God
,
worshipped
the
God
of
Act.
24.
14.
his
fathers
,
and
followed
them
therein
.
Such
fathers
if
the
Papists
would
follow
,
when
they
boast
that
they
haue
the
fathers
on
their
side
,
all
controuersies
about
matters
in
question
betwixt
them
and
vs
:
as
transubstantiation
,
reall
presence
,
adoration
of
Sacraments
,
and
such
like
;
would
soone
be
at
an
end
.
And
let
vs
see
that
we
retaine
the
true
seruing
of
God
,
that
those
our
holy
fathers
did
,
seeing
with
such
seruice
we
haue
heard
God
to
be
pleased
.
And
further
note
,
in
that
the
miracles
of
Egypt
are
repeated
,
and
applyed
heere
to
this
generation
,
which
yet
were
done
long
before
,
as
though
they
Doct.
4.
had
been
brought
out
of
Egypt
themselues
,
being
not
yet
borne
:
and
this
was
to
the
end
that
they
should
profit
and
be
moued
by
them
as
wel
as
their
fathers
;
note
(
I
say
)
that
the
miracles
and
workes
of
God
in
times
past
wrought
by
the
Prophets
,
our
Sauiour
,
and
the
Apostles
,
ought
to
serue
for
our
benefit
,
and
we
ought
to
haue
vse
of
them
,
as
well
as
they
before
vs
,
in
whose
daies
they
were
wrought
,
although
we
saw
them
not
done
:
whereupon
this
is
set
downe
,
that
whatsoouer
things
are
written
,
are
written
for
our
learning
,
both
that
we
should
,
among
all
other
vses
of
them
,
bee
confirmed
Rom.
15.
4.
in
the
doctrine
of
the
word
,
and
also
looke
for
no
more
proofe
of
it
by
other
miracles
to
be
wrought
in
euery
age
following
.
And
if
we
be
resolued
of
the
truth
of
this
,
let
vs
see
that
we
be
guided
by
it
also
.
And
this
be
said
of
the
sinne
of
the
generation
that
rose
after
the
death
of
the
good
elders
:
now
of
their
punishment
.
And
the
wrath
of
the
Lord
was
hot
against
Israel
,
and
hee
deliuered
them
into
the
hands
of
spoilers
,
that
spoiled
them
:
and
he
sold
them
into
the
hands
of
their
enemies
Vers.
14.
round
about
them
,
so
that
they
could
no
longer
stand
before
their
enemies
:
Whithersoeuer
they
went
out
,
the
hand
of
the
Lord
was
sore
against
them
,
as
the
Vers.
15.
Lord
had
said
,
and
as
the
Lord
had
sworne
vnto
them
;
so
he
punished
them
sore
.
We
haue
heard
of
the
first
point
of
the
foure
,
in
this
second
part
of
the
The
sense
.
chapter
;
namely
,
of
the
sinne
of
the
people
.
The
next
point
followeth
(
as
I
said
before
,
)
of
the
punishment
,
with
the
which
the
Lord
pursued
them
for
it
,
which
was
two
fold
:
the
first
was
,
the
anger
of
God
conceiued
against
them
for
it
,
the
second
the
fruit
of
it
.
And
that
is
set
downe
heere
to
be
partly
the
spoiling
them
of
their
goods
,
and
partly
bondage
to
their
enemies
;
and
more
generally
,
that
Gods
hand
was
against
them
,
so
that
they
were
not
able
to
stand
before
them
;
by
meanes
wherof
they
were
in
anguish
and
straits
,
not
knowing
what
to
do
.
Behold
how
their
estate
was
changed
,
yea
and
that
so
soone
,
after
they
turned
away
from
the
Lord
:
euen
so
shall
all
finde
it
.
But
come
we
to
the
particulars
.
When
therefore
it
is
said
heere
,
that
God
was
angry
with
them
,
we
must
not
so
take
it
,
as
though
God
were
subiect
to
passions
as
men
are
,
as
either
anger
or
repentance
,
&c.
but
such
speeches
are
vsed
,
and
now
this
one
,
of
1.
Sam.
15.
30.
Gods
anger
,
to
the
end
our
faults
may
appeare
the
more
grieuous
,
in
that
they
are
said
to
prouoke
him
who
is
so
hardly
moued
.
Againe
,
to
our
capacity
they
are
vttered
,
to
giue
vs
to
vnderstand
,
that
God
doth
and
will
doe
the
same
things
that
men
,
being
angry
for
faults
committed
against
them
,
will
doe
;
that
is
,
be
reuenged
vpon
the
offenders
:
and
yet
hee
is
free
from
passion
.
What
are
we
then
to
think
,
when
we
heare
that
God
is
angry
?
to
set
light
by
it
,
as
the
most
do
;
when
yet
we
heare
that
he
is
not
led
by
passions
?
no
,
but
to
be
troubled
for
it
,
because
we
cannot
but
feare
that
God
will
doe
the
same
to
vs
,
that
an
angry
man
,
being
offended
,
will
doe
to
such
as
prouoke
Doct.
vers.
14.
him
.
For
why
?
are
we
stronger
then
he
?
or
thinke
we
that
we
shall
eschew
and
decline
danger
?
when
yet
in
his
anger
he
is
compared
to
a
Lion
,
who
seeketh
his
prey
?
No
doubtlesse
;
for
his
wrath
is
assisted
with
power
,
and
with
presence
.
And
therefore
it
is
said
in
the
Psalme
,
If
his
anger
bee
kindled
,
the
earth
is
moued
,
and
the
foundations
,
of
the
hils
are
shaken
.
And
againe
,
If
Psal.
18.
8.
his
anger
be
kindled
but
a
little
,
happie
are
they
that
trust
in
him
.
Which
places
,
Psal.
2.
last
.
with
many
other
such
,
doe
liuely
shew
the
danger
of
them
that
prouoke
him
;
and
that
as
he
is
angry
iustly
,
so
his
anger
is
(
without
respect
of
persons
)
or
parciality
declared
against
all
sorts
without
exception
,
that
prouoke
him
:
the
greatest
shall
as
well
smart
as
the
meanest
,
as
the
text
there
importeth
.
But
the
vse
of
this
is
,
seeing
God
is
prouoked
by
our
sins
,
that
we
should
beware
that
we
offend
him
not
in
the
common
manner
as
men
doe
,
in
the
prophaning
of
his
Sabbaths
,
his
word
and
Sacraments
,
in
slander
,
lying
,
dissembling
,
incontinency
,
and
vnchastnesse
of
body
and
minde
,
in
deceiuing
,
oppressing
,
and
a
thousand
waies
more
:
and
especially
we
must
looke
that
we
liue
not
in
vnbeleefe
,
which
is
disobedience
in
an
high
degree
,
euen
to
the
Gospell
;
for
which
Paul
saith
,
the
wrath
of
God
is
reuealed
from
heauen
.
1.
Thes.
1.
8.
Ioh.
3.
last
.
But
if
wee
haue
fallen
into
any
such
,
the
next
heed
to
bee
taken
of
vs
is
,
not
to
sleepe
vpon
them
,
but
tremble
,
for
that
we
know
Gods
wrath
is
kindled
against
vs
,
and
who
knoweth
whether
vengeance
may
come
forth
Ephes.
5.
6.
and
take
hold
of
vs
,
before
our
hearts
relent
,
and
before
wee
meet
him
with
repentance
?
When
the
Lion
roreth
all
the
beasts
of
the
forrest
quake
;
and
is
it
not
time
for
vs
to
doe
the
like
,
when
the
mighty
Lion
of
the
tribe
of
Iudah
is
moued
?
And
if
it
be
meet
that
euen
the
children
of
God
be
held
in
awe
,
by
considering
that
he
their
God
is
a
iealous
God
,
yea
a
consuming
fire
;
and
againe
,
if
they
cannot
but
tremble
to
behold
him
in
displeasure
sometime
,
with
his
enemies
,
as
well
as
they
see
him
in
his
smiling
countenance
toward
his
owne
people
;
how
much
more
should
they
tremble
,
when
it
is
their
owne
case
,
and
when
they
themselues
are
the
persons
vpon
whom
hee
frowneth
?
And
if
the
Princes
wrath
be
death
,
as
we
see
it
is
by
Ahashuerosh
,
Hest.
7.
7.
when
he
was
inflamed
against
Haman
;
how
dangerous
is
the
estate
of
them
who
most
iustly
haue
stirred
vp
the
Lord
against
them
?
For
which
cause
our
Sauiour
saith
;
Feare
not
him
who
can
but
destroy
the
body
:
but
feare
him
that
Mat.
10.
28.
can
cast
body
and
soule
into
hell
:
I
say
feare
him
?
So
that
the
man
lying
in
known
sinne
,
not
repenting
,
is
the
man
of
misery
,
if
hee
could
see
it
,
howsoeuer
hee
sooth
vp
himselfe
,
or
be
soothed
by
other
,
for
the
mouth
of
the
Lord
hath
spoken
it
.
And
I
haue
wondred
oft
,
that
so
many
offending
,
as
are
knowne
daily
to
doe
,
and
that
willingly
and
loosely
,
yea
and
with
boldnesse
;
and
that
they
being
in
so
great
danger
thereby
of
sundry
punishments
euery
Note
.
day
;
I
haue
wondred
(
say
)
that
so
few
make
hast
to
rid
themselues
out
of
that
fearefull
condition
;
and
especially
they
seeing
so
many
to
smart
from
time
to
time
for
the
same
and
the
like
sinnes
that
swarme
in
them
:
and
yet
further
,
to
giue
too
apparant
tokens
by
their
impenitency
,
that
it
will
be
infinitely
worse
with
them
,
when
they
bee
gone
hence
.
Thus
much
for
this
time
.
THE
FIFTEENTH
SERMON
VPON
THE
BOOKE
OF
IVDGES
,
THE
REST
OF
THE
fourteenth
and
the
fifteenth
verses
,
a
part
of
the
former
text
,
and
on
these
verses
following
.
VERS.
15.
Whithersoeuer
they
went
out
,
&c.
16.
Notwithstanding
the
Lord
raised
vp
Iudges
,
which
deliuered
them
out
of
the
hands
of
their
oppressors
.
17.
But
yet
they
would
not
obey
their
Iudges
;
for
they
went
a
whoring
after
other
gods
,
and
worshipped
them
,
and
turned
quickly
out
of
the
way
wherein
their
fathers
walked
,
obeying
the
Commandements
of
the
Lord
,
they
did
not
so
.
18.
And
when
the
Lord
raised
them
vp
Iudges
,
the
Lord
was
with
the
Iudge
,
and
deliuered
them
out
of
the
hand
of
their
enemies
all
the
daies
of
the
Iudge
(
for
the
Lord
had
compassion
of
their
gronings
,
because
of
them
that
oppressed
them
and
tormented
them
.
)
OF
Gods
anger
and
the
feare
therof
,
being
the
first
punishment
,
we
haue
heard
.
Now
followeth
the
next
,
which
is
the
effect
of
it
.
For
they
who
are
angry
,
consult
and
deuise
,
how
they
may
reuenge
themselues
vpon
such
as
haue
offended
them
:
the
〈…〉
out
●ffect
:
the
effect
of
whose
anger
is
set
downe
,
first
to
be
the
spoiling
〈…〉
good
,
and
then
the
bondage
they
came
in
to
their
enemies
,
which
was
farre
greater
.
And
these
are
the
sorer
because
God
dealt
not
with
them
himselfe
,
but
gaue
them
ouer
to
men
,
yea
cruell
men
,
such
as
Dauid
desired
he
might
not
fall
into
their
hands
,
because
there
was
no
mercy
with
them
.
But
to
say
some
what
of
the
former
of
these
two
;
to
such
as
be
in
prosperity
,
we
know
that
the
losse
of
wealth
is
found
by
experience
,
and
taken
of
men
to
bee
one
of
the
hardest
iudgements
that
doe
befall
them
;
the
reason
is
,
for
that
they
loue
their
money
and
goods
almost
if
not
altogether
as
well
as
their
liues
.
And
yet
a
great
punishment
is
this
which
they
sustaine
by
them
,
that
when
the
Lord
hath
giuen
them
as
blessings
,
they
lose
the
right
vse
of
the
,
for
and
through
their
foolishnesse
and
sinne
,
and
cause
that
for
the
most
part
they
become
curses
to
them
.
And
God
in
his
wisedome
doth
send
such
penalties
oft
times
among
many
other
vnto
them
,
as
it
is
said
heere
,
hee
gaue
them
into
the
hands
of
spoilers
.
But
this
was
yet
farre
worse
,
when
they
must
goe
vnder
it
,
and
yet
neuer
consider
by
whom
,
and
why
they
were
thus
punished
.
Behold
in
this
people
,
the
extreame
follie
of
sinners
at
this
day
;
who
though
their
hearts
are
set
vpon
their
wealth
and
commodities
,
yet
neuer
bethinke
themselues
to
be
freed
from
the
danger
of
Gods
wrath
,
which
often
wasteth
them
to
nothing
.
Know
we
therfore
,
that
if
we
decay
in
our
goods
,
by
barrennesse
Note
.
of
the
ground
,
or
vnseasonablenesse
of
the
weather
,
by
debt
,
suretiship
,
Pennie-wise
.
Pound-foolish
.
or
by
any
other
such
like
,
and
especially
by
mispending
them
;
know
we
(
I
say
)
we
haue
a
warning
thereby
,
sent
vs
of
God
,
for
some
ill
parts
of
life
,
as
it
is
said
in
Deuteronomie
,
If
thou
wilt
not
obey
the
voice
of
the
Deut.
28.
15.
33
Lord
thy
God
,
then
the
fruit
of
thy
land
,
and
all
thy
labour
shall
a
people
that
thou
knowest
not
,
eate
:
and
the
heauen
that
is
ouer
thee
shall
be
brasse
,
and
the
earth
vnder
thee
,
iron
.
And
againe
,
A
nation
that
is
of
a
fierce
countenance
shall
eate
the
fruit
of
thy
cattell
,
Deut.
28.
51.
and
he
shall
leaue
thee
neither
wheate
,
wine
,
nor
oyle
,
neither
shalt
thou
prosper
in
thy
waies
.
By
all
which
,
and
this
which
is
in
the
text
,
that
they
heere
were
spoiled
of
their
goods
,
as
it
should
make
vs
carefull
to
preuent
euen
his
Vers.
29.
iudgement
among
many
other
,
by
vpright
walking
with
God
,
and
harmelesse
liuing
among
men
,
how
foolish
and
precise
soeuer
that
course
of
life
seeme
to
many
:
so
when
wee
haue
gone
out
of
the
good
way
,
and
fallen
Gen.
17.
1.
from
that
obedience
which
we
haue
couenanted
to
yeeld
vnto
God
,
and
sustaine
such
losse
thereby
,
aboue
all
things
let
vs
seeke
to
finde
out
the
cause
thereof
,
and
that
speedily
,
as
Ieremy
requireth
,
and
beare
our
losse
because
Ier
8.
4.
Mich.
77.
Ioh.
5.
14.
we
haue
sinned
;
and
sinne
no
more
lest
a
worse
thing
befall
vs
.
And
let
vs
not
count
it
our
hard
fortune
,
(
as
foolish
men
tearme
it
,
for
there
is
none
)
when
wee
are
so
wasted
in
our
goods
,
neither
please
wee
our selues
in
condemning
and
charging
the
second
cause
thereof
,
whereby
we
are
〈…〉
of
them
;
for
whatsoeuer
be
the
instrument
of
our
losse
or
vndoing
,
sure
it
is
,
that
the
Lord
is
the
effecter
and
worker
of
it
.
And
therof
〈…〉
Deuteronomie
,
of
this
and
all
other
his
fearfull
iudgements
,
after
that
〈…〉
sent
them
,
when
it
shall
be
demanded
wherefore
hath
the
Lord
done
this
?
how
fierce
is
his
great
wrath
?
they
shall
answere
,
because
they
haue
forsaken
the
couenant
of
the
Lord
God
of
their
fathers
,
therfore
hath
the
Lords
Deut.
29.
25.
wrath
waxed
hot
against
this
people
,
to
bring
vpon
it
euery
curse
that
is
written
in
this
booke
.
And
the
same
doctrine
that
I
haue
taught
of
the
spoiling
of
mens
goods
,
that
it
is
a
fruit
of
the
wrath
of
God
for
their
sin
,
(
this
being
excepted
,
that
the
Lord
may
impouerish
his
people
(
who
feare
him
)
in
fauour
and
mercy
)
The
same
I
may
as
fitly
and
truly
say
of
the
bringing
or
them
into
seruitude
and
bondage
vnto
vile
and
cruell
persons
:
but
let
the
one
bee
vnderstood
by
the
other
,
seeing
I
speake
of
this
in
another
place
.
But
I
will
further
obserue
Doct.
3.
another
thing
heere
,
that
seeing
it
is
said
that
they
were
led
into
bondage
after
they
were
spoiled
of
their
goods
,
and
so
smarted
by
both
,
we
may
note
how
God
so
dealeth
with
the
disobedient
out
times
,
euen
as
hee
did
heere
with
these
,
that
as
their
sins
go
not
alone
,
so
neither
doe
their
punishments
.
So
that
God
dealeth
with
such
as
offend
him
not
one
way
,
but
many
;
as
he
did
puinsh
Achan
,
both
with
shame
,
and
with
paine
:
so
Pharaoh
was
visited
with
terrours
,
and
with
bodily
plagues
also
:
euen
so
now
many
are
Note
.
pursued
with
crosses
in
their
goods
,
reproch
in
their
name
,
and
in
their
body
with
paine
and
diseases
.
And
this
he
doth
,
that
men
may
know
they
shall
pay
deare
for
their
stolne
pleasures
,
how
sweet
soeuer
they
bee
to
them
in
their
fond
account
,
and
that
so
both
together
may
hold
them
backe
from
prouoking
him
.
For
as
Esay
saith
,
one
iudgement
shall
not
serue
the
turne
,
if
Esa.
9.
last
ver.
Ioel
1.
3.
men
struggle
and
fight
against
it
,
and
stand
out
with
God
,
when
hee
smiteth
gently
,
his
hand
will
bee
stretcht
out
still
;
and
looke
what
the
former
hath
not
done
,
the
latter
shall
make
good
.
As
wee
reade
in
Ioel
,
that
fruit
which
one
plague
consumed
not
,
another
did
,
till
an
vtter
riddance
follow
of
all
.
But
men
bite
vpon
the
bridle
,
and
curse
their
lucke
,
but
look
not
into
themselues
:
so
when
God
strippeth
men
of
their
goods
,
and
then
casteth
them
into
bondage
,
as
hee
did
deale
with
them
heere
;
or
when
hee
doth
the
like
to
vs
,
that
one
iudgement
come
in
the
necke
of
another
to
vs
,
I
thinke
it
may
bee
said
truly
without
respect
of
damnation
,
that
wee
haue
paid
deare
for
stolne
pleasures
,
and
our
bold
taking
of
our
liberties
amisse
.
And
seeing
I
haue
not
spoken
particularly
of
going
into
seruitude
,
and
our
nation
hath
not
knowne
what
it
meaneth
,
nor
how
sharpe
a
scourge
it
is
;
yet
seeing
many
fall
into
it
by
Turke
and
Spanyard
,
who
haue
little
feared
it
;
therefore
I
wish
them
to
reade
of
it
in
Deuteronomie
:
secondly
,
to
consider
of
it
by
the
estate
of
the
people
of
Israel
in
Egypt
:
and
lastly
,
to
lay
it
out
,
and
set
a
Deut.
28.
48.
49.
50.
view
of
it
before
their
eyes
,
by
the
Popish
and
cruell
tyrannizing
ouer
our
soules
heere
in
our
owne
land
in
the
daies
of
Queene
Mary
,
when
we
could
enioy
no
liberty
of
the
word
and
Sacraments
,
but
our
brethren
who
refused
their
Idoll-seruice
and
false
worship
,
were
tortured
and
tormented
by
the
bloody
persecutors
:
and
what
may
men
looke
for
then
at
the
hands
of
strangers
?
And
this
to
be
said
of
bondage
.
Now
further
,
in
that
it
is
added
in
generall
in
the
text
,
that
they
could
not
stand
before
their
enemies
;
for
being
so
weakened
by
them
in
goods
,
number
,
and
strength
,
what
maruell
?
Let
this
be
obserued
,
that
God
vseth
his
Doct.
4.
and
our
enemies
against
vs
his
children
,
when
we
prouoke
him
by
our
sins
:
as
hee
vsed
Nabuchadnezzar
against
Ierusalem
,
and
Senacherib
and
others
.
Not
that
God
putteth
new
poison
and
malice
into
them
,
who
had
nothing
else
in
them
before
;
but
that
hee
iustly
suffereth
and
letteth
them
alone
(
without
any
bridling
or
restraining
them
)
to
vomit
vp
their
venome
,
and
Note
.
their
cankered
hatred
,
and
letteth
them
loose
to
Satan
.
Whereby
this
among
many
other
things
may
bee
learned
,
how
vncertaine
the
comfort
is
that
some
take
in
this
,
that
the
Papists
(
they
hope
)
shall
neuer
preuaile
against
the
Protestants
,
nor
Popery
euer
yoke
them
any
more
.
Yes
,
if
God
be
displeased
with
them
,
he
may
plague
them
that
way
,
by
raising
them
vp
as
enemies
against
them
,
as
easily
as
hee
did
heere
the
Canaanites
against
Israel
;
and
if
they
were
without
feare
that
way
,
hee
may
and
can
meet
with
them
after
sundry
other
sorts
,
little
to
their
comfort
,
as
they
may
see
daily
if
their
sinnes
be
not
remoued
out
of
his
sight
:
so
that
as
the
Prophet
speaketh
,
it
shall
be
with
them
,
as
if
though
they
escape
the
Lion
,
a
Beare
should
Amos
5.
19.
meet
them
:
or
went
into
the
house
,
and
leaned
his
hand
on
the
wall
,
and
a
serpent
bite
him
.
By
this
which
wee
haue
heard
of
the
punishment
of
this
people
,
it
appeares
Doct.
5.
that
they
had
load
enough
vpon
them
,
as
one
would
thinke
,
and
yet
,
as
though
there
had
not
bin
enough
said
of
the
hand
of
God
against
them
,
the
holy
Ghost
addeth
heere
,
that
whithersoeuer
they
went
forth
,
the
hand
of
the
Lord
was
against
them
;
as
if
it
should
bee
said
,
whatsoeuer
they
tooke
in
hand
or
went
about
,
it
prospered
not
,
but
they
were
crossed
therein
;
whereas
of
the
godly
,
we
reade
in
the
first
Psalme
,
the
contrary
to
be
said
and
set
down
.
Psal.
1.
3.
The
like
is
spoken
by
the
Prophet
Azaria
to
the
people
of
Iuda
,
in
the
second
booke
of
Chronicles
.
This
though
it
be
not
seene
of
many
,
nor
marked
of
2.
Chron.
15.
6.
the
disobedient
,
and
therefore
not
complained
of
,
yet
their
misery
therefore
is
the
greater
,
seeing
they
goe
on
brutishly
,
as
the
foole
to
the
stocks
,
and
the
oxe
to
the
slaughter
,
till
a
dart
pierce
through
their
liuer
.
But
some
feele
and
perceiue
Pro.
7.
23.
it
,
when
God
being
angry
with
them
,
his
hand
is
against
them
,
as
experience
witnesseth
(
though
he
deale
not
now
so
much
nor
apparantly
against
his
enemies
in
bodily
as
spirituall
plagues
)
for
doe
not
many
loden
with
sorrow
and
misery
crieout
,
that
God
fighteth
against
them
,
though
there
be
no
outward
punishments
to
bee
seene
vpon
them
?
and
that
they
neither
prosper
nor
enioy
any
inward
peace
,
but
are
wearisome
to
themselues
,
cursing
their
lot
,
and
wishing
themselues
out
of
the
world
;
nay
laying
violent
hands
vpon
themselues
,
for
very
anguish
of
heart
and
madnesse
:
thinking
(
falsely
)
so
to
escape
their
misery
.
And
how
heauie
a
thing
is
that
,
(
thinke
wee
)
especially
when
they
know
not
how
to
remedy
it
?
And
as
it
is
thus
with
them
,
euen
so
Gods
hand
is
euer
with
his
faithfull
seruants
in
all
their
waies
which
God
hath
set
them
in
.
They
are
like
the
tree
planted
by
the
riuers
Psal
91.
11.
Psal.
1
3.
of
waters
,
that
bringeth
forth
fruit
in
due
season
:
and
whatsoeuer
they
do
it
shall
prosper
.
Indeed
this
is
the
lesse
seene
to
be
,
because
they
finde
it
so
hard
a
thing
for
them
,
in
the
middest
of
so
many
discouragements
,
to
continue
in
their
vprightnesse
as
we
may
see
who
marke
it
;
but
they
are
oft
vnsetled
and
broken
off
by
the
burthen
of
the
flesh
from
their
innocency
,
or
else
are
forced
with
much
adoe
to
recouer
themselues
being
fallen
,
and
are
in
great
heauinesse
thereby
.
But
while
God
vpholdeth
them
by
his
grace
,
hee
doth
also
make
them
well
liking
,
and
to
prosper
,
yea
in
their
weakest
estate
,
in
respect
of
other
,
and
to
recouer
.
And
whereas
it
is
added
,
that
this
pursuing
of
them
by
the
Lord
in
all
Doct.
6.
that
they
set
their
hand
vnto
,
was
as
he
had
sworne
to
them
,
it
is
to
teach
vs
,
that
it
could
be
no
otherwise
:
seeing
God
speaketh
nothing
in
vaine
,
much
lesse
if
he
sweare
to
it
,
according
to
Samuels
words
,
the
strength
of
Israel
will
1.
Sam.
15.
29.
not
lie
.
One
iot
or
tittle
of
his
word
cannot
faile
.
It
is
farre
more
firme
then
Mat.
5.
17.
the
law
of
the
Medes
and
Perfians
,
which
yet
altered
not
.
So
that
if
the
Lord
speake
the
word
or
sweare
(
except
it
be
conditionally
)
whether
it
be
a
threatening
to
such
as
prouoke
him
,
or
a
promise
of
any
good
things
to
such
as
trust
in
him
,
it
shall
most
certainiy
come
to
passe
,
what
attempts
soeuer
there
be
to
the
contrary
,
as
is
daily
to
be
seene
.
And
therefore
it
is
to
be
wondred
at
,
that
men
are
so
little
moued
thereby
;
but
for
all
his
threats
,
go
forward
in
their
bad
course
,
till
the
euill
threatened
doe
come
vpon
them
,
and
cause
them
to
crie
out
;
euen
as
Gods
seruants
also
doe
smart
,
when
his
promises
being
certaine
,
are
for
all
that
,
not
beleeued
of
them
:
But
this
matter
is
oft
occasioned
.
And
this
bee
said
of
the
peoples
sinne
,
and
of
their
punishment
.
It
followeth
now
in
the
text
.
VERS.
16.
Notwithstanding
the
Lord
raised
vp
Iudges
,
which
deliuered
them
out
of
the
hands
of
their
oppressors
.
17
But
yet
they
would
not
obey
their
Iudges
;
for
they
went
a whoring
after
other
gods
and
worshipped
them
,
and
turned
quickly
out
of
the
way
wherein
their
fathers
walked
,
obeying
the
Commandements
of
the
Lord
,
they
did
not
so
.
18.
And
when
the
Lord
had
raised
them
vp
Iudges
,
the
Lord
was
with
the
Iudges
,
and
deliuered
them
out
of
the
hand
of
their
enemies
,
all
the
daies
of
the
Iudge
:
for
the
Lord
had
compassion
of
their
gronings
,
because
of
them
that
oppressed
them
and
tormented
them
.
NOw
follow
the
other
things
which
I
mentioned
before
in
the
sixth
The
sense
.
verse
in
laying
out
the
points
of
this
second
part
of
the
chapter
,
and
that
is
,
how
the
Lord
raised
them
vp
deliuerers
in
their
oppressions
when
they
cried
vnto
him
,
who
were
called
Iudges
.
This
cannot
bee
vnderstood
of
any
one
time
,
seeing
he
sent
not
many
Iudges
at
once
among
them
,
in
any
time
of
their
affliction
.
Therefore
hee
sheweth
heere
to
the
end
of
the
chapter
,
what
was
the
condition
of
the
people
of
Israel
,
and
the
changes
and
diuerse
courses
that
they
were
,
in
the
time
of
the
Iudges
.
In
few
words
it
was
thus
:
when
they
cried
to
the
Lord
in
their
oppressions
,
he
pitied
their
grones
,
and
raised
them
vp
Iudges
,
which
were
deliuerers
of
them
,
as
I
said
,
and
he
was
with
them
to
blesse
them
,
and
yet
they
turned
away
from
him
againe
for
all
that
,
and
so
he
was
prouoked
to
go
against
them
afresh
as
is
set
downe
in
the
latter
end
of
this
chapter
,
&
in
some
of
the
verses
that
follow
.
And
first
,
in
that
it
is
said
in
the
eighteenth
verse
(
for
these
three
verses
are
Vers
18.
to
bee
ioyned
and
read
together
)
that
they
groned
to
the
Lord
vnder
their
oppressions
,
who
saw
nothing
amiffe
in
themselues
before
;
it
must
teach
vs
,
Doct.
that
calamities
will
search
and
stirre
vs
vp
to
griefe
,
and
to
make
our
mone
Note
.
to
God
for
very
anguish
of
heart
,
how
carelesse
and
iollie
soeuer
wee
haue
been
before
,
when
wee
boldly
prouoked
him
,
and
when
wee
haue
been
so
carelesse
and
headstrong
,
as
that
nothing
could
serue
to
plucke
downe
our
stomackes
,
yet
sore
troubles
haue
broken
our
hearts
,
as
if
we
neuer
had
been
otherwise
.
Therefore
when
his
word
will
not
preuaile
,
the
Lord
is
faine
euen
to
maister
men
by
strong
hand
,
that
at
least
hee
may
tame
them
by
violence
,
if
he
cannot
bow
them
to
repentance
:
euen
as
men
handle
horses
and
such
beasts
as
they
cannot
rule
;
they
cast
them
,
and
keepe
them
vnder
by
binding
them
,
that
so
they
may
worke
their
pleasure
on
them
.
The
wilde
Asse
must
be
taken
in
her
moneths
,
when
she
cannot
resist
:
and
this
course
Iob
33.
15.
the
Lordis
driuen
to
take
with
vs
,
to
wit
,
to
make
our
hearts
to
smart
,
and
to
loade
them
with
sorrowes
,
or
else
there
would
bee
no
rule
with
vs
:
thus
I
say
he
is
faine
to
take
vs
downe
.
According
to
that
which
is
said
in
the
Psal.
When
he
smote
them
,
they
sought
him
,
yea
they
sought
him
early
:
Pharaoh
himselfe
Psal.
78.
34.
when
he
felt
the
smart
of
the
plagues
of
Egypt
,
sought
for
Moses
to
pray
for
him
to
the
Lord
.
Long
it
is
before
men
are
fitted
and
framed
to
heare
the
Lord
speake
vnto
them
:
but
being
bitten
with
sorrow
,
they
are
glad
to
See
Hos.
6.
1.
compared
with
cap.
5.
13.
14.
cling
to
him
.
But
alas
what
commeth
of
the
most
of
these
his
corrections
and
sharp
dealings
with
such
?
Nay
,
for
that
I
can
say
no
more
but
this
,
that
the
most
of
them
doe
but
bow
for
the
time
,
as
a
bulrush
with
the
winde
,
their
goodnesse
being
as
the
morning
dew
,
and
so
it
goeth
away
,
and
they
cry
out
onely
while
the
rod
is
held
ouer
them
,
and
afterward
they
returne
againe
to
their
old
byas
.
And
so
did
these
heere
,
and
so
doe
many
seeke
the
Lord
for
a
time
,
and
yet
turne
aside
againe
as
a
broken
bow
.
But
if
such
as
be
thus
cast
downe
(
as
these
were
)
when
God
afflicteth
them
,
so
that
one
would
think
they
would
neuer
lift
vp
their
bristles
against
him
any
more
;
if
these
I
say
doe
yet
waxe
bold
,
and
kicke
vp
their
heele
against
him
,
what
shall
we
thinke
of
them
who
relent
not
at
all
for
their
euill
doings
,
no
nor
for
Gods
heauie
hand
vpon
them
,
but
harden
their
harts
,
as
the
dog
which
biteth
the
staffe
that
beateth
them
?
What
then
,
yee
will
aske
is
to
bee
done
;
if
groning
vnder
mens
burthens
of
sinne
and
punishment
haue
no
good
effect
?
All
the
remedy
heere
is
this
,
that
men
in
such
cases
finding
out
their
sins
,
doe
also
seriously
consider
of
the
foulenesse
of
them
,
and
the
woe
that
they
bring
with
them
,
and
so
tread
them
also
vnder
their
feet
,
and
beleeue
better
things
to
bee
comming
from
God
toward
them
,
euen
mercy
and
forgiuenesse
,
which
onely
are
able
to
crush
their
sinnes
in
peeces
afterwards
,
as
well
as
to
make
them
kindly
and
truly
acknowledged
and
cried
out
of
,
while
the
smart
taketh
hold
of
them
.
This
be
noted
of
their
groning
.
Now
behold
what
the
Lord
did
when
they
did
thus
complaine
and
cry
Vers.
16.
18.
out
;
he
had
compassion
on
them
,
and
raised
them
vp
Iudges
,
that
should
deliuer
them
out
of
the
hands
of
their
oppressors
and
spoilers
,
and
he
did
so
,
and
was
with
them
;
and
it
repented
him
that
he
had
so
suffered
them
to
be
oppressed
.
He
doth
oft
as
he
did
to
Ahab
,
pitty
sinners
,
when
they
smarting
for
their
faults
cry
out
of
them
:
but
he
doth
not
receiue
them
to
mercy
,
except
they
truly
forsake
them
;
which
I
say
for
our
instruction
,
that
wee
may
know
that
the
Lord
is
easily
to
be
entreated
of
vs
,
waiting
indeed
our
repentance
.
And
when
we
do
but
giue
signes
of
disliking
our
sinnes
for
the
time
,
Note
.
he
stayeth
his
heauie
hand
from
pursuing
vs
:
what
would
hee
doe
,
thinke
we
,
if
we
came
home
to
him
with
all
our
hearts
?
But
so
we
must
know
on
the
other
side
,
that
hee
in
so
dealing
with
vs
,
heapeth
hot
coles
vpon
our
Note
.
heads
,
add
maketh
vs
vnexcuseable
,
when
wee
hauing
such
faire
encouragement
at
his
hands
,
shall
yet
keepe
a
loofe
from
him
,
and
shew
vnfaithfulnes
,
when
we
haue
made
couenants
with
him
of
amendment
.
But
heere
commeth
in
their
misery
,
as
in
this
verse
is
to
bee
seene
,
that
Vers.
17.
when
he
did
all
this
to
them
that
heere
is
set
downe
,
yet
for
all
his
pitying
them
,
and
shewing
so
great
kindnesse
toward
them
,
yet
their
Iudges
,
who
called
them
from
Idolatry
,
were
not
heard
nor
regarded
of
them
.
They
considered
not
what
a
benefit
it
was
to
enioy
such
,
although
they
cried
in
the
anguish
of
heart
for
helpe
in
trouble
.
Now
in
that
this
was
a
common
thing
with
them
after
their
deliuerances
,
thus
vnthankfully
to
deale
with
the
Lord
,
in
not
obeying
their
Iudges
;
for
so
they
are
charged
heere
to
haue
done
:
and
in
the
chapters
following
is
to
be
seene
that
they
did
so
:
by
this
briefly
let
vs
learne
,
that
men
are
rarely
the
better
for
their
deliuerances
out
of
their
troubles
,
howsoeuer
they
crie
to
God
in
the
middest
of
them
.
Whereas
a
man
would
thinke
it
should
be
the
thing
most
regarded
of
them
,
and
they
should
be
oft
in
considering
both
how
irkesome
and
vncomfortable
it
was
to
them
,
when
they
lay
in
affliction
;
as
in
paine
of
body
,
by
sicknesse
or
disease
,
or
in
pursuit
by
enemies
,
or
in
any
other
distresse
:
also
what
a
gracious
liberty
it
was
,
and
what
ease
to
them
,
when
they
were
deliuered
yea
and
with
all
this
they
should
yeeld
rare
thankesgiuing
to
God
for
the
same
;
especially
seeing
it
is
the
end
of
all
deliuerance
,
euen
the
greatest
,
and
withall
this
,
that
we
may
serue
the
Lord
euer
after
without
feare
.
Luk.
1.
74.
Againe
,
another
thing
is
not
to
bee
omitted
in
this
verse
,
that
in
stead
of
hearkening
to
,
and
obeying
God
and
their
Iudges
,
they
fell
againe
directly
to
Idolatry
,
and
so
forsooke
the
God
of
their
fathers
;
and
most
brutishly
bowed
themselues
to
their
Idols
which
were
but
blocks
,
and
could
doe
nothing
for
them
.
A
deceiueable
pleasure
they
tooke
therein
(
as
mans
nature
is
very
prone
to
serue
God
after
a
grosse
and
false
manner
)
yea
and
the
holy
story
sheweth
,
that
they
did
quickly
fall
to
this
,
and
turne
out
of
the
way
;
to
teach
vs
how
soone
a
well
ordered
course
,
and
good
things
are
forgotten
and
laid
aside
.
This
as
it
may
bee
obserued
,
in
this
people
,
that
they
soone
waxed
wearie
of
their
good
beginnings
;
so
also
it
is
apparant
in
others
that
come
after
them
;
who
though
they
haue
good
example
before
their
eyes
,
to
goe
before
them
therein
,
yet
they
are
soone
carried
another
way
;
especially
when
the
chiefe
persons
are
gone
,
who
delighted
in
well
doing
.
And
yet
further
to
lay
out
their
sinne
,
it
is
set
forth
by
an
apt
and
fit
similitude
of
fornication
,
euen
as
holinesse
to
God
is
in
the
Scripture
oft
times
compared
to
chastnesse
in
marriage
.
For
as
the
whoremonger
is
drunken
and
besotted
with
his
lewd
companions
,
so
that
he
can
regard
no
counsell
,
neither
can
see
it
to
be
his
discredit
,
to
be
linked
in
with
such
an
one
:
neither
is
moued
with
the
wasting
of
his
goods
which
is
caused
thereby
:
euen
so
the
spirituall
whoremonger
,
which
is
the
Idolater
,
is
as
blind
as
his
Idoll
,
and
cannot
bee
disswaded
from
it
;
but
an
Image
and
Crucifix
ouerswayeth
him
,
when
the
worshipping
of
God
in
spirit
and
truth
is
tedious
,
and
vtterly
vnsauoury
to
him
.
The
reason
of
all
this
which
I
haue
said
of
him
,
and
of
all
such
at
this
day
,
who
aggrauate
their
sin
in
the
like
manner
,
is
this
;
that
men
regard
nothing
but
their
ease
&
vain
pleasure
,
&
haue
no
consciences
to
performe
their
promises
&
vowes
made
to
God
in
the
time
of
their
affliction
.
Againe
,
they
being
either
void
of
faith
vtterly
;
or
hauing
receiued
some
small
measure
of
it
,
and
being
slow
&
negligent
Note
.
in
the
meanes
vsing
daily
and
duly
,
whereby
it
should
be
confirmed
;
they
hauing
also
others
to
ioyne
&
keepe
company
with
them
in
doing
as
they
do
,
it
easily
commeth
to
passe
,
that
they
so
soone
decline
,
and
their
promise
which
they
made
to
God
of
repentance
,
doth
vanish
like
the
sparkles
.
THE
SIXTEENTH
SERMON
VPON
THE
SECOND
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
19.
20.
21.
VERS.
19.
Yet
when
the
Iudge
was
dead
,
they
returned
and
did
worse
then
their
fathers
,
in
following
other
gods
to
serue
them
,
and
worship
them
;
they
ceased
not
from
their
owne
inuentions
,
nor
from
their
rebellious
way
.
20.
Wherefore
the
wrath
of
the
Lord
was
kindled
against
Israel
,
and
he
said
,
because
this
people
hath
transgressed
my
couenant
,
which
I
commanded
their
fathers
.
and
hath
not
obeyed
my
voice
;
21.
Therfore
will
I
no
more
cast
out
before
them
any
of
the
nations
which
Ioshua
left
when
he
died
.
22.
That
through
them
I
may
proue
Israel
,
whether
they
will
keepe
the
way
of
the
Lord
to
walke
therein
,
as
their
fathers
kept
it
,
or
not
.
23.
So
the
Lord
left
those
nations
,
and
droue
them
not
out
immediately
,
neither
deliuered
them
into
the
hand
of
Ioshua
.
NOw
followeth
the
last
branch
of
this
second
part
of
Vers.
19.
the
chapter
;
that
is
to
say
,
that
when
the
Iudge
died
,
the
people
did
worse
then
their
fathers
,
(
as
is
set
downe
in
this
verse
,
)
whereupon
the
wrath
of
God
was
kindled
against
them
,
as
appeareth
in
the
twentieth
verse
,
and
then
the
fruit
of
it
,
namely
,
Gods
punishing
of
them
is
set
downe
in
verse
21.
and
the
end
why
he
did
so
,
in
the
22.
that
was
,
to
proue
them
,
and
therefore
it
is
said
in
the
last
verse
,
that
God
left
the
enemies
in
the
land
still
in
Ioshuas
time
,
and
did
not
cast
them
out
.
Now
of
these
as
they
lie
in
order
.
That
it
should
bee
thus
with
this
people
as
in
this
verse
it
is
said
,
it
is
no
The
cleering
of
the
text
.
lesse
lamentable
then
wonderfull
.
For
when
God
had
pitied
them
,
(
they
groning
to
him
)
and
sent
them
Iudges
,
who
should
deliuer
them
out
of
their
oppressions
,
and
they
likewise
did
deliuer
them
indeed
:
after
that
blessing
,
who
would
not
haue
said
that
they
would
haue
proued
a
rare
people
in
thankes
and
obedience
vnto
God
?
Now
therefore
,
in
that
they
turned
another
way
when
the
Iudge
was
dead
,
who
was
sent
to
deliuer
them
,
and
kept
not
their
couenant
which
they
had
made
with
God
,
but
rebelled
against
him
,
what
trercherie
was
this
?
And
to
that
end
is
their
sinne
aggrauated
in
this
verse
,
to
wit
,
that
they
did
worse
then
their
fathers
,
but
following
their
owne
inuentions
and
euill
waies
.
By
all
which
it
is
to
be
gathered
,
Doct.
vers.
19.
what
light-headednesse
and
inconstancy
is
in
men
,
who
haue
sometime
made
earnest
profession
of
amendment
;
also
what
lewdnesse
accompanieth
the
same
,
to
set
it
on
worke
.
Heereupon
it
is
,
that
all
good
exercises
of
prayer
,
and
purposes
of
good
life
are
soone
forgotten
,
and
worne
out
of
memory
with
many
.
A
simple
minded
man
would
thinke
,
that
where
there
hath
been
so
much
knowledge
in
people
,
and
shew
of
good
conscience
going
with
it
,
as
that
they
both
doe
cause
confession
of
sinne
,
and
accusation
of
themselues
,
with
breaking
forth
into
solemne
protestation
and
couenan●●
of
turning
to
God
with
all
their
heart
;
he
would
thinke
(
I
say
)
that
if
after
ten
or
twelue
yeeres
absence
from
them
,
he
should
returne
againe
;
that
hee
should
finde
rare
profiting
in
the
Christian
trade
;
at
least
much
forwardnes
in
knowledge
and
in
all
good
duties
,
and
they
so
setled
therein
,
that
they
could
not
be
remoued
any
more
from
them
.
But
as
people
much
to
bee
lamented
!
they
who
might
looke
for
such
a
thing
,
shall
be
like
rather
to
finde
it
farre
otherwise
,
and
much
worse
,
as
wee
see
heere
it
was
with
these
.
And
in
stead
of
growing
in
knowledge
and
grace
,
at
least
of
setlednesse
and
stedfastnesse
in
their
good
beginnings
,
they
shall
be
found
reuolters
from
the
same
rather
;
as
it
goeth
with
men
now
adaies
,
and
to
haue
deuised
with
themselues
,
or
consulted
with
others
about
new
waies
and
courses
of
life
,
cleane
contrary
.
Some
to
fall
in
with
Papist
and
sectaries
,
other
to
bee
drawne
to
whoredome
and
vncleannesse
;
and
the
greatest
part
into
depth
of
worldlinesse
,
sutes
,
vncharitable
contentions
,
and
the
like
:
which
though
it
be
fearefull
to
heare
of
,
yet
it
is
common
,
and
easie
to
be
found
,
euen
while
good
exercises
of
preaching
and
some
good
neighbourhood
continue
,
and
bee
enioyed
of
them
:
and
therefore
how
much
more
shall
this
be
found
where
such
good
meanes
are
wanting
?
Oh
if
goodnesse
preuaile
not
with
them
,
and
haue
not
the
vpper
hand
,
yea
if
it
be
not
loued
aboue
all
other
things
,
and
in
price
aboue
them
,
and
diligence
vsed
daily
in
the
practise
of
good
duties
,
all
shewes
of
the
best
beginnings
will
soone
turne
to
the
contrary
.
And
good
reason
it
is
,
that
where
men
professe
godlinesse
,
which
is
the
greatest
riches
,
and
hath
the
promises
of
this
life
1.
Tim.
6.
6.
&
4.
8.
and
of
the
life
to
come
,
good
reason
(
I
say
)
that
there
they
should
not
be
ashamed
,
to
seeke
by
all
meanes
to
aduance
and
honour
it
,
to
the
end
that
all
may
know
the
worthinesse
and
price
of
it
;
and
that
it
is
not
without
reward
euen
in
this
world
.
Which
while
few
regard
to
doe
,
they
are
worthily
put
to
reproch
and
shame
.
But
heere
,
beside
that
which
hath
been
said
(
a
good
occasion
being
offered
Doct.
Out
of
all
these
verses
together
.
out
of
all
these
verses
together
)
wee
may
gather
a
good
direction
for
a
great
part
of
our
life
,
and
that
as
well
before
affliction
come
,
as
in
the
time
of
it
,
and
after
deliuerance
out
of
it
.
Before
it
come
,
and
while
God
giueth
vs
1
leaue
to
serue
him
with
cheerefulnesse
(
which
is
a
sweet
portion
in
this
life
)
we
should
greatly
labour
to
keepe
well
,
while
we
are
well
,
and
not
doe
as
this
people
did
here
,
to
wit
,
prouoke
God
to
punish
vs
for
sinning
against
him
as
the
world
doth
,
negligently
or
wittingly
.
Secondly
,
if
we
haue
,
for
al
2
our
heed
taking
,
broken
out
against
conscience
,
(
which
without
good
heed
taking
,
may
full
easily
be
)
we
should
cry
to
God
after
our
fall
,
&
from
vnder
Note
.
our
burthen
,
not
tarrying
till
we
be
driuen
to
it
by
extremity
,
as
these
heere
were
:
and
further
when
we
cry
to
him
,
wee
should
wait
patiently
,
(
and
the
rather
because
we
haue
by
our
sinne
prouoked
him
against
vs
)
till
God
deliuer
vs
.
Thirdly
,
seeing
he
will
most
certainly
helpe
,
being
thus
sought
to
,
let
vs
beleeue
and
be
perswaded
,
that
hee
will
heare
vs
graciously
,
as
wee
see
3
Psal.
50.
15.
heere
he
did
them
,
who
yet
were
great
offenders
,
and
thus
let
vs
strengthen
and
inable
our selues
to
this
patience
with
confidence
.
Fourthly
,
when
wee
4
be
deliuered
,
let
vs
afterward
oft
remember
&
consider
in
what
an
vncomfortable
estate
we
were
before
,
and
how
good
and
gracious
the
Lord
hath
been
to
vs
,
to
bring
vs
out
of
such
aduersity
,
and
with
daily
thankes
cleaue
to
him
yet
more
neerely
then
before
;
and
in
no
wise
prouoke
him
by
renewing
Psal.
89.
31.
our
sinnes
,
as
these
did
heere
,
which
were
monstrous
,
and
to
our
owne
cost
(
be
we
well
assured
)
it
shall
be
.
And
thus
if
we
be
carefull
to
doe
,
it
shall
goe
well
with
vs
,
and
good
daies
shall
we
see
,
as
may
be
looked
for
in
so
bad
5
a
world
;
and
such
as
haue
their
thousands
of
gold
,
shall
not
bee
able
to
buy
and
purchase
with
all
their
abundance
.
Deut.
5.
30.
Note
.
But
to
passe
to
the
next
verse
.
I
hauing
spoken
of
the
reuolt
of
this
people
Vers.
20.
in
the
former
verse
,
(
beside
the
direction
which
by
occasion
I
set
downe
there
,
)
the
holy
story
goeth
on
heere
to
shew
what
the
Lord
did
to
this
people
thus
turning
from
their
good
beginnings
,
after
the
death
of
the
Iudge
;
He
was
sore
displeased
with
them
,
and
his
anger
was
kindled
against
them
.
Here
to
say
the
same
that
I
did
there
of
Gods
anger
,
were
but
a
needlesse
thing
.
That
which
I
note
of
it
heere
,
is
this
;
that
as
before
hath
been
Doct.
seene
,
so
through
the
whole
book
it
appeareth
,
that
it
is
vsuall
with
the
Lord
to
doe
thus
;
namely
,
when
men
sinne
,
to
be
angry
;
that
is
,
to
do
as
men
will
,
when
they
be
angry
:
for
otherwise
wee
haue
heard
that
neither
anger
,
repenting
,
nor
any
such
affection
,
or
change
is
in
the
Lord
.
And
is
it
not
meet
that
God
should
thus
deale
with
vs
thinke
we
,
when
we
are
so
ready
by
euery
occasion
to
prouoke
him
?
For
if
this
held
vs
not
in
awe
,
we
should
,
euen
we
who
are
his
owne
oft
times
breake
out
as
the
common
sort
do
(
the
flesh
being
wearie
of
penting
in
)
whereas
the
loue
of
God
(
I
grant
)
should
bee
sufficient
to
constraine
vs
to
our
duties
.
And
what
a
thing
were
it
,
that
God
2.
Cor.
5.
14.
should
alwaies
bee
angry
with
a
man
?
doubtlesse
if
any
one
could
bee
perswaded
that
he
were
so
affected
to
him
,
not
onely
his
whole
life
should
bee
in
daily
and
deadly
vnquietnesse
;
but
he
should
also
be
ouerwhelmed
with
the
thought
of
it
,
and
driuen
to
desperation
.
And
yet
we
may
know
by
that
which
hath
been
said
,
that
God
hath
iust
cause
to
doe
no
lesse
,
but
to
let
his
anger
burne
as
fire
against
such
as
prouoke
him
.
But
indeed
hee
oft
deferres
the
declaration
of
his
wrath
,
giuing
men
time
and
liberty
thereby
to
repent
,
and
doth
not
once
shew
it
many
times
,
when
hee
is
often
prouoked
.
Hereof
it
is
,
that
when
God
being
iustly
displeased
,
and
yet
men
doe
not
in
in
the
meane
while
repent
and
turne
to
him
,
humbly
seeking
mercy
;
that
hee
doth
afterward
declare
by
his
manifold
or
sorereuenges
,
that
hee
was
long
before
prouoked
to
anger
,
and
iustly
offended
with
them
.
But
this
is
wisely
to
bee
marked
of
vs
,
that
though
his
owne
people
sinne
,
(
as
there
is
none
that
sinneth
not
)
to
wit
,
by
ouersight
,
infirmity
,
vnauoidable
ignorance
,
1.
King
.
8.
46.
Note
.
Psal.
130.
3.
and
such
like
;
whereas
hee
doth
not
by
and
by
,
suffer
his
anger
to
breake
forth
,
the
reason
is
this
:
he
hath
said
himselfe
,
that
he
wil
not
looke
straightly
what
is
done
amisse
of
them
:
and
beside
,
when
they
see
that
they
haue
fallen
so
,
they
rise
againe
,
and
this
they
do
daily
and
ordinarily
returning
to
him
againe
,
&
cast
themselues
down
in
true
humiliation
before
him
,
in
the
meditation
&
application
of
the
work
of
their
redeemer
Christ
,
and
so
the
Lord
is
pacified
with
them
againe
.
Therefore
such
as
are
wise
,
will
bee
most
carefull
to
keepe
away
occasions
of
Gods
displeasure
;
seeing
the
Lords
anger
is
a
consuming
fire
,
and
while
that
is
prouided
against
,
men
may
possesse
Heb.
12.
29.
their
soules
with
peace
,
and
may
goe
out
and
in
with
him
daily
,
with
good
liking
and
comfort
,
thus
much
of
Gods
being
angry
againe
,
now
of
the
punishment
that
followed
vpon
it
.
God
being
thus
displeased
with
them
,
seeing
they
had
so
shamefully
Vers.
21.
transgressed
and
broken
the
couenant
that
he
made
with
their
fathers
;
therefore
hee
will
no
more
(
hee
said
)
cast
out
any
of
the
nations
that
Ioshua
left
behinde
.
For
although
Israel
was
oft
deliuered
out
of
the
hands
of
sundry
of
them
by
their
Iudges
;
by
whom
also
many
of
them
were
slaine
,
yet
they
were
not
vtterly
rooted
out
,
but
their
posterity
sprung
vp
againe
afterward
,
and
multiplied
in
the
land
,
to
the
great
disquieting
,
vexing
and
annoying
of
his
people
.
This
I
say
was
the
punishment
:
And
how
sore
it
was
,
may
bee
thought
by
this
,
that
these
nations
were
left
among
them
to
their
destruction
;
as
in
verse
3.
we
haue
seene
,
where
wee
heard
the
same
punishment
threatened
by
the
Angell
to
them
at
Bochim
.
But
then
they
repented
,
and
there
is
no
doubt
,
but
God
accepted
it
,
as
hee
promised
.
But
this
was
more
grieuous
,
that
afterwards
their
posterity
did
worse
then
they
.
For
they
there
were
reproued
,
and
threatened
,
for
making
couenants
with
the
Canaanites
:
these
for
falling
flatly
to
Idolatry
with
them
.
Heere
,
besides
that
wee
may
see
that
for
the
most
part
,
men
waxe
worse
and
worse
,
and
the
good
decline
,
and
the
bad
decay
and
wanze
away
in
their
sinnes
,
as
may
bee
seene
by
the
example
of
these
compared
with
that
we
reade
in
the
second
verse
;
wee
may
further
learne
againe
,
as
in
verse
3.
we
heard
,
that
God
will
be
discharged
of
his
couenant
towards
men
,
in
and
concerning
the
outward
benefits
of
this
life
,
if
they
stand
not
to
their
couenants
which
they
haue
made
with
him
.
And
if
they
bee
his
owne
people
,
hee
will
punish
their
offences
with
the
Psal.
89.
31.
rod
,
and
their
iniquitie
with
strokes
;
though
hee
take
not
his
mercy
vtterly
from
them
:
and
if
they
be
other
,
he
will
much
more
leaue
them
helpelesse
,
and
to
shift
for
themselues
,
so
as
they
fal
into
depth
of
euill
,
who
might
haue
thriued
and
prospered
through
his
blessings
.
Yea
and
they
might
haue
bin
in
good
hope
to
haue
embraced
his
couenant
of
grace
and
mercy
also
:
as
many
are
brought
by
Gods
temporary
benefits
to
seeke
after
spirituall
,
so
might
these
haue
done
also
.
Therefore
,
little
doe
men
know
,
what
vexation
they
they
bring
vpon
themselues
,
when
they
waxe
carelesse
in
their
couenants
keeping
which
they
haue
entred
into
with
God
;
(
as
the
leauing
of
some
grosse
sinne
,
or
the
forsaking
of
ill
company
,
worldlinesse
,
or
such
like
offences
;
)
and
so
forgetting
themselues
,
fall
to
them
againe
afterward
.
They
shall
surely
runne
on
from
euill
to
worse
that
deale
so
with
God
,
and
from
smaller
punishments
to
greater
iudgements
,
so
little
cause
they
shall
haue
to
reioyce
,
for
glory
of
their
winnings
thereby
.
So
that
beside
other
manifold
punishments
which
cannot
bee
reckoned
vp
,
they
that
breake
couenant
with
the
Lord
,
shall
alwaies
haue
some
speciall
eye
sores
left
to
vexe
them
,
as
these
nations
were
to
Israel
.
And
as
this
worthily
layeth
forth
the
forementioned
punishment
,
in
vers.
15.
that
the
hand
of
the
Lord
was
sore
vpon
this
people
of
his
;
euen
so
wee
shall
finde
it
who
are
vnfaithfull
to
him
in
our
couenants
,
as
that
either
stubborne
and
disobedient
children
(
none
of
the
least
plagues
)
shall
rise
vp
to
make
our
liues
wearisome
to
vs
,
which
(
as
Salomon
saith
)
shall
be
as
corruption
to
our
bones
,
and
Prou.
that
many
waies
;
as
in
wasting
our
goods
riotously
,
and
with
harlots
,
and
vnthriftinesse
,
or
by
imbracing
popery
,
and
otherwise
by
waxing
prophane
.
Or
we
shall
be
crossed
by
vnkinde
,
spitefull
and
vnquiet
neighbours
;
who
with
sutes
,
brawlings
,
and
sundry
disagreements
,
shall
make
our
best
pleasures
to
be
turned
into
bitternesse
and
wormewood
:
or
we
shall
be
plagued
with
seruants
,
who
shall
consume
vs
,
and
bring
reproch
and
vexation
vnto
Note
.
vs
,
by
defiling
our
houses
,
or
working
vs
some
other
annoiance
:
so
likewise
with
vnfaithfull
and
scandalous
Ministers
,
sutes
,
or
controuersies
,
so
that
by
one
or
other
of
these
,
or
such
like
,
wee
shall
haue
no
comfort
in
any
thing
;
beside
the
many
diseases
,
as
collicke
,
stone
,
burning
agues
,
consumption
;
for
which
wee
shall
bee
constrained
to
cry
out
,
and
say
,
wee
haue
no
pleasure
in
our
liues
.
And
yet
a
greater
punishment
then
all
these
,
wee
shall
not
know
,
when
these
plagues
be
vpon
vs
,
that
they
are
for
our
vnfaithfulnesse
in
our
couenant
,
(
though
more
or
lesse
,
it
is
the
case
of
the
most
that
professe
the
Gospell
,
thus
to
forget
our selues
)
which
thing
yet
(
in
great
griefe
I
vtter
it
)
is
to
be
seene
in
many
,
that
when
Gods
hand
is
sore
against
them
,
yet
they
know
not
why
it
is
so
,
namely
for
their
sinnes
,
to
the
end
they
might
amend
.
In
this
verse
the
end
is
set
downe
,
why
God
would
not
cast
out
the
Canaanites
:
Vers.
22.
&
23.
to
wit
,
to
proue
them
whether
they
would
keepe
the
way
of
the
Lord
;
(
and
therefore
it
is
said
in
the
next
verse
,
that
he
left
,
and
did
not
deliuer
them
into
the
hands
of
Ioshua
:
and
if
they
did
obey
the
Lord
in
fighting
against
them
,
and
making
no
leagues
with
them
,
but
follow
and
do
as
their
good
forefathers
had
done
,
then
they
might
reape
the
fruit
therof
,
I
meane
,
the
Lords
promise
;
to
wit
,
that
he
would
be
with
them
to
assist
them
,
to
enioy
the
land
to
their
hearts
desire
:
If
they
should
do
otherwise
;
then
they
should
declare
thereby
that
their
strength
was
neuer
great
,
if
they
fainted
being
tried
;
and
beside
,
they
must
beare
the
burthen
that
should
light
on
Prou.
24.
10.
them
.
And
by
this
we
may
learne
,
that
God
hath
this
end
in
afflicting
his
,
that
they
may
haue
exercise
of
his
graces
in
them
;
as
patience
,
faith
,
hope
,
and
Doct.
vers.
22.
such
like
,
that
being
found
furnished
therwith
,
they
might
giue
God
praise
,
and
they
themselues
might
reioyce
:
and
that
they
might
be
humbled
,
if
the
contrary
should
be
.
And
this
we
ought
to
be
resolued
of
in
all
our
troubles
,
euen
when
we
cannot
finde
out
in
our selues
any
particular
sin
,
for
which
the
Lord
afflicteth
vs
.
So
that
wee
bee
farre
wide
,
and
offer
our selues
great
Note
.
iniurie
,
when
we
doe
not
resolue
of
this
,
that
in
Gods
afflicting
vs
,
he
tryeth
vs
,
that
so
we
may
behaue
our selues
accordingly
.
The
same
may
bee
said
,
if
heresies
spring
vp
among
vs
,
that
God
tryeth
vs
what
we
will
doe
:
as
Saint
Paul
saith
,
There
must
bee
heresies
euen
among
you
,
that
they
who
are
approued
,
1.
Cor.
11.
19.
that
is
,
of
sound
religion
and
godlinesse
,
through
long
experience
,
may
bee
Reuel.
13.
10.
knowne
.
It
should
teach
vs
,
seeing
God
doth
so
,
alwaies
to
haue
our
hearts
carefully
set
vpon
it
,
and
to
tell
it
oft
to
our selues
,
that
whatsoeuer
bayts
of
sinne
are
set
before
vs
(
as
a
cup
of
pleasant
wine
well
coloured
,
yet
mixed
with
poyson
)
wee
should
not
meddle
with
,
nor
reach
out
our
hand
Note
.
thereto
,
and
how
bold
and
busie
soeuer
we
behold
other
to
bee
in
snatching
greedily
at
them
,
and
to
deuoure
them
;
yet
we
may
not
bee
enticed
with
them
,
nor
looke
on
them
;
for
why
?
God
doth
trie
vs
thereby
what
strength
of
grace
is
in
vs
,
to
resist
and
turne
from
them
;
and
as
for
them
that
doe
most
readily
embrace
them
,
they
shall
soone
vomit
vp
their
sweet
morsels
with
bitternesse
.
Now
to
adde
this
last
verse
with
the
former
22.
whereas
it
is
said
,
that
Vers.
23.
God
did
not
deliuer
all
the
nations
into
the
hands
of
Ioshua
,
as
he
did
some
,
and
could
as
well
haue
brought
vnder
all
the
rest
;
it
further
teacheth
vs
,
to
haue
an
eye
to
Gods
workes
,
what
things
he
doth
,
and
to
resolue
our selues
,
that
he
seeth
alwaies
good
reason
thereof
:
and
follow
we
his
direction
,
and
he
will
leade
vs
to
see
as
much
.
It
is
a
good
grace
in
vs
,
if
we
can
iustifie
him
in
all
that
he
doth
,
and
to
say
with
the
people
in
the
Gospell
,
he
hath
done
all
things
well
.
And
yet
it
is
so
,
whether
we
affirme
it
or
no.
But
seeing
wee
are
grauelled
and
amazed
at
many
of
his
workes
,
not
seeing
any
reason
in
them
,
but
we
are
rather
ready
to
reason
against
them
,
and
rebell
;
[
as
when
he
crosseth
vs
in
our
attempts
and
doings
,
and
that
not
once
,
but
often
,
nor
in
one
thing
,
but
in
many
,
and
that
apparantly
,
and
more
then
in
ordinary
manner
,
about
our
goods
and
bargaines
,
health
,
and
the
like
]
heere
therefore
I
say
,
humbly
to
submit
our selues
to
that
which
he
doth
,
though
it
bee
no
other
then
we
pray
daily
to
doe
[
thy
will
bee
done
of
vs
]
oh
it
is
a
thing
well
beseeming
vs
,
and
yet
but
our
duty
.
And
thus
wee
should
say
;
(
if
that
goe
not
with
our
liking
which
God
doth
)
hee
could
haue
done
otherwise
,
as
heere
hee
could
haue
cast
out
the
Canaanites
in
Ioshuas
daies
:
but
as
hee
left
them
to
try
the
people
;
so
he
aduisedly
letteth
things
alone
to
proue
vs
how
wise
,
confident
,
and
obedient
we
will
bee
therein
.
Hee
could
giue
learning
without
study
,
and
deliuerance
out
of
trouble
by
and
by
,
or
withhold
it
altogether
,
that
it
should
not
take
hold
of
vs
,
but
he
doth
not
,
neither
seeth
it
best
so
to
do
,
to
the
end
we
may
frame
our selues
to
his
good
pleasure
,
and
in
euery
part
of
our
life
bee
subiect
to
him
.
And
this
bee
said
of
the
second
part
of
the
chapter
,
and
of
all
the
branches
drawne
out
of
the
same
,
and
so
of
the
whole
chapter
.
It
followeth
in
the
next
.
THE
SEVENTEENTH
SERMON
ON
THE
THIRD
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
1.
These
now
are
the
nations
which
the
Lord
left
,
that
hee
might
proue
Israel
by
them
,
euen
as
many
of
Israel
as
had
not
knowne
all
the
warres
of
Canaan
.
2.
Onely
to
make
the
generations
of
the
children
of
Israel
,
to
know
,
and
to
teach
them
warre
,
which
doubtlesse
their
predecessors
knew
not
.
3.
Fiue
Princes
of
the
Philistines
,
and
all
the
Canaanites
,
and
the
Zidonians
,
and
the
Hiuites
that
dwelt
in
mount
Lebanon
,
from
mount
Baal-hermon
vntill
one
come
to
Hamath
.
4.
And
these
remained
to
proue
Israel
by
them
,
to
wit
,
whether
they
would
obey
the
Commandements
of
the
Lord
,
which
he
commanded
their
fathers
by
the
hand
of
Moses
.
5.
And
the
children
of
Israel
dwelt
among
the
Canaanites
,
the
Hittites
,
and
the
Amorites
,
and
the
Perizzites
,
and
the
Heuites
,
and
the
Iebusites
.
6.
And
they
tooke
their
daughters
to
be
their
wiues
,
and
gaue
their
daughters
to
their
sons
,
and
serued
their
gods
.
THe
summe
and
parts
in
generall
of
this
Chapter
may
The
summe
of
the
chapter
,
and
parts
2.
be
fitly
set
downe
together
:
for
in
the
first
sixe
verses
is
shewed
,
why
God
left
the
nations
in
the
land
,
and
which
those
nations
were
.
In
the
rest
of
the
Chapter
there
are
three
defections
or
fallings
away
from
God
in
the
people
of
Israel
mentioned
,
and
three
plagues
sent
vpon
them
for
the
same
,
and
a
threefold
deliuerance
by
three
seuerall
Iudges
.
And
thus
the
holy
story
beginneth
to
set
downe
the
state
of
the
people
,
as
was
said
in
the
former
Chapter
.
The
first
part
of
the
Chapter
.
ANd
first
why
these
nations
were
left
still
in
the
land
,
two
reasons
are
set
The
meaning
of
the
foure
first
verses
.
downe
:
one
in
the
first
and
fourth
verse
,
and
that
was
to
proue
them
:
the
other
in
the
first
and
second
verse
,
and
that
was
,
to
make
them
know
warre
;
not
meaning
thereby
to
make
them
skilfull
warriours
,
(
though
necessity
draue
them
to
that
,
when
they
saw
they
must
trust
to
their
skill
)
but
to
let
them
see
what
it
was
to
bee
put
to
their
shifts
,
and
to
fight
with
weapons
,
who
had
neuer
been
wont
to
doe
so
,
neither
their
fathers
,
seeing
the
Lord
had
in
the
former
warres
with
their
enemies
,
extraordinarily
fought
for
them
without
their
owne
labour
and
skill
.
To
come
to
the
first
reason
generally
set
downe
in
the
first
verse
,
and
particularly
Doct.
vers.
1.
and
4.
in
the
fourth
,
I
haue
spoken
of
it
in
the
former
chapter
,
and
the
last
two
verses
:
It
is
heere
repeated
to
beate
it
into
them
deepely
;
and
to
make
them
thoroughly
perswaded
thereof
,
that
they
might
then
,
(
and
so
wee
now
)
bend
all
the
force
of
our
hearts
to
looke
well
about
vs
,
how
we
beare
our
troubles
meekely
and
patiently
,
depending
vpon
God
for
a
good
issue
:
Psal.
37.
3.
Psal.
50.
15.
which
dutie
he
most
certainly
looketh
for
at
our
hands
,
as
throughout
the
Scripture
he
teacheth
and
admonisheth
vs
to
doe
;
and
wee
cannot
but
bee
much
disquieted
by
our
afflictions
,
if
wee
doe
otherwise
,
notwithstanding
that
our
corrupt
nature
doe
carrie
vs
much
to
rebell
against
the
same
.
This
is
that
which
we
haue
to
learne
by
the
repeating
of
those
words
in
this
verse
,
namely
that
it
is
said
,
God
left
the
nations
in
the
land
to
trie
the
people
of
Israel
,
and
to
trie
them
in
this
,
whether
they
would
keepe
his
commandements
or
no.
Moreouer
,
we
must
marke
that
which
is
set
downe
here
in
this
first
verse
:
Doct.
2.
in
vers.
1.
that
the
Lord
is
said
to
haue
held
these
nations
still
in
the
land
,
which
was
to
the
exceeding
sore
vexing
of
his
people
:
to
teach
vs
,
that
the
raizing
,
remaining
,
or
remouing
of
troubles
,
they
are
all
of
the
Lord
,
and
by
his
appointing
;
euen
by
his
will
,
and
of
his
wise
disposing
,
whether
wee
respect
the
whole
Church
,
or
any
part
or
member
of
it
:
and
they
come
not
by
chance
,
or
a
mans
ill
fortune
,
as
the
ignorant
people
speake
,
(
neither
is
there
any
such
thing
)
but
as
the
Lord
himselfe
saith
in
the
Prophet
Amos
,
there
is
no
euill
in
the
city
,
that
is
,
no
trouble
,
but
I
the
Lord
haue
Amos.
3.
●
.
sent
it
.
And
if
it
were
otherwise
,
the
best
people
,
as
the
worst
are
,
should
(
by
their
afflictions
)
be
at
their
wits
end
.
Wee
may
not
therefore
rest
our selues
Note
.
in
the
second
causes
,
neither
vexe
our selues
about
them
(
as
we
doe
too
oft
)
which
is
a
spurning
against
the
Lord
,
but
patiently
beare
them
:
seeing
that
whatsoeuer
the
instrument
bee
,
it
is
certaine
,
the
Lord
is
the
ouer-ruling
cause
,
howsoeuer
it
is
euident
,
that
oft
times
wee
cause
and
bring
them
our selues
:
and
therefore
we
ought
to
bend
our selues
in
all
earnest
manner
,
to
patience
:
and
so
much
the
rather
,
seeing
hee
further
certifieth
vs
,
that
hee
doth
all
for
the
best
to
such
as
feare
him
:
so
that
wee
doe
but
encrease
our
Note
.
sorrow
,
who
by
impatience
encrease
our
sinne
;
and
therefore
prouoke
we
not
him
,
from
whom
all
trouble
commeth
,
and
who
through
his
Almighty
power
can
cast
into
hell
also
,
but
feare
wee
to
doe
euill
in
his
sight
euermore
,
that
wee
may
auoid
both
,
and
ascribe
vnto
him
our
deliuerances
also
,
that
seeing
all
such
deliuerances
are
from
the
Lord
,
hee
may
haue
his
due
praise
from
vs
.
Vers.
1.
2.
The
sense
.
In
the
end
of
this
verse
and
the
second
,
where
it
is
said
,
that
God
left
the
nations
still
in
the
land
,
that
he
might
teach
this
generation
of
Israel
,
warre
,
which
neither
they
,
nor
their
fathers
had
in
times
past
knowne
:
which
is
another
reason
,
why
those
nations
were
not
driuen
out
;
this
is
the
more
cleare
meaning
of
it
.
When
the
Lord
by
trying
them
,
had
found
(
though
he
was
neuer
ignorant
what
they
would
doe
)
and
made
manifest
the
impiety
and
idolatry
of
the
people
of
Israel
to
themselues
:
he
tooke
away
from
them
their
strength
in
war
,
and
withheld
his
aide
from
them
,
which
hee
had
in
times
past
giuen
to
them
,
and
to
their
fathers
in
battell
with
their
enemies
,
so
that
now
when
they
went
to
warre
by
their
owne
power
,
the
Lord
withholding
his
from
them
,
they
knew
what
warre
meant
,
which
before
they
knew
not
,
when
the
Lord
had
fought
for
them
:
for
then
hee
gaue
them
strength
,
and
terrified
their
enemies
and
weakened
them
,
and
gaue
good
successe
to
the
Israelites
,
but
now
he
left
them
to
shift
for
themselues
:
and
therefore
wee
see
what
is
meant
by
this
(
that
they
had
not
knowne
warre
)
when
as
yet
they
had
not
broken
their
couenant
with
God
,
for
he
had
fought
for
them
.
They
knew
not
then
what
it
meant
to
goe
to
warre
,
for
the
Lord
had
fought
for
them
,
but
now
they
did
begin
to
learne
.
And
heere
we
may
see
,
that
when
by
Gods
kindnes
and
many
comforts
Doct.
ver.
1.
and
2.
ministred
by
him
,
we
cannot
be
kept
in
compasse
,
nor
be
brought
to
cleaue
to
him
with
all
our
hearts
,
hee
will
take
another
course
with
vs
to
bring
vs
thereto
:
for
hee
will
acquaint
vs
with
wants
,
trouble
and
sorrow
,
as
hee
did
this
people
heere
,
to
see
if
they
can
bring
vs
thereto
:
and
yet
such
is
his
loue
to
vs
,
if
they
preuaile
with
vs
,
and
worke
kindly
vpon
vs
to
bring
vs
to
repentance
,
he
will
returne
to
vs
againe
graciously
,
and
continue
still
his
former
bounties
toward
vs
.
When
Ioshua
,
and
the
good
generation
in
his
daies
Iosh.
6.
16.
17.
truly
serued
the
Lord
,
they
were
preserued
from
their
enemies
,
and
knew
not
what
war
meant
,
the
Lord
himselfe
fought
for
them
,
while
they
did
little
more
many
times
then
looke
on
.
And
in
our
first
parents
we
may
cleerely
see
this
to
be
exemplified
:
while
they
yet
liued
in
innocency
,
and
were
vpheld
with
the
grace
of
God
,
they
neither
knew
nor
felt
any
euill
:
but
when
they
had
disobeyed
by
eating
of
the
forbidden
fruit
,
they
began
to
know
Gen.
3.
7.
what
good
and
euil
meant
.
In
like
manner
,
children
,
while
in
their
younger
yeeres
they
haue
been
subiect
and
obedient
to
their
parents
,
they
are
tenderly
handled
,
and
haue
all
things
with
ease
prouided
for
them
:
but
when
they
grow
vp
rude
and
stout
,
and
for
that
,
are
put
forth
to
their
shifts
,
they
come
to
know
what
hardnesse
meanes
(
who
before
were
not
acquainted
therewith
)
by
the
rough
handling
of
strangers
.
And
let
it
be
well
thought
of
by
vs
,
for
euen
so
God
dealeth
with
vs
,
if
we
can
by
his
mercies
be
drawne
to
dutie
,
he
is
ready
to
bestow
them
plentifully
Note
.
vpon
vs
,
hee
thinketh
nothing
too
good
for
vs
,
so
as
wee
need
not
know
the
sorrowes
and
vexations
that
are
in
the
world
,
in
comparison
of
that
which
many
thousands
doe
feele
,
and
smart
by
them
.
But
if
we
will
follow
the
common
course
of
others
,
to
be
like
to
them
in
euill
,
we
shall
soone
know
that
it
was
no
meane
benefit
to
be
so
sheltred
by
the
Lord
as
we
were
before
;
and
namely
,
that
shall
be
,
when
wee
begin
to
feele
his
heauie
hand
against
vs
.
And
wee
in
this
towne
,
and
heereabout
haue
seene
,
while
wee
Note
.
haue
made
it
our
chiefe
delight
,
to
follow
the
Lord
,
not
regarding
the
examples
and
multitudes
of
bad
and
irreligious
persons
(
who
dwell
among
vs
)
to
be
withdrawne
by
them
,
we
that
haue
done
so
,
wee
haue
seene
,
I
say
,
Gods
exceeding
goodnesse
toward
vs
(
I
speake
to
his
praise
)
and
desire
I
may
neuer
see
the
contrary
.
And
in
comparison
of
the
world
,
I
meane
,
the
ignorant
and
prophane
sort
,
who
desire
not
to
be
acquainted
with
the
Lord
and
his
waies
,
it
may
truly
bee
said
,
that
wee
haue
seene
many
good
daies
,
when
our
chiefe
care
hath
been
to
liue
vnder
his
gouernment
;
and
when
wee
haue
failed
at
some
time
more
then
at
others
,
and
through
frailty
forgotten
ourselues
,
hee
hath
mercifully
quickened
and
brought
vs
backe
againe
:
so
that
(
for
the
most
part
)
wee
haue
not
knowne
what
the
sorrowes
of
the
world
meane
.
And
our
worst
daies
haue
been
,
when
we
haue
forgot
ourselues
,
and
forsaken
the
good
and
right
way
,
and
walked
or
stepped
aside
into
Note
.
by-waies
,
then
he
hath
taught
vs
(
by
wofull
experience
)
what
sorrowes
and
vexations
meane
.
For
example
:
when
we
haue
in
the
simplicity
of
our
hearts
ioyned
in
the
sweet
doctrine
of
the
Gospell
preached
vnto
vs
,
and
haue
minded
it
chiefly
as
our
best
treasure
;
and
when
wee
haue
as
well
feared
to
offend
the
Lord
in
those
things
which
haue
liked
vs
best
,
prouoking
one
another
to
loue
and
to
good
workes
,
oh
how
hath
hee
made
vs
to
prosper
?
and
when
hath
he
frowned
vpon
vs
,
but
when
we
haue
peruerted
our
waies
.
In
this
verse
the
nations
are
reckoned
whom
the
Lord
would
haue
to
remaine
in
the
land
,
among
whom
his
people
the
Israelites
must
dwell
:
Vers.
8.
5.
reade
them
in
the
text
.
By
this
that
they
must
dwell
with
these
wicked
nations
,
Doct.
wee
are
taught
,
that
it
is
one
of
the
punishments
among
many
other
,
which
our
diuers
kinds
of
sinne
draw
vpon
vs
,
that
euen
because
of
them
we
must
sometime
dwell
with
the
wicked
:
for
though
all
must
haue
to
do
with
them
,
(
or
else
they
must
goe
out
of
the
world
)
yet
this
that
I
now
speak
1.
Cor.
5.
10.
of
,
is
another
matter
.
Dauid
dwelt
among
the
haters
of
peace
out
of
the
holy
Psal.
120.
5.
6.
land
:
as
for
the
Church
of
Pergamus
,
whose
habitation
was
where
Satans
throne
was
;
that
was
Gods
triall
to
them
.
But
the
dwelling
of
Israel
in
Babylon
,
and
their
fathers
before
them
among
the
Egyptians
:
and
the
dwelling
of
these
heere
mentioned
among
the
Philistims
,
Canaanites
,
and
Heuites
:
these
habitations
(
I
say
)
were
Gods
punishments
and
curses
,
euen
the
fruit
of
their
deserts
and
grieuous
sinnes
:
who
vexed
them
many
waies
,
as
if
Hornets
should
haue
stung
them
:
and
because
such
dwellings
are
brought
vpon
men
by
their
owne
prouokings
of
God
,
and
that
sundry
waies
;
therefore
beside
the
smart
that
they
sustaine
by
them
through
outward
troubles
,
they
haue
this
added
thereunto
,
that
they
cannot
meekely
and
quietly
beare
them
,
for
the
wound
that
they
haue
made
in
their
conscience
by
their
knowne
sinnes
,
which
is
most
grieuous
vnto
them
,
seeing
they
must
and
cannot
but
remember
,
that
they
iustly
sustaine
them
.
One
example
of
our
time
I
will
alleage
of
two
persons
,
a
yeoman
and
his
wife
(
I
might
bring
many
)
These
two
dwelling
among
sundry
good
neighbours
and
religions
,
because
they
were
not
like
minded
to
them
,
because
they
distasted
the
Gospell
,
tooke
a
sore
pritch
against
them
,
without
any
iust
cause
giuen
them
,
and
therupon
in
wilfulnes
remoued
their
dwelling
from
them
.
Their
going
away
was
to
enioy
better
neighbours
,
and
to
bring
in
the
world
,
and
the
commodities
thereof
the
faster
.
But
(
to
be
short
)
seeing
yee
will
long
(
no
doubt
)
to
heare
the
end
;
so
it
was
,
that
they
enioyed
not
that
which
they
sought
and
went
for
;
for
their
wealth
wasted
,
and
their
neighbours
,
who
had
neuer
known
what
it
ment
,
neither
had
learned
to
vse
them
neighbourly
,
dealt
roughly
with
them
,
and
sore
vexed
and
wearied
them
:
vpon
this
,
the
Lord
visited
them
both
,
with
great
sicknesse
,
euen
both
of
them
together
.
And
then
they
had
leisure
to
bethinke
themselues
of
the
change
they
had
made
,
and
especially
with
what
minde
they
had
done
it
:
and
then
the
crying
out
of
their
doings
in
this
behalfe
,
and
that
they
did
(
as
it
fell
out
)
in
the
presence
of
some
of
them
,
whom
they
had
first
dwelt
among
,
being
sent
for
by
them
vpon
occasion
though
they
dwelt
more
then
twentie
miles
distant
from
them
;
not
sparing
to
charge
themselues
deepely
,
and
to
shew
their
great
repentance
for
their
rashnesse
and
wilfulnesse
in
their
remouing
euen
to
them
.
So
the
man
died
there
,
the
woman
in
a
maruellous
manner
bewailing
her
offence
,
which
was
compounded
of
many
,
and
this
from
day
to
day
.
In
which
time
it
fell
out
that
I
was
an
eye
and
an
eare
witnesse
of
much
more
then
I
say
:
Shee
by
little
recouered
so
farre
,
as
shee
might
bee
carried
from
thence
,
and
so
shee
returned
to
her
first
dwelling
(
no
friend
could
perswade
her
to
the
contrary
)
but
neuer
recouered
her
health
;
but
within
a
while
after
died
at
her
owne
house
,
acknowledging
and
bewailing
her
sin
to
her
neighbors
that
visited
her
,
bearing
the
shame
of
it
meekely
and
with
contentment
.
This
example
I
thought
not
to
be
out
of
season
to
make
mention
of
,
by
so
good
an
occasion
;
to
admonish
some
to
make
better
reckoning
of
good
neighbourhood
,
who
are
too
ready
vpon
a
tetch
taken
,
to
ease
themselues
with
thinking
to
recouer
their
dwellings
.
Besides
,
let
vs
not
be
secure
about
this
,
to
dwel
we
care
not
where
,
nor
in
what
places
soeuer
,
(
because
some
can
doe
no
otherwise
,
but
it
is
laid
vpon
them
to
bee
yeelded
to
of
them
,
by
meere
necessity
)
for
though
it
bee
Gods
triall
to
some
of
them
,
and
other
haue
it
,
as
their
iust
punishment
,
yet
make
wee
account
of
Christian
and
peaceable
habitation
as
more
then
a
common
benefit
.
And
yet
such
must
know
also
,
that
they
must
keepe
themselues
vnstained
among
the
wicked
and
ill
disposed
,
and
haue
no
fellowship
with
their
vnfruitfull
workes
of
darkenesse
,
but
groane
vnder
their
burthen
to
God
,
that
he
may
ease
them
of
it
in
time
,
and
seeke
to
supply
their
want
in
some
other
place
by
the
publike
meanes
(
if
they
want
them
)
as
they
may
.
But
let
other
if
they
can
,
be
free
from
the
company
and
neere
dwelling
of
such
as
are
prophane
,
noisome
,
and
spitefull
,
enioy
their
freedome
rather
,
as
Saint
Paul
saith
of
seruants
:
if
it
be
their
lot
to
be
so
,
let
them
be
contented
,
1.
Cor.
7.
21.
but
if
they
can
be
free
,
let
them
vse
it
rather
.
And
that
not
onely
for
the
hurt
that
they
may
easily
get
there
;
but
let
their
delight
also
bee
in
the
saints
which
are
on
the
earth
,
and
their
fellowship
with
such
as
excell
in
vertue
,
for
the
manifold
good
that
they
may
reape
by
them
.
But
heere
an
end
of
Psal.
16.
3.
this
matter
.
Now
before
I
goe
from
the
third
verse
,
which
I
haue
ioyned
with
the
Vers.
3.
5.
An
Obiect
.
fifth
;
to
shew
that
Israel
dwelt
among
the
nations
,
this
doubt
is
to
bee
answered
,
namely
,
how
it
can
bee
affirmed
,
that
the
cities
of
the
Philistims
are
said
not
to
haue
been
possessed
of
the
Israelites
,
I
meane
Ekron
,
Askelon
,
and
Gaza
,
but
to
be
at
the
time
heere
mentioned
,
in
the
Philistims
hands
:
seeing
in
the
first
chapter
of
this
booke
,
vers.
18.
it
is
said
,
that
they
were
taken
and
enioyed
with
their
borders
,
of
Iuda
and
Simeon
in
warre
made
with
them
.
Answ.
To
the
which
it
is
answered
,
that
they
were
indeed
at
that
time
taken
by
them
;
but
now
after
that
,
they
were
not
in
the
possession
of
them
,
but
for
the
sinnes
of
Israel
,
their
strength
was
abated
,
and
the
Philistims
power
was
confirmed
.
Whereby
without
any
difficulty
it
came
to
passe
,
that
they
recouered
them
againe
.
By
the
which
it
may
bee
obserued
,
what
changes
and
alterations
sin
worketh
,
(
God
in
his
prouidence
so
appointing
)
for
by
their
sinne
this
came
to
Doct.
vers.
3.
5.
passe
.
By
eating
the
forbidden
fruit
,
what
an
alteration
was
wrought
in
the
estate
of
our
first
parents
,
that
they
lost
their
honour
,
their
holines
,
and
their
happinesse
in
one
moment
of
time
,
and
were
brought
to
the
contrary
,
euen
to
vtter
misery
.
And
Dauid
for
that
one
sinne
with
Bathsheba
the
wife
of
Vriah
,
what
a
breach
made
he
of
the
most
sweet
peace
of
conscience
,
which
Psal.
51
▪
8.
hee
before
enioyed
,
beside
the
changes
that
it
wrought
in
this
life
,
by
many
punishments
,
and
in
his
posterity
also
?
The
like
is
wel
knowne
of
Sampson
,
Salomon
,
and
many
other
of
the
Lords
people
.
That
we
may
see
that
he
spareth
not
his
owne
,
if
they
prouoke
him
,
as
he
saith
in
the
Psalme
;
If
mine
owne
children
breake
my
lawes
,
I
will
punish
euen
Psal.
89.
31.
their
sin
with
the
rod
,
&c.
And
are
they
exempt
in
this
age
who
sin
in
the
like
manner
?
How
are
many
of
them
plagued
for
breaking
couenant
with
God
,
in
committing
some
reprochfull
sinne
;
as
adultery
,
deceit
,
spite
,
and
reuenge
,
oppression
or
wrong
,
grosse
worldlinesse
,
forsaking
their
constant
course
in
a
godly
life
,
and
their
zealous
worshipping
of
him
?
These
,
I
say
,
and
such
like
iniquities
(
for
so
cunningly
can
the
diuell
handle
the
matter
,
that
they
may
all
possibly
fasten
vpon
them
)
what
changes
(
thinke
wee
)
doe
they
bring
to
passe
?
as
sorrow
for
ioy
,
feare
in
stead
of
godly
courage
and
confidence
,
shame
for
credit
and
good
report
,
with
many
such
like
?
Note
.
This
is
foretold
in
Deuteronomie
28.
a
chapter
to
this
purpose
,
worthie
to
Deut.
28.
16.
to
the
end
.
bee
often
read
ouer
,
because
it
containeth
a
prophesie
of
all
the
euils
which
were
inflicted
vpon
this
people
in
their
times
,
for
their
apostacy
and
backsliding
from
God
.
If
a
man
be
absent
but
seuen
yeeres
from
his
acquaintance
,
Oh
,
how
will
they
say
,
hee
is
changed
?
But
this
is
nothing
to
the
change
that
sinne
worketh
.
Yea
and
not
only
the
forementioned
sinnes
,
which
are
grosse
among
men
,
doe
worke
these
great
changes
in
their
liues
;
but
also
those
which
are
grosse
in
the
eyes
of
the
Lord
,
euen
they
do
the
like
:
as
the
minding
,
delighting
in
,
and
attempting
the
forementioned
sinnes
,
or
the
like
,
though
it
bee
but
vnder-hand
(
as
they
say
)
and
not
effected
nor
committed
,
Note
.
what
alterations
doe
these
worke
in
a
man
also
?
And
beside
their
other
punishments
which
change
and
disfigure
them
,
the
often
buffeting
of
the
conscience
(
which
is
some
taste
of
hell
)
doth
also
as
hornets
torment
them
.
What
doth
idlenesse
of
minde
worke
,
and
the
wandring
after
other
loathsome
lusts
and
desires
?
also
a
slight
following
of
mens
callings
,
and
much
more
the
grosse
neglecting
of
them
(
wherein
yet
faithfully
and
diligently
to
be
occupied
is
a
piece
of
Paradise
)
what
do
these
(
I
say
)
and
such
Note
.
like
bring
to
passe
,
but
vnwelcome
changes
,
decay
,
and
wasting
of
their
estate
with
bondage
,
and
disguisednesse
,
which
they
bring
themselues
into
,
in
such
wise
,
that
they
haue
not
the
benefit
of
the
Christian
life
themselues
,
and
they
are
afraid
through
an
euill
conscience
,
to
reproue
sinne
in
other
;
and
if
they
should
,
yet
are
they
not
regarded
in
that
which
they
say
:
for
they
haue
dishonoured
the
Lord
,
and
hee
hath
taken
their
honour
from
them
,
that
their
words
shall
not
bee
set
by
:
So
that
I
may
truly
say
,
their
sin
hath
brought
many
changes
into
their
liues
,
and
they
neuer
almost
recouer
the
comfort
of
their
former
daies
,
(
for
I
speake
of
such
as
haue
knowne
better
)
since
they
vnhappily
lost
it
.
I
haue
but
shewed
in
some
sort
what
changes
sinne
worketh
in
Gods
people
.
And
seeing
it
is
lesse
doubted
of
,
that
it
doth
much
more
in
the
liues
of
them
who
were
neuer
well
gouerned
:
I
will
not
make
the
like
discourse
of
the
effects
that
it
worketh
in
them
,
but
shut
vp
briefly
that
which
I
meane
to
say
thereof
.
And
to
speake
the
truth
,
as
sinne
swarmeth
,
rageth
,
and
getteth
the
vpper
hand
in
them
,
so
it
maketh
strip
and
wast
where
it
goeth
,
and
hauoke
of
all
that
good
is
,
where
any
apparance
was
of
it
in
them
,
as
the
vnseasonable
frost
or
East
wind
doth
of
the
tender
blossomes
in
the
spring
:
and
Note
.
the
like
it
doth
worke
in
their
estates
and
liues
that
commit
it
,
by
bringing
in
punishment
and
iudgements
of
God
thicke
and
three-fold
.
As
by
whoredome
and
riot
,
the
wasting
of
body
and
goods
;
by
drunkennesse
,
diseases
;
by
quarrelling
and
vncharitablenesse
,
sutes
;
and
losse
of
their
sweet
peace
in
neighbourhood
;
by
pride
,
stoutnesse
and
statelinesse
a
fall
;
yea
ruine
and
vtter
misery
.
Examples
are
infinite
:
as
in
the
destruction
of
Babel
for
their
insolency
against
God
;
the
swallowing
vp
of
Chorah
for
his
rebellion
Numb.
16.
31.
Exod.
14.
28.
Eccles.
11.
9.
Luk.
16.
may
be
seene
:
also
in
the
drowning
of
Pharaoh
for
mocking
of
God
so
oft
:
to
the
young
man
the
threatening
of
iudgement
for
his
iollity
:
the
rich
mans
going
to
hell
for
taking
his
pleasure
heere
:
in
all
these
(
I
say
)
with
a
great
number
more
,
this
is
to
bee
seene
,
what
woe
sinne
hath
wrought
to
the
committers
of
it
:
and
it
would
much
more
in
Scripture
and
experience
at
this
day
appeare
,
if
men
were
not
wittingly
blind
in
beholding
it
;
as
also
but
that
God
hath
had
a
regard
to
maintaine
and
preserue
society
among
men
;
for
which
cause
,
many
wicked
ones
are
spared
for
a
time
.
And
this
be
said
of
the
changes
that
sinne
worketh
,
which
I
haue
said
by
occasion
of
the
Israelites
losing
and
yeelding
againe
the
cities
of
the
Philistims
,
with
the
priuiledges
thereto
belonging
,
into
their
hands
because
of
their
sinne
.
Whereas
it
was
said
before
,
vers.
1.
and
4.
that
those
nations
were
left
to
Vers
6.
The
sense
.
try
Israel
,
whether
they
would
obey
the
commandements
of
the
Lord
;
here
it
is
set
downe
how
they
carried
themselues
in
the
triall
:
namely
,
that
they
made
marriages
with
them
,
and
serued
their
gods
;
they
had
no
power
to
resist
and
doe
otherwise
.
And
by
this
we
may
see
,
with
what
danger
wee
liue
among
Idolaters
and
wicked
men
:
for
in
that
it
is
said
heere
,
that
they
ioyned
Doct.
in
marriage
together
,
which
was
specially
forbidden
them
in
Deuteronomie
,
it
is
that
which
the
Lord
did
foresay
would
come
to
passe
thereby
.
Deut.
7.
3.
4.
And
he
forbad
them
such
mariages
principally
for
this
cause
,
seeing
he
foresaw
and
knew
that
by
vnequall
matching
together
,
his
worship
would
bee
greatly
impaired
,
if
not
turned
into
the
contrary
.
For
godly
and
religious
persons
are
often
alienated
by
the
parties
contrarily
minded
vnto
them
,
from
the
true
God
;
as
in
Salomons
example
(
so
wise
a
man
)
is
to
bee
seene
:
who
was
exceedingly
corrupted
,
and
builded
places
for
strange
Gods
to
worship
them
in
,
being
inticed
thereto
by
strange
women
,
whom
he
loued
.
And
our
age
hath
sustained
most
grieuous
shipwracke
of
conscience
and
goodnesse
,
in
that
many
therein
haue
ioyned
in
marriage
with
Papists
,
and
other
prophane
hellish
Atheists
:
For
when
they
haue
by
their
familiarity
together
,
made
marriages
with
them
;
what
remaineth
,
but
that
they
,
as
these
did
heere
,
doe
turne
to
their
religion
also
,
and
serue
in
the
manner
that
they
doe
?
But
of
this
before
,
chap.
2.
vers.
2.
THE
EIGHTEENTH
SERMON
VPON
THE
THIRD
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
VERS.
7.
So
the
children
of
Israel
did
wickedly
in
the
fight
of
the
Lord
,
and
forgat
the
Lord
their
God
,
and
serued
Baalim
and
Asheroth
.
8.
Therefore
the
wrath
of
the
Lord
was
kindled
against
Israel
;
and
he
sold
them
into
the
hand
of
Cushan
rishathaim
King
of
Aram-nabaraim
,
and
the
children
of
Israel
serued
Cushan-rishathaim
eight
yeeres
.
9.
And
when
the
children
of
Israel
cried
vnto
the
Lord
,
the
Lord
stirred
vp
a
sauiour
to
the
children
of
Israel
,
and
he
saued
them
,
euen
Othniel
the
sonne
of
Kenaz
Calebs
younger
brother
.
10.
And
the
spirit
of
the
Lord
came
vpon
him
,
and
hee
iudged
Israel
,
and
went
out
to
warre
;
and
the
Lord
deliuered
Cushan
rishathaim
King
of
Aram
into
his
hand
,
and
his
hand
preuailed
against
Cushan-rishathaim
.
11.
So
the
land
had
rest
fortie
yeeres
,
and
Othniel
the
sonne
of
Kenaz
died
.
NOw
I
hauing
shewed
how
God
tried
his
by
people
dwelling
among
the
idolatrous
nations
,
what
they
would
do
,
and
we
hauing
seene
also
what
they
did
,
to
wit
,
that
they
made
marriages
with
them
,
and
serued
their
gods
,
both
which
haue
bin
set
downe
in
the
first
part
of
this
chapter
:
I
will
now
proceed
to
the
second
part
,
and
come
to
the
three
examples
therein
set
downe
by
the
holy
Ghost
;
and
heerein
I
will
speake
chiefly
of
these
things
therein
,
to
wit
,
of
the
sinne
,
punishment
,
repentance
and
deliuerance
of
the
people
,
and
how
they
turned
away
againe
from
the
Lord
afterwards
.
The
first
example
is
to
the
twelfth
verse
:
the
second
to
the
31.
verse
:
the
third
,
to
the
end
.
The
first
hath
these
foure
things
to
bee
considered
;
one
is
the
peoples
reuolting
from
God
,
in
this
verse
:
another
,
the
punishment
brought
vpon
them
for
it
in
the
eighth
verse
:
the
third
,
the
peoples
crying
to
God
vnder
it
,
vers.
9
:
and
the
fourth
,
the
Lords
sending
helpe
in
the
rest
,
vnto
the
12.
verse
;
with
the
fruit
that
followed
.
Their
sinne
is
set
downe
,
first
generally
,
that
they
did
euill
in
the
sight
of
the
Lord
;
and
then
more
particularly
,
that
they
forgot
him
,
and
fell
to
Idolatry
.
Heere
I
giue
this
watchword
to
the
reader
,
that
seeing
I
shall
in
this
booke
often
meet
with
things
that
I
haue
already
spoken
of
,
at
least
,
that
there
are
diuerse
things
mentioned
oft
and
sundry
times
heerein
;
therefore
I
will
not
goe
ouer
them
againe
,
as
oft
as
I
meete
with
them
,
being
the
same
specially
in
the
same
manner
,
which
were
but
a
wearying
of
the
reader
with
repeating
one
thing
oft
:
but
I
will
note
and
chiefly
follow
such
things
,
as
beside
them
are
occasioned
there
.
All
the
things
in
this
verse
are
such
:
I
will
therefore
doe
as
I
haue
said
,
and
referre
the
reader
for
the
rest
,
to
that
which
hath
been
said
of
them
before
.
Their
sinne
set
downe
in
generall
,
that
they
durst
offend
God
secretly
,
and
do
that
which
was
euill
in
his
sight
:
and
that
they
forgot
the
Lord
,
and
remembred
not
his
kindnesse
,
and
many
benefits
;
and
their
Idolatry
and
worshipping
the
gods
of
the
nations
,
which
arose
of
the
two
former
:
these
things
(
I
say
)
duly
considered
of
vs
,
do
teach
this
worthie
point
;
to
wit
,
how
men
breake
out
into
grosse
and
foule
sinnes
,
by
the
forgetting
of
Gods
goodnesse
toward
them
,
and
the
taking
of
boldnesse
to
sinne
against
him
,
in
doing
that
which
is
any
way
euill
in
his
eyes
.
And
so
by
the
contrary
;
the
direct
way
to
liue
godly
,
and
to
bee
free
from
reprochfull
sinnes
,
is
to
feare
to
do
any
thing
amisse
in
the
sight
of
the
Lord
in
secret
,
and
to
keepe
in
mind
his
benefits
,
by
daily
recording
them
with
Note
.
feruent
and
hearty
thankes
.
For
if
the
child
be
drawne
to
a
naturall
loue
and
ioying
in
the
parents
,
and
so
to
bee
afraid
to
displease
them
,
seeing
they
make
much
of
it
,
and
giue
it
all
good
things
:
what
maruell
is
it
if
the
Lords
benefits
,
which
are
renued
vpon
vs
euery
morning
,
being
duly
recorded
of
vs
,
should
draw
vs
to
delight
in
him
,
and
make
our
songs
of
him
;
also
that
we
Lam.
3.
23.
being
ready
to
doe
his
will
,
and
afraid
to
offend
him
in
secret
,
what
maruell
(
I
say
)
if
we
should
abhore
to
dishonour
him
openly
?
And
if
elder
children
endued
with
grace
,
will
be
faithfull
to
their
parents
in
their
absence
,
and
so
shunne
boldnesse
in
offending
them
in
presence
:
who
doubteth
,
but
that
if
we
feare
to
offend
our
God
in
secret
,
we
shall
shunne
open
and
greater
offences
also
?
So
by
the
contrary
this
is
cleere
,
that
if
we
grow
to
this
point
,
that
we
dare
doe
that
which
is
euill
in
Gods
eyes
,
and
to
forget
him
,
and
his
vnspeakeable
kindnesse
,
though
wee
commit
not
by
and
by
the
grosest
and
most
odius
things
,
yet
it
will
not
belong
before
wee
breake
out
euen
grosly
,
wax
bold
also
,
and
worke
that
which
is
odious
in
the
sight
of
men
.
Whereas
we
ought
euer
to
haue
before
vs
Gods
bounty
and
kindnesse
in
such
wise
,
that
they
may
be
barres
in
our
waies
,
to
keepe
vs
euen
from
smal
offences
,
that
so
the
groser
sinnes
may
much
more
bee
kept
from
vs
.
And
so
Dauid
affirmeth
,
that
if
he
had
not
been
bold
to
sinne
against
God
in
secret
,
he
had
neuer
broke
out
shamefully
before
men
.
We
know
the
diuell
is
called
Psal.
51.
4.
a
serpent
;
which
word
signifieth
properly
a
creeper
,
because
his
property
Gen.
3.
1.
is
,
by
little
and
little
creepe
and
winde
into
vs
,
to
withdraw
our
hearts
Note
.
from
vprightnesse
and
constancy
therein
;
also
to
cause
that
Gods
benefits
shall
be
more
meanely
accounted
off
of
vs
:
and
then
boldnesse
in
sinne
will
creepe
vpon
vs
easily
,
and
after
that
wee
shall
not
feare
the
attempting
of
great
and
grieuous
sinnes
also
.
It
is
our
wisedome
therefore
to
consider
Gods
goodnesse
to
bee
so
great
,
and
the
same
so
continued
to
vs
daily
(
as
who
shall
but
meanely
obserue
and
weigh
the
same
,
but
he
must
needs
confesse
as
much
)
that
we
should
be
afraid
and
ashamed
to
offend
and
displease
him
,
through
negligence
much
more
by
forgetting
ourselues
in
both
to
sin
openly
and
wilfully
.
This
be
said
of
their
sinne
.
The
punishment
followes
.
For
this
the
Lord
was
sore
displeased
with
them
,
and
what
maruell
?
so
Vers.
8.
The
sense
.
many
sinnes
being
wrapped
vp
together
,
as
we
haue
heard
.
And
hee
raised
vp
against
them
this
King
of
Aram
heere
named
,
who
held
them
in
bondage
eight
yeeres
.
Heere
it
plainly
appeareth
,
that
when
God
is
prouoked
,
hee
will
bee
reuenged
:
(
as
wee
haue
seene
in
the
former
chapter
)
and
not
Doct.
winke
at
vs
,
as
we
are
giuen
to
thinke
.
And
this
is
not
a
matter
that
falles
out
now
and
then
(
as
we
say
)
but
ordinarily
,
and
that
vpon
countries
,
townes
,
families
,
as
well
as
persons
,
accordingly
as
the
occasion
is
offered
.
And
yet
Psal.
50.
21.
he
sheweth
it
not
alwaies
immediately
;
as
wee
see
in
deferring
his
punishment
to
the
old
world
an
hundred
and
twentie
yeeres
,
after
he
was
displeased
with
them
.
So
he
sent
a
famine
in
Dauids
time
on
the
Israelites
,
for
sinne
Gen.
6.
3.
committed
before
by
Saul
,
in
slaying
the
Gibeonites
.
But
though
he
sometime
deferre
,
it
is
to
bring
the
offenders
to
repentance
,
as
the
Aopstle
saith
to
Rom.
2.
4.
the
Romans
.
And
if
that
come
not
,
he
wil
in
deferring
,
doe
as
he
that
draweth
his
bow
deepely
,
that
the
stroke
may
be
the
more
deadly
.
And
yet
oftentimes
he
deferreth
not
,
as
in
Corah
,
Ananias
,
and
Saphira
,
and
others
is
to
bee
seene
.
And
when
men
commit
knowne
sinnes
,
they
may
make
their
reckoning
,
that
one
of
these
waies
God
will
meet
with
them
early
or
late
,
the
least
of
them
both
will
be
deadly
and
vnwelcome
.
Now
then
the
case
standing
thus
,
and
wee
knowing
how
vnwelcome
and
wearisome
his
punishments
are
;
we
see
what
we
haue
to
doe
;
that
is
to
say
,
to
beware
that
wee
prouoke
not
God
,
by
following
the
deuices
and
desires
of
our
wicked
hearts
,
and
so
grow
hardened
through
the
deceitfulnesse
of
sinne
.
Oh
therefore
that
wee
should
be
so
bold
and
ready
to
offend
,
who
yet
blanke
so
soone
,
and
are
so
sore
dismaid
,
yea
when
there
shall
but
some
small
correction
be
laid
vpon
vs
!
Oh
that
neither
examples
of
other
,
nor
our
Note
.
owne
experience
can
make
vs
wise
to
preuent
and
auoid
so
many
and
great
iudgements
,
as
are
drawne
vpon
vs
daily
by
needlesse
follie
,
or
wilfull
offending
!
And
secondly
,
if
we
haue
already
falen
,
what
should
bee
more
looked
after
,
then
speedily
to
remember
from
whence
we
bee
fallen
,
and
to
cast
vp
our
gorge
,
and
repent
,
lest
the
Lord
come
vpon
vs
vnprouided
.
And
as
for
such
as
at
the
hearing
of
this
dare
obiect
againe
,
that
they
beleeue
that
no
such
thing
shall
befall
them
:
for
they
haue
(
they
say
)
done
as
much
as
I
speake
of
,
and
yet
they
are
safe
to
this
houre
,
and
haue
escaped
punishment
:
I
say
of
them
,
what
haue
I
to
doe
with
them
?
I
tremble
to
heare
of
their
brutish
and
bold
insenciblenesse
.
They
are
as
one
asleepe
in
the
mast
of
a
ship
in
great
danger
,
but
they
feare
nothing
:
and
as
one
neare
death
by
sicknesse
,
but
being
senselesse
,
feeleth
no
paine
;
and
as
Naball
a
grosse
sinner
,
but
regarded
nothing
that
was
said
to
him
,
till
he
knew
he
must
die
,
and
then
he
was
as
a
stone
or
or
blocke
,
onely
breathing
.
The
punishment
of
such
as
boast
,
that
they
are
safe
for
all
their
sinning
,
and
haue
escaped
all
danger
,
punishment
,
(
although
it
be
not
seene
of
many
,
nor
of
themselues
)
is
yet
far
more
grieuous
then
if
it
were
seene
with
eyes
,
that
it
is
the
spirit
of
slumber
,
or
an
hardened
heart
,
which
is
of
all
other
the
greatest
punishment
.
Thus
we
haue
heard
that
God
was
displeased
with
them
;
and
therefore
Another
point
in
this
vers
.
8.
The
sense
.
vengeance
could
not
be
farre
off
,
but
must
follow
,
and
now
it
is
shewed
in
what
manner
that
was
executed
.
Gods
punishing
them
at
this
time
,
was
eight
yeers
embondaging
them
vnder
an
heathen
and
idolatrous
King
,
who
might
command
them
what
he
would
,
and
lay
vpon
them
burthens
at
his
pleasure
.
And
what
the
curtesie
of
strangers
was
,
wee
may
see
in
Deuteronomy
;
namely
such
,
as
that
they
should
not
regard
the
person
of
the
old
,
Deut.
28.
50.
nor
haue
compassion
on
the
young
:
and
such
courtesie
as
Benhadad
shewed
to
Ahab
,
and
yet
it
was
before
hee
was
in
bondage
to
him
,
and
when
hee
did
but
besiege
him
and
his
chiefe
city
,
and
had
onely
some
likelihood
to
subdue
him
,
which
hope
of
his
,
yet
was
frustrated
also
.
For
this
it
was
,
&
thus
he
sent
him
word
:
Thy
siluer
and
thy
gold
is
mine
,
thy
women
and
thy
faire
children
1.
King
.
20.
6.
are
mine
:
Or
else
I
will
send
my
seruants
to
thee
by
to
morrow
this
time
,
&
they
shall
search
thy
house
,
and
the
houses
of
thy
seruants
,
and
whatsoeuer
is
pleasant
in
thine
eyes
,
they
shall
take
it
in
their
hands
and
bring
it
away
.
This
was
the
courtesie
which
Benhadad
shewed
,
when
he
was
but
in
besieging
Israel
:
but
these
were
heere
subdued
to
Cushan-rishathaim
,
and
already
in
his
hands
,
yea
and
that
for
eight
yeeres
,
which
time
vnder
such
bondage
was
(
we
may
be
sure
)
thought
a
long
time
.
Now
we
that
heare
it
may
iudge
,
whether
they
paied
not
deare
for
their
liberties
,
that
they
tooke
in
sinning
:
the
chiefe
of
the
which
was
Idolatry
.
Doct.
2.
There
is
no
doubt
,
(
considering
that
which
heere
we
reade
)
but
that
the
Idolatry
,
and
other
sinne
which
was
so
pleasant
to
them
in
their
prosperity
,
was
as
bitter
to
them
now
in
their
bondage
which
it
brought
them
into
,
neither
could
it
pluck
them
out
of
it
.
But
by
this
let
vs
learne
,
what
woe
and
misery
men
sustaine
and
bring
vpon
themselues
for
a
little
stolne
liberty
,
and
to
speake
as
the
truth
is
,
onely
for
hauing
their
will
:
but
let
none
looke
to
finde
sinne
afterward
,
to
be
,
as
while
it
is
in
committing
.
Eight
yeeres
sore
bondage
,
with
the
discommodities
and
irksomenesse
that
accompany
it
,
for
a
little
liberty
to
liue
at
their
pleasure
?
And
what
excellencie
or
superabounding
sweetnesse
(
thinke
wee
)
and
delight
might
that
be
which
cost
them
so
deare
,
and
which
they
enioyed
so
short
a
time
?
Alas
it
was
but
the
pleasing
of
their
humour
in
falling
downe
before
a
stocke
or
astone
.
And
such
are
their
delights
at
this
day
;
transitorie
,
vaine
,
and
soone
flitting
away
,
Note
.
if
not
filthy
also
;
for
which
they
pay
so
deare
,
that
they
debarre
themselues
of
all
sound
and
true
comfort
for
them
heere
,
that
I
say
nothing
how
they
prouide
for
themselues
hereafter
,
beside
other
annoyances
that
they
meete
withall
.
Sodome
and
Gomer
for
a
whole
city
,
Zimry
and
Cosby
for
particular
Gen.
19.
24.
persons
,
the
former
to
bee
destroyed
with
fire
and
brimstone
for
their
filthy
pleasures
;
the
latter
to
be
thrust
thorough
in
their
tent
,
as
they
were
about
Numb.
25.
8.
their
vncleannesse
.
What
was
their
gaine
,
if
it
be
laid
with
their
losse
?
and
for
them
that
haue
been
thought
to
haue
sped
better
in
their
matches
by
the
like
doings
,
they
cannot
be
reckoned
vp
,
nor
found
in
the
Scriptures
,
nor
yet
in
experience
.
So
that
we
might
be
wise
,
if
we
did
well
weigh
it
,
to
auoide
the
sinne
,
that
so
we
might
auoid
the
punishment
also
.
The
third
thing
noted
in
this
first
example
of
this
people
,
is
their
seeking
Vers.
9.
to
God
;
and
that
in
faith
and
repentance
.
For
when
sorrow
pinched
them
by
reason
of
their
grieuous
bondage
,
and
they
saw
all
helpe
of
man
failed
them
,
they
fled
to
God
,
acknowledging
,
that
they
had
now
proued
by
wofull
experience
,
that
the
worshipping
of
strange
gods
had
done
them
little
good
,
my
meaning
is
,
they
had
thereby
,
and
by
their
other
sinnes
,
brought
those
calamities
vpon
themselues
.
And
this
their
crying
to
God
,
was
not
the
action
of
one
man
,
or
family
,
but
of
the
body
of
the
people
in
generall
:
and
some
among
them
(
no
doubt
)
did
it
soundly
and
vnfainedly
:
&
therefore
they
repented
,
though
it
bee
not
so
expresly
set
downe
,
as
in
some
places
;
and
so
we
must
vnderstand
this
that
is
said
of
them
heere
.
It
is
laid
out
by
this
word
crying
,
as
the
holy
Ghost
in
the
first
of
Samuel
,
7.
doth
set
down
1.
Sam.
7.
1.
the
repentance
of
the
people
after
the
like
manner
;
namely
,
by
their
lamenting
after
God
;
and
in
other
places
the
same
is
done
either
by
some
signe
,
or
by
some
fruit
of
it
;
so
heere
by
crying
.
As
if
it
should
be
said
,
that
by
this
they
testified
their
sorrow
for
displeasing
God
,
their
beleeuing
of
pardon
,
purpose
of
amendment
,
and
their
feruent
prayer
and
confession
of
their
sin
,
as
all
these
are
required
by
the
Lord
in
true
repentance
,
in
Hosea
,
14.
And
Hos.
14.
2.
3.
this
is
the
fruit
of
calamity
in
the
elect
,
or
rather
of
Gods
goodnesse
towards
them
,
whereby
he
calleth
them
to
himselfe
by
affliction
.
This
place
,
though
briefly
,
yet
pithily
,
teacheth
all
Gods
people
what
to
doe
,
when
they
haue
prouoked
God
to
afflict
them
for
their
sinnes
:
and
that
is
this
;
they
should
after
the
thinking
vpon
both
,
seriously
cry
vnto
God
,
and
call
vpon
him
assoone
as
they
shall
bee
able
;
and
this
is
to
draw
neare
to
him
,
as
the
people
in
Iames
are
directed
to
doe
.
And
this
I
teach
by
Iam.
4.
7.
so
good
occasion
heere
offered
,
because
though
men
bee
for
the
most
part
,
secure
and
carelesse
;
yet
if
their
sinnes
bee
once
brought
to
mind
,
and
laid
before
them
in
any
deepe
and
dreadfull
manner
;
they
are
in
another
extremity
,
as
in
feare
and
terrour
,
doubting
that
God
will
not
heare
them
though
they
pray
:
for
this
is
their
disposition
in
that
time
through
tentation
,
when
they
haue
prouoked
God
,
to
bee
alienated
and
turned
from
him
by
dreadfull
feare
and
vnbeliefe
;
to
whom
they
were
wont
while
they
walked
vprightly
to
haue
accesse
by
prayer
before
.
Adam
,
after
his
sinne
,
was
Gen.
3.
afraid
of
Gods
voice
,
(
wherein
yet
before
he
reioyced
)
and
did
hide
himselfe
in
the
thicket
for
feare
of
it
.
So
Dauid
cryeth
and
complaineth
when
Psal.
119.
25.
hee
felt
his
sinne
,
that
his
soule
cleaued
to
the
dust
;
meaning
that
for
very
griefe
hee
was
almost
brought
to
the
graue
;
and
againe
,
that
hee
was
in
Psal.
130.
1.
the
depth
of
trouble
,
as
not
seeing
for
the
time
how
to
get
out
of
it
.
This
anguish
he
felt
in
his
soule
,
though
he
was
deare
in
the
eyes
of
the
Lord
.
And
the
51.
Psalme
testifieth
how
hee
was
wrapt
in
sorrow
,
as
if
his
bones
had
been
broken
,
thinking
for
the
time
,
that
hee
had
lost
all
grace
of
the
spirit
.
Psal.
51.
8.
And
no
lesse
cleerely
doth
this
appeare
in
Ionas
,
after
that
the
Lord
had
pursued
him
for
his
sinne
,
when
in
the
bellie
of
the
fish
he
cried
thus
:
I
said
,
I
Ionas
2.
4.
am
cast
away
out
of
thy
sight
,
the
waters
compassed
mee
about
vnto
the
soule
.
So
I
may
say
of
Gods
best
seruants
,
when
they
haue
seene
the
horror
of
his
wrath
against
them
,
for
some
sinne
that
wounded
them
,
they
haue
been
dismaied
,
and
almost
past
hope
,
and
brought
to
fainting
for
the
time
.
And
by
this
wee
may
see
,
that
the
secure
and
carelesse
people
who
(
wee
know
are
not
behinde
other
in
sinning
,
are
in
a
contrary
extremity
.
But
to
returne
to
the
other
,
if
Gods
seruants
apprehend
his
wrath
,
and
then
fal
into
the
tentation
of
the
diuell
,
who
can
cunningly
deceiue
them
,
in
making
it
seeme
greater
then
it
is
,
to
be
kindled
against
them
,
they
are
cast
downe
,
as
it
were
with
a
deadly
blow
:
and
thus
(
I
say
doe
all
in
that
case
,
till
God
put
away
feare
from
them
.
And
seeing
these
two
are
contrary
;
to
wit
,
to
bee
turned
from
God
by
feare
and
vnbeliefe
,
and
to
returne
and
come
home
neare
vnto
him
againe
by
faith
;
and
seeing
they
meet
so
neare
together
in
one
person
,
so
that
one
of
them
oft
times
immediately
succeedeth
the
other
;
therefore
all
possible
speed
and
care
is
to
bee
vsed
,
that
when
feare
,
through
the
accusation
of
the
conscience
taketh
place
,
faith
should
be
at
hand
to
expell
and
ouercome
it
.
But
againe
to
obiect
further
,
it
is
said
,
God
heareth
not
Ioh.
9.
31.
sinners
,
and
therefore
hee
will
not
(
they
say
)
heare
them
crying
vnto
them
.
But
to
this
I
answere
,
that
when
men
repent
,
he
heareth
them
,
as
wee
see
in
2.
Sam.
12.
13.
Dauid
,
Peter
,
and
other
.
And
such
need
not
be
discouraged
from
comming
to
him
,
but
take
hope
assuredly
that
hee
will
heare
them
.
Indeed
they
that
dare
not
come
and
humble
themselues
to
him
after
their
offence
,
and
so
stand
firme
in
their
hearts
;
or
other
that
doe
call
vpon
him
,
yet
for
all
that
doe
it
in
shew
rather
then
in
faith
and
repentance
,
they
(
I
say
)
doe
all
one
,
as
if
they
did
not
cry
to
God
at
all
.
They
therefore
who
haue
learned
that
God
will
certainely
smite
and
punish
,
if
they
sinne
;
let
them
also
learne
,
what
they
must
doe
,
and
how
they
must
seeke
to
the
Lord
when
hee
punisheth
,
as
these
men
did
heere
,
taking
heed
of
the
extremities
before
mentioned
.
If
they
desire
to
turne
away
Gods
wrath
from
them
;
then
cry
they
to
him
also
in
seeing
their
sinne
,
and
laying
it
neare
their
hearts
;
and
if
they
relent
and
turne
from
it
,
let
them
beleeue
that
his
anger
is
also
turned
away
from
them
,
they
vnfainedly
purposing
amendment
of
life
,
and
looking
duly
to
it
afterwards
:
but
more
happie
are
they
who
looke
warily
about
them
,
that
they
prouoke
him
not
at
all
,
but
dutifully
and
constantly
hold
on
their
Christian
course
.
And
this
of
their
crying
to
God
,
the
third
point
.
The
fourth
thing
in
this
first
example
now
followeth
;
to
wit
,
of
their
deliuerance
,
Doct.
2.
in
this
and
the
next
two
verses
:
wherein
consider
these
foure
things
:
first
,
God
raised
them
vp
Othniel
to
be
their
deliuerer
:
then
secondly
,
how
he
furnished
him
thereto
:
and
thirdly
,
how
hee
gaue
his
aduersary
into
his
hands
:
and
fourthly
,
what
followed
thereof
.
Othniel
is
described
heere
to
be
the
same
man
,
of
whom
wee
heard
in
the
first
chapter
,
and
who
won
the
city
Debir
.
He
is
called
a
sauiour
,
because
he
saued
Israel
out
of
the
Iudg.
1.
18.
hands
of
their
great
aduersary
Cushan
,
that
had
held
them
long
in
bondage
:
by
which
deliuerance
they
had
good
testimony
,
that
Gods
displeasure
was
turned
away
from
them
.
The
Lords
thus
speedy
turning
vnto
them
vpon
their
repentance
,
is
marueilous
,
but
yet
agreeable
to
that
which
is
spoken
of
him
in
the
Scripture
;
namely
,
that
hee
is
slow
to
wrath
,
and
very
readie
to
forgiue
.
And
it
is
to
teach
vs
that
,
which
wee
are
hardly
brought
to
beleeue
,
Ioel
2.
12.
namely
,
that
he
is
most
ready
to
remit
and
to
remoue
his
punishments
,
yea
when
we
haue
prouoked
him
thereto
by
our
sins
,
if
it
repent
vs
.
When
Dauid
confessed
his
sin
,
the
Prophet
Nathan
being
sent
of
God
to
moue
him
to
repentance
,
and
vnderstood
by
his
confession
,
that
he
did
so
;
answered
him
immediately
,
thy
sinnes
are
forgiuen
thee
.
So
the
posterity
of
this
people
heere
2.
Sam.
12.
mentioned
,
when
God
had
sent
vpon
them
a
strange
iudgement
in
their
wheat
haruest
,
euen
thunder
and
raine
,
that
they
might
thereby
perceiue
1.
Sam.
12.
19.
20.
and
see
,
that
their
wickednesse
was
great
in
asking
a
King
,
contrary
to
Gods
commandement
,
who
had
forbidden
them
so
to
doe
:
and
the
people
had
giuen
testimony
of
their
repentance
,
in
desiring
Samuel
to
pray
for
them
,
and
confessing
that
sinne
in
asking
a
King
,
and
their
other
sinnes
;
hee
answered
;
Feare
not
,
the
Lord
will
not
forsake
his
people
for
his
great
names
sake
,
because
1.
Sam.
12.
22.
it
hath
pleased
the
Lord
to
make
you
his
people
,
and
I
will
not
cease
to
pray
for
you
,
but
I
will
shew
you
the
good
and
right
way
.
And
the
whole
Scripture
throughout
is
full
of
examples
,
that
tend
to
the
same
end
.
So
that
it
may
boldly
and
truly
bee
said
,
the
Lord
is
gracious
,
and
of
great
kindlesse
,
and
repenteth
him
of
the
euill
that
hee
had
brought
vpon
his
.
So
that
it
remaines
,
that
this
heauenly
Scripture
lie
not
by
vs
vnoccupied
,
Exod.
34.
6.
and
without
fruit
and
vse
.
But
seeing
wee
doe
oft
forget
the
Lord
,
and
thereby
doe
that
which
is
euill
in
his
eyes
(
oh
fickle
and
inconstant
people
that
we
are
)
wee
should
not
sleepe
in
our
sinne
,
but
repaire
to
this
remedie
to
rend
our
hearts
rather
then
our
garments
,
and
neuer
to
thinke
our selues
Ioel
2.
13.
well
till
we
haue
recouered
our
losse
,
and
by
faith
,
see
that
wee
are
receiued
into
fauour
with
him
againe
;
for
hee
waiteth
for
this
our
humiliation
,
and
it
shall
neuer
come
before
him
in
vaine
and
be
frustrate
,
but
he
will
most
certainly
accept
of
it
,
and
as
for
vs
we
ought
neuer
to
be
quiet
,
till
wee
doe
so
.
And
wonderfull
it
is
,
and
to
our
great
detriment
,
that
the
way
being
so
open
to
Gods
mercy
,
and
louing
kindnesse
,
euen
to
them
that
stand
in
need
of
it
while
they
smart
for
their
prouocations
of
him
,
it
is
(
I
say
)
to
bee
wondred
at
,
that
so
few
take
benefit
by
it
,
yea
and
that
assoone
as
they
haue
offended
,
Note
.
they
hast
not
to
returne
to
him
againe
,
but
wander
in
vnbeleefe
,
and
hardnesse
of
heart
,
till
they
bee
driuen
to
it
by
meere
necessity
to
bow
and
cry
vnto
God
.
And
the
more
wee
bewray
our
blockishnesse
herein
,
in
that
wee
bee
so
hardly
brought
vpon
our
knees
,
when
we
haue
sinned
against
God
,
wee
are
to
know
(
for
I
thought
it
meet
to
vtter
it
)
that
there
are
no
knots
nor
difficulties
in
this
doctrine
,
namely
,
that
God
will
be
found
when
hee
is
sought
vnto
,
and
will
heare
when
he
is
prayed
to
.
It
is
a
most
cleere
and
well
approued
truth
,
and
none
faile
of
helpe
,
but
such
as
doe
not
either
heartily
seeke
it
,
if
they
know
how
,
or
else
such
as
are
ignorant
how
to
doe
it
.
And
that
which
I
haue
said
of
repenting
and
returning
to
God
,
when
wee
see
some
speciall
fault
committed
,
either
by
negligence
or
wilfulnesse
;
to
wit
,
that
we
should
in
solemne
manner
thus
cry
vnto
God
,
as
we
haue
been
taught
,
euen
so
we
ought
to
doe
,
though
there
be
no
apparant
wilfulnesse
seene
,
in
our
daily
slips
and
infirmities
,
to
offer
vp
to
God
daily
our
sutable
repentance
for
the
same
,
that
so
we
may
bee
no
time
,
or
not
long
in
the
least
manner
estranged
,
no
,
nor
absent
from
God
,
but
continually
goe
in
and
out
before
him
through
the
day
,
and
so
all
our
life
long
,
which
is
our
Paradise
and
felicity
in
this
world
.
And
this
be
said
of
the
first
,
of
the
three
examples
,
as
occasion
hath
been
offered
,
to
the
tenth
verse
.
THE
NINETEENTH
SERMON
ON
THE
THIRD
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
WE
haue
heard
how
God
raised
vp
a
sauiour
or
deliuerer
to
the
people
of
Israel
when
they
cried
to
him
in
Vers.
10.
their
oppression
,
euen
Othniel
:
now
it
is
shewed
,
how
he
fitted
and
furnished
him
for
so
great
a
worke
.
And
that
was
thus
:
Othniel
being
a
priuate
man
,
and
one
of
the
meanest
of
his
fathers
house
,
only
somwhat
enriched
by
his
marrying
of
Acksah
,
Calebs
daughter
,
and
a
man
of
some
courage
,
was
the
person
whom
the
Lord
stirred
vp
for
this
purpose
.
And
he
being
further
off
then
many
other
from
ability
hereunto
,
it
is
said
,
that
the
Lord
gaue
him
his
spirit
,
meaning
the
fruits
of
his
spirit
;
as
knowledge
and
iudgement
to
vnderstand
the
matters
of
God
,
and
his
will
;
which
are
things
most
requisite
for
a
gouernour
,
and
he
gaue
him
also
encrease
of
courage
,
strength
and
wisedome
for
warre
,
and
besides
them
all
,
certified
him
by
his
spirit
that
he
was
called
of
God
to
such
a
seruice
.
Now
all
things
being
thus
appointed
by
God
,
he
,
as
it
is
said
heere
,
iudged
Israel
,
that
is
,
hee
executed
his
office
,
in
taking
vpon
him
the
protection
of
his
people
;
wherein
the
Lord
being
with
him
,
hee
rescued
them
out
of
bondage
to
liberty
againe
,
and
gouerned
them
,
and
restored
the
pure
worship
of
God
among
them
:
and
more
particularly
concerning
the
subduing
of
the
aduersary
of
Israel
,
it
is
said
,
that
the
Lord
strengthened
him
against
him
,
that
Cushan-rushathaim
I
meane
,
and
gaue
him
into
his
hands
.
And
this
cleerely
teacheth
vs
,
that
all
gifts
of
the
spirit
,
and
all
excellent
Doct.
effects
therof
,
they
are
none
of
ours
,
they
are
the
Lords
,
he
giueth
and
distributeth
them
at
his
pleasure
,
as
we
see
heere
,
that
it
was
the
spirit
of
the
Lord
that
came
vpon
Othniel
,
whereby
hee
brought
to
passe
the
great
things
that
he
did
.
And
whatsoeuer
is
of
any
note
in
man
for
price
and
exceliency
,
it
is
all
of
God
,
and
commeth
from
his
meere
bounty
.
Alas
there
is
no
bird
stripped
Note
.
of
her
feathers
more
bare
and
naked
,
then
man
in
himselfe
,
is
void
of
goodnesse
:
for
what
hath
he
that
he
hath
not
receiued
?
Insomuch
as
all
Iam.
1.
17.
that
he
hath
to
glory
of
is
his
sinne
.
A
most
holy
and
approued
truth
,
which
giueth
God
his
due
,
and
layeth
out
man
in
his
colours
,
that
hee
is
nothing
else
,
if
her
robbe
not
God
of
his
honour
,
and
pranke
not
vp
himselfe
in
his
gifts
,
he
is
nothing
else
(
I
say
)
but
naked
,
poore
,
and
a
mirrour
of
misery
.
Saul
the
King
of
Israel
,
when
he
wrought
so
great
a
deliuerance
for
Israel
against
the
Ammonites
:
Moses
and
Ioshua
in
the
mighty
preuailing
for
them
against
the
Heathen
nations
,
and
that
in
spite
of
all
their
teeth
,
who
were
the
proudest
of
them
;
yea
and
Salomon
in
all
his
royalties
,
what
had
they
to
commend
&
set
out
themselues
withall
,
but
the
gifts
which
God
furnished
them
with
?
How
doe
numbers
iet
vp
and
downe
,
vaunting
themselues
,
who
hauing
some
gifts
giuen
them
of
God
,
but
to
a
farre
other
end
then
they
vse
them
for
,
namely
to
honour
him
,
and
not
themselues
;
doe
neuer
thinke
of
any
such
matter
,
but
dare
more
boldly
sin
against
him
,
then
otherwise
they
durst
doe
,
and
all
because
hee
hath
bestowed
some
gifts
vpon
them
,
as
personage
,
beautie
,
strength
,
wealth
;
euen
as
one
should
strippe
a
poore
body
out
of
his
ragges
,
and
put
costly
and
comely
apparel
vpon
him
.
For
though
men
be
but
earth
and
wormes
meate
,
yet
how
doe
they
set
vp
themselues
,
some
for
their
high
aduancement
,
some
for
their
riches
,
which
yet
are
but
borrowed
;
and
other
for
their
painted
sheath
,
till
they
take
all
honour
(
that
they
can
)
from
God
?
yea
as
if
they
were
petty
Gods
themselues
,
and
he
onely
to
bee
called
God
of
them
.
Oh
admirable
pride
,
blindnesse
,
and
forgetfulnes
in
flesh
!
and
oh
as
great
patience
and
long
suffering
in
God
,
that
he
can
beare
it
at
their
hands
!
And
yet
for
all
that
I
haue
said
I
denie
not
,
but
hee
can
afford
them
these
his
gifts
and
farre
greater
,
if
they
could
giue
him
his
due
thereby
,
and
vse
them
to
set
forth
his
goodnesse
by
them
,
as
were
meete
.
The
same
I
might
say
of
learning
,
and
all
other
gifts
of
God
,
they
are
the
Lords
,
and
bestowed
at
his
pleasure
,
not
to
puffe
them
vp
that
haue
them
,
but
that
in
loue
and
humility
they
should
vse
them
for
1.
Cor.
13.
1.
the
good
of
others
.
And
much
more
then
his
supernaturall
gifts
of
the
spirit
,
as
godly
zeale
,
care
to
please
God
,
and
such
like
ought
to
be
vsed
to
the
same
ends
.
Now
to
proceed
,
when
God
had
giuen
his
spirit
to
Othniel
,
it
is
said
,
Hee
Point
2.
iudged
Israel
;
that
is
,
he
did
as
a
valiant
captaine
,
pull
them
out
of
seruitude
,
and
take
the
yoke
of
bondage
from
their
necks
,
and
restore
to
them
the
true
worship
of
God
,
and
gouerne
them
,
and
so
the
land
had
rest
.
All
this
,
with
such
like
befell
them
,
when
Gods
anger
was
turned
away
from
them
,
at
the
repentance
of
the
people
.
In
their
bondage
and
misery
,
who
would
haue
said
,
that
it
could
easily
,
or
in
short
time
haue
been
remoued
?
especially
,
that
such
a
change
might
haue
been
seene
?
But
this
teacheth
,
that
when
Gods
Doct.
2.
anger
is
remoued
from
a
people
or
person
,
all
things
goe
well
there
,
punishments
are
turned
into
blessings
,
and
great
heauinesse
into
ioy
and
comfort
.
Euen
as
a
cloudie
,
darke
,
and
tempestuous
day
is
forgotten
,
when
the
cleare
and
faire
sunshine
ouerspreadeth
and
beautifieth
the
earth
:
and
like
as
when
A
simile
two
great
men
who
by
their
strife
and
contention
disquieted
all
,
are
againe
made
friends
,
and
reconciled
;
for
then
the
people
in
that
towne
reioyce
,
and
hold
vp
their
countenance
.
So
it
is
said
heere
of
this
people
,
that
they
hauing
been
brought
into
such
extremity
for
eight
yeeres
,
God
sent
this
Othniel
a
deliuerer
and
a
Iudge
,
to
whom
he
gaue
courage
and
wisedome
,
so
that
he
brought
their
enemies
into
subiection
,
and
the
people
had
rest
and
deliuerance
.
By
all
these
signes
of
his
fauour
,
God
declared
that
his
anger
was
remoued
.
And
euen
so
,
we
shall
see
good
daies
,
if
we
take
heed
that
God
be
not
prouoked
to
anger
by
vs
:
and
though
his
anger
be
kindled
,
yet
if
we
cry
and
grone
to
him
vnder
our
burthen
,
lift
vp
our
hearts
and
beleeue
that
he
will
be
mercifull
vnto
vs
,
(
as
most
certainly
he
will
)
and
turne
away
his
wrath
and
displeasure
from
vs
:
for
in
his
fauour
is
life
,
and
when
his
louing
countenance
shineth
vpon
vs
,
all
other
things
shall
turne
to
vs
for
the
best
.
And
the
Lord
doth
either
remoue
outward
punishments
from
vs
,
or
else
vphold
vs
so
with
his
grace
to
beare
them
patiently
and
meekely
,
that
they
shall
be
no
burthens
,
but
matter
of
comfort
vnto
vs
.
Oh
that
we
should
not
Note
.
be
so
wise
as
to
preuent
this
one
thing
,
namely
,
that
the
wrath
of
God
might
be
kept
from
our
soules
,
while
the
body
shall
want
no
looking
to
,
that
I
say
no
more
,
yea
and
the
meanest
haue
both
care
and
skill
,
when
the
tempestuous
and
vnseasonable
weather
commeth
,
to
shroud
themselues
from
it
,
and
beware
that
it
doe
not
annoy
them
.
But
further
heere
,
in
that
both
estates
of
this
people
are
set
downe
together
,
as
their
bondage
with
their
freedome
,
their
rest
with
their
trouble
,
the
time
of
the
one
,
with
the
time
of
the
other
;
the
holy
Ghost
(
I
say
)
in
setting
downe
both
together
,
doth
teach
vs
to
consider
of
both
,
in
the
like
case
,
the
one
as
well
as
the
other
,
and
by
the
grieuousnesse
of
the
calamity
to
meditate
thus
:
Oh
what
should
wee
haue
done
,
if
wee
had
so
long
continued
in
Note
.
the
estate
that
they
were
in
;
wee
,
I
say
,
who
by
the
mercy
of
God
haue
enioyed
much
peace
,
with
plenty
of
commodities
:
if
enemies
euen
strangers
had
brought
vs
into
subiection
to
them
,
how
should
we
haue
borne
the
burthen
?
So
likewise
by
our
deliuerance
from
them
,
wee
should
meditate
of
Gods
goodnesse
to
vs
after
trouble
,
and
from
enemies
,
and
to
bethinke
vs
,
(
which
too
seldome
is
done
of
vs
)
what
a
great
fauour
of
God
it
is
vnto
vs
,
when
paine
,
penurie
,
or
the
like
are
taken
from
vs
,
and
to
prize
the
same
at
an
high
reckoning
.
And
he
that
desireth
to
stirre
vp
himselfe
to
true
thankfulnesse
to
God
for
such
a
change
and
deliuerance
will
doe
thus
,
as
hee
seeth
good
cause
,
and
hee
shall
in
best
manner
performe
it
,
by
supposing
in
our
A
Simile
.
best
estate
,
that
the
contrary
would
be
very
distastfull
,
painfull
,
and
irksome
vnto
vs
,
and
yet
might
haue
oppressed
vs
,
which
yet
being
through
his
exceeding
goodnesse
passed
away
from
vs
,
behold
now
light
and
ioy
is
come
in
the
place
of
it
.
For
as
the
light
is
the
more
esteemed
by
our
being
in
the
darke
;
and
faire
weather
is
the
more
welcome
to
vs
,
after
tempestuous
and
vnseasonable
times
:
euen
so
is
the
considering
of
sore
troubles
lately
oppressing
vs
,
an
especiall
meane
to
bring
prosperity
into
an
high
reckoning
with
vs
;
which
a
man
would
say
,
wee
had
need
to
doe
,
who
shall
obserue
,
how
soone
we
make
it
a
common
thing
,
and
little
worth
,
or
rather
abuse
it
to
our
owne
great
hurt
and
detriment
.
Concerning
the
time
of
the
peoples
rest
vnder
Othniel
,
euen
fortie
yeers
,
Vers.
11.
I
take
it
to
be
the
true
meaning
of
the
story
,
and
agreeable
to
the
originall
,
howsoeuer
the
interpreters
differ
about
it
,
the
best
translation
maketh
for
it
.
But
in
the
story
of
Ehud
,
vers.
30.
more
(
if
God
will
)
shall
be
said
of
it
,
where
the
vse
of
it
shall
be
also
added
.
So
Othniel
hauing
serued
his
time
,
was
gathered
to
his
fathers
,
as
we
are
to
looke
and
waite
for
the
same
,
after
the
like
seruice
in
our
places
.
And
this
of
the
first
example
of
the
three
before
mentioned
.
Vers.
12.
Then
the
children
of
Israel
againe
committed
wickednesse
in
the
sight
of
the
Lord
;
and
the
Lord
strengthened
Eglon
King
of
Moab
against
Israel
,
because
they
had
committed
wickednesse
before
the
Lord
.
13.
And
he
gathered
vnto
him
the
children
of
Ammon
,
and
Amalek
,
and
went
and
smote
Israel
,
and
they
possessed
the
city
of
Palme
trees
14.
So
the
children
of
Israel
serued
Eglon
King
of
Moab
eighteene
yeeres
.
Now
followeth
the
second
:
The
summe
whereof
is
this
,
that
the
people
vers.
12.
The
summe
and
parts
4
to
the
31.
verse
.
of
Israel
prouoked
God
to
anger
againe
by
their
sinnes
,
when
Othniel
was
dead
.
And
God
strengthened
the
King
of
Moab
against
them
,
with
other
most
wicked
confederates
;
who
oppressing
them
sore
a
long
time
,
they
cried
to
the
Lord
as
they
had
done
before
,
and
hee
stirred
vp
another
sauiour
,
one
Ehud
,
who
deliuered
them
out
of
their
grieuous
bondage
.
According
to
this
briefe
laying
out
of
the
story
,
the
parts
may
be
discerned
to
be
foure
,
as
in
the
former
.
Which
being
easie
to
bee
perceiued
,
I
will
not
stand
to
set
them
downe
,
but
speake
of
them
as
they
lie
in
order
.
The
first
thing
heere
to
be
noted
,
is
,
that
the
people
againe
wrought
euill
Doct.
vers.
12.
in
the
sight
of
the
Lord
,
as
they
had
done
before
.
And
this
shewes
that
they
broke
out
further
then
they
did
,
while
Othniel
liued
,
or
else
nothing
should
haue
been
said
more
then
before
in
his
daies
,
during
whose
time
though
they
be
not
commended
,
yet
neither
are
they
discommended
.
Therefore
to
say
nothing
of
either
,
seeing
I
haue
no
ground
for
it
,
let
that
be
obserued
whereof
the
text
giueth
iust
occasion
how
prone
and
ready
we
are
to
break
out
,
assoone
as
we
haue
any
opportunity
.
Oh
the
flesh
is
soone
wearie
of
pending
in
.
While
we
are
well
fenced
against
falles
by
good
teaching
and
company
,
I
must
needs
say
,
all
is
much
the
better
with
vs
,
and
we
be
the
easilier
kept
from
great
offences
.
Heere
in
this
land
especially
,
where
wee
haue
the
purity
of
the
Gospel
,
and
of
the
true
worship
of
God
established
among
vs
,
(
for
it
is
grosse
indeed
to
fall
from
a
good
course
,
while
that
is
present
)
and
also
while
godly
Magistrates
are
with
vs
to
encourage
vs
,
as
it
was
with
them
while
Othniel
liued
.
But
for
all
this
,
(
as
grosse
as
it
is
)
when
men
will
Note
.
let
loose
themselues
with
the
times
to
the
sinnes
thereof
,
and
such
helpes
faile
them
,
as
I
haue
spoken
of
,
what
care
soeuer
hath
been
among
them
of
honouring
God
in
former
times
,
they
are
soone
carried
away
,
euery
man
as
he
is
disposed
,
by
his
owne
corruption
one
to
some
sinne
,
and
another
to
another
.
And
yet
where
all
the
forementioned
outward
helpes
be
,
we
being
easily
brought
to
make
common
things
of
them
,
the
false
heart
will
be
ready
to
breake
out
,
and
fasten
delight
in
some
sinfull
pleasure
or
other
,
if
it
be
not
strongly
held
in
by
grace
,
as
by
a
bridle
.
Whereas
we
should
rather
grow
vp
stedfast
in
our
hope
,
curbing
vp
our
vnmortified
affections
,
that
so
we
might
be
vnoffensiue
in
our
Christian
course
,
and
the
better
be
able
to
helpe
to
shelter
other
weake
brethren
from
being
ouercome
and
led
away
by
strong
tentations
,
rather
then
our selues
(
who
haue
tasted
how
good
and
bountifull
the
Lord
is
)
to
be
plunged
into
the
depth
of
them
,
by
what
occasions
soeuer
to
their
great
offence
.
I
haue
oft
lamented
,
and
still
doe
,
the
lamentable
case
,
and
wofull
estate
of
such
,
who
are
easily
and
readily
deceiued
with
the
baits
of
sinne
,
when
I
see
to
what
shamefull
shiftings
and
bondage
they
bring
themselues
,
by
their
yeelding
thereto
,
who
might
haue
walked
at
great
liberty
toward
God
,
and
with
much
comfort
in
their
life
.
But
we
must
confesse
,
that
this
should
be
much
better
done
on
euery
side
,
if
diligent
teaching
were
ioyned
with
good
example
in
the
chiefe
,
to
giue
light
and
encouragement
to
the
meaner
sort
,
and
godly
Magistrates
,
according
to
their
duties
,
encouraging
the
good
,
and
ready
to
keepe
vnder
the
bad
and
disobedient
.
But
oh
that
many
of
both
sorts
were
not
discouragers
.
And
yet
without
respect
thereof
,
euery
particular
person
should
looke
to
his
owne
waies
,
not
promising
himselfe
such
helpes
in
this
euill
world
to
be
euer
at
hand
.
This
be
said
of
the
peoples
prouoking
of
God
againe
,
and
of
their
breaking
out
,
after
the
death
of
Othniel
.
Of
other
things
which
might
be
noted
heere
,
hauing
already
been
spoken
of
,
I
will
forbeare
to
say
any
more
,
both
in
this
place
,
and
throughout
the
booke
.
The
punishment
which
God
inflicted
vpon
the
people
for
their
renued
The
second
point
in
vers
.
12.
The
sense
.
sinnes
,
which
is
the
second
thing
in
this
example
,
followeth
in
this
and
the
next
two
verses
:
and
it
was
this
;
that
the
King
of
Moab
,
and
other
who
assisted
him
,
held
them
in
bondage
eighteene
yeeres
;
and
tooke
Iericho
,
which
was
called
the
city
of
Palme
trees
,
and
set
aide
there
,
the
more
to
oppresse
Israel
,
seeing
it
was
by
the
passage
ouer
Iordan
toward
Moab
.
Where
we
see
againe
,
that
if
we
shall
waxe
bold
to
sinne
against
the
Lord
,
hee
will
smite
,
as
we
haue
heard
,
come
it
sooner
,
or
come
it
later
.
But
in
that
hee
is
said
here
to
strengthen
Moab
,
and
as
it
were
to
furnish
him
against
his
owne
people
(
the
wicked
Idolaters
against
his
true
worshippers
)
onely
for
breaking
forth
now
at
this
time
heere
mentioned
,
to
offend
the
Lord
more
then
commonly
;
it
may
seeme
somewhat
strange
.
For
these
Ammonites
and
Amalekites
were
most
vile
enemies
of
God
,
and
grosse
Idolaters
.
But
he
will
Doct.
haue
vs
to
know
this
,
that
he
doth
often
punish
his
owne
people
,
by
them
that
are
worse
then
they
.
And
as
we
see
he
sendeth
these
cursed
nations
vpon
them
,
so
we
need
not
doubt
but
that
hee
can
and
will
send
the
very
Papists
,
(
as
little
as
many
loose
Protestants
feare
it
)
to
vexe
vs
,
if
we
prouoke
him
,
euen
as
he
hath
done
heretofore
,
when
the
sinne
of
men
,
and
their
knowledge
was
lesser
then
now
it
is
.
And
so
the
Lord
speaketh
in
Deuteronomie
,
Because
ye
haue
prouoked
me
by
that
which
is
no
God
,
I
will
prouoke
you
by
Deut.
32.
21.
them
,
whom
ye
haue
despised
as
no
people
.
It
is
as
harsh
a
thing
to
suffer
by
the
meanes
of
such
as
be
worse
then
our selues
,
as
it
is
for
the
child
to
be
beaten
by
the
seruant
.
But
God
will
suffer
them
,
partly
because
hee
knowes
that
to
be
the
way
to
abase
men
,
partly
because
their
enemies
will
set
it
on
to
the
purpose
when
they
are
let
loose
to
hurt
them
,
through
the
malice
that
is
in
them
;
euen
as
their
father
the
diuell
doth
when
he
can
.
But
God
would
haue
his
owne
learne
by
the
smart
which
they
sustaine
by
their
trouble
,
that
their
sinne
is
farre
more
odious
then
they
account
it
,
yea
then
theirs
,
who
whip
them
,
because
they
haue
been
taught
to
know
the
Lord
,
and
couenanted
to
serue
him
,
but
the
other
are
strangers
,
who
are
vnacquainted
with
his
waies
.
And
all
this
is
well
to
be
marked
,
because
this
errour
sticketh
fast
and
deepe
in
the
minds
of
some
,
that
wee
need
not
feare
the
Papists
,
Spaniards
,
Iesuites
,
or
any
such
Heretikes
,
because
we
professe
the
true
religion
that
they
hate
,
and
worship
Christ
Iesus
whom
they
dishonour
.
And
therefore
hauing
a
good
cause
,
they
say
,
why
should
we
feare
,
God
will
fight
for
vs
.
I
answere
,
they
must
haue
with
their
good
cause
,
a
good
conscience
also
:
for
else
they
may
as
truly
say
,
that
God
will
not
suffer
a
good
man
and
true
,
to
be
robbed
of
a
theefe
,
or
hurt
by
a
witch
,
which
Scripture
and
experience
doth
sufficiently
confute
:
but
as
God
exercised
holy
Iob
by
the
diuel
,
Iob
1.
2.
the
head
:
so
he
doth
other
of
his
deare
ones
by
witches
and
other
wicked
people
,
which
are
his
members
:
and
that
hee
suffereth
(
as
hee
seeth
cause
)
worse
people
then
his
owne
to
domineere
ouer
them
:
the
Egyptians
tyrannie
ouer
Israel
,
the
Canaanites
cruelty
,
and
the
examples
of
other
nations
in
this
booke
against
Gods
people
after
both
;
with
the
experience
of
all
ages
are
sufficient
to
testifie
.
That
is
cleare
enough
,
but
let
vs
further
see
the
reason
thereof
,
and
Gods
meaning
therein
.
For
he
doth
not
punish
his
owne
people
by
the
wicked
,
his
enemies
,
because
they
are
in
better
account
with
him
then
they
:
neither
to
put
them
in
hope
that
they
shall
goe
vnpunished
in
the
end
,
because
hee
vseth
their
seruice
(
as
he
did
Satan
against
Iob
,
to
try
him
,
)
but
because
hee
will
hereby
manifest
how
great
a
finne
it
is
to
abuse
,
and
liue
vnworthy
the
Gospell
;
therefore
he
beginneth
first
to
visit
his
owne
people
,
and
oft
times
euen
by
them
.
But
afterwards
,
as
Amos
saith
,
he
will
visit
Damascus
,
Moab
,
Amos
and
Ammon
,
and
make
them
drinke
of
the
dregs
:
for
if
hee
doe
this
to
a
greene
tree
,
in
comparison
of
them
,
how
much
more
will
he
do
it
to
the
withered
?
And
as
the
Lord
will
be
auenged
of
his
enemies
,
so
after
hee
hath
corrected
his
owne
he
will
againe
returne
to
them
.
Therefore
the
Church
is
brought
in
by
the
Prophet
Micha
to
say
thus
:
Reioyce
not
ouer
mee
,
O
mine
enemie
,
for
Mich.
7.
7.
though
I
fall
yet
shall
I
rise
againe
:
as
the
Prophet
speaks
,
meaning
that
the
Lord
would
finde
a
time
,
both
to
take
corrections
of
them
,
and
yet
to
be
pitifull
to
them
againe
;
euen
as
the
father
will
burne
the
rod
when
the
child
relenteth
,
and
promiseth
amendment
.
And
this
,
if
the
wicked
will
not
see
that
he
chastizeth
euen
his
owne
,
hauing
sinned
against
his
knowne
truth
,
but
once
(
as
it
were
)
and
therefore
hee
will
much
more
haue
a
day
for
them
,
to
pay
them
to
the
full
for
their
manifold
and
long
continued
rebellions
:
if
they
(
I
say
)
will
not
regard
it
,
let
Gods
seruants
profit
by
it
euery
way
,
both
they
who
are
iustly
visited
for
their
sinnes
,
and
also
they
who
are
more
free
;
who
know
that
hee
doth
vse
to
begin
iudgement
with
his
owne
house
,
that
they
1.
Pet.
4.
17.
may
thereby
returne
vnto
him
.
Besides
that
which
hath
been
said
of
these
nations
,
how
the
Lord
strengthened
Vers.
13.
them
against
Israel
;
so
wee
may
further
note
heere
how
they
were
confederate
together
against
Gods
people
:
wherby
we
may
further
learne
,
how
the
wicked
who
can
seldome
agree
together
betwixt
themselues
,
(
for
their
leagues
are
soone
broken
)
can
yet
easily
ioyne
together
to
vexe
Gods
people
.
And
thus
these
three
nations
did
consent
in
one
to
smite
them
.
Euen
as
we
reade
that
Herod
and
Pilate
,
which
had
been
enemies
one
to
the
other
,
were
made
friends
by
ioyning
both
against
Christ
.
As
two
dogs
that
fight
each
with
other
for
a
bone
,
yet
both
ioyne
in
biting
the
passenger
.
Or
A
Simile
,
as
theeues
who
consent
to
rob
the
true
man
,
though
they
cannot
agree
in
diuiding
the
spoile
:
for
in
that
they
disagree
each
from
other
,
it
is
because
they
want
the
true
band
of
vnion
:
but
in
that
they
consent
,
it
comes
from
their
mutuall
hatred
of
vertue
,
and
feare
lest
their
owne
kingdome
should
be
ouerthrowne
.
And
we
finde
it
as
true
in
these
our
daies
,
that
they
who
cannot
brooke
one
another
,
but
haue
sharpe
contentions
and
broyles
betwixt
themselues
,
can
yet
with
free
consent
,
band
themselues
against
Gods
seruants
.
Which
,
(
to
leaue
them
to
repent
for
it
if
God
giue
them
grace
)
one
would
thinke
should
make
vs
cling
and
cleaue
fast
vnto
the
Lord
,
that
yet
we
may
haue
him
on
our
sides
,
and
to
stand
with
vs
against
them
,
whensoeuer
they
shall
strengthen
one
another
to
molest
and
oppresse
vs
;
and
also
to
maintaine
our
Christian
amity
with
our
brethren
the
more
strongly
,
by
breaking
off
contentions
,
which
easily
arise
,
lest
the
children
of
this
world
condemne
vs
.
The
punishment
is
bondage
,
and
as
the
former
generation
was
to
the
Vers.
14.
The
sense
.
King
of
Aram
,
so
now
they
were
in
bondage
to
the
Moabites
:
the
time
that
it
continued
,
was
more
then
double
in
respect
of
the
former
,
euen
eighteene
yeeres
.
The
people
that
now
were
brought
into
bondage
,
though
they
were
neither
all
that
were
in
the
former
calamity
,
nor
they
only
,
yet
the
rest
who
were
growne
vp
at
this
time
,
had
seene
the
workes
of
God
,
and
receiued
the
religion
of
their
fathers
;
and
therefore
they
smarted
iustly
with
the
rest
,
with
whom
they
had
sinned
.
By
them
both
wee
learne
,
that
they
Doct.
prouide
ill
for
themselues
,
who
make
slight
vse
of
Gods
former
corrections
for
sinne
,
and
that
thereby
they
bring
and
pull
downe
vpon
themselues
greater
iudgements
.
As
Christ
said
to
the
man
that
was
healed
,
Goe
thy
way
Ioh.
5.
14.
and
sinne
no
more
,
left
a
worse
thing
befall
thee
.
So
he
threatened
in
Leuiticus
,
Leuit.
26.
18.
that
if
they
did
not
amend
by
the
former
punishments
,
hee
would
adde
seuen
times
more
.
And
did
not
Pharaoh
finde
it
,
who
for
his
mocking
of
God
,
and
hardening
his
heart
against
him
,
when
he
confessed
that
God
had
been
iust
in
sending
vpon
him
so
grieuous
iudgements
at
the
first
,
prouoked
him
to
send
many
more
vpon
him
afterwards
?
And
we
at
this
day
,
who
haue
had
deliuerance
from
trouble
,
which
our
sinnes
procured
and
brought
vpon
vs
,
haue
too
good
proofe
of
this
that
I
say
:
that
we
smart
more
by
the
after
sinnes
,
and
those
which
we
renue
daily
,
Note
.
then
by
the
former
:
euen
as
a
renued
wound
is
more
smartie
and
dangerous
.
And
stands
it
not
with
the
righteous
iudgement
of
God
,
that
it
should
be
so
?
Is
it
meet
that
we
should
tempt
God
in
such
a
manner
,
and
that
wee
should
not
beare
the
marke
of
it
about
vs
in
our
flesh
,
or
in
our
consciences
?
And
so
we
doe
.
For
to
say
nothing
of
those
who
sinne
more
willingly
,
in
whom
this
is
more
clearely
verified
,
it
appeareth
in
the
weaker
sort
of
Gods
children
euidently
,
who
sinne
but
of
negligence
and
some
carelesnesse
rather
then
wittingly
,
that
they
smart
also
for
the
same
.
For
beside
their
outward
Note
.
crosses
,
their
oft
doubtings
also
of
their
saluation
,
whereof
yet
they
haue
had
assurance
before
:
and
by
many
great
feares
they
haue
oft
times
,
that
all
is
not
well
with
them
to
Godward
:
the
which
(
for
the
most
part
)
do
come
of
the
slight
and
slendervse
that
they
make
of
their
deliuerance
from
their
first
feare
and
trouble
of
minde
which
they
sustained
.
And
it
would
much
more
appeare
in
many
others
,
that
their
latter
troubles
which
they
beare
,
and
by
which
they
smart
;
for
their
latter
and
new
prouokings
of
God
are
farre
more
grieuous
then
the
former
,
and
they
farre
hardlier
recouer
out
of
them
,
if
they
did
not
burie
the
remembrance
of
them
,
and
willingly
forget
them
,
through
the
hardening
of
their
hearts
:
when
yet
if
they
could
consider
aright
of
it
,
euen
that
is
the
greatest
punishment
of
all
.
And
although
they
rise
out
of
it
againe
in
time
afterwards
,
yet
it
is
done
confusedly
;
or
if
they
see
their
sinne
and
repent
of
it
,
it
is
after
a
good
space
,
and
so
,
much
time
hath
at
the
least
been
lost
,
or
vnprofitably
passed
ouer
by
them
.
And
whereas
this
punishment
that
was
cast
vpon
them
,
was
bondage
to
a
forraine
nation
,
both
cruel
and
idolatrous
;
Oh
it
was
a
yoke
most
vnwelcome
:
and
so
we
are
to
account
of
it
,
whensoeuer
,
and
whomsoeuer
of
vs
it
shall
fall
vpon
.
Subiection
in
children
to
parents
;
in
seruants
to
masters
;
in
subiects
to
Prince
,
is
naturall
and
kind
.
But
no
such
thing
is
bondage
to
strangers
,
but
fearefull
and
tedious
,
as
we
haue
heard
oft
times
,
when
some
persons
heere
among
vs
haue
been
taken
by
the
Turkes
,
yea
and
Dunkirks
,
into
what
wofull
state
they
haue
been
brought
.
And
although
God
hath
mercifully
perswaded
our
nation
it selfe
from
it
;
yet
we
know
in
what
danger
we
haue
been
,
especially
to
the
Spaniard
;
and
namely
in
that
yeere
,
1588.
And
let
vs
not
be
senselesse
in
hearing
this
,
or
carelesse
:
for
if
these
reuoltings
in
the
better
sort
,
and
prophanenesse
(
with
many
particular
sinnes
)
in
the
common
sort
,
continue
,
if
the
Lord
punish
vs
not
,
with
that
one
kind
,
Note
.
we
may
be
sure
that
some
one
or
other
shall
be
in
the
roome
of
it
;
yea
and
if
we
be
not
blind
in
beholding
it
,
the
plague
and
dearth
hath
already
seazed
vpon
many
thousands
,
whatsoeuer
be
behind
to
arrest
such
as
remaine
.
Vers.
15.
But
when
the
chilhren
of
Israel
cried
vnto
the
Lord
,
the
Lord
stirred
vp
a
sauiour
to
them
,
Ehud
the
sonne
of
Gera
,
the
sonne
of
Iemini
,
a
man
lame
of
his
right
hand
:
and
the
children
of
Israel
sent
a
present
by
him
to
Eglon
King
of
Moab
.
The
third
point
and
fourth
in
this
second
example
follow
,
namely
,
the
The
sense
.
cry
of
the
people
,
testifying
their
repentance
,
and
the
Lords
mercy
,
who
pitying
them
,
sent
them
another
like
Othniel
,
who
should
deliuer
them
.
The
man
is
named
and
described
in
the
text
.
He
first
slue
the
King
of
Moab
,
and
after
,
ten
thousand
men
of
his
,
strong
and
good
warriours
,
and
so
deliuered
Israel
out
of
bondage
.
This
followeth
in
the
story
,
but
it
was
necessary
for
me
to
mention
it
heere
,
seeing
otherwise
,
this
sending
of
a
present
by
him
to
the
King
of
Moab
,
which
the
people
of
Israel
are
in
this
verse
said
to
haue
done
,
should
haue
been
hard
to
vnderstand
,
to
what
end
it
is
set
downe
:
whereas
the
sending
of
it
to
him
by
the
men
of
Israell
,
was
the
meane
of
killing
the
King
of
Moab
,
and
the
pretence
that
they
had
to
couer
their
intent
.
But
more
of
this
afterwards
,
as
the
words
of
the
text
when
I
come
to
them
,
shall
offer
occasion
.
But
now
let
vs
handle
the
points
that
are
in
this
verse
,
as
they
lie
in
order
,
and
as
for
this
time
we
shall
be
able
.
First
,
it
is
said
that
the
people
cryed
to
the
Lord
from
vnder
their
sore
Doct.
vers.
15.
bondage
,
wherewith
they
were
oppressed
.
And
had
it
not
been
better
for
them
to
haue
been
without
it
,
and
to
haue
serued
the
Lord
with
comfort
,
as
they
did
while
Othniel
liued
with
them
?
so
should
they
not
haue
needed
to
cry
.
How
this
their
crying
was
a
signe
of
their
repentance
,
I
haue
largely
shewed
in
the
former
example
,
vers.
9.
and
that
may
serue
for
both
.
But
that
which
I
will
note
now
from
their
crying
,
is
this
;
that
the
best
end
of
our
pleasures
of
sinne
,
is
howling
and
crying
;
which
though
it
did
heere
accompany
repentance
,
(
as
seldome
it
doth
)
yet
is
it
painful
,
but
without
it
,
dreadfull
Note
.
and
deadly
:
neither
doe
many
meet
with
that
(
as
I
said
)
though
too
many
haue
their
part
in
this
.
For
the
times
that
follow
sinne
,
when
it
is
done
and
ended
,
are
not
like
the
time
in
which
it
is
committed
:
they
full
of
smart
and
sorrow
,
this
taken
vp
in
deceiueable
pleasure
.
Consider
this
all
you
that
are
giuen
to
your
appetite
,
and
will
haue
your
pleasure
,
where
ye
can
come
by
it
,
howsoeuer
the
Lord
forbids
it
,
and
how
deare
soeuer
it
cost
you
.
If
ye
may
end
with
crying
(
which
yet
they
can
ill
Note
.
away
with
,
who
hunt
after
vaine
pleasure
.
I
meane
,
that
which
is
companion
to
repentance
)
ye
haue
infinitely
to
thanke
God
for
it
:
but
who
can
assure
you
that
ye
shall
speed
so
well
,
and
haue
so
good
an
end
thereof
?
who
may
iustly
feare
(
an
hundred
to
one
)
that
painfull
crying
,
which
maketh
way
to
perpetuall
howling
and
gnashing
of
teeth
.
As
your
sinnes
haue
been
great
,
so
shall
your
cries
be
great
,
saith
the
Lord
;
as
namely
he
doth
by
Abraham
to
the
rich
man
:
Sonne
,
in
thy
life
time
thou
enioyedst
thy
pleasure
,
but
now
thou
art
tormented
.
Is
not
this
lamentable
,
when
we
might
liue
comfortably
,
Luk.
16.
25.
enioying
our
health
,
peace
,
liberty
,
and
welfare
with
Gods
good
liking
?
But
oh
wofull
it
is
,
that
none
of
his
benefits
,
how
precious
soeuer
,
are
commonly
accounted
of
vs
according
to
their
value
;
to
wit
,
thankfully
,
nor
vsed
soberly
and
aright
,
but
so
as
we
are
inforced
to
cry
out
at
the
last
(
at
least
we
haue
cause
so
to
doe
)
of
our
abusing
of
them
.
For
there
cannot
a
iot
or
tittle
of
Gods
word
fall
to
the
ground
,
who
saith
,
Reioyce
O
young
man
in
Eccles.
11.
9.
thy
youth
,
and
let
thine
heart
cheere
thee
in
the
daies
of
thy
youth
,
and
walke
in
the
waies
of
thy
heart
,
and
in
the
sight
of
thine
eyes
,
but
know
that
for
these
things
he
will
bring
thee
to
iudgement
.
But
I
cannot
goe
through
this
whole
verse
at
this
time
.
But
thus
much
of
this
third
point
beside
that
which
I
haue
spoken
of
it
elsewhere
.
THE
TWENTIETH
SERMON
ON
THE
THIRD
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
followeth
the
fourth
point
in
this
example
,
and
that
is
;
how
God
had
mercy
on
the
people
when
they
cried
vnto
him
,
and
gaue
them
another
deliuerer
,
this
Ehud
by
name
,
of
the
family
of
Iemini
,
which
pertained
to
the
tribe
of
Beniamin
,
and
lame
on
his
right
hand
.
And
by
this
,
as
Doct.
2.
in
vers.
15.
it
appeares
that
Gods
hand
is
not
shortened
in
raising
vp
one
deliuerer
after
another
;
so
we
may
see
how
good
and
kinde
the
Lord
is
,
in
hearing
the
cries
and
grones
of
his
people
,
and
that
often
times
;
euen
againe
and
againe
,
when
they
make
their
complaint
vnto
him
.
And
this
hee
doth
as
well
in
the
daily
pardoning
of
our
infirmities
which
are
innumerable
,
(
for
who
can
reckon
them
?
)
as
also
in
such
falles
as
are
more
grieuous
,
if
it
repent
vs
from
our
heart
,
as
he
willeth
vs
to
doe
in
Hosea
.
Which
doctrine
is
warily
to
be
receiued
,
for
wee
are
ready
to
fall
into
Hos.
14.
1.
2.
extremities
on
both
sides
.
For
some
doubt
and
feare
that
God
will
not
receiue
them
againe
,
though
they
returne
to
him
,
remembring
their
former
shamefull
and
wilfull
transgression
:
but
that
errour
of
theirs
must
be
amended
.
Other
are
ready
,
when
they
heare
of
Gods
receiuing
sinners
graciously
,
and
that
againe
and
againe
(
they
lamenting
after
him
,
)
they
are
ready
(
I
Note
.
say
)
to
thinke
that
they
shall
easily
bee
forgiuen
,
without
any
remorse
or
pricke
of
conscience
for
their
sinne
:
which
is
a
grosse
abusing
of
Gods
patience
and
his
readinesse
to
receiue
sinners
,
who
haue
offended
:
and
differeth
not
much
from
them
,
who
say
,
[
Let
vs
sinne
,
that
grace
may
abound
.
]
The
middle
way
betwixt
both
is
safest
to
goe
in
:
to
wit
,
not
to
cast
away
their
confidence
,
when
they
vnfainedly
turne
to
God
,
and
yet
not
to
take
or
arrogate
to
themselues
the
beleeuing
of
pardon
,
while
they
continue
bold
in
sinning
,
without
broken
and
relenting
hearts
.
Note
.
And
this
lesson
being
learned
of
vs
,
as
God
teacheth
it
,
and
hath
himselfe
giuen
example
vnto
vs
,
is
a
sound
and
certaine
rule
to
guide
vs
toward
our
neighbours
who
haue
offended
vs
:
that
is
to
say
,
that
as
he
embraceth
and
forgiueth
sinners
returning
vnto
him
;
so
we
should
not
bee
cruell
or
hard-hearted
toward
them
,
but
readily
to
receiue
them
,
when
they
submit
themselues
.
According
to
that
which
our
Sauiour
answered
to
Peter
,
when
he
asked
him
,
how
oft
he
should
forgiue
his
brother
,
vnto
seuen
times
?
he
answered
Mat.
18.
21.
him
,
I
say
not
vnto
seuen
times
,
but
seuenty
times
seuen
.
We
ought
therefore
to
forgiue
them
:
but
what
?
not
the
transgression
of
Gods
law
,
for
we
cannot
doe
that
,
for
none
can
forgiue
sinne
but
God
.
But
the
wrong
and
iniurie
Mat.
9.
3.
done
vnto
vs
,
and
the
euill
minde
they
beare
toward
vs
,
(
I
say
)
that
wee
ought
(
as
we
professe
in
the
fifth
petition
)
to
remit
.
As
for
satisfaction
,
if
he
haue
taken
away
our
goods
,
we
may
,
in
the
remitting
that
,
doe
,
as
the
repentance
and
ability
of
the
partie
shall
giue
occasion
.
and
so
I
say
of
the
punishment
which
he
hath
deserued
,
if
he
haue
hurt
vs
in
our
body
,
name
,
or
otherwise
;
yet
if
it
bee
expedient
,
and
that
wee
sustaine
not
any
great
detriment
Note
.
thereby
,
we
may
remit
it
.
But
yet
in
some
case
,
though
we
forgiue
the
wrong
,
yet
wee
may
vrge
the
partie
that
is
culpable
,
to
satisfaction
and
punishment
,
according
to
the
law
of
God
,
and
the
nation
where
wee
liue
;
left
men
should
be
emboldened
to
sinne
thereby
:
yea
and
sometime
wee
who
are
wronged
,
ought
so
to
doe
necessarily
:
otherwise
we
should
sin
against
God
,
and
the
Common-wealth
.
And
thus
Achan
by
Iosua
,
and
the
theefe
on
Iosh.
7.
25.
the
crosse
,
were
iustly
punished
and
put
to
death
,
for
why
?
both
Gods
law
and
mans
had
else
been
broken
.
This
I
haue
said
of
this
matter
,
there
being
Luk.
23.
41.
some
difficulty
about
it
,
that
we
may
see
what
wee
are
bound
to
remit
vnto
our
neighbour
,
and
how
farre
.
An
other
thing
in
this
verse
is
,
that
this
Ehud
,
who
was
giuen
them
as
a
Doct.
3.
deliuerer
,
is
said
to
haue
bin
lame
,
but
in
what
part
of
his
body
?
euen
on
his
right
hand
,
that
member
which
might
worst
be
missed
,
especially
in
a
valiant
captaine
and
man
of
war
,
as
he
was
,
and
now
called
to
shew
his
strength
and
skil
,
wherin
we
can
say
no
lesse
,
but
that
God
doth
that
which
is
strange
and
maruellous
in
our
eyes
.
For
he
sheweth
vs
hereby
,
that
he
when
it
pleaseth
him
,
(
and
that
is
most
commonly
)
vseth
weake
meanes
to
effect
and
bring
great
matters
to
passe
,
that
his
glory
may
be
more
easily
seene
,
and
giuen
vnto
him
:
yet
flesh
and
carnall
reason
will
not
yeeld
easily
thereunto
.
But
for
proofe
of
the
doctrine
,
looke
what
base
and
weake
instruments
the
Lord
vsed
to
vexe
a
mighty
King
(
I
meane
Pharaoh
)
namely
,
Frogs
,
Lice
,
Locusts
,
&
such
like
.
So
Ionathan
&
his
armor-bearer
flew
many
of
the
Philistims
:
Dauid
Goliah
.
In
the
Prophet
Ioels
time
,
how
did
the
Lord
plague
the
drunkards
,
and
the
sinners
of
the
land
,
who
were
so
iolly
,
hauing
the
fruits
of
the
earth
in
plentifull
manner
to
serue
their
turne
,
as
though
there
had
been
none
that
could
haue
resisted
them
,
how
did
he
(
I
say
)
plague
the
the
stoutest
and
the
mightiest
of
them
by
the
like
weake
meanes
,
spoiling
thereby
the
fruits
of
the
earth
,
without
the
which
their
iollity
must
fall
to
the
ground
?
Thus
the
Prophet
speaketh
:
Heare
ye
this
,
O
Elders
,
and
hearken
all
ye
inhabitants
of
the
world
;
whether
such
a
thing
hath
been
in
your
daies
,
or
in
the
Ioel
1.
3.
daies
of
your
fathers
:
That
which
is
left
of
the
Palmer
worme
,
hath
the
Grashopper
eaten
,
and
the
residue
of
the
Grashopper
,
hath
the
Canker
worme
eaten
,
and
the
residue
of
the
Canker
worme
,
hath
the
Caterpiller
eaten
.
And
to
see
the
mighty
hand
of
God
in
other
matters
,
which
farre
exceede
these
,
(
for
God
can
and
doth
this
often
,
but
this
ought
not
to
cause
vs
therefore
to
bee
slight
in
meanes
vsing
to
serue
his
prouidence
,
)
How
did
hee
by
his
Apostles
,
who
were
simple
men
,
and
of
no
great
account
in
the
world
,
yet
how
did
hee
by
their
ministery
and
weake
preaching
,
(
as
it
was
accounted
)
subdue
the
proud
and
stately
world
to
the
obedience
of
the
Gospel
?
Euen
Paul
,
but
one
man
,
how
many
cities
,
yea
countries
did
he
bring
from
darkenesse
to
light
,
and
from
the
power
of
Satan
,
vnto
God
;
insomuch
as
whole
Asia
was
filled
with
his
doctrine
,
and
both
Iewes
and
Grecians
heard
the
word
of
the
Lord
.
And
so
Act.
19.
10.
in
our
daies
hee
hath
perswaded
many
to
become
true
Christians
by
the
ministery
and
labours
of
them
,
who
are
of
small
reputation
in
the
world
.
And
why
he
bringeth
to
light
such
excellent
tidings
of
the
kingdome
of
glory
,
by
so
weake
meanes
;
Saint
Paul
sheweth
the
reason
in
these
words
;
We
haue
this
treasure
in
earthen
vessels
(
saith
he
)
that
the
excellency
of
that
power
●
.
Cor.
4.
7.
might
be
of
God
,
and
not
of
vs
.
Therfore
despise
not
the
weake
,
by
whom
God
worketh
;
neither
let
such
discourage
themselues
,
who
by
the
grace
of
humility
,
meeknesse
,
loue
,
and
such
like
,
with
their
small
gifts
,
shall
edifie
and
build
vp
the
Church
of
Christ
,
when
the
knowledge
in
the
bare
letter
,
of
such
as
are
thereby
puffed
vp
,
shall
doe
little
good
.
And
as
it
is
in
the
ministery
,
1.
Cor.
13.
1.
2.
so
shall
it
be
seene
in
the
people
,
that
true
godlinesse
accompanying
the
knowledge
of
Christ
,
though
ridiculous
among
men
,
shall
do
much
in
perswading
and
drawing
many
to
the
loue
of
the
Gospell
,
and
fellowship
therein
;
which
as
it
is
the
greatest
,
so
it
is
(
doubtlesse
)
the
rarest
thing
that
is
to
be
seene
among
the
people
.
As
in
the
example
of
the
woman
of
Samaria
is
to
be
seene
,
who
brought
her
neighbours
to
Christ
,
being
conuerted
her selfe
:
yea
and
this
may
bee
seene
still
at
this
day
,
that
euen
priuate
persons
truly
religious
,
shall
with
their
humility
,
diligence
,
and
loue
,
doe
much
more
good
then
they
who
haue
variety
of
knowledge
and
vtterance
,
being
destitute
of
those
graces
,
though
they
bee
little
accounted
of
.
The
vse
of
all
that
I
haue
said
of
this
point
is
,
that
we
haue
the
works
of
God
(
how
meanely
soeuer
accounted
of
)
and
specially
his
worke
of
grace
in
men
,
that
wee
haue
them
(
I
say
)
in
most
high
reuerence
,
in
comparison
of
the
gloriousest
acts
of
men
.
And
this
of
the
foure
points
in
this
story
,
from
the
12.
verse
;
namely
,
1.
the
reuolting
of
the
people
from
God
:
2.
the
Lords
punishing
them
:
3.
their
crying
to
God
:
and
4.
his
sending
a
deliuerer
to
them
.
And
thus
much
of
this
matter
.
But
these
foure
things
in
this
second
story
thus
ended
,
there
remaineth
The
sence
of
that
which
remaineth
in
the
15.
verse
.
somewhat
in
this
verse
,
that
hath
not
yet
been
spoken
of
,
and
much
in
the
whole
chapter
by
occasion
of
the
last
point
,
I
meane
of
Ehuds
deliuering
them
;
with
which
I
will
proceed
;
and
first
with
that
part
of
this
15.
verse
that
remaineth
.
The
words
are
these
:
[
And
the
children
of
Israel
sent
a
present
by
him
to
Eglon
King
of
Moab
.
]
Heere
,
if
this
trouble
any
,
that
the
largest
part
of
this
story
remaineth
behinde
vnhandled
,
and
wherefore
it
should
bee
so
,
seeing
the
foure
materiall
points
or
parts
of
the
chapter
haue
(
as
wee
haue
seene
)
been
handled
already
:
I
answere
;
all
that
is
behinde
to
the
31.
verse
,
doth
issue
and
grow
out
,
and
by
occasion
of
the
last
point
of
the
4.
namely
,
of
the
deliuerer
whom
God
raised
vp
to
the
people
,
I
meane
Ehud
,
and
is
set
downe
to
illustrate
and
amplifie
the
deliuerance
of
the
people
,
as
shall
appeare
,
euen
how
God
deliuered
them
from
the
bondage
of
the
Moabites
,
and
gaue
them
rest
.
The
person
being
this
Ehud
,
as
hath
been
said
,
the
story
shewes
how
hee
wrought
this
their
deliuerance
;
and
it
was
thus
:
first
,
by
slaying
the
King
of
Moab
himselfe
,
which
reacheth
to
the
27.
verse
:
then
by
killing
ten
thousand
of
the
men
of
Moab
,
which
is
to
the
30.
verse
;
after
the
which
followeth
the
subduing
of
the
Moabites
,
and
the
deliuerance
and
rest
of
the
people
,
to
the
31.
Now
of
the
first
of
these
in
the
first
place
;
namely
,
of
killing
the
King
.
For
the
laying
forth
of
the
which
wee
are
to
consider
,
first
,
the
things
that
went
before
it
,
namely
,
by
what
meanes
hee
wrought
such
a
great
worke
,
and
they
are
set
downe
to
the
21.
verse
:
then
the
act
it selfe
,
which
is
to
the
23.
and
the
things
that
followed
,
to
the
27.
The
things
that
went
before
it
,
as
the
meanes
to
worke
it
by
,
were
the
double
going
or
iourney
of
Ehud
to
the
King
of
Moab
:
the
first
when
hee
deliuered
the
present
to
him
onely
:
to
the
nineteenth
verse
:
the
last
,
when
he
did
the
act
it selfe
,
to
the
21
:
In
his
first
iourney
to
him
,
note
these
three
things
:
one
,
the
occasion
of
it
,
that
was
,
a
carrying
of
a
present
to
him
:
the
second
,
his
furnishing
himselfe
to
do
the
deed
,
with
a
short
and
sharpe
dagger
:
then
the
deliuering
of
the
present
.
Thus
the
storie
being
set
downe
at
large
in
the
text
,
I
haue
laid
it
forth
in
the
seuerall
parts
of
it
,
so
farre
as
in
this
place
is
expedient
for
the
better
vnderstanding
of
the
reader
.
Now
let
vs
go
through
them
all
in
order
.
And
first
,
whereas
it
is
said
in
the
latter
end
of
this
15.
verse
,
That
the
children
of
Israel
sent
a
present
by
Ehud
to
the
King
of
Moab
,
for
so
it
was
indeed
,
as
the
word
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
,
and
not
tribute
:
this
(
as
I
said
)
was
the
occasion
by
which
he
went
to
him
:
so
by
this
present
,
the
King
of
Moab
was
blind
folded
,
that
hee
might
not
suspect
any
such
matter
afterward
,
to
bee
intended
by
Ehud
,
when
hee
attempted
and
went
about
the
fact
in
deed
.
For
though
it
was
lawfull
for
him
and
the
Israelites
to
goe
about
to
kill
him
,
yet
it
was
nothing
meet
,
that
they
should
by
any
vndiscreetnesse
,
giue
him
occasion
to
suspect
it
.
And
by
this
which
was
Doct.
4.
in
vers.
15.
allowed
in
them
,
we
may
see
,
that
it
is
lawful
and
not
displeasing
to
God
,
for
a
good
man
being
in
danger
or
displeasure
with
another
,
and
namely
a
superiour
,
to
remoue
it
(
if
he
can
)
by
a
gift
or
present
.
I
know
presents
may
be
lawfully
sent
in
other
respects
,
namely
,
to
shew
thankfulnesse
for
kindnesse
receiued
:
and
I
know
also
that
a
gift
somtime
is
sent
to
the
helping
forward
of
a
bad
matter
,
and
for
the
corrupting
of
iudgement
,
which
is
most
odious
;
neither
of
both
these
is
meant
heere
.
But
to
get
fauour
,
and
namely
,
with
our
betters
,
by
such
meanes
,
when
we
know
no
other
to
bee
like
to
preuaile
,
there
is
nothing
against
it
,
but
that
wee
may
serue
Gods
prouidence
that
way
,
for
the
remouing
of
displeasure
.
And
so
did
our
father
Iacob
seeke
to
Gen.
32.
13.
put
away
the
wrath
of
his
brother
Esau
,
and
to
procure
his
fauour
.
And
although
he
who
receiueth
it
,
doth
oftentimes
offend
therein
,
for
that
hee
should
yeeld
fauour
without
it
,
yet
for
the
giuer
wee
know
what
Salomon
saith
;
A
gift
in
secret
pacifieth
wrath
.
And
it
doth
as
well
pull
downe
the
heart
of
him
that
sendeth
it
,
as
mollifie
him
that
receiueth
it
,
which
is
farre
better
then
that
both
,
or
either
of
them
should
ranckle
and
bee
inflamed
,
each
against
the
other
.
And
this
may
suffice
to
haue
been
said
of
this
matter
,
and
so
of
the
whole
15.
verse
.
Vers.
16.
And
Ehud
made
him
a
dagger
with
two
edges
,
of
a
cubit
length
,
and
he
did
gird
it
vnder
his
raiment
vpon
his
right
thigh
.
17.
And
he
presented
the
gift
vnto
Eglon
King
of
Moab
,
and
Eglon
was
a
vnry
fat
man
.
18.
And
when
he
had
now
presented
the
present
,
he
sent
away
the
people
that
bare
the
present
.
19.
But
he
turned
againe
from
the
quarries
that
were
by
Gilgal
,
and
said
,
I
haue
a
secret
errand
to
thee
O
King
,
who
said
,
keepe
silence
,
and
all
that
stood
about
him
went
out
from
him
.
20.
Then
Ehud
came
to
him
(
and
he
sat
alone
in
a
sommer
parlor
which
he
had
)
and
Ehud
said
,
I
haue
a
message
to
thee
from
God
.
Then
he
arose
out
of
his
throne
.
EHud
,
whom
God
had
giuen
to
the
people
for
a
deliuerer
,
was
by
the
consent
of
them
,
chosen
to
goe
with
the
present
to
the
King
of
Moab
,
and
he
knowing
that
he
was
to
deliuer
the
people
out
of
his
hands
,
did
thus
goe
about
it
;
namely
,
to
prouide
him
a
sharpe
dagger
for
more
speedy
expedition
thereof
,
and
girded
the
same
vnder
his
right
thigh
,
that
there
might
be
the
lesse
suspition
of
that
he
intended
.
For
though
the
danger
could
not
be
but
very
great
,
and
he
notwithstanding
be
doubted
not
of
good
successe
from
God
,
yet
he
cast
with
himselfe
how
many
and
great
the
perils
were
in
going
about
it
,
that
he
might
the
wiselier
auoid
them
.
I
confesse
,
that
this
act
that
they
intended
to
doe
,
namely
to
kill
the
King
of
Moab
secretly
,
and
thus
to
prouide
for
it
,
and
to
couer
it
by
the
present
that
hee
offered
him
,
I
confesse
(
I
say
)
that
if
God
had
not
called
him
to
it
,
and
set
him
about
it
,
it
had
been
an
action
(
in
many
respects
)
odious
,
and
highly
to
be
condemned
.
But
God
raising
him
vp
to
such
an
end
,
hee
was
approued
of
him
therein
,
and
that
was
his
encouragement
and
emboldening
,
that
God
had
called
him
to
accomplish
that
worke
.
And
heere
note
from
that
which
I
haue
now
said
,
that
this
is
that
which
Doct
in
vers.
15.
and
16.
must
encourage
vs
in
the
difficultest
matters
;
that
we
in
taking
them
in
hand
,
are
set
a
worke
by
God
,
and
do
know
,
that
he
is
pleased
with
the
things
that
we
goe
about
:
this
(
I
say
)
is
that
which
we
must
be
perswaded
of
,
that
wee
haue
him
with
vs
,
to
the
end
wee
may
cheerefully
goe
through
with
them
.
Looke
wee
carefully
to
this
,
and
wee
shall
prosper
,
and
make
we
it
our
common
practise
in
our
affaires
,
and
we
shall
throughout
see
good
daies
.
But
if
we
haue
no
allowance
from
him
in
doubtfull
cases
,
and
much
more
in
such
as
haue
apparant
shew
of
euill
,
we
may
not
enterprize
them
any
more
then
Ehud
might
heere
without
his
warrant
.
And
where
wee
haue
no
commandement
for
that
which
we
take
in
hand
,
as
in
a
thing
that
is
indifferent
,
let
vs
know
our
liberty
,
and
that
wee
doe
that
which
wee
are
perswaded
doth
please
God
best
,
and
so
wee
shall
haue
peace
in
that
wee
goe
about
.
But
how
little
this
is
regarded
,
and
how
men
take
in
hand
the
things
which
they
doe
of
their
owne
head
,
and
to
their
owne
liking
,
and
how
ill
successe
they
haue
in
such
of
their
actions
,
as
it
is
lamentable
to
behold
it
;
so
I
refer
the
reader
that
is
desirous
to
know
more
of
it
,
to
chap.
1.
vers.
19
22.
where
I
haue
said
more
of
it
.
This
be
said
of
the
first
thing
of
the
three
,
in
sending
the
present
.
In
this
second
of
the
three
things
,
in
that
he
went
so
well
appointed
;
let
Doct.
in
vers.
16.
vs
marke
,
that
when
Ehud
was
sure
of
good
successe
in
this
great
worke
,
and
that
God
would
be
with
him
,
hee
was
not
idle
nor
carelesse
,
but
had
greater
regard
how
to
goe
about
in
the
best
manner
,
furnishing
himselfe
,
and
prouiding
this
weapon
for
the
purpose
.
Wherein
againe
wee
must
learne
,
that
it
behoueth
vs
to
vse
all
good
meanes
,
as
diligence
,
prouidence
,
and
wisdome
,
for
the
well
bringing
to
passe
euen
of
those
things
wherein
God
hath
promised
good
successe
,
and
to
bee
with
vs
.
Yea
and
further
to
doe
them
with
readinesse
and
cheerfulnesse
,
as
we
see
we
haue
good
cause
,
being
so
wel
encouraged
.
And
so
all
may
see
,
and
we
our selues
may
know
that
we
goe
not
to
worke
as
men
of
the
world
doe
:
I
meane
coldly
and
deadly
,
onely
for
the
hope
of
profit
,
pleasure
,
or
such
like
whetting
vs
on
,
which
are
the
motiues
and
perswasions
that
earthly
minded
and
worldly
men
haue
in
doing
their
busines
.
And
what
a
grace
and
blessing
is
that
,
in
our
earthly
businesse
and
common
workes
,
that
wee
may
bee
so
heauenly
minded
in
them
?
for
much
more
we
may
looke
and
hope
to
be
well
assisted
,
as
the
workes
which
wee
goe
about
,
are
more
heauenly
.
But
thou
maiest
reade
more
of
this
,
Chapter
1.
verse
.
4.
The
third
thing
of
the
three
now
followeth
,
which
was
the
presenting
vers.
16.
17.
of
the
gift
,
in
carying
and
offering
this
present
to
Eglon
the
King
of
Moab
,
(
which
seemed
,
to
such
as
heare
of
it
,
no
matter
commendable
,
that
Ehud
should
kill
him
vnder
pretence
of
kindnesse
)
yet
hee
intending
a
further
Doct.
2.
matter
thereby
,
then
he
shewed
,
to
wit
,
the
deliuering
of
Gods
people
by
killing
him
their
enemie
,
it
was
not
onely
lawfull
,
but
also
praise
worthy
in
him
.
And
this
act
of
his
teacheth
,
that
when
we
doe
such
things
as
are
not
of
best
note
,
nor
most
commendable
in
the
eyes
of
men
,
such
as
this
of
Ehud
seemed
,
yet
lawfull
&
allowed
of
God
,
we
should
(
if
it
may
be
)
intend
some
further
and
better
thing
thereby
,
as
Ehud
here
did
.
And
although
it
haue
no
effect
for
the
present
time
;
I
meane
,
that
good
which
we
purpose
and
aime
at
,
yet
to
wait
opportunity
to
bring
it
so
to
passe
.
But
this
wil
be
better
vnderstood
by
laying
it
out
in
particulars
.
As
for
example
;
if
a
man
be
in
the
company
of
a
bad
person
,
which
in
it selfe
is
no
credit
to
him
,
(
&
yet
it
is
not
vnlawfull
)
or
if
a
man
giue
almes
to
a
poore
man
who
hath
no
goodnes
in
him
,
(
which
may
be
thought
of
some
to
be
a
maintaining
of
him
,
)
in
both
these
cases
and
the
like
,
he
that
I
speake
of
,
ought
to
haue
a
further
reach
and
meaning
,
that
is
,
a
desire
and
endeauour
to
do
the
parties
good
;
as
to
admonish
and
reproue
as
there
shall
be
cause
seene
,
or
exhort
&
seeke
to
draw
them
(
as
he
shall
see
best
opportunity
)
to
repentance
;
and
thereby
to
stay
all
from
taking
offence
thereat
.
And
so
I
say
of
all
such
actions
:
Hester
,
as
we
reade
,
bad
Haman
,
the
enemie
of
Gods
people
to
a
banquet
.
It
was
like
to
sauour
Hest
5.
5.
ill
to
the
godly
that
should
heare
of
it
:
but
at
his
first
comming
thither
,
though
she
spake
nothing
against
Haman
to
the
King
,
yet
at
the
second
banquet
shee
obtained
deliuerance
to
Gods
people
,
who
were
appointed
by
Haman
to
bee
slaine
:
and
beside
that
shee
procured
is
ouerthrow
.
To
both
which
,
she
made
way
by
bidding
him
to
the
first
banquet
,
and
entended
it
,
though
she
made
no
shew
then
of
any
such
thing
.
So
our
Sauiour
did
eate
Mat.
9.
10.
Luk.
19.
7.
and
drinke
with
the
publicans
and
sinners
.
It
was
hardly
thought
off
by
the
Pharisies
:
but
he
sought
their
conuersion
by
it
.
Therefore
in
such
actions
as
haue
not
the
best
shew
of
goodnesse
(
to
the
end
we
may
bring
no
violence
to
our
consciences
,
nor
disquiet
to
the
godly
,
and
the
better
also
to
stop
the
mouthes
of
others
)
it
shall
bee
meete
for
vs
to
aime
at
and
intend
better
things
then
are
seene
at
the
first
shew
.
But
then
it
may
bee
truly
said
on
the
contrary
,
that
they
who
doe
things
in
shew
,
scarce
honest
;
as
to
haunt
suspicious
places
,
and
the
company
of
those
who
are
of
ill
note
and
name
,
and
yet
meane
worse
then
is
seene
,
namely
to
practise
whoredome
,
and
fall
to
drunkennesse
and
ill
rule
,
it
may
(
I
say
)
truly
bee
affirmed
,
that
such
are
vile
Note
.
persons
,
and
very
bad
indeed
.
And
most
of
all
they
who
will
shew
signes
of
goodnesse
,
as
of
loue
by
friendly
familiarity
,
sobriety
and
religion
,
and
yet
spite
vs
and
our
holy
profession
behinde
our
backes
,
and
carrie
themselues
leaudly
,
are
of
all
other
the
worst
.
But
to
returne
,
the
like
we
see
in
Iehu
,
who
although
he
seemed
cruell
to
the
view
of
the
world
in
murthering
the
house
of
Ahab
,
yet
hauing
an
eye
to
the
calling
of
God
,
went
through
it
with
courage
,
2.
King
.
10.
which
was
to
be
commended
.
But
heere
must
bee
a
caueat
obserued
,
that
is
,
that
no
man
presume
by
these
examples
to
enterprize
such
like
matters
without
warrant
from
God
,
alleaging
for
himselfe
that
his
end
is
good
and
profitable
:
this
is
to
go
to
worke
of
our
own
head
,
yea
to
call
euill
good
,
and
to
doe
euill
,
that
good
may
come
of
it
.
As
in
a
mans
priuate
case
to
take
vpon
him
to
reuenge
his
owne
wrong
,
which
belongs
to
the
Magistrate
.
For
as
the
Lord
warrants
a
man
by
the
sincerity
of
his
intention
,
to
goe
forward
,
when
the
thing
is
lawfull
(
as
we
see
in
that
act
of
the
two
tribes
and
an
halfe
building
an
altar
)
so
when
we
haue
no
word
to
beare
vs
out
,
we
runne
Iosh.
22.
30.
into
the
lapse
and
offend
against
the
expresse
prohibition
of
the
Scriptures
,
which
is
,
[
Thou
shalt
not
do
thine
owne
will
,
]
whereas
that
it
is
written
,
we
Mat.
6.
10.
Petic
.
3.
1.
Thes.
5.
should
auoide
all
appearance
of
euill
.
It
is
not
vnlawfull
simply
for
a
good
man
to
bee
in
the
company
of
one
that
is
euill
;
but
this
excuseth
not
him
,
who
obserueth
no
circumstances
herein
,
but
shall
associate
himselfe
with
such
as
are
of
bad
note
,
in
gaming
,
drinking
,
or
haunting
of
suspected
places
(
as
I
haue
said
)
although
he
abuse
the
extraordinary
fact
of
Hester
,
and
the
example
of
our
Sauiour
,
or
pretend
(
as
some
will
)
the
good
of
the
party
.
But
as
Ehud
was
appointed
to
present
the
gift
to
the
King
of
Moab
,
so
it
is
said
heere
hee
did
:
which
wee
know
was
a
great
honour
and
credit
vnto
him
.
And
he
was
worthie
of
it
,
who
did
afterward
aduenture
so
great
danger
with
it
.
So
God
alloweth
to
them
that
serue
him
in
high
places
,
and
performe
great
duties
in
Church
and
Common-wealth
,
hee
alloweth
them
much
credit
,
honour
,
and
dignitie
.
And
for
the
one
as
Princes
and
noble
persons
,
such
as
Dauid
,
was
,
Salomon
,
Hezechia
,
and
Iosia
,
with
Moses
,
Ioshua
and
others
,
haue
enioyed
the
same
,
in
respect
of
some
that
were
as
great
as
they
,
but
not
as
godly
:
Euen
so
it
is
with
vs
:
For
they
that
truly
honour
and
fauour
learning
,
and
good
ministers
,
and
make
much
of
them
that
feare
the
Lord
;
resisting
and
opposing
the
common
aduersary
;
they
are
highly
honoured
of
the
Church
of
God
:
and
so
it
is
also
in
the
ministery
:
for
(
as
the
Apostle
saith
)
they
that
rule
well
,
are
worthie
of
double
honour
:
If
they
1.
Tim.
5.
labour
painfully
and
faithfully
in
the
word
,
and
goe
before
their
flocke
,
as
Ioh.
10.
good
sheepheards
,
and
so
rule
and
guide
them
by
both
,
and
by
other
censures
,
as
occasion
shall
be
offered
,
they
worthily
enioy
loue
and
reuerence
,
with
the
fruit
of
both
,
as
credit
,
and
maintenance
.
And
good
reason
there
is
why
it
should
be
so
with
both
:
for
the
one
laboureth
and
watcheth
directly
for
the
peoples
soules
:
the
other
,
in
their
kinde
and
place
,
for
the
maintenance
of
their
peace
,
liues
,
and
goods
.
And
that
which
I
say
of
these
I
may
say
proportionably
of
meaner
persons
,
and
lower
places
:
that
as
they
doe
seruice
to
God
in
their
liues
,
places
and
employments
;
so
are
they
of
greater
account
,
and
more
set
by
,
(
and
well
worthy
)
then
other
who
doe
not
so
.
For
their
care
,
faithfulnesse
,
and
trauell
for
the
honour
of
God
is
much
;
and
the
Lord
hath
promised
to
honour
them
who
honour
him
,
and
to
leaue
the
other
without
honour
.
And
so
it
was
heere
,
that
Ehud
had
great
honour
in
that
he
was
appointed
to
deliuer
the
Present
to
Eglon
the
King
of
Moab
:
And
who
worthier
then
he
?
For
beside
his
other
many
worthy
acts
that
he
did
for
the
peoples
peace
and
deliuerance
:
who
among
them
all
would
haue
aduentured
their
liues
for
the
rest
?
Of
whom
it
may
bee
said
,
as
Pharaoh
said
of
Ioseph
:
when
he
directed
him
how
to
prouide
in
the
seuen
yeeres
Gen.
41.
38.
of
plenty
,
for
the
seuen
yeeres
of
famine
,
a
wise
man
that
should
bee
fit
for
that
businesse
;
Pharaoh
said
to
his
seruants
,
where
shall
wee
finde
a
man
of
vnderstanding
like
this
?
let
him
bee
set
ouer
the
land
of
Egypt
about
this
worke
.
Heere
the
holy
Story
setting
this
downe
,
that
Ehud
presented
the
gift
to
Doct.
2.
in
vers.
17.
Eglon
,
addeth
this
,
that
he
was
a
very
fat
man
,
which
may
seeme
to
be
vttered
to
no
end
,
seeing
it
is
neither
set
downe
to
his
commendation
,
nor
to
his
discommendation
;
but
this
is
mentioned
,
that
we
may
see
a
reason
of
that
which
is
in
the
22.
verse
.
And
as
it
is
not
commended
or
discommended
in
him
;
so
by
occasion
heereof
,
this
I
will
say
,
that
fatnesse
of
body
is
to
bee
thought
of
,
as
a
thing
neither
with
a
man
nor
against
him
in
it selfe
.
For
some
are
more
disposed
thereto
naturally
then
other
,
though
they
haue
both
one
diet
,
and
alike
kinde
of
easie
life
;
euen
as
we
see
how
one
tree
waxeth
great
and
tall
in
the
same
soyle
,
where
another
is
both
small
and
low
,
as
one
Oke
in
comparison
of
another
.
But
where
men
are
naturally
apt
thereto
,
good
keeping
doth
set
one
forward
.
And
therefore
no
maruell
that
it
is
so
with
such
as
liue
deliciously
,
eating
and
drinking
,
and
vsing
other
liberty
at
their
pleasure
.
But
this
may
not
bee
spoken
without
vse
and
profit
:
this
let
vs
learne
,
that
such
,
either
Ministers
or
other
as
giue
ouer
themselues
,
and
let
the
bridle
loose
to
excesse
in
eating
,
drinking
,
sleeping
,
playing
,
idlenesse
,
ease
,
and
such
like
,
and
get
fat
that
way
,
may
little
reioyce
in
it
,
and
shall
wish
that
they
had
by
labour
in
their
callings
,
and
other
good
meanes
,
taken
themselues
downe
,
as
Paul
chastized
his
body
,
or
at
least
haue
good
testimony
that
they
haue
not
growne
to
that
point
through
their
owne
sinne
;
Tit.
1.
12.
therefore
that
prouerbe
is
vsed
by
Paul
against
the
Cretians
,
out
of
Epimenides
,
The
Cretians
are
alway
●●ers
,
euill
beasts
,
slow
bellies
or
Epicures
.
And
their
commendation
shall
be
no
greater
,
who
in
the
profession
of
the
Gospell
,
fat
themselues
through
idlenesse
,
sloth
,
ease
seeking
,
and
shunning
labour
in
their
callings
.
And
this
of
Ehuds
first
going
to
Eglon
to
deliuer
the
Present
.
The
second
followeth
,
in
which
he
slue
him
.
Wherein
we
may
obserue
,
The
summe
of
vers.
18.
19.
20.
first
his
conueighing
home
of
the
men
that
came
with
him
,
and
brought
the
Present
(
which
he
deliuered
)
that
they
might
be
out
of
perill
,
when
he
should
doe
that
worke
of
God
,
so
full
of
difficulty
and
danger
.
Secondly
,
how
he
came
backe
againe
to
Eglon
,
telling
him
he
had
a
secret
errand
and
message
to
him
,
and
this
was
to
remoue
the
company
which
attended
on
the
King
,
from
the
place
of
his
presence
.
Thirdly
,
when
hee
had
obtained
that
,
hee
repeated
his
words
,
adding
this
,
that
his
message
was
from
God
,
that
so
the
King
might
attend
to
it
with
more
reuerence
(
as
hee
did
,
and
in
token
thereof
stood
vp
,
)
and
that
he
might
the
lesse
suspect
any
danger
,
and
Ehud
might
haue
aduantage
thereby
,
the
more
easily
to
dispatch
him
.
Thus
much
is
in
these
three
verses
.
Concerning
the
first
,
of
sending
away
the
people
Vers.
18.
vnto
the
quarries
,
a
place
where
stones
were
digged
vp
,
neare
to
Gilgal
,
a
city
of
the
Israelites
neare
Iordan
.
In
that
he
followed
them
after
the
present
was
deliuered
,
till
they
were
past
danger
,
he
respected
many
things
;
and
namely
,
that
he
might
bee
freer
from
care
of
them
,
as
also
lest
their
tarying
still
whiles
he
went
about
that
worke
,
might
haue
been
a
meanes
of
bewraying
it
;
and
further
he
was
loth
to
bring
any
more
into
danger
then
hee
must
needs
.
All
these
reasons
moued
him
to
send
the
people
away
,
and
tended
to
the
quiet
and
peace
of
his
conscience
.
And
his
example
herein
ought
to
bee
Doct.
vers.
18.
our
instruction
;
that
wee
may
learne
to
goe
about
waighty
matters
with
all
possible
deepe
and
due
consideration
,
wisedome
,
and
warinesse
,
as
Ehud
heere
did
.
And
if
we
be
not
sufficient
of
our selues
hereunto
,
then
take
wee
aduice
of
those
that
be
wiser
then
we
.
For
the
which
purpose
Salomon
saith
,
Without
counsell
thoughts
come
to
naught
,
but
in
the
multitude
of
counsellors
,
there
Prou.
15.
22.
is
stedfastnesse
.
So
we
must
bee
sure
that
speciall
care
bee
vsed
,
as
I
haue
said
,
that
when
great
and
waighty
businesse
is
imposed
vpon
vs
,
all
possible
regard
be
had
to
see
it
well
brought
to
passe
,
and
gone
about
.
This
lesson
being
ill
learned
of
Peter
,
Christs
beloued
Apostle
,
may
warne
vs
,
by
the
exceeding
danger
that
befell
him
thereby
,
to
put
it
better
in
practise
.
For
when
Christ
told
him
of
a
most
waighty
matter
;
namely
,
that
hee
should
denie
him
:
Peter
most
sleightly
regarded
it
,
answering
rashly
without
consideration
,
that
he
so
little
feared
that
which
Christ
told
him
of
,
that
Luk.
22.
32.
he
was
ready
to
goe
to
prison
,
and
to
death
with
him
:
and
so
resting
in
his
bold
answere
,
and
deceiueable
confidence
that
he
had
of
his
owne
strength
,
for
want
of
aduised
deliberation
,
he
fell
into
the
sinne
that
his
Master
foretold
him
off
,
and
by
a
very
small
occasion
,
denied
him
indeed
:
and
so
his
example
is
set
downe
and
left
to
vs
,
to
learne
wisedome
thereby
.
Moses
did
otherwise
and
farre
better
:
for
when
he
was
told
that
he
must
be
sent
to
Pharaoh
by
the
Lord
to
doe
his
message
vnto
him
,
which
seemed
to
him
ouer
Exod.
3.
13.
difficult
and
waighty
,
yet
considering
thereof
aduisedly
,
when
he
saw
it
was
imposed
vpon
him
by
the
Lord
,
hee
stouped
to
it
,
fitted
himselfe
for
it
accordingly
,
and
well
discharged
it
,
and
prospered
.
And
let
these
two
examples
bee
duely
weighed
and
regarded
of
vs
,
though
contrary
the
one
to
the
other
:
and
the
more
vrge
vs
to
practise
this
doctrine
:
and
otherwise
let
vs
not
maruell
that
we
thriue
not
in
our
waighty
attempts
,
if
God
be
not
reuerently
harkened
vnto
in
his
watchword
and
warnings
,
and
(
as
it
is
most
meet
)
duely
attended
vpon
of
vs
.
And
this
for
the
generall
.
Now
particularly
let
this
teach
vs
,
that
in
doing
those
actions
,
which
specially
tend
to
the
glory
of
God
,
we
haue
an
eye
also
to
the
good
of
our
brother
.
Let
vs
carrie
our selues
so
in
our
zeale
toward
God
,
that
in
the
meane
season
wee
neglect
not
dutie
toward
men
,
neither
cause
our
loue
towards
our
brethren
to
bee
called
into
question
.
This
is
to
build
in
heauen
,
and
pull
downe
as
fast
vpon
earth
.
Ehud
heere
did
farre
otherwise
.
It
was
highly
commendable
in
Paul
,
and
became
him
well
,
that
he
desired
King
Agrippas
conuersion
,
without
Act.
26.
29.
enioyning
him
with
that
benefit
,
his
owne
bands
.
And
it
becommeth
vs
to
be
so
wisely
feruent
in
Gods
cause
,
that
yet
wee
would
not
willingly
hazard
the
safety
,
liberty
,
credit
,
wealth
and
welfare
of
others
,
by
our
zeale
and
suffering
for
it
:
nay
rather
,
(
if
there
because
)
redeeme
their
freedome
by
our
owne
damage
and
detriment
.
Many
are
of
this
preposterous
opinion
,
that
because
they
thinke
themselues
strong
enough
to
vndergoe
trouble
and
reproch
for
the
Gospell
,
and
a
good
cause
;
therefore
they
looke
that
all
other
zealous
persons
should
doe
so
too
,
and
are
ready
to
censure
them
sharpely
who
are
not
as
they
themselues
seeme
to
be
,
not
regarding
their
weaknesse
(
who
not
finding
themselues
fit
to
beare
the
burthen
,
should
bee
pitied
in
that
behalfe
:
or
else
they
thinke
that
it
is
a
discredit
to
their
good
cause
,
to
suffer
for
it
alone
:
and
thus
they
winde
them
into
a
dangerous
snare
with
themselues
by
drawing
them
to
promise
and
vndertake
that
which
they
be
vnfit
for
.
Whereas
we
reade
that
some
of
the
ancient
,
and
some
of
our
late
Martyrs
,
who
wisely
and
charitably
tendring
the
peace
and
good
of
their
weake
brethren
,
resolued
to
beare
the
brunt
themselues
,
and
counselled
them
to
prouide
for
their
conscience
,
by
flight
from
persecution
,
if
they
felt
not
themselues
fit
to
goe
vnder
it
.
For
the
rest
,
looke
in
the
next
Sermon
.
THE
ONE
AND
TWENTIETH
SERMON
WHICH
IS
THE
FIFTH
ON
THE
THIRD
CHAPter
of
the
booke
of
IVDGES
.
OF
Ehud
it
followeth
still
of
his
conueying
away
the
men
when
Doct
2.
in
vers
18.
the
Present
was
deliuered
,
that
all
inconuenience
might
bee
auoided
on
both
parts
:
of
whom
let
vs
learne
,
not
onely
to
bee
warie
that
wee
bewray
not
secrets
vndiscreetly
to
any
(
which
hee
wisely
preuented
by
sending
them
away
)
and
therefore
much
more
not
to
many
:
But
also
as
he
did
,
so
let
vs
doe
;
it
agreeing
with
the
rule
of
charity
,
namely
,
that
if
danger
trouble
,
or
sorrow
must
needs
ensue
and
follow
by
doing
such
things
which
wee
goe
about
,
and
must
needs
take
in
hand
,
yet
let
our
care
be
that
the
trouble
bee
no
more
to
any
then
it
must
needs
be
,
nor
the
danger
or
heauines
take
hold
of
no
more
then
must
of
necessity
haue
their
part
therein
.
As
Ehud
saw
the
burthen
lay
vpon
him
,
hee
might
if
hee
would
,
haue
laid
it
vpon
other
beside
himselfe
,
but
that
in
no
wise
hee
would
doe
,
but
sent
the
rest
of
the
company
home
,
that
they
might
be
out
of
danger
.
Which
thing
I
well
remember
our
Sauiour
also
most
carefully
practised
,
and
that
with
no
lesse
tender
loue
and
kindnesse
toward
his
weake
Disciples
.
For
when
the
Priests
and
Iewes
with
their
band
of
souldiers
came
to
apprehend
and
take
him
,
they
telling
him
,
when
he
demanded
of
them
whom
they
sought
,
that
they
sought
him
:
hee
answered
them
,
If
ye
seeke
me
,
let
these
(
meaning
his
Disciples
)
goe
their
way
:
Ioh.
18.
8.
and
the
reason
of
that
speech
was
,
that
they
might
escape
danger
.
Much
like
to
both
these
examples
,
was
the
doing
of
the
Shunamite
in
the
second
booke
of
the
Kings
.
For
when
her
child
was
dead
,
which
the
Prophet
Elisha
obtained
of
God
for
her
,
shee
hauing
none
before
,
and
shee
knowing
and
beleeuing
,
that
it
should
be
restored
to
life
againe
vnto
her
;
2.
King
.
4.
21.
22.
when
she
had
talked
with
the
Prophet
,
and
made
her
moue
and
complaint
vnto
him
,
which
shee
saw
shee
might
doe
,
and
yet
returne
home
againe
the
same
day
:
what
did
shee
,
thinke
wee
?
Surely
this
,
shee
locked
vp
the
dead
child
in
the
Prophets
chamber
,
(
which
shee
had
perswaded
her
husband
to
build
for
him
in
their
owne
habitation
,
to
rest
at
,
when
hee
passed
by
)
and
made
his
death
knowne
to
none
,
lest
trouble
and
sorrow
should
thereby
haue
been
caused
to
the
whole
family
,
and
neighbours
thereabout
,
and
by
faith
had
the
child
restored
aliue
vnto
her
againe
.
The
griefe
and
care
for
it
must
needs
light
on
her
,
and
she
sustained
it
her selfe
,
and
would
haue
no
other
to
sorrow
for
it
,
or
be
troubled
about
it
.
But
our
sinne
about
this
thing
is
great
,
that
when
wee
might
with
a
little
trouble
to
our selues
,
free
and
ease
many
other
,
yet
wee
raise
and
procure
it
to
other
also
:
yea
and
wee
bee
Note
.
not
satisfied
,
vnlesse
they
smart
as
well
as
we
.
So
farre
are
we
off
from
regarding
other
,
and
from
seeking
their
peace
,
who
would
liue
peaceably
by
vs
.
As
for
example
,
it
is
commonly
to
be
seene
,
how
many
rough
and
boysterous
husbands
grieue
and
disquiet
both
wise
and
family
,
by
their
loud
and
vnbeseeming
as
well
as
vnseasonable
complaints
and
outcryings
,
(
whereby
they
disquiet
the
whole
family
)
for
some
ouersight
which
they
espy
;
yea
they
haue
oft
times
no
cause
at
all
to
doe
so
;
or
at
least
if
they
had
any
iust
cause
to
be
grieued
,
yet
a
little
patience
and
bearing
with
the
trespassers
(
as
the
cause
requireth
)
and
sober
and
kinde
telling
them
of
it
,
might
haue
done
farre
more
good
,
and
haue
kept
the
whole
family
quiet
.
The
same
I
may
say
of
the
wife
,
if
she
be
giuen
to
waspishnesse
,
and
bee
shrewish
,
hot
,
and
wrathfull
,
who
thereby
troubleth
both
husband
and
the
whole
house
:
and
this
accusation
reacheth
yet
further
;
euen
to
the
spitefull
and
malicious
,
who
are
not
onely
oft
iarring
,
and
at
strife
with
their
neighbours
vpon
small
or
no
occasions
,
but
are
ready
to
sue
them
at
the
law
for
euery
trifle
,
and
so
trouble
both
them
,
and
themselues
also
.
Whereas
the
vertuous
Queene
Hester
beholding
how
shee
was
the
onely
hope
and
helpe
vnder
God
of
the
Hest.
4.
16.
Churches
deliuerance
from
Hamans
plot
and
deuising
to
wast
and
destroy
it
vtterly
;
tooke
vpon
her
the
going
about
it
,
though
it
was
with
most
likely
perill
of
her
life
,
and
that
without
the
hurt
of
any
one
beside
;
saying
in
so
doubtfull
a
case
,
If
I
perish
,
I
perish
.
Yea
Saul
himselfe
,
who
yet
had
no
commendation
through
the
story
for
vprightnesse
and
goodnesse
,
would
not
suffer
any
of
the
murmurers
and
repiners
against
his
entring
in
,
to
bee
punished
at
his
first
comming
to
his
kingdome
,
as
some
would
haue
had
it
,
but
1.
Sam.
11.
13.
chose
rather
to
put
vp
the
disgrace
,
saying
:
there
shall
no
man
die
this
day
;
for
to
day
the
Lord
hath
saued
Israel
.
And
this
by
occasion
of
Ehuas
sending
the
people
away
that
went
with
him
,
being
the
first
of
the
three
things
mentioned
,
to
be
contained
in
these
3.
verses
.
Now
followeth
the
second
thing
,
to
wit
,
of
Ehuds
second
going
to
Eglon
,
Vers.
19.
20.
The
sense
.
and
what
he
said
.
Hee
returned
in
hast
from
the
place
neere
Gilgal
in
the
land
of
Israel
,
whither
hee
had
conducted
the
people
,
which
could
not
bee
farre
from
the
place
where
King
Eglon
lay
:
for
hee
hauing
brought
the
Israelites
into
subiection
to
him
;
it
is
cleere
thot
he
lay
neere
their
borders
,
the
better
to
see
them
kept
vnder
:
and
he
comming
to
him
,
told
him
hee
had
a
message
which
was
of
secresie
to
doe
vnto
him
.
Whereat
the
King
required
him
to
stay
the
vttering
of
it
,
till
the
company
standing
by
,
were
commanded
out
of
the
place
.
For
hee
hauing
so
lately
receiued
a
present
at
his
hand
,
had
no
suspition
of
any
trechery
to
be
intended
by
him
.
The
company
being
gone
,
Ehud
was
admitted
to
come
neare
vnto
him
.
And
telling
him
that
his
message
was
from
God
,
hee
stood
vp
to
doe
reuerence
at
that
name
:
and
so
by
this
meanes
he
had
the
way
made
more
easie
for
him
,
and
the
better
opportunitie
to
doe
the
worke
he
went
about
.
And
in
these
two
verses
we
may
see
,
considering
that
the
Lord
called
Ehud
to
this
worke
,
for
the
destroying
of
that
his
peoples
enemy
,
and
to
deliuer
them
out
of
his
hands
,
(
for
else
it
had
been
a
most
bloody
and
trecherous
act
)
we
may
see
(
I
say
)
the
courage
and
confidence
that
was
in
him
,
to
aduenture
that
great
danger
that
hee
did
,
by
going
about
to
kill
Eglon
the
King
:
who
,
if
before
his
attempt
he
had
been
detected
and
found
out
,
had
been
put
(
who
doubteth
?
)
to
most
extreme
tortures
among
enemies
,
and
no
friend
of
his
standing
by
or
in
presence
.
And
what
had
hee
to
vphold
himselfe
by
,
in
that
great
difficulty
and
fearfull
danger
,
but
his
trust
in
God
,
and
confidence
,
that
hee
who
laid
that
worke
vpon
him
,
would
bring
him
well
through
it
?
And
yet
how
hard
a
thing
it
was
for
him
,
who
seeth
not
,
if
he
will
rightly
consider
it
,
in
that
difficulty
and
great
straite
that
hee
was
in
,
to
beleeue
that
God
would
make
way
for
him
,
and
enable
him
to
such
a
worke
,
all
likelihoode
thereof
being
taken
away
.
And
this
teacheth
vs
,
what
Doct.
vers.
19.
the
nature
of
faith
&
confidence
is
,
whersoeuer
,
and
in
whomsoeuer
it
is
to
be
found
:
that
they
looke
not
vpon
things
that
are
seene
,
which
may-work
2.
Cor.
4.
24.
deadly
discouragement
and
anguish
:
but
vpon
that
which
is
not
seene
with
Note
.
mortal
eye
,
and
that
is
Gods
power
and
willingnesse
ready
at
hand
to
helpe
vs
forward
,
and
to
encourage
vs
(
to
waite
for
the
accomplishing
of
that
which
we
beleeue
and
looke
for
)
in
our
greatest
need
.
This
it
was
that
animated
and
strengthened
Ehud
to
attempt
this
dangerous
worke
.
And
this
faith
and
confidence
hartened
and
emboldened
the
Iosh.
3.
13.
14.
Priests
,
when
the
Lord
by
Ioshua
commanded
them
for
their
passing
into
the
land
of
Canaan
,
to
set
their
feet
on
the
water
,
to
goe
ouer
the
riuer
Iordan
,
(
how
vnlikely
soeuer
it
was
)
their
beleeuing
(
I
say
)
the
Lord
by
the
mouth
of
Ioshua
,
that
a
way
should
be
made
for
them
to
passe
through
safely
,
as
on
dry
land
,
euen
that
it
was
that
hartened
them
to
doe
it
,
who
yet
in
so
doing
,
must
of
necessity
haue
been
drowned
by
mans
reason
and
iudgement
.
And
this
faith
made
Peter
bold
to
pronounce
to
the
lame
and
diseased
,
euen
while
they
lay
visited
,
to
pronounce
(
I
say
)
in
the
hearing
of
all
Act.
3.
6.
and
9.
34.
that
stood
by
,
when
he
saw
no
likelihood
thereof
appeare
:
Iesus
Christ
maketh
you
whole
,
arise
and
walke
.
For
hee
beleeued
Christ
who
had
said
to
him
that
he
should
worke
a
miracle
,
whensoeuer
it
was
expedient
,
and
that
faith
made
him
bold
to
say
so
:
whereas
if
that
had
not
been
immediately
done
indeed
,
which
he
foresaid
should
come
to
passe
,
that
the
parties
should
bee
healed
;
he
should
haue
been
vtterly
discredited
,
and
laughed
to
scorne
,
and
cast
out
from
mens
company
,
as
a
deceiuer
.
This
faith
made
the
holy
Martyrs
yeeld
their
bodies
to
the
fire
,
for
the
Note
.
defence
of
Gods
truth
,
while
they
beleeued
,
not
onely
that
they
should
bee
receiued
after
into
glory
;
but
also
that
God
would
strengthen
them
for
the
present
time
to
endure
the
flame
.
And
this
it
is
that
inableth
vs
to
suffer
the
hardnesse
which
wee
willingly
sustaine
throughout
our
liues
,
euen
this
,
that
we
trust
and
rest
perswaded
,
that
God
will
bring
vs
well
through
it
,
and
afterwards
receiue
vs
into
his
eternall
kingdome
.
Which
caused
Saint
Paul
Act.
21.
13.
to
vtter
these
words
:
Why
weepe
ye
thus
,
and
rend
my
heart
?
for
I
am
resolued
and
ready
not
to
bee
bound
onely
,
but
also
to
die
at
Ierusalem
for
the
name
of
the
Lord
Iesus
:
and
euen
so
he
taught
,
writing
to
Timothy
;
Therefore
we
suffer
because
we
1.
Tim.
4.
10.
beleeue
in
the
liuing
God
,
who
is
the
sauiour
of
all
,
but
especially
of
them
that
beleeue
.
And
this
of
Ehud
in
these
two
verses
,
and
of
his
words
spoken
to
the
King
.
and
as
for
such
as
aske
why
he
deluded
the
King
with
a
lie
,
while
hee
went
about
to
kill
him
,
seeing
hee
vttered
no
message
to
him
at
all
;
when
yet
hee
told
him
hee
had
a
message
from
God
vnto
him
:
to
them
I
answere
;
the
word
which
is
translated
message
or
errand
,
doth
not
onely
signifie
a
word
or
message
by
mouth
,
but
also
a
thing
or
deed
,
such
as
that
was
which
he
did
vnto
him
;
for
he
was
sent
from
God
to
kill
him
,
euen
as
among
the
Latines
,
Verbum
&
res
.
Quid
hoc
verbi
est
?
Quid
hoc
rei
est
?
both
are
one
.
Now
followeth
the
third
thing
,
and
that
is
in
this
20.
verse
,
namely
,
of
Ehuds
The
vnfolding
of
the
latter
part
of
vers
19.
and
of
the
20.
last
words
to
the
King
immediately
before
he
killed
him
,
and
of
Eglons
behauiour
thereat
,
as
it
is
heere
set
downe
,
let
vs
consider
:
of
which
,
this
I
say
;
In
that
he
should
so
simply
hearken
to
,
and
beleeue
him
,
admit
him
into
his
secret
parlour
,
and
that
Ehud
being
a
stranger
,
should
neither
be
suspected
,
nor
searched
(
as
the
manner
is
,
and
great
reason
was
for
it
)
before
hee
should
haue
accesse
to
the
King
,
and
that
none
of
all
the
Kings
attendants
should
aduise
such
a
matter
,
that
hee
should
not
bee
suffered
to
stand
on
his
feet
before
the
King
,
which
was
more
suspitious
,
)
but
rather
commanded
to
bee
vpon
his
knees
before
him
,
and
then
that
hee
should
cause
his
owne
company
to
goe
out
of
the
place
,
and
leaue
them
two
onely
together
;
but
especially
to
let
Ehud
depart
,
before
they
saw
all
to
be
wel
:
These
(
I
say
)
and
such
like
,
if
the
Lord
had
not
blinded
,
and
cast
a
myst
before
them
,
could
neuer
haue
passed
as
they
did
.
And
we
may
say
,
it
was
much
like
that
which
we
reade
of
Abner
,
captaine
of
Sauls
hoast
,
and
all
his
men
;
to
wit
,
that
when
1.
Sam.
26.
15.
he
imagined
that
Dauid
pursued
him
,
and
sought
his
life
,
and
should
therefore
haue
more
specially
watched
and
attended
the
Kings
person
,
then
at
other
times
;
yet
that
euen
then
all
the
armie
should
be
asleepe
together
where
they
lay
;
in
so
much
that
Dauid
challenged
Abner
for
it
;
was
it
not
admirable
?
For
it
could
not
haue
been
so
in
any
reason
,
except
God
had
cast
a
sleepe
vpon
them
,
to
the
end
that
Dauids
integrity
and
innocency
toward
Saul
,
might
be
knowne
,
when
there
was
seene
no
other
way
to
shew
it
,
and
all
saw
(
that
would
)
how
he
might
haue
killed
Saul
.
And
hereby
let
vs
learne
,
that
when
God
will
haue
any
worke
wrought
,
Doct
in
vers.
19.
&
20.
or
any
thing
brought
to
passe
for
his
glory
,
the
good
of
his
Church
,
or
destruction
of
his
enemies
,
he
hauing
many
waies
to
bring
it
to
passe
,
will
effect
it
through
infinite
difficulties
,
without
our
troubling
our selues
about
it
.
For
his
prouidence
alway
ministreth
to
,
and
makes
way
for
his
purpose
till
it
be
executed
.
Dauid
was
so
coped
in
by
Saul
at
one
time
,
that
there
seemed
no
hope
of
escape
:
but
then
the
Lord
whistled
him
away
,
and
set
him
about
other
businesse
.
What
lets
and
discouragements
(
thinke
wee
)
had
Noah
to
hold
him
from
that
great
worke
of
building
the
Arke
to
the
preseruing
Gen.
6.
13.
14.
of
the
world
,
and
the
Church
of
God
?
I
will
leaue
it
to
the
consideration
of
the
reader
,
rather
then
spend
the
time
in
laying
it
forth
.
In
the
bringing
to
passe
Gods
promise
to
Ioseph
in
his
dreame
,
what
a
long
time
was
it
before
it
was
effected
?
euen
well
nigh
twentie
yeeres
:
and
how
vnlike
,
and
in
the
meane
while
,
how
many
difficulties
were
raised
and
set
in
the
way
to
the
frustrating
of
it
?
as
the
malice
and
enuie
of
his
brethren
,
some
of
them
intending
and
seeking
to
kill
him
,
but
all
the
company
consenting
that
he
should
be
sold
to
strangers
a
farre
off
,
from
whence
they
thought
he
Gen.
37.
21.
22.
should
neuer
haue
bin
any
more
seen
of
them
,
neither
his
dreames
come
to
passe
:
and
then
his
imprisonment
also
after
all
,
by
the
false
accusation
of
his
whorish
mistrisse
:
who
would
not
haue
said
,
that
by
the
meanes
of
all
these
,
he
should
haue
been
vtterly
depriued
of
the
benefit
of
the
promises
which
God
had
made
to
him
?
But
could
they
preuaile
?
was
any
iot
of
Gods
word
Gen.
42.
21.
made
voide
,
so
that
it
came
not
to
passe
?
And
was
all
the
cruell
malice
of
Haman
easily
auoided
in
plotting
the
destruction
of
all
the
Iewes
Gods
people
:
the
day
thereof
being
appointed
,
Hest.
7.
50.
the
King
perswaded
by
him
to
let
all
be
as
hee
would
haue
it
,
and
no
friend
to
them
,
(
but
they
were
as
sheep
appointed
to
be
slaine
)
but
they
that
were
in
as
great
danger
themselues
,
that
is
to
say
,
Hester
and
Mardocai
:
and
when
shee
the
Queene
,
who
was
all
their
hope
vnder
God
,
should
goe
about
to
helpe
them
out
of
the
danger
,
she
brought
her selfe
thereby
into
the
present
perill
of
her
life
.
And
yet
because
it
could
not
be
possible
that
the
Church
of
God
should
be
ouerthrowne
,
did
not
he
most
strangely
deliuer
it
?
But
to
let
passe
examples
in
Scripture
;
euen
thus
the
Lord
hath
and
doth
vphold
his
Church
heere
and
there
for
a
time
against
all
enemies
and
lets
,
and
will
doe
,
till
he
hath
accomplished
,
and
made
vp
his
number
.
And
when
wee
see
that
he
continueth
his
fauour
more
specially
to
any
place
or
people
,
through
many
trials
,
let
vs
say
,
the
Lord
hath
done
great
and
maruellous
things
for
Note
,
them
,
and
they
had
need
to
acknowledge
his
kindnesse
,
and
profit
by
it
more
then
in
common
manner
,
lest
their
account
be
harder
to
be
made
then
other
mens
.
And
to
come
to
shew
it
more
particularly
,
and
so
to
conclude
this
point
;
if
euery
priuate
person
whom
this
concerneth
,
could
weigh
through
what
difficulties
,
(
as
tentations
and
discouragements
,
)
God
hath
brought
him
to
hold
and
keepe
faith
and
a
good
conscience
,
both
in
the
beginning
,
middle
part
of
his
combate
and
conflicting
daies
,
and
more
specially
when
he
hath
well
nigh
runne
his
race
,
and
finished
his
course
with
ioy
;
oh
what
thankes
would
he
render
to
the
Lord
for
it
?
For
all
such
may
well
Note
.
remember
how
oft
they
haue
said
within
themselues
,
that
they
shall
neuer
be
stablished
and
perseuere
to
the
end
,
and
that
the
promise
of
heauen
made
to
them
,
is
too
good
to
be
true
.
And
yet
God
hath
so
mixed
his
power
with
their
weakenesse
,
and
so
vpheld
them
beyond
their
expectation
,
that
hee
hath
brought
them
safely
through
all
that
they
feared
.
Oh
I
cannot
sufficiently
magnifie
and
commend
this
goodnesse
of
the
Lord
,
and
withall
,
the
glorious
worke
of
faith
,
and
what
wonders
they
effect
!
and
yet
little
known
or
asked
after
.
But
seeing
the
arme
of
the
Lord
is
no
more
shortened
now
,
then
in
times
past
,
but
he
doth
great
things
for
them
that
beleeue
at
this
day
;
let
vs
also
learne
Dauids
lesson
:
Commit
thy
way
to
the
Lord
(
saith
he
)
and
beleeue
Psal.
37.
3.
that
he
will
effect
it
,
and
he
will
doe
it
in
deed
,
without
any
needlesse
and
indirect
trouble
,
or
fretting
care
of
thine
:
but
if
we
beleeue
not
,
I
deny
not
but
that
we
may
see
(
as
Elisha
told
the
Prince
of
Israel
,
and
Mordicai
Hester
)
2
King
7.
2.
Hest.
4.
14.
Gods
promises
performed
to
others
which
hee
made
,
as
the
vnbeleeuing
Prince
did
,
but
we
shall
haue
no
part
therein
our selues
,
nor
cause
of
sound
reioycing
thereat
,
in
as
much
as
we
had
no
exercise
of
our
faith
in
beleeuing
them
.
Therefore
this
worthily
deserueth
at
the
hands
of
all
the
children
of
God
(
to
whom
the
fruit
of
this
doctrine
hath
in
any
measure
been
granted
,
and
who
haue
any
proofe
of
their
faith
at
al
,
that
at
least
they
yeeld
the
Lord
thus
much
;
that
as
they
bee
thankfull
(
yea
euen
with
admiration
)
to
consider
how
hee
hath
brought
matters
to
passe
for
them
beyond
hope
:
so
that
they
arme
themselues
to
beleeue
still
,
and
that
more
assuredly
that
God
is
able
and
willing
to
make
way
for
them
in
all
their
desires
,
or
distresses
,
without
which
yet
they
shal
lose
the
benefit
of
this
his
power
and
loue
.
But
more
of
this
,
as
occasion
shall
be
offered
.
As
for
Eglons
rising
vp
at
the
mention
of
God
,
as
though
hee
had
reuerenced
Doct.
vers.
20.
him
,
(
for
this
is
the
next
thing
that
followeth
in
the
text
)
howsoeuer
they
vsed
to
doe
so
at
that
time
who
were
but
heathen
Kings
,
as
Baalam
before
,
when
Balak
then
King
of
Moab
,
came
to
him
,
and
his
Princes
with
him
,
to
aske
what
Gods
answere
was
to
him
,
Baalam
(
I
say
)
then
spake
thus
vnto
him
:
Arise
Balak
to
heare
Gods
voice
,
and
to
giue
reuerence
to
it
.
Concerning
his
rising
vp
(
I
say
at
the
naming
of
God
(
that
wee
may
make
some
good
vse
of
it
,
wee
are
sure
it
serueth
to
conuince
Atheists
,
and
prophane
ones
,
who
are
farre
from
yeelding
any
.
But
if
yee
will
say
,
what
reuerence
was
that
which
they
gaue
,
seeing
they
were
Idolaters
,
and
did
it
at
the
naming
of
God
,
whether
it
were
the
true
God
Iehouah
,
or
any
other
,
I
say
,
sufficient
to
condemne
these
.
But
some
make
shewes
of
reuerence
when
in
truth
they
offer
disgrace
.
So
we
reade
of
the
Pharisies
,
that
when
it
was
proued
to
them
by
the
blind
man
,
that
Christ
had
opened
his
eyes
,
which
they
Ioh.
9.
24.
could
not
abide
to
heare
,
they
would
not
take
knowledge
of
it
;
but
as
though
they
might
boldly
and
freely
detract
from
him
whom
they
hated
,
(
so
that
they
gaue
words
of
honour
to
God
)
bewrayed
their
hypocrisie
,
who
would
seeme
holy
,
and
therefore
said
;
giue
glory
to
God
,
wee
know
that
this
man
is
a
sinner
:
and
so
bewrayed
that
they
had
no
religion
,
when
yet
they
would
seeme
to
goe
before
others
therein
:
seeing
this
is
true
,
that
hee
that
honoureth
not
the
sonne
,
neither
doth
hee
honour
the
father
.
Let
all
this
then
,
both
serue
to
shame
all
brutish
and
prophane
persons
,
(
who
yet
are
in
the
visible
Church
)
who
ascribe
not
so
much
to
the
word
preached
,
neither
regard
the
message
of
God
,
with
so
much
reuerence
as
this
heathen
Eglon
did
;
who
in
token
thereof
stood
vp
when
Ehud
told
him
that
he
had
a
message
for
him
from
God
.
But
to
leaue
these
,
let
it
bee
a
watch
word
to
vs
that
professe
the
true
worship
of
God
,
that
we
please
not
our selues
in
the
worke
wrought
;
I
meane
in
giuing
outward
and
bodily
worship
to
God
,
and
in
Mat.
15.
9.
calling
him
father
;
seeing
neither
they
who
draw
neare
to
him
with
bodies
onely
,
doe
please
him
;
neither
all
that
say
,
Lord
,
Lord
,
shall
enter
into
the
Mat.
7.
21.
kingdome
of
heauen
,
but
he
that
doth
the
wil
of
the
father
that
is
in
heauen
:
2.
Tim.
2.
19.
and
againe
,
seeing
it
is
written
,
that
all
who
call
on
the
name
of
the
Lord
,
must
depart
from
iniquity
:
let
vs
regard
that
duly
,
without
which
wee
shall
haue
no
more
to
commend
vs
to
God
,
then
this
Heathen
King
had
.
But
of
this
enough
before
,
cap.
1.
vers.
4.
It
followeth
.
Vers.
21.
And
Ehud
put
forth
his
left
hand
,
and
tooke
the
dagger
from
his
right
thigh
,
and
thrust
it
into
his
belly
.
22.
So
that
the
haft
went
in
after
the
blade
,
and
the
fat
closed
about
the
blade
,
so
that
he
could
not
draw
the
dagger
out
of
his
belly
,
but
the
dirt
came
out
.
OF
Ehuds
intent
and
preparation
to
kill
Eglon
King
of
Moab
,
wee
haue
The
sense
and
doctrine
of
these
two
verses
.
heard
:
now
followeth
the
execution
of
it
.
For
as
Iael
was
strengthened
by
God
,
to
destroy
and
kill
Sicera
,
captaine
of
Iabin
King
of
Canaan
;
so
the
Lord
strengthened
Ehud
heere
,
to
bring
downe
Eglon
King
of
Moab
,
that
Israel
his
people
who
cried
vnto
him
,
might
bee
deliuered
out
of
the
bondage
that
he
had
brought
them
into
.
And
thus
God
in
a
moment
tooke
Doct.
in
vers.
21.
away
the
life
and
honour
of
him
both
together
,
by
one
deadly
blow
?
wherin
hee
would
shew
vs
the
wofull
estate
of
those
,
who
haue
nothing
but
in
this
world
,
to
what
end
they
may
come
euen
heere
,
they
know
not
how
soone
and
suddenly
,
beside
the
irkesome
desolation
that
shall
meet
with
them
when
they
goe
hence
.
Oh
the
base
and
lothsome
death
that
God
would
haue
him
brought
vnto
,
and
yet
in
his
flourishing
estate
,
so
far
from
likelihood
of
any
change
or
decay
at
all
!
If
wee
regard
any
thing
,
wee
will
consider
this
:
examples
are
infinite
.
Thus
Belshazzar
and
Herod
were
taken
downe
in
the
middest
of
their
iollity
.
Adde
to
these
,
Nabal
for
the
vncomfortablenesse
1.
Sam.
25.
37.
38.
of
his
death
,
with
Zimri
that
burned
himselfe
,
to
burne
the
Kings
pallace
in
Tirza
,
and
so
died
;
and
with
Ioash
the
King
of
Iuda
,
1.
King
.
16.
19.
who
was
slaine
of
his
seruants
,
and
Iezabel
,
whose
blood
was
without
compassion
2.
King
.
12.
20.
dashed
against
the
stones
.
Euen
so
,
doe
wee
not
daily
see
the
flourishing
Luk.
21.
6.
estates
of
men
turned
to
most
desolate
decay
?
in
so
much
as
they
bee
iustly
reproued
for
making
them
their
Paradise
;
and
that
by
the
words
of
our
Sauiour
[
are
these
the
things
ye
looke
after
?
]
and
also
when
hee
Luk.
29.
42.
bewailed
them
,
for
that
they
died
without
hope
.
And
heere
by
so
fit
an
occasion
as
is
offered
by
Ehuds
killing
of
Eglon
this
King
of
Moab
:
I
thinke
it
not
vnfit
in
this
place
,
(
though
in
a
word
,
and
by
way
of
execration
)
to
note
and
bring
to
the
remembrance
of
the
Reader
,
the
cursed
practise
of
Iesuites
in
murthering
,
and
bringing
vntimely
death
vpon
the
Lords
annointed
,
Kings
and
Princes
,
vnder
the
colour
of
their
heresie
(
as
they
call
it
)
or
lest
they
should
incurre
some
way
the
Popes
displeasure
for
not
doing
so
;
as
though
they
would
helpe
the
Lord
to
cut
off
such
as
flourish
and
prosper
.
And
the
rather
I
mention
them
,
because
they
defend
themselues
by
this
fact
of
Ehud
,
and
such
like
,
most
impudently
and
abiurdly
,
to
couer
their
horrible
treasons
and
murthers
.
The
two
last
Kings
of
France
were
thus
handled
,
and
the
facts
with
the
doers
highly
extolled
by
these
that
hartened
them
on
thereto
.
Oh
villaine
intolerable
!
whereby
,
as
by
their
persecuting
the
Gospell
,
they
most
liuely
shew
themselues
to
bee
vtter
aduersaries
to
Christ
,
and
to
bee
most
neare
akind
to
them
who
commit
the
sinne
against
which
we
should
not
pray
,
that
cannot
bee
forgiuen
.
But
to
leaue
them
whom
God
alloweth
not
to
bee
instruments
of
such
bloody
acts
and
trecheries
,
let
vs
returne
to
the
persons
before
mentioned
,
who
liued
heere
in
pleasures
of
sinne
for
a
season
,
and
were
without
God
in
the
world
,
and
soone
perished
miserably
.
These
with
many
other
mentioned
in
the
Scriptures
,
and
in
later
Chronicles
(
for
I
speake
of
the
chiefe
and
greatest
persons
,
seeing
they
doe
most
moue
affection
,
)
so
highly
aduanced
in
this
world
,
and
yet
so
soone
and
suddenly
spoiled
and
bereaued
of
all
their
honour
and
excellency
(
as
I
haue
said
)
and
to
change
it
with
a
base
death
,
and
a
worse
estate
afterwards
;
doe
liuely
set
before
our
eyes
the
misery
of
all
such
,
as
looke
no
further
,
then
after
brauerie
,
iollity
,
vaine
pleasure
,
and
large
possessions
,
which
they
can
neither
keepe
,
when
their
deadly
blow
is
giuen
them
,
and
when
their
dreadfull
woe
commeth
,
so
that
they
might
bee
any
comforts
to
them
;
nor
lose
and
part
from
them
(
if
they
haue
any
time
to
thinke
thereof
)
without
deadly
dislike
,
and
most
bitter
vexation
.
So
that
it
may
worthily
warne
all
such
as
be
of
high
degree
,
and
much
more
vs
that
are
inferiour
persons
;
and
therefore
ought
first
to
stoope
to
consider
of
,
and
prouide
for
our
ende
,
that
when
we
must
departhence
,
(
which
time
is
most
vncertaine
)
we
may
bee
prepared
to
die
happily
,
and
prouide
to
be
receiued
into
heauenly
habitations
.
For
wee
see
what
a
pitifull
and
dangerous
thing
it
is
to
rest
vpon
that
which
we
enioy
heere
,
as
wealth
,
pompe
,
young
yeeres
,
or
any
other
earthly
prosperity
.
The
Lord
scatters
men
in
the
imaginations
of
their
hearts
.
He
sweepes
downe
their
warped
thoughts
,
as
copwebs
with
beezome
.
It
had
been
well
with
Eglon
,
and
such
as
hee
was
,
(
all
that
heare
of
him
will
say
)
if
he
had
enioyed
nothing
;
and
much
better
if
hee
had
been
nothing
.
Note
.
Euen
thus
the
hand
of
God
is
against
all
his
enemies
,
and
when
the
day
of
reckoning
commeth
,
they
perish
.
It
is
reported
(
in
the
history
of
that
time
)
that
an
Emperour
of
Rome
,
Adrian
by
name
,
when
hee
should
die
,
and
Melanct
in
Adriano
.
leaue
all
his
iollity
,
being
suddenly
stricken
with
great
terrour
,
vsed
these
words
:
Oh
my
poore
wandring
sillie
soule
,
which
hast
been
long
a
companion
and
guest
of
my
body
,
what
shall
hereafter
become
of
thee
,
or
whither
wilt
thou
goe
?
Thou
hast
been
iollie
,
merrie
,
and
full
of
sporting
and
pleasures
,
but
now
thou
must
goe
where
theee
is
no
such
matter
,
forlorne
,
desolate
,
and
forsaken
.
Behold
in
this
great
man
,
the
wofull
apprehension
and
fearefull
presage
of
the
woe
to
come
,
euen
while
he
liued
:
the
which
doubtlesse
seazing
vpon
the
mighty
and
glorious
(
when
no
outward
thing
can
comfort
them
)
should
flaight
and
terrifieal
sorts
and
degrees
of
men
from
resting
vpon
any
earthly
props
,
wanting
Gods
fauour
for
their
chiefe
stay
and
refuge
.
And
heere
in
laying
out
the
fearefull
manner
of
killing
Eglon
,
occasion
Doct
in
vers
22.
being
offered
to
make
mention
of
that
which
was
lothsome
to
the
eare
;
in
that
it
was
vttered
in
more
seemly
termes
and
words
:
we
may
learne
how
warily
wee
should
speake
of
things
more
vnseemely
,
or
which
are
more
harsh
in
the
hearing
;
and
follow
the
holy
Ghost
in
our
termes
,
namely
to
vtter
that
(
which
might
else
offend
the
eares
of
the
most
)
in
more
seemely
and
honest
words
.
So
the
action
of
the
marriage
bed
is
vsually
expressed
by
the
holy
Ghost
in
most
chast
and
seemely
words
.
As
it
is
said
of
Dauid
,
1.
King
.
1.
4.
when
Abishag
the
Shunamite
was
brought
vnto
him
to
minister
to
him
,
though
she
cherished
him
,
and
lay
in
his
bosome
in
his
extreme
age
,
that
he
might
get
heate
by
her
,
it
is
said
in
modest
words
,
that
the
King
knew
her
not
:
so
Mary
,
how
can
this
be
,
seeing
I
knew
not
a
man
?
Such
are
the
termes
vsed
Luk.
1.
34.
by
the
holy
Ghost
,
of
discouering
the
shame
and
couering
the
nakednesse
of
Noah
our
father
,
as
Shem
and
Iaphei
did
.
And
although
education
and
good
manners
teach
vs
modesty
,
yet
grace
must
teach
the
language
of
Canaan
,
whereof
this
is
a
part
.
The
Lord
commanded
Israel
to
couer
their
Deut.
23.
12.
13.
14.
excrements
with
their
paddle
,
because
hee
walked
among
them
:
and
so
ought
we
to
behaue
our selues
,
especially
Preachers
must
beware
of
brode
,
vnseemely
,
and
offensiue
speech
in
this
kinde
,
because
they
are
to
vtter
the
will
of
God
,
in
the
most
seemely
and
reuerent
phrase
and
manner
.
And
diuers
other
such
might
bee
brought
forth
,
but
that
I
would
not
bee
long
in
this
matter
,
where
fewer
words
may
serue
.
Which
is
to
the
iust
reproofe
of
many
in
our
time
,
who
as
they
are
rude
and
brutish
in
their
behauiour
,
so
haue
they
as
beastly
and
filthy
tongues
to
vtter
their
mindes
by
,
in
too
vnseemely
manner
,
as
they
know
who
are
their
companions
,
and
like
vnto
them
.
And
this
of
Ehuds
killing
Eglon.
THE
TWENTIE
TWO
SERMON
ON
THE
THIRD
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
23.
Then
Ehud
got
him
out
into
the
porch
,
and
shut
the
dores
of
the
parlour
vpon
him
,
and
locked
them
.
24.
And
when
he
was
gone
out
,
his
seruants
came
,
who
seeing
that
the
doores
of
the
parlour
were
locked
,
they
said
;
surely
hee
doth
his
easement
in
his
sommer
parlour
.
25.
And
they
tarried
till
they
were
ashamed
:
and
seeing
he
opened
not
the
doores
of
the
parlour
,
they
tooke
the
key
and
opened
them
,
and
behold
their
Lord
was
fallen
dead
on
the
earth
.
26.
So
Ehud
escaped
(
while
they
tarried
)
and
was
passed
the
quarries
,
and
escaped
to
Seirah
.
NOw
of
the
things
that
followed
this
action
,
and
pertained
to
it
,
according
to
the
diuision
made
in
the
end
of
the
fifteenth
verse
:
they
are
set
downe
in
these
foure
verses
,
and
tend
all
to
this
end
,
to
shew
how
God
made
way
for
Ehuds
safe
escaping
.
And
therefore
first
note
we
somewhat
generally
,
and
then
more
particularly
afterward
.
For
his
comming
forth
,
in
that
none
of
the
Kings
seruants
were
at
hand
to
goe
into
the
Kings
parlour
presently
,
or
if
they
were
there
attending
,
yet
that
they
should
be
so
negligent
and
forgetfull
to
goe
in
forthwith
,
but
to
tarrie
till
Ehud
might
be
gone
past
all
danger
,
it
was
as
I
said
of
his
going
about
it
,
so
ordered
by
God
▪
that
all
might
say
,
thus
hee
would
haue
it
,
and
then
we
know
,
that
none
can
withstand
or
resist
it
.
To
teach
vs
the
same
so
that
although
a
man
would
thinke
,
that
there
might
be
many
waies
to
ouerthrow
and
frustrate
Gods
purpose
,
yet
none
of
them
shal
stand
,
for
why
?
there
is
no
counsell
against
the
Lord
.
Who
would
not
haue
thought
,
but
Prou.
that
Pharaoh
might
haue
kept
the
people
of
Israel
still
in
his
land
,
and
that
Exod.
12.
41.
none
could
haue
brought
such
a
mighty
people
)
euen
many
hundred
thousands
)
out
of
it
against
his
will
?
But
yet
behold
,
seeing
God
would
deliuer
them
,
it
was
not
he
,
nor
all
his
chariots
,
no
nor
all
the
Kings
in
the
world
,
if
they
had
ioyned
with
him
,
that
could
haue
hindred
it
.
It
might
likewise
haue
been
thought
an
easie
matter
for
King
Ahab
and
Iezabel
,
full
of
spite
and
cruelty
,
with
all
their
strength
,
friends
,
and
retinue
,
1.
King
.
19.
1.
2.
whom
they
might
haue
commanded
and
set
about
it
,
to
roote
out
and
take
out
of
the
way
,
the
poore
Prophet
of
God
Elias
,
which
they
desired
most
earnestly
to
haue
done
:
but
seeing
God
would
preserue
him
to
honour
his
name
,
it
was
in
vaine
for
them
to
attempt
or
goe
about
it
.
So
for
Paul
,
one
seely
Apostle
to
conquer
so
great
a
part
of
the
world
by
the
preaching
of
the
Gospell
,
which
it
had
vtterly
reiected
,
how
admirable
a
thing
was
it
?
seeing
it
is
manifest
,
that
the
malitious
Iewes
resisted
,
and
came
against
him
in
all
places
:
but
who
might
withstand
God
,
when
he
would
haue
it
so
?
For
in
that
one
city
at
Corinth
,
he
bad
him
go
forward
in
preaching
,
and
faint
not
,
Act.
18.
9.
10.
11
where
he
had
much
people
;
adding
this
for
encouragement
thereto
,
that
none
should
be
able
to
hinder
it
.
And
let
vs
in
these
daies
be
wise
by
so
many
faire
warnings
.
It
cannot
be
that
one
of
Gods
faithfull
shall
perish
,
therefore
let
vs
not
smite
at
such
,
with
tongue
nor
hand
as
hee
loueth
:
hee
will
Note
.
fight
for
them
,
and
curse
them
that
curse
his
,
and
they
shall
repent
it
,
if
not
too
late
,
that
they
went
about
to
hurt
them
.
But
of
this
I
spake
before
in
the
Gen.
11.
35.
former
Sermon
,
though
not
in
the
same
words
,
nor
making
the
same
vse
thereof
:
therefore
thus
much
briefly
of
these
verses
in
generall
.
Now
that
it
is
said
in
this
verse
,
that
Ehud
,
when
he
had
done
this
worke
Doct.
of
vers.
23.
vpon
Gods
enemy
,
came
forth
neither
in
feare
,
nor
any
great
haste
,
in
any
disguised
manner
,
but
as
though
hee
had
done
nothing
worthy
suspition
,
neither
gaue
any
token
of
a
guilty
conscience
,
but
as
one
that
had
serued
God
in
that
worke
.
It
liuely
setteth
before
our
eyes
the
peaceable
fruit
of
an
excusing
and
quiet
conscience
.
Behold
the
like
in
Iael
,
the
wife
of
Heber
,
Iudg.
4.
22.
who
hauing
slaine
Sisera
,
whereas
any
other
doing
such
an
act
of
his
owne
head
with
a
murthering
mind
in
such
a
matter
,
could
hardly
haue
auoided
it
,
but
he
should
haue
bewrayed
himselfe
easily
and
palpably
:
as
is
to
bee
seene
in
Iudas
betraying
his
master
,
who
cried
out
of
his
owne
fact
,
saying
;
I
Mat.
27.
4.
haue
sinned
in
betraying
the
innocent
blood
.
And
it
may
teach
vs
how
greatly
the
quiet
and
excusing
conscience
of
the
innocent
and
righteous
man
differeth
from
the
guilty
and
accusing
conscience
of
the
vngodly
.
And
it
agreeth
with
the
words
of
the
Wise
man
,
who
saith
;
The
righteous
is
bold
as
Prou.
28.
1.
a
Lion
,
but
the
wicked
fleeth
,
when
no
man
pursueth
him
.
The
ground
of
this
his
peace
,
was
the
discharge
of
that
duty
which
the
Lord
imposed
vpon
him
,
in
this
extraordinary
case
,
the
which
otherwise
had
been
abominable
parricide
.
And
although
this
viperous
brood
of
Iesuites
pretend
the
like
dispensation
from
their
pettie
god
the
Pope
,
and
thereupon
harden
their
hearts
,
and
set
an
impudent
face
vpon
the
matter
,
as
if
they
had
no
wound
or
terrour
of
conscience
:
yet
the
truth
is
,
their
ground
being
naught
,
the
cause
of
this
boldnesse
is
shamelesnesse
,
impudency
,
and
want
of
conscience
at
all
,
if
they
be
not
wounded
.
Hell
can
onely
terrifie
these
helhounds
,
for
God
they
feare
not
,
and
they
haue
hardened
their
faces
(
as
it
seemeth
)
to
regard
no
man
.
Where
we
may
see
a
double
benefit
that
the
godly
reape
and
enioy
by
hauing
allowance
and
warrant
from
God
for
the
duties
they
doe
:
to
wit
,
inward
quietnesse
of
mind
,
and
strength
and
courage
thereby
to
beare
any
outward
danger
or
trouble
,
if
need
should
bee
,
and
both
the
contraries
to
pursue
and
take
hold
of
the
other
,
that
is
,
an
hellish
minde
toward
God
,
and
terrour
and
dread
though
they
bite
it
in
,
in
regard
of
the
world
,
or
an
hardened
heart
which
is
worse
then
both
.
As
for
those
which
waited
on
the
King
,
they
did
foolishly
:
they
should
Vers.
24.
25.
The
clearing
of
them
.
haue
cast
the
hardest
,
when
Ehud
came
forth
of
the
parlour
,
and
haue
stayed
him
,
and
not
haue
kept
out
so
long
,
and
haue
made
such
delay
as
they
did
:
for
delaies
are
dangerous
where
the
matter
is
weighty
,
in
which
they
are
vsed
.
And
they
being
thought
so
wise
that
the
keeping
of
their
Lord
and
master
was
committed
to
them
:
they
failed
greatly
and
grosly
in
their
duty
;
and
therefore
they
reaped
the
fruit
thereof
,
when
after
their
long
tarying
,
they
came
in
at
the
last
and
found
him
slaine
.
This
is
that
which
delay
breedeth
Doct.
vers.
24.
25.
in
all
things
,
(
not
in
their
doings
onely
)
and
the
more
danger
,
the
greater
the
things
are
,
as
I
haue
said
.
Thus
Baa●ah
and
Rechab
by
the
negligence
of
the
Kings
officers
,
slew
him
on
his
bed
.
And
as
this
teacheth
euery
priuate
man
to
be
diligent
and
warie
about
the
duties
that
belong
to
his
function
and
calling
,
to
preuent
losse
and
damage
;
so
especially
it
commendeth
vigilancie
and
circumspection
in
al
such
,
as
through
whose
hands
great
matters
of
state
and
gouernment
doe
passe
,
that
neither
by
their
carelesnes
,
conniuence
,
or
other
sinister
respects
,
they
suffer
that
mischiefe
to
grow
vpon
Church
and
Common
wealth
,
which
by
their
prouidence
might
in
season
be
preuented
ere
it
bee
helpelesse
.
The
fit
season
therefore
is
to
bee
taken
,
in
earthly
businesse
and
our
common
affaires
,
as
this
was
heere
by
Ehud
:
wee
must
vse
the
opportunity
;
reape
the
corne
when
it
calleth
for
the
sickie
,
and
strike
the
iron
while
it
is
hot
:
so
our
market
must
be
made
,
while
a
good
peniworth
may
be
had
.
Doe
all
thou
hast
to
doe
with
diligence
,
while
the
day
Eccles.
5.
lasteth
:
the
night
will
come
,
wherin
such
workes
cannot
be
done
.
Remember
the
rich
man
,
who
being
in
hell
in
torments
,
was
denied
a
drop
of
cold
water
,
because
hee
auoided
them
not
while
he
enioyed
plenty
.
So
Haman
made
request
for
his
life
too
late
And
by
their
slacknesse
and
delay
we
may
Luk
16.
25.
much
more
be
warned
in
the
weighty
affaires
that
concerne
our
happines
,
2.
Cor.
6.
2.
to
take
the
fit
season
:
that
is
,
to
seeke
the
Lord
while
he
may
bee
found
,
and
not
driue
off
from
day
to
day
,
but
to
remember
our
maker
in
the
daies
of
Esa.
55.
6.
Eccles.
●●
1.
our
youth
,
and
to
day
,
while
wee
heare
his
voice
,
not
to
harden
our
hearts
,
Psal.
95.
8.
but
imbrace
his
message
both
in
the
Law
and
promises
of
God
by
faith
vnto
saluation
.
The
seruants
that
kept
not
Saul
,
but
slipt
in
great
danger
,
were
accessaries
(
as
Dauid
tels
Abner
in
Sauls
case
)
though
they
betrayed
him
1.
Sam.
26.
16.
not
:
euen
so
the
carelesse
delayer
to
get
faith
and
repentance
,
shall
perish
,
as
he
that
hates
to
be
reformed
.
The
fiue
foolish
Virgins
knocked
to
be
let
in
,
Luk.
13.
3.
Psal
50
16.
Mat.
25.
11.
12.
when
the
doore
was
shut
.
Euen
so
in
all
particular
actions
of
our
life
,
looke
we
before
all
other
things
to
keepe
our
conscience
pure
and
good
.
To
the
like
purpose
much
might
bee
said
.
And
this
by
occasion
of
the
seruants
delay
,
and
their
astonishment
,
when
they
saw
how
it
fell
out
to
them
thereby
.
Ehud
reaped
the
benefit
of
this
their
delay
,
for
while
they
thus
draue
off
Doct.
vers.
26.
and
lost
the
time
in
which
they
should
haue
carefully
attended
vpon
their
Lord
,
hee
escaped
out
of
their
hands
,
and
wound
out
of
all
danger
,
hee
passing
the
quarries
,
which
it
seemeth
were
places
betwixt
Gilgall
of
the
Israelites
,
and
the
Moabites
,
which
before
he
could
get
beyond
,
he
was
not
past
danger
:
and
so
comming
to
Seirah
,
a
place
heere
mentioned
in
the
borders
of
Israel
,
further
off
from
danger
,
he
was
in
safety
.
And
thus
wee
see
againe
,
that
they
who
are
wise
and
speedy
in
their
businesse
,
doe
thriue
and
prosper
,
when
they
who
delay
the
time
,
doe
apparantly
sit
in
their
owne
light
,
and
worke
their
owne
sorrow
and
annoyance
,
as
wee
haue
heard
:
euen
as
he
who
hauing
foolishly
refused
a
good
bargaine
,
which
might
haue
been
for
for
the
benefit
and
maintenance
both
of
him
and
his
long
after
,
mourneth
and
dispaireth
of
the
like
offer
and
opportunity
.
The
diligent
hand
maketh
rich
,
and
he
that
watereth
shall
also
haue
raine
.
Cursed
is
hee
that
doth
the
Lords
businesse
negligently
.
The
people
in
Iohn
Baptists
time
receiued
the
Mat.
11.
word
with
greedinesse
,
happie
was
hee
that
could
enter
first
into
the
kingdome
of
God
,
and
they
that
make
no
hast
doe
neuer
come
thither
.
And
yet
they
that
striue
to
enter
in
at
the
straite
gate
shall
bee
receiued
into
glory
:
when
other
shall
seeke
to
enter
afterward
(
too
late
)
and
shall
not
bee
able
.
And
therfore
the
Apostle
tels
vs
,
that
such
as
can
redeeme
the
time
,
are
wise
men
;
the
foolish
beleeue
euery
thing
,
and
so
driue
off
,
and
are
taken
in
the
Compare
vers.
16.
with
the
15.
of
Ephes.
5.
snare
.
Thus
wee
see
the
wise
take
the
opportunity
,
and
bring
their
matters
thereby
to
a
good
passe
.
But
for
all
that
I
haue
said
of
speedinesse
,
yet
vnderstand
me
thus
:
that
rashnesse
is
as
farre
from
commendation
,
as
driuing
off
the
time
,
and
delay
.
Thus
much
of
Ehuds
first
worke
in
killing
the
chiefe
enemie
of
Gods
people
,
that
Eglon
the
King
;
which
was
a
great
meane
of
their
deliuerance
and
rest
.
Vers.
27.
And
when
he
came
home
,
he
blew
a
trumpet
in
mount
Ephraim
,
and
the
children
of
Israel
went
downe
with
him
from
the
mountaine
,
and
hee
went
before
them
.
28.
Then
said
he
vnto
them
,
follow
mee
,
for
the
Lord
hath
deliuered
your
enemies
,
euen
Moab
,
into
your
hands
.
So
they
went
downe
after
him
,
and
tooke
the
passages
of
Iordan
toward
Moab
,
and
suffered
not
a
man
to
passe
ouer
.
29.
And
they
slue
of
the
Moabites
the
same
time
about
ten
thousand
men
,
all
fed
men
,
and
all
warriors
,
and
there
escaped
not
a
man
.
30.
So
Moab
was
subdued
that
day
vnder
the
hand
of
Israel
,
and
the
land
had
rest
four
score
yeeres
.
THe
second
meane
of
Israels
deliuerance
followeth
;
and
that
was
,
the
Vers.
27.
The
sense
and
summe
of
these
4.
verses
.
cutting
off
of
ten
thousand
of
the
valiant
men
of
Moab
,
which
was
the
other
good
helpe
toward
their
deliuerance
beside
the
killing
of
the
King
,
which
now
followeth
to
the
ending
and
making
vp
of
this
Story
,
to
vers.
31.
But
first
it
is
shewed
what
Ehud
did
to
the
bringing
of
this
to
passe
.
The
things
that
Ehud
went
about
,
whereby
so
many
of
the
Moabites
were
slaine
and
Israel
was
deliuered
,
were
these
three
:
first
,
as
hee
was
a
valiant
man
,
so
he
comming
to
the
place
heere
mentioned
,
Seirah
by
name
,
(
it
was
not
Seir
in
Idumea
,
but
neare
to
mount
Ephraim
in
the
land
of
Canaan
,
as
was
said
before
)
hee
did
not
leaue
the
worke
vnperfect
,
which
hee
had
begun
in
killing
the
King
of
Moab
,
but
1.
with
a
trumpet
he
called
together
the
men
of
Ephraim
,
and
by
his
authority
stirred
them
vp
to
warre
:
and
2.
to
encourage
them
the
better
therto
,
he
assured
them
from
God
of
the
victorie
:
and
3.
with
this
,
they
tooke
vp
and
beset
the
foords
of
Iordan
,
where
the
Moabites
passed
ouer
too
and
fro
out
of
Israel
into
the
land
of
Moab
:
and
by
this
meanes
they
stayed
such
of
them
as
were
on
that
side
the
riuer
,
that
they
could
not
escape
and
goe
ouer
,
and
those
that
came
out
of
the
land
of
Moab
ouer
the
riuer
to
rescue
their
fellowes
,
and
pursue
Israel
,
they
slew
also
,
till
ten
thousand
men
of
good
courage
were
cut
off
.
And
this
if
they
had
not
done
,
the
Moabites
being
so
inraged
against
them
for
that
which
was
done
to
their
King
,
they
had
made
spoile
and
hauocke
of
them
,
whereas
now
they
subdued
them
,
and
obtained
a
long
time
of
rest
themselues
.
Thus
much
for
the
clearing
of
these
4.
verses
.
Now
of
that
which
we
are
to
learne
out
of
them
.
Ehud
did
not
delay
,
as
The
meaning
of
vers.
27
particularly
.
we
see
,
for
that
had
bin
full
of
danger
,
but
now
while
the
Moabites
through
astonishment
at
that
which
was
befallen
them
,
could
not
by
and
by
see
and
determine
what
was
best
to
be
done
,
he
plied
it
,
and
went
to
worke
,
as
wee
haue
heard
.
It
is
as
hard
a
matter
to
vse
an
opportunity
wisely
,
and
pursue
the
occasion
effectually
when
it
is
offered
,
as
it
is
at
first
to
get
and
take
it
.
But
Ehud
lost
no
time
,
but
followed
it
hard
:
and
as
he
had
eicaped
while
the
seruants
delayed
;
so
now
hee
gathers
his
army
together
,
while
the
Moabites
(
being
amazed
with
terrour
)
were
fit
by
passing
to
and
fro
to
bee
pursued
,
and
discomfited
.
And
as
this
doth
shew
how
vnwearied
wee
ought
to
be
in
Doct.
those
actions
that
tend
to
the
glory
of
God
,
the
good
of
the
Church
,
and
the
confusion
of
the
enemies
thereof
;
so
,
more
generally
it
teacheth
vs
,
when
we
haue
made
a
good
beginning
in
any
thing
,
that
we
should
not
bee
slacke
in
going
forward
,
and
following
it
:
but
as
Ehud
heere
did
,
wisely
and
carefully
labour
to
bring
our
worke
vnto
an
end
.
It
is
a
thing
much
more
common
to
begin
well
,
then
to
goe
forward
so
,
whether
wee
vnderstand
it
generally
,
to
make
a
beginning
in
Christianity
,
or
in
any
particular
part
thereof
,
it
is
most
true
.
For
the
formost
,
many
of
vs
come
to
professe
the
Gospell
indeed
,
and
imbrace
it
commendably
,
by
hearing
it
ioyfully
,
in
conuersing
with
Gods
people
kindly
,
&
in
forsaking
many
parts
of
our
former
bad
liues
.
But
when
wee
should
hold
on
in
this
good
manner
to
search
Note
.
further
into
our selues
,
to
finde
out
our
ranke
corruptions
,
and
to
purge
our selues
of
them
,
and
to
be
grounded
in
our
most
holy
faith
,
and
stablished
as
Iudg.
19.
we
may
attaine
to
,
we
waxe
soone
weare
,
and
begin
to
stand
at
a
stay
,
and
so
we
lose
all
our
labour
that
we
haue
bestowed
already
,
and
frustrate
the
work
that
was
well
begun
.
And
so
to
say
the
same
of
particulars
,
it
is
well
seene
,
that
many
attempt
sundry
good
actions
commendably
;
as
the
labouring
for
a
good
Minister
,
and
the
drawing
of
the
people
to
godly
society
and
loue
in
a
towne
,
and
to
haue
an
eye
to
the
vnruly
:
other
begin
good
exercises
and
orders
in
their
family
,
and
namely
,
prayer
morning
and
euening
;
and
some
vse
good
meanes
for
the
well
ordering
,
and
good
gouerning
of
their
liues
,
and
labour
to
roote
out
particular
abuses
out
of
them
,
and
to
entertaine
grace
and
good
duties
,
and
many
such
like
I
might
mention
.
But
I
cannot
tell
how
it
commeth
to
passe
,
that
as
if
they
thought
these
good
things
should
last
but
for
a
while
,
or
as
though
they
would
hold
in
good
plight
without
meanes
(
wherin
they
shew
that
they
are
not
well
grounded
,
though
they
did
well
for
a
season
)
so
they
goe
to
worke
,
and
what
with
discouragements
and
crosses
on
the
one
side
,
and
allurements
and
prouocations
on
the
other
side
,
they
faint
and
breake
off
:
whereas
that
should
not
bee
,
till
the
worke
were
brought
to
a
good
end
,
that
so
they
might
goe
forward
in
other
duties
in
like
manner
.
Neither
should
wee
looke
to
the
things
past
,
what
good
wee
haue
done
more
then
other
,
to
become
lesse
carefull
thereby
in
going
forward
;
Phil.
3.
13.
14.
but
what
remaineth
yet
to
bee
done
till
wee
haue
brought
our
good
attempts
to
passe
;
and
one
good
duty
should
follow
after
another
,
vntill
we
haue
finished
our
course
with
ioy
.
Wee
must
remember
that
the
Merchant
went
and
bought
the
pearle
when
hee
had
found
it
:
and
the
wise
Virgins
Mat.
13.
42.
Mat.
25.
4.
kept
oyle
in
their
lampes
.
And
heere
it
were
to
good
purpose
to
thinke
of
Ehuds
vnwearied
care
and
labour
,
till
he
had
brought
all
to
a
good
end
,
and
of
such
other
as
did
the
like
;
and
to
consider
with
our selues
(
as
hee
and
such
did
)
how
all
that
hath
been
done
of
vs
in
such
cases
,
should
bee
but
in
vaine
;
and
beside
,
great
danger
and
detriment
must
needs
come
vpon
vs
,
if
wee
should
(
as
too
many
doe
)
breake
off
in
the
mid
way
.
Oh
what
doe
men
lose
heereby
:
euen
beside
all
their
labour
,
the
fruit
of
it
also
.
But
of
this
we
haue
occasion
to
speake
often
elsewhere
.
Further
,
in
that
it
is
said
that
he
hartened
them
on
against
the
Moabites
,
assuring
them
that
the
Lord
had
deliuered
them
into
their
hands
,
and
that
he
drew
them
after
him
,
and
they
did
as
he
willed
them
;
wee
see
the
worth
of
a
good
guide
,
what
he
may
doe
with
those
which
he
is
set
ouer
,
and
how
much
,
strong
and
well
grounded
perswasions
preuaile
,
where
they
be
vsed
in
season
and
good
manner
,
God
blessing
them
as
hee
hath
promised
.
Heathen
Captaines
haue
done
much
with
their
souldiers
,
and
Princes
and
law-makers
with
their
subiects
:
who
yet
(
we
know
)
could
neither
certifie
them
of
the
things
they
promised
,
and
encouraged
them
to
hope
for
,
neither
if
they
could
;
were
the
things
of
any
other
fort
or
kinde
,
then
temporary
.
Now
then
how
much
more
are
they
like
to
preuaile
with
men
,
who
both
Note
.
bring
infallible
promises
from
God
,
and
also
of
things
which
please
him
(
as
Ehud
heere
doth
)
and
they
doe
not
onely
glad
the
hearts
of
the
persons
therewith
,
in
as
much
as
they
vnderstand
thereby
that
God
will
blesse
them
heere
abundantly
,
and
also
that
their
reward
is
great
in
heauen
.
As
the
Lord
spoke
to
Ioshua
saying
:
Bee
valiant
and
of
good
courage
,
for
I
Iosh.
1.
3.
haue
giuen
the
whole
country
of
the
Canaanites
into
thy
hands
:
so
spake
Ehud
heere
vnto
the
men
of
Ephraim
in
the
name
of
God
,
and
by
his
authority
.
And
these
are
the
perswasions
that
are
like
to
preuaile
,
I
say
not
with
the
faithfull
onely
:
but
(
if
any
may
bee
)
these
are
of
force
to
moue
euen
other
also
.
Not
that
they
can
be
throughly
perswaded
thereof
without
faith
,
but
for
that
they
doe
very
much
moue
their
minds
,
and
the
rather
by
the
example
of
better
then
themselues
,
and
also
they
doe
cause
them
the
more
to
enquire
into
such
things
,
and
how
they
should
bee
done
,
till
they
grow
acquainted
with
them
,
that
so
they
may
in
time
beleeue
and
so
doe
them
in
faith
also
.
And
let
this
which
I
say
bee
better
considered
in
two
things
:
the
one
in
the
promises
of
eternall
life
,
the
other
in
those
which
belong
to
this
present
life
.
For
the
first
,
when
God
shall
by
some
faithfull
messenger
of
his
,
assure
the
hungring
soule
,
and
the
man
of
an
afflicted
spirit
,
of
pardon
of
his
sinnes
,
and
eternall
life
,
and
that
he
shall
vndoubtedly
enjoy
them
,
requiring
this
withall
that
he
giue
credit
therto
,
and
beleeue
the
same
;
how
greatly
(
think
we
)
do
they
moue
and
preuaile
with
him
,
as
we
see
Christs
words
did
with
Zachee
,
and
Pauls
with
the
Iailor
,
and
with
many
other
?
And
for
the
second
Luk.
19.
8.
9.
Act.
16.
33.
likewise
,
I
meane
the
temporary
promises
of
this
present
life
(
as
this
was
one
,
that
Ehud
heere
offered
and
set
before
the
people
)
as
the
promise
of
blessing
and
good
successe
to
such
as
obey
God
,
by
walking
diligently
in
their
particular
calling
,
and
the
promise
of
a
good
end
and
issue
out
of
trouble
to
them
which
commit
their
way
to
God
,
and
are
well
occupied
vnder
Note
.
in
the
meane
season
:
to
these
,
I
say
,
how
forcible
are
such
promises
,
and
what
power
haue
they
to
vphold
the
hearts
of
such
,
in
a
comfortable
expectation
of
the
things
promised
?
whereas
without
them
,
nothing
could
doe
the
same
.
Oh
therfore
what
good
may
a
godly
Minister
do
in
both
(
euen
as
her
superiours
also
,
especially
being
men
indued
with
the
gifts
of
the
spirit
)
if
he
continue
in
loue
to
put
the
poore
people
daily
in
remembrance
of
these
things
,
in
the
middest
of
the
manifold
changes
of
this
life
?
And
therefore
as
God
shall
impart
to
any
man
in
the
ministery
or
otherwise
;
more
light
,
wisedome
,
experience
,
and
grace
,
either
in
beleeuing
or
obeying
,
the
more
must
hee
apply
himselfe
to
enlighten
,
aduise
,
and
strengthen
those
whom
God
hath
set
him
ouer
for
that
purpose
;
knowing
that
it
is
not
euery
mans
case
,
to
be
able
to
minister
vnto
himselfe
or
other
,
aduice
or
direction
,
(
though
it
were
much
to
be
desired
)
especially
in
a
matter
of
difficulty
,
and
in
a
doubt
of
conscience
,
or
in
tentation
,
or
vnder
the
crosse
.
Peter
therefore
betrusted
with
this
office
,
to
confirme
his
brethren
,
as
a
man
of
a
thousand
,
as
Dauid
,
Psal.
51.
vndertooke
it
,
who
had
himselfe
first
well
learned
it
,
and
was
the
better
able
to
performe
it
to
other
.
Neither
let
any
man
thinke
it
a
disgrace
to
himselfe
thus
to
see
,
and
walke
,
by
the
eyes
,
and
vpon
the
feet
of
others
.
It
is
a
mans
wisedome
,
and
a
great
portion
from
God
,
to
receiue
direction
by
such
meanes
.
Heere
I
will
stay
.
THE
TWENTIE
THREE
SERMON
ON
THE
THIRD
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
goe
forward
;
the
valiant
warriours
of
Ephraim
being
encouraged
thus
by
Ehud
,
and
other
helpe
being
called
together
therewith
,
as
we
haue
heard
,
and
they
keeping
the
passages
to
and
fro
,
betwixt
Israel
on
their
owne
side
,
and
Moab
on
the
other
side
of
Iordan
,
they
killed
all
the
Moabites
that
offered
themselues
to
stirre
and
be
helpers
in
that
time
of
their
great
calamity
and
abasement
,
wherein
they
had
lost
their
King
:
these
(
I
say
)
whom
Ehud
drew
together
,
so
bestirred
themselues
,
that
ten
thousand
of
the
best
warriours
of
the
Moabites
were
put
to
the
sword
.
Thus
they
of
Moab
were
weakened
,
and
Ehud
and
the
people
of
Israel
did
more
and
more
preuaile
.
By
all
this
we
see
that
as
there
is
a
time
of
affliction
and
calamity
to
the
people
of
God
(
as
it
had
beene
heere
to
Israel
)
and
that
is
,
when
they
haue
prouoked
God
,
and
their
sinnes
haue
made
them
naked
before
the
Lord
,
that
is
to
say
,
destitute
and
voide
of
the
grace
and
helpe
of
God
,
(
as
it
is
said
of
their
fathers
when
they
had
made
a
Calfe
in
Exodus
)
as
I
say
,
there
is
such
a
time
;
so
there
is
a
time
againe
of
deliuerance
and
ioy
,
and
that
is
,
when
the
people
rise
out
of
their
sinne
penitently
,
and
seeke
the
Lord
with
their
whole
heart
,
then
hee
most
graciously
returneth
to
them
againe
,
in
whose
fauour
is
life
.
And
this
comfortable
estate
may
wee
enioy
from
time
to
time
,
to
haue
the
Lords
louing
countenance
to
shine
vpon
vs
,
far
more
delightfull
to
our
soule
,
then
the
fairest
and
sweetest
weather
can
bee
to
the
creatures
of
the
earth
,
i●
we
can
like
to
preferre
it
,
as
it
is
the
best
before
all
other
:
and
we
hauing
Note
.
obtained
grace
to
doe
so
,
if
we
shall
goe
a
step
further
,
and
can
thinke
it
our
best
wisedome
to
continue
in
so
doing
wee
shall
abide
in
Gods
fauour
Ioh.
15
10
also
,
and
keepe
our selues
well
when
we
are
wel
,
which
is
the
happinesse
that
can
in
this
life
be
enioyed
.
The
Lord
doth
not
stint
and
tie
vs
to
times
,
in
which
only
we
may
haue
peace
with
him
,
and
see
good
daies
;
but
he
would
that
wee
should
liue
in
safety
vnder
his
protection
all
the
day
long
:
and
so
Deut.
33.
12
from
time
to
time
,
that
we
may
haue
proofe
how
good
and
bountifull
hee
is
.
But
we
are
waily
and
inconstant
,
and
abuse
his
lenity
and
kindnesse
toward
vs
,
when
hee
not
onely
holdeth
many
troubles
and
sorrowes
from
vs
,
but
also
lodeth
vs
with
the
benefits
of
health
,
and
welfare
.
inward
and
outward
,
Note
.
Psal.
68.
19.
and
that
also
while
others
smart
and
are
in
heauinesse
.
Wee
deale
with
him
,
as
pampered
horses
,
and
children
much
made
of
,
who
right
soone
waxe
loose
and
wanton
.
And
wee
cause
the
Lord
to
turne
our
good
and
ioyfull
daies
into
glooming
and
sorrowfull
times
:
as
through
the
stories
of
the
booke
of
God
doth
euery
where
appeare
,
that
many
after
good
beginnings
did
so
though
little
to
their
comfort
.
Oh
how
soone
did
this
people
mentioned
in
this
booke
,
and
their
fathers
,
as
wee
reade
in
Deuteronomy
,
with
sundry
other
generations
following
,
as
the
stories
doe
testifie
,
Deut.
32.
15.
kicke
vp
their
heele
against
the
Lord
,
when
hee
did
yet
feede
them
with
the
fat
of
wheat
,
and
make
them
drinke
of
the
sweet
?
And
this
reuolting
worketh
such
a
change
in
our
best
states
and
seasons
,
as
causeth
to
complain
and
cry
.
Let
it
therefore
cause
vs
to
bee
resolued
vpon
this
,
and
that
in
due
and
good
consideration
,
so
that
wee
may
constantly
hold
the
same
:
to
wit
,
that
if
wee
desire
to
see
good
daies
heere
,
and
enioy
long
life
with
the
Lord
hereafter
:
that
(
I
say
)
wee
flie
euill
,
and
follow
that
which
is
good
:
and
1.
Pet.
3.
11.
heerein
let
vs
see
that
wee
deale
not
hollowly
with
the
Lord
:
and
if
by
occasion
we
slip
or
fall
,
and
forget
our selues
(
as
this
people
heere
did
,
vers.
7.
)
Note
.
yet
let
vs
take
heede
that
we
harden
not
our
hearts
,
and
so
lie
still
,
but
beare
Mica
.
7.
7.
our
punishment
contentedly
,
because
we
haue
sinned
,
and
make
speed
to
turne
againe
to
the
Lord
our
first
husband
,
who
will
receiue
vs
graciously
:
and
as
he
hath
smitten
vs
,
so
he
will
heale
vs
;
and
as
hee
did
before
comfort
vs
,
so
he
will
restore
ioy
and
gladnesse
to
vs
,
as
in
time
past
.
And
this
being
done
daily
in
the
smaller
slips
,
shall
the
easilier
be
gone
about
in
greater
fals
,
and
shall
also
be
a
meane
to
keepe
vs
from
them
.
Yea
doubtlesse
the
Lord
will
doe
great
things
for
vs
;
and
as
hee
abased
the
enemies
of
this
people
,
the
Moabites
heere
,
so
will
hee
bring
the
wicked
vnder
vs
,
and
leaue
them
afflicted
and
scourged
in
our
roome
.
Prou.
Now
followeth
the
third
and
last
thing
mentioned
in
this
latter
part
of
Vers
30.
The
vnfolding
of
it
.
the
story
,
and
that
is
,
rest
after
,
for
a
good
while
.
This
long
time
of
peace
the
Lord
granted
them
,
and
could
willingly
affoord
it
them
,
and
it
is
all
one
to
him
to
giue
a
long
time
thereto
,
as
a
short
.
And
as
it
was
a
great
blessing
,
so
it
was
more
then
was
promised
.
Indeed
the
Lord
said
,
that
he
would
giue
Moab
into
their
hands
,
and
the
people
enioyed
that
(
as
a
fruit
of
their
faith
)
which
laid
hold
on
Gods
promise
.
But
hesides
,
he
lengthened
out
the
time
of
their
rest
,
further
then
hee
promised
them
.
To
teach
vs
that
God
neuer
commeth
short
or
behinde
hand
with
vs
in
performing
his
promises
,
but
giueth
vs
good
measure
,
heaped
vp
,
and
Doct.
vers.
30.
running
ouer
;
and
thereby
sheweth
that
hee
is
liberall
and
bountifull
toward
vs
.
And
this
is
his
vsuall
manner
of
dealing
with
his
,
to
giue
more
Luk.
6.
38.
then
they
aske
or
looke
to
receiue
;
for
hee
giueth
more
then
hee
himselfe
promiseth
.
The
prodigall
child
asked
,
that
hee
might
be
receiued
but
as
an
hired
seruant
,
but
his
father
,
who
resembled
the
Lord
in
kindnesse
,
receiued
Luk.
15.
19.
22.
&c.
him
for
his
sonne
,
and
declared
it
by
entertaining
him
gladly
,
with
all
things
agreeing
therto
.
So
the
woman
of
Canaan
came
to
Christ
for
helpe
for
her
Mat
15.
22.
28.
daughter
;
but
he
not
onely
granted
her
that
,
but
also
bad
her
take
what
she
would
.
Euen
as
father
Iacob
,
who
feared
that
hee
should
neuer
see
Iosephs
face
,
thinking
he
had
been
deuoured
of
some
wild
beast
,
did
yet
see
his
childrens
Gen
37.
33.
34.
compared
with
48.
11.
children
.
This
if
it
were
beleeued
,
were
able
to
make
our
liues
comfortable
?
For
to
say
the
truth
,
all
our
welfare
is
according
to
our
faith
,
and
yet
the
Lord
giueth
fartee
aboue
that
which
we
can
beleeue
.
Therefore
this
ought
to
encourage
Note
.
vs
,
to
labour
to
giue
him
credit
in
all
that
we
seene
imposeth
vpon
vs
,
and
requireth
of
vs
,
in
that
wee
vnderstand
and
see
,
and
rest
perswaded
that
he
will
haue
vs
to
goe
about
it
.
For
we
may
know
,
that
our
reward
shall
he
exceeding
great
in
so
doing
.
Let
vs
instance
this
in
two
or
three
particulars
,
and
we
shall
finde
the
same
that
other
haue
done
before
vs
.
If
we
marke
it
,
we
may
perceiue
,
that
when
we
haue
somtime
in
our
afflictions
besought
the
Lord
but
for
some
ease
and
mitigation
of
the
force
of
them
,
whether
sicknesse
,
paine
,
disease
,
or
any
such
like
,
he
hath
deliuered
vs
altogether
,
and
besides
,
blessed
vs
abundantly
.
And
so
to
shew
it
in
any
other
particular
,
when
great
sorrow
hath
been
rising
toward
vs
,
he
hath
oft
times
turned
our
sorrow
into
ioy
.
And
euen
so
,
as
long-continued
peace
was
to
this
people
vnlooked
for
,
when
their
very
deliuerance
from
subiection
to
the
Moabites
,
would
haue
been
ful
welcome
,
though
it
had
been
but
for
a
short
time
,
that
they
might
haue
had
but
some
breathing
from
their
bondage
:
so
the
Lord
dealeth
with
vs
,
that
whereas
in
some
of
our
troubles
,
we
haue
feared
as
Hezechiah
did
,
that
wee
should
neuer
fee
light
,
nor
good
daies
any
more
;
yet
Note
.
the
Lord
of
his
exceeding
goodnesse
hath
restored
vs
to
our
former
sweet
Esa.
38.
11.
liberties
for
a
long
time
after
.
But
oh
what
might
be
said
of
this
argument
?
Although
we
must
also
know
,
that
hee
seeth
reason
sometime
,
and
that
for
good
cause
,
to
hold
vs
off
and
deferre
vs
.
But
more
of
this
in
Chap.
1.
ver.
2.
And
heere
an
end
of
this
story
.
Vers.
31.
And
after
him
was
Shamgar
the
sonne
of
Anath
,
which
slew
of
the
Philistims
sixe
hundred
men
with
an
oxe
goade
,
and
he
also
deliuered
Israel
▪
THis
short
story
of
Shamgar
,
is
the
third
and
last
story
mentioned
in
this
chapter
of
the
Israelites
deliuerance
,
by
an
other
Iudge
.
But
who
this
Shamger
was
,
or
of
what
tribe
hee
came
,
the
Scripture
doth
not
let
downe
.
But
it
appeareth
,
that
when
they
had
enioyed
long
peace
vnder
Ehud
,
after
his
death
,
the
Philistims
began
to
vexe
and
oppresse
them
,
and
then
the
Lord
stirred
vp
this
Shamgar
to
defend
them
,
that
they
might
not
againe
be
brought
into
bondage
as
they
had
bin
before
.
And
among
other
of
their
victories
which
were
many
,
this
one
is
brought
in
,
as
most
admirable
,
though
it
be
but
briefly
mentioned
.
For
a
great
number
,
euen
hundreds
to
be
slaine
by
one
man
,
and
he
vsing
so
weake
an
instrument
,
and
the
whole
nation
of
the
people
to
bee
preserued
thereby
from
so
fierce
enemies
,
what
is
in
this
whole
booke
spoken
of
,
of
the
like
kind
,
to
be
for
strange
and
admirable
?
vnlesse
it
be
the
like
act
of
Sampson
.
Wherein
we
may
see
,
that
euery
slight
thing
may
be
a
weapon
or
warre
for
Gods
people
,
when
hee
will
say
,
it
shall
preuaile
:
and
that
it
is
not
the
number
of
men
,
nor
the
meanes
,
that
God
regardeth
when
hee
will
get
the
victory
.
Therefore
Dauids
small
and
smooth
stones
to
throw
in
his
sling
,
1.
Sam.
17.
40.
4●
.
Iudg.
15.
15.
were
sufficient
furniture
and
armour
to
sley
the
Philistims
champion
Goliah
:
and
Sampson
with
the
iaw
bone
of
an
Asse
slew
a
thousand
men
:
and
Iael
with
a
bare
naile
,
killed
Sisera
,
that
valiant
captaine
of
Iabin
King
of
Canaan
.
And
so
great
an
act
did
this
Shamgar
,
by
so
weak
an
instrument
,
when
the
Lord
pleased
to
giue
the
victory
.
And
this
truth
should
wee
see
verified
as
clearely
as
euer
they
did
,
if
we
would
hold
this
sure
and
constant
,
that
wee
are
his
,
and
deare
vnto
him
:
secondly
,
when
we
feele
our
outward
oppressions
and
discouragements
,
or
our
inward
infirmities
,
feares
,
and
tentations
,
if
then
(
I
say
)
wee
did
not
looke
how
weake
wee
our selues
are
,
and
vnfit
to
wade
through
them
all
,
and
beare
them
,
forgetting
Gods
power
,
which
serueth
1.
Sam.
30.
6.
for
the
vse
and
comfort
of
his
weake
seruants
,
and
to
be
made
knowne
in
their
infirmities
:
euen
so
wee
see
Dauid
did
,
namely
in
his
sore
distresse
,
2.
Chron.
12.
9.
comfort
himselfe
in
being
wearied
with
Sauls
pursuing
of
him
.
And
yet
what
a
grace
that
was
in
him
we
may
see
by
this
,
that
hee
being
at
an
other
time
,
and
forgetting
himselfe
,
in
a
sore
combat
,
brake
out
thus
,
and
in
his
rashnesse
said
,
I
shall
one
time
or
other
fall
by
Saul
:
But
wee
should
looke
how
1.
Sam.
27.
1.
strong
the
Lord
is
who
loueth
vs
:
who
also
lookes
downe
from
heauen
,
to
see
who
are
weake
,
that
he
may
be
strong
with
them
.
For
indeed
when
wee
2.
Chron.
16.
9.
see
our
owne
impotency
,
this
should
lift
vp
out
heart
,
and
cause
vs
to
reach
out
our
hand
to
Gods
mercy
,
which
is
in
a
readinesse
for
vs
.
So
that
if
he
be
able
to
helpe
vs
,
that
should
bee
enough
for
vs
,
how
vnable
soeuer
wee
bee
to
beare
the
burthen
our selues
.
So
wee
haue
learned
to
beleeue
,
and
to
Psal.
27.
1.
speake
,
The
Lord
is
my
light
and
saluation
,
whom
shall
I
feare
?
the
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
Remember
wee
also
what
the
Apostle
said
:
I
am
able
to
doe
all
things
through
him
that
maketh
me
able
.
And
againe
,
Phil.
4.
13.
2.
Cor.
12.
10.
I
will
reioyce
in
mine
infirmities
:
for
when
I
am
weake
,
then
am
I
strong
:
euen
so
we
not
fainting
in
our
many
troubles
,
but
by
faith
drawing
and
deriuing
Gods
power
vnto
vs
,
as
we
haue
good
leaue
to
do
,
yea
as
we
are
commanded
by
himselfe
to
doe
,
we
may
rest
quiet
,
for
God
will
not
disappoint
vs
,
and
in
that
respect
the
Apostle
Iames
wille●●
vs
to
bee
greatliest
comforted
,
when
we
fall
into
diuerse
tentations
,
that
to
our
faith
may
be
tried
to
be
sound
(
and
that
is
better
then
gold
)
bringing
patience
with
it
.
And
yet
if
Iam.
1.
3.
the
Lord
be
not
with
vs
,
nor
wee
cling
not
to
him
by
faith
,
no
munition
or
warlike
furniture
when
it
is
needed
,
nor
the
strongest
nor
surest
helpe
in
time
of
peace
shall
be
able
to
doe
vs
any
good
.
Therefore
neither
could
the
walles
of
Iericho
preserue
the
city
when
God
went
against
it
,
nor
Goliahs
Iosh.
●
.
2.
sword
defend
him
,
but
turne
against
him
;
not
Pharaeohs
Chariots
get
victorie
for
him
,
but
faile
him
when
the
Lord
would
not
go
with
them
.
And
therefore
euen
as
it
is
said
in
the
Psalme
,
that
a
King
is
not
saued
by
the
multitude
Psal.
33.
16.
of
an
host
,
neither
is
the
mighty
deliuered
by
his
great
strength
;
so
an
horse
is
but
a
vaine
helpe
to
saue
a
man
.
And
so
wee
may
say
of
all
creatures
.
If
the
Lord
be
at
peace
with
vs
,
they
are
on
our
sides
,
to
stand
with
vs
;
but
if
he
frowne
vpon
vs
,
they
shall
be
against
vs
.
Lo
such
a
thing
it
is
to
bee
in
league
and
fauour
with
him
,
that
all
shall
turne
to
the
best
vnto
vs
thereby
;
yea
euen
the
fiercenesse
of
our
enemies
:
the
heauens
,
the
earth
,
the
creatures
shall
be
all
at
one
with
them
,
who
are
in
couenant
with
him
,
who
is
the
Lord
of
them
.
But
I
will
proceed
in
the
next
chapter
.
THE
FOVRTH
CHAPTER
OF
THE
booke
of
IVDGES
.
Vers.
1.
And
the
children
of
Israel
began
againe
to
doe
wickedly
in
the
sight
of
the
Lord
when
Ehud
was
dead
.
2.
And
the
Lord
sold
them
into
the
hand
of
Iabin
King
of
Canaan
that
raigned
in
Hazar
,
whose
chiefe
captaine
was
called
Sisera
,
which
dwelt
in
Harosheth
of
the
Gentiles
.
3.
Then
the
children
of
Israel
cried
vnto
the
Lord
,
for
he
had
nine
hundred
Chariots
of
iron
,
and
twentie
yeeres
he
had
vexed
the
children
of
Israel
very
sore
.
4.
And
at
that
time
Debora
a
Prophetesse
,
the
wise
of
Lapidothiudged
Israel
.
5.
And
this
Debora
dwelt
vnder
a
Palme
tree
betweene
Rama
and
mount
Ephraim
,
and
the
people
of
Israel
came
vp
to
her
for
indgement
.
IN
this
Chapter
is
set
downe
another
falling
of
the
children
of
Israel
from
The
samme
and
parts
of
the
chapter
4.
God
,
and
Gods
correcting
of
them
:
their
repentance
also
:
and
lastly
his
deliuering
of
them
by
Debora
,
Barak
,
and
Iael
.
The
first
of
these
is
in
the
first
verse
,
the
next
in
the
second
verse
,
their
repentance
in
the
third
:
and
their
deliuerance
in
all
the
rest
of
the
verses
,
to
the
end
of
the
chapter
.
The
first
part
of
the
Chapter
.
In
that
this
relapse
of
theirs
was
said
to
be
after
Ehud
was
dead
,
as
though
Shamgar
had
not
been
betwixt
both
,
it
was
most
likely
it
was
for
that
,
hee
was
but
a
very
short
time
a
deliuerer
vnto
them
.
But
yet
he
was
after
Ehud
a
deliuerer
of
the
people
,
though
but
for
a
short
time
,
as
appeareth
in
the
last
verse
of
the
former
chapter
.
For
the
first
of
the
foure
things
,
I
meane
the
sinne
of
the
people
of
Israel
,
Vers.
1.
which
againe
they
committed
(
for
so
it
is
said
heere
,
that
they
did
againe
that
which
was
euill
in
the
sight
of
the
Lord
)
vnderstand
it
of
them
who
had
seene
the
former
deliuerance
,
and
also
of
their
posterity
who
enioyed
the
blessing
.
Of
the
phrase
or
manner
of
speech
vttered
by
the
holy
Ghost
,
to
wit
,
that
they
did
euill
in
the
sight
of
the
Lord
;
I
will
not
speake
any
more
,
hauing
handled
it
twice
before
.
But
of
their
sinne
let
vs
consider
.
And
that
is
,
that
they
abused
their
long
enioyed
peace
and
rest
vnder
Ehud
.
The
summe
of
it
is
,
that
they
did
leaue
the
right
way
of
seruing
God
,
and
encreased
their
sinne
sundry
waies
.
And
this
is
indeed
the
disposition
and
common
practise
Doct.
vers.
1.
of
men
,
who
are
not
led
and
gouerned
by
Gods
grace
,
that
they
are
not
the
better
for
their
prosperity
,
but
much
worse
:
for
by
aduersity
they
are
held
downe
,
and
disabled
from
much
sinne
,
and
so
are
restrained
at
least
;
so
that
,
as
the
way
is
shut
vp
to
them
from
thence
by
affliction
,
so
their
appetite
is
much
abated
thereby
also
.
But
in
liberty
,
peace
,
and
abundance
of
Gods
benefits
,
they
are
more
easily
led
on
,
and
enticed
,
and
so
the
was
is
set
open
to
them
,
and
they
doe
as
readily
walke
in
it
;
and
being
vngouerned
,
they
are
soone
let
loose
.
And
we
must
know
,
that
it
is
not
thus
with
the
wicked
onely
,
but
euen
with
such
as
haue
been
sometime
vnder
Gods
direction
,
that
euen
they
are
ready
to
forget
themselues
,
yea
and
the
most
doe
,
and
waxing
bold
,
breake
out
by
meanes
of
their
prosperitie
after
the
same
manner
.
And
so
it
fell
out
with
Dauid
himselfe
,
who
when
hee
had
subdued
his
enemies
vnder
him
almost
on
euery
side
,
euen
to
his
hearts
desire
,
he
fell
most
dangerously
to
the
great
prouoking
of
God
.
And
Iehosaphat
,
otherwise
a
2.
Sam.
11.
4.
godly
King
,
when
hee
was
lifted
vp
and
made
drunke
as
it
were
,
with
the
company
and
fellowship
of
wicked
Ahab
,
did
sore
forget
himselfe
,
so
that
he
was
faine
to
be
reproued
for
it
of
the
Lord
by
his
Prophet
.
A
lamentable
case
,
that
when
they
bee
so
sore
oppressed
either
by
enemies
,
or
other
2.
Chro.
19.
2.
crosses
,
that
their
life
waxeth
wearisome
to
them
,
and
their
distressed
estate
causeth
all
that
looke
on
them
to
pity
them
:
and
when
the
Lord
shall
in
that
misery
of
theirs
haue
compassion
of
them
,
and
set
them
at
large
,
it
is
a
lamentable
case
(
I
say
)
that
they
should
become
so
grosly
vnthankfull
,
forget
their
late
aduersity
,
and
as
soone
in
a
manner
as
God
hath
enlarged
them
by
his
benefits
,
that
they
should
thus
vnnaturally
(
as
I
may
say
)
disguise
themselues
,
euen
as
if
they
would
set
themselues
to
grieue
the
Lord
for
his
gladding
and
comforting
of
them
.
This
may
(
I
thinke
)
bee
a
watchword
to
vs
,
to
take
heed
how
we
vse
our
prosperity
,
and
to
teach
vs
to
make
small
hast
to
be
made
great
in
the
world
by
Gods
preferments
,
great
wealth
and
Note
.
commodities
,
vnlesse
we
lay
faster
hold
of
grace
wherby
we
may
vse
them
rightly
;
that
is
,
to
bee
humble
vnder
them
,
and
thereby
forward
and
fruitfull
in
doing
the
good
that
we
may
.
Let
vs
then
take
heed
seriously
,
that
wee
count
it
not
happie
in
it selfe
to
liue
delicately
for
a
season
;
from
whence
it
commeth
through
our
corrupt
nature
,
that
wee
contemne
others
,
giue
our selues
to
vanity
,
pleasures
,
wantonnesse
,
and
delights
,
and
some
of
vs
also
to
profit
seeking
and
gaine
,
though
neuer
so
filthy
and
grosse
,
as
our
chiefe
treasure
,
whereby
godlinesse
decayes
,
and
the
vse
,
at
least
the
power
of
all
good
meanes
.
But
what
should
wee
doe
(
yee
will
aske
)
when
God
giueth
vs
such
a
wealthie
and
a
comfortable
outward
estate
?
I
say
we
should
be
rich
in
good
1.
Tim.
6.
12.
Tit.
3.
8.
workes
,
and
doe
workes
to
necessarie
vses
.
Oh
,
men
so
well
prouided
for
,
what
good
might
bee
done
to
their
owne
soules
,
and
to
the
soules
and
bodies
of
their
brethren
.
But
to
this
point
(
alas
)
things
are
now
come
,
that
we
may
say
with
griefe
,
that
few
haue
any
mind
to
vse
their
liberties
aright
,
or
(
almost
)
to
doe
any
good
.
And
this
being
duly
considered
,
should
cause
our
wondrings
to
cease
,
why
so
few
godly
Christians
enioy
any
great
portion
of
outward
blessings
in
comparison
,
(
for
it
is
so
)
euen
because
the
Lord
prouideth
a
better
thing
for
them
,
when
hee
giueth
them
a
mediocritie
in
them
all
,
as
of
maintenance
,
of
credit
,
account
and
fauour
with
their
betters
,
and
mixeth
each
houre
of
sunshine
with
an
other
of
cloudy
and
vnpleasing
weather
;
and
all
to
keepe
their
affections
from
growing
too
ranke
,
and
intemperate
,
and
to
containe
them
within
their
bounds
in
that
condition
,
which
is
best
for
them
,
and
fittest
to
serue
the
Lord
in
,
without
loathing
or
Note
.
wearinesse
.
The
earth
which
is
too
strong
and
lusty
,
runneth
vp
into
weede
A
simile
.
and
stalke
,
but
the
well
tilled
and
compassed
,
bringeth
forth
a
plentifull
crop
.
And
rare
is
the
man
,
whose
fruites
are
not
more
gratious
and
constant
in
a
moderate
estate
,
then
in
a
mighty
,
which
caused
the
wise
man
to
say
;
Neither
to
much
,
Lord
,
neither
too
little
,
for
I
shall
runne
into
the
extreame
Pro.
30.
8.
of
vnthankfulnesse
or
discontentment
.
Doubtlesse
,
if
as
prosperity
groweth
,
so
piety
encreased
withall
,
and
the
loue
of
the
giuer
waxed
stronger
,
as
his
gifts
are
multiplyed
,
and
waxe
greater
,
and
God
would
not
stint
men
as
hee
doth
.
But
it
is
cleare
,
men
can
beare
no
excesse
or
abundance
in
this
kinde
,
without
notorious
defect
or
decay
in
godly
duties
:
outward
welfare
of
body
(
like
the
splene
)
causeth
a
leanenesse
and
euil-fauourednesse
of
soule
,
as
most
men
vse
the
matter
.
But
this
be
said
of
the
first
of
the
foure
things
contained
in
this
Chapter
;
namely
,
of
their
sinne
.
THE
TWENTY
FOVRE
SERON
VPON
THE
FOVTRH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
OF
the
first
thing
of
the
foure
contained
in
this
chapter
we
haue
heard
.
Now
followeth
the
second
,
and
that
is
their
punishment
,
Vers.
2.
who
so
prouoked
the
Lord
:
namely
,
that
he
gaue
them
ouer
to
an
other
aduersary
,
more
fierce
and
furious
then
the
former
:
that
was
one
Iabin
King
of
Canaan
,
that
raigned
in
Hazor
:
But
ye
may
obiect
,
that
such
an
one
in
all
respects
was
slaine
by
Ioshua
,
Obiect
.
much
aboue
an
hundred
yeeres
agoe
.
For
thus
wee
reade
in
the
booke
of
Ioshua
;
At
that
time
Ioshua
returned
and
tooke
Hazor
,
and
burnt
it
,
and
smote
Iosh.
11.
10.
the
King
thereof
,
to
wit
,
Iabin
,
with
the
edge
of
the
sword
:
for
Hazor
before
time
had
been
the
head
city
of
all
those
kingdomes
.
I
answere
,
it
was
so
indeed
,
and
Answ.
now
another
of
that
name
and
kindred
,
was
risen
vp
,
and
had
builded
the
city
againe
,
and
now
being
growne
strong
and
populous
,
preuailed
against
Israel
,
and
held
them
in
the
greater
bondage
;
and
for
this
cause
,
euen
that
he
might
be
reuenged
vpon
them
for
his
predecessor
,
whom
their
fathers
,
Ioshua
and
others
,
had
wasted
and
slaine
,
and
they
did
therefore
oppresse
them
much
the
sorer
.
This
I
thought
good
to
say
for
the
clearing
of
this
difficulty
.
Now
to
proceed
:
This
Iabin
King
of
Canaan
is
further
described
by
his
chiefe
captaine
,
which
was
Sisera
,
a
great
warrier
,
and
terrible
.
Whereby
we
may
know
,
that
the
ease
of
the
Israelites
was
restlesse
seruitude
,
and
the
hope
of
their
deliuerance
desperate
.
Now
by
this
new
calamity
thus
brought
vpon
this
people
,
(
to
omit
that
which
I
said
of
the
punishment
in
the
former
examples
)
where
a
man
would
Doct.
vers.
2.
not
haue
looked
for
it
,
we
may
obserue
and
see
,
that
when
all
things
seeme
quiet
and
peaceable
to
vs
,
and
when
we
think
that
we
are
safe
on
euery
side
,
so
that
no
hurt
can
befall
vs
,
yet
if
the
Lord
haue
a
controuersie
with
vs
,
hee
doth
in
a
maruellous
manner
raise
vp
some
great
trouble
against
vs
:
yea
and
that
as
it
were
,
out
of
the
sparckles
of
former
afflictions
,
(
when
we
suspect
none
)
as
hee
did
heere
,
which
were
thought
to
haue
been
quenchedlong
agoe
,
he
bringeth
a
fire
and
flame
,
as
it
were
,
to
burne
and
consume
vs
.
So
that
when
men
thinke
all
to
bee
sure
,
God
raiseth
vp
vexations
that
way
where
one
would
not
looke
for
them
.
The
Amalekites
,
when
they
had
taken
Ziclag
,
lay
drunken
and
wallowing
like
beasts
,
fearing
no
danger
,
and
were
1.
Sam.
30.
16.
suddenly
come
vpon
and
slaine
.
So
the
Apostle
saith
,
When
men
cry
peace
,
and
that
all
things
are
safe
,
then
shall
sudden
destruction
come
vpon
them
,
when
they
are
1.
Ehes
.
5.
3.
not
aware
,
like
the
trauell
vpon
a
woman
with
child
,
and
they
shall
not
bee
able
to
auoide
it
.
Thus
God
seeth
it
good
to
tame
and
raw
the
licentiousnesse
and
pride
of
men
,
and
(
that
which
is
maruellous
to
say
)
if
hee
should
not
doe
so
,
there
were
no
liuing
for
vs
one
by
another
.
The
best
in
towne
and
country
,
would
kicke
vp
their
heele
;
yea
and
notwithstanding
hee
thus
pluck
downe
the
Note
.
pride
of
one
or
other
euery
day
,
yet
such
as
are
spared
bee
neuer
the
better
.
The
long
visitation
with
plague
,
which
hath
swept
away
many
thousands
,
what
are
the
most
part
the
better
for
it
?
The
irreligious
boldnesse
of
many
in
this
age
,
if
they
bee
in
fauour
with
their
betters
(
whose
breath
yet
is
in
their
nostrels
)
or
if
they
haue
but
wealth
aboue
the
common
sort
,
nay
if
it
be
but
bare
health
,
how
doe
they
abuse
it
?
how
little
doth
good
teaching
,
or
the
diuerse
examples
of
Gods
iudgements
vpon
sundry
others
,
preuaile
with
them
?
And
why
?
because
(
while
they
feele
them
not
,
the
day
of
reckoning
is
put
farre
off
,
and
we
dreame
that
we
haue
a
priuiledge
aboue
all
others
,
till
the
effect
confute
vs
.
The
casting
downe
of
Babell
,
the
drowning
of
Pharaoh
and
his
army
,
the
thrusting
through
of
Zimri
and
Cosby
in
their
tent
,
the
swallowing
vp
of
Chorah
and
his
company
into
the
earth
,
with
thousands
more
in
ages
past
,
and
now
all
cut
off
in
fearefull
maner
,
for
their
seuerall
rebellions
against
the
Lord
(
lamentable
to
speake
)
what
little
abatement
of
sinne
(
yet
)
for
all
this
,
doe
they
worke
in
the
most
?
nay
are
they
not
worse
and
worse
who
liue
in
these
latter
daies
,
and
haue
heard
or
seene
the
iudgements
of
the
former
times
?
Therefore
let
such
of
vs
as
cannot
but
confesse
,
that
God
hath
done
much
more
for
vs
,
watch
and
beware
,
lest
for
the
like
loosenesse
and
bolddesse
found
in
vs
,
the
Lord
awake
vs
;
and
if
hee
seaze
not
vpon
vs
with
the
same
plagues
,
as
he
did
on
these
;
yet
(
seeing
his
quiuer
is
full
of
arrowes
of
all
sorts
,
that
is
with
all
kinds
of
iudgements
)
he
will
reserue
some
for
vs
,
as
he
hath
done
to
others
before
vs
,
and
come
vpon
vs
suddenly
in
the
like
manner
.
Now
this
Iabin
had
for
the
chiefe
captaine
of
his
armie
,
Sisera
heere
named
,
The
opening
of
the
latter
part
of
vers.
2.
who
is
said
to
haue
his
abode
in
Harosheth
of
the
Gentiles
,
so
called
,
for
that
it
was
a
countrey
full
of
woods
:
(
for
so
the
word
signifieth
)
whereto
,
as
vnto
a
most
safe
and
well
fenced
place
,
the
Canaanites
who
were
Gentiles
,
did
fly
,
and
repaire
,
and
dwelt
safely
therein
;
when
so
many
of
them
had
been
slaine
in
Ioshuas
daies
,
and
there
they
remained
,
grew
vp
,
and
strengthened
themselues
,
vnto
the
time
that
is
heere
mentioned
.
Thus
they
growing
vp
,
and
not
being
cut
off
,
as
God
commanded
the
people
of
Israel
to
doe
,
we
see
now
what
a
vexation
euen
this
one
generation
of
the
Canaanites
in
that
corner
of
the
land
,
were
vnto
them
,
beside
many
other
in
diuers
other
parts
of
it
.
And
by
this
we
see
what
mischiefe
and
woe
wee
prouide
for
our selues
,
Doct.
2.
in
vers.
2.
(
euen
such
as
cannot
bee
knowne
till
they
come
)
and
all
this
through
our
neglecting
duties
commended
(
as
this
people
of
Israel
heere
did
)
and
suffering
euill
persons
and
their
foule
vices
,
to
grow
vp
,
in
and
among
vs
,
which
we
might
easily
in
time
haue
subdued
and
brought
vnder
.
I
say
,
the
suffering
of
them
,
which
wee
haue
been
full
willing
to
nourish
,
and
could
bee
brought
to
offer
no
violence
vnto
them
,
haue
caused
sorrow
vpon
sorrow
,
and
most
wearisome
and
vncomfortable
daies
vnto
vs
:
which
when
they
were
come
,
we
would
haue
bought
of
with
much
cost
,
and
could
not
.
Thus
anger
,
impatience
,
wrath
,
vncharitablenesse
,
reuenge
,
teachines
,
frowardnes
,
Note
.
lewd
lusts
,
and
vncleane
desires
,
with
many
other
like
,
though
wee
haue
thought
them
not
worthie
of
rebuke
,
neither
could
bee
brought
to
deface
,
and
disgrace
them
,
no
not
to
our
owne
selues
,
that
so
they
might
haue
been
ouercome
and
weakened
in
vs
;
;
euen
these
haue
mastered
vs
,
and
waxen
strong
in
vs
,
which
is
enough
to
disfigure
the
godly
life
in
vs
,
and
to
marre
the
beauty
of
our
profession
;
besides
that
these
ingender
in
vs
,
and
bring
forth
litters
of
open
and
outward
sinnes
,
(
al
may
easily
know
what
I
meane
)
farre
more
shamefull
and
monstrous
then
themselues
.
The
third
part
of
the
Chapter
.
NOw
followeth
the
third
thing
in
this
Story
,
namely
,
the
repentance
of
Vers.
3.
the
people
,
set
forth
as
in
the
former
chapter
,
by
crying
.
The
reasons
thereof
are
added
,
and
they
are
two
;
the
one
,
because
this
Sisera
had
nine
hundred
iron
Chariots
,
wherwith
by
continuall
egresse
and
regresse
he
had
vexed
them
sore
:
the
other
,
that
he
had
done
thus
to
them
twentie
yeeres
.
Of
this
crying
,
signifying
their
repentance
,
I
haue
spoke
before
,
and
also
of
the
repentance
which
their
fathers
offered
,
when
God
afflicted
them
.
That
which
is
to
be
considered
heere
,
not
spoken
of
before
by
the
like
occasion
,
is
this
:
That
where
it
is
said
,
they
were
twenty
yeeres
in
bondage
,
before
they
Doct.
repented
and
turned
to
God
;
we
may
behold
the
monstrous
and
poysoned
disposition
of
our
nature
,
which
will
not
stoope
nor
bow
to
the
Lord
in
true
humiliation
,
vntil
it
be
driuen
by
maine
and
force
,
euen
till
we
be
shut
Note
.
out
euery
where
else
.
As
wee
see
in
children
of
a
stubborne
nature
it
is
neither
a
checke
,
nor
a
rod
will
breake
their
stomacks
:
nay
it
is
not
a
few
stripes
that
will
make
them
cry
out
,
and
when
by
rougher
handling
of
them
,
they
he
forced
to
roare
,
it
is
but
for
very
sullennes
;
til
they
see
there
is
no
remedy
but
that
they
must
receiue
correction
for
their
euill
doings
,
and
then
the
multitude
of
strokes
and
the
smart
they
feele
breakes
their
hearts
at
length
,
and
makes
them
yeeld
:
and
euen
so
it
is
with
vs
,
who
should
bee
much
wiser
:
whereas
if
wee
should
but
step
aside
a
little
from
our
Christian
course
,
we
ought
with
the
like
willingnesse
of
mind
by
which
we
strayed
,
returne
and
rise
vp
againe
.
For
so
the
Prophet
Ieremy
complaineth
;
Doth
a
man
fall
,
Ier.
8.
6.
and
not
rise
againe
;
or
goe
out
of
the
way
,
and
not
returne
?
And
if
this
rebelliousnesse
and
bad
disposition
were
in
the
wicked
onely
,
it
were
lesse
to
bee
maruelled
at
,
but
let
it
be
well
considered
,
and
it
shall
be
found
in
such
as
haue
sometime
serued
God
in
truth
;
who
if
they
lose
the
hold
that
they
had
,
and
haue
suffered
the
wicked
flesh
,
that
is
,
their
sinfull
nature
,
to
get
the
vpper
hand
in
them
againe
;
oh
how
hardly
is
it
put
out
of
possession
againe
?
So
that
as
the
diuels
said
to
our
Sauiour
Christ
,
thou
art
come
to
torment
vs
before
Mat.
8.
29.
the
time
.
So
it
is
euer
too
soone
,
and
very
imprisonment
to
the
wicked
flesh
,
to
be
brought
vnder
the
Lords
wing
againe
,
and
to
put
on
his
yoke
,
though
it
be
easie
as
it
is
said
to
be
.
This
is
the
cause
why
licentious
dissolutenesse
is
in
so
great
account
at
this
day
in
all
sorts
,
and
so
dimme
light
shineth
out
of
them
who
should
bee
lights
to
other
.
And
if
it
should
be
demanded
,
how
Gods
people
can
keepe
so
long
from
vnder
his
gouernment
,
and
are
so
loth
to
returne
againe
vnder
it
:
I
answere
,
partly
confused
knowledge
,
ignorance
and
forgetfulnes
how
to
returne
(
if
they
were
euer
well
grounded
at
all
)
is
one
cause
;
and
partly
the
lothnesse
and
vntowardnesse
of
the
flesh
to
bee
pent
in
,
seeking
liberty
rather
amisse
,
euen
that
is
the
other
.
And
thus
while
men
haue
any
shelter
how
rotten
and
helpelesse
soeuer
it
be
,
they
flie
from
God
.
But
for
as
much
as
when
no
shifts
will
serue
,
they
must
returne
againe
to
the
Lord
their
first
husband
,
as
it
is
said
in
Hosea
,
let
all
that
bee
wise
,
with
all
speed
returne
to
Hos.
2.
7.
1.
Tim.
6.
6.
him
,
and
make
godlinesse
(
as
it
is
indeed
)
the
greatest
riches
and
chiefe
stay
,
seeing
that
is
alwaies
and
onely
comfortable
.
As
it
is
the
Psalme
:
A
day
is
Psal.
84.
11.
better
therein
,
then
a
thousand
elsewhere
.
And
seeing
wee
in
miseries
and
troubles
do
as
this
people
heere
did
,
often
fall
a
sighing
and
sorrowing
,
yea
murmuring
and
fretting
,
and
yet
turne
not
to
God
,
nor
from
our
sinne
;
but
bite
on
the
bridle
of
our
punishment
,
and
yet
at
last
we
must
bee
brought
to
it
for
all
our
vnwillingnesse
;
therefore
as
we
should
take
heed
that
we
keepe
the
profession
of
our
hope
firmely
,
while
wee
may
;
so
yet
when
wee
haue
fallen
,
let
vs
not
despaire
,
no
nor
yet
delay
to
turne
to
God
with
the
soonest
,
as
I
haue
said
.
Againe
,
by
this
people
many
may
learne
good
.
They
were
held
vnder
The
vnfolding
of
the
other
part
of
vers.
3.
and
pursued
by
him
that
had
nine
hundred
Chariots
of
iron
,
alwaies
going
out
and
in
among
them
,
to
vexe
and
oppresse
them
on
euery
side
.
A
plague
great
enough
one
would
thinke
,
for
euen
the
mercies
of
such
are
cruell
.
And
Prou.
12.
10.
yet
this
was
not
the
worst
that
befell
them
,
for
God
was
also
against
them
,
and
had
sold
them
into
their
hands
:
and
now
while
it
was
thus
with
them
in
so
great
misery
,
what
should
they
doe
?
and
yet
which
is
more
,
twentie
yeeres
to
be
in
this
estate
,
how
should
they
be
able
to
abide
it
?
By
the
fearefull
example
of
these
,
and
yet
some
of
them
belonging
to
God
,
it
is
good
for
vs
to
take
occasion
to
consider
the
estate
of
them
,
who
are
vnder
sundry
sore
and
great
calamities
,
the
Lord
sending
them
for
their
rebellions
and
grieuous
prouokings
of
him
,
and
himselfe
frowning
vpon
them
,
who
should
haue
been
their
comfort
in
their
troubles
.
Oh
how
should
it
grieue
vs
to
behold
it
?
For
when
they
are
in
perplexity
and
vexation
,
by
men
or
otherwise
,
and
then
haue
God
against
them
also
;
this
commeth
neare
the
saying
,
Woe
to
him
that
is
alone
.
Herein
Dauid
shewed
himselfe
wise
:
for
when
hee
Eccles.
4.
10.
heard
Gods
message
from
the
Lord
,
concerning
the
chusing
of
his
punishment
;
he
answered
;
Let
me
fall
into
the
hands
of
the
Lord
,
and
not
of
men
.
The
1.
Sam.
24.
14.
reason
was
,
because
he
knew
himselfe
to
haue
repented
,
and
therefore
that
in
iudgement
the
Lord
would
remember
mercy
.
But
oh
how
terrible
a
thing
is
it
to
fall
into
the
hands
of
God
being
our
enemie
;
or
into
the
hands
of
men
,
when
he
hath
giuen
vs
vp
to
their
pleasure
,
to
be
handled
as
wee
deserue
?
Euery
affliction
is
sharpe
and
heauy
,
when
God
makes
it
so
,
by
setting
an
edge
vpon
it
,
and
by
pressing
downe
the
conscience
vnder
the
loade
of
his
wrath
.
Consider
some
particulars
:
for
example
.
The
pouerty
and
penurie
of
many
thousands
,
and
the
same
as
poore
in
knowledge
of
God
,
and
grace
.
Others
in
marriage
vnquiet
,
thrusting
one
another
out
of
doores
,
Note
.
children
crying
about
them
,
the
neighbours
disquieted
among
them
,
all
going
to
hauocke
in
family
,
and
God
in
the
meane
time
also
an
enemie
to
them
,
what
an
heauie
calamitie
is
this
to
behold
?
Others
to
bee
taken
captiues
by
forren
enemies
;
as
Sampson
put
to
grinde
,
or
(
which
is
worse
)
to
Iudg.
16.
21.
the
gallies
;
and
which
is
worst
of
all
)
to
haue
no
God
to
flie
to
in
this
their
distresse
,
which
yet
is
the
case
of
many
,
who
haue
held
their
heads
full
high
,
and
were
also
farre
enough
in
their
owne
conceit
,
from
such
an
estate
,
oh
how
wofull
is
it
?
And
if
the
sore
diseased
,
sicke
and
pained
persons
should
bee
added
to
these
,
with
other
miserable
ones
,
and
yet
without
God
in
the
world
;
all
these
thus
to
bee
distressed
,
which
I
haue
mentioned
,
with
such
like
,
almost
without
number
,
oh
how
lamentable
is
it
to
thinke
on
?
And
whereas
some
of
these
bee
Gods
children
,
they
must
know
,
that
if
they
will
doe
as
his
enemies
,
he
will
make
them
somewhat
like
them
,
in
bearing
the
marke
of
it
:
so
that
as
the
wicked
flie
from
God
,
and
hate
him
for
smiting
them
for
their
sin
:
so
his
owne
children
hauing
likewise
prouoked
him
,
shall
oftentimes
make
but
slow
hast
to
him
,
through
an
ill
conscience
telling
them
that
they
are
not
welcome
,
till
they
come
in
another
manner
;
to
wit
,
in
vnfained
repentance
.
All
this
I
haue
spoken
to
a
double
end
;
one
,
to
perswade
all
to
labour
aboue
all
things
to
make
God
their
friend
,
that
is
,
by
seeking
to
be
reconciled
to
him
,
that
thus
in
their
troubles
they
may
haue
a
refuge
to
fly
to
for
comfort
.
The
other
is
,
to
moue
such
as
are
free
from
both
kinds
of
miseries
,
to
pitie
them
that
are
vnder
both
;
and
to
consider
,
that
seeing
they
may
goe
in
and
out
before
the
Lord
without
feare
,
both
in
their
daily
course
of
life
,
and
also
in
their
suites
,
&c.
therefore
they
should
deadly
abhorre
sinne
themselues
,
which
onely
makes
them
feare
his
power
and
iustice
,
and
that
as
much
as
euer
they
reioyced
in
his
fauour
,
and
so
doing
,
mourne
for
them
whose
misery
I
haue
mentioned
,
that
are
in
an
estate
both
dreadfull
and
damnable
.
And
this
be
said
of
the
first
three
parts
of
this
chapter
,
out
of
these
three
verses
,
to
wit
,
of
the
sinne
of
the
people
,
of
their
punishment
,
and
of
their
repentance
.
The
fourth
part
of
the
Chapter
.
THe
fourth
part
of
this
story
followeth
,
of
Gods
deliuerance
of
them
out
Vers.
4.
The
summe
in
generall
to
the
end
.
of
the
hands
of
Sisera
:
and
this
vnto
the
end
of
the
chapter
;
and
that
deliuerance
was
wrought
,
as
I
said
before
,
by
the
helpe
&
ministery
chiefly
of
the
three
persons
mentioned
afterwards
in
this
chapter
,
Debora
,
Barak
,
and
Iael
.
Debora
,
though
a
woman
,
was
stirred
vp
by
the
Lord
to
iudge
Israel
,
that
is
,
to
declare
the
will
of
God
,
in
that
time
of
extreame
calamity
,
vnto
the
people
;
to
answere
their
doubts
what
they
should
doe
,
and
to
bee
the
chiefe
meane
of
their
deliuerance
,
by
counsell
giuing
,
and
encouraging
of
Barak
and
the
rest
.
Barak
was
he
that
should
leade
the
army
,
and
pursue
the
enemies
,
and
with
a
small
armie
of
the
people
to
ouercome
and
destroy
them
:
and
Iael
killing
the
great
captaine
of
their
enemies
,
I
meane
Sisera
,
with
her
owne
hands
,
had
her
due
commendation
among
the
rest
,
all
were
diuersly
employed
,
and
yet
each
of
them
helping
forward
the
execution
of
Gods
iustice
and
charge
vpon
that
huge
armie
of
the
Canaanites
,
and
for
his
peoples
deliuerance
.
This
bee
said
in
generall
of
the
whole
worke
that
followeth
,
spoken
of
in
this
chapter
.
Now
I
will
goe
to
the
particulars
,
verse
by
verse
.
And
to
begin
with
Debora
to
verse
14.
and
to
see
what
she
did
.
First
,
the
holy
Story
describeth
her
in
this
verse
and
the
next
.
Secondly
,
it
is
said
the
children
of
Israel
came
vp
to
her
for
iudgement
,
vers.
5.
And
thirdly
,
it
is
shewed
what
she
said
to
Barak
,
hauing
sent
for
him
,
vers.
6.
7.
then
how
shee
answered
Barak
,
when
she
saw
him
not
forward
,
vers.
9.
and
last
of
all
,
how
she
encouraged
him
to
the
battell
,
after
they
had
prepared
themselues
on
both
sides
to
it
,
as
is
shewed
to
verse
14.
She
is
described
,
first
by
the
extraordinarie
place
that
she
was
set
in
,
to
wit
,
that
shee
was
a
Prophetesse
:
secondly
,
by
her
condition
of
mariage
,
that
shee
was
the
wife
of
Lapidoth
:
thirdly
,
by
her
calling
,
that
she
iudged
Israel
:
and
fourthly
,
by
her
dwelling
,
vnder
a
Palmetree
,
betweene
Ramath
and
Bethel
,
in
mount
Ephraim
.
And
by
this
woman
,
and
the
other
two
persons
before
mentioned
(
as
I
haue
said
)
God
gaue
a
new
and
great
deliuerance
vnto
his
people
out
of
their
twentie
yeeres
bondage
,
vnder
that
Iabin
King
of
Canaan
.
And
this
vnspeakeable
Doct.
Out
of
all
the
verses
following
in
generall
.
goodnes
of
the
Lord
in
passing
by
their
so
great
and
foule
indignities
so
oft
times
wrought
and
committed
against
him
,
doth
yet
better
and
better
confirme
vs
in
that
which
we
haue
been
taught
before
,
that
the
Lord
is
so
tenderly
affected
to
his
people
,
that
hee
cannot
turne
away
his
eare
from
their
prayers
and
grones
vnder
their
heauie
burthens
,
but
pitie
and
deliuer
them
.
No
,
as
the
Prophet
saith
,
if
a
mother
should
forget
and
bee
hardhearted
to
her
owne
child
,
yet
the
Lord
cannot
bee
so
to
his
,
which
doth
iustly
lay
to
Esa.
49.
15.
their
charge
the
wilfulnesse
and
stifneckednesse
that
is
in
many
,
and
heape
hote
coles
vpon
their
heads
,
seeing
that
when
they
may
haue
ease
and
helpe
in
their
oppressions
and
miseries
for
the
asking
of
it
and
praying
for
it
,
without
their
further
charge
and
trouble
,
they
cannot
bring
their
hearts
to
it
,
but
chuse
rather
wilfully
and
frowardly
to
lie
still
in
their
sorrowes
,
then
to
humble
their
hearts
,
and
seeke
after
God
for
deliuerance
.
And
as
God
is
kinde
to
his
,
so
he
setteth
out
himselfe
to
be
so
,
to
the
end
he
may
harten
and
embolden
vs
to
beleeue
the
same
,
wee
being
in
our
greatest
need
most
hardly
perswaded
so
to
doe
,
through
the
great
vnbeleefe
that
is
in
vs
.
Also
he
sheweth
such
compassion
to
vs
in
another
respect
,
euen
that
wee
should
also
learne
to
shew
the
like
goodnesse
and
kindnesse
to
our
brethren
in
their
calamities
,
that
we
may
so
much
the
better
resemble
him
.
But
of
this
before
.
Heere
I
will
end
.
THE
TWENTIE
FIVE
SERMON
ON
THE
FOVTRH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceed
:
besides
that
which
wee
haue
heard
,
wee
may
note
hereby
what
weake
and
vnlikely
meanes
God
Doct.
1.
in
vers
4.
deliuereth
,
when
it
pleaseth
him
.
For
as
before
hee
raised
vp
Ehud
,
a
man
lame
of
his
right
hand
,
to
deliuer
his
people
,
and
after
him
Shamgar
,
who
had
no
other
weapon
then
an
an
oxes
goade
thereto
;
so
now
he
vsed
a
woman
,
(
for
shee
was
the
wife
of
one
Lapidoth
)
as
his
instrument
,
to
the
effecting
of
so
great
a
worke
as
the
ouerthrow
of
that
Iabin
was
.
To
shew
,
that
his
power
is
not
tied
to
valiant
and
mighty
men
,
lest
his
glory
should
be
giuen
to
them
also
;
nor
to
strength
and
forces
,
though
hee
allow
them
to
be
vsed
,
and
yet
not
trusted
in
,
but
to
this
,
that
wee
put
confidence
in
him
,
who
is
our
strong
rocke
against
our
strongest
enemies
:
as
Prouerbs
18.
10.
and
to
our
prayers
which
auaile
much
with
him
,
if
they
bee
feruent
.
Iam
5.
16.
And
this
he
requireth
straitely
to
be
beleeued
of
vs
.
And
so
hee
vseth
to
doe
2.
Chron.
20.
also
in
the
deliuerance
of
his
peoples
soules
out
of
the
bondage
of
Satan
and
hell
.
For
by
meane
men
,
and
those
that
bee
of
no
great
note
for
their
wealth
or
preferment
,
hee
subdueth
the
hearts
of
the
mighty
,
piercing
and
breaking
them
with
the
powerfull
force
of
their
preaching
,
(
if
they
wil
lend
their
eares
to
heare
them
)
that
so
the
excellent
gift
of
faith
may
be
wrought
in
them
,
he
so
putting
heauenly
treasure
in
earthen
vessels
,
to
that
end
and
purpose
;
1.
Cor.
4.
7.
and
that
all
may
say
to
his
praise
when
they
see
it
,
that
it
is
hee
that
worketh
,
and
whose
the
power
is
,
though
sillie
man
bee
vsed
by
him
as
his
instruments
.
This
woman
,
as
God
vsed
her
to
deliuer
his
people
,
so
she
was
also
endued
Of
Deboras
calling
that
she
was
a
Prophetesse
.
with
the
spirit
of
prophesie
,
to
reueale
the
will
of
God
to
them
,
and
to
answere
their
doubts
.
For
which
cause
it
is
said
in
the
next
verse
,
that
the
people
came
vp
to
her
for
counsell
and
iudgement
:
For
it
is
thought
,
that
Doct.
2.
in
vers.
4.
their
oppression
by
that
Iabin
was
so
great
,
that
the
people
of
Israel
could
not
haue
ordinary
Iudges
.
Now
though
it
was
rare
to
haue
women
Prophetesses
,
vet
now
and
then
God
stirred
vp
such
,
as
Miriam
the
sister
of
Moses
,
Hanna
the
mother
of
Samuel
;
and
Hulda
in
the
daies
of
Iosias
the
King
:
and
2.
King
.
22.
14.
in
the
new
Testament
,
as
Anna
the
daughter
of
Phanuel
,
and
the
4.
daughters
Luk.
2.
36.
Act.
21.
9.
of
Philip
,
in
the
booke
of
the
Acts
recorded
.
And
it
is
not
vnlike
,
that
some
of
these
women
that
were
indued
with
the
spirit
of
prophesie
,
did
instruct
and
teach
the
people
,
declaring
to
them
those
things
which
God
had
reuealed
vnto
them
,
seeing
the
gifts
of
God
are
not
giuen
to
bee
buried
,
but
to
be
vsed
for
the
edifying
of
the
Church
in
publike
and
priuate
.
And
for
proofe
of
this
which
I
say
,
we
are
to
know
,
that
prophesying
is
not
onely
taken
for
the
foretelling
of
things
to
come
,
but
for
making
knowne
the
will
of
God
in
matters
of
saluation
,
and
to
both
ends
God
vsed
women
sometimes
,
1.
Cor.
14.
34.
though
now
he
forbid
them
.
(
As
for
those
forged
,
or
diabolicall
shee
saints
and
Prophetesses
,
of
whom
the
Church
of
Rome
boasteth
,
we
ascribe
as
much
credit
to
them
,
as
the
dreames
of
Monkes
deserue
.
)
Therefore
wee
must
also
heere
take
heed
,
that
wee
bring
not
that
into
example
which
the
Lord
hath
wrought
extraordinarily
,
when
it
hath
pleased
him
:
For
wee
are
tied
by
Pauls
rule
,
set
downe
to
the
Corinthians
,
to
wit
,
that
women
keepe
1.
Cor.
14.
34.
silence
in
the
congregation
.
He
addeth
a
reason
,
because
they
must
bee
subiect
to
their
husbands
.
But
the
teachers
office
is
to
haue
authority
ouer
those
which
are
taught
by
them
,
and
to
gouerne
them
also
as
well
as
to
instruct
them
,
which
is
not
permitted
to
the
wife
ouer
her
husband
,
neither
ouer
other
men
.
But
seeing
the
Lord
in
these
latter
times
vseth
not
commonly
extraordinary
instruments
as
he
did
in
former
daies
,
especially
vnlesse
he
furnish
them
also
with
extraordinary
gifts
,
but
ordinary
:
therefore
wee
are
to
admire
and
reuerence
his
goodnesse
in
both
:
and
the
vse
hereof
is
,
that
as
it
is
our
bounden
duty
to
praise
God
highly
,
for
that
hee
hath
stirred
vp
some
in
all
ages
to
be
lights
and
helps
,
in
and
for
the
good
of
his
Church
,
yea
and
1.
Thes.
5.
20.
Heb.
13.
17.
extraordinary
,
as
we
see
heere
,
in
the
want
of
other
,
so
(
to
come
home
to
our selues
)
while
he
prouideth
ordinary
helpes
and
meanes
for
vs
in
these
daies
to
the
building
vp
of
the
same
,
his
Church
among
vs
,
it
behoueth
vs
that
both
we
receiue
them
with
all
due
reuerence
,
making
right
vse
of
them
;
and
that
none
presume
to
set
vp
themselues
extraordinarily
,
as
many
of
these
separatists
do
without
gifts
answerable
,
although
God
hath
done
so
somtime
,
and
fitted
them
for
the
same
,
and
granted
that
priuiledge
to
his
,
when
it
hath
seemed
good
vnto
him
.
Now
further
to
proceed
,
this
which
is
said
of
the
marriage
of
Debora
,
being
Of
Deboras
married
estate
.
Doct.
2.
in
vers.
4.
a
Prophetesse
,
can
teach
vs
no
lesse
then
this
,
that
they
who
haue
attended
on
God
in
the
ministery
in
former
times
,
whether
men
or
women
,
or
such
as
doe
it
at
this
day
,
are
not
despised
of
God
for
their
married
estate
,
but
counted
of
him
faithfull
,
and
put
in
his
seruice
,
as
this
Debora
was
:
which
though
there
is
no
cause
to
make
question
of
,
(
seeing
they
who
teach
other
the
whole
counsell
of
God
,
and
so
by
consequent
,
how
to
vse
the
married
estate
aright
,
a
man
would
thinke
should
much
more
bee
fit
to
vse
it
in
the
best
manner
themselues
)
yet
I
say
so
,
for
that
the
Romish
prelacie
,
who
snatch
at
euery
occasion
to
raile
on
the
Ministers
of
the
Gospell
,
(
and
so
they
doe
because
of
their
marriage
,
)
doe
what
they
can
most
spitefully
and
iniuriously
to
bring
the
faithfull
Preachers
into
an
odious
account
with
all
men
.
And
they
haue
thought
this
a
meet
matter
in
them
to
barke
at
,
vnder
a
pretence
that
the
marriage
bed
,
(
for
they
thinke
better
of
the
whorish
bed
)
can
no
way
stand
with
such
an
holy
calling
as
the
ministery
is
;
which
being
Gods
ordinance
for
all
states
of
men
to
enioy
,
were
shamefull
in
them
to
Heb.
13.
4.
spurne
against
,
though
they
themselues
liued
most
chast
,
seeing
while
they
goe
about
to
disgrace
the
persons
,
they
fight
against
the
ordinance
of
God
,
yea
and
that
which
is
highly
commended
of
him
:
but
much
more
reprochfull
and
odious
it
is
in
them
so
to
doe
,
seeing
the
same
deuout
persons
,
(
as
they
would
bee
counted
)
are
,
and
that
many
of
them
,
as
is
well
knowne
,
grosse
whoremongers
themselues
,
(
that
I
say
no
worse
)
and
such
as
liue
in
filthie
vncleannes
,
though
Priests
by
their
calling
.
But
for
further
proofe
of
this
truth
,
I
meane
the
mariage
of
Ministers
to
be
lawfull
,
seeing
I
haue
begun
to
speake
of
it
,
this
I
will
adde
:
that
the
examples
of
the
Ministerie
vnder
the
Law
,
as
well
as
their
practise
at
the
comming
of
Christ
,
and
after
in
the
Apostles
times
,
doe
maintaine
and
iustifie
it
:
yea
and
since
those
times
,
the
Church
of
God
for
many
hundred
yeeres
,
(
till
Gregories
and
Siricius
times
,
who
were
Popes
of
Rome
)
doe
proue
and
testifie
the
same
.
The
Prophets
first
,
as
[
](A10933-e33220-b)a
a
2.
Chro.
15.
1.
Obed
,
Hanany
,
and
other
:
the
[
](A10933-e33240-b)b
b
2.
Chro.
16
14
Leuites
,
as
Mattaina
and
his
predecessors
;
and
[
](A10933-e33260-b)c
c
Exod.
29.
4.
for
Priests
,
Aaron
,
Eliazer
and
their
posteritie
,
all
vnder
the
Law
married
,
declare
that
they
are
by
malice
blinded
who
condemne
mariage
in
the
Ministerie
.
And
for
the
latter
times
in
the
new
Testament
,
Zacharie
and
Elizabeth
so
liued
in
their
mariage
,
to
wit
,
iust
before
God
,
and
Luke
1.
6.
walking
in
all
his
commandements
,
as
had
been
impossible
for
them
to
do
,
if
their
condition
of
life
had
bin
vnlawfull
.
And
for
the
Apostles
,
Peter
himselfe
was
married
,
to
goe
no
further
.
This
by
the
occasion
offered
,
I
haue
spoken
as
briefly
as
I
could
.
And
let
them
that
serue
God
in
the
Ministerie
,
preach
Christ
Iesus
diligently
,
and
endeuour
faithfully
tobe
vnoffensiue
in
conscience
toward
God
,
and
in
their
liues
toward
men
,
and
they
shall
not
need
to
feare
such
Scorpions
,
for
their
sting
is
plucked
out
from
doing
them
any
hurt
.
And
if
the
vncleannes
and
lewd
liues
of
some
persons
in
the
Ministerie
,
gaue
no
more
occasion
to
the
aduersaries
of
insulting
,
(
which
yet
is
the
fact
and
sin
of
some
persons
,
and
not
any
blot
in
the
calling
)
then
that
some
do
take
the
benefit
of
the
ordinance
of
God
,
in
that
they
are
married
;
many
Ministers
might
sit
without
red
cheeks
and
a
glowing
conscience
,
and
the
aduersarie
with
shame
hold
his
peace
,
without
any
triumphing
And
let
this
also
that
hath
been
said
,
check
and
controle
that
relique
of
Poperie
,
that
still
hangs
about
many
of
the
people
,
in
the
Ministery
,
who
verily
thinke
them
worthy
and
good
Ministers
who
leade
a
single
life
,
without
any
other
respect
,
whereas
mariage
is
nothing
,
and
singlenes
,
yea
virginity
are
nothing
of
themselues
,
but
a
pure
spirit
in
a
body
vnderfiled
in
both
,
which
some
of
these
little
regard
.
The
next
thing
in
the
describing
of
Debora
,
is
,
the
setting
downe
of
her
Verse
5.
Of
Deboras
dwelling
.
dwelling
,
that
it
was
vnder
a
Palme
tree
in
Mount
Ephraim
,
and
the
naming
of
her
husband
,
being
(
no
doubt
)
a
man
of
good
note
then
,
though
to
vs
vnknowne
;
these
things
,
I
say
,
seeing
nothing
is
set
downe
in
vaine
in
the
holy
Story
,
had
(
as
it
may
seeme
)
more
vse
in
that
time
,
then
wee
now
can
see
:
which
I
may
truly
say
of
many
other
things
therein
contained
,
which
should
somewhat
satisfie
the
reader
,
when
hee
seeth
not
so
much
in
some
places
,
as
he
doth
in
another
.
And
yet
the
holy
Ghost
sets
downe
many
circumstances
oftentimes
,
as
for
the
fuller
credit
of
the
historie
,
especially
where
it
else
might
seeme
questionable
,
as
the
time
,
places
,
names
,
&c.
so
to
giue
more
light
to
the
thing
handled
.
Onely
let
this
content
vs
,
that
,
as
a
dwelling
was
allowed
her
,
though
she
being
a
Prophetesse
,
was
married
,
and
Doct.
vers.
5.
perhaps
of
some
note
,
it
being
expressely
spoken
of
,
and
set
downe
:
so
it
may
serue
to
assure
vs
that
God
doth
the
same
to
such
at
this
day
as
are
in
the
same
condition
,
seruing
him
with
honest
and
good
hearts
in
the
Ministerie
;
I
meane
hee
alloweth
them
a
place
to
liue
in
,
to
their
good
contentment
,
euen
such
as
hee
seeth
fittest
for
them
:
though
the
Popish
Clergie
,
and
some
other
also
,
count
them
vnmeete
to
liue
at
all
,
but
rather
worthie
to
be
rooted
out
of
the
earth
.
But
of
this
thus
much
.
Now
it
is
further
said
here
,
that
the
children
of
Israel
went
vp
for
iudgement
Doct.
2.
in
vers.
5.
to
her
,
I
meane
Debora
;
who
by
the
spirit
of
prophecie
,
answered
their
doubts
,
and
determined
of
their
controuersies
,
and
declared
to
them
the
will
of
God
;
by
all
which
,
they
might
the
better
doe
the
duties
that
concerned
them
.
Where
we
are
to
consider
the
louing
kindnes
of
the
Lord
,
as
to
them
,
that
they
might
euen
then
in
their
oppression
by
the
King
of
Canaan
,
haue
one
to
answere
their
doubts
that
troubled
them
;
so
in
other
ages
,
and
much
more
in
this
of
ours
,
that
he
hath
prouided
,
that
such
as
make
question
of
any
thing
that
troubleth
them
,
may
be
answered
and
satisfied
.
If
that
which
she
did
,
being
but
one
person
,
and
a
woman
,
was
to
be
accounted
a
singular
fauour
of
God
(
as
who
can
deny
it
?
)
what
a
mercie
of
God
is
this
to
vs
,
that
we
haue
solemne
and
publike
assemblies
,
not
in
one
place
of
the
land
,
but
in
many
,
(
and
but
for
the
sinne
of
some
persons
,
should
haue
them
throughout
in
all
places
)
to
teach
the
will
of
God
,
that
all
who
are
not
wilfull
,
or
negligent
,
may
learne
to
know
the
Lord
,
from
the
greatest
to
the
least
,
and
also
the
things
that
belong
to
their
peace
?
Thus
when
(
I
say
)
we
may
priuatly
vnburthen
our selues
of
any
doubtfull
and
dangerous
opinions
,
or
trouble
of
conscience
(
as
wee
may
,
God
be
thanked
)
and
that
many
waies
;
oh
what
a
priuiledge
is
it
?
These
things
ought
so
much
the
more
to
moue
vs
to
be
in
admiration
at
the
loue
of
God
the
giuer
,
because
in
false
religion
and
worshipping
of
God
,
(
as
in
the
Papacie
)
there
is
no
such
thing
to
be
looked
for
,
or
enioyed
:
for
their
seruing
of
God
,
is
compact
of
fancies
,
dreames
,
and
lies
,
the
inuentions
of
men
,
as
a
dunghill
is
full
of
filthines
and
drosse
.
And
as
for
the
relieuing
the
conscience
of
any
such
as
are
distressed
and
disquieted
,
there
is
as
much
comfort
ministred
to
them
either
out
of
Parsons
Directorie
,
or
out
of
the
Meditations
of
Frier
Granatensis
,
(
which
yet
sauour
most
of
all
the
rest
,
of
any
pietie
)
as
the
poore
traytor
Iudas
found
at
the
hand
of
the
Priests
,
when
he
complaining
and
crying
out
,
that
he
had
sinned
in
betraying
the
innocent
blood
,
answered
,
after
the
vnmercifull
manner
of
such
as
they
were
[
looke
thou
to
that
]
as
if
they
should
haue
said
(
though
they
set
him
a
worke
)
shift
for
thy selfe
:
that
is
the
comfort
thou
shalt
haue
of
vs
.
But
to
returne
:
Though
God
hath
euery
way
prouided
well
for
vs
to
be
instructed
soundly
,
and
graciously
relieued
and
comforted
,
(
as
I
haue
said
)
yet
it
is
to
be
lamented
,
that
many
of
vs
are
glutted
with
the
good
meanes
that
wee
haue
,
and
suffer
them
to
lie
by
vs
,
as
it
were
a
rusting
.
And
euen
thereafter
is
the
good
fruite
that
we
bring
foorth
in
our
liues
thereby
.
Vers.
6.
Then
she
sent
and
called
Barak
the
sonne
of
Abinoam
out
of
Kedesh
of
Naphtali
,
and
said
vnto
him
,
Hath
not
the
Lord
God
of
Israel
commanded
,
saying
,
Goe
and
draw
toward
Mount
Tabor
,
and
take
with
thee
ten
thousand
men
of
the
children
of
Naphtali
,
and
of
the
children
of
Zebulon
?
Vers.
7.
And
I
will
draw
vnto
thee
,
to
the
riuer
Kishon
,
Sisera
the
Captaine
of
Iabins
armie
,
with
his
charets
and
his
multitude
,
and
will
deliuer
them
into
thine
hand
.
Vers.
8.
And
Barak
said
vnto
her
,
If
thou
wilt
goe
with
me
,
I
will
goe
,
but
if
thou
wilt
not
goe
with
me
,
I
will
not
goe
.
Vers.
9.
Then
she
answered
,
I
will
surely
goe
with
thee
,
but
this
iourney
that
thou
takest
,
shall
not
be
for
thine
honour
:
for
the
Lord
shall
sell
Sisera
into
the
hands
of
a
woman
.
And
Debora
arose
,
and
went
with
Barak
to
Kedesh
.
NOw
we
haue
heard
the
description
of
Debora
,
and
what
she
was
:
it
followeth
The
meaning
of
these
foure
verses
.
how
she
went
to
worke
in
this
great
businesse
of
the
Lord
against
Iabin
.
She
therefore
as
God
commanded
,
sent
to
Barak
,
as
he
is
here
described
in
the
text
,
the
sonne
of
Abinoam
,
that
hee
should
goe
and
furnish
himselfe
with
tenne
thousand
men
,
and
assured
him
,
that
God
would
giue
him
victorie
ouer
Sisera
,
the
Captaine
of
Iabins
armie
,
and
ouer
all
his
multitude
.
Barak
at
first
feared
,
but
after
beleeued
,
and
went
forward
to
the
worke
:
and
seeing
he
was
afraid
through
vnbeliefe
,
therefore
he
refused
to
goe
without
her
;
for
the
which
she
found
fault
with
him
,
and
told
him
God
would
punish
it
,
so
that
he
should
not
haue
that
honour
,
which
otherwise
he
should
haue
had
.
And
after
that
,
Barak
and
Debora
went
to
Kedesh
together
.
Thus
much
for
the
meaning
of
these
foure
verses
.
Now
of
both
these
Debora
and
Barak
in
order
.
First
of
the
message
in
the
sixth
and
seuenth
verses
:
then
of
that
which
followed
vpon
it
,
in
the
other
two
following
.
Of
Debora
first
,
the
holy
Storie
setteth
downe
this
,
that
she
sent
the
message
More
particularly
of
the
sixth
and
seuenth
verses
.
of
God
to
Barak
,
adding
thereto
the
promise
of
victorie
;
both
which
I
ioyne
together
,
seeing
wee
may
more
cleerely
see
that
which
wee
haue
to
learne
thereby
.
And
out
of
both
points
of
her
speech
,
namely
the
commandement
of
God
to
Barak
,
and
his
promise
of
good
successe
;
this
ioyntly
I
giue
the
reader
to
marke
,
that
these
two
things
are
the
principall
motiues
and
reasons
to
perswade
,
and
that
are
to
leade
vs
in
the
most
of
our
actions
,
Doct.
1.
in
vers.
6.
and
7.
(
to
the
end
,
we
may
rightly
effect
and
bring
them
to
passe
)
namely
the
commandement
of
God
,
and
his
promise
of
blessing
.
I
say
,
in
the
most
of
our
What
are
the
principall
reasons
that
are
to
leade
vs
in
the
most
of
our
actions
.
actions
,
not
all
;
for
as
much
as
some
of
them
are
free
and
indifferent
to
be
done
,
or
left
vndone
of
vs
,
and
in
them
we
are
thus
to
be
guided
;
namely
,
that
we
vse
that
part
of
our
libertie
in
things
indifferent
,
which
we
shall
by
due
consideration
find
to
tend
most
to
the
glorie
of
God
,
our
owne
inward
peace
,
and
the
edifying
or
least
offence
of
Gods
people
.
Otherwise
(
as
I
haue
said
)
in
things
forbidden
or
commanded
by
God
,
let
vs
take
our
direction
accordingly
,
as
we
haue
heard
,
and
harten
on
our selues
to
shunne
that
which
is
forbidden
,
or
to
obey
the
contrary
,
being
incouraged
by
the
promise
of
blessing
annexed
to
both
.
And
this
is
a
most
blessed
and
comfortable
direction
to
all
Gods
seruants
at
this
day
,
and
shall
be
likewise
to
the
end
of
the
world
.
And
it
is
that
which
hath
carried
our
fathers
forth
in
their
most
difficult
workes
and
parts
of
their
liues
.
Moses
in
going
to
Pharaoh
,
to
fetch
the
people
of
Israel
out
of
their
grieuous
bondage
,
which
Pharaoh
would
not
agree
Exod
3.
11.
12.
to
,
what
encouragement
had
hee
hereto
?
verily
euen
this
,
that
God
said
to
him
,
goe
,
for
haue
not
I
commanded
thee
?
And
againe
,
I
will
be
with
thee
to
bring
it
to
passe
.
And
the
same
was
Ioshuas
authority
,
and
the
hartening
of
him
to
the
guiding
of
the
same
people
into
the
land
of
promise
,
and
in
rooting
the
idolatrous
nations
out
of
it
,
euen
the
word
of
the
Lord
,
he
speaking
thus
vnto
him
:
Arise
,
goe
ouer
this
Iordan
,
thou
and
all
this
people
,
vnto
Iosh.
1.
25.
the
land
which
I
giue
them
:
as
I
was
with
Moses
,
so
I
will
bee
with
thee
;
I
will
not
leaue
thee
,
neither
forsake
thee
.
And
this
was
Pauls
vpholding
and
stay
,
as
throughout
all
the
places
whither
he
went
preaching
;
so
at
Corinth
,
where
hee
was
in
great
danger
.
For
thus
the
Lord
said
to
him
by
a
vision
in
the
night
;
Feare
not
Paul
,
but
speake
,
and
hold
not
thy
peace
;
for
I
am
with
thee
,
and
Act.
18.
9.
no
man
shall
lay
hands
on
thee
to
hurt
thee
,
for
I
haue
much
people
in
this
city
.
And
the
same
I
may
say
of
many
other
.
And
by
the
same
commandement
and
promise
of
God
,
wee
are
guided
still
,
who
prosper
and
like
well
in
our
life
,
and
no
other
waies
.
And
this
is
that
life
of
faith
,
which
is
so
highly
commended
in
the
Scriptures
,
when
it
Note
.
is
said
,
the
iust
shall
liue
by
faith
.
And
are
not
wee
subiect
to
the
same
discouragements
,
Heb.
10.
38.
and
the
like
that
they
were
in
ages
past
?
that
so
we
may
see
wee
haue
the
same
need
to
bee
strongly
vpholden
,
and
soundly
encouraged
,
as
they
were
?
But
though
it
be
not
to
bee
doubted
of
,
but
that
many
doe
see
this
,
and
haue
learned
thus
to
be
guided
in
their
actions
(
for
they
only
liue
comfortably
)
so
it
is
as
much
to
bee
lamented
,
how
infinite
persons
know
not
that
there
is
any
such
easie
and
plaine
way
to
guide
them
;
no
,
neither
can
they
bee
brought
from
being
led
by
their
carnall
reason
,
and
prophane
custome
,
in
the
actions
of
their
life
,
neither
can
bee
brought
to
stoop
and
Note
.
submit
themselues
to
any
such
gouernment
,
as
God
hath
seene
best
:
by
meanes
whereof
they
going
about
them
,
as
it
liketh
them
best
,
not
looking
what
God
requireth
;
if
they
doe
a
good
thing
,
or
what
he
promiseth
,
therfore
they
doe
it
not
so
as
he
is
pleased
therewith
;
to
wit
,
because
hee
commandeth
Note
.
it
,
much
lesse
to
that
end
,
and
with
such
a
mind
as
it
should
bee
done
with
,
encouraged
by
his
promise
.
Therefore
they
haue
many
plagues
in
their
liues
by
following
their
owne
desires
and
waies
;
and
when
it
falleth
out
better
with
them
,
that
they
prosper
in
the
world
,
yet
haue
they
no
sound
comfort
in
any
thing
that
they
doe
.
Apply
this
to
all
affaires
in
mens
callings
.
Therfore
I
will
say
this
one
thing
to
thee
,
whosoeuer
thou
art
that
wouldest
liue
comfortably
.
Try
the
working
of
this
doctrine
in
thee
:
looke
but
one
weeke
to
thy
calling
faithfully
,
to
discharge
the
duties
of
it
conscionably
;
Note
.
and
so
farre
as
thou
hast
knowledge
,
endeauour
to
obey
all
other
commandements
of
God
;
and
be
firmely
perswaded
of
the
promise
of
God
to
thee
,
that
thou
art
safe
in
so
walking
.
For
he
hath
annexed
a
promise
of
blessing
to
the
obeying
of
euery
commandement
:
yea
and
that
an
hundred
fold
more
then
thou
forgoest
thereby
.
Thou
wilt
aske
,
how
shalt
thou
know
that
God
doth
reward
thee
so
?
I
answere
,
bee
thou
iudge
thy selfe
,
if
he
deale
not
so
with
thee
.
For
example
,
let
this
be
the
case
:
Thou
wilt
say
,
if
thou
wert
not
tied
so
strictly
to
obey
God
,
thou
couldest
take
thy
pleasure
in
merrie
company
,
or
benefit
thy selfe
as
other
men
doe
,
to
gaine
and
get
commodity
,
whereas
now
thou
being
tied
to
make
conscience
,
darest
not
doe
so
,
but
must
lose
and
forgo
much
thereby
.
I
heare
thee
;
now
heare
thou
me
likewise
.
Thou
confessest
that
the
profit
and
pleasure
thou
forgoest
by
obeying
God
,
is
vnlawfull
,
and
against
conscience
;
for
otherwise
,
who
holdeth
Note
.
thee
from
it
?
Now
put
the
case
,
that
when
thou
hast
so
gotten
it
,
God
vrge
and
cause
thy
conscience
to
prick
thee
,
and
thou
beest
wounded
therein
,
which
stingeth
worse
then
Hornets
;
for
so
God
doth
one
time
or
other
make
mens
sinne
smart
and
sting
the
committers
of
it
,
in
most
painfull
sort
,
or
(
which
is
worse
)
leaues
them
hardened
.
If
thou
knowest
what
this
meaneth
,
or
beleeuest
that
which
I
say
to
thee
,
what
wouldest
thou
not
giue
to
be
healed
of
this
intolerable
paine
?
Euen
all
that
thou
hast
,
how
much
soeuer
it
be
.
For
that
is
a
signe
to
thee
of
losing
thy
soule
vtterly
,
if
thou
persist
therein
:
and
what
shall
it
profit
a
man
to
winne
the
whole
world
and
lose
his
soule
?
Mat.
16.
26.
Thou
fishest
with
a
golden
hooke
,
which
being
lost
,
is
not
recompensed
by
all
thou
catchest
therewith
.
Now
answere
mee
,
haddest
thou
not
been
voide
and
rid
of
this
terrour
and
tast
of
hell
,
if
thou
haddest
auoided
and
resisted
thy
sinne
?
Mightest
thou
not
haue
been
quiet
and
merrie
,
as
other
of
Gods
seruants
be
,
if
thou
haddest
obeyed
the
Lord
?
Then
tell
me
,
would
not
that
thy
mirth
and
quietnesse
haue
been
an
hundred
fold
better
,
and
more
welcome
to
thee
then
thy
profit
&
pleasure
,
which
hath
brought
thee
this
hellish
torment
of
conscience
?
this
wound
and
sting
which
taketh
away
all
delight
from
thee
,
so
that
for
deliuerance
out
of
it
,
thou
wouldest
giue
all
that
thou
hast
?
Therefore
know
,
that
God
will
giue
an
hundred
fold
more
profit
,
ease
,
&
pleasure
to
thee
,
euen
in
this
life
,
if
thou
obeyest
him
,
or
doest
any
thing
for
his
sake
,
ouer
thou
shalt
find
by
making
thy
best
gaine
of
thy
sinne
.
But
I
must
remember
my selfe
,
for
I
haue
bin
long
in
this
point
.
Only
Mat.
19.
29.
this
I
adde
,
that
it
is
to
bee
bewailed
,
that
this
heauenly
wisedome
so
little
Note
.
entreth
into
men
,
nor
preuaileth
with
them
.
Alas
they
haue
no
leisure
to
thinke
of
the
reckoning
,
being
in
the
middest
of
their
iollity
.
It
is
also
worthy
our
noting
,
that
while
Sisera
was
in
his
flourishing
,
and
Doct.
vers.
7.
iollity
,
the
Lord
threatens
to
take
him
downe
,
and
to
bring
him
low
.
I
will
,
saith
the
Lord
to
Barak
,
draw
vnto
thee
the
chiefe
captaine
of
Iabins
army
,
and
his
chariots
,
and
whole
host
,
to
the
riuer
Kishon
,
and
deliuer
him
into
thine
hand
.
Oh!
how
fearefull
then
is
the
estate
of
Gods
enemies
,
euen
such
as
are
euill
workers
,
and
set
against
Gods
people
,
that
in
the
middest
of
their
pompe
and
pride
,
the
Lord
hath
taken
their
names
(
though
in
another
manner
,
and
to
another
end
then
the
names
of
Recusants
are
taken
)
to
answere
it
,
euen
that
he
may
be
reuenged
on
them
?
And
hath
not
this
been
a
common
vse
with
such
?
with
Chorah
,
Naball
,
Iezabell
,
and
many
others
;
that
while
they
walked
heere
on
the
earth
at
liberty
,
their
destruction
was
told
from
heauen
to
bee
at
hand
?
and
they
summoned
to
appeare
to
their
Eccles.
11.
1.
arraignment
?
and
if
some
of
them
then
did
not
,
neither
now
many
doe
know
before
it
commeth
,
neither
once
dreame
of
any
such
thing
,
nor
feare
it
:
yet
seeing
it
is
euer
comming
,
(
and
hauing
threatened
it
)
and
so
it
hangeth
as
a
sword
point
continually
ouer
their
head
;
oh
how
vncomfortable
is
it
to
thinke
vpon
?
Oh
therefore
be
we
alwaies
vnder
his
wing
and
abide
we
in
his
loue
,
that
so
we
may
be
euer
out
of
horrour
and
feare
,
that
God
doth
not
marke
vs
for
his
enemies
.
Which
miserable
condition
the
vnbeleeuers
are
alwaies
in
,
vnlesse
they
be
hardened
,
which
is
far
worse
,
as
I
said
before
:
for
if
his
anger
be
kindled
but
a
little
(
as
it
is
euer
toward
them
a
great
deale
)
Psal.
2.
12.
happie
are
they
that
feare
him
.
I
would
not
therefore
bee
a
bad
person
,
if
there
were
any
way
to
shun
it
,
euen
for
this
cause
,
whereas
yet
all
the
terrors
heere
,
are
but
a
glimps
of
those
that
follow
afterwards
.
And
contrarily
,
why
Note
.
should
not
the
godly
be
content
to
beare
some
hardnesse
heere
,
seeing
they
are
freed
from
the
greatest
terrours
(
if
they
know
their
liberties
)
both
heere
and
heereafter
?
But
somewhat
like
this
I
spake
of
in
Eglons
example
before
.
Now
I
should
proceed
to
speake
of
Barak
,
hauing
begun
with
Debora
,
and
said
of
her
that
which
is
occasioned
by
the
text
:
but
I
should
haue
no
time
thereto
in
this
sermon
;
therefore
an
end
heere
.
THE
TWENTIE
SIXE
SERMON
ON
THE
FOVRTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
WE
haue
heard
of
Deboras
message
to
Barak
,
in
the
two
Vers.
8.
former
verses
.
Now
followeth
Baraks
answere
to
her
message
in
this
eighth
verse
.
If
(
saith
hee
)
thou
wilt
goe
with
me
,
I
will
goe
,
else
not
.
This
answere
of
his
seemes
to
yeeld
little
to
Gods
commandement
,
sent
to
him
by
Deboras
ministery
,
neither
to
ascribe
any
thing
to
Gods
promise
,
and
therefore
shewes
how
he
profited
not
by
those
two
strong
peswasions
to
leade
to
duty
,
mentioned
before
,
but
proues
that
hee
ascribed
more
to
her
presence
,
then
to
Gods
promise
:
which
,
what
could
it
be
lesse
,
then
a
great
blemish
in
him
,
Heb.
11.
32.
as
may
bee
seene
by
his
amending
his
fault
afterwards
?
Whose
faith
is
so
highly
renouned
among
the
worthies
,
in
the
epistle
to
the
Hebrues
?
Beside
,
she
was
offended
with
him
,
for
his
so
answering
,
and
therefore
it
was
(
doubtlesse
)
infidelity
in
him
.
If
it
bee
asked
,
why
then
is
hee
afterward
so
highly
commended
for
his
faith
?
I
answere
,
that
when
the
message
came
first
to
him
,
the
thing
enioyned
him
from
God
by
Deboras
message
,
seemed
to
be
most
full
of
difficulty
.
For
he
was
commanded
to
make
commotion
,
and
to
rebell
against
him
that
was
King
ouer
them
,
to
wit
,
this
Iabin
,
who
was
very
great
and
mighty
;
he
was
also
charged
to
gather
an
armie
of
men
together
,
though
hee
was
but
a
priuate
man
himselfe
.
These
things
therefore
for
him
to
take
in
hand
,
and
that
against
such
a
fierce
and
strong
captaine
as
Sisera
was
,
it
made
him
afraid
to
set
vpon
such
a
worke
,
and
especially
,
while
he
was
vnexperienced
in
so
great
a
triall
and
difficulty
,
and
this
was
the
cause
why
hee
could
not
beleeue
,
except
shee
went
with
him
,
that
God
would
deliuer
him
with
his
men
of
warre
into
his
hand
.
But
afterward
weighing
better
the
commandement
of
God
,
and
his
promise
,
God
by
his
spirit
assisting
him
,
hee
beleeued
the
words
of
Debora
,
and
obeyed
,
and
so
obtained
the
victory
by
faith
,
as
it
is
said
in
the
forementioned
place
to
the
Hebrues
.
And
how
vsually
this
falleth
out
,
and
commeth
to
passe
,
euen
to
the
godly
,
that
at
the
first
they
doe
stagger
and
doubt
,
How
soone
faith
is
quailed
.
and
beleeue
not
by
and
by
,
and
that
through
the
strong
reliques
of
the
old
Adam
,
there
is
no
man
of
God
but
hath
proofe
;
and
yet
for
all
that
,
afterward
they
being
strengthened
by
the
spirit
of
God
,
recouer
themselues
againe
,
Note
.
and
beleeue
confidently
.
This
is
apparent
in
Dauid
,
euen
after
he
had
beleeued
,
saying
,
O
Lord
,
wash
mee
throughly
,
cleanse
me
,
for
I
am
wholly
filthy
:
Psal.
51.
2.
10.
And
againe
,
Create
in
me
a
new
spirit
;
as
if
the
old
had
been
vtterly
lost
.
Also
in
Moses
,
when
he
was
first
commanded
to
goe
to
Pharaoh
,
how
fearefull
he
Exod
3.
11.
compared
with
10.
26.
was
at
the
hearing
of
the
message
,
and
how
hee
shrunke
backe
:
but
afterward
,
how
boldly
did
he
execute
the
same
,
and
deliuer
it
vnto
him
?
Euen
Note
.
so
the
best
of
vs
,
when
we
heare
of
the
death
of
our
deare
friends
,
or
of
great
losses
that
are
befallen
vs
;
also
at
the
beginning
of
great
sicknesse
and
paine
arresting
vs
,
oh
how
doe
we
faint
,
and
distrust
that
we
shall
neuer
submit
our selues
,
and
yeeld
obediently
to
them
(
though
God
command
vs
straitly
to
Psal.
37.
3.
doe
so
)
while
we
cast
both
our
eyes
on
the
burthen
and
crosse
;
that
is
,
on
the
the
things
that
are
seene
,
as
the
Apostle
speaketh
,
and
while
wee
are
not
1.
Cor.
4.
last
.
yet
come
to
our selues
to
looke
vp
to
God
with
confidence
,
and
to
things
not
seene
,
but
eternall
.
But
when
we
weigh
how
they
come
from
him
that
loueth
vs
,
and
therefore
cannot
intend
our
hurt
;
we
then
submit
our selues
to
God
,
and
stay
vpon
him
for
grace
to
go
vnder
all
,
and
waite
patiently
for
a
good
issue
.
And
because
our
hearts
arise
oft
times
against
our
brethren
,
when
we
see
these
weakenesses
in
them
,
and
begin
to
iudge
and
thinke
too
hardly
of
them
for
the
same
,
the
Lord
therefore
letteth
vs
sometimes
see
the
same
or
other
such
in
our selues
,
that
so
wee
may
learne
to
beare
with
the
infirmities
of
them
.
And
when
wee
haue
experience
of
this
,
it
causeth
vs
to
bewaile
tenderly
Gal.
6.
1.
the
weaknesses
that
we
see
in
our
brethren
,
and
with
the
spirit
of
meeknesse
helpe
to
hold
them
vp
,
rather
then
by
and
by
to
censure
them
ouer
sharply
for
the
same
.
And
it
is
to
be
deepely
bewailed
,
to
see
how
farre
off
many
are
from
duty
in
this
behalfe
,
(
though
otherwise
religious
,
and
such
as
loue
the
truth
from
their
herts
)
are
ouercome
with
deadly
conceits
against
their
brethren
when
they
see
they
haue
fallen
by
infirmity
,
&
are
strongly
incensed
against
Note
.
them
,
&
leaue
them
to
themselues
,
neuer
telling
them
of
it
kindly
,
as
if
they
see
them
ouercome
of
impatience
,
teastinesse
,
anger
,
or
if
their
zeale
&
feruency
in
seruing
God
be
slaked
,
&
abated
,
or
that
they
be
offensiuely
taken
vp
of
,
and
carried
away
with
the
world
.
These
and
the
like
(
I
confesse
)
are
rust
causes
to
raise
griefe
in
vs
,
and
are
much
to
be
disliked
of
vs
,
when
we
espy
them
in
such
as
be
well
thought
of
by
vs
,
and
they
are
blemishes
in
them
not
to
be
borne
with
or
allowed
:
but
yet
for
all
that
,
when
wee
shall
see
such
things
in
them
,
wee
must
beware
that
wee
censure
them
not
too
hardly
,
(
for
who
hath
giuen
vs
authority
to
iudge
them
?
)
crying
out
vncharitably
,
that
there
is
no
religion
in
them
.
For
though
it
cannot
bee
denied
,
but
that
the
diuell
hath
,
by
watching
his
opportunitie
,
got
aduantage
ouer
them
;
yet
they
being
not
vntractable
,
but
only
deceiued
in
their
so
offending
,
and
yet
in
other
parts
of
their
liues
they
holding
their
care
to
please
God
,
and
labouring
to
keepe
a
good
conscience
;
we
must
not
for
some
one
such
weaknes
,
fall
by
and
by
to
such
hard
iudging
of
them
,
and
to
depart
from
them
(
which
is
vtterly
against
charitie
and
dutie
)
but
to
think
,
that
there
being
so
many
snares
to
intangle
men
,
it
may
easily
enough
be
so
with
them
,
as
wee
may
see
it
to
be
with
our selues
(
if
we
be
not
blinded
with
selfeloue
)
in
the
like
trials
,
for
that
we
doe
not
,
without
special
grace
,
and
heed
taking
,
auoid
the
like
falles
.
And
therfore
we
must
hope
that
they
may
,
yea
and
shal
(
no
doubt
)
through
Gods
helpe
,
arise
,
and
grow
in
good
sort
out
of
them
againe
.
And
yet
I
doe
not
speake
this
as
though
I
would
iustifie
such
offences
in
the
liues
of
Gods
people
,
or
as
though
I
went
about
to
salue
them
vp
with
gentle
words
,
(
for
I
know
,
that
where
such
breaches
are
suffered
to
passe
in
the
liues
of
them
who
are
otherwise
religious
,
they
doe
much
hurt
to
other
by
example
,
and
to
themselues
by
quenching
the
spirit
in
them
,
specially
if
they
be
defended
and
continued
long
in
,
vnconfessed
,
and
renounced
,
that
they
may
be
forgiuen
them
)
but
yet
we
that
behold
them
,
must
wisely
shun
extremities
in
iudging
of
them
,
on
the
one
side
,
as
well
as
on
the
other
;
as
I
haue
said
,
and
no
more
condemne
the
persons
,
then
we
allow
the
sins
.
And
as
for
the
common
professors
,
who
when
they
see
such
,
frailties
appeare
in
the
forwarder
sort
of
Christians
,
begin
to
please
themselues
therein
,
and
to
condemne
all
other
good
parts
in
them
,
I
say
to
them
,
if
they
stumble
thereat
,
and
they
themselues
walke
on
in
their
grossenes
,
they
shall
in
time
see
themselues
guiltie
of
farre
greater
and
more
horrible
sinnes
;
or
if
they
still
goe
forward
in
condemning
and
insulting
ouer
them
,
they
shall
doe
it
to
their
owne
confusion
.
And
this
by
occasion
of
Baraks
distrust
.
More
particularly
also
let
Baraks
answere
in
clinging
so
to
Debora
,
teach
Gods
people
this
wisdome
,
not
ouer-much
to
giue
place
to
their
affections
,
Doct.
1.
in
vers.
8.
euen
in
things
lawful
,
but
to
submit
themselues
to
the
will
of
God
,
and
pray
for
strength
to
rest
therein
.
It
seemed
a
very
equall
and
commendable
request
in
Barak
,
to
desire
the
companie
,
aduice
,
and
direction
of
Debora
:
and
so
it
was
in
the
generall
:
but
when
hee
saw
it
was
Gods
will
hee
should
depend
immediatly
vpon
him
for
successe
,
he
saw
againe
that
it
was
his
weaknes
so
much
to
depend
vpon
her
presence
.
And
although
it
is
so
commendable
a
thing
for
men
to
cleaue
to
the
Ministery
and
assistance
of
their
faithfull
guides
,
while
they
continue
among
them
,
yet
if
any
espieth
his
owne
weakenes
and
childishnes
in
this
,
that
he
cleaueth
too
neere
vnto
them
,
as
thinking
that
without
them
hee
shall
miscarrie
,
and
cannot
bee
vpholden
without
them
,
let
him
checke
himselfe
,
and
labour
for
such
strength
of
knowledge
and
faith
,
as
may
inable
him
to
go
vpon
his
owne
feete
,
and
liue
by
his
owne
faith
,
depending
directly
vpon
Gods
promise
of
vholding
and
preseruing
him
in
the
middest
of
his
discouragements
,
feares
,
and
weaknes
,
without
such
meanes
,
if
he
may
not
enioy
them
.
But
while
some
with
Barak
ascribe
too
much
to
the
Minister
of
God
it
is
too
true
,
that
many
despising
and
nothing
regarding
the
ministerie
of
men
,
grow
shiftles
and
shameles
,
being
as
farre
from
hope
of
happinesse
,
as
they
are
voide
of
grace
and
goodnesse
.
Now
followeth
the
speech
of
Debora
to
Barak
,
when
he
made
the
forementioned
answere
vnto
her
,
to
wit
,
that
he
would
not
goe
,
vnlesse
she
went
Verse
9.
with
him
.
And
this
she
said
:
I
will
go
with
thee
,
but
it
shall
not
be
for
thine
honour
.
Wherein
she
findeth
fault
with
him
,
and
tels
him
,
that
hee
should
suffer
the
punishment
of
his
infidelitie
,
while
the
glorie
which
he
might
otherwise
haue
had
thereby
,
should
be
giuen
to
a
woman
,
meaning
Iael
,
and
not
in
the
least
part
to
her selfe
:
whereby
somewhat
may
be
noted
,
both
generally
and
particularly
.
For
the
first
,
we
may
learne
that
which
may
do
vs
much
good
;
to
wit
,
that
God
will
punish
vs
some
way
for
our
vnbeliefe
.
Doct.
vers.
9.
For
wee
see
,
that
God
doth
not
put
vp
at
mens
hands
,
this
and
such
other
sinnes
,
as
I
named
in
the
former
verse
;
especially
,
when
they
come
more
of
knowledge
then
of
frailtie
,
and
when
we
see
that
we
doe
amisse
,
and
yet
Note
.
through
blind
selfeloue
,
we
will
not
finde
fault
with
our selues
for
the
same
,
but
extenuate
or
hide
our
sinne
,
God
therefore
spared
not
Zacharias
for
his
vnbeliefe
,
though
otherwise
a
righteous
man
,
but
made
him
dumbe
for
a
Luke
1.
●
.
season
.
And
he
telleth
vs
all
as
much
in
the
Psalme
,
where
he
saith
,
If
mine
owne
children
breake
my
statutes
,
and
keepe
not
my
commandements
,
I
will
visite
Psal.
8●
31.
their
transgression
with
the
rod
,
and
their
iniquitie
with
strokes
;
although
I
will
not
take
my
louing
kindnesse
from
them
.
The
like
is
to
be
seene
in
Moses
,
who
because
he
distrusted
the
Lord
in
smiting
the
rocke
,
bare
the
scarre
thereof
to
his
death
,
being
denied
entrance
into
the
land
of
Canaan
.
So
Ioash
for
distrusting
Elishas
message
,
and
smiting
the
earth
but
thrice
,
was
rebuked
by
2.
King
.
13.
the
Prophet
,
who
would
not
haue
found
fault
with
him
,
if
he
had
not
bidden
him
smite
it
oftner
.
Thou
shouldest
(
saith
he
)
haue
smitten
fiue
or
sixe
times
,
and
so
thou
shouldest
vtterly
haue
destroyed
Aram
,
but
now
thou
shalt
soile
them
but
thrice
;
and
so
they
shall
get
strength
againe
to
reuenge
themselues
.
And
euen
so
doe
such
both
feele
and
finde
,
who
regard
not
what
the
Lord
saith
vnto
them
,
neither
giue
credit
to
his
word
,
and
much
more
all
such
,
as
giue
the
bridle
more
grossely
to
their
vnruly
passions
.
And
this
should
(
a
man
would
thinke
)
both
cause
vs
all
to
shunne
such
boldnes
with
God
,
as
will
prouoke
him
to
make
vs
smart
for
the
same
:
and
also
,
it
should
make
vs
beare
the
more
with
the
infirmities
of
our
brethren
,
for
as
much
as
wee
see
God
correcteth
them
for
the
same
,
and
shall
wee
also
adde
sorrow
to
their
sorrow
,
when
wee
ought
rather
to
haue
compassion
on
them
,
and
pitie
them
?
This
be
noted
in
generall
.
Now
more
particularly
,
seeing
Barak
was
punished
with
losing
the
glorie
,
Doct.
●
.
in
vers.
●
.
which
he
should
haue
had
but
for
his
vnbeliefe
,
this
teacheth
vs
,
that
glorie
,
and
good
name
&
report
,
is
reckoned
among
the
good
things
that
a
godly
person
may
desire
and
be
glad
to
enioy
:
nay
,
it
is
that
which
hee
should
ensue
,
because
it
is
a
token
of
Gods
approbation
,
if
his
people
report
well
of
vs
:
seeing
they
are
taught
by
the
same
spirit
,
to
discerne
who
are
like
them
.
Therefore
Iohn
,
by
a
probable
argument
,
proueth
Demetrius
to
be
a
●
.
Ioh.
11.
good
man
,
because
of
his
good
report
.
It
is
to
bee
lamented
,
that
all
they
whom
God
alloweth
,
doe
not
desire
this
also
,
and
deserue
it
by
the
fruites
of
their
loue
toward
his
Church
:
For
it
is
the
note
of
an
arrogant
and
dissolute
person
,
to
scorne
the
good
opinion
that
his
brethren
conceiue
of
him
.
Euen
as
precious
oyntments
are
knowne
by
their
smell
,
so
is
a
godlie
Christian
by
the
sauour
of
his
good
name
,
especially
in
the
place
where
he
dwelleth
,
as
being
best
knowne
there
.
Indeed
,
the
principall
care
should
be
to
giue
the
Lord
his
due
praise
,
for
else
we
beguile
and
deceiue
men
in
causing
them
to
thinke
well
of
vs
,
and
much
more
we
doe
dangerously
deceiue
our selues
:
but
that
being
well
regarded
and
looked
vnto
,
in
the
next
place
let
our
care
be
that
the
Church
of
God
may
giue
vs
allowance
,
and
see
iust
cause
to
report
well
of
vs
.
As
it
is
said
of
Zacharie
and
his
wife
,
that
both
they
Luke
1.
6.
were
iust
before
God
,
and
toward
men
vnreproueable
,
and
therfore
of
good
report
.
So
Cornelius
had
a
good
name
among
the
Iewes
.
Now
glorie
or
Act.
10.
22.
good
name
,
is
a
certaine
good
opinion
and
estimation
conceiued
of
a
man
for
his
well
doing
.
For
those
things
which
good
men
doe
vertuously
and
well
,
doe
purchase
commendation
and
glorie
vnto
them
.
The
end
to
the
which
which
we
ought
to
vse
and
direct
this
good
report
,
is
this
,
namely
the
aduancing
of
the
name
of
God
,
and
also
to
giue
good
example
to
other
of
following
vs
:
and
as
the
ends
are
both
good
,
so
is
that
good
also
,
by
the
which
they
are
procured
.
Therefore
although
a
good
name
bee
not
to
bee
sought
for
it selfe
,
as
though
that
were
the
thing
wee
chiefly
intended
,
and
rested
in
,
and
no
other
,
yet
it
is
not
to
be
despised
,
for
those
ends
which
I
haue
mentioned
,
namely
,
the
glorifying
of
God
,
and
the
edification
of
our
brethren
.
Now
to
end
this
verse
,
let
this
be
briefly
added
,
that
Debora
yeelding
to
,
Doct.
3.
in
vers.
9.
and
helping
the
weaknes
of
Barak
in
going
with
him
,
teacheth
vs
thus
to
regard
,
helpe
,
and
incourage
our
weake
brethren
,
by
counsell
,
trauaile
,
and
example
.
Vers.
10.
And
Barak
called
Zebulun
and
Naphtali
to
Kedesh
,
and
hee
went
vp
on
his
feete
with
tenne
thousand
men
,
and
Debora
went
vp
with
him
.
Vers.
11.
Now
Heber
the
Kenite
,
which
was
of
the
children
of
Hobab
,
the
father
in
law
of
Moses
,
was
departed
from
the
Kenites
,
and
pitched
his
tent
vntill
the
plaine
of
Zaanaim
,
which
is
by
Kedesh
,
Vers.
12.
Then
they
shewed
Sisera
,
that
Barak
the
sonne
of
Abinoam
,
was
gone
vp
to
Mount
Tabor
.
Vers.
13.
And
Sisera
called
for
all
his
charets
,
euen
nine
hundred
charets
of
yron
,
and
all
the
people
that
were
with
him
,
from
Harosheth
of
the
Gentiles
vnto
the
riuer
Kishen
.
IN
these
foure
verses
,
the
holy
Ghost
sheweth
,
how
they
did
on
both
sides
prepare
their
armies
,
both
Barak
and
Sisera
.
He
accompanied
with
Debora
at
Kedesh
,
gathered
together
ten
thousand
men
out
of
the
tribes
of
Naphtali
and
Zebulun
to
Mount
Tabor
,
which
of
the
writers
is
called
also
Ithaberins
,
not
farre
off
from
Kedesh
,
for
they
went
on
foote
.
The
place
is
neere
to
the
borders
of
Asher
,
Naphtali
and
Zebulon
.
And
this
mount
hath
neere
it
,
the
riuer
Kishon
,
where
the
Prophet
Elias
killed
the
priests
of
Baall
.
And
note
,
for
the
better
vnderstanding
of
the
story
,
that
al
the
places
mentioned
,
to
wit
,
Kedesh
,
the
plaine
of
Zaanaim
,
mount
Tabor
,
were
all
neere
ioyning
together
,
and
to
the
riuer
Kishon
.
This
of
Barak
.
Sisera
hearing
of
this
preparation
of
Bazak
,
did
also
make
ready
his
armie
,
which
is
not
mentioned
here
,
saue
his
nine
hundred
charets
of
yron
:
but
Iosephus
saith
,
he
had
thirtie
thousand
footmen
,
tenne
thousand
horsemen
of
the
Canaanites
,
and
three
thousand
other
charets
.
But
howsoeuer
it
was
,
sure
it
is
,
that
hee
made
a
mightie
preparation
,
and
therewith
he
came
to
this
riuer
Kishon
.
And
this
of
the
preparation
on
both
sides
,
mentioned
in
these
foure
verses
And
with
both
there
is
a
briefe
storie
put
in
,
of
the
dwelling
of
Heber
the
Kenite
,
the
sonne
of
Hobab
,
Moses
father
in
law
,
that
he
had
pitched
his
Tabernacle
,
and
was
by
Gods
prouidence
come
to
dwel
nigh
the
riuer
Kishon
,
and
in
a
part
of
the
border
of
Kedesh
.
But
why
this
is
brought
in
,
shall
appeare
better
afterward
in
vers.
18.
The
chiefe
thing
in
this
verse
to
bee
noted
,
is
the
faith
wherein
all
these
agreed
and
consented
,
which
are
here
spoken
of
and
mentioned
,
I
meane
Barak
and
his
armie
,
with
Debora
.
For
they
tooke
in
hand
a
most
hard
work
against
so
fierce
a
Captaine
,
as
Sisera
was
;
so
well
prouided
and
appointed
by
Iabin
,
who
was
King
ouer
the
Canaanites
.
And
who
would
not
haue
said
,
that
their
preparation
against
the
Israelites
,
must
needs
in
the
reason
of
man
,
haue
wrought
an
vtter
ouerthrow
of
them
?
As
sure
it
is
,
if
they
had
been
ouercome
,
as
they
were
an
handfull
,
and
few
to
many
;
and
weake
also
,
but
their
enemies
strong
;
they
had
bin
most
cruelly
and
barbarously
handled
by
them
.
But
notwithstanding
all
this
,
when
they
were
perswaded
,
that
as
they
were
set
on
worke
by
God
,
so
in
his
power
they
went
about
it
,
and
tooke
it
in
hand
;
not
casting
their
eyes
vpon
the
difficulties
and
disparagements
,
that
were
in
the
way
against
them
,
for
God
(
they
beleeued
)
would
stand
with
them
,
and
giue
them
the
victorie
.
And
this
indeede
is
the
Doct.
vers
10.
right
propertie
of
faith
thus
to
doe
,
to
look
vp
to
God
,
who
hath
commanded
that
which
we
take
in
hand
,
and
promised
blessing
thereto
.
By
this
and
Ioh.
14.
1.
by
no
other
meanes
,
Abraham
the
father
of
beleeuers
,
forsooke
his
owne
Heb.
11.
8.
countrey
,
and
went
whither
God
sent
him
,
from
all
his
kindred
,
not
knowing
what
he
should
finde
in
the
place
whither
he
went
.
And
Moses
chose
rather
to
suffer
affliction
with
the
people
of
God
in
the
wildernesse
,
then
to
Heb.
11.
24.
enioy
the
pleasures
of
sinne
for
a
season
in
the
house
of
Phaeraos
daughter
,
which
the
Scripture
saith
he
did
by
faith
.
And
thus
did
the
walles
of
Iericho
Ios
6.
20.
fall
downe
,
as
God
had
promised
,
at
the
seuenth
daies
end
,
the
people
beleeuing
it
should
be
so
,
and
compassing
them
about
all
that
time
,
with
the
blowing
trumpets
of
rammes
hornes
,
as
God
had
commanded
.
And
this
is
it
,
which
we
should
intend
and
looke
to
doe
in
all
that
we
goe
about
.
This
faith
,
for
which
also
these
worthie
persons
are
by
name
commended
in
the
A
commendation
of
saith
.
eleuenth
to
the
Hebrewes
,
is
able
to
carrie
vs
,
as
well
as
euer
it
did
them
,
through
all
difficulties
,
while
we
haue
an
eye
to
the
charge
giuen
vs
,
and
the
promised
reward
,
although
we
see
nothing
with
bodily
eyes
,
but
that
which
is
against
vs
,
and
matter
of
discouragement
.
For
so
the
Apostle
S.
Iohn
saith
,
that
this
saith
ouer
commeth
the
world
,
euen
all
the
difficulties
that
are
in
it
.
This
1.
Ioh.
5.
4.
faith
,
when
it
is
once
setled
on
the
great
promise
of
saluation
,
is
afterward
the
fitter
to
apprehend
and
lay
hold
on
these
temporarie
promises
of
this
life
,
about
the
which
(
it
being
a
Iewell
of
inualuable
price
)
if
we
were
occupied
and
exercised
with
so
constant
a
care
,
as
wee
are
about
matters
of
lesse
waight
,
(
if
not
needlesse
and
vnprofitable
)
we
should
be
able
to
say
much
of
the
benefit
that
commeth
by
it
,
and
haue
neere
acquaintance
with
God
by
the
helpe
of
this
our
faith
.
But
seeing
I
haue
spoken
of
this
matter
before
,
I
will
bee
the
briefer
in
it
,
though
wee
cannot
heare
too
often
of
it
,
from
good
ground
of
the
word
,
as
occasion
is
offered
.
But
whiles
I
am
thus
in
commending
of
Bararks
faith
,
me
thinkes
I
heare
so
me
obiecting
,
that
the
last
thing
spoken
of
him
in
the
ninth
verse
,
was
his
vnbeleefe
;
how
is
hee
therefore
say
they
,
so
suddenly
brought
to
such
a
change
?
I
answere
,
that
though
Barak
had
been
hindred
before
by
vnbeleefe
,
yet
afterward
hee
recouered
himselfe
,
as
wee
see
heere
;
and
that
was
when
God
had
giuen
him
better
consideration
of
the
charge
enioyned
him
,
and
promise
made
vnto
him
.
So
if
we
haue
failed
in
beleeuing
through
the
difficulty
that
wee
see
,
or
by
rashnesse
,
yet
let
vs
weigh
Gods
promise
more
duly
,
and
so
beleeue
more
hartily
,
and
be
better
stayed
by
good
consideration
.
And
to
that
end
let
none
sit
downe
like
a
tyred
person
,
and
giue
ouer
his
hold
and
hope
,
saying
;
I
see
this
is
too
good
and
precious
for
mee
to
enioy
,
for
I
should
neuer
be
able
to
beleeue
it
,
&c.
Not
so
;
but
then
let
thy
want
encrease
thy
thirst
,
as
Dauids
did
,
Psal.
51.
and
desire
to
bee
enlarged
,
Psal.
51.
2.
3.
and
pray
,
Lord
helpe
my
vnbeleefe
.
And
remember
that
weakenesse
may
be
forgiuen
,
where
there
is
striuing
against
it
;
but
wilfulnesse
,
or
preposterous
and
inuincible
vnbeleefe
is
damnable
;
for
God
lookes
to
bee
credited
Ioh.
3
1●
.
vpon
his
word
,
promise
,
and
oath
,
besides
the
many
experiments
which
we
haue
,
if
not
of
our selues
,
yet
of
other
men
;
who
of
weake
became
strong
.
And
as
God
bare
with
Baraks
infirmity
heere
,
in
yeelding
to
him
,
that
Debora
should
goe
with
him
:
so
he
will
tender
and
helpe
our
weake
faith
,
and
that
many
more
waies
then
we
can
see
,
and
all
to
encourage
vs
.
Thus
much
be
said
of
this
.
THE
TWENTIE
SEAVEN
SERMON
ON
THE
FOVRTH
CHAPTER
OF
THE
booke
of
IVDGES
.
NOw
further
,
let
vs
note
in
this
verse
by
the
ioynt
agreement
Doct.
2.
in
vers.
10.
of
all
these
heere
mentioned
;
I
meane
Debora
,
Barak
,
and
the
ten
thousand
of
Zebulun
and
Nephtali
,
(
especially
it
being
so
needful
that
they
should
so
consent
together
)
how
good
and
worthie
a
thing
it
is
for
the
seruants
of
God
to
ioyne
and
bee
like
minded
in
good
things
;
though
it
doe
not
directly
tend
to
their
owne
profit
and
earthly
benefit
,
or
not
so
much
as
to
the
common
good
&
behoofe
of
al
the
people
,
or
many
,
(
as
here
it
did
,
)
but
to
a
town
or
family
,
the
commendation
of
this
gift
of
free
consent
together
in
many
good
people
is
clearely
to
be
seene
in
the
Apostles
,
and
those
that
kept
company
with
them
;
of
whom
it
is
said
,
that
they
were
altogether
of
one
mind
:
which
caused
Saint
Paul
to
make
so
earnest
a
request
to
the
Philippians
Act.
2.
10.
to
remoue
from
them
contention
and
pride
;
whereby
this
consent
and
agreement
is
easily
broken
.
For
wee
know
it
is
no
easie
matter
for
many
to
ioyne
and
agree
together
,
and
that
by
reason
of
so
much
contrariety
as
is
in
mens
minds
,
and
for
that
one
is
so
ready
to
crosse
and
withstand
an
other
,
especially
in
good
things
,
through
Satan
by
his
subtill
and
malitious
policy
working
therewith
,
who
gaineth
much
by
their
distraction
and
disagreement
,
as
in
Paul
and
Barnabas
may
be
seene
.
It
is
therfore
to
be
sought
&
laboured
for
alwaies
,
by
the
loue
and
wisedome
of
godly
teachers
,
who
by
their
doctrine
,
perswasions
,
and
good
example
,
doe
much
helpe
heereto
.
Thus
had
Debora
and
Barak
preuailed
with
these
ten
thousand
,
that
they
drew
them
to
this
worke
ioyntly
,
as
if
they
had
been
but
two
persons
.
Oh
,
agreement
in
good
things
,
what
is
like
it
,
either
in
beauty
or
delight
,
as
the
Psalmist
speaketh
,
Behold
how
good
and
pleasant
a
thing
it
is
,
for
men
to
dwell
together
Psal.
133.
1.
in
godly
vnity
?
And
experience
teacheth
the
same
.
For
there
,
many
vniting
their
force
of
couroge
and
wisdome
in
one
,
they
doe
easily
resist
the
common
enemy
,
and
(
which
is
harder
)
their
owne
corrupt
passions
and
rebellious
nature
,
the
which
to
what
euill
and
mischiefe
it
carryeth
them
,
the
infinite
broyles
,
sutes
,
quarrels
and
controuersies
of
almost
all
places
do
too
truly
testifie
.
Such
are
they
who
in
louing
and
kind
agreement
betwixt
themselues
,
doe
submit
themselues
to
the
word
of
God
,
whereby
they
become
meeke
and
humble
,
and
so
they
easily
consent
to
that
which
is
good
.
The
want
of
this
godly
agreement
,
and
the
contrary
readinesse
in
men
to
breake
out
one
against
another
,
hath
oft
caused
mee
to
bewaile
,
(
for
who
seeth
not
great
cause
so
to
do
)
the
boysterous
and
fierce
contentions
of
many
,
and
those
not
onely
of
the
common
sort
,
who
are
for
the
most
part
rude
and
ignorant
,
but
of
them
also
who
are
to
be
counted
brethren
,
and
yet
doe
so
readily
let
loose
their
hearts
to
bitter
contentions
and
rash
iudgings
of
their
brethren
,
if
they
doe
not
worse
:
and
yet
(
which
is
greater
madnesse
)
this
is
for
a
smail
cause
(
as
if
they
doe
but
dissent
in
opinion
and
iudgement
one
from
another
in
things
indifferent
,
wherein
both
follow
the
light
of
their
knowledge
,
)
whereby
they
giue
too
great
testimony
,
that
they
little
know
themselues
aright
,
and
that
they
haue
full
slightly
searched
into
themselues
,
to
see
their
many
ranke
corruptions
of
selfe
loue
,
priuie
pride
,
frowardnesse
,
impatience
,
vncharitablenesse
and
such
like
,
that
swarme
and
beare
sway
in
them
;
and
that
they
bestow
small
cost
vpon
themselues
,
nor
time
to
find
fault
with
their
owne
doings
,
(
to
wit
,
how
farre
they
are
off
from
the
rule
of
charity
,
)
that
so
they
may
become
humble
and
peaceably
minded
toward
others
.
Nay
,
(
which
is
worse
)
they
hold
their
vnchristian
conceits
and
iudgings
of
their
brethren
,
so
strongly
and
wilfully
,
that
they
verifie
the
prouerbe
,
making
their
bitter
contentions
with
them
like
the
bars
of
a
palace
,
that
cannot
bee
broken
:
and
like
cities
strong
and
well
fenced
,
that
cannot
easily
bee
beaten
downe
.
This
is
farre
from
godly
agreement
,
Prou.
18.
19.
and
consequently
from
that
harty
louing
together
,
which
should
bee
like
a
threefold
cord
,
that
is
not
easily
broken
,
which
our
Sauiour
saith
is
a
sure
Eccles.
4.
12.
token
that
they
in
whom
it
is
,
are
his
very
Disciples
indeed
.
As
for
agreement
in
euill
,
such
as
theirs
was
in
the
Psalme
,
it
is
as
hurtfull
and
odious
,
as
Ioh.
13.
35.
Psal.
2.
1.
2.
it
is
common
:
but
though
hand
ioyne
in
hand
,
the
wicked
shall
not
escape
vnpunished
;
Prou.
11.
21.
and
so
I
leaue
them
,
adding
this
;
where
there
is
no
agreement
in
euill
,
there
lesse
is
committed
.
And
therefore
wee
had
need
to
pray
the
Lord
to
send
a
spirit
of
diuision
among
such
,
as
that
was
betwixt
the
Pharisies
and
Sadduces
,
that
so
much
mischiefe
may
be
preuented
rather
then
stablished
.
And
this
of
the
preparation
of
that
Debora
and
Barak
made
.
Now
followeth
,
(
before
I
come
to
Sisera
)
a
short
story
of
Heber
the
husband
Vers.
11.
The
vnfolding
of
it
.
of
Iael
,
put
in
by
the
way
,
to
wit
,
that
he
(
being
of
the
posterity
of
Hobab
,
Moses
father
in
law
,
who
remoued
from
his
kindred
and
brethren
,
as
we
saw
in
cap.
1.
vers.
16.
)
was
come
to
this
Kedesh
to
dwell
,
where
Barak
assembled
his
men
of
warre
.
To
the
which
place
God
by
his
prouidence
directing
him
,
sent
him
,
as
appeares
afterward
in
vers.
17.
that
thereby
hee
might
,
as
he
did
by
Iael
Hebers
wife
,
cut
off
this
great
enemie
Sisera
.
By
which
we
may
learne
a
right
profitable
lesson
.
That
while
we
goe
on
heere
in
our
simplicity
in
this
earthly
dwelling
to
serue
Gods
prouidence
,
as
his
word
Doct.
vers.
11.
leadeth
vs
,
God
will
in
our
most
casuall
actions
direct
,
regard
,
&
blesse
vs
so
,
that
in
time
we
shall
see
it
to
be
so
,
though
we
knew
not
before
what
should
come
to
passe
.
Heber
remoued
his
dwelling
from
his
kindred
,
not
in
hatred
to
them
,
but
as
he
saw
it
most
conuenient
for
him
,
though
(
it
is
true
)
he
intended
not
thereby
the
destruction
of
Sisera
,
neither
came
there
any
such
thing
into
his
mind
;
but
the
Lord
purposed
it
,
and
appointed
that
by
this
meanes
of
his
comming
to
dwell
there
,
it
should
be
brought
to
passe
:
Heber
onely
considering
,
and
aduisedly
bethinking
himselfe
what
was
best
for
him
to
do
about
the
setling
of
his
dwelling
,
and
seeking
to
liue
among
Gods
people
,
and
looking
no
further
.
So
by
the
selling
of
Ioseph
into
a
strange
countrey
,
a
thing
in
likelihood
Gen.
45.
8.
tending
to
his
vndoing
,
yet
it
is
manifest
,
as
hee
told
his
brethren
,
that
God
sent
him
before
,
to
preserue
them
and
their
posterity
aliue
,
and
not
they
.
So
when
Iacob
was
sent
away
by
Rebecca
,
his
mother
,
to
Padan
Aram
,
to
auoide
Gen.
●8
.
2●
.
the
wrath
of
his
brother
Esau
,
the
cause
was
good
,
but
hee
went
,
vncertaine
what
should
befall
him
in
a
strange
land
;
and
therefore
hee
thought
,
and
vowed
,
if
he
might
haue
bread
to
eate
,
and
clothes
to
put
on
,
and
that
God
would
be
with
him
,
and
keepe
him
in
his
iourney
,
that
then
he
should
be
his
God
,
meaning
that
he
should
bee
more
strongly
confirmed
in
so
counting
him
.
Therefore
God
,
who
guided
his
iourney
,
blessed
him
greatly
,
so
that
when
he
returned
,
hee
remembred
Gods
benefits
which
hee
had
since
that
,
bestowed
on
him
,
saying
:
I
came
ouer
this
Iordan
with
my
staffe
;
that
is
,
poore
,
Gen.
32.
10.
and
without
all
prouision
,
but
now
haue
I
gotten
two
bands
.
So
when
Moses
married
Iethros
daughter
,
liuing
obscurely
in
the
wildernesse
,
and
suffering
affliction
with
the
people
of
God
,
who
would
haue
thought
that
any
good
should
haue
come
thereby
?
And
yet
beside
his
admirable
deliuering
of
the
Israelites
out
of
Pharaohs
bandage
,
he
was
also
a
meane
to
draw
Iethros
posterity
to
religion
,
and
the
true
worship
of
God
thereby
.
Euen
so
,
offer
we
our selues
vnder
Gods
gouernment
,
and
all
things
shall
bee
in
time
,
directed
by
him
to
a
good
end
,
though
we
see
it
not
by
and
by
;
yet
wee
shall
;
so
as
wee
may
be
bold
to
say
it
,
for
he
will
bring
it
so
to
passe
.
For
it
is
to
bee
knowne
,
that
while
we
wander
heere
on
earth
,
yet
we
are
not
in
darkenesse
,
as
others
are
;
neither
are
we
cast
off
as
Orphans
and
left
desolate
,
but
God
careth
for
1.
Pet.
3.
2.
1.
Tim.
4.
10.
vs
his
faithfull
ones
,
otherwise
then
he
doth
for
the
rest
of
the
world
.
And
it
being
so
with
vs
,
though
wee
see
not
the
mind
and
purpose
of
God
toward
vs
in
particulars
at
the
first
,
and
what
will
fall
out
through
the
course
of
our
liues
,
yet
wee
are
sure
that
his
speciall
prouidence
watcheth
ouer
vs
for
our
good
;
so
that
we
need
not
doubt
but
that
God
directeth
all
things
to
that
end
.
This
is
a
wonderfull
stay
to
all
beleeuing
people
;
and
without
faith
,
sound
knowledge
,
and
vse
thereof
,
all
Gods
doings
are
strange
to
vs
,
both
before
we
see
the
issue
of
them
,
and
sometime
afterward
also
,
and
namely
his
crosses
and
afflictions
:
but
as
they
are
distasted
of
vs
,
and
vtterly
vnwelcome
,
so
are
his
benefits
neuer
receiued
of
vs
in
good
sort
,
and
to
the
right
end
;
namely
,
to
make
vs
trust
in
him
more
firmely
,
and
cleaue
to
him
more
constantly
,
whereas
we
should
be
much
more
moued
hereby
,
to
commit
the
successe
of
all
vnto
him
,
till
our
experience
haue
brought
the
Rom.
5.
4.
hope
that
shall
not
make
vs
ashamed
.
For
there
need
bee
no
doubt
but
that
he
watcheth
for
vs
thus
clinging
to
him
,
when
we
sleepe
,
and
vpholdeth
vs
Prou.
6.
22.
while
wee
walke
,
and
proposeth
good
towards
vs
,
euen
then
when
wee
see
no
likelihood
thereof
.
And
while
it
is
thus
with
vs
,
it
is
not
vnprofitable
to
consider
,
how
ill
it
goeth
with
those
,
who
rest
vpon
blind
fortune
(
as
they
call
it
)
and
goe
on
in
the
strength
of
their
carnall
wisedome
,
looking
for
great
matters
,
but
all
in
vaine
,
they
being
little
or
nothing
acquainted
with
Gods
prouidence
.
Lamentable
it
is
to
see
how
such
are
tossed
,
vexed
,
and
vnsetled
with
cares
and
sorrowes
,
and
that
not
only
in
their
most
vncertaine
and
doubtfull
affaires
,
but
also
in
those
which
are
more
sure
and
certaine
,
as
they
thinke
and
imagine
.
Besides
,
it
is
not
vnprofitable
for
vs
to
marke
another
thing
in
this
short
Doct.
2.
story
,
and
that
is
this
:
that
seeing
this
Heber
remoued
,
and
had
his
dwelling
apart
from
the
rest
of
his
brethren
the
Kenites
,
vpon
good
consideration
,
(
for
otherwise
the
holy
story
would
haue
found
fault
with
it
,
)
the
rest
of
them
departing
from
Iericho
,
and
dwelling
with
the
tribe
of
Iuda
in
their
Iudg.
1.
16.
borders
,
(
as
we
heard
in
chap.
1.
)
in
that
,
I
say
,
Heber
did
thus
,
who
yet
,
as
is
cleare
by
the
story
,
did
not
offend
God
therein
,
wee
see
it
is
not
vnlawfull
for
the
people
of
God
to
settle
their
dwellings
apart
from
their
neighbours
and
kindred
,
&
brethren
in
profession
;
but
it
may
fal
out
to
be
meet
for
them
to
do
so
:
for
God
hath
not
appointed
that
all
the
faithfull
should
dwel
together
;
neither
can
it
be
sometime
for
sundry
considerations
and
respects
:
as
we
reade
that
Abraham
and
Lot
,
by
reason
of
the
great
abundance
of
cattell
that
they
both
had
,
and
for
want
of
pasture
,
departed
one
from
another
:
euen
as
before
when
their
posterity
grew
and
multiplied
in
one
familie
,
they
married
,
and
were
dispersed
into
diuerse
.
And
many
other
things
doe
cause
that
.
Indeed
if
wee
may
dwell
together
with
Gods
people
,
in
the
places
of
best
choice
,
it
is
not
to
be
neglected
,
but
desired
hartily
(
for
many
shall
be
hindred
from
it
by
necessity
)
and
if
that
liberty
may
bee
enioyed
of
vs
,
let
vs
make
a
pretious
reckoning
of
it
,
and
set
our selues
to
liue
together
kindly
,
profitably
,
and
peaceably
,
which
too
many
regard
not
to
doe
,
but
if
it
cannot
bee
without
great
inconuenience
,
let
vs
not
striue
against
God
,
for
we
gaine
nothing
thereby
,
and
what
know
we
what
God
hath
appointed
to
be
done
by
vs
in
another
place
?
It
may
bee
wee
may
bring
some
to
God
by
our
remouing
,
and
bee
seated
among
such
as
shall
bee
like
our selues
,
or
may
by
our
good
conuersation
which
they
shall
see
,
be
turned
vnto
vs
.
Which
two
things
we
should
principally
aime
at
,
and
endeauour
vnto
when
we
must
change
and
remoue
our
dwelling
.
Now
it
followeth
that
after
this
short
degression
(
as
we
haue
heard
how
Vers.
12.
13.
Barak
prepared
and
furnished
himselfe
to
warre
,
so
it
was
told
Sisera
what
he
had
done
)
and
that
hee
prepared
his
army
likewise
when
hee
heard
that
Barak
had
done
so
.
His
power
what
it
was
,
I
meane
,
how
great
and
feareful
,
I
haue
shewed
already
.
That
which
we
haue
heere
principally
to
note
,
in
addressing
himselfe
to
the
battel
,
is
the
difference
betwixt
him
on
the
one
side
,
and
Debora
and
Barak
with
their
few
thousands
on
the
other
.
They
both
prepared
themselues
to
warre
we
see
,
but
these
went
about
it
by
Gods
commandement
;
hee
in
the
pride
of
his
owne
heart
,
and
without
God
.
They
trusted
in
the
promise
of
God
for
victory
,
he
in
his
owne
strength
,
and
Note
.
great
army
.
They
went
against
Gods
enemies
,
he
against
Gods
friends
,
yea
against
God
himselfe
.
Whereby
we
may
see
that
it
much
auaileth
to
haue
a
Doct.
vers.
12.
13.
good
cause
to
maintaine
,
and
to
haue
God
to
goe
with
vs
therein
,
as
many
examples
in
Scripture
testifie
of
the
warres
of
godly
Kings
with
idolaters
.
A
good
cause
is
the
defence
of
the
Gospell
,
and
the
true
worship
of
God
by
a
Christian
Prince
,
against
such
as
would
force
him
to
Poperie
,
or
any
other
false
worship
,
by
open
warre
:
also
the
maintaining
of
his
owne
dominion
,
bounds
,
or
right
in
great
and
waighty
matters
,
or
recouering
them
being
vniustly
detained
from
him
.
A
Christian
Prince
in
these
and
such
like
cases
may
make
warre
,
and
command
his
people
against
the
enemie
:
and
so
I
may
say
of
the
like
.
But
to
leaue
this
instance
and
to
lay
out
this
doctrine
in
another
,
more
familiar
to
the
common
sort
;
it
is
manifest
where
the
like
is
to
be
found
among
vs
who
are
in
peace
,
to
wit
,
that
we
haue
a
good
cause
,
and
our
controuersies
with
the
bad
,
it
is
manifest
,
I
say
,
that
the
one
sort
hath
great
encouragement
by
the
goodnesse
of
his
cause
,
to
follow
it
rather
then
the
other
,
who
hath
none
at
all
,
but
much
against
him
.
For
where
all
these
encouragements
are
,
or
the
most
which
Barak
had
,
and
of
which
I
haue
spoken
;
they
are
to
animate
men
to
their
duties
;
so
I
will
not
say
,
what
successe
and
blessing
particularly
shall
follow
them
who
vse
them
,
but
they
shall
most
certainly
reape
great
fruit
thereby
,
and
abundantly
one
way
or
other
:
and
therefore
good
reason
that
such
should
doe
the
Lords
worke
diligently
:
and
contrariwise
,
the
other
,
if
they
could
bee
made
to
consider
what
they
goe
about
,
in
following
a
bad
matter
,
they
should
neuer
dare
be
hold
to
proceed
as
they
doe
,
to
wit
,
ås
Sisera
did
to
defend
an
ill
cause
,
but
they
would
feare
to
goe
forward
,
and
desist
from
their
attempts
.
Good
and
bad
goe
to
worke
both
alike
(
as
these
heere
did
)
for
outward
preparation
,
but
not
in
a
like
manner
,
nor
with
the
like
minde
,
nor
to
the
like
end
.
And
although
Sisera
had
not
wilfully
,
in
the
pride
of
his
heart
,
gone
against
Israel
because
they
were
Gods
people
(
as
Pharaoh
did
)
and
although
hee
bee
not
properly
to
be
charged
for
not
consulting
with
God
,
or
weighin
the
cause
in
going
against
Gods
people
;
(
for
alas
he
was
an
Heathen
,
and
therefore
ignorant
of
such
matters
)
yet
to
speake
the
best
that
may
be
said
of
him
,
hee
trusted
in
chariots
,
horses
,
souldiers
,
and
munition
;
thereby
purposing
with
maine
force
to
reduce
the
rebellious
Israelites
,
as
hee
counted
them
,
to
the
yoake
of
obedience
,
and
knew
also
that
they
were
Gods
people
.
But
it
was
indeed
no
wonder
that
he
tooke
this
course
,
being
a
cursed
Canaanite
,
such
an
one
as
he
was
.
But
to
leaue
him
,
and
to
come
nearer
our selues
;
is
it
not
admirable
,
that
among
vs
who
are
of
the
visible
Church
,
there
should
bee
found
some
,
that
in
their
enterprises
,
life
and
dealings
,
maintaine
an
euill
cause
one
against
the
other
,
as
Barak
and
Sisera
did
?
for
what
though
their
actions
both
ciuill
in
religious
exercises
be
the
same
,
and
that
in
outward
respect
there
appeare
little
or
no
difference
in
some
of
them
?
yet
so
prophane
and
vnconscionable
many
of
them
are
,
that
they
hold
the
righteous
an
abomination
,
and
deface
,
as
the
Pharisies
did
Christs
,
their
best
actions
,
and
will
see
no
difference
betwixt
their
owne
and
the
others
.
And
to
please
themselues
,
thus
they
say
of
them
;
Tush
,
as
precise
as
they
seeme
▪
they
doe
but
as
we
;
they
follow
their
trades
,
buy
,
sell
,
eate
,
drinke
,
marrie
,
&c.
and
we
do
as
they
,
reade
,
pray
,
heare
the
word
,
receiue
the
Sacrament
,
&c.
what
oddes
therefore
betwixt
vs
?
yes
:
for
why
?
shall
not
two
be
in
the
field
,
Mat.
24.
40.
or
at
the
mill
,
and
yet
the
one
receiued
,
the
other
forsaken
?
and
the
one
a
reprobate
,
the
other
chosen
?
Surely
as
they
differ
in
their
ends
,
so
they
differ
in
the
meanes
vsing
that
leade
thereto
:
and
though
they
differ
not
in
dying
,
for
the
outward
manner
)
yet
they
differ
in
this
,
that
one
dieth
happily
,
the
other
miserably
:
and
so
they
doe
in
their
affections
differ
,
as
in
their
desires
,
hope
,
encouragements
,
and
successes
.
The
one
asketh
,
who
will
shew
Psal.
4
,
7.
8.
vs
any
good
?
The
other
prayeth
,
O
Lord
lift
vp
the
light
of
thy
countenance
vpon
vs
,
for
it
is
more
to
vs
then
all
abundance
.
And
in
this
light
both
of
knowledge
for
direction
,
and
of
grace
for
assistance
thereto
.
The
godly
man
walketh
looking
at
the
promise
in
all
his
lawfull
attempts
,
knowing
also
that
the
Lord
,
who
is
his
light
to
guide
him
,
will
bee
his
defence
also
,
to
vphold
,
prosper
Psal.
84.
13.
and
blesse
him
.
The
other
walkes
in
darkenesse
,
being
led
by
erronious
opinion
,
sense
,
example
,
nature
,
and
sometimes
shame
,
feare
,
and
proud
confidence
in
himselfe
;
and
therefore
goeth
through
many
dangers
,
smarts
,
sorrowes
,
whether
he
be
crossed
,
or
whether
he
haue
his
desire
.
Hee
reeleth
also
and
stumbleth
,
as
the
Egyptians
did
,
when
darkenesse
did
ouerspread
them
,
while
the
Israelites
walked
in
safety
,
at
liberty
.
In
a
word
,
the
one
serueth
God
,
the
other
the
diuell
:
the
one
is
cheerefull
,
patient
,
confident
:
the
other
of
a
contrary
minde
and
carriage
.
Therefore
let
euery
man
who
desireth
to
be
approued
of
God
,
iudge
himselfe
,
and
as
for
others
,
both
such
as
I
haue
spoken
of
,
and
they
who
doe
the
same
actions
with
them
,
though
wee
know
not
with
what
mind
,
let
vs
conceiue
the
best
,
so
farre
as
in
charity
we
may
,
of
them
;
but
yet
let
vs
suspend
our
sentence
and
allowance
of
them
,
till
after
longer
triall
,
and
further
knowledge
of
,
and
acquaintance
with
them
.
And
consider
yee
that
reade
this
what
I
say
,
and
the
Lord
giue
you
vnderstanding
.
For
in
that
which
I
haue
said
of
the
wicked
incensed
against
the
righteous
,
(
their
deeds
being
good
,
but
their
owne
euill
)
consisteth
a
great
difference
betwixt
a
true
Christian
and
a
counterfait
;
as
to
him
that
will
lay
both
sorts
together
with
good
consideration
,
shall
appeare
.
And
of
this
Scripture
heere
an
end
.
THE
TWENTY
EIGHT
SERMON
ON
THE
FOVTRH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
14.
Then
Debora
said
vnto
Barak
,
Vp
:
for
this
is
the
day
that
the
Lord
hath
deliuered
Sisera
into
thine
hand
.
is
not
the
Lord
gone
out
before
thee
?
So
Barak
went
downe
from
mount
Tabor
,
and
tenne
thousand
men
after
him
.
Vers.
15.
And
the
Lord
destroyed
Sisera
,
and
all
his
charets
,
and
all
his
host
with
the
edge
of
the
sword
before
Barak
,
so
that
Sisera
lighted
downe
of
his
charet
,
and
fled
away
on
his
feete
.
Vers.
16.
But
Barak
pursued
after
the
charets
,
and
after
the
host
vnto
Harosheth
of
the
Gentiles
:
and
all
the
host
of
Sisera
fell
on
the
edge
of
the
sword
:
there
was
not
a
man
left
.
WE
haue
heard
in
the
former
verses
how
both
sides
,
Barak
I
The
summe
of
these
three
verses
.
meane
,
and
Sisera
,
addressed
themselues
to
battell
:
in
these
(
to
come
more
neerely
to
the
intent
of
this
fourth
part
)
is
shewed
,
whose
the
victorie
was
,
namely
Baraks
:
and
how
?
verily
Debora
incouraging
and
assuring
him
,
that
euen
the
same
day
wherein
she
spake
it
should
bee
obtained
and
gotten
;
and
he
beleeuing
it
,
went
downe
with
his
men
of
warre
,
(
few
though
they
were
)
and
he
meeting
Sisera
with
his
bands
at
mount
Tabor
,
(
no
more
is
said
of
the
matter
)
they
were
destroyed
both
charets
and
horsemen
,
not
a
man
was
left
,
but
either
drowned
in
the
riuer
Kishon
that
was
there
by
,
or
slaine
there
at
mount
Tabor
,
or
pursued
(
as
the
charets
and
horsemen
were
)
and
so
put
to
the
sword
,
and
Sisera
himselfe
was
driuen
to
flie
away
on
his
feete
,
but
in
vaine
.
Oh
the
wonderfull
deliuerance
that
God
gaue
vnto
his
people
that
day
!
This
here
set
downe
,
is
the
third
speech
that
Debora
vsed
to
Barak
,
and
that
Verse
14.
The
vnfolding
of
vers.
14.
at
mount
Tabor
:
and
though
the
last
,
yet
not
the
least
,
but
mightie
,
forceable
,
and
in
due
season
.
For
it
appeareth
by
the
text
,
that
when
Barak
saw
Siseras
huge
army
,
he
was
dismaied
,
and
therfore
sought
the
fittest
place
about
mount
Tabor
,
and
the
furest
,
to
shrowd
himselfe
in
,
from
the
violence
and
rage
of
Sisera
.
Which
fainting
of
his
,
she
perceiuing
,
called
him
backe
,
and
stirred
him
vp
to
fight
,
by
her
words
and
perswasions
,
saying
,
No
power
of
man
how
great
and
fearfull
soeuer
,
shall
be
able
to
hinder
thee
from
obtaining
the
victorie
,
which
the
Lord
hath
purposed
to
giue
thee
this
day
.
At
which
speech
of
hers
hee
was
animated
,
and
tooke
heart
,
and
went
to
the
battell
,
and
,
as
we
haue
heard
,
preuailed
.
And
here
is
most
notably
set
downe
one
meanes
whereby
the
power
of
Doct.
faith
is
strengthened
,
and
whereby
it
is
wonderfully
drawne
to
contemne
and
set
light
by
all
discouragements
,
and
breake
thorow
them
,
the
least
whereof
without
it
,
would
bee
ready
to
set
a
man
at
his
wits
end
.
And
that
was
here
Deboras
heartning
perswasion
to
Barak
(
as
Gods
voyce
)
to
animate
him
.
And
therefore
it
much
auaileth
to
heare
Gods
promises
oft
times
by
the
publike
Ministerie
,
and
effectually
published
and
fitly
applied
vnto
vs
in
the
fittest
manner
that
may
bee
,
and
in
sicknesse
,
temptation
,
and
other
times
of
fainting
,
when
a
man
is
much
weakened
and
dismaied
,
to
Note
.
haue
,
as
Barak
had
here
by
Debora
,
such
forcible
and
liuely
quicknings
:
but
best
of
all
,
if
a
man
be
able
himselfe
to
doe
that
dutie
to
himselfe
,
and
by
the
prayer
of
faith
to
strengthen
himselfe
in
such
time
of
need
.
Oh!
there
are
many
ebbings
and
faintings
in
our
liues
,
euen
after
good
strength
and
refreshing
:
we
haue
sometime
good
patience
and
hope
vnder
our
crosses
,
but
another
time
wee
feare
the
greatnes
of
them
,
that
they
will
swallow
vs
vp
,
especially
if
they
be
more
then
common
.
Againe
,
wee
sometime
pursue
a
finne
,
and
haue
it
in
the
chace
,
and
preuaile
ouer
it
,
which
hath
sore
laid
at
vs
,
and
wound
in
with
vs
very
farre
,
to
draw
liking
and
consent
from
vs
vnto
it
:
and
sometime
it
carrieth
vs
with
maine
force
after
it
.
And
what
is
it
that
hath
relieued
vs
at
such
times
?
Truly
euen
this
,
if
we
haue
been
able
to
beleeue
that
God
will
strengthen
vs
against
it
,
and
that
he
hath
promised
so
to
doe
,
and
if
also
by
prayer
not
fained
,
wee
haue
set
our
faith
a
worke
,
though
it
hath
lien
as
almost
dead
before
;
euen
thus
we
grow
to
weaken
the
liking
of
that
sinne
in
vs
:
as
for
feare
of
danger
or
shame
of
the
world
,
they
are
but
dull
edged
tooles
to
cut
off
the
head
of
such
a
monster
.
And
although
wee
be
brought
oft
times
to
that
point
as
to
doubt
,
yet
we
should
also
striue
by
our
faith
in
our
prayers
against
it
,
and
it
shall
not
be
in
vaine
to
doe
so
.
And
the
same
wee
should
doe
in
our
feare
before
affliction
commeth
,
and
in
our
heauines
for
it
,
when
it
is
come
.
For
they
that
know
any
thing
of
the
estate
of
a
Christian
,
know
this
;
that
he
is
many
times
in
great
feare
of
falling
into
some
finne
,
yea
and
perhaps
,
that
which
is
foule
and
odious
,
though
it
be
not
vsually
so
:
Now
if
we
doe
not
call
to
minde
,
that
God
hath
promised
strength
against
all
such
aduersarie
power
,
and
that
by
the
weapons
of
our
warfare
,
(
which
are
not
carnall
,
but
spirituall
)
wee
shall
be
able
to
beate
downe
such
strong
holds
;
and
if
with
the
prayer
of
faith
(
as
need
requireth
)
we
set
not
our selues
so
to
doe
,
we
shall
soone
perceiue
that
we
lose
ground
,
and
grow
weake
,
as
Barak
did
for
a
while
;
who
yet
was
strengthened
againe
by
Debora
,
so
that
hee
did
most
valiantly
afterwards
,
in
so
much
that
he
was
renowned
among
the
Worthies
,
and
reported
to
haue
obtained
the
victorie
by
faith
;
for
at
the
hearing
of
Deboras
words
he
went
downe
from
mount
Tabor
with
his
men
neere
to
the
riuer
Kishon
against
Sisera
.
This
of
the
incouragement
by
Debora
,
and
the
fruite
of
it
Barak
.
Now
it
followeth
that
the
Lord
gaue
Barak
victorie
,
the
rare
and
marueilous
Verse
15.
16.
victorie
,
ouer
his
and
Gods
enemies
.
For
the
Lord
wasted
the
huge
armie
of
Sisera
,
howbeit
,
by
the
fighting
of
Barak
and
his
men
against
them
.
And
such
of
them
as
hasted
in
their
flight
toward
Harosheth
of
the
Gentiles
for
safetie
,
(
from
whence
they
came
)
they
were
ouer
taken
also
and
put
to
the
sword
,
so
that
none
escaped
.
And
Sisera
was
driuen
(
so
great
the
slaughter
was
,
and
the
battell
so
sore
)
to
forsake
his
charet
wherein
hee
rode
,
and
to
escape
on
foote
,
if
it
might
be
,
among
the
common
souldiers
.
Now
it
is
to
be
considered
by
what
meanes
this
great
victorie
was
gotten
:
tenne
thousand
vnexperienced
souldiers
going
against
so
many
thousands
of
horsemen
,
and
footmen
,
and
yron
charets
.
The
Lord
(
it
is
said
)
gaue
Barak
the
victorie
;
which
no
man
doubteth
of
,
seeing
he
is
all
in
all
:
It
is
an
harder
question
,
how
Barak
obtained
it
of
God
:
and
that
was
by
faith
,
after
that
Barak
got
strength
and
courage
againe
by
Deboras
perswasions
,
she
her selfe
being
constant
in
faith
all
the
while
:
for
then
,
and
not
before
,
he
went
down
from
mount
Tabor
with
his
men
to
meete
Sisera
,
being
before
afraid
,
looking
downe
from
thence
vpon
the
huge
armie
that
he
saw
.
This
was
Barak
his
armour
of
proofe
to
defend
him
,
euen
his
faith
.
And
if
this
cannot
bee
cleerely
enough
seene
in
this
storie
,
fetch
more
cleere
proofe
of
that
which
I
say
,
from
another
scripture
.
Thus
writeth
the
author
of
the
Epistle
to
the
Hebrewes
,
after
he
had
set
downe
the
faith
of
sundrie
persons
,
as
Abraham
,
Moses
,
and
other
;
he
adde
to
:
What
shall
I
more
say
of
Gedcon
,
Barak
,
&c.
who
Heb.
11
32.
waxed
valiant
in
battell
,
and
by
faith
turned
to
flight
the
armies
of
the
aliants
.
And
by
this
wee
may
see
againe
the
mightie
force
and
power
of
faith
,
Doct.
where
it
is
firme
and
strong
,
what
great
things
it
bringeth
to
passe
.
It
is
no
marueile
though
it
be
said
by
the
Apostle
,
that
faith
ouer
commeth
the
world
,
1.
Ioh.
5.
4.
euen
all
and
the
greatest
difficulties
therein
.
For
what
hardnes
doth
any
man
goe
thorow
in
his
whole
life
like
vnto
this
here
mentioned
,
and
ouercome
it
also
,
vnlesse
it
be
thus
,
euen
by
the
helpe
and
power
of
faith
?
which
Note
.
is
no
more
then
to
giue
credit
to
God
in
that
which
he
speaketh
,
when
wee
see
no
such
thing
,
nor
likelihood
if
it
,
but
rather
of
the
contrary
many
times
with
our
bodily
eyes
.
Euen
thus
hath
God
magnified
his
word
in
all
ages
,
when
men
haue
found
euery
part
of
it
true
by
faith
,
and
by
this
it
hath
pleased
him
to
make
men
see
his
vnspeakable
kindnesse
,
while
they
beleeue
the
promise
in
which
he
offereth
it
vnto
them
.
By
this
faith
we
also
at
this
day
haue
sure
hold
of
forgiuenes
and
eternall
life
,
euen
so
many
as
are
wearie
of
Note
.
sinne
,
and
thirst
for
both
,
and
that
because
we
iudge
him
faithfull
that
hath
promised
,
and
by
this
we
are
perswaded
of
a
good
end
of
our
daies
,
because
Phil
1
6.
1.
Thes.
●
.
24.
God
hath
said
it
,
to
all
in
whom
he
hath
made
a
good
beginning
thereof
.
So
saith
the
Apostle
,
faithfull
is
he
that
calleth
you
,
who
will
also
doe
it
.
So
that
all
things
are
possible
,
how
vnlikely
soeuer
,
to
him
that
beleeueth
.
This
is
the
cause
why
some
more
esteeme
and
price
this
faith
then
gold
that
perisheth
:
and
declare
,
that
they
cannot
doe
too
much
to
come
by
&
retaine
it
,
euen
while
they
bee
laughed
to
scorne
of
the
wicked
world
,
who
think
it
meere
foolishnes
to
doe
so
,
as
Noah
the
preacher
of
righteousnesse
was
in
his
time
,
while
he
beleeuing
that
an
vniuersall
slood
should
come
,
prepared
the
Arke
.
But
herein
I
might
wade
infinitly
,
and
this
I
confesse
,
that
howsoeuer
I
forbeare
to
speake
of
the
most
of
other
things
twice
;
yet
of
this
I
professe
to
speake
as
oft
as
I
shall
haue
occasion
,
the
thing
itselfe
being
so
excellent
,
so
necessarie
,
and
yet
so
difficult
,
to
see
thorowly
into
.
I
only
now
require
,
that
we
may
weigh
the
power
and
truth
of
Gods
word
,
to
the
end
we
may
stay
our selues
vpon
it
.
The
word
of
a
man
whom
wee
count
faithfull
,
doth
much
perswade
vs
in
great
difficulties
,
and
quickeneth
is
if
hee
bring
vs
good
tidings
,
when
we
were
before
in
great
heauinesse
.
When
Beniamin
came
with
this
ioyfull
tidings
to
his
father
Iacob
full
of
heauinesse
:
Ioseph
thy
sonne
is
yet
aliue
,
and
is
ruler
ouer
all
Egypt
;
the
heart
of
Iacob
reuiued
.
Gen.
45.
26.
If
it
be
so
by
giuing
credit
to
a
man
;
what
confidence
and
ioy
is
it
like
to
worke
,
if
we
beleeue
a
glad
tidings
which
may
bee
of
many
things
sent
vs
from
God
?
Doubtlesse
,
hereby
our
weake
knees
are
strengthened
,
and
our
sorrowfull
hearts
are
comforted
more
then
can
be
expressed
.
I
wish
therefore
that
vnto
vs
concerning
faith
,
that
which
S.
Iames
did
of
patience
,
to
wit
,
that
it
may
haue
her
perfect
worke
,
so
should
wee
be
sure
to
want
nothing
that
is
good
.
The
next
thing
after
the
victorie
ouer
Siseras
armie
,
is
to
see
the
extremity
that
he
himselfe
,
the
leader
and
chiefe
captaine
of
it
,
was
brought
vnto
:
for
he
was
faine
to
leaue
his
charet
which
was
his
defence
,
and
to
shift
for
himselfe
on
foote
among
the
common
souldiers
,
that
he
might
saue
his
life
if
it
were
possible
.
This
,
I
say
,
remaineth
in
this
15.
verse
to
be
added
.
And
here
,
as
in
fittest
place
,
I
think
good
to
note
this
,
because
of
the
former
doctrine
,
(
one
contrary
cleering
the
other
)
:
that
as
Barak
and
Debora
did
by
faith
so
great
things
,
by
so
small
and
weake
meanes
:
so
Sisera
wanting
this
(
as
being
of
the
heathen
Canaanites
,
how
could
he
so
much
as
taste
of
it
?
)
was
for
all
his
wisedome
,
policie
,
and
power
,
wasted
,
put
to
flight
,
and
al
his
troupe
and
band
brought
to
destruction
.
Here
was
verified
that
saying
,
an
horse
is
but
a
Psal.
33
17.
vaine
thing
to
saue
a
man
:
Likewise
another
scripture
that
saith
,
Some
put
their
trust
in
charets
,
and
some
in
horses
,
but
we
will
remember
the
name
of
the
Lord
our
Psal.
20.
7.
God
:
They
are
brought
downe
and
fallen
,
but
we
are
risen
and
stand
vpright
.
And
therefore
(
to
referre
the
reader
to
gather
the
infinite
annoyances
of
vnbeliefe
,
and
therewith
the
great
benefits
of
faith
out
of
the
former
doctrine
)
I
will
conclude
that
as
without
faith
it
is
impossible
to
please
God
,
so
God
being
Heb.
11.
6.
against
all
which
are
destitute
of
it
,
and
an
enemie
to
them
,
how
can
they
looke
to
stand
against
him
,
but
to
fall
and
bee
confounded
?
And
this
they
finde
daily
one
or
other
of
them
,
though
it
be
little
marked
,
and
it
is
soone
forgotten
,
(
another
generation
rising
vp
in
their
roome
)
who
know
not
the
workes
of
God
,
and
yet
they
haue
their
time
also
set
them
,
wherein
they
shall
finde
the
like
.
For
if
this
be
true
in
the
greene
tree
,
how
much
more
in
the
withered
?
If
through
vnbeliefe
,
euen
the
righteousest
finde
it
a
matter
of
such
difficultie
to
be
saued
,
before
they
attaine
it
,
what
shall
become
of
1.
Pet.
4.
18.
him
that
is
an
vnbeleeuer
altogether
?
And
further
,
if
particular
defects
in
faith
cost
Moses
and
Barak
disaduantage
and
dishonour
,
what
shall
the
end
Numb.
21.
12.
of
such
be
as
neuer
had
any
?
Surely
the
wrath
of
God
abideth
vpon
them
:
and
so
shall
doe
for
euer
,
and
shew
it selfe
in
a
farre
more
terrible
manner
,
if
Iohn
3.
36.
they
haste
not
after
it
,
and
so
,
as
that
they
attaine
it
,
Ioh.
3.
And
here
another
thing
is
to
be
marked
,
that
when
God
doth
not
blesse
,
Doct.
2.
but
blow
vpon
mens
furniture
&
furtherances
,
and
taketh
part
against
them
,
euen
these
things
which
were
armour
and
defence
to
them
before
,
they
cast
them
away
as
burthens
and
impediments
.
As
Sisera
here
was
driuen
to
leaue
his
charet
now
that
he
was
so
pursued
of
his
enemies
,
which
yet
had
been
,
and
was
counted
,
as
his
house
of
defence
vnto
him
.
For
God
will
haue
vs
know
,
that
his
fauour
is
toward
all
his
,
as
the
pleasant
sunshine
to
the
earth
and
the
creatures
therein
,
which
maketh
all
pleasant
and
beautifull
,
Note
.
and
if
that
should
cease
to
shine
,
the
earth
with
all
that
is
therein
,
should
stinke
and
come
to
naught
.
Euen
so
,
if
God
turne
away
his
louing
countenance
from
a
man
,
and
frowne
vpon
him
,
all
that
was
precious
to
him
before
,
is
vnpleasant
,
euen
as
the
moth
consumeth
the
beautie
of
a
garment
,
as
it
was
said
of
Ierusalem
,
when
God
was
displeased
,
that
all
her
pleasant
Lamen.
1.
10.
things
were
matters
of
sighing
and
sorrow
vnto
her
.
Whence
is
it
,
that
many
a
man
of
great
possessions
,
can
yet
finde
no
sauour
nor
rellish
in
them
,
especially
if
any
affliction
or
trouble
be
vpon
him
?
Why
is
the
heart
so
locked
vp
,
that
it
cannot
ioy
in
any
commoditie
?
in
wife
,
children
,
wealth
,
fauour
?
Will
ye
know
the
reason
?
because
first
,
outward
things
are
so
farre
sweete
as
the
Lord
sweetneth
them
,
and
otherwise
the
enioyers
thereof
find
no
taste
nor
sweetnes
in
them
;
no
,
they
haue
no
vse
of
them
.
If
God
be
not
Psal.
119.
59.
a
mans
portion
,
all
other
portions
are
enioyned
without
his
loue
,
and
so
turne
to
gall
and
bitternesse
.
As
Nabals
wealth
,
Achitophel
his
wisedome
,
Hamans
fauour
.
For
when
Ahashuerosh
abandoned
Haman
,
what
stead
did
his
wife
,
friends
,
or
former
fauour
stand
him
in
?
The
wrath
of
the
King
blasted
all
these
,
as
the
frost
or
East
winde
doth
the
tender
buds
.
Nabals
heart
was
as
●●●one
,
when
he
presaged
the
euent
that
followed
.
Achitophels
wisedome
was
that
which
brake
his
necke
.
Againe
,
the
wicked
force
themselues
to
finde
a
deceiuable
sweetnesse
in
these
transitorie
things
without
God
:
therefore
he
iustly
depriues
them
thereof
,
and
turnes
them
out
of
kinde
,
so
that
although
hee
hath
suffered
them
for
a
while
to
flourish
,
and
take
their
pleasure
in
them
,
yet
when
they
haue
long
surfetted
of
them
,
they
poyson
them
,
yea
and
in
short
time
also
,
as
he
seeth
good
.
The
vse
of
this
is
,
that
wee
account
the
fauour
of
God
all
in
all
to
vs
,
and
further
then
wee
haue
that
shining
vpon
vs
,
glorie
not
in
any
earthly
prerogatiue
,
as
honour
,
beautie
,
wealth
,
or
whatsoeuer
else
.
For
many
of
the
vaine
people
of
the
world
doe
finde
to
their
cost
by
wofull
experience
,
that
when
they
haue
spent
their
whole
life
and
precious
time
to
get
them
,
(
I
may
truly
say
also
,
they
haue
lost
heauen
for
them
)
yet
they
finde
(
I
say
)
with
what
vexation
they
enioy
them
,
though
they
would
make
others
beleeue
,
that
they
are
as
a
paradise
vnto
them
:
But
to
bee
sure
they
cannot
keepe
them
,
when
God
will
pluck
them
from
them
,
as
we
see
both
by
the
two
rich
men
in
the
Gospell
,
and
by
daily
experience
:
and
that
is
enough
for
wise
men
to
Luke
12.
20.
proue
how
little
there
is
in
them
.
And
this
by
occasion
of
Siseras
losing
Luke
16.
23.
all
.
Vers.
17.
Howbeit
Sisera
fled
away
on
his
feet
,
to
the
tent
of
Iael
the
wife
of
Heber
the
Kenite
:
(
for
peace
was
betweene
Iabin
the
King
of
Hazor
,
and
betweene
the
house
of
Heber
the
Kenite
.
)
18.
And
Iael
went
out
to
meet
Sisera
,
and
said
vnto
him
,
turne
in
my
Lord
,
turne
in
to
me
,
feare
not
.
And
when
he
had
turned
in
vnto
her
tent
,
shee
couered
him
with
a
mantell
.
19.
And
he
said
vnto
her
,
giue
me
,
I
pray
thee
,
a
little
water
to
drinke
,
for
I
am
thirstie
:
and
shee
opened
a
bottlell
of
milke
,
and
gaue
him
drinke
,
and
couered
him
.
20.
Againe
,
he
said
vnto
her
,
stand
in
the
doore
of
the
tent
,
and
when
any
man
doth
come
and
enquire
of
thee
,
saying
;
Is
any
man
heere
?
thou
shalt
say
,
nay
.
21.
Then
Iael
Hebers
wife
tooke
a
naile
of
the
tent
,
and
tooke
an
hammer
in
her
hand
,
and
went
softly
to
him
,
and
smote
the
naile
into
his
temples
,
and
fastened
it
into
the
ground
,
(
for
he
was
fast
asleepe
and
wearie
)
and
so
he
died
.
WE
haue
heard
how
by
Debora
and
Barak
the
battell
was
prospered
,
The
opening
of
these
verses
.
as
in
this
fourth
part
of
the
chapter
hath
been
noted
:
now
it
followeth
how
a
full
end
was
put
to
it
by
Iael
.
To
whose
tent
Sisera
fled
,
as
the
fittest
refuge
for
shelter
,
it
being
neere
the
place
where
the
battell
was
,
and
peace
being
betwixt
Iabin
the
King
of
Canaan
,
and
Heber
her
husband
.
The
things
principall
in
these
5.
verses
,
are
three
.
One
how
Sisera
fled
thither
,
in
the
seuenteenth
verse
.
The
second
,
by
what
meanes
his
death
was
brought
on
,
in
the
next
three
.
The
third
,
that
it
was
by
her
effected
,
in
the
21.
And
this
story
doth
shew
,
why
that
is
set
downe
in
the
eleuenth
verse
,
where
I
referred
the
Reader
to
this
place
,
to
wit
,
that
Heber
the
husband
of
Iael
,
came
and
dwelt
in
the
plaine
of
Zaanaim
by
Kedesh
,
apart
from
his
brethren
,
euen
to
this
end
,
though
he
intended
it
not
,
yet
by
Gods
appointment
and
prouidence
,
that
Sisera
might
haue
his
deadly
wound
and
blow
there
.
And
by
Siseras
flying
on
foote
to
Iaels
tent
for
succour
and
shelter
,
we
see
another
difficulty
that
this
Sisera
was
driuen
to
,
beside
the
ill
successe
that
he
had
in
the
fight
;
and
withall
we
may
obserue
,
to
what
shifts
and
extremities
Doct
vers.
17.
Note
.
wicked
men
though
they
bee
great
&
mighty
persons
may
be
brought
:
for
they
who
could
command
a
whole
country
,
may
be
constrained
to
hide
their
head
in
a
priuate
tent
and
corner
.
And
they
who
haue
gloried
as
Lords
of
all
store
and
plenty
may
come
to
this
,
that
they
may
be
glad
of
a
draught
of
milke
or
water
to
saue
their
liues
.
To
Ahab
King
of
Israel
this
word
was
sent
by
Benhadad
who
besieged
him
,
that
all
his
siluer
and
other
precious
1.
King
20.
3.
things
were
his
,
whereto
Ahab
answered
,
it
is
true
(
O
King
)
thine
they
are
.
And
the
same
Benhadad
so
boasting
and
braging
ouer
him
,
was
afterward
himselfe
brought
to
this
point
,
and
that
by
the
same
Ahab
,
that
hee
loosing
in
two
battels
,
as
good
as
two
hundred
and
fiftie
thousand
men
,
beside
chariots
and
horses
,
he
was
driuen
to
flie
on
horse-backe
into
a
secret
chamber
,
and
yet
euen
there
to
be
in
great
feare
of
his
life
also
.
And
so
in
other
stories
it
is
reported
of
Darius
the
Persian
King
,
that
being
in
flight
pursued
by
his
enemies
,
and
in
a
great
thirst
passed
by
a
Lake
,
out
of
which
hee
tooke
vp
puddle
water
,
and
hauing
drunke
it
out
of
his
hands
,
protested
hee
neuer
dranke
sweeter
in
his
life
.
Now
if
such
mighty
ones
may
for
their
sinnes
bee
driuen
to
such
straites
and
shifts
,
then
meane
persons
much
more
are
easily
and
soone
depriued
of
all
that
they
haue
,
and
that
many
waies
.
Therefore
if
wee
be
wise
who
now
liue
,
or
they
who
shall
come
after
vs
,
howsoeuer
wee
enioy
much
,
wee
will
learne
,
as
wee
haue
oft
been
,
and
heere
are
taught
,
not
to
put
our
trust
in
vncertaine
1.
Tim.
6.
17.
riches
,
but
in
the
liuing
God
;
neither
to
be
high
minded
,
but
humble
and
lowly
(
knowing
to
what
changes
we
be
subiect
)
in
which
estate
there
is
no
danger
.
And
in
that
wee
miscarrie
not
daily
,
with
the
silly
worme
that
is
trod
on
,
and
with
the
beast
slaughtered
,
that
fed
euen
now
at
the
pasture
,
it
is
onely
Gods
forbearing
vs
.
In
that
it
is
said
that
Heber
had
peace
with
Iabin
,
the
Scripture
sets
not
downe
how
and
in
what
manner
it
was
:
therefore
by
occasion
of
this
their
peace
,
about
which
,
or
the
like
,
seeing
some
might
moue
a
question
;
for
answere
and
our
instruction
this
may
be
said
,
that
if
there
were
conditions
betwixt
them
,
(
Iabin
and
Heber
I
meane
)
about
limits
and
bounds
of
ground
,
how
farre
they
should
reach
,
or
what
hee
should
pay
for
the
same
,
or
such
like
,
they
were
lawfull
:
but
if
they
had
been
for
the
ioyning
with
him
against
his
enemies
,
without
respect
,
(
which
was
not
so
)
then
their
peace
had
not
been
good
,
nor
to
bee
allowed
.
According
to
this
that
I
say
,
let
our
instruction
be
.
For
if
a
ciuill
league
be
betwixt
the
true
worshippers
of
God
and
Idolaters
,
about
keeping
and
enioying
that
which
is
seuerally
their
,
safely
and
quietly
,
that
is
not
to
be
disliked
:
for
the
godly
while
they
be
heere
,
desire
not
to
dwell
alone
in
the
world
,
neither
can
they
chuse
(
they
know
)
but
they
must
haue
dealings
with
the
men
that
liue
in
it
:
and
againe
,
they
are
commanded
by
the
Apostle
,
that
they
should
,
as
much
as
in
them
lyeth
,
haue
Rom.
12.
12.
peace
with
all
men
.
And
so
most
Christian
Emperours
haue
had
peace
with
the
barbarous
people
that
were
strangers
to
true
religion
,
and
so
did
the
people
of
Israell
with
the
nations
which
were
neare
adioyned
to
them
,
(
except
the
seuen
that
were
accursed
)
for
the
Lord
did
not
command
them
to
make
warre
with
the
rest
that
dwelt
about
them
.
But
if
they
should
vrge
the
religious
people
to
ioyne
their
aide
with
them
in
making
warre
with
them
against
other
nations
which
are
Gods
people
,
that
in
no
wise
is
to
be
yeelded
vnto
.
For
it
went
ill
with
Iehosaphat
,
for
going
to
warre
in
league
with
Ahab
against
Ramath
in
Gilead
.
As
also
for
ioyning
in
fellowship
with
Iehoram
his
sonne
,
when
hee
sent
ships
with
Compare
1.
King
.
22.
48
49.
with
2.
Chron.
35.
36.
37.
him
into
Tarsis
:
for
a
tempest
arising
at
Ezion
Gabar
,
his
ships
were
broken
.
So
Asa
King
of
Iuda
sent
siluer
and
gold
to
Benhadad
King
of
Aram
,
to
help
him
against
Baasha
King
of
Israel
,
but
hee
was
reproued
for
it
of
the
Lord.
2.
Chron.
16.
3.
And
so
(
no
doubt
)
it
is
lawfull
for
Christian
Princes
to
confederate
with
not
onely
Christian
,
but
Popish
or
Heathen
in
ciuill
cases
,
as
for
the
better
security
of
their
dominions
,
maintenance
of
peace
,
and
those
commodities
which
follow
thereupon
,
as
traffique
,
&c.
but
to
hold
correspondence
with
2.
Chron.
19.
2.
them
in
religion
,
or
to
professe
themselues
friends
to
their
friends
,
whom
God
curseth
;
or
enemies
to
their
enemies
that
were
to
doe
as
they
in
the
Psal.
2.
1.
2.
Psalme
,
that
banded
themselues
together
,
whom
God
will
scatter
.
Now
that
which
I
haue
said
of
leagues
made
betwixt
nations
,
or
one
man
,
(
as
Heber
was
)
with
a
King
,
namely
,
Iabin
King
of
Canaan
,
the
same
I
say
of
one
priuate
person
with
another
,
liuing
together
:
And
that
is
briefly
this
:
that
a
godly
Christian
may
liue
in
peace
with
the
wicked
,
and
vse
him
in
ciuill
cases
to
buy
and
sell
,
and
borrow
,
and
lend
,
as
it
may
conueniently
bee
done
betwixt
them
;
but
this
must
alwaies
be
prouided
for
,
that
he
ioyne
not
with
Heb.
12.
14.
him
in
his
sinne
,
neither
that
hee
haue
any
fellowship
with
him
in
false
worship
.
Hitherto
of
Sisera
his
going
on
foot
to
the
house
of
Iael
;
now
it
is
shewed
Vers
18.
how
she
vsed
meanes
to
bring
him
to
his
death
:
first
,
as
is
mentioned
in
this
verse
.
For
shee
went
to
meet
him
,
and
drew
him
in
by
faire
and
alluring
words
,
and
bids
him
not
feare
.
Heereby
(
there
is
no
doubt
)
hee
was
more
throughly
perswaded
,
that
hee
should
bee
safe
there
.
But
this
was
a
traine
to
draw
him
to
further
danger
,
as
we
see
by
that
which
followeth
,
ver.
21.
And
all
this
duely
considered
,
with
other
things
which
shee
did
,
mentioned
in
the
text
,
causeth
question
to
bee
made
,
whether
Iael
did
well
or
no
,
in
thus
deceiuing
him
.
But
that
question
is
easily
answered
.
For
shee
doing
it
to
an
enemy
,
not
hers
,
but
Gods
;
one
that
all
Gods
people
ought
,
by
vertue
of
his
commandement
to
haue
rooted
out
as
they
were
able
;
in
a
word
,
a
chiefe
Canaanite
,
and
shee
blessed
and
praised
of
God
for
that
which
shee
did
.
By
Iudg.
5.
24.
all
this
I
thinke
,
it
is
cleare
shee
offended
not
at
least
in
the
substance
of
the
action
.
But
this
hath
been
answered
before
,
by
the
like
occasion
in
Ehuds
example
.
But
for
vs
who
haue
not
the
like
commandement
(
except
the
ciuill
Magistrate
,
and
the
lawfull
executioner
,
)
wee
haue
in
no
wise
,
liberty
to
follow
her
example
,
but
to
sticke
fast
to
the
rule
that
teacheth
vs
,
to
walke
toward
all
men
in
vprightnesse
,
and
all
good
simplicity
and
innocency
,
giuing
vnto
the
worst
their
due
.
THE
TWENTIE
NINE
SERMON
ON
THE
FOVRTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
IT
followeth
of
Sisera
,
who
being
very
dry
with
trauelling
Vers.
19.
20.
21.
on
foote
,
and
inward
griefe
heating
him
,
desiring
somewhat
wherewith
to
quench
his
thirst
,
and
shee
gaue
him
liberally
milke
to
drinke
,
which
was
fittest
to
bring
him
asleepe
.
But
when
he
had
well
drunke
,
he
forgets
not
the
danger
he
was
in
,
while
such
as
passed
by
might
be
ready
to
aske
after
him
there
;
and
therefore
hee
diligently
instructeth
her
to
be
carefull
euery
way
for
his
preseruation
and
safety
.
By
the
giuing
him
drinke
that
he
might
fall
asleepe
,
and
so
she
might
the
more
conueniently
dispatch
him
by
so
good
an
opportunity
,
she
shewed
her
readines
to
help
cut
off
Gods
enemies
,
and
therin
as
wel
to
serue
him
as
his
Church
,
which
well
appeareth
in
these
three
verses
:
and
this
thing
in
generall
,
wee
Doct.
vers.
19.
20.
21.
all
are
bound
to
follow
her
in
,
though
not
in
that
particular
manner
.
For
as
God
commended
the
vniust
steward
,
for
that
he
had
done
wisely
Luk.
16.
8.
in
making
prouision
for
himselfe
,
when
he
was
put
out
of
his
stewardship
;
although
he
condemned
his
particular
fact
,
in
that
he
sought
it
by
falshood
and
fraud
:
so
is
our
godly
care
to
helpe
the
members
of
the
Church
,
and
to
resist
the
enemies
of
it
,
both
are
very
commendable
in
vs
,
though
we
must
beware
of
all
vnlawfull
meanes
vsing
,
which
tend
thereto
.
Thus
as
Debora
,
Barak
,
and
Iael
wrought
a
wonderfull
deliuerance
for
Gods
people
;
so
they
who
haue
place
and
authority
put
in
their
hands
by
God
,
are
bound
to
doe
for
the
safety
of
the
whole
Church
,
if
they
will
proue
themselues
faithfull
and
zealous
.
And
priuate
persons
whose
power
cannot
reach
farre
,
ought
to
doe
the
same
toward
particular
members
of
the
Church
,
and
that
part
of
it
where
they
dwell
,
so
farre
as
they
shall
be
able
.
Of
Iaels
readinesse
to
cut
off
Gods
enemy
Sisera
,
and
of
her
faithfulnesse
wee
haue
heard
:
now
further
in
this
19.
and
20.
verses
is
shewed
how
God
Vers.
19.
20.
did
cause
him
to
trust
Iael
,
and
to
put
confidence
in
her
for
the
hiding
and
keeping
him
from
his
enemies
.
And
as
he
did
in
this
;
when
he
purposeth
euill
against
wicked
men
,
he
commonly
blindfoldeth
them
,
takes
away
prouidence
and
counsell
from
them
,
and
suffereth
them
to
chuse
that
course
to
follow
in
their
liues
and
actions
,
which
proues
the
vnhappiest
to
them
,
euen
worse
oft
times
then
their
greatest
enemie
could
take
against
them
;
as
I
may
say
of
Pharaoh
in
his
wilfull
ventering
on
the
sea
to
follow
after
Israel
:
what
Exod.
14.
28.
enemy
could
so
much
haue
hurt
him
,
as
he
did
himselfe
.
So
that
a
wicked
man
is
neuer
sure
of
peace
and
safety
when
he
is
at
the
best
;
for
the
Lord
is
able
to
defeate
him
first
and
last
,
euen
many
waies
:
for
why
?
there
is
no
peace
to
the
vngodly
,
as
the
Prophet
faith
;
neither
is
there
any
counsell
against
Esa.
57.
21.
the
Lord
Iehouah
.
Againe
,
as
hee
trusted
in
her
,
so
the
Lord
made
her
deceiue
and
disappoint
him
.
Both
which
doe
confirme
vs
in
that
which
hath
now
been
said
,
and
teach
vs
,
that
when
it
pleaseth
him
,
hee
leaueth
the
wicked
destitute
of
all
helpe
,
and
frustrate
of
their
hope
of
successe
,
or
that
they
put
in
their
friends
,
yea
and
further
,
hee
will
make
all
his
creatures
to
worke
against
them
.
Which
he
doth
,
to
signifie
to
them
,
that
hee
is
against
them
also
.
Which
though
hee
testifie
to
them
before
by
his
word
,
which
saith
,
the
wicked
are
an
abomination
vnto
the
Lord
;
and
againe
,
the
workers
of
iniquity
Prou
1.
5.
9.
doth
hee
abhorre
;
yet
he
seeing
that
his
word
is
cast
behinde
their
Luk
13.
27.
backes
,
doth
therefore
as
it
were
,
speake
to
them
by
his
creatures
,
and
that
as
sensibly
(
to
such
as
can
iudge
)
as
hee
did
to
Baalam
,
in
opening
the
mouth
Note
this
.
Numb.
22.
28.
of
the
dumbe
Asse
,
and
causing
it
to
speak
to
him
,
when
he
(
seeking
the
wages
of
iniquity
)
would
not
haue
heard
the
Lord
speake
to
him
,
nor
enclined
his
heart
to
obey
him
.
Thus
doth
God
deale
with
vile
and
vnconscionable
men
,
that
he
will
set
(
as
I
say
)
not
their
friends
onely
,
but
euen
the
host
of
heauen
,
and
the
creatures
of
the
earth
against
them
.
Thus
Saul
,
when
he
had
forsaked
the
Lord
,
1.
Sam.
19.
12.
1.
Sam.
28.
15.
could
neither
haue
his
daughter
faithfull
vnto
him
,
to
send
Dauid
his
enemie
to
him
,
neither
could
he
haue
any
Prophet
of
God
to
speake
to
him
in
his
greatest
necessity
and
straits
,
as
his
own
words
do
testifie
,
he
complaining
thus
;
I
am
in
distresse
,
for
God
is
departed
from
mee
,
and
speaketh
no
more
to
me
by
Prophets
,
&c.
Neither
could
Senacherib
haue
his
sonnes
trusty
to
2.
King
.
19.
37.
him
,
but
was
slaine
of
them
,
by
whom
he
ought
by
nature
to
haue
been
defended
:
yea
and
they
did
it
in
the
Temple
,
while
hee
was
worshiping
Nishroch
his
god
,
in
whom
hee
trusted
,
and
looked
alwaies
for
helpe
from
him
,
and
notwithstanding
he
preferred
him
before
the
true
and
liuing
God
;
yet
euen
then
he
was
disappointed
.
Thus
Ammon
also
and
Iezabel
were
not
secure
2.
King
21.
23.
2.
King
.
9.
33.
from
their
owne
seruants
.
And
if
it
bee
thus
done
to
the
mighty
;
how
much
more
then
to
the
meane
,
who
haue
lesse
helpe
to
stand
by
him
?
And
not
onely
their
best
helpes
faile
and
deceiue
them
,
but
,
as
I
said
,
all
things
are
against
them
.
Thus
hailestones
helped
Gods
people
to
destroy
their
enemies
the
Canaanites
:
The
Lord
(
saith
the
holy
story
)
cast
downe
great
stones
Iosh.
10.
11.
from
heauen
vpon
them
,
and
there
were
more
that
died
of
the
hailestones
,
then
they
whom
the
children
of
Israel
slue
with
the
sword
.
So
the
waters
,
euen
the
riuer
Kishon
deuoured
this
host
of
Sisera
.
So
Abimelech
was
slaine
with
a
piece
of
a
milstone
.
Absalon
by
an
oke
catching
hold
of
his
long
haire
,
(
his
ornament
)
Iudg
9.
53.
2.
Sam.
1●
.
9.
Chorah
swallowed
vp
of
the
earth
.
So
a
wallfel
vpon
seuen
and
twenty
thousand
Numb
16.
31
32.
1.
King
.
20.
30.
Aramites
that
escaped
the
battell
.
The
Sunne
also
stood
still
in
the
middest
of
the
heauen
,
and
hasted
not
to
goe
downe
for
a
whole
day
:
and
this
was
to
the
end
it
might
the
longer
Iosh.
10.
12.
giue
light
,
and
bee
an
helpe
to
Ioshua
and
the
people
to
auenge
their
enemies
.
And
(
to
adde
this
one
thing
to
the
former
,
)
I
affirme
,
that
there
are
not
the
meanest
nor
basest
creatures
,
but
they
are
harnessed
as
men
of
war
,
to
fight
in
the
Lords
cause
,
and
at
his
commandement
,
against
the
wicked
,
as
the
many
plagues
cast
vpon
Pharaoh
,
I
meane
the
lice
,
flies
,
grashoppers
,
Exod.
8.
and
9.
&
10.
chap.
and
the
like
,
euen
they
(
I
say
)
may
testifie
.
So
that
in
this
one
respect
,
in
that
neither
the
friends
of
the
wicked
shall
be
faithfull
to
them
,
when
God
will
otherwise
haue
it
;
and
namely
when
they
are
vnfaithfull
to
him
,
but
that
he
himselfe
and
his
creature
shall
be
armed
against
them
,
what
can
bee
said
lesse
then
this
,
euen
woe
be
vnto
them
.
But
infinite
are
the
other
plagues
that
hang
ouer
them
,
and
doe
oft
times
meete
with
,
and
take
hold
of
them
:
besides
that
they
are
euery
houre
in
danger
,
when
some
kind
of
fearefull
death
or
other
shall
sweepe
them
away
to
carrie
them
to
their
last
and
vttermost
ruine
.
So
that
,
as
I
note
some
of
the
wofull
iudgements
that
hang
ouer
them
,
or
be
already
vpon
them
;
so
if
there
were
many
more
particulars
set
downe
as
they
might
bee
,
with
the
intolerable
and
most
terrible
paines
of
the
damned
,
one
would
thinke
there
were
small
cause
,
why
any
should
flock
Note
.
to
their
company
,
or
long
and
desire
to
be
of
them
,
and
to
taste
of
their
dainties
.
And
yet
they
are
at
this
day
,
(
which
is
so
much
the
more
to
bee
bewailed
,
)
as
the
sand
of
the
sea
,
and
swarme
in
all
places
;
that
for
my
part
(
I
say
)
when
I
cannot
but
know
it
to
be
so
,
and
thinke
vpon
it
,
and
what
little
hope
there
is
to
reclaime
the
most
of
them
;
Oh
that
mine
eyes
were
a
fountaine
of
Ier.
9.
1.
teares
,
that
I
might
weepe
bitterly
for
the
woe
and
losse
of
so
many
people
.
If
it
seeme
strange
which
hath
been
said
of
the
multitudes
of
them
that
shall
perish
,
Rom.
9.
27.
Mat.
20.
16.
the
mouth
of
the
Lord
hath
spoken
it
.
Though
Israel
bee
as
the
sand
of
the
sea
,
yet
but
a
remnant
shall
be
saued
.
And
although
I
censure
not
men
by
the
mischances
as
they
are
called
,
that
befall
them
(
but
are
indeed
the
iust
iudgements
of
God
vpon
them
)
sithence
neither
all
wicked
men
are
thus
punished
,
nor
all
thus
handled
are
wicked
men
:
yet
seeing
this
is
the
lot
of
the
vngodly
,
and
the
portion
of
their
cup
which
their
wicked
life
hath
brought
vpon
them
,
let
none
of
them
ease
their
stomacks
by
charging
God
,
neither
wash
off
all
with
crying
out
of
their
hard
fortune
and
hap
,
as
they
count
it
;
their
onely
hope
(
if
any
be
)
is
to
beleeue
and
bewaile
it
.
Neither
let
the
godly
call
into
question
the
prouident
care
of
their
louing
father
,
because
they
see
that
oftentimes
these
casualties
and
calamities
betide
them
,
but
cleaue
more
firmely
to
the
promises
and
the
whole
truth
of
the
word
,
beleeuing
that
(
seeing
they
are
at
amity
and
peace
with
the
Lord
)
hee
can
make
all
creatures
instruments
of
their
good
;
and
not
onely
their
friends
faithfull
to
them
,
both
in
heauen
and
earth
;
yea
their
very
enemies
to
bee
at
one
with
them
,
and
more
trustie
to
them
,
then
they
are
one
to
another
.
And
if
God
thus
tender
their
whole
person
,
then
their
soules
be
pretious
in
his
eyes
,
and
their
bodies
(
no
man
doubteth
)
are
also
regarded
of
him
,
and
both
are
safe
vnder
his
protection
.
Mat.
4.
6.
But
now
to
speake
a
little
of
Iaels
faithfulnesse
,
though
a
like
point
to
this
An
Obiect
.
hath
been
handled
,
yet
her
action
in
alluring
Sisera
into
her
tent
(
with
promise
that
he
should
be
safe
there
,
and
bidding
him
not
feare
,
)
and
yet
murthering
him
afterward
so
cruelly
(
as
it
seemeth
)
this
(
I
say
)
beside
that
I
haue
said
of
it
,
is
thought
to
be
so
farre
from
the
trustinesse
which
should
bee
in
them
,
who
vndertake
the
safety
of
those
whom
they
receiue
into
their
houses
,
that
it
is
counted
rather
barbarous
cruelty
&
trechery
.
And
the
more
to
vrge
an
answere
hereunto
,
it
is
obiected
,
that
it
hath
alwaies
been
as
well
the
care
as
the
credit
of
such
as
take
strangers
into
their
custodie
,
to
see
them
safely
kept
in
their
houses
from
annoyance
and
danger
.
Iure
hospitij
,
as
we
say
,
that
Gen
19.
8.
is
,
by
the
right
due
to
them
by
those
that
receiue
them
.
The
example
of
Lot
is
alleaged
,
who
for
the
defence
of
those
strangers
that
turned
in
vnto
him
,
offered
much
inconuenience
to
himselfe
,
and
his
daughters
,
that
hee
might
free
the
strangers
whom
he
receiued
,
from
iniurie
.
The
like
is
said
of
the
care
Iudg.
19.
23.
of
that
old
man
(
mentioned
hereafter
in
this
booke
)
to
the
Leuite
and
his
concubine
,
whom
he
had
receiued
as
strangers
into
his
house
.
Hereupon
and
by
the
like
,
it
is
concluded
,
that
as
it
were
by
an
vniuersall
law
,
the
promises
that
are
made
to
strangers
for
their
safety
,
should
bee
inuiolably
kept
.
The
very
Barbarians
shewed
much
kindnes
in
a
like
case
,
as
wee
reade
in
the
Act.
28.
10.
booke
of
the
Acts
to
Paul
and
his
company
entertaining
them
kindly
,
yea
and
did
more
also
then
that
vnto
them
,
for
they
laded
them
with
necessaries
at
their
departing
.
To
all
that
hath
been
said
of
faithfulnesse
to
bee
shewed
to
such
as
it
is
Answ.
promised
to
,
as
Iael
did
:
I
answere
,
that
I
am
of
the
same
mind
,
that
it
ought
to
be
so
;
and
the
Scripture
doth
straitely
vrge
the
same
.
But
yet
wee
must
know
,
that
no
bands
of
familiarity
and
equity
are
so
neerely
ioyned
together
,
and
so
iust
,
but
that
if
God
for
causes
best
knowne
to
him
,
command
otherwise
,
they
are
to
bee
broken
.
And
so
it
may
seeme
to
bee
of
this
act
of
Iael
.
For
seeing
the
Lord
had
now
cursed
,
and
commanded
to
be
destroyed
,
these
Canaanites
,
and
Sisera
their
captaine
,
therefore
neither
shee
nor
any
other
might
heere
take
vpon
them
to
saue
or
spare
them
,
but
doe
to
them
as
God
directed
them
,
and
so
she
did
.
Thus
the
Leuites
followed
and
Exod.
32.
27.
obeyed
Moses
in
killing
their
friends
and
kindred
,
who
had
committed
idolatry
with
the
Calfe
which
they
had
made
,
and
pleased
God
highly
in
so
doing
.
In
this
respect
,
and
by
vertue
of
this
commandement
of
God
,
Abraham
went
about
to
kill
his
sonne
:
and
they
that
thinke
foolish
pitie
ought
to
be
shewed
contrary
to
the
word
of
God
,
let
them
remember
what
befell
the
King
of
Israel
,
who
when
hee
had
spared
Benhadad
the
King
of
Aram
,
1.
King
.
20.
42.
contrary
to
the
word
of
God
,
was
reproued
by
the
Prophet
at
the
commandement
of
God
,
in
these
words
;
Because
thou
hast
let
goe
out
of
thy
hands
a
man
whom
I
appointed
to
die
,
thy
life
shall
goe
for
his
life
.
And
therefore
to
returne
to
Iael
,
forasmuch
as
I
see
,
that
the
Lord
was
the
only
gouernour
of
this
worke
,
and
commended
her
for
it
,
in
the
next
chapter
,
by
Debora
,
yea
pronounced
her
blessed
,
when
the
action
of
killing
Sisera
is
spoken
of
;
therefore
I
conclude
,
that
she
being
certainly
perswaded
of
Gods
wil
in
that
which
she
did
,
and
commanded
of
God
so
to
doe
;
her
deceiuing
of
his
hope
,
was
no
more
since
in
her
,
then
Abrahams
attempt
to
kill
his
sonne
was
,
or
the
Leuites
sleying
of
their
kindred
for
their
idolatry
.
And
this
for
answering
the
question
.
The
doctrine
hath
been
taught
already
,
that
wee
haue
no
authority
to
The
vse
of
the
answere
.
follow
her
example
,
but
the
word
,
wherby
our
actions
must
be
guided
as
by
a
rule
,
and
by
no
example
without
it
.
Thus
wee
haue
seene
(
as
I
said
in
the
beginning
of
the
chapter
)
that
the
Lord
by
Barak
,
Debora
,
and
Iael
,
subdued
Sisera
with
his
huge
armie
.
It
followeth
:
Vers.
22.
And
behold
,
as
Barak
pursued
after
Sisera
,
Iael
came
out
to
meete
him
,
and
said
,
Come
,
and
I
will
shew
thee
the
man
whom
thou
seekest
,
and
when
he
came
into
her
tent
,
behold
Sisera
lay
dead
,
and
the
naile
in
his
temples
.
Vers.
23.
So
God
brought
downe
Iabin
the
King
of
Canaan
that
day
before
the
children
of
Israel
.
Vers.
24.
And
the
hand
of
the
children
of
Israel
prospered
,
and
preuailed
against
Iabin
the
King
of
Canaan
,
vntill
they
had
destroyed
Iabin
King
of
Canaan
.
NOw
it
is
shewed
,
how
Iael
came
out
to
meete
Barak
,
who
not
finding
The
sense
of
these
3.
verses
.
Sisera
among
those
who
were
slaine
,
followed
after
him
;
and
she
told
him
what
she
had
done
vnto
him
,
and
thus
she
preuented
Barak
,
lest
hee
should
wearie
himselfe
with
seeking
him
,
and
bee
grieued
when
he
found
him
not
,
and
hee
came
into
her
tent
,
and
found
it
so
.
And
by
Baraks
pursuing
him
,
it
appeareth
that
Sisera
was
not
deceiued
in
that
hee
feared
it
,
and
warned
Iael
to
preuent
it
.
Likewise
it
appeareth
here
,
that
the
Lord
deliuered
his
people
out
of
the
hands
of
Iabin
,
and
destroied
him
.
Here
let
vs
note
two
or
three
things
,
and
so
come
to
an
end
of
the
whole
chapter
.
And
first
,
though
Iael
must
imbrace
and
hold
peace
with
Iabin
,
yet
wee
see
her
heart
Doct.
went
not
with
him
,
neither
did
she
like
his
crueltie
and
oppression
of
Gods
people
,
but
sought
to
turne
it
away
,
and
she
reioyced
to
see
the
people
of
God
to
preuaile
,
and
to
helpe
them
all
that
she
could
,
as
Nehemiah
and
Ester
did
,
vsing
their
fauour
they
found
with
Kings
,
to
this
end
.
It
teacheth
,
that
the
godly
doe
giue
good
testimonie
how
they
dislike
it
,
when
the
wicked
Doct.
vers.
22.
23.
rule
,
and
haue
all
in
their
hands
:
as
Iael
did
here
,
by
her
worthie
helping
to
beate
downe
Iabins
and
Siseras
power
.
For
(
as
Salomon
saith
)
when
they
beare
rule
,
the
people
sigh
.
And
contrarily
,
what
ioy
they
haue
,
when
God
giues
them
godly
guides
,
and
makes
them
to
prosper
,
such
as
Moses
and
Iosua
Prou.
29.
2.
were
,
with
other
,
who
did
more
aduance
the
Lord
and
his
true
worship
,
as
it
became
them
,
then
they
did
themselues
.
And
so
it
is
in
meaner
estates
,
that
we
haue
great
cause
to
praise
God
,
when
he
feebleth
and
disgraceth
the
vngodly
,
and
prospereth
the
enterprises
of
his
seruants
,
in
any
place
of
superioritie
and
gouernment
,
and
so
in
meaner
conditions
.
And
let
all
such
as
are
vnder
them
,
glorifie
God
by
bringing
foorth
much
fruite
,
when
they
enioy
such
liberties
,
and
let
them
feruently
intreate
(
for
much
good
may
be
Iohn
15.
9.
done
in
such
times
)
the
Lord
when
it
is
otherwise
,
to
change
it
:
remembring
that
which
is
written
in
the
Psalme
:
Pray
for
the
peace
of
Ierusalem
,
they
Psal.
122.
62.
shall
prosper
that
loue
thee
,
I
will
procure
thy
peace
,
&c.
Further
we
may
learne
,
that
as
Barak
pursuing
Sisera
,
as
he
was
commanded
,
Doct.
2.
out
of
all
these
verses
.
obtained
a
great
blessing
of
God
;
so
shall
all
that
incline
their
hearts
to
follow
the
commandements
of
God
with
a
pure
heart
.
For
it
is
the
fruit
of
Gods
promise
,
and
he
is
not
pleased
,
if
wee
walking
wisely
and
diligently
in
Psal.
19.
11.
our
calling
,
doe
not
beleeue
the
same
.
For
through
vnbeleese
,
wee
depriue
God
of
his
honour
,
and
our selues
of
our
owne
due
,
which
hee
hath
freely
and
graciously
bequeathed
vs
.
But
contrarily
,
by
giuing
credit
to
God
,
and
walking
in
a
good
course
,
(
as
frailtie
will
permit
)
we
may
in
reuerence
,
and
yet
in
confidence
,
looke
surely
for
blessing
,
either
outward
with
other
,
or
at
the
least
,
the
inward
ioy
of
a
good
conscience
,
that
is
as
continuall
feasting
,
which
is
alwaies
a
companion
in
such
a
case
.
And
therefore
great
pitie
it
is
that
wee
should
through
our
owne
folly
,
at
any
time
,
depriue
our selues
of
such
a
benefit
.
And
especially
this
blessing
wee
may
enioy
by
faithfull
discharging
of
our
duties
,
that
as
Barak
here
heard
by
Iael
the
good
tidings
concerning
Sisera
that
she
had
slaine
him
;
euen
so
,
much
good
shall
wee
reape
by
the
members
of
the
Church
to
the
gladding
of
our
hearts
:
It
is
one
of
the
fruites
of
well
doing
,
which
followeth
it
,
as
the
shadow
doth
the
bodie
:
as
good
report
,
and
successe
in
things
,
and
incouragement
to
goe
forward
.
Whereas
if
our
waies
be
crooked
,
and
euill
in
the
sight
of
the
Lord
,
wee
may
looke
for
no
better
in
places
where
we
come
,
but
to
heare
of
that
which
will
sting
vs
,
as
the
coales
of
Iuniper
.
And
from
hence
are
many
of
the
cries
and
complaints
that
we
heare
:
for
mens
ill
doings
are
rung
about
their
eares
,
with
reproch
,
threatnings
of
them
,
and
such
like
,
as
doe
make
them
take
little
ioy
in
their
liues
.
So
on
the
contrarie
,
many
shall
bee
the
comforts
of
them
that
doe
well
.
And
as
Iael
here
did
not
a
little
glad
the
heart
of
Barak
,
by
telling
him
of
the
death
of
Sisera
the
chiefe
enemie
of
Gods
people
,
while
hee
pursued
after
him
;
so
it
is
the
part
and
dutie
of
all
Gods
people
to
bring
ioy
and
gladnesse
to
their
brethren
,
as
they
are
able
,
and
to
keepe
sorrow
and
griefe
from
them
by
all
meanes
,
as
occasion
shall
be
offered
.
And
this
should
be
one
speciall
fruite
of
the
communion
and
fellowship
of
Gods
seruants
here
on
earth
.
But
in
as
much
as
for
all
Barak
pursuing
of
Sisera
,
yet
he
slew
him
not
himselfe
,
but
Iael
.
Here
Barak
saw
the
Doct.
3.
word
of
God
liuely
verified
,
which
Debora
had
spoken
of
vnto
him
before
in
the
9.
verse
,
to
wit
,
that
the
honour
of
that
victorie
should
not
go
to
him
,
but
to
a
woman
,
as
we
see
it
did
to
Iael
.
And
euen
so
,
if
we
marke
,
we
shall
as
cleerely
see
the
same
,
when
we
haue
offended
against
the
Lord
,
that
one
or
other
chastisement
shall
meete
with
vs
,
and
seaze
vpon
vs
,
and
if
it
be
not
with
vs
after
we
haue
sinned
,
as
if
an
arrow
should
pearce
thorow
our
liuer
,
Prou.
7.
23.
for
the
sorrow
wee
conceiue
for
it
,
be
wee
well
assured
it
is
behinde
and
to
come
,
and
in
the
meane
while
,
or
one
time
or
other
,
wee
shall
carrie
some
marke
of
our
disobedience
,
as
Barak
did
here
,
for
that
was
the
word
of
the
Lord
that
it
should
be
so
,
as
Debora
said
,
I
will
goe
with
thee
,
but
the
honour
of
the
victorie
shall
not
be
thine
:
as
hath
been
noted
before
with
the
vse
thereof
.
Lastly
,
we
may
see
by
this
subduing
of
Sisera
,
and
destroying
his
mightiē
Doct.
vers.
24.
armie
,
how
easily
the
Lord
can
breake
the
forces
of
his
enemies
,
and
pull
downe
,
and
turne
away
their
wrath
and
rage
from
his
people
,
(
as
a
man
would
turne
the
riuers
of
waters
,
which
way
he
listeth
)
or
cut
off
their
persons
from
the
earth
;
and
if
it
were
not
so
,
what
good
man
could
liue
by
them
?
And
what
a
comfort
that
may
be
to
Gods
people
,
in
that
the
Lord
cuts
off
their
enemies
in
due
season
,
is
not
hard
to
conceiue
,
when
we
consider
what
a
scourge
and
plague
one
man
oft
times
is
to
another
,
being
inraged
and
incensed
,
euen
a
wolfe
,
nay
a
diuell
.
But
waight
a
little
,
and
behold
,
in
time
,
the
arrow
of
Gods
deliuerance
to
his
,
and
shame
and
confusion
vpon
his
impenitent
and
implacable
enemies
,
except
(
as
is
rather
to
bee
desired
)
he
change
their
hearts
.
But
of
this
more
largely
before
vers.
15.
Thus
much
for
this
chapter
:
I
will
end
this
Sermon
with
the
beginning
of
the
next
.
THE
FIFTH
CHAPTER
ON
THE
Booke
of
IVDGES
.
Vers.
1.
Then
sang
Debora
and
Barak
the
sonne
of
Abinoam
,
the
same
day
,
saying
;
Vers.
2.
Praise
ye
the
Lord
,
for
the
reuenging
of
Israel
,
and
for
the
people
that
offered
themselues
willingly
.
Vers.
3.
Heare
ye
Kings
,
hearken
ye
Princes
,
I
,
euen
I
,
will
sing
vnto
the
Lord
,
I
will
sing
praise
to
the
Lord
God
of
Israel
.
THe
summe
of
this
Chapter
is
a
praising
of
God
by
Debora
and
Barak
,
The
summe
and
parts
of
this
Chapter
.
after
the
victorie
.
The
parts
of
it
are
three
:
the
first
is
,
one
point
of
their
song
consisting
in
offering
praises
to
God
,
to
vers.
14.
The
second
laieth
out
the
goodnesse
of
God
to
Israel
sundrie
waies
in
this
battell
,
and
namely
three
:
first
,
she
bringeth
in
them
that
did
helpe
in
it
,
to
vers.
19.
by
occasion
whereof
,
mention
is
made
of
such
as
did
not
helpe
.
Secondly
,
she
sheweth
how
vnprosperously
it
fell
out
against
the
Canaanites
in
the
battell
,
to
vers.
23.
Thirdly
,
the
hinderers
of
the
victorie
from
Israel
,
are
cursed
,
and
Iael
that
did
helpe
to
get
it
them
,
is
pronounced
blessed
,
to
vers.
28.
The
third
part
of
the
chapter
sheweth
how
in
their
song
they
mocked
the
boasting
of
Siseras
friends
,
to
vers.
31.
and
so
as
an
addition
thereto
,
they
shut
vp
the
song
with
a
prayer
in
the
31.
verse
.
The
first
part
of
the
Chapter
.
NOw
to
leaue
the
two
last
parts
,
to
bee
considered
of
in
their
due
place
,
I
come
to
the
first
,
and
that
is
their
song
,
which
containeth
three
things
.
The
first
that
is
in
their
song
,
is
this
;
that
they
exhort
the
Israelites
to
praise
God
with
them
for
those
that
offered
themselues
willingly
to
the
battell
,
in
the
two
first
verses
;
and
the
Kings
and
gouernours
,
that
were
strangers
,
to
heare
what
they
said
,
and
that
is
in
the
third
verse
.
In
the
second
part
,
and
next
verses
following
,
they
set
downe
the
Lords
mercies
long
before
powred
out
on
their
fathers
,
and
now
lately
to
them
in
the
deliuerance
of
his
people
,
to
the
eighth
verse
,
and
exhort
them
to
praise
God
who
inioyed
the
commodities
that
came
by
the
victory
,
to
the
twelfth
verse
.
The
third
thing
is
,
that
Debora
stirreth
vp
her selfe
againe
to
sing
praise
to
God
,
and
Barak
to
the
triumph
,
vers.
12.
13.
Now
to
begin
with
the
first
and
second
verses
,
wherein
they
exhort
Israel
Doct.
vers.
1.
to
praise
God
with
them
,
before
they
begin
the
song
:
for
they
enioyed
the
benefit
of
deliuerance
,
as
well
as
they
that
got
the
victorie
:
It
teacheth
,
that
all
such
as
receiue
Gods
benefits
,
doe
owe
this
dutie
of
praise
to
him
,
and
that
the
heart
and
the
tongue
,
if
it
may
be
,
ought
to
goe
together
in
that
action
.
The
Lord
looketh
for
it
,
and
the
Church
hath
alwaies
practised
it
,
Luke
17.
17.
though
not
in
a
like
manner
.
As
Moses
and
Miriam
did
full
solemnely
at
the
Exod.
15.
1.
drowning
of
Pharaoh
and
his
charets
:
so
the
women
for
the
many
victories
that
God
granted
to
Israel
,
came
foorth
singing
in
this
manner
:
Saul
hath
killed
his
thousand
,
and
Dauid
his
tenne
thousand
.
Likewise
Ezechias
after
his
1.
Sam.
18.
6.
recouerie
,
with
Anna
the
mother
of
Samuel
,
and
many
other
.
And
it
was
Isai.
38.
9.
&c.
the
vse
and
practise
of
Gods
seruants
to
penne
their
songs
,
and
often
to
repeate
them
,
to
quicken
the
memoriall
of
Gods
benefits
and
his
kindnes
,
in
their
owne
and
the
hearts
of
other
,
and
to
knit
themselues
more
neerely
to
him
by
this
part
of
his
seruice
performed
in
Christ
Iesus
,
according
to
his
will
.
Agreeable
to
this
is
the
exhortation
of
the
Apostle
,
In
all
things
be
thankfull
:
1.
Thess.
5.
18.
for
as
Gods
mercies
are
renued
euery
morning
,
so
good
reason
,
that
our
Lamen.
3.
23.
thankes
should
be
also
.
And
as
it
is
acceptable
to
God
,
so
it
is
no
small
benefit
that
redoundeth
thereby
to
our selues
,
for
it
drieth
vp
the
bitternes
that
is
readie
to
rise
vp
in
vs
by
occasion
of
Gods
afflicting
vs
,
and
crucifieth
and
scattereth
such
like
poysons
as
lie
lurking
in
our
hearts
;
thankfulnesse
,
I
say
,
Note
.
chaseth
them
away
,
and
suffereth
them
to
haue
no
place
there
.
Indeede
it
is
proper
to
Gods
people
to
offer
to
him
this
dutie
,
euen
as
it
is
said
,
in
Sion
is
God
praised
,
the
hypocrites
(
as
the
Pharisie
,
who
glosingly
vttered
these
Psal
65.
1.
Luke
18.
11.
words
,
Lord
I
thanke
thee
,
that
I
am
not
as
other
men
)
they
cannot
praise
him
,
but
the
consent
of
mindes
and
hearts
sanctified
,
as
the
sweete
harmonie
in
Note
.
musicke
,
this
onely
can
doe
it
,
and
teach
others
the
skill
to
doe
it
also
.
As
therefore
the
thankes
of
most
men
(
wanting
the
feeling
of
Gods
loue
and
blessings
)
is
meere
dissimulation
and
taking
Gods
name
in
vaine
:
so
it
is
much
to
be
lamented
,
that
the
better
sort
(
whom
it
would
become
so
well
)
stirre
themselues
vp
so
little
and
slowly
hereto
.
For
thanksgiuing
,
as
confession
and
supplication
,
should
be
seasoned
and
accompanied
with
feruencie
,
as
a
companion
:
which
amplifieth
and
(
as
Debora
here
did
)
makes
songs
of
the
blessings
which
others
passe
ouer
in
silence
:
besides
the
affection
it selfe
,
which
is
inlarged
in
a
more
then
common
manner
,
especially
being
quickned
(
as
she
here
was
)
by
some
new
or
rare
testimonie
of
Gods
loue
,
either
bodily
or
spirituall
mercies
,
or
deliuerances
from
euill
of
both
sorts
.
But
here
we
may
say
,
Plenty
makes
vs
barren
:
for
though
we
haue
so
much
cause
of
thankes
,
that
we
can
looke
on
no
side
,
but
wee
may
see
many
:
in
so
much
as
we
be
bound
to
shew
it
in
things
,
yet
most
men
know
neither
how
to
begin
,
nor
to
make
an
end
.
The
daily
benefit
of
health
,
recouerie
out
of
diseases
,
protection
from
dangerous
casualties
,
peace
of
land
,
and
peace
in
familie
,
posteritie
,
thriuing
in
the
world
,
credit
,
our
haruests
and
commodities
,
nay
our
Sabbath
and
Communion
,
in
the
Gospell
and
the
fruites
of
it
;
who
(
may
it
be
thought
)
makes
his
daily
song
of
these
,
adding
hereto
personall
benefits
,
which
euery
one
receiueth
in
his
owne
person
.
Many
mens
prayers
consist
of
suite
and
request
making
to
God
,
without
any
thankes
either
adioyned
or
following
,
as
in
the
nine
lepers
is
to
be
seene
;
others
giue
thankes
in
words
,
but
they
want
wings
to
lift
them
vp
to
heauen
,
I
meane
,
faith
,
feruencie
and
loue
.
And
the
best
thinke
it
enough
to
mumble
a
little
inward
thankes
,
and
that
sometimes
,
for
some
blessings
:
but
who
is
the
man
of
many
,
that
makes
his
thankes
breake
out
into
songs
?
Songs
are
more
then
common
praises
.
Christians
should
haue
two
bookes
,
in
the
one
to
record
their
faults
and
falles
;
in
the
other
to
register
Gods
benefits
:
both
should
serue
to
set
them
a
worke
in
confession
and
thankes
.
For
thankes
neuer
goe
alone
without
other
graces
:
A
thankfull
heart
is
patient
also
,
humble
,
faithfull
,
Note
.
conscionable
,
dutifull
:
by
thanksgiuing
we
quicken
vp
our
faith
,
zeale
,
feare
of
God
,
and
renue
our
couenants
daily
:
for
how
can
wee
dishonour
him
,
when
we
professe
our selues
to
be
infinitly
beholding
to
?
This
,
besides
that
it
iustleth
out
iangling
,
contention
,
and
ill
spending
the
time
;
so
it
drieth
vp
the
froth
of
our
euill
hearts
,
fretting
,
discontentment
,
impatience
,
hardnesse
of
heart
,
and
all
of
the
same
kinde
,
as
I
haue
said
.
In
a
word
,
he
that
praiseth
God
aright
,
worships
him
aright
,
as
we
see
in
the
Psalme
:
and
so
to
Psal.
50.
23.
say
much
in
one
word
,
he
that
is
thankfull
is
a
good
Christian
.
Oh
then
let
vs
looke
better
to
this
,
and
make
amends
for
our
arrearages
herein
.
For
hee
that
lookes
wee
should
bee
thankfull
for
affliction
,
as
that
holy
man
Iob
was
,
much
more
(
a
man
would
thinke
)
lookes
that
it
should
be
so
for
blessings
,
which
most
iustly
by
many
degrees
do
more
chalenge
it
.
Let
euery
one
that
of
the
Israel
of
God
say
,
The
mercies
of
the
Lord
continue
for
euer
.
Let
it
not
seeme
tedious
to
recount
old
mercies
,
both
the
greatest
of
redemption
,
and
the
lesser
of
preseruation
:
yea
helpe
we
our selues
forward
mutually
,
as
Barak
and
Debora
here
did
sing
in
consort
.
Doubtlesse
an
vnthankfull
life
,
is
Note
.
a
sottish
,
hellish
life
,
ouergrowne
with
all
that
naught
is
,
and
therefore
lothsome
to
a
Christian
.
He
that
saith
,
I
would
I
could
doe
euery
duty
as
well
as
this
of
thankes
,
is
a
foole
,
not
knowing
what
he
saith
,
he
prates
like
a
Parrot
.
Thankfulnesse
is
not
without
godlinesse
.
But
I
cannot
well
proceed
further
as
this
time
.
THE
THIRTIETH
SERMON
ON
THE
FIFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
WE
haue
heard
largely
of
thankesgiuing
in
the
former
sermon
with
the
causes
,
manner
and
necessity
thereof
;
Doct.
2.
in
vers.
1.
now
beside
the
action
of
thankesgiuing
,
which
I
haue
spoken
of
,
the
circumstance
of
time
is
also
to
bee
marked
;
that
is
to
say
,
that
they
did
it
the
same
day
:
for
so
it
is
set
downe
in
the
holy
story
:
then
sang
Debora
and
Barak
the
same
day
.
This
teacheth
vs
not
to
make
delay
in
any
good
thing
,
but
vse
the
opportunity
in
due
season
,
and
so
for
this
duty
of
giuing
thankes
.
And
while
the
occasion
offered
of
so
doing
is
fresh
and
in
remembrance
,
the
mind
feedeth
the
affection
with
more
plentifull
matter
,
that
it
may
be
stirred
vp
more
feruently
to
performe
that
dutie
:
whereas
in
time
things
grow
stale
and
are
forgotten
;
yea
and
that
quickly
:
so
that
wee
had
need
to
take
the
vantage
against
our
bad
memories
,
and
blockish
hearts
,
by
such
meanes
.
And
although
ordinarily
we
should
performe
this
dutie
,
three
times
a
day
in
solemne
manner
;
namely
in
the
morning
,
euening
,
and
at
noone
tide
,
yet
otherwise
beside
that
,
as
Psal
55
17.
God
shall
giue
vs
occasion
by
more
then
common
benefits
and
deliuerances
,
we
should
prouoke
our selues
hereunto
;
and
namely
,
as
Saint
Iames
saith
,
Note
.
when
one
is
merrie
or
disposed
to
ioy
let
him
not
suffer
that
affection
to
vanish
,
but
expresse
and
vtter
it
to
God
in
singing
praises
.
And
so
afterward
we
ought
to
continue
the
memory
of
his
infinite
mercies
throughout
our
whole
life
,
and
to
this
end
write
them
,
(
we
that
can
)
that
whereas
they
grow
to
a
multitude
in
time
,
and
all
cannot
alwaies
be
remembred
,
as
were
to
bee
wished
in
some
sort
;
yet
at
least
wise
,
when
wee
reade
them
ouer
,
wee
may
readily
renue
(
as
we
shall
see
cause
)
our
thankes
to
God
for
them
.
But
great
is
mens
blockishnesse
,
as
I
haue
said
,
and
endlesse
wandring
by
swarmes
of
cogitations
after
other
things
,
which
hinder
this
,
wherby
they
see
not
cause
hereof
;
and
when
they
doe
,
yet
their
slothfulnesse
is
such
,
that
they
delay
and
deferre
to
pay
this
due
to
God
,
till
their
appetite
be
gone
,
and
afterward
lets
and
hinderances
comming
in
the
way
breake
it
off
,
so
that
they
cannot
performe
it
.
And
this
be
said
of
thankes
.
In
the
second
verse
shee
shewes
why
God
should
bee
praised
:
one
cause
Vers.
2.
was
,
for
that
he
had
been
auenged
of
his
enemies
in
the
behalfe
of
the
people
,
and
for
their
sakes
:
for
though
hee
had
long
vsed
them
as
executioners
of
wrath
against
his
disobedient
people
,
yet
now
their
sinne
was
come
to
the
top
,
and
his
peoples
sin
was
repented
of
;
therfore
their
turne
was
come
about
now
to
be
brought
to
punishment
.
Another
cause
of
their
thankes
for
the
people
Zebulun
and
Naphtali
,
who
had
willingly
offered
themselues
to
follow
Barak
against
Sisera
,
although
hee
had
no
authority
ouer
them
before
.
Both
these
are
expressed
in
this
verse
,
in
these
words
;
Praise
ye
the
Lord
,
for
auenging
of
Israel
,
and
for
the
people
that
offered
themselues
willingly
.
Heereby
wee
learne
,
first
,
that
God
is
the
reuenger
of
the
Doct
vers
2.
iniuries
and
wrongs
of
his
people
,
euen
as
hee
himselfe
saith
;
Vengeance
is
Rom.
12.
19.
mine
,
and
I
will
repay
saith
the
Lord
:
yea
,
hee
will
doe
it
in
his
due
time
,
and
that
Luk.
18.
7.
right
soone
:
for
so
he
saith
,
and
we
had
need
to
marke
it
.
If
,
saith
he
,
the
vnrighteous
Iudge
will
doe
right
to
the
poore
widow
,
lest
shee
troubling
him
with
oft
suing
vnto
him
,
should
at
last
weary
him
:
shall
not
God
auenge
his
elect
which
cry
day
and
night
vnto
him
,
yea
though
it
bee
long
?
I
tell
you
2.
Thes.
1.
6.
hee
will
auenge
them
quickly
,
and
recompence
tribulation
to
them
that
trouble
his
,
as
the
Apostle
speaketh
.
Waite
we
therefore
,
hee
hath
not
forgotten
himselfe
;
but
as
the
Wise
man
saith
,
If
thou
seest
the
oppression
of
the
Eccles.
5.
7.
poore
,
there
is
a
greater
then
the
oppressor
.
But
though
there
might
much
more
be
said
of
this
point
to
the
like
purpose
,
yet
who
beleeueth
these
things
?
according
to
the
words
of
our
Sauiour
,
When
the
sonne
of
man
commeth
,
shall
Luk.
18.
8.
he
finde
faith
on
the
earth
?
teaching
vs
,
how
hardly
men
should
beleeue
,
though
hee
gaue
therein
a
fearefull
watchword
thereof
,
to
all
that
should
come
after
,
which
should
make
vs
the
better
to
looke
to
it
:
so
this
complaint
may
as
iustly
bee
made
still
at
this
day
,
that
wee
are
dull
and
slow
of
heart
to
beleeue
this
and
such
other
truths
as
were
vttered
to
vs
by
the
Prophets
and
Luk.
24.
25.
Apostles
.
But
that
is
our
woe
and
misery
;
for
why
should
wee
not
rest
quietly
,
while
the
Lord
takes
part
with
vs
that
are
his
children
,
and
giues
vs
so
faire
and
strong
encouragement
?
But
let
vs
passe
to
the
next
point
in
this
verse
.
The
other
thing
in
Doct.
2.
in
vers.
2.
this
verse
is
this
,
that
the
people
should
praise
God
for
those
that
offered
themselues
readily
and
willingly
to
pursue
Gods
enemies
,
which
teacheth
,
that
such
as
doe
the
worke
of
God
,
should
goe
about
it
willingly
and
cherefully
.
For
as
he
loueth
a
chearefull
giuer
,
so
he
doth
a
cheerefull
doer
2.
Cor.
9.
7.
of
that
which
he
commands
:
and
contrarily
,
Cursed
is
he
that
doth
the
Lords
businesse
negligently
.
It
is
therefore
highly
to
bee
reioyced
in
,
and
God
much
Ier.
49.
2.
to
be
praised
for
it
,
where
men
are
forward
in
Gods
matters
,
and
where
the
waightier
and
more
excellent
they
bee
,
the
more
courage
and
delight
men
Note
.
haue
in
the
taking
of
them
in
hand
.
Among
the
which
I
reckon
the
preaching
of
the
Gospell
and
the
profession
of
it
,
with
the
duties
of
our
particular
callings
,
and
such
like
,
wherin
to
be
forward
&
cheerful
,
as
people
be
in
hay
and
haruest
,
&
in
going
to
markets
and
faires
;
it
honoureth
God
highly
,
and
all
such
as
behold
it
,
ought
to
praise
God
heartily
for
giuing
such
gifts
to
men
,
as
are
rarely
to
be
seene
among
them
:
for
they
that
doe
so
,
shew
plainly
that
they
looke
for
a
reward
from
God
,
when
they
can
goe
roundly
and
readily
about
businesse
,
which
other
men
so
aukely
goe
about
.
For
the
most
part
men
be
too
forward
and
ready
to
leaud
company
keeping
,
and
to
the
sins
of
the
time
,
and
other
workes
of
the
flesh
;
but
when
they
should
obey
the
Lord
,
or
bee
set
about
any
good
worke
,
especially
,
whereof
no
profit
is
like
to
redound
to
them
,
they
goe
most
aukely
and
vntowardly
about
it
;
euen
as
the
euill
debter
,
who
is
to
do
worke
to
his
creditour
to
pay
him
.
And
therefore
fearefull
and
grieuous
is
the
sinne
of
those
loose
liuers
,
who
if
any
bee
forwarder
and
zealouser
in
Gods
matters
then
other
,
in
duty
doing
to
him
ward
,
them
they
mocke
and
discourage
,
who
yet
sinne
grieuously
,
in
that
they
be
not
companions
with
them
.
But
of
this
the
lesse
,
because
I
haue
spoken
of
it
in
the
former
chapter
.
Thus
much
of
this
verse
.
Now
in
the
next
,
in
calling
Princes
and
great
persons
to
harken
,
as
they
Vers.
3.
doe
in
this
verse
;
it
is
to
teach
them
to
know
from
whence
their
victories
and
all
greatnes
come
,
and
to
ascribe
them
to
the
Lord
,
according
to
Christs
words
in
the
prayer
,
[
thine
(
O
father
)
is
kingdome
,
power
,
and
glory
for
euer
:
]
as
for
them
,
there
is
not
the
least
iot
of
the
praise
thereof
due
to
them
,
God
honours
them
,
in
that
he
will
make
them
his
instruments
therein
,
and
furnish
them
with
any
gifts
to
that
purpose
,
I
meane
,
to
doe
him
seruice
.
And
yet
as
though
they
were
of
absolute
power
of
themselues
,
forgetting
the
Lord
that
aduanced
them
,
they
ascribe
their
great
acts
and
victories
to
themselues
:
as
Senacherib
against
Hezechia
,
and
Benhadad
against
Ahab
;
yea
2.
King
.
19.
36.
1.
King
20.
3.
and
this
they
did
both
of
them
,
before
they
had
got
the
victory
,
and
did
not
tarrie
till
they
had
conquered
their
enemies
,
and
then
crow
ouer
them
,
(
which
yet
had
been
their
great
sinne
)
and
prided
themselues
in
that
they
had
done
,
as
Nabuchadnezzar
in
his
Babell
;
and
therefore
they
were
put
to
shame
,
both
of
them
most
worthily
,
being
themselues
brought
vnder
in
a
manner
fit
for
such
braggers
,
as
would
thrust
the
Lord
out
from
helping
them
;
nay
rather
they
challenged
euen
him
,
and
opposed
themselues
against
him
,
as
is
to
be
seene
in
the
story
of
both
.
And
therefore
in
one
battell
Benhadad
lost
an
hundred
and
seuen
and
twentie
thousand
men
,
so
that
hee
and
his
,
euen
a
few
that
were
left
with
him
,
were
constrained
to
flie
;
and
in
the
other
battell
,
wherein
very
many
of
his
men
were
slaine
,
hee
was
brought
to
greater
shame
and
abacement
,
as
his
last
refuge
;
to
wit
,
his
seruants
to
goe
to
the
King
of
Israel
with
ropes
about
their
necks
,
to
entreate
for
their
liues
.
And
as
for
Senacherib
,
the
Angell
of
the
Lord
flue
an
hundred
foure
2.
King
.
19.
35.
score
and
fiue
thousand
of
them
in
one
night
:
and
such
successe
,
at
least
in
the
end
haue
all
such
,
as
are
like
to
them
.
Hence
it
is
that
the
Scripture
(
for
the
further
bewraying
the
pride
and
vanity
of
such
)
vseth
these
phrases
;
The
Lord
smote
Beniamin
before
Israel
.
The
Lord
fought
for
Israel
.
And
againe
,
stand
still
and
behold
the
saluation
of
the
Lord
,
&c.
And
among
other
Exod.
14.
13.
names
the
Lord
is
called
,
strong
in
battell
,
and
the
Lord
of
hosts
.
And
surely
if
a
sparrow
fall
not
to
the
ground
without
his
wil
,
neither
is
the
lot
without
his
disposition
;
much
more
doe
the
euents
and
hazards
of
warre
depend
vpon
his
prouidence
,
being
oft
times
matters
of
as
great
weight
,
as
the
alteration
of
kingdomes
and
estates
come
to
.
Now
if
Princes
must
know
their
victories
and
honour
are
giuen
them
of
God
;
then
much
more
we
inferiours
ought
to
learne
it
well
,
that
we
are
beggers
,
and
haue
nothing
;
nay
wee
are
worse
then
nought
,
rather
then
that
wee
haue
ought
to
glory
of
,
as
it
would
soone
appeare
,
if
we
could
be
brought
to
consider
aright
of
it
,
euen
what
infection
is
in
vs
to
taint
and
poyson
all
our
actions
;
or
if
the
Lord
should
but
thrust
at
vs
for
our
euill
deeds
,
but
euen
(
as
it
were
)
with
his
little
finger
.
Besides
,
in
this
verse
Debora
declareth
that
shee
will
,
yea
(
repeating
her
Doct.
2.
words
)
that
she
will
praise
the
Lord
;
whereby
it
appeareth
shee
called
Barak
to
it
her selfe
,
and
sheweth
,
that
shee
was
so
liuely
quickened
and
stirred
vp
with
the
feeling
of
Gods
goodnesse
declared
vnto
them
,
that
she
would
doe
that
dutie
,
if
no
other
did
.
For
as
the
whole
Church
of
God
fared
the
better
for
this
victory
;
so
she
acknowledged
her selfe
a
part
,
to
haue
receiued
great
benefit
thereby
also
;
and
therefore
as
she
was
formost
in
the
onset
,
so
is
shee
first
in
thankesgiuing
,
and
put
not
off
the
duty
to
the
rest
of
the
people
,
but
rather
goes
before
other
therein
.
And
indued
so
God
worketh
in
his
oft
times
,
that
his
seruants
are
so
rauished
with
thinking
vpon
his
louing
kindnesse
,
Note
.
that
they
cannot
bee
satisfied
with
prayer
and
praise
giuing
to
God
in
publike
among
other
,
but
they
must
doe
it
also
by
themselues
alone
,
as
Dauid
saith
;
I
will
praise
God
in
the
congregation
,
and
I
wil
praise
him
in
secret
:
and
they
are
so
bent
vnto
it
,
that
if
other
should
not
,
yet
they
themselues
,
&
as
many
as
they
can
prouoke
,
will
do
it
,
as
the
noble
man
Ioshua
said
;
If
al
run
Iosh.
24.
15.
to
idolatry
,
I
and
mine
will
serue
the
Lord
.
And
if
we
consider
it
well
,
how
few
weigh
Gods
goodnesse
in
publike
blessings
,
(
as
in
the
late
discouerie
of
the
treason
)
although
many
praise
God
openly
for
fashion
,
and
in
ceremony
,
we
shall
find
it
no
more
then
needeth
,
to
practise
this
duty
alone
by
our selues
apart
,
as
we
reade
of
the
tribes
oft
times
,
as
well
as
among
others
;
else
would
not
our
Sauiour
haue
willed
vs
to
goe
alone
,
euery
one
by
himselfe
into
his
chamber
to
pray
,
as
Isaac
also
did
in
the
fields
,
how
little
soeuer
many
Mat
66.
Gen.
24.
63.
be
acquainted
therewith
;
and
therefore
finde
the
lesse
benefit
by
the
prayers
and
thankesgiuing
,
which
they
make
with
others
(
they
being
in
great
likelihood
made
but
in
hypocrisie
)
or
which
others
make
for
them
.
Euery
mans
owne
soule
best
knowes
what
cause
hee
hath
of
thankes
,
better
then
others
,
and
accordingly
let
him
professe
it
,
though
there
bee
not
many
which
will
be
brought
to
it
.
And
of
Deboras
first
words
in
the
song
wherein
shee
stirred
vp
the
Israelites
to
praise
God
,
and
the
reasons
why
,
thus
much
be
said
.
Vers.
4.
Lord
,
when
thou
wentest
out
of
Seir
,
when
thou
departed
out
of
the
field
of
Edom
,
the
earth
trembled
,
and
the
heauens
rained
,
the
clouds
also
dropped
water
.
5.
The
mountaines
melted
before
the
Lord
,
as
did
that
Sinai
before
the
Lord
God
of
Israel
.
6.
In
the
daies
of
Shamgar
the
son
of
Anath
,
in
the
daies
of
Iael
,
the
high
waies
were
vnoccupied
,
and
the
trauellers
walked
through
by
waies
.
7
The
townes
were
not
inhabited
:
they
decayed
,
I
say
,
in
Israel
,
till
I
Debora
came
vp
,
who
rose
vp
a
mother
in
Israel
.
IN
the
first
of
these
two
verses
,
which
also
containe
the
beginning
of
their
The
summe
of
these
verses
,
and
more
particularly
the
fourth
and
fifth
verses
.
song
,
Debora
setteth
downe
the
Lords
great
mercy
in
one
example
to
her
forefathers
the
people
of
Israel
,
which
had
been
shewed
long
before
:
in
the
latter
two
,
shee
maketh
mention
of
his
goodnesse
toward
them
at
that
very
time
present
.
In
the
great
deliuerance
mentioned
in
the
former
chapter
,
but
more
particularly
to
speake
of
both
,
and
to
begin
with
the
first
in
the
fourth
and
fifth
verses
,
we
are
to
know
,
that
this
story
mentioned
by
her
,
containeth
the
acts
that
were
done
by
the
Lord
,
after
he
brought
the
people
of
Israel
beyond
mount
Seir
,
when
Israel
(
38.
yeeres
after
their
going
out
of
Egypt
into
the
desert
)
were
come
neare
to
the
land
of
Canaan
:
namely
,
how
wonderfully
the
Lord
tooke
part
with
his
people
there
,
and
ioyned
himselfe
vnto
them
against
their
enemies
.
For
he
going
with
them
in
a
pillar
of
fire
and
a
cloud
,
did
terrifie
their
enemies
the
Ammorites
in
such
wise
,
that
though
the
Israelites
were
vnexperienced
in
warre
,
and
strangers
there
,
and
were
weake
and
vnfit
also
for
such
worke
,
yet
their
enemies
could
not
resist
them
:
and
not
onely
so
,
but
she
saith
,
that
the
Lord
cast
such
a
feare
vpon
them
,
as
if
the
earth
had
trembled
,
and
great
stormes
and
tempests
had
been
cast
downe
from
the
clouds
,
and
as
if
the
mountaines
had
melted
,
and
been
shaken
.
By
these
allegoricall
speeches
she
describeth
the
feare
that
was
smitten
into
the
Amorites
at
Israels
comming
neare
them
,
when
the
Lord
brought
them
out
of
Egypt
.
And
further
shee
addeth
to
the
same
end
,
that
euen
as
mount
Sinai
(
for
so
it
must
bee
vnderstood
,
though
the
word
(
like
as
)
bee
not
expressed
)
at
the
Lords
comming
downe
vpon
it
,
was
shaken
and
moued
;
so
did
the
nations
at
the
comming
of
Israel
feare
,
and
were
terrified
.
And
in
laying
out
Gods
kindnesse
thus
towards
her
fathers
long
before
shewed
to
them
,
as
commonly
this
is
reckoned
to
be
one
,
that
he
brought
them
out
of
Aegypt
thorow
the
fearefull
wildernesse
to
Canaan
,
in
many
other
Iosh.
24.
2
&c.
Iudg.
2.
1.
places
of
the
Scripture
:
her
meaning
is
,
to
declare
that
hee
shewed
not
this
fauour
now
of
late
onely
to
them
who
liued
at
that
time
,
but
of
old
and
long
agoe
also
to
his
people
in
former
ages
,
as
they
stood
in
need
of
his
aide
Doct.
vers.
4.
&
5.
diuersly
,
and
that
for
their
sakes
also
.
And
if
wee
obserue
the
Scriptures
,
(
which
are
a
glasse
of
Gods
administration
and
gouerning
of
his
Church
)
we
shall
see
that
there
is
little
mention
made
of
other
nations
of
the
earth
,
or
their
affaires
,
but
the
bent
of
them
is
wholly
(
as
it
were
with
a
streight
line
)
directed
to
the
Churches
vse
and
benefit
,
as
either
to
punish
or
blesse
them
for
his
people
sake
.
To
this
his
Church
all
his
workes
of
loue
,
mercie
,
iustice
,
wisedome
,
prouidence
,
are
referred
:
for
though
God
be
the
Sauiour
of
all
,
yet
especially
of
the
faithfull
in
his
Church
.
From
whence
wee
are
to
learne
,
that
God
hath
in
all
ages
bin
bountifull
and
gracious
to
his
Church
,
as
well
as
now
;
euen
to
our
forefathers
in
their
daies
,
and
so
from
age
to
age
as
it
is
written
,
his
mercie
endureth
for
euer
.
For
it
hath
been
deare
to
him
,
as
the
spouse
or
bride
to
the
Bridegrome
.
And
his
loue
hath
been
more
hot
then
fire
that
cannot
be
quenched
with
much
water
.
And
to
this
end
,
hee
hath
been
so
affected
to
it
,
that
it
might
know
that
he
loueth
it
:
as
hee
saith
in
Exodus
:
If
ye
will
diligently
attend
to
my
voice
,
and
keepe
my
couenant
,
ye
shall
be
my
chiefe
treasure
in
all
the
earth
,
though
all
the
earth
be
mine
.
A
doctrine
most
Exod.
19.
5.
needfull
to
be
made
vse
of
among
vs
,
seeing
his
people
be
as
deare
to
him
now
,
as
in
any
age
past
,
and
he
did
neuer
so
cleerely
testifie
his
loue
to
his
Church
in
any
generation
heretofore
since
Christ
,
or
before
,
as
hee
hath
done
to
this
.
And
if
it
were
beleeued
,
and
wee
throughly
perswaded
of
it
,
there
were
nothing
like
to
draw
vs
more
neerely
to
Christ
,
nor
to
set
our
hearts
and
delight
vpon
him
,
then
the
oft
and
due
meditation
and
thinking
on
it
:
whether
we
speake
of
those
who
are
in
Christ
alreadie
,
or
of
such
as
lie
yet
in
vnbeliefe
,
to
draw
and
perswade
them
.
For
these
should
be
better
incouraged
by
many
degrees
more
then
they
be
now
,
to
labour
to
taste
how
good
the
Lord
is
:
and
they
who
haue
alreadie
begun
,
should
breake
through
all
lets
and
difficulties
(
which
doe
much
hold
them
backe
)
farre
more
easily
then
now
they
doe
,
to
be
vnited
more
neerely
vnto
him
their
head
.
Whereas
it
may
be
spoken
with
griefe
,
that
in
stead
hereof
,
many
professing
well
,
euen
where
Gods
loue
is
made
knowne
,
doe
cleaue
to
the
pleasures
of
sin
,
profits
and
preferments
,
howsoeuer
come
by
,
rather
then
to
striue
to
enter
in
at
the
streight
gate
:
and
the
best
are
too
backward
,
considering
that
if
we
haue
any
treasure
in
heauen
,
our
hearts
must
needs
be
there
also
set
on
heauenly
things
:
but
they
who
mind
earthly
things
aboue
other
,
which
should
be
all
in
all
with
them
,
and
doe
as
seldome
thinke
rightly
of
either
of
both
,
and
yet
would
be
thought
to
doe
otherwise
,
are
no
beautie
but
a
blemish
to
the
Christian
life
.
Oh
how
lamentable
is
it
then
,
that
so
many
still
remaine
!
(
as
the
old
world
out
of
the
Arke
,
and
the
latter
world
out
of
the
Common-wealth
of
Israel
)
so
these
euen
as
aliants
from
the
Church
.
For
though
all
crie
,
The
Church
,
The
Church
,
because
they
heare
there
is
no
mercie
,
blessing
,
or
saluation
out
of
the
Church
;
yet
as
if
Baptisme
were
sufficient
,
they
seeke
not
the
priuiledges
of
the
Church
;
effectuall
calling
,
faith
,
charitie
and
sanctification
,
and
the
fruites
thereof
;
and
therefore
they
are
still
little
better
then
the
scumme
and
ofscouring
of
the
common
band
of
the
wicked
;
who
hauing
no
title
,
no
promise
,
no
God
,
no
hope
,
but
are
out
of
Gods
precinct
and
gouernment
:
and
therefore
wee
may
say
of
these
,
The
Church
is
wanting
in
the
Church
.
All
Gods
mercie
,
and
whatsoeuer
is
excellent
in
him
,
are
out
of
their
reach
;
no
such
priuiledges
appertaine
vnto
them
,
because
they
are
not
separated
from
the
wicked
,
whom
the
soule
of
the
Lord
abhorreth
.
Againe
,
in
that
God
made
the
enemies
afraid
of
his
Doct.
2.
people
at
their
comming
thither
,
it
was
his
great
loue
toward
them
to
honour
them
so
highly
among
those
who
contemned
and
hated
them
:
and
if
hee
had
not
so
fauoured
and
taken
part
with
them
,
they
had
been
vtterly
discouraged
,
and
ouerwhelmed
by
them
.
And
he
would
teach
vs
thereby
,
that
though
his
children
be
basely
esteemed
,
and
contemptible
among
the
prophane
worldlings
,
who
are
busily
set
to
follow
their
pleasures
and
profits
,
scorning
religion
as
too
base
for
them
,
yet
he
makes
them
oft
afraid
of
them
,
when
it
pleaseth
him
,
and
their
consciences
doe
accuse
them
,
that
seeing
their
own
waies
are
euill
,
and
that
the
others
good
,
&
do
please
him
,
that
they
shall
come
to
iudgement
,
when
the
other
shall
lift
vp
their
heads
and
reioyce
.
I
herefore
it
is
said
,
that
Herod
feared
Iohn
Baptist
,
and
when
he
had
Mark
.
6.
20.
beheaded
him
,
yet
hearing
that
Christs
fame
was
great
a
little
after
,
hee
was
afraid
that
he
had
been
Iohn
,
and
that
he
was
risen
againe
from
the
dead
,
to
be
reuenged
of
him
.
So
when
the
iudgement
of
God
fell
vpon
Ananias
and
Saphira
for
their
dissembling
,
and
the
people
saw
that
God
did
honour
Acts
5.
11.
12.
his
Apostles
,
and
magnifie
their
ministerie
among
many
,
it
is
said
that
great
feare
came
vpon
the
wicked
,
who
knew
that
they
liued
not
after
the
Apostles
doctrine
,
neither
liked
their
course
:
insomuch
,
as
they
durst
not
through
an
accusing
conscience
,
ioyne
themselues
to
them
whom
God
honoured
,
for
feare
least
they
should
haue
been
brought
foorth
openly
,
and
bewrayed
by
some
iudgement
of
God
,
for
their
halting
,
as
Ananias
was
.
So
Felix
though
he
were
Pauls
Iudge
,
yet
trembled
,
and
was
afraid
,
when
hee
heard
Acts
24.
25.
him
boldly
to
preach
of
iustice
and
temperance
,
meete
for
his
place
,
but
farre
from
him
,
and
of
the
iudgement
to
come
;
and
yet
Paul
himselfe
was
then
without
all
feare
thereof
.
Sehon
and
Og
trembled
,
and
were
afraid
,
to
see
the
high
hand
and
outstretched
arme
of
the
Lord
,
wherewith
Israel
was
carried
.
It
was
not
for
naught
,
that
the
Lord
expostulated
so
with
the
man
who
came
among
those
that
were
bidden
to
the
feast
,
not
hauing
on
his
wedding
Matth.
22.
12.
garment
:
saying
vnto
him
,
What
doest
thou
here
without
it
?
for
the
man
was
euen
speechlesse
,
and
could
not
for
feare
and
astonishment
vtter
his
words
.
The
Lord
will
haue
all
such
to
know
,
that
the
companie
of
his
faithfull
people
is
not
for
the
prophane
,
and
for
scorners
;
by
the
which
example
,
and
many
other
such
,
he
hath
(
as
it
were
)
put
a
bridle
in
the
mouthes
of
many
,
that
though
they
despise
Gods
people
,
yet
they
shall
not
be
without
feare
of
them
:
and
therfore
he
cast
the
dread
of
his
people
vpon
them
,
as
here
it
is
said
.
And
hath
it
not
been
seene
in
the
late
persecution
of
the
Note
.
Protestants
in
this
land
in
the
time
of
Poperie
,
which
some
yet
aliue
can
testifie
to
be
true
,
that
many
of
the
persecutors
were
more
terrified
in
hearing
their
answers
to
them
,
and
beholding
the
boldnes
and
courage
that
was
in
them
,
then
the
Martyrs
themselues
were
terrified
by
their
sentence
of
death
read
and
pronounced
against
them
.
And
be
we
no
lesse
assured
of
this
,
that
many
ill
disposed
people
,
who
would
wish
that
there
were
neither
God
,
nor
iudgement
,
nor
any
better
liuers
then
themselues
,
yet
they
are
constrained
of
times
to
say
,
the
godly
life
is
best
,
and
yet
fret
to
see
it
in
the
practisers
of
it
,
being
void
of
it
themselues
.
Oh
therefore
,
happie
is
the
people
whose
God
is
the
Lord
Iehoua
,
and
blessed
are
they
that
haue
him
for
their
King
.
And
let
this
vphold
,
content
,
and
delight
all
such
,
though
they
seeme
to
be
the
vilest
and
most
miserable
of
all
other
,
God
will
not
forget
their
longing
to
be
dissolued
,
and
to
be
with
him
,
and
know
they
,
while
they
doe
so
,
their
worst
day
in
the
week
shall
be
farre
better
,
then
the
others
best
in
the
yeere
.
And
howle
ye
despisers
,
and
tremble
and
vanish
away
,
for
that
ye
see
,
great
Act.
13.
41.
is
their
portion
,
whom
ye
hate
,
with
the
Almightie
,
and
your selues
cast
out
of
his
fauour
and
habitation
;
and
euen
so
in
your
aduersitie
&
day
of
Gods
visiting
you
(
as
Diues
in
hell
had
sense
thereof
)
ye
doe
acknowledge
it
.
The
old
world
scoffed
at
Noah
his
building
the
Arke
,
till
the
flood
came
,
and
then
his
former
preaching
terrified
them
.
In
like
manner
,
I
say
,
if
we
walked
in
our
innocencie
with
vprightnes
and
reuerence
among
men
,
the
Lord
would
worke
astonishment
in
the
wicked
and
reprobates
,
and
the
very
godlinesse
of
his
people
should
conuince
and
amase
the
beholders
and
contemners
,
as
Pharaos
troopes
were
,
when
they
said
,
The
Lord
fighteth
against
Exod.
14.
25.
vs
for
Israel
.
The
next
verses
I
referre
to
be
handled
in
the
next
Sermon
.
THE
THIRTIE
ONE
SERMON
ON
THE
FIFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
(
to
goe
forward
)
these
two
next
verses
are
the
vers.
6.
7.
The
more
cleere
meaning
of
them
.
sixth
and
seuenth
:
wherein
is
set
downe
their
late
receiued
fauour
of
God
,
as
in
the
two
former
verses
,
his
loue
of
old
to
their
fathers
hath
been
spoken
of
.
In
these
two
,
to
the
end
that
this
their
deliuerance
by
the
Lord
may
be
seene
to
be
the
greater
,
and
his
loue
to
them
,
she
laieth
out
the
desolation
that
they
were
in
before
the
victorie
,
that
one
contrarie
might
the
better
be
seene
by
the
other
.
The
holy
Ghost
therefore
sheweth
,
in
what
afflicted
state
the
Church
of
God
was
by
reason
of
their
sinne
,
and
that
from
the
death
of
Ehud
till
Debora
got
the
full
victorie
.
For
though
Shamger
and
Iael
did
worthily
and
valiantly
in
their
place
,
yet
Israel
was
sore
oppressed
after
the
death
of
the
one
,
and
before
the
great
act
of
the
other
;
so
as
passage
by
the
high
waies
,
traffique
,
iudgement
,
and
habitation
in
their
villages
,
were
intercepted
vntill
now
:
and
Israel
was
constrained
to
keepe
themselues
in
strong
and
well
fenced
Cities
,
vnlesse
they
would
become
a
prey
to
the
Canaanites
.
And
this
oppression
continued
by
Iabin
,
till
Debora
was
raised
vp
by
God
,
and
till
her
gouernment
began
.
Of
Iael
we
reade
not
of
any
great
thing
that
she
did
before
,
neither
is
it
like
that
she
had
done
any
,
because
she
had
peace
with
Iabin
,
and
Sisera
also
fled
to
her
as
to
a
trustie
friend
,
and
therefore
it
is
like
that
she
is
named
with
Shamger
for
honour
sake
,
because
shee
liued
in
these
troublesome
and
dangerous
times
,
and
because
shee
did
one
worthy
peece
of
seruice
afterwards
.
And
heere
by
these
calamities
of
the
people
of
Israel
,
and
the
desolation
Doct.
that
they
had
been
in
,
when
all
good
liberties
and
pleasant
things
were
taken
from
them
,
it
is
right
worthie
our
consideration
,
to
thinke
what
a
fauour
of
God
it
is
,
that
together
with
the
true
preaching
of
the
Gospell
,
all
the
forementioned
commodities
are
enioyed
of
vs
;
namely
,
outward
peace
in
the
land
,
and
that
we
may
dwell
safely
vnder
our
vine
and
figge
tree
,
and
may
1.
King
.
4.
25.
Nehem.
8.
10.
eate
of
the
fat
,
and
drinke
of
the
sweet
,
that
wee
may
safely
trauell
and
passe
throughout
all
places
and
countries
of
this
dominion
,
by
the
protection
of
good
lawes
,
and
that
we
haue
exchange
of
our
commodities
with
the
benefit
of
good
neighbourhood
,
and
husbandry
,
to
the
preseruation
of
our
liues
,
and
the
maintaining
of
our
families
,
&c.
All
these
this
people
had
been
depriued
of
;
whereas
the
want
of
any
of
them
would
soone
driue
vs
to
complaine
heauily
,
and
cry
out
.
Oh
we
do
little
consider
how
deepely
,
yea
how
Note
.
infinitely
wee
are
bound
to
to
the
Lord
for
these
liberties
,
and
for
the
great
good
wee
may
reape
and
enioy
thereby
.
And
yet
these
many
good
things
which
the
Lord
hath
vsually
bestowed
vpon
vs
,
and
daily
doth
,
(
blessed
bee
his
holy
name
therefore
)
wee
thinke
because
all
the
land
enioyeth
them
as
well
as
our selues
,
wee
owe
no
speciall
duty
of
acknowledging
them
,
more
then
we
see
the
most
doe
,
which
is
not
worth
the
speaking
of
;
nay
we
looke
for
them
by
due
and
good
right
;
and
which
is
worst
of
all
)
many
do
spend
them
wastfully
,
and
to
the
maintaining
and
encreasing
of
diuers
sinnes
among
them
,
which
we
durst
not
do
if
wealth
and
quietnesse
were
wanting
:
so
truly
the
Wise
man
speaketh
of
one
of
them
;
[
the
rich
mans
riches
are
his
Prou.
18.
11.
strong
city
,
and
as
an
high
wall
in
his
imagination
.
And
in
a
word
,
we
haue
so
little
leisure
to
thinke
of
God
his
goodnesse
,
that
by
abusing
his
benefits
wee
hast
to
bring
vpon
our selues
the
same
misery
which
these
were
in
,
vnder
,
and
especially
after
this
Shamgar
,
and
before
God
stirred
vp
this
Debora
among
them
.
Oh
,
how
doe
we
prouoke
our
good
God
to
cast
vs
into
some
fore
calamities
,
as
they
heere
were
in
,
that
we
might
cry
to
him
by
feeling
the
smart
thereof
,
as
some
daily
doe
,
whom
God
would
haue
to
bee
examples
to
the
rest
,
lest
many
should
tast
of
their
diet
?
but
fearefull
it
is
for
all
this
,
to
see
how
few
are
the
better
for
all
the
iudgements
of
God
that
bee
vpon
themselues
,
or
that
they
behold
others
for
the
same
sinnes
which
they
both
commit
boldly
,
but
runne
on
till
their
course
come
to
suffer
(
yet
)
worse
and
heauier
things
at
Gods
hands
for
them
.
But
while
wee
cannot
amend
it
in
others
,
let
vs
bewaile
it
in
them
,
which
is
a
right
property
of
true
loue
;
praying
also
for
them
,
and
for
our
owne
parts
;
let
this
example
of
these
their
calamities
,
so
many
and
grieuous
as
haue
been
spoken
of
,
cause
vs
to
account
of
Gods
goodnesse
so
highly
,
in
withholding
them
from
vs
,
that
they
may
make
vs
fruitfull
thereby
in
euery
good
worke
,
especially
seeing
wee
haue
many
other
good
encouragements
thereto
:
and
also
for
that
when
wee
want
them
,
we
say
wee
can
doe
little
good
without
them
.
But
now
in
that
she
addeth
,
Till
I
,
euen
I
Debora
arose
]
we
must
take
it
farre
otherwise
then
it
soundeth
;
not
ascribing
her
words
to
a
passion
of
womanish
impotencie
The
clearing
of
the
next
part
of
the
verse
.
and
boasting
,
much
lesse
to
a
contempt
of
Barak
,
who
was
the
instrument
of
the
victorie
,
as
well
as
her selfe
;
but
to
the
heauenly
exaltation
of
her
spirit
,
lifted
vp
pathetically
to
praise
the
Lord
for
the
great
deliuerance
wrought
by
her
:
as
we
see
the
like
in
Dauid
,
in
the
Psalmes
;
Paul
,
and
others
.
And
Doct.
2.
this
deliuerance
being
wrought
by
Debora
,
teacheth
,
that
al
the
forementioned
calamities
,
being
remoued
from
the
people
,
by
her
their
gouernour
at
that
time
,
it
teacheth
I
say
,
what
great
things
the
Lord
worketh
by
the
Magistrate
and
gouernour
,
as
he
did
by
her
,
shee
being
at
that
time
the
same
to
the
people
,
euen
their
Iudge
in
Israel
.
But
indeed
this
is
done
especially
when
they
are
zealous
for
Gods
matters
,
and
doe
their
duties
in
their
places
,
and
haue
the
spirit
and
affection
of
her
,
euen
to
be
mother
like
vnto
the
people
,
who
as
shee
gaue
counsell
to
her
inferiours
,
as
a
mother
to
her
children
,
being
a
Prophetesse
,
and
deliuered
them
from
their
enemies
,
being
their
Iudge
:
So
they
being
set
ouer
them
,
as
guides
and
Magistrates
,
should
bee
vnto
them
who
are
committed
to
their
charge
,
euen
like
minded
to
her
,
to
wit
,
to
haue
care
that
they
may
be
taught
,
though
they
be
themselues
no
Prophets
,
by
such
as
are
furnished
of
God
to
that
purpose
:
and
with
a
motherly
care
to
protect
them
from
iniurie
and
wrong
,
and
to
turne
the
edge
of
the
sword
against
their
enemies
.
And
thus
much
of
Gods
mercies
of
old
,
and
lately
shewed
on
his
people
,
as
in
these
4.
verses
hath
been
declared
.
But
it
followeth
.
Vers.
8.
They
chose
new
gods
,
then
was
warre
in
the
gates
.
Was
there
a
shield
or
speare
seene
among
the
forty
thousands
of
Israel
?
9.
Mine
heart
is
set
on
the
gouernours
of
Israel
,
and
on
them
that
are
willing
among
the
people
,
praise
ye
the
Lord
.
10.
Speake
ye
that
ride
on
white
Asses
,
ye
that
dwell
by
Middin
,
and
that
walke
by
the
way
.
11.
For
the
wife
of
the
archers
appeased
among
the
drawers
of
water
:
there
shall
they
rehearse
the
righteousnesse
of
the
Lord
,
his
righteousnesse
towards
his
townes
:
then
did
the
people
of
the
Lord
goe
downe
to
the
gates
.
THe
holy
story
hauing
set
downe
the
peoples
deliuerance
out
of
their
The
sense
of
the
eighth
verse
.
great
calamity
and
oppression
from
Siseras
army
,
goeth
on
in
this
eighth
verse
,
and
sheweth
the
cause
why
they
were
cast
vpon
them
,
and
that
was
for
their
idolatry
,
by
meanes
whereof
(
it
is
said
)
they
had
no
heart
to
take
vp
weapon
,
no
not
any
of
them
throughout
all
the
tribes
,
against
their
enemies
.
In
the
next
three
verses
,
all
sorts
are
stirred
vp
and
called
to
praise
God
,
The
summe
in
generall
of
the
other
three
.
that
tooke
benefit
by
the
victory
and
deliuerance
,
as
shall
bee
particularly
shewed
,
when
I
shall
come
vnto
them
by
the
order
of
the
text
.
Now
to
begin
with
the
eighth
verse
,
Barak
and
Debora
vtter
this
in
this
part
of
their
song
,
that
then
the
warre
began
to
oppresse
the
Iewes
,
and
the
enemies
to
besiege
their
cities
and
gates
,
where
they
held
their
iudgement
seates
,
when
they
had
turned
to
idolatry
:
so
that
this
was
the
cause
of
their
grieuous
punishment
.
By
the
which
we
may
see
how
greatly
God
is
displeased
with
men
,
when
Doct
in
vers.
8.
they
will
runne
after
the
sins
that
they
haue
been
forewarned
of
,
and
commanded
to
take
heede
of
;
(
euen
the
sinnes
which
his
soule
abhorreth
)
as
Israel
had
oft
times
been
admonished
of
this
Idolatry
.
The
Lord
will
not
put
it
vp
at
their
hands
.
And
who
can
denie
,
but
that
it
standeth
with
most
sound
reason
,
that
when
men
,
who
are
but
vile
wormes
,
shall
thus
boldly
kicke
vp
their
heele
against
their
maker
,
they
should
smart
for
it
,
and
not
be
suffered
to
commit
such
insolencie
against
him
vnpunished
?
And
therfore
he
gaue
vs
examples
hereof
in
the
Apostate
Angels
,
which
kept
not
their
place
Iude
6.
that
he
set
them
in
,
and
therefore
that
he
threw
them
downe
for
their
disobedience
:
and
in
our
first
parents
whom
hee
draue
out
of
Paradise
,
when
Gen.
3.
24.
Note
.
they
hauing
so
great
liberty
,
as
they
might
haue
eaten
of
any
fruit
in
the
garden
except
one
tree
;
yet
counted
all
little
,
in
respect
of
that
which
was
forbidden
them
,
and
stood
on
thornes
,
till
they
had
cast
behinde
them
the
commandement
of
God
,
and
eaten
of
that
forbidden
fruit
also
.
Now
if
God
spared
not
the
Angels
,
and
our
first
parents
,
who
were
innocent
before
that
their
fall
,
what
may
other
offenders
looke
for
?
whose
sinnes
are
as
the
haires
of
our
head
in
number
?
And
in
that
he
dealeth
not
thus
with
wilfull
transgressors
at
this
day
,
it
is
not
for
that
he
should
be
vniust
or
carnall
in
so
doing
,
but
he
beareth
much
with
them
,
as
all
may
easily
see
,
and
is
patient
toward
them
,
to
this
end
that
be
may
thereby
bring
them
to
repentance
;
which
if
any
abuse
,
they
pay
for
Rom.
2.
4.
2.
Pet
39.
all
their
boldnesse
in
the
end
;
in
so
much
that
hee
who
speedeth
best
,
shall
haue
small
cause
to
brag
of
his
winnings
.
And
yet
he
shoaleth
out
some
one
Note
.
of
an
hundred
,
heere
and
there
,
(
not
many
indeed
in
comparison
of
those
who
haue
offended
in
that
kind
)
whom
he
striketh
by
and
by
with
deadly
blowes
,
and
setteth
him
on
the
stage
,
to
publish
,
as
it
were
,
by
his
wofull
example
to
all
the
rest
;
(
though
he
bare
longer
with
some
other
,
for
the
cause
before
alleaged
,
what
he
might
doe
to
them
,
yea
and
in
perfect
iustice
execute
vpon
them
.
And
therefore
let
all
that
are
wise
take
warning
,
while
they
hold
a
good
course
,
to
continue
it
,
and
they
that
are
out
of
it
,
hast
speedily
vnto
it
:
and
let
none
tempt
God
boldly
,
to
doe
that
which
he
forbiddeth
,
for
he
will
not
be
mocked
,
they
shall
pay
deare
for
their
so
doing
.
And
yet
though
God
spare
them
from
outward
warre
and
iudgements
for
a
time
,
yet
as
the
Prophet
Esay
speaketh
,
that
there
is
no
peace
to
the
vngodly
;
so
they
may
be
sure
they
shall
haue
warre
with
him
in
their
minds
.
And
let
all
praise
God
,
to
whom
he
giueth
an
heart
to
shunne
the
euill
and
sinnes
of
the
time
in
which
they
liue
.
And
for
the
idolatry
of
the
Church
of
Rome
,
I
may
say
most
of
the
Papists
doe
wilfully
and
malitiously
erre
against
the
truth
;
and
some
for
their
pompe
and
bellie
,
and
many
doe
it
of
meere
superstition
,
and
blind
deuotion
,
and
custome
,
as
they
receiued
it
of
their
forefathers
;
seeing
they
that
least
offend
therein
among
the
rest
,
doe
put
Christ
out
of
office
in
their
seruice
they
giue
him
,
and
honour
him
as
their
King
,
but
with
a
crowne
of
thornes
,
and
a
scepter
of
a
reed
in
his
hand
;
bee
it
knowne
vnto
them
,
that
their
damnation
sleepeth
not
,
their
wee
is
at
hand
:
And
that
they
may
partly
gather
by
the
vncomfortable
,
yea
fearefull
death
of
many
Papists
and
great
masters
,
and
maintainers
of
popery
who
for
all
the
boldnes
in
their
life
time
,
whereby
they
beare
out
matters
;
yet
when
they
must
die
,
some
cry
out
they
are
vndone
,
other
cry
out
of
their
religion
:
and
but
for
the
hardnesse
of
their
hearts
,
it
would
be
seene
in
more
of
them
.
And
no
maruell
,
seeing
they
try
not
their
estate
what
it
is
?
This
being
obserued
,
that
the
greatest
offenders
among
them
shall
smart
most
.
But
yet
this
I
will
say
,
that
for
all
their
deuotion
and
fast
cleauing
to
the
Church
of
Rome
,
if
it
please
God
,
that
if
they
might
bee
brought
to
heare
the
sermons
of
learned
and
religious
preachers
,
and
to
admit
of
their
conferences
,
many
of
them
would
renounce
that
trumpery
,
as
standing
vpon
rotten
props
,
and
embrace
the
truth
of
the
Gospell
stablished
so
strongly
.
And
further
,
in
that
it
is
said
that
they
could
not
take
vp
a
weapon
against
their
enemies
;
no
,
they
had
no
heart
to
handle
shield
or
speare
,
because
of
their
sinne
,
as
idolatry
,
and
other
enormities
;
it
plainely
shewes
,
that
mens
Doct.
2.
sinne
turneth
euery
thing
out
of
course
against
them
,
and
contrary
to
the
nature
,
vse
and
end
,
for
the
which
it
is
created
and
appointed
of
God
:
euen
as
this
people
durst
not
take
weapon
in
hand
to
fight
for
their
liues
,
their
consciences
accusing
them
,
that
God
would
be
against
them
.
Wherefore
is
the
weapon
ordained
,
but
for
a
mans
defence
against
his
enemie
?
and
why
hath
God
giuen
courage
to
man
,
but
that
at
such
a
time
,
I
meane
of
warre
,
and
other
necessity
,
it
might
be
put
to
vse
?
But
behold
heere
was
neither
of
both
imployed
or
set
a
worke
,
any
more
then
if
they
had
not
been
at
all
.
When
Achan
had
troubled
Israel
,
by
taking
the
execrable
thing
,
the
Lord
tels
Ioshua
,
that
therefore
they
could
not
stand
before
their
enemies
.
How
Iosh.
7.
12.
Note
.
much
more
if
they
themselues
had
sinned
?
Oh
mens
sinnes
turneth
plenty
into
want
,
courage
into
timerousnesse
,
and
fainting
of
heart
;
and
light
into
darkenesse
,
and
all
out
of
kind
.
Behold
what
it
did
in
Ieroboam
;
when
hee
1.
King
.
13.
4.
stretched
out
his
arme
against
the
Prophet
of
God
,
for
reprouing
him
for
his
idolatry
at
Bethel
,
his
arme
was
immediately
withered
and
dried
vp
,
that
he
could
not
draw
it
in
againe
.
So
Gehazi
when
he
had
taken
most
wickedly
2.
King
.
5.
25.
both
money
and
raiment
of
Naaman
the
Syrian
,
pretending
his
masters
sending
him
for
it
,
and
after
his
returne
had
answered
his
master
Elisha
with
a
lie
;
maruellous
it
is
to
say
,
and
against
nature
and
any
sound
reason
in
mans
iudgement
,
what
came
vpon
him
,
euen
a
leprosie
forthwith
,
so
that
he
went
out
a
leaper
as
white
as
snow
.
And
the
band
of
Priests
,
Iewes
,
Ioh.
18.
6.
and
souldiers
,
that
came
into
the
garden
to
apprehend
and
take
our
Sauiour
Christ
,
so
boldly
and
trecherously
,
yet
suddenly
they
went
backe
like
drunken
men
,
and
fell
to
the
ground
astonished
,
and
vnfitted
vtterly
,
for
such
a
purpose
as
to
lay
hold
of
him
,
and
that
at
one
word
spoken
by
our
Sauiour
and
yet
not
in
terrifying
manner
,
as
he
might
haue
done
,
saying
:
he
was
the
man
whom
they
sought
.
So
that
in
seeking
him
,
they
were
both
lusty
and
ready
to
lay
hold
of
him
,
yet
when
they
had
found
him
,
they
could
doe
nothing
to
him
:
for
their
sinne
had
taken
their
power
and
ability
from
them
.
For
who
is
able
to
reckon
vp
how
many
waies
God
hath
to
visit
,
astonish
,
and
terrifie
men
for
their
sinne
?
Therefore
among
other
punishments
in
Deuteronomy
threatened
,
this
is
one
,
a
trembling
heart
,
a
sorrowfull
mind
,
Deut
28.
65.
and
feare
both
day
and
night
.
And
if
the
Lord
should
not
handle
some
thus
,
other
would
not
bee
afraid
,
but
would
abuse
his
Maiesty
,
yea
and
faithfull
people
also
much
more
grosly
would
tempt
God
,
then
now
they
dare
doe
,
though
euen
now
many
doe
it
too
boldly
,
when
they
forget
themselues
.
But
Hypocrites
goe
verie
farre
in
sinning
boldly
,
as
other
doe
who
are
like
them
;
therefore
many
are
apalled
among
vs
,
some
hauing
their
wit
and
reason
taken
from
them
;
some
become
foolish
,
some
madde
men
;
other
Note
.
against
nature
,
laying
violent
hands
vpon
themselues
;
their
seuerall
sinnes
doe
(
though
no
reason
of
man
seeth
it
)
doe
(
I
say
)
driue
them
to
it
.
This
is
another
fruit
to
be
ioyned
to
the
former
,
which
sinne
bringeth
forth
.
True
it
is
indeed
,
the
Lord
dealeth
not
thus
in
kind
with
all
sinners
:
nay
wee
see
how
impudent
and
brasen
faced
most
bee
in
their
leaud
courses
,
and
set
vp
their
bustles
against
the
ordinance
of
God
.
But
though
their
foreheads
bee
of
brasse
,
yet
their
hearts
be
glassie
,
their
consciences
(
if
they
would
yeeld
)
are
as
water
powred
forth
:
they
haue
not
the
true
Lion
like
courage
and
boldnesse
which
in
their
iollity
they
would
haue
all
thinke
that
they
haue
,
but
sin
hath
infeebled
them
,
they
cannot
abide
the
force
and
sting
of
their
conscience
,
but
fall
downe
coward-like
,
when
it
smiteth
them
:
neither
can
their
sinne
abide
the
hand
of
God
,
which
as
it
is
euer
readie
to
be
reached
foorth
against
them
;
so
when
it
is
so
indeed
,
they
are
soone
dismaied
,
as
Nabal
was
,
when
he
heard
he
should
dye
.
True
it
is
,
they
set
a
good
face
vpon
the
matter
openly
,
bragging
and
bracing
,
as
I
haue
said
:
but
when
their
conscience
and
they
goe
to
it
hand
to
hand
(
as
it
doth
but
seldome
)
then
in
their
necessitie
it
is
with
them
,
as
if
an
armed
man
were
vpon
them
;
their
white
liuerd
hearts
doe
vtterly
faile
them
.
And
yet
where
is
he
,
that
by
such
checkes
of
the
word
,
and
his
conscience
,
and
the
feare
of
many
arrestings
of
him
from
God
,
doth
once
complaine
and
crie
out
of
his
estate
,
and
so
seekes
strength
and
recouerie
out
of
it
,
by
faith
,
peace
,
and
confidence
,
with
the
true
detestation
of
his
sin
,
which
like
a
Witch
so
inchaunteth
and
disableth
him
of
all
courage
and
boldnesse
,
and
turnes
him
into
a
very
coward
and
weakling
?
Now
in
that
men
doe
not
perceiue
this
,
as
they
might
easily
do
,
their
blindfolding
of
themselues
,
and
hardning
of
their
hearts
,
is
the
cause
thereof
.
Now
Debora
turneth
her selfe
to
diuers
kinds
of
men
,
and
distinguisheth
Verse
9.
10.
11.
The
laying
open
of
these
verses
.
them
one
from
another
,
exhorting
them
all
,
as
she
her selfe
did
,
to
praise
and
magnifie
God
.
This
I
will
lay
open
more
plainly
,
it
being
somewhat
hard
otherwise
for
some
readers
to
vnderstand
,
and
discerne
the
same
.
And
first
in
this
verse
she
beginneth
with
the
chiefe
of
the
armies
,
and
those
that
offered
themselues
willingly
to
the
battell
.
In
the
next
verse
,
she
speaketh
to
the
rich
Merchants
that
rode
on
costly
beasts
,
that
were
,
as
hee
calleth
them
,
white
Asses
,
and
such
as
sat
in
iudgement
.
And
thirdly
in
this
same
verse
also
,
she
speaketh
to
all
meaner
persons
that
trauailed
on
foote
,
seeing
there
was
now
libertie
for
them
to
passe
to
and
fro
in
the
high
waies
,
she
moueth
these
(
I
say
)
to
magnifie
God
:
Euen
all
sorts
of
people
who
went
out
and
in
by
the
gates
of
the
citie
for
their
businesse
,
profit
,
pleasure
,
or
any
other
necessarie
vse
.
In
the
second
verse
,
she
nameth
the
very
boyes
and
girles
,
who
could
not
safely
goe
out
to
draw
water
,
without
danger
of
the
archers
,
who
lay
in
waite
secretly
to
shoote
at
them
,
and
so
put
them
in
perill
and
ieopardie
of
their
liues
,
or
to
be
sore
wounded
;
these
might
now
(
she
saith
)
fetch
their
water
without
feare
of
hurt
.
Then
she
calleth
to
them
who
dwelt
in
villages
and
vnwalled
townes
(
their
danger
hauing
been
very
great
,
so
as
they
were
driuen
away
from
their
houses
)
telling
them
that
they
might
now
returne
home
againe
,
and
dwel
in
them
quietly
as
in
times
past
:
and
last
of
all
,
she
speakes
to
those
who
were
wont
to
meete
in
the
gates
of
the
citie
,
that
is
,
in
the
open
places
for
iudgement
.
All
these
she
moues
to
praise
the
Lord
,
for
that
he
had
now
,
by
that
one
deliuerance
and
victorie
,
set
them
all
at
libertie
,
and
in
peace
.
Now
to
make
our
profit
of
these
verses
,
and
more
particularly
to
examine
Doct.
vers.
9.
them
,
and
to
begin
with
the
ninth
;
whereas
she
saith
in
this
verse
,
that
her
heart
was
set
on
the
gouernours
of
Israel
,
or
(
which
is
all
one
)
her
heart
was
toward
them
to
prouoke
them
:
meaning
,
the
cause
was
so
great
why
they
should
praise
God
,
that
she
could
not
chuse
but
speake
to
them
:
as
if
she
should
say
,
she
desired
most
earnestly
that
the
chiefe
of
the
armie
,
and
the
gouernours
and
captaines
thereof
,
and
great
men
,
should
praise
God
:
the
reason
was
,
because
they
,
with
her
and
Barak
,
were
the
chiefe
in
that
businesse
,
and
they
going
before
them
,
the
other
should
the
easiler
be
drawne
by
their
example
to
follow
.
And
it
liuely
teacheth
,
and
setteth
before
the
chief
doers
in
such
martiall
affaires
,
also
the
wealthie
,
and
heads
in
societies
,
that
they
ought
to
be
the
first
in
giuing
good
example
,
both
of
praising
God
,
and
in
other
commendable
parts
of
Christian
dutie
.
For
why
?
The
greatest
haue
a
greater
portion
in
Gods
blessing
and
deliuerance
,
then
the
meaner
haue
:
I
meane
,
they
enioy
much
,
and
haue
much
to
lose
,
and
therefore
they
owe
much
while
they
enioy
all
in
peace
.
And
secondly
,
it
is
a
goodly
sight
to
behold
Captaines
in
warre
,
and
Gouernours
and
Magistrates
in
peace
;
and
more
particularly
(
to
descend
lower
,
and
to
come
neerer
the
Commons
)
Headboroughs
in
townes
,
and
the
fathers
of
families
,
to
be
lights
in
religion
and
holy
practise
,
to
the
rest
,
and
examples
in
the
seruice
of
God
:
and
the
inferiours
to
follow
,
euen
as
the
flocke
followeth
the
bell-weather
:
for
they
are
both
soone
discouraged
by
their
backwardnes
,
and
haue
need
of
setting
forward
,
as
by
incouragement
and
good
example
they
are
easily
brought
to
be
.
Therefore
the
Lord
in
giuing
charge
to
all
by
their
families
,
that
they
should
remember
to
keepe
holy
the
Sabbath
;
beginneth
with
the
gouernour
Command
.
4.
thereof
,
saying
,
first
thou
shalt
doe
it
;
then
hee
goeth
forward
to
the
sonne
,
daughter
,
and
seruant
:
Euen
so
on
the
contrary
,
and
much
more
,
when
the
greatest
persons
goe
before
the
rest
in
ill
example
,
we
see
how
readily
they
follow
.
So
wee
reade
,
that
the
Priests
,
Leuites
,
and
guides
of
the
Ezra
.
9.
2.
people
were
the
chiefe
and
first
in
taking
to
them
and
their
sonnes
,
strange
wiues
of
the
Amorites
and
Canaanites
,
against
the
commandement
of
God
,
and
then
many
of
the
people
followed
them
therein
,
when
they
were
returned
out
of
the
captiuitie
.
Euen
so
wee
might
see
it
throughout
,
if
I
should
alleage
many
examples
.
And
so
God
be
thanked
,
in
some
sort
wee
see
,
that
where
the
chiefe
men
in
any
societie
,
be
forward
in
seeking
knowledge
,
and
be
zealous
in
flying
euill
,
and
resisting
it
,
as
their
places
will
giue
leaue
;
and
in
following
a
good
course
,
their
care
and
labour
is
not
in
vaine
,
but
to
good
purpose
:
but
where
the
guides
of
other
,
as
their
Ministers
,
masters
of
families
,
and
chiefe
in
townes
,
are
prophane
,
lewd
,
ill
company
keepers
,
idle
,
gamesters
,
make-bates
,
contentious
and
slanderers
,
there
yee
may
bee
sure
to
finde
them
that
are
led
by
them
,
and
that
depend
vpon
them
,
to
be
sutable
.
But
otherwise
,
if
they
see
that
the
winde
blowes
against
them
,
then
they
hang
downe
the
head
,
and
are
nipt
in
the
blossome
,
and
containe
themselues
.
And
here
see
a
note
of
difference
betwixt
the
godly
and
the
lewd
.
The
one
,
with
Ioshua
,
vndertaketh
for
himselfe
and
his
,
they
will
serue
Iosu.
24.
15.
the
Lord
.
The
other
,
like
those
Pharisies
,
are
not
onely
ill
disposed
themselues
,
but
doe
also
pull
backe
,
and
pluck
downe
,
with
them
,
as
many
as
they
can
,
from
the
best
orders
and
companies
.
And
while
men
must
liue
with
such
,
rare
is
he
,
who
(
in
such
a
case
)
is
a
law
to
himselfe
,
and
can
keepe
his
resolution
,
rather
to
serue
God
alone
,
then
to
giue
ouer
for
want
of
companie
.
But
if
any
be
better
disposed
then
other
among
them
,
they
must
fetch
their
light
from
other
places
,
for
the
most
part
,
or
else
bee
in
danger
in
the
companie
they
come
into
,
to
lose
that
little
they
haue
,
and
to
be
led
into
darknesse
.
Now
Debora
hauing
spoken
of
the
chiefe
,
doth
by
that
occasion
descend
The
opening
of
the
other
part
of
the
verse
,
and
the
Doct.
2.
to
name
and
mention
the
meaner
sort
of
the
armie
,
to
wit
,
the
two
tribes
of
Naphtali
and
Zabulon
,
who
were
willing
to
take
that
worke
in
hand
against
the
Canaanites
,
and
were
easily
drawne
to
put
to
their
helpe
,
as
appeareth
chapt.
4.
10.
They
therefore
being
so
forward
in
so
good
a
cause
,
and
thereby
reaping
so
happie
a
fruite
of
their
labour
,
that
is
,
victorie
ouer
their
enemies
,
euen
they
(
I
say
)
lose
not
their
due
commendation
,
but
are
brought
in
here
by
Debora
,
as
the
woman
in
the
Gospell
who
powred
ointment
on
our
Sauiour
,
of
whom
he
said
this
:
Wheresoeuer
the
Gospell
should
be
preached
,
that
which
she
had
done
to
him
,
should
be
spoken
of
.
So
the
people
that
honoured
God
in
this
worke
,
are
praised
by
her
:
which
was
also
to
their
comfort
.
Dauid
saith
of
seafaring
men
,
that
they
could
best
speake
of
Gods
wonders
in
the
deepe
:
so
these
being
eye
witnesses
,
nay
,
instruments
,
and
helpers
forward
of
this
deliuerance
,
might
best
(
by
experience
)
speake
of
the
goodnes
of
God
therein
,
and
so
(
no
doubt
)
did
honour
him
for
it
,
and
therfore
God
would
honour
them
,
by
regestring
their
memorie
:
euen
so
there
is
nothing
lost
,
that
we
doe
at
Gods
commandement
,
and
for
his
sake
,
he
is
a
plentifull
paimaster
and
rewarder
.
But
in
that
both
chiefe
and
meane
,
were
to
praise
God
for
the
victorie
,
she
calleth
them
to
a
renouncing
of
their
owne
strength
,
or
boasting
of
their
owne
arme
,
which
possibly
they
might
haue
done
,
and
to
ascribe
all
to
God
:
as
indeed
she
might
well
;
for
what
were
a
few
of
two
Heb.
26.
Doct.
3.
in
vers.
9.
of
the
meanest
tribes
of
Zabulon
and
Naphtali
able
to
doe
against
the
entire
forces
and
mightie
armie
of
Iabin
?
euen
so
,
they
that
are
forward
in
Gods
businesse
,
vnlesse
they
grossely
forget
themselues
,
they
are
readie
to
honour
and
praise
him
,
which
cannot
be
without
their
owne
comfort
.
For
these
two
agree
well
together
,
that
where
there
is
readinesse
to
obey
God
,
there
is
the
like
in
praising
him
,
and
abasing
of
our selues
,
and
that
also
accompanied
with
ioy
of
heart
.
And
as
it
was
heere
with
Debora
,
so
she
sought
to
haue
it
with
them
:
and
the
same
we
see
in
Dauid
,
when
hee
being
aduised
by
Ahigail
,
not
to
shed
innocent
blood
,
he
being
easily
perswaded
by
her
counsell
to
forbeare
,
did
so
,
and
after
it
praised
God
highly
,
and
arrogated
naught
to
himselfe
for
following
her
aduice
,
when
she
had
so
wisely
and
in
so
good
season
ministred
it
vnto
him
;
and
that
(
wee
may
be
sure
)
was
not
without
his
owne
reioycing
.
Oh
it
well
becommeth
vs
to
bee
forward
in
Gods
matters
,
and
yet
not
to
be
proud
for
our
so
doing
:
and
there
can
come
no
worse
end
thereof
,
then
thankes
to
God
,
who
hath
vsed
vs
as
his
instruments
,
and
comfort
to
our selues
:
as
wee
may
truly
say
,
who
doe
more
thankfully
and
ioyfully
partake
the
Word
and
Sacraments
,
then
they
who
haue
with
most
profit
receiued
the
Gospell
,
and
are
most
zealous
welwillers
to
religion
?
whereas
the
slothfull
,
and
they
who
are
vntoward
thereto
,
neither
finde
any
tast
or
sauour
therein
,
but
are
most
diligent
to
promote
ill
causes
,
they
shall
in
stead
of
the
prerogatiues
of
the
other
,
haue
(
as
they
iustly
deserue
)
reproch
,
vexation
,
and
other
punishments
of
God
,
euen
in
this
life
.
Therefore
let
all
in
humility
bee
carefull
and
ready
to
bee
imployed
in
Gods
busines
and
seruice
,
and
not
to
arrogate
ought
to
themselues
;
for
that
is
the
onely
sweet
life
,
and
to
be
desired
:
and
herein
is
our
heauenly
father
glorified
,
if
we
being
forth
much
fruit
.
In
this
verse
she
speakes
vnto
the
rich
and
wealthy
,
who
for
honour
sake
,
Ioh.
15.
9.
Vers.
10.
and
the
rule
they
had
ouer
the
people
did
ride
on
costly
beasts
,
as
we
reade
in
chapter
10.
4.
and
12.
verse
.
14.
These
whether
they
liued
by
their
lands
The
meaning
of
the
first
part
of
th●s
verse
,
with
the
Doct.
1.
and
reuenues
,
or
by
their
traffique
and
merchandise
,
for
as
much
as
they
were
hindred
by
the
enemies
from
enioying
their
commodities
,
and
their
passage
had
been
cut
off
both
by
sea
and
land
,
and
now
they
might
freely
enioy
the
same
againe
:
they
therefore
were
to
come
forth
(
she
said
)
and
giue
thankes
to
God
for
that
great
enlargement
and
liberty
.
And
thus
wee
see
,
the
Lord
will
not
haue
the
duty
of
praise
hudled
vp
in
grosse
,
as
though
a
word
for
fashion
might
serue
the
turne
;
but
in
perticular
,
he
will
haue
all
sorts
(
as
they
feele
his
benefits
sweet
and
comfortable
to
them
diuersly
)
so
to
make
new
amplifications
,
and
hearty
repetitions
of
his
goodnesse
,
that
so
all
ioyning
in
a
consort
together
,
the
musicke
may
be
the
sweeter
,
and
his
praise
may
be
the
fuller
.
For
no
one
condition
of
people
could
possibly
haue
laid
forth
the
benefit
of
their
deliuerance
,
and
the
commodity
of
this
their
liberty
and
peace
restored
to
them
in
any
manner
as
all
sorts
might
together
:
the
Merchant
could
record
his
owne
priuiledge
that
hee
enioyed
thereby
,
better
then
the
husbandman
;
and
so
euery
one
in
his
seuerall
place
more
then
in
anothers
.
But
what
was
this
in
respect
of
that
which
she
requireth
;
namely
,
that
all
stand
forth
in
it
together
?
And
to
take
occasion
to
shew
in
this
one
worke
of
God
,
what
a
goodly
thing
it
was
for
all
sorts
of
people
to
praise
God
then
,
ioyntly
together
for
their
deliuerance
and
victory
;
who
doth
not
conceiue
what
an
heauenly
sight
it
were
if
the
like
might
be
seene
throughout
in
the
congregation
,
for
the
renued
benefits
of
God
,
whereby
wee
liue
and
are
made
ioyfull
?
I
say
,
if
with
heart
and
voice
wee
did
thus
praise
God
,
as
well
for
them
,
as
for
those
that
are
past
,
what
a
goodly
sight
were
it
?
As
it
was
by
Moses
and
Miriam
,
and
with
the
men
and
women
,
for
the
ouerthrow
of
Pharaoh
:
the
like
was
,
for
the
deliuerance
of
the
Church
in
Hesters
time
;
and
in
some
of
our
solemne
praising
of
God
,
we
may
see
it
so
among
vs
.
But
oh
then
,
what
a
solemne
and
triumphant
sight
shall
that
be
,
when
the
Lords
glory
shall
bee
sung
and
sounded
forth
in
his
heauenly
kingdome
,
by
Angels
and
Archangels
,
Patriarches
,
Prophets
,
and
Apostles
,
Martyrs
,
Saints
,
and
all
that
blessed
company
;
I
say
,
what
a
solemne
sight
shall
that
bee
?
The
very
thinking
that
such
a
thing
shall
bee
,
is
the
greatest
Note
.
comfort
that
can
be
heere
enioyed
,
and
next
vnto
that
celestiall
ioy
itselfe
:
of
the
which
we
would
not
be
depriued
,
if
wee
were
wise
,
nor
lose
our
part
therein
(
by
musing
often
on
it
,
)
for
all
that
is
transitorie
and
vanishing
,
what
so
euer
account
they
make
of
it
who
know
no
better
.
But
to
returne
now
to
the
rich
and
great
men
whom
Debora
in
this
verse
Doct.
2.
in
vers.
10.
moueth
to
praise
God
,
by
this
let
all
the
rich
and
such
as
enioy
wealth
and
great
commodities
doe
the
same
,
and
acknowledge
what
a
benefit
it
is
to
them
,
whether
they
bee
great
Merchants
,
to
buy
and
vtter
their
wares
,
for
their
maintenance
,
and
encrease
of
their
wealth
,
which
could
not
bee
,
but
must
needs
faile
,
if
that
lay
dead
;
or
liberty
of
trauelling
safely
,
and
of
free
contracts
were
hindred
,
and
whether
they
be
otherwise
great
in
riches
and
reuenewes
;
let
them
doe
this
likewise
;
and
the
greater
persons
they
bee
in
either
kind
,
the
more
let
them
seeke
to
excell
themselues
in
this
duty
of
praising
God
,
and
they
being
forward
in
that
,
they
may
be
inabled
to
doe
more
good
workes
to
necessary
vses
.
By
which
we
may
also
see
,
that
God
alloweth
wealthy
men
to
occupie
and
prosper
in
their
calling
;
for
why
?
he
commandeth
them
to
walke
in
their
callings
till
he
come
;
and
teacheth
,
that
the
diligent
hand
maketh
rich
:
and
there
need
bee
no
question
made
of
that
,
for
the
Lord
allowes
that
men
should
encrease
rather
then
diminish
that
Prou.
10.
4.
which
they
haue
,
both
to
auoide
burthensomnesse
,
and
for
the
supply
of
others
,
so
as
they
practise
godlinesse
therewith
,
as
equity
,
truth
,
sincerity
,
innocency
,
patience
,
&
such
like
.
The
which
they
haue
good
incouragement
to
do
,
when
they
haue
both
liberty
to
follow
their
courses
of
dealing
,
and
also
seeing
godlines
hath
the
promises
of
this
present
life
,
and
of
that
which
1.
Tim.
4.
8.
is
to
come
.
And
if
it
were
so
that
men
were
debarred
of
traffique
,
and
the
vse
of
their
calling
,
as
these
rich
men
here
mentioned
had
been
,
what
an
heauie
crosse
were
that
,
seeing
there
is
no
other
way
,
but
to
spend
vpon
the
stocke
till
all
be
wasted
?
&
that
is
soone
done
,
where
it
is
not
renued
:
alas
,
how
shall
the
family
be
maintained
,
&
all
charges
defraid
,
if
the
freedome
of
gathering
in
mens
commodities
and
dealings
bee
taken
from
them
?
Doe
wee
not
see
that
the
weather
,
or
a
little
sicknesse
,
disabling
a
man
to
worke
,
causeth
complaining
?
how
much
more
when
the
liberty
is
wholly
interdicted
?
But
yet
if
God
doe
somtime
blesse
,
men
may
not
looke
to
haue
alwaies
one
and
the
same
course
of
thriuing
and
prospering
.
But
howsoeuer
it
bee
,
let
all
bee
highly
thankfull
,
for
that
they
may
vse
the
benefit
of
traffique
,
or
other
improuing
of
their
commodities
,
as
these
now
did
,
and
let
them
be
fruitfull
in
well-doing
,
as
they
would
readily
promise
to
bee
,
if
they
were
againe
vnder
the
crosse
,
and
ioyfull
in
the
vse
of
preaching
and
Sacraments
,
with
other
duties
;
which
is
the
true
praise
that
God
expecteth
.
But
as
for
such
as
depriue
themselues
of
the
benefit
thereof
by
their
owne
default
,
they
haue
much
to
answere
for
.
Such
are
idle
persons
,
and
ill
husbands
,
as
we
call
them
,
and
such
,
as
,
if
the
Lord
somewhat
alter
the
course
of
their
takings
and
gaines
,
and
they
come
short
therof
,
ouer
they
did
somtime
before
,
they
fret
and
complaine
that
their
trades
be
naught
,
&
that
they
shall
be
vndone
:
and
much
like
to
them
are
they
,
who
hauing
got
by
their
trades
well
,
conceale
their
estates
,
&
faine
themselues
bankerupts
,
to
defeat
others
of
their
goods
;
or
such
other
as
cast
the
burthen
vpon
their
thriftlesnes
and
improuidence
vpon
their
trades
,
dealings
,
or
blind-fortune
,
forgetting
how
God
had
somtimes
blessed
them
therein
before
.
Therefore
let
vs
know
(
whatsoeuer
the
bad
practises
of
men
are
)
that
it
is
a
great
fauour
of
God
,
that
people
may
haue
free
recourse
to
markets
and
faires
,
and
other
like
places
of
buying
and
selling
commodities
,
euen
as
the
want
thereof
is
a
sore
punishment
,
when
people
neither
know
where
they
should
vtter
their
commodities
,
nor
buy
them
whereof
they
stand
in
need
:
in
both
which
consisted
their
maintenance
,
as
was
said
before
.
And
yet
lamentable
it
is
to
see
,
what
abuse
the
corrupt
custome
of
our
time
hath
brought
this
liberty
vnto
.
For
many
doe
not
onely
steale
away
Gods
due
,
I
meane
the
Sabbath
,
to
doe
their
worldly
businesse
on
;
but
there
are
other
,
whose
common
trade
and
practise
it
is
(
in
a
more
prophane
manner
,
)
to
harbour
theeues
,
to
receiue
stollen
wares
,
to
entertaine
drunkards
,
to
become
bauds
to
adulterers
,
and
to
spend
that
day
leaud
,
and
vnseemely
meetings
and
match-makings
,
stage-playes
,
and
other
reuell
rout
;
and
all
vnder
the
honest
colour
of
exchanging
commodities
,
and
maintaining
their
charge
.
So
that
in
stead
thereof
,
men
and
women
set
to
sale
their
good
name
,
chastity
,
sobriety
,
and
whatsoeuer
else
should
bee
pretious
to
the
godly
.
Now
vnto
these
before
mentioned
,
of
greater
wealth
and
place
,
whereas
some
thinke
,
that
in
the
next
words
shee
speaketh
to
men
of
meaner
state
,
The
opening
of
another
part
of
vers.
10.
and
Doct.
3.
such
as
is
said
here
[
dwelt
by
Middin
]
a
place
they
say
,
where
they
met
more
vsually
for
a
Mart
or
exchange
of
their
wares
,
which
place
being
before
intercepted
by
the
enemies
,
and
now
free
for
all
to
haue
recourse
to
it
,
and
passe
too
and
fro
by
the
high
waies
,
shee
exhorts
them
that
repaired
thither
to
praise
the
Lord
.
This
opinion
of
theirs
is
gainsaid
by
the
purest
translations
,
and
beside
,
one
thing
should
bee
vnderstood
in
both
places
,
to
wit
,
of
tra●●ique
and
merchandise
,
if
it
were
so
.
But
the
word
[
Middin
]
is
not
to
be
taken
heere
for
the
proper
name
of
a
place
where
wares
were
sold
;
but
the
words
[
dwelling
by
Middin
]
are
to
bee
translated
thus
;
[
sitting
in
iudgement
.
As
if
she
should
say
,
let
men
of
authority
and
rich
lawyers
,
who
may
now
sit
in
iudgement
about
ciuill
causes
,
let
such
praise
the
Lord
,
because
they
may
now
doe
it
safely
.
It
is
the
honour
,
credit
,
peace
and
benefit
of
Magistrates
and
learned
counsellors
,
as
also
the
welfare
of
the
people
,
that
places
of
iudgement
and
iustice
be
frequented
and
vpholden
:
as
we
see
heere
in
England
in
our
Terme
times
at
Westminster
,
and
out
of
Terme
in
other
places
,
where
equity
and
right
are
maintained
,
and
wrong
and
iniurie
punished
.
Oh
it
is
a
time
full
of
desolation
,
when
through
famine
,
plague
,
or
any
in●ection
,
such
places
must
lie
vnoccupied
in
the
times
when
they
should
be
frequented
and
set
a
worke
in
deciding
causes
,
helping
the
innocent
to
his
right
,
and
weeding
out
of
euill
doers
.
Whereby
we
may
gather
how
heauy
times
those
were
,
when
iudgement
ceased
,
and
the
open
places
where
iustice
was
ministred
,
were
laid
wast
,
and
left
voide
.
And
therfore
we
reade
in
the
former
chapter
,
that
the
people
could
not
enioy
that
liberty
of
publike
iudgement
seates
,
but
they
were
driuen
to
go
priuately
to
Debora
for
iudgement
,
not
dwelling
sumptuously
in
palace
or
castle
,
famous
in
that
respect
,
Iudg.
4.
5.
or
honourable
,
but
obscure
vnder
a
Palme
tree
.
Now
therfore
as
they
when
they
might
againe
boldly
and
freely
sit
in
iudgement
,
are
heere
called
to
praise
God
for
it
:
So
such
persons
with
vs
enioying
such
priuiledges
,
ought
to
call
themselues
duely
and
daily
to
zealous
thankesgiuing
,
with
such
other
duties
as
accompany
the
same
,
yea
their
whole
life
should
sauour
thereof
.
And
they
shall
haue
much
to
answere
to
God
who
do
otherwise
.
As
for
the
people
,
what
duty
they
owe
for
enioying
this
benefit
,
I
will
shew
by
a
fitter
occasion
in
the
next
verse
.
But
to
let
these
goe
of
whom
I
haue
spoke
in
this
verse
,
because
Debora
Doct.
4.
in
vers.
10.
heere
speaketh
also
to
all
such
as
went
,
and
walked
by
the
way
;
this
should
cause
all
such
as
goe
to
and
fro
about
their
businesse
,
pleasure
,
or
other
necessarie
vses
,
as
trauellers
,
to
praise
God
highly
for
such
liberties
,
se●ing
a
little
before
that
,
the
high
waies
lay
vnoccupied
:
and
to
speake
of
the
benefit
thereof
one
to
another
to
his
praise
,
and
not
to
trauell
to
and
fro
in
rude
,
prophane
,
and
loose
manner
,
gabling
like
wild
geese
in
vnciuill
and
rude
sort
;
as
though
they
enioyed
such
liberties
to
offend
God
by
them
.
And
much
more
ought
their
behauiour
and
communication
to
bee
sober
and
Christian
like
,
when
they
goe
to
the
house
of
God
,
to
bee
edified
by
the
word
,
prayer
,
and
Sacraments
,
and
also
when
they
returne
home
againe
,
and
in
a
word
,
to
walke
harmelesse
in
all
places
;
which
behauiour
is
much
out
of
vse
in
this
land
,
and
yet
(
God
bee
thanked
)
not
altogether
in
some
places
.
But
heere
an
end
for
this
time
.
THE
THIRTIE
TWO
SERMON
ON
THE
FIFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceed
with
the
rest
that
I
haue
begun
withall
,
Vers.
11.
heree
Debora
speaketh
to
the
seruants
,
that
in
going
forth
to
draw
water
for
their
necessary
vse
,
were
not
free
from
the
archers
,
who
shot
at
them
,
and
put
them
to
much
paine
,
trouble
,
and
danger
,
or
feare
at
least
thereby
1.
Sam.
16.
11.
Where
we
see
,
that
as
they
who
are
in
the
meanest
places
of
seruice
,
are
not
to
bee
suffered
to
enioy
their
liberty
to
liue
idly
,
but
to
be
imployed
and
occupied
,
(
as
Dauid
,
when
he
was
young
kept
his
fathers
sheep
)
and
set
to
worke
,
that
they
may
be
maintained
thereby
:
(
and
such
ought
to
be
thankfull
when
they
may
goe
to
it
in
peace
:
)
so
they
are
to
bee
admitted
also
,
and
taken
into
the
number
of
them
that
worship
God
in
the
assembly
,
and
therefore
ought
duly
to
bee
brought
thither
by
their
gouernours
,
and
taught
there
to
know
him
.
Euen
such
as
cut
wood
and
draw
water
,
the
very
droyles
in
houses
,
(
as
they
are
called
)
who
doe
the
most
seruile
workes
:
and
therefore
in
some
countries
,
such
as
keepe
swine
,
Note
.
sheepe
,
and
cattell
,
which
is
more
base
then
to
serue
them
onely
,
euen
these
I
say
,
being
of
them
who
are
redeemed
by
the
precious
blood
of
Christ
,
as
well
as
other
,
should
be
taught
to
honour
God
aright
,
and
to
liue
vnder
his
gouernment
,
and
therefore
not
suffered
to
liue
brutishly
,
as
in
some
places
they
doe
,
but
be
brought
forth
by
their
parents
or
rulers
,
into
the
congregation
of
the
faithfull
,
to
learne
those
things
that
concerne
their
happinesse
and
peace
:
this
being
presupposed
,
that
there
they
shall
be
taught
.
Which
I
speake
to
the
shame
of
such
masters
,
and
gouernours
,
as
neuer
regard
any
such
matter
,
neither
consider
that
they
owe
that
education
to
them
,
for
the
seruice
they
doe
them
,
and
the
vse
they
make
of
them
,
and
most
of
all
,
that
they
owe
it
them
,
by
the
band
with
which
they
are
tyed
to
it
by
Gods
commandement
:
whereas
the
life
of
such
is
as
miserable
for
their
soule
,
as
they
vnder
the
Turkes
gallies
for
their
bodies
:
yea
euen
as
asses
who
spend
the
day
in
toyle
,
and
then
are
thrust
at
night
into
emptie
stables
;
so
are
they
sent
after
their
tedious
and
brutish
seruice
,
vnto
their
wofull
home
,
and
at
last
to
hell
,
as
a
heauie
recompence
of
their
labour
.
Fie
therefore
vpon
such
tyrants
.
And
yet
if
some
masters
in
conscience
of
the
commandement
,
doe
(
for
some
it
may
be
doe
)
giue
them
more
libertie
to
goe
to
the
assemblie
to
worship
God
;
yet
oft
times
another
euill
is
in
the
way
,
that
when
they
come
there
,
they
haue
nothing
taught
them
,
so
that
by
one
meanes
or
other
,
all
that
list
may
see
they
die
miserably
:
of
which
sort
,
oh
that
the
number
were
not
too
great
.
Thus
much
of
these
.
The
next
sort
spoken
to
in
this
verse
,
are
they
,
who
dwelling
in
villages
The
opening
of
the
next
point
in
vers
.
11
and
vnwalled
townes
,
were
left
desolate
,
and
driuen
from
their
habitations
,
and
they
laid
waste
,
rifled
,
robbed
,
and
left
ruinous
by
the
enemies
:
this
to
be
the
meaning
of
the
second
point
in
this
verse
,
appeareth
cleerely
by
the
best
translation
;
these
she
saith
,
might
now
safely
returne
to
their
habitations
and
townes
,
and
make
vp
their
ruines
and
breaches
,
and
dwell
in
them
againe
as
before
.
They
were
therefore
to
acknowledge
the
goodnesse
of
God
with
the
rest
,
who
yet
beside
the
driuing
them
from
their
owne
home
,
were
also
much
impouerished
,
and
sustained
great
losse
,
beside
feare
and
trouble
thereby
.
And
this
(
besides
the
dutie
of
thanks
for
our
safe
and
conuenient
dwelling
and
harbour
)
should
teach
vs
all
to
bee
highly
contented
,
Doct.
2.
in
vers.
11.
and
patiently
to
beare
our
impaired
and
decaied
estate
,
when
by
Gods
prouidence
,
without
our
fault
and
negligence
,
it
falleth
out
to
be
so
,
seeing
we
cannot
be
ignorant
,
that
Gods
people
haue
had
their
part
in
such
aduersities
before
vs
:
also
losses
by
fire
,
water
,
or
any
other
spoyling
or
wasting
of
our
goods
,
when
small
likelihood
could
be
seene
thereof
before
.
For
these
things
fall
out
,
and
the
like
changes
,
where
and
when
God
will
,
for
the
sinne
of
men
,
as
cousonage
,
deceit
,
securitie
,
hypocrisie
,
wilfull
ignorance
,
worldlinesse
,
idlenesse
,
delicacie
,
excesse
,
&c.
(
which
God
curseth
sometimes
with
beggerie
)
rash
trustings
,
suretiship
,
&c.
and
they
should
beare
their
punishments
,
because
they
haue
sinned
:
and
after
their
repentance
,
when
God
Mich.
7.
7.
hath
staied
the
plague
,
they
should
thankfully
,
and
without
murmuring
,
receiue
the
remnants
of
their
commodities
,
if
any
remaine
to
them
:
as
wee
reade
the
men
of
Beniamin
did
;
and
not
desperatly
and
impatiently
to
leaue
Iudg
21.
23.
all
at
sixe
and
seuen
,
because
they
see
themselues
disabled
from
euer
recouering
their
former
estate
:
which
is
a
signe
of
a
proud
heart
,
refusing
and
scorning
to
stoope
to
the
Lords
hand
and
visitation
,
as
Iob
himselfe
did
,
whose
losse
yet
(
we
know
)
was
exceeding
great
.
But
oh
the
madnes
of
men
,
who
Iob
1.
21.
when
they
being
occupied
about
their
commodities
,
are
crossed
in
them
,
contrarie
to
their
expectation
,
they
are
at
their
wits
end
,
when
the
Lord
hath
taken
but
that
which
he
lent
them
.
They
dreame
of
an
eternitie
here
,
Note
.
and
when
they
haue
well
feathered
their
nest
,
(
as
they
say
)
they
thinke
they
are
well
for
many
yeeres
:
oh
death
how
vnwelcome
art
thou
to
such
?
nay
the
smallest
losses
doe
cause
them
to
rage
and
crie
out
.
The
Lord
therefore
seeing
this
,
pulleth
from
one
here
,
and
from
another
there
,
to
acquaint
all
with
changes
,
and
teacheth
them
thereby
,
that
if
there
remaine
but
somewhat
to
them
,
of
the
plentie
which
they
sometime
enioyed
,
so
that
they
haue
not
vnthriftily
wasted
it
themselues
,
they
should
be
thankfull
,
as
these
here
are
willed
to
be
,
who
full
gladly
came
againe
to
their
ruinous
dwellings
,
from
the
which
they
had
been
driuen
by
the
force
of
their
enemies
.
And
they
whose
hearts
cannot
bow
to
yeeld
to
their
afflictions
meekely
and
patiently
,
but
doe
rebelliously
and
brutishly
harden
them
against
God
for
his
iust
corrections
,
shall
gaine
this
thereby
,
to
haue
them
with
Iudas
broken
in
peeces
with
his
mallets
of
terror
and
despaire
,
to
their
vtter
confusion
.
Oh
,
full
little
doe
such
know
themselues
,
by
spurning
against
God
,
to
kicke
(
as
it
were
)
against
pricks
.
It
is
Gods
mercie
(
as
the
Prophet
saith
)
Lamen.
3.
22.
that
they
are
not
consumed
:
much
more
then
,
to
giue
them
breathing
,
being
,
and
liuing
,
and
therefore
they
should
humbly
receiue
Gods
corrections
.
The
last
sort
that
she
calleth
to
praise
God
,
were
they
that
came
together
in
the
gates
of
their
cities
,
where
their
iudgement
seates
were
appointed
to
be
.
These
meetings
had
ceased
,
and
had
been
broken
off
,
through
the
preuailing
of
their
enemies
,
and
now
by
their
deliuerance
were
frequented
againe
.
What
a
punishment
that
was
,
and
how
great
a
calamity
to
the
Common
wealth
,
to
haue
execution
of
law
and
iustice
left
off
,
and
laid
downe
,
tending
so
necessarily
to
the
safegard
of
mens
estates
,
or
to
the
maintaining
thereof
;
by
the
cutting
off
of
malefactors
,
and
the
doers
of
iniurie
,
as
robbers
,
and
such
like
;
how
great
a
plague
that
was
,
I
say
,
they
well
know
,
who
are
not
ignorant
,
that
the
whole
safetie
(
in
a
manner
)
of
the
Common-wealth
,
is
maintained
and
vpholden
by
such
due
execution
of
law
and
iudgement
.
And
for
this
benefit
(
that
I
may
come
from
them
to
our selues
)
Doct.
3.
in
vers.
11.
all
that
liue
in
the
Church
and
Common-wealth
with
peace
and
welfare
,
haue
cause
to
magnifie
Gods
exceeding
goodnesse
in
that
one
respect
.
For
hereby
they
liue
safe
and
quiet
in
their
houses
,
they
enioy
their
goods
and
commodities
,
and
that
which
is
the
greatest
of
all
other
,
they
may
the
better
haue
libertie
and
the
benefit
of
true
seruing
of
God
,
which
maketh
all
the
rest
of
their
liberties
sauourie
.
And
this
with
the
other
particular
commodities
which
are
enioyed
of
vs
hereby
,
is
to
bee
acknowledged
to
bee
great
and
bountifull
,
the
rather
for
that
such
common
blessings
vsually
enioyed
,
are
seldome
reckoned
of
vs
to
be
thanke
worthie
.
And
among
those
who
went
out
and
in
at
the
gates
,
we
may
vnderstand
all
other
,
who
either
passed
through
,
for
their
profit
,
pleasure
,
or
for
any
other
necessarie
vse
and
cause
,
which
libertie
all
may
conceiue
how
great
it
was
,
and
therefore
both
they
then
,
and
we
now
who
enioy
the
same
libertie
,
must
hold
our selues
infinitly
bound
to
praise
God
in
this
behalfe
.
And
now
we
haue
heard
how
Debora
hath
called
all
sorts
to
the
praising
of
God
,
and
that
euen
for
such
benefits
as
are
in
little
account
with
vs
,
no
nor
thought
of
,
how
great
they
be
,
let
it
warne
vs
of
one
common
fault
,
that
we
be
more
mindfull
hereafter
of
Gods
goodnesse
,
in
his
ministring
to
our
vse
,
the
daily
benefits
which
he
bestoweth
on
vs
for
this
present
life
,
then
we
are
wont
to
be
:
as
the
sunne-shine
and
the
raine
;
the
peaceable
following
of
our
callings
within
doores
and
without
;
the
vttering
and
exchange
of
our
commodities
;
our
safe
dwelling
from
danger
of
enemies
,
and
the
benefit
of
mill
and
market
.
And
what
shall
I
say
else
?
as
for
our
freedome
from
forrain
enemies
,
and
our
trauel
without
danger
,
from
place
to
place
,
with
other
that
are
innumerable
:
which
though
we
haue
them
in
great
part
in
common
with
the
vnreasonable
creatures
,
yet
without
them
we
know
our
life
should
be
deadly
wearisome
to
vs
,
yea
none
at
al.
I
say
it
is
certaine
that
these
common
blessings
,
and
many
other
such
are
not
acknowledged
of
numbers
through
the
seuen
yeers
together
,
which
should
bee
remembred
(
one
or
other
of
them
,
I
meane
)
oft
times
euery
day
:
which
if
it
ought
to
be
in
these
common
benefits
now
mentioned
,
(
which
yet
are
but
transitory
;
)
then
what
cause
had
the
Apostle
,
in
respect
of
all
together
,
which
serue
for
his
life
,
and
that
which
is
to
come
,
to
charge
vs
in
all
things
to
bee
thankfull
?
And
1.
Thes.
5.
19.
by
this
that
all
sorts
are
heere
spoken
to
by
the
Prophetesse
;
it
teacheth
that
all
sorts
of
men
,
and
particular
persons
among
them
,
are
to
know
that
they
must
answere
to
God
for
themselues
about
thankes
,
euen
as
elsewhere
euery
man
is
commanded
to
walke
in
his
particular
calling
,
and
the
duties
therof
.
For
so
saith
the
Apostle
in
the
first
epistle
to
the
Corinthians
;
Let
euery
man
abide
in
the
same
vocation
wherein
hee
was
called
.
But
it
followeth
1.
Cor.
7.
20.
in
the
text
.
Vers.
12.
Vp
Debora
,
vp
,
arise
and
sing
a
song
:
arise
Barak
,
and
leade
thy
captiuity
captiue
,
thou
sonne
of
Abinoam
.
13.
For
they
that
remaine
,
haue
dominion
ouer
the
mighty
of
the
people
:
the
Lord
hath
giuen
me
dominion
ouer
the
strong
.
NOw
that
Debora
hath
called
all
the
people
of
Israel
to
thankesgiuing
for
The
sense
of
these
two
verse
.
12.
13.
the
victorie
,
in
the
three
former
verses
,
shee
stirreth
vp
her selfe
in
this
twelfth
verse
by
an
elegant
figure
,
that
other
might
bee
whetted
on
by
her
example
to
doe
the
same
.
And
she
calleth
Barak
to
triumph
,
and
with
a
certaine
pompe
to
make
a
shew
of
his
enemies
captiuity
and
conquest
:
which
was
to
the
great
honor
of
God
,
when
all
might
vnderstand
,
that
the
Canaanites
were
for
the
most
part
slaine
,
and
they
that
remained
aliue
,
were
prisoners
to
the
Hebrues
,
who
were
most
like
a
little
before
to
be
chopped
to
pieces
of
them
&
other
of
Gods
enemies
.
In
the
13.
verse
she
amplifieth
the
victorie
by
another
comparison
of
the
conquerers
,
with
those
who
were
conquered
:
these
hauing
been
valiant
,
wise
,
and
well
prouided
:
but
that
they
ouercame
them
;
namely
,
the
Israelites
were
but
as
a
remnant
,
and
yet
base
and
contemptible
.
This
is
the
summe
of
these
two
verses
.
Out
of
her
prouoking
of
her selfe
to
praise
God
,
as
if
shee
had
been
much
Doct.
1.
out
of
vers.
12.
behinde
in
that
dutie
,
when
yet
she
had
been
commendable
therein
,
as
wee
haue
heard
,
and
had
also
vrged
other
thereto
;
wee
may
see
that
this
hath
been
the
manner
and
course
of
Gods
people
,
to
thinke
they
could
neuer
do
enough
in
praising
God
,
when
they
haue
entred
seriously
into
consideration
of
his
goodnesse
,
but
euer
thought
themselues
cold
and
backward
in
respect
of
that
they
ought
to
haue
been
.
Doubtlesse
the
due
weighing
of
the
cause
,
made
her
stil
to
see
more
and
more
into
Gods
admirable
kindnes
,
till
she
was
ashamed
of
her
vnthankfulnesse
.
But
some
will
say
,
all
cannot
be
as
Debora
was
:
it
is
well
if
we
can
be
thankfull
when
we
be
prouoked
by
others
,
they
say
,
and
by
good
meanes
,
as
by
the
word
,
&c.
To
which
I
answere
,
It
is
cleare
indeed
,
wee
come
behinde
her
in
the
duty
;
but
is
there
not
enough
to
moue
vs
to
be
equall
to
her
,
yea
to
excell
her
therein
?
Shee
is
thus
thankfull
for
the
victorie
,
wee
haue
no
need
nor
cause
to
fight
:
shee
praiseth
God
for
peace
recouered
with
the
hazard
and
danger
of
ten
thousand
men
,
we
enioy
ours
without
putting
it
into
question
:
shee
,
for
bodily
blessing
,
we
haue
infinite
to
the
maintenance
of
health
and
welfare
,
then
the
which
what
could
shee
haue
more
for
this
present
life
?
besides
many
that
are
spirituall
to
season
the
other
,
and
yet
wee
come
short
of
her
in
thankfulnesse
neuerthelesse
.
And
that
which
I
haue
said
of
Debora
,
the
same
we
may
see
in
Dauid
,
Anna
,
and
others
.
Hee
in
the
Psalme
,
hauing
none
equall
to
him
in
the
performing
of
that
duty
,
affirming
that
hee
would
doe
it
three
times
,
nay
seuen
times
a
day
,
and
that
hee
would
doe
it
openly
in
the
congregation
,
and
priuately
by
himselfe
;
yet
as
though
hee
had
much
forgot
himselfe
,
and
had
waxen
dull
,
and
been
behind
other
therein
,
hee
quickeneth
vp
himselfe
to
it
,
saying
;
O
my
soule
,
praise
thou
the
Lord
,
and
al
that
is
within
Psal.
103.
1.
me
,
praise
his
holy
name
.
Hee
stirreth
vp
himselfe
,
wee
see
,
to
bee
feruenter
,
when
yet
he
was
very
forward
before
.
Which
I
speake
not
,
as
if
both
he
and
other
Gods
best
seruants
and
most
feruent
,
did
not
feele
oftentimes
a
kind
of
sleepy
deadnesse
in
them
to
good
duties
,
and
remissenesse
of
spirit
creeping
vpon
them
,
(
as
it
is
certaine
they
doe
,
seeing
they
carry
that
corruption
about
them
,
which
will
oft
cause
a
wearinesse
in
them
of
well
doing
for
the
time
,
)
but
they
hauing
a
greater
power
of
grace
working
in
them
to
subdue
it
,
they
gather
vp
and
stirre
themselues
againe
by
such
occasion
,
to
more
earnestnesse
,
and
so
finde
themselues
refreshed
(
by
a
new
meditation
of
their
slacknesse
)
with
double
courage
to
set
vpon
their
duties
.
And
to
that
end
they
helpe
and
sharpen
on
themselues
,
as
Dauid
and
Debora
did
;
and
sometime
are
supported
by
other
,
as
we
see
Moses
his
weake
hands
were
faine
to
Exod.
17.
12.
be
holden
vp
by
Aaron
and
Hur
against
Amalek
By
this
we
see
a
manifest
difference
betwixt
them
and
the
wicked
:
who
though
(
as
they
say
)
they
like
well
of
prayer
,
and
hearing
,
and
of
thankesgiuing
:
yet
they
professe
they
cannot
endure
nor
away
with
such
continuall
seruice
;
affirming
where
that
is
vrged
that
men
shall
neuer
haue
done
.
For
as
they
who
beleeue
how
greatly
they
are
beholding
to
God
for
his
goodnesse
,
do
charge
themselues
with
their
vnthankfulnesse
,
euen
when
they
are
forwarder
then
the
most
;
considering
they
are
then
but
vnprofitable
seruants
:
so
the
other
are
ready
to
post
it
off
to
others
,
as
testifying
thereby
,
that
they
be
more
beholding
to
God
then
they
hold
themselues
to
be
,
and
thinke
euery
little
to
bee
enough
that
they
are
to
doe
to
God
,
yea
and
that
a
word
and
away
may
serue
the
turne
;
euen
very
froth
it
is
that
they
offer
to
him
,
a
mocking
,
no
sacrifice
:
the
heart
neuer
enclining
(
for
it
cannot
)
to
any
such
thing
.
Rom.
8.
7.
Another
thing
in
this
verse
is
concerning
Barak
,
and
that
is
,
that
hee
should
in
a
shew
and
with
solemne
pomp
set
out
the
conquest
and
victorie
The
elearing
of
the
next
part
of
the
verse
.
which
God
had
giuen
them
ouer
their
enemies
.
Which
though
after
the
victory
in
warre
,
it
was
vsed
to
bee
done
by
the
Heathens
ouer
such
as
they
conquered
,
to
the
priding
of
themselues
,
and
the
vttermost
disgrace
of
them
that
were
subdued
;
yet
this
was
(
we
see
)
spoken
by
the
Prophetesse
,
to
the
end
that
God
might
haue
honour
therby
;
for
one
end
she
propounded
,
both
of
his
act
,
and
of
her
owne
;
and
that
was
,
the
giuing
of
honour
to
the
Lord
.
For
the
seeking
of
a
mans
owne
glory
,
is
no
glory
,
but
a
taking
it
Prou.
25.
27.
Doct.
2.
in
vers.
12.
from
God
,
and
a
prouoking
of
him
thereby
.
Nay
,
where
men
would
thinke
that
it
as
a
due
desert
to
them
;
yet
euen
there
let
them
beware
that
they
take
it
not
;
but
let
vs
all
acknowledge
Gods
goodnesse
with
thankfulnesse
,
for
that
he
will
vse
our
seruice
to
the
honouring
of
his
name
.
But
to
flesh
and
pride
our selues
in
the
yoking
and
subduing
of
our
enemies
,
this
were
no
better
then
the
act
of
Adonibezek
,
who
most
cruelly
cut
off
the
thumbs
of
the
hands
and
feet
of
seuenty
Kings
,
and
made
them
as
dogs
,
to
eat
bread
vnder
his
table
,
that
hee
might
glorie
in
their
extreme
reproch
and
shame
.
This
act
of
triumph
was
common
to
the
people
of
God
with
the
Heathen
,
but
not
done
in
so
prophane
and
common
a
manner
.
And
as
it
hath
been
in
war
,
so
the
like
in
some
sort
we
see
at
this
day
in
the
time
of
peace
,
that
tehre
are
of
al
sorts
who
hauing
sutes
and
controuersies
depending
betwixt
them
,
get
the
day
of
their
aduersary
,
and
doe
bring
the
one
the
other
to
a
meane
and
poore
estate
;
I
speake
of
such
as
contend
lawfully
,
and
hauing
a
good
cause
,
and
right
on
their
side
,
they
preuaile
by
order
of
iustice
one
against
the
other
,
and
doe
in
a
certaine
manner
triumph
thereby
.
But
what
then
?
In
all
this
the
one
beareth
as
hee
is
more
graciously
seasoned
then
another
,
a
lowly
mind
,
and
remembreth
(
though
he
haue
the
better
hand
,
and
other
wealth
beside
,
)
whence
hee
came
,
who
set
him
vp
,
and
why
;
that
is
,
not
to
glory
foolishly
of
his
welfare
ouer
his
aduersary
,
but
to
be
thankfull
to
God
,
and
therefore
is
moderate
and
sober
in
the
vse
of
all
such
liberties
,
and
more
fruitfull
in
doing
good
.
The
other
vseth
them
to
pride
himselfe
,
to
scorne
others
,
to
boast
of
his
successe
,
and
to
be
more
impudent
,
prophane
,
and
lawlesse
.
Both
these
triumph
ouer
their
aduersary
;
but
the
one
in
good
manner
as
not
glorying
that
he
hath
gotten
the
victorie
of
himselfe
,
or
by
his
owne
strength
,
the
other
most
vnbeseemingly
,
being
a
slaue
,
and
pesant
to
his
vnbridled
lusts
,
and
glorying
in
the
pride
of
life
.
The
reason
of
honouring
God
by
them
both
,
Debora
and
Barak
I
meane
,
Vers.
13.
is
set
downe
by
her
in
this
verse
;
and
that
was
,
seeing
the
Lord
had
wrought
wonderfully
for
them
,
and
giuen
many
men
,
euen
an
huge
army
,
into
the
hands
of
a
few
;
and
valiant
and
noble
warriers
he
had
caused
to
be
subdued
by
them
,
that
were
but
weake
and
meane
.
And
though
shee
ascribe
it
in
the
first
part
of
the
verse
,
vnto
the
persons
;
yet
that
we
may
know
that
she
ment
them
to
be
but
the
instruments
onely
appointed
by
God
to
get
the
victory
,
therefore
in
the
latter
part
of
the
verse
,
she
maketh
the
Lord
the
cause
of
it
,
saying
,
that
he
made
them
able
to
obtaine
,
and
so
to
preuaile
ouer
them
.
And
so
we
(
dearely
beloued
)
when
the
like
falleth
out
to
vs
,
that
God
by
small
meanes
worketh
great
things
for
vs
,
let
vs
learne
before
to
be
ready
to
see
and
acknowledge
it
.
For
example
,
when
the
Lord
shall
asswage
the
extremities
Note
.
of
his
seruants
,
either
in
paine
,
sicknesse
,
feare
of
vtter
vndoing
,
or
in
the
cruelty
of
their
enemies
,
whereas
none
saw
how
they
might
bee
like
to
recouer
themselues
any
more
;
as
when
all
helpe
and
hope
by
manward
is
past
;
when
he
(
I
say
)
shal
then
shew
his
helpe
,
that
was
not
in
any
likelihood
to
haue
been
looked
for
,
is
it
not
time
to
behold
his
great
goodnesse
and
wonder
at
it
with
due
praises
?
His
preuenting
of
that
notorious
Gun-powder
treason
,
with
the
remouall
of
many
great
enemies
of
his
people
,
when
death
onely
was
like
to
haue
done
it
(
God
knoweth
when
)
and
that
in
our
remembrance
,
since
the
entering
in
of
our
late
deceised
Queene
of
blessed
memorie
,
and
the
Kings
Maiesty
,
(
whom
God
inable
to
tread
them
vnder
his
feet
)
what
thankes
doe
these
worthily
require
of
vs
?
Moreouer
,
to
see
the
fruit
of
this
Gospell
,
which
is
for
the
most
part
so
contemptible
in
the
world
;
what
great
things
it
doth
in
subduing
the
stony
hearts
of
many
vnto
the
power
of
it
,
and
in
changing
them
,
(
though
for
the
great
cumpasse
of
the
land
,
and
the
long
time
that
it
hath
bin
preached
,
we
may
and
ought
to
lament
,
that
it
hath
preuailed
with
no
more
,
yet
that
grace
that
the
sincere
preaching
of
it
hath
wrought
in
many
thousands
,
is
to
be
remembred
,
thought
vpon
,
and
acknowledged
,
to
Gods
eternall
praise
.
Euen
as
in
all
ages
God
hath
done
wonderfully
,
I
meane
,
great
things
by
small
meanes
;
as
in
casting
downe
the
walles
of
Iericho
by
seuen
daies
compassing
it
with
blowing
trumpets
of
Rammes
hornes
.
Also
his
inabling
Gedeon
with
three
hundred
men
to
ouerthrow
an
armie
of
the
Midianites
,
who
as
grashoppers
couered
the
face
of
the
earth
.
And
Dauid
with
his
sling
to
conquer
great
Goliah
.
But
I
must
heere
cut
off
,
seeing
the
verses
following
are
many
,
and
must
be
handled
together
.
THE
THIRTIE
THREE
SERMON
ON
THE
FIFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
Vers.
14.
Of
Ephraim
their
roote
arose
against
Amalek
:
and
after
thee
,
Beniamin
,
against
thy
people
,
O
Amalek
:
of
Machir
came
rulers
,
and
of
Zebulon
they
that
handle
the
pen
of
the
writer
.
15.
And
the
Princes
of
Issachar
were
with
Debora
,
and
Ishachar
,
and
also
Barak
:
he
was
sent
on
his
feet
in
the
valley
:
for
the
diuisions
of
Reuben
were
great
thoughts
of
heart
.
16.
Why
abodest
thou
among
the
sheepfolds
to
heare
the
bleatings
of
the
flockes
?
for
the
diuisions
of
Reuben
were
great
thoughts
of
heart
.
17.
Gilead
abode
beyond
Iordan
:
and
why
doth
Dan
remaine
in
ships
?
Ashur
sat
on
the
sea
shore
,
and
tarried
in
his
decayed
places
18.
But
the
people
of
Zebulun
and
Naphthali
haue
ieoparded
their
liues
vnto
the
death
in
the
high
places
of
the
field
.
THis
is
the
first
point
of
the
second
part
of
the
chapter
,
in
these
The
sense
of
vers.
14.
words
of
the
text
to
the
19.
verse
:
which
second
part
was
diuided
into
three
:
as
is
to
bee
seene
in
the
first
entrance
into
the
chapter
.
In
the
first
,
they
are
brought
in
to
the
song
first
,
and
commended
by
Debora
,
that
did
helpe
in
the
warre
,
in
the
14.
and
part
of
the
fifteenth
verse
,
and
by
occasion
of
them
,
they
are
mentioned
next
,
and
their
slothfulnesse
is
reproued
,
who
being
of
the
tribes
,
did
not
helpe
in
the
battell
;
which
is
done
in
part
of
the
fifteenth
verse
,
the
16.
and
17.
and
after
shee
commendeth
Zebulun
and
Naphthali
,
for
that
they
had
ieoparded
their
liues
for
their
brethren
,
and
this
in
the
eighteenth
verse
.
This
to
be
the
meaning
of
these
verses
,
all
may
see
that
will
throughly
looke
into
it
.
But
yet
it
must
be
acknowledged
,
that
there
is
difficulty
in
some
of
them
.
This
therfore
I
will
cleare
as
I
am
able
,
and
labour
to
remoue
the
doubts
which
may
be
raised
to
trouble
the
Reader
.
To
the
which
end
wee
must
remember
that
which
was
before
said
,
that
Debora
first
speaketh
of
them
in
this
second
part
of
the
chapter
,
which
did
helpe
in
the
warre
.
And
shee
beginneth
with
Ephraim
,
And
whereas
some
expound
it
that
this
root
of
Ephraim
that
rose
against
Amalek
was
Ioshua
;
and
by
Beniamin
,
in
that
they
vnderstand
him
that
should
fight
against
them
afterward
;
that
is
to
say
,
Saul
,
who
did
so
indeed
.
It
is
true
,
that
both
these
are
said
to
haue
gone
against
Amalek
,
but
what
is
that
to
this
purpose
?
For
heere
in
this
part
of
the
song
,
Debora
signifieth
who
they
were
that
fought
against
the
Canaanites
at
that
time
.
Therefore
it
is
rather
likely
,
that
by
the
root
of
Ephraim
she
could
not
meane
Ioshua
,
who
was
dead
long
before
;
but
she
meaneth
her selfe
,
being
one
that
was
a
chiefe
person
in
that
tribe
:
for
it
appeareth
,
that
shee
was
an
Ephramite
,
and
it
is
said
that
she
iudged
Israel
,
dwelling
vnder
a
Palme
tree
between
Ramath
and
Bethel
in
mount
Ephraim
.
And
sure
it
is
,
that
by
her
charge
and
authority
the
battell
was
taken
in
hand
.
But
then
ye
will
obiect
,
that
the
warre
heere
mentioned
is
said
to
haue
been
against
Amalek
,
not
the
Canaanites
:
I
grant
it
,
but
by
a
figuratiue
speech
;
in
Amalek
we
are
to
vnderstand
the
Canaanites
also
.
And
thus
much
for
answering
this
first
doubt
out
of
these
words
,
[
Of
Ephraim
their
roote
arose
against
Amalek
.
]
The
next
is
out
of
the
words
which
follow
immediately
in
the
same
verse
,
which
are
these
;
[
and
after
thee
,
Beniamin
fought
against
thee
O
Amalek
.
]
Heere
vnderstand
this
word
(
Amalek
)
as
before
.
But
that
by
Beniamin
here
,
we
should
vnderstand
Saul
,
being
of
that
tribe
,
there
is
no
sense
in
it
,
Saul
being
yet
vnborne
;
but
certaine
of
the
tribe
of
Beniamin
:
for
it
appeareth
by
these
words
in
the
text
,
that
some
of
the
tribe
of
Beniamin
also
adioyned
themselues
to
Debora
,
from
the
first
beginning
of
the
battell
,
though
(
it
is
to
be
thought
)
they
were
but
few
in
comparison
.
The
other
words
in
this
14.
verse
haue
this
meaning
;
as
these
first
[
out
of
Machir
came
rulers
]
that
is
,
out
of
them
heere
named
of
Machir
,
which
was
a
noble
family
in
the
halfe
tribe
of
Manasses
,
there
came
certaine
worthy
men
to
helpe
in
the
battell
.
The
last
words
of
the
verse
,
which
are
these
,
[
Out
of
Zebulun
there
came
they
that
handle
the
pen
of
the
writer
,
]
they
haue
this
meaning
;
that
the
learned
and
skilful
Lawyers
,
who
were
exercised
in
handling
the
pen
,
did
helpe
as
they
might
fitliest
be
employed
and
vsed
,
whether
by
weapon
or
by
counsell
.
The
first
The
meaning
of
vers.
15.
and
16.
part
of
the
fifteenth
verse
concerning
Issachar
,
hath
this
sense
:
that
this
tribe
is
highly
commended
,
both
for
that
they
that
were
chiefe
in
it
consented
to
Debora
,
and
also
,
for
that
they
did
in
their
place
,
as
Barak
did
in
his
:
for
as
he
was
sent
to
mount
Tabor
,
so
it
seemeth
that
the
Princes
of
Ishachar
were
sent
into
the
valley
with
their
footmen
,
and
in
the
perill
and
ieopardy
of
the
Israelites
by
their
enemies
,
they
did
set
vpon
them
with
great
courage
,
and
behaued
themselues
valiantly
,
and
therefore
they
are
highly
commended
.
Thus
she
hauing
mentioned
them
that
helped
in
the
battell
,
she
turneth
,
by
occasion
of
them
,
to
those
that
did
not
helpe
,
beginning
in
this
15.
verse
with
the
tribe
of
Ruben
.
That
tribe
is
reproued
,
for
that
it
held
backe
to
the
great
griefe
of
their
brethren
,
from
fighting
among
them
,
and
for
that
they
did
not
in
so
great
danger
come
foorth
to
helpe
them
.
This
tribe
dwelt
beyond
Iorden
in
the
fat
pastures
,
and
as
it
appeareth
,
for
their
too
much
minding
,
and
care
of
their
cattell
,
and
their
commoditie
thereby
,
they
neglected
the
care
of
the
Common-wealth
.
And
in
that
it
is
said
,
that
there
were
great
thoughts
of
heart
for
the
Reubenites
diuiding
themselues
from
their
brethren
,
whether
the
meaning
of
the
words
be
,
that
these
thoughts
were
great
and
loftie
in
them
,
that
scorned
to
goe
at
Deboras
commandement
,
being
but
a
woman
;
or
whether
they
were
thoughts
of
wondring
and
lamenting
in
their
brethren
,
for
that
they
came
not
as
well
as
others
,
to
helpe
them
in
the
battell
;
the
repetition
of
the
words
doth
giue
more
warrant
for
to
take
them
in
this
latter
sense
,
as
a
lamentation
:
as
if
it
should
be
said
,
Oh
that
Reuben
should
not
come
ouer
Iorden
to
helpe
as
the
most
of
the
other
tribes
did
:
oh
,
it
was
wondred
at
,
and
much
to
be
lamented
.
And
besides
,
to
charge
that
tribe
to
be
proud
and
insolent
,
is
more
then
wee
may
or
ought
to
doe
vpon
an
vncertaine
ground
,
for
it
requireth
good
proofe
for
the
auouching
of
that
.
Reuben
(
that
is
the
Reubenites
that
came
of
him
)
is
here
described
by
their
calling
and
trade
,
that
they
were
keepers
of
cattell
,
and
the
places
that
they
dwelt
in
,
namely
among
goodly
pastures
.
And
where
it
is
added
,
Why
sattest
thou
among
the
sheepfolds
to
heare
the
bleating
of
the
flockes
?
it
is
so
to
be
taken
,
as
if
the
Reubenites
abode
and
remained
still
with
their
cattell
,
for
all
the
danger
that
was
:
and
did
declare
thereby
that
they
did
set
more
by
them
,
then
they
did
pitie
their
brethren
,
by
going
to
helpe
them
.
In
the
17.
verse
,
Gilead
is
in
like
manner
complained
of
,
they
abode
still
in
their
dwelling
The
meaning
of
verse
17.
place
beyond
Iorden
,
as
the
Reubenites
did
,
dwelling
neere
vnto
them
;
while
their
brethren
the
Israelites
were
in
great
ieopardie
,
fighting
with
their
enemies
.
But
here
commeth
another
great
doubt
to
be
answered
,
that
Obiect
.
seeing
Machir
,
a
noble
familie
in
the
tribe
of
Manasse
,
was
said
before
,
to
come
to
helpe
their
brethren
,
and
they
possessed
Gilead
:
I
say
if
Gilead
bee
commended
before
to
come
,
why
is
it
here
reproued
for
not
comming
?
This
doubt
is
answered
thus
:
Manasse
had
two
sonnes
,
Machir
and
Iair
,
of
Answ.
whom
came
two
great
families
,
both
which
possessed
Gilead
.
Therefore
those
Gileadites
which
came
of
Machir
,
could
not
bee
they
who
are
reproued
,
for
they
came
to
helpe
;
but
the
familie
of
Iair
,
who
also
dwelt
in
Gilead
,
for
they
came
not
.
The
next
that
are
reproued
here
,
are
they
of
the
tribe
of
Dan.
Who
are
not
reproued
simply
for
trauailing
in
ships
vpon
the
sea
,
but
they
are
blamed
here
for
remaining
in
ships
.
Now
at
that
time
(
whether
they
did
so
to
shelter
themselues
thereby
from
their
enemies
on
the
sea
,
or
for
their
trafique
,
and
did
not
rather
goe
out
of
them
,
and
helpe
the
rest
)
they
were
worthie
to
be
found
fault
with
,
for
their
so
doing
.
For
what
though
they
were
striken
with
such
a
feare
,
when
they
heard
of
the
armies
of
their
enemies
?
that
was
their
sinne
,
that
they
hasted
not
to
the
rest
,
against
their
enemies
to
assist
them
,
but
that
they
put
themselues
in
ships
,
that
so
they
might
passe
and
escape
from
them
,
or
follow
their
owne
priuate
businesse
:
which
was
a
thing
vtterly
vnbeseeming
them
,
they
were
therefore
worthily
and
iustly
reproued
for
it
,
as
I
haue
said
.
The
last
tribe
that
is
found
fault
with
,
is
the
tribe
of
Asher
,
who
excuse
themselues
for
being
absent
from
their
brethren
;
partly
for
that
they
dwelt
farre
off
,
and
partly
for
that
their
townes
and
cities
were
ruinous
,
and
not
well
fenced
,
and
therefore
they
said
,
they
tarried
at
home
,
lest
their
enemies
might
haue
taken
occasion
by
their
absence
to
spoile
them
,
which
they
saw
they
might
easily
haue
done
.
And
there
is
no
doubt
,
but
that
it
was
grieuous
to
these
tribes
to
be
thus
rebuked
;
the
which
the
holy
Ghost
would
haue
to
be
done
,
partly
for
their
owne
cause
that
they
might
see
in
what
great
fault
they
were
by
not
going
to
helpe
their
brethren
,
how
lightly
soeuer
they
accounted
of
it
,
and
also
that
they
might
repent
for
it
:
and
partly
in
respect
of
others
,
which
I
will
shew
when
I
come
to
the
doctrine
.
And
this
be
said
of
the
tribes
commended
and
reproued
,
except
the
two
tribes
of
Zebulon
and
Naphtali
,
who
did
more
specially
icopard
their
liues
for
their
brethren
,
as
it
followeth
in
the
next
verse
.
Here
she
commendeth
them
both
in
an
high
manner
(
though
some
The
sense
of
verse
18.
chiefe
men
in
the
tribe
of
Zebulon
she
had
praised
before
,
and
that
for
their
forwardnes
against
Gods
enemies
,
in
so
great
perill
,
as
we
haue
heard
,
they
were
in
.
For
it
was
a
ridiculous
thing
in
the
iudgement
of
men
,
for
such
a
small
number
as
they
were
,
to
goe
against
such
huge
armies
,
and
all
as
valiant
souldiers
addressed
in
warlike
furniture
,
by
whom
they
might
haue
been
swept
away
in
lesse
then
an
houre
;
but
they
preferred
God
and
his
word
before
their
owne
liues
.
By
the
high
places
mentioned
here
,
the
mount
Tabor
is
signified
,
on
which
they
were
appointed
to
stand
to
behold
the
multitude
of
the
Canaanites
,
and
yet
they
not
flying
away
from
them
,
but
marching
toward
them
,
their
faith
appeared
to
bee
so
much
the
greater
,
and
therefore
they
are
thus
commended
.
Thus
much
for
the
meaning
of
these
fiue
verses
.
Now
I
haue
cleered
that
which
was
needfull
to
be
made
plaine
in
this
Doct.
of
verse
14.
15.
storie
,
there
being
some
difficultie
therein
;
the
next
thing
is
,
that
we
seeke
a
further
benefit
by
it
.
And
first
by
them
who
are
commended
for
yeelding
their
helpe
in
that
great
worke
of
the
Lord
,
as
Ephraim
,
Beniamin
and
Ishaker
,
mentioned
in
the
14.
and
15.
verses
;
we
may
see
,
that
such
as
doe
set
themselues
to
further
Gods
people
,
or
his
seruice
,
shall
not
be
vnrecompensed
,
nor
forgotten
;
as
these
are
here
regestred
to
their
praise
,
neither
is
any
to
thinke
,
that
the
labour
and
trauell
so
bestowed
,
is
in
vaine
.
And
whereas
some
obiect
,
That
now
the
Scriptures
are
finished
,
and
therefore
no
man
Obiect
.
can
looke
for
the
same
particular
reward
that
these
enioyed
;
I
meane
,
to
be
Chronicled
in
the
monuments
thereof
:
yet
let
them
know
,
that
if
they
be
Answ.
faithfull
and
constant
to
the
end
,
the
Lord
hath
written
their
names
in
another
booke
,
farre
more
durable
,
euen
the
booke
of
remembrance
,
wherein
he
writeth
the
workes
of
the
Saints
,
that
he
may
both
here
,
and
for
euer
reward
them
,
and
honour
them
before
men
Angels
.
For
though
it
be
vsuall
Matth.
25.
34.
with
men
to
doe
as
the
Butler
did
to
Ioseph
,
I
meane
to
let
goe
vnrewarded
many
kindnesses
and
duties
done
to
them
by
their
neighbours
,
yet
God
who
is
lesse
bound
to
the
best
,
by
any
due
of
desert
,
but
only
of
his
free
promise
and
gracious
fauour
,
he
,
I
say
,
will
not
doe
so
:
for
why
?
if
one
offer
but
a
cup
of
cold
water
vnto
any
,
in
the
name
of
a
Disciple
,
that
is
,
because
he
is
Mich.
1.
42.
so
,
the
Lord
will
not
leaue
him
vnrewarded
.
Therefore
when
the
woman
in
the
Gospell
had
powred
ointment
on
the
head
of
our
Sauiour
,
he
said
,
that
Mark
.
14.
9.
wheresoeuer
the
Gospell
should
be
preached
,
that
act
of
hers
should
bee
remembred
and
spoken
of
.
Much
more
they
who
shall
honour
God
more
fruitfully
and
faithfully
,
may
assure
themselues
,
that
great
is
their
reward
from
him
:
for
hee
that
shall
forsake
any
thing
for
his
sake
,
shall
receiue
an
Matth.
19.
29.
hundred
fold
for
it
,
euen
in
this
life
,
besides
the
happinese
that
abideth
him
in
the
life
to
come
.
Oh
therefore
the
blockishnes
and
vnbeliefe
of
the
greatest
part
euen
of
Christendome
,
who
desiring
to
enioy
good
daies
while
they
liue
here
,
doe
in
no
carefull
manner
take
the
way
thereto
;
but
shift
as
the
baddest
sort
do
,
to
take
their
part
in
the
sinfull
pleasures
of
this
life
.
By
meanes
whereof
,
though
they
thinke
themselues
on
the
surer
hand
,
and
to
play
the
part
of
wise
men
;
yet
in
truth
they
neuer
finde
the
quiet
and
sweete
fruite
of
the
Gospell
,
which
yet
many
of
them
professe
;
nor
euer
attaine
the
happie
life
,
here
or
after
,
that
they
looke
for
.
Oh
,
things
present
doe
so
dazle
their
eyes
with
their
deceiueable
beauty
,
and
their
hearts
are
so
hollow
,
inconstant
and
vnfaithfull
,
that
if
they
be
tickled
with
loue
and
liking
of
any
thing
that
pleaseth
their
humour
,
how
dishonest
,
yea
and
filthie
soeuer
it
be
,
they
are
drawne
after
it
,
as
the
silly
fish
with
the
bait
.
So
that
it
is
no
maruaile
,
that
few
doe
beleeue
that
their
labour
in
the
Lord
shall
be
rewarded
;
by
chusing
rather
to
abide
affliction
,
then
to
embrace
the
short
pleasures
of
sinne
.
Oh
the
number
is
great
of
Malach.
3.
14.
them
that
follow
the
deuices
and
desires
of
their
owne
wicked
hearts
,
vpbraiding
the
godly
with
the
small
gaine
they
get
by
their
zealous
profession
of
religion
.
Indeed
it
is
a
thing
impossible
for
an
vnbeleeuer
,
to
see
either
the
vnfruitfulnes
of
his
owne
estate
,
or
the
gaine
of
the
contrarie
:
as
wee
see
by
them
in
Malach.
3.
who
aske
in
plaine
termes
,
If
it
be
not
in
vaine
to
serue
God
,
and
what
profit
commeth
thereby
,
&c.
But
this
ought
not
to
trouble
the
righteous
,
as
we
see
in
the
16.
verse
of
the
same
chapter
:
but
if
through
frailtie
they
slip
into
that
temptation
,
as
Dauid
did
,
Psal.
73.
let
them
doe
as
Psal.
73.
13.
he
did
,
vers.
17.
enter
into
the
Sanctuarie
of
God
,
and
change
their
opinion
.
But
as
fast
as
one
seeth
another
taken
away
,
and
for
all
the
fearefull
manner
of
the
death
of
some
of
them
,
who
haue
liued
as
if
they
feared
neither
hell
nor
iudgement
day
;
yet
what
one
of
an
hundred
remaining
behinde
still
,
is
brought
any
thing
neerer
to
a
Christian
life
thereby
?
Now
more
particularly
by
these
of
Machir
or
Manasses
,
Zebulon
,
and
Doct.
2.
in
vers.
14.
15.
Issachar
,
which
were
chiefe
men
in
the
tribes
,
and
yet
forward
and
readie
to
ioyne
with
the
rest
against
Gods
enemies
;
wee
learne
,
that
as
the
mightiest
and
wealthiest
should
not
come
behind
others
in
any
part
of
Gods
seruice
,
but
put
foorth
themselues
before
them
,
as
these
here
did
:
so
they
that
doe
not
so
,
must
see
that
they
shall
haue
reproch
for
their
negligence
and
sloth
,
as
the
other
shall
be
renowned
of
God
himselfe
,
as
wee
see
here
these
be
:
which
were
enough
to
put
heart
and
courage
into
that
sort
of
men
particularly
,
if
sinne
haue
not
plucked
it
out
.
But
of
this
I
speake
in
other
places
by
occasion
,
and
therefore
I
say
no
more
now
.
Now
Debora
passeth
from
these
whom
she
commended
,
and
turneth
to
the
other
whom
she
discommendeth
,
in
these
verses
.
Whereby
we
may
see
Vers.
15.
16.
17.
how
great
the
reproch
of
them
is
,
who
do
not
helpe
in
Gods
house
,
to
set
forward
his
worke
,
and
to
ioyne
with
his
seruants
therein
.
For
such
do
not
only
discourage
their
brethren
,
and
let
the
worke
lie
raw
and
vnperfect
;
but
they
flesh
their
aduersaries
,
and
God
knoweth
whether
they
would
not
also
turne
on
their
sides
,
if
they
should
be
tryed
.
Wherein
it
is
not
amisse
to
obserue
the
plaine
dealing
of
the
holy
Ghost
in
this
narration
:
for
as
he
ingenuously
yeeldeth
testimony
of
praise
to
the
well
deseruing
:
so
hee
conceileth
not
the
shame
of
the
carelesse
and
slothfull
,
but
rebukes
them
without
respect
of
persons
.
Which
dealing
,
as
it
sheweth
what
course
he
will
take
in
that
solemne
day
,
wherin
he
will
iudge
the
world
with
equity
:
so
it
should
driue
all
fooles
out
of
these
conceits
,
whereby
they
beguile
themselues
saying
;
rush
,
God
will
doe
neither
good
nor
euill
;
and
that
hee
will
not
smite
them
,
but
they
shall
escape
better
then
others
,
&c.
which
was
the
errour
of
them
who
(
till
they
found
the
contrary
)
would
neuer
be
perswaded
but
their
estate
was
good
,
saying
,
Lord
,
Lord
,
&c.
as
though
thereby
they
should
haue
entred
into
his
kingdome
.
And
as
this
is
true
in
the
generall
,
so
is
it
in
particulars
,
both
bodily
and
spirituall
.
For
though
in
the
corrupt
practise
of
this
wicked
world
,
we
see
euery
one
is
for
himselfe
,
as
the
prouerbe
speaketh
;
posting
off
the
regard
of
the
needy
to
others
:
yet
if
we
enter
into
the
Lords
sanctuary
,
and
looke
what
is
required
by
his
word
,
wee
shall
finde
it
odious
,
vnnaturall
,
and
highly
displeasing
in
the
sight
of
God
,
that
there
is
not
compassion
in
one
to
another
,
and
care
in
one
ouer
another
,
as
equity
and
band
of
duty
requireth
;
that
as
they
should
warme
the
hearts
of
their
brethren
with
relieuing
them
readily
in
their
bodily
necessities
and
dangers
;
so
should
they
comfort
their
soules
likewise
with
holy
instruction
and
spirituall
refreshing
,
as
by
good
occasion
and
opportunity
they
may
.
And
as
these
should
haue
done
it
in
warre
,
so
ought
we
as
well
in
peace
.
This
dutie
owe
superiours
,
either
in
nature
,
age
,
place
or
gifts
,
to
the
inferiours
,
to
backe
,
encourage
and
instruct
them
:
equals
,
to
each
other
,
to
admonish
,
comfort
,
visit
,
and
support
,
or
restore
one
the
other
in
meekenesse
as
there
shall
be
cause
.
This
is
not
the
Ministers
duty
alone
,
but
of
others
;
which
if
it
were
practised
,
wee
might
say
indeed
that
great
is
the
benefit
of
Christian
fellowship
;
whereas
now
men
looke
vpon
one
another
,
as
if
they
knew
them
not
,
and
had
as
lieue
haue
their
roome
as
their
company
.
But
what
other
is
to
bee
looked
for
,
while
Gods
ordinances
,
(
whereby
hee
hath
prouided
that
this
duty
of
caring
one
for
another
,
shall
bee
nourished
)
are
contemned
and
set
at
naught
?
But
yet
for
all
this
,
I
would
not
thus
bee
vnderstood
,
as
though
men
ought
to
breake
off
and
leaue
their
lawfull
callings
to
seeke
(
as
some
say
they
do
)
occasions
to
be
doing
of
good
,
by
conference
,
&c.
as
some
idle
and
phantasticall
persons
are
glad
to
pretend
such
things
,
to
the
end
they
may
liue
idely
,
and
be
held
within
no
bounds
:
but
yet
(
as
it
may
fall
out
)
when
they
are
called
more
necessarily
to
some
speciall
duties
of
visiting
one
another
in
sicknesse
,
or
eating
and
drinking
together
,
for
the
time
,
vpon
some
such
waighty
and
iust
occasion
they
may
.
But
otherwise
they
are
,
and
that
with
faithfulnesse
and
diligence
,
to
attend
vpon
their
lawfull
vocation
,
vnlesse
with
their
conference
and
good
communication
and
such
like
doing
of
God
,
they
may
do
the
duties
of
their
callings
also
;
which
in
trauelling
and
iourneying
together
about
their
businesse
,
they
may
.
And
this
be
gathered
from
the
reproofe
of
all
the
tribes
in
generall
,
mentioned
in
these
three
verses
.
But
now
let
vs
marke
somewhat
out
of
them
more
perticularly
.
For
of
2
Reuben
and
Gilead
it
is
expresly
said
,
that
they
neglected
this
duty
for
their
owne
profit
,
and
that
they
were
more
bent
to
the
seeking
of
that
,
then
to
lend
their
helpe
where
they
owe
it
.
This
was
found
fault
withall
in
them
:
euen
as
our
Sauiour
found
the
like
fault
with
them
,
who
were
inuited
by
Luk.
14.
18.
him
vnto
another
duty
,
euen
to
the
great
supper
,
as
these
were
to
fight
against
Gods
enemies
,
they
excusing
their
absence
for
their
owne
priuate
advantage
,
euery
one
his
way
:
one
had
hired
a
farme
,
another
had
bought
oxen
,
and
he
must
euen
then
go
trie
them
;
and
another
had
married
a
wife
;
to
whom
may
bee
added
the
third
sort
of
hearers
mentioned
by
our
Sauiour
,
whose
sinne
was
of
the
same
kind
,
whom
the
cares
of
the
world
,
and
thornes
of
riches
choke
,
so
that
the
seed
sowne
in
them
brings
forth
no
good
fruit
.
This
worldly
minde
and
sloth
in
men
to
preferre
their
owne
Mat.
13.
22.
profit
before
Gods
businesse
,
far
more
waighty
;
God
in
no
wise
can
abide
.
And
yet
a
common
sinne
it
is
,
and
not
in
the
worst
sort
of
professors
onely
;
(
as
we
see
in
Martha
,
who
lost
the
best
part
,
when
Christ
was
at
her
house
,
and
that
by
cumbring
her selfe
needlesly
)
who
for
their
owne
priuate
commodity
neglect
and
passe
by
duties
to
God
and
their
brethren
,
and
those
very
waighty
:
for
while
they
puddle
for
earthly
pearles
,
they
forgoe
the
peerlesse
pearle
of
faith
and
regeneration
,
being
,
(
if
they
could
see
it
)
farre
more
gaineful
then
their
best
merchandise
,
and
by
infinite
degrees
excelling
them
all
.
And
let
vs
all
take
heede
,
seeing
commonly
it
so
falleth
out
,
that
he
who
is
wittingly
carelesse
in
some
duties
,
is
not
very
forward
in
other
,
how
waighty
soeuer
,
that
it
be
not
so
with
vs
,
that
while
we
aime
at
heauen
,
more
then
some
other
,
we
be
not
waighed
downe
,
as
it
were
,
with
bolts
vpon
our
heeles
,
to
the
depth
of
earthlinesse
,
and
so
make
our
dwelling
vnder
the
earth
;
in
perpetuall
darknesse
.
And
this
by
the
occasion
of
the
sin
in
these
two
tribes
,
bewailed
by
Debora
,
speaking
in
her
song
of
one
of
them
thus
;
for
the
diuision
of
Ruben
,
in
that
he
diuided
himselfe
from
his
brethren
,
there
were
great
thoughts
of
heart
,
that
is
,
much
maruelling
and
lamenting
for
his
so
doing
.
Of
the
other
thus
:
Gilead
remained
beyond
Iordan
;
as
if
she
should
say
,
euen
then
,
when
their
brethren
were
fighting
with
their
enemies
,
they
of
Gilead
sat
still
at
home
,
whom
yet
the
businesse
concerned
as
much
as
themselues
that
lamented
it
.
And
was
not
that
then
very
lamentable
?
And
as
I
haue
spoken
of
this
one
sinne
,
the
same
may
be
said
of
the
rest
how
much
to
bee
bewailed
they
are
,
and
namely
,
these
more
neere
akind
.
Euen
so
it
is
,
when
good
men
to
these
,
as
techinesse
or
conceits
,
or
any
other
sinister
corruptions
to
separate
men
from
their
brethren
,
and
thereby
to
make
them
backward
in
helping
forward
the
good
things
which
otherwise
might
bee
,
as
in
keeping
the
vnruly
in
order
,
and
within
compasse
;
or
helping
to
bring
in
a
sound
and
good
ministery
,
or
any
other
commendable
thing
,
by
their
care
and
industry
.
Oh
how
it
should
grieue
vs
when
wee
see
them
backward
in
any
good
thing
,
who
should
bee
forward
.
Indeed
when
the
diuell
hath
so
fare
wound
in
with
men
,
as
to
diuide
them
from
their
brethren
,
they
stand
stifly
in
defence
of
their
doing
(
so
little
doth
it
greeue
them
)
but
it
pierceth
the
hearts
of
the
godly
,
in
respect
both
of
the
wrong
done
to
themselues
,
&
the
scandall
offered
to
others
;
as
also
because
they
deserue
thereby
,
that
their
former
forwardnesse
and
fruits
should
bee
called
into
question
.
Demas
made
light
of
his
going
from
Paul
:
but
hee
writes
mournfully
of
it
to
Timothy
,
in
this
manner
:
Demas
hath
forsaken
me
,
and
hath
imbraced
,
that
is
to
say
,
hee
2.
Tim.
4.
10.
resteth
in
this
present
world
.
And
no
maruell
;
for
the
truth
is
,
the
better
a
mans
properties
be
,
the
more
lamentable
are
his
personall
blemishes
.
Euen
as
when
a
man
comely
,
and
of
very
good
shape
in
all
other
parts
very
personable
of
body
,
hath
a
wooden
leg
,
or
some
other
grosse
disfiguring
of
him
,
all
men
obserue
it
with
commiseration
and
pity
.
Now
of
Dan
seuerally
she
complaineth
,
for
that
they
of
that
tribe
fled
away
Doct
vers.
17.
for
feare
of
the
enemies
,
from
their
dwelling
places
,
if
not
also
for
their
worldly
profit
,
as
Reuben
and
the
other
did
,
as
we
haue
heard
in
the
exposition
of
this
verse
.
So
that
as
these
did
another
way
,
and
in
another
respect
deserue
blame
,
as
wee
see
,
namely
,
for
their
feare
of
their
enemies
,
whereas
they
should
haue
rather
vnderstood
,
that
it
behoued
them
to
haue
taken
part
with
their
brethren
:
so
the
ill
fauourednesse
(
if
it
could
bee
seene
with
the
eye
and
the
vnseemelinesse
of
it
in
them
,
)
teacheth
what
a
slauish
affection
this
feare
and
timerousnesse
is
,
and
what
a
burthen
to
Gods
seruants
,
when
their
faith
is
damped
,
and
hindred
by
it
,
that
it
cannot
haue
the
proper
worke
;
that
is
,
to
harten
and
encourage
them
to
bee
forward
and
zealous
in
the
worke
of
the
Lord
,
but
shiftingly
to
prouide
for
themselues
.
And
therefore
in
the
Reuelation
,
this
spirituall
fearefulnesse
is
threatened
as
seuerely
Reuel.
21.
8.
as
adultery
and
murther
;
and
therefore
(
doubtlesse
)
is
no
lesse
then
a
great
blemish
.
This
,
I
say
,
is
in
men
a
shamefull
sinne
,
to
be
content
that
other
shall
beare
the
brunt
,
and
themselues
goe
free
.
Such
shall
smart
and
be
wounded
deeply
,
when
the
other
shall
reioyce
.
Howbeit
this
I
will
adde
,
that
as
this
fearefulnesse
comming
from
a
false
heart
,
destitute
of
the
loue
of
God
and
faith
,
is
damnable
disobedience
to
God
,
and
trechery
to
men
:
so
yet
because
it
may
through
infirmity
cleaue
to
a
right
good
seruant
of
God
(
for
we
must
wisely
discerne
of
the
cause
from
whence
it
ariseth
,
)
therefore
we
must
not
count
alike
of
both
:
as
we
haue
good
warning
by
Peters
example
,
who
of
meere
frailty
feared
to
confesse
his
master
,
but
by
and
by
he
went
by
himselfe
,
and
wept
bitterly
for
it
:
whereas
they
whose
feare
riseth
of
falshood
and
meere
carnall
respects
onely
seeke
grosly
to
auoide
danger
,
but
relent
not
after
for
their
sinne
:
therefore
we
must
be
waile
both
,
but
pity
them
that
haue
been
ouercome
through
frailty
,
and
commend
their
estate
to
God
,
to
giue
them
more
strength
and
courage
,
and
not
daring
be
bold
to
censure
them
so
farre
as
to
say
,
that
Christ
will
denie
them
before
his
father
;
for
they
are
as
farre
from
falshood
and
malice
,
as
they
are
from
resolution
and
Christian
magnanimity
,
yea
and
much
further
;
and
let
vs
rather
that
thinke
we
stand
,
beware
that
we
fall
not
.
Now
after
all
these
,
she
speaketh
of
the
men
of
Ashur
,
who
excused
their
Doct.
2.
in
vers.
17.
not
comming
forth
to
helpe
against
their
enemies
,
by
meanes
of
their
weak
defences
at
home
,
and
their
farre
distance
:
but
howsoeuer
they
thought
they
had
good
reason
for
their
absence
,
we
see
that
they
are
also
reproued
by
the
spirit
of
God
in
Debora
.
To
teach
vs
,
that
it
shall
little
boot
vs
to
make
defences
for
our
sinne
,
and
that
wee
cannot
hide
it
from
God
,
and
that
hee
looketh
for
another
thing
at
our
hands
,
that
wee
should
not
refuse
to
obey
his
word
,
no
,
though
it
be
with
some
danger
.
Which
if
we
refuse
to
do
,
as
these
are
heere
dispraised
,
and
sharpely
reproued
for
not
so
doing
;
so
we
in
the
day
of
iudgement
shall
be
not
onely
put
to
shame
and
rebuke
with
in
ecouerable
losse
for
our
slight
gaine
by
our
excuse
making
;
but
also
we
shall
be
cast
from
Gods
presence
for
euer
.
Thus
wee
haue
heard
how
shee
hath
commended
the
tribes
that
did
fight
against
the
enemies
,
and
dispraised
those
that
refused
,
and
hath
said
nothing
of
Iuda
,
Simeon
,
Leui
,
and
Gad
;
and
therfore
neither
haue
I
any
thing
to
say
of
them
,
who
must
haue
my
ground
of
all
that
I
speake
,
from
the
word
.
And
that
which
remaineth
in
this
first
point
of
the
second
part
,
is
of
the
two
tribes
,
Zebulun
and
Naphtali
:
who
in
the
middest
of
the
earthlinesse
,
feare
and
pretences
of
their
brethren
,
did
(
as
wee
haue
heard
in
the
exposition
of
this
verse
)
put
their
liues
in
danger
by
fighting
with
the
enemies
.
Of
whom
although
I
haue
spoken
sufficiently
Doct.
vers.
18.
before
,
yet
this
I
adde
,
that
if
the
cause
so
require
,
we
should
be
ready
to
giue
our
liues
for
the
brethren
.
Which
Saint
Iohn
meant
,
when
he
said
,
wee
ought
Ioh.
3.
16.
to
lay
downe
our
lines
for
the
brethren
,
euen
as
our
sauiour
did
,
leauing
vs
an
example
.
And
as
this
case
falles
out
seldome
,
so
yet
when
it
doth
,
we
ought
not
to
be
to
seeke
of
this
readinesse
,
and
willing
minde
to
do
this
seruice
for
them
,
considering
that
we
are
neuer
like
to
yeeld
our
liues
in
better
maner
,
vnlesse
〈◊〉
.
it
be
for
the
Lords
cause
and
Gospell
directly
,
which
is
in
a
manner
all
one
.
And
why
not
?
when
we
see
that
some
will
be
ready
to
doe
so
for
some
benefactor
of
theirs
,
who
hath
been
bountifull
toward
them
.
As
S.
Paul
saith
,
for
a
good
or
bountifull
man
,
perhaps
some
will
die
.
Now
if
wee
ought
to
hold
Rom.
5.
7.
our
liues
on
this
condition
,
that
beside
the
many
casualties
whereto
they
are
subiect
,
they
ought
also
to
bee
ready
to
bee
offered
at
the
pleasure
of
God
with
all
things
else
that
we
enioy
with
them
,
wee
may
see
,
that
it
is
no
wise
part
to
be
wedded
to
that
which
wee
haue
heere
lent
vs
heere
below
,
nor
to
our
liues
themselues
,
as
we
are
(
and
the
rather
,
for
that
our
Sauiour
professeth
,
that
he
who
will
saue
his
life
,
shall
lose
it
)
prising
them
at
so
high
a
reckoning
as
wee
doe
;
namely
,
to
count
them
as
our
paradise
;
which
is
the
chiefe
cause
that
we
doe
so
dote
vpon
them
,
and
also
that
we
do
so
meanely
esteeme
and
make
account
of
the
life
to
come
,
as
that
our
hearts
do
little
long
after
it
.
And
to
conclude
,
by
the
opposition
of
these
forementioned
tribes
,
let
vs
learne
wisedome
,
and
iudge
righteous
iudgement
.
Let
vs
marke
the
repugnant
example
of
both
sorts
of
men
,
the
zealous
according
to
knowledge
on
the
one
side
,
and
the
carelesse
on
the
other
:
also
their
actions
their
affections
,
and
their
reward
,
obseruing
how
the
Lord
honoureth
,
encourageth
and
recompenseth
the
one
with
the
loue
of
his
people
,
&
maine
blessings
:
and
how
he
brandeth
the
other
with
a
blacke
cole
of
infancy
and
shame
:
that
as
we
like
or
abhorre
their
portion
)
so
we
may
like
the
grace
of
the
one
,
and
abhorre
the
practise
of
the
other
.
It
followeth
.
THE
THIRTY
FOVRE
SERMON
ON
THE
FIFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
19.
The
Kings
came
and
fought
,
then
fought
the
Kings
of
Canaan
in
Taanach
by
the
waters
of
Megiddo
:
they
receiued
no
gaine
of
money
.
Vers.
20.
They
fought
from
heauen
,
euen
the
starres
in
the●●
courses
fought
against
Sisera
.
Vers.
21.
The
riuer
Kishon
swept
them
away
,
that
ancient
riuer
,
the
riuer
Kishon
.
O
my
soule
thou
hast
marched
valiantly
.
Vers.
22.
Then
were
the
horse
hoofes
broken
with
the
beating
together
of
their
mightie
men
.
IN
these
words
is
contained
the
second
point
or
branch
of
The
sense
of
these
foure
verses
.
the
second
part
of
the
chapter
,
wherein
Debora
setteth
downe
the
manner
of
the
battell
on
the
behalfe
of
the
enemies
,
namely
,
that
they
came
solemnely
to
fight
,
and
well
prouided
;
accompanied
with
Kings
,
both
of
Canaan
and
other
countries
,
to
furnish
and
adorne
the
armies
:
and
yet
for
all
that
,
they
fought
vnprosperously
and
vnhappily
,
and
had
very
hard
successe
.
For
the
Lord
fought
against
them
from
heauen
;
the
riuers
and
waters
swallowed
them
vp
,
and
swept
them
away
:
and
their
horses
were
vnhoofed
.
Now
when
they
were
fought
against
all
these
waies
,
they
were
scattered
&
fell
before
Israel
,
in
wonderfull
manner
,
for
all
the
multitude
&
shew
of
them
.
This
vnprosperous
fighting
of
theirs
,
is
set
down
by
her
,
first
generally
in
the
19.
verse
,
&
then
more
particularly
in
the
next
three
;
as
shall
appeare
when
we
come
to
them
.
In
the
19.
verse
thus
;
by
a
figure
whereby
(
not
without
a
bitter
vpbraiding
of
them
)
she
intimateth
more
then
she
expresseth
.
They
receiued
no
gaine
of
money
:
nay
,
they
iost
all
,
and
Israel
enioyed
a
rich
spoile
.
The
like
figure
is
vsed
in
the
Psalme
:
A
broken
heart
thou
wilt
not
despise
,
that
is
,
Thou
wilt
make
Psal.
51.
17.
great
account
of
it
.
The
phrase
it selfe
,
as
we
vse
it
,
(
for
it
is
a
nipping
scoffe
)
is
as
much
,
as
if
she
had
said
,
they
might
put
the
gaines
in
their
eyes
,
&c.
In
this
verse
also
she
sheweth
the
pompe
and
multitude
of
the
enemies
,
Verse
19.
and
how
they
filled
all
the
plaine
betwixt
mount
Tabor
,
and
the
townes
of
Taanach
and
Megiddo
,
euen
to
their
riuers
running
by
them
,
which
were
called
by
the
same
names
;
this
(
I
say
)
Debora
doth
as
well
declare
,
as
how
ill
they
sped
,
namely
,
that
they
got
not
that
which
they
sought
and
looked
for
,
I
meane
,
the
ouerthrow
and
spoile
of
the
Israelites
:
nay
rather
,
they
were
miserably
spoiled
and
distroyed
themselues
.
By
the
which
,
two
things
may
be
noted
:
One
,
that
wee
may
see
the
glorie
of
wicked
men
,
florishing
like
the
greene
bay
tree
.
I
say
,
of
wicked
men
,
(
for
otherwise
,
I
grant
,
godly
persons
may
be
honourable
and
great
)
and
we
may
see
also
that
this
their
glorie
reacheth
,
as
it
were
,
to
the
very
cloudes
,
as
wee
reade
in
the
Psalme
:
yea
Psal.
37
35.
and
that
in
the
time
of
warre
,
as
here
,
which
yet
can
in
no
wise
shew
it
,
as
the
times
of
peace
may
:
yea
,
and
that
for
their
glorie
they
may
be
sholed
with
Princes
,
and
be
almost
companions
with
Kings
:
these
,
I
say
,
and
such
like
,
we
may
possibly
see
,
as
terrors
to
daunt
and
grieue
vs
;
for
the
aduancement
of
them
,
is
heauinesse
and
matter
of
hanging
downe
the
head
to
the
righteous
.
And
w●●t
of
this
,
you
may
say
,
when
this
may
bee
seene
?
and
why
shall
it
be
thus
▪
Surely
,
that
Gods
people
may
not
haue
their
eyes
dazeled
with
their
pompe
and
glorie
,
when
they
shall
see
them
pulled
from
it
;
but
that
they
may
hereby
be
weaned
and
estranged
the
more
,
from
the
dangerous
and
poysoned
baites
that
would
hurt
them
,
as
they
haue
done
the
other
,
but
by
faith
●ee
their
downfall
euen
in
the
middest
of
their
glorie
,
and
while
they
to
their
hearts
desire
enioy
all
outward
things
,
and
all
because
they
are
the
Lords
ranke
enemies
.
Secondly
,
that
they
may
cleaue
to
God
more
faithfully
,
and
also
waite
more
constantly
to
see
the
glorie
of
such
turned
to
shame
,
if
they
preuent
it
not
by
repentance
.
And
let
this
be
the
vse
of
this
first
thing
vnto
vs
.
The
second
that
I
note
here
is
this
,
(
according
to
that
in
the
Prouerbs
)
that
the
wicked
doe
not
alwaies
roste
that
which
they
get
in
hunting
:
that
is
,
they
2
Prou.
12.
27.
doe
not
alwaies
attaine
to
that
,
which
they
promise
themselues
in
the
earnest
desire
of
their
hearts
;
and
whereof
they
haue
great
likelihood
,
as
well
as
hope
:
but
God
cutteth
them
off
from
it
,
to
their
great
vexation
and
disappointment
:
yea
,
and
the
godly
shall
see
it
,
and
triumph
,
as
Debora
did
here
,
and
Israel
ouer
Pharao
.
For
though
that
be
true
,
that
they
are
fatted
here
,
and
haue
more
then
they
might
looke
for
,
(
which
yet
they
haue
but
to
their
destruction
)
yet
,
that
the
righteous
may
not
enuie
them
,
but
see
that
the
Lord
takes
their
part
against
them
,
and
lest
the
proud
themselues
should
thinke
there
is
no
God
that
seeth
them
,
they
are
crossed
in
their
purposes
,
and
many
times
when
they
hope
for
that
which
they
would
most
willingly
enioy
,
the
Lord
frustrateth
and
mocketh
them
,
as
he
did
the
King
of
Aram
,
2.
King
.
6.
12.
when
all
his
secret
plots
and
purposes
against
the
King
of
Israel
,
were
bewraied
to
him
by
the
Prophet
Elisha
,
and
hee
sheweth
them
thereby
,
that
they
haue
him
not
alwaies
at
their
commandement
:
as
neither
can
they
goe
about
any
of
their
attempts
,
without
his
sufferance
.
That
it
may
be
verified
,
that
(
when
none
else
can
)
yet
euen
then
God
resisteth
the
proud
.
And
as
the
Lord
thus
matcheth
and
disappointeth
them
,
when
it
seemeth
good
to
him
,
in
their
common
dealings
,
that
they
attaine
not
that
which
they
aime
at
,
and
looke
for
;
so
especially
when
they
fight
against
God
,
and
play
the
giants
against
heauen
like
Nebuchadnezzar
:
and
when
their
insolencie
vttereth
it selfe
against
the
poore
Church
of
God
,
(
as
many
of
them
chuse
this
as
the
fittest
obiect
to
vomit
their
poyson
vpon
)
then
the
Lord
in
an
answerable
manner
riseth
vp
and
scatters
them
;
lookes
downe
from
heauen
,
and
laughs
them
to
scorne
,
and
scatters
them
:
for
why
?
they
banded
themselues
against
his
annointed
.
For
example
sake
,
though
the
Scripture
be
full
of
such
,
let
these
two
at
this
time
suffice
.
The
one
is
of
them
that
would
build
a
citie
that
should
Gen.
11.
4.
reach
vp
to
heauen
,
to
get
them
a
name
,
the
Lord
set
himselfe
against
them
,
cast
downe
their
building
,
and
called
the
name
thereof
Babell
,
that
is
,
confusion
.
For
what
a
pride
was
in
them
,
and
to
what
had
it
been
like
to
haue
growne
,
if
God
had
let
them
alone
,
and
suffered
their
worke
to
goe
forward
?
The
other
example
is
of
Haman
,
who
being
so
inward
with
the
king
,
Ester
7
10.
and
aduanced
by
him
,
when
he
looked
yet
to
rise
higher
,
he
was
,
vnlooked
for
,
cast
downe
from
all
his
dignitie
,
when
his
shame
was
made
sutable
to
Note
.
his
glorie
.
And
thus
(
as
it
fared
here
with
Sisera
)
in
stead
of
great
successes
and
increasings
of
their
purposes
and
dignities
,
they
are
not
defeated
thereof
only
,
but
are
faine
to
lose
that
which
they
enioyed
before
;
the
Lord
making
their
ambition
,
the
next
meane
of
their
ouerthrow
.
So
God
deales
with
many
;
of
whom
,
some
rising
out
of
the
dunghill
to
great
wealth
and
honour
,
not
only
are
ioynted
otherwise
oftentimes
,
but
when
they
want
nothing
but
life
and
length
of
daies
,
to
enioy
their
florishing
estate
still
;
behold
,
euen
that
way
he
meeteth
with
them
,
and
by
death
,
somtime
reprochfull
enough
,
but
to
be
sure
,
with
paine
and
woe
enough
,
besides
that
after
their
going
hence
,
hee
cuts
them
off
from
all
their
iolitie
,
as
it
were
,
at
one
blow
.
And
who
,
fearing
God
,
might
haue
liued
by
them
,
if
they
could
haue
prolonged
their
daies
?
This
be
said
of
the
19.
verse
,
and
in
generall
of
their
ill
prospering
against
Verse
20.
Israel
,
in
their
fighting
:
now
more
particularly
,
Debora
sheweth
in
this
verse
,
that
euen
from
heauen
,
that
is
,
from
the
higher
region
of
the
aire
,
the
starres
and
planets
raised
the
raine
and
the
winde
in
their
faces
,
yea
the
haile
and
tempests
to
fight
against
Sisera
,
so
that
thereby
God
shewed
himselfe
to
be
against
him
,
all
his
preparation
and
furniture
of
charets
,
horses
and
men
seruing
him
to
no
purpose
,
but
disappointing
him
.
This
teacheth
vs
,
that
when
God
will
both
heauen
and
earth
,
and
the
powers
of
both
,
shall
fight
against
Doct.
vers.
20.
Leuit
26
19.
Exod.
14.
28.
Gods
enemies
,
euen
as
all
the
plagues
written
in
the
booke
of
God
,
doe
at
his
commandement
,
seaze
vpon
,
and
torment
them
.
So
the
haile
from
aboue
slew
Gods
enemies
,
and
the
Sunne
stood
still
to
that
end
:
so
frosts
Iosh.
10.
11.
12.
and
floods
,
plague
and
tamine
,
with
other
such
,
haue
in
our
time
fought
against
them
from
God
.
I
haue
handled
this
point
more
largely
before
,
I
will
onely
answere
one
obiection
in
this
place
.
It
is
obiected
,
that
the
godly
Obiect
.
sustaine
the
forementioned
iudgements
and
the
like
,
as
well
as
the
wicked
:
therefore
when
shall
wee
be
able
to
proue
and
say
,
the
Lord
in
laies
them
vpon
his
enemies
,
as
if
he
aimed
at
that
alone
?
For
Iob
had
his
sheepe
and
seruants
burnt
vp
and
deuoured
by
fire
from
heauen
,
as
if
Satan
would
Iob
1.
16.
thereby
haue
perswaded
him
,
that
God
himself
made
warre
with
him
from
thence
:
his
body
was
also
smitten
with
sore
byles
,
from
the
sole
of
his
foote
vnto
the
crowne
of
his
head
,
and
he
tooke
a
potsheard
to
scrape
him
.
I
answere
,
that
God
sendeth
these
and
the
like
to
his
children
,
as
trials
,
or
corrections
Answ.
to
heale
them
of
some
dangerous
disease
,
as
pride
,
loosenes
,
worldlinesse
,
&c.
but
to
his
enemies
,
as
scourges
for
their
wicked
liues
,
to
begin
their
hellish
torments
here
;
and
as
this
euer
true
,
so
if
their
sinnes
be
manifest
,
wee
may
so
iudge
of
the
particular
offenders
that
he
meaneth
no
lesse
toward
them
,
and
that
without
any
feare
of
iniurying
them
,
vnlesse
they
repent
.
The
next
particular
assistant
to
Israel
,
that
is
said
to
haue
fought
against
Verse
21.
Sisera
,
was
the
riuer
Kishon
:
which
though
it
was
not
vsually
deep
,
yet
now
the
waters
rose
higher
,
and
ouerflowed
the
bankes
,
and
was
spred
out
further
:
and
because
both
the
armies
met
there
by
,
therefore
it
is
described
by
her
,
the
riuer
of
mettings
,
namely
of
both
the
armies
,
for
the
word
is
better
translated
so
,
then
as
some
doe
translate
it
the
anctent
riuer
,
and
by
an
elegant
repetition
of
the
word
,
sheweth
that
it
drowned
and
carried
away
many
of
the
enemies
,
euen
as
the
dust
and
other
filthinesse
is
swept
out
of
an
house
with
a
broo●e
.
Not
that
all
were
slaine
that
way
,
which
could
not
be
,
when
the
men
were
many
,
and
the
place
not
large
,
but
that
many
flying
,
were
there
destroyed
.
And
this
being
a
thing
neither
feared
of
the
enemies
,
nor
made
reckoning
of
by
Gods
people
,
doth
worthily
teach
vs
,
that
when
we
walke
vprightly
with
God
,
he
causeth
many
things
to
lend
their
helpe
to
vs
,
which
wee
neuer
thought
of
,
nor
looked
for
;
and
not
onely
persons
to
be
kinde
to
vs
,
but
also
other
commodities
,
comforts
,
and
incouragements
to
meete
with
vs
:
yea
the
very
places
where
we
dwell
,
and
whither
we
come
.
And
the
very
same
things
which
haue
been
fatall
and
deadly
enemies
to
others
,
to
be
helpfull
,
and
as
it
were
,
made
friendly
vnto
vs
.
Iacob
thus
being
faithfull
to
the
Lord
,
hee
inriched
him
greatly
,
ouer
hee
euer
looked
for
,
or
saw
likelihood
of
,
but
rather
of
the
contrary
:
and
so
dealt
he
with
his
father
Isaac
before
him
,
being
among
strangers
in
the
land
.
And
so
he
prouideth
for
many
of
his
deare
seruants
,
who
comming
strangers
to
Note
.
a
place
,
where
it
was
little
likely
to
get
,
either
grace
,
knowledge
,
or
other
commodities
,
he
hath
yet
by
giuing
them
honest
and
good
hearts
,
blessed
them
otherwise
,
with
loue
and
fauour
of
the
best
,
with
a
sweete
life
,
inward
peace
,
growing
in
goodnesse
,
fruite
of
prayers
and
other
holy
labours
,
with
contentment
,
and
such
like
;
that
it
may
for
euer
worthily
perswade
all
to
get
into
Gods
seruice
,
and
to
be
vpright
hearted
toward
him
,
seeing
godlinesse
1.
Tim.
1.
12.
bringeth
so
many
and
great
commodities
.
But
of
this
I
spake
somewhat
before
also
.
But
on
the
contrary
it
may
be
said
,
that
when
men
seeke
not
the
Lord
with
all
their
heart
,
neither
be
carefull
that
their
waies
may
please
him
;
they
not
only
prosper
not
long
,
(
which
yet
they
were
as
like
to
attaine
to
as
the
most
)
but
they
lose
euen
that
which
they
had
,
and
are
tossed
about
with
many
calamities
,
and
with
this
,
as
the
greatest
of
all
,
that
when
God
frowneth
vpon
them
,
they
beleeue
it
not
:
the
danger
whereof
may
easily
be
gathered
by
the
drunkard
,
in
the
Prouerbs
;
who
was
stricken
,
he
said
,
for
his
sinne
and
the
fruites
of
it
,
whoredome
and
such
like
,
but
hee
was
not
sicke
;
Prou.
23.
35.
he
was
beaten
,
but
hee
knew
not
,
therefore
he
would
follow
his
sinne
yet
still
.
The
speech
vttered
by
Debora
,
[
O
my
soule
thou
hast
marched
valiantly
or
,
2
as
it
is
in
the
Hebrew
,
O
my
soule
thou
hast
trod
downe
strength
,
namely
of
the
enemies
,
which
we
know
was
very
great
.
If
wee
take
it
in
the
first
sense
,
she
triumpheth
in
a
generall
manner
through
the
courage
and
furtherance
that
God
gaue
her
:
if
in
the
latter
it
is
the
same
,
but
more
particularly
she
speaketh
to
her
soule
reioycingly
,
that
she
had
trode
vnder
foote
might
and
strength
,
seeing
God
had
armed
her
with
power
against
so
great
enemies
,
as
if
she
should
say
,
that
therefore
she
need
to
feare
the
power
of
none
hereafter
,
God
being
still
with
her
.
Both
affoord
this
worthie
instruction
,
that
when
wee
haue
seene
that
God
hath
giuen
vs
great
deliuerance
while
wee
trusted
in
him
,
as
she
heere
did
,
wee
should
for
euerafter
promise
our selues
2.
Chron.
16.
8.
that
hee
will
doe
the
like
to
vs
still
,
seeking
to
him
in
the
like
manner
,
that
so
Note
.
Rom.
5.
4.
we
may
harten
our selues
to
beleeue
it
.
This
agreeth
with
Saint
Pauls
doctrine
,
that
experience
bringeth
hope
:
and
with
his
practise
,
saying
,
God
hath
2.
Cor.
1.
10.
deliuered
vs
,
doth
deliuer
vs
,
in
whom
wee
trust
that
yet
hereafter
also
,
hee
will
deliuer
vs
.
And
doublesse
this
experience
is
the
proper
fruit
which
faith
bringeth
forth
,
without
which
what
were
our
life
?
wee
are
not
freed
from
all
affliction
,
because
we
haue
escaped
one
:
but
we
remaine
still
subiect
to
the
same
,
or
the
like
:
and
what
shall
it
boot
vs
to
haue
been
ouercommers
in
the
one
,
if
we
be
foiled
by
another
,
(
as
we
may
easily
be
,
euen
by
a
lesser
,
without
this
armour
)
through
vnbeleefe
,
when
before
through
faith
wee
ouercame
a
greater
.
Surely
,
no
more
then
it
should
haue
booted
Dauid
to
haue
killed
the
Beare
,
if
he
had
been
slaine
by
the
Lion
,
or
the
Philistim
.
And
therefore
learne
hence
,
that
though
we
ought
to
beleeue
in
him
for
his
promise
sake
;
yet
we
much
better
doe
it
(
or
ought
to
doe
)
when
we
haue
a
pawne
lying
by
vs
,
I
meane
experience
of
the
truth
of
it
:
but
hard
is
the
case
of
them
who
haue
neither
of
both
.
The
third
thing
that
made
the
Canaanites
fight
vnprosperously
against
Vers.
22.
Israel
,
was
the
breaking
of
their
horse
hoofes
with
the
oft
beating
together
of
the
mighty
.
The
horse
hoofes
are
naturally
most
sound
and
strong
,
so
that
they
be
not
easily
cleft
asunder
,
nor
broken
:
but
they
ranne
heere
with
such
violence
in
that
skirmish
to
saue
themselues
,
and
so
smote
one
against
another
,
that
they
broke
their
hoofes
.
In
which
case
wee
know
,
that
they
could
neither
sit
their
horses
to
pursue
their
enemies
;
neither
shift
for
themselues
by
flying
.
This
most
liuely
teacheth
vs
,
that
no
man
should
trust
in
his
owne
strength
,
nor
in
the
strength
of
an
horse
,
in
charrets
,
or
in
riches
,
no
not
in
Princes
power
,
nor
in
any
earthly
thing
whatsoeuer
.
It
is
as
easie
for
the
Lord
now
to
leaue
men
,
and
disappoint
them
in
their
vaine
confidence
of
young
yeeres
,
great
wealth
,
hope
of
long
life
,
or
such
like
,
as
it
was
to
plucke
off
Pharaohs
chariot
wheeles
,
and
heere
to
breake
the
horses
hoofes
of
the
Canaanites
,
and
so
to
bring
vpon
them
destruction
thereby
.
Thus
we
haue
heard
in
this
second
branch
of
this
second
part
of
this
chapter
,
how
hard
and
ill
successe
the
Canaanites
had
in
this
battell
.
Vers.
23.
Curse
ye
Meroz
(
said
the
Angell
of
the
Lord
)
curse
the
inhabitants
thereof
;
because
they
came
not
to
the
helpe
of
the
Lord
,
to
the
helpe
of
the
Lord
against
the
mighty
.
24.
Iael
the
wife
of
Heber
the
Kenite
shall
be
blessed
aboue
other
women
,
blessed
shall
she
be
aboue
women
dwelling
in
tents
.
25.
He
asked
water
,
and
she
gaue
him
milke
,
she
brought
forth
butter
in
a
lordly
dish
.
26.
She
put
her
hand
to
the
naile
,
and
her
right
hand
to
the
workemans
hammer
:
with
the
hammer
smote
she
Sisera
,
she
smote
off
his
head
,
after
she
had
wounded
and
pierced
his
temples
.
27.
He
bowed
him
downe
at
her
feete
,
hee
fell
downe
,
and
lay
still
at
her
feet
,
hee
bowed
him
downe
,
and
fell
:
and
when
he
had
sunke
downe
,
he
lay
there
dead
.
IN
these
verses
and
this
part
of
the
song
followeth
the
third
and
last
The
sense
of
these
5.
verses
.
branch
of
the
second
part
of
the
chapter
;
wherein
Debora
first
setteth
downe
the
wrath
of
God
against
such
as
refused
to
helpe
in
the
worke
of
the
Lord
,
as
were
the
Merozites
;
and
that
shee
doth
in
this
23.
verse
.
And
then
she
declareth
the
fauour
of
God
toward
them
that
helped
therein
,
(
besides
those
who
were
in
the
battell
)
as
Iael
,
and
this
she
doth
in
the
other
4.
verses
.
More
particularly
in
this
23.
verse
she
calleth
all
in
her
song
to
curse
this
city
with
her
;
for
that
it
being
neare
the
place
where
the
battell
was
,
yet
the
inhabitants
thereof
refused
to
helpe
their
brethren
,
being
called
thereto
,
and
requested
.
The
other
tribes
before
mentioned
had
some
kind
of
excusing
themselues
,
neither
were
desired
,
though
they
knew
of
it
;
but
these
beheld
and
yet
would
not
set
hand
to
helpe
;
therefore
they
are
thus
dealt
with
.
But
seeing
it
might
be
thought
to
come
of
stomacke
and
reuenge
,
that
shee
pronounced
such
sharpe
threats
against
them
;
therefore
she
saith
,
the
Angell
of
God
bad
her
sing
so
.
And
thereafter
we
are
to
learne
what
we
may
doe
about
cursing
:
that
it
Vers
23.
is
in
no
sort
lawfull
for
vs
to
curse
any
man
,
for
to
satisfie
our
owne
reuenging
mindes
.
For
when
we
deale
in
our
owne
matters
,
we
must
loue
our
enemies
;
and
as
our
Sauiour
teacheth
,
blesse
them
that
curse
vs
:
but
if
God
it
Mat
5.
44.
any
time
shew
that
hee
will
haue
any
to
bee
destroyed
,
they
who
know
his
will
,
they
are
to
approue
the
same
.
This
is
the
harder
to
learne
,
because
that
corruption
which
lurketh
in
vs
,
and
is
chained
vp
from
notorious
breaking
out
willingly
,
seeking
the
opportunity
and
pretence
of
zeale
to
shrowde
it selfe
vnder
;
euen
as
a
secret
traitor
seeing
the
dore
open
which
leadeth
to
the
Princes
chamber
,
dare
not
goe
in
alone
,
but
waiteth
till
some
of
the
nobles
or
guard
passeth
in
,
and
in
that
company
he
cunningly
conueyeth
himselfe
to
worke
mischiefe
.
Pray
we
for
grace
therefore
to
watch
the
dore
of
our
lips
,
through
which
many
good
words
of
blessing
passe
:
and
let
vs
beware
that
no
cursed
speech
passe
by
also
,
vnder
what
colour
soeuer
.
And
thus
did
Dauid
,
directed
by
God
,
and
other
of
the
faithful
,
who
cursed
Gods
Iam.
2.
10.
11.
enemies
,
as
in
the
Psalme
:
who
yet
as
they
were
,
did
otherwise
in
kind
affection
,
and
the
same
not
euill
,
bewaile
them
.
As
Samuel
,
and
Ieremy
,
and
our
Psal.
109.
6.
&c.
Sauiour
,
did
bewaile
and
weepe
for
the
destruction
of
wicked
men
;
wherin
we
haue
no
doubt
but
they
pleased
God
.
Now
to
such
as
demand
what
they
shall
doe
to
them
who
vexe
the
godly
,
and
rage
against
the
Gospell
?
the
answere
is
,
that
we
are
to
pray
God
to
change
their
minds
,
or
to
weaken
their
power
,
that
they
may
not
be
able
to
doe
the
euill
they
would
:
and
if
this
be
not
granted
,
then
wee
must
craue
strength
to
beare
that
which
wee
must
goe
vnder
.
And
heere
wee
must
further
learne
,
on
the
contrary
,
by
the
example
of
these
of
Meroz
,
to
obey
God
,
calling
vs
to
any
duty
,
as
they
did
,
who
followed
Debora
and
Barak
;
and
to
helpe
those
that
are
in
want
and
need
;
especially
if
they
follow
their
calling
,
contrary
to
that
which
these
men
of
Meroz
,
and
the
people
of
Peniel
and
Succoth
,
in
the
seuenth
chapter
did
,
who
denied
to
refresh
Gedeon
&
his
men
,
as
they
pursued
his
enemies
and
theirs
.
But
if
these
were
pitifully
handled
,
and
the
men
of
Meroz
cursed
for
not
helping
their
brethren
;
what
thinke
we
shall
be
done
to
them
,
who
not
onely
helpe
not
the
seruants
of
Christ
,
but
vexe
,
grieue
and
oppresse
them
?
And
if
no
other
thing
can
disswade
them
from
such
a
course
,
yet
let
this
;
that
they
themselues
are
euer
like
daily
to
bee
taken
hence
by
death
:
then
shall
Note
.
they
come
to
their
accounts
,
as
they
see
on
euery
side
many
to
be
,
who
were
as
vnlike
as
they
;
and
while
they
remaine
here
,
they
shall
haue
God
against
them
,
who
hath
professed
that
hee
will
bee
an
enemy
to
those
that
are
enemies
to
his
.
And
this
of
Meroz
briefly
,
for
in
so
long
a
worke
I
am
vnwilling
to
repeate
the
same
thing
often
.
Now
she
calleth
all
Gods
people
to
blesse
and
wish
well
to
Iael
,
as
one
Verse
24.
blessed
among
other
women
of
her
linage
and
kindred
,
who
dwelt
in
tents
,
as
the
Kenites
did
;
and
repeateth
the
words
for
more
force
.
Thus
the
Lord
would
haue
her
commended
vnto
all
posteritie
,
to
the
rouzing
vp
of
other
,
who
are
slack
and
backward
in
all
good
things
,
that
when
they
shall
see
that
God
doth
so
highly
account
of
the
readinesse
of
some
in
his
businesse
,
other
may
be
quickned
to
the
same
care
in
well
doing
.
For
were
this
deeply
imprinted
in
mens
hearts
,
and
throughly
perswaded
to
them
,
and
often
thought
of
,
that
God
knoweth
their
workes
,
and
is
a
plentifull
rewarder
of
all
that
Heb.
11.
6.
seeke
to
please
him
,
they
would
be
much
more
forward
,
euery
one
in
the
things
which
are
commanded
him
.
But
of
this
I
haue
spoke
also
by
occasion
offered
,
before
.
Here
Debora
commendeth
the
wisedome
of
Iael
,
but
such
as
proceeded
Verse
25.
from
faith
in
her
,
that
she
called
Sisera
into
her
tent
,
and
couered
him
,
and
gaue
him
drinke
fit
to
cast
him
into
a
sleepe
.
And
in
that
it
is
said
,
she
gaue
him
butter
also
in
a
lordly
dish
;
it
is
likely
that
she
offered
food
to
him
,
that
he
might
drinke
the
more
liberally
.
By
all
these
she
made
way
the
more
easily
for
that
she
afterward
brought
to
passe
.
By
this
example
we
are
taught
to
be
wise
and
circumspect
in
the
things
we
goe
about
.
For
though
it
be
requisite
that
they
bee
lawfull
,
yet
if
wee
bee
not
circumspect
,
and
doe
not
forecast
inconueniences
,
and
to
doe
them
in
season
,
and
fit
time
,
good
manner
,
and
to
the
right
end
,
there
may
much
griefe
,
discommodity
,
and
inconuenience
follow
,
which
will
much
disquiet
vs
:
and
through
rashnes
and
improuidence
,
wee
may
bring
that
to
an
ill
end
,
which
yet
was
lawfully
taken
in
hand
of
vs
.
As
if
men
will
embrace
religion
,
yet
they
walke
loosly
and
lightly
.
Rebecca
when
she
saw
that
Iacob
her
deare
sonne
was
deadly
hated
of
his
Gen.
27.
43.
brother
Esau
,
and
that
hee
sought
opportunitie
to
kill
him
,
did
not
onely
keepe
him
out
of
the
way
(
for
so
he
might
one
time
or
other
haue
had
his
will
of
him
as
Cain
had
of
his
brother
Abel
)
but
auoided
many
dangers
at
once
,
by
sending
him
into
a
far
countrey
to
her
fathers
house
(
from
whence
she
came
)
to
dwell
there
(
though
it
was
hard
for
her
to
forbeare
the
sight
of
him
any
long
time
)
euen
with
her
brother
Laban
in
Padam
Aram.
And
why
?
she
knew
that
in
that
space
the
wrath
of
his
brother
would
be
abated
,
as
she
also
said
.
A
wise
part
therefore
it
was
in
her
,
in
that
weightie
matter
.
And
the
wisedome
of
Abigall
in
preseruing
her
house
,
which
the
foolishnes
1.
Sam.
25.
28.
of
Nabal
had
otherwise
destroyed
,
was
as
commendable
.
And
such
wisedome
to
preserue
our
liues
,
goods
,
credit
,
grace
,
and
inward
peace
therewith
to
preuent
dangers
,
and
auoide
many
needlesse
troubles
,
is
a
great
furtherance
to
liue
well
,
and
to
make
our
liues
more
fruitful
to
other
,
and
comfortable
to
our selues
.
Onely
take
wee
heed
that
we
ascribe
naught
to
our
Note
.
wit
,
and
that
we
perke
not
aboue
that
which
is
meete
:
but
in
all
humilitie
serue
we
Gods
prouidence
,
and
so
we
shall
finde
it
no
small
benefit
to
be
free
from
carelesnesse
,
rashnes
,
and
foolishnes
,
which
throughout
our
life
cause
much
euill
and
griefe
,
which
are
vnwelcome
.
About
this
see
more
in
chapter
3.
15.
Debora
here
addeth
to
the
wisedome
of
Iael
,
her
courage
and
fortitude
.
Verse
26.
The
sense
.
For
was
it
not
a
point
of
courage
for
a
woman
to
set
vpon
so
valiant
a
Captaine
,
as
Sisera
was
?
and
to
take
the
naile
in
one
hand
,
and
the
hammer
in
the
other
,
(
it
seemeth
other
weapons
were
not
at
hand
)
and
to
aduenture
to
strike
them
into
the
temples
of
his
head
,
as
he
lay
?
For
what
though
he
was
asleepe
?
might
hee
not
at
the
first
blow
haue
started
and
risen
vp
with
the
paine
,
and
so
haue
ouerthrowne
her
in
his
rage
,
and
that
a
great
deale
more
likely
then
to
haue
receiued
his
deadly
wound
at
her
hand
?
The
very
forme
therefore
,
and
being
of
this
fortitude
,
was
no
mannishnes
,
or
stoutnes
of
courage
by
nature
,
(
for
of
that
we
can
say
nothing
)
but
only
faith
.
And
in
this
last
verse
of
this
third
point
,
in
this
second
part
of
the
chapter
;
The
sense
of
verse
27.
when
hee
was
almost
slaine
,
Debora
setteth
downe
certaine
motions
,
which
appeare
in
such
as
haue
their
deadly
blow
by
violent
death
.
For
he
being
so
wounded
,
his
body
through
extremitie
of
paine
,
bowed
twice
or
thrice
.
For
he
went
about
to
rise
:
but
hauing
no
strength
,
he
fell
downe
againe
,
and
lay
miserably
at
the
feete
of
Iael
.
And
thus
God
brought
proud
Sisera
to
shame
,
and
to
a
fearfull
end
,
though
so
valiant
a
Captaine
,
and
that
by
the
hand
of
a
woman
.
Now
what
shall
wee
say
to
this
?
Surely
it
teacheth
,
that
when
God
will
doe
some
great
thing
by
any
,
he
will
also
fit
and
inable
them
thereunto
.
Euen
Saul
himselfe
had
an
heart
giuen
him
furnished
with
gifts
for
gouernment
,
when
God
had
once
called
him
.
Moses
when
hee
should
be
sent
to
1.
Sam.
10.
9.
Exod.
3.
11.
&
10.
26.
Pharao
,
to
carrie
the
people
of
Israel
out
of
Egypt
,
how
did
hee
complaine
and
disable
himselfe
?
but
when
God
had
furnished
him
,
hee
waxed
bold
.
The
Virgin
Mary
,
when
word
was
brought
her
,
that
she
should
be
the
mother
Luke
1
35.
of
our
Sauiour
,
answered
with
astonishment
;
How
can
this
thing
be
,
seeing
I
know
not
a
man
?
But
when
it
was
told
her
by
the
Angell
,
the
holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
most
high
shall
ouer
shadow
thee
:
therefore
also
that
holy
thing
that
shall
be
borne
of
thee
,
shall
be
called
the
sonne
of
God
;
Then
Mary
said
,
Behold
the
seruant
of
the
Lord
,
be
it
vnto
me
according
to
thy
word
.
The
examples
are
infinite
,
that
may
be
brought
to
this
purpose
.
But
I
will
containe
my selfe
,
adding
onely
this
one
,
how
should
the
Apostles
,
being
poore
fishermen
,
doe
so
great
a
worke
,
as
to
subdue
the
greatest
part
of
the
world
to
their
doctrine
?
which
was
as
if
a
man
would
haue
vndertaken
to
tame
the
wilde
beasts
in
the
wildernesse
:
But
by
Christs
sending
them
the
most
powerfull
gifts
of
the
holy
Ghost
;
as
the
confirming
of
their
faith
,
the
increase
of
knowledge
,
courage
in
paines
taking
and
to
withstand
their
enemies
,
the
gift
of
tongues
,
and
of
working
miracles
,
wee
see
it
came
so
to
passe
.
And
though
such
things
be
not
wrought
in
these
daies
,
as
neither
is
it
necessarie
that
such
should
now
be
wrought
;
yet
many
of
the
ordinarie
workes
which
God
will
haue
to
be
done
by
his
,
in
this
latter
age
,
are
great
and
not
to
be
passed
ouer
slightly
.
For
how
vnlike
a
thing
is
it
,
for
a
priuate
man
or
woman
,
who
haue
no
other
outward
gifts
of
God
,
to
speake
of
,
but
onely
this
,
that
they
can
reade
the
Scriptures
in
their
owne
language
;
how
vnlike
is
it
,
I
say
,
that
such
liuing
among
people
of
most
prophane
and
bad
behauiour
,
should
not
bee
Note
.
tainted
with
them
,
and
defiled
by
them
;
as
he
that
toucheth
pitch
?
Nay
,
that
they
being
baited
,
disgraced
,
and
scorned
of
them
,
(
as
they
are
in
many
places
)
should
not
faint
and
be
discouraged
by
them
,
and
driuen
from
their
hope
,
and
profession
of
it
,
but
that
they
should
walke
on
in
the
vprightnes
of
their
hearts
,
and
innocencie
of
their
hands
,
so
farre
and
so
long
,
till
their
light
so
shining
,
doth
lighten
some
of
these
which
hated
them
,
who
sat
long
in
darknes
,
and
cause
them
to
embrace
that
conuersation
,
to
the
which
they
had
been
such
deadly
enemies
before
;
this
(
I
say
)
is
a
thing
to
be
wondred
at
,
euen
as
to
see
the
lambe
and
the
lion
to
feede
together
.
And
yet
(
God
bee
Esay
11.
6.
blessed
)
so
it
is
at
this
day
,
in
some
places
,
and
so
it
hath
bin
in
former
times
,
that
when
mens
waies
haue
pleased
the
Lord
,
he
hath
caused
not
only
their
Prou.
16.
7.
very
enemies
to
be
at
one
with
them
,
but
also
their
very
hearts
to
be
intirely
knit
to
them
.
Yea
many
sillie
persons
,
so
furnished
with
grace
by
God
,
haue
forced
great
ones
to
wish
from
their
hearts
,
for
all
their
wealth
and
power
,
that
they
were
like
to
them
.
And
yet
this
is
more
,
that
a
Minister
of
the
Gospell
,
who
is
to
challenge
them
openly
that
keepe
not
the
commandements
of
Iesus
,
and
in
his
name
Reuel.
12.
17.
to
rebuke
and
threaten
the
workers
of
iniquitie
(
though
all
this
is
,
of
the
louing
Iohn
16.
8.
1.
Tim.
4.
16.
and
kinde
Preacher
,
done
to
saue
their
soules
,
by
turning
them
from
their
euill
waies
;
)
that
such
a
Minister
,
I
say
,
who
is
not
only
hated
for
his
good
will
,
and
counted
their
enemie
for
telling
them
the
truth
;
but
also
accused
Gal.
4.
16.
by
them
,
pursued
also
,
and
not
suffered
to
be
quiet
among
them
;
yet
should
constantly
hold
out
his
labours
,
with
a
life
vnoffensiue
,
what
a
work
of
God
(
thinke
we
)
is
that
in
him
?
who
were
like
to
continue
so
gracious
a
course
in
the
middest
of
so
many
discouragements
(
whereof
I
haue
mentioned
but
a
few
;
)
if
the
Lord
should
not
giue
them
faith
to
beleeue
,
that
of
their
loue
to
him
,
they
should
feed
his
lambes
and
his
sheep
,
and
that
in
so
doing
,
Ioh.
21
15.
they
assure
themselues
they
shall
be
plentifully
rewarded
?
and
to
this
end
that
he
will
giue
them
shoulders
,
I
meane
courage
to
beare
their
so
great
a
Heb.
11.
6.
burthen
?
These
are
no
small
things
,
which
yet
God
worketh
among
vs
,
that
we
may
see
he
regardeth
vs
,
as
he
did
some
in
former
times
.
The
other
and
last
thing
to
be
noted
in
this
second
part
,
is
of
Sisera
;
that
the
Lord
pulled
him
downe
,
and
cast
him
from
his
so
great
honour
and
valiantnes
.
Vers.
27.
For
as
it
was
a
great
abasement
for
such
a
Nimrod
to
be
driuen
to
so
great
a
streight
,
as
to
lurke
in
another
mans
house
,
not
daring
to
peere
foorth
(
as
the
sillie
bird
beaten
into
the
bush
by
the
hawke
)
so
it
was
yet
farre
baser
to
fall
by
the
hand
and
at
the
feete
of
a
woman
.
Let
vs
learne
,
that
the
Lord
bringeth
to
naught
the
high
and
haughtie
,
and
that
to
their
vtter
Doct.
vers.
3.
27.
shame
,
who
were
so
great
and
proud
.
It
is
no
strange
thing
in
the
Scriptures
to
finde
it
thus
,
though
fooles
wonder
at
it
,
who
will
learne
no
instruction
by
it
.
The
Lord
casteth
the
mightie
from
their
seate
.
Witnesse
Abimilech
,
who
in
his
desperate
mood
,
being
striken
on
the
head
with
a
milstone
by
a
Iudg.
9.
54.
woman
,
called
his
page
,
and
bid
him
to
runne
him
through
,
lest
it
should
be
said
,
A
woman
slew
him
.
And
yet
that
which
was
said
of
him
,
was
reprochfull
enough
,
to
wit
,
that
a
base
page
slew
him
:
and
agreeth
well
with
the
point
in
hand
.
Thus
Absolon
,
who
had
stomacke
to
rise
against
his
father
,
so
kinde
to
him
,
was
brought
to
a
base
and
reprochful
death
,
very
fit
for
such
an
one
,
2
Sam.
18.
15.
being
thrust
through
by
Ioabs
common
souldiers
.
And
Iezabel
,
scorning
God
and
his
Prophets
,
was
,
according
to
the
foretelling
of
the
Lord
,
made
dogges
meate
,
and
dung
vpon
the
earth
,
being
throwne
out
of
the
window
2.
King
.
9.
37.
from
her
royall
palace
.
The
proud
and
stout
Iewes
,
who
railed
on
Peter
,
calling
him
despitefully
,
a
drunken
man
,
were
so
terrified
with
their
sin
,
that
Acts
2.
37.
they
were
glad
to
seeke
to
be
comforted
euen
by
him
,
whom
they
had
scorned
.
And
well
is
it
with
them
,
whose
pride
the
Lord
resisteth
in
mercie
for
their
good
,
as
hee
did
Pauls
,
by
appalling
him
first
,
and
then
sending
him
to
poore
Ananias
,
who
being
his
comforter
now
,
had
been
a
prey
for
him
,
if
God
had
not
preuented
it
.
For
the
rest
whom
I
haue
mentioned
(
they
excepted
also
in
the
second
of
the
Acts
)
the
other
,
I
say
,
were
resisted
to
their
cost
and
vtter
vndoing
And
so
by
the
foolishnes
of
preaching
(
as
it
pleaseth
1.
Cor.
1.
21.
the
world
to
call
it
)
and
an
humble
submitting
of
themselues
to
his
holy
doctrine
,
they
that
are
saued
must
attaine
;
but
as
that
generation
of
vipers
,
the
Pharisies
,
were
glad
to
come
to
Iohns
ministerie
,
if
so
be
they
tooke
any
good
by
it
.
Be
we
therefore
humble
and
meeke
,
they
who
are
graced
,
are
1.
Pet.
5.
7.
they
that
finde
fauour
with
him
;
but
as
for
the
proud
,
he
resisteth
them
,
and
setteth
himselfe
against
them
,
till
they
be
confounded
(
if
they
so
abide
)
and
be
brought
to
naught
.
And
therefore
let
the
scorners
and
enemies
taunt
and
mocke
the
simple
professors
of
the
truth
,
like
Edomites
,
they
shall
one
day
wish
they
had
been
like
them
,
and
iudge
them
more
happie
then
themselues
,
as
Diues
,
for
all
his
superfluitie
,
did
wish
that
he
might
haue
had
,
not
the
estate
of
Lazarus
,
(
which
he
saw
no
hope
to
attaine
)
but
the
thousand
part
of
it
,
euen
that
he
might
dip
his
finger
in
cold
water
,
and
quench
his
thirst
;
which
yet
might
not
be
granted
him
.
And
therefore
,
let
vs
but
stay
a
while
,
and
containe
our selues
,
and
wee
shall
see
these
boasters
and
contemners
,
(
if
they
will
needs
hold
on
their
course
)
wee
shall
see
them
(
I
say
)
swept
away
,
and
they
shall
be
no
more
:
so
little
cause
shall
we
see
of
hauing
our
teeth
water
after
their
dainties
.
They
are
wise
,
who
can
in
the
iolitie
and
prosperitie
of
the
enemies
of
the
Church
,
see
their
ouerthrow
by
faith
,
and
count
their
florishing
and
bragges
to
be
but
vaine
crakes
.
And
thus
Psal.
73.
18
,
19.
much
be
said
of
the
second
part
of
the
Chapter
.
THE
THIRTIE
FIVE
SERMON
ON
THE
FIFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
third
part
of
the
Chapter
.
Vers.
28.
The
mother
of
Sisera
looked
out
at
a
window
,
and
cried
through
the
lattesse
;
Why
is
his
charet
so
long
a
comming
?
why
tarrie
the
wheeles
of
his
charets
,
&c.
Vers.
29.
Her
wise
Ladies
answered
her
,
yea
,
she
answered
her selfe
with
her
owne
words
.
Vers.
30.
Haue
they
not
gotten
,
and
they
diuide
the
spoile
?
euery
man
hath
a
maide
or
two
,
Sisera
hath
a
prey
of
diuers
coloured
garments
;
a
prey
of
sundrie
colours
made
of
needle
worke
on
both
sides
,
for
the
chiefe
of
the
spoile
.
Vers.
31.
So
let
all
thine
enemies
perish
,
O
Lord
,
but
they
that
loue
him
,
shall
be
as
the
Sunne
when
he
ariseth
in
his
might
.
And
the
land
had
rest
fortie
yeeres
.
IN
these
words
is
contained
the
third
and
last
part
of
the
The
sense
of
all
these
verses
.
song
of
Debora
,
and
so
of
the
Chapter
,
and
hath
two
members
:
in
the
first
,
she
bringeth
in
the
boastings
of
the
women
that
were
enemies
to
Gods
people
,
and
Siseras
deare
friends
,
and
derides
them
,
in
the
first
three
verses
.
In
the
last
member
,
she
opposeth
a
propheticall
prayer
against
their
boastings
,
wishing
therein
to
the
remainder
of
Gods
enemies
,
destruction
;
and
to
the
Israelites
,
all
increase
of
good
things
:
and
that
increase
she
laieth
out
by
a
comparison
of
the
Sunne
from
the
rising
to
the
noone
tide
;
euen
such
she
wisheth
it
to
be
.
More
particularly
,
to
come
to
the
first
point
,
she
saith
,
that
Siseras
mother
was
looking
Of
the
28.
particularly
.
out
,
and
longing
for
her
sonnes
retune
,
with
his
great
spoile
and
bootie
,
fearing
yet
the
hardest
,
because
he
tarried
so
long
,
till
she
was
answered
by
her
Ladies
,
and
so
answered
herselfe
;
that
he
was
busie
in
diuiding
the
spoile
.
This
place
laieth
out
the
exceeding
care
that
parents
haue
of
the
welfare
Doct.
verse
28.
of
their
children
,
and
the
thought
they
take
for
them
in
any
likelihood
of
danger
,
they
being
betwixt
hope
and
feare
about
them
:
and
if
they
be
long
out
of
sight
,
they
are
much
pensiue
for
them
,
and
troubled
within
themselues
,
especially
if
they
be
in
any
perill
.
The
which
(
setting
apart
the
odious
1.
Sam.
●
.
5.
2.
Sam.
18
33.
fact
of
Sisera
)
was
commendable
in
his
mother
,
and
according
to
the
rule
of
nature
,
to
hope
and
long
for
his
prosperous
returne
,
and
to
feare
the
contrarie
.
So
Saul
,
that
was
after
King
of
Israel
,
knew
his
fathers
affection
to
be
so
tender
ouer
him
,
that
when
he
was
sent
to
seeke
his
asses
,
and
tarried
long
,
1.
Sam.
9.
5.
not
finding
;
he
hasted
home
,
lest
his
father
should
turne
the
care
of
recouering
the
asses
into
care
for
his
sonne
.
And
Iob
,
though
in
a
farre
better
respect
,
feared
,
euen
when
his
sonnes
feasted
together
for
increase
of
loue
,
lest
they
should
offend
God
.
So
Dauid
in
his
charge
to
Ioab
,
abounding
in
this
tender
loue
toward
his
sonne
Absolon
;
when
hee
made
warre
against
him
,
did
streightly
command
him
to
intreate
him
gently
:
And
S.
Paul
teacheth
,
that
we
should
haue
care
of
our
owne
;
which
well
becommeth
all
,
and
the
1.
Tim.
5.
8.
contrarie
is
vnnaturall
:
whether
wee
respect
their
neglect
of
their
bodily
maintenance
,
and
so
leauing
them
to
sinke
or
swimme
,
when
yet
they
may
relieue
them
,
or
their
soules
welfare
and
saluation
,
by
neglecting
or
denying
them
holy
instruction
&
education
in
the
waies
of
the
Lord
;
by
meanes
whereof
,
they
are
left
as
a
prey
to
the
lewd
and
bad
,
by
their
wicked
companie
and
example
;
which
is
farre
worse
then
bodily
penurie
and
miserie
,
though
who
knoweth
not
,
that
it
is
wofull
to
be
brought
vp
idle
,
and
without
a
lawfull
trade
of
life
,
destitute
of
necessaries
.
Of
both
vnderstand
that
of
Salomon
;
Teach
a
childe
,
&c
else
he
may
teach
thee
on
the
gallowes
.
But
Prou.
22.
6.
as
there
is
a
sinne
in
the
defect
,
that
is
,
vnnaturalnes
in
parents
to
their
children
,
not
to
be
allowed
,
no
not
so
much
as
that
of
Siseras
mother
,
which
I
2.
Tim.
3.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
last
of
all
mentioned
;
so
there
is
in
the
excesse
,
another
sinne
that
is
farre
more
common
then
that
;
as
when
parents
are
too
fond
ouer
their
children
,
and
cannot
abstaine
from
she
wing
affection
toward
them
,
and
that
without
discretion
,
to
wit
,
to
the
vnruly
,
disobedient
,
and
subtill
and
wilfull
;
as
well
as
to
the
simple
,
timerous
,
tractable
,
and
religious
;
whereby
they
giue
them
occasion
,
nay
they
incourage
them
to
abuse
them
boldly
,
saucily
,
and
with
small
respect
,
and
to
winde
them
which
way
they
list
.
Thus
Dauid
by
Adoniah
,
and
Ely
by
his
sonnes
found
it
,
and
smarted
for
it
accordingly
.
Whereas
men
should
hold
their
children
in
a
godly
awe
,
and
keepe
them
within
compasse
,
by
authoritie
,
which
God
hath
giuen
them
ouer
them
;
and
yet
not
in
rigour
,
neither
voide
of
parentlike
kindnesse
.
For
want
of
which
regard
had
by
parents
toward
their
children
,
on
both
sides
great
inconuenience
Note
.
falleth
out
;
that
some
are
handled
and
oppressed
with
vnseasonable
seueritie
,
who
deserue
it
not
;
and
other
are
cockered
with
too
much
indulgence
and
lenitie
,
till
they
be
made
much
the
worse
for
it
.
And
not
much
vnlike
to
this
last
mentioned
affection
in
parents
,
is
this
,
or
rather
a
branch
of
it
;
that
some
of
them
,
through
a
deceiuable
humour
,
deale
out
their
loue
to
their
children
vnequally
,
when
yet
by
the
cariage
of
themselues
it
is
equally
deserued
,
affecting
the
one
for
some
outward
respect
,
or
priuate
conceit
;
as
Isaac
did
Esau
,
and
Dauid
Absolon
,
who
thought
there
was
not
such
another
to
be
found
.
There
is
yet
another
error
in
parents
toward
their
children
,
who
are
too
farre
carried
in
affection
to
them
,
and
that
is
,
that
because
it
is
permitted
vnto
them
,
nay
commanded
,
to
prouided
for
them
;
therefore
they
runne
into
most
troublesome
and
pensiue
care
to
prouide
for
them
,
and
thereby
fall
into
most
noisome
temptations
&
snares
of
the
diuell
to
benefit
them
,
whereas
they
ought
to
haue
well
learned
this
lesson
before
,
that
for
all
their
affection
toward
them
,
they
should
not
offend
God
for
their
sakes
,
nor
neglect
or
lose
any
grace
,
neither
leaue
any
worke
of
charitie
and
mercie
vndone
,
nor
ieopard
their
owne
saluation
by
wounding
their
conscience
any
manner
of
way
for
them
:
They
should
consider
,
that
it
is
ill
pitie
towards
their
children
,
which
makes
them
impious
against
God
,
and
iniurious
against
man
,
and
most
of
all
against
themselues
:
nay
rather
,
what
torment
shall
it
Note
.
not
be
to
their
consciences
,
vnlesse
it
be
worse
,
to
remember
that
they
haue
increased
their
childrens
portions
with
the
complaints
of
the
poore
,
or
through
their
worldlinesse
,
and
they
must
now
goe
and
sustaine
endlesse
woe
for
it
.
But
while
I
thus
speake
,
it
ought
of
children
to
be
marked
,
that
this
affection
of
the
parents
,
if
it
were
but
according
to
nature
rectified
,
and
sanctified
in
them
toward
their
children
,
(
though
it
did
not
weaken
their
estate
for
their
preferment
,
(
as
I
haue
noted
out
of
the
fact
of
Calebs
endowing
his
daughter
)
ought
to
be
a
sufficient
motiue
and
perswasion
to
them
their
children
,
euer
to
shew
all
reuerence
,
obedience
,
and
thankfulnes
to
them
;
though
many
parents
,
and
mothers
especially
,
who
can
most
hardly
bee
brought
to
keepe
within
their
bounds
toward
their
children
,
may
after
they
come
to
yeeres
of
discretion
,
iustly
complaine
,
that
the
more
they
haue
shewed
their
loue
to
them
,
the
lesse
they
are
set
by
,
and
regarded
of
them
.
Oh
what
I
haue
obserued
and
seene
in
this
which
I
now
speake
of
,
and
that
not
in
one
or
two
?
but
another
occasion
may
be
giuen
to
say
more
of
it
in
another
place
.
And
this
of
Siseras
mothers
affection
to
him
.
Of
Sisras
mothers
speech
we
haue
heard
,
much
longing
for
his
returne
:
Now
it
followeth
in
this
verse
,
how
the
other
Ladies
,
among
whom
his
Verse
29.
30.
The
meaning
.
wife
was
thought
to
be
,
answered
her
,
and
that
in
such
wise
,
as
appeareth
in
the
text
,
that
she
being
sorrowful
,
was
ready
to
take
comfort
by
their
words
;
euen
as
all
that
be
in
heauinesse
(
which
is
vnwelcome
of
it selfe
)
would
willingly
,
and
are
easily
brought
to
desire
comfort
,
yea
though
it
be
not
ministred
to
them
from
any
good
ground
,
nor
aright
.
And
the
summe
of
their
comfort
was
this
;
that
there
was
no
doubt
nor
question
to
be
made
,
but
that
Sisera
had
got
the
victorie
ouer
his
enemies
:
and
that
his
tariance
was
,
as
in
such
cases
it
falleth
out
,
for
the
distributing
of
the
bootie
and
spoile
which
was
taken
therein
,
to
euery
one
according
to
his
labour
,
condition
,
and
worthinesse
:
which
(
said
they
)
being
much
and
of
great
value
,
after
so
noble
a
conquest
,
it
could
not
in
a
short
time
be
dispatched
.
This
was
the
conceit
and
false
perswasion
of
the
Ladies
,
wherein
they
rested
,
and
did
comfort
themselues
for
all
that
his
long
tariance
.
And
it
setteth
a
worthie
instruction
before
vs
:
namely
,
how
readie
people
are
to
be
carried
away
with
vaine
Doct.
vers.
29.
conceits
and
vngrounded
hopes
of
comfort
,
and
how
easily
they
deceiue
themselues
therewith
:
whereas
they
should
looke
that
they
haue
good
warrant
for
that
wherein
they
take
comfort
.
For
else
what
other
thing
is
it
,
then
as
the
common
prouerbe
speaketh
,
namely
a
building
of
castles
in
the
ayre
?
Euen
as
hee
that
dreameth
sleeping
,
or
imagineth
waking
,
that
the
thing
which
hee
desireth
,
shall
euen
so
come
to
passe
as
hee
would
haue
it
.
What
is
more
foolish
then
to
please
ones
selfe
in
thinking
,
that
he
may
finde
such
a
masse
of
gold
,
and
be
aduanced
to
such
and
such
honour
,
and
thereupon
to
take
pleasure
in
promising
himselfe
what
a
pleasant
life
hee
will
leade
.
And
is
this
foolishnes
thus
to
deceiue
a
mans
selfe
?
Then
how
much
greater
wisedome
is
it
,
or
what
better
ground
hath
it
,
which
the
wise
men
of
the
world
(
as
they
are
called
)
doe
make
their
common
practise
?
who
yet
doe
scorne
the
fansies
and
dreames
of
the
other
,
who
haue
naught
?
And
that
is
this
:
They
reckon
how
long
they
shall
liue
in
the
estate
they
are
in
,
and
hope
to
come
to
better
.
They
make
account
what
great
bargaines
they
Note
.
shall
haue
,
and
what
great
gainings
and
commings
in
:
how
plentifull
increase
their
corne
,
cattell
,
and
other
commodities
shall
bring
foorth
.
Others
in
another
kinde
,
euen
about
that
which
best
liketh
their
humour
,
doe
seriously
beate
their
braines
,
how
they
may
be
reuenged
vpon
them
whom
they
deadly
hate
,
and
what
meanes
and
waies
they
will
vse
to
bring
them
low
,
and
haue
their
will
of
them
.
Another
sort
resolue
how
merrie
they
will
be
with
their
mates
and
companions
,
in
drinking
,
whoring
,
and
in
their
sundrie
kindes
of
play
and
pastime
:
whereas
many
times
they
are
cut
off
from
their
hope
before
,
and
when
it
is
come
,
it
lasteth
not
.
All
these
and
such
like
,
as
Agag
(
who
merrily
promised
himselfe
,
that
al
feare
of
death
was
past
,
when
it
was
at
hand
)
what
warrant
haue
they
of
these
their
conceits
and
fond
delusions
,
and
dangerous
dreames
?
When
S.
Iames
mocketh
one
sort
of
them
,
saying
;
Goe
to
ye
that
say
,
to
morrow
we
will
goe
to
such
a
place
,
&c.
And
Iames
4.
13.
againe
,
Salomon
challengeth
all
sorts
of
them
,
asking
them
why
they
boast
of
Prou.
27.
1.
to
morow
,
when
they
cannot
tell
what
may
fall
out
ere
to
morow
,
in
such
a
changeable
world
as
this
is
,
and
what
alterations
may
come
before
?
as
they
that
obserue
may
see
daily
,
to
the
iust
condemning
of
all
such
for
meere
fooles
,
that
rest
vpon
such
brused
reedes
,
and
broken
holds
,
and
yet
goe
for
the
only
wise
men
.
How
many
haue
made
their
account
all
these
waies
that
I
haue
mentioned
,
to
haue
their
will
fulfilled
?
and
to
vexe
Gods
people
at
the
heart
,
threatning
to
roote
them
out
,
as
Haman
did
the
Iewes
;
who
yet
haue
themselues
Note
.
been
,
before
their
reckoning
was
accomplished
and
brought
to
passe
,
ouerthrowne
and
laid
in
the
dust
?
For
do
such
as
are
but
wormes
,
looke
to
haue
the
Lord
at
commandement
?
and
to
appoint
him
how
hee
shall
rule
the
world
,
dispose
of
things
,
and
serue
their
turnes
?
And
yet
as
absurd
a
thing
as
this
is
,
what
one
among
many
is
ashamed
of
his
boldnes
and
folly
,
or
as
if
he
were
wearie
of
it
,
and
repented
,
doth
take
a
better
course
,
and
seeketh
to
haue
warrant
and
good
assurance
of
that
which
he
comforteth
himselfe
in
?
or
how
many
other
take
example
by
them
to
be
any
whit
the
wiser
?
But
for
better
sight
into
the
folly
of
these
men
:
and
to
make
it
appeare
to
be
more
grosse
,
let
vs
put
the
case
,
that
these
future
ioyes
of
theirs
were
not
vncertaine
,
as
they
are
of
all
seene
and
found
to
be
,
but
that
they
were
sure
to
enioy
all
their
pleasures
,
profits
,
and
iolities
that
they
make
account
of
,
and
that
also
as
long
as
sense
and
strength
would
suffer
;
what
had
they
gotten
?
Must
they
not
soone
be
forced
with
old
Barzillai
for
very
age
to
giue
2.
Sam.
19.
35.
ouer
,
and
to
say
,
Can
we
discerne
betwixt
good
and
euill
?
haue
we
any
taste
in
that
we
eate
,
or
in
that
wee
drinke
?
can
wee
heare
any
more
the
voyce
of
singing
men
and
women
?
But
although
these
are
dangerous
errors
(
as
who
can
say
lesse
of
them
?
)
yet
they
are
but
(
as
we
say
)
particuler
aberrations
in
their
actions
,
whiles
many
of
them
haue
been
taught
,
and
doe
professe
to
be
better
gouerned
:
whereas
there
is
another
kind
of
conceitednes
,
to
wit
,
of
erroneous
iudgement
,
no
lesse
common
,
but
farre
more
dangerous
,
because
it
directly
concerneth
the
hope
of
eternal
life
,
which
they
are
content
to
fixe
on
mens
opinions
,
renouncing
the
pure
word
of
God
for
their
light
and
direction
;
whose
liues
cannot
possibly
please
God
,
when
they
haue
no
faith
to
beleeue
in
his
promises
.
Such
is
the
vnsauourie
and
damnable
doctrine
of
Rome
,
whose
light
is
darknesse
,
and
their
best
comforts
are
deadly
and
strong
errors
,
and
blasphemous
delusions
.
Others
there
are
,
who
through
meere
ignorance
,
suffer
themselues
to
be
led
into
a
fooles
paradise
,
conceiuing
strangely
of
their
good
case
they
are
in
,
because
of
their
false
perswasion
,
that
God
is
mercifull
;
and
that
they
are
none
of
the
worst
sort
:
God
(
they
trow
)
neuer
made
them
to
damne
them
:
they
meane
well
(
they
say
)
and
heare
,
pray
,
receiue
the
Sacrament
,
loue
honestie
,
with
a
thousand
such
worne
reasons
.
And
yet
error
is
so
strong
,
(
especially
in
this
kinde
)
that
euery
man
cleaueth
to
his
conceit
,
and
as
the
prouerbe
is
,
wee
easily
beleeue
that
,
which
wee
would
haue
so
:
whereas
,
God
knoweth
,
the
end
of
this
hope
is
shame
.
The
mother
of
Sisera
was
neuer
more
notably
disappointed
of
her
hope
and
expectation
,
then
these
fooles
shall
be
,
when
they
looke
for
the
effect
thereof
,
as
the
spiders
web
,
which
is
swept
downe
in
a
moment
.
But
to
returne
to
that
from
which
I
a
little
digressed
,
I
meane
,
of
mens
putting
their
confidence
in
things
changeable
and
transitorie
,
in
as
much
as
all
this
which
I
haue
spoken
of
,
vanish
in
a
short
time
,
so
what
wisedome
is
it
to
hunt
after
such
things
,
as
children
doe
after
a
butterflye
?
and
to
make
them
their
felicitie
,
as
if
God
had
appointed
no
better
things
to
be
attained
and
come
by
?
Nay
further
,
seeing
they
must
giue
an
account
of
Note
.
these
their
doings
,
which
they
shall
neuer
be
able
to
doe
,
to
their
comfort
,
of
one
among
a
thousand
;
what
wisedome
is
this
to
be
counted
,
when
they
must
for
their
pleasures
of
sinne
,
which
they
enioyed
so
little
a
while
,
when
they
must
(
I
say
)
heare
the
sentence
pronounced
vpon
them
,
Depart
ye
that
were
louers
of
pleasures
more
then
of
God
,
to
endlesse
woe
,
where
weeping
Luke
13.
47.
2.
Tim.
3.
4.
and
gnashing
of
teeth
shall
be
,
who
would
needes
preferre
a
short
and
small
folly
,
before
happinesse
eternall
.
Therefore
let
vs
learne
first
,
to
ground
our
opinion
out
of
the
word
,
and
be
sure
wee
can
well
iustifie
our
hopes
and
conceits
:
and
reioyce
in
these
things
that
will
stand
by
vs
,
and
whereof
we
haue
good
warrant
from
Gods
owne
mouth
:
which
cannot
deceiue
vs
,
nor
frustrate
our
hope
.
And
if
yee
aske
,
what
this
reioycing
is
that
I
meane
;
I
answere
,
this
:
to
know
that
our
Luke
●0
.
20.
names
are
written
in
heauen
:
and
to
endeuour
to
haue
alwaies
a
good
conscience
both
before
God
and
men
:
to
haue
ioy
in
the
holy
Ghost
,
and
to
be
Act
23.
1.
perswaded
that
a
crowne
of
glorie
is
laid
vp
for
vs
,
when
wee
shall
once
lay
2.
Cor.
1.
12.
2
Cor.
5.
1.
downe
this
tabernacle
of
our
body
,
and
shall
haue
finished
this
our
course
in
this
manner
.
In
a
word
,
our
ioy
ought
to
be
in
the
Lord
,
and
in
his
alsufficiencie
.
And
let
this
be
to
vs
in
stead
of
the
boastings
that
other
make
here
,
of
their
vaine
,
vncertaine
,
and
deceiuable
hope
,
and
ioy
,
as
this
was
of
these
heathen
and
prophane
Ladies
,
who
might
haue
waited
and
hoped
for
Siseras
ioyfull
returne
,
till
their
eyes
had
fallen
out
of
their
heads
,
before
they
could
haue
enioyed
that
which
they
looked
for
,
but
as
farre
from
it
then
,
as
at
the
first
.
More
particularly
in
this
30.
verse
,
Debora
being
a
Prophetesse
,
laieth
out
Verse
30.
Doct.
in
her
song
how
the
Ladies
did
descant
of
the
diuiding
of
the
spoile
,
in
these
two
points
,
that
besides
their
goods
,
euery
souldier
got
a
maide
or
two
,
but
Sisera
had
precious
things
,
namely
,
garments
of
diuers
colours
wrought
by
the
needle
,
which
were
very
costly
.
By
the
first
,
that
they
must
needs
so
immodestly
and
vnchastly
breake
foorth
,
(
as
Debora
saith
they
did
)
speaking
of
the
common
souldiers
,
that
euery
one
got
a
maide
or
two
at
his
pleasure
,
which
if
it
were
so
,
was
vnmeete
talke
for
women
to
haue
in
their
mouthes
,
it
sheweth
,
where
there
is
no
true
knowledge
of
God
and
his
word
,
there
whoredome
is
but
a
pastime
and
may-game
,
a
matter
to
laugh
at
euen
among
women
as
well
as
men
;
yea
euen
in
the
aged
themselues
(
who
should
goe
before
others
in
sobrietie
)
we
shall
behold
yet
,
a
delight
to
speake
of
,
see
,
and
heare
vncleane
actions
and
reports
,
euen
as
other
weightie
matters
are
also
lightly
set
by
of
them
.
Which
is
the
lesse
marueile
that
it
was
so
with
them
,
when
euen
where
the
Gospell
is
preached
,
it
may
be
seene
to
be
so
.
In
so
much
,
that
they
may
praise
God
highly
,
who
haue
receiued
light
and
conscience
to
make
difference
betwixt
good
and
euill
,
and
to
abhorre
and
haue
in
detestation
this
vngracious
and
rotten
kinde
of
speech
not
beseeming
Christians
,
and
all
such
cursed
workes
of
darknesse
;
which
to
doe
,
is
farre
off
from
them
who
liue
in
darknesse
,
and
walke
in
vnbeliefe
.
But
these
Ladies
ascribe
to
Sisera
the
costliest
and
best
things
,
as
we
haue
heard
.
Where
besides
that
wee
see
,
that
they
and
all
such
deceiued
themselues
in
their
erroneous
conceits
,
as
hath
been
shewed
before
;
so
wee
may
see
what
are
the
things
which
be
in
best
account
with
the
ignorant
and
vnbeleeuers
,
Note
.
and
they
are
iolitie
,
earthly
glorie
,
and
things
costly
and
precious
in
the
estimation
of
men
.
As
for
thankes
to
God
,
of
whom
they
receiue
all
,
and
for
making
heauen
their
treasure
and
portion
,
it
is
no
such
matter
as
they
are
acquainted
with
,
or
doe
(
almost
)
dreame
of
.
Which
is
still
to
teach
Gods
seruants
how
great
their
portion
is
,
who
haue
not
the
things
of
greatest
price
in
this
world
,
their
rest
and
treasure
,
but
things
durable
and
eternall
:
but
more
of
this
before
.
Now
by
this
acclamation
with
ioy
,
Debora
concludes
her
song
,
praying
,
Verse
31.
that
as
Sisera
triumphed
,
so
might
al
Gods
enemies
:
meaning
,
that
as
he
was
destroyed
,
so
all
like
enemies
of
God
might
be
:
and
on
the
contrarie
,
that
all
who
loue
the
Lord
may
not
only
be
preserued
,
but
multiplied
and
beautified
with
all
good
things
,
euen
as
the
Sunne
groweth
in
his
beautie
to
the
noonetide
.
Where
first
,
in
that
Sisera
was
shamefully
slaine
,
and
returned
no
more
home
with
victorie
,
as
his
mother
also
did
feare
as
much
,
let
vs
learne
,
that
the
euill
which
the
wicked
feare
,
shall
light
vpon
them
.
Their
feares
are
many
,
as
both
the
Scripture
testifieth
,
that
feare
shall
be
vpon
them
on
euery
side
,
euen
as
their
sorrowes
also
are
many
.
And
whereas
I
Psal
32.
10.
noted
before
,
that
they
doe
please
themselues
greatly
in
their
hope
of
the
Obiect
.
best
things
,
some
may
thinke
I
contradict
my selfe
,
in
saying
they
are
afraid
,
and
fearfull
:
I
answere
,
they
may
haue
both
;
feare
,
I
meane
,
and
hope
,
at
diuers
Answ.
times
,
and
yet
neither
of
them
good
,
but
hope
deceiuable
,
and
feare
troublesome
.
Beside
,
wicked
persons
are
not
all
of
the
same
kinde
,
and
feare
is
seene
most
in
them
who
are
least
euill
:
but
boldnes
is
in
the
worser
sort
:
all
wicked
men
incline
to
feare
properly
and
naturally
;
for
it
is
a
companion
to
sinne
,
ignorance
,
and
vnbeliefe
,
but
they
hope
and
presume
wilfully
,
1.
Ioh.
4.
18.
and
labour
to
expell
feare
,
which
though
in
great
part
they
doe
indeede
,
yet
because
no
violent
thing
is
continuall
,
therefore
oft
times
they
mistrust
,
and
feare
,
and
suspition
of
trouble
comes
in
place
againe
.
And
we
may
see
,
that
list
to
marke
it
,
that
it
is
so
,
as
in
Balaam
,
who
wishing
that
hee
might
Numb.
23.
10.
haue
died
the
death
of
the
righteous
,
feared
that
he
should
not
doe
so
.
The
same
I
may
say
of
many
other
:
For
why
?
they
running
deep
in
debt
with
God
,
their
conscience
accuseth
them
,
that
they
shall
one
time
or
other
be
called
to
their
vnwelcome
account
,
and
so
,
the
thing
that
they
feare
,
shall
1.
Cor.
11.
31.
come
vpon
them
.
And
yet
will
they
not
come
to
agreement
with
God
,
by
iudging
themselues
,
that
so
they
may
not
bee
iudged
of
him
,
but
bee
free
from
all
feare
(
as
frailtie
will
permit
)
of
his
iudgement
,
and
therefore
refusing
so
to
doe
,
their
feare
iustly
falleth
vpon
them
.
The
saying
of
Salomon
proueth
that
they
haue
many
feares
,
where
hee
saith
,
the
wicked
slieth
when
no
man
pursueth
him
:
that
is
,
through
feare
.
And
Prou.
28.
1.
that
may
be
seene
to
haue
possessed
the
very
Pharisies
(
who
yet
bare
it
out
most
boldly
before
men
)
by
the
words
of
Nicodemus
,
bewraying
his
fellow
Pharisies
ill
conscience
through
feare
,
saying
to
Christ
,
We
know
that
thou
art
Ioh.
3.
2.
a
teacher
sent
of
God
,
and
acknowledge
thy
great
miracles
:
as
if
hee
should
haue
added
this
,
though
wee
will
not
be
knowne
of
any
such
thing
before
men
,
yet
thus
it
is
with
vs
,
when
wee
meete
and
talke
of
thee
together
,
and
are
afraid
.
But
some
will
aske
,
What
then
shall
we
doe
to
such
?
shall
we
aduise
them
to
shake
off
their
feares
,
and
plucke
vp
their
hearts
against
them
?
Doubtlesse
no
:
this
were
to
fight
against
their
conscience
,
and
to
make
it
impudent
and
hardned
(
which
is
much
worse
)
whereas
it
did
before
but
accuse
them
:
but
if
they
cannot
preuent
such
feare
by
remouing
the
cause
thereof
,
which
is
their
sinne
,
let
them
next
to
that
be
perswaded
to
repent
for
it
.
We
reade
of
the
third
Captaine
that
came
to
E●as
,
that
beholding
2.
King
1.
14.
his
two
fellowes
deuoured
with
fire
from
heauen
for
doing
their
message
to
the
Prophet
so
imperiously
and
boldly
,
he
came
to
him
in
all
submisnes
,
and
entreated
him
to
come
downe
to
the
King
.
Euen
so
,
to
come
to
our selues
,
aske
thy
conscience
what
makes
thee
feare
?
If
thou
findest
that
the
Lord
hath
a
controuersie
with
thee
,
and
(
that
depending
)
and
that
thou
canst
not
be
quiet
,
goe
and
seeke
agreement
with
him
,
as
the
Captaine
did
;
it
is
but
a
follie
to
stand
out
with
the
Lord
:
for
if
thy
conscience
accuse
1.
Ioh.
3
20.
thee
,
he
is
greater
,
as
knowing
much
more
against
thee
.
If
thou
canst
come
to
the
Lord
,
and
say
,
in
the
truth
of
thine
heart
;
O
Lord
,
I
feare
lest
my
sinne
should
bring
some
sudden
destruction
vpon
me
:
I
haue
no
peace
within
,
nor
without
,
because
of
it
,
and
thy
displeasure
for
it
;
I
goe
continually
in
hazard
of
some
fruite
thereof
,
besides
that
which
is
eternall
:
therefore
,
say
(
O
Lord
)
humble
me
,
and
cause
me
to
feare
sinne
,
and
not
the
punishment
only
:
turne
my
terror
into
broken
heartednesse
for
sin
,
and
so
bring
peace
and
quietnes
againe
into
my
soule
.
Doe
thus
,
I
say
,
and
thy
feares
shall
vanish
;
otherwise
,
who
shall
pitie
thee
in
them
,
if
thou
pitiest
not
thy selfe
,
in
taking
the
way
to
remoue
them
?
And
to
this
purpose
,
I
aske
,
did
not
the
Priests
in
the
Gospell
meete
with
that
which
they
feared
,
when
Christ
,
whom
they
would
needs
crucifie
,
that
they
might
be
rid
of
him
,
rose
againe
?
to
bring
a
greater
feare
vpon
them
at
the
last
then
at
the
first
?
And
as
they
would
in
no
wise
feare
,
when
their
sinne
was
at
the
highest
,
and
yet
we
see
they
were
constrained
to
feare
;
so
there
is
no
doubt
,
but
that
there
are
some
hardned
,
which
doe
what
they
can
,
to
put
feare
away
from
them
,
hauing
their
consciences
seared
with
an
hot
iron
,
whose
damnation
(
yet
)
sleepeth
not
,
neither
shal
they
escape
feare
,
but
it
will
seaze
vpon
them
,
when
they
would
not
.
And
wheras
it
may
be
said
,
the
godly
are
much
afraid
sometime
as
well
as
other
;
I
answere
,
it
is
true
:
but
that
tendeth
to
a
good
end
;
as
if
they
haue
taken
libertie
amisse
,
or
rather
stolne
it
,
to
breake
out
of
the
good
and
righteous
way
which
they
had
couenanted
to
walke
in
,
they
cannot
but
bee
afraid
,
when
they
come
againe
to
themselues
;
but
it
is
for
that
they
see
they
haue
offended
their
mercifull
father
,
therefore
they
cannot
be
quiet
,
till
they
bee
in
fauour
againe
with
him
.
And
let
the
other
know
,
that
euen
so
and
much
more
must
they
do
,
to
wit
,
in
their
falles
,
feare
;
and
take
no
rest
nor
peace
to
themselues
before
that
:
else
,
when
their
time
commeth
,
that
which
they
feare
,
shall
also
fall
vpon
them
:
but
if
they
consider
duly
of
their
estate
,
and
while
they
may
,
and
before
the
time
of
their
trouble
come
,
turne
their
feet
againe
into
the
way
of
Gods
testimonies
,
God
will
burie
all
the
indignities
which
they
haue
wrought
against
him
,
and
will
receiue
them
graciously
.
Hos.
14
3.
In
the
first
branch
of
her
propheticall
prayer
,
that
,
not
her
enemies
,
but
2
Gods
,
might
be
as
Sisera
,
she
hauing
warrant
so
to
pray
,
did
as
became
her
,
and
so
shall
all
wee
doe
,
who
shall
doe
so
,
vpon
so
good
a
ground
and
warrant
:
but
otherwise
take
we
heed
that
wee
pray
not
against
any
,
what
faire
pretence
soeuer
wee
haue
to
doe
so
:
for
as
God
hath
reclaimed
very
bad
ones
,
so
what
know
wee
whom
he
may
call
home
among
vs
?
But
of
this
I
haue
spoken
.
For
the
other
part
of
Deboras
prayer
,
that
the
louers
of
God
may
prosper
3
in
the
abundance
of
all
good
things
,
and
grow
therein
,
as
the
Sunne
doth
in
his
strength
to
the
noonetide
,
let
it
bee
noted
,
that
this
is
prayed
for
to
them
that
loue
the
Lord
;
and
onely
to
them
,
as
the
blessing
in
the
second
Commandement
is
to
them
that
loue
him
,
who
testifie
that
they
doe
so
,
by
keeping
his
commandements
.
And
this
prayer
being
made
in
faith
,
obtaines
as
much
,
as
is
asked
in
it
.
And
therefore
when
she
prayeth
for
it
,
it
is
all
one
,
as
if
she
had
affirmed
,
that
it
shall
be
so
:
namely
,
that
they
which
loue
the
Lord
shall
want
nothing
that
is
good
.
And
so
Dauid
saith
,
who
had
good
experience
of
it
,
that
the
Lord
withholdeth
no
good
thing
from
such
as
Psal.
23.
1.
Psal
84.
13.
keepe
their
hearts
pure
and
good
:
which
none
can
doe
,
but
they
that
loue
him
.
Yea
and
marke
further
that
she
saith
,
they
shall
grow
therein
euen
from
strength
to
strength
as
the
Sunne
doth
,
euen
to
his
full
beautie
.
So
speaketh
Salomon
in
the
Prouerbs
:
The
way
of
the
righteous
shineth
as
the
light
,
that
shineth
more
and
more
vnto
the
perfit
day
:
signifying
thereby
,
that
Prou
4.
18.
the
godly
herein
resemble
the
Lord
Iesus
,
who
himself
increased
in
strength
Luke
2.
52.
of
body
with
addition
of
grace
,
and
fauour
with
God
and
men
:
and
so
they
also
increase
daily
in
knowledge
and
grace
,
vntill
they
bee
ioyned
to
Christ
their
head
,
and
see
the
Lord
in
the
Sion
of
his
holinesse
.
Behold
then
here
a
singular
priuiledge
,
which
the
louers
of
God
doe
enioy
:
that
while
they
looke
carefully
and
constantly
to
preserue
and
vphold
the
loue
of
God
in
them
,
euen
thereby
they
grow
in
grace
and
knowledge
of
God
,
and
of
Christ
;
and
they
come
to
haue
more
neere
acquaintance
with
them
,
and
haue
proofe
of
their
fatherly
kindnes
toward
them
,
and
so
haue
stronger
hope
,
that
it
shall
yet
be
better
with
them
afterward
:
for
their
obedience
passed
,
yeeldeth
them
more
courage
and
strength
to
go
forward
in
their
good
course
.
Now
if
we
did
consider
the
miserable
courses
of
many
,
who
for
want
of
this
gracious
gouernment
of
God
,
runne
into
all
kinde
of
sinne
,
and
fearefull
punishments
,
(
for
the
wicked
waxe
worse
and
worse
)
and
how
some
euen
of
Gods
deare
seruants
by
their
very
declinings
and
carelesnes
,
for
a
small
time
,
see
many
ill
daies
;
how
should
we
make
account
of
this
precious
libertie
,
bequeathed
vnto
vs
in
this
behalfe
?
For
such
as
looke
to
the
maintaining
of
the
loue
of
God
in
them
,
and
the
nourishing
Note
.
of
it
by
thankfull
acknowledging
of
his
euer
flowing
kindnesse
toward
them
,
(
I
speake
a
great
thing
)
neede
to
feare
no
worse
estate
to
Godward
then
they
haue
enioyed
alreadie
:
but
euery
day
to
looke
for
better
and
better
,
both
greater
faith
,
and
better
obedience
;
which
cannot
be
wanting
to
Note
.
vs
,
but
when
we
are
wanting
to
our selues
,
and
failing
in
our
loue
to
God
:
and
yet
I
meane
no
perfection
of
it
,
which
cannot
be
in
any
,
but
more
vse
of
sinceritie
and
feruencie
in
Gods
seruice
,
euen
such
as
hath
alreadie
been
in
them
.
But
he
that
listeth
to
reade
more
of
this
growing
in
grace
of
my
setting
downe
,
may
reade
the
twelfth
chapter
of
the
sixth
treatise
of
my
book
.
In
the
meane
season
,
let
this
speech
of
Debora
,
make
such
to
looke
better
about
them
,
who
are
farre
from
this
thriuing
and
growth
in
grace
,
or
the
fruite
of
it
,
if
they
desire
to
be
in
honour
and
fauour
with
God
.
And
if
they
be
voide
of
them
,
let
them
know
,
that
the
cause
thereof
is
,
that
they
loue
not
God
,
whatsoeuer
they
pretend
to
the
contrarie
;
and
without
that
,
what
welfare
can
there
be
to
the
soule
?
It
cannot
prosper
,
but
rather
decaieth
as
a
man
that
is
sicke
of
a
desperate
disease
,
and
growes
worse
and
worse
,
till
vtter
consumption
and
death
it selfe
doe
follow
.
Therefore
it
is
a
worke
of
no
small
weight
to
trie
our selues
whether
we
loue
God
:
it
will
quite
the
cost
abundantly
.
If
we
can
once
get
that
,
wee
are
on
the
thriuing
hand
,
no
feare
but
wee
shall
doe
well
:
and
then
wee
giue
good
proofe
thereof
,
when
wee
loue
,
and
desire
well
to
the
brethren
,
when
nothing
is
too
deare
for
himself
,
and
where
there
is
still
an
earnest
thirsting
after
both
:
(
as
all
things
that
grow
haue
an
appetite
of
growth
)
these
(
I
say
)
with
more
then
a
common
care
of
honouring
God
in
the
place
we
liue
in
,
a
daily
longing
home
,
with
vprightnes
and
constancie
;
are
euidences
of
our
loue
to
God
that
cannot
deceiue
.
And
this
affection
(
be
wee
well
assured
)
will
breake
out
where
it
is
,
by
such
fruite
as
I
haue
mentioned
,
as
Iosephs
did
vnto
his
brethren
.
Gen.
45.
1
To
this
song
of
Debora
,
the
holy
storie
addeth
this
,
that
God
gaue
his
people
by
and
after
this
victorie
,
fortie
yeeres
rest
and
quietnes
.
A
great
blessing
:
euen
so
we
all
know
what
a
benefit
any
great
deliuerance
is
,
out
of
paine
,
sicknesse
,
prison
,
bondage
,
penurie
,
or
the
like
miserie
,
especially
when
it
is
for
long
continuance
?
But
how
much
more
then
,
the
sweete
peace
of
conscience
that
passeth
vnderstanding
,
and
ioy
in
the
holy
Ghost
,
and
that
for
long
continuance
,
after
the
trouble
of
minde
and
feare
of
damnation
,
which
was
sometime
?
But
of
this
also
elsewhere
somewhat
hath
been
said
.
THE
THIRTIE
SIXE
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
1.
Afterward
the
children
of
Israel
committed
wickednesse
in
the
sight
of
the
Lord
,
and
the
Lord
gaue
them
into
the
hands
of
Midian
seuen
yeeres
.
Vers.
2.
And
the
hand
of
Midian
preuailed
against
Israel
:
and
because
of
the
Midianites
,
the
children
of
Israel
made
them
dennes
in
the
mountaines
,
and
caues
,
and
strong
holds
.
Vers.
3.
When
Israel
had
sowne
,
then
came
vp
the
Midianites
,
the
Amalekites
,
and
they
of
the
East
,
and
came
vpon
them
,
Vers.
4.
And
camped
by
them
,
and
destroyed
the
fruite
of
the
earth
,
euen
till
thou
come
vnto
Azzah
,
and
left
no
foode
for
Israel
,
neither
sheepe
,
nor
oxe
,
nor
asse
.
Vers.
5.
For
they
went
vp
,
and
their
cattell
,
and
came
with
their
tents
,
as
Grashoppers
in
multitude
,
so
that
they
and
their
camels
were
without
number
;
and
they
came
into
the
land
to
destroy
it
.
Vers.
6.
So
was
Israel
exceedingly
impouerished
by
the
Midianites
:
therefore
the
children
of
Israel
cried
vnto
the
Lord
.
IN
this
Chapter
,
it
is
shewed
,
how
Israel
againe
prouoked
the
Lord
The
summe
and
parts
of
this
Chapter
are
4.
by
their
wickednesse
,
vers.
1.
And
how
the
Lord
punished
them
by
the
Midianites
,
to
vers.
6.
Then
that
they
cried
vnto
the
Lord
,
and
he
reproued
them
,
to
vers.
11.
And
lastly
,
how
he
called
Gedeon
and
prepared
him
to
deliuer
them
;
and
this
is
to
the
end
of
the
Chapter
.
The
first
part
of
the
Chapter
.
TO
begin
with
their
sinne
,
it
appeares
that
they
did
grieuously
prouoke
The
summe
of
the
first
part
.
the
Lord
,
as
they
had
sometime
before
done
,
as
in
the
third
and
fourth
Chapters
it
appeares
,
where
their
punishment
was
likewise
a
long
time
continued
vpon
them
.
But
yet
after
the
death
of
Debora
and
Barak
,
the
valiant
deliuerers
of
them
out
of
the
hands
of
the
Canaanites
,
they
did
againe
depart
from
the
good
course
wherein
they
had
liued
before
,
and
fell
againe
to
idolatrie
,
and
other
sinnes
.
This
be
said
of
their
sinne
,
as
may
be
gathered
out
of
the
first
verse
,
and
the
25.
With
the
which
to
begin
,
for
our
further
benefit
,
the
instruction
that
we
are
to
take
out
of
from
hence
,
is
this
;
That
seeing
in
all
the
stories
before
set
downe
,
as
well
as
this
,
of
the
punishing
of
Israel
,
they
begin
thus
:
The
children
of
Israel
did
againe
that
which
was
euill
in
the
sight
of
the
Lord
:
seeing
(
I
say
)
it
is
thus
,
we
may
learne
,
that
it
is
naturally
ingrafted
in
the
heart
of
man
,
that
though
there
bee
holy
affections
kindled
in
it
by
some
good
meanes
,
yet
in
time
they
dye
,
and
wane
away
;
and
in
stead
of
them
,
the
heart
is
carried
againe
to
the
euill
,
that
it
most
desireth
.
And
it
being
thus
with
them
that
haue
some
goodnesse
and
beginnings
of
faith
in
them
,
what
are
all
the
faire
shewes
of
hypocrites
,
when
they
be
at
the
best
,
but
a
morning
dew
?
So
that
though
men
may
(
perhaps
)
serue
God
for
a
while
,
Hos
6.
4.
in
a
good
manner
;
yet
they
are
gone
from
it
before
wee
be
aware
,
waxing
wearie
and
prouoking
God
afresh
;
this
sicklenes
and
inconstancie
are
so
deeply
rooted
in
them
,
and
thereupon
it
falleth
out
,
that
they
are
carried
away
by
the
error
of
the
wicked
,
and
inticements
of
the
world
,
from
a
good
course
;
to
be
fashioned
like
other
men
,
though
it
be
very
grosse
and
absurd
which
they
fall
to
.
A
great
reason
hereof
is
this
,
that
the
best
are
renewed
but
in
part
,
and
much
corruption
remaineth
to
be
purged
out
of
them
,
which
requireth
the
taking
vp
of
their
thoughts
and
care
;
which
it
is
meet
they
should
take
knowledge
of
,
that
so
they
may
see
that
they
haue
worke
enough
,
(
and
haue
little
Note
.
cause
to
be
idle
and
waxe
wearie
of
it
,
I
meane
(
beside
many
other
duties
)
of
crossing
and
subduing
the
euill
of
their
hearts
;
especially
,
seeing
their
reward
is
so
great
in
so
doing
.
And
yet
with
griefe
it
may
be
said
,
that
in
all
ages
,
both
persons
and
Churches
little
considering
this
,
haue
fallen
to
this
course
that
I
now
complaine
of
.
As
they
in
the
Psalme
,
who
started
aside
like
a
Psal.
78.
35.
broken
bow
.
The
people
in
Exodus
did
the
like
;
who
in
the
absence
of
Moses
from
them
,
but
a
few
daies
,
fell
most
shamefully
to
idolatrie
.
So
the
people
Exod.
32.
6.
mentioned
in
S.
Iohn
,
who
counted
Iohn
Baptist
a
burning
light
,
and
for
a
Ioh.
5.
35.
time
reioyced
in
him
:
whereby
yee
may
gather
,
it
was
but
for
a
time
.
These
with
many
,
too
long
to
be
stood
vpon
,
doe
shew
,
how
soone
men
decline
from
a
good
course
.
And
wel
it
were
with
vs
in
this
latter
age
,
if
we
looked
better
to
our selues
then
they
did
:
but
as
well
persons
and
families
,
as
almost
whole
townes
,
wanze
and
waxe
cold
in
their
seruing
of
God
;
who
yet
were
sometime
of
the
forwarder
sort
of
professors
,
a
few
God
reserueth
who
desire
to
keepe
their
first
loue
to
the
Gospell
,
and
their
brethren
,
that
they
may
be
a
seed
in
Note
.
euery
corner
of
the
land
almost
,
to
teach
the
generations
to
come
,
(
if
the
world
continue
)
to
feare
the
Lord
aright
,
hee
hauing
appointed
a
remnant
to
remaine
,
and
a
Church
,
though
small
,
vnto
the
worlds
end
.
Which
being
so
,
teacheth
the
best
of
vs
,
what
need
we
haue
to
desire
to
enioy
the
best
meanes
,
and
namely
the
sincere
preaching
of
the
Gospell
,
whereby
we
may
grow
on
in
grace
and
knowledge
of
Christ
,
and
cleaue
neerely
to
him
:
considering
how
oft
wee
haue
been
by
Gods
gracious
working
in
vs
,
reuiued
and
refreshed
thereby
:
and
how
dead
in
good
duties
wee
are
,
and
vnprofitable
(
our
consciences
being
Iudges
)
without
them
.
And
it
is
well
,
if
here
by
this
,
we
winde
out
of
all
poisoned
baites
that
are
laid
for
vs
.
And
this
of
the
first
of
the
foure
parts
of
the
Chapter
I
haue
spoken
in
this
former
part
of
this
verse
,
and
somewhat
also
before
in
other
Chapters
,
that
is
,
of
the
peoples
sinne
.
The
second
part
of
the
Chapter
.
NOw
it
followes
,
the
second
,
that
is
,
of
the
punishment
that
followed
their
sinne
,
and
how
they
cried
to
the
Lord
vnder
it
,
in
these
sixe
verses
.
Their
punishment
was
seuen
yeeres
oppression
by
the
Midianites
,
as
in
this
verse
is
to
be
seene
,
and
the
manner
of
their
oppressing
them
,
is
set
downe
in
the
fiue
verses
following
.
And
for
their
oppression
by
the
Midianites
,
let
it
Verse
1.
Doct.
2.
in
vers.
1
Lamen.
3.
40.
teach
vs
,
that
it
was
iust
because
they
had
sinned
.
For
God
scourgeth
men
iustly
,
and
not
without
their
due
desert
:
Man
suffereth
for
his
sinne
,
as
the
Prophet
Ieremy
saith
:
So
that
if
any
should
thinke
they
are
hardly
handled
,
being
punished
of
God
,
let
them
proue
themselues
without
sinne
,
or
else
let
them
hold
their
peace
.
Nay
,
I
will
yeeld
more
then
so
to
them
,
let
them
be
able
but
to
proue
this
,
that
they
haue
only
offended
through
infirmitie
,
and
not
rather
wilfully
,
and
of
knowledge
,
and
they
shall
either
be
freed
altogether
from
great
vexations
in
their
liues
;
or
else
they
shall
freely
and
without
constraint
confesse
,
that
God
hath
dealt
iustly
,
yea
mercifully
,
in
so
visiting
of
them
,
rather
then
that
he
hath
done
them
any
wrong
.
Thus
much
for
this
,
and
that
God
will
punish
,
when
men
prouoke
him
by
their
transgressions
,
as
we
may
here
learne
,
I
haue
in
other
places
shewed
.
The
manner
of
the
Midianites
oppressing
the
people
of
Israel
,
was
the
Verse
2.
The
sense
.
spoiling
them
of
their
victuall
,
namely
corne
and
cattell
,
for
the
space
of
seuen
yeeres
,
without
which
they
could
not
liue
.
Their
corne
they
destroied
,
when
they
had
sowen
their
fields
.
And
they
were
driuen
to
make
them
cabins
in
the
hollow
places
of
the
earth
,
vnder
the
hils
and
rocks
,
where
they
had
holes
and
creuises
to
let
in
light
,
to
defend
themselues
from
them
:
and
in
the
fields
and
lower
parts
of
the
earth
they
made
them
dennes
and
darke
places
,
not
fit
for
habitation
,
but
in
which
they
might
safely
lay
their
goods
and
substance
,
to
hide
them
from
the
Midianites
.
They
made
also
high
towers
and
strong
,
from
which
they
might
see
a
farre
off
,
which
could
not
be
beaten
down
easily
:
and
these
shifts
they
were
faine
to
make
.
For
their
enemies
were
as
grashoppers
on
the
face
of
the
earth
,
and
their
camels
and
other
beasts
,
to
destroy
the
fruites
of
the
Israelites
,
were
almost
without
number
.
What
these
Midianites
were
,
and
of
what
stocke
they
came
,
it
is
not
necessarie
to
inquire
,
seeing
it
is
not
set
downe
,
though
some
writers
say
that
they
had
their
beginnings
thus
:
that
one
of
Abrahams
sonnes
which
he
begat
of
his
wife
Ketura
,
builded
a
citie
beyond
Arabia
in
the
South
,
in
the
desert
of
the
now
called
Saracens
,
and
called
the
name
of
it
Midian
,
or
Madian
,
and
the
people
of
it
were
called
Midianites
,
or
Madianites
,
and
were
supposed
to
be
they
of
whom
the
Kenites
came
.
These
brought
with
them
the
Amalakites
,
and
men
of
the
East
to
helpe
them
.
This
was
a
grieuous
and
sore
affliction
,
to
be
thus
driuen
to
extremities
Deut.
28.
33.
Esay
17.
10.
11.
for
want
of
food
.
And
yet
no
other
then
was
long
before
threatned
(
among
many
other
)
to
come
vpon
them
for
their
apostacie
and
idolatrie
.
For
what
though
we
heare
of
no
consuming
of
the
people
of
Israel
in
battell
;
yet
,
beside
that
it
could
not
be
,
but
that
many
of
them
were
slaine
by
so
long
and
violent
assaulting
them
,
so
what
death
is
more
cruell
then
by
liuing
,
to
be
famished
?
and
what
miserie
in
this
life
greater
,
then
to
be
to
seeke
of
foode
,
where
it
can
hardly
be
come
by
,
and
yet
that
which
is
to
bee
reserued
,
and
had
,
is
scarcely
fit
to
preserue
life
?
Here
therefore
by
the
contrary
wee
may
see
,
what
a
benefit
of
God
this
is
,
when
in
a
land
,
and
in
cities
,
townes
and
villages
,
all
people
may
be
fed
fit
for
their
condition
,
when
there
is
no
inuasion
of
forraine
enemies
to
spoile
and
destroy
the
fruits
of
the
earth
,
whereby
the
inhabitants
are
preserued
:
nor
any
famine
,
by
any
other
iudgement
of
God
:
and
when
there
is
no
iust
cause
of
complaining
in
our
streetes
.
We
know
in
the
great
famines
that
are
mentioned
in
the
Scriptures
,
yea
and
in
smaller
famines
in
our
owne
remembrance
,
what
crying
and
lamentations
there
haue
been
.
In
the
daies
of
Abraham
,
Isaac
,
and
chiefly
of
Iacob
,
Gen.
42.
2.
when
they
were
forced
to
send
into
Egypt
for
corne
.
In
the
time
of
Elimelek
and
Naomi
,
when
they
were
driuen
from
their
dwelling
in
Bethelem
Ruth
1.
1.
Iuda
,
to
goe
and
soiourne
in
the
land
of
Moab
,
for
want
of
food
:
and
after
in
the
daies
of
Ioram
King
of
Israel
,
when
the
men
had
no
other
way
2.
King
.
6.
25.
to
preserue
their
liues
,
but
by
eating
that
which
was
against
nature
,
yea
and
yet
they
could
hardly
come
by
it
;
and
when
the
women
did
eate
their
own
children
,
as
also
in
the
last
besieging
of
Ierusalem
by
the
Romans
.
And
to
what
end
speake
I
this
,
but
that
we
should
lift
vp
our
hearts
,
and
more
feruently
,
and
oft
be
thankfull
to
God
for
this
one
benefit
of
plentie
?
although
who
seeth
not
,
that
it
is
indeed
but
one
of
many
,
yea
of
infinite
other
,
which
wee
receiue
?
And
why
doth
God
this
?
Euen
to
the
end
men
Doct.
vers.
2.
3.
4.
5.
may
follow
their
callings
,
diligently
and
conscionably
,
with
cheerefulnes
;
and
with
the
same
minde
walke
in
the
feare
of
the
Lord
continually
.
And
therefore
the
euill
example
in
life
,
that
in
the
abundance
of
Gods
earthly
blessings
doth
flow
euery
where
,
in
drunkennesse
,
and
all
lasciuiousnes
,
doth
draw
vpon
men
greater
plagues
,
then
wants
and
famine
are
,
and
that
is
,
leanenes
of
soule
,
blindnes
,
vnbeliefe
,
hardnesse
of
heart
,
and
impenitencie
:
which
if
we
had
the
spirit
of
the
Prophets
,
wee
should
deeply
bewaile
.
But
to
leaue
such
,
I
adde
this
,
that
for
the
quickning
vp
of
the
best
,
it
were
fit
for
Note
.
them
,
when
they
grow
to
a
meane
and
common
esteeming
of
these
benefits
of
God
,
to
suppose
with
themselues
,
and
put
the
case
that
they
were
in
want
and
penurie
,
euen
in
the
state
of
this
people
of
God
by
the
oppression
of
the
Midianites
,
or
the
like
:
As
that
when
they
haue
sowne
their
seede
,
it
should
be
spovled
before
their
faces
,
so
that
they
should
not
eate
of
it
,
and
that
the
prouision
which
they
haue
made
for
their
liues
,
should
be
carried
away
by
enemies
,
or
taken
from
them
,
and
they
famished
for
want
of
it
:
it
would
make
them
better
to
value
and
prize
such
benefits
,
and
yeeld
to
the
Lord
a
more
holy
and
fruitfull
vse
of
them
.
Whereas
commonly
men
doe
not
so
,
till
they
be
driuen
to
it
by
wants
,
and
decay
in
their
substance
,
then
they
can
say
;
Oh
what
plentie
of
Gods
benefits
we
once
enioyed
?
Another
thing
in
these
verses
is
to
be
marked
,
that
we
bring
double
vexation
vpon
our selues
by
sinning
against
the
Lord
,
and
by
seeking
to
haue
Doct.
1.
our
will
,
against
the
word
of
God
.
The
one
is
this
,
the
affliction
that
is
sent
vpon
vs
for
sinne
,
as
here
the
stirring
vp
of
the
Midianites
against
the
people
of
Israel
for
their
transgression
;
or
any
other
,
as
losse
of
their
goods
,
diseases
,
ieopardie
of
their
liues
,
&c.
The
other
vexation
,
is
that
which
proceedeth
from
the
former
:
and
that
is
of
many
sorts
,
as
may
be
liuely
seene
in
this
present
storie
,
and
namely
in
these
verses
.
For
what
toile
,
time
,
and
cost
,
beside
the
disquietnes
that
went
therewith
,
were
they
driuen
to
bestow
(
that
I
may
include
much
in
few
words
)
to
defend
,
or
to
saue
themselues
from
the
vtmost
hurt
and
danger
,
which
was
wrought
and
intended
against
them
?
what
shifts
were
they
faine
to
make
to
preserue
their
liues
,
and
saue
their
goods
out
of
their
enemies
hands
?
which
yet
when
they
had
done
what
they
could
,
they
were
not
able
to
doe
.
If
they
had
been
only
hurt
by
them
in
their
cattell
,
corne
,
and
other
commodities
,
and
had
sustained
that
onely
for
their
punishment
,
it
had
been
a
deare
paying
for
their
pleasure
,
that
they
took
in
their
sinne
;
but
when
they
Note
.
were
in
this
bondage
,
that
they
could
doe
nothing
else
but
watch
and
ward
for
their
liues
,
and
to
build
and
botch
,
digge
and
delue
,
and
beate
their
braines
to
deuise
,
how
to
hide
their
commodities
from
them
,
what
sorrow
vpon
sorrow
,
and
one
vnquietnes
vpon
another
did
they
heape
vpon
their
heads
,
till
they
lost
all
the
welfare
of
their
liues
in
a
manner
,
and
made
them
more
wearisome
and
vnwelcome
then
death
it selfe
?
Is
this
the
fruite
of
sinne
,
and
the
good
that
it
bringeth
to
the
committers
thereof
?
And
yet
if
I
should
lay
out
the
fruit
of
the
sinne
of
Cain
,
Esau
,
Absolon
,
and
other
,
who
could
not
be
staied
from
the
committing
of
it
;
what
better
thing
could
I
say
of
it
,
or
what
better
fruite
could
I
proue
it
yeeldeth
to
the
committers
of
it
?
So
that
as
the
baite
is
pleasant
which
the
poore
fish
biteth
at
,
but
it
being
caught
by
the
hooke
,
bringeth
paine
,
torture
,
and
wearying
of
it selfe
to
saue
the
life
:
so
is
it
with
him
that
will
needes
taste
of
the
pleasure
of
sinne
,
as
I
haue
said
.
And
if
this
be
the
great
good
that
it
intendeth
against
such
as
follow
one
kinde
or
other
of
it
with
tooth
and
naile
,
who
also
lie
sucking
to
draw
pleasure
out
of
it
,
as
a
childe
doth
by
the
breast
,
then
let
them
all
be
taken
and
condemned
for
fooles
,
who
are
masters
in
that
profession
,
and
are
vpholders
of
that
trade
and
occupation
.
Yea
let
them
bee
reckoned
in
the
number
of
them
,
of
whom
the
prouerbe
speaketh
,
The
foole
beleeueth
euery
Prou.
14.
15.
thing
.
And
againe
,
O
ye
fooles
,
how
long
will
ye
loue
foolishnesse
?
For
why
?
they
Prou.
1.
22.
haue
chosen
a
way
that
seemeth
pleasant
,
but
the
issues
thereof
are
the
way
of
death
.
They
doe
most
certainly
take
more
paine
to
goe
to
hell
,
then
the
righteous
doth
to
heauen
.
And
as
their
reuolting
brought
vpon
them
this
miserie
,
so
let
all
those
who
haue
falsified
their
promise
,
and
broken
their
solemne
couenant
to
God
of
seeking
more
zeale
,
greater
fruitfulnes
,
watchfulnes
and
care
,
let
them
(
I
say
)
also
feare
that
their
euill
conscience
wil
draw
vpon
them
one
accusation
and
trouble
after
another
,
and
that
the
further
they
decline
,
the
greater
sorrow
they
bring
vpon
themselues
.
Some
haue
been
brought
to
that
point
,
that
they
haue
made
question
whether
they
might
lay
violent
hands
vpon
themselues
,
to
auoid
the
terror
of
minde
.
Further
also
obserue
here
,
what
shifts
they
chuse
to
make
,
rather
then
they
Doct.
3.
would
seeke
to
God
by
humiliation
and
repentance
,
for
release
.
They
loue
their
freedome
well
,
who
hauing
their
citie
besieged
by
the
enemie
,
till
extreame
famine
compell
them
to
eate
dogges
,
cats
,
and
such
vermine
,
as
is
noisome
to
nature
,
yet
chuse
to
endure
such
difficulties
,
rather
then
yeeld
.
And
so
doubtlesse
,
they
loue
their
lusts
well
,
who
suffer
themselues
to
bee
made
such
slaues
and
drudges
to
them
(
as
these
here
were
)
rather
then
they
would
abandon
them
,
and
returne
to
the
Lord
with
vnfained
renouncing
of
them
.
Alas
,
they
must
leaue
them
with
shame
and
double
repentance
at
length
,
when
they
haue
wearied
themselues
as
these
did
:
but
till
their
owne
rod
hath
made
them
smart
,
who
may
tell
them
of
the
vnfruitfulnes
of
their
toilesome
trade
?
Toilesome
I
may
truly
say
;
both
considering
with
what
great
adoe
they
bring
their
sinne
to
ripenes
and
perfection
;
and
then
what
shifts
they
vndergo
to
winde
themselues
out
of
the
woe
and
miserie
,
which
(
in
stead
of
fruite
)
their
sinne
brings
vpon
them
?
It
is
a
good
piece
of
the
life
of
an
adulterer
,
first
to
compasse
and
fulfill
his
vncleane
lusts
:
and
when
he
hath
done
,
to
couer
and
keepe
himselfe
from
shame
,
and
to
make
faire
weather
of
it
againe
.
And
so
the
thriftlesse
spend-good
,
what
adoe
makes
he
to
scrape
together
somwhat
to
maintaine
his
riotous
humour
?
and
when
he
is
brought
to
beggerie
,
then
he
must
cast
about
him
afresh
,
how
hee
may
defray
that
,
and
auoid
the
gallowes
,
or
a
base
and
wretched
life
.
In
a
word
,
it
is
true
which
Salomon
saith
in
Ecclesiastes
;
To
the
sinner
God
giueth
paine
:
he
Eccles.
2.
20.
giues
him
sowre
sauce
to
his
sweete
meate
,
painfull
seruice
to
his
sweet
lusts
.
And
yet
without
Gods
speciall
goodnesse
neither
of
these
shall
preuaile
with
a
lewd
person
to
pull
him
from
the
loue
and
liking
of
them
,
though
they
cost
him
so
deare
,
and
though
he
beare
and
bring
foorth
with
paine
,
and
the
sweate
of
his
face
.
There
will
be
found
an
Hiel
to
build
Iericho
,
though
hee
knew
it
will
cost
him
and
his
neuer
so
dearly
.
Therefore
they
are
happie
whom
God
hath
entertained
into
his
house
,
and
holds
them
vnder
his
gouernment
:
because
neither
is
his
word
tedious
to
them
,
nor
his
Matth.
11.
last
.
commandements
grieuous
while
they
are
doing
them
:
and
as
for
any
trouble
which
can
befall
them
after
for
their
so
doing
,
first
know
that
it
can
not
sting
them
being
borne
for
a
good
cause
,
and
they
shall
goe
vnder
it
without
disquiet
,
be
vpholden
in
it
by
grace
,
and
after
count
it
great
ioy
in
that
they
suffered
.
The
people
of
Israel
,
we
haue
heard
in
the
former
verses
,
did
kindly
shew
Verse
6.
in
their
doings
,
the
nature
and
disposition
of
sinful
and
wicked
persons
,
who
little
trust
to
God
in
their
troubles
,
they
forgot
him
,
and
did
flie
for
succour
and
refuge
to
earthly
helpes
and
staies
;
as
towers
,
dennes
,
and
other
munition
and
defence
,
forsaking
him
;
but
the
holy
storie
sheweth
in
this
verse
,
that
none
of
them
all
preuailed
,
neither
did
they
preserue
them
.
And
although
by
their
shifting
they
saued
their
liues
,
and
got
and
saued
that
foode
which
with
much
adoe
kept
them
from
staruing
;
yet
who
seeth
not
the
miserie
,
which
,
for
all
that
,
they
indured
in
extreame
pouertie
,
bondage
and
feare
?
Euen
so
,
wee
must
know
,
that
it
is
not
enough
for
wicked
persons
to
beware
of
their
enemies
,
and
to
fence
themselues
from
the
common
troubles
of
the
world
;
but
first
of
all
,
and
chiefly
they
should
preserue
themselues
from
the
wrath
of
God
;
which
while
like
fooles
they
doe
not
,
they
preuenting
and
auoiding
the
same
,
they
seldome
escape
,
nor
be
free
from
the
other
.
Therefore
the
Lord
in
the
prophecie
of
Habakkuk
,
laugheth
to
scorne
such
made
defences
of
men
.
And
in
Obedia
the
Lord
saith
to
such
;
Habak
2.
5.
6.
Obediah
3.
4.
Thou
that
dwellest
in
the
clefts
of
the
rocks
,
whose
habitation
is
high
,
that
saist
in
thine
heart
,
who
shall
bring
me
downe
to
the
ground
;
though
thou
exalt
thy selfe
as
the
Eagle
,
and
make
thy
nest
among
the
starres
,
yet
euen
thence
will
I
bring
thee
downe
,
saith
the
Lord
.
They
doe
not
see
that
God
hath
a
thousand
waies
to
fight
against
them
:
and
that
he
who
plucked
off
Pharaos
charet
wheeles
,
and
broke
the
horses
Exod.
14.
25.
Iud
●5
22.
Ester
●
.
10.
2.
Chro.
20.
22.
hoofes
of
Sisera
;
who
drew
vp
the
great
Lord
Haman
to
the
gallowes
;
that
tooke
heart
from
the
Ammonites
and
Moabites
,
that
in
stead
of
fighting
against
Iudah
,
they
fell
vpon
and
slew
one
another
;
and
weakened
Zenacherib
so
,
that
he
slew
by
an
Angell
in
one
night
,
an
hundred
,
foure
score
,
and
2.
King
.
19.
35.
fiue
thousand
of
his
armie
;
they
doe
not
see
,
I
say
,
that
he
who
did
thus
shew
his
might
against
these
mightie
ones
,
and
many
waies
beside
,
hath
done
the
like
;
can
also
frustrate
their
attempts
and
hope
in
these
daies
also
.
The
spirit
of
slumber
is
cast
vpon
them
,
and
blindnesse
hath
taken
hold
of
them
,
that
they
cannot
see
and
beleeue
,
that
the
like
iudgements
shall
not
meete
with
them
,
till
they
haue
felt
and
smarted
by
them
.
Therefore
let
men
make
peace
with
God
first
,
and
turne
from
their
sins
,
that
he
may
also
turne
from
his
fierce
wrath
:
or
else
when
they
make
their
reckoning
of
peace
,
and
prosperitie
,
length
of
daies
and
deliuerance
from
their
enemies
,
and
other
troubles
,
the
contrary
euils
fall
vpon
them
;
and
if
Note
.
not
presently
,
yet
they
are
at
hand
,
and
alwaies
iustly
to
be
feared
,
before
they
come
.
Oh
what
proofe
haue
wee
seene
of
that
which
I
say
,
as
former
ages
haue
done
also
?
How
many
might
haue
done
well
,
and
prospered
,
if
they
had
been
more
carefull
to
be
reconciled
to
God
,
then
to
leane
to
their
owne
deceitfull
dreames
,
by
a
vaine
hoping
,
that
life
should
still
haue
been
granted
them
,
the
which
while
it
lasted
,
they
were
as
they
thought
,
in
paradise
:
but
for
all
their
welfare
were
soone
cut
off
from
all
.
And
the
reason
is
,
that
men
goe
to
worke
without
God
,
they
neither
seeke
his
fauour
,
nor
direction
from
him
,
either
in
their
actions
or
afflictions
:
and
therefore
their
enterprises
are
either
crossed
,
or
else
cursed
in
the
vse
and
enioying
of
them
:
and
as
for
their
troubles
,
they
are
to
seeke
either
how
to
abide
them
,
or
to
get
out
of
them
in
a
good
manner
.
Thus
a
wicked
man
is
vnhappie
both
waies
,
whether
hee
prosper
or
no
:
for
either
hee
feares
a
change
,
or
else
his
feare
commeth
vpon
him
,
as
an
armed
man
.
Therefore
when
I
consider
this
,
I
thinke
the
beleeuing
Christian
twice
happie
,
euen
when
he
is
iudged
miserable
by
men
of
the
world
,
because
hee
hath
chose
the
good
part
with
Mary
,
and
hath
sought
to
haue
God
on
his
side
,
who
doth
not
only
keepe
fearefull
iudgements
from
his
,
being
a
sure
defence
in
time
of
need
,
but
maketh
that
portion
which
they
enioy
,
a
sweete
and
sauourie
blessing
vnto
them
;
and
yet
they
haue
farre
greater
riches
then
those
.
Thus
much
of
their
punishment
,
in
the
second
part
of
the
Chapter
.
The
third
part
of
the
Chapter
.
THe
third
followeth
in
this
sixth
verse
,
namely
,
that
the
people
repented
,
Doct.
2.
in
vers.
6.
and
turned
to
God
:
which
as
was
said
before
,
is
testified
,
and
declared
by
a
signe
thereof
,
which
is
crying
.
And
here
,
not
to
insist
vpon
the
same
things
,
which
in
other
places
I
haue
done
,
that
which
I
will
note
from
hence
is
this
,
that
seeing
they
now
sought
to
him
at
last
,
who
should
haue
been
their
first
refuge
,
we
may
note
another
point
of
vnthriftinesse
,
and
foolish
dealing
in
the
men
of
this
world
;
That
when
they
will
needes
goe
trie
masteries
in
their
necessitie
and
calamities
,
by
trusting
to
broken
holds
,
and
vaine
helpes
of
their
owne
deuising
,
and
smart
for
it
,
as
I
haue
said
;
then
at
last
with
shame
they
must
be
faine
to
sue
and
repaire
to
God
.
And
what
if
he
will
not
receiue
then
?
as
it
falleth
out
sometimes
to
bee
so
,
as
in
the
Prouerbs
,
[
Because
you
would
not
heare
when
I
called
,
ye
shall
crie
,
and
not
be
Prou.
1.
20.
heard
]
Whither
goe
they
then
?
But
if
he
doe
,
what
a
farre
fetched
iourney
haue
they
taken
before
,
yea
full
of
vexation
and
wearisome
,
besides
that
Note
.
they
haue
lost
all
their
former
labour
?
I
conclude
therefore
,
with
this
aduice
and
warning
to
such
as
haue
eares
to
heare
;
Seeke
the
Lord
while
he
may
Esay
55.
6.
be
found
,
and
driue
not
off
from
day
to
day
,
lest
he
come
suddenly
and
there
be
none
to
turne
away
his
heauy
wrath
from
you
:
and
in
the
meane
while
,
happie
are
they
who
doe
so
.
For
they
in
so
doing
shall
not
doe
as
this
people
did
here
,
flie
to
rocks
,
hide
themselues
in
caues
of
the
earth
,
and
build
towers
to
be
safe
from
their
enemies
,
as
these
did
here
from
the
Midianites
,
which
yet
did
not
safely
keepe
and
defend
them
,
but
they
flie
to
the
safe
rocke
and
tower
of
defence
;
as
the
wise
man
calleth
it
;
I
meane
,
to
the
name
Prou.
18.
10.
of
the
Lord
,
euen
the
Lord
of
hostes
,
who
is
a
most
strong
place
of
refuge
,
the
righteous
flie
thither
and
are
saued
.
THE
THIRTIE
SEVEN
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
7.
And
when
the
children
of
Israel
cried
vnto
the
Lord
,
because
of
the
Midianites
,
Vers.
8.
The
Lord
sent
vnto
the
children
of
Israel
a
Prophet
,
who
said
vnto
them
,
Thus
saith
the
Lord
God
of
Israel
;
I
haue
brought
you
vp
from
Egypt
,
and
haue
brought
you
out
of
the
house
of
bondage
,
Vers.
9.
And
I
haue
deliuered
you
out
of
the
hands
of
the
Egyptians
,
and
out
of
the
hand
of
all
that
oppressed
you
,
and
haue
cast
them
out
before
you
,
and
giuen
you
their
land
.
Vers.
10.
And
I
said
vnto
you
,
I
am
the
Lord
your
God
:
feare
not
the
Gods
of
the
Amorites
,
in
whose
land
you
dwell
:
but
you
haue
not
obeyed
my
voyce
.
NOw
whether
they
cried
to
the
Lord
,
first
through
anguish
Verse
7.
8
9.
10.
of
heart
,
which
was
caused
in
them
by
the
force
of
their
calamities
;
but
was
neither
pleasing
to
God
,
neither
could
obtaine
any
thing
of
him
,
vnlesse
it
had
come
from
faith
:
(
which
is
very
probable
)
or
whether
before
their
crying
,
the
Lord
sent
the
man
of
God
here
mentioned
,
vnto
them
,
it
cannot
certainly
be
said
;
but
sure
it
is
,
God
of
his
great
mercie
to
them
,
sent
a
Prophet
to
preach
to
them
,
and
to
bring
them
to
true
repentance
,
speaking
to
them
much
like
the
messenger
that
was
sent
to
their
fathers
before
at
Bochim
.
For
he
repeates
Gods
benefits
to
Iudg.
2.
3.
them
,
as
the
other
did
,
and
deliuerances
,
and
chargeth
them
with
disobedience
also
.
Out
of
these
words
wee
may
see
,
it
is
a
fit
time
for
preaching
to
worke
,
Verse
7.
8.
when
men
are
inwardly
stung
with
smart
of
their
afflictions
,
as
it
appeareth
these
were
,
when
the
man
of
God
was
sent
to
preach
vnto
them
;
for
then
m●n
will
suffer
themselues
more
easily
to
be
reproued
for
their
sinnes
,
and
will
cause
themselues
,
as
they
see
cause
;
and
the
word
is
receiued
into
their
Doct.
1.
hearts
more
readily
:
whereas
they
are
otherwise
most
commonly
hardned
,
and
hate
to
be
reproued
.
And
yet
further
then
men
come
prepared
to
our
daily
and
ordinarie
preaching
,
it
profiteth
them
nothing
.
The
danger
is
this
,
that
they
are
like
to
quench
the
spirit
after
,
and
to
dull
the
edge
of
such
good
beginnings
of
grace
in
them
,
which
will
most
certainly
come
to
passe
,
if
they
be
not
carefull
to
stirre
them
vp
daily
.
Men
while
they
haue
elbow
roome
,
thinke
that
the
preacher
,
yea
God
himselfe
must
be
beholding
to
them
for
their
hearing
:
but
when
God
hath
them
cooped
in
a
narrow
compasse
,
his
roddes
being
held
ouer
them
,
then
the
Preacher
is
welcome
,
yea
sought
to
earnestly
,
and
God
is
plied
with
confessions
and
prayers
.
We
see
it
,
though
with
griefe
,
and
haue
too
great
experience
of
it
,
in
the
practise
of
the
secure
and
irreligious
sort
,
who
though
they
mind
not
God
all
the
yeere
long
,
yet
fall
to
prayer
and
deuotion
when
some
great
thundring
,
lightning
,
and
tempest
doth
astonish
them
,
and
when
the
likelihood
of
death
is
vpon
them
.
His
word
they
heare
daily
without
any
great
reuerence
,
but
his
terrible
workes
,
seene
and
felt
,
though
but
seldome
,
make
them
hide
themselues
in
corners
for
feare
.
By
whose
example
we
see
,
what
need
the
Lord
hath
to
bore
eares
into
our
soules
,
by
terror
,
and
amasing
iudgements
,
as
Iob
speakes
,
chap.
33.
because
his
word
is
wound
about
mens
fingers
,
and
made
Iob
33.
16.
but
as
the
confused
noise
of
many
waters
,
and
as
a
sound
beating
the
aire
,
going
in
at
one
eare
and
out
as
fast
at
the
other
.
Let
not
such
boast
themselues
as
are
spared
,
except
they
applie
themselues
to
the
hearing
of
Gods
voyce
by
the
Minister
,
who
can
skill
to
doe
his
message
with
more
regard
and
earnestnes
:
for
either
the
more
is
behind
,
if
they
belong
to
God
,
and
they
must
haue
somewhat
to
quicken
their
appetite
thereto
,
and
to
make
it
sinke
deeply
into
their
hearts
,
and
worke
vpon
them
powerfully
for
their
good
;
or
else
woe
be
vnto
them
,
the
Lord
in
all
likelihood
hath
cast
them
off
,
and
taketh
no
pleasure
in
them
,
and
greatly
it
is
to
be
feared
that
when
affliction
shall
come
vpon
them
,
yet
by
reason
of
that
their
former
vnbeliefe
and
contempt
of
instruction
,
they
shall
doe
them
little
good
.
The
thing
that
they
should
doe
is
this
:
when
the
Lord
laieth
his
hand
vpon
them
,
let
them
examine
themselues
,
touching
their
affection
to
the
word
,
and
how
little
they
were
moued
by
it
in
the
time
of
their
health
&
prosperitie
,
and
so
they
may
easily
finde
,
that
their
blockishnesse
,
and
carelesse
or
vnprofitable
hearing
;
their
deadnes
,
fulnes
of
stomacke
,
and
such
like
,
with
earthlinesse
,
wearinesse
,
wandring
,
drowzinesse
,
&c.
haue
caused
the
Lord
to
send
such
trials
vpon
them
(
be
they
inward
or
outward
)
as
might
grinde
off
their
flat
Note
.
and
blunt
edge
,
and
set
on
a
sharper
and
keener
vpon
them
:
that
with
desire
and
meeknes
they
may
embrace
the
word
,
and
finde
it
sauourie
to
their
taste
,
till
it
haue
wrought
vpon
them
as
it
ought
,
that
is
,
euen
to
cast
them
into
the
mould
of
it
.
And
this
let
such
know
,
that
if
their
afflictions
tame
them
not
,
nor
meeken
their
spirits
vnder
the
hand
of
God
,
but
that
they
fight
against
him
,
as
Pharao
did
,
and
will
not
see
and
vse
well
this
season
which
is
offered
them
,
that
if
they
be
deliuered
once
againe
out
of
them
,
they
may
haue
sound
preaching
in
all
high
reuerence
;
let
them
know
(
I
say
)
that
their
case
is
wofull
and
desperate
.
For
as
the
Lord
saith
in
the
like
case
by
his
Prophet
;
O
people
how
shall
I
intreate
thee
?
or
what
shall
I
doe
Hos.
6
4.
vnto
thee
?
So
he
may
say
vnto
them
:
for
he
hath
no
other
physicke
,
then
his
word
,
mercies
,
and
chastisements
.
If
none
of
all
them
can
breake
the
heart
,
there
is
no
helpe
,
nor
hope
,
that
if
he
should
vse
extraordinary
courses
(
which
they
are
not
to
looke
for
)
that
hee
should
preuaile
any
more
with
them
,
then
he
did
with
the
Priests
,
who
going
against
their
consciences
in
bringing
Christ
to
his
death
,
were
no
more
moued
with
his
resurrection
.
Therefore
they
are
wisest
,
who
put
not
the
Lord
to
this
extremitie
,
but
hearken
to
him
when
he
speaketh
,
and
offereth
them
faire
,
by
the
voyce
of
his
messengers
:
and
deferre
not
till
affliction
,
as
a
second
warning
,
be
sent
vnto
them
:
lest
then
also
,
they
be
found
alike
vnprouided
,
and
being
hardned
,
lest
God
should
not
vouchsafe
them
that
mercie
to
mollifie
&
soften
them
:
as
(
the
truth
is
)
they
who
tempt
him
so
farre
by
presumption
,
doe
not
easily
recouer
themselues
,
though
God
doe
visit
them
by
his
corrections
,
or
iudgements
,
but
rather
(
for
the
most
part
)
go
further
from
him
,
and
increase
their
rebellion
.
But
whether
these
men
cried
out
being
forced
thereto
by
their
many
Doct.
2.
and
sore
afflictions
or
no
,
this
is
sure
,
that
when
the
man
of
God
had
deliuered
his
message
to
them
,
and
had
shewed
them
their
vnthankfulnes
to
God
for
their
many
deliuerances
,
and
had
conuicted
them
of
their
disobedience
,
they
did
then
crie
out
in
token
of
their
great
griefe
for
their
offending
God
,
as
their
fathers
before
had
done
.
Here
(
not
to
repeate
the
same
things
which
I
noted
before
out
of
the
like
words
vttered
at
Bochim
)
this
is
to
be
marked
,
that
the
Lord
here
sent
his
messenger
,
as
he
did
there
,
to
call
the
people
to
consideration
of
themselues
,
and
their
doings
,
and
we
see
what
need
they
had
thereof
.
All
generations
declare
what
they
are
,
and
to
what
wrack
and
ruine
they
come
,
who
are
not
helped
,
and
that
in
due
time
and
season
,
with
this
wholesome
instruction
from
God
;
that
the
righteous
smiting
them
they
may
not
fall
into
the
hands
of
the
vngodly
,
to
be
rung
about
by
them
Psal.
341.
5.
to
their
vtter
shame
and
reproch
,
and
so
fall
into
the
iawes
of
the
diuell
,
to
be
vndone
without
recouerie
.
And
when
the
Lord
dealeth
so
graciously
with
any
,
as
that
they
may
enioy
this
benefit
of
sound
teaching
,
let
them
beware
that
they
harden
not
their
hearts
at
the
hearing
of
it
,
(
the
oftner
they
heare
the
happier
it
is
for
them
)
but
with
meekenes
receiue
it
,
that
it
may
bring
foorth
fruite
in
them
plentifully
,
euen
to
eternall
life
.
The
Prophet
,
who
was
sent
vnto
them
,
puts
them
first
in
minde
of
Gods
Verse
8.
9.
benefits
,
and
many
deliuerances
from
their
enemies
.
The
next
thing
here
to
be
considered
of
vs
out
of
these
words
in
the
8.
and
9.
verses
,
beside
that
which
we
haue
heard
by
the
like
occasion
,
is
this
;
that
we
record
and
keepe
a
memoriall
(
as
they
here
should
haue
done
,
and
were
reproued
for
not
doing
)
of
our
deliuerances
out
of
trouble
and
calamitie
,
in
which
we
saw
,
that
we
might
,
yea
must
haue
lien
ouerwhelmed
and
drowned
,
if
the
Lord
had
not
in
good
time
brought
vs
out
of
them
.
These
deliuerances
,
I
say
,
out
of
bondage
,
prison
,
sicknesse
,
paine
of
body
,
and
anguish
and
torment
of
conscience
,
and
the
like
;
and
how
oft
they
haue
been
enioyed
of
vs
,
and
how
comfortable
and
welcome
vnto
vs
;
ought
to
be
daily
remembred
and
acknowledged
with
heartie
praises
to
God
,
as
well
as
his
benefits
.
Hee
who
marketh
them
,
shall
finde
them
many
and
great
,
beside
those
that
are
common
,
so
that
he
may
truly
say
,
God
hath
deliuered
from
many
deaths
.
And
because
of
the
peoples
forgetfulnes
,
in
the
former
ages
,
we
see
how
oft
they
were
put
in
minde
of
this
one
deliuerance
out
of
the
bondage
of
Egypt
.
Therefore
the
Prophet
Dauid
,
and
other
holy
Penmen
of
the
Psalmes
,
in
the
behalfe
of
the
people
,
doe
so
often
call
to
minde
,
and
sometimes
with
admiration
and
astonishment
,
Gods
former
deliuerances
,
as
the
whole
124.
Psalme
witnesseth
thus
:
If
the
Lord
had
not
been
on
our
side
(
may
Israel
say
)
when
men
rose
vp
against
vs
,
they
had
swallowed
vs
vp
quick
,
the
waters
had
ouerwhelmed
vs
,
&c.
Oh
our
forgetfulnesses
of
the
like
kindnesse
of
God
,
it
is
enough
to
accuse
to
Godward
,
though
wee
had
no
other
sinnes
,
seeing
wee
cannot
be
ignorant
into
what
dangers
,
and
depths
of
sorrow
we
haue
sometime
Note
.
been
plunged
,
when
wee
lay
crying
and
complaining
,
and
(
perhaps
)
praying
also
vnder
the
burthen
of
them
,
that
it
would
not
haue
bin
thought
that
we
could
euer
haue
forgot
the
Lords
kindnesse
,
if
he
should
euer
haue
brought
vs
out
of
them
:
and
yet
when
he
hath
done
so
,
yea
againe
and
againe
done
so
,
we
haue
with
Pharaos
Butler
,
and
the
nine
leapers
,
forgot
all
.
Gen.
40.
23.
Whereas
we
haue
learned
,
that
many
yeeres
after
,
euen
as
long
as
wee
reape
the
benefit
of
such
deliuerances
,
yea
euen
till
death
,
we
should
praise
God
for
the
same
,
according
to
that
which
was
taught
our
fathers
in
the
Psalme
:
Let
Israel
now
say
(
that
is
,
long
after
their
deliuerance
)
that
God
is
gracious
,
and
Psal
118
2.
that
his
mercie
endureth
for
euer
.
Now
I
haue
spoke
but
of
thankes
for
deliuerance
out
of
trouble
,
to
the
which
,
if
we
adde
his
benefits
(
which
are
innumerable
)
what
can
be
required
of
vs
lesse
then
this
,
that
in
all
things
,
and
alwaies
wee
should
be
thankfull
?
And
this
bewraies
the
blockishnesse
of
1.
Thess.
19.
such
,
who
being
vrged
to
giue
thankes
,
aske
wherefore
?
what
haue
wee
receiued
more
then
others
?
we
enioy
but
our
part
,
in
common
blessings
,
as
the
most
doe
,
&c.
As
if
thankfulnes
were
some
extraordinarie
dutie
,
lying
onely
vpon
some
few
persons
,
rarely
fauoured
of
God
.
No
,
the
Lord
requires
no
more
of
thee
,
then
he
doth
of
them
who
are
equall
to
thee
,
nay
inferiour
to
thee
in
benefits
.
But
thou
like
the
swine
,
takest
all
that
commeth
,
not
regarding
what
,
or
whence
,
so
thy
turne
be
serued
:
and
thus
deuourest
many
blessings
,
through
thy
brutishnesse
,
which
a
godly
Christian
would
make
matter
of
daily
praise
;
and
inlarge
the
greatnesse
of
them
,
by
musing
both
how
vnworthie
he
is
of
the
least
,
and
how
ill
it
should
goe
with
him
,
if
he
were
but
in
the
case
of
such
as
want
them
.
If
the
Lord
should
exercise
such
vnthankfull
blockes
with
the
diseases
,
which
many
deare
seruants
of
his
suffer
,
the
paines
of
Colique
,
Strangurie
,
Burning
feuers
,
the
Stone
,
and
giue
them
their
portion
in
penury
,
cleanenes
of
teeth
,
nakednes
,
sicknes
,
&c.
they
would
then
cease
extenuating
Gods
benefits
,
or
comparing
themselues
with
such
as
are
inriched
with
greater
then
themselues
:
yea
,
they
would
then
thinke
that
freedome
from
chastisements
,
were
great
cause
of
thankes
,
though
they
wanted
many
blessings
.
But
to
the
full
stomacke
,
the
hony
Prou.
27.
7.
combe
is
not
sweete
.
Others
thinke
this
dutie
discharged
,
if
they
haue
their
tongues
tipt
with
formall
words
of
blessing
and
thankes
;
though
their
hearts
,
and
loue
be
set
vpon
the
blessing
,
and
not
on
the
bestower
of
it
,
and
therefore
out
of
the
same
fountaine
commeth
bitter
as
well
as
sweete
,
they
curse
God
as
easily
when
the
least
thing
crosseth
them
,
as
they
blesse
him
while
hee
pleaseth
their
humour
,
by
seasonable
weather
,
plentifull
crops
,
good
successe
in
their
affaires
,
&c.
whereby
they
bewray
that
their
thankes
are
but
the
froth
of
prophane
persons
,
and
comming
from
their
lusts
being
satisfied
,
euen
as
their
prayers
also
did
in
their
troubles
and
extremities
,
as
Saint
Iames
speakes
.
And
a
third
sort
there
are
,
better
then
the
former
,
who
Iames
4.
3.
yet
cannot
be
brought
to
season
their
whole
life
with
this
thanksgiuing
,
as
Paul
requireth
:
neither
yet
thinke
themselues
worthie
of
reproofe
,
for
vnthankfulnesse
.
They
say
,
they
hope
it
is
neither
lying
nor
whoring
,
nor
wronging
,
&c.
which
they
suffer
for
,
when
they
are
afflicted
:
and
as
for
this
that
they
be
not
alwaies
thankfull
,
what
sinne
will
we
make
it
?
they
cannot
repeate
(
they
say
)
the
same
words
so
often
.
For
answere
,
I
say
:
vnthankfulnes
(
indeed
)
is
no
direct
sinne
against
man
,
but
it
is
farre
greater
;
for
it
is
an
high
degree
of
wrong
offered
to
God
,
and
neuer
goeth
without
an
heart
and
life
tainted
with
many
lothsome
euils
&
corruptions
.
Therfore
,
let
not
these
examples
be
rules
for
Gods
people
to
follow
:
let
their
whole
life
be
an
honouring
of
God
by
thanksgiuing
:
and
as
they
only
can
do
it
,
because
they
are
beholding
to
his
Maiestie
for
farre
greater
fauours
,
then
strangers
;
so
let
them
both
in
their
prayers
,
and
otherwise
in
their
vsuall
practise
,
entertaine
this
dutie
also
,
as
a
daily
companion
,
as
a
token
that
they
do
not
vse
Gods
blessings
to
boldnes
,
loosenes
,
wantonnes
,
or
any
other
licentiousnes
,
but
get
strength
against
them
;
so
that
all
their
life
may
fare
the
better
for
their
thankfulnes
,
and
other
such
good
meanes
,
as
indeed
a
thankfull
man
,
weigh
it
aright
,
is
the
onely
good
Christian
;
and
the
life
that
is
voide
of
it
,
goeth
with
much
disobedience
,
as
we
shall
see
in
the
next
doctrine
.
In
this
tenth
verse
the
man
of
God
telleth
them
,
that
the
Lord
charged
Vers.
10.
them
,
that
they
should
not
serue
the
gods
of
the
Amorites
,
and
yet
they
did
.
So
that
their
obedience
was
like
their
thankes
;
they
neglected
that
,
so
they
did
this
.
There
shall
need
no
proofe
,
that
we
are
too
like
them
in
both
.
Our
liues
witnesse
it
:
but
,
O
wretched
people
wee
,
who
receiuing
a
charge
from
him
,
who
hath
done
vs
all
the
good
that
we
could
neuer
haue
desired
,
and
is
all
in
all
to
vs
;
yet
as
though
we
were
tyed
to
him
by
no
bond
of
dutie
,
we
refuse
to
be
subiect
and
obedient
to
him
in
things
he
commands
vs
.
The
heathen
Centurion
could
say
,
I
haue
souldiers
vnder
me
,
and
I
say
to
one
,
Matth.
8.
9.
goe
,
and
he
goeth
;
and
to
another
,
come
,
and
be
commeth
:
and
to
my
seruant
,
doe
this
,
and
he
doth
it
:
And
we
,
who
haue
solemnely
couenanted
with
the
Lord
,
and
haue
been
(
as
I
may
say
)
hired
with
blessings
to
serue
him
;
wee
turne
our
backes
vpon
him
,
and
with
his
owne
benefits
we
strengthen
our selues
to
grieue
him
,
in
the
breach
of
his
Sabbaths
:
in
the
leauing
off
,
or
cold
vse
of
our
prayers
;
in
vncharitablenes
,
reuenge
,
and
the
breach
of
other
particuler
commandements
,
which
is
not
to
be
suffered
.
THE
FOVRTH
PART
OF
THE
Chapter
.
Vers.
11.
And
the
Angell
of
the
Lord
came
and
sate
vnder
the
oake
which
was
in
Ophrah
,
that
pertained
vnto
Ioash
the
father
of
the
Ezrites
,
and
his
sonne
Gedeon
threshed
wheate
by
the
wine
presse
,
to
hide
it
from
the
Midianites
.
Vers.
12.
Then
the
Angell
of
the
Lord
appeared
vnto
him
,
and
said
vnto
him
;
The
Lord
is
with
thee
,
thou
valiant
man
.
Vers.
13.
To
whom
Gedeon
answered
:
Ah
my
Lord
,
if
the
Lord
be
with
vs
,
why
then
is
all
come
vpon
vs
,
and
where
be
all
his
miracles
which
our
father
told
vs
of
,
and
said
,
Did
not
the
Lord
bring
vs
out
of
Egypt
?
but
now
the
Lord
hath
forsaken
vs
,
and
deliuered
vs
into
the
hands
of
the
Midianites
.
Vers.
14.
And
the
Lord
looked
vpon
him
,
and
said
;
Goe
in
this
thy
might
,
and
thou
shalt
saue
Israel
out
of
the
hands
of
the
Midianites
:
haue
not
I
sent
thee
?
Vers.
15.
And
he
answered
him
;
Ah
my
Lord
,
whereby
shall
I
saue
Israel
?
Behold
,
my
father
is
poore
in
Manasseth
,
and
I
am
the
least
in
my
fathers
house
.
Vers.
16.
Then
the
Lord
said
vnto
him
:
I
will
therefore
be
with
thee
,
and
thou
shalt
smite
the
Midianites
as
one
man
.
NOw
wee
haue
heard
the
third
part
of
the
Chapter
,
that
they
turned
to
the
Lord
by
the
reproofe
of
the
man
of
God
,
which
though
it
bee
not
expressed
,
appeareth
by
this
,
that
God
sent
them
tidings
of
deliuerance
.
The
fourth
part
followeth
,
wherein
the
victorie
ouer
the
Midianites
is
promised
.
This
promise
is
amplified
foure
waies
.
First
,
by
naming
the
person
,
who
should
deliuer
them
;
that
is
,
Gedeon
,
to
verse
17.
The
next
,
by
granting
him
a
signe
,
whereby
hee
might
know
who
hee
was
that
spake
to
him
,
to
vers.
25.
The
third
was
a
charge
of
casting
downe
Idolatrie
,
giuen
to
him
by
the
Lord
,
to
vers.
33.
Lastly
,
how
Gedeon
attempted
warre
after
the
Idolatrie
was
destroyed
,
God
granting
him
a
double
signe
,
whereby
he
might
know
that
he
should
haue
the
victorie
,
and
this
to
the
end
of
the
Chapter
.
Thus
much
be
said
in
generall
of
this
fourth
part
of
the
Chapter
.
The
particuler
branches
follow
:
the
first
is
,
that
Gedeon
should
deliuer
The
sense
to
verse
17.
Israel
out
of
the
hands
of
the
Midianites
.
For
the
declaration
of
the
which
foure
points
are
also
to
be
considered
.
First
,
the
Angels
appearing
to
Gedeon
,
and
saluting
of
him
comfortably
,
to
verse
13.
The
second
is
,
Gedeons
sorrowfull
answering
of
him
,
to
verse
14.
Thirdly
,
the
Angels
words
to
remoue
his
heauinesse
,
saying
,
hee
should
deliuer
Israel
,
to
the
15.
And
lastly
,
when
Gedeon
saw
not
how
it
could
be
done
by
him
,
the
Angel
told
him
,
and
satisfied
him
,
to
the
17.
Now
let
vs
looke
into
these
verses
more
neerely
.
It
is
said
in
this
11.
verse
,
that
the
Angel
of
the
Lord
came
after
the
peoples
repentance
,
Verse
11.
12.
and
sate
vnder
an
oake
in
that
place
Ophrah
,
where
Ioash
dwelt
,
who
was
of
the
familie
of
Abiezer
in
the
tribe
of
Manasse
,
and
the
father
of
Gedeon
.
This
Angell
was
the
sonne
of
God
,
(
as
verse
13
proueth
)
appearing
to
him
in
the
shape
of
a
man
,
and
saluting
him
thus
,
The
Lord
is
with
thee
,
thou
valiant
man
;
as
it
shall
well
appeare
,
by
the
courage
that
God
will
giue
thee
in
the
waightie
affaires
that
follow
.
Now
Gedeon
was
thrashing
corne
,
to
hide
it
from
the
Midianites
,
that
he
might
preserue
his
life
thereby
,
and
the
liues
of
those
that
were
his
.
And
this
speech
the
Angel
had
to
Gedeon
,
before
he
told
him
that
he
should
deliuer
the
people
out
of
the
hands
of
the
Midianites
.
Out
of
this
11.
verse
,
note
diuers
things
,
and
first
this
:
that
men
of
wealth
Doct
out
of
vers.
11.
and
place
,
as
Gedeon
was
,
in
so
meane
a
tribe
,
though
hee
was
spoiled
of
the
necessarie
helpes
of
maintaining
his
life
,
as
the
most
of
the
rest
also
were
,
such
men
(
I
say
)
should
not
refuse
labour
,
as
husbandrie
,
or
any
other
of
honest
sort
.
Gedeon
had
seruants
and
yet
he
thrashed
the
corne
himselfe
.
And
it
is
a
thing
which
we
reade
to
haue
been
not
onely
practised
of
him
,
but
of
the
old
fathers
mentioned
in
the
Scriptures
;
as
in
all
other
writers
,
that
what
time
they
had
free
either
from
religious
or
ciuill
affaires
,
they
imployed
it
about
cattell
and
corne
.
For
they
would
not
spend
the
precious
time
in
eating
,
drinking
,
play
,
or
idlenesse
,
which
they
abhorred
,
euen
as
the
religiouser
,
yea
and
the
ciuiller
sort
of
our
Gentrie
also
doe
.
For
they
take
vpon
them
honest
imployments
.
The
one
sort
,
after
reading
diuine
bookes
and
Chronicles
,
and
statutes
,
whereby
they
may
benefit
both
themselues
and
others
,
with
the
knowledge
of
Gods
law
and
mans
:
the
other
,
after
they
haue
read
of
matters
to
helpe
gouerne
and
doe
good
in
the
Common-wealth
,
(
although
they
little
looke
after
religion
)
will
haue
recourse
to
husbandrie
.
Such
,
namely
of
the
first
sort
,
were
Abraham
,
Isaac
,
Iacob
and
others
,
as
Gedeon
here
,
whose
father
Ioash
was
in
some
authoritie
among
the
people
,
yet
his
sonne
contemned
not
the
practise
of
husbandrie
,
which
is
and
may
be
spoken
to
the
iust
charging
of
many
in
our
age
,
who
if
they
bee
borne
worshipfully
,
thinke
it
too
base
,
how
meane
soeuer
their
wealth
be
,
either
to
set
and
appoint
to
themselues
any
times
for
reading
,
or
to
haue
any
skill
in
that
honest
state
of
husbandrie
,
saue
onely
to
take
their
rents
and
liue
of
them
;
which
yet
were
more
commendable
in
them
,
if
they
did
not
consume
the
rest
of
their
time
in
idlenesse
,
pastime
,
or
worse
.
Whereas
tillage
,
keeping
of
cattell
,
planting
in
their
fields
,
and
grafting
with
such
like
imployments
,
are
both
delectable
,
gainfull
,
and
honest
,
and
such
as
chace
away
many
needlesse
charges
,
and
much
ill
company
,
(
which
is
a
great
waster
)
and
the
ill
spending
of
the
time
in
such
vaine
exercises
as
they
delight
in
.
And
if
it
be
not
allowed
to
men
of
worship
to
passe
their
time
in
such
manner
,
but
that
euen
they
must
occupie
their
talent
,
till
the
Lord
come
,
and
Luke
19.
13.
not
passe
the
time
in
fleshly
ease
taking
,
play
,
idlenesse
,
and
other
like
prophane
behauiour
,
much
lesse
is
it
tollerable
in
meaner
persons
to
be
ill
imployed
.
But
beside
this
,
seeing
by
so
fit
an
occasion
I
am
lead
to
speake
,
I
will
therefore
say
a
little
(
and
that
not
vnprofitable
)
of
this
common
sort
of
people
.
For
the
most
part
,
(
setting
aside
the
skumme
of
townes
,
I
meane
,
the
vnthriftie
and
riotous
,
and
the
godlesse
poore
,
who
liue
vpon
the
sweate
of
others
)
this
I
may
say
,
that
they
take
paine
enough
,
and
a
man
shall
not
need
to
spend
much
time
in
perswading
them
to
worke
:
but
this
is
hardly
beaten
into
them
,
to
obserue
the
due
manner
of
working
,
or
the
end
why
,
or
the
ground
whereupon
.
The
motiue
is
penurie
,
the
end
couetousnesse
,
and
the
manner
brutish
.
They
want
,
and
would
haue
to
defray
the
hard
world
,
or
to
bestow
vpon
their
lusts
,
and
to
maintaine
themselues
in
pride
of
life
:
but
neither
worke
they
because
they
thinke
it
is
a
sin
to
be
idle
,
nor
because
they
looke
for
any
other
fruite
of
their
labour
,
saue
the
bringing
in
of
the
peny
.
They
see
not
whose
commandement
it
is
,
that
they
should
labour
,
Genes.
3.
therefore
they
goe
through
it
with
vexation
,
discontentment
,
distrust
,
Gen.
3.
19.
endlesse
carking
,
and
tying
God
to
their
girdle
,
to
giue
what
successe
they
desire
:
which
if
they
get
,
they
take
it
for
granted
,
that
he
loueth
them
:
if
not
,
they
storme
.
To
the
impure
,
all
things
are
impure
,
and
so
are
their
callings
:
Tit.
1.
15.
they
doe
the
workes
of
them
commonly
,
not
to
shunne
noysome
lusts
,
temptation
,
and
the
fruites
of
sloth
:
nor
to
serue
Gods
prouidence
,
neither
to
sharpen
and
fit
themselues
thereby
to
religious
exercises
,
and
to
good
duties
,
nor
to
auoide
offensiue
burthening
of
others
,
nor
to
doe
good
and
relieue
them
that
want
,
&c.
and
so
to
obey
God
in
all
:
nay
,
to
speake
the
truth
,
when
they
are
in
their
shops
,
at
markets
,
in
their
fields
,
they
are
far
from
setting
God
before
their
eyes
:
much
lesse
doe
they
beleeue
that
God
is
with
them
there
,
to
blesse
them
in
their
worke
,
as
well
as
when
they
are
occupied
in
duties
meerely
religious
.
Sinister
ends
and
causes
doe
compell
the
most
to
yeeld
some
obedience
to
Gods
commandement
;
but
,
doubtlesse
,
if
all
were
now
men
of
worth
,
and
might
liue
of
themselues
,
we
should
haue
few
workers
.
As
we
see
by
their
words
,
saying
,
Oh
such
a
man
is
happie
!
Why
?
because
he
need
not
worke
,
nor
toyle
as
we
doe
,
but
liue
easily
,
and
enioy
the
world
at
will
.
And
by
this
they
bewray
that
they
could
bee
content
to
doe
so
too
,
if
necessitie
vrged
them
not
to
doe
otherwise
.
Therefore
,
their
labour
is
as
displeasing
to
God
,
as
their
idlenesse
,
in
a
manner
,
as
they
vse
it
.
A
wofull
thing
,
ans
not
without
the
curse
of
God
vpon
such
as
will
not
learne
a
better
direction
:
that
whereas
some
goe
about
their
worke
in
faith
,
beleeuing
that
because
they
are
Gods
beloued
,
therefore
God
will
giue
them
rest
,
blessing
and
successe
:
others
rise
earely
,
sit
vp
late
,
drudge
and
Psal.
127.
1.
droile
,
eate
the
bread
of
care
,
and
drinke
the
water
of
affliction
;
yet
either
they
thriue
not
,
or
at
least
,
they
are
as
much
to
seeke
of
soule-prouision
,
I
meane
grace
and
hope
of
saluation
,
at
the
end
of
their
wearisome
life
,
as
at
the
beginning
:
whereas
it
shoud
haue
been
their
first
work
,
after
they
came
to
yeeres
of
discretion
.
Which
should
teach
vs
wisedome
,
and
not
to
giue
God
a
short
and
formal
pittance
of
seruice
,
when
we
be
at
Church
on
the
Sabbath
;
but
seeing
that
great
worke
is
to
seeke
with
the
most
,
therefore
to
giue
all
their
diligence
thereto
,
that
is
,
to
make
their
saluation
sure
;
that
all
the
sixe
daies
we
may
wholly
giue
vp
our selues
to
other
affaires
,
without
so
much
as
minding
God
,
or
godlinesse
.
For
the
Lord
will
haue
vs
serue
him
religiously
,
as
well
in
actions
ciuill
,
not
religious
,
(
of
their
owne
nature
)
as
holy
:
and
this
is
the
scope
of
his
third
Commandement
,
which
tieth
the
seruice
of
God
to
euery
part
of
our
liues
in
our
common
course
of
liuing
,
as
well
as
the
second
doth
,
to
religious
duties
:
and
therefore
must
be
extended
to
our
particuler
callings
,
as
being
the
greatest
part
of
our
time
,
and
wherein
our
liues
are
most
taken
vp
.
But
I
will
proceede
in
the
next
Sermon
,
and
here
an
end
.
Now
to
proceed
where
I
left
.
THE
THIRTIE
EIGHT
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
WHile
Gedeon
was
thus
hard
at
worke
and
labouring
,
the
Doct.
2.
in
vers.
11.
Angell
came
and
spake
comfortably
vnto
him
,
as
if
he
had
bin
praying
,
or
in
the
like
exercise
;
and
not
to
terrifie
him
.
To
teach
vs
,
that
our
businesse
and
works
of
our
callings
are
no
lets
to
vs
from
hauing
communion
and
fellowship
with
God
,
neither
doe
hinder
his
presence
and
comfortable
being
with
vs
.
And
the
same
may
be
said
of
our
callings
themselues
ordained
by
him
,
bee
they
meane
and
base
,
or
waightie
.
Therefore
the
Lord
was
with
Iacob
in
his
Gen.
28.
20.
iourney
,
and
in
the
way
when
hee
was
going
from
his
brother
Esaus
wrath
and
rage
.
And
so
hee
made
the
Gospell
effectuall
in
Lydia
by
Pauls
preaching
,
she
being
then
a
seller
of
purple
,
and
rich
,
and
not
yet
truly
conuerted
to
God
.
And
the
Lord
blessed
the
two
tribes
in
their
calling
,
and
habitation
,
saying
:
Reioyce
Zebulon
in
thy
goings
out
,
[
that
is
,
in
thy
prosperous
voiages
on
the
seas
]
and
thou
Ishachar
in
thy
dwelling
in
tents
,
meaning
in
thy
quiet
keeping
at
home
about
thy
traffique
and
businesse
.
And
by
this
which
I
haue
said
,
let
vs
marke
;
that
if
it
be
not
long
of
our selues
,
our
lawfull
callings
and
businesse
are
no
hindrances
of
vs
from
the
seruing
of
God
holily
and
religiously
,
(
as
some
thinke
they
be
)
but
that
from
them
we
may
goe
to
prayer
or
the
like
exercise
,
in
good
manner
,
euen
Note
.
as
wee
may
from
these
to
them
.
Although
I
may
truly
say
this
,
that
for
not
well
learning
it
,
few
can
ioyne
these
wisely
and
rightly
together
,
because
their
affections
and
delights
are
set
too
egerly
towards
that
which
sauers
of
the
earth
and
of
gaine
;
which
is
the
cause
that
measure
is
not
commonly
kept
therin
.
Dauid
,
saying
,
that
he
had
rather
be
a
doore-keeper
in
the
house
of
the
Lord
,
then
to
dwell
in
the
tents
of
the
vngodly
,
(
which
he
would
not
haue
said
,
if
mens
attendance
vpon
the
basest
worke
in
their
lawful
callings
,
had
been
an
hindrance
to
them
from
Gods
seruice
)
may
by
his
words
stay
and
comfort
many
weake
Christians
,
who
thinke
that
they
are
much
letted
from
the
duties
of
godlinesse
,
euen
by
the
very
vsing
of
their
callings
,
because
they
be
not
spirituall
,
as
prayer
and
the
like
exercises
are
.
But
to
end
this
,
let
the
vse
of
that
which
hath
been
said
,
be
thus
much
vnto
vs
,
that
wee
Note
.
euer
labour
to
be
so
innocent
,
&
well
gouerned
in
al
our
earthly
businesse
,
and
workes
of
our
calling
,
that
we
may
not
driue
the
Lord
from
vs
,
but
haue
him
alwaies
with
vs
by
the
spirit
of
truth
,
direction
,
and
comfort
,
as
we
haue
heard
he
hath
been
with
other
(
and
was
here
with
Gedeon
)
in
their
earthly
affaires
,
for
that
is
the
vsing
of
them
aright
,
and
in
their
kinde
.
The
next
thing
in
this
verse
is
this
,
that
though
the
Lord
sent
his
Angell
to
Gedeon
for
his
owne
reliefe
and
comfort
,
and
also
the
peoples
,
yet
wee
see
this
was
not
done
,
till
they
were
brought
neere
to
extremitie
:
all
helpe
of
man
was
past
:
and
they
had
no
other
refuge
vnder
God
,
but
to
prouide
for
themselues
by
flying
from
their
dwellings
to
saue
their
liues
.
As
for
example
,
Gedeon
,
whose
father
was
in
some
authoritie
,
and
therefore
none
of
the
poorest
,
yet
was
at
this
point
,
euen
thrashing
a
little
corne
,
by
the
aide
and
nourishment
wherof
,
he
and
his
might
flie
from
the
Midianites
,
as
farre
as
that
lasted
to
carrie
them
.
By
this
we
learne
,
that
God
seeth
it
expedient
in
his
wisdome
,
sometime
to
leaue
the
godly
long
vnder
the
crosse
,
and
not
to
put
an
end
to
their
troubles
by
and
by
,
as
ordinarily
he
vseth
to
doe
:
according
to
that
which
is
said
in
the
Psalme
;
Heauinesse
may
endure
for
a
night
,
but
ioy
commeth
in
the
morning
.
Psal
30.
5.
And
againe
,
He
that
commeth
,
will
come
,
and
not
tarrie
.
But
he
knoweth
Heb
10
37.
Hos.
6.
4.
well
,
that
when
he
vseth
so
to
doe
,
wee
commonly
conceiue
hope
thereby
,
that
our
affliction
(
be
it
sicknesse
,
disease
,
losse
,
or
any
such
)
will
not
hold
vs
long
;
and
therefore
our
deuotion
is
more
short
and
cold
;
and
we
in
so
doing
,
neither
honour
God
,
nor
haue
any
proofe
of
our
faith
and
patience
,
neither
experience
,
another
time
after
,
how
to
beare
our
trouble
aright
:
For
Note
.
the
which
cause
,
the
Lord
sometime
disappointeth
our
false
hope
,
and
putteth
vs
to
greater
plunges
,
by
holding
vs
longer
in
our
affliction
,
to
the
end
we
may
search
our selues
deeplier
,
and
we
may
be
more
throughly
touched
with
the
feeling
of
our
sinnes
,
and
rebellions
;
and
so
turne
to
him
in
faith
and
amendment
.
For
this
cause
the
Lord
holdeth
vs
sometime
on
the
racke
the
longer
,
as
in
paine
,
sicknesse
,
or
penurie
;
as
also
bondage
to
such
as
haue
superioritie
ouer
vs
,
and
vse
it
to
our
great
disquiet
and
wearying
of
vs
,
and
we
pray
and
long
to
be
deliuered
,
but
the
Lord
seemeth
not
to
heare
vs
pray
,
but
letteth
the
burthen
remaine
still
vpon
vs
.
Wherefore
,
thinke
we
,
doth
he
so
?
when
he
professeth
,
that
he
afflicteth
not
willingly
,
neither
delighteth
therein
,
and
Lament.
3.
39.
yet
we
lie
in
paine
and
griefe
.
I
answere
,
the
Lord
seeth
wee
be
not
yet
tamed
and
humbled
sufficiently
,
great
hath
the
pride
of
our
hearts
been
,
our
inconstancie
,
vnfaithfulnesse
,
vncharitablenes
also
,
with
other
sinnes
,
and
our
mindes
are
set
on
the
world
excessiuely
,
and
wandring
after
our
diuers
lusts
.
And
we
are
like
to
returne
to
these
courses
againe
,
if
we
were
set
at
libertie
,
as
soone
as
we
desire
:
therefore
doth
he
seeke
to
weane
vs
from
these
and
the
like
,
by
continuing
such
vnwelcome
crosses
vpon
vs
.
So
wee
are
for
the
same
causes
depriued
oft
times
of
our
deare
companion
in
mariage
,
which
is
a
great
part
of
death
it selfe
;
or
driuen
from
our
owne
habitation
into
the
fearefull
prison
,
which
taketh
much
from
the
delight
of
liuing
;
yea
,
and
we
are
tried
with
sudden
dearth
,
as
oft
times
by
excessiue
raine
and
wet
;
sometime
by
drouth
:
as
Gedeon
here
was
in
as
hard
a
case
,
being
driuen
to
flie
from
his
owne
dwelling
,
in
a
manner
famished
.
In
these
&
the
like
,
God
leaueth
his
seruants
,
for
the
causes
which
I
haue
mentioned
:
and
also
to
the
end
that
his
deliuerance
and
ease
giuing
after
them
all
,
may
be
the
more
precious
when
it
commeth
,
hauing
been
so
long
desired
:
and
thirdly
,
to
this
end
he
holdeth
his
roddes
the
longer
ouer
vs
,
that
patience
may
haue
her
perfect
worke
in
vs
,
and
himselfe
haue
the
whole
praise
.
An
example
of
this
which
hath
been
said
,
wee
haue
in
Ioshua
7.
where
Ioshua
7.
5.
the
people
hauing
promise
of
Gods
assistance
,
went
against
the
men
of
Al
,
not
making
question
but
they
should
speed
as
well
as
they
had
done
before
at
Iericho
.
But
loc
,
on
the
sudden
they
were
smitten
before
their
enemies
.
This
astonisht
them
,
till
the
Lord
tels
Ioshua
the
cause
:
Ye
looke
,
saith
the
Lord
,
it
should
be
with
ye
as
at
other
times
,
but
I
see
cause
of
the
contrarie
.
Looke
well
into
the
matter
,
and
ye
shall
find
that
there
is
sacriledge
among
ye
,
and
therefore
ye
cannot
stand
before
your
enemies
.
So
that
though
they
were
doing
the
worke
of
God
,
yet
because
there
was
found
in
them
this
infection
,
it
made
the
Lord
to
crosse
their
hopes
,
that
so
they
might
purge
out
their
sinne
,
and
goe
about
the
worke
in
a
better
manner
.
Many
wonder
why
the
Lord
saieth
them
long
vpon
their
sicke
beds
,
whereas
if
they
had
their
health
,
they
say
they
should
worship
him
in
publike
and
priuate
with
more
cheerefulnes
.
Wheras
the
Lord
aimeth
at
a
further
matter
,
and
would
purge
out
their
coldnes
,
hypocritie
,
carelesnesse
,
and
other
sinnes
accompanying
them
euen
in
their
good
duties
,
that
so
they
may
returne
thereto
with
more
reuerence
,
and
conscience
.
We
reade
that
Paul
after
his
great
lifting
vp
into
heauen
,
was
buffered
with
vnwelcome
temptations
:
which
though
hee
prayed
that
he
might
be
rid
of
,
yet
the
Lord
suspended
his
helpe
,
that
Paul
might
be
humbled
,
and
fitted
to
vse
his
knowledge
the
more
fruitfully
.
Now
followeth
the
salutation
of
the
Angell
;
the
Lord
is
with
thee
,
thou
valiant
Verse
12.
man
.
If
we
marke
the
ebbe
and
low
estate
of
Gedeon
(
as
we
haue
heard
)
it
was
wonderfull
to
heare
this
newes
brought
him
,
that
the
Lord
was
with
Note
.
him
,
as
it
was
lamentable
to
see
in
what
distresse
he
was
,
when
hee
heard
the
words
of
this
message
vttered
to
him
.
For
it
was
as
much
as
if
the
Angel
had
said
,
the
Lord
loueth
thee
,
as
one
of
his
deare
ones
,
and
he
is
with
thee
euen
now
to
comfort
and
preserue
thee
,
euen
in
this
thy
oppression
,
and
therfore
none
shall
be
against
thee
to
hurt
thee
.
This
was
much
to
be
said
in
such
a
time
of
calamitie
,
to
such
an
afflicted
person
.
And
yet
,
wee
must
know
,
that
it
yeeldeth
to
vs
the
like
instruction
.
That
euen
in
great
outward
troubles
,
and
inward
disquietnes
of
minde
,
when
a
body
would
thinke
that
God
,
and
all
good
men
were
our
aduersaries
;
yet
in
all
this
is
God
with
vs
whom
he
hath
made
a
couenant
with
,
yea
he
loueth
and
careth
for
vs
,
as
deare
and
precious
vnto
him
,
euen
as
Christ
Iesus
the
sonne
of
his
loue
was
,
though
without
beautie
among
men
,
and
as
a
withered
branch
,
despised
,
Esay
53.
Esay
53.
2.
Therefore
the
spouse
in
the
Canticles
saith
,
I
am
blacke
,
but
comely
O
ye
daughters
,
Cant.
14.
&c.
meaning
,
that
the
Lord
Iesus
her
husband
esteemed
no
whit
lesse
of
her
,
neither
was
she
any
whit
lesse
amiable
in
his
eye
,
being
tanned
in
the
sunne
,
then
when
she
was
in
her
perfect
beautie
.
Indeede
,
the
sinne
which
causeth
the
Lord
to
afflict
,
is
odious
:
but
the
affliction
it selfe
argueth
,
that
he
makes
much
of
vs
,
because
thereby
he
would
purge
out
of
vs
that
which
he
misliketh
,
which
affliction
when
it
hath
wrought
kindly
,
the
Lord
can
soone
change
our
hew
,
and
restore
our
former
beautie
,
as
Iobs
example
witnesseth
.
The
reason
is
this
,
he
hauing
once
testified
his
loue
freely
vnto
vs
before
,
at
our
effectuall
calling
,
and
shedding
it
plentifully
into
our
hearts
by
the
Rom
5.
5.
holy
Ghost
,
saying
to
our
soules
,
I
am
your
saluation
,
and
your
exceeding
great
reward
,
and
your
God
alsufficient
:
and
binding
vs
to
beleeue
the
Gen.
17.
1.
same
;
he
remaineth
like
himselfe
,
and
changeth
not
;
and
therefore
hee
requireth
that
wee
should
doe
the
same
,
that
is
,
by
faith
hold
it
fast
in
our
perswasion
,
that
he
doth
so
And
this
is
more
,
that
the
Lord
is
so
affected
to
vs
in
the
depth
of
our
afflictions
,
as
if
we
were
freed
from
them
all
,
and
were
in
the
middest
of
all
prosperitie
,
which
is
hardly
beleeued
for
the
time
while
the
crosse
oppresseth
vs
.
The
vse
of
this
is
,
that
we
labour
aboue
all
things
to
Iudg.
19.
be
builded
vp
in
our
most
holy
faith
,
that
as
by
it
wee
ouercome
other
difficulties
1.
Ioh.
5.
4.
in
the
world
,
so
we
may
thereby
ouercome
this
feare
and
doubt
also
in
the
middest
of
our
calamities
;
namely
,
that
in
our
tribulations
wee
may
not
shrinke
backe
from
this
perswasion
,
that
for
all
these
,
yet
God
is
with
vs
,
according
to
that
which
the
holy
man
saith
in
the
Psalme
;
yet
God
is
good
to
Psal
73.
1.
Israel
,
euen
to
all
that
are
of
an
vpright
heart
,
though
in
outward
shew
it
might
seeme
otherwise
.
And
againe
,
Out
of
the
deepe
[
he
meant
of
sorrowes
]
he
cried
Psal.
130.
1.
vnto
the
Lord
,
and
he
heard
,
and
deliuered
him
.
And
to
make
one
point
of
two
,
the
same
vse
we
ought
to
make
of
the
other
words
of
the
Angell
,
in
calling
him
valiant
man
;
which
was
true
,
because
God
said
it
,
yet
to
Gedeon
vnlikely
to
be
so
,
and
yet
he
found
it
afterwards
to
be
so
.
Let
it
teach
vs
,
to
giue
God
his
due
,
namely
,
that
he
be
beleeued
in
al
that
he
saith
;
yea
that
he
saith
vnto
vs
,
though
we
be
not
able
to
see
nor
feele
so
much
for
the
present
time
,
as
neither
Gedeon
did
.
A
point
worthie
to
be
marked
,
seeing
where
God
giueth
Note
.
good
testimonie
of
his
fauour
,
or
reuealeth
his
will
in
any
thing
,
we
are
not
as
readie
to
ioyne
with
him
,
for
the
most
part
;
but
doe
faint
and
doubt
,
because
wee
see
not
with
bodily
eyes
(
as
Thomas
desired
to
doe
)
the
thing
promised
,
as
we
would
.
And
whereas
this
troubleth
many
,
that
the
wicked
take
occasion
hereby
to
despise
them
,
when
they
see
that
God
seemeth
not
to
regard
them
,
while
hee
so
abaseth
them
:
let
such
know
,
that
their
mistaking
of
the
matter
,
&
their
false
surmising
of
Gods
good
meaning
to
them
,
shall
not
hurt
them
,
if
they
fixe
the
eyes
of
their
mindes
vpon
this
,
that
God
is
vnchangeable
&
constant
in
al
his
waies
,
also
if
they
can
learne
to
esteeme
of
themselues
according
to
that
knowledge
and
inward
feeling
they
haue
had
of
Gods
ancient
loue
and
regard
of
them
in
times
past
:
and
so
doing
,
the
more
their
enemies
scorne
them
,
the
neerer
the
Lord
is
to
them
,
to
take
away
their
reproch
.
But
this
is
well
and
cleerely
laid
out
in
the
next
verse
,
therfore
I
will
passe
Vers.
13.
to
that
.
It
appeareth
in
this
verse
,
that
as
neere
as
God
was
to
Gedeon
,
yet
he
saw
it
not
:
but
concludeth
,
that
seeing
he
and
the
people
of
the
land
were
vnder
such
oppression
by
the
Midianites
,
that
it
could
not
be
well
with
them
,
neither
could
he
beleeue
that
God
was
with
him
.
And
he
confirmes
himselfe
therein
,
by
a
reason
,
though
of
no
strength
,
thus
:
God
was
indeed
with
our
fathers
(
he
saith
)
when
he
brought
them
out
of
Egypt
,
&
wrought
many
miracles
for
them
,
but
hee
did
not
so
now
for
him
and
the
people
,
therefore
how
could
he
thinke
,
said
he
,
that
God
was
with
him
now
.
This
spake
Gedeon
from
an
heauie
heart
,
euen
then
when
the
Angell
was
sent
directly
to
him
with
glad
tidings
.
But
let
vs
further
examine
his
words
,
and
make
our
benefit
of
them
.
In
saying
,
the
Lord
could
not
be
with
him
while
Doct.
the
Midianites
so
oppressed
them
,
he
shewed
his
great
weaknesse
,
as
I
said
in
the
former
verse
,
affirming
that
he
could
not
beleeue
,
while
hee
saw
it
to
be
so
with
him
.
Whereby
we
may
see
,
how
hardly
the
faithfull
can
be
perswaded
,
that
the
Lord
is
with
them
in
affliction
,
how
ready
soeuer
they
bee
to
acknowledge
it
at
other
times
,
which
I
speake
not
,
as
though
none
were
:
Dan.
3.
21.
for
both
the
three
children
cast
into
the
hoat
burning
furnace
,
and
Daniel
into
the
Lyons
denne
,
haue
left
most
worthy
testimonie
of
their
inuincible
Dan.
6.
16.
faith
in
their
great
extremitie
,
with
many
other
both
in
ages
past
,
and
now
among
vs
.
But
yet
in
time
of
calamitie
it
must
needs
be
said
,
especially
if
it
belong
and
smartie
,
that
our
corrupt
nature
,
which
is
vntoward
,
and
hardly
suffereth
vs
to
giue
credit
to
Gods
promises
is
furthest
off
then
from
letting
vs
see
into
them
,
and
beleeue
them
;
and
the
diuell
is
readiest
to
worke
vpon
our
weakenesse
at
such
times
,
and
to
take
the
opportunitie
thereof
to
feare
and
terrifie
vs
;
and
with
his
fiery
darts
of
vnbeliefe
to
pierce
our
hearts
,
whereby
it
is
with
vs
,
too
oft
and
vsually
,
as
it
was
here
with
Gedeon
,
in
so
much
that
the
Lord
being
euen
then
neare
vs
by
his
promises
of
comfort
and
incouragements
,
which
were
sufficient
to
content
and
stay
vs
,
yet
wee
see
it
not
,
neither
thinke
it
to
be
so
,
seeing
we
giue
not
our selues
to
studie
and
Note
.
consider
aright
of
this
point
;
which
distrust
of
ours
is
as
vnbeseeming
vs
,
as
it
is
burdensome
to
vs
.
The
remedie
must
be
that
which
I
spake
of
before
,
and
shall
haue
cause
to
mention
it
againe
,
and
that
is
,
to
rest
vpon
the
word
and
promise
of
God
,
though
we
see
not
present
helpe
,
as
Christ
said
to
Martha
,
Did
I
not
tell
thee
,
thou
shouldest
see
the
glorie
of
God
,
if
thou
canst
beleeue
?
As
Ioh.
11.
40.
for
profane
persons
who
want
faith
,
what
wonder
,
if
they
measure
Gods
loue
by
their
present
flourishing
,
and
liuing
in
ease
,
or
wealth
,
and
by
their
enioying
of
these
outward
things
below
,
whereby
their
lusts
may
bee
satisfied
?
And
what
wonder
,
if
they
iudge
it
impossible
,
in
their
deepe
distresses
and
crosses
,
that
euer
they
should
wade
out
of
them
?
As
wee
reade
of
that
Prince
of
Iehoram
in
Israel
in
a
fore
famine
,
who
hearing
the
Prophets
message
from
God
,
touching
suddaine
plentie
that
should
bee
on
the
next
day
,
hee
said
:
Though
the
Lord
would
make
windowes
in
Heauen
,
to
powre
downe
2.
King
.
7.
2.
corne
and
prouision
,
yet
this
thing
could
not
come
to
passe
.
What
was
this
else
,
but
a
bold
presuming
in
great
blindenesse
of
that
which
hee
apprehended
not
,
and
a
very
derision
of
the
prophecie
?
And
the
like
we
see
daily
in
such
brutish
people
,
who
hearing
vs
preach
this
doctrine
of
depending
vpon
Gods
all
sufficiencie
by
faith
,
euen
in
affliction
,
doe
little
better
then
scoffe
at
it
;
Giue
vs
wealth
,
say
they
,
and
corne
and
wine
,
giue
vs
our
fill
of
meate
Psal.
4.
6
,
7.
and
drinke
and
money
,
and
as
for
faith
,
take
it
whose
will
.
Therefore
while
they
prosper
,
they
are
as
merry
as
Nabal
,
but
if
God
giue
them
a
suddaine
blow
,
it
strikes
them
downe
flat
:
they
neither
haue
any
armour
,
to
beare
off
the
dint
thereof
,
neither
faith
to
beleeue
that
it
shall
euer
be
any
better
with
them
but
much
worse
.
Their
euill
conscience
makes
them
feare
,
that
this
trouble
,
or
that
disgrace
,
either
sicknesse
or
losse
,
will
be
their
vndoing
:
and
as
Hamans
friends
comforted
him
,
so
they
doe
themselues
,
Hest.
6.
and
that
Hester
6.
13.
was
thus
,
Thou
sh●lt
surely
fall
.
And
yet
in
their
iollitie
who
haue
such
apparance
of
hope
,
and
so
great
confidence
in
their
estate
,
that
it
shall
continue
,
as
they
?
Better
and
better
they
looke
for
,
and
feare
no
change
till
it
come
.
This
I
say
of
them
:
but
how
vnbeseeming
is
it
,
that
a
beleeuer
should
haue
so
much
as
a
tang
of
this
strong
vnbeliefe
in
his
deepe
sorrowes
?
to
wit
,
not
onely
to
wish
it
were
otherwise
,
which
in
some
sort
is
not
to
be
disalowed
,
and
eagerly
to
desire
a
redresse
,
and
impatiently
to
beare
the
burthen
which
his
sinne
hath
brought
vpon
him
:
and
not
to
be
little
vpholden
by
this
,
that
God
is
the
God
of
the
vallies
as
well
as
the
mountaines
;
that
his
loue
is
the
same
1.
King
.
20.
23.
in
trials
(
if
it
also
appeare
not
greater
)
which
it
was
in
prosperitie
.
So
vnwelcome
is
the
crosse
,
and
so
sweete
is
the
contrarie
to
the
flesh
,
that
men
haue
no
eares
to
heare
of
this
doctrine
,
to
beleeue
that
God
is
neare
vnto
them
;
yea
euen
with
them
in
the
middest
of
their
sufferings
.
For
why
?
They
looke
onely
at
this
,
in
my
prosperitie
God
was
with
me
,
but
now
my
estate
is
contrarie
,
therefore
God
is
absent
.
And
therefore
if
any
man
be
at
hand
to
promise
them
health
,
fauour
,
or
reliefe
in
their
sicknesse
,
trouble
or
losse
,
they
lift
vp
their
eyes
,
and
open
their
eares
to
that
voice
,
though
it
come
but
from
a
man
like
themselues
;
but
to
God
who
hath
promised
,
I
will
bee
with
thee
,
I
will
not
leaue
thee
,
nor
forsake
thee
,
they
cannot
bee
comforted
with
that
saying
,
but
still
looke
full
heauily
,
and
swearing
with
Gedeon
euery
one
by
himselfe
:
Oh
Lord
,
if
it
bee
so
that
thou
art
with
me
,
how
then
is
this
euill
and
trouble
come
vpon
me
?
Why
?
Did
I
euer
promise
thee
(
saith
Ioshua
1.
5.
he
)
that
no
aduersitie
should
betide
thee
?
Nay
rather
,
haue
I
not
sent
this
euill
,
that
thou
mightest
therein
haue
good
proofe
of
my
loue
toward
thee
,
in
vpholding
thee
therein
?
And
learne
this
lesson
yet
better
,
that
I
am
yesterday
and
to
day
,
and
the
same
for
euer
.
And
this
is
the
more
odious
in
vs
,
Heb
13
8.
that
we
doe
not
onely
faile
thus
in
great
and
searching
troubles
,
such
as
this
was
;
but
euen
in
smaller
also
.
And
yet
,
which
of
vs
will
not
be
ready
to
accuse
the
Israelites
(
if
question
be
moued
of
them
)
for
calling
for
their
flesh-pots
and
garlike
,
being
then
in
the
wildernesse
,
which
sometime
they
had
in
Egypt
,
and
for
their
murmuring
,
when
they
had
no
other
foode
but
Manna
,
and
now
and
then
wanted
water
:
thus
our
tongues
are
ready
to
descant
of
others
,
and
our
censure
to
goe
vpon
them
;
which
ill
becommeth
those
that
shew
by
their
own
fainting
vnder
lighter
crosses
,
that
their
strength
of
faith
was
but
small
in
the
time
of
their
peace
,
and
when
they
had
libertie
and
freedome
from
affliction
,
though
then
they
could
say
aloude
with
open
mouth
,
that
they
knew
God
,
beleeued
in
him
,
and
loued
him
.
This
be
noted
of
vs
,
out
of
Gedeons
first
words
in
this
verse
:
but
now
further
,
in
that
he
was
much
occupied
in
remembring
and
speaking
of
his
forefathers
,
counting
them
happie
for
the
myracles
which
God
wrought
for
them
,
in
respect
of
himselfe
:
hereby
wee
see
how
common
a
sinne
it
is
amongst
vs
,
that
wee
measure
our
happie
estate
to
God
ward
,
by
our
present
sense
,
I
meane
,
by
Gods
blessings
or
corrections
vpon
vs
,
which
who
seeth
Ioh.
14.
2.
not
how
an
vnequall
a
rule
it
is
to
goe
by
?
But
further
let
vs
marke
,
that
Gedeon
being
much
occupied
about
the
prerogatiues
Doct.
3.
of
Israel
in
Egypt
,
to
wit
,
how
God
shewed
himselfe
present
to
them
,
in
working
miracles
for
their
deliuerance
as
if
there
had
been
no
other
thing
done
there
;
and
as
though
hee
should
say
,
they
were
happie
,
but
wee
die
here
for
want
of
helpe
:
but
marke
we
(
I
say
)
this
that
he
speaketh
not
a
word
of
their
bondage
,
and
hardnes
,
which
they
suffered
there
,
and
in
the
wildernesse
,
as
well
as
that
they
saw
his
miracles
.
And
so
doe
we
,
if
we
haue
not
the
peace
,
prosperitie
,
welfare
,
and
other
prerogatiues
that
many
of
Gods
seruants
haue
,
and
namely
of
our
condition
:
(
by
meanes
thereof
(
I
say
)
we
thinke
he
is
present
with
them
)
but
wee
account
our selues
to
be
forgotten
and
neglected
of
God
in
comparison
of
Note
.
them
;
when
yet
wee
little
know
of
the
wants
and
sufferings
,
both
outward
and
inward
,
of
such
as
we
iudge
to
bee
so
happie
,
and
God
to
bee
present
with
:
neither
doe
wee
heare
of
their
sorrowfull
complaints
:
and
thus
wee
iudge
and
speake
,
because
of
their
present
prosperitie
which
wee
see
;
when
yet
it
is
apparent
that
wee
our selues
are
not
destitute
of
as
great
blessings
some
other
way
.
A
great
infirmitie
(
doubtlesse
)
but
much
greater
it
is
in
vs
,
who
haue
been
taught
this
oftentimes
from
many
worthie
grounds
of
holy
Scripture
,
that
wee
should
not
iudge
of
our selues
by
others
,
seeing
wee
know
not
their
estate
as
we
doe
our
owne
:
for
it
is
certaine
,
that
they
haue
many
great
calamities
vpon
them
,
euen
then
when
we
iudge
them
to
be
so
happie
;
and
there
is
no
doubt
,
but
that
they
thinke
the
same
of
vs
,
for
some
good
things
they
see
in
vs
,
which
they
want
,
and
are
voide
of
,
we
haue
a
surer
rule
to
goe
by
,
which
cannot
deceiue
vs
,
that
is
this
:
that
the
Lord
once
louing
vs
,
he
doth
all
things
for
the
best
to
vs
.
Which
if
it
be
so
,
why
forget
we
that
,
and
measure
our
estate
by
other
mens
.
And
because
wee
haue
not
so
vsually
the
comfort
of
our
faith
by
present
sense
and
feeling
thereof
,
when
yet
we
dare
not
denie
but
we
haue
other
graces
of
God
in
vs
,
and
the
workes
thereof
,
which
are
inseparable
companions
to
it
,
wee
doe
offend
much
in
this
,
that
wee
will
both
bee
readie
to
iudge
,
and
conclude
,
that
we
haue
no
faith
,
and
will
count
other
happie
in
respect
of
our selues
,
when
yet
we
little
know
their
wants
,
and
complainings
thereof
,
as
I
said
before
.
Besides
,
this
sheweth
what
an
enemie
our
corrupt
nature
is
vnto
vs
,
in
the
well
bearing
of
our
troubles
;
and
how
ingenious
and
skilfull
wee
are
,
to
catch
vp
that
which
should
hurt
vs
,
as
children
doe
in
handling
kniues
,
or
such
like
,
and
turne
the
edge
of
euery
thing
against
our selues
,
which
being
with
godly
dexterity
handled
,
might
singularly
benefit
vs
.
But
oh
,
how
slow
and
dull
are
we
in
taking
hold
vpon
any
such
thing
as
might
stay
vs
,
quiet
,
resolue
,
and
comfort
vs
?
Rare
is
that
man
who
hath
learned
this
wisedome
,
and
giueth
not
place
to
the
diuell
,
from
whose
malice
it
is
,
that
in
temptation
all
things
seeme
contrarie
to
that
they
be
,
because
we
looke
vpon
them
with
a
troubled
eye
,
and
through
a
false
glasse
.
The
instance
here
vsed
by
Gedeon
,
was
meete
to
haue
confirmed
his
faith
,
rather
then
to
haue
weakned
it
,
if
he
had
taken
it
aright
.
For
if
in
their
troubles
before
,
and
in
the
wildernesse
,
the
outstretched
arme
of
the
Lord
saued
them
,
euen
miraculously
,
whose
worthinesse
yet
was
as
little
as
his
to
deserue
it
;
then
how
could
it
hence
follow
,
that
now
it
was
shortned
,
and
weakned
,
so
that
it
could
not
helpe
him
,
but
was
as
present
to
vphold
him
?
Againe
,
let
men
learne
wisedom
by
this
,
in
the
vse
of
example
of
other
men
,
that
by
their
sides
we
strike
not
through
the
Lord
by
our
vnthankfulnes
.
Salomon
saith
,
Say
not
that
their
daies
past
are
better
then
the
present
,
this
is
follie
.
Oh
,
say
men
,
In
the
daies
of
Eccles.
7.
12.
our
forefathers
,
what
plentie
,
what
seasonable
times
,
what
happie
liuing
there
was
?
Why
so
?
And
yet
if
it
had
been
so
,
they
wanted
many
things
of
more
precious
nature
,
which
we
enioy
:
and
had
their
part
in
all
our
crosses
too
,
famines
,
yet
the
people
were
but
a
few
,
pestilence
,
sword
,
and
warre
especially
;
also
ill
seasons
of
droughts
and
wet
:
vnlesse
their
murmuring
be
against
God
,
for
multiplying
mankinde
,
what
cause
haue
they
else
,
to
open
their
mouthes
and
complaine
?
But
our
vnthankfulnes
for
that
wee
enioy
,
causeth
vs
to
be
discontented
in
our selues
for
that
we
want
,
and
to
grudge
against
God
for
partialitie
;
whereas
if
we
compared
things
equally
,
we
had
ten
times
more
cause
of
preferring
the
present
condition
,
taking
it
with
all
hardnesse
,
as
it
is
not
to
be
denied
but
there
is
much
.
And
so
oft
times
doe
the
poore
grudge
against
the
wealthy
,
or
rather
against
the
Lord
who
made
Prou.
22.
2.
both
,
as
Salomon
saith
.
One
repines
that
hee
is
rather
a
tenant
,
then
a
landlord
:
an
vnderling
,
rather
then
a
commander
;
a
deformed
person
,
meanly
accounted
of
,
behind
hand
,
diseased
,
rather
then
as
such
or
such
wealthie
men
,
great
,
personable
,
honourable
,
before
hand
,
healthfull
.
Consider
as
wel
their
wants
as
their
endowments
;
their
grace
,
as
their
other
parts
;
the
vse
they
make
,
and
the
account
they
must
make
of
them
;
their
troubles
also
which
accompanie
them
,
as
well
as
their
gifts
and
blessings
:
and
so
doing
,
thou
shalt
see
,
if
not
thy selfe
equall
,
(
for
God
is
the
author
of
such
inequalitie
,
and
that
in
great
wisedome
)
yet
at
least
not
so
much
inferiour
;
to
bee
sure
,
to
haue
cause
to
be
more
thankfull
.
But
this
(
lastly
)
is
not
to
be
omitted
;
that
Gedeon
asking
for
the
miracles
Doct.
4.
which
their
fathers
told
them
of
,
doth
shew
,
that
their
fathers
had
according
to
the
commandement
of
God
,
declared
to
their
children
the
wonderous
workes
that
he
had
done
for
them
;
and
it
seemeth
also
,
that
he
had
learned
by
them
,
to
know
and
beleeue
them
.
So
must
parents
and
children
doe
,
the
one
should
be
able
to
tell
,
as
we
see
in
the
Psalme
;
and
the
other
to
hearken
Psal.
78.
1.
to
the
great
workes
of
God
,
and
not
to
fables
:
neither
should
tales
of
vaine
things
be
told
,
as
of
Robinhood
;
nor
the
dregges
and
fragments
of
popery
,
and
filthie
reports
of
lewd
actions
,
to
corrupt
their
children
;
as
too
many
parents
doe
,
and
hurt
them
as
much
this
way
as
any
other
,
who
yet
are
not
a
few
:
but
they
should
cause
them
to
drinke
in
the
water
of
life
,
by
good
instructions
.
And
if
parents
pleade
their
owne
inabilitie
hereto
,
let
them
know
,
that
the
Ministery
of
the
word
is
a
special
meane
to
supply
that
want
:
let
them
be
diligent
hearers
themselues
,
and
tell
the
same
foorth
to
other
,
and
stirre
vp
their
children
to
doe
so
:
that
so
by
liniall
descent
,
the
knowledge
and
feare
of
God
may
be
deriued
to
their
posteritie
;
that
the
Lord
and
his
goodnesse
to
them
,
may
be
had
in
perpetuall
remembrance
.
And
let
their
children
see
that
they
minde
Gods
matters
with
no
lesse
cheerefulnes
and
regard
,
then
they
haue
done
their
worldly
affaires
:
and
to
this
let
their
parents
traine
them
;
for
else
they
will
see
light
at
a
creuise
,
and
wee
know
it
quickly
pricks
that
will
be
a
thorne
.
As
they
be
framed
vp
and
manured
at
first
,
so
their
soile
will
after
either
beare
thornes
and
briars
,
or
good
fruites
.
THE
THIRTIE
NINE
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
followeth
the
third
point
in
the
diuision
of
these
Vers.
14.
The
sense
.
sixe
verses
,
and
that
is
,
the
words
of
the
Angell
to
Gedeons
sorrowfull
answere
,
thus
:
Whereas
thou
saist
,
that
God
shewed
his
power
to
your
fathers
in
deliuering
them
by
miracles
,
go
thou
armed
by
him
with
the
like
power
,
and
thereby
deliuer
thou
Israel
out
of
the
hands
of
the
Midianites
,
and
thereby
thou
shalt
know
that
God
is
as
able
to
doe
great
things
now
,
as
well
as
before
,
yea
and
that
he
doth
in
like
maner
for
his
people
euen
now
,
as
he
did
in
ages
past
.
And
to
make
his
words
of
more
authoritie
with
him
,
he
addeth
this
interrogation
,
Haue
not
I
sent
thee
?
And
we
must
know
,
that
the
calling
of
the
Iudges
is
so
diligently
described
,
that
we
may
vnderstand
,
that
priuate
men
were
not
able
to
take
in
hand
such
great
workes
without
authoritie
from
God
,
as
to
gather
armies
,
and
to
take
vp
weapons
against
the
mightie
:
it
was
a
matter
of
great
difficultie
and
danger
,
and
therefore
God
authorized
them
,
as
here
he
did
Gedeon
,
and
so
hee
did
others
;
that
they
giuing
credit
thereto
,
might
be
heartned
:
and
therefore
he
saith
,
haue
not
I
sent
thee
?
And
to
returne
to
Gedeon
;
thus
the
Angel
proued
that
God
was
with
him
,
if
he
made
him
able
to
deliuer
Israel
,
which
to
doe
was
no
lesse
then
to
worke
a
miracle
.
By
this
we
all
that
feare
God
,
are
taught
;
that
the
times
are
not
so
hard
,
no
not
when
we
are
in
affliction
,
as
we
take
them
to
be
.
For
either
helpe
is
neerer
to
vs
,
then
we
are
aware
,
(
as
it
was
here
with
Gedeon
)
or
we
make
our
Note
.
trouble
seeme
greater
then
it
is
in
it selfe
,
by
aggrauating
it
,
when
yet
wee
might
see
,
that
it
either
is
not
so
great
as
it
seemes
,
or
might
be
many
waies
greater
;
or
we
haue
greater
comforts
elsewhere
,
which
were
able
to
asswage
our
sorrowes
,
if
wee
did
not
ouerwhelme
our
hearts
with
immoderate
heauinesse
,
which
driueth
away
all
comfort
from
vs
.
And
therefore
when
wee
are
sad
and
heauy
through
wants
and
crosses
,
this
lesson
should
be
well
learned
before
of
vs
,
that
for
all
this
the
Lord
is
with
vs
,
and
he
is
good
to
vs
:
for
euen
so
haue
other
our
good
fathers
been
before
vs
perswaded
in
their
afflictions
;
and
though
they
haue
now
an
end
of
all
such
languishing
feares
,
dolefull
doubts
,
and
troublesome
thoughts
;
yet
in
their
time
they
had
their
Note
.
part
in
them
as
we
still
haue
,
and
we
shall
haue
an
end
of
them
,
and
rest
from
them
,
as
they
now
doe
.
There
hath
no
temptations
taken
vs
,
but
such
as
appertaine
to
man
:
and
2.
Cor.
10.
13.
God
is
faithfull
,
who
will
not
suffer
vs
to
be
tempted
aboue
that
we
be
able
,
but
will
euen
giue
the
issue
with
the
temptation
,
that
wee
may
be
able
to
beare
it
.
And
therfore
,
as
our
Sauiour
said
to
his
Apostles
,
when
their
hearts
were
troubled
beyond
measure
for
his
bodily
departing
from
them
;
Let
not
your
hearts
be
troubled
;
beleeue
in
God
,
and
beleeue
in
me
,
that
I
can
helpe
you
Ioh.
14.
1.
still
,
and
will
be
with
you
:
so
should
wee
doe
,
that
is
,
not
looke
with
both
eyes
vpon
our
afflictions
,
but
with
one
eye
vpon
his
constant
loue
and
assured
Note
.
promises
,
yea
and
settle
our
hope
therein
more
throughly
,
by
saying
(
as
God
commandeth
)
hath
not
he
bidden
vs
doe
so
?
euen
as
the
Angell
saith
to
Gedeon
about
conquering
the
Midianites
,
haue
not
I
sent
thee
?
So
the
two
Disciples
that
went
from
Ierusalem
to
Emaus
,
when
our
Sauiour
went
into
their
companie
in
the
way
,
bewraied
their
vnbeliefe
concerning
his
resurrection
that
day
.
This
day
,
they
say
,
hee
should
haue
risen
againe
,
but
because
they
heard
not
of
it
,
they
did
not
think
that
there
was
any
such
thing
.
Luke
24.
21.
But
did
not
our
Sauiour
shew
them
their
fault
,
so
as
they
saw
it
?
for
they
knew
that
it
was
euen
he
who
they
said
should
haue
risen
againe
that
day
.
Of
Mary
and
Martha
the
like
may
be
said
:
who
were
both
beleeuers
in
Ioh.
11
39.
Christ
,
and
beloued
of
him
;
yet
when
Christ
went
about
to
raise
vp
Lazarus
,
and
to
that
end
asked
them
where
they
laid
him
,
did
they
not
shew
that
they
thought
it
could
not
be
now
done
,
and
therefore
answered
;
Lord
,
by
this
time
he
stinketh
,
for
he
hath
been
dead
foure
daies
:
And
yet
that
they
might
see
their
weaknes
in
beleeuing
,
Christ
raised
him
vp
,
which
they
thought
impossible
In
all
these
,
and
in
Gedeon
,
wee
may
cleerely
see
our
faces
as
in
a
glasse
.
For
in
a
crosse
,
especially
if
it
bee
any
thing
smartie
and
sharpe
,
although
we
gaue
testimonie
of
our
faith
before
,
and
that
with
ioyfulnes
;
yet
now
in
the
triall
of
vs
,
how
poorely
are
wee
armed
to
goe
through
it
,
and
perswaded
of
the
good
issue
of
it
?
Doe
we
not
hang
downe
the
head
and
Note
.
faint
,
and
say
within
our selues
,
this
crosse
will
be
our
vndoing
?
And
againe
,
it
cannot
turne
to
our
good
,
neither
could
any
haue
been
so
vnwelcome
to
vs
.
For
example
,
if
wee
be
depriued
of
our
deare
companion
in
mariage
,
or
lose
some
round
summe
of
money
,
or
be
otherwise
impaired
in
our
wealth
,
or
vnder
some
strange
paine
;
doe
we
say
,
as
in
time
of
peace
,
in
meeknes
of
spirit
,
the
Lord
who
loueth
vs
,
hath
done
this
for
our
good
?
euen
he
that
cannot
suffer
the
winde
to
blow
vpon
vs
,
hath
sent
it
?
Doe
we
say
,
It
must
be
thus
,
and
is
expedient
for
vs
?
It
is
long
first
(
I
feare
)
and
full
faintly
done
,
if
we
doe
it
at
length
,
and
few
attaine
thereto
.
And
yet
,
doe
wee
not
see
in
these
and
the
like
,
the
marueilous
hand
of
God
,
how
hee
sendeth
light
in
darknesse
,
ioy
in
heauines
,
and
as
it
were
,
life
in
death
?
Doth
not
God
bring
vs
through
them
,
otherwise
then
wee
looked
for
,
and
doth
he
not
make
vs
see
,
and
afterward
acknowledge
,
that
such
affliction
was
good
for
vs
?
Euen
as
he
said
to
Gedeon
here
,
doth
the
Midianites
oppressing
of
you
seeme
impossible
to
be
auoided
?
Behold
then
,
euen
thou
shalt
doe
that
which
seemeth
impossible
,
and
shalt
subdue
and
ouercome
them
.
Thus
wee
see
how
we
should
make
our
profit
of
this
answere
.
Gedeon
receiuing
this
answere
from
the
Angell
,
that
he
should
deliuer
Israel
,
Vers.
15.
The
sense
.
doth
now
in
this
fourth
point
aske
of
the
Angell
,
by
what
meanes
hee
shall
do
so
great
a
matter
.
For
these
words
,
by
diligent
considering
of
them
,
we
find
not
to
be
spoken
doubtingly
,
as
before
,
but
as
inquiring
,
and
asking
a
question
:
as
if
he
should
say
,
I
doubt
not
but
that
shall
be
done
which
is
promised
,
but
I
aske
by
what
meanes
it
shall
be
brought
to
passe
.
For
hee
sheweth
that
he
is
not
of
ability
,
seeing
,
he
was
but
of
a
poore
family
in
the
halfe
tribe
of
Manasseh
,
which
was
also
meane
,
not
mighty
as
some
other
,
and
also
for
that
he
was
the
least
in
his
fathers
house
.
His
meaning
was
,
that
he
maruailes
that
he
should
deliuer
Israel
,
seeing
he
wanted
all
things
which
were
required
to
so
great
a
worke
.
For
warre
could
not
be
taken
in
hand
by
a
poore
man
,
and
one
of
a
meane
condition
,
such
an
one
as
he
knew
himselfe
to
be
,
seeing
riches
and
power
,
and
authority
especially
,
were
required
thereto
.
And
if
it
be
asked
whither
Gedeon
offended
Esay
36.
5.
in
mouing
this
question
,
seeing
Sarah
,
and
Zachariah
were
reproued
for
the
like
question
asking
:
I
am
sure
,
that
so
Abraham
and
the
Virgin
Mary
asked
the
like
,
and
were
not
reproued
,
as
neither
Gedeon
was
here
;
Neither
was
it
the
mouing
of
the
question
that
was
found
fault
with
:
but
the
doubtfull
minde
with
which
it
was
moued
,
and
therefore
they
two
doubting
,
were
found
fault
with
,
that
is
,
Zacharias
and
Sarah
;
Abraham
and
Mary
were
not
;
neither
therefore
Gedeon
,
as
appeareth
by
the
answere
of
the
Angell
,
who
reproued
him
not
;
but
answered
his
question
.
And
by
this
we
may
learne
,
that
as
questions
moued
with
doubting
of
Doct.
that
which
the
Scripture
resolueth
vs
of
,
is
euill
,
so
to
moue
questions
where
we
are
ignorant
,
of
weighty
points
which
we
would
be
resolued
of
,
is
commendable
,
in
all
matters
that
tends
to
edification
,
and
most
of
all
in
and
about
those
which
are
most
necessary
;
as
Paul
himselfe
and
the
Iailer
,
before
their
conuersion
,
and
after
they
began
to
looke
after
their
saluation
,
did
so
;
to
wit
,
asked
questions
about
it
.
And
to
be
slacke
and
backward
in
seeking
of
resolution
,
in
such
cases
where
we
are
ignorant
,
and
haue
cause
to
inquire
and
aske
,
is
in
no
wise
to
be
liked
,
but
rather
threatens
great
hurt
and
danger
:
[
whereof
more
might
be
said
;
but
occasion
hath
bin
already
offered
to
speake
of
this
duty
(
of
seeking
relation
in
doubtfull
cases
,
both
in
opinion
and
conscience
)
before
.
]
The
Angell
answeres
him
without
rebuking
him
,
and
satisfieth
him
in
Verse
16.
The
sense
.
that
which
he
demanded
,
(
that
is
,
how
he
should
be
able
to
doe
such
a
worke
:
)
saying
;
howsoeuer
in
warre
ordinarily
taken
in
hand
,
riches
,
power
and
care
requisite
,
yet
in
this
,
my
power
without
them
,
shall
suffice
:
for
thou
shall
saue
Israel
,
not
by
them
,
but
by
my
power
,
because
I
will
be
with
thee
,
and
by
the
strength
that
I
will
giue
thee
.
And
so
God
answered
Moses
when
he
sent
him
to
Pharaoh
to
deliuer
his
people
out
of
Egypt
:
&
to
Iosua
in
like
manner
,
when
he
should
lead
the
children
of
Israel
after
him
,
into
the
lande
of
promise
.
And
so
Gedeon
here
was
satisfied
,
especially
by
these
Exod.
3.
12.
Iosh.
1.
5.
words
of
the
Angell
,
to
wit
,
that
he
should
smite
Midian
as
if
they
were
but
one
man
,
euen
as
it
was
all
one
,
for
the
Lord
to
destroy
one
,
as
it
was
tenne
hundred
thousand
.
And
this
came
to
passe
when
the
Midianites
slue
one
an
other
.
So
that
in
vsing
meanes
to
serue
Gods
prouidence
,
we
doe
well
,
when
we
see
God
his
meaning
to
be
,
that
we
should
do
so
:
but
alway
with
this
caueat
,
that
we
take
heed
of
Asa
his
sin
,
who
is
said
to
haue
made
his
Physitians
his
God
,
by
seeking
to
them
and
trusting
in
them
,
not
seeking
God
[
in
them
.
But
let
vs
euer
beware
least
we
grow
to
that
profanenes
which
we
read
of
in
that
cursed
Rabshaketh
;
I
meane
,
to
iustle
God
out
from
our
enterprises
,
saying
as
he
did
,
Counsell
and
strength
are
for
the
warre
;
and
so
not
to
trust
in
the
Lord
our
God
.
]
This
speech
here
vttered
by
the
Angell
to
Gedeon
,
[
I
will
be
with
thee
]
the
Doct.
vers.
16.
Lord
vseth
oft
times
,
and
not
alwaies
in
the
same
particuler
meaning
:
sometime
it
is
vnderstood
of
some
outward
blessing
or
deliuerance
,
as
he
meant
to
Ioshua
,
in
saying
,
I
will
be
with
thee
against
thine
enemies
,
and
bring
thee
into
the
land
of
promise
:
sometime
of
the
inward
and
speciall
grace
of
God
,
to
guide
and
comfort
his
withall
;
as
to
Mary
,
Luk.
1.
28.
and
sometime
both
,
as
to
Iacob
when
hee
dreamed
by
the
way
of
Aram
,
God
spake
to
him
,
and
said
to
him
,
I
will
be
with
thee
;
meaning
it
both
of
his
grace
that
he
would
giue
him
to
vphold
him
,
and
also
of
other
helpe
;
as
in
the
next
words
which
he
addeth
there
,
he
doth
more
particulerly
declare
,
saying
;
I
will
keep
thee
whither
soeuer
thou
goest
;
whereby
he
meaneth
,
that
hee
would
bee
Gen.
28.
15.
with
him
to
deliuer
him
from
outward
enemies
till
hee
should
inherit
the
land
which
he
promised
him
.
The
words
are
to
be
vnderstood
in
this
place
in
the
first
sense
,
namely
of
deliuering
the
Midianites
into
the
hands
of
Gedeon
:
though
I
denie
not
,
but
Gedeon
obtained
the
latter
also
,
as
well
as
the
former
.
And
this
should
teach
vs
,
that
if
God
haue
promised
to
any
of
his
,
who
beleeue
vnto
saluation
,
his
power
,
protection
,
and
helping
hand
in
any
outward
troubles
,
they
may
and
ought
to
beleeue
,
that
he
will
doe
,
as
hee
hath
promised
.
And
as
he
shewed
himselfe
to
be
his
,
in
this
manner
,
so
hee
will
vndoubtedly
be
with
vs
in
this
age
,
to
helpe
,
deliuer
,
and
giue
successe
to
vs
,
as
he
hath
alreadie
done
greater
things
for
vs
.
But
yet
,
seeing
we
vse
to
look
too
narrowly
to
Gods
outward
promises
,
that
if
they
be
not
performed
to
vs
to
the
full
,
we
are
readie
to
complaine
;
therefore
know
we
this
,
that
if
he
doe
faile
in
any
point
of
that
which
wee
looke
for
,
his
promise
being
but
conditionall
,
he
will
supplie
all
such
wants
by
his
grace
spirituall
,
so
as
wee
beleeue
:
as
patience
,
contentation
,
and
confidence
,
which
are
farre
more
worth
then
if
we
enioyed
the
outward
benefit
it selfe
.
For
the
spirituall
includeth
temporall
,
as
reason
in
the
soule
of
man
containes
the
inferiour
powers
of
motion
,
sense
,
growth
,
and
life
.
Sunder
not
those
that
God
hath
combined
together
.
If
hee
haue
giuen
vs
his
Christ
,
wee
know
he
hath
no
Rom.
8.
32.
greater
things
to
denie
vs
,
and
much
lesse
he
will
smaller
.
And
doubtlesse
,
for
want
of
beleeuing
the
greater
,
wee
faile
sometimes
of
the
smaller
;
and
that
iustly
,
as
a
punishment
of
our
dishonouring
God
by
our
distrust
.
Besides
this
,
we
may
learne
here
,
that
the
power
of
God
communicated
Doct.
2.
to
vs
,
is
sufficient
to
make
vs
doe
and
worke
great
things
,
farre
aboue
our
reach
and
abilitie
,
in
warre
or
in
peace
;
in
persecution
,
also
against
sinne
,
the
diuell
,
or
whatsoeuer
else
:
as
here
,
when
God
promised
his
power
to
Gedeon
,
he
assured
him
,
that
euen
he
,
a
weake
man
,
should
bee
able
to
subdue
a
mightie
and
great
people
.
And
when
is
this
might
giuen
to
men
?
euen
when
God
calleth
and
appointeth
them
to
any
seruice
that
shal
require
and
stand
in
need
thereof
.
As
now
Gedeon
being
called
to
this
ouercomming
of
the
Midianites
,
he
was
furnished
with
the
gifts
he
had
not
before
;
as
wisedome
,
courage
,
strength
,
and
faith
in
particuler
promise
of
assistance
and
victorie
.
And
therefore
by
it
hee
is
said
to
haue
been
made
strong
,
and
of
a
Heb.
11.
34.
weake
man
,
valiant
in
battell
.
Heb.
11.
So
hee
enabled
Paul
to
beleeue
the
Act.
26.
11.
promise
of
standing
by
him
and
bearing
him
out
,
at
sundrie
times
before
his
enemies
:
whereby
hee
wrought
such
a
worke
,
as
none
but
an
Apostolicall
spirit
could
worke
.
And
euen
still
the
like
courage
,
cheerefulnes
,
hope
,
gifts
,
he
giues
to
such
Ministers
of
his
,
whom
he
meanes
to
vse
to
the
great
ends
mentioned
,
I
meane
to
bring
many
to
Christ
,
Act.
26.
and
Ephes.
4.
which
Acts
26.
18.
Ephes.
4.
12.
he
denieth
to
them
whom
he
calleth
not
,
and
who
beleeue
not
in
him
.
So
that
they
neuer
shall
be
able
to
compasse
that
which
the
other
shall
.
So
had
Moses
,
and
the
Apostles
,
as
their
place
and
occasions
offered
,
did
require
.
And
so
may
and
ought
wee
to
be
perswaded
,
that
how
vnfit
and
vnworthie
soeuer
we
are
and
feele
our selues
to
be
,
if
the
Lord
call
vs
to
any
estate
or
dutie
,
he
will
arme
vs
against
all
difficulties
,
toile
and
tediousnesse
therein
.
The
Lord
doth
not
lay
heauie
burthens
vpon
men
,
and
giue
them
weake
shoulders
:
but
dealeth
out
to
euery
member
his
measure
,
according
to
the
vse
and
seruice
which
belongs
to
it
:
a
double
spirit
to
Elisha
aboue
Eliah
,
according
to
his
double
neede
.
Euen
as
we
see
the
gift
of
strength
is
giuen
to
the
armes
and
shoulders
in
mans
body
,
because
they
serue
for
the
strongest
vse
.
And
so
,
because
he
knoweth
the
difficulties
both
within
and
without
,
which
a
godly
Christian
shall
meete
with
,
therefore
he
leaues
him
not
to
sinke
vnder
them
,
but
giues
him
faith
,
and
enables
him
by
that
to
ouercome
,
not
one
or
a
few
,
but
the
world
,
that
is
all
.
And
as
our
Sauiour
1.
Ioh.
5.
4.
Matth.
6.
30.
speakes
,
Hath
the
Lord
so
clothed
the
grasse
,
the
creatures
,
and
will
he
not
much
more
prouide
for
his
people
?
So
by
the
like
argument
,
hath
God
giuen
euery
creature
,
euen
the
beasts
,
some
one
gift
or
other
,
according
to
the
neede
thereof
,
to
it
own
preseruation
,
as
swiftnes
to
the
small
,
strength
to
the
great
,
to
some
one
kinde
of
armour
,
to
some
another
;
and
shall
he
faile
in
the
necessarie
furnishing
of
his
people
with
that
grace
,
without
which
they
should
not
be
able
to
attaine
the
end
of
their
redemption
and
election
?
No
doubtlesse
.
But
here
is
a
two-fold
obiection
:
First
,
many
who
zealously
desire
to
Obiect
.
1.
Answ.
doe
good
in
the
Church
,
or
otherwise
,
yet
want
gifts
.
Answ.
It
is
not
euery
mans
part
to
iudge
aright
of
another
mans
gifts
:
for
gifts
which
may
seeme
meane
to
vs
,
may
be
mightie
through
the
blessing
of
God
concurring
to
effect
great
matters
.
Againe
,
I
say
,
if
God
giue
but
small
sufficiencie
and
gifts
,
he
requireth
but
a
proportioned
worke
and
seruice
:
for
he
exacts
not
that
vantage
of
him
who
hath
but
one
talent
,
which
he
doth
of
another
who
hath
fiue
.
To
the
second
obiection
,
that
many
whose
gifts
are
great
,
Obiect
.
2.
Answ.
doe
little
good
.
I
answere
:
Their
sinne
is
the
greater
,
but
that
hinders
not
that
doctrine
;
for
though
all
whom
God
sets
on
worke
shall
bee
fitted
,
yet
not
contrarily
,
if
he
appoint
them
not
to
the
worke
,
neither
call
them
to
it
.
Vers.
17.
And
he
answered
him
,
I
pray
thee
,
if
I
haue
found
fauour
in
thy
sight
,
then
shew
me
a
signe
that
thou
talkest
with
me
.
Vers.
18.
Depart
not
hence
,
I
pray
thee
,
vntill
I
come
vnto
thee
and
bring
mine
offering
,
and
lay
it
before
thee
:
and
he
said
,
I
will
tarrie
vntill
thou
come
againe
.
Vers.
19.
Then
Gedeon
went
in
,
and
made
ready
a
Kid
,
and
vnleauened
bread
of
an
Ephath
of
flower
,
and
put
the
flesh
in
a
basket
,
and
put
the
broath
in
a
pot
,
and
brought
it
out
vnto
him
vnder
the
oake
,
and
presented
it
.
Vers.
20.
And
the
Angell
of
the
Lord
said
vnto
him
,
Take
the
flesh
and
the
vnleauened
bread
,
and
lay
them
vpon
this
stone
,
and
powre
out
the
broath
,
and
hee
did
so
.
Vers.
21.
Then
the
Angell
of
the
Lord
put
foorth
the
end
of
the
staffe
that
he
held
in
his
hand
,
and
touched
the
flesh
and
the
vnleauened
bread
,
and
there
arose
fire
out
of
the
stone
,
and
consumed
the
flesh
and
the
vnleauened
bread
;
so
the
Angell
of
the
Lord
departed
out
of
his
sight
.
Vers.
22.
And
when
Gedeon
perceiued
that
it
was
the
Angell
of
the
Lord
,
Gedeon
then
said
;
Alas
my
Lord
God
,
for
because
I
haue
seene
an
Angell
of
the
Lord
face
to
face
,
I
shall
dye
.
Vers.
23.
And
the
Lord
said
vnto
him
,
Peace
be
vnto
thee
:
feare
not
,
thou
shalt
not
dye
.
Vers.
24.
Then
Gedeon
made
an
Alter
there
vnto
the
Lord
,
and
called
it
Iehouahshalem
:
vnto
this
day
it
is
in
Ophrah
of
the
father
of
the
Ezrites
.
OF
the
first
of
the
foure
things
mentioned
in
the
11.
verse
,
to
wit
,
who
Vers.
17.
The
sense
.
should
deliuer
Israel
out
of
the
hands
of
the
Midianites
(
which
was
Gedeon
)
wee
haue
heard
:
now
followeth
the
second
,
namely
of
the
signe
which
Gedeon
asked
,
by
which
he
might
know
who
he
was
who
talked
with
him
.
To
proceed
therefore
,
Gedeon
hauing
a
promise
of
so
great
a
matter
as
the
victorie
,
from
the
Angell
,
who
spake
to
him
;
whom
he
tooke
to
be
neither
Angell
nor
God
,
but
a
man
to
vtter
the
words
of
God
vnto
him
;
he
desires
of
him
a
signe
,
that
he
might
not
be
deceiued
with
a
fancie
,
but
might
know
that
he
was
such
an
one
as
could
make
good
his
word
to
him
,
that
is
,
a
man
of
God
,
as
hee
tooke
him
to
be
.
Here
before
I
goe
on
further
in
the
storie
,
I
will
stay
a
while
by
occasion
of
this
speech
of
Gedeon
.
And
let
vs
know
,
that
which
he
did
,
in
desiring
this
of
the
messenger
,
was
meet
for
him
to
doe
;
for
it
behoued
him
to
trie
the
spirits
,
whether
they
were
of
God
or
no.
For
an
euill
spirit
can
change
himselfe
into
an
Angell
of
light
.
And
this
2.
Cor.
10.
14.
is
especially
to
be
done
,
when
any
thing
is
vrged
vpon
vs
that
is
doubtfull
,
and
which
may
seeme
vnlawfull
to
be
done
.
For
there
a
man
may
not
easily
assent
,
vnlesse
he
be
perswaded
that
such
a
thing
is
from
God
.
Excellent
and
commendable
are
the
examples
of
Manoah
,
Cornelius
,
the
men
of
Beroea
,
Iudg
13.
12.
Act.
10.
7.
Act.
17.
12.
for
this
wisedome
.
And
this
is
to
teach
vs
,
that
we
ought
to
haue
the
like
scruple
,
and
make
the
like
question
,
when
any
thing
doubtfull
is
vrged
vpon
vs
,
that
for
no
Vers.
17.
Doct.
mans
pleasure
,
nor
by
example
of
any
,
we
be
led
;
but
to
proue
all
things
by
the
waights
of
the
Sanctuarie
,
which
is
the
word
of
God
:
that
so
wee
may
be
satisfied
.
And
if
in
the
mouth
of
two
or
three
witnesses
that
bee
confirmed
which
is
brought
vnto
vs
,
wee
are
there
to
rest
:
and
that
should
be
enough
to
vs
;
but
as
for
miracles
or
signes
now
,
that
it
is
the
truth
which
is
taught
vs
,
we
are
not
to
seeke
or
aske
for
any
.
And
the
like
we
are
to
doe
in
all
our
troubles
and
feares
,
and
not
to
fetch
comfort
from
conceit
,
or
the
spirit
without
the
word
,
or
from
any
thing
else
,
which
is
but
a
false
ground
.
And
this
wise
regard
in
Gedeon
,
to
deale
sure
in
so
weightie
a
case
,
and
not
rashly
to
depend
vpon
a
bare
mans
word
for
the
effecting
of
so
great
a
work
,
as
hee
knew
none
but
God
could
enable
him
vnto
:
laieth
greatly
to
our
charge
,
who
in
matters
of
farre
greater
weight
,
doe
yet
deale
farre
more
loosely
and
slenderly
then
he
did
in
this
.
The
wise
man
saith
,
The
foole
beleeueth
Prou.
14.
15.
euery
thing
▪
meaning
euery
thing
,
which
hee
desireth
and
would
faine
haue
,
he
beleeueth
,
and
is
easily
perswaded
of
it
that
it
is
so
as
he
would
haue
it
,
though
he
haue
nothing
of
moment
and
good
ground
to
shew
for
it
.
Among
men
it
is
counted
a
signe
of
great
folly
to
deale
thus
rawly
in
things
onely
concerning
our
temporall
estate
,
and
to
rest
vpon
euery
mans
word
and
report
,
yea
though
it
be
but
ambigious
and
obscurely
vttered
:
and
the
reason
is
good
,
why
it
is
so
:
they
who
doe
so
,
giue
euery
man
aduantage
to
ouerreach
,
abuse
,
deceiue
,
and
wrong
them
,
besides
the
great
controuersies
and
contentions
,
suites
and
charge
,
which
they
procure
to
themselues
needlesly
thereby
.
But
(
to
speake
of
weightier
matters
)
what
one
among
many
counteth
it
his
folly
,
to
hold
his
saluation
vpon
sandie
grounds
and
euidences
,
as
vpon
his
owne
good
meanings
and
desires
,
vpon
the
good
opinion
that
others
conceiue
of
him
,
vpon
some
slight
sorrow
for
sinne
,
or
confessing
of
it
to
God
,
also
vpon
his
hearing
of
the
word
,
vpon
a
blinde
hope
,
or
vpon
some
good
yet
common
fruites
of
hearing
;
as
good
speech
,
in
some
places
,
vpon
taking
liking
of
good
people
,
liking
the
Ministerie
,
or
lending
,
and
giuing
some
thing
to
the
poore
in
their
distresse
:
these
things
are
good
indeed
,
and
(
I
am
perswaded
)
found
to
be
in
few
,
but
yet
these
are
not
to
be
taken
for
infallible
tokens
.
Nay
,
concerning
this
waightie
matter
,
men
are
willing
to
build
the
hope
of
their
saluation
,
vpon
the
bare
word
of
a
Minister
,
though
hee
neuer
saw
sound
reason
for
his
so
speaking
,
and
assuring
them
thereof
,
but
for
that
they
haue
been
baptized
,
and
doe
liue
in
the
visible
Church
,
neither
haue
they
any
thing
out
of
the
word
of
God
to
quiet
and
resolue
themselues
:
whereas
the
triall
of
a
mans
state
to
Godward
stands
in
this
,
that
by
the
Scripture
he
can
proue
himself
to
be
an
happy
person
,
because
the
word
hath
humbled
him
,
changed
him
,
reformed
him
,
and
wrought
in
him
faith
in
the
promise
,
an
earnest
longing
after
that
which
is
promised
,
and
a
waiting
for
it
,
till
it
be
enioyed
without
wearinesse
,
and
an
heartie
desiring
that
other
did
so
likewise
,
with
such
other
.
But
of
this
much
is
written
.
To
proceed
further
,
Gedeon
now
hauing
desired
a
signe
for
the
confirming
Verse
18.
19.
The
sense
.
of
his
faith
,
and
thinking
him
to
be
,
as
I
haue
said
,
a
man
of
God
,
desired
him
to
stay
till
hee
went
and
prepared
for
him
,
as
Abraham
and
other
had
done
in
the
like
case
,
and
while
he
should
refresh
himselfe
,
he
purposed
to
talke
further
with
him
about
the
signe
.
And
the
things
which
he
prepared
for
him
,
were
both
fit
to
be
eaten
as
nourishment
,
as
also
to
serue
for
sacrifice
,
though
the
word
signifieth
both
a
gift
,
&
an
offering
:
but
for
proofe
that
Gedeon
brought
not
these
things
foorth
to
the
man
of
God
,
(
as
hee
tooke
him
to
be
)
for
sacrifice
,
but
that
he
might
be
refreshed
by
them
,
hereby
it
may
appeare
,
that
he
neither
set
vp
any
altar
there
,
as
he
did
afterwards
,
to
offer
peace-offerings
thereon
;
(
reade
verse
24.
)
neither
did
hee
take
the
man
to
be
God
to
consume
it
with
fire
.
I
haue
set
downe
that
meaning
of
the
verse
,
which
by
weighing
both
,
I
take
to
be
the
truest
.
And
yet
I
denie
not
,
but
that
the
Angell
vsed
that
meate
,
beside
the
expectation
of
Gedeon
,
he
vsed
it
(
I
say
)
for
a
sacrifice
,
as
appeareth
in
the
21.
verse
,
and
thereby
gaue
the
signe
,
which
was
before
asked
of
him
.
Both
come
to
one
end
,
for
a
sacrifice
was
the
signe
to
Gedeon
,
whether
first
or
last
.
The
things
that
Gedeon
brought
are
named
in
the
19.
verse
.
According
to
the
setting
downe
of
these
things
,
to
wit
,
that
Gedeon
did
,
as
Manoah
did
,
that
is
;
offer
refreshing
to
the
messenger
,
we
are
to
know
that
the
men
of
God
were
in
former
times
in
so
great
account
with
his
people
,
that
they
were
glad
that
might
receiue
them
,
and
as
the
manner
then
was
,
to
make
them
stay
to
eate
with
them
.
And
Abraham
,
as
I
said
,
did
the
like
:
euen
so
did
Lot
also
,
and
they
lost
nothing
Gen
18.
3.
and
19.
2.
thereby
,
as
we
may
reade
in
the
storie
of
them
both
.
The
same
did
Gedeon
here
,
who
thought
him
to
be
an
holy
man
,
and
therefore
desired
him
to
take
some
repast
with
him
.
This
hospitality
was
vsed
of
the
godly
to
strangers
,
according
to
the
commandement
Doct
vers.
18.
and
19.
Heb.
13.
1.
of
God
in
the
Epistle
to
the
Hebrewes
,
which
is
this
;
Be
not
forgetfull
to
intertaine
strangers
.
For
they
are
sad
in
heart
,
and
when
they
are
regarded
in
strange
places
with
kind
and
heartie
welcome
,
as
being
commended
thither
by
the
Church
of
God
,
as
it
is
meete
they
should
,
(
for
how
else
can
they
be
knowne
for
such
)
it
is
a
worthie
fruite
of
loue
in
them
that
receiue
them
,
and
it
maketh
glad
the
hearts
of
the
other
,
who
are
receiued
of
them
.
Much
more
(
then
)
ought
such
kindnesse
to
be
shewed
to
the
●aithfull
,
that
are
knowne
to
vs
,
and
are
in
wants
.
And
they
that
shut
vp
their
compassion
from
such
,
(
when
the
prophane
will
be
too
forward
that
way
,
to
their
companions
,
yea
to
their
dogges
)
how
dwelleth
(
as
the
Apostle
speaketh
)
the
loue
of
God
in
them
?
Not
that
hereby
I
approue
of
their
rashnes
,
1.
Ioh.
3.
17.
who
to
auoide
vncharitablenes
and
vnmercifulnes
,
put
no
difference
betweene
such
as
they
harbour
,
or
relieue
,
which
the
Apostle
precisely
warneth
vs
of
,
in
the
Galath.
6.
10.
that
we
aime
especially
at
them
that
be
of
the
Gal.
6.
10.
same
household
and
body
,
whom
it
most
concernes
vs
to
looke
to
,
hauing
charge
of
such
poore
giuen
vs
by
Christ
.
Such
as
obserue
not
this
,
light
vppon
good
persons
by
haphazard
,
as
we
say
,
and
for
the
most
part
doe
cast
away
their
bread
vpon
the
waters
.
For
many
glozing
hypocrites
,
with
counterfeit
faces
and
letters
of
testimonie
,
with
some
pretence
of
honestie
,
doe
abuse
good
people
,
who
repent
them
often
of
their
forwardnes
in
receiuing
such
rangers
and
locusts
,
both
Ministers
and
others
.
For
besides
their
gifts
,
they
haue
drawne
them
by
cunning
flatterie
,
to
lend
them
money
,
or
shew
them
other
curtesie
answerable
,
and
yet
as
deceiuers
,
haue
left
them
in
the
lurch
;
to
teach
them
wisedome
against
afterwards
.
The
like
may
be
said
of
rash
Suretiships
,
Commendatorie
Letters
,
and
the
like
to
such
,
as
of
whom
we
haue
no
pledge
,
to
vse
Salomons
phrase
.
Let
Christians
learne
wisedome
by
this
,
and
not
vnder
colour
of
pitie
become
a
prey
to
such
hypocrites
,
as
make
benefit
to
themselues
of
that
their
ranging
course
,
and
will
be
readie
to
recompense
them
with
nought
but
derision
and
scorne
for
their
simplicitie
.
Though
,
I
confesse
,
it
is
the
safer
extreme
of
the
two
,
and
the
neerer
to
charity
,
to
be
credulous
,
then
too
suspicious
of
them
,
as
being
vnknowne
and
strangers
.
But
as
we
learned
in
the
former
point
,
not
to
trust
our selues
without
good
proofe
,
so
(
I
trow
)
much
lesse
others
,
being
not
approued
.
In
these
two
verses
is
declared
,
how
Gedeon
was
rewarded
for
his
kindnes
Vers.
20.
21
shewed
to
the
man
of
God
,
as
he
tooke
him
to
be
:
and
how
he
seeking
carefully
to
know
the
will
of
God
,
where
it
much
concerned
him
,
and
whereof
hee
doubted
,
hee
was
well
satisfied
and
comforted
thereby
.
For
the
meate
which
Gedeon
brought
him
,
being
as
the
man
commanded
,
laid
on
a
rocke
,
he
by
diuine
power
brought
fire
out
of
the
rocke
,
and
burnt
vp
and
consumed
the
flesh
and
vnleauened
bread
.
Euen
as
Eliah
called
fire
from
heauen
,
1.
King
.
18.
38
and
consumed
the
burnt
offering
,
to
the
conuicting
of
the
Baalites
.
And
as
he
for
the
cleerer
manifesting
of
the
miracle
,
powred
much
water
vpon
the
burnt
offering
before
it
was
consumed
;
so
did
the
Angell
here
cause
the
broth
to
be
powred
on
the
place
,
to
moisten
it
,
where
the
meate
should
be
consumed
,
for
the
better
manifesting
of
the
miracle
.
And
the
like
is
said
of
Abel
,
Heb.
11.
that
by
faith
he
obtained
of
God
this
reall
testimonie
of
Gods
approbation
,
that
hee
receiued
his
offering
and
signified
the
same
,
as
God
vsed
to
doe
,
by
consuming
it
,
Gen.
4.
By
the
like
miraculous
burning
of
it
,
Heb.
11.
4.
with
Gen.
4.
4.
Gedeon
was
confirmed
,
that
the
message
which
was
brought
him
of
his
deliuering
Israel
was
true
,
hee
being
knowne
to
bee
the
Lord
Iehouah
,
who
brought
it
.
And
here
let
vs
learne
,
first
by
this
earnest
seeking
of
Gedeon
to
know
Gods
Doct.
vers.
20.
21.
will
,
in
that
hee
was
so
answered
,
and
satisfied
:
that
wee
neuer
seeke
to
the
Lord
in
vaine
in
desiring
heartily
to
bee
resolued
of
our
doubts
,
or
eased
in
our
consciences
.
For
it
is
true
in
the
praying
for
these
,
as
for
other
things
,
which
the
Apostle
Iames
saith
,
the
prayer
of
a
righteous
man
auaileth
much
,
if
it
Iames
5.
16.
be
seruent
.
Oh
to
depend
on
God
in
our
difficulties
and
doubtfull
cases
,
and
to
vse
the
best
meanes
we
can
with
confidence
,
and
with
an
humble
&
quiet
spirit
,
how
much
it
aduantageth
vs
?
And
contrariwise
,
we
may
be
troubled
long
enough
,
before
we
shall
finde
ease
,
if
we
either
vse
any
indirect
or
vnlawfull
meanes
,
or
if
in
the
vse
of
the
best
we
commit
not
our
way
to
God
,
and
depend
vpon
him
.
Dauid
in
the
73.
Psalme
complaines
greatly
of
a
Psal.
73.
13
,
14.
temptation
which
grew
vpon
him
,
and
strongly
assaulted
him
,
to
wit
,
That
because
they
who
feared
not
God
,
prospered
outwardly
more
then
himself
did
,
therefore
his
estate
was
not
so
good
as
theirs
,
nor
he
beloued
of
God
,
so
much
as
they
:
wherein
,
if
God
had
not
shewed
him
an
issue
,
he
being
so
vnable
for
the
time
to
stay
himselfe
,
how
had
he
been
wearied
and
discomforted
thereby
?
But
hauing
with
good
aduice
weighed
the
matter
in
the
ballances
of
the
Sanctuarie
,
laying
their
and
his
estates
together
,
what
signification
giueth
he
of
a
satisfied
and
quiet
minde
?
How
cleerely
saw
he
his
owne
follie
in
grudging
at
their
poore
happinesse
,
or
rather
daintie
miserie
?
And
so
as
a
man
recouered
out
of
a
frantike
passion
,
and
new
come
to
himselfe
,
how
freely
doth
he
shame
himselfe
,
calling
himselfe
foole
,
ignorant
,
and
a
beast
for
his
so
iudging
,
and
then
descry
the
dangerous
condition
of
the
vngodly
,
as
that
they
were
set
in
slipperie
places
,
for
all
their
florishing
?
So
great
is
the
ioy
which
Gods
people
conceiue
,
when
they
hauing
conflicted
Note
.
long
with
doubts
of
minde
,
or
sorrow
of
heart
,
either
before
forgiuenes
enioyed
,
or
after
;
they
flee
to
God
,
either
by
prayer
,
as
Hezekiah
did
,
or
hearing
Esay
38.
2.
the
word
,
reading
,
communicating
their
feares
and
griefes
to
such
as
can
quiet
them
and
pacifie
their
conscience
:
as
the
example
of
Cornelius
sending
to
Peter
,
and
the
Eunuch
communicating
with
Philip
,
who
went
away
reioycing
,
with
sundrie
others
,
doe
witnesse
?
which
should
be
sufficient
to
incourage
them
who
suffer
these
sores
to
fester
inwardly
through
concealing
them
,
and
so
to
preuaile
against
them
,
(
through
their
negligence
and
fainting
vnder
them
)
to
make
their
cases
knowne
in
time
:
for
if
they
can
neither
by
prayer
,
fasting
,
hearing
,
&c.
find
comfort
against
their
heauinesse
,
resolution
in
their
doubts
,
strength
against
sinnes
,
direction
for
particuler
duties
and
the
like
,
their
last
refuge
must
be
to
repaire
to
them
that
can
doe
the
part
of
an
Ananias
to
Paul
,
or
this
Angell
to
Gedeon
;
I
meane
,
bring
to
mind
somewhat
which
might
speake
to
the
heart
of
them
,
and
restore
them
to
good
health
and
comfort
againe
.
Which
(
doubtlesse
)
during
the
temptation
,
they
could
not
feele
.
But
the
folly
of
men
,
or
their
bashfulnes
,
or
ignorance
is
great
,
who
denie
themselues
the
libertie
which
God
alloweth
them
,
and
so
procure
the
more
sorrow
to
themselues
.
I
speake
of
such
,
as
may
haue
resolution
,
for
seeking
:
whereas
thousands
cannot
,
who
full
gladly
would
make
their
benefit
thereof
.
But
here
it
is
time
to
make
an
end
.
THE
FORTIETH
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
HOW
Gedeon
was
answered
and
satisfied
about
the
Doct.
2.
in
vers.
20.
21.
signe
he
asked
,
wee
haue
heard
:
Now
note
wee
further
here
,
what
a
blessing
and
reward
he
obtained
of
God
for
his
kindnesse
and
curtesie
he
shewed
to
the
man
,
as
he
thought
him
to
be
:
whereby
wee
see
how
God
rewardeth
them
that
receiue
and
make
account
of
his
true
seruants
and
messengers
.
Gedeon
,
though
he
were
driuen
by
the
Midianites
,
euen
neere
to
famine
,
and
sore
oppressed
by
them
,
so
that
the
forgoing
of
a
little
in
that
time
of
need
and
extremity
,
was
more
then
a
thousand
times
as
much
in
the
time
of
plentie
;
yet
euen
then
he
did
not
withhold
his
liberalitie
from
this
messenger
Heb.
13.
2.
of
God
.
And
what
lost
he
by
it
?
Nay
,
how
infinitly
did
he
gaine
?
So
,
Abraham
doing
this
dutie
,
receiued
for
good
men
,
Angels
of
God
.
So
,
that
poore
widow
yeelding
her
mite
to
the
Prophet
of
God
,
that
is
somewhat
,
1.
King
.
17.
13.
euen
of
the
little
that
she
had
,
receiued
great
abundance
for
it
.
So
,
our
Sauiour
saith
agreeably
to
this
:
Whosoeuer
shall
giue
vnto
one
of
these
little
ones
he
Matth.
10.
42.
meant
such
as
beleeued
in
him
,
and
were
in
the
sight
of
the
world
,
abiect
to
drinke
but
a
cup
of
cold
water
onely
,
in
the
name
of
a
Disciple
,
verely
I
say
vnto
you
,
he
shall
not
lose
his
reward
.
But
of
this
dutie
before
:
this
I
adde
by
way
of
remembrance
thereof
.
This
intertainment
is
a
part
of
liberalitie
,
and
a
fruite
of
the
Spirit
.
So
any
refreshing
of
the
hearts
of
Gods
Saints
,
is
a
worthie
worke
,
and
shall
be
regarded
of
God
.
I
acknowledge
that
men
must
doe
in
this
,
as
they
may
continue
other
duties
which
are
imposed
vpon
them
,
about
their
own
flesh
Philem
7.
and
familie
,
but
yet
they
must
not
vnder
that
colour
be
cold
and
backward
in
this
dutie
of
loue
,
neglecting
and
letting
passe
such
opportunities
of
doing
good
as
are
offered
,
for
vncertainties
to
come
.
As
for
them
that
waste
much
vpon
lewd
companie
,
play
,
gaming
,
whoring
,
drinking
,
they
shall
one
day
know
to
their
cost
,
what
it
is
to
lash
out
,
and
spend
the
good
blessings
of
God
in
such
vnprofitable
and
hurtfull
manner
,
whereby
so
many
members
of
Christ
might
be
relieued
.
But
for
the
intertaining
and
bestowing
of
a
good
part
of
mens
goods
in
such
manner
as
I
here
speake
of
,
and
commended
,
as
Gedeon
did
,
it
is
to
receiue
men
for
their
mutuall
good
and
edification
,
and
not
to
euill
and
carnal
ends
.
And
therfore
that
Christians
,
through
selfeloue
,
or
worldlinesse
should
be
too
fast
handed
,
scantie
and
nigardly
towards
other
their
poore
brethren
,
it
sauours
of
small
liking
or
ioy
they
haue
in
their
communion
of
Saints
,
or
fruite
of
their
profession
,
whatsoeuer
loue
to
God
they
pretend
.
For
the
practise
of
loue
and
mercie
must
approue
our
godlinesse
to
be
sound
,
and
not
frothie
.
And
yet
this
is
apparent
,
that
many
a
man
saueth
more
by
his
vpright
and
conscionable
walking
and
feare
of
God
,
(
the
which
before
hee
made
no
conscience
to
mispend
vpon
his
lusts
,
as
many
other
doe
)
then
would
well
serue
them
to
allot
and
applie
to
good
vses
.
But
to
returne
,
when
the
Angell
had
thus
resolued
Gedeon
,
by
the
signe
mentioned
,
he
departed
from
him
;
which
cleerely
sheweth
to
what
end
he
came
vnto
him
.
Now
as
it
falleth
out
oft
times
to
Gods
seruants
,
that
the
end
of
one
trouble
Vers.
22
23
24.
The
briefe
meaning
of
them
ad
,
and
a
larger
vnfolding
of
the
22.
verse
.
is
the
beginning
of
another
,
there
ariseth
a
new
trouble
to
Gedeon
,
after
that
he
was
deliuered
out
of
the
former
doubt
&
danger
.
And
in
the
next
verse
,
it
is
shewed
how
hee
was
brought
out
of
it
,
and
in
the
24.
how
hee
giueth
God
thanks
for
it
.
His
trouble
was
this
,
that
he
had
seene
an
Angell
of
God
,
therefore
he
feared
hee
should
die
.
And
no
maruell
:
for
wee
shall
reade
in
many
places
,
that
the
old
fathers
,
when
they
had
seene
God
(
as
he
might
be
seene
,
or
an
Angel
,
)
were
sore
terrified
,
and
afraid
that
they
should
die
.
So
in
this
vnperfit
speech
,
saying
,
I
haue
seene
an
Angell
of
God
]
hee
ment
,
as
we
also
must
supplie
it
thus
;
I
shall
die
.
So
Iacob
after
he
awoke
,
and
Genes.
28.
16.
perceiued
the
Lord
to
be
present
in
the
place
,
where
he
lay
,
and
had
dreamed
that
night
;
was
afraid
,
and
said
,
The
Lord
was
in
this
place
,
and
I
was
not
aware
:
and
hauing
wrastled
with
the
Angell
,
thinking
that
he
had
been
a
man
,
maruelled
that
he
liued
.
So
when
Manoah
knew
that
it
was
an
Angell
of
the
Lord
,
that
had
spoken
Iudges
13.
21.
to
him
,
he
said
to
his
wife
;
wee
shall
surely
die
,
seeing
wee
haue
seene
God
.
So
the
people
said
to
Moses
on
Mount
Sinai
,
when
God
came
Exodus
19.
Deut.
5.
25.
27.
downe
,
they
were
so
afraid
,
that
they
desired
Moses
that
he
would
intreate
the
Lord
to
speake
no
more
to
them
in
that
manner
,
lest
they
should
die
.
The
reason
of
this
feare
in
them
,
was
sinne
,
that
made
them
,
as
Adam
,
afraid
Gen.
4.
10.
of
Gods
voice
after
he
had
sinned
,
which
before
he
reioyced
aboue
all
things
,
to
heare
.
And
thus
through
the
darkenesse
which
came
of
sinne
,
they
not
being
able
to
abide
the
light
of
Gods
presence
,
their
consciences
draue
them
to
flie
from
God
,
who
is
almighty
,
and
holy
and
pure
,
who
can
abide
no
vncleannesse
,
which
all
mortall
men
are
full
of
:
so
that
euen
they
who
were
not
tainted
with
wilfull
sinning
against
God
,
esteemed
it
is
present
death
to
haue
God
present
.
As
the
good
Prophet
Esay
testifier●
,
saying
:
Woe
is
me
,
for
I
am
vndone
,
because
mine
eies
haue
seene
the
Lord
of
Hoasts
.
And
though
he
confessed
that
hee
was
a
man
of
poluted
lipp●s
,
for
the
neerer
men
come
to
God
,
the
lesse
blemishes
and
smaller
they
see
in
Esai
6.
5.
themselues
)
yet
we
know
that
was
indued
with
grace
.
But
this
in
him
and
others
came
of
their
iustly
troubled
conscience
,
vnsound
and
vnpure
,
seeing
that
God
of
himselfe
by
nature
,
is
both
the
author
of
life
and
comfort
,
and
therefore
not
to
be
feared
:
and
so
was
he
now
in
his
appearing
to
Gedeon
in
this
place
full
of
mercy
and
goodnesse
,
and
in
many
things
decclared
the
same
vnto
him
,
though
he
,
when
he
knew
that
it
was
the
Lord
,
was
euen
(
as
it
were
)
brought
out
of
himselfe
,
saying
alas
,
because
I
haue
seene
an
Angell
of
the
Lord
,
face
to
face
.
This
teacheth
what
high
reuerence
we
ought
to
haue
God
in
,
as
oft
as
Doct.
Vers.
22.
we
come
into
his
presence
,
where
he
hath
promised
more
especially
to
appeare
and
be
present
,
namely
,
in
the
assemblies
of
his
people
;
and
to
bee
no
otherwise
affected
,
when
wee
thinke
of
him
,
and
pray
vnto
him
(
but
yet
without
terror
)
and
by
consequence
euery
where
,
because
we
haue
learned
,
that
he
is
euery
where
.
And
the
rather
wee
should
follow
the
examples
of
the
seruants
of
God
in
this
their
reuerence
before
God
,
(
and
yet
learning
to
resist
immoderate
feare
)
because
of
the
contrary
lightnesse
and
boldnesse
of
many
in
this
point
,
doe
not
thinke
of
God
in
any
sort
,
as
his
Highnesse
and
Maiestie
doth
require
.
And
yet
I
speake
this
euen
of
such
as
are
not
of
the
worst
sort
.
But
as
for
the
prophanenesse
and
brutishnesse
of
some
,
who
are
in
a
contrary
extremity
to
Gedeon
,
and
to
all
that
walke
in
reuerence
before
God
,
it
proceedeth
from
a
farre
worse
cause
then
the
most
imagine
,
to
wit
,
meere
grosse
ignorance
,
or
infidelity
:
as
appeareth
by
their
behauiour
both
in
publike
place
,
where
God
is
more
specially
present
,
and
in
priuat
,
whither
they
resort
for
their
pleasure
and
businesse
.
In
the
one
,
they
passe
the
time
in
sleeping
,
prating
,
laughing
,
gazing
about
,
wandring
of
mind
,
and
the
like
vnreuerence
:
in
the
other
in
drunkennesse
,
wantonnesse
,
gaming
,
rotten
and
cursed
speech
and
behauiour
.
So
that
the
cause
of
this
extreamitie
in
these
,
and
or
their
so
great
vnreuerence
,
is
no
other
then
I
haue
said
,
the
least
of
both
which
,
ignorance
I
meane
,
prouoketh
them
not
(
we
see
)
to
deuotion
(
though
Poperie
shamelessely
calles
it
the
Mother
thereof
)
but
to
diuelishnesse
,
and
at
length
,
to
desparation
.
For
as
here
the
contrary
excesse
in
Gedeon
arose
from
the
beholding
of
God
amisse
,
and
the
too
much
obseruing
of
his
glory
without
his
goodnesse
:
so
the
not
reuerencing
of
God
at
all
,
either
in
his
word
or
works
,
is
the
fruite
of
meere
blindnesse
and
darkenesse
and
vnbeliefe
.
But
to
returne
,
as
the
seruants
of
God
,
ought
to
carrie
themselues
in
all
high
reuerence
,
in
all
places
,
and
specially
in
his
worship
by
Prayer
,
the
Word
and
Sacraments
;
so
when
we
indeuour
to
doe
thus
,
yet
if
we
deepely
thinke
and
consider
of
our
owne
vilenesse
and
wretchednesse
,
and
of
Gods
greatnesse
and
glorious
maiestie
,
out
of
the
flesh
and
humane
nature
of
Christ
,
and
without
applying
his
sufferings
and
obedience
to
vs
by
faith
,
we
cannot
be
without
danger
and
sense
of
swallowing
vp
,
as
Gedeon
and
other
were
.
And
not
only
so
,
but
we
are
oft
times
ouercome
and
almost
ouerwhelmed
,
when
we
doe
the
best
wee
can
,
and
thinke
of
Christ
as
we
are
able
,
we
are
so
easily
led
and
carried
by
the
spirit
of
bondage
and
feare
.
And
therefore
what
may
we
thinke
of
the
superstition
in
Poperie
,
which
hath
caused
in
the
people
such
carnall
feare
of
God
and
slauish
terrors
and
seruile
worship
;
but
that
it
is
the
bane
and
poison
of
infinite
thousand
people
?
because
it
is
a
doctrine
that
driueth
to
dispaire
,
leading
men
with
horror
of
Gods
wrath
,
but
sheweth
them
no
way
to
escape
it
which
will
stand
them
in
any
stead
,
iustling
aside
vnfained
faith
,
which
onely
knits
vs
to
God
through
Christ
,
and
causes
vs
to
pray
or
draw
neere
to
him
,
without
astonishment
,
yea
with
much
comfort
.
But
to
leaue
them
,
and
to
returne
to
the
people
of
God
,
I
grant
that
this
is
through
want
or
weakenesse
of
faith
,
which
I
said
of
them
:
such
want
and
weakenesse
is
oft
times
in
the
best
of
vs
,
or
at
least
may
be
,
so
that
we
are
not
priuiledged
from
it
.
And
this
argueth
our
great
sinne
and
corruption
,
and
that
our
faith
is
neuer
here
perfect
,
when
it
is
at
the
best
.
The
view
,
sense
&
experience
hereof
,
and
of
feare
and
frighting
,
is
notably
and
clearely
discerned
to
be
in
vs
,
in
thunder
,
lightning
,
or
some
other
apparent
danger
,
when
the
presence
of
Gods
glorious
Maiestie
presseth
vs
more
neerely
.
And
though
now
we
in
this
latter
age
of
the
world
,
are
not
to
looke
for
such
appearances
of
Christ
and
Angels
in
the
shape
of
men
,
but
are
sent
to
Moses
and
the
Prophets
,
and
to
search
the
Luke
16.
29.
Ioh.
5.
39.
Scriptures
to
know
that
,
of
and
concerning
God
,
which
we
haue
need
of
,
yet
in
the
former
and
first
age
both
of
them
were
;
as
in
the
forementioned
examples
of
Abraham
,
Iacob
:
and
Manoah
is
to
be
seene
:
and
in
that
Vision
of
Esay
,
when
he
saw
God
sit
in
a
throne
,
and
with
him
Seraphins
crying
one
Esay
6.
2.
3.
to
another
,
Holy
,
holy
,
holy
,
&c.
The
vse
hereof
is
,
that
we
daily
by
faith
,
with
reuerence
,
approch
to
the
throne
of
grace
for
forgiuenesse
,
and
thereby
take
holy
confidence
to
our selues
to
goe
out
and
in
before
the
Lord
in
all
seruice
,
and
to
view
and
consider
his
workes
of
iudgement
,
without
corrupt
Note
.
and
terrible
feare
,
and
yet
without
vnseemely
lightnesse
and
boldnesse
;
for
this
our
good
God
,
is
a
great
God
and
a
consuming
fire
,
Heb.
12.
And
by
this
Heb.
12.
29.
temperature
,
we
shall
be
kept
from
extreamitie
on
both
sides
.
For
as
this
estate
driueth
away
lightnesse
,
so
we
may
be
assured
,
that
we
bee
in
best
manner
freed
from
the
feare
of
Gods
wrath
iustly
deserued
by
our
sins
,
(
while
we
hold
fast
our
confidence
and
assurance
of
the
pardon
thereof
,
with
the
continual
keeping
them
vnder
,
being
forgiuen
)
wherby
we
shal
be
freed
also
from
superstitious
,
carnal
,
and
superfluous
feare
,
which
,
wheresoeuer
it
is
,
doth
not
a
little
distemper
the
mind
,
and
make
it
vnfit
for
dutie
.
Iohn
14.
1.
Now
further
besides
this
,
seeing
after
Gedeons
doubt
answered
by
the
Doct.
2.
in
Verse
22.
Angell
,
this
new
trouble
arose
immediately
,
that
he
feared
hee
should
haue
died
by
seeing
the
Angell
of
God
;
we
see
how
one
trouble
and
griefe
commeth
in
the
necke
of
another
to
Gods
seruants
;
who
if
they
should
not
haue
deliuerances
accordingly
,
should
faint
and
not
be
able
to
goe
vnder
them
.
Euen
as
we
reade
of
Iob
,
that
one
message
being
ended
of
the
losse
of
cattell
,
Iob
1.
18.
another
commeth
to
him
of
the
throwing
down
of
his
house
by
the
winds
,
and
the
killing
of
his
children
.
And
although
there
be
intermission
from
trouble
,
God
prouiding
for
his
people
,
that
they
may
not
be
discouraged
,
as
if
all
should
come
at
once
,
they
must
needs
be
;
yet
their
frailtie
so
requiring
,
1.
Pet.
1.
6.
Note
.
he
seeth
it
best
that
the
rod
be
held
ouer
them
euery
while
,
and
sometime
make
them
smart
;
and
all
little
inough
,
to
hold
them
within
their
bounds
.
For
we
may
all
,
euen
the
best
,
say
with
the
Prophet
,
before
we
were
afflicted
,
we
Psal.
119.
67.
went
astray
,
but
after
we
kept
thy
word
.
The
vse
hereof
first
is
this
,
that
seeing
we
are
subiect
,
and
lye
open
to
trouble
so
many
waies
,
wee
nestle
not
our selues
here
below
in
any
earthly
delights
,
so
that
we
be
vnwilling
to
heare
of
any
change
,
but
rather
looke
for
it
,
and
be
armed
against
it
;
and
so
the
smart
that
commeth
thereby
,
shall
not
sting
and
astonish
vs
,
as
otherwise
it
will
.
And
secondly
,
seeing
God
seeth
it
meete
in
his
wisdome
to
exercise
vs
with
many
afflictions
,
he
seeing
that
1.
Pet.
1.
6.
we
haue
need
of
them
,
and
all
to
the
end
that
so
he
may
the
better
hold
vs
vnder
;
it
is
most
absurd
,
that
we
should
in
any
sort
seeke
to
fulfill
the
lusts
of
our
hearts
,
whereby
wee
multiply
and
bring
further
trouble
vpon
our
liues
.
The
other
thing
therefore
which
we
may
note
here
by
Gedeon
,
is
this
,
Doct.
3.
how
soone
our
faith
is
ouerwhelmed
by
affliction
.
For
though
the
Angell
prooued
it
to
him
,
to
his
good
contentment
,
that
he
was
the
man
which
should
deliuer
Israel
out
of
the
oppression
of
the
Midianites
;
yet
as
though
no
such
thing
had
been
spoken
to
him
,
nor
beleeued
by
him
,
by
and
by
,
as
soone
as
he
perceiued
that
he
was
an
Angell
with
whom
he
spake
,
he
thinking
before
that
he
was
but
a
man
of
God
,
behold
how
he
is
troubled
afresh
.
Although
these
two
about
which
he
was
troubled
,
were
contraries
;
to
wit
,
the
promise
of
God
in
the
first
;
which
hee
doubted
of
;
and
his
feare
in
this
last
by
seeing
his
Angell
.
In
the
which
to
stay
a
while
,
seeing
it
is
the
point
now
in
hand
;
we
know
he
could
not
deliuer
Israel
,
as
he
was
told
,
and
beleeued
he
should
,
if
he
must
die
before
the
time
came
.
And
yet
not
considering
what
he
said
;
he
affirmed
resolutely
hee
should
die
,
when
yet
Israel
was
not
deliuered
:
euen
so
are
we
much
dazled
and
vnsetled
by
affliction
.
Much
like
to
Martha
,
when
her
brother
Lazarus
was
dead
,
and
Iesus
was
come
thither
,
she
came
mourning
to
him
,
and
said
,
Lord
,
if
thou
hadst
been
Ioh.
11.
22.
here
,
my
brother
had
not
been
dead
:
but
now
I
know
also
,
said
she
,
that
whatsoeuer
thou
askest
of
God
,
he
will
giue
it
thee
.
Wherein
she
testified
,
that
he
could
,
if
it
pleased
him
,
raise
him
vp
againe
.
And
yet
marke
,
when
Iesus
after
that
,
went
to
the
graue
to
raise
him
from
death
,
and
bad
them
take
away
the
stone
,
Martha
stood
by
,
forgetting
what
she
had
said
before
,
and
answered
Iesus
,
as
not
belieuing
that
he
could
be
raised
to
life
,
O
Lord
,
it
is
too
late
,
he
stinketh
alreadie
,
for
he
hath
been
dead
foure
daies
.
And
who
doth
not
find
it
to
be
true
,
which
I
haue
said
,
namely
,
that
faith
which
is
well
grounded
,
and
worketh
now
with
comfort
by
loue
,
shall
easily
be
found
to
languish
and
waxe
faint
through
doubting
and
feare
,
if
affliction
come
in
the
way
to
trie
vs
?
For
why
?
we
are
so
prone
to
vnbeliefe
,
that
if
we
doe
not
at
the
first
triall
,
alwaies
shew
and
bewray
it
,
which
yet
oft
times
we
doe
,
yea
,
before
the
trouble
come
,
when
we
see
but
a
likelihood
of
it
,
we
shall
at
least
doe
it
,
if
we
be
long
held
vnder
the
affliction
,
and
especially
if
it
be
any
great
matter
;
as
some
sore
losse
,
paine
,
or
the
like
.
So
that
it
is
not
without
especiall
cause
,
that
we
are
commanded
by
the
Apostle
,
not
only
to
bee
rooted
,
but
also
to
bee
confirmed
,
and
to
abound
in
faith
with
Col.
2.
7.
thanksgiuing
.
Let
vs
consider
,
to
this
end
,
that
it
is
but
the
fruit
of
our
corruption
,
thus
to
feare
and
doubt
,
when
wee
should
beleeue
,
and
to
reason
against
Gods
promises
,
affirming
that
they
cannot
be
performed
,
when
wee
see
likelihood
of
the
contrary
;
yea
though
we
doe
it
not
with
any
bad
meaning
,
as
neither
Gedeon
did
here
,
yet
it
is
our
great
sinne
to
offer
God
such
dishonour
:
let
vs
striue
rather
to
beate
downe
our
foolish
feares
and
passions
,
seeing
it
is
most
like
,
and
we
are
sure
to
speede
the
worst
thereby
,
and
in
that
we
giue
place
to
our
passions
,
we
shall
do
it
to
our
cost
,
although
we
repent
for
it
.
Our
Sauiour
seeing
Martha
in
that
sudden
feare
and
distrust
,
checkes
her
,
saying
;
Did
I
not
say
vnto
thee
,
if
thou
couldest
belieue
,
thou
shouldest
see
the
glory
of
God
?
As
if
he
should
say
;
Looke
to
my
word
,
looke
not
to
the
vnlikelihood
.
Manoahs
wife
was
stronger
then
Gedeon
or
her
husband
,
in
the
like
case
:
If
God
would
haue
slaine
vs
(
saith
she
)
he
would
not
haue
said
we
should
haue
a
sonne
,
and
so
ought
Gedeon
to
haue
reasoned
:
God
will
not
kill
me
now
,
seeing
I
must
deliuer
Israel
:
for
these
are
contraries
,
and
thus
when
Manoahs
wife
saw
that
one
of
them
must
needs
be
false
,
she
rather
confuteth
her
husband
then
the
message
of
the
Angell
,
and
concludeth
,
doubtlesse
we
shall
liue
,
and
not
die
,
for
the
word
of
God
is
more
worth
the
resting
vpon
,
then
our
owne
conceits
.
And
thus
it
should
bee
with
vs
,
that
Note
.
we
be
not
alwaies
off
and
on
,
now
carried
with
full
saile
of
faith
,
and
by
and
by
cast
downe
,
as
if
we
had
neuer
been
the
men
,
this
ficklenesse
is
vnbeseeming
vs
.
Men
wish
that
it
were
alwaies
alike
with
them
,
and
yet
find
the
contrary
;
because
they
kept
not
their
eie
fixed
vpon
the
promise
,
daily
renewing
their
hold
therein
stedfastly
as
at
any
time
before
they
did
;
considering
,
that
as
the
Sun
is
alway
the
same
,
whither
it
be
ouer
cast
with
cloudes
,
or
shine
forth
clearely
,
so
is
Christ
Iesus
yesterday
,
and
to
day
,
and
the
same
for
euer
,
vnchangeable
in
himselfe
,
if
wee
change
not
our
perswasion
of
him
through
vnbeliefe
.
In
this
verse
it
is
shewed
,
that
while
Gedeon
was
thus
perplexed
with
Vers.
23.
The
sense
.
feare
,
the
Lord
comforted
him
,
that
hee
being
free
from
it
,
might
the
better
goe
about
that
which
was
appointed
him
.
For
we
know
what
a
dangerous
hindrance
to
faith
,
feare
is
.
And
therefore
,
what
hart
could
hee
haue
to
belieue
that
hee
should
worke
such
a
deliuerance
,
who
feared
death
euery
minute
of
an
howre
?
And
the
Angell
put
away
his
feare
,
by
promising
him
good
successe
,
and
quietnesse
of
mind
,
and
that
he
should
not
dye
.
This
is
Doct.
the
great
goodnesse
of
God
,
that
he
will
not
long
leaue
his
faithfull
people
in
pinching
feare
,
and
pensiue
heauines
:
but
in
good
time
deliuereth
them
,
least
they
should
be
too
much
cast
downe
and
discomforted
.
And
so
the
Scriptures
testifie
,
that
God
would
not
haue
people
left
in
troublesome
passions
;
as
feare
or
sorrow
,
which
how
troublesome
they
are
,
our
experience
teacheth
.
Ioshua
was
sore
troubled
,
when
the
people
of
Israel
fell
before
the
Iosh.
7.
7.
10.
men
of
Ay
,
but
God
soone
put
him
out
of
it
.
So
likewise
the
good
women
in
the
Gospell
were
sore
afraid
,
by
reason
of
the
earthquake
,
and
the
appearing
of
the
Angell
,
but
he
bid
them
not
to
be
afraid
,
euen
as
here
he
saith
to
Matth.
28.
5.
Gedeon
,
Peace
be
to
thee
.
Thus
it
were
meet
for
all
poore
troubled
consciences
,
to
mark
diligently
how
comfortably
God
speaketh
to
them
,
as
that
they
should
put
away
their
needlesse
ad
hurtfull
feares
and
griefes
;
for
the
which
cause
the
Lord
willeth
with
a
doubling
his
words
,
Esay
40.
1.
that
his
afflicted
people
should
be
comforted
:
for
thus
he
saith
there
,
as
also
in
many
other
places
;
comfort
ye
,
comfort
ye
my
people
.
As
if
he
should
say
,
comfort
them
Esay
40.
1.
euen
at
the
heart
.
And
this
aduice
had
so
much
the
more
neede
to
bee
receiued
of
them
,
because
when
they
begin
once
to
be
heauy
,
they
forget
that
they
were
euer
comforted
,
and
passe
their
bounds
in
heauinesse
.
But
when
such
distempered
perturbations
arise
in
vs
,
and
disquiet
vs
through
an
euill
conscience
,
and
by
meanes
of
some
offending
God
willingly
or
negligently
,
which
by
care
we
might
haue
auoided
,
(
in
which
case
wee
haue
no
warrant
to
take
comfort
to
our selues
,
neither
doth
God
at
any
time
vse
to
comfort
vs
therein
,
here
the
course
that
is
to
be
taken
,
is
,
that
we
solemnely
prostrate
our selues
before
him
,
accusing
our selues
,
and
bewailing
our
sinne
,
with
broken
hearts
for
mercy
,
as
well
as
looke
for
other
deliuerance
,
and
he
will
returne
to
vs
most
graciously
,
powre
oile
and
wine
into
our
wounds
most
sauourily
,
and
ease
our
griefe
readily
,
and
all
our
feare
shall
be
driuen
away
.
For
if
we
doe
well
,
who
(
as
Saint
Peter
saith
)
shall
feare
vs
?
Ezekiah
1.
Pet.
3.
13.
is
a
notable
example
of
this
,
who
being
in
his
sicknesse
troubled
with
the
feare
of
vntimely
death
,
whereby
he
feared
iustly
that
the
Church
of
God
might
the
sooner
be
infected
with
idolatrie
,
being
not
yet
well
setled
in
the
true
worship
of
God
,
nor
throughly
purged
;
made
an
heauie
complaint
,
as
appeares
Esay
38.
not
for
that
hee
desired
life
simplie
for
it selfe
,
as
for
the
Esay
38.
10.
good
of
the
Church
.
But
going
to
the
Lord
by
prayer
in
this
perplexitie
for
recouery
,
the
Lord
staid
his
mind
,
and
sent
his
Prophet
to
encourage
him
both
by
promise
and
miracle
,
and
beare
him
word
hee
should
recouer
,
and
then
he
goeth
vp
to
the
house
of
the
Lord
,
and
makes
a
solemne
thanksgiuing
for
his
recouery
.
But
seeing
many
,
euen
of
Gods
deare
ones
,
doe
either
not
know
how
to
repaire
to
God
in
this
manner
,
or
if
they
doe
,
yet
they
cannot
humble
their
hearts
,
therefore
they
trouble
themselues
with
suffering
the
sting
of
an
ill
conscience
to
pricke
them
,
which
in
continuance
of
time
is
forgotten
,
and
being
not
kindly
healed
,
they
soone
breake
out
againe
,
and
so
they
make
there
life
vnprofitable
when
it
is
at
the
best
,
and
till
they
cast
vp
that
vnsauorie
gorge
by
some
great
outward
affliction
,
which
searcheth
deepe
,
or
by
some
agonie
of
mind
,
whereby
they
are
brought
by
the
helpe
Note
.
of
some
wise
and
experienced
Minister
to
true
repentance
,
they
come
to
no
better
estate
.
Now
followeth
Gedeons
thanksgiuing
,
which
clearely
prooueth
that
hee
Vers.
24.
The
sense
.
receiued
comfort
,
and
was
well
staied
by
the
Angels
words
vnto
him
.
For
whether
we
take
it
thus
translated
,
as
it
is
by
Tremelius
[
he
builded
an
altar
to
the
Lord
,
when
he
had
pronounced
peace
to
him
]
or
whether
thus
,
as
in
the
Geneua
translation
it
is
read
,
he
builded
an
altar
to
the
Lord
,
and
called
it
Iehouahshalom
,
that
is
,
the
Lord
of
peace
;
I
say
,
in
whether
soeuer
of
these
we
take
it
,
it
is
a
thanks
to
God
,
yea
and
that
in
solemne
manner
:
for
if
he
called
him
the
Lord
of
peace
who
had
giuen
him
double
peace
,
to
wit
,
both
in
freeing
him
from
his
dreadfull
doubt
first
,
and
afterward
also
from
his
feare
.
And
so
Gedeon
leauing
that
remembrance
of
his
thankful
hart
there
vnto
posterity
,
all
may
see
that
it
was
a
solemne
thanking
of
God
.
And
to
the
same
end
that
tendeth
which
is
said
,
that
he
built
the
altar
:
it
was
in
token
of
his
thanks
,
after
God
had
quieted
his
mind
,
both
about
the
deliuerance
of
the
Israelites
from
the
rage
of
the
Midianites
,
and
also
from
his
feare
by
seeing
the
Angell
of
God
.
And
therefore
out
of
this
action
of
Gedeons
,
we
learne
to
take
all
good
occasions
Doct.
of
thanks
to
God
,
not
onely
ordinarily
for
daily
benefits
,
and
priuately
by
our selues
as
well
as
openly
;
but
also
as
God
shall
giue
vs
occasion
by
such
mercies
bestowed
vpon
vs
,
which
are
more
then
ordinarie
,
as
here
he
did
to
Gedeon
,
and
before
this
,
to
Moses
,
Ioshua
,
Debora
,
and
others
,
and
doth
Note
.
oft
times
to
vs
in
the
yeere
,
and
in
the
seuen
yeere
,
by
deliuerances
,
protection
,
and
vnlooked
for
mercies
and
benefits
.
And
further
,
as
hee
here
did
it
in
a
solemne
manner
,
so
ought
we
,
as
much
as
in
vs
lieth
:
for
he
left
testimony
of
his
thanks
,
to
those
who
came
long
after
him
.
But
of
thanksgiuing
I
haue
spoken
before
.
THE
FORTIE
ONE
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
VERS.
25.
And
the
same
night
the
Lord
said
to
him
,
take
thy
fathers
young
bullocke
,
and
an
other
bullocke
seuen
yeeres
old
,
and
destroy
the
altar
of
Baal
that
thy
father
hath
,
and
cut
downe
the
groue
that
is
by
it
.
26.
And
build
an
altar
vnto
the
Lord
thy
God
vpon
the
top
of
this
rocke
,
in
a
plaine
place
,
and
take
the
second
bullock
,
and
offer
a
burnt
offering
with
the
wood
of
the
groue
,
which
thou
shalt
cut
downe
.
27.
Then
Gedeon
tooke
ten
men
of
his
seruants
,
and
did
as
the
Lord
bad
him
:
but
because
he
feared
to
doe
it
by
day
for
his
fathers
houshold
,
and
the
men
of
the
city
,
he
did
it
by
night
.
28.
And
when
the
men
of
the
citie
arose
earely
in
the
morning
,
behold
,
the
altar
of
Baal
was
broken
,
and
the
groue
cut
downe
,
that
was
by
it
,
and
the
second
bullocke
offered
vpon
the
altar
that
was
made
.
29.
Therfore
they
said
one
vnto
another
,
who
hath
done
this
thing
?
and
when
they
inquired
,
and
asked
,
they
said
,
Gedeon
the
sonne
of
Ioash
hath
done
this
thing
.
30.
Then
the
men
of
the
citie
said
to
Ioash
,
bring
out
thy
sonne
that
hee
may
die
,
for
hee
hath
destroyed
the
altar
of
Baal
,
and
hath
also
cut
downe
the
groue
that
was
by
it
.
31.
And
Ioash
said
to
all
that
stood
by
him
,
will
ye
pleade
Baals
cause
?
or
will
yee
saue
him
?
He
that
will
contend
for
him
,
let
him
die
yer
the
morning
:
if
he
be
God
,
let
him
pleade
for
himselfe
against
him
that
with
cast
downe
his
altar
.
32.
And
in
that
day
was
Gedeon
called
Ierubaal
:
that
is
,
let
Baalpleade
for
himselfe
,
because
he
hath
broken
downe
his
altar
.
OF
the
second
branch
of
the
fourth
part
of
the
Chapter
we
haue
heard
;
that
is
,
of
Gedeons
asking
of
a
signe
:
Now
followeth
the
third
,
containing
the
charge
that
God
gaue
him
to
the
33
verse
.
For
after
all
this
that
we
haue
heard
,
before
he
begin
The
generall
summe
of
these
verses
.
the
warre
,
hee
is
commanded
to
destroy
and
cast
downe
idolatrie
,
and
to
set
vp
true
religion
,
and
worship
of
God
.
And
this
is
in
these
words
:
Cast
downe
the
altar
of
Baal
,
and
cut
downe
the
groue
that
is
by
it
and
erect
another
,
and
offer
to
God
thereon
:
which
Gedeon
did
accordingly
:
and
this
to
the
28.
verse
.
And
yet
he
did
this
with
perill
euen
of
his
life
,
as
appeareth
verse
30.
but
God
stirred
vp
Ioash
,
Gedeons
father
,
against
the
men
of
the
citie
,
and
deliuered
him
out
of
their
hands
,
as
we
see
to
the
33.
verse
.
In
this
verse
,
and
in
the
26.
more
particularly
,
the
Lord
for
the
destroying
Verse
25.
26.
The
summe
of
these
two
verses
particular●●
.
of
Idolatrie
,
bids
Gedeon
take
his
fathers
young
bullocke
,
euen
the
second
bullocke
which
was
seuen
yeeres
old
,
which
had
been
kept
to
be
offered
to
Baal
.
In
those
which
were
superstitious
,
that
they
spared
no
cost
for
the
seruing
of
their
lusts
:
but
the
Lord
hindred
,
and
held
that
sacrifice
from
Baal
,
commanding
the
alter
to
be
cast
downe
,
and
also
the
groue
that
was
by
it
,
to
be
cut
downe
;
for
in
such
places
for
the
pleasantnesse
of
them
,
the
people
vsed
,
and
chose
to
worship
,
I
meane
in
such
places
beset
with
woods
and
groaues
:
such
places
vnder
trees
,
and
on
hilles
,
which
they
called
high
places
,
Deut.
12.
2.
3.
&c.
the
fathers
also
delighted
in
to
offer
,
before
the
Lord
forbad
them
,
being
mooued
thereby
to
the
meditation
of
heauenly
things
the
rather
.
And
the
Idolaters
did
the
like
vnto
their
Idols
,
as
these
here
did
in
offering
to
Baal
,
through
a
superstitious
opinion
that
such
places
were
fittest
to
stirre
vp
deuotion
.
And
therefore
God
commanded
them
to
be
cast
and
cut
downe
,
and
their
altars
to
be
destroyed
.
And
this
did
God
command
Gedeon
here
to
doe
,
and
another
to
bee
builded
:
and
that
second
bullocke
that
was
appointed
for
Baal
,
to
bee
offered
as
a
burnt
offering
to
the
Lord
,
with
the
wood
of
the
groue
which
was
cut
downe
.
Here
for
our
instruction
,
out
of
these
two
verses
,
this
is
worthily
to
be
Doct.
vers.
25.
26.
&c.
noted
,
that
when
God
at
that
time
went
about
to
deliuer
Israel
from
the
bondage
of
the
Midianites
,
hee
would
yet
haue
Idolatrie
to
be
first
ouerthrowne
,
lest
they
should
afterward
returne
to
it
againe
.
Teaching
vs
thereby
,
that
nothing
goeth
forward
happily
in
the
Common-wealth
,
except
good
order
be
taken
first
for
the
walfare
of
the
Church
,
namely
,
by
rooting
out
,
and
casting
downe
Idolatry
and
superstitious
worshipping
of
God
,
and
ignorance
;
and
a
planting
and
stablishing
of
the
true
preaching
of
the
Gospell
.
Which
teacheth
both
Magistrates
what
is
first
to
be
done
of
them
to
the
people
committed
to
their
gouernment
,
and
also
priuate
men
;
that
in
vaine
they
shall
looke
(
either
the
one
or
the
other
)
to
prosper
in
their
liues
,
I
meane
,
to
enioy
Gods
blessing
with
cheerefulnes
and
sound
comfort
,
if
God
be
not
with
an
vpright
heart
first
honoured
and
serued
.
But
if
this
be
,
is
it
all
?
No
,
but
euen
then
let
them
looke
to
the
manner
of
their
worshipping
God
also
,
and
namely
in
hearing
,
let
them
take
heed
how
they
heare
,
as
Christ
teacheth
,
and
that
is
,
by
casting
away
all
guile
,
maliciousnes
,
&c.
and
to
receiue
the
word
(
so
as
it
may
be
ingrafted
in
them
)
with
meeknes
and
Luke
8
18.
Iawes
1.
21.
teachablenes
,
as
becommeth
beleeuers
.
But
more
of
that
in
another
place
.
In
the
meane
while
,
as
I
haue
said
of
Idolatrie
,
so
I
say
of
their
sinnes
;
let
vs
further
learne
therefore
,
that
as
they
were
commanded
to
put
away
Idolatrie
,
which
was
their
sinne
,
before
they
could
doe
God
true
seruice
any
other
way
;
so
I
say
,
let
vs
learne
,
that
before
we
offer
to
God
any
acceptable
dutie
,
we
put
away
our
sinne
,
whatsoeuer
it
be
,
that
riseth
vp
in
our
way
,
be
it
neuer
so
liking
and
well
pleasing
to
vs
:
For
it
doth
but
choake
and
smother
the
graces
of
God
in
vs
,
if
there
be
any
,
euen
as
the
briars
and
brambles
doe
the
corne
,
that
it
cannot
spring
vp
and
prosper
.
And
this
rule
is
to
bee
obserued
of
vs
both
of
the
first
time
,
when
God
counteth
vs
faithfull
,
and
1.
Tim.
1.
12.
putteth
vs
in
his
seruice
,
and
of
all
times
following
,
when
wee
haue
stepped
aside
.
Thus
Eliah
before
he
restored
the
sound
worship
of
God
,
destroyeth
1.
King
18.
40.
the
Baalites
:
and
the
same
course
tooke
al
the
good
Kings
which
reformed
the
Church
,
as
Iehoshaphat
,
Hezekiah
,
Iosiah
.
And
〈…〉
charged
the
Israelites
to
destroy
and
roote
out
the
Canaanites
at
their
first
entring
vpon
their
possessions
,
as
wee
haue
heard
in
this
booke
,
and
before
:
foretelling
them
,
that
otherwise
they
would
draw
them
from
his
true
worship
.
Iacob
therefore
before
he
went
vp
to
Bethel
to
worship
God
,
did
by
his
commandement
,
Gen.
35.
1.
cause
all
his
household
and
those
that
were
with
him
,
lately
come
out
of
Padan
Aram
from
Laban
,
to
put
away
their
Idols
,
and
clense
themselues
,
that
so
they
might
worship
the
Lord
in
good
sort
and
manner
.
So
we
must
purge
out
the
old
leauen
,
and
become
a
new
lumpe
,
as
the
Apostle
speaketh
:
1.
Cor.
5.
8.
For
it
fareth
with
vs
herein
,
as
with
the
stomacke
:
which
though
it
receiue
neuer
so
good
meates
,
yet
the
bodie
prospereth
not
by
them
,
if
it
be
A
similitude
.
full
of
corrupt
humours
:
no
more
doe
we
thriue
in
any
good
actions
wee
take
in
hand
,
if
we
goe
about
them
,
being
fraught
and
clogged
with
our
sins
knowne
,
or
such
as
are
suspected
to
be
in
vs
,
till
as
most
filthie
corruption
they
be
purged
out
.
Therefore
also
Saint
Peter
requireth
,
that
men
put
away
all
maliciousnes
and
guile
,
with
such
like
annoiance
first
;
and
then
as
new
borne
1.
Pet.
2.
1.
2.
babes
desire
the
sincere
milke
of
the
word
,
that
they
may
grow
thereby
.
And
as
a
sore
or
wound
in
the
bodie
,
though
neuer
so
good
salues
be
laid
thereto
,
is
not
healed
thereby
,
vnlesse
the
corruption
and
hurtfull
humours
A
similitude
.
be
first
drawne
out
:
so
is
it
with
vs
.
So
that
not
onely
this
is
true
in
the
generall
reformation
of
the
Church
,
but
also
of
each
particuler
member
of
it
,
and
person
.
And
it
is
the
order
which
the
Lord
vseth
in
the
fitting
of
all
his
people
for
his
vse
:
first
he
mortifieth
them
,
then
he
quickens
them
.
Neither
could
our
Lord
Iesus
haue
risen
againe
for
our
iustification
,
if
he
had
not
Rom.
4.
25.
first
died
for
our
sins
and
transgression
.
And
let
him
who
would
haue
sound
comfort
in
his
doing
of
dutie
,
first
learne
this
obedience
,
to
subdue
and
bring
into
subiection
,
his
rebellious
and
euill
heart
and
lusts
,
with
〈…〉
thereof
,
and
then
the
other
shall
proceed
roundly
,
without
impediment
.
For
all
the
good
doctrine
which
God
hath
ordained
to
sweeten
and
〈…〉
the
soule
with
,
and
to
furnish
the
life
,
also
the
helpe
and
benefit
of
praier
and
the
Sacraments
,
they
all
lose
their
for●●
,
and
leaue
no
fruite
in
vs
behinde
them
,
if
wee
be
loden
(
euery
one
)
with
the
foule
and
loathsome
sinnes
,
in
which
hee
hath
liued
,
and
that
they
bee
not
purged
out
by
true
repentance
.
And
this
is
easie
to
be
perceiued
and
seene
,
as
in
persons
,
so
in
euery
place
,
towne
,
Church
and
house
,
where
the
forementioned
meanes
are
vsed
.
And
who
among
vs
that
haue
any
experience
,
but
they
haue
marked
this
in
many
,
and
neede
not
be
ashamed
to
say
it
of
themselues
,
that
whatsoeuer
rules
and
good
instruction
,
for
the
well
guiding
of
our
liues
,
haue
bin
giuen
,
and
learned
of
vs
,
with
the
benefit
of
the
Sabbath
,
with
prayer
,
publike
or
priuate
,
and
such
like
;
they
haue
come
to
a
small
reckoning
,
and
they
doe
vs
little
good
,
if
we
haue
not
let
out
the
venome
of
rancour
,
spite
,
desire
of
reuenge
,
vncleane
lusts
,
worldlinesse
,
and
the
like
,
that
haue
been
seated
and
spread
in
our
hearts
,
and
cast
vp
(
as
filthie
vomit
)
the
noisome
fruite
thereof
,
out
of
our
liues
.
And
it
is
the
cause
at
this
day
of
so
little
profiting
,
and
so
slender
fruites
of
our
preaching
,
as
we
complaine
of
iustly
,
and
inueigh
against
it
bitterly
;
for
that
people
are
at
a
point
,
they
will
doe
as
they
haue
done
,
and
retaine
Note
.
the
sinnes
which
in
times
past
they
haue
walked
and
delighted
in
,
when
yet
we
haue
daily
,
in
the
earnestest
manner
that
wee
could
,
disgraced
,
and
made
them
odious
,
with
the
most
fearful
&
sharp
threats
of
God
adioyned
thereto
.
Yea
and
contrariwise
,
if
any
make
right
and
kinde
vse
of
our
Ministerie
,
who
seeth
not
,
that
they
be
those
that
waxe
ashamed
of
themselues
,
after
they
haue
seene
their
faces
in
the
glasse
of
Gods
law
,
and
with
Ephraim
bemoned
themselues
,
&
bin
confounded
,
because
they
did
beare
the
reproch
Iere.
31.
18.
19.
of
their
youth
;
when
the
old
rootes
haue
thus
bin
decaied
,
then
new
sprigs
of
grace
haue
sprung
out
in
their
roome
,
and
then
they
haue
begun
to
lament
after
God
.
Magistrate
,
Minister
,
Master
of
family
,
and
priuate
persons
,
if
they
be
well
aduised
,
they
speake
thus
,
yea
,
they
all
finde
this
to
be
true
.
And
in
this
25.
verse
,
it
is
further
said
,
as
we
see
,
that
God
appeared
here
Doct.
vers.
25.
to
Gedeon
in
the
night
,
when
it
might
haue
seemed
that
he
had
been
neglected
and
forgotten
,
euen
then
gaue
he
a
weightie
charge
vnto
him
:
whereby
we
are
taught
that
God
watcheth
ouer
his
to
doe
them
good
,
when
they
are
sleepie
,
and
minde
nothing
:
as
we
reade
he
did
to
Samuel
,
Salomon
,
and
1.
Sam.
3.
4.
1.
King
.
3.
5.
Psal.
121.
4.
other
of
his
faithfull
seruants
.
For
he
that
keepeth
Israel
doth
neither
slumber
nor
sleepe
:
meaning
that
he
waketh
and
watcheth
continually
to
keepe
his
from
danger
:
for
the
which
cause
it
is
said
,
by
the
Apostle
Peter
,
that
his
eyes
are
vpon
them
,
as
the
mothers
vpon
the
young
childe
,
standing
by
,
to
see
that
it
take
no
hurt
.
For
,
as
it
is
in
the
Psalme
;
if
the
Lord
keepe
not
the
citie
,
the
watchmen
watch
but
in
vaine
:
but
if
God
take
part
with
his
,
the
strongest
enemie
shall
not
be
able
to
hurt
them
.
It
is
said
of
Peter
,
Act.
12.
6.
that
while
he
slept
betweene
two
souldiers
in
the
night
,
bound
with
two
chaines
,
the
Angell
of
the
Lord
came
vpon
them
,
and
smote
Peter
on
the
side
,
so
that
his
chaines
fell
off
,
and
he
was
deliuered
from
Herod
.
See
also
Psal.
4.
I
will
lay
Act.
12.
6.
〈…〉
owne
and
take
my
rest
,
for
thou
(
O
Lord
)
vpholdest
me
.
But
seeing
Psal.
4.
8.
●e
keepeth
the
bad
also
,
and
there
some
(
perhaps
)
will
say
,
therefore
it
might
●●me
no
great
matter
,
that
he
keepeth
and
watcheth
ouer
the
faithfull
:
but
for
answere
,
I
say
with
the
Apostle
God
is
the
sauiour
of
all
men
,
that
is
,
from
1.
Tim.
4.
10.
outward
troubles
,
but
especially
of
the
beleeuers
;
for
he
preserueth
their
soules
from
euill
,
vnto
saluation
.
As
if
he
said
,
he
keepeth
and
saueth
his
own
with
a
fatherly
care
and
affection
,
but
the
wicked
,
though
he
keepe
them
,
yet
he
doth
so
as
a
Iudge
keepeth
aliue
euill
doers
,
but
vnto
their
destruction
.
But
of
his
people
that
is
verified
which
is
written
by
Salomon
:
He
watcheth
ouer
them
,
when
they
sleepe
,
and
communeth
with
them
when
they
awake
,
Prou.
6.
22.
and
when
they
walke
he
doth
gouerne
and
guide
them
.
And
hereupon
,
in
that
Gods
care
is
thus
ouer
his
,
in
the
night
season
,
as
well
as
in
other
parts
of
their
liues
,
hereupon
I
say
it
is
,
that
as
they
reioyce
in
the
Lord
alwaies
in
all
that
they
set
their
hand
vnto
through
the
day
;
so
they
haue
this
fruite
of
it
in
the
night
also
,
that
they
meditate
and
make
their
songs
of
his
louing
kindnesse
,
as
Dauid
saith
of
himselfe
,
that
he
would
praise
God
in
the
night
Psal.
119.
62.
season
,
when
the
other
haue
their
terrors
,
for
their
bad
doings
,
or
imagine
euill
in
their
beds
to
draw
vpon
them
greater
and
speedier
iudgements
.
Now
further
,
out
of
both
these
verses
together
note
,
that
as
it
was
not
enough
for
Gedeon
to
ouerthrow
the
Altar
of
Baal
,
vnlesse
he
builded
another
Doct.
2.
in
vers.
25.
26.
to
the
Lord
;
nor
to
build
one
to
the
Lord
,
vnlesse
he
cast
downe
the
Idolatrous
Altar
:
Euen
so
,
it
is
not
enough
to
shunne
euill
,
except
we
doe
good
.
And
therefore
it
is
not
sufficient
to
be
no
couetous
person
,
except
a
man
bee
mercifull
:
it
is
not
enough
to
bee
innocent
,
except
a
man
be
also
fruitfull
in
doing
good
;
for
one
God
is
the
commander
of
both
.
It
is
a
true
speech
,
Negatiues
conclude
nothing
:
and
here
it
is
especially
true
.
Therefore
let
all
such
,
as
whose
goodnesse
and
outward
actions
witnesse
not
for
them
,
suspect
that
they
deceiue
themselues
in
the
reforming
of
the
hart
.
For
surely
an
heart
purged
,
will
bee
fruitfull
.
Againe
,
it
is
not
inough
to
forsake
Poperie
,
&c.
vnlesse
the
pure
Gospell
bee
imbraced
.
Let
the
one
abandon
the
other
,
as
Dagon
and
the
Arke
could
not
stand
together
.
They
that
make
an
hotch-potch
of
both
,
are
an
abomination
to
the
Lord
.
And
here
we
may
further
learne
,
that
two
religions
in
a
land
,
though
the
one
tolerated
onelie
,
two
contray
or
diuers
waies
I
meane
,
of
worshipping
God
,
can
no
more
stand
together
then
Christ
and
Belial
.
For
then
the
Lord
would
haue
spared
Gedeon
a
labour
,
and
only
enioyned
him
to
goe
about
the
warre
and
settle
sound
religion
,
letting
idolatrie
alone
.
The
false
religion
is
the
canker
of
Iosh.
7.
24.
the
true
,
and
as
the
execrable
thing
tooke
hold
vpon
the
whole
substance
of
Achan
:
so
doth
this
bring
a
curse
vpon
the
other
.
Now
to
returne
,
whereas
the
Lord
bad
the
bullocke
,
dedicated
to
Baal
,
to
be
offered
as
a
burnt
sacrifice
to
himselfe
:
I
answer
,
he
is
Lord
of
all
,
he
might
turne
it
to
what
vse
he
pleased
.
But
it
followeth
not
,
that
we
,
without
his
commandement
,
may
take
vpon
vs
to
iumble
together
Gods
worship
,
and
superstition
.
For
the
which
cause
,
as
sometime
he
commanded
that
the
gold
and
other
things
vsed
in
idolatrie
,
should
passe
through
the
fire
,
and
so
it
might
be
vsed
,
so
somtime
,
he
commanded
,
that
they
should
vtterly
be
destroyed
.
To
returne
therfore
in
a
word
,
to
the
point
:
As
we
see
what
a
blemish
it
had
been
in
Gedeon
,
if
he
had
done
the
one
part
of
the
charge
,
and
not
another
,
like
Saul
in
the
1.
Sam.
15.
15.
26.
businesse
of
the
Amalakites
;
so
by
the
way
,
it
teacheth
,
that
God
alowes
not
for
seruice
,
duties
done
by
halues
,
but
that
they
should
be
soundly
and
in
one
part
and
point
as
another
indeuored
after
:
neither
doth
hee
allow
vs
to
bee
our
owne
caruers
to
take
what
pleaseth
vs
,
and
turne
the
other
backe
again
,
which
we
may
see
more
clearely
by
the
example
of
one
that
was
guiltie
of
this
fault
.
Of
Iehu
it
is
reported
,
that
when
he
had
slaine
all
the
cursed
posteritie
of
Ahab
,
and
destroyed
the
Priests
of
Baal
(
which
was
the
purging
out
of
false
worship
in
great
part
)
yet
whereas
the
other
part
of
setting
vp
true
worship
should
haue
followed
it
,
the
text
makes
a
stop
,
and
sets
downe
a
manifest
separation
betwixt
them
thus
:
But
from
the
sinnes
of
Ieroboam
the
sonne
2.
King
.
10.
29.
of
Nebat
Iehu
departed
not
;
nay
more
,
nor
from
their
golden
Calues
in
Bethel
and
Dan.
Why
then
did
he
destroy
Baal
?
Surely
he
was
carried
to
it
,
by
a
common
gift
of
the
holy
Ghost
,
euen
feruency
in
that
worke
:
which
made
him
an
instrument
for
that
purpose
;
but
that
he
did
it
not
with
a
true
detestation
of
the
sinne
,
it
is
manifest
,
for
then
hee
would
haue
abandoned
the
other
also
,
and
haue
restored
pure
worship
in
stead
of
it
.
This
should
teach
vs
,
that
holy
instruction
,
which
is
so
oft
in
general
commended
to
vs
,
when
we
haue
hated
to
the
pit
of
hell
(
for
so
the
word
signifieth
in
that
place
)
that
which
is
euill
,
then
neglect
not
to
doe
that
which
is
good
.
Rom.
13.
nay
to
cleaue
to
Rom.
13.
9.
it
as
a
thing
which
is
cemented
as
glasse
windowes
are
,
the
words
are
pithy
.
So
saith
the
Apostle
,
Let
him
that
stole
steale
no
more
:
yet
it
is
not
sufficient
;
Ephes.
4.
28.
that
a
man
be
not
a
thiefe
;
therefore
he
addeth
,
But
worke
with
his
hands
,
and
doe
the
thing
that
is
good
,
for
that
is
a
good
token
he
is
reformed
.
And
commonly
in
Scripture
we
shall
see
this
order
obserued
:
that
vnto
prohibitions
first
set
downe
,
there
are
added
commandements
of
dutie
:
for
though
of
the
two
it
is
the
first
and
hardest
,
to
purge
out
a
corrupt
habite
and
a
leaud
qualitie
:
yet
it
is
not
all
,
God
will
haue
it
appeare
to
be
so
by
a
new
and
contrary
practise
to
the
former
,
that
the
worke
may
be
sound
and
perfect
.
Neither
doth
he
command
men
to
clense
out
their
euil
,
and
so
keep
themselues
void
,
empty
and
barren
of
grace
:
(
which
were
to
set
vp
a
neutralitie
rather
then
Christianity
)
but
he
wil
haue
men
seasoned
with
grace
,
and
stablished
Heb.
13.
9.
with
it
,
as
it
is
to
the
Hebrewes
.
And
he
who
commandeth
vs
not
to
sow
among
thornes
nor
weedes
,
giues
vs
no
libertie
to
neglect
planting
,
when
we
haue
rooted
vp
the
other
.
For
cutting
downe
the
groues
,
it
was
before
this
time
(
that
Gedeon
was
Doct.
2.
vers.
25.
Deut.
12.
3.
charged
to
do
it
)
commanded
so
by
God
in
Deuteronomy
;
which
argueth
,
that
they
were
greatly
abused
,
as
other
waies
,
so
in
worshipping
strange
Gods
there
.
True
it
is
,
that
the
old
fathers
did
before
the
forbidding
thereof
,
worship
God
vpon
high
hils
,
from
whence
,
they
seeing
farre
off
,
the
varietie
of
Gods
creatures
,
it
was
a
meanes
of
good
meditations
to
them
,
and
of
more
sequestring
of
their
minds
from
earthlinesse
.
And
we
our selues
being
on
high
places
,
and
beholding
the
trees
,
and
other
creatures
of
God
a
farre
off
,
with
the
situation
of
the
countries
on
hilles
and
vallies
,
what
an
admiration
at
the
infinite
workes
of
God
commeth
into
our
minds
,
thereby
?
we
are
brought
to
heauenly
meditations
,
and
to
ponder
Gods
power
,
wisdome
and
loue
to
vs
.
The
Idolaters
(
no
doubt
)
chose
those
places
for
the
pleasantnesse
of
them
,
that
thereby
,
and
with
the
delight
they
had
in
the
worshipping
of
their
idols
,
they
might
be
rauished
in
their
superstitious
maner
,
as
the
Papists
in
their
false
and
will
worship
,
when
they
be
at
their
fond
deuotion
,
in
the
places
beset
with
Crucifixes
and
other
Images
,
sounds
and
sonne●s
,
doe
imagine
and
dreame
that
they
bee
in
a
corner
not
of
paradise
,
but
of
heauen
itselfe
.
Thus
can
the
diuell
transforme
himselfe
into
an
Angell
of
2.
Cor.
11.
14.
light
.
And
here
we
may
see
,
that
howsoeuer
Gedeon
was
accounted
of
God
for
Doct.
3.
in
verse
25.
his
faithfulnesse
;
yet
his
father
maintained
idolatrie
;
for
his
were
the
wood
or
groue
,
the
altar
and
the
bullock
,
being
implements
of
their
idolatrie
.
And
these
the
Lord
commanded
Gedeon
to
remooue
and
take
away
,
to
the
end
wee
may
learne
,
that
in
purging
religion
,
or
in
the
amending
of
faults
,
wee
must
alwaies
begin
with
our
owne
families
,
and
nearest
kindred
;
lest
otherwise
we
should
shew
our selues
ridiculous
,
in
seeming
to
be
very
forward
in
reproouing
and
correcting
other
,
while
our
owne
bee
neglected
and
passed
1.
Pet.
4.
17.
by
.
Thus
God
beginneth
iudgement
at
his
owne
house
.
Thus
did
Ioshua
Iosh.
24.
15.
in
his
reforming
the
whole
Congregation
,
professe
most
worthily
,
I
and
my
house
will
serue
the
Lord
.
And
Ely
,
a
Iudge
also
,
for
not
gouerning
his
house
,
and
staying
the
outrage
of
his
sonnes
,
is
seuerely
threatned
.
And
good
reason
:
for
sithence
next
to
our selues
(
who
must
first
of
all
be
reformed
,
or
els
our
zeale
ill
becommeth
vs
,
and
argueth
hypocrisie
)
the
next
,
I
say
,
are
our
kindred
and
families
.
Therefore
wee
must
without
partialitie
first
set
vpon
them
,
that
so
it
may
appeare
that
we
detest
sinne
heartily
,
in
that
we
cannot
endure
it
in
those
whom
we
loue
best
:
and
others
may
be
ashamed
to
stand
out
in
their
owne
defence
,
and
feare
to
offend
.
For
if
the
father
first
begin
with
his
children
,
how
shall
his
seruants
looke
to
escape
?
Now
it
followeth
how
Gedeon
did
that
which
God
commanded
him
,
Vers.
27.
The
sense
.
but
seeing
he
appointed
him
no
time
when
hee
should
doe
it
,
he
therefore
dispatched
it
in
the
night
,
for
feare
,
lest
if
he
had
done
it
in
the
day
,
he
might
haue
been
withstood
by
his
fathers
seruants
,
and
the
men
of
the
citie
;
yea
,
and
himselfe
haue
been
slaine
.
In
that
he
obeyed
the
Lord
,
he
testified
his
faith
:
in
that
hee
did
it
at
the
best
aduantage
,
in
the
night
,
hee
shewed
his
wisedome
.
And
though
he
feared
,
yet
his
feare
was
not
such
,
as
it
hindred
his
faith
.
In
both
these
,
Gedeons
example
is
our
instruction
:
his
faith
first
is
to
bee
Doct.
vers.
27.
Gal.
1.
16.
followed
of
vs
,
that
by
meanes
of
it
,
wee
should
not
commune
with
flesh
and
blood
,
when
God
commandeth
ought
vnto
vs
,
but
beare
downe
all
lets
that
stand
vp
in
the
way
to
hinder
vs
from
obeying
:
as
friends
,
and
counsell
giuers
against
it
,
and
count
them
,
as
Christ
did
Peter
,
when
hee
diswaded
him
Matth.
16
23.
from
going
to
Ierusalem
to
suffer
death
for
his
people
,
hee
called
him
an
aduersarie
to
him
,
euen
Satan
.
So
must
all
strong
rebellion
be
beaten
downe
,
(
that
standeth
vp
in
our
way
)
by
this
weapon
of
our
warfare
,
which
2.
Cor.
1●
.
4.
is
not
carnall
but
spirituall
,
and
mightie
through
God
,
to
cast
downe
strong
holds
;
it
must
,
I
say
,
by
this
armour
of
our
faith
,
bee
brought
into
subiection
.
And
for
example
:
if
feare
stand
vp
in
the
way
particularly
,
to
hinder
vs
,
let
faith
striue
with
it
to
cast
it
out
,
which
is
best
able
of
any
grace
that
is
in
vs
,
to
ouercome
and
put
it
by
.
And
thus
did
Ester
,
who
had
no
stronger
weapon
then
her
faith
,
in
as
great
perill
of
her
owne
,
and
her
peoples
life
,
both
which
with
Gedeon
are
set
forth
for
the
example
of
al
that
shall
come
after
,
to
follow
them
in
belieuing
.
But
oh
,
where
are
such
to
be
found
,
who
shall
be
readie
,
(
no
,
though
it
be
in
the
hazard
of
the
Church
)
to
doe
that
which
these
did
,
I
meane
,
to
fixe
their
faith
on
God
;
or
if
any
be
so
minded
,
yet
how
weaklie
and
faintly
shall
it
be
done
,
and
how
long
shall
it
be
in
performing
?
But
this
hath
often
been
spoken
of
.
And
this
be
said
of
Gedeons
faith
:
now
somewhat
be
said
likewise
of
his
Doct.
2.
wisedome
.
His
wisedome
is
highly
commended
in
his
casting
downe
their
idolatrie
;
that
seeing
God
set
not
,
neither
appointed
the
time
when
hee
should
doe
it
,
therefore
hee
did
it
in
the
night
,
wherein
hee
might
bee
freest
from
resistance
and
danger
.
Doue-like
innocency
and
obedience
to
God
,
Matth.
10.
16.
must
be
ioyned
with
the
wisdome
of
Serpents
.
In
many
duties
doing
wee
must
watch
the
best
opportunitie
,
time
and
place
,
vnlesse
the
Lord
prescribe
them
to
vs
.
So
did
Sampson
in
the
great
destruction
of
the
Philistims
,
watch
Iudg.
16.
30.
time
and
place
,
and
tooke
opportunitie
,
when
thousands
of
them
were
assembled
to
make
themselues
passe-time
by
mocking
and
laughing
at
him
;
then
he
set
his
shoulders
to
the
maine
postes
whereon
the
house
stood
,
and
cast
it
downe
vpon
the
Princes
and
the
rest
,
and
slew
thousands
of
them
.
So
it
was
said
of
Dauid
,
hee
did
wisely
,
whither
soeuer
hee
went
out
,
and
1
Sam.
18.
5.
God
was
with
him
accordingly
.
And
it
is
a
singular
gift
of
God
in
his
children
to
be
wise
in
the
things
they
take
in
hand
,
that
they
giue
no
aduantage
to
the
wicked
,
nor
the
diuell
;
but
take
the
best
and
fittest
occasions
to
bee
well
occupied
,
as
time
and
place
giue
leaue
,
both
in
holding
their
profession
generally
,
and
also
in
the
doing
of
other
particular
duties
:
that
where
they
see
inconuenience
like
to
come
,
they
may
by
wise
forecasting
,
preuent
the
same
,
and
lay
their
most
care
where
greatest
danger
is
to
bee
seene
and
feared
.
Note
.
Wherein
though
all
attaine
not
the
same
and
like
measure
,
yet
it
is
well
when
al
labour
as
they
are
able
,
to
attaine
it
.
But
some
marre
their
good
actions
with
the
ill
and
vnwise
manner
in
which
they
doe
them
.
As
Iobs
friends
did
,
in
seeking
to
comfort
him
.
The
particular
instances
are
infinite
.
But
thinke
we
of
them
by
this
example
.
For
if
Gedeon
had
gone
about
the
work
inioyned
him
,
rashly
or
vndiscreetly
,
in
the
day
time
,
who
seeth
not
that
euen
his
obeying
of
God
in
such
a
mnner
had
marred
all
?
But
Iael
was
blessed
Iud.
5.
24.
for
her
wisdome
she
shewed
to
pull
downe
Sisera
.
And
thus
Abigail
by
her
1.
Sam.
25.
34.
Prou.
14.
1.
wisdome
deliuered
her
house
,
as
Salomon
saith
;
and
the
wise
woman
mentioned
in
2.
Sam.
who
saued
a
whole
citie
.
The
children
of
this
generation
2.
Sam
20.
16.
teach
vs
herein
.
And
therefore
pray
we
all
for
the
spirit
of
wisedome
,
that
we
not
only
doe
that
which
we
are
commanded
,
but
that
we
studie
to
do
it
in
the
best
sort
we
can
:
and
yet
alwaies
shunning
as
a
rock
,
carnall
shifts
and
policies
.
But
of
this
the
lesse
shall
serue
,
being
also
often
enlarged
.
THE
FORTIE
TWO
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
WE
haue
heard
of
Gedeons
faith
and
wisedome
about
the
Vers.
28.
29.
30.
The
sense
.
casting
downe
of
the
altar
of
Baal
:
and
wee
may
see
a
good
reason
why
he
was
faine
to
vse
the
best
and
surest
meanes
for
the
effecting
of
it
,
and
for
the
ouerthrow
of
their
idolatrie
.
First
,
seeing
it
was
stablished
among
them
,
and
had
taken
roote
:
therefore
all
that
he
could
do
was
little
enough
to
throw
it
downe
.
And
also
for
that
the
people
were
so
superstitiously
addicted
thereto
,
and
so
delighted
in
it
.
But
let
vs
now
see
in
what
outragious
manner
the
people
inquire
after
the
man
that
had
done
it
:
and
when
they
with
consent
agreed
,
that
it
was
Gedeon
,
how
furiously
they
sought
to
haue
him
put
to
death
.
Here
many
good
points
may
be
noted
about
idolaters
,
which
I
will
brieflie
Doct.
1.
set
downe
.
First
this
,
how
deepely
idolatrie
,
superstition
,
and
false
worship
is
rooted
in
peoples
hearts
,
and
ground
fast
;
as
is
to
bee
seene
in
these
,
and
through
these
stories
,
and
those
in
the
booke
of
the
Kings
;
as
the
Philistims
blind
deuotion
to
their
Dagon
,
and
the
peoples
fond
and
mad
zeale
in
maintaining
the
false
worship
of
Baal
in
Ahabs
time
,
their
offerings
to
them
,
their
bowing
downe
,
and
praying
to
them
.
So
that
a
man
might
haue
as
easily
plucked
their
hearts
out
of
their
bellies
,
as
to
haue
disswaded
and
alienated
their
loue
from
them
.
The
reasons
are
,
first
,
because
as
sinne
,
so
error
is
strong
,
plausible
and
deceitfull
.
Secondly
,
God
accurseth
all
that
will
not
hearken
to
the
truth
,
so
that
they
shall
belieue
lies
,
and
be
bewitched
2.
Thes.
2.
10.
therewith
.
See
and
consider
to
this
end
,
Esay
44.
19.
Thirdly
,
the
worst
Esay
44.
19.
weeds
haue
deepest
roots
,
and
corrupt
customes
or
opinions
,
because
they
agree
with
mans
bad
nature
,
are
not
easily
rooted
out
;
whereas
those
which
are
good
and
commendable
,
are
like
precious
plants
or
flowers
,
which
hardly
take
any
roote
at
all
,
and
may
be
pluckt
vp
with
two
fingers
.
As
at
this
day
the
cursed
reliques
of
heathenish
and
popish
fashions
,
how
hardly
are
they
laid
downe
,
looke
but
to
some
vaine
and
foolish
customes
,
and
the
●ond
deuotion
of
the
superstitions
all
the
yeere
long
,
in
kneeling
before
stockes
and
stones
,
and
ye
may
easily
guesse
how
hard
a
thing
it
is
to
remooue
and
expel
them
&
the
like
.
Gamaliel
said
of
the
doctrine
of
the
Apostles
;
If
it
be
not
of
Actes
5.
34.
God
,
ye
shal
not
need
to
oppose
it
,
it
wil
fal
of
it self
.
But
we
must
know
that
God
not
working
by
miracle
,
as
he
did
then
,
Satan
and
his
complices
will
in
these
daies
trie
the
vttermost
,
and
vse
all
meanes
ere
that
come
to
passe
:
yea
as
we
may
see
,
they
grow
in
experience
and
pollicie
,
strength
and
resolution
also
,
to
vphold
their
rotten
building
,
vntill
(
as
at
death
(
to
be
sure
)
it
shall
)
it
fall
vpon
their
shoulders
.
Whereas
the
true
and
pure
worship
of
God
,
what
authoritie
,
credit
,
or
heartie
loue
doth
it
find
or
obtaine
at
the
hands
of
the
most
of
them
who
professe
it
?
Nay
,
they
haue
soone
inough
of
it
,
many
reuolt
and
fall
from
it
,
and
they
that
retaine
it
,
doe
it
(
for
the
most
part
)
in
a
most
dead
and
cold
manner
.
Insomuch
,
as
the
diligentest
preaching
,
and
earnestest
perswasions
,
doe
scarcely
preuaile
so
farre
with
men
as
that
they
get
so
much
as
a
name
of
a
good
religion
in
the
places
where
they
dwell
:
when
yet
(
if
it
were
so
)
their
zeale
is
neither
grounded
vpon
knowledge
,
and
if
it
be
in
some
,
yet
are
they
not
stablished
and
setled
therein
;
and
yet
Note
.
further
,
euen
of
them
there
are
very
few
that
hold
constantly
in
a
good
conscience
,
the
profession
of
their
hope
with
ioy
vnto
their
end
.
And
although
this
good
conscience
bee
farre
from
the
idolaters
of
our
time
,
for
it
can
onely
come
from
saith
in
Christ
,
and
assurance
of
his
fauour
,
(
whatsoeuer
blind
zeale
and
deuotion
be
in
them
)
yet
therein
they
doe
,
as
I
said
before
,
giue
and
ascribe
much
to
their
corrupt
religion
,
and
false
worship
,
in
cost
,
in
time
spending
about
the
same
,
and
feruencie
therein
,
aboue
a
number
of
vs
to
ours
.
So
that
if
they
went
vpon
good
grounds
,
and
had
any
promise
from
God
for
their
so
doing
,
they
might
haue
to
reioyce
aboue
many
of
vs
.
But
they
and
such
of
our selues
,
as
I
compare
with
them
,
in
comming
short
of
their
zeale
,
shal
speed
both
alike
,
while
they
(
I
meane
the
Papists
)
haue
this
cast
in
their
teeth
,
Who
required
this
at
your
hands
?
And
againe
,
let
him
that
set
you
on
worke
,
pay
you
your
wages
.
And
to
them
of
our
profession
,
this
shall
be
said
;
This
people
draweth
neere
to
mee
with
their
bodies
,
but
Matth.
15.
8.
their
hearts
are
farre
from
me
,
and
therefore
in
vaine
doe
such
worship
me
.
And
yet
this
I
will
adde
,
seeing
I
haue
ioyned
these
popish
worshippers
with
the
idolaters
of
ancient
time
,
affirming
them
to
be
like
to
them
in
zeale
,
this
I
say
,
I
will
adde
concerning
them
,
that
this
deuotion
is
but
in
few
of
them
in
these
our
daies
,
like
to
that
which
was
in
them
of
former
ages
,
though
(
as
they
blindfold
mens
eies
)
it
goe
for
currant
,
that
they
bee
all
zealous
that
are
of
that
profession
,
when
yet
it
is
manifest
that
numbers
of
them
are
most
subtill
and
hollow
hearted
dissemblers
and
deceiuers
.
For
to
grant
that
some
of
the
ignoranter
sort
are
feruent
in
their
false
religion
and
blind
deuotion
,
yet
the
most
of
the
rest
deceiue
the
world
,
and
are
not
so
zealous
as
they
are
wilfull
,
spitefull
,
and
malicious
,
who
doe
that
which
they
doe
,
partly
for
their
belly
,
and
partly
(
though
against
their
conscience
)
to
vphold
their
religion
by
tradition
,
when
they
cannot
by
Scripture
:
and
all
to
this
end
,
that
it
may
,
(
as
much
as
in
them
lieth
)
be
receiued
for
the
truth
,
rather
then
that
of
the
Protestants
,
whom
they
deadly
hate
and
abhorre
.
As
for
that
they
hope
to
merit
by
their
zeale
,
which
doth
the
more
set
them
forward
,
it
is
to
bee
granted
,
that
they
are
much
whetted
on
thereby
,
though
they
be
deceiued
:
but
should
not
the
promises
of
God
freely
made
to
vs
of
all
good
things
,
much
more
animate
and
harten
on
vs
?
Another
thing
note
we
here
,
how
soone
and
earnestly
they
inquired
who
2
should
deface
their
Baal
,
and
strippe
him
of
his
ornaments
?
whereas
Gods
word
may
lie
vnpreached
by
many
occasions
,
long
inough
,
before
it
be
asked
where
the
fault
lieth
,
and
complained
of
,
and
bewailed
;
or
before
the
neglect
thereof
be
sought
to
be
remedied
.
In
Poperie
,
if
a
man
shall
speake
against
the
masse
,
or
their
breaden
God
,
or
dispraise
any
,
yea
the
least
part
of
their
trash
and
trumperie
,
he
shall
be
more
cruelly
handled
then
for
blaspheming
in
the
highest
degree
.
Which
appeares
by
such
as
in
the
time
of
persecution
in
our
owne
land
,
attempted
zealously
to
deface
that
idoll
,
who
of
all
other
were
put
to
most
exquisite
torments
.
Euen
as
Gedeon
here
was
pursued
,
and
as
a
most
hereticall
and
seditious
disturbur
,
was
called
for
to
be
put
to
death
,
for
offering
that
reproch
vnto
that
base
idoll
Baal
.
Oh
,
it
were
an
happie
time
,
if
men
were
as
zealously
bent
against
atheisme
,
superstition
,
idolatrie
,
adulterie
,
and
such
like
,
as
many
are
zealous
for
them
:
and
that
holy
and
heauenly
things
were
in
that
account
and
request
with
many
,
that
open
and
apparent
sinnes
are
with
them
.
And
thus
at
this
day
doe
the
most
men
storme
and
rage
at
the
Minister
of
God
(
who
is
Gods
ordinarie
instrument
,
as
Gedeon
was
the
extraordinary
)
when
they
see
that
he
is
not
content
to
dally
with
them
,
but
in
good
earnest
striueth
to
pull
them
from
their
ignorance
,
formall
,
and
could
worship
of
God
,
vncleanenesse
,
or
whatsoeuer
other
sinne
they
cleaue
vnto
;
(
as
these
did
to
their
idoll
Baal
)
and
serue
.
The
poore
man
Gedeon
here
had
not
more
adoe
to
saue
himselfe
from
this
furious
and
eager
multitude
,
then
the
Minister
hath
(
in
many
places
where
the
Gospell
hath
not
preuailed
)
to
defend
himselfe
from
a
swarme
of
hornets
,
which
flie
about
his
eares
,
ready
to
sting
him
(
I
might
rather
haue
said
wild
beasts
to
deuoure
him
)
by
their
cursed
reprochfull
slanders
and
virulent
tongues
for
his
casting
their
Baal
to
the
ground
.
Also
it
appeareth
,
that
there
were
not
many
there
that
were
as
Gedeon
,
vpright
hearted
men
,
and
such
as
did
openly
shew
their
dislike
of
idolatrie
,
because
they
could
so
easily
find
him
out
,
and
light
vpon
him
,
as
the
guiltie
partie
,
as
they
counted
him
,
with
so
slight
inquiry
.
So
that
he
was
as
eminent
for
his
pietie
,
as
Saul
for
his
stature
,
who
was
taler
then
all
the
people
,
and
could
not
lie
hidden
.
And
the
odious
man
of
many
hee
was
with
them
,
to
whom
yet
if
they
could
haue
seene
,
they
were
all
beholding
,
and
but
for
whom
also
they
had
all
grone
to
wracke
and
had
perished
.
And
wee
see
,
what
eie-sores
,
and
how
odious
some
one
or
few
good
professors
of
the
Gospell
are
to
a
companie
of
prophane
hickescorners
,
and
what
a
troublesome
life
they
leade
amongst
them
:
being
baited
and
vexed
by
them
at
their
pleasure
,
and
made
their
laughing
stocke
,
as
Sampson
to
the
Philistims
:
for
whose
sake
(
yet
)
they
are
suffered
by
the
Lord
to
liue
,
that
they
may
come
to
repentance
,
being
neere
inough
(
by
all
likelihood
)
to
be
vtterly
destroyed
and
to
be
brought
to
naught
,
but
for
them
;
as
we
may
reade
in
the
story
Genes.
18.
32.
of
Genesis
,
if
there
had
been
but
ten
righteous
men
in
Sodome
,
the
city
had
not
been
consumed
.
Yet
,
and
though
they
haue
such
benefit
by
them
,
they
sticke
not
to
sweare
,
that
but
for
them
they
might
liue
merrily
,
and
without
disturbance
.
Therefore
where
God
hath
prouided
better
for
a
people
,
and
muzled
the
mouthes
of
such
tigers
and
beares
as
these
,
so
that
they
may
professe
the
Gospell
without
danger
,
or
feare
,
pursuit
,
and
scorne
of
their
betters
)
who
commonly
are
the
wings
to
protect
the
inferiour
sort
of
base
and
spitefull
persons
)
let
such
see
and
acknowledge
a
great
libertie
and
release
,
and
vse
it
wisely
while
they
inioy
it
,
as
the
Churches
of
Samaria
and
Iudea
,
Actes
9.
31.
and
Galilee
did
in
the
booke
of
the
Acts.
lest
God
take
from
them
their
props
,
ornaments
and
protectors
of
them
,
and
make
them
to
say
(
as
many
doe
full
heauily
)
we
would
gladly
be
zealous
and
fruitfull
in
our
profession
,
(
but
(
alas
)
we
cannot
so
soone
peepe
out
of
the
doores
,
but
we
are
pelted
in
againe
,
and
beaten
back
with
the
frownings
,
disgraces
,
and
opppositions
of
such
as
are
mightier
then
our selues
.
But
of
this
point
more
anon
.
Thus
farre
of
the
outrage
of
the
people
:
now
of
the
answere
of
Ioah
to
Verse
31.
32.
The
sense
.
them
,
in
the
next
two
verses
.
For
he
,
as
a
wise
Magistrate
,
did
at
the
first
suppresse
and
bridle
the
rage
of
the
people
.
Now
because
it
was
said
before
,
that
the
ground
with
the
groue
,
altar
and
bullock
did
pertaine
to
Ioash
,
and
were
his
:
it
is
cleare
,
that
he
had
also
vpheld
the
idolatrie
:
how
was
it
then
,
that
he
should
thus
lightly
suffer
the
act
of
his
sonne
Gedeon
to
passe
vnpunished
,
(
some
man
perhaps
will
aske
,
)
and
that
he
should
find
fault
with
the
people
,
for
seeking
to
punish
the
trespasser
against
Baal
?
I
answere
,
that
Ioash
was
certified
of
the
will
of
God
,
very
likely
by
Gedeon
his
sonne
,
as
Sampsons
father
was
by
him
,
that
marriage
he
sought
with
the
Philistion
woman
was
of
the
Lord
.
But
howsoeuer
it
was
,
hee
doth
shew
that
God
stirred
him
vp
to
be
a
fauourer
of
his
sonnes
doing
,
for
hee
doth
with
three
reasons
driue
the
people
from
their
hold
,
and
beates
them
backe
from
their
purpose
and
attempt
.
First
,
he
reprooues
them
for
their
boldnesse
,
for
that
they
being
priuate
men
,
did
without
any
calling
take
vpon
them
to
bee
reuengers
of
Baals
quarrell
,
and
that
contrary
to
the
will
of
God
.
And
secondly
,
he
threatens
them
with
the
feare
of
Gods
iudgement
,
and
that
presently
.
And
thirdly
,
by
an
Ironicall
speech
against
Baal
(
saying
,
if
he
be
a
God
,
let
him
pleade
for
himselfe
)
he
shameth
them
,
and
driues
them
from
their
enterprize
.
And
this
be
said
for
the
layingout
of
the
31.
verse
.
In
the
32.
he
giues
his
some
a
name
according
to
the
answere
hee
had
made
to
the
people
,
and
that
name
was
Ierrubbaal
.
And
here
in
generall
occasion
is
offered
to
consider
,
how
strangely
God
Doct.
in
verse
.
22.
wrought
for
Gedeon
,
and
against
his
enemies
,
beyond
al
expectation
stirring
vp
Ioash
to
assist
and
oppose
the
other
.
Who
would
not
haue
said
,
that
the
people
would
haue
borne
downe
Gedeon
,
they
being
backed
so
strongly
,
and
hauing
an
idolatrous
Magistrate
on
their
side
?
But
behold
,
the
Lord
turnes
his
heart
as
he
pleaseth
,
and
makes
him
stand
out
in
the
defense
of
his
sonnes
act
,
whose
cruell
Iudge
he
had
been
more
like
to
bee
,
to
condemne
him
to
death
,
as
these
mad
people
required
,
and
looked
for
.
And
wee
must
thinke
that
it
was
no
small
courage
to
him
,
to
doe
thus
,
though
a
Magistrate
.
For
this
concourse
of
the
people
was
not
ordinary
,
in
a
iudiciall
manner
but
mutinous
,
and
not
vnlike
to
that
of
Demetrius
in
the
case
of
Dianaes
worship
.
But
the
same
God
,
who
(
when
hee
saw
it
meet
)
caused
Lysias
,
an
Heathen
Captaine
,
to
become
a
Protector
of
Paul
against
the
Iewes
:
and
Paul
himselfe
to
be
a
Preacher
of
the
Gospel
which
he
had
before
persecuted
,
did
this
also
,
and
his
hand
is
not
yet
shortned
from
doing
the
like
for
the
good
of
his
Church
,
and
incouragement
of
his
people
,
according
to
that
saying
of
the
Wise
man
:
When
a
mans
waies
please
the
Lord
,
he
will
make
his
very
enemies
Prou.
●6
.
7.
his
friends
:
and
by
consequent
,
those
things
which
were
most
feared
,
as
being
like
to
worke
most
against
them
,
he
will
make
them
to
worke
contrarily
,
euen
to
their
most
good
and
furtherance
:
and
besides
,
God
turnes
the
hearts
of
men
,
as
riuers
of
water
.
Examples
we
haue
in
Cyrus
the
restorer
of
the
Iewes
,
and
the
worship
of
God
.
Pilates
wife
,
Achisth
to
Dauid
,
&c.
But
this
by
the
way
onely
.
More
particularly
,
we
may
see
in
Ioash
,
who
was
before
an
Idolater
,
but
being
instructed
about
the
will
of
God
against
that
wickednesse
,
how
soone
hee
was
able
to
resist
and
stand
against
it
.
This
teacheth
that
it
is
but
ignorance
and
vnbeliefe
,
that
causeth
many
to
practise
and
maintaine
,
either
a
false
worshipping
of
God
,
or
any
like
wickednesse
:
though
I
denie
not
,
but
some
doe
worse
,
who
though
they
know
it
to
be
euill
,
yet
will
doe
so
wilfullie
.
The
other
are
to
be
better
hoped
of
;
who
if
the
Lord
vouchsafe
them
the
mercie
that
he
did
Ioash
,
shall
soone
bee
changed
from
their
former
ill
course
,
and
abhorre
and
stand
against
that
most
deadly
,
which
before
they
maintained
and
practised
.
And
therefore
a
detestable
state
to
liue
in
,
is
Popery
,
out
of
the
which
they
will
not
so
much
as
seeke
to
be
brought
,
by
hearing
the
Gospell
preached
,
and
therefore
they
lie
still
therein
to
their
confusion
,
with
all
such
as
doe
like
vnto
them
.
Whereas
many
in
other
kinds
of
sinne
,
are
brought
out
of
it
by
preaching
,
and
are
turned
to
God
by
true
repentance
.
Agreeable
whereunto
is
that
of
Paul
,
I
was
a
persecutor
,
blasphemer
,
1.
Tim.
1.
15.
&c.
but
the
Lord
had
mercie
vpon
me
,
because
I
did
it
ignorantly
.
Noting
that
one
cause
why
few
of
his
sect
were
conuerted
,
because
,
as
our
Sauiour
saith
,
They
Ioh.
9.
41.
knew
they
did
euill
,
therefore
their
sinne
remained
.
This
is
not
to
incourage
any
to
liue
in
ignorance
;
for
the
least
punishment
is
condemnation
,
if
men
preferre
Ioh.
3.
19.
darknesse
to
light
,
whatsoeuer
the
cause
be
.
But
as
Christ
saith
,
in
Matthew
2.
The
iudgement
of
Tyrus
and
Zidon
shall
bee
easier
then
of
Corazin
Matth.
11.
20.
and
Bethsaidah
at
the
day
of
Gods
comming
,
for
they
had
repented
,
if
they
had
been
instructed
.
The
vse
is
,
to
comfort
such
as
affect
to
be
ignorant
,
hoping
thereby
to
escape
Gods
wrath
:
whereas
rather
they
should
consider
that
their
ignorance
wil
procure
it
,
yea
,
is
a
chiefe
cause
of
other
sinne
which
causeth
it
:
yea
and
because
that
it
is
easie
and
no
hard
matter
for
such
as
are
simplie
and
not
wilfully
ignorant
,
to
get
knowledge
and
faith
,
if
they
would
applie
themselues
to
hearing
;
therefore
seeing
they
persist
in
their
blindnes
,
they
cause
an
inuincible
ignorance
to
grow
vpon
themselues
,
which
shal
be
as
seuerely
punished
as
obstinate
disobedience
and
contempt
.
But
let
such
as
God
hath
mercifully
enlightned
,
consider
and
pitie
the
thousands
that
lie
in
darkenesse
,
praying
God
to
preuent
them
with
the
light
,
wondering
that
Iohn
14.
22.
God
should
reueal
himselfe
to
them
,
rather
then
to
the
world
.
Also
we
may
learne
from
hence
,
that
when
God
sheweth
mercie
to
one
Doct.
2.
in
a
kindred
or
family
,
it
oft
redounds
to
many
of
the
rest
,
as
when
one
is
raised
to
promotion
,
the
rest
fare
the
better
.
So
here
God
reuealing
himselfe
to
Gedeon
;
his
father
,
and
so
his
familie
were
brought
to
the
knowledge
of
the
true
God
.
The
reason
whereof
is
double
.
First
,
Gods
blessing
vpon
the
seed
&
stock
of
the
righteous
.
Secondly
,
because
where
God
hath
wrought
graciouslie
in
some
one
in
a
kindred
or
family
,
there
commonly
is
wrought
a
great
desire
to
doe
good
to
the
rest
,
and
that
in
great
tendernesse
and
loue
.
As
Paul
professeth
to
the
Romans
,
My
hearts
desire
for
Israel
is
,
that
he
may
Rom.
10.
1.
be
saued
.
And
although
they
doe
not
alway
preuaile
(
because
saluation
followeth
Gods
election
,
not
nature
)
yet
often
it
doth
:
and
where
it
is
otherwise
,
the
iuster
is
their
condemnation
.
For
proofe
of
this
,
our
Sauiour
Christ
himselfe
may
bee
an
example
,
who
brought
his
disciples
,
and
some
of
his
kindred
to
be
religious
.
And
he
hath
taught
vs
,
that
the
Gospell
is
compared
to
leuin
,
which
spreaddeth
further
and
further
.
And
thus
by
some
one
whom
God
hath
well
seasoned
with
grace
,
many
of
the
rest
haue
been
in
like
manner
made
partakers
of
the
same
grace
with
them
.
A
ioyfull
sight
to
behold
.
I
would
it
were
not
so
in
Poperie
,
that
one
did
draw
many
:
and
it
were
to
be
wished
,
that
it
might
be
seene
to
be
more
common
in
the
receiuing
of
the
Gospell
effectually
,
that
the
rest
of
the
familie
and
affinity
did
so
.
This
,
I
say
,
is
often
seene
;
though
commonly
one
of
a
city
,
and
two
of
a
tribe
,
as
the
Prophet
saith
,
meaning
but
a
few
.
Yea
,
how
often
is
it
seene
,
that
a
godly
Abigail
is
coupled
with
a
Nabal
,
and
Iob
with
a
foolish
woman
?
How
truly
is
it
said
of
many
good
parents
,
Their
children
are
vngratious
,
as
they
tell
Samuel
to
his
face
?
yea
and
of
how
many
parents
also
,
who
are
badly
disposed
,
1.
Sam.
8.
5.
that
euen
their
children
shall
rise
vp
against
them
,
and
condemne
them
,
for
that
they
go
before
them
in
knowledge
&
the
feare
of
God
?
while
they
being
wedded
to
their
will
,
take
scorne
to
learne
of
them
;
nay
,
it
were
well
,
if
they
would
learne
of
good
teachers
,
and
that
they
abused
not
their
authoritie
to
curbe
and
discourage
their
children
.
But
as
for
the
third
sort
,
most
wofull
is
their
estate
,
when
like
father
like
child
,
as
the
head
is
so
is
the
foote
,
all
ignorant
,
brutish
and
vngodly
,
as
Esay
saith
.
Now
further
by
Ioash
his
answer
,
let
vs
consider
some
thing
,
and
then
by
the
people
,
as
occasion
is
offered
.
In
him
by
the
speeches
he
vsed
,
note
we
Doct.
3.
Vers.
31.
the
properties
of
a
worthie
magistrate
,
to
wit
,
to
defend
Gods
true
worship
,
and
to
cast
downe
idolatrie
,
to
oppose
himselfe
against
the
seditious
and
cauillers
,
and
other
wicked
men
,
euen
vnto
death
.
His
countenance
,
courage
and
power
,
beside
his
affection
,
ought
to
be
manifested
in
Magistrates
,
for
the
defence
and
stablishing
of
all
Gods
seruice
;
and
so
should
it
be
also
in
meaner
men
.
But
the
commonnesse
of
euil
,
and
the
strength
that
it
hath
got
in
al
places
,
dulleth
the
edge
of
the
most
of
these
now
a
daies
.
And
this
slacknesse
Matth.
24.
12.
and
coldnesse
,
in
Magistrates
is
as
truly
the
cause
why
iniquitie
so
aboundeth
,
as
any
other
:
so
that
if
euill
hauing
the
vpper
hand
doe
cause
both
publike
officers
of
iustice
,
and
priuate
persons
to
be
more
vnable
to
resist
it
,
and
so
the
more
vnwilling
to
goe
about
to
punish
it
,
they
may
thanke
themselues
.
Dauid
professeth
of
himselfe
,
that
betimes
he
would
cut
off
from
the
Psalm
.
101.
8.
house
of
God
,
the
wicked
:
that
is
,
all
scorners
and
maligners
of
the
sound
worship
and
worshippers
of
God
.
Oh
it
were
to
be
wished
(
&
indeed
in
that
we
pray
no
more
earnestly
for
such
,
wee
iustly
complaine
)
that
all
gouernours
were
of
Dauid
his
minde
,
that
so
the
rest
might
liue
vnder
their
authoritie
,
an
honest
and
quiet
life
,
free
from
the
noisomnes
of
such
goates
as
by
their
hornes
and
stinch
pester
the
sheepe
,
which
would
faine
liue
peaceably
,
and
serue
the
Lord
by
them
.
For
when
the
common
sort
see
swearing
,
blasphemie
,
the
contempt
of
the
Sabbath
,
drunkennesse
,
and
other
abominations
to
swarme
in
many
places
,
who
seeth
not
that
both
they
dare
more
boldly
doe
the
same
,
and
that
they
who
will
not
,
shall
be
scorned
and
grieued
to
see
them
?
We
may
further
note
here
that
sinne
ought
to
be
so
odious
,
and
in
so
vile
Doct.
4.
account
,
that
we
should
be
much
grieued
to
behold
the
maintaining
of
it
,
and
them
that
will
stand
for
it
.
For
now
that
Ioash
was
himself
armed
against
idolatry
,
he
demaunds
if
they
,
the
blind
people
would
stand
for
it
,
and
plead
for
Baal
.
And
yet
they
might
haue
replied
,
we
plead
no
more
for
him
,
then
thou
thy selfe
hast
done
,
and
that
very
lately
,
in
whose
groue
Baal
was
placed
.
But
now
the
case
was
altered
with
Ioash
,
euen
as
it
was
with
Paul
,
when
he
preached
the
Gospell
which
he
had
persecuted
before
.
It
is
a
notable
token
of
repentance
,
when
mens
affections
and
desires
are
quite
changed
from
the
euill
things
,
which
before
they
could
not
be
drawne
from
:
yea
2
Cor.
7.
11.
and
when
they
breake
out
into
holy
indignation
at
themselues
and
other
,
for
the
sins
which
they
committed
against
God
,
although
they
know
them
forgiuen
.
And
surely
,
an
vpright
hearted
man
would
thinke
that
all
should
abhorre
the
sin
that
he
hateth
,
and
it
grieueth
him
to
see
another
deceiued
and
held
in
the
snare
that
he
himself
hath
bin
holden
in
:
&
therfore
counts
it
absurd
that
any
should
maintaine
and
delight
in
it
:
whereas
the
contrary
now
a
daies
may
bee
seene
,
that
hee
is
diligently
marked
that
will
stand
against
it
:
and
so
few
there
be
so
well
minded
,
that
they
may
soone
be
noted
.
Their
shamefull
boldnes
is
likewise
to
be
marked
by
the
words
of
Ioash
here
,
saying
;
Will
ye
plead
for
Baal
?
he
that
doth
so
,
let
him
die
before
the
morning
.
Who
although
they
saw
the
Magistrate
against
them
,
yet
they
were
so
blind
,
that
they
stood
in
the
defence
of
their
idolatrie
.
And
euen
so
we
may
say
;
Great
is
the
boldnes
that
is
growne
vp
in
this
age
,
while
not
only
they
doe
the
euils
openly
,
which
men
and
women
in
former
ages
haue
blushed
for
the
secret
doing
of
the
same
[
be
it
the
sinne
of
Zimri
and
Cozby
or
the
like
]
:
but
also
such
dare
reuile
and
raile
vpon
those
who
speake
against
their
lewd
doings
.
But
these
truly
verifie
the
saying
,
The
wicked
men
and
deceiuers
2.
Tim.
3.
13.
waxe
worse
.
And
how
should
it
be
that
in
the
last
daies
should
be
so
perilous
times
,
if
as
the
day
of
the
world
groweth
neerer
to
an
end
,
so
sinne
waxed
not
more
and
more
out
of
measure
sinfull
?
And
that
,
both
for
the
number
of
sinnes
,
(
for
we
see
new
additions
and
fashions
daily
)
and
for
the
measure
also
,
I
meane
the
greedines
,
impudencie
and
pertinacie
of
sinners
,
who
are
not
ashamed
of
their
euils
,
but
with
the
harlot
in
the
Prouerbs
,
who
wipeth
her selfe
as
cleane
of
all
her
filthinesse
,
as
if
she
had
been
a
virgin
.
Wee
see
whores
were
growne
,
by
that
time
,
to
a
degree
of
boldnes
:
for
Tamar
was
iudged
an
whore
by
her
father
,
because
she
had
couered
her
face
.
But
this
Gen.
38.
15.
maske
is
long
agoe
pluckt
off
,
not
onely
from
them
that
bee
of
her
occupation
,
but
the
most
spirituall
adulterers
now
a
daies
,
are
so
farre
from
being
ashamed
to
shew
their
faces
,
that
they
are
not
thought
masters
of
their
trade
,
if
they
dare
not
spit
in
the
face
of
modestie
and
all
reprouers
.
And
what
is
to
be
said
of
the
aged
,
and
men
in
wealth
,
(
who
haue
somewhat
to
beare
them
out
)
when
euen
youthes
(
of
both
sexes
)
whose
honour
should
be
their
blushing
,
(
which
euen
heathens
called
the
Colour
of
vertue
)
are
brasen
faced
,
and
inferiours
of
al
sorts
take
vp
that
cursed
speech
,
who
is
Lord
Psal
12.
4.
ouer
vs
?
But
oh
,
who
doth
not
see
the
Lords
marke
set
vpon
them
,
while
by
shame
,
and
sorow
their
belliesful
,
with
other
miseries
,
they
come
daily
euery
one
in
his
course
,
to
a
wofull
end
?
Furthermore
,
it
was
well
answered
by
Ioash
,
Let
Baal
plead
for
himselfe
:
Doct.
5.
meaning
,
if
he
can
,
what
need
you
?
if
he
cannot
,
it
were
a
shame
to
pleade
for
such
a
god
,
as
could
not
plead
his
owne
cause
.
As
Elias
also
,
in
the
like
1.
King
.
18.
case
,
said
to
the
blind
people
:
and
so
it
may
be
said
to
all
maintainers
of
Idolatrie
,
and
such
like
abomination
;
If
the
Idols
be
gods
,
whom
they
worship
,
let
them
keepe
themselues
from
the
fire
.
And
they
who
will
needs
thinke
their
doings
to
be
good
in
maintaining
and
reasoning
for
such
stockes
,
let
them
waite
and
see
what
will
be
the
end
thereof
,
and
what
will
come
of
them
.
They
were
well
set
a
worke
to
plead
for
him
,
who
was
so
farre
from
helping
them
in
their
neede
,
that
hee
could
not
reuenge
his
owne
cause
against
such
as
would
deface
him
:
and
so
are
all
that
are
like
them
;
such
a
master
he
is
whom
they
serue
.
Lastly
,
out
of
this
verse
31.
and
the
former
,
in
that
Gedeon
seruing
God
so
Doct.
6.
commendably
,
as
he
was
commanded
,
(
for
which
also
hee
is
by
name
commended
as
a
worthie
person
,
and
a
beleeuer
)
was
yet
called
seditious
of
Heb.
11.
32.
them
that
were
themselues
so
indeede
,
and
that
therefore
hee
was
counted
worthie
to
die
,
who
yet
was
the
meane
whereby
the
other
did
liue
,
note
that
when
the
wicked
are
charged
neuer
so
iustly
for
their
euill
doings
,
yet
they
euer
returne
the
accusation
vpon
their
accusers
.
For
example
,
the
doctrine
of
Gods
word
,
and
the
Preachers
thereof
,
doe
by
Gods
blessing
,
become
the
meanes
and
outward
instruments
of
much
good
doing
,
and
some
turne
from
their
euill
waies
thereby
,
but
what
dissenting
is
there
among
the
rest
for
this
,
when
they
see
it
?
In
such
wise
,
as
that
they
fall
commonly
to
this
exclamation
,
that
both
teachers
and
such
as
follow
their
doctrine
,
are
troublers
of
the
people
,
but
as
for
themselues
,
they
haue
done
no
euill
.
Euen
as
the
Papists
crie
on
the
other
side
,
that
they
are
disturbed
and
disquieted
,
for
that
they
may
not
be
suffered
to
serue
God
,
as
they
would
bee
glad
to
doe
,
nor
their
Priests
to
set
foorth
their
pedlary
ware
to
sale
,
to
the
ignorant
and
superstitious
,
whom
they
had
sometime
deceiued
,
and
as
their
fellowes
in
many
places
still
doe
,
no
lesse
palpably
,
then
Simon
Magus
did
the
people
of
Samaria
,
whom
he
had
with
his
sorceries
bewitched
.
These
will
not
suffer
their
Idolatrous
worship
at
any
hand
to
bee
ouerthrowne
,
but
say
,
as
the
people
said
to
Ieremy
,
We
will
worship
the
Queene
Ierem.
44.
19.
of
heauen
that
is
,
the
Moone
and
other
starres
:
and
as
the
foolish
people
of
Ephesus
,
who
cried
out
in
a
mad
mood
,
Great
is
Diana
of
the
Ephesians
,
when
Acts
19.
34.
yet
who
were
more
vnlike
to
make
tumults
and
sedition
,
then
they
whom
they
accused
,
as
Paul
and
his
companie
?
So
(
to
leaue
these
,
and
to
returne
to
them
whom
I
began
with
)
thus
crie
the
wicked
out
when
their
lewd
doings
bee
reproued
iustly
out
of
pulpits
;
Preachers
are
seditious
;
they
make
strife
and
tumults
where
they
come
,
and
draw
people
after
them
,
whereas
they
were
quiet
and
well
enough
before
:
but
who
are
they
whom
they
draw
?
euen
those
who
forsake
their
companie
,
whom
I
speake
of
,
and
leaue
off
their
cursed
manners
and
behauiour
,
so
that
they
are
now
depriued
of
them
,
therefore
now
they
make
their
part
good
against
them
,
crying
out
that
they
are
seditious
.
Thus
Elias
was
charged
to
trouble
the
land
,
when
he
taught
the
true
seruice
of
God
,
and
reproued
Idolatrie
,
but
he
shewed
who
were
troublers
of
the
land
,
to
all
that
list
to
know
it
,
euen
such
as
be
not
obedient
to
the
commandements
of
the
Lord
.
But
that
all
may
see
,
that
such
are
not
to
be
charged
as
troublesome
persons
,
whose
preaching
bewraieth
the
bad
sort
,
who
are
therefore
incensed
against
them
,
because
their
euill
deedes
are
brought
to
light
by
them
;
neither
they
who
obey
their
doctrine
,
though
they
bee
hated
of
the
greatest
part
;
that
saying
of
our
Sauiour
teacheth
:
I
came
not
to
send
peace
into
the
earth
,
but
the
sword
,
and
debate
.
And
againe
,
Matth.
10.
34.
I
am
come
to
set
fire
on
the
earth
,
and
what
is
my
desire
if
it
be
alreadie
kindled
?
Luke
12.
49.
So
that
if
ciuill
distension
and
trouble
follow
vpon
our
preaching
,
and
professing
,
it
is
the
filthie
heart
of
the
rebellious
sort
,
out
of
which
that
stinch
commeth
,
as
out
of
a
dunghill
,
who
can
away
with
no
better
sauour
.
Now
in
that
Ioash
called
his
sonne
Ierubbaal
,
[
Baal
shall
contend
against
Doct.
vers.
32.
him
]
not
in
reproch
,
but
for
a
memoriall
he
did
it
;
which
brought
the
Idol
into
contempt
.
So
hee
was
called
Ierubbosheth
,
2.
Sam.
11.
21.
This
sheweth
,
that
he
was
so
farre
from
being
ashamed
of
his
owne
or
his
sonnes
fact
,
that
he
reioyced
in
it
that
Idolatrie
had
the
foile
by
his
meanes
,
as
all
well
minded
people
should
doe
the
like
.
But
I
proceed
.
THE
FORTIE
THREE
SERMON
ON
THE
SIXTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
33.
Then
all
the
Midianites
and
the
Amalekites
,
and
they
of
the
East
,
gathered
together
,
and
pitched
in
the
valley
of
Izreel
.
34.
But
the
spirit
of
the
Lord
came
vpon
Gedeon
,
and
he
blew
a
trumpet
,
and
Abiezer
was
ioyned
with
him
.
35.
And
he
sent
messengers
through
all
Manasseh
,
which
also
was
ioyned
with
him
:
and
he
sent
messengers
to
Asher
,
and
to
Zabulon
,
and
to
Naphtali
,
and
they
came
vp
to
meete
him
.
NOw
followeth
the
last
point
of
the
foure
in
this
fourth
part
of
The
summe
of
these
3.
verses
.
Chapter
,
as
was
noted
in
the
11.
verse
.
In
which
is
shewed
,
how
Gedeon
(
after
that
the
Midianites
gathered
themselues
together
)
prepared
for
warre
against
them
;
he
hauing
before
destroyed
Idolatrie
,
and
set
vp
the
true
worship
of
God
:
that
thus
all
the
people
might
see
,
when
it
was
done
,
how
ill
it
might
haue
been
vndone
againe
,
and
how
profitable
it
was
for
them
,
which
Gedeon
had
done
so
:
though
we
may
remember
what
troubles
and
stirres
were
raised
against
him
,
before
he
could
bring
it
to
passe
.
But
oh
,
what
a
mercie
of
God
was
this
to
them
,
that
the
Midianites
were
held
in
all
this
while
?
who
bound
their
hands
and
feete
till
Gedeon
had
brought
so
worthie
a
worke
to
passe
,
but
euen
he
whom
none
were
able
to
resist
,
euen
the
Lord
omnipotent
?
The
summe
of
these
three
verses
is
this
:
That
the
Lord
gaue
occasion
to
Gedeon
,
by
bringing
the
Midianites
,
and
other
assistants
to
them
,
into
the
land
,
to
preuaile
against
,
and
get
victorie
ouer
them
.
For
he
trusting
to
the
word
of
God
,
by
which
he
had
been
,
and
that
lately
,
so
well
strengthened
;
prepared
to
goe
against
them
:
and
the
Lord
armed
him
,
and
he
drew
helpe
together
out
of
the
tribes
that
were
neere
vnto
him
,
as
is
to
be
seene
in
the
text
,
so
that
Israel
was
againe
restored
in
great
multitudes
.
Thus
after
all
the
trouble
that
Gedeon
had
,
both
otherwise
,
and
by
feare
of
Doct.
vers.
33.
the
Midianites
now
prouoking
the
Israelites
to
battell
,
and
the
many
hurts
that
they
did
them
before
,
yet
God
would
(
we
see
)
haue
his
true
worship
set
vp
,
&
Idolatrie
cast
down
first
,
as
we
haue
heard
;
which
the
wise
men
of
the
world
though
they
had
allowed
,
would
yet
haue
deferred
till
after
the
victorie
.
And
note
we
hereby
,
that
it
much
pleaseth
him
,
that
we
should
not
post
off
the
great
and
waighty
commandements
of
his
worship
&
seruice
,
for
our
earthly
affaires
&
bodily
businesse
,
though
waighty
,
if
there
be
time
enough
to
discharge
them
;
no
nor
lay
aside
the
exercises
of
praier
,
hearing
,
reading
,
and
the
like
,
for
our
owne
pleasure
.
And
we
our selues
may
see
,
that
it
is
very
meete
and
expedient
that
it
should
be
so
:
and
how
cheerefully
we
may
goe
about
the
one
,
when
wee
haue
well
discharged
the
other
:
whereas
by
deferring
,
we
leaue
them
vndone
altogether
sometimes
,
and
our
appetite
is
much
quailed
when
we
returne
to
them
.
As
therfore
we
reade
,
that
as
great
neede
as
there
was
to
make
all
possible
speede
to
rescue
the
Church
in
the
great
distresse
it
was
in
at
that
time
,
yet
that
Hester
sought
the
Lord
by
fasting
Hester
4.
16.
and
prayer
,
before
she
went
to
the
King
,
and
went
after
that
with
great
courage
to
him
for
helpe
,
and
preuailed
.
But
it
is
otherwise
with
vs
;
for
we
,
for
the
most
part
,
first
serue
our selues
(
what
though
in
doing
things
that
are
lawfull
?
)
and
seeke
our
owne
profit
and
pleasure
,
which
is
our
great
sinne
:
and
yet
that
is
not
all
,
but
hauing
so
done
,
we
are
also
by
the
least
occasion
easily
brought
to
omit
the
Lords
due
altogether
many
times
(
as
I
haue
said
)
or
at
least
to
performe
it
slackly
,
coldly
,
and
by
halues
,
so
that
it
were
as
good
vndone
.
This
appeareth
to
be
too
true
in
the
common
courses
of
men
and
many
of
their
dealings
,
and
of
theirs
who
are
not
the
worst
.
And
namely
in
this
one
:
when
we
haue
set
an
order
for
praying
in
our
houses
,
we
will
not
perhaps
,
as
some
doe
,
omit
it
altogether
afterwards
:
but
yet
we
then
,
for
the
most
part
,
meete
to
performe
this
dutie
to
God
,
when
we
haue
serued
our selues
,
and
filled
our
bellies
first
,
in
which
case
wee
be
commonly
oppressed
Note
.
with
drowsinesse
and
sleepe
,
which
are
(
a
man
would
think
)
vtterly
vnmeet
to
accompanie
Gods
seruice
,
and
therfore
little
pleasing
to
him
,
that
it
were
farre
better
to
dispose
of
a
fitter
time
for
that
businesse
,
and
yet
other
things
not
to
bee
left
vndone
.
And
wee
must
take
heed
both
in
this
which
I
now
speake
of
,
and
all
the
like
that
we
take
in
hand
,
lest
we
giue
iust
suspition
that
we
thinke
any
thing
is
good
enough
for
the
Lord
.
In
the
publike
worship
of
God
,
the
Church
hath
giuen
a
better
example
,
that
we
doe
our
duties
to
God
before
we
refresh
ourselues
.
Abrahams
seruant
hauing
but
a
message
of
his
masters
to
doe
,
did
so
diligently
follow
the
doing
and
executing
of
it
,
that
hee
would
not
take
his
owne
necessarie
repast
,
Gen
24.
33.
in
his
hunger
and
wearinesse
,
till
he
had
faithfully
discharged
that
businesse
.
And
Iehosaphat
being
neerely
driuen
by
the
Moabits
and
Ammonits
,
did
first
seeke
the
Lord
by
fasting
and
prayer
,
before
he
would
take
weapon
in
hand
.
And
let
all
marke
what
he
lost
thereby
,
or
whether
hee
could
possibly
haue
found
the
like
helpe
and
so
present
as
he
did
,
by
all
speedie
following
his
businesse
,
by
all
policie
and
power
that
hee
could
haue
made
.
And
yet
I
adde
this
,
because
I
would
lay
no
burthen
needlesly
on
the
conscience
of
any
man
,
that
in
necessitie
,
which
cannot
be
auoided
,
a
man
may
omit
the
greater
dutie
for
the
lesse
,
if
it
could
not
else
be
done
at
all
,
and
so
as
opportunitie
be
watched
and
taken
to
doe
it
afterwards
.
To
conclude
about
this
matter
,
let
this
practise
of
Gedeon
teach
vs
this
rule
,
to
wit
,
to
giue
the
precedencie
alway
to
those
duties
which
are
of
best
price
,
and
withall
of
greatest
necessitie
.
Now
I
call
that
necessitie
,
which
not
only
is
commanded
,
but
absolutly
and
alwaies
,
so
that
it
is
sinne
to
neglect
and
omit
it
;
as
to
watch
,
beleeue
,
repent
,
&c.
they
may
not
be
left
of
,
and
laid
aside
for
any
cause
.
So
to
heare
the
word
in
season
and
out
of
season
,
is
commanded
,
as
also
to
doe
our
earthly
businesse
on
the
sixe
daies
:
yet
to
omit
both
,
at
some
time
is
no
sin
,
because
they
be
commanded
but
for
some
time
to
be
done
,
&
may
in
some
cases
and
at
other
times
be
dispensed
with
&
omitted
but
the
other
are
euer
necessarie
;
as
to
be
humbled
for
sin
,
to
beleeue
in
God
,
also
to
loue
and
feare
God
,
and
to
be
patient
,
&
some
other
,
with
the
like
duties
of
the
first
Commandements
.
Now
these
are
absolute
duties
,
and
charged
vpon
vs
generally
and
alwaies
:
no
businesse
may
be
preferred
before
these
whatsoeuer
:
no
delay
is
to
be
admitted
,
no
though
it
be
vnder
colour
of
most
serious
returning
thereto
afterward
:
For
where
we
take
libertie
to
our selues
in
these
cases
,
God
curseth
vs
,
Satan
gets
ground
of
vs
,
and
the
worke
for
the
which
we
lay
them
aside
,
is
commonly
naught
worth
,
when
it
is
done
in
the
best
manner
.
And
therefore
wee
see
that
Felix
pretending
that
he
would
heare
Paul
againe
at
leisure
of
those
things
,
which
his
terrified
conscience
durst
heare
no
longer
for
that
present
;
neuer
had
leisure
to
heare
him
againe
at
all
,
seeing
he
did
it
not
both
when
he
ought
and
might
.
For
the
second
sort
of
duties
:
as
prayer
in
familie
,
priuatly
by
our selues
,
with
the
like
,
although
they
are
not
duties
of
so
simple
necessitie
,
that
no
other
actions
may
euer
hinder
them
;
yet
let
them
who
haue
solemnely
couenanted
with
the
Lord
to
vse
them
,
and
seene
great
cause
thereof
,
and
fruite
thereby
,
beware
how
they
winde
out
themselues
of
this
course
,
vpon
vnwarranted
occasions
:
for
so
they
shall
neuer
want
some
one
or
other
shift
to
salue
the
matter
,
till
the
breach
be
growne
so
great
,
that
a
slender
patch
will
not
mend
it
,
nay
griefe
and
slight
repentance
scarcely
will
repaire
it
:
as
wee
see
a
close
and
smooth
lid
of
a
frame
,
if
it
warpe
once
,
is
not
easily
brought
to
his
leuelnes
againe
.
God
shall
teach
wisedome
in
the
cases
of
lawfull
omission
,
to
such
as
leane
not
so
much
and
so
long
,
to
their
owne
,
till
they
haue
laid
themselues
vnderfoote
.
But
that
the
chiefest
duties
,
when
all
things
are
rightly
considered
,
ought
to
be
(
as
I
haue
said
)
preferred
before
other
,
the
words
of
our
Sauiour
in
that
patterne
of
prayer
,
Matth.
6.
do
clearely
shew
;
where
before
he
mentioneth
Matth.
6.
9.
10.
any
petitions
tending
to
the
good
of
soule
or
body
,
hee
commands
vs
to
aske
the
things
which
concerne
the
glory
of
God
,
which
stands
in
the
comming
of
his
kingdome
,
and
doing
of
his
will
.
So
that
if
it
were
possible
,
that
a
good
might
aske
the
pardon
of
sinne
,
deliuerance
from
euill
,
or
necessaries
to
this
life
,
without
respect
had
to
this
,
that
God
might
bee
honoured
in
all
these
,
it
were
his
great
sinne
so
to
doe
.
For
the
very
saluation
of
a
mans
soule
is
to
be
hazzarded
and
neglected
,
(
if
it
might
bee
)
rather
then
that
it
should
stand
in
comparison
with
this
,
as
by
Moses
and
Pauls
request
for
the
peoples
forgiuenes
and
conuersion
may
appeare
.
Secondly
,
in
this
that
the
Midianites
banded
themselues
against
Israel
,
very
Doct.
2.
like
to
haue
spoiled
them
both
of
their
liues
&
goods
,
as
they
had
almost
done
before
,
we
should
consider
to
what
changes
in
our
estate
we
be
subiect
;
and
that
is
,
euen
vnto
the
loosing
of
all
the
good
things
that
God
hath
inriched
vs
with
,
to
make
our
liues
comfortable
.
Oh
,
when
we
are
in
health
,
peace
,
abundance
,
and
well
married
,
with
the
feare
of
God
accompanying
them
,
it
is
(
doubtlesse
)
a
little
paradise
that
wee
liue
in
,
as
here
on
earth
wee
Note
.
may
looke
for
,
and
in
comparison
of
that
we
may
see
the
most
to
enioy
that
we
liue
among
)
and
they
are
wise
who
can
acknowledge
it
,
to
giue
God
the
praise
by
bringing
foorth
much
fruit
.
And
yet
God
can
affoord
vs
this
and
more
too
,
if
we
could
vse
it
well
,
and
do
good
with
it
.
But
seeing
men
nestle
Iohn
15.
9.
themselues
vpon
these
vncertaine
things
,
(
which
is
little
wisdome
in
them
to
doe
so
,
but
a
bold
tempting
of
God
;
)
we
see
what
strange
alterations
fall
out
in
their
liues
,
that
their
estate
changeth
from
that
it
was
,
I
say
not
as
other
mens
,
by
age
,
sicknesses
,
diseases
onely
,
(
for
to
them
we
are
all
subiect
)
but
from
towardnesse
,
hope
and
likelihood
of
goodnesse
,
which
they
had
sometime
,
and
therefore
they
should
haue
been
rooted
,
and
growne
forward
therein
:
and
such
as
neuer
had
any
,
waxe
much
worse
and
worse
,
and
by
their
afflictions
they
be
much
disguized
.
For
by
that
time
that
cruell
enemies
,
domesticall
or
forraigne
,
(
I
meane
in
the
world
)
haue
oppressed
them
,
as
both
may
easily
bee
:
or
suites
,
debt
,
Note
.
suretiship
,
or
prison
haue
molested
them
(
which
commonly
fall
out
to
be
)
or
the
vnrulinesse
and
disobedience
in
children
,
the
vnfaithfulnesse
and
leaudnesse
of
seruants
,
and
the
vnpeaceablenesse
and
vnappeasablenesse
in
neighbours
and
landlords
,
with
great
iniuries
offered
by
them
,
shall
vexe
them
;
together
with
sicknesse
and
other
calamities
which
meet
with
them
;
I
say
,
when
some
of
these
,
as
mothes
in
a
garment
,
haue
eaten
into
them
,
the
beautie
of
their
estate
is
decaied
,
and
consumed
:
in
these
cases
,
I
say
,
they
are
altered
and
changed
,
as
if
they
had
neuer
been
the
persons
.
So
that
as
Elimelech
by
famine
was
constrained
to
change
his
dwelling
,
and
good
Dauid
by
his
owne
sonne
was
almost
driuen
from
his
kingdome
;
euen
so
,
and
much
more
,
when
sundry
of
the
forementioned
waies
shall
afflict
bad
men
,
doe
they
not
shew
the
vncertaine
hold
that
they
haue
(
and
yet
they
haue
no
hold
of
any
better
)
of
the
things
which
are
in
greatest
price
heere
among
men
,
together
with
the
reproches
and
disgraces
that
befall
them
?
that
I
say
nothing
of
sundry
kinds
of
death
to
cut
them
off
from
all
:
and
are
sufficient
proofes
of
that
which
I
say
.
So
that
we
haue
good
cause
to
beare
a
low
saile
,
Note
.
euen
when
we
be
at
the
highest
,
and
to
thinke
we
haue
little
,
when
we
haue
the
most
.
And
to
looke
for
our
change
in
our
prosperitie
,
and
to
make
heauen
our
habitation
against
we
go
hence
,
and
the
earth
with
the
pompe
and
beautie
of
it
,
but
as
small
and
vncertaine
riches
.
Indeed
all
the
glory
of
these
things
must
haue
his
end
:
yet
commonly
where
God
is
not
prouoked
much
,
there
is
no
vnseasonable
change
of
mens
prosperitie
into
misery
:
but
a
kindly
inioying
it
with
Gods
good
liking
:
though
sometime
God
afflict
thus
for
other
ends
,
as
Iob
,
&c.
And
because
many
of
Gods
deare
ones
prouoke
him
to
turne
their
blessings
and
delight
temporall
,
as
in
wife
,
children
,
goods
,
beautie
,
strength
,
&c.
into
sorrowes
,
and
punishments
,
which
must
be
so
,
or
else
it
would
bee
worse
with
them
:
let
them
also
beware
that
they
breake
not
out
further
against
him
,
least
by
any
sinne
wilfully
committed
and
not
repented
of
speedily
,
they
cause
and
procure
this
to
themselues
,
that
they
be
roughly
handled
of
him
,
more
then
commonly
,
euen
like
other
men
,
and
that
particularly
by
the
grosse
abuse
of
these
outward
things
themselues
,
where
to
they
are
subiect
,
they
bee
not
deformed
and
disguized
by
strange
and
rare
afflictions
.
God
hath
all
good
things
in
store
for
his
,
but
he
can
also
soone
strip
them
thereof
,
as
Ieremie
saith
,
in
the
person
of
the
Iewes
,
Lam.
1.
12.
euen
as
hee
withholdeth
them
altogether
from
some
other
.
And
this
I
thought
good
to
say
,
though
somewhat
of
this
argument
hath
been
said
before
.
It
followeth
how
God
furnished
Gedeon
with
gifts
of
the
spirit
,
both
wisdome
and
courage
,
whereby
,
according
to
that
which
hee
had
said
to
him
before
[
Goe
in
this
thy
power
,
and
thou
shalt
saue
Israel
out
of
the
hands
of
Midian
]
he
was
new
fitted
for
it
.
Which
teacheth
,
that
when
God
appointeth
his
seruants
to
any
charge
or
businesse
of
his
,
hee
inableth
them
to
goe
through
it
,
and
ministreth
helpe
to
them
accordingly
.
So
Paul
saith
in
a
farre
greater
1.
Tim.
1.
12.
worke
then
this
of
Gedeons
,
that
God
counted
him
faithfull
,
and
put
him
in
his
seruice
,
after
he
had
appointed
him
thereunto
.
So
Saul
when
he
was
chosen
King
,
had
gifts
giuen
him
to
gouerne
,
God
making
him
thereby
,
as
the
text
saith
,
another
man
.
So
the
Lord
dealeth
with
those
whom
hee
maketh
Ministers
of
the
Gospell
,
that
they
shall
doe
his
message
to
the
people
faithfully
and
diligently
,
and
plainely
and
powerfully
;
to
the
iust
challenging
of
them
,
who
boldly
take
vpon
them
so
waightie
a
calling
as
doth
concerne
the
sauing
or
destroying
the
soules
of
men
,
hauing
no
furniture
of
preaching
the
Gospell
soundly
and
clearely
,
neither
any
care
to
looke
that
way
,
nor
other
grace
bestowed
vpon
them
.
Now
Gods
worke
is
not
onely
some
great
seruice
,
as
Gedeons
to
fight
,
and
Pauls
to
preach
,
and
Moses
to
deliuer
Israel
from
Egypt
:
but
euen
to
liue
in
the
married
estate
,
to
walke
in
a
calling
publike
or
priuate
,
and
much
more
to
professe
the
name
of
Christ
,
in
what
condition
soeuer
.
And
when
we
speake
of
Gods
calling
a
man
to
this
worke
,
(
I
meane
not
any
sensible
calling
by
voice
,
)
as
here
Gedeon
extraordinarilie
was
:
but
when
a
man
entreth
into
these
estates
,
functions
,
or
actions
by
direction
and
warrant
of
the
lawfulnesse
or
necessitie
thereof
,
from
the
word
and
ordination
of
the
Church
.
Vsing
also
the
holiest
and
best
meanes
to
obtaine
faith
,
knowledge
,
wisdome
and
conscience
to
discharge
them
well
:
to
such
I
say
,
God
will
not
be
wanting
,
although
they
may
thinke
that
their
case
is
not
as
Gedeons
,
(
and
yet
they
had
need
bee
no
weaker
in
faith
,
nor
lower
brought
then
he
was
)
and
that
they
are
but
seely
priuate
persons
;
yes
,
God
will
so
blesse
them
,
and
prosper
their
lawfull
enterprises
,
yea
though
they
deeme
themselues
vnfit
to
vndertake
such
workes
,
or
vnable
to
goe
through
them
:
that
so
as
they
shall
haue
cause
to
blesse
the
Lord
,
and
wonder
at
his
loue
and
faithfulnesse
to
them
,
when
they
who
goe
about
the
same
,
to
obserue
how
he
assisteth
and
blesseth
them
,
and
on
the
other
side
,
how
they
who
relie
vpon
their
own
head
and
pollicie
,
shall
wanze
,
come
to
nothing
,
and
be
resisted
by
him
;
as
we
reade
of
such
as
being
commanded
to
goe
against
the
Canaanites
See
and
reade
Num.
14.
from
vers.
40.
to
45.
refused
;
but
,
would
needs
goe
fight
against
them
being
forbidden
,
and
therefore
they
were
sore
discomfited
.
But
of
this
I
haue
spoken
before
.
Gedeon
being
thus
furnished
,
was
in
couraged
to
go
against
Gods
enemies
,
Verse
34
35.
and
so
much
the
more
,
seeing
he
had
such
successe
before
by
the
promise
of
the
Angell
.
Where
note
,
how
well
things
prosper
with
vs
,
and
goe
forward
,
when
we
are
certaine
,
that
we
be
set
a
worke
by
the
Lord
:
and
more
particularly
,
when
we
are
furnished
with
faith
in
his
promises
for
the
present
,
and
time
to
come
,
and
heartned
by
the
experience
of
Gods
helpe
in
the
time
past
.
For
it
was
not
for
nothing
,
that
the
Lord
meaning
to
set
him
a
worke
about
a
greater
seruice
,
gaue
him
good
proofe
first
,
as
of
his
owne
weakenes
,
so
of
his
assistance
in
the
lesser
,
I
meane
in
the
destroying
of
Baal
;
of
which
point
more
hereafter
,
if
God
will
.
Now
both
these
did
worke
vpon
him
mightily
,
and
so
wee
then
especially
,
when
with
both
,
our
consciences
can
witnesse
to
vs
,
that
we
haue
cast
off
,
and
purged
out
such
sinnes
wherein
we
liued
before
,
oh
then
,
I
say
,
we
goe
on
roundly
and
readily
in
the
duties
wee
take
in
hand
.
And
so
on
the
contrary
,
if
we
doe
but
crop
them
off
by
a
present
and
slight
dislike
of
them
,
we
shall
sensibly
and
easily
feele
how
awkelie
and
vntowardly
wee
goe
to
worke
,
as
the
Israelites
against
the
Beniamites
.
Iudg.
20.
Cap.
20.
But
of
this
point
often
by
occasion
before
.
In
blowing
the
trumpet
,
to
draw
and
call
together
the
companie
that
Doct.
2.
should
assist
him
,
marke
who
were
said
to
follow
him
to
the
battell
:
euen
Abiezer
,
meaning
the
people
in
his
tribe
,
and
of
the
familie
that
he
was
of
,
that
had
been
so
furiously
bent
and
set
against
him
for
the
ouerthrowing
of
Baal
:
who
also
would
haue
had
him
put
to
death
for
the
same
;
which
may
bee
maruelled
at
to
see
them
so
turned
vnto
him
.
But
the
Lord
(
no
doubt
)
changed
their
hearts
;
and
againe
,
they
saw
no
hurt
fell
out
to
Gedeon
by
Baal
,
as
the
Barbarians
to
Paul
by
the
viper
,
which
they
verily
looked
for
.
Acts.
28.
5.
For
many
doe
iudge
of
the
professors
of
Gods
worship
,
according
to
the
outward
blessing
and
successe
,
and
especially
beginners
:
who
yet
in
time
Note
.
grow
to
see
into
the
matter
better
,
as
they
did
,
Ioh.
4.
who
told
the
woman
,
Ioh.
4
42.
that
though
they
were
drawne
by
her
to
heare
,
yet
they
beleeued
then
vpon
a
better
ground
,
as
their
owne
knowledge
.
But
to
returne
againe
;
If
men
that
runne
after
vaine
idols
,
and
all
other
that
serue
God
amisse
,
and
not
after
his
word
,
would
consider
,
what
they
get
thereby
,
euen
lesse
then
nothing
;
and
how
they
are
deceiued
in
that
wherein
they
put
their
trust
;
they
would
seeke
further
,
and
serue
the
Lord
onely
,
and
him
also
according
to
his
word
,
with
an
vpright
heart
,
as
knowing
him
to
be
a
bountiful
rewarder
and
Heb.
11.
6.
pay
master
.
Yea
and
the
godly
would
take
more
hart
to
themselues
in
Gods
businesse
,
if
they
considered
how
the
Lord
causeth
many
resisters
and
enemies
of
them
and
their
goodnesse
,
to
turne
to
their
practise
,
and
cleaue
vnto
Reuel.
3.
9.
their
profession
,
to
worship
at
their
feete
,
and
to
serue
God
with
them
.
A
worthie
fruit
of
their
innocency
,
though
it
procured
them
but
onely
a
good
report
,
and
some
generall
allowance
:
but
when
it
draweth
others
to
the
heartie
intertainment
of
the
truth
with
them
,
in
the
loue
thereof
,
it
is
much
more
.
But
I
noted
somewhat
of
this
point
in
Ioash
,
vpon
the
entrance
into
the
storie
,
or
else
where
.
The
rest
of
the
Tribes
about
him
,
as
Zebulon
,
Asher
and
Naphtali
,
followed
Vers.
35.
him
.
For
though
the
Lord
called
Gedeon
onely
,
yet
he
could
not
alone
fight
against
the
enemies
.
For
our
faith
in
God
doth
not
exclude
the
helpe
of
men
,
nor
the
second
meanes
which
may
lawfully
and
conueniently
bee
inioyed
.
For
Gods
seruants
are
not
led
by
faith
to
tempt
God
,
but
to
serue
his
prouidence
,
as
in
wisdome
they
learne
to
doe
.
And
this
is
one
especiall
cause
why
God
will
furnish
him
whom
hee
calleth
,
because
hee
giueth
him
grace
to
seeke
assistance
from
him
in
all
his
enterprises
,
and
to
serue
his
prouidence
.
And
so
is
one
bound
to
helpe
another
,
where
need
requireth
,
as
the
Tribes
here
did
Gedeon
.
Reade
more
of
this
Chap.
2.
vers.
3.
THE
FORTIE
FOVRE
SERMON
ON
THE
SIXTH
AND
SEVENTH
CHAPTERS
OF
THE
BOOKE
OF
IVDGES
.
VERS.
36.
Then
Gedeon
said
vnto
God
,
If
thou
wilt
saue
Israel
by
mine
hand
as
thou
hast
said
.
37.
Behold
,
I
put
a
fleece
of
wooll
in
the
threshing
place
:
if
the
dew
come
on
the
fleece
onely
,
and
it
be
drie
vpon
all
the
earth
,
then
shall
I
be
sure
that
thou
wilt
saue
Israel
by
mine
hand
,
as
thou
hast
said
.
38.
And
so
it
was
:
for
he
rose
vp
earely
on
the
morrow
,
and
thrust
the
fleece
together
,
and
wringed
the
dew
out
of
the
fleece
,
and
filled
a
bowle
of
water
.
39.
Againe
,
Gedeon
said
vnto
God
,
be
not
angry
with
me
,
that
I
may
speake
once
more
:
let
me
prooue
once
againe
,
I
pray
thee
,
with
the
fleece
:
let
it
now
be
drie
onely
vpon
the
fleece
,
and
let
dew
be
vpon
all
the
ground
.
40.
And
God
did
so
that
same
night
:
for
it
was
dry
vpon
the
fleece
onely
,
and
there
was
dew
on
all
the
ground
.
HOw
Gedeon
prepared
to
go
to
the
warre
against
Midian
we
haue
The
sense
of
these
verses
.
heard
in
the
former
3.
verses
,
in
which
began
the
4.
point
in
the
4.
part
of
the
Chapter
,
according
to
the
diuision
made
in
the
eleuenth
verse
,
whereto
wee
may
remember
was
adioyned
his
asking
of
a
double
signe
.
And
in
these
words
the
holy
story
sheweth
,
that
he
being
now
furnished
of
the
Lord
with
gifts
,
as
we
haue
heard
,
and
hauing
gathered
his
army
together
,
and
being
gone
to
meete
the
enemies
,
where
they
had
pitched
;
in
these
verses
(
I
say
)
it
followeth
how
he
desired
of
God
the
first
signe
;
by
the
which
hee
might
bee
confirmed
of
,
and
concerning
the
victorie
.
The
signe
he
asked
was
this
:
that
he
putting
a
fleece
of
wooll
on
the
threashing
flore
,
the
dew
might
come
on
the
fleece
onely
,
and
it
might
be
drie
vpon
all
the
earth
.
Wherein
he
is
maruelled
at
,
that
for
all
the
promise
of
God
,
and
confirming
of
him
before
,
he
should
doubt
,
and
aske
a
signe
.
I
answere
vpon
the
due
consideration
of
the
thing
,
that
though
it
may
be
like
inough
,
that
hee
was
not
altogether
void
of
blame
,
yet
hee
did
not
herein
tempt
God
,
(
as
some
did
who
asked
a
signe
of
Christs
authoritie
)
but
desired
onely
to
haue
his
faith
confirmed
thereby
,
which
would
otherwise
haue
wauered
.
As
the
man
in
the
Gospell
,
who
beleeued
,
and
yet
prayed
,
Lord
helpe
mine
vnbeliefe
,
so
did
Gedeon
.
Besides
,
the
Lord
granted
Mar.
9.
24.
him
his
request
,
without
any
reproouing
of
him
,
which
it
is
not
like
hee
would
haue
done
,
if
Gedeon
had
doubted
.
Last
of
all
,
I
am
the
rather
thus
perswaded
,
because
he
is
reckoned
in
the
Epistle
to
the
Hebrewes
,
among
them
Heb.
11.
32.
that
were
commended
for
their
faith
.
Herein
we
are
to
consider
of
our
weakenesse
in
beleeuing
by
occasion
of
Doct.
in
vers.
36.
37.
38.
Gedeons
asking
a
double
signe
:
and
of
the
louing
kindnesse
of
the
Lord
in
pitying
vs
therein
,
and
bringing
vs
out
of
it
,
euen
as
he
yeelded
to
him
in
both
.
For
our selues
this
may
be
said
,
that
though
wee
beleeue
Gods
promise
,
yet
there
ariseth
naturally
in
vs
daily
and
continuall
weakenesse
of
faith
;
partly
by
yeelding
too
much
to
carnal
reason
,
partly
through
ineuitable
frailty
,
the
Note
.
flesh
fighting
against
the
spirit
in
vs
.
And
hereof
it
is
,
that
we
are
faine
to
wrastle
,
and
to
be
in
the
battell
as
it
were
,
and
in
the
cumbat
daily
to
vphold
and
preserue
our
weake
faith
,
which
otherwise
would
soone
faile
and
giue
ouer
,
as
by
experience
we
haue
oft
found
in
other
,
and
our selues
.
As
in
the
examples
of
Peter
comming
on
the
water
to
Christ
,
Martha
in
raising
Lazarus
,
Dauid
complaining
of
his
sadnes
and
heauines
of
heart
,
the
Disciples
in
their
too
much
ascribing
to
Christs
bodily
presence
,
and
an
hundred
more
in
Scriptures
doe
testifie
.
And
much
more
may
the
same
be
said
of
our selues
:
yet
while
we
feare
our
frailtie
against
such
assaults
,
as
we
haue
cause
daily
to
doe
,
and
learne
to
rest
on
God
,
as
those
deare
seruants
of
God
did
,
wee
are
much
staied
,
and
our
hearts
well
eased
thereby
,
in
respect
of
former
times
.
As
to
say
a
little
in
particuler
by
the
contrary
:
when
wee
haue
obtained
of
God
the
gift
of
beleeuing
that
we
are
freed
from
condemnation
,
and
that
wee
shall
haue
eternall
life
:
if
we
rest
there
,
and
looke
not
daily
to
reuiue
our
hearts
by
hearing
the
word
often
,
whereby
the
feeling
of
Gods
fauour
is
more
reuiued
and
quickned
,
and
also
by
remembring
and
applying
Gods
promises
from
day
to
day
,
and
from
time
to
time
,
and
with
both
,
if
we
labour
not
also
to
reioyce
therein
,
that
so
we
may
be
kept
in
holy
compasse
thereby
:
wee
shall
be
euer
flitting
;
off
and
on
,
and
stand
at
an
vncertaine
stay
:
And
this
shall
not
onely
be
at
our
first
beleeuing
,
(
which
there
is
least
doubt
of
)
but
euen
after
we
haue
been
stablished
and
setled
therein
.
For
at
first
,
assurance
is
not
easily
obtained
ordinarily
,
till
we
haue
had
some
experience
of
Gods
louing
Note
.
kindnesse
towards
vs
,
and
of
our
owne
vprightnes
.
And
euen
so
I
may
say
the
same
of
beleeuing
Gods
promises
in
other
temporary
things
:
how
we
shall
faint
therein
,
without
the
forementioned
exercise
:
and
more
hardly
beare
our
crosses
,
or
goe
vnder
some
paine
and
sicknesse
,
or
haue
victorie
ouer
some
speciall
sinne
,
and
mortifie
some
corruption
that
hath
much
preuailed
in
vs
.
But
if
these
be
pursued
earnestly
,
and
the
other
promises
of
grace
bee
oft
and
vsually
recorded
,
with
feruent
prayer
to
God
for
strength
;
it
is
not
to
be
denied
,
but
much
fruite
shall
follow
,
and
we
shall
sensibly
perceiue
,
that
wee
get
ground
of
our selues
in
that
behalfe
,
and
grow
more
neerely
acquainted
with
the
minde
and
will
of
God
,
that
he
will
grant
vs
further
to
preuaile
against
such
difficulties
:
and
yet
if
wee
grow
to
thinke
that
we
shall
neuer
obtaine
grace
against
our
corruptions
,
nor
outgrow
discouragements
,
nor
well
beare
our
crosses
,
or
finde
blessing
in
our
callings
,
notwithstanding
the
vse
of
publike
and
priuate
meanes
;
yea
further
if
wee
doe
minde
and
looke
after
these
things
but
now
and
then
,
and
that
slightly
also
;
we
may
well
know
,
that
there
is
no
fruit
to
be
expected
to
come
thereof
:
which
is
the
cause
why
some
,
who
are
not
destitute
of
true
faith
,
are
often
times
(
as
it
were
)
new
to
begin
in
these
things
,
after
long
going
about
them
.
Now
this
standing
at
a
stay
,
and
small
profiting
in
the
subduing
and
striuing
against
vnbeliefe
,
commeth
not
barely
▪
and
altogether
of
frailtie
,
when
we
would
gladly
preuaile
and
cannot
:
but
in
great
part
of
yeelding
to
temptation
,
and
occasions
drawing
vs
violently
▪
to
sinne
against
our
conscience
,
(
which
causeth
a
mans
hold
vpon
the
promises
to
faile
exceedingly
)
or
too
much
giuing
place
to
carnall
reason
,
which
perswadeth
that
wee
neede
not
Note
.
giue
such
attendance
to
these
things
;
but
in
the
meane
while
,
wee
see
that
we
are
greatly
set
backe
thereby
.
So
that
it
is
manifest
,
that
without
diligent
heed
taking
to
the
strengthening
of
our
faith
,
we
easily
grow
to
distrust
God
and
his
promises
.
And
much
more
,
if
we
will
hearken
to
such
voyces
as
we
shall
too
oft
heare
sounding
in
our
eares
,
that
we
neede
not
take
such
paine
,
nor
haue
our
heads
beaten
and
occupied
about
it
:
whereas
all
diligence
is
to
be
giuen
thereto
for
attaining
so
excellent
a
gift
,
as
that
is
.
And
most
of
all
,
when
by
willing
offendings
of
God
we
weaken
our selues
;
which
how
small
need
we
haue
of
,
we
may
easily
see
,
when
we
consider
that
wee
fall
to
doubting
through
the
vntowardnes
of
our
hearts
,
without
adding
further
sinne
,
our
faith
being
fitly
compared
to
fire
,
which
may
as
well
goe
out
by
negligence
in
adding
thereto
,
as
wilfulnes
in
quenching
thereof
.
This
our
sinne
in
so
hardly
giuing
credit
to
God
,
is
aggrauated
hereby
,
that
if
we
are
to
deale
with
men
,
about
great
matters
,
wee
are
easily
satisfied
,
and
beleeue
them
,
if
wee
haue
their
word
and
writing
:
which
manifesteth
too
plainly
our
distrust
towards
God
,
from
whom
nothing
is
inough
to
stay
vs
,
vnlesse
with
Thomas
we
may
grossely
feele
and
see
that
which
we
desire
.
Nay
I
say
more
,
if
we
be
to
compasse
any
matter
for
our
owne
pleasure
,
profit
,
or
preferment
,
oh
how
bold
and
full
of
courage
we
be
,
although
we
must
goe
vnder
perill
,
losse
,
or
any
such
like
thing
,
for
obtaining
the
same
:
but
to
suffer
any
difficultie
or
danger
,
so
much
as
to
stretch
out
our
faith
to
beleeue
,
or
our
hope
to
waite
for
that
which
God
hath
promised
,
though
hee
giue
vs
neuer
so
great
cause
and
incouragement
,
by
good
euidence
and
testimonie
,
Note
.
and
by
former
experience
,
of
others
,
and
our selues
,
yet
wee
haue
no
heart
to
it
.
Therefore
if
we
be
wise
,
let
vs
be
much
stronglier
built
vp
in
the
confidence
of
Gods
fauour
,
and
of
his
promises
,
take
more
paines
to
abide
therein
,
pray
and
watch
against
the
occasions
of
vnsetling
it
,
and
chaine
vp
our
so
great
ascribing
(
as
we
haue
done
)
to
sense
and
reason
.
And
so
doing
,
we
shall
see
our selues
well
propped
vp
and
vpholden
,
though
we
haue
no
promise
of
miracles
to
doe
it
,
as
Gedeon
had
.
Of
one
of
the
signes
that
Gedeon
asked
,
wee
haue
heard
:
now
followeth
the
other
.
When
Gedeon
had
desired
one
signe
,
that
the
fleece
might
be
moistened
with
dew
,
and
the
ground
drie
,
now
he
desired
,
that
when
dew
was
on
the
Vers.
38.
39.
40.
earth
the
fleece
might
be
drie
;
and
to
both
the
signes
asking
,
God
yeelded
;
which
he
would
not
haue
easily
done
,
if
he
had
not
approued
it
.
To
teach
,
that
if
in
our
weaknes
and
timourousnes
wee
had
this
wisedome
,
to
repaire
to
God
,
and
make
our
mone
to
him
,
in
feeling
our
burthen
,
and
to
say
with
confidence
,
Lord
strengthen
our
faith
;
we
should
be
staied
and
eased
:
and
so
in
all
distempers
whatsoeuer
,
we
should
not
be
left
to
our selues
,
nor
forsaken
.
Which
many
(
as
I
said
)
haue
not
learned
to
doe
,
and
therefore
their
whole
life
is
but
a
conflicting
with
doubts
and
feares
,
rising
anew
in
their
mindes
,
and
that
endlesly
,
by
the
malice
of
the
diuell
disquieting
and
molesting
them
:
and
hindring
them
from
that
resolution
and
holy
boldnesse
which
God
alloweth
and
commandeth
to
be
in
them
.
And
whereas
the
enemie
buzzeth
into
them
,
that
it
were
presumption
to
hold
the
promise
of
forgiuenes
and
life
,
otherwise
then
doubtingly
:
this
fact
of
Gedeon
in
so
earnest
and
doubled
requesting
of
strength
and
confirmation
from
God
,
should
dash
and
quench
it
.
And
so
by
our
proofe
of
Gods
answering
our
prayers
at
one
time
,
wee
should
learne
to
vse
the
same
meanes
againe
in
a
like
manner
,
and
as
often
as
neede
shall
require
at
another
time
:
knowing
,
that
as
it
is
Gods
honour
to
be
beleeued
in
his
promises
;
so
it
stands
with
his
good
liking
,
that
we
often
sue
to
him
,
to
giue
vs
some
cleere
insight
into
them
,
how
they
belong
to
vs
,
(
though
wee
tye
him
to
no
certaine
measure
)
that
so
we
may
be
staied
.
Neither
is
it
to
be
omitted
,
that
Gedeon
in
this
second
suit
,
commeth
with
a
deprecation
of
his
owne
boldnes
and
importunitie
with
God
,
which
must
be
warily
vnderstood
.
For
hereby
it
followes
not
,
that
God
was
angrie
,
or
Gedeon
was
bold
in
making
this
request
:
(
for
then
Gedeon
had
sinned
highly
in
doing
that
which
he
knew
would
anger
God
)
but
rather
out
of
a
most
inward
feeling
of
that
vnbleefe
which
hee
desired
to
be
forgiuen
,
and
supplied
with
confidence
:
as
also
in
deepe
humilitie
,
considering
how
great
a
libertie
he
had
(
being
but
a
sillie
worme
)
that
he
might
speake
so
freely
to
the
Almightie
,
and
be
admitted
into
such
familiaritie
with
his
Maiestie
;
he
vttereth
this
speech
full
of
reuerence
,
Be
not
angrie
with
thy
seruant
;
as
if
hee
should
say
,
It
is
iust
with
thee
to
bee
displeased
with
my
weaknesse
in
beleeuing
:
but
(
O
Lord
)
pardon
that
(
bee
not
angrie
)
and
seeing
I
craue
strength
against
it
,
(
as
thou
giuest
me
leaue
to
doe
)
let
my
desire
be
granted
,
and
my
infirmitie
couered
.
And
in
both
the
respects
named
,
the
Saints
of
God
in
Scripture
haue
euer
vsed
themselues
thus
reuerently
and
humbly
,
and
the
Lord
so
respectiuely
,
as
Gedeon
here
doth
.
As
the
example
of
Abraham
shewes
,
praying
for
Gedeon
.
So
wise
,
and
able
to
vse
such
a
priuiledge
,
should
we
al
seeke
to
be
,
that
we
knowing
how
base
mettle
we
are
,
euen
dust
and
wormes
,
priuiledge
,
(
that
I
say
no
more
)
and
yet
admitted
into
the
presence
of
God
of
glory
,
we
should
admire
it
with
humilitie
,
that
he
giues
vs
accesse
to
him
;
oh
how
should
it
affect
vs
,
yea
what
reuerence
should
it
draw
from
vs
?
Euen
as
when
a
poore
man
comes
often
to
the
same
friend
to
borrow
money
:
he
comes
not
saucily
and
loosely
,
as
if
it
were
a
common
matter
,
and
for
the
which
he
were
little
beholding
to
him
,
but
caries
thanks
and
reuerence
in
his
countenance
and
behauior
.
But
of
this
story
of
Gedeon
before
.
And
this
is
that
which
I
purposed
to
say
of
,
and
concerning
our selues
.
3
Now
that
which
I
haue
to
say
of
the
Lord
is
this
:
namely
,
how
respectiue
he
is
to
his
children
,
and
what
a
ready
eare
he
giueth
to
our
prayers
,
yea
and
that
particularly
in
this
point
,
of
strengthening
our
faith
.
Gedeon
twise
desired
a
signe
to
confirme
him
,
and
God
granted
it
to
him
.
To
shew
,
that
if
(
as
I
haue
said
)
we
could
pray
for
it
,
and
long
for
that
grace
(
as
precious
as
it
is
)
it
should
be
granted
vs
.
But
we
would
bee
glad
to
inioy
it
,
but
in
our
weaknesse
and
fainting
,
we
doe
not
plie
God
with
feruent
requests
,
that
we
may
Note
.
be
setled
in
belieuing
either
that
power
ouer
our
speciall
sinne
shal
be
giuen
vs
,
or
hope
and
patience
to
beare
some
trouble
.
If
we
were
oft
with
God
in
this
behalfe
,
and
earnest
;
wee
should
finde
,
that
God
would
furnish
vs
accordingly
,
aboue
that
which
wee
could
looke
for
.
Thus
Abraham
,
Dauid
,
Paul
with
others
,
grew
strong
in
faith
.
And
this
of
the
whole
chapter
.
THE
SEVENTH
CHAPTER
OF
THE
Booke
of
IVDGES
.
Vers.
1.
Then
Ierubbaal
(
who
is
Gedeon
)
rose
vp
earely
and
all
the
people
that
were
with
him
,
and
pitched
beside
the
well
of
Harod
:
so
that
the
hoast
of
the
Midianites
,
was
on
the
North
side
of
them
,
in
the
valley
by
the
hill
Moreh
.
2.
And
the
Lord
said
vnto
Gedeon
,
The
people
that
are
with
thee
are
to
many
for
me
to
giue
the
Midianites
into
their
hands
,
lest
Israel
make
their
vaunt
against
mee
,
and
say
,
My
hand
hath
saued
me
.
3.
Now
therefore
proclaime
in
the
audience
of
the
people
,
and
say
,
Whosoeuer
is
timerous
or
fearefull
,
let
him
returne
,
and
depart
earely
from
mount
Gilead
.
And
there
returned
of
the
people
,
that
were
at
mount
Giliad
,
two
and
twentie
thousand
,
so
that
ten
thousand
remained
.
4.
And
the
Lord
said
vnto
Gedeon
,
The
people
are
yet
too
many
,
bring
them
downe
vnto
the
water
and
I
will
trie
them
for
thee
there
:
and
of
whom
I
say
to
thee
,
this
man
shall
goe
with
thee
,
the
same
shall
goe
with
thee
:
and
of
whomsoeuer
I
say
vnto
thee
,
this
man
shall
not
goe
with
thee
,
the
same
shall
not
goe
.
5.
So
he
brought
downe
the
people
vnto
the
water
.
And
the
Lord
said
vnto
Gedeon
.
As
many
as
lap
the
water
with
their
tongues
,
as
a
dogge
lappeth
,
them
put
by
themselues
:
and
euery
one
that
shall
bow
downe
his
knees
to
drinke
,
put
apart
.
6.
And
the
number
of
them
that
lapped
,
by
putting
their
hands
to
their
mouthes
,
were
three
hundred
men
:
but
all
the
remnant
of
the
people
kneeled
downe
vpon
their
knees
to
drinke
water
.
7.
And
the
Lord
said
vnto
Gedeon
,
By
these
three
hundred
men
that
lapped
,
will
I
saue
you
,
and
deliuer
the
Midianites
into
thine
hand
:
and
let
all
the
other
people
,
goe
euery
man
vnto
his
place
.
8.
So
the
people
tooke
victuals
with
them
,
and
their
trumpets
,
and
he
sent
all
the
rest
of
●srael
,
euery
man
to
his
tent
,
and
retained
the
three
hundred
men
:
and
the
hoast
of
Midian
was
beneath
him
in
a
valley
.
THe
summe
in
generall
,
and
parts
of
the
Chapter
are
first
to
bee
considered
,
The
summe
and
parts
of
the
Chapter
.
and
then
a
more
particular
view
to
be
taken
of
it
afterwards
:
and
the
summe
may
be
laid
out
in
the
parts
,
which
are
three
.
The
first
,
how
God
made
Gedeon
send
all
the
people
,
saue
three
hundred
,
backe
againe
,
as
being
too
many
for
the
battell
,
to
verse
9.
The
second
,
how
God
assured
him
againe
of
the
victorie
,
by
a
dreame
,
which
one
of
the
enemies
had
,
and
by
the
interpreting
of
it
by
another
of
them
in
Gedeons
hearing
,
and
this
to
the
16.
verse
.
The
third
is
the
victorie
it selfe
ouer
them
,
which
God
gaue
him
:
and
this
to
the
end
of
the
Chapter
.
The
first
part
of
the
Chapter
.
TO
come
to
the
first
part
,
there
is
no
difficultie
in
it
,
for
when
hee
had
The
sense
of
the
first
part
.
pitched
his
army
,
ready
to
goe
meete
the
enemies
,
the
Lord
caused
him
to
send
them
all
away
(
excepting
three
hundred
)
lest
they
should
giue
out
,
that
they
had
ouercome
the
Midianites
by
their
owne
strength
.
And
those
three
hundred
hee
also
appointed
to
him
,
taking
them
out
of
the
ten
thousand
,
that
remained
after
the
sending
of
the
other
two
and
twenty
thousand
away
.
In
Gedeons
drawing
neere
the
enemies
with
his
armie
,
wee
may
see
The
sense
of
the
first
verse
,
and
the
doctrine
.
Note
.
how
hee
was
confirmed
in
his
faith
that
hee
should
obtaine
the
victorie
,
whereabout
he
had
doubted
so
much
before
.
And
although
I
grant
,
that
it
was
meet
he
should
be
staied
by
so
great
meanes
as
God
vsed
for
that
purpose
,
yet
we
see
that
faith
commonly
failes
most
,
when
the
triall
is
greatest
,
and
the
danger
neerest
.
Therefore
in
that
he
was
now
heartned
and
incouraged
,
when
he
saw
the
great
number
of
the
Midianites
,
and
he
himself
was
now
with
his
small
armie
in
comparison
of
theirs
,
to
meete
and
fight
with
them
:
it
is
cleare
,
that
he
was
well
perswaded
of
the
truth
of
Gods
promise
,
and
that
he
did
cast
himself
confidently
thereupon
.
Thus
his
faith
grew
and
Doct.
vers.
1.
shewed
it selfe
apparantly
.
So
should
we
,
when
we
haue
been
much
laboured
with
,
to
belieue
by
the
preaching
of
the
Gospell
,
and
haue
our selues
also
much
been
occupied
in
attaining
thereto
;
we
should
,
I
say
,
then
look
for
the
fruit
thereof
.
And
namely
,
to
haue
proofe
of
our
faith
indeed
,
in
and
about
the
common
difficulties
,
wherein
in
times
past
wee
haue
bee
foiled
,
and
found
it
almost
impossible
sometime
,
or
at
least
very
vnlike
that
we
should
preuaile
by
faith
,
euen
there
I
say
,
we
should
looke
to
haue
some
strength
thereof
otherwise
then
in
former
times
.
As
for
example
,
when
a
man
seeth
his
sinnes
and
the
guilt
of
them
,
though
he
be
truly
humbled
for
them
:
euen
then
to
lift
vp
the
hand
of
faith
to
heauen
,
and
lay
hold
on
the
mercy
of
God
in
Christ
.
Also
in
time
of
temptation
,
to
resist
temptation
,
by
beleeuing
,
that
God
wil
giue
vs
victorie
.
Againe
,
when
a
man
must
lose
goods
,
and
life
,
and
all
that
hee
hath
for
the
Gospell
,
or
else
to
forsake
it
,
then
to
cleaue
fast
vnto
it
,
beleeuing
that
we
shall
be
great
gainers
thereby
.
And
so
,
when
a
man
wanteth
meat
,
drink
,
and
apparrell
,
yet
euen
then
,
to
acknowledge
Gods
prouidence
,
though
by
weake
meanes
,
and
rest
in
it
peaceably
.
In
like
manner
,
hauing
long
heard
the
word
,
and
how
we
should
make
it
profitable
to
our selues
by
belieuing
it
,
we
should
grow
to
this
point
,
that
we
should
be
wearie
of
our
rouing
and
wandering
,
of
our
sleeping
,
of
our
discoursing
and
disputing
against
that
which
we
like
not
,
being
vnpleasant
to
our
flesh
,
and
say
with
Samuel
:
Speake
Lord
,
for
now
thy
seruant
heareth
,
and
is
ready
to
rest
in
thy
will
,
whither
reproouing
,
commanding
,
or
incouraging
:
yea
and
to
be
vpholden
,
guided
,
reformed
,
or
kept
within
compasse
,
whither
by
the
terrors
,
commandements
,
or
promises
of
it
.
So
ought
we
in
all
other
parts
of
dutie
to
be
readie
to
say
euery
one
for
himselfe
,
Lord
,
now
haue
I
learned
how
I
should
worke
in
my
Note
.
calling
,
vse
my
peace
and
prosperitie
,
behaue
my selfe
in
secret
,
and
with
others
,
and
walke
throughout
my
life
innocently
and
fruitfully
,
belieuing
that
I
shall
not
lose
the
fruit
of
my
labour
.
And
further
,
I
blesse
thy
name
,
I
am
ready
to
bee
put
the
triall
,
and
am
not
altogether
as
in
times
past
,
each
occasion
offered
by
thy
Maiestie
is
welcome
,
I
am
the
more
incouraged
to
stoope
meekely
vnder
mine
affliction
,
when
I
see
thou
hast
sent
it
,
for
then
I
belieue
thou
art
readier
to
assist
mee
in
bearing
it
,
and
that
thou
wilt
giue
a
good
issue
out
of
it
:
and
therefore
farre
be
it
from
me
to
be
so
plunged
Note
.
and
amazed
at
trials
,
as
I
haue
been
,
for
that
were
to
be
euer
learning
,
and
neuer
come
to
knowledge
,
yea
it
were
alway
to
be
a
child
,
going
by
the
helpe
of
others
,
and
neuer
alone
,
which
is
the
propertie
of
a
changeling
.
And
thus
doing
,
wee
shall
find
that
which
the
good
Martyr
found
;
that
when
God
called
him
to
the
stake
he
endured
the
fire
,
though
before
hee
could
not
endure
the
flame
of
a
candle
to
singe
so
much
as
his
finger
.
In
these
,
and
such
like
,
to
haue
proofe
of
our
faith
,
is
a
thing
much
to
bee
reioyced
in
,
and
a
good
signe
that
our
faith
groweth
,
and
is
strengthened
otherwise
then
it
hath
been
in
times
past
,
according
to
the
saying
of
the
Apostle
to
the
Colossians
:
Be
rooted
and
grow
in
Coloss
2.
7.
faith
,
that
ye
may
abound
therein
.
And
so
I
might
say
of
many
things
particularly
,
as
of
impatience
,
anger
,
wrath
,
vncleane
and
vnchast
desires
,
excessiue
feare
of
trouble
,
conceits
,
terchinesse
,
rash
iudging
,
and
many
other
more
:
when
we
haue
pursued
,
and
had
them
in
the
chace
,
disliking
,
condemning
,
and
long
time
and
oft
praying
against
them
,
we
should
looke
for
some
victorie
ouer
them
,
and
by
the
faith
in
which
we
prayed
,
to
rest
perswaded
,
that
such
meanes
shall
not
bee
vsed
of
vs
in
vaine
:
but
looke
that
the
rootes
of
them
,
which
were
fast
setled
in
our
hearts
before
,
be
now
loosened
in
vs
,
and
more
and
more
dailie
,
and
that
it
shall
so
appeare
euen
then
,
when
any
new
occasion
shall
bee
offered
,
and
when
we
shall
be
prouoked
to
offend
by
any
.
This
will
liuely
shew
,
(
though
wee
shall
neuer
be
vtterly
void
of
the
reliques
and
ex●crements
of
our
corrupt
and
rebellious
heart
,
)
that
our
faith
is
better
confirmed
in
the
word
that
commandeth
vs
,
to
purge
them
out
.
And
this
a
man
would
thinke
were
more
to
the
honour
of
Christians
,
then
to
boast
and
iangle
of
their
faith
,
and
faile
in
the
triall
ridiculously
:
which
is
an
easie
religion
to
learne
,
if
it
might
goe
for
payment
.
To
whom
a
man
might
say
,
Where
is
now
that
tongue
of
thine
,
which
so
lustily
bragged
of
faith
?
as
Zebul
said
to
Gaal
,
cap.
9.
Also
we
further
see
here
,
that
though
Gedeon
had
the
promise
of
God
that
Doct.
2.
he
should
ouercome
the
Midianites
,
yet
hee
lies
not
still
,
but
serueth
Gods
prouidence
by
furnishing
himselfe
with
a
armie
good
as
he
could
conueniently
to
goe
against
them
.
And
so
we
ought
to
vse
ordinary
meanes
to
bring
any
worke
to
passe
appointed
vs
of
God
,
though
wee
haue
the
promise
of
good
successe
from
him
,
and
yet
againe
on
the
other
side
,
we
should
not
attribute
any
thing
to
them
,
for
that
were
to
detract
from
God
his
due
.
But
of
this
before
at
large
.
THE
FORTIE
FIVE
SERMON
ON
THE
SEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
goeforward
where
I
left
,
in
this
verse
,
God
tels
Vers.
2.
Gedeon
,
that
the
people
of
his
armie
were
too
many
to
giue
the
victory
vnto
,
lest
they
should
ascribe
it
to
themselues
.
This
speech
of
the
Lord
sheweth
,
how
vnfit
wee
bee
,
to
haue
any
great
matter
committed
to
vs
,
or
to
our
trust
and
gouernment
,
for
wee
are
most
Note
.
Lam.
1.
1.
prone
to
abuse
it
:
and
therefore
he
is
faine
oft-times
to
take
away
many
good
things
from
vs
,
lest
they
should
much
hurt
vs
,
though
they
might
(
if
wee
could
rightly
vse
them
)
turne
to
our
great
good
,
and
the
benefit
of
others
.
This
people
of
Israel
,
if
they
had
gone
altogether
to
the
battell
,
and
got
the
victory
,
they
would
not
haue
acknowledged
God
to
haue
giuen
it
them
,
but
their
owne
power
and
skill
,
and
yet
wee
know
how
miserable
they
were
a
little
before
,
when
Gedeon
himselfe
complained
in
what
distresse
they
were
,
and
how
low
they
were
brought
:
so
that
one
would
thinke
,
they
were
vnfit
inongh
to
ascribe
ought
to
themselues
,
and
that
they
ought
rather
(
hauing
been
brought
from
such
bondage
as
they
had
been
in
before
)
yea
and
they
might
also
easily
haue
seene
cause
to
giue
glory
to
God
for
it
,
if
they
with
two
and
thirtie
thousand
(
especially
so
many
thousands
of
them
being
faint-hearted
souldiours
)
had
subdued
more
then
an
hundred
thousand
persons
.
And
this
is
the
more
odious
in
this
people
,
because
they
would
haue
abhorred
such
a
leaud
conceit
or
quality
in
themselues
while
they
remained
vnder
bandage
,
yea
,
if
they
had
been
asked
:
What
if
by
you
(
being
but
feeble
and
few
in
respect
of
your
enemies
:
)
the
Lord
would
destroy
the
Midianites
,
would
you
not
thinke
God
had
fought
mightily
for
you
?
Oh
they
would
haue
confessed
no
lesse
,
but
seene
that
it
had
been
cause
of
great
thanks
.
True
;
till
the
victorie
had
been
gotten
:
and
then
who
but
themselues
had
foiled
the
Midianites
?
So
it
may
be
Saul
and
Ieroboam
while
they
were
vnderlings
,
would
haue
counted
it
a
greater
priuiledge
,
and
themselues
highly
indebted
to
God
,
if
hee
would
haue
bestowed
a
lesse
matter
then
a
kingdome
vpon
them
,
but
when
they
had
got
it
,
they
shewed
they
were
vnable
to
be
made
partakers
of
so
great
a
felicitie
:
and
wee
see
,
that
they
were
not
fit
to
haue
so
weighty
and
glorious
matters
as
kingdoms
committed
vnto
them
.
Euen
as
wee
see
,
meane
and
beggarly
persons
,
that
neuer
knew
what
belonged
to
wealth
or
dignitie
,
yet
if
they
be
raised
vnto
it
,
cannot
beare
it
,
nay
the
ground
cannot
beare
them
:
if
they
bee
set
on
horsebacke
,
they
ride
out
of
reason
,
euen
till
they
breake
their
owne
neckes
:
whereas
ingenuous
and
wel-bred
natures
can
aswell
carry
themselues
in
such
a
condition
,
(
especially
if
education
and
grace
meet
together
)
as
the
poorest
can
in
a
bace
and
simple
.
And
surely
many
of
vs
can
as
hardly
beare
a
little
wealth
,
small
reuenues
,
a
few
hundreds
,
nay
Note
.
scores
,
as
Saul
and
the
other
could
their
kingdomes
:
though
(
ere
wee
had
them
)
we
were
as
lowly
and
meane
in
our
owne
eies
,
as
our
fellowes
.
Therefore
,
as
I
said
,
we
may
see
,
how
soone
we
abuse
Gods
benefits
,
and
all
such
good
liberties
,
as
he
bestoweth
vpon
vs
,
as
riches
,
health
,
promotion
,
credit
(
I
would
I
might
not
say
spirituall
gifts
also
)
euen
as
Pharaoh
his
princely
estate
and
greatnes
:
the
rich
man
in
the
Gospell
,
his
wealth
:
Herod
,
Luke
12.
19.
Actes
12.
23.
the
very
praise
and
commendation
that
was
giuen
him
by
the
people
.
So
we
that
can
challenge
nothing
at
Gods
hands
as
due
debt
to
vs
,
but
trouble
and
sorrow
,
which
is
the
fruite
of
our
sinne
;
what
a
lamentable
case
is
it
,
that
the
Lord
sparing
vs
much
from
sundrie
calamities
,
and
furnishing
vs
with
benefits
of
diuers
kinds
,
to
draw
vs
to
know
,
loue
,
belieue
in
him
and
honour
him
,
that
we
cannot
for
al
this
,
so
soone
inioy
any
thing
that
is
ought
worth
,
but
by
and
by
wee
set
vp
our
brustles
,
wee
forget
from
what
a
cursed
estate
,
and
whence
we
came
,
and
kick
vp
our
heeles
against
the
Lord
:
and
yet
this
is
easie
to
bee
seene
in
all
estates
of
men
,
and
kinds
of
Gods
benefits
.
So
that
the
Lord
if
he
loue
vs
,
seeth
that
there
is
no
better
way
to
be
taken
with
vs
for
our
good
,
then
to
take
away
such
liberties
againe
from
vs
,
and
to
let
out
our
humours
,
seeing
they
breed
but
a
pleurisie
in
vs
,
or
to
crosse
vs
in
them
,
lest
they
should
steale
away
our
hearts
from
him
,
and
so
we
driue
him
to
say
of
his
benefits
,
as
he
did
of
this
people
:
There
be
too
many
of
them
,
I
must
make
them
fewer
,
or
else
they
wil
glory
of
their
multitude
and
greatnes
.
Euen
so
we
cause
the
Lord
to
say
of
vs
,
as
to
Saul
(
a
bad
person
)
they
haue
to
much
Note
.
wealth
,
I
must
plucke
some
of
it
from
them
:
they
haue
had
health
too
long
,
I
must
abridge
them
of
it
:
they
haue
had
too
many
of
my
benefits
,
as
ease
,
credit
,
countenance
,
&c.
vnlesse
they
could
vse
them
better
,
I
must
,
saith
the
Lord
,
of
necessitie
take
them
from
them
.
And
this
is
the
cause
why
the
Lord
holds
many
of
his
vnder
,
that
commonly
they
haue
no
great
matters
put
into
their
hands
,
and
are
much
crossed
in
those
earthly
commodities
that
they
loue
best
,
lest
they
should
be
the
worse
for
them
.
And
it
is
rarely
seene
,
that
euen
they
are
better
by
them
,
then
if
they
had
them
not
.
Therefore
except
God
shall
bestow
vpon
vs
an
humble
and
wise
heart
,
and
well
ballanced
with
grace
,
to
account
of
these
things
as
they
are
,
to
wit
,
transitory
,
and
soone
flitting
away
,
and
to
valew
the
heauenly
treasure
of
faith
,
and
a
godly
life
aboue
all
earthly
riches
:
let
vs
know
that
the
Lord
deales
wiselier
with
vs
,
then
we
are
aware
,
in
dieting
and
shortning
of
vs
:
and
we
our selues
shall
see
it
as
clearely
in
time
(
if
wee
marke
it
)
as
these
Israelites
did
,
that
God
hath
done
vs
no
wrong
in
taking
somewhat
away
which
we
had
,
or
denying
vs
somewhat
which
we
desire
.
And
as
for
such
as
seeke
aboue
all
things
to
florish
and
haue
the
world
at
will
,
they
are
not
so
happie
,
as
they
bee
counted
,
especially
in
their
owne
reckoning
,
neither
will
shew
themselues
the
wisest
men
in
the
end
:
as
by
this
and
the
like
,
may
bee
seene
of
them
that
will
weigh
it
.
But
to
come
yet
more
neere
to
that
which
is
noted
in
the
text
,
not
onely
men
abuse
Gods
benefits
other
waies
,
but
this
one
way
also
,
that
is
,
to
vaine-glorie
,
as
it
is
said
,
that
this
people
here
mentioned
would
haue
done
:
and
therefore
the
holy
story
addeth
it
as
a
reason
why
the
Lord
would
not
haue
so
many
goe
to
the
battell
,
least
they
should
say
,
that
they
had
preuailed
by
their
owne
might
,
and
so
should
haue
taken
Gods
honour
to
themselues
.
And
by
this
wee
learne
,
why
God
denieth
,
and
doth
not
giue
vs
in
our
attempts
,
many
,
great
,
or
any
meanes
at
all
sometime
,
and
if
he
doe
,
yet
not
with
any
good
successe
,
or
at
least
,
not
as
hee
is
wont
to
doe
,
(
although
to
mans
reason
there
bee
likelihood
enough
,
yea
very
great
)
because
if
he
should
,
man
would
snatch
the
glorie
from
him
to
himselfe
.
As
Nabuchadnezzar
did
when
he
said
:
This
is
great
Babel
that
I
haue
built
:
Zenacherib
that
Dan
4
30.
E●●
.
35
15.
1.
King
.
20.
11.
blasphemed
the
Lord
by
his
Captaine
Rabshakeh
:
So
Benhadad
so
grosly
for
got
himselfe
in
boasting
what
he
would
doe
,
that
hee
was
answered
wisely
in
this
manner
,
[
Let
not
him
that
girdeth
on
his
harnesse
,
boast
himselfe
,
as
he
that
putteth
it
off
]
And
they
to
whom
S.
Iames
wrote
,
how
foolishly
concluded
they
before
the
successe
,
and
bragged
of
their
gaine
,
before
they
Iames
4.
13.
knew
they
should
haue
it
?
What
would
they
haue
done
(
thinke
we
)
if
they
had
alreadie
enioyed
it
also
?
And
is
not
this
strange
,
that
whereas
wee
pretend
,
(
if
wee
might
partake
such
and
such
blessings
)
wee
would
bee
much
more
thankfull
and
seruiceable
for
them
,
the
Lord
should
conuict
vs
of
dissimulation
and
falsehood
,
telling
vs
that
we
know
not
our
owne
hearts
,
for
wee
would
bee
more
proud
,
bold
,
and
vainglorious
?
So
that
if
the
Lord
should
not
bewray
to
vs
,
what
poison
lurkes
in
vs
,
we
should
thinke
that
he
did
himselfe
great
wrong
in
cutting
many
short
of
their
desires
,
who
might
be
like
to
doe
him
seruice
by
enioying
them
:
whereas
(
alas
)
he
knowes
that
in
so
doing
,
hee
loseth
no
honour
himselfe
in
so
dealing
with
men
,
nay
hee
hath
much
adoe
by
such
meanes
to
keepe
men
from
destruction
,
at
least
from
deepe
dishonouring
of
him
.
But
to
returne
,
it
is
most
true
,
that
if
God
did
not
denie
much
to
vainglorious
persons
which
they
desire
,
they
would
neuer
giue
him
his
due
,
but
take
it
to
themselues
:
insomuch
as
wee
see
that
such
doe
not
onely
vaunt
of
their
wealth
,
birth
,
strength
,
and
such
like
,
but
if
they
haue
onely
some
good
qualitie
,
as
that
they
be
prouident
husbands
,
or
will
keepe
their
promise
,
and
pay
their
due
,
where
it
is
owing
,
they
glorie
thereof
,
and
disgrace
other
that
faile
therein
,
though
the
most
of
their
other
doings
may
be
cast
as
dung
in
their
faces
,
to
their
shame
.
But
giue
we
vnto
God
his
due
:
promise
we
to
our selues
nothing
,
but
vpon
condition
if
God
will
:
and
acknowledge
wee
him
as
the
giuer
,
and
as
one
that
hath
right
to
dispose
of
that
which
he
hath
giuen
vs
:
and
when
we
are
denied
successe
in
that
which
wee
hope
to
bring
to
passe
,
let
vs
in
token
that
we
confesse
the
Lord
may
iustly
ioynt
vs
,
not
fume
and
fret
,
raile
and
curse
,
and
much
lesse
vtter
we
so
much
in
words
to
others
,
that
we
thinke
we
are
accursed
,
when
wee
see
ourselues
crossed
,
but
beare
wee
it
meekly
and
patiently
:
and
the
greater
our
gifts
are
,
which
we
haue
receiued
,
in
more
humble
,
fruitfull
,
and
dutifull
manner
let
vs
shew
our selues
to
vse
them
.
That
Gedeon
was
bidden
to
send
away
many
of
the
people
,
and
why
;
we
Vers.
3.
haue
heard
:
now
let
vs
see
who
they
are
that
be
exempted
from
the
warre
,
and
sent
backe
,
(
of
which
sort
there
were
two
and
twentie
thousand
)
the
text
noteth
them
to
bee
those
that
were
faint-hearted
and
timerous
,
and
so
had
God
commanded
in
Deuteronomy
that
such
should
be
sent
backe
,
lest
Deut.
20.
8.
they
should
discourage
other
.
Here
this
is
to
be
considered
;
when
Gedeon
their
Captaine
thought
them
meet
for
warre
,
and
God
had
called
them
also
to
that
place
,
and
duty
,
and
giuen
them
gifts
for
that
purpose
,
though
they
waxed
timerous
:
in
that
they
through
faint-heartednes
,
and
sloth
,
did
not
vse
and
employ
their
gifts
,
the
shame
and
sin
was
theirs
,
though
God
sent
backe
:
I
speake
it
for
our
owne
edification
and
benefit
;
for
if
many
here
were
exempted
by
God
from
the
battell
,
and
yet
thought
fit
and
meete
by
men
,
doe
not
well
bestow
and
vse
these
common
gifts
of
the
Spirit
,
as
skill
and
knowledge
in
manuary
things
pertaining
to
the
bodie
,
and
this
present
life
:
how
much
more
may
we
thinke
,
that
about
the
more
excellent
gifts
of
the
Spirit
,
as
illumination
,
and
matters
belonging
to
the
life
to
come
,
men
doe
deceiue
the
expectation
of
those
with
whom
they
liue
,
and
be
other
,
I
meane
farre
worse
then
they
goe
for
?
Oh
it
is
true
,
that
there
are
many
Note
.
persons
,
who
goe
in
the
sight
of
men
for
good
:
yet
the
Lord
doth
not
account
so
of
them
,
but
exempt
them
from
his
militant
Church
,
euen
as
he
shoaleth
out
a
great
many
of
these
souldiers
,
as
faint
and
vnfit
for
warre
,
when
they
should
come
to
fight
with
their
enemies
:
whom
yet
Gedeon
thought
meete
persons
for
it
,
and
yet
we
know
,
wee
are
much
easilier
deceiued
in
iudging
about
them
,
then
these
.
Looke
we
therefore
to
it
,
in
a
thing
by
infinite
degrees
more
precious
,
how
God
iudgeth
of
vs
:
and
hang
wee
not
vpon
the
opinion
of
men
.
For
hee
is
not
allowed
whom
men
or
ones
2.
Cor.
10.
18.
selfe
praiseth
,
but
whom
God
praiseth
.
And
therefore
we
are
not
to
account
of
all
that
are
among
vs
professing
the
Gospell
,
no
,
though
they
be
not
branded
with
notorious
sins
,
to
be
sound
hearted
and
good
Christians
,
though
we
know
no
other
by
them
,
till
God
make
them
manifest
,
as
he
did
these
in
their
kind
:
Is
it
for
vs
to
iudge
before
the
time
?
but
howsoeuer
men
iudge
,
such
as
feare
God
,
and
depart
from
euill
(
as
he
himselfe
commended
Iob
for
such
an
one
)
it
is
sure
that
they
only
are
accepted
of
him
.
More
specially
to
applie
this
:
As
the
oddes
betweene
the
faint-hearted
and
valiant
souldiers
was
great
,
euen
three
to
one
:
and
yet
all
went
about
the
seruice
of
God
in
outward
shew
:
so
great
disproportion
there
is
(
among
such
as
worship
God
)
betweene
the
lukewarme
or
indifferent
sort
of
Christians
,
and
the
feruent
,
heartie
,
and
zealous
worshippers
.
Indeede
God
Rom
2.
28.
compared
with
Reu.
3.
16.
doth
not
inable
nor
allow
vs
to
seuer
the
one
from
the
other
(
so
that
wee
may
determine
how
farre
the
number
of
the
one
exceedes
the
other
)
as
here
he
did
Gedeon
:
but
wofull
proofe
bewraieth
no
lesse
then
I
haue
said
.
And
yet
he
that
dismissed
these
white-liuered
souldiers
from
the
armie
of
Gedeon
,
and
onely
accepted
the
seruice
of
these
three
hundred
,
whom
hee
fitted
for
the
purpose
with
faith
and
resolution
;
will
also
exclude
all
hollow-hearted
,
lukewarme
,
and
temporizing
Christians
from
hauing
a
part
among
such
as
he
will
honour
,
so
farre
as
that
he
will
not
bee
honoured
by
them
.
I
meane
not
that
all
Christians
should
bee
martiall
men
,
and
fit
for
the
field
:
but
as
Gods
worke
is
diuers
,
so
a
diuers
kinde
of
spirit
hee
requireth
in
them
that
doe
it
:
in
Gedeons
men
,
courage
and
might
;
in
Christians
,
feruencie
and
resolution
to
walke
with
God
.
For
though
wee
haue
no
Midianites
to
fight
withall
:
yet
we
haue
worse
enemies
,
both
within
vs
and
without
:
and
therfore
haue
need
of
spirituall
magnanimitie
to
vse
spirituall
weapons
against
them
.
And
though
we
were
not
warre-faring
men
,
yet
in
that
wee
be
but
waifaring
,
(
as
all
Christians
are
both
)
we
had
need
of
feruencie
and
spirit
.
For
he
that
in
generall
commands
,
Rom.
12.
Be
feruent
,
or
hot
in
spirit
;
commands
Rom.
12.
11.
Iames
5.
16.
Iames.
1.
19.
Matth.
11.
12.
the
same
in
prayer
,
Iam.
5.
saying
,
be
feruent
therein
;
likewise
in
hearing
,
Be
swift
to
heare
:
telling
vs
that
the
violent
snatch
the
kingdome
to
them
,
&c.
and
the
like
affection
also
we
must
haue
in
all
duties
.
Though
in
deede
when
dangers
and
troubles
befall
men
for
their
profession
,
then
is
a
speciall
occasion
offered
of
expressing
what
courage
is
in
them
:
but
if
wee
nourish
not
that
grace
daily
in
other
duties
,
how
shall
it
be
at
hand
when
we
haue
greatest
need
of
it
?
And
this
I
speake
,
because
I
see
that
the
ancient
and
heauenly
fire
which
once
appeared
most
worthily
in
many
,
both
in
their
entrance
and
progresse
of
their
good
course
of
pietie
and
a
good
conscience
,
is
turned
to
ashes
and
extinct
,
or
burnes
so
close
and
feeble
,
that
it
can
hardly
be
discerned
:
and
in
stead
thereof
,
either
a
blockishnes
and
deadnes
Note
.
is
come
vpon
men
,
or
a
faint-hearted
remisnesse
and
indifferencie
,
as
if
men
cared
not
greatly
whether
they
professed
or
no
,
and
(
saue
for
names
sake
)
many
could
be
content
to
be
without
it
well
enough
.
And
as
for
such
,
their
disgrace
is
as
farre
aboue
these
souldiers
of
Gedeon
,
as
their
sinne
:
for
these
were
onely
sent
backe
:
but
the
other
the
Lord
vomits
out
of
his
mouth
.
Some
there
are
(
through
Gods
goodnesse
euen
as
Gedeons
three
hundred
)
who
looke
to
the
Spirit
,
(
and
good
cause
,
for
it
is
the
temper
of
a
Christian
)
but
alas
how
few
?
Besides
that
,
the
diuell
in
stead
of
this
grace
,
brought
in
a
franticke
sort
of
furious
persons
,
whose
zeale
is
to
depart
from
the
Church
.
Now
(
to
returne
to
the
storie
)
wee
haue
heard
how
two
and
twentie
thousand
were
sent
backe
,
and
that
there
were
but
ten
thousand
left
to
goe
Doct.
2.
against
more
then
an
hundred
thousand
:
and
yet
that
the
Lord
said
,
that
euen
they
were
too
many
:
this
teacheth
,
that
he
would
haue
vs
to
learne
,
to
depend
on
him
without
meanes
,
(
if
hee
see
it
to
be
expedient
to
be
so
,
but
not
otherwise
)
and
by
those
which
are
very
weake
:
and
yet
he
would
haue
vs
to
be
perswaded
,
that
he
regardeth
and
seeketh
our
good
,
euen
when
hee
doth
so
.
But
of
this
before
.
He
said
moreouer
to
Gedeon
,
that
hee
would
trie
these
ten
thousand
for
Verse
4.
him
,
and
shew
him
who
were
fit
,
that
he
himselfe
might
see
it
.
For
men
are
dull
and
dimme
eyed
to
behold
Gods
secret
power
and
will
to
doe
them
good
,
if
he
giue
them
not
eyes
of
faith
to
behold
them
.
And
why
should
it
seeme
strange
that
the
Lord
should
doe
more
then
wee
can
see
?
and
if
wee
shall
see
no
likelihood
thereof
,
his
power
and
goodnesse
is
the
more
to
bee
admired
and
magnified
,
who
sheweth
it
so
manifestly
in
our
weakenesse
,
euen
when
men
see
not
how
.
As
who
saw
,
that
mightie
Pharaoh
,
Sisera
,
and
the
Midianites
here
spoken
of
,
were
like
to
be
brought
to
such
a
downfall
as
they
were
?
but
it
was
enough
that
God
had
said
it
.
And
therefore
our
Sauiour
,
Matth.
4.
tels
vs
,
Man
liueth
not
by
bread
onely
,
but
by
the
word
of
God
:
Matth.
4.
4.
and
in
like
manner
,
man
thriues
not
by
his
wit
,
prouidence
,
care
onely
,
but
by
the
blessing
of
God
:
No
,
his
rising
early
,
and
his
late
going
to
bed
,
and
Psal
127.
2.
eating
the
bread
of
sorrow
shall
not
auaile
to
maintaine
him
,
if
God
plucke
backe
his
hand
from
blessing
it
.
His
apparell
heates
him
not
of
it selfe
,
but
by
the
power
of
the
word
and
promise
.
Indeede
the
outward
meanes
men
see
,
taste
,
and
handle
,
and
therefore
in
a
grosse
manner
rest
in
them
,
and
discerne
no
superiour
power
of
God
in
them
,
much
lesse
beleeue
,
that
it
can
worke
without
them
:
so
that
if
meanes
faile
of
health
,
safetie
,
and
successe
,
they
giue
ouer
hope
:
especially
if
they
see
that
some
great
outward
barre
and
let
stops
their
way
:
whereas
yet
the
three
children
tell
the
King
of
Babel
,
That
they
beleeue
the
God
whom
they
serue
can
deliuer
them
,
not
onely
without
meanes
,
but
contrarie
to
meanes
.
Doubtlesse
in
the
Scripture
wee
haue
a
watchword
giuen
vs
of
this
sinne
,
euen
in
the
matters
of
saluation
it selfe
.
For
although
none
but
the
seede
of
Abraham
ordinarily
were
elected
and
saued
(
though
extraordinarily
some
were
)
before
the
comming
of
Christ
:
yet
they
who
onely
relied
vpon
these
outward
meanes
,
heard
this
spoken
to
them
:
Say
not
within
your selues
,
we
haue
Abraham
to
our
father
:
for
God
is
Matth.
3.
9.
able
of
stones
to
raise
vp
children
vnto
Abraham
.
But
because
men
separate
(
in
the
matter
of
happinesse
)
the
true
meanes
appointed
by
God
from
the
end
they
desire
:
I
meane
faith
,
repentance
,
humiliation
,
from
election
and
saluation
:
it
is
iust
with
God
also
to
meete
with
them
in
kinde
,
and
to
separate
their
carnall
ends
:
I
meane
wealth
,
prosperitie
and
the
like
,
from
the
meanes
which
they
vse
vnlawfully
,
and
to
his
dishonour
.
And
further
in
that
Gedeon
was
told
,
that
hee
must
take
none
but
those
Doct.
2.
whom
God
appointed
,
and
those
hee
must
take
:
it
teacheth
vs
that
Gods
word
must
direct
vs
in
all
our
actions
both
for
peace
and
warre
,
be
the
same
neuer
so
meane
and
base
:
and
that
whatsoeuer
face
wee
set
on
matters
,
yet
if
that
be
not
the
light
to
our
steps
,
we
walke
but
in
darknesse
.
Now
then
,
we
who
take
in
hand
so
many
things
in
the
day
,
and
so
throughout
our
life
,
how
can
wee
chuse
but
serue
him
after
our
owne
fantasies
,
if
wee
haue
not
Col
3.
16.
that
light
plentifully
dwelling
in
vs
to
guide
vs
?
Wherein
it
is
no
hard
thing
to
see
,
that
God
hath
much
against
vs
,
and
that
oft
times
,
when
we
be
at
the
best
,
seeing
no
man
call
tell
the
errors
of
his
actions
and
life
,
or
how
oft
hee
Psal.
130.
3.
Psal.
19.
12.
offendeth
.
So
that
if
hee
should
looke
straightly
what
is
done
amisse
,
who
should
be
able
to
stand
before
him
?
Here
I
will
stay
for
this
time
.
THE
FORTIE
SIXE
SERMON
ON
THE
SEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
HEere
the
Lord
shewes
Gedeon
who
they
were
that
Verse
5.
6.
should
goe
with
him
to
the
warre
,
when
they
were
led
to
the
waters
,
and
those
were
three
hundred
which
lapped
water
out
of
their
hands
:
for
these
were
industrious
and
fit
for
their
businesse
more
then
the
other
that
drunk
kneeling
downe
,
who
were
like
to
haue
been
an
vnprofitable
burden
to
the
rest
by
their
multitude
,
and
might
haue
giuen
aduantage
to
their
enemies
by
their
vnreadinesse
and
delay
,
if
occasion
should
haue
been
offered
.
And
the
thing
that
the
Lord
teacheth
vs
hereby
is
this
:
that
although
he
wil
haue
none
to
trust
in
themselues
,
yet
he
would
haue
them
ingenuous
and
industrious
men
,
fit
for
that
which
they
are
imployed
about
,
which
thing
is
requisite
in
all
callings
and
businesse
for
men
to
bee
willing
,
diligent
,
and
skilfull
about
that
they
professe
,
and
take
in
hand
,
that
with
good
conscience
all
may
be
performed
:
so
the
contrary
of
Christians
is
to
be
auoided
,
whether
minister
,
magistrate
,
or
priuate
person
,
the
husband
diligent
handed
,
the
wife
huswifely
:
none
lazie
,
idle
,
carelesse
.
But
of
this
I
spake
more
in
the
story
of
Othoniel
and
Caleb
,
before
chap.
1.
Here
the
Lord
saith
,
that
by
those
three
hundred
men
,
hee
would
deliuer
Verse
7.
Israel
:
which
was
another
strong
confirmation
of
Gedeons
faith
:
for
by
this
he
was
perswaded
to
obtaine
that
which
hee
had
already
begun
to
belieue
.
And
this
ought
to
bee
well
marked
of
vs
,
as
the
thing
which
wee
haue
great
Note
.
need
off
.
For
who
can
so
stedfastly
belieue
,
as
he
ought
,
and
hold
constant
therein
?
but
by
daily
and
continuall
meanes
,
the
Lord
doth
much
reuiue
and
quicken
our
faith
,
to
hold
on
our
hope
and
confidence
:
which
two
graces
wee
must
haue
well
setled
in
vs
,
and
as
faith
is
strengthened
in
vs
,
so
are
these
two
.
The
excellencie
of
hope
is
seene
in
the
epistle
to
the
Corinths
in
these
words
:
God
who
hath
deliuered
vs
from
so
great
a
death
,
and
doth
deliuer
2.
Cor.
1.
10.
vs
,
in
him
we
hope
also
,
that
he
will
deliuer
vs
.
The
Price
and
worthines
of
the
other
,
is
to
be
seene
clearely
in
the
Epistle
to
the
Hebrewes
,
thus
:
Cast
not
away
your
confidence
,
for
it
hath
great
recompence
Heb.
10.
32.
Note
.
of
reward
:
these
two
(
faith
and
confidence
)
make
their
whole
life
sweet
and
ioyfull
,
who
had
them
both
,
as
Dauid
who
said
of
confidence
(
which
is
the
fruit
of
faith
,
My
heart
is
fixed
,
I
will
sing
and
giue
thanks
.
The
vse
hereof
,
is
this
,
that
wee
looke
well
to
it
,
that
wee
find
our
part
in
these
by
oft
hearing
,
and
all
manner
of
repetitions
and
experience
of
Gods
promises
,
concerning
his
fauour
from
time
to
time
toward
vs
,
and
therewith
to
marke
our
often
faintings
,
doubts
and
feares
,
yea
,
and
that
about
one
and
the
same
action
,
that
we
may
see
cause
the
better
to
fortifie
our selues
against
them
.
But
alas
few
marke
any
such
thing
,
I
meane
euen
of
those
,
who
may
take
good
thereby
,
(
for
all
are
not
capable
of
it
)
but
shrinke
at
the
hearing
of
any
hardnesse
comming
toward
them
,
and
so
gather
no
experience
of
their
faith
,
hope
and
confidence
against
new
trials
to
come
:
or
of
their
weaknes
,
but
impatiently
Note
.
goe
vnder
their
afflictions
,
and
so
are
more
ready
to
faint
vnder
their
burdens
afterward
.
It
was
Gods
great
mercy
,
that
these
three
hundred
did
so
willingly
and
Vers.
8.
The
sense
.
readily
follow
and
obey
Gedeon
,
according
to
the
word
of
God
to
him
,
which
they
also
heard
,
I
grant
:
but
yet
had
not
God
perswaded
them
inwardly
besides
,
they
would
haue
departed
with
the
rest
31700.
and
would
haue
both
grudged
at
the
liberty
of
the
other
,
who
were
dismissed
,
and
haue
refused
to
beare
the
burden
alone
,
yea
they
would
haue
forsaken
him
,
if
they
had
not
looked
vnto
God
.
Where
we
should
note
,
that
in
doing
our
duties
Doct.
required
by
God
,
we
must
not
regard
the
forwardnesse
or
backwardnesse
of
others
so
much
,
nor
what
they
doe
:
but
what
it
is
that
God
looketh
for
at
our
hands
.
Thus
Caleb
and
Iosuah
encouraged
the
people
to
goe
forward
against
the
Canaanites
,
not
looking
at
the
backwardnesse
of
the
other
spies
.
For
as
Gods
word
and
authoritie
haue
inough
in
them
to
perswade
vs
,
so
if
Numb.
13.
28.
29.
33.
we
looke
any
other
way
,
as
to
mens
example
,
or
to
the
issue
,
or
our
own
conceits
and
discouragements
,
wee
may
bee
sure
they
will
easily
coole
and
dismay
Note
.
vs
.
Therefore
(
I
say
)
the
practise
of
these
,
discouers
a
great
sinne
in
many
:
who
if
they
haue
a
burden
laid
vpon
them
,
grudge
that
any
other
should
be
free
:
but
in
matters
of
priuiledge
and
honour
,
grudge
that
any
should
be
their
partners
.
Both
these
we
see
exemplified
in
the
Apostles
of
Christ
and
the
disciples
of
Iohn
.
The
Apostles
seeing
one
casting
out
of
diuels
,
who
was
none
of
their
Masters
followers
:
had
indignation
and
complained
to
our
Sauiour
.
They
thought
none
but
Christ
and
themselues
worthy
of
such
an
office
.
So
Iohns
disciples
grudged
at
Christs
,
because
they
fasted
often
,
but
Christs
fasted
not
.
They
thought
they
had
wrong
in
that
others
were
Note
.
not
held
to
it
,
as
hardly
as
they
.
The
cause
of
the
former
is
especially
pride
and
vnthankfulnesse
:
of
the
latter
either
ignorance
,
or
that
which
is
worse
,
euen
boldnesse
therewith
.
And
we
see
that
he
is
a
rare
person
,
who
can
with
equanimitie
endure
that
any
should
excell
him
in
gifts
of
body
,
mind
,
estate
,
or
grace
,
with
the
blessings
accompanying
them
.
Nay
many
,
of
a
melancholike
and
foolish
nature
,
because
themselues
are
giuen
to
pensiuenes
,
sadnesse
,
&c.
enuy
and
censure
such
as
take
more
libertie
in
mirth
,
recreation
,
company
or
diet
:
though
(
as
Paul
saith
)
they
may
both
please
God
,
without
condemning
on
another
.
This
disease
of
looking
narrowly
to
other
what
they
doe
,
and
not
to
God
what
hee
requireth
of
our selues
,
(
for
it
is
a
mixture
of
many
humors
,
selfe-loue
,
curiositie
,
distrust
and
others
)
this
disease
(
I
say
)
wee
may
see
to
haue
been
in
Peter
,
who
looking
to
Iohn
,
(
to
whom
Christ
said
nothing
when
hee
had
laid
an
heauie
burden
vpon
Peter
himselfe
,
asked
Christ
,
saying
:
Master
,
Iohn
21.
21.
what
shall
this
man
doe
?
The
like
is
to
bee
seene
in
them
,
mentioned
in
the
Gospell
,
when
they
saw
other
more
fauourablie
dealt
with
,
then
themselues
said
grudgingly
,
We
haue
borne
the
burthen
of
the
day
,
&c.
So
the
elder
brother
of
the
prodigall
repined
to
see
him
so
well
entertained
.
So
that
there
being
many
as
by
these
we
may
see
,
so
ill
minded
this
way
,
we
may
boldly
say
,
that
it
is
a
singular
grace
of
God
in
all
our
duties
throughout
our
life
,
to
shew
forth
indifferency
and
charitie
:
as
also
to
regard
what
God
saith
to
vs
,
and
not
to
looke
to
men
what
they
doe
.
But
where
is
this
to
be
seene
?
in
a
very
few
:
as
for
example
in
the
Ministers
,
when
Christ
saith
to
them
(
in
speaking
to
Peter
)
If
thou
louest
me
feed
my
Iohn
21.
15.
sheepe
and
my
lambes
,
and
be
diligent
therein
.
If
here
and
there
one
or
a
few
regard
it
,
yet
how
do
the
most
cast
their
charge
behind
them
,
and
looke
at
them
that
take
their
ease
,
whatsoeuer
their
words
be
that
they
loue
him
?
So
that
the
force
of
the
word
is
not
so
much
to
draw
them
,
as
example
to
withdraw
:
magistrates
,
housholders
,
husbands
,
wiues
,
and
all
that
professe
the
Gospell
,
should
follow
the
example
of
these
three
hundred
in
their
seuerall
estates
and
callings
.
But
it
is
so
farre
off
from
that
,
with
the
most
,
that
if
any
other
,
(
and
specially
if
he
be
of
their
owne
condition
and
degree
)
shal
make
conscience
of
this
dutie
more
then
other
,
he
shall
be
readie
to
bee
shaken
vp
and
reuiled
,
as
one
that
cannot
be
content
to
doe
as
other
doe
,
when
yet
all
may
see
in
these
three
hundred
how
their
example
is
set
forth
to
their
perpetuall
commendation
,
in
that
they
went
not
after
the
other
their
brethren
,
but
obeyed
the
commandement
of
the
Lord
,
in
following
after
Gedeon
.
And
whatsoeuer
become
of
such
as
are
led
by
the
examples
of
men
,
and
follow
their
owne
deuices
,
leauing
the
plaine
way
,
wherein
God
hath
set
them
,
(
whose
sinne
in
due
time
shall
find
them
out
)
the
other
shall
be
knowne
by
this
marke
,
to
be
the
Lords
,
that
they
forsake
all
by-waies
,
and
depart
from
euil
with
Iob
,
to
,
testifie
that
they
feare
him
.
The
example
of
Ioshua
is
worthy
Iob
2.
3.
our
imitation
in
this
point
,
who
professed
for
himselfe
and
his
,
that
they
would
serue
the
Lord
,
let
the
rest
do
as
they
listed
.
As
if
he
had
said
,
It
should
Ioshua
24.
15.
be
their
best
way
to
serue
the
Lord
as
himselfe
did
,
if
they
regarded
their
owne
prosperitie
and
welfare
:
but
if
they
were
so
wilfull
,
as
to
forsake
their
owne
mercy
,
he
and
his
had
learned
to
follow
a
better
Master
,
and
was
resolued
Iona
2.
8.
to
consult
neither
with
flesh
nor
blood
,
neither
cleaue
to
lying
vanities
,
but
make
straight
steppes
to
the
commandement
of
God
.
Indeed
if
we
Exodus
23.
2.
see
others
readier
then
wee
,
in
dutie
doing
,
willinger
to
beare
reproofe
,
forwarder
in
well
doing
,
in
mercie
,
loue
,
meekenesse
,
zeale
,
stronger
then
we
,
to
endure
affliction
,
or
any
burden
which
is
vnwelcome
to
flesh
:
then
doe
wee
as
they
doe
:
yet
looke
we
not
so
much
at
them
,
as
at
Gods
will
in
their
obedience
.
But
in
euill
follow
not
the
multitude
:
for
the
most
are
alwaies
worst
:
and
the
best
differ
and
varie
among
themselues
:
so
that
except
men
will
goe
by
a
leaden
rule
,
the
word
of
God
must
bee
the
eternall
and
vnchangeable
canon
of
dutie
.
Which
canon
when
it
shall
iudge
the
actions
of
men
either
approouing
or
condemning
them
,
it
shall
bee
but
follie
for
them
to
run
into
the
croud
(
as
we
say
)
and
shroud
themselues
vnder
the
couer
of
others
:
whose
company
shall
aggrauate
rather
then
extenuate
their
punishment
.
But
of
following
examples
,
I
haue
said
before
.
The
second
part
of
the
Chapter
.
Vers.
9.
And
the
same
night
the
Lord
said
to
him
,
Arise
,
get
thee
downe
vnto
the
hoast
:
for
I
haue
deliuered
it
into
thy
hand
.
10.
But
if
thou
feare
to
goe
downe
,
then
goe
thou
and
Phurah
thy
seruant
down
to
the
hoast
.
11.
And
thou
shalt
hearken
what
they
say
,
and
so
shall
thy
hands
be
strong
to
goe
downe
vnto
the
hoast
.
Then
went
he
downe
,
and
Phurach
his
seruant
vnto
the
outside
of
the
souldiers
that
were
in
the
hoast
.
12.
And
the
Midianites
and
the
Amalekites
,
and
all
they
of
the
East
lay
in
the
valley
like
grashoppers
in
multitude
,
and
their
Camels
were
without
number
,
as
the
sand
which
is
by
the
sea
side
for
multitude
.
13.
And
when
Gedeon
was
come
,
behold
a
man
told
a
dreame
vnto
his
neighbour
,
and
said
:
Behold
I
dreamed
a
dreame
,
and
loe
,
a
cake
of
barly
bread
tumbled
from
aboue
into
the
hoast
of
Midian
,
and
came
vnto
a
tent
,
and
smote
it
that
it
fell
,
and
ouerturned
it
,
that
the
tent
fell
downe
.
14.
And
his
fellow
answered
,
and
said
,
this
is
nothing
else
saue
the
sword
of
Gedeon
the
sonne
of
Ioash
a
man
of
Israel
:
for
into
his
hand
hath
God
deliuered
Midian
and
all
the
hoast
.
15.
When
Gedeon
heard
the
dreame
told
,
and
the
interpretation
of
the
same
,
hee
worshipped
,
and
returned
vnto
the
hoast
of
Israel
,
and
said
,
Vp
:
for
the
Lord
hath
deliuered
into
your
hand
the
hoast
of
Midian
.
NOw
when
the
Lord
had
taken
away
the
strength
and
power
of
Gedeon
The
summe
of
these
verses
.
from
him
,
I
meane
,
his
whole
armie
well
nigh
,
hee
knew
full
well
that
this
would
worke
mightily
vpon
his
weaknesse
,
to
dismay
him
:
and
therefore
in
this
second
part
of
the
Chapter
it
is
shewed
,
how
God
after
this
,
incouraged
him
,
and
prouided
to
remedie
that
his
weaknesse
.
And
that
was
in
a
strange
manner
done
,
euen
by
his
enemies
.
For
God
bidding
him
goe
downe
to
the
Midianites
tents
,
did
there
,
by
a
dreame
of
one
of
them
,
and
the
interpreting
of
it
by
another
,
shew
Gedeon
,
that
hee
should
haue
the
victorie
ouer
them
.
Which
when
hee
heard
,
hee
was
anew
confirmed
in
his
faith
concerning
the
victorie
,
notwithstanding
the
small
number
of
men
which
he
had
with
him
.
And
first
here
let
vs
see
how
God
bringeth
Gedeon
neerer
and
neerer
to
The
sense
and
doctrine
of
vers
.
9.
the
brunt
and
triall
:
for
now
he
will
haue
him
goe
to
the
very
campe
of
his
enemies
,
which
to
doe
,
was
to
come
neerer
to
danger
,
then
all
that
had
gone
before
.
But
so
did
the
Lord
also
adde
new
comfort
vnto
him
,
as
his
triall
Note
.
was
greater
.
For
hee
saith
:
I
will
deliuer
them
into
thy
hands
,
though
the
danger
and
feare
that
might
be
like
to
arise
to
thee
thereby
,
may
seeme
greater
now
,
then
it
was
before
.
And
it
may
appeare
by
the
next
verse
,
that
Gedeons
feare
was
greater
,
and
increased
:
for
the
Lord
saith
,
If
thou
feare
to
goe
downe
,
&c.
And
this
sheweth
vs
,
that
ordinarily
the
neerer
a
triall
in
any
sore
affliction
that
we
feele
,
doth
come
toward
the
issue
,
the
more
it
worketh
vpon
vs
.
The
reason
is
,
because
while
affliction
is
a
far
off
,
the
sense
is
not
prouoked
by
the
imagination
of
it
so
much
,
as
when
it
draweth
neere
,
and
threatens
vs
.
But
then
commonly
the
minde
multiplieth
the
greatnesse
of
it
,
by
feare
.
As
the
Disciples
were
not
greatly
troubled
for
their
Masters
departure
,
Iohn
14.
1.
till
they
saw
there
was
no
remedie
,
but
they
must
needes
forgoe
him
.
Which
teacheth
,
that
when
any
such
feare
hangeth
ouer
vs
,
we
should
not
onely
from
the
first
hearing
of
it
,
frame
and
settle
our
hearts
against
sudden
distemper
,
and
aggrauating
of
it
by
our
foolish
conceits
,
to
bee
patient
and
willingly
subiect
to
the
hand
of
God
therein
,
and
to
weigh
our
owne
weaknes
,
that
as
wee
may
wisely
beware
of
fainting
,
so
wee
may
pray
to
God
for
strength
:
but
also
daily
,
and
oft
continue
such
exercise
,
and
the
neerer
the
issue
,
the
more
feruently
,
(
like
to
our
Sauiour
in
his
agonie
and
feare
,
before
the
comming
of
Iudas
and
the
rest
to
take
him
)
as
feare
indeed
will
then
be
readie
most
of
all
to
assault
vs
.
And
if
we
faint
then
,
we
may
know
our
strength
was
neuer
great
.
For
as
Prou
24.
10.
Iames
1.
4.
patience
should
haue
her
perfect
worke
to
helpe
vs
beare
affliction
vnto
the
end
,
when
it
is
come
vpon
vs
:
so
wee
ought
to
giue
patience
the
perfect
worke
before
it
come
,
in
keeping
downe
painful
feare
of
it
,
till
it
come
.
And
Note
.
by
all
that
hath
been
said
of
this
matter
here
,
and
in
the
former
processe
of
the
historie
,
we
may
see
,
that
wee
must
oft
and
much
be
strengthened
both
against
the
feare
that
riseth
before
the
trouble
come
,
and
the
smart
that
it
causeth
when
it
is
come
,
till
the
danger
be
past
and
ouer
.
And
it
is
a
good
signe
that
affliction
when
it
commeth
,
shall
not
much
disguise
and
astonish
vs
,
when
we
weaken
the
terror
of
it
after
that
manner
,
and
by
often
meditating
of
the
certaintie
of
our
deliuerance
there
from
,
and
preparing
for
our
affliction
accordingly
,
before
it
come
:
otherwise
it
will
come
vpon
vs
as
an
armed
man
,
against
whom
there
is
no
resistance
.
And
seeing
God
fortified
Gedeon
with
a
new
promise
of
his
helpe
,
euen
when
he
should
goe
downe
to
the
armie
of
his
enemies
,
as
hee
came
neerer
Doct.
2.
in
vers.
9.
the
perill
:
so
we
may
learne
,
that
as
trouble
shall
arise
to
Gods
people
,
euen
so
shall
their
comforts
also
increase
.
According
to
that
of
the
Apostle
,
God
1.
Cor.
10.
13.
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
aboue
that
ye
be
able
,
but
as
your
troubles
encrease
,
so
shall
your
consolations
,
and
hee
will
giue
the
issue
with
the
temptation
,
that
ye
may
be
able
to
beare
it
.
And
though
it
be
one
and
the
same
word
and
promise
,
yet
it
hath
force
at
one
time
as
well
as
at
another
,
to
strengthen
vs
,
if
wee
haue
faith
to
lay
hold
on
it
.
Such
is
the
Lords
dealing
with
vs
,
to
minse
our
meate
for
vs
,
when
our
diet
likes
vs
not
:
this
cost
he
is
willing
to
be
at
:
So
that
we
neede
not
complaine
in
such
manner
:
Oh
this
trouble
is
intollerable
;
it
will
draw
foorth
the
heart
blood
,
I
shall
sinke
Note
.
vnder
it
,
&c.
For
it
is
not
required
of
vs
to
stand
by
our
owne
strength
,
but
to
deriue
it
from
Christ
our
head
,
in
whom
all
the
promises
of
God
are
ratified
.
And
this
in
the
losse
of
friends
,
goods
,
or
life
,
or
in
the
likelihood
thereof
,
or
in
any
other
affliction
,
is
euer
a
fit
remedie
to
stay
vs
vp
and
comfort
vs
.
So
that
I
cannot
tell
what
we
would
looke
for
at
Gods
hands
more
,
vnlesse
wee
would
desire
Angels
from
heauen
to
certifie
vs
of
his
minde
,
which
he
alloweth
vs
not
in
this
age
to
looke
for
.
But
because
this
hath
been
oft
entreated
of
before
,
I
spare
needlesse
repetitions
.
THE
FORTIE
SEVENTH
SERMON
ON
THE
SEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
THere
is
yet
(
as
the
text
sheweth
vs
)
another
triall
of
Gedeons
Verse
10.
faith
before
the
victorie
:
namely
to
send
him
to
the
Midianites
only
with
his
boy
.
Oh
how
many
had
there
been
before
?
But
God
will
haue
vs
to
know
,
that
the
triall
of
our
faith
,
is
much
more
precious
,
then
the
1.
Pet.
1.
7.
gold
that
perisheth
,
and
therefore
sendeth
vs
many
trials
,
as
he
did
to
him
,
that
although
there
seeme
to
be
no
great
matter
in
them
,
yet
indeede
to
him
that
weigheth
it
aright
,
it
is
found
to
be
farre
otherwise
.
For
both
we
see
thereby
,
our
weaknesse
,
which
Note
.
we
should
not
otherwise
thinke
to
be
such
as
it
is
,
and
by
little
and
little
wee
grow
out
of
it
,
and
gather
experience
,
and
hope
against
it
,
which
in
time
are
Rom.
5.
4.
greatly
to
our
comfort
.
And
surely
if
Gedeon
had
so
many
trials
in
one
duty
doing
,
let
not
vs
plead
for
exemption
from
many
,
though
we
haue
alreadie
endured
some
,
and
although
wee
can
say
,
others
are
free
,
or
haue
but
few
in
comparison
of
vs
.
But
to
proceed
to
another
point
.
It
is
happie
for
vs
,
that
the
Lord
,
who
diets
vs
with
this
ordinarie
,
vndertakes
as
well
to
bring
vs
safely
through
our
trials
,
ministring
as
much
grace
,
as
affliction
,
as
hee
did
Verse
11.
Doct.
here
to
Gedeon
:
so
that
wee
rather
should
say
;
Since
thou
giuest
shoulders
Lord
,
lay
on
what
burthen
thou
pleasest
,
thy
will
bee
done
:
Rather
,
I
say
,
then
to
compare
the
irksomnes
of
the
trouble
,
with
the
pleasure
and
ease
of
the
contrary
:
which
will
make
vs
wearie
of
trials
,
and
like
the
Israelites
in
the
wildernesse
,
to
long
and
linger
after
daintines
and
Quailes
.
We
see
the
couetous
man
is
neuer
satisfied
with
gold
:
but
triall
serues
to
bring
in
a
commoditie
of
greater
price
,
as
I
said
before
.
Gold
can
serue
but
to
feede
and
apparell
vs
,
except
wee
abuse
it
to
the
pride
of
life
,
to
make
vs
thinke
our selues
in
a
fooles
paradise
by
enioying
it
:
but
this
serueth
to
encrease
our
spirituall
treasure
,
(
if
we
be
wise
to
vse
it
in
kind
)
both
to
purge
the
drosse
away
which
cleaueth
to
our
faith
,
meeknes
,
and
patience
:
and
to
adde
to
the
measure
of
it
also
,
so
that
whatsoeuer
good
thing
we
enioy
,
we
should
neither
haue
it
in
the
kinde
,
nor
in
abundance
and
store
,
but
through
much
triall
.
Therefore
rather
let
vs
learne
to
count
it
great
ioy
,
(
as
S.
Iames
saith
)
when
many
trials
fall
vpon
vs
:
then
snuffe
against
God
,
as
if
we
cared
Iames
1.
2.
Note
.
not
how
little
grace
we
had
,
so
we
might
haue
ease
therewith
:
as
the
sluggard
in
Ecclesiastes
,
who
saith
;
A
morsell
with
idlenesse
is
better
then
plentie
Eccles.
4.
6.
with
labour
.
I
confesse
indeed
,
this
is
an
high
degree
to
ioy
in
affliction
,
which
is
so
grieuous
in
it selfe
,
and
not
ioyous
:
a
greater
matter
then
to
ioy
,
(
I
say
not
in
health
,
riches
and
prosperitie
,
which
euery
foole
can
doe
)
but
euen
in
hearing
the
word
,
or
obeying
it
in
many
particular
duties
thereof
.
Howbeit
we
want
not
examples
of
such
as
haue
found
ioy
in
their
trials
,
I
Rom.
5.
3.
say
in
them
(
for
he
that
lookes
for
ioy
after
them
,
must
also
finde
some
in
them
)
I
meane
by
hope
:
as
Paul
by
name
,
who
professeth
no
lesse
of
himselfe
:
2.
Cor.
121
and
Dauid
with
many
others
.
Yea
and
wee
also
must
learne
to
say
;
Lord
thou
teachest
me
an
hard
lesson
to
account
affliction
matter
of
great
ioy
:
but
seeing
thou
saist
there
is
sweetnes
to
be
gotten
out
of
this
bitternes
,
(
as
hony
out
of
the
carrion
of
a
lion
)
therfore
I
will
striue
to
beleeue
it
:
and
that
I
am
as
precious
in
thine
eyes
,
and
as
deare
to
thee
,
euen
in
affliction
,
Note
.
as
in
peace
&
freedom
,
and
that
I
shall
gaine
more
by
it
,
then
by
all
my
iollitie
and
ease
,
in
which
I
should
haue
lien
stinking
,
if
by
trials
thou
hadst
not
kept
my
faith
occupied
&
liuely
.
For
though
faith
wants
not
matter
enough
to
work
vpon
,
euen
when
we
are
at
the
best
,
and
freest
from
trials
,
yet
such
is
our
sottishnes
,
that
promises
seeme
not
sweete
or
sauourie
to
vs
,
except
we
be
driuen
to
seek
after
them
by
trials
&
troubles
,
but
then
oh
how
welcom
?
Th●
sending
him
to
the
campe
of
the
Midianites
so
nakedly
and
vnfurnished
,
what
could
it
promise
in
likelihood
and
outward
shew
,
but
deadly
danger
?
But
heare
the
rest
of
Gods
words
to
him
;
Thou
shalt
(
saith
hee
)
heare
what
they
say
,
and
thou
shalt
be
confirmed
thereby
,
and
after
thou
shalt
goe
into
the
hoast
of
the
Midianites
and
feare
and
dismay
them
,
till
they
be
vanquished
.
By
this
wee
see
,
that
wee
haue
great
cause
to
beware
,
Doct
2.
that
we
take
not
some
part
of
Gods
word
,
and
leaue
the
other
,
lest
wee
depriue
our selues
vtterly
of
the
whole
,
and
all
benefit
thereof
:
as
Gedeon
(
we
see
)
had
done
,
if
he
had
taken
one
part
of
Gods
speech
to
him
,
and
left
the
other
.
And
this
thing
is
too
commonly
offended
in
,
not
only
by
subtill
Sophisters
,
whose
sinne
is
the
greater
,
because
they
sinne
of
knowledge
,
but
also
by
weake
Christians
:
who
through
feare
and
want
of
experience
,
doe
draw
against
themselues
the
threats
and
commandements
to
wound
them
,
but
the
promises
of
God
(
which
by
his
owne
appointment
are
set
downe
to
their
comfort
properly
)
those
(
they
say
)
belong
not
to
them
.
So
what
a
corrasiue
were
it
to
a
Christian
,
if
hearing
this
,
that
,
All
who
will
liue
holily
in
Christ
Iesus
,
must
suffer
affliction
,
&c.
he
should
goe
away
(
as
hee
in
the
Gospell
)
heauie
and
sad
,
saying
:
This
is
an
hard
saying
,
who
then
shall
be
saued
?
2
Tim.
3.
12.
But
God
be
thanked
if
the
promises
be
added
to
the
charge
,
the
heart
will
be
well
eased
,
and
the
burthen
in
great
partalaied
.
And
doubtlesse
the
diuell
himselfe
would
wish
a
Christian
no
greater
mischiefe
,
then
he
causeth
to
himselfe
by
this
separating
of
those
things
which
God
hath
ioyned
together
.
But
of
this
point
reade
more
in
the
former
chapter
in
Gedeons
reply
to
the
Angell
.
And
there
is
as
great
cause
that
we
take
heed
of
separating
the
word
of
iudgement
and
punishment
from
the
word
of
precept
and
commandement
,
as
the
promise
:
for
as
this
causeth
men
to
stumble
where
they
need
not
,
and
plungeth
them
into
feare
and
deadly
despaire
,
so
the
other
strengthens
them
as
much
in
their
boldnesse
to
offend
.
As
wee
see
Eue
,
by
disioyning
the
punishment
threatned
vpon
her
eating
the
fruite
,
was
the
more
prouoked
to
attempt
the
sinne
.
Genes.
3.
Genes.
3.
6.
More
particularly
we
may
here
see
,
that
God
doth
so
order
things
according
to
his
owne
good
pleasure
and
purpose
,
that
hee
maketh
his
to
finde
Doct.
3.
matter
of
ioy
,
where
(
in
sense
and
reason
)
sorrow
onely
and
terror
can
bee
found
.
He
fetcheth
light
out
of
darknesse
,
sweetnes
out
of
bitternes
,
and
out
of
trouble
peace
.
For
what
might
Gedeon
looke
for
by
going
to
the
campe
of
his
enemies
so
nakedly
,
but
discomfort
and
hazard
of
his
life
at
least
,
if
he
had
not
been
slaine
also
,
and
cut
in
a
thousand
pieces
?
Yet
God
intended
(
and
so
brought
to
passe
)
that
he
and
all
the
people
should
liue
and
be
comforted
,
by
hearing
there
that
which
did
cause
it
.
For
example
,
what
might
Abraham
haue
looked
for
when
the
Lord
bad
him
goe
from
his
friends
and
Genes.
12.
1.
countrey
to
a
place
that
he
knew
not
,
neither
had
any
thing
in
it
,
but
was
a
meere
stranger
therein
?
was
not
that
speech
of
the
Lord
full
of
discomfort
at
the
hearing
of
it
?
And
yet
we
know
,
that
he
obeying
him
,
was
not
onely
furnished
there
,
to
be
able
to
maintaine
a
mightie
familie
,
euen
three
hundred
and
eighteene
persons
,
but
also
his
seede
grew
and
was
multiplied
as
the
dust
of
the
earth
,
and
he
was
made
the
father
of
all
beleeuers
that
should
come
after
,
and
of
whom
,
after
the
flesh
,
Christ
should
come
.
The
like
may
be
said
of
Moses
sending
away
from
the
house
of
Pharaohs
Heb.
11.
24.
daughter
,
where
he
had
been
brought
vp
so
daintily
,
to
goe
suffer
affliction
with
the
people
of
God
in
the
wildernesse
.
And
yet
what
a
rare
instrument
did
he
make
him
,
to
worke
the
greatest
deliuerance
for
his
people
that
euer
was
heard
off
to
be
wrought
by
a
meere
man
?
Euen
so
,
learne
and
know
we
,
that
the
Lord
doth
oft
turne
the
greatest
troubles
of
his
,
to
their
greatest
benefit
Note
.
and
good
,
if
they
waite
patiently
vpon
him
,
yea
he
giueth
them
farre
aboue
that
which
they
looke
for
,
insomuch
as
if
it
were
possible
for
them
to
be
brought
euen
to
hell
,
this
were
but
to
raise
them
vp
vnto
heauen
,
as
they
who
haue
any
experience
can
tell
:
and
Iona
out
of
the
fishes
bellie
testified
in
the
middest
of
extremities
and
anguish
;
who
out
of
his
greatest
feares
and
sorrowes
was
exalted
to
greatest
hope
and
reioycing
,
as
his
heauenly
and
admirable
zeale
in
promising
to
praise
God
doth
aboundantly
shew
.
It
is
said
also
here
,
that
he
and
Phurah
his
seruant
went
to
the
side
of
the
camp
:
Ionas
2.
9.
wherein
his
faith
doth
liuely
shew
it selfe
,
and
that
he
minded
and
beleeued
what
God
said
,
rather
then
that
hee
feared
the
danger
that
he
went
in
.
And
this
,
indeed
,
is
that
which
I
haue
so
much
beat
vpon
in
this
story
,
and
in
a
Doct.
4.
in
vers.
11.
word
,
which
we
should
all
doe
:
that
is
,
trust
God
whom
we
see
not
,
and
not
eie
,
and
looke
too
narrowly
to
the
lets
that
are
in
our
way
,
to
feare
and
draw
Note
.
vs
to
vnbeliefe
:
as
we
read
how
Iehosophat
did
,
not
onely
himselfe
belieeue
,
as
he
was
willed
to
doe
,
but
with
great
courage
exhorted
also
his
people
to
2.
Chron.
20.
15.
doe
the
same
in
the
sore
danger
they
were
in
by
the
Moabites
and
Ammonites
,
and
was
thereby
deliuered
:
and
so
did
our
Sauiour
to
his
disciples
Iohn
24.
1.
when
they
were
greatly
grieued
for
his
departure
,
saying
:
let
not
your
harts
be
troubled
;
ye
beleeue
in
God
,
beleeue
also
in
me
.
Now
in
that
it
is
said
that
the
Midianites
,
and
their
helpers
lay
as
grassehoppers
Verse
12.
on
the
face
of
the
earth
,
the
meaning
is
,
they
were
farre
and
wide
spread
,
for
so
the
word
signifieth
,
Genes.
25.
meaning
that
they
occupied
a
great
space
of
ground
,
and
that
they
were
a
mightie
number
.
In
which
sense
Genes.
25.
8.
it
is
said
in
Ioshua
,
that
Iabin
got
an
armie
,
as
the
sand
of
the
sea
.
And
how
could
this
but
astonish
Gedeon
yet
againe
,
when
he
beheld
the
multitude
of
them
,
but
that
his
faith
vpheld
him
still
as
before
?
Where
we
are
againe
,
much
like
as
in
the
former
point
,
to
learne
,
that
such
troubles
and
trials
must
Doct.
we
suffer
and
looke
for
,
from
which
,
we
can
in
sense
and
reason
looke
for
nothing
but
discomfort
and
vtter
vndoing
:
and
out
of
the
which
in
the
iudgemen
of
man
,
we
see
no
way
or
helpe
to
get
out
and
be
deliuered
.
And
who
of
Gods
deare
children
haue
not
so
felt
and
found
it
,
in
one
trouble
or
triall
and
other
,
and
at
one
time
or
other
?
When
God
had
promised
the
land
of
Canaan
to
his
people
,
yet
before
they
possessed
it
,
when
they
sent
thither
to
search
the
land
,
&
to
see
what
it
was
,
and
whether
the
people
therein
were
strong
or
weake
,
many
or
few
,
they
receiued
such
discouragement
by
the
answere
that
was
brought
backe
to
them
,
that
they
had
neither
helpe
nor
hope
,
euer
to
enioy
it
.
Againe
,
what
was
Dauid
to
Goliah
?
or
Sampson
Numb.
13.
28.
1.
Sam.
17.
50.
Iudg.
16.
30.
to
so
many
Philistines
?
Or
what
was
our
English
Island
to
the
Spanish
forces
,
and
to
so
many
nations
as
haue
risen
against
it
in
times
past
,
the
Pope
himselfe
being
the
chiefe
setter
on
?
and
yet
God
fought
for
vs
against
our
enemies
.
And
to
shew
it
in
another
instance
,
Oh
how
many
thrice
happy
people
,
haue
yet
oft
feared
and
almost
said
,
there
is
no
hope
nor
helpe
for
them
in
God
?
but
resolued
with
themselues
for
the
time
,
in
their
feare
and
weakenesse
,
that
they
could
not
escape
condemnation
and
vtter
abiection
from
God
?
yea
and
they
would
haue
yeelded
themselues
willingly
to
the
paine
of
the
damned
some
hundreds
of
yeeres
(
such
was
their
desperate
estate
)
so
as
they
might
haue
been
recouered
,
and
saued
afterward
:
as
I
my selfe
haue
heard
some
of
them
say
little
lesse
in
their
despaire
,
who
yet
(
God
haue
the
glory
)
haue
well
outgrowne
the
same
,
and
haue
been
restored
to
comfort
.
Other
of
Gods
deare
children
after
such
plunges
and
deliuerances
out
of
them
,
haue
after
met
with
other
trials
,
which
haue
been
to
their
sight
as
the
sea
,
bottomlesse
:
and
haue
constrained
them
for
the
time
,
to
breake
out
,
and
Note
.
say
,
that
all
good
daies
were
gone
from
them
,
who
yet
haue
liued
to
see
better
then
they
had
euer
seene
before
.
What
should
I
speake
of
particulars
,
which
were
infinite
?
And
all
such
God
hath
seene
good
to
exercise
vs
withal
,
to
appall
and
pull
downe
the
pride
of
our
hearts
,
(
who
do
so
soone
forget
our selues
)
but
not
to
dismay
vs
,
seeing
,
if
it
be
not
long
of
our selues
,
we
may
still
find
redresse
of
all
such
feares
from
aboue
.
Now
followes
the
dreame
,
that
one
of
the
Midianites
dreamed
,
and
told
Vers.
13.
14.
The
opening
of
them
.
his
fellow
,
namely
,
that
a
barley
loafe
tumbled
into
the
hoast
,
and
came
into
a
tent
,
and
smote
it
,
that
it
fell
:
and
the
answere
of
the
other
,
as
the
interpretation
of
it
,
that
it
was
the
sword
of
Gedeon
,
and
that
God
had
giuen
the
Midianites
into
his
hands
.
This
was
that
dreame
and
interpretation
,
which
the
Lord
sent
Gedeon
thither
to
heare
,
(
for
such
meanes
it
pleased
him
to
vse
to
confirme
him
yet
still
:
)
where
first
we
see
,
that
God
gaue
diuine
dreames
to
Doct.
out
of
verse
13.
14.
those
which
were
enemies
of
godlinesse
,
and
to
a
nation
which
afflicted
his
people
:
as
he
did
to
Pharaoh
,
of
seuen
leane
,
and
seuen
fat
kine
,
that
were
wel
Genes.
41.
1.
liking
,
and
so
he
did
to
his
Butler
and
Baker
:
and
after
that
to
Nebuchadnezzar
,
who
had
led
away
Iuda
captiue
,
aswell
as
to
Ioseph
,
Iacob
,
and
other
holie
Genes.
40.
5.
men
.
But
this
was
here
more
strange
,
that
neither
Ioseph
nor
Daniel
,
no
Prophet
of
God
,
I
meane
,
interpreted
the
dreame
,
but
a
common
souldier
.
Hee
Dan.
2.
1.
gaue
then
we
see
,
a
true
dreame
,
and
the
interpretation
thereof
vnto
the
wicked
.
But
as
the
Lord
gaue
Saul
a
new
heart
,
viz.
of
courage
and
gouernment
,
1.
Sam.
19.
23.
and
to
Iehu
of
zeale
,
for
certaine
ends
and
actions
concerning
his
own
glory
,
and
the
good
of
others
onely
,
and
those
ends
being
accomplished
,
the
2.
King
.
10.
11.
gifts
ceased
,
because
they
were
but
common
gifts
:
euen
so
these
two
souldiers
were
made
Gods
instruments
to
confirme
Gedeons
faith
,
and
consequently
fitted
for
the
purpose
:
which
being
performed
,
they
ceased
to
dreame
diuine
dreames
,
or
to
interpret
them
diuinely
.
By
this
we
see
,
that
he
bestoweth
excellent
gifts
and
graces
vpon
the
bad
,
aswell
as
vpon
the
good
,
which
gifts
either
are
meerely
naturall
and
ordinarie
,
or
supernaturall
and
extraordinarie
.
Naturall
and
ordinarie
,
as
industriousnesse
,
wit
,
policie
,
strength
,
for
the
attaining
of
learning
,
skill
,
wealth
,
credit
,
and
the
wel
gouerning
and
defending
of
families
,
subiects
and
common-wealths
.
Supernaturall
,
as
enlightning
and
knowledge
by
the
word
,
and
specially
of
the
law
terrifying
,
and
the
Gospell
generally
working
a
confused
ioy
and
vanishing
faith
in
them
.
Extraordinarie
,
as
the
gift
of
miracles
,
tongues
,
and
the
like
in
the
infancie
of
the
Church
were
.
These
he
giueth
to
many
more
then
hee
giueth
faith
vnto
or
regeneration
,
euen
as
the
visible
meanes
leading
thereto
,
as
Baptisme
and
the
Ministerie
,
are
common
to
both
.
And
why
?
because
the
subordinate
ends
for
which
these
gifts
serue
,
are
more
generall
,
then
those
which
the
speciall
gifts
serue
for
.
Therefore
we
see
,
that
many
are
well
fitted
for
naturall
,
ciuill
,
morall
,
and
(
ministerially
)
spirituall
and
diuine
ends
,
who
yet
are
no
more
fit
for
the
maine
end
of
all
,
I
meane
for
godlinesse
and
saluation
,
then
if
they
wanted
the
other
:
because
the
speciall
end
is
not
so
large
and
vniuersall
,
as
the
common
end
is
.
Yea
doubtlesse
,
the
wicked
are
oft
times
endowed
with
common
gifts
in
a
farre
ampler
and
more
glorious
manner
and
measure
,
then
the
godlie
:
the
Lord
heaping
hot
coales
vpon
their
heads
,
and
clearing
himselfe
from
the
blame
of
their
condemnation
:
seeing
that
he
who
bestowed
vpon
them
so
liberally
in
the
one
kind
,
would
not
haue
denied
them
the
other
which
accompanie
saluation
,
if
they
had
humbled
themselues
to
the
seeking
after
them
,
and
not
rested
in
the
outward
priuiledges
,
as
they
who
boasted
of
the
Temple
,
the
Temple
,
whereas
in
the
meane
while
.
There
came
from
the
Luke
10.
20.
North
,
East
,
and
all
quarters
,
and
sat
downe
with
Abraham
in
the
kingdome
of
heauen
,
and
themselues
,
who
boasted
of
the
Temple
,
and
were
the
children
of
the
kingdome
,
Christ
saith
plainely
,
were
cast
out
,
and
excluded
.
But
of
all
such
gifts
,
we
may
say
,
that
seeing
they
are
not
the
peculiar
gifts
which
are
proper
to
Gods
owne
children
,
but
those
that
are
common
to
one
and
other
:
it
may
be
said
to
them
,
as
Christ
said
to
the
disciples
,
when
they
reioyced
so
greatly
that
the
diuels
were
subiect
to
them
,
and
cast
out
of
men
by
them
:
Reioyce
not
,
that
the
diuels
are
subiect
vnto
you
,
but
for
that
your
names
are
written
in
heauen
:
so
they
who
haue
but
knowledge
of
the
Scripture
,
in
the
letter
only
,
with
memory
and
speech
to
carry
away
and
vtter
it
,
hearing
the
same
ioyfully
sometime
,
and
are
but
restrained
from
some
outward
euils
,
let
them
not
glory
,
and
rest
themselues
therein
,
without
sanctification
and
faith
vnfained
,
that
so
their
reioycing
may
be
sound
,
and
not
to
be
taken
from
them
,
else
let
them
feare
,
lest
it
be
answered
them
,
as
it
was
to
them
that
pleaded
their
great
workes
of
preaching
and
miracles
:
Depart
from
me
,
ye
are
workers
of
iniquitie
,
I
know
you
not
.
And
therefore
it
followeth
,
that
the
benefit
of
that
dreame
redounded
to
2
the
people
of
God
,
and
not
to
them
that
dreamed
and
interpreted
the
same
.
Euen
as
the
excellent
gifts
of
an
vnsanctified
person
publike
or
priuate
,
may
possibly
doe
.
Neither
can
any
gifts
of
God
that
the
vnrighteous
haue
,
profit
them
to
saluation
.
They
haue
no
vse
of
their
knowledge
,
they
are
not
the
better
for
their
hearing
,
and
prayers
,
they
lose
all
their
cost
and
tr●●ell
that
they
bestow
in
seruing
God
:
howsoeuer
like
dumbe
pillers
they
may
direct
others
in
the
way
,
not
stirring
themselues
.
For
they
delight
not
therin
,
but
draw
neere
him
with
their
bodies
,
and
serue
him
with
lip-lab●●r
Matth.
15.
3.
but
their
hearts
are
farre
from
him
;
and
therefore
in
vaine
doe
all
〈◊〉
worship
him
.
Which
should
make
them
looke
about
more
seriously
,
till
they
can
proue
,
that
they
doe
more
then
say
,
Lord
,
Lord
,
but
that
they
endeuour
aboue
all
things
to
doe
the
will
of
the
Lord
.
How
much
more
vaine
Matth.
7.
21.
is
it
then
to
trust
in
riches
,
which
of
all
common
gifts
are
commonest
,
and
therefore
furthest
from
commending
the
possessors
of
them
to
God
.
Lastly
,
let
vs
marke
,
that
God
doth
his
people
good
by
things
which
are
3
of
no
reckoning
nor
account
,
(
when
yet
the
best
things
that
the
vngodly
haue
,
cannot
profit
them
)
as
the
dreame
and
interpretation
of
it
,
which
indeed
was
an
excellent
gift
:
yet
in
mens
account
a
meane
thing
,
and
for
all
that
,
as
meane
as
it
was
,
by
that
did
God
quicken
Gedeon
,
and
comfort
him
.
Euen
as
wee
see
heere
,
God
vseth
the
meanest
things
(
as
men
iudge
of
them
)
and
things
that
are
nothing
worth
for
the
welfare
of
his
seruants
.
So
God
did
by
the
Manna
,
(
an
vnlike
thing
,
and
of
meane
account
)
Exod.
16
35.
nourish
and
preserue
the
liues
of
his
people
:
so
by
foure
leprous
persons
,
that
were
shunned
and
loathed
of
al
,
he
saued
all
the
people
;
and
so
he
saued
2
King
.
7.
6.
1
King
.
7.
6.
the
Prophet
aliue
and
fed
him
by
Rauens
:
these
were
great
matters
by
base
and
weake
meanes
.
And
why
this
?
because
,
as
Iob
saith
,
euen
the
stones
of
the
field
shall
be
in
Iob
●
.
3.
league
with
thee
,
and
the
beasts
thereof
at
peace
with
thee
.
This
doctrine
seemeth
after
a
sort
contrary
to
the
former
:
to
〈◊〉
that
the
wicked
may
not
take
comfort
in
the
gloriousest
things
concerning
this
present
life
,
and
yet
the
meanest
things
in
this
world
through
Gods
goodnesse
,
shall
serue
for
the
benefit
of
the
godly
,
but
both
may
stand
well
together
.
And
to
say
a
word
or
two
more
of
this
,
what
is
meaner
in
the
account
of
the
Heathen
;
then
water
,
bread
,
and
wine
,
being
of
their
owne
nature
,
common
creatures
,
and
yet
what
great
matters
are
wrought
by
them
in
Gods
people
?
So
to
behold
and
view
the
creatures
and
workes
of
God
,
which
all
may
doe
,
what
great
matter
is
it
thought
to
be
?
and
yet
what
sweet
meditation
haue
Gods
seruants
thereby
to
their
comfort
?
Lo
then
,
how
they
are
blessed
in
all
parts
of
their
liues
who
feare
God
;
and
that
they
may
find
in
all
things
;
if
they
sift
and
search
them
throughly
,
and
marke
what
God
promiseth
accordingly
.
And
when
all
this
is
so
,
yet
in
the
meane
while
,
there
is
no
peace
to
the
vngodly
,
neither
is
any
creature
at
league
with
them
,
but
Esa.
48.
22.
may
and
shall
(
when
God
will
)
annoy
them
.
This
was
manifest
in
Iezabel
,
whose
neere
attending
seruants
&
eunuehes
2
King
.
9.
33.
cast
her
downe
headlong
on
the
stones
out
of
the
window
.
This
is
the
secret
hand
of
God
,
but
not
perceiued
.
And
as
for
that
which
hath
been
said
before
of
the
dreame
,
it
is
not
said
to
the
end
we
should
attribute
any
thing
vnto
dreames
,
now
common
with
vs
and
naturall
,
although
God
had
said
of
that
dreame
,
that
Gedeon
should
be
comforted
by
it
.
THE
FORTIE
EIGHT
SERMON
ON
THE
SEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
followeth
the
fruit
of
all
this
,
namely
,
Gedeons
thankes
to
God
with
reuerence
,
and
how
he
was
hereby
much
reuiued
Vers.
15.
himselfe
,
and
surred
vp
his
souldiers
to
be
so
likewise
.
Heerein
wee
may
(
notwithstanding
the
imperfections
that
wee
haue
heard
of
him
,
)
clearely
see
his
faith
,
both
in
that
hee
went
to
the
hoast
when
God
willed
him
,
beleeuing
that
hee
should
bee
comforted
thereby
,
and
now
the
more
when
hee
had
surer
hope
thereof
by
the
interpretation
of
the
dreame
,
as
God
had
told
him
before
:
for
hee
was
now
cheered
,
and
beleeued
further
.
Thus
it
behoueth
vs
to
grow
to
beleeue
and
Note
.
reioyce
in
that
which
sometime
wee
could
not
:
and
that
faith
in
one
promise
may
bring
and
breed
it
in
another
,
that
so
it
may
be
confirmed
in
vs
,
as
it
was
in
him
,
that
so
wee
being
rooted
in
faith
,
wee
may
,
as
the
Apostle
willeth
,
grow
and
abound
therein
with
thankesgiuing
.
Colos.
2.
7.
And
besides
,
we
may
learne
,
that
our
thankes
ought
to
be
renued
for
benefits
as
they
are
daily
bestowed
vpon
vs
,
(
euen
as
wee
made
prayers
for
2
them
before
)
as
well
as
benefits
past
.
And
this
is
not
to
bee
neglected
as
a
thing
little
worth
,
but
to
bee
duly
and
speedily
regarded
:
euen
as
all
other
duties
are
to
be
done
in
their
time
and
season
,
and
not
posted
off
and
omitted
for
euery
trifle
:
for
herein
Gedeon
hath
giuen
vs
an
example
.
As
soone
as
he
receiued
the
promise
of
victory
made
him
of
God
by
the
interpretation
of
the
dreame
,
hee
returned
beleeuing
it
,
and
gaue
praise
to
God
for
it
,
and
that
by
and
by
,
and
delayed
not
.
But
herein
we
come
farre
short
of
him
,
and
also
in
taking
the
opportunity
to
doe
all
other
duties
speedily
and
in
season
.
What
time
is
fitter
to
record
Gods
mercies
then
in
the
morning
,
after
we
be
perfectly
awake
,
both
in
considering
our
preseruation
in
the
night
past
from
the
dangers
thereof
,
and
that
his
goodnesse
is
renued
vpon
vs
still
for
the
Lam.
3.
23.
time
to
come
,
to
guard
and
blesse
vs
as
in
former
times
:
now
therfore
what
time
I
say
is
fitter
then
it
,
to
stirre
vs
vp
both
to
thankes
,
and
also
to
renue
our
suites
to
the
Lord
for
continuance
of
his
fauour
?
But
who
watcheth
to
take
this
opportunity
hereunto
,
but
letteth
it
passe
rather
through
sloth
,
worldlinesse
,
frowardnesse
,
&
c
?
And
the
same
I
may
say
of
our
carelesnesse
in
other
Note
.
things
;
when
we
haue
both
leisure
and
opportunity
to
renue
our
couenants
with
the
Lord
,
and
to
bee
armed
and
resolute
throughout
the
day
,
against
euery
euill
and
prouocation
to
sinne
through
the
day
,
that
so
wee
might
walke
at
liberty
and
in
peace
:
yet
who
regardeth
it
,
but
rather
trifleth
out
the
time
any
way
,
or
else
doth
worse
,
rather
then
to
set
his
heart
the
best
way
?
But
of
this
duty
I
haue
elsewhere
spoken
more
largely
.
So
wee
may
note
the
property
and
force
of
faith
,
to
wit
,
to
cheere
the
heart
,
and
to
quicken
and
strengthen
it
,
so
farre
as
in
the
measure
of
it
,
it
layeth
hold
of
that
which
it
receiueth
,
and
is
promised
,
as
I
said
before
.
And
lastly
,
how
experience
imboldeneth
vs
,
and
causeth
vs
to
prouoke
others
to
beleeue
,
and
serue
the
Lord
together
with
our selues
,
and
to
make
them
strong
,
cheerefull
,
and
comfortable
also
:
and
this
is
the
end
of
our
experience
,
and
the
vse
that
wee
should
make
of
it
toward
others
,
and
it
pleaseth
the
Lord
well
,
that
wee
should
doe
so
,
as
wee
see
Gedeon
did
to
his
few
souldiers
.
The
third
part
of
the
Chapter
.
Vers.
16.
And
hee
diuided
the
three
hundred
men
into
three
bands
,
and
gaue
euery
man
a
trumpet
in
his
hand
with
emptie
pitchers
,
and
lampes
within
the
pitchers
.
17.
And
he
said
vnto
them
,
Looke
on
me
,
and
doe
likewise
,
when
I
come
to
the
side
of
the
hoast
:
euen
as
I
doe
,
so
doe
you
.
18.
When
I
blow
with
a
trumpet
and
all
that
are
with
me
,
blow
ye
with
trumpets
also
,
on
euery
side
of
the
hoast
,
and
say
,
for
the
Lord
,
and
for
Gedeon
.
19.
So
Gedeon
and
the
hundred
men
that
were
with
him
,
came
vnto
the
outside
of
the
hoast
in
the
beginning
of
the
middle
watch
,
and
they
raised
vp
the
watchmen
,
and
they
blew
with
their
trumpets
,
and
brake
the
pitchers
that
were
in
their
hands
.
20.
And
the
three
companies
blew
with
the
trumpets
,
and
brake
the
pitchers
,
and
held
their
lampes
in
their
left
hands
,
and
their
trumpets
in
their
right
hands
to
blow
withall
,
and
they
cried
,
The
sword
of
the
Lord
and
of
Gedeon
.
21.
And
they
stood
euery
man
in
his
place
round
about
the
hoast
:
and
all
the
hoast
ranne
,
and
cried
,
and
fled
.
22.
And
the
three
hundred
blew
with
trumpets
,
and
the
Lord
set
euery
mans
sword
vpon
his
neighbour
,
and
vpon
all
the
hoast
:
so
the
hoast
fled
to
Beth-b●shittah
in
Zererah
,
and
to
the
border
of
Abel-meholah
vnto
Tabbah
.
23.
Then
the
men
of
Israel
being
gathered
together
out
of
Nephtali
,
and
out
of
Ashur
,
and
out
of
all
Manasseth
pursued
after
the
Midianites
.
NOw
after
these
many
trials
followeth
the
issue
,
and
that
in
manner
here
The
sence
of
these
verses
.
set
downe
.
For
first
Gedeon
made
hast
,
and
by
that
meanes
came
vpon
the
Midianites
,
ere
they
were
aware
,
and
deferred
not
the
time
,
in
the
middle
watch
,
which
was
a
little
after
midnight
:
for
so
it
much
behoued
him
to
do
,
to
come
vpon
them
in
the
fearefull
time
of
the
night
,
and
in
the
deep
darke
,
when
Gedeon
and
his
men
could
not
be
seene
,
how
few
they
were
.
In
which
his
so
comming
,
hee
willed
his
men
whom
hee
diuided
into
three
bands
,
to
take
emptie
pitchers
with
lampes
in
them
,
and
trumpets
in
their
hands
:
that
after
the
blowing
of
them
,
and
flighting
and
frighting
of
the
enemies
with
the
strange
and
vnlooked
for
noise
thereof
,
they
might
breake
the
pitchers
also
,
by
the
hearing
of
the
which
,
it
might
seeme
to
them
that
their
speares
were
broken
with
fighting
,
and
then
the
lampes
suddenly
appeared
,
astonishing
the
Midianites
,
and
giuing
light
to
themselues
.
Thus
did
he
,
and
his
souldiers
did
likewise
,
though
that
all
this
which
they
did
,
might
haue
been
thought
to
bee
to
small
purpose
.
But
the
effect
thereof
,
by
the
onely
wise
and
wonderfull
gouernment
of
the
Lord
,
was
this
,
that
one
of
the
Midianites
slue
another
,
broke
their
aray
and
fled
away
,
crying
,
much
like
that
which
was
done
,
chap.
3.
And
they
that
were
Chap.
3.
27.
scattered
,
and
not
slaine
,
were
pursued
by
the
Israelites
,
and
taken
.
Now
as
there
are
in
these
verses
three
things
in
generall
,
to
wit
,
the
direction
that
Gedeon
gaue
his
men
;
then
their
following
it
;
and
lastly
,
the
effect
that
ensued
,
so
let
vs
consider
them
in
particular
.
And
first
to
begin
with
these
three
verses
together
,
let
vs
note
,
that
Gedeons
Doct.
vers.
15.
16.
17.
speed
that
he
made
in
taking
the
opportunity
and
fit
season
,
to
doe
the
things
that
we
haue
heard
,
teacheth
all
Christians
to
doe
the
same
:
namely
,
that
they
take
time
in
euery
thing
that
they
go
about
,
while
it
is
seasonable
,
for
afterwards
it
will
be
too
late
.
In
time
reape
and
sow
,
and
doe
thy
businesse
,
eate
in
time
,
sleepe
and
trauell
while
it
is
light
,
as
our
Sauiour
directeth
,
Eccles.
9.
10.
saying
:
Are
there
not
twelue
houres
in
the
day
?
So
in
all
duties
of
Christianity
,
Ioh.
11.
9.
in
giuing
to
the
poore
,
doe
it
in
his
need
,
in
seeking
the
Lord
,
goe
about
it
while
he
may
be
found
,
so
in
auoiding
and
forsaking
sinne
,
resist
it
in
Esa.
55.
6.
the
beginning
;
and
helping
to
punish
wickednesse
,
and
preuenting
Gods
wrath
,
doe
all
accordingly
,
in
fit
and
due
season
.
There
was
a
time
,
when
the
rich
man
might
haue
succoured
Lazarus
,
and
that
was
,
while
hee
lay
at
his
gates
:
but
when
Lazarus
was
dead
,
the
time
was
gone
.
Luk.
16.
25.
So
there
was
a
time
wherein
the
fiue
foolish
Virgins
might
haue
prouided
oyle
for
their
lampes
:
that
was
,
before
the
bridegroome
came
:
but
Matth
25.
12.
when
he
was
come
,
and
the
doore
was
shun
,
the
time
was
past
.
So
there
is
a
time
in
which
men
may
repent
,
that
they
may
be
saued
:
that
is
,
while
God
sendeth
his
messengers
to
call
them
;
but
when
they
let
the
season
passe
in
the
daies
of
their
youth
:
after
,
when
the
time
of
age
,
sicknesse
,
and
death
Eccles.
12.
1.
commeth
:
a
thousand
to
one
if
the
time
be
not
gone
,
and
that
it
be
not
then
too
late
.
For
beside
that
there
are
many
things
in
the
way
to
hinder
:
this
is
none
of
the
least
,
that
late
repentance
is
dangerous
.
Oh
what
hath
been
lost
by
passing
by
the
fit
time
and
season
,
the
lamenting
it
deepely
by
our
Sauiour
in
the
people
of
Ierusalem
doth
shew
,
when
hee
said
:
O
if
thou
had
est
Luk.
19.
42.
euen
knowne
at
least
in
this
thy
day
,
those
things
which
belong
to
thy
peace
,
but
now
are
they
hid
from
thine
eyes
.
Therefore
Saint
Paul
told
the
Corinthians
,
This
is
the
acceptable
time
,
(
that
is
,
while
they
might
heare
him
)
this
is
the
day
of
saluation
.
Sutable
here
unto
2.
Cor.
6.
2.
is
that
of
the
Apostle
,
Ephes.
5.
Redeeme
the
season
:
by
which
exhortation
he
Ephes.
5.
16.
teacheth
,
that
although
no
time
should
bee
spent
vnprofitably
,
yet
seasons
,
(
which
are
times
hauing
some
speciall
fitnesse
in
them
aboue
others
,
to
doe
or
receiue
good
in
)
must
more
carefully
be
obserued
;
yea
redeemed
,
that
is
,
dedicated
to
holy
vse
,
by
forgoing
somthing
pleasing
to
the
flesh
,
to
purchase
them
.
For
not
onely
workes
vnlawfull
and
needlesse
,
but
euen
lawfull
and
in
their
time
,
necessary
,
must
giue
place
to
fit
seasons
:
because
then
God
offereth
occasion
of
some
spirituall
gaine
,
which
at
other
times
cannot
bee
obtained
.
As
the
Sabbath
is
a
season
for
instruction
and
edification
,
one
day
of
seuen
:
the
other
sixe
haue
not
,
but
by
occasion
,
the
opportunity
which
that
hath
So
when
God
sendeth
publike
or
priuate
iudgements
vpon
the
land
,
or
any
persons
,
that
is
a
season
of
fasting
,
humiliation
,
renuing
our
couenant
:
and
contrariwise
speciall
blessings
and
deliuerances
are
opportunities
of
thanksgiuing
,
and
reioycing
.
In
which
and
all
others
S.
Iames
teacheth
Iam.
5.
13.
vs
what
to
do
:
Is
any
man
afflicted
?
let
him
pray
:
so
,
is
any
merrie
,
let
him
sing
:
for
these
are
occasions
worth
the
taking
,
and
not
alway
occurrent
:
therefore
as
God
disposeth
of
vs
,
so
let
vs
apply
our selues
,
and
improue
the
season
to
the
best
vse
,
and
suffer
not
our selues
to
vanish
away
,
and
abuse
it
,
through
our
follie
and
vnseasonablenesse
:
which
sione
is
more
common
,
euen
among
the
better
sort
,
then
they
suspect
,
to
suffer
themselues
to
passe
ouer
the
best
occasions
vnfruitfully
.
Whereas
alas
,
how
shall
they
spend
their
whole
time
well
,
who
spend
their
best
seasons
badly
?
As
wee
know
,
in
the
morning
,
both
body
and
mind
is
in
best
time
for
meditation
,
or
any
fruitfull
exercise
:
if
that
perish
without
fruit
,
how
can
the
whole
day
after
for
the
most
part
,
be
otherwise
then
barrenly
and
wearisomely
passed
?
Men
worke
vpon
their
trades
ordinarily
we
see
:
but
if
their
trades
bee
vp
,
that
is
,
the
wares
which
they
make
doe
take
a
great
price
,
and
are
quicker
of
sale
then
at
other
times
:
how
will
they
bestirre
themselues
,
and
set
euery
one
on
worke
whom
they
can
come
by
,
rising
early
,
going
late
to
bed
,
and
in
a
word
,
how
vnwearied
are
they
?
It
is
their
season
they
say
.
What
businesse
will
not
the
housholder
lay
aside
on
the
market
day
?
why
?
that
he
may
vse
that
season
to
furnish
himselfe
for
the
whole
weeke
with
prouision
?
what
thinke
we
?
will
the
Merchant
game
,
play
,
drinke
,
sleepe
,
or
trifle
out
the
season
Matth.
13.
45.
of
his
merchandise
,
when
hee
is
come
to
the
place
of
trafficke
beyond
sea
?
No
,
all
must
yeeld
to
the
season
,
hee
neglects
his
pleasure
to
redeeme
that
.
And
if
we
faile
in
well
vsing
the
seasons
which
offer
themselues
,
what
likelihood
is
there
,
we
will
shew
our selues
wise
in
procuring
seasons
to
our selues
?
As
the
truth
is
,
an
easie
thing
it
were
to
doe
,
if
wee
were
not
vnsauory
,
and
vnwilling
to
heare
of
any
thing
more
then
ordinary
.
But
somewhat
to
this
effect
i
noted
before
in
Gedeons
destroying
Idolatry
.
Also
this
carrying
of
pitchers
in
their
hands
,
as
Gedeon
willed
them
to
do
:
Doct.
2.
a
few
vnarmed
men
,
(
euen
three
hundred
)
against
some
hundred
thousand
,
well
prepared
souldiers
,
what
an
vnlikely
matter
was
it
,
that
they
should
effect
any
thing
thereby
?
But
wee
see
what
a
wonderfull
victory
it
brought
.
The
like
may
bee
said
of
Ioshuas
compassing
the
walles
of
Iericho
,
Iosh.
6.
20.
seuen
daies
,
with
blowing
trumpets
of
Rams
hornes
:
and
yet
seeing
the
Lord
promised
,
and
he
beleeued
it
,
the
walles
of
the
city
at
the
appointed
time
fell
downe
.
By
both
wee
learne
,
that
though
the
meanes
bee
neuer
so
weake
,
to
effect
any
good
at
all
,
yet
if
God
direct
vs
to
them
,
and
promise
to
worke
bv
them
,
it
behoueth
vs
to
looke
vp
to
him
,
as
Gedeon
heere
did
,
and
wee
shall
see
the
power
of
God
in
vsing
them
though
they
bee
weake
:
for
though
they
serue
not
for
one
vse
,
which
carnall
reason
doth
onely
looke
to
,
yet
they
shall
serue
for
another
,
which
God
euer
intendeth
by
them
.
Euen
as
heere
wee
see
,
that
although
these
meanes
heere
vsed
by
Gedeon
and
his
souldiers
,
serued
not
to
beate
downe
and
destroy
their
enemies
:
yet
we
see
that
they
serued
to
terrifie
,
affright
,
and
scatter
them
,
and
to
set
one
of
them
against
another
.
And
yet
our
carnall
reason
,
if
wee
trust
not
to
weapons
in
warre
,
scoffes
at
our
fasting
and
prayer
,
by
which
Iehosaphat
got
great
2.
Chro.
20.
3.
17.
victory
,
and
Hester
the
Queene
preuailed
against
that
wicked
Haman
in
a
most
great
difficulty
.
So
preaching
is
foolish
to
reason
,
and
humane
wisdome
Hest.
4.
16.
compared
with
7.
10.
for
bringing
men
to
Christ
.
But
reade
1.
Cor.
1.
what
the
Apostle
there
saith
,
to
wit
,
That
we
must
become
fooles
that
we
may
bewise
:
while
yet
the
1.
Cor.
1.
26.
wit
of
man
deuiseth
another
way
,
and
most
fit
to
deceiue
himselfe
:
as
for
example
,
if
he
be
predestinate
to
saluation
,
he
saith
he
shall
be
saued
,
though
he
neuer
heare
sermon
.
And
euen
so
men
speake
of
watching
ouer
their
liues
,
praying
,
and
the
worshipping
of
God
in
their
familie
,
and
the
like
;
that
they
are
more
then
need
to
be
vsed
.
So
they
perswade
themselues
that
policie
,
toile
and
labour
are
all
in
all
,
to
bring
Gods
blessing
vpon
them
,
in
all
that
they
set
their
hands
vnto
,
though
the
Prophet
in
the
Psalme
haue
taught
the
contrary
,
saying
:
Except
the
Lord
build
the
citie
,
the
labourers
toile
Psal.
127.
1.
themselues
but
in
vaine
.
But
of
this
hath
often
been
spoken
.
And
here
we
are
further
to
marke
the
benefit
of
good
example
,
and
how
Doct.
3.
it
preuaileth
oft
times
with
inferiours
:
Gedeon
here
bids
his
souldiers
doe
,
as
they
saw
him
doe
,
so
that
he
went
before
them
.
As
all
heads
and
superiours
should
likewise
doe
,
that
they
may
propound
their
own
example
in
al
good
duties
.
Hence
it
was
,
that
our
Sauiour
Christ
washing
his
Disciples
feete
,
propounded
the
same
to
them
to
be
followed
,
and
that
so
they
might
in
humilitie
serue
one
another
,
(
as
they
saw
him
their
Master
to
serue
them
)
and
not
to
set
vp
themselues
aloft
,
as
they
began
to
do
,
and
aske
,
which
of
them
should
be
greatest
.
And
when
the
inferiour
cannot
obiect
that
the
superiour
Ioh.
13.
14.
doth
not
so
himself
as
he
requireth
of
the
other
,
in
a
dutie
common
to
both
,
it
is
a
worthie
thing
.
This
is
to
be
applied
to
the
reformation
of
faults
,
and
the
doing
of
dutie
,
by
word
or
deed
,
either
in
familie
or
otherwise
.
And
therefore
it
is
a
soreaccusation
against
such
as
being
to
giue
light
to
others
,
take
no
heede
or
care
themselues
,
or
very
slight
care
,
how
they
walke
,
among
and
in
the
midst
of
those
,
whom
they
are
to
giue
light
vnto
.
Parents
and
guides
in
families
,
beside
that
they
doe
for
the
most
part
little
reproue
the
faults
and
sins
of
those
who
are
vnder
them
,
vnlesse
it
be
for
and
about
their
owne
aduantage
,
haue
small
care
commonly
,
of
their
owne
behauiour
in
their
sight
,
but
wil
braule
and
scold
,
contend
,
and
raile
,
and
liue
in
other
ill
courses
among
them
.
And
Note
.
it
were
heartily
to
be
wished
,
that
some
who
are
in
greater
place
,
and
whose
authoritie
reacheth
further
then
priuate
mens
,
did
not
commit
the
same
faults
,
which
they
are
sued
vnto
to
punish
in
others
.
Oh
how
much
it
were
to
be
desired
that
the
elder
and
younger
might
ioyne
and
accord
together
in
the
worke
of
the
Lord
:
as
wee
see
and
approue
this
mutuall
consent
and
sweete
harmonie
in
Gedeon
and
his
souldiers
:
I
say
oh
that
the
ancienter
in
yeeres
,
gifts
,
profession
and
authoritie
,
(
whom
it
best
becommeth
and
concerneth
most
)
would
incourage
and
hearten
forward
the
younger
sort
,
to
heare
the
word
,
to
be
zealous
against
sinne
,
to
be
innocent
,
humble
,
dutifull
,
Tit.
24.
sober
,
companions
of
the
good
,
abstainers
from
ill
companie
,
and
in
a
word
to
beleeue
in
the
Lord
,
to
cleaue
to
his
promises
,
to
submit
themselues
to
his
gouernment
in
the
whole
course
of
their
life
:
saying
to
them
as
Gedeon
here
saith
,
As
ye
haue
seene
me
doe
,
so
doe
you
.
Thus
Dauid
calleth
vpon
the
people
,
Come
,
hearken
vnto
me
,
my
children
,
and
I
will
teach
you
the
feare
of
the
Lord
Psal.
34.
11.
by
mine
owne
experience
.
For
thus
and
thus
long
haue
I
serued
him
,
and
I
repent
me
not
,
that
I
haue
spent
my
life
in
the
worke
of
so
good
a
Master
.
Oh
how
the
experience
,
confidence
,
cheerefulnes
and
courage
of
one
aged
seruant
in
Gods
house
,
animates
and
puts
life
into
many
young
beginners
and
hearers
,
who
(
alas
)
though
they
be
zealous
,
yet
are
raw
and
rude
,
ignorant
and
vnexpert
,
and
know
not
what
belongs
to
such
a
trade
and
profession
:
Note
.
as
how
many
discouragements
,
feares
,
baites
,
offences
,
prouocations
to
wearinesse
and
apostacie
they
are
to
meete
with
,
ere
their
course
be
finished
.
And
what
a
commendable
thing
is
it
,
that
the
younger
nouices
will
yeeld
themselues
to
their
ancients
,
learne
by
their
instructions
,
be
perswaded
by
their
exhortations
,
and
follow
their
examples
(
so
farre
as
they
tread
in
the
steps
of
Christ
)
with
all
meeknes
and
teachablenes
,
without
prefidence
2.
Cor.
11.
1.
and
conceitednes
?
Oh
if
it
were
thus
in
townes
and
places
,
what
an
heauenly
order
should
we
see
in
stead
of
boldnes
,
prophanenes
,
and
loosenes
in
all
ages
and
estates
?
For
though
there
be
examples
giuen
,
and
followed
,
yet
it
is
by
such
as
are
the
diuels
trumpeters
,
who
leade
others
after
them
to
inordinate
courses
,
vncleannes
,
riot
,
lying
,
scorning
them
that
be
better
then
themselues
,
which
indeed
are
liker
Abimilecks
troope
,
then
Gedeons
.
But
as
for
good
examples
,
where
shall
we
finde
them
?
who
looks
to
this
,
to
liue
Note
.
so
in
the
former
part
of
his
life
,
that
he
may
be
a
president
in
the
latter
?
And
if
some
one
odde
man
be
found
among
an
hundred
,
how
doe
the
multitude
of
inferiours
disdaine
him
,
and
winde
him
about
their
fingers
?
But
of
examples
I
haue
also
said
somewhat
before
.
We
haue
heard
what
Gedeon
bad
his
men
doe
:
now
followeth
what
he
Doct.
vers.
18.
bad
them
say
,
that
was
this
:
[
For
the
Lord
,
and
Gedeon
]
his
meaning
was
,
that
he
would
haue
them
boldly
and
without
feare
proclaime
and
say
one
to
the
heartning
and
incouraging
of
another
:
that
the
victorie
should
bee
the
Lords
as
the
author
,
and
Gedeons
as
the
instrument
.
Thus
teaching
vs
,
that
as
wee
should
bee
examples
in
our
liues
to
other
,
so
wee
should
in
our
words
exhort
and
perswade
,
as
occasion
shall
be
offered
,
to
beleeue
the
promises
of
God
before
they
be
fulfilled
,
as
Gedeon
did
here
his
souldiers
,
to
beleeue
that
God
would
giue
them
the
victorie
.
Thus
did
that
worthie
King
Iehosaphat
stirre
vp
and
incourage
his
people
,
the
men
of
Iudah
,
to
beleeue
2.
Chro.
20.
20.
the
words
of
Gods
Prophet
,
which
had
brought
tidings
to
him
of
deliuerance
from
the
Ammonites
,
Moabites
,
and
them
of
mount
Seir.
And
this
hope
wee
should
haue
our selues
,
by
long
proofe
of
Gods
promise
keeping
,
that
wee
may
thereupon
resolue
them
(
so
farre
as
wee
can
preuaile
with
them
)
that
there
shall
not
a
iot
of
all
that
God
hath
spoken
,
fall
to
the
ground
:
but
as
our
fathers
trusted
in
him
,
and
were
not
confounded
,
so
neither
shall
they
be
disappointed
nor
ashamed
,
who
trust
in
him
to
the
end
of
the
world
.
And
when
wee
haue
the
like
incouragement
our selues
from
other
,
we
should
no
lesse
be
confirmed
and
strengthened
,
that
when
they
Matth.
5.
17.
can
say
to
vs
,
heauen
and
earth
shall
perish
,
but
one
title
of
Gods
promise
shall
not
faile
,
we
may
rest
and
be
satisfied
.
Oh
happy
are
the
people
,
whom
the
Lord
when
he
commeth
,
shall
finde
to
haue
been
thus
exercised
.
THE
FORTIE
NINTH
SERMON
ON
THE
SEVENTH
AND
EIGHTH
CHAPTERS
OF
the
booke
of
IVDGES
.
NOw
further
are
laid
out
,
after
Gedeons
aduice
to
his
souldiers
,
and
the
propounding
of
his
owne
example
vnto
Vers.
12.
20.
them
,
his
industrious
attempt
in
his
going
forward
to
the
Midianites
campe
,
and
what
hee
and
his
men
did
together
in
the
way
thither
,
and
what
successe
the
Lord
gaue
thereto
.
The
first
of
these
two
is
set
downe
in
this
19.
Vers.
19.
20.
and
20.
verses
,
the
last
in
the
21.
and
22.
His
companie
was
diuided
into
bands
,
to
the
end
that
they
might
come
vpon
their
enemies
on
euery
side
,
and
amaze
the
whole
campe
with
sudden
feare
.
Then
he
chose
for
his
purpose
the
fittest
time
of
the
night
,
the
middle
part
thereof
,
when
the
enemies
being
in
a
dead
sleepe
,
were
,
with
that
sudden
feare
,
the
more
throughly
astonished
.
For
the
noise
of
the
trumpets
,
with
the
mightie
crie
,
made
by
the
men
,
and
the
breaking
of
the
pitchers
,
with
the
light
appearing
,
did
not
onely
astonish
them
,
but
likewise
so
troubled
them
,
they
being
scarcely
awaked
out
of
their
sleepe
,
that
they
could
not
conceiue
what
it
should
meane
,
but
thought
that
many
and
great
hoasts
were
rushing
into
their
campe
,
as
the
Aramites
did
,
into
whose
camp
the
lepers
came
.
2.
King
.
7.
6.
7.
And
the
Lord
with
all
this
striking
them
with
a
kinde
of
madnesse
,
they
tooke
their
owne
fellow
souldiers
for
their
enemies
,
and
so
most
miserably
slew
one
another
,
the
Ammonites
and
Moabites
stood
vp
against
them
of
mount
Seir
to
destroy
them
,
though
they
were
their
fellow
souldiers
:
as
we
see
also
in
the
campe
of
the
Aramites
,
into
which
the
lepers
came
.
2.
Chro.
20.
23.
This
kinde
of
astonishing
the
enemies
by
Gedeon
,
who
was
directed
by
God
therein
is
worthie
to
be
noted
of
vs
:
to
teach
vs
,
what
kindes
of
terrors
and
vexings
of
a
rebellious
people
the
Lord
hath
in
a
readines
to
feare
them
,
yea
and
that
when
men
thinke
themselues
best
fensed
against
them
,
out
of
feare
of
them
,
and
furthest
off
from
falling
into
them
.
Zimri
and
Cosbi
were
slaine
suddenly
and
fearefully
:
Chorah
and
his
companie
were
Num.
b.
25.
8.
swallowed
vp
of
the
earth
,
when
no
likelihood
could
be
seene
thereof
,
till
it
Num.
16.
32.
came
.
The
men
of
Ziklag
wallowing
like
beasts
on
the
ground
drunken
,
were
slaine
by
Dauid
when
they
looked
not
for
it
.
Abimilek
by
a
piece
of
1.
Sam.
30.
17.
a
milstone
receiued
his
deadly
wound
,
and
Absolon
hanged
by
the
haire
of
Iudg
9
53.
2.
Sam.
13.
14.
his
head
on
an
oke
.
Thus
I
might
goe
on
infinitly
.
God
hath
many
waies
to
scourge
his
enemies
,
as
he
hath
to
deliuer
and
comfort
his
people
,
There
is
no
peace
to
the
vngodly
,
saith
God
.
Oh
then
how
fearefull
is
it
to
be
a
wicked
man
?
for
if
Gods
anger
be
kindled
but
a
little
,
how
happie
are
all
they
that
Esay
.
48.
22.
feare
him
?
for
if
he
haue
a
controuersie
with
men
,
and
be
against
them
,
oh
Psalm
.
2.
12.
what
terrors
are
euery
while
like
to
fall
on
them
,
till
they
be
confounded
of
them
?
Some
will
obiect
,
that
for
all
this
,
many
wicked
persons
walke
securely
,
and
are
as
merrie
and
void
of
feares
,
as
the
best
of
them
all
.
I
answer
,
first
although
God
meetes
them
not
with
such
bodily
feares
as
here
he
amazed
these
heathens
withall
,
yet
there
is
that
within
them
commonly
,
which
euen
in
the
middest
of
their
merriments
causeth
their
hearts
to
be
heauie
,
and
presage
no
good
vnto
them
at
length
.
This
I
say
of
such
as
are
not
hardned
.
And
who
can
expresse
the
bitter
sorrowes
and
checks
and
feares
which
they
feele
,
who
carrie
an
ill
conscience
about
them
?
which
pursues
them
both
sleeping
and
waking
,
and
not
at
Church
onely
,
but
euen
in
their
callings
,
companies
,
feastings
,
pleasures
,
when
others
thinke
full
little
of
it
,
and
themselues
wish
they
could
make
truce
for
the
while
therewith
,
that
it
might
then
be
furthest
off
.
So
that
a
poore
Christian
would
not
willingly
change
states
with
them
,
to
haue
their
greatest
glorie
,
except
he
might
bee
free
from
their
troubled
conscience
:
which
is
like
to
the
hand-writing
vpon
the
wall
of
that
wofull
Belshazzar
.
And
this
is
their
portion
,
euen
tempest
,
Dan.
5.
6.
fire
,
snares
,
as
the
Psalmist
saith
,
euen
a
sauour
of
hell
,
before
they
come
there
.
As
for
those
that
haue
learned
how
to
strangle
their
conscience
,
and
smother
it
,
or
who
are
waxen
hardned
:
let
them
know
,
that
there
is
no
peace
belonging
to
them
,
though
they
stop
their
eare
from
hearing
of
terror
.
And
when
God
shall
quicken
,
and
rouze
vp
their
conscience
,
woe
be
to
them
,
for
it
shall
roare
vpon
them
as
a
lion
,
and
yet
God
is
greater
.
Therefore
if
any
such
shall
seeke
how
to
be
freed
from
this
horror
,
let
them
make
1.
Ioh.
3.
20.
their
peace
with
God
,
and
so
their
conscience
shall
turne
to
be
their
friend
:
but
the
rest
may
heare
this
doctrine
,
as
Nabal
heard
Abigails
newes
,
to
their
confusion
.
It
further
appeareth
by
the
effect
what
these
fearefull
meanes
wrought
,
Vers.
21.
22.
which
the
holy
storie
setteth
downe
in
this
verse
,
that
the
whole
campe
was
astonished
,
feared
,
cried
out
,
and
fled
.
In
which
case
let
no
man
thinke
that
these
meanes
alone
,
and
apart
from
Gods
work
,
had
any
great
force
to
feare
,
especially
to
hurt
the
enemies
:
for
what
was
there
in
the
blowing
of
the
trumpets
,
the
breaking
of
the
pitches
,
or
in
their
lampes
,
to
the
getting
of
the
victorie
?
But
the
Lord
put
to
his
hand
,
and
helpe
,
whereby
the
enemies
were
daunted
,
and
set
beside
themselues
,
or
else
,
all
that
was
done
,
had
been
but
ridiculous
.
And
he
that
made
Goliahs
head
to
be
cut
off
with
his
owne
sword
,
he
wil
still
blesse
the
vnlikely
meanes
(
as
the
world
accounteth
them
,
yea
and
foolish
also
(
of
our
prayers
,
sinceritie
,
patience
,
hope
and
the
like
,
to
bring
great
things
to
passe
,
yea
and
faith
to
ouercome
the
world
,
without
the
which
,
what
are
all
other
things
whatsoeuer
?
Still
I
say
therefore
,
as
I
said
before
,
blessed
is
the
people
whose
God
is
the
Lord
Iehouah
.
But
of
this
,
occasion
hath
been
offered
to
speake
almost
in
euery
Chapter
.
In
the
20.
verse
,
in
that
the
people
of
Israel
in
their
crie
and
noise
that
they
made
,
vttered
these
words
[
The
sword
of
the
Lord
,
and
of
Gedeon
]
therein
they
Doct.
2.
in
verse
20.
that
was
omitted
in
due
place
.
testifie
,
that
God
was
the
chiefe
cause
,
and
Gedeon
as
the
instrument
appointed
to
bring
that
worke
to
passe
.
Not
as
if
they
would
deuide
the
victory
betwixt
God
and
him
,
(
betweene
whom
there
was
no
comparison
)
but
to
signifie
,
that
as
God
was
the
chiefe
and
principall
worker
,
so
it
pleased
him
to
vse
Gedeon
as
his
instrument
to
effect
it
.
The
same
it
behooueth
vs
to
do
:
ascribe
we
to
God
the
glory
of
all
the
good
we
doe
,
yea
and
of
our
saluation
especially
,
which
we
seeke
,
but
know
we
that
as
Gods
instruments
,
we
are
to
worke
it
on
in
feare
and
trembling
,
and
to
giue
all
our
diligence
,
as
the
Apostle
Phil.
2
12.
2.
Pet.
1.
10.
exhorteth
,
to
make
our
calling
and
election
sure
.
And
so
in
all
duties
of
faith
that
we
performe
;
acknowledge
we
,
that
we
receiue
all
gifts
and
abilitie
to
thinke
and
to
doe
,
that
which
is
good
,
and
our selues
to
be
Gods
workemen
and
labourers
,
vnworthy
to
be
imployed
by
him
,
euen
as
we
see
it
to
bee
an
honour
to
be
in
a
Kings
seruice
.
And
further
by
this
,
let
all
captious
cauillers
take
their
answer
,
who
say
,
that
the
people
who
depend
vpon
their
Ministers
,
make
them
their
God
.
Be
it
knowne
to
all
such
,
that
as
they
detest
such
blasphemy
,
so
yet
to
the
shame
of
all
such
scorners
,
they
honour
them
vnder
God
,
as
the
instruments
of
their
saluation
,
and
acknowledge
them
,
as
here
Gedeons
souldiers
do
him
,
to
be
the
hand
which
God
putteth
the
sword
of
his
spirit
into
,
for
the
conquering
not
of
mens
bodies
,
but
their
soules
,
and
the
bringing
into
subiection
the
thoughts
of
their
hearts
,
yea
the
whole
powers
of
soule
and
body
,
to
the
obedience
of
Christ
.
In
which
respect
Salomon
2.
Cor.
10.
4.
praies
that
Gods
Priests
may
bee
clothed
with
saluation
.
And
Paul
doubts
not
to
say
vnto
Timothy
,
He
should
saue
himselfe
,
and
others
.
For
more
particular
application
of
this
doctrine
,
reade
verse
2.
of
this
Chapter
.
1
Tim.
4.
16.
This
victory
is
remembred
and
made
mention
of
in
the
Psalme
,
where
Doct.
out
of
all
these
4.
verses
.
Psal.
83.
9.
it
is
said
:
Doe
to
them
,
as
vnto
Midian
,
and
as
vnto
Oreb
and
Zeeb
.
Which
teacheth
,
that
this
story
,
and
so
other
in
the
bookes
of
canonicall
Scripture
,
is
diligently
to
bee
remembred
,
that
wee
may
haue
vse
of
the
diuers
good
things
that
are
in
it
,
that
through
the
Scriptures
wee
might
get
knowledge
,
experience
,
consolation
and
hope
:
as
to
pray
as
Gedeon
did
in
danger
and
Rom
15.
4.
distresse
,
to
hope
,
and
waite
for
the
like
successe
,
in
our
seuerall
necessities
,
which
God
will
as
surely
doe
and
performe
to
vs
,
as
he
did
here
to
his
people
,
hauing
made
the
like
promises
thereof
vnto
vs
,
as
vnto
them
.
And
through
the
writings
of
the
Euangelists
and
Apostles
,
wee
shall
meet
with
quotations
of
Scripture
out
of
the
old
testament
,
as
it
were
setting
a
second
edge
vpon
them
,
and
teaching
the
reader
with
what
regard
and
obseruation
he
is
to
reade
them
.
As
our
Sauiour
doth
in
recording
the
history
of
Lots
wife
;
and
in
speaking
of
the
prophesie
of
Daniel
touching
the
pollution
of
Luk
17
32.
the
Temple
by
the
abomination
of
desolation
,
and
diuers
such
like
places
:
besides
the
fulfilling
of
the
prophesies
of
the
Messias
,
and
other
things
to
come
to
passe
in
the
Church
ere
the
second
comming
of
Christ
.
For
to
this
Matth.
24.
15.
end
,
the
holy
stories
are
written
,
as
well
as
the
other
books
of
the
Scripture
,
I
meane
for
our
instruction
,
edification
and
comfort
.
As
Dauid
mentioneth
Rom
15.
4.
this
story
,
so
doth
Esay
,
speaking
of
Zenacherib
,
God
shall
(
saith
he
)
raise
vp
a
Esay
10.
26.
scourge
,
like
that
of
Midian
.
And
so
it
came
to
passe
,
as
he
prophesied
,
for
the
whole
armie
of
that
King
was
slaine
by
God
,
euen
as
this
of
the
Midianites
.
Now
followeth
another
thing
mentioned
in
this
verse
,
that
is
,
when
the
Vers.
23.
most
of
them
were
slaine
,
the
Israelites
with
Gedeon
pursued
and
followed
after
the
rest
:
where
note
his
wisedome
in
foreseeing
and
preuenting
danger
to
come
.
When
he
had
scattered
them
,
they
might
haue
gotten
strength
againe
afterward
,
and
so
haue
troubled
them
as
before
,
(
as
another
Iabin
King
of
Canaan
arose
)
which
he
preuented
.
And
in
warre
this
is
meet
to
be
Iudg.
4.
2.
done
against
the
enemies
both
bodily
and
spirituall
.
Satan
being
throwne
out
,
laboureth
,
as
our
Sauiour
saith
,
to
enter
in
againe
.
This
is
also
necessarie
Matth
12.
45.
in
euery
calling
,
to
be
prouident
to
keepe
away
danger
by
wants
and
oppression
concerning
both
body
and
soule
.
It
is
great
wisedome
,
to
follow
herein
the
vniust
Steward
,
namely
in
prouiding
Luke
16.
8.
for
the
time
that
should
come
after
:
and
to
follow
the
example
of
the
fiue
wise
virgins
,
who
so
prouided
oile
for
their
lamps
,
that
when
the
other
foolish
,
for
want
therof
,
were
shut
out
at
the
bridegroomes
comming
,
Matth.
25.
10.
they
entred
in
with
him
to
the
wedding
.
So
wee
should
deale
surely
to
preuent
diuel
and
world
,
and
al
offences
,
that
might
break
out
from
vs
through
our
owne
corruption
,
and
not
to
be
so
foolish
,
as
to
bring
needlesse
sorrow
vpon
our
owne
heads
by
neglecting
any
meanes
that
might
remoue
it
.
Yea
and
one
Christian
with
another
must
be
faine
,
and
is
forced
to
deale
circumspectly
,
there
be
so
many
weakenesses
in
vs
,
and
shifts
to
deceiue
,
lest
they
breake
off
their
fellowship
.
Wee
see
daily
to
what
perfection
men
haue
brought
their
trades
,
and
how
easily
they
thriue
,
through
carefull
marking
and
remoouing
the
seuerall
inconueniences
thereof
,
and
vsing
the
best
prouidence
,
Note
.
and
all
opportunities
making
for
their
gaine
,
which
their
predecessors
knew
not
.
But
alas
how
raw
and
rude
,
yea
what
bunglers
are
men
in
the
trade
of
all
trades
?
who
beates
his
braines
to
attaine
to
a
gift
,
readinesse
and
dexteritie
therein
?
Who
seekes
to
bring
the
excellencie
thereof
into
the
view
of
the
world
,
or
vpon
their
owne
proofe
and
experience
to
teach
others
,
the
next
and
directest
way
both
of
being
and
walking
as
a
Christian
?
And
why
?
because
men
are
not
wise
to
follow
this
trade
without
breakings
off
,
and
many
onsets
and
turne-againes
:
they
neither
will
search
out
and
vse
the
best
meanes
which
may
make
them
expert
,
and
bring
in
gaine
,
nor
will
learne
wisedome
to
preuent
disaduantages
,
annoyances
,
temptations
,
and
therefore
their
worke
goes
not
forward
,
their
skill
in
this
trade
comes
not
to
ripenesse
.
For
behold
,
while
they
thinke
they
serue
God
commendably
in
some
duties
which
they
apply
their
mind
too
,
there
growes
in
them
noisome
lusts
,
vnseene
,
vnrepented
off
,
and
these
make
them
new
to
begin
,
and
set
them
so
much
behind
hand
againe
,
that
they
almost
despaire
of
euer
recouering
their
forwardnesse
neglected
.
The
Beniamites
we
reade
in
the
20.
of
this
booke
,
met
their
brethren
in
Iudges
20.
40.
the
field
stoutly
:
but
lo
,
the
euill
was
behind
them
,
and
that
they
were
not
aware
off
,
till
the
flame
and
smoke
ascended
,
and
then
all
their
courage
was
cooled
.
To
teach
vs
(
if
we
will
prosper
)
to
make
cleane
worke
before
vs
,
and
leaue
not
something
vndone
,
through
sloath
,
which
will
cost
vs
double
and
trebble
afterward
.
And
if
we
bee
wise
,
let
vs
learne
with
Gedeon
how
to
vse
and
keepe
the
victorie
as
well
as
how
to
get
it
:
how
to
clense
out
that
euill
which
we
are
prone
to
,
as
do
some
duties
which
we
like
;
lest
according
to
the
prouerbe
:
He
that
flieth
and
escapeth
,
will
returne
and
fight
againe
;
whereas
we
might
haue
slaine
him
right
downe
at
the
first
,
and
been
past
all
danger
.
Furthermore
,
it
is
to
be
noted
as
commendable
in
Gedeon
,
that
when
he
Doct.
2.
had
gotten
the
victory
,
hee
was
willing
that
other
should
haue
part
of
the
glory
thereof
:
to
wit
,
these
other
tribes
,
Nephtali
,
Ashur
,
and
Manasse
,
who
yet
could
helpe
but
little
,
comming
after
Gedeon
had
gotten
the
victory
with
great
danger
.
Which
example
of
his
,
should
teach
vs
to
vse
the
gifts
of
God
,
not
so
that
we
should
seeke
glory
by
them
,
but
to
desire
that
other
also
might
exercise
and
haue
vse
of
their
gifts
to
the
benefit
of
the
Church
:
we
of
the
Ministery
especially
should
doe
this
;
that
wee
may
bee
able
to
say
as
Moses
said
,
Would
to
God
that
all
his
people
could
prophesie
:
yea
and
to
this
end
Numb.
11.
29.
let
vs
rather
in
giuing
honour
,
euen
striue
to
goe
before
each
other
,
yea
the
meanest
,
who
may
soonest
and
easiliest
thinke
themselues
neglected
and
despised
.
Excellent
therefore
is
the
practise
of
Christ
and
Iohn
Baptist
,
who
though
they
were
both
admired
by
diuers
sorts
of
people
,
and
that
in
such
wise
,
that
there
was
carnall
emulation
betweene
the
Disciples
of
both
;
yet
alway
they
so
carried
themselues
,
that
the
one
honoured
the
other
,
and
both
fulfilled
all
righteousnesse
.
Yea
Iohn
in
the
middest
of
his
flourishing
,
yet
still
acknowledged
himselfe
Ioh.
3.
30.
but
the
shadow
,
and
Christ
the
substance
;
himselfe
the
herold
,
and
Christ
the
Prince
:
I
must
decrease
(
saith
he
)
and
Christ
encrease
.
Which
example
of
his
,
if
his
successors
had
as
well
regarded
,
Satan
had
not
so
soone
corrupted
the
ministery
of
the
Church
with
schismes
and
factions
,
which
are
but
the
fruits
of
pride
and
arrogancy
.
And
if
we
can
grow
,
or
cause
by
our
example
and
gifts
,
other
to
grow
in
grace
,
let
vs
not
with
the
Disciples
,
contend
who
shall
bee
chiefe
and
greatest
.
But
we
though
we
haue
these
gifts
and
the
like
to
glorifie
the
giuer
,
and
to
restraine
and
hold
our selues
from
this
vaineglory
,
yet
wee
gape
for
that
by
Satans
deluding
of
vs
(
lamentable
to
behold
)
so
that
when
wee
haue
not
praise
of
men
,
(
who
should
looke
for
that
from
God
)
if
(
I
say
)
we
cannot
get
that
,
we
leaue
off
labouring
and
sit
still
:
and
for
this
very
cause
,
some
,
as
well
in
the
ministery
,
as
the
people
,
doe
part
and
breake
off
their
fellowship
one
with
another
.
But
of
this
see
somwhat
before
,
in
the
eighth
verse
of
this
Chapter
.
Vers.
24.
And
Gedeon
sent
messengers
to
all
mount
Ephraim
,
saying
,
Come
downe
against
the
Midianites
,
and
take
before
them
the
waters
vnto
Bethbarah
,
and
Iordan
.
Then
all
the
men
of
Ephraim
gathered
together
,
and
tooke
the
waters
vnto
Bethbarah
and
Iordan
.
25.
And
they
tooke
two
Princes
of
the
Midianites
,
Oreb
and
Zeeb
,
and
slew
Oreb
vpon
the
rocke
Oreb
,
and
slew
Zeeb
at
the
winepresse
of
Zeeb
,
and
pursued
the
Midianites
,
and
brought
the
heads
of
Oreb
and
Zeeb
to
Gedeon
beyond
Iordan
.
IN
this
verse
the
holy
story
sheweth
,
how
Gedeon
sent
to
all
the
inhabitants
Vers.
24.
of
mount
Ephraim
to
meet
with
the
Midianites
,
and
take
vp
the
passages
,
where
they
went
ouer
the
waters
,
euen
to
Bethbara
or
Bethabora
,
and
Iordan
.
And
the
men
of
Ephraim
did
so
.
And
so
hee
made
them
partakers
also
of
the
honour
of
the
victory
,
as
he
did
the
other
tribes
.
This
is
the
summe
of
this
verse
.
And
to
make
our
vse
of
it
,
it
were
to
be
wished
,
that
we
in
this
our
age
did
as
these
did
:
that
in
all
ciuil
actions
religion
did
guide
vs
,
that
where
helpe
is
needed
,
and
required
by
one
of
another
,
that
it
were
likewise
willingly
and
readily
performed
;
as
namely
in
aiding
the
widowes
and
fatherlesse
,
the
poore
,
and
the
oppressed
And
much
more
it
were
to
be
wished
,
that
we
were
so
ioyned
together
in
the
Church
,
that
if
there
were
any
excellent
and
profitable
matter
begun
,
that
we
were
willing
to
haue
other
coadiutors
and
fellow
labourers
to
the
finishing
and
perfiting
of
the
same
:
but
wee
rather
oft
times
(
which
is
greatly
to
be
lamented
)
and
our
sinnes
iustly
deseruing
the
same
,
doe
hinder
one
another
:
whereas
both
they
ought
to
bee
regarded
,
who
haue
a
good
mind
to
the
worke
of
God
,
and
doe
labour
in
it
,
(
though
they
bee
not
equall
with
some
other
,
)
euen
for
that
which
God
hath
inabled
them
,
and
which
they
are
fit
to
doe
:
and
also
they
in
humility
should
reuerence
their
elders
in
gifts
and
yeeres
,
and
be
readier
to
learne
of
them
,
then
to
pearke
ouer
them
.
Which
sinne
in
the
forwarder
sort
both
of
Ministers
and
people
,
and
in
the
ancienter
and
younger
sort
of
both
,
being
suffered
to
grow
for
want
of
loue
,
so
that
the
one
doth
not
his
dutie
toward
the
other
,
hath
caused
the
Lord
seuerely
to
punish
it
in
both
,
that
being
diuided
,
they
are
thereby
seebled
,
and
the
good
which
they
did
is
hindred
and
crossed
;
and
not
only
so
,
but
also
that
is
verified
which
Saint
Paul
writeth
to
the
Galathians
,
that
one
Galat.
5.
15.
biting
and
deuouring
another
,
they
be
consumed
one
of
another
,
at
least
,
by
a
third
sort
,
but
yet
through
their
fault
and
procuring
.
But
of
this
I
haue
spoken
in
the
first
chapter
.
Ephraim
tooke
two
Princes
of
Midian
,
Oreb
and
Zeeb
:
whose
punishment
Vers.
25.
by
the
iust
iudgement
of
God
was
agreeable
to
their
sinne
.
The
one
,
namely
Oreb
,
was
slaine
on
a
rocke
and
mountaine
,
called
by
the
same
name
,
Oreb
:
where
they
had
constrained
the
people
of
God
to
hide
themselues
,
and
where
they
had
sought
them
to
kill
them
The
other
,
that
is
,
Zeeb
,
was
slaine
at
the
threshing
place
or
winepresse
called
Zeeb
:
for
those
places
they
spoiled
of
their
victuals
and
famished
them
.
Where
it
is
manifest
,
that
God
forgetteth
not
,
neither
winketh
at
the
cruelty
of
his
enemies
,
but
in
due
time
and
place
will
pay
them
home
,
so
that
all
that
will
,
may
see
,
that
God
hath
not
left
them
vnrecompenced
.
And
that
either
with
the
same
punishment
as
he
did
Adonibezek
,
or
at
the
same
time
,
as
he
did
Iudas
,
who
betraying
his
master
to
death
,
died
first
himselfe
:
or
as
heere
he
did
to
Oreb
and
Zeeb
,
euen
in
the
same
place
where
they
did
the
mischiefe
:
and
as
among
vs
the
wilfull
murtherers
suffer
,
and
are
made
spectacles
by
hanging
in
chaines
,
to
all
that
passe
by
,
neere
the
place
where
they
committed
the
murthers
:
or
if
none
of
these
waies
hee
punish
them
,
yet
some
other
such
,
that
may
be
as
a
signe
to
all
,
that
God
will
be
reuenged
on
such
as
they
be
.
For
why
,
as
the
blood
of
Abell
,
so
doth
theirs
Gen.
4.
10.
cry
for
vengeance
:
woe
therefore
to
bloody
persecutors
,
and
cruell
persons
,
for
God
and
their
sinne
shall
find
them
out
.
Therefore
let
them
know
this
that
fall
into
the
hands
of
such
,
lest
they
should
bee
discouraged
.
And
lest
we
should
thinke
that
these
Princes
did
but
fight
for
themselues
against
the
Israelites
,
as
in
warre
men
doe
,
reade
of
their
malice
and
cruelty
,
in
the
Psal.
83.
9.
11.
12.
Psalme
83.
But
for
Gods
iust
punishing
of
his
enemies
,
according
to
their
sin
,
I
haue
said
enough
in
chapter
1.
of
this
booke
.
THE
FIFTIETH
SERMON
ON
THE
EIGHTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
1.
Then
the
men
of
Ephraim
said
vnto
him
:
why
hast
thou
serued
vs
thus
?
that
thou
calledst
vs
not
when
thou
wentest
to
fight
with
the
Midianites
:
and
they
chode
with
him
sharpely
.
2.
To
whom
he
said
:
what
haue
I
now
done
,
in
comparison
of
you
?
Is
not
the
gleaning
of
grapes
of
Ephraim
better
then
the
vintage
of
Abiezer
?
3.
God
hath
deliuered
into
your
hands
the
Princes
of
Midian
,
Oreb
and
Zeeb
:
and
what
was
I
able
to
doe
in
comparison
of
you
?
and
when
he
had
thus
spoken
their
spirits
abated
towards
him
.
AFter
the
admirable
victory
that
God
gaue
to
Gedeon
,
as
hath
been
largely
shewed
in
the
former
Chapter
,
now
in
this
followeth
The
summe
of
the
chap.
and
parts
3.
the
pursuit
of
the
rest
of
the
Midianites
by
Gedeon
;
but
first
another
thing
by
occasion
of
that
victory
,
is
heere
set
downe
;
and
that
is
,
the
Ephraemites
quarrelling
with
him
.
The
summe
and
parts
of
this
Chapter
(
to
ioyne
them
together
as
they
may
well
and
conueniently
be
)
are
these
:
The
first
is
,
the
contention
of
the
Ephramites
with
Gedeon
,
for
not
calling
them
to
the
warre
,
to
verse
4.
The
second
point
in
this
Chapter
is
,
that
the
men
of
Succoth
and
Penuel
denied
victuall
to
Gedeon
when
hee
pursued
and
followed
after
the
rest
of
the
enemies
,
and
their
punishment
,
together
with
the
putting
to
death
of
the
two
Princes
of
the
Midianites
,
Zeba
and
Zalmunna
,
to
the
22.
vers
.
The
third
containeth
certaine
perticulers
concerning
Gedeon
,
as
the
offering
of
the
kingdome
to
him
and
his
sonnes
by
the
Israelites
,
and
his
refusing
it
:
and
of
Gedeons
Ephod
,
and
the
danger
that
came
thereby
:
whereto
is
to
be
added
the
sinne
of
Israel
,
to
the
end
of
the
chapter
.
The
first
part
of
the
Chapter
.
TO
begin
with
the
first
part
,
it
is
said
,
that
the
men
of
Ephraim
contended
The
summe
of
the
3.
first
verses
.
sore
with
Gedeon
,
and
fell
out
with
him
,
for
that
he
called
them
not
to
the
battell
against
the
Midianites
,
as
appeareth
in
the
first
verse
:
whereto
the
milde
answere
of
Gedeon
is
to
bee
marked
,
which
is
set
downe
in
the
second
verse
.
And
thirdly
,
how
they
were
appeased
by
it
,
as
wee
reade
in
the
third
.
Of
these
let
vs
heare
more
perticularly
as
they
lie
in
order
.
And
heere
first
,
some
man
might
thinke
it
an
vnseasonable
accident
that
Vers.
1.
the
vnfolding
of
it
.
befell
Gedeon
euen
in
the
chiefe
spring
of
his
glory
;
I
meane
,
that
in
the
very
necke
of
the
victory
should
come
vpon
him
such
a
crosse
blow
,
as
to
turne
the
solemnity
and
honour
of
his
great
acts
,
in
subduing
the
Midianites
into
reproch
and
abasement
.
But
the
most
wise
God
who
best
knoweth
how
to
keepe
his
owne
children
in
compasse
,
and
seeth
what
corruption
they
carry
about
them
,
by
meanes
whereof
they
cannot
beare
any
great
blessing
,
or
prosperity
,
without
swelling
,
and
pride
;
he
(
I
say
)
doth
commonly
so
dispose
Note
.
of
them
,
that
with
rare
and
speciall
liftings
vs
,
and
heightenings
of
Doct
out
of
vers.
1.
them
,
either
in
grace
,
wealth
,
honour
,
and
successe
,
or
the
like
,
hee
matcheth
and
mixeth
some
great
coolings
and
buffetings
of
them
,
to
keep
them
from
falling
dangerously
,
in
so
slppery
a
place
as
they
stand
in
.
Of
Gedeon
we
cannot
certainly
say
any
thing
to
his
iust
reproofe
in
any
grosse
manner
,
but
of
great
infirmities
of
his
wee
haue
heard
;
and
therefore
doubtlesse
hee
being
a
man
)
hee
had
that
in
him
which
might
haue
puffed
him
vp
vpon
so
great
successe
,
if
God
had
not
by
this
great
and
vnwelcome
crosse
,
preuented
it
.
So
Iphta
comming
fresh
from
a
great
conquest
,
was
suddenly
quailed
Iudg.
11.
35.
by
his
onely
daughter
.
And
Iob
in
the
middest
of
his
flourishing
and
prosperous
estate
,
heares
all
at
once
,
of
his
children
and
substance
destroyed
and
spoiled
.
Likewise
Dauid
had
few
victories
,
but
the
Lord
sent
him
a
cooler
vpon
them
,
the
rebellion
of
Absolon
,
the
cursing
of
Shemei
,
the
insurrection
of
Sheba
,
the
death
of
Ammon
,
the
slaughter
of
Absolon
;
which
(
doubtlesse
)
were
enough
to
purge
out
any
superfluous
humour
which
might
rise
vp
in
him
,
and
so
to
keepe
him
sober
,
temperate
,
and
within
holy
compasse
.
It
is
not
so
strange
that
the
Lord
should
thus
physicke
his
seruants
,
being
already
Note
.
surfeted
with
excessiue
and
sinfull
abuse
of
their
prosperity
:
but
it
is
his
great
mercy
that
he
should
so
diet
them
with
these
potions
,
that
they
may
preuent
surfeting
.
The
reason
is
,
because
first
it
is
the
wisedome
of
the
same
Physitian
to
giue
preseruatiues
,
as
well
as
purgations
.
And
againe
,
sinne
is
easilier
kept
out
from
entring
,
then
thrust
out
of
doores
being
once
gotten
in
:
which
the
Lord
foreseeing
,
rather
chooseth
with
a
little
hardship
to
the
patient
,
then
by
violent
and
extreame
courses
,
to
preuent
matter
of
disease
rather
then
to
heale
the
disease
.
And
the
truth
is
,
it
is
easier
for
a
man
to
bee
dieted
then
purged
:
I
meane
to
beare
an
affliction
which
commeth
before
the
spirit
and
conscience
is
wounded
by
a
sinne
,
then
which
followeth
sin
,
as
the
deserued
punishment
of
it
.
But
for
the
point
in
hand
,
let
vs
by
this
first
learne
,
what
a
leaud
nature
there
is
in
vs
,
that
wee
cannot
haue
a
little
health
and
welfare
,
but
presently
we
distemper
our selues
,
so
that
wee
must
be
faine
to
be
physickt
,
lest
wee
should
endanger
our
life
:
I
meane
,
wee
can
enioy
no
good
blessing
,
but
we
forget
our selues
,
and
cause
the
Lord
to
allay
the
sweetnesse
of
it
with
some
bitternesse
,
except
he
will
suffer
vs
to
be
turned
quite
ouer
with
it
.
Againe
,
when
we
enioy
any
blessing
,
let
vs
not
measure
the
same
by
the
pleasure
and
content
which
it
giues
our
nature
,
(
for
euen
in
that
is
a
sting
which
will
secretly
hurt
vs
)
but
by
the
sober
,
humble
,
Note
.
and
thankfull
affection
wherewith
wee
imbrace
the
blessing
.
And
let
vs
know
that
then
onely
we
enioy
it
in
kind
,
and
entier
,
otherwise
by
halues
,
and
scarce
that
.
And
when
we
see
that
God
sauceth
our
dainties
with
soure
hearbs
,
let
vs
be
thankfull
to
him
,
and
say
,
Lord
I
had
else
fed
too
much
of
this
dish
,
till
I
had
ouerlaid
my
stomacke
,
euen
as
children
,
who
finding
hony
,
eate
too
much
of
it
;
therefore
blessed
be
thy
name
,
who
suffered
me
not
to
be
sicke
of
it
,
rather
then
if
thou
shouldest
let
me
alone
,
then
I
should
bee
prouoked
to
vomiting
,
which
were
worse
.
And
this
bee
noted
of
the
Lords
ordering
the
action
of
these
Ephramites
,
for
Gedeons
good
.
Now
yet
these
Ephramites
shew
many
foule
faults
in
this
action
of
contending
The
faults
of
the
Ephramites
in
this
first
verse
,
and
first
their
vnthankfulnes
.
with
their
gouernour
and
deliuerer
of
them
,
as
vnthankfulnes
,
expostulating
with
him
without
a
cause
&
then
their
dissimulation
,
who
faine
themselues
to
haue
been
willing
to
haue
gone
to
warre
with
him
,
and
yet
would
not
,
when
they
might
haue
done
:
and
when
did
they
this
?
euen
when
they
saw
the
danger
of
the
warre
to
bee
past
and
ouer
,
and
that
now
honour
was
giuen
to
Gedeon
for
that
which
he
had
done
:
whereas
they
had
been
as
ready
(
if
hee
had
lost
the
victory
)
to
haue
(
much
more
)
cast
that
in
his
teeth
.
To
prosecute
these
a
little
more
particularly
:
their
vnthankfulnesse
first
Doct.
2.
vers.
1.
was
great
,
and
the
iniurie
which
hee
sustained
thereby
,
who
ought
to
haue
been
much
honoured
of
them
for
his
industry
and
labour
,
and
highly
accounted
off
by
them
for
the
same
:
but
if
so
be
their
vnthankfulnesse
was
so
great
towards
him
in
this
,
what
manner
of
behauiour
(
thinke
wee
)
would
they
haue
vsed
if
they
had
sustained
any
wrong
or
violence
at
his
hands
,
who
deale
thus
vndutifully
,
nay
rudely
,
and
rebelliously
with
them
,
and
yet
hauing
receiued
so
great
a
deliuerance
by
his
meanes
?
and
so
picking
matter
of
quarrell
out
of
a
good
turne
and
benefit
?
But
as
we
may
note
the
vnthankfulnesse
of
men
when
yet
they
haue
iust
cause
to
shew
the
contrary
duty
,
(
as
may
be
seene
in
many
,
and
namely
in
Absolon
to
his
father
,
whom
when
hee
had
deliuered
from
death
iustly
deserued
,
hee
sought
his
fathers
life
,
and
to
get
away
his
kingdome
also
from
him
:
)
so
wee
may
by
this
vnkind
recompence
they
gaue
to
Gedeon
for
the
famous
act
that
hee
wrought
for
their
ease
and
peace
;
wee
,
I
say
,
who
shall
gratifie
men
,
may
learne
our
duty
thereby
,
and
that
is
this
,
that
we
were
not
best
,
neither
ought
wee
to
looke
for
our
reward
and
commendation
for
well
doing
any
manner
of
way
from
men
,
but
to
rest
in
this
,
that
God
knoweth
our
workes
,
and
it
is
enough
,
that
we
are
sure
,
that
from
him
we
shall
receiue
our
reward
:
according
Reuel.
2.
2.
to
the
words
of
the
Apostle
,
Be
ye
stedfast
(
my
beloued
brethren
)
and
1.
Cor.
15.
58.
vnmoueable
,
alwaies
abounding
in
the
worke
of
the
Lord
,
for
as
much
as
ye
know
that
your
labour
is
not
in
vaine
in
the
Lord
.
But
as
for
men
,
they
oft
times
disgrace
that
which
is
well
done
of
vs
,
and
reuile
,
yea
and
hate
vs
for
it
:
as
Eliab
did
Dauid
,
for
shewing
himselfe
forward
1.
Sam.
17.
28.
against
Gods
enemies
the
Philistims
,
and
by
name
their
great
champion
Goliah
,
for
the
which
hee
ought
to
haue
been
encouraged
rather
,
and
highly
commended
of
him
.
So
Ioseph
,
who
had
preserued
the
land
of
Egypt
both
for
the
time
of
the
famine
,
and
long
afterwards
:
yet
of
that
King
Pharaoh
,
who
rose
vp
in
the
land
some
yeeres
after
;
of
him
,
I
say
,
Ioseph
was
not
Exod.
1.
8.
knowne
nor
regarded
:
for
so
the
text
saith
,
There
came
another
Pharaoh
,
who
knew
not
Ioseph
,
though
his
welfare
arose
by
and
from
him
vnder
God
,
as
wel
as
his
predecessors
that
liued
before
him
did
.
But
especially
this
was
verified
in
our
Sauiour
Christ
,
who
being
the
light
of
the
Gentiles
,
and
the
glory
Luk.
2.
32.
of
his
people
Israel
,
was
for
the
vnthankfulnesse
of
the
people
,
and
their
spitefull
dealing
against
him
,
was
faine
,
I
say
,
to
answere
them
thus
:
Many
good
workes
haue
I
done
among
you
,
for
which
of
them
doe
you
stone
me
?
In
Heathen
Ioh.
10.
32.
stories
we
reade
of
the
strange
ingratitude
of
people
to
their
victorious
gouernours
,
especially
Grecian
and
Romane
:
one
of
whom
being
dead
,
had
this
vpbraiding
epitaph
engrauen
,
O
vnthankfull
countrey
,
thou
shalt
not
so
much
as
haue
the
honour
of
my
bones
.
But
that
men
liuing
in
the
Church
should
shew
such
brutish
ingratitude
,
who
should
beleeue
it
that
sees
it
not
?
Moses
,
the
conducter
of
the
people
out
of
Egypt
,
was
neuer
quiet
from
the
conspiracy
and
murmurings
of
them
against
him
.
The
Prophets
and
Apostles
Matth.
23.
37.
for
their
painfull
prophesyings
and
trauels
in
preaching
,
what
reward
found
they
?
So
these
Ephramites
,
how
recompenced
they
Gedeon
for
his
labour
and
paines
?
And
the
other
Israelites
also
,
looke
in
the
end
of
his
story
.
And
so
,
if
the
worthy
seruants
of
Christ
in
the
magistracy
and
ministery
,
find
the
like
greetings
,
courtesie
,
thankfulnesse
,
at
their
hands
who
should
be
their
best
fauourers
and
encouragers
against
their
aduersaries
,
yea
if
they
find
the
people
whom
they
gouerne
and
teach
and
vpon
whom
they
bestow
their
liues
and
strength
(
as
the
candle
that
giueth
light
till
it
die
and
goe
out
,
)
to
requite
them
with
small
reuerence
,
lesse
countenance
Note
.
or
maintenance
,
and
least
of
all
with
any
fruit
in
true
piety
of
their
godly
care
and
labour
,
in
season
,
and
out
of
season
bestowed
among
them
:
what
vse
shall
they
make
hereof
?
Shall
they
desist
from
their
good
beginnings
,
and
giue
them
ouer
to
such
as
may
bee
like
to
teach
them
by
fearing
them
,
who
would
not
learne
it
by
loue
,
to
make
more
account
of
them
?
No
:
but
first
let
them
looke
vp
to
God
,
and
acknowledge
his
iustice
in
so
trying
them
,
and
punishing
some
sinne
in
them
;
and
then
answere
themselues
as
the
Prophet
Esay
:
I
haue
laboured
in
vaine
(
to
manward
)
but
my
reward
is
with
Esa.
40.
10.
62.
11.
God
:
and
therfore
I
must
not
forsake
my
standing
,
nor
leaue
my
calling
,
but
hold
out
with
courage
and
constancie
vnto
the
end
,
but
more
fully
of
this
in
the
story
of
Iephta
.
Now
then
the
vse
of
this
is
,
and
so
let
vs
take
it
,
that
we
bee
not
discouraged
from
conscience
and
constancy
in
the
seruice
of
God
for
the
discourtesies
,
and
ill
dealing
of
men
,
for
of
God
we
are
to
looke
for
our
reward
.
And
yet
I
must
say
,
that
without
especiall
grace
,
it
is
hard
to
doe
thus
,
and
to
rest
contented
with
this
,
that
God
is
a
plentifull
rewarder
of
all
that
seeke
,
and
come
to
him
;
and
withall
to
beare
the
indignities
that
are
offered
vs
of
men
.
Secondly
seeing
the
world
dealeth
thus
vnkindly
with
Gods
seruants
,
Heb.
2.
6.
let
their
brethren
that
feare
God
,
bee
encouragers
and
comforters
of
them
,
that
they
may
hold
on
in
their
good
course
:
for
they
are
but
men
,
and
therfore
they
haue
need
of
encouragement
,
and
their
weakenesse
requireth
that
they
should
bee
so
dealt
with
.
And
let
all
such
as
liue
in
their
places
of
Ministers
or
professors
with
any
freedome
this
way
,
much
more
with
a
Note
.
good
liking
and
mutuall
consent
or
encouragement
,
bee
highly
thankfull
to
God
for
such
vnwonted
fauours
,
and
friendly
dealings
of
men
with
them
,
as
knowing
that
it
is
not
the
portion
which
the
most
in
the
world
find
or
enioy
,
but
a
peculiar
indulgence
and
fauour
from
God
,
which
ought
to
stirre
vp
in
them
astonishment
at
Gods
kindnesse
to
them
therein
,
and
not
pride
and
insolencie
.
And
for
the
sin
I
now
speake
of
,
let
vs
count
this
vnthankfulnesse
,
and
the
taking
in
ill
part
the
good
actions
of
Gods
people
,
let
vs
(
I
say
)
count
it
for
a
bitter
fruit
of
a
naughty
,
proud
,
and
cancred
heart
,
wheresoeuer
wee
meete
with
it
or
behold
it
,
and
thereafter
let
them
thinke
of
themselues
,
who
shew
and
offer
it
.
Now
further
note
another
of
the
faults
of
these
Ephramites
against
Gedeon
:
A
2.
fault
of
the
Ephramites
,
to
wit
,
enuie
.
and
that
is
,
that
they
enuied
him
for
the
honour
he
got
by
the
victory
.
Whereby
though
they
sustained
no
hurt
,
neither
were
the
worse
but
the
better
,
yet
they
could
not
beare
it
,
that
Gedeon
should
haue
the
glory
of
it
:
where
we
may
see
a
foule
property
of
enuie
,
and
what
it
is
.
It
is
a
greefe
and
Enuie
,
what
?
sadnesse
for
the
prosperity
of
other
:
and
namely
,
of
such
as
bee
our
equals
.
For
the
poore
man
enuieth
not
the
King
;
hee
may
bee
grieued
that
he
himselfe
wanteth
such
good
things
as
the
King
hath
,
but
that
is
not
enuie
.
And
by
this
we
may
note
the
difference
betweene
hatred
and
malice
on
the
one
side
,
and
this
enuie
on
the
other
:
to
this
end
,
as
wee
haue
heard
of
the
one
,
so
we
may
in
a
word
of
the
other
.
Hatred
therefore
is
a
greefe
conceiued
against
one
for
some
cause
,
at
least
,
as
we
thinke
;
as
Ahab
hated
Micaiah
,
because
1.
King
.
22.
8.
hee
did
not
prophesie
good
to
him
,
but
euill
,
as
he
tooke
it
,
and
the
same
appeareth
also
by
the
contrary
,
out
of
these
words
in
holy
Scripture
:
They
hated
me
without
a
cause
.
And
when
I
say
,
enuie
is
a
greefe
at
our
equals
for
any
eminency
,
or
prosperity
that
they
haue
aboue
vs
;
I
meane
such
as
are
in
kindred
,
estate
,
yeeres
,
dignity
,
or
in
gifts
like
vs
.
And
the
cause
of
this
enuie
is
not
for
that
wee
are
troubled
as
though
any
hurt
or
danger
were
comming
towards
vs
,
from
them
whom
we
enuie
,
(
for
that
is
another
affection
,
to
wit
,
feare
,
)
but
for
that
through
a
cankred
stomacke
we
cannot
beare
it
,
that
such
an
one
as
is
Note
.
no
better
then
our selues
,
should
bee
lifted
vp
so
high
,
and
commended
so
farre
aboue
vs
.
And
is
not
this
a
cursed
mind
in
vs
,
that
wee
cannot
bee
willing
that
another
should
fare
well
,
we
being
neuer
the
worse
,
and
that
wee
should
haue
an
euill
eye
at
that
,
for
the
which
we
should
reioyce
?
for
so
Mary
Luk.
1.
41.
42.
and
Elizabeth
did
mutually
reioyce
one
for
the
welfare
and
blessing
of
God
to
the
other
.
And
so
much
the
more
detestable
is
this
affection
,
that
whereas
some
other
,
being
partly
naturall
,
nay
bee
taken
in
the
good
part
,
this
is
euer
euill
:
for
it
is
a
meere
corruption
,
and
contrary
to
loue
,
for
loue
enuieth
not
:
and
1.
Cor.
13
4.
Paul
more
plainely
forbiddeth
it
to
the
Galathians
,
where
hee
also
sheweth
the
cause
of
it
;
namely
,
[
Desire
of
vaine-glory
.
]
For
so
he
saith
;
be
not
desirous
Galat.
5.
last
.
of
vaine
glory
,
prouoking
one
another
,
enuying
one
another
.
Which
heere
is
to
be
seene
in
the
Ephramites
,
who
desiring
the
glory
of
the
victory
themselues
,
did
enuie
Gedeon
for
it
.
This
affection
sheweth
it selfe
in
all
such
things
,
as
we
desire
to
excell
in
:
yea
in
the
best
,
euen
the
gifts
of
the
spirit
,
for
therein
,
we
would
haue
none
to
be
in
account
aboue
vs
:
as
appeareth
in
them
that
preached
Christ
of
enuie
:
and
him
that
repined
at
his
fellow
,
for
Philip.
1.
15.
that
comming
at
the
eleuenth
houre
,
hee
had
his
pennie
as
well
as
himselfe
.
Matth.
20.
12.
Now
though
we
are
not
the
worse
for
the
prosperity
of
other
,
neither
doth
it
diminish
any
thing
from
the
good
of
our
estate
;
yet
the
enuious
man
thinketh
,
that
the
gifts
that
are
in
himselfe
are
darkened
and
blemished
thereby
,
vnlesse
he
haue
especial
grace
to
abate
and
mortifie
such
thoughts
.
Therefore
to
aggrauate
this
sinne
,
know
we
,
that
as
the
enuious
is
sad
by
the
prosperity
of
another
,
so
(
which
is
worse
)
he
is
made
ioyfull
by
his
disgrace
and
abasement
:
as
the
Pharisies
were
,
in
and
for
the
crucifying
of
our
Sauiour
,
and
Iosephs
brethren
,
when
they
had
sold
him
.
Yea
so
cursed
an
humor
is
enuie
,
and
so
opposite
to
loue
,
that
whereas
hee
who
loues
vnfainedly
would
part
euen
with
the
most
precious
iewell
for
the
sake
of
that
which
it
loueth
:
the
enuious
person
would
willingly
pull
out
one
of
his
owne
eyes
,
vpon
condition
he
might
lose
both
his
,
at
whom
he
grudgeth
.
So
that
not
vnfitly
Pauls
speech
of
fornication
may
be
applied
to
enuie
:
Other
sinnes
are
without
a
man
:
but
the
enuious
sins
against
his
owne
body
,
and
the
health
and
prosperitie
thereof
:
God
iustly
plaguing
it
in
the
kinde
,
in
that
whiles
it
pines
at
the
eminencie
of
another
,
it
reflecteth
and
beateth
backe
the
hurt
vpon
it selfe
,
and
feedeth
vpon
the
most
precious
spirits
of
the
soule
and
life
,
and
consumeth
them
:
seldome
doing
any
harme
to
the
other
,
while
it
fretteth
out
the
very
heart
blood
and
bowels
of
it selfe
.
This
enuie
is
remedied
by
shaming
our selues
for
that
wee
cannot
abide
that
our
brethren
should
haue
and
doe
good
with
Gods
gifts
to
other
:
considering
also
that
thereby
we
hinder
Gods
glorie
.
Also
we
shall
loosen
the
rootes
of
this
enuie
,
if
we
thinke
meanely
of
our selues
,
and
that
God
is
onely
wise
,
who
denieth
for
iust
cause
,
that
vnto
vs
,
wherewith
he
blesseth
others
.
And
thirdly
,
this
shall
helpe
to
weaken
it
,
if
wee
consider
that
God
hath
rather
deserued
infinite
thankes
of
vs
,
for
granting
vs
other
blessings
,
which
those
(
perhaps
)
may
want
,
whom
in
other
respects
wee
enuie
,
(
for
it
is
his
great
mercie
that
Lam.
3.
22.
wee
be
not
consumed
)
the
one
wee
will
not
see
,
the
other
wee
behold
too
much
.
Whereas
our
eye
seeth
not
the
worse
,
because
anothers
seeth
better
:
how
much
lesse
if
in
another
kinde
we
see
as
well
?
Doth
the
foote
enuie
the
eye
because
it
seeth
,
or
the
eye
the
foote
because
it
goeth
?
But
of
the
contrarie
vertue
I
spake
before
twice
,
in
Gedeons
souldiers
,
and
Gedeons
communicating
with
Nephtali
and
Ephraim
the
victorie
.
And
because
I
now
speake
of
the
Ephramites
,
I
thinke
it
not
amisse
to
A
third
sinne
in
them
,
the
sin
of
their
fathers
.
Doct.
4.
adde
this
of
them
,
that
their
father
Ephraim
the
younger
being
preferred
by
Iacob
before
the
elder
brother
Manasse
,
the
stocke
and
ofspring
of
them
exalted
themselues
since
from
age
to
age
,
and
are
noted
for
it
oft
times
in
the
historie
of
the
old
Testament
.
As
in
Iosuah
we
reade
:
they
among
other
,
were
discontented
with
their
portion
.
So
in
the
twelfth
of
this
booke
,
the
posteritie
of
them
contended
with
Iphia
for
not
calling
them
with
him
to
battell
against
the
Ammonites
after
he
had
ouercome
them
:
euen
as
these
Ephramites
did
here
with
Gedeon
.
So
Esau
himselfe
deadly
hating
his
brother
,
deriued
this
sinne
to
his
posteritie
the
Edomites
,
so
Ahab
did
Idolatrie
to
the
generations
that
came
after
him
.
And
hereby
we
may
learne
,
what
force
some
blemishes
and
corruptions
in
a
stocke
or
kindred
haue
to
infect
almost
the
whole
posteritie
:
God
iustly
thus
punishing
the
sinnes
of
the
fathers
vpon
the
children
to
many
generations
,
punishing
(
I
say
)
sinne
with
sinne
.
As
for
example
,
if
a
kindred
bee
proud
,
haughty
,
stomackful
,
boasters
,
giuen
to
adultery
,
hollownes
of
heart
,
flatterie
,
lying
,
mocking
,
stealing
;
the
rest
of
the
same
stock
,
that
are
not
guided
by
grace
,
are
for
the
most
part
,
such
.
Euen
as
bodily
diseases
runne
in
the
blood
to
the
posteritie
.
And
as
wee
see
that
a
noble
stocke
stained
with
treason
,
may
easiler
be
restored
in
blood
ciuilly
by
the
indulgence
of
the
Prince
,
then
reformed
naturally
and
reduced
to
loyaltie
and
fidelitie
:
so
the
truth
is
,
the
most
forcible
meane
of
all
outward
meanes
is
scarce
able
to
expell
this
●eint
:
onely
grace
can
doe
it
:
although
euen
grace
it selfe
often
times
can
scarce
roote
it
out
so
,
but
that
some
sprigs
or
other
of
the
old
stock
will
appeare
,
when
it
is
grafted
in
another
stocke
.
And
yet
one
thing
more
note
in
these
Ephramites
,
namely
,
the
slights
,
Their
fourth
sin
,
sl●ghtnes
and
subtiltie
.
Doct.
5.
subtilties
,
doublenes
and
hollownes
that
lie
hidden
in
mens
hearts
,
till
they
haue
occasion
to
shew
them
,
or
grace
to
repent
of
them
.
These
would
now
seeme
to
haue
had
great
iniurie
that
they
were
not
called
to
the
battell
,
whereas
it
was
their
owne
sin
that
they
went
not
,
for
they
did
forbeare
for
feare
of
danger
,
&
were
willing
to
stand
by
(
as
it
were
)
lying
in
the
winde
to
waite
for
the
issue
.
So
that
if
Gedeon
and
their
brethren
the
Israelites
that
ioyned
with
him
,
had
lost
the
day
,
then
all
the
blame
should
haue
bin
laid
vpon
them
by
these
Ephramites
:
but
now
they
had
got
the
victorie
by
Gods
direction
and
blessing
,
they
complaine
on
the
other
side
,
that
they
had
iniurie
themselues
,
for
that
they
were
not
(
as
they
said
)
bidden
to
helpe
in
the
battell
.
Wherein
wee
may
behold
deepe
subtiltie
and
hypocrisie
,
and
how
farre
all
such
are
from
simplicitie
and
plaine
dealing
,
that
according
to
the
prouerbe
,
howsoeuer
the
world
goe
,
they
will
saue
one
,
and
howsoeuer
it
fall
out
,
they
will
prouide
for
themselues
.
Such
a
one
was
the
harlot
that
pleaded
before
Salomon
against
her
fellow
:
and
they
in
the
twelfth
of
this
book
,
1.
King
.
3
22.
Iudg.
12.
1
,
2.
where
Iphta
being
set
vpon
by
the
Ammonites
,
he
sought
aide
at
the
hands
of
the
men
of
Ephraim
,
and
they
would
not
help
him
:
and
afterward
,
when
he
fighting
against
the
Ammonites
preuailed
ouer
them
,
the
Ephramites
came
to
make
warre
with
him
,
because
he
called
them
not
to
goe
with
him
against
them
.
A
sinne
now
adaies
in
common
practise
,
namely
in
bargaines
,
where
gaine
is
not
so
certaine
,
there
they
play
on
both
hands
cunningly
:
for
they
will
so
couenant
in
generall
and
doubtfull
manner
,
that
if
it
hit
and
fall
out
well
,
it
shal
be
a
bargaine
,
and
they
will
be
readie
to
challenge
and
make
claime
of
it
,
how
slightly
soeuer
the
couenant
was
made
:
but
if
it
fall
out
ill
,
and
against
them
,
then
they
picke
a
quarrell
,
and
say
,
they
meant
not
so
as
the
other
taketh
it
.
And
therefore
such
will
not
make
their
bargaines
plaine
,
nor
their
couenants
sure
and
certaine
,
but
slightly
conclude
,
as
though
they
agreed
in
one
;
and
depart
one
from
another
,
breaking
off
with
such
like
words
:
(
we
shall
agree
)
vpon
which
vncertaine
termes
,
let
no
man
that
loueth
his
peace
,
buy
,
Note
.
sell
,
or
deale
(
as
this
world
goeth
)
except
hee
be
willing
to
stand
to
the
hardest
,
and
to
take
all
measure
that
shall
be
offered
him
,
willingly
.
In
partnership
also
,
there
are
many
secret
and
subtill
deceiuings
one
of
another
,
when
yet
all
good
shewes
of
equitie
shall
be
seene
,
and
it selfe
to
the
full
pretended
.
Like
vnto
these
are
all
such
as
promise
great
friendship
to
a
man
,
but
if
they
perceiue
their
betters
brooke
not
the
person
,
but
frowne
vpon
them
that
shew
any
kindnesse
to
him
,
then
they
must
,
in
a
dishonest
manner
,
finde
some
fault
with
him
also
,
and
alleage
:
that
they
cannot
therefore
shew
him
the
kindnes
,
nor
doe
that
for
him
,
that
they
had
promised
.
Is
this
to
prouide
things
honest
before
men
?
Is
not
such
dealing
apparent
dishonestie
?
So
in
aduersitie
and
disgrace
,
right
good
men
shall
be
iustled
to
the
wall
,
who
yet
if
they
be
againe
restored
to
their
former
estate
,
and
accounted
of
,
and
in
fauour
with
their
betters
,
they
shall
be
sought
vnto
and
regarded
,
as
Iphta
was
.
In
all
these
and
the
like
,
there
is
this
dissembling
to
be
seene
,
which
was
in
these
Ephramites
:
a
manner
of
dealing
contrarie
to
simplicitie
and
plainnesse
,
and
from
good
Christians
,
as
a
maine
blemish
,
nay
as
a
staine
,
vtterly
to
be
remoued
and
abandoned
.
And
this
is
bad
enough
euen
in
ciuill
dealings
;
but
when
it
appeares
in
matter
of
religion
,
farre
worse
,
and
by
infinite
degrees
to
be
detested
,
whether
it
be
shewed
toward
God
or
men
.
I
meane
,
when
as
in
a
subtill
&
politique
manner
,
(
not
of
feare
and
frailtie
,
for
then
it
is
not
so
grosse
,
though
euill
)
men
will
abstaine
,
and
conceale
their
affection
to
the
Gospell
,
till
they
see
whether
the
time
bee
like
to
fauour
or
Note
.
frowne
vpon
them
:
in
the
meane
while
carrying
such
a
darke
and
ambiguous
countenance
,
that
no
man
can
tell
what
to
make
of
them
.
And
yet
he
that
cannot
carrie
the
matter
thus
,
but
plainly
bewray
his
opinion
and
iudgement
,
is
counted
a
foole
,
and
shiftlesse
person
:
as
indeed
hee
is
to
the
world-ward
,
if
there
were
nothing
else
to
be
regarded
.
It
is
as
possible
to
make
a
true
cognizance
for
these
temporizers
,
as
a
coate
for
the
Moone
:
for
they
serue
their
belly
,
their
ambition
,
their
purse
,
and
as
these
leade
them
,
so
they
follow
:
God
they
serue
none
,
for
their
religion
is
onely
a
stalking
horse
for
them
,
to
play
their
part
the
more
cunningly
till
their
turne
be
serued
.
The
same
I
say
of
the
committing
this
sin
toward
men
:
what
is
more
odious
in
a
man
,
then
when
he
shall
promise
,
and
pretend
all
loue
and
faithfulnes
to
his
neighbour
,
and
yet
meane
and
intend
no
such
thing
,
but
practise
the
contrarie
.
Now
Gedeons
milde
answere
followes
to
be
considered
which
he
maketh
Verse
2.
to
this
quarrell
and
expostulating
of
the
Ephramites
with
him
:
who
if
hee
had
answered
their
foolishnes
with
the
like
,
and
had
giuen
them
as
good
as
they
brought
,
what
a
broile
(
thinke
we
)
would
there
haue
been
betweene
them
?
But
in
that
hee
did
not
defend
his
doing
by
answering
that
hee
was
strong
enough
of
himselfe
,
and
had
no
neede
of
their
helpe
,
which
had
been
like
to
prouoke
them
the
more
against
him
,
neither
commended
his
owne
labour
,
care
,
and
industrie
,
which
they
could
not
willingly
haue
heard
,
neither
yet
did
vnuizer
them
,
by
telling
them
,
that
they
quarrelled
without
a
cause
against
him
,
who
had
sought
their
helpe
,
nor
any
way
exasperated
them
;
but
contrariwise
,
yeelded
as
much
to
them
as
with
truth
and
good
conscience
hee
might
:
neither
did
hee
interpret
their
contentious
words
to
come
of
bitter
enuie
,
as
they
gaue
him
cause
,
but
rather
hee
hath
left
a
most
commendable
example
of
a
meeke
and
patient
seruant
of
God
,
and
respects
all
these
of
honest
and
lawfull
emulation
;
it
teacheth
right
worthie
matter
and
doctrine
vnto
vs
.
Namely
,
how
wee
should
deale
with
such
as
are
insolent
,
contentious
,
fierie
,
and
such
as
thinke
,
though
neuer
so
vntruly
,
that
they
haue
wrong
at
our
hands
.
And
that
is
,
that
in
such
cases
we
must
be
well
staied
:
&
see
,
that
we
giue
men
their
ful
due
,
to
wit
,
not
to
crosse
,
prouoke
,
and
exasperate
them
,
Doct.
but
rather
to
seeme
not
to
see
the
roote
of
bitternes
that
breaketh
out
of
them
,
but
to
containe
our selues
till
a
fitter
time
,
(
seeing
they
are
not
then
in
case
to
be
told
of
it
)
and
we
are
to
make
the
best
of
euery
thing
,
asswaging
them
with
gentle
answers
,
especially
if
we
be
but
their
equals
or
inferiours
,
and
in
one
word
,
not
to
answere
a
foole
according
to
his
foolishnes
,
that
is
,
Prou.
26.
2.
to
giue
as
ill
measure
as
he
bringeth
;
lest
wee
be
like
him
,
but
to
remember
that
which
we
are
taught
in
another
place
of
the
Prouerbs
,
namely
,
that
it
is
a
mans
glorie
to
cease
from
strife
,
and
to
consider
and
alwaies
bearing
this
in
minde
,
that
he
is
better
that
can
rule
his
owne
heart
,
then
he
that
subdueth
Prou.
16.
32.
a
citie
.
For
except
we
thus
giue
place
to
such
,
many
euils
are
like
to
follow
,
and
fall
out
against
vs
,
in
Church
and
Common-wealth
,
in
familie
,
and
in
the
course
of
our
life
,
which
yet
hereby
may
,
and
will
(
no
doubt
)
for
the
most
part
,
bee
auoided
,
or
at
least
wise
bee
smaller
and
fewer
.
Therefore
let
the
yonger
sort
herein
learne
to
yeeld
to
their
elders
,
and
the
inferiours
to
their
betters
,
though
they
deale
not
with
them
as
they
ought
and
should
,
seeing
wee
see
here
that
Gedeon
and
afterward
Iphta
being
superiours
,
did
forbeare
to
deale
with
their
inferiours
,
as
they
might
haue
done
,
and
were
iustly
prouoked
to
doe
.
Yea
,
and
let
one
learne
and
take
out
this
lesson
toward
another
,
after
the
manner
that
I
haue
set
downe
,
as
husbands
,
wiues
,
masters
,
seruants
,
and
other
,
that
peace
with
holinesse
may
be
preserued
among
them
.
Heb.
12.
14.
And
yet
who
is
he
that
sheweth
foorth
this
meeknesse
and
wisedome
?
But
(
as
is
to
bee
seene
in
the
common
iarrings
and
quarrels
of
men
)
the
most
count
it
their
glorie
(
and
boast
of
it
afterward
)
when
their
words
bee
fierce
and
more
stinging
then
their
fellowes
,
and
come
out
of
a
furnace
seuen
times
hotter
then
his
?
What
(
saith
he
)
did
he
thinke
I
would
turne
my
face
for
him
,
or
be
put
downe
with
words
?
No
,
I
trow
I
gaue
him
the
full
measure
that
hee
brought
,
yea
tenne
for
one
,
I
spared
him
not
a
whit
.
Loe
,
how
fooles
some
out
the
froth
of
their
owne
shame
.
Whereas
Salomon
shewes
them
their
faces
in
a
glasse
who
doe
so
,
when
he
saith
:
An
angrie
man
stirs
Prou.
19.
22.
vp
strife
,
and
multiplieth
transgression
,
Prou.
29.
It
were
indeed
an
honour
for
a
man
to
depart
,
and
say
,
I
see
he
was
not
in
frame
to
be
answered
with
angrie
words
,
I
therefore
durst
not
striue
to
outshoote
the
diuell
(
as
it
were
)
in
his
owne
bow
.
That
which
hee
thinkes
be
commeth
him
,
I
count
it
my
reproch
,
who
professe
to
fight
against
my
corrupt
nature
.
Therefore
let
the
dead
burie
the
dead
,
I
meane
,
they
that
be
fit
for
nothing
else
,
let
them
giue
taunt
for
taunt
,
and
scorne
for
scorne
,
(
they
are
free
from
righteousnesse
,
and
bondmen
to
their
owne
lusts
)
but
I
haue
learned
rather
to
repay
good
for
euill
,
then
euill
.
But
yet
this
is
not
so
to
be
taken
,
as
though
in
all
things
we
ought
to
yeeld
to
froward
and
peeuish
persons
,
but
in
our
owne
priuate
cases
onely
,
and
when
we
lawfully
may
,
but
in
no
cases
or
matters
that
are
contrarie
to
Gods
will
,
or
preiuditiall
to
his
honour
.
As
for
example
,
if
these
Ephramites
would
haue
set
vp
Baals
altar
againe
,
it
had
in
no
sort
been
tollerable
that
Gedeon
should
haue
borne
it
at
their
hands
,
much
lesse
haue
yeelded
to
them
,
or
we
in
any
such
thing
.
And
this
be
noted
by
his
answer
.
A
worthie
example
whereof
wee
haue
in
Paul
,
who
resisted
Peter
and
gaue
Galat.
2.
11.
him
no
place
in
the
point
of
collusion
with
the
Iewes
.
Now
followeth
the
fruite
of
that
his
meeke
and
milde
answere
vnto
Vers.
3.
them
,
to
wit
,
that
their
anger
was
thereby
alaied
,
which
agreeth
well
with
that
of
Salomon
in
the
Prouerbs
:
A
milde
answere
putteth
away
anger
:
and
againe
,
A
meeke
tongue
breaketh
bands
.
The
second
blow
makes
the
fray
,
as
Prou.
15.
1.
and
25.
the
prouerbe
saith
.
The
reason
thereof
is
double
:
First
,
because
wrath
wanteth
matter
to
worke
vpon
,
if
it
be
not
opposed
.
Secondly
,
meeknesse
shameth
anger
,
euen
as
humilitie
makes
pride
to
hang
downe
the
head
.
And
he
must
be
some
odde
man
for
rage
and
fiercenes
,
who
is
otherwise
.
Thus
Dauid
by
Abigails
mildnes
,
was
staied
from
the
bloodie
attempt
which
Nabals
boysterous
roughnes
prouoked
him
vnto
.
Such
a
grace
is
this
meeknes
and
mildnes
,
that
Christ
pronounceth
them
blessed
that
haue
them
.
He
Matth.
5.
5.
Matth.
11.
29.
Philip
2.
7.
Actes
8.
32.
Numb.
12.
3.
wils
vs
to
learne
of
him
to
be
meeke
:
who
,
as
the
lambe
before
the
shearer
,
so
opened
hee
not
his
mouth
.
Thereby
Abraham
preuailed
with
Lot
:
and
Moses
so
excelled
in
this
vertue
,
that
he
was
said
to
be
the
meekest
man
vpon
earth
.
Contraries
are
cured
by
contraries
,
as
wee
know
,
and
Physitians
cure
not
hot
agues
by
inflaming
,
but
by
asswaging
:
the
skilfull
Fencer
doth
scape
many
a
blow
,
and
foile
his
aduersarie
by
declining
and
giuing
backe
,
and
not
by
opposing
his
body
or
weapon
vnto
it
.
Cannon
shot
batters
Note
.
downe
castles
and
walls
,
which
yeeld
not
:
but
rebound
from
the
soft
packe
of
wooll
,
that
giues
place
and
resists
not
.
The
lightning
passeth
by
slight
and
slender
obiects
,
but
consumes
and
deuoures
the
solid
and
well
compact
substances
.
And
so
all
that
haue
experience
may
see
,
what
fruite
wee
might
reape
of
this
yeelding
,
and
what
a
good
name
and
report
(
which
is
better
then
siluer
)
it
would
bring
to
vs
,
as
by
the
scripture
now
cited
,
appeares
,
beside
many
Prou.
15.
1.
other
worthie
fruites
,
if
we
did
regard
to
practise
it
.
Yea
doubtlesse
,
and
by
this
meanes
wee
might
euen
open
the
mouth
of
our
hottest
aduersarie
,
(
when
his
heate
is
ouer
)
to
commend
vs
,
and
confesse
his
owne
folly
,
and
our
great
wisedom
,
in
stopping
much
sinne
thereby
,
and
so
he
might
learne
meeknes
of
vs
,
as
Dauid
blessed
Abigaile
.
But
now
meane
and
inferiour
persons
1.
Sam.
25.
32.
will
not
stoope
an
inch
,
no
not
to
that
equanimitie
,
wherewith
great
and
worthie
personages
haue
been
furnished
.
The
wife
oft
times
shall
bee
found
iustly
conuicted
of
the
crontrary
fault
of
shrewishnes
and
snappishnes
:
the
seruant
stout
and
sturdie
will
giue
no
place
to
his
master
,
few
will
learne
this
meeknes
.
Which
causeth
them
to
finde
the
like
that
they
offer
to
other
:
euen
rough
,
currish
,
and
vnkinde
dealing
,
which
filleth
the
world
with
contention
and
vnquietnes
.
Whereto
I
grant
there
are
many
prouocations
,
but
we
must
obey
the
Lord
in
this
,
that
wee
should
shew
all
meeknes
Tit.
3.
2.
vnto
all
men
.
But
some
will
say
,
That
it
booteth
them
not
to
vse
meeknes
either
in
words
or
deedes
toward
such
as
are
vnreasonable
persons
,
who
Obiect
.
the
gentlier
they
be
entreated
,
the
more
they
play
vpon
the
aduantage
,
and
insult
ouer
others
:
yea
the
yeelding
to
their
furie
,
is
the
incencing
of
them
,
and
addeth
oile
to
the
flame
.
I
answere
:
Roughnes
towards
such
bad
and
Answ.
base
natures
is
more
meete
,
then
kindnes
:
so
a
man
keepe
his
measure
,
and
vnder
colour
of
resisting
sin
in
another
,
disobey
not
God
.
Thus
Elisha
willeth
the
elders
to
answere
Iehorams
seruant
.
But
if
the
persons
be
such
as
we
2.
King
.
6.
32.
cannot
safely
so
controll
(
though
lawfully
)
let
vs
say
with
that
good
Prophet
:
The
Lord
see
it
and
iudge
,
and
the
Lord
rebuke
them
.
Assure
we
our selues
,
God
hath
waies
enow
to
hamper
and
tame
such
wolues
and
tygers
.
Iulian
vsed
to
scoffe
at
the
Christians
thus
,
Oh
your
Master
Iesus
of
Galilie
bids
you
turne
the
other
cheeke
to
him
that
smites
you
,
&c.
but
God
made
him
yeeld
,
and
say
:
Thou
art
too
hard
for
me
,
and
hast
gotten
the
vpper
hand
,
O
thou
Galilean
.
And
what
was
the
end
of
him
who
pluckt
his
fellow
by
the
throte
,
and
Matth.
18.
28.
would
not
heare
his
meeke
plea
?
Such
is
the
end
of
all
rough
,
boisterous
,
and
proud
spirits
.
But
so
much
shall
suffice
for
this
time
.
THE
FIFTIE
ONE
SERMON
ON
THE
EIGHTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
Vers.
4.
And
Gedeon
came
to
Iordan
to
passe
ouer
,
hee
and
the
three
hundred
men
that
were
with
him
wearte
,
yet
pursuing
them
.
5.
And
he
said
to
the
men
of
Succoth
:
Giue
I
pray
you
morsels
of
bread
vnto
the
people
that
follow
mee
(
for
they
be
wearie
)
that
I
may
follow
after
Zebah
and
Zalmunna
Kings
of
Midian
.
6.
And
the
Princes
of
Succoth
said
:
Are
the
hands
of
Zebah
and
Zalmunna
,
now
in
thine
hands
,
that
we
should
giue
bread
vnto
thine
army
?
7
Gedeon
then
said
:
Therefore
when
the
Lord
hath
deliuered
Zebah
and
Zalmunna
into
mine
hand
,
I
will
teare
your
flesh
with
thornes
of
the
wildernesse
,
and
with
briers
.
8.
And
he
went
vp
from
thence
to
Penuel
,
and
spake
vnto
them
likewise
,
and
the
men
of
Penuel
answered
him
,
as
the
men
of
Succoth
answered
.
9.
And
he
said
also
to
the
men
of
Penuel
,
when
I
come
againe
in
peace
,
I
will
break
downe
this
tower
.
10.
Now
Zebah
and
Zalmunna
were
in
Karkor
,
and
their
hosts
with
them
,
about
fifteene
thousand
,
all
that
were
left
of
all
the
hosts
of
them
of
the
East
:
for
there
were
slaine
an
hundred
and
twenty
thousand
men
that
drew
swords
.
11.
And
Gedeon
went
through
them
that
dwelt
in
Tabernacles
on
the
East
side
of
Nobah
and
Iogbehah
,
and
smote
the
host
;
for
the
host
was
carelesse
.
12.
And
when
Zebah
and
Zalmunna
fled
,
hee
followed
after
them
,
and
tooke
the
two
Kings
of
Midian
,
Zebah
and
Zalmunna
,
and
discomfited
all
the
host
.
13.
So
Gedeon
the
sonne
of
Ioash
returned
from
battell
,
the
sunne
being
yet
hie
.
IN
this
second
part
of
the
Chapter
,
the
holy
story
,
(
after
the
former
digression
of
the
Ephramites
contending
with
Gedeon
)
The
sense
to
vers.
8.
proceedeth
orderly
to
set
downe
the
end
of
the
battell
what
it
was
,
namely
this
:
that
when
the
Midianites
and
they
of
the
East
,
had
slaine
one
another
,
the
rest
that
remained
fled
away
,
that
is
,
fifteene
thousand
men
:
and
Gedeon
pursued
them
ouer
Iordan
.
And
his
three
hundred
men
being
wearie
and
faint
,
hauing
laboured
all
night
,
he
comming
to
Succoth
,
the
city
of
Succoth
,
I
meane
which
was
in
the
tribe
of
Gad
,
(
for
there
was
another
place
called
Succoth
in
the
desert
,
mentioned
in
the
6.
of
Numbers
,
)
and
of
them
hee
asked
somewhat
to
refresh
his
souldiers
.
The
men
of
Succoth
who
should
haue
helped
,
and
gone
with
him
to
pursue
the
Midianites
,
being
Israelites
and
neighbours
,
most
vnkindly
denied
to
giue
them
their
brethren
so
much
as
bread
,
but
answered
Gedeon
contemptuously
.
For
the
which
cause
hee
threatned
them
,
when
he
should
returne
with
the
victory
,
which
hee
nothing
doubted
of
,
(
and
so
he
tels
them
)
to
deale
with
them
thereafter
,
euen
to
teare
their
flesh
with
the
briers
of
the
wildernesse
.
Heere
in
that
Gedeon
followed
after
these
fifteene
thousand
of
the
Midianites
Doct.
vers.
4.
that
escaped
,
when
the
greatest
number
of
them
were
slaine
already
,
he
shewed
his
wisdome
and
godly
care
that
he
had
in
preuenting
euill
and
danger
,
that
might
haue
come
vpon
the
people
afterward
.
For
those
fifteen
thousand
,
if
they
had
been
suffered
to
runne
away
without
his
pursuing
of
them
,
they
might
,
and
(
no
doubt
)
would
haue
renued
their
power
,
and
haue
come
against
them
againe
afresh
,
which
yet
now
Gedeon
wisely
preuented
.
Which
teacheth
vs
a
singular
good
lesson
,
that
when
wee
haue
well
discharged
a
dutie
enioyned
vs
,
as
Gedeon
had
done
;
yet
that
this
is
not
all
;
but
we
ought
to
labour
to
hold
that
which
we
haue
receiued
,
and
wisely
as
we
may
,
to
preuent
whatsoeuer
might
stand
vp
in
our
way
to
frustrate
the
same
,
(
and
so
cause
vs
to
lose
all
our
former
labour
,
and
the
fruit
of
our
hope
:
)
euen
as
Gedeon
did
heere
in
pursuing
them
that
were
fled
of
the
Midianites
.
The
instances
wherein
this
might
bee
laid
out
,
are
innumerable
:
I
will
onely
alleage
two
or
three
briefly
.
As
if
a
man
should
enter
league
of
sound
friendship
with
another
neuer
so
strongly
and
entirely
,
and
in
most
solemne
manner
,
(
as
Dauid
and
Ionathan
did
betwixt
themselues
)
whereby
one
1.
Sam.
18.
3.
doth
repose
himselfe
and
rest
vpon
the
other
:
yet
if
they
do
not
renue
their
couenant
of
loue
oftentimes
,
as
they
two
did
,
and
confirme
and
strengthen
it
,
against
all
that
might
annoy
or
breake
it
off
,
there
wil
fal
out
so
many
occasions
as
will
weaken
,
yea
and
make
it
vtterly
void
.
Also
such
reports
will
be
carried
to
and
fro
betwixt
them
,
through
absence
one
from
another
,
and
such
strangenesse
will
arise
thereby
,
but
especially
such
conceits
,
tetchines
,
taking
things
in
ill
part
,
and
rash
iudgings
:
that
the
former
kindnesse
will
be
forgotten
,
and
the
league
which
was
so
soundly
made
,
as
if
it
had
neuer
been
,
will
be
broken
off
.
And
let
this
which
I
say
bee
vnderstood
of
the
couenant
that
is
made
in
marriage
it selfe
,
so
farre
as
these
things
now
mentioned
,
may
fall
out
therein
;
so
that
testimonies
of
true
loue
mutually
declared
,
euen
betwixt
couples
,
had
need
to
be
daily
shewed
in
stead
of
renuing
of
their
couenant
,
or
else
their
loue
will
fall
to
the
ground
.
Also
to
passe
to
another
instance
,
if
a
man
(
yea
let
him
bee
a
good
man
)
entring
into
the
affaires
of
this
world
,
and
disliking
the
bad
courses
which
are
taken
by
men
commonly
to
get
wealth
,
doe
purpose
against
them
all
,
and
that
heartily
,
and
dislike
the
same
,
yet
let
him
not
look
daily
to
performe
that
which
he
hath
purposed
,
and
stand
firme
therein
,
let
him
not
watch
and
pray
against
all
prouocations
to
the
contrary
,
and
disgrace
in
his
owne
eyes
Note
.
all
vnlawfull
courses
and
dealings
which
may
bring
in
commodity
,
and
contemne
filthie
gaine
,
and
feare
danger
to
his
soule
by
his
vsuall
and
many
dealings
in
the
world
,
(
yea
though
they
be
lawfull
)
let
him
not
(
I
say
)
thus
go
to
worke
,
and
looke
to
himselfe
,
he
is
(
without
question
)
like
to
grow
to
the
same
point
that
the
most
are
at
,
to
wit
,
to
become
a
worldly
minded
man
,
as
the
most
are
,
and
drowne
his
religion
in
earthlinesse
.
And
the
same
I
say
of
him
,
who
in
his
sicknes
hath
made
many
great
promises
to
amend
his
life
,
(
if
he
recouer
)
and
neuer
to
liue
so
badly
afterward
,
as
he
had
done
before
:
I
say
,
if
hee
renue
not
his
couenant
with
the
Lord
from
day
to
day
,
remembring
and
considering
to
whom
he
made
that
promise
,
Note
.
and
in
what
earnest
maner
:
this
man
shall
reuolt
from
his
good
mind
,
and
fall
to
his
old
byas
againe
.
For
though
he
hath
purposed
with
Dauid
,
Psal.
119.
106.
A
sonilitude
.
yea
and
sworne
;
yet
shall
he
not
with
him
keepe
his
righteous
iudgements
:
for
he
hath
neglected
his
care
,
and
therefore
he
faileth
of
his
purpose
.
For
as
he
who
keepeth
not
an
house
in
reparation
,
when
there
is
a
small
breach
,
must
be
at
a
pounds
charge
,
where
a
shilling
would
haue
serued
,
if
it
had
bin
taken
in
hand
in
time
:
so
wracke
and
ruine
shall
befall
him
in
his
good
purposes
,
who
doe
not
looke
daily
and
carefully
to
the
maintaining
of
them
.
And
by
this
that
hath
been
said
of
the
point
in
hand
,
we
may
iudge
of
all
other
instances
,
that
when
we
haue
done
our
duties
well
,
as
Gedeon
did
heere
,
yet
if
we
do
not
with
him
preuent
after
dangers
,
wee
lose
the
fruit
and
hope
of
our
former
labours
.
All
this
that
I
haue
said
of
this
matter
is
the
better
to
be
marked
,
because
such
care
from
thing
to
thing
in
our
liues
,
is
the
vpholding
of
the
practise
of
Christianitie
.
More
of
this
point
I
haue
said
vpon
the
like
occasion
before
in
chap
7.
vers.
23.
Another
thing
here
in
Gedeon
is
worth
the
marking
,
that
he
followed
after
the
rest
of
the
Midianites
,
whereas
he
might
haue
bin
like
to
haue
neglected
Doct.
2.
that
worke
,
as
needfull
as
it
was
,
and
to
haue
been
reuenged
vpon
the
Ephramites
,
who
had
so
vniustly
prouoked
him
,
(
and
so
hee
would
haue
done
,
no
doubt
,
if
he
had
been
an
hot
and
hastie
man
,
giuen
to
his
appetite
)
and
to
follow
priuate
affection
,
as
most
men
are
giuen
to
doe
.
But
he
counted
it
a
smaller
matter
to
crosse
his
owne
corrupt
nature
,
then
to
leaue
the
pursuing
of
the
common
enemie
.
Where
wee
are
taught
,
that
if
wee
may
haue
peace
in
the
land
,
(
as
Gedeon
sought
by
vanquishing
them
that
remained
of
the
Midianites
and
were
fled
;
)
for
the
obtaining
of
it
,
we
ought
by
all
meanes
to
maintaine
peace
priuately
at
home
with
our
neighbours
,
yea
and
gladly
take
all
occasions
to
the
procuring
thereof
,
as
Gedeon
did
with
the
Ephramites
.
The
reason
is
,
for
that
the
maintaining
of
peace
and
agreement
at
home
in
priuat
,
requireth
neither
losse
of
our
liues
,
goods
,
or
religion
,
but
Note
.
onely
of
our
will
and
corrupt
affections
,
(
or
the
forgoing
of
some
small
thing
for
peace
sake
,
which
we
may
lawfully
yeeld
vnto
:
)
and
we
are
not
debters
to
our
rebellious
nature
,
but
ought
to
be
professed
enemies
against
the
same
.
Rom.
8.
12.
Againe
,
while
we
haue
peace
abroad
,
from
ciuill
and
forraine
dissention
,
Oh
what
a
benefit
it
is
,
as
we
may
see
by
that
which
we
reade
of
in
the
first
booke
of
the
Kings
,
that
in
the
daies
of
Salomon
,
euery
one
liued
safe
vnder
his
vine
,
and
vnder
his
figtree
?
As
on
the
contrary
,
when
there
is
warre
or
1
King
.
4
25.
persecution
,
Oh
what
feare
and
danger
is
there
?
what
spoile
of
men
and
goods
is
there
?
yea
,
what
hauocke
of
all
things
?
Therefore
I
must
needes
say
vnto
you
,
that
cannot
loue
your
enemies
,
but
boile
and
swell
one
against
another
,
and
to
you
that
may
liue
quietly
euery
day
in
the
weeke
,
who
yet
Note
.
scarcely
do
it
one
:
that
you
haste
warre
vpon
your selues
,
yea
you
long
and
groane
for
it
,
or
for
some
other
plague
,
and
if
the
Lord
would
(
as
it
were
)
winck
to
allure
you
neerer
to
him
,
yee
your selues
tempt
him
to
lay
load
on
you
:
and
to
such
I
say
with
griefe
,
you
cannot
tell
what
it
is
to
inioy
peace
,
and
make
vse
of
it
.
Whereas
if
you
did
well
consider
it
,
yee
would
seeke
,
yea
and
insue
after
peace
,
so
far
as
ye
might
attaine
it
with
holinesse
,
and
by
no
meanes
suffer
it
to
go
from
you
:
and
ye
would
not
so
yeeld
to
your
lusts
and
carnal
affections
,
Heb.
12.
14.
in
fauouring
,
nourishing
,
and
satisfying
whereof
,
ye
depriue
your selues
of
the
sweete
and
infinite
fruits
of
common
peace
.
But
if
this
distemper
and
vnrulinesse
be
found
in
a
familie
,
betwixt
husband
and
wife
,
or
other
parts
of
the
familie
,
it
is
more
to
be
bewailed
;
what
did
I
say
?
nay
monstrous
.
Oh
what
good
might
be
done
in
this
time
of
peace
,
as
the
Churches
did
find
in
Act.
9.
31.
the
Acts
?
And
this
should
we
doe
,
if
we
were
wise
:
for
so
God
commandeth
:
As
much
as
in
you
lieth
,
haue
peace
with
all
men
.
Yea
though
it
cost
vs
Rom.
12.
18.
somewhat
,
as
Abraham
with
losse
procured
it
betwixt
Lot
and
himselfe
.
And
Genes.
13.
8.
if
any
such
be
vexed
by
strangers
,
and
disquieted
by
them
,
let
them
consider
,
that
it
is
iust
with
God
to
punish
them
so
,
who
haue
broken
peace
,
yea
and
despised
it
with
neighbours
,
kindred
,
and
wife
at
their
owne
home
.
And
in
that
it
is
said
here
,
that
they
laboured
til
they
were
faint
and
wearie
,
Doct.
2.
we
see
that
the
earnest
following
of
our
duties
will
make
vs
oft
times
neglect
and
forget
our selues
,
and
out
bodily
ease
,
as
they
did
.
So
the
woman
of
Samaria
was
so
rauished
with
Christs
sweet
communication
,
as
ignorant
as
she
was
,
(
when
he
first
met
her
at
the
well
)
yea
saucie
and
scornefull
,
Iohn
428.
that
for
the
great
defire
shee
had
to
heare
him
,
she
forgat
her selfe
,
and
neglected
the
care
of
her
bodily
businesse
.
And
Abrahams
seruant
so
minded
Genes.
24.
23.
the
dutie
which
was
enioyned
him
of
his
master
,
that
although
hee
had
need
,
hauing
trauelled
farre
,
yet
hee
would
not
eate
,
till
he
had
dispatched
that
which
he
went
about
.
Thus
Peter
,
Actes
10.
through
the
heauenly
intention
Act.
19.
10.
of
his
mind
,
ouercame
his
hunger
,
so
that
before
any
thing
could
be
made
readie
,
he
was
in
a
traunce
.
And
so
Paul
,
whose
watchings
and
fastings
are
in
other
places
set
downe
to
haue
been
so
many
,
did
neglect
his
sleepe
and
repast
at
Troas
,
through
that
feruency
of
spirit
,
which
caused
him
to
preach
till
midnight
,
and
at
Ephesus
did
vsually
for
three
yeeres
exhort
them
in
the
night
,
as
well
as
in
the
day
.
But
aboue
all
our
Sauiour
Christ
,
who
through
his
earnestnesse
and
zeale
,
did
many
times
,
as
in
that
holy
speech
and
communication
with
the
woman
,
Ioh.
4.
forbeare
his
meate
,
and
forget
to
eate
:
alleaging
that
he
had
meate
to
eate
which
they
knew
not
of
.
Iohn
4
31.
vers.
34.
Euen
so
our
minds
being
set
seriously
vpon
our
duties
,
as
prayer
,
reading
,
good
company
,
the
following
of
our
calling
,
&c.
we
do
not
at
all
many
times
,
or
very
little
mind
other
things
belonging
to
our
bodily
welfare
;
and
it
is
our
crowne
so
farre
as
we
can
by
good
occasions
remember
that
with
Gedeon
we
haue
done
so
.
Indeed
in
and
about
play
,
pleasure
,
and
seeking
after
the
commodities
of
the
world
,
the
case
is
cleare
,
that
too
too
many
haue
swet
,
and
doe
continually
forget
and
disguise
themselues
,
so
that
neither
cold
,
hunger
,
heate
,
or
vnseasonablenesse
can
hold
them
backe
,
or
hinder
them
.
But
in
Gods
matters
,
as
his
worship
,
and
in
things
which
tend
to
our
owne
saluation
,
and
the
hunting
and
purging
out
of
some
speciall
sinnes
,
also
in
furthering
and
bringing
on
one
another
to
faith
and
good
duties
,
Note
.
and
so
seeking
how
to
do
most
good
to
the
poore
members
of
Christ
,
Oh
how
few
are
to
bee
found
to
doe
thus
?
who
yet
neither
spare
labour
,
time
,
cost
,
or
any
thing
else
about
their
owne
matters
:
whereas
we
should
bee
so
taken
vp
with
Gods
matters
,
that
our
owne
,
euen
lawfull
,
might
bee
moderated
at
least
.
Thus
Marie
sat
at
the
feete
of
Christ
,
and
through
her
attention
to
his
preaching
neglected
the
lesse
necessarie
work
of
preparing
for
him
.
Now
though
euery
example
bee
not
a
law
to
bind
euery
man
to
the
like
:
yet
where
we
see
it
so
agree
with
the
doctrine
of
the
word
,
as
here
;
such
examples
must
be
our
instruction
,
and
we
may
well
gather
,
that
there
is
a
singular
affection
of
loue
to
God
,
and
ioy
in
his
seruice
where
it
is
so
,
which
concernes
vs
much
to
follow
.
And
much
more
we
may
conclude
,
that
when
men
(
in
hearing
the
word
,
or
prayer
,
&c.
)
doe
so
wander
,
and
are
so
weary
,
that
euery
minute
is
an
houre
vnto
them
,
and
euery
houre
ten
,
till
al
be
done
,
and
some
wil
not
endure
out
the
whole
time
,
but
depart
,
to
serue
their
appetite
,
or
follow
their
worke
,
these
(
we
may
be
sure
)
are
little
affected
with
the
action
:
since
other
things
are
predominant
with
them
,
which
will
not
giue
place
,
euen
when
the
most
religious
duties
are
in
hand
.
The
man
of
trade
must
looke
to
this
,
yea
the
worshipfull
,
and
all
estates
that
feare
God
,
to
the
end
that
of
meere
conscience
they
may
obey
God
in
their
seuerall
callings
and
places
.
Thus
Ioshua
went
all
night
long
to
helpe
Ioshua
10.
9.
the
Gibeonites
:
and
Gedeon
was
neither
by
hunger
nor
wearinesse
held
backe
from
pursuing
after
the
Midianites
.
The
vse
hereof
is
,
to
warrant
our selues
that
our
greatest
delight
be
in
seruing
the
Lord
in
one
part
of
our
life
as
in
another
,
as
in
the
chiefest
to
God
,
so
next
in
the
particular
duties
of
our
callings
painefully
in
euery
estate
and
degree
,
and
faithfully
,
and
so
to
take
our
rest
,
refreshing
,
and
recreation
,
which
yet
should
follow
and
come
after
these
,
and
not
goe
before
them
.
Gedeon
being
wearie
,
and
his
men
;
asketh
but
bread
of
his
owne
countrey
Vers.
5.
men
,
for
whose
peace
he
pursued
the
Midianites
,
as
well
as
for
his
own
:
his
reason
was
twofold
,
one
because
they
were
wearie
;
the
other
,
because
they
pursued
their
enemies
,
for
the
safetie
of
Israel
Gods
people
.
In
this
necessity
and
distresse
of
theirs
,
though
otherwise
they
wanted
not
,
we
may
note
,
that
it
may
possibly
be
the
case
of
any
of
Gods
people
to
be
destitute
of
necessaries
for
this
life
,
&
to
be
brought
into
streights
both
by
want
of
food
,
Doct.
and
also
by
other
calamities
.
Dauid
in
his
fleeing
from
Saul
,
was
so
distressed
(
he
and
his
men
)
for
victual
,
that
he
was
faine
to
eate
of
the
Shew-bread
,
which
(
out
of
the
case
of
necessitie
)
was
vnlawfull
for
any
saue
the
Priest
to
eate
of
,
as
appeareth
in
Sam.
21.
Ionathan
and
the
people
with
him
,
were
euen
1.
Sem.
21.
3.
readie
to
faint
,
and
yet
might
not
without
perill
of
their
life
taste
so
much
as
a
little
honey
with
the
top
of
his
speare
to
saue
and
preserue
life
.
And
if
it
were
but
euen
so
with
vs
as
it
was
with
him
and
Gedeon
,
that
but
a
whole
day
or
two
wee
wanted
food
and
reliefe
,
we
should
find
it
(
as
small
a
matter
as
it
is
thought
to
be
)
as
much
as
life
is
worth
.
Daily
experience
sheweth
vs
the
same
,
that
it
falleth
out
both
by
sea
and
by
land
to
be
the
case
of
many
,
who
yet
were
of
good
wealth
,
and
not
likely
to
come
into
such
need
and
want
:
and
yet
so
wee
see
it
to
come
to
passe
.
One
reason
is
,
because
all
things
in
this
present
world
are
changeable
,
and
besides
God
will
correct
some
this
way
,
and
trie
others
,
as
he
did
Iob.
The
vse
hereof
is
,
that
wee
should
not
please
our selues
in
any
thing
of
what
account
soeuer
it
be
,
neither
rest
,
depend
,
or
take
too
much
comfort
in
our
outward
present
estate
,
of
health
,
wealth
,
wit
,
learning
,
worship
,
credit
,
&c.
And
further
,
that
wee
should
be
ready
to
helpe
such
as
stand
in
need
,
(
and
seeke
it
at
our
hands
)
with
these
transitory
comforts
which
God
hath
giuen
vs
.
As
our
Sauiour
saith
:
Make
yee
friends
of
the
vnrighteous
Mammon
,
Luke
16.
10.
that
when
ye
shall
want
,
they
may
receiue
you
into
euerlasting
habitations
.
And
not
to
grudge
at
it
,
(
as
many
doe
)
but
to
be
mercifull
and
ready
thereto
Phile
7.
Matth
7.
1.
sam
2
13.
with
chearefulnesse
:
for
with
what
measure
we
meate
,
shall
be
measured
to
vs
againe
,
and
iudgement
shall
bee
without
mercy
to
them
that
shew
none
.
And
this
chiefly
should
bee
done
,
when
the
poore
want
worke
,
and
corne
,
and
such
like
necessaries
:
remembring
how
Nabal
sped
for
his
churlishnes
.
But
of
this
point
by
the
way
,
seeing
I
shall
meete
with
the
like
againe
.
Out
of
their
reason
in
that
they
were
faint
with
following
the
Midianites
The
1
reason
.
Doct.
2.
all
night
,
we
may
note
,
that
the
neede
that
commeth
of
faintnesse
or
labour
in
any
of
our
brethren
,
is
an
honest
cause
for
them
to
seeke
,
and
aske
,
and
for
vs
to
relieue
them
,
euen
as
other
necessitie
is
,
that
God
laieth
vpon
them
,
as
sicknesse
,
age
,
&c.
But
yet
for
all
this
,
the
want
that
commeth
of
idlenes
and
of
liuing
without
labour
,
is
not
so
to
be
counted
of
,
as
shall
be
further
shewed
in
the
next
point
.
But
the
relieuing
of
them
that
are
poore
indeed
,
is
laid
vpon
vs
by
the
Lord
,
telling
vs
,
that
wee
shall
haue
them
alwaies
among
vs
,
Deut
15
11.
that
we
may
doe
good
vnto
them
:
and
that
if
wee
haue
this
worlds
good
,
1.
Iohn
3.
17.
and
see
our
brother
hath
need
,
and
shut
vp
our
compassion
from
them
,
the
loue
of
God
dwelleth
not
in
vs
.
Which
words
of
his
,
with
such
like
,
should
be
as
a
mallet
to
break
our
hard
hearts
,
who
in
so
great
need
as
is
to
be
seene
in
our
townes
,
are
little
mooued
to
compassion
towards
the
needy
.
And
as
God
furnisheth
vs
euery
yeere
with
new
store
,
so
wee
should
hold
on
in
mercy
still
,
as
long
as
we
remaine
among
them
.
Me
thinkes
we
should
readilie
and
willingly
giue
at
Gods
commanding
,
seeing
he
maketh
vs
able
so
to
doe
,
in
whose
hand
and
at
whose
pleasure
it
is
,
to
take
from
vs
,
and
giue
to
them
,
that
so
wee
might
bee
driuen
to
seeke
to
them
for
reliefe
,
that
before
sought
it
of
vs
.
To
the
iust
reproofe
of
such
I
speake
it
,
who
thinke
all
too
little
for
a
few
bellies
,
not
feeling
other
mens
wants
,
for
getting
the
fearefull
sentence
pronounced
against
them
that
omitted
this
mercy
and
compassion
,
as
well
as
to
them
that
wrought
iniquitie
:
Goe
ye
cursed
into
euerlasting
fire
,
Matth
25.
42.
for
I
was
hungry
,
and
ye
gaue
me
no
meate
,
I
was
naked
,
&c.
Out
of
the
other
reason
,
that
they
fought
for
the
safety
of
Israel
,
wee
are
The
second
.
Doct.
3.
further
taught
,
that
they
ought
to
haue
reliefe
also
,
(
euen
as
I
said
before
,
it
is
lawfull
and
honest
for
them
to
aske
it
)
who
haue
been
imploied
against
Gods
enemies
and
ours
,
to
defend
vs
from
their
rage
and
tyranny
.
Considering
that
they
carry
their
life
in
their
hands
,
and
are
in
danger
of
spending
their
blood
in
the
cause
of
God
,
and
the
peace
of
the
land
,
whilest
wee
may
sit
quiet
at
home
,
and
liue
free
from
such
feare
.
So
that
although
the
persons
themselues
be
leaud
,
yet
in
regard
of
their
seruice
,
we
should
see
them
prouided
for
:
as
Paul
teacheth
saying
:
Doth
any
man
goe
on
warfare
at
his
owne
1.
Cor.
9.
7.
2.
Sam.
17.
27.
cost
?
1.
Corinth
.
9.
And
it
is
our
sinne
if
they
haue
it
not
,
or
if
they
should
be
driuen
to
goe
about
to
begge
,
and
so
to
become
rogues
,
for
that
is
contrary
to
Gods
commandement
,
who
saith
:
There
shall
be
no
beggar
in
Israel
.
And
as
good
order
is
taken
to
cut
off
rogueing
from
place
to
place
,
without
any
certaine
habitation
,
by
setting
the
poore
on
worke
,
and
ministring
to
their
necessities
that
which
they
want
,
not
being
able
to
maintaine
their
charge
by
their
labour
,
(
which
good
order
of
all
faithfull
Christians
is
to
be
vpholden
)
so
it
is
a
great
sinne
in
many
,
who
in
stead
thereof
,
doe
nourish
them
that
are
rogues
indeed
,
notwithstanding
it
bee
straightly
commanded
,
that
hee
who
will
not
labour
should
not
eate
:
and
who
will
sooner
be
moued
2.
Thes.
310.
with
compassion
toward
them
,
then
toward
their
pooe
neighbours
,
whose
need
they
behold
daily
with
their
eyes
.
But
more
of
this
in
the
men
of
Succoths
answer
.
The
answere
of
the
Princes
of
Succoth
heere
followeth
,
with
Gedeons
Vers.
6.
words
to
them
againe
.
And
it
is
like
that
his
suite
was
carried
to
them
,
and
their
answere
returned
to
Gedeon
by
messengers
,
which
sheweth
that
it
was
the
fault
of
them
,
and
not
the
peoples
,
to
answere
Gedeon
after
that
manner
,
not
only
to
denie
them
very
bread
,
but
to
giue
them
also
rough
and
scornefull
words
.
And
therefore
Gedeon
,
not
vpon
any
priuate
reuenge
,
but
as
one
that
had
authoritie
to
doe
it
,
(
seeing
the
fault
redounded
to
the
hurt
of
the
Common-wealth
,
and
was
not
committed
onely
against
Gedeon
and
his
men
)
answered
,
that
he
would
be
auenged
of
them
.
If
they
had
been
wise
they
would
both
haue
relieued
them
,
and
also
in
so
good
a
cause
,
if
neede
had
been
,
haue
gone
with
them
.
But
let
vs
examine
the
words
:
Are
Zeba
and
Zalmunna
in
thy
hands
alreadie
?
As
if
they
should
haue
said
,
if
they
were
,
they
would
haue
giuen
them
:
but
that
was
no
thanke
to
them
,
but
their
owne
benefit
,
credit
and
honour
:
but
seeing
they
were
not
in
his
hands
,
they
vncourteously
and
barbarously
denied
it
to
them
being
their
brethren
,
Doct.
vers.
6.
and
in
subtiltie
they
did
it
,
lest
they
being
ouercome
of
the
Midianites
,
they
should
haue
been
hardlier
dealt
withall
by
the
Princes
of
Midian
,
hearing
that
they
had
relieued
their
enemies
.
And
this
subtilty
ioyned
with
selfe-loue
,
are
the
two
strings
to
mens
bow
by
the
which
they
shoote
out
the
most
of
their
actions
as
arrowes
.
For
the
good
the
most
doe
,
it
is
not
done
for
the
commandement
nor
for
conscience
Note
.
sake
,
but
of
selfe-loue
for
their
owne
priuate
benefit
,
hoping
to
be
gainers
thereby
,
which
may
be
done
by
the
heathens
for
any
religion
or
feare
of
God
that
is
in
it
:
or
when
they
hold
back
the
good
,
which
in
conscience
they
ought
to
doe
,
of
an
euill
minde
they
hold
it
back
:
as
these
men
of
Succoth
did
;
for
feare
,
lest
if
they
should
doe
it
to
some
,
they
should
fare
the
worse
at
the
hands
of
other
,
as
these
men
of
Succoth
here
did
.
A
like
point
whereunto
,
I
obserued
in
the
men
of
Ephraim
.
And
hereby
wee
may
see
,
what
barbarous
rudenesse
was
in
these
,
who
2
yet
were
brethren
and
countrimen
to
the
Israelites
:
that
to
Gedeon
their
gouernour
,
by
whom
they
were
vpholden
in
peace
,
and
who
now
was
in
the
middest
of
this
last
worke
of
pursuing
the
Midianites
,
and
rescuing
of
Israel
,
they
should
shew
themselues
so
barbarous
and
voide
of
all
humanitie
.
Which
was
as
if
when
the
house
top
is
on
fire
,
they
in
the
nether
part
should
lie
still
,
as
though
the
fire
could
not
hurt
them
:
or
as
if
a
man
standing
vpon
the
onely
bough
of
an
high
tree
,
and
thereby
only
kept
from
danger
of
falling
,
should
with
his
hatchet
cut
it
downe
,
and
by
the
fall
of
it
breake
his
necke
.
This
rudenesse
and
irreligiousnes
is
in
many
brutish
people
at
this
day
,
who
are
not
onely
no
helpers
in
the
wants
and
necessities
of
Gods
people
,
either
for
soule
or
bodie
,
but
hinderers
,
yea
and
gripers
of
them
.
Senselesse
bloks
they
are
,
who
can
neither
heare
,
see
,
nor
sauour
any
good
towards
any
:
but
as
Nabal
,
who
not
only
gaue
not
any
thing
to
Dauids
men
,
but
rated
them
,
and
railed
on
them
,
thereby
casting
a
mist
(
as
it
were
)
vpon
his
vnmercifulnes
,
that
it
might
seeme
the
more
tollerable
.
And
this
we
may
further
note
here
,
in
that
they
by
their
falsehood
,
subtiltie
,
3
and
dastardlinesse
sought
to
saue
their
liues
,
that
wee
might
not
marueile
,
when
we
see
,
that
some
are
readie
to
betray
,
forsake
,
yea
and
lend
their
helping
hand
to
persecute
their
natiue
Prince
,
countrey
,
and
brethren
,
yea
and
religion
it selfe
,
and
all
for
the
broken
and
shiuered
hope
of
a
transitorie
life
and
safetie
,
which
yet
they
misse
also
oft
times
,
as
is
to
be
seene
in
that
speech
of
Mordecai
to
Hester
:
If
we
remaine
in
this
danger
,
doest
thou
looke
to
besafe
?
For
why
,
God
reuengeth
such
falsehood
and
cowardlinesse
,
as
our
Sauiour
saith
:
He
that
will
saue
his
life
shall
lose
it
.
The
vse
here
of
is
,
that
though
Matth.
10.
39.
life
be
sweete
,
yet
it
is
not
to
be
preserued
by
subtiltie
,
falsehood
,
and
preposterous
feare
,
when
the
Lord
will
haue
it
to
bee
brought
into
triall
,
and
requireth
Note
.
it
at
our
hands
.
Euen
so
in
all
other
things
,
subteltie
and
dastardlinesse
is
to
be
auoided
,
and
simplicitie
and
courage
is
to
be
practised
.
Of
this
more
(
God
willing
)
after
,
in
the
conspiracie
of
the
men
of
Schechem
with
Abimilek
.
Now
Gedeon
threatneth
the
men
of
Succoth
for
their
barbarousnes
and
Vers.
7.
boldnes
towards
him
their
deliuerer
,
(
as
they
had
iustly
deserued
)
euen
to
teare
their
flesh
with
the
thornes
of
the
desert
.
The
which
he
iustly
did
,
being
their
Magistrate
:
for
our
Sauiour
teacheth
,
that
hee
who
scorneth
but
his
brother
or
neighbour
,
is
worthie
of
the
highest
degree
of
punishment
.
And
much
more
this
which
was
committed
against
the
gouernour
,
might
be
thus
met
with
,
and
requited
,
he
not
threatning
them
in
wrath
,
but
vpon
good
consideration
.
I
will
deferre
speaking
of
the
punishment
,
till
the
inflicting
of
it
be
mentioned
:
but
let
this
be
marked
,
that
Gedeon
did
euen
then
speake
of
preuailing
against
Zeba
and
Zalmunna
without
feare
,
as
if
he
had
alreadie
subdued
them
:
therefore
he
saith
,
When
the
Lord
hath
deliuered
them
into
my
hands
,
(
as
not
doubting
but
that
he
would
)
then
I
will
teare
their
flesh
with
briers
.
In
the
meane
time
here
let
vs
marke
,
that
hee
left
not
off
the
greatest
and
most
necessarie
dutie
which
must
of
necessitie
presently
be
done
,
to
wit
,
the
pursuing
of
the
Midianites
:
for
the
other
,
namely
,
the
punishing
of
the
men
of
Succoth
,
which
was
to
be
done
also
,
but
might
better
bee
deferred
.
This
wisedome
and
discretion
is
to
be
learned
of
vs
,
that
of
duties
to
be
done
of
vs
,
or
euils
to
be
auoided
,
with
the
danger
and
punishment
that
followeth
Doct
them
,
that
be
first
done
in
both
,
which
of
necessitie
must
be
first
,
and
yet
the
other
not
neglected
nor
omitted
,
but
in
due
season
regarded
also
.
Instances
may
be
these
,
as
there
bee
many
other
:
to
visit
parents
in
great
sicknesse
,
which
requireth
present
duty
without
delay
,
is
to
be
preferred
and
performed
,
rather
then
to
iourney
about
profit
,
though
lawfull
also
,
which
may
as
well
be
done
another
time
.
Also
to
preferre
hearing
of
a
Sermon
before
common
businesse
,
if
it
be
not
to
our
greater
hurt
,
&c.
And
this
I
say
further
,
that
not
onely
common
actions
must
giue
place
to
seasons
,
but
euen
one
season
to
another
.
In
which
our
best
rule
is
,
that
wee
preferre
that
season
,
which
occasioneth
a
worke
of
presentest
vse
:
although
some
other
dutie
of
an
higher
nature
offer
it selfe
.
Yea
and
here
obserue
,
that
euen
a
ciuill
season
may
sometime
bee
preferred
before
a
religious
.
As
for
example
,
It
falles
out
that
a
man
is
offered
some
fauour
,
and
hope
of
release
out
of
some
trouble
which
he
is
in
,
or
reconciliation
with
his
aduersarie
,
(
mightier
then
himselfe
)
if
he
will
vse
some
present
helpe
,
which
else
he
cannot
enioy
:
or
it
may
be
he
hath
a
summe
of
money
to
pay
vpon
a
set
day
,
and
that
vpon
a
great
forfeiture
:
or
he
is
sent
vpon
an
errand
of
life
and
death
:
say
it
be
to
fetch
the
Chirurgian
to
let
his
master
or
parent
blood
,
being
in
a
desperate
case
otherwise
:
or
is
commanded
to
serue
the
Prince
,
&c.
Against
these
commeth
some
other
opportunitie
,
as
of
hearing
the
word
,
of
prayer
in
familie
.
These
bee
all
necessarie
in
their
kinds
,
and
due
times
,
but
in
no
wise
ought
to
iustle
aside
the
other
,
more
needfull
to
be
done
at
that
time
,
and
these
may
be
attended
vnto
,
when
leisure
from
the
other
will
giue
leaue
:
the
other
are
as
the
tide
,
which
staieth
for
no
man
.
Therefore
we
must
beware
,
lest
through
our
ignorance
)
though
cloaked
with
honestie
)
or
neglect
,
especially
wilfull
contempt
,
we
leaue
the
greater
for
the
lesser
.
Which
causeth
to
the
partie
so
offending
,
shame
and
sorrow
oft
times
.
As
,
how
shall
he
answere
his
follie
,
who
neglecting
the
Physitian
in
the
case
before
said
,
shall
thereby
finde
his
wife
,
father
,
or
master
,
dead
,
or
past
recouerie
?
Such
cases
may
be
:
and
by
one
wee
should
measure
the
rest
.
Paul
,
vpon
this
ground
,
omitted
the
opportunitie
of
doing
good
in
Asia
,
Act.
20.
and
21.
that
hee
Act.
20.
16.
and
21.
13.
might
goe
to
Ierusalem
.
Let
vs
not
be
ouer
much
iust
,
Eccles.
7.
He
that
wringeth
the
nose
,
forceth
blood
,
Prou.
30.
Now
to
this
I
will
ioyne
a
caueat
,
and
that
is
,
Prou.
30.
33.
That
vnder
colour
of
preferring
the
greater
dutie
,
wee
take
not
occasion
to
neglect
the
smaller
afterward
;
which
if
we
doe
,
wee
shall
bewray
our selues
rather
to
be
subtill
shifters
and
dispensers
with
our
duties
,
boldly
and
loosely
,
then
wise
redeemers
of
the
time
.
As
for
example
:
If
the
publike
worship
of
God
fall
out
vpon
the
time
of
our
ordinarie
priuate
worship
;
let
this
yeeld
this
to
the
other
:
howbeit
so
,
that
wee
readily
returne
to
the
priuate
againe
in
his
due
place
and
time
,
and
not
pretend
our
diligence
one
way
,
to
colour
our
negligence
another
way
.
A
feast
is
better
then
an
ordinarie
:
but
the
feast
may
better
be
spared
,
then
a
man
should
be
depriued
of
his
ordinarie
,
and
so
starue
,
all
the
weeke
after
.
This
I
adde
,
because
so
preposterous
is
our
nature
,
that
whereas
one
dutie
should
make
vs
fitter
for
another
,
wee
rather
neglect
the
one
for
the
other
;
as
hearing
for
conference
,
meditation
,
or
prayer
.
We
sucke
poyson
out
of
sweetnes
,
and
waxe
the
more
auke
and
vntoward
,
yea
wearie
of
priuate
,
because
wee
thinke
wee
haue
sufficiently
quit
our selues
in
the
publike
dutie
,
either
of
preaching
or
hearing
.
In
like
manner
,
it
is
not
vnlawfull
for
a
man
to
preferre
the
companie
of
the
choice
seruant
of
God
either
one
or
more
(
when
we
may
haue
the
benefit
of
them
)
before
our
callings
,
or
attending
to
our
families
:
but
to
bee
carried
so
after
this
,
that
we
should
grow
to
distaste
and
neglect
our
callings
,
or
the
duties
of
Gods
priuate
seruice
,
is
most
inconuenient
,
yea
argueth
that
the
diuel
hath
blinded
vs
with
delusion
strongly
,
either
through
our
ignorance
&
simplicitie
,
or
(
which
is
worse
)
because
we
are
weary
of
the
most
necessary
dutie
for
continuance
,
vnder
colour
of
our
zeale
for
those
which
fall
out
seldome
.
Now
as
he
preferred
not
the
lesse
needfull
dutie
before
that
which
was
more
needfull
,
so
hee
did
not
leaue
it
off
(
I
meane
the
pursuing
of
the
rest
of
the
Midianites
)
though
hee
might
easily
haue
been
discouraged
by
the
vnthankfulnesse
of
his
brethren
,
and
their
scoffing
at
him
,
as
many
would
haue
done
in
such
a
case
.
For
mens
vnthankfulnesse
and
discouraging
of
vs
with
scoffes
,
doth
cause
vs
many
times
to
breake
off
good
beginnings
,
whereas
he
was
neither
by
the
men
of
Ephraim
,
nor
by
these
of
Succoth
,
put
out
of
his
course
.
It
should
teach
vs
,
when
we
haue
our
warrant
from
God
,
for
that
which
we
goe
about
,
or
auoid
,
then
not
to
regard
,
or
so
to
regard
temptations
and
discouragements
,
that
we
be
hindered
and
broken
off
from
our
good
course
by
them
.
As
neither
Elisha
was
by
mocking
,
Note
.
2.
King
.
2.
nor
our
Sauiour
,
or
his
Apostles
by
the
opposition
they
found
.
2.
King
2.
25.
Nay
rather
they
were
incouraged
.
For
so
Paul
was
by
the
disswasiues
of
others
,
Actes
21.
and
Dauid
by
Michols
scorne
:
and
wee
ought
likewise
so
to
Act.
21.
13.
2.
Sam.
6.
22.
be
,
when
we
see
fewest
countenance
or
assist
vs
;
saying
as
he
did
,
I
will
yet
be
more
vile
for
the
Lords
sake
,
and
then
our
reward
shal
be
more
then
common
.
And
as
for
this
that
we
shall
be
counted
medlers
,
and
busi-bodies
,
I
answer
:
let
God
be
more
with
vs
then
men
by
whose
commandement
we
do
meddle
,
(
as
they
call
it
,
)
and
be
we
aduised
and
perswaded
before
,
what
ground
we
haue
,
that
so
we
may
reape
the
good
and
comfortable
vse
thereof
,
and
receiue
the
fruite
of
the
promise
.
And
this
of
the
men
of
Succoth
.
THE
FIFTIE
TWO
SERMON
ON
THE
EIGHTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
I
will
goe
forward
with
the
rest
of
the
text
that
remaineth
,
Vers.
8.
from
the
eight
verse
in
these
words
:
[
And
he
went
thence
to
Penuel
]
and
so
forth
,
as
they
are
to
be
read
before
the
last
Sermon
.
Here
we
may
see
another
discouragement
and
repulse
that
Gedeon
sustained
by
the
men
of
Penuel
:
for
he
being
with
his
souldiers
faint
and
weary
,
was
denied
bread
not
only
by
them
of
Succoth
,
as
wee
haue
seene
,
but
by
the
men
of
Penuel
also
,
as
appeareth
in
this
verse
.
For
to
them
he
went
in
the
faintnes
and
wearines
of
himself
and
his
souldiers
,
and
had
the
repulse
:
whereby
he
might
easily
haue
been
tempted
,
and
brought
to
thinke
and
feare
,
that
God
did
not
approue
of
his
iourney
,
but
did
set
himselfe
against
him
.
For
so
Note
.
we
are
wont
to
conclude
by
the
ill
successe
we
haue
euen
in
good
attempts
,
especially
when
the
lets
be
forcible
,
many
and
diuers
,
and
one
in
the
necke
of
another
:
as
Iobes
afflictions
were
,
when
among
hard
messages
brought
to
him
of
other
calamities
that
were
befalne
him
,
this
was
one
that
the
fire
of
God
was
fallen
from
heauen
,
and
had
burnt
vp
the
sheepe
and
the
seruants
,
as
if
God
had
been
against
him
.
So
that
we
may
learne
by
this
,
that
things
sometime
may
goe
so
contrary
to
our
desire
,
liking
,
and
expectation
,
and
that
in
duties
which
God
requireth
,
and
will
haue
to
be
done
of
vs
,
as
if
he
were
not
with
vs
,
but
against
vs
,
yea
as
if
hee
would
crosse
vs
in
them
of
set
purpose
.
Our
dutie
here
is
to
looke
what
God
bids
vs
doe
,
as
the
man
of
God
sent
from
Iuda
should
haue
done
,
who
was
drawne
by
the
old
Prophet
of
Bethel
contrary
to
Gods
commandement
,
to
eate
there
.
But
indeed
the
case
is
not
alway
alike
,
when
such
difficulties
befall
vs
:
for
sometime
we
1.
King
.
13.
19.
may
more
clearely
see
cause
thereof
,
then
at
other
.
For
it
may
bee
the
same
mans
case
,
at
one
time
to
doe
a
good
action
,
yet
in
an
euill
and
inconuenient
manner
:
and
at
another
time
to
be
well
occupied
,
and
take
a
good
thing
in
hand
,
and
doe
it
in
a
good
manner
:
in
both
kinds
it
may
fall
out
,
that
he
hath
many
discouragements
.
If
things
succeed
not
with
him
,
when
he
goeth
about
them
in
the
best
manner
,
that
is
,
the
latter
of
these
two
;
What
then
?
may
not
the
Lord
trie
his
faith
and
patience
,
by
so
crossing
him
?
And
in
the
first
kind
,
much
more
I
may
say
,
what
maruell
,
if
the
Lord
crosse
him
,
when
he
hath
done
a
good
thing
in
a
bad
manner
,
to
the
end
he
may
call
himselfe
to
a
more
due
examination
of
himselfe
,
and
amend
that
which
was
amisse
,
ere
he
take
in
hand
such
holy
duties
?
It
was
Gods
wil
that
the
eleuen
Tribes
should
fight
against
Beniamin
:
but
were
they
persons
for
their
true
repentance
Iudg.
20.
fit
for
that
businesse
?
yea
and
for
all
their
zeale
they
wanting
the
principall
;
to
wit
,
faith
;
that
God
would
bee
with
them
,
did
they
not
goe
to
worke
amisse
?
was
there
not
great
cause
therefore
why
the
Lord
should
fight
as
fast
against
them
(
to
driue
them
to
repentance
for
their
reuoltings
from
him
)
as
they
fought
against
Beniamin
?
And
to
teach
them
that
they
wanted
meekenesse
,
loue
and
discretion
to
temper
their
feruent
reuenge
withall
,
that
so
they
might
doe
the
holy
worke
of
God
in
an
holy
manner
?
Therefore
in
such
a
case
let
men
be
contented
,
nay
glad
,
if
God
crosse
them
,
that
they
may
the
better
spie
out
what
poysoneth
their
best
duties
and
desires
,
as
pride
,
rashnes
,
boldnesse
,
and
learne
hereby
,
meekenesse
,
humilitie
,
repentance
,
feare
,
&c.
for
God
doth
iustly
suffer
many
discouragements
to
be
vpon
such
,
(
as
he
did
also
oft
times
deale
so
with
the
Israelites
going
vp
to
Canaan
out
of
Egypt
,
Exod.
3.
)
that
they
may
stay
their
course
,
in
any
euill
Exod.
3.
19.
attempts
,
and
proceed
more
aduisedly
and
commendably
in
their
doings
.
But
it
falleth
out
sometime
,
as
I
said
before
,
that
sore
and
great
difficulties
stand
vp
in
mens
way
,
not
vnlike
to
Gedeons
:
wherein
the
Lord
deales
with
his
,
as
if
he
sending
them
on
a
iourney
,
would
make
heauen
and
earth
to
be
against
them
in
their
trauels
,
which
is
greatly
to
their
admiration
and
astonishment
.
As
who
would
haue
said
that
Dauid
had
been
chosen
of
God
to
be
king
,
when
yet
the
promise
thereof
,
was
oft
renued
and
confirmed
to
him
,
seeing
his
discouragements
were
so
many
and
strong
that
he
met
with
?
whereas
Saul
came
to
his
kingdome
easily
&
without
trouble
?
And
in
such
cases
,
wherein
we
haue
so
much
to
dismay
vs
,
yet
Satan
is
euer
at
hand
also
,
to
worke
vpon
our
weakenes
,
and
to
set
vs
much
more
backward
;
especially
when
wee
shall
bee
brought
to
thinke
,
Gods
deeds
seeme
contrary
to
his
words
and
promise
,
as
the
death
of
the
Shunamites
child
,
which
yet
had
bin
giuen
her
as
an
vnlooked
for
blessing
.
Now
when
it
pleaseth
God
to
trie
vs
,
by
seeming
to
set
such
barres
in
our
waies
,
few
of
vs
are
wise
inough
to
see
,
or
at
least
,
rightly
to
consider
,
why
it
is
thus
with
vs
,
and
why
God
suffereth
things
so
to
trouble
vs
:
but
as
though
wee
had
thereby
iust
cause
to
complaine
of
his
doing
,
and
to
expostulate
Note
.
with
him
;
we
begin
to
doubt
how
he
wil
make
good
his
promise
to
vs
,
and
whether
we
may
go
forward
in
the
good
course
in
which
we
haue
begun
:
yea
,
and
we
are
impatient
(
perhaps
)
or
much
disquieted
at
the
least
,
(
if
we
doe
not
also
fret
and
fume
)
and
so
are
discouraged
from
our
good
beginnings
.
Whereby
we
may
see
our
froth
rather
then
faith
,
which
seemed
before
to
bee
good
substance
,
and
feele
the
stinch
of
our
vnsauourie
hearts
,
which
vpon
small
occasion
cast
out
such
euill
smelles
.
And
yet
herein
wee
differ
from
Gedeon
,
that
,
as
he
was
found
in
his
discouragements
and
crosses
to
be
of
farre
greater
courage
and
confidence
then
wee
;
so
his
triall
was
in
great
matters
,
and
ours
but
in
trifles
for
the
most
part
.
And
not
onely
when
wee
bee
crossed
and
hindred
in
good
actions
we
do
thus
,
but
if
we
haue
but
some
one
let
in
our
way
,
as
euen
in
our
common
businesse
,
such
distemperature
,
as
I
haue
spoken
of
,
shall
possesse
vs
:
or
if
we
haue
lost
something
,
though
of
small
valew
,
yea
though
it
be
but
only
missing
and
out
of
the
way
:
or
if
we
be
hindred
by
the
weather
which
is
ordinary
,
or
(
as
oft
it
falleth
out
)
through
our
own
rashnesse
only
,
as
when
we
Note
.
〈…〉
stumble
and
hurt
our
foot
against
a
stone
,
what
should
we
then
bee
like
to
do
,
if
in
going
about
any
duty
,
we
should
haue
so
many
and
great
lets
in
the
way
,
and
crossings
of
vs
,
as
may
easily
meet
with
vs
,
and
those
also
as
it
were
sent
from
God
to
resist
vs
?
It
is
therefore
the
singular
and
onely
grace
of
God
to
inable
vs
to
belieue
and
bee
perswaded
,
that
hee
doth
oft
times
such
things
to
trie
vs
,
and
that
we
may
shew
foorth
the
grace
of
faith
and
patience
that
is
in
vs
;
and
therefore
we
are
to
hold
our
peace
,
seeing
he
hath
done
it
.
And
such
hinderances
and
crossings
fall
out
sometimes
,
when
we
are
going
to
prayer
priuately
,
or
in
our
familie
,
or
to
the
hearing
of
the
word
preached
,
or
to
receiue
the
sacrament
,
&c.
from
which
no
wise
body
will
say
,
we
should
be
withdrawne
by
any
pretence
,
as
though
wee
pleased
not
God
therein
,
seeing
euen
in
them
some
lets
do
rise
vp
in
the
way
to
hinder
vs
.
And
the
like
we
may
obserue
in
those
discouragements
which
are
from
within
our selues
.
For
example
,
when
a
Minister
in
his
course
of
preaching
,
shall
find
ill
measure
at
the
hands
of
others
,
whose
good
he
most
seeketh
,
while
they
see
not
the
purpose
of
God
toward
them
;
(
as
Moses
did
by
the
Israelites
when
he
was
first
sent
vnto
them
,
Exod.
6.
)
or
if
they
shall
Exod.
6.
9.
but
despise
Gods
prouidence
toward
them
,
as
the
Pharisees
are
said
to
haue
Luke
15.
12.
done
,
how
(
thinke
we
)
is
this
like
to
worke
vpon
him
?
or
(
which
is
more
)
if
he
shall
feele
within
himselfe
great
vnfitnesse
,
as
Moses
did
,
Exod.
3.
and
Exod.
3.
10.
some
vnwillingnesse
,
deadnesse
,
drousinesse
,
or
want
of
assistance
from
God
in
discharge
of
the
worke
of
his
ministery
,
(
all
which
are
great
dampings
to
a
man
,
who
hath
vsed
the
best
meanes
to
furnish
himselfe
both
with
knowledge
and
conscience
)
and
yet
euen
the
best
sometimes
haue
the
proofe
hereof
in
themselues
.
What
thoughts
(
thinke
we
)
are
like
to
arise
in
him
in
such
a
case
?
Therfore
if
a
man
looke
not
for
these
,
and
if
he
be
not
resolued
before
hand
,
that
such
quailings
of
him
may
fall
out
,
and
also
if
hee
be
not
armed
against
the
temptations
which
may
arise
therefrom
,
it
is
wonderfull
,
how
the
diuell
may
weaken
his
faith
,
and
zeale
,
and
slacken
his
purpose
of
diligence
in
the
Lords
worke
.
But
on
the
other
side
,
if
in
such
a
case
hee
be
able
to
stay
himselfe
by
considering
that
such
trials
are
vsual
(
more
or
lesse
)
to
the
best
seruants
and
Ministers
of
God
,
(
and
alway
haue
been
)
who
haue
their
ebbings
aswell
as
their
flowings
,
(
as
Eliah
,
Paul
,
yea
our
Sauiour
himselfe
had
strong
discouragements
,
)
what
a
singular
benefit
is
this
?
Much
more
,
if
he
hauing
ouercome
the
first
onset
,
shall
in
the
second
place
meditate
of
the
end
which
the
Lord
hath
in
abasing
him
thus
,
(
he
being
occupied
in
Gods
owne
worke
)
and
that
is
,
that
hee
may
teach
him
humilitie
,
yea
how
to
flee
out
of
himselfe
and
depend
immediatly
vpon
the
Lord
for
sufficiencie
and
assistance
;
and
not
trust
to
his
own
wit
,
study
,
memory
,
tongue
,
or
gifts
,
(
which
others
make
their
onely
refuge
,
and
therefore
are
often
disappointed
)
oh
what
gaine
shall
he
reape
thereby
,
and
say
with
Paul
,
I
am
neuer
fitter
for
Gods
seruice
then
when
I
am
lowest
in
mine
owne
opinion
:
hereafter
therefore
if
I
boast
,
I
wil
boast
of
mine
owne
infirmities
,
as
the
Apostle
speaketh
,
in
which
the
glory
of
God
is
most
perfected
and
aduanced
.
2.
Cor.
12.
9.
Vers
9.
Gedeon
receiuing
the
like
discourtesie
and
rude
answer
of
the
men
of
Penuel
,
as
he
had
before
of
the
men
of
Succoth
,
doth
in
like
manner
threaten
them
the
throwing
downe
of
their
tower
in
which
they
so
much
gloried
.
And
this
threatning
,
seeing
it
was
afterward
put
in
execution
,
was
a
crosse
and
discommoditie
:
which
they
did
needlesly
and
by
their
owne
sin
bring
vpon
themselues
.
By
which
we
may
see
,
that
many
are
authors
and
causers
of
their
owne
sorrow
and
trouble
,
which
need
not
haue
been
,
and
that
by
their
sinne
,
as
stoutnesse
,
wilfulnesse
,
stiffeneckednesse
,
and
other
vndutifulnesse
,
and
rude
behauiour
,
they
doe
(
I
say
)
bring
vnseasonable
affliction
vpon
themselues
,
euen
as
these
men
of
Succoth
and
Penuel
here
did
.
Wee
know
that
peace
with
men
,
to
liue
without
feare
by
them
,
is
a
great
benefit
,
and
soone
lost
,
and
hardly
recouered
,
men
being
wolues
and
lionlike
one
to
another
,
especially
if
they
be
prouoked
,
and
most
of
all
,
when
they
haue
authoritie
and
superioritie
one
ouer
another
,
and
so
may
iustly
vexe
them
who
shal
fal
into
their
hands
,
by
their
wicked
deserts
and
leaud
behauiour
.
Therfore
all
should
take
heed
how
they
prouoke
one
another
in
the
least
maner
,
Gal.
5.
last
.
as
these
did
here
.
But
lamentable
it
is
,
that
the
most
men
make
breaches
of
their
peace
,
and
losse
of
their
commodities
,
by
rigour
,
crueltie
,
and
by
an
high
mind
,
and
proud
heart
,
not
bearing
the
least
iniurie
,
but
bending
themselues
by
and
by
to
reuenge
,
looking
for
all
good
measure
to
bee
offered
them
by
others
,
but
yeelding
little
or
no
kindnesse
againe
:
which
peruersenesse
is
also
euen
betwixt
many
couples
in
the
married
estate
,
which
causeth
continuall
iarring
and
vnquietnesse
,
whereas
peace
(
a
man
would
thinke
)
were
fitter
to
be
seene
both
betwixt
them
and
all
other
,
whom
I
speake
of
.
Which
they
are
commanded
to
seeke
with
all
men
,
as
much
as
in
them
lieth
,
yea
and
to
pursue
and
follow
it
,
though
it
flee
from
them
,
yea
and
to
buy
peace
,
though
it
Heb.
12.
14.
cost
them
somewhat
,
but
not
to
sel
it
at
any
hand
,
much
lesse
for
trifles
.
Thus
Abraham
bought
his
peace
of
Lot
.
And
let
men
learne
to
this
end
to
know
and
consider
what
they
are
;
to
the
pulling
downe
of
their
pecocks
feathers
,
Genes.
13.
9.
euen
earth
,
earth
,
earth
,
and
if
they
bee
weighed
in
an
equall
ballance
,
farre
worse
then
nothing
.
But
of
this
I
spake
in
verse
4.
of
this
Chapter
.
Gedeon
goeth
forward
after
the
rest
of
the
Midianites
,
and
findeth
them
Vers.
10.
11.
12.
13.
The
clearing
of
these
verses
.
resting
themselues
in
Carkor
which
was
in
the
precinct
of
the
Israelites
,
from
whence
they
hoped
to
passe
after
that
night
,
and
so
to
escape
.
But
Gedeon
came
vpon
them
on
the
backside
of
these
two
cities
,
Iogbeah
in
the
Tribe
of
Gad
,
Numb.
32.
and
Nobah
in
the
halfe
Tribe
of
Manasseh
being
Numb.
32.
35.
&
32.
42.
hard
by
,
Num
22.
And
so
the
two
Princes
were
suddenly
stricken
with
astonishment
and
feare
,
and
flying
were
taken
,
and
the
hoast
smitten
and
slaine
:
with
whom
were
many
hangbies
,
as
scullions
and
such
like
that
followed
the
army
.
And
in
that
it
is
said
,
that
hee
returned
backe
with
the
two
Princes
when
the
Sunne
was
risen
,
it
appeareth
that
the
warre
betwixt
them
was
begun
in
the
night
,
and
in
the
same
night
was
ended
.
By
this
latter
victory
of
Gedeon
,
it
is
manifest
,
what
great
things
through
Gods
blessing
are
brought
to
passe
by
faith
,
and
the
diligence
,
and
vnweariednesse
of
men
in
their
callings
.
This
is
the
maine
point
contained
in
these
Doct.
out
of
all
these
verses
.
verses
.
Whereas
delay
and
sloth
(
for
I
put
them
together
to
shew
what
delaies
I
meane
)
are
alwaies
dangerous
,
euen
as
here
if
Gedeon
had
tarried
to
rest
himselfe
but
one
night
by
the
way
,
hee
had
lost
all
his
labour
,
and
the
fruit
of
it
,
to
wit
,
the
destroying
of
these
Midianites
.
So
God
to
the
diligent
hath
promised
his
blessing
,
and
good
successe
as
Gedeon
here
found
it
.
The
men
of
Succoth
and
Penuel
laughed
him
to
scorne
,
but
hee
looked
to
God
,
and
had
an
eye
to
his
promise
,
which
was
,
that
he
would
giue
them
into
his
hands
:
and
yet
(
as
we
se●
)
he
was
neuer
awhit
the
bolder
to
presume
therof
,
without
diligent
vsing
of
the
meanes
.
It
was
as
vnlike
,
(
nay
much
more
vnlikely
)
that
Dauid
should
haue
smitten
downe
Goliah
,
that
Noah
should
1.
Sam.
17.
51.
Heb.
11.
7.
haue
saued
the
world
by
the
Arke
:
and
many
other
such
things
to
haue
bin
brought
to
passe
,
as
the
conquering
of
the
Nations
by
Ioshua
:
but
they
all
,
Ioshua
10.
&c.
when
they
belieued
God
,
that
he
would
doe
that
which
he
promised
,
went
to
worke
with
great
care
and
diligence
to
serue
Gods
prouidence
,
seeing
he
wrought
by
meanes
(
as
he
doth
still
)
and
so
they
preuailed
,
and
obtained
that
which
they
sought
.
And
this
was
the
power
of
God
through
faith
,
they
trusting
and
resting
in
him
through
the
Mediator
to
come
,
so
it
is
no
lesse
in
vs
,
(
for
I
will
briefly
apply
it
againe
,
though
I
haue
stood
largely
on
this
point
before
,
a
new
occasion
being
offered
)
that
we
outgrow
many
lets
and
discouragements
by
the
same
our
faith
,
though
wee
bee
priuie
that
there
is
otherwise
nothing
in
vs
,
and
that
(
when
sometimes
it
hath
seemed
to
vs
almost
impossible
)
the
Lord
hath
done
much
for
vs
,
and
wrought
great
things
by
vs
,
while
wee
haue
,
although
but
weakely
and
poorely
gone
to
work
,
whether
we
respect
our
faith
,
or
our
labour
,
which
is
the
fruit
of
it
.
And
we
hauing
been
diligent
to
approoue
our selues
in
both
;
we
haue
found
the
truth
of
that
Scripture
1.
Iohn
5.
4.
verified
in
vs
,
which
saith
,
that
faith
ouercommeth
the
difficulties
that
are
in
the
world
;
and
haue
growne
to
the
contempt
of
many
sinnes
,
and
the
subduing
of
them
,
in
great
measure
,
which
had
sometime
preuailed
against
vs
;
and
to
be
better
heartned
against
afflictions
,
and
to
get
strength
of
hope
Note
.
Rom.
5.
4.
by
experience
for
the
time
to
come
.
But
to
see
how
soone
Moses
,
Ioshua
,
and
Gedeon
here
grew
strong
in
faith
,
as
in
a
few
daies
,
which
we
are
going
about
many
yeeres
,
this
ought
as
to
humble
vs
,
for
that
we
are
so
farre
behind
them
,
so
to
incourage
vs
,
looking
duly
vnto
this
,
how
graciouslie
God
assisted
them
.
And
so
(
to
apply
this
to
the
Sacrament
)
we
haue
communion
with
God
and
with
Christ
therein
,
and
are
much
confirmed
thereby
in
the
couenant
he
hath
made
with
vs
,
by
our
diligence
and
faithfulnes
in
preparing
our selues
thereto
,
which
they
that
beleeue
not
think
absurd
,
and
more
then
needs
,
to
looke
after
.
And
to
conclude
this
point
(
seeing
I
haue
shewed
the
necessitie
of
it
,
and
the
euill
and
hurt
that
falleth
out
on
the
contrary
,
I
meane
by
loosenes
,
idlenesse
,
and
vnbeliefe
,
in
Christians
,
by
many
occasions
heretofore
)
this
I
adde
,
that
the
cause
of
so
great
difference
in
the
degree
and
measure
of
grace
and
goodnesse
,
which
wee
obserue
in
many
professors
,
is
this
,
that
some
are
painfull
in
hearing
,
vsing
good
companie
,
marking
,
with
their
hearts
deeply
set
vpon
the
same
,
remembring
,
and
making
vse
of
their
knowledge
,
watching
thereunto
with
prayer
,
&c.
whereas
others
Note
.
comber
themselues
so
much
with
other
matters
,
that
there
is
no
roome
or
leisure
left
for
these
.
They
looke
to
thriue
spiritually
,
whether
they
take
paines
or
no
,
sleeping
or
working
.
It
is
a
true
saying
of
a
Father
,
fit
to
be
vrged
vpon
such
:
He
that
made
thee
without
thee
,
will
not
saue
thee
without
thee
.
He
will
not
saue
thee
for
thy
labours
sake
,
but
by
thy
labour
.
They
that
gathered
more
Manna
then
their
fellowes
,
got
nothing
thereby
:
but
it
fareth
otherwise
here
:
gather
much
and
haue
much
,
labour
little
and
haue
little
,
euen
as
the
Apostle
speaketh
of
another
thing
on
the
contrary
,
he
that
soweth
sparingly
,
shall
reape
sparingly
.
As
we
mete
to
the
Lord
,
so
will
he
measure
out
to
vs
againe
.
He
that
laboureth
not
,
eate●●
not
:
but
he
that
laboureth
much
,
enioyeth
the
fruite
thereof
:
some
thirtie
,
some
sixtie
,
some
an
hundred
fold
:
euen
as
his
diligence
is
.
Oh
it
is
strange
to
see
how
men
set
themselues
to
work
in
earthly
businesse
,
wherein
yet
they
haue
no
absolute
Note
.
promise
of
thriuing
,
because
faith
the
chiefe
help
is
wanting
,
but
here
where
the
Lord
hath
tyed
himselfe
to
blesse
their
labour
with
abundance
,
men
haue
no
list
to
stirre
.
A
mediocritie
of
wealth
contenteth
few
,
and
that
maketh
them
so
endlesse
and
restlesse
in
their
desires
and
traulles
:
but
the
commonnest
measure
of
grace
pleaseth
them
best
,
because
that
is
gotten
with
least
trouble
.
It
is
fearefull
that
men
should
doe
so
much
for
the
fulfilling
of
their
lusts
:
and
so
little
that
they
might
excell
in
goodnesse
.
But
their
reward
is
thereafter
.
And
in
the
meane
season
God
puts
as
great
difference
betwix
such
,
as
there
is
betweene
Alexander
,
Caesar
or
the
like
Captaines
(
who
were
vnwearied
also
in
their
conquests
)
and
Gedeon
,
or
others
like
,
who
fought
the
Lords
battels
,
and
laboured
therein
by
faith
in
his
promises
.
Now
it
followeth
.
14
And
tooke
a
seruant
of
the
men
of
Succoth
,
and
enquired
of
him
,
and
hee
wrote
to
him
the
Princes
of
Succoth
,
and
the
Elders
thereof
,
euen
seuentie
and
seuen
men
.
15
And
he
came
vnto
the
men
of
Succoth
,
and
said
,
Behold
Zeba
and
Zalmunna
,
by
whom
ye
vpbrayed
me
,
saying
,
Are
the
hands
of
Zeba
and
Zalmunna
already
in
thy
hands
,
that
we
should
giue
bread
vnto
thy
wearie
men
?
16
Then
he
tooke
the
Elders
of
the
citie
,
and
thornes
of
the
wildernesse
,
and
briers
,
and
did
teare
the
men
of
Succoth
with
them
.
17
Also
he
brake
downe
the
tower
of
Penuel
,
and
slew
the
men
of
the
citie
.
NOw
in
these
verses
following
it
is
shewed
that
when
Gedeon
had
taken
Vers.
14.
15.
16.
17.
the
Princes
of
Midian
,
and
was
returned
to
Succoth
,
he
seeks
diligently
to
know
the
names
of
the
chiefe
men
and
Elders
thereof
:
and
he
brought
and
shewed
the
Princes
Zeba
and
Zalmunna
vnto
them
:
for
hee
kept
them
aliue
,
not
to
make
his
boast
of
them
,
but
that
he
might
shew
them
that
God
had
deliuered
them
into
his
hands
,
as
hee
made
no
doubt
thereof
before
,
that
so
they
might
be
the
more
ashamed
and
accused
for
that
which
they
had
done
to
him
and
his
men
,
in
denying
them
bread
.
And
thereupon
hee
did
vnto
them
as
he
had
threatned
,
for
he
tare
their
flesh
,
to
wit
,
of
them
of
Succoth
,
with
the
thornes
and
briers
of
the
wildernesse
:
and
then
ouerthrew
the
tower
of
the
men
of
Penuel
,
and
slew
the
citizens
,
either
because
they
insulted
more
arrogantly
then
the
men
of
Succoth
did
,
or
else
because
they
resisted
Gedeon
,
trusting
in
their
tower
,
and
so
were
slaine
.
Whether
they
of
Succoth
died
by
the
paine
&
punishment
,
(
as
it
is
most
like
)
or
whether
their
flesh
was
onely
torne
,
and
yet
life
remaining
in
them
,
though
the
storie
doth
not
declare
;
yet
we
cannot
be
ignorant
,
how
sore
and
extreame
the
paine
was
.
What
kinde
of
execution
was
done
vpon
the
men
of
Penuel
themselues
in
putting
them
to
death
,
the
storie
setteth
not
downe
,
but
as
it
is
sure
they
were
slaine
,
so
it
is
(
not
without
good
probabilitie
)
that
the
other
were
torne
to
death
also
.
Gedeon
meeting
this
young
man
,
causeth
him
to
set
downe
the
names
of
The
cleering
of
verse
14.
the
chiefe
Elders
and
gouernours
of
Succoth
in
writing
,
(
as
it
might
be
the
names
of
the
Aldermen
and
citizens
)
for
he
would
not
trust
his
owne
memorie
in
so
waightie
a
matter
.
And
this
hee
did
,
because
hee
would
not
flie
vpon
any
in
rashnes
and
anger
,
and
would
be
sure
by
that
his
aduised
deliberation
,
to
punish
onely
those
who
were
guiltie
,
and
those
were
the
ancients
of
the
citie
.
As
Salomon
also
was
very
attentiue
in
hearing
the
cause
of
1.
King
.
3.
23.
Doct.
the
harlots
.
To
teach
vs
our
dutie
in
this
point
,
that
when
any
fall
into
our
hands
to
be
corrected
by
vs
,
wee
doe
not
at
any
time
hastily
in
an
angrie
mood
,
and
without
due
consideration
,
vse
correction
,
but
weigh
the
cause
rightly
,
and
not
reuenge
our selues
,
by
satisfying
our
brutish
affections
vpon
the
persons
:
yea
and
to
let
them
also
see
iust
cause
why
they
be
corrected
.
And
in
this
wee
resemble
the
Lord
himselfe
,
of
whom
Abraham
saith
,
It
is
farre
from
the
Iudge
of
the
whole
world
to
destroy
the
righteous
with
the
wicked
.
Genes.
18.
25.
Genes.
18.
It
is
an
hard
thing
to
be
ruled
by
the
word
of
God
in
correcting
others
,
whereas
flesh
looketh
to
nothing
,
but
to
the
will
and
reuenge
of
it selfe
,
and
not
to
the
bettering
of
the
partie
,
and
the
good
example
of
other
,
and
discharge
of
a
good
conscience
before
God
.
Therefore
S.
Paul
hath
giuen
a
Col.
3.
21.
good
rule
to
all
by
teaching
one
kind
of
correcters
,
namely
fathers
,
that
they
should
not
be
bitter
to
their
children
:
euen
as
Achan
in
a
waightie
case
was
wisely
handled
,
and
kindly
dealt
with
by
Ioshua
in
a
matter
of
life
and
death
,
Iosu.
7.
19.
and
was
regarded
in
,
and
concerning
his
soule
,
when
sore
punishment
was
inflicted
vpon
his
bodie
.
Sundrie
waies
doe
men
shroud
this
cursed
humour
,
vnder
the
false
habit
of
zeale
or
lawfull
seueritie
:
sometime
to
couer
their
ambition
,
as
Iehu
in
killing
Ahabs
posteritie
;
sometime
couetousnes
,
as
Saul
in
slaying
some
of
the
Amalekites
:
sometime
pride
and
reuenge
,
as
the
Israelites
in
warring
vpon
the
Beniamites
.
All
of
them
failed
of
the
ground
,
end
,
manner
or
measure
in
executing
the
correction
:
all
which
being
neglected
,
and
not
obserued
,
doth
marre
the
action
,
be
it
neuer
so
lawfull
in
it selfe
and
necessarie
.
As
when
the
offending
partie
seeth
not
the
cause
of
his
correction
,
or
is
cruelly
handled
by
the
correcter
,
who
maketh
nor
the
end
of
his
correction
or
punishment
to
be
the
sauing
of
the
partie
,
and
to
make
the
sinne
odious
that
he
is
punished
for
,
and
the
same
an
example
to
other
.
And
here
is
iustly
condemned
the
doing
of
them
who
say
,
they
cannot
correct
Note
.
but
in
anger
,
and
while
their
hearts
are
exasperated
against
the
partie
,
is
if
they
should
say
,
they
can
neuer
doe
it
rightly
or
without
sinne
,
whereas
God
saith
,
Be
angrie
,
but
sinne
not
:
for
anger
doth
nothing
well
.
Although
Ephes.
4.
26.
what
neede
the
word
of
God
or
the
examples
of
the
Saints
bee
vsed
to
shame
them
,
whom
heathens
may
shame
?
Of
whom
some
prescribe
rules
to
such
as
are
angrie
,
how
they
may
bridle
anger
from
r●sh
outrage
:
and
one
among
the
rest
told
his
seruant
,
I
had
surely
beaten
thee
,
but
that
I
was
angrie
.
This
doctrine
is
to
be
applied
to
Magistrates
,
Parents
,
Schoolemasters
,
and
other
superiors
,
namely
step-mothers
,
and
such
as
haue
rule
ouer
poore
orphanes
,
or
any
other
,
whom
it
little
becommeth
to
excuse
their
own
corruption
by
the
fault
or
desert
of
the
partie
guiltie
:
who
though
hee
haue
but
his
due
,
yet
the
punisher
being
no
fit
person
to
reuenge
by
his
intemperate
heate
,
may
deserue
a
greater
punishment
at
Gods
hand
,
euen
of
a
murtherer
(
in
heart
)
of
his
brother
.
And
we
see
the
effect
of
such
seueritie
,
is
to
make
the
partie
corrected
to
contemne
it
,
and
waxe
desperate
,
not
penitent
,
which
is
the
peruerting
of
the
right
end
of
correction
.
By
Gedeons
shewing
of
these
Princes
to
the
men
of
Succoth
and
Penuel
,
Vers.
15.
to
their
shame
and
astonishment
(
who
thought
they
had
been
farre
enough
out
of
their
hands
,
and
therefore
scoffed
at
his
pursuing
and
following
after
them
)
I
say
,
by
this
,
wee
may
note
how
God
oft
times
turneth
the
taunts
,
flouts
,
threatnings
,
curses
,
and
iniuries
which
the
wicked
doe
vexe
Gods
children
withall
,
he
turneth
them
to
their
owne
shame
and
euill
,
and
to
the
comfort
of
his
owne
people
so
abused
and
wronged
by
them
:
as
here
these
mocked
Gedeon
,
liuing
and
walking
according
to
the
life
of
faith
,
and
going
about
the
Lords
worke
carefully
:
who
now
hauing
ouercome
the
Midianites
thereby
,
these
wicked
mockers
are
put
to
shame
and
paine
,
yea
and
to
death
also
.
And
in
like
manner
it
fell
out
to
Shemei
when
he
had
cursed
Dauid
,
to
Zenacherib
scorning
at
Ezechia
,
for
trusting
in
his
God
,
yea
and
for
blaspheming
God
himselfe
,
also
to
the
Pharisees
who
scorned
Christ
vpon
the
Crosse
,
but
after
his
resurrection
were
abashed
,
and
to
Haman
deadly
hating
Mordecai
the
faithfull
seruant
of
God
.
Now
if
this
appeare
thus
often
times
euen
heere
in
this
world
,
how
much
more
at
the
comming
of
the
solemne
and
great
day
,
when
God
shall
iudge
them
?
For
when
they
see
the
Lord
with
draw
himselfe
from
his
people
neuer
so
little
,
(
wherein
hee
doth
no
more
then
he
did
to
his
only
sonne
in
whom
he
was
well
pleased
)
o●
behold
them
in
some
disgrace
and
abasement
in
the
world
:
then
they
insult
and
crow
ouer
them
,
as
the
Babylonians
and
cursed
Edomites
did
ouer
the
Iewes
in
captiuitie
:
but
when
as
beyond
expectation
,
they
see
them
deliuered
,
Psal.
137.
3
,
7.
yea
and
that
the
Lord
graceth
them
,
giues
them
fauour
,
restores
them
to
libertie
,
and
blesseth
them
with
many
benefits
;
then
I
say
,
they
turne
their
scornes
into
admiration
,
and
are
ashamed
of
their
vnreasonable
disgracing
Note
.
them
.
But
further
,
if
(
besides
this
)
the
Lord
shall
pluck
themselues
downe
,
and
humble
them
by
the
like
afflictions
,
then
they
wish
themselues
in
their
case
euen
with
the
hardest
and
worst
conditions
.
So
that
we
haue
good
cause
abundantly
to
be
contented
to
seeke
to
liue
by
faith
in
the
sonne
of
God
,
trusting
in
,
and
cleauing
to
him
and
his
word
aboue
all
other
things
,
esteeming
our selues
farre
more
rich
thereby
(
euen
when
wee
are
counted
most
foolish
and
vile
of
the
scornefull
world
)
then
they
in
their
florishingest
estate
and
condition
:
for
why
?
we
rest
on
God
,
and
waite
by
hope
,
hauing
him
on
our
side
,
and
are
not
disappointed
:
they
Psalm
.
20.
7.
cast
all
(
as
the
desperate
Dicer
)
on
blinde
hope
,
likelihoods
,
and
haphazard
,
and
so
are
deceiued
of
their
expectation
.
They
haue
a
time
of
boasting
and
Note
.
glorying
,
which
deceiueth
them
,
and
maketh
them
thinke
,
that
their
iollitie
and
prosperitie
will
last
alwaies
,
when
yet
it
changeth
as
the
weather
,
and
continueth
not
in
one
estate
,
and
they
haue
no
wisedome
to
consider
it
,
or
their
end
which
shall
be
worst
of
all
.
Gods
people
haue
a
time
of
mourning
,
Psal.
126.
6.
but
the
end
shall
be
reioycing
:
as
here
Gedeon
bringeth
before
his
vpbraiders
Zeba
and
Zalmunna
with
triumph
and
glorie
.
And
with
this
we
may
also
see
,
that
the
euill
which
they
either
doe
not
once
dreame
of
,
or
which
they
thinke
to
be
farre
off
from
them
,
and
make
a
mocke
of
it
,
is
neere
vnto
them
.
According
to
that
which
the
Apostle
saith
to
the
Thessalonians
,
When
men
crie
peace
,
peace
,
then
commeth
sudden
destruction
1.
Thes.
5.
3.
vpon
them
,
euen
as
the
sorrow
of
a
woman
at
her
trauell
.
Chorah
and
his
companie
,
Benadad
with
many
other
are
examples
hereof
.
So
that
there
is
no
heed
to
be
taken
how
iocond
they
be
,
when
they
be
aloft
,
or
haue
their
hearts
desire
,
neither
neede
any
to
be
afraid
at
the
beholding
of
their
greatnes
,
for
why
euen
while
it
abideth
,
it
is
departing
,
and
while
it
standeth
,
it
is
Eccles.
5.
8.
in
falling
,
for
when
they
be
at
their
best
and
greatest
,
there
is
a
greater
then
they
,
who
is
working
their
ouerthrow
.
But
who
is
warned
by
others
woe
?
But
of
this
briefly
,
because
often
.
Gedeon
hauing
well
shamed
these
men
of
Succoth
and
Penuel
,
doth
to
Vers
16.
17.
them
now
as
he
had
threatned
,
verse
7.
and
9.
that
is
:
he
to●e
the
flesh
of
the
men
of
Succoth
with
thornes
,
and
cast
downe
the
tower
of
the
men
of
Penuel
(
euen
their
strong
hold
that
they
gloried
in
)
he
cast
it
downe
(
I
say
)
to
the
ground
and
slew
them
.
And
might
not
both
these
punishments
haue
been
auoided
,
thinke
we
?
Yes
,
and
so
had
been
but
for
their
owne
sinne
:
I
meane
their
vndutifulnes
,
boldnes
,
stout
and
sturdie
stomacks
,
and
their
slinesse
,
hoping
if
Midian
had
preuailed
,
to
haue
gained
by
their
vnnaturall
dealing
with
their
brethren
,
denying
bread
vnto
them
.
Oh
therefore
how
lamentable
is
it
to
see
,
how
men
bring
shame
,
sorrow
,
Doct.
and
destruction
vpon
themselues
by
their
wicked
qualities
,
and
bad
behauiour
,
as
wilfulnes
,
proud
stomackes
,
crueltie
,
currish
and
vnkinde
dealings
,
and
such
other
,
without
the
which
they
might
haue
enioyed
their
peace
and
welfare
euen
to
their
hearts
desire
,
and
good
contentment
,
yea
and
the
Note
.
fauour
of
God
also
:
for
it
is
nothing
but
mens
sin
that
keepeth
many
good
things
from
them
,
and
heapeth
many
contrarie
euils
vpon
them
.
As
Achan
by
stealing
,
Dathan
by
rebelling
against
Gods
faithfull
seruant
Moses
,
and
Israel
by
oft
reuolting
from
God
,
and
falling
from
their
couenant
,
whereof
this
booke
is
too
plaine
a
proofe
against
them
.
So
some
among
vs
,
are
vndone
by
their
idlenes
,
vnthriftinesse
,
and
needlesse
spending
,
some
by
their
vnfaithfulnes
,
and
deceitful
dealing
,
lose
their
credit
,
and
being
no
more
trusted
,
come
to
naught
:
some
by
their
oppression
sundry
waies
,
are
on
their
death
bed
so
terrified
,
that
whereas
by
making
restitution
of
a
shilling
,
noble
,
or
a
pounds
valew
,
while
it
should
haue
been
done
,
it
might
haue
brought
great
ease
to
them
:
they
would
now
in
Note
.
their
terror
restore
ten
for
one
,
and
yet
cannot
be
quieted
neither
.
So
some
for
adultrie
are
brought
to
shame
,
and
to
worse
should
bee
,
if
they
had
their
due
:
and
other
by
spitefull
,
malicious
,
and
reuenging
spirits
,
make
themselues
odious
to
all
,
and
they
procure
small
ioy
to
themselues
.
And
to
adde
something
touching
the
particular
sinne
of
these
men
,
which
was
politike
shifting
and
subtelty
in
playing
the
Newters
,
while
the
battell
depended
in
an
vncertaintie
of
issue
:
this
I
say
,
that
of
all
other
kind
of
offenders
,
these
slie
and
wily
companions
are
least
pitied
of
men
,
when
the
Lord
entrappeth
them
in
their
owne
snare
.
Sooner
would
a
man
let
loose
a
Lion
(
if
he
durst
)
out
of
the
pit
,
or
the
danger
wherein
it
is
,
then
the
Foxe
:
because
(
besides
the
hurtfulnesse
)
it
hath
so
many
shifts
to
conueigh
it selfe
from
danger
,
and
is
so
hardly
catcht
.
Who
pitieth
these
men
of
Succoth
and
Penuel
?
because
they
in
seeking
by
subteltie
to
preserue
their
liues
,
iustly
were
beaten
with
their
owne
rodde
,
and
lost
them
.
Whereas
he
who
falles
into
danger
either
in
a
good
quarrell
,
or
in
his
simplicitie
,
is
either
saued
by
God
,
or
pitied
in
his
ruine
by
men
.
And
is
not
this
a
double
miserie
,
when
men
are
in
distresse
,
to
heare
others
say
of
them
,
they
are
well
serued
?
Heathens
haue
obserued
this
cowardly
subteltie
(
for
who
is
more
subtill
,
then
hee
that
is
most
fearefull
)
to
be
euer
vnprosperous
:
and
seldome
euen
in
forren
dissentions
of
Kings
and
States
,
haue
they
sped
well
,
who
haue
held
off
,
and
plaid
the
spectators
of
other
mens
successe
.
For
whosoeuer
hath
got
the
vpper
hand
,
they
haue
smarted
:
if
they
whom
they
denied
to
succour
,
they
are
made
the
prey
of
them
whom
they
forsooke
:
if
the
other
,
yet
they
smart
also
,
in
that
they
did
onely
forbeare
for
their
sakes
,
and
not
actually
helpe
.
So
vnnaturall
is
it
counted
,
in
a
common
calamitie
,
to
betray
one
enemie
to
another
,
or
not
to
helpe
when
we
are
able
.
Which
I
speake
not
to
excite
men
to
parts
taking
alway
,
in
other
mens
iarres
:
but
to
shew
how
iustly
these
were
handled
for
their
craftinesse
,
in
denying
helpe
,
not
to
strangers
,
but
their
owne
captaine
.
And
euen
so
,
how
odious
doth
God
make
Newters
and
Temporisers
in
religion
?
they
are
hated
of
Papist
and
Protestant
,
and
are
as
cursed
,
as
he
that
is
hanged
betwixt
heauen
and
earth
.
Touching
the
vse
of
this
,
and
how
to
abhorre
this
sinne
,
reade
before
in
the
2.
doct.
of
the
6.
verse
.
And
these
with
like
punishments
for
the
like
iniquities
,
doe
not
light
vpon
other
that
are
plaine
,
vpright
,
mercifull
,
and
in
a
word
,
religiously
circumspect
in
their
carriage
,
and
who
make
conscience
of
their
waies
.
I
doe
not
deny
,
but
that
the
best
doe
oft
meete
with
sharpe
persecutions
,
but
they
are
for
good
causes
:
or
else
their
troubles
be
but
fatherly
trials
and
corrections
,
for
their
good
:
so
S.
Peter
saith
,
If
ye
suffer
for
righteousnesse
sake
,
blessed
are
yee
:
1.
Pet.
3.
14.
17.
And
againe
,
If
the
will
of
God
be
that
ye
suffer
,
it
is
better
that
ye
suffer
for
wel-doing
then
for
euill
.
So
that
we
see
,
such
haue
to
beare
off
the
sharpenes
and
painefulnesse
of
their
sufferings
,
by
their
reioycing
in
the
Lord
,
and
by
the
blessed
estate
that
they
are
in
:
whereas
the
other
haue
their
punishments
,
as
forerunners
of
greater
,
euen
here
before
hand
,
as
the
Apostle
saith
.
Indeed
full
often
(
I
confesse
)
they
shelter
themselues
to
men-ward
by
their
greatnesse
,
and
shift
well
inough
when
meane
persons
go
to
wracke
.
According
to
the
prouerbe
,
Great
men
dote
,
and
poore
men
smart
.
But
when
God
(
who
is
higher
then
they
,
as
Salomon
saith
)
calleth
them
to
account
,
(
as
being
their
only
competent
Iudge
,
when
they
haue
broken
through
other
iudgements
,
by
fauor
,
feare
or
bribes
,
as
great
flies
breake
through
cop-webbes
)
then
they
meete
with
their
match
.
As
alas
who
seeth
not
what
waies
there
are
to
bring
this
about
?
As
displeasure
of
prince
,
factions
and
partakings
,
treacheries
challenges
,
and
highnesse
of
spirits
.
As
our
owne
English
Chronicles
for
these
2.
or
300
yeeres
,
plentifully
witnesse
.
Now
if
the
Lord
spare
not
great
ones
;
let
all
fawning
flatterers
who
seeke
to
such
,
and
willingly
offer
themselues
as
instruments
of
oppression
,
cruelty
and
wrong
,
because
they
looke
to
be
safe
vnder
their
wings
from
punishment
(
as
Ziba
and
such
like
)
let
such
feare
I
say
:
for
their
patrons
shall
not
shelter
themselues
,
howsoeuer
they
(
no
doubt
)
thinke
otherwise
.
And
this
be
said
of
this
point
,
for
the
fuller
handling
of
that
which
I
noted
vpon
the
9.
verse
to
the
same
purpose
.
And
here
we
may
more
particularly
marke
by
the
executing
of
punishment
vpon
these
chiefe
men
of
the
citie
,
rather
then
vpon
the
common
citizens
,
that
as
the
greatest
in
place
and
authoritie
haue
many
priuiledges
aboue
Doct.
2.
in
vers.
16.
17.
the
meaner
persons
,
both
in
credit
,
wealth
,
estimation
,
and
commanding
others
:
so
the
Lord
brings
them
foorth
to
the
terrour
of
inferiours
,
and
they
lie
open
to
greater
danger
,
hurt
and
losse
thereby
,
then
others
doe
,
and
in
time
it
breaketh
out
and
appeareth
,
if
they
doe
ill
behaue
themselues
in
their
places
.
This
is
a
great
cause
why
men
who
are
aboue
other
,
should
carrie
themselues
humbly
and
not
proudly
,
as
too
many
of
them
doe
:
and
also
looke
well
to
themselues
in
euery
part
of
their
dutie
:
for
a
time
will
Note
.
come
when
they
shall
pay
for
all
,
and
when
their
estate
shall
be
such
,
as
the
meanest
vnder
them
,
would
be
full
loth
to
be
in
their
roome
.
And
to
such
I
say
as
Dauid
in
Psalm
.
2.
Be
wise
now
therefore
,
serue
the
Lord
in
feare
:
and
kisse
Psalme
2.
10.
the
sonne
,
yee
mightie
ones
,
lest
he
crush
you
in
peeces
:
Happie
then
are
all
they
that
trust
in
him
,
if
his
wrath
be
kindled
.
Also
the
inferiors
should
here
learne
,
not
to
murmure
against
them
,
because
they
are
so
farre
aboue
them
,
for
they
sometime
goe
vnder
more
sore
and
heauy
punishments
,
then
they
themselues
doe
:
yea
and
though
they
behaue
themselues
commendably
in
their
places
,
yet
God
oft
correcteth
them
more
then
some
others
,
lest
they
should
kick
vp
their
heele
against
him
by
meanes
of
their
wealth
and
greatnesse
:
as
it
is
too
common
a
thing
for
such
to
do
.
So
that
as
God
hath
his
number
among
all
estates
both
high
and
low
;
so
he
nurtureth
them
all
by
afflictions
according
to
his
heauenly
wisdome
,
that
they
may
safely
in
their
appointed
time
be
gathered
to
their
fathers
.
But
here
being
a
fit
place
to
make
an
end
,
I
will
stay
for
this
time
.
THE
FIFTY
THREE
SERMON
ON
THE
EIGHTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
18.
Then
said
he
to
Zeba
and
Zalmunna
,
What
manner
of
men
were
they
whom
ye
slew
as
Tabor
?
And
they
answered
,
As
thou
art
so
were
they
:
euery
one
was
like
the
children
of
a
King
.
19.
And
he
said
,
They
were
my
brethren
,
euen
my
mothers
children
:
As
the
Lord
liueth
,
if
ye
had
saued
their
liues
,
I
would
not
slay
you
.
20.
Then
he
said
to
Iether
his
first
borne
sonne
,
Vp
,
and
slay
them
:
but
the
boy
drew
not
his
sword
,
for
he
feared
;
because
he
was
yet
but
young
.
21.
Then
Zeba
and
Zalmunna
said
,
Rise
thou
,
and
fall
vpon
vs
:
for
as
the
man
is
,
so
is
his
strength
:
And
Gedeon
arose
,
and
slew
Zeba
and
Zalmunna
,
and
tooke
away
the
ornaments
that
were
on
their
Camels
necks
.
NOw
after
all
this
was
done
,
it
followeth
,
(
according
to
the
The
sense
.
diuision
of
the
Chapter
in
the
beginning
of
it
)
how
Gedeon
executed
punishment
vpon
the
two
Kings
of
Midian
:
whom
after
hee
had
shewed
them
to
the
Princes
of
Succoth
and
Penuel
,
hee
purposed
to
punish
.
And
first
,
seeing
they
were
great
men
,
he
shewed
courtesie
to
them
,
in
entring
speech
with
them
,
though
hee
needed
not
so
to
haue
done
.
And
he
asked
what
manner
of
men
they
were
,
whom
they
slew
at
mount
Tabor
:
they
answered
,
they
were
like
him
,
and
so
goodly
and
well
fauoured
,
as
if
they
had
been
a
Kings
sonnes
.
Whereby
it
appeareth
,
that
Gedeon
was
a
man
of
singular
fauour
and
person
.
When
those
men
were
slaine
the
storie
setteth
not
downe
,
but
seeing
the
Midianites
inuaded
the
land
of
Israel
in
the
haruest
time
euery
yeere
,
it
was
like
that
then
they
did
it
.
He
answered
,
if
they
had
not
killed
them
,
he
would
haue
saued
them
aliue
.
And
he
commanded
his
eldest
sonne
to
fall
vpon
them
,
but
he
durst
not
,
being
yet
young
:
and
they
likewise
scorned
that
,
and
bad
him
doe
it
himselfe
.
So
Gedeon
did
it
.
This
enquiring
into
the
act
before
mentioned
by
Gedeon
,
was
,
that
they
might
see
,
that
they
iustly
suffered
.
For
,
notwithstanding
this
,
he
might
and
ought
to
haue
put
them
to
death
,
for
that
God
had
appointed
them
thereto
,
being
grieuous
enemies
of
the
Church
:
and
the
killing
of
the
other
two
princes
Oreb
and
Zeb
(
who
yet
slew
not
his
brethren
)
is
commended
in
the
Psalme
;
therefore
he
ought
to
haue
slaine
them
euen
for
that
cause
.
This
Psalme
83.
2.
speech
of
his
therfore
,
that
he
would
not
haue
killed
them
,
but
for
that
they
slew
his
brethren
,
though
pitifull
,
yet
was
sudden
and
passionate
,
and
cannot
be
iustified
.
So
that
howsoeuer
they
might
haue
pleaded
for
themselues
otherwise
:
sure
it
is
their
mouthes
were
stopped
that
they
could
aske
no
fauour
,
in
this
respect
seeing
they
had
slaine
his
brethren
:
and
his
enquiring
into
that
action
was
commendable
in
him
,
if
he
had
proceeded
no
further
,
nor
so
diepely
engaged
himselfe
by
oath
.
This
is
one
thing
that
is
here
to
bee
noted
,
that
as
Gedeon
did
it
is
meete
,
Doct.
vers.
18.
that
all
who
are
to
be
punished
,
should
see
iust
cause
thereof
,
by
examining
them
,
and
to
cleare
other
,
who
haue
been
suspected
:
as
was
done
by
Ioshua
at
the
commandement
of
God
to
Achan
,
and
so
the
innocent
shall
haue
no
cause
to
complaine
.
It
is
good
therfore
in
respect
of
them
,
that
they
may
not
feare
,
they
shall
bee
pursued
without
cause
:
and
also
let
the
guiltie
see
,
how
they
shall
be
dealt
with
,
to
wit
,
that
they
shall
be
brought
to
shame
and
punishment
openlie
.
But
here
partialitie
must
be
farre
off
,
and
anger
,
and
al
euill
affection
remooued
.
And
this
is
to
be
specially
considered
of
all
such
as
shall
execute
punishment
vpon
malefactors
,
or
vse
correction
towards
seruants
,
children
,
or
such
like
.
And
as
for
such
,
whose
sinnes
are
manifest
to
themselues
or
other
,
and
yet
not
punishable
by
mans
law
,
God
will
meet
with
them
,
and
come
against
them
in
his
good
time
,
their
own
consciences
giuing
them
to
vnderstand
,
that
they
doe
that
which
is
wicked
in
his
sight
,
and
that
they
shall
bee
iudged
for
it
,
if
they
speedily
repent
not
.
But
of
this
I
haue
spoken
more
largely
in
his
enquiring
of
the
Elders
of
Succoth
,
as
touching
their
fact
in
slaying
them
at
Tabor
in
their
iollitie
,
more
(
God
willing
)
shall
bee
said
in
the
next
replie
of
Gedeon
.
Their
answer
,
that
they
were
goodly
men
,
as
if
they
had
been
the
sonnes
Doct.
2.
of
a
King
,
doth
teach
vs
,
that
many
for
all
their
outward
prerogatiues
that
they
haue
aboue
other
men
,
in
fauour
,
birth
,
manhood
,
or
honour
and
wealth
,
yet
haue
no
hold
of
them
,
yea
rather
,
they
are
depriued
of
them
in
an
houre
,
though
they
hoped
and
pleased
themselues
in
looking
for
the
continuance
of
them
for
many
yeeres
,
as
may
be
seene
in
these
that
slew
and
were
slaine
.
So
was
Sisera
soone
cut
off
,
and
Eglon
,
Iezabel
and
many
others
.
For
they
lie
open
to
many
more
dangers
,
then
meaner
persons
,
especially
being
wicked
,
as
I
haue
said
.
All
that
are
wise
therefore
,
will
beware
how
they
please
themselues
,
or
rest
in
any
earthly
thing
here
below
,
but
vse
it
soberly
for
their
owne
and
the
good
of
others
;
being
like
in
this
changeable
world
,
to
change
also
,
and
that
daily
,
and
their
pompe
and
glory
to
turne
to
vanitie
:
and
in
the
middest
of
all
painted
felicitie
of
this
world
,
happy
is
he
onely
,
who
glorieth
and
reioyceth
in
the
Lord
.
Which
doctrine
(
I
confesse
)
is
often
iterated
,
but
when
I
consider
the
great
necessitie
thereof
,
and
how
contrary
the
most
mens
practise
is
thereto
:
I
conclude
,
that
it
is
the
wisdome
of
the
Spirit
of
God
to
giue
occasion
of
the
same
almost
in
euery
sentence
,
sometime
and
oft
in
some
chapter
,
to
the
end
that
the
commonnesse
of
the
sin
might
bee
somewhat
checked
by
the
often
repeating
and
reproouing
therof
.
And
so
it
becommeth
them
that
are
wise
to
iudge
,
and
prepare
their
appetite
where
the
holy
Ghost
hath
prouided
sauoury
meate
and
instruction
,
and
not
to
be
wearie
of
hearing
,
where
he
is
not
wearie
of
teaching
.
And
here
(
as
the
fittest
place
)
let
vs
behold
these
desperate
Princes
,
how
they
are
brought
forth
to
their
answere
for
a
fact
which
they
little
dreamt
they
should
euer
heare
of
againe
,
or
answer
too
:
namely
,
for
killing
of
those
men
whom
they
slew
at
mount
Tabor
.
Tush
,
they
in
their
iollitie
had
put
them
to
the
sword
,
with
the
rest
of
the
company
,
no
respect
had
of
persons
(
nay
it
is
like
the
rather
,
because
they
seemed
to
bee
of
note
and
worth
)
and
all
to
make
boast
of
their
gallant
spirits
,
victorious
,
braue
,
and
proud
stomacks
:
not
vnlike
to
him
,
whose
glory
it
was
to
cut
off
the
thumbes
of
seuentie
Iudg.
1.
7.
Princes
,
and
put
them
like
dogges
vnder
his
bord
to
gather
crummes
.
As
touching
the
abuse
of
mens
prosperitie
I
haue
oft
spoken
,
and
of
the
right
vse
thereof
:
but
here
one
word
(
more
particularly
)
let
me
adde
to
warne
men
,
how
they
ought
to
demeane
themselues
in
their
places
,
when
by
reason
either
of
their
great
successe
,
vnlooked
for
preferment
,
or
what
other
occasion
soeuer
their
corrupt
flesh
might
take
to
forget
themselues
:
I
say
,
let
men
beware
what
they
do
in
their
iolly
,
lusty
,
or
merry
moodes
,
when
they
3.
Doct.
ver.
18.
thinke
they
haue
the
world
in
a
sling
,
and
none
may
controll
them
:
euen
then
,
I
say
,
let
them
controll
themselues
,
and
take
heed
lest
any
insolent
,
disdainefull
,
cruell
,
iniurious
,
words
or
deeds
,
breake
out
of
the
superfluitie
of
Note
.
their
pride
and
brauerie
:
which
hereafter
either
God
or
man
might
bring
forth
against
them
,
when
they
shall
bee
abased
and
in
meaner
condition
.
Which
counsell
I
giue
not
to
them
who
are
in
these
pangs
,
(
for
I
know
it
little
bootes
to
tell
a
drunken
man
,
You
haue
done
that
in
your
drunkennesse
which
you
will
repent
of
being
sober
)
but
to
arme
men
both
against
all
such
vnlawfull
occasions
,
as
the
most
seeke
after
,
to
the
end
they
may
vtter
this
stomack
of
theirs
,
as
gaming
,
drinking
,
challenges
,
quarrels
,
contentions
and
suites
of
law
,
&c.
as
also
against
the
corrupt
abuse
euen
of
lawfull
blessings
,
which
(
if
a
man
be
not
very
warie
)
will
tickle
and
pricke
him
forward
at
one
time
or
other
,
to
some
odious
carriage
of
himselfe
,
which
afterward
may
be
remembred
against
him
to
his
reproach
,
losse
and
shame
,
yea
ruine
,
as
heere
we
see
in
these
.
Euen
Heathens
haue
prudently
obserued
this
,
That
a
wise
man
will
carrie
himselfe
no
otherwise
being
prosperous
,
then
as
one
who
considereth
,
that
one
day
he
may
be
miserable
.
And
indeed
such
iolly
fellowes
had
need
of
this
warrant
euen
to
man-ward
,
that
they
shall
neuer
fall
nor
decay
in
their
estate
;
seeing
that
else
,
who
seeth
not
what
fruite
they
reape
of
their
scorne
and
pride
,
to
wit
,
that
being
vnderfoot
all
men
reioyce
in
their
ruine
,
and
make
them
their
pastime
,
few
or
none
pitying
them
,
or
taking
their
part
:
whereas
others
are
lamented
and
reliued
in
their
miserie
.
Who
pitieth
Herod
eaten
vp
with
wormes
,
because
he
would
so
proudly
exceed
the
bounds
of
man
▪
and
be
counted
a
God
?
Haman
was
hanged
vpon
the
gallowes
:
who
readeth
it
not
with
ioy
,
rather
then
is
grieued
at
it
?
because
(
while
hee
was
aloft
)
he
made
himselfe
the
terrour
of
the
Church
for
his
crueltie
?
How
should
Iob
haue
answered
it
in
his
affliction
,
if
hee
had
vsurped
ouer
his
vnderlings
,
Iob
31.
13.
14.
being
in
prosperitie
?
When
Dauid
sent
messengers
to
Hanun
to
2.
Sam.
10.
4.
comfort
him
,
he
cuts
off
their
garments
by
the
middle
,
and
shaues
them
,
and
so
sends
them
backe
to
their
Master
.
But
the
time
came
,
when
hee
repented
him
of
that
iolly
defiance
.
Tush
,
saith
Sheba
,
who
is
Dauid
,
and
who
is
the
2.
Sam.
20.
1.
Iudg.
9.
28.
sonne
of
Ishai
?
Who
is
Abimelech
said
Gaal
?
A
base
fellow
,
I
defie
and
scorne
him
and
his
:
but
soone
after
,
he
wisht
that
vnsaid
againe
,
and
so
did
the
other
.
And
thus
of
these
now
mentioned
,
together
with
Adonibezek
,
and
them
of
Succoth
and
Penuel
,
let
this
suffice
that
hath
been
said
.
Therefore
as
for
all
desperate
and
prophane
wretches
(
whom
nothing
but
the
halter
,
or
stabbing
,
or
such
like
deserued
plague
of
God
befalling
them
,
will
perswade
the
truth
hereof
)
let
them
goe
as
they
are
.
But
let
all
Gods
people
(
who
are
to
looke
at
God
aswell
as
men
)
beware
especially
,
that
they
forget
not
themselues
this
way
:
but
walke
humbly
,
with
due
weighing
their
owne
vilenesse
,
and
the
changeablenesse
of
all
things
here
below
;
else
euen
Esay
39.
6.
they
may
fall
,
as
Ezechia
did
.
As
Gedeon
did
heere
,
so
it
is
lawfull
for
vs
to
prosecute
our
brethrens
Doct.
vers.
19.
wrongs
,
as
murther
,
yea
it
is
meet
so
to
doe
,
as
in
the
booke
of
Numbers
appeareth
,
and
this
,
not
onely
in
a
priuat
respect
for
that
we
are
their
flesh
(
in
Numb.
35.
31.
which
kindnesse
is
to
be
shewed
to
them
)
but
also
,
(
and
much
more
)
in
the
publike
behalfe
of
Church
and
Commonwealth
:
both
which
it
much
concerneth
,
that
sinne
be
not
vnpunished
.
This
the
Lord
requireth
,
as
by
Salomons
1.
Kings
2.
31.
words
may
bee
gathered
,
which
hee
spake
of
Ioab
,
saying
:
let
him
bee
slaine
,
that
euill
may
be
remoued
,
and
wee
may
not
bee
guilty
of
the
innocent
blood
,
which
he
hath
shed
.
But
to
returne
to
the
point
in
hand
,
as
it
is
good
to
reioyce
with
out
friends
,
and
liue
together
with
them
for
our
mutuall
good
:
so
is
it
also
a
token
of
our
vnfained
loue
toward
them
,
to
pursue
their
wrongs
being
dead
.
And
this
were
highly
commendable
if
it
were
done
according
to
Gods
law
.
But
as
it
is
commonly
gone
about
,
I
meane
,
so
that
flesh
and
blood
with
carnall
reason
doe
rule
,
as
it
highly
displeaseth
God
,
so
likewise
it
marres
the
action
,
as
in
the
next
point
shall
appeare
.
And
namely
to
pursue
any
for
them
,
when
they
suffer
for
their
deserts
,
as
the
most
doe
:
or
when
they
be
hurt
by
them
,
with
whom
they
were
companions
in
euill
:
and
therfore
iustly
suffer
at
the
hands
of
one
another
:
although
the
Magistrate
is
to
punish
the
offendor
euen
in
that
case
also
:
as
when
drunkards
or
quarrellers
shed
the
blood
of
each
other
.
And
as
the
Lord
himselfe
hath
put
a
difference
betwixt
casuall
or
vnwilling
killing
,
and
wilfull
murther
:
Ioshua
20.
2.
as
appeareth
by
his
appointing
in
each
Tribe
,
cities
of
refuge
,
for
the
safegard
of
the
innocent
:
so
he
is
farre
from
iustifying
any
such
cruell
pitie
,
as
this
,
to
spare
the
guiltie
murtherer
:
but
will
himselfe
as
well
plague
them
,
that
shall
seeke
to
stop
the
due
course
of
iustice
against
such
,
as
also
find
out
the
murtherer
himselfe
,
(
notwithstanding
the
secrefie
wherewith
much
villanie
is
cloaked
)
at
one
time
or
other
.
An
eye
for
an
eye
,
a
tooth
for
a
tooth
,
and
Exod.
21.
24.
he
who
sheddeth
blood
,
his
blood
shall
be
shed
.
For
the
blood
of
the
slaine
crieth
strongly
in
the
eares
of
the
Lord
,
as
that
of
Abel
,
and
as
the
widow
,
who
Luke
18.
5.
by
her
importunitie
compelled
the
Iudge
to
heare
,
and
doe
her
iustice
of
her
aduersarie
.
And
this
further
condemneth
the
deadly
reuenge
which
is
betweene
many
,
not
persons
onely
,
but
families
and
kindreds
also
,
who
vpon
such
murthers
,
band
themselues
,
and
take
parts
each
against
other
irreconciliably
,
more
fit
for
Pagans
indeed
then
Christians
,
who
should
be
ioyned
together
in
loue
,
rather
then
diuide
themselues
into
sworne
brotherhoods
in
mischiefe
,
like
those
two
,
Simeon
and
Leui.
Lastly
,
it
bewraieth
the
leaudnesse
of
the
Romish
pretended
pitie
and
mercifulnesse
(
not
in
protecting
the
guiltlesse
,
)
but
in
sauing
the
vilest
malefactors
from
the
hand
of
the
lawfull
Magistrate
,
whom
God
hath
appointed
to
be
the
terror
of
ill
doers
,
and
not
the
mocke
and
may-game
of
such
shauelings
.
For
if
they
being
pursued
,
can
get
into
those
Temples
(
or
rather
dennes
)
of
theeues
,
they
are
rescued
(
as
in
Sanctuaries
)
for
feare
of
law
and
punishment
.
Againe
,
in
that
Gedeon
saith
,
and
sweareth
to
it
,
that
hee
would
not
haue
killed
them
,
if
they
had
saued
his
brethren
aliue
,
who
ought
to
haue
done
it
,
for
pursuing
the
people
of
God
,
(
neither
had
he
authoritie
to
saue
them
,
though
hee
had
to
destroy
them
:
)
and
the
Holy-ghost
commendeth
the
act
:
it
teacheth
,
that
it
is
a
very
hard
matter
to
doe
good
actions
aright
,
but
that
they
will
one
way
or
other
be
blemished
and
obscured
:
euen
as
Iephtahs
courage
&
constancy
in
warring
against
the
Ammonites
was
much
dashed
Iudg
11.
30.
by
his
vnseasonable
&
rash
vow
.
And
so
particularly
through
our
hastines
,
boldnes
,
blindnes
,
or
the
like
corrupt
humours
,
many
good
actions
do
lose
their
beautie
.
Which
thing
as
it
is
with
great
regard
to
bee
looked
to
of
vs
,
so
it
teacheth
,
that
we
must
not
cleaue
to
al
the
examples
of
Gods
seruants
,
without
respect
and
difference
,
nor
follow
them
,
because
they
did
them
,
but
examine
their
grounds
,
and
how
they
did
them
,
following
them
only
so
far
1.
Cor.
11.
1.
as
they
haue
obeyed
the
Lord
:
for
therein
onely
they
are
presidents
for
vs
to
follow
,
where
their
doings
are
examples
agreeable
to
the
rule
that
should
guide
vs
:
for
that
is
to
be
looked
vnto
which
is
Gods
,
not
mens
.
And
further
it
should
teach
vs
more
specially
,
to
examine
our
actions
,
the
manner
,
end
,
affections
and
minde
wherewith
they
be
done
;
which
is
the
thing
that
I
doe
here
aime
at
to
lay
foorth
:
for
those
things
which
wee
doe
in
ignorance
and
darknesse
,
wee
haue
not
onely
no
comfort
in
them
,
neither
learne
any
experience
by
them
to
be
better
directed
afterward
;
but
contrariwise
we
haue
much
to
grieue
our
hearts
and
to
accuse
vs
therby
.
And
this
I
adde
the
rather
,
because
wee
see
that
Gedeon
ouer-shot
himselfe
in
this
,
who
yet
most
worthily
tempered
wisedome
and
equitie
with
seueritie
in
the
punishing
of
the
men
of
Succoth
and
Penuel
.
Now
because
few
of
Gods
children
will
beleeue
this
,
therfore
they
see
not
,
that
the
most
offences
that
they
commit
,
are
abuses
of
good
duties
.
They
dare
not
sin
grossely
,
and
so
long
they
think
all
is
well
:
but
when
they
are
about
good
actions
,
they
are
soone
ouer-shot
:
and
why
?
They
are
there
where
they
should
be
(
being
so
occupied
)
Note
.
they
presume
and
suspect
no
danger
:
euen
as
the
traueller
riding
in
a
most
straight
path
or
rode
,
hedged
in
on
both
sides
,
so
that
hee
cannot
goe
amisse
.
But
oh
sillie
man
consider
,
thou
bearest
about
thee
a
bodie
of
sinne
,
an
euill
heart
,
euen
in
a
good
heart
:
what
wonder
then
if
much
euill
cleaue
to
thy
best
actions
,
when
no
other
thing
is
looked
at
,
but
the
good
?
when
the
hypocrisie
,
ignorance
,
boldnes
,
pride
,
and
other
corruptions
thereof
lieth
vnseene
,
vnpurged
:
nay
when
a
corrupt
humour
sets
a
man
on
worke
to
doe
a
good
dutie
,
that
it
may
lurke
vnder
the
vizor
thereof
:
as
anger
and
malice
,
vnder
zeale
and
holy
reuenge
,
which
is
as
odious
as
Nadab
&
Abihu
Leuit.
10.
1.
their
offering
Incense
with
strange
or
common
fire
.
Is
not
hearing
,
prayer
,
a
good
action
?
Yet
our
Sauiour
saith
:
Take
heede
how
ye
heare
:
Paul
saith
,
Luke
8.
18.
Ephes.
6.
18.
Watch
your selues
in
prayer
,
Ephes.
6.
For
if
yee
looke
not
narrowly
to
your selues
in
these
,
keeping
your selues
attentiue
,
reuerent
,
confident
,
humble
,
feruent
,
throughout
them
;
the
diuell
will
watch
you
so
,
that
as
good
neuer
a
whit
,
as
neuer
the
better
when
all
is
done
.
And
if
this
be
so
,
euen
in
things
religious
,
how
much
more
in
those
which
are
indifferent
?
For
vnder
this
pretence
,
That
to
be
angrie
,
merrie
in
companie
,
to
eate
,
drinke
,
recreate
the
body
,
&c.
are
things
neither
good
nor
euill
in
nature
;
who
forgets
not
this
,
That
these
all
,
change
their
nature
when
they
come
into
action
,
and
cannot
be
indifferently
done
?
They
are
good
or
bad
according
to
the
manner
of
doing
.
Therefore
though
anger
be
not
euill
of
it selfe
,
yet
the
Lord
iustly
challengeth
Ionah
,
saying
,
Doest
thou
well
to
be
angrie
?
meaning
,
so
corruptly
Ionah
.
4.
4.
and
carnally
.
Therefore
,
as
easie
a
worke
as
men
thinke
it
,
to
carrie
themselues
aright
in
all
these
:
yet
let
them
know
,
that
if
in
any
of
them
they
transgresse
the
rule
either
of
pietie
,
loue
,
or
sobernes
;
the
goodnesse
,
or
indifferencie
of
the
worke
,
shall
not
saue
them
harmelesse
.
For
instance
,
if
in
their
zeale
,
they
neither
aime
at
Gods
glorie
,
nor
the
reformation
of
the
partie
,
nor
the
moderation
of
the
affection
:
their
zeale
is
folly
,
rage
,
error
,
or
any
thing
rather
then
holy
zeale
.
But
of
this
point
I
haue
spoken
in
this
booke
often
,
and
shall
speake
afterward
,
if
God
will
.
Let
me
adde
this
caueat
to
the
Ministers
,
that
in
all
their
teaching
,
especially
in
the
doctrine
of
these
duties
,
they
beware
lest
they
teach
men
their
libertie
(
which
they
learne
too
soone
of
themselues
,
and
catch
greedily
from
them
)
and
be
large
therein
:
but
slight
and
short
in
teaching
the
rules
before
named
,
to
restraine
the
abuse
thereof
:
rather
be
they
short
in
the
former
,
and
warie
and
large
in
the
latter
,
to
cut
off
all
lewd
pretences
.
As
wee
see
Paul
doth
,
for
hauing
said
,
Be
angrie
:
fearing
he
should
haue
disciples
too
many
:
he
straight
way
Eph
4.
26.
addeth
,
[
but
sinne
not
]
and
this
cuts
the
combe
of
the
Libertine
.
So
doth
the
wise
Preacher
,
Eccles.
11.
Reioyce
young
man
,
and
take
thy
pleasure
,
&c.
But
know
that
for
all
this
thou
shalt
come
to
iudgement
.
Now
if
the
best
be
subiect
Eccles.
11.
9.
to
these
failings
,
what
shall
be
said
of
the
worst
?
Surely
no
wonder
,
if
they
regard
not
at
all
,
whether
it
be
good
or
bad
they
doe
,
but
runne
to
their
obiect
,
as
the
fish
to
the
baite
?
Or
if
they
doe
enquire
,
then
they
doe
it
after
the
fact
done
,
as
Salemon
saith
of
the
sacrilegious
,
which
bewraies
a
vile
minde
.
Prou.
20.
25.
For
if
they
desire
to
heare
it
be
well
,
what
a
prophanenes
is
this
to
desire
that
Gods
rule
were
crooked
,
so
their
doings
be
streight
?
But
if
they
thinke
otherwise
,
they
make
the
Minister
of
God
a
stale
,
and
as
for
God
himselfe
,
they
make
him
a
God
of
cloutes
,
who
must
take
their
frothie
repentance
and
satisfaction
in
good
part
,
be
it
what
and
when
they
please
:
but
for
themselues
,
they
will
be
on
the
surest
hand
with
him
,
first
to
satisfie
their
desire
,
and
to
inquire
aftewards
,
whether
they
did
well
or
no.
Againe
for
good
duties
,
they
cannot
doe
them
well
,
themselues
being
euill
:
as
for
indifferent
:
Luke
6.
46.
though
they
say
,
Let
vs
alone
,
if
we
know
we
may
doe
them
,
wee
will
take
order
good
enough
for
the
manner
and
end
.
For
like
fooles
they
runne
into
the
contrarie
extremitie
,
or
else
into
monstrous
excesse
in
the
vse
of
the
libertie
.
So
that
truly
it
is
said
of
such
,
They
are
set
in
slipperie
places
:
for
they
delight
most
of
all
to
set
their
foote
on
the
brinke
of
the
ditch
or
riuer
,
who
seeth
not
with
what
danger
?
but
they
loue
not
to
walke
vpon
plaine
ground
,
which
they
might
doe
safely
:
and
so
they
slide
suddenly
,
and
in
the
end
perish
remedilesly
.
Gedeons
mouing
his
sonne
to
fall
vpon
the
two
Princes
,
was
to
traine
him
Doct.
vers.
20.
to
be
acquainted
with
pursuing
ill
causes
and
persons
assoone
as
he
grew
fit
for
it
,
and
not
to
teach
him
from
his
vouth
to
bee
cruell
.
For
that
quickly
pricks
which
will
be
a
thorne
,
of
it selfe
,
and
needs
no
sharpning
:
either
this
or
any
other
sinne
.
By
this
example
(
well
approued
by
the
best
rule
)
Christians
should
frame
their
children
betimes
,
and
as
their
yeeres
will
permit
,
to
discerne
good
from
bad
:
and
beware
how
they
vse
their
tongues
,
or
behaue
themselues
in
the
sight
or
hearing
of
their
children
,
euen
when
they
are
most
tender
:
seeing
they
are
apprehensiue
enough
of
that
which
is
Note
.
lewd
,
and
especially
when
their
parents
shall
strengthen
their
inward
pronenesse
to
euill
by
their
authoritie
:
as
(
God
willing
)
shall
better
appeare
after
in
chap.
17.
2.
As
for
this
action
of
his
,
howsoeuer
it
may
seeme
crueltie
to
such
as
cannot
iudge
,
yet
it
was
pietie
and
obedience
to
Gods
commandement
.
And
youth
in
this
age
,
had
need
in
all
wise
manner
to
be
moued
,
and
(
if
it
may
be
)
perswaded
,
to
the
embracing
and
following
of
good
instruction
,
and
religious
walking
,
they
being
so
soone
possessed
by
ill
education
and
companie
,
of
the
sinnes
of
the
time
,
as
neuer
more
in
any
age
or
memorie
then
in
this
.
Although
the
act
was
good
,
that
he
was
vrged
to
,
yet
feare
and
modestie
2
in
him
being
so
young
,
was
commendable
:
for
there
must
be
time
to
settle
youth
euen
in
that
which
is
good
,
which
takes
not
roote
easily
,
much
lesse
growes
to
bring
foorth
fruite
,
especially
when
there
is
some
shew
and
appearance
of
euill
in
it
.
As
in
Gedeons
sonne
vnexperienced
in
these
kindes
of
manhood
and
courage
,
the
falling
vpon
two
valiant
Princes
by
him
a
boy
,
it
was
to
be
commended
that
he
feared
to
doe
it
.
His
father
did
well
in
vrging
,
but
tendernes
excused
him
,
in
not
obeying
.
His
example
may
worthily
set
to
schoole
too
many
youths
too
bold
of
their
owne
accord
,
without
instigation
,
to
attempt
and
set
vpon
not
doubtfull
but
vile
actions
of
theft
,
whoredome
,
drunkennes
,
swearing
,
ribaldrie
and
the
like
,
odious
both
to
God
and
man
,
as
breaking
all
bounds
of
modestie
,
feare
,
and
bashfulnes
:
the
enioying
of
the
which
are
comely
ornaments
in
youth
;
and
doe
stand
them
instead
,
while
yet
religion
is
to
seeke
with
them
,
to
keepe
and
holde
them
backe
from
great
and
shamefull
euils
,
as
bold
fellowship
with
lewd
huswiues
and
companions
.
And
here
iustly
may
we
take
vp
a
lamentation
ouer
our
times
,
for
the
want
of
ciuill
and
godly
education
of
youth
:
whereby
sinne
hath
now
so
got
the
vpper
hand
,
that
the
boldnes
which
wee
haue
seene
in
growne
sinners
,
men
of
ripe
yeeres
,
with
astonishment
,
wee
behold
now
with
execration
,
euen
in
children
and
youth
,
new
come
out
of
the
shell
.
And
while
parents
(
guiltie
of
the
same
,
or
at
least
irreligious
)
doe
in
particular
neglect
the
care
of
such
their
children
,
by
disswading
,
and
discouraging
them
from
the
sinnes
of
the
time
,
and
by
good
education
keep
them
from
them
,
behold
the
disease
groweth
,
ere
they
bee
aware
,
common
and
desperate
:
and
those
parents
are
so
few
that
shew
their
care
this
way
,
that
it
were
well
if
religious
parents
often
times
did
not
nourish
and
winke
at
such
euill
qualities
in
their
children
.
Now
when
these
two
Princes
see
the
youth
fearefull
,
they
(
as
men
impatient
of
further
delay
)
prouoke
Gedeon
himself
to
fall
vpon
and
slay
them
,
and
so
rid
them
out
of
the
way
.
And
they
descant
vpon
the
youths
tendernes
,
as
if
Gedeon
had
not
been
well
aduised
what
he
did
.
The
child
(
say
they
)
doth
according
to
his
age
:
he
is
not
fit
for
such
a
worke
.
The
like
discourse
they
make
before
,
in
their
answer
to
Gedeon
;
They
were
like
thee
(
say
they
)
like
the
children
of
a
King
.
Of
both
these
together
,
because
they
bewray
the
same
spirit
and
nature
in
them
.
First
then
in
the
18.
verse
they
denie
not
the
fact
,
but
describe
the
persons
whom
they
slew
,
that
they
were
Princes
fellowes
,
as
I
haue
said
,
and
all
to
declare
the
greatnes
of
their
courage
and
stomack
:
but
they
abase
not
themselues
so
low
as
to
aske
pardon
,
neither
to
craue
any
fauour
.
And
by
this
we
may
see
,
what
are
the
props
whereby
wicked
and
desperate
men
stay
vp
and
hearten
themselues
in
their
miseries
and
extremities
:
their
props
are
prophane
and
diuelish
magnanimitie
,
and
a
desperate
loftie
stomacke
,
which
they
call
a
braue
minde
,
which
will
yeeld
itselfe
for
no
fault
,
neither
blush
,
or
seek
any
fauour
,
through
a
senselesnes
of
Gods
wrath
.
And
to
ioyne
therewith
this
second
reply
of
theirs
in
this
verse
,
they
bewray
the
same
here
also
,
when
they
say
,
Fall
thou
on
vs
,
or
,
dispatch
vs
with
thine
owne
hands
.
And
this
I
note
of
them
not
so
much
to
their
shame
(
who
being
Heathens
,
what
wonder
though
they
were
no
better
reformed
)
as
to
the
shame
of
such
as
come
after
them
,
who
being
in
the
Church
,
should
be
better
,
but
yet
are
led
by
their
spirit
:
who
are
so
blinded
and
hardned
by
the
diuell
,
that
they
thinke
it
an
ornament
to
them
,
and
a
chiefe
point
of
manhood
,
to
shrinke
for
nothing
,
but
to
beare
off
all
by
the
head
and
shoulders
,
as
they
say
,
and
to
seeme
to
men
to
set
light
by
a
violent
death
,
as
appeares
in
them
who
desperatly
cast
themselues
off
the
ladder
into
hell
,
if
God
bee
not
mercifull
:
which
contempt
of
death
is
yet
contrary
to
their
owne
nature
,
and
feeling
within
them
.
And
this
sinne
resteth
not
in
these
only
of
the
worst
and
most
proiected
sort
,
but
reacheth
to
many
professors
:
who
if
they
haue
done
euill
,
yet
set
a
good
face
,
I
meane
,
a
bold
,
on
it
;
but
relent
not
in
any
wise
,
nor
will
be
knowne
to
be
such
as
they
are
,
and
know
themselues
to
bee
:
of
which
sort
wee
finde
Gehezas
the
seruant
of
Elisha
the
Prophet
to
haue
been
,
who
when
his
sinne
was
couertly
bewrayed
by
his
master
,
(
saying
,
From
whence
commest
thou
Gehezai
)
answered
boldly
,
and
2.
King
.
5.
25.
that
with
a
lie
,
Thy
seruant
hath
been
no
where
,
meaning
but
where
he
should
be
,
to
wit
,
about
his
businesse
.
This
diuelish
shamelesnes
and
hardning
of
heart
is
euer
by
the
seruants
of
God
to
bee
turned
into
relenting
,
melting
,
and
meeknes
of
spirit
,
or
else
they
may
bee
sure
,
with
the
wicked
to
meete
with
much
sorrow
.
Of
which
point
more
hath
bin
said
elsewhere
,
chap.
2.
and
therefore
I
touch
it
here
but
by
the
way
.
As
touching
Gedeon
,
he
(
as
became
him
)
dispatched
them
,
wherein
(
setting
aside
the
fault
before
mentioned
)
hee
executed
the
vengeance
of
God
vpon
them
being
the
ring
leaders
,
as
before
hee
had
done
vpon
the
other
multitude
of
the
Midianites
.
And
thus
wee
see
a
goodly
end
to
the
people
of
God
of
this
sore
affliction
,
if
wee
view
the
whole
,
both
miserie
and
deliuerance
out
of
it
,
and
the
ouerthrow
of
their
enemies
,
as
it
hath
been
set
downe
from
the
beginning
of
the
sixth
chapter
vnto
this
place
.
Let
it
teach
vs
thus
to
view
and
consider
Gods
great
workes
both
in
his
visitation
and
chastizing
his
people
,
and
also
their
behauiour
vnder
them
,
with
his
restoring
them
to
their
liberties
againe
,
and
his
blessing
of
them
.
These
are
the
treasures
and
riches
that
we
should
store
not
our
bookes
onely
,
but
our
memories
also
with
,
that
out
of
them
all
we
may
learne
the
better
to
marke
and
obserue
throughout
our
liues
Gods
dealing
with
vs
,
and
how
wee
in
faith
,
Note
.
hope
,
and
patience
,
may
bee
like
the
best
of
Gods
seruants
,
and
enioy
the
things
promised
,
as
they
did
,
til
we
may
with
Paul
learne
by
our
experience
,
that
hope
shall
not
make
vs
ashamed
:
but
beleeue
for
all
times
to
come
,
that
God
who
hath
,
and
doth
,
he
also
will
deliuer
vs
vnto
the
end
.
Now
lastly
in
this
scripture
it
is
added
,
that
Gedeon
took
of
the
ornaments
,
which
were
in
forme
and
shew
goodly
to
looke
vpon
,
and
costly
,
as
was
fitting
for
Princes
,
which
were
the
furniture
of
their
Camels
:
these
ornaments
(
I
say
)
with
whatsoeuer
else
was
of
price
,
Gedeon
tooke
away
:
which
could
not
be
of
small
price
and
valew
.
Whereby
,
as
we
may
see
that
God
plucketh
the
prey
out
of
the
teeth
of
the
wicked
,
(
when
he
pleaseth
)
and
giueth
it
to
the
righteous
,
as
Dauia
speaketh
in
the
Psalme
,
and
as
is
to
bee
seene
in
the
Psal.
3.
6.
2.
King
.
7.
16.
2.
booke
of
Kings
,
chap.
7.
how
he
relieued
his
people
in
their
famine
and
distresse
,
with
the
spoile
and
goods
of
his
enemies
the
Aramites
:
so
by
this
which
God
did
here
to
Gedeon
,
that
scripture
is
verified
,
which
saith
:
First
seeke
the
kingdome
of
God
,
and
his
righteousnes
,
and
other
things
shall
be
added
to
Matth.
6.
33.
you
.
For
while
Gedeon
in
the
simplicitie
of
heart
,
and
desire
of
obeying
God
,
did
pursue
the
enemies
of
his
people
,
intending
that
businesse
wholly
,
and
not
minding
earthly
profit
at
all
,
behold
,
euen
that
also
befell
him
,
and
was
brought
to
his
hands
.
And
it
is
as
easie
to
see
and
behold
at
this
day
,
as
it
shall
be
alwaies
found
true
,
that
while
Gods
seruants
in
all
conditions
and
degrees
,
seeke
the
Lord
with
all
their
heart
,
he
prouideth
other
necessarie
Genes.
28.
21.
helpes
for
this
present
life
,
which
they
doe
not
so
much
seeke
after
.
As
Iacob
,
when
he
had
renued
his
couenant
with
the
Lord
in
his
iourney
to
Aram
,
Genes.
32.
10.
confesseth
at
his
returning
home
how
liberally
God
had
prouided
for
him
.
Oh
how
many
may
witnesse
the
same
?
For
why
?
as
the
Lord
is
true
of
his
promise
,
so
he
is
a
plentifull
rewarder
of
them
that
seeke
him
.
And
as
he
regardeth
Hebr.
11.
6.
such
not
meanely
;
so
hee
dealeth
iustly
with
those
that
are
vnfaithfull
and
worldly
minded
;
that
whereas
they
might
seeme
by
their
greedines
and
their
vnwearied
following
their
commodities
(
with
the
casting
of
care
of
things
heauenly
)
to
get
all
wealth
into
their
hands
,
they
oft
times
attaine
not
that
which
they
pursue
,
and
those
that
doe
attaine
it
,
haue
got
but
the
winde
in
their
fist
,
euen
nothing
,
who
see
they
cannot
hold
it
,
when
Prou.
23.
5.
they
most
desire
it
.
And
this
is
to
teach
vs
contentment
in
a
godly
estate
,
yea
thankfulnes
,
and
not
to
haue
our
teeth
watering
after
the
dainties
of
the
other
.
A
dish
of
greene
hearbes
is
better
in
such
a
case
,
then
a
stalled
oxe
.
Prou.
15.
16.
17.
and
16.
8.
Vers.
22.
Then
the
men
of
Israel
said
vnto
Gedeon
,
Raigne
thou
ouer
vs
,
both
thou
,
and
thy
sonne
,
and
thy
sonnes
sonne
,
for
thou
hast
aeliuered
vs
out
of
the
hand
of
Midian
.
23.
And
Gedeon
said
vnto
them
,
I
will
not
raigne
ouer
you
,
neither
shal
my
child
raigne
ouer
you
,
but
the
Lord
shall
raigne
ouer
you
.
The
third
part
of
the
Chapter
.
IN
this
last
part
of
the
Chapter
follow
certaine
particulars
concerning
The
sense
and
doct.
of
verse
22.
Gedeon
,
and
the
first
that
is
set
downe
,
is
the
offering
of
the
kingdome
to
Gedeon
and
his
posteritie
,
by
the
men
of
Israel
,
and
the
reason
which
they
render
of
their
so
doing
:
with
his
refusing
it
,
in
these
two
verses
.
The
generall
act
of
the
people
was
good
,
in
that
they
shewed
themselues
thankfull
to
him
,
for
the
great
deliuerance
which
they
had
obtained
by
him
(
as
Gods
instrument
)
out
of
all
the
oppression
of
the
Midianites
,
their
enemies
.
And
it
bindeth
all
to
the
like
dutie
,
when
they
haue
receiued
kindnesse
.
So
both
kindred
,
towne
and
countrey
ought
to
shew
kindnesse
to
him
and
his
,
by
whom
they
haue
receiued
some
great
good
and
benefit
.
Thus
did
Pharaoh
aduance
Ioseph
,
and
his
brethren
,
and
father
,
for
that
hee
had
preserued
his
land
in
the
famine
,
and
it
was
complained
of
,
that
there
arose
another
Pharaoh
Exod.
1.
8.
afterward
,
who
did
not
know
him
.
And
Dauid
remembred
Ionathans
Genes.
47.
6.
kindnesse
to
him
after
he
was
dead
,
in
doing
good
to
his
.
2.
Sam.
9
7.
This
caused
Salomon
to
vtter
this
prouerb
:
Thine
owne
friend
,
and
thy
fathers
Prou.
27.
10.
friend
for
sake
thou
not
.
And
so
,
(
to
descend
to
smaller
kindnesse
betwixt
one
neighbour
and
another
)
this
thankfulnesse
ought
to
bee
shewed
,
that
while
both
it
and
the
fruit
of
it
bee
continued
betwixt
them
,
there
may
bee
peace
and
good
will
,
which
otherwise
(
for
the
most
part
)
is
banished
from
men
,
vnlesse
it
be
couered
with
dissimulation
.
For
while
the
one
scorneth
to
owe
any
thing
to
the
other
,
professing
that
he
can
liue
without
him
,
and
the
other
is
backward
in
loue
,
whereby
he
might
winne
his
neighbor
:
what
is
nourished
betweene
both
,
but
strangenesse
,
suspition
,
vncharitablenesse
,
discord
,
and
such
cursed
effects
and
fruits
thereof
?
And
now
last
of
all
in
this
matter
,
if
thankfulnesse
bee
due
for
outward
fauours
and
good
turnes
,
how
much
more
should
it
bee
shewed
for
the
greatest
of
all
,
as
when
one
man
hath
by
his
industrie
,
labour
,
and
loue
,
bin
the
instrument
and
meane
,
of
the
saluation
of
many
?
In
which
respect
Paul
wrote
to
Philemon
thus
:
I
will
Philem.
19.
not
say
(
though
he
might
)
that
thou
owest
to
me
euen
thine
owne
selfe
.
And
so
other
such
may
say
,
who
haue
receiued
the
like
kindnesse
by
any
of
vs
,
as
to
be
deliuered
from
the
wrath
to
come
by
our
teaching
,
though
it
little
appeare
by
the
requital
of
loue
and
kindnesse
againe
,
I
meane
to
procure
their
ioy
who
reclaimed
them
;
by
being
shining
lights
afterward
.
But
this
hath
been
shewed
at
large
vers.
1.
before
.
Now
as
I
haue
spoken
of
the
generall
act
of
the
Israelites
toward
Gedeon
,
2.
Doct.
ver.
22.
which
all
may
see
to
haue
been
commendable
,
in
that
they
were
thankfull
,
(
though
not
without
some
weakenes
)
so
yet
their
particular
act
in
offering
the
kingdome
to
him
,
as
farre
of
from
allowance
in
them
,
that
it
was
vtterly
vnlawfull
:
for
it
was
not
in
their
power
,
and
therefore
they
offered
that
which
was
not
theirs
,
as
shall
better
appeare
by
Gedeons
answer
in
the
next
verse
.
We
ought
by
this
to
beware
,
that
we
be
not
liberall
of
another
mans
right
and
good
,
in
giuing
that
which
belongs
not
to
vs
.
As
many
loue
for
name
and
credit
to
be
liberall
,
but
it
shall
be
of
stolne
,
or
(
which
is
all
one
)
of
other
mens
goods
.
Euen
so
,
(
to
shew
it
in
another
kind
)
neither
may
any
man
giue
his
soule
to
the
diuell
,
as
witches
and
coniurers
,
and
many
other
though
not
so
apparantly
doe
;
for
they
are
bought
with
a
price
:
nor
our
bodies
to
be
defiled
,
for
they
are
redeemed
,
and
made
the
Temples
of
the
holy
Ghost
.
This
needs
no
long
standing
vpon
:
but
by
this
we
are
taught
,
that
as
their
sinne
is
great
,
as
oppressors
,
gripers
and
gamesters
,
who
inioy
to
their
owne
benefitill
gotten
goods
,
and
restore
them
not
;
so
neither
ought
we
to
receiue
of
any
man
that
which
is
not
his
owne
,
but
ill
come
by
,
if
wee
certainly
know
it
.
Otherwise
the
receiuer
is
excused
,
who
in
his
simplicitie
doth
presume
charitably
,
that
to
be
of
the
giuers
proper
goods
,
which
hee
knoweth
not
certainly
to
haue
been
badly
gotten
.
Neither
shall
the
simple
affection
of
the
receiuer
,
acquite
the
ill
conscience
of
the
giuer
,
whose
sinne
herein
is
double
,
both
that
he
hath
attained
his
wealth
vnconscionably
:
and
then
plaid
the
part
of
Achan
,
in
couering
his
stealth
,
what
though
it
be
vnder
the
faire
pretence
of
religious
and
deuout
liberalitie
?
Doubtlesse
if
Ananias
were
guiltie
of
sacriledge
,
for
detaining
to
himselfe
a
part
of
that
which
hee
Actes
5.
3.
had
alienated
from
himselfe
,
and
consecrated
to
the
Lords
vse
:
how
much
more
they
who
first
rob
others
,
and
then
feed
the
Lord
with
the
spoile
,
as
Lions
doe
their
Whelps
of
that
which
they
haue
ill
gotten
?
It
is
the
cast
of
many
caterpillars
,
when
they
haue
sucked
and
drawne
the
blood
of
others
all
their
life
,
like
horsleaches
ready
to
burst
,
they
will
satisfie
for
their
villany
,
by
paying
the
tithe
or
some
shred
of
their
vnrighteous
Mammon
to
the
vse
of
the
Lord
,
or
the
Church
:
whereas
this
sanctifieth
not
the
rest
,
that
is
behind
,
but
maketh
all
their
goods
execrable
to
them
and
theirs
,
till
restitution
be
made
either
in
kind
,
or
to
the
poore
(
the
true
heires
of
such
goods
)
if
it
cannot
otherwise
be
,
to
the
pleasing
of
God
,
as
a
fruit
of
their
vnfained
repentance
So
no
man
ought
to
buy
or
hire
that
which
is
passed
ouer
to
another
before
,
nor
couet
wife
,
seruant
,
goods
,
of
another
mans
(
for
that
is
nothing
else
but
a
taking
of
his
right
from
him
)
nor
to
receiue
stolne
goods
for
their
aduantage
.
So
neither
should
the
Pope
vsurpe
dominion
:
S.
Peter
1.
Pet.
5.
3.
(
whose
successor
he
saith
he
is
)
forbidding
dominion
ouer
the
flocke
,
for
he
hath
no
such
authoritie
,
as
neither
hath
the
best
minister
of
Christ
.
Gedeon
answereth
,
God
shal
raigne
ouer
them
,
(
an
holy
speech
)
for
where
Vers.
23.
shall
they
be
found
that
will
refuse
a
thing
much
lesse
then
a
kingdome
being
offered
?
nay
,
how
greedily
would
many
haue
fastened
vpon
a
matter
of
small
valew
,
being
offered
them
,
as
the
kingdome
here
was
to
him
?
But
some
will
aske
,
Might
not
God
raigne
ouer
them
though
hee
had
also
?
I
say
,
Yes
.
Neither
was
he
of
the
Anabaptists
opinion
,
who
thinke
that
such
ciuill
gouernment
and
subiection
of
people
to
Kings
repugneth
to
Christian
liberty
.
And
God
raigned
ouer
his
people
,
when
yet
Saul
,
and
after
him
Dauid
raigned
ouer
them
also
:
but
his
meaning
was
,
that
the
order
that
God
had
set
(
of
gouerning
by
such
as
had
no
continued
gouernment
,
)
should
stand
,
and
not
be
peruerted
by
or
for
him
or
his
:
but
contrariwise
,
to
his
power
he
would
hinder
it
.
And
God
raigned
indeed
in
the
Common-wealth
of
the
Israelites
,
which
florished
in
Gedeons
time
,
wherein
the
Elders
were
chosen
by
common
consent
,
some
ecclesiasticall
to
giue
the
meaning
of
the
law
,
and
others
ciuill
and
temporall
,
as
men
call
it
,
to
rule
the
people
thereby
:
in
which
office
if
they
did
not
well
carrie
themselues
,
they
were
both
punished
and
put
from
their
places
.
And
if
any
warre
fell
out
,
the
Lord
himselfe
stirred
vp
Guides
and
Iudges
,
and
they
were
not
chosen
by
men
,
as
appeares
both
by
Chapter
1.
1.
and
after
neither
did
their
children
succeed
them
:
and
thus
the
Lord
both
in
peace
and
warre
ruled
ouer
them
,
and
so
Gedeon
meant
,
that
the
office
of
the
Iudge
was
no
ordinary
magistracy
,
such
as
the
King
is
:
but
a
temporary
and
occasionall
,
much
like
to
the
Dictatorship
of
the
Romans
,
in
respect
of
the
vse
wherto
it
serued
:
although
otherwise
of
diuine
election
,
immediatly
,
not
by
men
.
By
this
answere
,
the
singular
modestie
,
and
the
religious
staiednesse
and
good
gouernment
of
Gedeon
appeareth
:
who
hauing
occasion
so
fairely
offered
of
possessing
and
inioying
the
kingdome
,
refuseth
it
as
resolutely
,
as
they
offered
it
earnestly
.
Hee
is
indeed
the
strong
man
,
who
standeth
out
stoutly
,
when
the
brunt
commeth
:
now
Gedeous
sinceritie
and
courage
is
tryed
:
and
now
he
plaieth
the
part
of
a
truly
heroicall
captaine
,
in
reiecting
the
tentation
that
was
set
before
him
.
Which
of
how
great
force
it
was
to
batter
and
beate
him
down
flat
,
although
meane
persons
cannot
easily
conceiue
,
whose
thoughts
reach
not
so
high
,
yet
by
the
comparing
of
great
things
with
small
,
may
wel
seeme
to
be
forcible
,
seeing
that
a
little
preferment
,
fauour
,
commendation
or
reward
Doct.
vers.
23.
doth
so
bleare
the
eie
,
and
choake
the
conscience
of
many
professors
,
as
if
it
were
a
petty
Paradise
.
In
one
instance
consider
of
that
which
I
say
:
Gedeon
refused
a
whole
kingdome
,
when
it
was
offered
him
:
and
the
most
desire
vnlawfully
a
small
commodity
of
their
neighbours
in
comparison
of
a
kingdome
,
as
his
house
and
ground
,
wife
and
seruant
,
when
they
be
denied
them
.
And
yet
many
a
bold
person
would
bee
ready
to
say
euen
of
Gedeon
,
He
was
a
foole
to
refuse
and
neglect
such
an
aduantage
.
Doubtlesse
Note
.
he
did
it
not
for
any
feare
,
or
conscience
of
his
owne
insufficiency
:
hee
had
been
a
man
fir
for
the
place
,
if
the
office
had
been
lawfull
for
him
.
But
the
respect
he
had
to
Gods
commandement
,
was
the
meere
cause
that
mooued
him
to
denie
and
refuse
.
A
worthy
paterne
indeed
of
a
man
truly
fearing
God
,
and
making
conscience
of
offending
.
And
so
it
be
commeth
vs
,
both
in
sinnes
of
the
grossest
kind
,
as
adultery
,
murther
,
oppression
,
(
from
which
the
feare
of
God
doth
best
and
most
safely
keepe
vs
,
as
Ioseph
saith
)
and
also
Genes.
39.
9.
in
the
matter
of
a
mans
priuate
gaine
,
yea
and
that
in
the
highest
degree
of
a
kingdome
:
it
becommeth
vs
(
I
say
)
to
keep
our
consciences
pure
and
good
.
And
yet
for
the
smallest
of
these
many
a
man
,
otherwise
vertuous
,
would
(
as
the
common
speech
is
)
straine
a
ioynt
,
and
think
,
that
for
a
kingdom
he
might
venture
to
dispense
with
equity
&
conscience
.
And
doubtles
it
is
a
great
trial
of
a
man
what
grace
is
in
him
,
when
a
matter
of
commodity
,
promotion
,
honour
,
or
the
like
,
of
the
greatest
valew
,
cannot
surprise
the
conscience
;
so
neere
is
euery
man
to
himselfe
;
and
indeed
(
when
these
temptations
assaile
)
vtterly
vnlike
himself
at
other
times
.
This
example
of
Gedeon
most
properly
taxeth
ambitious
and
aspiring
spirits
,
as
wel
Popish
as
other
,
such
as
Absolons
was
,
not
of
immodesty
onely
,
but
of
insolencie
also
,
and
intemperance
,
the
cause
of
all
confusion
in
euery
state
,
especially
being
ioyned
with
discontentment
and
emulation
.
But
it
were
to
bee
wished
,
that
men
of
greater
hope
,
had
but
a
little
measure
of
Gedeons
grace
,
and
were
not
rather
led
by
the
spirit
of
these
whom
I
haue
mentioned
,
to
wit
,
that
in
meaner
matters
,
and
of
lesse
valew
they
did
not
hardly
containe
and
keepe
themselues
within
compasse
from
coueting
and
laying
claime
to
other
mens
commodities
,
for
the
supplying
of
their
owne
wants
,
and
to
seeke
increase
of
that
which
they
haue
,
and
not
to
looke
after
any
thing
which
tends
to
the
losse
or
hurt
of
other
,
but
that
they
liued
contentedly
with
that
which
is
theirs
,
who
ought
in
so
liuely
a
glasse
as
this
,
to
behold
how
honourable
a
grace
this
was
in
Gedeon
to
rest
satisfied
in
his
estate
,
as
thinking
that
best
befitting
him
,
which
hee
might
enioy
with
Gods
good
liking
,
and
the
quietnesse
of
his
owne
mind
:
and
as
for
other
endlesse
wishing
or
coueting
,
to
inhaunse
himselfe
,
(
which
is
most
mens
sinne
)
hee
had
got
the
victory
ouer
himselfe
in
that
behalfe
,
which
I
thinke
was
a
greater
honour
to
him
then
all
his
conquest
ouer
the
Midianites
:
it
being
an
ouerruling
of
himselfe
,
and
of
his
vaineglorious
affection
.
But
to
the
shame
of
many
Protestants
,
I
will
adde
one
example
,
euen
an
Heathen
might
set
vs
to
schoole
in
this
dutie
:
who
hauing
subdued
his
enemies
in
battell
,
and
returned
home
with
triumph
,
was
presented
by
some
with
a
great
masse
of
gold
:
but
he
repelled
them
with
this
answer
;
I
had
rather
rule
them
that
owe
the
gold
,
then
be
Lord
and
owner
of
the
gold
only
,
or
rather
to
be
a
seruant
,
ruled
and
possessed
by
it
.
Oh
well
were
it
for
vs
,
if
the
holy
gouernment
of
our
harts
and
affections
were
so
pretious
to
vs
Christians
,
as
it
was
to
many
of
them
,
who
were
Heathen
:
whereas
they
were
drawne
by
a
pride
and
ambition
of
praise
,
or
at
least
bare
loue
of
vertue
,
to
contemne
such
offers
,
but
we
by
religion
,
and
hope
of
a
farre
greater
matter
,
then
the
greatest
earthly
kingdome
.
And
this
also
more
particularly
teacheth
,
that
all
must
endeuour
in
their
Doct.
2.
callings
and
places
,
that
God
may
raigne
,
as
in
all
his
heauenly
ordinances
,
so
especially
in
this
of
gouernment
in
Church
,
land
,
citie
,
towne
,
house
;
for
that
(
I
say
)
onely
must
stand
,
and
all
that
is
opposite
must
fall
,
Psalm
.
2.
Religious
Psalm
.
2.
1.
gouernement
is
to
be
sought
for
,
yeelded
vnto
,
and
imbraced
,
and
not
the
contrary
:
but
the
limites
and
bounds
of
Gods
holy
word
kept
and
preserued
,
which
neuer
repugneth
to
ciuill
gouernment
of
the
lawfull
Magistrate
,
but
confirmes
it
rather
:
so
that
God
may
bee
obeyed
,
and
equitie
and
iustice
maintained
,
for
the
preseruation
of
outward
peace
and
order
in
all
things
.
And
so
I
might
say
particularly
of
euery
condition
.
But
alas
,
what
care
is
there
had
of
this
?
but
it
is
rather
iustled
aside
at
mens
pleasure
.
For
though
wee
pray
daily
,
that
God
may
bee
glorified
by
the
comming
of
his
kingdome
,
and
the
guiding
vs
to
the
doing
of
his
will
:
which
if
it
might
Note
.
take
place
,
what
a
blessed
thing
were
it
to
see
the
superiors
and
inferiors
,
in
all
degrees
and
estates
,
liue
together
vnder
the
gouernment
of
one
God
,
and
mutually
commanding
and
obeying
each
other
in
the
Lord
:
yet
wee
see
the
quite
contrary
in
mens
practise
.
True
it
is
,
that
the
law
of
man
stoppeth
much
disorder
:
and
how
could
men
inioy
any
safe
and
peaceable
dwelling
without
it
?
but
while
the
Lord
is
shut
out
of
the
conscience
,
the
word
and
faithfull
Minister
of
God
despised
,
and
in
many
places
none
at
all
to
awake
and
prepare
the
people
for
the
life
to
come
,
and
the
ordinance
of
God
in
Magistracie
,
which
serueth
to
backe
and
authorise
the
Word
,
and
to
vphold
other
good
order
,
little
to
bee
regarded
,
and
also
little
put
in
practise
to
restraine
euill
,
but
Atheisme
,
prophanenesse
,
and
other
great
sinnes
slightly
punished
,
&c.
behold
,
euery
man
runneth
his
owne
course
,
and
being
wedded
to
his
owne
wilfull
humour
,
without
feare
of
punishment
,
walketh
in
his
frowardnesse
,
atheisme
,
prophanenesse
,
scorne
of
religion
,
crueltie
,
oppression
,
contempt
of
the
Sabbath
,
ignorance
,
&c.
saying
as
they
in
the
Psalme
,
Our
tongues
are
our
owne
,
wee
will
doe
as
we
list
,
who
shall
controll
Psalme
12.
4.
vs
?
Surely
none
,
but
sinne
and
the
diuell
,
rule
and
raigne
at
their
pleasure
,
where
the
Lord
by
his
word
doth
not
,
but
is
iustled
aside
:
but
let
vs
mourne
for
those
things
,
till
the
Lord
amend
them
:
but
in
the
meane
season
,
let
vs
be
sure
that
we
be
guided
by
him
ourselues
in
our
whole
course
,
or
else
hold
our
peace
of
and
concerning
others
.
But
I
passe
now
to
the
second
thing
concerning
Gedeon
.
THE
FIFTIE
FOVRE
SERMON
ON
THE
EIGHTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
24.
And
Gedeon
said
vnto
them
,
I
would
desire
a
request
of
you
,
that
you
would
giue
me
euery
man
the
earings
of
his
pray
;
for
they
had
golden
earings
because
they
were
Isma●lites
.
25.
And
they
answered
,
We
will
giue
them
.
And
they
spread
a
garment
,
and
did
cast
therein
euery
man
the
earings
of
his
pray
.
26.
And
the
weight
of
the
golden
earings
that
he
required
,
was
a
thousand
and
seuen
hundred
shekels
of
gold
,
beside
,
collors
and
iewels
and
purple
rayment
that
was
on
the
Kings
of
Midian
,
and
besides
the
chaines
that
were
on
their
cammels
necks
.
27.
And
Gedeon
made
an
Ephod
thereof
,
and
put
it
in
Ophrah
his
citie
,
all
Israel
went
a
whoring
there
after
it
,
which
became
a
snare
vnto
Gedeon
,
and
to
his
house
.
NOw
after
this
victory
ouer
the
Midianites
,
Gedeon
desires
The
sense
.
to
leaue
a
monument
and
memoriall
of
is
thankes
to
God
for
the
same
,
and
for
the
great
deliuerance
of
Israel
.
And
thought
it
meet
,
that
it
should
be
of
some
valew
and
price
;
and
therefore
he
seeing
the
people
so
affected
to
him
,
that
they
could
willingly
haue
agreed
to
make
him
their
king
,
hee
thought
they
would
not
sticke
at
a
smaller
matter
,
but
yeeld
it
to
him
:
especially
,
seeing
it
was
not
for
his
owne
priuate
,
but
for
their
common
benefit
:
and
the
thing
that
he
asked
of
them
,
was
their
eareings
,
which
were
costly
,
which
he
obtaining
of
the
people
,
made
of
them
a
Priests
vpper
garment
,
of
great
valew
and
richly
set
forth
,
called
an
Ephod
,
which
was
to
be
worne
vpon
their
other
apparrell
:
and
this
was
the
monument
which
he
would
haue
remaine
as
a
token
of
his
thankfull
heart
.
But
it
being
set
vp
in
a
place
of
his
citie
Ophrah
,
because
of
the
forme
,
and
costlinesse
of
it
,
and
for
that
it
pertained
to
the
Priests
in
the
seruice
of
God
,
and
to
religious
vse
,
it
grew
to
be
worshipped
,
which
(
through
Gods
iust
iudgement
iustly
punishing
Idolatrie
in
the
posteritie
following
,
was
the
destruction
of
Gedeon
and
his
house
;
so
easily
and
soone
did
idolatrie
and
superstition
arise
vp
among
them
againe
.
Here
first
his
thankfull
mind
is
to
bee
commended
,
and
imitated
of
vs
:
Doct.
vers.
24.
thus
ought
our
hearts
in
all
benefits
which
we
inioy
,
leade
vs
vnto
God
the
fountaine
of
each
good
giuing
,
as
Saint
Iames
saith
.
But
this
point
hath
been
Iames
1.
17.
largely
handled
:
reade
notes
vpon
the
5.
chapter
,
and
else
where
by
occasion
of
the
like
Scripture
.
Againe
,
we
may
learne
here
,
that
when
we
are
willing
to
pleasure
one
another
Doct.
vers.
24.
25.
26.
without
taking
any
gratuitie
againe
,
(
which
few
will
doe
)
wee
may
be
the
bolder
to
sue
for
somewhat
to
bee
put
to
good
vses
,
as
Gedeon
intended
here
to
doe
,
(
though
hee
was
deceiued
)
asking
their
earings
to
make
a
monument
of
thanks
to
God
:
especially
,
I
say
,
when
wee
haue
refused
to
take
to
our
owne
priuate
vse
,
the
commodity
which
hath
been
offered
vs
,
(
when
it
hath
been
thought
we
haue
deserued
it
)
as
Gedeon
here
did
:
in
such
a
case
we
may
desire
somewhat
to
bee
imploied
of
the
seruice
and
glory
of
God
by
them
that
offer
it
vs
:
as
to
the
relieuing
of
the
poore
,
or
other
good
ends
.
And
in
this
also
hee
deserued
commendation
,
and
was
,
and
is
to
bee
followed
of
vs
.
And
as
the
people
yeelded
to
him
to
a
good
vse
and
end
,
so
all
good
Christians
ought
with
all
readinesse
to
doe
the
like
toward
the
relieuing
and
helping
of
the
needy
,
by
lending
,
giuing
,
or
any
other
friendship
yeelding
,
considering
that
Saint
Paul
saith
,
that
free
giuing
and
liberalitie
hath
great
force
to
worke
on
men
:
for
a
bountifull
person
(
saith
he
)
it
may
be
some
man
will
die
;
and
so
if
one
did
much
good
by
bodily
helpe
in
Rom.
5.
7.
comforting
the
needy
and
poore
,
he
might
be
like
to
doe
good
by
exhortation
also
:
both
which
duties
of
loue
it
were
to
bee
wished
might
goe
together
,
for
thereby
most
good
were
like
to
be
done
.
And
so
doing
,
we
should
moue
such
as
thinke
themselues
beholding
to
vs
,
to
shew
themselues
thankfull
to
God
also
,
so
bountifull
to
them
that
were
in
penury
and
want
.
And
doubtlesse
if
the
honouring
of
our
God
were
all
in
all
with
vs
,
and
predominant
in
vs
,
this
we
should
mind
and
aime
at
in
all
our
actions
,
to
purchase
this
glory
to
him
,
to
whom
we
are
so
infinitely
beholding
for
all
that
we
inioy
.
The
Angell
that
appeared
to
Manoah
,
though
he
refused
to
eate
,
yet
willed
Iudg.
13.
16.
Ester
7.
2.
3.
him
to
conuert
the
gift
,
into
an
holy
present
,
or
sacrifice
to
God
.
Assuerus
,
to
declare
his
loue
to
Hester
,
promised
to
giue
her
what
she
requested
,
euen
to
the
halfe
of
the
kingdome
:
but
she
was
content
to
resigne
her
hope
and
aduantage
that
way
,
and
turned
the
fauour
she
found
with
the
King
,
to
the
aduancing
of
Gods
worship
in
and
by
the
deliuerance
of
the
Iewes
from
the
mischiefe
of
Haman
.
Good
Nehemia
,
Butler
to
another
King
,
finding
Nehem.
2.
5.
him
enclinable
and
fauourable
to
himselfe
,
and
pitying
him
in
his
heauinesse
:
presently
offereth
to
him
the
cause
of
the
Church
of
God
,
to
consider
of
,
and
desires
that
he
may
by
his
meanes
be
comforted
in
the
reliefe
of
his
countrimen
the
people
of
God
.
So
Daniel
hauing
sundry
rewards
offered
Dan.
5.
17.
20.
him
for
his
good
seruice
by
Nebuchadnezzar
and
Darius
is
content
to
to
part
with
them
all
,
so
that
the
King
wil
acknowledge
the
Lord
Iehoua
,
the
author
of
those
gifts
which
he
so
admired
.
And
reason
there
is
hereof
:
for
Exod.
32.
if
Paul
and
Moses
engaged
their
saluation
,
for
the
procuring
of
honour
to
Rom.
9.
3.
God
in
the
saluation
of
the
Church
:
how
much
more
are
wee
bound
to
seeke
it
by
the
forgoing
of
such
a
fauour
as
we
may
well
be
without
,
and
need
not
accept
of
?
Besides
,
this
wisdome
should
be
in
all
Christians
,
to
vse
euery
opportunity
they
may
to
the
poore
Church
of
God
,
especially
seeing
such
occasions
befall
not
often
,
nor
to
all
sorts
of
men
,
in
this
kind
.
And
further
they
had
need
of
good
discretion
who
should
perswade
men
to
conuert
that
ciuill
kindnesse
which
they
offer
them
as
friends
,
to
a
religious
vse
,
as
Christians
:
sithence
they
may
thinke
it
either
vnseasonable
,
or
meerely
lost
which
they
are
drawne
to
bestow
vpon
such
matters
,
except
themselues
be
first
perswaded
to
the
loue
of
religion
,
and
delight
in
the
Saints
of
God
,
Psal.
16.
2.
as
Psalm
.
16.
Therefore
to
knit
the
next
verse
and
the
summe
thereof
,
with
this
which
belongeth
to
the
same
end
,
let
both
sorts
learne
their
dutie
.
They
who
benefit
others
without
hope
of
requitall
,
let
them
not
doe
it
to
make
others
obliged
and
bound
to
them
,
as
seruants
and
vnderlings
;
but
vse
all
the
interest
,
credit
,
and
loue
they
haue
in
and
with
them
,
(
if
they
haue
opportunitie
)
to
perswade
them
to
loue
and
good
workes
,
and
to
draw
them
to
God
,
if
they
bee
strangers
;
as
the
truth
is
,
at
the
first
,
ignorant
folke
are
more
drawne
by
such
inducements
,
then
otherwise
:
or
if
they
be
alreadie
Christians
,
let
them
labour
to
draw
them
neerer
,
as
I
haue
said
:
saying
thus
euery
man
to
the
other
:
If
I
may
preuaile
with
you
any
thing
,
or
ye
would
gratifie
me
,
preferre
God
and
his
fauour
yourselues
,
and
exhort
other
to
do
so
,
and
commend
godlines
also
to
them
,
and
the
poore
members
of
Christ
,
to
make
much
of
them
,
and
to
be
their
delight
,
who
excell
in
vertue
,
before
all
earthly
commodities
:
as
for
your
gratuitie
,
let
the
needie
and
distressed
be
partakers
of
it
,
and
let
them
take
my
part
,
who
shall
blesse
God
for
your
pitie
and
bountie
to
them
,
and
they
shall
yeeld
you
a
tenne
fold
better
requitall
then
I
,
being
but
one
,
can
doe
.
And
this
bee
said
of
them
who
pleasure
other
without
looking
for
any
requitall
againe
.
The
other
who
receiue
benefit
,
and
acknowledge
that
they
haue
been
pleasured
by
them
,
and
that
they
owe
a
duty
againe
:
if
their
offer
be
not
accepted
by
the
partie
,
let
them
not
then
foolishly
draw
backe
their
hand
altogether
from
euery
good
vse
,
saying
;
Seeing
hee
will
not
receiue
this
of
me
,
I
am
discharged
,
and
free
from
vnthankfulnes
:
as
for
others
,
I
regard
them
not
.
For
this
sauours
of
a
sinister
meaning
,
not
of
a
chearefull
and
heartie
thanksgiuer
,
such
an
one
as
that
good
Naaman
was
,
2.
King
.
5.
and
these
here
mentioned
,
who
readily
2.
King
.
5.
15.
answere
to
Gedeon
,
asking
of
them
their
earings
to
a
good
end
,
as
hee
intended
it
,
wee
are
willing
to
giue
that
to
thee
,
which
thou
askest
to
a
good
end
and
purpose
:
for
it
is
like
he
told
them
,
that
he
asked
them
not
to
his
owne
behoofe
.
Gedeon
did
well
to
set
vp
a
remembrance
of
Gods
kindnesse
,
as
Iacob
left
a
Vers.
27.
Genes.
28.
18.
memoriall
of
Gods
appearing
to
him
,
when
hee
went
into
Mesopotamia
,
changing
the
name
of
the
place
,
and
calling
it
the
house
of
God
:
for
there
the
Lord
had
promised
him
safe
deliuerance
from
the
wrath
of
his
brother
Esau
,
and
to
be
with
him
whither
he
went
,
and
to
bring
him
safely
backe
againe
:
euen
the
like
mind
did
Gedeon
shew
here
,
desiring
to
keepe
a
remembrance
of
Gods
deliuerance
there
.
But
in
making
the
Ephod
,
which
was
the
signe
thereof
,
Gedeon
was
very
vnaduised
,
and
dealt
without
due
and
good
consideration
.
For
in
so
weightie
a
case
as
that
,
and
of
so
dangerous
consequence
,
it
had
been
meete
that
hee
had
first
consulted
with
the
Lord
about
it
,
and
so
(
according
to
the
resolution
hee
should
haue
receiued
from
him
)
to
haue
done
:
to
wit
,
to
haue
abstained
from
such
a
worke
:
as
vndoubtedly
he
must
and
would
haue
done
,
if
God
had
bin
consulted
with
,
and
might
haue
ouer-ruled
.
And
this
is
the
fruite
of
rashnes
and
carelesnes
,
whereas
a
small
matter
might
haue
preuented
all
.
It
was
,
I
say
,
no
better
in
Gedeon
then
inconsiderate
,
though
his
meaning
were
good
.
For
God
ordained
not
the
Ephod
to
such
an
end
,
but
onely
for
the
Priests
to
weare
in
the
Tabernacle
when
they
offered
sacrifice
:
and
permitted
it
not
to
men
to
follow
him
therein
,
neither
to
make
one
for
ciuil
vses
.
It
is
charitably
to
be
thought
that
Gedeon
committed
not
Idolatrie
himselfe
,
who
had
throwne
downe
the
Altar
of
Baal
before
with
detestation
,
and
cut
downe
his
groue
:
but
howsoeuer
it
was
,
as
it
is
not
certaine
to
vs
;
yet
seeing
hee
did
otherwise
in
setting
vp
the
Ephod
,
then
God
had
commanded
,
hee
fell
into
a
kinde
of
Idolatrie
,
or
was
at
least
a
great
occasion
thereof
,
and
so
the
Lord
being
offended
,
punished
his
issue
and
posteritie
,
rewarding
them
both
with
the
vnthankfulnes
of
the
people
,
and
also
with
the
crueltie
of
Abimelech
.
So
that
though
Gedeons
meaning
was
otherwise
,
yet
this
displeased
the
Doct.
vers.
27.
Lord
which
he
did
,
for
that
he
consulted
not
with
him
in
that
strange
work
which
he
tooke
in
hand
.
Therefore
we
see
that
it
is
not
enough
to
haue
a
good
intent
(
as
they
call
it
)
in
that
which
we
do
to
serue
God
in
,
but
knowledge
must
goe
before
out
of
the
word
,
to
warrant
and
vphold
vs
in
our
attempts
and
doings
.
For
whatsoeuer
is
not
of
faith
,
is
sinne
:
and
wee
are
happie
Rom.
14.
23.
when
we
do
good
things
,
but
so
,
that
we
first
know
them
to
be
such
indeed
,
and
not
otherwise
:
for
Israel
had
a
zeale
,
but
not
according
to
knowledge
.
Rom.
10.
2.
1.
Sam.
●
5.
Dauid
would
haue
builded
God
an
house
,
then
the
which
who
could
haue
gone
about
a
better
thing
in
all
mens
account
and
iudgement
?
But
God
reproued
him
by
Nathan
,
and
yet
he
himselfe
consented
to
him
at
first
,
vpon
the
like
good
intent
.
So
,
many
haue
since
the
daies
of
Queene
Mary
,
and
some
still
doe
of
a
good
intent
,
enter
into
the
Ministerie
,
though
many
other
intend
nothing
but
to
inrich
themselues
with
liuing
:
whom
the
Lord
alloweth
not
by
his
word
,
they
being
not
able
to
feede
his
people
with
the
foode
of
life
.
So
wee
reade
that
Saul
saued
the
fattest
of
the
cattell
(
as
he
said
)
to
sacrifice
,
contrary
1.
Sam.
15.
22.
to
the
word
of
the
Lord
;
which
if
it
had
been
so
,
had
been
bad
:
but
that
was
onely
a
false
pretence
to
couer
his
couetousnes
,
and
disobedience
to
the
commandement
.
Then
Samuel
reprouing
him
,
was
faine
to
answere
him
:
Hath
the
Lord
as
great
pleasure
in
burnt
offerings
and
sacrifice
,
as
that
his
law
should
be
obeyea
?
Therfore
good
intentions
(
corruptly
so
called
)
cannot
bee
accepted
of
him
,
except
they
be
directed
by
knowledge
.
Of
such
intents
arose
most
parts
and
points
of
Poperie
:
the
orders
of
Monkes
,
the
worshipping
of
the
Sacrament
,
canonicall
houres
,
free
will
,
reliques
,
prayers
to
Saints
,
&c.
Of
all
the
which
,
and
the
like
,
the
Lord
saith
,
as
he
did
by
the
Prophet
Esay
in
the
like
case
,
Who
required
these
things
at
your
Esay
1.
12.
hands
?
And
in
another
place
,
In
vaine
doth
this
people
worship
me
,
teaching
for
Esay
29.
13.
doctrines
,
the
precepts
of
men
.
So
that
by
all
which
hath
been
said
,
it
is
manifest
how
prone
and
readie
wee
are
to
Idolatrie
and
superstition
.
And
what
other
thing
doth
this
teach
vs
,
but
that
it
is
a
mysterie
to
serue
God
aright
1.
Tim.
3.
16.
and
religiously
:
and
that
cannot
stand
with
the
common
practise
of
men
in
the
worshipping
of
God
,
who
receiue
not
the
word
in
the
power
thereof
,
to
work
vpon
them
effectually
,
and
so
as
they
may
be
cast
into
the
mould
thereof
,
but
for
fashion
and
orders
sake
.
Againe
,
Gedeons
setting
vp
the
Ephod
,
was
the
occasion
of
the
peoples
2
falling
to
commit
spirituall
fornication
with
it
,
through
his
letting
it
alone
,
and
they
worshipped
it
,
as
their
fathers
did
the
brasen
Serpent
:
which
therfore
Ezechia
commanded
to
be
taken
downe
.
Gedeon
had
done
well
therefore
,
if
he
had
so
serued
the
Ephod
also
,
when
he
saw
superstition
to
arise
by
occasion
of
it
.
And
this
is
the
best
fruite
and
successe
of
blinde
and
ignorant
deuotion
,
that
it
draweth
some
mischiefe
alway
with
it
,
as
the
grosse
absurdities
in
Poperie
,
of
which
I
spake
,
arose
at
the
first
vpon
such
beginnings
.
So
that
the
thing
which
in
these
cases
is
to
bee
done
,
is
,
that
all
superstition
and
implements
thereof
be
held
out
of
the
Church
of
Christ
:
but
if
any
of
them
haue
been
suffered
to
remaine
,
the
next
is
,
that
as
soone
as
may
be
,
they
be
remoued
.
And
as
for
Gods
ordinances
,
they
ought
not
to
bee
turned
from
their
kinde
and
right
vse
of
seruing
him
in
ciuill
cases
,
(
as
the
Ephod
was
appointed
by
Gedeon
)
as
to
make
playes
of
them
,
or
offer
them
any
such
abuse
:
as
the
Word
and
Sacraments
.
But
I
passe
to
another
thing
concerning
the
people
.
Lastly
,
in
that
sundry
of
the
people
fell
to
Idolatry
with
the
Ephod
,
who
had
before
worshipped
God
aright
,
with
an
vpright
heart
;
and
a
plague
of
3
God
fell
vpon
them
for
it
,
note
we
,
that
they
who
after
they
haue
receiued
the
knowledge
of
the
truth
,
doe
fall
to
Idolatrie
,
doe
neuer
escape
destruction
,
if
they
lie
still
therein
,
or
some
fearfull
plague
,
although
they
rise
out
of
it
againe
,
and
depart
from
it
.
Salomon
was
a
witnesse
hereof
,
both
in
himselfe
,
and
in
his
posteritie
,
whose
punishment
is
famous
for
harkning
to
his
idolatrous
wiues
.
And
the
Lord
professeth
himselfe
in
that
case
to
be
iealous
,
as
a
man
that
taketh
his
wife
in
spouse-breach
,
who
(
most
certainly
)
will
not
spare
the
offender
.
Prou.
6.
34.
Vers.
28.
Thus
was
Midian
brought
low
before
the
children
of
Israel
,
so
that
they
lift
vp
their
heads
no
more
:
and
the
countrey
was
in
quietnes
fortie
yeeres
,
in
the
daies
of
Gedeon
.
29.
Then
Ierubbaal
the
sonne
of
Ioash
went
and
dwelt
in
his
owne
house
.
30.
And
Gedeon
had
seuentie
sonnes
,
begotten
of
his
body
:
for
hee
had
many
wiues
.
31.
And
his
Concubine
that
was
in
Shechem
bare
him
a
sonne
also
,
whose
name
he
called
Abimelech
.
IN
these
foure
verses
another
thing
concerning
Gedeon
is
set
downe
:
and
first
it
is
shewed
,
how
Midian
for
a●h
●he
multitude
and
glorie
thereof
was
The
sense
of
these
foure
verses
.
brought
low
:
whereby
may
be
noted
the
sorrow
of
such
of
them
as
liued
,
and
the
shame
and
confusion
both
of
the
liuing
and
the
dead
,
with
the
fruit
thereof
,
to
wit
,
a
finall
suppression
of
that
enemie
,
and
a
long
peace
of
fortie
yeeres
restored
,
all
the
life
of
Gedeon
.
Secondly
,
three
more
particulars
concerning
Gedeon
are
added
:
The
first
to
his
commendation
:
that
hauing
done
the
seruice
for
which
the
Lord
extraordinarily
called
him
,
he
willingly
yeelded
himselfe
to
a
priuate
life
againe
,
as
he
professed
against
the
contrarie
,
verse
22.
The
two
latter
were
to
his
blame
.
First
his
polygamie
in
vers.
30.
Secondly
,
his
yeelding
to
the
vnlawfull
desire
of
his
Concubine
of
Shechem
,
and
making
way
thereby
to
the
mischiefe
that
insued
.
For
the
first
of
these
,
the
text
saith
,
Midian
was
subdued
and
brought
low
,
Doct.
vers.
28.
&c.
which
being
vnderstood
of
the
multitude
of
them
,
teacheth
,
and
proueth
,
that
we
ought
to
looke
alwaies
to
the
end
of
things
,
and
not
to
the
beginnings
,
and
florishing
estate
of
them
,
and
this
to
doe
,
the
Scripture
calles
sound
wisedome
.
Thinke
we
of
the
godliest
,
and
things
of
greatest
account
,
pleasure
,
pompe
,
dignitie
,
wealth
,
buildings
,
purchases
,
solemne
marriages
,
or
such
like
,
I
grant
that
the
most
men
reioice
and
please
themselues
in
them
vainely
and
foolishly
for
the
time
,
as
if
they
had
gotten
a
paradise
;
but
when
all
may
see
them
to
fade
daily
with
the
enioyers
thereof
,
and
change
to
corruption
,
no
wise
man
can
or
dare
please
himselfe
or
rest
in
them
,
as
if
they
could
make
him
happie
;
but
as
he
seeth
the
end
will
be
therof
,
so
he
will
enioy
them
from
God
,
as
things
decaying
and
transitorie
.
What
then
?
ye
will
(
perhaps
)
say
,
shall
he
not
be
glad
of
,
nor
delight
in
them
till
he
doe
forgoe
them
,
and
till
an
end
of
them
come
?
I
answere
,
that
I
say
not
so
.
But
hee
shall
know
what
the
end
of
them
all
will
be
before
it
come
,
by
the
manner
Note
.
of
vsing
them
.
For
he
that
seeketh
by
all
these
,
to
be
more
fruitfull
in
dutie
doing
to
God
,
and
in
workes
of
loue
to
men
,
and
not
to
take
boldnes
to
sin
the
rather
by
occasion
of
them
,
this
man
may
know
that
the
end
shall
bee
good
,
and
in
respect
thereof
,
hee
may
vse
them
all
comfortably
,
seeing
hee
vseth
them
warily
and
aright
,
as
God
directeth
him
,
for
in
that
he
doth
so
,
God
also
blesseth
him
exceedingly
,
which
blessing
few
attaine
thereto
.
The
Lord
is
brought
in
by
Moses
in
Deuteronomy
bemoning
the
want
Deut.
32.
29.
of
practising
this
point
of
wisedome
in
men
,
saying
,
Oh
that
my
people
were
wise
,
and
would
consider
their
end
.
And
the
Apostle
asketh
this
question
of
the
Romanes
,
what
fruite
or
pleasure
they
euer
had
in
that
,
which
in
the
end
Rom.
6.
21.
brought
shame
to
them
?
The
wise
&
the
foolish
virgins
giue
cleere
proofe
Mat.
25.
3.
4.
&c.
vnto
this
:
the
foolish
contenting
themselues
to
bee
without
oyle
in
their
lampes
,
that
is
,
to
walke
securely
,
were
therefore
shut
out
:
the
wise
waiting
with
oyle
in
their
lampes
,
till
the
Bridegrome
came
,
and
therefore
thus
watching
to
the
end
,
were
taken
in
,
and
receiued
readily
.
Looke
vpon
Absolon
for
all
the
aduancing
of
himselfe
,
and
on
Adonia
:
looke
vpon
Baltazar
2.
Sam.
18.
17.
1.
King
.
2.
25.
Dan.
5.
6.
for
all
his
iunketting
with
his
choice
companie
in
the
holy
vessels
of
the
Temple
;
and
vpon
Haman
though
he
onely
was
bidden
to
the
banquet
with
the
King
by
Queene
Hester
,
and
for
all
his
other
honour
that
hee
had
,
Hester
5.
11.
compared
with
7.
9.
(
which
yet
he
himselfe
did
not
a
little
boast
of
)
was
not
the
end
of
it
greater
shame
,
then
the
best
of
it
was
glorie
?
Looke
vpon
the
young
man
to
whom
Salomon
speaketh
,
who
reioyced
,
Eccles.
11.
9.
as
if
he
should
neuer
be
old
,
nor
mee●e
with
worse
cheare
,
then
iollitie
and
mirth
:
was
it
not
told
him
,
he
should
come
to
iudgement
?
And
what
better
end
of
his
delicious
life
found
the
rich
man
in
the
Gospell
,
then
torments
?
And
Luke
16.
25.
thus
I
might
heape
vp
examples
infinitly
,
both
out
of
the
Scripture
,
and
out
of
our
own
experience
,
of
them
who
had
gotten
much
here
,
and
they
were
many
in
number
in
al
ages
that
did
thus
,
as
the
Midianites
(
of
whom
I
now
speake
)
and
were
for
their
greatnes
,
and
in
their
time
,
the
talke
of
the
world
,
yet
hauing
no
sure
hold
of
heauen
,
nor
part
in
other
happinesse
then
transitorie
,
came
to
naught
,
and
were
worse
then
nothing
;
so
as
one
may
say
of
them
,
as
Christ
said
of
Iudas
,
It
had
been
good
for
them
that
they
had
neuer
been
borne
.
Therefore
I
conclude
:
blessed
is
the
man
that
hath
an
eye
to
the
end
of
his
actions
,
and
of
all
things
which
he
beholdeth
here
vnder
the
sunne
:
and
so
dealeth
,
that
hee
may
finde
and
enioy
thereby
a
good
end
of
his
life
:
therfore
when
the
holy
Ghost
to
the
Hebrewes
commended
the
faith
of
some
,
he
willeth
the
reader
to
consider
what
hath
bin
the
end
of
the
conuersation
Hebr.
13.
8.
of
such
.
And
the
Psalmist
sendeth
vs
to
the
end
of
the
godly
;
Marke
(
saith
he
)
the
end
of
the
righteous
,
for
the
end
of
him
is
peace
.
But
for
these
that
Psal.
37.
37.
will
be
merrie
otherwise
,
howsoeuer
they
goe
to
worke
,
their
end
will
be
in
Note
.
heauinesse
,
according
to
the
words
of
our
Sauiour
,
Woe
be
to
you
that
now
Luke
6.
25.
laugh
,
sow
ye
shall
howle
and
weepe
.
Now
that
it
is
said
here
,
they
had
fortie
yeeres
peace
after
this
subduing
Doct.
2.
of
the
Midianites
,
it
was
a
great
benefit
that
God
bestowed
vpon
them
:
and
so
all
that
enioy
it
,
or
a
great
part
of
it
,
shall
see
cause
to
say
,
if
they
reade
and
consider
the
bondage
and
woe
that
men
are
in
to
enemies
and
strangers
.
Deut.
28.
48.
Therfore
we
should
carefully
looke
what
good
may
be
done
in
such
times
Note
.
of
libertie
and
freedome
from
great
disturbance
,
especially
that
when
wee
haue
generally
peace
in
the
land
,
there
be
no
priuate
breaches
with
neighbours
at
home
,
nor
in
familie
;
but
a
quiet
life
with
both
;
and
the
peace
of
a
good
conscience
to
Godward
,
chiefly
and
aboue
all
things
procured
.
Looke
of
this
at
large
in
chap.
5.
and
elsewhere
.
Now
that
which
followeth
concerning
Gedeon
,
in
this
verse
is
this
:
that
Vers.
29.
it
is
said
,
after
this
victorie
,
Gedeon
liued
(
after
a
sort
)
a
priuate
life
,
to
proue
and
make
it
manifest
that
he
desired
not
,
as
he
had
told
them
before
,
the
empire
,
contrary
to
Gods
ordinance
.
So
it
is
with
some
offices
among
vs
annuall
,
or
temporarie
.
If
hee
had
in
this
priuacie
liued
idlely
,
or
wickedly
,
as
one
that
had
done
enough
before
,
and
now
waxt
weary
,
it
would
haue
been
set
downe
as
other
faults
be
.
That
which
wee
haue
to
learne
by
this
,
is
;
that
we
so
vse
authoritie
,
countenance
,
preferment
,
or
any
such
libertie
which
is
Doct.
more
then
common
,
that
we
remember
it
must
be
laid
downe
againe
,
and
haue
an
end
,
and
that
also
(
perhaps
)
in
this
life
:
and
therefore
,
that
we
swell
not
,
neither
be
puffed
vp
thereby
,
neither
forget
what
wee
haue
been
:
for
that
,
and
such
like
promotion
or
aduancement
is
but
borrowed
.
And
nothing
is
more
common
then
to
see
age
abased
and
in
little
regard
:
so
that
,
The
minde
(
as
the
saying
is
)
is
all
in
all
:
yea
such
as
the
minde
is
,
such
is
the
man
.
For
else
,
what
should
be
the
priuiledge
of
a
godly
man
in
respect
of
other
,
both
in
life
and
at
death
?
Some
may
better
haue
thousands
(
and
vse
them
more
soberly
)
then
some
can
hundreds
.
He
that
makes
his
prosperitie
his
heauen
,
cannot
but
thinke
the
contrarie
to
bee
his
miserie
and
vndoing
.
But
he
that
neuer
ioyed
too
much
in
that
he
had
,
neuer
laid
it
too
neere
his
heart
,
when
he
lost
or
for-went
it
.
It
is
the
speech
of
a
foole
to
say
,
It
is
most
miserable
to
haue
bin
happie
.
A
wise
man
is
neither
so
lifted
vp
with
inioying
that
which
he
knoweth
is
vanishing
and
mutable
,
as
if
it
were
happines
:
nor
so
deiected
in
the
forgoing
it
,
as
if
he
had
lost
it
,
and
as
if
his
hope
were
past
.
The
immoderate
desire
of
the
minde
is
like
to
him
who
hauing
vsed
his
body
to
a
plenteous
and
delicate
fare
,
being
afterward
compelled
to
streighter
allowance
,
pineth
:
and
by
the
alteration
of
a
full
,
fat
,
comely
and
strong
body
,
into
a
thinne
,
meager
,
pale
,
and
decaied
;
sheweth
that
the
change
of
his
diet
hath
made
him
vnlike
himselfe
.
Whereas
the
sober
minded
resembleth
him
,
who
tieth
himselfe
to
an
ordinarie
,
as
most
agreeable
to
health
and
soundnes
:
and
although
hee
come
to
an
extraordinarie
diet
,
yet
he
is
a
law
to
himselfe
,
he
eateth
no
more
of
many
,
then
he
did
before
of
a
few
dishes
:
So
that
as
the
one
mendeth
him
not
,
so
the
other
appaireth
him
not
.
Thus
saith
the
Christian
with
the
Apostle
,
I
haue
learned
to
abound
,
Philip.
4.
12.
I
haue
learned
also
to
want
:
in
diuers
estates
to
be
the
same
,
euen
contented
and
thankfull
.
A
rare
portion
aboue
al
earthly
treasure
:
and
such
as
he
needed
not
be
ashamed
to
confesse
,
he
had
learnd
,
for
he
was
borne
to
no
such
priuiledge
,
as
he
was
to
be
a
free
citizen
of
Rome
,
as
he
told
Lysias
,
but
was
taught
it
by
the
Spirit
of
God
only
.
Wee
haue
great
need
to
note
this
:
for
many
by
office
,
place
,
authoritie
and
superioritie
in
Ministery
and
Magistracy
,
haue
,
and
doe
daily
forget
themselues
,
and
especially
if
great
wealth
accompany
the
same
,
yea
sometime
where
there
is
no
great
matter
in
the
persons
to
cause
it
.
And
therefore
when
God
shall
blow
vpon
their
estate
,
and
cast
it
downe
,
and
they
be
constrained
to
come
to
abasement
,
and
to
their
old
condition
againe
,
wherein
they
once
liued
,
they
scorne
and
cast
it
off
,
and
shift
by
vnlawfull
meanes
to
wind
themselues
out
of
it
,
by
running
into
debt
with
other
men
,
neuer
meaning
to
pay
,
as
both
appeareth
in
many
Seruingmen
and
Souldiers
that
haue
been
of
any
place
,
and
other
better
borne
then
the
common
sort
,
and
many
more
,
who
say
with
the
Steward
;
Digge
I
cannot
and
to
begge
I
am
ashamed
,
Luke
16.
3.
and
liue
I
must
some
way
or
other
,
but
they
will
neuer
fall
to
worke
,
or
to
the
doing
of
any
thing
beseeming
them
for
their
maintenance
,
but
hunt
after
pleasure
,
harlots
,
dice
,
cards
,
robbing
,
and
cousening
the
simple
,
and
beguiling
sillie
maides
or
matrons
,
to
enrich
themselues
,
&c.
And
againe
,
this
sheweth
the
follie
of
such
great
persons
,
as
trusting
to
their
greatnesse
and
wealth
,
as
to
a
strong
hold
,
prouide
as
little
for
their
owne
changes
,
as
for
the
hardnesse
which
may
befall
their
children
:
but
bring
them
vp
in
all
softnesse
and
delicacie
,
not
so
much
as
inuring
them
to
any
labour
,
or
exercizing
their
bodies
or
wits
to
industrie
and
action
:
wherby
it
commeth
to
passe
,
that
if
their
estate
decline
,
they
are
left
destitute
and
shiftlesse
:
and
vrged
by
an
vnhappy
necessitie
of
their
owne
procuring
to
vse
indirect
meanes
for
maintenance
.
Another
thing
concerning
Gedeon
followeth
,
and
that
is
,
the
setting
verse
30.
●1.
downe
of
his
many
wiues
,
which
was
his
great
blemish
.
And
it
teacheth
vs
,
that
as
well
the
faults
and
blemishes
of
Gods
seruants
are
set
before
vs
in
the
Scriptures
,
as
their
vertues
:
in
which
respect
the
Scriptures
are
vnlike
to
other
stories
or
writings
of
men
,
carried
partially
through
hatred
or
flattery
to
obscure
the
truth
.
So
are
Dauids
,
Sampsons
,
and
Peters
;
and
the
faults
and
infirmities
of
sundry
other
approoued
seruants
of
God
:
which
(
yet
)
is
not
done
by
the
holy
Ghost
,
that
wee
should
seeke
libertie
to
follow
them
,
for
many
sorrowes
shall
be
to
such
,
but
to
teach
,
that
wee
,
euen
the
best
,
should
suspect
Psalme
32.
10.
our selues
,
being
full
of
selfe-loue
,
to
hide
and
winck
at
our
corruptions
and
bad
qualities
,
and
therfore
to
keepe
with
all
diligence
our
hearts
,
which
we
are
hardly
brought
to
doe
,
though
they
be
out
of
measure
deceitful
,
neither
can
we
abide
to
be
reprooued
and
shamed
for
the
same
.
But
seeing
God
hath
for
sundry
causes
,
and
in
diuers
respects
left
the
infirmities
Why
the
blemishes
of
Gods
seruants
are
set
downe
in
Scripture
.
And
they
are
three
.
The
first
.
and
blemishes
of
his
seruants
in
scripture
to
be
knowne
of
vs
,
I
will
briefly
note
and
set
downe
some
of
them
,
hauing
so
good
and
fit
occasion
offered
,
that
so
we
may
profit
by
them
accordingly
.
He
hath
done
it
partly
for
our
benefit
,
and
partly
to
teach
vs
our
dutie
.
Our
benefit
thereby
is
twofold
.
One
,
that
if
at
any
time
we
should
fall
into
some
grieuous
sinne
,
and
despaire
of
Gods
mercy
thereby
,
yet
that
wee
may
stay
and
vphold
our selues
by
the
examples
of
Gedeon
and
other
such
,
who
fearing
God
,
did
yet
fall
dangerously
,
and
recouered
themselues
againe
:
that
we
,
knowing
that
,
may
in
the
like
case
receiue
hope
of
pardon
likewise
,
if
we
call
our selues
home
againe
by
repentance
.
For
in
such
cases
when
we
are
exhorted
by
Gods
faithfull
ministers
not
to
cast
away
our
confidence
though
we
haue
so
offended
,
wee
are
ready
to
obiect
thus
:
Oh
there
were
neuer
any
of
Gods
children
that
fell
so
,
and
offended
as
we
haue
done
,
so
that
we
may
iustly
feare
,
there
is
no
remission
nor
pardon
for
vs
to
be
hoped
for
.
Therefore
when
wee
shall
heare
of
the
Note
.
infirmities
of
the
godly
,
the
cleere
knowledge
of
this
,
much
auaileth
to
stay
vs
from
dispairing
.
This
is
not
therefore
to
imbolden
vs
by
their
example
to
sinne
,
though
we
do
yet
stand
by
the
grace
of
God
,
free
from
reprochfull
euils
,
but
to
vphold
vs
,
if
we
haue
alreadie
fallen
dangerousl●●
that
wee
faint
not
altogether
.
I
say
,
it
serueth
for
preuention
of
deadly
●eare
after
sinne
,
not
to
cause
presumption
in
sinning
.
For
if
any
will
abuse
this
knowledge
to
licentiousnesse
,
hoping
for
pardon
as
they
heare
that
others
haue
obtained
it
,
when
they
had
sinned
in
like
manner
as
they
themselues
haue
done
,
let
them
know
that
God
will
meet
with
them
,
as
their
boldnesse
requireth
,
with
terrors
within
,
and
shame
without
,
till
they
shal
wish
that
they
had
bin
better
aduised
.
And
as
they
may
iustly
complaine
that
they
sinned
more
wilfully
and
purposely
,
then
the
Saints
of
God
did
,
(
to
speake
of
many
of
them
)
so
they
may
feare
that
they
shall
not
so
easily
find
mercy
and
forgiuenesse
,
as
they
found
.
And
this
is
one
cause
that
concerneth
vs
much
,
why
the
Lord
hath
left
the
faults
of
the
godly
manifested
in
Scripture
,
as
wel
as
their
vertues
.
Another
is
,
that
wee
hearing
how
some
rare
people
in
ages
past
The
second
cause
.
haue
falne
,
we
should
be
more
suspicious
of
our selues
,
and
more
wary
that
wee
slip
not
into
the
common
euils
of
the
time
wee
liue
in
,
seeing
wee
are
Note
.
much
weaker
in
faith
and
grace
then
they
were
,
and
therefore
are
like
more
easily
to
forget
our selues
,
and
to
fall
grieuously
,
vnlesse
we
count
it
our
happinesse
(
and
oft
tell
it
to
our selues
)
to
labour
and
endeuour
by
all
meanes
to
perseuere
in
vprightnes
vnto
our
end
:
and
therefore
wee
are
like
to
find
it
as
hard
to
recouer
our selues
againe
.
And
indeed
the
bitternesse
which
they
tasted
in
their
falles
,
were
enough
to
deterre
vs
from
following
them
,
though
we
were
sure
to
speed
at
length
aswell
as
they
.
But
few
looke
at
the
bitter
,
but
at
the
sweet
onely
,
and
so
are
deceiued
.
Another
cause
why
God
hath
made
knowne
the
blemishes
of
the
faithfull
The
third
.
that
liued
in
former
times
,
is
,
to
teach
vs
our
duty
towards
our
brethren
,
that
if
we
heare
any
of
them
to
haue
falne
into
any
grieuous
offence
,
and
afterward
when
it
commeth
to
their
remembrance
,
that
they
take
such
a
deep
conceit
for
so
displeasing
God
,
and
lay
it
so
neere
their
heart
,
that
they
feare
it
cannot
be
forgiuen
them
,
I
say
,
when
it
thus
falleth
out
,
we
are
taught
by
this
our
dutie
;
and
that
is
,
to
incourage
and
helpe
to
vphold
them
in
meeknesse
,
and
with
our
exhortings
of
them
,
and
perswasions
to
rise
vp
and
returne
againe
,
to
comfort
them
also
when
wee
see
them
repent
,
and
to
beare
with
their
infirmities
,
and
not
to
condemne
and
forsake
them
,
good
things
being
found
in
them
,
remembring
our selues
who
would
be
glad
to
be
helped
vp
,
when
we
haue
falne
,
rather
then
to
be
shamed
,
forsaken
,
and
left
to
our selues
.
To
this
end
is
that
of
the
Apostle
,
Brethren
,
if
any
be
fallen
by
infirmity
,
Gal.
6.
1.
you
that
are
spirituall
,
that
is
,
indued
with
more
grace
,
and
seasoned
with
more
fruites
of
Gods
spirit
,
restore
such
an
one
,
that
is
,
doe
your
indeuour
with
meekenesse
to
raise
him
,
considering
your selues
.
The
vse
,
in
generall
,
of
this
whole
discourse
,
is
,
to
bee
afraid
to
offend
,
seeing
wee
bee
so
vnwilling
to
heare
of
any
rebuke
for
the
same
,
and
not
to
be
bold
to
sinne
by
authoritie
of
the
fathers
,
seeing
we
are
not
willing
to
take
Note
.
part
with
them
in
their
punishments
,
but
as
shame
and
sorrow
are
vnwelcome
to
vs
,
so
let
the
sinnes
be
also
that
bring
them
.
For
they
quench
faith
,
weaken
grace
,
and
loose
our
good
name
,
beside
the
hindering
of
many
duties
.
The
Lord
speaking
of
his
faithfull
ones
,
saith
:
If
they
sinne
,
I
will
correct
Psalme
89.
31.
them
,
&c.
but
my
louing
kindnesse
I
will
neuer
take
from
them
.
If
then
he
meane
not
to
forsake
them
,
good
cause
why
hee
should
punish
and
correct
them
,
that
so
they
may
be
stopped
in
their
bad
course
,
and
driuen
backe
againe
.
As
Saint
Paul
to
Timothy
saith
,
I
am
perswaded
that
the
Lord
had
mercie
vpon
1.
Tim.
1.
15.
me
,
as
well
for
other
mens
example
and
benefit
as
mine
owne
.
And
thus
by
such
examples
duly
considered
,
and
by
the
Scripture
,
wee
haue
consolation
and
hope
.
So
that
farre
be
it
from
vs
to
say
:
[
Nay
,
if
hee
be
fallen
,
let
him
shift
for
himselfe
,
I
had
better
opinion
of
him
then
hee
deserued
,
now
I
see
,
he
is
an
hypocrite
,
a
Demas
,
a
reuolter
.
]
But
oh
man
,
is
this
the
way
for
thee
to
procure
to
thy selfe
compassion
from
others
,
if
thou
shouldest
fall
so
,
and
hadst
the
like
need
?
If
thou
sayest
;
God
forbid
I
should
stand
in
such
need
.
I
answer
thee
:
Thou
shalt
doe
wisely
in
preuenting
such
an
occasion
:
but
that
is
not
done
by
an
high-minded
conceit
that
such
a
thing
shall
not
befall
thee
,
but
rather
by
feare
of
thy selfe
,
and
thy
frailtie
.
Neither
by
thy
tendernesse
to
others
shalt
thou
be
made
the
more
subiect
to
fall
,
but
the
more
watchfull
against
falling
.
But
lest
thou
shouldest
say
,
I
shall
not
fall
,
heare
the
Apostle
saying
,
Lest
thou
thy selfe
be
preoccupated
,
and
doe
the
like
.
That
Gedeon
had
fallen
wee
haue
heard
:
now
it
followeth
,
that
wee
see
how
.
One
of
his
particular
blemishes
was
,
that
he
had
many
wiues
:
as
for
Doct.
2.
the
mentioning
of
his
sonnes
,
it
was
of
it selfe
,
neither
with
him
,
nor
against
him
,
but
is
spoken
of
,
to
make
way
to
the
next
chapter
.
But
poligamie
,
that
is
,
the
hauing
of
many
wiues
,
was
against
the
first
institution
.
For
though
the
Iewes
did
vse
it
,
yet
our
Sauiour
rebuketh
it
,
and
saith
,
it
was
not
so
from
Genes.
2.
24.
Matth.
19.
8.
Deut.
17.
17.
the
beginning
:
and
God
forbad
it
the
Kings
themselues
,
(
who
might
inioy
the
greatest
liberties
)
and
why
did
he
so
?
euen
because
it
turned
their
harts
from
God
.
For
such
hunt
after
pleasure
,
and
forsake
the
Lord
,
which
may
be
done
also
in
single
marriages
,
(
I
confesse
,
)
but
much
more
in
poligamie
1.
Cor.
7.
33.
being
vnlawfull
.
For
they
who
are
giuen
ouer
to
such
licentiousnesse
,
or
to
any
other
like
course
,
it
besotteth
them
,
and
maketh
them
drunken
therewith
,
in
such
sort
as
they
become
impotent
to
all
that
good
is
.
Besides
the
inconueniences
which
haue
accompanied
Polygamy
,
disagreement
,
iealousie
,
hatred
.
So
that
God
is
displeased
highly
at
the
hauing
of
many
1.
Sam.
1.
6.
wiues
.
But
some
will
obiect
:
What
is
this
to
vs
,
who
abstaine
from
many
wiues
and
are
prohibited
by
law
such
licentiousnesse
?
I
answere
,
yes
very
much
:
For
this
is
not
only
true
in
Polygamie
,
that
mens
harts
be
stolne
from
God
,
but
in
single
and
lawfull
marriage
also
,
the
same
may
bee
,
(
as
I
haue
said
before
)
yea
and
most
certainly
will
be
,
if
men
giue
themselues
the
bridle
,
and
consider
not
one
end
thereof
to
bee
the
restraining
of
them
from
strange
lusts
,
and
to
liue
holily
,
so
as
they
be
made
more
fit
by
their
marriage
to
their
seuerall
duties
,
which
the
most
doe
not
regard
.
For
they
who
by
their
vnseemely
speeches
and
offensiue
behauiour
towards
other
women
,
doe
too
apparantly
testifie
,
that
they
liue
vnchastly
in
marriage
,
and
offend
God
grieuously
thereby
,
much
more
would
bewray
their
leaudnesse
and
badnes
that
way
,
vncleannesse
of
body
also
,
but
that
either
they
are
restrained
by
law
and
shame
,
or
else
their
married
estate
is
mixed
with
many
fearefull
and
great
troubles
,
which
doe
any
their
lusts
,
in
somuch
as
many
who
would
giue
ouer
themselues
as
farre
as
the
worst
;
dare
not
,
seeing
they
are
so
cooled
and
held
downe
by
afflictions
.
They
are
wise
that
vse
their
marriage
as
an
helpe
,
whereby
they
hold
neerer
to
God
,
and
become
more
dutifull
and
they
that
doe
otherwise
,
if
they
be
the
seruants
of
God
,
shall
easily
see
their
abusing
of
it
by
awknesse
in
Gods
seruice
,
and
vntowardnesse
to
all
good
duties
:
but
if
they
be
wicked
and
vnconscionable
,
they
make
that
estate
of
marriage
sutable
to
their
other
parts
of
life
,
that
is
to
say
,
all
naught
.
In
that
it
is
said
further
of
Gedeon
,
that
hee
had
a
concubine
in
Sechem
,
Vers.
31.
that
was
another
of
his
blemishes
.
Whereby
as
by
other
we
may
know
,
that
they
were
vsed
of
men
then
,
as
well
as
wiues
.
They
were
inferiour
to
their
wiues
,
and
had
no
superioritie
in
the
familie
,
but
were
as
seruants
.
Which
was
euill
also
euen
as
Poligamy
.
In
Malachie
we
reade
,
that
they
who
after
Mal.
2.
15.
the
captiuitie
had
put
away
their
wiues
,
and
married
strange
ones
,
who
also
obiected
,
that
a
man
of
God
did
so
,
namely
Abraham
,
wee
reade
(
I
say
)
that
they
were
answered
thus
:
that
he
sought
a
godly
seed
,
and
did
it
not
of
lightnesse
,
or
wilfulnesse
,
so
that
although
it
was
not
according
to
the
first
institution
that
he
did
,
yet
in
as
much
as
it
was
not
reuealed
so
clearely
to
be
sinne
in
those
former
times
in
which
he
liued
,
as
it
was
since
,
it
was
no
iust
defence
for
those
,
who
comming
after
them
,
did
it
to
satisfie
their
lusts
when
they
had
more
light
about
the
will
of
God
,
and
knowledge
of
the
sinne
it selfe
,
and
also
what
an
euill
end
did
follow
it
.
And
the
same
teacheth
vs
,
who
Doct.
haue
a
rule
to
guide
our
actions
by
,
that
wee
may
in
no
wise
follow
examples
,
no
not
of
the
good
who
haue
done
against
those
rules
,
but
to
try
them
by
the
rules
,
as
Paul
requireth
it
of
the
Thessalonians
,
Trie
all
things
,
and
hold
1.
Thes.
5.
1.
Cor.
11.
1.
that
which
is
good
.
And
he
willeth
the
Corinthians
,
that
no
man
follow
him
,
but
as
he
followed
Christ
:
as
hath
been
noted
largely
before
.
We
are
also
here
to
consider
one
fruite
of
his
taking
of
that
concubine
,
2
euen
by
the
name
that
she
caused
Gedeon
to
giue
the
sonne
that
hee
had
by
her
,
to
wit
,
Abimelech
;
which
is
as
much
as
to
say
[
My
father
is
a
king
,
]
who
kindled
in
him
thereby
the
flame
of
bearing
rule
,
to
play
the
Tyrant
,
and
to
challenge
the
kingdome
as
due
to
his
father
,
which
yet
hee
refused
both
himselfe
,
and
also
that
it
should
be
giuen
to
his
sonnes
.
But
what
better
fruit
might
be
looked
for
,
when
Gods
ordinance
was
broken
?
(
See
the
like
in
Salomon
,
1.
King
.
11.
)
And
yet
this
she
did
who
might
worst
haue
done
it
,
1.
King
.
11.
3.
4.
causing
Gedeon
to
giue
him
the
name
of
the
Philistime
Kings
,
who
plaied
the
right
part
of
a
Philistime
when
he
grew
vp
,
and
rose
to
place
.
For
as
it
is
cleare
by
the
next
chapter
,
that
shee
was
a
wicked
woman
,
and
of
bad
kindred
,
and
had
induced
and
trained
Gedeon
to
her
desire
before
,
so
there
was
none
found
like
to
that
Abimelek
her
sonne
,
that
we
reade
of
in
his
time
,
neither
could
be
much
worse
then
he
,
either
before
or
after
him
.
Let
this
be
a
watchword
about
names
giuing
:
for
they
that
are
naught
,
will
take
euery
occasion
to
increase
their
sinne
,
euen
by
occasion
thereof
,
that
if
any
of
their
name
haue
been
noted
aboue
other
for
some
bad
qualitie
,
as
stoutnesse
and
stomacke
,
bragging
and
boasting
,
pot-companionship
,
or
such
like
,
oh
they
must
vphold
the
name
,
(
though
it
be
but
a
shaddow
,
as
Absoloms
pillar
,
)
and
so
be
sutable
to
their
name
,
if
it
occasion
them
euill
,
and
to
keepe
aliue
the
bad
practizes
and
course
of
them
that
bare
that
name
before
them
.
Euen
so
names
more
aduisedly
and
wisely
giuen
to
children
(
as
I
haue
taught
in
another
place
)
are
good
occasions
to
prouoke
them
to
their
duties
.
Besides
,
we
may
see
what
men
get
,
who
are
of
any
good
note
,
by
entring
3.
Doct.
vers.
31.
into
so
neere
a
league
,
and
hauing
so
inward
acquaintance
with
such
dames
and
mates
,
which
though
it
were
in
single
and
lawfull
marriage
,
yet
it
threatens
as
farre
as
man
may
iudge
,
an
extinguishing
of
the
good
sparkles
of
grace
in
them
that
are
so
matched
.
Which
should
cause
the
seruants
of
God
to
linke
themselues
in
marriage
with
women
,
more
like
to
themselues
in
religion
and
good
behauiour
.
And
for
them
for
whom
it
is
too
late
to
giue
this
warning
vnto
,
(
who
are
too
many
)
let
them
yet
receiue
and
imbrace
this
instruction
that
is
giuen
them
in
the
second
place
:
that
is
to
say
,
how
they
take
counsell
of
such
wiues
or
ill
companions
(
in
cases
doubtfull
and
and
dangerous
,
)
as
are
malicious
,
high-minded
,
quarrellers
,
contentions
,
waspish
,
couetous
and
gripers
,
or
in
a
word
,
voide
of
true
religion
.
Sampson
may
be
an
example
to
all
,
both
of
hearkning
too
farre
to
such
,
and
so
Gedeon
may
be
also
,
and
likewise
of
opening
and
telling
that
secret
which
is
not
meet
to
be
imparted
vnto
them
,
which
Sampson
did
to
his
great
reproch
and
abasement
.
But
here
an
end
of
this
seeing
of
both
these
last
points
I
haue
intreated
purposely
before
,
out
of
the
former
histories
.
THE
FIFTIE
FIVE
SERMON
ON
THE
EIGHTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Verse
32.
So
Gedeon
the
sonne
of
Ioash
died
in
a
good
age
,
and
was
buried
in
the
sepulcher
of
Ioash
his
father
in
Ophrah
,
of
the
father
of
the
Ezrites
.
33.
But
when
Gedeon
was
dead
,
the
children
of
Israel
turned
away
,
and
went
a
whoring
after
Baalim
,
and
made
Baal
berith
their
God
.
34
And
the
children
of
Israel
remembred
not
the
Lord
their
God
,
which
deliuered
them
out
of
the
hands
of
all
their
enemies
on
euery
side
.
35.
Neither
shewed
they
mercie
on
the
house
of
Ierubbaal
or
Gedeon
,
according
to
all
the
goodnesse
which
he
had
shewed
vnto
Israel
.
NOw
together
with
the
Chapter
,
the
holy
story
maketh
an
end
of
The
generall
summe
.
Gedeons
acts
:
and
maketh
mention
of
his
death
and
buriall
,
and
sheweth
what
the
people
of
Israel
did
afterwards
.
In
this
verse
it
is
said
,
he
died
in
a
good
age
.
For
seeing
some
of
his
faults
haue
been
spoken
of
,
to
leaue
them
so
,
would
haue
bred
some
doubts
,
he
hauing
done
many
good
things
,
therefore
his
end
is
here
set
downe
,
to
shew
,
that
both
hee
had
the
blessing
of
old
age
granted
him
,
and
also
that
it
was
blessed
with
many
good
things
by
God
vnto
him
.
The
same
that
is
said
of
him
,
is
Genes.
15.
15.
Genes.
25.
8.
said
of
Abraham
:
that
he
should
die
in
a
good
old
age
.
Which
speech
here
applied
to
Gedeon
,
and
affirmed
of
him
,
though
it
be
not
to
be
drawne
so
farre
as
to
prooue
he
died
godly
,
but
onely
noteth
fulnesse
of
daies
,
and
1.
Chro.
29.
28.
prosperitie
in
this
life
,
yet
it
is
cleare
that
he
died
so
,
and
obtained
eternall
life
after
,
in
that
he
is
reckoned
among
the
faithfull
in
the
Epistle
to
the
Hebrewes
.
Heb.
11.
32.
Which
is
to
good
purpose
to
bee
set
downe
,
he
being
(
though
a
godly
man
,
yet
)
blemished
,
that
thereby
we
may
know
he
repented
.
By
this
we
are
taught
that
we
must
stablish
our
faith
,
hope
and
other
graces
Doct.
vers.
32.
of
God
begun
in
vs
at
our
first
conuersion
,
that
wee
may
bee
rooted
,
grounded
,
and
setled
therein
,
as
the
Apostle
willeth
the
Colossians
,
and
that
Colos.
27.
so
the
neerer
we
are
the
graue
,
the
more
glorious
and
fruitful
our
profession
may
be
,
and
in
our
age
we
may
more
flourish
then
in
our
youth
:
which
is
a
Note
.
thing
not
easily
found
nor
obtained
.
Therefore
the
Apostle
Saint
Peter
also
2.
Pet.
3.
17.
exhorteth
,
saying
:
Take
heed
,
that
ye
be
not
led
away
from
your
stedfastnesse
;
and
sheweth
how
that
may
be
like
to
be
,
euen
by
the
error
of
the
wicked
.
For
by
beholding
how
they
walk
,
who
haue
no
feare
of
God
at
all
,
and
by
harkning
to
their
subtill
counsell
,
and
poisoned
perswasions
,
we
shall
find
to
our
cost
,
that
there
is
no
small
force
to
draw
vs
after
their
cursed
example
,
wheras
we
were
in
a
good
course
before
.
If
Gedeon
so
mightily
and
oft
assisted
and
helped
,
did
yet
fal
in
such
manner
as
we
haue
heard
,
what
may
we
look
for
in
so
many
and
so
variable
cases
through
out
our
whole
liues
?
It
is
well
seene
in
this
age
,
what
need
they
haue
to
profit
by
this
doctrine
,
who
ranne
well
sometime
,
as
the
Galathians
did
,
but
yet
haue
suffered
themselues
to
Gal.
5.
7.
be
letted
,
so
that
they
obey
not
the
truth
,
which
they
began
and
professed
commendably
to
doe
.
Many
faults
both
to
the
wounding
of
the
conscience
,
and
the
offence
of
men
,
prouoke
God
daily
in
his
owne
children
,
and
make
faith
to
seeke
,
and
hope
to
waxe
faint
,
for
that
we
doe
not
labour
carefully
to
bring
forth
fruit
plentifully
thereof
,
and
to
hold
out
with
all
possible
endeuour
the
profession
of
our
hope
with
ioy
.
And
if
we
haue
trode
awry
,
and
begun
with
the
wise
virgins
to
slumber
,
yet
through
due
and
continuall
attending
vpon
Matth.
25.
5.
God
,
and
daily
and
oft
repairing
and
drawing
neere
to
him
,
wee
should
not
sleep
therein
,
but
make
haste
speedily
to
come
home
againe
vnder
the
Lords
wing
and
protection
,
where
only
true
safety
and
good
being
is
to
be
●ound
:
and
that
the
rather
,
seeing
the
poore
chicken
and
bird
void
of
reason
,
after
the
least
straying
,
longs
by
&
by
after
the
damme
,
and
to
be
vnder
her
wing
:
and
say
wee
therefore
euery
one
with
the
Prophet
to
the
Lord
,
O
forsake
me
not
ouer
long
:
and
euer
and
anone
looke
wee
that
all
be
well
with
our
soule
,
Psalm
.
119.
8.
that
there
be
peace
betwixt
God
and
vs
,
and
that
our
faith
and
repentance
waxe
not
stale
,
nor
loathsome
to
vs
.
And
make
wee
no
haste
to
rush
into
Note
.
shamefull
and
reprochfull
sinnes
,
for
neither
is
the
burthen
and
shame
of
them
easily
borne
,
nor
the
getting
out
of
them
;
and
the
recouering
of
our
selues
againe
from
vnder
such
bondage
,
easily
obtained
,
when
wee
be
once
fallen
into
them
;
whereof
,
by
many
occasions
much
hath
been
before
spoken
.
And
hereafter
the
long
mentioning
of
Gedeons
acts
followes
his
death
:
2
To
teach
vs
,
that
to
be
the
end
of
all
flesh
,
whether
the
life
be
short
or
long
,
as
Dauid
also
witnessed
in
other
words
,
saying
;
I
goe
the
way
of
all
the
world
.
1.
King
.
2.
2.
And
great
incouragement
wee
haue
to
prepare
and
haste
for
death
,
if
wee
haue
learned
aright
to
dye
,
seeing
with
our
being
with
Christ
,
which
is
best
of
all
,
there
are
with
infinite
other
vnutterable
prerogatiues
,
so
many
excellent
and
holy
seruants
of
God
gone
before
vs
thither
,
to
welcome
vs
.
Of
which
point
,
see
more
by
the
like
occasion
of
Ioshua
and
others
,
in
the
former
processe
of
this
booke
.
Now
the
last
of
the
things
that
followed
after
the
death
of
Gedeon
,
is
this
,
Vers.
33.
34.
to
wit
,
that
the
people
of
Israel
(
for
all
that
wee
haue
heard
God
did
for
them
)
fell
againe
to
Idolatrie
,
and
that
most
shamefully
.
And
by
this
we
see
Doct.
what
fearefull
things
follow
the
taking
away
of
good
gouernours
which
maintaine
true
religion
.
For
they
by
their
authoritie
haue
contained
and
held
the
people
within
compasse
,
who
being
dead
,
they
fall
away
.
Pray
therefore
earnestly
for
them
,
and
make
we
vse
of
their
liues
,
that
we
may
leade
1.
Tim
2.
2.
a
godly
and
peaceable
life
vnder
them
.
For
contrariwise
when
other
that
know
not
the
Lord
,
rise
vp
in
their
roomes
,
the
people
shall
haue
sorrow
their
bellies
full
.
The
like
may
be
said
of
godly
preachers
and
parents
,
what
a
losse
it
shall
bee
to
the
people
of
God
,
whom
they
shall
leaue
behinde
,
to
forgoe
them
.
But
of
this
at
large
in
the
second
Chapter
.
Their
sins
were
these
two
:
One
,
that
they
tooke
Baal-berith
,
as
they
called
2
him
,
for
their
God
:
the
other
,
that
they
forgot
the
Lord
their
God
.
This
Idoll
they
called
the
Lord
of
league
,
whose
Image
they
set
vp
.
Herein
consisted
their
worshipping
of
him
,
that
they
acknowledged
the
good
things
that
they
receiued
,
to
bee
giuen
them
of
him
,
and
the
remouing
of
their
troubles
to
bee
from
him
also
.
And
to
ascribe
these
to
a
stocke
,
what
was
it
but
to
goe
a
whoring
after
it
,
as
here
it
is
said
they
did
,
from
the
true
and
liuing
God
?
And
hauing
ioyned
themselues
to
him
,
they
forsooke
and
forgot
the
Lord
God
,
who
had
done
all
good
things
for
them
.
And
this
and
no
better
is
the
worship
and
seruice
which
our
deuoutest
votaries
in
popery
doe
giue
vnto
the
Lord
at
this
day
,
as
to
him
that
will
compare
the
religion
of
the
one
with
the
other
will
easily
and
soone
appeare
.
See
somewhat
of
this
their
sinne
in
Chapter
2.
11.
13.
Furthermore
,
this
example
teacheth
how
inconstant
we
are
in
all
good
beginnings
and
courses
,
and
how
ready
wee
are
to
decline
and
turne
away
from
thence
,
euery
one
to
that
whereto
his
false
and
deceitfull
heart
carrieth
him
:
whether
to
Poperie
or
any
other
loose
and
vnfaithfull
seruing
of
God
in
hypocrisie
:
as
to
say
,
Lord
,
Lord
;
and
to
draw
neere
to
him
with
the
body
,
the
heart
being
far
from
him
:
while
no
conscience
is
made
of
dutie
Matth.
7.
21.
Matth.
15.
8.
towards
him
.
Whereas
the
only
forgetting
of
the
kindnes
of
the
Lord
our
God
,
who
onely
hath
fed
,
preserued
,
deliuered
and
inlightned
vs
vnto
the
life
to
come
,
and
who
(
in
one
word
)
hath
been
all
in
all
vnto
vs
,
I
say
,
this
onely
forgetting
him
,
and
the
suffering
of
his
benefits
to
slip
out
of
our
mindes
,
is
sinne
of
it selfe
most
grieuous
and
great
,
without
the
other
,
as
we
Note
.
haue
seene
chap.
2.
2
,
3.
and
in
this
chapter
also
I
haue
said
the
like
of
this
point
,
vers.
27.
The
vnthankfulnes
of
the
people
towards
Gedeons
posteritie
is
set
downe
Vers.
35.
in
this
verse
,
which
is
further
expressed
in
the
next
chapter
:
as
in
this
,
that
they
suffered
his
sonnes
to
be
slaine
:
their
sinne
is
aggrauated
hereby
,
that
he
had
done
so
great
things
for
them
,
as
to
deliuer
them
out
of
so
fearefull
bondage
,
as
we
haue
heard
they
were
in
to
the
Midianites
.
But
in
this
they
did
like
themselues
.
For
(
not
to
repeate
that
which
I
haue
said
hereof
twice
in
this
chapter
,
vers.
18.
22.
)
we
may
be
sure
of
this
,
(
as
we
see
here
in
these
)
that
they
who
are
vnfaithfull
and
vnthankfull
to
God
,
are
not
to
be
trusted
that
they
will
deale
better
with
men
.
This
both
the
heauenly
order
of
the
law
of
God
teacheth
,
and
many
examples
also
.
As
Abraham
said
;
I
saw
that
the
feare
of
God
was
not
in
this
place
,
and
therefore
what
trustinesse
is
to
bee
Genes.
20.
11.
looked
for
to
me
of
men
?
And
likewise
that
example
of
the
vnrighteous
Iudge
sheweth
as
much
,
that
neither
feared
God
,
nor
reuerenced
man
.
This
measure
Luke
18.
2.
our
Sauiour
found
among
his
owne
countrey
men
,
when
he
had
done
many
great
good
workes
among
them
,
yet
they
would
haue
stoned
him
Ioh.
10.
32.
for
them
.
And
why
?
for
they
were
not
faithfull
to
God
.
Doe
we
our
duties
therefore
of
conscience
to
God
,
that
so
wee
may
not
faile
toward
men
.
For
otherwise
from
vs
nothing
is
to
bee
looked
for
,
but
vnfaithfulnes
to
men
,
and
euill
example
,
vtterly
vnbeseeming
vs
,
when
time
shall
serue
to
bewray
and
sift
vs
:
which
(
as
the
prouerbe
saith
)
is
the
mother
of
truth
,
and
reuealeth
that
which
was
long
hidden
.
Now
to
end
the
chapter
with
the
answere
of
an
obiection
.
It
is
marueiled
Obiect
.
at
,
that
God
suffered
this
Idolatrie
and
superstition
so
long
vnpunished
.
For
such
as
obiect
thus
,
thinke
that
it
fell
out
a
little
after
the
victorie
,
as
it
is
sure
Gedeon
asked
of
the
people
the
earings
that
made
the
Ephod
,
by
and
by
after
the
victorie
,
whereas
yet
Gedeon
continued
fortie
yeeres
after
this
.
But
it
is
answered
by
S.
Austine
,
who
in
such
a
case
,
being
no
article
of
our
faith
,
Answ.
may
haue
his
iudgement
approoued
,
and
receiued
,
being
likely
;
and
not
being
answered
by
the
Scripture
.
He
saith
,
that
though
the
gold
was
gathered
soone
after
the
victory
,
yet
the
Ephod
was
not
made
by
and
by
,
but
long
after
,
to
wit
,
about
the
end
of
Gedeons
life
.
Or
if
it
were
made
sooner
,
yet
it
was
not
abused
till
toward
his
death
.
But
of
vncertainties
we
are
not
to
ground
any
instruction
,
and
therefore
here
an
end
.
THE
FIFTIE
FIVE
SERMON
IS
CONtinued
on
the
ninth
Chapter
of
Iudges
.
Verse
1.
Then
Abimelech
,
the
sonne
of
Ierubbaal
,
went
to
Shechem
to
his
mothers
brethren
,
and
communed
with
them
,
and
with
all
the
familie
and
house
of
his
mothers
father
,
saying
,
2.
Say
,
I
pray
you
,
in
the
audience
of
all
the
men
of
Shechem
,
Whether
is
better
for
you
that
all
the
sonnes
of
Ierubbaal
,
which
are
seuentie
persons
reigne
ouer
you
,
either
that
one
raigne
our
you
?
Remember
also
that
I
am
your
bone
and
your
flesh
.
3.
Then
his
mothers
brethren
spake
of
him
in
the
audience
of
all
the
men
of
Shechem
all
these
words
:
and
their
hearts
were
moued
to
follow
Abimelech
:
for
said
they
,
he
is
our
brother
.
4.
And
they
gaue
him
seuenty
peeces
of
siluer
out
of
the
house
of
Baal-berith
,
wherewith
Abimelech
hired
vaine
and
light
fellowes
which
followed
him
.
5.
And
he
went
vnto
his
fathers
house
at
Ophrah
,
and
slew
his
brethren
,
the
sons
of
Ierubbaal
,
about
seuentie
persons
vpon
one
stone
:
yet
Iotham
the
youngest
sonne
of
Ierubbaal
was
left
,
for
he
hid
himselfe
.
6.
And
all
the
men
of
Shechem
gathered
together
with
all
the
house
of
Millo
,
and
came
,
and
made
Abimelech
King
in
the
plain
,
where
the
stone
was
erected
in
Shechem
.
THe
summe
of
this
Chapter
I
will
first
set
downe
,
as
vsually
I
doe
,
together
The
summe
and
parts
of
this
Chapter
.
with
the
parts
of
it
,
which
are
three
.
The
first
this
:
namely
,
how
Abimelech
seeking
the
kingdome
,
and
hauing
got
the
men
of
Shechem
on
his
side
,
killed
all
his
seuentie
brethren
,
except
one
:
and
this
to
the
seuenth
verse
.
The
second
,
the
heauie
prediction
of
his
ouerthrow
by
that
one
brother
Iotham
,
who
escaped
his
bloodie
hands
,
which
denounced
destruction
to
him
,
and
to
the
men
of
Shechem
.
And
this
to
the
22.
verse
.
The
3.
is
,
how
that
which
was
threatned
&
foretold
by
Iotham
,
the
son
of
Gedeon
,
remaining
aliue
,
came
to
passe
,
and
was
fulfilled
,
concerning
the
ruine
and
ouerthrow
of
Abimelech
,
and
the
men
of
Sechem
,
and
that
by
the
mutuall
hatred
and
vexations
that
arose
betwixt
them
.
And
this
to
the
end
of
the
Chapter
.
Thus
the
Chapter
being
deuided
,
I
will
first
speake
of
the
former
part
of
it
,
as
it
lieth
in
order
,
and
handle
the
other
two
in
due
place
.
The
first
part
.
WE
are
to
consider
in
this
first
part
,
how
Abimelech
after
the
death
of
his
father
,
wounde
in
with
the
men
of
Shechem
,
to
make
him
king
,
and
for
this
purpose
slew
all
his
brethren
saue
one
;
and
this
to
the
7.
verse
.
And
for
the
effecting
of
this
,
it
is
said
here
that
this
Abimelech
went
to
his
mothers
kindred
:
for
he
saw
it
was
lost
labour
to
attempt
so
horrible
a
fact
by
his
fathers
friends
helpe
,
or
any
other
:
and
by
his
subtiltie
,
and
flatterie
,
he
wonne
their
hearts
to
be
willing
to
hearken
vnto
him
;
they
nothing
respecting
the
common
benefit
of
the
land
,
but
their
owne
priuate
commoditie
:
and
so
helped
him
forward
by
money
,
which
much
aduanced
his
purposes
:
and
thus
being
fleshed
(
for
the
more
secure
enioying
of
his
will
)
he
was
inboldened
to
kil
70.
persons
saue
one
,
of
his
brethren
,
and
then
(
as
they
thought
)
the
coast
being
cleare
,
these
Shechemites
went
about
to
make
him
King
,
and
performed
it
accordingly
.
And
thus
the
house
of
Gedeon
was
ouerthrowne
,
and
most
detestable
vsurpation
,
and
tyranny
by
Abimelech
,
came
in
.
Here
first
we
may
note
by
Abimelechs
going
to
his
mothers
kindred
to
Doct.
in
vers.
1
further
him
,
when
he
went
about
this
mischieuous
intent
,
in
seeking
to
be
king
;
we
note
(
I
say
)
the
cast
of
wicked
men
in
the
compassing
their
desires
;
that
is
,
when
they
intend
any
euill
,
they
wil
repaire
to
such
places
and
companies
,
as
they
thinke
are
for
their
purpose
,
and
(
if
they
haue
conuersed
with
better
before
)
yet
they
then
take
no
more
pleasure
in
their
company
any
longer
.
Not
that
they
neuer
goe
to
bad
company
,
but
when
they
goe
about
some
especiall
euill
.
For
it
is
their
meat
and
drink
,
and
pastime
to
conuerse
with
such
as
they
themselues
are
,
(
as
neere
as
may
be
)
cont●●nally
;
but
if
they
be
forted
by
education
,
cohabitation
,
or
other
occasions
with
better
then
themselues
,
(
as
it
comes
to
passe
oft
times
)
yet
euen
there
,
if
they
grow
to
affect
,
and
set
their
hearts
on
some
particular
more
mischieuous
practises
then
they
were
wont
in
times
past
,
they
will
(
if
it
be
possible
)
giue
them
ouer
,
as
no
companions
meet
for
them
,
and
breake
out
to
other
companie
,
and
conuerse
with
those
that
bee
of
their
owne
disposition
,
and
like
themselues
.
The
reason
is
,
they
be
not
onely
more
wearie
of
the
good
company
that
they
were
in
,
then
they
were
before
;
but
they
see
,
that
they
cannot
follow
their
bad
purposes
so
currantly
while
they
bee
among
them
,
neither
looke
they
for
any
aide
thereto
at
their
hands
,
as
they
doe
by
the
other
:
but
know
,
that
they
shall
bee
suspected
,
disswaded
,
hindred
,
and
broken
off
by
them
from
their
ill
purposes
.
And
what
maruell
?
for
this
changing
of
company
,
as
the
good
for
the
bad
,
ariseth
vpon
smaller
occasions
,
then
vpon
the
minding
and
intending
of
such
mischiefe
,
as
this
Abimelech
here
went
about
.
For
they
in
the
sixth
of
Iohn
,
when
they
had
taken
a
pritch
against
our
Sauiour
,
Iohn
6.
66.
it
is
said
of
them
,
that
they
walked
no
more
with
him
,
and
much
more
and
sooner
men
doe
this
,
when
they
purpose
wickednesse
.
Absolon
therefore
2.
Sam.
15.
10.
when
he
intended
to
rebell
against
his
father
,
got
him
away
,
and
gathered
companie
fit
for
such
a
purpose
,
his
fathers
house
was
a
prison
and
wearisome
vnto
him
.
And
Iudas
,
when
he
went
about
to
betray
his
Master
,
forsooke
and
left
the
company
of
him
,
and
the
Apostles
,
and
went
to
the
Pharisies
,
the
most
deadly
enemies
of
Christ
,
and
lincked
himselfe
in
with
them
.
But
most
clearely
we
see
this
in
the
like
fact
of
Adoniah
,
1.
Kin.
1.
reported
by
Nathan
to
Dauid
in
this
manner
:
Me
(
saith
hee
)
thy
seruant
,
and
Zadocke
the
1.
King
.
1.
25.
Priest
,
and
Salomon
thy
sonne
,
he
hath
not
called
:
(
why
?
they
were
not
for
his
tooth
)
but
Ioab
the
captaine
,
and
Abiathar
the
Priest
,
and
some
of
his
younger
brethren
,
men
fitter
for
his
ambitious
humour
:
them
hath
hee
called
;
crie
before
him
and
they
say
,
God
saue
King
Adoniah
.
And
euen
so
it
is
still
at
this
day
,
as
I
haue
said
.
For
there
are
many
bad
mixed
with
the
good
,
and
company
with
them
in
sinister
respects
,
for
some
benefit
they
looke
for
,
or
credit
thereby
,
or
for
their
safety
,
who
yet
when
they
see
their
time
,
wind
out
from
them
,
and
ioyne
to
other
companie
,
much
like
to
Simon
Magus
,
when
he
saw
the
Apostles
were
not
for
him
.
And
it
is
an
ill
signe
when
they
doe
so
,
I
meane
,
to
forsake
the
societie
and
fellowship
of
good
people
,
and
company
with
the
bad
.
For
though
there
was
no
great
hope
of
some
of
them
,
when
they
were
at
the
best
,
and
when
they
were
by
meanes
of
their
calling
and
imployments
sorted
into
the
company
of
the
godly
,
because
they
had
no
pleasure
nor
delight
in
them
,
but
rather
their
hearts
were
farre
from
them
,
euen
then
,
when
in
place
they
were
most
neere
them
:
yet
they
were
in
the
way
all
that
while
,
to
good
,
and
to
be
wrought
vpon
,
or
drawne
on
,
one
time
or
other
,
while
they
abode
in
such
places
and
companies
,
if
God
had
been
pleased
to
worke
in
them
:
but
when
they
leaue
,
and
forsake
them
,
and
so
bewray
themselues
in
their
colours
,
though
they
should
meane
no
worse
;
then
their
woe
commeth
vpon
them
,
and
they
wrap
themselues
deepely
into
mischiefe
and
misery
,
with
little
hope
of
recouery
,
or
getting
out
againe
,
yea
,
or
being
stopped
in
that
their
bad
course
.
And
yet
this
I
say
,
that
such
as
keepe
company
with
those
that
are
religious
,
and
take
no
good
by
them
,
they
are
deepely
bewitched
,
couering
their
hypocrisie
,
with
the
cloake
of
good
companie
:
as
Christ
told
them
,
who
answered
Luke
13.
26.
him
,
that
they
had
eaten
and
drunke
in
his
company
:
although
for
the
most
part
,
this
prooueth
true
of
them
,
that
if
a
man
once
spie
out
their
leaudnesse
,
and
will
not
allow
them
in
their
euill
course
,
but
tell
them
of
it
,
they
will
away
from
them
,
if
they
can
,
forthwith
,
and
count
them
their
enemies
.
But
,
as
they
are
wearie
of
such
without
any
iust
cause
,
so
they
must
know
,
that
they
from
whom
they
depart
,
are
wearie
of
them
for
good
cause
;
and
desire
,
(
if
they
may
doe
it
lawfully
,
and
can
haue
no
good
hope
to
reclaime
them
)
to
depart
from
them
also
,
as
Moses
did
,
(
when
hee
was
able
to
iudge
Heb.
11.
24.
what
hee
did
)
from
the
house
of
Pharaohs
daughter
,
and
as
Salomon
counselleth
vs
to
doe
in
a
case
much
like
,
saying
:
Seest
thou
a
man
in
whom
Prou.
14.
7.
there
are
not
the
lippes
of
wisdome
,
depart
from
him
.
The
vse
that
the
godly
ought
to
make
of
this
,
is
:
to
learne
of
such
as
are
wiser
in
their
kind
then
we
are
in
ours
;
that
is
,
alwaies
to
be
carefull
to
vse
,
and
delight
in
godly
company
,
as
they
doe
in
the
contrary
;
and
by
no
meanes
to
depart
from
,
or
forsake
it
;
whereby
not
onely
we
may
shew
and
giue
proofe
,
that
we
our selues
not
only
warpe
not
,
neither
imagine
,
nor
set
our
hearts
on
euill
,
while
we
company
with
,
and
cleaue
fast
to
them
that
are
good
:
but
also
that
through
their
godly
instructions
,
counsell
,
reproofe
,
and
example
,
wee
seeke
to
get
all
possible
good
by
their
company
.
And
if
we
should
at
any
time
decline
by
some
occasion
,
yet
that
we
labour
to
bee
brought
backe
againe
into
the
right
way
,
and
so
continue
therein
:
and
as
for
the
fellowship
of
the
leaud
,
let
it
be
to
vs
more
odious
,
then
ours
can
bee
Psalm
.
15.
4.
to
them
,
as
I
haue
noted
.
The
bad
also
may
make
their
vse
and
profit
of
this
doctrine
,
in
this
manner
,
let
them
that
be
not
wholly
past
hope
,
but
walking
vp
and
downe
,
as
the
Psalmist
speaketh
,
in
the
counsell
of
the
vngodly
,
as
yet
Psalm
.
1.
1.
vnresolued
what
to
do
,
let
such
(
I
say
)
if
they
haue
any
care
of
themselues
,
draw
and
gather
to
good
company
.
For
want
whereof
,
and
by
the
contrary
,
they
grow
to
be
leaud
persons
,
as
drunkards
,
whoremasters
,
theeues
,
idle
ones
,
and
such
like
.
For
,
as
I
haue
noted
,
that
a
bad
man
,
that
hee
may
the
better
doe
euill
,
departeth
from
the
good
:
so
it
is
true
also
,
and
much
more
that
because
a
man
draweth
not
neere
the
good
at
all
,
therefore
he
is
the
easilier
carried
to
that
which
is
naught
.
And
as
they
are
iustly
to
be
suspected
to
be
badlie
disposed
,
who
cast
off
good
company
,
which
they
haue
seemed
to
imbrace
:
so
they
are
to
be
pitied
,
and
exhorted
to
the
frequenting
of
the
good
,
who
,
for
want
of
it
altogether
,
haue
fallen
into
bad
company
,
and
bin
seduced
thereby
.
Both
are
faultie
,
though
the
former
more
then
the
latter
.
For
the
latter
would
be
glad
(
such
as
are
of
the
simpler
sort
of
them
)
to
bee
aduised
,
and
profit
much
by
wholesome
counsell
:
the
former
who
haue
enioyed
it
already
,
are
wearie
of
it
,
and
seeke
to
shake
it
off
:
the
latter
,
although
they
are
flexible
,
and
easily
drawne
away
by
ill
example
:
yet
they
contriue
not
mischiefe
of
themselues
for
the
most
part
:
whereas
the
former
,
through
a
secret
lingring
after
their
lusts
,
doe
not
need
others
(
alwaies
)
to
call
them
on
,
but
they
themselues
rather
poyson
other
,
and
like
Abimelech
,
draw
others
to
them
:
no
companions
proouing
so
leaud
,
as
they
who
breake
from
the
good
.
Thirdly
,
let
them
that
are
among
the
good
(
so
placed
by
Gods
prouidence
)
acknowledge
it
to
bee
a
great
mercie
:
and
beware
of
that
subtiltie
and
falsehood
of
heart
,
whereby
they
depriue
themselues
of
the
fruit
of
it
.
Let
them
say
thus
:
If
credit
,
gaine
,
commendation
,
or
fauour
(
all
which
I
may
obtaine
by
the
cleauing
to
the
godly
)
seeme
so
much
to
be
desired
:
how
much
more
desirable
is
that
,
for
which
a
good
man
himselfe
is
to
bee
desired
,
I
meane
,
his
grace
?
which
as
it
may
well
goe
with
the
other
,
so
it
will
make
his
companie
to
be
alway
precious
,
and
much
esteemed
.
Contrariwise
,
what
is
it
that
makes
a
man
count
good
men
odious
?
Surely
a
bad
purpose
of
mischiefe
lesse
or
more
:
this
is
that
which
makes
him
to
be
rather
where
his
heart
is
,
and
whither
his
lust
carries
him
,
then
where
his
bodily
presence
is
.
Consider
then
what
an
odious
thing
is
that
,
which
causeth
such
odious
effects
?
It
is
a
foule
part
to
depart
from
the
good
.
How
much
more
to
flee
to
the
other
aduerse
partie
,
I
meane
the
tents
of
the
vngodly
?
and
most
of
all
,
that
which
caused
both
these
,
a
lust
of
the
heart
after
their
bad
qualities
.
Indeed
,
for
the
desire
of
a
man
(
be
it
good
,
or
euill
)
a
man
will
Prou.
18.
1.
separate
himselfe
:
meaning
from
all
which
might
hinder
it
.
Gehazi
,
for
his
couetous
desire
,
will
withdraw
himselfe
from
his
master
:
Demas
from
Paul
,
&c.
Yea
surely
,
for
his
sins
sake
a
man
will
deuide
himselfe
from
father
,
mother
,
kindred
,
as
Christ
saith
.
Is
not
this
odious
?
much
more
odious
then
is
that
for
which
a
man
wil
do
thus
.
Again
,
there
is
great
cause
of
this
meditation
,
because
some
(
not
knowing
themselues
to
be
so
euil
,
as
indeed
they
be
)
suspect
not
the
temptation
to
euill
,
ere
it
assaile
them
;
and
therefore
are
no
sooner
tempted
,
but
they
are
also
foyled
.
Hazael
,
when
he
came
to
the
Prophet
2.
King
.
8.
13.
Elisha
did
reuerence
and
acknowledge
him
so
farre
,
as
hee
saw
well
inough
what
good
he
might
haue
taken
by
him
,
and
at
that
time
he
framed
himselfe
to
dislike
that
euill
which
the
Prophet
told
him
he
should
worke
,
yea
,
he
detested
it
:
but
when
afterward
he
plaied
the
cruell
Tyrant
against
the
Church
of
God
,
he
shooke
off
all
due
remembrance
of
him
,
and
of
his
owne
words
to
him
,
which
were
good
then
,
euen
as
many
doe
in
the
like
case
.
No
wonder
,
for
he
was
false-hearted
,
and
neuer
loued
him
so
,
but
hee
might
hate
him
as
much
,
when
time
serued
.
Lastly
,
as
for
such
as
will
boast
that
they
are
for
all
companies
,
good
and
bad
;
and
can
apply
themselues
(
like
that
fish
)
to
all
colours
,
and
keepe
their
bad
purposes
to
themselues
,
let
such
impious
fellowes
(
farre
worse
then
the
former
)
feare
lest
he
that
found
out
Abimelech
for
his
sinne
,
will
not
let
them
escape
scotfree
for
theirs
,
which
are
not
inferiour
to
his
.
Touching
the
infection
of
bad
company
,
more
elsewhere
shall
be
spoken
in
a
fit
place
.
This
sonne
of
the
concubine
,
ye
haue
heard
,
went
to
,
and
among
them
Verse
2.
with
whom
he
was
likest
to
preuaile
,
and
to
this
end
,
that
he
might
be
made
King
:
the
which
his
father
vtterly
refused
for
himselfe
,
and
his
;
and
yet
this
monster
,
borne
out
of
time
,
regarding
neither
God
,
nor
father
,
most
impudently
sought
the
kingdome
against
his
will
and
liking
,
yea
and
against
all
right
.
Now
it
followeth
,
what
his
deuice
and
reason
to
them
of
Shechem
,
was
to
get
it
.
One
was
this
:
that
it
was
better
he
alone
should
be
King
then
seuenty
of
his
brethren
.
But
it
might
haue
been
answered
,
that
it
was
neither
needfull
,
nor
lawfull
,
that
hee
,
or
they
,
should
reigne
ouer
the
people
.
His
second
deuice
and
shift
was
,
not
for
the
publike
,
for
that
hee
was
neere
them
and
their
flesh
.
The
third
was
,
seeing
he
would
(
he
told
them
)
bee
for
their
priuate
benefit
:
for
that
he
pretended
to
them
,
that
he
being
of
their
kindred
,
hee
would
chiefly
seeke
their
peace
,
profit
and
preferment
.
All
which
was
but
cousonage
,
subtiltie
,
and
flattery
.
Here
in
that
this
wicked
instrument
,
the
sonne
of
a
good
man
,
rose
vp
to
Doct.
1.
attempt
,
and
worke
the
mischiefe
which
his
father
abhorred
,
wee
may
see
,
what
wicked
posteritie
come
oft
times
of
a
godly
seed
,
and
how
vnlike
the
parents
in
goodnesse
:
whereas
one
would
thinke
,
that
they
should
rather
labour
to
resemble
,
and
to
be
like
those
their
godly
parents
at
the
least
.
The
generation
after
Ioshuahs
time
,
degenerated
from
that
which
was
before
it
.
Ely
,
Samucl
,
and
Dauid
,
most
of
the
good
Priests
,
Prophets
,
Kings
,
had
wicked
children
,
euen
as
is
to
be
seene
in
all
ages
.
The
reason
is
;
first
,
the
want
of
good
education
,
when
they
are
vntaught
,
and
ill
gouerned
.
Secondly
,
as
the
best
corne
breedes
chaffe
,
so
the
godly
beget
their
children
not
as
they
are
godly
,
but
as
they
are
men
naturall
and
sinfull
:
neither
is
Gods
grace
tied
absolutely
to
them
,
for
their
parents
sake
.
Thirdly
,
pride
,
stubbornnesse
,
wilfulnesse
,
and
seeking
of
libertie
in
youth
;
and
among
the
rest
,
this
is
not
the
least
,
the
multitude
of
bad
example
,
I
meane
which
are
fit
enough
to
poyson
the
best
natures
,
though
they
haue
both
instruction
,
and
outward
gouernment
.
So
that
many
leaud
youths
are
trained
vp
at
the
great
cost
of
their
parents
,
who
yet
lose
all
,
and
their
hope
also
,
their
children
not
walking
in
their
steps
.
Oh
what
multitudes
are
there
of
such
in
our
age
?
In
which
(
yet
there
is
more
done
for
making
them
good
,
(
especially
in
some
places
)
then
hath
been
in
former
times
,
though
they
are
rare
,
who
offend
not
herein
euen
in
the
sight
of
others
.
A
thing
much
to
be
lamented
,
to
see
so
many
youths
vnlike
their
good
parents
:
but
where
none
or
weake
meanes
are
vsed
to
make
them
better
,
it
is
not
to
be
marueiled
at
.
The
woe
to
both
,
is
not
knowne
commonly
,
Note
.
til
it
be
so
felt
,
that
it
is
past
remedying
.
The
beholding
of
the
contrary
,
as
it
is
rare
,
so
it
is
goodly
and
beautifull
.
But
it
is
a
great
cause
,
why
the
death
of
children
before
they
come
to
proofe
,
should
be
borne
patiently
,
seeing
it
is
not
to
be
doubted
,
but
that
most
of
them
are
taken
away
at
the
best
,
and
who
knoweth
to
what
woe
they
might
be
brought
,
if
they
should
liue
?
It
is
to
be
lamented
that
the
examples
of
good
parents
being
so
few
,
yet
euen
of
these
few
,
few
(
to
speake
of
)
preuaile
with
their
children
:
from
whence
the
common
complaint
of
all
sorts
is
,
as
theirs
to
Samuel
.
A
good
father
:
but
2.
Sam.
8.
5.
the
child
walkes
not
in
his
steps
.
For
the
infinite
bad
parternes
of
gouernours
,
are
generally
embraced
:
none
fearing
to
follow
where
they
haue
led
the
dance
,
no
,
though
it
bee
to
destruction
,
as
if
all
the
beasts
of
the
forrest
should
each
follow
the
tract
of
his
fellow
,
to
the
den
of
the
Lion
,
because
till
they
be
within
the
den
,
and
past
recouery
,
there
appeares
in
the
footsteps
no
danger
.
It
is
said
of
Iacobs
ewes
,
that
beholding
the
pilled
roddes
laid
in
their
water-troughes
,
they
conceiued
particoloured
lambes
forthwith
:
and
so
a
man
would
thinke
that
so
neere
and
domesticall
examples
,
as
good
parents
are
to
their
children
,
(
who
are
nourished
by
them
,
grow
vp
with
them
,
and
are
warmed
by
their
heate
,
as
Nathan
speakes
of
the
poore
mans
2.
Sam.
12.
3.
sheepe
:
yea
haue
the
benefit
of
the
familiar
instruction
,
and
conuersation
,
of
such
as
are
of
their
owne
disposition
,
and
nature
:
)
a
man
would
thinke
,
(
I
say
)
that
such
should
take
after
them
in
grace
,
as
they
doe
resemble
them
in
their
visage
,
or
naturall
properties
.
A
man
would
thinke
,
that
they
should
(
as
it
were
)
through
a
mutuall
feeling
of
the
ioy
which
a
good
parent
hath
of
a
wise
child
,
and
of
the
sorrow
by
the
contrary
:
that
they
should
also
reioyce
in
following
their
goodnesse
.
Thus
wee
might
thinke
,
and
thus
it
should
be
,
if
God
in
his
secret
iudgement
had
not
prepared
some
(
euen
of
them
also
)
to
the
euill
day
.
It
is
said
of
Elie
his
children
:
they
hearkned
not
1.
Sam.
2.
25.
to
their
father
,
because
God
had
determined
to
destroy
them
;
to
wit
,
for
the
in
expiable
offence
they
had
caused
to
the
people
by
their
polluting
the
holy
things
of
God
.
And
so
also
,
it
is
pitifull
to
thinke
that
the
other
sort
,
the
posteritie
of
bad
parents
,
dare
venture
so
confidently
to
goe
where
their
ancestours
haue
gone
;
as
it
were
taking
sinne
by
tradition
from
them
,
yea
filling
1.
Pet
1.
18.
Matth.
23.
32
vp
the
measure
which
they
attained
not
to
,
as
our
Sauiour
speaketh
This
in
a
manner
,
is
generally
seene
:
and
where
it
is
in
a
few
otherwise
,
there
another
father
,
euen
the
Father
of
Christ
hath
reuealed
it
from
heauen
,
flesh
and
blood
hath
not
taught
it
.
And
this
dregge
of
Poperie
is
naturall
,
without
teaching
:
to
make
it
a
strong
piller
of
a
mans
religion
to
do●
as
the
forefathers
haue
done
.
In
the
story
of
the
Church
it
is
reported
▪
that
a
certaine
Heathen
Prince
hauing
receiued
so
much
light
of
true
religion
,
that
hee
was
content
to
bee
baptized
:
yet
when
hee
came
to
the
water
,
stopped
,
and
asked
the
Minister
this
question
:
Whether
haue
more
of
my
ancestors
(
being
vnbaptized
)
gone
to
heauen
,
or
hell
?
To
hell
,
saith
the
Minister
.
So
will
I
then
,
said
he
,
and
refused
Christianitie
vrterly
.
Yea
doubtlesse
,
nature
teacheth
no
better
then
this
,
euen
rather
to
go
to
hell
with
the
parents
,
then
to
heauen
without
them
.
Both
these
,
I
say
,
are
lamentable
:
as
for
the
vse
that
both
sorts
are
to
make
thereof
,
I
shall
not
need
to
insist
vpon
it
here
,
hauing
oft
vrged
it
in
other
places
.
Now
of
his
shifts
,
which
I
will
put
together
for
breuitie
sake
,
matter
arising
The
vnfolding
of
the
second
verse
.
so
plentifully
.
And
marke
by
what
fraud
he
goeth
about
it
,
insinuating
with
them
,
that
it
he
be
not
King
ouer
them
,
then
his
seuenty
brethren
must
reigne
together
.
But
that
he
thought
they
would
neuer
allow
,
or
consent
to
.
Secondly
,
where
hee
telles
them
,
it
were
better
be
so
,
that
he
reigned
;
it
was
vntrue
also
,
for
that
is
best
alwaies
that
God
appoints
,
who
did
detest
this
.
Thirdly
,
in
that
he
setteth
out
himselfe
,
as
though
hee
should
say
,
who
is
firter
for
your
benefit
then
I
?
they
ought
to
haue
knowne
,
that
in
creating
of
Magistrates
,
the
publike
,
and
not
the
priuate
commoditie
is
to
be
respected
.
That
which
we
haue
tolearne
hereby
,
is
this
:
that
all
shifts
and
subrile
Doct.
2.
practises
are
ready
at
hand
with
them
that
intend
mischiefe
:
and
that
which
they
goe
about
,
is
by
lying
,
cogging
,
and
falshood
.
But
as
for
the
Lord
in
their
dealings
,
he
must
stand
by
,
and
a
same
off
.
The
reason
of
both
is
,
the
Ierem.
17.
9.
heart
of
men
is
euill
aboue
measure
,
and
is
deepe
,
and
hath
many
abominations
in
it
.
They
deuise
,
and
goe
to
worke
without
him
,
and
we
see
likewise
that
thereafter
they
prosper
.
To
these
way
bee
added
other
,
and
some
that
professe
the
Gospell
,
who
should
be
ashamed
to
be
found
so
grossely
to
degenerate
,
as
to
vse
like
practises
to
the
other
,
though
they
be
couered
with
some
fairer
shewes
,
who
cast
off
God
and
say
in
their
hearts
,
depart
from
vs
,
Iob.
21.
14.
we
desire
not
to
haue
acquaintance
with
thee
.
These
shal
one
day
know
and
that
to
their
cost
,
that
they
should
haue
been
examples
vnto
other
in
good
life
,
as
they
did
professe
,
without
which
they
shall
surely
come
to
naught
.
Besides
the
subtiltie
of
the
hart
,
there
is
another
cause
of
this
,
euen
the
craft
of
Satan
,
(
who
rules
in
his
children
)
teaching
them
how
to
contriue
,
and
warpe
all
subtile
shifts
,
and
policies
,
both
to
atchiue
their
euill
purposes
,
and
to
defend
them
being
brought
to
passe
:
And
some
of
his
schollers
finding
this
trade
to
follow
their
hand
,
as
they
desire
,
make
it
their
chiefe
worke
,
to
inuent
euill
and
mischiefe
,
and
excuses
to
couer
it
withall
:
they
are
not
where
they
would
be
,
if
they
be
otherwise
occupied
.
Our
mother
Genes.
3.
12.
13
Eue
learned
it
from
the
beginning
,
of
him
the
father
of
shifts
and
lies
,
(
for
they
goe
together
)
for
her
posteritie
:
though
some
seeme
to
haue
it
entailed
vnto
them
,
aboue
others
.
As
,
who
almost
,
can
be
so
suddenly
come
vpon
,
but
he
hath
a
shift
in
readinesse
?
and
though
all
bee
not
a
like
plausible
,
yet
(
as
the
prouerb
is
)
a
bad
one
is
better
then
none
at
all
.
By
this
let
none
thinke
that
all
policie
is
forbidden
:
for
Nathan
and
Bathsheba
had
plotted
a
wise
course
,
but
that
was
to
the
great
good
of
Church
and
Common-wealth
,
&
that
by
honest
meanes
,
against
Adoniah
,
as
appeares
by
1.
King
.
1.
1.
King
.
1.
12.
and
the
substance
of
the
deuice
was
true
,
holy
,
and
to
a
religious
end
,
for
it
tended
to
serue
Gods
prouidence
.
But
their
practise
warranteth
not
Absolon
,
Adoniah
,
or
any
such
as
they
,
whose
policie
is
wicked
and
cursed
:
much
lesse
the
hellish
plots
of
Iesuites
,
and
Papists
,
for
the
bringing
to
passe
their
designes
,
the
setting
vp
,
or
tolleration
of
their
idolatrous
religion
,
though
holinesse
,
and
the
Catholike
cause
be
still
pretended
,
and
authoritie
of
their
supreame
Vicar
.
The
titles
are
goodly
,
but
the
boxes
are
full
of
cursed
drugges
and
poyson
,
as
lying
,
slander
,
calumnies
,
treason
,
murther
,
confusion
:
all
badges
of
the
prince
of
darkenesse
,
whose
Vicar
he
is
.
Salt
is
good
:
but
if
it
hath
lost
his
sauour
,
it
is
good
for
nothing
:
Wit
and
spirit
,
present
speech
and
Matth.
5.
policie
are
good
,
but
if
they
bee
poysoned
with
those
ingredients
,
they
lose
their
sauour
,
grace
and
beautie
,
and
are
good
for
nothing
,
but
to
be
vsed
as
proppes
of
the
diuels
kingdome
.
Better
were
it
for
the
cunningest
craftes
man
in
this
trade
,
to
be
defeated
in
all
his
purposes
,
and
to
be
conuicted
and
take
shame
of
them
,
then
by
such
meanes
to
compasse
them
,
or
being
compassed
,
to
bolster
them
.
Neither
is
there
any
counsell
against
the
Almightie
:
his
hand
shall
find
them
out
at
length
,
and
countermine
them
,
as
(
blessed
be
his
name
)
hitherto
hee
hath
done
,
euen
the
deepest
and
furthest
fetches
of
them
.
Let
all
sorts
learne
by
this
,
and
namely
the
simple
hearted
,
to
Reu.
2.
24.
thank
God
that
he
is
no
more
acquainted
with
the
depth
of
Satan
,
I
meane
either
the
depth
of
sinne
,
or
the
depth
of
subtile
practises
and
shifts
thereof
:
and
they
who
are
more
ready
wittied
,
let
them
turne
it
from
playing
the
aduocate
to
such
a
fruitlesse
client
,
and
submit
it
to
the
simplicitie
of
the
word
,
to
be
guided
thereby
:
which
(
when
all
is
done
)
will
prooue
the
safest
,
when
the
other
shall
be
as
Adams
figge-leaues
.
Now
behold
here
in
these
men
who
were
of
his
mothers
kindred
,
how
soone
they
hearkened
vnto
this
corrupt
motion
of
that
Abimelech
,
and
so
Verse
3.
approued
of
his
deuice
and
suite
,
that
they
durst
propound
it
to
the
rest
of
their
neighbours
,
which
was
too
shamefull
for
themselues
to
open
their
eares
vnto
:
Like
vnto
whom
is
that
practise
of
those
Courtiers
of
Dauid
▪
●
the
aduancing
of
Adoniah
,
among
whom
were
also
many
of
his
brethren
2.
King
.
1.
9.
and
kinsfolke
.
By
this
we
may
see
how
kindred
are
blindfolded
to
beare
one
with
another
;
breaking
through
shame
,
modestie
,
yea
and
honestie
also
;
regarding
no
other
thing
but
this
,
that
they
are
their
flesh
,
and
they
take
part
with
them
,
be
the
matter
that
moues
them
neuer
so
bad
.
For
example
,
how
are
parents
blinded
in
their
children
,
and
carried
by
them
almost
to
any
perswasion
:
and
that
without
all
Christian
wisedom
or
regard
?
being
sometime
incensed
by
them
against
those
that
are
good
;
and
yet
not
reprouing
,
but
winking
at
their
childrens
faults
,
and
giuing
them
their
will
so
farre
till
themselues
blush
,
&
smart
for
it
,
to
see
to
what
boldnes
they
grow
thereby
,
nor
taking
it
in
any
manner
contentedly
,
if
their
children
though
neuer
so
iustly
be
called
to
their
answere
for
their
doing
,
and
corrected
:
but
reuenging
it
rather
,
and
that
with
spitefulnes
.
Euen
so
,
what
disorders
are
faine
to
be
suffered
in
townes
,
while
euery
one
(
forgetting
the
Apostles
speech
,
that
it
is
an
higher
degree
to
back
a
sinner
,
then
to
commit
sinne
)
holds
with
his
Rom.
1.
32.
owne
kindred
,
so
that
none
must
stirre
against
them
,
but
the
towne
is
diuided
into
factions
,
and
parts
taking
for
their
cause
,
(
and
so
it
is
also
betwixt
carnall
friends
)
where
as
kindred
(
being
neerer
to
a
man
then
other
good
acquaintance
,
or
companie
)
ought
to
bee
the
first
that
should
bridle
,
controle
,
and
helpe
to
hold
vnder
their
kinsfolke
from
ill
rule
and
disorder
:
and
as
for
friendship
,
men
should
reach
it
out
,
and
shew
it
,
but
according
to
conscience
,
not
daring
to
abuse
the
bond
of
nature
,
to
brotherhood
in
euill
.
The
which
produceth
dangerous
effects
both
to
the
partie
wronged
,
the
parties
defended
,
and
also
the
parties
themselues
who
countenance
them
:
as
here
,
both
the
whole
common-wealth
,
Abimelech
,
and
the
Shechemites
smarted
all
by
this
confederacie
.
And
the
greater
,
and
the
more
authoritie
such
friends
,
kindred
or
parents
be
of
,
the
more
this
doctrine
toucheth
them
:
For
as
a
common
townesman
may
doe
in
a
towne
,
so
a
great
person
may
doe
in
a
shire
,
a
Prince
in
a
kingdome
:
euen
set
all
in
a
combustion
for
a
few
malefactors
sake
,
as
the
Beniamites
,
chap.
20.
did
for
the
defence
of
those
Sodomites
Iudg.
20.
of
Gibeah
.
Let
these
therefore
learne
of
the
common
speech
,
[
Vsque
ad
ar
as
]
that
is
,
as
farre
as
in
conscience
I
may
,
I
will
doe
the
part
of
a
friend
vnto
you
,
and
of
a
parent
:
but
if
ye
draw
me
beyond
that
,
I
leaue
you
:
neither
will
I
(
to
pleasure
you
)
make
God
my
enemie
.
Depart
from
me
:
yee
shall
finde
no
aide
at
my
hands
,
yee
adulterers
,
riotous
,
ill
companions
and
Psal.
101.
6
,
workers
of
iniquitie
.
And
let
all
sorts
take
their
lesson
,
if
not
from
the
holy
Ghost
,
yet
from
an
heathen
,
who
saw
cause
of
prescribing
this
rule
,
That
especially
this
must
be
lookt
to
,
lest
a
man
commit
any
thing
iniurious
,
or
vnlawfull
for
his
friends
sake
:
as
he
that
professed
he
would
burne
downe
the
Tower
of
Rome
,
if
his
great
patrone
willed
him
so
to
doe
.
Such
amitie
fitteth
Robbers
and
Traytors
,
better
then
Christians
.
Who
should
duly
weigh
,
whether
the
matter
bee
such
as
will
stand
with
their
profession
,
credit
,
and
equitie
:
otherwise
to
betray
them
is
faithfulnes
,
and
to
punish
them
,
and
(
as
the
law
was
)
to
cast
the
first
stone
at
them
,
is
good
seueritie
,
rather
then
to
betray
good
order
,
the
towne
,
or
Common-wealth
,
by
their
ambition
,
or
iniustice
.
Men
will
admit
of
this
in
generall
,
and
say
,
God
forbid
else
,
but
when
it
comes
to
the
push
,
they
shew
they
haue
the
same
disease
which
the
other
haue
;
(
as
these
Shechemites
had
the
same
sore
which
Abimelech
had
)
and
so
are
loth
to
smart
for
them
,
but
rather
smother
their
owne
sinnes
,
in
other
mens
.
But
of
this
I
say
the
lesse
,
because
the
two
next
points
aime
at
the
like
end
,
and
may
serue
as
an
inlargement
hereof
.
But
(
to
passe
from
these
)
wee
may
see
here
as
great
a
fault
in
the
men
of
Vers.
3.
4
Shechem
;
as
we
haue
seene
in
the
kindred
of
Abimelech
.
They
who
should
haue
trembled
at
the
hearing
of
such
a
matter
propounded
,
being
so
monstrous
,
and
horrible
;
and
should
haue
carried
it
to
them
that
were
in
authoritie
:
behold
how
they
applaud
and
like
of
it
;
yea
and
procured
money
also
to
the
furthering
of
it
:
which
,
all
wise
men
see
,
was
done
of
them
in
great
lightnes
,
and
rashnes
at
the
least
:
yea
,
that
was
one
of
the
smallest
euils
in
their
hearkening
to
them
.
And
by
this
note
the
ficklenes
of
the
multitude
,
Doct.
how
easily
it
is
to
bee
carried
euery
way
as
with
a
blast
,
neuer
weighing
or
considering
what
sound
reason
leadeth
them
to
in
their
doings
,
much
lesse
aduising
with
the
word
of
God
.
A
cleere
and
notable
example
of
this
ficklenes
and
lightnes
,
wee
haue
in
Luk.
19.
38.
compared
with
23.
13.
18.
the
Gospell
,
of
them
that
one
day
honoured
Christ
,
and
set
him
vp
,
crying
Hosanna
,
before
him
,
and
bowing
to
him
as
a
King
:
but
a
few
daies
after
,
when
the
Iewes
and
Pharisies
rose
vp
against
him
,
they
cried
in
another
So
in
the
former
chap.
verse
last
,
compared
with
the
22.
manner
,
Crucifie
him
,
crucifie
him
.
So
that
wee
see
how
such
are
not
to
be
rested
in
,
who
though
they
hold
with
religion
,
as
other
doe
,
and
good
order
in
words
,
yet
except
they
be
seasoned
with
sound
and
sauing
knowledge
,
and
grace
to
gouerne
themselues
in
the
course
of
their
liues
,
it
is
nothing
.
Compare
(
for
another
proofe
hereof
)
2.
Sam.
19.
43.
with
the
20.
2.
But
such
as
giue
themselues
to
sobrietie
&
staiednes
,
are
highly
to
be
esteemed
,
&
so
vsed
with
all
good
discretion
;
considering
how
soone
flesh
may
be
puffed
vp
,
and
ill
counselled
,
yea
&
they
are
to
be
incouraged
to
such
staiednes
and
constancie
,
in
a
Christian
and
well
ordered
course
:
which
they
that
are
fickle
,
not
regarding
,
but
holding
on
in
their
inconstancie
,
they
may
reade
their
destinie
,
that
as
miserable
as
they
are
alreadie
,
they
shall
daily
waxe
worse
and
worse
,
till
they
dye
as
they
haue
liued
.
But
this
offereth
it selfe
often
:
therefore
I
spare
any
further
discourse
of
it
:
Here
I
will
stay
2.
Tim.
3.
13.
for
this
time
.
THE
FIFTIE
SIXE
SERMON
ON
THE
NINTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceed
,
wee
haue
seene
how
these
wofull
men
of
Shechem
,
who
bewraying
by
the
forementioned
act
of
leaning
to
More
of
the
third
verse
.
a
bad
request
,
the
exceeding
wickednes
that
was
in
them
,
haue
yet
branded
themselues
with
another
note
of
infamie
like
the
former
,
which
doth
much
aggrauate
their
sinne
;
namely
this
:
that
liuing
in
the
fellowship
of
honest
citizens
,
who
should
haue
punished
euill
doers
,
and
haue
chaced
them
away
with
their
very
countenance
,
yet
behold
,
there
were
no
worse
to
be
found
there
then
themselues
.
They
who
should
haue
made
the
worst
afraid
of
their
iniquitie
,
by
their
executing
of
law
and
iustice
vp
●●
the
committers
;
euen
they
put
the
common
citizens
,
and
better
men
then
they
were
,
in
danger
of
their
liues
by
their
wicked
dealing
;
and
did
indeede
cause
them
both
to
lose
their
liues
,
by
bringing
in
an
vsurper
and
tyrant
,
to
spoile
and
make
hauocke
of
them
.
We
know
next
to
the
Prince
in
a
land
,
are
the
Peeres
and
Nobles
thereof
:
these
it
most
concerneth
to
assist
the
supreme
gouernour
in
the
execution
of
iustice
and
gouernment
.
And
yet
we
see
,
by
comparing
this
with
the
Chronicles
of
diuers
lands
,
that
these
often
haue
been
the
forwardest
in
defending
the
worst
causes
,
in
attempting
against
the
State
,
yea
and
(
in
the
vacancy
of
the
throne
and
kingdome
)
to
further
and
helpe
forward
vsurpers
in
their
vnlawfull
claime
,
against
the
vndoubted
heires
.
Whereby
we
learne
,
that
there
are
no
Doct.
●
.
in
verse
3.
worse
then
some
of
them
who
liue
in
ciuill
societie
with
others
;
who
also
are
trusted
with
the
peace
and
safetie
of
towne
and
citie
,
and
yet
by
the
iust
iudgement
of
God
,
pursuing
them
,
break
out
and
bewray
themselues
sometime
to
be
notorious
offenders
,
and
are
brought
forth
oft
times
by
their
due
deserts
,
to
shamefull
execution
with
other
euill
doers
;
Euen
as
we
reade
of
one
who
liued
in
the
tents
with
other
,
when
Israel
abode
in
the
desert
,
after
Leuit.
24.
.
4
they
came
out
of
Egypt
,
yet
being
a
blasphemer
,
was
taken
out
of
the
hoast
of
Israel
,
and
stoned
to
death
,
like
the
worst
malefactors
:
and
so
some
(
to
come
to
our
time
)
with
Ananias
are
found
,
though
they
bee
citizens
and
headborowes
,
to
be
forgers
,
sacrilegious
,
&c.
Others
,
of
the
same
condition
with
Achan
,
prooue
arrant
theeues
,
and
as
he
was
,
are
put
to
open
shame
and
reproch
,
Iosh.
7.
25.
as
well
as
rogues
and
masterlesse
hang-bies
,
and
some
are
found
with
Zimry
to
be
whoremongers
,
yea
worse
then
the
incestuous
,
and
no
better
Numb.
25.
8.
than
Sodomites
,
and
do
publikely
receiue
their
punishment
due
thereto
.
As
also
all
the
spies
,
being
yet
choice
men
among
the
Tribes
,
yea
of
the
chiefer
Numb.
14
37
sort
of
them
,
yet
perished
for
their
collusion
and
dissimulation
,
except
Caleb
and
Ioshua
.
These
are
not
light
and
small
matters
that
such
as
are
substantiall
,
and
of
good
reputation
among
their
neighbours
,
should
bee
brought
forth
thus
to
be
set
on
the
stage
to
be
gazed
on
with
the
worst
,
who
might
and
ought
with
the
best
,
to
haue
been
pursuers
and
punishers
of
other
euill
doers
:
and
their
infamy
shall
neuer
be
put
out
with
God
(
beside
the
shame
that
befalleth
them
here
before
men
,
)
without
vnfained
repentance
,
which
is
no
common
thing
,
as
the
world
(
yet
)
accounteth
it
.
And
to
passe
from
these
,
there
are
othersome
so
vile
,
irreligious
,
and
monstrous
in
another
maner
,
yea
and
euen
of
them
who
yet
beare
it
out
among
men
,
as
if
they
were
to
be
allowed
and
iustified
,
their
sinnes
being
not
punishable
by
the
law
of
the
land
,
nor
to
be
taxed
by
the
Magistrate
,
so
that
the
Lord
doth
execution
vpon
them
himselfe
,
causing
their
prophanenesse
,
atheisme
,
and
miserlike
worldlinesse
to
rise
vp
against
them
,
and
driue
them
to
hang
themselues
with
their
owne
halter
,
as
did
Ahitophel
the
great
counseller
,
and
Iudas
the
Apostle
,
when
he
became
a
traitor
.
These
whom
I
haue
now
mentioned
,
and
many
other
of
bad
note
,
being
found
among
the
ciuiller
sort
in
cities
and
townes
euery
where
,
who
yet
should
helpe
to
suppresse
vagarant
and
vnruly
persons
;
Oh
,
what
are
good
,
faithfull
,
and
friendly
neighbours
worth
,
and
how
highly
to
be
accounted
of
?
such
I
meane
,
as
among
whom
one
may
dwell
peaceable
,
and
without
feare
,
and
in
whose
faithfulnesse
a
man
may
rest
?
And
as
such
may
much
reioyce
,
though
their
infirmities
hold
them
vnder
,
so
yet
they
who
flourish
and
lift
vp
their
heads
on
high
,
and
count
themselues
the
onely
happie
people
,
because
they
are
more
righteous
,
as
they
call
it
)
that
is
to
say
,
counted
honest
,
and
ciuill
dealers
,
and
such
as
cannot
be
blemished
with
any
open
blot
and
staine
of
infamie
for
oppression
,
falshood
,
vncleannesse
,
and
yet
void
of
religion
,
euen
these
also
(
so
many
of
them
as
will
shew
themselues
wise
indeed
;
let
them
(
I
say
)
know
they
are
in
little
better
case
than
the
other
in
Gods
account
,
seeing
they
hate
to
be
reformed
.
And
for
all
their
vaunting
themselues
,
and
the
high
conceit
that
they
haue
of
their
good
estate
toward
God
,
as
if
they
were
the
only
religious
persons
,
yet
while
they
submit
not
their
neck
to
the
Lords
yoke
of
obedience
,
but
abhorre
and
scorne
such
as
they
thinke
go
beyond
them
in
sincere
piety
,
who
make
conscience
of
stricter
matters
,
(
as
the
world
count
them
)
as
idle
speech
,
pride
of
life
,
foolish
resting
,
filthy
pleasures
,
railing
,
slandering
,
lying
,
deceiuing
,
&c.
euen
they
,
most
certainely
haue
God
their
aduersary
,
and
because
they
repent
not
,
they
shall
likewise
perish
.
Doubtlesse
Luke
13.
3.
it
were
(
I
deny
not
)
to
be
wished
,
that
there
were
no
worse
in
townes
,
then
these
of
the
ciuiller
sort
,
and
it
were
greatly
for
the
benefit
of
the
common-wealth
,
that
grosse
villanies
were
rooted
out
among
them
,
&
common
vertues
practised
,
as
the
outward
worshipping
of
God
,
and
peace
with
men
.
But
yet
these
,
(
as
the
Scripture
testifieth
)
are
farre
from
happinesse
,
as
before
hath
been
noted
:
the
which
I
say
,
partly
lest
these
men
should
deceiue
themselues
and
others
,
with
an
erroneous
conceit
of
that
good
which
is
not
in
them
,
(
while
they
search
not
their
hearts
,
and
purge
out
the
filth
that
is
there
,
and
yet
glorie
of
repentance
:
and
partly
,
that
Gods
people
may
see
cause
of
endeuouring
after
a
further
measure
of
grace
and
true
holinesse
;
rather
then
to
faint
therein
,
and
breake
off
their
good
beginnings
.
And
the
Lord
doth
oft
times
therefore
plucke
out
such
whole
and
ciuell
men
,
(
as
Note
.
they
loue
to
bee
counted
)
by
the
eares
from
their
fellowes
,
and
for
the
example
of
many
other
,
he
suffereth
them
to
disguise
themselues
grossely
by
falling
into
the
sinnes
for
which
they
haue
scorned
and
disclaimed
others
,
as
adultery
▪
and
boasted
themselues
to
be
free
from
them
.
This
(
I
say
)
God
is
faine
to
doe
to
them
:
and
then
they
crie
out
of
their
hollownesse
,
ignorance
,
vnbeliefe
and
euill
heart
,
(
being
so
conuicted
,
)
which
hath
laid
them
in
the
dirt
.
These
before
were
no
sinnes
with
them
,
neither
would
they
be
brought
once
to
thinke
so
;
whereas
yet
now
that
they
haue
committed
the
grosser
,
they
accuse
themselues
of
smaller
also
.
Therefore
they
are
happy
,
who
lay
the
foundation
of
their
peace
,
credit
,
safety
,
and
true
welfare
toward
God
,
who
lay
it
(
I
say
)
deeper
,
then
that
storme
or
tempest
,
wind
or
weather
may
cast
it
downe
:
neuer
ceasing
▪
till
they
haue
by
faith
purged
out
the
strength
and
poyson
of
those
corrupt
and
bitter
rootes
of
the
euill
heart
,
and
by
the
same
faith
haue
obtained
and
found
mercy
with
God
,
that
they
may
feare
him
,
and
for
a
good
conscience
sake
,
goe
vnder
(
if
it
must
needs
bee
so
)
discredit
with
bad
men
,
rather
then
for
credits
sake
to
smother
conscience
,
which
building
soone
decaieth
with
the
sandie
ground-worke
thereof
.
But
now
to
returne
to
the
Shechemites
againe
,
I
haue
not
yet
noted
nor
Verse
4.
set
downe
the
particular
sinne
,
which
they
added
to
the
rest
,
that
is
to
say
,
that
they
help
forward
this
cursed
impe
Abimelech
to
vsurpe
the
kingdome
,
by
giuing
him
such
a
peece
of
money
out
of
their
common
treasurie
,
which
was
the
house
of
their
Idol
Baal-berith
(
of
whom
we
spak
before
cha.
8.
end
)
with
the
which
he
was
able
to
hire
a
band
and
company
of
leaud
fellowes
to
guard
and
runne
before
,
and
follow
him
,
as
Absolon
did
the
like
,
when
he
tooke
in
hand
such
a
like
worke
.
Whereby
we
may
see
to
what
vses
many
Doct.
v.
4.
put
their
goods
,
and
how
commendably
they
imploy
them
,
which
they
are
put
in
trust
with
.
As
for
feeding
the
hungry
with
them
,
or
cloathing
the
naked
,
or
pitying
the
oppressed
,
it
is
too
base
a
matter
for
them
to
looke
Marke
4.
7.
after
,
though
they
shall
know
one
day
,
and
that
to
their
cost
,
that
they
haue
the
poore
among
them
,
to
this
end
,
that
they
may
doe
good
to
them
.
But
the
thought
of
such
things
is
as
far
from
them
as
the
East
is
from
the
West
:
yea
it
is
death
to
them
to
part
with
the
very
shreds
to
good
vses
:
but
they
Iames
4.
3.
empty
their
purse
to
the
bottome
to
bestow
vpon
their
lusts
,
in
roytous
life
,
in
drinking
,
whoring
,
and
other
excesse
,
till
they
bee
brought
to
a
morsell
of
bread
:
or
else
they
be
of
another
disposition
,
namely
,
to
gather
and
increase
their
substance
endlesly
,
neither
they
themselues
,
nor
any
wise
man
can
tell
why
:
for
if
they
haue
posteritie
to
leaue
it
to
,
(
which
yet
many
want
)
they
should
leaue
them
but
that
which
remaineth
after
they
haue
done
,
in
their
time
and
place
,
many
good
deeds
to
diuers
ciuill
and
religious
necessary
vses
:
and
otherwise
accursed
are
they
in
that
which
they
haue
,
which
for
the
most
part
doth
no
other
good
then
the
pleasing
of
the
eie
of
the
owner
,
while
they
know
many
smart
and
are
in
penury
,
(
that
I
say
)
nothing
of
their
wicked
increasing
of
great
part
of
it
by
oppression
,
and
defrauding
of
men
;
whereof
we
haue
too
many
wofull
examples
among
vs
from
time
to
time
.
The
Lord
,
therefore
,
hath
giuen
them
no
heart
to
doe
good
with
it
,
which
if
they
had
,
they
should
consider
also
,
that
there
is
somewhat
else
to
bestow
cost
vpon
,
as
well
as
vpon
themselues
,
but
especially
vpon
their
lusts
:
I
meane
,
the
worship
of
God
,
procuring
a
good
Minister
,
relieuing
the
distressed
,
of
all
kinds
,
as
their
abilitie
will
reach
.
But
they
shew
that
God
and
his
word
are
of
meaner
account
with
them
then
their
lothsome
lusts
.
Touching
this
abuse
of
mens
wealth
and
outward
blessings
,
sundry
kinds
of
doctrine
haue
occasioned
vs
to
speake
before
,
neither
shall
it
bee
needfull
to
make
any
set
discourse
vpon
it
in
this
place
.
Onely
I
will
adde
a
word
or
two
touching
this
.
That
they
tooke
these
peeces
out
of
the
treasury
of
Baal-berith
.
Whether
they
tooke
it
out
of
their
treasure
,
appointed
to
idolatrous
vses
(
for
it
is
probable
they
had
such
a
treasurie
,
in
imitation
of
the
treasurie
of
the
house
of
God
)
or
whether
their
common
treasure
,
was
in
some
place
of
that
Temple
,
there
laid
vp
as
in
a
safe
repositorie
,
and
free
from
the
violence
or
sacriledge
of
robbers
,
(
of
which
vse
of
temples
,
especially
in
times
of
war
and
danger
of
pillage
,
we
reade
in
Prophane
and
Ecclesiastical
writers
euery
where
)
of
this
,
I
say
,
I
will
not
affirme
,
neither
can
I.
Only
I
encline
to
the
former
opinion
:
and
do
think
that
they
robbed
their
Temple
,
to
supply
the
want
of
Abimelech
(
and
sacriledge
may
wel
stand
with
treason
and
tyranny
,
which
spare
neither
things
holy
nor
prophane
.
)
But
vpon
coniectures
I
will
collect
nothing
.
Whether
soeuer
they
did
,
sure
it
is
,
that
they
thought
their
Idoll
a
sufficient
treasurer
and
keeper
of
this
siluer
,
(
or
else
they
would
not
haue
made
his
Temple
the
treasurie
)
and
durst
trust
him
with
the
preciousest
things
they
had
:
who
yet
had
neither
eies
to
see
it
,
or
hands
and
power
to
defend
it
from
robbers
.
This
is
no
wonder
(
may
some
man
say
)
that
they
durst
trust
him
with
their
money
,
who
durst
venture
their
liues
and
soules
vpon
his
protection
,
as
they
in
the
daies
of
Eliah
.
1.
King
.
18.
did
.
I
answer
:
1.
King
.
18.
28.
It
were
the
lesse
wonder
indeed
,
if
wee
saw
not
Christians
,
worshippers
of
God
(
who
professe
themselues
to
ieopard
their
saluation
vpon
his
promise
)
to
be
yet
farre
behind
these
Idolaters
in
this
thing
.
For
they
will
not
venture
nor
cast
their
goods
vpon
his
safegard
,
nor
thinke
the
Lord
a
meet
and
trustie
keeper
of
their
wealth
;
they
will
put
no
more
in
his
hands
then
they
are
willing
to
lose
.
To
such
we
may
say
:
Is
he
not
much
beholding
to
you
the
whilest
?
He
hath
giuen
you
liuing
Temples
,
not
of
stone
temples
,
not
of
Baal
,
but
of
his
owne
making
,
euen
the
poore
members
of
the
Lord
Iesus
;
Into
these
he
commandeth
you
to
cast
,
not
your
superfluities
,
but
some
of
your
substance
:
hee
promiseth
to
be
the
ouerseer
and
steward
of
this
treasurie
,
he
will
reckon
and
returne
againe
such
beneuolence
of
yours
,
double
and
trebble
vnto
you
,
yea
tenfold
,
(
which
is
vse
and
gaine
enough
)
nay
,
an
hundreth
fold
,
rewarding
it
with
euerlasting
habitations
:
For
why
?
he
hath
vndertaken
,
and
is
become
the
Surety
(
as
I
haue
said
)
to
repay
all
such
loane
againe
abundantly
.
But
wee
thinke
these
to
bee
but
words
:
and
keepe
the
principall
fast
,
let
the
interest
goe
where
it
will
for
vs
.
As
for
these
Temples
,
we
count
them
Sepulchres
,
deuouring
al
,
asking
giue
,
giue
,
but
neuer
returning
ought
againe
:
and
as
they
in
Ecclesiastes
,
who
thinke
all
lost
and
cast
vpon
the
waters
,
that
is
well
bestowed
.
But
these
Idolaters
and
their
confederates
in
Baal-berith
,
shall
stand
foorth
,
and
witnesse
Eccles.
11.
1.
against
such
,
to
their
shame
.
Again
,
when
they
had
thus
helped
him
forward
,
we
may
see
what
maner
Doct.
2.
in
vers.
4.
of
persons
he
hired
&
prouided
to
bring
his
wicked
purpose
to
passe
,
to
wit
,
such
as
were
empty
,
light-headed
,
and
naught
worth
,
and
which
were
lewd
and
loose
,
and
were
carried
headlong
to
that
which
they
did
,
and
not
by
sound
reason
.
Whereby
we
haue
a
description
of
such
graceles
and
wicked
hangbies
,
what
they
are
,
and
wherefore
they
serue
;
which
shall
be
to
good
purpose
to
note
,
as
for
other
causes
,
so
for
this
one
;
to
wit
,
that
we
may
see
what
iustice
should
be
done
and
executed
on
such
:
who
liuing
idly
for
the
most
part
,
further
then
they
needs
must
must
worke
,
should
be
laid
for
as
of
late
yeeres
they
were
by
that
Honourable
Counseller
of
worthie
memorie
,
and
kept
from
ranging
about
.
But
seeing
they
are
seldome
punished
,
the
best
vse
we
can
make
of
them
,
is
to
beware
of
them
.
First
they
are
,
if
we
will
know
them
,
such
as
haue
spent
all
,
and
liued
idlelie
,
without
practising
any
profitable
trade
or
calling
:
and
how
haue
they
spent
it
?
full
leaudly
and
badly
,
in
gaming
,
whoring
,
gusling
,
caualering
,
fray-making
,
&c.
and
yet
hanging
in
mens
debts
.
Secondly
,
they
are
male-contents
both
with
their
owne
penury
and
the
welfare
of
others
,
yea
with
the
State
it selfe
(
often
)
of
the
Common-wealth
,
wherein
they
liue
.
Thirdly
,
they
are
such
as
are
not
to
be
ruled
by
reason
,
much
lesse
by
religion
.
But
their
disposition
is
,
to
run
on
head
to
bee
set
on
gadding
,
rouing
,
&c.
And
wherefore
stay
or
waite
they
?
but
euen
for
such
troublesome
times
as
these
here
were
?
and
for
some
tumult
and
insurrection
,
that
they
may
fish
in
troubled
waters
,
desiring
a
change
of
the
present
condition
of
these
peaceable
times
,
as
a
fit
occasion
to
practise
and
set
a
work
this
their
diuellish
disposition
,
which
in
peace
and
gouernment
,
is
,
as
it
were
emprisoned
in
them
:
some
by
ioyning
themselues
with
vaine
and
loose
persons
like
themselues
,
and
wandring
to
and
fro
,
if
there
be
no
imployment
for
them
at
home
,
into
forren
countries
,
not
through
a
desire
of
getting
knowledge
or
experience
,
much
to
trafficke
for
their
maintenance
,
but
to
trie
their
fortunes
(
as
they
prophanely
speake
)
being
wearie
of
their
owne
countrey
,
wherein
they
are
defamed
for
their
leaudnesse
,
prodigalitie
,
and
needlesse
debts
,
or
other
dishonesty
:
others
being
readily
hired
,
to
sort
themselues
with
such
as
will
rifle
mens
houses
,
and
companions
in
helping
to
make
a
head
,
and
if
none
of
these
hit
,
(
as
they
say
)
nor
come
to
passe
;
then
fall
they
to
robbing
by
the
high
waies
.
And
such
dangerous
and
diseased
members
haue
there
alwaies
been
,
and
are
in
al
Common-wealths
.
In
the
booke
of
the
Acts
,
in
two
or
three
Chapters
,
the
Acts
17.
5
,
8.
&
19.
29.
●4
.
Iewes
got
such
hang
bies
to
make
stirres
and
tumults
in
cities
,
and
then
charged
Paul
to
be
the
author
of
them
;
when
he
yet
was
in
danger
of
his
life
by
them
;
and
all
to
make
him
seeme
seditious
,
and
a
raiser
of
trouble
where
he
came
.
Euen
so
such
there
are
at
this
day
,
idle
companions
,
who
cannot
choose
,
but
like
Vultures
and
Cormorants
,
pray
vpon
other
mens
goods
:
who
might
easily
haue
been
staied
from
these
courses
while
they
were
young
,
if
they
had
not
been
suffered
to
haue
their
owne
will
so
farre
,
til
this
trade
(
as
miserable
as
it
is
,
yet
because
it
is
ioyned
with
ease
)
waxed
sweete
vnto
them
.
And
againe
,
if
they
had
not
been
saued
and
kept
from
prison
and
correction
,
when
they
had
so
iustly
deserued
it
:
which
correction
if
the
ciuill
Magistrate
,
or
the
Head-borrowes
of
townes
wherein
they
lurked
,
had
neglected
;
yet
their
owne
parents
and
kindred
should
haue
seene
executed
.
Deut.
21.
19.
And
if
such
as
worke
not
,
ought
not
to
eate
,
why
are
they
suffered
,
whose
2.
Thes.
3.
10.
life
is
idlenes
?
Let
such
therefore
be
purged
out
from
among
vs
:
and
in
all
places
let
prouision
be
made
,
that
they
who
are
idle
and
vagrant
,
be
restrained
,
and
set
on
worke
,
(
though
they
haue
somewhat
of
their
owne
)
that
so
,
(
will
they
nill
they
)
as
they
will
doe
no
good
,
they
may
bee
compelled
to
stoope
to
good
order
,
and
be
held
in
from
doing
mischiefe
at
least
,
that
this
euil
may
cease
which
threatneth
so
great
danger
to
Church
and
Common-wealth
:
which
(
I
must
needs
say
)
is
hard
to
doe
;
considering
how
such
persons
flocke
together
to
such
places
of
the
land
as
are
populous
and
frequented
,
where
they
may
be
in
harbour
and
the
safer
from
search
and
punishment
:
but
then
,
that
which
we
cannot
amend
,
let
vs
lament
,
and
blesse
God
if
we
be
free
from
such
molestation
in
the
places
where
we
dwell
.
When
this
Abimelech
saw
how
his
bold
and
shamelesse
deuices
and
attempts
Vers.
5.
prospered
,
and
how
he
thriued
in
them
,
he
waxed
much
bolder
,
and
tooke
heart
to
goe
fall
vpon
his
innocent
brethren
,
and
slew
them
.
And
Compare
Act.
12.
2.
Eccles.
7.
15.
herein
is
verified
that
of
Salomon
,
Eccles.
7.
There
is
a
wicked
man
(
saith
he
)
who
continueth
in
his
malice
:
meaning
,
because
he
prospereth
,
and
is
not
resisted
.
Thus
Adonibezek
,
chap.
1.
staied
not
till
he
had
serued
seuentie
Princes
Iudg.
1.
7.
shamefully
after
his
cruell
humour
,
but
was
fleshed
more
and
more
by
his
successe
.
O
horrible
and
vnnaturall
blood-shedding
crueltie
!
Here
wee
may
see
what
monsters
are
in
the
world
,
worthily
to
be
driuen
from
amongst
men
,
and
to
be
made
spectacles
and
gazing
stocks
by
open
and
most
sharpe
punishment
inflicted
vpon
them
.
Such
were
Athaliah
,
Haman
,
and
Absolous
.
Such
were
they
who
wrought
that
bloodie
massacre
in
France
,
and
they
who
were
the
chiefe
doers
in
the
persecution
here
in
England
,
which
may
be
remembred
by
some
that
yet
liue
;
and
they
of
the
Gunpowder-treason
come
nothing
behinde
,
that
I
say
no
more
.
But
how
much
more
cruell
are
they
who
murther
many
soules
for
want
of
due
foode
?
But
touching
the
sinne
of
crueltie
I
haue
spoken
in
chap.
1.
7.
and
chap.
8.
20.
and
forward
.
There
let
the
reader
supply
this
place
from
thence
.
Many
,
not
ill
minded
,
desire
to
know
why
God
doth
suffer
such
abominations
.
Obiect
.
Answ.
I
answere
,
that
God
knoweth
the
cause
,
who
ruleth
iustly
,
and
who
(
as
a
godly
father
speakes
)
ordereth
the
euill
appetites
of
the
wicked
,
to
fulfill
his
prouidence
,
though
he
infuse
not
euill
into
them
;
as
he
wrought
the
saluation
of
his
elect
,
by
the
fall
of
Adam
,
and
the
treacherie
of
Iudas
:
and
yet
wee
are
not
,
neither
ought
,
to
bee
altogether
ignorant
why
God
doth
this
.
Wee
are
not
to
appoint
the
Lord
how
to
gouerne
the
world
,
nor
by
whom
,
nor
how
he
will
be
glorified
.
And
he
who
may
marueile
that
God
is
patient
toward
the
bad
,
how
can
he
thinke
himselfe
too
good
to
suffer
for
his
own
deserts
,
be
the
instruments
neuer
so
euil
,
when
our
Sauiour
suffered
for
vs
without
cause
?
But
if
any
of
vs
bee
without
danger
and
hurt
by
such
wicked
persons
,
who
are
one
of
Gods
scourges
to
correct
vs
,
let
vs
reckon
it
among
the
great
blessings
of
God
,
and
vse
it
accordingly
.
But
in
this
verse
let
vs
proceede
further
with
Abimelech
.
He
considered
Vers.
5.
doct.
2.
that
his
seuentie
brethren
might
be
like
to
hinder
and
resist
him
:
and
therefore
what
did
he
?
hee
resolued
to
dispatch
them
all
,
and
so
hee
did
,
except
one
.
The
hainousnes
of
the
fact
,
deterred
him
not
from
going
through
stitch
with
it
:
he
would
not
leaue
it
by
halues
,
nay
he
could
not
be
quiet
till
euery
obstacle
and
hindrance
was
remoued
,
and
each
eye-sore
taken
away
.
It
bewraieth
a
most
fearfull
propertie
in
the
workers
of
euill
:
that
cannot
desist
nor
leaue
of
,
till
they
haue
brought
their
vngodly
attempts
to
a
full
and
perfect
end
:
wherein
the
godly
seldome
match
them
in
contraire
actions
.
A
man
would
haue
thought
these
seuentie
men
had
been
a
great
blocke
in
an
vsurpers
way
,
to
keepe
him
from
proceeding
currantly
in
his
bad
course
:
and
Abimelech
saw
that
to
,
but
yet
it
was
not
a
barre
strong
enough
to
keepe
him
from
villanie
,
but
he
broke
it
(
as
it
were
)
to
peeces
,
rather
then
it
should
stand
vp
in
his
way
to
hinder
him
from
his
purpose
.
For
that
,
he
was
resolued
to
goe
forward
with
:
and
therefore
whatsoeuer
opposition
should
come
against
it
,
hee
would
beare
it
downe
,
as
floods
and
windes
pull
downe
hils
,
bankes
,
bridges
,
gates
,
trees
,
and
whatsoeuer
comes
in
their
way
,
and
yeelds
not
to
them
.
Woe
be
to
him
that
meetes
a
Beare
robbed
of
her
whelpes
;
and
yet
better
so
,
then
crosse
an
vsurper
of
his
ambitious
desire
:
although
these
his
brethren
had
not
crost
him
,
but
by
silence
and
sitting
still
.
Ambition
is
a
raging
monster
we
see
,
and
although
it
thirst
after
honour
,
yet
seldome
is
it
asswaged
without
blood
,
if
occasion
and
opportunitie
serue
.
Nothing
is
so
holy
,
so
pretious
,
so
neere
,
which
it
prophaneth
not
,
defloureth
and
destroyeth
not
.
Euen
his
owne
sonne
,
it
hee
had
stood
in
his
way
,
had
tasted
of
the
same
sawce
,
which
his
brethren
did
,
as
it
is
reported
Herod
the
great
did
,
in
the
massacre
of
the
infants
.
But
it
Matth.
2.
became
him
well
enough
to
keepe
that
to
himselfe
by
villanie
,
which
hee
had
inuaded
by
wickednes
before
.
Euen
as
his
successors
at
this
day
,
these
Italionated
diuels
,
and
disciples
of
Machiauel
both
practise
and
defend
,
according
to
his
rules
,
that
a
kingdome
gotten
by
force
,
must
be
preserued
also
by
violence
.
Againe
,
he
that
will
rule
,
must
not
stand
nicely
vpon
vertues
,
but
(
when
occasion
serues
)
play
both
the
lyon
and
foxe
,
and
worke
out
his
enemies
by
fraud
or
crueltie
,
any
way
,
so
he
can
doe
it
.
Againe
,
let
them
strike
once
,
but
(
as
Abishai
said
)
strike
home
,
and
kill
all
at
once
that
stand
in
his
way
and
sit
in
his
light
.
For
to
kill
often
is
odious
,
but
to
make
a
riddance
all
at
once
,
roote
and
branch
,
is
with
such
,
policie
,
and
a
necessitie
pardonable
.
When
I
thinke
of
this
fact
of
Abimelech
,
I
could
not
but
thus
resemble
it
to
these
monsters
,
who
lately
offered
to
giue
vs
an
experiment
of
the
like
enterprise
in
their
powder-treason
:
which
,
as
no
age
euer
matched
,
so
no
age
shall
euer
forget
it
,
to
their
eternall
shame
,
and
the
Lords
endlesse
praise
.
For
as
they
were
Abimelechs
in
ambition
and
crueltie
,
so
the
Lord
made
them
Abimelechs
in
confusion
.
Abimelechs
ioy
lasted
not
:
theirs
was
but
hope
,
and
yet
made
them
ashamed
.
The
Lord
sent
a
spirit
of
diuision
betweene
him
and
Shechem
:
so
hee
did
betweene
these
,
one
betrayed
the
other
.
So
let
thine
enemies
perish
O
God
,
&c.
Therefore
let
all
wise
men
(
for
all
Iudg.
5.
last
verse
.
are
not
great
ones
)
circumspectly
take
heede
and
beware
what
sinnes
they
resolue
to
commit
:
for
surely
whatsoeuer
they
giue
ouer
themselues
vnto
,
they
will
make
no
bones
of
the
necessarie
attendants
thereof
,
be
they
neuer
so
hideous
and
horrible
.
As
it
is
hard
to
say
,
whether
this
parricide
or
his
ambition
were
greater
,
saue
onely
that
the
former
serued
the
latter
.
Men
little
dreame
how
deeply
they
plunge
themselues
,
when
they
vndertake
any
sinne
:
themselues
often
are
astonished
at
themselues
,
but
that
when
they
haue
begun
,
they
must
play
the
men
in
going
forward
,
and
not
shrink
for
it
.
Herod
himselfe
was
not
willing
to
behead
Iohn
:
but
when
he
had
said
the
word
,
he
must
not
goe
backe
,
(
he
thought
)
for
his
credit
sake
,
therefore
hee
went
through
.
Hee
might
thanke
his
luxuriousnes
,
and
iollitie
,
which
caused
the
oath
,
and
the
oath
the
murther
.
So
saith
the
Apostle
;
Because
men
set
it
downe
,
they
will
be
rich
,
they
meete
with
their
match
,
and
fall
into
1.
Tim.
69.
many
temptations
and
snares
,
&c.
Tush
,
tell
not
them
of
trifles
,
of
lyons
in
the
way
,
they
are
busie
in
pursuing
their
game
,
and
they
will
get
it
,
whatsoeuer
it
cost
them
,
for
they
haue
so
decreed
and
set
it
downe
.
Well
learne
to
resolue
onely
vpon
that
which
is
lawfull
,
and
so
be
free
from
any
great
inconuenience
,
and
goe
through
it
with
commendation
:
for
all
other
resolution
is
diuelish
.
I
would
bee
larger
in
this
,
but
that
there
followeth
in
the
sixth
verse
a
doctrine
not
much
differing
from
this
argument
.
But
in
this
bloodie
act
of
Abimelechs
,
one
of
his
brethren
escaped
his
Doct.
3.
hands
:
and
in
that
one
of
them
was
preserued
from
his
crueltie
,
and
kept
out
of
his
reach
,
it
was
done
by
Gods
speciall
prouidence
,
both
to
hold
him
in
feare
,
seeing
hee
that
was
kept
aliue
,
was
the
lawfull
sonne
of
Gedeon
,
and
borne
of
a
lawfull
wife
;
Abimelech
himselfe
comming
but
of
a
concubine
:
and
further
,
it
was
also
a
good
dashing
of
his
ioy
.
And
moreouer
,
wee
see
there
was
good
vse
of
the
Lords
sauing
aliue
of
that
one
of
his
brethren
,
Iotham
I
meane
,
because
of
the
prophecie
that
he
vttered
;
therein
foretelling
the
destruction
of
Abimelech
.
To
teach
vs
,
that
although
the
committers
of
euill
haue
their
humors
satisfied
,
and
their
turne
serued
,
and
things
to
fall
out
euen
as
they
would
wish
,
yet
there
is
,
and
shall
be
euer
,
somewhat
reserued
to
vex
and
pay
them
home
,
euen
here
in
this
world
,
and
to
giue
them
a
taste
of
further
torment
.
For
example
,
who
had
better
successe
then
Haman
?
and
yet
by
Mordecay
(
who
was
of
no
place
to
stand
with
,
or
to
crosse
him
)
how
was
his
ioy
quailed
by
him
?
rather
then
there
should
be
none
to
resist
him
:
yea
,
and
that
which
was
very
vnlike
to
be
,
came
vpon
him
,
for
by
Mordecaies
counsell
,
and
well
handling
the
matter
,
Haman
was
ouerthrowne
Ester
7.
10.
&
9.
10.
with
his
whole
house
.
So
Herod
and
Herodias
had
nothing
that
troubled
them
,
but
Iohn
Baptist
;
and
yet
when
they
had
taken
Iohn
out
of
the
way
,
our
Sauiour
Christ
role
vp
,
who
(
through
this
that
Herods
conscience
put
him
in
feare
)
kept
him
at
Marke
6.
20.
that
stay
,
that
he
could
not
bee
quiet
.
Ahab
had
been
at
hearts
ease
,
but
for
1.
King
.
22.
8.
Eliah
,
and
yet
afterward
Michaiah
vexed
him
as
much
.
Gehazi
sped
well
a
while
;
but
at
length
his
master
dashed
all
.
And
all
this
is
a
sauour
of
their
2.
King
.
5.
25.
woe
before
it
come
,
vnlesse
they
be
teared
&
driuen
from
their
bad
courses
thereby
,
and
so
humble
themselues
to
seeke
mercy
;
as
that
third
Captaine
of
Ahazijah
did
to
Eliah
,
seeing
the
danger
.
And
thus
God
feareth
the
2.
King
.
1.
13.
whole
rabble
of
the
vngodly
,
and
by
other
terrors
also
:
when
his
word
wil
not
doe
it
,
his
workes
shall
;
and
euen
thereby
,
I
meane
by
the
casting
them
downe
by
the
law
liuely
preached
to
them
,
and
the
feare
of
death
,
iudgement
day
,
and
hell
;
hee
doth
so
torment
many
a
man
,
that
all
his
shiftes
and
deuices
cannot
deliuer
him
there-from
;
neither
is
al
that
hee
hath
able
to
comfort
him
,
and
cry
downe
this
voice
of
the
Ministery
,
although
it
worke
no
true
feare
of
God
in
him
to
repentance
,
but
onely
awake
and
astonish
him
.
True
it
is
,
that
some
,
though
they
bee
apparantly
crossed
by
God
,
yet
they
feele
it
no
more
then
the
dead
palsey
,
as
we
see
in
Nabal
.
But
in
that
they
be
hardned
,
they
are
in
worse
case
.
So
then
God
dealeth
thus
commonly
,
that
the
wicked
shall
haue
somewhat
to
make
them
lesse
eager
of
their
pleasures
;
as
either
paine
,
sicknesse
,
or
some
such
thing
,
or
else
inward
feare
,
or
the
like
.
Although
(
alas
)
what
although
they
should
neuer
be
interrupted
?
they
should
yet
be
but
caried
to
hell
merrily
,
when
others
goe
mourning
.
And
when
Gods
seruants
fall
to
the
like
sinne
,
as
to
nestle
themselues
in
the
deceiuable
inticements
of
this
world
,
hee
giueth
them
the
like
medicine
to
cure
them
of
their
disease
,
that
they
shal
euer
haue
one
thing
or
other
to
hold
them
in
vnquietnesse
,
and
to
feare
Note
.
them
with
:
which
is
euer
like
to
light
vpon
them
,
to
vexe
and
sting
them
,
if
they
shall
dare
delight
themselues
in
any
euill
thing
,
or
to
rest
in
that
which
is
transitory
;
and
so
goe
from
the
Lord
.
As
the
feare
of
losing
a
good
wife
,
their
nearest
companion
to
them
,
to
partake
their
commodities
and
delights
with
them
;
or
their
crosses
and
decaies
in
the
world
,
to
make
them
easilier
borne
,
which
affliction
disquieteth
them
much
,
and
dampeth
all
their
earthly
repast
.
So
also
,
he
exerciseth
them
with
weakenesse
of
body
,
meannes
in
estate
,
petty
losses
,
&c.
and
al
to
weane
them
from
the
breast
(
as
it
were
sucklings
)
by
laying
such
bitter
and
distasteful
corrections
vpon
them
.
The
vse
of
this
is
,
to
rest
and
ioy
our
hearts
in
nothing
here
below
;
but
to
Vse
.
see
,
that
our
delight
bee
in
the
fauour
and
feare
of
the
Lord
continually
:
which
is
the
one
thing
(
though
we
may
make
them
two
)
that
is
necessarie
.
Prou.
24.
27.
Luke
10.
42.
And
if
nothing
will
rouse
vs
out
of
spirituall
slumbering
in
earthly
prosperitie
and
peace
,
(
wherein
to
lie
senselessely
and
sottishly
,
is
more
then
to
haue
one
foot
in
hell
already
)
let
this
doe
it
,
that
wee
know
not
how
soone
wee
must
leaue
al
,
and
goe
to
iudgement
,
and
to
the
yeelding
vp
of
our
account
.
And
yet
if
the
Lord
crosse
vs
in
our
enterprises
that
bee
euill
,
we
may
know
the
worst
that
the
meaneth
toward
vs
,
is
,
that
he
would
stop
vs
in
our
race
toward
destruction
and
misery
,
that
it
may
not
come
vpon
vs
.
When
Abimelech
had
so
vnnaturally
slaine
his
brethren
,
which
ought
to
Vers
6.
The
sense
.
haue
stricken
such
a
terror
into
the
men
of
Shechem
that
they
should
haue
abhorred
him
,
and
pursued
him
openly
,
calling
the
rest
of
the
Tribes
to
ioyne
with
them
therein
,
till
he
had
receiued
his
due
punishment
:
he
so
subtillie
woound
in
with
them
,
and
they
were
so
credulous
,
that
they
beleeued
,
for
all
that
hee
would
deale
well
with
them
,
as
hee
had
promised
them
;
and
therefore
proceeded
(
O
fearefull
to
be
spoken
)
and
vndertooke
to
make
him
King
:
and
this
they
did
in
a
place
that
pertained
to
them
,
none
of
the
other
Tribes
being
either
called
,
or
made
acquainted
with
the
matter
(
who
yet
had
a
farre
greater
stroke
therein
then
they
)
which
must
needs
raise
great
dissention
and
deuision
betwixt
them
.
But
this
they
regarded
not
,
seeing
they
had
taken
in
hand
the
effecting
of
the
other
.
Here
we
see
,
when
one
sinne
is
intended
of
a
man
to
be
committed
,
it
goeth
Doct.
1.
not
alone
,
but
draweth
with
it
many
other
,
as
companions
to
it
.
For
neither
can
it
be
brought
to
passe
without
the
helpe
of
other
,
neither
can
a
man
take
pleasure
in
it
without
the
company
of
other
sinnes
.
He
seekes
to
be
King
,
and
how
many
sinnes
doth
he
adioyne
,
to
the
effecting
of
it
?
As
he
here
vsed
fraud
,
flatterie
,
and
cousonage
,
and
rose
vp
,
and
drew
after
him
a
band
of
seditious
hang-bies
;
he
slew
his
brethren
;
and
when
he
was
made
King
,
what
contention
did
he
cause
among
them
?
It
is
too
manifest
,
that
sinne
is
no
solitarie
bird
,
nor
is
euer
seene
out
of
Rom.
13.
13.
company
.
Euen
as
S.
Paul
teacheth
to
the
Romans
,
how
strife
carrieth
enuying
with
it
;
and
gluttony
draweth
drunkennesse
;
and
chambering
,
wantonnesse
.
And
this
is
the
more
to
be
marked
,
because
wicked
persons
alleage
for
themselues
,
when
they
are
reprooued
for
their
faults
,
that
al
men
are
sinners
,
yea
some
sinne
grossely
in
many
kinds
,
and
for
themselues
,
they
say
,
they
hope
,
if
they
haue
done
amisse
,
yet
they
may
be
borne
with
,
seeing
it
is
but
one
trespasse
:
and
further
they
will
say
,
euery
one
for
himselfe
,
Such
a
man
hath
this
blemish
,
and
such
a
one
that
:
all
haue
some
one
or
other
,
and
so
may
I
haue
,
and
what
then
?
But
to
this
it
is
to
be
answered
,
where
one
chiefe
sinne
is
committed
,
there
are
many
other
as
handmaides
to
accompany
it
.
As
in
the
sinne
of
Achan
,
Dauid
,
Ananias
and
Saphira
,
with
many
others
,
is
to
be
seene
.
Therefore
if
we
thinke
it
be
a
shame
for
vs
,
to
be
charged
Note
.
with
many
,
then
take
we
heed
of
any
one
,
for
it
will
not
goe
alone
,
and
if
we
thinke
it
a
small
matter
to
bee
rebuked
for
one
,
know
we
for
certaintie
,
that
one
will
bring
and
draw
many
to
it
:
and
he
only
is
happy
,
that
wisely
taketh
heed
of
all
.
But
this
doctrine
I
haue
handled
before
:
therefore
the
lesse
shall
serue
.
Looke
backe
into
chap.
1.
vers.
7.
Moreouer
,
let
the
foolishnesse
of
these
men
of
Shechem
,
who
beleeuing
Abimelechs
faire
words
,
went
by
and
by
and
made
him
King
,
let
it
(
I
say
)
teach
vs
wisdome
.
For
it
is
a
singular
good
watch-word
to
all
Christians
,
that
we
doe
not
regard
so
much
the
speeches
of
vaine
and
loose
persons
,
as
Note
.
weigh
and
compare
their
actions
one
with
another
,
that
we
may
profit
by
them
,
and
not
be
beguiled
.
As
the
prouerb
saith
;
what
should
I
hearken
to
words
,
when
I
see
deeds
contrarie
.
His
were
vile
and
horrible
,
as
they
saw
,
therefore
they
ought
not
to
haue
regarded
his
words
.
For
he
that
is
faultie
in
a
great
matter
,
is
not
to
bee
trusted
in
a
small
.
For
example
;
if
(
as
our
text
teacheth
)
a
man
be
vnpitifull
to
his
owne
,
as
this
Abimelech
was
,
he
will
certainly
be
without
pitie
and
compassion
to
other
,
howsoeuer
for
vaine
glory
he
may
shew
pitie
sometime
,
and
in
some
case
;
but
that
will
not
hold
,
neither
is
it
to
be
rested
vpon
:
for
one
swallow
maketh
not
summer
.
So
if
one
will
contend
and
fall
out
with
,
disclaime
,
and
deceiue
his
neere
friend
,
let
not
a
stranger
trust
him
.
For
though
such
an
one
bee
now
in
fauour
with
him
,
yet
they
may
twentie
waies
be
easily
estranged
one
from
another
,
as
we
see
it
commeth
daily
to
passe
.
So
if
a
man
liue
not
peaceablie
and
kindly
with
his
wife
,
hee
may
say
what
hee
will
of
his
agreeing
with
others
,
but
longer
then
while
his
corrupt
and
inconstant
humor
bee
pleased
,
he
will
liue
kindly
with
none
.
This
Dauid
aimed
at
,
and
meant
in
his
answer
2.
Sam.
1.
16.
&
4.
12.
to
them
that
brought
tidings
of
their
murthering
of
Saul
,
and
of
Ishbosheth
:
for
what
likelyhood
gaue
they
of
any
more
fidelitie
to
him
,
if
the
time
should
haue
serued
?
So
to
prosecute
this
point
in
more
particulars
,
wherein
the
truth
of
it
doth
best
appeare
;
let
vs
not
be
deceiued
,
but
wise
;
if
we
see
,
that
a
man
be
not
faithfull
to
God
,
let
vs
not
thinke
that
he
will
bee
to
vs
.
So
if
one
helpe
not
his
poore
neighbour
in
his
need
,
there
is
small
liberalitie
or
neighbourhood
in
him
at
any
time
.
If
a
man
bestow
not
the
Sabbath
in
godly
exercises
and
religious
duties
,
it
is
sure
he
doth
little
that
way
on
other
daies
:
and
if
he
doe
;
yet
it
is
not
of
knowledge
nor
conscience
,
whatsoeuer
he
doth
,
without
which
it
is
nothing
worth
.
So
if
a
man
cannot
be
appeased
in
a
small
matter
,
let
him
say
what
he
will
,
it
is
sure
,
hee
will
much
lesse
bee
in
a
great
:
and
yet
men
commonly
say
,
any
thing
but
this
I
would
doe
for
you
,
or
could
yeeld
vnto
,
when
yet
a
small
matter
is
requested
of
them
.
So
,
to
enlarge
the
argument
from
the
greater
and
more
likely
,
to
the
lesser
:
if
thou
canst
not
trust
them
,
whom
thou
hast
long
knowne
faithfull
,
Note
.
though
thou
gettest
many
new
friends
,
thou
shalt
neuer
be
bold
soundly
to
rest
vpon
them
.
Also
if
a
man
will
seeme
repentant
,
and
leaue
not
an
il
outward
qualitie
,
he
hath
not
(
certainly
)
yet
begun
to
search
and
purge
his
euil
heart
.
If
the
righteous
find
much
adoe
to
be
saued
;
he
is
farre
from
it
,
that
1.
Pet.
4.
18.
taketh
his
libertie
at
his
pleasure
.
And
who
is
little
troubled
about
seeking
assurance
of
his
saluation
?
If
one
day
spent
and
taken
vp
in
a
godly
life
bee
Psalm
.
84.
10.
Prou.
24.
10.
sweet
,
what
were
many
,
may
the
whole
life
,
if
it
were
passed
therein
?
If
we
faint
in
afflictions
,
and
yeeld
readily
to
temptations
,
we
may
know
by
that
;
our
strength
was
neuer
great
.
Againe
also
,
(
as
our
Sauiour
saith
)
If
ye
be
vnfaithfull
in
the
smallest
things
,
who
shall
trust
you
with
the
greatest
treasure
?
And
Luke
16.
11.
so
(
to
say
somewhat
of
Gods
dealing
with
vs
)
if
God
haue
helped
vs
in
the
hardest
,
when
we
sought
to
him
in
feruentnes
and
truth
,
he
will
by
the
same
meanes
,
helpe
vs
in
smaller
danger
.
If
he
spare
not
his
owne
,
(
as
he
did
not
the
Prophet
,
who
disobeyed
him
at
Bethel
)
much
harder
shall
the
state
of
1.
Kin
13.
25.
35.
the
bad
be
,
as
Ieroboams
was
,
who
hard
of
the
others
punishment
.
And
if
we
be
sure
,
that
he
hath
giuen
vs
his
Christ
,
the
greatest
of
all
gifts
;
much
more
will
he
giue
the
smaller
,
being
sought
with
the
like
mind
.
Thus
we
may
take
good
by
Abimelechs
words
,
and
bee
bold
to
say
,
that
hee
set
not
more
by
the
men
of
Shechem
,
then
by
his
brethren
,
whatsoeuer
he
said
.
Now
one
thing
I
will
adde
,
or
repeate
rather
,
hauing
handled
it
in
this
Doct.
3.
Chapter
more
at
large
;
I
meane
,
touching
these
men
of
Shechem
,
who
went
and
made
Abimelech
King
,
for
all
the
abomination
that
they
saw
hee
had
wrought
,
who
ought
rather
to
haue
pursued
him
to
the
fearefullest
death
,
as
I
haue
said
.
Out
of
whose
practise
wee
may
clearely
see
,
that
there
are
none
so
vile
and
odious
persons
,
shewing
openly
their
wickednesse
to
the
world
,
but
they
are
applauded
and
approoued
of
some
in
their
odious
and
bad
practises
:
and
none
are
so
godly
,
but
shamelesse
beasts
there
are
,
who
openly
wil
defame
them
,
and
speake
maliciously
of
them
;
yea
,
(
if
need
be
)
to
their
faces
.
The
reason
is
,
that
they
who
commend
and
maintaine
these
vngodly
ones
,
are
as
vile
and
bad
themselues
as
they
,
as
I
prooued
before
out
of
the
Apostles
words
.
And
for
further
proofe
of
this
which
I
say
,
Rom.
1.
last
.
let
that
be
considered
of
Iudas
,
when
hee
had
betraied
his
most
kind
and
louing
Master
,
yet
how
was
hee
incouraged
to
it
before
,
and
rewarded
for
it
Luke
22.
5.
by
them
that
went
then
for
masters
in
Israel
,
euen
for
the
chiefe
pillers
of
the
visible
Church
,
yea
,
teachers
and
lights
to
others
?
though
the
fact
was
afterward
cried
out
of
by
the
traitor
himselfe
,
saying
:
I
haue
sinned
in
betraying
the
Matth.
27.
4.
innocent
blood
.
And
all
experience
,
aswell
as
Scripture
,
prooueth
the
truth
of
this
point
;
which
shewes
how
full
of
sinne
and
euill
doings
the
times
are
.
And
yet
they
who
applaud
such
,
goe
for
honest
citizens
and
townesmen
,
till
they
bee
bewrayed
by
the
Lord
,
and
till
their
wickednesse
breake
foorth
,
euen
as
the
others
doth
.
Which
rightly
verifieth
the
prophecy
of
our
Sauiour
who
foretold
,
that
in
these
latter
daies
,
the
abundance
of
iniquitie
Matth.
24.
12.
should
bee
such
,
that
it
should
cause
the
loue
of
many
to
waxe
cold
.
So
that
I
conclude
,
that
they
are
happy
who
are
wise
to
turne
away
from
,
and
to
abhorre
the
sinnes
of
the
times
they
liue
in
,
but
especially
,
if
they
abhorre
sin
in
themselues
secretly
,
that
they
may
be
farre
from
committing
it
openly
,
and
feare
to
offend
God
,
for
the
loue
they
beare
him
.
But
I
leaue
the
rest
to
the
next
Sermon
.
THE
FIFTY
SEVENTH
SERMON
ON
THE
NINTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Verse
7.
And
when
they
toldit
to
Iotham
,
he
went
and
stood
in
the
top
of
mount
Gerazim
,
and
lift
vp
his
voice
and
cried
,
and
said
vnto
them
:
Hearken
vnto
mee
you
men
of
Shechem
,
that
God
may
hearken
vnto
you
.
8.
The
trees
went
foorth
to
annoint
a
king
ouer
them
,
and
said
vnto
the
Oliue
tree
;
Reigne
thou
ouer
vs
.
9.
But
the
Oliue
tree
said
vnto
them
,
should
I
leaue
my
fatnesse
wherewith
by
me
they
honour
God
and
man
,
and
goe
to
aduance
me
aboue
the
trees
.
10.
Then
the
trees
said
vnto
the
Fig
tree
,
Come
thou
and
be
king
ouer
vs
.
11.
But
the
Figtree
answered
them
,
Should
I
for
sake
my
sweetnesse
and
my
good
fruit
,
and
goe
to
aduance
me
aboue
the
trees
?
12.
Then
said
the
trees
vnto
the
Vine
,
Come
thou
and
be
king
ouer
vs
.
13.
But
the
Vine
said
vnto
them
,
Should
I
leaue
my
wine
,
whereby
I
cheare
God
and
man
,
and
goe
to
aduance
me
aboue
the
trees
?
14.
Then
said
all
the
trees
vnto
the
Bramble
,
Come
thou
and
raigne
ouer
vs
.
15.
And
the
Bramble
said
vnto
the
trees
,
If
yee
will
indeed
annoint
me
king
ouer
you
,
come
,
and
put
your
trust
vnder
my
shaddow
:
and
if
not
,
the
fire
shall
come
out
of
the
Bramble
,
and
consume
the
Cedars
of
Lebanon
.
16.
Now
therefore
,
if
ye
doe
truly
and
vncorruptly
to
make
Abimelech
King
;
and
if
yee
haue
deali
well
with
Ierubbaal
and
with
his
house
,
and
haue
done
vnto
him
according
to
the
deseruings
of
his
hands
.
17.
(
For
my
father
fought
for
you
,
and
aduentured
his
life
,
and
deliuered
you
out
of
the
hands
of
Midian
.
18.
And
yee
are
risen
vp
against
my
fathers
house
this
day
,
and
haue
slaine
his
children
,
about
seuentie
persons
vpon
one
stone
;
and
haue
made
Abimelech
,
the
sonne
of
his
maid
seruant
King
ouer
the
men
of
Shechem
,
because
he
is
your
brother
,
)
19.
If
yee
then
haue
dealt
truly
and
purely
with
Ierubbaal
,
and
with
his
house
,
this
day
,
then
reioyceye
with
Abimelech
,
and
let
him
reioyce
with
you
.
20.
But
if
not
,
let
a
fire
come
out
from
Abimelech
,
and
consume
the
men
of
Shechem
,
and
the
house
of
Millo
:
also
let
a
fire
come
forth
from
the
men
of
Shechem
,
and
from
the
house
of
Millo
,
and
consume
Abimelech
.
21.
And
Iotham
ran
away
,
and
fled
,
and
went
to
Beer
,
and
dwelt
there
,
for
feare
of
Abimelech
his
brother
.
The
second
part
of
the
Chapter
.
WE
haue
heard
how
Abimelech
and
the
men
of
Shechem
prospered
,
The
summe
of
this
2
part
of
this
Chapter
.
and
pleased
themselues
in
that
which
they
had
done
.
Now
in
the
rest
of
the
Chapter
,
and
first
in
this
second
part
to
the
22.
verse
,
is
shewed
that
God
would
haue
them
blancked
and
damped
in
the
midst
of
their
doings
,
and
first
by
Iotham
,
one
that
was
reserued
for
that
purpose
.
Therefore
when
it
was
knowne
to
Iotham
,
the
youngest
sonne
of
Gedeon
,
(
who
escaped
the
bloodie
hands
of
Abimelech
)
that
the
men
of
Shechem
were
gathered
together
to
make
him
king
,
hee
waited
his
opportunitie
,
by
Gods
directing
of
him
,
when
they
should
meete
together
,
and
came
to
a
place
where
hee
might
be
heard
of
them
,
and
that
was
mount
Gerazim
,
which
was
neere
to
Shechem
,
on
the
top
whereof
hee
stood
,
to
tell
them
of
their
doings
,
and
how
they
should
speed
for
them
.
That
he
came
thither
by
Gods
instinct
,
three
reasons
doe
proue
,
as
also
Iothams
words
in
the
7.
verse
.
First
,
in
that
he
went
safe
away
after
:
which
to
reason
was
not
likely
.
Secondly
,
for
that
it
came
to
passe
,
as
hee
prophecied
.
Thirdly
,
the
thing
was
good
,
and
to
good
vse
,
and
not
found
fault
with
.
His
reprouing
and
denouncing
against
them
,
for
more
plainnes
he
set
down
by
a
parable
,
giuing
them
to
vnderstand
a
truth
by
a
thing
imagined
,
as
by
a
maner
of
speech
more
plausible
and
perswasiue
,
then
if
he
had
made
a
direct
inuectiue
against
them
.
Herein
first
let
vs
see
the
meaning
of
some
things
in
this
scripture
,
which
The
opening
of
the
parable
.
are
hard
to
be
vnderstood
,
before
we
proceed
further
.
In
parables
,
we
know
there
must
be
no
precise
agreement
with
truth
looked
for
in
euery
circumstance
,
nor
sense
wrung
out
of
euery
word
,
but
the
scope
and
substance
must
bee
looked
to
and
regarded
.
By
the
oliue
therefore
,
vine
,
and
figtree
,
briefly
,
hee
meaneth
such
of
Gedeons
familie
,
as
might
haue
been
profitably
employed
.
By
the
Trees
seeking
a
king
,
hee
meaneth
the
Shechemites
.
By
the
bramble
Abimelech
,
good
for
nothing
.
And
as
the
bramble
,
which
is
one
of
the
worst
shrubs
in
the
field
,
ought
not
to
be
taken
aboue
any
of
the
best
trees
,
for
any
principall
vse
,
but
is
most
fit
to
bee
burned
:
So
neither
ought
Abimelech
to
haue
been
preferred
before
Gedeons
sonnes
,
who
yet
would
not
raigne
.
Therefore
both
Abimelech
,
and
they
who
chose
him
,
should
be
,
as
they
had
deserued
,
euen
worthily
cut
off
.
In
this
scripture
are
two
things
:
the
one
a
preface
,
desiring
to
hearken
to
him
:
with
a
reason
,
lest
The
parts
two
of
the
parable
.
God
hearken
not
to
them
:
the
other
,
to
what
they
should
hearken
,
to
wit
,
to
the
laying
out
of
their
sinne
,
to
verse
16.
and
to
the
punishment
denounced
against
it
,
to
vers.
22.
In
that
Iotham
,
when
hee
knew
certainly
the
premisses
,
being
stirred
vp
Doct
out
of
all
the
verses
generall
.
of
God
,
went
thereupon
and
told
the
men
of
Shechem
of
their
doings
,
and
denounced
the
iudgement
of
God
against
the
same
:
it
teacheth
,
that
it
pleaseth
God
,
who
set
him
aworke
,
and
his
will
is
,
that
iniquitie
should
be
laid
open
to
the
committers
thereof
,
and
be
resisted
as
speedily
as
may
be
;
and
that
all
,
as
their
place
and
calling
giue
leaue
,
ought
to
be
ready
to
goe
against
it
,
and
pursue
it
.
The
Ministers
by
zealous
teaching
to
deface
it
;
the
Magistrates
by
punishing
;
the
gouernours
of
families
in
their
places
to
do
both
.
These
are
,
as
they
are
bound
,
to
preuent
and
take
order
,
as
they
can
,
lest
such
euill
things
should
come
to
passe
:
and
so
to
roote
out
,
and
reforme
,
when
they
are
come
.
For
thus
both
Church
and
Common-wealth
is
,
and
should
be
preserued
.
The
vse
hereof
,
and
in
a
manner
of
all
which
in
the
first
three
doctrines
I
Vse
.
noted
,
touching
the
contrarie
fact
of
the
kindred
of
Abimelech
,
and
the
men
of
Shechem
,
is
,
that
they
who
doe
euill
,
ought
iustly
to
feare
,
for
God
hath
set
many
to
pursue
them
,
yea
euen
their
owne
kindred
;
and
though
they
escape
one
way
,
they
shall
be
taken
another
.
Wilt
thou
then
liue
without
feare
euery
way
?
feare
God
then
,
and
doe
well
:
for
if
ye
doe
the
thing
that
Psal.
112.
1.
&
8.
is
good
,
who
shall
harme
you
?
For
the
eyes
of
the
Lord
(
as
the
Apostle
saith
)
1.
Pet.
3.
12.
13.
are
(
as
the
mothers
vpon
the
child
,
that
it
may
take
no
hurt
)
ouer
the
righteous
,
and
his
eares
open
to
their
prayers
:
and
the
face
of
the
Lord
,
euen
his
anger
,
is
against
them
that
doe
euill
.
Hearken
]
By
this
speech
of
Iotham
note
,
that
as
all
instructions
and
warnings
Vers.
7.
sent
vs
of
God
,
ought
to
be
hearkened
to
;
so
more
particularly
,
they
Reuel
2.
29.
Doct.
out
of
verse
7.
Prou.
17.
15.
who
heare
not
the
crie
of
the
innocent
being
wronged
,
shall
crie
themselues
,
and
not
be
heard
.
Note
it
against
the
monstrous
oppressors
and
hard
dealers
of
our
time
;
who
in
letting
and
lending
,
regard
neither
equitie
,
the
common
benefit
of
both
persons
,
nor
the
case
of
the
poore
,
but
wring
from
them
what
they
can
into
their
own
hands
,
and
vse
other
as
they
list
.
Iudgement
shall
be
without
mercie
to
such
as
are
so
mercilesse
.
Consider
what
Iames
2.
13.
Genes.
37.
28.
a
plunge
Iosephs
brethren
were
brought
vnto
two
or
three
times
,
for
the
crueltie
they
had
shewed
to
him
most
vnnaturally
;
when
they
sold
him
thither
,
from
whence
they
hoped
he
should
neuer
returne
to
trouble
them
any
more
.
God
and
man
shall
leaue
such
in
their
most
miserable
distresse
,
as
in
the
destruction
of
Ierusalem
,
and
in
the
death
of
Saul
and
Iudas
we
may
see
:
but
the
mercifull
shall
finde
mercie
.
This
iudgement
of
God
in
measuring
out
such
measure
to
the
mercilesse
,
as
they
haue
met
out
to
other
,
I
haue
oft
Matth.
7.
2.
obserued
to
be
paid
to
them
who
haue
been
cruell
,
as
to
the
bodies
so
to
the
soules
of
men
;
who
for
their
own
pleasure
depriuing
many
,
that
were
hungrie
,
Note
.
of
the
food
of
life
,
haue
(
for
all
their
bodily
abundance
)
dyed
miserably
in
darknes
,
without
any
comfort
or
instruction
.
But
alas
,
who
beleeueth
our
report
,
till
he
see
it
verified
?
But
men
laugh
and
sport
themselues
in
that
they
haue
scraped
together
,
wee
haue
it
in
out
coffers
,
say
they
,
and
about
vs
:
and
as
for
God
,
tush
,
we
hope
,
he
will
do
neither
good
nor
euil
,
we
hope
neuer
to
be
put
to
any
such
plunge
as
you
speak
of
:
others
indeed
haue
found
the
truth
of
this
by
wofull
experience
,
but
as
for
vs
we
hope
to
morrow
shall
be
as
to
day
,
we
feare
it
not
.
But
oh
wretch
!
what
if
the
Lord
in
mercie
cull
out
some
one
of
many
to
be
a
wonder
and
example
to
the
rest
,
sparing
others
the
whilest
;
doest
thou
so
abuse
this
his
patience
,
to
thy
condemnation
?
What
if
thou
be
that
odde
person
whom
God
will
set
vpon
the
stage
?
might
not
Adonibezek
haue
said
as
thou
?
But
put
case
thou
escape
this
plague
from
men
,
is
there
not
a
God
who
can
bee
cruell
with
the
cruell
,
as
well
as
froward
with
the
froward
?
as
the
Psalmist
speaketh
:
that
is
,
match
them
to
the
full
?
Wilt
thou
vrge
him
to
deale
with
thee
as
once
he
did
with
an
engrosser
and
griper
,
arming
mice
and
rats
to
oppresse
him
by
sea
and
land
,
till
they
had
eaten
the
flesh
from
the
bones
Note
.
without
pitie
,
as
hee
had
done
many
mens
before
?
If
thou
saiest
this
is
rare
,
and
not
like
to
befall
thee
.
Well
,
yet
there
is
one
way
behinde
,
which
shall
surely
meete
with
thee
:
and
if
thou
canst
shunne
that
,
then
say
the
Scriptures
are
fables
:
and
that
is
,
when
thou
art
in
hell
thou
shalt
crie
out
as
Diues
Luke
16.
24.
did
,
for
woe
and
paine
,
desiring
reliefe
:
But
it
shall
be
answered
to
thee
,
as
to
him
:
No
;
remember
,
the
time
was
when
thou
feltest
not
the
miserie
of
the
oppressed
:
Now
thou
criest
out
in
thine
anguish
,
and
none
heareth
thee
.
But
by
diuers
occasions
this
is
spoken
of
and
handled
in
this
booke
.
To
conclude
therefore
,
(
with
a
word
or
two
touching
another
kinde
of
oppression
)
I
haue
obserued
this
,
that
some
Protestants
haue
dealt
hardly
with
,
and
vncharitably
defamed
others
;
euen
men
of
the
same
religion
,
and
(
which
aggrauateth
their
sinne
)
such
as
they
knew
durst
not
giue
them
the
measure
backe
againe
,
which
they
offered
them
.
Now
these
men
afterward
falling
into
the
hands
of
Papists
,
(
men
of
another
disposition
,
cruell
like
lyons
,
and
stinging
as
scorpions
)
haue
been
so
vnpleasingly
and
despitefully
handled
,
by
the
slanderous
railings
of
their
Iesuites
and
Rabshakees
,
who
haue
vexed
euery
veine
of
their
hearts
:
that
they
would
haue
bought
off
the
blemishes
and
scarres
with
a
price
if
they
could
,
which
the
pennes
and
tongues
of
their
enemies
haue
defiled
them
with
;
sparing
neither
age
,
person
,
gifts
,
or
place
.
And
al
to
teach
them
to
deale
gently
with
the
innocent
lambe
,
if
they
would
auoide
the
tongues
and
teeth
of
woluish
aduersaries
&
lyons
.
Now
to
come
to
the
parable
:
By
the
trees
seeking
a
king
,
was
meant
,
as
I
Vers.
8.
said
,
the
Shechemites
slipperines
and
inconstancie
,
who
could
not
be
content
with
Gods
gouernment
,
gouerning
them
,
as
he
had
done
,
by
many
,
and
raising
them
vp
a
Iudge
in
their
trouble
by
other
nations
,
to
deliuer
them
:
but
they
would
yeeld
to
be
gouerned
by
one
and
haue
king
,
(
euen
as
sometime
after
the
whole
nation
of
the
Iewes
did
follow
them
in
:
1.
Samuel
8.
)
1.
Sam.
8.
5.
contrary
to
that
which
God
had
appointed
.
Which
practise
of
theirs
teacheth
vs
,
that
we
soone
grow
wearie
of
Gods
yoke
and
of
his
ordinances
,
Psalm
.
2.
3.
by
obeying
the
which
yet
wee
might
doe
well
if
wee
could
see
,
and
loth
wee
are
that
God
should
raigne
ouer
vs
.
Indeed
we
say
,
and
in
words
Luk.
19.
14.
seeme
to
pray
otherwise
,
as
in
the
second
and
third
petition
;
Thy
kingdom
come
;
Thy
will
be
done
:
but
who
admitteth
it
?
And
no
marueile
.
For
flesh
is
vnruly
,
and
in
the
most
there
is
no
worke
of
the
spirit
,
and
the
operation
of
it
is
weake
in
the
best
of
vs
,
especially
as
we
goe
to
worke
.
By
meanes
whereof
,
we
see
how
ill
it
goeth
with
the
most
at
this
day
.
For
they
Note
.
hauing
no
more
then
nature
in
them
,
seeke
libertie
to
liue
as
they
list
,
and
to
follow
their
owne
way
.
From
whence
arise
so
many
troubles
and
garboiles
to
them
in
their
liues
;
when
yet
Gods
yoke
is
the
only
easie
yoke
,
and
vnder
Matth.
11.
last
verse
.
the
wing
of
his
protection
only
is
peace
&
safetie
.
Oh
,
one
day
in
his
house
,
to
be
nurtured
by
him
,
euen
in
this
life
,
is
better
then
a
thousand
in
any
estate
of
pleasure
whatsoeuer
:
and
yet
wee
haue
libertie
to
enioy
much
euen
that
way
also
.
Looke
more
hereof
in
chap.
8.
in
Gedeons
answere
to
the
people
offering
him
the
kingdome
.
The
other
sonnes
of
Gedeon
are
compared
with
Abimelech
,
as
the
good
Vers.
9.
10.
to
the
16.
trees
are
with
the
bramble
.
And
yet
they
,
who
were
more
excellent
then
he
,
would
not
raigne
:
much
lesse
should
Abimelech
,
who
was
farre
lesse
worthie
,
and
yet
he
did
.
By
the
trees
here
,
and
Gedeons
other
sonnes
,
who
would
not
raigne
,
though
they
mought
,
nor
the
trees
,
as
the
vine
,
oliue
,
and
figge
tree
,
that
would
not
leaue
their
state
for
an
higher
,
nor
their
sweetnes
for
any
other
;
all
of
vs
are
taught
to
keepe
compasse
,
and
to
frame
ourselues
willingly
to
abide
in
the
estate
wherein
God
hath
set
vs
(
as
indeed
the
only
and
best
estate
for
vs
)
and
not
to
breake
out
of
our
range
and
compasse
,
to
Doct.
out
of
th●
former
verses
.
affect
that
which
is
not
for
vs
.
And
as
gifts
are
required
thereto
,
and
calling
;
so
we
should
attend
thereupon
,
and
imploy
our
time
on
that
,
for
which
we
are
fitted
:
yea
and
looke
to
find
most
sweetnesse
therein
.
For
as
wee
are
taught
to
pray
for
our
daily
bread
,
euen
that
successe
and
measure
of
blessing
that
God
seeth
best
;
so
that
which
he
sendeth
,
wee
should
hold
to
bee
best
for
vs
.
A
worthy
proofe
we
haue
hereof
in
Dauid
,
who
,
though
he
were
designed
to
the
kingdome
,
yet
he
professeth
himself
so
modest
&
sober
minded
,
that
he
looked
not
at
any
thing
too
high
for
him
,
but
possessed
his
soule
Psalm
.
131.
2.
in
silence
and
patience
.
Noting
by
the
way
,
that
to
auoid
this
pragmaticall
humor
and
ambition
,
a
man
must
get
an
humble
hart
,
much
occupied
about
the
wel
ordering
of
his
owne
affections
,
&
finding
work
enough
at
home
.
But
the
most
of
vs
reach
at
things
beyond
our
compasse
,
or
by
our
wit
,
policie
and
skill
,
thinke
to
get
all
into
our
net
;
and
meddle
with
those
which
we
are
not
trained
vp
vnto
;
and
so
we
suffer
our
gifts
to
lie
a
rusting
.
Yea
surely
,
this
is
the
case
of
the
most
;
either
they
will
haue
all
or
nothing
,
though
they
beg
for
their
labour
.
Busie
bodies
many
are
,
the
priuat
man
prying
into
the
Ministers
calling
,
and
finding
fault
with
him
;
but
blind
and
vntoward
to
seeke
what
is
amisse
in
himselfe
:
not
vnlike
to
Absolon
,
who
being
a
subiect
,
who
should
rather
haue
prayed
for
grace
fit
for
that
estate
,
forgets
himselfe
grossely
,
and
pleaseth
himselfe
to
thinke
how
fit
he
was
for
an
higher
,
and
what
he
could
doe
in
his
fathers
place
farre
better
then
hee
,
and
wisheth
he
were
put
to
the
triall
,
2.
Sam.
15.
Whereas
,
if
the
foot
be
vnfit
2.
Sam.
25.
4.
to
doe
it
owne
office
,
much
lesse
able
will
it
be
to
bee
the
head
of
the
bodie
:
and
,
indeed
,
such
as
these
are
euer
censuring
other
in
their
places
and
callings
,
as
insufficient
,
not
looking
to
their
owne
duties
.
Let
vs
leaue
(
euerie
one
)
this
course
,
and
haue
euer
in
mind
this
answere
of
the
Vine
and
the
other
trees
;
Shall
I
leaue
my
sweetnesse
,
&c.
Lest
we
be
as
ridiculous
as
he
,
who
bearing
his
head
aloft
in
viewing
the
starres
,
fell
into
the
ditch
,
for
want
of
looking
(
in
the
meane
while
)
to
his
owne
standing
.
Rather
let
vs
bee
content
,
though
we
haue
not
as
wee
would
,
and
rush
wee
not
in
hast
,
and
without
consideration
to
places
and
changes
of
dealings
for
aduantage
:
but
let
vs
be
sure
,
that
we
haue
the
Lord
alwaies
going
before
vs
,
or
let
vs
looke
for
it
,
that
he
will
most
certainely
ioynt
vs
.
Yea
let
vs
count
it
our
chiefe
praise
,
to
be
faithfull
in
our
owne
condition
and
calling
:
and
no
discredit
to
bee
ignorant
and
vnfit
for
anothers
,
seeing
the
Lord
requires
no
more
of
any
,
than
according
to
that
he
hath
.
And
yet
it
is
not
vnlawful
with
such
respects
,
in
the
decay
of
our
trades
or
such
like
occupying
,
to
enter
vpon
some
other
dealings
for
our
necessary
maintenance
,
(
if
need
so
require
)
and
to
shun
and
auoid
idlenesse
:
but
let
them
be
such
as
are
fittest
for
vs
,
and
likest
to
helpe
vs
,
but
with
this
prouiso
in
any
wise
,
that
they
be
not
too
many
,
lest
wee
bee
clogged
with
them
,
nor
beyond
our
abilitie
,
that
wee
bee
not
cast
behind
hand
by
them
.
And
so
when
we
are
driuen
by
necessitie
,
we
cannot
be
charged
as
many
may
,
I
meane
these
banckrouts
,
and
such
as
are
weary
of
their
callings
,
who
being
discontent
with
meanenes
,
aime
at
great
dealings
,
neuer
asking
a
question
about
their
so
vnaduized
changes
how
God
aloweth
therof
;
and
therfore
with
the
trees
they
lose
their
sweetnes
,
(
as
we
see
by
their
answer
,
they
must
haue
done
,
if
they
had
left
their
places
)
yea
,
they
must
forgoe
it
whether
will
or
no
,
when
they
make
such
changes
,
and
cannot
keepe
it
,
although
they
would
full
faine
.
But
of
this
point
in
part
see
chap.
8.
23.
We
may
further
learne
here
by
the
answer
which
is
supposed
to
haue
bin
made
by
the
trees
,
to
wit
,
that
they
did
so
contentedly
rest
in
that
estate
Doct.
2.
of
their
which
God
set
them
in
,
and
which
pleased
him
,
and
was
profitable
to
men
,
we
may
learne
(
I
say
)
by
this
,
that
God
hath
done
much
for
vs
,
to
whom
he
hath
giuen
a
sweet
contentment
to
rest
and
abide
in
our
callings
,
and
to
vse
them
with
faithfulnes
and
diligence
.
For
why
?
(
as
I
haue
said
)
there
are
few
that
do
so
;
and
beside
,
we
are
bound
in
all
things
to
be
thankfull
:
and
also
that
is
one
principall
part
of
our
welfare
.
But
we
must
take
it
thus
,
that
first
we
see
,
we
be
receiued
into
fauor
with
God
,
and
then
that
we
labor
to
be
in
deed
,
and
to
be
counted
faithful
of
him
,
that
so
we
may
be
put
1.
Tim.
1.
12.
in
his
seruice
,
for
else
neither
can
we
walke
in
our
callings
aright
,
neither
find
this
sweetnesse
therein
,
that
I
speake
of
,
but
a
carnall
reioycing
,
so
farre
as
we
prosper
,
and
not
for
that
we
serue
the
Lord
in
them
.
But
this
I
enlarge
not
,
being
onely
an
vse
of
the
former
doctrine
,
and
mentioned
therein
.
Now
whereas
it
is
said
of
the
trees
,
that
they
ioyed
God
and
men
,
wee
Doct.
3.
must
know
,
that
the
oyle
and
wine
were
vsed
in
the
seruice
of
God
in
the
Tabernacle
:
the
oyle
many
waies
,
as
to
annoint
Kings
,
Prophets
,
and
Priests
,
and
to
burne
in
the
Tabernacle
,
and
to
be
mixed
with
offerings
:
and
the
fruit
of
them
al
,
were
meat
or
medicine
also
,
and
comfort
to
men
.
Herein
we
must
note
the
goodnesse
of
God
in
making
euery
creature
to
yeeld
such
vse
and
benefit
to
vs
,
insomuch
as
the
vnlikest
of
other
are
not
exempted
from
doing
this
seruice
to
vs
,
no
not
the
Toade
and
the
Spider
,
with
the
like
of
that
kind
,
&
yet
by
sin
they
are
become
noisome
to
vs
,
which
before
fin
committed
,
were
not
so
.
This
(
if
we
shuld
go
through
the
creatures
)
serues
vs
to
meditate
on
,
to
the
admiring
of
Gods
kindnes
,
wisdom
and
power
,
seeing
euery
creature
yeeldeth
such
variety
of
helpe
to
vs
for
our
great
refreshing
and
comfort
.
And
yet
our
ignorance
of
many
excellent
vertues
and
qualities
which
lie
hid
from
vs
,
in
many
of
them
,
greatly
hindereth
vs
in
this
dutie
,
though
we
see
inough
to
set
vs
on
work
thus
to
occupy
our selues
about
them
.
The
naked
and
dead
earth
,
as
it
appeareth
in
the
Winter
time
,
to
yeeld
to
vs
,
and
to
all
liuing
creatures
here
below
,
food
and
nourishment
,
and
to
case
such
a
beauty
into
our
eyes
by
the
varietie
of
the
furniture
of
it
in
the
Summer
season
,
Oh
what
an
admirable
thing
is
it
?
The
sunne
to
giue
heate
and
light
daily
to
cherish
the
creatures
,
what
a
great
fauour
of
God
is
it
,
as
common
a
matter
as
we
make
of
it
?
and
so
we
may
thinke
of
the
rest
.
These
are
Rom.
1.
19.
the
visible
things
of
God
,
to
make
him
knowne
to
vs
,
who
is
inuisible
.
The
goodly
varietie
of
meates
,
drinkes
and
medicines
,
which
hee
hath
appointed
for
our
refreshing
,
health
,
and
comfort
,
which
not
only
our
owne
soile
,
but
also
other
countries
afford
to
vs
;
also
that
he
alloweth
vs
to
eate
of
the
Note
.
Nehem.
8.
10.
fat
,
and
drinke
of
the
sweet
,
who
can
thinke
of
all
these
,
but
with
wondring
at
the
loue
of
the
giuer
of
them
in
this
his
large
and
free
bounty
:
and
especially
considering
,
that
wee
haue
peace
,
health
,
and
other
publike
and
priuate
blessings
with
them
,
as
I
haue
noted
chap.
5.
And
yet
who
knoweth
not
,
that
these
serue
vs
here
only
in
this
temporall
life
?
things
eternall
are
of
another
kind
,
and
farre
more
excellent
.
Yea
,
and
yet
that
which
we
see
in
the
creatures
,
is
nothing
in
comparison
of
that
which
should
haue
been
,
if
the
sinne
of
man
had
not
blemished
and
defaced
the
first
beauty
of
their
creation
.
And
howsoeuer
(
in
great
prouidence
)
the
Lord
haue
released
the
curse
due
vnto
them
:
yet
they
come
short
of
that
they
were
,
when
God
saw
all
was
good
,
and
so
blessed
them
.
And
all
these
his
creatures
for
our
need
and
Christian
delight
,
may
we
enioy
,
boldly
and
without
feare
,
who
are
his
redeemed
ones
by
Christ
,
and
so
restored
to
the
right
we
had
first
in
them
:
and
this
we
may
doe
with
Gods
good
liking
,
if
we
haue
learned
how
to
vse
them
to
their
kindly
ends
,
euen
to
admire
at
(
in
our
beholding
them
)
the
wisdome
,
power
,
and
bounty
of
the
Creator
;
gathering
from
that
wee
see
,
proofes
of
his
mercy
,
prouidence
,
and
loue
to
vs
,
in
supplying
vs
with
the
good
things
we
see
not
.
For
by
these
(
in
part
)
he
would
haue
vs
know
him
:
as
himselfe
said
,
Doe
yee
see
how
the
grasse
of
the
field
,
the
Lilies
,
and
other
Matth.
6.
28.
plants
are
cloathed
with
beautie
in
their
seasons
,
and
beautifie
the
earth
with
their
leaues
,
flowers
,
fruites
,
the
colour
,
the
sauour
,
the
abundance
of
them
?
Then
think
(
saith
he
)
much
more
will
he
furnish
you
,
if
you
can
beleeue
it
.
But
further
,
this
wee
must
take
great
heed
of
,
lest
these
things
,
being
neere
and
sensible
to
vs
,
cause
such
a
through
vewing
,
and
deepe
beholding
of
them
,
that
our
affections
be
snared
by
them
,
and
held
from
ascending
vp
and
mounting
vp
to
the
Creator
:
cursed
be
that
view
which
causeth
them
to
be
loued
with
the
loue
of
him
that
made
them
,
and
himselfe
excluded
from
the
heart
of
him
that
enioyeth
them
.
Lastly
,
this
also
is
to
bee
highly
regarded
,
that
we
quicken
vp
our selues
thereby
,
to
chearefulnesse
in
his
seruice
,
which
is
that
good
and
ioyfull
hart
he
speakes
of
in
Deut.
28.
breaking
Deut.
●8
.
47.
out
into
a
sutable
fruitfulnesse
in
duty
toward
him
,
who
hath
enlarged
himselfe
so
greatly
to
vs
.
For
else
,
when
men
swimme
in
blessings
,
hauing
corne
,
wine
and
oile
,
or
(
as
the
Israelites
had
)
the
milke
and
hony
of
Canaan
,
in
all
plentie
;
and
yet
either
know
not
God
aright
,
or
if
they
doe
,
abuse
their
liberties
,
and
break
out
of
their
bounds
;
alas
,
they
turne
this
varietie
of
Gods
bounties
and
fauors
,
into
accusations
against
themselues
and
punishments
:
they
find
no
sweetnesse
in
them
to
purpose
,
while
they
enioy
them
,
and
they
hasten
also
the
remoueall
of
them
vnseasonably
,
and
when
it
shall
bee
full
vnwelcome
.
Only
the
faithfull
possesse
them
here
,
and
are
led
by
them
to
long
after
the
fruition
of
him
in
fulnesse
hereafter
,
who
is
much
more
glorious
in
himselfe
,
then
in
them
:
and
in
heauen
where
his
honour
dwelleth
,
then
here
vpon
earth
,
which
is
but
his
footstoole
.
By
Abimelech
and
the
Bramble
,
which
sought
that
they
were
vtterly
4
vnfit
for
,
let
vs
marke
,
that
where
ambition
is
,
it
maketh
the
vnworthy
to
take
vpon
them
that
,
which
the
more
worthy
will
not
,
but
vtterly
refuse
to
doe
.
For
this
cause
wee
must
search
our selues
better
in
this
point
.
For
want
whereof
,
the
most
are
deadly
sicke
of
this
disease
,
and
feele
it
not
.
It
is
bred
in
all
by
nature
to
aspire
,
both
in
Minister
and
people
.
That
which
a
graue
and
godly
man
dares
not
doe
in
the
Ministery
,
that
euery
youth
and
bold
fellow
almost
dares
,
for
his
commoditie
,
thrust
himselfe
into
many
preferments
,
and
is
not
ashamed
.
So
that
which
honest
and
ancient
inhabitants
abhorre
,
and
flie
from
,
as
to
contend
and
quarrell
,
to
iudge
others
,
and
puffe
vp
themselues
with
a
conceit
of
their
gifts
,
and
to
thinke
other
fooles
in
respect
of
themselues
,
that
(
yet
)
dare
other
doe
,
who
in
the
best
things
come
short
and
farre
behind
them
.
The
time
hath
been
,
when
(
through
a
reuerent
and
high
conceit
of
the
worke
of
the
Ministerie
(
though
erroneously
and
amisse
,
I
must
needs
say
)
some
men
altogether
with
drew
themselues
from
it
,
as
thinking
themselues
wholly
vnworthy
of
it
,
and
so
buried
many
a
talent
in
the
earth
.
But
that
was
the
extremity
of
modestie
:
wee
complaine
in
our
age
of
the
contrary
ouerweening
of
our selues
,
and
vnder
prising
of
it
,
so
that
we
can
easily
answer
Pauls
question
[
To
these
things
,
who
is
sufficient
?
]
by
another
,
who
is
not
sufficient
?
Indeed
,
since
men
looked
to
the
benefit
,
and
not
to
the
burden
(
which
so
occupieth
an
honest
man
,
that
hee
thinks
lesse
of
the
other
)
and
enquired
rather
into
the
quantitie
of
it
,
rather
then
his
owne
qualitie
and
worthinesse
:
while
nothing
but
flourishing
in
apparrell
,
iollitie
,
pleasures
,
good
cheare
and
booncompanionship
is
thought
to
be
the
complement
of
the
Ministery
,
the
answer
(
I
confesse
)
is
easie
,
if
the
liuing
be
therafter
,
who
is
not
sufficient
for
these
?
But
,
Oh
Bramble
!
Matth.
7.
16.
where
is
thy
sweetnesse
?
do
men
gather
Grapes
of
thornes
,
or
figges
of
2.
Tim.
4.
2.
Note
.
thistles
?
doest
thou
thus
teach
in
season
and
out
of
season
?
is
this
thy
feeding
,
thy
watching
,
thy
planting
and
watering
?
Is
this
to
cheare
(
and
not
to
grieue
rather
)
the
heart
of
God
and
good
men
?
Oh
who
shall
heale
thy
barrennes
?
other
barren
creatures
haue
been
cured
by
a
miracle
or
art
:
the
wombe
,
the
earth
,
the
waters
:
and
if
thou
wert
an
Oliue
,
a
Vine
,
or
Figge-tree
,
(
though
not
so
fruitfull
)
there
were
helpe
for
thee
,
by
cutting
,
digging
,
compassing
,
remoouing
;
but
being
a
Bramble
,
who
shall
make
thee
fruitfull
?
Is
it
because
there
is
no
Oliue
in
the
forrest
,
that
thou
exaltest
thy selfe
?
who
neither
hast
oyle
of
vnderstanding
,
nor
oyle
of
grace
(
much
lesse
thy
vessell
full
thereof
)
that
of
thy
abundance
others
may
be
refreshed
?
Yea
,
who
if
thou
haddest
thy
due
,
and
the
Lords
forresters
,
thou
shouldest
not
(
I
say
not
)
haue
place
aboue
the
other
trees
,
but
not
be
allowed
to
stand
among
them
at
all
.
But
I
conteine
my selfe
.
In
this
part
following
of
the
parable
,
Iotham
denounceth
against
the
men
Ver.
16.
17.
18.
19
of
Shechem
and
Abimelech
,
saying
:
If
yee
haue
done
well
,
in
that
yee
haue
done
,
reioyce
:
else
your
ioy
shall
God
breake
off
:
Let
vs
by
this
see
,
that
all
reioyce
in
their
doings
,
according
to
that
they
are
,
whether
they
be
good
or
bad
:
but
let
vs
be
perswaded
,
that
to
be
the
durable
and
sound
ioy
,
which
God
alloweth
,
nay
commandeth
vs
in
all
our
doings
,
(
as
we
see
Deut.
28.
Deut.
28.
47.
2.
Cor.
1.
12.
and
elsewhere
)
to
wit
,
that
which
commeth
from
well
doing
,
and
a
good
conscience
.
But
all
other
ioy
is
either
wicked
,
as
Hamans
,
Adonijas
and
Absolons
:
Rom.
15.
13.
or
vaine
,
and
to
be
repented
of
;
as
the
young
mans
in
Eccles.
and
is
a
Eccles.
11.
9.
compound
of
bitter
and
sweete
:
but
the
bitter
is
durable
,
the
sweete
soone
vanisheth
,
when
men
are
merrie
,
and
in
their
mirth
suffer
any
knowne
sinne
,
or
dishonour
of
God
among
them
,
their
reioycing
is
not
good
;
but
Christs
1.
Cor.
5.
6.
woe
meeteth
with
them
,
when
he
saith
,
Woe
be
to
you
that
now
laugh
,
for
you
Luke
6.
25.
shall
waile
and
weepe
.
And
when
in
the
common
course
of
our
life
,
we
are
led
by
the
affection
of
ioy
,
which
hath
no
good
ground
nor
warrant
,
such
ioy
Note
.
is
euill
,
and
shall
be
turned
into
sorrow
and
woe
.
And
yet
I
deny
not
,
but
mirth
,
yea
euen
naturall
mirth
in
things
transitorie
and
indifferent
is
allowed
,
so
that
it
be
moderated
;
yea
,
and
especially
if
it
be
vsed
to
nourish
spirituall
ioy
;
to
which
end
it
is
ordained
of
God
,
and
for
the
supporting
of
our
greatest
infirmities
,
euen
as
all
other
of
Gods
earthlie
benefits
are
likewise
.
And
by
this
speech
of
Iotham
,
wee
gather
,
that
although
good
and
bad
Doct.
1
out
of
the
former
verses
,
16
&
19.
meete
together
,
and
both
seeme
to
be
merrie
in
their
seuerall
companie
;
yet
there
is
a
greater
oddes
betwixt
them
,
then
a
man
would
imagine
.
For
the
vngodly
mans
mirth
is
bred
in
the
tongue
and
countenance
,
and
therefore
is
controlled
by
an
heauie
sad
heart
,
which
tels
him
,
that
if
he
considered
aright
of
the
matter
,
hee
hath
small
cause
of
being
merrie
,
but
to
turne
his
meriments
into
heauinesse
.
The
godly
mans
ioy
is
heartie
,
entire
,
sound
,
and
therefore
lasteth
:
and
he
cannot
checke
himselfe
iustly
,
except
it
be
for
that
he
is
not
so
merrie
as
he
ought
to
be
.
And
(
as
Iotham
saith
here
)
the
wicked
though
they
reioyce
together
,
yet
they
adde
not
each
to
the
other
any
sound
,
but
onely
frothie
and
deceitfull
ioy
by
their
fellowship
:
the
reason
is
,
because
the
ground
of
it
is
societie
in
euill
.
But
the
godly
,
as
they
ioy
in
secret
,
both
in
Gods
fauour
and
their
happie
estate
,
and
in
the
good
duties
which
they
doe
,
(
as
appeareth
both
in
their
going
about
them
,
performing
them
,
and
the
fruite
of
both
)
so
when
they
meete
together
,
their
ioy
Note
.
is
encreased
and
multiplied
,
euen
as
mirth
is
doubled
by
musicke
and
pleasure
.
Whereas
therefore
the
Christian
complaines
of
much
sorrow
,
within
and
without
,
his
corrupt
affections
,
his
loosenes
,
his
crosses
,
reproch
in
the
world
,
bad
example
,
abundance
of
iniquitie
,
temptations
:
let
such
a
man
know
,
that
euen
this
sorrow
of
his
,
is
a
good
ground
of
his
reioycing
,
seeing
that
his
sorrow
is
good
.
He
sorroweth
for
euill
to
see
it
so
to
abound
,
but
his
sorrow
is
not
euill
.
His
conscience
still
is
good
,
and
so
long
his
ioy
is
warrantable
:
onely
the
ill
conscience
marres
this
feast
of
a
quiet
minded
and
merrie
hearted
Christian
.
My
reioycing
is
my
good
conscience
,
saith
the
2.
Cor.
1.
12.
Apostle
.
But
if
a
good
man
will
doe
as
a
bad
man
,
his
ioy
is
like
his
.
As
for
affliction
,
if
it
come
vpon
him
in
his
innocencie
,
though
it
may
dampe
his
outward
mirth
,
especially
if
he
be
not
fitted
for
it
,
yet
it
takes
not
ioy
from
his
soule
,
but
it
shall
returne
againe
double
and
treble
.
For
their
names
being
written
in
heauen
,
and
they
knowing
it
to
be
so
,
no
affliction
,
no
nor
the
Luke
10.
10.
greatest
malice
of
Satan
can
blot
them
out
thence
:
and
therefore
affliction
(
to
the
godly
)
is
compared
to
sowing
:
now
we
know
sowing
is
the
cause
of
haruest
,
wherein
is
great
ioy
.
Therefore
let
them
beware
,
lest
by
their
disguising
Psal.
126.
5.
themselues
and
wounding
their
conscience
,
they
cause
not
to
themselues
needlesse
complainings
,
feares
and
sorrowes
,
or
halfe
ioy
in
stead
of
sound
,
and
so
doing
,
they
shall
not
neede
to
feare
that
Gods
fatherly
corrections
shall
hurt
them
.
And
if
they
will
see
good
daies
,
and
liue
chearefully
,
let
them
looke
that
out
of
a
good
heart
,
they
bring
foorth
no
other
but
good
1.
Pet.
3.
11.
fruites
,
to
bee
reioyced
in
,
and
flee
euill
of
all
sorts
,
yea
though
the
world
count
them
but
peazants
and
meacocks
for
their
so
doing
.
The
time
shall
Luke
6.
46.
come
when
all
such
iollie
fellowes
shall
ioy
as
Abimelech
and
the
Shechemites
,
that
is
,
shall
sit
downe
and
put
their
heads
betweene
their
knees
,
for
sorrow
,
shame
and
miserie
,
and
yet
a
greater
sorrow
is
behinde
.
Iotham
in
mentioning
his
father
,
saith
that
he
put
his
life
in
danger
to
deliuer
Vers.
17.
18.
the
Shechemites
:
and
so
againe
,
he
requireth
of
the
men
of
Shechem
that
they
deale
accordingly
with
his
posteritie
,
that
is
to
say
,
in
vprightnes
and
righteousnes
.
Wherein
he
speaketh
as
the
Scripture
doth
euery
where
,
that
men
who
haue
had
good
measure
offered
them
,
and
stand
vpon
their
knowledge
,
ciuilitie
and
honestie
,
and
much
more
their
profession
,
should
not
behaue
themselues
as
others
,
who
walke
by
example
onely
of
the
common
sort
,
and
their
own
sensualitie
and
will
.
Neither
is
that
any
better
,
that
some
alleage
,
that
they
do
as
much
as
law
enioyneth
them
,
when
as
yet
they
may
be
conuicted
of
palpable
iniurie
,
and
vnthankfulnes
.
For
a
good
man
,
if
there
were
no
law
,
will
be
a
law
to
himselfe
:
Oh!
how
much
to
be
accounted
is
that
faithfulnes
,
which
requites
loue
with
kinde
dealing
?
but
it
is
rare
to
be
found
,
but
yet
on
the
contrarie
,
that
is
barbarous
to
yeeld
euill
for
good
,
as
many
doe
,
and
as
these
men
of
Shechem
are
heere
charged
by
Iotham
to
haue
done
,
when
yet
wee
haue
learned
,
that
wee
ought
to
render
Rom.
12.
21.
good
for
euill
.
But
I
referre
the
reader
to
the
first
and
last
verses
of
the
8.
Chapter
,
wherein
I
haue
more
at
large
spoken
of
this
point
.
Here
in
that
he
foretelleth
,
that
one
of
them
shall
destroy
another
,
that
Vers
20.
Doct.
is
:
Abimelech
the
men
of
Shechem
,
and
they
him
,
euen
as
it
came
to
passe
;
it
may
teach
vs
,
that
all
ill
practises
and
doings
shall
haue
an
euill
end
.
The
kingdome
,
on
his
part
was
wickedly
sought
,
and
on
their
part
as
wickedly
granted
;
and
how
could
the
end
be
good
,
the
worke
being
euill
,
howsoeuer
for
a
time
it
appeare
not
?
Who
were
greater
or
faster
knit
in
consent
one
with
another
,
then
Iosephs
brethren
,
about
sending
and
selling
him
away
far
from
them
,
where
he
should
neuer
trouble
them
,
as
they
counted
it
,
and
hoped
,
Gen.
42.
21.
any
more
?
But
what
came
of
it
?
were
they
not
after
strangled
,
or
rather
haltered
with
that
they
had
done
?
When
there
arose
but
a
little
trouble
against
them
,
did
they
not
then
crie
out
and
confesse
,
that
their
cruell
handling
of
him
,
yea
and
that
long
after
,
was
the
chiefe
cause
of
it
?
So
,
who
are
neerer
ioyned
together
then
theeues
?
Yet
there
commeth
a
time
of
pealing
one
another
,
wherein
they
cry
out
,
Oh
we
are
vndone
!
woe
to
vs
that
euer
wee
were
linked
in
a
confederacie
together
.
Who
greater
friends
then
the
wicked
that
conspire
together
against
goodnesse
and
good
men
?
but
when
it
is
bewraied
,
and
they
by
a
greater
,
and
an
ouerruling
power
are
called
to
a
reckoning
,
what
deadly
hate
is
there
betwixt
them
,
as
Matth.
27.
4.
we
reade
of
Iudas
and
the
wicked
Priests
?
And
in
shew
,
where
is
there
greater
loue
then
betwixt
these
caualering
and
drunken
companions
,
who
(
forsooth
)
will
be
called
the
only
good
fellowes
?
Doe
they
not
embrace
each
2.
Sam.
3.
27.
other
as
Ioab
did
Abner
,
in
their
armes
,
when
they
goe
about
their
pot-companionship
?
And
yet
,
ere
they
arise
from
their
ale-bench
,
one
of
them
stabbeth
another
,
as
Ioab
thrust
Abner
thorow
with
his
weapon
,
euen
while
he
embraced
him
.
Call
yee
this
loue
?
It
is
diuelish
loue
then
,
which
brings
foorth
such
fruites
.
Therefore
let
our
beginnings
and
attempts
be
alwaies
good
,
yea
and
well
followed
also
;
or
else
,
let
vs
neuer
looke
that
the
end
of
them
shall
bee
any
better
:
this
one
thing
being
excepted
,
that
repentance
come
in
the
way
,
for
then
it
may
end
well
,
in
that
it
is
repented
of
:
but
this
is
not
the
thing
that
the
vngodly
propounded
to
be
the
end
of
their
wicked
acts
,
neither
if
it
were
,
could
they
be
sure
to
obtaine
it
,
for
it
rarely
befalleth
such
.
But
reade
of
this
point
in
the
22.
verse
following
,
which
mentioneth
the
fulfilling
of
this
prophecie
.
In
this
last
verse
,
after
the
speech
of
Iotham
,
it
is
said
that
hee
fled
to
hide
Verse
21.
himselfe
for
feare
of
Abimelech
.
And
no
marueile
though
he
fled
:
for
men
haue
been
impatient
in
hearing
rebukes
in
all
ages
;
euen
as
there
may
bee
no
reproofe
,
either
of
mens
estates
or
doings
,
admitted
or
borne
,
be
they
neuer
so
vnsound
or
wicked
:
especially
by
those
who
are
great
in
the
world
,
for
the
most
part
.
That
of
Hoseah
the
Prophet
doth
sufficiently
testifie
Hos.
4.
4.
it
,
saying
:
Though
by
swearing
,
lying
,
stealing
,
adulterie
,
&c.
the
land
do
mourne
,
yet
let
no
man
reprooue
another
:
meaning
,
that
it
should
bee
in
vaine
.
And
our
Sauiour
foresaw
this
,
in
willing
his
Disciples
to
flee
from
citie
to
citie
:
noting
that
men
would
not
beare
reproofe
,
but
through
the
Matth.
10.
23.
loue
of
the
darknesse
they
were
in
,
they
would
hate
the
light
,
especially
to
be
reprooued
,
and
the
messengers
of
God
that
were
the
bringers
thereof
.
Reade
how
Asa
,
a
good
man
,
handled
the
messenger
of
God
,
Hanani
the
2.
Chro.
16.
10.
Seer
,
when
hee
brought
his
message
from
God
:
he
was
wroth
with
him
,
and
put
him
in
prison
.
Many
,
who
know
their
owne
strength
what
they
are
able
to
doe
,
because
they
are
of
great
wealth
and
authoritie
,
how
iustly
soeuer
they
are
reproued
,
will
not
see
that
,
but
pretend
that
Preachers
seeke
to
bring
their
necks
vnder
their
girdle
,
and
to
dominere
ouer
them
:
and
that
they
alleage
to
be
the
reason
,
why
they
refuse
to
be
reproued
by
them
.
But
let
their
consciences
tell
them
,
that
they
feare
them
not
in
that
respect
,
they
being
men
of
small
account
in
the
world
:
but
yet
they
take
occasion
to
shake
off
their
sermons
or
priuate
companies
,
vnder
that
pretence
and
colour
.
But
they
hope
by
this
meanes
,
that
they
may
attaine
most
easily
that
which
they
haue
sought
,
and
doe
desire
;
to
wit
,
that
they
may
more
boldly
goe
forward
in
their
sinnes
,
while
there
is
no
man
that
shall
haue
accesse
or
allowance
to
tell
them
thereof
.
But
what
followeth
such
doing
,
but
this
;
that
they
goe
forward
in
them
still
,
till
they
ring
in
euery
mans
eare
,
and
are
in
euery
mans
mouth
to
be
talked
of
,
and
they
also
dye
after
the
same
manner
,
that
is
,
without
repentance
,
being
bereaued
of
all
their
greatnes
,
and
left
helplesse
and
hopelesse
in
great
basenes
and
contempt
.
Farre
are
such
off
from
the
estate
of
the
wise
,
who
pray
,
Let
the
righteous
smite
vs
,
that
so
we
may
not
fall
into
the
hands
of
the
wicked
,
to
be
bought
and
sold
of
the
vngodly
Psal.
141.
5.
at
their
pleasure
.
All
the
world
well
nigh
sings
this
note
with
the
Ierem.
Hos.
4.
4.
wicked
people
of
Anathoth
,
Preach
to
vs
pleasant
things
,
but
let
none
reproue
.
For
though
there
was
neuer
more
neede
,
yet
to
that
point
they
are
come
,
that
euen
base
ones
will
not
admit
it
,
when
yet
wee
should
all
suffer
Heb.
13.
22.
the
wholesome
words
of
exhortation
.
The
reason
why
reproofe
is
so
vnwelcom
,
is
,
because
the
worse
that
men
are
,
the
more
daintie
&
iealous
they
be
to
be
handled
roughly
,
or
to
be
told
plainly
of
their
faults
,
and
to
be
drawne
out
of
them
:
as
wee
see
the
tenderest
faces
can
least
endure
the
nipping
weather
:
and
the
galled
flesh
can
abide
no
rubbing
.
For
the
truth
is
tart
and
bitter
to
them
,
few
can
admit
it
,
except
it
be
tempered
with
some
sweetnes
of
flatterie
:
which
though
a
man
know
it
to
be
dangerous
,
and
as
the
vipers
sting
,
killing
by
ticking
:
yet
men
had
rather
be
tickled
to
death
,
then
healed
by
corrasiues
.
We
reade
of
one
in
historie
,
who
was
cured
of
an
impostume
by
the
sword
of
his
enemie
,
which
opened
an
issue
in
his
flesh
,
and
let
out
the
corruption
.
And
till
the
Lord
giue
wisedome
to
such
to
suffer
their
enemies
(
for
so
they
call
the
Minister
,
as
the
Galathians
did
Paul
,
for
telling
them
the
truth
)
to
wound
Gal.
4.
16.
them
:
their
owne
selfe-loue
will
nourish
such
impostumated
matter
within
them
,
as
will
breake
inwardly
(
for
lack
of
vent
)
and
destroy
them
.
This
is
an
euill
spirit
in
men
,
that
neither
they
will
be
innocent
,
(
for
then
they
might
walke
boldly
through
the
pikes
)
nor
yet
abide
to
bee
called
to
question
.
Prou.
10.
9.
Note
.
They
will
both
deserue
blame
with
the
formost
,
and
yet
(
with
the
forwardest
)
be
reuenged
vpon
him
that
shall
controle
them
,
though
it
bee
by
Gods
commandement
.
So
that
,
neither
Scripture
,
Minister
,
no
nor
God
himselfe
,
may
stand
vp
against
them
:
they
are
lawlesse
and
exempted
persons
.
But
oh
man
consider
,
if
thine
enemie
should
wish
thee
a
shrewd
turne
,
he
could
not
inuent
a
greater
then
this
,
that
thou
shouldest
want
an
admonisher
to
warne
thee
,
by
the
refusing
of
whom
,
thou
more
hurtest
thy selfe
,
then
thy
greatest
enemie
can
hurt
thee
.
The
Lord
threatens
it
against
the
Iewes
,
when
hee
denounceth
the
most
seuere
punishments
against
them
.
Therefore
in
that
thou
maist
be
reproued
,
(
especially
in
publike
,
where
no
man
is
priuie
to
the
matter
but
thy selfe
)
think
it
a
greater
portion
,
then
many
(
of
farre
higher
place
)
enioy
,
and
profit
thou
(
if
thou
be
wise
)
by
it
accordingly
.
Some
might
think
that
Iotham
ranne
away
,
because
he
said
more
then
he
durst
stand
to
:
but
we
must
know
,
he
put
his
life
in
Gods
hands
,
and
hauing
discharged
his
duty
,
auoided
(
as
much
as
he
could
)
the
lions
mouth
&
danger
,
being
not
bound
to
put
his
finger
into
the
fire
wilfully
:
and
yet
(
as
it
is
like
)
not
afraid
thereof
,
if
God
had
giuen
him
into
his
enemies
hands
,
and
called
him
to
seale
the
truth
by
his
blood
.
And
therefore
,
let
none
condemne
such
of
rashnes
or
cowardise
,
who
hauing
rebuked
sinne
in
such
as
are
boisterous
and
malicious
,
shift
for
themselues
,
and
prouide
(
as
they
may
)
for
their
owne
escape
and
safetie
.
Rather
this
condemneth
the
cruell
disposition
of
them
whom
they
reproue
,
who
when
they
cannot
iustly
conuince
such
of
error
or
slander
,
rashnes
,
or
the
like
;
but
haue
their
owne
conscience
condemning
them
for
the
same
offences
:
yet
will
not
suffer
those
to
liue
by
them
in
peace
,
who
haue
done
their
duties
,
and
discharged
their
conscience
in
iustly
reprouing
.
How
shall
such
be
brought
to
be
conuicted
,
that
so
they
may
relent
and
amend
,
who
cannot
endure
to
be
accused
?
And
it
is
the
mercie
of
God
(
considering
the
spitefull
nature
of
the
wicked
)
that
any
godly
Iotham
or
Minister
of
the
word
may
bee
suffered
to
keepe
his
standing
,
and
to
awake
and
admonish
the
vnruly
that
hee
may
be
saued
:
and
is
not
compelled
to
flee
,
and
runne
away
,
for
feare
of
his
opposites
,
when
hee
hath
reproued
them
,
although
hee
hath
but
told
them
truth
for
their
good
and
benefit
,
and
that
in
a
kinde
manner
.
If
God
did
not
muzzle
them
,
doubtlesse
it
were
as
hard
for
them
,
as
for
Iotham
,
if
euery
lewd
offender
might
haue
his
will
,
as
in
some
places
,
such
beare
too
much
sway
,
and
deterre
the
Minister
(
being
weake
and
fearefull
)
from
medling
,
in
challenging
the
sinnes
of
the
place
,
and
laying
hard
against
the
offenders
,
when
yet
God
hath
charged
them
streightly
to
denounce
against
them
.
But
why
doe
such
hinder
the
course
of
their
Ministerie
?
Verily
because
they
themselues
may
sleepe
secure
in
their
sinnes
,
as
Herod
thought
to
doe
,
when
Iohns
mouth
was
stopped
.
THE
FIFTIE
EIGHT
SERMON
ON
THE
NINTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
third
part
of
the
Chapter
.
Vers.
22.
So
Abimelech
raigned
three
yeeres
ouer
Israel
.
23
And
the
Lord
sent
an
euill
spirit
betwixt
Abimelech
and
the
men
of
Shechem
,
and
the
men
of
Shechem
brake
their
promise
to
Abimelech
.
24.
That
the
crueltie
toward
the
seuentie
sonnes
of
Ierubbaal
,
and
their
blood
might
come
and
be
laid
vpon
Abimelech
their
brother
which
had
slaine
them
,
and
vpon
the
men
of
Shechem
who
had
aided
him
to
kill
his
brethren
.
25.
So
the
men
of
Shechem
set
men
to
waite
for
him
in
the
tops
of
the
mountaines
:
who
robbed
all
that
passed
that
way
by
them
,
and
it
was
told
Abimelech
.
NOw
it
followeth
in
this
third
part
of
the
chapter
,
how
both
The
sense
.
Abimelech
and
the
men
of
Shechem
were
destroyed
;
with
the
occasions
and
meanes
thereof
,
which
were
two
:
first
the
discord
betwixt
them
and
dissension
:
secondly
open
warre
both
which
made
way
thereunto
.
These
are
to
the
42.
verse
:
and
the
destroying
one
the
other
to
the
end
of
the
chapter
.
For
the
first
,
it
is
said
that
the
Lord
sent
an
euill
spirit
betwixt
them
,
euen
the
spirit
of
Satan
,
and
therefore
there
must
needs
be
discord
betwixt
them
,
as
in
these
verses
appeares
,
to
the
26.
And
being
thus
at
dissension
,
they
were
prouoked
to
fight
,
till
each
slew
other
,
as
I
haue
said
.
But
before
I
enter
into
,
and
lay
open
these
things
,
this
is
to
be
considered
,
first
,
that
is
said
here
,
that
Abimelech
ruled
ouer
Israel
three
yeres
.
Which
words
are
a
preparatiue
to
that
which
followeth
:
for
thus
they
are
to
be
taken
;
that
after
these
words
of
Iotham
,
thus
vttered
,
Abimelech
raigned
three
yeeres
notwithstanding
,
and
the
men
of
Shechem
and
he
made
a
shift
to
hold
together
so
long
.
All
which
while
a
man
would
haue
thought
Iotham
his
parable
had
been
but
a
dreame
and
delusion
:
But
when
three
yeeres
(
a
short
time
to
speake
of
for
a
King
to
enioy
his
crowne
)
were
come
about
,
then
the
Lords
threat
began
to
take
effect
,
(
for
how
should
it
be
otherwise
?
)
though
a
little
while
it
were
deferred
?
Now
if
the
time
had
been
long
,
men
might
easily
haue
forgotten
Iotham
,
but
being
within
three
yeeres
thus
fulfilled
,
who
might
not
remember
the
prophecie
,
and
note
the
accomplishment
thereof
?
Thus
the
Lord
will
haue
his
iudgements
cease
vpon
his
enemies
:
so
that
they
who
see
them
,
may
say
,
This
is
no
casuall
mischance
which
hath
befallen
them
,
but
the
hand
of
God
pursuing
them
manifestly
,
for
such
or
such
a
transgression
.
It
is
not
said
,
that
hee
was
Iudge
ouer
Israel
,
for
they
were
raised
vp
by
God
,
but
hee
ruled
and
vsurped
,
as
Tyrants
vse
to
doe
.
And
to
begin
first
Doct.
vers.
22.
with
his
prosperity
in
that
God
gaue
him
this
short
time
to
inioy
his
desire
,
and
to
dominere
as
he
did
,
it
is
to
teach
vs
,
that
he
doth
for
some
little
time
,
giue
wicked
men
their
longed
for
desires
;
and
yet
not
for
that
he
applaudeth
them
therein
,
but
that
they
may
haue
time
to
repent
,
and
to
bethinke
themselues
what
they
haue
done
,
and
how
they
haue
gone
to
worke
,
and
how
many
waies
they
haue
prouoked
God
;
and
that
if
they
refuse
so
to
do
,
they
may
see
that
they
be
iustly
reiected
,
and
that
God
had
no
pleasure
in
them
,
in
their
greatest
florish
.
Zimry
and
Cozby
,
Chorah
and
Haman
,
with
the
Rich
man
in
the
Gospell
,
and
others
many
,
a
short
time
they
had
to
worke
,
and
accomplish
their
desires
,
and
take
their
pleasure
,
and
enioy
the
lust
of
their
hearts
.
And
indeed
so
short
a
time
had
need
bee
well
improoued
,
while
it
lasts
,
for
when
that
time
was
ouer
and
past
,
what
heare
yee
,
euen
this
,
that
their
folly
,
nay
their
shame
and
madnesse
,
was
manifested
and
spoken
of
in
all
places
.
Neither
should
their
reproch
and
downefall
haue
been
so
notable
,
if
they
had
not
proudly
passed
their
bounds
,
and
carried
themselues
too
loftily
before
.
Many
waies
,
wee
see
,
God
hath
to
destroy
such
.
Sometime
he
suffers
them
not
to
plant
themselues
at
all
,
but
crosses
them
in
the
enterprise
,
as
Absolon
and
Adonija
:
sometimes
hee
suffers
them
to
take
deepe
roote
,
and
giues
them
a
long
time
,
but
it
is
with
much
vexation
and
vnsetling
;
as
Pharao
and
Ahab
.
And
otherwhiles
he
lets
them
flourish
but
a
short
time
,
and
puls
them
vp
ere
they
bee
halfe
rooted
,
as
this
Abimelech
.
Whether
he
keepes
them
from
attaining
that
which
they
seeke
,
or
keepes
them
vnder
,
or
plucks
them
vp
againe
,
let
them
learne
by
them
all
,
that
he
is
wise
,
and
knowes
how
to
handle
them
,
and
to
shelter
his
owne
from
the
annoyance
of
them
.
Dauid
,
Psal.
37.
speaking
of
this
third
sort
of
flourishers
,
Psal.
37.
35.
36.
whom
he
compares
to
the
greene
Bay
tree
,
(
which
though
it
be
barren
,
yet
keepes
the
colour
both
Winter
and
Sommer
)
addeth
this
,
that
they
are
suddenly
and
horribly
consumed
:
and
it
is
the
argument
of
many
Psalmes
,
and
the
summe
of
that
which
Iobs
friends
so
much
insist
vpon
,
(
though
they
apply
it
preposterously
)
That
the
happinesse
of
the
wicked
is
short
.
So
that
wee
must
not
wonder
if
they
plie
their
worke
apace
,
and
take
the
vttermost
of
their
libertie
:
for
the
diuell
teacheth
them
so
to
doe
;
who
rageth
the
more
violently
,
knowing
he
is
tied
by
a
shorttether
.
Doubtlesse
their
shortiolitie
,
is
the
vantage
of
the
Church
,
which
hath
many
a
breathings
betwixt
whiles
,
by
their
discontinuance
:
euen
as
wee
see
Sushans
perplexitie
vnder
Hamans
malice
,
was
turned
into
ioy
,
in
his
ruine
.
Naturall
Philosophers
obserue
,
that
the
creatures
which
are
most
noisome
and
hurtfull
,
are
some
way
or
other
so
restrained
(
either
by
paucity
,
short
life
,
or
the
like
)
that
they
cannot
doe
the
harme
they
would
.
But
if
God
did
not
restraine
men
as
wel
as
beasts
,
they
would
waxe
more
monstrous
.
And
be
we
wise
,
though
the
world
bee
set
on
wilfulnesse
,
and
mischiefe
,
let
not
our
teeth
water
after
their
dainties
:
the
best
whereof
is
a
short
flourishing
,
to
tickle
fooles
with
a
desire
of
the
like
;
but
they
see
not
their
day
comming
,
which
vet
is
at
hand
,
like
a
whirle-wind
and
tempest
to
scatter
their
pleasures
and
glory
;
and
like
a
fire
to
deuoure
and
consume
all
,
most
fearefully
:
which
painted
estate
of
theirs
,
all
may
see
to
be
farre
from
the
grace
which
the
Lord
wisheth
to
his
people
,
when
he
saith
,
Oh
,
that
they
were
wise
to
consider
their
end
.
And
yet
the
worst
end
of
the
other
is
not
Deut.
32.
29.
seene
.
And
Gods
mercy
is
great
in
cutting
them
off
so
soone
:
who
else
should
liue
with
them
,
besides
the
preuenting
of
much
iniquitie
,
which
would
make
their
account
heauier
.
For
all
this
,
one
followes
the
steppes
of
another
,
and
the
child
,
when
he
comes
into
his
fathers
place
,
beginneth
not
at
first
,
to
weigh
the
shortnesse
of
his
life
,
how
soone
he
shall
be
,
as
his
father
is
,
that
is
,
cut
off
from
al
,
that
so
he
might
apply
his
heart
to
wisdome
,
but
taketh
possession
of
his
place
,
as
if
he
were
riuited
into
it
for
perpetuity
,
Psalm
.
90.
12.
and
will
not
so
much
as
thinke
of
any
change
or
remouall
from
thence
.
But
to
goe
forward
:
this
euill
spirit
that
was
sent
betwixt
them
,
being
the
first
occasion
of
their
ouerthrow
,
was
the
diuell
;
by
whose
malice
and
Vers.
23.
subtiltie
,
ill
will
and
hatred
were
kindled
betwixt
them
,
yea
and
inflamed
:
and
this
,
with
the
breaking
their
promise
,
doth
shew
vs
clearely
,
that
the
Doct.
league
and
friendship
of
the
wicked
is
soone
broken
off
:
For
why
?
it
hath
no
good
ground
.
And
although
there
be
some
outward
things
which
vphold
it
,
as
hope
of
profit
,
pleasure
,
preferment
,
and
the
seruing
one
of
anothers
turne
;
although
(
I
say
)
these
and
such
like
,
patch
vp
an
agreement
betwixt
them
for
a
while
,
yet
their
hearts
are
inconstant
,
and
many
things
fall
out
to
breed
alienation
of
affection
one
from
another
,
and
a
pritch
is
soone
Note
.
taken
,
many
conceits
arise
,
and
reports
are
carried
betwixt
them
,
and
who
can
reckon
vp
all
:
And
yet
if
there
were
no
other
cause
hereof
,
(
as
yet
there
is
,
for
they
daube
vp
their
friendship
with
vntempered
morter
,
which
falleth
away
)
this
were
inough
that
is
spoken
of
here
,
that
God
can
send
an
ill
spirit
betwixt
them
,
euen
then
,
when
they
are
most
strongly
combined
and
knit
together
:
and
cause
them
to
breake
their
promise
one
to
another
,
and
iarre
and
disagree
.
And
although
it
bee
a
great
reproch
to
them
,
that
their
contentions
should
break
out
and
be
knowne
,
(
as
if
both
consent
together
to
smite
the
righteous
)
and
therefore
in
wicked
policie
they
doe
what
they
can
,
to
hide
them
;
yet
otherwise
they
are
diuided
,
and
strongly
incensed
one
against
the
other
,
which
also
breaketh
out
sometime
,
and
so
confirmeth
this
truth
,
that
though
they
seemed
to
be
glued
in
friendship
and
familiaritie
together
,
and
make
men
belieue
,
that
their
loue
is
firme
,
yet
their
league
is
rotten
,
and
they
grow
to
bee
at
defiance
one
with
the
other
,
and
that
oft
times
betwixt
themselues
secretly
,
before
it
breake
foorth
in
the
sight
of
men
.
The
vse
whereof
is
,
that
we
make
no
such
wicked
and
cursed
leagues
.
Vse
.
Secondly
,
that
we
account
no
otherwise
of
them
where
they
be
made
,
but
as
of
the
Spiders
web
,
soone
swept
downe
:
and
thirdly
,
praise
God
highlie
when
wee
see
them
broken
.
For
that
turneth
to
the
great
benefit
of
the
Church
,
and
the
diuers
members
of
it
:
as
we
reade
that
the
diuision
of
the
Pharisies
and
Sadduces
turned
to
Pauls
deliuerance
from
their
rage
.
But
let
Act.
23.
10.
the
godly
continue
their
league
,
that
their
loue
may
be
strong
,
as
a
threefold
cord
,
that
is
not
easily
broken
.
Neither
let
them
neglect
their
mutuall
examples
Eccles.
4.
12.
to
profit
thereby
;
but
rather
be
ashamed
that
heauen
should
not
tie
them
together
faster
,
then
hell
tieth
the
vngodly
:
yea
,
let
them
bee
ashamed
(
I
say
)
that
euen
the
smallest
trifle
and
a
very
conceit
of
one
against
another
,
is
enough
to
estrange
them
,
as
it
too
often
falleth
out
,
and
to
set
them
at
defiance
betwixt
themselues
,
till
the
wicked
laugh
them
and
their
profession
to
scorne
:
whereas
these
cursed
leagues
of
the
malignant
hold
sometime
longer
,
though
they
be
bound
together
with
rotten
threads
,
through
wicked
policie
,
which
out
reneweth
them
,
(
except
the
Lord
disioyne
and
separate
them
)
especially
if
their
concord
and
agreement
be
in
opposing
the
innocent
.
And
seeing
God
curseth
and
scatters
these
combinations
of
the
wicked
,
as
fast
as
they
vnite
and
strengthen
themselues
,
as
Psalm
.
2.
saying
of
them
Psalm
2.
1.
as
Iacoh
did
of
Simeon
and
Leui
,
Cursed
be
their
rage
,
cursed
be
their
counsell
:
let
Genes
〈…〉
not
the
godly
so
much
feare
their
bandings
,
and
fast
knittings
of
themselues
together
,
as
looke
patiently
till
this
curse
,
as
a
moth
,
consume
them
.
Iehoshaphat
,
2.
Chron.
20.
seeing
Moab
,
Ammon
and
Seir
confederate
to
destroy
〈…〉
him
,
feared
at
the
first
:
but
when
he
saw
the
sword
of
each
against
other
,
till
they
had
made
a
riddance
of
all
,
he
was
comforted
;
euen
as
that
mysterie
of
the
late
matchlesse
treason
,
with
what
deepe
secrecie
was
it
carried
,
how
strongly
complotted
,
how
firmely
were
the
agents
thereof
vnited
?
euen
as
firmely
as
oth
,
vow
and
the
Sacrament
(
abused
)
might
knit
them
:
but
the
Lord
(
blessed
for
euer
by
his
name
)
sent
a
spirit
of
diuision
betweene
them
,
they
were
detected
and
discouered
by
each
other
.
And
in
that
it
is
said
,
that
the
Lord
sent
this
euill
spirit
betwixt
them
,
wee
Doct.
2.
may
note
,
that
though
God
be
not
the
author
of
euill
(
as
some
would
(
perhaps
)
be
too
ready
to
gather
)
yet
that
sinne
which
is
in
the
wicked
,
hidden
in
their
hearts
,
and
neuer
so
secret
,
he
bringeth
forth
at
his
pleasure
,
and
lets
it
breake
out
at
his
commandement
,
ruling
,
and
ouer-ruling
the
same
.
And
they
that
nourish
it
in
themselues
,
and
doe
not
giue
it
a
vent
by
repentance
,
may
euer
iustly
feare
,
and
doe
sometime
too
truly
find
,
that
as
water
pent
in
,
breakes
out
violently
in
some
place
or
other
:
euen
so
the
sinne
that
is
intertained
Note
.
in
mens
hearts
,
shall
one
time
or
other
breake
out
,
to
their
shame
in
their
liues
.
But
as
the
stinke
of
the
dunghill
riseth
not
from
the
Sunne
,
no
more
(
assure
we
our selues
)
doth
sinne
proceed
from
God
.
Also
by
this
diuision
betwixt
them
,
we
may
note
,
that
when
God
suffers
Doct.
3.
diuision
among
the
wicked
,
or
an
euill
spirit
any
way
to
leade
them
,
it
is
to
punish
their
leaud
fellowship
,
and
to
reuenge
the
sinne
of
both
parts
,
and
to
make
each
the
others
executioner
.
And
yet
,
Oh
what
a
sweet
libertie
it
is
thought
to
be
,
to
inioy
fellowship
with
such
?
We
see
that
the
thatcht
houses
A
Simile
.
which
stand
close
together
,
though
they
fence
each
other
from
the
violence
of
weather
for
a
time
,
yet
if
one
be
on
fire
,
it
serueth
but
to
hasten
the
consumption
of
the
other
.
And
so
there
is
no
knot
so
wickedly
knit
betwixt
men
,
but
(
while
it
lasteth
)
it
bringeth
(
I
grant
)
some
benefit
to
the
confederates
:
but
when
once
the
Lord
hath
dissolued
the
band
,
their
greatest
vnion
turnes
to
the
most
deadly
enmitie
that
can
be
,
and
is
as
the
diuision
of
brethren
,
Prou.
18.
19.
stronger
then
the
brasen
barres
of
a
palace
or
citie
gates
.
And
first
,
grudges
secretly
being
conceiued
,
they
are
nourished
by
iealousies
and
suspitions
exasperated
by
daily
iniuries
,
till
they
breake
out
into
hatred
,
and
end
in
extremitie
.
These
things
are
commonly
seene
:
but
who
beholdeth
Gods
iustice
therein
?
or
is
thereby
flayted
and
feared
from
hauing
any
thing
to
doe
with
such
?
or
made
wise
to
lay
a
better
foundation
of
their
amity
and
friendship
?
Furthermore
,
by
this
,
that
God
would
haue
the
blood
of
the
innocent
Vers.
24.
sonnes
of
Gedeon
reuenged
vpon
Abimelech
and
the
men
of
Shechem
,
hee
teacheth
vs
,
that
hee
will
reuenge
the
innocents
cause
,
and
so
he
made
the
blood
of
Abel
cry
out
for
vengeance
.
The
Lord
will
blesse
them
that
blesse
Genes.
12.
3.
his
,
and
curse
them
that
curse
his
.
And
the
greater
the
persons
are
,
and
the
wrong
that
is
done
to
them
,
the
more
God
will
pay
them
home
,
who
are
guiltie
of
transgression
and
spite
against
them
.
As
when
the
Lords
annointed
are
stricken
at
,
as
lawfull
Kings
,
and
Gods
faithfull
ministers
;
for
which
cause
he
saith
,
Touch
not
mine
annointed
,
and
doe
my
Prophets
no
harme
.
Psalm
.
105.
15.
Therefore
those
runnagate
Iesuites
,
that
roote
out
and
kil
Christian
Princes
,
and
subuert
kingdomes
,
so
farre
as
in
them
lieth
,
hath
the
Lord
branded
with
a
mark
of
perpetual
infamy
,
and
of
his
iust
displeasure
,
at
the
gallowes
;
though
they
being
brazen
faced
,
and
hard-hearted
,
cannot
by
any
meanes
be
brought
to
repentance
.
Iudas
hath
left
behind
him
a
sufficient
testimony
of
the
wofull
estate
of
those
that
hurt
the
innocent
,
his
words
are
these
,
out
of
despaire
,
and
a
perplexed
conscience
;
I
haue
sinned
in
betraying
the
innocent
Matth.
27.
3.
blood
.
Therefore
he
that
seeth
so
many
to
studie
to
hurt
such
as
would
liue
in
peace
by
them
,
by
murthering
,
by
robbing
,
or
oppressing
,
and
vexing
the
being
harmelesse
,
what
doe
they
,
but
cause
talke
euery
where
to
goe
of
the
Lords
threats
of
reuenging
them
,
and
bring
them
also
most
certainely
vpon
their
owne
heads
,
that
I
say
no
more
.
But
of
this
point
I
haue
elsewhere
entreated
.
Also
,
in
that
it
is
said
,
that
the
men
of
Shechem
did
strengthen
Abimelechs
Doct.
2.
hand
,
by
giuing
money
to
hire
base
fellowes
to
kill
his
brethren
;
in
that
,
I
say
,
that
such
as
liued
in
the
citie
,
and
should
haue
helped
to
settle
,
and
see
good
order
kept
,
yet
were
such
euill
men
,
euen
incouragers
and
furtherers
vnto
murther
:
we
see
,
that
there
are
in
cities
,
and
townes
,
oft-times
,
vile
persons
couered
with
the
vizor
of
honest
citizens
and
inhabitants
.
For
in
no
worse
account
many
goe
,
who
bearing
office
to
punish
and
beate
downe
disordered
persons
and
disturbers
,
are
yet
themselues
as
bad
and
noisome
as
any
other
.
Which
admonisheth
all
such
,
as
liue
ciuilly
in
townes
,
to
search
themselues
,
that
they
may
bee
found
faithfull
also
,
and
that
they
rest
not
in
the
opinion
,
that
is
conceiued
of
them
for
the
place
that
they
are
in
;
who
,
as
we
see
in
these
,
may
be
farre
worse
then
the
base
ofskourings
,
which
fall
into
their
hands
to
be
punished
:
but
if
they
keepe
from
open
staines
,
yet
another
thing
is
to
bee
looked
for
in
them
,
to
wit
,
that
their
hearts
be
good
also
.
But
of
this
point
I
will
not
here
repeate
the
same
things
which
I
handled
before
.
This
dissention
was
so
hot
betwixt
them
,
that
it
brake
into
ciuill
warre
,
by
Vers.
25.
meanes
whereof
,
none
could
passe
in
safetie
.
And
wee
cannot
be
ignorant
,
how
dangerous
those
times
be
.
But
by
this
we
may
see
,
what
troubles
and
dangers
(
as
robbing
one
another
in
the
high
way
)
one
vile
person
,
or
a
few
,
may
raise
vp
:
who
may
be
fitly
compared
to
a
firebrand
cast
into
a
barne
of
corne
:
euen
such
mischiefe
wrought
this
Abimelech
.
Such
a
one
was
Absolom
,
and
those
caitiffes
who
slew
the
two
French
Kings
:
and
the
same
may
be
said
of
the
Authors
of
the
Gun-powder-treason
.
No
torture
can
be
too
great
for
such
.
Such
desperate
persons
and
diuellish
should
bee
cut
off
at
first
,
when
they
bee
found
out
,
and
not
suffered
to
liue
to
doe
greater
mischiefe
.
Touching
the
benefit
of
peace
,
and
the
like
publike
blessings
,
see
chap.
5.
and
else
where
in
this
history
.
Vers.
26.
Then
Gaal
,
the
sonne
of
Ebed
came
with
his
brethren
,
and
they
went
to
Shechem
,
and
the
men
of
Shechem
put
their
confidence
in
him
.
27.
And
therefore
they
went
into
the
field
,
and
gathered
in
their
grapes
,
and
trod
them
and
made
merry
,
and
went
into
the
house
of
their
gods
,
and
did
eate
and
drinke
,
and
cursed
Abimelech
.
28.
Then
Gaal
,
the
sonne
of
Ebed
said
,
Who
is
Abimelech
?
And
who
is
Shechem
,
that
we
should
serue
him
?
is
hee
not
the
sonne
of
Ierubbaal
,
and
Zebul
is
his
officer
?
Serue
rather
the
men
of
Hamor
,
the
father
of
Shechem
,
for
why
should
wee
serue
him
?
29.
Now
would
to
God
this
people
were
vnder
my
hand
,
then
would
I
put
away
Abimelech
;
and
he
said
to
Abimelech
,
encrease
thine
army
and
come
out
.
OF
the
first
occasion
of
Abimelechs
and
the
Shechemites
destroying
one
The
sense
.
another
:
the
next
occasion
of
the
mischiefes
that
followed
,
is
here
set
downe
,
namely
this
;
that
they
being
thus
incensed
,
one
against
the
other
,
they
fall
to
open
warre
,
and
to
set
it
forward
,
there
came
in
the
way
one
Gaal
,
and
the
men
of
Shechem
hired
him
for
their
Captaine
to
be
for
them
against
Abimelech
.
And
by
his
helpe
they
went
out
,
and
gathered
their
grapes
,
which
otherwise
they
durst
not
haue
done
,
and
made
merry
,
and
cursed
Abimelech
.
And
that
boaster
Gaal
hardned
them
against
him
,
affirming
Thrasonically
,
that
he
would
put
him
downe
.
If
the
men
of
Shechem
knew
him
not
,
as
the
Scripture
sets
not
downe
from
whence
he
came
,
but
his
behauiour
bewraied
him
.
If
(
I
say
)
they
knew
him
not
,
they
did
foolishly
,
to
receiue
and
rest
vpon
him
,
being
a
stranger
,
though
a
boaster
:
and
if
they
did
know
him
,
what
madnesse
was
it
,
to
take
and
trust
in
him
,
though
a
stranger
,
yet
a
boaster
?
But
howsoeuer
their
sinne
was
great
,
in
their
intertaining
of
him
,
yet
indeed
,
it
was
of
and
by
God
(
who
hereby
hastned
their
destruction
)
that
they
should
light
vpon
such
a
Captaine
;
themselues
being
such
souldiers
,
they
might
well
goe
together
;
and
no
wonder
,
if
boasters
and
the
ambitious
so
easily
accorded
,
although
if
they
had
not
been
giuen
vp
to
themselues
,
they
would
not
haue
trusted
to
him
.
Thus
the
men
of
Shechem
prouided
for
themselues
,
and
how
Abimelech
did
the
like
,
it
followes
after
.
And
as
the
doing
of
the
men
of
Shechem
was
foolish
,
dangerous
,
and
Doct.
(
as
it
prooued
)
their
ouerthrow
;
so
it
giueth
warning
to
them
that
can
receiue
it
,
to
beware
of
resting
vpon
all
rotten
holds
,
and
broken
staues
.
Of
which
sort
there
are
many
,
with
which
,
men
are
deceiued
as
grossely
,
as
they
of
Shechem
were
by
this
their
folly
,
to
cast
all
their
welfare
vpon
a
boaster
.
The
Psalmist
mentioneth
some
of
these
,
when
he
saith
:
Some
put
their
trust
Psalm
.
107.
in
chariots
,
and
some
in
horses
.
The
Prophet
Ieremie
teaching
men
to
shunne
Ier.
9.
23.
the
sawe
danger
,
saith
,
Let
not
the
wise
man
glory
in
his
wisdome
,
nor
the
strong
in
his
strength
,
nor
the
rich
in
his
riches
,
but
let
him
that
glorieth
,
glory
in
this
that
hee
knoweth
me
,
saith
the
Lord
.
If
we
may
not
rest
on
men
,
much
lesse
on
weaker
staies
,
as
some
doe
in
their
present
estate
of
peace
,
wealth
,
habitation
,
wife
,
friends
,
health
,
and
the
like
.
The
same
Prophet
saith
:
Cursed
is
he
that
maketh
flesh
his
arme
,
and
trusteth
Ier.
17.
5.
in
man
,
and
his
heart
departeth
from
God
.
So
the
Prophet
Dauid
crieth
out
,
saying
:
Trust
not
in
earthly
Princes
,
who
cannot
saue
others
,
nor
themselues
.
Psalm
146.
3.
And
to
King
Asa
it
was
said
,
Because
thou
trustedst
in
the
King
of
Aram
and
not
2.
Chron.
16.
7.
in
the
Lord
,
from
hence
foorth
thou
shalt
haue
warre
.
In
God
onely
our
trust
must
be
reposed
,
Salomon
saith
,
otherwise
we
may
vse
mans
helpe
and
other
Prou
3.
●
.
Psalm
.
127.
2.
meanes
,
but
all
in
vaine
.
And
the
vse
of
this
doctrine
is
,
that
we
should
retaine
in
all
dangers
and
troubles
,
our
hope
and
confidence
in
Gods
promises
,
and
for
other
slippery
helpes
,
our
comfort
is
thereafter
as
wee
rest
in
them
:
and
this
appeareth
more
clearely
,
the
greater
the
matters
are
,
in
which
we
doe
so
.
But
this
doctrine
hath
been
diuersly
occasioned
before
.
One
thing
I
will
adde
to
answere
such
as
might
say
,
These
Shechemites
had
no
other
shift
now
,
but
to
shroud
themselues
vnder
this
,
or
some
such
like
defence
,
who
therefore
can
blame
them
if
they
sought
shelter
against
a
tyrant
where
they
could
get
it
?
I
answer
.
To
seeke
succour
against
an
vsurper
is
lawfull
,
so
the
meanes
be
according
:
but
this
vsurper
was
set
vp
by
themselues
,
neither
did
he
any
greater
violence
to
them
,
then
they
to
him
;
and
therefore
for
this
,
I
say
,
they
might
thanke
themselues
,
for
that
they
brought
wilfull
bondage
vpon
themselues
.
Indeed
,
as
the
case
stood
with
them
,
either
they
must
fence
their
citie
and
people
(
whom
they
had
brought
into
the
snare
being
led
by
them
)
against
Abimelech
,
or
else
yeeld
and
perish
.
But
what
a
cursed
thing
is
this
,
for
the
men
either
to
vse
vile
persons
to
be
their
patrons
in
their
desperate
quarrels
,
or
else
to
bring
themselues
to
that
point
,
that
they
might
be
come
vpon
by
one
that
sought
and
waited
to
destroy
them
?
Therefore
let
not
men
defend
their
sins
by
this
plea
,
that
they
are
driuen
to
a
straight
,
and
haue
no
remedy
,
but
to
fall
vpon
the
smaller
inconuenience
,
that
they
may
auoid
the
greater
:
For
who
brought
this
wretched
choice
vpon
them
?
God
alloweth
his
children
to
walke
at
large
vnder
his
gouernment
,
and
keepes
them
from
such
streights
as
these
.
Who
then
cooped
them
into
so
narrow
a
roome
?
Surely
their
owne
sinne
:
when
men
haue
liberty
,
they
are
wearie
of
it
,
till
they
bestreightned
and
driuen
to
their
shifts
.
Therefore
this
defence
is
as
bad
as
the
crime
it selfe
:
for
if
men
haue
fallen
into
extremitie
by
one
sinne
,
they
must
not
redeeme
and
auoid
it
by
another
,
nor
doe
euill
that
a
supposed
good
may
come
of
it
.
What
then
?
Humble
themselues
for
the
first
sinne
,
and
cast
themselues
vpon
Gods
hand
for
the
istue
and
danger
,
&
so
auoid
the
second
,
as
Dauids
example
excellently
sheweth
.
2.
Sam.
24.
17.
For
who
are
they
,
that
hauing
sinned
,
they
should
scorne
to
beare
the
shame
of
it
?
And
especially
if
the
extremitie
they
auoid
,
bee
but
onely
a
punishment
bodily
:
(
as
commonly
that
is
the
streight
which
men
seeke
to
shun
)
and
they
sin
doubly
by
prouoking
God
through
indirect
meanes
,
and
al
to
saue
themselues
from
momentany
trouble
&
danger
.
Indeed
of
two
euils
temporall
,
the
lesser
may
be
chosen
to
auoid
the
greater
,
but
not
of
two
euils
morall
and
mortall
which
are
sinnes
,
much
lesse
when
the
one
is
a
temporall
euill
,
the
other
morall
.
For
by
this
meanes
an
adulterer
may
say
,
I
haue
no
way
to
shift
but
one
,
to
buy
off
my
shame
,
except
I
would
bee
shamed
for
euer
.
But
O
thou
wofull
man
;
if
thou
haue
deserued
it
,
beare
it
;
if
God
haue
laid
it
vpon
thee
,
as
the
Church
did
in
Micha
,
saying
:
I
will
beare
my
punishment
,
Mich
7.
7.
because
I
haue
sinned
:
and
thinke
not
by
such
a
shift
to
escape
shame
being
guiltie
,
vnlesse
thou
fall
into
a
greater
without
recouerie
.
The
Shechemites
were
so
afraid
of
Abimelech
,
that
they
durst
not
gather
Vers
7.
their
grapes
,
which
were
as
their
haruest
:
therefore
they
hired
this
Gaal
to
helpe
them
,
who
was
(
we
see
)
sedicious
,
a
boaster
and
a
deceiuer
.
Now
by
his
conduct
they
goe
foorth
into
the
field
,
and
in
great
lasciuiousnes
,
reioyced
,
and
in
their
Temple
cursed
Abimelech
.
By
this
,
among
the
manifold
discomforts
in
warre
,
which
in
other
places
I
obserue
,
let
this
one
be
numbred
,
that
men
are
thereby
cut
off
from
the
〈…〉
s
Doct.
of
the
earth
,
&
from
their
haruests
,
by
which
they
liued
all
they
ere
:
which
being
spoyled
,
how
farre
is
their
life
from
death
?
and
yet
worse
then
death
,
to
lie
in
feare
of
it
,
pinched
with
penurie
.
They
could
not
goe
out
of
their
doores
,
nor
reape
their
fruites
,
till
now
they
made
this
shift
by
Gaal
:
and
yet
neither
were
they
safe
in
their
houses
:
these
besides
many
like
effects
of
warre
most
frearefull
,
are
at
such
times
brought
against
them
,
who
are
by
●
warre
set
vpon
.
So
that
a
man
would
thinke
,
that
knoweth
this
,
that
such
as
are
preserued
from
it
,
and
the
like
sore
oppressions
,
would
binde
themselues
while
they
liue
,
to
submit
themselues
to
God
in
all
dutie
,
and
that
most
willingly
.
And
no
doubt
so
would
they
most
readily
couenant
to
doe
,
when
they
are
vnder
such
oppressions
,
vpon
condition
,
that
they
might
then
obtaine
a
promise
of
deliuerance
from
them
:
which
sheweth
that
there
is
good
cause
why
they
should
doe
so
:
but
can
we
say
(
who
marke
it
)
that
men
doe
thus
?
In
smaller
troubles
,
we
see
(
alas
)
the
contrary
.
I
remember
what
is
said
in
the
Psalme
:
when
the
Lord
smote
the
people
,
they
sought
him
,
yea
,
they
sought
him
Psal
78.
34.
earely
:
but
what
was
there
found
in
them
when
it
came
to
the
triall
,
but
false
heartednes
and
vnfaithfulnes
?
which
I
vtter
with
griefe
,
as
knowing
how
commonly
this
is
offended
in
.
And
wee
that
doe
but
heare
of
such
things
,
I
meane
of
warre
,
throughout
this
booke
and
other
stories
,
and
see
it
not
,
through
the
long
continuance
of
peace
,
wee
(
I
say
)
doe
not
weigh
the
greatnes
of
the
benefit
,
such
is
our
vnthankfulnes
ioyned
with
blockishnes
,
but
abuse
our
peace
to
sensualitie
,
and
thus
we
deale
with
God
in
many
other
things
?
But
hauing
oft
obserued
and
bewailed
this
follie
in
men
in
other
places
,
and
seeing
it
followeth
here
expressely
,
what
they
did
when
they
were
rescued
by
that
Gaal
,
and
gathered
in
their
fruites
,
I
will
note
it
from
hence
.
And
what
was
their
behauiour
therein
,
thinke
we
?
verilv
most
brutish
,
and
vtterly
vnbeseeming
such
,
as
had
euer
serued
the
Lord
.
For
,
like
mad
men
,
they
did
eate
&
drink
,
and
made
merrie
without
measure
,
cursing
their
enemies
,
and
praising
their
Idols
.
Which
teacheth
vs
,
that
it
is
hard
to
say
,
whether
1.
Sam.
30.
16.
the
wicked
are
more
to
be
pitied
in
their
miseries
and
calamities
,
or
in
their
deliuerances
out
of
them
.
For
by
them
they
are
held
in
some
awe
and
Note
.
feare
:
but
when
they
are
set
free
,
they
are
most
dissolute
and
vnruly
,
and
more
offensiue
by
excesse
therein
,
then
they
are
by
impatience
,
and
vnquietnes
in
their
calamities
.
But
in
both
they
are
greatly
to
be
pitied
.
And
although
their
bodily
estate
be
to
be
lamented
greatly
,
yet
is
it
farre
worse
with
their
soule
,
as
is
manifest
in
their
breaking
out
so
fearefully
and
damnably
into
all
manner
of
sinne
with
greedinesse
.
Instances
hereof
in
all
conditions
are
too
many
.
In
such
as
haue
some
religion
,
(
because
they
Note
.
haue
no
more
store
of
it
)
who
seeth
not
,
that
they
are
euer
most
loose
,
secure
,
forgetfull
,
when
they
are
most
at
hearts
ease
?
And
in
the
badder
sort
it
is
more
manifest
:
who
are
quailed
in
their
crosses
,
and
held
downe
by
them
from
much
euill
:
but
if
they
bee
at
hearts
ease
,
oh
the
loosenes
,
sawcines
,
quarrelling
,
lashing
out
of
needlesse
and
great
expences
;
rioting
,
swearing
,
that
may
be
seene
in
them
,
and
scorning
those
that
seeke
to
reclaime
them
,
though
they
be
such
as
they
ought
to
heare
,
and
whom
they
owe
duty
vnto
,
and
therefore
should
readily
heare
them
,
whereas
they
regard
nothing
in
their
prosperitie
,
but
curse
and
blesse
with
one
mouth
,
I
may
say
(
almost
)
with
one
breath
.
But
to
leaue
these
,
let
the
best
looke
well
to
themselues
herein
;
I
meane
,
that
in
both
estates
they
may
yeeld
another
manner
fruite
of
their
peace
and
prosperitie
,
and
bee
carefull
to
haue
a
good
conscience
.
Of
which
argument
,
seeing
much
is
spoke
by
occasion
in
the
former
processe
of
this
storie
,
I
cease
to
say
any
more
.
To
proceed
:
These
two
,
Gaal
and
the
Shechemites
hauing
each
heartned
the
other
,
and
helped
forward
their
defiance
of
Abimelech
,
by
feasting
and
iollitie
,
which
are
great
meanes
(
yea
as
oyle
to
the
flame
)
to
prouoke
the
proud
stomacke
of
a
man
,
they
now
being
well
heat
with
meate
and
drinke
,
presumptuously
aske
,
Who
is
Abimelech
?
We
may
say
truly
,
where
Vers.
28.
and
when
doe
the
wicked
make
an
end
?
For
they
goe
from
one
sinne
to
another
,
as
one
that
runneth
downe
an
hill
,
and
staieth
not
.
Now
after
all
the
rest
,
they
boast
against
him
,
and
defie
and
deface
him
,
and
that
in
his
absence
.
Which
teacheth
the
vnmeasurablenes
and
vnsaciablenes
of
the
wicked
Doct.
in
sinning
,
how
they
goe
on
from
one
to
another
,
and
neuer
are
willing
to
make
an
end
:
and
in
stead
of
repenting
for
the
former
,
they
adde
greater
sinnes
vnto
them
:
and
by
that
course
harden
their
hearts
in
all
manner
of
euill
doing
,
as
they
bee
able
,
with
greedinesse
,
and
so
grow
past
feeling
vnto
vtter
impenitencie
.
Many
,
after
they
haue
done
euill
,
haue
some
remorse
,
as
the
brother
in
the
Gospell
,
who
when
he
had
not
obeyed
his
father
,
sending
him
to
work
Matth.
21.
31.
in
his
vineyard
,
but
refused
;
hee
afterward
bethought
himselfe
,
and
went
.
And
the
Prophet
Ieremy
wondred
that
they
who
offended
,
relented
not
.
Ierem.
8.
5.
6.
But
when
men
goe
from
one
sinne
to
another
,
and
cast
not
vp
their
gorge
,
it
is
almost
past
hope
to
reclaime
them
.
Esau
when
he
had
sold
his
birth-right
,
the
signe
of
eternall
life
,
which
one
would
haue
thought
had
sinned
Gen.
25.
31.
fearefully
enough
in
so
doing
;
yet
he
could
not
stay
there
,
but
he
must
also
iustifie
the
wicked
fact
that
hee
had
done
,
saying
:
Of
what
valew
is
this
birth-right
vnto
me
?
But
if
this
sinne
rested
onely
in
such
as
I
haue
spoken
of
,
wee
that
feare
God
might
be
sure
,
that
it
could
not
be
committed
by
vs
:
but
when
we
see
how
Peter
was
taken
in
this
snare
,
to
sinne
againe
,
after
he
had
once
or
twice
denied
his
Master
,
and
that
with
swearing
,
and
cursing
himselfe
,
if
he
knew
him
,
and
had
been
ready
to
haue
done
it
an
hundred
times
more
,
if
occasion
had
been
offered
;
how
may
not
the
best
of
vs
feare
the
falling
into
it
?
For
in
thus
giuing
place
a
little
,
and
in
some
things
taking
libertie
to
goe
against
conscience
,
it
is
the
next
way
to
goe
further
,
as
wee
haue
heard
.
The
best
remedie
against
it
,
is
,
while
we
may
to
preuent
it
,
and
to
be
so
farre
from
such
a
course
,
that
we
rather
in
feare
and
trembling
to
make
an
end
of
our
saluation
;
Philip.
2
14.
but
if
we
haue
already
fallen
,
then
as
soone
as
we
can
to
rise
out
of
it
.
Now
this
Gaal
wisheth
that
he
were
king
(
for
we
must
know
that
all
the
men
of
Shechem
were
not
of
one
minde
)
and
this
is
the
meaning
of
the
phrase
of
speech
that
he
vseth
,
saying
:
Who
shall
giue
this
people
into
mine
hand
?
Vers.
29.
The
like
ye
may
reade
in
the
Psalme
:
Who
will
giue
me
the
wings
of
a
Doue
:
Psal.
55.
6.
that
is
,
oh
that
I
had
them
.
Euen
the
same
that
Absolom
wished
in
a
case
much
like
this
of
Abimelechs
:
Oh
that
I
were
made
Iudge
in
the
land
.
Thus
did
this
2.
Sam.
15.
4.
Gaal
:
which
noteth
the
pride
and
ambition
that
was
in
this
base
fellow
,
his
boasting
being
not
farre
off
.
Which
sinnes
in
him
,
with
the
like
in
Abimelech
,
brought
to
passe
his
and
the
peoples
destruction
.
To
teach
vs
to
beware
of
all
sinne
,
and
of
these
particularly
,
ambitious
Doct.
pride
and
boasting
,
with
the
like
,
in
the
which
is
wrapped
vp
,
when
they
come
to
their
full
growth
,
irrecouerable
mischiefe
to
the
committers
and
intertainers
of
them
,
as
all
sinnes
doe
threaten
no
better
,
if
they
be
not
speedily
broken
off
by
repentance
.
Whereunto
Gods
deare
seruants
being
subiect
,
Psal.
32.
10.
euen
as
some
of
them
haue
tried
and
found
it
so
alreadie
,
that
great
sorrowes
haue
accompanied
them
long
time
,
as
the
fruite
of
such
sinnes
:
Dauid
,
Sampson
and
others
:
so
we
that
remaine
are
taught
,
if
we
will
be
wise
,
to
auoid
carefully
the
beginnings
and
occasions
of
euill
:
so
shall
we
be
sure
to
be
free
from
great
woe
.
As
for
boasting
,
it
is
but
the
superfluitie
of
the
corrupt
and
proud
scornefull
heart
,
arising
not
alway
from
some
worthinesse
or
eminencie
,
but
a
bare
windie
conceit
of
somewhat
which
is
not
.
As
we
see
in
the
body
when
the
gall
is
too
full
,
it
ouerfloweth
and
coloureth
the
face
A
similitude
.
with
the
excrement
of
that
humour
:
and
when
the
inward
parts
are
tainted
,
the
outward
are
full
of
breakings
out
and
sores
:
so
when
pride
is
at
the
full
,
it
swelleth
,
and
breaking
out
of
the
heart
,
vtters
it selfe
by
the
mouth
and
behauiour
.
But
put
the
case
there
be
some
excellencie
in
him
that
boasteth
:
doth
boasting
beseeme
such
a
man
?
nay
,
doth
it
not
impeach
his
worthinesse
?
Therefore
he
that
will
auoid
boasting
,
let
him
soberly
thinke
of
,
and
vse
Gods
gifts
both
inward
&
outward
,
knowing
who
he
is
,
whence
he
receiued
them
,
how
naked
hee
were
without
them
,
and
while
hee
hath
them
,
they
are
but
borowed
,
he
himselfe
is
naked
and
destitute
.
Neuer
was
an
humble
man
a
boaster
:
except
his
boasting
were
as
Pauls
,
of
his
infirmities
:
or
of
his
gifts
,
to
honour
the
giuer
,
and
disgrace
the
enemies
of
Gods
glorie
.
Touching
the
particular
point
of
ambition
and
the
preseruatiue
against
it
,
let
the
reader
see
more
in
the
former
chapter
in
Gedeons
refusing
the
kingdome
,
and
also
in
this
chapter
in
Iothams
bramble
aspiring
to
bee
king
ouer
the
trees
.
Here
therefore
I
end
.
THE
FIFTIE
NINE
SERMON
ON
THE
NINTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Verse
30.
And
when
Zebul
the
Ruler
of
the
citie
heard
the
words
of
Gaal
,
the
sonne
of
Ebed
,
his
wrath
was
kindled
.
31.
Therefore
he
sent
messengers
to
Abimelech
priuily
,
saying
:
Behold
Gaal
the
sonne
of
Ebed
and
his
brethren
become
to
Shechem
,
and
behold
they
fortifie
the
citie
against
thee
.
32.
Now
therefore
arise
by
night
,
thou
and
the
people
that
is
with
thee
,
and
lie
in
waite
in
the
field
.
33.
And
rise
early
in
the
morning
as
soone
as
the
Sunne
is
vp
,
and
assault
the
citie
;
and
when
he
and
the
people
that
is
with
him
shall
come
out
against
thee
,
doe
to
him
what
thou
canst
.
34.
So
Abimelech
rose
vp
and
all
the
people
that
were
with
him
,
by
night
,
and
they
lay
in
waite
against
Shechem
in
foure
bands
.
35.
Then
Gaal
,
the
sonne
of
Ebed
,
went
out
and
stood
in
the
entring
of
the
gate
of
the
citie
.
And
Abimelech
rose
vp
,
and
the
folke
that
were
with
him
from
lying
in
waite
.
36.
And
when
Gaal
saw
the
people
,
he
said
to
Zebul
;
Behold
,
there
come
people
from
the
toppes
of
the
mountaines
:
And
Zebul
said
to
him
,
the
shadow
of
the
mountaines
seeme
men
vnto
thee
.
37.
And
Gaal
spake
againe
,
and
said
:
See
,
there
come
folke
downe
by
the
middle
of
the
land
,
and
another
band
commeth
by
the
way
of
the
plaine
of
Moonenim
.
38.
Then
Zebul
said
vnto
him
;
Where
is
now
thy
mouth
that
said
,
who
is
Abimelech
that
we
should
serue
him
?
Is
not
this
the
people
that
thou
hast
despised
?
goe
out
now
,
I
pray
thee
,
and
fight
with
them
.
39.
And
Gaal
went
out
before
the
men
of
Shechem
,
and
fought
with
Abimelech
.
40.
But
Abimelech
pursued
him
,
and
he
fled
before
him
,
and
many
were
ouerthrowne
and
wounded
euen
vnto
the
entring
of
the
gate
.
41.
And
Abimelech
dwelt
at
Aranna
,
and
Zebul
thrust
out
Gaal
and
his
brethren
that
they
should
not
dwell
in
Shechem
.
IN
these
12.
verses
is
shewed
how
the
broile
grew
hotter
betwixt
Abimelech
and
the
men
of
Shechem
,
&
how
they
warred
and
fought
one
against
the
other
,
whereby
their
destruction
drew
neerer
.
And
first
,
how
Zebul
,
when
he
heard
of
the
boasting
of
Gaal
,
sent
word
to
Abimelech
therof
:
(
for
hee
was
his
officer
to
gouerne
the
citie
in
his
absence
)
and
he
gaue
him
aduice
,
what
he
thought
best
to
be
done
,
and
that
is
set
downe
in
the
foure
first
verses
.
In
the
next
foure
it
is
shewed
,
how
Abimelech
,
according
to
Zebuls
counsell
,
came
out
with
the
men
that
were
with
him
neere
to
Shechem
,
and
lay
in
wait
for
Gaal
and
his
retinue
.
And
thus
the
matter
went
forward
of
the
destruction
and
ouerthrow
of
the
men
of
Shechem
,
and
of
Abimelech
,
as
I
haue
said
,
and
as
in
this
third
part
of
the
Chapter
was
foretold
,
and
in
the
verses
following
doth
clearely
appeare
.
In
the
last
foure
verses
is
shewed
how
Gaal
and
Abimelech
met
together
,
not
farre
from
the
gate
of
the
citie
,
and
many
of
them
that
followed
Gaal
were
ouerthrowne
and
wounded
,
and
he
himselfe
cast
out
of
the
citie
.
But
now
let
vs
pursue
these
verses
more
particularly
.
First
,
this
must
be
knowne
,
that
as
the
men
of
Shechem
had
hired
Gaal
to
bee
their
Captaine
;
so
Zebul
was
for
Abimelech
as
a
Deputy
and
Lieutenant
set
there
by
him
,
to
hold
the
people
in
subiection
from
rebellion
and
mutiny
.
And
it
is
said
here
first
,
that
Zebul
could
not
beare
the
insolency
of
Gaal
against
The
summe
of
these
soure
verses
more
speciallic
.
Abimelech
,
both
for
that
he
was
vnder
him
,
and
also
for
that
he
saw
the
bragging
of
the
other
was
very
shamefull
&
insolent
,
but
his
wrath
was
kindled
against
him
,
and
hearing
the
proud
words
and
crackes
of
Gaal
,
he
was
sore
troubled
increat
,
and
sent
word
to
Abimelech
thereof
.
And
from
hence
let
some
thing
be
noted
:
By
the
one
,
that
is
,
this
boasting
of
Gaal
,
which
was
meere
froth
and
words
without
substance
,
and
so
grosse
,
that
Zebul
being
seruant
to
Abimelech
,
could
not
beare
it
,
wee
may
see
the
shamefulnesse
of
this
sinne
of
bragging
and
cracking
:
which
none
can
abide
,
nor
heare
willingly
.
Doct.
out
of
these
soure
verses
.
For
why
?
Boasters
doe
not
consider
how
they
can
make
good
that
which
they
say
,
but
in
the
pride
of
their
hearts
speak
so
,
to
get
praise
of
those
who
heare
them
,
as
when
they
are
vrged
to
stand
to
their
word
,
then
to
their
shame
they
are
driuen
to
run
away
,
and
to
goe
from
their
word
also
,
as
afterwards
this
Gaal
did
:
or
else
the
Lord
himselfe
disableth
them
to
performe
that
which
they
boast
they
would
doe
,
as
hee
did
Benhadad
,
when
hee
braggingly
1.
King
.
20.
3.
1.
Sam.
23.
7.
challenged
all
Ahabs
goods
,
and
as
he
did
Saul
,
vaunting
that
he
had
now
Dauid
safe
enough
in
his
hands
,
when
hee
was
inclosed
in
a
citie
that
had
gates
and
barres
.
So
that
both
God
and
man
are
enemies
to
boasting
:
man
,
I
say
,
not
onely
religious
,
but
euen
ingeneous
and
ciuill
abhorre
it
.
To
shame
all
such
delight
in
it
,
and
to
perswade
all
that
are
fit
to
learne
better
things
,
to
practise
lowlinesse
and
humilitie
in
stead
of
such
disguisednesse
.
And
this
bee
said
of
Zebuls
wrath
that
it
was
kindled
against
Gaals
boasting
.
Now
followeth
the
other
thing
,
that
Zebul
was
incensed
against
Gaal
for
,
Doct.
2.
and
that
was
,
because
his
bragges
were
against
Abimelech
his
Master
:
and
therefore
he
sent
him
word
thereof
,
and
yet
there
was
no
such
consent
and
wel
grounded
loue
betwixt
them
,
but
for
that
he
set
this
Zebul
ouer
the
city
in
his
absence
,
which
was
but
an
outward
fauour
,
that
soone
changeth
,
especially
betwixt
such
as
they
were
,
(
and
for
that
he
was
a
man
(
as
it
seemes
)
discreeter
and
more
politicke
,
then
some
other
.
And
this
act
of
Zebul
in
that
he
could
not
beare
this
defiance
that
Gaal
gaue
out
against
Abimelech
,
being
his
master
:
this
(
I
say
)
teacheth
,
that
much
lesse
ought
a
Christian
to
heare
God
dishonoured
,
no
nor
his
Prince
railed
on
,
or
to
bee
rebelled
against
by
Popish
enemies
,
or
leaud
subiects
,
but
his
heart
should
rise
against
it
,
and
he
should
in
the
speediest
manner
bewray
,
and
seeke
remedie
thereof
,
and
that
not
for
feare
of
law
(
which
holdeth
the
concealers
thereof
as
accessaries
)
but
much
more
for
conscience
sake
.
Euen
as
a
naturall
child
cannot
beare
it
,
if
he
heare
his
father
reproched
:
and
therfore
the
blasphemies
against
God
giuen
forth
by
Atheists
and
malicious
enemies
,
(
such
as
those
were
of
cursed
Rabsachee
)
against
Moses
,
and
Christ
,
the
Scriptures
,
and
worship
of
God
.
And
such
as
that
was
of
the
Pharisies
,
who
said
to
the
man
that
was
restored
to
his
sight
,
We
know
that
this
Iohn
9.
24.
man
,
(
meaning
Iesus
)
is
a
sinner
;
and
finally
whatsoeuer
such
(
as
there
are
many
of
this
kind
,
not
fit
to
be
spoken
of
before
Christian
eares
)
they
are
all
intolerable
,
yea
and
meaner
reproches
giuen
out
against
him
,
ought
not
to
be
suffered
,
as
swearing
,
forswearing
,
filthie
talking
,
or
the
like
;
but
rather
,
we
should
honour
God
in
our
bodies
and
soules
,
for
they
are
Gods
.
And
1.
Cor.
6.
20.
because
hee
that
loueth
him
who
begat
,
loueth
him
who
is
begotten
also
;
therefore
let
this
naturall
affection
and
kind
for
Gods
honour
,
descend
from
him
,
to
the
meanest
of
his
Saints
,
yea
let
it
make
our
eares
and
cheekes
to
glow
and
burne
,
when
we
hit
into
such
company
as
make
it
their
game
and
pastime
to
deride
and
traduce
them
whom
we
know
zealous
and
sincere
Preachers
and
professors
of
Gods
holy
truth
.
Let
the
Lords
example
teach
vs
,
who
professeth
,
that
he
had
as
liefe
men
should
touch
the
apple
of
his
eie
,
as
so
touch
his
holy
ones
.
And
if
wee
find
not
such
reproches
to
touch
vs
to
the
quicke
and
search
vs
,
so
that
we
step
foorth
,
and
stand
out
in
the
defence
of
such
innocents
when
there
is
cause
;
but
secretly
and
willingly
giue
way
to
such
speeches
,
as
if
they
displeased
vs
not
,
but
we
beare
,
yea
and
brooke
them
too
,
wee
are
no
better
them
false-witnesse-bearers
against
our
neighbour
,
Exod.
20.
we
shew
our selues
,
I
say
,
not
weake
and
feeble
;
but
(
it
Exod.
20.
16.
may
be
feared
)
none
at
all
,
or
rotten
members
of
the
body
which
feele
not
,
neither
are
troubled
any
whit
when
they
are
hacked
and
lanced
,
wounded
and
torne
by
the
tongues
and
teeth
of
dogges
and
swine
,
and
therefore
as
Dauid
called
the
Ziphims
strangers
,
because
of
their
falsehood
,
(
though
otherwise
Israelites
;
)
so
these
indeed
are
,
forrenners
,
vnnaturall
,
men
of
another
houshold
and
familie
,
although
they
otherwise
may
be
(
by
outward
profession
and
dwelling
)
neighbours
and
brethren
.
And
moreouer
this
his
faithfull
aduertising
his
Master
of
the
treason
,
and
the
wisest
way
to
oppresse
it
,
teacheth
,
that
faithfulnesse
betwixt
religious
Doct.
3.
friends
had
need
to
be
well
witnessed
,
lest
this
dutifull
loyaltie
of
Zebul
towards
his
Master
Abimelech
put
it
downe
and
condemne
it
.
We
know
,
that
such
trustinesse
among
Christians
abideth
not
,
or
is
very
rare
;
and
yet
in
some
particular
case
,
it
falles
out
,
that
men
who
are
strangers
to
religion
,
will
goe
farre
one
for
another
:
which
ought
to
prouoke
vs
,
as
we
haue
better
reasons
then
they
had
to
shew
it
to
our
brethren
;
so
especially
when
occasion
is
offered
,
to
let
our
innocency
and
faithfulnesse
appeare
,
and
bee
seene
;
Prou.
3.
29.
and
alwaies
to
prouide
,
that
our
loue
bee
without
dissimulation
,
that
so
it
may
bee
safely
rested
on
in
time
of
need
by
them
that
depend
vpon
vs
:
Rom.
12.
9.
touching
which
dutie
of
faithfulnesse
both
in
loue
and
the
fruits
of
it
,
let
the
Reader
see
more
in
the
history
of
Caleb
and
elsewhere
.
In
these
other
foure
verses
it
is
shewed
,
how
Abimelech
strengthened
himselfe
The
clearing
of
vers.
34.
to
42.
by
the
aduice
of
Zebul
his
officer
,
and
by
the
message
that
he
sent
him
,
and
how
he
prepared
foure
bands
of
men
,
and
lay
in
waite
al
night
for
him
,
and
the
men
of
Shechem
,
not
farre
from
their
citie
.
And
further
how
Gaal
comming
foorth
of
the
same
citie
to
goe
to
heare
of
,
and
seeke
Abimelech
,
pretending
that
he
would
set
vpon
,
and
inuade
him
,
Zebul
came
out
together
with
him
,
(
as
though
there
had
been
no
subtiltie
or
conspiracie
intended
)
to
the
end
that
Gaal
might
suspect
nothing
.
And
it
being
earely
in
the
morning
,
when
it
was
not
yet
cleare
light
,
and
Gaal
hauing
some
shimering
of
Abimelechs
bands
and
scouts
,
(
as
soone
suspecting
that
which
he
feared
)
hee
bewraied
as
much
to
Zebul
,
that
hee
saw
men
lie
in
waite
,
yet
knowing
nothing
:
but
Zebul
on
the
other
side
,
bare
him
in
hand
,
(
to
draw
him
on
further
)
that
he
feared
without
cause
,
and
tooke
the
shadow
of
the
mountaines
for
men
,
for
they
are
not
vnlike
them
a
farre
off
in
the
dawning
morning
.
But
vnto
that
Gaal
replied
,
that
it
was
otherwise
,
and
he
was
afraid
indeed
:
in
the
meane
while
,
light
more
clearely
comming
on
,
and
Gaal
and
Abimelech
more
neerely
approching
one
toward
the
other
with
their
armies
,
Gaal
could
not
goe
backe
with
any
conuenience
,
as
hee
gladly
would
haue
done
:
whereupon
Zebul
then
cast
his
bragges
in
his
teeth
;
for
Gaal
had
challenged
him
before
,
and
had
contemptuously
spoken
of
him
,
saying
:
who
is
Abimelech
?
and
so
he
must
needs
goe
forward
,
and
comming
neere
Abimelechs
bands
,
was
sore
chased
by
him
.
Now
in
Gaals
returning
toward
the
citie
for
shelter
,
he
was
thence
shut
out
by
Zebul
;
by
meanes
whereof
,
Abimelech
preuailed
exceedingly
,
and
slew
many
of
the
men
of
Shechem
,
and
so
Iothams
prophecy
began
to
bee
verified
,
that
he
should
destroy
them
.
Now
to
note
some
what
from
this
part
of
the
story
,
first
in
the
readinesse
Doct.
vers.
34.
of
Abimelech
to
put
in
execution
Zebuls
counsell
,
we
may
see
our selues
taxed
of
a
double
fault
.
First
,
in
that
he
shooke
off
al
tediousnesse
and
toile
,
and
that
for
a
bare
vncertaine
hope
of
preuailing
against
Gaal
his
enemy
,
whereas
we
hauing
a
sure
hope
of
blessing
,
and
that
plentifull
in
all
that
wee
obey
the
Lord
in
,
(
for
in
obeying
him
there
is
great
reward
)
yet
we
are
slow
and
Psalm
.
19
11.
backward
:
whereby
we
verifie
the
prouerb
,
That
a
Lyon
is
in
the
way
,
and
we
are
ready
to
faint
.
And
this
is
our
iust
reproch
,
that
bad
men
in
an
ill
case
Prou.
22.
13.
should
be
forwarder
then
we
in
a
good
,
hauing
yet
so
great
and
large
incouragement
by
the
reward
that
is
promised
vs
in
that
behalfe
.
Where
of
in
the
former
historie
,
I
haue
largely
spoken
in
the
examples
of
Iuda
and
Simeon
in
the
1.
Chapter
,
and
since
by
diuers
occasions
.
The
second
thing
to
bee
noted
in
Abimelech
is
,
that
Zebul
being
but
his
Officer
;
is
not
disdained
of
him
,
but
he
is
aduised
by
him
,
to
furnish
himselfe
against
Gaal
:
and
yet
Zebul
hauing
familier
talke
with
him
,
hee
might
haue
been
like
enough
to
haue
been
vnfaithfull
to
Abimelech
his
Master
:
It
setteth
Doct.
2.
many
of
vs
to
schoole
to
learne
,
who
refuse
better
aduice
,
and
that
in
matters
of
greater
waight
:
Nay
wee
scorne
oftentimes
to
bee
counselled
,
though
it
be
for
our
good
,
in
the
best
things
:
especially
,
by
our
inferiors
;
which
folly
while
Naaman
committed
,
he
had
done
it
to
his
owne
vtter
vndoing
2.
King
.
5.
13.
both
of
body
and
soule
.
if
he
had
not
bethought
himselfe
,
and
taken
better
aduice
after
,
then
at
the
first
,
when
he
receiued
the
Prophets
answere
in
so
ill
part
.
And
what
lost
Dauid
by
hearkning
to
the
counsel
of
a
woman
?
Nay
,
he
blessed
God
highly
for
it
himselfe
afterward
.
But
such
is
the
foolish
1.
Sam.
25.
32.
pride
of
men
,
not
onely
in
matters
of
the
world
,
but
euen
in
ghostly
and
heauenly
,
that
we
thinke
it
to
bee
our
vtter
discredit
and
shame
to
confesse
ourselues
to
be
defectiue
or
vnable
to
mannage
euery
businesse
that
pertaines
to
vs
,
well
and
sufficiently
.
Whereas
who
knoweth
not
,
that
euery
foole
can
easily
runne
himselfe
out
of
breath
?
but
hee
had
need
be
a
wise
man
that
should
stop
his
own
bad
course
,
and
settle
himselfe
againe
in
good
order
and
frame
without
the
helpe
and
counsell
of
other
.
Nay
,
do
not
prodigall
and
licentious
persons
more
imbezle
and
weaken
their
estate
,
credit
,
health
,
and
the
good
of
posteritie
oftentimes
,
then
ten
wise
men
can
turne
their
hand
to
restore
or
redresse
againe
?
Such
is
the
case
of
the
soule
indangered
deeply
to
Satan
and
hell
:
But
who
(
among
hundreds
of
such
)
is
willing
to
be
aduised
in
time
,
till
thrift
and
stocke
,
hope
and
helpe
be
quite
past
recouerie
?
Indeed
when
all
is
in
the
bottome
,
yea
and
worse
;
then
men
aske
and
enquire
after
Thrift
,
Sobrietie
,
Discretion
.
But
oh
,
had
it
not
been
much
better
for
such
to
haue
admitted
counsell
before
,
against
an
irrecouerable
mischiefe
?
Counsell
after
the
euent
is
no
counsell
,
but
either
lamentable
pitie
,
or
bitter
rebuke
.
It
were
to
be
wished
this
folly
were
only
bound
in
the
hearts
of
youthfull
Rehoboams
,
(
although
euen
they
shall
finde
it
sharpe
enough
to
be
taught
by
Mistresse
experience
)
and
not
as
well
in
ancienter
yeeres
:
whose
commendation
it
ought
to
bee
,
to
shew
foorth
the
example
of
staiednes
and
wisedome
to
the
younger
sort
:
But
if
they
be
neither
able
to
aduise
themselues
,
nor
willing
to
be
aduised
by
other
,
what
remaines
but
that
euen
the
heathen
Poet
condemne
them
to
be
miserable
?
Therefore
be
glad
of
counsell
for
soule
or
body
,
and
make
much
of
it
:
the
time
may
come
when
it
will
be
precious
and
desired
:
when
for
want
of
it
the
body
is
turned
into
prison
,
beggerie
,
and
rags
;
and
the
soule
,
after
many
grieuous
plunges
,
to
hell
.
If
Pauls
aduice
(
as
ill
a
Pilot
as
he
was
)
had
been
reiected
to
the
end
,
what
had
become
of
them
that
should
haue
scorned
to
be
beholding
to
him
?
Act.
27.
I
meane
of
them
that
sailed
with
him
?
Remember
therefore
what
the
wise
man
saith
:
Establish
thoughts
by
counsell
:
and
Act.
27.
31
,
32.
Prou.
20.
18.
and
15.
22.
27.
9
1.
30.
know
that
without
it
,
thoughts
come
to
naught
.
And
as
ointment
and
perfume
reioyce
the
heart
,
so
doth
the
sweetnesse
of
a
mans
friend
by
heartie
counsell
.
And
further
,
they
that
refuse
counsell
,
shall
eate
the
fruit
of
their
owne
way
,
and
be
filled
with
their
owne
deuices
.
Gaal
also
as
well
as
Abimelech
was
earely
vp
to
follow
his
matters
,
going
Verse
35.
to
41
out
of
the
citie
to
see
what
was
done
,
and
whether
hee
could
perceiue
any
danger
to
be
at
hand
:
to
our
shame
it
may
be
spoken
,
who
are
backward
,
where
it
were
more
meete
for
vs
to
be
speedy
and
forward
in
all
that
concernes
and
belongs
to
our
peace
and
happinesse
,
as
I
haue
said
before
,
in
the
example
of
Gedeons
hastie
pursuit
of
the
Medianites
.
But
though
he
was
earely
vp
,
yet
(
as
it
appeareth
in
the
storie
)
he
was
neuer
Doct.
one
of
these
verses
.
the
neere
in
the
end
:
to
teach
vs
,
that
it
is
not
earely
rising
,
and
late
going
to
bed
,
nor
all
the
care
that
may
be
taken
,
is
not
sufficient
to
bring
our
attempts
and
businesse
to
passe
,
if
God
please
to
blow
vpon
our
endeuours
:
but
this
is
all
in
all
,
that
the
Lord
alloweth
of
our
doings
being
with
an
vpright
heart
taken
in
hand
,
and
according
to
knowledge
,
and
that
we
are
vpon
good
ground
perswaded
(
as
wee
ought
to
be
)
that
he
will
vouchsafe
to
blesse
the
same
.
So
saith
the
Psalmist
,
Except
the
Lord
build
the
house
,
that
Psal.
127.
1.
is
,
gouerne
and
dispose
all
things
pertaining
to
the
familie
,
they
labour
in
vaine
that
build
it
:
and
except
the
Lord
keep
the
citie
,
the
keeper
watcheth
it
in
vaine
.
And
yet
I
deny
not
but
God
doth
suffer
the
wicked
oft
times
to
prosper
,
but
not
long
,
as
neither
he
did
here
this
Abimelech
:
or
if
long
,
yet
to
a
greater
ouerthrow
.
A
pregnant
example
hereof
is
Iehoram
,
(
and
his
father
Ahab
is
another
)
1
King
22.
1.
King
39.
&c.
who
intending
a
voyage
against
their
enemies
of
Aram
and
Moab
(
hauing
rebelled
)
failed
not
in
their
outward
preparation
,
and
politike
deuices
to
ouerthrow
their
enemies
;
for
they
prouided
themselues
of
men
,
munition
,
and
confederated
themselues
strongly
against
them
:
but
neuer
considering
that
themselues
had
rebelled
against
a
greater
Lord
,
euen
the
Lord
of
hoasts
,
they
went
on
headily
fearing
no
controlement
,
nay
thinking
they
had
God
pinned
,
yea
bound
to
them
.
But
the
one
found
to
his
cost
that
hee
went
to
worke
against
the
edge
,
and
desperatly
:
The
other
,
though
he
were
spared
for
the
time
to
a
more
notable
ruine
,
(
as
it
came
to
passe
afterward
)
yet
hee
found
himselfe
plunged
and
driuen
to
an
extremitie
before
that
,
by
want
of
water
;
which
threatned
the
losse
of
his
beasts
,
and
his
owne
,
and
his
peoples
destruction
.
Which
was
enough
to
proue
that
he
played
the
foole
in
getting
two
Kings
of
his
side
,
when
God
being
shut
out
,
and
not
sought
to
,
laughed
him
to
scorne
and
was
his
enemie
.
Oh
then
,
where
are
the
hearts
of
the
people
who
regard
not
this
,
but
looke
that
by
their
toyle
and
moyle
(
as
they
say
)
all
should
bee
brought
to
passe
,
as
they
would
haue
it
?
And
doe
neither
commit
their
affaires
and
dealings
to
God
by
prayer
,
neither
goe
to
worke
by
his
direction
,
nor
consult
how
they
may
please
him
,
but
rashly
and
by
their
owne
wit
goe
about
all
,
and
then
look
that
it
should
fall
out
according
to
their
desire
.
And
therfore
when
they
thriue
not
,
neither
prosper
,
as
they
would
,
they
are
as
mad
men
impatient
and
outragious
:
and
if
they
speede
better
,
and
haue
good
successe
,
then
they
praise
their
owne
wisedome
and
their
good
hap
and
fortune
in
stead
of
God
.
Looke
more
largely
for
the
handling
of
this
point
,
in
the
example
of
Sisera
his
preparation
against
Iabin
.
But
before
I
come
to
the
successe
that
Gaal
had
by
meeting
with
Abimelech
,
Vers.
36.
37.
I
will
note
that
which
went
before
it
.
To
the
which
end
it
is
said
here
,
and
it
is
to
be
obserued
,
that
Gaal
was
now
in
the
triall
timerous
:
who
had
boastingly
said
before
,
who
is
Abimelech
?
now
he
was
afraid
(
I
say
)
as
soone
as
the
least
suspition
and
likelihood
of
danger
arose
and
appeared
vnto
him
:
for
he
looking
out
as
soone
as
he
was
able
to
discerne
in
the
dawning
,
perceiued
a
band
and
companie
of
men
a
farre
off
:
and
as
he
did
better
discerne
them
,
he
was
more
afraid
:
so
that
he
said
as
much
to
Zebul
his
enemie
,
and
thereby
bewraied
his
dastardlines
vnto
him
,
who
had
heard
before
of
his
great
brags
and
boasting
against
Abimelech
.
Whereby
wee
may
cleerely
,
as
Doct.
in
a
glasse
,
obserue
the
propertie
and
disposition
of
boasters
:
who
prate
and
bragge
of
great
matters
,
but
effect
small
,
or
rather
none
at
all
.
Like
to
Benhadad
,
who
triumphed
ouer
Ahab
,
arrogating
to
himselfe
all
that
was
his
:
but
was
glad
after
to
send
a
few
of
his
men
(
that
were
left
of
two
mightie
armies
)
with
ropes
about
their
neckes
to
sue
for
his
life
,
and
their
owne
,
vnto
the
same
Ahab
,
to
his
exceeding
great
shame
,
when
they
had
small
hope
to
obtaine
them
.
So
that
this
example
laieth
out
a
boaster
in
his
colours
;
noting
him
to
be
one
,
who
out
of
his
vainglorious
and
frothie
humour
,
vndertakes
great
matters
,
but
performes
nothing
lesse
,
and
therefore
in
stead
of
honour
purchaseth
himselfe
shame
by
his
folly
.
Commonly
the
boaster
is
no
bodie
in
the
triall
:
like
vnto
a
torrent
or
standing
water
,
which
in
winter
swelleth
and
A
similitude
.
runneth
a
maine
,
when
there
is
no
vse
of
it
;
but
in
sommer
and
droughts
,
when
it
should
coole
and
refresh
,
that
is
,
when
it
should
stand
any
man
in
stead
,
it
faileth
and
is
drie
.
The
impotent
nature
of
man
boasteth
of
all
the
gifts
of
God
,
inward
and
outward
,
interuerting
and
holding
backe
thankes
from
God
,
by
presumptuous
bragging
of
it selfe
:
but
for
the
most
part
,
these
gifts
are
rather
supposed
to
be
,
then
be
indeed
in
the
boaster
:
and
therefore
when
the
triall
comes
,
the
Thraso
or
bragger
is
ridiculous
to
the
beholders
.
Amaziah
boasted
of
his
valour
greatly
,
and
prouoked
Iehoash
without
cause
,
when
he
needed
not
:
but
hee
sped
thereafter
,
and
was
sore
foiled
.
So
the
late
miscreants
,
I
meane
the
powder-traytors
,
how
boasted
they
of
their
deuice
,
when
it
was
almost
at
the
vpshot
?
God
and
man
(
say
they
in
that
letter
of
theirs
)
haue
decreed
the
ouerthrow
of
these
English
heretikes
,
&c.
But
God
had
decreed
the
contrary
,
and
turned
their
boasting
into
shame
,
euen
when
they
looked
for
a
perpetuall
destruction
,
vpon
the
vpholders
and
embracers
of
the
Gospell
,
and
the
ouerthrow
of
the
Gospell
it selfe
.
So
did
Goliah
challenge
Dauid
,
by
words
to
this
effect
;
I
will
chop
thee
as
small
as
hearbes
to
the
pot
,
(
as
the
common
phrase
of
the
swaggerer
is
)
but
hee
was
1.
Sam.
17.
51.
chopt
himselfe
head
from
body
,
with
his
owne
sword
.
The
Pharisee
boasted
of
his
righteousnes
,
liberalitie
,
deuotion
,
thus
:
I
thanke
thee
Lord
,
I
am
Luke
18.
11.
not
as
this
Publicane
,
&c.
but
the
Publicane
went
away
more
iustified
.
The
worldling
in
Iames
,
boasteth
of
to
morrow
:
To
morrow
(
saith
he
)
we
will
goe
to
such
a
place
,
and
make
such
a
gaine
,
&c.
But
the
Lord
was
forgotten
,
Iames
4
13.
and
therefore
they
thriued
as
Iehoshaphats
ships
that
went
to
Ophir
for
gold
,
1.
King
22
48.
for
they
were
broken
.
So
Hezekiah
gloried
of
his
treasures
,
Nebuchadnezzar
boasted
of
his
buildings
,
Achitophel
of
his
policie
&
counsell
,
(
see
his
words
)
2.
Sam.
17.
12.
Herod
of
his
wit
and
eloquence
:
and
now
adaies
,
who
is
so
naked
but
hee
hath
somewhat
to
vaunt
of
?
And
if
of
nothing
else
,
yet
of
this
to
his
neighbour
,
that
he
was
in
the
towne
before
him
,
whom
he
contendeth
with
,
and
ouer-croweth
;
and
will
be
there
when
he
is
gone
:
So
another
boasteth
of
his
skill
in
his
profession
or
trade
;
another
of
his
selling
deare
,
or
buying
cheape
;
of
crossing
his
aduersarie
and
matching
him
,
&c.
for
boasting
hath
not
so
small
acquaintance
as
men
thinke
:
yea
,
for
a
need
,
if
a
man
be
prouoked
but
a
little
,
he
will
bragge
of
his
pride
,
and
not
blush
to
say
to
him
that
is
his
better
,
Though
I
haue
not
so
good
a
purse
as
thou
,
yet
I
haue
as
proud
a
stomacke
as
thou
,
for
thine
heart
:
euen
thus
may
ye
heare
the
poore
man
contending
with
the
rich
.
But
O
earth
,
earth
,
earth
,
consider
what
thou
Iercm
.
22.
29.
braggest
of
,
for
euen
thy
glory
is
thy
shame
:
of
thine
owne
mouth
shall
he
condemne
thee
,
who
professeth
to
resist
the
proud
.
As
for
them
that
boast
of
worse
matters
,
who
say
,
They
will
quench
the
zeale
of
these
precise
ones
,
1.
Pet.
5.
5.
(
as
they
terme
honest
men
)
and
will
wearie
and
pursue
them
,
till
they
haue
made
them
eate
their
word
,
and
to
renounce
their
precisenes
:
as
Psal.
2.
Psal
2.
3.
These
(
I
say
)
are
as
neere
to
the
Lords
despight
,
and
to
disappointment
as
the
rest
:
and
therefore
he
scoffeth
at
the
boasts
of
such
enemies
,
casting
their
brags
in
their
teeth
,
and
saying
;
Tell
the
towers
and
gates
,
see
the
walles
of
Sion
.
&c.
As
if
he
should
say
,
What
?
haue
they
cast
downe
all
these
,
looke
well
,
and
consider
,
yee
shall
finde
that
not
a
stone
thereof
is
remoued
.
So
bad
a
member
wee
see
the
tongue
is
,
and
boasteth
of
great
things
,
to
small
purpose
.
Therefore
,
to
make
vse
hereof
,
let
not
the
wise
,
strong
,
rich
,
boast
of
Ierem.
9.
23.
their
wisedome
,
strength
,
and
wealth
:
but
hee
that
will
boast
,
let
him
boast
that
he
knoweth
me
,
saith
the
Lord
.
And
he
that
can
boast
of
this
,
shall
not
Note
.
feare
arrogancie
,
seeing
this
knowledge
of
God
is
euer
seasoned
with
humilitie
and
loue
.
Let
vs
consider
this
,
that
the
sinne
of
boasting
seldome
goeth
without
vsurping
Gods
honour
to
a
mans
selfe
,
and
lying
:
Both
most
capitall
crimes
against
the
first
and
second
tables
.
It
is
grosse
for
a
rich
man
to
boast
of
his
worth
and
wealth
:
but
for
a
man
to
borow
of
this
man
and
that
Iob
31.
25.
great
summes
,
and
to
boast
how
well
monied
he
is
,
how
absurd
is
it
?
Be
able
to
say
(
if
need
be
)
vtter
it
,
of
thy
well
vsing
thy
gifts
,
that
thou
regardest
it
as
much
as
them
:
or
else
thy
craking
of
the
gifts
themselues
shall
be
a
witnesse
against
thee
,
in
the
giuing
vp
of
thy
account
;
yea
rather
let
the
best
say
:
To
vs
O
Lord
belongeth
shame
,
and
confusion
of
face
,
we
haue
small
cause
of
boasting
,
if
we
saw
our selues
in
any
sort
,
as
we
are
,
and
our
vilenes
.
Nay
,
let
none
boast
so
much
as
of
to
morrow
,
they
know
not
what
one
Prou.
27.
1.
day
may
bring
foorth
.
Man
is
a
worme
,
meane
and
base
,
if
he
were
laid
out
in
his
colours
:
But
being
as
he
is
,
he
should
rather
breake
into
admiration
,
and
say
with
the
Prophet
,
O
Lord
,
it
is
thy
mercie
that
we
be
not
all
consumed
,
Lam
3.
22.
rather
then
to
boast
of
things
aboue
his
reach
.
It
is
absurd
and
ill
beseeming
euery
way
,
but
especially
it
is
odious
,
and
as
dangerous
,
when
it
is
vsed
against
the
people
of
God
,
as
Iezabel
did
against
Elias
,
and
Rabsakee
that
1.
King
.
19.
2.
railing
heathen
against
the
good
King
Ezechias
and
his
men
,
boasting
and
2.
King
.
18.
27.
threatning
them
,
and
all
to
discourage
them
from
the
true
seruice
of
God
,
as
I
haue
said
.
And
this
of
Gaals
boasting
:
now
of
Zebuls
answere
.
When
Zebul
,
who
being
for
Abimelech
,
saw
the
boastings
of
this
Gaal
against
Vers
36.
38.
Abimelech
as
he
sent
him
word
thereof
,
when
he
heard
of
them
by
other
,
that
hee
might
prepare
himselfe
to
come
forward
and
fight
with
him
;
so
now
he
heard
him
himselfe
,
he
fleshed
him
on
,
and
matched
him
in
another
kinde
,
to
wit
,
in
subtiltie
and
dissimulation
,
while
yet
he
spake
faire
,
and
seemed
to
be
friendly
to
him
,
as
here
wee
see
.
For
hee
went
out
of
the
citie
with
him
,
to
the
end
he
might
suspect
nothing
,
when
he
had
yet
giuen
warning
to
Abimelech
,
to
lie
in
waite
for
him
,
against
the
time
hee
should
come
foorth
,
and
to
be
readie
to
set
vpon
him
:
and
in
the
middest
of
the
feare
and
danger
that
this
Gaal
was
in
,
Zebul
subtilly
deceiued
him
,
as
if
there
had
bin
no
cause
of
feare
at
all
:
egging
and
drawing
him
on
subtilly
,
so
that
he
could
not
for
shame
,
when
yet
full
faine
he
would
haue
broken
away
from
him
.
Where
,
besides
that
wee
may
note
the
dissimulations
,
lyings
and
slie
subtilties
that
be
in
the
world
,
euen
among
such
as
pretend
great
loue
and
friendship
,
as
is
to
be
seene
in
this
Zebul
.
Which
point
I
haue
spoken
of
alreadie
in
this
booke
:
so
wee
may
see
how
men
of
euill
qualities
are
matched
and
Doct.
vers.
58.
meete
together
,
as
he
was
with
Gaal
.
For
if
we
marke
wee
may
see
,
that
one
is
a
boaster
,
another
a
dissembler
,
and
a
subtill
vnderminder
,
a
third
a
quarrellet
,
and
contentious
liuer
.
Other
tainted
with
sundrie
other
dangerous
and
bad
qualities
,
of
which
the
Apostle
speaketh
;
these
I
say
all
,
liue
and
deale
2.
Tim.
3.
2.
together
.
Is
it
not
therfore
the
great
goodnesse
of
God
,
that
one
deuoureth
not
another
?
Yea
if
the
Lord
should
not
bridle
him
for
the
vpholding
of
the
peace
of
the
Church
and
Common-wealth
,
they
could
not
possiblie
dwell
together
,
nor
liue
and
conuerse
the
one
with
the
other
,
nor
stand
in
any
sort
,
no
,
not
as
they
doe
,
but
being
of
so
contrary
and
bad
qualities
,
they
must
needs
as
fire
and
water
destroy
one
another
.
And
whereas
the
good
Magistrate
and
faithfull
Minister
with
other
assistant
Christians
,
doe
labour
to
throw
downe
the
workes
of
darknesse
,
and
of
the
diuell
,
and
so
to
bridle
the
rage
of
the
turbulent
and
vnruly
sort
of
people
;
herein
it
may
be
spoken
with
griefe
,
the
opposition
against
pietie
and
goodnesse
is
so
great
,
that
although
(
the
Lord
working
not
by
miracle
,
but
by
meanes
)
somewhat
bee
done
for
the
incouragement
of
his
;
and
the
restraining
of
the
other
;
yet
but
little
in
respect
of
that
which
might
be
,
and
that
were
to
be
desired
and
looked
:
because
such
good
instruments
,
the
most
of
them
are
too
faint
to
fight
the
Lords
battels
against
his
so
fierce
,
subtile
,
and
many
enemies
.
The
like
prouidence
of
God
I
noted
before
touching
Abimelechs
hiring
vaine
fellowes
vpon
the
fourth
verse
of
this
Chapter
.
And
to
that
,
I
may
adde
,
that
the
Lord
doth
vse
one
wicked
person
to
deuoure
and
oppresse
the
other
,
that
so
his
owne
people
may
enioy
the
more
peace
and
safetie
.
As
we
see
here
,
that
this
politicke
dissembler
Zebul
(
a
right
picture
of
our
subtile
Machiauilians
now
adaies
)
smoothes
and
flatters
this
Gaal
,
and
serues
his
humour
,
(
as
one
that
would
make
his
fellow
drunke
,
drawes
him
on
leaudly
to
drinke
pot
after
pot
,
till
he
be
quite
turned
ouer
)
by
a
pretended
shew
of
friendship
,
that
so
his
intent
and
plot
to
betray
him
to
Abimelech
,
might
in
the
meane
season
take
the
more
sure
effect
.
Secondly
,
from
hence
let
vs
note
,
how
one
sinner
(
being
opposite
to
anothers
Doct.
2.
drifts
and
purposes
)
goeth
to
worke
,
in
the
defeating
of
his
enemy
.
Euen
thus
that
(
as
the
prouerb
saith
)
one
naile
driues
out
another
:
they
haue
no
way
to
go
beyond
each
other
,
but
this
,
who
shall
vse
his
weapon
skilfullest
,
and
most
mischieuously
.
They
all
fetch
their
wiles
out
of
one
budget
,
and
their
arrowes
out
of
one
quiuer
:
either
subtiltie
or
force
is
their
weapon
:
the
sligh
and
treacherous
Achitophel
runnes
to
the
budget
,
the
cruell
and
malicious
Efau
to
the
quiuer
:
here
lies
the
point
,
who
shall
draw
out
the
subtillest
and
cunningest
fetch
,
or
who
shall
take
thence
the
sharpest
or
deadliest
arrow
.
Both
shoot
in
the
same
,
I
meane
the
diuels
bow
,
but
the
skill
is
,
who
shall
ouer-reach
,
and
ouer-shoote
each
other
therein
.
And
he
that
prouides
them
this
artillery
,
will
be
sure
to
be
the
gainer
which
part
soeuer
loseth
:
hee
will
prouide
,
that
his
kingdome
shall
increase
,
euen
in
the
opposition
of
his
subiects
:
they
fight
as
fast
for
him
as
they
doe
against
each
other
:
Zebul
and
Gaal
serue
two
Masters
here
(
in
one
sense
)
the
one
Abimelech
,
the
other
Shechem
,
and
the
one
by
his
boasting
seekes
to
out-face
the
other
.
The
other
by
his
conniuence
and
dissembling
seekes
to
root
out
him
.
But
loe
in
the
meane
while
both
serue
one
Master
the
Diuell
,
hee
reioyces
as
much
in
the
spectacle
,
as
Ioab
and
Abner
did
,
in
the
beholding
their
young
men
to
play
,
(
as
they
cruelly
called
it
)
but
in
good
earnest
to
cut
each
2.
Sam.
2.
14.
others
throat
.
If
men
in
their
cursed
doings
and
tradings
thus
in
sinne
,
would
consider
that
themselues
are
sure
to
goe
by
the
walles
,
and
forfeit
their
soules
to
him
with
whose
engins
and
tooles
they
appugne
each
other
,
yea
if
they
considered
,
that
their
quarrels
serue
to
no
other
end
,
but
to
make
Note
.
a
pageant
for
the
diuell
to
laugh
at
:
If
they
could
see
into
the
issue
,
that
hee
who
winneth
,
winneth
hell
,
and
hee
that
loseth
,
loseth
heauen
:
the
gaines
are
onely
Satans
:
oh
how
would
this
quaile
them
and
dampe
them
in
their
leaudnesse
?
Put
case
that
in
the
same
ship
vpon
the
sea
,
two
men
walke
contrary
steppes
to
each
other
,
the
one
crossing
the
other
in
their
motions
:
doth
not
the
ship
carrie
them
both
one
way
?
Can
they
(
will
they
,
nill
they
)
resist
A
Simile
.
the
motion
of
the
ship
wherein
both
saile
?
Euen
so
all
sinne
hath
one
motion
,
though
sinners
mooue
diuersly
;
let
them
striue
each
against
other
neuer
so
eagerly
both
must
yeeld
to
one
motion
,
their
sinne
wil
bring
them
both
to
hell
.
The
prodigall
man
walkes
with
quite
aduerse
steppes
to
the
couetous
,
but
both
steps
tend
to
hell
.
One
great
man
seekes
to
ouerthrow
another
:
hee
that
is
subtill
takes
the
vantage
of
him
that
is
ambicious
,
and
laies
such
a
traine
for
him
,
as
by
following
his
ambicious
plot
,
he
incurreth
the
danger
of
the
law
,
and
so
supplants
him
;
but
both
the
wisdome
of
the
one
,
and
the
folly
of
the
other
is
hellish
.
So
that
the
closer
and
deeper
the
one
is
aboue
the
other
,
the
sooner
he
may
subuert
him
:
but
a
subtiller
then
both
,
goeth
beyond
them
,
and
will
(
at
length
)
ouerreach
them
both
.
One
man
vnderhand
worketh
mischiefe
against
another
:
and
he
againe
vnsheaths
his
tongue
against
him
:
the
former
is
like
to
put
downe
the
latter
,
but
his
owne
sinne
will
as
fast
vndoe
him
.
So
the
buyer
would
match
the
seller
by
his
dissembling
:
the
seller
would
cosen
the
buyer
by
his
boasting
and
praising
of
the
wares
:
but
indeed
both
deceiue
themselues
aswell
as
each
other
.
The
vse
is
,
to
teach
men
not
to
thinke
themselues
safe
and
warrantable
,
because
they
resist
euill
,
except
they
dislike
and
hate
it
also
;
for
they
may
sinne
as
fast
in
resisting
it
,
as
in
allowing
it
.
Againe
,
let
it
teach
men
to
abhorre
this
estate
which
admitteth
no
peace
,
no
sound
consent
and
vnitie
:
but
is
a
fountaine
of
confusion
:
and
to
embrace
that
profession
and
practise
,
which
commeth
from
the
God
of
order
,
and
is
as
vniforme
in
the
meanes
as
the
end
,
and
vniteth
them
that
embrace
it
,
in
the
league
of
loue
and
peace
.
As
for
those
that
are
better
minded
,
let
them
beware
of
this
errour
of
the
wicked
:
let
them
not
thinke
their
libertie
hereby
restrained
,
because
they
may
not
match
the
vngodly
in
their
kind
to
play
the
Cretians
with
Cretians
,
the
Foxes
with
Foxes
:
this
is
not
their
profession
,
they
are
bought
with
a
price
to
serue
the
Lord
in
their
bodies
and
spirits
.
The
other
indeed
being
disswaded
from
this
practise
,
answere
for
themselues
:
That
if
they
did
not
sweare
,
cosen
,
lie
and
temporise
with
the
world
,
they
could
not
liue
,
euery
one
would
ouer-reach
them
,
they
should
greatly
disaduantage
themselues
in
forgoing
that
liberty
.
But
let
the
godly
oppose
their
innocencie
,
with
the
wisdome
of
the
spirit
,
to
the
subtiltie
,
and
all
other
leaud
qualities
of
the
wicked
:
and
if
they
cannot
match
them
thereby
,
let
them
willingly
take
the
foile
,
and
submit
themselues
to
God
,
rather
then
returne
euill
for
euill
.
This
vrging
of
Gaal
by
Zebul
alleaging
his
owne
words
,
that
he
had
said
,
Verse
39.
[
Who
is
Abimelech
]
made
him
goe
forth
against
him
,
but
ful
soone
he
turned
his
face
away
from
him
,
and
fled
:
where
we
may
see
how
God
shamed
him
for
his
bragges
,
and
that
euen
among
the
men
of
Shechem
,
where
hee
had
made
his
boasting
:
that
they
,
as
well
as
he
,
might
take
shame
for
their
rash
and
most
vnwise
aduenturing
to
set
him
vp
for
their
head
and
guide
,
in
whom
they
saw
nothing
but
bragges
.
Thus
doth
God
daily
put
to
shame
both
boasters
and
such
as
aduance
and
cleaue
vnto
them
:
as
what
boaster
is
there
,
if
he
can
make
a
flourish
,
but
some
base
and
vnsetled
persons
or
other
will
admire
and
applaud
him
,
which
God
doth
most
iustly
suffer
them
to
doe
,
the
one
to
deceiue
,
the
other
to
bee
deceiued
,
accordingly
as
they
haue
prouoked
him
,
and
yet
in
great
mercy
he
doth
it
,
to
humble
,
and
bring
them
to
repentance
,
when
they
cannot
but
with
shame
see
what
they
haue
done
:
although
we
see
(
the
more
is
the
pitie
)
that
few
are
the
better
thereby
,
or
make
any
vse
thereof
,
but
runne
into
some
other
bad
course
,
if
they
be
made
openly
ashamed
of
that
.
Which
I
speake
as
well
to
giue
a
watchword
to
both
,
to
bethinke
themselues
betimes
of
taking
a
better
course
,
as
also
to
the
great
comfort
of
them
that
are
wary
and
aduised
to
shun
and
auoide
such
deceiuers
and
base
flourishers
,
and
doe
take
like
heed
and
care
to
keepe
themselues
from
euery
euill
way
.
But
to
returne
:
in
that
this
Doct.
verse
39.
40.
Gaal
was
driuen
so
cowardly
to
flie
,
who
had
made
so
great
bragges
of
courage
and
manhood
,
we
see
what
many
doe
shew
themselues
to
bee
in
triall
:
for
without
grace
there
is
little
difference
.
And
I
doe
not
onely
meane
hereby
grosse
and
great
braggers
,
of
whom
I
haue
spoken
already
,
but
others
also
in
that
kind
,
though
as
it
is
counted
in
a
lower
degree
.
For
example
:
how
many
may
we
see
,
who
shew
great
liking
of
good
things
,
and
who
professe
their
forwardnesse
in
religion
,
and
to
dislike
others
that
doe
not
so
,
as
if
they
were
before-hand
themselues
in
comparison
of
many
?
and
yet
it
is
cleere
that
either
they
haue
small
or
no
vse
of
religion
,
(
when
they
be
at
the
best
)
no
,
not
as
many
of
them
haue
,
whom
they
disgrace
and
condemne
,
or
else
they
reuolt
in
time
for
all
their
faire
shewes
,
and
thereby
doe
openly
bewray
that
there
is
nothing
but
froth
to
be
found
in
them
.
Which
is
no
small
cause
of
griefe
to
the
best
,
that
there
being
but
few
that
do
make
any
great
profession
,
yet
that
many
of
them
should
deceiue
themselues
and
others
.
In
stead
whereof
,
let
Gods
true
seruants
feare
alwaies
,
as
the
blessed
Prou.
28.
14.
doe
,
their
infirmities
and
vntowardnesse
,
which
they
feele
to
be
in
them
,
and
giue
no
occasions
to
any
to
thinke
of
them
better
then
they
are
,
but
walke
in
vprightnesse
of
hart
toward
God
,
and
not
neglect
to
honour
him
,
2.
Cor.
10.
6.
as
they
shall
haue
opportunitie
in
giuing
good
example
to
others
.
And
while
Gaal
the
Captaine
of
the
men
of
Shechem
fled
,
many
of
them
Verse
41.
fell
and
were
slaine
,
according
to
the
Lords
foretelling
,
and
for
that
their
sin
against
Gedeons
house
:
and
their
boasting
defender
himselfe
(
as
he
tooke
vpon
him
to
be
)
was
cast
out
of
the
citie
with
his
brethren
,
that
they
did
not
so
much
as
remaine
in
it
.
And
by
this
let
all
learne
a
further
lesson
,
then
to
shunne
and
auoide
boasters
;
to
wit
that
they
neither
put
themselues
vnder
Doct.
the
shadow
of
flesh
:
for
euen
so
they
shall
be
serued
,
(
as
these
men
of
Shechem
were
)
who
repose
their
confidence
in
man
,
or
in
any
earthly
thing
.
And
this
doth
cleerely
shew
the
beginning
of
the
destruction
of
the
men
of
Shechem
.
But
of
the
argument
now
handled
,
I
need
not
repeate
that
which
hath
been
spoke
vpon
sundry
occasions
heretofore
:
as
for
Gaal
,
we
Prou.
11.
2.
see
he
rosted
not
that
which
he
got
in
hunting
.
Gaal
thought
by
crakes
and
boasting
to
winde
in
himselfe
and
his
brethren
with
the
men
of
Shechem
:
Verse
41.
as
for
Abimelech
,
hee
knew
hee
got
into
the
kingdome
by
tyrannie
,
and
hee
thought
it
liker
for
many
to
preuaile
then
one
.
And
although
commonlie
it
commeth
to
passe
that
men
stablish
themselues
and
theirs
,
by
flattery
and
cosoning
,
yet
here
it
was
otherwise
.
For
hee
was
frustrate
of
his
hope
,
and
as
we
see
here
,
cast
out
by
Abimelech
.
And
so
God
dealeth
oft-times
,
that
Doct.
2.
though
many
vnworthy
persons
lift
vp
their
heads
,
and
build
their
nest
on
high
against
the
darts
of
misfortune
,
(
as
they
call
it
)
by
pride
,
extortion
,
crueltie
,
boasting
,
&c.
yet
God
many
times
hindreth
the
course
of
such
,
and
throweth
them
downe
:
as
he
soone
broke
off
the
ill
course
that
Iudas
Matth.
27
4.
1.
King
.
2
32.
2.
Sam.
3.
27.
2.
Sam.
17.
23.
tooke
to
be
rich
:
Ioab
,
Abner
,
and
Achitophel
,
who
were
neere
to
the
King
in
whose
daies
they
liued
,
yet
in
time
they
were
cast
downe
from
their
greatnes
and
glory
which
they
had
.
Oh
how
hath
he
done
the
like
in
latter
times
since
,
that
if
such
wil
needs
darken
and
obscure
Gods
glory
and
the
Gospell
for
their
owne
pleasure
,
or
the
setting
vp
of
themselues
;
they
may
see
with
their
owne
eyes
,
as
also
all
that
applauded
them
,
that
they
haue
receiued
their
due
reward
,
when
God
hath
cast
them
downe
with
shame
,
and
yet
the
worst
is
behind
;
which
abideth
such
,
whatsoeuer
changes
they
meet
with
here
in
the
meane
season
.
And
this
being
the
best
state
that
sin
bringeth
(
in
this
life
)
which
I
haue
now
mentioned
,
let
it
feare
the
godly
to
taste
of
the
dainties
of
such
,
(
as
they
count
them
)
lest
they
with
Eue
reaching
out
their
Genes
3.
hands
after
them
,
doe
taste
also
of
their
punishments
in
such
wise
,
as
they
wish
with
many
stripes
,
that
they
had
neuer
done
so
.
Verse
42.
And
on
the
morrow
the
people
went
out
into
the
field
,
which
was
told
Abimelech
.
43.
And
he
tooke
the
people
and
diuided
them
into
three
bands
,
and
laid
waite
in
the
fields
and
looked
,
and
behold
,
the
people
were
come
out
of
the
citie
,
and
hee
rose
vp
against
them
and
smote
them
.
44.
And
Abimelech
and
the
bands
that
were
with
him
rushed
forward
,
and
stood
in
the
entring
of
the
gates
of
the
citie
,
and
the
two
other
bands
ran
vpon
all
the
people
that
were
in
the
field
and
slew
them
.
45.
And
when
Abimelech
had
fought
against
the
citie
all
that
day
,
hee
tooke
the
citie
,
and
slew
the
people
that
was
therein
,
and
destroyed
the
citie
,
and
sowed
Salt
in
it
.
46.
And
when
all
the
men
of
the
Tower
of
Shechem
heard
it
,
they
entred
into
an
hold
of
the
house
of
the
god
Berith
.
47.
And
it
was
told
Abimelech
that
all
the
men
of
Shechem
were
gathered
together
.
48.
And
Abimelech
gate
him
vp
to
Mount
Zalmon
,
he
and
all
the
people
that
were
with
him
,
and
Abimelech
tooke
axes
with
him
,
and
cut
downe
boughs
of
trees
,
and
tooke
them
,
and
bare
them
on
his
shoulder
,
and
said
vnto
the
folke
that
were
with
him
,
What
yee
haue
seene
me
to
doe
,
make
hast
and
doe
like
me
.
49.
Then
all
the
people
also
cut
downe
euery
man
his
bough
,
and
followed
Abimelech
,
and
put
them
to
the
hold
,
and
set
the
hold
on
fire
with
them
.
50.
So
all
the
men
of
the
tower
of
Shechem
died
also
,
about
a
thousand
men
and
women
.
AFter
the
forementioned
slaughter
,
and
holding
Gaal
out
of
the
citie
,
the
Israelites
in
Shechem
thought
among
themselues
,
that
they
would
The
summe
to
verse
46.
be
auenged
of
Abimelech
,
as
it
seemeth
;
and
they
went
out
of
the
citie
to
pursue
him
.
They
neuer
considered
what
a
punishment
they
had
sustained
already
,
by
their
rash
putting
themselues
vnder
that
vaine-glorious
boaster
Gaal
,
but
vnaduisedly
followed
their
quarrell
.
But
he
vnderstanding
it
,
tooke
the
aduantage
of
that
their
attempt
,
and
so
disposed
his
bands
of
souldiers
,
that
hee
set
two
of
them
to
take
those
that
came
forth
of
the
citie
,
and
slew
them
,
and
hee
and
another
band
rushed
to
the
entrance
into
the
citie
,
and
hauing
fought
against
it
the
whole
day
,
took
it
,
and
slew
the
people
in
it
,
and
destroyed
the
citie
,
and
sowed
salt
in
it
.
If
the
men
of
Shechem
had
gone
out
of
the
citie
,
but
to
walke
,
or
to
doe
The
clearing
of
verse
42.
some
businesse
,
as
some
(
perhaps
)
would
thinke
they
did
,
Abimelech
should
not
haue
needed
to
prepare
two
or
three
bands
of
armed
men
to
set
vpon
a
few
,
scatteringly
here
and
there
,
and
those
vnarmed
,
comming
forth
to
their
worke
;
or
if
they
had
gone
out
vpon
pleasure
,
what
had
he
gained
,
to
haue
gone
forth
with
bands
against
a
few
persons
?
But
it
is
cleare
therefore
(
as
I
said
)
and
most
certaine
,
that
they
went
out
in
warlike
manner
to
fight
with
Abimelech
,
(
though
they
went
without
Gaal
their
Captaine
)
being
much
prouoked
and
incensed
for
the
losse
of
their
neighbours
,
whom
Abimelech
had
slaine
the
day
before
.
For
they
were
many
,
and
for
that
they
were
now
heated
very
much
:
and
more
in
spite
,
rashnesse
,
and
desire
of
reuenge
,
rather
then
good
aduisednesse
they
went
to
worke
:
being
driuen
and
put
to
their
shifts
,
as
they
thought
,
and
that
somewhat
they
must
doe
to
him
,
either
that
they
must
ouerthrow
him
,
or
else
they
saw
that
hee
would
surelie
root
out
them
:
for
to
this
it
was
now
come
,
that
the
word
of
God
by
Iotham
,
Doct
gathered
generally
to
verse
46.
might
be
fulfilled
.
And
by
this
we
see
to
what
desperate
shifts
men
are
driuen
by
their
falsehood
,
crueltie
,
rashnesse
,
vaine
,
confidence
in
man
,
and
by
the
like
sinnes
:
and
what
wise
man
would
looke
for
any
better
end
of
such
doings
?
If
God
had
brought
vpon
them
that
trouble
in
their
innocencie
,
hee
would
haue
taught
them
how
to
beare
it
,
whatsoeuer
had
been
like
to
haue
followed
:
but
now
they
runne
vpon
the
swords
point
,
and
therefore
both
they
that
sought
to
fight
with
him
abroad
,
and
they
that
waited
for
to
set
vpon
him
and
his
men
in
the
citie
,
are
both
of
them
destroyed
.
This
is
the
best
end
that
sinne
bringeth
vpon
the
committers
.
And
thus
wilfulnesse
,
stomacke
,
and
stubbornesse
bring
many
to
destruction
,
while
they
who
are
contrary
minded
are
in
peace
.
So
contention
,
whoring
,
drunkennesse
and
riot
,
doe
the
like
in
their
kind
:
and
they
that
seeme
to
bee
safest
,
and
freest
from
danger
being
of
that
sort
,
may
looke
for
no
better
fruit
nor
end
of
their
euill
doings
,
but
shame
,
sorrow
,
and
a
miserable
death
,
though
not
by
enemies
,
as
these
men
of
Shechem
found
it
,
whether
it
bee
in
their
beds
,
or
wrought
by
their
owne
hands
,
all
is
one
,
if
repentance
breake
not
off
their
euill
course
.
The
which
while
Gods
seruants
behold
,
and
see
to
what
a
wofull
end
their
euill
doings
bring
many
,
who
yet
in
their
iolitie
thought
themselues
Note
.
the
only
wise
men
of
others
,
and
all
fooles
who
walked
in
their
innocencie
and
vprightnesse
.
I
say
while
Gods
seruants
see
this
,
they
shall
praise
him
highly
,
for
that
they
followed
a
better
course
by
Gods
direction
;
and
euen
now
(
I
say
)
when
they
see
Gods
threats
executed
vpon
euill
doers
,
as
they
were
told
that
it
should
be
so
in
the
middest
of
their
prosperitie
and
iolitie
.
And
all
that
come
after
them
,
shall
see
good
cause
,
and
haue
incouragement
to
hold
on
a
Christian
course
,
and
to
turne
neither
on
the
right
hand
,
nor
on
the
left
,
although
they
shall
see
pietie
and
good
conscience
to
be
iustled
to
the
walles
,
and
scorned
,
yet
shal
the
worst
day
of
these
that
practise
them
,
be
farre
better
then
the
best
of
the
other
,
for
all
their
setting
out
of
the
matter
Note
.
for
a
while
;
and
when
their
time
commeth
in
which
they
shall
smart
,
then
shall
Gods
seruants
reioyce
in
their
owne
sinceritie
and
innocencie
.
Let
the
reader
looke
backe
to
the
former
chapter
,
and
inlarge
this
point
by
adding
thereto
,
that
which
hath
been
noted
touching
the
sinne
and
iudgement
of
Succoth
and
Penuel
.
Now
followeth
the
further
proceeding
in
,
and
laying
foorth
of
the
ouerthrow
Verse
42
to
46.
still
continued
.
of
the
men
of
Shechem
.
Abimelech
might
for
all
the
force
of
them
goe
and
dwell
safely
in
his
house
,
as
he
did
,
at
Arnmah
,
not
farre
from
Shechem
,
their
power
being
weakned
,
and
Gaal
thrust
out
by
Zebul
.
But
yet
they
rose
vp
against
him
,
as
we
haue
heard
,
of
stomack
,
if
possibly
they
might
any
way
be
reuenged
:
But
their
so
doing
being
told
to
Abimelech
,
turned
to
the
destruction
of
them
that
did
so
,
and
to
them
that
were
in
the
citie
,
with
it
also
;
as
appeareth
in
these
foure
next
verses
.
Reade
them
in
the
text
.
The
Lord
hauing
purposed
their
ouerthrow
,
did
thus
goe
forward
with
it
:
for
he
hath
many
waies
to
execute
his
iudgments
threatned
vpon
his
enemies
.
It
was
a
iust
cause
to
astonish
the
rest
,
when
he
began
with
the
formost
:
but
alas
,
where
there
is
no
counsell
from
God
to
direct
them
,
what
can
they
do
,
but
waite
their
time
to
follow
their
fellowes
in
the
like
iudgement
?
Euen
so
,
God
sometimes
sweepes
away
all
the
companie
of
bad
men
and
euill
Doct.
2.
out
of
these
verses
.
workers
in
some
one
place
at
once
,
as
hee
did
whole
kingdomes
in
Ioshuas
time
,
and
made
his
people
possesse
and
inhabit
them
.
Sometime
he
keepeth
them
vnder
and
wasteth
his
enemies
by
degrees
,
and
one
after
another
,
as
here
:
as
before
I
noted
out
of
the
space
of
Abimelechs
raigne
,
where
the
same
point
hath
been
handled
.
So
they
that
marke
it
,
shall
finde
,
that
though
hee
giue
them
their
scope
and
libertie
for
a
time
,
which
hee
doth
,
that
they
may
repent
;
they
in
the
meane
while
looking
after
no
such
thing
,
(
I
say
)
they
that
mark
it
,
shall
see
,
how
God
either
beginneth
to
blow
vpon
their
prosperitie
,
as
the
East
wind
Note
.
in
the
Spring
beginneth
to
nip
and
hold
in
the
leaues
that
were
comming
A
Similitude
.
foorth
,
or
else
as
a
great
frost
doth
all
at
once
kill
them
;
so
doth
he
suddenly
send
desolation
vpon
them
,
one
way
or
other
,
when
their
time
is
come
.
And
therefore
let
no
seruant
of
God
feare
,
or
be
dismaied
for
the
greatnes
and
pride
of
such
,
for
in
a
small
time
their
glorie
and
iollitie
shall
vanish
,
it
shall
be
no
more
seene
;
there
is
a
greater
then
they
,
who
will
surely
cut
off
Eccles.
5.
8.
their
hope
,
and
lay
their
glorie
in
the
dust
.
Oh
that
the
righteous
could
then
praise
God
,
for
that
hee
hath
kept
them
in
all
those
times
of
danger
within
their
bounds
,
not
suffering
them
grossely
to
reach
out
their
hands
to
iniquitie
;
and
when
they
haue
seene
such
workes
of
God
to
be
shewed
on
his
enemies
,
then
euer
after
to
bee
more
firme
in
their
couenant
keeping
with
God
.
These
things
being
thus
brought
about
to
the
killing
of
so
many
of
the
Doct.
3
out
of
the
former
verses
.
men
of
Shechem
,
a
thing
so
vnlikely
in
their
first
making
of
Abimelech
king
;
it
shall
not
be
amisse
to
consider
a
little
of
it
,
the
spoile
of
the
men
being
so
great
,
and
yet
so
small
likelihood
thereof
,
till
the
Lord
sent
an
euill
spirit
betwixt
Abimelech
and
them
.
Who
would
haue
said
in
the
time
of
their
agreement
and
loue
,
that
was
betwixt
them
,
that
they
should
haue
growne
to
this
point
,
to
become
vtter
enemies
?
and
while
they
were
so
neerely
ioyned
and
knit
together
in
amitie
and
friendship
,
that
they
could
be
thus
alienated
,
and
at
the
vttermost
defiance
one
with
the
other
?
They
who
were
promised
by
Abimelech
to
be
aboue
all
other
respected
and
preferred
;
who
would
haue
said
,
that
they
of
all
other
should
be
hardliest
handled
,
yea
destroyed
?
But
wee
must
vnderstand
,
that
there
were
two
causes
hereof
,
and
the
one
rising
from
the
other
.
The
one
was
this
,
their
loue
was
wicked
and
cursed
,
and
bound
together
with
rotten
bands
.
The
other
was
this
;
that
the
wrath
of
God
burning
like
fire
,
brake
and
consumed
these
bands
:
whereby
hee
raised
an
euill
spirit
betwixt
them
,
to
the
destroying
each
of
other
.
And
let
all
that
are
wise
,
bee
instructed
hereby
,
that
where
men
are
,
as
these
were
,
companions
and
friends
in
euill
,
and
that
they
are
not
linked
together
by
the
feare
of
God
,
and
the
loue
of
goodnesse
,
that
their
fellowship
will
not
hold
long
,
what
likelihoods
and
shewes
soeuer
there
be
of
the
continuance
thereof
:
And
the
more
euils
that
it
is
compact
and
framed
of
,
the
deadlier
and
more
violent
shall
the
breach
of
it
be
.
If
it
be
not
accompanied
with
wicked
practises
,
as
theirs
here
was
,
yet
euen
the
secret
moths
of
selfe-loue
,
priuy
pride
,
and
the
seeking
of
commoditie
therby
,
being
the
grounds
of
this
agreement
and
fellowship
;
euen
they
wil
consume
it
as
the
moth
doth
the
garment
.
It
is
a
worke
of
great
difficultie
for
the
best
intended
loue
euen
betwixt
good
Christians
to
be
held
firme
,
and
kept
vnbroken
:
and
there
must
be
renuings
of
couenants
oft
times
betwixt
them
;
and
all
little
enough
,
the
diuell
so
sets
in
to
raise
and
make
diuision
among
brethren
.
For
why
?
It
is
a
good
note
of
their
welfare
and
happinesse
to
be
knit
together
in
brotherly
loue
.
So
saith
our
Sauiour
:
Hereby
shall
men
know
that
ye
are
my
Disciples
,
in
that
yee
loue
one
another
.
But
if
men
be
brethren
in
euill
,
as
if
they
be
more
neerely
knit
together
,
because
Ioh.
13.
35.
they
both
ioyne
in
a
bad
cause
,
ye
haue
heard
Gods
sentence
of
such
agreement
alreadie
,
it
shall
surely
come
to
naught
,
as
this
betwixt
Abimelech
and
the
men
of
Shechem
did
,
now
vnlikely
soeuer
it
shall
seeme
to
be
so
in
the
time
of
their
peace
and
loue
:
And
the
same
I
say
of
their
fellowship
,
who
are
both
of
them
vnreformed
,
although
it
bee
not
for
ill
ends
and
purposes
entred
into
by
them
.
And
let
this
which
I
haue
said
,
make
vs
wise
in
seeking
loue
and
friendship
one
with
another
.
But
here
,
the
occasion
being
fitly
offered
,
I
end
.
THE
SIXTIETH
SERMON
ON
THE
NINTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
followeth
the
further
destruction
of
these
men
of
Shechem
.
Vers
46.
For
when
their
citie
was
destroyed
,
they
fled
to
a
double
fort
,
which
was
their
castle
for
the
strength
of
it
:
euen
the
house
of
their
god
Baal-berith
,
as
they
called
him
,
with
whom
they
had
made
a
couenant
,
and
therefore
hoping
that
there
they
should
haue
been
safe
.
And
these
were
the
chiefe
and
wise
men
of
the
citie
.
And
Abimelech
hearing
of
it
,
came
and
destroyed
both
them
and
their
Temple
.
In
that
these
hoped
there
to
finde
ease
and
defence
by
the
holinesse
,
as
Doct
vers.
46
well
as
the
strength
of
the
place
,
wee
may
see
,
that
when
men
haue
no
religion
nor
acquaintance
with
God
,
how
wise
and
great
soeuer
they
be
,
what
poore
shifts
they
haue
to
prouide
for
their
safetie
:
euen
to
thinke
,
that
the
holinesse
of
the
place
,
their
gods
of
wood
or
stone
,
or
the
reliques
of
Saints
,
or
some
such
rotten
props
shall
free
them
from
their
troubles
and
feares
:
No
,
although
they
should
seek
to
the
true
God
,
in
their
haste
,
which
is
much
liker
to
worke
their
good
,
yet
their
hearts
being
farre
from
him
,
and
they
without
confidence
in
him
that
he
would
helpe
them
:
euen
that
seeking
of
theirs
should
not
be
able
to
deliuer
them
.
But
all
these
are
bruised
reedes
,
and
spiders
webs
:
much
like
the
helpe
that
Baals
Priests
obtained
by
calling
on
him
;
whom
for
their
deceiuing
of
the
people
in
such
a
manner
,
Elias
caused
to
be
slaine
.
Euen
such
helpe
doth
1.
King
.
18.
40.
the
wilful
generation
of
Papists
and
Seminaries
at
their
death
in
their
greatest
need
,
obtaine
themselues
,
and
their
superstitious
votaries
whom
they
haue
deluded
,
and
brought
into
the
snare
with
them
.
Of
whom
one
(
a
principall
ring-leader
)
at
his
death
,
was
constrained
to
renounce
the
opinion
of
merit
,
and
humane
satisfactions
for
sinne
,
although
he
was
loth
to
haue
that
gap
opened
to
the
people
,
for
shame
,
whom
they
had
so
grossely
seduced
.
Another
(
yet
liuing
and
of
greaterreckoning
in
the
Popish
Church
)
Better
I
meane
,
is
forced
to
confesse
,
that
for
the
auoiding
the
perill
of
vainglorie
and
carnall
presumption
,
it
is
the
safest
of
all
to
repose
a
mans
whole
confidence
in
the
onely
mercie
of
God
in
Christ
Iesus
.
And
by
this
we
see
that
howsoeuer
(
for
sinister
ends
)
they
suppresse
the
truth
,
and
abuse
their
sillie
Proselites
:
yet
when
they
are
compelled
by
the
force
of
their
conscience
,
or
the
terror
of
death
,
to
put
away
lying
,
and
equiuocating
,
which
few
of
them
attaine
to
,
but
dye
in
hardnes
of
hart
,
wherein
they
liued
:
but
when
it
f●lleth
out
otherwise
,
them
they
confesse
&
renounce
their
conceits
,
as
bruised
reeds
,
to
be
vnable
to
support
them
:
which
as
it
is
commonly
vnprofitable
to
themselues
,
so
yet
it
should
serue
to
deterre
others
from
venturing
and
resting
so
boldly
vpon
their
vngrounded
assertions
.
To
omit
other
there
was
a
third
,
of
long
and
great
account
and
reckoning
among
people
of
that
religion
,
whom
I
visiting
vpon
the
death-bed
,
was
an
eare
witnesse
with
sixe
or
seuen
other
of
that
place
,
then
present
also
;
that
the
partie
,
then
shortly
after
deceasing
,
renounced
the
dunghill
stuffe
of
that
religion
,
and
reckoned
all
Poperie
as
a
deceitfull
trade
,
and
particularly
the
chiefe
points
thereof
,
who
yet
had
long
been
a
stiffe
and
stout
defender
and
maintainer
thereof
.
Oh
therefore
blessed
are
the
people
whose
God
is
the
Lord
Iehouah
,
and
who
know
him
the
onely
true
God
,
and
whom
he
hath
sent
Iesus
Christ
,
for
this
Ioh.
17.
3.
is
eternall
life
.
But
as
these
men
of
Shechem
here
were
slaine
in
the
Idolatrous
Temple
of
their
Idoll
Berith
,
for
their
blindnes
and
putting
their
confidence
therein
,
so
shall
all
be
serued
that
rest
on
such
proppes
,
that
is
to
say
,
they
shal
be
left
in
the
briars
,
as
Iudas
was
of
the
Priests
,
whom
he
trusted
in
.
Matth.
27.
3.
Let
the
reader
looke
backe
to
the
fifth
chapter
,
and
the
30.
verse
,
where
the
answere
of
Sisera
his
mother
to
her selfe
,
and
her
wise
Ladies
to
her
,
is
recorded
:
and
there
he
shall
finde
this
point
further
in
larged
.
As
I
said
they
were
slaine
in
the
Temple
of
their
I
doll
,
which
they
put
their
trust
in
,
so
it
was
done
by
Abimelech
,
who
followed
the
matter
to
the
Vers.
47.
40.
49.
purpose
,
when
he
heard
whither
they
fled
.
This
was
his
kindnes
to
the
men
of
Shechem
,
that
made
him
king
.
He
promised
other
matters
to
them
,
vers.
2.
that
he
being
their
bone
,
and
their
flesh
,
be
would
regard
them
aboue
all
other
.
And
now
we
see
here
that
all
was
but
flatterie
:
for
to
what
end
came
all
but
to
this
,
that
they
had
no
greater
enemie
then
him
?
True
it
is
indeed
,
this
fell
out
according
to
that
which
Iotham
before
had
denounced
against
them
:
to
wit
,
that
fire
should
come
out
of
the
bramble
and
destroy
the
Cedars
of
Lebanon
.
But
this
excuseth
the
fact
of
Abimelech
,
no
more
then
the
counsell
and
purpose
of
God
touching
the
deliuerance
of
Christ
to
death
,
(
A
good
watch-word
)
excused
Iudas
the
traytor
,
and
the
Priests
and
other
Act.
2.
23.
who
put
him
to
death
.
This
is
good
therefore
,
and
an
vse
to
be
made
of
this
doctrine
,
(
if
euer
)
now
needfull
,
and
therefore
to
bee
heard
and
regarded
;
namely
,
that
wee
take
heed
whom
we
trust
and
giue
credit
vnto
;
that
is
to
say
,
not
such
as
wee
haue
not
proued
to
be
faithfull
,
as
the
men
of
Shechem
may
teach
vs
,
who
too
rashly
and
readily
trusted
this
deceiuer
,
and
false
hearted
Abimelech
.
Our
Sauiour
would
not
commit
himselfe
to
them
that
were
said
to
beleeue
Ioh.
2.
last
.
in
him
,
for
he
knew
what
was
in
man
.
Much
lesse
ought
we
to
doe
so
,
who
know
there
is
much
falsehood
and
doubling
in
them
whom
we
trust
,
and
that
they
are
ignorant
,
prophane
,
and
hypocrites
.
Therefore
Salomon
going
as
neere
the
marke
as
he
could
,
gaue
this
counsell
about
trusting
of
Prou.
27.
10.
men
:
Thine
owne
friend
and
thy
fathers
forsake
thou
not
,
&c.
So
that
if
it
may
be
,
some
proofe
should
be
made
of
their
faithfulnes
and
vprightnes
first
,
before
we
rest
vpon
them
,
especially
if
it
lie
in
vs
to
doe
it
.
And
it
being
so
necessary
a
gift
,
this
faithfulnes
I
meane
,
the
Apostle
requires
it
in
feruants
,
the
meaner
sort
of
persons
,
as
one
of
the
two
necessary
duties
that
should
be
in
them
,
(
the
other
being
diligence
)
without
which
they
cannot
doe
their
duties
well
,
that
we
may
see
thereby
how
needfull
it
is
in
all
other
about
greater
matters
.
And
as
this
sinceritie
is
rare
to
finde
,
according
to
that
which
Salomon
complaineth
of
,
saying
,
Where
shall
one
finde
a
faithfull
man
?
And
Paul
:
Prou.
20.
7.
2.
Thes.
3.
2.
All
haue
not
faith
,
that
is
the
fruite
of
faith
,
which
is
faithfulnes
and
true
heartednes
:
so
it
should
cause
vs
to
begin
with
our selues
,
and
vrge
our
own
hearts
for
vprightnes
first
,
and
not
to
marueile
that
we
finde
it
not
in
others
,
if
it
be
not
in
ourselues
:
as
that
we
may
be
trusted
vpon
our
word
,
and
approue
our selues
such
as
we
would
be
taken
to
be
.
And
then
by
our
obseruation
and
experience
of
the
good
dealing
that
wee
can
finde
in
any
more
then
in
other
;
thereafter
let
vs
giue
credit
vnto
them
:
and
yet
I
meane
such
good
dealing
,
as
hath
been
learned
by
the
preaching
of
the
Gospell
,
such
as
is
according
to
knowledge
.
And
by
the
same
vprightnes
and
good
dealings
men
should
bee
led
in
chusing
their
companions
in
mariage
,
and
not
to
hearken
to
euery
glosing
tongue
that
can
make
faire
and
large
promises
,
which
haue
deceiued
thousands
:
and
also
in
seeking
of
seruants
,
or
to
haue
them
(
if
it
may
be
)
the
children
of
the
faithfull
well
and
religiously
brought
vp
:
and
the
same
care
should
be
had
in
chusing
executors
comeprimitters
,
and
such
as
we
would
put
in
trust
.
To
the
which
if
it
be
demanded
,
where
such
shall
be
found
,
that
they
may
be
trusted
in
matters
of
importance
:
I
answere
:
beside
that
I
haue
said
already
,
that
euery
one
which
will
aske
this
question
,
must
first
begin
himselfe
to
practise
sinceritie
,
that
so
hee
may
the
better
complaine
of
the
want
thereof
in
other
;
this
I
adde
,
that
some
who
call
for
it
and
finde
it
not
,
are
worthie
to
goe
without
it
,
although
I
doe
not
hereby
excuse
them
that
are
void
of
it
,
and
offer
the
contrary
euill
measure
.
And
they
,
who
I
say
are
worthy
to
goe
without
it
,
when
they
would
full
gladly
finde
it
in
those
whom
they
deale
with
,
are
such
as
are
carping
,
biting
,
Note
.
scoffing
,
and
accusing
of
them
for
their
precisenes
,
who
labour
and
endeuor
to
keepe
their
consciences
pure
and
good
.
Too
many
there
are
in
this
age
,
who
cannot
so
soone
perceiue
a
man
or
woman
to
withdraw
themselues
from
the
sinnes
of
the
time
,
and
to
bee
afraid
to
offend
,
as
the
common
sort
doe
,
but
by
and
by
they
cry
out
of
them
,
that
they
are
Precisians
.
Now
they
who
can
allow
none
to
be
vpright
and
conscionable
in
their
waies
and
life
,
it
is
no
matter
though
they
meete
with
such
in
their
dealings
,
as
shew
small
conscience
and
vprightnes
toward
them
,
God
being
iust
to
make
others
to
measure
out
to
them
as
they
haue
measured
to
others
,
as
Salomon
saith
in
an
other
kinde
,
Eccles.
7.
to
teach
them
to
know
what
an
vpright
hearted
man
Eccles.
7.
23.
is
worth
,
and
to
make
much
of
such
,
rather
then
to
discourage
them
.
One
example
shall
serue
for
all
;
A
cruell
Landlord
cries
out
of
his
vnfaithfull
Tenant
,
that
he
hath
broken
his
day
,
and
(
it
may
be
)
is
runne
away
with
his
rent
.
But
who
is
in
fault
?
The
poore
Tenant
that
dares
not
appeare
before
his
Lord
to
craue
in
differencie
,
or
the
cruell
Lord
who
hath
borne
him
in
hand
,
that
he
hath
let
him
a
good
peniworth
;
whereas
indeede
hee
hath
so
racked
and
fleeced
him
,
that
he
is
fitter
to
begge
reliefe
,
then
to
pay
his
debt
out
of
the
farme
,
hauing
had
nothing
neere
sufficient
(
out
of
his
owne
labour
)
to
vphold
himselfe
.
As
for
such
,
let
them
crie
out
of
vnfaithfulnes
till
they
be
weary
,
who
will
pitie
them
?
Let
the
dead
bury
the
dead
,
as
our
Sauiour
saith
,
they
are
serued
as
they
haue
deserued
,
and
let
them
reape
as
they
haue
sowne
.
Further
I
answere
,
let
vs
lament
and
pray
against
such
vnfaithfulnes
,
for
that
it
is
so
common
.
At
least
let
vs
pray
,
that
we
may
be
free
from
hauing
to
doe
with
such
:
for
vnfaithfull
men
commonly
are
also
vnreasonable
:
at
least
that
we
be
not
beguiled
by
them
,
ere
we
be
aware
,
as
Abner
and
Amasa
were
by
Ioab
:
which
(
except
the
Lord
giue
a
man
wisedome
to
2.
Sam.
3
27.
&
20.
10.
discerne
)
cannot
alwaies
bee
auoided
.
Besides
where
least
trust
hath
been
found
by
experience
,
let
men
be
wise
to
repose
least
trust
in
them
.
For
who
will
put
precious
liquors
in
a
broken
vessell
,
hauing
proued
it
to
be
vn●t
for
vse
?
or
through
folly
venter
to
dash
our
foot
against
the
stone
,
which
we
remember
hath
hurt
vs
?
Therfore
I
say
,
let
men
trust
no
such
,
of
whose
fidelity
and
truth
they
haue
no
proofe
,
but
rather
the
contrary
,
or
no
further
at
least
,
then
they
may
without
any
great
detriment
to
themselues
:
and
where
they
must
needs
trust
some
such
,
let
them
bind
them
the
more
strongly
.
And
so
let
those
that
vndertake
suretiship
,
beware
that
they
lose
not
their
liberty
and
bring
themselues
into
bondage
,
and
their
estate
and
posteritie
to
wilfull
penurie
.
Most
of
all
,
let
Christians
beware
of
them
,
that
vnder
a
colour
of
loue
,
seeke
to
vndermine
them
,
to
betray
them
,
to
get
somewhat
from
them
,
which
might
tend
to
the
danger
of
their
brethren
,
or
to
the
wounding
of
their
owne
conscience
;
which
I
speake
because
many
silly
Christians
thinke
themselues
happy
if
they
can
get
countenance
or
benefit
by
such
as
are
their
superiors
,
not
knowing
that
the
benefits
of
the
vngodly
are
forked
,
and
bring
more
backe
then
they
bestow
.
Boner
did
more
mischiefe
by
his
flattering
poore
men
,
till
they
abiured
the
truth
,
then
by
all
his
crueltie
:
for
which
cause
,
Salomon
admonisheth
well
of
such
,
saying
:
Be
not
desirous
of
Prou.
23.
3.
their
daintie
meates
,
for
it
is
deceiuable
meate
.
But
where
without
inquirie
and
obseruing
in
the
best
manner
we
can
by
our selues
and
others
,
we
rashly
beleeue
euery
one
who
can
speake
vs
faire
,
(
as
indeed
,
Faire
words
make
fooles
faine
,
according
to
the
prouerb
)
I
say
,
they
who
are
so
light
of
credit
,
I
send
them
no
further
then
to
this
present
example
:
let
them
looke
what
became
of
all
the
smooth
words
and
faire
shewes
that
this
Abimelech
made
to
these
men
of
Shechem
his
kinsman
and
mothers
brethren
,
in
whom
they
reposed
such
confidence
:
for
as
they
had
no
greater
enemie
then
him
,
euen
so
neither
let
these
looke
to
find
any
better
measure
.
Now
though
this
may
bee
laid
forth
in
all
kinds
of
fellowship
among
men
,
yet
it
is
most
commonly
seene
in
their
earthly
dealings
,
wherin
scarcely
any
promise
is
kept
,
and
most
liuely
it
is
to
be
seene
in
marriages
.
What
Note
.
solemne
,
kind
,
and
ioyful
beginnings
haue
many
of
them
had
?
so
as
it
might
worthily
haue
prouoked
the
beholders
thereof
to
praise
God
,
and
reioyce
for
such
a
goodly
ordinance
of
his
,
so
like
to
bring
foorth
such
answerable
fruit
to
those
beginnings
.
And
betwixt
the
couples
themselues
,
so
marrying
and
comming
together
,
what
liking
betwixt
them
,
and
delightings
one
in
another
,
as
if
they
could
neuer
be
enough
,
neither
might
one
be
well
out
of
anothers
sight
;
but
in
continuance
,
longer
or
shorter
,
how
haue
all
these
been
turned
into
the
contrary
?
What
dislike
and
wearines
hath
there
been
one
of
another
?
what
alienating
of
affection
,
crossing
one
the
other
,
chiding
,
railing
and
reuiling
,
separating
from
bed
and
board
,
(
while
yet
they
must
needs
liue
together
)
and
afterward
an
vtter
casting
off
the
one
the
other
?
I
speake
not
this
of
the
heauinesse
which
the
Lords
chastisements
meeting
and
taking
hold
of
them
,
doe
raise
in
them
;
to
the
which
,
all
,
euen
the
best
are
subiect
,
wherein
they
both
should
and
haue
promised
to
be
companions
,
and
one
to
helpe
the
other
to
beare
the
burden
:
which
kind
of
behauiour
would
preserue
their
loue
,
as
it
doth
betwixt
some
others
:
I
speake
not
(
I
say
)
of
these
corrections
of
the
Lord
,
but
of
the
mischiefe
that
their
euill
and
corrupt
hearts
,
false
,
raging
,
proud
,
wilfull
and
inconstant
,
haue
wrought
betwixt
them
,
they
being
disguised
,
and
nothing
like
the
persons
they
seemed
to
bee
at
their
first
meeting
.
Oh
therefore
if
towards
men
wee
bewray
this
disease
,
then
how
much
more
is
it
to
be
feared
in
professing
our
repentance
to
God
,
it
being
secret
and
a
thing
hid
from
men
?
and
in
comming
to
the
word
and
sacraments
,
what
need
haue
we
of
this
vprightnesse
?
In
these
two
verses
it
is
shewed
,
by
what
meanes
he
slew
them
:
and
that
was
,
by
cutting
downe
boughes
from
trees
,
and
bidding
his
men
doe
as
he
Vers.
48.
49.
did
,
and
putting
them
to
the
hold
,
and
setting
them
on
fire
,
till
all
the
men
of
Shechem
that
were
therein
,
died
.
And
there
we
may
see
,
what
force
is
in
example
,
especially
if
it
be
bad
.
Touching
which
,
though
I
haue
spoken
at
large
before
,
especially
in
chap.
1.
the
end
where
the
sinne
of
the
most
Tribes
in
neglecting
the
Lords
charge
is
recorded
:
which
I
desire
the
Reader
to
turne
vnto
,
yet
vnto
so
apt
an
occasion
as
this
is
,
somewhat
I
will
say
here
of
it
also
.
Gedeons
men
followed
him
in
carrying
their
pitchers
and
lampes
after
him
in
great
danger
to
feare
the
Midianites
:
but
that
was
as
commendable
as
this
was
wicked
and
cruell
,
and
most
commonly
followed
:
yet
it
is
not
to
be
denied
,
but
if
there
were
some
to
giue
good
example
,
there
would
be
some
followers
of
them
also
:
as
in
meeknesse
,
humblenesse
,
innocencie
,
faithfulnesse
,
mercy
,
pietie
,
patience
and
the
like
.
And
namely
,
if
rich
men
would
for
their
parts
begin
to
the
rest
,
and
go
before
others
in
deeds
of
charitie
,
and
sell
for
lower
prices
to
the
poore
,
(
when
things
are
deare
)
then
the
common
prices
be
,
and
would
be
examples
in
mercy
,
in
harmelesnesse
,
in
gentlenesse
,
and
such
like
.
It
is
hard
to
say
,
what
good
might
be
done
thus
?
and
by
hauing
religion
and
holy
instruction
in
high
account
,
and
louing
heartily
,
and
well
esteeming
of
Gods
people
.
But
to
this
it
is
come
,
that
men
,
and
the
wealthier
sort
especially
,
whereas
they
might
bring
on
many
to
Christian
practise
by
well
doing
;
they
haue
(
alas
)
cold
loue
to
good
causes
,
but
are
slow
and
backward
,
and
therefore
deadnesse
and
vnprofitablenesse
is
to
bee
seene
thicke
and
threefold
in
other
that
should
learne
of
them
,
the
diuell
labouring
,
when
he
cannot
make
all
sorts
alike
in
wickednesse
,
to
leaue
as
few
to
giue
countenance
Note
.
to
good
things
,
as
may
bee
.
And
men
bee
so
vnapt
to
learne
to
performe
duties
aright
,
that
except
they
see
good
examples
before
them
,
they
cannot
tell
how
to
set
vpon
,
or
goe
about
them
.
But
as
for
euill
courses
,
they
need
none
to
goe
before
them
therein
,
they
can
find
the
way
thereto
without
guides
,
though
they
are
much
more
fleshed
and
drawne
on
when
they
haue
other
to
breake
the
ice
to
them
.
But
where
the
best
examples
are
giuen
,
let
this
bee
our
rule
,
that
wee
follow
them
no
otherwise
then
as
they
follow
Christ
:
and
they
that
doe
so
,
let
them
perswade
vs
to
al
zeale
and
forwardnesse
2.
Cor.
11.
1.
in
duties
of
the
first
Table
,
(
as
to
the
reuerent
receiuing
of
the
word
preached
,
and
the
right
manner
of
preparing
our selues
to
the
Lords
Supper
,
and
such
like
exercise
)
so
in
no
wise
follow
we
the
common
sort
in
their
behauiour
and
practise
about
duties
to
men
in
the
second
Table
.
But
let
vs
goe
forward
:
The
vnweariednes
also
of
this
cursed
Abimelech
in
his
businesse
is
to
be
marked
,
how
from
one
thing
to
another
he
toyleth
himselfe
:
yea
and
that
not
without
perill
of
his
life
.
A
base
worke
,
one
would
thinke
to
goe
vp
to
the
mountaine
,
cut
downe
boughes
from
the
trees
,
and
bring
them
on
his
necke
,
and
set
them
to
the
hold
to
burne
it
.
But
good
enough
for
him
,
and
thus
will
men
toile
and
indanger
themselues
for
their
pleasure
and
profit
in
most
base
manner
,
though
it
come
to
nothing
,
but
that
they
soone
lose
all
,
as
hee
did
.
So
doe
all
sorts
of
men
for
a
poore
liuing
,
which
yet
they
oft
faile
of
notwithstanding
.
Whereas
in
the
meane
while
,
godlinesse
,
which
is
the
great
riches
,
lieth
dead
by
them
,
and
1.
Tim.
6.
by
no
perswasions
can
they
be
brought
to
seeke
after
that
with
the
least
delighting
therein
,
whilest
yet
God
alloweth
them
time
and
trauell
enough
for
things
meet
and
necessary
.
For
example
,
how
duly
come
they
to
Sermons
and
to
the
Lords
Supper
?
though
they
might
reape
no
small
benefit
thereby
:
and
so
doe
they
accordingly
sit
wearie
and
sleepie
at
the
preaching
of
the
word
,
when
they
be
there
.
And
yet
the
most
part
of
men
(
these
two
actions
with
prayer
being
excepted
)
shew
not
so
much
resemblance
of
religion
in
their
whole
life
beside
.
But
oh
,
that
euen
Gods
faithfull
seruants
did
not
grow
(
many
of
them
)
to
the
like
point
,
shewing
much
vnto
wardnesse
at
the
Word
and
Sacrament
,
when
yet
they
haue
approched
to
both
,
with
great
reuerence
and
chearefulnesse
in
former
times
.
If
men
be
asked
,
how
they
can
endure
such
toile
and
paines
as
they
take
for
the
world
,
while
they
be
so
cold
in
duties
to
heauen
ward
,
their
answere
is
:
Man
is
borne
to
labour
;
and
the
world
is
hard
.
If
we
labour
not
,
we
shall
neither
haue
food
nor
rayment
.
This
makes
them
(
as
the
Psalmist
saith
)
to
rise
earely
,
sit
vp
late
,
fare
full
hardly
,
and
all
for
a
poore
liuing
.
Ah
poore
soules
,
and
what
when
they
haue
got
it
,
(
not
to
speake
of
this
,
how
many
waies
they
offend
God
in
getting
it
,
and
yet
they
are
oft
times
disappointed
of
that
which
they
seeke
:
either
by
their
leaud
spending
it
,
or
Gods
curse
vpon
it
:
)
but
I
say
,
What
when
they
haue
it
?
Doe
ye
not
see
,
that
at
the
solemne
day
of
death
,
when
they
count
all
their
great
gains
,
and
fruit
of
their
labor
,
that
their
soule
is
yet
vnprouided
for
?
Was
all
their
life
little
enough
to
feed
and
clothe
their
bodie
,
and
thinke
they
(
vpon
so
short
a
warning
)
to
prouide
for
their
soule
?
Is
not
a
soule
of
much
more
value
then
a
body
is
;
nay
then
a
world
?
And
yet
in
getting
saluation
for
the
soule
which
the
bodie
shall
fare
the
better
for
also
;
yea
,
euen
here
it
shall
bee
the
better
able
to
doe
earthly
labour
,
with
chearefulnesse
,
and
without
vexation
;
who
will
put
his
finger
in
the
cold
water
for
it
?
Who
thinks
not
euery
little
time
bestowed
that
way
,
toylesome
and
tedious
?
More
particularly
,
to
giue
all
diligence
to
obtaine
faith
and
repentance
,
as
we
are
commanded
,
how
vnwelcome
is
the
charge
thereof
vnto
vs
,
which
yet
is
easilier
obtained
,
and
with
more
assured
successe
,
if
wee
so
seeke
it
as
if
wee
would
find
,
and
is
a
more
durable
possession
,
and
of
more
necessary
and
daily
vse
,
and
farre
more
pretious
gaine
,
and
that
which
exceeds
the
riches
of
Princes
without
it
.
Vpon
the
death-bed
al
this
is
confessed
,
and
yet
not
once
in
a
whole
quarter
thought
of
,
while
men
haue
life
and
strength
,
because
they
want
heart
and
will
thereto
.
And
generally
let
all
learne
this
by
the
men
of
Shechem
,
how
they
ioyne
Doct.
from
verse
1.
to
this
50
themselues
to
the
acquaintance
of
wicked
men
for
hope
of
gaine
,
pleasure
or
preferment
:
for
God
will
meet
with
,
and
recompence
such
,
as
they
deserue
,
at
one
time
or
other
.
As
here
may
be
seene
,
where
Abimelech
for
his
great
promises
,
was
repaired
and
cleaued
vnto
:
but
what
got
they
in
the
end
who
did
so
?
Nay
,
while
they
sought
much
,
what
did
they
not
lose
of
that
which
they
had
,
euen
to
their
very
liues
themselues
?
So
they
that
intend
that
,
and
seeke
commoditie
at
the
hands
of
such
,
doe
as
I
said
in
the
last
point
saue
one
,
euen
bring
themselues
into
bondage
to
them
,
if
they
haue
any
conscience
to
accuse
them
.
For
beside
this
,
that
they
are
taken
vp
with
such
thoughts
,
to
wit
,
what
gaine
they
shall
get
by
them
,
after
which
manner
the
diuell
occupieth
them
,
to
draw
their
minds
from
being
better
imployed
:
beside
this
,
I
say
,
it
must
needs
goe
ill
with
them
,
if
they
professe
the
Gospell
,
and
seeke
to
keepe
a
good
conscience
,
when
they
shall
consider
,
that
by
such
as
Papists
,
Libertines
,
prophane
and
bad
liuers
,
they
be
held
in
hope
,
and
flattered
,
where
the
more
they
get
,
the
more
they
lose
,
and
they
are
then
in
best
case
,
when
they
haue
least
to
doe
with
them
.
But
alas
,
the
most
suspect
not
the
seruitude
that
such
labour
to
bring
them
Prou.
22.
7.
into
,
(
for
)
the
borrower
is
a
seruant
to
the
lender
,
and
much
more
the
receiuer
to
the
giuer
:
while
they
hunt
for
the
precious
soule
of
him
whose
benefactors
they
would
seeme
to
bee
,
aiming
at
this
marke
,
(
especially
some
of
them
)
euen
to
make
them
the
children
of
hel
as
fully
as
themselues
be
.
And
yet
(
which
is
farre
worse
)
they
being
so
neere
lincked
in
fellowship
with
them
,
they
are
so
bewitched
by
their
enchaunting
and
intising
words
,
that
they
cannot
tell
how
to
bring
themselues
backe
againe
out
of
the
Maze
wherein
they
are
.
I
grant
such
make
shift
to
digest
those
things
till
the
day
of
their
visitation
come
,
but
then
they
be
at
their
wits
end
.
Verse
50.
Then
Abimelech
went
to
Theber
,
and
besieged
Tebez
and
tooke
it
.
51.
But
there
was
a
strong
Tower
within
the
Citie
,
and
thither
fled
all
the
men
and
women
,
and
all
the
chiefe
of
the
Citie
,
and
shut
it
to
them
and
went
vp
to
the
top
of
the
Tower
.
52.
And
Abimelech
came
vp
vnto
the
Tower
,
and
fought
against
it
,
and
went
hard
vnto
the
doore
of
the
Tower
to
set
it
on
fire
.
53.
But
a
certaine
woman
cast
a
peece
of
a
milstone
vpon
Abimelech
his
head
,
and
brake
his
braine
pan
.
54.
Then
Abimelech
called
hastily
his
Page
that
bare
his
harnesse
,
and
said
vnto
him
,
draw
thy
sword
and
slay
me
,
that
men
say
not
of
me
a
woman
slew
him
,
and
his
Page
thrust
him
through
,
and
he
died
.
55.
And
when
the
men
of
Israel
saw
that
Abimelech
was
dead
,
they
departed
euery
man
vnto
his
owne
place
.
56.
Thus
God
rendered
the
wickednesse
of
Abimelech
which
he
did
vnto
his
father
in
slaying
his
seuentie
brethren
.
57.
Also
all
the
wickednesse
of
the
men
of
Shechem
did
God
bring
vpon
their
heads
,
so
vpon
them
came
the
curse
of
Iotham
,
the
sonne
of
Ierubbaal
.
THus
we
haue
heard
how
God
punished
the
men
of
Shechem
for
their
sinne
against
Gedeons
sonnes
:
Now
how
Abimelech
was
also
plagued
for
the
same
:
that
the
prophecy
of
Iotham
might
bee
verified
vpon
them
both
;
is
laid
foorth
in
these
words
,
and
followeth
vnto
the
end
.
To
the
former
two
mischiefes
that
Abimelech
wrought
against
the
men
The
sense
of
vers
50.
51.
of
Shechem
,
in
that
he
destroyed
their
Citie
,
and
the
people
that
were
in
it
,
and
their
strong
place
and
hold
that
the
rest
resorted
to
for
safetie
,
and
burnt
it
:
to
these
I
say
,
the
holy
story
addeth
how
hee
went
about
another
.
As
thereby
shewing
,
that
he
was
not
yet
satisfied
with
the
blood
of
the
former
:
and
therefore
that
he
went
further
,
to
wit
,
to
a
Citie
neere
adioyning
,
called
Thebez
:
which
also
as
it
is
probable
,
though
vncertaine
,
either
ioyned
with
the
Shechemites
,
or
at
least
refused
to
be
subiect
to
Abimelech
,
and
going
against
that
,
tooke
it
also
.
Thus
we
see
how
this
cruell
base-borne
Tyrant
proceeded
in
his
bloody
attempts
,
and
thereby
also
is
shewed
what
extremitie
these
people
of
Thebez
,
were
brought
vnto
.
For
they
were
all
driuen
to
shift
for
themselues
in
a
Tower
that
they
had
in
their
citie
.
Wherein
Vers
50.
51.
Doct.
though
they
might
shelter
themselues
for
a
day
,
yet
they
could
not
long
liue
,
but
must
needs
bee
famished
at
least
,
by
any
thing
that
they
could
see
.
These
and
such
like
dangers
men
lie
open
to
in
this
changeable
world
,
whereof
they
see
no
likelihood
a
little
before
.
Which
may
teach
vs
the
vncertainty
of
al
things
here
below
,
in
which
yet
men
repose
their
confidence
,
and
that
no
man
can
vpon
good
ground
say
,
that
to
morrow
shall
bee
like
to
day
.
As
by
that
speech
of
the
Lord
,
in
the
12.
of
Luke
,
to
him
that
bad
his
Luke
12.
20.
soule
take
the
ease
,
eate
,
drinke
and
bee
merry
,
seeing
hee
had
laid
vp
much
good
in
store
,
I
say
,
by
that
speech
may
bee
seene
,
when
the
Lord
said
vnto
him
.
Thou
foole
,
this
night
thy
soule
shall
bee
required
of
thee
,
then
whose
shall
those
things
be
,
which
thou
hast
prouided
?
euen
the
day
before
he
died
.
And
lest
it
should
bee
thought
to
bee
his
case
alone
,
this
he
added
:
So
shall
it
bee
with
him
that
laieth
vp
treasure
for
himselfe
,
and
is
not
rich
toward
God
.
Therefore
how
many
may
we
see
and
heare
of
,
who
are
fearefully
taken
away
from
all
?
and
many
other
are
wasted
,
and
haue
their
estate
changed
,
as
if
they
had
neuer
inioyed
it
?
And
such
as
regard
not
these
things
,
are
like
to
haue
much
to
doe
,
when
they
shall
see
their
owne
prosperitie
so
to
fade
in
like
manner
:
Oh
it
shall
be
vtterly
vnwelcome
.
And
who
can
say
any
lesse
,
then
that
in
smaller
changes
by
losse
,
sicknesse
,
pouertie
,
diseases
;
it
is
hard
stooping
to
them
when
they
come
,
yea
although
they
be
thought
of
before
,
and
in
some
sort
prouided
for
?
All
this
is
said
to
teach
the
wise
to
liue
here
as
strangers
,
and
to
make
heauen
their
home
,
though
they
walke
vpon
the
earth
;
and
to
warne
the
foolish
to
seeke
wisdome
,
that
while
they
cling
fast
to
earthly
staies
and
delights
,
they
bee
not
with
the
foole
before
spoken
of
,
cast
out
hence
from
all
,
and
then
vtterly
to
seeke
of
the
true
happinesse
also
.
But
now
it
followeth
,
that
after
all
this
done
to
them
of
Thebez
,
the
The
opening
of
the
52.
verse
to
56.
Lord
brought
on
the
time
of
his
confusion
I
meane
Abimelechs
also
,
as
well
as
of
the
men
of
Shechem
.
And
for
the
effecting
of
Gods
iudgement
vpon
him
,
it
is
said
,
that
when
he
had
sped
so
well
,
as
we
haue
heard
,
he
attempted
the
Tower
that
was
in
Thebez
,
to
take
that
also
,
and
being
drunke
with
his
former
successe
,
and
therefore
looking
for
the
like
there
,
hee
receiued
his
deadly
wound
as
his
due
reward
,
and
that
by
a
woman
,
to
his
great
disgrace
;
who
cast
downe
a
peece
of
a
milstone
from
the
top
of
the
Tower
,
he
going
close
to
the
doore
of
it
,
to
set
it
on
fire
,
and
broke
his
braine
pan
:
whereupon
he
being
not
strooke
quite
dead
,
and
yet
past
possibilitie
of
recouery
,
called
presently
for
his
page
to
thrust
him
thorow
,
to
preuent
the
shame
(
as
he
thought
it
)
that
it
might
else
haue
been
said
,
to
wit
,
that
a
woman
had
slaine
him
,
and
so
hee
came
to
his
end
also
.
By
this
last
attempt
of
his
,
he
hauing
sped
so
well
in
the
former
,
wee
may
Doct.
3.
verse
51.
52.
see
,
how
the
wicked
are
fleshed
by
the
successe
that
they
haue
in
their
bad
courses
,
and
that
they
bee
so
blinded
therewith
,
that
they
make
no
stay
,
till
they
be
cut
off
in
the
middest
of
them
.
For
they
make
account
,
that
they
shall
doe
as
they
haue
done
:
and
dreame
of
no
resisting
of
them
.
They
say
to
themselues
like
them
in
the
Psalme
:
Tush
,
the
Lord
will
doe
neither
good
nor
euill
.
Is
it
not
time
then
that
God
should
make
them
feele
that
power
of
his
in
displeasure
,
which
they
will
not
acknowledge
by
teaching
?
and
by
this
their
going
forward
,
til
God
stay
their
course
,
we
see
they
cannot
breake
off
,
and
this
makes
their
sinne
the
greater
.
The
like
we
shall
obserue
(
God
willing
)
in
the
Beniamites
,
chap.
20.
of
this
booke
.
So
Herod
when
hee
had
slaine
Iames
with
the
sword
,
and
saw
that
it
pleased
the
Iewes
,
he
went
about
to
take
Peter
also
,
till
in
his
attempt
the
Lord
cut
him
off
.
And
what
maruell
Actes
12.
2.
though
God
vsually
deale
thus
?
the
wicked
will
not
know
him
,
but
they
do
measure
their
future
successe
by
the
former
,
which
he
will
make
them
see
to
be
a
wrong
ground
.
For
they
thereby
being
imboldned
,
goe
further
from
God
,
and
by
their
successe
,
through
the
corruption
that
is
in
them
,
they
are
made
more
vnfit
to
returne
to
him
againe
.
But
all
must
know
,
that
the
word
of
God
followed
and
obeyed
carefully
of
vs
,
bringeth
the
good
successe
indeed
,
in
which
wee
may
rest
,
yea
and
in
that
only
.
For
what
blessing
soeuer
it
pleaseth
the
Note
.
Lord
to
send
vs
in
outward
things
(
as
hee
promiseth
many
)
saying
to
those
that
doe
so
,
that
other
things
shall
be
cast
vpon
them
;
we
haue
also
inward
Matth
6.
33.
comfort
thereby
,
which
neither
can
be
bought
with
money
,
neither
can
be
taken
from
vs
:
which
maketh
vs
glad
to
vse
and
imbrace
all
good
meanes
for
the
strengthening
and
stablishing
of
vs
:
which
the
other
being
drunken
with
earthly
peace
,
make
no
account
of
.
And
both
these
being
considered
,
the
godly
haue
small
cause
to
repine
at
the
successe
and
ioyfull
proceedings
of
the
vngodly
:
the
Lord
giues
them
their
scope
,
that
he
might
bring
the
more
sudden
desolation
vpon
them
,
while
they
looke
to
morrow
should
be
like
to
day
,
and
much
better
.
Neither
should
it
grieue
the
godly
,
that
themselues
are
often
crossed
,
and
denied
the
successe
they
dreamt
of
,
and
desired
:
seeing
either
their
enterprises
were
euill
,
and
therein
to
bee
crossed
is
a
blessing
:
or
lawfull
,
but
vnlawfully
followed
,
and
therfore
Gods
promises
were
Note
.
stretcht
further
by
them
,
then
indeed
they
reached
:
or
although
their
doings
were
religious
,
yet
it
may
be
,
they
were
vndertaken
with
too
much
confidence
in
the
goodnesse
thereof
,
and
in
the
meane
season
themselues
who
are
the
doers
,
not
looked
into
,
nor
well
purged
from
other
sinnes
which
may
easily
set
behind
the
successe
of
their
best
actions
.
But
doubtlesse
,
where
a
Christian
offends
none
of
these
waies
,
he
shall
neuer
want
successe
:
and
the
fruite
thereof
shall
be
farre
other
,
when
it
is
least
,
then
the
wicked
mans
who
ventureth
onely
the
more
boldly
vpon
the
next
onset
,
because
of
his
former
good
speed
,
(
as
Abimelech
here
:
)
but
he
shall
with
Paul
,
beleeue
that
God
,
who
hath
well
begun
in
him
,
will
giue
good
successe
,
both
in
mercies
and
deliuerances
.
But
I
haue
handled
this
point
at
large
in
this
historie
before
.
In
this
Scripture
is
set
downe
,
that
this
wofull
instrument
had
his
deadlie
wound
;
and
by
what
meanes
:
euen
in
a
base
manner
,
by
a
woman
breaking
Vers.
53.
his
skull
,
by
throwing
downe
vpon
him
a
peece
of
a
mil-stone
:
where
wee
may
further
note
by
Gods
cutting
off
this
cursed
instrument
Abimelech
,
in
the
middest
of
his
iolitie
,
and
before
hee
had
done
any
more
mischiefe
,
that
the
prosperitie
of
the
wicked
is
both
short
and
vncertaine
,
when
and
how
it
shall
come
to
an
euil
end
.
Which
although
I
noted
in
general
before
out
of
the
short
time
of
his
reigne
:
yet
a
little
I
wil
adde
thereto
by
this
present
occasion
here
offered
.
Now
this
their
speedy
taking
downe
is
wrought
by
the
Lord
,
not
only
by
the
many
waies
that
he
hath
to
meet
with
,
and
to
punish
them
,
but
also
because
they
are
euer
putting
the
Lord
,
as
it
were
,
in
fresh
remembrance
Note
.
by
their
renewed
and
continued
prouokings
of
him
,
what
hee
oweth
them
.
And
in
the
meane
while
,
he
is
not
idle
,
when
he
is
still
and
patient
toward
them
,
for
hee
knoweth
and
appointeth
the
time
,
and
the
meanes
to
subuert
them
.
So
the
Psalmist
saith
:
Though
the
wicked
flourish
Psalm
.
37.
36.
like
a
greene
Bay
tree
,
yet
a
little
while
,
and
his
place
shall
haue
no
resemblance
of
such
a
one
to
haue
been
there
,
and
hee
shall
bee
no
more
found
.
Behold
this
verified
in
Zimry
with
his
Cosby
,
in
Chorah
,
the
Rich
man
mentioned
in
the
Scriptures
,
and
in
many
other
in
our
owne
experience
,
who
Luke
12.
20.
and
16.
27.
while
they
prosper
,
are
decaying
:
but
they
that
abide
,
and
remaine
in
the
power
of
faith
,
hope
and
patience
,
as
of
Gods
seruants
is
required
,
and
are
thorowly
set
a
worke
in
them
,
they
shall
see
good
daies
,
and
be
well
liking
;
and
yet
euen
they
also
,
if
they
withdraw
themselues
from
their
confidence
,
and
will
giue
themselues
to
liue
by
eye-sight
,
as
other
doe
,
they
shall
see
the
Lord
can
soone
change
his
course
,
and
their
sorrowes
will
bee
exceedinglie
multiplied
like
other
mens
.
Dauids
feet
had
well
nigh
slipt
,
when
hee
beheld
the
present
flourishes
of
the
vngodly
,
til
God
drew
him
out
of
his
own
fancie
into
the
Lords
Sanctuarie
,
and
taught
him
this
wisdome
,
to
compare
Psalme
73.
17.
them
with
himselfe
,
as
well
in
one
part
of
their
estate
as
another
,
and
the
bitternesse
of
their
end
and
reward
,
with
the
plausiblenesse
of
their
iollity
,
when
they
are
in
their
flower
,
and
their
slipperinesse
,
when
they
are
at
the
best
.
Therefore
as
in
a
picture
such
as
will
throughly
view
it
,
take
not
some
A
similitude
.
note
of
the
knee
,
or
foote
,
or
any
one
part
of
it
,
but
the
whole
;
for
otherwise
they
should
see
nothing
to
any
purpose
:
so
view
wee
the
whole
course
of
Note
.
Gods
dealing
with
the
wicked
,
as
well
the
ending
,
as
the
beginning
,
and
his
proceeding
with
them
,
and
thereby
our
hastinesse
in
desiring
their
dainties
,
will
be
abated
full
soone
,
and
our
opinion
changed
;
as
Dauids
also
was
in
iudging
the
bad
to
be
happie
,
after
that
he
had
better
considered
their
end
.
Lay
we
also
sure
hold
on
this
,
that
as
the
time
and
terme
of
the
wicked
is
stinted
and
appointed
:
so
say
we
of
the
Lords
dealing
with
our selues
,
Yet
a
little
while
,
and
he
that
commeth
,
will
come
and
not
tarrie
,
to
bring
our
full
redemption
.
Heb.
10.
37.
Furthermore
,
we
see
here
,
in
that
Abimelech
had
his
deaths
wound
,
and
Doct.
2.
after
was
slaine
;
that
he
had
not
his
will
on
the
people
of
Thebez
,
as
he
had
on
the
other
:
but
as
he
suffered
him
to
destroy
the
men
of
Shechem
,
which
fled
to
the
Hold
of
their
God
Baal-Berith
,
so
yet
he
saued
the
men
of
Thebez
and
their
wiues
,
who
betooke
themselues
to
the
Tower
that
was
therein
for
shelter
.
Wherein
we
may
note
,
that
God
doth
oft
times
plague
them
whose
iniquity
is
manifest
,
as
the
sinne
of
these
men
of
Shechem
was
,
when
other
who
haue
not
sinned
in
the
like
manner
,
though
they
be
not
(
yet
)
religious
,
are
spared
and
borne
with
,
as
these
men
of
Thebez
were
.
The
reason
is
:
the
sinne
of
the
one
sort
is
manifest
and
grieuous
,
and
cannot
be
hid
and
crieth
for
vengeance
:
the
other
,
either
through
ignorance
,
or
for
that
they
haue
not
so
wittingly
or
grossely
offended
,
are
borne
with
,
that
they
may
come
to
repentance
.
And
yet
this
is
no
excuse
to
them
,
who
liue
in
the
light
of
the
Gospell
,
and
haue
knowlege
,
if
they
liue
and
abide
vnrepentant
,
though
they
be
not
grosse
offenders
.
Neither
on
the
other
side
haue
they
any
cause
to
flatter
themselues
,
whose
sinnes
are
notorious
,
though
they
be
not
by
and
by
cut
off
.
The
vse
of
this
doctrine
is
in
this
respect
to
incourage
them
,
who
doe
but
walke
in
the
way
of
the
vngodly
,
but
stand
not
stiffely
to
maintaine
their
euill
doings
,
that
seeing
God
giueth
them
time
to
repent
,
and
beareth
with
them
,
they
should
not
harden
their
hearts
,
but
take
all
occasions
to
turne
vnto
him
.
And
for
such
as
are
not
fit
to
heare
this
doctrine
,
but
goe
forward
in
euill
,
they
may
euer
feare
,
that
Gods
vengeance
is
comming
.
Now
he
being
brought
to
bee
past
all
hope
of
life
by
the
blow
the
woman
gaue
him
,
we
see
,
that
hee
who
sought
such
glory
as
to
be
made
King
,
yea
and
obtained
it
also
,
though
most
vniustly
;
euen
he
did
yet
come
Doct.
vers.
54.
to
such
shame
and
reproch
,
(
as
hee
counted
it
)
as
to
be
slaine
by
a
woman
,
and
not
so
much
as
by
the
meanest
man
of
warre
.
Neither
did
it
serue
Abimelechs
turne
any
whit
at
all
,
that
the
last
stroke
was
giuen
him
by
a
Page
,
hauing
had
his
deadly
wound
by
the
woman
before
:
onely
it
bewraied
his
pride
,
which
encreased
the
shamefulnesse
of
his
foile
.
And
yet
for
him
to
be
slaine
by
a
Page
,
was
it
such
an
honour
to
a
great
King
so
valiant
and
victorious
,
as
Abimelech
now
thought
himselfe
,
being
in
the
top
of
his
hopes
,
and
hauing
brought
vnder
his
enemies
?
Therefore
where
God
will
set
his
brand
of
shame
vpon
a
man
,
it
is
but
folly
for
him
to
striue
against
him
,
or
to
elude
him
.
It
was
as
confidently
giuen
out
that
Abimelech
was
slaine
by
the
hand
of
a
woman
,
as
that
Sisera
was
dispatcht
by
Iael
:
as
for
the
Page
,
hee
slew
(
as
we
may
say
)
a
dead
man
in
a
mockery
.
If
this
verifie
not
the
saying
,
[
God
resisteth
the
proud
,
]
what
doth
?
When
men
that
haue
carried
themselues
1.
Pet.
5.
5.
aloft
,
and
borne
their
heads
on
high
,
as
the
tall
Cedars
,
being
terrors
to
their
inferiors
,
especially
of
the
more
religious
sort
,
are
thus
brought
to
shame
,
as
he
was
,
is
it
not
notable
to
see
them
as
much
abased
in
their
death
below
the
meanest
,
as
they
aduanced
themselues
aboue
the
greatest
before
?
It
is
reported
Note
.
of
a
Pope
that
he
entred
in
like
a
Fox
,
ruled
like
a
Lion
,
and
died
like
a
Dogge
:
if
he
had
also
been
buried
as
that
proud
Iehoijkon
or
Iezabel
like
an
Ier.
22.
19.
2.
King
.
9.
37.
Asse
,
what
could
haue
been
added
to
his
shame
?
and
yet
a
liuing
Lion
,
to
be
made
a
dead
dogge
is
basenesse
enough
.
Therefore
we
may
clearely
see
by
this
that
the
seeking
of
glory
,
as
Salomon
saith
,
is
no
glory
,
but
the
glory
of
Prou.
25.
27.
such
is
their
shame
.
For
although
for
a
time
it
may
hold
and
last
,
yet
in
a
short
time
it
shall
vanish
and
end
with
reproch
,
whatsoeuer
else
goe
with
it
.
And
so
it
is
generally
in
all
pride
and
vaineglory
,
as
I
noted
out
of
Gaals
example
before
,
it
shall
end
with
shame
;
and
contrarily
,
the
humble
and
lowly
in
mind
shall
be
exalted
.
For
there
can
not
one
tittle
of
Gods
word
fall
to
1.
Pet.
5.
the
ground
,
but
it
must
be
verified
,
to
the
comfort
of
the
one
,
and
the
iust
rewarding
of
the
other
.
In
this
verse
let
vs
further
see
(
for
the
Lord
would
not
giue
him
the
honor
Doct.
2.
in
vers.
54.
to
be
slaine
in
warre
)
what
he
did
,
when
he
had
his
deaths
wound
:
doth
he
crie
for
mercy
?
was
that
(
as
it
ought
to
haue
been
)
thought
vpon
?
And
yet
the
most
past
grace
will
lightly
desire
,
that
he
may
haue
three
words
before
he
die
,
for
then
(
though
it
be
to
small
purpose
)
he
thinks
to
aske
mercy
:
but
the
glory
that
this
monster
had
hunted
after
in
his
life-time
,
that
was
all
that
hee
regarded
,
euen
now
at
his
wofull
end
,
as
his
words
testifie
,
to
wit
,
That
it
might
not
be
said
,
that
a
woman
slew
him
,
declaring
thereby
,
that
he
more
feared
infamy
then
damnation
.
The
multitude
of
desperate
wretches
that
die
in
all
ages
with
as
little
hope
of
saluation
,
as
hee
did
,
maketh
it
lesse
to
be
considered
and
bewailed
:
but
what
is
more
fearefull
then
to
thinke
,
a
man
should
go
to
hell
so
apparantly
,
and
(
as
it
were
)
visibly
?
Where
wee
are
to
obserue
,
that
such
as
mens
thoughts
and
affections
are
in
their
life
time
,
such
they
bee
commonly
at
their
death
.
They
loued
not
blessing
,
saith
the
Prophet
,
and
therefore
it
is
farre
from
them
in
their
need
:
Psalm
.
109.
17.
Note
.
Psalm
.
109.
17.
so
it
is
said
elsewhere
,
they
sought
not
after
God
,
neither
desired
acquaintance
with
his
waies
,
while
they
liued
,
and
therfore
God
ordinarily
suffereth
them
not
to
begin
to
doe
it
at
their
end
.
They
remembred
not
their
maker
Prou.
1.
24.
in
the
daies
of
their
youth
,
neither
shall
they
haue
grace
to
doe
it
at
their
death
:
but
as
they
are
mercilesse
,
so
God
iustly
recompenceth
them
with
Eccles.
11.
1.
iudgement
without
mercy
,
in
their
latter
yeeres
.
And
the
like
we
reade
of
Saul
.
But
yet
for
all
this
is
one
of
a
thousand
(
thinke
we
)
of
such
as
he
was
perswaded
to
repentance
in
the
time
of
his
iolitie
?
nay
doth
not
one
follow
anothers
course
to
condemnation
daily
,
and
from
age
to
age
?
And
such
as
haue
their
libertie
to
aske
three
words
before
they
die
,
how
vse
they
it
?
what
come
they
to
?
but
euen
to
worse
then
nothing
?
Euen
as
Abimelechs
few
words
did
,
[
Let
it
not
be
said
,
that
a
woman
slew
me
.
]
And
so
their
three
words
are
vsed
,
as
Saul
vsed
his
at
his
death
:
[
Draw
out
thy
sword
,
1.
Sam.
31.
4.
and
thrust
me
through
.
]
And
as
that
wicked
man
mentioned
in
the
booke
of
Monuments
,
who
when
he
was
haled
violently
on
a
bridge
by
his
Horse
into
the
riuer
,
being
put
in
minde
of
his
three
words
,
he
said
thus
:
Horse
and
man
to
the
diuell
.
A
notorious
adulterer
there
was
a
few
yeeres
agone
,
who
also
had
poysoned
many
youthes
by
his
vncleane
conuersation
,
and
lewd
example
,
and
tongue
:
he
liued
till
he
was
threescore
yeere
old
,
to
resemble
him
to
the
sinner
whom
Salomon
speakes
of
,
Eccles.
7.
neuer
could
hee
bee
brought
to
sauour
or
taste
either
preaching
or
praying
,
which
yet
hee
saw
many
zealously
did
round
about
him
:
he
might
haue
spend
fiftie
pound
land
by
the
yeere
by
his
marriage
;
but
being
visited
by
God
,
in
a
strange
manner
,
and
losing
his
maintenance
by
the
death
of
his
wife
,
his
bodie
●ore
plagued
with
paine
,
and
diseases
,
when
he
lay
like
a
lazer
in
a
barne
,
(
for
thither
he
was
thrust
,
through
pouertie
,
and
there
he
died
)
now
to
come
to
the
point
,
for
the
which
I
alleaged
this
example
,
hee
being
moued
by
such
as
came
to
him
,
when
they
saw
in
what
miserie
hee
lay
,
to
call
vpon
God
;
hee
answered
with
fearefull
oathes
:
Is
this
a
time
to
pray
?
The
which
seeing
he
was
neuer
acquainted
with
in
all
his
life
,
(
wee
see
)
hee
was
farre
off
from
it
,
shunned
and
lothed
it
at
his
death
,
by
Gods
righteous
iudgement
.
And
as
wee
haue
heard
that
it
is
commonly
so
with
the
vilest
persons
at
their
death
,
as
it
hath
been
in
their
life
;
so
it
were
good
wisedome
for
vs
to
seeke
the
Lord
while
he
may
be
found
,
in
the
daies
of
our
youth
,
lest
if
Eccles.
12.
1.
we
should
not
goe
about
it
till
death
,
it
should
not
bee
a
sound
turning
to
God
,
but
in
mood
and
passion
,
by
violence
and
in
feare
onely
gone
about
:
and
who
knoweth
not
that
late
repentance
is
dangerous
?
And
so
let
them
reioyce
and
blesse
God
,
who
haue
made
the
Lord
chiefe
with
them
in
their
young
yeeres
,
and
haue
counted
his
seruice
perfit
freedome
,
such
shall
not
neede
to
feare
that
God
will
frowne
vpon
them
,
and
forsake
them
in
their
age
,
or
at
their
death
,
but
(
as
many
haue
done
)
shall
reioyce
most
for
this
,
that
they
made
the
Gospell
their
solace
in
their
life
time
,
and
Gods
fauour
their
portion
and
ioy
,
and
would
not
for
all
the
riches
of
the
vngodly
,
haue
done
otherwise
:
for
so
they
should
haue
been
then
vtterly
to
seeke
how
to
be
saued
.
Oh
one
sweete
fruite
of
a
godly
life
(
beside
many
other
enioyed
before
)
is
a
most
Christian
and
comfortable
death
:
so
saith
the
Psalmist
;
Marke
the
end
of
the
righteous
,
and
ye
shall
see
that
the
end
of
such
a
man
Psal.
37.
37.
is
peace
.
As
for
Abimelechs
Page
,
he
was
as
he
had
been
trained
by
him
,
one
fit
to
serue
him
onely
in
euill
.
Like
master
,
like
man
;
such
an
one
,
as
hath
many
followers
,
of
which
sort
of
hangbies
few
vnder
such
masters
,
as
themselues
be
,
few
of
them
are
(
I
say
)
found
to
come
to
good
.
But
both
of
them
,
desperate
,
rash
,
murtherous
,
and
fraught
with
such
sinnes
as
commonly
accompanie
these
.
Yea
,
and
yet
such
hold
vp
their
heads
in
the
world
,
for
whom
,
who
seeth
not
but
that
the
prison
is
fitter
,
where
they
may
be
kept
from
doing
mischiefe
,
rather
then
to
commit
many
lewd
parts
at
libertie
abroad
.
But
seeing
such
are
past
admonition
taking
,
let
them
that
are
teachable
,
learne
to
take
such
seruants
to
be
neere
at
hand
to
them
,
who
may
in
danger
giue
aduice
to
them
,
if
need
be
,
as
Naamans
seruants
did
,
to
the
preseruing
of
2.
King
5.
13.
his
health
,
rather
then
to
be
as
too
many
are
,
that
is
to
say
,
furtherers
of
their
vtter
vndoing
or
death
.
And
such
as
deserue
well
(
as
Ioshuas
,
and
the
seruants
of
Cornelius
were
)
let
them
(
I
say
)
be
well
incouraged
and
rewarded
,
which
are
to
be
reioyced
in
,
of
their
masters
,
when
the
other
being
intertained
but
to
their
owne
,
and
their
masters
vndoing
,
or
great
detriment
,
shall
load
both
themselues
and
them
with
their
bellies
full
of
shame
and
sorrow
.
Of
this
argument
I
spare
to
speake
more
heere
,
being
as
much
(
and
a
great
deale
more
)
as
is
like
to
be
regarded
,
of
such
as
I
speake
of
.
Thus
we
haue
seene
the
wofull
end
of
this
cursed
Abimelech
,
and
of
the
wicked
men
of
Shechem
,
who
had
been
the
furtherers
of
him
to
the
mischiefe
Verse
55.
that
he
wrought
.
And
after
these
troublers
of
the
land
were
taken
away
,
there
was
peace
,
and
euery
man
left
off
from
the
worke
that
Abimelech
had
drawne
him
to
,
and
went
home
to
his
owne
place
:
where
first
it
may
be
seene
,
what
stirre
,
disquiet
,
and
trouble
one
vile
person
may
make
in
the
Church
or
Common-wealth
,
the
Lord
so
punishing
the
peoples
sinne
,
as
partly
I
noted
before
in
this
chapter
.
Absolon
was
but
one
man
,
but
how
did
he
disquiet
his
father
and
the
whole
land
?
Likewise
Sheba
the
sonne
of
Bicry
that
raised
a
new
commotion
against
Dauid
:
and
so
the
Prophet
Elias
told
Ahab
that
he
troubled
all
Israel
.
And
so
I
may
say
of
Achan
,
and
of
Kora
,
and
of
many
other
:
euery
of
these
was
but
one
in
his
attempts
:
but
each
of
these
,
what
plagues
and
mischiefe
wrought
they
by
their
seuerall
sinnes
,
though
most
of
them
priuate
persons
,
to
the
whole
state
of
the
Church
and
Common-wealth
of
Israel
?
If
wee
compare
the
sinnes
of
the
whole
body
with
the
sinnes
of
a
few
,
wee
shall
finde
that
the
sorrow
which
few
brought
vpon
the
whole
companie
,
came
little
short
of
the
plagues
which
God
inflicted
vpon
the
whole
,
when
all
prouoked
him
.
Although
alas
,
what
speake
I
of
particular
actions
?
Adam
his
sinne
first
brought
a
feareful
confusion
into
the
whole
creation
?
What
wonder
then
if
this
contagion
and
pestilence
hath
euer
since
,
and
still
doth
cause
the
like
disorder
in
the
places
where
it
rangeth
?
whose
deformitie
(
yet
)
and
the
mischiefe
that
it
workes
,
though
we
see
as
it
were
with
our
eyes
,
who
(
almost
)
is
not
bewitched
with
the
painted
beautie
thereof
?
But
to
returne
:
when
Achan
,
Sheba
,
Absolon
were
taken
away
,
behold
all
was
whist
againe
,
and
a
great
calme
there
was
after
so
horrible
tempests
.
The
whole
Church
is
as
a
ship
;
in
which
if
there
be
one
Ionah
,
what
tumult
makes
he
?
but
cast
him
out
,
and
the
danger
is
ouer
.
And
as
this
is
true
of
great
sinners
and
publike
offenders
:
so
it
is
true
of
more
inferiour
and
priuate
persons
:
as
of
Magistrates
in
their
precincts
,
Headborowes
in
townes
,
Masters
and
parents
in
families
seeing
(
but
for
the
badnes
of
such
)
the
rest
should
be
in
peace
.
And
further
,
by
the
rooting
out
of
Abimelech
,
let
vs
confesse
it
to
bee
a
Doct.
2.
great
benefit
,
when
such
authors
of
mischiefe
,
and
workers
of
iniquitie
bee
taken
away
:
and
therefore
giue
all
our
endeuour
for
the
maintenance
of
peace
,
and
to
make
holy
and
right
vse
of
it
,
while
we
enioy
it
.
For
as
wee
may
see
by
these
,
that
sought
peace
after
the
death
of
Abimelech
,
euen
so
the
most
that
are
vsed
to
trouble
other
,
in
time
waxe
wearie
of
it
.
In
these
two
verses
is
the
shutting
vp
the
whole
chapter
:
Iothams
prophecie
Vers.
56.
57.
is
verified
,
and
Gods
iudgement
thereby
declared
,
how
hee
rewardeth
iniquitie
.
Of
which
this
I
say
briefly
,
seeing
in
some
sort
it
hath
been
touched
already
,
that
they
who
take
ill
matters
and
bad
in
hand
,
shall
haue
smal
Doct.
cause
to
reioyce
thereof
in
the
end
.
For
their
sinne
will
finde
them
out
,
when
they
thinke
least
of
it
.
And
it
is
most
like
also
,
that
looke
what
way
they
haue
sinned
,
euen
the
same
way
their
sinne
may
be
punished
,
as
here
it
was
,
Stone
for
stone
.
Abimelech
killed
his
brethren
vpon
a
stone
:
and
he
is
killed
by
a
weake
woman
most
vnlikely
with
a
stone
.
The
like
wee
haue
heard
of
Adonibezek
,
and
of
Oreb
and
Zeeb
,
who
tooke
their
death
where
they
wrought
mischiefe
.
Oh
how
doth
God
recompence
into
their
bosome
in
full
measure
heaped
Matth.
7.
2.
vp
and
running
ouer
,
vnto
such
?
The
which
they
will
not
foresee
and
so
preuent
,
vntill
they
smart
,
and
be
past
recouerie
.
If
this
cannot
moue
any
of
the
like
sort
,
to
take
warning
by
such
watch-words
,
in
time
to
hate
their
bad
course
,
and
that
with
detestation
at
least
,
let
those
that
haue
shunned
and
declined
from
such
euill
waies
,
reioyce
with
thanksgiuing
,
and
that
vnfained
,
for
that
they
haue
been
preserued
from
them
,
and
that
they
haue
chosen
the
good
way
to
walke
in
it
,
howsoeuer
they
haue
had
many
prouocations
vnto
the
contrary
.
And
last
of
al
,
we
may
see
here
that
as
God
reuenged
the
innocent
blood
2
of
Gedeons
sonnes
,
so
God
will
take
part
with
such
innocents
.
Hurt
them
not
therefore
,
for
the
time
will
come
when
thou
shalt
pay
deare
for
thy
so
doing
:
of
which
point
looke
more
in
the
former
part
of
the
historie
.
The
end
of
the
ninth
Chapter
.
THE
SIXTIE
ONE
SERMON
ON
THE
TENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
1.
After
Abimelech
,
there
arose
to
deliuer
Israel
,
Tola
the
sonne
of
Puah
,
the
sonne
of
Dodo
,
a
man
of
Issachar
,
and
he
dwelt
in
Shamir
in
mount
Ephraim
.
2.
And
he
iudged
Israel
three
and
twentie
yeeres
,
and
died
,
and
was
buried
in
Shamir
.
3.
And
after
him
arose
Iair
a
Gileadite
,
and
iudged
Israel
twentie
and
two
yeeres
.
4.
And
he
had
thirtie
sonnes
that
rode
on
thirtie
asse
colts
,
and
they
had
thirtie
cities
,
which
are
called
Hauoth-Iair
vnto
this
day
,
which
are
in
the
land
of
Gilead
.
5.
And
Iair
died
,
and
was
buried
in
Kamon
.
THE
summe
of
this
Chapter
is
briefly
this
;
that
the
children
The
summe
of
the
Chapter
.
of
Israel
hauing
enioyed
peace
and
libertie
for
a
time
vnder
Tola
and
Iair
;
fell
againe
afterward
to
Idolatrie
.
Whereupon
the
Lord
also
did
againe
deliuer
them
into
the
hands
of
their
enemies
:
wherfore
they
calling
vpon
God
,
were
at
the
first
sharply
reproued
:
but
afterward
truly
repenting
,
they
obtained
fauour
with
God
,
and
were
released
of
their
sinnes
,
as
before
time
.
By
occasion
whereof
,
entrance
is
made
into
the
storie
of
their
deliuerance
in
the
chapter
following
.
The
parts
of
it
are
three
:
The
first
containeth
the
time
of
their
The
parts
3.
peace
,
to
verse
the
sixth
:
The
second
,
a
new
defection
and
reuolt
of
the
people
from
God
,
to
verse
the
17.
The
third
mentioneth
the
preparation
that
the
Ammorites
made
against
the
children
of
Israel
,
and
the
peoples
and
Princes
meeting
and
comming
together
to
consult
and
agree
how
to
goe
against
them
;
and
this
is
to
the
end
of
the
Chapter
.
The
first
part
of
the
Chapter
.
GOd
raised
vp
these
two
Iudges
,
to
wit
,
Tola
and
Iair
,
after
the
former
,
to
keepe
the
people
in
the
true
worship
of
God
,
and
in
outward
peace
.
Here
to
speake
somewhat
in
this
first
part
,
of
both
these
two
Iudges
of
Israel
ioyntly
together
,
and
afterward
,
somewhat
seuerally
;
this
is
to
be
noted
of
the
former
,
that
after
the
ouerthrow
of
that
cursed
Abimelech
,
the
people
of
Israel
had
a
long
time
of
peace
in
both
their
daies
,
that
is
,
45.
yeers
.
Where
note
,
that
though
God
iustly
punisheth
the
sins
of
men
,
as
he
did
theirs
here
,
Doct
out
of
vers
●
.
23.
yet
he
doth
still
remember
his
people
,
and
regard
them
,
sending
them
peace
againe
afterwards
,
euen
as
after
a
storme
and
tempest
commeth
faire
weather
:
and
he
hath
said
,
that
the
rod
of
the
wicked
he
will
not
suffer
to
lie
alwaies
on
the
lot
of
the
righteous
;
God
will
not
keepe
his
anger
for
euer
toward
Psal.
125.
3.
them
.
It
is
his
great
fauour
to
his
,
that
they
who
are
exceeding
bad
,
Exod.
34.
7.
liue
not
very
long
,
and
that
he
vpholdeth
his
owne
people
many
waies
.
Indeed
when
God
is
prouoked
,
some
must
&
shall
suffer
,
as
here
by
the
plague
many
thousands
in
citie
and
countrey
haue
been
swept
away
of
late
,
who
if
they
haue
been
readie
for
their
departure
,
and
haue
repented
,
it
is
well
;
they
haue
gone
vnder
Gods
hand
in
their
sufferings
the
better
.
And
so
let
such
as
are
preserued
aliue
,
when
others
are
taken
away
,
turne
to
the
Lord
with
al
feruencie
and
speed
,
that
so
they
may
testifie
that
they
may
make
their
profit
of
Gods
sparing
their
liues
,
and
that
they
may
so
procure
the
continuance
of
peace
and
the
Gospell
to
their
posteritie
.
Let
Gods
people
(
I
say
)
do
this
,
though
other
haue
no
eares
to
heare
good
instruction
:
and
be
well
assured
,
that
though
carnall
reason
see
no
such
thing
,
God
will
doe
much
at
the
earnest
suite
of
his
;
yea
though
they
be
but
few
.
As
we
see
he
would
not
haue
destroyed
Sodome
,
if
there
had
been
but
tenne
righteous
persons
found
there
.
But
(
alas
)
through
the
abundance
of
iniquitie
the
loue
of
many
decaieth
,
Matth.
24
12.
and
few
are
wise
to
vse
their
outward
peace
,
or
health
,
or
other
benefits
of
God
to
their
good
.
And
as
for
the
most
,
(
which
is
not
to
be
wondred
at
)
they
vtterly
reiect
the
things
which
concerne
their
peace
for
euer
.
As
in
the
daies
of
Noe
,
the
people
(
liuing
in
darknesse
)
ate
and
drunke
,
married
and
gaue
in
marriage
,
euen
as
they
doe
in
these
latter
daies
of
the
sonne
of
man
,
before
he
come
in
his
glorie
;
of
whom
some
shall
in
their
aduersitie
,
when
he
shall
awake
them
,
desire
but
to
see
one
good
day
,
and
it
shall
be
denied
them
.
They
neither
labour
to
keepe
outward
peace
each
with
other
(
which
were
no
hard
matter
,
while
the
common
enemie
is
held
vnder
,
and
that
there
be
peace
in
the
land
)
nor
yet
betwixt
God
and
themselues
,
but
nourish
vile
lusts
(
the
fruite
of
Sodome
)
in
themselues
,
through
fulnes
of
bread
and
abundance
of
wealth
,
the
daughters
of
peace
.
But
the
worst
is
,
that
Note
.
these
fierie
darts
of
mens
lusts
are
throwne
at
God
himselfe
(
who
hath
granted
vs
these
daies
of
peace
to
a
farre
other
end
,
as
Act.
9.
)
and
at
his
seruants
Act.
9.
31.
who
are
the
best
pledges
of
our
peace
.
Is
this
the
recompence
(
saith
Moses
in
Deut.
32
)
which
ye
make
the
Lord
,
for
your
outward
peace
and
spirituall
Deut.
32.
6.
libertie
?
And
iustly
may
it
be
demanded
of
vs
:
Is
this
the
thanke
God
hath
at
your
hands
for
your
peace
and
freedome
from
Egypt
and
Canaan
?
Consider
therefore
that
in
our
thus
warring
against
,
we
fight
against
our
soules
,
as
the
Apostle
Peter
saith
:
and
againe
,
by
this
,
that
we
serue
not
God
purely
1.
Pet.
2.
10.
in
this
our
prosperitie
,
the
diuell
himselfe
(
a
great
word
to
speake
)
is
deceiued
in
vs
,
who
tooke
it
for
granted
long
agoe
,
as
hee
saw
reason
for
it
,
that
when
a
man
is
hedged
in
with
blessings
,
(
and
especially
this
strong
hedge
of
Iob
1.
10.
a
publique
peace
)
he
would
serue
God
without
question
.
Indeede
hee
requireth
a
further
matter
of
vs
,
euen
that
wee
serue
him
in
time
of
affliction
also
:
but
is
this
likely
,
when
wee
doe
it
not
in
peace
?
But
of
this
matter
I
spare
to
adde
any
more
heere
,
hauing
vttered
my
minde
of
it
before
in
the
fifth
chapter
and
elsewhere
.
These
two
,
Tola
,
and
Iair
,
are
not
said
here
to
haue
risen
vp
to
iudge
Israel
Of
the
first
three
verses
still
.
as
intruding
themselues
,
but
as
following
Gods
appointment
,
who
raised
them
vp
as
good
gouernours
to
saue
and
deliuer
his
people
out
of
their
enemies
hands
,
so
was
not
that
vsurper
Abimelech
,
but
a
waster
and
a
spoiler
.
So
are
they
whom
God
sendeth
in
mercie
to
rule
,
nurcing
fathers
,
and
such
as
teach
,
be
full
of
loue
and
compassion
to
the
people
;
for
he
graceth
them
whom
hee
counteth
faithfull
,
and
putteth
in
his
seruice
euen
to
that
purpose
.
1.
Tim.
1.
12.
Somewhat
I
haue
said
before
touching
Gods
calling
and
the
manner
of
it
,
yet
by
this
occasion
I
will
adde
somewhat
.
God
in
a
generall
prouidence
Doct.
2.
of
permission
may
be
said
to
raise
al
that
rise
vp
in
place
of
gouernment
and
authoritie
.
By
premission
,
when
he
resisteth
not
them
who
raise
vp
themselues
vnlawfully
,
as
Abimelech
.
In
which
respect
the
Lord
tolerateth
many
(
in
his
secret
will
)
to
doe
many
things
against
his
reuealed
will
;
he
permitteth
,
I
say
,
not
causeth
them
,
for
then
one
will
should
be
contrarie
to
another
.
Secondly
,
he
actually
blesseth
many
,
and
raiseth
them
outwardly
himselfe
,
(
though
their
rising
be
to
no
purpose
)
as
Ieroboam
.
Thirdly
,
he
raiseth
vp
and
blesseth
other
;
(
their
attempts
being
lawfull
,
and
not
indirectly
vndertaken
,
but
according
to
his
will
)
whereas
he
doth
onely
trie
the
other
,
by
raising
them
,
whether
they
will
raise
and
aduance
him
or
no
,
and
set
him
vp
as
chiefe
,
and
procure
the
like
from
others
:
so
,
if
they
forget
him
,
as
Ieroboboam
and
Saul
,
that
then
hee
may
honour
himselfe
vpon
them
,
when
hee
Exod.
14.
17.
could
get
no
honour
by
them
.
This
the
holy
Ghost
expresseth
liuely
in
Pharaoh
,
Rom.
9.
But
the
last
and
most
speciall
kinde
of
raising
is
,
when
beside
common
gifts
,
the
Lord
raiseth
a
man
,
as
well
vp
to
the
life
of
grace
and
holinesse
,
as
inhaunseth
him
in
the
world
,
adorning
him
with
more
rare
gifts
,
as
meekenesse
,
wisedome
,
faith
,
holy
courage
,
zeale
,
and
the
fruites
of
true
loue
to
his
Church
and
Gods
glorie
.
And
these
onely
may
be
said
most
properly
to
haue
been
raised
by
God
,
and
neither
by
men
,
nor
themselues
,
and
therefore
to
be
Gods
fauourites
indeede
.
There
are
many
that
rise
in
the
world
,
who
grow
further
from
goodnesse
:
I
speake
of
such
as
are
apparantly
raised
,
and
some
of
them
from
the
dunghill
to
honour
,
learning
,
wealth
;
but
they
were
in
more
hope
to
Godward
when
they
were
lowest
in
the
world
:
since
,
they
waxed
proud
,
idle
,
scornefull
,
their
hearts
rising
against
God
and
his
seruants
;
and
to
euill
ends
abusing
the
steps
and
degrees
of
honour
and
estate
,
by
which
God
hath
raised
them
,
thereby
prouoking
the
Lord
to
pull
them
downe
to
their
former
ebbe
,
euen
the
lowest
staier
of
shame
.
According
to
that
of
Samuel
to
Eli
vttered
from
God
;
Those
that
despise
me
,
I
will
set
nought
1.
Sam.
2.
30.
by
,
but
honour
them
that
honour
me
.
This
rule
will
not
be
vnmeete
to
try
our
rising
by
,
for
euen
Heathens
saw
somewhat
,
when
they
could
say
;
No
good
man
waxeth
suddenly
rich
.
And
as
torrents
,
and
standing
waters
bewray
some
sudden
and
great
tempests
and
raine
more
then
vsuall
:
so
mens
sudden
risings
bewray
the
immoderatnes
of
their
affections
,
exceeding
the
measure
of
iustice
and
religion
.
And
let
this
serue
to
quiet
them
whom
God
lifteth
not
vp
to
great
place
,
if
hee
haue
raised
them
vp
with
his
Christ
from
death
to
the
life
of
grace
,
and
quickned
them
by
faith
to
the
liuely
hope
of
glorie
.
But
I
proceede
to
note
something
of
these
two
Iudges
seuerally
out
of
the
verses
following
.
To
begin
with
Iair
,
hee
was
of
the
halfe
Tribe
of
Manasseh
a
Giliadite
,
The
summe
of
the
third
,
fourth
and
fifth
vers●●
hauing
many
sonnes
,
seeing
they
had
many
wiues
in
those
daies
:
his
sonnes
rode
,
in
token
of
their
greatnesse
;
and
euery
one
of
them
was
a
Ruler
ouer
a
Citie
,
and
therefore
their
father
must
needs
be
a
man
of
great
Nobilitie
.
Now
to
giue
some
light
into
this
,
it
is
said
in
the
booke
of
Numbers
,
that
one
Iair
tooke
many
Cities
of
the
Canaanites
,
and
they
were
called
the
Cities
Numb.
32.
40.
&
Deut
3.
14.
of
Iair
:
not
that
I
say
,
that
the
man
who
is
here
mentioned
of
that
name
was
he
,
seeing
there
were
300.
yeeres
betwixt
them
both
,
but
being
both
of
one
place
,
there
is
little
doubt
,
but
that
the
heere
mentioned
,
came
of
the
family
of
the
other
,
and
so
those
Cities
(
it
is
most
like
)
fell
and
came
vnto
him
.
Now
from
hence
we
learne
,
that
God
choosing
out
of
one
Tribe
,
as
well
Doct
3.
out
of
the
3
first
verses
.
as
another
,
as
by
those
that
haue
been
mentioned
before
in
this
story
,
and
these
here
,
may
appeare
,
to
wit
,
Tola
of
Issachar
,
a
poore
Tribe
,
and
Iair
of
Manasseh
very
rich
:
by
this
,
I
say
,
we
may
see
that
he
would
giue
to
none
of
them
any
cause
to
complaine
,
no
not
the
meanest
,
(
as
they
might
otherwise
(
it
is
like
enough
)
haue
taken
occasion
to
doe
)
that
he
had
not
chosen
out
of
one
Tribe
as
well
as
out
of
another
,
the
deliuerer
and
Captaine
ouer
the
people
.
Teaching
vs
by
his
example
to
be
without
partialitie
in
our
dealings
,
and
iniurious
to
none
;
which
is
a
singular
vertue
,
and
shewed
by
Salomon
,
as
a
companion
of
his
wisdome
,
in
deciding
the
cause
betwixt
the
1.
King
.
3.
27.
two
harlots
,
he
leaned
to
neither
,
but
dealt
indifferently
with
both
.
And
such
indifferency
we
should
shew
in
our
actions
through
our
whole
course
,
that
wee
might
not
be
iustly
challenged
for
the
contrary
,
but
to
practise
equality
in
comparisons
and
censures
,
and
in
one
or
other
our
dealings
,
we
shewing
good
reason
if
we
at
any
time
do
otherwise
,
not
doing
as
some
,
whose
office
being
to
professe
the
punishing
of
wicked
persons
,
will
yet
for
fauour
on
the
one
side
,
or
spite
and
malice
on
the
other
,
not
only
be
partiall
,
but
also
extenuate
the
fault
of
the
guiltie
partie
,
and
charge
the
innocent
and
honest
to
be
in
greater
offence
,
then
the
guiltie
,
which
is
the
peruerting
of
iustice
,
and
the
direct
way
to
nourish
and
multiplie
iniquity
,
and
this
Prou.
17.
14.
some
will
doe
the
rather
,
if
the
innocent
partie
be
zealous
of
the
Gospell
.
When
the
Lord
sent
Manna
from
heauen
to
feed
his
people
,
he
made
a
law
against
mens
greedy
snatching
it
vp
one
from
another
,
prouiding
that
he
that
gathered
more
then
his
fellow
,
should
part
with
the
ouer-plus
,
to
make
the
portion
of
the
other
equall
,
so
that
none
could
complaine
that
he
was
neglected
in
that
heauenly
dole
.
Men
of
meane
estate
murmur
that
this
abundance
of
the
earth
is
so
vnequally
diuided
by
God
,
that
some
haue
al
,
some
neuer
a
whit
.
But
so
to
doe
in
that
case
is
more
equalitie
,
then
if
all
had
alike
,
for
a
difference
there
must
euer
bee
in
estates
,
some
rich
,
some
poore
.
But
who
seeth
not
(
euen
in
this
)
Gods
indifferencie
?
Know
ye
not
Iames
2.
5.
brethren
(
saith
Iames
)
that
God
hath
called
the
poore
of
this
world
to
be
rich
in
faith
and
good
works
?
Meaning
that
not
many
rich
are
vouchsafed
this
honour
:
and
therefore
in
that
the
poore
are
betrusted
with
the
Gospel
,
which
is
the
Treasure
and
Manna
of
heauen
,
and
receiue
it
willingly
,
Matth.
11.
Matth.
11.
5.
whereas
the
rich
haue
other
matters
to
busie
themselues
about
,
are
they
neglected
through
partialitie
thinke
we
?
But
if
any
of
low
degree
,
want
his
part
in
the
best
things
also
,
he
may
thanke
himselfe
for
his
abasement
:
who
will
pity
him
who
shortens
himselfe
of
his
allowance
?
there
would
(
doubtlesse
)
be
lesse
complaining
among
the
better
sort
of
people
;
(
as
for
the
vnruly
and
idle
,
they
seeke
their
owne
sorrow
)
if
men
wee
so
prouided
for
,
as
God
allotteth
to
them
:
for
neither
should
many
men
become
poore
through
their
leaudnesse
,
and
they
that
otherwise
must
of
necessitie
be
so
,
should
both
comfort
themselues
in
God
,
and
be
the
better
regarded
by
others
through
a
larger
contribution
of
his
bestowed
vpon
them
.
Therefore
againe
I
say
,
let
this
seemely
vertue
find
fauour
with
them
,
whom
the
entertainement
of
it
might
much
aduantage
.
Such
as
haue
the
rating
of
inferiors
for
publike
duties
,
giue
great
cause
of
complaining
,
by
their
partialitie
,
through
friendship
or
dislike
:
yea
and
scape
themselues
(
proportion
being
obserued
)
more
easily
then
the
meane
sort
of
people
.
Which
is
grosse
,
that
men
will
seeke
for
the
highest
place
of
countenance
and
honor
aboue
others
,
but
in
matter
of
burden
and
charge
,
put
the
basest
vnderling
before
themselues
.
More
particularly
,
in
that
the
Lord
chooseth
out
of
the
poore
and
base
Doct.
particularly
out
of
verse
1.
Tribe
of
Ishaker
,
this
Tola
,
to
Iudge
Israel
,
it
was
to
teach
vs
the
truth
of
that
prouerb
,
that
a
mans
gift
makes
him
to
sit
among
the
mighty
,
and
aduanceth
the
base
and
the
meane
,
who
ought
not
to
be
despised
for
want
of
wealth
,
if
God
hath
giuen
them
gifts
.
How
little
this
truth
hath
been
regarded
alwaies
,
Salomon
declareth
,
who
saith
what
he
had
obserued
,
that
a
poore
and
wise
man
deliuered
a
citie
sore
assaulted
by
the
mightie
,
and
that
he
did
by
Eccles.
9.
15.
his
wisdome
;
but
none
remembred
this
poore
man
.
And
in
another
place
he
saith
,
There
is
an
euill
that
I
haue
seene
vnder
the
Sun
,
that
folly
is
set
in
great
excellency
,
and
the
rich
in
wisdome
and
vertue
set
in
the
low
place
,
I
Eccles.
10.
6.
7.
haue
seene
seruants
on
horses
,
&
princes
walking
as
seruants
on
the
ground
.
This
,
seeing
hee
calleth
an
euill
,
hee
well
instructeth
the
children
of
wisedome
,
to
iustifie
her
wheresoeuer
shee
bee
found
,
howsoeuer
shee
bee
iustled
and
opposed
by
the
carnall
.
And
as
the
Queene
of
the
South
said
to
Salomon
,
Happy
are
thy
seruants
that
attend
on
thee
,
and
who
may
1.
King
.
10.
8.
heare
thy
wisedome
:
so
because
a
greater
then
Salomon
is
heere
,
wee
should
count
it
our
felicitie
to
heare
him
,
and
count
their
feet
beautiful
that
bring
glad
tidings
.
And
to
receiue
such
,
as
men
of
God
,
and
as
his
Prophets
,
Rom.
10.
15.
what
meane
shew
soeuer
they
make
in
our
eies
,
and
to
commune
with
them
when
they
are
dead
,
while
we
reade
their
holy
works
,
when
we
cannot
conuerse
with
their
persons
,
being
taken
away
from
vs
out
of
this
life
.
Thus
Dauid
out
of
a
mean
family
,
and
Saul
also
(
though
destitute
of
grace
)
were
excellently
gifted
with
courage
for
warre
,
and
gouernment
in
peace
,
so
that
few
of
the
noblest
(
doubtlesse
)
might
compare
with
them
.
So
that
the
meanelier
they
were
descended
,
the
more
admirable
they
were
in
themselues
,
not
being
beholding
to
any
predecessors
for
the
spirit
and
good
parts
that
were
in
them
:
but
laid
the
foundation
of
Nobilitie
to
their
posteritie
.
Therefore
so
long
as
the
base
by
birth
,
maintaine
worthily
the
places
of
high
office
and
honour
whereunto
their
excellent
gifts
haue
lawfully
aduanced
them
:
not
degenerating
by
pride
,
crueltie
,
and
couetousnesse
,
(
the
common
companions
of
men
bred
meanely
,
when
they
are
got
aloft
)
I
say
,
when
such
are
not
regarded
;
it
is
a
great
contempt
not
of
them
onely
,
but
of
God
in
them
,
(
for
hee
that
despiseth
the
poore
,
despiseth
his
Maker
,
Prou.
17.
5.
and
much
more
,
hee
that
reprocheth
them
in
authoritie
)
to
call
them
vpstarts
,
or
to
defame
them
by
their
base
blood
,
that
so
their
more
eminent
vertues
may
be
blemished
.
A
common
disease
among
the
factious
,
and
flattering
followers
of
great
and
vicious
persons
,
to
staine
the
honour
of
such
as
are
more
truly
noble
then
they
,
in
vertue
and
wisdome
,
by
this
;
that
they
are
but
men
of
yesterday
,
and
cannot
shew
the
Armes
,
which
their
patrons
can
.
But
whether
is
it
better
(
as
hee
in
the
history
answered
)
to
raise
vp
a
new
,
or
to
bury
the
old
Gentrie
and
Nobilitie
?
Of
this
the
lesse
,
because
I
haue
said
somewhat
in
the
two
points
before
not
impertinent
hereto
.
Now
as
we
haue
heard
that
God
chose
out
of
Ishaker
a
poore
Tribe
,
Tola
Verse
3.
4.
to
Iudge
Israel
;
so
also
,
we
see
here
that
he
chooseth
the
Noble
to
bee
Gouernours
,
as
he
did
this
Iair
here
,
who
for
his
wealth
,
was
able
to
giue
a
City
to
euery
of
his
thirtie
sonnes
.
To
teach
vs
that
Nobilitie
is
no
let
to
the
gouerning
Doct.
out
of
verse
3.
and
4.
of
the
common-wealth
,
but
the
honourable
and
mightie
hauing
examples
of
their
ancestors
to
prouoke
them
to
vertue
,
and
many
other
helpes
and
complements
to
the
well
discharging
thereof
,
they
may
be
seene
in
many
respects
to
be
the
fittest
:
this
being
added
,
if
they
bee
not
lifted
vp
with
insolency
and
high
conceit
of
themselues
,
which
they
haue
no
cause
to
do
,
if
they
consider
that
they
came
of
nothing
,
and
are
but
wormes
meat
,
and
also
,
if
they
would
weigh
their
mutable
state
,
and
how
full
of
lamentables
changes
their
liues
be
.
And
to
say
the
truth
,
it
is
an
vtter
shame
for
vs
,
that
when
God
hath
done
much
for
vs
,
we
should
be
found
vnfaithfull
.
Neither
is
high
place
any
greater
impediment
to
priuate
godlinesse
,
then
publike
gouernment
.
Although
if
euery
man
might
tell
his
owne
tale
,
there
is
none
so
poore
,
nor
any
so
rich
,
but
will
alleage
somewhat
,
why
they
should
not
be
tied
to
dutie
precise
,
but
liue
as
they
thinke
good
,
and
bee
released
from
this
burden
,
as
they
count
it
:
whereby
,
what
doe
they
but
lay
stumbling
blocks
in
their
owne
way
.
Therefore
wee
may
boldly
giue
it
foorth
,
as
a
rule
in
Christian
practise
,
it
is
a
miserable
and
vnlawfull
estate
of
life
,
which
cannot
stand
with
the
daily
and
carefull
practise
of
Christianity
.
Somewhat
(
I
deny
not
)
must
be
yeelded
to
the
occasions
and
vnseparable
businesse
,
which
attend
vpon
greatnesse
:
but
yet
so
farre
foorth
onely
,
as
men
defalke
and
detract
nothing
from
the
substance
of
that
high
and
great
due
,
which
the
greatest
owe
to
a
greater
then
themselues
.
But
yet
if
men
dare
goe
thus
farre
,
they
shall
find
,
that
God
wil
not
giue
his
honour
to
another
;
but
rather
his
iealousie
wil
breake
out
against
them
like
fire
,
that
maintaine
their
honour
by
treading
his
vnderfoot
,
Psalme
2.
Psalme
2.
9.
Vers.
2.
5.
This
be
said
of
those
things
which
were
seuerall
in
these
two
Kings
,
and
which
they
did
in
their
life
;
now
of
that
which
was
common
to
them
both
,
I
meane
their
death
.
For
so
it
is
said
of
both
,
that
they
died
,
and
that
was
,
when
their
dutie
,
each
for
his
time
,
was
discharged
in
procuring
and
maintaining
Gods
true
worship
,
and
outward
peace
to
their
countrie
a
long
season
:
them
they
gaue
place
,
and
were
gathered
to
their
fathers
,
&
their
bodies
were
laid
in
the
earth
,
in
hope
of
the
resurrection
.
To
teach
vs
,
that
all
of
vs
,
Doct.
out
of
vers.
2.
and
5.
Luke
19.
are
here
to
doe
our
duties
in
our
callings
,
to
serue
God
therein
:
who
hath
giuen
and
committed
to
our
trust
talents
,
with
a
charge
to
occupie
them
till
he
come
,
and
allowes
none
of
vs
to
bury
them
in
the
earth
,
but
straightly
forbids
it
,
to
wit
,
to
bee
idle
,
and
to
suffer
our
gifts
to
rust
in
vs
,
and
to
this
end
,
we
inioy
euery
man
his
proper
gifts
.
The
Lord
hath
set
vs
our
habitations
,
and
stinted
our
time
of
dwelling
in
them
,
with
commandement
,
that
we
should
not
be
idle
nor
vnprofitable
in
the
knowledge
of
our
Lord
Iesus
,
Act.
17.
26.
nor
in
our
particular
calling
,
but
to
attend
thereunto
,
for
profitable
vses
to
our selues
and
others
:
and
hath
for
that
purpose
,
appointed
that
we
should
2.
Pet.
1.
8.
haue
comfortable
fruite
thereof
in
all
necessarie
things
of
this
life
,
to
incourage
vs
to
our
duties
,
that
so
we
might
be
none
of
the
refuse
,
and
idle
hang-byes
in
the
world
:
and
in
both
our
generall
and
particular
calling
to
serue
God
for
conscience
sake
and
with
comfort
.
To
this
end
I
say
,
God
hath
set
vs
here
,
alwaies
to
haue
our
eye
vpon
our
departure
,
and
with
good
father
Barzillai
to
prouide
for
our
graue
.
2.
Sam.
19.
37.
And
when
wee
haue
thus
discharged
our selues
,
and
the
Lord
shall
giue
2
vs
warning
by
sicknesse
,
paine
,
disease
of
our
end
to
bee
at
hand
,
or
call
vs
home
with
small
warning
,
wee
should
be
readie
for
his
comming
,
to
yeeld
Note
.
our
soules
into
his
hands
,
and
our
bodies
to
the
graue
for
a
season
,
in
hope
of
receiuing
them
againe
:
which
shall
be
no
hard
matter
for
vs
to
doe
,
who
haue
,
as
strangers
here
,
prepared
for
it
before
,
as
wee
haue
learned
to
doe
.
Neither
should
we
looke
or
desire
to
haue
any
more
abode
or
continuance
here
,
but
giue
ouer
our selues
in
peace
,
and
willingly
commend
our selues
vnto
the
Lords
safe
keeping
,
as
I
haue
said
.
And
therfore
in
the
meane
time
we
should
soberly
vse
all
the
transitorie
helps
of
this
life
;
as
wealth
,
friends
,
wife
,
and
our
life
it selfe
,
so
that
they
may
not
be
clogs
with
their
deceiuable
shew
,
to
hold
vs
from
farre
better
things
.
And
in
the
meane
while
take
the
Note
.
best
vse
of
them
to
profitable
ends
,
and
doe
the
good
that
wee
may
doe
by
the
helpe
of
them
,
seeing
in
the
graue
there
is
no
such
thing
to
bee
looked
for
.
And
so
the
remembrance
of
the
time
well
passed
,
shall
be
most
comfortable
:
Eccles.
9.
10.
but
as
for
those
that
are
calling
in
for
their
cheare
and
merry
making
in
this
world
,
otherwise
then
they
are
sure
they
shall
be
able
well
to
giue
their
reckoning
for
it
hereafter
,
such
can
neither
possibly
dye
well
,
nor
willingly
,
vnlesse
they
bee
desperate
.
To
the
which
purpose
I
haue
spoken
elsewhere
,
as
the
diligent
reader
shall
finde
.
The
second
part
of
the
Chapter
.
Vers.
6.
And
the
children
of
Israel
wrought
wickednesse
againe
in
the
sight
of
the
Lord
,
and
serued
Baalim
and
Ashtoroth
,
and
the
gods
of
Aram
,
and
the
gods
of
Zidon
,
and
the
gods
of
Moab
,
and
the
gods
of
the
children
of
Ammon
,
and
the
gods
of
the
Philistims
,
and
forsooke
the
Lord
,
and
serued
not
him
.
7.
Therefore
the
wrath
of
the
Lord
was
kindled
against
Israel
,
and
he
sold
them
into
the
hands
of
the
Philistims
,
and
into
the
hands
of
the
children
of
Ammon
:
8.
Who
from
that
yeere
vexed
and
oppressed
the
children
of
Israel
eighteene
yeeres
,
euen
all
the
children
of
Israel
that
were
beyond
Iorden
in
the
land
of
the
Ammorites
which
is
in
Gilead
.
9.
Moreouer
,
the
children
of
Ammon
went
ouer
Iorden
to
fight
against
Iudah
,
and
against
Beniamin
,
and
against
the
house
of
Ephraim
:
so
that
Israel
was
sore
tormented
.
10.
Then
the
children
of
Israel
cried
vnto
the
Lord
,
saying
,
Wee
haue
sinned
against
thee
,
euen
because
wee
haue
forsaken
our
owne
God
,
and
haue
serued
Baalim
.
NOw
followeth
a
new
reuolt
of
the
people
of
Israel
,
and
this
is
handled
The
sense
of
these
verses
.
to
the
17.
verse
,
wherein
the
things
to
bee
considered
are
these
:
to
wit
,
a
double
repairing
and
returning
by
them
to
God
,
when
hee
afflicted
them
by
their
enemies
for
their
sin
in
forsaking
him
.
In
their
first
seeking
to
him
,
they
had
the
repulse
,
for
their
repentance
was
not
sound
.
In
the
second
,
God
deliuered
them
,
they
seeking
to
him
in
repentance
.
In
the
former
note
these
foure
things
:
First
their
sinne
,
which
was
a
ioyning
to
the
nations
among
whom
they
dwelt
,
and
this
in
the
sixth
verse
.
The
second
is
Gods
punishing
them
euen
by
those
,
whom
they
ioyned
with
in
Idolatrie
:
which
is
snewed
in
the
next
three
verses
.
The
third
point
is
their
crying
to
God
:
and
lastly
,
the
fruite
thereof
,
in
the
tenth
verse
,
and
so
forward
.
The
fruite
was
diuers
:
for
first
God
denied
to
deliuer
them
,
to
the
fifteenth
verse
.
But
at
the
second
crying
of
the
people
to
God
,
hee
deliuered
them
:
which
is
set
downe
in
the
next
two
verses
vnto
the
seuenteenth
.
Now
let
these
things
be
looked
into
more
particularly
.
To
returne
therefore
to
the
sixth
verse
,
The
opening
of
verse
6.
more
particularly
.
and
to
begin
with
the
peoples
sinne
,
it
is
said
,
after
the
death
of
these
two
Iudges
,
in
whose
daies
they
had
enioyed
peace
fiue
and
fortie
yeeres
,
that
the
people
fell
againe
to
prouoke
God
,
as
wee
haue
heard
their
fathers
did
.
And
how
?
by
committing
Idolatrie
after
the
manner
of
the
seuen
nations
,
that
are
here
mentioned
.
For
both
that
was
liking
to
the
flesh
,
and
besides
,
they
thought
those
nations
that
did
so
,
liued
in
more
abundance
,
and
in
more
pleasure
,
then
themselues
did
;
for
many
delights
to
tickle
the
flesh
forward
they
adioyned
to
their
false
worship
,
to
draw
away
their
hearts
from
seruing
the
true
God
aright
,
whom
,
it
is
said
here
,
that
they
forsooke
.
Thus
much
for
the
summe
of
this
verse
,
and
therein
of
their
sinne
.
And
here
are
diuers
things
to
be
considered
.
First
it
teacheth
,
that
we
should
not
greatly
marueile
,
that
so
many
in
this
Doct
vers.
6.
our
age
giue
themselues
to
Popish
religion
,
seeing
Idolatrie
hath
in
most
ages
been
so
common
:
by
reason
that
it
hath
so
many
player-like
toyes
and
bables
of
sights
to
bleare
the
eye
,
and
sonets
to
deceiue
the
eare
,
that
it
maketh
them
thinke
they
be
in
a
peece
of
paradise
,
while
they
embrace
and
are
made
drunke
with
such
fond
conceits
,
when
indeed
they
be
thereby
caried
(
as
it
were
)
fast
asleepe
to
hell
.
There
is
nothing
that
moueth
or
delighteth
them
in
all
the
word
of
God
,
rightly
vnderstood
,
but
only
blind
deuotion
in
their
false
religion
,
wherein
they
haue
been
nuzled
vp
,
and
then
a
fond
and
fantasticall
conceit
,
that
they
shall
goe
to
heauen
thereby
.
As
for
the
authoritie
and
warrant
of
their
Masse
,
and
other
trumperie
;
in
the
beginning
of
the
world
,
nay
in
our
Sauiour
Christs
time
,
and
many
hundred
yeeres
after
,
there
was
no
shred
nor
ragge
of
it
vsed
or
knowne
,
especially
to
any
such
end
,
whereas
the
true
seruing
of
God
was
alwaies
(
as
now
it
is
)
euen
from
the
beginning
.
Heb.
11.
the
whole
.
And
how
prone
people
are
to
worship
God
with
ease
,
(
for
so
farre
they
like
,
whether
it
be
sound
and
true
,
or
counterfeit
)
it
may
be
seene
not
onely
in
Poperie
,
which
is
coyned
for
the
purpose
to
deceiue
the
simple
,
with
strong
delusions
,
but
also
in
our
religion
,
which
for
the
outward
manner
of
it
is
holy
,
pure
and
good
,
and
consisteth
in
hearing
,
prayer
,
and
the
vse
of
the
Sacraments
for
the
substance
thereof
.
And
yet
many
of
them
who
allow
it
,
as
the
true
manner
of
worshipping
God
,
what
doe
they
(
for
the
most
part
)
but
draw
neere
to
God
with
their
bodies
,
but
their
hearts
are
farre
from
him
?
As
if
they
would
say
,
they
would
gladly
goe
to
heauen
,
but
they
would
haue
an
easie
way
thither
;
but
to
serue
God
in
spirit
and
truth
,
which
Ioh
4
24.
is
the
direct
way
thither
,
they
cannot
bend
themselues
thereto
:
whereas
there
is
as
great
delight
in
the
worshipping
of
God
aright
,
and
that
by
the
Psal.
84.
1.
Lords
allowance
and
promise
,
(
which
in
the
two
former
kindes
;
of
popish
,
and
the
other
,
of
only
outward
worship
are
wanting
)
as
great
delight
,
(
I
say
)
and
as
sound
in
true
performing
it
,
so
farre
as
fraile
flesh
may
attaine
to
,
as
there
is
reward
promised
thereto
,
which
is
vnutterable
.
Psal
19.
11.
In
this
verse
also
may
bee
seene
,
what
fruite
this
people
yeelded
to
the
Doct.
2.
Lord
of
their
long
enioyed
peace
,
euen
as
wee
haue
seene
their
fathers
did
,
and
that
was
,
how
they
fell
to
lasciuiousnes
,
and
forgetting
of
God
:
a
sufficient
Deut
6.
12.
watch-word
whereof
they
had
giuen
them
before
by
Moses
.
Now
for
the
laying
out
of
this
sinne
both
in
them
and
our selues
,
how
fearefull
and
great
it
is
,
let
vs
onely
consider
of
it
thus
;
Seeing
this
point
hath
been
largely
handled
already
,
if
the
diseased
person
pained
with
the
stone
or
Note
.
strangury
,
or
the
famished
,
and
hee
that
is
in
penury
,
or
the
man
that
is
in
exile
and
banishment
;
if
these
(
I
say
)
might
be
set
free
from
that
which
oppresseth
them
,
what
would
they
not
readily
offer
,
and
couenant
to
doe
,
in
the
seruice
of
God
?
yea
and
that
much
more
feruently
then
other
men
?
Therefore
how
grieuous
is
their
sin
,
(
let
all
men
iudge
)
who
may
in
health
,
in
wealth
,
at
ease
,
and
in
outward
peace
doe
this
,
I
meane
,
serue
the
Lord
,
which
is
the
thing
that
he
requireth
of
them
,
and
yet
they
can
by
no
means
be
brought
to
it
?
But
this
I
leaue
to
be
further
considered
,
as
euery
one
shal
see
cause
.
But
more
particularly
,
in
that
it
is
said
,
they
forsooke
the
Lord
,
it
may
be
Doct.
3.
marueiled
at
,
that
they
should
forsake
him
,
whom
they
had
loued
and
serued
before
.
But
by
this
we
may
see
,
what
force
there
is
in
sinne
to
besot
and
make
drunken
,
them
who
giue
ouer
themselues
thereto
;
be
it
whoredome
,
the
loue
of
the
world
,
or
any
other
:
For
it
is
able
to
bereaue
them
of
sound
reason
,
to
turne
away
their
delight
from
prayer
,
and
all
good
practise
,
and
to
forget
the
ioy
that
they
had
in
both
,
sometimes
;
and
yet
to
blindfold
them
so
,
that
they
shall
not
suspect
any
danger
to
be
toward
them
for
al
this
,
while
they
may
merrily
serue
their
humour
therein
.
Sampson
and
other
went
farre
this
way
.
And
let
the
best
of
vs
feare
,
lest
we
be
carried
away
of
our
lusts
to
loue
and
like
where
wee
ought
not
,
and
tempt
we
not
God
,
but
let
vs
resist
the
beginnings
of
euill
:
wee
know
little
what
may
befall
vs
in
time
,
if
wee
Note
.
dare
deale
loosely
and
vnfaithfully
with
the
Lord
,
and
suffer
our selues
to
beled
away
from
our
stedfastnes
.
This
boldnes
and
carelesnesse
,
if
it
thus
be
suffered
to
beare
sway
in
vs
,
may
cause
this
scripture
in
time
to
be
said
of
and
verified
in
vs
,
that
we
haue
forsaken
the
Lord
our
strength
.
And
yet
because
men
are
cunning
to
deceiue
themselues
,
hoping
that
as
long
as
they
embrace
not
another
religion
,
they
shall
not
become
such
,
nor
iudged
so
hardly
of
,
though
they
take
vp
their
delight
in
sins
that
please
them
;
I
thought
it
not
therefore
amisse
,
to
giue
this
caueat
,
that
in
vaine
doe
such
men
worship
God
,
though
they
draw
neere
to
him
with
their
bodies
,
while
they
suffer
their
hearts
to
goe
another
way
:
and
it
is
a
kinde
of
forsaking
of
God
,
though
not
in
so
high
a
degree
as
the
other
,
and
as
in
time
they
themselues
are
like
to
come
vnto
,
and
their
labour
is
lost
that
they
bestow
in
seruing
God
,
while
it
is
accompanied
with
such
anoiance
and
vnsauourines
,
he
vtterly
abhorreth
it
.
This
phrase
of
forsaking
God
,
is
taken
from
wedlocke
,
when
either
partie
renounceth
interest
and
fellowship
in
the
other
,
and
departeth
away
:
euen
as
the
phrase
of
[
selling
them
away
]
vsed
in
the
next
verse
on
Gods
part
,
importeth
the
like
action
in
the
Lord
,
as
iustly
giuing
ouer
his
part
in
them
.
As
they
had
resigned
their
right
in
him
,
their
husband
,
(
who
had
married
himselfe
vnto
them
)
vnto
strange
Idols
:
so
the
Lord
put
ouer
his
interest
in
them
,
vnto
strange
Idolaters
,
alienating
himselfe
from
them
,
as
the
commoditie
which
is
sold
changeth
the
owner
,
and
becomes
the
right
of
another
man
.
Now
then
let
not
men
thinke
they
may
at
their
pleasure
breake
their
couenant
(
as
the
knot
of
marriage
)
with
God
;
thinking
they
may
returne
to
him
as
they
list
,
and
when
they
list
,
(
as
Sampson
to
his
companion
,
and
the
Leuite
to
his
concubine
)
for
neither
will
it
be
so
easie
for
them
to
doe
it
,
neither
shall
they
finde
God
so
ready
in
their
hastie
seekings
after
him
,
vpon
each
occasion
to
admit
them
.
And
this
is
said
of
the
peoples
sinne
,
and
by
occasion
thereof
.
Now
we
haue
heard
of
that
,
being
the
first
point
of
the
foure
:
in
these
three
next
Vers.
7.
8.
9.
verses
is
set
down
Gods
displeasure
conceiued
against
them
for
it
.
For
when
they
had
thus
prouoked
him
by
their
sore
transgressions
,
he
prouoked
them
also
,
by
that
which
did
little
like
them
:
for
hee
stirred
vp
the
Philistims
and
Ammonites
against
them
,
who
vexed
them
sore
for
many
yeeres
.
And
this
they
did
,
not
onely
in
the
land
of
the
Ammorites
,
beyond
Iorden
to
the
children
of
Israel
that
dwelt
there
,
but
they
waxed
more
bold
,
and
passed
ouer
Iorden
&
made
warre
with
the
tribe
of
Iuda
,
Beniamin
,
and
Ephraim
:
so
as
they
were
not
able
to
resist
them
.
And
what
should
wee
say
to
all
this
?
It
must
needs
be
granted
,
that
this
was
an
heauy
bondage
that
they
were
vnder
.
But
what
remedie
?
If
it
had
been
any
lesse
,
it
would
not
haue
moued
nor
wrought
vpon
them
.
They
would
not
complaine
,
nor
crie
to
God
for
a
little
.
For
if
they
had
,
they
should
haue
been
heard
,
and
kept
from
so
great
extremities
,
that
they
should
not
haue
vexed
them
.
So
that
,
to
say
no
more
of
this
,
we
may
all
see
here
,
that
when
wee
come
Doct.
vers.
7.
8.
vnder
sore
afflictions
,
which
in
a
manner
take
heart
from
vs
,
and
make
our
liues
wearisome
,
we
may
thanke
our selues
for
it
:
God
vseth
not
to
cast
his
punishments
vpon
men
all
at
once
,
but
by
peece
meale
,
and
by
degrees
,
and
giueth
warning
of
them
for
the
most
part
,
at
least
by
his
word
alwaies
:
that
so
(
as
wise
men
seeing
the
plague
comming
)
they
may
preuent
them
;
or
Prou.
22.
3.
else
he
laieth
his
hand
more
lightly
vpon
them
,
that
they
may
at
the
first
repaire
to
him
,
and
intreate
him
to
stay
it
.
If
it
be
otherwise
,
that
he
suddenly
,
and
at
once
take
away
the
righteous
with
the
wicked
,
they
shall
haue
no
cause
to
complaine
of
that
,
for
they
shall
rest
in
peace
.
If
God
remoue
not
his
punishments
,
yet
if
they
be
reconciled
to
him
,
and
liue
obediently
,
hee
will
giue
them
greater
grace
of
faith
,
hope
,
and
patience
,
to
beare
the
burthen
more
easily
,
and
with
farre
greater
contentment
.
All
the
danger
is
,
if
they
harden
their
hearts
,
and
bow
not
meekely
to
God
vnder
their
burthens
,
that
is
more
against
them
,
then
all
their
outward
calamitie
and
bondage
.
Wee
haue
heard
how
God
punished
the
people
for
their
committing
idolatrie
,
and
suffered
their
enemies
to
oppresse
them
sore
and
a
long-time
.
But
this
was
not
al
which
is
here
expressed
,
though
that
was
very
grieuous
,
as
all
may
well
see
.
But
with
this
,
it
is
to
be
noted
,
how
they
also
by
their
sin
,
turned
the
Sun-shine
of
Gods
fauour
into
most
darke
and
vncomfortable
displeasure
.
This
men
purchase
to
themselues
by
their
wilfulnesse
and
rebellion
,
when
they
might
otherwise
go
out
and
in
before
him
,
to
their
good
liking
,
and
dwell
most
safely
vnder
the
wing
of
his
protection
all
the
day
long
.
What
madnesse
is
it
to
cast
themselues
into
deadly
feares
and
vnquietnesse
and
anguish
of
soule
for
the
Lords
displeasure
,
as
sharpe
arrowes
sticking
Deut.
33.
12.
fast
in
them
,
with
reproch
,
discountenance
of
Gods
seruants
,
and
many
other
crossings
and
discontentments
?
But
of
Gods
anger
and
wrath
,
reade
more
in
Chap.
2.
14.
Here
I
end
.
THE
SIXTIETH
TWO
SERMON
ON
THE
TENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
WE
heard
in
the
former
verses
how
God
afflicted
this
Vers.
9.
people
for
their
sinne
:
in
this
verse
,
the
holy
story
setteth
down
how
this
oppression
by
the
enemies
reached
to
the
people
beyond
Iorden
,
as
well
as
them
that
were
on
this
side
onely
.
Wherein
that
thereat
was
verified
(
whereof
before
hath
been
spoken
)
that
they
and
their
idols
,
should
be
as
snares
vnto
them
,
euen
to
their
destruction
.
But
besides
this
we
see
,
that
this
miserie
did
spred
further
in
time
,
then
to
those
that
were
on
this
side
Iorden
,
for
it
reached
euen
to
the
Israelites
also
,
which
dwelt
beyond
Iorden
.
So
that
although
the
enemies
began
with
them
first
,
who
dwelt
in
the
land
of
the
Amorites
,
yet
seeing
the
people
on
both
sides
of
Iorden
had
communicated
with
the
nations
in
their
sinne
,
they
were
therfore
both
plagued
alike
by
the
enemies
.
And
so
it
fareth
with
vs
:
for
if
many
ioyne
together
in
prouoking
God
,
they
shall
smart
together
,
by
bearing
his
corrections
.
And
though
the
Lord
begin
,
as
I
said
before
of
Shechem
and
Abimelech
,
with
some
at
the
first
apart
,
yet
he
will
,
as
the
fire
burneth
one
house
after
another
,
he
wil
,
I
say
,
deuour
the
rest
with
the
former
at
length
,
as
by
the
plague
we
haue
heard
he
hath
done
.
Now
in
that
it
is
said
in
this
verse
,
that
they
cried
to
the
Lord
,
saying
:
we
Vers.
10.
haue
sinned
,
I
haue
spoken
of
this
before
,
as
also
of
this
,
that
they
were
long
in
miserie
ere
they
complained
,
therfore
I
wil
not
repeate
those
two
points
,
onely
this
here
is
to
be
noted
,
that
they
did
not
crie
vnfainedly
at
the
first
,
but
for
the
smart
they
felt
,
but
hauing
the
repulse
of
God
,
and
they
seeing
that
they
preuailed
not
thereby
,
they
did
after
,
set
themselues
to
seeke
the
Lord
,
and
to
repent
in
the
truth
of
their
hearts
,
as
is
shewed
afterwards
:
and
that
they
did
not
at
their
first
seeking
to
him
,
come
in
true
repentance
,
it
appeareth
by
the
Lords
reiecting
of
their
cries
,
and
his
bidding
them
goe
to
their
gods
,
whom
they
had
serued
,
for
helpe
;
which
hee
would
not
haue
done
,
if
they
had
turned
to
him
in
truth
:
for
hee
is
full
of
compassion
,
and
readie
to
receiue
those
that
are
of
an
vpright
heart
.
Exod.
34.
7.
And
by
this
wee
may
see
,
that
many
men
,
when
they
are
in
extremities
,
Doct.
confesse
their
sinnes
to
God
,
as
Saul
,
when
hee
feared
the
losse
of
his
kingdome
,
and
crie
to
him
,
when
yet
it
is
otherwise
hardly
wrung
from
them
,
neither
doe
it
they
sincerely
;
and
yet
I
will
not
say
,
that
they
here
,
or
that
all
other
such
,
of
whom
I
speake
,
doe
it
in
hypocrisie
:
but
this
I
say
,
that
in
their
Note
.
need
and
hast
they
crie
,
onely
they
consider
not
that
God
looketh
for
truth
at
their
hands
,
neither
resolue
afterwards
to
looke
aboue
all
things
to
keepe
their
couenant
with
God
,
neither
therefore
indeed
doe
so
:
but
like
Ahab
,
bow
for
the
time
as
a
bulrush
,
and
afterward
forgetting
,
through
carelesnes
and
negligence
,
what
they
said
or
promised
;
whereas
they
who
in
truth
and
vnfainedly
repent
,
and
turne
to
God
,
looke
duly
and
constantly
to
their
promise
that
they
made
to
him
,
as
Dauid
did
,
who
said
,
I
haue
sworne
,
and
Psal.
119.
106.
will
performe
it
,
to
keepe
thy
righteous
iudgements
.
And
there
had
need
to
be
no
lesse
in
them
,
that
couenant
with
God
,
a
man
would
thinke
,
vnlesse
they
will
boldly
and
grossely
shew
,
that
they
despise
him
,
and
helpe
to
fill
the
Church
with
reuolters
,
as
they
were
,
that
we
reade
of
in
the
Psalme
.
The
Psalm
.
78.
34.
vse
of
which
I
repeate
not
,
but
referre
the
Reader
to
the
places
before
mentioned
.
Verse
11.
And
the
Lord
said
vnto
the
children
of
Israel
,
Did
not
I
deliuer
you
from
the
Egyptians
,
and
from
the
Amorites
,
and
from
the
children
of
Ammon
,
and
from
the
Philistims
.
12.
The
Zidonians
also
,
and
the
Amalekites
,
and
the
Maonites
did
oppresse
you
,
and
ye
cried
vnto
me
,
and
I
saued
you
out
of
their
hands
.
13.
Yet
ye
haue
for
saken
me
,
and
serued
other
gods
:
wherefore
I
will
deliuer
you
no
more
.
14.
Goe
and
crie
vnto
the
gods
which
yee
haue
chosen
,
let
them
saue
you
in
your
tribulation
.
IN
these
verses
it
followeth
what
God
said
to
them
in
these
their
cryings
The
sense
.
to
him
:
When
the
people
had
called
vpon
God
,
and
began
,
as
it
seemed
,
to
repent
,
God
answered
them
indeed
,
but
sharpely
and
roughly
,
as
appeareth
in
the
text
,
whether
by
the
high
Priest
,
or
by
some
Prophet
.
But
why
he
so
hardly
reproued
them
,
the
reason
was
,
to
awake
them
further
,
and
to
bring
them
to
sound
and
constant
repentance
,
to
the
which
they
were
not
yet
come
vnto
.
As
if
he
should
haue
said
to
them
,
Yee
seeke
to
be
deliuered
,
but
ye
doe
it
,
to
the
end
that
ye
being
set
at
libertie
,
may
returne
to
your
old
byas
againe
,
and
follow
your
lusts
,
and
serue
strange
gods
.
But
who
could
haue
thought
,
that
you
would
hereafter
,
saith
the
Lord
to
them
,
haue
reuolted
from
me
?
Did
you
not
call
vpon
me
at
other
times
,
and
were
heard
?
Is
this
the
first
,
and
when
I
deliuered
you
,
yet
he
haue
forsaken
me
,
as
is
to
bee
seene
this
day
,
for
the
marke
ye
stil
beare
of
it
,
and
haue
cast
me
behind
your
backs
.
I
deliuered
you
from
the
Egyptians
,
Ammorites
,
Ammonites
,
and
other
,
and
in
stead
of
the
thanks
,
ye
by
and
by
forsooke
me
,
and
fell
to
serue
strange
gods
.
O
horrible
!
Thus
therfore
the
Lord
(
as
we
haue
heard
)
now
casteth
them
in
the
teeth
with
their
doings
.
And
namely
with
their
Idols
,
as
if
he
should
haue
said
,
yee
see
now
what
your
gods
(
as
you
call
them
)
are
able
to
doe
for
you
.
For
if
they
could
haue
helped
you
,
I
see
,
that
you
would
neuer
haue
sought
to
me
:
I
will
not
therefore
deliuer
you
,
and
if
you
seeke
to
them
,
ye
see
they
cannot
.
Briefly
to
end
this
;
their
state
being
thus
Doct.
laid
open
by
the
Lord
before
them
,
I
note
(
or
rather
repeate
)
out
of
the
whole
answere
which
the
Lord
makes
them
heere
:
that
it
is
not
so
easie
a
matter
for
men
to
deceiue
him
,
who
knoweth
their
hearts
,
and
the
guile
,
falsehood
and
flattery
,
that
is
in
them
,
as
to
beguile
men
,
who
in
charitie
do
(
as
they
ought
)
iudge
the
best
of
them
by
that
which
they
heare
and
see
.
To
heare
some
men
in
their
good
pangs
,
either
when
some
great
blessing
befalles
them
,
or
when
they
are
held
vnder
by
some
great
affliction
,
(
as
by
the
feare
of
death
)
and
kept
vpon
the
racke
,
or
when
they
haue
heard
some
powerfull
Sermon
which
hath
searched
them
to
the
quicke
,
or
when
they
behold
the
great
workes
of
Gods
power
,
as
thunder
,
lightning
,
winds
and
tempest
by
sea
or
land
,
or
when
they
see
Gods
hand
vpon
other
men
,
or
to
be
heauy
vpon
themselues
any
other
way
:
vpon
such
occasions
(
I
say
)
to
heare
the
speeches
,
and
see
the
behauiours
of
some
men
,
Note
.
what
words
of
thanksgiuing
,
of
trembling
,
of
admiration
,
nay
,
what
confessions
and
prayers
breake
from
them
,
with
earnest
couenants
and
vowes
of
repentance
;
I
say
to
heare
these
things
at
such
times
,
would
make
a
simple-hearted
Christian
crie
out
as
amazed
,
and
not
feare
,
boldly
to
affirme
,
God
be
glorified
;
doubtlesse
these
persons
are
throughly
changed
,
and
truly
penitent
,
and
God
is
in
them
of
a
truth
,
surely
Saul
is
become
a
Prophet
of
God
:
and
thus
in
their
simplicitie
doe
many
iudge
of
such
,
by
occasion
of
that
which
they
see
in
them
:
and
who
,
except
they
bee
well
experienced
,
should
not
say
the
like
in
that
case
,
and
cursed
are
they
that
deceiue
such
:
yet
thus
they
speake
of
them
,
till
they
are
afterward
as
much
astonished
to
see
the
contrary
in
them
.
Thus
wee
see
,
they
deceiue
men
,
whereas
the
Lord
,
as
wee
may
see
in
this
example
,
will
not
,
nor
cannot
bee
so
easily
deluded
by
them
,
neither
wil
so
soone
be
satisfied
with
these
their
speeches
:
but
still
waiteth
for
the
truth
and
vprightnesse
of
such
as
vtter
them
,
and
giues
no
credulous
eare
vnto
them
,
but
doth
more
then
suspect
them
,
for
he
calles
them
to
further
proofe
of
their
soundnes
and
affection
towards
him
,
and
expostulateth
with
them
,
for
that
he
finds
it
not
so
with
them
.
Saul
(
as
1.
Sam.
15.
24.
and
30.
I
said
,
fearing
his
kingdome
)
confessed
the
sin
which
was
laid
to
his
charge
,
1.
Sam.
15.
But
the
Lord
professed
(
for
all
that
)
he
had
reiected
him
,
chap.
16.
1.
Sam.
16.
1.
So
the
people
in
Deuteronomy
being
in
feare
,
and
strongly
possessed
thereof
,
Deut.
5.
29.
in
all
hast
,
protested
they
would
obey
the
Lord
in
all
things
which
Moses
should
tell
them
from
the
mouth
of
God
:
But
the
Lord
smelt
them
and
found
them
out
presently
:
for
thus
he
saith
to
Moses
,
This
people
saith
wel
,
all
that
they
haue
said
:
but
I
will
not
take
their
word
,
and
why
?
Oh
there
is
no
such
heart
in
them
,
saith
he
,
as
their
tongue
would
seeme
to
import
.
For
euen
as
a
leaud
houswife
,
who
is
runne
away
from
her
husband
,
or
any
ill
debter
,
who
is
fled
for
debt
,
if
they
be
taken
and
terrified
with
the
law
,
they
will
not
sticke
to
say
and
sweare
to
any
conditions
which
are
offered
them
,
so
that
the
present
danger
and
shame
may
be
remitted
:
whereas
yet
they
are
as
treacherous
and
loose
afterward
,
as
euer
before
;
as
the
issue
prooues
(
in
theeues
and
other
malefactors
)
euen
so
,
when
vile
persons
are
vnder
Gods
punishments
;
(
from
whom
they
see
,
there
is
no
breaking
away
by
strong
hand
)
what
will
they
not
say
,
in
accusing
and
condemning
themselues
?
Nay
,
who
can
shame
them
as
they
will
themselues
for
their
sinnes
?
or
who
can
so
denounce
and
pleade
against
them
as
themselues
?
What
will
they
not
promise
,
vpon
condition
of
release
from
the
present
woe
they
are
in
?
And
yet
when
these
men
come
to
the
triall
,
they
flie
touch
,
and
recoile
againe
,
as
if
there
were
no
witnesse
to
conuince
them
,
and
as
if
all
they
said
,
had
been
spoken
in
a
trance
.
Oh
therefore
,
those
forced
exclamations
and
complaints
,
which
either
for
horror
and
feare
a
grieued
soule
maketh
,
or
which
a
body
pinched
,
and
in
distresse
,
compell
a
man
vnto
:
how
may
they
be
taken
for
approoued
testimonies
of
repentance
,
either
by
themselues
,
or
by
other
?
Yea
such
as
know
they
haue
often
abused
the
Lord
thus
,
(
as
if
they
had
him
at
command
to
order
him
as
they
list
,
vpon
each
flattering
promise
,
whereas
it
is
his
wonderfull
mercy
that
hee
will
forbare
them
,
and
offer
them
meanes
of
searching
themselues
better
:
let
them
repent
therefore
of
this
playing
wily
beguily
with
God
:
Oh
how
should
this
terrifie
them
,
and
scare
them
,
that
the
Lord
still
counts
them
but
hollow
persons
,
rotten
at
the
heart
,
and
false
in
their
couenant
,
and
therefore
that
hee
will
at
one
time
or
other
,
reckon
with
them
for
all
their
villany
and
hypocrisie
,
which
they
durst
couer
vnder
the
vizard
speeches
of
humblenes
and
truth
.
As
for
vs
,
who
haue
learned
and
practised
better
,
let
vs
beware
that
,
as
Paul
1.
King
.
5.
22.
bids
Timothy
,
not
to
lay
hands
suddenly
vpon
any
;
so
that
we
doe
not
lightly
iudge
well
or
commend
the
estate
of
any
man
vpon
so
slender
euidence
,
let
his
constancie
speake
for
him
:
time
(
the
mother
of
truth
)
shall
prooue
him
:
in
the
meane
season
,
lift
not
thou
such
an
one
vp
to
the
third
heauen
in
one
moode
,
when
in
another
thou
shalt
bee
vrged
to
condemne
to
the
nethermost
hell
:
but
be
sober
,
and
leaue
him
to
God
,
to
whom
(
as
to
his
master
,
who
knowes
him
)
he
standeth
or
falleth
.
More
particularly
in
these
two
verses
,
he
telles
them
what
deliuerances
he
Vers.
11.
12.
had
wrought
for
them
,
bringing
his
benefits
to
their
remembrance
,
to
prick
their
consciences
.
And
therefore
to
speake
the
truth
,
what
incouragement
Doct.
of
verse
11.
12.
could
they
haue
in
comming
to
God
in
their
need
for
helpe
,
whom
they
had
dealt
so
treacherously
with
before
?
especially
,
they
hauing
no
testimonie
,
that
they
came
in
remorse
and
shame
for
their
former
reuolts
,
and
with
firme
and
resolute
perswasion
,
both
that
God
would
pardon
them
,
and
that
themselues
would
no
more
fal
from
him
.
So
,
how
can
any
of
vs
in
our
need
,
doe
as
they
did
,
but
we
must
looke
for
the
like
answer
from
him
?
And
so
we
haue
,
though
not
by
voice
from
heauen
,
yet
by
the
fearefull
accusation
of
our
consciences
,
and
by
his
word
in
canonicall
Scripture
.
And
as
for
men
that
haue
bin
so
dealt
with
by
any
neighbours
,
yea
though
it
be
but
once
,
if
they
haue
been
beneficiall
to
them
,
they
wil
soone
shew
them
their
minds
,
that
is
,
how
greatly
they
detest
such
vnthankfulnesse
and
falsehood
.
But
how
we
should
be
moued
by
the
hearing
of
Gods
benefits
brought
to
our
remembrance
,
and
of
such
like
matter
I
haue
spoken
largely
in
the
second
Chapter
,
vers.
1.
2.
3.
This
speech
of
the
Lord
,
namely
,
[
I
will
deliuer
you
no
more
]
because
afterwards
Vers.
1●
.
he
did
deliuer
them
,
giuing
occasion
of
some
doubt
and
difficulty
,
is
to
be
considered
of
vs
accordingly
,
I
meane
with
more
regard
.
His
meaning
is
this
:
Yee
(
O
people
vnworthy
to
be
beloued
)
haue
abused
my
facilitie
and
gentlenesse
,
and
you
seeing
me
easily
entreated
heretofore
to
helpe
you
,
plied
mee
with
your
cries
and
complaints
,
till
yee
had
gotten
that
yee
would
haue
,
euen
deliuerance
from
your
enemies
,
naming
many
sorts
vnto
them
.
But
when
yee
got
once
elbow
roome
,
saith
the
Lord
,
(
whereas
I
looked
to
haue
been
the
God
of
your
worship
and
seruice
,
aswell
as
of
your
saluation
)
ye
turned
your
backs
vpon
me
,
and
rebelled
against
me
:
If
this
bee
the
fruit
of
my
loue
and
tendernesse
,
that
I
must
haue
the
worke
to
deliuer
you
,
but
euery
stocke
and
stone
,
euery
Idoll
of
Ammon
,
Moab
,
&c.
go
away
with
the
thanks
and
reuerence
,
and
get
all
the
obedience
and
worship
from
me
,
I
will
helpe
you
no
more
,
except
I
see
better
fruit
come
of
it
:
and
otherwise
I
haue
done
with
you
,
goe
seeke
to
them
whom
yee
serue
for
succour
and
reliefe
.
So
then
we
see
this
refusall
is
conditionall
:
and
is
applied
to
them
for
their
former
idolatry
,
and
their
present
vnsound
dealing
,
and
reacheth
onely
to
the
present
time
,
though
they
cried
vnto
him
:
as
if
he
had
said
:
At
this
time
,
in
the
case
you
are
in
,
I
will
not
deliuer
you
,
I
will
not
helpe
you
,
as
fast
as
you
complaine
,
but
when
I
shall
see
it
meete
,
that
is
,
when
I
shall
see
your
repentance
sound
,
then
I
will
giue
you
another
answer
.
So
that
it
is
manifest
I
say
,
that
he
speaketh
but
conditionally
,
and
thus
we
must
Doct.
vnderstand
it
;
for
otherwise
(
they
not
hauing
committed
the
vnpardonable
sin
)
this
speech
should
haue
been
contrarily
●●
other
Scripture
.
Where
the
thing
which
is
to
be
noted
is
this
:
that
God
after
the
manner
of
men
,
sheweth
his
fearefull
speeches
,
as
hee
did
heere
,
that
he
is
offended
with
vs
,
Note
.
(
and
for
the
same
cause
doth
oft
afflict
vs
)
to
the
end
he
may
make
vs
search
out
,
see
,
and
feele
some
special
sinnes
,
they
are
fore
and
grieuous
in
his
sight
,
and
yet
of
vs
nothing
or
little
regarded
.
By
this
meanes
therefore
,
he
bringeth
vs
to
such
a
sense
of
them
,
that
we
are
not
able
to
looke
vp
,
but
our
hart
(
to
the
iudgement
of
flesh
)
doth
faint
within
vs
,
as
may
bee
seene
in
these
heere
.
This
Dauid
felt
,
when
he
said
,
Innumerable
troubles
haue
compassed
me
,
Psalm
.
40.
12.
my
sinnes
haue
taken
such
hold
of
me
,
that
I
am
not
able
to
looke
vp
:
they
are
more
in
number
then
the
haires
of
mine
head
,
therefore
mine
heart
faileth
Psalm
.
32.
4.
me
.
So
in
another
Psalme
,
we
may
see
the
like
.
This
doe
mens
sinnes
bring
them
to
,
when
God
citeth
them
,
and
seeth
it
expedient
to
awake
them
,
though
he
doe
not
this
often
,
especially
to
the
reprobate
,
and
yet
with
slender
,
or
rather
no
vse
nor
benefit
to
them
,
when
he
doth
it
;
they
haue
so
many
shifts
to
wash
it
away
,
and
so
harden
their
hearts
,
that
they
cannot
profit
thereby
,
but
with
great
vse
and
comfort
to
his
owne
children
,
in
the
end
especially
,
how
terrible
and
feareful
soeuer
the
beginnings
and
proceedings
also
sometime
are
,
or
seeme
to
be
vnto
them
.
And
so
he
terrifies
many
at
their
first
conuersion
with
the
feeling
of
his
wrath
and
heauy
displeasure
iustly
kindled
against
them
,
for
the
odiousnesse
and
detestation
of
their
liues
past
,
so
that
they
fall
into
a
kind
of
despaire
,
as
the
people
in
the
Acts
did
at
Peters
sermon
,
saying
:
Men
and
brethren
what
Actes
2.
37.
shall
we
doe
?
And
yet
a
little
before
,
they
made
light
of
their
sinnes
,
which
then
so
pricked
their
consciences
,
and
had
no
sense
of
them
.
By
all
this
that
hath
been
said
of
this
matter
,
we
may
gather
,
what
manner
of
thing
sinne
is
,
if
it
appeare
in
the
proper
colours
of
it
,
and
as
it
is
indeed
;
to
wit
,
the
most
Note
.
fearefull
of
all
things
.
Many
thinke
this
true
that
I
say
,
of
murther
,
adulterie
,
idolatrie
,
and
such
like
.
But
the
truth
that
I
haue
vttered
,
is
verified
of
other
sins
also
,
which
yet
seeme
lesse
odious
:
as
of
anger
,
impatience
,
worldlinesse
,
distrust
,
tetchinesse
,
pride
of
heart
,
sloth
and
idlenesse
,
the
leaudnes
of
the
eie
,
self-loue
,
deceiuing
,
reuenge
,
and
the
rest
whatsoeuer
they
be
,
if
they
come
clearely
to
the
conscience
to
be
felt
and
duly
considered
.
And
because
we
make
them
such
common
matters
,
and
are
so
little
grieued
for
them
,
the
Lord
is
therefore
driuen
to
awake
vs
,
as
heere
hee
did
this
people
,
to
make
vs
astonished
,
and
stung
at
the
heart
for
those
sinnes
which
wee
thought
were
small
,
or
none
at
all
,
while
wee
lay
nuzled
and
drowned
in
them
.
For
if
God
open
our
eyes
once
,
to
see
them
as
they
are
to
be
seene
,
and
as
they
may
be
felt
,
with
the
shame
,
foulenesse
,
basenesse
,
sottishnesse
in
the
Note
.
committing
of
them
,
and
the
danger
that
they
bring
;
wee
iudge
euen
so
of
them
,
as
well
as
of
the
rest
..
For
what
horror
doth
adultery
breed
,
when
it
is
thought
of
after
the
committing
?
it
is
as
an
arrow
shot
through
the
liuer
?
But
of
that
,
ve
will
say
,
there
is
no
doubt
:
so
what
is
anger
,
when
it
is
past
,
to
him
that
offended
by
it
but
shame
,
and
so
I
may
say
of
all
other
.
A
view
hereof
,
may
bee
taken
in
Saul
,
when
God
pursued
him
for
his
sinne
,
and
made
him
crie
out
,
saying
:
What
shall
I
doe
?
for
God
hath
forsaken
me
,
1.
Sam.
28.
15.
and
speaketh
no
more
to
me
.
And
what
torment
(
thinke
wee
)
felt
Iudas
,
when
of
himselfe
he
said
,
I
haue
sinned
in
betraying
the
innocent
blood
?
And
when
his
sinne
so
wounded
his
conscience
,
that
the
halter
made
an
end
of
his
life
?
And
Adams
transgression
also
,
which
was
diuers
from
both
the
other
,
what
wrought
it
vpon
him
?
was
he
not
so
terrified
for
it
,
that
he
fled
from
Gods
presence
as
farre
as
he
could
,
to
hide
himselfe
in
the
thicket
Genes.
3.
8.
among
the
trees
?
And
if
I
should
reckon
vp
an
hundred
more
,
who
all
sinned
in
a
diuers
manner
,
one
from
the
other
;
which
of
them
hath
not
abhorred
his
owne
,
as
if
no
other
had
been
so
vile
,
when
God
makes
him
see
it
.
Therefore
the
Martyrs
,
rather
then
they
would
commit
sinne
against
their
Note
.
conscience
,
and
feele
the
terrour
of
it
,
chose
to
lose
their
liues
rather
,
as
wee
may
reade
plentifully
in
the
booke
of
Monuments
.
True
it
is
,
men
doe
not
alwaies
see
,
nor
feele
this
,
neither
can
they
be
brought
to
be
moued
and
astonished
for
their
sinne
,
except
they
be
by
the
Lords
strong
hand
thus
forced
and
vrged
.
But
by
this
(
to
end
the
matter
in
hand
,
we
may
iudge
what
shall
be
the
horror
of
the
Iudgement
day
it selfe
,
when
all
such
things
shall
fully
be
made
manifest
.
And
for
vse
of
all
this
,
let
vs
learne
,
seriously
to
haue
all
sinne
in
horror
and
detestation
,
yea
euen
then
,
when
it
puts
on
an
harlots
face
,
and
hath
most
force
to
deceiue
vs
;
lest
that
which
we
heare
,
strike
and
wound
vs
at
the
heart
,
when
wee
looke
for
no
such
thing
,
but
shall
find
it
most
deadly
vnwelcome
vnto
vs
.
Another
thing
herein
to
be
marked
,
is
,
that
although
they
had
dealt
deceitfully
Doct.
2.
with
the
Lord
,
both
in
their
former
abuses
of
their
deliuerances
,
and
now
also
in
their
complaint
which
they
make
for
new
helpe
:
yet
the
Lord
leaues
them
not
in
this
case
,
which
had
been
enough
to
haue
hardned
them
,
and
made
them
quite
desperate
.
But
euen
by
these
words
of
defiance
,
whereby
hee
seemeth
wholly
to
abandon
them
from
protection
,
yet
secretly
he
drawes
them
to
a
deeper
searching
into
themselues
,
and
to
a
far
more
serious
meditation
on
their
estate
,
that
so
hee
might
grant
them
their
desire
,
and
receiue
them
to
fauour
againe
.
Oh
vnspeakable
and
admirable
Note
.
kindnesse
of
the
Lord
,
thus
to
draw
water
out
of
the
rocke
,
and
to
fetch
light
(
as
it
were
)
out
of
darknesse
.
If
God
be
so
gracious
to
his
children
when
he
seemeth
to
frowne
;
then
how
sweete
and
pleasant
is
his
amiable
countenance
?
and
how
delightfull
are
his
promises
and
his
incouragements
?
If
he
cannot
forget
himselfe
so
farre
to
his
children
(
though
degenerate
)
as
to
put
off
the
habit
of
affection
towards
them
,
euen
when
he
would
play
the
Iudge
:
then
how
pleasant
is
his
louing
kindnesse
?
Therefore
,
although
it
is
not
easie
for
him
that
is
fallen
,
and
departed
from
God
,
to
see
this
intent
of
God
toward
him
,
in
the
time
of
his
threats
and
terrors
,
yet
they
knowing
it
to
bee
so
,
they
must
grow
to
beleeue
it
,
in
the
time
of
their
neede
,
for
it
magnifieth
Gods
deepe
rooted
and
tender
loue
to
his
children
,
when
they
haue
offended
,
and
it
makes
matter
of
vnfained
thankes
and
praise
,
when
the
worst
end
of
his
anger
and
displeasure
shall
appeare
to
haue
been
this
,
that
remorse
and
repentance
might
be
wrought
in
those
who
had
offended
him
,
that
so
they
may
be
receiued
of
him
againe
.
The
vngodly
see
not
,
neither
finde
any
such
fruite
of
Gods
renouncing
their
complaints
and
confessions
,
or
his
terrors
of
word
and
workes
against
them
for
their
sinne
:
his
voyce
is
as
the
voyce
which
sounds
in
a
deafe
mans
eare
:
or
if
they
heare
Rom.
7.
8.
it
,
they
either
rebell
the
more
,
or
else
runne
away
from
him
through
feare
?
Gen.
3.
10.
But
did
this
present
terror
so
worke
in
these
?
No
,
the
Lord
meant
better
to
them
,
though
he
spake
roughly
,
(
because
indeed
faire
speech
was
no
fit
medicine
for
their
disease
)
and
they
were
drawne
to
him
by
the
secret
condition
,
more
then
driuen
from
him
by
the
open
threat
.
So
strangely
doth
the
same
speech
and
word
of
God
instruct
or
teach
wisedome
,
yea
put
hope
into
the
beleeuer
:
and
vtterly
disanimate
and
turne
off
the
wicked
,
or
at
least
no
whit
profit
them
.
For
as
God
intendeth
a
thing
,
so
shall
it
worke
:
all
shall
worke
for
the
best
to
them
to
loue
God
:
Sweetnes
shall
come
out
of
bitternes
Rom.
8.
28.
to
them
:
whereas
the
other
hauing
no
such
promise
,
finde
no
such
effect
.
Christ
(
saith
the
text
)
looked
vpon
Iudas
comming
to
betray
him
:
Luk.
22.
47.
and
so
did
he
(
as
Matth.
chap.
26.
reports
)
looke
vpon
Peter
,
hauing
denied
him
:
These
lookes
were
frowning
lookes
both
of
them
:
but
the
worke
of
Matth.
26.
61.
them
was
diuers
:
Peter
by
that
looke
was
touched
with
compunction
,
and
went
out
a
repentant
person
:
the
other
an
harned
and
wretched
person
,
not
mollified
by
the
same
aspect
,
because
there
was
no
bountie
in
it
.
Lastly
by
this
point
,
let
Gods
children
learne
a
double
dutie
,
as
well
as
3
take
occasion
of
thanksgiuing
:
I
say
such
of
them
as
haue
declined
and
gone
out
of
compasse
,
let
them
wisely
obserue
what
Gods
meaning
is
toward
them
in
his
word
or
workes
of
affliction
.
Let
them
first
take
heed
,
lest
they
giue
eare
to
his
subtiltie
who
would
prompt
them
with
this
suggestion
,
Thou
art
alreadie
gone
from
God
:
and
behold
now
he
seekes
to
be
rid
of
Note
.
thee
altogether
,
and
to
feare
thee
quite
from
him
.
Auoid
Satan
(
let
them
say
)
this
were
to
renounce
my
right
in
God
by
faith
,
and
his
right
in
me
,
which
is
his
free
loue
:
this
were
to
put
no
difference
betweene
the
beleeuers
priuilege
,
and
the
vnbeleeuer
.
No
,
no
,
this
dealing
of
God
,
I
see
is
,
as
it
was
to
his
people
of
Israel
,
and
the
Niniuites
:
it
hath
a
condition
annexed
to
it
,
which
argueth
,
God
is
more
desirous
to
forgiue
me
,
restore
me
,
heale
and
settle
me
in
good
estate
againe
,
then
to
forsake
me
.
If
hee
had
meant
so
,
what
needed
he
to
haue
redeemed
me
at
all
?
or
now
to
haue
spoken
conditionally
?
Therfore
I
will
euer
hereafter
highlier
esteeme
of
that
life
which
hath
the
promise
of
Gods
fauour
annexed
thereto
:
and
whereas
I
see
my selfe
now
frowned
vpon
by
the
Lord
for
my
boldnes
&
wilfulnes
in
stolne
liberties
taking
,
and
the
pleasures
of
sinne
,
my
peace
wasted
,
my
spirit
abated
,
my
faith
weakned
,
my
ioy
,
willingnes
to
pray
,
&c.
appalled
:
I
will
therfore
now
giue
my selfe
no
peace
,
till
I
haue
searched
out
my
sinnes
,
repented
Note
.
of
my
houerly
confessing
them
,
and
my
drowsie
sottish
lying
in
them
:
I
wil
not
cease
powring
out
my
soule
to
the
Lord
,
that
his
terrors
may
astonish
me
,
and
driue
me
to
lay
my
sinne
to
heart
,
and
to
bee
so
ashamed
of
them
,
that
God
may
accept
my
humiliation
and
sorrow
,
and
giue
me
faith
to
rest
in
his
promise
of
pardoning
and
restoring
me
againe
.
Secondly
,
let
this
also
teach
Gods
people
to
indent
seriously
with
the
Lord
,
to
vse
his
former
blessing
and
old
deliuerances
past
thankfully
,
if
they
desire
to
obtaine
new
:
remembring
how
God
here
vpbraides
these
Israelites
,
saying
:
How
dare
ye
come
to
demaund
deliuerance
at
my
hand
,
hauing
so
shamefully
abused
the
former
?
In
these
words
[
goe
crie
to
your
gods
,
&c.
]
Doth
God
(
thinke
we
)
bid
them
Vers.
14.
The
opening
it
.
goe
and
sinne
?
No
,
in
no
wise
:
but
he
speaketh
,
as
he
doth
oft
times
in
the
Scriptures
,
in
another
manner
then
the
words
seeme
to
meane
,
which
if
we
marke
not
,
wee
shall
easily
fall
into
great
errors
and
absurditie
.
It
is
a
most
grieuous
casting
them
in
the
teeth
,
by
an
ironicall
mocking
of
them
with
their
Idolatrie
:
as
if
he
should
say
,
Now
yee
proue
and
see
what
your
gods
can
doe
.
As
Elias
did
the
like
to
the
prophets
of
Baal
,
when
he
bad
them
cry
aloud
to
their
god
Baal
:
perhaps
he
is
asleepe
(
saith
he
,
&c.
)
he
did
not
(
all
1.
King
.
18.
27.
may
so
meane
)
that
they
should
crie
to
him
,
but
to
vrge
to
marke
well
what
a
god
they
worshipped
.
Therefore
by
thus
speaking
,
and
bidding
them
goe
seeke
helpe
at
their
Doct.
Idols
hands
,
they
hauing
shaken
off
the
Lord
,
he
teacheth
vs
(
as
it
standeth
with
good
reason
)
that
they
whom
wee
haue
serued
,
and
committed
our selues
to
,
must
pay
vs
our
wages
:
and
to
them
the
Lord
iustly
doth
,
and
will
send
vs
to
their
patronage
in
our
greatest
need
,
euen
to
our
conuiction
and
horror
,
yea
destruction
,
if
he
take
vs
not
,
as
he
did
these
here
,
to
his
mercie
.
Contrariwise
,
but
yet
according
to
the
same
equitie
our
Sauiour
answered
Peter
,
when
he
said
,
that
he
and
his
fellowes
had
forsaken
all
,
and
followed
Matth.
19.
29.
him
,
and
therfore
asked
him
,
what
they
should
haue
,
he
said
an
hundred
fold
here
,
and
after
eternall
life
.
They
therfore
that
haue
trusted
,
and
still
doe
in
man
,
and
haue
made
flesh
their
arme
,
shall
know
by
experience
one
day
,
that
they
haue
trusted
to
a
bruised
reede
.
So
God
will
answere
the
workers
of
iniquitie
,
that
serue
Satan
,
Depart
from
me
,
I
know
you
not
.
So
let
them
know
whose
portion
is
Luke
13.
27.
in
stolne
pleasures
of
sinne
,
that
there
will
come
a
time
when
they
shall
be
infinitly
more
better
,
then
euer
they
were
sweete
,
and
that
thereafter
they
Note
.
shall
feele
smart
and
sorrow
in
full
measure
,
when
there
shall
be
no
remedie
Reuel.
18.
7.
nor
redresse
.
So
Papists
shall
be
sent
for
helpe
to
their
Pope
,
Saints
,
Pardons
,
Pilgrimages
.
For
God
doth
threaten
all
such
impenitent
ones
,
who
haue
cast
him
off
by
their
dead
workes
,
that
as
he
neuer
did
,
so
hee
neuer
will
acknowledge
them
for
his
.
And
such
patrons
they
shall
then
finde
to
bee
cold
comforters
in
those
torments
,
which
they
shall
feele
,
as
for
their
other
sinnes
,
so
by
the
remembring
how
they
sought
shelter
by
and
from
them
,
vnto
whose
seruice
in
their
life
time
they
addicted
themselues
.
Thus
a
wise
parent
,
guide
,
or
superiour
is
taught
to
answere
a
scape-thrift
and
lewd
wretch
,
that
hath
brought
himselfe
into
need
,
prison
,
and
miserie
;
by
idlenesse
,
gaming
,
prophanenes
,
bad
companionship
,
and
such
like
doings
,
when
hee
seekes
to
them
for
helpe
;
thus
(
I
say
)
hee
is
to
answere
him
:
Get
you
to
them
,
to
whom
,
and
whose
counsell
ye
haue
hearkened
and
followed
:
who
(
it
may
be
)
are
in
the
same
miserie
,
or
worse
then
themselues
are
in
,
and
therefore
vnfit
enough
to
succour
or
helpe
them
.
And
if
God
manifest
his
nature
here
,
that
this
shall
be
his
answere
to
such
as
liue
after
this
manner
,
then
let
vs
learne
and
conclude
,
that
no
man
shall
end
well
an
euill
life
:
this
being
added
,
vnlessed
it
be
changed
before
by
repentance
:
and
therefore
that
it
had
been
good
for
such
that
they
had
neuer
been
borne
.
Briefly
to
conclude
this
doctrine
with
some
other
vses
thereof
:
wee
see
secondly
by
this
,
that
God
doth
import
no
lesse
,
then
that
(
by
the
law
of
like
equitie
,
and
by
vertue
of
a
farre
stronger
couenant
)
if
this
people
had
persisted
faithfull
in
his
seruice
,
he
could
not
haue
denied
their
suite
for
help
and
defence
against
their
enemies
.
Otherwise
,
by
what
reason
doth
he
now
shake
them
off
,
and
send
them
to
their
Idols
,
whom
they
had
serued
?
except
he
had
meant
,
that
himselfe
would
haue
besteadded
them
,
if
they
had
cleaued
to
him
for
succour
by
faith
,
&
attended
him
by
bringing
forth
the
fruit
of
their
confidence
,
I
meane
obedience
.
And
what
a
sweet
prerogatiue
is
this
for
which
wee
haue
the
expresse
grant
of
the
King
of
heauen
,
that
so
long
as
we
keep
a
couenant
with
God
,
so
oft
we
may
also
claime
from
him
(
in
reuerence
be
it
spoken
)
the
libertie
of
sonnes
and
seruants
,
to
bee
defended
and
guarded
against
all
inward
or
outward
aduersarie
power
of
our
saluation
?
This
is
that
approching
with
confidence
to
the
throne
of
grace
,
this
is
that
freedom
of
spirit
which
calls
God
father
,
whether
the
resistance
be
made
by
some
lust
,
or
some
diuels
instruments
,
or
the
diuel
himselfe
:
what
libertie
is
this
,
that
a
Christian
may
(
with
hope
which
will
not
make
him
ashamed
)
Rom.
5.
5.
pray
against
it
,
with
assurance
of
being
heard
,
euen
as
Christ
himselfe
was
in
that
which
he
besought
his
father
for
?
And
why
?
Because
he
is
within
the
couenant
,
and
therefore
warreth
against
all
euill
,
therefore
hee
may
boldly
pray
for
grace
against
it
,
that
he
be
not
foiled
:
for
he
is
about
Gods
worke
,
and
the
Lord
is
a
louing
Master
,
he
will
not
see
his
seruant
frustrated
of
his
hope
in
his
seruice
.
Thirdly
,
these
words
note
out
this
,
That
it
is
wisedome
for
a
man
to
bestow
his
chiefe
cost
there
,
whence
hee
lookes
for
best
recompence
,
and
acknowledgement
in
the
time
of
most
need
.
The
steward
in
his
kinde
,
is
commended
for
this
policie
:
who
would
shew
curtesie
to
such
as
he
knew
in
a
Luk.
16.
4.
day
of
hardnesse
and
want
,
would
be
readiest
to
remember
it
with
thankes
and
requitall
.
The
contrary
folly
the
Apostle
to
the
Romanes
taxeth
;
what
fruite
had
ye
of
those
things
whereof
yee
are
now
ashamed
?
A
man
is
not
ashamed
of
that
labour
which
hath
brought
him
in
plentifull
gaine
;
but
of
that
which
answers
not
his
cost
and
hope
.
Men
that
haue
runne
themselues
Rom.
6.
21.
out
of
breath
all
their
life
,
groping
after
a
blind
happinesse
,
in
their
vnprofitable
,
superstitious
,
prophane
course
;
at
length
seeing
themselues
deceiued
,
wish
they
had
serued
a
Master
who
might
haue
saued
them
and
receiued
them
into
euerlasting
habitations
:
But
he
answers
them
,
bidding
them
go
,
see
,
if
their
money
will
saue
them
(
their
god
)
or
their
lusts
(
their
masters
)
:
as
for
me
,
I
had
none
of
their
seruice
,
neither
shal
they
haue
any
wages
from
me
.
Thus
the
Lord
is
faine
to
vpbraid
men
(
though
not
by
word
,
saying
:
Go
to
your
Idols
,
yet
in
effect
,
in
that
he
leaueth
them
shiftlesse
)
or
else
who
should
perswade
one
of
an
hundred
,
that
he
soweth
among
thornes
,
or
loseth
his
labour
and
cost
,
when
he
casteth
it
,
and
himselfe
away
vpon
one
Idoll
(
a
broken
staffe
)
or
other
?
And
the
truth
is
,
such
a
bewitching
nature
these
Idols
are
of
,
(
not
Popish
onely
,
but
spirituall
also
,
set
vp
in
the
loue
of
the
heart
)
that
they
possesse
their
seruants
with
an
opinion
of
fruite
,
which
is
to
be
obtained
,
(
if
they
could
hit
vpon
it
)
till
at
length
with
other
like
themselues
,
when
time
and
strength
,
thrift
and
cost
is
all
spent
and
wasted
,
they
crye
out
miserably
,
(
like
theeues
at
gallowes
)
they
were
deceiued
:
leauing
an
example
for
others
(
if
they
bee
wise
)
to
profit
by
;
as
for
themselues
,
neither
rule
nor
example
could
doe
them
good
,
as
wofull
experience
witnesseth
in
too
many
other
.
Vers.
15.
And
the
children
of
Israel
said
vnto
the
Lord
,
Wee
haue
sinned
,
doe
thou
vnto
vs
whatsoeuer
please
thee
:
onely
we
pray
thee
to
deliuer
vs
this
day
.
16.
Then
they
put
away
the
strange
gods
from
among
them
,
and
serued
the
Lord
:
and
his
soule
was
grieued
for
the
miserie
of
Israel
.
THe
people
hauing
receiued
an
hard
and
sharpe
answere
of
the
Lord
to
them
,
to
wit
,
that
hee
would
not
heare
them
,
laid
it
neere
to
heart
,
and
The
sense
of
verse
15.
16.
cried
againe
to
the
Lord
(
how
soone
after
,
it
is
not
here
expressed
)
confessing
their
sinnes
,
casting
away
their
Idols
,
(
which
at
their
first
suing
to
God
they
did
not
)
:
now
in
stead
thereof
,
they
serued
the
Lord
,
whom
they
had
forsaken
,
and
beside
all
this
,
they
submitted
themselues
to
him
,
to
doe
what
he
would
to
them
,
resting
confidently
perswaded
of
his
mercie
,
and
so
obtained
deliuerance
,
which
they
had
earnestly
sued
for
and
sought
,
out
of
that
present
calamitie
:
for
the
Lord
was
intreated
of
them
,
and
granted
their
desire
.
Now
if
it
seeme
strange
to
any
,
that
in
their
first
crying
to
God
,
their
sute
Doct.
ver.
15.
16
was
reiected
,
wee
must
know
,
that
they
sought
not
to
him
for
it
in
the
vprightnesse
of
their
hearts
,
as
is
said
before
;
and
therfore
God
meant
to
hold
them
on
the
racke
,
as
it
were
,
and
not
onely
to
keepe
them
in
suspence
,
but
also
to
hold
them
in
a
deepe
feare
,
by
denying
helpe
to
them
.
Secondly
,
to
bring
them
to
a
through
repentance
,
as
indeed
now
they
did
shew
signes
of
it
,
and
those
also
effectuall
,
which
they
did
not
before
:
and
for
this
purpose
he
draue
them
more
throughly
to
examination
of
them
themselues
,
then
they
had
done
before
.
So
that
we
see
at
first
,
they
gladly
would
haue
been
deliuered
,
but
in
the
meane
while
they
would
not
cast
away
their
Idols
and
other
sinnes
,
but
would
still
walke
in
the
waies
of
their
owne
hearts
.
Which
setteth
before
vs
a
common
disease
,
that
is
too
oft
euen
in
Gods
deare
children
:
that
in
our
afflictions
we
crie
to
God
for
mercy
and
helpe
,
and
faine
would
haue
the
punishment
taken
away
,
but
so
,
that
we
would
haue
libertie
to
liue
as
we
did
before
,
and
hold
fast
our
sinnes
still
,
and
abide
in
them
,
Note
.
for
they
are
dearer
to
vs
then
our
owne
flesh
.
Euen
after
this
manner
many
of
vs
too
oft
and
boldly
deale
with
the
Lord
:
so
that
repentance
is
hardly
attained
vnto
,
no
,
not
euen
then
,
when
we
are
to
sue
to
the
Lord
for
ease
in
our
trouble
.
As
may
bee
seene
in
Dauid
himselfe
in
the
32.
Psalme
,
that
it
Psalm
.
32.
5.
was
painefull
to
him
to
confesse
against
himselfe
:
we
need
not
the
speech
of
the
people
of
Anothoth
to
Ieremie
,
to
preach
vnto
vs
pleasant
things
:
and
againe
,
that
we
will
not
heare
the
law
of
this
thy
Lord
:
neither
to
follow
Demetrius
the
siluer
Smith
in
the
booke
of
the
Actes
;
for
these
were
wicked
Actes
.
11.
25.
both
of
them
.
And
how
did
they
foile
themselues
;
they
of
Anathoth
,
to
retaine
their
pleasures
;
the
other
to
vphold
his
wicked
gaine
?
But
that
it
should
be
so
with
vs
in
any
manner
,
who
are
of
the
better
sort
,
how
can
it
be
borne
!
And
yet
it
may
iustly
be
complained
of
,
Oh
euen
the
better
sort
of
men
will
not
be
reformed
.
Insomuch
,
that
when
affliction
is
vpon
them
,
of
which
they
would
most
willinglie
bee
eased
,
yet
they
cannot
be
brought
to
see
or
amend
any
thing
that
is
amisse
,
because
they
flatter
themselues
,
&
are
great
in
their
owne
eies
,
while
their
iniquitie
is
found
worthy
to
be
hated
.
And
yet
there
are
worse
then
these
,
who
murmur
vnder
their
affliction
,
and
doe
what
they
can
,
to
hide
their
sinnes
.
And
here
more
particularly
,
as
it
is
cleare
,
that
this
people
saw
they
did
euil
2
in
worshipping
strange
Gods
,
but
would
not
acknowledge
it
,
til
God
draue
them
to
it
by
his
sore
iudgements
:
So
when
we
see
,
and
will
not
see
,
how
we
prouoke
him
by
any
of
our
speciall
sinnes
,
let
vs
feare
,
that
he
will
,
if
wee
will
not
abhorre
,
and
be
weary
of
them
by
his
instructions
,
and
warnings
which
he
giueth
vs
,
that
he
will
(
I
say
)
bring
vs
thereto
by
sharpe
correction
.
So
that
the
best
is
to
iudge
our selues
,
that
we
be
not
iudged
of
the
Lord
.
But
by
this
,
that
the
Lord
so
hardly
vrging
this
people
,
they
fell
to
a
more
serious
searching
into
themselues
,
and
so
came
to
better
state
,
wee
may
see
,
that
as
hardly
as
Gods
people
are
brought
to
confesse
and
renounce
their
sinnes
,
hauing
fallen
,
as
at
sometimes
they
haue
done
;
yet
when
they
see
and
feele
the
hand
of
God
against
them
,
and
no
release
nor
issue
of
their
trouble
is
seene
by
them
;
many
are
drawne
thereby
to
sorrow
and
repentance
.
But
when
they
haue
not
felt
Gods
anger
kindled
against
them
for
their
sinnes
first
,
they
can
hardly
for
the
most
part
,
abide
to
be
told
of
them
,
nor
to
heare
of
his
iudgements
for
them
,
but
shake
them
off
,
if
they
can
possibly
.
But
if
God
doe
purpose
to
bring
such
home
;
he
wil
so
worke
in
them
,
that
he
will
make
them
feele
both
his
threats
and
his
displeasure
so
fierce
and
smarty
,
that
rather
then
they
will
still
liue
vnder
the
feare
thereof
,
they
will
run
through
fire
and
water
to
escape
both
,
though
no
other
bodily
affliction
be
vpon
them
.
Thus
many
haue
been
brought
home
,
when
the
Lord
hath
tamed
and
subdued
them
by
afflictions
,
especially
inward
:
for
if
they
rebel
not
through
pride
,
but
stoope
vnder
their
burden
,
there
is
good
hope
of
them
;
euen
as
the
high
minded
,
who
doe
kicke
against
the
pricke
,
and
are
refractarie
and
Note
.
wilfull
,
doe
surely
come
to
euill
.
Now
therefore
,
seeing
we
may
find
that
mercy
from
God
by
our
afflictions
,
which
we
neuer
felt
before
in
our
prosperitie
,
why
should
wee
storme
at
the
comming
of
them
,
but
rather
looke
for
some
good
by
them
,
as
the
Apostle
Iames
wisheth
vs
to
doe
,
when
he
telleth
Iames
1.
2.
vs
,
that
it
is
matter
of
greatest
ioy
,
when
we
fall
into
many
of
them
?
And
lastly
in
this
matter
,
in
that
they
returned
to
serue
the
Lord
,
know
4
we
that
this
is
the
end
of
all
our
repentance
to
serue
God
,
with
chearefulnes
throughout
our
life
,
euen
as
it
is
a
chiefe
end
of
our
liuing
here
,
for
that
to
doe
is
indeed
to
bring
foorth
fruit
or
amendment
of
life
;
and
when
that
worke
faileth
in
vs
,
I
meane
,
that
the
waies
of
godlinesse
are
not
pleasant
vnto
vs
,
let
vs
know
,
it
is
not
wel
with
vs
,
but
that
the
diuell
hath
much
preuailed
Luke
1.
74.
against
vs
.
Now
in
the
next
place
in
these
two
verses
,
let
vs
lay
together
the
signes
of
the
peoples
repentance
,
which
are
these
fiue
.
The
first
,
their
confession
;
the
second
,
the
submitting
of
themselues
to
the
will
of
God
;
the
third
,
the
putting
away
of
their
Idols
;
the
fourth
,
their
returne
to
a
godly
life
;
the
fifth
,
their
confidence
in
God
,
taking
no
nay
,
neither
making
any
doubt
of
his
holp●
.
And
for
our
instruction
,
these
things
are
here
mentioned
in
this
maner
,
that
though
they
be
not
all
vsually
in
Scripture
expressely
set
downe
in
the
repentance
of
men
together
,
yet
other
are
in
sundry
places
,
as
in
Ieremie
,
Ier.
31.
33.
Hosea
,
&c.
and
these
also
may
be
found
in
such
as
were
penitents
,
if
wee
will
examine
the
stories
of
such
,
and
search
them
out
.
In
Hosea
they
may
bee
all
Hose
14
2
3.
4.
Psal.
●1.
1.
2.
3.
Luke
19.
8.
found
,
though
not
all
named
:
in
Dauid
also
,
in
Zacheus
likewise
.
And
so
by
them
all
ioyntly
laid
together
,
let
vs
,
whensoeuer
we
list
,
looke
to
approoue
our
repentance
to
be
sound
and
good
:
but
seuer
wee
them
not
in
any
wise
one
from
the
other
.
For
to
confesse
alone
without
the
rest
,
may
bee
an
vncertaine
testimony
,
as
is
to
be
seene
in
Sauls
confession
,
and
yet
in
some
it
is
2.
Sam.
12.
13.
sufficient
,
yea
,
sure
and
good
,
as
in
Dauids
,
when
he
vttered
this
bare
confession
to
Nathan
,
I
haue
sinned
.
But
to
leaue
euill
,
and
doe
good
,
with
a
resting
on
Gods
promise
,
and
a
submitting
of
ourselues
to
his
holy
will
,
I
say
all
these
together
with
confessions
are
signes
of
repentance
infallable
?
euen
as
on
the
contrarie
a
failing
in
some
of
these
may
easily
breed
question
about
the
sufficiencie
of
true
repentance
,
where
the
Scripture
doth
not
otherwise
commend
it
.
And
in
that
the
holy
story
thus
setteth
it
forth
,
that
when
the
people
thus
repented
,
the
soule
of
the
Lord
was
grieued
for
their
misery
,
euen
as
he
was
angrie
with
them
before
for
their
reuolting
,
it
doth
admirably
commend
Gods
mercy
,
as
it
is
oft
set
downe
in
the
Scripture
:
which
is
not
spoken
,
as
Ioel
2.
18.
&c.
Ionas
4.
2.
though
God
were
mooued
with
affections
,
but
those
things
which
are
noted
to
be
in
men
,
are
ascribed
to
God
,
and
so
it
is
spoken
after
the
manner
of
men
,
euen
as
they
are
first
grieued
for
the
misery
of
those
whom
they
pitie
,
so
God
is
said
to
be
grieued
for
them
,
receiuing
them
to
mercy
.
So
that
we
may
truly
say
,
that
God
exceedeth
in
mercy
towards
poore
sinners
,
that
haue
sore
prouoked
him
,
when
they
vnfainedly
turne
to
him
.
And
as
this
is
true
of
his
affection
to
them
,
so
is
it
also
of
the
fruites
of
his
fauour
,
as
elsewhere
I
haue
noted
at
large
.
And
to
this
end
is
that
oft
repeated
saying
in
Exodus
:
I
the
Lord
am
gratious
,
slow
to
wrath
,
ready
to
forgiue
,
Exod.
34.
7.
and
repenting
for
the
euill
that
I
brought
vpon
them
.
And
as
the
Lord
was
wholly
theirs
,
now
they
repented
,
notwithstanding
all
their
former
abominations
,
which
blotted
out
and
darkned
in
them
all
sound
comfort
,
and
so
is
to
all
other
in
their
case
;
euen
so
doth
he
change
the
estate
of
wofull
people
by
that
reconciling
them
to
himselfe
,
no
otherwise
then
as
the
foullest
and
most
tempestuous
day
is
vnto
the
most
comfortable
weather
,
and
constant
Sun-shine
.
And
they
need
not
know
what
these
changes
meane
,
but
walke
in
Gods
fauour
continually
,
as
they
doe
who
continually
delight
in
his
law
,
Prou.
23.
17.
and
in
his
feare
.
But
of
these
points
from
the
fifteenth
verse
hitherto
,
I
speak
briefely
,
because
I
haue
handled
them
vpon
the
like
occasions
before
,
in
the
second
and
fourth
Chapters
of
this
booke
.
THE
SIXTIE
THREE
SERMON
ON
THE
TENTH
AND
ELEVENTH
CHAPTERS
OF
THE
BOOKE
OF
IVDGES
.
The
third
part
of
the
Chapter
.
Verse
17.
Then
the
children
of
Ammon
were
gathered
together
,
and
incamped
in
Gilead
:
and
the
children
of
Israel
assembled
themselues
together
,
and
incamped
in
Mizpeh
.
18.
And
the
people
and
Princes
of
Gilead
said
one
to
the
other
,
What
man
is
bee
that
will
begin
to
fight
against
the
children
of
Ammon
?
he
shall
be
head
ouer
all
the
inhabitants
of
Gilead
.
I
In
these
two
verses
,
being
the
last
of
this
Chapter
,
(
to
Vers.
17.
18.
passe
from
the
repentance
of
the
people
of
Israel
,
which
I
haue
spoke
of
)
it
followeth
now
,
as
we
may
see
,
the
Ammonites
were
not
satisfied
with
vexing
the
people
of
God
,
as
they
had
long
done
,
but
now
they
went
about
to
put
them
to
the
sword
,
and
to
take
their
cities
and
lands
from
them
for
their
owne
.
But
marke
we
this
:
the
Lord
so
dealt
with
his
people
,
and
prouided
so
well
for
them
,
that
they
their
enemies
could
neuer
goe
about
it
in
better
time
in
respect
of
the
Israelites
.
For
now
they
had
turned
to
God
by
repentance
,
and
he
had
receiued
them
into
his
fauor
and
protection
:
this
caused
the
Lord
now
to
stand
with
him
,
who
before
was
against
them
,
so
that
they
did
know
they
had
his
direction
and
help
to
go
about
to
deliuer
themselues
out
of
their
bondage
and
miserie
.
The
Ammonites
,
seeing
Gilead
was
a
goodly
citie
,
and
richly
furnished
,
they
laboured
and
determined
first
of
all
to
destroy
that
:
Israel
was
assembled
in
Mizpeh
(
while
the
other
camped
in
Gilead
)
but
that
was
too
farre
off
from
aiding
the
Giliadites
their
brethren
,
(
who
were
then
besieged
by
those
Amonites
.
)
Therefore
as
they
were
directed
by
God
,
they
propounded
betwixt
themselues
,
namely
,
the
Princes
to
the
people
,
that
he
who
would
begin
the
battell
against
the
Ammonites
,
he
should
be
guide
to
them
,
and
Iudge
ouer
them
.
And
that
they
were
led
hereto
by
God
,
it
may
appeare
by
this
,
that
the
Lord
raised
vp
those
that
were
Iudges
ouer
them
,
and
after
confirmed
Iphtah
in
going
against
them
.
The
story
being
thus
laid
foorth
,
I
wil
here
stay
a
little
,
and
say
some
thing
Doct.
vers.
17.
of
them
,
both
the
Ammonites
and
Israelites
.
And
first
this
:
if
the
children
of
Ammon
had
gone
about
to
take
the
cities
and
ground
of
the
people
of
Israel
into
their
hands
and
possession
,
and
oppressed
them
by
warre
,
before
Israels
repentance
,
and
turning
to
God
,
they
might
easily
haue
done
it
,
for
none
of
them
durst
,
or
had
any
heart
to
resist
them
,
as
appeareth
in
the
story
:
for
they
suffered
them
to
oppresse
them
,
till
now
in
the
last
yeere
especially
,
they
were
sore
distressed
and
tormented
by
them
.
And
besides
;
they
then
had
God
also
against
them
.
But
now
after
they
sought
the
Lord
in
the
truth
of
their
hearts
;
he
was
now
with
them
,
and
they
were
heartned
and
imboldned
to
resist
,
and
stand
against
them
,
by
the
hope
they
had
in
him
,
as
wee
see
they
did
manifestly
declare
.
By
the
which
wee
may
see
how
God
keepeth
Doct.
out
of
vers.
17.
18.
Note
.
many
euils
and
troubles
from
his
deare
seruants
,
till
hee
hath
made
them
fit
for
them
,
and
them
able
to
goe
vnder
them
:
whereas
if
they
had
come
vpon
them
before
,
they
had
been
vtterly
ouerwhelmed
by
them
.
For
as
he
turneth
many
afflictions
away
from
them
altogether
,
which
they
saw
not
how
they
could
auoide
,
euen
so
hee
deferreth
many
,
so
that
they
shall
not
touch
them
,
till
he
hath
strengthened
their
shoulders
,
and
put
courage
into
their
hearts
,
and
so
made
them
able
to
beare
them
.
And
yet
he
leaueth
them
not
vnexercised
with
one
or
other
more
small
and
easie
,
as
he
seeth
it
profitable
for
them
,
and
that
they
are
fit
to
beare
them
.
But
if
any
of
vs
well
consider
it
,
we
shall
find
that
his
goodnes
hath
herein
exceeded
toward
vs
,
and
who
can
choose
but
see
it
,
that
at
his
first
inlightning
of
vs
by
faith
,
when
wee
were
weake
,
and
might
easily
haue
been
dismaide
,
hee
hath
kept
many
of
our
sinnes
from
our
sight
,
when
by
those
which
we
saw
we
were
hardly
kept
from
despaire
,
and
sundry
troubles
also
;
which
if
they
had
appeared
to
vs
,
when
as
yet
wee
were
nothing
able
to
heare
of
them
,
much
lesse
to
beare
them
,
they
would
haue
swallowed
vs
vp
,
Note
.
and
haue
driuen
vs
to
vtter
desperation
.
And
as
this
is
true
,
we
vnderstand
it
of
our
first
conuersion
,
or
after
;
euen
so
is
it
also
with
vs
throughout
our
whole
life
.
He
spareth
vs
,
to
the
end
we
may
be
better
incouraged
to
serue
him
faithfully
in
that
which
we
know
,
that
so
afterward
we
may
be
fit
to
see
more
,
both
of
our
sinnes
,
and
also
to
take
part
of
the
afflictions
which
abide
vs
.
Euen
as
wee
vse
our
children
tenderly
,
while
they
bee
young
,
but
after
they
be
growne
vp
,
we
set
them
to
worke
,
and
shew
them
that
they
must
labour
,
and
suffer
some
hardnesse
,
they
being
now
better
able
to
goe
vnder
it
.
Thus
did
the
Lord
cal
backe
Saul
from
the
pursuit
of
Dauid
,
when
it
was
1.
Sam.
23.
27.
likely
that
he
could
not
haue
escaped
his
hands
if
he
had
been
let
alone
.
So
when
Nashash
the
King
of
Ammon
might
easily
haue
destroyed
the
Giliadites
at
the
first
onset
,
while
they
were
vnarmed
:
the
Lord
stopt
him
,
and
caused
him
to
hearken
to
a
needlesse
condition
,
whereby
the
time
being
1.
Sam.
10.
protracted
,
they
had
helpe
sent
them
in
the
meane
season
,
and
ouerthrew
them
.
In
this
kind
of
dealing
the
Lord
resembles
a
friendly
person
,
who
spying
a
furious
enemy
comming
fiercely
with
weapon
against
his
neighbour
,
vnarmed
and
vnprouided
to
meet
him
,
stayeth
the
rage
of
the
one
,
till
the
other
haue
got
himselfe
arm
or
fit
to
encounter
him
,
or
may
escape
his
hands
,
or
when
hee
hath
done
so
,
he
commits
them
together
,
knowing
that
the
innocent
partie
hauing
the
better
cause
,
will
easily
foile
the
doer
of
wrong
.
Thus
the
Lord
often
doth
,
although
when
he
seeth
his
time
,
he
can
also
either
quite
diuert
the
enemy
,
as
he
did
the
King
of
Ashur
from
comming
against
weake
Ierusalem
:
or
else
take
his
peoples
part
(
as
Moses
did
the
Israelites
Exod.
2.
12.
against
the
Egyptian
)
and
fight
for
them
while
they
stand
still
and
looke
on
.
So
he
did
to
Pharao
and
Zenacherib
.
Now
when
the
Lord
reserues
his
people
till
such
a
time
of
strength
and
courage
,
not
suffering
(
as
I
may
so
say
)
the
Canaanites
to
come
vpon
his
people
,
(
being
weake
through
their
late
circumcision
)
it
is
a
greater
fauour
,
then
if
he
remoued
their
triall
wholly
from
them
:
for
in
this
,
they
haue
onely
proofe
of
Gods
goodnesse
:
but
in
the
other
,
they
haue
(
beside
that
)
a
triall
of
their
faith
and
grace
more
precious
then
gold
;
which
triumpheth
,
hauing
got
the
victory
ouer
the
enemy
,
whether
spirituall
or
earthly
.
Thomas
Bilney
a
godly
man
,
during
his
imprisonment
,
had
a
strong
assault
giuen
him
by
his
owne
flesh
against
the
paine
of
the
fire
,
which
he
feared
he
should
not
be
able
to
endure
.
And
who
knoweth
what
he
would
haue
done
,
if
the
triall
had
been
hottest
,
when
hee
was
weakest
?
But
the
Lord
so
suited
the
time
,
that
when
fire
was
put
to
him
,
he
that
feared
the
foile
,
of
weake
became
strong
(
Heb.
11.
)
and
ouercame
Heb.
11.
34.
the
fire
,
by
yeelding
his
whole
body
to
wast
it
,
whereas
his
finger
could
not
before
abide
the
candle
.
It
is
a
great
grace
therefore
to
beleeue
,
that
(
as
the
Apostle
implieth
)
God
wil
keepe
from
vs
such
afflictions
as
we
are
not
fit
to
1.
Cor.
10.
13
Note
.
honour
him
in
,
but
liker
to
be
ouercome
of
our
corruption
,
and
betray
our
cause
.
If
any
obiect
the
foiles
of
diuers
seruants
of
God
,
preuented
and
taken
vnawares
by
strong
trials
,
as
Cranmer
in
the
first
assault
of
his
enemies
forced
to
yeeld
to
that
which
he
ought
not
,
&c.
Let
such
know
,
God
hath
a
diuers
end
of
a
diuers
method
:
and
teacheth
men
humblenesse
,
and
knowledge
of
themselues
by
such
assaults
as
they
cannot
answer
,
to
the
end
that
they
may
be
abler
for
those
trials
afterward
,
hauing
renounced
themselues
,
and
got
firmer
hold
vpon
the
alsufficiencie
of
God
,
without
whose
protection
Note
.
they
are
weake
,
as
other
men
.
Now
then
let
men
beware
how
they
abuse
this
dealing
of
God
to
their
owne
hurt
.
For
seeing
God
by
this
holding
off
,
and
forbearing
of
trials
which
wee
could
not
beare
,
doth
require
both
exceeding
thanks
,
vpon
serious
recording
of
this
manner
of
his
dealing
with
vs
from
time
to
time
:
as
also
a
growing
daily
in
strength
to
suffer
greater
troubles
hereafter
,
(
a
grace
not
common
:
)
how
grossely
do
they
inuert
Note
.
and
abuse
this
purpose
of
God
,
who
make
no
other
vse
of
his
sparing
and
dandling
them
in
the
lap
and
armes
,
but
to
weare
out
the
feare
or
expectation
of
affliction
altogether
?
whereby
the
longer
they
are
free
,
the
weaker
they
are
to
suffer
?
What
difference
in
this
point
,
will
ye
make
betwixt
these
and
such
,
as
to
whom
affliction
is
euer
vnwelcome
and
intolerable
?
I
meane
the
vngodly
?
Let
all
Christians
beware
(
therefore
)
of
this
softnesse
and
tendernesse
.
Furthermore
,
we
haue
heard
in
the
seuenth
&
eighth
verse
,
that
the
Philistims
Doct.
2.
Vers.
17.
18.
and
the
Ammonites
sore
vexed
Israel
eighteene
yeeres
:
and
in
all
that
time
they
neuer
durst
take
vp
weapon
against
them
,
vntill
they
repented
;
but
then
they
began
with
good
courage
to
resist
them
,
and
assembled
themselues
against
them
.
By
the
which
,
it
may
be
noted
,
what
liberty
and
courage
true
repentance
bringeth
with
it
.
The
reason
is
this
:
when
men
in
their
conscience
see
,
that
they
haue
dealt
trecherously
with
God
,
and
haue
nourished
and
followed
the
desires
of
their
owne
hearts
,
contrary
to
that
they
knew
they
should
haue
done
,
they
haue
no
hope
in
him
at
such
times
,
neither
feele
any
heart
or
strength
in
themselues
to
deale
against
their
enemies
either
ghostly
or
bodily
.
This
is
that
plague
that
God
threatneth
in
Leuiticus
,
that
his
people
Leuit.
26.
17.
should
not
be
able
to
stand
before
their
enemies
,
if
they
sinned
against
him
:
and
in
the
fifth
Chapter
of
this
booke
,
it
is
said
,
when
Israel
had
prouoked
Iudges
5.
8.
the
Lord
,
there
was
no
heart
in
them
to
stand
against
those
that
held
them
in
bondage
.
So
that
wee
see
,
how
sinne
disguiseth
men
,
and
how
preposterously
it
causeth
things
to
goe
with
them
,
when
they
are
inchanted
and
carried
away
with
the
allurements
and
pleasures
of
it
.
Which
prooueth
the
contrary
to
be
true
,
to
wit
,
that
the
seruice
of
God
is
perfit
freedome
:
and
that
it
is
faith
and
godlinesse
which
onely
giue
courage
and
boldnesse
as
to
a
Lyon
by
well
doing
.
And
seeing
it
cannot
be
denied
,
that
no
bondage
is
like
this
to
be
bondmen
to
our
lusts
,
let
all
looke
to
receiue
from
God
both
reward
and
punishment
in
this
life
,
and
hereafter
accordingly
as
in
their
liues
they
haue
sought
either
of
both
.
See
Iudges
5.
8.
and
the
notes
vpon
it
.
This
order
that
the
people
tooke
for
the
choosing
of
their
Gouernour
,
Doct.
3.
verse
17.
18.
was
by
the
Lords
direction
,
as
we
may
after
see
by
his
confirming
it
,
in
sending
his
spirit
vpon
Iphtah
:
He
did
it
as
by
an
outward
incouragement
,
to
stirre
them
vp
to
fight
against
their
enemies
.
Euen
as
he
did
the
like
by
Caleb
:
who
incouraged
the
people
by
the
like
meanes
in
such
a
like
case
,
saying
,
in
a
difficultie
of
winning
a
Citie
,
Hee
that
taketh
it
,
to
him
will
I
giue
Iudges
1.
12.
Achsah
my
daughter
to
wife
:
which
though
the
people
ought
to
haue
done
,
I
meane
,
to
fight
against
Gods
enemies
for
his
commandements
sake
onely
,
yet
they
had
neede
of
spurres
,
and
were
the
better
drawne
on
by
such
incouragements
.
Euen
as
Magistrates
and
Ministers
owe
duty
of
conscience
to
God
in
their
place
to
beate
downe
sinne
,
and
aduance
the
Gospell
:
but
yet
they
are
the
better
heartned
thereto
,
when
both
sorts
are
incouraged
by
the
high
Magistrate
,
and
the
Minister
beside
,
by
the
readinesse
of
the
people
to
their
dutie
.
And
so
euery
other
in
his
place
shall
be
better
set
forward
in
well
doing
,
by
temporary
incouragements
,
though
Gods
commandement
be
the
strongest
motiue
.
So
husbands
and
wiues
should
liue
kindly
together
by
bond
and
promise
each
to
other
for
conscience
sake
;
but
yet
they
doe
this
much
better
,
when
each
respecteth
the
other
,
by
yeelding
mutually
that
which
they
owe
each
●●
other
.
THE
ELEVENTH
CHAPTER
OF
THE
Booke
of
Iudges
.
Vers.
1.
Then
Gilead
begat
Iphtah
:
and
Iphtah
the
Gileadite
was
a
valiant
man
,
but
the
sonne
of
an
harlot
.
2.
And
Gileads
wife
bare
him
sonnes
,
and
when
the
womans
children
were
come
to
age
,
they
thrust
out
Iphtah
,
and
said
to
him
,
Thou
shalt
not
inherit
in
our
fathers
house
:
for
thou
art
the
sonne
of
a
strange
woman
.
3.
Then
Iphtah
fled
from
his
brethren
,
and
dwelt
in
the
land
of
Tob
;
and
there
gathered
to
Iphtah
idle
fellowes
,
and
went
out
with
him
.
IN
this
Chapter
the
person
is
mentioned
,
who
should
goe
before
the
people
The
summe
and
parts
4.
of
Israel
in
the
warre
against
Ammon
.
And
the
summe
of
this
Chapter
with
the
parts
(
which
are
foure
)
is
here
further
set
downe
to
be
this
.
First
,
the
calling
of
Iphtah
is
mentioned
vnto
the
12.
verse
.
The
second
part
is
,
how
he
seekes
to
appease
the
Ammonits
by
messengers
,
moouing
them
by
reasons
to
desist
from
warre
,
but
all
in
vaine
,
to
vers.
29.
The
third
part
containeth
the
ouerthrow
of
the
Ammonites
by
Iphtah
to
vers.
36.
The
fourth
sheweth
what
fell
out
after
;
and
particularly
how
hee
performed
his
vow
which
he
had
made
to
God
(
if
he
might
get
the
victory
)
in
vers.
32.
and
this
is
to
the
end
of
the
Chapter
.
Now
to
come
to
the
first
part
,
before
Iphtah
became
their
Guide
and
The
first
part
.
Captaine
,
it
is
shewed
how
vnlikely
it
was
that
he
should
be
so
:
therefore
he
is
described
in
the
first
verse
,
to
haue
been
the
sonne
of
an
harlot
;
who
(
ordinarily
)
might
be
admitted
to
no
such
place
.
In
the
second
and
third
verse
it
is
shewed
how
his
brethren
did
therefore
(
whether
through
pride
and
scorne
or
emulation
or
both
)
expell
him
out
of
their
fathers
house
,
so
that
he
was
faine
to
flie
into
another
land
,
and
somuch
the
more
hee
was
vnlike
to
be
gouernour
.
And
yet
God
so
brought
it
to
passe
by
his
prouidence
,
that
the
Princes
of
Gilead
,
euen
such
as
had
driuen
him
away
,
were
constrained
to
send
for
him
againe
,
euen
him
among
all
other
,
(
whom
they
had
banished
from
their
fellowship
,
)
to
bee
their
guide
,
according
to
their
decree
made
in
the
former
Chapter
,
to
wit
,
seeing
he
had
of
all
other
begun
warre
with
the
Ammonites
:
and
so
vpon
agreement
betwixt
him
and
them
,
hee
yeelded
to
them
,
and
the
Lord
ouer-ruling
the
action
he
was
elected
Iudge
ouer
them
,
and
this
to
the
12.
verse
.
Now
of
these
more
particularly
,
as
they
lie
in
order
.
And
first
how
he
is
described
,
namely
,
in
these
two
points
.
One
,
that
hee
was
the
son
of
an
harlot
,
The
first
verse
.
being
the
sonne
of
Gilead
.
the
other
,
that
he
was
yet
a
valiant
man
,
and
of
great
courage
,
and
fit
for
warre
.
So
that
by
the
first
he
was
basely
accounted
of
,
as
he
was
base
borne
;
by
the
last
,
he
came
to
good
estimation
and
credit
among
men
,
as
he
well
deserued
.
For
the
first
,
whereas
Gilead
,
the
father
of
Iphtah
tooke
to
him
an
harlot
beside
his
lawfull
wife
,
we
see
,
he
did
not
obey
the
commandement
of
the
Lord
in
Deuteronomy
,
to
wit
,
that
there
should
be
no
whore
in
Israel
.
And
Deut.
23.
2.
if
it
be
demanded
,
why
God
forbad
such
as
were
borne
in
bastardie
to
enter
into
the
congregation
of
the
Lord
,
that
is
,
to
beare
any
office
in
the
Church
,
it
was
not
forbidden
,
for
that
the
man
so
borne
was
worse
then
others
but
that
the
people
might
know
,
how
greatly
God
abhorred
whoredome
,
and
this
was
but
a
iudiciall
constitution
appertaining
to
the
Iewes
.
And
in
that
Iphtah
so
borne
,
was
yet
set
in
authoritie
ouer
the
people
,
(
which
thing
God
forbad
)
we
must
know
,
that
hee
made
not
that
law
to
himselfe
,
but
for
the
Iewes
,
that
it
should
not
be
lawfull
for
them
to
preferre
any
such
,
but
as
for
himselfe
,
who
hath
authoritie
to
call
him
into
question
for
that
which
hee
doth
.
Now
for
instruction
,
we
see
here
by
this
that
Iphtah
was
begotten
of
an
Doct.
vers.
1.
harlot
,
that
the
law
of
God
(
forbidding
that
there
should
bee
any
whore
in
Israel
)
was
not
obeyed
,
euen
as
before
wee
haue
heard
of
Gedeon
his
concubine
:
whereby
we
see
,
how
little
Gods
law
is
,
and
hath
been
regarded
in
all
ages
of
many
,
whether
this
one
law
,
or
what
other
of
his
soeuer
wee
vnderstand
it
of
.
As
for
this
,
of
and
against
whoredome
,
that
it
was
neuer
more
common
then
in
this
age
,
woful
experience
proues
it
to
be
too
true
,
so
that
there
want
now
no
such
offenders
more
then
in
former
times
:
I
may
truly
say
,
in
number
they
farre
exceed
them
,
as
if
the
antiquitie
of
corrupt
example
in
this
kinde
,
were
enough
to
license
men
to
continue
it
still
.
And
so
it
is
in
all
other
kindes
of
sinne
,
verifying
to
the
full
the
Apostles
prophecie
to
Timothy
,
that
in
the
latter
daies
shall
come
perilous
times
:
for
men
shall
be
2.
Tim.
3.
1.
louers
of
themselues
,
couetous
,
proud
,
boasters
,
and
infected
with
diuers
other
sinnes
.
And
for
this
cause
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
:
and
no
marueile
that
wee
haue
many
plagues
,
seeing
God
is
not
obeyed
almost
in
any
thing
.
And
so
may
euery
one
particularly
say
to
himselfe
,
as
he
is
most
obedient
,
so
shall
his
blessing
be
.
And
as
this
sin
in
any
man
had
been
bad
enough
,
so
in
Gilead
a
great
man
,
and
who
should
haue
punisht
it
in
others
rather
,
(
being
the
father
of
a
familie
)
what
a
reproch
was
it
?
Euen
as
in
Dauid
,
in
Sampson
,
in
Iuda
,
and
in
Reuben
.
For
alas
,
when
a
meane
person
sees
the
commandement
of
God
to
be
of
no
greater
force
,
then
that
euery
great
man
is
bold
to
dispense
with
it
,
he
growes
to
thinke
it
but
a
scare-crow
,
and
saith
boldly
(
as
the
strumpet
in
the
Prouerbs
)
Tush
,
t
is
but
a
trick
of
truth
.
But
for
such
tricks
of
youth
the
Lord
in
wrath
destroyed
24.
thousand
of
Israel
.
Yea
when
the
great
enemie
of
the
Church
Balaam
being
frustrate
of
his
cursed
attempt
against
Israel
,
(
for
they
are
cursed
Numb.
24.
9.
who
can
finde
in
their
heart
to
curse
Gods
people
)
sought
how
to
bring
an
equiualent
plague
vpon
the
Congregation
,
he
could
inuent
no
more
fit
and
mischieuous
a
plot
,
then
to
intice
them
to
vncleannesse
with
the
Moabitish
women
,
and
to
Idolatrie
with
their
heathenish
gods
.
Therefore
how
great
a
iudgement
of
God
hangs
ouer
this
land
for
the
lust
of
the
eye
,
(
a
maine
branch
whereof
is
filthines
)
and
the
vnlimitted
lust
of
all
sorts
,
(
especially
in
places
of
darknesse
)
wee
can
more
easily
coniecture
,
then
perswade
them
that
are
guiltie
,
to
redresse
it
.
Oh
it
is
lamentable
that
such
spots
of
our
Note
.
assemblies
are
suffered
boldly
to
spit
in
the
face
of
modestie
,
and
to
hold
vp
their
heads
aloft
,
as
hauing
the
better
end
of
the
staffe
,
I
meane
greater
aduantage
against
their
accusers
(
commonly
)
then
they
against
them
.
How
should
this
moue
vs
to
sue
to
the
Lord
,
that
such
should
be
noted
and
shamed
for
inordinate
persons
,
that
the
rest
may
blanke
and
feare
by
their
example
,
and
so
the
anger
of
the
Lord
be
staied
,
as
once
it
was
by
the
zeale
of
Phiniees
,
for
the
Lords
cause
,
thrusting
thorow
Zimri
and
Cozbi
for
their
Numb.
25.
8.
shamefull
abomination
.
So
should
the
word
preached
be
more
forcible
,
when
the
transgressors
should
see
the
price
of
their
boldnes
;
and
so
should
the
law
of
the
Magistrate
take
better
effect
,
and
not
become
ridiculous
.
And
so
should
not
we
feare
that
plague
which
Iehu
denounceth
vpon
Iehoram
(
saying
,
What
peace
?
)
seeing
the
abominations
and
whoredomes
of
2.
King
.
9.
22.
thy
mother
Iezabel
are
still
in
great
number
.
Of
which
I
say
the
lesse
,
because
I
haue
noted
it
as
the
fruite
of
all
sinne
as
well
as
this
,
in
the
former
parts
of
this
booke
.
Onely
I
say
,
if
the
vngodly
sort
will
not
take
the
Lords
bridle
to
restraine
their
flesh
from
this
lewd
course
,
(
for
adulteries
,
as
our
Sauiour
notes
,
are
the
breakings
out
of
the
filthie
heart
,
euen
as
the
sores
and
scabs
Note
.
of
the
body
are
the
fruites
of
a
corrupted
blood
)
then
let
the
people
of
God
learne
this
dutie
,
euen
to
possesse
their
vessels
in
holinesse
,
to
keepe
themselues
vnspotted
and
pure
,
and
to
preserue
their
bodies
and
spirits
in
chastnes
,
except
they
wil
make
of
the
temple
of
the
holy
Ghost
,
a
stie
of
vncleane
and
loathsome
lust
,
fit
to
driue
the
spirit
of
God
away
.
And
otherwise
the
Lord
shall
set
a
marke
vpon
them
,
worse
then
the
brand
of
a
theese
,
euen
a
marke
of
infamie
,
which
I
dare
not
promise
that
repentance
it selfe
shall
quite
wash
off
,
while
they
liue
,
but
that
the
staine
shall
still
continue
.
For
this
sinne
is
of
a
scarlet
dye
,
as
Dauid
speakes
,
Psal.
51.
Psal.
51.
2.
Now
to
end
this
verse
,
by
that
it
is
said
that
Iphtah
was
a
valiant
man
,
we
The
re●●ant
of
verse
1.
must
know
that
in
those
times
of
warre
,
courage
and
valiantnes
was
a
gift
much
set
by
and
of
good
vse
.
So
that
though
he
had
a
blemish
vpon
him
in
that
he
was
the
sonne
of
an
harlot
,
(
which
was
not
his
sinne
)
yet
the
Lord
couered
it
(
as
I
may
say
)
with
this
excellent
gift
of
fortitude
,
that
made
him
much
desired
.
It
was
a
crosse
to
him
(
all
may
see
)
that
hee
was
thus
abased
,
and
yet
if
he
had
not
been
vnder
that
,
or
some
other
such
chastizement
,
it
had
been
like
he
should
haue
been
a
worse
man
,
and
in
greater
danger
.
For
such
blemishes
in
the
body
,
are
occasions
through
Gods
worke
,
to
turne
the
Doct.
2.
minde
to
better
matters
,
and
to
bring
it
in
loue
with
them
,
and
to
hold
from
the
partie
greater
troubles
thereby
.
As
we
reade
of
Mephibosheth
,
Ionathans
young
sonne
,
that
he
being
lame
2.
Sam
9.
3.
2.
Sam.
2
9.
on
his
feete
,
could
not
resist
Dauid
,
as
Ishbosheth
his
vncle
did
,
(
to
his
great
toyle
and
little
preuailing
)
but
liued
peaceably
in
the
Kings
fauour
and
fed
at
his
table
:
and
how
could
he
haue
been
in
better
state
?
whereas
if
he
had
enioyed
his
limmes
at
libertie
,
it
is
hard
to
say
whether
hee
would
not
haue
been
stirring
,
and
taking
part
with
Ishbosheth
to
his
owne
ouerthrow
:
which
had
bin
very
like
to
haue
befalne
him
,
when
Abner
forsook
him
,
if
he
had
not
bin
preuented
by
violent
death
.
Thus
doth
the
Lord
(
as
Paul
speaks
)
clothe
1.
Cor.
12.
23.
the
more
vnseemly
parts
with
most
honour
.
And
in
our
experience
many
worthie
men
for
their
excellent
parts
(
both
in
Church
and
Common-wealth
)
haue
yet
had
their
deformities
.
One
among
the
rest
of
late
and
godly
memory
,
Master
Perkins
that
worthy
instrument
,
being
lame
of
his
hand
,
testified
often
,
that
his
defect
was
the
occasion
of
his
training
vp
to
learning
:
as
being
vnfit
thereby
for
other
employment
.
Wherein
Gods
admirable
prouidence
appeared
,
in
making
him
lame
,
that
his
blemish
might
be
an
occasion
of
doing
good
to
the
Church
.
Indeed
the
common
speech
is
,
that
Nature
noteth
some
men
,
for
their
sinister
and
notorious
qualities
:
(
by
how
much
the
rather
all
such
had
need
pray
much
and
vse
good
meanes
to
rectifie
and
perfect
their
inner
man
,
and
purge
out
their
corruption
,
lest
this
imputation
be
iustly
cast
vpon
them
)
but
wee
must
know
that
God
hath
a
further
stroke
then
Nature
,
and
laieth
his
hand
vpon
many
,
that
hee
might
be
glorified
by
them
,
and
shew
his
workes
on
them
,
as
(
in
a
sense
somewhat
diuers
)
our
Sauiour
speakes
of
the
blind
man
,
Ioh.
9
So
that
such
as
are
notable
Ioh.
9.
3.
for
their
grace
and
gifts
,
as
the
other
are
notorious
.
Naturally
we
pitie
such
as
are
deafe
,
lame
,
blinde
,
and
we
doe
well
,
(
for
it
is
the
part
of
a
cursed
Cham
to
deride
such
)
but
the
Lord
oft
turnes
pitie
into
admiration
,
yea
and
condemnes
by
such
,
the
shamefull
vnthankfulnes
of
them
who
haue
no
bodily
blemishes
,
but
inwardly
are
tainted
with
all
that
naught
is
.
God
had
done
his
part
(
to
vse
the
phrase
)
one
way
to
Absolon
,
who
had
not
a
wemme
from
top
to
toe
,
but
who
had
a
more
disguised
soule
then
that
faire
bodie
carried
within
it
?
Euen
as
we
see
,
the
compleatnes
of
many
a
mans
person
,
drawes
by
degrees
to
the
halter
:
many
a
womans
beautie
makes
her
a
strumpet
.
Whether
then
of
the
two
is
more
to
be
desired
,
a
copper
ring
with
a
precious
Iewell
set
in
it
,
or
a
golden
with
a
common
peble
?
While
many
children
haue
their
parents
liuing
with
them
,
(
who
are
their
glorie
)
how
bold
,
sawcie
,
and
lewdly
disposed
are
they
,
so
that
they
were
better
vnborne
.
And
other
in
the
meane
while
,
being
depriued
of
their
parents
,
which
chastizement
is
nothing
vnferiour
to
a
blemish
or
scarre
;
how
haue
they
been
driuen
to
liue
vnder
good
gouernment
,
and
in
good
order
?
For
vse
hereof
,
let
vs
not
wonder
,
though
the
Lord
mixe
troubles
with
blessings
,
and
(
as
I
may
say
)
blemishes
with
beauties
,
wants
with
perfections
.
Paul
lifted
vp
to
the
third
heauen
,
was
not
so
safe
as
being
buffeted
.
A
little
2.
Cor.
12.
7.
abasement
may
preuent
the
greatest
of
all
,
yea
I
say
,
that
some
chastizement
laid
vpon
vs
by
the
Lord
,
doth
keepe
vs
oft
times
from
perishing
in
the
1.
Cor.
11.
32.
world
,
and
so
sicknesse
and
pouertie
doe
take
heart
from
sinning
,
whereas
health
and
wealth
imbolden
thereto
.
Therefore
if
thine
affliction
come
from
the
Lord
,
(
I
meane
when
no
apparent
cause
of
thy
drawing
it
on
thy selfe
can
be
seene
,
and
so
as
thou
sufferest
not
for
euill
dealing
)
waite
for
some
speciall
good
to
come
thereby
vnto
thee
,
and
to
that
end
,
labour
to
make
vse
of
it
.
And
if
it
bee
an
hindering
of
thy
bodily
commoditie
by
losse
,
disease
,
Note
.
paine
,
and
such
like
,
looke
that
it
be
to
the
benefit
of
thy
soule
,
and
that
thou
haue
a
rich
and
large
supplie
that
way
,
for
so
the
Lord
is
wont
to
deale
with
his
:
and
that
to
the
end
they
may
see
cause
to
say
as
Dauid
did
,
it
is
good
for
vs
that
we
haue
been
afflicted
.
It
was
sometime
the
speech
of
a
vertuous
Psal.
119.
71.
and
religious
gentlewoman
,
well
exercised
in
Gods
nurture
,
that
if
there
had
falne
to
her
any
hard
trouble
,
and
heauy
crosse
,
(
as
there
did
many
)
she
did
confidently
looke
for
some
great
blessing
more
then
ordinarie
,
which
was
for
the
most
part
some
addition
of
new
grace
,
or
a
quickning
of
the
old
.
And
Saint
Paul
saith
the
same
in
other
words
,
that
as
God
sendeth
our
afflictions
Rom.
8.
28.
Note
.
for
our
good
,
euen
so
we
should
looke
for
them
to
be
to
vs
;
which
if
we
did
they
should
not
be
so
vnwelcome
to
vs
as
now
they
be
,
nor
so
discontentedly
borne
and
gone
vnder
,
as
commonly
and
for
the
most
part
they
are
.
For
the
blemish
of
his
bastardie
,
wee
heard
how
his
brethren
thrust
him
Vers.
2.
out
,
which
was
an
vniust
and
cruell
dealing
with
him
.
For
what
had
hee
done
?
and
as
for
their
fathers
shame
which
they
raised
therby
,
they
ought
to
haue
couered
it
,
as
they
had
bin
able
,
rather
then
to
haue
reuiued
it
.
And
who
seeth
not
that
the
sonne
for
his
part
had
sorrow
enough
in
that
he
was
so
branded
with
disgrace
for
it
,
so
that
there
was
smal
cause
that
his
brethren
should
adde
more
affliction
vnto
it
.
By
the
shamefull
fact
of
them
,
here
we
are
taught
to
beware
that
wee
doe
Doct.
not
despise
any
in
their
affliction
,
being
base
,
meane
and
contemptible
for
the
same
commonly
in
the
world
,
and
especially
if
there
bee
any
good
parts
and
gifts
of
God
in
them
,
whereby
they
may
bee
like
to
bee
profitable
to
Church
or
Common-wealth
.
Yea
and
without
respect
of
this
also
,
for
because
Christ
died
for
them
and
they
are
our
brethren
.
For
we
are
taught
of
God
how
to
carrie
our selues
toward
them
,
though
the
wicked
will
be
taught
by
nothing
.
We
learne
in
the
Psalme
,
that
he
is
happie
that
iudgeth
wisely
Psal.
41.
1.
of
the
afflicted
,
and
that
wee
should
pitie
them
,
and
mourne
with
them
that
mourne
.
And
in
such
cases
it
were
our
wisedome
to
put
the
case
,
and
suppose
;
what
if
such
affliction
and
abasement
were
cast
vpon
our selues
,
would
we
not
desire
to
be
pitied
and
regarded
?
And
besides
this
,
we
haue
learned
,
that
iudgement
shall
be
to
the
hard
hearted
and
mercilesse
,
and
that
without
Iames
2.
13.
mercie
.
And
therefore
to
adde
sorrow
to
their
bands
,
who
are
alreadie
wrapped
deeply
therein
,
as
it
is
a
great
sinne
,
so
it
threatens
to
the
committers
,
that
they
shall
not
goe
vnpunished
,
but
receiue
the
like
measure
themselues
at
Gods
hands
for
their
so
doing
.
And
sometime
they
suffer
the
like
disgrace
and
harme
at
their
hands
to
whom
they
offered
the
iniurie
.
For
when
God
lifteth
vp
their
heads
out
of
aduersitie
,
whom
they
haue
abused
and
done
the
wrong
vnto
,
(
though
they
thought
that
they
being
once
downe
,
should
no
more
get
vp
againe
and
recouer
)
they
take
stomacke
and
reuenge
the
iniury
that
was
done
them
much
more
eagerly
.
As
Ioseph
might
haue
done
to
his
brethren
,
(
their
owne
consciences
being
witnesses
,
when
he
was
aduanced
)
for
their
vnnaturall
dealing
with
him
in
his
meane
estate
,
and
would
most
certainly
haue
done
so
indeed
,
if
the
feare
of
God
had
not
Gen
50.
17.
staied
him
.
But
although
there
were
no
feare
of
any
such
reuenge
to
come
by
pitilesse
dealing
with
others
;
yet
this
were
enough
to
disswade
a
true
Christian
from
it
,
yea
and
from
any
hard
measure
offering
to
any
brother
liuing
by
him
,
how
meane
soeuer
;
that
(
beside
other
inconueniences
)
by
so
doing
,
hee
should
bring
himselfe
into
an
hard
conceit
with
him
,
and
so
hee
should
neuer
after
bee
able
to
doe
him
good
by
counsell
and
good
instruction
,
exhortation
,
or
comfort
,
as
the
other
should
stand
in
need
of
it
.
And
that
hope
no
seruant
of
God
should
lose
,
(
especially
the
Minister
,
it
being
Note
.
so
precious
a
thing
to
helpe
saue
a
soule
)
to
wit
,
to
harden
the
heart
of
the
meanest
against
him
by
vnchristian
handling
of
him
,
that
he
should
therefore
refuse
to
take
any
good
by
him
afterward
.
And
yet
I
do
not
for
all
this
,
say
,
that
we
must
tolerate
and
winke
at
any
in
their
sinnes
and
euils
.
In
great
persons
sometimes
crueltie
and
wrong
is
shrouded
vnder
the
name
of
policy
.
For
when
as
(
according
to
the
rule
of
their
master
Machiauel
)
they
seeke
to
bring
vnder
and
discredit
their
corriuals
and
men
of
equall
worthinesse
,
or
it
may
be
(
better
then
themselues
)
they
practise
this
principle
,
When
he
is
going
,
downe
with
him
;
if
he
rise
vp
after
he
be
sunke
,
if
he
be
comming
vp
the
hill
againe
whence
he
is
fallen
,
sinke
him
againe
,
thrust
him
backward
,
tread
vpon
him
,
that
hee
get
vp
no
more
.
Thus
dealt
Daniels
aduersaries
in
the
Court
of
Darius
:
Thus
dealt
the
enemies
of
Dauid
in
Sauls
Court
.
And
there
be
many
petie
and
lower
kinds
of
this
iniurie
among
inferiours
:
as
when
the
heire
of
the
deceased
or
intestate
partie
(
hauing
the
stroke
in
his
hand
)
defraudeth
both
mother
and
brethren
of
their
inheritance
and
portion
,
dominering
ouer
them
,
and
driuing
them
to
vnequall
conditions
,
or
else
to
endlesse
and
bootlesse
suites
.
So
the
like
may
be
said
,
when
men
mocke
others
euen
for
their
affliction
,
(
which
secretly
vpbraideth
them
of
it selfe
)
as
crookednes
,
blindnes
,
&c.
of
which
more
(
God
willing
)
shall
bee
said
hereafter
in
his
due
place
.
In
the
meane
time
,
let
these
consider
the
reward
of
mocking
such
,
in
the
example
of
those
Bethelites
,
2.
King
.
2.
(
being
but
children
)
and
of
those
Philistims
how
they
smarted
,
2.
King
.
2.
23.
that
made
Sampson
their
may-game
(
and
yet
but
Heathens
)
what
shall
be
the
portion
of
Christians
,
and
men
of
discretion
then
thinke
we
?
The
law
had
dealt
seuerely
against
Iphtah
,
thrusting
him
out
of
the
publique
place
of
worship
:
But
these
thought
that
not
enough
,
except
they
draue
him
also
out
of
the
number
of
the
people
of
God
among
Meshec
and
Kedar
,
I
meane
Infidels
.
Let
Dauid
speake
what
a
bitter
punishment
this
is
:
who
saith
to
Saul
,
Cursed
be
they
who
haue
cast
me
out
from
the
inheritance
1.
Sam.
26.
29.
of
the
Lord
.
To
returne
therfore
,
woe
be
to
him
that
curseth
the
innocent
:
but
double
woe
to
him
that
addeth
affliction
to
the
Lords
affliction
.
If
Ishmael
were
cursed
for
mocking
Izhak
:
doubly
accursed
were
those
Babylonians
,
Gen.
21.
9.
10.
who
seeing
Ierusalems
ruine
,
cried
,
Downe
with
it
,
downe
with
Psal.
137.
7.
it
,
race
it
to
the
ground
.
As
hailestones
vpon
the
ripe
eares
of
corne
are
vnseasonable
:
and
as
the
putting
out
of
that
mans
eye
who
hath
but
one
,
that
so
he
may
be
vtterly
blinde
,
is
cruell
:
so
is
the
adding
of
sorrow
to
the
heauie
hearted
.
This
caused
the
Lord
to
make
this
law
to
the
Iewes
:
Grieue
not
the
stranger
:
it
is
enough
for
him
that
he
is
from
his
place
,
and
euen
that
Exod.
22.
21.
alone
makes
him
sad
in
heart
.
Let
the
rule
of
the
Apostle
conclude
this
:
Reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
:
remembring
thy selfe
,
and
doing
as
thou
wouldest
haue
others
do
to
thee
.
For
who
seeing
his
neighbours
house
on
fire
in
one
place
,
wil
take
some
of
the
brands
Rom.
12.
15.
and
set
it
on
fire
in
other
places
that
it
may
be
quite
destroyed
?
Now
followeth
the
third
verse
,
wherein
wee
see
,
that
by
his
brethrens
Verse
3.
hard
dealing
with
him
,
he
was
faine
to
flie
whither
he
could
for
shelter
,
euen
thither
among
strangers
,
where
he
might
haue
miscaried
altogether
,
if
God
had
not
greatly
regarded
him
.
Whereby
wee
may
see
,
that
the
iniurie
and
oppression
of
some
causeth
the
innocent
to
vndergoe
much
hardnesse
.
A
thing
that
may
long
enough
be
complained
of
,
before
any
one
of
many
so
offending
,
will
amend
it
.
Great
cries
and
complaints
are
heard
euery
where
of
the
inferiours
and
vnderlings
,
what
wrong
and
hard
measure
is
offered
them
by
the
mightie
,
or
such
as
haue
power
ouer
them
,
as
pitilesse
Land-lords
,
and
such
as
haue
men
at
aduantage
,
who
when
they
are
put
to
their
shifts
for
money
,
make
them
take
it
vp
on
conditions
that
vndoe
them
,
with
such
exactions
as
they
were
as
good
flea
the
skinne
from
their
bodies
.
So
vngodly
parents
,
who
labouring
to
raise
some
one
of
their
children
,
and
casting
off
the
rest
,
compell
them
to
seeke
their
fortunes
(
as
they
prophanely
speake
)
and
driue
them
to
extremities
.
Also
stepfathers
and
mothers
,
and
cruell
masters
and
dames
,
may
be
reckoned
here
among
many
doers
of
iniury
,
for
I
can
giue
but
two
or
three
instances
among
many
,
lest
I
should
bee
tedious
;
let
the
rest
in
other
kinds
be
considered
by
these
.
These
with
cruell
dealing
,
as
depriuing
them
of
necessaries
,
and
laying
heauy
burthens
vpon
them
,
cause
the
poore
orphans
and
vnderlings
to
runne
away
,
as
Esau
did
Iacob
,
and
being
shiftlesse
,
to
starue
or
miscarrie
.
And
euen
such
is
the
dealing
of
the
rest
,
who
are
cruell
and
void
of
mercie
.
Let
them
take
warning
:
for
if
the
poore
and
oppressed
crie
in
the
eares
of
the
Lord
,
they
shall
bee
heard
,
and
shall
pay
to
the
full
,
for
the
iniury
which
they
haue
offered
.
I
would
be
loth
to
do
the
least
wrong
;
for
God
will
make
it
come
against
him
that
shal
be
bold
thus
to
prouoke
him
,
and
grieue
his
neighbour
,
when
it
shall
sting
as
a
Serpent
,
and
be
deadly
vnwelcome
.
It
were
a
wise
part
for
a
man
to
iudge
of
his
sinne
,
as
he
iudgeth
of
the
many
dangerous
effects
that
follow
vpon
it
.
But
who
seeth
it
an
absurd
vnseemely
thing
in
the
wealthy
,
to
play
the
Lords
and
controllers
ouer
the
baser
and
poorer
sort
?
Not
being
content
to
make
them
their
drudges
and
slaues
to
doe
their
meanest
workes
:
but
both
in
word
and
deed
taking
liberty
to
vsurpe
ouer
them
,
as
if
they
had
been
only
made
for
them
to
crow
ouer
?
Sometimes
rating
them
with
reproches
,
nick-names
,
vpbraiding
them
by
their
pouerty
,
(
which
is
to
despise
their
maker
)
other
whiles
making
a
pray
of
them
,
and
racking
them
for
the
poore
commodities
they
buy
,
whereas
yet
for
their
worke
,
they
will
driue
them
to
the
lowest
wages
that
may
be
,
as
hard
as
times
are
,
and
all
things
deare
and
chargeable
,
which
the
poore
standeth
in
need
.
But
now
when
the
worme
troden
vpon
,
turneth
againe
,
and
draweth
out
the
onely
weapon
it
hath
,
the
tongue
I
meane
,
to
reuile
and
raile
most
disdainefully
vpon
the
rich
,
for
their
misfortunes
and
oppression
,
then
I
say
euery
wealthy
person
can
say
,
this
is
odious
.
And
so
it
is
indeed
:
but
was
not
their
dealing
as
bad
which
prouoked
them
?
They
doe
badly
,
but
by
them
God
will
teach
the
wealthy
how
to
consider
wiselie
of
the
estate
of
the
poore
.
Therefore
when
men
being
exasperate
,
turne
to
shifting
,
euery
man
can
speake
against
them
:
but
who
considers
the
greatnesse
of
their
sinne
who
vrge
them
?
The
law
of
necessitie
(
we
know
)
is
hard
to
vndergoe
.
And
when
these
shifters
turne
vpon
their
oppressors
,
not
only
with
tongue
,
but
with
hand
also
,
reioycing
in
stealing
and
purloyning
from
them
,
doe
not
then
all
crie
out
and
complaine
of
the
dammage
they
sustained
?
And
yet
their
stealing
was
caused
by
the
others
robbery
:
onely
the
one
being
a
rich
theefe
stole
openly
,
the
other
for
feare
in
secret
:
and
defends
himselfe
by
this
,
That
he
hath
but
robbed
him
,
that
first
stole
from
himselfe
.
Indeed
it
is
Gods
mercy
,
that
(
oppression
of
the
poore
being
so
rise
,
as
who
seeth
not
that
all
the
gripings
wherewith
one
rich
person
oppresseth
another
,
are
in
the
vpshot
wrecked
vpon
the
poorest
,
who
can
worst
make
his
part
good
?
)
that
there
is
so
little
harme
done
in
this
kind
:
and
in
great
part
the
cause
is
in
the
good
gouernment
ciuill
which
restraineth
such
.
But
if
we
should
reade
or
heare
of
the
disorders
of
other
places
(
wanting
setled
order
and
execution
of
law
)
it
would
amaze
vs
,
and
teach
vs
to
practise
that
equitie
and
moderation
of
mind
towards
our
inferiors
,
which
might
preuent
such
ill
measure
at
their
hands
,
or
rather
Gods
hand
who
will
reuenge
it
.
For
all
this
hardnesse
that
Iphtah
sustained
at
their
hands
,
yet
this
is
worth
the
noting
,
that
God
prouided
for
him
in
a
strange
countrie
,
where
he
was
able
to
maintaine
diuers
that
resorted
to
him
,
and
to
frame
them
to
fight
against
the
enemies
of
God
.
And
thus
the
Scripture
is
verified
,
that
when
Doct.
2.
vers.
3.
father
and
mother
forsake
,
the
Lord
taketh
vp
.
As
he
dealt
with
Ioseph
,
Hester
,
Mordecay
,
and
many
others
.
And
this
protection
of
his
,
if
it
reached
only
to
the
maintaining
of
such
needy
and
distressed
persons
in
their
bodily
necessities
,
and
temporary
sorrowes
,
it
were
much
:
but
to
bring
them
also
Note
.
into
fauour
with
himselfe
,
that
in
so
wicked
a
world
they
may
bee
weaned
from
the
defilements
of
it
,
and
that
in
better
sort
then
many
thousands
,
who
haue
father
and
mother
to
bring
them
vp
,
this
is
no
lesse
then
admirable
.
Oh
therefore
what
madnesse
is
there
in
them
,
and
how
are
they
to
be
pitied
,
who
in
the
multiplicitie
of
dangers
and
miseries
that
swarme
euery
where
,
cling
not
nor
cleaue
neerevnder
Gods
wing
,
where
only
safetie
is
to
be
found
and
enioyed
?
And
yet
where
they
seeke
it
any
other
way
,
they
haue
got
that
which
will
not
stand
by
them
,
if
they
get
any
thing
,
and
yet
their
account
is
to
come
.
Now
although
this
be
a
priueledge
of
the
faithfull
,
onely
to
haue
God
their
prouider
for
,
and
vpholder
,
yet
euery
hang-by
catcheth
the
speech
by
the
end
,
and
saith
,
I
hope
God
will
prouide
for
me
aswell
as
he
hath
done
,
&c.
Wheras
yet
,
neither
haue
they
any
faith
to
beleeue
it
,
nor
grace
to
beare
their
crosse
,
when
they
fall
into
any
vnlooked
for
extremitie
:
no
,
nor
yet
applie
themselues
vnto
any
such
meanes
(
as
through
Gods
blessing
)
may
giue
hope
of
sufficiencie
.
How
can
a
man
shift
and
vse
bad
courses
to
maintaine
himselfe
,
and
yet
(
in
truth
)
say
,
he
beleeues
God
will
prouide
?
For
first
he
beleeues
no
further
then
he
sees
how
he
can
bring
his
desire
to
passe
,
(
which
is
not
faith
)
and
(
which
is
worse
)
he
vses
vnlawfull
meanes
,
whereas
God
makes
no
promise
,
but
to
the
obeyer
of
his
commandement
,
but
curseth
wicked
practizes
.
Iphtah
here
was
prouided
for
:
But
how
?
First
,
God
gaue
him
a
gift
of
valour
aboue
others
,
and
then
taught
him
how
to
set
his
gift
on
worke
to
good
purpose
,
and
so
(
beleeuing
that
God
would
not
be
wanting
)
he
obtained
the
fruit
of
his
labour
.
Now
this
is
not
the
course
which
all
such
take
,
as
yet
with
great
confidence
will
professe
.
They
doubt
not
,
but
God
will
feede
them
,
hauing
giuen
them
a
mouth
,
and
clothe
them
,
hauing
giuen
them
a
body
,
yea
and
saue
them
too
,
seeing
Bee
hath
made
them
.
These
hopes
are
blind
hopes
,
neither
is
faith
the
parent
of
them
,
nor
contentation
and
thanks
the
fruite
of
them
,
when
they
enioy
their
desires
,
much
lesse
patience
and
depending
vpon
God
,
when
they
are
frustrate
,
as
often
they
are
.
In
this
verse
a
further
thing
then
wee
haue
yet
heard
,
is
laid
out
.
For
by
More
in
vers.
3.
Gods
prouidence
,
Iphtah
had
set
these
men
that
resorted
to
him
,
who
were
needie
,
hee
had
,
I
say
,
set
them
against
the
Ammonites
,
and
they
carried
away
from
them
what
they
could
get
.
And
in
the
meane
while
,
they
warring
against
Israel
,
and
namely
Gilead
,
a
great
and
wealthie
citie
,
the
Princes
of
Gilead
had
agreed
among
themselues
with
the
people
,
that
hee
who
first
began
warre
with
the
Ammonites
,
should
be
their
Captaine
and
guide
to
rule
ouer
them
.
And
thus
it
came
to
passe
,
that
they
sent
for
him
,
I
meane
Iphtah
,
to
intertaine
him
for
their
Captaine
,
whom
before
they
had
cast
out
from
among
them
as
hath
been
said
.
Now
here
in
the
end
of
the
third
verse
,
where
it
is
said
,
that
hee
vsed
the
Doct.
2.
vers.
3.
seruice
of
certaine
wandering
fellowes
,
who
(
it
appeares
)
had
no
dwelling
place
constant
,
and
set
them
on
worke
against
Gods
enemies
,
(
for
how
could
they
haue
been
better
employed
?
)
as
Dauid
also
did
:
we
learne
that
1.
Sam.
25.
7.
such
as
are
idle
,
needy
and
without
imployment
,
should
▪
brought
by
the
wisdome
and
godly
care
of
men
,
as
the
Magistrate
〈…〉
,
and
ranged
within
compasse
,
vnto
some
worke
profitable
,
and
to
the
maintaining
of
themselues
,
and
putting
them
out
of
their
idle
course
.
For
such
vagrant
persons
waite
but
to
doe
mischiefe
.
So
then
,
these
are
neither
to
be
cast
off
altogether
for
their
bad
qualities
,
(
but
pitied
and
relieued
in
their
misery
)
nor
yet
too
much
nourished
and
harboured
in
houses
or
townes
,
but
(
by
them
that
are
religious
,
and
make
conscience
themselues
of
spending
their
time
)
whether
Gentlemen
(
who
entertaine
many
into
their
houses
that
are
shiftlesse
when
they
are
out
of
office
)
or
others
,
and
their
gift
that
is
in
any
of
them
,
as
of
wit
,
courage
,
or
skill
,
&c.
is
to
be
wisely
directed
to
the
fittest
and
most
profitable
obiect
,
lest
it
breake
out
to
outrage
,
being
not
gouerned
.
And
this
being
done
be
times
?
labour
and
exercise
(
by
habit
and
vse
)
will
be
more
welcome
then
idlenes
,
besides
the
cutting
off
of
much
sinne
,
both
against
God
and
man
.
Whereas
for
the
want
of
this
prouident
care
,
wee
see
that
many
growing
vp
to
mans
estate
,
in
the
practise
of
leaudnesse
and
licentiousnesse
,
waxe
impudent
and
incorrigible
,
filling
the
Church
with
noysome
example
and
offence
,
and
the
Common-wealth
with
theft
and
beggery
.
But
I
will
not
repeate
that
which
I
haue
said
of
this
before
,
chap.
9.
3.
Much
good
hath
been
done
of
late
yeeres
to
diminish
the
number
of
such
,
and
to
cut
them
off
from
a
rogueish
life
,
by
enioyning
them
to
labor
:
and
if
it
were
not
crossed
,
I
meane
this
good
order
,
by
the
foolish
pity
of
some
,
who
incourage
them
to
continue
this
begging
and
idle
life
,
by
giuing
reliefe
to
them
,
rather
then
to
the
needy
that
dwell
by
them
;
much
more
good
might
yet
be
enioyed
thereby
.
And
further
,
they
who
take
such
into
their
seruice
,
or
being
able
,
ought
so
to
doe
,
when
there
is
cause
,
if
they
would
instruct
them
,
and
rule
and
looke
to
them
carefully
,
as
Iphtah
and
Dauid
did
,
wee
should
not
haue
such
disorders
,
and
outrage
in
Church
and
Common-wealth
as
we
haue
:
neither
should
it
be
such
reproch
as
it
is
,
to
keepe
such
bad
ones
in
mens
houses
:
for
though
they
are
rude
and
bad
themselues
;
yet
by
good
care
had
ouer
them
,
they
might
be
brought
to
better
order
.
This
being
added
,
that
if
they
will
not
be
ruled
and
kept
in
compasse
,
that
they
be
deliuered
to
the
Magistrate
,
and
committed
to
the
house
of
correction
.
THE
SIXTIETH
FOVRE
SERMON
ON
THE
ELEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Verse
4.
And
in
processe
of
time
the
children
of
Ammon
made
warre
with
Israel
.
5.
And
when
the
children
of
Ammon
fought
with
Israel
,
the
Elders
of
Gilead
went
to
fetch
Iphtah
out
of
the
land
of
Tob.
6.
And
they
said
vnto
Iphtah
,
Come
and
be
our
Captaine
,
that
we
may
fight
with
the
children
of
Ammon
.
7.
Iphtah
then
answered
vnto
the
Elders
of
Gilead
,
Did
not
yee
hate
me
,
and
expell
me
out
of
my
fathers
house
?
How
then
come
yee
vnto
me
now
in
the
time
of
your
tribulation
?
8.
Then
the
Elders
of
Gilead
said
vnto
Iphtah
,
Therfore
we
turne
againe
to
thee
now
,
that
thou
maiest
goe
with
vs
,
and
fight
against
the
children
of
Ammon
,
and
be
our
Head
ouer
all
the
inhabitants
of
Gilead
.
9.
And
Iphtah
said
vnto
the
Elders
of
Gilead
,
If
yee
bring
mee
home
againe
to
fight
against
the
children
of
Ammon
,
if
the
Lord
giue
them
before
me
,
shall
I
bee
your
head
?
10.
And
the
Elders
of
Gilead
said
vnto
Iphtah
,
The
Lord
be
witnesse
betweene
vs
,
if
we
doe
not
according
to
thy
words
.
11.
Then
Iphtah
went
with
the
Elders
of
Gilead
,
and
the
people
made
him
Head
and
Captaine
ouer
them
:
And
Iphtah
rehearsed
all
his
words
before
the
Lord
in
Mizpeh
.
IN
these
eight
verses
,
we
see
how
God
brought
to
passe
by
his
prouidence
,
that
the
Princes
of
Gilead
,
who
with
Iphtahs
The
summe
of
these
verses
.
brethren
,
had
vniustly
expelled
him
out
of
the
citie
,
were
driuen
by
their
owne
law
to
desire
him
home
againe
,
and
to
fight
against
the
Ammonites
for
them
;
which
that
they
might
the
better
effect
,
they
goe
themselues
in
a
solemne
manner
to
the
place
of
his
banishment
,
euen
to
the
land
of
Tob
,
and
with
entreaty
in
all
humblenesse
,
offer
him
the
gouernment
,
and
chiefe
command
in
the
battell
against
Ammon
.
Iphtah
at
the
first
casting
them
in
the
teeth
with
their
vnkindnesse
before-time
,
(
as
it
was
meet
that
such
discourtesie
and
disgrace
as
they
had
offered
him
in
time
past
should
not
be
altogether
buried
in
silence
and
be
vnmentioned
)
requireth
of
them
good
assurance
of
their
fidelitie
,
because
it
might
be
doubted
,
that
their
present
necessity
draue
them
to
make
this
offer
,
rather
then
any
loue
towards
him
.
Which
being
tendered
and
granted
to
him
accordingly
;
he
yeeldeth
to
their
request
,
and
went
home
with
them
,
and
(
the
Lord
ordering
the
businesse
)
there
he
found
the
whole
congregation
readie
to
confirme
the
election
of
the
Elders
of
Gilead
,
as
also
,
afterward
,
the
Lord
himselfe
did
:
and
so
Iphtah
was
made
their
Captaine
,
and
proceeded
to
the
worke
whereto
God
had
appointed
him
.
Generally
this
teacheth
how
strangely
God
turneth
the
times
and
state
Doct.
ver.
4.
5.
of
things
by
his
wisdome
,
whereby
he
ruleth
and
disposeth
them
:
and
this
he
doth
for
the
triall
and
comfort
of
his
,
and
contrary
to
and
against
the
expectation
and
desire
of
their
enemies
,
as
here
he
did
to
Iphtahs
comfort
,
and
to
the
crossing
of
them
of
Gilead
,
raise
this
warre
.
To
teach
vs
all
that
are
fit
to
learne
,
to
depend
vpon
him
alone
,
and
to
haue
his
word
for
our
direction
,
that
so
we
need
not
be
ashamed
whatsoeuer
come
to
passe
.
Whereas
if
we
haue
followed
our
owne
humor
,
either
in
crossing
,
and
wronging
any
,
as
they
here
did
Iphtah
,
we
may
be
driuen
to
stand
in
need
of
them
,
and
to
seeke
helpe
at
their
hands
,
as
they
did
at
his
,
which
will
not
a
little
crosse
vs
;
or
if
we
haue
reproched
ourselues
,
by
bragging
and
boasting
,
we
may
receiue
the
foile
at
their
hands
,
whom
we
haue
so
abused
,
and
so
we
may
with
shame
bee
made
to
eate
our
word
;
or
if
we
haue
proudly
set
vp
our
saile
,
or
doe
depend
vpon
vncertaine
hope
of
future
commodities
,
and
momentany
preferment
,
wee
may
bee
disapointed
to
our
iust
reproch
,
and
that
easily
;
the
Lord
so
altering
and
changing
things
as
he
doth
.
And
herein
his
daily
frustrating
of
many
mens
hope
,
who
depend
vpon
blind
fortune
,
promising
to
themselues
,
that
all
shall
be
,
as
they
wish
,
vtterly
shutting
God
out
from
their
attempt
,
might
make
vs
wise
.
An
example
hereof
in
the
King
of
Aram
,
as
in
many
other
,
is
to
be
seene
:
who
oft
appointed
his
armies
secretly
against
the
King
of
Israel
;
but
he
was
2.
King
.
6.
10.
11
disapointed
by
God
of
his
expectation
,
till
he
raged
and
fretted
at
it
.
Herevpon
S.
Iames
reprooueth
his
resolution
of
man
,
that
hee
will
himselfe
,
and
Iames
4.
13.
14.
of
himselfe
say
of
these
changeable
things
;
to
morrow
we
will
goe
to
such
a
citie
and
gaine
,
&c.
when
yet
Salomon
telleth
vs
,
we
cannot
tell
what
one
Prou.
27.
1.
day
may
bring
foorth
.
And
yet
men
cease
not
to
determine
what
they
will
doe
,
and
how
they
will
thriue
,
reuenge
,
take
their
pleasure
and
passe
the
time
:
and
so
we
reckon
of
,
and
deale
about
seasons
,
that
although
all
know
the
weather
altereth
the
price
of
things
,
yet
wee
will
sell
and
buy
our
commodities
Note
.
before
hand
,
when
wee
know
not
how
to
make
good
,
and
performe
couenants
to
other
,
or
how
other
will
to
vs
,
no
,
neither
are
willing
,
if
prices
alter
,
to
stand
to
our
word
:
which
yet
God
doth
bring
to
passe
oft-times
,
to
the
ioynting
not
of
such
common
doings
onely
in
smaller
matters
,
but
also
of
the
richest
in
their
greatest
affaires
,
and
that
a
thousand
waies
according
to
his
good
pleasure
.
And
therfore
it
were
our
wisdome
to
submit
our selues
to
his
prouidence
in
all
things
,
and
not
to
stand
stiffely
vpon
our
owne
will
,
seeing
he
will
breake
our
stomackes
in
spight
of
our
hearts
,
by
disappointing
of
vs
,
and
except
we
doe
so
,
we
shall
neuer
be
quiet
.
But
to
returne
againe
,
we
see
that
God
brought
this
about
principally
for
the
good
of
his
seruant
Iphtah
,
and
to
worke
his
enlargement
,
though
to
the
shame
and
conuiction
of
his
aduersaries
.
Iphtah
neither
himselfe
made
any
meanes
,
by
messengers
,
writing
,
or
suite
of
friends
,
for
his
returne
out
of
banishment
:
neither
would
the
Lord
permit
him
to
doe
so
,
but
prouided
better
for
him
,
that
he
should
haue
a
calling
to
it
:
for
if
he
had
returned
blindly
home
,
as
a
priuate
exile
,
what
great
matter
had
it
been
,
or
how
could
Gods
worke
haue
been
seene
in
it
,
as
now
it
was
?
But
behold
,
the
Lord
will
rather
haue
Iphtah
abide
sometime
in
distresse
and
basenesse
,
that
hee
may
bee
fetcht
home
with
publike
consent
of
his
nation
,
as
Ioseph
was
out
of
prison
;
and
that
they
did
not
so
much
to
the
gratifying
of
him
,
as
themselues
:
the
greatest
persons
of
Gilead
requesting
it
at
his
hand
,
and
professing
themselues
highly
beholding
vnto
him
,
if
hee
would
grace
them
by
returning
,
who
had
disgraced
him
before
,
by
casting
him
off
.
Nay
,
and
he
must
not
Note
.
be
sent
for
,
but
come
for
,
not
by
friends
,
but
by
his
ranckest
enemies
,
not
to
his
former
estate
of
a
subiect
,
but
to
be
a
Lord
and
Gouernor
.
A
carnal
man
hearing
of
this
,
Oh
how
his
teeth
water
and
his
fingers
itch
at
the
successe
of
Iphtah
,
and
how
doth
he
wish
he
might
haue
his
desire
vpon
his
enemies
,
and
triumph
ouer
them
as
he
did
?
But
oh
foole
!
this
is
no
prerogatiue
for
thee
to
claime
,
it
is
the
glorie
of
innocencie
,
the
fruite
of
faith
,
of
patient
waiting
vpon
God
,
and
committing
a
mans
waies
to
him
in
wel-doing
.
Such
another
example
(
lest
wee
should
say
this
is
alone
)
is
Mordecai
.
The
Lord
might
haue
put
it
into
the
Kings
mind
to
peruse
the
Chronicles
and
recognize
Mordecaies
well
deseruing
long
before
he
did
:
but
alas
,
that
had
been
an
obscure
fauour
in
comparison
.
God
meant
his
worthy
seruant
farre
better
then
so
:
he
would
haue
this
breake
out
when
it
was
most
seasonable
:
and
the
season
was
,
when
his
prouidence
might
be
most
manifested
therby
.
Therefore
when
great
Haman
was
working
his
ouerthrow
,
and
al
the
Churches
;
then
is
the
opportunitie
to
bring
forth
the
record
:
that
so
(
all
vnder
one
)
the
aduersary
may
be
defeated
with
shame
,
the
Church
notably
deliuered
from
danger
,
and
Mordecai
not
rescued
onely
,
but
brought
forth
out
of
trouble
,
with
the
highest
honor
that
his
rankest
enemie
could
be
forced
to
giue
him
.
Come
forth
(
ye
disciples
of
Machiauel
)
and
set
your
braines
on
worke
in
the
politiquest
manner
ye
can
,
and
see
if
ye
can
teach
your
nouices
such
a
way
as
this
,
so
famously
to
supplant
your
opposites
,
and
set
vp
themselues
in
their
roome
!
ye
cannot
doubtlesse
,
or
if
ye
could
,
yet
ye
teach
them
but
diuelish
policie
to
contriue
it
,
whereby
you
and
they
haue
more
cause
of
shame
and
repentance
,
then
boasting
and
insulting
.
Therefore
(
not
to
digresse
)
now
Iphtah
is
busie
about
Gods
matters
(
neuer
thinking
of
a
reuenge
of
his
owne
priuate
wrongs
)
and
loe
,
the
Lord
is
as
busie
about
Iphtahs
affaires
,
and
contriuing
how
he
may
bring
him
foorth
out
of
his
trouble
.
Is
not
this
enough
to
perswade
vs
to
make
God
our
Factor
and
Aduocate
Doct.
2.
to
pleade
for
vs
,
and
bring
about
our
matters
?
yea
to
tie
our
owne
hands
behind
vs
,
from
putting
them
forth
vnlawfully
in
our
owne
defence
?
May
we
not
say
now
,
there
is
a
truth
in
those
words
,
Roll
thy
waies
,
or
cast
Psalm
.
37.
5.
thy
care
vpon
Iehouah
,
and
he
will
giue
thee
thy
hearts
desire
?
Did
he
not
so
to
Iphtah
?
Euen
that
issue
which
he
would
haue
desired
and
sought
by
reuenge
,
or
euill
meanes
(
if
he
had
been
a
bad
person
)
I
meane
to
haue
his
enemies
to
be
his
pages
to
conduct
him
home
as
their
Commander
;
that
I
say
obtained
Iphtah
,
not
by
vsing
euill
meanes
,
but
without
vsing
any
at
all
.
Was
not
this
as
a
man
would
haue
it
?
What
needed
here
any
shifting
,
any
stirring
,
any
plotting
?
Did
not
God
effect
it
without
these
?
So
when
Ioseph
in
prison
was
forgotten
by
Pharaohs
Butler
to
be
set
free
,
how
did
the
Lord
remember
him
,
to
bring
him
foorth
with
farre
greater
honour
.
Thus
hee
dealt
with
his
,
where
they
relye
on
him
.
And
if
hee
did
this
for
Iphtah
,
a
poore
souldier
,
a
bastard
,
and
banished
,
and
for
Mordecai
a
despised
stranger
,
and
for
Ioseph
a
poore
prisoner
,
as
wee
haue
heard
;
will
he
not
doe
the
like
to
vs
,
if
we
would
cleaue
vnto
him
as
our
alsufficient
God
,
and
honour
him
by
putting
ouer
all
to
him
,
to
deale
wholly
for
vs
,
while
wee
sit
still
,
and
goe
about
his
seruice
?
And
what
lesse
can
we
doe
then
trust
him
with
our
matters
,
and
wholly
giue
vp
our selues
to
be
doers
of
his
work
,
when
as
our
Master
professeth
himselfe
to
be
wholly
ours
,
and
to
bring
our
matters
to
passe
,
which
our selues
(
with
much
labour
and
more
sinne
)
should
neuer
be
able
to
compasse
?
We
haue
heard
how
Iphtah
was
repaired
vnto
by
the
chiefe
of
Gilead
,
The
summe
of
verse
6.
7.
8.
and
what
a
free
and
large
offer
they
made
to
him
if
hee
would
goe
with
them
:
thus
had
the
Lord
prouided
for
his
seruant
.
Now
followeth
his
answere
:
Iphtah
therfore
(
as
he
might
well
)
told
the
Princes
of
Gilead
of
their
fault
,
by
so
good
occasion
and
opportunitie
as
was
offered
;
and
how
iniuriously
they
had
dealt
with
him
,
in
driuing
him
out
from
among
them
against
all
right
and
law
:
and
hereupon
hee
demanded
of
them
how
they
could
now
in
their
streight
seeke
to
him
among
all
other
?
and
indeed
they
could
with
no
sound
reason
request
fauour
of
him
whom
they
had
hated
;
and
as
for
him
,
hauing
receiued
such
measure
from
them
,
how
could
hee
trust
them
?
And
they
could
not
denie
it
,
which
was
a
shame
to
them
to
remember
:
but
now
they
would
preferre
him
(
they
said
)
to
make
him
recompence
,
and
the
rather
to
perswade
him
thereof
,
they
confessed
the
whole
matter
vnto
him
.
But
if
he
had
been
as
wilfull
now
they
stood
in
neede
of
him
,
(
which
he
saw
very
well
)
as
they
had
been
cruell
and
spightfull
against
him
before
;
hee
would
neuer
haue
condescended
vnto
them
,
but
would
haue
held
them
on
the
racke
.
We
learne
here
,
that
God
doth
oft
make
vs
stand
in
need
of
their
helpe
Doct.
vers.
6.
whom
we
hate
and
despise
.
First
to
the
end
wee
may
see
our
fault
in
hating
them
,
and
take
shame
for
it
,
as
there
is
cause
.
Secondly
,
to
ouercome
enuie
,
which
if
we
had
not
need
one
of
another
,
would
grow
very
strong
.
For
this
cause
did
the
Lord
so
dispose
,
that
the
Tribes
euer
needed
one
another
,
(
as
we
see
through
the
stories
of
this
booke
and
the
bookes
of
Samuel
)
that
they
might
hold
one
with
another
against
Idolaters
,
and
might
not
hate
each
the
other
;
and
in
a
spirituall
respect
,
so
God
made
the
people
stand
in
need
of
the
Apostles
,
whom
before
they
had
railed
vpon
in
the
second
of
the
Acts
2.
37.
Acts.
And
so
we
,
if
we
weighed
it
would
neuer
hate
each
the
other
,
nor
fall
out
as
we
doe
too
easily
,
one
with
another
,
considering
the
plunges
we
may
be
put
to
thereby
,
as
when
we
are
driuen
to
stand
in
need
euen
of
them
among
all
other
,
and
it
is
in
their
hand
to
doe
vs
some
great
hurt
.
And
yet
some
doe
so
rest
in
their
owne
sufficiencie
,
through
the
want
of
Note
.
wise
foresight
of
the
casualties
which
after
may
befall
them
,
and
through
the
pride
of
heart
in
their
present
estate
,
that
they
would
stand
in
neede
of
none
,
neither
be
beholding
vnto
any
,
which
is
but
a
nourishing
of
the
hardnes
of
their
hearts
,
and
high
mindednes
,
that
so
they
may
further
glorie
in
themselues
:
and
therfore
such
will
rather
offer
violence
to
themselues
,
then
they
will
vse
the
helpe
of
any
such
as
they
like
not
:
As
Ahab
spake
of
Michaiah
,
when
he
both
stood
in
great
need
of
his
help
,
and
was
wished
to
vse
it
by
godly
Iehosaphat
;
No
,
saith
he
,
for
I
hate
him
,
and
he
doth
not
prophecie
1.
King
.
●2
.
●
.
good
for
me
:
but
it
had
been
better
for
him
to
haue
been
beholding
to
him
.
So
that
in
respect
of
such
passions
,
it
is
some
restraint
of
nature
and
bridling
of
the
corrupt
heart
,
in
him
that
can
seeke
to
his
enemie
.
And
seeing
God
doth
make
vs
all
to
stand
in
need
one
of
another
,
why
should
wee
not
make
our
hearts
to
bow
and
bend
,
especially
when
it
shall
be
also
for
our
owne
good
and
benefit
?
Although
I
must
say
,
that
this
is
not
so
commendable
in
vs
,
nor
profitable
for
vs
thus
farre
to
seeke
to
other
,
when
we
may
feare
the
better
thereby
;
(
for
a
naturall
man
will
straine
himselfe
for
aduantage
)
but
when
we
doe
it
to
crosse
ourselues
,
and
our
euill
hearts
(
which
rebell
in
vs
,
and
would
carrie
vs
to
the
contrarie
)
and
so
stoope
to
the
ouercomming
of
the
poyson
and
corruption
that
is
in
them
,
and
that
also
for
conscience
sake
,
that
we
may
please
God
therein
;
this
is
a
grace
and
worthie
thing
indeed
.
This
being
done
,
we
should
doe
well
to
help
one
another
,
and
perswade
each
other
to
turne
away
to
alienate
rancour
and
stomacke
from
their
enemies
,
as
Iacob
hath
commendably
gone
before
vs
herein
to
Esau
,
and
Dauid
Gen.
32.
18.
2.
King
.
6.
22.
toward
Saul
,
and
the
Prophet
Elisha
did
perswade
the
King
of
Israel
to
handle
his
enemies
kindly
which
fell
into
his
hands
.
But
yet
on
the
other
side
we
must
take
heed
as
well
of
flattering
men
in
their
euill
,
as
hating
them
:
for
wee
may
not
sinne
to
obtaine
and
get
mens
fauour
,
but
beare
our
crosse
contentedly
,
if
euer
wee
be
driuen
to
seeke
helpe
of
them
whose
sinne
wee
haue
set
outselues
against
;
for
why
wee
haue
done
our
duties
,
though
wee
receiue
ill
measure
for
our
good
will
,
and
God
will
make
a
way
for
vs
,
that
al
shall
be
well
,
and
he
will
(
if
it
be
expedient
)
turne
their
hearts
towards
vs
,
for
all
that
:
but
(
as
was
said
before
)
let
vs
make
none
our
enemies
by
needlesse
prouoking
of
them
,
but
hold
peace
with
all
,
(
if
it
be
possible
)
yea
euen
with
them
that
are
our
enemies
.
For
how
would
these
here
haue
done
,
if
Iphtah
had
vsed
them
as
they
did
him
?
Or
what
had
become
of
Iehoram
,
2.
King
.
3.
if
Elisha
had
persisted
in
his
reiecting
the
motion
which
he
made
,
because
he
and
his
father
had
scorned
2.
King
.
3.
13.
him
and
his
predecessor
Elija
before
?
Therefore
be
wee
wise
,
for
God
may
so
order
it
,
that
(
to
resist
proud
men
)
euen
they
whom
we
haue
prouoked
in
our
rashnes
,
may
be
in
place
to
doe
vs
much
hurt
,
and
that
none
saue
the
very
persons
whom
we
haue
scorned
,
can
helpe
vs
in
our
neede
.
When
Saul
was
newly
created
King
,
there
were
some
iust
of
this
humour
(
and
therefore
they
are
called
sonnes
of
Belial
)
who
defied
him
:
Tush
,
say
they
,
1.
Sam.
10.
27.
what
new
vpstart
is
this
?
how
shall
such
a
base
fellow
saue
vs
?
so
that
they
would
not
acknowledge
nor
take
him
for
their
King
.
But
shortly
after
,
how
should
they
haue
done
(
when
Nahash
came
vpon
them
)
if
that
despised
fellow
(
as
they
accounted
of
him
)
had
not
holpen
them
?
Then
there
was
seeking
to
Saul
:
and
after
the
victorie
it
was
demaunded
by
the
people
,
who
were
these
that
spake
against
Saul
so
despightfully
,
saying
,
Shall
he
raigne
ouer
vs
?
bring
them
foorth
,
and
let
them
be
slaine
.
Therefore
(
that
we
may
auoid
this
shame
and
imputation
of
folly
to
be
in
our
extreames
,
now
to
abandon
a
man
as
nothing
worth
,
and
after
to
seeke
to
him
,
acknowledging
him
to
be
our
onely
helper
)
let
vs
learne
this
moderation
towards
all
,
as
neither
to
be
burdensome
to
the
greatest
,
nor
yet
beare
a
scornefull
minde
toward
the
meanest
.
If
the
Samaritan
,
and
the
man
that
fell
among
theeues
had
knowne
each
other
before
,
and
the
one
scorned
to
be
the
better
for
the
other
,
is
it
like
the
one
would
haue
loosed
and
relieued
the
other
in
that
extremitie
?
Yet
we
may
well
thinke
(
in
such
a
case
)
hee
must
haue
been
of
a
rare
proud
stomack
,
that
would
haue
lien
still
wounded
and
in
paine
,
rather
then
be
beholding
to
him
that
was
there
to
helpe
him
.
And
let
me
giue
the
poore
a
caueat
,
concerning
this
humour
(
for
they
that
must
depend
vpon
all
,
yet
hauing
a
proud
heart
,
wish
that
all
depended
vpon
them
,
and
sometimes
will
vtter
words
to
that
effect
)
and
I
say
this
vnto
them
,
It
ill
becommeth
the
richest
:
and
euen
they
may
bee
sure
at
one
time
or
other
to
smart
for
their
proud
stomacks
:
but
much
worse
it
beseemeth
the
poorest
,
who
rather
(
as
Salomon
saith
)
should
vse
all
entreatie
.
Let
such
breake
their
hearts
,
and
make
holy
vse
of
Gods
affliction
vpon
them
,
and
submit
themselues
to
the
bearing
of
their
burthen
,
that
so
the
hearts
of
the
wealthier
be
not
iustly
hardned
against
them
.
Also
we
see
here
in
their
desiring
the
helpe
of
Iphtah
,
whom
they
had
before
Doct.
2.
vers.
6.
expelled
,
that
oft
times
the
things
which
men
reiect
,
God
chuseth
to
doe
great
enterprizes
by
.
Which
as
it
was
most
cleerely
verified
in
our
Sauour
,
who
being
the
stone
which
the
builders
refused
,
was
made
the
chiefe
Acts
4.
11.
corner
stone
;
so
was
it
also
liuely
verified
in
the
Apostles
after
,
Paul
himselfe
saying
of
himselfe
:
For
all
the
good
he
had
done
,
and
the
rest
,
we
are
al
made
1.
Cor.
4.
9.
a
gazing
stocke
to
the
world
,
to
the
Angels
,
and
to
men
.
And
so
at
this
day
,
by
whom
doth
the
Lord
gather
his
Church
together
,
but
by
them
that
are
counted
the
abiects
of
the
world
?
or
whom
doth
he
make
members
of
his
Church
,
but
them
and
those
to
be
dearest
vnto
him
,
who
are
not
counted
meete
to
liue
on
the
earth
?
Therefore
let
no
faithfull
seruant
of
God
be
dismaied
for
the
discourtesies
and
discouragements
which
he
shall
meete
with
by
the
vnthankfull
world
;
the
Lord
seeth
their
workes
,
and
hath
them
in
neuer
the
lesse
account
,
but
will
plentifully
reward
them
:
of
which
point
I
need
not
say
much
,
hauing
so
often
handled
it
in
this
booke
alreadie
.
THE
SIXTIE
FIVE
SERMON
ON
THE
ELEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
let
vs
proceed
with
Iphtah
his
answere
made
to
the
Elders
of
Gilead
:
First
therefore
in
this
hee
repeateth
and
Vers.
7.
rippeth
vp
their
fault
,
which
in
times
past
they
had
committed
against
him
:
telling
them
,
that
they
now
comming
to
him
in
their
distresse
,
he
(
as
he
might
well
)
marueiled
at
it
,
they
neuer
hauing
made
agreement
with
him
.
And
it
is
easie
to
be
seene
,
that
in
all
this
,
hee
answered
,
as
he
might
lawfully
doe
,
putting
away
all
gall
and
bitternes
;
for
it
was
meete
they
should
secure
him
.
And
euen
so
it
is
lawfull
for
vs
,
by
so
good
an
occasion
as
was
offered
to
him
by
them
,
to
doe
as
hee
did
,
in
a
like
case
:
to
wit
,
to
rehearse
mens
great
iniurying
of
vs
,
when
they
would
make
nothing
of
them
.
And
yet
all
is
not
necessarie
to
be
followed
and
practised
of
vs
alwaies
,
which
Iphtah
said
to
them
here
,
and
namely
his
repeating
of
their
Doct.
in
vers.
7.
fault
,
but
as
the
partie
is
able
and
fit
to
beare
it
,
and
as
the
weightines
of
the
matter
requireth
.
But
without
due
regard
had
,
the
ripping
vp
of
matters
Note
.
and
faults
betwixt
such
as
haue
been
at
variance
,
is
oft
times
a
reuiuing
or
an
increasing
of
strife
betwixt
the
parties
.
But
these
men
of
Gilead
seeing
they
were
many
,
and
their
offence
had
bin
great
and
apparant
in
excluding
him
,
therefore
hee
maketh
mention
of
the
iniurie
which
they
had
offered
him
,
he
hauing
so
good
opportunitie
,
and
doing
it
so
meekly
and
kindly
;
and
yet
Gedeon
did
wel
before
in
not
ripping
vp
,
but
burying
an
iniury
done
to
him
by
the
men
of
Ephraim
,
and
passing
it
ouer
in
silence
,
when
yet
they
had
sore
prouoked
him
.
Therefore
herein
we
must
craue
of
God
the
spirit
of
wisedome
to
direct
Note
.
vs
how
to
deale
in
the
like
cases
,
and
whether
to
repeate
wrongs
done
vnto
vs
,
and
how
farre
,
and
when
:
as
if
they
be
but
words
,
and
in
heate
and
passion
vttered
,
then
to
passe
by
them
.
But
if
it
shall
be
found
expedient
to
rehearse
our
wrongs
,
yet
this
must
be
resolued
of
by
vs
,
to
doe
it
without
bitternes
and
prouoking
of
them
who
haue
hurt
vs
:
and
if
we
can
make
them
see
their
fault
,
it
is
well
:
but
to
this
end
,
in
the
affection
of
our
loue
let
vs
goe
about
it
,
and
seeke
it
at
their
hands
,
but
not
to
cast
them
in
teeth
with
it
,
to
ease
and
satisfie
our
stomackes
thereby
,
and
so
stinging
them
,
but
earnestly
desiring
their
good
in
any
thing
that
wee
say
to
them
,
neither
denying
to
them
(
for
all
that
mentioning
of
their
offence
)
any
helpe
wee
can
yeeld
to
them
for
their
benefit
.
And
when
we
shall
see
cause
to
speake
,
let
vs
also
take
heed
of
harshnes
and
tartnes
in
speaking
,
whereby
our
hearts
will
otherwise
easily
be
incensed
,
and
set
on
fire
against
them
before
we
be
aware
.
Now
in
their
answere
to
his
exprobration
made
against
them
,
in
vers.
7.
let
vs
in
this
verse
note
,
that
they
doe
not
deny
,
but
confesse
that
they
had
Doct
vers.
8.
iniured
him
,
but
indeed
they
shew
that
they
(
conueying
it
cleanly
another
way
)
are
vtterly
vnwilling
to
heare
of
it
:
telling
him
why
they
came
to
him
,
namely
to
make
him
their
Captaine
for
their
deliuerance
,
by
which
kindnesse
offered
to
him
,
they
hoped
(
they
said
)
to
make
him
amends
.
Where
we
may
learne
,
that
it
was
commendable
in
them
,
and
to
be
followed
,
in
that
they
doe
grant
that
they
had
faulted
and
iniured
him
.
So
is
it
euer
to
bee
done
of
vs
:
and
contrarily
,
that
the
washing
away
of
mens
faults
,
(
whereof
they
may
iustly
bee
conuicted
)
by
facing
,
lying
,
or
otherwise
hiding
,
or
cloaking
,
or
extenuating
them
,
must
be
carefully
auoided
.
By
which
meanes
wee
doe
but
lay
them
more
open
before
God
,
and
as
it
were
,
put
them
in
remembrance
of
them
:
the
onely
way
to
couer
them
,
is
by
confessing
and
renouncing
them
,
for
to
such
belongs
the
promise
of
forgiuenes
,
Prou.
28.
13.
Psal.
32.
1.
which
is
called
the
true
couering
of
them
by
God
himselfe
,
Psalm
.
32.
For
if
wee
haue
sinned
,
wee
ought
to
acknowledge
it
,
according
to
the
nature
,
qualitie
and
kinde
thereof
:
whether
to
God
or
man
,
publikely
or
priuatly
,
yea
if
it
be
to
one
:
according
to
S.
Iames
direction
,
in
these
words
:
Acknowledge
your
faults
one
to
another
.
And
if
we
cannot
be
brought
to
do
Iames
5.
16.
so
,
and
that
willingly
;
much
more
hardly
,
or
not
at
all
,
will
we
offer
further
resistance
of
,
and
violence
to
our
corrupt
nature
,
which
some
sinnes
doe
and
will
require
.
And
yet
if
we
come
to
yeeld
so
farre
,
yet
if
we
doe
it
houerly
and
for
fashion
,
or
to
get
that
which
we
seeke
,
by
our
so
confessing
,
howsoeuer
it
may
bee
commendable
before
men
,
yet
before
God
it
is
nothing
worth
.
But
in
that
they
hasted
from
hearing
much
of
that
matter
,
it
being
harsh
Doct.
2.
in
their
hearing
,
and
sore
against
them
,
it
bewraieth
a
corruption
to
be
noted
in
vs
which
is
ouer
common
,
to
wit
,
how
vnwilling
we
are
to
haue
our
faults
brought
to
light
;
we
care
not
how
little
and
seldome
we
heare
of
any
Note
.
thing
that
is
against
our
corrupt
nature
,
or
euill
practise
,
against
which
yet
Ioh.
3.
19.
we
should
be
ready
to
heare
the
hardest
,
knowing
that
wee
are
not
debters
Rom.
8.
12.
to
the
flesh
,
but
enemies
to
it
,
and
that
professed
.
A
token
(
no
doubt
)
of
a
filthie
and
hard
heart
,
much
putrified
:
for
should
we
not
be
ready
to
purge
out
the
poyson
and
putrifaction
which
will
burst
and
kill
vs
?
In
particular
,
the
practise
of
most
men
is
like
these
Gileadites
;
for
if
they
haue
slandered
their
brother
by
whispering
reports
in
corners
(
where
they
thinke
they
are
safe
enough
from
comming
to
light
against
them
)
and
afterwards
are
charged
to
make
them
good
,
or
take
the
shame
thereof
by
eating
their
word
,
they
can
cunningly
winde
themselues
out
of
that
argument
,
by
turning
their
speech
to
some
other
matter
,
which
they
thinke
will
better
please
their
accuser
,
at
least
which
may
couer
their
owne
lewdnesse
.
And
if
they
be
pressed
with
it
,
oh
then
(
say
they
)
let
vs
heare
no
more
of
Note
.
that
,
ve
speake
out
of
season
,
&c.
Is
this
honest
dealing
?
to
lay
on
loade
of
reproch
vpon
the
innocent
,
and
to
aggrauate
conceits
or
false
rumours
against
them
,
and
when
the
truth
should
bee
brought
foorth
to
the
sauing
and
preseruing
of
our
brothers
good
name
,
then
to
leaue
him
in
the
briars
vnconscionably
?
Let
Iosephs
brethren
condemne
these
,
who
confessed
their
sinne
against
their
brother
and
concealed
it
not
.
If
it
be
the
propertie
of
a
seruant
of
God
,
to
hunt
and
pursue
himselfe
for
his
inward
sinne
,
yea
though
it
be
but
one
,
as
wee
reade
Dauid
oft
to
haue
Psal.
51.
3.
Psal.
73.
3.
done
;
what
ought
we
to
doe
for
many
,
and
those
also
manifest
before
men
?
But
if
men
doe
accuse
and
iudge
themselues
no
sorer
for
their
sinnes
in
priuate
,
Note
.
aggrauating
and
bewailing
them
to
God
,
with
taking
shame
to
themselues
for
the
committing
them
,
then
they
giue
testimonie
thereof
to
men
:
also
,
if
they
doe
not
more
resist
them
aloue
,
then
they
loue
to
heare
of
them
by
others
,
it
is
no
marueile
that
they
be
so
bad
as
they
are
.
And
as
it
is
too
common
to
take
a
priuate
reproofe
vnkindly
,
nay
rebelliously
,
and
with
Leuit.
19.
17.
hating
him
that
offers
it
,
which
yet
he
is
commanded
of
God
to
doe
:
euen
so
in
publique
hearing
it
fareth
;
insomuch
as
if
some
mens
consciences
be
touched
in
any
liuely
manner
,
(
which
is
an
wholesome
warning
)
yet
wee
see
how
vnwelcome
it
is
to
the
most
,
and
excepted
against
,
though
without
the
least
cause
of
so
doing
,
but
of
the
contrary
rather
,
to
wit
,
of
yeelding
thankes
for
it
.
The
vse
is
,
that
if
we
cannot
be
willing
to
heare
of
faults
,
we
should
in
no
wise
giue
libertie
to
our selues
,
nay
nor
by
any
violence
bee
brought
to
commit
them
.
But
of
these
points
,
see
chap.
9.
in
Iothams
fleeing
from
his
brother
,
&c.
Now
out
of
the
offer
of
the
Elders
,
compared
with
Iphtahs
speech
in
Vers.
9.
the
ninth
verse
,
demanding
assurance
thereof
,
(
for
he
did
indeed
vrge
them
about
it
,
as
he
had
cause
)
a
question
may
arise
,
how
they
could
offer
this
to
Iphtah
to
be
their
Iudge
,
and
how
he
could
take
it
with
a
good
conscience
?
First
,
seeing
they
had
no
authoritie
to
offer
it
.
Secondly
,
seeing
he
and
they
Deut.
23.
2.
both
had
this
blocke
in
their
way
,
that
a
Bastard
might
not
enter
into
the
Congregation
of
the
Lord
to
beare
any
office
.
The
answer
is
to
both
questions
one
:
that
the
Lord
directed
them
thus
to
doe
,
who
is
bound
to
no
law
:
and
that
he
guided
them
herein
,
the
whole
story
through
the
Chapter
testifieth
.
The
Lord
excludeth
such
in
Deuteronomy
from
bearing
publike
office
:
and
that
to
terrifie
men
from
begetting
Bastards
,
who
are
in
this
world
reprochfull
,
and
lie
open
to
much
miserie
.
And
yet
how
this
forbidding
that
sinne
preuaileth
with
men
,
this
the
commonnesse
of
the
sinne
,
and
this
prophane
practise
of
adulterers
too
too
much
bewraieth
,
who
thinke
that
by
this
meanes
,
of
bringing
Bastards
into
the
world
,
(
that
is
the
pitie
they
take
of
them
)
they
shall
shunne
the
wearisome
company
of
the
wise
,
and
tediousnesse
of
children
,
with
the
vnwelcome
annoiances
that
they
count
to
accompany
both
.
But
oh
monsters
!
doe
they
thinke
by
auoiding
the
burden
of
the
lawfull
wife
and
children
,
to
escape
the
blot
of
vnlawfull
libertie
,
euen
reprochfull
whoredomes
?
Doth
not
God
set
a
brand
both
vpon
them
and
their
cursed
fruit
?
For
it
is
prooued
by
experience
,
that
besides
the
discouragement
which
bastards
are
oppressed
with
,
as
of
scorne
,
and
opprobrie
in
the
world
,
(
which
of
it selfe
is
enough
to
hold
them
vnder
)
the
Lord
denieth
them
(
commonly
)
good
education
:
so
that
they
prooue
vagabonds
,
curseth
them
with
a
more
then
common
indisposition
and
aukenesse
of
nature
,
to
retaine
instruction
and
gouernment
.
And
lastly
,
there
are
few
of
them
who
are
not
tainted
with
vile
and
odious
Note
.
qualities
,
such
as
they
deriue
from
their
vitious
and
vncleane
parents
.
And
therefore
the
greater
is
their
sinne
,
who
for
all
this
his
prohibition
,
most
wickedly
fil
the
world
with
them
,
&
cause
them
to
be
brought
into
so
great
calamitie
.
Yet
as
the
innocents
cannot
doe
with
it
,
so
(
God
bee
thanked
)
they
are
not
shouldred
out
from
the
hope
of
saluation
,
for
there
is
no
respect
of
persons
with
God
,
if
they
feare
him
.
But
if
they
were
cast
off
by
the
Lord
,
Actes
10.
34.
yet
such
is
the
vnconscionable
beastlinesse
of
those
gracelesse
persons
,
that
for
their
owne
filthy
lust
they
would
thus
endanger
them
,
as
the
loathsome
practise
of
those
vncleane
Locustes
,
the
Popish
Monkes
and
Friers
,
both
in
this
land
and
elsewhere
hath
abundantly
witnessed
to
the
world
in
former
ages
.
See
more
in
the
first
verse
of
this
Chapter
.
Iphtah
hauing
found
ill
dealing
at
their
hands
before
,
as
we
haue
heard
,
Vers.
10.
11.
for
that
they
were
not
lead
by
conscience
and
the
feare
of
God
,
when
they
cast
him
out
,
but
by
partialitie
,
vsed
crueltie
against
him
;
he
did
not
therfore
trust
them
vpon
their
word
,
but
requireth
an
oath
of
God
at
their
mouthes
,
as
may
be
gathered
by
their
making
God
a
witnesse
of
the
promise
which
they
made
vnto
him
,
and
so
tieth
them
to
a
sure
couenanting
with
him
:
For
it
had
not
otherwise
been
wisely
prouided
for
by
him
:
and
therefore
when
he
went
with
the
messengers
to
Mizpeh
,
he
rehearsed
these
things
there
before
the
Lord
,
that
so
the
promise
which
they
made
,
might
stand
sure
,
God
being
desired
to
be
the
beholder
and
witnesse
.
And
here
let
vs
learne
,
that
when
men
haue
dealt
vnfaithfully
,
and
dishonestly
,
Doct.
vers.
10.
they
haue
no
wrong
offered
them
,
if
they
bee
not
credited
as
before
,
no
,
although
they
bee
bound
by
bond
,
(
whereas
their
bare
word
was
taken
while
they
went
for
honest
men
)
for
they
haue
giuen
iust
cause
to
other
to
suspect
their
credit
.
And
by
this
,
which
I
say
,
may
be
noted
,
that
one
cause
Note
.
why
men
are
in
lesse
credit
now
adaies
,
is
their
vnfaithfull
dealing
.
And
whereas
some
cannot
be
trusted
,
nor
borrow
vpon
their
word
or
bond
,
but
for
want
of
credit
doe
goe
without
that
which
would
stand
them
in
exceeding
great
stead
,
for
their
vpholding
and
maintenance
;
it
is
the
fruit
of
their
owne
doings
,
and
that
which
they
haue
sought
by
their
owne
vntrustinesse
,
and
breaking
of
their
promise
,
whereby
they
haue
lost
their
credit
together
with
their
honesty
.
For
in
these
daies
many
care
not
to
deceiue
,
yea
,
and
vndoe
others
,
and
therefore
come
to
nought
themselues
also
for
the
most
part
,
whereas
some
other
being
faithful
and
conscionable
;
vpon
their
bare
credit
,
liue
and
maintaine
their
charge
by
borrowing
,
and
by
other
mens
forbearing
them
.
And
whereas
it
is
obiected
on
the
behalfe
of
these
vnthrifts
and
deceiuers
,
that
they
must
be
borne
withall
,
though
they
cannot
pay
that
which
they
haue
borrowed
:
I
answer
;
Some
of
them
see
no
likelihood
that
they
can
repay
so
much
as
they
will
seeke
to
borrow
,
and
take
into
their
hands
,
of
other
mens
goods
;
which
argueth
little
honesty
,
and
therefore
are
well
content
to
wind
it
from
them
cunningly
and
craftily
,
whereby
also
they
impouerish
some
;
others
will
not
diminish
their
occupying
in
the
least
manner
,
though
they
goe
aboue
their
reach
,
nor
detract
from
their
belly
and
pastime
to
pay
the
owner
,
therby
shewing
that
they
care
not
how
he
come
by
his
due
and
right
,
or
whether
he
euer
haue
it
againe
or
no.
Now
while
these
things
are
thus
,
we
may
note
that
the
beautie
of
religion
is
such
,
if
it
be
planted
in
men
soundly
and
indeed
,
as
that
it
winnes
credit
to
him
that
hath
it
for
contrary
dealing
,
and
maketh
him
to
be
approoued
for
his
faithfulnesse
,
conscionablenesse
and
honesty
:
whereas
he
that
is
void
of
them
,
liueth
in
vtter
discredit
and
iust
reproch
.
And
whereas
ye
will
say
,
some
of
them
that
make
shew
of
religion
,
doe
yet
deceiue
and
deale
vntrustily
with
their
creditors
.
I
answer
,
it
is
not
the
shew
of
religion
,
but
the
practise
of
it
that
carrieth
the
beauty
with
it
that
I
speake
of
:
and
if
any
that
be
taken
to
be
religious
,
offend
this
way
,
know
wee
that
it
is
not
their
religion
that
imboldneth
them
to
such
dealing
,
but
that
they
haue
so
little
of
it
.
And
so
it
is
true
also
,
that
some
that
haue
credit
deseruedly
,
doe
,
for
the
sweetnesse
of
the
gaine
,
if
they
take
not
heed
,
hold
their
due
from
the
owners
sometimes
,
though
they
may
little
reioyce
in
it
.
And
let
them
know
,
that
their
sinne
is
the
greater
:
but
yet
all
this
notwithstanding
,
there
are
some
who
dare
not
,
neither
will
by
any
meanes
be
brought
to
doe
so
.
And
if
ye
aske
me
,
Why
then
doe
men
take
bonds
of
such
as
are
of
approoued
honesty
,
and
haue
not
broken
nor
lost
their
credit
;
as
if
they
were
no
better
trusted
then
other
common
men
?
I
answer
:
Not
because
they
be
distrusted
,
but
first
,
seeing
all
are
mortal
,
and
so
men
might
lose
their
goods
,
if
they
had
no
securitie
for
them
by
those
in
whose
hands
they
are
:
and
secondlie
,
that
contention
may
not
arise
betwixt
the
posteritie
of
both
parties
that
shal
come
after
.
And
againe
,
seeing
there
are
such
deceiuers
in
the
world
,
as
would
prouoke
euen
the
honest
to
contention
,
if
they
can
see
any
hole
open
,
or
espie
any
aduantage
.
And
this
rule
holdeth
also
firme
and
good
in
religious
actions
before
God
.
For
as
it
is
the
honour
of
a
Christian
to
continue
constant
in
his
loue
to
the
truth
,
and
the
Church
of
God
,
the
fruit
whereof
is
a
sound
and
good
report
:
so
if
a
man
begin
to
warpe
and
bewray
his
hollownesse
or
treachery
in
either
;
his
staine
is
not
easily
washt
out
,
neither
can
he
looke
for
that
currant
estimation
or
reuerence
which
before
he
had
,
nor
scarce
obtain
so
much
afterward
as
to
be
credited
,
for
all
his
profession
.
Although
men
will
be
trust
their
vessels
with
oyle
or
wine
,
while
they
be
sound
&
whole
,
yet
if
they
begin
to
leake
and
run
,
they
will
not
commit
any
thing
vnto
them
,
which
is
in
danger
of
losing
.
Our
Sauiour
asked
Peter
but
once
,
Whom
sayest
thou
that
Mat.
16.
16.
17.
I
am
?
and
tooke
his
word
,
when
he
deserued
no
other
:
whereas
afterward
hee
was
not
satisfied
with
one
nor
two
professions
of
his
affection
,
Simon
Iohn
21.
15.
louest
thou
me
?
good
reason
,
he
had
made
a
great
cracke
in
his
credit
,
and
therefore
he
that
had
forsworne
Christ
,
deserued
not
vpon
his
owne
bare
Note
.
word
and
answere
,
to
be
beleeued
.
And
those
who
haue
deceiued
the
opinion
of
the
Church
touching
their
religion
,
by
falling
into
error
and
schisme
,
or
their
pietie
and
honesty
,
by
grosse
offences
;
may
thanke
themselues
,
if
euer
afterward
the
people
of
God
haue
them
in
a
iealousic
.
As
we
reade
in
the
Ecclesiasticall
historie
,
that
when
once
the
baptized
partie
reuolted
either
from
his
religion
or
good
conscience
,
(
as
Miriam
by
her
arrogancie
)
the
Church
admitted
him
not
without
serious
repentance
and
confession
of
his
fault
.
But
if
he
slipt
the
second
time
,
they
practised
greater
seueritie
towards
them
,
enioyning
them
not
repentance
only
,
but
(
for
a
space
of
time
)
to
remaine
out
of
the
Church
as
in
famous
.
Yea
,
some
euen
of
the
reuerendest
Fathers
of
those
times
,
as
Cyprian
and
others
,
grew
to
this
erronious
opinion
,
that
such
were
not
to
be
admitted
without
rebaptization
,
as
if
their
former
seale
had
been
quite
puld
off
by
their
sin
,
I
meane
the
seale
of
forgiuenesse
.
Therefore
let
all
Christians
looke
to
their
standing
:
the
didiuell
(
if
it
be
possible
)
will
quite
ouerthrow
them
;
but
if
he
cannot
,
hee
will
Note
.
foile
them
,
and
take
away
the
crowne
of
their
reioycing
,
which
is
their
faithfulnesse
and
constancie
.
And
he
is
an
impudent
person
,
who
hauing
foully
dishonored
God
and
his
profession
,
wil
hold
vp
his
head
boldly
,
and
claime
his
old
priuiledge
.
Doe
we
not
see
that
among
men
,
one
periured
,
or
a
forger
,
is
disabled
from
euer
bearing
any
witnesse
,
against
or
for
any
,
in
publike
court
?
And
haue
not
all
men
such
a
one
in
suspition
?
Doth
not
treason
taint
euen
the
blood
of
the
traitor
,
so
that
(
euen
when
he
is
loyall
)
he
goeth
for
no
better
?
and
hee
who
hath
got
a
patent
of
restitution
,
or
pardon
for
his
fellonie
,
doth
he
not
forfeit
it
by
a
second
offence
in
the
like
kind
?
But
of
this
enough
.
Another
thing
worth
the
marking
is
this
,
that
in
as
much
as
Iphtah
went
Vers.
11.
so
easily
from
his
iust
quarrell
that
hee
had
against
them
of
Gilead
,
and
had
so
soone
done
,
when
he
had
wisely
told
them
that
which
concerned
them
to
heare
,
and
when
they
had
assured
him
of
that
which
he
demanded
;
by
this
I
say
,
we
are
taught
,
not
to
hold
in
our
harts
an
iniurie
against
vs
by
any
,
Prou.
16.
but
soone
to
remit
an
offence
,
for
it
is
an
honour
to
passe
by
it
.
He
mentioneth
the
matter
but
once
to
them
,
and
once
requireth
security
,
but
goeth
no
further
.
And
who
seeth
it
not
to
be
a
great
grace
in
any
man
to
doe
so
?
for
therein
he
doth
after
the
example
of
the
Lord
himselfe
,
who
doth
not
follow
Exod.
34.
7.
things
against
vs
hotly
,
but
sheweth
great
lenitie
and
kindnesse
.
And
as
Note
.
we
should
not
be
rigorous
and
cruell
in
our
dealings
,
to
prouoke
men
with
our
bitternes
to
wrath
,
so
should
we
make
an
end
of
controuersies
,
as
soone
and
in
as
few
words
as
may
be
,
as
for
other
causes
;
so
,
not
in
the
least
respect
for
this
,
seeing
in
many
words
commonly
there
is
much
sinne
.
Of
this
somewhat
was
said
before
in
vers.
4.
but
especially
looke
backe
into
Chap.
8.
verse
2.
And
further
learne
what
hath
been
the
religiousnesse
of
an
oath
in
times
Doct.
2.
past
:
to
wit
,
such
that
if
it
were
once
offered
and
taken
,
there
was
no
more
question
,
but
the
controuersie
was
ended
.
As
we
see
Rahab
,
hauing
it
granted
Ioshua
2.
21.
her
by
oath
of
the
spies
,
that
she
and
her
fathers
house
should
bee
saued
aliue
,
at
the
destruction
of
Ierrico
,
rested
satisfied
.
Therefore
men
must
looke
to
what
they
sweare
:
seeing
an
oath
is
not
to
bee
violated
,
vnlesse
it
were
made
for
the
accomplishment
of
euill
:
in
which
case
the
keeping
of
it
were
double
sinne
;
(
as
Heroas
was
)
and
the
least
euill
therein
is
great
.
And
Marke
6.
20.
as
heed
must
be
taken
,
how
men
sweare
,
so
must
they
who
offer
the
oath
to
other
,
that
it
be
so
done
,
that
they
to
whom
it
is
ministred
,
may
be
free
from
snare
,
so
that
they
may
doe
it
(
as
the
Prophet
speaketh
)
in
truth
,
righteousnesse
and
iudgement
.
Therefore
such
as
draw
men
by
oath
to
fulfill
their
desire
,
and
to
doe
things
against
conscience
,
haue
the
more
to
answer
for
.
Men
then
must
not
be
drawne
and
forced
thereto
,
to
which
they
cannot
yeeld
,
nor
of
themselues
rashly
sweare
to
doe
that
which
they
approoue
not
,
but
abhorre
.
Iphtah
doubted
no
more
after
the
oath
,
but
goeth
after
the
army
.
But
an
oath
is
not
strong
enough
now
adaies
to
hold
a
man
fast
,
neither
can
wee
safely
Heb
6.
1●
.
rest
in
it
,
for
the
deciding
of
controuersies
,
although
the
Lord
hath
taught
vs
otherwise
.
Now
for
the
further
ratifying
of
the
couenant
betwixt
them
,
it
is
rehearsed
before
the
Lord
in
Mizpeh
by
them
:
for
thus
the
men
of
Gilead
say
,
We
couenant
with
thee
before
the
Lord
,
to
doe
,
as
we
say
,
and
that
he
may
punish
vs
,
if
we
breake
it
.
Therefore
such
as
are
common
swearers
are
not
to
be
admitted
to
this
solemne
oath
,
either
in
accusation
or
decission
of
controuersies
.
For
(
as
I
said
)
they
haue
lost
their
credit
:
they
haue
often
falsified
their
oathes
,
(
for
how
should
a
common
swearer
auoid
common
periury
?
)
and
therefore
that
which
another
man
vseth
reuerently
,
and
with
conscience
,
such
rush
vpon
commonly
and
carelesly
,
through
a
prophane
habit
:
being
herein
worse
then
Heathens
,
who
counted
not
such
worthie
of
societie
,
but
intestabiles
,
as
they
called
them
,
that
is
,
such
as
were
not
to
be
admitted
as
witnesse
.
And
commonly
such
they
are
,
who
prostitute
themselues
for
gaine
to
sweare
falsely
before
the
Magistrate
:
of
whom
there
are
many
,
and
some
the
Lord
shoaleth
out
from
among
their
fellowes
,
as
notorious
monsters
,
branding
some
with
in
famie
and
misery
,
and
terrifying
the
consciences
of
other
with
hellish
feares
,
if
not
with
despaire
.
And
a
step
to
this
sinne
,
is
the
abusing
of
the
tongue
by
false
asseuerations
,
or
contestations
:
as
to
say
,
Verily
it
is
thus
,
or
so
:
As
sure
as
I
am
in
this
place
it
is
true
:
God
knoweth
I
speake
no
more
then
truth
:
I
take
God
to
witnesse
,
&c.
Whereunto
commonly
men
ioyne
deprecations
with
Peter
,
if
they
bee
not
beleeued
.
And
yet
all
false
.
This
I
say
,
neuer
goeth
alone
:
the
commonlyer
,
the
false
asseuerer
,
will
not
stick
,
if
need
be
,
to
be
a
false
swearer
also
.
Therfore
(
to
shut
vp
)
let
men
account
of
oathes
as
diuine
bands
and
pledges
:
cautions
of
our
fidelitie
and
truth
deposed
,
and
left
in
the
hands
of
God
himselfe
:
which
he
that
dare
forfeit
or
breake
,
let
him
be
sure
,
that
God
(
to
whose
censure
he
yeeldeth
himselfe
)
will
find
him
out
,
if
not
in
this
world
,
(
as
many
are
)
yet
hereafter
,
when
hee
shall
giue
him
his
portion
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
As
indeed
what
punishment
can
equall
that
sinne
,
which
ouerthroweth
all
ciuill
societie
and
(
the
sinewes
thereof
)
religion
itselfe
?
THE
SIXTIE
SIXE
SERMON
ON
THE
ELEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
Vers.
12.
Then
Iphtah
sent
messengers
vnto
the
King
of
the
children
of
Ammon
,
saying
,
What
hast
thou
to
doe
with
me
,
that
thou
art
come
against
me
,
to
fight
in
my
land
?
13.
And
the
King
of
the
children
of
Ammon
answered
vnto
the
messengers
of
Iphtah
,
Because
Israel
tooke
my
land
when
they
came
vp
from
Egypt
,
from
Arnon
vnto
Iabbok
,
and
vnto
Iorden
:
now
therefore
restore
those
lands
quietly
.
14.
Yet
Iphtah
sent
messengers
againe
vnto
the
children
of
Ammon
,
15.
And
said
vnto
him
,
Thus
saith
Iphtah
,
Israel
tooke
not
the
land
of
Moab
,
nor
the
land
of
the
children
of
Ammon
.
16.
But
when
Israel
came
vp
from
Egypt
,
and
walked
through
the
wildernesse
vnto
the
red
Sea
,
then
they
came
to
Kadesh
.
18.
Then
they
went
through
the
wildernesse
,
and
compassed
the
land
of
Edom
,
and
the
land
of
Moab
,
and
came
by
the
East
side
of
the
land
of
Moab
,
and
pitched
on
the
other
side
of
Arnon
,
and
came
not
within
the
coast
of
Moab
;
for
Arnon
was
the
border
of
Moab
.
19.
Also
Israel
sent
messengers
vnto
Sihon
King
of
the
Amorites
,
the
King
of
Heshbon
,
and
Israel
said
vnto
him
,
Let
vs
passe
we
pray
thee
,
by
thy
land
,
vnto
our
place
.
20.
But
Sihon
consented
not
to
Israel
,
that
hee
should
goe
through
his
coast
:
but
Sihon
gathered
all
his
people
together
,
and
pitched
in
Iahaz
,
and
fought
with
Israel
.
21.
And
the
Lord
God
of
Israel
gaue
Sihon
and
all
his
folke
into
the
hands
of
Israel
,
and
they
smote
them
:
so
Israel
possessed
all
the
land
of
the
Ammorites
,
the
inhabitants
of
that
countrie
.
22.
And
they
possessed
all
the
coasts
of
the
Amorites
,
from
Arnon
vnto
Iabbok
,
and
from
the
wildernesse
euen
vnto
Iorden
.
23.
Now
therefore
the
Lord
God
of
Israel
hath
cast
out
the
Amorites
before
his
people
Israel
,
and
shouldest
thou
possesse
it
?
24.
Wouldest
not
thou
possesse
that
which
Chemosh
thy
god
giueth
thee
to
possesse
?
so
whomsoeuer
the
Lord
our
God
driueth
out
before
vs
,
them
will
we
possesse
.
25.
And
art
thou
now
farre
better
then
Balak
the
sonne
of
Zippor
,
King
of
Moab
?
did
he
not
striue
with
Israel
,
and
fight
against
them
?
26.
When
Israel
dwelt
in
Heshbon
,
and
in
her
townes
,
and
in
Aroer
,
and
in
her
townes
,
and
in
all
the
Cities
that
are
by
the
coasts
of
Arnon
three
hundred
yeere
?
Why
did
ye
not
then
recouer
them
in
that
space
?
27.
Wherefore
I
haue
not
offended
thee
;
but
thou
doest
me
wrong
,
to
warre
against
me
.
The
Lord
the
Iudge
,
be
Iudge
this
day
,
betweene
the
children
of
Israel
and
the
children
of
Ammon
.
28.
Howbeit
the
King
of
the
children
of
Ammon
,
hearkned
not
vnto
the
words
of
Iphtah
,
which
he
had
sent
him
.
IPhtah
being
now
stablished
their
Captaine
and
The
sense
of
these
verses
in
generall
.
Guide
,
as
wee
haue
heard
,
it
is
shewed
in
the
verses
now
read
,
how
hee
went
to
worke
against
the
Ammonites
,
and
that
was
in
this
manner
.
First
,
hee
sendeth
messengers
to
the
King
of
Ammon
,
with
reasons
to
appease
him
,
if
it
may
be
,
and
hold
him
from
warre
,
but
he
hearkens
to
none
.
His
quarrell
was
for
land
,
which
Israel
had
now
enioyed
full
400.
yeeres
,
and
yet
the
King
of
Ammon
claimeth
it
,
and
being
denied
it
,
now
maketh
warre
with
them
for
it
.
Now
more
particularly
let
vs
heare
their
reasoning
about
the
matter
:
the
which
to
auoid
tediousnesse
,
I
will
not
at
large
set
downe
first
,
but
lay
it
out
in
the
verses
,
as
they
be
in
order
.
In
these
two
verses
,
Iphtah
demands
of
the
King
of
Ammon
by
his
messengers
,
Verse
12.
13.
particularly
.
why
he
made
warre
against
him
,
and
what
iniurie
hee
had
offered
him
,
why
he
should
doe
so
.
The
King
of
Ammon
answered
him
,
that
Israel
had
taken
away
part
of
his
land
,
when
they
came
out
of
Egypt
,
and
this
he
required
to
bee
safely
deliuered
,
and
restored
peaceably
to
him
,
and
hee
would
depart
from
molesting
his
countrie
,
but
otherwise
he
would
not
.
Of
these
in
their
order
.
First
here
let
vs
consider
Iphtahs
dealing
,
who
before
hee
goes
to
warre
,
Doct.
ver.
12.
debateth
and
enquireth
about
the
matter
,
to
see
if
by
this
meanes
the
enemy
might
be
appeased
:
in
a
word
he
vseth
the
best
meanes
he
could
deuise
to
keepe
peace
:
which
ought
to
be
obserued
as
a
rule
,
that
so
we
should
do
before
the
attempting
of
warre
with
nation
,
or
suite
with
any
person
.
According
to
the
generall
rules
:
As
much
as
in
you
lieth
haue
peace
with
all
,
and
Rom
12.
18.
Heb.
12.
14.
againe
,
Ensew
peace
and
follow
it
,
though
it
flee
from
you
,
(
for
it
is
a
pretious
treasure
.
)
So
in
this
particular
especially
:
We
know
how
carefully
we
labour
,
to
preserue
a
member
of
our
body
before
we
will
cut
it
off
.
So
much
more
we
should
deale
in
this
case
,
to
preserue
many
bodies
of
men
and
persons
rather
then
commit
them
to
the
hazzard
of
warre
,
(
as
making
no
more
account
of
the
liues
of
Christian
men
,
then
of
dogges
,
oxen
,
or
sheepe
,
or
to
suffer
ciuill
and
priuat
enuy
,
contention
and
strife
,
to
the
losing
of
many
soules
.
And
so
did
the
ten
Tribes
deale
with
their
brethren
on
the
other
side
Iorden
,
that
is
,
they
did
preuent
and
stay
much
that
might
haue
risen
,
and
blood-shedding
.
For
when
after
their
departure
from
them
,
they
heard
they
had
committed
a
grieuous
trespasse
against
the
Lord
,
for
the
which
Iosu.
22.
33.
they
thought
they
had
iust
cause
to
make
warre
with
them
:
yet
did
they
not
follow
their
owne
mindes
,
nor
giue
full
credit
to
the
report
,
but
did
first
wisely
send
vnto
them
to
know
the
certaintie
,
and
thereby
they
were
satisfied
.
But
I
doubt
not
of
the
easie
consenting
to
this
part
of
iustice
,
as
being
a
point
disputed
and
agreed
vpon
by
Heathens
and
their
practise
in
their
warres
,
as
also
your
Moralists
,
whose
position
it
is
:
That
an
honest
warre
,
is
to
be
preferred
to
an
vnequall
or
hurtfull
peace
,
and
no
otherwise
.
To
leaue
this
therefore
and
to
come
neerer
to
our selues
,
the
same
rule
is
to
be
kept
in
priuate
controuersies
betwixt
men
,
that
law
be
not
attempted
,
till
all
other
meanes
be
first
vsed
:
and
a
great
sinne
it
is
among
Christians
,
to
runne
by
and
by
to
law
,
and
to
the
suing
one
of
another
,
as
too
many
vse
to
doe
,
hotly
,
rashly
,
and
wilfully
,
though
themselues
sustaine
most
hurt
by
it
,
who
doe
so
,
as
being
authors
of
the
contention
,
and
suite
.
Likewise
the
same
may
be
said
of
offenders
in
other
kindes
,
who
if
they
haue
been
lead
away
by
leaud
counsell
or
companie
,
and
yet
relent
for
it
afterward
,
and
take
admonition
against
it
willingly
,
they
are
to
be
vsed
more
fauourably
(
so
farre
as
by
the
law
they
may
be
forborne
:
)
euen
as
the
stiffenecked
and
sawcie
,
and
bold
defenders
of
their
sinne
are
sharply
to
be
dealt
with
,
lest
they
grow
past
recouerie
,
and
doe
as
the
waters
,
euen
ouerflow
all
places
where
they
come
.
Some
controuersies
shall
(
no
doubt
)
alwaies
arise
betweene
man
and
man
,
touching
things
,
the
equitie
whereof
is
vnknowne
,
and
vncertaine
it
shall
be
whose
the
right
is
.
But
if
contentions
proceeding
from
manifest
wrong
,
or
from
vngrounded
surmises
,
were
at
the
first
taken
vp
,
and
cut
off
,
(
in
which
commonly
most
rashnes
,
heate
and
distemper
is
bewrayed
)
yea
if
trifling
quarrels
were
troden
vnder
foote
;
then
neither
should
men
haue
so
many
needlesse
ianglings
,
and
those
which
are
serious
and
could
not
bee
auoided
,
should
more
indifferently
be
handled
and
decided
,
either
priuatly
Note
.
or
(
with
peaceable
consent
of
both
parties
)
by
trauerse
of
law
.
Yea
I
say
,
if
themselues
could
not
hit
vpon
agreement
,
they
would
yeeld
to
the
discretion
and
loue
of
such
as
might
compound
their
differences
:
rather
then
multiplie
one
sinne
vpon
another
,
as
fiercenes
of
words
to
the
gall
of
their
stomacks
,
and
other
actuall
pursuite
each
of
other
to
both
the
former
;
shewing
themselues
vnappeaseable
and
inexorable
.
It
is
the
pride
,
bitternes
and
enuie
of
the
heart
,
rather
then
the
weightinesse
of
the
cause
,
which
oft
prouokes
men
to
the
heate
and
stomacke
which
they
vtter
and
bewray
(
all
may
see
)
in
their
iarrings
each
against
other
.
And
therefore
they
are
so
farre
from
Iphtah
his
practise
,
that
they
reioyce
they
haue
any
pretence
of
debate
and
suite
against
their
neighbour
:
and
follow
it
in
such
eager
and
odious
manner
,
that
all
may
see
they
sue
not
because
they
haue
cause
,
but
are
glad
they
haue
any
occasion
(
such
a
delight
they
haue
therein
)
that
they
might
fall
to
suite
.
The
claime
of
a
whole
Tribes
inheritance
,
did
not
so
stirre
Iphtah
to
wrath
against
this
vsurper
,
as
many
of
vs
would
bee
stirred
against
him
that
would
challenge
a
few
acres
of
our
possession
:
what
doe
I
say
?
nay
,
against
him
that
contendeth
about
a
twelue
penny
matter
with
vs
;
and
yet
wee
should
exceed
them
,
that
goe
many
degrees
before
Iphtah
in
the
meanes
of
knowledge
and
acquaintance
with
Gods
will
in
particuler
duties
,
if
we
did
well
consider
it
.
Let
such
doings
be
heard
of
among
Heathens
:
as
for
Christians
,
if
one
partie
will
not
heare
of
his
dutie
,
let
the
other
giue
him
ouer
,
and
let
him
contend
(
if
he
will
needs
)
with
his
owne
shadow
.
Doubtlesse
in
many
contentions
,
if
either
party
were
wise
,
the
others
folly
should
soone
appeare
,
and
the
contention
which
growes
past
recouerie
should
cease
,
and
be
at
an
end
.
And
further
Iphtah
,
by
asking
what
wrong
he
had
done
him
,
that
he
came
2
to
warre
against
him
,
giueth
all
to
vnderstand
,
how
absurd
and
odious
a
thing
it
is
,
to
doe
wrong
and
deale
hardly
with
them
who
haue
done
no
iniurie
to
vs
:
and
therefore
hee
saith
,
If
I
haue
done
wrong
,
good
reason
it
is
that
I
should
satisfie
the
challenge
,
&c.
For
if
that
be
foolishnes
when
wee
doe
but
meddle
with
a
matter
that
belongeth
not
vnto
vs
,
and
with
the
which
we
haue
nothing
to
doe
;
yea
though
wee
meane
no
euill
thereby
,
if
that
(
I
say
)
be
folly
;
and
as
Salomon
saith
,
all
one
as
if
a
man
plucked
a
curst
Prou.
26.
17.
dogge
by
the
eare
:
then
to
hurt
any
willingly
,
and
to
bee
cruell
and
iniurious
to
him
,
that
would
liue
in
peace
by
vs
,
is
an
high
degree
of
iniquitie
.
And
if
we
ought
to
sustaine
a
double
iniurie
,
rather
then
to
offer
to
reuenge
Matth.
5
39.
Prou.
17.
15.
one
,
how
great
a
sinne
is
it
to
doe
wrong
,
or
hurt
any
man
,
wee
not
being
prouoked
by
him
?
It
is
abomination
;
euen
as
it
is
to
let
the
guiltie
goe
free
,
and
yet
many
make
no
conscience
hereof
.
But
I
haue
spoken
of
this
point
in
chap.
8.
in
Gedeons
protestation
to
Zeba
and
Zalmunna
and
in
other
places
.
The
King
of
the
Ammonites
sends
him
word
,
that
Israel
had
taken
away
Vers.
13.
part
of
his
land
,
when
they
went
out
of
Egypt
toward
the
land
of
Canaan
,
and
therefore
he
made
warre
with
them
.
But
how
true
this
was
,
ye
may
see
in
Deuteronomy
,
where
the
Lord
speaketh
thus
to
the
children
of
Israel
,
Deut
2
19.
when
they
should
passe
by
them
:
Thou
shalt
not
lay
siege
against
the
children
of
Ammon
,
neither
make
warre
against
them
,
for
I
will
not
giue
the
land
of
the
children
of
Ammon
into
thy
hands
.
And
in
the
37.
verse
,
Moses
tels
them
,
they
obeyed
the
Lord
therein
,
saying
:
Vnto
the
land
of
the
Deut.
2.
37.
children
of
Ammon
thou
camest
not
:
nor
vnto
any
place
of
the
riuer
Iabbok
vpon
which
it
bounded
.
So
we
see
,
that
whereas
it
is
manifest
,
that
the
Lord
suffered
not
Israel
to
meddle
with
Ammon
;
yet
the
King
answers
boldly
,
they
did
.
This
teacheth
that
such
are
to
be
found
,
who
neither
meane
well
&
simply
,
Doct.
vers.
13.
neither
care
what
they
say
:
but
as
their
hearts
are
full
of
falsehood
and
deceit
,
so
their
mouthes
are
full
of
lying
.
The
Lord
himselfe
had
said
,
the
people
of
Israel
should
not
,
neither
did
they
meddle
with
the
Ammonites
,
as
the
forementioned
scripture
testifieth
;
yet
their
King
boldly
and
vntruly
auoucheth
,
that
they
tooke
his
land
and
enioyed
it
as
their
owne
.
The
which
,
who
should
not
be
ready
to
beleeue
,
being
so
boldly
auouched
,
and
that
by
a
King
?
Euen
so
,
many
care
not
what
lyes
they
coyne
,
nor
how
shamelesly
they
lay
claime
to
other
mens
goods
,
and
how
boldly
and
impudently
they
set
against
the
truth
in
many
other
dealings
.
And
this
they
doe
either
for
their
commoditie
,
as
this
King
did
;
or
for
their
credit
,
and
to
set
a
colour
on
their
doings
,
as
the
old
Prophet
of
Beth
:
I
did
by
lying
,
and
1
King
.
13
18.
Gehazi
also
when
hee
had
gotten
the
tallents
of
Naaman
:
or
for
both
respects
together
,
as
Anantas
and
Saphira
;
and
Saul
also
:
See
his
answere
Acts.
5.
5.
1.
Sam.
15.
Let
the
credit
of
such
be
with
vs
thereafter
.
In
stead
of
this
dealing
1.
Sam.
15.
20.
wee
see
the
beautie
of
truth
and
faithfulnes
,
without
which
,
how
can
men
liue
one
with
another
?
Put
away
lying
therefore
,
as
the
Apostle
willeth
,
Ephes.
5.
25.
and
speake
the
truth
euery
man
to
his
neighbour
.
In
this
vnreasonable
and
absurd
answere
of
this
King
,
compared
with
Doct.
2.
Iphtah
his
wise
and
equall
proceeding
,
we
see
the
contrarietie
of
mens
dispositions
:
there
are
some
that
striue
by
all
possible
meanes
against
contention
and
vnpeaceablenes
:
there
are
others
againe
,
whose
delight
it
is
to
be
euer
at
debate
and
oddes
with
such
as
full
gladly
would
liue
at
peace
,
as
Esau
with
Iacob
:
and
all
because
they
would
make
a
gaine
and
bootie
of
them
that
are
honestly
minded
,
or
haue
their
will
of
them
some
other
way
.
They
know
a
godly
man
will
buy
his
peace
deare
,
rather
then
want
it
:
and
they
wil
lay
loade
enough
vpon
such
therefore
,
to
see
what
they
can
wring
from
them
,
although
without
all
colour
of
equitie
.
Besides
,
peace
is
vile
and
of
no
price
with
an
vnrighteous
person
,
there
is
nothing
to
be
got
by
it
,
hee
saith
:
but
when
the
water
is
troubled
,
then
is
his
season
to
cast
in
,
and
therefore
all
is
fish
that
comes
to
net
.
Who
seeth
not
that
this
King
was
mischieuously
minded
,
in
that
he
shapeth
such
an
answere
as
either
(
being
yeelded
vnto
)
tended
to
the
vndoing
of
a
Tribe
;
or
if
not
,
threatned
implacable
dissention
?
So
Benhadad
sends
this
message
to
Ahab
,
Thou
and
all
thou
hast
1.
King
.
20.
3.
are
mine
,
deny
it
if
thou
darest
.
It
is
plaine
he
was
set
vpon
warre
,
who
sent
so
proud
a
challenge
,
as
excluded
all
possibilitie
of
agreement
and
peace
.
And
such
there
are
in
all
places
,
who
(
if
they
might
haue
their
mindes
)
would
chuse
warre
,
rather
then
to
liue
in
peace
,
that
they
might
boldly
rifle
their
houses
whom
they
grudge
at
,
and
whom
they
could
not
suffer
to
liue
by
them
,
except
they
might
possesse
them
,
and
all
they
haue
,
as
Hamor
spake
of
Iacob
and
his
sonnes
to
the
men
of
his
citie
:
Therefore
seest
thou
an
vnrighteous
Gen.
34.
23.
person
?
wonder
not
then
if
thou
heare
of
vnreasonablenes
to
come
from
him
:
for
these
two
goe
yoked
together
,
(
though
feare
and
danger
of
law
doe
oft
restraine
the
inward
corruption
from
breaking
out
)
so
hideous
a
monster
is
iniustice
,
if
it
might
be
seene
in
the
colours
!
As
for
this
practise
of
lying
,
forging
,
subborning
,
concealing
truth
,
and
impudent
facing
out
an
ill
cause
(
as
an
ill
title
,
to
goe
no
further
)
for
aduantage
sake
,
though
to
the
treading
downe
of
the
poore
innocent
,
nay
,
to
his
vtter
vndoing
,
when
was
it
more
common
then
now
adaies
?
And
this
euill
(
as
well
as
other
scurfe
and
iniquitie
)
will
cleaue
to
the
better
sort
too
,
(
if
the
diuell
can
)
and
he
will
also
,
except
they
walke
armed
with
their
breast-plate
continually
.
Ephes.
6.
14.
In
these
fiue
verses
,
Iphtah
sends
word
againe
to
the
King
of
the
Ammonites
,
Vers.
14.
to
19.
that
it
was
not
so
as
he
affirmed
:
they
tooke
no
part
of
his
ground
to
them
:
and
then
proceeds
further
by
reasons
to
perswade
him
to
desist
from
his
attempt
.
As
first
thus
:
Israel
sent
messengers
when
they
came
out
of
Egypt
,
to
the
King
of
Edom
to
goe
through
his
land
,
and
he
not
yeelding
to
them
,
they
were
faine
to
goe
a
great
way
about
,
by
a
long
and
tedious
iourney
in
the
wildernesse
:
so
they
desired
to
passe
by
Moab
also
,
and
could
not
be
suffered
.
But
did
they
make
warre
with
either
of
both
?
No
,
they
chose
rather
to
abide
long
in
the
desert
,
and
to
goe
farre
about
(
as
I
haue
said
:
)
so
farre
is
it
off
,
that
they
did
them
any
wrong
,
that
they
chose
rather
to
offer
violence
to
themselues
.
So
that
they
did
no
iniurie
to
any
.
And
was
it
like
then
,
that
they
would
offer
violence
to
any
?
and
consequently
,
not
to
thy
predecessors
,
the
children
of
Ammon
.
As
Iphtah
heere
giues
not
place
to
vntruth
,
though
hee
preuailed
not
:
Doct.
ver.
14
15
wherein
he
honoured
the
Lord
,
in
bearing
witnesse
to
a
good
cause
;
so
let
vs
know
,
it
is
our
dutie
to
doe
:
namely
to
bring
the
truth
to
light
,
as
much
as
in
vs
lieth
;
if
it
be
but
to
bring
them
to
shame
who
resist
it
,
for
they
worke
much
mischiefe
and
iniquitie
thereby
:
and
to
hold
sinne
from
multiplying
,
as
it
doth
greatly
by
lying
.
And
haue
we
it
in
greater
detestation
,
then
some
of
them
who
would
be
taken
for
honest
men
,
for
as
much
as
we
know
that
the
Lord
hath
linked
such
as
loue
to
make
lies
among
dogges
,
Inchanters
,
Reuel.
22.
15.
and
whoremongers
.
And
let
vs
remember
that
which
Salomon
saith
:
Hee
who
iustifieth
the
wicked
,
(
lier
or
other
)
is
as
abominable
to
the
Lord
,
as
he
Prou.
17.
15.
that
condemneth
the
innocent
.
And
the
Apostle
puts
the
consenter
to
euill
(
whether
to
lying
,
swearing
,
&c.
)
in
an
higher
degree
of
sinners
,
then
the
committers
.
As
who
seeth
not
,
that
the
Pharisees
and
Iewes
which
hired
Matth.
27.
20.
and
fleshed
the
false
witnesses
against
our
Sauiour
,
were
worse
then
the
false
witnesses
themselues
?
Thus
Samuel
conuicted
Saul
of
his
lye
,
1.
Sam.
15.
Elisha
1.
Sam.
15.
14.
2.
King
.
5.
26.
Gal.
2.
14.
argued
Gehazi
.
Nay
Paul
,
Galath.
2.
did
openly
checke
and
detect
dissimulation
in
Peter
,
and
resisted
him
to
his
face
.
The
truth
is
,
men
in
generall
hate
lying
,
both
the
coyner
of
it
,
and
the
teller
of
it
:
but
in
particular
,
there
are
so
many
occasions
fall
out
,
(
as
sometimes
when
a
man
in
fauour
of
his
kinsman
will
not
sticke
to
sweare
against
conscience
to
purge
him
of
adulterie
)
to
lay
men
open
who
doe
so
,
that
their
generall
hatred
thereof
,
is
turned
into
a
speciall
liking
of
it
,
or
a
tolerating
it
,
and
conniuence
at
it
.
Neither
is
it
strange
,
that
they
who
are
not
iust
and
armed
with
the
breast-plate
of
righteousnesse
,
should
want
the
girdle
of
veritie
.
Some
for
bribes
,
fauour
,
flatterie
,
friendship
,
commoditie
,
and
such
like
partiall
and
smister
respects
,
will
(
to
vse
the
prouerbe
)
not
sticke
to
say
,
The
crow
is
white
,
if
their
great
patrons
,
or
such
as
they
depend
vpon
,
wil
say
it
before
them
:
and
others
for
feare
,
are
driuen
to
conceale
the
truth
,
and
to
heare
a
falsehood
iustified
,
who
are
as
bad
as
lyers
,
and
coupled
with
them
,
Reuel
.
the
last
.
And
yet
we
must
know
,
that
euery
vntruth
is
not
a
lie
,
except
we
know
that
which
we
report
as
an
vntruth
,
to
be
so
.
Yet
must
we
beware
that
we
offend
not
therein
,
neither
by
vttering
rashly
whatsoeuer
we
heare
spoken
of
other
(
but
as
it
may
doe
good
:
)
neither
in
telling
the
truth
are
wee
bound
to
vtter
all
the
truth
,
further
then
we
shall
see
it
expedient
to
doe
so
.
Iphtah
not
onely
withstands
an
vntruth
,
but
also
sheweth
reason
:
so
wee
Vers.
15.
16.
17.
must
withstand
vntruth
by
reason
,
approued
of
all
and
of
the
Scripture
it selfe
;
so
that
they
who
will
not
yeeld
to
it
,
may
shew
themselues
vnreasonable
,
and
so
they
are
to
bee
accounted
,
and
no
better
,
who
wash
away
all
sound
reason
,
which
they
are
not
able
to
resist
,
breeding
quarrelling
and
contention
hereby
:
wherein
the
Pharisies
and
Priests
went
before
other
,
neuer
resting
in
the
most
sound
reasons
,
wherewith
our
Sauiour
in
commoning
with
them
,
did
conuince
them
,
but
withstood
them
shamelesly
.
So
when
other
alleage
reasons
to
vs
,
it
is
our
dutie
to
yeeld
to
them
:
as
Laban
himselfe
though
an
Idolater
,
answered
Abrahams
seruant
,
in
that
matter
hee
dealt
with
him
for
;
seeing
the
report
which
he
made
of
things
vnto
him
,
to
be
so
currant
and
reasonable
,
I
can
say
neither
lesse
nor
more
,
saith
hee
,
for
Gen.
2●
.
50.
this
thing
is
of
the
Lord
.
But
more
of
this
in
the
28.
verse
by
way
of
vse
hereof
.
Now
what
his
reason
was
we
haue
heard
:
to
wit
,
that
the
children
of
Israel
2
did
offer
violence
to
themselues
,
rather
then
they
would
in
the
least
manner
wrong
other
:
therefore
they
would
much
lesse
take
away
so
great
a
portion
of
ground
from
him
with
whom
they
had
nothing
to
do
,
neither
were
prouoked
by
him
.
Where
we
learne
this
,
that
we
should
neuer
finde
sweetnesse
in
comming
by
any
profit
amisse
,
and
namely
with
the
hurting
and
wronging
of
other
.
First
,
seeing
wee
thereby
prouoke
God
against
vs
,
for
God
is
the
auenger
of
such
things
:
and
what
is
our
life
,
if
God
be
against
Gen
12.
3.
Matth.
7.
2.
vs
?
Besides
,
as
we
deale
to
other
,
so
shall
we
be
dealt
with
againe
:
and
lastly
,
besides
an
ill
name
,
wee
shall
haue
an
ill
conscience
also
,
as
wee
may
see
in
Iudas
.
And
as
we
should
offer
hard
measure
to
none
,
so
least
of
all
to
the
poore
,
and
to
such
as
cannot
beare
the
losse
,
and
are
not
able
to
stand
with
vs
in
suite
.
For
wee
being
by
the
commandement
of
God
to
relieue
them
,
what
pleasure
should
wee
take
in
plucking
from
them
?
and
God
threatens
to
Rom.
12.
13.
heare
their
crie
against
their
oppressors
.
And
yet
how
are
the
poore
griped
and
pilled
?
But
he
that
obserueth
it
,
shall
find
,
that
either
God
maketh
themselues
who
so
wrong
them
,
to
crie
out
of
it
,
for
feare
of
his
reuenging
hand
,
one
time
or
other
:
or
else
it
shall
be
to
them
,
I
meane
their
sweete
morsels
(
as
they
count
them
)
which
they
take
in
by
wronging
other
,
as
the
Israelites
Quailes
were
,
who
died
with
them
,
while
they
were
in
their
mouthes
.
Euen
Numb.
11.
33.
so
shall
they
haue
small
liking
of
their
iniurie
they
doe
,
that
I
say
no
more
.
But
let
them
rather
make
restitution
,
and
that
speedily
,
while
they
may
,
in
token
of
their
repentance
,
which
is
the
onely
good
end
that
can
be
made
of
such
doings
.
This
point
hath
oft
come
to
hand
and
largely
been
insisted
vpon
.
See
verse
twelfth
.
Only
let
vs
marke
the
example
of
Iacob
for
the
proofe
of
the
doctrine
,
who
rather
then
he
would
giue
Laban
(
a
quarrellous
and
Gen.
31.
39.
vnreasonable
man
)
the
least
occasion
to
challenge
him
for
pillage
and
robberie
,
did
more
then
he
needed
,
euen
make
good
euery
sheepe
,
which
was
cassually
destroyed
or
perished
,
with
his
owne
.
Now
if
all
this
our
good
dealing
,
doe
not
preuaile
with
our
euill
aduersarie
,
nor
stop
his
mouth
,
yet
(
as
Iacob
answers
Laban
)
the
Lord
who
seeth
vs
in
secret
,
will
take
our
cause
into
his
owne
hand
,
and
plead
for
vs
;
whereas
otherwise
,
although
all
men
should
stand
out
for
vs
,
yet
our
conscience
and
God
being
against
vs
,
wee
should
not
be
able
to
stand
vnder
our
burthen
.
Another
reason
Iphtah
setteth
downe
in
these
verses
,
thus
:
Sihon
,
king
of
Vers.
19.
to
the
25.
the
Ammonites
,
would
needs
come
out
against
vs
,
as
wee
were
going
toward
Canaan
,
and
God
gaue
him
into
our
hands
,
so
that
by
him
wee
enioy
this
land
which
ye
contend
for
,
and
which
he
enioyed
;
and
therfore
what
haue
ye
to
doe
to
claime
it
?
or
what
right
haue
yee
vnto
it
?
For
yee
neuer
possessed
it
,
but
Sthon
of
whom
we
wonne
it
by
the
law
of
warre
.
So
that
if
the
Lord
our
God
hath
cast
him
out
,
and
giuen
his
land
to
vs
,
commest
thou
in
who
hast
nothing
to
doe
with
it
,
against
vs
to
possesse
it
?
Hee
further
in
the
24.
verse
sheweth
that
which
he
said
cleerely
by
a
similitude
,
thus
:
Yee
Ammonites
worship
the
Idoll
Chemosh
for
your
god
,
and
you
thinke
that
the
land
which
yee
possesse
,
yee
inioy
it
by
his
benefit
,
and
so
by
good
right
:
so
we
haue
this
by
the
benefit
of
the
true
God
,
and
therefore
we
possesse
it
by
very
good
right
.
And
as
for
Chemosh
,
hee
called
not
that
idoll
a
God
,
for
that
hee
tooke
it
to
bee
so
,
but
for
that
the
Ammonites
so
iudged
it
to
be
.
We
may
see
here
,
how
farre
we
may
lawfully
enioy
such
things
as
are
taken
Doct.
vers.
19.
to
the
29.
in
warre
:
and
that
is
,
when
the
warre
is
lawfully
taken
in
hand
,
as
by
Israel
it
was
.
That
which
we
thereby
obtaine
by
good
successe
,
that
may
we
enioy
,
as
giuen
into
our
hands
by
the
Lord
.
And
to
speake
of
things
more
priuat
,
the
same
may
be
said
of
all
that
God
giueth
vs
by
the
good
will
of
our
friends
,
or
by
our
lawfull
dealing
,
and
by
Gods
blessing
in
our
calling
.
But
yet
with
this
watchword
,
that
wee
honour
him
therewith
in
Christian
life
,
and
glad
the
hearts
of
Gods
people
thereby
:
which
we
ought
as
well
to
do
,
as
to
be
able
to
prooue
and
shew
,
that
the
commodities
we
enioy
,
are
no
fruites
of
our
owne
rapine
,
oppression
,
couetousnesse
,
and
euill
conscience
,
but
indeed
the
bequests
of
our
father
,
which
,
as
Iacob
said
,
the
Lord
our
Genes.
32.
10.
Genes.
33.
5.
God
hath
bestowed
,
as
a
blessing
vpon
vs
his
seruants
,
seeking
first
the
things
that
concerne
our
happinesse
and
God
his
kingdome
,
and
receiuing
from
him
these
smaller
things
againe
,
in
token
of
his
allowing
and
approouing
of
vs
.
But
this
is
an
vsuall
argument
in
this
booke
,
therefore
I
passe
by
it
.
More
particularly
,
let
vs
note
out
of
this
verse
,
in
that
Israel
would
not
Doct.
vers.
19.
(
and
was
guided
by
God
therein
)
when
he
had
great
need
,
so
much
as
goe
through
the
land
of
Sihon
without
his
leaue
,
learne
we
hence
I
say
,
that
no
man
may
vsurpe
or
challenge
to
himselfe
another
mans
right
,
but
euery
man
is
to
be
content
with
his
owne
portion
and
allowance
;
yea
in
this
the
Lord
will
haue
the
meanest
free
from
the
tyrannie
of
the
greatest
,
and
taketh
the
cause
of
the
poore
into
his
owne
hand
,
against
their
potent
enemies
,
though
there
be
none
vpon
earth
that
can
iudge
them
,
as
in
the
case
of
Ahab
and
Iezabels
extorting
Naboths
vineyard
,
doth
appeare
.
And
the
reason
is
good
:
for
next
to
the
good
of
the
Church
,
the
Lord
hath
a
special
care
of
vpholding
of
societie
among
men
,
by
order
and
good
gouernment
,
which
are
ouerthrowne
when
proprietie
in
goods
and
commodities
is
taken
away
,
by
the
vnequall
vsurpation
of
the
greater
ouer
the
smaller
.
And
in
truth
,
as
there
is
small
oddes
betwixt
beasts
and
men
,
when
the
common
bands
of
equitie
are
broken
:
so
much
lesse
is
it
like
,
that
a
Church
can
bee
setled
and
established
in
such
confusion
:
and
the
greater
is
their
sinne
,
who
euen
in
the
Church
exercise
this
mischieuous
practise
,
whereof
not
God
(
who
is
the
God
of
order
)
but
Satan
is
the
author
,
euen
as
he
is
of
all
other
disorders
.
Therefore
let
none
be
troublesome
or
iniurious
to
other
,
more
then
he
would
be
content
,
that
another
should
wrong
or
hurt
him
in
that
which
is
his
.
None
should
be
oppressed
in
bargaining
,
or
otherwise
,
as
the
Lord
by
the
Apostle
hath
giuen
in
charge
;
which
if
it
were
well
regarded
,
1.
Thes.
4.
6.
much
complaining
of
iniurie
and
hard
dealing
would
cease
.
But
this
is
a
branch
of
the
other
.
It
came
of
the
Lord
,
that
Sihon
did
not
only
deny
passage
to
Israel
through
Doct.
vers.
10.
to
the
23.
his
land
,
but
also
that
he
should
prouoke
them
to
warre
,
that
he
might
giue
him
and
his
land
into
their
hands
,
and
withall
giue
them
passage
through
his
country
.
Euen
so
it
is
,
that
many
doe
wilfully
and
stiffely
oppose
themselues
against
the
innocent
,
as
by
suites
of
law
,
vntill
their
wealth
bee
consumed
,
as
the
fat
of
lambes
against
the
Sunne
.
Others
meddle
needlesly
,
where
they
haue
no
cause
oft
times
,
neither
can
by
any
reason
bee
disswaded
,
yea
and
some
with
their
betters
,
through
a
proud
stomack
(
contrary
to
the
counsell
of
Salomon
)
because
the
Lords
meaning
is
,
to
let
them
fall
into
euill
,
and
to
suffer
them
to
meet
with
their
match
,
that
they
may
pay
for
their
griping
of
their
vnderlings
,
and
smart
for
their
owne
sinne
.
For
otherwise
he
would
,
as
he
is
able
,
hold
them
back
some
way
.
And
thus
adulterers
,
drunkards
,
cauillers
,
and
such
wilfull
persons
,
go
forward
,
but
to
their
confusion
.
And
so
Elies
sonnes
were
hardned
,
that
they
might
be
destroyed
.
1.
Sam.
2.
25.
And
Pharao
in
not
suffering
Israel
to
depart
.
So
Ahab
would
not
heare
Micaiah
,
Exod
14.
8.
1.
King
.
22.
28.
that
so
he
might
fall
at
Ramoth
.
And
had
Iudas
proceeded
on
to
betray
his
Master
,
(
thinke
we
)
hauing
had
so
faire
a
warning
by
him
a
little
before
(
enough
to
haue
cooled
his
courage
,
and
to
haue
holden
him
backe
from
such
an
attempt
)
but
that
he
was
a
cursed
vessell
of
wrath
appointed
to
misery
?
And
happie
is
he
who
relenteth
and
meekely
submitteth
himselfe
to
God
by
resisting
his
wicked
attempts
,
and
stopping
his
bad
course
:
lest
by
kicking
against
the
pricks
,
he
goe
forward
to
his
sorrow
and
destruction
.
And
this
is
much
more
verified
in
such
as
will
take
no
counsell
by
the
reproofe
of
the
law
of
God
,
but
turne
away
their
eares
from
it
,
yea
liue
a
long
time
vnder
it
vnprofitably
,
till
they
waxe
obdurate
:
surely
thus
they
do
,
because
they
of
al
others
are
the
vnhappy
people
,
whom
the
Lord
hath
not
purposed
,
by
his
promise
and
the
ministery
of
the
Gospell
,
to
conuert
and
saue
.
Else
why
should
it
not
be
the
case
of
all
aswellas
of
some
?
Now
if
any
will
cauill
against
this
and
say
,
either
that
God
is
bound
to
deale
with
them
as
he
did
with
Paul
,
whom
hee
saued
by
violence
as
it
were
:
or
that
God
in
so
hardning
men
,
is
the
author
of
their
perdition
:
I
answere
to
the
first
,
that
God
is
a
free
agent
,
&
bound
to
none
of
his
creatures
,
he
need
not
at
al
stop
them
in
their
euill
course
,
much
lesse
to
striue
with
them
,
when
they
breake
through
his
opposing
of
them
,
as
Balaam
did
in
his
iourney
to
the
King
of
Numb.
22.
18.
19.
Moab
.
For
the
latter
I
say
,
that
the
Lord
need
not
cause
any
mans
destruction
,
for
if
he
stay
him
not
,
he
runneth
on
to
it
of
his
owne
accord
:
and
as
for
the
Lord
,
he
finds
matter
of
sinne
in
him
(
he
neede
not
infuse
any
)
and
therfore
if
he
doe
not
mollifie
the
heart
,
it
waxeth
hard
of
it selfe
without
his
hardning
of
it
.
And
here
further
we
see
,
that
the
wilfulnesse
and
stiffeneckednesse
of
euill
Doct.
vers.
21.
22.
and
rebellious
persons
redoundeth
to
the
benefit
of
Gods
seruants
many
times
,
who
haue
to
doe
with
them
.
The
reason
is
,
that
God
resisteth
the
1
Pet.
5
5.
proud
,
and
giueth
grace
to
the
lowly
.
Whereby
it
commeth
to
passe
,
that
such
wilfull
persons
meete
with
much
hardnesse
,
they
prouoke
other
against
them
,
and
although
they
want
not
power
,
yet
by
crueltie
,
violence
,
and
rashnesse
,
they
runne
themselues
against
a
rocke
,
and
contrarily
algoeth
much
the
better
with
the
other
,
(
for
the
most
part
,
though
sometime
they
be
borne
downe
)
and
in
suites
and
comprimises
their
innocency
and
good
dealing
is
seene
and
rewarded
.
Thus
the
Lord
gaue
sentence
on
Dauids
side
against
Saul
,
and
chose
him
,
rather
,
then
his
house
,
and
rewarded
the
innocencie
of
the
one
,
and
gaue
vp
the
other
to
a
reprobate
sense
.
And
by
these
two
verses
we
see
,
that
Gods
seruants
may
with
good
security
,
Doct.
vers.
23.
24.
and
boldnes
,
vse
and
inioy
the
possessions
and
goods
which
God
hath
giuen
to
them
,
and
by
much
better
reason
then
other
,
who
think
that
to
be
their
owne
which
they
haue
,
howsoeuer
they
haue
come
by
it
:
whereas
these
haue
no
sanctified
vse
of
any
thing
they
enioy
,
hauing
no
right
nor
title
to
it
from
God
by
Christ
who
is
heire
of
al
,
although
the
meanes
be
lawfull
which
they
vse
:
but
besides
that
,
they
come
vnlawfully
(
many
of
them
)
by
much
of
it
:
they
I
meane
.
The
other
not
only
haue
right
to
it
by
Christ
,
but
also
haue
sought
it
by
a
good
conscience
,
and
the
vse
is
accordingly
blessed
vnto
them
.
This
I
say
we
may
learne
by
that
Iphtah
answered
the
King
of
Ammon
thus
:
Thou
thinkest
it
to
be
thine
which
Chemosh
(
as
thou
imaginest
)
hath
giuen
thee
,
much
more
we
may
enioy
this
land
of
the
Amorites
which
the
Lord
hath
giuen
vs
.
But
this
I
toucht
in
the
18.
verse
.
In
the
frame
of
this
argument
wee
may
obserue
the
arguers
discretion
.
He
conuinceth
his
aduersarie
,
by
a
ground
confessed
by
himselfe
,
handling
it
comparatiuely
after
this
manner
:
Thou
(
saith
he
)
thinkest
thou
hast
good
right
to
that
which
is
giuen
thee
,
and
that
by
Chemosh
:
so
doe
I
account
my selfe
to
hold
that
firmely
,
which
Iehouah
my
God
hath
granted
me
.
Wee
know
he
might
haue
said
,
much
more
may
I
lay
claime
to
Iehouah
his
gift
,
then
thou
to
thy
Idoll
,
who
indeed
hath
no
more
authoritie
,
then
deitie
.
He
might
haue
discoursed
much
(
and
that
truly
)
touching
the
difference
betweene
God
and
an
Idoll
,
Heathens
and
Iewes
,
the
true
Church
of
God
:
But
to
what
purpose
?
he
might
haue
been
ridiculous
,
but
he
could
not
(
by
such
dispute
)
haue
conuicted
him
.
To
teach
vs
,
that
all
men
must
not
bee
alike
handled
in
confutatation
of
their
errors
,
heresies
,
prophane
customes
:
but
by
grounds
acknowledged
by
themselues
,
they
must
bee
vrged
to
confesse
the
truth
of
conclusions
which
they
would
not
acknowledge
.
No
man
putteth
new
wind
into
old
vessels
:
No
man
punisheth
a
Frenchman
by
English
law
:
for
why
?
he
takes
not
himselfe
to
stand
bound
to
a
law
which
he
neuer
consented
vnto
:
the
law
Ciuil
is
not
like
the
Common
law
.
Sometime
we
may
take
the
true
confession
of
our
aduersarie
,
as
an
argument
against
him
:
and
this
is
the
more
forcible
of
the
two
;
both
because
it
is
a
truth
,
(
and
therefore
of
it selfe
confuteth
the
contrary
necessarily
)
and
also
because
we
consent
with
him
therein
(
whereby
we
shew
that
wee
would
not
dissent
from
him
at
all
,
if
it
were
possible
to
auoid
it
.
)
And
sometimes
wee
may
vse
his
owne
confession
against
him
,
though
it
be
false
,
so
it
bee
to
conuince
him
,
and
doe
him
good
,
(
for
otherwise
we
must
not
abuse
his
errour
to
hurt
him
:
)
and
this
manner
of
arguing
,
though
it
conclude
not
directly
,
yet
it
is
strong
against
him
that
holdeth
it
.
The
Apostle
Paul
being
to
conuict
the
Athenians
of
their
false
worship
,
first
argues
from
an
absurd
confession
of
their
own
,
absurd
in
reason
,
Ye
worship
(
saith
he
)
an
vnknowne
God
,
as
the
title
of
your
Altar
importeth
,
and
therefore
ye
know
not
how
ye
worship
:
whereupon
doubtlesse
your
worship
is
a
preposterous
,
and
false
worship
.
And
we
know
Paul
vseth
one
kind
of
Apologie
to
Heathen
Festus
and
Felix
,
another
to
Agrippa
a
Iew
borne
.
This
teacheth
vs
in
dealing
with
any
aduersary
of
the
truth
,
to
smite
him
with
his
owne
weapon
,
not
with
Gods
weapons
,
drawne
from
the
Armorie
of
the
Scriptures
,
which
are
truths
by
reuelation
only
,
not
by
nature
;
and
therefore
to
such
as
they
are
vnreuealed
vnto
,
they
are
as
Pauls
doctrine
of
Resurrection
was
to
the
profane
Stoicks
.
The
Church
smiteth
not
the
Infidell
by
spirituall
Censures
:
because
he
is
not
capable
of
spirituall
direction
and
doctrine
.
There
are
none
so
erronious
,
but
they
hold
some
truths
:
and
the
truths
which
they
hold
,
may
serue
to
infringe
the
errors
they
maintaine
.
And
so
when
they
are
brought
to
suspect
or
renounce
falsehood
,
they
may
the
sooner
be
perswaded
to
admit
the
truth
,
which
before
their
strong
preiudice
will
not
suffer
them
to
doe
.
The
Heathen
by
confessing
a
Deitie
,
may
by
graduall
consequences
,
be
forced
to
acknowledge
an
vnitie
:
and
so
by
the
workes
of
this
deity
,
vrged
to
confesse
a
worship
due
thereto
,
and
that
inward
aswell
as
outward
,
as
also
to
see
the
folly
of
his
manner
of
worshipping
.
And
thus
being
prepared
,
hee
may
the
better
be
instructed
in
the
truth
.
The
reason
of
the
former
point
is
,
because
all
truth
is
vniforme
,
and
repugneth
to
all
falsehood
,
though
it
be
not
discerned
so
to
be
but
by
demonstration
.
So
the
Popish
Transubstantiation
,
the
Lutheran
Vbiquitie
,
are
best
confuted
by
their
owne
positions
and
confessions
(
as
also
other
their
errors
and
heresies
)
and
not
by
our
own
.
Neither
will
it
be
hard
to
doe
so
,
since
that
it
is
impossible
,
but
that
he
who
writes
many
truths
should
contradict
himselfe
in
his
errors
ere
he
be
aware
.
And
let
this
course
be
vsed
against
the
ignorant
and
vngrounded
:
neither
let
vs
presently
raile
vpon
such
or
abandon
them
,
because
they
are
not
perswaded
by
the
things
which
are
forcible
with
vs
,
but
let
them
be
kindly
drawne
on
,
by
little
and
little
,
and
not
driuen
further
of
.
Thus
much
bee
said
of
that
which
hitherto
hath
passed
betwixt
Iphtah
and
the
King
of
Ammon
.
THE
SIXTIE
SEVEN
SERMON
ON
THE
ELEVNTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceede
:
In
communication
betwixt
the
King
of
Ammon
and
Iphtah
,
it
followeth
,
that
he
vsed
another
Verse
25.
reason
to
the
King
of
Ammon
by
his
messengers
:
and
that
is
prescription
,
&
long
continuance
of
time
,
euen
300.
yeeres
well
nigh
:
all
which
time
this
ground
was
neuer
claimed
.
No
,
nor
Balac
the
King
of
Moab
,
when
Israel
was
newly
come
into
the
cities
belonging
to
it
,
and
dwelt
in
them
,
neuer
challenged
it
,
nor
contended
for
it
,
when
yet
hee
stroue
with
them
,
that
they
should
not
enter
into
his
owne
borders
.
Now
this
reason
of
Iphtah
must
be
vnderstood
to
follow
vpon
the
former
more
pertinent
reasons
,
after
this
manner
.
He
had
prooued
directly
,
that
this
land
was
no
part
of
the
Ammonites
land
:
now
he
proues
further
,
that
Ammon
could
lay
no
iust
claime
to
it
in
any
second
respect
:
as
because
it
was
a
part
of
the
Amorites
land
,
bordering
vpon
them
.
For
(
saith
he
)
then
might
Moab
aswell
(
nay
better
)
challenge
it
then
the
Ammonites
:
which
yet
neither
they
did
,
nor
had
done
in
300.
yeeres
space
before
.
If
the
reason
be
not
thus
considered
,
it
concludeth
nothing
:
for
it
doth
not
directly
follow
,
that
Ammon
had
no
title
to
it
,
because
Moab
had
none
.
Thus
Iphtah
answered
him
,
and
then
committed
the
successe
to
God
.
But
the
King
of
the
Ammonites
did
not
hearken
to
him
.
Although
Iphtah
sheweth
that
for
300.
yeeres
,
Israel
enioyed
the
country
Doct.
verse
25.
26.
of
the
Amorites
quietly
,
yet
hee
brought
other
reasons
also
,
drawne
from
right
and
reason
aswell
as
fact
and
possession
:
which
made
that
more
strong
as
we
haue
heard
.
All
which
laid
together
,
did
sufficiently
prooue
that
the
land
was
theirs
,
and
that
the
King
of
Ammon
did
trouble
them
vniustly
,
and
without
cause
.
This
I
say
,
for
that
we
may
know
,
that
prescription
of
time
,
as
it
may
fall
out
,
(
though
seldome
it
doe
so
)
is
no
sufficient
reason
,
to
hold
our
commodities
by
:
but
that
there
may
be
right
on
the
other
side
,
and
good
proofe
for
the
same
:
and
yet
our
law
,
supposing
a
great
likelihood
of
right
to
be
on
our
sides
,
when
we
haue
long
enioyed
our
lands
,
hath
well
determined
the
controuersie
,
by
giuing
it
to
vs
,
when
it
hath
been
long
enioyed
of
vs
and
our
predecessors
,
seeing
(
otherwise
many
endlesse
contentions
might
arise
)
because
it
is
not
like
that
any
aliue
can
alleage
any
good
reason
against
so
long
a
continuance
of
time
,
neither
can
bring
any
thing
certaine
from
former
times
to
ouerthrow
it
.
And
the
equitie
of
the
law
aimeth
at
that
which
most
vsually
,
though
not
generally
or
infallibly
,
holdeth
for
the
most
part
ordinarily
.
And
where
Iphtah
saith
,
that
Balak
King
of
Moab
stood
against
Israel
stiffely
to
hold
him
from
going
through
his
land
,
yet
hee
stroue
not
with
them
for
the
recouering
this
land
of
the
Amorites
,
which
he
might
as
iustly
haue
done
,
as
he
the
King
of
Ammon
did
,
hee
prooueth
thereby
,
that
he
had
nothing
to
doe
with
it
,
nor
any
right
vnto
it
.
Teaching
this
thereby
,
that
when
men
are
deadly
set
against
their
aduersaries
for
any
matter
,
seeking
thereby
to
vexe
them
in
the
sorest
manner
they
can
,
they
would
shew
their
rancor
,
in
bringing
foorth
greater
crimes
and
accusations
against
them
then
they
doe
,
(
whereby
they
might
much
more
easily
bring
them
downe
)
if
they
were
prouided
with
any
.
And
whereas
they
seeke
to
blemish
their
names
,
or
to
impouerish
their
estate
,
or
to
afflict
their
persons
by
restraint
of
libertie
,
imprisonment
or
banishment
:
they
doe
as
the
old
Serpent
,
bite
at
their
heele
,
because
they
cannot
breake
their
head
,
but
they
would
be
gladdest
of
all
to
shed
their
blood
.
God
indeed
plucks
them
back
,
and
so
they
vomit
not
their
poison
out
,
to
so
great
mischiefe
as
they
conceiue
it
,
but
fall
short
:
but
their
poison
is
nothing
lesse
deadly
for
all
that
,
they
want
but
matter
to
worke
vpon
.
And
this
is
manifest
by
these
two
signes
:
the
one
,
that
they
are
content
to
take
the
slightest
occasions
,
and
rather
choose
to
be
ridiculous
in
their
malice
,
then
not
malicious
:
the
other
,
that
both
they
aggrauate
their
slender
accusations
,
with
slanderous
additions
of
their
owne
inuenting
,
and
combe
both
the
warpe
and
the
woof
,
both
the
crime
and
the
amplification
thereof
in
the
diuels
forge
,
their
lying
hearts
and
braines
,
because
the
innocency
of
their
aduersarie
yeelds
them
no
iust
exception
.
Thus
those
enemies
of
our
Sauiour
(
for
want
of
matter
)
suborned
false
witnesses
:
which
periurie
argued
,
they
would
not
haue
spared
to
produce
true
and
greater
crimes
if
they
could
haue
found
them
.
It
is
noted
of
Daniels
aduersaries
,
Dan.
6.
5.
chap.
6.
that
wanting
matter
of
treason
,
they
were
faine
to
bring
out
his
religion
against
him
:
which
(
as
they
contriued
the
matter
,
by
the
law
they
made
for
the
purpose
)
toucht
his
life
also
:
but
if
they
had
found
ought
to
lay
to
his
charge
in
the
other
,
they
would
rather
haue
vsed
it
.
This
doctrine
serueth
to
answere
them
who
pretend
for
the
couering
of
their
malice
,
that
whereas
they
vexe
their
aduersarie
one
way
,
they
could
doe
it
many
waies
,
and
say
,
that
they
haue
greater
and
more
causes
to
pursue
them
,
then
that
one
which
they
alleage
.
But
all
such
speech
is
bragging
and
boasting
without
iust
cause
:
for
if
they
had
greater
,
doth
any
man
doubt
but
they
would
take
their
aduantage
by
vsing
them
,
when
as
they
prosecute
the
smaller
so
hotly
against
them
?
Vpon
the
forementioned
reasons
,
he
concludeth
,
that
hee
gaue
him
no
cause
to
make
warre
with
him
,
as
he
had
done
,
but
hee
had
been
stirred
vp
Doct.
vers.
27.
vniustly
against
him
.
And
as
Iphtah
was
bold
to
accuse
him
,
and
auouch
his
owne
innocencie
,
hauing
so
good
proofe
for
both
,
so
euery
one
that
can
proue
the
goodnesse
of
his
cause
,
shall
bee
able
boldly
to
defend
his
owne
innocencie
,
against
his
aduersaries
and
accusers
,
to
their
shame
and
iust
reproch
,
and
their
owne
peace
and
comfort
.
Whereas
other
must
be
driuen
to
vse
shifts
,
as
lying
,
dissembling
,
boldnes
,
heate
,
multiplying
of
words
,
and
false
witnesses
,
as
may
be
seene
in
the
cause
of
the
Priests
and
Pharisies
accusing
our
Sauiour
before
Pilat
.
The
truth
seeketh
no
corners
.
See
notes
vpon
verses
14.
and
15.
And
so
hee
appealing
to
the
most
highest
for
his
simplicitie
in
the
matter
,
2
to
be
iudge
therein
,
he
endeth
his
message
.
Thus
must
wee
be
able
to
doe
,
I
meane
not
to
be
afraid
,
to
make
the
Lord
iudge
in
the
cause
,
that
so
,
though
we
be
iustled
to
the
walles
by
our
vnequall
Iudges
vpon
earth
,
yet
we
may
rest
in
Gods
testimonie
of
and
vnto
vs
and
our
cause
,
and
therefore
,
not
fearing
man
,
may
be
confident
;
verifying
the
prouerbe
,
The
righteous
Prou.
28.
1.
Iob
31.
35.
is
bold
as
a
lion
.
In
the
same
kinde
Iob
speaketh
,
saying
:
Though
mine
aduersary
should
write
a
booke
against
me
,
would
not
I
take
it
vpon
my
shoulder
and
binde
it
as
a
crowne
to
me
?
Meaning
it
should
be
to
his
commendation
.
But
seeing
the
men
of
the
world
see
boldnes
so
much
to
preuaile
in
the
defence
of
their
bad
causes
,
therfore
they
face
out
matters
themselues
thereby
.
Wherby
this
watch-word
is
needfull
to
bee
giuen
them
,
that
men
looke
not
so
much
how
boldly
they
stand
in
the
defence
of
themselues
and
their
doings
,
as
how
truly
:
for
that
which
in
a
good
cause
is
courage
,
in
an
euill
is
impudence
.
But
though
Iphtah
had
said
enough
,
and
that
also
to
good
purpose
,
yet
we
Vers.
28.
see
that
it
moued
the
King
of
Ammon
nothing
at
all
,
but
as
he
had
taken
a
bad
cause
in
hand
,
so
he
meant
to
defend
it
vnto
the
death
;
euen
as
men
too
commonly
doe
,
who
hauing
begun
an
ill
matter
,
doe
purpose
to
goe
forward
.
So
that
we
see
wise
and
sound
reasons
,
and
perswasions
,
howsoeuer
they
be
vsed
,
both
to
purpose
and
in
season
,
so
that
they
(
who
can
iudge
)
would
thinke
they
might
be
like
to
preuaile
and
moue
(
especially
not
knowing
the
corruption
of
the
heart
,
which
couers
it selfe
with
shew
of
honestie
)
yet
with
the
wilfull
they
doe
no
good
,
nor
with
any
such
as
bewray
themselues
(
being
put
to
it
)
to
be
resolute
to
do
wrong
,
and
of
a
preiudicate
mind
,
or
possessed
of
strong
passions
.
Therfore
it
is
that
Salomon
saith
,
A
word
more
Prou.
17.
10.
entreth
into
the
wise
,
then
an
hundred
stripes
will
auaile
with
the
froward
.
This
humour
possesseth
many
,
whom
it
would
not
easily
be
thought
to
be
in
,
and
therefore
(
being
discouered
)
so
much
the
worse
beseemeth
them
,
euen
ciuill
courteous
persons
,
still
,
and
sometimes
religious
:
because
,
either
they
suspect
not
themselues
,
and
so
are
ouertaken
by
any
occasion
suddenly
falling
out
:
or
else
they
nourish
this
serpent
in
their
bosome
wilfully
.
Naaman
was
taken
with
that
tech
,
(
and
no
marueile
he
being
an
Heathen
(
when
he
heard
the
Prophets
answere
,
by
what
meanes
he
told
him
he
should
be
healed
.
But
highly
to
be
commended
was
Dauid
,
who
receiued
the
counsell
of
Abigail
(
a
woman
)
so
readily
,
to
turne
him
from
a
cruell
and
wicked
resolution
.
And
euen
so
,
they
who
are
obstinate
,
(
as
thinking
it
a
discredit
to
them
to
desist
)
shall
meete
with
more
shame
by
proceeding
:
but
happie
are
the
meeke
and
tractable
,
who
receiue
the
wholesome
words
of
exhortation
,
and
stop
not
their
eares
from
good
counsell
,
but
submit
themselues
without
respect
thereto
:
such
shall
deliuer
themselues
from
great
euill
.
And
(
a
man
would
thinke
)
such
behauiour
doth
better
become
professors
of
the
Gospell
,
then
wilfulnes
and
obstinacie
.
Concerning
the
vse
,
whereof
I
haue
spoke
somewhat
by
the
like
occasion
in
the
21.
and
22.
verses
:
let
the
reader
ioyne
them
both
together
.
Vers.
29.
Then
the
spirit
of
the
Lord
came
vpon
Iphtah
,
and
hee
passed
ouer
to
Gilead
,
and
to
Manasseh
,
and
came
to
Mizpeh
in
Gilead
,
and
from
Mizpeh
in
Gilead
,
he
went
vnto
the
children
of
Ammon
.
30.
And
Iphtah
vowed
a
vow
vnto
Lord
,
and
said
,
If
thou
shalt
deliuer
the
children
of
Ammon
into
mine
hands
,
31.
Then
that
thing
that
commeth
out
of
the
doores
of
mine
house
to
meete
me
,
when
I
come
home
in
peace
from
the
children
of
Ammon
,
shall
be
the
Lords
,
and
I
will
offer
it
for
a
burnt
offering
.
32.
And
so
Iphtah
went
vnto
the
children
of
Ammon
to
fight
against
them
,
and
the
Lord
deliuered
them
into
his
hands
:
33.
And
he
smote
them
from
Aroer
vntill
thou
come
to
Minneth
,
twentie
Cities
,
and
so
foorth
to
Abel
of
the
vineyards
,
with
an
exceeding
great
slaughter
.
Thus
the
children
of
Ammon
were
humbled
before
the
children
of
Israel
.
The
third
part
of
the
Chapter
.
IN
this
third
part
it
is
shewed
generally
,
that
Iphtah
ouercame
and
subdued
the
Ammonites
.
And
in
particular
,
first
how
God
gaue
him
the
spirit
The
sense
of
these
fiue
verses
.
of
courage
and
fortitude
to
this
end
.
Secondly
,
that
before
hee
entred
the
battell
hee
made
a
vow
to
the
Lord
,
that
if
hee
should
get
the
victorie
,
hee
would
offer
that
to
him
,
which
should
first
come
out
of
doores
to
meete
him
.
Thirdly
,
how
after
this
he
went
forward
to
Gilead
and
Manasseh
,
and
came
to
the
place
where
the
Ammonites
were
:
and
so
lastly
,
how
(
fighting
with
them
)
the
Lord
deliuered
them
into
his
hands
.
In
this
verse
it
is
shewed
how
Iphtah
came
to
the
Ammonites
:
from
Mizpeh
in
Gilead
(
for
it
is
distinguished
from
that
Mizpeh
,
that
is
in
the
Tribe
of
Inda
.
)
Before
that
,
the
Lord
had
furnished
him
with
gifts
of
his
spirit
fit
for
warre
,
both
valiantnes
of
mind
and
strength
of
body
,
as
was
said
before
.
And
by
this
it
may
appeare
,
that
the
Lord
had
appointed
before
,
that
hee
Doct
vers.
29.
should
be
their
Iudge
and
deliuerer
,
though
it
was
vnknowne
to
the
people
when
they
sent
to
him
to
haue
him
to
be
their
Captaine
.
Now
for
our
instruction
and
benefit
,
heere
wee
may
see
,
that
when
the
Lord
appointeth
any
man
to
any
speciall
calling
,
hee
giues
him
gifts
for
the
discharge
of
it
.
When
Moses
was
to
be
sent
to
Pharao
,
hee
alleaged
his
vnfitnes
and
vnsufficiencie
to
speak
to
a
King
,
the
Lord
prouided
for
that
,
before
he
began
to
discharge
it
.
The
Apostles
likewise
whom
Christ
left
weake
and
vnfurnished
for
such
a
worke
as
they
were
to
take
in
hand
after
his
ascension
,
to
wit
,
to
preach
the
Gospell
to
the
most
nations
of
the
world
,
yet
before
they
tooke
it
in
hand
,
he
made
them
meete
for
the
worke
they
went
about
.
So
Iphtah
,
when
hee
was
to
fight
against
the
Ammonites
,
for
the
deliuering
of
Israel
,
hee
was
by
the
spirit
of
God
indued
with
gifts
for
that
purpose
,
euen
farre
greater
then
he
had
before
,
now
when
hee
was
set
about
a
greater
worke
.
So
the
Ministers
much
more
,
as
the
calling
is
farre
more
excellent
,
when
hee
sendeth
them
to
any
people
to
conuert
them
,
and
make
them
of
his
militant
Church
,
hee
stirres
them
vp
by
loue
,
zeale
and
labour
,
to
set
their
gifts
of
knowledge
a
worke
,
and
maketh
a
great
change
among
the
people
by
their
ministerie
.
They
who
are
vnfit
to
doe
the
Lords
message
Note
.
to
them
to
whom
they
are
sent
,
are
not
sent
by
him
,
but
seeke
themselues
and
their
owne
profit
,
and
not
the
peoples
.
It
is
worthie
our
view
to
behold
the
difference
of
men
called
by
God
,
and
such
as
climbe
in
by
another
way
of
their
owne
framing
.
Both
doe
one
and
the
same
worke
,
but
the
one
sets
himselfe
aworke
,
the
other
is
set
aworke
by
God
.
The
one
(
after
his
fashion
)
goes
about
it
:
but
how
?
awkly
and
vntowardly
,
by
setting
a
bold
face
vpon
the
matter
,
by
carrying
a
great
shew
,
and
bearing
sway
,
by
preaching
what
and
when
he
pleaseth
,
and
in
the
manner
he
liketh
best
:
but
errand
he
hath
none
to
doe
to
the
people
,
(
no
more
then
Cushi
had
to
Dauid
)
and
thereafter
is
his
welcome
.
For
as
hee
faileth
of
the
end
of
his
office
,
so
loseth
he
the
honour
of
it
;
except
with
a
few
flatterers
and
hang-byes
.
Alas
they
haue
enterprized
a
long
race
and
iourney
,
without
prouision
to
enable
them
to
runne
it
through
:
It
is
not
the
habit
that
makes
the
Minister
,
nor
the
learning
(
though
that
comes
neerer
)
degree
,
dignitie
,
or
applause
of
man
,
which
onely
will
carrie
this
worke
through
stitch
:
It
is
this
,
that
God
hath
said
to
him
as
to
Paul
and
Moses
;
Goe
,
I
will
be
with
thee
:
that
is
,
fit
thee
,
embolden
thee
,
(
for
a
Minister
hath
enough
to
discourage
him
,
euen
from
within
himselfe
,
as
I
haue
noted
elsewhere
)
yea
beare
thee
out
against
opposition
,
and
encourage
thee
by
blessing
thy
labour
:
otherwise
all
thy
prouision
is
to
little
purpose
,
thou
maist
stand
like
a
foole
,
errandlesse
&
speechlesse
.
Now
being
called
and
separated
by
God
,
(
and
therefore
also
qualified
)
though
thy selfe
a
weake
earthen
vessell
,
yet
what
precious
treasure
doest
thou
carrie
?
How
admirably
doth
the
Lord
make
way
for
him
,
making
high
hils
to
stoope
,
and
lie
leuell
before
him
,
procuring
honour
from
the
consciences
(
not
the
countenances
onely
)
of
such
as
they
haue
wonne
to
God
from
the
power
of
Satan
and
darknesse
,
by
conuerting
and
sauing
them
.
And
by
stopping
the
mouthes
of
such
as
might
despise
and
discourage
them
,
saying
:
Who
is
this
new-found
babler
?
what
,
will
hee
beare
downe
all
,
and
thinke
to
haue
vs
tyed
to
his
girdle
?
No
,
no
,
he
deales
for
his
Master
who
sent
him
,
and
therefore
seekes
to
bring
yee
vnder
the
yoke
and
girdle
of
Christ
:
and
therefore
let
the
discouragements
be
neuer
so
great
,
Note
.
this
worke
shall
prosper
:
and
euen
out
of
the
mouthes
of
blockish
,
brutish
,
sauage
and
ignorant
,
yea
prophane
ones
,
the
Lord
shall
procure
credit
to
his
Ministerie
,
(
when
he
hath
changed
them
thereby
)
and
these
shall
iustifie
wisedome
against
all
cauillers
,
scorners
and
enemies
thereof
.
Let
them
be
of
neuer
so
many
kindes
,
as
in
this
age
there
are
many
,
who
(
contrary
to
the
manifest
fruite
they
see
)
impeach
either
the
sufficiencie
of
their
calling
,
or
the
worthinesse
of
their
message
.
Oh
therefore
how
lamentable
is
it
,
that
all
congregations
are
not
thus
furnished
,
and
made
partakers
of
so
blessed
an
ordinance
of
God!
Therefore
the
Lord
Iesus
,
to
shew
how
pitifull
a
case
it
is
,
to
see
the
people
dispersed
,
as
sheepe
hauing
no
shepheard
,
he
not
onely
had
compassion
on
them
himselfe
,
but
also
willed
the
Disciples
to
pray
to
Matth.
9.
38.
the
Lord
of
the
haruest
to
thrust
labourers
into
the
haruest
,
seeing
none
are
forward
to
that
worke
,
except
the
Lord
stirre
them
vp
thereto
.
This
point
hath
been
spoken
of
before
,
I
therefore
will
not
be
tedious
therein
to
the
reader
.
The
vow
,
that
I
said
before
Iphtah
made
,
is
heere
shewed
what
it
was
:
Vers.
30.
31
namely
,
that
he
would
in
token
of
his
thankfull
heart
,
offer
and
dedicate
to
the
Lord
that
thing
that
should
first
come
out
of
his
house
to
meete
him
,
if
he
returned
with
the
victorie
.
This
vow
,
though
hee
meant
well
,
was
ill
made
and
in
great
ignorance
,
in
that
he
did
not
make
it
more
distinctly
and
aduisedly
.
For
what
if
a
dogge
had
first
met
him
?
which
is
a
fauning
creature
,
and
had
been
like
enough
to
haue
first
come
foorth
to
meete
him
?
hee
could
not
haue
offered
it
to
the
Lord
,
it
being
vncleane
,
and
so
forbidden
to
be
made
a
sacrifice
.
His
words
haue
this
meaning
when
he
saith
(
It
shall
be
the
Lords
,
and
I
will
offer
it
for
a
burnt
offering
)
that
is
,
I
will
offer
it
in
sacrifice
,
and
it
shall
be
a
burnt
offering
to
the
Lord
,
for
hee
meant
simply
,
that
he
would
offer
the
first
thing
that
should
meete
him
;
if
he
had
thought
of
his
daughter
,
would
he
haue
made
that
vow
?
And
will
any
say
,
that
in
so
vowing
,
he
meant
,
that
if
that
which
should
first
meete
him
,
should
not
bee
fit
for
sacrifice
,
he
would
offer
it
to
virginitie
,
and
yet
perhaps
it
should
not
be
fit
for
that
neither
?
as
if
it
had
been
a
dogge
:
and
if
he
had
meant
to
offer
it
to
virginitie
,
as
some
hold
he
did
;
did
hee
not
see
that
his
daughter
had
been
most
like
to
haue
bin
the
partie
vpon
whom
his
vow
should
haue
bin
performed
?
For
who
had
bin
liker
to
haue
first
come
foorth
to
meete
him
then
she
?
And
would
he
(
thinke
wee
)
haue
vowed
that
which
might
haue
turned
to
his
owne
,
and
his
daughters
so
great
sorrow
?
Therefore
I
say
,
hee
meant
no
offering
of
that
which
should
meete
him
,
to
perpetuall
virginitie
.
Neither
are
those
words
of
his
to
be
taken
disiunctiuely
,
as
some
think
they
may
,
thus
:
That
which
first
commeth
forth
to
meete
me
,
shall
be
the
Lords
,
or
I
will
offer
it
.
For
though
the
Hebrew
letter
(
●
)
be
so
taken
sometime
,
yet
very
rarely
:
and
so
little
reason
is
it
,
that
it
should
be
so
taken
heere
,
being
most
commonly
taken
coniunctiuely
,
as
they
well
know
that
haue
any
vnderstanding
in
the
Hebrew
tongue
,
yea
and
oft
in
some
one
chapter
,
as
may
easily
be
shewed
.
As
for
example
in
Genes.
32.
1.
2.
3.
4.
foure
of
fiue
times
it
is
so
taken
in
3.
or
4.
verses
.
So
in
Genes.
33.
1.
2.
as
oft
in
two
verses
,
and
Genes.
45.
1.
2.
3.
As
many
times
it
is
found
to
be
,
and
in
most
Chapters
(
if
not
all
)
throughout
the
old
Testament
this
word
(
,
)
signifieth
(
and
)
coniunctiuely
,
not
(
or
)
disiunctiuely
,
as
I
haue
said
before
.
Therefore
heere
to
take
it
otherwise
,
there
is
small
reason
for
it
,
especially
the
sense
of
the
place
not
being
amended
thereby
.
For
to
vnderstand
it
disiunctiuely
thus
,
[
It
shall
be
the
Lords
,
or
I
will
offer
it
]
what
sense
can
it
haue
thus
?
If
it
be
be
not
fit
for
sacrifice
,
it
shal
be
the
Lords
:
How
should
it
be
the
Lords
?
they
say
by
offering
it
to
perpetuall
virginitie
,
if
it
be
fit
thereto
,
for
so
some
vnderstand
it
,
as
I
haue
said
before
?
But
where
did
God
require
virginitie
to
be
inioyned
to
any
children
by
their
parents
?
or
what
example
haue
we
thereof
in
Scripture
?
And
yet
if
he
had
meant
so
in
vowing
,
we
know
it
had
been
most
like
to
bee
his
daughter
,
I
say
againe
,
that
should
first
haue
come
foorth
to
meet
him
.
Therefore
what
sense
can
there
bee
in
it
to
take
it
so
,
that
hee
would
offer
it
to
perpetuall
virginitie
,
if
it
were
not
fit
for
sacrifice
?
For
this
cause
I
conclude
,
that
the
words
are
to
bee
vnderstood
coniunctiuely
,
and
the
latter
clause
to
be
the
exposition
of
the
former
,
thus
:
It
shal
be
the
Lords
,
and
I
will
offer
it
in
sacrifice
.
And
if
it
be
asked
,
whether
Iphtah
offended
in
making
such
a
vow
,
which
some
think
he
did
not
,
because
it
is
said
here
,
that
the
spirit
of
the
Lord
came
vpon
him
:
and
againe
,
seeing
he
is
reckoned
in
the
Epistle
to
the
Hebrewes
Hebr.
11.
32.
among
the
faithfull
.
I
answere
,
first
to
the
question
,
and
after
to
the
reasons
:
to
the
question
,
that
if
hee
had
vowed
simply
to
be
thankfull
,
he
had
done
well
:
but
in
such
a
vowing
as
this
was
,
hee
sinned
greatly
,
as
shall
appeare
better
,
when
we
come
to
his
performing
of
the
vow
afterward
,
vers.
39.
And
to
the
first
reason
I
answer
,
that
the
spirit
which
is
said
in
this
verse
,
to
come
vpon
him
,
was
the
spirit
of
courage
and
fortitude
for
war
:
although
it
is
not
denied
that
he
was
a
beleeuer
,
and
had
the
spirit
of
sanctification
also
.
But
what
hindred
,
but
that
hee
might
in
some
particular
actions
,
through
ignorance
or
weaknes
,
offend
,
as
Gedeon
&
Barak
did
,
and
yet
they
were
the
true
seruants
of
God
,
and
obtained
the
victory
also
,
for
all
that
?
So
many
sound
Christians
among
vs
there
are
,
who
yet
tread
awry
sometimes
,
and
so
did
Iphtah
:
and
this
one
answere
may
serue
both
the
reasons
:
And
this
of
and
concerning
his
vow
,
till
the
39.
verse
before
mentioned
.
Now
as
he
offended
not
in
vowing
(
for
that
tended
to
the
praising
of
Doct.
God
,
though
as
he
made
it
here
,
he
faulted
greatly
)
so
wee
may
bee
perswaded
,
that
it
is
a
lawfull
thing
to
make
a
vow
to
God
.
Whereby
I
meane
neither
the
generall
vow
of
faith
and
obedience
required
and
performed
,
both
in
the
old
and
new
testament
,
neither
that
speciall
vow
that
was
ceremonial
onely
,
practised
in
the
old
Testament
,
and
some
where
in
the
new
(
to
wit
,
in
the
first
age
of
the
Church
)
but
I
meane
that
speciall
vow
,
which
is
a
promise
made
to
God
,
touching
some
duties
to
be
performed
to
him
,
and
to
a
good
end
:
and
this
vow
(
if
it
be
made
accordingly
)
is
lawfull
,
and
belongs
to
the
Church
both
of
the
old
and
new
testament
.
Such
a
vow
was
Iphtahs
(
in
respect
of
the
godly
intent
thereof
)
but
that
it
was
not
lawfully
made
,
nor
in
a
right
manner
,
as
hath
been
said
.
And
such
are
ours
,
when
we
promise
as
Iacob
did
,
that
if
God
deliuer
vs
from
such
a
danger
,
wee
will
more
Gen.
28.
20.
carefully
and
constantly
walke
with
him
afterward
.
And
so
when
to
helpe
our
dulnesse
and
infirmitie
,
wee
set
ourselues
by
firme
couenant
,
to
prayer
and
reading
,
more
then
ordinary
,
for
measure
or
for
frequency
and
feruency
,
and
to
giue
set
almes
,
for
special
causes
knowne
to
our selues
,
or
to
keepe
set
times
of
fasting
for
a
season
,
as
there
shall
bee
cause
;
or
if
we
perceiue
and
find
our selues
prone
to
drunkennesse
,
and
in
danger
to
fall
thereto
by
drinking
wine
or
strong
drinke
,
wee
may
vow
to
abstaine
for
so
long
a
time
,
as
may
bee
fit
to
keepe
our selues
from
sinning
.
And
although
wee
bee
bound
already
hereunto
by
the
word
,
yet
may
wee
more
solemnly
,
and
for
the
better
bridling
of
our
rebellious
nature
,
renew
the
same
bond
in
a
vow
,
to
this
end
,
to
helpe
our
dulnesse
,
for
want
of
zeale
,
and
to
make
our selues
more
forward
in
duty
to
God
,
and
loue
to
men
;
as
Dauid
did
:
I
haue
sworne
(
saith
he
)
and
I
will
performe
it
,
to
keepe
thy
righteous
Psal.
119.
116.
iudgements
.
These
kinds
of
vowers
are
lawfull
,
so
as
they
be
agreeable
to
Gods
word
,
and
stand
with
Christian
liberty
,
and
bee
agreeable
to
our
calling
,
both
generall
and
particular
;
and
be
in
our
power
,
and
made
deliberately
,
not
rashly
and
the
end
of
it
be
good
:
whereas
not
Popish
vowes
only
,
are
failing
in
these
,
but
euen
Iphtahs
also
in
many
of
these
points
.
And
although
vowes
made
in
this
manner
,
are
no
part
of
Gods
standing
and
constant
worship
by
themselues
,
yet
neither
are
they
wilworships
,
nor
yet
simply
left
to
our
arbitriment
alwaies
,
but
to
be
vsed
as
helpes
and
furtherances
to
godlinesse
,
wel
approoued
by
the
experience
of
the
Saints
,
as
to
preserue
the
gifts
of
faith
,
prayer
,
repentance
,
and
other
vertues
of
the
mind
,
so
also
to
testifie
our
thankfulnesse
to
God
,
for
blessings
which
wee
haue
receiued
of
him
.
And
with
this
minde
,
Iacob
vowed
in
the
way
as
hee
went
to
Aram
,
as
I
said
before
.
Gen.
28.
20.
Now
this
vow
of
his
,
as
it
was
a
more
then
vsuall
token
of
his
thankfull
heart
,
which
he
indented
before
hand
to
expresse
,
if
God
should
giue
him
the
victorie
:
so
wee
must
know
that
it
proceeded
from
a
rare
feeling
of
the
spirit
of
God
exciting
and
quickning
him
vp
to
such
feruencie
.
Gods
people
find
not
themselues
alway
in
one
tenor
and
tune
,
either
for
inward
ioy
and
comfort
in
God
,
or
for
outward
forwardnesse
to
dutie
.
Paul
had
his
2.
Cor
12.
9.
lifting
vp
into
the
third
heauen
,
and
hee
had
also
his
buffeting
to
abase
him
lower
then
the
earth
.
Peter
was
rauished
in
spirit
,
when
he
was
in
his
heauenly
Act.
10.
11.
&c.
trance
before
his
going
to
Cornelius
,
but
we
know
hee
had
as
rare
ebbings
at
other
times
.
Elias
,
a
man
of
men
,
for
grace
and
familiaritie
with
God
,
and
that
appeared
by
his
reall
assumption
into
heauen
bodily
:
but
he
was
in
a
poore
case
,
when
he
was
faine
to
flee
from
Iezabel
,
and
goe
40.
daies
fasting
and
mourning
for
the
misery
which
lay
vpon
him
and
the
Church
:
besides
his
weaknesses
which
he
bewraied
,
and
therefore
is
called
by
S.
Iames
a
passionate
man
,
one
that
was
clothed
with
the
like
infirmities
that
others
had
.
It
were
to
be
desired
,
(
&
we
heare
men
make
great
moane
for
the
contrary
)
that
there
were
alway
in
vs
that
abundance
of
grace
,
faith
,
feruencie
,
chearefulnesse
,
which
is
at
some
odde
time
.
But
the
contrary
befalleth
most
men
,
partly
the
Lord
so
disposing
of
it
,
because
hee
knowes
wee
were
not
able
to
beare
it
,
but
would
turne
it
into
a
distemper
,
(
euen
as
too
much
good
blood
in
the
bodie
makes
a
pleurisie
,
and
when
there
is
more
water
in
the
channel
then
it
can
containe
:
it
must
needs
ouerflow
the
bankes
,
and
doe
harme
)
and
partly
our selues
procuring
it
,
who
nourish
not
in
our selues
such
motions
,
nor
make
wise
vse
of
them
,
by
setting
them
a
work
,
and
applying
them
to
some
fit
obiect
,
(
as
Iphtah
here
did
)
but
delight
only
in
the
sweetnesse
and
pleasure
which
we
feele
,
and
so
suffer
the
heauenly
flame
to
vanish
,
for
want
of
laying
on
fewell
to
preserue
it
.
And
although
the
Lord
causeth
his
children
,
euen
here
,
sometimes
in
health
,
sometime
at
death
to
enioy
such
vnspeakable
feelings
and
operations
of
the
spirit
,
(
which
hee
doth
to
giue
them
such
a
taste
of
heauen
,
as
may
cause
in
them
a
restlesse
longing
,
til
they
come
thither
)
yet
he
knoweth
,
they
would
say
with
Peter
,
Master
it
is
good
for
vs
to
be
here
,
and
would
thinke
of
Matth.
17.
4.
no
departure
,
if
this
should
be
an
ordinarie
diet
.
Therefore
he
rather
considers
,
what
they
can
digest
,
then
what
he
can
afford
,
and
saith
,
My
grace
shall
neither
be
giuen
in
superfluitie
,
nor
yet
in
penury
,
but
it
shall
be
sufficient
.
And
let
vs
learne
to
account
so
of
it
,
as
the
best
for
vs
.
Onely
let
vs
beware
,
lest
by
our
giuing
way
to
our
flesh
(
the
counterpoise
of
the
spirit
)
that
is
to
the
earth
to
our
sensualitie
and
lusts
;
we
bury
and
quench
the
spirit
,
and
smother
it
from
appearing
in
the
beauty
thereof
;
and
also
lest
wee
cause
it
to
be
heauy
and
sad
in
vs
,
and
so
our selues
to
bee
blockish
and
sottish
,
rather
then
heauenly
and
ioyfull
:
which
is
to
choose
to
feede
with
swine
,
when
we
might
eate
Angels
foode
.
In
these
two
verses
is
not
only
set
downe
the
victory
,
which
God
gaue
to
Iphtah
ouer
the
Ammonites
,
but
it
is
also
particularly
amplified
and
in
larger
Vers
32.
33.
manner
described
.
As
that
many
fell
in
the
battell
;
and
that
hee
ouerthrew
twentie
of
their
cities
;
and
that
hee
brought
the
Ammonites
in
subiection
to
him
.
Where
wee
may
clearely
see
,
what
it
is
that
encourageth
vs
,
and
setteth
vs
forward
in
our
duties
doing
.
Euen
the
Lords
appointing
and
calling
vs
thereto
,
as
of
the
publike
calling
of
the
Minister
I
spake
before
:
it
is
true
of
the
priuate
duties
also
.
Husband
and
wife
from
thence
haue
their
hartning
on
to
liue
mutuall
helpers
one
of
another
to
their
Christian
and
peaceable
conuersing
together
,
and
passing
their
daies
sweetly
,
and
bearing
their
crosses
contentedly
;
euen
from
hence
,
I
say
,
that
they
beleeue
God
hath
ioyned
them
together
to
that
end
.
So
the
Magistrate
,
and
all
other
in
the
seuerall
duties
of
this
life
.
And
want
of
this
faith
,
is
enough
to
make
Note
.
mens
liues
ouercast
,
as
the
weather
is
with
clouds
and
tempests
,
and
to
fill
men
with
sinne
and
sorrow
.
Other
things
which
might
bee
noted
from
hence
,
haue
been
mentioned
before
,
but
besides
them
of
these
two
a
little
.
In
that
the
King
of
Ammon
went
by
the
worst
in
the
battell
had
with
Vers.
33.
Iphtah
,
it
shewes
what
wilfulnesse
brings
a
man
,
or
the
contempt
or
reiecting
of
good
and
sound
perswasions
,
such
as
Iphtah
vsed
to
disswade
him
from
warre
.
For
though
he
were
an
Heathen
,
yet
he
knew
by
the
law
of
Nature
,
that
he
ought
not
to
offer
iniury
to
the
innocent
.
And
we
know
that
when
the
Gentiles
knew
God
onely
by
the
light
of
nature
,
and
did
not
honour
Rom.
1.
19.
him
accordingly
,
he
gaue
them
vp
to
their
hearts
desires
to
fulfill
them
against
nature
.
Much
more
,
they
who
haue
light
in
the
word
of
God
,
hauing
no
regard
of
good
instruction
and
admonition
,
shall
come
to
naught
,
especially
the
despisers
thereof
,
vnlesse
they
take
shame
and
abashment
to
themselues
for
it
,
and
so
come
to
better
state
:
according
to
that
which
is
written
,
He
that
knoweth
his
Masters
will
,
and
doth
it
not
,
shall
bee
beaten
with
many
stripes
.
Luke
12.
47.
But
more
of
this
punishment
vpon
wilfulnesse
,
see
before
set
downe
by
the
like
occasions
,
and
by
name
in
Chap.
8.
14.
And
in
that
hee
lost
twentie
cities
which
hee
had
of
his
owne
,
and
lost
2
those
also
which
he
fought
for
,
which
were
none
of
his
,
it
liuely
setteth
before
our
eies
,
that
many
not
contented
with
that
which
is
their
owne
,
while
they
claime
to
,
and
seeke
that
which
belongs
to
other
men
,
either
by
colour
of
law
,
or
otherwise
;
they
lose
that
which
they
sued
for
,
and
spend
and
consume
that
which
they
had
before
.
The
Lord
doth
oft
times
requite
their
vnconscionablenesse
that
way
:
and
yet
in
great
mercy
he
dealeth
with
them
in
so
doing
,
to
keepe
a
heauier
iudgement
from
them
,
who
would
Note
.
(
most
certainely
)
be
worse
,
if
they
should
by
their
corrupt
and
bad
dealing
speed
better
,
and
be
suffered
to
haue
successe
.
I
will
cleare
this
point
by
example
and
instance
.
Pharaoh
not
contented
to
haue
oppressed
the
Israelites
(
for
many
generations
)
with
bondage
;
would
needs
pursue
them
,
when
they
were
gotten
out
of
his
clawes
,
though
hee
had
smarted
many
waies
for
not
letting
them
goe
.
But
what
came
of
it
?
seeing
Exod.
14.
28.
he
sought
vniustly
to
encroach
vpon
Gods
possession
,
he
not
onely
failed
of
that
hee
desired
,
but
lost
also
that
which
he
ventured
,
euen
his
owne
life
,
and
all
that
hee
had
,
and
his
people
also
,
in
the
middest
of
the
sea
.
The
same
is
verified
in
other
parts
of
vnrighteousnesse
:
Sampson
not
content
to
liue
with
credit
and
honour
in
his
owne
land
,
and
within
his
compasse
,
would
needs
breake
out
among
the
Philistims
,
&
there
hit
into
Delilas
company
,
which
his
soule
entirely
loued
,
(
though
vnlawfully
)
and
was
made
a
vassall
to
a
base
mistresse
.
But
behold
a
short
time
this
pleasure
of
sinne
lasted
:
for
loe
,
his
louer
rewards
him
with
treason
,
and
then
Sampson
(
poore
Iudges
16.
20.
man
)
is
faine
to
forgoe
his
mistresse
by
force
,
(
who
could
not
be
plucked
from
her
by
conscience
,
)
and
that
which
he
abhorred
,
that
he
was
made
to
vndergoe
,
(
and
that
by
them
whom
he
most
hated
)
to
wit
,
a
painefull
bondage
while
hee
liued
,
beside
shame
and
sorrow
,
and
after
all
,
an
vntimely
death
.
I
will
instance
first
in
the
sinnes
of
the
second
Table
.
The
murtherer
and
thiefe
can
by
no
perswasion
bee
brought
to
labour
with
his
hands
,
and
to
doe
the
thing
which
is
good
:
tush
,
it
goeth
vtterly
against
him
to
bee
put
to
labour
,
and
to
worke
hard
all
the
yeere
long
for
a
poore
liuing
:
hee
can
bring
in
all
at
once
,
and
get
great
booties
,
to
liue
at
ease
,
and
plentifully
for
a
long
time
,
as
he
imagineth
,
and
is
not
that
a
merry
world
?
yes
while
it
lasteth
;
in
his
kind
,
but
how
long
is
that
?
He
gets
two
or
three
purses
,
and
in
the
fourth
enterprise
he
is
taken
in
the
manner
.
Doth
hee
not
then
(
thinke
you
)
wish
from
his
heart
,
that
hee
had
obeyed
Gods
ordinance
,
and
been
hard
at
work
,
(
as
much
as
he
loathed
it
before
)
rather
then
to
haue
put
forth
his
hand
to
violence
?
For
he
seeth
,
that
neither
he
hath
obtained
that
which
he
sought
for
:
and
that
ouerthrow
which
he
little
looked
for
,
that
hee
hath
brought
vpon
himselfe
.
He
lay
in
waite
for
the
life
and
goods
of
another
:
therein
he
was
defeated
,
but
this
will
not
satisfie
for
his
sinne
,
he
must
giue
life
and
goods
to
boote
,
and
all
to
make
amends
by
mans
law
.
What
needed
he
haue
feared
the
law
(
which
is
not
made
for
the
iust
,
but
the
transgressor
)
1.
Tim.
1.
9.
if
he
had
holden
himselfe
content
with
his
owne
?
But
men
say
they
must
venture
:
nothing
venture
nothing
haue
:
till
by
venturing
all
,
they
lose
all
:
Note
.
not
money
and
body
,
but
soule
also
,
if
God
be
not
more
mercifull
.
These
things
notably
lay
foorth
the
folly
and
fruit
of
sinne
,
euen
in
outward
respects
:
and
yet
it
is
as
manifest
in
spirituall
.
For
to
adde
another
instance
in
the
first
Table
:
Many
there
are
that
say
,
they
hope
that
God
is
not
so
hard
a
master
,
neither
wil
punish
sinners
so
seuerely
as
the
Ministers
would
beare
them
in
hand
:
others
goe
further
,
and
will
enter
vpon
Gods
prerogatiue
,
saying
euery
one
for
himselfe
,
I
cannot
beleeue
that
God
hath
reiected
so
many
thousands
,
and
will
saue
so
few
:
(
meaning
,
that
if
God
doe
so
,
hee
is
cruell
.
)
But
oh
foole
,
as
Paul
saith
,
what
gettest
thou
by
disputing
against
God
,
nay
by
bereauing
and
spoiling
him
of
his
iustice
,
(
oh
sacrilege
and
vnrighteousnes
in
the
highest
degree
?
)
Surely
,
as
Austin
saith
(
speaking
hereof
,
That
which
they
would
haue
,
they
lose
,
but
that
which
they
would
not
,
they
haue
(
euen
woe
)
for
euer
.
They
would
get
heauen
by
disanulling
the
decree
of
God
:
that
shall
they
neuer
get
,
(
for
the
Moone
keepes
her
course
,
though
dogges
barke
at
her
:
)
and
they
would
scape
hell
too
,
but
that
(
will
they
,
nill
they
)
must
be
their
portion
for
euer
.
But
what
fruit
see
we
in
the
liues
of
most
men
,
of
this
and
the
like
doctrine
,
driuing
and
scaring
them
(
a
man
would
thinke
)
forcibly
from
all
kind
of
vnrighteousnesse
.
But
I
passe
from
this
to
that
which
followeth
.
THE
SIXTIE
EIGHT
SERMON
ON
THE
ELEVENTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
34.
Now
when
Iphtah
came
to
Mizpeh
vnto
his
house
,
behold
his
daughter
came
out
to
meet
him
,
with
timbrels
and
dances
,
which
was
his
only
child
:
he
had
no
other
sonne
nor
daughter
.
35.
And
when
he
saw
her
,
hee
rent
his
clothes
,
and
said
,
Alas
my
daughter
,
thou
hast
brought
me
low
,
and
art
of
them
that
trouble
me
:
for
I
haue
opened
my
mouth
vnto
the
Lord
,
and
cannot
goe
backe
.
36.
And
she
said
vnto
him
,
My
father
,
if
thou
hast
opened
thy
mouth
vnto
the
Lord
,
doe
with
me
as
thou
hast
promised
,
seeing
that
the
Lord
hath
auenged
thee
of
thine
enemies
the
children
of
Ammon
.
37.
Also
she
said
vnto
her
father
,
Doe
thus
much
for
me
:
suffer
me
two
moneths
,
that
I
may
goe
to
the
mountaines
,
and
bewaile
my
virginitie
,
I
and
my
fellowes
.
38.
And
he
said
,
Goe
:
and
he
sent
her
away
two
moneths
:
so
she
went
with
her
companions
,
and
lamented
her
virginitie
vpon
the
mountaines
.
39.
And
after
the
end
of
two
moneths
,
she
turned
againe
vnto
her
father
,
who
did
with
her
according
to
his
vow
,
which
he
had
vowed
,
and
she
had
known
no
man
.
And
it
was
a
custome
in
Israel
:
40.
The
daughters
of
Israel
went
yeere
by
yeere
,
to
lament
the
daughter
of
Iphtah
the
Gileadite
,
foure
daies
in
a
yeere
.
THE
FOVRTH
PART
OF
THE
CHAPTER
:
Of
the
executing
of
his
vow
.
WHen
Iphtah
had
gotten
the
victorie
,
he
returned
home
to
Mizpeh
,
for
The
summe
of
these
verses
.
there
he
dwelt
:
and
therfore
we
heard
before
,
that
he
made
a
league
with
the
Gileadites
,
before
the
Lord
in
Mizpeh
.
And
behold
(
for
now
I
returne
to
his
vow
)
to
the
bewraying
of
his
deepe
folly
in
making
his
forementioned
vow
)
the
first
that
came
foorth
to
meete
him
was
his
daughter
,
which
so
troubled
him
,
that
his
ioy
for
his
triumph
,
was
turned
into
most
deep
and
bitter
sorrow
:
but
she
,
when
she
vnderstood
her
fathers
vow
,
submitted
her selfe
,
onely
desiring
a
time
to
bewaile
her
virginitie
.
And
hee
after
her
returne
,
performed
his
vow
on
her
.
And
it
was
a
custome
that
the
daughters
of
Israel
went
foure
times
in
the
yeere
to
bewaile
her
.
Now
to
peruse
the
verses
particularly
,
it
is
said
here
,
that
when
he
had
bin
Vers.
34.
made
ioyfull
by
the
victorie
;
at
his
returne
,
his
daughter
was
the
first
that
came
forth
to
meete
him
with
trimbrels
and
dances
:
for
so
they
were
wont
Exod.
15.
20.
to
celebrate
the
worthy
acts
of
Princes
and
greatmen
:
As
they
did
I
meane
the
maides
)
to
Saul
:
thus
they
vsed
to
expresse
their
publike
thanksgiuings
1.
Sam.
18.
6.
to
God
.
Now
to
the
aggrauating
the
griefe
of
Iphtah
,
it
is
said
she
was
his
onely
childe
,
and
he
had
no
other
.
And
in
that
his
daughter
came
the
first
to
meete
him
,
who
must
be
done
Doct.
to
(
he
thought
)
as
he
had
vowed
:
all
may
see
what
effect
comes
of
rashnes
,
and
how
vnbeseeming
a
companion
it
is
to
a
wise
man
,
who
should
ponder
his
doings
,
and
weigh
his
words
with
reason
,
yea
religion
,
euen
in
the
ballances
of
the
sanctuarie
,
that
is
,
by
the
word
of
God
,
before
they
be
vttered
.
The
best
fruite
of
it
is
sorrow
and
repentance
.
It
is
a
true
saying
;
Rashnesse
doth
nothing
well
,
as
in
Herods
rash
promise
and
oath
is
to
be
seene
.
The
like
Mark
.
6.
23.
had
Dauid
done
,
if
he
had
not
bin
staied
by
Abigail
against
the
house
of
Nabal
.
1.
Sam.
25.
34.
Much
like
was
the
wilfull
and
rash
act
of
the
Prodigal
,
who
would
needs
goe
see
the
merrie
world
abroad
,
(
as
he
thought
it
)
yea
and
he
might
in
no
wise
be
staied
from
his
purpose
,
as
though
hee
had
gone
about
some
great
Luke
15.
13.
and
weightie
worke
,
when
he
had
gotten
his
portion
into
his
hands
to
that
end
;
but
to
what
extremitie
of
miserie
brought
he
himselfe
?
The
same
may
be
said
of
the
rashnes
of
choller
,
whereby
men
smite
out
teeth
and
eyes
out
of
the
heads
,
yea
and
breath
out
of
the
bodies
(
sometime
)
of
wiues
,
children
,
seruants
,
or
any
of
them
,
whom
they
light
vpon
,
in
their
fume
:
also
of
the
rash
bargaines
and
suertiships
which
are
made
and
vndertaken
in
the
world
,
and
a
thousand
mischiefes
besides
.
Likewise
of
the
protestations
commonly
made
in
this
manner
:
I
pray
God
I
sinke
where
I
stand
,
if
it
bee
not
true
that
I
say
;
or
,
Gods
curse
be
vpon
me
.
Which
Peter
himself
through
rashnesse
and
forgetting
himselfe
,
did
fall
into
.
Therefore
it
behoueth
all
to
be
wise
and
well
aduised
in
their
vowes
to
God
,
and
promises
made
to
men
,
that
they
snare
not
themselues
,
neither
bring
needlesse
sorrow
and
woe
vpon
their
owne
heads
.
And
euen
so
,
when
they
be
aduisedly
and
circumspectly
made
,
according
to
the
rules
before
set
downe
,
vers.
30.
then
in
no
wise
to
goe
from
them
,
but
to
performe
them
as
Dauid
did
,
Psal.
119.
Of
this
look
Eccle.
5.
3.
Psal.
15.
4.
Psal.
119.
105.
more
in
the
historie
of
Gaal
,
chap.
9.
and
elsewhere
.
Furthermore
in
this
verse
wee
are
taught
,
that
God
is
to
bee
praised
2
publikely
for
the
publike
benefits
which
wee
receiue
in
common
,
as
both
here
wee
see
in
Iphtahs
daughter
,
and
in
many
other
places
I
haue
shewed
,
although
not
in
the
same
manner
,
and
Moses
also
,
Miriam
,
and
Debora
,
with
sundrie
others
did
:
and
that
as
for
other
reasons
heretofore
set
downe
,
so
to
teach
posteritie
by
our
example
to
doe
the
like
.
But
of
this
after
.
God
would
haue
the
first
fruites
consecrated
to
him
,
that
wee
might
vse
the
rest
with
thanksgiuing
.
And
in
that
she
was
his
only
childe
,
it
must
needs
increase
his
heauinesse
,
that
by
his
vow
he
had
brought
vpon
himselfe
,
when
he
saw
he
must
be
depriued
of
her
:
and
to
this
his
sinne
brought
him
,
in
his
rash
vow
making
,
or
whatsoeuer
other
sinnes
they
were
,
that
others
may
beware
thereby
.
And
by
this
we
learne
,
that
God
for
mens
sinne
will
not
spare
to
depriue
them
of
that
which
is
most
deare
vnto
them
.
One
reason
hereof
is
,
that
the
Lord
meaneth
to
humble
them
deeply
,
and
to
cause
them
to
descend
into
themselues
more
seriously
,
and
to
purge
out
the
sinne
that
waiteth
them
a
mischiefe
,
Note
.
and
so
to
preuent
it
.
And
therefore
this
vse
wee
should
make
of
it
,
that
whensoeuer
the
Lord
dealeth
so
with
vs
,
wee
should
know
it
is
for
the
hardnes
of
our
harts
,
which
otherwise
and
without
such
breaking
of
them
,
will
not
be
softned
.
And
let
vs
the
lesse
marueile
at
it
,
when
we
finde
it
to
be
so
;
for
though
he
haue
often
gone
about
it
by
gentler
meanes
,
yet
we
know
they
haue
not
preuailed
:
so
that
wee
haue
driuen
him
to
deale
more
hardly
with
vs
,
as
wee
count
it
,
and
to
handle
vs
more
roughly
,
as
to
wound
vs
so
deeply
,
by
taking
the
things
from
vs
,
which
are
most
deare
vnto
vs
.
And
if
we
are
not
to
be
accused
for
that
our
hearts
are
hardned
by
the
deceitfulnes
of
sinne
,
but
that
wee
relent
,
yet
let
vs
know
,
that
God
hath
sufficient
cause
to
afflict
vs
;
as
to
exercise
and
prepare
vs
for
greater
,
and
to
hold
vs
here
as
strangers
.
But
of
this
in
another
place
;
although
I
haue
often
obserued
it
,
before
in
the
seuerall
stories
,
of
the
punishments
which
fell
vpon
the
idolatrous
Israelites
.
By
this
verse
it
may
appeare
,
how
sore
Iphtahs
daughters
meeting
of
him
Vers.
35.
The
sense
.
did
trouble
him
,
as
both
by
his
word
hee
testified
,
saying
;
Oh
thou
that
shouldest
haue
been
my
chiefe
earthly
comfort
,
thou
(
I
say
)
art
one
that
hast
chiefly
cast
me
downe
.
Also
by
signes
thereof
hee
shewed
it
,
in
that
hee
cut
his
garments
for
sorrow
,
after
the
manner
of
the
Hebrewes
,
when
they
saw
that
some
great
calamitie
was
suddenly
befalne
them
,
as
in
Ioel
and
other
Ioel
2.
13.
places
it
appeareth
.
And
he
shewes
the
reason
,
that
hee
hauing
vowed
to
offer
her
to
the
Lord
,
he
might
not
(
he
said
)
goe
backe
:
such
was
his
ignorance
,
that
he
knew
not
there
was
libertie
giuen
by
the
Lord
,
in
that
case
to
redeeme
that
which
a
man
had
vowed
amisse
.
This
verse
affoordeth
vs
many
good
lessons
,
and
first
by
this
,
that
she
was
Doct.
such
a
trouble
to
him
,
after
hee
had
gotten
the
victorie
,
and
that
the
Lord
pulled
him
downe
so
sore
thereby
;
by
this
(
I
say
)
we
are
taught
,
that
God
seeth
it
expedient
thus
to
deale
with
his
seruants
oft
times
,
that
when
hee
hath
exalted
them
by
some
great
fauour
bestowed
vpon
them
,
lest
they
should
take
too
much
delight
therein
,
and
so
become
surfeited
therewith
;
hee
addeth
some
affliction
to
it
,
or
taketh
away
some
part
of
the
benefit
,
which
point
I
haue
at
large
handled
in
chap.
8.
vers.
1.
of
this
booke
,
yet
I
will
here
adde
somewhat
.
This
appeareth
therefore
,
in
sundrie
particulars
;
as
in
our
goodly
shew
and
likelihood
of
fruitfull
haruests
,
and
hope
of
other
commodities
,
commonly
wet
or
drie
,
cold
or
heate
immoderate
,
and
other
changes
and
casualties
cut
off
a
great
part
of
our
hope
.
So
in
marriage
,
wealth
,
credit
,
and
such
like
,
the
Lord
addeth
sicknesse
,
Note
.
some
losses
,
or
other
affliction
,
or
holdeth
the
feare
of
them
ouer
our
heads
,
(
as
the
parent
doth
the
rodde
ouer
the
childe
)
to
weane
vs
from
too
great
pleasure
taking
in
them
.
Euen
as
we
reade
in
all
ages
he
hath
done
the
like
:
So
Isaak
and
Rebecca
,
in
their
kind
and
comfortable
marriage
,
had
Esau
their
sonne
to
bee
a
vexation
to
them
,
in
his
most
wicked
marriage
,
and
before
Gen
26.
35.
and
vers.
7.
22.
that
,
sometime
a
famine
,
and
sometime
the
ill
dealing
of
strangers
with
them
.
So
Iob
for
all
his
wealth
,
had
his
crosses
and
namely
his
wife
,
yea
hee
Iob
1.
and
7.
1.
was
so
acquainted
with
this
truth
,
and
Gods
dealing
with
his
deare
children
,
that
hee
said
in
the
middest
of
his
prosperitie
,
that
he
looked
for
his
change
.
And
who
doth
not
see
it
necessarie
,
that
the
Lord
should
deale
thus
with
vs
?
For
else
it
should
bee
found
so
to
be
with
vs
,
as
it
was
in
the
daies
of
Noah
,
when
they
did
eate
and
drinke
,
marrie
and
were
married
,
and
made
Matth.
24.
37.
that
the
chiefe
end
of
their
liuing
here
:
whereas
godlinesse
being
the
great
riches
,
and
a
day
passed
therein
,
being
better
then
a
thousand
in
any
estate
beside
,
the
Lord
would
haue
vs
claspe
about
that
,
and
be
ready
to
learne
by
Note
.
little
and
little
,
that
wee
haue
no
hold
of
any
transitory
thing
here
below
though
lawfull
,
but
we
should
count
one
thing
necessary
,
though
we
be
occupied
Luke
10
42.
about
many
.
And
to
make
good
the
doctrine
that
I
haue
gathered
out
of
this
verse
,
to
wit
,
of
Gods
keeping
vs
vnder
,
some
way
in
the
middest
of
our
prosperitie
,
I
conclude
,
that
if
Paul
had
neede
to
be
buffeted
,
lest
hee
2.
Cor.
12.
7.
should
be
lifted
vp
aboue
measure
,
we
may
lay
our
hand
vpon
our
mouth
and
say
,
God
hath
most
iust
reason
to
deale
thus
with
vs
,
as
I
haue
said
.
Now
if
hee
seeth
it
meete
thus
to
exercise
vs
,
lest
wee
should
bee
lifted
vp
,
then
much
more
if
we
haue
already
been
so
,
and
passed
our
bounds
in
any
such
manner
.
Now
to
goe
forward
:
by
these
words
of
Iphtah
,
(
Oh
my
daughter
thou
art
of
them
that
trouble
me
)
and
by
the
deepe
and
sudden
sorrow
which
Doct.
2.
ver.
35.
they
testifie
to
haue
then
possessed
him
,
by
them
I
say
wee
may
see
and
obserue
another
thing
,
that
the
best
delights
and
greatest
pleasures
of
this
life
,
in
which
wee
haue
had
exceeding
comfort
,
as
hee
had
in
his
daughter
,
may
possibly
and
doe
often
turne
to
our
great
sorrow
and
discontentment
.
We
see
the
same
in
Iacob
,
when
his
sonnes
hating
their
brother
Ioseph
,
had
dipped
Gen.
37.
33.
his
coate
in
blood
,
to
hide
their
owne
sinne
,
and
brought
it
to
their
father
,
to
make
him
thinke
that
he
had
been
slaine
by
some
wilde
beast
;
when
he
saw
it
,
hee
brake
out
in
a
great
passion
,
and
said
,
This
is
my
sonnes
coate
,
an
euill
beast
hath
devoured
him
.
Oh
what
heauinesse
tooke
hold
of
him
,
euen
from
and
by
him
who
was
his
ioy
and
most
deare
vnto
him
?
And
thus
it
is
with
vs
,
as
it
was
with
them
.
So
consider
how
deare
Absolom
was
2.
Sam
18.
33.
to
his
father
Dauid
:
and
when
word
was
brought
him
of
his
death
,
how
heauily
did
he
take
it
?
how
did
he
wish
and
desire
that
hee
might
haue
lost
his
owne
life
,
to
haue
saued
his
,
as
his
words
vttered
in
most
patheticall
and
lamentable
manner
,
doe
testifie
,
where
he
thus
crieth
out
:
Oh
Absolom
,
my
sonne
,
my
sonne
:
would
God
I
had
died
for
thee
,
oh
Absolom
my
sonne
,
my
sonne
.
Euen
so
what
sore
disquiets
and
corsiues
,
are
many
children
to
their
parents
,
wiues
to
their
husbands
,
and
these
againe
to
them
,
and
one
deare
friend
to
another
?
And
what
vexations
haue
many
mens
goods
been
to
Note
.
them
,
as
their
house
and
land
,
when
they
haue
brought
them
to
naught
,
and
when
they
haue
seene
they
must
forgoe
them
?
And
how
haue
other
mens
pleasures
stung
them
at
the
heart
,
when
they
hauing
been
the
ioy
thereof
,
they
haue
forsaken
them
?
Oh
if
men
durst
or
could
be
perswaded
to
bewray
it
,
when
they
haue
seene
they
must
dye
,
and
leaue
all
,
how
haue
they
been
wrapped
in
deadly
sorrow
and
thraldome
thereby
,
so
neere
were
their
hearts
knit
to
their
earthly
delights
,
that
they
haue
been
able
to
thinke
of
no
good
thing
to
helpe
them
to
saluation
,
and
to
make
their
account
well
to
God
,
no
nor
to
entertaine
any
good
aduice
and
instruction
,
if
it
had
been
offered
them
.
And
what
may
bee
the
reason
of
all
this
?
Truly
this
,
seeing
they
haue
so
greatly
abused
them
,
by
setting
them
in
the
Lords
place
,
and
their
harts
vpon
them
so
impotently
and
fondly
,
directly
contrary
to
Gods
commandement
,
giuing
this
charge
:
If
riches
encrease
,
set
not
your
hearts
1.
Tim.
6.
17.
Psalme
.
vpon
them
.
And
to
make
this
their
sinne
the
greater
,
they
must
know
,
that
they
who
are
not
brought
as
yet
to
faith
in
Christ
,
and
true
repentance
,
so
that
they
bee
by
him
intitled
to
them
(
who
is
Lord
and
heire
of
all
)
they
haue
no
right
to
any
of
their
lawfullest
pleasures
and
profits
,
no
not
their
children
by
Gods
allowance
,
hauing
lost
the
same
right
by
Adams
sinne
,
which
indeede
once
was
giuen
in
Adams
innocencie
.
And
yet
euen
the
godliest
must
vse
them
soberly
,
and
learne
to
enioy
them
with
Gods
allowance
(
as
they
may
,
when
they
resolue
with
contentment
to
leaue
them
,
and
when
they
are
put
to
necessarie
,
profitable
,
&
godly
vses
)
for
that
is
(
indeed
)
to
learne
to
want
them
,
(
as
we
are
commanded
,
and
haue
example
thereof
)
2.
Tim.
3.
4.
Phil.
4.
12.
when
God
will
so
haue
it
:
And
otherwise
they
who
haue
had
most
,
shall
wish
they
had
had
least
.
And
if
yee
will
aske
,
if
there
be
nothing
that
men
may
safely
and
boldly
reioyce
in
:
I
answere
,
Yes
,
let
them
reioyce
in
beleeuing
,
Rom.
5.
3.
in
hope
,
patience
and
a
good
conscience
:
that
ioy
shall
not
be
taken
from
them
.
Besides
in
this
verse
,
in
that
Iphtah
said
,
his
daughter
troubled
him
,
and
yet
it
was
by
no
ill
behauiour
,
let
it
be
an
instruction
for
children
,
that
they
Doct.
3.
had
not
need
to
be
crosses
to
their
parents
,
by
loosenes
and
disobedience
:
for
their
parents
are
many
waies
grieued
by
them
in
other
respects
;
as
to
see
them
crossed
and
brought
behinde
hand
in
the
world
,
by
pouertie
,
or
for
that
they
thriue
not
in
their
outward
estate
,
so
for
their
other
sundrie
troubles
that
befall
them
:
and
with
these
,
when
they
looke
to
haue
them
the
staffe
of
their
old
age
,
then
if
they
see
them
taken
away
by
death
,
or
crossed
by
their
awke
and
bad
matches
;
if
then
they
also
with
the
like
to
these
shall
vexe
them
in
their
life
,
how
can
they
chuse
but
bring
their
gray
haires
with
sorrow
to
their
graue
?
Monsters
therefore
and
vnnaturall
children
are
they
,
who
knowing
that
from
their
very
conception
&
birth
,
they
are
occasions
of
griefe
and
heauinesse
of
heart
,
to
their
parents
many
waies
,
who
take
thought
for
them
also
afterward
in
euery
part
of
their
life
,
how
to
bring
them
vp
and
prouide
for
them
,
monsters
(
I
say
)
they
are
who
doe
yet
adde
more
heart
smart
,
and
greater
griefe
to
them
by
their
vnrulinesse
,
stoutnesse
,
loftines
of
minde
,
riot
,
ill
spending
their
time
,
and
goods
with
lewd
companions
,
and
many
other
euill
waies
,
euen
so
many
as
who
can
reckon
them
vp
?
But
this
point
hath
been
diuersly
occasioned
already
,
and
more
directly
concernes
the
36.
verse
following
.
And
because
he
saith
he
could
not
goe
backe
,
but
must
execute
his
vow
,
4
Leuit.
27.
2.
3.
many
marueile
he
should
be
so
ignorant
,
that
he
knew
not
the
law
in
Leuiticus
concerning
the
redeeming
of
a
sonne
or
a
daughter
in
such
a
case
,
for
so
might
hee
haue
done
.
But
hee
being
driuen
out
of
his
fathers
house
,
because
he
was
base
borne
,
and
banished
,
&
fell
to
a
souldiers
life
,
it
might
the
rather
be
therefore
,
that
he
was
lesse
acquainted
with
the
law
of
God
.
But
it
is
more
marueilous
,
that
being
so
famous
a
thing
,
that
the
high
Priest
should
not
be
consulted
with
,
by
the
motion
of
some
of
his
friends
especially
,
there
remaining
two
moneths
before
the
vow
was
put
in
execution
.
But
his
ignorance
it
was
,
that
held
him
in
that
grieuous
error
.
And
it
is
a
watch-word
to
all
Gods
people
,
to
labour
against
it
,
seeing
he
being
ignorant
of
this
one
point
,
brought
such
sorrow
and
woe
vpon
his
owne
head
:
for
who
findes
not
likewise
,
that
want
of
knowledge
in
some
one
point
,
or
want
of
care
to
remember
that
which
he
knowes
(
which
in
effect
is
all
one
)
hath
been
a
sore
blemish
to
him
among
his
betters
,
who
can
espie
his
ignorance
?
or
else
through
the
want
of
it
,
hee
hath
runne
vpon
rocks
,
I
meane
indangered
himselfe
,
to
doe
that
to
his
shame
and
griefe
;
which
,
knowledge
thereof
would
haue
guided
him
,
to
haue
done
to
his
owne
great
comfort
.
Oh
seeke
we
therefore
sauing
knowledge
,
and
all
that
is
necessarie
while
we
may
,
and
as
wee
may
,
it
is
a
crowne
to
an
humble
and
sanctified
person
:
and
in
a
doubtfull
case
,
doe
we
not
,
as
Iphtah
here
did
,
to
neglect
the
seeking
of
resolution
,
when
and
where
we
may
haue
it
.
And
let
them
who
liue
vnder
an
ordinary
Ministerie
vnprofitably
,
repent
betimes
,
and
redeeme
the
time
:
for
it
is
a
great
plague
of
God
,
to
bee
euer
learning
,
2.
Tim.
3.
7.
and
neuer
comming
to
the
knowledge
of
the
truth
.
And
such
as
want
meanes
,
let
them
quicken
their
appetite
the
more
,
and
labour
to
set
the
best
Note
.
price
vpon
knowledge
and
wisedome
,
which
is
the
holy
vse
of
it
.
For
hee
that
matcheth
these
with
the
most
precious
iewels
,
and
searcheth
after
them
Prou.
2.
5.
as
gold
,
hee
is
like
to
finde
them
soonest
.
The
other
passeth
by
them
vnknowne
at
vnawares
,
as
he
that
walketh
ouer
mines
and
treasure
hidden
in
the
earth
,
neuer
the
wiser
.
But
the
text
giuing
occasion
rather
to
vrge
this
care
vpon
the
better
sort
,
we
may
iustly
bewaile
it
,
how
long
it
is
ere
euen
many
a
good
Christian
attaine
to
that
measure
of
competent
and
necessarie
knowledge
,
which
might
guide
his
course
.
I
speake
not
now
of
exact
knowledge
in
all
points
,
much
lesse
of
curious
knowledge
of
things
lesse
pertinent
,
which
yet
many
seeke
after
more
greedily
,
then
they
doe
the
other
;
like
distempered
stomackes
,
which
feede
vpon
trash
rather
then
good
nourishment
.
Now
what
makes
it
so
difficult
a
thing
as
it
is
?
Sometime
an
inuincible
defect
in
nature
:
in
which
case
I
confesse
,
a
tractable
and
modest
minde
may
pleade
an
excuse
from
God
:
in
others
a
conceit
that
if
Christ
be
knowne
in
any
sort
,
it
skils
not
whether
other
matters
bee
knowne
or
no
;
(
which
is
a
foolish
opinion
and
collection
.
)
Others
and
the
most
heare
badly
,
or
adde
no
priuate
helpe
of
their
owne
reading
,
or
vse
of
the
memory
by
conference
.
Therefore
as
contraries
be
cured
by
contraries
,
so
let
euery
man
seeing
his
disease
,
addresse
himselfe
to
the
cure
.
We
see
that
ignorance
in
the
law
of
the
land
,
sometimes
breedes
a
man
such
trouble
and
losse
,
as
makes
him
rue
it
all
his
life
long
:
much
more
then
,
a
man
would
thinke
,
in
the
law
of
God
.
For
example
,
many
a
man
through
ignorance
(
though
otherwise
wel-minded
)
is
drawne
into
bad
company
,
and
by
such
,
entised
to
leaudnesse
,
or
made
drunke
,
or
snared
by
rash
promises
,
bargaines
,
suretiships
.
Others
ioyne
with
their
religion
,
abuse
of
their
lawful
liberties
,
and
are
ouertaken
therein
grossely
,
in
vnlawfull
gamings
,
and
ill
spending
of
the
time
,
lasciuiousnesse
,
foolish
mirth
,
and
many
other
blemishes
.
Some
doubting
of
the
lawfulnes
of
a
thing
which
they
earnestly
desire
to
doe
,
entangle
themselues
,
which
(
if
they
had
knowledge
)
they
durst
not
doe
.
So
it
is
rare
,
but
a
goodly
sight
,
to
see
a
man
order
his
steppes
by
knowledge
,
and
to
haue
fellowship
with
the
light
,
and
the
contrary
(
besides
the
other
named
inconueniences
)
much
dishonoureth
the
profession
it selfe
of
the
Gospell
.
Further
,
to
omit
that
he
might
haue
redeemed
her
,
as
I
said
,
and
to
speake
no
more
of
his
ignorance
in
that
point
,
note
we
this
,
that
his
care
was
great
5
in
keeping
a
good
conscience
:
a
good
conscience
I
say
,
according
to
the
knowledge
he
had
,
though
I
confesse
it
cannot
bee
in
it selfe
a
good
conscience
,
which
is
not
a
sound
conscience
.
But
an
euill
conscience
it
may
bee
,
euen
to
doe
a
thing
lawfull
,
if
it
be
contrary
to
that
which
a
man
is
perswaded
,
though
erroniously
.
And
it
appeares
Iphtah
sought
to
keepe
a
good
conscience
,
in
asmuch
as
he
spareth
not
his
onely
child
,
to
the
end
that
hee
might
please
God
,
as
he
thought
,
by
performing
his
vow
.
For
there
was
nothing
else
could
cause
him
to
bring
such
sorrow
vpon
himselfe
by
offering
his
only
daughter
in
sacrifice
,
but
the
shunning
and
auoiding
of
a
greater
sorrow
,
namely
,
the
bringing
of
God
to
bee
against
him
,
as
hee
feared
hee
should
haue
done
,
if
he
had
not
offered
her
according
to
his
vow
.
His
care
to
keep
a
good
conscience
in
that
he
thought
he
knew
,
teacheth
all
Gods
people
,
in
that
which
they
know
to
be
faithfull
.
Better
is
he
by
many
degrees
,
who
in
that
which
hee
knowes
is
carefull
to
doe
the
same
;
then
another
who
swelleth
with
pride
,
and
is
puffed
vp
with
great
knowledge
in
the
letter
,
when
he
seeth
not
the
end
of
it
,
much
lesse
attaineth
to
it
;
which
is
by
loue
to
edifie
,
and
doe
good
to
himselfe
and
others
by
it
.
But
in
them
who
be
vpright
hearted
toward
God
,
as
the
good
women
were
,
that
accompanied
our
Sauiour
on
earth
,
that
is
,
verified
which
hee
spake
.
If
ye
know
Iohn
13.
17.
Matth.
5.
19.
these
things
,
happie
are
yee
if
yee
doe
them
.
&c.
And
contrarily
,
he
that
offendeth
in
the
least
(
teaching
others
so
to
do
)
shall
be
least
in
the
kingdome
of
God
.
Now
to
this
we
must
adde
that
which
(
in
part
)
was
toucht
before
that
men
must
beware
of
that
corrupt
conceit
of
Popery
,
that
conscience
(
for
such
is
all
true
deuotion
)
may
bee
in
a
thing
where
knowledge
is
not
.
Nay
,
they
go
further
,
for
they
are
so
bold
as
to
say
,
that
deuotion
is
the
fruit
of
ignorance
.
It
proceeded
not
from
Iphtah
his
ignorance
,
but
from
his
grace
,
that
he
was
so
deuout
.
That
which
ignorance
properly
brings
forth
,
is
error
and
wilworship
:
deuotion
is
neither
caused
by
ignorance
,
no
,
nor
yet
by
knowledge
without
faith
and
grace
,
though
knowledge
must
guide
and
perfect
it
afterward
.
Now
to
this
lamentable
complaint
of
the
father
,
to
wit
,
Iphtah
,
let
vs
heare
Vers.
36.
the
kind
and
dutifull
answere
of
the
daughter
.
My
father
,
saith
she
,
if
thou
hast
vowed
any
thing
to
the
Lord
concerning
me
(
as
she
perceiued
by
him
he
had
,
for
euery
word
is
not
recorded
in
a
briefe
history
)
I
yeeld
obediently
to
thee
,
and
am
willing
to
confirme
and
helpe
to
make
good
thy
vow
.
Her
obedience
,
or
rather
desire
of
obedience
to
her
father
,
was
highly
commendable
,
euen
as
his
was
to
God
,
but
yet
in
the
respect
before
named
,
to
wit
,
because
she
thought
her
fathers
vow
was
lawfull
,
as
himselfe
thought
;
it
must
bee
performed
and
kept
:
for
shee
ought
and
might
haue
denied
to
haue
yeelded
,
where
her
father
had
so
vainely
and
needlessely
vowed
,
if
she
had
knowne
that
her
father
had
had
libertie
by
the
law
of
God
to
redeeme
her
.
But
she
to
please
God
,
as
shee
supposed
,
and
that
her
father
might
not
offend
him
neither
,
by
breaking
his
vow
,
did
submit
her selfe
,
and
makes
no
exclamation
at
the
heare-say
of
it
,
nay
doth
not
so
much
as
question
about
,
and
discusse
it
with
a
scrupulous
mind
.
And
marke
further
that
she
saith
,
it
was
not
grieuous
for
her
to
die
,
seeing
the
enemies
of
God
were
ouerthrowne
.
This
her
readie
and
obedient
affection
(
setting
aside
the
error
thereof
)
is
a
cleare
glasse
for
youth
to
looke
in
,
to
shew
their
readinesse
in
obeying
their
Doct.
1.
parents
,
it
being
agreeable
to
the
law
of
God
,
which
is
required
of
them
,
and
so
in
obeying
their
gouernours
set
ouer
them
.
And
as
shee
said
in
her
owne
case
for
her selfe
,
so
should
they
say
,
euery
one
for
himself
vnto
them
,
farre
bee
it
from
mee
,
that
I
should
procure
,
or
bee
a
meane
of
your
sorrow
.
Children
that
are
teachable
may
heare
her
,
and
learne
when
they
may
or
must
speake
,
and
how
to
doe
it
.
And
that
is
thus
:
that
whereas
reuerence
,
obedience
and
thankfulnesse
is
required
of
them
,
so
they
bee
readie
accordingly
in
the
performing
of
them
all
vnto
them
to
doe
their
duties
.
Their
humble
and
kind
words
should
comfort
and
glad
their
parents
hearts
,
and
yet
they
should
looke
carefully
to
be
found
sutable
also
in
their
deeds
.
And
these
were
as
double
armour
to
them
,
when
the
wicked
children
wound
and
lay
open
their
parents
to
reproch
among
the
bad
sort
,
and
are
corruption
to
their
bones
.
These
should
make
them
not
to
be
ashamed
Prou.
12.
4.
of
them
,
as
their
children
.
And
blessed
is
the
man
that
hath
his
quiuer
full
of
such
arrowes
,
they
shall
defend
him
from
the
ill
tongues
of
his
enemies
.
Euen
so
the
common
ill
behauiour
of
the
most
children
,
and
namely
,
their
words
and
answers
,
which
they
giue
to
their
parents
,
chattingly
,
stoutly
,
saucily
,
(
yea
and
with
gybes
and
taunts
,
some
of
them
,
)
they
are
to
their
parents
,
as
I
haue
said
,
reproch
and
poyson
to
their
owne
soules
.
But
to
make
this
point
more
sull
and
cleare
,
here
let
all
good
children
learne
this
duty
from
God
,
that
with
their
ready
and
willing
mind
,
submitting
themselues
to
their
parents
,
they
ioyne
also
wisdome
and
sound
knowledge
,
to
direct
them
wherein
to
obey
,
that
so
they
may
not
commend
their
affection
onely
,
but
the
whole
duty
to
their
father
in
heauen
,
aswell
as
to
their
father
in
earth
.
I
speake
not
this
,
as
if
I
would
teach
them
to
contest
with
their
parents
,
or
descant
with
them
about
their
lawfull
demands
;
but
to
beware
left
by
obeying
man
in
a
good
intent
,
they
offend
God
in
the
maine
.
Neither
doe
all
parents
make
conscience
what
they
vrge
,
but
require
a
strict
obedience
without
controle
.
And
they
that
doe
make
conscience
,
yet
require
their
due
often
ignorantly
:
and
would
be
full
loth
to
doe
it
,
if
they
knew
it
vnlawfull
,
as
Iphtah
doubtlesse
would
.
Indeed
I
confesse
this
duty
lieth
streightliest
vpon
the
parent
,
to
know
what
to
demand
,
but
the
child
(
if
hee
neglect
)
is
bound
to
performe
the
same
,
which
might
of
the
other
be
lawfully
demanded
.
And
let
none
thinke
that
by
this
rule
,
the
inferiour
is
euer
a
whit
priuiledged
:
no
doubtlesse
,
hee
obeyeth
the
parent
and
gouernour
best
and
most
,
who
obeyeth
in
the
Lord
vpon
knowledge
.
And
in
that
she
saith
,
Seeing
thou
art
reuenged
of
thine
enemies
,
I
am
Doct.
2.
well
content
to
dye
,
it
was
a
speech
that
might
well
haue
become
the
experiencedst
seruants
of
God
,
though
vttered
by
a
young
damsell
.
Oh
let
such
examples
be
our
instruction
!
for
as
Paul
said
the
same
words
in
a
like
case
;
so
Actes
.
1.
Iohn
.
the
Lord
instructeth
vs
to
doe
the
same
.
So
that
wee
haue
cause
to
say
and
thinke
it
,
that
our
liues
should
not
bee
deare
to
vs
,
in
respect
of
the
welfare
and
peace
of
Gods
Church
and
people
:
for
her
prosperitie
should
bee
our
desire
and
ioy
.
As
wee
are
taught
by
the
example
of
that
rare
noble
man
Nehemiah
,
more
famous
for
grace
and
godlinesse
,
then
for
his
greatnes
and
aduancement
:
who
being
asked
of
the
King
,
why
his
countenance
was
cast
Nehem
2.
3.
downe
,
and
sad
;
he
answered
,
Oh
my
Lord
the
King
,
why
should
I
not
bee
sad
,
when
the
house
and
citie
of
the
sepulchers
of
my
fathers
lieth
waste
,
and
the
gates
thereof
are
deuoured
with
fire
?
Commendable
also
was
the
answere
of
Mephibosheth
to
Dauid
,
when
hee
was
safely
deliuered
from
the
rebellion
of
Absalom
,
and
restored
againe
to
2.
Sam.
19.
30.
be
the
vpholder
and
welfare
of
the
Church
:
thus
he
said
,
What
are
all
my
goods
and
substance
to
mee
,
seeing
my
Lord
the
King
is
come
home
in
peace
?
And
Paul
shewed
by
his
words
to
the
Romans
,
Chap.
9.
and
10.
that
Rom.
9.
1.
&
10.
1.
so
earnest
was
his
desire
and
prayer
to
God
for
Israel
,
that
they
might
be
saued
,
that
he
would
pledge
his
owne
saluation
to
purchase
theirs
.
And
hee
telleth
King
Agrippa
,
that
so
as
he
and
all
that
heard
him
that
day
,
were
added
as
true
members
to
increase
the
Church
,
hee
was
content
to
beare
the
bands
and
hardnesse
himselfe
alone
,
hee
(
I
say
)
could
haue
wished
that
hee
Actes
26.
28.
might
haue
borne
all
the
brunt
,
to
free
them
from
it
.
Such
loue
should
wee
beare
(
and
not
pretend
)
to
the
Church
of
God
,
that
a
great
part
of
our
ioy
should
bee
diminished
,
vnlesse
she
might
ioy
with
vs
.
But
we
may
complaine
with
the
prouerb
,
Euery
man
for
himselfe
:
but
they
are
happiest
that
weepe
and
reioyce
with
her
.
For
wherein
standeth
our
happinesse
,
and
whence
haue
we
our
chiefe
cause
of
reioycing
?
Haue
we
it
not
from
hence
,
that
we
are
members
of
that
holy
Catholike
Church
of
Christ
,
which
(
being
his
body
)
is
knit
and
compacted
by
ioynts
and
sinewes
together
,
and
draweth
from
him
(
as
her
head
)
life
and
grace
?
And
partake
wee
not
euen
here
singular
fruit
from
this
communion
of
Saints
,
not
only
by
the
sweet
Note
.
conuersing
with
them
,
whom
wee
are
next
vnto
,
and
dwell
among
,
but
by
the
prayers
of
such
as
wee
are
onely
present
with
in
spirit
,
though
in
place
farre
distant
?
Therefore
next
to
our
communion
with
our
Lord
Iesus
himselfe
,
what
sweeter
meditation
haue
we
then
of
our
fellowship
with
his
bodie
?
whereunto
he
hath
granted
such
singular
priuiledges
,
and
which
hee
hath
beautified
with
so
many
admirable
gifts
and
graces
?
in
all
which
wee
haue
our
parts
,
if
we
haue
any
part
in
her
.
What
thinke
we
?
Is
Christ
diuided
:
Is
his
body
subiect
to
dismembring
?
Can
any
of
vs
draw
from
the
head
,
any
influence
of
grace
,
if
wee
will
be
singular
by
our selues
,
or
separate
our selues
from
our
brethren
?
Doth
not
a
great
part
of
our
felicitie
hereafter
,
consist
in
this
,
that
we
shall
haue
fellowship
with
the
Saints
in
light
,
euen
the
light
of
Gods
and
the
Lambs
immediate
presence
?
For
these
reasons
,
let
vs
bee
perswaded
to
enlarge
our selues
,
and
not
to
bee
streightned
within
our selues
,
as
if
we
neither
had
any
part
in
the
sorrowes
or
prosperitie
of
others
.
For
as
there
is
a
duty
required
of
vs
toward
the
whole
body
,
to
pray
for
the
peace
of
it
,
and
mourne
for
the
grieuances
thereof
:
so
especially
for
that
part
thereof
,
whose
estate
is
best
knowne
to
vs
:
and
with
Dauid
we
must
say
,
If
I
forget
thee
(
O
Ierusalem
)
let
my
tongue
cleane
to
the
roofe
Psalm
.
137
5.
of
my
mouth
,
and
my
fingers
forget
to
play
.
And
againe
,
For
Zions
sake
,
I
will
not
hold
my
peace
,
&c.
till
her
beautie
breake
forth
as
the
light
,
and
till
Ierusalem
be
set
vp
,
the
glory
of
the
earth
.
And
this
affection
should
bee
so
strong
,
that
it
should
ouerflow
the
bankes
of
the
Church
,
and
extend
it selfe
to
the
borders
and
confines
thereof
:
and
be
earnest
with
God
,
for
them
that
are
yet
strangers
and
aliants
,
that
they
may
be
made
members
of
this
bodie
,
and
citizens
of
this
Citie
:
that
the
Kingdome
of
Christ
may
bee
stretcht
out
from
sea
to
sea
,
and
he
may
rule
farre
and
wide
throughout
the
world
.
And
it
will
become
vs
aswell
to
entreate
the
Lord
,
to
pitie
the
many
thousands
of
them
that
sit
in
darknesse
,
who
cannot
discerne
betwixt
the
right
Ionas
4.
10.
11.
hand
and
the
left
,
as
the
contrary
ill
beseemed
Ionah
,
who
was
checkt
for
his
labour
.
And
further
,
seeing
the
varietie
of
the
necessities
and
estates
,
both
of
diuers
particular
Churches
,
&
members
of
each
,
(
some
of
them
knowne
to
vs
)
is
manifold
:
we
must
thinke
this
duty
not
easily
discharged
,
without
a
great
measure
of
loue
,
and
an
heart
dilated
therewith
,
and
well
purged
of
selfeloue
.
There
are
many
that
pretend
this
office
to
the
Church
(
being
indeed
Schismatikes
and
Heretikes
)
out
of
a
preposterous
loue
of
a
communion
,
out
of
vnion
.
But
let
them
know
the
Church
acknowledgeth
no
such
bastards
,
neither
hearkneth
after
those
that
would
,
vnder
the
pretence
of
a
new
deuised
communaltie
of
their
owne
,
draw
her
to
either
a
separation
from
her
head
,
as
Papists
doe
,
or
from
fellowship
with
the
body
of
Christ
,
as
they
who
terme
themselues
of
the
separation
doe
.
When
Iphtahs
daughter
had
answered
her
father
,
as
he
had
giuen
her
occasion
,
Vers.
37.
38.
she
made
a
request
to
him
for
her selfe
,
as
in
this
verse
is
shewed
,
saying
:
Giue
me
leaue
to
goe
to
the
mountaines
,
to
bewaile
my
virginitie
,
I
and
my
fellowes
.
For
it
was
counted
a
reproch
in
those
daies
,
to
die
childlesse
.
And
a
solitarie
place
as
she
asked
,
was
fit
for
that
purpose
.
Now
that
she
would
not
without
leaue
doe
euen
that
which
was
good
,
she
sheweth
clearely
,
and
we
may
see
,
that
much
lesse
would
she
haue
done
as
Dinah
,
Iacobs
daughter
did
,
to
range
and
roue
,
idlely
,
needlessely
and
dangerously
.
Which
may
teach
our
youth
,
and
particularly
the
maidens
of
our
age
,
to
Doct.
learne
this
point
of
obedience
of
her
;
namely
not
to
bee
their
owne
caruers
,
to
cut
out
their
liberty
to
themselues
,
while
they
be
vnder
the
gouernment
and
authoritie
of
their
parents
or
other
;
to
go
where
they
list
,
and
to
thinke
themselues
too
good
to
craue
leaue
,
especially
,
for
their
lawfull
going
forth
:
which
to
doe
agreeth
not
with
stout
and
loftie
stomackes
,
and
therefore
the
most
of
them
,
going
commonly
to
such
places
,
&
to
such
ends
,
as
they
wish
afterward
that
they
had
staied
at
home
,
doe
with
shame
and
sorrow
,
reape
the
iust
fruit
of
their
disobedience
:
whereas
by
crauing
leaue
they
might
haue
been
answered
by
them
with
whom
they
should
haue
consulted
,
that
such
goings
foorth
had
not
been
for
their
good
,
and
so
might
haue
been
staied
at
home
with
safety
.
And
if
shee
asked
leaue
for
her
going
abroad
,
how
much
more
would
she
haue
asked
it
in
more
weightie
cases
?
But
this
is
a
branch
of
the
generall
duty
of
obedience
,
whereof
much
hath
been
said
in
Chap.
1.
and
elsewhere
.
Onely
this
wee
may
wonder
at
,
that
the
daughter
of
Iphtah
,
a
man
ignorant
(
no
doubt
)
and
vnaquainted
with
many
things
,
concerning
the
will
of
God
;
and
therefore
none
of
the
fittest
to
season
his
children
with
religion
,
(
especially
considering
his
banishment
,
and
maner
of
liuing
)
that
she
(
I
say
)
should
yet
attaine
to
this
excellent
courage
,
and
shew
so
rare
a
patterne
of
obedience
,
as
that
few
mens
example
in
the
Scripture
may
compare
with
her
in
the
one
:
but
assuredly
,
the
greatest
part
Note
.
of
the
children
of
the
most
carefull
and
religious
parents
(
for
al
their
knowledge
)
come
farre
short
of
her
in
the
other
.
But
where
grace
is
,
there
nature
and
sexe
is
not
to
bee
respected
:
that
which
the
Author
to
the
Hebrewes
saith
,
That
by
faith
many
waxed
strong
,
is
truly
verified
in
this
worthy
damsell
,
Heb.
11.
34.
among
the
rest
.
The
leaue
she
asked
,
was
to
this
end
,
that
for
two
moneths
she
might
go
The
2.
point
in
this
verse
.
and
bewaile
her
virginitie
,
and
comfort
her selfe
with
her
companions
,
(
which
were
virgins
also
)
on
the
mountaines
in
solitarie
places
:
for
it
was
among
women
a
reproch
in
those
daies
,
and
lamented
,
to
be
barren
,
and
so
it
was
by
her
,
that
she
should
die
a
virgine
without
issue
.
For
it
was
a
kind
of
curse
of
itselfe
to
die
so
.
For
God
had
commanded
men
from
the
beginning
,
to
replenish
the
earth
.
And
the
Hebrewes
desired
to
encrease
a
holy
seede
and
Common-wealth
:
and
they
hoped
,
seeing
the
Messiah
should
come
of
the
seede
of
Abraham
,
that
he
might
possibly
come
of
theirs
.
Now
in
that
some
thinke
,
that
seeing
she
asked
to
goe
bewaile
her
virginitie
,
that
therefore
she
was
not
offered
in
sacrifice
,
but
only
kept
from
marriage
,
and
was
vowed
by
her
father
to
perpetuall
virginitie
while
she
liued
.
I
answere
:
That
cannot
bee
,
seeing
neither
God
did
euer
command
,
or
require
of
any
,
to
vow
the
virginitie
of
their
children
,
and
so
●rie
them
to
it
,
neither
could
Iphtah
mind
or
meane
that
,
when
hee
made
his
vow
,
as
I
haue
said
before
,
for
hee
saw
that
it
had
been
most
like
that
his
daughter
should
haue
been
shee
,
that
should
haue
met
him
,
as
it
was
so
indeed
.
Beside
his
daughter
was
not
consenting
thereto
,
which
of
necessity
she
must
haue
been
,
if
his
vow
had
been
made
of
that
.
And
besides
when
he
returned
,
and
met
his
daughter
,
how
was
he
stricken
with
great
griefe
,
shee
not
knowing
why
:
and
what
sense
had
there
been
in
this
,
when
hee
made
his
vow
,
that
he
should
meane
thus
?
[
The
first
that
meeteth
me
,
I
will
offer
her
to
perpetuall
virginitie
.
]
But
his
lamenting
it
,
and
common
sense
sheweth
the
contrary
:
and
if
any
other
but
his
daughter
(
as
what
knew
hee
)
had
met
him
,
what
authoritie
had
he
to
vow
her
to
virginitie
?
And
if
yee
will
say
,
nay
;
he
meant
his
daughter
,
I
haue
answered
that
,
and
besides
,
how
can
his
vow
of
a
burnt
offering
be
expounded
of
virginitie
.
Likewise
the
absurditie
of
the
fact
,
and
his
vnnaturalnesse
to
his
owne
child
,
and
hauing
no
more
,
and
the
Lord
not
requiring
it
of
him
,
what
had
it
been
lesse
then
madnesse
in
him
,
(
though
it
had
been
in
his
power
to
doe
it
)
to
haue
either
vowed
,
or
intended
any
such
thing
,
and
much
more
to
execute
it
?
Therefore
although
he
did
as
ill
(
I
grant
)
through
ignorance
,
in
offering
her
,
yet
it
cannot
be
that
hee
vowed
her
to
virginitie
,
but
hee
meant
when
hee
vowed
,
to
offer
that
as
a
sacrifice
that
should
first
meete
him
,
and
he
thought
he
might
.
But
if
ye
aske
,
why
she
said
,
she
would
go
and
bewaile
her
virginitie
,
if
her
father
meant
not
that
,
I
say
virginitie
is
here
expressed
because
she
more
grieued
that
she
should
dye
a
virgin
,
then
simply
that
she
should
dye
:
for
in
as
much
as
losing
her
life
she
died
childlesse
,
it
was
all
one
as
if
she
had
liued
all
her
life
long
in
virginitie
.
The
meaning
then
is
,
she
lamented
that
she
must
dye
a
virgin
.
That
which
we
are
to
learne
here
,
is
this
,
that
the
afflictions
which
God
Doct.
2.
laieth
vpon
his
seruants
,
ought
both
to
be
grieuous
to
them
for
the
present
Heb.
12.
11.
time
,
and
also
according
to
the
measure
and
continuance
of
his
afflicting
hand
:
so
ought
the
measure
and
continuance
of
their
sorrowes
be
.
The
whole
booke
of
the
Lamentations
of
Ieremy
,
is
a
plentifull
witnesse
of
this
truth
,
for
it
containeth
a
bitter
continued
complaint
,
made
in
the
behalfe
of
the
Church
,
for
the
desolation
which
was
vpon
her
,
euery
part
and
circumstance
whereof
is
laid
in
the
ballance
,
to
prouoke
her
to
a
due
correspondent
heauinesse
and
humiliation
vnder
Gods
hand
.
And
so
ought
it
to
be
with
vs
also
.
First
,
because
we
haue
none
laid
vpon
vs
,
but
we
deserue
them
by
our
sinne
,
and
wee
must
be
led
to
repentance
by
them
,
or
else
wee
abuse
Lam.
3.
3●
.
them
.
And
besides
,
the
greatnes
and
continuance
of
aflictions
argue
,
for
the
most
part
,
that
we
are
not
sufficiently
humbled
,
nor
repent
as
we
might
doe
,
for
our
sinnes
;
nor
call
vpon
the
Lord
effectually
as
wee
should
.
But
most
men
turne
away
their
eye
from
that
which
is
vnpleasing
,
and
carnally
solace
Note
.
themselues
with
their
outward
blessings
,
that
so
they
may
auoid
all
heauinesse
,
or
choke
it
.
The
vse
hereof
is
,
to
reproue
the
stoicall
blockishnes
of
those
that
be
not
moued
with
afflictions
,
and
to
reproue
them
againe
on
the
other
side
,
that
by
continuance
vnder
the
crosse
,
doe
grow
hard
hearted
and
rebellious
;
which
condition
is
a
fearefull
signe
of
Gods
reiecting
of
them
.
Also
to
teach
vs
the
heauier
and
longer
that
troubles
are
vpon
vs
,
the
more
earnestly
to
labour
with
our selues
,
to
grow
in
repentance
,
zeale
and
feruencie
of
Iam.
1.
5.
prayer
.
But
oh
how
soone
doe
euen
the
better
sort
of
Gods
people
faint
or
waxe
blockish
vnder
them
,
if
they
doe
no
worse
,
especially
being
grieuous
and
long
vpon
them
?
Yea
and
how
doe
they
exceed
in
the
other
extreame
oftentimes
,
in
laying
their
crosses
too
neere
their
hearts
,
and
aggrauating
them
beyond
measure
?
which
sinne
Iob
himselfe
,
when
his
troubles
exceeded
,
was
not
free
from
.
Now
to
performe
this
solemne
worke
,
she
chose
both
a
solitarie
place
fit
Vers.
38.
for
the
purpose
,
and
also
farre
from
her
fathers
house
,
to
weane
her selfe
from
thence
or
for
to
auoid
recourse
of
her
friends
vnto
her
.
To
teach
vs
,
that
there
fall
out
times
and
occasions
to
bee
solitarie
,
euen
as
it
is
it selfe
commanded
vs
of
God
.
and
that
both
extraordinary
,
as
here
,
and
in
priuat
fasting
,
and
ordinary
also
for
meditation
;
and
these
both
the
one
and
the
other
we
should
vse
to
our
good
when
we
haue
cause
,
either
longer
or
shorter
time
to
goe
apart
by
our selues
,
knowing
that
this
is
a
speciall
action
of
religious
worship
,
and
therefore
requireth
seperation
from
hindrances
.
So
did
our
Sauiour
Christ
for
a
time
,
after
much
preaching
and
being
in
companie
,
goe
into
some
solitarie
place
,
with
his
Disciples
,
as
it
were
returning
to
himselfe
,
that
hee
might
haue
more
freedome
for
heauenly
contemplation
and
prayer
.
So
in
the
time
of
great
lamentation
,
as
the
people
did
mourne
for
the
death
of
Iosias
,
and
in
the
time
of
Zachary
the
Prophet
,
when
Zach.
12.
12.
the
familie
did
it
apart
,
one
member
of
it
from
another
,
the
husband
apart
,
and
the
wife
apart
.
But
fondly
doth
Popery
abuse
such
examples
,
to
maintaine
Monasticall
life
,
and
such
like
fancies
,
when
they
were
vsed
in
the
best
manner
,
(
if
euer
well
vsed
)
but
now
much
more
,
when
they
haue
brought
them
to
such
abomination
as
they
are
come
vnto
,
that
it
is
but
a
couer
for
much
and
great
wickednesse
.
And
this
point
deserueth
our
obseruation
:
that
she
being
now
in
heauines
,
wisely
chose
the
fittest
exercise
to
set
it
in
on
worke
,
and
did
not
yeeld
to
her
passion
,
which
then
would
haue
made
her
loggish
and
vnprofitable
,
but
vsed
it
to
a
singular
good
end
,
euen
to
fit
her selfe
for
her
death
and
departure
.
In
mirth
and
ioy
how
hard
a
thing
is
it
to
recall
home
our
wandring
senses
and
straying
affections
,
and
retire
our
thoughts
and
mindes
from
rouing
in
euery
corner
of
the
world
,
our
wofull
experience
can
tell
vs
.
Sorrow
hath
likewise
many
and
those
grieuous
annoiances
attending
it
,
but
that
of
the
two
(
the
comparison
being
equall
)
is
the
fittest
trumpet
to
sound
this
retreit
.
And
as
naturally
it
contracteth
the
body
and
the
spirits
,
so
if
it
be
taken
heed
vnto
,
it
bringeth
the
superfluous
and
noisome
cares
,
delights
and
desires
of
the
soule
into
a
narrower
compasse
.
And
when
a
man
is
wholly
at
home
,
is
he
not
fitter
for
any
good
dutie
,
then
when
hee
is
absent
in
great
part
from
himselfe
?
Therefore
as
the
day
of
griefe
is
a
season
and
opportunitie
for
some
good
dutie
,
which
at
other
times
is
to
vs
vnseasonable
,
so
let
vs
vse
it
accordingly
,
that
is
,
redeeme
it
.
Solitarinesse
(
I
confesse
)
is
not
fit
for
euery
sorrower
:
and
yet
it
is
necessarie
for
the
better
doing
of
this
dutie
.
I
therfore
distinguish
of
persons
:
Such
therfore
as
are
ignorant
,
and
yet
oppressed
with
heauinesse
,
for
that
they
doubt
,
and
are
vncertaine
of
Gods
fauour
,
for
their
sinne
,
and
especially
if
they
bee
pressed
with
melancholy
.
To
these
I
giue
this
counsell
,
that
they
auoide
solitarinesse
in
their
pangs
of
griefe
,
and
melancholike
passions
,
and
giue
not
vantage
to
their
enemie
the
diuell
to
finde
them
alone
,
(
as
neere
as
they
can
)
lest
they
finde
his
delusions
and
temptations
the
more
forcible
,
as
Iudas
in
his
perplexitie
did
,
when
hee
went
aside
from
all
companie
.
But
let
their
sorrow
driue
them
to
aske
counsell
,
and
make
their
cases
knowne
to
such
,
as
can
aduise
or
comfort
them
.
The
diuell
was
bold
to
assault
our
Sauiour
himselfe
Luke
4.
2.
in
his
solitarinesse
.
But
to
returne
and
to
speake
of
the
point
.
If
a
suruey
were
taken
,
I
doubt
wee
should
finde
few
houres
(
I
speake
not
of
weekes
or
moneths
)
dedicated
by
the
most
part
of
Christians
,
to
this
heauenly
worke
of
vsing
solitarines
for
meditation
,
especially
for
preparation
to
dye
,
to
make
vp
their
accounts
against
they
should
be
called
for
.
Oh
they
look
to
liue
long
,
they
are
not
in
the
case
of
this
maide
,
who
was
within
two
moneths
of
her
dying
day
,
and
applied
them
wholly
to
fit
her
for
death
;
but
they
are
made
drunke
with
an
vnsatiable
desire
of
liuing
still
;
and
therefore
tell
not
them
of
such
sad
vnwelcome
matters
.
But
oh
fooles
!
are
they
not
suddenly
taken
(
and
as
vnprouided
)
within
few
daies
and
houres
of
their
death
,
as
they
were
many
yeeres
before
?
Therefore
to
leaue
them
:
when
the
Lord
at
any
time
iustly
occasioneth
vs
to
be
sorrowfull
and
pensiue
,
let
vs
beware
of
blockishnesse
(
which
commonly
accompanieth
them
,
who
in
in
their
mirth
thinke
of
nothing
but
iollitie
)
and
say
wee
euery
one
thus
to
our selues
:
Now
the
Lord
calles
me
home
to
the
practise
of
a
dutie
,
(
which
indeed
ought
to
be
oft
in
vse
)
to
meditate
of
my
estate
,
to
vnburden
my
mind
and
soule
of
those
manifold
,
needlesse
and
noysome
thoughts
and
affections
,
which
I
haue
ouerloaden
my selfe
a
long
time
withall
:
now
the
Lord
will
haue
me
bent
to
search
out
my
errors
,
corruptions
,
and
disorders
of
hart
and
life
,
and
going
aside
to
ease
my
stomack
of
them
,
confesse
,
loath
,
renounce
and
aske
pardon
of
them
.
Now
the
Lord
will
haue
me
to
pray
,
that
his
spirit
may
be
restored
to
me
in
greater
measure
,
that
I
may
returne
with
more
libertie
to
his
seruice
,
and
beware
that
I
be
not
againe
surfeited
,
with
that
which
now
I
haue
vomited
vp
,
as
the
world
,
pleasures
,
vaine
desires
,
vile
and
loathsome
lusts
.
This
is
a
good
vse
indeed
of
heauinesse
:
the
Eccles.
7.
1.
house
of
such
mourning
,
is
better
than
the
house
of
feasting
.
And
to
this
end
,
oh
it
were
to
be
wished
,
that
damsels
as
well
as
other
,
liuing
in
these
daies
,
would
setforth
themselues
to
the
world
,
not
in
pride
,
boldnesse
,
nicenesse
and
curiositie
of
fashions
,
but
in
modestie
,
grace
and
wisdome
(
as
this
maiden
here
did
)
which
were
another
manner
of
spectacle
,
then
to
see
many
golden
rings
in
a
swines
snout
.
Now
whereas
it
is
said
here
,
(
to
fill
vp
the
measure
of
her
due
commendation
)
Vers.
39.
that
she
returned
at
the
time
set
,
vnto
her
father
,
to
doe
to
her
as
hee
had
vowed
;
the
faithfulnesse
,
constancie
and
obedience
of
the
maid
is
not
onely
to
bee
commended
,
but
admired
.
For
why
did
shee
so
,
but
to
serue
God
therein
,
as
she
was
perswaded
?
Such
keeping
of
couenant
and
promise
Doct.
made
by
her
,
when
it
was
to
the
forgoing
of
her
life
,
doth
vrge
all
in
smaller
matters
,
much
more
to
keepe
promise
,
and
to
make
conscience
of
their
word
,
and
that
not
only
towards
God
,
but
euen
to
men
also
.
The
like
we
see
in
Paul
,
who
hauing
his
liberty
giuen
him
,
both
in
his
iourney
towards
Rome
,
and
at
Rome
also
(
where
hee
was
Nero
his
prisoner
)
whereby
hee
might
haue
made
many
an
escape
and
shifted
for
himself
:
yet
neuer
attempted
any
such
course
,
but
faithfully
returned
to
his
Captaine
,
and
to
his
Keeper
,
(
though
to
the
perill
of
his
life
)
rather
then
he
would
procure
safety
by
breaking
away
,
by
distrusting
God
,
or
by
vnfaithfulnesse
.
A
good
cause
will
seeke
no
such
shifts
:
and
our
great
Iesuits
,
if
there
were
in
them
that
zeale
,
which
they
pretend
,
they
neede
not
by
breaking
oath
,
nay
prison
,
prouide
for
themselues
,
as
sundrie
of
them
haue
done
,
to
testifie
what
a
good
cause
they
haue
to
maintaine
,
who
betray
it
so
grossely
.
And
this
further
condemneth
that
common
vnfaithfulnesse
and
falsehood
(
which
also
I
haue
noted
before
,
but
cannot
too
much
complaine
of
)
at
this
day
practised
,
to
the
vtter
vndoing
of
many
thousands
,
by
breaking
both
promise
and
bond
,
and
running
away
with
mens
goods
,
or
playing
the
banckroupts
,
and
all
to
defeate
them
.
Now
in
that
it
is
said
,
he
did
to
her
according
to
his
vow
,
it
is
a
sufficient
Vers.
40.
proofe
,
that
he
vowed
her
not
to
virginitie
.
I
haue
in
the
verses
before
shewed
how
these
words
are
to
be
vnderstood
:
to
wit
,
that
he
sacrificed
her
,
as
his
vow
was
to
doe
,
to
that
which
should
first
meet
him
,
and
did
not
tie
her
to
liue
a
virgine
:
and
therefore
I
say
no
more
of
it
,
lest
I
should
make
a
needles
repetition
:
and
if
I
dissent
herein
from
any
,
they
are
those
who
confessed
,
it
was
but
their
opinion
,
in
that
they
thought
otherwise
then
I
doe
:
and
I
haue
shewed
my
reasons
of
this
my
assertion
.
Now
though
hee
did
so
performe
his
vow
vpon
his
daughter
of
meere
conscience
,
(
for
he
thought
that
he
ought
to
keepe
and
performe
that
vow
which
hee
had
solemnely
made
,
though
it
fell
out
vpon
his
owne
daughter
)
yet
this
that
he
did
consult
with
none
in
all
that
time
about
it
,
(
which
is
admirable
that
he
did
not
)
doth
admonish
all
in
doubtfull
and
dangerous
cases
to
aske
counsell
,
and
seeke
resolution
.
But
withall
let
them
take
this
:
to
seeke
where
they
ought
,
namely
,
in
the
Scriptures
,
or
at
the
mouth
of
the
godly
and
learned
,
to
be
resolued
by
the
Scriptures
.
See
before
verse
30.
It
is
said
further
,
that
it
was
kept
as
a
custome
of
the
daughters
of
Israel
,
Vers.
39
40.
that
they
went
to
bewaile
the
daughter
of
Iphtah
foure
times
in
the
yeere
.
Some
translate
the
Hebrew
word
to
talke
with
,
and
to
comfort
;
other
to
bewaile
:
the
word
yeeldeth
both
significations
.
But
whether
of
the
two
is
to
be
vnderstood
in
this
place
is
easie
to
see
:
for
the
vow
of
Iphtah
being
taken
in
this
meaning
,
that
he
ment
thereby
to
offer
her
in
sacrifice
,
it
followeth
of
necessitie
,
that
these
maides
bewailed
her
when
they
met
,
and
did
not
talke
with
her
,
shee
being
dead
.
For
although
the
Hebrew
word
in
deed
signifieth
,
both
to
common
with
,
and
to
bewaile
,
yet
I
haue
shewed
that
the
latter
sense
here
is
to
be
imbraced
.
Now
in
that
they
held
this
as
a
custome
to
lament
her
that
she
was
sacrificed
,
it
appeares
they
sought
this
thereby
,
that
it
should
not
bee
forgotten
,
and
besides
that
,
it
is
like
enough
they
did
it
,
that
all
parents
might
be
warned
to
make
no
such
vowes
.
This
custome
while
it
was
not
abused
,
nor
brought
to
any
superstitious
Doct.
vse
,
was
the
lesse
to
be
misliked
,
whereas
otherwise
,
it
had
been
fit
to
breake
it
off
:
accordingly
should
customes
be
thought
of
,
and
dealt
with
.
For
as
they
agree
with
Gods
law
,
and
with
charitie
,
they
are
to
be
obserued
and
kept
,
but
otherwise
,
as
they
be
superstitious
and
prophane
,
to
hinder
,
or
put
by
Gods
worship
,
or
when
there
is
danger
that
they
will
grow
to
such
abuse
,
they
are
to
be
broken
.
Also
when
they
tend
to
the
maintaining
,
of
needlesse
charge
and
expences
,
the
hurt
and
hindring
of
any
,
or
bee
otherwise
vnlawfull
,
(
as
there
are
many
such
at
this
day
maintained
and
keept
)
they
are
to
be
abolished
.
And
therefore
the
blind
and
wicked
practise
,
of
spending
the
twelue
daies
at
the
Natiuitie
in
play
,
reuell
and
disorder
,
also
the
leaud
customes
still
retained
in
some
parts
of
this
land
,
to
keepe
their
prophane
customary
feasts
and
drinkings
on
the
Sabbath
,
with
al
other
misrule
of
like
sort
,
are
vtterly
to
bee
rooted
out
,
and
better
plants
set
in
their
roomes
,
if
it
may
be
:
of
which
I
say
no
more
,
hauing
before
more
fully
discoursed
thereof
.
THE
SIXTIETH
NINE
SERMON
ON
THE
TWELFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Verse
1.
And
the
men
of
Ephraim
gathered
themselues
together
,
and
went
Northward
,
and
said
vnto
Iphtah
,
Wherefore
wentest
thou
to
fight
against
the
children
of
Ammon
,
and
didst
not
call
vs
to
goe
with
thee
?
we
will
therefore
burne
thine
house
vpon
thee
with
fire
.
2.
And
Iphtah
said
vnto
them
,
I
and
my
people
were
at
great
strife
with
the
children
of
Ammon
,
and
when
I
called
you
,
ye
deliuered
me
not
out
of
their
hands
.
3.
So
when
I
saw
that
yee
deliuered
me
not
,
I
put
my
life
in
mine
hands
,
and
went
vpon
the
children
of
Ammon
:
so
the
Lord
deliuered
them
into
mine
hands
.
Wherefore
then
are
yee
come
vpon
me
now
to
fight
against
me
?
4.
Then
Iphtah
gathered
all
the
men
of
Gilead
,
and
fought
with
Ephraim
:
and
the
men
of
Gilead
smote
Ephraim
,
because
they
said
,
Ye
Gileadites
are
runnagates
of
Ephraim
,
among
the
Ephramites
and
among
the
Manassites
.
5.
Also
the
Gileadites
tooke
the
passages
of
Iorden
before
the
Ephramites
,
and
when
the
Ephramites
that
were
escaped
,
said
,
Let
me
passe
,
Then
the
men
of
Gilead
said
vnto
him
,
Art
thou
an
Ephramite
?
If
he
answered
,
Nay
,
6.
Then
they
said
vnto
him
,
Say
now
Shibboleth
:
and
he
said
Sibboleth
:
for
he
could
not
so
pronounce
:
then
they
tooke
him
and
slew
him
,
at
the
passages
of
Iorden
:
and
there
fell
at
that
time
of
the
Ephramites
,
two
and
fortie
thousand
.
THe
summe
of
this
Chapter
consisting
of
two
parts
,
is
The
summe
and
parts
2.
this
,
first
,
the
sedition
of
the
Ephramites
,
but
to
their
owne
cost
.
For
they
quarreling
with
Iphtah
for
a
light
or
rather
no
cause
,
and
comming
to
make
warre
with
him
,
many
of
them
were
slaine
by
him
,
and
others
of
them
in
flying
,
were
in
the
like
manner
put
to
the
sword
,
and
this
to
verse
7.
this
is
the
summe
of
the
first
part
.
The
second
declareth
and
setteth
downe
the
time
of
the
gouernment
of
Iphtah
,
and
of
the
three
other
Iudges
,
who
succeeded
one
another
,
and
of
their
death
and
buriall
,
to
wit
,
Iphtahs
,
and
the
other
,
who
were
these
,
Ibzan
,
Elon
and
Abdon
,
and
this
to
the
end
of
the
Chapter
.
The
first
part
of
the
Chapter
.
IN
this
former
part
,
these
two
things
are
contained
:
First
,
the
bitter
contending
The
first
point
.
of
the
Ephramites
with
Iphtah
,
threatning
to
burne
him
and
his
house
with
fire
:
and
Iphtahs
answere
and
defence
to
verse
4.
The
second
thing
is
,
how
Iphtah
killeth
diuers
of
them
in
the
skirmish
and
fight
,
and
others
of
them
in
their
flying
away
,
to
verse
7.
The
sinnes
of
these
Ephramites
,
which
they
shew
here
in
one
action
,
are
Verse
1.
many
:
of
the
which
it
shall
not
be
amisse
to
take
a
view
,
as
the
text
offereth
occasion
,
in
the
most
whereof
I
will
bee
the
briefer
,
because
I
haue
handled
them
already
,
vpon
the
like
fact
,
Chap.
8.
1.
The
first
is
sedition
,
in
rising
against
The
sense
of
the
3.
first
verses
.
their
lawfull
gouernour
Iphtah
;
and
this
came
of
pride
,
whereby
they
attributed
so
much
vnto
themselues
aboue
other
.
Then
their
vnthankfulnesse
to
him
,
who
had
farre
indangered
himselfe
to
the
Ammonites
before
he
got
the
victorie
,
for
theirs
,
and
the
safetie
of
their
brethren
.
Thirdly
,
their
false
accusing
of
him
,
that
he
had
not
called
them
to
helpe
him
in
the
conflict
,
boldly
making
a
lie
in
so
charging
him
,
whereas
hee
had
called
them
,
and
they
refused
to
come
,
which
shewed
their
disobedience
to
him
,
who
by
his
authority
might
command
them
:
and
lastly
,
their
threatning
to
burne
him
and
his
house
,
a
fruit
of
their
sedition
;
and
to
void
this
their
stomake
of
the
baggage
in
it
,
it
is
said
they
went
Northward
to
Gilead
against
Iphtah
,
that
is
,
to
contend
and
fight
with
them
.
To
make
some
vse
hereof
,
first
we
see
,
that
such
as
beare
the
face
of
honest
Doct.
men
,
and
liue
in
countenance
among
their
neighbours
,
as
these
Ephramites
did
,
may
yet
possibly
become
and
proue
seditious
.
Pride
of
it selfe
is
able
to
set
men
forward
to
it
,
as
it
did
Absolon
,
and
these
here
.
Much
more
,
ease
and
idlenesse
,
ill
counsell
and
enuy
,
with
such
like
.
And
though
the
sprigges
of
it
bud
forth
full
fast
,
and
are
readie
too
easily
to
yeeld
fruit
in
all
,
yet
we
must
haue
an
especiall
care
,
that
they
grow
not
:
but
let
them
be
pruned-off
,
yea
and
a
digging
at
the
roote
betimes
had
need
to
be
,
that
the
branches
may
wither
.
See
what
I
haue
noted
of
this
point
out
of
the
face
of
the
Shechemites
,
chap.
9.
2.
3.
Now
for
the
remedie
hereof
,
seeing
pride
and
discontentment
are
the
causes
hereof
,
let
the
heart
bee
kept
with
all
diligence
,
from
nourishing
of
such
affections
and
thoughts
,
and
to
cracke
pride
,
and
pull
it
downe
,
thinke
Note
.
we
of
our
selus
as
we
are
:
euen
such
as
if
we
could
see
our
faces
in
the
cleare
glasse
of
Gods
law
,
should
appeare
more
loathsome
,
then
the
most
deformed
Lazer
:
such
is
the
filthinesse
of
our
inborne
corruption
,
and
foule
litter
of
most
monstrous
sinnes
that
proceed
from
thence
,
so
farre
off
should
we
be
from
swelling
and
thinking
our selues
to
be
great
,
yea
,
petty
Angels
as
we
are
readie
to
doe
,
whereby
we
imagine
we
be
too
good
to
be
in
subiection
to
our
betters
in
the
Lord
,
yea
,
or
to
the
Lord
himselfe
,
in
obeying
his
word
.
There
are
many
who
accuse
the
sincere
preachers
and
professors
of
the
Gospell
,
as
seditious
and
tumultuous
,
yea
,
enemies
of
good
order
,
&c.
A
man
would
not
thinke
,
that
the
accuser
were
like
to
bee
stained
with
the
crime
,
which
he
chargeth
vpon
another
.
But
when
for
want
of
the
feare
of
God
,
some
of
the
ciuillest
,
and
such
as
stand
for
law
and
gouernment
in
townes
shal
be
puld
out
for
notorious
malefactors
,
either
in
this
crime
of
sedition
,
as
Demetrius
and
his
fellowes
,
or
in
any
other
riot
and
disorder
;
while
they
whom
they
chargde
shall
be
found
innocent
,
then
they
wish
they
had
been
a
little
preciser
in
that
kind
,
and
confesse
that
onely
conscience
can
resist
these
temptations
to
sinne
.
They
make
a
shift
for
a
while
to
conceale
their
leaudnesse
,
but
if
forcible
occasions
and
prouocations
assault
them
,
they
haue
no
power
to
withstand
them
.
Thus
much
of
this
.
Looke
vpon
the
quarrelling
of
the
Ephramites
with
Gedeon
,
Chap.
8.
Secondly
,
their
bitter
and
causelesse
contentions
,
threatning
to
burne
him
and
his
house
,
where
they
had
cause
rather
to
haue
been
highly
thankfull
to
him
,
doth
teach
of
what
mettall
and
disposition
some
be
,
that
they
cannot
liue
in
their
place
innocent
and
harmelesse
with
other
,
but
take
vpon
them
to
dominere
ouer
them
,
holding
them
in
feare
of
them
,
when
yet
the
Lord
hath
commanded
,
that
wee
should
not
be
many
masters
,
neither
suffer
Iames
3
1.
any
to
liue
in
feare
by
vs
.
Such
were
the
Iewes
against
Paul
:
for
this
sin
of
contending
with
others
,
though
it
be
odious
wheresoeuer
it
be
found
,
yet
when
it
is
raised
for
religion
,
it
is
monstrous
:
and
they
that
hate
their
neighbours
for
their
weldoing
,
and
for
that
they
cannot
ioyne
with
them
in
their
vnfruitfull
and
shamelesse
workes
of
darknesse
,
but
reprooue
them
rather
,
such
I
say
hate
them
with
a
deadly
hatred
,
and
cannot
in
their
disliking
and
malicious
conceits
against
them
,
be
pacified
or
reconciled
to
them
,
their
wrath
is
vnapeazable
,
as
we
reade
that
Cains
for
that
very
cause
was
towards
1.
Ioh.
3.
12.
his
brother
Abel
,
that
his
brothers
deeds
were
good
,
and
his
euill
.
This
ought
to
teach
vs
,
not
onely
to
liue
peaceably
with
those
that
are
quietly
disposed
,
though
they
be
not
framed
to
liue
Christianly
;
but
also
to
doe
our
best
to
winne
and
perswade
them
to
looke
after
the
life
to
come
,
and
to
feare
God
;
and
that
first
by
our
innocent
liuing
among
them
,
and
good
example
giuing
vnto
them
,
and
then
by
little
and
little
drawing
them
forward
,
by
good
instruction
,
admonition
,
or
otherwise
,
as
there
shall
bee
cause
.
But
especially
it
should
vrge
vs
to
be
more
neerely
knit
in
brotherly
loue
,
one
Christian
with
another
,
and
to
beare
the
infirmities
which
we
see
each
in
other
,
and
helpe
one
another
out
of
them
:
rather
then
to
take
a
pritch
and
conceit
one
against
another
,
and
so
to
cause
strangenes
and
breaking
of
fellowship
,
wherein
many
offend
greatly
,
till
they
be
forced
by
the
hard
vsage
,
that
they
finde
among
the
bad
sort
,
to
make
more
account
of
their
brethren
afterward
,
then
they
did
before
.
But
of
this
often
.
To
the
former
doctrine
,
this
may
be
added
as
a
limme
or
branch
of
it
,
that
ciuill
men
not
Heathenish
onely
,
as
the
King
of
Ammon
,
chap.
11.
but
3
Professors
also
sometimes
(
as
we
see
these
Ephramites
did
)
to
adde
strength
to
their
contentions
and
braules
,
and
to
giue
them
more
libertie
therein
,
will
,
I
say
not
,
sticke
to
set
out
their
dislikes
,
and
accusing
of
other
with
lyes
and
false
chargings
of
them
,
that
so
they
may
seeme
to
haue
iust
cause
to
hate
and
contend
,
as
that
wicked
Ziba
did
bring
into
disfauour
&
disgrace
,
2.
Sam.
16.
3.
that
innocent
man
Mephibasheth
with
Dauid
,
as
much
as
in
him
lay
;
with
lyes
and
false
accusations
.
Let
the
odiousnes
of
such
dealing
,
make
the
speaking
of
the
truth
to
be
more
set
by
of
vs
,
and
yet
for
loues
sake
to
our
brethren
not
to
vrge
the
vtmost
that
we
may
doe
,
though
we
might
doe
it
iustly
,
which
is
the
right
and
kinde
shewing
of
our
loue
to
them
.
Let
the
reader
see
chap.
11.
13.
And
by
the
vnthankfulnes
of
these
Ephramites
,
which
it
is
no
marueile
to
see
in
them
towards
Iphtah
,
they
being
branded
with
such
grosse
euils
,
as
4
we
haue
heard
to
bee
in
them
,
let
vs
learne
what
Gods
seruants
may
looke
for
in
this
world
,
for
all
their
loue
and
labour
in
procuring
the
peace
and
welfare
of
other
,
and
in
bringing
them
to
good
:
truly
,
vnthankfulnes
they
may
looke
for
,
if
not
ill
will
and
the
fruite
thereof
:
and
that
recompence
is
rendred
them
for
all
their
good
will
,
to
go
about
to
bring
the
wicked
world
to
a
better
point
,
I
meane
in
labouring
to
acquaint
them
with
God
.
They
owe
them
more
then
all
that
they
haue
is
worth
:
as
wee
may
see
by
Pauls
words
to
Philemon
:
yea
and
it
is
cleere
also
by
the
word
of
God
,
that
they
Phile.
19.
are
beholding
to
them
in
great
part
for
their
liues
;
as
we
reade
,
that
for
ten
righteous
mens
sake
Sodome
should
not
haue
bin
destroyed
:
euen
for
this
Gen.
18.
32.
they
are
(
I
say
)
beholding
to
the
same
good
seruants
of
God
,
as
well
as
for
the
welfare
of
their
soules
,
who
by
their
holy
prayers
and
other
good
endeuours
would
be
helpers
to
them
,
if
they
might
be
regarded
of
them
:
yea
to
say
much
in
few
words
,
if
it
were
not
for
them
,
the
world
could
not
stand
,
so
that
they
haue
all
that
they
enioy
for
their
sakes
,
and
more
might
haue
at
Gods
hands
,
but
that
they
willingly
withhold
it
from
themselues
.
And
what
doth
the
whole
rabble
of
them
yeeld
againe
to
Gods
people
(
thinke
we
)
but
vnthankfulnes
,
(
vnlesse
it
be
a
few
whom
God
inlightneth
to
beleeue
the
truth
)
euen
as
Iphtah
did
receiue
at
the
hands
of
the
Ephramites
,
whom
he
set
at
libertie
,
yea
and
that
with
all
indignitie
,
discourtesie
,
and
bad
vsage
.
But
to
omit
them
,
with
whom
there
is
little
hope
of
good
to
be
done
,
this
I
say
to
them
who
desire
to
glorifie
God
by
bringing
foorth
Iohn
15.
9.
much
fruite
,
let
them
not
be
discouraged
,
but
beare
it
contentedly
at
their
hands
,
it
is
the
onely
recompence
that
the
vnthankfull
world
can
yeeld
to
such
;
as
Christ
himselfe
found
and
foretold
it
vs
,
saying
,
I
haue
done
many
good
workes
among
you
,
for
which
of
them
doe
yee
stone
me
?
And
againe
,
If
they
Iohn
10.
32.
Iohn
16.
haue
not
knowne
me
,
saith
he
,
neither
will
they
know
you
.
For
the
fuller
vse
hereof
,
looke
in
chap.
8.
verses
22.
and
35.
also
chap.
8.
1.
Lastly
in
this
verse
,
whereas
this
finne
of
contending
and
dissembling
in
these
Ephramites
,
is
found
to
be
not
in
one
,
but
many
generations
of
them
,
5
as
partly
we
haue
heard
already
in
the
8.
chapter
of
this
book
,
where
we
see
the
Ephramites
did
the
same
to
Gedeon
then
,
that
these
their
posteritie
did
here
to
Iphtah
,
and
afterward
the
like
pride
is
read
to
be
in
their
posteritie
;
it
reacheth
how
a
sinne
keepeth
in
a
kindred
,
for
many
generations
after
,
as
treason
,
whoredome
,
flatterie
,
dissembling
,
and
such
like
,
and
such
taints
and
staines
are
not
worne
out
,
till
speciall
grace
of
God
doe
worke
and
effect
the
same
.
But
of
this
before
,
chap.
8.
1.
for
in
these
points
I
shunne
tediousnes
of
purpose
.
In
these
two
next
verses
is
set
downe
the
answere
of
Iphtah
to
these
Ephramites
,
by
which
answere
it
is
cleere
,
that
he
vsed
all
meanes
,
like
a
wise
Vers.
2.
3
and
well
gouerned
man
,
before
hee
would
take
vp
weapon
against
his
brethren
the
Ephramites
,
notwithstanding
their
bold
prouoking
of
him
,
and
he
Iudge
and
gouernour
ouer
them
,
and
might
therefore
by
his
authoritie
haue
beaten
them
downe
.
And
the
summe
of
his
answere
was
this
;
that
they
laid
a
false
accusation
to
his
charge
,
for
contrariwise
,
at
such
time
as
he
was
sore
prouoked
by
the
Ammonites
,
and
driuen
to
make
warre
with
them
,
he
sought
helpe
of
them
,
and
they
would
not
goe
foorth
with
him
,
but
put
him
to
his
shifts
:
and
when
he
fought
with
them
,
to
the
perill
and
danger
of
his
life
,
the
Lord
deliuered
them
into
his
hands
:
Therefore
he
demands
of
them
,
what
cause
they
the
Ephramites
had
,
to
assault
and
set
vpon
him
in
that
manner
they
did
.
Thus
much
of
Iphtahs
answer
.
Now
let
vs
a
while
consider
of
this
more
particularly
,
as
wee
haue
done
before
of
the
Ephramites
quarrelling
with
him
.
Where
this
commeth
first
to
be
noted
by
their
disordered
contending
with
him
,
not
in
course
of
law
,
Doct.
but
seditiously
and
with
tumult
,
how
one
affliction
arose
to
this
good
man
after
another
:
as
the
trouble
that
he
had
by
his
daughter
was
accompanied
in
some
sort
with
this
,
that
came
to
him
by
his
neighbours
the
Ephramites
.
Whereby
we
may
see
the
condition
of
Gods
people
as
in
a
glasse
,
that
they
are
euer
wrapped
into
new
combats
and
troubles
daily
,
so
as
the
end
of
one
is
the
beginning
of
another
.
As
wee
see
in
the
booke
of
Iob
,
it
is
said
of
his
Iob.
1.
16.
troubles
,
how
one
complaint
came
to
him
in
the
necke
of
another
:
and
yet
(
which
is
more
to
bee
marueiled
at
)
God
of
his
goodnesse
so
worketh
by
them
,
that
they
who
will
be
ruled
by
him
,
may
see
them
turne
to
their
profit
and
benefit
,
according
to
the
saying
of
the
Apostle
,
to
wit
,
that
all
things
Rom.
8.
28.
turne
to
the
best
to
them
that
loue
God
.
The
like
saith
S.
Iames
;
Count
it
Iam.
1.
2.
(
my
brethren
)
matter
of
the
greatest
reioycing
,
when
ye
fall
into
diuers
tribulations
.
And
it
is
a
doubt
mercie
of
God
that
it
is
so
:
For
we
are
so
corrupt
and
defiled
,
that
if
things
succeed
with
vs
after
our
desire
,
we
are
exceedingly
lifted
vp
,
and
forget
our selues
,
in
such
wise
that
our
pride
is
intollerable
,
and
we
shamefully
disguise
our selues
,
so
that
such
as
feare
God
,
and
behold
vs
,
knowing
we
are
but
wormes
meate
;
are
greatly
grieued
to
see
our
insolencie
.
Therefore
to
keepe
vs
from
such
disguisednes
,
and
the
danger
that
commeth
thereby
,
what
a
fauour
of
God
is
this
,
that
he
after
some
prosperitie
,
doth
vse
to
exercise
vs
with
new
combats
and
afflictions
,
and
all
to
hold
vs
vnder
,
yea
,
and
much
to
benefit
vs
.
For
as
it
is
better
to
goe
to
heauen
Mark
.
9.
45.
with
one
foote
,
then
to
hell
with
both
;
so
he
will
rather
saue
vs
with
putting
vs
to
some
paine
and
griefe
here
,
rather
then
to
lose
and
forgoe
vs
vtterly
,
by
suffering
vs
to
enioy
vncertaine
and
momentany
prosperitie
and
the
pleasures
of
sinne
for
a
while
.
Of
this
hauing
spoken
what
I
thought
fit
in
chap.
11.
vers.
34.
and
8.
1.
I
adde
no
more
here
.
Onely
this
watch
word
is
necessarie
to
be
taken
of
vs
,
that
although
wee
be
now
and
then
(
as
Iphtah
was
before
,
chap.
11.
35.
)
humbled
with
some
afflictions
,
so
that
for
the
time
we
be
brought
to
obedience
,
and
subdued
as
it
is
meete
for
vs
to
be
;
yet
because
wee
doe
so
soone
wash
them
off
,
therefore
we
haue
need
of
many
,
and
those
also
strong
afflictions
,
(
as
Iphtah
had
)
as
mallets
to
beare
vs
downe
one
after
another
,
and
bruse
vs
that
so
we
may
be
meekned
vnder
the
mightie
hand
of
God
;
and
we
must
be
importunate
with
him
in
our
prayers
,
that
we
may
be
more
and
more
accustomed
daily
,
Note
.
to
beare
the
crosse
patiently
and
contentedly
,
till
hee
haue
perfected
and
Luke
9.
23.
brought
to
his
appointed
measure
,
the
good
worke
that
he
hath
begun
in
vs
.
And
whereas
the
succession
of
heauie
afflictions
much
dismaieth
vs
for
the
most
part
,
(
though
alas
they
are
not
worth
the
naming
in
respect
of
Christs
,
whose
afflictions
wee
should
be
conformable
vnto
;
nor
yet
to
the
glorie
(
which
through
him
)
they
worke
vs
,
as
the
Apostle
saith
,
I
say
it
Rom.
8.
18.
should
be
otherwise
,
and
we
should
cast
one
eye
eft
vpon
the
righteous
and
equall
dealing
of
God
,
and
eft
vpon
the
cause
within
our selues
,
as
well
as
vpon
the
greatnes
of
the
affliction
,
or
the
multiplicitie
of
them
,
as
hath
often
been
noted
before
in
handling
this
argument
.
Secondly
here
we
see
,
that
answer
is
to
be
made
to
false
accusations
,
when
they
bee
proudly
giuen
out
against
vs
,
and
are
to
our
reproch
and
hurt
,
as
Doct.
2.
these
of
the
Ephramites
were
against
Iphtah
:
such
(
I
say
)
are
not
to
be
suffered
to
passe
,
lest
the
authors
of
them
bee
imboldned
thereby
,
to
doe
so
still
,
yea
and
goe
further
.
So
Salomon
teacheth
,
saying
:
Answere
a
foole
according
Prou
26.
5.
to
his
folly
,
lest
he
be
wise
in
his
owne
conceit
,
and
so
he
waxe
bold
to
make
a
practise
of
it
.
For
though
wee
walking
in
our
innocencie
and
vprightnes
in
all
good
conscience
,
should
not
regard
the
taunts
and
vniust
reproches
of
euill
Eccles.
7.
11.
tongues
,
which
they
commonly
send
after
vs
,
much
lesse
hearken
what
they
say
of
vs
,
for
then
wee
should
neuer
be
quiet
;
yet
in
weightie
matters
that
touch
our
profession
,
and
the
credit
thereof
,
we
ought
(
if
we
can
obtaine
it
)
Note
.
to
vse
the
helpe
of
the
Magistrate
,
both
to
restraine
the
slanderer
,
(
in
which
respect
Mephibosheth
complained
to
Dauid
of
Ziba
)
and
to
procure
vnto
him
his
due
,
vnlesse
he
repent
.
But
especially
take
wee
heed
that
we
giue
them
no
iust
cause
to
speake
euill
of
vs
,
while
wee
suffer
as
euill
doers
,
for
so
wee
1.
Pet
3.
17.
bring
a
double
punishment
vpon
our selues
.
And
because
much
seed
of
contention
is
sowne
in
the
world
by
bad
persons
,
this
I
say
further
of
it
,
that
it
is
our
part
and
dutie
to
roote
it
vp
,
as
fast
and
as
much
as
in
vs
lieth
.
And
if
ye
aske
how
that
is
done
:
I
answere
,
besides
that
which
before
I
said
,
we
should
carefully
looke
that
we
take
all
in
good
part
,
if
it
may
be
;
but
if
it
cannot
be
,
yet
in
defending
our
innocencie
,
let
vs
shew
all
meeknes
,
and
striue
against
all
bitternesse
:
if
the
offender
see
Note
.
his
fault
,
we
haue
good
blessing
of
our
labour
;
if
not
,
it
is
lawfull
to
goe
further
,
and
according
to
the
greatnes
of
the
fault
,
so
let
satisfaction
be
vrged
at
his
hands
:
but
in
any
wise
,
let
vs
see
that
wee
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
This
I
thought
good
to
adde
to
that
I
haue
said
before
in
the
eleuenth
chapter
in
Iphtah
his
answere
to
the
Elders
of
Gilead
,
and
in
his
replie
to
the
King
of
Ammons
lying
answere
.
To
come
more
particularly
to
the
matter
,
we
see
,
that
whereas
they
make
this
the
chiefe
cause
of
their
quarrell
against
him
,
that
he
called
them
not
to
helpe
against
the
Ammonites
,
hee
telleth
them
hee
did
call
them
,
but
they
would
not
come
.
So
that
he
conuinceth
them
of
a
lye
.
But
who
would
Doct.
3.
thinke
,
that
so
many
should
consent
together
so
boldly
to
maintaine
a
false
matter
?
And
men
of
the
visible
Church
and
of
the
tribe
of
Ephraim
,
one
of
the
famous
tribes
among
the
rest
.
Therefore
they
who
at
this
day
doe
carrie
their
heads
aloft
,
both
for
their
profession
and
outward
estate
in
the
world
,
haue
great
cause
to
suspect
and
feare
themselues
both
in
and
about
this
sinne
and
the
like
.
But
to
terrifie
and
withhold
men
from
standing
stiffe
in
a
lye
,
let
that
fearefull
example
of
Gehazi
preuaile
with
them
,
with
such
2.
King
.
5.
27.
like
in
Scripture
.
The
heart
of
man
is
false
and
naught
,
and
will
easily
carrie
men
to
that
which
is
odious
and
vile
,
especially
if
the
matter
sauour
of
profit
or
pleasure
,
and
selfeloue
shall
so
blindfold
them
,
that
they
shall
not
see
the
euill
they
haue
done
,
till
they
smart
for
it
,
vnlesse
they
be
such
as
keepe
a
narrow
watch
ouer
their
hearts
,
and
a
searching
into
them
faithfully
,
to
finde
out
that
which
is
amisse
.
And
this
that
it
may
be
done
,
God
hath
giuen
vs
two
especiall
good
helpes
:
the
first
is
our
comming
to
the
light
,
that
our
euill
Iohn
3.
19.
deedes
may
that
way
be
made
knowne
to
vs
.
The
other
,
our
owne
examinings
priuatly
of
our
waies
,
and
arraigning
of
our selues
before
God
,
that
so
Psal.
4.
4.
Lam
3.
40.
we
may
cast
out
such
filthinesse
,
of
lying
,
dissembling
and
the
like
sins
.
See
branch
3.
of
verse
1.
These
Ephramites
dealt
with
Iphtah
,
as
the
men
of
Succoth
and
Penuel
Doct
4.
ver.
2
dealt
with
Gedeon
,
when
hee
followed
the
Princes
of
Midian
,
to
wit
,
Zeba
and
Zalmunna
:
for
they
dealt
roughly
and
vnkindly
with
him
.
So
these
when
Iphtah
their
gouernour
sent
to
them
for
helpe
,
they
most
vndutifully
denied
it
,
and
yet
(
which
was
much
worse
)
they
came
and
quarrelled
with
him
,
now
when
hee
had
got
the
victorie
,
for
that
(
as
they
shamelesly
affirmed
)
he
had
not
called
them
to
the
battell
,
and
so
they
would
bee
thought
to
haue
deserued
as
much
fame
and
commendation
in
that
victorie
,
as
Iphtah
,
seeing
they
boasted
that
they
were
as
ready
to
haue
gone
against
the
Ammonites
as
he
,
when
indeed
they
meant
it
not
.
Therein
they
bewrayed
two
foule
faults
,
very
odious
and
to
bee
taken
heed
of
:
the
one
,
hard-heartednes
and
barbarous
vnkindnes
,
not
to
helpe
their
brethren
in
their
need
,
the
case
being
their
owne
as
well
as
theirs
;
and
this
was
ioined
with
disobedience
,
in
that
Iphtah
was
their
gouernour
.
The
other
fault
was
their
subtiltie
,
in
that
they
did
(
which
way
,
and
on
which
side
soeuer
the
victorie
should
goe
)
prouide
for
themselues
.
By
the
first
we
are
taught
to
beware
of
this
vnkindnes
and
incompassionate
hard
heartednes
,
to
bee
senselesse
of
the
miseries
and
necessities
of
our
brethren
;
but
to
be
moued
with
pitie
toward
them
in
their
distresses
:
and
this
wee
should
doe
,
as
for
the
commandement
of
God
and
other
causes
,
so
for
this
that
we
our selues
are
subiect
to
fall
into
the
like
troubles
,
and
doe
also
at
one
time
or
other
.
In
which
case
our
consciences
beare
vs
witnesse
,
that
we
are
iustly
forsaken
of
other
,
and
left
to
sinke
in
our
sorrowes
,
and
smart
by
our
calamities
,
and
that
none
should
offer
themselues
to
pitie
vs
,
seeing
wee
shewed
●o
little
mercie
and
kindnes
to
other
before
in
the
like
troubles
,
but
were
rather
hard
hearted
towards
them
.
And
it
is
(
doubtlesse
)
one
cause
(
as
wee
Note
.
may
see
by
the
euill
seruant
,
who
had
no
pitie
on
his
fellow
,
and
therefore
his
master
was
wroth
with
him
,
and
deliuered
him
to
the
tormentors
)
it
is
Matth.
18.
34
one
cause
(
I
say
)
why
God
afflicteth
vs
,
for
as
much
as
we
should
otherwise
neuer
pitie
our
brethren
in
their
troubles
,
but
thereby
we
learne
commiseration
towards
them
.
Looke
chap.
5.
in
Deboras
complaint
of
the
〈◊〉
:
and
chap.
8.
vers.
6.
and
8.
The
other
fault
was
their
subtiltie
and
double
dealing
;
for
they
hauing
Doct
5
in
vers.
2.
3.
an
ill
conscience
propounded
this
to
themselues
,
that
if
the
Ammonites
had
the
victorie
ouer
Iphtah
,
then
they
should
be
free
from
hurt
and
danger
,
seeing
they
had
not
stirred
against
them
to
aide
him
;
and
if
Iphtah
should
preuaile
against
them
(
as
he
did
)
then
they
would
come
forth
,
florishing
boldly
with
a
lye
,
affirming
that
they
had
cause
to
take
it
hardly
,
for
that
hee
got
the
victorie
proudly
with
a
few
,
(
and
would
not
call
them
to
bee
partakers
with
him
)
and
so
they
did
indeede
.
And
thus
they
had
,
as
men
say
,
two
strings
to
their
bow
.
This
falsehood
is
so
common
in
the
world
,
to
deale
subtilly
,
as
it
is
hard
to
know
whom
to
trust
,
as
Salomon
complaining
asketh
,
where
a
faithfull
man
shall
be
found
?
Touching
this
vngodly
policie
and
Prou.
20.
7.
subtiltie
,
enough
hath
been
spoken
vpon
the
like
occasion
before
.
Now
of
their
hollow
heartednes
and
falsehood
(
the
ground
of
it
)
I
will
adde
somewhat
more
particularly
.
This
sinne
,
as
it
is
committed
many
waies
,
so
in
three
things
especially
I
Subtiltie
and
bad
policie
appeares
in
three
things
chiefly
:
the
remedies
.
obserue
it
.
First
in
the
professing
of
religion
:
secondly
,
in
friendship
betwixt
and
among
men
:
and
thirdly
,
in
mens
bargainings
and
worldly
dealings
.
For
remedying
of
the
which
(
for
it
were
very
long
to
discourse
at
large
of
them
)
this
should
be
done
:
For
the
first
,
because
many
professing
,
are
brought
to
like
religion
for
credit
,
profit
,
and
vainglorie
,
and
so
fall
from
it
againe
,
by
small
occasions
:
therefore
take
this
for
instruction
,
let
the
power
and
beautie
of
the
Gospell
perswade
thee
to
become
a
professor
of
it
,
rather
then
hope
of
profit
,
or
the
seeking
of
credit
thereby
,
&c.
and
when
thou
hast
felt
Note
.
it
to
haue
wrought
in
thee
(
by
the
powerfull
preaching
thereof
)
faith
,
and
a
new
life
;
and
when
thou
seest
how
safe
and
well
liking
that
hath
made
thine
estate
to
be
vnto
thee
,
in
comparison
of
all
that
was
before
;
this
(
by
Gods
blessing
)
shall
worke
faithfulnes
in
thee
,
to
honour
and
beautifie
thy
profession
,
so
as
thou
shalt
not
start
aside
from
it
,
as
too
many
other
doe
;
and
otherwise
thou
shalt
neuer
hold
out
in
thy
profession
,
what
faire
shewes
so
euer
thou
makest
;
or
if
thou
doest
,
yet
thou
shalt
reape
no
fruite
in
peace
,
nor
haruest
of
such
profession
,
because
when
it
was
at
the
best
,
it
was
not
sound
.
To
passe
to
the
second
:
for
the
remedying
of
doublenes
and
dissimulation
The
second
remedie
.
in
friendship
,
let
this
be
one
chiefe
rule
:
Chuse
thy
friend
for
his
goodnesse
,
and
his
excelling
others
in
pietie
and
vertue
,
especially
hee
being
approued
to
be
a
continuer
therin
,
and
one
that
is
free
from
strong
affections
,
Note
.
as
choller
,
anger
,
tetchines
.
And
loue
him
still
for
that
,
(
seeing
the
thing
that
is
to
be
desired
of
a
man
,
is
his
goodnesse
)
whether
there
be
other
kindnesses
Prou
19.
19.
enioyed
therewith
or
no
;
which
if
there
be
any
and
faile
,
yet
hold
the
principle
still
,
and
nourish
it
,
by
thinking
true
friendship
to
be
both
rare
and
precious
:
and
let
not
that
counsell
of
Salomon
be
forgotten
;
Thine
owne
friend
and
thy
fathers
forsake
thou
not
.
And
beware
thy selfe
of
tetchinesse
Prou.
27.
10.
and
conceits
against
him
;
yea
though
thou
thinkest
he
hath
giuen
thee
cause
;
or
of
the
tale-bearer
,
which
would
set
diuision
betwixt
him
and
thee
;
neither
Prou.
17.
9.
repeate
any
matter
which
ought
to
haue
been
buried
and
forgotten
,
which
may
easily
alienate
him
from
thee
;
and
in
no
wise
let
hope
of
earthly
commoditie
tickle
thee
,
or
the
want
thereof
coole
or
diminish
affection
in
thee
towards
him
:
So
faithfulnes
in
friendship
will
be
preserued
,
and
hollownes
and
dissembling
auoided
:
otherwise
,
like
the
league
of
fooles
,
it
will
be
soone
broken
off
.
And
to
remoue
falsehood
and
vntrustinesse
in
bargaining
and
worldly
dealings
,
thinke
not
that
good
for
thee
,
that
thou
seest
is
euill
and
hurtfull
to
The
third
remedie
.
Note
.
another
,
especially
to
a
meaner
man
in
wealth
then
thy selfe
,
but
most
of
all
to
a
poore
body
.
And
when
the
worth
or
value
of
the
ware
or
commoditie
shall
be
agreed
vpon
,
plainly
and
without
subtiltie
,
be
willing
to
giue
a
penny
for
a
penniworth
:
and
as
Abraham
weighed
the
siluer
,
according
to
the
manner
and
custome
of
the
time
to
Ephron
the
Hittite
,
for
the
peece
of
Gen.
23.
16.
ground
that
he
bought
of
him
,
to
bury
his
dead
in
;
so
do
thou
pay
currant
money
and
coyne
for
it
,
according
to
couenant
,
that
as
neere
as
may
be
,
there
may
be
equalitie
to
both
.
If
a
day
be
set
for
paiment
,
keepe
it
,
at
least
let
there
be
no
fault
in
thee
,
but
let
it
be
seene
that
thou
art
disappointed
and
hindred
from
paying
,
against
thy
will
:
and
so
if
the
Common
wealth
be
regarded
of
thee
,
not
thine
owne
priuate
onely
,
thou
shalt
come
neere
the
rule
that
our
Sauiour
giueth
for
earthly
dealings
:
that
is
,
looke
what
ye
Matth.
7.
12.
would
that
men
should
doe
to
you
,
euen
the
same
doe
yee
vnto
them
:
So
shalt
thou
not
be
guiltie
of
double
dealing
and
falsehood
.
And
if
thou
thus
Note
.
shunne
in
these
three
,
hollownesse
and
subtiltie
,
thou
shalt
haue
great
cause
to
reioyce
in
and
for
thine
vprightnes
and
sinceritie
,
and
not
easily
brought
to
halting
or
dissembling
in
other
matters
.
Now
let
vs
proceed
:
Iphtah
answers
further
to
the
Ephramites
,
When
I
saw
you
would
not
helpe
me
(
saith
he
)
I
put
my
life
in
mine
hands
,
meaning
Doct.
6.
I
aduentured
without
you
,
and
rested
on
God
,
going
foorth
with
smaller
helpe
,
when
I
could
not
haue
greater
.
And
by
this
paterne
wee
are
taught
,
that
we
hang
not
,
neither
depend
on
other
men
in
the
good
things
we
take
in
hand
.
For
example
,
that
neither
in
those
things
that
concerne
our
owne
happines
directly
,
(
I
meane
the
seeking
of
faith
and
conuersion
,
nor
which
pertaine
to
sanctification
of
life
&
godlines
,
as
mercie
and
loue
,
righteousnes
and
innocencie
)
we
must
neglect
any
good
dutie
,
because
we
see
other
backward
in
it
;
but
rather
look
we
to
the
examples
of
the
forwardest
and
most
faithfull
both
in
their
generall
and
speciall
calling
,
and
in
no
wise
let
vs
regard
to
follow
them
that
come
behinde
in
good
things
.
As
all
will
acknowledge
that
we
should
doe
so
,
in
the
preuenting
a
mischief
neere
at
hand
,
as
Iphtah
did
here
in
following
hard
the
Ammonites
,
when
the
Ephramites
refused
to
helpe
him
.
Abigails
wisedome
and
eare
is
to
be
commended
1.
Sam.
25.
33.
and
imitated
by
many
degrees
before
Nabals
folly
and
senselesse
blockishnes
.
Euen
so
let
vs
say
with
Ioshua
,
If
other
will
not
goe
and
ioyne
Ioshua
24.
15.
with
vs
,
yet
we
and
ours
will
serue
the
Lord
.
When
our
Sauiour
saw
many
offended
at
his
doctrine
,
and
departing
away
,
he
asked
Peter
in
the
name
of
the
rest
,
Will
ye
also
goe
away
?
Peter
answers
;
Whither
shall
we
goe
(
Lord
)
Ioh.
6.
68.
if
we
forsake
thee
,
who
hast
the
words
of
eternall
life
?
Be
we
sure
therefore
we
prouide
ill
for
our selues
,
if
we
pinne
our
zeale
and
forwardnes
vpon
others
,
and
gather
not
strength
enough
from
our
owne
assurance
of
Gods
peculiar
goodnesse
towards
our
owne
soules
,
to
keepe
vs
close
and
firme
in
our
purpose
of
cleauing
to
him
and
that
daily
.
Who
doth
so
,
is
wise
and
Matth.
7.
24.
builds
vpon
the
rocke
,
and
no
assault
shall
batter
his
building
:
as
for
the
declining
or
starting
backe
of
others
,
he
leaueth
that
,
saying
thus
to
himself
:
They
stand
or
fall
to
their
owne
master
:
and
whether
they
haue
euer
been
truly
perswaded
of
Gods
fauour
towards
them
or
no
,
I
cannot
tell
:
But
I
know
in
whom
I
haue
beleeued
.
Therefore
if
other
men
will
be
blind
,
shall
I
put
out
my
owne
eyes
?
If
I
see
the
world
generally
disposed
to
coldnes
,
Note
.
loosenes
,
and
luke-warmnes
;
shall
I
presently
repent
me
of
my
zeale
and
forwardnes
?
Haue
I
resolued
vpon
no
better
grounds
,
then
may
be
shaken
with
euery
blast
of
winde
,
the
frowning
of
my
betters
,
the
want
of
encouragement
from
men
,
or
because
I
see
these
things
are
not
in
price
and
account
among
such
as
cannot
iudge
?
If
I
onely
serue
God
faithfully
,
of
many
that
liue
in
the
same
towne
carelesse
and
prophane
:
will
God
be
ashamed
of
me
before
so
many
,
or
rather
will
hee
not
acknowledge
me
and
reiect
them
for
all
their
multitude
?
Oh
then
what
a
wretched
part
were
it
for
me
to
be
ashamed
of
him
before
men
!
or
to
feare
base
and
sinfull
man
(
whose
breath
is
in
his
nostrils
)
more
then
God
,
who
can
cast
body
and
soule
into
Matth.
10.
28.
hell
?
But
of
this
point
see
chap.
8.
verse
11.
compared
with
former
.
In
saying
,
God
deliuered
the
Ammonites
into
his
hands
without
their
Doct.
7.
helpe
,
as
it
is
manifest
he
did
,
wee
see
first
how
gratiously
God
prouided
for
this
his
seruant
:
that
whereas
hee
could
by
no
meanes
procure
aide
from
these
Ephramites
,
the
Lord
dealt
so
for
him
that
hee
needed
them
not
,
but
went
through
as
prosperously
,
as
if
he
had
obtained
their
best
assistance
.
For
why
?
God
will
not
forsake
his
,
that
trust
in
him
,
hee
is
their
helpe
and
defence
in
time
of
neede
,
in
so
much
that
if
father
and
mother
forsake
them
,
hee
taketh
them
vp
.
This
is
a
thing
which
greatly
flesheth
the
vngodlie
,
(
who
alas
little
know
what
refuge
the
righteous
haue
in
time
of
neede
)
to
wit
,
that
if
they
haue
friends
,
might
,
and
wealth
,
they
thinke
they
can
ouermatch
their
aduersarie
:
and
then
they
thinke
hee
hath
no
shift
,
(
as
for
the
Lord
,
they
exclude
him
)
but
he
must
either
fall
into
reproch
,
or
make
shipwracke
of
his
conicience
:
although
if
God
see
it
expedient
,
hee
disappointeth
and
frustrateth
their
hope
.
Thus
the
enemies
of
Dauid
,
Daniel
and
our
Sauiour
,
insulted
,
when
they
had
contriued
their
purposes
so
mischieuously
to
manward
,
that
they
saw
no
way
for
them
,
whom
they
pursued
,
to
escape
:
Now
(
say
the
Iewes
)
let
vs
see
if
God
will
helpe
him
at
this
pinch
.
But
oh
fooles
!
if
God
were
farre
off
also
from
his
,
when
you
are
hottest
in
your
furie
against
them
,
ye
said
somewhat
indeed
:
but
loe
,
he
is
then
neerest
them
,
to
carrie
them
through
and
laugh
their
enemies
to
s●orne
.
Iphtah
was
desirous
here
of
the
Ephramites
helpe
;
but
being
denied
,
the
Lord
so
wrought
that
they
were
the
first
that
complained
,
and
not
hee
:
There
needed
no
Ephramites
helpe
,
the
Lord
of
hoasts
being
on
his
side
to
make
a
supply
.
And
let
this
be
added
as
an
encouragement
to
them
whom
I
spake
of
in
the
last
doctrine
;
that
their
hakednes
and
solitarines
,
I
meane
want
of
mens
countenance
and
furtherance
,
ought
rather
to
driue
them
to
cling
more
closely
vnder
the
Lords
wing
,
who
is
able
to
make
the
enemies
of
his
people
their
Prou.
16.
7.
friends
,
if
their
waies
doe
please
him
:
if
not
,
hee
can
vse
meanes
to
vphold
them
without
their
helpe
.
For
either
he
can
so
muzzle
them
,
that
they
shall
Note
.
not
hurt
them
,
as
they
would
:
or
hee
can
enable
them
with
such
courage
and
boldnes
,
that
they
shall
contemne
their
contempt
,
and
little
regard
their
opposition
:
or
if
they
be
such
as
may
doe
them
any
hurt
,
yet
the
Lord
can
so
grace
them
,
that
they
shall
goe
vnder
that
crosse
willingly
and
bee
rather
confirmed
,
then
vnsetled
in
their
good
course
thereby
.
And
let
all
such
as
would
willingly
bee
religious
,
saue
onely
for
the
reproch
with
others
,
yea
euen
their
owne
flesh
would
cast
vpon
them
:
let
such
(
I
say
)
labour
to
beleeue
this
,
and
that
temptation
shall
little
trouble
them
.
Againe
,
obserue
from
hence
what
blessing
God
giueth
by
weake
meanes
;
when
men
goe
to
worke
in
their
simplicitie
and
in
a
good
conscience
:
which
in
all
good
attempts
ought
to
encourage
them
that
offer
themselues
willingly
to
the
worke
,
as
the
tenne
thousand
of
the
men
of
Zebulon
and
Napthali
did
in
the
Iudg.
4.
6.
Lords
battailes
against
some
hundred
thousands
in
Siser●s
armie
that
came
against
them
.
In
such
a
case
where
God
hath
set
vs
on
worke
and
heartned
vs
,
let
vs
not
be
discouraged
by
our
meanenesse
,
which
in
shew
of
reason
is
indeed
able
to
doe
little
:
which
hereby
I
may
perswade
,
that
they
haue
not
been
the
greatest
men
of
account
,
that
haue
brought
greatest
light
in
the
Gospel
vnto
men
,
but
such
as
are
very
meane
in
the
iudgement
of
the
world
;
euen
so
,
in
many
other
of
his
dealings
,
he
effecteth
great
matters
by
weake
meanes
.
See
that
which
is
noted
vpon
Iphtah
his
victorie
in
the
eleuenth
chap.
and
32.
verse
,
being
the
same
words
.
Vpon
these
promisses
Iphtah
concludeth
with
an
interrogation
,
asking
Doct.
8.
them
wherefore
they
were
come
to
fight
against
him
?
As
if
he
should
haue
said
,
I
saued
your
liues
,
you
sitting
at
home
with
ease
,
what
reason
haue
yee
therefore
thus
to
come
against
me
?
By
this
we
may
learne
,
that
when
wee
should
do
good
to
all
by
Gods
commandement
,
it
proues
vs
to
be
of
a
most
bad
disposition
,
when
we
shall
be
found
iniurious
and
hurtfull
to
the
innocent
,
as
these
men
of
Ephraim
were
against
Iphtah
;
and
so
I
may
say
of
those
that
doe
vs
hurt
,
and
no
good
,
though
we
liue
innocent
by
them
:
whereas
the
Heathens
doe
good
to
such
as
doe
good
to
them
,
&c.
The
vse
of
this
Matth.
5.
46.
doctrine
is
,
that
we
so
liue
among
men
,
that
wee
may
not
be
charged
iustly
,
nor
conuicted
of
wronging
any
:
and
yet
not
to
rest
there
,
but
to
be
ready
to
doe
them
good
,
as
it
may
stand
with
our
calling
,
and
as
we
shall
be
able
,
so
shall
wee
be
sure
neuer
to
feare
accusations
of
vnkinde
and
vnbrotherly
dealing
;
but
if
any
be
brought
,
we
may
answere
them
as
Iob
did
,
If
mine
aduersarie
write
a
booke
against
me
,
I
will
take
it
on
my
shoulder
,
reade
it
Iob
31.
36.
who
listeth
.
As
touching
their
reiecting
this
Apologie
of
Iphtah
,
the
point
hath
been
9
handled
before
in
the
eleuenth
chapter
(
although
this
wilfulnes
farre
worse
became
them
,
then
the
Heathen
king
of
Ammon
)
yet
somwhat
I
will
adde
by
so
fit
occasion
.
It
is
like
their
wilfulnes
troubled
Iphtah
not
a
little
,
especially
being
their
gouernour
,
who
was
loth
to
haue
turned
the
edge
of
the
sword
vpon
his
owne
people
(
if
it
could
haue
been
auoided
)
and
besides
yet
could
not
suffer
it
to
haue
his
graue
and
iust
defence
so
slightly
reiected
.
But
what
other
fruite
was
to
be
expected
at
their
hands
,
who
came
ready
armed
to
trie
the
matter
by
force
?
Was
it
like
they
would
stand
debating
and
reasoning
long
with
him
,
who
came
with
a
preiudicate
and
resolute
minde
to
the
contrary
?
It
is
not
said
indeed
,
that
they
gaue
not
eare
to
him
,
but
their
reall
refusall
to
hearken
,
appeares
in
their
proceeding
to
warre
.
But
yee
will
say
in
the
eighth
of
this
booke
,
their
predecessors
bewraied
the
contrary
,
for
their
wrath
was
appeased
by
the
answere
of
Gedeon
.
I
answere
:
Indeed
being
vsed
like
froward
children
and
condiscended
vnto
,
that
is
,
their
proud
and
angrie
humour
being
pleased
,
they
gaue
ouer
with
much
adoe
:
they
had
bin
beasts
if
they
had
not
:
nay
doubtlesse
,
they
could
not
although
they
would
(
for
an
angrie
man
cannot
continue
in
his
anger
so
long
as
he
would
,
the
fewell
being
remoued
:
)
But
is
this
the
praise
of
a
man
,
that
being
humoured
(
as
I
may
say
)
he
giues
ouer
?
No
,
though
it
be
the
honour
of
the
appeaser
,
yet
it
is
his
shame
,
because
he
should
haue
ouercome
himselfe
before
;
his
shame
I
say
in
that
respect
,
although
indeed
he
that
desisteth
by
any
meanes
,
is
better
then
the
implacable
.
But
to
returne
:
If
there
had
been
but
a
dramme
of
good
nature
and
indifferencie
in
them
,
(
for
religion
they
had
none
)
would
they
not
as
well
haue
abated
their
spirit
towards
him
by
their
hearkning
to
his
sound
reason
,
as
their
fathers
did
before
to
Gedeons
mildnesse
?
Yes
doubtlesse
:
but
it
is
as
impossible
to
order
an
vnreasonable
paffion
by
reason
,
as
to
be
mad
with
reason
.
Let
this
then
set
before
our
eyes
(
who
are
Gods
Ministers
)
the
disposition
of
the
most
of
our
ordinary
hearers
,
that
so
wee
may
learne
how
to
be
armed
against
that
discouragement
.
We
are
yoked
with
such
stiffenecked
and
opposite
natures
,
as
winde
about
their
fingers
,
the
most
serious
charges
we
lay
vpon
their
conscience
,
and
(
as
they
in
Hosee
)
we
declare
vnto
them
the
large
Hos.
6.
4.
&c.
and
weightie
things
of
the
law
,
and
they
account
them
as
a
strange
thing
,
that
is
,
after
long
information
,
fare
as
if
they
had
neuer
heard
,
and
make
them
as
words
of
course
,
or
as
if
wee
spoke
in
an
vnknowne
tongue
vnto
them
.
We
looke
that
they
should
receiue
them
as
from
God
,
(
and
so
some
few
doe
)
and
yeeld
,
subscribe
,
and
hearken
:
but
it
is
not
so
:
we
may
say
to
them
,
We
haue
piped
vnto
you
,
but
ye
haue
not
danced
,
&c.
And
why
doe
Matth.
11.
17.
they
not
conceiue
our
meaning
,
and
of
the
tune
of
our
song
?
Yes
,
but
they
are
otherwise
resolued
,
they
haue
another
course
to
runne
,
(
as
those
Ephramites
had
,
of
whom
God
complaineth
that
hee
knew
not
how
to
entreate
Hos.
6.
4.
them
)
and
therefore
they
hearing
vnderstand
not
,
seeing
will
not
see
,
but
winke
and
harden
their
hearts
against
vs
.
Must
not
this
needs
grieue
vs
?
Yes
:
and
so
it
ought
to
make
vs
mourne
:
but
how
?
moderatly
,
as
the
Physition
ouer
the
patient
,
whose
disease
was
pass
his
skill
,
ere
he
medled
with
him
.
And
indeed
so
it
ought
to
be
:
let
vs
feede
them
,
and
if
they
cast
away
their
meate
,
or
thriue
not
with
it
,
they
discredit
not
vs
that
diet
them
with
a
good
ordinary
.
We
could
wish
,
that
we
could
find
them
appetites
as
well
as
food
:
but
this
is
past
our
skill
:
they
died
not
of
a
famine
,
but
of
a
surfeit
:
the
meanes
were
vsed
,
and
therein
we
rest
,
and
say
;
we
are
a
sweete
sauour
to
the
Lord
in
them
that
perish
.
It
is
manifest
by
the
signe
,
that
Gods
will
was
to
reiect
them
:
that
God
would
not
perswade
them
by
vs
,
and
then
(
alas
)
how
should
we
perswade
them
?
we
haue
saued
our
owne
soules
,
their
blood
be
vpon
their
owne
heads
,
they
died
not
for
want
of
physicke
.
Now
of
this
their
wilfulnes
(
I
meane
the
Ephramites
)
against
Iphtah
came
ciuill
warre
betweene
them
.
Of
which
in
the
next
Sermon
.
And
lastly
,
in
that
so
many
could
agree
together
in
so
wicked
an
action
,
10
(
no
lesse
then
two
and
fortie
thousand
men
,
for
so
many
lost
their
liues
thereby
:
)
we
may
see
how
easily
men
agree
together
in
euill
:
as
traytors
,
rebels
,
and
other
confederates
in
euill
,
doe
.
Whereas
it
is
hard
for
a
few
,
yea
dwelling
together
in
one
towne
and
of
the
better
sort
,
to
agree
together
about
a
good
matter
,
or
against
the
euill
committed
therein
,
though
it
be
to
their
owne
great
ease
and
good
to
doe
so
.
For
why
?
the
most
of
them
that
should
seeke
the
punishing
of
sinne
,
as
are
farre
gone
themselues
,
and
as
deepe
therein
,
(
in
one
kinde
or
other
)
so
that
they
must
hold
backe
for
shame
,
and
that
,
lest
their
owne
punishment
should
be
procured
,
in
vrging
it
busily
vpon
others
.
Besides
this
,
men
are
commonly
of
their
owne
corrupt
nature
,
slow
and
backward
in
doing
good
.
The
vse
of
this
is
,
to
purge
and
clense
our selues
with
all
care
from
that
which
is
euill
both
of
soule
and
bodie
,
and
to
keepe
our
hearts
with
all
diligence
,
2
Cor.
7.
1.
that
good
life
may
come
from
thence
.
So
shall
wee
neuer
neede
to
feare
that
wee
shall
be
vpholders
of
sinne
in
other
,
or
agree
with
them
who
Prou.
4.
23.
are
such
.
To
the
which
purpose
it
is
good
to
note
,
by
what
degrees
wee
grow
,
either
to
that
or
any
other
height
of
sinne
,
which
euen
heere
may
bee
learned
by
the
example
of
these
Ephramites
.
In
whom
as
in
other
of
like
fort
it
may
bee
seene
,
that
first
anger
was
kindled
against
Iphtah
,
and
bred
in
their
hearts
:
then
wrath
followed
,
which
is
continued
anger
;
next
to
both
,
hot
contention
;
and
then
consent
to
ioyne
in
warre
,
and
to
band
themselues
against
him
,
who
was
both
innocent
and
helpfull
yea
euen
to
them
.
But
this
point
I
haue
handled
heretofore
.
Thus
much
of
the
Ephramites
quarrelling
with
Iphtah
,
and
his
answere
.
THE
SEVENTIETH
SERMON
ON
THE
TWELFTH
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
followeth
the
fight
and
cruel
warre
that
was
between
Vers.
4.
5.
6.
The
summe
of
these
3.
verses
.
the
Ephramites
and
Iphtah
.
For
they
,
as
wee
haue
heard
,
would
in
no
wise
relent
,
at
the
sound
and
good
reason
that
Iphtah
brought
to
disswade
them
from
battell
,
but
were
resolute
to
proceed
therein
.
Wherefore
he
fought
with
them
,
and
ouercame
them
;
and
that
they
might
not
escape
,
hee
preuented
them
,
and
tooke
the
passages
ouer
the
waters
at
Iorden
before
them
,
that
they
could
not
passe
ouer
,
and
returne
home
,
but
there
also
many
of
them
were
taken
and
slaine
.
But
to
come
to
the
verses
seuerally
:
In
this
fourth
verse
,
whereas
it
will
The
summe
of
verse
4.
be
marueiled
at
,
that
Iphtah
made
ciuill
warre
with
these
Ephramites
;
such
are
to
know
,
that
as
they
could
not
be
staied
nor
disswaded
from
making
assault
vpon
him
,
and
therefore
it
had
been
free
for
him
,
in
that
respect
,
he
being
in
such
a
streight
to
defend
himselfe
,
although
he
had
been
but
a
priuate
man
:
so
,
much
more
,
he
being
,
as
he
was
,
to
wit
,
head
and
chiefe
ouer
them
,
had
the
sword
and
authoritie
put
into
his
hands
,
whereby
he
was
not
onely
to
goe
against
forreine
enemies
,
but
also
to
suppresse
and
punish
the
rebellious
and
seditious
of
the
land
,
when
they
should
offend
in
that
manner
.
And
the
Lord
gaue
him
the
victory
ouer
them
,
who
had
despised
him
,
and
sought
against
all
right
of
law
to
take
from
him
the
gouernment
ouer
the
Gileadites
,
and
to
cast
him
out
by
strong
hand
,
hee
being
rightly
possessed
of
it
.
All
which
being
duly
considered
,
and
the
punishment
and
destruction
Doct
vers.
4.
which
befell
them
thereby
,
euen
the
losse
of
two
and
fortie
thousand
mens
liues
,
who
by
no
perswations
would
yeeld
to
peace
:
it
laieth
out
the
heauy
and
iust
iudgement
of
God
against
those
who
are
vnthankfull
,
wilfull
and
seditious
;
and
it
is
worth
the
noting
,
to
see
what
such
proud
spirits
bring
vpon
themselues
,
and
how
they
trouble
themselues
,
who
seeke
to
trouble
others
.
For
either
God
taketh
vengeance
of
such
by
men
,
as
vpon
Achan
he
did
by
Ioshua
,
who
said
vnto
him
,
Seeing
thou
hast
troubled
vs
,
God
shall
Iosh.
7.
25.
trouble
thee
this
day
,
when
they
stoned
him
to
death
:
or
else
the
Lord
doth
it
himselfe
without
meanes
,
as
when
it
is
said
,
He
will
recompence
tribulation
2.
Thes.
1.
6.
to
them
that
trouble
his
.
To
teach
vs
to
follow
peace
with
all
men
and
holinesse
,
without
which
no
man
shall
see
the
Lords
face
.
Heb.
12.
14.
Of
this
fruit
of
mens
wilfulnes
and
the
deare
price
it
costeth
them
,
I
haue
noted
somewhat
elsewhere
.
To
knit
vp
the
point
therefore
,
marke
how
iustly
God
met
with
these
Ephramites
,
and
what
a
shame
it
was
vnto
them
,
to
be
the
first
disturbers
of
peace
,
and
good
order
,
and
to
be
so
foully
foiled
and
beaten
,
by
them
whom
they
prouoked
iniuriously
.
When
it
falleth
out
so
,
(
for
it
falleth
not
out
alwaies
so
)
what
a
cutting
of
their
combe
is
it
,
and
a
pulling
downe
of
their
proud
stomacke
?
And
if
they
should
carrie
away
the
field
,
and
preuaile
alway
,
who
should
liue
with
such
?
But
for
the
defence
of
the
innocent
,
and
the
preuenting
of
that
confusion
which
would
otherwise
ensue
,
(
for
what
is
more
intollerable
then
a
boaster
,
when
hee
hath
his
will
)
the
Lord
resists
such
,
and
pares
their
nailes
:
so
that
their
hornes
are
but
short
,
though
their
hearts
be
full
curst
.
And
seeing
all
will
say
,
that
when
a
makebate
and
contentious
person
is
put
to
the
worse
,
he
is
well
serued
,
to
teach
him
to
liue
within
his
bounds
,
and
meddle
not
with
them
that
giue
him
no
cause
:
let
vs
prouide
in
our
dealings
with
others
,
that
both
our
cause
be
honest
and
well
grounded
,
and
that
our
affections
be
sutable
,
not
carried
with
passion
,
heate
,
and
rage
against
him
,
who
hath
Note
.
wronged
vs
:
for
if
it
fall
out
that
wee
be
defeated
,
and
put
to
the
foile
,
(
as
we
may
looke
for
no
other
in
such
a
case
)
and
God
himselfe
take
against
vs
in
our
bad
courses
,
how
shall
wee
be
able
to
hold
vp
our
heads
for
shame
,
when
men
reioyce
at
our
ouerthrow
?
Surely
hee
had
need
be
impudent
,
who
should
beare
God
and
men
and
his
owne
conscience
downe
altogether
,
and
not
blank
for
all
the
shame
which
his
owne
boldnes
hath
brought
vpon
him
.
But
as
for
such
as
measure
all
by
the
successe
they
haue
in
their
leaudnes
;
thinking
it
becommeth
them
well
enough
,
while
they
prosper
,
more
shall
be
said
of
such
in
the
5.
and
6.
verses
following
.
In
this
verse
a
reason
is
added
,
why
the
Gileadites
slew
them
of
Ephraim
,
2
to
wit
,
because
they
railed
on
them
,
for
these
Ephramites
which
branded
themselues
with
so
many
foule
sinnes
together
,
as
we
haue
heard
,
(
which
was
too
bad
)
yet
added
this
to
the
rest
,
that
they
railed
on
them
also
.
These
railing
words
were
vsed
before
in
their
contention
with
Iphtah
,
vpon
which
the
Gileadites
were
doubly
incensed
.
For
seeing
they
quarrelled
with
Iphtah
,
and
threatned
him
so
,
what
wonder
if
they
grew
to
disgrace
the
whole
familie
of
which
he
was
?
The
meaning
then
is
,
Gilead
smote
Ephraim
,
because
Ephraim
,
besides
their
sedition
,
added
disdainfull
and
reprochfull
termes
,
and
(
because
they
dwelt
betweene
two
tribes
)
they
tooke
occasion
to
call
them
,
Mungrels
,
hang-byes
,
and
men
of
no
set
tribe
,
but
Neuters
.
So
that
by
all
that
hath
been
said
,
though
the
tribe
of
Ephraim
was
a
famous
tribe
among
the
rest
,
and
none
of
the
meanest
,
yet
we
see
how
the
best
for
birth
and
descent
,
may
possibly
degenerate
and
grow
companions
with
the
base
and
shamelesse
,
as
these
here
who
had
worthily
such
measure
offered
them
by
their
brethren
,
for
their
leaudnes
,
quarrelling
,
tumult
and
railing
.
Now
if
those
may
thus
disguise
themselues
,
then
how
easily
,
nay
how
vsually
(
thinke
we
)
may
it
be
seene
,
that
very
vile
abiects
and
ofscourings
may
dwell
among
worthy
and
right
honest
seruants
of
God
and
good
christians
,
and
be
of
their
kindred
also
?
For
as
many
vagrant
and
idle
persons
doe
hang
about
Princes
courts
,
who
are
neither
hired
,
nor
belonging
to
the
house
,
but
shifters
for
their
bellies
and
backes
,
offering
themselues
to
runne
of
meane
persons
errands
:
so
are
there
in
townes
and
cities
,
vnruly
and
disordered
fellowes
,
either
shrouded
vnder
the
wing
of
their
godly
kindred
,
or
nestling
themselues
among
other
of
good
note
for
religion
and
Note
.
honest
behauiour
,
some
without
callings
,
brought
vp
to
no
labour
,
some
without
liuing
,
but
all
voide
of
grace
,
ready
to
be
set
a
worke
in
doing
mischiefe
if
opportunitie
serue
.
Such
in
diuers
cities
we
reade
of
in
the
booke
of
the
Acts
of
the
Apostles
,
who
waited
to
bee
hired
to
make
tumults
and
vprores
therein
.
And
yet
I
would
haue
none
to
take
me
thus
,
as
though
I
meant
,
by
such
as
I
speake
of
,
the
poore
folke
in
townes
,
who
are
in
meane
estate
to
liue
:
of
whom
I
say
this
,
that
many
of
them
follow
their
calling
diligently
,
and
labour
painefully
for
their
liuing
,
and
where
the
Gospell
is
truly
preached
,
some
of
them
are
religious
and
approoued
good
christians
,
I
speak
of
that
which
I
know
:
although
I
deny
not
,
that
there
are
of
them
also
,
many
idle
hangbies
which
may
be
reckoned
worthily
among
the
other
that
I
spake
of
.
The
vse
of
this
is
to
helpe
to
weede
out
such
(
as
men
haue
abilitie
and
authoritie
)
and
chiefe
men
in
townes
,
and
all
other
to
bee
furtherances
hereunto
,
and
to
preuent
idlenesse
,
irreligiousnesse
and
liuing
without
callings
,
from
whence
such
annoyances
doe
arise
.
Looke
more
about
this
before
in
chapter
9.
4.
and
11.
4.
We
haue
heard
of
the
subduing
and
killing
of
many
of
the
Ephramites
in
Vers.
5.
6.
the
battaile
before
mentioned
:
now
it
followeth
how
the
rest
were
slaine
.
And
that
was
,
by
taking
the
passages
at
Iorden
before
them
,
and
there
as
many
as
they
found
to
bee
Ephramites
they
slew
;
all
that
were
put
to
the
sword
,
and
that
lost
their
liues
at
one
time
and
other
,
were
two
and
fortie
thousand
.
Now
because
many
passed
ouer
Iorden
of
the
Reubinites
and
Manassites
,
as
well
as
of
them
who
were
Ephramites
,
therefore
they
tried
them
by
their
language
and
speech
,
whether
they
were
Ephramites
or
no
,
and
that
was
by
their
tongue
in
pronouncing
.
For
when
they
bad
them
pronounce
Shibboleth
in
a
more
full
manner
,
they
could
not
,
but
said
Sibboleth
,
being
not
able
to
pronounce
so
,
and
by
that
meanes
they
were
discerned
,
and
so
taken
and
slaine
.
The
first
thing
to
be
noted
here
,
is
the
occasion
which
moued
the
Gileadites
Doct.
to
vse
this
policie
,
to
bid
the
other
say
[
Shibboleth
]
and
that
was
,
because
these
Ephramites
being
asked
who
they
were
,
made
a
lye
to
saue
their
liues
,
and
denied
their
tribe
.
It
is
true
which
Satan
said
,
Iob
2.
Skin
for
skin
,
Iob
2.
4.
and
all
that
a
man
hath
,
he
will
giue
for
his
life
;
euen
truth
,
honestie
,
and
all
.
And
few
will
marueile
at
(
it
may
be
)
or
blame
these
for
lying
in
so
weighty
a
case
,
as
life
it selfe
is
,
because
they
thinke
that
if
they
should
be
put
to
it
as
these
were
,
it
were
no
more
then
they
might
and
should
doe
to
saue
their
life
.
Indeede
i
confesse
life
is
sweete
,
and
if
lying
be
lawfull
in
any
case
,
it
is
in
the
case
of
the
perill
of
life
.
But
it
is
one
thing
for
a
man
to
omit
some
dutie
of
the
law
for
mercies
sake
to
our
owne
life
,
another
,
to
commit
an
expresse
sinne
against
the
negatiue
of
the
law
.
Therefore
although
it
bee
lawfull
for
a
man
to
preferre
his
life
before
the
doing
of
some
dutie
commanded
(
put
case
it
be
the
Sabbath
daies
duties
)
yet
a
man
may
not
before
a
Magistrate
answere
falsely
,
or
equiuocating-lye
,
vnder
colour
of
mercy
in
sauing
his
life
.
For
it
is
not
onely
the
omitting
of
some
dutie
,
but
the
doing
of
a
grosse
fault
:
herein
therefore
the
rule
is
true
,
Euill
must
not
be
done
,
that
good
may
come
thereof
.
And
the
negatiue
rules
of
the
law
admit
no
exception
,
except
God
dispense
(
as
he
did
with
the
Israelites
in
robbing
the
Exod.
11.
2.
and
12.
35.
Aegyptians
)
who
is
aboue
the
law
.
And
hence
it
followeth
,
if
lying
bee
a
sinne
,
that
it
is
as
well
a
sinne
to
lye
,
in
the
defence
of
a
mans
life
,
as
it
is
to
lye
needlesly
,
or
to
please
.
All
three
,
the
officious
,
the
vaine
,
and
the
shamelesse
lye
,
are
of
the
same
cloth
,
though
not
the
same
colour
,
nor
equall
and
of
so
deepe
a
dye
.
And
to
vs
Christians
it
should
seeme
no
hard
condition
neither
,
to
cast
our selues
vpon
God
,
rather
then
be
beholding
to
a
lye
for
our
life
,
if
the
case
should
so
stand
.
Better
it
is
not
to
liue
,
then
to
liue
with
that
Note
.
(
which
is
worse
then
any
death
)
an
accusing
conscience
.
As
the
abiured
Protestants
in
the
time
of
persecution
can
witnesse
.
It
is
not
the
fond
and
foolish
pretence
,
or
colour
warped
by
the
subtile
braine
of
man
which
can
diminish
one
iot
of
the
commandement
of
God
,
much
lesse
disanull
it
.
He
that
will
saue
his
life
,
by
euill
and
indirect
meanes
,
shall
lose
it
when
all
is
done
:
as
we
see
these
Ephramites
gained
not
by
their
lye
,
but
were
conuicted
of
it
,
by
the
same
tongue
that
made
it
,
as
it
were
with
one
breath
.
The
Matth.
16.
25.
truth
is
,
as
the
case
stood
with
them
(
they
fleeing
before
their
enemies
in
so
bad
a
quarrell
as
this
was
)
little
better
was
to
be
looked
for
at
their
hands
,
then
to
lye
and
shift
for
themselues
,
hauing
brought
themselues
into
the
briars
by
their
contention
,
rebellion
and
railing
before
.
But
let
vs
beware
,
we
bring
not
our selues
into
such
streights
by
our
sinne
:
for
we
shall
finde
it
a
matter
hard
enough
to
helpe
our selues
in
extremitie
of
danger
and
trouble
:
which
God
brings
vpon
vs
,
if
we
be
not
the
better
fenced
with
faith
and
a
good
conscience
.
But
the
danger
of
the
former
is
desperate
and
remedilesse
,
as
elsewhere
I
haue
more
fully
declared
in
the
Shechemites
and
their
Captaine
Gaal
,
chap.
9.
Secondly
,
whereas
the
text
saith
of
these
Ephramites
,
that
they
failed
of
Doct.
2.
the
full
pronouncing
of
the
word
,
we
see
that
although
all
the
Tribes
spake
in
one
language
,
yet
euen
therein
such
a
difference
was
,
that
one
spake
not
as
the
other
(
for
we
see
that
these
Ephramites
could
not
pronounce
,
as
the
Reubinites
and
the
Manassites
did
)
euen
as
also
the
Greekes
haue
great
difference
,
and
we
Englishmen
,
namely
southerne
and
northward
,
differ
much
one
from
another
in
our
dialect
or
manner
of
pronouncing
,
though
we
all
speake
one
language
.
This
should
teach
vs
,
that
as
oft
as
wee
heare
or
thinke
of
any
hurt
or
detriment
comming
thereby
,
we
should
call
to
mind
,
and
bee
humbled
in
our selues
,
for
the
sinne
of
them
that
caused
the
confounding
of
language
first
,
the
fruite
whereof
remaineth
among
vs
at
this
day
,
and
ought
iustly
to
humble
vs
,
for
that
much
toyle
and
time
is
now
spent
in
learning
to
vnderstand
languages
,
which
might
else
haue
been
otherwise
bestowed
.
And
also
by
strange
tongues
wee
see
how
the
wicked
keepe
many
from
vnderstanding
the
pure
word
of
God
,
as
the
Romish
Prelates
long
haue
done
,
which
could
not
haue
been
,
if
there
had
been
but
one
language
and
speech
ouer
the
earth
,
as
once
it
was
.
Besides
with
what
difficultie
,
in
respect
of
this
which
I
speake
of
,
doe
many
trauell
into
forraine
lands
,
to
exchange
their
wares
and
commodities
,
or
to
other
ends
and
purposes
?
For
except
they
haue
learned
their
languages
,
they
cannot
speake
to
each
other
,
but
by
an
interpreter
?
What
labour
is
there
bestowed
in
the
translating
of
the
Scriptures
and
other
writings
,
which
else
might
haue
bin
spared
?
which
when
all
is
done
,
commeth
short
of
the
naturall
tongue
and
language
.
Not
to
insist
in
the
inconueniences
which
arise
by
Translations
,
euen
controuersies
in
religion
,
about
faith
,
which
had
been
(
in
some
part
)
cut
off
,
if
one
and
the
same
language
bee
generally
embraced
:
and
they
which
translate
best
,
attaine
not
vnto
that
significancie
of
words
and
proprietie
of
meaning
,
which
the
naturall
language
would
affoord
them
,
and
that
without
difficultie
.
These
and
other
like
discommodities
arise
from
this
diuision
of
tongues
:
although
they
that
liue
at
home
in
their
owne
countrey
,
and
conuerse
with
such
as
are
of
the
same
speech
with
themselues
,
doe
not
so
much
obserue
them
:
let
such
consider
,
that
it
is
Gods
mercie
,
that
this
confusion
reacheth
no
further
then
it
doth
,
but
is
confined
though
within
so
large
bounds
as
it
is
.
And
againe
let
vs
know
,
that
mens
dishonouring
God
by
their
tongues
,
by
periury
,
yea
or
swearing
,
by
blasphemie
or
cursed
speaking
,
and
specially
by
imprecations
,
might
bring
a
deeper
iudgement
vpon
them
in
person
(
though
the
generall
little
trouble
them
)
euen
the
taking
away
of
their
speech
altogether
;
which
kinde
of
examples
,
neither
experience
of
former
ages
,
nor
our
owne
haue
been
wanting
in
:
although
if
God
should
smite
as
oft
as
he
is
prouoked
,
there
should
bee
no
end
.
I
conclude
this
therefore
,
let
it
bee
a
watchword
against
abusing
our
language
,
lest
wee
prouoke
(
as
many
daily
doe
)
some
curse
and
punishment
from
God
,
and
bee
made
examples
to
feare
others
,
seeing
other
mens
would
not
admonish
vs
.
Lastly
from
hence
,
that
they
slew
such
as
could
not
pronounce
the
word
,
Doct.
3.
we
learne
,
that
as
these
lost
their
liues
in
returning
homeward
,
though
they
escaped
in
the
battaile
,
so
when
wicked
men
passe
by
one
danger
,
yet
they
shall
fall
into
another
.
For
the
Lord
being
against
them
,
they
are
neuer
safe
nor
free
from
feare
or
perill
of
some
euill
to
light
vpon
them
,
although
not
by
and
by
.
For
which
cause
the
Prophet
Amos
saith
,
If
a
man
flie
from
a
Amos
5.
19.
Lyon
,
a
Beare
shall
meete
him
.
And
euen
so
we
see
it
to
be
by
experience
,
if
such
escape
by
lying
,
friendship
,
money
and
such
like
,
by
the
hands
of
men
,
God
himselfe
will
certainely
meete
with
them
,
by
the
pestilence
,
or
arrest
them
by
some
strange
disease
,
debt
,
imprisonment
,
shame
,
or
some
Note
.
other
visitation
:
or
els
the
worme
of
conscience
as
a
serpent
shall
bite
them
;
and
if
they
haue
their
conscience
seared
as
it
were
with
an
hot
yron
,
yet
this
plague
shal
take
hold
of
them
,
euen
an
hardned
heart
which
cannot
repent
,
and
so
they
dying
(
for
few
of
them
seeke
to
get
out
of
that
plunge
)
they
doe
most
certainely
perish
vtterly
without
any
recouery
,
being
throwne
into
that
gulfe
that
is
bottomlesse
,
where
is
weeping
and
gnashing
of
teeth
.
And
although
such
ill
disposed
persons
dye
not
alwaies
by
companies
and
multitudes
,
as
they
did
heere
,
and
at
the
flood
in
Noahs
time
,
and
as
it
commeth
often
to
passe
,
according
to
the
occasions
that
are
offered
,
(
and
therefore
it
is
the
lesse
marked
)
yet
he
that
obserueth
it
,
shall
finde
that
they
who
bewray
that
they
are
not
vpright
harted
,
but
dissemblers
and
hollow
,
and
that
they
haue
no
fauour
in
the
Gospell
and
good
things
,
and
by
their
behauiour
,
speech
and
companie
,
doe
testifie
their
bad
liues
;
I
say
such
as
obserue
it
,
shall
find
that
now
one
,
and
then
another
,
and
some
by
one
iudgment
,
and
some
by
another
,
shall
verifie
that
which
I
say
,
namely
,
how
such
pine
and
wanse
away
secretly
in
ignorance
or
impenitencie
,
or
bee
arested
apparently
with
such
visitations
of
God
,
as
in
which
they
testifie
the
same
.
See
my
notes
vpon
the
ninth
chapter
in
the
death
of
Abimelech
and
the
men
of
Shechem
.
The
second
part
of
the
Chapter
.
Vers.
7.
And
Iphtah
iudged
Israel
sixe
yeeres
:
then
died
Iphtah
the
Gileadite
,
and
was
buried
in
one
of
the
cities
of
Gilead
.
8.
And
after
him
Ibzan
of
Bethlehem
iudged
Israel
,
9.
Who
had
thirtie
sonnes
,
and
thirtie
daughters
,
which
he
sent
out
and
tooke
in
thirtie
daughters
from
abroad
for
his
sonnes
.
And
he
iudged
Israel
seuen
yeere
.
10.
Then
Ibzan
died
,
and
was
buried
at
Bethlehem
.
11.
And
after
him
iudged
Israel
,
Elon
a
Zebulonite
,
and
he
iudged
Israel
tenne
yeeres
.
12.
Then
Elon
the
Zebulonite
died
,
and
was
buried
in
Aijalon
,
in
the
countrey
of
Zebulon
.
13.
And
after
him
Abdon
the
sonne
of
Hillel
the
Pirathonite
iudged
Israel
.
14.
And
hee
had
fortie
sonnes
,
and
thirtie
nephewes
that
rode
on
seuentie
asse
colts
,
and
he
iudged
Israel
eight
yeeres
.
15.
Then
area
Abdon
the
sonne
of
Hillel
the
Pirathonite
,
and
was
buried
in
Pirathon
in
the
land
of
Ephraim
,
in
the
mount
of
the
Amalekites
.
IN
these
verses
following
,
is
contained
the
time
of
the
reigne
of
Iphtah
and
Vers.
7.
to
the
end
The
summe
.
diuers
other
,
that
were
Iudges
in
Israel
,
together
with
their
death
and
buriall
in
their
owne
cities
,
where
they
dwelt
and
aboad
in
their
life
time
.
Wherein
that
which
is
said
in
common
of
them
both
,
I
wil
speake
of
ioyntly
,
as
of
the
time
how
long
they
gouerned
,
and
of
their
death
and
buriall
:
for
they
are
all
set
downe
alike
.
Other
things
herein
contained
,
I
will
seuerally
note
as
occasion
shall
be
offered
in
the
text
.
And
first
of
the
time
of
their
being
Iudges
ouer
the
people
.
It
is
said
Iphtah
had
that
place
sixe
yeere
:
Ibzan
seuen
yeeres
:
Elon
tenne
,
Doctrine
in
generall
out
of
all
.
and
Abdon
eight
.
All
which
being
but
one
and
thirtie
,
were
a
small
number
for
foure
to
enioy
the
place
one
after
another
.
Whose
office
,
as
it
was
to
deliuer
the
people
out
of
the
hands
of
their
enemies
,
so
(
doubtlesse
)
they
did
,
if
there
were
cause
,
by
their
being
in
bondage
,
or
else
they
kept
them
in
peace
,
that
they
were
not
oppressed
nor
brought
vnder
of
their
enemies
at
al.
And
that
was
a
great
fauour
of
God
to
Israel
,
that
they
changing
their
Gouernours
so
oft
,
yet
they
are
not
said
betwixt
the
time
of
the
one
and
the
other
to
haue
been
in
their
enemies
hands
;
which
when
it
was
so
,
is
expresly
set
downe
in
the
former
examples
and
stories
.
Thus
the
Lord
hath
blessings
of
all
sorts
for
his
Church
,
&
is
not
willing
to
change
them
into
punishments
,
till
our
abuse
of
them
turne
them
to
our
owne
bane
.
And
as
these
31.
yeeres
of
peace
,
vnder
foure
gouernours
were
granted
to
Israel
,
so
it
was
their
owne
sinne
and
reuolt
from
God
,
which
brought
vpon
them
so
long
or
a
longer
time
of
warre
and
disquiet
:
the
Lord
could
haue
allowed
them
their
peace
without
interruption
,
if
they
could
haue
serued
him
in
it
without
vnsetling
and
wearinesse
.
And
as
he
dealt
with
them
,
so
would
he
with
vs
also
:
who
as
he
hath
vndeseruedly
continued
our
peaceable
daies
euen
in
the
times
of
our
late
change
,
(
a
worke
of
his
most
worthy
to
be
had
in
remembrance
)
so
he
would
haue
freed
vs
from
plagues
and
dearth
also
;
but
in
that
he
hath
allaied
our
peace
with
such
domestical
punishments
,
as
these
late
yeeres
haue
witnessed
,
wee
may
thanke
our selues
,
and
marueile
that
they
haue
been
no
sorer
,
for
(
doubtlesse
)
hee
hath
therein
remembred
mercie
in
iudgement
.
Our
peace
is
from
him
,
our
troubles
wherewith
it
is
accompanied
are
caused
by
our selues
,
and
farre
more
bitter
should
the
cup
be
,
if
we
were
made
Lam.
3.
39.
to
drink
it
,
as
we
haue
tempered
it
:
but
the
Lord
in
mercie
holds
back
from
vs
,
confusion
,
and
bondage
,
to
our
enemies
,
which
hee
inflicted
often
vpon
these
Israelites
.
But
more
particularly
,
this
teacheth
that
it
is
a
great
mercy
of
God
,
when
in
the
change
of
Princes
and
Gouernours
,
there
falleth
not
out
some
great
detriment
and
hurt
to
the
people
,
especially
when
the
changes
are
often
.
For
that
is
counted
a
punishment
,
as
Salomon
saith
.
For
the
Prou.
28.
2.
transgression
of
the
land
,
there
are
many
Princes
:
and
the
state
of
the
Common
wealth
,
if
it
bee
in
peace
and
prosperous
,
is
then
like
to
change
to
the
contrary
.
It
caused
Dauid
when
he
heard
of
the
death
of
Saul
,
who
was
not
very
commendable
in
his
time
,
yea
although
hee
knew
that
hee
himselfe
should
succeed
him
,
it
caused
him
(
I
say
)
to
mourne
with
a
great
lamentation
,
saying
:
Ye
daughters
of
Israel
,
mourne
for
Saul
,
how
much
more
would
2.
Sam.
1.
24.
he
haue
done
so
,
if
he
had
been
religious
and
godly
?
The
same
I
say
of
inferiour
Magistrates
who
helpe
to
vphold
and
countenance
the
Gospell
,
and
doe
maintaine
peace
in
their
precincts
and
corners
where
they
dwell
.
The
losing
of
them
is
with
great
danger
,
besides
feare
of
worse
to
follow
:
and
of
faithfull
Preachers
the
like
may
be
said
also
:
though
there
be
many
instructers
,
yet
there
are
not
many
fathers
:
the
taking
away
of
them
therefore
will
not
be
without
much
cause
of
griefe
also
,
for
who
knoweth
what
shall
1.
Cor.
4.
15.
follow
?
The
vse
is
to
stirre
vs
vp
to
thankfulnes
for
Gods
goodnesse
to
vs
and
our
land
,
in
respect
of
the
late
peaceable
succession
and
present
prosperitie
and
health
of
our
Soueraigne
:
which
indeed
all
are
willing
to
take
part
in
,
but
few
take
the
paines
to
consider
how
much
they
owe
to
God
for
such
a
benefit
as
this
;
which
as
a
knot
containes
in
it
all
the
particular
blessings
which
we
enioy
as
infolded
in
it
.
Much
lesse
doe
they
weigh
that
ouer-ruling
power
of
God
,
which
swept
downe
,
as
a
cobweb
,
the
long
contriued
plots
of
the
Popish
practisers
for
a
forreine
gouernment
,
and
defeated
in
a
moment
and
derided
their
hopes
,
by
setting
the
crowne
vpon
the
head
of
the
true
apparent
Heire
,
our
gratious
Soueraigne
,
without
the
least
contradiction
of
so
many
enemies
.
The
sensuall
abuse
of
this
blessing
,
hath
now
caused
the
Lord
to
abate
somewhat
of
this
his
fauour
,
by
abridging
vs
of
a
part
of
our
hoped
welfare
,
in
the
death
of
our
late
enioyed
noble
Prince
.
The
which
(
among
other
vses
)
ought
to
teach
vs
first
to
bee
earnest
suters
to
God
for
the
long
life
and
prosperitie
of
the
young
Prince
:
secondly
,
to
teach
vs
sobrietie
,
that
seeing
there
fall
out
such
changings
in
our
liues
,
so
that
no
man
knowes
what
shall
come
to
passe
,
&
what
troubles
may
fall
out
in
our
daies
,
therefore
to
set
our
affections
on
things
not
subiect
to
change
,
euen
to
furnish
Col.
3.
1.
our selues
with
knowledge
and
grace
,
whereby
wee
may
bee
fitted
for
the
best
estate
while
wee
liue
,
and
after
death
to
enioy
durable
honour
.
Of
Iphtah
to
say
a
little
particularly
,
when
hee
had
so
many
and
great
Doct.
vers.
7.
troubles
,
for
the
short
time
of
his
abiding
in
his
place
,
as
three
are
set
downe
at
large
:
his
dangerous
battaile
with
the
Ammonites
,
the
vnlooked
for
forgoing
of
his
only
daughter
,
and
this
bitter
prouoking
of
him
by
the
Ephramites
,
this
teacheth
(
besides
that
which
hath
bin
said
hereof
before
,
vers.
2.
)
what
great
afflictions
they
haue
,
who
are
of
calling
and
high
place
in
the
world
,
who
in
comparison
of
many
thousands
are
thought
by
their
wealth
to
haue
a
little
paradise
in
this
life
,
(
and
doe
indeed
enioy
many
outward
priuileges
aboue
other
)
and
what
then
may
the
life
of
meaner
persons
be
accounted
but
a
vale
of
miserie
?
And
especially
the
liues
of
such
I
may
say
,
who
are
in
penurie
and
want
with
many
other
calamities
which
accompanie
it
,
and
yet
haue
no
hope
of
saluation
neither
;
which
were
able
not
a
little
to
asswage
the
force
and
anguish
of
such
tribulations
.
All
which
I
speake
to
shew
how
great
the
madnes
of
men
is
,
and
that
of
all
sorts
and
conditions
,
who
for
all
their
daily
and
manifold
afflictions
which
cannot
be
expressed
,
are
yet
so
wedded
&
glued
to
this
world
:
as
that
they
are
not
fit
to
heare
of
a
departure
from
hence
,
no
nor
to
bee
brought
to
a
sober
and
moderate
vse
of
it
,
nor
by
the
strongest
perswasions
to
looke
after
and
waite
for
immortalitie
,
so
as
they
may
enioy
it
.
Now
let
all
iudge
how
little
cause
they
haue
to
doe
so
.
It
might
bee
thought
a
benefit
,
that
the
long
life
of
man
is
so
shortned
from
nine
hundred
yeeres
to
scarse
halfe
nine
score
,
if
men
duly
weighed
how
euill
they
are
,
as
old
Iacob
told
Pharao
;
Few
and
euill
haue
the
daies
of
thy
Gen.
47.
9.
seruant
been
.
But
oh
,
at
what
a
rate
would
most
men
buy
the
lengthening
of
their
miserie
?
a
madnesse
so
much
the
more
extreame
,
because
they
want
that
which
might
much
allay
the
vanitie
and
vexation
that
falleth
out
in
their
life
,
I
meane
faith
and
grace
.
Others
,
on
the
other
side
,
meeting
with
much
,
yea
and
that
stinging
trouble
in
their
liues
oft
times
,
waxe
discontented
,
desperate
,
and
wearie
of
liuing
,
and
yet
without
all
willingnes
to
dye
,
saue
through
a
necessitie
of
their
owne
making
,
thinking
thereby
to
auoide
that
,
which
they
encrease
thereby
.
A
third
sort
lay
all
their
miseries
vpon
their
pouertie
:
whereas
(
alas
)
if
they
had
the
best
estate
and
happinesse
vpon
earth
,
Iphtah
might
teach
them
,
that
they
should
be
neuer
the
neerer
their
desire
,
for
they
may
haue
sorrow
and
vexation
enough
for
all
their
wealth
.
Now
of
the
death
and
buriall
of
them
I
say
this
:
as
they
all
died
,
with
all
Doct
of
vers
7.
8.
9.
10.
11.
12.
13.
14.
15.
other
vnto
this
day
,
so
it
liuely
admonisheth
that
it
is
the
way
by
which
all
that
yet
remaine
must
goe
,
and
who
knoweth
how
soone
?
that
wee
may
mind
and
prouide
for
it
.
And
as
they
were
buried
in
the
places
where
they
dwelt
,
(
as
Iphtah
in
one
of
the
cities
of
Gilead
,
&c.
)
so
we
should
submit
our selues
thereto
,
with
such
other
abasements
as
accompany
it
,
(
though
flesh
rebell
against
them
)
and
this
wee
should
willingly
doe
for
the
hope
of
the
glorious
resurrection
.
But
of
death
and
buriall
before
.
Thus
much
therfore
be
said
of
the
Iudges
ioyntly
.
Now
this
is
seuerally
said
of
Ibzan
,
that
he
had
thirtie
sonnes
whom
hee
Doct.
vers.
8.
9.
liued
to
marrie
,
and
thirtie
daughters
whom
he
also
bestowed
in
marriage
,
for
so
long
hee
liued
together
with
them
.
And
this
is
set
downe
to
shew
,
that
the
great
number
of
children
is
reckoned
,
as
then
it
was
,
for
one
of
the
great
blessings
of
God
.
Therefore
the
Lord
promised
to
Abraham
his
Gen.
15.
5.
friend
,
that
his
seed
should
be
multiplied
as
the
starres
of
heauen
,
and
as
the
sand
of
the
sea
.
And
so
sung
the
Prophet
in
the
Psalme
:
Thy
wise
shall
be
as
Psal.
128.
3.
the
fruitfull
vine
on
the
sides
of
thine
house
,
and
thy
children
like
the
oliue
plants
round
about
thy
table
:
and
then
he
addeth
this
,
Loe
thus
shall
the
man
be
blessed
,
that
feareth
the
Lord
:
calling
it
not
onely
a
blessing
,
but
more
then
common
.
And
it
doth
the
more
condemne
the
vnthankfulnesse
of
them
who
doe
what
they
can
to
auoid
that
blessing
,
and
doe
of
purpose
shunne
the
occasion
of
hauing
their
part
in
it
,
by
marrying
with
full
purpose
and
resolution
,
where
they
may
be
sure
they
can
haue
no
children
.
Whose
fault
may
be
the
lesse
,
if
it
be
of
simple
ignorance
,
but
else
it
may
be
reckoned
as
a
companion
with
theirs
who
grudge
and
murmur
,
for
that
they
haue
so
many
children
:
which
ariseth
partly
of
distrust
in
Gods
prouidence
,
partly
fearing
that
they
shall
not
haue
wherewith
to
nourish
them
;
partly
of
pride
,
who
see
they
must
pull
downe
their
countenance
,
for
because
of
the
number
of
them
,
and
cannot
set
foorth
themselues
with
the
wealthiest
of
their
condition
,
to
braue
it
iollily
in
the
world
,
for
that
they
be
plucked
downe
with
such
a
companie
of
brats
,
as
they
terme
them
.
And
yet
as
bad
as
these
sorts
are
,
farre
more
grosse
and
barbarous
are
they
,
high
or
low
,
Minister
or
people
,
who
rather
then
their
countenance
should
in
the
least
manner
be
abated
by
mariage
and
multitude
of
children
,
do
not
only
liue
in
continuall
whordome
,
zodomie
,
and
such
like
vnnaturall
and
filthie
vncleannesse
,
but
are
glad
(
though
most
vniustly
and
in
dissimulation
they
doe
it
)
to
be
counted
and
numbred
amongst
them
that
liue
chast
,
which
sinne
shal
bring
the
swifter
damnation
to
them
:
They
are
loth
to
abase
themselues
(
as
they
count
it
)
by
stooping
to
Gods
ordinance
:
but
God
hath
many
waies
to
pull
them
down
,
and
make
them
stoop
(
as
I
haue
noted
in
the
former
chapter
)
though
they
escape
it
one
way
and
time
,
yet
hee
meeteth
with
them
another
:
for
fornicators
and
adulterers
God
wil
iudge
,
as
the
Author
to
the
Hebrewes
saith
,
Heb.
13.
4.
and
the
experiments
thereof
are
infinit
in
all
kinds
of
iudgements
,
by
scripture
and
experience
,
both
of
old
and
daily
:
Although
what
neede
wee
goe
farre
?
That
which
they
shunne
by
their
auoiding
marriage
,
the
most
pull
vpon
themselues
,
by
the
contrary
course
,
as
I
haue
said
.
Now
what
remaineth
,
but
that
they
who
haue
and
count
children
a
blessing
,
endeuour
carefully
to
make
them
the
children
of
God
also
,
that
so
they
may
be
to
them
a
double
blessing
?
Which
is
done
of
few
,
especially
as
the
case
requireth
,
that
is
,
with
carefull
and
constant
looking
to
the
religious
bringing
vp
of
them
,
and
the
marking
of
their
disposition
,
and
the
sinnes
which
they
are
most
prone
and
inclined
vnto
,
that
they
may
in
due
time
and
good
manner
helpe
to
remedie
it
accordingly
.
Another
thing
that
is
seuerall
in
these
verses
,
is
this
,
that
this
Abdon
,
Vers.
13
14.
the
last
that
is
reckoned
,
had
fortie
sonnes
,
and
thirtie
sonnes
sonnes
,
and
these
were
of
place
,
and
some
countenance
,
riding
stately
,
and
not
as
meaner
persons
going
on
foote
.
Whereby
it
appeareth
(
to
say
no
more
of
the
number
of
children
)
that
they
had
peace
then
,
and
were
free
from
oppression
by
the
other
nations
that
dwelt
about
them
.
For
they
must
not
else
haue
had
such
elbow
roome
,
nor
their
libertie
so
to
shew
themselues
boldly
and
openly
,
but
to
hide
their
heads
as
well
as
meaner
persons
,
and
to
lay
their
iollitie
aside
.
For
our
instruction
this
wee
may
learne
,
that
in
the
time
of
peace
,
when
there
is
freedome
from
warre
and
persecution
in
a
land
,
there
is
great
prosperitie
in
euery
kinde
,
as
multitude
of
people
,
building
,
purchasing
,
and
growing
in
wealth
and
promotion
.
For
though
the
plague
and
famine
sometime
sweep
away
&
diminish
the
number
of
people
,
yet
they
through
Gods
goodnesse
not
continuing
long
,
nor
sore
,
are
the
sooner
outgrowne
:
but
the
other
,
I
meane
warre
and
persecution
,
make
strippe
and
waste
,
as
we
say
,
euen
as
the
violent
fire
burneth
all
where
it
commeth
,
and
the
raging
waters
drowne
.
But
when
they
cease
,
there
is
plentie
for
the
most
part
going
with
peace
,
and
there
is
with
both
great
outward
prosperitie
.
Which
is
to
bee
acknowledged
a
singular
great
fauour
of
God
,
and
to
such
as
are
able
to
vse
it
aright
,
it
giueth
much
libertie
and
encouragement
,
to
liue
well
and
happily
.
And
otherwise
what
is
all
iollitie
and
abundance
,
if
we
haue
not
learned
,
and
be
not
fitted
for
the
right
vse
of
it
?
The
which
how
few
regard
or
looke
after
,
but
onely
seeke
to
passe
their
precious
time
,
in
ease
,
vanitie
,
play
,
idlenesse
,
whoring
,
drinking
and
such
like
:
and
the
ciuiller
sort
to
minde
little
else
,
then
to
encrease
and
gather
wealth
,
the
most
of
them
not
knowing
why
,
but
to
content
&
please
themselues
thereby
:
to
Note
.
see
(
I
say
)
how
fondly
,
nay
madly
so
many
doe
vse
this
peace
and
liberty
of
quiet
liuing
;
it
is
much
more
to
be
bewailed
,
then
the
benefit
it selfe
is
to
be
reioyced
for
:
And
to
thinke
,
how
in
this
time
of
peace
,
good
preaching
should
be
in
vse
throughout
all
parts
of
the
land
,
to
hold
downe
Poperie
,
Atheisme
,
prophanenes
and
other
sinne
,
and
that
which
should
be
all
in
all
with
vs
,
to
bring
many
people
to
God
,
and
yet
how
little
is
done
this
way
,
it
cannot
without
much
bewailing
Bee
thought
on
.
Now
if
in
this
earthly
mansion
of
ours
(
wherein
wee
are
absent
from
the
Lord
,
and
liue
as
strangers
for
a
time
)
he
can
allow
his
people
so
liberall
and
comfortable
a
supply
of
earthly
refreshings
meete
for
them
,
vntill
they
shall
no
longer
stand
in
need
of
them
;
then
what
is
like
to
be
their
entertainment
at
home
in
heauen
(
thinke
wee
)
and
what
prouision
will
the
Lord
make
for
them
there
?
where
all
sound
reioycing
is
without
end
or
measure
?
A
great
meanes
(
doubtlesse
)
to
prouoke
them
to
serue
out
their
time
with
cheerefulnesse
and
faithfulnes
,
when
they
consider
that
all
things
are
theirs
,
both
here
and
hereafter
:
all
good
things
serue
to
make
vp
the
happinesse
of
them
who
are
Christs
,
who
is
Lord
of
all
.
And
this
be
said
of
that
which
is
to
be
considered
of
in
these
Iudges
seuerally
and
apart
,
and
so
of
the
whole
chapter
.
THE
SEVENTIE
ONE
SERMON
ON
THE
XIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
1.
But
the
children
of
Israel
continued
to
commit
wickednesse
in
the
sight
of
the
Lord
,
and
the
Lord
deliuered
them
into
the
hands
of
the
Philistims
fortie
yeeres
.
2.
Then
there
was
a
man
in
Zorah
of
the
familie
of
the
Danites
named
Manoah
,
whose
wife
was
barren
,
and
bare
not
.
3.
And
the
Angell
of
the
Lord
appeared
vnto
the
woman
,
and
said
vnto
her
,
Behold
now
thou
art
barren
,
and
bearest
not
:
but
thou
shalt
conceiue
〈◊〉
beare
a
〈◊〉
.
4.
And
now
therefore
beware
that
thou
drinke
no
wine
,
or
strong
drinke
,
neither
eate
any
vncleane
thing
.
5.
For
loe
thou
shalt
conceiue
and
beare
a
sonne
,
and
no
razer
shall
come
on
his
head
:
for
the
child
shall
be
a
Nazarite
vnto
God
from
his
birth
,
and
he
shall
begin
to
saue
Israel
out
of
the
hands
of
the
Philistims
.
HEre
before
I
giue
the
summe
of
this
Chapter
,
as
I
vse
to
do
in
the
entrance
of
euery
Chapter
,
I
will
first
lay
downe
the
short
summe
of
the
foure
Chapters
next
following
;
containing
the
storie
of
Samson
.
And
it
giueth
good
light
to
the
matters
therein
contained
.
This
Chapter
setteth
downe
his
birth
:
the
next
his
mariage
,
the
15.
some
of
his
acts
,
the
16.
his
death
.
For
The
summe
.
the
first
of
these
it
is
said
that
the
Israelites
being
for
their
sins
brought
into
the
hands
of
the
Philistims
,
and
oppressed
by
them
,
Samson
is
promised
of
the
Lord
to
his
parents
,
to
be
borne
as
a
reuenger
of
them
:
and
the
Angell
of
the
Lord
instructing
them
what
to
doe
about
the
child
,
confirmed
the
promise
by
a
signe
,
and
at
the
time
it
was
performed
that
Samson
was
borne
.
Agreeable
hereto
are
the
parts
of
the
Chapter
,
which
are
three
:
first
,
The
The
parts
3.
appearing
of
the
Angell
to
Manoahs
wife
,
with
a
message
to
her
of
a
sonne
,
1
that
she
should
beare
,
to
helpe
Israel
against
the
Philistims
,
to
verse
6.
Then
2
his
second
appearing
to
them
both
together
,
Manoah
and
his
wife
I
meane
,
to
the
fifteenth
verse
.
Lastly
,
the
signe
that
the
Angell
gaue
,
that
the
thing
3
he
promised
should
come
to
passe
,
as
it
did
indeed
of
the
childs
birth
,
and
this
to
the
end
of
the
Chapter
.
The
first
part
of
the
Chapter
.
THe
holy
storie
sheweth
in
this
first
part
of
the
Chapter
,
that
God
sent
Vers.
1.
tidings
and
hope
of
help
against
the
Philistims
,
and
that
is
done
in
this
,
and
these
foure
next
verses
following
:
and
that
was
because
the
people
hauing
fallen
againe
to
prouoke
the
Lord
,
hee
deliuered
them
into
the
hands
of
the
Philistims
,
and
that
for
fortie
yeeres
.
But
here
it
is
said
,
hee
thought
vpon
their
bondage
,
and
went
about
their
deliuerance
.
This
their
bondage
when
it
began
and
ended
,
is
hardly
gathered
for
certaintie
:
but
most
likely
it
began
after
the
death
of
Abdon
,
and
continued
almost
to
the
time
of
Heli.
Of
the
sin
of
Israel
,
that
they
added
to
worke
euill
in
the
fight
of
the
Lord
,
Doct.
vers.
1.
for
so
are
the
words
:
meaning
,
as
they
had
done
before
in
times
past
,
and
as
their
fathers
had
done
before
their
late
peaceable
gouernment
,
so
they
did
now
againe
.
For
this
must
be
vnderstood
of
the
body
of
them
,
not
of
particular
persons
:
who
(
there
is
no
doubt
)
committed
sinnes
against
the
Lord
,
but
not
so
boldly
,
grossely
and
openly
with
consent
.
But
now
they
fell
to
that
,
and
most
like
to
idolatrie
among
the
rest
.
And
now
the
Lord
had
omitted
to
punish
them
,
and
had
giuen
them
peace
,
they
fell
againe
to
their
old
byas
.
This
teacheth
how
naturall
it
is
,
for
all
flesh
to
decline
,
and
to
fall
to
those
sinnes
which
once
they
abhorred
.
Our
latter
works
should
be
better
then
our
former
:
but
how
rare
is
this
to
be
seene
,
no
not
in
the
better
sort
?
no
,
vnlesse
it
be
in
them
,
who
do
obserue
Note
.
their
own
frailtie
,
&
how
many
waies
they
are
ready
to
fall
,
and
lay
daily
for
especiall
grace
of
faith
and
good
gouernment
,
&
knowledge
without
fainting
and
wearines
,
as
at
any
time
they
haue
done
,
since
they
first
began
,
else
I
say
it
is
hardly
to
be
found
.
And
no
lesse
had
need
to
be
done
of
them
,
because
both
old
and
new
prouocations
to
euill
are
so
many
and
strong
,
and
euer
in
the
way
,
that
they
will
otherwise
preuaile
one
time
or
other
.
And
therefore
men
should
know
and
consider
,
that
they
waite
for
a
reward
of
great
price
,
and
no
man
is
crowned
except
hee
striue
for
it
lawfully
,
and
to
the
end
:
therefore
they
should
not
be
weary
of
weldoing
,
neither
faint
in
their
good
beginnings
.
But
(
oh
to
bee
lamented
)
many
of
the
forwarder
sort
in
times
past
,
are
now
growne
to
tempt
God
boldly
,
and
take
vpon
them
to
stint
him
in
their
prayers
and
other
seruice
,
and
detract
from
it
,
and
coldly
goe
about
it
,
much
like
them
who
are
driuen
to
worke
dead
worke
with
their
creditors
,
and
are
constrained
rather
to
pay
them
therby
the
debt
that
they
owe
them
,
then
that
they
haue
any
wages
to
receiue
for
the
same
:
which
kinde
of
worke
,
all
know
how
vnwillingly
and
wearisomly
for
the
most
part
it
is
taken
in
hand
.
And
to
speake
a
word
of
those
who
are
not
ingrafted
into
Christ
at
all
by
faith
,
and
to
shew
how
awkly
they
come
forward
,
in
the
sincere
receiuing
the
doctrine
of
the
Gospell
,
(
though
wee
know
,
and
so
may
they
,
that
the
Lord
beareth
long
with
them
,
to
the
end
Rom.
2.
4.
he
may
bring
them
to
repentance
)
yet
how
many
of
them
may
we
obserue
,
who
though
they
liue
vnder
good
teaching
,
doe
not
verifie
the
Apostles
words
to
Timothy
,
of
the
wicked
&
vngodly
,
viz.
that
both
for
knowledge
,
they
are
euer
learning
,
but
neuer
obtaining
it
,
and
as
for
their
practise
,
they
2.
Tim.
3
7.
waxe
worse
and
worse
,
rather
then
that
they
haue
so
much
as
any
purpose
2.
Tim.
3.
13.
to
set
their
hearts
to
seeke
after
true
repentance
.
For
the
fuller
handling
hereof
,
let
the
reader
looke
backe
into
the
former
Chapters
,
wherein
the
other
reuolts
of
this
people
are
mentioned
.
In
that
it
is
said
,
God
gaue
them
(
when
they
had
thus
prouoked
him
)
into
the
hands
of
the
Philistims
,
as
he
vsed
(
when
they
fell
to
the
like
sinnes
)
to
sell
them
to
other
nations
about
them
;
and
they
and
their
fathers
had
so
often
found
it
so
,
that
they
might
haue
knowne
(
if
they
would
)
that
they
should
finde
some
such
like
thing
againe
as
oft
as
they
reuolted
from
him
.
The
Lords
thus
dealing
with
them
,
I
say
,
not
onely
laieth
foorth
their
boldnes
Doct.
2.
in
sinning
(
which
I
haue
spoken
of
)
but
it
certainly
testifieth
also
what
God
will
doe
to
them
,
and
to
all
others
in
such
a
case
,
to
wit
,
that
hee
will
surely
be
auenged
of
such
his
enemies
,
who
dare
so
boldly
tempt
him
;
yea
one
time
or
other
he
will
most
certainly
doe
it
.
And
so
let
vs
and
especially
such
as
take
aduantage
,
by
deferring
of
Gods
executing
his
iudgement
,
to
settle
themselues
the
more
to
doe
euill
,
let
vs
tell
to
our
owne
hearts
,
and
that
not
doubtingly
,
as
the
woman
answered
of
the
punishment
to
the
Serpent
,
Gen.
3.
3.
which
God
had
certainly
annexed
to
the
eating
the
forbidden
fruite
,
but
assuredly
.
And
this
let
euery
one
that
is
wise
apply
to
himselfe
,
as
a
most
vndoubted
truth
vpon
the
committing
of
those
sinnes
,
to
the
which
hee
is
most
in
danger
,
or
else
hee
must
looke
to
smart
afterward
.
But
of
this
point
and
the
next
in
this
verse
,
namely
that
he
did
so
long
continue
the
people
in
bondage
to
the
Philistims
because
of
their
sinnes
,
I
haue
spoken
in
another
place
.
The
Lord
purposing
to
raise
vp
one
that
should
helpe
his
people
,
doth
Vers.
2.
3.
4.
5.
first
appoint
his
parents
,
and
them
he
mentioneth
and
describeth
in
this
second
verse
:
and
sheweth
in
the
third
,
how
he
sent
word
to
the
woman
by
his
Angell
,
that
she
should
beare
such
a
childe
,
as
should
helpe
to
auenge
their
enemies
:
in
the
fourth
hee
directeth
her
how
to
vse
her selfe
who
should
beare
that
childe
,
and
that
she
should
not
eate
or
drinke
any
forbidden
or
vncleane
thing
:
in
the
fifth
he
shewes
a
reason
hereof
,
to
wit
,
because
the
childe
should
bee
no
common
person
but
a
professed
Nazarite
.
And
therewith
he
declareth
what
he
should
doe
,
that
is
,
begin
to
saue
Israel
out
of
the
hands
of
the
Philistims
.
Touching
the
first
of
these
points
,
of
describing
the
parents
of
Samson
,
I
would
say
the
more
,
but
that
I
see
the
holy
Ghost
omitteth
and
passeth
by
the
commendation
of
their
godlinesse
here
,
which
yet
by
that
which
followeth
appeareth
to
haue
bin
great
.
But
yet
I
will
borrow
somewhat
from
other
places
in
this
chapter
to
this
purpose
.
We
may
obserue
in
Scripture
,
that
vpon
the
like
occasion
sometimes
a
very
liberall
roome
and
commendation
is
allowed
to
the
parents
of
worthie
instruments
.
One
for
all
may
serue
,
of
the
parents
of
Iohn
Baptist
,
Luk.
1.
6.
not
so
much
described
by
circumstance
of
place
and
outward
condition
,
as
by
their
grace
and
godlines
.
This
is
here
omitted
,
and
yet
so
as
by
the
sequell
of
the
historie
in
this
chapter
,
it
may
appeare
they
were
a
worthie
couple
:
and
the
holy
Ghost
(
as
it
were
)
leauing
it
to
the
discretion
of
the
reader
,
to
make
vp
their
description
by
the
good
fruites
and
effects
which
are
after
recorded
of
them
both
,
as
(
God
willing
)
shall
be
noted
out
of
the
text
,
I
doe
here
make
mention
of
it
,
as
being
to
good
purpose
,
in
the
first
mentioning
of
them
.
Briefly
then
,
let
vs
note
from
this
practise
of
the
spirit
of
God
,
how
much
it
auaileth
to
the
due
setting
out
of
a
good
posteritie
,
to
see
from
what
manner
of
parents
they
are
descended
,
(
the
godly
progenitors
,
being
the
crowne
of
a
good
progenie
)
especially
if
the
vnworthinesse
,
and
vnsutablenes
of
the
yonger
,
depriue
them
not
of
that
honour
which
their
elders
haue
purchased
for
them
.
The
godly
parents
are
the
roote
whence
the
children
(
euen
Exod.
20.
by
promise
and
couenant
,
Exod.
20.
)
are
to
deriue
blessing
vpon
themselues
,
if
they
bee
faithfull
.
Hence
is
it
,
that
all
beleeuers
are
honoured
with
the
spirituall
priuiledge
of
being
the
sonnes
of
faithfull
Abraham
:
a
greater
by
farre
then
to
bee
his
degenerate
children
by
carnall
propagation
,
Iohn
4.
Secondly
,
this
insinuateth
to
Parents
the
dutie
of
care
and
gouernement
:
seeing
when
the
children
are
named
(
as
in
the
booke
of
Kings
commonly
)
there
the
parents
are
set
in
the
forefront
,
to
beare
the
blame
,
or
to
carrie
away
the
honour
:
if
their
children
deserue
well
,
they
may
claime
the
praise
of
it
iustly
,
as
a
blessing
and
rewarde
of
their
education
:
to
the
shame
I
speake
it
of
such
loose
persons
,
as
whose
childrens
religion
shameth
the
ignorance
and
vngodlinesse
of
their
parents
.
Thirdly
,
this
redoundeth
to
the
honour
of
God
,
and
his
faithfulnesse
,
when
one
posteritie
after
another
,
for
some
generations
shall
bee
found
to
know
the
God
of
their
fathers
:
in
whose
steps
to
walke
it
is
to
them
a
worthy
commendation
before
men
,
but
much
more
in
the
sight
of
God
,
as
Timothy
a
godly
childe
and
grandchild
,
2.
Tim.
2.
5.
is
commended
.
Secondly
here
,
in
that
the
Lord
doth
raise
a
deliuerer
out
of
the
tribe
of
Doct.
verse
2.
and
the
rest
.
Dan
,
in
which
this
place
Zorah
was
,
neere
to
Eshtaol
,
and
verse
25.
sheweth
;
this
tribe
being
one
of
the
meanest
:
It
teacheth
that
God
will
serue
himselfe
by
the
meaner
sort
as
well
as
by
the
mightier
and
greater
,
when
it
pleaseth
him
.
For
if
he
furnish
them
with
gifts
fitting
,
for
that
he
setteth
them
about
(
whereof
they
are
as
capeable
as
the
other
)
thereby
he
enables
them
for
the
worke
,
which
not
their
birth
or
wealth
alone
can
doe
,
as
we
haue
seene
before
.
Therefore
it
is
not
for
vs
to
scorne
and
reproach
such
,
whom
the
Lord
by
their
gift
will
exalt
,
though
this
be
to
be
added
,
that
neither
meane
nor
mighty
shall
haue
any
cause
in
the
end
to
reioyce
in
their
preferment
,
otherwise
then
they
haue
well
and
rightly
vsed
their
place
,
and
themselues
in
it
with
their
gifts
.
And
as
I
haue
said
of
outward
place
and
aduancement
in
the
world
;
so
I
say
of
inward
grace
and
gifts
of
the
spirit
.
That
euen
out
of
the
meane
or
middle
sort
of
people
,
the
Lord
chuseth
many
,
yea
most
to
be
heires
of
saluation
:
and
to
vse
our
Sauiours
words
,
Matth.
11.
to
be
seasoned
Matth.
11.
5.
with
the
Gospell
by
beleeuing
(
for
so
I
expound
the
words
.
)
And
doubtlesse
in
comparison
of
these
,
few
great
ones
are
called
:
nay
many
1.
Cor.
1.
26.
who
haue
striuen
against
mediocritie
of
estate
(
which
yet
Agur
preferreth
as
the
best
to
serue
God
in
)
they
haue
forsaken
their
owne
mercy
.
See
more
in
the
tenth
chapter
,
1.
2.
3.
verses
thereof
.
The
Angell
speaketh
to
her
of
her
barrennesse
,
that
she
might
receiue
the
Doct.
vers.
3.
message
of
bearing
a
childe
more
thankefully
and
ioyfully
,
for
barrennesse
in
those
daies
was
generally
holden
a
kinde
of
curse
,
as
I
noted
in
chap.
12.
the
end
,
and
fruitefulnesse
a
blessing
:
but
wee
see
that
God
turneth
this
curse
to
a
blessing
,
and
it
was
counted
no
doubt
by
this
woman
,
a
great
worke
of
his
mercy
,
that
hee
gaue
a
childe
to
her
being
barren
,
as
well
as
of
his
power
,
as
Dauid
reckons
it
.
Thus
doth
the
Lord
make
way
for
the
thankfull
entertaining
of
his
mercies
,
by
laying
before
vs
our
want
and
insufficiencie
:
Psal
113.
end
.
Luk.
1.
37.
and
yet
all
is
little
enough
to
procure
that
affection
,
(
except
it
be
a
little
at
first
)
for
in
a
very
short
time
our
mindes
are
changed
with
the
time
,
and
we
rather
looke
vpon
that
we
enioy
,
then
looke
backe
vpon
our
former
penurie
,
or
the
author
of
our
change
.
So
that
the
Lord
is
faine
to
vpbraide
vs
,
by
his
vndeserued
kindenesse
(
as
hee
did
Dauid
by
his
taking
from
the
sheepefold
)
in
stead
of
reaping
the
fruite
thereof
in
praise
and
dutie
:
which
is
verified
well
in
many
of
them
that
haue
mourned
and
complained
long
of
the
heauie
burden
that
oppressed
their
conscience
(
which
they
feared
,
as
Hezekiah
once
did
,
that
they
should
neuer
bee
eased
of
)
and
at
length
met
with
such
comfort
,
as
they
long
wished
for
:
for
although
at
the
first
obtaining
Esay
38.
10.
thereof
,
they
indented
with
God
,
that
hee
should
bee
all
in
all
with
them
,
yet
in
time
they
haue
worne
out
the
remembrance
of
such
kindenes
,
as
Pharaohs
butler
did
Iosephs
.
Let
such
and
all
others
whose
conscience
Gen.
40.
23.
Note
.
beares
them
witnesse
,
that
the
Lord
hath
made
them
fruitfull
of
barren
,
(
in
what
kinde
soeuer
)
but
that
they
haue
brought
forth
sower
grapes
,
and
wilde
oliues
,
and
made
themselues
barren
againe
of
fruitfull
:
let
them
(
I
say
)
looke
backe
and
view
the
matter
yet
better
,
and
pay
their
rearedges
which
they
are
run
into
with
God
,
lest
at
length
they
wish
they
had
bin
beholding
to
God
for
lesse
,
except
their
fruit
might
haue
made
the
Lord
(
as
I
may
say
)
beholding
to
them
for
more
then
they
haue
yeelded
.
To
him
that
Luk.
8.
18.
hath
shall
be
giuen
:
hee
shall
receiue
fauour
vpon
fauour
,
that
keepes
the
old
in
precious
remembrance
and
regard
,
occupying
for
him
whose
the
talents
are
which
are
occupied
:
whereas
he
who
hath
not
,
shall
forgoe
still
,
till
he
haue
lost
all
:
that
is
,
he
that
hath
forgotten
him
of
whom
he
receiued
that
which
hee
hath
,
shall
both
lose
that
for
which
he
hopeth
,
yea
and
the
principall
to
which
he
hath
.
This
for
one
point
.
Besides
,
by
this
example
,
the
Lord
sheweth
vs
,
how
hee
turneth
his
chastisements
Doct.
2.
in
verse
.
3.
to
benefits
vnto
his
people
,
as
the
issue
of
Iobs
afflictions
witnesseth
.
For
if
they
from
whom
he
taketh
away
any
good
things
,
and
correcteth
,
receiue
not
greater
outward
benefits
then
they
forgoe
;
yet
if
they
waite
on
God
,
they
shall
haue
proofe
of
the
graces
that
are
in
them
,
as
faith
,
patience
,
and
obedience
(
as
oft
I
haue
already
noted
in
this
booke
)
which
are
farre
more
sweete
to
them
then
any
outward
libertie
which
they
lose
and
forgoe
.
So
then
let
the
people
of
God
prouide
to
walke
before
him
with
vprightnesse
,
and
they
shall
see
whether
their
life
bee
not
replenished
with
comforts
,
and
they
followed
with
many
a
token
from
God
of
his
loue
to
them
,
and
pleasure
in
them
,
by
all
which
they
shall
finde
their
daies
vpon
earth
to
be
sweetely
passed
,
and
they
exceedingly
well
prouided
for
,
till
they
be
taken
to
glorie
.
The
Angell
in
prescribing
to
the
woman
,
that
shee
should
drinke
no
Doct.
vers.
4.
5.
wine
,
nor
eate
no
vncleane
thing
said
so
,
because
the
childe
that
she
should
beare
,
should
be
a
Nazarite
to
the
Lord
:
who
(
by
the
law
of
the
Nazarite
)
was
himselfe
to
bee
tied
to
certaine
ceremonies
,
for
that
time
of
his
so
being
:
the
one
was
that
he
should
(
also
)
abstaine
from
wine
;
secondly
,
that
no
rasor
should
come
on
his
head
;
thirdly
,
that
hee
should
not
touch
or
come
neere
any
dead
body
:
of
this
reade
further
in
the
booke
of
Numbers
.
Now
a
Nazarite
was
one
that
was
separated
from
others
,
and
more
particularly
Numb.
62.
&c.
such
a
one
as
serued
the
Lord
in
a
more
strict
manner
then
other
did
:
as
for
Samson
,
who
was
to
continue
this
estate
throughout
his
life
,
he
was
a
peculiar
person
and
therefore
a
type
of
Christ
,
not
onely
in
death
,
and
that
most
victorious
,
but
euen
in
life
,
wherein
our
Sauiour
fulfilled
all
righteousnesse
.
The
signification
of
the
Nazarite
was
this
,
that
the
Lord
would
haue
all
that
come
neere
vnto
him
,
and
will
be
in
his
seruice
,
to
be
separated
from
the
common
sort
,
which
doe
not
examine
their
waies
after
the
rules
of
Gods
word
,
but
walke
after
their
owne
hearts
desire
.
And
hereby
,
and
vnder
a
ceremony
,
hee
requireth
that
of
his
,
which
in
plaine
words
he
doth
elsewhere
;
saying
,
ye
shall
therefore
be
perfect
as
your
father
in
heauen
is
perfect
:
also
purifie
your selues
euen
as
I
am
pure
:
Be
mercifull
euen
as
your
1.
Pet.
1.
16.
heauenly
father
;
And
be
ye
holy
,
for
I
am
holy
.
Insomuch
that
in
another
place
he
saith
,
without
holinesse
,
no
man
shall
see
the
Lord
.
And
the
signification
Heb.
12.
4.
of
the
Nazarite
,
doth
exclude
all
that
are
vncleane
and
vnsanctified
,
from
the
Lords
presence
,
fauour
and
seruice
.
True
it
is
,
the
ceremoniall
rule
is
abolished
:
for
in
the
Church
of
the
new
testament
,
it
is
not
permitted
to
any
man
to
vowe
any
regular
seruing
of
God
according
to
outward
obseruances
and
orders
,
with
placing
any
religion
therein
;
no
not
so
much
as
to
retaine
the
obseruation
of
the
Nazarite
,
much
lesse
to
inuent
new
rites
and
orders
,
and
yet
such
are
holden
the
onely
religious
men
and
women
at
this
day
in
the
church
of
Rome
,
as
haue
solemnely
entred
into
some
order
or
other
(
as
they
haue
many
confused
orders
of
their
owne
forging
)
and
therein
ayme
at
perfection
.
But
to
let
these
and
their
disorders
goe
:
the
equitie
of
this
institution
still
remaineth
firme
,
and
bindeth
vs
.
For
the
Lord
will
haue
all
his
to
know
,
that
they
are
not
set
here
to
liue
,
no
nor
to
serue
him
as
they
list
,
or
bee
as
seruants
that
be
at
their
owne
hands
,
but
hee
tieth
them
to
a
rule
and
an
order
,
according
whereto
he
will
haue
them
to
walke
.
But
this
rule
is
spirituall
first
,
then
vniforme
,
and
bindeth
all
without
exception
.
Rom.
12.
1.
The
summe
whereof
is
(
as
I
haue
said
)
to
giue
vp
themselues
in
bodie
2.
Cor.
7.
1.
and
soule
to
the
Lord
in
all
inward
subiection
of
heart
and
outward
obedience
of
life
strictly
:
with
clensing
themselues
of
all
superfluitie
and
filthinesse
of
either
body
or
minde
.
The
ceremonies
also
here
required
to
be
vsed
of
the
Nazarite
,
had
their
signification
:
those
which
are
mentioned
in
the
text
are
these
two
:
the
one
,
the
suffering
of
the
haire
of
his
head
to
growe
and
not
to
be
cut
off
,
for
the
2
time
that
their
vow
of
being
Nazarites
remained
,
for
they
vowed
it
either
for
a
certaine
number
of
daies
,
moneths
or
yeares
.
But
when
their
vow
was
at
an
end
,
and
the
time
of
keeping
it
expired
;
at
the
offering
of
sacrifice
and
burning
the
flesh
in
the
fire
,
they
cut
off
their
haire
and
burnt
it
in
the
same
fire
.
And
after
that
they
were
free
,
and
returned
to
their
former
course
of
life
.
Although
it
was
otherwise
with
Samson
:
for
he
was
by
the
Lord
appointed
a
Nazarite
for
his
whole
life
:
though
that
was
not
according
to
the
common
manner
of
being
made
Nazarites
.
The
signification
of
it
was
,
that
much
time
should
not
be
taken
vp
in
too
nicely
trimming
and
looking
to
our
bodies
,
seeing
we
know
they
must
be
consumed
to
the
earth
,
and
become
wormes
meate
;
and
therefore
a
ridiculous
folly
to
forget
that
,
and
to
please
our selues
in
such
deceiueable
fancies
.
And
also
when
the
minde
is
set
curiously
on
that
worke
,
as
it
is
a
dangerous
token
of
pride
,
so
it
bewrayeth
that
it
slenderly
regardeth
the
inward
apparrelling
of
it
.
But
as
this
nicenes
and
curiositie
in
the
weaker
sexe
(
who
spend
too
many
good
houres
,
vainely
and
vnfruitefully
in
this
kind
)
argueth
pride
&
folly
:
so
there
is
a
foule
abuse
in
men
about
this
matter
,
and
that
is
their
disguised
wearing
of
long
haire
.
I
thinke
there
are
few
of
them
who
will
defend
themselues
by
the
practise
of
Nazarites
:
if
they
did
,
yet
the
world
would
conuince
them
,
as
being
(
for
the
most
part
)
furthest
off
from
the
strict
worship
of
God
,
and
sincere
walking
after
his
will
,
as
the
Nazarites
did
:
if
they
doe
not
also
mocke
and
skorne
those
that
embrace
it
.
Me
thinkes
it
is
strange
,
and
argueth
somewhat
more
then
common
for
the
badnesse
thereof
,
that
among
many
changes
of
corrupt
English
fashions
,
worne
out
and
expired
,
yet
this
vnnaturall
fashion
(
as
Paul
calles
it
)
for
a
man
to
weare
long
〈◊〉
,
1.
Cor.
11.
14.
hath
suruiued
them
all
.
I
know
some
nourish
it
for
amarous
lightnesse
of
minde
:
others
as
a
supposed
ornament
to
their
person
,
or
marke
of
gent●ie
;
or
at
least
imitation
of
gentlemen
.
These
,
as
I
thinke
,
might
more
wisely
forbeare
it
now
,
(
seeing
it
is
become
the
fashion
and
habite
of
the
basest
swaggerers
and
ruffians
,
and
the
diuels
marke
which
he
hath
set
vpon
many
that
wil
not
be
reformed
)
then
at
the
first
,
when
they
vsed
it
,
either
as
ensigne
or
ornament
.
It
was
the
speech
of
a
worthie
and
reuerend
Iudge
of
the
land
,
That
the
vse
of
the
long
locke
was
first
taken
vp
by
branded
fellowes
,
for
a
couer
of
their
shame
.
And
that
honourable
personage
in
his
circuit
,
sitting
in
the
place
of
iustice
,
vpon
malefactors
,
practised
according
to
the
former
obseruation
:
commanding
all
whom
he
saw
beset
with
such
deformed
haire
,
to
be
immediatly
cut
or
shorne
,
whether
to
discouer
their
eare
marke
,
or
to
shame
their
vnseemely
guise
,
I
know
not
.
And
yet
many
of
them
(
farre
enough
from
Nazarites
all
may
thinke
)
set
as
much
by
their
haire
,
as
if
they
had
put
religion
therein
,
and
were
as
loth
to
haue
sheares
or
rasor
to
come
vpon
it
.
The
signification
of
the
abstaining
from
wine
or
strong
drinke
,
was
not
3
simply
to
forbid
the
vsing
of
it
to
all
(
for
wee
see
in
Nehemiah
the
Lord
giueth
Nehe
8.
10.
his
people
libertie
to
eate
of
the
fatte
,
and
drinke
of
the
sweete
)
but
it
was
commanded
them
that
were
Nazarites
,
for
the
time
that
they
continued
so
,
to
abstaine
therefrom
:
the
signification
(
I
say
)
thereof
was
,
to
teach
Gods
people
,
that
they
should
auoide
all
excesse
that
way
,
lest
thereby
they
should
dull
and
blunt
the
powers
of
their
mindes
,
and
so
they
must
of
necessitive
vse
them
to
shamefull
ends
,
which
were
giuen
them
to
farre
more
excellent
purposes
:
which
I
say
to
the
iust
condemning
of
all
beastly
drunkards
,
and
such
as
are
their
pot
companions
,
though
they
can
better
beare
drinke
without
open
disguising
of
themselues
,
then
the
other
:
who
yet
spending
their
time
wickedly
,
and
in
needelesse
and
brutish
deuouring
of
it
,
are
nothing
inferior
to
them
in
sinning
:
but
in
sundry
respects
are
much
worse
then
many
of
them
.
But
of
this
sinne
by
other
occasion
I
haue
spoken
.
This
particularly
be
said
of
the
rule
of
Nazarites
,
and
the
caueats
thereof
:
more
generally
this
I
adde
to
the
former
,
that
by
these
prohibitions
and
such
like
,
the
Lord
would
teach
vs
,
in
how
high
account
hee
hath
an
heart
well
mortified
and
purged
from
the
drosse
and
superfluitie
of
lusts
and
concupiscence
which
it
is
stuffed
withall
.
Wee
see
how
he
enioyneth
his
Nazarites
not
so
much
actuall
worship
,
as
a
straight
restraint
of
the
flesh
from
all
vnlawfull
excesse
,
which
he
shadoweth
out
by
these
two
,
of
diet
,
and
d●cking
the
body
,
&
abstinence
in
both
.
Doubtlesse
if
it
were
possible
for
a
man
,
to
equall
the
Angels
in
obedience
,
and
cheerefulnesse
,
readinesse
and
integritie
of
seruice
,
yet
if
it
were
possible
againe
,
that
the
olde
man
with
his
desires
and
passions
,
might
still
remaine
aliue
with
them
,
as
wrath
,
malice
,
couetousnesse
,
vncleanenesse
,
hollownesse
,
loosenesse
,
pride
,
vncharitablenesse
,
an
vnruly
tongue
,
&c.
the
religion
of
this
man
were
altogether
vaine
.
There
are
reasons
of
this
:
1.
The
Lord
saith
,
Sonne
giue
m●e
thy
Prou.
23.
26.
heart
,
he
meaneth
not
a
rotten
heart
and
corrupt
(
he
needs
it
not
)
but
an
heart
well
searched
,
and
well
drained
from
sinfull
affections
and
lusts
:
such
an
heart
he
calleth
for
,
and
chuseth
.
For
he
knowes
,
that
where
a
mortified
Note
.
heart
is
,
there
also
is
an
heart
quickned
to
the
life
of
God
,
and
the
more
fit
for
dutie
,
both
within
and
without
.
2.
The
chiefe
seruice
of
God
is
inward
;
and
this
inward
stands
especially
in
repentance
,
which
first
consisteth
in
the
change
of
the
euill
habites
and
qualities
of
the
soule
,
ere
new
be
put
in
.
For
no
man
grafteth
vpon
a
rotten
stocke
;
nor
puts
new
wine
into
old
vessels
.
3.
A
christian
man
fetch
surer
euidence
from
hence
of
his
reformation
,
then
from
any
particular
dutie
to
the
affirmatiue
commandements
of
the
morall
law
:
and
more
soundly
distinguisheth
himselfe
from
an
hypocrite
.
I
seperate
not
the
parts
of
repentance
,
but
diuide
the
false
from
the
sound
by
this
rule
:
many
a
good
Christian
is
behinde
hand
in
this
worke
(
and
euer
shall
be
,
for
no
man
is
pure
)
and
hardly
forgoes
some
one
or
few
old
relikes
of
Adam
:
and
therefore
looke
how
much
a
man
profiteth
in
this
peece
of
religion
,
so
much
hee
groweth
more
truely
religious
.
The
vse
is
,
that
they
who
haue
chosen
the
easier
course
of
seruice
,
I
meane
Note
.
to
doe
good
duties
,
doe
better
tend
that
other
part
of
christianitie
,
which
hath
been
lesse
regarded
by
them
;
and
that
they
trauaile
in
denying
themselues
,
ouercomming
their
passions
,
abstaining
from
,
and
crucifying
their
corrupt
nature
,
where
it
is
strongest
in
them
,
and
so
shall
their
religion
prosper
,
and
better
beseeme
them
.
For
though
it
be
the
harder
part
of
the
two
,
yet
time
bestowed
therein
,
will
counteruaile
the
labour
most
plentifullie
.
And
for
a
good
man
to
be
a
debter
to
any
lust
,
is
most
vnseemely
,
but
to
be
Rom.
8.
12.
a
seruer
,
fulfiller
,
and
obeyer
thereof
,
and
to
haue
the
weapons
of
sinne
still
vnmortified
,
and
fighting
in
him
against
righteousnesse
(
as
Paul
speakes
)
is
monstrous
:
Thus
much
of
the
Nazarite
.
In
this
verse
,
the
Angell
telleth
the
office
of
the
childe
that
should
bee
Doct.
vers.
5.
borne
,
to
wit
that
when
he
should
come
to
age
fit
for
it
,
he
should
begin
to
deliuer
his
people
from
the
bondage
of
the
Philistims
.
Wherein
the
Lord
declareth
his
tender
loue
and
care
of
his
people
:
who
when
they
are
oppressed
and
in
tribulation
,
doth
pitie
them
,
and
thinketh
euen
before
,
of
easing
and
redressing
their
sorrowes
;
whereby
he
would
draw
them
to
relenting
for
their
sinne
,
and
to
be
ashamed
of
their
prouoking
of
him
to
punish
them
,
and
of
the
hardning
of
their
hearts
,
by
lying
still
in
their
offences
,
without
humbling
themselues
and
crying
to
the
Lord
for
mercy
and
deliuerance
.
And
if
yee
aske
why
hee
doth
not
as
well
take
them
out
of
their
Obiect
.
troubles
,
as
well
as
he
pitieth
them
therein
,
and
why
he
suffered
this
people
to
lye
in
bondage
so
long
to
their
enemies
,
till
Samson
grew
vp
and
was
able
to
deliuer
them
.
I
answere
:
he
were
willing
and
ready
to
doe
it
,
and
much
Answ.
more
,
if
it
might
be
good
for
them
;
but
that
cannot
be
,
while
they
still
harbour
and
nourish
their
sinnes
,
but
they
would
procure
vpon
themselues
greater
vexation
by
continuing
their
wicked
course
,
if
the
Lord
should
deliuer
them
,
before
they
repent
for
the
same
,
as
hath
bin
often
proued
by
the
example
of
these
Israelites
,
crying
for
ease
,
but
neuer
heard
,
till
by
repentance
Iudg.
10.
16.
the
Lord
was
grieued
for
their
miserie
.
So
that
Gods
suffering
their
oppressions
to
hold
them
vnder
a
long
time
,
as
this
his
people
was
by
theirs
,
namely
from
the
birth
of
Samson
,
till
hee
came
to
mans
estate
,
and
after
;
it
was
not
for
that
he
taketh
pleasure
in
afflicting
his
,
(
hee
professeth
the
contrary
)
but
it
is
for
that
they
relent
not
,
neither
cast
themselues
down
before
Lam
3.
33.
him
,
to
draw
compassion
from
him
,
by
their
lamenting
after
him
.
And
therfore
1.
Sam.
7.
2.
their
long
abiding
vnder
their
tribulations
,
doe
argue
exceeding
hardnes
of
heart
in
them
,
whereby
they
procure
the
same
.
And
whereas
men
cauill
with
God
,
and
say
they
cannot
bow
their
own
Obiect
.
hearts
,
nor
force
them
to
relent
,
God
must
soften
them
and
breake
them
,
or
else
he
is
the
author
of
their
miserie
.
I
answere
,
they
can
binde
heauie
burthens
Answ.
vpon
his
shoulders
,
which
themselues
will
not
take
vp
with
the
least
of
their
fingers
.
And
that
appeareth
by
the
slight
account
they
make
hereof
,
and
their
dealing
so
carelesly
in
so
weightie
a
matter
.
For
although
the
Lord
can
pull
out
the
stone
of
the
heart
(
as
the
Prophet
speakes
)
and
make
Ezek.
36.
26.
it
an
heart
of
flesh
:
yet
if
this
were
the
thing
they
desired
,
they
would
first
apply
themselues
to
that
grace
of
his
,
which
is
able
to
worke
this
effect
in
them
,
and
then
put
ouer
and
commend
the
blessing
of
their
labor
to
God
:
which
while
they
neglect
to
doe
,
they
haue
that
within
them
which
shall
witnesse
against
them
,
to
be
the
wilfull
causes
of
their
own
desolation
.
The
Lord
is
not
bound
to
them
,
in
the
least
respect
,
to
minister
the
meanes
of
the
word
,
in
afflictions
,
benefits
,
examples
,
help
by
others
,
much
lesse
grace
to
be
humbled
and
repent
.
Therefore
in
that
they
vse
none
of
these
ordinances
of
his
,
to
the
wholesome
ends
to
which
they
are
appointed
,
the
sin
is
theirs
:
he
is
guiltlesse
,
in
that
he
hath
offered
them
more
faire
,
then
themselues
were
willing
to
accept
of
.
Neuer
did
the
Lord
leaue
any
to
himselfe
,
hardned
and
impenitent
,
who
desired
to
profit
vnder
his
doctrine
and
discipline
.
Therefore
let
men
beware
they
ouerreach
not
themselues
in
their
subtiltie
:
for
as
bold
as
they
are
in
speech
here
,
yet
when
they
come
to
answer
the
Lord
face
to
face
,
they
shall
be
dumbe
:
and
of
their
own
mouthes
shall
the
Lord
condemne
them
.
To
the
which
end
more
might
be
added
,
if
the
point
came
not
so
often
to
hand
throughout
this
booke
,
as
oft
as
the
relapses
of
the
people
are
mentioned
.
See
also
the
first
branch
of
the
doctrine
vpon
the
7.
8.
9.
verses
of
the
former
chapter
.
Thus
much
of
the
first
part
.
The
second
part
of
the
Chapter
.
Vers.
6.
Then
the
wife
came
and
told
her
husband
,
saying
,
A
man
of
God
came
vnto
me
,
and
the
fashion
of
him
was
like
the
fashion
of
the
Angell
of
God
exceeding
fearefull
:
but
I
asked
him
not
whence
he
was
,
neither
told
he
me
his
name
.
7.
But
he
said
vnto
me
,
Behold
thou
shalt
conceiue
,
and
beare
a
sonne
,
and
now
thou
shalt
drinke
no
wine
,
nor
strong
drinke
,
neither
eate
any
vncleane
thing
:
for
the
childe
shall
be
a
Nazarite
to
God
,
from
his
birth
to
the
day
of
his
death
.
8.
Then
Manoah
prayed
to
the
Lord
and
said
,
I
pray
thee
my
Lord
,
let
the
man
of
God
whom
thou
se●test
,
come
againe
now
vnto
vs
,
and
teach
vs
what
wee
shall
doe
vnto
the
childe
when
he
is
borne
.
9.
And
God
heard
the
voyce
of
Manoah
,
and
the
Angell
of
God
came
againe
to
the
wife
,
as
she
sate
in
the
field
,
but
Manoah
her
husband
was
not
with
her
.
10.
And
the
wife
made
haste
,
and
ranne
and
shewed
her
husband
,
and
said
vnto
him
,
Behold
the
man
hath
appeared
vnto
me
that
came
vnto
me
to
day
.
11.
And
Manoah
arose
and
went
after
his
wife
,
and
came
to
the
man
and
said
vnto
him
,
Art
thou
the
man
that
spakest
vnto
the
woman
?
and
he
said
,
Yea.
12.
Then
Manoah
said
,
Now
let
thy
saying
come
to
passe
:
but
how
shall
we
order
the
childe
and
doe
vnto
him
?
13.
And
the
Angell
of
the
Lord
said
vnto
Manoah
,
The
woman
must
beware
of
all
that
I
said
vnto
her
.
14.
She
may
eate
of
nothing
that
commeth
of
the
vine
tree
:
she
shall
not
drinke
wine
,
nor
streng
drinke
,
nor
eate
any
vncleane
thing
:
let
her
obserue
all
that
I
haue
commanded
her
.
NOw
it
followeth
how
the
Angell
appeared
the
second
time
,
and
that
Vers.
6.
to
15.
The
summe
.
to
them
both
,
to
wit
,
Manoah
and
his
wife
:
and
that
was
thus
.
She
like
a
good
wife
went
and
told
her
husband
,
that
such
an
one
,
some
Prophet
or
man
of
God
appeared
to
her
,
and
told
her
of
such
a
thing
,
and
what
she
should
doe
,
but
she
said
,
she
answered
nothing
to
him
againe
.
Then
Manoah
besought
the
Lord
,
that
he
might
come
againe
,
and
hee
appeared
againe
to
the
woman
,
who
immediatly
went
and
called
her
husband
,
who
finding
the
man
of
God
in
the
field
,
asked
of
him
,
both
of
the
former
message
,
which
he
had
brought
to
his
wife
,
and
also
what
they
should
do
to
the
child
,
when
it
should
be
borne
,
and
he
answered
him
,
euen
as
he
had
before
said
to
his
wife
.
Here
the
woman
in
her
telling
her
husband
of
the
messenger
,
describeth
him
thus
:
The
fauour
of
the
man
of
God
(
saith
she
)
that
appeared
to
me
,
was
(
as
an
Angell
of
God
)
fearefull
;
for
so
the
Hebrew
word
is
translated
,
which
signifieth
also
wonderful
:
and
so
it
is
like
she
said
and
meant
,
though
it
be
translated
fearefull
.
And
to
preuent
all
doubts
and
suspitions
,
further
she
telleth
him
,
that
neither
she
knew
him
,
nor
from
whence
hee
was
,
neither
did
he
tell
her
his
name
.
But
this
onely
hee
said
to
her
,
that
she
should
beare
a
sonne
,
and
she
must
abstaine
from
wine
,
and
eate
no
vncleane
thing
,
for
the
childe
should
be
a
Nazarite
from
his
birth
vnto
his
death
.
But
let
vs
now
peruse
these
verses
throughout
more
fully
.
Touching
that
Doct.
vers.
6.
which
she
vttereth
of
the
reuerend
presence
of
the
Angell
,
I
will
not
insist
in
it
,
hauing
elsewhere
noted
the
substance
thereof
.
I
begin
with
this
sixth
verse
,
where
first
know
we
this
,
that
the
woman
by
and
by
going
to
her
husband
simply
,
to
signifie
the
matter
to
him
,
as
soone
as
she
receiued
the
message
,
which
equally
concerned
them
both
,
did
as
became
a
good
wife
.
For
so
it
behoueth
that
married
couples
should
communicate
their
mindes
one
to
another
,
matrimony
being
a
societie
betwixt
two
,
as
if
they
were
but
one
.
Ephe.
5.
31.
For
they
ought
to
haue
their
fellowship
together
in
imparting
heauenly
things
one
with
another
,
and
earthly
also
,
euen
as
there
were
both
,
in
this
matter
:
heauenly
,
seeing
the
message
came
in
the
name
of
God
and
from
heauen
;
earthly
,
seeing
it
was
of
and
about
a
temporall
comfort
or
blessing
pertaining
to
this
life
,
to
wit
,
of
the
bearing
of
a
sonne
.
This
example
betwixt
two
godly
couples
,
doth
commend
to
vs
the
sociable
and
kind
agreement
and
liuing
together
in
mariage
,
that
both
be
of
one
minde
in
good
things
,
and
shew
foorth
their
inward
consent
in
affection
,
by
the
tokens
of
communion
in
outward
things
concerning
them
both
,
as
Abraham
and
Sarah
,
Isaac
and
Rebecca
,
with
many
other
did
.
And
as
God
hath
commanded
that
it
should
be
thus
:
so
in
like
manner
it
standeth
with
all
sound
reason
,
that
they
who
are
so
neerely
linked
together
in
cohabitation
and
fellowship
,
should
be
neerely
affected
,
and
agree
together
most
kindly
.
Therefore
Salomon
wisheth
the
husband
to
reioyce
in
his
wife
,
and
that
she
should
Prou.
5.
19.
be
as
the
louing
Hinde
and
pleasant
Roe
before
him
.
And
so
we
should
see
cause
why
mariage
should
bee
counted
a
singular
benefit
,
as
the
Scripture
calleth
it
.
Concerning
the
which
,
though
some
couples
voide
of
religion
,
haue
some
shadow
hereof
,
seeing
they
agree
in
vpholding
the
familie
,
and
in
gathering
wealth
one
with
the
other
:
yet
they
are
out
and
in
,
their
loue
is
not
constant
,
but
full
of
vnsoundnes
,
dislikes
,
dissimulation
,
inconstancie
,
and
vnquietnes
;
for
they
want
the
principall
,
which
is
some
true
measure
of
the
feare
of
God
,
for
that
is
the
chiefe
staier
of
debate
,
and
the
nourisher
of
true
loue
betwixt
them
:
which
should
therefore
be
laid
for
at
their
first
comming
together
,
or
else
will
hardly
be
wrought
in
them
after
.
But
this
kinde
agreement
betwixt
couples
,
is
so
farre
from
the
most
,
that
strangenes
and
wearines
one
of
the
other
,
doth
soone
meete
with
them
,
with
other
blemishes
Note
.
manifold
,
which
deface
the
beautie
of
mariage
exceedingly
.
And
yet
lest
while
I
vrge
this
consent
,
some
couples
should
catch
more
libertie
then
I
or
the
Lord
allow
them
,
let
me
adde
that
their
agreement
must
be
in
things
warrantable
,
or
else
they
rather
band
themselues
together
against
the
Lord
,
and
abuse
his
ordinance
.
For
they
are
not
yoked
together
,
that
they
may
ioyne
their
wits
&
wils
to
do
mischief
,
as
Ahab
and
Iezabel
,
Ananias
and
Saphira
,
which
is
not
to
be
helpers
of
each
other
,
(
as
they
come
together
to
that
end
)
except
it
be
to
euill
and
to
hell
.
This
I
say
,
because
many
couples
are
neuer
at
one
,
but
when
they
consent
in
euill
:
then
they
are
as
close
as
barke
and
tree
,
where
they
should
differ
and
disswade
each
other
:
but
in
good
duties
their
mutuall
affections
are
so
farre
from
ioyning
,
that
they
are
repugnant
and
diuided
each
from
other
as
farre
as
may
bee
.
By
vertue
of
this
holy
concord
,
great
is
the
blessing
,
and
sweete
is
the
fruite
of
this
ordinance
.
In
all
duties
of
the
familie
,
as
education
of
children
,
in
all
actions
of
Gods
worship
,
in
the
workes
of
loue
to
the
Saints
,
in
the
vse
of
their
lawfull
liberties
,
&c.
with
freedome
of
minde
,
what
ioy
and
contentment
ariseth
in
this
vnanimitie
and
amitie
betweene
them
?
which
otherwise
is
much
impeached
.
And
the
fruite
of
this
accompanieth
them
in
their
inward
troubles
of
mind
,
and
outward
crosses
of
body
and
estate
:
the
one
being
strengthened
,
comforted
,
resolued
,
and
holpen
by
the
wisedome
,
knowledge
and
assistance
of
the
other
.
Yea
surely
the
precious
memorie
of
this
agreement
remaineth
as
a
pledge
in
the
bosome
of
the
suruiuor
,
when
death
hath
made
a
breach
betweene
them
.
But
woe
to
him
that
is
alone
:
double
woe
to
couples
that
are
diuided
:
where
the
one
scorneth
to
communicate
with
the
other
:
and
the
wife
chuseth
any
to
breake
her
minde
to
,
rather
then
her
husband
.
But
(
to
returne
)
as
the
woman
is
to
bee
commended
for
telling
her
husband
;
so
the
more
she
deserueth
it
,
seeing
that
the
partie
that
appeared
to
her
,
was
taken
of
her
to
be
a
man
,
and
his
message
to
her
,
being
barren
,
was
,
that
she
should
beare
a
childe
.
This
might
haue
raised
strange
thoughts
in
her
,
as
doubting
&
wondring
how
this
should
be
;
and
some
woman
would
haue
concealed
such
a
matter
,
lest
her
husband
should
haue
had
her
in
iealousie
and
suspition
about
it
:
and
againe
,
seeing
that
if
he
should
haue
heard
of
such
a
matter
by
some
other
and
not
by
her
,
it
might
haue
been
hardlier
taken
of
him
against
her
.
Betweene
these
contrary
motions
and
conceits
,
some
woman
(
I
say
)
would
haue
been
held
in
suspense
,
or
would
haue
chosen
silence
as
the
safest
:
but
she
dealt
simply
,
and
did
the
best
in
opening
it
to
him
.
And
this
teacheth
that
in
faithfulnes
about
the
mariage
bed
,
there
should
be
such
holy
loialtie
and
agreement
betwixt
couples
,
that
there
may
not
be
the
least
doubting
one
of
anothers
faithfulnes
,
neither
any
occasion
offered
of
the
contrary
,
neither
any
suspition
about
it
.
Which
by
their
religious
and
oft
confirming
one
another
,
in
their
faithfull
keeping
of
couenant
,
and
concerning
all
things
else
betwixt
them
,
and
the
free
opening
of
their
mindes
each
to
other
,
and
their
agreeing
together
in
holy
duties
and
exercises
of
religion
,
might
easily
be
.
But
where
are
these
to
bee
found
almost
among
the
better
sort
?
but
to
be
sure
they
be
reiected
of
the
common
sort
,
and
thereby
it
may
easily
be
iudged
what
manner
of
life
they
leade
.
Of
this
I
say
the
lesse
,
because
all
will
graunt
,
that
if
this
amitie
ought
to
be
betwixt
them
in
all
actions
mutually
concerning
each
other
,
then
especially
in
that
office
which
is
most
essentiall
and
naturall
to
mariage
.
And
the
Greeke
word
,
which
Paul
vseth
in
the
former
text
,
I
meane
beneuolence
,
although
it
doe
admit
a
composition
of
two
words
,
which
signifie
to
be
well
minded
,
yet
more
properly
it
is
deriued
from
the
word
that
signifieth
a
bed
,
as
noting
that
this
containeth
the
other
smaller
beneuolences
vnder
it
.
In
saying
to
her
husband
,
that
she
did
not
once
aske
the
man
of
God
,
from
whence
he
came
,
nor
hee
told
not
her
his
name
,
for
it
was
needlesse
:
3
let
vs
bee
taught
by
both
,
not
to
stay
in
company
needlesly
,
and
especially
men
with
women
,
and
most
of
all
alone
without
other
company
,
&
where
they
may
be
in
danger
of
doing
or
taking
euill
,
or
giuing
occasion
of
suspecting
Note
.
any
such
thing
to
other
.
Oh
the
infinite
mischiefe
that
hath
been
wrought
hereby
,
I
meane
by
the
idle
and
needlesse
meeting
and
tarrying
together
of
men
first
,
whereby
one
draweth
another
to
some
euill
or
other
;
and
much
more
of
men
and
women
,
whereby
much
whoredome
hath
bin
committed
,
(
yea
and
much
that
was
neuer
thought
of
before
:
)
as
by
Elies
sonnes
meeting
women
in
the
Tabernacle
,
which
although
it
was
lawfull
,
yet
they
abused
it
monstrously
.
Particularly
,
let
women
learne
of
the
Shunamite
,
2.
King
.
4.
15.
2.
King
.
4.
that
comely
modestie
and
shamefastnes
which
is
fitter
for
their
sexe
,
then
that
boldnes
and
lightnes
,
which
the
most
of
them
bewray
,
when
they
are
in
the
companies
,
wherein
they
dare
shew
themselues
.
This
woman
therefore
being
called
to
Elisha
his
chamber
(
and
yet
not
alone
neither
,
but
his
seruant
standing
by
)
came
before
him
,
and
stood
in
the
doore
,
that
is
,
she
went
not
to
him
,
but
stood
aloofe
,
as
became
a
sober
Matrone
.
But
those
daies
are
past
:
modestie
is
a
burthen
to
many
women
,
and
further
then
feare
or
shame
restraines
them
,
grace
and
wisedome
there
is
little
in
some
of
them
to
doe
it
,
as
may
testifie
when
the
other
bands
are
shaken
off
.
The
last
thing
in
this
verse
is
,
her
sparines
of
speech
to
the
Angell
;
She
4
asked
him
not
any
question
,
but
rested
in
the
message
.
The
little
time
she
staied
in
his
companie
she
spent
in
hearing
and
marking
,
pondring
(
as
Mary
Luke
1.
29.
did
)
not
inquiring
and
descanting
about
it
.
Admirable
is
it
that
a
weake
woman
,
hearing
a
report
of
a
thing
so
strange
,
so
vnlikely
,
and
yet
so
pleasing
,
and
that
from
a
man
that
she
knew
not
,
should
not
once
moue
a
question
.
A
lesse
occasion
by
many
degrees
,
had
been
enough
to
haue
set
some
womans
tongue
on
endlesse
running
,
and
her
eye
and
minde
on
rouing
and
casting
:
but
then
we
must
thinke
(
if
she
had
bin
of
this
humour
)
an
Angell
of
glorie
had
not
bin
sent
to
her
.
Oh
rare
woman
,
which
maist
set
both
men
and
women
to
schoole
,
to
learne
sobrietie
.
If
Eue
had
been
as
wise
,
she
had
preuented
a
great
deale
of
woe
,
from
her selfe
and
vs
.
Curiositie
is
a
foule
blemish
in
a
man
,
but
a
far
greater
in
a
woman
:
and
as
this
woman
was
chast
,
so
she
was
of
few
words
,
and
both
goe
well
together
:
For
she
in
the
Prouerbs
who
is
described
to
be
light
footed
and
fugitiue
,
oftner
and
more
in
Prou.
7.
11.
12.
the
houses
of
others
then
her
owne
,
is
taxed
also
to
be
light
tongued
,
and
talkatiue
.
This
iangling
and
prating
of
women
(
a
vice
so
detested
in
them
by
Paul
)
was
neuer
more
rife
in
any
age
then
ours
.
And
(
which
is
to
be
lamented
)
it
is
a
disease
incident
to
such
as
(
otherwise
)
are
not
of
the
worst
sort
neither
:
and
all
because
it
is
an
impotencie
and
intemperancie
,
which
issueth
from
the
weaknesse
of
their
sexe
(
in
great
part
)
which
they
thinke
no
discredit
to
themselues
,
because
it
is
another
nature
vnto
them
.
It
is
a
nature
vnto
them
indeed
,
but
a
corrupt
one
,
which
must
be
spied
in
time
by
those
that
are
wise
,
and
corrected
.
I
will
not
say
,
that
such
are
not
fit
for
Angels
company
,
they
beseeme
not
the
company
of
a
discreete
or
graue
man
:
for
a
wise
person
would
soone
be
wearie
of
them
,
though
themselues
haue
no
stay
of
their
vnruly
member
,
till
their
breath
faile
them
,
or
they
be
put
to
silence
:
no
more
then
the
wheeles
of
a
Iacke
,
till
the
plummets
be
vpon
the
ground
.
I
need
not
amplifie
this
:
I
wish
that
all
praters
and
tatlers
were
but
galled
and
gagged
with
this
example
here
,
and
in
the
middest
of
their
worke
,
made
but
to
see
their
face
in
this
glasse
,
which
I
think
would
trouble
them
more
,
then
the
glasse
which
the
old
Curtizan
once
looked
in
,
and
beholding
her
wrinkles
and
spots
therein
,
crackt
it
asunder
because
it
was
so
true
a
mirrour
.
In
this
verse
is
shewed
,
how
she
told
her
husband
what
the
man
of
God
Vers.
7.
said
to
her
of
the
birth
of
the
childe
,
and
what
she
should
doe
her selfe
,
as
we
heard
before
verse
4.
and
5.
of
the
which
I
haue
spoken
there
:
for
this
is
a
repeating
of
the
same
things
.
Onely
this
wee
may
learne
by
Manoahs
wife
,
to
report
and
relate
things
truly
and
aright
as
they
were
done
,
or
as
wee
heard
them
related
vnto
vs
.
For
through
forgetfulnesse
,
carelesnesse
,
or
of
a
worse
meaning
,
things
are
carried
in
such
sort
oft
times
,
that
by
vntruths
and
lyes
told
out
,
much
strife
and
contention
ariseth
,
which
bring
and
cause
great
trouble
and
annoyance
.
An
example
of
many
,
may
that
be
of
Ziba
,
his
false
report
to
Dauid
of
Mepbibosheth
,
that
he
refused
to
goe
with
Dauid
against
Absolom
,
when
hee
himselfe
withheld
his
beast
from
him
,
at
such
time
as
he
would
full
gladly
haue
gone
,
and
whereon
he
should
ride
,
because
he
was
lame
.
Another
is
that
of
the
Iewes
slandering
our
Sauiour
,
2.
Sam.
16.
3.
that
he
said
,
Destroy
the
Temple
,
and
in
three
dayes
I
will
reare
it
againe
.
Whereas
hee
said
destroy
this
Temple
,
meaning
his
body
:
so
they
that
Matth.
26.
61.
compared
with
Iohn
2.
19.
23.
Iohn
21.
23.
hearing
Christ
say
of
his
beloued
disciple
Iohn
,
If
I
will
that
hee
abide
till
I
come
,
what
is
that
to
thee
,
&
c
?
gaue
it
forth
erroniously
,
that
hee
said
,
I
will
that
hee
abide
till
I
come
,
and
so
gathered
that
Iohn
should
not
dye
.
Concerning
this
soundnesse
and
fidelitie
in
reports
hearing
,
bearing
and
telling
,
this
I
say
,
that
he
must
bee
a
man
well
ballanced
with
grace
,
and
girded
with
veritie
,
as
a
peece
of
his
christian
furniture
,
who
lesse
or
more
lieth
not
open
to
the
diuell
in
this
kinde
,
who
will
doe
much
to
make
them
that
goe
for
professors
,
to
lose
the
credite
of
their
godlinesse
.
Was
it
not
a
goodly
ornament
for
the
old
Prophet
(
whose
honour
is
to
be
true
of
his
word
)
1.
Kings
13.
18.
to
be
taken
in
a
lye
,
both
warpe
and
woofe
,
making
and
telling
?
Was
it
not
a
sweete
nosegay
to
the
Church
,
thinke
wee
,
that
two
great
and
forward
professors
,
should
be
drawne
forth
and
censured
for
lyars
,
I
meane
Ananias
Acts
5.
9.
and
his
wife
?
Euen
christians
rake
vp
the
common
scumme
and
scurfe
of
the
age
they
liue
in
:
and
hauing
heard
reports
,
doe
out
of
a
corrupt
vanitie
,
or
a
leaud
and
sinister
intent
,
altogether
corrupt
the
truth
and
text
thereof
with
glosses
and
comments
,
additions
and
detractions
of
their
owne
making
,
Psalm
.
15.
this
is
no
good
signe
of
a
man
that
shall
dwell
with
God
,
if
we
may
collect
by
contraries
.
If
the
Lord
require
that
wee
bee
wise
,
and
beware
Psalm
.
15.
2.
of
beleeuing
euery
thing
,
lest
we
become
reporters
of
an
vntruth
vnwillingly
:
how
shall
they
escape
that
cast
each
tale
in
their
owne
mould
,
and
hammer
it
in
their
owne
forge
,
ere
they
giue
it
out
?
and
when
it
is
broched
,
it
is
no
more
like
that
which
they
heard
from
another
,
then
an
apple
is
to
an
oyster
,
as
the
speech
is
.
Whereas
the
breast
of
each
honest
man
should
be
an
harbour
for
truth
to
lodge
in
:
and
should
be
as
precisely
carefull
to
see
it
safely
deliuered
and
vttered
forth
,
as
of
a
pledge
or
secret
pawne
left
him
by
his
friend
.
And
let
this
worke
a
detestation
of
this
Popish
practise
of
lying
and
giuing
foorth
reports
(
yea
and
coyning
them
oft
times
)
which
they
thinke
will
make
for
their
vantage
,
not
onely
falsely
,
but
so
incredibly
,
and
shamelessely
,
that
the
very
hearers
blush
for
shame
thereof
.
It
hath
been
,
is
,
and
euer
will
bee
,
one
of
the
rotten
pillars
wherewith
they
stay
vp
their
kingdome
and
maintaine
their
diuelish
doctrine
.
But
here
I
ende
.
THE
SEVENTIE
TWO
SERMON
ON
THE
XIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
IT
appeareth
that
Manoah
beleeued
his
wife
,
and
therefore
Vers
8.
9.
10.
hee
prayed
to
the
Lord
,
that
the
man
might
appeare
againe
to
them
,
who
had
brought
the
message
to
his
wife
,
that
they
might
not
be
left
in
doubt
what
they
should
doe
to
the
childe
,
euen
as
they
beleeued
him
that
it
should
be
borne
.
And
the
Lord
heard
his
prayer
and
sent
him
againe
vnto
them
:
and
hereby
it
was
that
the
man
of
God
appeared
the
second
time
,
as
in
this
second
part
of
the
chapter
may
be
seene
.
In
that
Manoah
gaue
credite
to
his
wife
,
as
appeareth
by
his
prayer
,
to
Doct.
vers.
8.
send
him
to
them
againe
,
we
see
that
there
was
faithfulnesse
and
trustinesse
betwixt
them
,
in
that
as
shee
reported
the
message
by
and
by
that
was
brought
vnto
her
,
so
hee
beleeued
it
at
her
mouth
accordingly
.
A
liuely
glasse
for
couples
to
looke
in
,
to
direct
them
in
this
poynt
,
how
they
should
Note
.
be
true
and
trustie
one
to
the
other
:
according
to
that
which
Salomon
speaks
Prou.
31.
10.
of
a
faithfull
wife
,
Prou.
31.
That
her
husbands
heart
resteth
in
her
:
and
a
man
would
thinke
,
that
there
had
need
to
bee
no
lesse
betwixt
them
,
who
must
liue
for
their
whole
life
time
together
.
And
much
wearinesse
and
discontentment
must
there
of
necessitie
bee
betwixt
them
otherwise
;
as
they
finde
,
who
respect
not
grace
chiefely
in
their
matches
,
but
either
to
satisfie
their
eye
,
saying
with
Samson
,
giue
me
her
for
she
pleaseth
me
:
or
else
make
them
vp
for
wealth
,
or
begin
their
marriage
in
a
worse
manner
then
by
Note
.
both
the
former
.
Such
finde
litle
trustinesse
one
at
ahothers
hand
,
as
appeareth
within
a
small
time
after
:
who
yet
haue
that
which
they
sought
,
and
reape
the
fruite
of
their
owne
labours
;
when
they
meete
with
many
curses
in
their
matches
,
euen
as
God
hath
foretold
them
.
But
of
this
I
will
adde
no
more
here
,
hauing
so
oft
spoken
of
it
.
And
it
is
well
to
be
marked
,
that
in
this
doubtfull
case
of
the
childes
bringing
Doct.
2.
vp
,
about
which
they
were
carefull
,
but
yet
knowing
not
what
to
doe
;
in
this
doubt
,
I
say
,
he
therefore
prayeth
to
the
Lord
,
for
direction
by
the
appearing
againe
of
the
Angell
,
for
he
knew
that
God
would
not
leaue
them
in
suspence
,
about
such
a
thing
as
he
would
haue
them
doe
.
Which
should
teach
vs
,
that
in
all
difficulties
and
doubts
,
as
well
as
in
other
troubles
,
wee
should
seeke
to
God
to
guide
and
assist
vs
:
they
being
matters
in
doing
whereof
,
we
must
giue
proofe
of
a
good
conscience
,
both
as
Iehosophat
did
,
2
Chron.
20.
2.
Ps●lm
.
50.
15.
and
as
the
Lord
commandeth
in
the
Psalme
:
saying
,
Call
on
mee
in
the
time
of
trouble
,
&c.
We
can
skill
to
complaine
and
make
our
moane
,
to
euery
one
that
wee
meete
with
,
what
heauy
affliction
haue
befalne
vs
,
who
yet
cannot
helpe
vs
,
but
rather
increase
our
sorrowes
;
but
with
God
,
to
whom
they
should
chiefely
complaine
,
and
make
their
moane
,
men
haue
no
acquaintance
.
But
as
it
is
with
them
in
this
,
that
they
bee
strangers
to
him
,
euen
so
they
haue
helpe
,
and
thriue
accordingly
.
Let
the
reader
see
chap.
1.
2.
and
often
in
this
booke
,
touching
this
argument
,
as
also
the
next
poynt
,
which
is
answerable
thereto
.
As
he
sought
to
the
Lord
,
so
hee
obtained
that
which
he
asked
,
to
teach
Doct.
vers.
9.
that
it
is
not
in
vaine
to
pray
,
and
as
he
seeing
that
God
hauing
sent
to
them
a
strange
and
vnusuall
message
,
which
Manoah
did
not
well
vnderstand
,
knew
hee
would
not
leaue
him
in
suspence
and
feare
,
but
would
make
his
minde
knowne
to
them
more
perfectly
,
and
therefore
prayed
in
faith
:
in
like
manner
we
are
to
doe
;
to
beleeue
that
we
shall
obtaine
that
which
we
pray
for
.
He
must
pray
in
faith
,
and
wauer
not
,
saith
Saint
Iames
,
and
in
an
Iam.
1.
6.
Iam.
5.
15.
other
place
,
It
is
the
prayer
of
faith
that
must
saue
.
And
Saint
Paul
saith
,
that
we
cannot
call
vpon
him
,
in
whom
we
beleeue
not
.
Which
I
say
,
both
because
Rom.
10.
14.
that
is
no
prayer
but
babling
,
that
is
voyde
of
faith
,
and
also
for
that
such
prayer
of
faith
,
euen
by
one
,
much
more
by
many
,
being
seruent
,
obtaineth
most
vnlikely
things
at
Gods
hands
.
And
in
all
difficulties
,
this
is
the
speediest
remedy
,
(
both
because
for
the
time
present
,
it
easeth
the
heart
well
,
and
for
the
time
to
come
,
giueth
hope
of
redresse
one
way
or
other
)
Note
.
and
vnburdeneth
the
minde
of
that
vnprofitable
heauinesse
which
cloggeth
it
,
and
deteineth
it
from
being
well
occupied
.
Although
more
particularly
,
the
occasion
that
mooued
Manoah
hereto
,
was
a
trouble
which
concerned
the
married
estate
;
which
howsoeuer
it
neuer
falleth
out
(
in
this
kinde
)
now
adaies
to
couples
:
yet
in
stead
thereof
,
many
other
doe
,
as
care
of
bringing
vp
the
children
,
employing
them
in
the
fittest
trade
of
life
,
bestowing
them
in
marriage
;
defraying
the
charge
of
housekeeping
,
with
many
more
such
.
In
all
which
are
there
not
many
difficulties
,
feares
,
and
doubtings
,
which
arise
in
the
minds
of
carefull
and
tender
Parents
and
gouernours
?
Yes
doubtlesse
,
and
such
I
meane
,
so
daily
and
successiue
,
that
they
will
breede
no
small
distemper
,
inwardly
by
fretting
,
carking
and
contriuing
:
nor
disturbance
in
the
family
by
impatience
and
discord
,
if
a
wise
course
be
not
taken
to
stay
and
preuent
the
one
and
the
other
.
Now
what
course
can
bee
like
this
of
Manoah
,
who
being
troubled
about
a
message
,
which
God
had
sent
him
,
doth
repaire
to
the
same
God
,
and
desireth
him
to
free
him
from
the
feare
and
doubt
which
hee
had
caused
:
so
should
the
husband
and
wife
do
together
,
that
seeing
the
Lord
is
the
ordainer
of
marriage
,
the
blessing
of
posteritie
is
from
him
,
and
he
hath
vndertaken
to
prouide
for
them
and
theirs
to
many
generations
that
feare
him
:
therefore
it
would
please
the
Lord
to
giude
them
in
their
gouernement
,
to
frame
their
mindes
to
patience
and
contentednesse
in
their
crosses
,
to
giue
a
blessing
to
their
education
and
care
of
their
children
,
to
blesse
their
labours
and
callings
,
that
there
may
bee
sufficiencie
,
and
in
a
word
to
shew
them
the
best
way
or
issue
out
of
those
troubles
of
household
and
familie
,
which
vnsettle
and
disquiet
them
.
A
man
would
thinke
it
were
a
iollie
ease
(
in
such
cases
)
to
haue
God
a
mans
friend
,
ouer
it
is
with
them
,
that
neither
haue
God
nor
friend
to
counsell
them
,
but
vncomfortably
to
beare
their
burdens
by
their
owne
strength
,
which
none
at
all
is
able
to
doe
.
The
Angell
at
the
prayer
of
Manoah
,
appearing
againe
to
the
woman
in
the
field
without
her
husband
,
she
made
hast
to
tell
her
husband
that
he
appeared
Vers.
10.
againe
to
her
,
as
hee
had
done
that
day
already
;
which
newes
shee
knew
would
not
a
little
ioy
his
heart
,
and
ease
him
of
much
doubting
that
troubled
him
.
And
this
teacheth
the
wife
another
dutie
to
her
husband
,
to
fulfill
his
ioy
,
and
to
doe
the
things
that
may
make
him
cheerefull
and
a
glad
man
,
as
farre
as
she
is
able
:
as
on
the
other
side
,
the
husband
should
,
yea
and
that
much
more
,
doe
the
like
to
her
againe
.
And
such
countenance
,
gesture
and
speech
,
with
their
whole
carriage
should
be
betweene
them
,
as
might
free
them
from
feare
or
doubt
of
heartie
loue
and
kindenesse
,
but
rather
by
all
good
occasions
,
might
make
one
another
ioyfull
.
As
for
brawling
,
chiding
,
Note
.
prouoking
each
other
,
or
secret
dislikings
,
tetches
,
or
conceits
,
which
might
cause
the
same
,
though
there
will
neuer
want
occasions
;
nay
if
they
should
,
yet
the
euill
heart
ministreth
too
many
,
they
(
I
say
)
should
be
farre
from
them
,
especially
from
nestling
,
and
being
seated
in
them
.
Therefore
Salomon
speaking
of
such
a
woman
,
saith
of
her
thus
:
Who
shall
finde
a
vertuous
Prou.
31.
10.
woman
?
For
her
price
is
farre
aboue
the
pearles
.
The
heart
of
her
husband
trusteth
in
her
,
euen
as
hers
also
should
rest
in
him
:
for
they
haue
many
other
troubles
,
and
such
also
as
accompanie
marriage
,
so
that
they
haue
little
neede
to
trouble
one
another
also
,
but
ought
euery
way
to
allay
Note
.
and
stoppe
occasions
,
or
to
remooue
them
by
their
sweete
and
christian
societie
and
liuing
together
.
And
therefore
it
is
most
absurd
,
that
one
of
them
should
doe
that
,
which
may
grieue
the
other
;
but
monstrous
that
one
should
seeke
to
vexe
the
other
.
And
indeed
,
where
both
are
of
one
minde
,
and
will
,
in
good
things
,
this
is
no
difficult
matter
,
thus
to
ioyne
and
worke
together
that
naturall
loue
and
content
in
each
other
,
and
so
(
which
is
the
fruite
thereof
)
ioy
and
peace
in
the
good
successe
they
haue
in
their
endeauours
and
affaires
,
may
be
procured
and
augmented
,
I
say
among
such
as
be
of
one
sound
minde
,
it
is
more
easilie
obtained
(
though
the
best
had
need
to
watch
for
such
grace
,
that
ficklenesse
,
estrangement
and
wearinesse
,
doe
not
breake
in
)
but
how
shall
this
bee
found
among
other
couples
,
wholely
corrupt
,
and
voide
of
goodnesse
,
such
as
the
greatest
number
is
?
Surely
not
easilie
,
especially
if
trials
come
(
for
alas
the
worst
make
a
shift
to
please
each
other
while
they
prosper
)
as
we
see
in
that
foolish
woman
,
Iobs
wife
,
who
while
things
went
well
with
them
,
is
not
said
to
haue
broken
out
so
grossely
,
but
seeing
her
husband
plunged
into
miserie
,
added
to
his
sorrow
by
her
vnseasonable
speech
,
whereas
shee
should
then
(
aboue
all
other
times
)
haue
spake
somewhat
in
season
,
to
haue
comforted
him
,
when
all
other
outward
helps
failed
.
No
man
(
saith
the
Apostle
)
euer
hated
his
owne
flesh
,
but
nourished
and
cherished
it
:
so
that
selfeloue
might
somewhat
perswade
this
dutie
,
that
couples
should
seeke
the
peace
and
welfare
of
each
other
.
And
if
the
example
of
our
Lord
Iesus
may
preuaile
(
as
we
know
married
persons
are
sent
to
that
rule
to
learne
of
him
)
then
let
them
consider
,
how
tenderly
hee
careth
for
his
Church
and
spouse
,
by
all
meanes
procuring
delight
to
her
,
and
auoiding
molestation
from
her
,
saying
:
I
charge
you
wake
not
my
spouse
Cant.
3.
5.
till
she
please
.
This
charinesse
and
care
of
remoouing
all
such
things
out
of
the
way
,
as
might
cause
each
others
heauinesse
and
griefe
,
and
bearing
the
burthen
of
each
other
,
that
the
afflicted
partie
might
bee
eased
,
is
the
best
way
to
witnesse
in
them
this
sympathie
of
affection
,
and
like
mindednesse
.
Now
when
Manoah
commeth
to
the
Angell
to
be
satisfied
in
his
doubt
,
Verse
11.
marke
the
manner
of
his
speech
:
he
vseth
no
long
circumstance
,
but
directly
goeth
to
the
matter
.
Art
thou
the
man
(
saith
hee
)
that
appeared
to
the
woman
?
Such
was
the
simplicitie
of
that
age
,
that
one
might
aske
of
another
that
which
concerned
them
,
and
be
answered
.
How
farre
was
that
from
the
practise
of
our
time
?
for
now
there
is
much
courtesie
,
glosing
and
coloured
hypocrisie
and
subtiltie
,
but
little
good
meaning
and
honest
simplicitie
:
neither
shall
a
man
be
sure
of
the
minde
of
his
neighbour
,
when
he
hath
faire
words
enough
tending
that
way
.
A
shew
of
loue
but
with
dissimulation
.
Rom.
12.
9.
Touching
vnfaithfulnesse
in
dealings
and
conuersation
among
men
,
I
haue
elsewhere
spoken
chap.
12.
2.
3.
to
the
which
this
as
a
limme
thereof
may
bee
added
,
which
I
am
to
speake
of
,
to
wit
,
vnfaithfulnesse
in
speech
.
Both
are
birds
hatcht
in
the
same
neast
of
a
false
&
deceitful
heart
,
I
meane
as
well
Ioabs
curtesie
to
Abner
,
as
Zibas
fidelitie
to
Mephibosheth
.
It
is
an
equall
2.
Sam.
3.
27.
2.
Sam.
16.
3.
ornament
to
a
christian
(
say
they
what
they
can
,
that
mislike
the
olde
fashion
)
to
be
a
plaine
dealing
and
a
plaine
spoken
man
;
for
both
argue
he
is
a
plaine
hearted
man
.
He
that
carieth
with
him
an
heart
and
an
heart
,
carieth
Note
.
1.
Chron.
12.
33
about
him
,
a
tongue
and
a
tongue
,
an
hand
and
an
hand
,
all
double
and
dissembling
,
all
abominable
to
the
Lord
,
as
Salomon
faith
.
For
though
the
clouen
footed
beast
was
cleaner
then
the
whole-houed
,
yet
the
clouen
hearted
and
clouen
tongued
man
is
more
vncleane
to
him
,
then
the
single
heart
,
and
the
vniforme
tongue
.
In
which
respect
the
Iewes
were
brought
vp
to
hate
doublenesse
and
falsehood
by
the
forbidden
types
of
Plowing
with
two
kindes
of
beasts
,
wearing
two
kindes
of
stuffe
,
and
sowing
two
Leuit.
19.
19.
kindes
of
graine
,
to
wit
,
at
the
same
plough
,
in
the
same
garment
,
and
in
the
same
field
.
But
wee
at
this
day
haue
both
abrogated
ceremony
and
substance
too
for
the
most
part
:
and
though
(
as
in
other
points
,
so
in
this
)
we
hold
,
that
generally
the
equitie
of
morall
commandements
is
eternall
,
yet
in
particular
,
this
plaine
hearted
and
faithfull
communicating
and
dealing
of
men
together
,
is
abolished
,
as
if
it
had
been
a
meere
ceremony
.
True
it
is
,
men
haue
not
quite
forgotten
ceremonies
in
this
dutie
,
but
their
new
found
ceremonies
haue
eaten
vp
the
old
substance
sheere
,
euen
as
the
leane
kine
deuoured
the
fatte
in
Pharoahs
dreame
,
I
meane
this
,
the
affected
apish
Gen.
41.
4.
or
complementall
speeches
of
the
most
men
,
haue
quite
consumed
the
trueth
,
simplicitie
and
honestie
of
the
heart
,
that
should
bee
found
among
them
.
I
mislike
not
seemely
and
courteous
speech
,
if
it
carrie
with
it
the
colour
and
temper
of
the
heart
,
but
I
meane
that
which
Salomon
speakes
of
in
Psalm
.
55.
22.
the
Prouerbs
,
when
the
words
are
soft
as
butter
and
oyle
,
sweete
as
honey
,
but
the
heart
is
sharpe
as
a
sword
,
and
bitter
as
wormewood
,
and
hath
seuen
abominations
in
it
.
Indeed
I
confesse
all
haue
not
in
them
this
cursed
habit
(
it
commonly
being
the
cloake
of
the
malicious
and
politique
whom
a
man
may
for
the
most
part
vnderstand
to
meane
contrarily
to
that
they
speake
)
but
it
is
also
a
vanitie
and
affectation
of
many
others
,
to
bee
more
full
of
shewes
and
courteousnesse
,
then
to
intend
friendship
or
goodwill
.
Be
it
of
malice
or
of
vanitie
,
it
is
naught
:
if
of
the
former
,
diuelish
:
if
of
the
latter
,
frothie
and
superfluous
.
Sinnes
stay
not
alway
in
the
Court
:
they
come
downe
also
into
the
countrey
,
wherein
many
men
are
so
hollow
,
that
their
consciences
tell
them
,
they
deserue
to
be
hollowly
dealt
with
:
they
haue
vsed
vndermining
questions
to
others
,
and
so
they
haue
answers
,
as
sinister
,
indirect
,
and
forked
.
So
that
now
adaies
,
if
a
man
would
haue
a
plaine
answere
from
another
,
he
is
saine
to
vse
some
slight
or
wile
to
get
it
out
:
for
if
he
speake
plainly
,
the
other
hath
so
many
casts
and
conceits
in
his
mind
,
that
he
feares
aduantage
will
be
taken
some
way
against
him
,
which
can
be
no
lesse
then
a
token
of
a
bad
conscience
.
If
it
be
a
matter
that
wee
would
communicate
,
for
redresse
of
any
euill
,
in
towne
,
familie
,
or
person
,
we
know
not
how
to
breake
one
with
another
about
it
,
(
the
meaner
to
his
better
especially
)
but
if
wee
doe
,
a
slender
regard
shall
be
had
of
it
.
Euen
so
in
friendly
meetings
at
table
,
when
we
haue
apparant
cause
offered
of
thankes
by
Gods
benefits
,
yet
euen
there
it
is
harsh
to
heare
any
words
sauouring
of
Ephes.
5.
4.
religion
,
or
tending
to
edification
,
(
although
giuing
of
thanks
is
the
speech
with
which
our
table
should
by
the
Apostles
commandement
be
seasoned
)
but
if
there
be
not
some
to
crosse
them
,
that
offer
occasion
of
such
speech
,
yet
shall
ye
haue
the
most
part
winding
away
from
(
seconding
or
giuing
liking
of
it
)
into
other
needlesse
,
worldly
,
or
frothie
speech
,
euery
one
as
he
delighteth
to
talke
.
And
as
our
speech
to
men
is
many
waies
to
be
charged
,
so
is
our
commoning
with
God
seldome
,
and
when
wee
haue
any
,
full
of
coldnes
,
loosenes
and
wandring
.
Manoah
,
vnderstanding
the
man
of
God
,
in
that
hee
had
said
to
his
wife
,
Vers.
12.
and
seeing
that
she
had
rightly
related
the
matter
to
him
(
for
the
message
which
this
man
of
God
had
done
to
his
wife
before
,
and
she
had
reported
to
him
,
agreed
with
his
second
rehearsall
thereof
in
all
points
)
hee
resteth
in
that
they
say
:
for
so
he
answereth
,
Be
it
as
thou
hast
said
:
or
thus
,
I
beleeue
it
shall
so
come
to
passe
,
although
to
manward
it
seemeth
not
likely
.
So
when
wee
haue
receiued
any
message
from
God
,
and
by
examining
and
comparing
one
scripture
with
another
,
for
the
confirming
of
vs
therein
;
we
haue
Acts
10.
17.
proofe
what
the
will
of
God
is
,
which
we
were
in
some
doubt
of
before
;
we
ought
to
cease
discoursing
,
and
though
wee
were
held
in
suspence
,
as
Peter
was
at
the
vision
,
till
we
were
resolued
,
yet
now
wee
should
without
contradiction
or
difficultie
receiue
it
from
God
,
yeeld
to
it
,
and
rest
in
it
.
Euen
as
before
we
know
it
we
were
,
according
to
the
occasion
offered
vs
,
to
doe
as
Manoah
did
,
being
vnresolued
;
that
is
,
trie
the
spirit
,
whether
it
be
of
God
or
no
,
and
to
pray
God
to
reueale
it
to
vs
:
and
therefore
as
our
Sauiour
speaketh
,
to
search
the
Scriptures
for
further
knowledge
therein
:
according
to
Iohn
5.
39.
Acts
17.
11.
the
example
of
the
Beraeans
,
who
tried
all
things
,
holding
themselues
to
the
truth
;
as
the
Apostle
counselleth
the
Thessalonians
to
doe
.
We
see
that
all
1.
Thes
5.
21.
naturall
motions
tend
to
a
rest
and
quietnes
:
wherein
the
perfection
and
end
of
the
thing
so
moued
,
consisteth
.
And
he
that
runneth
a
race
,
attaineth
not
his
purpose
,
till
he
haue
reached
to
the
end
of
his
course
,
and
then
he
resteth
.
And
because
I
am
come
by
occasion
of
Manoahs
resting
in
that
particular
which
he
sought
,
and
haue
shewed
that
we
also
ought
to
doe
the
like
:
I
will
say
something
of
that
which
we
ought
to
rest
in
,
after
a
more
generall
manner
.
My
meaning
is
this
:
A
Christians
perfection
and
end
which
shall
hereafter
be
full
in
the
blessed
rest
of
glorie
,
(
the
Sabbath
of
the
Saints
)
is
begun
euen
in
this
life
,
and
that
is
,
when
the
minde
,
soule
,
and
whole
man
is
at
rest
,
that
is
,
enioyeth
,
feeleth
,
and
possesseth
that
,
for
which
they
much
trauailed
and
tooke
paines
.
The
rest
of
the
minde
is
actuall
resolution
and
Note
.
certaintie
of
the
truth
against
errour
and
doubting
:
and
this
is
the
fruite
of
seeking
knowledge
.
The
rest
of
the
soule
is
,
perswasion
and
assurance
of
Gods
fauour
and
his
alsufficiencie
,
being
reconciled
vnto
vs
,
and
this
is
the
fruite
of
seeking
faith
.
The
rest
of
the
whole
man
is
his
inward
setlednesse
,
being
the
fruites
of
faith
,
repentance
,
and
sanctification
:
and
this
is
the
end
of
seeking
encrease
and
growth
in
grace
.
Now
because
all
these
are
but
imperfect
in
vs
here
,
(
for
we
know
,
beleeue
,
and
grow
,
but
in
measure
)
therefore
we
must
seeke
still
to
know
,
beleeue
,
and
be
setled
,
more
and
better
,
daily
.
Howbeit
herein
stands
not
our
happinesse
,
in
that
we
are
learning
,
laboring
,
endeuouring
after
,
but
rather
in
that
which
we
hold
,
and
haue
learned
and
gotten
.
This
laieth
much
to
the
charge
of
such
as
hauing
long
been
vnder
teaching
,
fare
as
if
they
neuer
had
heard
:
after
tenne
,
twentie
,
and
more
yeeres
asking
,
Oh
that
I
were
resolued
of
the
truth
!
Oh
that
I
might
heare
the
way
to
saluation
plainly
described
!
Oh
that
this
or
that
doubt
,
feare
,
temptation
,
lust
and
corruption
were
remoued
!
Why
,
O
thou
sluggard
,
what
hath
bin
a
doing
all
this
while
?
Hast
thou
not
bin
iogged
,
pulled
,
and
punched
out
of
thy
snorting
and
dead
sleepe
by
the
Ministerie
,
and
doest
thou
now
open
thine
eyes
,
and
aske
why
no
bodie
would
awake
thee
?
It
was
thy
sottishnes
and
lethargie
,
not
want
of
rousing
,
which
drowned
thee
Note
.
in
sleepe
so
long
.
Therefore
if
thou
haue
care
of
thy
soule
,
beseech
the
Lord
to
bedew
and
moisten
those
drie
clods
of
thy
minde
and
soule
,
wherein
the
seede
of
the
word
hath
lien
so
long
vnprofitable
,
that
at
length
it
may
take
roote
and
fructifie
.
And
cease
not
till
by
this
meanes
thou
be
resolued
and
setled
about
,
and
in
the
truth
,
that
so
thou
maist
rest
safely
,
and
not
(
as
before
)
dangerously
:
rest
,
I
say
,
not
from
worke
and
exercise
of
thy
knowledge
and
faith
(
for
the
vse
of
both
is
to
be
occupied
,
when
thou
hast
them
)
but
from
vncertaintie
,
error
,
doubting
,
and
distrust
.
This
point
I
desire
the
reader
to
compare
with
that
I
haue
spoken
touching
Gedeon
,
chap.
6.
When
Manoah
was
resolued
that
hee
should
haue
a
childe
by
his
wife
,
Vers.
13.
14.
though
she
had
been
barren
,
he
asked
what
they
should
doe
to
the
childe
,
of
which
thing
they
no
lesse
doubted
:
whereby
hee
still
sheweth
his
desire
of
resolution
in
the
doubts
that
remained
:
and
teacheth
vs
to
be
wise
in
making
our
benefit
of
the
company
and
familiarity
of
such
as
are
able
and
willing
to
resolue
vs
,
and
pretend
we
not
foolish
bashfulnes
,
(
when
indeed
it
is
but
slothfulnes
)
or
lothnes
to
be
troublesome
,
lest
by
that
meanes
wee
procure
to
our selues
more
trouble
(
then
wee
can
easily
auoide
afterward
)
by
such
bashfulnes
,
ignorance
,
and
sloth
.
But
I
will
not
repeate
any
thing
.
Now
to
this
second
demaund
,
the
Angell
answereth
the
same
that
hee
did
to
the
woman
.
But
to
the
woman
his
prescription
was
;
what
she
should
do
her selfe
,
and
not
what
they
should
doe
to
the
childe
.
So
that
it
seemed
he
answered
not
Manoahs
doubt
:
for
when
he
asked
what
they
should
do
to
the
childe
,
the
Angell
answered
,
what
she
should
doe
that
was
to
beare
the
childe
.
But
it
was
all
one
in
effect
,
as
if
hee
had
spoken
thus
:
That
which
I
said
that
she
should
obserue
,
was
that
she
should
doe
it
,
because
of
the
child
,
and
therefore
much
more
he
must
obserue
the
same
.
Againe
,
whereas
she
was
bidden
to
abstaine
from
that
which
was
vncleane
,
and
that
might
seeme
a
needlesse
charge
,
seeing
the
law
forbad
all
people
the
vse
of
vncleane
things
before
that
time
:
to
that
it
may
be
answered
,
that
after
the
Philistims
had
got
dominion
ouer
the
people
,
as
confusion
in
the
Common
wealth
and
tyrannie
grew
;
so
religion
among
the
Iewes
began
not
a
little
to
decay
.
No
wonder
then
,
if
among
other
things
of
greater
weight
,
this
one
point
of
the
ceremoniall
law
was
broken
,
that
they
fell
to
eate
things
vncleane
,
as
well
as
that
which
was
cleane
.
For
it
was
common
with
the
Iewes
,
vpon
diuers
occasions
to
breake
the
ceremonie
,
as
appeares
by
that
1.
Sam.
14.
See
the
place
.
And
by
this
wee
may
learne
that
1
Sam.
14.
32.
it
ought
not
to
seeme
strange
when
wee
see
in
the
places
of
ignorance
and
darknesse
,
sundrie
euill
customes
,
errours
,
and
prophane
practises
receiued
and
vsed
:
and
no
print
nor
step
of
Gods
commandements
and
ordinances
remaining
,
but
all
worne
out
and
forgotten
.
Alas
,
they
are
to
be
pitied
and
lamented
,
not
wondred
at
and
scorned
.
There
are
more
waies
to
deface
and
race
out
religion
,
then
warre
and
forreine
tyranny
.
Blessed
be
God
,
we
sigh
not
vnder
that
burthen
:
no
,
nor
yet
vnder
the
bondage
of
Antichrist
:
wee
haue
peace
,
and
gouernment
,
free
from
a
profession
of
Poperie
.
Let
vs
pray
the
Lord
to
adde
hereunto
this
mercie
,
that
by
the
free
passage
of
the
Gospell
,
we
may
be
also
cured
of
that
blindnesse
which
now
possesseth
many
places
,
and
keepeth
the
people
in
errour
,
superstition
and
all
kinds
of
vngodlinesse
.
Secondly
,
in
that
the
Angell
spake
the
same
thing
to
Manoah
,
Doct.
ver.
13.
14
that
he
did
to
his
wife
before
,
about
the
same
matter
;
we
obserue
by
his
example
,
that
it
becommeth
,
and
is
meete
for
Gods
seruants
alwaies
to
speake
the
same
truth
,
in
or
about
any
matter
,
at
one
time
and
in
one
companie
,
that
they
doe
at
and
in
another
:
according
to
the
Apostles
words
to
the
Ephesians
,
that
they
should
cast
off
lying
,
and
euery
man
speake
the
truth
to
Ephes.
4.
25.
his
neighbour
;
which
is
to
the
iust
reproch
and
conuiction
of
them
,
who
carrie
two
tongues
in
their
head
(
as
they
say
)
and
are
such
as
haue
lost
their
credit
by
reporting
vntruth
where
they
come
,
and
doe
hurt
to
other
,
as
well
as
bring
an
ill
name
on
themselues
.
But
this
I
noted
out
of
the
womans
report
to
her
husband
,
and
in
diuers
other
places
.
By
the
other
part
of
the
Angels
words
,
in
prescribing
that
the
woman
should
abstaine
from
things
forbidden
and
vncleane
,
seeing
the
childe
that
2
was
to
be
a
Nazarite
must
be
borne
of
her
;
when
yet
the
prescription
was
chiefly
for
the
child
,
we
should
learne
this
:
That
when
things
which
seeme
lesse
likely
are
commanded
or
forbidden
,
much
more
those
which
are
more
apparantly
so
.
As
if
the
seruant
and
childe
must
keepe
holy
the
Sabbath
,
Command
4.
much
more
the
parents
and
master
should
doe
so
:
and
most
of
all
the
Minister
.
And
if
the
appearance
of
euill
be
forbidden
;
much
more
the
euill
it selfe
.
And
so
if
a
smaller
thing
be
commanded
or
forbidden
,
much
more
a
greater
.
And
this
is
to
the
iuster
condemning
of
them
that
both
heare
this
taught
them
,
and
see
many
well
gouerned
christians
to
giue
them
example
herein
,
yet
not
onely
follow
them
not
,
neither
the
doctrine
which
they
heare
,
but
offend
in
the
shamefullest
and
foullest
manner
.
And
let
vs
know
that
if
the
Lord
in
his
Commandements
will
haue
all
his
seruants
to
vnderstand
by
the
great
sinne
or
dutie
expressed
,
that
his
will
is
the
same
in
all
the
rest
of
that
kinde
,
be
they
neuer
so
small
and
special
:
how
much
more
then
if
hee
manifest
his
liking
or
disling
of
a
lesser
euill
(
that
is
more
secret
and
more
doubted
of
)
or
of
a
lesser
dutie
(
seruing
to
be
of
lesse
necessitie
)
ought
we
to
collect
that
he
will
not
hold
vs
guiltlesse
in
those
euils
committed
,
or
duties
neglected
,
which
are
more
manifest
,
as
being
either
by
the
light
of
nature
,
or
by
apparant
Scripture
allowed
or
forbidden
?
If
he
will
not
hold
him
excused
,
who
is
not
wise
to
gather
the
lesse
by
the
greater
:
woe
be
to
the
carelesse
,
who
being
commanded
to
streine
out
a
gnat
,
swalloweth
a
cammell
.
Thus
much
of
this
,
I
proceed
in
the
text
.
The
third
part
of
the
Chapter
.
Vers.
15.
Manoah
then
said
to
the
Angell
of
the
Lord
,
I
pray
thee
let
vs
retaine
thee
,
vntill
we
haue
made
readie
a
Kid
for
thee
.
16.
And
the
Angell
of
the
Lord
said
to
Manoah
,
Though
thou
make
me
abide
,
I
will
not
eate
of
thy
bread
,
and
if
thou
wilt
make
a
burnt
offering
,
offer
it
vnto
the
Lord
:
for
Manoah
knew
not
that
it
was
an
Angell
of
the
Lord
.
17.
Againe
Manoah
said
vnto
the
Angell
of
the
Lord
,
What
is
thy
name
,
that
when
thy
saying
is
come
to
passe
,
we
may
honour
thee
?
18.
And
the
Angel
of
the
Lord
said
to
him
,
Why
askest
thou
thus
after
my
name
,
which
is
secret
?
19.
Then
Manoah
tooke
a
Kid
with
a
meate
offering
,
and
offered
it
vpon
a
stone
,
vnto
the
Lord
:
and
the
Angell
did
wonderously
,
whiles
Manoah
and
his
wife
looked
on
.
20.
For
when
the
flame
came
vp
toward
heauen
from
the
altar
,
the
Angell
of
the
Lord
ascended
vp
in
the
flame
of
the
altar
,
and
Manoah
and
his
wife
beheld
it
,
and
fell
on
their
faces
to
the
ground
.
21.
(
So
the
Angell
of
the
Lord
did
no
more
appeare
vnto
Manaoh
and
his
wife
)
Then
Manoah
knew
that
it
was
an
Angell
of
the
Lord
.
22.
And
Manoah
said
vnto
his
wife
,
We
shall
surely
dye
,
because
we
haue
seene
God
.
23.
But
his
wife
said
to
him
,
If
the
Lord
would
kill
vs
,
he
would
not
haue
receiued
a
burnt
offering
and
a
meate
offering
of
our
hands
,
neither
would
he
haue
shewed
vs
all
these
things
,
nor
would
haue
now
told
vs
any
such
.
24.
And
the
wife
bare
a
sonne
and
called
his
name
Samson
:
and
the
child
grew
,
and
the
Lord
blessed
him
.
IN
this
third
part
,
followeth
the
signe
by
which
they
should
be
certified
,
Ver.
15.
16
17.
18
The
summe
.
that
the
thing
told
them
by
the
man
of
God
,
should
come
to
passe
.
But
first
Manoah
doth
two
things
:
one
,
he
desireth
the
Angel
to
eate
:
the
other
,
hee
asketh
him
his
name
,
to
both
whereof
the
Angell
makes
answere
.
Of
these
first
in
order
.
Concerning
the
first
,
the
Angel
of
God
hath
now
done
his
message
,
and
Vers.
15.
answered
Manoahs
doubt
.
But
he
kindly
accepting
him
for
the
good
tidings
he
brought
vnto
him
,
desired
to
retaine
him
,
that
he
might
refresh
himselfe
after
his
trauaile
,
and
(
as
hee
thought
)
his
hunger
,
and
therefore
hee
said
to
him
,
let
vs
stay
thee
while
we
make
ready
a
Kid
for
thee
.
But
the
Angel
hauing
no
need
to
eate
,
drew
Manoah
from
his
purpose
,
telling
him
he
would
not
eate
,
and
led
him
to
more
heauenly
matter
,
that
is
,
to
honour
God
,
by
offering
a
burnt
offering
vnto
him
.
In
these
two
verses
we
may
consider
diuers
things
:
first
in
Manoah
,
then
Doct.
1.
in
the
Angels
answere
.
In
Manoah
these
two
following
:
First
his
curtesie
and
thankfulnes
in
offering
him
to
eate
,
(
thinking
hee
had
been
a
man
)
hauing
brought
such
a
message
from
God
to
him
and
his
wife
.
And
this
confirmeth
vs
in
that
wee
haue
heard
before
,
that
where
wee
receiue
kindnesse
,
wee
should
render
and
shew
the
like
againe
,
as
we
can
.
And
the
godly
vsed
both
,
then
,
before
,
and
after
,
to
offer
such
curtesie
to
the
seruants
of
God
being
strangers
,
though
they
brought
no
message
to
them
from
God
,
and
it
is
called
hospitalitie
,
as
wee
reade
of
the
Shunamite
,
who
requested
Elisha
to
turne
in
as
he
came
by
,
and
built
him
a
conuenient
chamber
for
that
purpose
.
They
knowing
that
he
who
receiued
a
Prophet
in
the
name
of
a
Prophet
,
Matth.
10.
41.
and
a
righteous
man
because
he
was
so
,
should
receiue
the
reward
that
such
should
.
It
is
not
a
thing
so
commendable
in
Christians
to
be
kind
towards
them
that
deserue
it
,
as
the
contrary
is
odious
and
brutish
in
them
.
Those
that
are
commanded
to
doe
well
to
their
enemies
,
and
loue
them
that
hate
them
,
what
great
thing
is
it
if
they
loue
and
be
kinde
to
the
well
deseruing
?
(
Heathens
and
Publicans
doe
likewise
)
But
to
be
vnkind
towards
them
that
haue
been
louing
and
well
affected
toward
them
,
is
not
only
worse
then
heathenish
,
but
also
then
any
beast
will
yeeld
to
another
.
Nay
histories
report
that
alion
hauing
bin
eased
and
holpen
by
a
passenger
that
came
by
,
of
a
wound
which
by
some
meanes
had
befallen
him
:
long
after
acknowledged
the
benefit
.
For
the
Romanes
vsing
to
behold
the
spectacle
of
men
sighting
with
beasts
:
condemned
malefactors
to
this
death
.
Now
among
the
rest
this
man
being
one
,
came
armed
into
the
place
,
to
fight
for
his
life
:
and
(
as
it
fell
out
)
this
Lion
was
the
beast
,
which
was
committed
with
him
.
The
Lion
no
sooner
saw
the
man
,
but
came
and
fell
downe
at
his
feete
,
holding
vp
his
foote
in
the
sight
of
al
the
people
,
and
making
no
semblance
of
furie
against
his
preseruer
.
The
matter
being
enquired
into
,
it
was
found
that
this
man
had
taken
a
thorne
out
of
the
foote
of
the
Lion
and
so
eased
his
paine
.
This
(
being
but
a
discourse
of
a
thing
of
inferiour
nature
)
I
may
be
thought
not
so
wisely
to
insert
in
so
graue
an
argument
:
neither
had
I
done
it
for
the
strangenes
of
it
,
but
that
I
would
thereby
shame
such
boisterous
,
rough
and
barbarous
natures
,
as
being
prouoked
to
this
dutie
of
kindnesse
,
by
the
strongest
meanes
,
yet
out
of
a
bitter
stomacke
,
doe
rather
thereby
take
occasion
of
hatred
and
mischiefe
,
like
Saul
,
who
by
Dauids
innocencie
and
pitie
to
his
life
,
was
the
more
enraged
against
him
.
But
these
meete
with
their
match
,
for
God
giues
them
ouer
to
be
touzed
and
hampered
by
such
as
spare
them
not
,
and
want
conscience
,
when
they
are
fallen
into
their
hands
,
to
teach
them
for
euer
after
to
abhorre
such
inhumanitie
,
I
had
said
lionlike
crueltie
,
but
that
I
should
wrong
that
creature
,
if
I
should
ascribe
mans
euill
qualitie
vnto
it
.
Thus
much
of
the
first
thing
to
be
noted
in
Manoah
,
as
I
said
before
.
The
Doct.
2.
vers.
15.
other
thing
here
to
bee
learned
out
of
the
example
of
Manoah
is
this
,
with
what
reuerence
we
ought
to
receiue
Gods
message
by
them
whom
he
sendeth
to
doe
it
,
and
to
bee
entirely
knit
vnto
the
messenger
himselfe
,
for
his
message
sake
.
Eglon
a
heathen
king
shewed
this
reuerence
to
the
message
of
Ehud
from
the
Lord
,
and
Gedeon
much
more
,
with
others
.
Beautifull
should
the
feete
of
them
be
,
who
bring
glad
tidings
(
and
yet
the
feete
of
such
as
Rom.
13.
15.
went
barefoote
in
those
countries
,
were
not
very
beautifull
of
themselues
,
but
vnseemely
)
And
so
much
the
more
precious
and
heauenlier
that
the
message
is
which
they
bring
,
they
doing
the
same
in
such
manner
as
becommeth
it
.
And
therefore
(
blessed
be
God
)
we
haue
experience
of
no
lesse
in
some
,
that
they
who
apprehend
and
embrace
the
ioyfull
tidings
of
saluation
brought
vnto
them
by
Gods
messengers
,
soundly
,
sweetly
,
and
sauourly
,
euen
to
the
assurance
of
pardon
and
happinesse
,
are
knit
to
the
messengers
most
dearely
and
vnfainedly
for
their
worke
sake
,
(
though
they
be
but
the
instruments
,
and
sometime
meane
persons
in
the
eye
of
the
world
)
by
whom
God
worketh
and
reuealeth
his
will
and
minde
vnto
,
that
they
may
beleeue
.
Which
thing
Paul
knowing
very
well
,
told
Philemon
that
hee
owed
himselfe
Philem.
19.
vnto
him
,
for
the
good
he
had
receiued
by
his
ministerie
,
whereby
hee
was
truly
turned
vnto
God
;
and
what
marueile
?
Therefore
such
messengers
of
God
deserue
not
checks
and
taunts
(
as
the
wicked
and
vnthankfull
world
can
doe
no
other
then
giue
them
)
for
their
so
testifying
their
affection
to
them
.
And
they
are
iustly
to
be
pitied
,
who
hauing
heard
the
message
of
God
at
the
mouthes
of
such
,
yet
haue
their
hearts
no
way
inlarged
to
them
,
whereby
they
giue
testimonie
that
they
haue
taken
no
good
by
their
preaching
.
Will
an
earthly
King
endure
his
Ambassadour
to
be
lowred
vpon
,
or
abused
thinke
we
?
Look
vpon
Dauid
,
how
he
reuenged
the
indignitie
which
●
.
Sam.
12.
31.
Hanun
offered
his
seruants
?
And
what
did
the
husbandman
to
those
that
farmed
his
vineyards
,
and
beate
,
wounded
and
slew
his
messengers
?
Hee
Matth.
21.
41.
Iohn
15.
1.
Luke
10.
16.
that
despiseth
you
(
saith
Christ
this
husbandman
,
Ioh.
15.
)
despiseth
me
,
and
him
that
sent
me
.
Next
to
the
contempt
of
the
message
,
this
despight
of
the
messenger
is
most
damnable
.
For
by
Pastors
and
Teachers
,
the
Lord
manifests
his
will
,
touching
our
liuing
peaceably
heere
,
and
enioying
life
hereafter
for
euer
:
(
which
are
treasures
precious
,
farre
aboue
those
of
Princes
)
and
therefore
they
are
sauage
people
that
lightly
weigh
them
:
But
they
that
haue
found
comfort
by
them
,
yea
their
reconciliation
,
as
Iob.
33.
Iob
33.
23.
speaketh
:
they
that
haue
tasted
of
the
good
gift
of
God
by
them
,
and
haue
their
soules
bathed
in
this
dew
of
heauenly
knowledge
,
esteeme
them
worthie
of
more
honour
then
they
can
yeeld
them
,
and
count
them
as
a
few
men
of
a
thousand
,
and
are
neerlier
knit
to
them
,
then
nature
can
knit
them
to
their
owne
flesh
.
And
so
is
the
Minister
againe
to
them
,
being
as
the
1.
Thes
2.
20.
crowne
of
his
ministerie
.
And
yet
to
preuent
a
cauill
,
I
say
not
that
they
worship
them
as
God
neither
,
for
all
that
:
but
indeed
they
make
more
of
them
,
then
common
men
:
which
little
liketh
them
who
would
haue
them
thought
of
as
men
,
not
worthie
to
haue
place
in
the
Church
,
no
,
nor
on
earth
at
all
.
Therefore
let
all
good
hearers
learne
,
first
to
bee
riuetted
into
their
doctrine
,
to
get
acquaintance
with
that
first
,
and
then
,
if
their
hearts
can
go
against
the
messenger
let
them
;
but
that
cannot
be
,
they
must
needs
aduance
themselues
in
ioy
and
affection
to
the
instrument
,
if
once
God
and
his
ordinance
haue
got
any
honour
and
loue
in
their
hearts
.
As
for
senselesse
blockes
,
or
cauilling
controulers
,
either
of
message
or
instrument
,
who
take
vpon
them
to
carpe
at
their
doctrine
,
or
the
manner
of
vttering
,
or
the
persons
that
bring
it
,
(
as
the
trueth
is
,
the
wofull
people
make
no
other
vse
of
these
things
,
but
to
iangle
and
censure
them
)
they
bewray
themselues
to
be
no
children
of
wisdome
as
yet
:
what
they
may
be
,
I
say
not
,
but
yet
they
be
not
bred
nor
begot
by
her
,
for
doubtlesse
they
would
then
pleade
for
,
and
iustifie
her
.
I
haue
often
thought
it
Gods
mercy
to
keepe
the
knowledge
of
such
discouragements
from
them
that
are
to
enter
into
this
office
(
lest
they
should
bee
deterred
wholly
from
it
)
till
by
experience
they
might
be
armed
against
it
.
To
conclude
then
,
if
Manoah
for
a
temporall
benefit
foretold
him
by
the
Angell
,
and
but
once
appearing
to
him
,
yet
because
hee
was
the
messenger
of
God
,
shewed
himselfe
so
kinde
as
hee
did
to
him
,
and
as
hee
tooke
him
to
bee
a
man
,
so
hee
was
carefull
to
entertaine
him
,
as
it
was
meete
such
an
one
should
be
;
oh
how
much
more
ought
the
teacher
and
messenger
of
God
,
and
the
people
ouer
whom
he
is
set
,
and
to
whom
he
is
sent
of
God
to
guide
them
safely
to
his
kingdome
,
yea
and
to
whom
he
declareth
the
whole
secrets
of
God
,
and
that
daily
both
in
season
and
out
of
season
,
as
Paul
speakes
:
how
much
more
ought
they
(
I
say
)
to
be
knit
in
true
loue
the
one
to
the
other
?
Whereas
there
is
scarcely
outward
peace
and
agreement
betwixt
the
most
of
them
,
vnlesse
it
bee
in
euill
,
as
in
vaine
iangling
and
prating
,
drinking
and
gaming
,
and
such
like
spending
their
time
together
:
and
this
of
Manoah
.
The
words
of
the
Angell
follow
:
wherein
first
,
that
he
denieth
not
,
that
Vers.
16.
he
may
be
moued
to
stay
with
him
if
there
were
cause
,
but
not
to
eate
,
if
he
should
make
prouision
for
him
:
therein
(
I
say
)
hee
teacheth
vs
these
two
things
;
the
one
,
that
we
may
lawfully
and
willingly
be
perswaded
(
vnlesse
there
be
necessitie
to
the
contrarie
)
to
stay
together
,
one
neighbour
with
Doct
1.
vers.
16
another
in
company
,
after
we
haue
done
our
earthly
businesse
,
if
there
be
seene
cause
,
and
namely
,
if
thereby
we
may
doe
good
or
take
good
one
by
the
other
,
as
to
conferre
,
and
vse
good
communication
together
,
for
knowledge
,
edification
,
and
their
mutuall
comfort
and
increase
of
loue
betwixt
our selues
,
or
for
the
good
of
each
other
.
In
these
respects
(
I
say
)
neighbours
may
keepe
company
one
with
the
other
,
after
their
other
affaires
and
businesse
ended
,
which
though
it
be
not
in
vse
among
neighbours
,
where
no
religion
is
,
yet
let
not
other
lose
that
benefit
.
But
otherwise
if
they
doe
not
so
in
tarrying
together
,
I
meane
,
instruct
,
edifie
and
comfort
one
another
,
and
prouoke
mutually
to
loue
,
and
good
works
,
it
is
much
meeter
for
them
to
depart
asunder
,
each
to
his
owne
home
and
calling
;
rather
then
to
fall
to
idle
,
needlesse
,
or
hurtfull
iangling
and
spending
the
time
in
no
good
sort
together
.
This
is
somewhat
like
that
which
I
haue
been
before
occasioned
to
speake
of
in
the
womans
wisdome
,
shewed
in
departure
from
the
Angell
,
as
soone
as
she
had
receiued
his
message
.
There
is
a
danger
as
well
in
mens
too
long
staying
together
with
men
as
with
women
:
and
it
is
apparant
,
that
many
haue
held
out
company
longer
then
was
meete
,
after
their
necessarie
affaires
were
dispatched
,
or
their
lawfull
refreshings
by
the
creatures
enioyed
:
because
they
fall
from
eating
and
drinking
,
to
drunkennesse
,
to
vngodly
gamings
,
to
buy
and
sell
their
neighbours
,
to
plot
mischiefe
,
to
wrangle
,
quarrell
and
bee
at
daggers
drawing
each
with
other
:
had
it
not
bin
wel
these
had
not
met
at
all
,
or
at
least
,
to
haue
bin
parted
in
season
?
But
on
the
other
side
,
if
time
,
place
,
and
good
occasion
offered
doe
serue
,
it
is
the
dutie
of
a
Christian
to
redeeme
any
seasons
in
company
to
doe
good
therein
,
if
it
were
but
for
this
cause
,
that
they
meete
not
commonly
nor
oft
together
.
And
where
there
is
willingnes
,
and
as
it
may
be
thought
,
simplicitie
and
vprightnesse
in
them
that
desire
it
,
there
ought
to
bee
readinesse
and
forwardnesse
in
him
that
can
yeelde
it
(
except
other
predominant
reasons
doe
vrge
the
contrarie
)
without
any
strangenes
and
austeritie
,
and
the
rather
,
because
the
most
part
of
the
world
looke
after
no
such
matter
in
their
meeting
together
.
And
this
wisdome
we
may
learne
by
the
Angels
words
.
The
other
part
of
his
answere
is
this
,
that
he
would
not
eate
,
if
he
should
2
prouide
for
him
,
because
he
was
no
man
(
as
Manoah
tooke
him
to
be
)
and
therefore
had
no
need
to
eate
.
For
though
sometime
the
Angels
of
God
did
eate
,
as
with
Abraham
and
Lot
,
and
did
put
on
the
shape
of
men
when
they
had
some
message
of
God
to
doe
,
and
so
tarried
the
longer
,
yet
here
the
Angell
hauing
done
that
he
came
for
,
and
so
hastning
to
depart
,
refused
to
eate
,
seeing
it
was
needlesse
.
In
this
speech
the
Angell
teacheth
this
,
that
the
creatures
of
God
ought
Doct.
2.
not
to
be
spent
needlesly
,
but
receiued
for
necessary
vse
:
euen
as
our
Sauiour
taught
long
since
,
that
the
broken
meate
and
fragments
should
not
bee
Iohn
6.
12.
cast
away
,
which
were
left
after
the
people
had
been
satisfied
.
And
this
commendeth
frugalitie
and
honest
sparing
,
as
it
condemneth
the
prodigall
lauishing
and
wasting
that
many
stroy
goods
doe
vse
,
who
fatte
their
dogges
,
and
famish
the
poore
,
for
whom
broken
meate
should
be
reserued
.
But
of
this
I
shall
say
more
afterward
God
willing
.
Neither
is
it
vnworthy
the
nothing
for
vs
,
to
see
how
carefull
the
holy
ghost
is
here
,
to
cleare
the
good
meaning
of
Manoah
from
any
blame
.
Hee
3
knew
not
(
saith
the
text
)
that
it
was
an
Angell
of
the
Lord
,
q.
d.
If
hee
had
known
it
,
ye
may
well
thinke
,
he
would
not
haue
spoken
so
:
but
being
ignorant
,
he
is
to
be
excused
:
I
blame
him
not
for
it
,
no
reason
therefore
that
his
simplicitie
should
make
him
subiect
to
hard
censure
.
It
is
not
simply
indeed
excusable
in
Manoah
,
onely
because
he
was
ignorant
(
for
Peter
was
faultie
for
saying
hee
knew
not
what
,
being
with
Christ
vpon
the
mount
)
but
because
he
was
neither
bound
to
know
,
nor
able
of
himselfe
to
know
any
such
matter
.
See
then
how
tender
the
Lord
is
of
the
credit
of
his
good
seruants
,
that
whiles
they
in
their
innocency
walke
according
to
their
knowledge
,
he
auoideth
all
the
blame
that
might
grow
to
them
by
their
vnauoidable
ignorance
:
the
Lord
will
iudge
the
worke
of
his
seruants
,
according
to
that
they
haue
;
but
as
for
the
defect
which
is
inuincible
,
it
shall
doe
them
no
harme
:
this
by
the
way
.
The
thing
I
purpose
to
insist
most
in
,
is
,
Doct.
4.
that
knowing
afterward
this
messenger
to
be
an
Angell
(
otherwise
then
he
supposed
)
was
ashamed
euen
of
his
blamelesse
error
:
how
much
more
ought
we
to
blush
for
our
faultie
errors
,
nay
grosse
ignorance
,
or
(
which
is
worst
)
wilfull
sinnes
?
That
which
Paul
Rom.
6.
saith
,
implieth
no
lesse
,
Rom.
6.
21.
That
we
being
regenerate
should
be
ashamed
to
looke
backe
into
our
olde
profane
course
of
blindnesse
and
badnesse
:
as
if
a
deuout
Papist
(
like
Ephraim
in
the
Prophet
)
being
conuerted
,
should
be
abashed
to
consider
the
vnfruitfulnes
of
his
deuotion
,
and
kneeling
to
the
Crucifix
,
and
the
image
of
the
Virgin
Mary
,
and
a
peece
of
bread
,
saying
to
these
Idols
,
Fie
vpon
you
,
get
you
hence
,
they
were
blinde
that
made
them
,
they
themselues
are
like
the
makers
of
them
,
and
I
as
blind
that
worship
them
.
So
should
the
proud
boaster
,
that
hath
scornefully
disdained
his
neighbour
(
in
his
heate
and
madnesse
)
being
come
to
himselfe
,
and
seeing
he
is
no
better
then
earth
and
a
fire-brand
of
hell
,
be
ashamed
of
himselfe
,
and
say
;
Who
am
I
,
that
haue
thus
basely
forgot
my selfe
?
So
he
that
hath
come
iollily
to
the
Sacrament
,
and
yet
profanely
,
because
hee
could
discerne
no
more
at
the
Lords
boord
,
then
his
owne
:
when
he
seeth
his
boldnesse
,
and
how
farre
hee
hath
ventured
;
how
should
it
astonish
him
?
The
truth
is
,
knowledge
and
grace
haue
no
greater
enemies
then
the
ignorant
,
who
(
if
they
could
see
themselues
as
they
cannot
)
how
highly
would
they
magnifie
God
for
knowledge
?
if
for
no
other
cause
,
yet
for
this
,
that
thereby
they
are
made
to
see
their
estate
far
other
,
then
they
could
euer
beleeue
it
to
be
:
and
so
resting
thankfull
,
walke
in
the
light
thereof
,
and
abhorre
their
former
blindnes
.
The
Angel
seeing
Manoah
deceiued
taking
him
to
be
a
man
,
led
him
further
to
more
fit
matters
for
him
,
bidding
him
make
a
burnt
offering
of
the
Doct.
5.
meate
that
he
desired
to
refresh
him
with
.
For
to
no
end
was
Manoahs
speaking
of
meate
to
him
,
offering
him
to
eate
the
kid
of
the
goates
.
This
speech
of
his
sheweth
that
it
is
true
wisedome
to
take
occasion
to
draw
one
another
forward
to
holy
duties
,
and
to
communication
of
heauenly
things
.
The
most
being
earthly
,
and
fast
locked
vp
therein
,
Manoah
was
busie
about
prouiding
for
him
,
which
through
his
errour
,
was
to
no
end
,
therefore
the
Angell
drew
him
to
that
which
was
profitable
indeed
.
And
so
it
well
becommeth
Christians
to
be
ready
to
leade
one
another
from
vnprofitable
expence
of
the
time
,
to
talke
of
things
more
diuine
and
fit
to
the
edifying
one
of
another
:
neither
ought
the
wise
christian
to
stumble
at
it
when
he
meeteth
in
companie
with
such
as
are
vnsauourie
,
whose
tongues
are
their
owne
to
set
themselues
on
worke
as
they
please
.
Alas
what
other
is
to
bee
looked
for
at
the
hands
of
such
,
as
neuer
learned
how
to
gouerne
themselues
either
alone
,
or
in
their
priuate
houses
,
or
in
the
publike
actions
of
Gods
worship
?
How
should
their
tongues
be
well
seasoned
in
companie
,
or
bring
foorth
fauourie
and
gracious
matter
,
out
of
an
vncleane
heart
abounding
with
the
contrary
?
But
rather
let
him
pitie
such
,
(
for
all
bad
men
are
not
bad
of
malice
)
and
by
his
milde
and
modest
silence
at
least
,
and
much
more
by
speaking
that
which
is
likest
to
preuaile
and
doe
good
;
turne
off
,
and
put
by
their
superfluous
and
frothie
talke
:
not
fearing
but
that
it
will
giue
place
,
and
cause
the
vtterers
thereof
to
say
,
Indeed
this
speech
of
yours
is
farre
meeter
for
the
companie
,
and
deserueth
to
be
accounted
of
,
and
pitie
it
were
that
loose
and
vaine
talke
should
haue
put
it
by
:
pardon
vs
,
for
if
we
had
knowne
better
,
wee
would
haue
vsed
better
.
Is
not
this
a
good
effect
of
Christian
boldnesse
(
though
no
more
then
needs
)
thus
to
take
occasion
to
breake
off
bad
communication
,
and
to
bee
farre
preferred
before
an
offensiue
giuing
place
to
ill
speech
till
it
haue
gotten
the
vpper
hand
,
so
that
it
is
too
late
to
represse
it
?
But
to
come
neerer
to
the
occasion
of
this
text
.
A
Christians
dutie
towards
them
that
come
behinde
him
in
experience
and
the
right
vse
of
conference
with
such
,
is
,
not
to
make
himselfe
sport
at
their
weaknes
,
or
to
scorne
their
ignorance
,
but
to
goe
before
them
,
and
teach
them
how
to
spend
the
time
more
profitably
.
A
man
may
discerne
teachablenes
,
and
an
humble
spirit
in
many
,
who
out
of
a
simple
meaning
,
vtter
that
little
good
speech
that
they
can
,
or
which
comes
next
to
minde
,
though
they
can
little
consider
to
what
purpose
or
edifying
.
Here
is
a
fit
occasion
offered
to
the
other
,
with
lenitie
&
softnes
to
diuert
rather
then
breake
off
such
speech
,
to
loosen
the
bands
of
it
rather
,
then
violently
to
cut
them
asunder
,
that
so
the
hearers
may
see
themselues
wound
into
better
communication
ere
they
are
aware
,
and
secretly
blush
at
their
owne
ignorance
.
The
particular
that
the
Angell
mentioned
,
was
to
counsell
him
to
offer
Doct.
6.
a
burnt
offering
to
the
Lord
.
The
signification
thereof
was
,
that
thereby
hee
should
consecrate
himselfe
,
body
and
soule
,
with
the
powers
and
parts
of
both
vnto
the
Lord
:
and
so
he
should
honour
the
Lord
,
as
became
him
,
and
shew
,
that
hee
did
thereby
acknowledge
himselfe
willing
and
readie
to
obey
him
in
all
things
.
And
this
is
our
true
seruing
of
God
to
offer
Rom.
12.
1.
vp
our selues
wholly
vnder
his
gouernment
,
as
the
Apostle
speaketh
to
the
Romans
.
And
so
on
the
contrary
,
they
doe
nothing
lesse
,
who
giue
themselues
to
follow
their
owne
lusts
,
and
the
deuices
and
desires
of
their
wicked
hearts
,
or
who
in
some
things
wil
yeeld
him
dutie
,
and
by
halues
,
as
we
reade
that
Saul
did
,
for
which
cause
the
Lord
reiected
him
.
Let
the
reader
looke
more
of
this
point
in
chap.
2.
and
in
chap.
10.
and
elsewhere
.
And
further
as
Manoah
for
the
kindnesse
hee
receiued
of
the
Angell
,
was
bidden
to
offer
to
God
that
which
he
offered
to
him
;
so
we
should
not
offend
,
who
are
Gods
Ministers
,
if
in
the
like
case
we
doe
the
like
.
As
for
example
,
if
for
our
trauaile
by
aduice
and
counsell
to
any
brother
,
either
troubled
in
conscience
,
or
otherwise
with
some
great
and
dangerous
doubt
;
he
being
satisfied
and
quieted
to
his
good
contentment
by
our
counsell
,
if
(
I
say
)
he
,
the
partie
so
counselled
by
vs
,
out
of
a
thankfull
minde
should
offer
gratuitie
to
vs
,
(
as
many
thinke
it
their
dutie
)
I
say
,
wee
should
not
offend
,
if
we
should
desire
him
to
giue
it
either
wholly
,
or
a
part
thereof
,
as
freely
to
some
very
good
vse
,
if
he
be
well
able
,
as
to
some
godly
poore
,
as
hee
would
haue
done
to
vs
,
seeing
we
thinke
it
vnmeete
for
vs
to
receiue
it
,
because
we
would
in
no
wise
bring
a
reproch
to
our
ministerie
,
orgiue
occasion
to
any
,
to
thinke
,
that
we
doe
basely
sell
the
gifts
of
God
for
money
.
For
if
hee
bee
both
able
and
willing
(
as
Naaman
the
Sirian
in
the
like
case
was
)
to
shew
thankfulnes
,
which
we
thinke
it
vnmeete
to
receiue
,
we
shall
doe
a
good
dutie
to
helpe
to
benefit
some
other
,
where
there
is
need
of
it
,
and
so
fit
an
occasion
is
offered
by
Gods
prouidence
,
to
relieue
him
.
Too
few
such
occasions
are
offered
of
doing
good
in
that
maner
,
&
if
they
be
,
yet
they
are
not
taken
;
and
yet
it
is
well
knowne
how
many
there
are
to
doe
good
vnto
and
how
wee
are
commanded
by
God
to
take
all
occasions
thereof
,
as
he
offereth
them
.
And
if
ye
aske
,
why
Elisha
did
not
worke
vpon
Naaman
in
that
manner
:
I
say
,
hee
was
an
heathen
,
and
a
stranger
,
newly
conuerted
;
and
if
he
had
requested
any
such
kindnesse
of
him
,
it
must
haue
been
put
into
his
hands
to
dispose
;
in
all
which
respects
hee
refrained
.
But
of
this
I
haue
said
somewhat
before
,
chap.
8.
in
Gedeon
his
refusing
the
kingdome
and
demanding
the
earings
:
the
lesse
therefore
shall
serue
.
Another
thing
I
thinke
good
to
stay
about
a
little
in
this
verse
,
and
that
is
,
by
occasion
of
a
word
the
Angell
spake
.
And
that
is
this
:
that
hee
called
that
,
bread
,
which
Manoah
called
flesh
:
For
when
hee
desired
the
Angell
that
hee
might
prepare
for
him
a
kid
of
the
goates
,
the
other
answered
hee
would
not
eate
of
his
bread
:
whereby
who
doubteth
(
will
some
say
)
but
that
both
meant
one
particular
thing
?
Manoah
,
that
he
would
prepare
some
refreshing
for
him
;
and
the
Angell
,
that
hee
would
not
eate
with
him
.
Here
by
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
not
bread
onely
,
but
all
Doct.
7.
food
,
and
so
flesh
particularly
;
by
this
word
(
I
say
)
the
Papists
(
who
are
faine
to
catch
hold
of
euery
thing
that
they
thinke
may
serue
for
their
purpose
)
take
occasion
to
maintaine
their
transubstantiation
;
and
they
crie
aloud
,
that
the
bread
in
the
Sacrament
may
signifie
flesh
,
as
it
doth
in
other
places
of
the
Scriptures
.
Where
it
appeares
,
that
they
are
so
hastie
to
alleage
a
proofe
from
hence
for
their
purpose
,
that
in
the
meane
while
they
take
one
thing
for
another
.
For
though
the
Hebrew
word
may
signifie
flesh
,
as
it
doth
bread
,
yet
they
should
remember
that
Paul
wrote
in
the
Greeke
tongue
,
where
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
bread
,
is
neuer
taken
for
flesh
.
And
what
gaine
they
by
thus
playing
the
Sophisters
among
the
ignorant
?
For
they
who
are
able
to
iudge
,
do
see
that
they
abuse
the
reader
grossely
in
saying
,
bread
may
be
taken
for
flesh
,
because
the
Hebrew
word
sometime
signifieth
so
,
when
the
Greeke
word
neuer
signifieth
so
;
in
which
tongue
yet
all
that
concerneth
the
Lords
Supper
,
is
written
.
And
so
while
they
goe
about
(
with
the
dogge
)
to
get
the
flesh
that
shineth
in
the
water
,
they
lose
that
which
they
seemed
to
haue
in
their
mouth
,
and
so
both
.
And
yet
if
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
did
signifie
flesh
,
as
it
doth
bread
,
how
doth
it
follow
that
it
should
signifie
so
in
the
Sacrament
against
sense
,
reason
,
scripture
and
truth
?
So
wee
see
what
substantiall
proofes
they
bring
to
vphold
and
iustifie
their
absurd
opinions
and
religion
.
This
I
say
vpon
this
supposition
granted
,
that
the
Angell
and
Manoah
spake
of
the
same
indiciduall
thing
,
which
yet
no
man
will
grant
to
bee
a
necessarie
consequence
.
For
though
Manoah
meant
flesh
,
yet
the
Angell
might
meane
bread
,
both
by
a
Synecdoche
,
meaning
a
refreshing
by
bread
and
meate
:
Manoah
might
offer
him
a
kid
,
and
he
might
answere
(
I
will
not
eate
of
thy
bread
)
in
this
sense
;
Prepare
nothing
for
me
,
I
will
not
eate
so
much
as
any
bread
,
much
lesse
of
thy
flesh
.
Who
is
so
simple
as
to
thinke
otherwise
,
except
any
should
imagine
that
the
meate
was
like
to
be
set
before
the
Angell
,
without
bread
?
If
bread
were
needfull
also
,
what
necessitie
is
it
that
both
their
meanings
must
needs
be
about
the
same
particular
?
But
I
spare
.
Thus
much
of
Manoahs
desiring
him
to
eate
:
the
second
thing
followeth
,
of
asking
him
his
name
:
but
of
this
in
the
next
Sermon
.
THE
SEVENTY
THREE
SERMON
ON
THE
XIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
THus
he
still
seeing
the
man
of
God
(
as
he
tooke
him
to
Vers
17.
18.
The
sense
.
be
)
to
shew
such
grace
in
his
speech
,
was
the
more
knit
to
him
,
and
so
desired
to
know
his
name
:
and
hee
shewes
him
the
reason
,
to
wit
,
that
when
it
should
come
to
passe
,
which
he
promised
,
Manoah
might
honour
him
with
some
reward
:
The
Angell
seeing
it
a
needlesse
thing
that
he
asked
,
did
not
answere
to
him
in
word
:
but
thought
it
fitter
to
make
himselfe
knowne
to
him
in
deedes
then
in
words
,
and
thereby
to
confirme
the
former
promise
made
to
them
.
And
this
to
be
the
meaning
of
the
verse
,
the
next
words
doe
proue
,
namely
,
that
hee
did
wonderfully
;
for
so
are
the
words
in
the
originall
:
hee
was
marueilous
,
or
he
did
wonderfully
.
The
Angel
that
resolued
there
should
be
no
yeelding
of
gratuitie
to
him
,
for
which
cause
Manoah
asked
his
name
,
hee
did
not
tell
him
:
and
yet
who
can
deny
but
Manoah
asked
it
vpon
good
consideration
,
namely
that
hee
might
shew
himselfe
thankfull
to
him
,
as
he
thought
himselfe
bound
to
be
?
Wherein
he
gaue
cleere
testimonie
of
his
honest
and
single
heart
,
in
desiring
to
take
the
opportunitie
thereof
vnto
him
afterwards
for
the
kindnesse
that
was
offered
him
.
Which
is
a
necessarie
duty
,
though
it
be
not
regarded
nor
looked
for
of
them
to
whom
it
is
due
.
But
of
this
before
.
Now
that
the
Angell
did
shew
(
as
we
see
in
this
verse
)
what
hee
was
,
by
Doct.
vers.
18.
deeds
rather
then
by
words
,
he
hath
not
onely
left
vs
his
example
,
but
also
confirmed
vs
in
that
the
Scripture
teacheth
both
Minister
and
people
concerning
that
matter
.
And
first
of
the
former
(
who
being
a
publike
messenger
of
God
,
is
called
an
Angel
)
my
meaning
is
not
that
the
Minister
is
liable
to
euery
ianglers
censure
,
for
his
allowance
of
him
,
or
for
his
sufficiencie
.
But
let
him
get
this
Seale
of
his
Ministerie
,
which
here
the
Angell
bringeth
out
,
to
wit
,
the
efficacie
of
working
,
I
meane
,
both
a
powerfull
teaching
,
and
a
powerfull
example
;
and
these
shall
be
his
iudges
.
By
these
they
must
iudge
of
him
,
who
are
able
to
iudge
,
and
they
who
iudge
by
any
other
rule
,
are
ignorant
or
malicious
,
and
therefore
disabled
to
iudge
.
And
the
best
Ministers
that
euer
were
,
neuer
refused
this
Canon
of
doctrine
and
life
to
be
examined
by
.
Neither
our
Sauiour
nor
the
Apostle
Paul
euer
arrogated
to
themselues
such
libertie
as
to
be
receiued
,
the
one
for
true
Messiah
,
the
other
,
for
a
true
Apostle
,
vpon
their
bare
word
.
It
might
haue
opened
a
gap
to
euery
seducing
spirit
,
to
haue
stood
vpon
his
owne
worth
,
and
(
like
Antichrist
at
this
day
)
to
compell
mens
consciences
to
acknowledge
him
a
successor
of
the
Apostle
,
because
he
(
out
of
the
abundance
of
his
owne
sense
)
boasted
himselfe
so
.
So
that
base
testimonies
are
inartificiall
arguments
(
all
meere
men
being
lyars
)
but
to
trie
the
spirits
whether
they
be
of
God
,
is
a
1.
Iohn
4.
1.
needfull
dutie
:
they
that
are
so
tried
,
haue
no
wrong
done
them
,
neither
can
complaine
,
if
their
charter
bee
demanded
,
I
meane
the
power
of
teaching
,
and
the
power
of
godlinesse
.
These
workes
admit
no
appeale
,
though
they
be
no
miraculous
works
,
(
as
the
Angels
here
)
yet
they
are
demonstrations
.
In
the
11.
of
Matthew
,
Iohn
Baptist
sends
his
disciples
to
Christ
in
Matth.
11.
2.
policie
to
resolue
them
of
the
truth
of
his
mediatorship
:
our
Sauiour
(
when
they
had
done
their
errand
)
doth
not
scorne
them
,
or
disdaine
to
giue
account
of
his
calling
.
But
what
manner
of
euidence
giueth
hee
?
Goe
(
saith
he
)
tell
Iohn
,
what
yee
haue
heard
and
seene
,
The
blinde
see
,
the
lame
goe
,
the
poore
receiue
the
Gospell
.
q.
d.
If
these
workes
will
not
euince
what
I
am
,
take
mee
not
for
him
that
I
goe
for
.
So
he
tels
the
Pharisies
,
If
I
gaue
witnesse
onely
to
my selfe
,
I
could
not
claime
credit
thereto
:
but
the
workes
I
doe
,
they
beare
witnesse
of
me
,
and
further
I
desire
not
to
be
embraced
.
So
Paul
tels
2.
Cor.
3.
2.
the
Corinths
,
ye
are
my
Epistle
written
in
your
hearts
,
&c.
q.
d.
The
spirit
of
God
coworking
with
my
Ministerie
,
to
the
begetting
of
faith
,
a
new
heart
and
life
in
you
,
hath
sealed
also
this
truth
vnto
you
,
That
I
am
a
true
Apostle
of
Christ
,
against
all
gainesayers
.
And
it
is
the
dutie
of
all
Gods
Ministers
to
adde
this
commendation
and
allowance
vnto
the
outward
calling
Note
.
of
the
Church
,
their
letters
commendatorie
I
meane
and
licenses
.
And
if
hereupon
wee
may
bee
receiued
,
let
vs
not
complaine
:
as
for
them
who
vpon
this
testimony
from
God
,
will
not
admit
vs
,
either
our
persons
,
as
factious
Separatists
;
or
the
power
of
our
Ministerie
,
as
all
vnbeleeuers
and
vngodly
ones
,
woe
be
vnto
them
,
for
in
not
receiuing
vs
,
they
despise
him
that
sent
vs
.
As
for
their
censures
,
we
may
appeale
from
them
with
our
Sauiour
;
saying
,
I
receiue
not
praise
or
dispraise
of
men
,
I
haue
another
Iudge
:
And
with
Paul
,
It
is
a
slight
thing
with
me
to
be
iudged
of
such
,
I
passe
not
1.
Cor.
4.
3.
for
your
iudgement
.
And
secondly
let
all
priuat
persons
,
that
receiue
the
message
of
God
by
the
Minister
,
know
their
dutie
also
,
which
is
to
declare
what
they
bee
by
the
good
actions
of
their
liues
,
rather
then
by
their
talke
,
and
to
bee
examples
to
other
in
their
conuersation
,
and
not
in
their
communication
1.
Tim.
4
12.
onely
.
So
our
Sauiour
taught
when
he
came
to
giue
his
life
for
vs
here
on
earth
:
If
ye
abide
in
me
,
and
my
word
in
you
,
then
are
ye
my
very
Iohn
8.
31.
disciples
indeed
.
Agreeable
hereunto
are
his
words
in
another
place
,
Not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
my
father
which
is
in
heauen
.
Neither
let
any
man
desire
to
bee
Matth.
7.
21.
taken
for
better
then
he
is
,
but
submit
himselfe
to
this
touchstone
which
will
bewray
what
mettall
he
is
made
of
:
and
for
as
much
as
the
inward
duties
of
faith
and
pietie
are
vnknowne
to
others
,
let
the
workes
of
each
mans
calling
say
for
him
what
he
is
,
let
a
good
magistrate
be
content
to
lose
the
credit
of
his
profession
,
if
he
cannot
maintaine
it
by
vprightnes
,
courage
in
punishing
offenders
,
&
defending
the
innocent
,
being
free
from
couetousnes
,
parcialitie
,
or
iniustice
.
Let
the
husbandman
approue
his
religion
,
by
walking
as
a
man
of
vnderstanding
before
his
wife
,
and
she
hers
,
by
submission
in
the
Lord
,
and
reuerence
towards
him
:
and
so
the
other
parts
of
the
familie
in
their
seuerall
places
.
And
otherwise
,
let
them
hold
their
peace
as
guiltie
persons
.
Thirdly
,
this
doctrine
is
to
settle
the
best
Christians
to
bee
so
still
,
notwithstanding
the
taunts
and
mockes
of
the
vngodly
,
who
bayte
them
with
the
names
of
hypocrites
,
and
men
of
singularitie
,
seeing
they
declare
that
out
by
their
good
liues
,
which
they
imbrace
with
their
hearts
:
and
generally
let
all
such
take
warning
by
this
,
as
onely
haue
a
name
they
liue
,
but
are
dead
,
and
who
speake
well
,
but
haue
not
hearts
to
doe
thereafter
,
and
as
for
such
as
reproach
and
scorne
them
who
honour
their
profession
with
a
life
answerable
,
their
iudgement
sleepeth
not
.
It
appeareth
by
that
which
is
said
here
,
that
as
the
Angell
willed
Manoah
to
doe
,
euen
so
he
did
:
I
meane
,
offer
a
burnt
offering
vnto
the
Lord
.
Now
Obiect
.
where
it
is
obiected
that
it
was
not
lawfull
for
him
to
offer
in
any
place
,
but
at
Ierusalem
,
and
therefore
that
it
was
not
lawfull
for
him
to
offer
where
the
Angell
met
him
;
I
answere
,
that
it
was
lawfull
to
offer
in
other
places
while
the
Arke
was
carried
about
,
and
was
staied
in
no
certaine
place
:
but
after
the
building
of
the
temple
at
Ierusalem
,
then
indeed
that
law
tooke
effect
,
and
it
was
not
lawfull
to
sacrifice
elsewhere
,
but
all
high
places
were
then
to
be
taken
away
.
And
this
I
say
,
supposing
the
action
to
be
ordinarie
;
Answ.
but
indeed
this
of
Manoah
had
bin
warrantable
at
any
time
,
as
being
grounded
vpon
diuine
warrant
,
commanding
him
so
to
doe
.
And
whereas
it
is
againe
obiected
,
that
Manoah
not
being
of
the
tribe
of
Leui
,
but
of
Dan
,
ought
not
to
offer
sacrifice
,
neither
was
that
according
to
the
law
that
hee
did
:
it
is
answered
,
that
hee
gaue
the
flesh
and
the
other
things
to
the
Angell
,
whom
he
tooke
to
bee
a
Prophet
,
that
hee
might
offer
them
,
for
the
Prophets
had
an
extraordinary
calling
,
that
though
they
were
not
of
the
house
of
Aaron
,
yet
it
was
lawfull
for
them
to
sacrifice
,
as
Elia
and
Elisha
did
:
for
when
the
Priests
corrupted
the
pure
worship
of
God
,
the
Lord
stirred
vp
the
Prophets
to
restore
it
againe
.
But
this
was
no
Prophet
,
ye
will
say
;
I
answere
,
no
hee
was
not
,
but
more
then
a
Prophet
:
and
therefore
the
flesh
and
the
other
offering
being
laide
on
the
rocke
,
the
Angell
did
wonderfully
;
hee
raised
fire
out
of
the
rocke
,
and
consumed
the
sacrifice
.
And
the
same
we
haue
heard
to
haue
been
done
in
Gedeons
sacrifice
before
:
for
although
it
bee
not
expressely
said
here
,
that
fire
was
brought
out
of
the
rocke
as
there
;
yet
seeing
there
is
no
mention
of
any
fire
brought
by
Manoah
,
and
yet
that
the
Angell
is
said
to
haue
departed
in
the
flame
,
it
is
most
likely
that
fire
was
stricken
out
of
the
stone
:
the
Angell
ascended
into
heauen
,
as
though
he
would
vse
the
flame
insteade
of
a
chariot
,
and
he
dissolued
the
body
which
he
tooke
on
him
,
and
went
away
in
the
fire
,
which
was
a
great
wonder
to
them
,
for
Monoah
and
his
wife
were
stricken
with
a
great
feare
,
when
they
saw
that
he
was
an
Angell
of
God
:
and
after
that
,
he
appeared
no
more
to
them
.
In
that
Manoah
did
as
the
Angell
willed
him
,
turning
that
which
hee
Doct.
vers.
19.
would
haue
set
before
the
man
of
God
for
meate
,
into
a
sacrifice
;
it
teacheth
how
fit
and
ready
we
should
be
,
to
be
moued
and
ledde
by
good
instruction
to
any
duty
that
wee
know
not
,
neither
thought
of
before
:
meekely
receiuing
the
words
of
exhortation
without
resistance
or
vnwillingnesse
.
This
minde
was
in
the
Thessalonians
,
to
whom
Paul
writeth
thus
:
We
are
2.
Thes.
3.
4.
perswaded
of
you
in
the
Lord
,
that
both
yee
doe
already
,
and
will
doe
still
the
things
that
wee
commande
you
,
meaning
,
that
they
resolued
with
themselues
,
to
make
the
doctrine
of
the
Apostles
the
rule
of
their
life
.
Thus
should
all
Christians
bee
affected
,
like
the
paterne
that
Paul
giues
the
widowes
,
that
they
should
diligently
be
giuen
not
onely
to
the
particular
1.
Tim.
5.
10.
duties
of
compassion
,
Rom.
12.
but
to
euery
good
worke
.
This
commendeth
the
grace
of
God
highly
in
all
such
as
are
thus
prepared
to
serue
God
in
euery
part
of
their
life
,
that
as
they
shall
see
what
the
good
and
acceptable
Rom.
12.
2.
will
of
God
is
toward
them
,
so
they
are
ready
still
to
new
duties
.
And
so
it
doth
much
checke
and
accuse
them
,
who
are
slow
and
backward
to
any
good
thing
that
shall
be
required
of
them
,
and
readily
yeelded
to
by
their
brethren
:
they
would
be
counted
with
the
forwardest
,
but
yet
in
duties
that
like
them
not
,
they
will
be
reasoning
against
them
,
though
in
some
other
they
shew
themselues
commendable
.
And
yet
for
all
that
which
I
say
,
let
it
be
clearely
seene
,
that
there
is
enough
to
binde
their
consciences
,
to
that
whereto
they
should
yeeld
,
lest
they
be
lead
by
company
,
will
,
or
fancy
:
and
there
is
cause
of
this
readinesse
and
alacritie
in
receiuing
the
word
by
the
people
,
if
they
consider
that
the
Minister
himselfe
is
tied
to
the
like
dutie
in
vttering
it
,
according
to
that
charge
of
Peter
,
feede
the
flocke
of
1.
Pet.
5.
2.
God
with
a
ready
minde
,
not
of
constraint
:
and
the
Apostle
Paul
confirmes
it
,
There
is
necessitie
imposed
vpon
me
,
and
wo
be
to
me
if
I
preach
not
,
&c.
If
then
I
doe
this
necessarie
worke
willingly
,
it
is
thankworthie
:
otherwise
it
is
necessarie
,
and
I
must
doe
it
without
thanks
.
How
shall
this
bee
,
if
the
people
hold
off
and
pleade
libertie
to
take
and
refuse
what
they
please
?
Therefore
Cornelius
,
Acts
10.
professeth
himselfe
and
his
,
ready
to
heare
Acts
10.
33.
whatsoeuer
Peter
should
say
from
God
to
him
.
And
when
he
saith
[
whatsoeuer
]
he
meaneth
,
whether
reproofe
,
or
commandement
,
as
well
as
comfort
and
instruction
.
This
she
weth
,
that
not
all
that
doe
some
duties
,
doe
them
readily
;
but
either
for
finister
respects
or
by
halues
:
as
he
in
the
Gospell
?
who
was
bidden
goe
into
the
vineyard
,
answered
,
hee
would
,
but
Matth
21.
32.
went
not
:
so
,
many
heare
zealously
,
but
neuer
weighing
the
worke
of
God
,
Note
.
nor
forecasting
the
difficulties
,
repent
them
of
their
forwardnesse
.
Others
readily
yeeld
to
the
truth
in
their
minds
as
sound
and
good
,
but
their
hearts
come
slowly
forward
,
they
delight
not
therein
,
nor
approue
it
,
as
liking
that
it
should
gouerne
them
.
Againe
,
some
things
which
the
word
requires
we
yeeld
to
,
(
for
the
outward
action
especially
)
yea
and
stand
stiffely
in
the
defence
of
it
,
as
Iudas
did
for
the
relieuing
the
poore
,
because
(
in
a
diuers
respect
)
our
desire
concurreth
with
Gods
commandement
,
euen
corruptly
peruerting
the
end
and
vse
of
a
good
duty
to
our
own
benefit
,
which
ought
onely
tend
to
Gods
glorie
.
But
here
we
doe
not
obey
readily
,
because
the
manner
of
obeying
,
which
is
for
conscience
sake
,
displeaseth
vs
:
as
the
artificer
liketh
it
well
,
that
God
calleth
for
diligence
in
his
calling
,
for
his
coueteous
Note
.
minds
sake
;
but
to
be
occupied
therein
for
the
seruing
of
Gods
prouidence
,
the
auoyding
of
noysome
lusts
and
temptations
,
the
practise
of
his
faith
and
patience
,
thankfulnes
&
contentment
,
he
hath
no
readines
thereto
:
yea
this
awkenesse
is
in
the
best
,
that
they
like
any
dutie
should
bee
vrged
which
others
are
tardie
in
,
and
themselues
prone
vnto
;
but
to
be
drawn
any
further
,
and
to
suffer
exhortation
and
reproofe
for
their
blemishes
and
errors
,
that
is
vnwelcome
.
So
that
readines
and
teachablenes
humbly
to
giue
place
,
and
curbe
our
contradicting
and
rebellious
nature
,
where
God
hath
manifested
his
will
vpon
good
ground
,
is
a
rare
gift
of
the
spirit
,
and
attendeth
onely
vpon
them
,
who
with
Dauid
haue
a
respect
to
all
Gods
Psalm
.
119.
6.
commandements
.
Excellent
is
that
speech
of
Dauid
,
O
Lord
thou
saidst
,
Seeke
my
face
;
and
I
answered
,
Lord
I
will
seeke
thy
face
.
Euen
as
the
waxe
applied
to
the
seale
,
receiues
the
impression
,
and
the
holy
instruments
of
musicke
in
the
Temple
sounded
according
to
the
skilfull
blowing
or
fingering
of
Asaph
and
his
brethren
,
so
pliant
and
tunable
should
our
hearts
be
to
the
voice
of
God
,
and
make
such
harmony
in
his
eares
,
as
he
himselfe
hath
made
inwardly
in
them
:
as
the
seruant
mentioned
in
the
Gospell
,
Note
.
whose
obedience
in
going
,
comming
,
and
dooing
,
seemed
to
be
so
prompt
,
as
if
it
were
the
eccho
of
his
Masters
voyce
.
And
such
as
haue
attained
any
measure
herein
,
let
them
looke
to
this
one
thing
,
that
they
be
constant
in
so
doing
,
lest
(
beside
the
expectation
)
the
diuell
in
time
by
inward
or
outward
discouragings
or
allurings
,
quite
alter
their
temper
,
and
make
them
first
to
heare
without
delight
,
remissely
and
coldly
,
and
in
time
with
dislike
and
resistance
,
as
wofull
experience
witnesseth
.
Touching
the
particular
kinde
of
Manoahs
readinesse
to
turne
the
meate
into
sacrifice
,
see
more
in
the
peoples
giuing
to
Gedeon
the
earings
of
their
pray
,
which
poynt
is
diuers
from
the
former
.
Further
this
consuming
of
the
sacrifice
with
fire
by
the
Angell
procured
2
in
such
a
wonderfull
manner
,
as
it
could
bee
no
other
then
the
worke
of
God
,
this
,
I
say
,
was
done
for
the
confirming
of
Manoah
and
his
wife
:
the
which
also
was
granted
to
Gedeon
in
the
like
case
,
and
at
the
prayers
of
Elia
,
Iudg.
6.
17.
he
did
giue
the
like
signe
for
the
confirming
of
the
people
,
that
Iehoua
the
God
of
Elia
,
was
the
true
God
,
and
Baal
an
idoll
,
and
his
priests
deceiuers
1.
King
.
18.
24.
of
them
.
By
all
which
and
many
more
such
,
the
Lord
testifieth
,
how
willing
he
is
,
that
his
poore
seruants
should
be
free
from
doubtings
and
feare
,
which
doe
much
distract
and
disquiet
them
.
For
though
he
allow
them
not
to
looke
for
,
or
depend
vpon
signes
now
,
as
in
times
past
,
yet
a
most
sure
rule
he
hath
giuen
vs
in
his
word
to
goe
by
,
to
the
which
he
sendeth
vs
,
saying
;
Search
the
Scriptures
,
for
they
beare
record
of
me
,
and
shew
,
what
my
will
is
toward
you
.
And
whereas
it
will
Iohn
5.
39.
be
obiected
to
me
that
all
cannot
vnderstand
the
scriptures
,
and
therefore
that
may
be
farre
enough
off
from
resolution
in
doubtfull
cases
:
I
answere
,
the
Lord
hath
taken
order
,
(
if
hee
were
obeyed
therein
)
that
throughout
his
Church
there
should
bee
preachers
to
reueale
his
minde
to
the
hearers
,
and
to
haue
their
abode
,
and
liue
with
the
people
,
to
the
end
they
may
helpe
to
resolue
their
doubts
,
as
they
shall
arise
daily
in
them
,
and
so
helpe
to
stablish
their
faith
,
and
set
them
forward
to
the
kingdome
of
glorie
,
all
Note
.
which
the
poore
people
haue
neede
of
.
And
if
Gods
matters
were
regarded
of
men
but
as
their
owne
be
,
there
would
be
such
care
to
furnish
all
places
,
by
them
whom
it
concerneth
,
with
fit
and
meete
teachers
(
choyce
being
made
alwaies
of
the
best
first
,
and
they
sought
after
)
that
both
the
rest
of
them
who
are
students
in
Diuinitie
might
be
well
incouraged
to
follow
their
studie
,
and
best
examples
,
and
the
people
well
prouided
for
thereby
,
and
so
might
grow
to
resolue
themselues
in
many
of
their
doubts
,
and
be
helped
by
their
teachers
in
the
rest
,
so
as
they
might
liue
comfortably
,
which
a
few
attaine
to
of
many
,
and
then
it
may
be
seene
also
,
what
other
people
goe
without
of
their
due
,
by
wanting
such
Note
.
teachers
,
and
they
who
are
causes
of
it
,
may
repent
,
which
would
bring
great
ioy
into
our
streetes
.
It
is
said
further
here
,
that
after
this
was
done
,
the
Angell
did
yet
wonderfully
Vers.
20.
in
another
thing
:
to
wit
,
that
when
the
flame
ascended
from
the
altar
toward
heauen
,
he
ascended
in
it
,
Manoah
and
his
wife
beholding
the
same
,
that
so
they
might
know
what
he
was
who
appeared
to
them
,
euen
the
Angell
of
God
,
whom
they
tooke
to
be
some
man
of
God
,
or
prophet
.
Thus
they
were
better
confirmed
about
that
which
was
said
to
them
concerning
the
childe
.
This
,
as
the
former
verse
,
confirmeth
vs
in
that
we
learned
Doct.
1.
there
,
namely
,
what
a
care
the
Lord
hath
to
ease
our
infirmities
,
and
to
relieue
vs
therein
:
which
being
beleeued
of
vs
,
is
no
small
refreshing
and
incouragement
to
vs
.
But
of
this
poynt
hath
been
already
spoken
much
in
the
historie
of
Gedeon
.
Also
it
is
said
here
,
that
Manoah
and
his
wife
,
when
they
beheld
this
,
and
knew
,
as
it
followeth
in
the
next
verse
,
that
he
was
an
Angell
of
God
,
they
(
I
say
)
fell
on
their
faces
to
the
earth
for
feare
,
as
appeareth
by
his
words
to
his
wife
afterward
.
For
we
may
not
be
ignorant
of
this
,
that
in
those
times
2
the
people
were
afraid
at
the
sight
of
an
Angell
,
or
in
beholding
any
signes
of
Gods
presence
,
as
in
Exod.
19.
we
reade
,
and
Iudg.
6.
so
I
say
,
it
was
with
Exod.
19
16.
Iudg.
6.
22.
them
,
and
so
it
would
be
with
vs
,
if
we
should
haue
the
like
occasions
offred
vs
:
the
reason
is
,
first
our
inherent
sinne
,
and
the
inborne
corruption
that
is
in
vs
:
secondly
,
the
accusation
of
our
consciences
,
which
tell
vs
what
wee
are
in
,
and
of
our selues
:
to
wit
,
most
vile
,
rebellious
,
and
disobedient
;
the
which
ought
to
humble
vs
,
when
God
by
such
or
other
meanes
,
doth
as
it
were
,
shew
vs
our
face
in
a
glasse
,
that
through
our
sin
we
be
afraid
,
whereas
we
should
reioyce
.
In
that
they
did
shew
reuerence
in
such
cases
,
it
was
their
duty
so
to
doe
:
and
we
owe
the
same
,
in
respect
of
Gods
speciall
presence
in
the
congregation
.
But
as
we
see
it
was
with
them
,
that
in
doing
a
good
thing
they
passed
measure
in
their
feare
,
and
it
was
excessiue
in
them
:
so
wee
may
beholde
thereby
,
how
hard
a
thing
it
is
to
auoyde
corruption
in
our
best
actions
.
But
as
they
went
too
farre
in
one
extremitie
,
that
they
were
too
much
afraid
,
so
wee
goe
further
in
the
contrary
,
for
that
wee
come
short
,
and
doe
not
feare
the
presence
of
God
at
all
,
when
we
come
before
him
in
speciall
manner
,
or
very
little
.
So
that
the
reuerend
behauiour
of
the
Fathers
toward
God
,
will
be
an
accusation
of
vs
for
the
contrary
,
when
yet
we
ought
to
carry
our selues
reuerently
in
all
places
.
Let
the
reader
looke
backe
into
the
6.
chapter
and
22.
verse
,
where
this
argument
is
largely
handled
.
In
that
it
is
said
in
this
verse
,
that
the
Angell
hauing
done
that
which
he
Verse
11.
came
for
to
them
,
departed
,
and
was
no
more
seene
of
them
,
it
teacheth
vs
the
same
,
to
wit
,
that
when
we
haue
met
together
before
the
Lord
to
serue
him
,
as
for
example
,
in
the
publike
vse
of
prayer
,
word
,
and
Sacraments
,
and
haue
religiously
ended
these
duties
;
then
wee
should
depart
,
euery
one
to
his
place
,
considering
how
many
and
great
inconueniencies
doe
follow
idle
and
needlesse
tarrying
behinde
,
and
loyterings
:
whereby
we
doe
not
onely
forget
such
good
instructions
as
we
haue
heard
(
whereas
while
they
See
Hebr.
2.
1.
be
fresh
in
our
remembrance
,
we
might
in
our
returning
,
either
meditate
on
them
,
or
reuiue
the
memory
of
them
by
good
company
,
but
also
fall
to
drinking
,
playing
,
prating
,
and
such
like
behauiour
,
as
whereby
wee
doe
much
more
hurt
to
our selues
and
others
,
then
we
got
good
by
our
hearing
.
The
diuell
hath
more
strings
to
his
bow
then
one
:
and
therefore
if
he
cannot
draw
men
to
neglect
the
meanes
altogether
,
hee
will
busie
their
heads
with
wandring
,
or
oppresse
their
bodies
with
sleepe
:
but
where
neither
of
these
preuaile
,
yet
sometimes
he
windeth
in
with
them
so
by
other
deludings
of
them
,
that
hee
depriueth
them
of
all
fruite
which
they
seemed
to
haue
got
,
and
that
as
easilie
as
they
may
be
brought
asleepe
:
and
not
least
of
all
,
by
occasioning
forgetfulnesse
of
that
they
heare
,
by
needlesse
company
afterward
,
or
some
other
improuidence
.
And
while
men
are
yet
hot
and
glowing
through
the
power
of
the
word
,
hee
doth
cast
cold
water
vpon
their
affections
,
and
quencheth
the
spirit
,
which
had
kindled
good
desires
in
them
before
.
And
yet
few
are
so
wise
as
to
suspect
the
danger
,
but
thinke
themselues
safe
enough
,
and
well
fenced
from
the
diuell
,
they
hauing
so
lately
been
taken
vp
in
holy
duties
,
as
in
hearing
and
prayer
,
and
so
are
easily
beguiled
by
him
,
that
doggeth
them
,
though
inuisibly
,
from
the
Church
,
as
well
as
to
the
Church
,
and
in
it
.
And
this
I
speake
not
onely
of
the
common
abuse
of
the
Sabbath
,
(
which
of
Christians
ought
to
be
abhorred
)
but
euen
of
other
meetings
occasioned
besides
,
and
not
auoided
.
But
let
this
be
well
considered
after
their
publike
hearing
,
besides
the
shunning
of
vnseasonable
companies
,
that
although
I
forbid
not
men
to
returne
to
their
lawfull
callings
and
affaires
after
hearing
,
whereunto
the
word
fitteth
them
much
better
(
and
they
are
no
enemies
to
the
fruite
which
they
haue
gained
in
publique
)
yet
I
say
thus
much
:
first
,
that
there
ought
to
bee
some
respite
betweene
the
one
and
other
(
if
it
may
bee
)
so
much
as
may
serue
to
draw
the
minde
and
affections
together
,
and
settle
some
reuerence
vpon
them
,
that
they
rush
not
forward
loosely
to
matters
of
another
nature
,
as
if
with
the
foole
in
Iames
they
had
forgot
the
hew
whereof
they
saw
themselues
to
be
in
the
glasse
of
the
word
.
Secondly
,
that
if
it
cannot
be
that
they
separate
themselues
to
the
reuiewing
of
the
things
they
haue
heard
,
Prou.
18.
Prou.
18.
1.
but
it
must
needs
bee
that
they
haue
to
doe
with
others
,
as
in
markets
and
faires
(
where
yet
Sermons
are
vsuall
heard
by
all
sorts
)
or
the
like
occasions
:
then
let
men
watch
more
specially
to
their
hearts
and
tongues
,
that
neither
they
breake
measure
,
nor
forget
the
right
manner
and
end
of
their
companying
together
,
but
rather
take
occasion
to
season
others
with
such
things
as
they
lateliest
heard
,
then
to
driue
out
one
nayle
with
another
(
to
vse
the
phrase
of
Ecclesiastes
)
and
lose
all
abroad
which
they
should
haue
carried
home
for
the
prouision
of
their
familie
.
But
alas
,
as
for
the
common
sort
whereunto
shall
I
liken
them
?
They
are
like
to
foolish
market
men
,
who
hauing
stored
their
purses
with
money
,
and
their
sacks
with
necessaries
,
steppe
into
some
lewde
house
or
other
,
where
they
finde
such
companions
,
as
either
by
gaming
,
or
drunkennesse
,
or
iugling
,
picke
that
money
out
of
their
purses
,
and
their
commodities
which
they
had
bought
,
so
that
they
send
them
home
farre
more
bare
and
empty
then
they
came
forth
.
This
dealing
is
bad
enough
at
a
market
,
but
worse
at
a
Sermon
,
or
vpon
the
occasion
of
religious
actions
:
worse
,
I
say
,
because
the
former
commonly
falls
out
against
a
mans
will
:
but
the
latter
wrong
,
men
offer
to
themselues
voluntarily
.
It
is
not
to
be
wondered
at
that
there
are
many
such
;
for
as
they
whom
our
Sauiour
whipt
out
of
the
Temple
,
because
they
made
the
house
of
prayer
a
den
of
theeues
,
came
not
thither
to
serue
God
,
but
themselues
:
so
now
many
come
to
the
congregation
,
onely
to
meete
their
copesmates
,
with
whom
they
are
to
deale
,
contract
,
buy
and
sell
,
and
the
like
:
the
Temple
is
their
place
to
them
where
they
appoint
to
concurre
:
their
market
begins
not
for
the
most
part
,
while
Gods
is
done
.
This
point
is
needfull
to
be
enforced
daily
,
where
such
meetings
are
.
How
much
more
then
,
are
the
loose
and
vnaduised
gaddings
from
our
owne
houses
wantonly
and
wailily
without
any
good
end
,
how
much
more
I
say
,
are
they
full
of
danger
?
For
of
wilfull
goings
forth
to
euill
ends
and
purposes
(
as
in
youth
and
masterlesse
persons
is
to
bee
seene
)
I
neede
not
speake
,
all
doe
know
how
odious
they
are
,
and
what
mischiefe
they
bring
with
them
:
the
most
are
easilie
deceiued
about
the
other
.
Dinah
Iacobs
Gen.
34.
1.
daughter
,
who
went
to
see
the
maydes
of
the
countrey
,
may
bee
an
example
to
all
such
.
It
were
meeter
for
Christians
,
to
learne
of
Dauid
in
this
behalfe
,
what
to
answere
:
when
he
was
of
his
enuious
brother
Eliab
asked
what
hee
made
there
,
(
his
father
hauing
sent
him
thither
,
namely
into
the
campe
)
he
answered
him
,
is
there
not
a
cause
?
As
if
he
should
haue
saide
,
haue
I
not
cause
to
be
here
?
then
I
might
indeed
be
iustly
found
fault
with
.
So
let
all
aduised
persons
see
cause
of
their
being
abroad
,
and
that
they
are
where
they
may
defend
their
being
,
to
the
peace
of
their
conscience
.
The
most
mischiefes
that
are
now
,
or
haue
been
,
haue
come
by
mens
leauing
1.
Sam.
17.
29.
of
their
calling
,
and
going
into
company
without
cause
,
or
hauing
cause
,
by
not
returning
in
due
time
.
But
of
this
by
the
way
,
more
shall
be
said
of
it
in
his
proper
place
.
And
this
be
said
of
the
signe
,
and
that
which
went
before
it
:
now
is
added
Vers.
22.
23.
24.
to
the
former
in
these
three
verses
an
other
thing
,
and
that
is
a
new
trouble
which
befell
Manoah
and
his
wife
,
which
was
this
;
that
because
they
had
seene
an
Angell
of
God
,
therefore
he
concludeth
,
they
should
certainely
dye
.
To
whom
his
wife
answered
(
as
more
strong
in
faith
,
and
confident
then
he
)
wee
shall
not
dye
,
and
sheweth
her
reasons
,
as
followeth
to
bee
considered
.
Thus
,
as
I
noted
in
the
story
of
Gedeon
,
wee
see
how
a
new
Doct.
vers.
22.
trouble
arose
to
the
good
man
,
and
so
doth
daily
to
Gods
seruants
,
marueiled
at
by
them
no
doubt
,
but
in
great
fauour
brought
vpon
them
by
the
Lord
,
and
seene
of
them
also
that
will
trie
it
out
,
and
receiue
it
meekely
.
But
Psalm
.
119.
71.
of
this
in
the
storie
now
cited
.
The
trouble
that
oppressed
Manoah
,
and
that
caused
him
to
breake
out
into
these
words
(
we
shall
surely
dye
)
was
,
for
that
they
had
seene
the
Lord
.
And
by
this
we
see
what
Angell
it
was
,
that
was
so
called
in
the
21.
verse
?
See
chap
6.
14.
Euen
the
eternall
word
,
whom
here
he
calleth
God
,
and
in
the
next
verse
is
of
his
wife
called
Iehoua
,
who
sometime
put
on
the
shape
of
a
man
,
and
appeared
to
men
,
as
also
Angels
did
.
And
it
is
cleare
in
the
stories
of
the
scripture
,
that
after
good
men
had
seene
God
thus
,
or
an
Angell
,
they
were
exceedingly
terrified
,
and
out
of
heart
,
and
looked
for
no
other
then
present
death
:
for
they
knew
what
God
had
said
to
Moses
,
that
a
man
should
not
see
him
,
and
liue
:
but
they
misunderstoode
the
words
when
they
tooke
them
to
be
meant
of
his
appearing
in
a
bodily
shape
,
for
many
had
often
seene
him
so
,
and
yet
liued
after
:
as
both
Gedeon
did
,
and
this
Manoah
and
his
wife
,
with
others
.
The
reason
of
this
their
feare
,
reade
before
in
verse
20.
The
thing
I
note
here
,
is
this
:
what
great
weaknesses
oppresse
Gods
seruants
Doct.
2.
vers.
22.
oft
times
,
as
wee
see
heere
they
did
Manoah
,
of
which
kinde
is
deadly
feare
,
doubting
,
and
distraction
.
And
who
can
say
,
euen
of
the
seruants
of
God
,
that
they
haue
not
been
wound
and
wrapped
in
with
such
sore
disquietnes
either
in
some
sore
affliction
,
while
they
haue
thought
of
the
vttermost
that
might
come
to
them
by
it
,
or
when
in
some
sudden
and
deep
passion
,
they
haue
feared
some
grieuous
calamitie
to
bee
comming
toward
them
?
In
so
much
,
as
they
haue
made
this
resolution
with
themselues
,
that
Note
.
they
were
vndone
.
And
yet
they
haue
seene
that
God
hath
giuen
an
issue
out
of
them
,
and
that
they
haue
passed
ouer
their
heads
as
a
clowd
:
and
they
haue
safely
escaped
and
waded
out
of
them
.
So
that
they
haue
not
risen
from
deliberate
consideration
and
grounded
knowledge
of
Gods
will
,
but
from
feare
oppressing
them
,
and
too
vnaduised
and
rash
iudging
,
and
vnbeliefe
,
and
oft
times
hasted
on
by
melancholy
:
vnto
the
which
as
the
best
are
subiect
,
so
yet
they
must
know
,
that
grace
and
goodnesse
are
smoothered
and
ouerwhelmed
in
them
,
when
they
fall
deeply
into
these
disguising
of
themselues
,
and
therefore
that
they
must
bee
carefull
daily
to
watch
and
pray
in
faith
,
that
no
such
oppressing
and
turbulent
thoughts
and
vexations
take
hold
of
them
,
euen
as
our
Sauiour
hath
giuen
charge
,
saying
:
Let
not
your
Iohn
14.
1.
hearts
be
troubled
.
And
to
conclude
,
seeing
it
falleth
out
(
as
in
this
storie
is
manifest
)
that
Doct.
3.
good
people
may
oft
times
be
at
this
point
,
and
are
also
(
as
Manoah
was
here
being
plunged
into
feare
)
to
doubt
so
dreadfully
of
Gods
fauour
toward
them
,
all
may
learne
by
this
,
how
needfull
it
is
,
for
them
to
gather
and
get
all
arguments
and
testimonies
thereof
before
trials
come
,
and
in
the
daies
of
peace
to
giue
all
diligence
to
make
their
calling
and
election
sure
,
that
in
2.
Pet.
1.
10.
Acts
21.
1.
their
greatest
need
they
may
be
quiet
and
confident
,
and
not
doubt
in
time
of
triall
.
One
way
is
to
endeuour
to
haue
a
good
conscience
alwaies
both
toward
God
and
men
:
also
to
be
the
same
in
secret
,
that
wee
would
seeme
(
when
we
walke
most
innocently
before
men
)
openly
to
be
;
with
many
other
such
fruites
of
faith
:
wherein
the
folly
and
senselesse
blockishnesse
Rom.
2.
28.
euen
of
many
of
the
better
sort
may
bee
marueiled
at
,
that
they
can
in
this
so
weightie
a
matter
,
and
of
so
great
vse
vnto
them
,
be
so
carelesse
.
Let
the
reader
looke
into
the
sixth
chapter
,
as
I
haue
already
referred
him
.
We
heard
in
the
last
verse
,
of
the
great
feare
that
oppressed
Manoah
for
Vers.
23.
that
hee
had
seene
the
Lord
.
Now
it
followeth
in
this
verse
what
his
wife
did
,
when
he
vttered
his
feare
to
her
,
and
in
the
next
and
last
verse
is
shewed
that
Samson
was
borne
.
When
the
wife
of
Manoah
saw
her
husband
so
troubled
,
she
was
better
staied
:
and
therefore
counselled
,
and
by
reasons
did
perswade
him
so
to
be
also
.
Thus
the
Lord
oft
times
spareth
one
of
his
Doct.
vers.
23.
children
,
and
that
also
in
the
same
house
,
when
hee
afflicteth
another
,
and
vpholdeth
one
when
another
is
cast
downe
,
which
is
to
bee
marked
of
vs
.
And
this
he
doth
,
as
we
see
here
in
spiritual
trials
,
as
well
as
in
bodily
health
,
and
visitations
:
to
the
end
that
one
may
bee
an
helper
and
comfort
to
another
.
And
if
he
visit
all
together
,
which
is
rarely
seene
,
yet
he
supplieth
their
wants
some
other
way
,
in
giuing
that
grace
to
the
parties
asunder
,
that
they
were
wont
to
enioy
one
by
the
other
together
.
And
although
this
mercie
be
little
obserued
,
while
it
is
enioyed
,
(
men
being
readie
to
aggrauate
their
crosses
,
and
amplifie
them
to
the
highest
degree
,
but
blinde
in
seeing
Gods
goodnesse
in
his
afflicting
them
)
yet
such
it
is
,
as
might
full
ill
be
spared
,
and
when
it
is
,
it
causeth
men
to
accuse
themselues
of
vnthankfulnes
,
which
hath
procured
the
increase
and
multiplying
of
their
crosses
.
We
know
addition
of
miserie
made
him
who
thought
it
a
small
benefit
to
liue
as
a
sonne
Luke
15.
17.
vnder
his
fathers
wing
,
to
wish
he
might
be
entertained
but
in
the
place
of
a
hireling
.
To
returne
to
the
point
againe
,
this
mercifull
forbearance
of
the
Lord
is
euen
seene
oftentimes
in
one
and
the
same
persons
visitation
:
that
although
he
lay
his
hand
vpon
the
bodie
,
yet
oft
times
the
minde
is
free
,
and
the
spirit
is
able
to
sustaine
the
bodies
infirmitie
.
Yet
I
spake
not
this
,
as
if
this
were
a
token
of
Gods
forsaking
a
man
,
when
he
seemeth
to
afflict
on
euery
side
:
for
then
the
Lord
driues
his
people
to
cling
to
himselfe
,
when
all
props
and
crutches
are
remoued
,
lest
they
should
sinke
altogether
.
Iobs
wife
and
himselfe
Iob
1.
were
downe
together
,
(
as
we
may
say
)
children
slaine
,
cattell
and
substance
destroyed
,
friends
and
kindred
alienated
.
And
this
wrought
(
no
doubt
)
strongly
vpon
his
weakest
part
:
but
if
the
Lord
had
not
been
on
his
side
,
yea
instead
of
all
comfort
by
wife
,
or
others
;
he
could
neither
haue
resisted
desperate
impatience
,
euen
at
the
hearing
of
the
first
heauie
message
that
was
brought
vnto
him
,
nor
(
much
lesse
)
haue
said
afterward
,
Although
he
kill
me
,
I
will
trust
in
him
.
Therefore
although
the
Lord
doe
ordinarily
Iob
13.
15.
thus
measure
out
to
his
children
,
that
all
sorrow
comes
not
at
once
:
yet
let
none
indent
with
the
Lord
,
that
thus
hee
shall
deale
alway
with
him
.
The
Lord
is
tied
to
no
certaintie
,
or
necessitie
in
temporall
crosses
to
his
best
seruants
,
saue
onely
to
be
their
God
alsufficient
,
and
to
minister
vnto
them
the
grace
which
shall
be
sufficient
.
Many
haue
fallen
into
such
streights
through
infectious
diseases
,
pouertie
,
trauaile
,
&c.
that
they
wanted
succour
and
comfort
,
from
the
neerest
vnto
them
.
Onely
the
Lord
forsake
not
his
,
being
neerer
to
them
in
miserie
,
then
nature
can
make
the
neerest
friends
to
each
other
.
But
seeing
the
woman
here
,
though
in
regard
of
her
sexe
the
weaker
Doct.
2.
vessell
,
was
yet
the
stronger
in
faith
,
to
incourage
her
husband
when
hee
fainted
,
let
vs
learne
,
that
the
husband
may
not
despise
his
wiues
counsell
,
when
God
shall
grace
her
equally
or
aboue
him
.
It
is
many
mens
cases
to
be
honoured
with
such
wiues
,
who
by
their
faith
,
experience
,
knowledge
,
humilitie
,
innocencie
,
and
such
other
good
gifts
of
God
,
might
hardly
bee
wanted
,
and
are
much
to
bee
regarded
.
But
they
that
haue
these
gifts
,
let
them
be
farre
from
thinking
on
the
other
side
meanely
and
basely
of
their
husbands
,
remembring
who
commandeth
them
the
carriage
of
reuerence
towards
them
:
Husbands
againe
must
reioyce
for
them
,
and
not
scorne
to
take
good
by
them
,
vpon
a
vaine
conceit
that
their
wiues
will
deny
them
supremacie
,
or
(
as
many
will
say
)
crow
ouer
them
.
And
yet
those
that
want
grace
,
and
be
otherwise
ill
qualitied
,
let
them
not
leane
much
to
their
counsell
,
remembring
Ahab
and
Salomon
,
in
this
sinne
,
little
differing
.
See
vers.
9.
and
10.
of
this
chapter
.
Her
first
reason
was
this
,
and
it
was
sound
and
good
:
If
God
(
said
she
)
3
would
haue
killed
vs
,
he
would
not
haue
receiued
our
sacrifice
.
But
he
hath
receiued
it
.
And
how
knew
she
that
it
was
accepted
of
God
?
I
say
,
seeing
he
it
was
that
bad
her
offer
it
,
therefore
it
was
acceptable
to
him
.
And
againe
,
the
manner
was
allowable
,
for
that
God
had
consumed
the
sacrifice
with
Doct.
the
flame
.
And
we
may
say
the
like
.
That
if
God
heare
our
prayers
,
and
approue
of
our
weake
and
poore
course
of
life
,
wee
may
assure
our selues
that
Acts
10.
4.
he
loueth
vs
,
and
therefore
will
not
in
any
aduersitie
forsake
or
cast
vs
off
.
But
God
heareth
not
such
as
lie
still
in
their
sinnes
.
This
reason
of
the
woman
Ioh.
9.
31.
(
pithie
and
concludent
)
may
bee
further
extended
to
this
sense
:
that
seeing
God
had
then
allowed
and
accepted
them
and
their
offering
,
when
they
had
lesse
ground
to
looke
for
it
,
nay
were
more
vnlike
to
speed
of
their
desires
:
then
much
more
would
hee
now
and
in
time
to
come
testifie
his
loue
towards
them
,
hauing
passed
his
word
to
them
,
and
in
token
thereof
,
deuoured
their
sacrifice
.
It
was
his
meere
goodnesse
(
saith
she
)
to
giue
vs
any
accesse
at
all
to
his
Maiestie
,
to
offer
vp
our
requests
and
thanksgiuing
to
him
and
to
vouchsafe
to
smell
asweete
fauour
from
our
offering
.
He
needed
haue
done
no
such
matter
,
it
came
from
himselfe
,
it
was
his
free
loue
to
vs
,
to
reueile
himselfe
to
vs
more
specially
then
to
others
.
Doubtlesse
if
hee
had
meant
to
slay
vs
,
he
would
haue
done
it
before
,
and
spared
all
this
labour
:
therefore
these
are
arguments
rather
,
that
he
will
reueile
himselfe
yet
further
to
vs
,
and
loue
vs
more
dearely
,
and
giue
vs
more
cause
hereafter
to
trust
him
,
and
giue
thankes
to
him
.
So
that
when
she
saith
,
He
meanes
not
to
kill
vs
:
she
implieth
more
,
viz.
But
rather
blesse
vs
more
abundantly
then
before
,
so
farre
will
he
be
from
killing
vs
.
And
this
argumentation
of
hers
,
is
not
vnlike
to
that
of
Pauls
,
Rom.
5.
8.
If
Christ
dyed
for
vs
being
sinners
,
much
more
being
iustified
in
his
blood
,
shall
we
be
saued
from
wrath
.
And
it
serues
as
a
president
for
Gods
people
,
in
their
doubts
and
temptations
,
to
rouse
vp
themselues
from
deadly
feare
,
and
to
gather
strength
againe
to
themselues
,
by
reason
framed
according
to
this
of
hers
.
And
thus
should
euery
afflicted
soule
and
conscience
reason
in
time
of
his
trouble
,
and
say
to
himselfe
:
There
was
a
time
when
I
was
out
of
couenant
with
God
,
had
no
promise
to
ground
my
faith
vpon
,
and
wanted
hope
:
yet
then
the
Lord
visited
me
in
mercie
,
opened
my
eyes
to
see
,
and
my
heart
to
mourne
vnder
the
burthen
of
my
sinne
,
to
come
to
him
for
ease
,
and
to
finde
forgiuenesse
.
Since
that
time
I
haue
had
much
doubting
,
and
been
troubled
about
beleeuing
,
and
repentance
,
which
haue
driuen
me
to
proue
them
,
and
thereupon
I
haue
rested
,
and
found
peace
.
Now
therefore
though
I
am
tempted
againe
strongly
to
thinke
my
estate
to
be
vnsound
and
naught
,
yet
I
remember
Gods
mercies
of
old
,
and
therein
am
and
will
be
comforted
.
If
God
had
meant
to
forsake
and
cast
me
off
quite
,
hee
would
not
haue
proceeded
so
farre
with
me
as
he
hath
done
,
he
would
haue
let
me
lien
still
in
darknesse
,
vnbeliefe
,
hypocrisie
,
&c.
and
taken
lesse
paines
to
call
me
,
change
me
,
reforme
and
gouerne
me
.
These
betoken
not
hatred
,
but
loue
,
no
more
then
the
deuouring
of
the
sacrifice
argued
that
God
would
kill
Manoah
and
his
wife
.
Doubtlesse
the
Lord
who
did
owe
me
no
such
fauour
at
all
,
shewed
me
mercy
freely
,
to
the
end
he
might
shew
me
more
in
time
to
come
,
and
finish
his
gracious
worke
in
me
.
And
thus
I
construe
all
his
dealings
with
me
hitherto
,
his
enabling
me
to
pray
,
and
to
beleeue
,
to
hate
sin
,
to
grow
in
knowledge
,
and
to
inioy
his
blessing
vpon
all
these
to
much
encrease
.
Let
others
say
as
they
will
:
I
will
not
be
so
vnthankfull
as
to
think
he
hath
done
all
this
in
vaine
,
that
were
to
mock
and
deceiue
me
:
but
I
verily
beleeue
all
was
and
is
for
good
,
and
therefore
that
I
shall
see
more
promises
fulfilled
,
till
I
see
the
Lord
himselfe
in
the
land
of
the
liuing
,
&c.
But
here
I
end
.
THE
SEVENTIE
FOVRE
SERMON
ON
THE
XIII
.
AND
XIIII
.
CHAPTERS
OF
THE
BOOK
OF
IVDGES
.
OF
the
first
reason
of
Manoahs
wife
,
we
heard
in
the
last
sermon
.
The
second
followeth
,
which
was
this
:
he
appeared
again
&
again
to
vs
(
saith
she
)
&
instructed
vs
what
we
should
do
,
wherto
also
she
said
to
her
husband
,
we
attended
readily
(
as
you
know
)
and
beleeued
his
words
:
(
for
thus
we
must
vnderstand
her
,
for
as
much
as
the
word
profiteth
not
,
if
it
bee
not
mixed
with
faith
)
therefore
she
concludeth
,
that
they
should
Heb.
4.
1.
not
dye
.
And
this
,
which
was
in
her
so
commendable
,
is
no
lesse
in
so
many
of
vs
,
as
the
like
is
found
,
but
an
especiall
gift
of
God
,
to
vphold
our selues
in
Doct.
tryals
,
and
then
to
beleeue
God
,
and
giue
credit
to
him
,
when
we
haue
nothing
else
to
depend
vpon
.
But
if
we
be
faint
in
trouble
,
then
,
as
Salomon
Prou.
24.
10.
saith
,
our
strength
was
neuer
great
.
And
as
it
was
no
small
trouble
to
Manoah
so
to
doubt
,
in
like
maner
shall
we
find
it
.
Further
,
out
of
this
second
reason
of
hers
rightly
vnderstood
,
we
learne
,
that
although
this
is
no
good
consequent
,
God
hath
sent
his
word
among
vs
againe
and
againe
,
therefore
he
will
not
destroy
vs
,
but
loueth
vs
:
yet
let
vs
take
it
,
as
it
was
both
meant
of
her
,
and
practised
of
both
her
and
her
husband
,
to
wit
,
that
they
receiued
the
message
at
the
mouth
of
the
Angell
,
and
beleeued
his
word
,
being
confirmed
Doct.
by
a
signe
,
and
then
the
reason
is
good
,
in
this
manner
:
God
instructed
vs
,
and
we
receiued
it
,
therefore
he
will
not
destroy
vs
.
And
thereafter
is
our
instruction
.
For
if
we
imbrace
and
beleeue
the
doctrine
of
the
scripture
,
that
it
is
for
our
vse
and
benefite
,
and
receiue
it
,
not
as
the
word
of
Iohn
1.
12.
man
,
but
as
it
is
indeed
,
the
word
of
God
,
and
it
be
sweet
to
vs
,
as
the
honey
1.
Thes.
2.
13.
Psal.
119.
103.
to
the
tast
,
as
the
Prophet
spake
,
then
may
we
be
sure
that
we
shall
not
perish
.
But
more
particularly
,
the
words
of
this
second
reason
hauing
relation
to
the
Angels
message
,
giue
vs
occasion
to
looke
backe
into
the
nature
and
quality
thereof
.
The
Lord
(
sayth
she
)
hath
told
me
,
that
whereas
I
was
barren
,
I
should
conceiue
a
sonne
,
and
that
he
should
be
an
instrument
to
saue
Israel
out
of
the
hands
of
the
Philistims
.
The
time
also
he
hath
appointed
,
the
manner
of
my
dyet
and
abstinence
he
hath
prescribed
,
adding
the
reason
,
because
the
childe
must
be
a
Nazarite
.
And
this
he
hath
not
once
to
me
,
but
the
second
time
to
vs
both
testified
,
and
we
haue
rested
therein
,
beleeued
the
report
,
and
receiued
a
signe
.
What
?
shall
we
now
thinke
God
will
kill
vs
?
How
then
haue
we
beleeued
the
message
,
seeing
that
if
he
kill
vs
,
it
is
not
possible
that
a
child
should
be
borne
and
begotten
by
vs
,
and
therefore
all
the
other
particularities
are
absurd
and
frinolous
.
Or
,
if
we
still
beleeue
the
word
of
God
,
how
can
we
say
,
God
will
slay
vs
?
Thus
doth
this
woman
bestirre
her selfe
to
settle
and
restore
her
husband
,
by
a
strong
reason
drawne
from
their
faith
in
the
promise
of
God
,
which
could
admit
no
contrarietie
,
except
God
hi●selfe
could
be
charged
to
be
opposite
in
his
performance
to
his
promise
.
And
this
shewes
how
rarely
God
hath
graced
this
woman
,
that
she
(
a
weake
creature
)
should
be
able
thus
to
rest
her selfe
,
and
vnder-lay
her
husband
,
by
an
argument
of
the
greatest
force
,
which
might
not
be
gainsayd
,
except
grosse
absurdities
were
granted
,
yea
impossibilities
,
to
wit
,
that
God
might
falsifie
his
word
.
And
in
such
cases
as
Manoah
was
,
no
lesse
euidence
of
truth
and
proofe
would
haue
serued
the
turne
.
It
commendeth
this
duty
vnto
vs
when
we
shall
be
tryed
in
the
like
manner
,
to
wit
,
that
we
suffer
not
our selues
with
Manoah
to
forget
who
it
is
that
hath
made
vs
a
promise
of
forgiuenes
,
and
who
hath
assured
vs
that
we
shall
not
perish
,
but
be
kept
to
the
resurrection
day
.
Iohn
10.
28.
It
may
be
,
that
in
some
great
and
sudden
feare
,
or
trouble
,
the
Diuell
may
quite
spoyle
vs
of
the
remembrance
of
the
grounds
whereupon
we
haue
Note
.
built
our
faith
,
and
strip
vs
naked
of
the
experience
of
our
faith
,
which
in
time
past
we
haue
had
the
fruit
and
benefite
of
,
yea
and
the
particular
circumstances
also
,
which
haue
added
great
force
and
likely
hood
to
the
truth
of
the
promiser
:
as
we
see
in
poore
Manoahs
example
.
But
then
should
we
step
forth
with
this
woman
,
and
accuse
our selues
for
this
our
forgetfulnes
,
as
Christ
did
the
two
disciples
,
saying
,
O
ye
dull
and
slow
of
heart
to
beleeue
,
&c.
and
giue
no
place
to
our
vnbeliefe
,
struggling
against
our
weakenesse
,
as
a
strong
man
(
whose
hands
and
feet
are
bound
by
theeues
)
to
breake
the
bands
and
get
the
vse
of
our
ioynts
and
limmes
,
to
help
our selues
withall
.
Note
.
Then
should
we
striue
to
call
back
the
word
of
God
to
our
minds
,
whereupon
in
times
past
wee
built
our
faith
and
confidence
:
and
so
shame
our selues
,
that
wee
did
not
still
ascribe
to
God
the
honour
of
beleeuing
him
,
which
in
times
past
we
haue
done
.
Nay
more
,
we
should
embolden
our selues
thus
,
that
we
cannot
be
disappointed
of
our
hope
,
(
whether
it
be
of
any
deliuerance
present
,
or
glorie
itselfe
hereafter
)
except
God
himselfe
can
be
conuinced
of
falshood
,
which
is
impossible
,
and
to
say
so
were
blasphemy
;
for
he
hath
passed
his
word
to
vs
,
we
haue
been
perswaded
of
it
,
and
had
cleare
testimonie
thereof
at
sundry
times
:
so
that
it
is
as
sure
our
state
is
good
,
as
that
Gods
word
(
so
much
as
in
one
iot
or
title
)
can
not
be
frustrate
.
In
things
meerly
temporall
there
may
seeme
a
repugnance
betweene
the
Lord
his
secret
will
,
and
his
reuealed
:
I
say
,
seeme
,
because
men
e●large
temporall
promises
further
then
they
reach
.
But
in
spirituall
promises
there
is
neuer
any
repugnancie
at
all
,
where
faith
is
ready
at
hand
to
argue
with
this
woman
thus
:
If
this
should
be
,
God
should
be
contrary
to
himselfe
,
which
is
impossible
.
Now
in
this
lastverse
,
(
for
I
referre
the
next
to
the
Chapter
following
)
Verse
24.
the
birth
of
the
child
Sampson
is
mentioned
,
as
the
signe
thereof
was
giuen
before
by
the
Angell
,
and
how
the
Lord
prepared
him
for
such
a
purpose
,
as
to
helpe
his
people
against
their
enemies
,
by
giuing
him
strength
of
body
,
and
courage
of
minde
.
About
his
birth
,
after
his
parents
had
receiued
a
promise
from
God
of
hauing
such
a
childe
,
yet
there
were
many
doubts
in
them
,
which
now
we
see
were
all
answered
.
Euen
so
we
are
to
know
,
that
though
there
be
many
thoughts
of
heart
,
Doct.
and
much
heauinesse
in
Gods
people
about
the
inioying
of
the
sundry
good
things
that
God
hath
promised
them
before
they
be
accomplished
,
yet
wee
see
God
in
his
appoynted
time
effecteth
and
bringeth
them
to
passe
.
It
is
true
,
that
by
reason
of
the
much
vnbeliefe
that
is
in
vs
,
yea
,
though
sometime
it
be
well
purged
out
of
vs
,
we
are
euery
while
doubting
Note
.
till
we
obtaine
the
things
which
are
promised
,
and
yet
some
of
them
we
liue
to
see
performed
:
and
as
certainely
shall
the
rest
be
also
,
euen
as
wee
see
the
promise
that
a
barren
woman
should
beare
,
came
to
passe
to
the
parents
that
beleeued
it
,
that
Gods
deed
and
his
word
may
be
one
.
And
this
is
true
in
the
promises
of
remouing
any
iudgements
or
crosses
,
as
by
the
malice
of
the
wicked
,
by
paine
,
penury
,
or
other
oppressions
,
or
of
any
blessings
temporary
,
as
well
as
of
grace
to
beare
afflictions
,
or
to
vse
prosperity
rightly
,
or
of
a
good
end
of
our
dayes
.
How
many
and
great
promises
had
Dauid
of
the
kingdome
?
yet
through
not
only
the
long
deferring
thereof
,
but
also
the
admirable
and
manifold
oppositions
that
he
met
with
,
what
likelyhood
was
there
that
he
should
euer
haue
inioyed
it
?
in
so
much
as
vpon
the
sight
of
them
,
he
brake
out
himselfe
,
and
sayd
,
I
shall
surely
dye
by
the
hand
of
Saul
one
time
or
other
,
but
yet
came
it
not
to
passe
that
he
inioyed
it
,
and
was
stablished
in
it
.
Therefore
let
all
those
who
haue
a
part
in
the
promises
of
God
,
count
it
their
singular
priuiledge
and
honour
to
haue
the
Lord
of
heauen
and
earth
thus
bound
to
them
,
(
as
indeed
to
be
out
of
this
compasse
is
the
greatest
misery
,
though
a
man
had
all
abundance
)
let
such
,
I
say
,
reioyce
dayly
that
they
are
reckoned
among
them
whom
God
hath
assured
to
grace
,
enlighten
,
purge
,
gouerne
,
vphold
,
and
hereafter
glorifie
.
And
let
them
watch
and
wait
for
the
performance
of
these
promises
,
seeing
that
hee
who
hath
made
them
,
and
in
whom
they
Note
.
are
made
is
no
man
,
that
hee
should
change
yesterday
and
to
day
,
and
the
same
for
euer
:
renewing
his
mercy
dayly
.
To
hold
this
by
faith
is
the
beleeuers
crowne
:
let
him
beware
that
none
take
away
his
crowne
from
him
.
As
the
childe
grew
vp
,
so
it
is
said
,
the
Lord
blessed
him
with
common
gifts
of
the
spirit
,
as
it
is
manifest
that
this
is
to
bee
vnderstood
:
but
it
is
not
so
clearely
seene
that
it
should
be
vnderstood
of
the
more
speciall
gifts
also
that
are
peculier
to
the
godly
.
But
yet
forasmuch
as
the
word
[
blessed
him
]
is
generall
to
both
kindes
,
and
not
restrained
to
one
kind
only
by
the
holy
Ghost
,
we
haue
no
reason
to
restraine
it
,
but
to
take
it
generally
,
and
the
rather
,
for
that
the
worthy
actes
he
did
were
fruites
of
his
faith
,
as
we
see
Hebrewes
11.
and
it
followeth
after
,
that
Sampson
was
induced
with
speciall
gifts
of
grace
,
as
well
as
with
courage
of
minde
fit
for
a
valiant
man
,
and
bodily
strength
sutable
to
pursue
his
enemies
.
And
this
is
said
of
Samson
,
as
being
a
type
of
Christ
,
of
whom
it
is
said
,
that
hee
grew
in
fauour
,
&c.
(
Luke
1.
last
verse
)
as
in
yeeres
and
stature
.
Whereby
we
see
,
that
all
good
gifts
which
wee
enioy
are
of
Gods
free
Doct.
1.
Iam.
1.
5.
bountie
communicated
to
vs
:
as
the
Apostle
speaketh
.
And
the
graciousest
,
wisest
,
or
hee
that
excelleth
among
men
any
other
way
,
is
beautified
with
the
gifts
which
he
hath
,
by
God
who
giueth
them
.
No
man
hath
any
thing
of
his
owne
,
but
sinne
.
The
heart
of
man
is
onely
,
and
alway
euill
:
and
as
the
heart
is
,
so
is
the
man
himselfe
,
that
God
may
be
all
in
all
.
Therefore
it
Luke
6.
46.
is
a
finne
to
be
bewailed
in
the
most
not
meanely
,
that
they
make
no
haste
to
sue
to
him
,
for
all
good
that
they
would
haue
,
as
wee
repaire
to
the
fountaine
and
spring
for
water
,
neither
(
hauing
obtained
them
)
doe
praise
him
for
the
same
,
nor
vse
such
blessings
to
honour
the
giuer
.
So
that
if
any
should
desire
or
long
for
any
gifts
of
God
that
wee
haue
,
wee
should
not
make
them
fall
into
an
admiration
at
vs
,
but
they
should
be
sent
to
the
author
and
giuer
of
them
:
and
lest
wee
might
take
any
part
of
Gods
due
and
honour
from
him
,
we
should
answere
them
as
Ioseph
did
King
Pharaoh
,
and
Gen.
41.
16.
Dan.
2.
30.
Daniel
Nabuchadnezzer
,
The
Lord
hath
reuealed
the
secret
hereof
to
vs
,
but
we
haue
no
such
wisedome
in
vs
,
more
then
other
men
.
This
bee
added
to
that
which
heretofore
hath
been
said
by
occasion
of
the
like
words
before
,
as
chap.
11.
21.
32.
and
many
other
places
.
And
so
much
of
Samsons
birth
,
the
chiefe
thing
in
this
chapter
,
and
of
the
things
pertaining
thereto
:
now
in
this
next
Chapter
I
proceed
to
his
mariage
.
THE
SEVENTIE
FOVRE
SERMON
,
CONTINVED
IN
THIS
XIIII
.
CHAPTER
.
Vers.
1.
And
the
spirit
of
the
Lord
began
to
strengthen
him
in
the
host
of
Dan
,
betweene
Zocah
,
and
Eshtoal
.
2.
Now
Samson
went
downe
to
Timnah
,
and
saw
a
woman
in
Timnah
of
the
daughters
of
the
Philistims
,
and
he
came
vp
and
told
his
father
and
his
mother
,
and
said
,
I
haue
seene
a
woman
in
Timnah
of
the
daughters
of
the
Philistims
,
now
therefore
giue
me
her
to
wife
.
3.
Then
his
father
and
his
mother
said
vnto
him
,
Is
there
neuer
a
wife
among
the
daughters
of
thy
brethren
,
and
among
all
my
people
,
that
thou
must
goe
to
take
a
wife
of
the
vncircumcised
Philistims
?
and
Samson
said
vnto
his
father
,
Giue
her
me
,
for
she
pleaseth
me
well
.
4.
But
his
father
and
his
mother
knew
not
that
it
came
of
the
Lord
,
that
hee
should
seeke
an
occasion
against
the
Philistims
:
for
at
that
time
the
Philistims
reigned
ouer
Israel
.
THis
first
verse
is
in
some
translations
the
last
of
the
former
The
summe
of
the
Chapter
.
Chapter
,
but
I
make
it
the
first
of
this
,
as
some
other
also
doe
.
In
this
storie
of
Samson
contained
in
foure
Chapters
,
we
haue
spoken
hitherto
,
concerning
his
birth
,
and
that
he
was
ordained
to
be
an
helper
to
Gods
people
against
the
Philistims
:
now
in
this
next
Chapter
it
followeth
(
to
the
further
effecting
hereof
)
that
wee
see
how
the
Lord
did
strengthen
him
with
further
measure
of
the
gifts
,
wherwith
he
had
blessed
him
before
,
and
more
especially
after
his
mariage
.
This
is
generally
set
downe
in
the
first
verse
,
and
particularly
laid
foorth
and
declared
throughout
the
whole
Chapter
,
and
in
the
next
two
following
,
to
wit
,
the
fifteenth
and
sixteenth
.
And
in
this
Chapter
his
mariage
is
spoken
of
,
seeing
one
particular
occasion
was
offered
there
to
him
,
by
which
hee
was
mooued
first
to
set
himselfe
against
the
Philistims
,
namely
an
iniurie
wrought
him
at
his
mariage
by
them
.
Hereby
(
I
say
)
he
began
to
be
stirred
and
prouoked
against
them
,
and
to
that
purpose
the
whole
Chapter
discourseth
at
large
concerning
his
mariage
.
The
parts
of
it
are
two
.
One
is
,
how
he
was
strengthened
by
the
spirit
of
God
;
in
the
first
verse
.
The
second
is
,
the
shewing
foorth
of
Gods
gifts
,
The
parts
2.
wrought
in
him
by
the
same
spirit
,
both
at
the
going
about
his
mariage
,
and
at
it
:
and
this
is
throughout
the
rest
of
the
Chapter
.
The
first
part
of
the
Chapter
.
HEre
it
is
shewed
,
that
as
Samson
grew
in
yeeres
,
the
Lord
strengthened
Vers.
1.
him
,
&
ofttimes
the
spirit
of
the
Lord
came
vpon
him
,
that
is
,
endued
him
with
a
burning
loue
of
honouring
God
,
and
seeking
the
good
of
his
people
:
and
this
he
did
,
when
he
abode
in
his
fathers
house
,
who
was
of
the
tribe
of
Dan
,
and
dwelt
among
them
in
their
habitations
,
in
that
place
which
was
betwixt
Zorah
and
Eshtaol
,
which
was
neere
the
citie
Ioarim
.
By
this
we
may
see
,
that
the
Lord
openeth
the
hearts
of
those
whom
he
will
be
serued
by
,
as
he
did
the
heart
of
Lydia
,
and
counteth
them
faithfull
,
Doct.
and
putteth
them
in
his
seruice
,
as
he
did
Paul
,
and
leadeth
them
by
his
spirit
,
Acts
16.
14.
1.
Tim.
1.
12.
as
hee
did
Samson
,
to
loue
,
desire
,
and
endeuour
to
doe
those
things
that
please
him
,
without
the
which
,
they
should
neuer
goe
about
them
to
any
purpose
,
much
lesse
be
well
carried
through
them
.
Of
what
place
,
state
,
or
degree
soeuer
men
are
,
thus
they
must
be
graced
and
fitted
to
their
duties
,
although
indeed
God
doe
not
now
,
as
in
times
past
,
I
meane
,
he
dealeth
not
the
same
way
that
he
did
with
Samson
and
many
other
then
.
For
in
those
daies
he
spake
to
our
fathers
,
and
inlightened
them
after
sundrie
manners
,
Heb.
1.
1.
but
in
these
latter
times
,
the
outward
meane
that
he
vseth
,
is
chiefly
his
word
truly
preached
.
But
the
spirit
of
God
hath
alwaies
wrought
grace
in
their
hearts
,
what
other
meanes
soeuer
he
hath
vsed
.
But
wee
looke
not
for
reuelations
,
nor
Angels
ministerie
now
,
but
while
we
giue
heed
to
the
doctrine
of
the
Lord
Iesus
,
which
is
plainly
,
foundly
,
and
powerfully
taught
vs
,
the
Lord
inlighteneth
vs
with
grace
and
power
of
the
holy
Ghost
,
and
giueth
vs
another
heart
to
serue
him
,
(
as
hee
saith
in
Ezek.
36.
)
then
wee
had
before
.
Ezek.
36.
26.
This
doctrine
is
a
double
linck
of
that
golden
chaine
,
mentioned
by
the
Apostle
in
these
words
,
Rom.
8.
[
whom
he
predestinated
,
them
he
called
,
iustified
,
Rom.
8.
30.
and
glorified
.
]
There
is
no
other
way
to
seeke
out
the
certaintie
of
our
election
,
but
by
the
meanes
which
serue
to
our
calling
:
and
our
calling
neuer
goeth
without
the
gift
of
faith
,
and
the
spirit
of
God
sanctifying
,
which
is
the
beginning
of
our
glorifying
in
heauen
.
So
that
as
predestination
it selfe
is
manifested
in
time
,
by
the
inlightening
and
opening
the
heart
to
receiue
the
glad
tidings
of
the
Gospell
:
so
when
Christ
is
embraced
by
faith
,
the
holy
Ghost
is
giuen
to
the
beleeuer
,
who
quickens
the
heart
with
spirituall
grace
,
and
fitteth
such
a
partie
to
the
worke
of
God
;
both
inwardly
more
renuing
and
changing
his
nature
,
and
outwardly
framing
the
life
to
his
will
.
And
thus
he
worketh
in
all
his
:
though
hee
giue
greater
measure
to
some
,
(
who
are
deputed
and
appointed
by
him
,
to
greater
imployment
and
seruice
)
I
meane
hee
giueth
them
more
zeale
,
courage
,
loue
,
diligence
,
constancie
,
experience
,
iudgement
,
and
the
like
.
And
yet
(
lest
any
should
erre
about
this
point
)
know
wee
,
that
hee
workes
none
of
these
without
meanes
:
those
therefore
whom
he
will
thus
sanctifie
,
hee
will
also
prepare
,
by
stirring
vp
in
them
an
earnest
coueting
of
these
graces
,
a
speciall
hunger
and
thirst
after
them
,
an
high
opinion
and
account
of
them
,
and
a
singlar
affection
of
loue
to
them
,
with
a
feruent
desire
of
honouring
the
giuer
of
them
,
and
a
studious
endeuour
by
all
meanes
both
of
prayer
and
labour
,
to
attaine
them
:
yea
looke
what
affections
he
worketh
in
such
as
he
will
bring
to
the
certaintie
and
assurance
of
saluation
:
the
like
he
preserueth
and
nourisheth
in
the
beleeuer
,
for
the
encreasing
of
grace
,
and
the
inabling
him
to
his
seruice
in
better
manner
.
He
suffereth
them
not
to
sit
still
,
or
take
their
ease
,
till
these
gifts
drop
into
their
mouthes
:
nor
to
be
indifferent
,
whether
they
attaine
and
come
by
them
or
no
:
but
he
causeth
them
to
giue
themselues
no
rest
,
till
they
bee
satisfied
from
time
to
time
with
the
good
things
that
they
desire
.
And
in
this
sense
and
respect
it
is
verified
which
is
heere
said
,
All
whom
God
will
be
serued
by
,
hee
will
furnish
them
with
gifts
for
that
purpose
,
as
he
did
here
Samson
.
The
second
part
of
the
Chapter
.
WE
haue
heard
in
the
former
verse
,
how
Samson
was
led
and
strengthned
Vers.
23
by
the
spirit
of
God
:
now
it
followeth
to
see
how
that
grace
was
set
aworke
in
him
:
and
first
in
going
about
his
mariage
,
to
the
which
he
was
led
by
God
,
to
make
it
with
a
Philistim
woman
,
for
it
had
otherwise
been
vnlawfull
:
which
being
spoken
of
throughout
this
whole
Chapter
following
,
I
will
lay
foorth
in
this
manner
,
referring
all
things
about
it
,
to
these
foure
points
.
First
,
how
he
sought
his
wife
,
in
these
4.
next
verses
.
Secondly
,
how
he
went
to
agree
with
her
and
receiue
her
,
and
what
fell
out
by
the
way
,
to
the
tenth
verse
.
Thirdly
,
what
was
done
in
their
meeting
at
the
mariage
,
which
is
set
down
in
the
eleuenth
verse
;
and
this
to
the
twentieth
.
And
lastly
,
what
followed
the
mariage
feast
,
and
namely
,
that
hee
paied
the
Philistims
the
apparell
and
linnen
,
and
how
hee
tooke
occasion
by
somewhat
done
there
,
to
begin
to
vexe
the
Philistims
,
and
this
to
the
end
of
the
Chapter
.
Concerning
the
first
,
his
seeking
of
a
wife
was
thus
:
Hee
going
to
Timnah
The
more
particular
summe
of
these
verses
to
●he
sixth
.
a
towne
of
the
Philistims
,
he
saw
a
woman
there
,
whom
he
liked
:
and
he
desired
his
father
and
mother
,
that
she
might
be
giuen
him
:
but
they
(
as
it
is
no
marueile
,
seeing
they
feared
God
)
disliked
that
he
should
deale
with
one
that
was
an
Idolater
.
Neuerthelesse
hee
was
earnest
for
her
,
they
not
knowing
then
that
God
had
moued
him
to
take
a
wife
there
,
to
the
end
that
hee
might
seeke
an
occasion
thereby
against
the
Philistims
,
who
at
that
time
were
Lords
ouer
Israel
.
Now
in
that
Samson
was
growne
vp
to
yeeres
fit
for
mariage
,
and
yet
the
Doct.
vers.
2.
people
of
Israel
were
still
in
subiection
to
the
Philistims
,
and
lay
vnder
oppression
by
them
,
(
as
they
were
before
he
was
borne
)
wee
may
see
cleerely
that
they
were
long
held
vnder
of
that
calamitie
.
And
so
it
commeth
to
passe
oft
times
,
that
as
it
is
long
before
God
punisheth
,
so
it
is
long
before
he
cease
punishing
of
his
children
.
And
that
we
may
not
much
marueile
at
it
,
we
may
know
that
he
doth
so
;
first
,
that
his
correction
may
in
some
measure
recompence
the
abuse
of
his
patience
:
And
secondly
that
hee
may
frame
vs
aright
to
his
minde
and
liking
,
which
is
hard
to
doe
at
his
first
afflicting
of
vs
,
and
long
ere
it
be
wrought
in
vs
,
because
of
our
vntowardnes
.
For
a
little
affliction
and
short
,
doth
not
commonly
search
vs
deeply
,
nor
bring
vs
very
readily
vpon
our
knees
,
and
therefore
such
great
sores
must
haue
deepe
tents
,
by
longer
continuance
of
the
paine
and
smart
.
Some
wee
reade
of
to
haue
been
afflicted
twelue
yeeres
,
some
eighteene
in
the
Gospell
:
as
this
peoples
forefathers
were
long
vnder
the
Moabites
,
and
the
Canaanites
,
and
sore
vexed
by
them
:
so
famines
haue
bin
continued
,
three
,
1.
King
.
17.
1.
Ruth
.
1.
4.
seuen
,
and
more
yeeres
:
which
how
vncomfortable
,
grieuous
,
and
stinging
they
haue
been
,
we
may
easily
gather
,
by
that
which
we
sustained
some
few
yeeres
since
,
who
saw
the
third
yeere
of
famine
to
hold
and
continue
,
much
more
pinching
and
oppressing
,
then
the
former
two
:
neither
was
it
seene
of
the
wise
,
how
a
fourth
yeere
could
haue
been
borne
,
(
if
it
should
haue
been
cast
vpon
vs
)
without
staruing
and
famishing
to
death
of
a
great
number
of
the
people
;
so
sore
was
the
want
of
bread
.
To
speake
of
particular
mens
calamities
,
in
which
also
they
haue
lien
long
,
it
were
endlesse
and
infinite
.
Let
Acts
7.
6.
the
vse
of
this
doctrine
to
all
of
vs
both
persons
and
companies
,
be
,
not
to
make
full
account
of
present
or
speedie
riddance
from
any
crosse
,
by
the
which
we
are
held
vnder
;
and
yet
not
to
despaire
,
though
we
haue
suffered
long
,
not
being
relieued
and
eased
,
but
abide
patiently
,
and
pray
the
more
feruently
:
for
God
,
before
we
shall
fall
into
extremitie
,
will
certainly
come
with
helpe
,
though
we
know
not
how
,
and
not
tarrie
.
More
of
this
the
reader
may
finde
in
the
former
Chapters
,
as
13.
1.
and
others
.
Now
to
proceed
:
It
is
said
in
this
second
verse
that
Samson
going
downe
The
answering
of
a
doubt
in
this
verse
2.
&
●
.
to
Timnah
,
saw
there
a
woman
of
the
daughters
of
the
Philistims
,
whom
in
the
next
verse
it
is
said
,
he
desired
might
be
his
wife
.
But
before
I
proceede
further
,
a
doubt
ariseth
about
this
attempt
of
his
whether
he
did
well
or
no
:
Obiect
.
for
this
action
of
his
,
being
in
it self
against
the
law
of
God
,
on
the
one
side
,
namely
to
take
a
stranger
and
an
Idolater
to
wife
,
his
parents
also
being
godly
and
disliking
it
;
and
on
the
other
side
he
himselfe
being
led
by
the
spirit
of
God
,
and
renowned
in
the
Epistle
to
the
Hebrewes
,
among
the
faithfull
of
worthie
memorie
:
these
(
I
say
)
thus
considered
,
breeds
a
question
,
how
he
could
not
onely
like
such
a
thing
,
but
go
forward
with
it
,
and
bring
it
to
passe
,
and
in
all
the
time
not
once
calling
himselfe
backe
.
For
though
it
be
not
to
be
denied
,
but
a
godly
person
may
possibly
slippe
into
a
sinne
wittingly
,
yet
either
he
shall
see
his
fault
by
and
by
,
and
dislike
it
,
before
he
proceed
to
other
duties
,
saying
in
repentance
;
What
haue
I
done
?
as
some
did
(
by
the
lamentable
example
of
Ananias
and
his
wife
)
feare
,
or
at
least
repent
,
when
it
shall
be
brought
to
his
remembrance
some
good
Acts
5.
11.
time
after
,
as
Dauid
did
.
But
neither
of
these
we
reade
to
haue
been
done
of
Samson
,
as
though
he
had
been
either
void
of
conscience
,
(
which
hee
was
not
)
or
as
if
God
had
priuiledged
him
in
that
action
,
yea
and
(
which
maketh
the
question
and
doubt
the
greater
)
his
parents
themselues
,
who
first
withstood
him
,
and
disliked
his
attempt
therein
,
did
afterward
consent
,
and
his
father
went
with
him
to
the
woman
,
and
was
at
his
mariage
feast
:
what
shall
we
say
then
hereunto
?
I
answere
:
This
thing
came
of
the
Lord
,
that
Answ.
Iudg.
13
5.
Samson
might
thereby
haue
occasion
to
vexe
the
Philistims
.
And
though
the
marrying
with
an
vncircumcised
woman
was
generally
forbidden
,
yet
the
Lord
giuing
him
a
personal
charge
so
to
doe
,
(
who
is
aboue
his
law
,
and
not
tyed
to
it
)
he
offended
not
therein
.
As
both
the
whole
story
following
doth
proue
;
where
we
may
see
,
that
God
not
onely
brought
it
not
against
him
afterward
as
a
sinne
,
as
he
did
Dauids
and
Peters
sinnes
;
and
there
was
as
great
cause
,
if
Samson
had
been
iustly
to
be
charged
in
this
,
why
hee
should
haue
done
the
like
to
him
:
but
God
blessed
him
still
afterward
,
and
supported
him
in
great
difficulties
and
troubles
raised
against
him
by
the
Philistims
,
(
except
where
he
ranged
and
ranne
after
stolne
liberties
without
his
allowance
)
that
all
might
see
apparantly
,
God
to
haue
been
with
him
herein
.
And
as
for
his
parents
,
they
knew
not
Gods
minde
in
that
matter
at
the
first
,
and
therfore
,
as
they
saw
themselues
bound
by
dutie
,
they
were
against
him
in
his
mariage
.
And
in
that
they
did
afterward
agree
to
it
,
who
doubteth
but
that
they
had
it
reuealed
to
them
by
God
,
or
that
Samson
himselfe
told
them
,
that
God
would
so
haue
it
?
And
all
this
was
necessarie
for
me
to
say
,
for
the
answering
of
the
doubt
,
and
the
cleering
of
this
verse
.
By
that
which
hath
bin
said
of
this
point
,
as
we
see
the
Lord
may
dispense
with
his
owne
law
,
as
he
did
here
,
and
with
Abraham
,
where
he
hath
giuen
Doct.
in
vers.
2.
and
3.
a
personall
commandement
contrary
to
it
:
So
where
he
hath
done
no
such
thing
,
know
we
,
that
neither
wee
may
looke
to
be
dispensed
withall
by
any
other
meanes
;
nor
contrary
to
his
commandements
,
attempt
the
thing
that
Samson
did
heere
,
in
seeking
a
woman
,
and
taking
her
to
wife
from
among
Idolaters
,
or
any
other
such
like
.
A
fact
vtterly
vnlawfull
for
vs
to
doe
,
and
which
shall
be
reckoned
against
the
committer
,
as
a
capitall
and
great
sinne
.
I
put
both
the
actions
together
,
of
his
seeking
and
liking
such
a
woman
,
for
they
are
both
of
one
kinde
,
though
in
degree
one
worse
then
the
other
(
to
wit
,
if
he
that
seeketh
such
a
wife
,
desist
and
leaue
off
,
before
hee
liketh
,
and
before
he
giueth
ouer
himselfe
thereto
:
)
but
else
,
small
difference
there
is
betwixt
them
.
And
great
reason
there
is
,
that
they
should
bee
both
odious
to
vs
,
for
as
much
as
there
can
be
no
true
seruing
of
God
in
such
matches
;
but
it
is
to
be
looked
for
,
that
the
great
sinnes
,
namely
Idolatrie
and
prophanenes
in
the
one
partie
,
shall
deuoure
,
and
as
a
canker
,
eate
out
the
goodnesse
of
the
other
partie
,
rather
then
be
auoided
thereby
:
neither
is
it
possible
,
that
they
who
are
so
vnequally
yoked
together
,
can
enioy
the
chiefe
benefits
of
their
marriage
,
without
which
the
rest
are
little
worth
:
for
whereas
they
should
consent
and
agree
together
in
all
good
things
,
as
in
conferring
,
praying
,
and
reading
together
,
and
to
be
of
one
minde
in
all
other
things
of
like
sort
and
qualitie
;
they
are
contrary
minded
one
to
another
,
and
draw
an
vnequall
yoke
;
and
what
faithfulnes
or
loue
(
except
it
be
in
dissimulation
)
can
there
be
betwixt
such
(
especially
on
the
behalfe
of
the
worser
partie
)
through
the
course
of
their
liues
?
As
they
finde
it
,
who
will
not
be
held
from
marrying
in
Popish
kindred
,
and
with
persons
well
knowne
to
bee
vncircumcised
?
which
they
finde
,
to
the
iust
accusation
and
vexation
of
them
long
after
.
And
no
marueile
,
for
we
being
staightly
commanded
to
marry
in
the
Lord
,
1
Cor.
7.
39.
we
are
thereby
iustly
challenged
for
matching
with
Canaanites
in
a
strange
religion
,
or
with
such
as
are
impious
,
and
very
scandalous
in
their
liues
,
though
of
our
owne
religion
,
as
in
the
second
point
of
the
next
verse
shall
appeare
.
Let
this
be
added
to
that
which
I
spake
of
more
briefly
,
vpon
ver
2.
chap.
2.
and
other
places
.
Samson
hauing
broken
the
matter
of
his
mariage
to
his
parents
,
they
giue
Vers.
4.
him
answere
in
this
verse
,
and
a
reason
of
that
answere
is
rendred
by
the
holy
Ghost
in
the
next
.
In
their
answere
they
obiect
,
the
kindred
and
religion
of
the
woman
,
that
she
was
a
Philistim
,
and
vncircumcised
,
and
doe
further
tell
him
,
that
he
ought
to
take
a
wife
among
his
owne
people
.
Here
his
practise
,
that
hee
attempteth
not
the
matter
,
without
acquainting
his
parents
with
it
,
when
hee
liked
the
woman
,
doth
condemne
the
common
attempts
Doct.
in
vers.
4.
of
the
most
of
our
age
about
this
matter
,
who
haue
so
degenerated
and
turned
away
from
this
durifulnesse
of
seeking
their
parents
consent
in
their
Note
.
match
,
as
Samson
did
,
that
they
haue
made
an
end
,
and
done
what
they
desired
,
with
their
wiues
,
yea
many
of
them
are
vndone
and
readie
to
leaue
them
,
before
they
begin
to
breake
with
their
parents
about
it
.
So
that
,
whereas
the
Lord
hath
by
commanding
them
to
seeke
their
parents
consent
,
prouided
,
that
they
should
not
rashly
and
vnwisely
cast
themselues
into
danger
,
and
be
led
(
as
vnexperienced
youth
easily
is
)
into
depth
of
euils
and
sorrow
,
but
well
aduised
and
directed
,
as
well
as
dutifull
,
therein
to
them
;
they
not
onely
despise
the
counsell
of
God
,
but
casting
it
and
their
parents
helpe
and
furtherance
behinde
their
backs
,
they
doe
therefore
right
soone
both
smart
and
sorrow
for
their
hastinesse
and
wilfull
proceedings
.
But
herein
they
follow
Esaus
most
cursed
example
,
who
against
the
will
and
liking
of
his
parents
,
tooke
Canaanitish
women
to
be
his
wiues
,
Gen
26.
35.
whose
sight
and
conuersation
they
could
not
beare
nor
abide
.
A
great
part
of
the
crossings
and
vexations
in
Marriage
,
doe
arise
and
spring
from
this
fountaine
:
for
as
they
haue
begun
amisse
,
who
thus
gone
to
worke
in
their
matches
,
so
they
proceed
(
for
the
most
part
)
worse
,
because
they
neuer
feared
that
God
would
sit
in
their
light
,
till
after
many
wearisome
and
oft
complainings
,
and
(
sometime
also
,
of
their
hasty
and
rash
making
vp
of
their
marriage
,
though
out
of
season
,
and
too
late
)
but
most
of
all
,
of
the
miseries
which
they
sustaine
:
after
all
these
,
I
say
,
they
doe
with
paine
and
pensiuenesse
end
their
dayes
therein
.
But
of
the
annoyances
in
marriage
,
which
come
of
other
causes
,
I
haue
no
time
here
to
speake
.
Therefore
with
one
caution
and
watchword
giuing
both
to
parents
and
children
,
I
end
this
point
:
And
to
them
this
I
giue
,
that
they
doe
not
exercise
a
tyrannicall
power
ouer
their
children
(
as
many
doe
)
to
draw
them
to
such
marriages
,
as
they
cannot
yeeld
vnto
:
to
these
,
this
I
say
,
that
they
doe
not
lightly
and
hastily
cast
their
affection
where
it
cannot
be
fastned
without
great
danger
,
when
iust
causes
may
be
seene
of
breaking
off
their
match
,
and
that
they
proceed
in
them
as
God
hath
commanded
,
to
wit
,
with
their
Parents
liking
and
good
will
,
vnlesse
they
will
apparently
resist
God
.
Now
out
of
the
answere
of
Sampsons
Parents
,
we
learne
another
thing
,
Doct.
2.
that
the
marriages
of
Gods
seruants
ought
to
be
made
with
such
as
are
like
minded
to
them
,
not
with
the
vncircumcised
,
and
with
those
that
be
of
an
other
and
contrary
religion
,
for
so
they
say
to
him
in
this
verse
,
Is
there
neuer
a
wife
of
the
daughters
of
my
people
,
but
thou
must
goe
to
the
Philistims
for
one
?
This
to
bee
necessarily
required
of
them
,
as
commanded
by
the
Lord
,
the
seuenth
of
Deutronomy
,
with
other
scripture
,
doth
clearely
teach
,
namely
,
Deut.
7.
3.
Exod.
23.
33.
that
the
true
worshippers
of
God
may
not
ioyne
themselues
with
Idolaters
,
and
those
that
be
of
another
religion
.
The
reason
is
at
hand
alleaged
by
the
Lord
himselfe
,
to
wit
,
for
that
they
will
be
infected
and
corrupted
by
them
.
And
besides
,
how
can
one
hope
that
such
shall
be
faithfull
together
,
when
the
Papist
,
who
is
an
Idolater
,
is
vnfaithfull
to
God
?
Looke
not
in
then
at
the
dores
of
such
persons
for
a
wife
,
though
much
wealth
be
there
.
But
forasmuch
as
many
of
the
professors
of
our
own
religion
are
found
to
be
bad
,
lewd
,
and
of
vild
qualities
,
and
those
also
arising
from
euil
&
distempered
spirits
;
here
lest
any
should
stumble
,
and
take
liberty
amisse
,
let
them
know
,
that
it
is
likewise
forbidden
them
of
God
,
to
cast
themselues
away
vpon
such
vngodly
ones
:
and
to
marry
with
any
that
be
of
their
owne
religion
,
if
they
be
such
:
but
they
ought
especially
to
looke
vnto
it
,
as
they
will
answere
it
to
God
,
that
they
be
as
well
marryed
in
the
Lord
,
as
in
their
owne
religion
:
for
that
did
Sampsons
parents
include
and
vnderstand
,
when
they
vrged
him
to
marry
with
the
daughters
of
his
people
,
that
were
not
of
the
vncircumcised
,
but
liued
after
the
law
of
Moses
,
which
was
then
the
knowne
truth
among
them
;
and
this
duty
of
marrying
aright
was
afterward
more
clearely
expressed
and
set
downe
by
Saint
Paul
,
when
he
giuing
liberty
to
the
widow
to
marry
with
whom
she
will
,
addeth
this
;
that
it
be
in
the
Lord
,
that
is
,
religiously
,
and
in
the
feare
of
God
.
1.
Coc.
7.
39.
For
many
otherwise
professing
true
religion
,
are
exceedingly
disguised
in
their
liues
,
so
as
whosoeuer
be
yoked
with
them
,
and
meerely
lincked
to
them
in
this
fellowship
of
marriage
or
otherwise
,
must
of
necessitie
either
liue
in
deadly
vncomfortablenes
,
if
there
be
any
better
things
in
them
then
in
their
companions
,
or
else
(
which
is
worse
)
they
shall
fall
to
their
manners
Note
.
and
fashions
,
or
match
them
some
other
euill
way
.
So
that
concerning
marriage
,
(
for
of
that
I
speake
here
)
it
shall
behoue
them
to
be
wise
in
so
waighty
a
matter
,
both
themselues
,
and
their
faithfull
friends
,
and
namely
to
enquire
of
,
and
learne
both
the
disposition
,
and
behauiour
of
those
whom
they
seeke
to
make
their
companyons
,
that
if
they
be
tainted
with
any
grosse
and
notorious
vice
,
or
in
a
high
degree
giuen
to
anger
,
wrath
,
impatience
,
currishnesse
,
stoutnesse
,
wilfulnesse
,
or
be
scoffing
spirited
,
oppressed
with
melancholy
;
women
particularly
,
of
a
stinging
tongue
,
and
Parret-like
,
or
exceeding
other
in
any
such
bad
qualities
:
and
so
the
man
in
some
like
manner
disguised
,
I
say
,
if
these
be
,
let
there
be
great
wisdome
and
care
vsed
to
auoyd
matches
of
such
qualitie
and
condition
.
For
although
in
this
act
of
Samsons
,
God
did
put
in
himselfe
to
leade
him
,
yet
otherwise
,
these
speeches
of
him
;
that
he
saw
a
woman
in
Timnah
,
(
whom
he
desired
to
marry
,
and
that
she
pleased
him
well
)
were
no
way
to
be
allowed
in
him
as
sufficient
causes
to
rest
in
,
neither
therefore
in
vs
of
proceeding
therein
.
The
pleasing
of
the
eye
,
and
fancy
,
are
both
very
dangerous
to
aduise
vs
in
this
case
,
yea
vtterly
insufficient
,
if
they
goe
alone
;
though
where
better
things
accompany
them
they
are
allowable
,
yea
and
ought
to
haue
place
in
both
the
parties
,
I
meane
,
that
both
the
eye
and
the
heart
be
pleased
,
contented
,
and
satisfied
.
For
seeing
marriage
is
for
a
mans
life
time
,
it
is
meet
there
should
be
good
liking
the
one
of
the
other
,
to
the
Note
.
well
bearing
of
all
molestations
,
crosses
,
and
aduersities
that
may
befall
couples
:
yet
with
this
liking
,
the
one
of
the
person
of
the
other
,
there
must
also
be
good
graces
and
qualities
,
as
I
said
before
,
to
goe
therewith
.
For
who
knoweth
not
that
the
eye
is
blind
,
and
the
heart
deceitfull
:
by
the
one
,
sinne
is
let
into
the
other
,
as
light
into
the
house
by
the
window
;
and
whatsoeuer
is
done
by
them
alone
,
without
better
aduisers
,
doth
surely
come
to
an
euill
end
:
as
that
one
example
may
testifie
long
agone
giuen
,
that
the
sonnes
of
Gen.
6.
2.
God
saw
the
daughters
of
men
that
they
were
faire
,
and
they
tooke
them
to
be
their
wiues
,
and
so
iniquitie
multiplied
.
Now
that
we
haue
heard
how
the
parents
of
Samson
consented
not
to
Vers.
5.
him
,
that
he
should
take
a
Philistim
woman
in
marriage
,
the
reason
is
rendred
in
this
verse
,
that
they
knew
not
that
it
came
of
the
Lord
;
to
the
end
that
the
Philistims
might
first
giue
occasion
to
Samson
by
iniury
offred
him
,
to
be
afterward
auenged
of
them
the
more
iustly
.
So
that
they
followed
their
knowledge
that
they
had
in
the
law
of
God
,
in
denying
their
consent
to
such
a
match
.
And
therefore
when
they
knew
not
that
this
marriage
was
of
God
,
they
disliked
it
,
as
their
knowledge
in
Gods
word
directed
them
to
doe
.
And
in
that
they
yeelded
to
it
afterwards
,
they
did
so
when
they
were
made
acquainted
with
the
will
of
God
by
their
sonne
,
or
otherwise
,
to
wit
,
that
God
would
haue
it
so
,
for
they
would
not
else
haue
yeelded
,
and
gone
from
their
professed
obedience
to
that
law
which
for
bad
it
.
And
their
example
ought
to
be
our
instruction
,
that
as
they
haue
done
,
Doct.
vers.
5.
so
we
should
know
we
ought
to
doe
,
that
is
to
say
,
that
we
follow
the
light
and
knowledge
which
we
haue
of
the
will
of
God
.
Of
the
which
if
we
be
perswaded
that
it
is
the
truth
we
should
sinne
if
we
did
contrary
to
it
,
for
we
should
goe
against
our
consciences
in
so
doing
.
Thus
did
Peter
while
he
did
not
yet
vnderstand
the
vision
,
he
followed
the
knowledge
that
he
Acts
10.
28.
had
in
the
law
,
but
after
,
when
he
was
clearely
and
fully
instructed
in
the
contrary
by
the
vision
,
and
saw
that
God
allowed
him
so
to
doe
,
he
then
changed
his
minde
,
and
still
did
after
his
better
knowledge
.
It
was
commendable
in
Abimelech
toward
Sarah
,
that
he
would
not
haue
taken
her
to
him
,
if
he
had
knowne
she
had
been
an
other
mans
wife
:
and
Gen.
20.
also
that
being
admonished
afterward
by
God
that
she
was
so
,
yet
though
he
were
an
Heathen
,
yet
he
followed
the
light
he
had
in
not
touching
her
,
which
was
the
wife
of
an
other
man
.
And
Pilate
also
did
well
,
while
he
defended
Iesus
against
the
Priests
bitter
and
false
accusations
according
to
the
Luke
23.
4.
knowledge
he
had
of
his
innocencie
.
And
this
much
more
well
becommeth
vs
who
are
Christians
,
that
according
to
the
light
we
haue
of
Gods
will
,
so
we
should
doe
,
euery
one
according
to
the
measure
that
he
hath
,
yet
euer
seeking
to
be
inlightned
more
and
more
,
and
confirmed
in
our
knowledge
,
lest
wee
should
be
deceiued
;
and
to
bee
well
grounded
,
lest
our
conscience
be
erroneous
.
But
to
doe
against
it
,
I
meane
that
which
we
are
perswaded
to
be
the
truth
,
(
which
yet
is
the
most
mens
case
)
it
threatneth
sore
such
persons
,
that
they
will
make
so
many
wounds
at
length
in
their
conscience
,
that
they
will
neuer
be
kindly
healed
:
See
more
of
this
in
Chapter
11.
35.
and
the
caueat
there
propounded
.
Now
whereas
it
is
said
,
the
Lord
(
or
Samson
by
him
)
sought
occasion
2
from
the
Philistims
to
fight
against
them
,
(
and
therefore
was
this
marriage
sought
by
him
)
though
he
could
many
wayes
haue
plagued
them
,
and
defended
his
people
from
them
;
yet
seeing
he
would
not
doe
it
by
open
warre
,
but
by
one
man
,
he
must
haue
a
fit
occasion
thereto
,
which
by
this
marriage
was
offred
,
that
by
priuate
iniuries
done
against
Samson
by
the
Philistims
,
he
might
more
fitly
take
occasion
openly
to
vexe
and
annoy
them
.
And
it
appeareth
that
while
they
were
thus
vnder
the
dominion
of
the
Philistims
,
there
were
certaine
couenants
made
betwixt
them
,
which
might
not
without
great
danger
rashly
be
broken
by
the
Israelites
.
And
further
,
Samson
was
but
a
priuate
man
,
as
farre
as
any
could
know
,
and
therefore
God
would
haue
a
sufficient
occasion
of
fighting
against
them
to
be
offred
,
that
if
in
sustaining
any
iniury
by
them
,
he
should
againe
make
any
requitall
,
it
might
be
thought
of
them
that
he
rather
reuenged
his
owne
priuate
wrongs
,
then
the
publike
against
their
nation
;
although
it
cannot
be
denyed
but
that
the
Lord
might
,
if
it
had
pleased
him
,
haue
armed
Samson
as
well
as
he
did
Othniel
,
Ehud
,
and
other
in
the
like
case
,
to
haue
chased
and
subdued
them
by
professing
it
openly
.
But
now
,
for
that
which
concerneth
our
instruction
out
of
this
place
,
Doct.
though
God
would
haue
Samson
doe
thus
,
yet
(
as
by
the
like
occasion
I
noted
before
out
of
the
second
and
third
verse
)
wee
haue
neither
warrant
nor
authoritie
to
doe
the
like
,
seeing
wee
haue
a
plaine
commandement
from
God
of
the
contrary
:
to
wit
,
that
wee
should
auoide
all
occasions
either
of
doing
,
or
of
reuenging
wrongs
:
and
that
we
should
sustaine
some
hurt
and
damage
rather
,
then
offer
the
least
,
without
the
which
there
is
no
liuing
in
any
peaceable
manner
among
most
men
in
this
world
.
He
that
is
fit
to
beare
iniurie
,
and
so
to
buy
and
redeeme
quietnes
thereby
,
may
more
easily
enioy
Note
.
it
,
then
some
other
:
but
if
he
be
noted
for
offering
wrong
,
he
shall
haue
his
loade
of
trouble
in
that
one
respect
,
as
he
well
deserueth
,
beside
many
other
waies
:
and
therefore
wee
are
commanded
to
follow
,
and
insue
after
peace
,
(
yea
although
it
should
flie
from
vs
)
and
holinesse
,
without
which
no
Heb.
12.
14.
man
shall
see
the
Lord
.
Whereof
seeing
enough
hath
bin
spoken
elsewhere
,
I
need
not
here
insist
longer
therein
.
And
thus
much
of
the
first
of
these
4.
points
in
this
second
part
of
the
chapter
,
that
is
,
of
Samsons
seeking
a
wife
.
THE
SEVENTIE
FIVE
SERMON
ON
THE
XIIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
6.
Then
went
Samson
and
his
father
and
his
mother
downe
to
Timnah
,
and
came
to
the
vineyards
at
Timnah
,
and
behold
a
young
lion
rored
vpon
him
.
7.
And
the
spirit
of
the
Lord
came
vpon
him
,
and
hee
tare
him
,
as
one
should
haue
rent
a
kid
,
and
had
nothing
in
his
hand
,
neither
told
his
father
and
his
mother
what
he
had
done
.
NOw
followeth
the
second
generall
point
in
this
second
part
of
the
Chapter
,
to
wit
,
first
,
the
double
iourney
of
Samson
to
this
woman
,
which
was
to
bee
his
wife
:
(
in
both
the
which
,
hee
was
accompanied
with
his
father
and
mother
:
)
whereby
it
appeareth
that
they
knew
Gods
will
then
,
about
his
marriage
,
better
then
they
did
before
:
and
secondly
,
what
fell
out
in
both
iournies
by
the
way
;
and
this
to
vers.
11.
His
first
going
to
her
at
Timnah
,
with
that
which
fell
out
therein
,
is
laid
foorth
in
these
two
verses
,
and
that
is
this
:
That
as
he
went
with
his
father
and
mother
,
(
he
going
aside
from
them
out
of
the
way
)
a
young
lion
met
him
,
roring
on
him
,
and
the
spirit
of
the
Lord
came
vpon
him
,
and
though
he
had
nothing
in
his
hand
,
yet
he
rent
him
in
peeces
:
but
hee
told
not
his
father
and
mother
what
he
had
done
.
And
by
this
that
fell
out
by
the
way
,
God
would
giue
to
Samson
a
proofe
of
the
strength
that
he
meant
to
endue
him
with
afterward
,
that
hee
might
be
bold
to
looke
for
power
to
doe
greater
things
.
And
now
,
this
being
said
,
it
remaineth
that
wee
obserue
more
particularly
that
which
concerneth
vs
,
out
of
this
storie
.
And
first
this
:
that
when
his
father
and
mother
vnderstood
that
his
mariage
pleased
God
,
they
went
downe
with
him
to
the
woman
whom
he
should
marrie
,
to
finish
the
agreement
betwixt
them
,
and
to
countenance
and
further
him
euery
way
in
it
.
So
parents
,
when
they
see
Doct.
that
their
childrens
attempts
,
either
that
,
or
any
other
way
,
bee
pleasing
to
God
,
they
should
be
ready
to
helpe
and
free
them
by
all
meanes
from
delay
,
and
trouble
and
griefe
thereby
,
as
much
as
in
them
lieth
;
euen
as
in
the
contrary
they
are
bound
to
crosse
and
hinder
them
,
lest
if
they
should
allow
them
in
their
euill
course
,
their
childrens
sinne
,
beside
their
owne
bad
example
,
should
be
chiefly
laid
to
their
charge
.
And
this
assistance
of
theirs
vnto
Samson
,
is
further
mentioned
in
the
8.
verse
of
this
Chapter
:
therefore
let
this
onely
bee
here
noted
,
that
parents
be
very
warie
lest
they
turne
that
authoritie
and
power
of
theirs
,
which
God
hath
giuen
them
for
the
good
and
benefit
of
their
children
,
that
they
turne
it
not
(
I
say
)
vnto
the
destruction
or
damage
of
them
,
by
laying
the
bridle
in
their
necke
,
and
so
embolden
them
to
euill
,
by
their
allowance
,
counsell
,
or
example
.
Now
in
that
a
young
Lion
is
said
to
haue
met
him
,
(
not
a
whelp
)
which
2
had
been
like
to
haue
fawned
on
him
,
and
played
with
him
,
but
one
that
was
full
growne
,
(
for
the
word
signifieth
one
of
full
growth
)
and
therefore
neither
pleasant
,
nor
kinde
,
as
sometime
they
be
,
being
as
yet
not
growne
:
in
that
(
I
say
)
such
an
one
being
cruell
and
fierce
,
did
set
vpon
Samson
,
as
the
nature
of
them
is
to
doe
;
which
thing
so
falling
out
,
suppose
we
in
that
case
,
that
he
had
gone
about
any
vnlawfull
businesse
,
behold
what
ill
successe
had
followed
it
?
Euen
as
we
reade
for
example
,
how
it
fell
out
to
the
man
of
God
,
who
came
from
Iuda
to
reprooue
the
Idolatrie
of
Ieroboam
at
Bethel
,
1.
King
13.
24.
who
,
seeing
he
transgressed
the
commandement
of
God
afterward
,
in
going
into
the
old
Prophets
house
to
eate
bread
,
(
which
God
had
forbad
him
to
doe
)
loe
,
a
lion
met
him
,
when
hee
was
gone
out
of
the
towne
,
and
slew
him
.
And
it
was
an
apparent
correction
of
God
vpon
him
for
that
;
for
though
in
other
things
he
had
obeied
God
to
his
high
commendation
,
yet
because
in
that
one
thing
he
had
done
contrary
to
the
charge
giuen
him
,
(
he
being
told
by
the
old
Prophet
of
Bethel
that
he
might
do
it
)
we
see
what
an
heauie
iudgement
befell
him
.
It
teacheth
,
that
we
ought
to
see
in
all
the
manifold
actions
of
this
life
,
that
we
looke
wee
haue
good
warrant
for
the
taking
in
hand
of
them
,
and
the
going
about
them
,
lest
we
meete
(
I
say
not
)
with
a
lion
,
but
with
the
Lord
crossing
of
vs
,
worse
then
a
lion
could
hurt
vs
,
some
1.
King
.
21.
20.
way
to
our
little
liking
in
the
middest
of
the
hot
pursuite
of
our
desires
,
and
that
either
with
outward
resistance
of
vs
,
as
he
did
Ahab
by
Elias
,
when
he
was
going
to
take
possession
of
Naboths
vineyard
;
or
with
inward
wound
of
conscience
,
as
most
commonly
hee
vseth
to
doe
,
to
such
as
haue
knowledge
;
or
with
hardnesse
of
heart
,
which
alwaies
hindreth
and
keepeth
away
Rom.
2.
4.
repentance
.
And
by
occasion
of
Samsons
iourneying
out
of
Iuda
to
Timnah
of
the
Philistims
,
I
say
more
particularly
,
let
such
as
trauaile
,
(
whether
within
the
land
,
or
beyond
seas
into
forreine
countries
)
see
,
that
their
errands
are
lawfull
and
warrantable
,
not
expresly
crossing
the
Lords
charge
,
(
as
that
of
Shemei
did
Salomons
)
lest
although
they
scape
Shemei
his
punishment
,
1.
King
2.
43.
yet
a
worse
befall
them
.
Remember
Dina
,
and
Gehazi
.
Nay
,
see
they
not
onely
that
their
businesse
be
good
,
but
look
they
also
that
their
affection
be
well
and
orderly
carried
thereto
:
otherwise
their
seeking
after
noueltie
,
curiositie
,
vanitie
,
(
I
speake
of
them
that
doe
so
)
or
their
sinister
intent
any
other
way
,
will
marre
their
action
of
trauailing
,
be
it
neuer
so
lawfull
.
And
as
that
is
nourishment
to
one
creature
,
which
is
anothers
bane
;
euen
so
is
trauaile
to
sundrie
sorts
of
men
,
though
to
some
other
it
be
good
and
profitable
.
It
is
apparant
that
many
trauellers
who
went
out
with
no
euill
purpose
,
yet
being
vnarmed
against
euill
,
and
not
strongly
resolued
to
depart
from
it
,
haue
rushed
vpon
the
pikes
,
tempted
God
,
cast
themselues
vpon
streights
,
and
indangered
their
bodies
,
liues
&
consciences
manifold
waies
.
I
speake
to
such
as
professe
to
haue
God
the
directer
of
their
waies
:
as
for
others
,
let
the
dead
bury
the
dead
.
That
is
a
iourney
well
vndertaken
,
which
a
man
can
take
in
faith
,
and
sanctifie
it
by
prayer
,
and
so
commit
himselfe
therein
to
Gods
protection
and
blessing
.
And
surely
if
we
goe
otherwise
to
worke
,
wee
are
as
able
to
beare
meekely
and
patiently
;
either
disappointment
,
ill
successe
,
or
any
hard
accident
that
shall
befall
vs
,
as
wee
are
to
encounter
a
Lion
,
if
he
should
meete
vs
.
But
beside
these
vntimely
and
vnseasonable
trauailings
abroad
,
there
are
other
no
lesse
dangerous
at
home
,
or
neere
at
hand
:
and
among
the
rest
for
example
sake
,
when
the
Sabbath
is
abused
to
wanton
and
waily
gaddings
,
to
stage-playes
,
gaming
houses
,
drinkings
,
on
which
yet
by
Gods
commandement
the
most
lawfull
common
actions
and
ordinary
businesse
ought
not
to
bee
done
,
which
may
bee
done
on
other
daies
.
This
is
one
instance
of
many
other
wicked
iourneyings
and
trauailings
on
that
day
,
which
are
as
vsuall
with
the
ill
disposed
,
as
it
is
ordinary
among
the
better
sort
to
heare
the
word
preached
,
or
to
vse
any
other
religious
exercises
.
But
although
such
persons
haue
no
stoppe
in
their
way
to
turne
them
backe
,
neither
doe
meete
with
the
opposition
that
Balaam
did
,
to
hinder
and
crosse
their
desires
;
yet
they
shall
reape
the
wages
of
their
iniquitie
,
as
hee
did
,
and
wish
they
had
kept
at
home
,
and
been
free
from
such
company
,
with
many
stripes
.
The
meeting
of
a
Lion
by
Samson
,
which
was
(
as
wee
haue
heard
)
with
Vers.
7.
the
perill
of
his
life
,
yet
was
to
him
,
as
God
did
vse
it
,
an
occasion
to
trie
,
declare
and
shew
foorth
Gods
power
and
strength
in
him
,
which
should
else
haue
been
hidden
.
For
the
spirit
of
the
Lord
stirred
vp
in
him
an
extraordinary
gift
of
might
and
manhood
,
more
then
is
to
bee
found
in
the
strongest
person
,
whereby
he
hauing
nothing
in
his
hands
,
did
yet
teare
the
Lion
in
peeces
,
one
part
and
member
from
another
,
as
if
it
had
been
a
young
kid
or
lambe
.
By
this
example
wee
may
learne
,
that
though
the
crosse
be
to
vs
as
feareful
,
Doct.
when
we
see
it
comming
toward
vs
,
as
a
Beare
or
a
Lion
is
to
meet
with
,
yet
the
Lord
who
loueth
vs
,
as
hee
did
Samson
,
doth
vse
by
his
quickning
grace
,
to
hearten
vs
against
it
,
so
that
wee
finde
it
to
turne
to
our
great
good
Note
.
and
benefit
.
But
let
this
be
marked
which
I
say
:
that
God
doth
by
his
speciall
grace
bring
it
thus
to
passe
,
not
that
we
should
looke
for
it
by
extraordinary
meanes
,
though
he
dealt
so
with
Samson
,
but
wee
are
to
beleeue
and
waite
certainly
for
it
,
because
he
hath
promised
it
,
and
by
the
helpe
thereof
,
we
shall
not
need
to
doubt
,
but
that
such
strength
shall
be
granted
vs
,
as
shal
put
away
feare
,
or
at
least
abate
and
restraine
it
:
but
without
that
help
from
God
,
we
shall
feare
and
be
troubled
,
when
wee
doe
but
heare
of
the
crosse
or
danger
,
as
at
the
sight
of
a
lion
,
yea
and
be
disquieted
and
ouercome
with
the
heauinesse
that
we
haue
for
it
,
as
if
we
should
meete
a
Beare
.
We
haue
too
many
examples
of
this
weaknesse
and
feare
in
Gods
deare
people
,
as
in
the
seruant
of
Elisha
,
who
when
hee
saw
an
armie
of
Aramites
2
King
.
6.
15.
compassing
the
house
,
cried
out
,
and
said
,
Alas
(
master
)
what
shall
wee
doe
?
So
in
the
Disciples
the
like
is
to
bee
seene
,
who
through
their
vnbeliefe
,
Matth.
14.
26.
thought
they
had
seene
a
spirit
,
and
were
sore
afraid
,
when
yet
that
which
they
feared
was
Iesus
their
Master
,
comming
toward
them
,
to
comfort
them
:
So
that
we
of
our selues
indeed
,
are
most
timerous
euen
when
we
haue
little
cause
,
much
more
otherwise
:
but
yet
when
great
afflictions
oppresse
vs
;
God
being
with
vs
,
as
I
haue
said
,
we
are
able
through
his
might
,
to
do
great
things
,
as
the
Apostle
saith
,
I
am
able
to
doe
all
things
through
the
helpe
of
Phil.
4.
13.
Christ
,
who
strengtheneth
me
.
Yea
so
great
oddes
is
there
betweene
one
and
the
same
man
oppressed
with
feare
,
though
for
a
small
trouble
,
when
he
is
taken
on
the
sudden
,
and
with
a
great
one
,
when
hee
is
prouided
for
it
,
as
Note
.
betweene
the
heate
of
the
least
candle
,
and
a
greatest
fire
.
He
that
fainted
at
the
one
,
when
he
was
weake
in
faith
,
escaped
and
ouercame
the
force
of
the
other
,
being
assisted
therewith
,
as
hath
at
large
been
shewed
in
Gedeon
,
at
one
time
afraid
to
goe
and
behold
that
campe
,
which
after
hee
blanckt
not
both
to
encounter
,
and
to
conquer
.
And
this
whole
storie
of
the
Lion
,
all
that
consider
,
may
vnderstand
,
that
2
it
tendeth
directly
to
this
end
,
to
prepare
and
make
Samson
able
to
beare
the
displeasure
and
enmitie
of
the
Philistims
,
which
was
afterward
raised
vp
against
him
,
the
Lord
giuing
him
strength
for
that
purpose
:
and
that
it
might
minister
matter
for
the
riddle
which
he
did
after
propound
to
them
,
whereby
they
did
sore
prouoke
him
.
By
the
first
,
learne
,
that
when
God
indueth
men
with
excellent
gifts
betimes
,
(
as
he
doth
many
)
he
thereby
declareth
,
that
hee
will
both
double
and
multiply
them
in
those
persons
,
and
also
vse
them
to
serue
him
to
singular
purposes
,
if
their
proceeding
be
not
hindred
by
some
sinister
practises
of
theirs
,
to
stand
in
their
way
,
or
by
the
diuell
and
Note
.
his
instruments
subtilitie
,
diuerting
his
good
gifts
to
bad
purposes
.
This
is
apparent
by
that
which
God
did
worke
in
Samson
in
his
first
yeeres
of
discretion
,
and
when
hee
was
yet
but
young
,
compared
with
that
which
followed
afterwards
when
he
made
strip
and
waste
of
the
Philistims
.
Euen
so
when
he
will
worke
(
I
say
)
in
more
speciall
manner
by
some
in
future
age
,
he
will
giue
signes
thereof
in
younger
yeeres
;
which
is
notably
to
be
seene
in
Dauid
,
who
in
the
great
danger
he
was
in
by
Goliah
,
(
when
Saul
told
him
that
he
was
but
a
boy
,
but
hee
whom
he
vndertooke
to
fight
with
,
to
wit
Goliah
,
was
a
man
of
warre
from
his
youth
)
answered
vnto
Saul
,
Thy
seruant
1.
Sam.
17.
36.
kept
his
fathers
sheepe
,
and
there
came
a
Lion
,
and
likewise
a
Beare
,
and
tooke
a
sheepe
out
of
the
flocke
;
and
I
went
out
after
him
and
smote
him
,
and
tooke
it
out
of
his
mouth
,
and
when
hee
rose
against
me
,
I
caught
him
by
the
beard
,
and
smote
him
and
slew
him
.
Therefore
this
vncircumcised
Philistim
(
said
hee
)
shall
be
as
one
of
them
;
seeing
hee
hath
railed
on
the
hoast
of
the
liuing
God
.
And
the
like
is
manifest
in
Samuel
,
whom
because
the
Lord
meant
to
make
a
more
then
ordinary
instrument
of
his
glorie
,
in
the
function
of
both
Iudge
and
Prophet
:
therefore
he
reuealed
himselfe
familiarly
by
visions
vnto
him
,
in
his
tender
age
,
yea
before
he
seemed
to
be
of
discretion
,
and
ripenes
of
yeeres
and
iudgement
,
the
Lord
began
that
work
in
him
early
,
which
in
time
to
come
,
he
meant
to
accomplish
in
great
measure
.
So
that
we
see
that
the
religious
and
prudent
training
vp
of
young
ones
in
the
knowledge
of
God
,
and
of
themselues
,
and
good
literature
,
(
being
the
ordinarie
meanes
now
adaies
to
promote
this
worke
of
God
in
time
to
come
)
is
not
to
be
despised
:
much
lesse
the
towardlinesse
of
such
as
whom
God
in
their
youth
shall
begin
to
grace
aboue
others
,
is
to
bee
snibbed
and
checked
,
as
the
practise
is
of
some
brutish
persons
to
scorne
and
reiect
such
,
saying
:
Tush
,
what
reckoning
make
yee
of
such
?
A
young
Saint
,
an
old
Diuell
.
This
truth
is
exemplified
in
many
young
persons
at
this
day
,
who
by
good
education
doe
shew
very
great
towardnes
:
as
schollers
in
the
Vniuersitie
in
their
learning
,
and
other
in
the
countrey
,
both
young
men
and
damzels
in
such
things
,
as
wherein
they
are
trained
vp
,
and
both
sorts
in
the
practise
of
Christianitie
farre
differing
from
the
common
sort
of
youth
,
who
are
saucie
,
disobedient
,
and
prophane
,
and
giue
fearefull
signes
of
mischiefe
working
,
and
sustaining
miserie
afterward
.
And
out
of
them
hee
raiseth
excellent
instruments
,
some
fit
for
Magistracie
,
and
some
in
other
places
to
doe
much
good
in
the
Ministerie
,
not
to
be
teachers
onely
,
but
also
fathers
begetting
many
children
to
God
,
and
others
to
bring
foorth
much
fruite
to
his
glorie
.
And
herein
that
prophecie
is
verified
,
that
in
those
daies
the
Lord
would
powre
out
his
spirit
vpon
all
flesh
;
not
old
men
onely
,
but
Acts
2.
17.
euen
the
tenderest
,
young
men
and
maidens
.
A
fruite
(
no
doubt
)
of
that
vnction
of
Christ
Iesus
the
arch
Prophet
of
his
Church
,
who
began
at
the
age
of
twelue
yeeres
to
giue
demonstration
of
strange
forwardnes
,
for
wisdome
and
grace
,
because
in
his
riper
yeeres
hee
was
more
fully
to
declare
Luke
2.
52.
that
he
was
annointed
with
the
spirit
without
measure
.
These
therefore
whom
I
spake
of
before
,
if
they
vse
well
the
gifts
of
God
,
as
Dauid
and
Samuel
did
,
which
they
receiued
in
their
youth
,
shal
(
after
they
haue
gotten
experience
)
see
how
God
prospereth
and
inlargeth
them
to
their
sound
and
great
reioycing
,
and
the
good
of
many
other
,
and
helpe
to
to
cast
downe
,
and
destroy
the
workes
of
darknesse
,
and
of
the
diuell
,
in
places
where
they
bee
not
too
strongly
resisted
and
set
against
,
by
such
as
loue
darknesse
more
then
light
,
because
their
deeds
are
euill
.
But
if
after
they
haue
begun
well
,
and
in
their
younger
yeeres
giuen
great
hope
,
if
(
I
say
)
they
comming
further
into
the
world
,
shall
be
dazled
with
the
deceitfull
Note
.
beautie
of
it
,
as
though
they
had
found
a
better
portion
then
grace
,
and
shall
be
blindfolded
with
profit
,
pleasure
,
and
promotion
,
so
that
thereby
they
cannot
do
their
former
workes
,
they
shall
complaine
too
late
(
when
all
these
must
forsake
them
)
that
they
were
once
in
the
way
to
do
well
,
if
they
could
haue
seene
it
.
And
all
may
see
,
that
howsoeuer
they
woond
out
of
the
diuels
hands
in
the
first
maine
temptation
,
wherein
they
were
in
danger
to
be
brought
to
despaire
,
and
in
the
next
also
,
which
tended
to
bring
them
to
presumption
;
yet
that
he
hath
preuailed
against
them
in
the
third
,
about
the
glorie
of
this
present
world
,
and
thereby
hath
deceiued
them
.
Matth.
4.
8.
And
thus
much
be
said
of
the
first
thing
which
I
mentioned
now
last
in
this
verse
,
to
wit
,
of
the
gifts
of
God
appearing
in
Samson
,
in
the
first
yeeres
of
his
discretion
:
of
the
second
,
namely
,
that
this
storie
doth
minister
matter
of
the
riddle
afterwards
,
I
will
speake
in
place
,
where
I
shall
haue
a
fitter
occasion
offered
,
namely
in
the
fifteenth
Chapter
.
Lastly
,
in
this
verse
in
that
it
is
said
,
hee
told
not
his
father
nor
mother
of
this
that
hee
did
to
the
Lion
,
it
shewed
both
that
neither
hee
himselfe
was
4
vainglorious
,
(
for
then
not
onely
they
,
but
other
should
soone
haue
heard
thereof
)
but
also
it
appeareth
,
that
he
saw
no
cause
nor
end
of
vttering
it
to
them
at
that
time
.
So
let
vs
learne
when
to
speake
,
and
when
to
hold
our
peace
,
and
to
be
silent
,
euen
when
our
speaking
can
doe
no
good
;
or
more
hurt
then
good
,
or
when
it
cannot
but
doe
hurt
.
And
by
this
rule
,
which
guideth
vs
how
to
be
silent
,
and
when
;
let
vs
also
learne
how
to
speake
,
and
when
,
namely
,
when
wee
see
it
may
doe
good
,
and
no
hurt
,
or
more
good
then
hurt
.
The
same
is
repeated
of
him
in
verse
9.
and
agreeth
with
that
which
I
haue
often
vrged
in
the
generall
,
to
wit
,
that
wee
should
shew
all
godly
wisdome
as
well
as
vprightnes
in
our
doings
:
as
our
Sauiour
Mat.
11.
would
not
commend
Iohn
Baptist
before
his
Disciples
were
gone
,
lest
it
Mitth
.
11.
7.
should
haue
as
much
hindred
them
,
as
profited
the
people
.
Vers.
8.
And
he
went
downe
and
talked
with
the
woman
those
things
that
were
pleasing
in
the
eyes
of
Samson
.
9.
And
within
a
few
daies
when
he
returned
to
receiue
her
,
he
went
aside
to
see
the
carkeis
of
the
lion
:
and
behold
,
there
was
a
swarming
of
Bees
,
and
hony
in
the
body
of
the
lion
.
10.
And
he
tooke
thereof
in
his
hands
,
ond
went
eating
,
and
came
to
his
father
and
his
mother
and
gaue
vnto
them
,
and
they
did
eate
:
but
he
told
not
them
that
he
had
taken
the
hony
out
of
the
body
of
the
lion
.
11.
So
his
father
went
downe
vnto
the
woman
,
and
Samson
made
there
a
feast
:
for
so
vsed
the
young
men
to
doe
.
12.
And
when
they
saw
him
,
they
brought
thirtie
companions
to
be
with
him
.
Then
Samson
said
to
them
,
I
will
now
put
foorth
a
riddle
vnto
you
:
and
if
you
can
declare
it
me
within
seuen
daies
of
the
feast
,
and
finde
it
out
,
I
will
giue
you
thirtie
sheetes
,
and
thirtie
change
of
garments
.
NOw
it
followeth
according
to
the
diuision
made
in
the
second
verse
of
The
sense
of
verse
9.
this
second
part
of
this
Chapter
,
how
Samson
went
to
agree
with
the
woman
,
and
his
father
and
mother
with
him
,
as
we
heard
they
did
in
the
seuenth
verse
:
and
that
his
father
,
when
they
came
thither
,
did
that
which
pleased
him
in
concluding
the
match
with
her
.
For
that
is
the
sense
of
this
first
of
these
verses
:
to
wit
,
that
where
it
is
said
,
he
did
speake
the
things
that
pleased
Samson
,
we
should
vnderstand
that
to
be
meant
of
his
father
,
that
he
talked
with
the
woman
to
the
good
contentment
and
liking
of
his
sonne
:
also
heere
is
shewed
,
what
fell
out
at
this
their
next
going
vp
in
the
way
when
he
went
to
receiue
her
,
and
this
to
the
11.
verse
.
But
here
I
must
a
little
stay
the
reader
,
by
occasion
of
a
doubt
arising
out
Verse
8.
of
the
8.
verse
,
to
wit
,
in
that
it
is
said
,
Samson
went
aside
to
the
carkeis
of
the
lion
,
and
tooke
hony
out
of
it
.
For
seeing
he
was
a
Nazarite
,
as
appeareth
by
cap.
13.
5.
and
chap.
16.
17.
it
may
bee
thought
that
Samson
either
sinned
against
the
rule
of
the
Nazarite
,
or
else
had
a
speciall
dispensation
to
breake
it
.
Touching
the
rule
,
wee
reade
Numb.
6.
and
particularly
vers.
6.
that
it
forbad
comming
at
a
carkeis
.
And
yet
we
should
be
vncharitable
in
casting
the
blame
of
wilfull
finne
vpon
Samson
,
and
as
rash
in
iustifying
any
dispensation
,
seeing
neither
of
both
are
mentioned
or
intimated
in
the
text
.
The
answere
is
,
Samson
neither
sinned
against
the
rule
,
nor
was
dispensed
with
by
God
:
and
the
reason
is
,
He
was
tied
to
no
such
rule
.
And
seeing
it
will
be
demanded
still
,
How
then
could
he
be
a
Nazarite
?
I
answer
againe
,
that
we
must
make
a
difference
betweene
Nazarites
:
Some
were
borne
Nazarites
,
and
by
an
immediate
ordaining
of
God
,
separated
to
this
profession
.
Others
voluntarily
vndertook
the
vow
according
to
the
Ceremonie
.
Both
sorts
had
something
common
,
both
the
profession
of
a
more
strict
and
pure
worship
of
God
,
and
some
ceremonies
annexed
thereto
.
But
they
differed
herein
,
that
as
the
former
sort
were
necessarilie
tied
to
that
estate
,
and
that
for
their
whole
life
,
so
they
had
priuiledge
allowed
them
to
be
exempt
from
some
ceremoniall
obseruances
which
the
vowed
Nazarites
were
tied
to
.
For
as
the
vowed
Nazarite
was
voluntarie
,
and
for
a
certaine
space
of
time
onely
,
so
for
that
time
he
was
bound
indifferently
to
all
the
Articles
mentioned
in
Numbers
.
Samson
then
(
I
say
)
was
no
voluntarie
or
vowed
,
but
a
borne
and
ordained
Nazarite
extraordinarily
.
And
therefore
though
it
be
probable
that
hee
was
tied
to
more
then
his
long
haire
,
as
namely
to
abstaine
from
strong
drinke
,
(
as
his
mother
was
)
yet
it
is
cleere
that
he
was
free
from
this
ceremonie
of
touching
the
dead
and
sundrie
other
.
Of
the
like
ordination
was
Iohn
Babtist
,
as
by
the
text
appeareth
,
Luk.
1.
15.
This
answere
is
applied
by
them
who
hold
our
Sauiour
to
haue
been
a
Nazarite
(
not
by
the
place
of
his
education
onely
,
Matth.
2.
23.
but
by
profession
also
)
to
salue
the
obiections
of
his
drinking
wine
,
comming
to
the
dead
,
&c.
but
how
soundly
I
will
not
here
enquire
:
onely
this
I
say
,
if
that
could
be
proued
that
our
Sauiour
was
a
professed
Nazarite
,
then
those
obiections
hinder
nothing
,
because
they
onely
oppugne
the
vowed
,
not
the
ordained
Nazarites
.
But
of
this
,
thus
much
.
Now
I
proceed
to
the
doctrine
.
First
,
here
by
Samsons
father
and
mother
going
with
him
to
conclude
the
mariage
,
it
teacheth
,
that
when
parents
see
that
the
match
which
their
children
Doct.
vpon
iust
occasion
propound
to
them
,
and
desire
their
consent
in
,
is
of
the
Lord
,
and
pleasing
to
him
,
they
ought
(
as
I
said
before
)
to
be
ready
to
further
and
accomplish
it
in
the
best
manner
,
and
with
the
best
conditions
that
they
can
:
so
their
children
may
in
reuerence
desire
them
,
that
seeing
God
doth
allow
and
blesse
them
herein
,
that
they
would
not
hinder
them
.
But
if
they
make
their
matches
so
that
their
parents
and
guardians
may
not
,
neither
dare
be
seene
in
them
,
as
it
is
a
great
blemish
to
themselues
,
so
it
is
iust
that
they
bee
both
held
backe
by
them
,
and
their
attempt
staied
therein
;
let
them
therefore
submit
themselues
to
the
Lord
,
and
giue
their
parents
the
honour
that
is
due
to
them
,
lest
they
make
them
most
strangers
in
this
work
,
who
should
be
chiefe
doers
in
the
same
,
and
by
that
they
may
know
,
that
their
prospering
therein
shall
be
small
.
But
for
this
point
,
let
the
reader
see
that
which
I
haue
noted
of
Caleb
,
chap.
1.
After
Samson
and
the
woman
had
agreed
about
their
mariage
,
hee
went
againe
afterward
and
tooke
her
to
bee
his
wife
:
and
what
fell
out
in
the
Verse
9.
10.
way
as
he
went
is
shewed
.
By
the
first
of
these
two
,
in
that
he
married
her
20
.
afterward
and
tooke
her
for
his
wife
,
when
he
had
now
first
consented
with
her
to
liue
together
as
man
and
wife
,
and
that
with
his
parents
agreeing
thereto
;
all
these
doe
proue
that
the
vniting
of
one
man
and
one
woman
Doct.
together
in
mariage
,
is
a
solemne
ordinance
of
God
,
and
appointed
by
him
,
and
so
it
is
likewise
blessed
by
him
,
where
hee
is
obeyed
in
it
:
and
that
the
loose
and
brutish
liuing
together
otherwise
,
(
as
one
man
with
many
women
,
&c.
)
is
most
vnfitting
a
Christian
,
and
contrary
to
God
;
ordinance
,
and
bringeth
foorth
most
noisome
euils
:
euen
as
the
parting
and
separation
of
one
of
the
married
persons
from
the
other
,
saue
for
adulterie
,
is
odious
.
And
this
of
the
first
of
the
two
points
be
said
briefly
,
seeing
occasion
is
offered
to
speake
more
particularly
of
it
elsewhere
.
The
second
thing
in
these
two
verses
,
to
wit
,
what
fell
out
in
the
way
as
he
went
,
was
this
that
Samson
went
aside
,
as
he
trauailed
to
his
marriage
,
to
see
the
carkeis
of
the
lion
which
he
had
rent
in
peeces
,
and
what
was
become
of
it
.
And
hee
found
in
the
body
of
it
,
a
swarme
of
Bees
and
hony
:
a
strange
thing
to
behold
,
for
those
creatures
loue
the
sweetest
places
,
and
not
those
which
are
vnsauourie
.
But
the
Lord
had
so
brought
it
to
passe
,
and
that
his
father
and
mother
should
eate
thereof
,
and
yet
not
know
from
whence
it
came
,
to
the
end
that
it
might
minister
matter
for
the
riddle
that
he
propounded
at
his
mariage
,
whereby
occasion
arose
to
him
of
pursuing
the
Philistims
.
Thus
God
prepared
the
hony
in
the
body
of
the
lion
,
and
directed
him
to
finde
,
eate
,
and
giue
it
to
be
eaten
.
By
this
that
I
haue
now
set
downe
in
these
two
verses
,
wee
may
see
,
that
Doct.
2
in
verse
10.
11.
when
God
pleaseth
either
to
punish
or
blesse
,
as
here
hee
did
both
,
(
for
hee
intended
a
blessing
to
Israel
,
and
a
punishment
to
the
Philistims
)
he
will
vse
meanes
for
the
effecting
of
the
same
,
though
wee
see
not
alwaies
how
,
and
extraordinarily
,
rather
then
they
shall
faile
,
and
not
come
to
passe
.
And
so
when
he
purposed
to
deliuer
his
people
out
of
Pharaos
bondage
,
and
none
Exod.
14.
12.
saw
how
it
could
bee
,
they
being
hedged
in
(
as
it
were
)
on
euery
side
,
hee
made
a
way
(
we
see
)
for
them
thorow
the
red
sea
,
as
it
had
been
by
the
high
way
,
and
drie
ground
.
Euen
so
be
we
perswaded
,
that
he
hauing
appointed
and
purposed
to
do
vs
good
in
this
life
,
who
feare
him
,
and
to
bring
vs
well
through
all
difficulties
,
as
he
hath
promised
,
and
to
finish
our
course
with
ioy
;
he
will
most
certainly
doe
it
,
though
wee
see
not
how
,
but
it
may
seeme
oft
times
to
vs
impossible
,
for
he
hath
many
waies
to
bring
his
will
to
passe
.
Euen
as
hee
did
,
when
he
deliuered
Elisha
the
Prophet
from
the
armie
of
the
Aramites
,
by
an
2.
King
6.
17.
armie
of
heauenly
souldiers
,
and
when
hee
promised
great
plentie
of
corne
by
his
Prophet
on
the
next
day
,
when
yet
at
that
present
they
were
almost
famished
,
he
did
(
I
say
)
performe
it
,
and
that
by
the
meanes
of
foure
leprous
persons
,
in
so
much
that
a
great
man
neere
to
the
King
affirming
,
that
although
2.
King
.
7.
16.
God
should
raine
downe
corneout
of
heauen
,
it
could
not
bee
so
;
yet
he
liued
and
saw
it
so
,
though
he
liued
not
to
eate
of
it
,
euen
as
the
Prophet
had
told
him
.
And
so
be
we
perswaded
that
whatsoeuer
he
seeth
expedient
for
vs
,
he
will
bring
it
to
passe
,
though
we
see
not
how
,
hee
hath
waies
enough
;
and
that
which
he
doth
not
for
vs
,
wee
must
willingly
submit
our selues
to
want
and
forgoe
,
as
knowing
that
it
were
not
good
for
vs
to
haue
it
granted
.
Whereas
wee
in
our
troubles
and
feares
either
about
grace
to
bee
Note
.
granted
vs
,
or
deliuerances
to
bee
wrought
for
vs
,
doe
either
smoother
our
faith
,
by
feare
and
despaire
of
helpe
,
or
breake
foorth
into
open
murmuring
and
discontentednes
,
which
in
time
causeth
vs
to
shift
and
make
way
for
our selues
by
vsing
vnlawfull
remedies
.
And
by
this
meanes
we
double
our
affliction
,
both
for
measure
and
continuance
oftentimes
:
or
else
shake
it
off
,
as
the
asse
doth
his
burthen
,
not
staying
Gods
leisure
,
till
hee
case
vs
:
so
that
when
the
next
commeth
,
we
are
vnfitter
for
it
,
then
for
the
former
.
Now
if
we
(
being
in
our selues
most
shiftlesse
)
could
behold
that
alsufficiencie
of
Note
.
power
which
is
in
God
,
and
the
varietie
of
meanes
which
his
wisedome
can
worke
by
,
for
our
deliuerance
,
this
confused
and
distrustfull
behauiour
of
ours
should
in
great
part
be
cured
.
Especially
,
seeing
whatsoeuer
power
he
hath
in
him
to
succour
vs
,
his
distressed
seruants
,
his
loue
setteth
him
on
worke
to
shew
and
exercise
it
,
and
all
for
our
exceeding
benefit
and
good
.
Dauid
saw
not
before
Sauls
comming
against
him
,
by
what
meanes
God
1.
Sam.
23.
27.
would
rescue
him
,
neither
was
it
needfull
seeing
he
had
promised
so
to
doe
:
howbeit
he
waiting
by
faith
the
issue
,
he
was
deliuered
,
and
so
saw
how
the
Lord
wrought
it
for
him
:
and
thereby
gathered
,
that
so
hee
was
able
and
ready
to
do
often
in
the
like
danger
,
rather
then
his
promise
should
faile
and
Note
.
be
falsified
.
Thus
wee
should
hearten
on
our selues
to
waite
with
pacience
through
all
difficulties
,
till
we
haue
finished
our
course
with
ioy
.
And
in
that
he
tolde
not
this
either
to
his
father
or
mother
,
which
was
2.
very
like
he
should
haue
done
,
(
it
being
a
strange
thing
to
finde
honey
in
the
carkeis
of
a
Lyon
)
and
we
are
all
giuen
to
tell
such
things
to
our
friends
,
as
are
seldome
heard
of
,
and
are
like
to
be
wondred
at
,
as
newes
very
welcome
to
them
,
yet
I
say
,
in
that
he
signified
it
not
vnto
them
,
it
was
wisely
done
of
him
to
conceale
it
,
whether
he
then
thought
to
make
a
riddle
of
it
,
or
no
,
it
is
vncertaine
,
as
after
he
did
:
for
then
,
if
he
had
told
it
to
them
,
it
might
easily
haue
been
knowne
to
many
,
and
so
it
had
been
like
to
haue
by
some
meanes
been
disclosed
to
and
among
the
Philistims
,
as
wee
see
it
was
afterward
,
when
he
tolde
it
to
his
wife
onely
.
It
confirmeth
vs
in
the
former
doctrine
out
of
the
seuenth
verse
:
namely
,
that
we
be
very
wary
to
conceale
things
that
need
not
bee
vttered
,
especially
secrets
,
when
wee
see
no
good
can
come
thereby
,
but
by
concealing
them
there
may
.
And
because
it
is
not
easie
for
a
man
to
foresee
euery
inconuenience
which
may
come
of
vnseasonable
speech
;
therefore
it
is
the
wisest
way
for
vs
to
cut
off
al
talke
,
whereof
wee
see
not
some
good
reason
to
moue
and
warrant
vs
to
vtter
it
.
Now
if
there
grow
any
inconuenience
thereby
,
notwithstanding
our
care
and
respectiuenes
,
wee
shall
haue
the
lesse
to
accuse
vs
,
as
we
see
in
Dauids
fact
,
1.
Sam.
21.
I
meane
in
his
requiring
the
shew
bread
and
armour
of
Golia
1.
Sam.
21.
6
,
9.
from
Abimilech
in
the
presence
of
Doeg
,
necessitie
draue
him
to
aske
it
,
and
Christ
defended
the
fact
,
and
therefore
hee
had
lesse
cause
to
bee
troubled
,
though
much
hurt
arose
by
it
.
To
them
that
obiect
,
that
Samson
tolde
the
riddle
to
his
wife
,
which
was
more
dangerous
then
to
haue
opened
it
to
his
parents
:
be
this
taken
for
an
answere
,
that
he
offended
greatly
in
so
doing
.
And
we
may
learne
by
it
,
that
we
may
possibly
shew
wisdome
in
some
part
of
our
life
,
whereof
yet
wee
may
faile
,
without
great
heed
taking
,
afterward
.
We
haue
heard
how
Samson
went
to
take
his
wife
,
and
what
fell
out
by
Vers.
11.
to
20.
The
summe
generally
to
ver
.
20
the
way
.
Now
followeth
the
third
point
(
in
this
second
part
of
the
Chapter
)
to
wit
,
their
meeting
to
accomplish
his
mariage
,
and
what
things
were
done
thereat
,
and
they
were
especially
foure
.
The
first
,
he
made
the
Philistims
a
feast
,
in
this
verse
.
Secondly
,
what
the
Philistims
did
to
him
:
verse
12.
That
is
,
they
prouided
thirtie
companions
to
be
with
him
;
Thirdly
,
Samson
propounded
a
riddle
to
them
,
with
condition
what
they
should
haue
,
if
they
could
tell
him
the
meaning
of
it
,
within
seauen
dayes
,
and
contrariwise
:
and
this
to
the
middest
of
the
15.
verse
.
Lastly
,
how
they
laboured
to
know
the
meaning
of
it
,
but
could
not
,
till
the
seauenth
day
,
and
then
they
tolde
it
to
him
,
hauing
gotten
it
of
his
wife
before
:
and
this
to
the
twentieth
verse
.
The
first
of
these
4.
things
mentioned
in
this
verse
,
was
,
that
he
made
The
sense
of
vers
11.
particular
.
them
a
feast
:
his
father
going
downe
with
him
againe
,
(
no
doubt
)
to
be
a
comfort
to
him
in
that
strange
place
,
and
to
countenance
him
,
as
I
haue
noted
twice
before
in
verse
6.
&c.
And
it
is
added
,
that
Samson
did
that
according
to
the
custome
of
the
place
,
for
so
the
yong
men
were
wont
to
doe
at
their
mariage
.
Here
by
this
custome
(
not
vnlawfull
in
it selfe
)
we
see
it
hath
been
an
vsuall
thing
to
call
friends
together
at
such
times
of
marrying
their
kindred
,
to
feast
and
reioyce
one
with
another
.
It
hath
been
the
practise
of
the
good
,
as
well
as
of
the
bad
:
neither
is
it
our
commendation
,
simply
to
shunne
the
ciuill
or
indifferent
actions
of
common
men
,
and
the
multitude
;
but
this
indeed
is
to
bee
looked
to
,
that
wee
conforme
not
our selues
to
the
euill
manner
of
vsing
them
in
the
age
we
liue
in
,
Rom.
12.
And
Rom.
12.
2.
as
for
this
one
custome
and
fashion
of
feasting
,
as
Samson
vsed
it
,
so
Christ
was
present
at
a
marriage
feast
in
Canan
a
towne
of
Galile
,
where
many
Ioh.
21.
were
met
together
,
and
he
approued
their
feasting
.
And
as
for
the
bad
,
Laban
made
a
feast
,
and
called
together
the
men
of
the
place
,
when
he
gaue
his
daughter
to
Iacob
to
wife
.
So
also
did
the
young
Gen.
29.
22.
men
of
the
Philistims
vse
to
doe
at
such
times
.
The
action
therefore
hauing
been
the
practise
as
well
of
the
godly
as
of
bad
people
,
in
it selfe
is
indifferent
to
be
vsed
;
and
as
it
may
be
done
lawfully
,
so
it
may
also
be
omitted
,
because
wicked
men
haue
vsed
it
,
who
doe
nothing
well
:
and
therefore
as
it
falleth
out
for
the
most
part
,
that
the
greatest
number
that
meete
at
feasts
are
none
of
the
best
,
it
may
be
seene
oft
times
more
conuenient
to
omit
the
meetings
of
such
,
lest
much
wickednesse
should
be
committed
by
them
,
and
lewdnes
in
tongue
and
behauiour
,
to
the
dishonour
of
God
,
which
is
the
more
easily
done
,
when
they
haue
well
filled
themselues
.
Or
if
it
cannot
be
altogether
let
passe
,
yet
a
smaller
company
would
bee
gathered
,
especially
of
such
of
our
friends
as
are
of
the
best
sort
of
people
;
and
for
the
other
,
if
they
must
needes
be
there
,
they
should
so
bee
placed
at
the
table
,
that
as
few
of
them
be
set
together
as
may
be
,
and
that
it
bee
obserued
,
that
they
may
bee
soone
interrupted
and
broken
off
,
(
by
such
as
sit
neere
and
are
better
minded
and
wise
withall
)
if
they
should
fall
in
any
offensiue
behauiour
.
As
for
our
Sauiour
Christ
,
hee
gaue
good
example
at
the
marriage
where
he
was
present
,
and
took
occasion
,
by
the
miracle
which
he
wrought
there
,
to
hold
them
occupied
in
good
talke
,
and
to
turne
the
people
away
from
the
contrary
;
and
we
as
farre
as
we
may
see
our
companie
to
be
to
good
ends
,
as
that
we
may
be
like
to
doe
good
,
or
take
good
so
and
thereafter
to
vse
it
.
And
this
be
said
of
this
point
here
,
hauing
before
touched
it
,
and
hauing
occasion
to
speake
fullier
of
it
afterwards
.
Further
,
by
this
that
is
said
here
,
that
the
young
men
vsed
to
make
a
feast
2
at
their
marriage
,
and
therefore
Samson
did
so
,
we
see
the
force
and
strength
of
custome
how
it
preuaileth
,
and
is
as
the
Medes
and
Persians
law
was
,
that
is
,
not
easily
broken
.
Such
a
custome
that
was
,
that
the
people
at
their
desire
had
a
prisoner
deliuered
&
set
free
to
them
at
the
Passeouer
:
by
meanes
whereof
they
asked
Barrabas
a
murtherer
,
rather
then
Iesus
.
Such
customes
Matth.
27.
15.
as
are
bad
are
continued
still
,
whereby
disorder
and
reuell
is
maintained
,
euen
fruits
of
darknesse
,
into
the
which
the
people
is
so
reuited
,
that
though
the
preaching
of
the
Gospel
hath
bewraied
and
brought
to
light
the
shame
and
odiousnes
of
them
,
yet
they
can
hardly
bee
broken
almost
in
any
places
.
As
the
prophane
spending
the
greatest
part
of
the
Lords
Sabbath
in
carding
,
drinking
,
feasting
,
and
such
like
abomination
,
and
other
such
,
in
euery
countrey
after
the
manner
thereof
,
making
it
a
day
rather
held
to
Bacchus
,
or
Saturne
,
then
the
Lord
.
And
the
same
may
be
said
of
the
riotous
and
intemperate
mispending
of
the
twelue
daies
,
and
certaine
other
daies
in
the
yeere
,
farre
worse
passed
,
then
(
I
say
not
Papists
)
but
euen
Heathens
oft
times
vse
to
doe
.
And
except
the
putting
downe
of
Faires
,
that
were
wont
to
be
kept
on
the
Sabbath
(
which
with
much
ado
were
some
yeeres
agone
abolished
)
I
remember
not
many
more
ill
customes
ouerthrowne
and
put
out
of
vse
.
As
for
the
ouerthrowing
of
many
blind
,
dangerous
,
and
disordered
Alehouses
,
(
for
there
is
vse
of
the
honest
,
for
the
necessitie
of
trauellers
)
it
hath
indeed
very
commendably
been
gone
about
by
some
honourable
and
worshipfull
persons
;
but
yet
through
the
vpholding
of
them
by
some
gentlemen
and
others
,
to
their
small
credit
,
they
remaine
still
,
to
the
working
of
much
euill
and
mischiefe
thereby
in
most
places
.
As
for
those
that
are
good
customes
(
to
say
no
more
of
the
bad
)
they
ought
;
and
other
that
be
not
hurtfull
,
may
be
suffered
and
continued
.
And
in
that
respect
(
I
take
it
)
did
Samson
here
,
after
the
manner
of
the
young
men
,
make
a
feast
to
the
Philistims
.
But
to
proceed
,
they
being
on
both
sides
met
at
the
marriage
,
I
meane
Vers.
12.
Samson
and
his
friends
on
the
one
part
,
and
the
Philistims
on
the
other
,
the
holy
storie
sheweth
what
the
Philistims
did
:
to
wit
,
they
tooke
thirtie
yong
men
(
for
they
had
choice
enough
)
but
the
friends
of
Samson
being
strangers
there
,
could
not
command
such
a
number
,
neither
is
it
like
that
the
Philistims
would
haue
liked
it
:
so
that
it
cannot
be
meant
of
Samsons
friends
,
that
they
took
thirtie
men
to
countenance
and
honour
him
,
but
of
the
Philistims
,
who
when
they
saw
what
manhood
and
stomacke
was
in
him
,
and
that
they
had
neede
to
beware
of
him
,
they
gaue
him
thirtie
men
(
pretending
they
did
it
to
honour
him
)
to
attend
vpon
him
,
which
indeed
they
did
for
feare
of
him
.
In
these
Philistims
we
may
obserue
two
things
:
the
one
is
,
their
policie
:
the
other
,
the
care
that
they
had
of
,
and
ouer
themselues
,
when
they
thought
there
was
danger
towards
them
,
and
cause
of
feare
.
Policie
(
I
say
)
was
in
them
,
for
that
when
they
feared
,
they
would
not
seeme
so
to
doe
,
but
couered
it
with
a
faire
cloake
,
namely
in
appointing
thirtie
companions
to
him
,
as
if
they
meant
to
set
him
foorth
and
countenance
him
.
This
the
light
of
nature
did
teach
them
,
to
keepe
themselues
from
danger
and
harme
.
Neither
were
the
meanes
euill
that
they
vsed
for
that
purpose
,
though
it
must
be
granted
,
that
it
was
all
one
to
them
whether
they
were
or
no.
So
much
more
we
being
more
cleerely
and
fully
inlightned
by
the
written
word
of
God
,
may
in
great
perill
not
seeme
to
feare
,
when
it
can
doe
vs
Doct.
1.
no
good
(
but
it
may
put
vs
to
reproch
:
)
but
vse
such
lawfull
helpe
,
as
wee
haue
at
hand
,
to
repell
the
same
,
though
we
let
it
not
appeare
.
Euen
as
Paul
did
,
who
when
hee
was
in
great
ieoberdie
of
his
life
by
the
Pharisies
and
Sadduces
,
and
like
to
bee
rent
in
peeces
betwixt
them
,
hee
bewraied
not
to
them
what
hee
feared
,
but
vsed
that
helpe
that
God
shewed
him
,
that
was
this
policie
,
that
he
said
with
a
loud
voyce
among
them
that
he
was
a
Pharisie
:
Act
23.
6.
whereat
there
was
a
sudden
diuision
of
his
aduersaries
,
the
one
sect
being
against
the
other
;
and
the
Pharisies
holding
with
Paul
against
the
Sadduces
.
Onely
let
no
man
(
by
this
that
I
haue
said
)
iustifie
his
shifting
and
vnlawfull
policie
in
bringing
himselfe
out
of
trouble
:
among
which
sort
of
shifters
at
this
day
,
the
most
bold
and
dangerous
and
diuelish
is
this
treacherous
crue
of
Iesuites
,
who
when
they
haue
brought
themselues
into
the
briars
by
their
villanous
doings
,
seeke
to
relieue
themselues
by
lyings
,
equiuocations
,
and
periurie
,
or
flying
(
if
they
can
)
from
comming
to
their
answere
.
The
other
thing
to
bee
noted
in
these
Philistims
,
was
their
wise
care
to
2.
keepe
themselues
from
hurt
by
Samson
,
when
they
saw
him
to
be
a
man
to
be
feared
,
and
this
they
shewed
herein
,
that
they
set
thirtie
men
of
their
own
countrey
,
as
if
they
would
haue
honoured
him
,
(
much
like
Herod
,
who
pretended
that
he
would
honour
Christ
,
when
he
sought
to
kill
him
)
whereas
Matth.
2.
8.
they
intended
no
such
thing
,
but
to
set
them
as
watchmen
to
take
heede
that
no
hurt
might
be
wrought
by
him
against
them
.
And
as
they
did
by
the
light
of
nature
thus
prouide
for
their
owne
safetie
,
so
wee
ought
wisely
and
warily
to
preuent
danger
,
where
it
is
comming
towards
vs
:
and
to
bee
wise
as
serpents
and
beware
of
men
,
as
well
as
to
be
innocent
like
doues
.
Matth.
10.
16.
We
haue
great
cause
in
these
daies
to
beware
whom
wee
trust
,
and
to
whom
we
commit
ourselues
by
giuing
credit
to
them
.
Our
Sauiour
hath
left
vs
a
good
example
behinde
him
,
whereby
wee
may
take
heed
how
farre
we
commit
our
seiues
to
men
.
For
when
he
was
at
Ierusalem
at
the
Passeouer
,
Ioh.
2.
24.
many
beleeued
in
him
(
it
is
said
)
when
they
saw
his
miracles
that
hee
did
.
But
Iesus
did
not
commit
himselfe
to
them
,
seeing
he
knew
what
was
in
them
.
Teaching
vs
to
be
circumspect
,
how
farre
wee
trust
them
,
whom
Note
.
we
doe
not
sufficiently
know
.
Many
smart
for
that
they
are
too
light
of
credit
:
namely
,
for
that
when
they
heare
faire
words
,
and
conditions
,
they
are
ready
thereupon
to
put
themselues
into
their
hands
.
Whereas
they
should
know
this
,
that
they
who
are
not
faithfull
to
God
,
will
not
bee
faithfull
to
men
,
as
Papists
and
loose
professors
.
It
hath
been
many
mens
vtter
vndoing
,
who
haue
too
rashly
put
their
estate
and
goods
into
the
hands
of
them
who
haue
made
faire
shewes
of
trustines
of
friendship
toward
them
.
Other
haue
sustained
the
like
by
their
owne
children
,
hauing
a
better
opinion
of
them
through
blind
selfeloue
,
then
there
was
cause
;
and
trusting
them
with
almost
all
that
they
had
,
haue
lost
all
through
their
owne
folly
.
The
same
I
may
say
of
vnwise
and
vndiscreet
lenders
,
and
such
as
haue
vnaduisedly
brought
themselues
into
danger
by
suertiship
,
till
with
their
loade
of
griefe
they
haue
ended
their
miserable
daies
in
prison
or
penurie
.
But
none
are
either
more
commonly
deceiued
,
or
more
to
be
pitied
,
then
sillie
and
shiftlesse
damsels
and
maides
,
who
care
not
into
whose
hands
they
put
themselues
,
till
they
complaine
and
crie
out
,
that
they
haue
not
found
truth
and
faithfulnes
at
their
hands
,
who
promised
them
great
matters
of
quietnes
,
and
liuing
at
ease
:
who
haue
in
a
short
time
grossely
broke
their
couenant
with
them
,
by
most
contentious
and
vnquiet
liuing
,
or
left
them
with
their
charge
to
shift
for
themselues
:
of
which
woful
persons
England
is
full
.
For
I
must
say
the
truth
,
that
in
most
places
there
are
few
faithful
people
to
be
found
.
Let
vs
make
the
more
account
of
them
that
are
such
,
and
for
the
rest
,
I
say
with
our
Sauiour
,
let
the
dead
bury
the
dead
:
and
let
them
match
together
,
seeing
they
will
needes
doe
so
,
who
are
both
of
them
vnfaithfull
.
And
seeing
(
in
this
subtile
vizard
age
)
we
can
hardly
discerne
oft
times
betweene
one
and
other
,
I
meane
betwixt
the
trustie
,
and
the
deceiuer
;
let
vs
with
Paul
pray
God
to
deliuer
vs
from
hauing
to
doe
with
such
2.
Thes.
3.
2.
as
haue
neither
faith
,
nor
fidelitie
in
them
.
And
so
farre
as
by
our
narrow
obseruation
we
can
finde
any
hollownesse
or
falsehood
in
such
as
pretend
the
contrary
,
(
as
for
others
,
they
are
more
easily
auoided
)
let
it
be
a
watch-word
for
caution
in
time
to
come
.
All
is
not
gold
that
glistereth
:
faire
words
are
fit
to
beguile
euen
good
people
,
whose
innocencie
makes
them
thinke
that
other
are
as
themselues
.
But
with
the
breast-plate
of
righteousnesse
,
(
which
serueth
to
keepe
them
from
being
offensiue
)
let
them
vse
their
head-peece
,
I
meane
wisedome
and
preuention
of
danger
,
that
they
may
be
defended
from
hurt
by
others
.
All
know
that
none
lesse
deserue
wrong
then
the
harmelesse
:
yet
none
we
see
daily
are
more
vsually
beguiled
,
and
made
a
pray
to
the
spoiler
for
want
of
circumspection
.
THE
SEVENTIE
SIXE
SERMON
ON
THE
XIIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
13.
And
Samson
said
vnto
them
,
I
will
now
put
foorth
a
riddle
vnto
you
:
if
you
can
certainly
declare
it
me
within
the
seuen
daies
of
the
feast
,
and
finde
it
out
,
then
I
will
giue
you
thirtie
sheetes
,
and
thirtie
change
of
garments
:
14.
But
if
you
cannot
declare
it
me
,
then
shall
ye
giue
me
thirtie
sheetes
,
and
thirtie
change
of
raiments
.
And
they
answered
him
,
Put
foorth
thy
riddle
,
that
wee
may
heare
it
.
15.
And
he
said
vnto
them
,
Out
of
the
eater
came
meate
,
and
out
of
the
strong
came
sweetnes
:
and
they
could
not
in
three
daies
expound
the
riddle
.
16.
And
when
the
seuenth
day
was
come
,
they
said
vnto
Samsons
wife
,
Entice
thine
husband
,
that
he
may
declare
vs
the
riddle
,
lest
wee
burne
thee
and
thy
fathers
house
with
fire
:
Haue
ye
called
vs
to
possesse
vs
?
Is
it
not
so
?
17.
And
Samsons
wife
wept
before
him
,
and
said
,
Surely
thou
hatest
me
,
and
louest
me
not
:
for
thou
hast
put
foorth
a
riddle
vnto
the
children
of
my
people
,
and
hast
not
told
it
me
.
And
he
said
vnto
her
,
Behold
I
haue
not
told
it
my
father
,
nor
my
mother
,
and
shall
I
tell
it
thee
.
18.
Then
Samsons
wife
wept
before
him
seuen
daies
while
their
feast
lasted
:
and
when
the
seuenth
day
was
come
,
he
told
her
,
because
she
was
importunate
vpon
him
:
so
she
told
the
riddle
to
the
children
of
her
people
.
19.
And
the
men
of
the
citie
said
vnto
him
the
seuenth
day
before
the
Sunne
went
downe
,
What
is
sweeter
then
hony
?
and
what
is
stronger
then
a
lion
?
Then
said
he
vnto
them
,
If
yee
had
not
plowed
with
my
heiffer
,
you
had
not
found
out
my
riddle
.
20.
And
the
spirit
of
the
Lord
came
vpon
him
,
and
he
went
downe
to
Askelon
and
slew
thirtie
men
of
them
,
and
spoiled
them
,
and
change
of
garments
vnto
them
,
which
expounded
the
riddle
:
and
his
wrath
was
kindled
,
and
he
went
vp
to
his
fathers
house
.
21.
Then
Samsons
wife
was
giuen
to
his
companion
,
whom
he
had
vsed
as
his
friend
.
NOw
followeth
the
third
thing
that
was
done
at
the
Vers
13.
14.
marriage
,
and
that
was
the
riddle
that
Samson
put
foorth
to
the
Philistims
there
met
together
:
the
which
course
was
in
great
wisedome
taken
by
Samson
,
if
it
bee
well
considered
.
For
if
the
cause
bee
sought
,
why
Samson
propounded
this
riddle
,
I
answere
:
It
was
a
pleasant
whetting
of
their
wits
,
and
ministred
occasion
of
mirth
to
set
them
about
the
inuenting
and
searching
out
the
meaning
of
it
,
which
was
hard
and
difficult
,
that
so
in
the
meane
while
they
might
bee
kept
from
manifolde
offendings
.
And
it
was
without
suspition
to
the
Philistims
of
any
euill
intended
by
Samson
.
And
hee
seeing
that
the
seuen
daies
continue
while
the
feast
lasted
(
for
so
their
manner
there
was
to
doe
)
was
a
long
time
for
him
and
his
friends
to
be
in
company
and
conuersant
among
Idolaters
,
without
much
sinne
and
offending
God
,
hee
could
not
haue
taken
a
safer
nor
better
course
,
then
so
to
set
them
a
worke
and
occupie
their
heads
.
As
for
religious
talke
there
was
no
place
for
it
:
to
haue
fallen
into
that
,
had
been
the
next
way
to
haue
set
them
altogether
by
the
eares
at
the
first
.
And
yet
by
the
propounding
of
the
riddle
,
they
were
held
greatly
within
compasse
from
lewd
and
wicked
talke
,
and
ill
behauiour
,
which
could
hardly
haue
been
borne
by
Samson
and
his
friends
:
the
which
yet
had
otherwise
so
abounded
with
much
other
disorder
,
such
as
falleth
out
at
those
kinds
of
meetings
,
(
where
yet
one
would
thinke
there
should
be
lesse
feare
of
it
)
as
would
haue
bred
most
bitter
contentions
among
them
;
the
which
by
this
wisedome
that
hee
shewed
in
putting
out
the
riddle
,
hee
shunned
and
auoided
.
And
by
this
practise
of
his
wee
may
learne
,
when
we
be
pent
in
companie
,
Doct.
where
no
good
things
haue
intertainment
,
but
euill
many
waies
is
to
be
feared
,
(
which
companies
are
too
common
)
how
to
bethinke
our selues
what
is
best
to
be
done
of
vs
.
If
it
may
bee
,
let
such
companies
be
turned
from
altogether
,
especially
if
they
be
our
betters
,
who
will
take
more
libertie
to
offend
,
and
yet
beare
it
more
hardly
to
bee
resisted
,
or
spoken
against
:
whereby
our
griefe
will
be
the
greater
,
when
we
see
no
meanes
to
keep
our
consciences
quiet
and
peaceable
,
but
that
we
must
haue
part
in
the
sin
.
But
if
it
fall
out
sometimes
(
as
it
may
doe
,
that
wee
bee
brought
by
Gods
prouidence
into
such
companies
by
necessitie
,
when
we
cannot
preuent
them
,
if
they
be
such
as
we
may
be
bold
to
speake
to
them
,
they
being
of
no
wealthier
sort
then
we
,
or
not
much
aboue
vs
,
there
is
the
lesse
cause
of
feare
,
or
of
any
such
great
danger
to
fall
out
:
but
yet
euen
there
we
must
take
heed
that
wee
iumpe
not
,
neither
fall
in
with
them
,
to
iustifie
and
consent
to
their
offensiue
talke
and
behauiour
:
but
if
religious
communication
will
not
bee
borne
nor
brooked
of
them
,
some
other
things
indifferent
(
and
yet
not
impertinent
nor
vnprofitable
)
would
be
thought
vpon
of
vs
,
and
ministred
by
vs
,
to
stay
and
preuent
worse
,
as
fit
occasion
may
be
taken
thereof
.
And
if
ye
aske
what
,
I
say
,
for
example
;
the
mentioning
of
the
death
of
any
among
vs
,
and
namely
such
as
are
of
note
:
and
of
any
iudgements
and
plagues
of
God
either
present
or
lately
fallen
out
about
vs
,
as
burnings
,
strange
death
,
and
namely
vpon
drunkards
;
also
the
execution
of
malefactors
,
and
such
like
:
which
matters
will
be
better
borne
to
be
talked
of
,
then
things
meerly
diuine
:
and
yet
by
occasion
of
speaking
of
them
,
not
onely
ill
communication
may
be
kept
away
and
auoided
,
but
better
also
,
and
that
which
is
to
edification
,
may
the
easilier
come
in
place
.
For
to
an
honest
Christian
man
it
is
a
great
griefe
to
lose
and
bee
cut
off
from
his
sweete
words
,
which
flow
from
the
abundance
of
the
heart
.
But
seeing
this
must
bee
borne
oft
Pro
23.
8.
times
,
and
worse
also
at
the
hands
of
such
as
are
of
wealth
and
power
in
the
companie
being
ill
minded
,
there
;
if
we
cannot
restraine
them
,
neither
may
haue
place
or
liberty
to
speake
,
when
God
is
dishonoured
by
them
,
in
cauilling
against
the
truth
,
railing
vpon
Gods
people
,
or
slandering
the
innocent
,
or
by
swearing
,
filthie
talke
,
or
any
such
like
;
the
best
way
will
be
to
depart
out
of
the
company
,
or
to
giue
no
eare
to
them
,
if
we
may
turne
to
other
who
are
neere
vs
,
or
to
shew
dislike
in
our
countenance
;
or
if
they
will
needs
aske
our
opinion
,
at
the
least
to
shew
our
dissent
from
them
,
but
yet
in
meeknesse
and
in
a
peaceable
manner
.
But
if
the
case
be
so
,
that
wee
may
rebuke
such
vnfruitfull
workes
of
darknesse
,
God
giuing
vs
occasion
iustly
,
let
vs
not
carrie
our
zeale
in
our
bosomes
,
as
a
sword
in
a
rustie
scabberd
,
but
vnsheath
it
to
the
defence
of
Gods
truth
,
and
his
religion
,
lest
if
we
hold
our
peace
in
such
a
case
,
the
stones
of
the
streete
will
crie
:
which
point
hath
elsewhere
been
opened
.
Samson
,
as
it
appeareth
,
tels
them
,
he
would
propound
his
riddle
to
them
so
,
that
if
they
could
tell
it
,
they
should
haue
thirtie
changes
of
apparell
,
and
peeces
of
linnen
,
whether
sheetes
or
shirts
,
&c.
and
if
they
could
not
tell
it
within
seuen
dayes
,
then
they
should
giue
as
much
to
him
:
which
was
a
kinde
of
wager
laying
,
and
their
sport
was
for
losse
on
the
one
side
,
&
gaine
on
the
other
.
Which
kinde
of
dealing
,
I
meane
after
this
manner
of
wagering
for
gaine
,
(
seeing
he
had
his
direction
from
God
therein
,
and
warrant
in
speciall
to
practise
it
)
cannot
be
counted
vnto
him
for
sin
,
neither
ought
any
to
stumble
at
it
.
I
might
here
take
occasion
to
speake
largely
of
the
like
actions
and
exercises
among
men
to
that
which
was
in
this
place
vsed
of
Samson
,
but
I
should
be
too
long
.
This
is
all
that
I
will
say
,
that
as
the
most
handle
the
matter
,
they
doe
grieuously
sinne
against
God
:
as
when
men
play
or
wager
either
in
a
couetous
desire
to
winne
,
or
when
they
are
angry
and
passionate
in
playing
or
wagering
;
or
when
they
sweare
and
blaspheme
the
name
of
God
in
their
play
;
or
when
they
fall
a
quarelling
,
or
goe
together
by
the
eares
amidst
their
pastimes
and
wager-laying
;
or
when
they
are
immoderate
in
their
playing
,
spending
whole
nights
and
dayes
therein
,
neglecting
in
the
meane
time
the
necessary
duties
of
their
vocation
,
and
the
most
necessary
duty
of
all
others
the
seruice
of
Almighty
God
:
of
which
sort
alas
there
are
too
many
who
spend
most
of
their
time
in
bowling
allyes
,
and
at
trucksbettings
,
and
swearing
vpon
euery
cast
;
prophane
men
,
that
make
so
little
account
of
their
time
as
to
passe
it
away
so
idly
;
let
them
take
heed
that
they
be
not
driuen
as
many
haue
been
in
time
to
desire
one
houre
to
repent
,
and
yet
goe
without
it
:
or
last
of
all
when
they
thus
play
or
wager
away
all
their
maintenance
.
And
for
such
kind
of
gamesters
who
haue
not
money
competentlie
to
maintaine
their
familie
,
much
lesse
for
the
reliefe
of
others
,
though
Paul
biddeth
them
that
stole
to
steale
no
more
,
but
labour
with
their
hands
,
that
they
may
haue
wherewith
to
helpe
the
poore
(
for
which
two
ends
it
chiefely
serueth
)
and
yet
haue
enough
to
play
away
,
let
them
with
the
rest
of
their
companions
take
heed
,
that
among
many
other
punishments
of
God
,
which
they
draw
vpon
themselues
,
this
be
not
also
one
and
not
the
least
,
that
because
they
loue
pastime
they
become
poore
men
.
And
we
may
wel
thinke
that
if
God
denie
to
clothe
the
bodies
of
such
with
Prou
21.
17.
apparrell
(
for
rags
are
their
liuerie
)
much
lesse
will
hee
clothe
their
soules
with
grace
here
,
or
their
persons
with
glory
hereafter
,
except
they
repent
;
which
is
not
at
commandement
,
nor
easily
found
of
such
.
We
haue
heard
of
Samsons
wagering
with
the
Philistims
in
the
former
Doct.
vers.
14.
verse
,
and
part
of
this
:
now
it
followes
in
the
latter
end
of
it
how
they
gaue
allowance
thereto
,
and
shewed
their
liking
thereof
,
saying
vnto
him
,
Put
forth
thy
riddle
that
we
may
heare
it
.
And
this
sheweth
,
how
readily
wicked
men
turne
to
heare
euen
the
godly
(
whom
otherwise
they
dislike
and
scorne
)
when
they
speake
pleasing
things
to
them
.
Euen
as
Ieroboam
King
of
Israel
did
greatly
like
Elisha
,
and
spake
kindlie
to
him
when
hee
did
that
which
pleased
him
wel
,
in
bringing
the
army
of
the
king
of
Syria
his
enemie
2.
King
.
6.
21.
as
prisoners
into
his
chiefe
Citie
Samaria
,
hoping
that
thereby
hee
might
haue
his
will
of
them
in
putting
them
to
the
sword
.
Oh
when
they
fit
their
humour
by
words
or
deeds
,
they
will
change
themselues
on
sudden
toward
them
,
and
applaud
them
as
if
they
were
friends
with
them
.
And
euen
so
is
it
with
them
in
the
construing
of
those
actions
that
please
them
,
such
I
meane
as
whereby
they
receiue
benefit
and
fauour
or
aduantage
:
for
these
,
they
shall
be
aduanced
aboue
the
skyes
:
but
let
them
therewith
ioyne
admonition
and
good
counsell
,
or
so
much
as
the
mildest
repoofe
,
especially
if
they
take
themselues
crossed
by
them
in
their
purposes
of
profit
,
pleasure
,
or
will
,
(
although
neuer
so
iustly
,
)
then
they
are
the
worst
that
goe
vpon
the
earth
,
their
goodnesse
is
remembred
no
more
.
Yea
and
this
which
I
say
may
be
extended
to
the
best
Ministers
,
who
so
long
as
the
plausiblenes
of
their
gift
doth
hold
the
bad
in
any
admiration
or
affection
,
will
shew
the
greatest
signes
of
taking
pleasure
and
delight
in
their
company
.
But
let
the
Minister
leaue
tickling
of
their
corrupt
flesh
,
and
begin
to
search
them
a
little
,
or
bewray
their
corruptions
which
were
hidden
from
them
before
,
oh
then
hee
is
bitter
and
irkesome
to
their
taste
,
and
becomes
their
enemie
for
telling
Gal.
4.
16.
them
the
truth
,
yea
,
then
all
his
former
desert
is
vanished
with
commendation
and
all
:
all
which
doe
testifie
too
clearely
,
that
they
allow
not
of
those
who
are
godlie
,
either
Ministers
,
or
other
for
their
goodnesse
,
which
ought
chiefely
to
be
regarded
,
but
for
other
causes
.
This
must
further
teach
the
best
sort
to
obserue
themselues
with
the
best
circumspection
how
far
they
goe
in
humoring
the
wicked
,
to
wit
,
so
far
only
as
they
keepe
bounds
,
that
is
,
speake
that
which
they
may
,
for
the
turning
them
from
euill
,
or
drawing
them
to
the
liking
of
the
best
things
by
degrees
,
alwaies
preseruing
entire
their
liberty
in
reprouing
,
without
any
iust
cause
of
blushing
.
As
for
them
that
will
not
admit
of
such
kind
of
dealing
,
but
like
onely
to
be
flattered
,
let
them
know
their
stomacks
are
distempered
,
and
they
in
a
dangerous
case
,
(
when
they
can
take
no
liking
of
any
thing
but
fleshly
and
sensuall
)
euen
as
they
are
who
will
serue
their
turnes
by
flattering
them
.
Thus
now
of
the
first
two
things
that
were
done
at
the
feast
,
we
haue
Vers.
15.
heard
,
and
of
part
of
the
third
,
to
wit
,
that
Samson
told
them
,
he
would
put
foorth
a
riddle
to
them
,
and
how
they
readily
apprehended
it
,
and
were
willing
to
heare
it
.
Now
therefore
in
the
former
part
of
this
verse
it
is
said
,
he
propounded
it
,
which
was
the
third
thing
done
at
the
marriage
,
[
Out
of
the
eater
came
meate
,
and
out
of
the
strong
came
sweetnesse
.
]
The
meaning
is
,
that
hony
which
is
sweet
,
and
meate
to
eate
,
came
out
of
the
body
of
the
Lyon
who
is
strong
,
which
I
open
and
vtter
,
seeing
the
ignorant
not
comparing
this
with
the
19.
verse
,
would
not
else
vnderstand
it
.
In
this
latter
part
of
the
verse
it
is
shewed
,
that
when
the
Philistims
had
heard
the
riddle
,
they
toyled
themselues
,
and
went
about
by
their
owne
labour
and
wit
to
finde
out
the
meaning
of
it
,
but
could
not
by
their
owne
helpe
.
And
this
is
the
fourth
thing
done
at
the
Marriage
,
namely
,
how
they
sought
to
find
it
out
,
&
how
they
preuailed
.
But
of
this
more
in
due
place
.
But
I
will
first
returne
a
little
to
Samson
,
and
shew
how
he
made
vse
of
the
Doct.
vers.
15.
works
of
God
,
which
he
considered
and
obserued
.
For
to
his
great
benefit
he
gathereth
a
riddle
,
and
raised
thereby
a
question
out
of
the
worke
of
God
in
the
Lyon
,
which
was
a
meane
to
hold
much
euill
from
among
them
.
So
it
behoueth
vs
to
marke
things
that
come
to
passe
daily
,
(
which
all
fall
out
by
Gods
prouidence
)
and
his
dealing
in
and
by
them
,
that
wee
may
learne
wisedome
thereby
,
and
take
good
by
them
.
For
as
Preachers
gather
similies
by
the
things
they
see
,
reade
,
and
heare
,
to
illustrate
that
which
they
vtter
in
their
Sermons
to
the
people
;
so
should
we
by
Gods
iudgements
vpon
the
wicked
,
and
his
blessings
on
them
that
feare
him
,
we
(
I
say
)
should
learne
to
profit
by
them
,
and
to
shun
the
one
,
and
to
get
our
part
in
the
other
,
so
as
all
may
say
,
we
haue
made
right
vse
of
them
in
deed
,
whereas
the
most
part
take
no
good
by
either
of
both
,
nor
by
any
other
of
his
great
works
:
my
meaning
is
not
,
that
the
generall
administration
of
God
onely
in
the
gouerning
the
creatures
(
which
he
hath
admirably
made
)
ought
to
be
noted
,
but
specially
the
ends
of
the
iust
and
vniust
:
that
to
the
one
there
is
alwaies
peace
,
the
other
cannot
,
no
not
at
death
giue
testimonie
of
a
good
estate
,
nor
depart
with
hope
,
nor
encourage
his
companions
to
be
like
him
,
but
dieth
either
with
a
wounding
,
yet
desperate
conscience
,
or
is
stricken
like
Nabal
,
with
a
dead
Palsie
of
insensiblenesse
.
But
to
proceede
with
this
act
of
Samson
,
in
the
latter
part
of
this
verse
,
we
Doct.
2.
ver.
15.
see
how
by
occasion
of
this
riddle
much
euill
was
staied
in
that
companie
:
for
the
time
which
would
haue
been
otherwise
very
lewdly
and
ill
bestowed
by
the
Philistims
,
was
now
busilie
taken
vp
about
studying
and
searching
out
of
the
meaning
of
the
riddle
:
for
so
it
is
said
in
the
text
,
they
could
not
in
three
dayes
expound
it
.
And
hereby
we
may
learne
,
that
much
sinne
may
be
staied
in
meetings
of
friends
&
neighbours
at
feasts
and
merrie
makings
,
if
there
bee
any
persons
there
,
to
intend
and
endeuour
to
preuent
and
stop
it
.
And
that
is
done
by
good
and
religious
talke
brought
in
,
(
if
it
will
be
admitted
)
or
of
things
indifferent
,
yet
tending
to
good
ends
:
(
as
I
haue
sayd
before
)
the
which
once
occupying
and
possessing
them
,
may
put
them
out
of
their
bad
by
as
,
which
I
haue
oft
seene
done
in
my
time
:
namely
,
much
euill
to
haue
been
hindred
,
and
put
by
,
while
by
some
in
the
company
better
minded
then
the
rest
,
it
hath
thus
been
preuented
carefully
and
wisely
by
christian
&
sauoury
communication
,
and
also
kind
vsage
of
them
,
and
such
like
good
meanes
.
And
to
inlarge
and
vrge
this
matter
a
little
further
,
of
and
about
these
Philistims
,
that
as
they
were
least
hurtfull
when
they
were
most
busie
in
seeking
out
the
meaning
of
the
riddle
,
so
I
may
truly
say
this
of
the
most
of
bad
sort
,
that
the
greatest
good
they
doe
either
in
Church
or
common-wealth
,
or
at
least
,
the
sewest
euils
that
they
commit
,
are
when
they
be
at
their
labour
,
and
tyed
to
the
works
of
their
calling
,
euen
as
the
theefe
is
fast
from
doing
of
euill
when
his
hands
are
tyed
behind
him
.
For
though
euill
persons
are
ill
minded
euen
at
their
worke
,
and
as
ill
occupied
,
if
they
haue
opportunitie
,
seeing
they
are
framed
thereto
,
yet
this
can
be
nothing
so
much
,
as
when
oyle
is
put
to
the
flame
:
for
then
they
are
at
elbow
roome
,
and
much
more
when
they
be
lincked
in
company
with
such
as
be
like
themselues
,
which
is
as
far
from
that
which
ought
to
be
,
as
may
be
,
seeing
euery
part
of
a
christian
mans
life
should
bring
forth
fruit
.
And
it
ought
to
be
a
great
humbling
of
such
when
God
shall
open
their
eyes
,
(
vntill
which
time
they
dreame
of
no
danger
)
that
whereas
they
are
commanded
in
all
that
they
doe
,
or
goe
about
,
to
honour
the
Lord
,
they
yet
shall
be
by
manifold
witnesses
brought
against
them
,
conuinced
of
the
contrary
.
For
whether
they
fast
or
feast
,
labour
or
be
idle
,
whether
they
be
alone
,
or
in
company
,
or
whatsoeuer
they
doe
,
yea
euen
when
they
worship
God
in
the
congregation
,
their
hearts
are
lusting
after
some
euill
,
and
far
from
goodnes
.
Therefore
happy
are
those
seruants
,
who
when
the
Lord
commeth
may
be
found
occupying
their
talent
,
so
as
they
may
be
able
to
say
,
they
haue
been
neither
idle
nor
vnprofitable
in
the
knowledge
of
the
Lord
Iesus
willingly
and
with
good
aduisednes
,
but
since
they
were
taken
into
his
seruice
haue
shewed
themselues
faithful
&
diligent
:
(
alway
except
infirmitie
)
and
yet
euen
then
they
are
also
occupied
,
namely
in
resisting
the
same
.
Thus
we
see
that
for
three
dayes
they
did
beat
their
brains
about
finding
Vers.
16.
out
the
meaning
of
the
riddle
,
and
we
read
no
other
but
that
they
do
so
the
other
three
dayes
,
till
the
seuenth
came
.
But
very
probable
it
is
,
that
they
deuised
among
themselues
(
if
need
should
be
)
that
they
would
vse
Samsons
wife
in
the
matter
,
to
help
them
to
come
by
the
meaning
of
it
,
because
it
is
said
in
this
verse
,
that
they
came
to
her
,
and
vrged
her
sore
to
get
it
of
him
on
the
seauenth
day
,
when
their
hope
otherwise
was
altogether
past
,
although
it
is
like
they
had
sore
vrged
her
to
doe
so
before
,
then
(
I
say
)
they
threatned
that
they
would
otherwise
burne
her
fathers
house
.
And
further
they
made
a
great
matter
of
that
they
should
lose
thereby
if
they
could
not
shew
the
meaning
of
it
,
as
if
they
had
been
vndone
by
it
,
(
and
all
this
they
ascribed
to
her
bringing
of
him
thither
)
if
she
did
not
learne
the
meaning
of
the
riddle
,
and
tell
it
to
them
.
And
hereby
their
seeking
to
get
it
by
shifts
and
guile
,
when
they
could
Doct.
not
finde
it
out
by
coniecturall
wit
,
and
deliberation
,
wee
may
see
how
like
to
these
Philistims
the
most
part
of
people
are
:
who
for
a
while
keepe
compasse
in
their
matters
they
deale
in
,
and
in
their
behauiour
,
as
though
they
were
well
ordered
persons
;
this
(
I
say
)
many
do
for
a
time
,
while
they
haue
no
great
prouocation
nor
temptation
to
breake
out
,
but
if
they
doe
like
stormes
and
tempests
arise
to
stirre
and
disquiet
them
;
loe
,
then
they
appeare
in
their
colour
,
and
make
themselues
knowne
what
they
are
,
and
what
little
gouernment
they
haue
of
themselues
.
Saul
when
Dauid
being
pursued
of
him
,
shewed
him
plainly
,
that
hee
had
such
aduantage
against
him
,
that
hee
could
haue
killed
him
,
spake
mildly
and
kindly
to
him
:
but
1.
Sam.
24.
18.
when
he
had
thoughts
put
into
his
head
,
that
Dauid
sought
his
life
,
then
he
was
most
spitefully
exasperated
and
incensed
against
him
.
So
in
another
kinde
,
while
Ananias
and
Saphira
his
wife
kept
their
possessions
in
their
hands
,
there
was
no
complaint
made
of
or
against
them
,
neither
were
they
accused
to
haue
liued
offensiuely
:
but
when
the
Church
was
in
need
,
and
they
for
praise
of
men
would
doe
as
other
did
,
according
Acts
5.
2.
&c.
to
the
Apostles
perswasion
,
that
is
to
say
,
relicue
the
poore
,
and
so
proceeded
to
sell
some
part
of
their
lands
,
then
they
began
to
distrust
that
they
should
haue
enough
,
and
of
a
couetous
minde
kept
away
part
of
the
price
that
they
sold
it
for
,
and
yet
would
make
a
shew
to
giue
it
all
,
swearing
falsely
thereunto
.
So
many
among
vs
liue
peaceably
,
innocently
,
and
vnoffensiuely
,
as
honest
neighbours
,
and
well
liking
religion
for
a
time
,
who
yet
in
trials
,
and
yet
these
not
great
,
&
particularly
in
matters
of
money
or
money
worth
,
bewray
that
they
are
to
be
commended
for
none
of
all
these
shewes
of
goodnesse
,
but
lay
foorth
themselues
in
contrary
colours
.
Much
like
to
that
which
Satan
spake
of
Iob
,
(
though
amisse
,
and
in
another
case
)
Touch
Iob
2.
5.
him
,
and
he
will
curse
thee
to
thy
face
.
And
we
may
almost
binde
it
for
true
,
that
if
a
man
being
laid
to
the
touchstone
of
gaine
,
especially
when
no
man
knoweth
what
he
doth
,
doe
approue
himselfe
conscionable
,
he
is
an
honest
Note
.
man
indeed
.
And
as
the
Philistims
did
here
fall
to
shifts
,
vnlawfull
meanes
,
crueltie
,
and
many
other
euill
waies
,
who
first
did
not
so
.
In
like
manner
we
see
among
ourselues
,
that
some
will
shew
themselues
as
faire
chapmen
as
may
be
,
like
the
bargaine
very
well
,
and
boast
they
will
not
take
good
gaine
tenne
pound
,
&c.
for
it
againe
:
also
they
will
agree
vpon
couenants
,
seale
the
writings
,
take
witnesses
,
appoint
the
day
of
payment
or
deliuerie
;
and
what
should
I
say
more
?
yet
let
the
ware
or
merchandise
in
the
meane
season
waxe
cheaper
then
was
supposed
,
then
begins
the
franke
buyer
to
shrinke
,
palter
,
and
shift
dishonestly
for
himselfe
:
And
so
doth
the
seller
commonly
,
if
the
price
rise
any
thing
:
whereas
they
bought
and
sold
before
hand
,
pretending
they
were
resolued
vpon
whatsoeuer
euent
to
rest
satisfied
;
if
there
were
losse
,
to
depend
vpon
God
for
restitution
,
and
not
to
shrinke
backe
:
Psal.
15.
4.
if
gaine
;
yet
to
confesse
it
equall
and
iust
,
to
yeeld
,
and
forgoe
it
without
grudging
,
seeing
God
hath
cast
it
vpon
the
partie
.
And
the
same
humour
is
bewraied
in
such
sellers
,
as
comming
short
of
the
Note
.
price
they
would
haue
,
yet
being
compelled
to
deliuer
the
commoditie
,
do
change
and
impaire
the
qualitie
,
and
goodnesse
of
it
,
or
cut
it
short
in
measure
,
or
vse
other
men
gripingly
,
to
make
themselues
amends
:
shewing
plainly
,
that
they
regard
not
any
thing
in
their
contracts
,
saue
onely
to
make
a
pray
of
their
brother
,
and
serue
their
turne
by
him
,
without
conscience
,
or
ciuill
respect
of
the
Common-wealth
.
So
also
when
men
cannot
enioy
their
commodities
,
and
thriue
as
they
would
,
but
decay
,
or
feare
that
they
Note
.
shall
;
or
if
things
grow
deare
,
or
by
an
hundred
like
occasions
,
they
who
for
a
time
were
of
good
carriage
and
behauiour
,
haue
fallen
to
bad
practises
,
and
very
offensiue
courses
to
liue
and
bee
maintained
by
,
and
thereby
disguise
themselues
,
as
if
they
had
neuer
been
well
reported
of
,
nor
had
been
honest
of
behauiour
.
Yea
,
(
and
which
is
more
)
this
taketh
hold
of
many
of
the
better
sort
euen
of
Christians
,
if
they
bee
hardly
laid
at
by
trials
,
and
prouocations
,
they
too
readily
yeeld
to
do
things
euill
and
vnbeseeming
them
.
All
which
,
if
they
will
not
see
and
so
amend
and
reforme
such
dishonestie
,
when
it
appeares
to
men
,
or
secret
falsehood
,
though
God
onely
see
it
,
they
sufficiently
bewray
that
God
hath
no
pleasure
in
them
.
But
if
any
break
out
in
their
liues
offensiuely
,
and
in
such
a
wicked
sort
,
when
they
be
not
strongly
laid
at
and
prouoked
to
doe
so
,
they
doe
worse
then
these
Philistims
,
who
were
sore
prouoked
and
neerely
driuen
(
as
we
haue
heard
)
(
the
time
drawing
neere
in
which
they
must
giue
the
meaning
of
the
riddle
,
or
else
suffer
inconuenience
)
before
they
fell
to
subtiltie
and
violence
,
and
yet
euen
therin
we
see
they
disguised
themselues
grossely
.
And
heere
it
shall
not
bee
amisse
to
marke
the
wrangling
and
dishonest
2
contendings
of
these
Philistims
,
when
they
saw
they
must
lose
;
and
what
commeth
of
playing
for
money
,
or
wagering
.
Euen
in
this
our
age
,
wh●re
the
vsers
of
them
are
of
the
same
mould
and
nature
with
these
Philistims
,
the
same
may
be
seene
:
Among
many
other
euils
,
which
I
will
not
here
set
downe
,
these
that
are
mentioned
in
this
place
,
to
haue
been
practised
of
them
,
are
for
the
most
part
,
companions
with
play
and
wagering
.
That
is
to
say
,
discontentment
,
quarrelling
,
contentions
,
denying
,
and
breaking
the
couenants
,
and
seeking
to
doe
this
by
force
and
by
threatnings
.
As
these
here
are
not
ashamed
to
require
that
Samson
should
tell
his
wife
the
meaning
of
the
riddle
,
that
she
might
declare
it
to
them
,
which
was
as
much
as
to
goe
from
their
couenant
,
and
so
with
dishonestie
to
deny
it
.
But
of
these
mischieuous
fruites
futable
to
the
causes
,
I
said
somewhat
before
.
But
in
the
meane
season
this
further
marke
(
for
the
aggrauating
of
the
fact
)
how
small
a
matter
it
was
,
that
they
could
haue
lost
thereby
:
which
I
doe
not
so
much
speake
,
as
though
I
would
cause
maruciling
,
that
the
vncircumcised
and
irreligious
people
should
contend
for
so
small
a
matter
,
who
did
the
like
throughout
their
life
;
but
to
the
end
I
may
fitly
take
occasion
hereby
,
iustly
to
charge
numbers
at
this
day
,
what
a
great
and
grieuous
finne
they
commit
,
who
fall
out
one
with
another
for
a
lesse
matter
then
for
a
change
or
suite
of
apparell
,
when
yet
they
professe
to
bee
guided
by
knowledge
in
the
things
which
they
doe
.
But
it
is
lesse
marueile
that
they
so
breake
out
at
their
playing
to
winne
one
anothers
goods
,
when
as
they
will
doe
as
much
in
their
lawfull
bargaines
,
that
is
,
quarrell
and
striue
(
that
I
say
no
worse
)
for
a
groate
or
a
shilling
valew
,
as
I
said
in
the
former
point
in
a
more
generall
sort
.
Oh
the
mischiefe
that
many
doe
,
yea
and
vpon
a
small
occasion
,
and
for
a
very
trifle
.
For
these
were
ready
to
burne
downe
the
house
and
her
,
and
all
that
was
in
the
house
,
rather
then
they
would
lose
the
valew
of
a
suite
of
apparell
:
So
,
how
much
is
spent
by
men
in
their
rage
and
heate
at
the
law
for
a
twelue
penny
matter
,
though
not
so
much
for
the
thing
,
as
the
satisfying
of
the
will
and
spitefull
stomacke
of
the
man
.
Yea
what
vndoings
withall
of
one
another
are
seen
,
and
that
in
one
age
after
another
,
lest
they
who
come
after
,
should
seeme
to
learne
wisedome
by
them
that
went
before
them
;
both
wofull
and
long
experience
doe
too
lamentably
teach
.
Beholde
how
great
a
fire
a
small
sparkle
kindleth
:
that
is
,
when
it
falles
vpon
matter
fit
Iam.
3.
5.
for
it
.
This
be
said
for
amplification
of
the
former
point
,
and
of
the
whole
for
this
time
.
THE
SEVENTIE
SEVEN
SERMON
ON
THE
XIIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
HOw
earnestly
the
Philistims
vrged
Samsons
wife
to
get
Vers.
17.
18.
19.
the
meaning
of
the
riddle
of
him
,
wee
heard
in
the
former
Sermon
:
now
the
holy
storie
setteth
downe
,
what
followed
their
threatnings
of
Samsons
wife
,
that
she
might
get
the
meaning
of
the
riddle
at
his
hand
.
First
she
sued
to
him
in
most
earnest
maner
to
know
The
summe
.
it
,
and
and
required
of
him
,
that
as
hee
loued
her
,
hee
would
declare
the
meaning
of
it
vnto
her
:
who
answered
her
by
sound
reason
,
and
gaue
her
a
deniall
.
But
she
not
satisfied
therewith
,
desisted
not
,
but
was
importunate
with
him
,
and
weeping
to
him
the
rest
of
the
seuen
daies
after
the
first
three
were
past
:
for
so
are
the
words
to
be
vnderstood
in
the
18.
verse
[
she
wept
before
him
the
seuen
daies
,
while
the
feast
lasted
:
]
then
,
I
say
,
hee
told
her
the
meaning
of
the
riddle
on
the
seuenth
day
,
and
she
declared
it
to
them
,
and
they
to
Samson
,
and
so
the
controuersie
was
ended
.
And
first
let
vs
marke
the
womans
dealing
with
him
:
thou
louest
me
not
,
Verse
17.
saith
she
,
but
hatest
me
.
That
had
been
hard
indeed
at
the
first
entring
into
their
marriage
,
though
a
thing
which
falles
out
often
in
the
marriages
of
many
vnaduised
couples
.
But
her
words
were
not
true
,
neither
therefore
by
and
by
so
to
be
beleeued
,
as
she
vttered
them
,
to
wit
,
that
hee
loued
her
nor
:
yet
if
it
had
been
so
,
wee
all
see
had
been
guiltie
of
a
foule
and
great
crime
:
whereby
before
we
proceede
further
,
let
vs
note
this
:
that
in
the
iudgement
of
an
heathenish
woman
,
there
should
bee
no
hatred
but
neere
and
vnfained
loue
betwixt
couples
in
marriage
:
much
more
among
Christians
should
it
be
verified
,
Neuer
any
man
hated
his
owne
flesh
,
&c.
Such
an
absurditie
(
I
say
)
is
not
to
be
admitted
,
but
to
be
abhorred
,
which
causeth
(
that
I
say
no
more
)
wearinesse
one
of
another
.
The
falling
out
among
those
is
much
more
to
their
great
shame
:
yea
,
and
so
is
the
diminishing
of
loue
also
which
maketh
ready
way
to
hatred
,
seeing
loue
ought
to
be
strong
Cant.
8.
7.
as
fire
,
which
cannot
be
quenched
with
many
waters
.
But
they
prouide
ill
for
this
,
who
make
their
marriage
(
when
yet
it
is
void
of
grace
,
and
the
feare
of
God
)
the
onely
ground
of
louely
and
delightfull
qualities
:
whereas
the
best
things
that
are
in
it
,
beside
these
,
are
flitting
,
and
momentanie
,
and
so
is
the
loue
that
is
grounded
on
them
:
but
the
true
and
christian
loue
is
constant
,
and
bringeth
foorth
much
fruite
.
And
this
is
a
point
of
such
importance
,
that
the
Apostle
includes
all
the
husbands
dutie
therein
,
that
hee
loue
his
wife
:
as
if
he
should
say
,
Where
that
is
,
other
good
things
are
not
wanting
.
For
hee
being
the
head
of
relation
and
vnion
,
from
whom
must
flow
and
descend
to
the
wife
all
comfort
and
welfare
;
he
must
know
,
that
he
is
thorough
this
loue
,
to
communicate
himselfe
to
his
wife
,
in
all
free
,
bountifull
,
and
plentifull
affection
,
and
dutie
:
whereupon
it
followeth
,
that
she
is
to
him
againe
in
all
reuerend
submisse
,
and
yet
cheerefull
manner
,
fitted
and
framed
.
Yea
so
weightie
a
point
is
this
of
loue
,
(
I
speake
not
of
frothie
,
hot
and
foolish
loue
,
which
is
vanitie
of
vanities
)
that
except
the
heart
of
the
man
bee
knit
to
the
woman
in
the
Lord
,
as
to
one
not
onely
religious
and
well
qualified
,
but
also
as
the
onely
person
,
whom
he
can
delight
in
,
and
liue
within
this
speciall
kinde
of
fellowship
:
except
this
(
I
say
)
it
is
not
the
generall
chusing
of
a
good
woman
,
which
will
serue
the
turne
,
neither
shall
the
seuerall
and
mutuall
offices
which
concerne
each
party
be
euer
currantly
or
constantly
performed
,
much
lesse
the
whole
life
,
and
the
estate
of
marriage
blessed
or
comfortable
.
Further
,
by
her
weeping
,
when
she
had
no
iust
cause
,
wee
may
note
the
Doct.
2.
subtiltie
of
a
bad
woman
,
to
complaine
bitterly
of
that
,
which
her
husband
gaue
her
no
occasion
of
.
For
what
though
hee
told
her
not
that
which
hee
ought
not
to
doe
,
must
he
therefore
hate
her
?
and
although
the
Philistims
threatned
her
,
did
that
proue
that
he
hated
her
?
I
say
therfore
(
to
leaue
her
to
her selfe
,
and
such
as
she
was
)
let
no
iust
cause
of
vnkindnesse
be
offered
by
a
Christian
husband
,
and
let
it
be
well
testified
that
he
doth
so
,
and
if
she
will
then
(
as
many
women
doe
)
dissemble
,
and
charge
her
husband
vniustly
,
and
knowes
that
she
doth
so
,
and
that
onely
to
bring
him
to
the
bent
of
her
bow
,
or
to
make
her
owne
cause
seeme
tolerable
and
good
,
and
so
seeke
(
as
she
did
here
)
to
draw
him
to
inconuenience
;
if
(
I
say
)
she
doe
thus
,
let
it
make
all
Christians
wise
and
warie
of
such
fetches
,
and
teach
them
that
they
in
the
meane
while
,
giuing
them
all
due
that
belongs
to
them
,
take
heed
that
they
be
not
ouercome
of
them
that
way
,
or
in
any
such
case
.
As
for
example
,
if
a
spitefull
woman
will
call
her
husbands
loue
into
question
,
because
hee
will
not
reuenge
the
falsely
supposed
wrongs
which
another
hath
offered
her
,
as
she
out
of
her
impotent
humour
pretendeth
:
Or
if
a
proud
woman
will
thus
vpbraid
her
husband
,
for
not
satisfying
her
demaunds
touching
costly
attire
,
or
allowance
of
more
money
,
then
his
estate
will
admit
.
So
also
if
a
iealous
woman
,
to
iustifie
her
base
and
vncomely
conceits
and
behauiours
to
her
husband
,
shall
make
her
case
good
,
by
alleaging
that
he
is
cheerefull
in
other
womens
companies
,
though
he
do
it
with
sobrietie
and
warinesse
:
In
all
these
cases
let
the
husband
see
that
he
be
innocent
,
and
then
beware
how
he
prostitute
or
imbondage
himselfe
to
such
of
his
wiues
passions
,
lest
by
yeelding
a
little
,
he
lose
his
libertie
:
but
yet
let
it
be
done
kindly
and
peaceably
anger
and
bitternes
.
Now
further
,
in
that
she
chargeth
him
that
he
loued
her
not
,
because
he
Doct.
3.
tolde
her
not
of
that
secret
that
in
no
equitie
it
concerned
her
to
know
;
what
reason
had
shee
so
to
doe
?
But
shee
drew
her
reason
from
a
wrong
ground
:
that
is
,
that
women
must
know
their
husbands
minde
in
al
things
,
or
else
they
thinke
they
loue
them
not
.
If
this
had
been
her
error
alone
,
I
would
haue
said
no
more
of
it
.
But
behold
,
it
is
a
fondnes
and
follie
that
possesseth
many
women
.
I
confesse
that
in
things
common
to
them
,
and
that
concerne
both
,
either
pertaining
to
soule
or
bodie
,
or
this
present
life
,
there
be
a
free
and
readie
communicating
of
all
such
things
betwixt
them
,
for
the
woman
hath
a
right
therein
,
as
well
as
the
man
:
but
seeing
there
are
many
things
of
fecresie
besides
them
,
which
lie
waightily
vpon
the
husband
,
but
doe
nothing
concerne
the
wife
,
yea
and
dangerous
to
bee
tolde
foorth
,
and
many
women
weake
to
conceale
them
,
the
husband
in
no
wisedome
may
impart
them
vnto
her
:
and
yet
for
all
that
,
he
shall
not
be
iustly
charged
with
want
of
loue
.
But
more
of
this
in
the
next
Chapter
(
God
willing
)
saue
one
.
Samson
withstood
his
wife
at
first
by
good
reason
,
namely
,
this
,
that
he
had
not
told
it
to
his
father
,
nor
mother
,
whom
yet
he
loued
dearely
,
and
4
long
;
she
was
but
new
marryed
to
him
,
neither
had
he
proofe
of
her
faithfulnes
,
wisedome
,
and
silence
;
but
otherwise
his
reason
had
not
been
good
,
seeing
a
man
may
impart
some
things
to
his
wife
rather
then
to
them
,
and
in
denying
her
request
he
did
well
.
So
we
should
with
reasonable
answers
withstand
vnreasonable
sutes
,
and
then
we
shall
shew
ourselues
well
fortified
by
the
word
and
sound
resolution
out
of
a
good
conscience
,
when
we
can
giue
a
sufficient
reason
of
our
refusall
:
and
otherwise
we
are
as
like
to
be
drawne
to
sinne
,
although
we
be
not
greatly
sollicited
by
the
importunitie
of
others
,
our selues
being
vngrounded
or
vnarmed
against
the
subtiltie
and
loose
disposition
of
our
owne
hearts
,
though
we
thinke
neuer
so
well
of
our
owne
strength
.
But
it
must
be
granted
,
that
the
greatest
danger
is
when
beside
our
owne
readinesse
and
pronesse
to
euill
,
we
haue
prouocations
also
,
and
those
strong
by
inward
temptations
and
outward
occasions
.
In
auoyding
and
resisting
both
,
Ioseph
hath
giuen
vs
an
example
worthie
our
following
,
who
was
neither
snared
nor
inticed
inwardly
,
when
he
saw
he
might
easily
haue
had
such
desire
satisfied
,
neither
being
allured
with
words
and
flattery
,
did
so
much
as
hearken
to
his
whorish
mistresse
.
Now
as
I
haue
spoken
to
men
,
so
a
word
I
will
adde
to
women
,
and
that
is
this
,
that
if
they
were
wise
,
they
would
learne
to
shake
off
the
bold
and
shamelesse
sutes
of
such
as
should
dare
demaund
that
of
them
,
which
were
their
dishonestie
,
reproch
,
and
vndoing
,
namely
,
to
prostitute
their
chastity
to
any
of
them
at
their
pleasures
,
who
hauing
once
spoyled
them
,
doe
leaue
them
so
.
But
of
the
fruit
of
dalliance
more
afterward
.
It
is
said
here
that
she
would
not
be
answered
so
by
him
,
but
was
importunate
with
him
all
the
rest
of
the
seauen
dayes
of
the
feast
,
after
the
first
Verse
18.
three
,
in
which
they
could
not
finde
out
the
meaning
of
the
riddle
,
and
so
she
woon
and
obtained
at
his
hands
at
last
that
which
she
sought
:
and
so
shee
told
it
to
her
people
and
countrey
men
the
Philistims
.
These
three
things
may
be
seene
in
this
verse
distinctly
,
her
importunate
vrging
of
him
,
his
impotencie
in
being
ouercome
of
her
,
and
her
telling
the
exposition
of
the
riddle
to
the
Philistims
her
people
.
And
they
minister
seuerall
instructions
to
vs
.
First
by
her
importunate
vrging
of
him
,
when
no
reason
would
answer
her
,
wee
may
see
,
how
vnreasonable
shamelesse
,
and
bold
,
and
yea
vnwearyed
wicked
persons
are
in
the
following
of
their
bad
suites
,
so
that
they
will
neuer
giue
ouer
,
but
thinke
they
shall
preuaile
by
one
meanes
or
other
,
at
the
least
,
by
their
importunity
:
wee
cannot
doe
the
like
,
nor
come
neere
them
either
in
seeking
to
further
goodnes
by
men
,
or
in
suing
to
God
for
it
;
but
a
small
denyall
,
and
a
weake
withstanding
of
vs
by
men
,
makes
vs
soone
weary
of
our
honest
attempts
,
and
so
we
may
faint
by
and
by
,
and
in
like
manner
giue
ouer
in
making
our
requests
to
God
,
yea
,
and
that
for
great
matters
if
we
preuaile
not
at
once
.
How
vnlike
are
we
to
the
woman
of
Canaan
,
who
would
take
no
repulse
,
nor
be
discouraged
by
the
hardest
answer
that
was
giuen
her
.
And
our
Sauiour
hath
taught
vs
,
that
if
we
were
Luk
18.
8.
importunate
with
him
,
we
could
not
faile
,
nor
goe
without
that
which
we
a●ke
,
our
requests
being
made
according
to
his
will
.
And
this
is
one
speciall
point
of
wisedome
,
wherein
the
children
of
light
are
to
learne
of
the
children
of
this
world
.
Now
further
to
passe
to
the
second
thing
of
the
three
,
we
see
that
by
this
Doct.
2.
following
him
thus
with
continuall
vrging
of
him
,
he
yeelded
to
her
suite
,
and
told
her
the
meaning
of
the
riddle
.
So
that
he
who
withstood
her
at
the
first
,
was
afterwards
ouercome
.
It
teacheth
,
that
when
we
haue
ouercome
a
temptation
at
the
first
assaulting
vs
,
(
which
one
would
thinke
were
hardest
to
doe
in
respect
of
times
following
)
yet
we
may
possibly
be
ouercome
of
it
afterwards
,
and
be
giuen
ouer
to
it
:
as
for
example
,
whether
it
be
to
such
vnlawfull
demaunds
as
this
was
,
or
to
incontinencie
,
filthy
gaine
,
seeking
,
or
any
such
like
.
The
reason
is
,
because
we
are
fickle
and
flexible
,
and
doe
not
strengthen
our selues
to
be
constant
at
one
time
as
an
other
in
a
good
thing
,
neither
be
oft
instant
with
God
by
feruent
praying
,
watching
,
neither
couenanting
against
sin
,
or
not
looking
carefully
to
the
keeping
of
them
,
neither
disgrace
sin
:
by
meanes
whereof
,
Satan
taketh
his
aduantage
against
vs
one
time
or
other
.
Euen
so
the
same
Samson
here
spoken
of
,
did
afterwards
the
very
like
,
who
withstanding
the
inticements
of
a
subtile
woman
as
now
he
did
at
the
first
,
and
that
with
full
purpose
(
for
a
time
)
to
doe
so
still
,
yet
yeelded
by
long
perswasion
vnto
her
vniust
and
vnreasonable
request
at
the
last
.
It
is
no
marueile
to
see
it
thus
in
some
particular
sinne
and
temptation
that
one
is
brought
to
yeeld
at
last
,
who
resisted
at
the
first
:
for
we
see
it
to
be
so
in
the
generall
liking
and
imbracing
of
the
whole
doctrine
of
the
Gospell
.
That
some
,
who
receiued
it
with
ioy
for
a
time
,
yet
fall
away
from
the
loue
of
it
afterward
,
as
if
they
had
neuer
imbraced
it
.
Therefore
,
much
more
they
who
haue
resisted
a
sinne
for
a
time
,
may
possibly
afterward
fall
into
it
notwithstanding
.
And
it
ought
to
make
the
best
of
vs
constant
in
watching
against
all
euill
as
well
as
at
the
first
,
remembring
that
our
Sauiour
his
charge
is
peremptory
and
indefinite
reaching
at
all
times
[
Watch.
]
As
for
them
who
neuer
haue
had
any
sound
proofe
of
the
forgiuenes
and
death
of
sinne
wrought
in
them
by
the
power
of
the
Word
,
no
marueile
if
this
inconstancie
bee
seene
in
them
,
that
they
please
themselues
ouer-much
in
their
good
actions
,
and
soone
are
discouraged
either
from
within
or
without
themselues
by
the
least
occasion
.
The
best
people
must
plie
God
with
their
prayers
to
hold
out
,
and
to
build
vp
daily
vpon
a
good
foundation
.
Can
a
rush
grow
without
mire
?
or
can
a
man
be
watchfull
to
persist
in
the
good
course
which
he
hath
seemed
to
like
,
or
in
hating
the
sinne
which
hee
seemed
to
haue
disliked
,
when
there
is
nothing
to
set
him
forward
in
a
matter
of
such
difficultie
?
Flesh
and
blood
cannot
inherit
the
kingdome
of
God
:
neither
is
Satan
diuided
in
himself
.
Reioyce
not
men
in
their
shewes
therefore
,
but
get
the
assurance
of
Gods
fauour
,
and
not
patch
vp
an
euill
heart
with
a
fewe
colours
of
goodnesse
which
are
not
ioyned
with
substance
.
Also
this
weaknes
and
follie
of
Samsons
,
before
I
passe
to
the
third
point
,
3
teacheth
another
thing
:
that
when
we
haue
ouercome
an
hard
difficultie
,
and
greater
temptation
,
yet
we
may
be
afterwards
ouercome
of
a
small
one
.
For
he
had
concealed
the
opening
of
the
riddle
to
his
father
and
mother
,
to
whom
he
had
farre
greater
reason
to
tell
it
,
as
hauing
so
long
proofe
of
their
pietie
,
loue
,
and
faithfulnesse
;
rather
then
to
her
a
stranger
,
and
whom
hee
knew
to
bee
void
of
the
most
of
them
,
if
not
all
.
And
it
is
like
hee
tolde
not
them
,
lest
they
should
by
some
occasion
haue
opened
it
to
the
Philistims
,
as
his
wife
did
now
vnto
them
.
His
follie
in
bewraying
it
to
his
wife
,
was
like
the
sin
of
the
man
of
God
,
who
came
to
reproue
Ieroboams
idolatrie
at
Bethel
.
For
he
hauing
a
charge
giuen
him
of
God
that
he
should
goe
into
no
house
in
that
wicked
place
,
to
1.
King
.
13.
8.
9.
eate
or
refresh
himselfe
,
did
well
and
carefully
obserue
it
in
the
place
where
it
was
hardest
to
doe
it
,
that
is
the
Kings
house
,
and
yet
behold
hee
was
ouercome
,
and
went
from
his
charge
,
through
foolish
credulitie
,
where
he
might
much
more
easily
haue
kept
it
,
that
is
,
to
his
fellow
.
For
hee
being
inuited
home
by
the
King
,
he
withstood
it
,
not
fearing
his
displeasure
:
but
when
afterwards
he
was
moued
by
the
old
Prophet
of
Bethel
,
to
goe
to
his
house
and
eate
,
he
went
with
him
contrary
to
the
commandement
of
the
Lord
,
and
was
therefore
after
his
departure
slaine
of
a
Lion
in
the
high
way
.
The
reason
hereof
both
in
him
,
and
as
many
as
offend
that
way
,
that
they
are
ouercome
of
a
smaller
sinne
,
when
they
haue
ouercome
a
greater
,
is
this
;
that
men
are
more
afraid
of
committing
that
,
and
distrusting
themselues
,
seeke
the
more
feruently
to
God
for
helpe
,
and
obtaine
it
:
but
when
it
is
a
Note
.
smaller
sinne
,
we
doe
not
so
much
suspect
and
feare
our selues
,
and
so
being
vnarmed
and
ill
prouided
,
we
doe
the
easilier
fall
into
it
.
And
thus
it
commeth
to
passe
,
that
when
we
haue
slaine
a
Lion
,
a
Beare
foiles
vs
,
and
hauing
deuoured
a
camell
,
a
gnat
chokes
vs
,
that
is
,
wee
auoid
the
harder
inconuenience
,
and
yet
bewray
and
shew
our
weakenesse
in
a
smaller
,
which
wee
might
more
easily
haue
ouercome
.
And
so
it
fareth
with
vs
in
repenting
,
that
for
a
great
trespasse
we
are
easilier
brought
to
relent
,
seeing
wee
know
that
wee
were
more
hardned
in
and
by
the
committing
of
it
,
and
yet
in
a
lesse
offence
wee
shall
hardlier
bewaile
and
confesse
it
,
seeing
the
heart
in
committing
of
that
doth
not
see
so
much
euill
.
Therefore
it
is
well
with
Gods
seruants
,
while
they
liue
by
their
former
experience
,
and
renue
their
care
of
pleasing
God
,
and
feare
of
the
contrary
:
for
then
they
shall
bee
so
farre
from
this
distemper
,
that
they
shall
be
able
(
with
the
same
Prophet
at
another
time
)
to
beleeue
that
hee
who
deliuered
them
from
the
Lion
and
Beare
,
(
the
more
dangerous
)
will
not
suffer
the
Philistim
to
preuaile
.
Now
to
come
to
the
third
point
:
whereas
it
is
said
,
that
when
Samson
4
had
opened
it
to
his
wife
,
she
did
by
and
by
tell
it
to
her
countrey
men
,
the
Philistims
;
it
appeareth
,
that
all
her
weeping
to
her
husband
was
but
dissimulation
and
falsehood
,
treacherie
and
vnfaithfulnes
,
euen
a
packe
of
mischiefe
she
did
bewray
to
lie
hidden
in
her
heart
,
vnder
that
faire
shew
of
kindnesse
and
loue
.
To
teach
vs
,
that
we
should
not
giue
credit
to
the
outward
shewes
of
goodnesse
and
simplicitie
,
so
as
we
rest
in
them
as
sufficient
proofes
thereof
,
and
when
we
haue
no
better
testimonie
in
them
that
will
Ierem.
17.
9.
seeme
such
.
For
the
heart
of
man
is
a
deepe
gulfe
full
of
abomination
:
and
such
as
are
subtile
can
waite
their
opportunitie
to
get
and
obtaine
that
which
they
seeke
.
And
yet
iudge
we
none
before
the
time
,
and
till
God
shall
lay
them
open
,
but
waite
and
trie
them
.
Many
pray
to
God
,
but
it
is
onely
as
S●
Iames
saith
,
to
bestow
amisse
that
which
they
aske
,
euen
vpon
their
Iam
43.
lusts
.
And
so
doe
many
pretend
faire
to
men
,
when
there
is
no
such
thing
in
them
,
but
dissimulation
and
hypocrisie
.
Now
they
had
got
the
knowledge
of
the
riddle
by
the
woman
,
they
Verse
19.
bring
it
forth
to
Samson
before
the
Sunne
went
downe
on
the
seuenth
day
.
A
most
grosse
part
played
by
them
,
to
seeke
it
out
that
way
,
as
Ahabs
act
was
in
killing
Naboth
,
when
Elias
met
him
,
and
said
to
him
,
Hast
thou
killed
and
taken
possession
?
But
it
may
giue
warning
to
vs
,
to
haue
no
more
to
doe
with
such
then
we
must
needs
.
For
this
is
so
common
,
that
false
hood
,
violence
and
vnconscion
ablenes
is
crept
in
euen
among
men
of
better
profession
,
so
that
they
who
deale
with
such
,
cannot
tell
when
they
haue
made
their
couenants
and
bargaines
sure
enough
.
For
not
onely
they
flie
from
their
word
,
but
also
from
witnesse
and
writing
too
,
if
there
be
the
least
Note
.
hole
to
be
found
.
Which
is
to
make
men
more
faithfull
themselues
,
and
more
wise
in
taking
heed
of
others
.
Besides
,
note
the
vnweariednes
of
these
men
,
that
after
they
begun
;
they
2
neuer
gaue
ouer
labouring
,
and
perswading
the
woman
by
flatterie
and
threats
,
sweating
at
it
,
till
they
had
that
which
they
sought
,
and
yet
had
little
hope
of
comming
by
it
by
her
meanes
,
who
was
wife
to
their
aduersarie
Samson
,
with
whom
the
wager
was
laid
who
if
she
had
been
faithfull
to
him
,
might
as
well
haue
fetched
the
water
of
the
well
of
Bethelem
,
(
by
going
through
an
hoast
of
armed
men
for
it
)
as
they
should
haue
got
it
of
her
.
Oh
the
toyle
that
lewd
fellowes
will
take
for
their
pleasure
and
profit
,
and
to
bring
their
wicked
purposes
to
passe
.
If
they
haue
no
successe
at
one
time
,
yet
they
take
no
discouragement
at
it
,
but
set
vpon
it
another
.
They
that
take
such
paines
for
trash
,
a
man
would
thinke
should
take
some
for
Note
.
grace
.
But
oh
that
they
who
professe
to
loue
goodnesse
,
could
be
brought
to
doe
but
halfe
so
much
to
bring
good
things
to
passe
,
and
to
seeke
happinesse
for
euer
,
as
they
doe
in
hunting
after
the
pleasures
of
sinne
,
and
filthie
gaine
,
which
are
but
for
a
moment
.
I
haue
said
somwhat
of
this
in
the
womans
importunitie
,
though
indeed
she
was
woed
to
this
by
these
,
and
these
were
the
first
that
swaied
her
motion
.
But
she
(
of
the
two
)
was
the
more
like
to
preuaile
with
him
,
then
they
to
draw
her
to
bee
a
partie
with
them
.
Therefore
strange
was
their
confidence
and
presumption
in
attempting
to
goe
thus
betweene
barke
and
tree
,
and
obtaining
their
purposes
by
so
desperate
a
meanes
,
as
were
no
lesse
then
the
setting
husband
and
wife
together
by
the
eares
.
But
what
will
not
such
aduenture
,
as
are
set
vpon
mischiefe
?
A
right
Embleme
of
the
cursed
brood
of
Iesuites
,
negotiators
for
the
whore
of
Babylon
,
whose
furie
no
attempt
,
no
sedition
is
impossible
vnto
vs
.
And
to
shut
vp
this
matter
about
seeking
out
the
meaning
of
the
riddle
;
3
now
let
vs
heare
Samsons
answere
,
when
they
brought
in
the
meaning
of
it
,
after
this
manner
:
[
What
is
sweeter
then
hony
,
or
stronger
then
a
Lion
]
he
said
in
effect
to
them
againe
;
And
what
is
more
vnfaithfull
or
vntrustie
then
a
woman
?
Hee
answered
little
lesse
,
when
hee
vttered
these
words
to
them
;
If
yee
had
not
ploughed
with
my
heifer
,
ye
had
not
found
out
my
riddle
:
which
was
as
much
as
if
he
had
accused
them
of
falsehood
,
and
vniust
dealing
,
and
her
of
vnfaithfulnes
to
her
husband
.
By
this
learne
one
property
of
a
wicked
woman
,
that
she
is
more
true
and
trustie
to
strangers
,
then
to
her
owne
husband
.
And
yet
to
speake
as
the
truth
is
,
she
is
neither
constant
nor
sure
to
either
of
them
,
if
a
third
come
in
Note
.
the
way
betwixt
both
.
But
she
that
will
deale
so
with
her
friend
,
namely
her
husband
,
what
,
thinke
we
,
would
such
an
one
doe
to
her
enemie
?
And
if
shee
would
doe
it
without
iust
cause
,
what
,
if
she
should
be
prouoked
?
Whereby
let
other
be
admonished
.
But
oh
faithfulnes
,
how
precious
and
much
to
be
desired
art
thou
?
And
of
Samsons
wife
and
the
Philistims
thus
much
:
of
Samson
himselfe
I
will
say
more
in
the
next
Sermon
.
THE
SEVENTIE
EIGHT
SERMON
ON
THE
XIIII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
I
will
end
the
Chapter
with
Samson
,
and
shew
what
Verse
20.
was
done
by
him
then
,
after
the
feast
was
ended
:
which
is
the
fourth
and
last
branch
of
the
second
part
of
the
Chapter
.
We
haue
heard
how
ill
hee
was
dealt
with
by
the
Philistims
,
yet
(
as
the
storie
relateth
)
he
did
performe
that
,
which
they
challenged
as
their
due
,
which
yet
in
deed
they
had
iustly
depriued
themselues
of
by
their
bad
dealing
,
if
Samson
would
haue
stood
with
them
.
But
the
Lord
strengthened
him
,
so
that
he
paid
them
with
the
apparell
of
their
owne
countrimen
.
And
hauing
slaine
thirtie
men
of
them
,
and
answered
the
demaund
of
the
other
that
wagered
with
him
,
he
was
greatly
offended
with
his
wife
,
and
went
away
from
her
to
his
fathers
house
,
not
telling
her
whither
hee
went
,
and
in
the
meane
while
,
she
was
giuen
away
from
him
by
her
father
to
one
of
his
companions
.
And
these
things
fell
out
after
the
marriage
feast
.
It
is
said
heere
,
that
the
spirit
of
the
Lord
came
vpon
Samson
againe
,
that
we
may
know
that
he
was
guided
thereby
,
in
that
which
hee
went
about
,
when
he
slew
the
thirtie
Philistims
at
Ascalon
,
and
was
thereby
strengthened
also
to
doe
it
.
This
example
of
his
is
not
to
bee
followed
of
vs
,
I
confesse
,
but
we
must
do
things
in
our
vocation
which
God
haue
commanded
generally
in
his
word
.
The
apparell
of
these
thirtie
men
of
the
Philistims
whom
hee
slew
,
hee
2
gaue
to
them
that
told
the
meaning
of
the
riddle
.
So
that
although
he
fell
into
their
hands
by
subtiltie
,
yet
doth
he
not
shift
them
off
,
and
serue
them
according
to
their
dealings
with
him
,
but
satisfie
them
:
for
though
no
mention
be
here
made
of
the
linnen
that
hee
gaue
them
with
the
garments
,
yet
we
must
vnderstand
it
thus
,
that
hee
gaue
them
all
,
though
the
chiefe
onely
be
named
,
it
being
the
manner
of
the
spirit
of
God
to
expresse
the
whole
oftentimes
by
a
part
:
and
besides
,
wee
know
,
they
would
not
otherwise
haue
been
contented
and
satisfied
.
So
we
are
to
know
that
it
doth
not
become
vs
who
are
Christians
,
to
yeeld
ill
measure
to
them
that
offer
it
to
vs
,
as
we
see
that
neither
Samson
did
,
but
to
ouercome
euill
with
good
:
which
(
it
must
be
granted
)
will
hardly
be
yeelded
to
,
and
the
flesh
affordeth
much
ill
counsell
against
it
:
but
we
are
not
debtors
to
it
,
to
fulfill
the
desires
of
it
,
Rom.
8.
but
to
practise
innocencie
,
through
many
prouocations
to
the
contrarie
.
Nay
further
,
although
wee
should
pretend
that
wee
vse
our
aduantage
against
him
that
hath
wronged
vs
,
to
this
end
that
we
may
play
stopgame
(
as
we
say
)
with
him
,
and
saue
our selues
harmelesse
,
although
we
doe
not
depriue
him
simply
of
his
owne
,
euen
this
(
I
say
)
is
not
permitted
vs
:
except
the
aduantage
be
such
as
wee
may
lawfully
take
,
and
would
haue
taken
against
him
in
equitie
,
whether
he
had
giuen
vs
occasion
of
reuenge
or
no.
As
for
example
,
if
hee
haue
wronged
vs
in
our
bargaine
through
our
ouersight
,
we
may
not
prouide
for
our selues
by
some
ouersight
of
his
:
but
if
he
stands
not
to
couenant
,
or
deny
vs
our
due
,
we
may
lawfully
seek
our
owne
,
after
all
other
meanes
to
come
by
it
haue
been
vsed
,
so
we
haue
no
respect
of
reuenge
.
And
this
is
the
streight
rule
:
but
where
is
the
practise
of
it
,
euen
among
them
that
know
it
,
and
professe
it
should
be
so
,
to
let
others
goe
?
But
we
thinke
our
condition
vnequall
,
if
we
may
not
deceiue
the
deceiuer
,
and
preuent
his
subtiltie
with
the
like
,
and
play
the
Cretians
with
the
Cretian
,
that
is
,
dissemble
,
cogge
,
and
lye
with
him
that
makes
no
conscience
,
as
if
Christianitie
might
not
meddle
in
this
businesse
;
which
yet
is
as
apparant
a
relike
of
the
old
man
,
and
the
lust
of
our
flesh
,
from
which
we
should
be
purged
,
as
any
other
,
if
Paul
may
be
beleeued
.
Oh
what
occasion
doth
the
common
sort
take
to
recompence
euill
for
euill
?
They
then
shew
themselues
in
their
kinde
and
colours
,
when
they
can
hit
them
home
,
who
haue
stood
in
their
light
neuer
so
little
,
and
they
loue
to
talke
and
glorie
of
it
,
when
they
haue
done
.
But
to
say
a
word
more
of
them
,
though
it
was
not
expressed
in
the
agreement
betwixt
Samson
and
the
Philistims
,
that
the
meaning
of
the
riddle
should
be
declared
by
their
owne
finding
out
,
and
not
by
falsehood
,
or
indirect
meanes
:
yet
who
doubteth
,
but
that
they
meant
so
?
In
like
manner
,
this
departing
from
innocencie
in
bargaines
and
contracts
,
and
going
to
shifting
,
and
against
that
which
is
honest
and
iust
,
vnder
a
pretence
that
euery
particular
cannot
be
mentioned
and
set
downe
,
it
is
a
great
fault
among
men
,
and
proues
them
that
deale
so
,
to
bee
farre
from
vprightnes
:
but
those
that
yeeld
of
their
due
rather
then
striue
endlesly
,
to
be
odde
people
.
But
to
passe
from
this
,
and
to
come
to
another
point
,
namely
of
Samsons
3
wrath
kindled
against
his
wife
for
telling
the
riddle
to
the
Philistims
,
and
therefore
going
away
without
her
to
his
fathers
house
,
or
at
least
,
not
telling
her
of
it
,
that
act
of
his
is
not
to
bee
iustified
.
For
hee
ought
not
in
such
a
moodie
manner
to
haue
departed
from
his
wife
,
and
leaue
her
in
a
wondering
at
his
so
sudden
going
from
her
,
and
giuing
her
cause
to
feare
at
his
returne
home
,
a
renuing
of
his
displeasure
toward
her
againe
:
he
should
not
(
I
say
)
haue
left
her
(
a
young
woman
new
married
)
in
doubts
and
feares
,
what
might
befall
her
:
but
he
should
haue
told
her
fault
vnto
her
,
as
shee
had
been
fit
to
heare
it
,
betwixt
them
two
,
and
so
after
a
kinde
reproofe
,
and
a
counselling
of
her
to
be
better
gouerned
,
to
haue
ended
the
controuersie
,
and
either
to
haue
taken
her
with
him
,
or
at
least
not
to
haue
gone
away
frow
her
sullenly
in
displeasure
.
This
sheweth
what
a
fault
sullennes
is
,
when
we
bee
angrie
with
any
bodie
,
and
yet
wee
will
not
bee
knowne
of
any
such
thing
,
neither
shew
the
cause
peaceably
and
plainly
,
why
we
are
grieued
,
that
so
we
might
make
an
end
of
the
matter
,
and
be
satisfied
(
if
it
may
be
)
with
the
answere
giuen
vs
,
or
at
least
beare
it
patiently
by
little
and
little
,
and
so
cut
off
anger
;
but
either
to
goe
out
of
the
companie
discontented
and
vnquiet
,
or
saying
nothing
,
but
broyling
in
our
stomackes
to
the
great
griefe
and
offence
of
the
partie
against
whom
our
anger
is
kindled
and
conceiued
,
thus
to
doe
(
I
say
)
is
a
thing
vtterly
vnbeseeming
a
Christian
.
But
if
question
bee
made
which
of
the
two
is
worst
,
either
open
or
secret
anger
;
I
say
,
the
bewraying
of
it
,
and
the
letting
of
it
appeare
,
if
we
be
so
impotent
that
we
cannot
bridle
and
suppresse
it
,
is
of
both
euils
farre
more
tolerable
,
then
this
smoothering
and
keeping
in
of
it
,
though
both
be
vile
and
odious
.
For
as
if
an
house
be
set
on
fire
,
it
is
farre
more
dangerous
,
and
threatneth
greater
mischiefe
to
the
speedie
consuming
of
all
that
is
in
the
house
,
when
the
flame
is
pent
in
,
then
when
it
hath
vent
to
breake
foorth
:
Euen
so
,
the
anger
that
is
hidden
and
concealed
,
is
farre
worse
then
that
which
sheweth
it selfe
;
as
may
be
seene
in
Absoloms
hidden
wrath
(
breaking
into
murther
)
which
except
it
bee
in
a
high
degree
inflamed
,
(
and
that
bewraieth
much
follie
)
will
soone
vanish
and
come
to
an
end
:
whereas
the
other
imagineth
euill
,
and
bringeth
it
foorth
,
when
hee
thinketh
and
seeth
best
.
Yet
I
grant
there
are
degrees
in
this
sullennes
,
but
it
is
too
vnbeseeming
a
Christian
,
when
it
is
in
the
lowest
degree
that
is
;
yea
though
it
goe
away
in
time
,
when
the
strength
of
it
is
ouer
,
without
any
further
hurt
doing
.
The
remedie
here
,
is
to
weigh
the
follie
and
shame
of
such
disguising
of
our selues
.
Also
to
consider
what
and
who
wee
bee
,
that
take
the
matter
so
hotly
,
which
is
done
against
vs
,
who
haue
prouoked
God
as
many
times
as
we
haue
haires
on
our
head
.
And
how
much
greater
cause
we
giue
to
God
to
be
displeased
with
vs
we
should
consider
,
and
whether
we
could
like
that
the
Lord
should
so
hide
his
displeasure
against
vs
,
and
execute
it
vpon
vs
,
when
we
would
not
,
neither
are
aware
of
it
.
Thus
,
and
by
such
like
meanes
,
we
should
goe
about
to
resist
and
asswage
it
.
And
if
it
bee
hardly
done
at
the
first
,
yet
afterwards
it
will
be
done
more
easily
,
if
wee
labour
for
it
,
and
so
in
times
chace
it
away
altogether
,
further
then
that
some
reliques
of
it
will
remaine
in
vs
,
as
after
some
sore
ague
.
Causes
(
I
confesse
)
there
are
of
separation
betweene
married
persons
,
but
euery
man
must
not
be
his
owne
Iudge
,
but
either
the
Ciuill
Magistrate
,
or
else
those
that
are
appointed
by
God
in
the
Church
to
bee
iudges
in
these
and
such
like
cases
,
must
determine
.
For
what
manner
of
society
were
there
like
to
be
among
men
,
if
each
husband
vpon
euery
tetch
might
for
a
shorter
or
longer
time
,
leaue
the
fellowship
of
his
wife
?
To
be
sure
,
this
practise
is
one
meanes
(
besides
many
more
)
of
much
vncleanenes
,
confusion
of
blood
and
posteritie
,
beggery
of
the
parties
and
families
so
forsaken
,
and
of
what
other
riots
and
disorder
God
knoweth
.
For
where
the
sacred
ordinances
of
God
(
which
are
the
religious
bands
and
securing
pledges
of
peace
,
vnion
and
order
)
are
once
leapt
ouer
,
and
troden
downe
,
who
can
limit
within
any
bounds
the
mischiefe
like
to
ensue
?
Therefore
let
none
of
such
as
are
guiltie
in
this
kinde
,
plead
Samsons
example
,
who
had
as
little
libertie
giuen
him
herein
as
they
.
Now
whereas
some
obiect
,
that
Samson
herein
gaue
place
to
wrath
,
and
rather
withdrew
himselfe
,
then
abode
with
her
,
lest
hee
might
possibly
haue
broken
out
further
:
I
answere
,
Samson
in
not
dealing
outragiously
in
words
or
deeds
,
is
to
be
commended
:
howbeit
his
going
away
in
passion
,
is
not
thereby
excused
,
seeing
this
did
not
amend
the
matter
,
but
made
it
worse
.
And
although
the
partie
offended
may
sometimes
auoid
(
as
Ionathan
did
)
to
alleniate
such
as
are
displeased
in
the
companie
,
yet
this
followeth
not
,
that
the
partie
offended
of
the
married
couples
)
may
depart
from
the
offender
,
and
goe
away
for
adoe
:
for
thereby
he
nourisheth
his
own
humour
,
&
prouoketh
the
other
further
,
rather
than
slaketh
it
in
either
.
But
to
goe
forward
,
and
so
to
draw
to
an
end
,
here
we
may
see
what
men
Vers.
21.
get
by
such
dealing
.
For
while
they
be
sullen
,
and
take
displeasure
,
and
will
not
bewray
it
,
the
other
against
whom
they
conceiue
it
,
are
impatient
,
and
cannot
beare
it
,
as
we
see
here
Samsons
wife
and
her
father
not
enduring
this
manner
of
his
departure
from
her
in
dislike
and
discontentment
,
they
(
no
marueile
)
breake
off
their
loue
,
and
turne
and
shew
it
to
another
.
This
was
the
good
he
got
by
his
inconsiderate
dealing
.
And
if
we
marke
,
wee
shall
finde
,
that
such
rash
follie
and
vnaduised
dealing
(
as
this
of
Samsons
was
)
is
commonly
recompensed
with
some
such
vnwelcome
crosse
and
trouble
,
and
all
through
their
owne
fault
who
cause
and
prouoke
it
:
so
that
they
would
after
buy
it
off
with
labour
and
cost
,
when
it
is
too
late
;
which
by
a
little
wisedome
and
patience
they
might
altogether
haue
remoued
,
&
kept
away
.
As
may
appeare
by
that
fact
of
Absolom
,
who
being
secretly
incensed
against
Ammon
for
abusing
his
sister
(
whereas
he
ought
to
haue
accused
him
to
his
father
,
and
committed
the
righting
of
his
cause
to
him
vnder
God
,
without
nourishing
of
a
reuengefull
humour
;
)
what
brought
hee
to
passe
thereby
,
and
what
ensued
of
it
?
but
Ammons
murther
,
Dauids
sorrow
,
a
breach
in
the
familie
,
and
to
Absolom
himselfe
an
vnpleasing
exile
from
his
fathers
Court
and
presence
.
But
farre
different
was
Dauids
behauiour
,
being
prouoked
by
Shemei
:
he
leaues
the
man
,
and
looks
into
himselfe
:
It
may
be
I
haue
deserued
(
saith
he
)
that
God
should
suffer
him
to
curse
me
,
let
him
alone
.
A
most
worthie
president
.
Therefore
,
let
the
angry
and
sullen
person
come
foorth
and
shew
what
he
hath
gained
by
his
folly
,
saue
the
name
of
a
foole
,
and
the
brand
of
reproch
,
and
we
will
recant
and
call
backe
that
wee
speake
.
No
wonder
if
the
mad
man
,
casting
fire
,
darts
,
arrowes
,
and
deadly
things
,
haue
some
of
them
light
vpon
his
owne
pate
.
It
is
iust
also
with
God
to
bee
displeased
with
such
,
and
resist
them
,
while
they
are
vniustly
displeased
with
others
,
and
meditate
how
to
reuenge
.
Many
euen
vpon
the
sudden
in
their
vnaduised
rage
haue
killed
their
dearest
friends
,
(
as
Alexander
is
reported
to
haue
done
in
his
drunken
fume
)
and
after
being
sober
,
they
haue
been
readie
to
reuenge
themselues
for
their
madnes
.
Others
leaue
prints
of
their
anger
in
the
faces
or
bodies
of
such
as
they
light
vpon
,
and
some
they
kill
forth
right
:
which
they
then
repent
of
when
either
they
haue
smarted
well
in
the
purse
,
or
be
drawne
forth
to
punishment
which
is
appointed
for
such
furie
and
outrage
.
Let
it
teach
vs
,
to
shake
off
wilfulnes
,
impatience
,
and
heate
passions
,
and
in
stead
of
a
little
pleasing
of
our selues
through
folsie
,
not
neglect
wise
and
kinde
dealing
,
which
shall
not
be
repented
of
.
And
to
this
end
we
must
vse
to
meditate
,
both
of
our
own
corruptions
of
pride
,
selfeloue
,
anger
,
loosenes
,
tetchines
,
frowardnes
,
and
the
like
;
how
many
and
foule
they
are
;
and
also
of
our selues
,
who
are
but
wormes
,
dust
and
ashes
;
and
therefore
no
such
as
may
not
be
crossed
:
and
last
of
all
,
we
should
consider
of
those
whom
wee
are
wont
to
bee
offended
with
:
that
they
are
but
men
and
mortall
,
and
therefore
subiect
to
humane
infirmities
;
and
what
marueile
then
,
if
they
doe
things
sometime
that
we
like
not
,
and
which
doe
crosse
vs
seeing
they
doe
to
vs
,
but
as
we
haue
done
oft
to
other
.
And
wee
being
sicke
of
the
same
disease
,
and
being
infected
with
the
same
originall
contagion
and
poyson
,
should
rather
pitie
them
,
then
bee
angrie
and
out
of
patience
with
them
.
But
it
were
infinite
to
set
downe
that
which
yet
might
be
said
to
good
purpose
of
anger
,
and
remedies
against
it
.
This
for
this
time
by
occasion
of
Samsons
sullen
mood
at
his
departing
from
his
wife
then
.
As
for
the
fact
of
Samsons
wife
and
her
father
,
so
soone
to
be
aleniated
from
him
,
and
she
to
be
giuen
to
another
,
it
is
not
to
bee
marueiled
at
,
neither
any
reason
to
be
asked
of
it
,
they
being
not
led
thereby
,
much
lesse
by
a
better
guide
in
their
doings
,
but
by
will
,
and
strength
of
flesh
,
whereby
they
were
readie
to
take
very
slight
colour
and
pretence
of
reason
for
their
doings
,
as
hath
been
noted
before
,
and
as
shall
further
appeare
in
the
next
chap.
vers.
2.
And
so
we
must
looke
for
no
better
measure
at
the
hands
of
wicked
and
vnreasonable
men
,
if
we
giue
them
the
least
occasions
,
who
are
commonly
carried
to
outrage
without
any
occasions
:
to
teach
vs
to
haue
as
little
to
doe
with
them
,
as
wee
may
:
and
when
wee
must
needs
,
take
wee
heed
that
we
make
all
sure
on
our
sides
,
(
as
possibly
we
may
)
to
auoid
euill
and
perill
by
them
.
But
if
it
fall
out
afterwards
,
that
wee
bee
in
danger
to
them
,
and
that
they
haue
aduantage
against
vs
,
(
as
who
is
not
subiect
to
that
and
to
the
like
?
)
wee
must
beare
it
patiently
,
committing
the
successe
to
God
,
with
well
doing
.
And
here
an
end
of
this
Chapter
.
THE
SEVENTIE
NINE
SERMON
ON
THE
XV.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
1.
But
within
a
while
after
in
the
time
of
wheate
haruest
,
Samson
visited
his
wife
with
a
Kid
,
saying
,
I
will
goe
in
to
my
wife
into
the
chamber
:
but
her
father
would
not
suffer
him
to
goe
in
.
2.
And
her
father
said
,
I
thought
that
thou
hadst
hated
her
:
therefore
gaue
I
her
to
thy
companion
.
Is
not
her
younger
sister
fairer
then
she
?
take
her
,
I
pray
thee
,
in
stead
of
the
other
.
3.
Then
Samson
said
vnto
them
,
Now
am
I
more
blamelesse
then
the
Philistims
:
therefore
will
I
doe
them
displeasure
.
I
Will
proceed
,
keeping
the
order
that
I
obserue
in
the
The
summe
of
the
Chapter
.
rest
.
And
first
to
begin
with
the
summe
,
it
is
thus
much
:
Samson
,
when
his
wife
was
denied
him
,
vpon
his
returne
to
her
,
tooke
occasion
to
set
on
fire
the
corne
fields
of
the
Philistims
,
and
to
kill
them
,
being
armed
against
them
:
whereupon
they
came
into
Iudea
,
to
fight
with
the
men
thereof
,
vnlesse
they
would
deliuer
Samson
into
their
hands
bound
:
who
therefore
did
so
.
But
his
bands
being
broken
by
the
Lord
,
he
slew
a
thousand
of
them
with
the
iaw
bone
of
an
asse
:
and
being
thirstie
after
his
labour
,
he
obtained
water
from
God
by
prayer
:
and
so
he
was
refreshed
againe
.
The
parts
of
it
are
foure
.
The
first
,
how
Samson
tooke
occasion
to
hurt
The
parts
4.
and
to
bee
reuenged
vpon
the
Philistims
,
to
verse
9.
The
second
,
how
the
Philistims
got
him
to
bee
deliuered
bound
into
their
hands
by
his
owne
countrimen
:
to
the
midst
of
verse
14.
The
third
is
,
how
he
was
strengthened
by
God
,
so
that
he
brake
the
cords
,
and
slew
a
great
many
of
them
:
to
verse
18.
The
last
,
how
he
thirsting
after
his
labour
,
and
obtaining
water
of
God
,
was
refreshed
.
Of
which
in
order
,
as
the
text
giues
occasion
.
The
first
part
of
the
Chapter
.
COncerning
the
first
part
,
and
the
woe
that
hee
wrought
them
,
the
occasion
The
summe
of
the
first
part
.
was
,
that
his
wife
was
denied
to
him
,
when
he
returned
to
take
her
,
and
was
giuen
to
another
,
as
appeareth
in
the
first
two
verses
:
hereby
hee
was
prouoked
,
as
we
see
in
the
third
verse
,
and
so
he
set
vpon
and
hurt
them
in
their
commodities
,
being
so
prouoked
,
as
is
shewed
vnto
the
9.
verse
.
And
first
it
is
said
,
that
after
a
while
he
came
to
his
wife
againe
,
&
brought
Verse
1.
a
Kid
with
him
to
make
merrie
with
her
,
and
to
shew
thereby
that
he
was
reconciled
to
her
,
and
was
purposed
to
liue
with
her
againe
.
For
he
hauing
in
absence
considered
his
fault
,
in
going
from
her
in
such
a
manner
as
he
did
,
resolued
and
thought
good
now
to
cut
off
all
occasions
of
griefe
from
her
,
and
of
separation
,
and
to
renew
and
recouer
his
decayed
loue
againe
.
It
all
that
will
condemne
Samson
for
his
choler
would
shame
themselues
as
hee
did
here
(
in
returning
,
which
was
a
condemning
of
his
departing
)
when
they
haue
bin
ouertaken
as
he
was
it
were
well
:
or
if
m●n
could
be
brought
out
of
loue
with
such
their
wilfull
doings
,
by
considering
that
for
the
time
they
banish
God
out
of
their
thoughts
,
and
make
a
man
slaue
to
his
rankest
enemy
.
But
by
this
we
see
,
that
though
good
and
bad
haue
passions
,
carrying
and
ruling
them
,
yet
where
grace
dwelleth
,
they
shall
be
found
out
in
Doct.
time
,
and
that
shall
be
done
to
the
vanquishing
of
them
which
the
strength
of
corruption
in
those
that
want
grace
,
will
not
suffer
a
man
to
marke
and
resist
them
.
Sinne
nourisheth
it selfe
(
especially
anger
)
by
selfe-loue
:
smoothing
it selfe
vp
with
Ionah
his
conceit
,
[
I
doe
well
to
be
angrie
]
and
so
Samson
Ionah
4.
9.
would
(
perhaps
)
haue
answered
,
if
hee
had
been
demaunded
a
while
after
he
departed
from
her
.
But
now
at
leisure
he
recanteth
,
and
by
returning
,
condemnes
his
departure
,
as
I
said
;
much
like
the
sonne
,
that
being
sent
into
the
vineyard
,
bid
his
father
doe
his
worke
himselfe
for
him
;
but
after
,
comming
Mat.
11.
29.
to
himselfe
againe
,
did
as
he
was
bidden
and
went
.
Whereas
a
lewde
person
hauing
sinned
,
pleaseth
himselfe
in
it
,
and
doubleth
it
with
Esau
in
Gen.
28.
9.
his
taking
strange
wiues
;
or
if
hee
relent
,
it
is
for
shame
and
terror
onely
as
Iudas
;
as
I
haue
noted
in
Abimelech
before
,
chapter
9.
Samson
in
his
cholencke
Mat.
●7
.
3.
pang
,
went
away
with
resolution
(
likely
)
of
neuer
returning
,
but
to
let
her
goe
as
she
deserued
.
But
now
in
cooler
blood
he
appeaseth
himselfe
(
as
the
Musitian
did
Elisha
)
and
demurring
of
his
doings
,
confesseth
,
that
though
his
wife
deserued
ill
measure
,
yet
it
became
not
him
who
in
so
great
2.
King
.
3.
15.
heate
sought
to
marry
her
:
to
deale
so
despitefully
against
her
,
and
that
presently
vpon
his
marrying
of
her
.
And
more
particularly
,
as
Samson
here
vpon
better
consideration
returded
to
his
wife
againe
,
so
it
must
be
granted
of
all
that
there
should
not
be
any
long
displeasure
conceiued
betwixt
couples
,
(
if
it
cannot
be
auoided
but
that
some
will
be
,
)
and
specially
that
it
is
too
much
that
there
should
be
any
separation
betwixt
man
and
wife
,
vnlesse
it
be
with
consent
,
and
in
loue
,
and
that
also
but
for
a
while
,
and
as
the
Apostle
willeth
that
they
may
giue
themselues
to
prayer
and
fasting
,
and
so
to
come
together
againe
,
lest
the
1.
Cor.
7.
5.
diuell
tempt
them
to
euill
.
This
I
say
were
to
bee
wished
:
but
if
there
fall
out
worse
matter
betwixt
them
,
it
ought
to
cease
betimes
,
as
wee
see
here
Samson
returned
to
his
wife
within
a
while
after
hee
went
from
her
.
For
if
the
prayers
of
married
persons
ought
not
to
be
broken
off
through
dissention
any
day
,
as
S.
Peter
chargeth
;
much
lesse
ought
there
to
bee
a
separation
1.
Pet.
3.
7.
for
a
longer
time
.
Therefore
seeing
many
occasions
fall
out
hereof
betwixt
couples
in
marriage
,
by
reason
of
much
conceitednes
one
against
the
other
,
way
wardnes
,
inconstancie
in
loue
,
false
heartednesse
,
and
such
like
;
let
such
as
abhor
and
Note
.
would
shunne
this
and
the
like
wearisomenesse
of
their
companions
,
neuer
cease
till
they
renounce
and
disclaime
those
corruptions
,
and
pray
oft
and
earnestly
against
the
same
,
and
arme
themselues
with
many
renued
couenants
,
that
no
such
thing
may
bee
betwixt
them
.
So
shall
they
the
better
keepe
other
in
order
who
are
vnder
them
,
when
they
shall
see
no
breaches
nor
brawles
betwixt
them
:
yea
and
they
shall
be
fit
to
set
other
couples
together
who
are
at
variance
;
but
they
shall
ill
doe
that
abroad
,
if
they
maintaine
not
peace
at
home
.
But
by
occasion
that
I
said
,
that
married
couples
should
not
be
absent
any
Obiect
.
long
time
one
from
the
other
;
it
is
obiected
that
many
are
,
who
through
necessitie
of
following
their
calling
,
cannot
chuse
but
be
a
long
time
one
from
another
,
as
many
Lawyers
,
Merchants
,
Sea
men
and
other
:
and
therefore
how
can
that
charge
that
is
giuen
by
the
Apostle
to
the
Corinths
1
Cor.
7.
5.
stand
?
to
wit
,
that
there
should
be
no
long
absence
betwixt
couples
.
I
answere
:
because
that
charge
is
no
better
kept
,
therefore
is
much
euill
committed
,
Answ.
I
meane
through
long
absence
one
from
the
other
,
and
many
complaine
how
they
smart
by
meanes
thereof
,
and
yet
redresse
it
not
,
nay
say
plainely
,
they
see
not
how
they
can
.
And
I
say
further
,
that
men
suffer
much
sorrow
,
and
sustaine
great
troubles
through
their
owne
fault
,
who
seeing
what
their
callings
are
,
and
that
absence
must
fall
out
betwixt
them
,
doe
neither
labour
for
more
grace
themselues
to
beare
it
the
better
,
neither
seeke
such
yoke-fellowes
as
excell
other
therein
,
neither
faithfully
take
order
betweene
themselues
carefully
to
looke
about
them
euery
way
to
auoide
danger
.
For
God
is
not
contrarie
to
himselfe
,
neither
commandeth
he
contraries
:
as
that
there
be
no
long
absence
one
from
another
:
and
yet
that
they
shall
follow
such
callings
as
of
necessitie
require
it
.
But
if
the
last
must
needes
be
;
then
certainely
they
may
bee
helped
and
relieue
themselues
in
the
first
.
And
if
they
both
feare
God
(
as
otherwise
what
promise
haue
they
that
God
will
blesse
them
in
any
thing
,
or
what
speaking
to
them
is
there
about
any
such
matter
?
If
(
I
say
)
they
feare
God
,
then
by
good
order
taking
,
betwixt
themselues
,
and
by
oft
and
earnest
praying
on
both
parts
,
for
quiet
and
chaste
mindes
and
bodies
,
vsing
therewith
all
good
meanes
for
the
same
as
neede
shall
require
,
then
they
shall
attaine
redresse
against
it
,
and
God
hath
promised
to
such
,
that
with
consent
they
may
be
absent
each
from
other
,
without
the
many
vnquietnesses
and
other
inconueniences
,
the
which
yet
doe
most
certainely
meete
with
such
as
be
not
so
qualified
:
who
if
they
fall
into
adulterie
,
and
the
like
euils
,
it
is
the
fruit
of
their
sinne
which
God
punisheth
,
I
meane
of
their
irreligiousnesse
,
vnfaithfulnesse
,
and
such
like
,
as
they
fall
out
to
bee
;
who
is
able
to
say
what
or
how
many
?
It
followeth
in
this
verse
,
when
Samson
would
haue
gone
into
the
chamber
to
his
wife
,
to
do
the
dutie
of
an
husband
to
her
,
the
father
the
Philistim
,
2
would
not
suffer
him
,
for
he
had
giuen
her
to
another
!
Oh
wofull
act
,
but
especially
before
he
had
spoken
with
him
.
But
we
neede
not
wonder
at
that
;
for
what
reason
doe
such
professe
to
yeelde
of
their
doings
?
By
this
dealing
of
the
Philistims
,
wee
may
see
,
what
a
sore
punishment
it
is
to
haue
to
doe
with
such
vnconscionable
men
,
that
will
boldly
hold
our
right
from
vs
,
and
so
deale
with
vs
,
that
wee
cannot
make
any
reckoning
,
no
not
of
that
which
is
our
owne
,
if
it
must
come
through
their
hands
,
neither
can
be
sure
of
our
owne
,
if
it
be
owing
and
due
vnto
vs
by
them
.
And
what
bondage
is
this
,
that
another
should
haue
power
and
authority
ouer
our
goods
?
Nature
it selfe
being
the
foundation
of
propriety
in
each
mans
goods
,
and
abhorring
community
,
as
the
cut-throte
of
ciuill
society
and
common-wealth
.
As
if
the
labourer
when
he
had
done
his
work
,
must
nor
looke
to
receiue
his
wages
;
or
the
man
who
hath
lent
wares
for
money
,
should
be
denied
it
:
as
though
hee
that
listeth
,
should
claime
or
detaine
another
bodies
goods
.
And
to
that
point
things
are
come
in
many
places
,
that
for
the
heathenish
vnconscionablenesse
that
is
grown
vp
in
this
world
,
Note
.
a
man
cannot
say
that
any
thing
hee
hath
is
his
owne
,
there
are
so
many
waies
to
defeate
the
owners
of
their
due
.
And
so
are
men
pursued
with
other
open
wrongs
,
that
they
may
well
say
,
as
Samson
had
cause
to
complaine
;
you
deale
with
vs
as
Philistims
.
The
vse
of
this
is
,
to
account
of
honest
and
faithfull
men
much
the
better
,
and
in
dealing
with
other
bee
wary
and
circumspect
;
also
be
ready
to
offer
all
good
measure
to
those
with
whom
we
haue
to
doe
.
But
this
point
offereth
it selfe
often
.
And
as
for
Samson
,
who
was
denied
his
wife
when
hee
returned
to
her
fathers
house
to
take
and
enioy
her
,
all
may
see
what
a
punishment
it
is
.
But
when
men
bring
it
vpon
themselues
by
their
owne
sinne
,
as
he
did
,
they
are
the
lesse
pitied
And
this
is
true
of
the
finall
disappointment
of
the
vngodly
,
as
the
example
of
the
foolish
Virgins
sheweth
,
excluding
themselues
from
that
place
,
which
yet
they
desired
.
Let
euery
man
therefore
auoide
occasions
of
troubling
himselfe
as
well
this
way
as
otherwise
,
by
giuing
liberty
to
his
corrupt
affections
and
lusts
;
wherein
Samson
failing
,
by
going
from
his
wife
in
a
fullen
and
discontented
manner
,
rather
then
wisely
saluing
vp
her
offence
,
now
brought
it
to
passe
that
hee
was
denied
her
when
hee
would
gladly
haue
enioyed
her
.
Thus
doth
a
mans
sin
crop
off
the
blossome
which
should
after
in
season
yeeld
fruit
.
And
this
and
such
like
are
the
fruites
of
our
sinnes
,
which
neuer
yet
,
no
not
the
pleasantest
,
did
vs
any
good
.
This
hurt
among
many
other
commeth
;
that
therby
we
are
depriued
of
our
best
liberties
,
when
we
would
enioy
them
,
and
all
because
wee
did
,
in
our
sinfull
mood
set
light
by
them
.
But
of
this
enough
in
the
last
verse
of
the
former
chapter
.
Her
father
to
excuse
his
cursed
act
,
in
giuing
his
daughter
to
another
man
,
tels
Samson
,
he
thought
he
had
hated
her
,
therfore
(
he
saith
)
I
gaue
her
Verse
1.
to
thy
companion
,
and
then
hee
offered
him
her
sister
,
as
being
fairer
then
she
.
Wee
may
learne
by
this
his
first
speech
,
that
wicked
and
vnconscionable
men
,
when
they
haue
offered
great
wrong
to
their
neighbour
,
make
a
light
matter
of
it
:
they
thought
(
they
say
)
they
might
haue
done
as
great
a
matter
as
that
,
without
offence
taken
thereat
,
and
that
they
had
cause
to
doe
so
;
and
they
thought
it
would
not
haue
been
so
hardly
taken
;
yea
and
many
bid
them
goe
seeke
their
remedy
,
where
they
can
get
it
.
So
in
the
History
of
the
Church
,
Iulian
the
reuolter
being
solicited
to
deale
more
indifferently
with
the
Christians
,
vsed
to
answere
:
Tush
,
they
haue
no
wrong
done
to
them
,
for
their
Master
commands
them
being
smitten
on
the
one
Mat.
5.
39.
cheeke
,
to
turne
the
other
.
So
did
the
cruell
Pharaoh
vpbraid
the
poore
Israelites
groning
vnder
their
burthens
;
saying
to
them
,
Yee
are
idle
,
and
want
Exod.
5
17.
worke
:
and
the
Babylonians
so
taunted
the
poore
Iewes
mourning
vnder
captiuity
;
Sing
vs
some
of
the
songs
of
Sion
.
Rehoboam
also
being
willed
to
mitigate
Psal.
137.
3.
the
heauie
hand
which
his
father
held
ouer
his
subiects
,
answereth
;
1.
King
.
12.
14.
Tush
,
yee
had
too
good
measure
shewed
yee
by
my
father
;
my
little
finger
shall
be
heauier
then
his
loines
.
And
as
slightly
bad
men
deale
with
the
Lord
in
his
seruice
:
they
thinke
their
drawing
neere
to
him
with
their
bodies
is
sufficient
seruice
,
though
their
hearts
be
farre
off
,
when
yet
he
himselfe
professeth
,
that
in
vaine
doe
such
worship
him
.
Math.
15.
9.
So
Saul
thought
he
might
offer
a
burnt
offering
and
a
peace
offering
to
1.
Sam.
13.
9.
13
the
Lord
,
(
though
it
was
contrary
to
his
commandement
)
and
would
needs
imagine
it
to
bee
well
pleasing
to
him
so
to
doe
,
taking
it
harshly
that
Samuel
presseth
him
so
with
his
disobedience
.
But
hee
should
haue
obeyed
God
,
and
not
haue
followed
his
owne
fancie
.
But
to
returne
to
their
dealings
with
men
,
whom
when
they
haue
sore
hurt
and
wronged
,
they
make
a
light
matter
of
it
,
and
say
,
they
meant
no
harme
;
they
are
like
the
man
in
the
Prouerbs
,
that
fained
himselfe
mad
,
and
cast
firebrands
and
arrowes
,
and
saith
,
he
was
in
sport
:
so
they
deale
deceitfully
Prou.
26.
19.
and
wickedly
with
their
friend
and
neighbour
,
and
say
,
they
are
in
sport
,
that
is
,
they
meane
no
harme
.
But
if
the
least
iniurie
bee
offered
them
(
as
was
heere
to
this
Philistim
by
Samson
,
going
from
his
daughter
but
a
while
)
they
will
make
of
a
little
matter
a
great
,
rather
then
be
satisfied
with
such
an
answere
,
that
the
party
thought
it
would
not
be
so
hardly
taken
.
To
conclude
,
as
Salomon
saith
to
the
young
men
;
Reioce
in
thy
youth
,
&c:
but
bee
Eccles.
11.
9.
sure
God
will
bring
thee
to
iudgement
:
so
I
may
say
to
these
men
while
health
and
iollity
lasteth
,
and
none
to
controll
you
,
tread
your
vnderlings
vnder
your
feet
,
and
winde
God
himselfe
about
your
fingers
:
make
a
slight
matter
of
sinne
,
and
say
,
it
was
but
a
tricke
of
youth
,
it
was
but
a
small
matte
,
I
did
it
but
once
;
as
many
at
this
day
make
a
But
of
Adams
sin
,
he
did
but
eate
an
apple
(
a
matter
of
nothing
)
and
loe
both
he
and
all
his
posterity
must
die
for
it
.
And
doe
ye
as
Esau
did
,
Tush
,
what
great
matter
is
it
to
sell
my
birth-right
,
Gen.
25.
32.
let
it
goe
?
Sooth
vp
your selues
(
I
say
)
with
the
conceit
of
him
that
thinkes
God
is
(
as
the
Papists
paint
him
)
but
a
good
old
man
and
sits
idle
,
hee
will
neither
doe
good
nor
euill
,
wee
may
vse
and
deale
with
him
as
wee
list
.
But
when
God
shall
take
the
wild
Asse
in
her
moneths
(
who
being
light
,
cared
for
none
of
her
pursuers
)
I
meane
,
when
he
shall
visit
these
men
,
Ier.
1.
●4
.
and
set
before
their
face
their
vnconscionablenes
and
hard
measure
,
which
they
haue
offered
and
made
nothing
of
,
(
as
if
other
men
were
made
to
bee
their
tenis-balles
,
and
the
obiects
of
their
wrong
and
scorne
)
then
their
sin
shall
not
seeme
a
small
But
,
but
a
great
hill
and
mountaine
vnto
them
,
and
they
shall
cry
out
,
saying
,
We
neuer
felt
the
weight
of
our
sinne
till
now
;
it
was
light
in
committing
,
but
the
punishment
is
greater
then
wee
can
beare
.
And
as
the
holy
Ghost
threatens
adulterers
,
God
shall
iudge
them
;
so
let
these
Heb.
13.
4.
know
,
that
seeing
they
are
too
stout
and
stately
for
common
men
to
meddle
with
,
God
will
take
them
in
hand
,
and
(
as
Iames
saith
)
bee
an
aduocate
for
the
innocent
against
their
oppressors
.
This
bee
added
to
the
former
point
,
Iam.
5
4.
to
this
end
,
that
as
there
I
counsell
others
to
haue
little
to
doe
with
such
2.
Thes.
1.
6.
Cormorants
:
so
by
this
marke
and
cognizance
,
and
the
like
(
as
the
next
point
noteth
)
we
may
know
and
auoide
them
the
better
.
Thus
much
bee
said
of
the
first
speech
of
Samsons
father
in
law
:
the
next
followeth
.
And
that
was
,
that
he
offered
him
his
wiues
sister
to
be
his
wife
.
For
hee
2
respected
not
how
neere
she
was
in
blood
,
but
feared
him
,
because
hee
saw
that
hee
was
a
man
of
a
great
stomacke
,
and
did
fret
sore
against
the
Philistims
,
therfore
he
offered
him
her
to
appease
his
wrath
,
and
yet
many
of
the
Heathens
did
know
that
such
marriages
were
vnlawfull
,
and
made
lawes
against
them
.
Thus
he
thought
to
put
him
off
.
Euen
so
wicked
men
,
when
their
bad
dealings
are
found
out
,
and
they
in
some
danger
and
feare
by
meanes
therof
,
marke
what
recompence
they
offer
:
and
that
is
worse
then
if
they
offered
none
at
all
,
(
as
hee
did
heere
)
and
such
as
they
cannot
take
,
nor
be
the
better
for
,
being
(
for
the
most
part
)
against
conscience
:
for
either
they
promise
them
faire
and
goe
from
it
:
or
if
they
pay
their
debts
,
and
satisfie
for
their
wrongs
which
they
haue
done
,
it
shall
bee
done
most
vnwillingly
,
or
with
other
mens
losses
and
harmes
.
By
this
act
of
his
father
in
law
,
Samson
tooke
occasion
to
vex
the
Philistims
,
Vers.
3.
the
Lords
enemies
:
for
hee
saw
that
his
father
in
law
did
but
mocke
him
,
and
so
he
took
not
the
condition
that
was
offered
him
,
but
said
,
I
haue
receiued
wrong
of
you
Philistims
,
and
my
dealings
shall
be
seene
to
be
better
then
yours
,
if
it
come
into
question
.
Ye
haue
giuen
me
iust
cause
to
seek
reuenge
.
But
yet
we
must
know
,
that
this
hee
did
as
one
appointed
by
God
thereto
,
and
not
as
a
man
to
ease
his
stomacke
vpon
them
for
his
own
pleasure
.
So
we
may
in
no
wise
reuenge
our
enemies
in
the
heate
of
our
hearts
,
(
howsoeuer
wee
hardly
heare
that
saying
)
but
leaue
vengeance
to
God
,
and
bridle
our
vnruly
affections
,
that
they
may
not
carrie
vs
to
euill
against
men
;
but
ouercome
their
euill
with
doing
them
good
.
Although
I
denie
not
,
but
Rom.
12.
21.
where
we
are
commanded
of
God
to
pursue
euill
,
we
must
goe
about
it
readily
,
as
Samson
heere
did
.
But
heere
I
end
these
verses
.
Vers.
4.
And
Samson
went
and
caught
three
hundred
foxes
,
and
tooke
firebrands
,
and
turned
taile
to
taile
,
and
put
a
firebrand
in
the
middest
betweene
two
tailes
.
5
And
when
hee
had
set
the
brands
on
fire
,
hee
let
them
goe
into
the
standing
corne
of
the
Philistims
,
and
burnt
vp
both
the
shockes
,
and
also
the
standing
corne
,
with
the
vineyards
and
oliues
.
6
Then
the
Philistims
said
,
Who
hath
done
this
?
and
they
answered
,
Samson
the
sonne
in
law
of
the
Timnite
,
because
he
had
taken
his
wife
and
giuen
her
to
his
companion
.
And
the
Philistims
came
vp
,
and
burnt
her
and
her
father
with
fire
.
7
And
Samson
said
vnto
them
,
Though
ye
haue
done
this
,
yet
will
I
be
auenged
of
you
,
and
after
that
I
will
cease
.
8
And
he
smote
them
hip
and
thigh
,
with
a
great
slaughter
,
and
hee
went
downe
,
and
dwelt
in
the
top
of
the
rocke
Etam
.
SAmson
hauing
gotten
occasion
to
set
vpon
the
Philistims
,
the
holy
story
in
these
fiue
verses
sheweth
how
hee
vsed
it
,
that
is
to
say
,
these
two
The
summe
of
these
verses
.
waies
:
first
in
spoiling
their
commodities
,
their
vines
and
oliue
trees
,
and
burning
vp
their
corne
;
and
then
in
taking
away
the
liues
of
many
of
them
also
.
The
first
of
these
two
vexings
of
them
is
set
downe
in
these
two
first
verses
,
and
he
did
it
in
this
manner
.
He
got
three
hundred
foxes
(
which
abounded
in
those
places
)
and
the
tailes
of
them
hee
bound
together
,
and
put
firebrands
in
the
middest
of
them
,
and
sent
them
into
the
corne
of
the
Philistims
,
which
then
was
ripe
,
and
burned
vp
heapes
or
rickes
of
corne
gathered
in
,
and
that
which
was
standing
also
.
It
is
but
a
folly
for
vs
to
aske
why
hee
plagued
the
Philistims
that
way
among
Verse
.
4.
5.
all
other
.
It
is
sufficient
that
the
holy
Ghost
hath
set
it
downe
that
he
punished
them
very
sore
euen
that
way
,
as
we
may
conceiue
.
For
a
fire
being
kndled
in
many
places
,
and
spreading
further
and
further
in
euery
place
where
it
was
kindled
,
much
hurt
might
soone
bee
done
thereby
;
as
appeared
by
Absaloms
dealing
with
Ioab
in
setting
his
corne
field
on
fire
.
But
much
2.
Sam.
14.
30.
more
these
wild
creatures
(
being
terrified
with
the
fire
)
running
too
and
fro
,
and
carrying
it
through
the
fields
might
doe
greater
mischiefe
.
A
thing
(
doubtlesse
)
vnlikely
to
haue
come
to
passe
so
;
but
the
more
vnlikely
it
was
,
the
more
it
admonisheth
vs
,
not
onely
that
our
commodities
and
riches
are
subiect
to
losse
sundry
waies
which
we
may
conceiue
,
but
euen
that
way
also
that
we
cannot
thinke
.
For
who
would
haue
thought
(
though
by
windes
,
wet
,
and
drought
they
might
haue
lost
their
fruites
)
yet
that
they
should
haue
been
spoiled
this
way
?
But
the
reason
is
,
for
that
there
are
so
many
casualties
and
changes
in
this
transitorie
life
,
and
we
are
liuely
put
in
mind
of
it
hereby
.
Possesse
we
therefore
these
earthly
benefits
,
as
if
wee
did
not
,
and
so
we
shall
be
lesse
addicted
to
them
.
For
no
man
can
shew
to
how
many
vnlikely
dangers
mens
goods
lie
open
,
beside
those
which
are
common
and
ordinary
.
We
haue
heard
of
late
,
that
many
mens
commodities
being
brought
in
(
and
so
in
likelihood
past
danger
)
haue
been
in
great
part
destroyed
by
vermine
,
as
mice
and
rats
.
Therefore
they
are
called
vncertaine
riches
,
seeing
no
man
hath
any
hold
Luk.
12.
20.
1.
Tim.
6.
17.
of
them
,
but
one
mans
they
are
to
day
,
and
another
mans
to
morrow
.
Besides
,
we
ought
not
to
set
our
hearts
on
them
,
which
we
cannot
keepe
,
neither
thereby
giue
occasion
to
our selues
to
be
disquieted
when
God
by
any
meanes
shall
depriue
vs
of
them
.
But
minde
we
better
things
,
and
those
not
seene
with
mortall
eye
,
which
shall
also
be
witnesses
that
wee
haue
treasure
Mat.
6.
20.
laid
vp
for
vs
in
heauen
.
And
when
wee
walke
in
the
discharge
of
our
callings
,
whereby
,
through
Gods
blessing
we
encrease
our
substance
,
yet
euen
then
regard
we
more
the
commandement
enioyning
vs
labour
,
then
the
profit
:
and
comfort
we
our selues
in
our
good
conscience
in
comming
by
and
vsing
them
,
with
Gods
promise
of
good
successe
,
rather
then
by
reckoning
our
commodities
before
we
enioy
them
.
But
of
this
point
I
haue
said
more
elsewhere
.
The
next
thing
in
these
two
verses
is
this
,
which
we
are
to
make
our
profit
2
by
;
that
when
the
Lord
giueth
vs
opportunity
,
and
offereth
vs
occasion
to
do
him
seruice
,
we
should
be
wise
to
see
it
,
&
ready
to
vse
it
,
that
we
may
so
testifie
our
obedience
both
to
God
and
men
.
For
so
did
Samson
here
.
The
Lord
would
haue
him
set
vpon
the
Philistims
,
but
so
,
that
he
should
first
be
prouoked
by
them
;
lest
if
he
had
done
it
without
iust
occasion
offered
him
,
they
might
not
haue
pursued
him
alone
,
but
all
the
land
;
as
they
made
much
adoe
for
the
hurt
he
heere
did
them
,
till
they
knew
that
some
of
their
brethren
,
the
Philistims
,
had
prouoked
him
,
and
that
thereupon
hee
sought
to
be
reuenged
on
them
;
as
in
vers.
6.
Looke
more
in
Gedeons
story
.
Before
Samson
proceed
any
further
against
the
Philistims
,
to
pursue
them
Vers.
6.
in
their
liues
,
it
is
shewed
in
this
verse
,
that
there
was
hot
enquirie
among
them
who
it
was
that
had
so
spoiled
their
commodities
.
And
they
learned
that
it
was
Samson
that
had
done
it
:
and
further
the
reason
was
rendred
why
he
did
so
,
and
that
was
,
because
the
Timnite
had
taken
his
wife
from
him
,
and
giuen
her
to
another
.
Which
when
they
vnderstood
,
they
went
by
and
by
and
burnt
her
and
her
father
with
fire
:
for
they
considered
that
they
had
done
him
great
wrong
,
and
thought
that
he
auenged
himselfe
on
other
of
them
for
that
which
they
had
done
to
him
.
In
this
verse
,
by
the
earnest
inquirie
after
him
that
had
done
them
so
Doct.
great
displeasure
,
we
may
see
,
that
by
the
light
of
nature
they
did
this
,
(
euen
as
it
is
lawfull
for
vs
to
doe
in
our
owne
cases
by
the
help
of
the
Magistrate
)
to
seeke
to
finde
out
such
as
haue
done
much
euill
in
the
Common-wealth
,
and
that
were
troublesome
.
But
yet
herein
we
must
differ
from
them
,
that
as
these
heere
did
eagerly
pursue
the
doer
of
wrong
to
themselues
,
(
more
then
the
disorder
)
so
much
more
wee
that
are
further
inlightened
by
the
word
of
God
,
ought
to
hearken
after
such
offenders
,
and
to
procure
their
iust
punishment
as
we
may
;
rather
for
their
sinne
,
then
to
auenge
our selues
thereby
.
As
Salomon
dealt
with
Ioab
,
who
had
ioyned
himselfe
with
Adonijah
1.
King
2.
34.
against
the
Lords
annointed
:
for
hee
commanded
him
to
bee
slaine
,
that
the
blood
which
he
had
shed
causelesse
,
might
be
vpon
his
owne
head
.
And
great
is
the
sin
of
them
,
that
rather
then
they
would
incurre
the
least
danger
and
displeasure
at
the
hands
of
bad
persons
,
worthie
to
be
cut
off
,
or
sore
punished
;
doe
suffer
them
to
goe
on
in
their
wickednesse
,
rather
then
to
withstand
and
bring
them
foorth
before
authoritie
to
receiue
their
due
;
yea
rather
,
if
they
can
,
they
will
bee
readie
to
excuse
their
fault
and
defend
them
:
but
if
a
trespasse
be
committed
against
themselues
,
there
is
no
measure
in
pursuing
their
enemies
.
But
a
fitter
occasion
to
handle
this
,
will
be
offered
in
the
21.
Chapter
.
When
the
Philistims
vnderstood
that
Samson
had
thus
spoyled
them
,
because
2
the
Timnite
had
giuen
his
wife
to
his
companion
,
they
went
(
it
is
said
here
)
and
burnt
both
him
and
his
daughter
,
and
the
house
ouer
their
heads
.
But
why
did
they
so
?
For
the
Timnite
was
not
he
that
hurt
them
.
No
,
but
seeing
they
could
not
come
by
Samson
,
to
take
reuenge
on
him
,
therefore
they
punished
them
who
were
the
occasions
of
Samsons
spoyling
them
,
though
they
were
in
no
wise
consenting
to
it
,
nor
knowing
what
hee
did
.
A
most
vnreasonable
act
,
to
fall
vpon
them
who
were
no
way
guiltie
of
the
hurt
done
to
them
.
The
Lord
(
indeed
)
did
most
iustly
hereby
reuenge
that
villany
,
which
they
had
all
of
them
offered
to
Samson
,
but
this
they
looked
not
at
:
God
onely
ouer-ruled
their
appetites
,
that
in
one
and
the
same
act
(
most
iniurious
in
it selfe
)
yet
the
Lord
executed
his
most
righteous
iustice
against
these
malefactors
,
arming
one
wicked
person
against
another
,
and
preparing
a
way
thereby
to
reuenge
these
Philistims
themselues
,
as
shal
appeare
afterward
.
But
here
we
may
see
the
madnes
and
outrage
that
is
in
men
.
For
though
these
were
Heathens
,
and
therefore
might
bee
thought
to
haue
none
to
match
them
in
grosse
wickednes
,
among
such
as
are
baptized
:
yet
behold
,
they
who
are
destitute
of
grace
among
vs
,
(
further
then
the
feare
of
man
restraineth
some
)
are
let
loose
to
as
great
sinnes
.
For
proofe
whereof
,
behold
the
dealing
of
those
furious
Iewes
,
Acts
18.
who
when
they
could
not
come
by
Paul
,
fell
vpon
Sosthenes
his
companion
,
and
beate
him
:
and
at
this
day
Acts
18.
17.
the
Papists
when
they
cannot
come
by
the
heretike
himselfe
(
as
they
terme
him
)
vse
to
draw
his
picture
,
as
exactly
as
they
can
,
and
with
great
despite
burne
it
in
the
fire
,
shewing
what
they
would
doe
to
the
person
.
Not
vnlike
to
the
practise
of
seditious
souldiers
,
in
chopping
them
as
small
as
herbs
to
pot
,
who
oppose
them
in
their
mutinie
.
And
we
see
it
commeth
to
passe
sometimes
,
that
when
vile
men
are
giuen
ouer
to
furie
,
passion
and
moode
,
he
shall
beare
the
blowes
that
commeth
next
in
their
way
,
though
hee
was
in
no
fault
,
and
whatsoeuer
is
next
them
,
be
it
knife
,
dagger
,
cudgel
,
or
whatsoeuer
else
,
whether
it
beate
out
the
eye
or
tooth
,
or
breake
arme
or
legge
,
all
is
one
with
them
,
when
they
be
moodie
:
euen
as
she-Beares
that
are
robbed
of
their
whelpes
.
Nay
,
so
little
are
they
led
by
sound
reason
,
that
when
,
through
their
owne
rashnes
,
they
haue
hurt
themselues
at
a
doore
,
or
fall
,
by
stumbling
at
a
stone
,
they
curse
the
one
,
and
beate
the
other
.
But
if
they
sustaine
damage
or
losse
by
any
neighbour
,
they
are
not
satisfied
,
till
with
the
Philistims
they
haue
their
blood
,
at
least
till
they
seeke
it
,
though
the
hurt
done
to
them
was
against
their
will
,
who
are
thus
doggishly
pursued
of
them
.
Touching
such
rage
and
madnes
I
haue
said
somewhat
heretofore
,
to
discredit
it
,
and
disswade
men
from
it
:
both
by
shewing
the
hideous
face
therof
,
and
the
cursed
fruites
issuing
therefrom
.
As
who
beholding
Lamech
in
his
furie
and
outrage
,
and
hearing
the
terrour
of
his
words
,
would
not
abhorre
Gen.
4.
23.
him
and
his
qualities
?
And
yet
there
remaine
among
vs
men
of
no
better
disposition
,
(
though
they
will
not
speake
so
plainly
as
Lamech
did
)
who
could
in
their
rancour
eate
the
very
heart
of
their
enemie
with
garlicke
,
as
the
saying
is
:
and
yet
nourish
this
serpent
in
their
bosomes
still
,
and
fight
not
against
it
with
the
sword
of
the
Spirit
,
nor
confesse
themselues
to
bee
beasts
for
their
yeelding
so
farre
,
whereby
their
whole
Christianitie
is
called
into
question
.
But
another
thing
in
this
verse
is
not
to
be
omitted
,
that
whereas
Samsons
Doct.
3.
wife
being
threatned
by
her
neighbours
before
,
that
they
would
burne
her
,
except
she
told
them
the
meaning
of
the
riddle
;
she
(
as
wee
haue
heard
)
to
auoid
the
danger
,
did
tell
it
them
,
to
the
griefe
and
great
hurt
of
her
husband
;
and
yet
now
behold
,
she
could
not
auoide
it
,
but
by
the
Philistims
was
burned
for
all
that
.
For
by
and
for
her
telling
the
riddle
to
her
people
,
she
was
saued
from
burning
,
but
Samson
went
from
her
,
and
for
that
her
father
gaue
her
to
another
to
wife
:
for
that
,
Samson
spoyled
the
Philistims
corne
and
commodities
;
and
for
that
cause
they
burned
her
and
her
father
;
and
so
the
riddle
,
the
declaring
whereof
saued
her
life
,
the
same
was
the
occasion
of
losing
it
.
Euen
so
,
that
which
shee
sought
before
by
vnlawfull
meanes
and
shifts
to
shunne
,
I
meane
burning
;
by
the
same
vnlawfull
shifts
she
procured
it
.
And
so
it
was
with
Iosephs
brethren
,
when
they
sought
to
be
Gen.
37.
27.
rid
of
him
,
because
of
his
dreames
of
such
honor
that
he
should
haue
aboue
them
,
which
he
told
them
of
,
and
they
in
no
wise
could
abide
it
,
and
therefore
they
sold
him
into
a
farre
countrey
:
euen
thereby
they
brought
him
to
that
honour
,
cleane
contrary
to
their
mindes
and
liking
,
as
is
cleere
in
the
Gen.
39.
1.
and
20.
compared
with
41.
40.
&c
storie
.
And
what
is
more
manifestly
and
manifoldly
proued
by
experience
among
vs
then
this
,
that
whereas
many
seeing
great
troubles
comming
toward
them
,
doe
seeke
by
euill
practises
,
as
lying
,
swearing
,
forswearing
and
such
like
,
to
winde
out
of
them
;
what
may
bee
commonlier
seene
(
I
say
)
Note
.
then
this
,
that
thereby
they
bring
farre
greater
and
sorer
,
if
not
the
same
troubles
vpon
themselues
?
For
while
they
seeke
to
auoid
worldly
sorrow
for
a
while
,
which
had
come
by
their
trouble
,
but
much
lesse
,
they
are
plunged
into
a
farre
greater
,
euen
to
torment
their
consciences
with
deadly
stings
of
sorrow
by
their
sinne
,
which
of
a
long
time
will
not
bee
plucked
out
.
So
the
Iewes
sought
libertie
by
putting
Christ
to
death
;
yet
when
Matth.
8.
11.
thereby
he
rose
rose
againe
from
death
,
it
cut
their
hearts
deeplier
,
and
imbondaged
them
much
more
,
(
I
speake
of
such
as
were
not
seared
with
an
hot
yron
)
and
so
much
the
rather
for
that
they
haue
thereby
brought
his
blood
vpon
them
,
and
their
children
vnto
this
day
.
I
stand
the
rather
vpon
this
,
because
it
is
thought
a
foolish
part
for
a
man
to
beare
a
discommodity
patiently
,
rather
then
to
shift
it
off
by
vnlawfull
meanes
,
and
is
counted
a
point
of
wisdome
to
fall
rather
into
the
hands
of
bad
men
,
though
by
yeeding
to
sinne
,
then
to
commit
his
case
to
God
,
with
confidence
in
him
:
for
what
account
is
made
of
that
,
though
it
bee
against
a
mans
conscience
?
As
many
Politikes
censure
Daniel
for
his
vpright
Dan.
6.
10.
persisting
in
the
seruice
of
God
,
after
the
decree
was
made
against
him
by
the
Princes
.
What
?
(
say
men
)
had
he
no
shift
nor
euasion
to
deliuer
himselfe
,
and
elude
his
aduersaries
,
but
he
must
wilfully
fall
into
the
snare
?
Oh
foole
!
learne
by
this
example
the
truth
of
that
denunciation
;
He
that
will
Matth.
16.
25.
Iob.
2.
4.
saue
his
life
,
(
that
is
,
giue
skinne
for
skinne
,
conscience
and
all
to
saue
it
)
he
shall
lose
it
:
that
is
,
either
be
disappointed
for
his
shifts
,
God
not
giuing
him
fauour
in
the
eyes
of
his
enemies
,
who
count
him
but
an
hypocrite
for
all
his
shifting
)
or
if
he
seeme
to
gaine
somewhat
thereby
in
one
kinde
,
yet
he
shall
neuer
enioy
his
penniworth
with
comfort
,
but
rather
with
a
checking
and
vpbraiding
conscience
,
if
he
doe
not
at
length
with
wearines
renounce
it
,
and
cast
it
away
,
as
Iudas
did
his
wages
of
iniquitie
.
But
hee
that
loseth
his
Matth.
27.
3.
life
,
that
is
,
trusteth
God
with
his
most
precious
liberties
,
rather
then
he
will
runne
vpon
the
pikes
to
haue
his
will
,
he
shall
finde
it
,
as
Hester
did
,
by
sauing
Note
.
ir
;
or
as
the
good
Martyrs
did
,
by
changing
it
for
eternall
life
,
after
the
short
enduring
of
trouble
,
which
their
good
and
quiet
spirit
,
and
the
hope
of
reward
shall
make
tolerable
.
Oh
that
men
would
once
learne
to
measure
gaine
,
not
by
the
presentnes
,
but
by
the
cleerenes
,
and
worthinesse
of
it
!
they
should
by
this
meanes
auoid
many
a
sinne
,
with
the
shifts
that
attend
vpon
it
,
besides
preuenting
of
many
after-reckonings
of
sorrow
and
punishment
,
which
an
euill
conscience
makes
vnsufferable
:
especially
if
the
same
mischiefe
light
vpon
them
,
which
with
so
deare
a
price
they
sought
to
auoid
.
Very
Heathens
could
say
,
that
vengeance
would
not
suffer
the
guiltie
to
Acts
2.
4.
escape
,
though
they
might
shift
for
the
present
.
But
the
word
of
God
teacheth
vs
the
cause
:
because
the
God
of
vengeance
is
the
Lord
of
hoasts
,
and
hath
a
hundred
souldiers
armed
to
meete
with
his
enemie
,
though
he
haue
escaped
one
.
It
is
as
if
a
man
hauing
shunned
a
Beare
,
should
meete
Amos
5.
19.
with
a
Lion
:
he
hath
escaped
the
former
,
but
he
is
still
in
chace
,
neuer
at
rest
till
he
be
destroyed
,
and
hee
had
been
better
to
haue
yeelded
to
the
first
.
The
story
of
al
Churches
verifie
this
truth
in
the
examples
of
abiuring
hypocrites
,
who
met
with
worse
measure
when
God
took
them
in
hand
,
then
they
shunned
at
the
hand
of
men
.
For
the
wisedome
of
man
is
foolishnes
with
1.
Cor.
1.
20.
God
.
Now
in
these
two
verses
the
other
way
is
set
downe
whereby
Samson
Vers.
7.
8.
hurt
the
Philistims
,
and
that
was
in
their
bodies
,
which
hee
so
lamed
and
pained
with
kicking
them
with
his
feete
,
that
he
did
beate
life
out
of
them
.
And
so
wee
are
to
vnderstand
those
words
in
the
8.
verse
[
hippe
and
thigh
]
that
is
,
with
a
necessary
supply
added
for
making
the
sense
runne
the
roundlier
,
thus
;
his
foote
put
foorth
to
their
thigh
with
a
strong
blow
,
and
had
no
other
weapon
to
fight
against
them
,
but
his
foote
;
spurning
them
as
sluggish
persons
,
not
able
to
resist
him
.
This
as
the
best
exposition
(
in
my
opinion
,
leauing
others
to
their
own
iudgement
)
of
these
words
[
he
smote
them
hippe
and
thigh
with
a
mightie
plague
]
I
set
downe
,
not
troubling
the
reader
with
other
opinions
about
it
.
Now
by
this
extraordinarie
strength
that
hee
had
,
thus
to
spurne
and
Doct.
tread
them
downe
euen
to
death
;
and
the
slauish
dastardlines
of
the
Philistims
,
on
the
other
side
as
much
to
bee
admired
,
that
they
seemed
not
to
striue
or
fight
for
themselues
a
whit
:
wee
may
see
how
mightily
God
assisteth
his
seruants
,
whom
he
setteth
about
his
worke
,
when
he
will
haue
all
to
see
that
it
is
he
that
bringeth
it
to
passe
,
and
not
they
.
As
in
Gedeons
vanquishing
the
Midianites
that
couered
as
grashoppers
the
face
of
the
earth
Iudg.
7
7.
for
multitude
;
for
he
did
it
with
a
very
few
,
euen
three
hundred
men
.
And
so
he
dealt
with
Iehosaphat
.
For
when
the
children
of
Ammon
,
and
Moab
,
2.
Chro.
20.
17.
and
mount
Seir
,
came
to
cast
him
and
the
people
of
Iudah
out
of
Gods
inheritance
,
with
a
fearefull
and
an
exceeding
armie
,
the
Lord
sent
a
messenger
to
them
,
saying
:
Feare
not
for
all
this
great
multitude
,
for
the
battell
is
not
yours
but
Gods
.
Stand
still
,
moue
not
,
and
behold
the
saluation
of
God
towards
you
,
To
morrow
goe
out
against
them
,
and
the
Lord
will
be
with
you
.
And
(
to
make
vse
of
this
doctrine
)
I
say
,
that
if
wee
haue
eyes
wee
may
see
,
that
God
assisteth
and
helpeth
his
,
in
their
trouble
,
feare
and
neede
,
beyond
all
that
mans
reason
can
reach
vnto
,
when
they
depend
on
,
and
trust
in
him
:
yea
hee
brings
them
into
danger
oftentimes
and
straits
,
and
all
to
this
end
that
his
power
in
deliuering
them
,
may
be
seene
in
their
weakenes
,
and
fighteth
for
them
as
sensibly
as
he
did
for
Iehosaphat
,
or
for
Dauid
against
Goliah
.
Of
the
which
truth
Ionah
is
a
liuely
proofe
,
who
was
receiued
into
the
fish
,
(
when
he
was
cast
into
the
sea
)
preserued
in
the
belly
of
it
,
and
cast
vp
to
land
by
the
extraordinarie
prouidence
of
God
,
rather
then
hee
should
be
lost
and
forsaken
.
Samson
hauing
thus
slaine
them
,
hee
went
and
abode
in
a
place
called
Etham
,
an
high
rocke
,
which
belonged
to
the
tribe
of
Simeon
,
in
the
borders
of
Iudah
.
And
therefore
it
is
said
in
the
next
verse
,
that
the
Philistims
came
and
pitched
in
Iudah
to
seeke
for
him
.
But
before
hee
thus
slew
them
,
as
is
said
in
the
8.
verse
,
that
is
to
be
marked
which
he
said
,
and
is
set
downe
in
the
seuenth
verse
;
that
when
he
saw
that
they
had
burned
the
Timnite
and
his
daughter
,
seeing
they
were
onely
an
occasion
of
their
losse
,
he
said
thus
to
those
Philistims
;
If
yee
haue
done
thus
to
them
your
neighbours
,
and
of
your
owne
countrey
,
who
did
not
hurt
you
,
what
would
you
doe
to
me
,
if
I
should
fall
into
your
hands
?
I
will
therefore
be
auenged
of
you
,
before
I
cease
.
Thus
much
for
the
cleering
of
these
two
verses
.
Out
of
this
verse
wee
may
note
,
that
if
men
be
cruell
and
outragious
against
Doct.
vers.
7.
them
that
were
onely
the
occasions
of
their
hurt
,
though
they
neuer
sought
nor
intended
it
;
how
much
more
will
they
shew
their
fury
and
madnes
against
them
,
who
haue
done
the
hurt
and
wrong
vnto
them
?
This
may
fitly
be
gathered
from
the
reasoning
of
Samson
.
And
so
wee
may
well
conclude
and
say
;
that
if
wee
will
bee
exasperated
against
such
as
doe
but
come
in
our
way
,
or
were
onely
present
where
wee
sustained
some
reproch
or
iniurie
;
how
much
more
,
if
we
light
vpon
him
that
hath
done
the
wrong
to
vs
,
will
wee
shew
our selues
vnreasonable
?
For
hee
that
cannot
beare
a
little
,
much
lesse
will
beare
a
great
deale
.
Fall
not
we
(
as
neere
as
we
can
)
into
the
hands
of
such
.
So
hee
that
will
beate
the
ground
at
which
he
stumbled
,
will
much
more
fiercely
rise
against
him
,
who
hath
cast
him
wilfully
on
the
ground
.
Further
,
in
that
Samson
said
,
hee
would
be
auenged
of
the
Philistims
before
he
ceased
,
hee
spake
as
it
became
him
,
seeing
God
had
appointed
him
to
doe
so
.
So
are
all
in
authoritie
set
in
place
by
God
to
be
a
terrour
to
the
Rom.
13
4.
wicked
,
euen
as
they
are
for
the
comfort
of
those
that
are
good
.
For
it
is
a
grace
,
and
no
easie
matter
to
punish
sinne
aright
,
and
to
seeke
to
winne
the
Prou.
17.
15.
offender
.
And
it
is
as
great
an
offence
for
them
to
doe
that
worke
of
the
Lord
negligently
,
as
it
is
to
fall
vpon
the
innocent
hastily
and
cruelly
.
So
all
priuate
persons
,
and
Preachers
of
the
word
especially
,
should
doe
likewise
:
to
wit
,
make
that
sinne
odious
to
themselues
and
others
(
as
farre
as
lieth
in
them
)
which
the
Magistrate
is
to
punish
,
and
they
to
reproue
:
euen
as
they
ought
to
be
like
affected
to
all
sin
,
because
God
abhorreth
it
.
Herein
saying
with
good
Leui
;
Who
is
my
father
?
I
know
not
euen
my
father
,
if
hee
Deut
33.
9.
goe
about
to
hinder
the
worke
of
God
:
and
herein
follow
wee
our
blessed
Sauiour
,
who
came
to
destroy
the
workes
of
the
diuell
.
But
I
haue
oft
noted
1.
Ioh.
3.
8.
this
before
,
therefore
I
presse
it
no
further
.
That
which
in
the
former
verse
he
was
said
to
threaten
,
the
same
in
this
Vers.
8.
verse
he
is
said
to
doe
and
accomplish
.
That
is
,
to
smite
them
with
a
great
plague
and
in
reprochfull
maner
:
setting
(
as
it
were
)
his
feete
vpon
them
,
or
spurning
them
vnto
death
.
This
,
if
it
had
not
been
commanded
by
God
,
had
bin
cruelty
.
So
that
here
we
may
learne
to
know
,
that
except
we
haue
1
our
charge
from
God
to
execute
vpon
men
seuere
and
sharp
punishment
,
it
is
meere
crueltie
to
set
vpon
it
,
which
wee
should
in
no
wise
like
,
much
lesse
delight
to
attempt
:
no
more
then
wee
would
be
willing
to
haue
the
like
offered
to
our selues
.
But
haue
wee
compassion
and
commiseration
ouer
such
as
are
in
miserie
any
way
,
as
we
our selues
would
in
like
case
desire
the
same
.
This
is
a
branch
of
the
former
,
often
touched
before
.
That
which
is
said
of
the
rocke
Etham
here
in
in
Iudah
,
is
to
shew
that
2
he
abode
there
,
till
hee
was
after
taken
from
thence
by
the
men
of
Iudah
,
and
carried
to
the
Philistims
:
which
was
soone
after
.
Of
which
I
know
no
more
to
be
said
,
saue
onely
that
we
may
see
that
he
did
not
goe
to
hide
himselfe
in
a
corner
,
as
though
hee
durst
not
stand
to
that
which
hee
had
done
,
but
being
like
to
be
apprehended
he
went
,
God
directing
him
to
take
that
patiently
which
they
should
doe
to
him
,
and
to
depend
on
him
for
issue
,
though
to
a
defenced
and
high
place
,
yet
to
an
open
,
where
he
was
knowne
to
be
,
and
was
easily
remoued
from
thence
,
when
the
men
of
Iudah
came
vp
thither
to
carrie
him
bound
to
the
Philistims
,
he
committing
himselfe
to
Gods
prouidence
,
whose
worke
he
had
done
.
For
though
he
went
thither
from
the
Philistims
,
yet
he
was
euen
there
in
a
place
where
they
gouerned
.
So
let
all
bee
wise
,
to
doe
that
for
which
they
may
not
bee
driuen
to
flie
for
it
:
but
so
answere
to
it
,
and
bee
armed
to
beare
that
which
comes
vpon
them
for
the
same
.
As
it
falleth
out
oft
times
,
that
euen
for
that
which
they
haue
well
done
,
some
instruments
of
the
diuell
or
other
will
bee
ready
alwaies
to
molest
and
bring
trouble
vpon
them
for
it
.
Notwithstanding
the
which
,
yet
they
may
reioyce
as
our
Sauiour
willeth
them
,
and
bee
glad
if
Mat.
5.
12.
they
be
persecuted
and
reuiled
for
his
sake
,
that
is
,
for
well
doing
.
But
let
1.
Pet.
3.
17.
Prou.
20.
1.
no
man
suffer
for
euill
doing
,
for
hee
shall
bee
forced
to
hide
himselfe
,
and
runne
away
;
the
wicked
flying
,
when
no
man
pursueth
him
.
And
yet
(
all
that
I
haue
said
notwithstanding
)
it
is
not
denyed
any
man
,
to
rescue
himselfe
from
the
open
wrong
of
the
vnconscionable
,
by
any
lawfull
meanes
,
neither
ought
it
to
preiudice
the
equity
of
our
cause
.
THE
EIGHTIETH
SERMON
ON
THE
XV.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
Vers.
9.
Then
the
Philistims
went
vp
,
and
pitched
in
Iudah
,
and
spread
themselues
in
Lehi
.
10
And
the
men
of
Iudah
said
,
Why
are
ye
come
vp
against
vs
?
and
they
answered
,
To
bind
Samson
are
we
come
vp
,
and
to
doe
to
him
,
as
he
hath
done
to
vs
.
11
Then
three
thousand
men
of
Iudah
went
to
the
top
of
the
rocke
Etam
,
and
said
to
Samson
;
Knowest
thou
not
that
the
Philistims
are
rulers
ouer
vs
?
what
is
this
that
thou
hast
done
to
vs
?
And
he
said
vnto
them
,
As
they
did
vnto
me
,
so
haue
I
done
vnto
them
.
12
And
they
said
vnto
him
,
We
are
come
downe
to
bind
thee
,
that
we
may
deliuer
thee
into
the
hand
of
the
Philistims
.
And
Samson
said
vnto
them
;
Sweare
vnto
mee
that
ye
will
not
fall
vpon
me
your selues
.
13
And
they
spake
vnto
him
,
saying
;
No
;
but
wee
will
bind
thee
fast
,
and
deliuer
thee
into
their
hand
:
but
surely
we
will
not
kill
thee
.
And
they
bound
him
with
two
new
cords
,
and
brought
him
from
the
rocke
.
14
And
when
he
came
to
Lehi
,
the
Philistims
shouted
at
the
meeting
of
him
.
HOw
Samson
vexed
the
Philistims
,
we
haue
heard
in
the
first
part
The
summe
of
these
verses
.
of
this
Chapter
:
In
this
second
is
shewed
,
how
they
pursuing
him
,
got
him
to
bee
brought
bound
vnto
them
.
And
that
was
after
this
manner
.
First
they
came
vp
against
Iudah
where
Samson
was
,
threatning
to
fight
against
them
,
vnlesse
they
brought
Samson
bound
vnto
them
.
And
this
is
in
vers.
9.
10.
Secondly
,
they
of
Iudah
fetched
him
from
the
rocke
Etam
,
where
hee
was
,
and
brought
him
bound
vnto
them
:
vers.
11.
12.
13.
And
thirdly
,
when
he
came
to
them
at
Lehi
,
the
place
heere
mentioned
,
the
Philistims
shouted
for
ioy
that
hee
was
come
,
thinking
to
haue
some
great
hand
ouer
him
:
and
this
is
in
a
part
of
the
14.
verse
.
But
to
come
more
particularly
to
these
three
points
,
it
is
said
first
,
that
the
Vers.
9.
10.
Philistims
came
with
an
armie
against
Iudah
in
that
part
of
it
which
was
neere
adioyning
&
conterminate
to
their
owne
countrey
,
here
called
Lehi
,
which
signifieth
a
cheeke
or
iaw-bone
,
and
tooke
the
name
from
an
act
that
Samson
did
in
that
place
afterwards
,
in
slaying
many
there
with
the
iaw
bone
of
an
Asse
.
Into
Iudah
,
I
say
,
they
came
,
putting
the
men
thereof
into
great
feare
,
for
that
Samson
,
who
had
done
them
so
great
hurt
,
had
his
abode
among
them
,
and
was
(
as
they
tooke
it
)
harboured
and
maintained
in
that
euill
which
he
had
wrought
against
them
,
by
them
of
Iudah
.
And
when
they
demanded
of
the
Philistims
,
why
they
did
so
come
against
them
,
seeing
they
had
not
broken
their
league
with
them
;
they
answered
:
that
they
did
it
for
the
great
hurt
that
they
had
sustained
by
Samson
,
and
him
they
would
haue
to
be
deliuered
vnto
them
,
or
else
they
would
make
warre
with
them
.
The
Philistims
did
in
this
,
but
as
any
like
them
,
nay
many
farre
better
,
Doct.
vers.
9.
would
doe
in
the
like
case
.
Nay
,
there
are
few
to
bee
found
,
either
nation
against
nation
,
or
man
by
man
prouoked
,
who
are
not
ready
enough
to
seek
reuenge
,
yea
to
passe
their
bounds
therein
exceedingly
,
rather
then
to
come
behind
in
such
cases
:
who
though
they
doe
euill
,
as
the
Philistims
also
did
,
yet
if
any
man
would
aske
whether
a
Christian
must
put
vp
all
wrongs
and
iniuries
?
I
answere
;
he
may
defend
himselfe
in
his
innocent
case
,
and
stop
the
course
of
his
aduersarie
,
so
as
it
bee
without
malice
and
a
reuenging
mind
,
of
which
more
is
said
in
another
place
.
Neither
doe
I
affirme
,
that
sin
is
to
goe
vnpunished
,
by
this
debarring
of
euery
man
in
his
priuate
quarrell
from
reuenge
:
for
(
as
that
officer
of
Ephesus
told
the
seditious
Citizens
)
Act.
19.
38.
If
ye
haue
ought
against
these
men
,
there
are
aduocates
;
so
I
say
,
in
cases
of
weight
,
there
are
Magistrates
,
who
are
to
looke
to
this
,
that
neither
by
the
impudency
of
the
wrong
doer
,
nor
the
impotency
of
the
reuenger
the
common-wealth
be
disturbed
:
And
so
much
more
in
the
sinnes
committed
against
the
Maiesty
of
God
,
ought
the
Magistrate
to
bestirre
himselfe
,
if
hee
doe
as
behoues
him
:
wherein
he
is
no
reuenger
,
but
rather
one
that
stands
in
the
gap
to
stay
Gods
hand
from
being
reuenged
vpon
the
whole
body
for
the
disorder
of
a
few
bad
members
,
as
in
Phinees
his
story
is
manifest
.
But
that
which
I
complaine
of
is
this
:
that
whereas
men
are
so
hot
one
against
Numb.
25.
8.
another
for
bodily
trespasses
,
and
temporary
harmes
done
vnto
them
;
yet
their
owne
speciall
sinnes
,
which
doe
themselues
infinite
harme
,
they
haue
no
heart
to
goe
against
them
;
no
neither
are
wise
enough
to
beleeue
what
Note
.
deadly
enemies
they
bee
vnto
them
.
And
thus
wee
may
find
it
in
all
kinds
of
offenders
.
A
thing
worthy
to
be
bewailed
,
if
it
were
duly
considered
;
especially
in
those
who
hauing
found
them
by
wofull
experience
to
haue
wrought
them
more
sorrow
and
iust
cause
of
complaint
,
then
their
rankest
enemy
could
possibly
haue
procured
them
.
As
for
reuenging
of
others
;
that
should
alway
be
ready
to
feare
and
hold
vs
from
it
,
which
is
written
,
Rom.
12.
Vengeance
is
mine
,
saith
the
Lord
,
and
I
Rom.
12.
19.
will
repay
it
.
For
whiles
men
are
ouer
busie
in
quitting
themselues
of
their
enemy
,
they
both
exasperate
him
,
and
make
God
a
party
against
them
,
and
so
they
find
the
harder
match
of
it
.
Dauid
durst
not
reuenge
when
he
could
haue
done
it
,
but
answered
;
As
the
Lord
liueth
,
either
the
Lord
shall
smite
him
,
or
his
day
shall
come
to
die
,
or
he
shall
fall
by
the
sword
,
or
otherwise
:
as
for
me
,
I
will
1.
Sam
26.
10.
not
smite
him
;
wickednesse
be
with
the
wicked
,
but
my
hand
bee
not
vpon
him
.
But
1.
Sam
24.
13.
we
(
though
wee
can
doe
nothing
)
yet
please
our selues
in
Iezabels
humour
,
1.
King
19.
2.
and
her
sonnes
,
saying
,
God
doe
so
to
me
,
and
more
also
,
if
I
make
not
Eliahs
head
as
the
head
of
one
of
these
to
morrow
.
So
said
Iehoram
of
Elisha
.
Whereas
before
we
can
bring
our
purpose
to
passe
,
we
are
our selues
preuented
by
God
,
and
2.
King
.
6.
1.
our
nailes
pared
,
and
we
laid
full
low
oftentimes
,
more
fit
to
be
pitied
,
then
to
reuenge
.
Doubtlesse
,
if
we
could
moderate
our selues
,
and
take
the
Apostles
counsell
to
the
Romans
[
If
thine
enemy
hunger
,
feed
him
]
Rom.
12.
Rom.
12.
19.
20
wee
should
sooner
make
our
aduersary
submit
himselfe
vnto
vs
,
and
acknowledge
his
offence
with
shame
and
griefe
,
then
wee
shall
euer
doe
it
by
opposition
:
which
were
a
double
victory
both
ouer
him
and
our selues
.
See
that
example
,
2.
King
.
6.
22.
compared
with
the
end
of
the
23.
verse
.
Now
by
this
their
seeking
of
Samson
,
and
requiring
of
the
men
of
Iudah
Doct.
vers.
10.
with
threats
,
and
in
armour
,
to
bring
him
bound
to
them
,
as
in
this
verse
it
appeared
they
did
)
we
see
a
new
trouble
arose
against
him
,
for
the
faithfull
and
diligent
performance
of
his
dutie
:
euen
as
Dauid
receiued
many
discouragements
for
his
well
doing
,
and
namely
by
Saul
,
and
those
many
and
1.
Sam.
17.
8.
great
,
and
before
that
,
of
Eliab
his
brother
,
in
offering
himselfe
to
fight
against
Goliah
.
But
so
God
hath
prouided
in
his
wise
disposing
of
things
,
that
wee
cannot
bee
forward
in
any
good
cause
,
but
commonly
for
the
humbling
of
vs
it
shal
cost
vs
trouble
:
as
either
by
our
owne
corrupt
nature
crossing
and
hindering
vs
,
seeing
we
are
renued
but
in
part
,
&
the
flesh
resisteth
against
the
spirit
,
when
we
striue
to
doe
well
,
and
to
renounce
euill
:
or
else
by
outward
affliction
befalling
vs
for
the
same
.
As
oftentimes
ill
will
of
men
is
ready
to
meet
vs
,
for
labouring
to
keepe
a
good
conscience
,
and
that
many
waies
shewed
and
testified
:
as
by
railing
vpon
vs
,
and
speaking
euill
of
vs
,
persecuting
,
and
other
vnreasonable
measure
offering
vnto
vs
,
because
wee
cannot
brooke
,
and
digest
the
sinnes
of
the
times
that
wee
liue
in
,
nor
walke
after
the
bad
examples
of
other
,
as
Saint
Peter
speaketh
.
But
oh
,
little
1.
Pet.
44.
know
wee
or
consider
,
that
by
such
opposition
the
Lord
trieth
what
courage
is
in
vs
,
and
whether
wee
were
like
to
honour
him
by
suffering
greater
things
for
him
,
when
we
can
so
easily
beare
smaller
reproches
for
his
names
sake
,
and
make
them
our
crowne
,
counting
our selues
happie
that
wee
may
suffer
for
well
doing
.
Moreouer
this
manner
of
our
liuing
,
and
such
carriage
of
our selues
,
bringeth
another
way
great
reioycing
.
For
what
ioy
or
comfort
is
like
to
that
which
ariseth
from
a
good
conscience
?
which
Salomon
therefore
compareth
to
the
continuall
feasting
of
the
vngodly
.
But
this
Prou.
15.
15.
2.
Cor.
1.
12.
hath
been
often
vrged
.
This
bee
said
of
the
first
of
these
three
things
in
this
second
part
of
the
Vers.
10.
11.
12.
Chapter
,
to
wit
,
of
the
Philistims
comming
armed
against
the
men
of
Iudah
to
require
Samson
of
them
.
Now
the
next
point
followeth
thereof
;
that
is
to
say
,
how
the
men
of
Iudah
,
being
sore
afraid
of
them
,
went
and
bound
Samson
,
to
deliuer
him
vnto
them
.
And
this
they
did
after
they
had
asked
of
them
why
they
came
against
them
,
and
they
had
answered
;
to
haue
Samson
brought
bound
vnto
them
.
The
which
they
went
about
immediately
,
as
shall
further
be
laid
out
in
the
11.
12.
and
13.
verses
.
But
the
men
of
Iudah
demaund
of
them
in
this
10.
verse
,
why
they
took
Vers
10.
vp
armour
against
them
,
seeing
they
(
according
to
agreement
with
them
)
submitted
themselues
to
them
,
and
paid
their
tribute
,
and
had
not
prouoked
them
by
rising
against
them
:
vpon
which
condition
,
they
had
promise
of
the
Philistims
that
they
should
enioy
peace
,
and
liue
without
feare
.
But
they
answered
for
themselues
,
by
pleading
how
Samson
had
spoiled
them
,
who
was
one
of
them
,
and
if
they
would
(
they
said
)
defend
his
doing
,
then
they
would
fight
and
make
warre
with
them
:
but
if
they
would
deliuer
him
bound
vnto
them
,
they
would
depart
:
for
they
would
(
they
said
)
do
vnto
him
,
as
he
had
done
vnto
them
.
They
of
Iudah
thought
they
had
great
wrong
offered
them
by
the
Philistims
,
Doct.
vers.
10.
whiles
they
themselues
did
none
to
them
:
for
they
did
not
defend
Samsons
fact
.
And
the
Philistims
thought
much
that
they
should
be
opposed
by
any
of
Iudah
,
they
hauing
made
peace
with
them
vpon
conditions
,
and
would
hurt
none
but
him
(
they
said
)
that
had
hurt
them
.
By
both
wee
learne
,
that
it
is
more
then
heathenish
,
and
a
thing
that
reasonable
men
doe
marueile
at
,
that
peaceable
and
innocent
people
,
who
giue
themselues
to
leade
an
harmelesse
life
,
should
be
hurt
by
any
,
and
that
they
should
not
bee
quiet
and
in
safety
by
them
with
whom
they
liue
,
and
to
whom
they
do
no
harme
.
So
saith
Salomon
;
Intend
no
euill
against
thy
neighbour
,
seeing
hee
doth
Pro.
3.
29.
dwell
without
feare
by
thee
.
And
they
who
enioy
such
peaceby
them
,
haue
that
earthly
benefit
that
God
alloweth
them
;
which
how
great
it
is
,
who
doth
not
know
?
But
on
the
contrary
,
the
vnpeaceable
(
for
the
most
part
)
doe
reape
the
fruit
of
their
vnquiet
liuing
,
answerably
.
For
it
must
be
granted
,
that
vnrighteous
people
,
and
such
as
shiftingly
hurt
&
wrong
others
,
procure
to
themselues
much
hatred
,
trouble
and
sorrow
;
and
the
breaking
out
of
men
that
way
,
doth
cause
the
exclamations
,
disquiets
and
complaints
that
are
in
all
places
.
But
God
doth
pay
such
home
,
and
requite
the
leaud
and
bad
dealings
of
vnconscionable
men
oft
times
in
this
life
,
causing
them
to
find
such
measure
as
they
offer
to
other
.
From
which
dealing
yet
how
farre
they
should
be
,
euen
this
teacheth
;
that
both
the
Philistims
,
and
they
againe
,
the
men
of
Iudah
,
do
claime
couenant
keeping
of
the
heathen
Philistims
,
and
challenge
them
for
the
breach
of
it
,
as
being
against
the
light
of
nature
.
And
how
much
more
should
Christians
keepe
couenants
which
they
haue
made
for
peace
one
with
another
,
howsoeuer
things
fall
out
,
and
not
breake
and
goe
from
them
dishonestly
,
when
by
Gods
prouidence
they
sustaine
some
hurt
thereby
.
Euen
as
wee
reade
in
the
Psalme
.
If
thou
hast
sworne
to
thy
neighbour
,
disappoint
him
not
,
though
thou
shouldest
lose
thereby
.
Sundry
Psal.
15
4.
are
the
bands
which
tye
men
(
otherwise
lawlesse
)
to
dutie
and
peace
.
The
generallest
is
the
common
band
of
humanity
.
Then
our
Baptisme
,
profession
,
the
Communion
(
for
so
we
call
that
Sacrament
)
and
among
some
,
Matrimony
,
consanguinity
,
affinity
,
friendship
,
partnership
,
neighbourhood
;
yea
the
law
or
comprimize
hath
bound
some
from
offering
violence
.
Here
are
lincks
enough
,
a
man
would
thinke
,
to
make
a
cord
not
easie
to
be
broken
:
but
where
a
boysterous
and
vnreasonable
spirit
,
nay
brutish
,
beareth
sway
,
what
is
there
,
either
holy
thing
or
ciuill
sufficient
to
containe
men
?
Euen
as
Samson
did
with
those
new
ropes
,
so
doe
these
with
such
bands
of
loue
and
amitie
,
shamelesly
and
at
once
,
breake
all
in
two
,
like
flax
.
But
here
an
end
of
this
.
Now
to
goe
forward
,
wee
haue
heard
that
the
men
of
Iudah
answered
Vers.
11.
the
Philistims
,
that
they
had
not
risen
vp
against
them
,
and
therefore
marueiled
why
they
came
to
make
warre
with
them
.
Whereupon
ariseth
a
Quest.
1.
question
,
whether
they
did
well
in
yeelding
so
to
the
Philistims
,
and
in
answering
them
so
,
to
wit
,
that
they
had
been
subiect
to
them
according
to
agreement
.
Also
,
whether
they
did
well
herein
,
in
offering
to
yeeld
Samson
to
them
?
And
now
(
as
is
said
in
this
verse
)
in
forsaking
him
their
countrey
man
and
auenger
,
nay
in
apprehending
and
binding
him
,
and
so
to
deliuer
him
into
their
hands
?
For
God
had
raised
him
vp
an
helper
vnto
them
,
his
people
,
against
their
enemies
:
and
should
they
be
so
vnthankfull
as
to
offer
him
,
their
Iudge
and
helper
,
into
their
enemies
hands
?
Againe
,
(
to
make
the
doubt
the
greater
)
it
was
said
in
verse
4
,
chapt.
14.
that
it
came
of
the
Lord
,
that
Samson
should
take
occasion
against
the
Philistims
,
that
he
might
sore
vexe
them
;
and
should
they
of
Iudah
then
helpe
them
to
cut
him
off
,
who
was
giuen
of
God
to
be
such
an
helper
to
them
?
And
whereas
he
was
not
so
openly
and
professedly
suffered
to
shew
himselfe
such
a
one
,
as
the
other
Iudges
did
;
Othniel
,
Ehud
and
the
rest
:
but
only
in
priuate
manner
to
vexe
them
,
as
they
gaue
him
occasion
,
To
this
the
answere
is
;
that
so
God
had
appointed
,
who
would
thereby
haue
the
enemies
curbed
,
and
their
force
weakned
,
for
the
ease
and
quiet
of
his
people
,
and
yet
he
would
not
giue
them
a
ful
deliuerance
,
whom
he
had
so
often
proued
to
be
vnfaithfull
and
vnthankfull
toward
him
.
I
say
therefore
that
hereupon
it
may
seeme
that
the
whole
course
of
the
words
and
deedes
of
the
men
of
Iudah
toward
Samson
,
was
faultie
and
euill
,
for
ought
that
hath
yet
been
said
to
the
contrary
,
and
their
yeelding
him
vp
to
the
Philistims
,
as
they
did
afterward
,
was
no
better
then
that
which
they
are
said
in
this
verse
to
haue
spoke
and
done
to
him
:
to
wit
,
that
they
went
so
speedily
about
the
apprehending
and
binding
of
him
,
and
so
sharply
rebuked
him
for
the
hurt
he
did
to
the
Philistims
,
whereas
they
fared
the
better
for
it
,
and
saw
it
was
to
the
easing
of
them
.
To
all
this
I
answere
,
that
it
is
not
certaine
that
the
men
of
Iudah
knew
Answ.
any
such
thing
that
Samson
was
giuen
them
to
auenge
them
of
the
Philistims
,
(
though
it
was
told
to
his
mother
by
the
Angell
in
the
13.
Chapter
,
verse
5.
)
and
that
may
bee
gathered
by
the
words
of
the
men
of
Iudah
to
Samson
,
when
they
spake
to
him
so
sharply
and
said
,
that
they
must
bind
him
,
and
so
deliuer
him
to
the
Philistims
:
which
had
been
absurd
for
them
to
speake
,
if
they
had
knowne
that
he
was
set
by
the
Lord
to
deliuer
them
.
Besides
,
God
gaue
them
no
commandement
to
breake
their
league
with
the
Philistims
,
which
they
had
made
with
them
,
being
brought
vnder
of
them
,
neither
had
hee
giuen
them
any
meanes
to
defend
them
by
violence
and
armes
against
them
,
therefore
they
were
to
commit
the
successe
to
God
:
and
it
cannot
be
laid
to
the
charge
of
the
men
of
Iudah
as
their
fault
,
that
they
did
so
to
Samson
in
deliuering
him
vp
into
the
Philistims
hands
,
notwithstanding
that
God
in
his
prouidence
had
called
Samson
to
be
their
auenger
.
And
wee
must
obserue
that
by
this
deliuerie
of
Samson
,
the
Lord
still
gaue
further
heart
as
also
opportunitie
to
him
to
afflict
these
Philistims
more
then
before
,
as
shall
appeare
in
the
fifteenth
verse
.
So
that
the
Lord
thus
carrying
the
businesse
,
wee
must
not
(
without
apparant
cause
)
condemne
the
fact
of
the
people
.
Yet
hereby
I
doe
not
altogether
cleere
them
from
blame
.
For
there
is
no
doubt
of
this
,
but
that
the
men
of
Iudah
were
too
much
afraid
of
the
Philistims
,
and
too
ready
to
keepe
themselues
from
danger
by
them
,
and
to
stay
them
from
making
warre
against
them
.
And
though
it
had
been
commanded
them
of
God
to
haue
kept
Samson
from
them
,
yet
seeing
it
had
been
with
the
perill
of
their
liues
,
it
is
like
enough
they
would
not
for
all
that
haue
done
so
,
but
would
haue
deliuered
him
vp
vnto
them
:
onely
indeed
they
are
the
lesse
to
be
charged
,
because
(
as
I
said
)
they
had
no
commandement
of
God
to
doe
so
,
which
excuseth
the
fact
,
but
not
them
,
because
they
looked
not
at
these
grounds
,
neither
were
guided
by
knowledge
.
So
then
thus
I
conclude
(
and
let
the
reader
marke
)
:
The
fact
of
the
people
of
Iudah
had
been
bad
and
grosse
,
if
they
had
left
Samson
to
shift
for
himselfe
,
against
an
expresse
commandement
from
God
,
and
if
he
had
bidden
them
to
take
Samson
for
their
helper
,
and
to
assist
him
:
for
then
they
ought
to
beleeue
,
that
hee
would
both
haue
directed
them
what
to
doe
,
and
would
also
haue
assisted
them
.
But
this
not
appearing
by
any
necessarie
proofe
,
they
are
onely
to
be
charged
for
this
,
that
they
proceeded
herein
vpon
sinister
causes
,
and
not
by
the
warrant
of
knowledge
;
as
appeares
by
their
fleshly
fearing
the
Philistims
,
because
they
were
strong
:
and
they
did
not
cleaue
to
Samson
in
this
respect
,
seeing
they
saw
not
that
they
were
like
to
be
eased
greatly
by
him
against
them
,
and
thereupon
were
so
ready
to
goe
about
to
apprehend
him
,
and
to
aske
him
what
hee
meant
to
prouoke
the
Philistims
against
them
,
they
being
yet
vnder
their
dominion
.
So
that
this
wee
may
learne
hereby
;
That
howsoeuer
God
promised
to
Doct.
vers.
11.
be
with
vs
in
all
our
waies
appointed
to
vs
by
him
to
walke
in
,
as
hee
did
to
these
men
of
Iudah
,
yet
if
we
cannot
doe
so
without
opposition
,
displeasure
and
resistance
by
men
,
wee
commonly
looke
,
as
they
did
,
to
the
strongest
side
,
with
fleshly
and
carnal
eyes
,
I
meane
,
to
the
power
of
man
,
and
not
of
God
,
and
so
we
soone
goe
out
of
the
way
:
which
is
not
like
to
be
without
our
great
hurt
.
And
yet
marueilous
it
is
to
see
,
what
slauish
mindes
are
in
vs
,
Note
.
that
how
plainly
soeuer
God
reueile
his
will
to
vs
,
in
and
about
any
particular
dutie
,
we
will
haue
an
hundred
shifts
and
excuses
why
we
cannot
(
as
we
say
)
but
indeed
dare
not
walke
in
the
approued
beaten
way
,
which
God
hath
laid
out
for
vs
.
No
tongue
is
able
to
expresse
the
innumerable
breaches
of
Gods
commandements
,
and
fearfull
sinnes
which
are
committed
thus
and
by
this
occasion
:
and
all
to
shunne
an
outward
and
temporary
danger
and
discommoditie
;
but
the
inward
violence
and
smarting
words
which
wee
make
in
our
consciences
thereby
we
doe
not
at
all
,
or
very
little
regard
them
:
which
therefore
arise
after
,
and
sometime
many
yeeres
after
to
trouble
,
yea
and
torment
vs
.
As
the
fact
of
Iosephs
brethren
did
vex
them
more
then
twenty
Gen.
42.
21.
yeeres
after
;
and
Dauid
was
sore
troubled
,
when
he
remembred
the
sinnes
Psal.
25
7.
of
his
youth
.
And
this
to
bee
true
both
Scripture
and
experience
teach
vs
,
that
while
men
runne
into
sinne
,
to
auoid
outward
trouble
and
danger
,
and
yet
make
nothing
of
it
when
they
haue
done
,
lest
they
should
too
much
disquiet
themselues
;
yet
that
God
doth
afterwards
make
their
doings
as
prickes
in
their
eyes
,
and
thornes
in
their
flesh
;
that
thereby
we
may
know
,
that
they
who
hold
vp
their
heads
most
iollily
after
their
sione
committed
,
as
though
nothing
were
amisse
with
them
,
shall
not
so
easily
goe
away
with
it
;
but
their
sinne
which
they
haue
made
their
dearling
,
shall
sting
them
in
their
bosomes
,
and
rise
vp
and
strangle
them
,
as
it
oft
doth
,
and
make
their
liues
wearisome
,
if
it
put
not
also
an
end
to
them
;
as
the
sinne
of
Zimry
and
Cosby
did
;
Corab
also
and
his
company
.
But
where
might
one
make
an
end
of
Numb.
25.
8.
Numb.
16.
32.
this
discourse
?
Looke
more
of
this
in
the
storie
of
Gedeons
demaund
of
the
men
of
Succoth
and
Penuel
,
and
in
this
Chapter
,
verse
6.
To
the
question
of
the
men
of
Iudah
,
demaunding
of
Samson
what
hee
meant
so
to
prouoke
the
Philistims
against
them
,
by
hurting
them
(
he
knowing
Vers.
11.
12
that
they
,
euen
all
their
land
,
were
vnder
them
,
and
subiect
to
them
)
he
answereth
them
;
As
they
haue
done
to
me
,
so
haue
I
done
to
them
;
meaning
,
according
to
my
charge
.
Samson
might
haue
been
like
,
if
hee
had
followed
carnall
reason
,
to
haue
fallen
vpon
them
,
for
that
they
knowing
him
to
haue
so
greatly
hurt
their
enemies
,
and
he
knowing
himselfe
to
be
their
Iudge
and
helper
,
saw
yet
that
he
was
so
roughly
dealt
with
by
them
:
for
they
might
seeme
to
deale
with
him
as
the
Hebrewes
dealt
with
Moses
;
Exod.
5.
21.
who
being
oppressed
by
Pharao
,
told
Moses
that
he
made
them
stinke
in
the
sight
of
Pharao
,
Samson
(
I
say
)
knowing
that
which
he
did
,
might
haue
bin
like
to
haue
slaine
these
men
of
Iudah
for
their
slauish
fearing
of
the
Philistims
,
and
for
their
sl●rh
and
dasterdlines
in
yeelding
to
them
,
and
setting
themselues
against
him
.
But
he
kindly
answered
them
,
and
told
them
gently
what
he
had
done
to
them
,
and
why
.
And
when
they
shewed
him
that
they
must
binde
him
,
and
carrie
him
to
the
Philistims
,
hee
rageth
not
against
them
,
neither
hurteth
them
,
he
only
requires
an
oath
of
them
(
and
vpon
that
condition
he
would
yeeld
himselfe
to
them
)
to
wit
,
that
they
would
not
kill
him
themselues
:
the
which
he
did
,
because
hee
loued
his
countrey
,
and
would
in
no
wise
shed
the
blood
of
any
of
his
citizens
;
which
(
yet
)
hee
saw
hee
must
doe
,
if
hee
should
fight
with
them
by
hand-blowes
.
Such
was
his
loue
to
them
,
that
he
would
rather
be
deliuered
to
his
enemies
,
then
that
his
countrey
for
his
cause
should
come
into
danger
:
and
his
faith
in
God
was
as
firme
and
constant
.
In
whose
mercie
he
trusting
,
doubted
not
to
commit
himselfe
to
his
enemies
and
to
defend
his
nation
from
them
with
the
perill
of
his
life
.
And
this
teacheth
,
that
we
should
haue
regard
of
other
,
as
well
as
of
our selues
,
in
so
much
that
though
we
haue
power
in
our
hands
to
hurt
them
,
yea
and
though
some
cause
be
offered
vs
to
deale
hardly
with
them
,
yet
wee
should
forbeare
,
and
rather
in
godly
wisedome
passe
by
an
offence
,
except
greater
euill
and
inconuenience
doe
come
thereby
.
For
(
alas
)
what
pleasure
should
we
take
in
seeing
euill
fall
vpon
our
brethren
,
when
we
might
haue
held
it
from
them
?
which
Iob
in
no
wise
would
Iob
31.
29.
be
brought
to
doe
.
And
as
we
should
euery
way
haue
regard
of
this
toward
our
neighbour
,
so
in
our
families
we
should
shew
this
wisedome
,
care
,
and
loue
toward
them
that
are
vnder
our
gouernment
.
For
the
Lord
sparing
vs
,
Note
.
where
we
haue
deserued
hard
measure
at
his
hands
,
nay
we
receiuing
many
and
continuall
blessings
from
God
,
why
should
wee
not
also
deale
well
with
other
?
So
Iob
gaue
his
seruants
leaue
to
plead
their
cause
,
and
hearkened
Iob
31.
13.
to
them
,
if
they
were
wronged
.
And
of
his
neighbours
hee
said
;
I
was
not
moued
with
ioy
when
euill
came
vpon
them
that
hate
me
,
neither
suffered
29.
30.
I
my
mouth
to
sinne
,
by
wishing
a
curse
to
their
soule
.
All
these
commendable
graces
in
Iob
are
condemnations
of
the
spitefull
and
malicious
,
who
glory
in
cruelty
against
other
,
and
seck
to
hurt
and
wrong
them
,
whom
See
Hester
10.
last
verse
.
they
should
kindly
regard
.
Nature
hath
engrauen
a
loue
in
vs
to
our
countrey
,
but
grace
must
season
,
ripen
,
and
direct
it
.
And
a
shame
it
were
for
Christians
to
come
short
of
Heathens
in
this
point
.
And
yet
there
are
memorable
examples
among
them
of
such
as
for
the
procurement
of
their
countreys
good
,
doubted
not
to
deuote
themselues
to
execrable
deaths
,
and
offer
themselues
of
their
own
accord
to
assured
slaughter
.
But
what
shall
I
say
of
this
nation
of
ours
?
Those
Decij
and
Marcus
Regulus
shall
rise
vp
in
iudgement
against
many
cursed
vipers
,
degenerate
miscreants
of
this
our
nation
,
who
(
hauing
some
of
them
more
bonds
to
obliege
them
to
loue
and
loyaltie
then
this
alone
,
I
meane
,
fauours
from
Prince
,
dignities
and
rewards
more
then
for
their
desert
)
yet
haue
attempted
and
taken
vp
armes
against
their
owne
parent
,
and
sought
to
shed
her
bowels
vpon
the
ground
:
some
out
of
pretensed
conscience
,
but
most
out
of
hellish
rancour
,
discontent
,
pride
,
and
vnthankfulnes
,
haue
raced
out
the
image
of
all
loue
,
dutie
,
or
allegiance
to
God
,
King
,
Religion
and
Nation
:
sorting
themselues
into
two
treacherous
rankes
of
runnagates
,
the
one
shrouding
themselues
as
souldiers
vnder
forreine
Popish
Princes
:
and
waiting
their
opportunitie
to
doe
mischiefe
:
the
other
creeping
into
Cloysters
,
and
there
taking
vpon
them
the
mark
of
Antichrist
the
Pope
,
the
deadly
enemie
of
our
Religion
and
State
,
and
renouncing
their
owne
countrey
and
seruice
thereto
,
to
the
end
that
they
may
returne
againe
and
worke
the
ruine
thereof
by
their
cursed
policie
.
But
to
leaue
th●se
and
shut
vp
the
poynt
,
let
Samson
teach
vs
,
both
Gouernours
,
Ministers
,
and
people
,
to
vnite
our
loue
to
our
nation
and
the
Church
of
God
therein
,
by
almeanes
wishing
her
peace
,
and
procuring
her
welfare
:
and
pray
God
that
they
may
more
and
more
doe
it
,
whom
it
concerneth
to
roote
out
all
aduersarie
power
which
might
threaten
it
.
As
wee
see
,
Paul
cannot
thinke
of
his
nation
,
but
he
bursteth
foorth
into
prayers
for
the
saluation
of
it
,
not
doubting
(
as
a
loyall
souldier
)
to
pledge
not
his
life
Rom.
9.
3.
onely
,
but
his
soule
for
it
.
And
Dauid
when
hee
beheld
his
people
standing
amazed
at
Goliah
,
breaketh
out
thus
;
What
is
this
vncircumcised
Philistim
,
1.
Sam.
17.
26.
that
he
thus
brayeth
against
God
,
and
the
hoste
of
Israel
?
Thus
let
it
be
with
vs
,
and
not
onely
content
our selues
with
that
common
loue
that
standeth
in
the
communion
of
peace
,
wealth
,
ease
,
pleasure
,
and
liberties
:
for
then
the
least
discontent
for
the
want
thereof
may
preuaile
so
farre
,
as
to
cause
vs
to
forsweare
all
religious
or
ciuil
interest
in
her
that
begat
and
nourished
vs
.
The
oath
that
he
required
of
them
,
was
for
the
securing
of
him
;
for
hee
Verse
12.
thought
himselfe
safe
if
he
had
an
oath
from
them
,
that
they
would
not
kill
him
:
because
then
hee
doubted
not
,
but
that
hee
should
breake
his
bands
,
and
escape
the
hands
of
the
Philistims
,
and
vex
them
againe
.
This
his
example
teacheth
vs
to
take
heed
how
wee
commit
our selues
into
the
hands
of
men
,
and
whom
we
cannot
safely
trust
;
and
such
as
are
not
faithfull
to
God
,
except
wee
haue
good
securitie
for
our
so
doing
,
(
yea
though
they
make
shewes
of
friendship
and
loue
)
but
much
more
when
they
bewray
themselues
to
be
such
.
Neither
hang
we
the
peace
of
our
conscience
vpon
men
;
for
they
that
haue
none
themselues
,
will
not
tender
and
regard
vs
,
but
put
vs
to
our
shirts
.
Looke
in
the
former
chapter
more
at
large
hereof
.
And
here
wee
see
,
that
men
venture
their
liues
vpon
the
securitie
of
an
oath
.
He
putteth
his
life
into
their
hands
,
when
they
had
sworne
they
would
not
kill
him
.
So
the
Gibeonites
thought
themselues
safe
,
when
the
Princes
of
Israel
had
sworne
to
grant
them
their
liues
:
and
Rahab
was
satisfied
,
when
Iosh.
9.
15.
the
Spies
had
promised
her
by
an
oath
,
that
they
would
saue
her
and
her
fathers
Iosh.
2.
12.
house
,
when
they
came
to
take
Iericho
the
citie
wherein
she
dwelt
.
Such
an
account
hath
been
made
of
an
oath
,
euen
among
the
Heathens
;
as
hath
been
noted
in
the
storie
of
Iphtah
and
the
men
of
Gilead
,
chapter
11
,
verse
11.
)
by
the
like
occasion
.
Therfore
most
fearefull
it
is
,
that
such
as
goe
for
Christians
breake
and
goe
from
their
oath
which
they
haue
made
to
witnes
their
faithfulnes
to
their
brethren
,
putting
their
trust
in
them
;
wheras
their
bare
word
ought
to
haue
tyed
them
:
much
more
this
condemnes
such
as
lay
vnconscionable
oathes
on
people
,
and
vrge
them
to
sweare
to
that
,
which
is
in
no
wise
to
be
vrged
vpon
them
.
Now
they
did
as
they
had
said
to
him
,
I
meane
,
they
bound
him
with
Vers.
13.
two
new
cords
,
and
brought
him
downe
from
the
rock
:
loe
,
thus
they
dealt
with
him
,
and
deliuered
him
into
their
enemies
hands
.
Now
in
that
they
were
constrained
thus
to
bring
him
bound
to
them
,
euen
as
a
sheepe
to
the
shambles
,
(
and
as
if
men
should
deliuer
their
dogges
to
the
wolues
)
and
so
must
bee
depriued
of
such
a
great
benefit
as
hee
had
been
to
them
almost
twentie
yeeres
,
in
deliuering
them
from
the
oppression
of
the
Philistims
,
(
God
giuing
them
no
commandement
to
assist
him
:
)
note
wee
,
that
it
falleth
out
many
times
,
that
wee
must
(
and
cannot
auoide
it
)
be
depriued
(
the
case
so
requiring
)
of
our
best
helpes
and
meanes
of
our
health
,
peace
,
libertie
,
and
other
commodities
.
And
God
will
haue
vs
feele
the
smart
thereof
,
to
make
vs
know
our selues
the
better
.
And
how
ought
this
to
bring
vs
out
of
loue
with
our
speciall
sinnes
,
which
are
the
causes
hereof
,
or
of
like
vnquietnes
and
distraction
in
our
liues
?
And
if
we
desire
to
keepe
the
best
things
wee
haue
,
to
our
comfort
,
then
let
vs
offer
violence
to
such
our
sins
,
as
loosnes
,
inconstancie
,
hollow-heartednes
,
wilfulnes
,
stoutnes
,
worldlines
,
or
to
any
other
as
they
shall
sit
more
neere
vs
.
Touching
this
fruite
of
sinne
,
wee
haue
had
occasion
to
speake
often
,
and
through
this
booke
.
The
men
of
Iudah
to
shew
their
diligence
,
and
to
purge
themselues
from
Vers.
14.
blame
with
the
Philistims
,
brought
Samson
from
the
rock
bound
vnto
them
in
that
place
Lehi
before
mentioned
,
nigh
the
borders
of
the
Philistims
,
and
yeelding
him
vp
so
into
their
hands
,
at
least
going
about
so
to
do
:
(
for
else
,
if
he
had
escaped
before
they
saw
him
bound
,
and
before
they
had
receiued
him
into
their
custody
,
they
might
haue
been
thought
to
deale
fraudulently
with
the
Philistims
,
and
not
to
haue
bound
him
,
)
I
say
when
they
brought
him
to
them
,
in
that
manner
,
I
meane
fast
bound
,
they
shouted
with
a
great
noise
for
ioy
:
so
glad
they
were
,
when
they
had
him
their
enemie
,
so
neere
them
,
euen
in
their
hands
,
and
(
as
they
thought
)
past
escaping
.
Behold
heere
the
ioy
of
the
wicked
,
wherein
it
consisteth
,
and
how
it
is
Doct.
caused
.
In
a
word
,
when
their
desire
is
accomplished
;
howsoeuer
it
bee
:
as
in
the
apprehending
of
a
great
enemy
of
theirs
,
(
as
heere
it
was
with
the
Philistims
,
when
they
had
got
Samson
bound
)
so
in
their
aduancement
,
in
feasting
,
in
play
,
vaine
pleasure
,
and
such
like
.
But
as
for
good
things
,
as
the
certainty
of
the
fauour
of
God
,
the
assurance
of
eternall
life
,
other
heauenly
tidings
of
the
Gospell
,
the
setting
vp
of
the
kingdome
of
Christ
,
or
the
ouerthrow
of
idolatry
or
some
great
sinne
,
finally
in
holding
and
keeping
a
good
conscience
(
which
yet
is
continuall
feasting
)
they
know
they
cannot
Prou.
15.
15.
Note
.
reioyce
in
these
.
Whereby
a
man
may
iudge
more
certainely
of
their
estate
to
Godward
,
then
the
Physitian
may
of
the
state
of
his
patients
disease
,
by
feeling
his
pulse
.
And
to
speake
as
the
truth
is
,
what
resting
is
in
such
ioy
,
how
lawfull
soeuer
the
things
are
in
which
they
reioyce
?
but
a
sudden
sorrow
may
follow
as
greatly
stinging
and
tormenting
them
,
or
such
as
will
at
least
a
while
after
Note
.
vndoubtedly
take
hold
of
them
,
in
this
changeable
world
(
if
no
other
way
)
by
losing
and
forgetting
that
which
caused
such
reioycing
.
And
these
moods
and
passions
)
which
are
as
meere
extremities
,
as
the
noonetide
is
to
midnight
)
are
nothing
beseeming
the
faithfull
seruants
of
God
,
but
doe
vtterly
disguise
them
,
who
haue
learned
to
take
vp
their
delight
in
the
other
things
holy
and
heauenly
,
which
I
haue
last
mentioned
,
and
such
like
:
and
in
their
reioycings
in
and
about
these
outward
to
bee
carried
alwaies
in
a
meane
,
and
with
measure
.
And
because
I
know
,
that
vpon
that
which
I
haue
now
saide
,
it
will
answere
these
demands
and
questions
,
whether
it
be
vnlawfull
to
reioyce
in
such
lawfull
things
as
God
giueth
men
to
enioy
in
this
life
,
as
victory
ouer
enemies
,
promotion
,
wealth
,
and
such
like
:
I
answere
,
no
,
as
I
said
before
:
so
as
withall
we
desire
and
resolue
to
make
right
vse
of
them
,
so
farre
as
wee
know
how
,
or
may
learne
:
but
to
rest
in
them
is
vnlawfull
,
for
that
were
1.
Tim.
6.
17.
to
trust
in
them
,
which
is
idolatry
.
Also
to
exceed
in
reioycing
for
hauing
them
,
is
to
take
away
our
ioy
from
better
things
,
if
we
haue
any
,
or
to
hinder
it
,
that
there
may
be
none
;
of
which
fault
to
be
conuinced
,
Iob
in
no
wise
could
abide
it
.
I
thinke
it
not
vnfit
heere
,
(
though
I
might
bring
hither
Iob
31.
25.
his
owne
words
,
which
doe
cleerely
shew
that
hee
was
a
paterne
of
rightly
enioying
riches
(
to
set
downe
the
obseruation
of
the
right
learned
Father
Master
Beza
concerning
this
point
.
Hee
well
weighing
the
story
of
Iob
and
his
practise
this
way
,
speaketh
thus
of
him
about
this
thing
.
Iob
(
saith
he
)
lost
his
goods
without
any
great
griefe
,
therfore
he
enioyed
them
when
he
had
them
,
without
any
great
loue
.
Thus
wee
haue
heard
in
this
second
part
,
how
the
Philistims
preuailed
thus
far
to
the
satisfying
of
themselues
in
seeking
reuenge
vpon
Samson
,
that
they
caused
the
men
of
Iudah
to
bring
him
bound
vnto
them
,
to
their
great
reioycing
.
Now
followeth
the
third
part
of
this
Chapter
,
wherein
we
shall
see
how
flitting
and
short
this
their
ioy
was
.
THE
EIGHTIE
ONE
SERMON
ON
THE
XV.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
third
part
of
the
Chapter
.
Vers.
14.
And
the
spirit
of
the
Lord
came
mightily
vpon
him
,
and
the
cords
that
were
vpon
his
armes
became
as
flax
that
was
burnt
with
fire
,
and
his
bands
loosed
from
off
his
hands
.
15.
And
hee
found
a
new
iaw
bone
of
an
Asse
,
and
put
forth
his
hand
,
and
tooke
it
,
and
slew
a
thousand
men
therewith
.
16.
And
Samson
said
,
With
the
iaw
bone
of
an
Asse
,
heapes
vpon
heapes
,
with
the
iaw
bone
of
an
Asse
haue
I
slaine
a
thousand
men
.
17.
And
it
came
to
passe
when
he
had
made
an
end
of
speaking
,
that
he
cast
away
the
iaw
bone
out
of
his
hand
,
and
called
that
place
Ramath-Lehi
.
THe
summe
of
the
words
which
I
haue
now
set
downe
is
briefly
this
,
that
first
Samson
broke
his
bands
:
after
The
summe
.
that
,
hee
slew
a
thousand
of
them
:
and
lastly
,
gaue
a
name
to
the
place
accordingly
.
To
proceed
first
with
this
other
part
of
the
14.
verse
,
for
the
former
part
was
spoken
of
in
the
former
Sermon
,
it
is
said
concerning
the
first
of
these
three
points
,
that
while
the
Philistims
were
shouting
for
ioy
at
the
deliuering
of
Samson
bound
vnto
them
:
the
spirit
of
the
Lord
strengthened
him
in
such
wise
,
that
he
did
as
easily
breake
the
cords
,
as
if
the
fire
had
burned
flax
.
Wherein
still
let
vs
marke
,
that
the
Lord
is
said
to
giue
strength
to
Samson
,
that
we
may
see
that
he
was
with
him
,
and
assisted
him
in
all
the
great
acts
that
he
did
against
the
Philistims
.
Which
many
in
reading
the
story
not
marking
,
do
not
vnderstand
it
,
but
take
it
amisse
,
as
though
Samson
had
done
all
that
he
did
against
them
,
cruelly
and
spitefully
;
when
(
yet
)
all
may
easily
see
,
that
strength
and
rare
courage
and
labour
,
which
hee
had
not
of
himselfe
,
were
requisite
for
the
doing
of
the
things
that
hee
did
,
if
hee
had
been
neuer
so
malicious
.
And
so
in
all
the
Doct.
1.
duties
that
we
performe
,
to
the
magnifying
of
the
Gospel
,
and
our
holy
profession
of
it
,
more
then
other
doe
attaine
vnto
,
let
vs
looke
that
the
Lord
set
vs
about
them
,
and
goe
before
vs
in
them
by
his
word
,
and
be
the
perswader
of
vs
thereto
by
his
spirit
,
(
whereby
onely
wee
are
inabled
.
)
that
so
neither
fancy
,
nor
moode
,
and
passion
may
be
said
to
leade
vs
therein
:
which
may
easily
come
to
passe
in
the
doing
of
good
things
;
as
by
the
like
occasions
I
haue
often
obserued
.
And
heere
it
is
very
profitable
to
note
,
how
short
and
momentanie
the
2
greatioy
of
the
Philistims
was
at
the
beholding
of
Samson
bound
:
forloe
,
the
Lord
vnbound
him
immediately
,
and
so
turned
al
their
ioy
into
as
great
sorrow
.
This
may
be
learned
here
,
how
flitting
the
reioycings
of
such
are
as
be
not
guided
by
the
spirit
of
God
,
but
follow
their
fleshly
humour
therein
;
the
best
of
them
are
fickle
and
momentany
,
yea
euen
the
pleasantest
of
them
Eccles.
7.
6.
as
the
cracking
of
thornes
vnder
a
pot
.
Onely
this
caueat
I
would
haue
the
reader
to
obserue
,
that
what
I
speake
of
these
vncircumcised
Philistims
in
this
&
the
next
point
,
I
applie
not
vnto
their
particular
condition
(
being
not
enlightened
,
but
destitute
of
all
feeling
of
their
misery
,
or
sinne
,
)
but
I
take
occasion
by
the
iust
iudgement
of
God
vpon
them
for
other
sinnes
against
their
knowledge
,
to
put
all
bad
persons
in
mind
of
the
woe
which
hangeth
ouer
them
for
their
vnbeleefe
,
wilfull
louing
of
darkenesse
more
then
light
,
Ioh.
3.
19.
and
the
seuerall
sinnes
issuing
thence
,
and
by
name
the
abuse
of
earthly
blessings
.
And
this
I
say
of
all
such
;
The
wicked
flourisheth
(
as
Dauid
faith
)
like
the
greene
bay
tree
,
that
doth
not
as
other
trees
cast
or
change
her
leafe
,
no
Psal.
37.
35.
36.
not
in
winter
:
so
doth
their
iollity
appeare
aboue
other
mens
:
nay
it
seemeth
in
the
eyes
of
fooles
,
to
be
such
,
that
they
liue
(
as
they
suppose
)
in
a
little
paradise
:
and
yet
within
a
while
there
is
no
remainder
or
token
of
any
such
thing
left
behinde
,
but
desolation
onely
and
confusion
to
be
seene
,
but
of
their
estate
to
Godward
,
as
a
secret
I
cease
to
speake
of
.
Nabal
swimming
in
wealth
,
did
make
a
feast
as
the
feast
of
a
King
,
and
his
heart
was
merrie
with
wine
,
but
about
ten
daies
after
,
he
was
taken
from
all
,
1.
Sam.
25.
37.
and
died
;
and
his
heart
died
the
next
morning
,
after
he
heard
he
should
die
,
and
hee
was
like
a
stone
,
when
his
wife
told
him
what
had
been
intended
against
him
.
And
how
was
Hamans
heart
lifted
vp
by
his
aduancement
and
great
fauour
with
the
King
?
So
that
he
could
not
containe
himselfe
,
but
he
Ester
5.
12.
must
needs
tell
forth
to
his
friends
,
what
prosperitie
he
had
;
and
yet
he
had
as
good
hold
of
it
,
as
can
be
enioyed
in
this
world
,
being
backed
and
vpholden
by
the
mightiest
that
was
in
the
land
vnder
God
.
But
how
soone
was
all
his
honour
laid
in
the
dust
,
and
his
ioy
ended
with
most
bitter
anguish
and
torment
?
The
Scriptures
and
experience
are
full
of
such
examples
.
Hee
that
hath
liued
and
obserued
the
courses
of
those
,
who
in
diuers
ages
haue
seemed
most
happie
of
other
of
their
condition
,
and
haue
most
giuen
themselues
,
as
their
state
and
place
would
giue
them
leaue
,
to
take
the
vtmost
of
their
liberty
in
the
merriments
of
the
world
,
(
and
yet
what
haue
they
been
,
but
play
and
other
vaine
pleasure
taking
in
pampering
the
body
with
eating
and
drinking
,
company
keeping
with
such
as
themselues
b●●
,
or
in
gathering
wealth
,
and
such
like
)
they
(
I
say
)
who
haue
marked
such
things
,
what
haue
they
seene
but
this
,
how
soone
they
haue
been
taken
from
them
all
,
neuer
looking
for
it
,
not
thinking
of
it
,
and
yet
others
oft
fearing
it
,
and
many
of
Note
.
them
in
such
manner
plucked
from
all
,
as
if
a
man
would
say
.
God
would
haue
all
to
marke
and
speake
of
it
.
For
if
Salomon
could
finde
nothing
in
all
Eccles.
2.
11.
his
royalties
,
dignities
,
and
pleasures
,
but
vanitie
and
vexation
,
doe
other
comming
after
him
,
looke
to
find
better
then
be
euer
could
?
no
,
this
world
affordeth
no
better
.
So
that
it
may
iustly
grieue
him
,
that
knoweth
that
all
such
shall
come
to
feareful
iudgement
,
who
haue
made
these
fading
and
deceiueable
pleasures
Eccles.
11.
9.
their
greatest
ioy
,
to
thinke
they
haue
been
no
wiser
,
but
to
trifle
out
their
pretious
time
,
in
which
they
might
haue
taken
so
much
good
;
I
meane
,
they
might
haue
sucked
out
of
the
Gospell
true
comfort
here
,
and
saluation
Note
.
afterward
for
euer
.
And
this
is
the
right
vse
that
should
bee
made
of
this
doctrine
,
to
wit
,
of
the
momentanie
ioy
of
the
godlesse
and
irreligious
in
this
world
,
that
wee
should
seeke
durable
ioy
,
and
that
which
is
also
most
sound
and
sauorie
,
namely
,
the
assurance
of
Gods
fauour
heere
on
earth
,
(
till
wee
enioy
it
most
perfectly
in
heauen
;
)
and
a
Christian
and
godly
life
,
which
is
the
only
sweet
companion
and
guide
,
that
leadeth
vs
thither
.
The
first
of
the
three
things
in
this
third
part
,
wee
haue
now
heard
,
and
Vers.
15.
16.
The
sense
.
that
was
,
how
he
brake
the
double
cord
wherewith
he
was
tied
.
The
second
is
set
downe
in
these
two
verses
,
namely
,
that
when
hee
had
escaped
out
of
their
hands
,
yet
it
was
so
farre
off
,
that
all
they
who
were
there
present
could
apprehend
him
againe
,
that
he
slew
a
thousand
of
those
Philistims
,
there
gathered
together
to
see
him
,
&
reioyce
at
the
bringing
of
him
thither
bound
.
But
ye
will
aske
how
he
could
doe
so
,
being
but
one
alone
,
and
yet
naked
also
and
vnfurnished
of
weapons
;
I
say
,
the
Lord
,
as
we
haue
heard
,
strengthened
him
:
and
for
weapon
,
though
he
had
none
,
a
new
and
moist
iaw-bone
of
an
Asse
by
Gods
prouidence
lay
by
,
which
he
tooke
vp
,
and
made
that
serue
for
the
purpose
,
as
if
it
it
had
been
sword
,
staffe
,
or
other
weapon
.
And
when
hee
had
slaine
them
,
hee
shewed
what
heapes
hee
had
made
with
so
slight
a
helpe
or
instrument
.
Heere
we
see
that
these
Philistims
lately
so
exceedingly
ioyfull
,
did
not
onely
lose
their
ioy
,
but
their
liues
also
.
And
this
may
tell
vs
yet
a
heauier
Doct.
vers.
15.
thing
then
the
former
.
For
it
teacheth
,
that
for
the
most
part
,
looke
what
fearefull
and
blind
estate
the
blind
and
bad
people
liue
in
,
and
chuse
to
repose
themselues
in
,
in
the
same
they
continue
for
the
most
part
,
and
end
their
daies
.
For
is
there
almost
any
place
left
for
amendment
?
Therfore
the
Apostle
saith
;
The
wicked
and
the
deceiuer
wax
worse
and
worse
,
and
when
they
crie
peace
,
peace
,
and
all
things
are
safe
,
then
commeth
destruction
suddenly
2.
Tim.
3.
13.
1.
Thes.
5.
3.
vpon
them
,
before
they
be
aware
,
as
the
trauell
vpon
a
woman
with
child
,
and
they
shall
not
be
able
to
auoide
it
.
When
the
rich
man
in
the
Gospell
reioyced
most
in
that
he
had
,
he
was
Luk.
12.
20.
nearest
a
wofull
end
.
So
Baltazzer
when
he
was
drinking
wine
merrily
with
his
Princes
and
Concubines
,
in
the
vessels
of
the
Temple
,
then
the
fearfull
Dan.
5.
27.
hand
writing
appeared
on
the
wall
,
hauing
this
meaning
,
God
hath
finished
thy
kingdome
.
So
Agag
.
And
as
such
liue
,
so
they
die
.
Although
I
denie
1.
Sam.
15.
33.
not
,
but
God
,
where
it
pleaseth
him
,
can
giue
a
new
hart
,
where
it
is
sought
,
and
cause
such
vanity
to
bee
distasted
,
as
wherein
men
haue
delighted
,
and
worke
found
reioycing
instead
thereof
.
Therefore
chuse
wee
the
best
delights
,
and
so
the
longer
we
hold
them
,
the
soundlier
wee
shall
enioy
them
,
vntill
we
keepe
them
vnto
our
end
.
Another
thing
that
he
did
,
was
,
that
when
he
had
slaine
an
heape
,
he
correcteth
Vers.
16.
17.
himselfe
,
when
hee
smote
them
on
both
sides
with
the
iaw-bone
,
they
preasing
about
to
take
him
;
and
he
saith
,
two
heapes
,
or
many
:
as
if
he
should
haue
said
;
heapes
vpon
heapes
had
been
slaine
by
him
.
And
seeing
hee
knew
that
God
gaue
him
the
strength
thereto
,
hee
being
a
godly
man
,
Iudg.
15.
18.
why
doth
he
vtter
these
words
,
but
that
al
might
see
and
acknowledge
what
a
great
worke
God
had
wrought
by
him
,
and
that
by
a
weake
meane
,
euen
with
the
iaw
bone
of
an
Asse
?
To
teach
vs
,
that
where
the
Lord
will
haue
vs
execute
iustice
without
pitie
vpon
euill
doers
,
we
must
not
faint
,
nor
be
negligent
to
doe
his
commandement
vpon
them
,
as
Samson
did
here
,
Ioshua
before
on
Achan
,
Ehud
vpon
the
King
of
Moab
,
and
Shamgar
on
the
Philistims
.
Iosh.
7.
25.
Iudg.
3.
21.
&
3●
.
God
will
haue
the
wicked
smart
for
their
trespasses
openly
committed
;
to
smart
(
I
say
)
by
men
according
to
the
weight
and
hainousnesse
of
them
,
and
vtterly
forbiddeth
foolish
pity
to
be
shewed
in
such
a
case
;
according
to
the
saying
of
Salomon
:
It
is
an
abomination
to
iustifie
the
wicked
.
Prou.
17.
15.
The
like
may
be
said
against
that
foolish
pity
which
ariseth
in
vs
,
when
wee
behold
Gods
immediate
hand
vpon
them
,
and
yet
wee
ought
not
then
for
all
this
to
insult
ouer
them
:
but
we
must
ascribe
honour
to
God
,
with
those
24.
Elders
in
the
Reuelation
,
and
Dauid
vpon
the
death
of
Nabal
.
Reuel.
5.
14.
1.
Sam.
25.
39.
Vers.
17.
Now
followeth
the
third
point
,
that
as
Samson
honoured
God
in
shewing
what
hee
had
done
by
him
,
in
slaying
heapes
of
men
,
euen
a
thousand
,
so
he
added
this
thereto
;
that
he
gaue
a
name
to
the
place
where
hee
did
it
,
as
a
memoriall
thereof
,
that
all
posterity
comming
after
,
might
know
vnto
the
end
of
the
world
,
what
great
things
God
did
for
his
people
against
their
enemies
.
The
name
of
it
he
called
Ramath-Lehi
;
as
if
he
should
haue
said
,
the
lifting
vp
of
a
iaw-bone
,
which
remaineth
as
a
monument
of
Gods
mighty
worke
by
him
euen
to
this
day
.
Thus
,
and
by
this
meanes
Gods
seruants
haue
praised
him
in
times
past
,
as
in
the
booke
of
Numbers
,
Ioshua
and
other
,
is
to
bee
seene
,
as
well
as
other
times
by
songs
and
dances
,
that
wee
all
may
marke
and
remember
his
benefits
and
great
workes
,
and
praise
him
among
the
generations
following
,
to
the
quickening
and
comforting
of
his
people
,
and
the
feare
of
his
enemies
;
although
not
in
the
same
manner
that
some
haue
done
in
ages
past
.
But
of
this
before
,
once
or
twice
.
The
fourth
part
of
the
Chapter
.
Vers.
18.
And
he
was
sore
athirst
,
and
called
on
the
Lord
,
and
said
,
Thou
hast
giuen
this
great
deliuerance
into
the
hand
of
thy
seruant
:
and
now
shall
I
die
for
thirst
,
and
fall
into
the
hand
of
the
vncircumcised
?
19.
But
God
claue
an
hollow
place
that
was
in
the
iaw
,
and
there
came
water
thereout
,
and
when
he
had
drunke
,
his
spirit
came
againe
,
and
he
reuiued
:
wherfore
he
called
the
name
thereof
En-hakkoreh
,
which
is
in
Lehi
vnto
this
day
.
20.
And
he
iudged
Israel
in
the
daies
of
the
Philistims
twentie
yeeres
.
NOw
followeth
the
fourth
and
last
part
of
this
Chapter
:
wherein
is
shewed
,
The
summe
.
what
an
exceeding
great
thirst
Samson
had
after
the
slaughter
of
these
Philistims
,
and
that
he
prayed
to
God
,
and
he
giue
him
water
,
so
that
he
reuiued
:
and
so
he
praised
God
there
.
And
〈…〉
time
that
hee
iudged
Israel
,
is
in
the
last
place
adioyned
and
set
downe
,
●●ch
was
twentie
yeres
.
By
this
thirst
of
his
,
the
Lord
would
haue
him
to
know
himselfe
,
and
to
be
held
vnder
,
lest
by
that
which
hee
had
done
to
the
Philistims
,
hee
might
haue
been
lifted
vp
aboue
that
which
was
meet
.
Thus
he
dealeth
with
his
;
intermixing
his
chastisements
with
blessings
,
that
both
they
may
be
held
in
humility
by
the
one
,
and
yet
may
haue
sufficient
encouragement
to
abide
Note
.
constantly
in
a
good
course
,
and
not
forget
the
Lord
and
become
high
minded
,
as
they
are
easily
brought
to
bee
by
the
other
,
to
wit
,
his
benefits
.
And
thus
the
Lord
saw
good
to
deale
euen
with
Paul
himselfe
,
who
was
buffeted
2.
Cor.
12.
7.
by
Satan
,
when
hee
had
been
listed
vp
to
the
third
heauen
by
the
rauishing
of
Gods
spirit
:
yet
hee
had
that
humour
remaining
in
him
,
which
needed
setling
and
cooling
,
that
his
ioy
might
be
kept
within
holy
lists
and
bounds
.
And
the
same
I
haue
noted
in
that
famous
accident
of
Iphtah
his
daughter
:
Iudg.
11.
35.
whom
God
set
on
to
abase
him
,
that
hee
might
proceed
on
to
the
triumph
more
soberly
.
Wee
must
thinke
Gods
seruants
are
deare
to
him
,
when
hee
sticketh
not
to
bereaue
them
of
their
preciousest
delights
,
to
the
end
they
may
hold
their
delight
in
him
,
and
not
turne
their
sweetnesse
into
bitternes
,
I
meane
,
their
holy
reioycing
,
into
fleshly
presumption
.
The
reason
hereof
Note
.
is
,
because
else
God
cannot
trust
vs
in
the
businesse
he
sets
vs
about
,
except
hee
giues
vs
coolings
and
abasements
to
consume
the
superfluity
of
our
hypocrisie
,
conceitednesse
of
our selues
,
pride
and
security
:
which
are
as
vnfit
dealers
in
heauenly
matters
,
as
Nadab
and
Abihu
their
strange
fire
was
to
kindle
Leuit.
10.
1.
incense
or
offer
sacrifice
withall
.
And
secondly
,
the
Lord
honoreth
many
of
his
deare
seruants
(
whose
faith
and
setlednesse
in
grace
,
and
freedome
from
such
grosse
staines
hee
is
priuie
vnto
)
by
giuing
them
the
proofe
of
their
patience
,
vprightnesse
and
humility
,
presently
after
the
exercise
of
their
thankfulnesse
and
reioycing
:
that
so
the
crosse
suddenly
comming
vpon
great
blessings
,
or
deliuerances
,
they
may
approue
themselues
soundly
religious
,
in
that
they
are
fit
to
goe
vnder
the
one
without
murmuring
,
as
well
as
they
vsed
the
other
without
foolish
lightnesse
and
vaine
glory
.
And
it
is
a
rare
gift
for
a
man
by
his
wise
carriage
vnder
such
kind
of
afflictions
,
to
shew
,
that
hee
waited
for
his
abasement
,
euen
in
the
greatest
welfare
,
as
Iob
,
in
the
height
of
his
prosperity
looked
for
his
change
.
Whereas
the
common
sort
of
professors
,
if
God
endow
and
furnish
them
with
any
priuiledge
aboue
others
;
as
good
successe
and
thriuing
in
the
world
,
victory
ouer
their
aduersary
in
sute
of
Law
,
credit
and
good
account
,
either
for
labour
in
the
the
Ministery
,
or
for
profession
of
the
Gospell
,
liberty
to
heare
the
Word
,
and
to
enioy
the
Sabbaths
,
fellowship
of
the
faithfull
,
or
the
like
;
they
presently
are
sicke
of
a
spirituall
Plurasie
,
and
rankenesse
of
corrupt
blood
,
which
if
God
(
by
some
sudden
change
)
abate
not
,
would
soone
oppresse
them
.
And
this
nurture
wee
should
all
learne
,
that
wee
may
keepe
compasse
in
our
liues
,
and
neither
turne
to
the
right
hand
,
nor
to
the
left
,
which
is
a
Note
.
great
portion
,
and
sauoureth
of
much
grace
and
godly
wisedome
.
For
if
we
swell
,
know
wee
for
certainty
,
that
God
will
pull
vs
downe
,
and
lest
wee
should
faint
and
be
loden
with
trouble
to
our
discouragement
,
hee
will
put
vnder
his
hand
in
due
time
to
lift
vs
vp
againe
.
And
if
wee
regard
to
bee
guided
by
his
word
,
his
handie
worke
and
corrections
shall
bee
fewer
,
or
more
fauourable
,
and
fruitfull
in
vs
.
As
for
hypocrites
and
time
seruers
,
God
vseth
no
such
discipline
toward
them
,
but
lets
them
fall
from
one
extremity
into
another
.
See
that
I
haue
said
of
this
in
the
eleuenth
Chapter
.
In
that
this
extreme
thirstines
did
not
breed
in
him
murmuring
against
God
,
for
that
he
who
had
done
him
such
seruice
,
should
now
be
suffered
to
2
miscarrie
,
as
it
were
,
and
to
fall
into
the
hands
of
Gods
enemies
,
as
they
fell
into
his
;
it
is
to
admonish
vs
,
that
we
should
beware
of
that
sinne
of
impatience
,
and
breaking
out
against
God
when
we
are
crossed
,
(
as
wee
are
too
prone
and
ready
to
doe
)
as
though
he
must
helpe
and
deliuer
vs
when
wee
would
,
or
else
he
doth
vs
great
wrong
:
euen
as
Mary
in
the
want
of
wine
at
the
marriage
,
looked
vnwisely
that
Christ
should
prouide
it
by
miracle
by
Iohn
2.
3.
and
by
.
Nay
rather
,
let
vs
know
that
we
are
euer
vnprofitable
,
and
that
God
seeth
we
haue
need
oft
times
to
be
spurred
forward
,
and
therfore
with
Samson
,
Dauid
,
and
other
his
people
it
behoueth
vs
to
sue
humbly
to
him
,
that
so
his
helpe
may
be
the
more
sweete
vnto
vs
when
it
commeth
:
and
that
we
thinke
not
our selues
too
good
to
waite
vpon
him
patiently
,
but
rather
with
importunitie
call
vpon
him
in
the
meane
season
.
We
make
a
good
shift
while
the
Lord
spares
vs
;
but
if
once
he
lay
his
hand
vpon
vs
,
then
we
verifie
that
which
Satan
spake
falsely
of
Iob
,
that
is
,
we
curse
him
to
his
face
.
Iob
2.
5.
Not
vnlike
in
this
to
him
,
that
seeing
himselfe
and
his
hoste
in
perill
by
thirst
,
murmured
,
saying
;
What
?
hath
the
Lord
brought
three
Kings
together
2.
King
.
3.
10.
and
their
armies
to
destroy
them
?
And
the
like
was
his
behauiour
after
in
the
famine
,
of
which
we
reade
,
2.
King
.
6.
So
the
Israelites
in
their
returne
2.
King
.
6.
30.
31.
from
Egypt
,
of
whom
the
Prophet
complaineth
,
Psal.
95.
And
these
(
the
more
is
the
pitie
)
are
our
presidents
which
we
follow
(
yea
euen
in
pettie
trials
)
rather
then
Iob
,
who
in
the
middest
of
his
miseries
,
was
so
far
from
Iob
1.
22.
charging
God
foolishly
,
that
he
blessed
him
,
and
reioyced
in
suffering
tentation
,
as
S.
Iames
saith
,
are
blessed
:
and
therefore
as
wee
heare
of
his
patience
,
so
we
see
what
end
the
Lord
gaue
him
.
Farre
are
wee
from
considering
Iam.
1.
12.
Iam.
5.
11.
that
our
owne
sinne
being
the
cause
why
we
suffer
,
we
may
well
bow
our
shoulders
to
beare
our
affliction
.
Or
,
that
he
who
sent
one
,
might
haue
sent
tenne
,
and
set
them
on
tenne
times
deeplier
,
and
might
haue
begun
Note
.
sooner
.
But
this
I
haue
oft
vrged
by
occasion
of
shewing
what
the
power
of
faith
is
in
the
well
bearing
the
crosse
;
without
which
patience
is
a
stranger
.
He
vpholdeth
and
strengtheneth
his
prayer
by
two
maine
and
strong
pillars
,
that
hee
might
be
confident
that
God
would
heare
him
.
One
was
3
the
acknowledging
of
his
power
and
mercie
in
the
late
victorie
:
for
thus
he
saith
;
Thou
(
O
Lord
)
grantedst
by
thy
seruant
this
great
preseruation
to
thy
people
.
The
second
,
this
:
I
am
thy
seruant
,
and
in
this
businesse
against
the
Philistims
I
haue
done
thy
worke
,
which
thou
settest
me
about
,
therefore
leaue
me
not
now
to
this
reproch
.
And
this
,
with
that
in
the
last
verse
,
that
he
is
said
to
haue
iudged
Israel
,
doe
still
proue
that
God
in
all
this
resisting
the
Philistims
,
did
appoint
him
to
it
,
and
that
hee
is
not
to
be
blamed
as
a
priuate
man
,
that
did
rashly
and
furiously
take
it
in
band
,
as
some
more
ignorant
and
hastie
then
wise
,
will
be
bold
to
iudge
.
Our
instruction
is
from
hence
twofold
:
first
,
that
the
remembring
of
Gods
former
benefits
and
fauour
doe
adde
great
force
to
,
and
cause
much
feruencie
in
our
prayers
,
(
this
being
added
,
that
wee
quench
not
the
same
by
any
sinne
committed
against
conscience
)
for
then
we
may
be
sure
God
will
heare
vs
,
as
he
hath
done
oft
before
.
And
here
that
of
the
Apostle
hath
Rom.
5.
4.
place
,
Experience
bringeth
hope
,
which
maketh
not
ashamed
:
because
God
is
not
changed
,
and
therefore
wee
suing
to
him
feruently
as
in
times
past
,
may
rest
the
better
perswaded
:
but
the
forgetfulnes
of
Gods
former
kindnesse
,
and
our
vnthankfulnes
,
doth
on
the
contrary
as
much
weaken
and
coole
our
prayers
.
For
we
can
nothing
so
confidently
looke
for
help
from
God
,
whom
by
nature
wee
are
afraid
of
,
as
when
wee
daily
remember
his
former
kindnesse
,
and
that
it
abides
for
euer
towards
vs
:
and
yet
(
which
is
Ioh.
15.
9.
much
to
bee
pitied
)
few
awake
out
of
this
drowsie
forgetfulnes
and
vnthankfulnes
wherein
they
lie
.
By
this
wee
see
,
that
it
standeth
euery
Christian
very
much
vpon
,
to
hold
his
confidence
and
comfort
in
the
promises
of
God
,
whereby
hee
may
stay
himselfe
and
be
vpholden
in
his
trials
,
till
God
giue
a
good
issue
.
For
why
?
The
benefit
hereof
doth
not
onely
reach
to
the
present
time
,
but
prepareth
him
also
for
all
crosses
in
time
to
come
,
to
entertaine
and
beare
them
the
better
.
Because
his
experience
formerly
,
being
ioyned
with
this
,
That
the
arme
of
the
Lord
is
not
shortned
,
makes
euery
new
triall
seeme
more
tollerable
.
Isai.
59.
1.
Whereas
hee
that
vpon
occasion
of
each
sudden
and
vnwelcome
trouble
,
fetcheth
help
rather
from
his
head
,
then
his
heart
,
and
falleth
rather
to
contriue
fleshly
shifts
,
how
to
auoid
or
ease
him
of
his
distresse
,
(
like
Saul
in
getting
him
a
Musitian
to
heale
him
of
a
troubled
conscience
)
then
to
meditate
1.
Sam.
16.
17.
of
God
his
former
mercies
;
doth
make
euery
new
crosse
more
heauie
to
himselfe
then
other
.
I
confesse
,
such
haue
an
expetience
,
but
it
is
like
their
hope
,
neither
shall
helpe
them
.
For
thus
they
argue
:
Such
a
sicknesse
I
recouered
of
,
therefore
I
looke
to
breake
this
too
.
Loe
,
their
experience
breedeth
a
rotten
confidence
in
them
,
and
makes
them
presume
of
that
which
often
they
faile
of
;
and
when
they
faile
,
they
are
either
like
Iehoram
,
very
lions
;
or
as
Nabal
,
meere
blockes
.
The
case
is
plaine
;
They
digge
to
themselues
pits
which
will
hold
no
water
,
but
forsake
the
Lord
and
their
Ierem
2.
13.
Iona.
2.
●
.
owne
peace
,
for
a
vaine
conceit
;
and
as
Ionah
saith
,
While
they
embrace
lying
vanities
,
they
forsake
their
owne
mercie
,
whereof
they
haue
no
promise
.
And
so
at
length
that
is
verified
of
them
which
is
written
by
the
Prophet
,
Though
they
escape
a
Beare
,
yet
a
Lion
shall
deuoure
them
:
yea
and
often
that
which
they
least
feare
shall
be
their
vndoing
.
Now
this
caueat
let
me
Amos
3.
19.
adde
to
the
doctrine
,
lest
I
be
mistaken
.
I
say
not
that
a
Christians
experience
breedes
hope
of
the
selfesame
outward
issue
and
manner
of
deliuerance
Note
.
out
of
his
trouble
,
which
hee
hath
before
time
found
.
Neither
durst
the
three
children
in
the
third
of
Daniel
,
expresly
auouch
that
God
would
worke
a
miracle
for
their
deliuerie
;
and
yet
they
had
faith
neuerthelesse
to
Dan.
3.
17.
beleeue
that
he
would
bring
them
well
thorow
:
which
I
speake
to
controle
the
phantastical
spirits
of
some
,
who
affirme
that
the
not
recouerie
of
a
disease
(
as
it
might
be
the
plague
)
is
the
fruit
alway
of
vnbelief
.
If
we
could
beleeue
the
promise
(
say
they
)
in
Psalme
,
we
should
not
feare
that
sicknesse
,
nor
dye
thereof
.
Contrariwise
let
vs
know
,
that
the
act
of
faith
is
euer
carried
according
to
the
qualitie
of
the
promise
.
Pauls
faith
was
not
expresly
carried
to
beleeue
,
That
the
pricke
in
his
flesh
should
be
remoued
,
and
yet
he
had
experience
2.
Cor.
12.
7.
of
many
deliuerances
)
but
that
Gods
grace
should
bee
sufficient
.
And
he
beleeuing
this
had
the
fruite
of
his
former
experience
,
because
hee
obtained
an
equiualent
supplie
.
This
be
said
by
occasion
of
the
first
prop
of
Samsons
prayer
,
to
wit
,
the
rehearsing
of
Gods
former
goodnesse
:
the
second
followeth
,
that
he
was
his
4
seruant
,
and
had
done
his
worke
in
that
his
great
labour
against
the
Philistims
.
And
by
this
we
must
know
,
that
it
is
a
thing
very
materiall
to
be
able
to
proue
our selues
Gods
seruants
.
For
by
what
right
can
we
else
claime
any
place
in
his
house
,
otherwise
then
as
strangers
?
But
if
we
be
so
,
then
we
doe
him
faithfull
seruice
(
as
the
Apostle
saith
,
his
seruants
yee
are
to
whom
ye
obey
)
yea
and
that
wee
performe
ioyfully
and
without
feare
all
our
daies
,
(
for
Rom.
6.
16.
it
is
not
a
seruice
in
name
,
but
perfect
freedome
indeed
)
and
so
doing
wee
may
claime
the
benefit
of
seruants
,
that
is
,
protection
.
The
Angels
had
this
title
to
be
called
the
seruants
of
God
.
And
as
he
said
Heb
1.
14.
he
was
his
seruant
:
so
particularly
he
shewed
that
he
was
so
in
this
:
for
he
said
,
I
haue
not
pleased
my selfe
,
nor
serued
mine
owne
humour
in
killing
these
Philistims
;
but
I
did
thy
worke
,
and
fought
thy
battailes
:
Euen
so
in
our
particular
actions
,
wee
are
to
looke
to
be
guided
by
God
,
to
proue
that
we
are
in
the
state
of
seruants
,
and
not
hangbyes
:
and
then
we
may
be
able
with
boldnes
to
say
,
we
haue
a
good
conscience
in
all
things
,
and
where
we
are
accused
,
yet
to
be
at
peace
,
else
God
might
also
discharge
himselfe
of
his
promise
vnto
vs
.
It
is
no
small
priuiledge
(
as
I
haue
noted
elsewhere
)
that
whiles
we
are
well
occupied
,
wee
may
boldly
sue
to
God
for
blessing
.
And
so
did
Samson
here
.
For
if
earthly
masters
tye
themselues
to
prouide
sustenance
for
their
seruants
,
not
looking
that
they
should
be
troubled
with
the
care
of
any
thing
,
saue
their
labour
;
then
with
what
boldnes
might
Samson
here
call
vpon
the
Lord
,
that
he
might
not
perish
for
thirst
,
being
in
the
heat
of
his
worke
?
For
it
might
else
haue
turned
to
the
dishonour
of
the
Lord
,
to
suffer
him
to
miscarrie
for
want
.
Oh
that
men
would
trie
the
Lord
in
this
,
and
commit
their
waies
to
him
in
well-doing
,
to
see
if
he
would
not
effect
their
good
desires
,
and
else
let
them
not
wonder
that
he
seeme
an
hard
master
to
them
.
Now
followeth
the
substance
of
his
prayer
,
and
that
was
,
that
he
hauing
5
imployed
himselfe
to
glorifie
Gods
name
,
might
not
be
deliuered
into
the
hands
of
the
vncircumcised
:
and
hee
saith
further
;
I
being
set
by
thee
(
O
Lord
)
to
iudge
ouer
thy
people
,
suffer
me
not
to
come
into
their
hands
and
power
,
contrary
to
that
which
thou
promisedst
to
me
,
till
I
had
fulfilled
thy
worke
.
So
wee
should
be
earnest
with
the
Lord
that
wee
may
not
liue
nor
dye
to
the
dishonour
of
his
name
:
but
to
bee
kept
(
if
it
may
bee
)
from
iust
reproch
.
Such
requests
can
none
make
,
that
set
themselues
on
worke
without
God
:
though
they
counterfeit
,
or
make
great
florishes
,
as
Ioab
did
.
See
2.
Sam.
10.
12.
2.
Sam.
10.
And
whereas
ye
will
obiect
,
that
he
did
yet
fall
into
reprochfull
euils
afterward
,
for
all
this
his
prayer
:
the
answere
thereto
is
,
that
he
neglected
the
nourishing
of
the
grace
that
hee
did
now
pray
in
;
and
further
answere
will
by
more
fit
occasion
be
made
hereto
,
in
the
next
chapter
:
therefore
I
will
deferre
it
to
that
place
.
When
Samson
had
made
his
prayer
thus
,
in
his
extreame
thirst
,
the
Lord
,
Vers.
19.
The
summe
.
as
it
is
manifest
in
this
verse
,
caused
water
to
come
foorth
of
the
hollow
place
of
the
iaw
,
breaking
out
of
the
tooth
,
which
stood
therein
,
and
so
hee
drunke
and
was
reuiued
.
And
therefore
he
gaue
a
name
to
the
thing
done
accordingly
,
calling
it
,
the
Fountaine
of
him
that
prayed
.
By
this
that
the
Lord
heard
Samsons
prayer
,
and
rather
gaue
him
water
extraordinarily
,
then
he
should
perish
;
it
teacheth
the
same
to
vs
,
that
rather
then
we
shall
miscarrie
,
he
will
prouide
for
vs
,
though
we
know
not
,
neither
see
how
.
As
he
sed
Eliah
by
the
rauens
,
and
the
good
widow
with
the
increase
1.
King
.
17.
5.
2.
King
.
4.
7.
of
her
little
oyle
,
till
it
paid
her
debt
,
and
maintained
her
and
hers
,
and
preserued
Ionah
in
the
fishes
belly
,
and
against
all
likelihood
brought
him
safe
to
land
.
So
God
hath
many
waies
to
comfort
his
,
and
vphold
their
estate
,
and
he
is
as
willing
as
he
is
able
to
doe
it
,
and
that
by
his
extraordinarie
prouidence
,
rather
then
they
should
faile
.
And
if
he
see
it
not
expedient
alwaies
to
doe
so
;
yet
he
doth
more
for
them
a
great
deale
,
then
if
he
gaue
them
their
desire
;
for
hee
worketh
in
them
contentation
and
other
grace
:
and
sooner
shall
the
stones
of
the
streete
bee
turned
into
loaues
of
bread
,
and
the
water
of
their
wels
into
drinke
,
before
they
shall
perish
euen
here
,
vnlesse
he
doe
better
things
for
them
.
Cleaue
wee
therefore
to
him
inseparably
,
and
be
we
not
remoued
from
our
stedfast
confidence
in
him
,
for
he
that
hath
said
it
,
will
also
doe
the
same
.
But
this
point
commeth
often
to
hand
.
Of
this
water
Samson
drunk
,
and
was
reuiued
againe
,
being
neere
to
death
2
before
,
as
in
this
verse
appeareth
.
Whereby
wee
may
see
these
two
things
:
One
,
that
thirst
is
a
most
deadly
and
intollerable
paine
,
as
wee
may
well
see
by
the
thirst
that
our
Sauiour
complained
of
on
the
crosse
,
for
it
is
reckoned
Ioh
19
28.
as
one
part
of
his
paine
.
And
as
thirst
is
,
so
is
hunger
:
by
either
of
which
to
dye
,
is
,
as
a
lingering
,
so
a
most
wearisome
and
grieuous
death
.
Like
vnto
the
which
seeing
there
are
many
other
kindes
of
death
,
wee
may
see
from
how
many
deaths
,
and
those
most
painfull
,
God
keepeth
vs
.
For
we
might
easily
miscarrie
both
this
way
,
as
Samson
was
like
to
doe
,
and
by
infinite
other
waies
,
if
God
did
but
hold
backe
his
helping
hand
.
Which
is
the
more
to
condemne
our
blockish
vnthankfulnes
,
who
neuer
or
seldome
reckon
vp
,
as
daily
we
should
,
such
benefits
and
deliuerances
among
other
,
neither
are
thankfull
for
them
.
And
seeing
hunger
and
thirst
are
so
biting
and
painfull
,
and
nakednesse
like
both
,
we
must
be
pitifull
to
such
distressed
people
,
and
moued
with
bowels
and
compassion
toward
them
:
remembring
Christs
words
,
I
was
hungrie
,
and
ye
gaue
me
meate
,
&c.
Matth.
25.
35.
The
other
thing
heere
,
is
,
what
a
small
refreshing
did
preserue
Samsons
life
,
euen
a
little
water
in
so
homely
a
manner
prouided
for
him
,
as
wee
see
here
mentioned
,
did
comfort
and
reuiue
him
.
What
should
this
teach
vs
,
but
that
wee
should
marke
how
many
comfortable
refreshings
wee
enioy
from
God
,
(
in
comparison
of
the
which
,
this
was
meane
and
small
)
without
the
which
we
should
haue
been
much
distempered
in
our
bodies
,
and
thereby
vnquiet
and
vnsetled
in
our
mindes
also
?
as
meate
in
our
hunger
,
drinke
in
our
thirst
,
rest
after
wearinesse
,
case
and
asswagement
of
paine
and
diseases
.
All
which
,
while
we
be
pinched
with
them
,
doe
better
teach
vs
,
how
much
the
freedome
from
them
is
to
be
accounted
of
.
Oh
a
little
intermission
from
the
paine
of
the
stone
,
the
anguish
and
extremitie
of
the
gowre
,
or
the
like
diseases
,
how
doe
wee
price
it
?
euen
farre
aboue
much
treasure
that
cannot
be
valued
.
O
then
,
when
we
bee
free
from
all
kinds
thereof
for
a
season
,
yea
and
loden
with
benefits
also
,
on
the
other
side
,
to
make
out
liues
comfortable
,
Psal.
68.
19.
(
both
grace
and
other
good
things
)
which
makes
them
all
sauory
;
what
(
thinke
we
)
should
wee
yeeld
vnto
the
Lord
for
them
?
Therefore
Samson
gaue
a
name
to
that
place
also
,
as
he
did
before
to
the
other
,
according
to
the
occasion
offered
;
to
testifie
his
thankes
to
God
for
hearing
his
prayer
,
by
sending
him
water
in
his
exceeding
thirst
,
in
which
he
was
neer
vnto
death
.
The
doctrine
out
of
this
place
hath
been
taught
before
sundry
times
;
and
last
of
all
,
out
of
the
17.
verse
.
Onely
this
I
wish
might
bee
annexed
to
the
doctrine
of
thankesgiuing
that
it
bee
continued
,
and
specially
for
that
great
deliuerance
from
the
feare
of
euerlasting
torment
,
that
it
bee
continued
all
our
life
long
.
As
in
the
song
of
Zacharias
wee
are
taught
that
God
will
giue
Luk.
1.
74.
grace
thereto
.
And
great
reason
there
is
that
wee
should
doe
so
,
seeing
wee
reape
and
enioy
the
fruit
thereof
all
our
life
long
.
But
this
other
thing
out
of
this
place
I
will
not
omit
,
and
that
from
the
name
of
the
place
,
which
hee
gaue
.
For
hee
calling
it
the
fountaine
of
him
4
that
prayed
,
meaning
,
which
God
extraordinarily
prouided
for
him
,
when
he
prayed
to
him
in
his
thirst
;
it
teacheth
vs
,
not
onely
what
rare
effects
and
fruites
spring
of
feruent
prayer
,
as
S.
Iames
saith
(
that
feruent
prayer
auaileth
Iam.
5.
16.
much
)
and
as
we
finde
,
that
thereby
wee
obtaine
grace
against
daily
sinne
and
corruption
:
but
also
,
when
such
fruit
is
obtained
of
God
by
vs
,
it
should
well
appeare
,
as
it
did
by
Samsons
leauing
a
memoriall
of
his
thankfulnesse
in
the
place
.
So
much
more
should
we
,
who
doe
not
once
,
but
oft
,
yea
and
that
in
one
day
,
receiue
many
blessings
(
as
effects
of
our
prayers
)
from
God
;
wee
should
(
I
say
)
let
those
places
bee
witnesses
of
our
remembring
Gods
kindnesse
,
there
so
plentifully
shead
vpon
vs
.
That
if
such
places
could
speak
,
they
should
be
well
able
to
testifie
,
that
we
had
not
been
barren
nor
silent
in
yeelding
praises
vnto
him
there
.
And
this
not
our
houses
onely
,
and
chambers
Note
.
should
witnes
,
but
our
gardens
,
&
the
fields
,
yea
and
the
high
waies
,
by
which
we
haue
so
often
passed
safely
&
without
danger
,
should
do
the
like
.
Now
for
the
shutting
vp
of
the
Chapter
,
the
holy
story
addeth
this
,
that
for
the
space
of
twentie
yeeres
,
while
the
people
were
vnder
the
dominion
Vers.
20.
of
the
Philistims
,
Samson
did
continue
in
his
place
iudging
Israel
,
that
is
,
helping
them
,
and
vexing
the
other
;
whereby
wee
may
gather
,
that
although
the
Israelites
were
not
freed
out
of
their
hands
altogether
,
yet
they
had
many
great
calamities
kept
from
them
,
by
meanes
that
Samson
was
euer
in
the
way
,
and
at
hand
,
to
crosse
and
disquiet
them
.
And
therein
we
are
to
marke
,
that
the
Lord
hauing
oft
deliuered
his
people
,
and
yet
seeing
them
to
reuolt
from
him
after
,
and
not
to
bee
better
for
it
;
hee
holds
them
vnder
now
the
longer
,
and
yet
he
lessened
their
bondage
,
and
made
it
the
more
tolerable
by
the
helpe
they
had
by
Samson
.
We
may
hereby
learne
,
that
seeing
we
,
when
we
haue
liberty
,
peace
,
and
other
blessings
,
and
also
inlargements
from
affliction
,
doe
not
yeeld
to
the
Lord
the
fruit
that
is
answerable
to
so
great
kindnesse
of
his
,
and
that
also
looked
for
at
our
hands
,
but
wee
forget
it
,
and
wax
vnprofitable
,
yea
and
Luk
17.
17.
grieue
the
Lord
with
our
returning
to
our
old
euill
course
againe
;
therfore
he
doth
the
longer
and
the
straitlier
hold
vs
vnder
with
one
crosse
and
trouble
after
another
,
and
wee
either
haue
not
so
good
meanes
to
come
out
of
them
,
as
he
would
else
giue
vs
;
or
we
profit
not
by
them
,
as
some
of
his
worthie
Note
.
seruants
doe
;
neither
enioy
sweet
and
comfortable
daies
as
wee
might
doe
,
and
that
with
his
good
liking
;
for
all
the
which
wee
may
thanke
our selues
.
And
it
is
his
great
mercy
that
it
is
no
worse
with
vs
.
But
take
we
heed
that
we
tempt
not
God
still
in
such
manner
,
that
while
hee
looketh
for
grapes
,
wee
bring
forth
wild
grapes
;
that
wee
lie
not
in
our
Esa.
5.
2.
sinnes
,
which
we
cannot
be
ignorant
,
that
they
doe
much
displease
him
,
for
God
will
not
be
mocked
.
As
he
left
heere
vpon
this
people
a
long
continued
bondage
,
so
will
hee
deale
with
vs
,
as
hee
hath
done
heretofore
;
namely
,
that
although
he
haue
taken
the
heauie
yoke
of
bondage
from
the
necke
of
his
people
in
this
land
,
I
meane
subiection
to
Idolatry
and
Poperie
,
yet
hee
Note
.
will
leaue
matter
of
sorrow
enough
by
scattering
the
most
part
in
ignorance
,
and
without
good
and
diligent
teachers
and
guides
,
&
cast
the
spirit
of
bondage
vpon
the
rest
.
Euen
as
he
dealt
heere
with
this
people
who
were
vnder
the
Philistims
a
long
time
,
that
is
,
before
Samson
was
borne
,
and
all
the
time
till
he
grew
to
be
able
to
set
vpon
them
,
and
all
the
twentie
yeres
while
he
iudged
Israel
,
and
so
continued
after
that
.
Yea
and
hee
will
punish
vs
yet
Leuit
26.
21.
seuen
times
more
,
if
we
continue
in
our
euill
course
.
And
let
vs
obserue
a
farre
different
manner
of
God
his
visiting
the
godly
,
and
his
punishing
the
wicked
.
The
people
heere
by
their
breaches
of
couenant
and
daily
reuolts
from
God
were
faine
to
bee
inured
to
affliction
,
and
particularly
to
bee
in
seruitude
to
such
as
hated
them
:
and
yet
because
the
Lord
had
chosen
them
from
among
all
nations
,
to
be
a
peculier
people
vnto
himselfe
;
therefore
his
eye
could
not
see
their
misery
,
but
hee
must
needs
pitie
them
,
and
euen
then
when
hee
could
not
but
bridle
them
,
hee
must
needs
prouide
that
their
bondage
may
be
tolerable
.
Wee
may
thanke
our selues
for
any
straitnesse
and
trouble
that
befals
vs
:
but
in
that
wee
see
any
light
of
comfort
through
a
creuis
,
or
haue
any
breathings
and
relaxation
,
it
is
Gods
indulgence
:
who
thereby
sheweth
that
he
could
bee
content
the
rod
were
burnt
,
and
might
not
be
vsed
at
all
,
forasmuch
as
he
is
content
to
shake
it
ouer
vs
only
,
when
as
he
might
beate
vs
with
many
stripes
.
And
to
say
the
truth
,
he
holdeth
vs
vnder
rather
to
preuent
greater
offences
,
and
sorer
punishments
for
time
to
come
,
then
deale
with
vs
after
and
according
to
our
former
and
past
transgressions
.
Let
this
teach
vs
to
be
waile
and
bee
humbled
for
our
hollow
and
false-hearted
dealing
with
God
in
our
promises
of
amendment
,
and
for
our
formall
thankesgiuing
for
the
blessings
wee
enioy
,
and
for
that
wee
retaine
no
more
fruit
thereof
,
but
become
as
bad
or
worse
afterward
,
as
euer
we
were
before
.
And
let
vs
chuse
rather
by
a
sound
and
well
ordered
course
to
enioy
the
constant
feeling
of
Gods
loue
,
and
the
fruition
of
his
blessing
,
then
by
our
breaking
out
,
to
cloud
and
blemish
our
Ioh.
15.
10.
owne
happinesse
by
the
mixture
of
many
vnwelcome
afflictions
.
And
againe
,
let
it
serue
to
alleniate
and
qualifie
our
rebellious
nature
,
which
commonly
deemeth
that
God
hath
quite
hidden
his
face
from
vs
,
if
all
goe
not
currant
and
smooth
with
vs
,
as
in
time
past
.
For
why
?
The
fauour
of
God
is
not
like
to
his
displeasure
,
because
sinne
is
not
like
obedience
:
but
is
it
not
much
,
that
in
the
middest
of
displeasure
,
and
when
he
hath
been
so
oft
prouoked
by
vs
,
he
forgetteth
not
to
shew
mercy
to
vs
?
whereas
if
we
looke
to
the
wicked
,
we
shall
finde
that
it
is
nothing
so
with
them
:
for
neither
doth
the
Lord
exercise
them
with
afflictions
alway
,
to
restraine
them
;
but
suffereth
1.
Sam.
2.
25.
them
to
goe
on
to
perdition
:
or
if
he
doe
punish
them
,
yet
he
sweetens
not
the
crosse
to
them
,
but
smites
them
in
wrath
,
and
giues
them
euen
here
Mat.
27.
3.
a
taste
of
that
eternall
displeasure
of
his
,
which
they
shall
feele
endlesly
and
easelesly
hereafter
.
THE
EIGHTIE
TWO
SERMON
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
Vers.
1.
Then
went
Samson
to
Azzah
,
and
saw
there
an
harlot
and
went
in
vnto
her
.
2.
And
it
was
told
to
the
Azzahites
,
Samson
is
come
hither
,
and
they
went
about
,
and
laid
wait
for
him
all
night
,
in
the
gate
of
the
City
,
and
were
quiet
all
the
night
,
saying
,
Abide
till
the
morning
early
,
and
we
shall
kill
him
.
3.
And
Samson
slept
till
midnight
,
and
arose
at
midnight
,
and
tooke
the
doores
of
the
gates
of
the
City
and
the
two
posts
,
and
lift
them
away
with
the
barres
,
and
put
them
vpon
his
shoulders
,
and
carried
them
vp
to
the
top
of
the
mountaine
that
is
before
Hebron
.
THe
summe
of
this
Chapter
is
thus
much
.
The
Philistims
The
summe
of
the
Chapter
.
hauing
been
oft
plagued
by
Samson
,
as
in
part
wee
haue
heard
,
they
laid
for
him
to
kill
him
.
And
they
hearing
that
he
was
at
Azza
or
Gazza
as
it
is
called
,
(
one
of
their
chiefe
Cities
)
they
set
watch
for
him
in
the
night
to
take
him
,
but
were
disappointed
.
After
that
they
vsed
meanes
in
another
place
,
and
there
they
apprehended
him
,
and
cruelly
handled
him
,
and
made
themselues
pastime
in
bringing
him
before
them
to
be
scorned
and
laughed
at
,
till
at
the
last
,
he
pulled
down
the
house
vpon
the
chiefe
Princes
of
the
Philistims
,
and
many
of
the
people
,
being
met
together
to
sport
themselues
,
and
laugh
at
him
,
in
beholding
him
their
great
enemy
so
disguised
and
abased
,
and
so
there
he
lost
his
life
with
them
.
The
first
part
of
the
Chapter
sheweth
how
Samson
escaped
the
hands
of
The
parts
the
Philistims
lying
in
watch
for
him
at
AZza
,
and
this
to
the
4.
verse
.
The
second
declareth
how
at
another
time
they
laying
waite
for
him
,
tooke
him
at
the
house
of
Delilah
in
the
valley
of
Sorek
,
to
the
21.
verse
.
The
third
part
sheweth
their
entreatie
,
euen
their
cruell
handling
of
Samson
,
after
they
had
apprehended
him
,
and
what
came
thereof
,
to
the
end
of
the
Chapter
.
The
first
part
of
the
Chapter
.
IN
this
part
is
shewed
how
Samson
came
to
this
City
AZza
,
and
there
went
into
the
house
of
an
harlot
:
which
being
heard
of
by
the
Citizens
,
they
The
summe
of
the
first
3.
verses
laid
wait
for
him
,
but
tooke
him
not
:
(
for
to
the
great
disappointing
of
them
)
hee
at
midnight
tooke
the
posts
of
the
gates
vpon
his
shoulders
,
and
carried
them
to
the
top
of
a
mountaine
,
in
the
land
of
Israel
,
betwixt
Hebron
and
the
Azzahites
.
Heere
moreparticularly
it
being
said
that
he
seeing
in
the
City
a
woman
Vers.
1.
which
was
an
harlot
,
)
for
so
the
Hebrew
word
is
to
bee
translated
heere
,
though
it
signifie
also
a
victualler
)
he
went
in
to
her
:
which
phrase
is
as
much
as
that
hee
being
not
her
husband
,
had
vnlawfull
companie
with
her
;
as
in
chapter
15.
1.
that
phrase
of
speech
is
taken
for
the
companying
of
husband
and
wife
together
,
as
also
in
many
other
places
it
doth
appeare
;
so
that
it
is
cleare
,
that
Samson
in
this
first
verse
is
said
to
haue
vnlawfull
companie
with
an
harlot
,
neither
is
there
any
shew
of
reason
to
take
it
otherwise
,
against
the
signification
of
the
phrase
,
as
that
he
saw
a
victualler
,
&
went
in
to
her
,
that
is
,
into
her
house
:
for
their
houses
were
knowne
to
bee
for
the
receiuing
of
passengers
by
some
signes
,
or
report
,
&
not
by
meeting
the
victuallers
in
the
streets
,
and
so
accompanying
them
home
.
Sure
it
is
,
that
this
was
an
harlot
,
whose
house
he
went
into
,
and
he
went
in
thither
to
an
ill
end
,
euen
to
haue
company
with
her
(
as
I
haue
said
)
in
an
vnlawfull
manner
:
therefore
to
seeke
any
other
exposition
to
salue
the
matter
,
is
needlesse
.
Doct.
vers
1.
It
hath
been
well
seene
in
this
storie
,
that
Samson
(
notwithstanding
some
faults
)
was
one
of
the
deere
seruants
of
God
,
as
also
,
it
is
confirmed
that
hee
was
so
in
the
Epistle
to
the
Hebrewes
.
And
yet
now
behold
,
hee
is
snared
Heb.
11
32.
with
an
harlot
,
nay
made
drunke
with
that
which
was
pretious
to
him
,
and
deceiueable
in
her
.
This
is
wondred
at
,
and
raiseth
doubtfull
thoughts
of
heart
in
many
of
Gods
weake
people
,
to
see
a
man
so
beloued
of
God
as
hee
was
,
to
be
left
to
himselfe
to
fal
so
shamefully
.
They
desire
therfore
to
know
how
this
should
come
to
passe
,
that
Samson
,
otherwise
so
good
a
man
,
should
be
thus
bereaued
of
his
former
good
mind
at
this
time
,
yea
so
disguised
,
and
become
so
vnlike
himselfe
,
and
that
in
so
short
a
time
after
hee
had
serued
God
so
commendably
in
the
former
Chapter
,
vers.
16.
&c.
and
that
he
who
could
ouercome
,
and
by
his
strength
slew
a
thousand
at
one
time
,
and
that
without
weapon
,
should
become
so
impotent
,
thus
to
bee
ouercome
of
a
poore
sillie
woman
,
yea
of
an
harlot
.
But
it
teacheth
,
that
such
a
thing
may
possibly
befall
the
deere
seruants
of
God
.
Such
frailty
they
are
subiect
to
,
and
such
corruption
remaineth
still
in
them
,
that
they
may
possibly
forget
God
for
the
time
,
(
a
fearefull
thing
to
thinke
of
,
)
and
the
holy
estate
they
are
in
,
and
bee
soone
carried
by
occasion
from
their
steadfastnesse
in
faith
,
knowledge
,
and
other
grace
to
such
fearfull
sinnes
,
and
thereby
it
was
that
Samson
fell
into
this
sinne
of
whoredome
,
his
heart
not
being
armed
against
vncleannesse
,
nor
he
vpholden
in
his
former
chastnesse
and
grace
.
And
therefore
let
vs
know
,
that
the
people
of
God
(
as
Dauid
,
Salomon
,
Ionah
,
2.
Sam.
11.
4.
1.
King
.
11.
4.
Ionah
1.
3.
and
others
did
giue
too
good
proofe
of
)
haue
not
God
his
grace
so
pinned
to
their
sleeues
,
but
that
they
may
possibly
fall
either
into
this
,
or
other
reprochfull
and
foule
sinnes
,
partly
by
the
forementioned
meanes
,
and
partly
by
the
inward
suggestion
of
the
heart
,
giuing
liberty
thereto
;
besides
this
,
that
there
are
many
other
outward
occasions
and
prouocations
among
which
they
walke
,
with
bad
examples
,
whereto
Note
.
they
are
in
danger
of
being
fashioned
and
made
like
to
them
,
which
may
first
teach
vs
all
to
see
that
there
is
great
cause
why
the
best
of
vs
should
not
trust
our
corrupt
nature
,
nor
content
our selues
to
deale
slightly
in
looking
to
our
vow
and
couenant
made
with
God
against
al
sinne
and
wickednesse
;
but
bee
fast
knit
and
vnited
to
him
by
faith
vnfained
,
and
true
loue
for
his
infinite
kindnesse
to
vs
,
so
that
wee
might
not
bee
let
loose
so
farre
,
as
to
prostitute
our selues
to
any
such
villanie
and
reproch
:
but
rather
for
the
same
his
goodnesse
to
vs
to
be
so
farre
off
from
it
,
as
that
we
should
rather
be
daily
drawne
to
endeuour
to
please
him
in
all
things
,
and
that
with
readinesse
:
yea
and
to
watch
thereunto
constantly
for
all
power
from
God
to
arme
and
inable
vs
thereto
:
well
considering
with
our selues
,
that
they
are
not
our
great
words
and
boasts
of
our
chastnes
,
honesty
,
and
grace
,
which
will
stand
vs
in
stead
,
in
the
time
of
tentation
and
triall
,
neither
are
cold
prayers
and
endeuours
able
to
weaken
strong
tentations
in
vs
,
but
we
must
looke
for
strength
,
and
hearten
on
our selues
by
diligent
and
reuerent
vsing
of
al
good
meanes
appointed
of
God
for
this
purpose
,
and
yet
to
know
that
we
are
great
gainers
thereby
.
And
to
speake
more
particularly
of
this
sin
of
Note
.
Samsons
,
we
must
(
as
we
shall
see
cause
)
arme
our selues
against
dallying
with
the
least
tickling
of
vs
thereto
,
and
with
the
forementioned
meanes
vsing
,
as
hath
been
said
)
to
attend
our
particular
callings
,
and
auoide
idle
and
vnnecessary
goings
abroad
;
(
which
Dinah
did
not
,
and
therefore
smarted
)
Gen.
34.
1.
2.
whereby
wee
shall
obtaine
no
small
liberty
and
freedome
from
the
same
.
These
things
being
duly
regarded
of
vs
,
and
feruent
prayers
offered
vp
oft
and
constantly
to
God
for
assistance
and
blessing
;
there
is
no
feare
,
(
God
hauing
so
spoken
)
that
wee
shall
bee
strongly
possessed
of
smaller
sinnes
,
as
anger
,
impatience
,
&c.
much
lesse
tainted
either
with
this
vncleannesse
,
or
with
any
other
reprochfull
euils
:
but
rather
,
by
daily
and
renued
care
and
watchfulnesse
,
wee
shall
gather
experience
,
and
hope
of
being
vpholden
Note
.
from
the
same
vnto
our
end
.
But
if
good
things
grow
in
meane
account
with
vs
,
yea
if
wee
hold
them
not
in
an
high
price
and
reckoning
,
then
begins
our
woe
,
and
then
we
lie
open
to
infinite
dangers
.
The
vse
of
this
is
to
make
the
best
of
vs
to
feare
and
suspect
our selues
,
lest
we
should
fall
,
seeing
we
haue
not
grace
at
commandement
,
but
as
we
make
much
of
it
.
And
further
heere
,
as
in
fittest
place
,
I
thinke
good
to
adde
this
;
that
seeing
Samson
did
afterward
recouer
and
rise
againe
;
therefore
this
should
secondly
serue
to
hold
any
that
haue
been
deere
to
the
Lord
,
(
and
yet
haue
fallen
as
Samson
did
)
from
dispairing
of
Gods
mercy
toward
them
,
and
rather
encourage
them
to
cling
againe
in
all
true
submission
to
him
for
mercy
.
And
much
more
ought
our
knowledge
hereof
to
stay
vs
from
condemning
such
for
Apostates
,
who
haue
so
offended
,
though
it
cannot
bee
denied
but
that
they
haue
stained
their
credit
which
they
had
for
godlinesse
,
with
such
blemishes
.
Sundry
among
vs
not
considering
themselues
,
are
too
readie
to
fall
to
such
rash
and
vncharitable
iudging
of
other
:
and
it
is
(
as
they
thinke
)
a
good
piece
of
religion
(
to
their
small
commendation
bee
it
spoken
)
that
they
can
censure
others
,
vntill
their
vncharitablenesse
,
high
mindednesse
,
and
rash
iudging
with
the
diuels
malice
&
subtilty
together
,
haue
brought
themselues
into
the
like
or
worse
case
,
and
iustly
exposed
them
to
that
rēproch
Note
.
which
they
in
their
distempered
mood
did
most
spitefully
draw
vp
on
others
.
But
of
this
point
the
seuerall
relapses
whereof
the
former
story
is
full
,
hath
ministred
occasion
to
entreate
:
let
the
reader
compare
the
seuerall
places
for
his
owne
benefit
.
Another
thing
in
this
verse
is
,
that
it
is
said
,
he
was
carried
to
this
sinne
by
Doct.
2.
his
eye
.
For
hee
saw
a
woman
that
was
an
harlot
,
and
he
went
in
to
her
.
So
that
the
occasion
of
his
sinne
was
his
vngouerned
eye
,
the
euill
heart
being
soone
inflamed
and
prouoked
thereby
.
And
so
it
is
oft
times
with
many
other
.
Thus
was
Dauid
deceiued
,
and
(
though
that
is
lesse
to
bee
wondered
2.
Sam.
11.
2.
Gen.
39.
7.
at
)
Iosephs
Mistresse
.
So
all
experience
teacheth
,
that
the
eye
is
a
glasse
window
to
let
sinne
into
the
heart
,
though
it
haue
little
neede
of
helpe
,
for
it
is
it selfe
a
fountaine
of
filthinesse
,
out
of
the
which
as
smoake
out
of
a
fornace
,
all
wickednesse
doth
proceed
and
come
.
Our
wisedome
shall
be
here
,
and
it
is
the
vse
wee
should
make
of
this
doctrine
,
to
keepe
our
eyes
continent
,
while
we
walke
in
the
middest
of
the
allurements
of
this
world
,
and
therefore
to
make
a
couenant
with
Iob
,
not
to
looke
vpon
a
woman
,
lest
wee
be
Iob
31.
1.
caught
and
snared
with
that
which
is
precious
in
her
,
but
rather
,
where
our
eye
offendeth
,
to
plucke
it
out
,
and
turne
it
away
from
such
alluring
obiects
.
Matth.
5.
29.
Oh
it
giueth
great
ease
and
rest
to
vs
with
safetie
,
ouer
that
they
finde
,
who
will
giue
libertie
to
themselues
that
way
,
I
speake
euen
of
those
that
repent
for
it
afterward
:
as
for
other
,
they
haue
no
eare
to
heare
,
till
their
eyes
bring
both
soule
and
body
so
set
on
fire
,
to
destruction
.
And
the
like
I
may
say
of
the
eare
,
the
tongue
,
and
companie
,
which
all
of
them
,
euen
as
idlenesse
and
venturing
to
meddle
and
deale
,
where
we
haue
no
calling
nor
warrant
,
threaten
infinite
mischiefe
to
vs
,
as
not
onely
that
example
of
the
foole
in
the
Prouerbs
doth
testifie
,
(
whose
rouing
about
the
streetes
made
Prou.
7.
5.
Gen.
34.
2.
him
a
bootie
to
the
harlot
)
but
Dinahs
also
,
and
many
other
doe
witnesse
,
who
,
when
they
were
catcht
in
the
snare
,
though
not
the
same
,
(
for
the
neglect
of
this
rule
carrieth
all
sorts
into
deepe
danger
)
haue
cried
out
bitterly
,
Note
.
when
it
was
too
late
.
But
who
could
perswade
them
to
doe
otherwise
before
?
or
who
by
such
examples
can
teach
others
wisedome
,
till
they
haue
brought
it
and
paid
for
it
dearely
themselues
?
For
as
in
this
sinne
of
dalliance
,
so
is
it
in
the
rst
:
men
thinke
they
are
wise
enough
to
guide
their
own
way
,
though
God
be
shut
out
,
(
whereas
the
Prophet
Ieremy
denieth
that
it
Ierem.
10.
23.
is
in
man
to
direct
his
own
way
)
and
they
that
are
not
so
bad
,
yet
they
think
they
may
be
bold
to
goe
vpon
the
brinke
,
though
they
fall
not
into
the
water
,
but
when
they
are
fallen
in
,
(
for
what
other
thing
may
they
looke
for
)
then
they
wish
they
had
abridged
themselues
a
little
of
their
libertie
,
rather
then
to
haue
taken
a
whit
too
much
:
then
no
precisenes
,
(
which
hath
sometime
been
scoffed
at
in
others
)
nor
any
setting
watch
ouer
heart
and
eyes
is
too
much
.
And
to
say
the
truth
,
God
(
who
is
onely
wise
)
knoweth
what
hee
doth
,
when
he
lets
such
bold
persons
(
seeing
they
will
needes
)
fall
dangerously
:
not
onely
that
others
might
learne
to
beleeue
those
admonitions
concerning
such
offences
,
when
they
see
examples
,
but
euen
for
the
offendors
themselues
,
that
their
pride
may
bee
crackt
,
their
loosenes
corrected
,
themselues
made
more
priuie
to
their
owne
corruption
,
and
glad
to
liue
euer
after
more
thankfully
vnder
Gods
gouernment
.
And
yet
this
I
say
further
about
this
point
,
that
some
who
glorie
to
bee
counted
virgins
,
and
therefore
refuse
mariage
,
and
the
rather
to
shun
other
discommodities
accompanying
it
,
they
shall
haue
small
reward
for
their
so
doing
of
God
;
but
their
sinne
breaking
out
another
way
,
as
by
Sodomie
,
and
the
nourishing
of
vncleane
lusts
,
and
so
being
doubled
,
they
shall
haue
their
punishment
accordingly
.
But
seeing
this
sin
of
Samsons
was
committed
immediatly
after
the
great
Doct.
3.
seruice
that
hee
did
to
God
against
the
Philistims
,
mentioned
in
the
latter
end
of
the
former
chapter
,
(
from
the
which
worke
he
came
to
this
citie
Azza
,
where
hee
saw
the
woman
)
by
this
(
I
say
)
wee
may
see
,
that
when
wee
haue
praised
God
(
as
he
did
at
the
victorie
he
had
gotten
)
and
after
we
haue
serued
him
in
any
good
sort
and
manner
,
yet
euen
then
are
wee
subiect
to
offend
,
and
breake
out
against
him
some
way
,
as
occasion
may
be
offered
,
Note
.
and
euen
then
are
we
not
free
from
danger
of
falling
,
no
,
not
after
so
firme
standing
:
whereas
it
might
be
thought
that
we
be
then
out
of
perill
for
many
daies
after
.
Indeed
it
were
meete
it
should
be
so
,
I
meane
,
that
wee
should
be
better
fenced
and
strengthened
against
euill
of
all
sorts
,
when
we
haue
been
well
occupied
and
taken
vp
in
dutie
to
God
before
,
and
I
confesse
,
(
as
all
will
grant
)
that
if
wee
consider
it
well
,
that
wee
should
after
and
by
such
seruice
Note
.
done
to
God
,
as
Samson
did
against
the
Philistims
,
we
should
(
I
say
)
be
senced
against
all
the
sweete
baites
of
sinne
for
a
long
time
afterward
;
and
it
were
meete
,
that
by
such
good
spirituall
refreshing
of
our
soules
,
we
might
be
the
fitter
to
proceed
cheerefully
and
readily
from
one
dutie
to
another
,
at
least
to
be
farre
from
such
disguisings
,
as
this
of
Samsons
was
.
But
as
the
diuell
handleth
the
matter
,
who
slightly
and
couertly
worketh
thereby
in
vs
securitie
,
and
a
pleasing
of
our selues
in
the
good
that
we
haue
done
,
we
are
sometimes
easily
led
to
dreame
,
and
imagine
,
that
wee
hauing
now
been
well
occupied
,
we
may
more
boldly
take
our
libertie
,
and
by
good
right
remit
and
slake
our
care
that
we
had
before
:
to
the
which
wee
are
all
prone
by
the
rebellion
of
our
wicked
nature
.
To
be
forward
any
way
to
sinne
after
we
haue
been
fleshed
on
by
ill
companie
,
and
such
like
inticements
,
it
is
a
thing
not
to
be
marueiled
at
:
but
after
we
haue
been
well
occupied
,
and
haue
done
faithfull
seruice
to
God
,
then
to
break
out
amisse
,
and
to
go
(
like
Cain
and
Iudas
)
out
of
Gods
presence
,
as
it
were
into
the
diuels
shop
forthwith
,
about
his
worke
and
busines
,
this
(
I
say
)
would
not
easily
be
thought
,
that
wee
might
be
brought
vnto
.
But
yet
through
wilfull
ignorance
,
that
wee
will
know
no
better
,
neither
will
see
,
when
yet
wee
doe
,
or
through
sloth
,
pride
,
loosenes
and
securitie
bearing
sway
in
vs
,
wee
may
possibly
bee
misled
,
yea
and
that
easily
and
full
soone
,
after
this
manner
,
as
I
haue
said
.
The
vse
of
this
is
,
to
reproue
them
who
will
say
:
What
?
must
wee
euer
be
in
seruing
of
God
?
The
which
speech
how
vnsauourie
it
is
,
and
vnbeseeming
professors
of
the
Gospell
,
all
may
see
,
who
know
,
that
the
seruice
of
God
is
perfect
freedome
:
and
they
shall
see
also
,
when
for
the
neglecting
of
it
,
they
haue
well
smarted
.
And
if
that
will
not
stop
their
mouthes
and
answere
them
,
let
that
saying
of
our
Sauiour
bee
added
to
it
:
to
wit
,
that
when
wee
haue
done
the
Luke
17.
10.
most
,
we
are
but
vnprofitable
seruants
,
and
that
we
come
farre
short
of
that
which
we
ought
to
doe
:
yea
and
that
all
meanes
vsing
will
not
fray
away
Satan
and
noysome
temptations
,
except
we
watch
and
pray
to
resist
him
Matth.
26
41.
alway
,
as
frailtie
will
permit
.
These
things
and
the
like
,
if
they
be
duly
considered
,
we
shall
see
small
cause
to
flatter
our selues
,
as
though
wee
might
take
some
libertie
by
authoritie
to
sinne
.
What
these
men
of
Azza
did
,
when
they
heard
that
Samson
was
there
,
is
Verse
2.
shewed
in
this
second
verse
:
to
wit
,
that
they
went
about
presently
to
take
him
,
and
compassed
the
house
,
and
lay
in
waite
for
him
in
the
night
,
purposing
(
though
they
were
disappointed
)
to
kill
him
in
the
morning
.
This
diligence
in
them
without
delay
,
being
heathens
,
to
preuent
a
mischiefe
,
putteth
vs
to
blame
and
iust
reproch
,
who
are
Christians
,
if
wee
bee
not
much
more
carefull
to
doe
the
like
.
For
thereby
wee
preuent
,
or
cut
off
atleast
,
much
inconuenience
,
when
it
is
alreadie
begun
,
if
wee
doe
not
also
hinder
and
marre
the
growth
thereof
,
that
it
goe
no
further
.
As
for
example
more
particularly
,
if
disorder
,
lewd
meetings
,
to
drinkings
,
gaming
,
whoring
,
and
such
like
,
bee
sprung
vp
in
our
countrey
townes
,
or
houses
among
vs
,
all
should
be
hinderers
of
them
(
that
are
such
workers
of
euill
)
as
they
may
,
and
oppose
themselues
against
them
,
both
Magistrates
,
Headborowes
of
townes
,
and
Masters
of
families
:
so
for
the
apprehending
a
Iesuite
or
Seminarie
,
and
such
as
are
knowne
to
carrie
traytors
hearts
against
their
Prince
and
land
,
or
any
that
come
to
sow
their
heretical
and
Idolatrous
cockle
and
darnell
among
the
Lords
wheate
,
also
if
any
should
goe
about
to
aleniate
the
people
from
the
true
worship
of
God
,
from
publike
hearing
the
Gospel
preached
;
we
should
be
as
forward
as
these
Philistims
,
in
hunting
them
out
of
their
holes
,
and
bringing
them
foorth
,
rather
then
to
haue
our
sloth
,
and
backwardnes
in
such
good
attempts
to
be
condemned
,
and
that
iustly
,
and
especially
by
the
diligence
of
such
as
these
Philistims
were
.
Against
all
which
abominations
wee
should
so
ioyne
together
for
the
rooting
out
of
them
,
that
they
who
can
lend
no
other
helpe
hereto
,
should
yet
enquire
after
them
where
there
is
cause
,
and
to
tell
and
bewray
their
haunt
,
as
they
did
here
tell
the
citizens
of
Azza
,
that
Samson
was
there
.
And
so
all
of
vs
with
the
poore
people
at
the
building
of
the
Temple
,
(
who
brought
morter
to
set
forward
the
same
,
when
they
could
doe
no
greater
thing
)
all
of
vs
(
I
say
)
are
to
doe
our
best
endeuour
,
at
least
to
shew
our
forward
and
readie
mindes
to
doe
the
good
we
can
therein
.
But
lamentable
is
the
sloth
and
backwardnes
that
is
shewed
in
setting
Gods
matters
and
businesse
forward
,
when
yet
no
time
nor
labour
,
no
,
nor
cost
,
is
enough
in
following
our
owne
:
much
like
them
who
are
mentioned
by
the
Prophet
,
who
dwelt
in
sieled
houses
themselues
,
but
suffered
Gods
house
to
lie
wast
.
Habac.
1.
4.
But
more
of
this
before
oftentimes
,
and
lately
in
the
former
Chapter
by
the
like
occasion
.
But
it
is
said
in
this
verse
that
Samson
escaped
their
hands
,
for
all
their
labour
and
diligence
to
take
him
,
and
not
onely
so
,
but
also
did
them
further
Vers.
3.
hurt
:
whereby
we
may
see
,
that
God
did
not
by
and
by
punish
him
for
all
his
great
sinne
committed
,
but
gaue
him
time
to
thinke
of
it
;
whereas
if
he
had
forthwith
chastised
him
,
hee
had
dealt
with
him
but
iustly
.
But
seeing
God
oft
times
dealeth
so
with
vs
,
I
meane
,
not
to
pursue
vs
by
and
by
after
some
wilful
and
knowne
sinne
committed
,
here
lest
we
should
misconceiue
of
his
so
doing
;
learne
we
the
end
of
his
forbearing
any
of
vs
,
when
we
haue
prouoked
him
:
for
we
know
that
he
should
doe
vs
no
wrong
,
if
he
should
forthwith
lay
his
hand
vpon
vs
,
yea
and
that
in
some
sharpe
manner
.
The
reason
of
Gods
deferring
,
the
Apostle
Peter
setteth
downe
:
who
telleth
vs
,
2.
Pet.
3.
9.
that
the
Lord
is
patient
to
vs
in
such
cases
to
this
end
,
euen
to
bring
vs
to
repentance
:
loe
,
this
good
he
meaneth
vs
by
forbearing
vs
.
And
though
it
be
no
wise
mans
part
to
tempt
him
at
all
,
in
hope
of
being
spared
,
as
Samson
heere
was
,
(
because
sinnes
can
neuer
be
without
feare
,
though
they
may
be
without
outward
danger
for
a
time
)
yet
if
wee
haue
done
so
in
times
past
,
for
the
time
to
come
,
doe
we
so
no
more
.
For
so
our
Sauiour
speaketh
to
the
man
in
the
Gospel
who
had
been
healed
Ioh.
5.
14.
of
his
disease
,
(
and
the
caueat
&
watchword
is
as
fit
for
vs
)
Goe
thy
way
and
sinne
no
more
,
lest
a
worse
thing
befall
thee
.
So
the
best
that
we
can
do
in
such
a
case
,
is
,
to
iudge
our selues
speedily
,
for
the
euill
we
haue
done
,
that
we
bee
not
iudged
of
the
Lord
,
which
will
bee
sharpe
and
smartie
.
Euen
as
Samson
found
it
afterward
,
and
as
other
doe
in
the
like
case
find
it
daily
.
And
1.
Cor.
11.
31.
yet
without
due
regard
had
,
our
corrupt
hearts
will
driue
vs
vpon
the
common
rocke
;
to
wit
,
that
wee
shall
hurt
our selues
that
way
which
many
doe
,
euen
to
cry
peace
,
peace
;
if
God
deferre
to
punish
,
and
to
thinke
(
for
so
wee
loue
to
flatter
our selues
)
that
he
fauoureth
vs
,
when
he
doth
not
by
and
by
strike
vs
:
euen
as
the
wicked
said
in
the
Psalme
,
(
because
the
Lord
did
(
as
it
Psal.
50.
21.
were
)
hold
his
tongue
,
and
did
not
by
and
by
smite
him
for
his
sin
)
that
he
was
like
vnto
him
,
that
is
,
of
his
mind
,
and
allowed
him
therein
;
but
God
answered
him
,
I
will
reproue
thee
,
and
set
thy
bad
doings
before
thee
,
that
thou
shalt
acknowledge
them
whether
thou
wilt
or
no
,
and
so
I
will
shew
how
I
fauoured
thee
.
The
second
part
of
the
Chapter
.
Vers.
4.
And
after
this
hee
loued
a
woman
by
the
plaine
of
Sorek
,
whose
name
was
Delilah
.
5.
Vnto
whom
came
the
Princes
of
the
Philistims
,
and
said
vnto
her
,
Entice
him
,
and
see
wherein
his
great
strength
lieth
,
and
by
what
meanes
we
may
ouercome
him
,
that
we
may
bind
him
and
punish
him
;
and
euery
one
of
vs
shall
giue
thee
eleuen
hundred
shekles
of
siluer
.
6.
And
Delilah
said
to
Samson
,
Tell
mee
,
I
pray
thee
,
wherein
thy
great
strength
lieth
,
and
wherewith
thou
mightest
be
bound
to
doe
thee
hurt
?
7.
Samson
then
answered
vnto
her
,
If
they
bind
me
with
seuen
greene
cords
,
that
were
neuer
dried
,
then
shall
I
be
weake
,
and
be
as
another
man
.
8.
And
the
Princes
of
the
Philistims
brought
her
seuen
greene
cords
,
that
were
not
dry
,
and
she
bound
him
therewith
.
9.
(
And
shee
had
men
lying
in
waite
with
her
in
the
chamber
,
)
Then
shee
said
vnto
him
,
The
Philistims
be
vpon
thee
Samson
:
And
he
brake
the
cords
as
a
threed
of
tow
is
broken
when
it
feeleth
fire
:
so
his
strength
was
not
knowne
.
10.
After
,
Delilah
said
vnto
Samson
,
See
thou
hast
mocked
me
,
and
told
me
lies
,
I
pray
thee
now
tell
me
wherewith
thou
mightest
be
bound
.
11.
Then
he
answered
her
,
If
they
bind
me
with
new
ropes
that
were
neuer
occupied
,
then
shall
I
be
weake
,
and
be
as
another
man
.
12.
Delilah
therefore
tooke
new
ropes
,
and
bound
him
therewith
,
and
said
vnto
him
,
The
Philistims
be
vpon
thee
Samson
(
and
men
lay
in
waite
in
the
chamber
)
and
he
brake
them
from
his
armes
as
a
threed
.
13.
Afterward
Delilah
said
vnto
Samson
,
Hitherto
hast
thou
beguiled
mee
and
told
melies
,
tell
me
how
thou
mightest
be
bound
.
And
he
said
vnto
her
,
If
thou
plattest
seuen
lockes
of
mine
head
with
the
threeds
of
the
woofe
.
14.
And
she
fastened
it
with
a
pinne
,
and
said
vnto
him
,
The
Philistims
be
vpon
thee
Samson
,
and
he
awoke
out
of
his
sleepe
,
and
went
away
with
the
pin
of
the
web
and
the
woofe
.
15.
Againe
she
said
vnto
him
,
How
canst
thou
say
,
I
loue
thee
,
when
thine
heart
is
not
with
me
?
thou
hast
mocked
me
these
three
times
,
and
hast
not
told
me
wherein
thy
great
strength
lyeth
.
16.
And
because
she
was
importunate
vpon
him
with
her
words
continually
,
and
vexed
him
,
his
soule
was
pained
to
the
death
.
17.
Therefore
hee
told
her
all
his
heart
,
and
said
to
her
,
There
neuer
came
rasor
vpon
mine
head
:
for
I
am
a
Nazarite
vnto
God
from
my
mothers
wombe
:
therfore
if
I
be
shauen
,
my
strength
will
go
from
me
,
and
I
shall
bee
weake
,
and
be
like
to
other
men
.
18.
And
when
Delilah
saw
that
he
had
told
her
all
his
heart
,
shee
sent
and
called
for
the
Princes
of
the
Philistims
,
saying
,
Come
vp
once
againe
;
for
hee
hath
shewed
mee
all
his
heart
.
And
they
came
vp
to
her
,
and
brought
the
money
in
their
hands
.
19.
And
shee
made
him
sleepe
vpon
her
knees
,
and
she
called
a
man
,
and
made
him
to
shaue
off
the
seuen
locks
of
his
head
,
and
she
began
to
vex
him
,
and
his
strength
was
gone
from
him
.
20.
Then
she
said
,
the
Philistims
be
vpon
thee
Samson
.
And
he
awoke
out
of
his
sleepe
,
and
thought
,
I
will
goe
out
now
as
at
other
times
,
and
shake
my selfe
,
but
hee
knew
not
that
the
Lord
was
departed
from
him
.
IN
these
verses
is
set
downe
the
second
part
of
the
Chapter
,
wherein
Samson
sinned
againe
,
in
like
manner
as
before
,
but
he
had
not
the
like
issue
as
The
summe
of
these
verses
.
he
had
out
of
the
former
wicked
fact
.
For
God
did
not
arrest
him
vpon
that
trespasse
,
nor
pursue
him
;
but
seeing
hee
made
no
benefit
of
that
his
conniuence
,
when
hee
went
away
without
punishment
,
but
proceeded
to
the
like
sinne
againe
;
behold
he
now
paid
dearly
for
both
,
accordingly
as
he
tempted
God
farre
by
this
sinne
of
whoredome
.
For
here
it
is
said
,
that
he
loued
another
woman
of
the
Philistims
,
and
when
they
vnderstood
it
,
they
considered
by
what
meanes
he
vexed
them
,
and
that
was
by
the
great
strength
of
body
which
he
had
,
whereby
hee
wrought
them
great
mischiefe
:
and
they
by
and
by
enticed
and
flattered
the
woman
,
and
easily
wonne
her
,
by
promising
her
a
great
summe
of
money
,
and
so
agreed
all
of
them
together
therein
,
to
perswade
her
to
get
of
him
by
subtilty
,
where
his
great
strength
lay
,
that
so
they
might
when
they
knew
it
,
vse
some
meanes
to
weaken
him
,
and
then
handle
him
afterward
at
their
pleasure
.
The
which
practise
she
being
so
hired
,
readily
went
about
;
and
he
being
made
drunke
with
the
sottish
and
inordinate
loue
of
her
,
suffered
her
to
moue
such
questions
to
him
about
it
,
that
although
hee
held
her
off
a
while
,
yet
at
last
hee
told
her
all
his
heart
,
euen
that
which
she
asked
of
him
,
how
he
might
bee
made
weake
,
till
hee
saw
too
late
with
Adam
,
that
God
was
gone
from
him
,
and
that
hee
had
Gen.
3.
7.
lost
all
the
great
strength
which
God
had
giuen
him
.
In
these
verses
(
containing
the
second
part
of
the
Chapter
)
seeing
they
are
many
,
and
the
matter
of
them
much
;
therefore
for
auoiding
confusion
and
tediousnesse
in
the
handling
of
them
,
I
will
draw
them
to
these
two
points
.
The
first
,
how
by
a
new
occasion
the
Philistims
laid
wait
for
Samson
againe
.
And
this
is
to
the
end
of
the
fifth
verse
,
and
that
was
in
this
manner
:
to
wit
,
by
most
earnest
suing
to
Delilah
,
to
learne
where
his
great
strength
lay
:
The
second
,
how
she
neuer
ceased
til
she
had
found
it
out
,
and
brought
them
word
of
it
,
to
vers.
21.
And
first
touching
Samson
,
the
holy
story
relateth
what
the
occasion
was
of
pursuing
him
;
in
verse
4.
and
then
how
the
Philistims
thereby
were
moued
to
lay
for
him
,
in
vers.
5.
The
occasion
was
,
that
he
cast
his
affection
vpon
another
woman
,
not
an
Israelite
,
(
but
of
the
nation
of
the
Philistims
)
and
the
holy
story
expresseth
the
place
where
shee
dwelt
,
which
was
the
plaine
of
Sorek
,
and
the
womans
name
whom
he
loued
was
Delilah
.
By
this
that
is
said
of
Samson
,
that
hee
went
to
another
woman
as
before
;
note
Doct.
vers.
4.
that
filthy
lust
is
not
satisfied
,
by
yeelding
to
it
(
no
more
then
anger
and
wrath
is
)
that
is
,
onely
for
the
time
,
but
breaketh
out
,
and
rangeth
still
yet
further
.
For
as
the
fire
,
when
it
is
broken
out
into
a
flame
,
standeth
not
still
,
but
taketh
hold
of
one
house
when
it
hath
burned
another
:
Euen
so
it
is
A
simil
.
with
wicked
lust
:
It
is
not
one
woman
,
two
,
or
twenty
,
that
can
satisfie
the
vnbridlednesse
,
and
outragiousnesse
thereof
,
but
it
would
,
if
it
might
be
serued
and
yeelded
vnto
,
goe
as
farre
as
Salomon
did
,
euen
to
defile
a
thousand
.
As
Iehu
in
his
answere
to
Iehorams
demand
of
peace
,
2.
King
.
9.
tels
him
that
2.
King
.
9.
22
,
his
mother
Iezabels
witchcrafts
were
without
number
.
The
reason
hereof
is
,
because
the
vnlawfull
pleasure
of
sin
doth
(
as
the
bait
doth
the
fish
)
egge
on
the
sinner
to
goe
forward
,
and
blinds
him
from
seeing
the
manifold
vnfruitfulnesse
thereof
.
Like
gamesters
,
who
will
neuer
leaue
off
their
trade
,
while
there
is
a
pennie
left
them
.
Which
sheweth
,
that
the
wickednesse
of
the
heart
is
in
that
one
kind
,
as
in
many
other
,
out
of
measure
sinfull
.
For
what
though
there
bee
no
cleare
proofe
of
this
alwaies
that
I
speake
of
,
I
meane
the
vnsatiablenesse
of
mens
filthie
appetite
.
It
is
so
,
partly
seeing
the
sinne
is
secretly
committed
,
for
the
most
part
,
and
therefore
can
hardly
be
knowne
to
many
how
far
it
proceedeth
:
and
partly
,
for
that
such
as
sinne
in
that
kind
,
can
hardly
haue
ordinary
opportunity
to
effect
that
which
they
desire
.
But
the
truth
of
that
which
I
say
,
appeareth
by
this
,
that
it
hath
been
found
out
,
as
by
other
waies
,
so
by
the
confession
of
some
,
who
haue
gone
farre
in
that
wicked
course
of
life
,
and
howsoeuer
they
may
haue
come
short
in
the
number
of
so
many
as
a
thousand
with
Salomon
,
yet
they
haue
made
it
vp
to
the
full
,
in
the
longlying
in
the
sin
with
them
who
were
their
leaud
companions
,
when
they
haue
not
been
intercepted
,
but
haue
had
their
full
swinge
.
So
true
is
it
which
is
affirmed
of
the
guilt
of
sinne
,
that
it
is
infinite
,
both
in
respect
of
the
transgression
against
an
infinite
Maiestie
,
and
also
because
the
sinners
appetite
(
though
actually
finite
)
yet
extendeth
itselfe
to
a
desire
of
multiplying
sinne
infinitely
,
if
it
could
.
And
it
is
death
to
bad
men
to
thinke
that
their
euill
course
should
bee
stopped
,
or
that
they
may
not
do
as
in
times
past
they
haue
done
:
yea
because
that
age
and
death
,
if
no
other
thing
,
must
needs
end
all
their
iollity
.
And
not
to
insist
in
this
instance
alone
,
it
may
bee
seene
in
sundry
other
kindes
of
sinne
,
(
as
theft
,
prodigality
,
drunkennesse
and
the
rest
)
how
the
heart
is
out
of
measure
sinfull
,
and
giueth
not
ouer
euill
doing
,
till
it
want
opportunity
,
or
till
it
must
cease
by
necessity
,
and
that
violence
bee
put
vnto
it
.
It
delighteth
the
old
ribald
to
see
and
heare
,
and
report
the
pageants
,
stories
,
and
practises
of
vncleannesse
,
which
he
remembreth
he
hath
wrought
,
and
though
his
old
bones
cannot
bestirre
them
so
liuely
as
in
times
past
,
yet
old
Adam
within
is
aliue
,
and
as
lasciuious
as
euer
.
The
angry
man
,
when
hath
he
done
?
till
he
haue
none
to
be
angry
with
,
or
till
hee
be
cut
off
,
so
as
he
cannot
shew
it
.
But
I
might
bee
endlesse
,
if
I
should
follow
particulars
.
How
oft
(
thinke
wee
)
had
Peter
been
like
to
haue
denied
his
Master
,
who
did
so
three
times
,
and
vehementliest
at
the
last
,
when
yet
hee
did
it
onely
through
feare
,
of
meere
infirmity
,
and
not
professedly
,
which
had
been
much
worse
?
neither
yet
were
the
occasions
very
strong
or
great
by
which
he
was
brought
thereto
,
but
euen
the
words
of
a
silly
damsell
.
The
vse
of
that
which
I
haue
said
is
this
;
that
both
in
tentation
to
the
sinne
of
vncleannesse
,
(
and
the
obiect
thereof
)
and
to
any
other
sinne
,
wee
Prou.
4.
18.
keepe
our
hearts
and
eyes
with
all
possible
obseruation
and
diligence
from
allowing
or
liking
the
offer
of
it
,
in
any
sort
,
but
that
we
curbe
them
vp
and
tie
them
short
.
For
though
carnall
reason
would
perswade
vs
,
that
the
giuing
of
a
little
liberty
to
our
fleshly
affections
,
and
couetous
desires
,
would
content
and
satisfie
them
,
so
as
they
would
not
desire
to
reach
any
further
,
Note
.
(
as
some
man
will
say
,
If
I
were
worth
but
thus
many
hundred
pounds
,
&c.
I
would
rest
content
)
yet
this
were
a
grosse
bewitching
of
vs
to
thinke
so
,
seeing
without
Gods
speciall
grace
,
as
money
encreaseth
,
so
doth
the
loue
thereof
also
;
yea
it
were
the
next
way
to
bring
vs
into
vtter
and
extreame
bondage
,
and
to
prouoke
vs
further
to
endlesse
ingaging
of
our selues
thereunto
.
Nay
,
rather
ioyne
we
prayer
with
watching
,
and
that
we
fall
not
from
Mar.
26.
41.
our
vprightnesse
,
so
shall
we
be
sure
not
to
fall
into
any
such
tentation
.
I
say
the
lesse
of
this
,
because
I
haue
handled
it
in
the
speech
of
Adonibezek
,
in
cap.
1.
vers.
4.
THE
EIGHTIE
THREE
SERMON
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
TO
goe
forward
where
I
left
,
heere
note
wee
another
thing
;
to
wit
,
what
vse
and
benefit
wee
commonly
2
make
of
Gods
long
sufferance
and
patience
,
and
that
is
this
:
euen
to
goe
forward
by
spirituall
delusion
,
in
our
sinnes
,
without
making
any
question
,
that
God
will
call
vs
to
any
account
for
them
;
but
flatteringly
to
tell
our selues
,
and
to
be
perswaded
that
all
is
well
,
as
long
as
God
lets
vs
go
vnpunished
.
Whereas
,
who
should
bee
ignorant
of
this
,
that
the
patience
of
God
toward
vs
is
to
the
end
we
should
acknowledge
it
with
vnfained
thankes
:
(
for
he
might
iustly
haue
punished
vs
,
as
he
hath
done
others
,
when
he
spared
vs
)
and
that
to
the
end
wee
should
turne
againe
to
the
Lord
by
true
repentance
,
rather
wondring
Rom.
2.
4.
at
his
lenity
in
so
doing
,
then
with
much
adoe
enduring
the
penalty
.
and
when
we
be
enlightened
,
and
come
to
our selues
,
and
see
that
wee
haue
tempted
God
,
we
should
in
no
wise
flatter
our selues
,
lest
the
Lord
be
forced
thereby
to
tie
vs
shorter
,
and
vse
more
sharpenesse
then
we
shal
like
well
of
.
The
like
I
spake
of
Samsons
escaping
in
the
former
verse
.
Onely
this
I
adde
,
that
it
is
a
fearefull
thing
,
when
the
loue
and
conniuence
of
God
,
which
is
a
Note
.
chiefe
bridle
to
containe
his
faithfull
people
in
obedience
,
is
become
an
occasion
of
the
greatest
licentiousnesse
in
them
.
It
argueth
that
their
tender
nature
and
filiall
affection
is
waxen
hardened
,
and
degenerated
into
slauish
and
desperate
boldnesse
.
Like
to
him
who
presuming
himselfe
sure
enough
of
his
master
,
fell
to
waxe
wearie
of
worke
,
and
to
take
vpon
him
iollity
,
as
they
doe
who
reckon
without
their
Hoste
.
But
there
shall
no
one
thing
so
much
sting
them
at
the
heart
when
God
is
come
to
take
correction
on
them
,
as
this
;
that
they
were
neuer
well
,
till
they
had
turned
the
loue
of
a
father
,
into
the
iealousie
of
a
foe
:
whose
swift
wings
in
taking
reuenge
shall
be
sure
to
recompence
the
delay
of
his
leaden
feet
,
slow
to
punish
,
as
Samson
himselfe
in
the
sequell
found
to
his
cost
.
Thus
much
of
Samsons
sinne
:
now
it
is
shewed
how
the
Philistims
tooke
Vers.
5.
occasion
thereby
to
get
him
into
their
hands
,
and
that
was
,
by
dealing
with
the
woman
whom
he
loued
,
to
intice
him
to
tel
her
where
his
great
strength
lay
,
that
so
they
might
doe
to
him
as
they
desired
;
but
withall
,
to
the
end
they
might
draw
and
perswade
her
thereto
,
they
offer
her
(
the
chiefe
Princes
of
them
,
I
meane
)
a
large
summe
of
money
.
By
this
we
may
see
the
wisdome
and
readinesse
of
the
men
of
this
world
in
going
about
to
remedie
any
bodily
mischiefe
that
is
comming
toward
them
.
As
soone
as
they
heard
where
Samsons
haunt
was
,
the
chiefe
of
them
went
thither
,
and
tooke
order
for
the
suppressing
of
him
,
and
that
not
without
their
great
cost
and
charge
.
Oh
this
were
commendable
indeed
,
if
it
might
bee
seene
in
vs
,
yea
and
so
much
the
more
,
where
greater
mischiefe
hangeth
ouer
vs
,
I
meane
,
if
wee
could
offer
like
violence
to
our
sinne
,
and
giue
it
no
rest
,
till
wee
had
rooted
it
out
,
as
they
heere
effected
that
which
they
went
about
.
The
which
(
yet
)
all
may
see
,
that
we
haue
greater
cause
to
doe
,
then
they
that
are
in
the
most
emminent
danger
of
any
temporall
or
bodily
euill
.
But
here
to
see
both
our
sloth
and
our
follie
,
it
is
both
admirable
and
lamentable
.
But
of
their
prouidence
,
together
with
their
cost
,
consent
,
and
diligence
I
haue
noted
more
by
the
like
occasion
in
the
former
verse
.
It
is
no
maruell
that
they
counsell
her
to
deceiue
him
by
inticements
and
2
allurements
,
such
as
harlots
haue
good
skill
in
,
and
fooles
that
are
woond
in
with
them
,
are
easily
deluded
by
.
For
Samson
by
the
strongest
reason
and
perswasion
of
the
wisest
carnall
friend
,
would
neuer
haue
been
drawne
to
this
slauerie
and
shame
,
which
a
base
companion
brought
him
to
,
by
delusion
Note
.
and
deceiuing
of
him
.
Whereby
we
may
learne
,
that
when
we
are
carried
away
to
sinne
,
and
are
giuen
ouer
to
our
lusts
,
we
depart
not
only
from
religion
,
but
also
from
sound
wisdome
and
reason
,
and
are
not
in
our
right
mindes
,
(
as
they
say
)
but
are
deluded
,
mocked
,
disguised
,
euen
made
very
fooles
,
as
Samson
was
heere
,
if
not
mad
and
beside
our selues
;
as
it
was
said
of
the
prodigall
sonne
when
hee
had
spent
his
goods
with
harlots
,
hee
came
to
Luk.
15
17.
himselfe
at
length
,
whereby
it
is
cleere
that
he
was
before
beside
himselfe
:
and
as
we
reade
of
the
foole
in
the
Prouerbs
,
that
hee
followed
as
an
oxe
to
Prou
7.
22.
the
slaughter
.
And
if
we
be
such
,
then
it
is
our
due
to
bee
shoaled
among
such
,
and
to
be
driuen
from
the
companie
of
sober
and
wise
men
.
Yet
thus
was
Samson
deceiued
and
deluded
,
when
he
was
drawne
and
inticed
by
that
wicked
woman
,
to
vtter
this
secret
,
namely
where
his
great
strength
lay
.
The
vse
that
we
should
make
of
this
,
is
to
abhorre
that
sinne
,
and
all
fellowship
with
such
persons
,
and
labour
to
retaine
godly
wisedome
,
to
guide
vs
in
holie
feare
of
offending
,
rather
then
to
take
part
in
the
pleasures
of
sinne
for
a
season
,
so
shall
we
not
be
deceiued
and
deluded
,
as
otherwise
wee
cannot
chuse
but
be
,
yea
and
that
in
most
sottish
manner
,
as
Samson
here
was
by
her
inchantment
brought
to
bee
.
Let
this
bee
sufficient
to
shew
,
that
there
is
enough
in
the
corrupt
heart
of
man
to
humble
him
in
the
sight
of
God
and
the
world
,
if
he
were
not
in
the
depth
of
darknesse
,
yea
though
there
were
no
more
but
this
,
that
there
is
such
a
rebellion
and
deformitie
in
the
inferior
appetite
of
the
soule
,
through
originall
sinne
,
that
whereas
it
was
created
most
obedient
and
subiect
to
the
pure
light
of
the
vnderstanding
in
all
things
,
now
it
is
so
infeebled
and
infatuated
,
that
it
resisteth
the
iudgement
of
the
minde
,
and
led
away
by
the
strength
of
any
allurement
,
euen
contrary
to
that
knowledge
,
which
still
remaineth
to
guide
it
.
So
that
it
is
degegenerate
and
become
most
brutish
and
sottish
,
and
so
bewraieth
it selfe
euen
in
them
that
otherwise
goe
for
none
,
of
the
simplest
,
or
vnciuill
sort
.
This
offering
of
her
money
by
these
Princes
of
the
Philistims
,
and
that
also
in
such
liberall
maner
,
which
was
as
much
as
an
hundred
pound
a
piece
Doct.
3.
of
our
money
well
nigh
,
by
the
estimation
of
the
shekell
,
which
they
reckoned
by
,
[
for
a
common
shekell
was
as
much
as
twentie
pence
with
vs
,
and
therefore
eleuen
hundred
want
little
of
an
hundred
pound
at
that
rate
.
]
This
offering
(
I
say
)
of
so
many
hundreds
to
her
,
according
to
the
number
of
the
Princes
that
came
to
her
,
might
easily
draw
on
to
their
purpose
such
an
one
as
was
but
light
,
inconstant
,
and
false-hearted
to
Samson
,
(
as
harlots
are
)
without
respect
of
the
money
.
Which
teacheth
vs
,
that
this
hireing
of
people
for
money
,
hath
bin
,
and
Doct.
is
as
readie
a
way
to
draw
them
to
any
lewd
practise
,
as
it
is
commonly
offered
,
&
hath
bin
in
all
ages
,
but
neuer
more
then
in
this
,
and
especially
by
the
Popish
crue
in
the
attempting
of
desperate
murthers
,
&c.
The
like
hath
bin
noted
in
the
fact
of
Abimelech
,
chap.
9.
who
hired
lewd
fellowes
with
the
Iudg.
9.
4.
money
of
the
Shechemites
:
and
that
wofull
example
of
the
Priests
preuailing
thereby
with
Iudas
one
of
the
twelue
Apostles
,
to
betray
his
Master
,
and
in
hireing
the
watchmen
,
Matth.
28.
to
defame
the
Resurrection
,
may
be
notable
presidents
hereof
.
And
I
mention
this
point
to
this
end
,
that
seeing
it
Mat.
28.
12.
13.
is
as
common
as
odious
,
that
it
may
not
reach
also
to
Gods
faithfull
seruants
,
to
doe
either
the
one
or
the
other
,
either
to
set
a
worke
others
,
or
to
sell
their
helpe
either
to
corrupt
,
or
to
be
corrupted
by
money
,
(
for
they
go
together
,
and
are
mutuall
causes
and
effects
of
each
other
)
to
bring
wicked
purposes
to
passe
;
which
in
so
euill
an
age
as
this
is
,
(
farre
more
subtile
and
skilfuller
then
the
former
to
doe
mischiefe
)
may
too
soone
preuaile
by
custome
euen
among
them
.
Touching
the
cost
they
were
at
,
see
more
in
chap.
17.
2.
Thus
wee
haue
heard
how
this
wicked
woman
was
hired
by
the
Philistim
Vers.
6.
7.
8.
9.
Princes
to
this
wofull
worke
of
deceiuing
Samson
,
which
was
the
first
point
of
the
two
,
(
as
appeareth
in
the
fourth
verse
)
in
the
second
part
of
this
chapter
.
Now
it
followeth
,
how
she
went
to
worke
,
and
preuailed
,
and
this
is
the
second
.
This
is
declared
and
laid
foorth
in
the
verses
following
,
to
the
21.
But
she
not
obtaining
at
one
time
that
which
she
sought
,
she
set
vpon
him
fundrie
times
.
Foure
seuerall
attempts
are
expressed
here
to
haue
been
made
by
her
to
this
end
;
and
the
first
of
them
is
to
bee
seene
in
these
foure
next
verses
.
Of
these
therefore
as
they
follow
in
order
.
In
her
first
attempt
,
we
must
not
thinke
that
she
went
about
it
simply
by
Doct.
vers.
6.
asking
him
the
question
,
where
his
strength
lay
;
but
as
they
had
taught
her
to
deceiue
him
,
so
there
is
no
doubt
but
she
flattered
him
,
pretending
that
she
marueiled
at
his
so
great
strength
,
and
that
she
reioyced
not
a
little
,
for
that
she
had
a
louer
indued
with
such
an
excellent
gift
and
qualitie
;
and
therefore
that
she
,
as
one
louing
him
againe
,
and
trustie
to
him
,
for
his
kindnesse
towards
her
,
desired
of
him
to
know
where
that
great
strength
of
his
did
lie
.
By
this
we
see
,
what
boldnesse
,
men
(
though
furnished
with
excellent
gifts
)
doe
cause
and
cherish
in
harlots
,
by
hauing
fellowship
,
and
keeping
companie
with
them
.
Samson
was
a
man
so
spoken
of
for
his
manhood
,
that
such
as
were
of
good
courage
,
durst
not
be
bold
to
looke
him
in
the
face
,
yet
she
a
base
housewife
,
dares
boldly
demaund
of
him
weightie
matters
,
and
the
greatest
secrets
.
So
the
whorish
daughter
of
an
whorish
mother
,
Herodias
I
meane
,
being
so
farre
admitted
as
to
dance
before
Herod
Matth.
14.
6.
the
King
,
&
being
permitted
to
demand
what
recompence
she
listed
,
euen
to
the
halfe
of
his
kingdome
,
shamed
not
to
aske
the
head
of
Iohn
Baptist
:
whom
not
onely
all
the
people
,
but
euen
Herod
himselfe
reuerenced
and
Mark
.
6.
20.
stood
in
feare
of
.
And
these
are
the
wares
which
the
strumpets
fardall
is
stuft
withall
,
euen
subtiltie
,
crueltie
,
falsehood
(
all
so
tempered
together
in
this
demaund
of
Delilah
,
that
a
man
knowes
not
which
qualitie
of
them
all
is
predominant
)
and
among
the
rest
,
this
(
whereof
we
now
speake
)
insolent
impudencie
and
shamelesnesse
.
It
is
the
practise
of
this
cursed
kinde
euen
at
this
day
with
their
Paramours
,
to
demaund
of
them
vnreasonable
pledges
of
vncleane
loue
,
as
appeares
by
the
embezeling
of
their
patrimonie
for
their
maintenance
,
and
sometimes
causing
them
to
spend
euen
their
blood
in
their
quarrell
,
or
by
their
occasion
.
It
is
a
true
saying
,
that
too
much
familiaritie
breedeth
contempt
.
But
much
more
if
it
be
in
euill
,
and
in
no
euill
sooner
then
in
this
kind
,
I
meane
in
whoredome
.
A
thing
notoriously
exemplified
in
that
harlot
Iezabel
,
Note
.
who
so
much
abused
the
remissenes
of
Ahab
,
as
to
insult
ouer
him
,
as
her
1
King
.
21.
7.
vnderling
.
It
is
the
common
phrase
of
them
that
are
the
companions
of
harlots
,
to
call
themselues
their
seruants
,
and
them
their
mistresses
.
But
in
deed
they
are
their
vassals
and
slaues
,
and
yet
their
bondage
,
as
great
as
it
is
,
and
ioyned
with
miserie
,
is
sweete
to
them
,
although
(
indeed
)
but
a
sweete
poyson
:
but
it
is
a
reward
good
enough
for
such
employment
.
And
yet
many
chuse
this
kinde
of
life
,
as
a
libertie
,
rather
then
honest
mariage
.
But
to
returne
to
that
which
I
said
of
familiaritie
,
it
is
not
meete
for
the
best
to
swell
(
I
confesse
)
and
to
bee
high
minded
,
but
humble
and
meeke
toward
all
;
yet
with
grauitie
,
whereby
the
bad
may
be
afraid
of
them
,
and
not
think
them
fit
companions
for
them
,
except
they
change
their
qualities
,
and
the
Note
.
Tit.
2.
7.
good
may
cling
and
ioyne
to
their
companie
and
acquaintance
,
without
feare
.
But
to
haue
familiaritie
with
the
bad
in
euill
,
is
vtterly
vnlawfull
,
and
serues
onely
to
confirme
and
make
them
bold
in
wickednesse
.
Thus
is
many
a
man
,
otherwise
worthie
,
as
Samson
was
,
brought
into
meane
account
by
indiscreete
and
vnseasonable
laying
open
his
minde
,
where
hee
should
not
:
euen
so
did
he
imbolden
this
woman
thereby
to
aske
him
how
he
may
bee
bound
and
hurt
;
the
which
how
absurd
a
thing
it
was
either
for
him
to
incourage
her
,
or
for
her
to
propound
to
him
,
who
seeth
not
?
Samson
in
answering
her
,
who
should
not
haue
admitted
her
to
speake
to
Vers.
7.
him
of
any
such
matter
,
and
telling
her
how
hee
might
be
bound
,
did
make
way
to
all
the
euill
that
followed
.
For
if
she
had
been
repulsed
and
beaten
back
from
such
boldnes
at
the
first
,
she
should
haue
had
no
incouragement
,
or
much
lesse
(
no
doubt
)
to
haue
proceeded
further
,
as
she
did
afterward
.
It
was
as
great
wisedome
in
Samson
to
answer
her
in
this
,
as
it
was
in
Balaam
,
when
he
answered
the
words
of
his
Asse
.
It
was
time
(
he
should
haue
said
Numb.
22.
29.
with
himselfe
)
for
him
to
thinke
that
hee
had
gone
farre
enough
in
prouoking
God
,
when
hee
opened
the
mouth
of
the
dumme
beast
to
reprooue
him
.
So
should
Samson
haue
thought
,
that
when
he
had
imboldned
a
wicked
woman
to
tamper
and
meddle
with
him
about
that
which
touched
his
life
,
and
concerned
his
soule
,
to
bereaue
it
of
the
furniture
of
the
graces
of
God
,
he
should
haue
thought
(
I
say
)
that
it
was
time
to
cease
speaking
to
her
,
or
to
admit
her
to
speake
of
any
such
matter
to
him
:
yea
to
turne
vtterly
away
from
her
rather
,
and
vtterly
to
giue
her
ouer
.
Ioseph
,
when
his
whorish
Mistresse
lay
at
him
day
by
day
to
yeeld
to
her
wicked
request
,
the
Scripture
Gen.
39.
10.
testifieth
,
that
yet
he
hearkened
not
vnto
her
,
neither
would
be
in
her
companie
.
So
if
any
of
vs
haue
made
vagaries
and
outstrayings
,
yea
though
not
so
grossely
as
Samson
did
,
neither
in
fellowship
with
lewd
women
,
(
which
were
horrible
)
but
if
it
be
but
in
fond
and
filthie
lingering
after
them
,
and
their
whorish
companie
,
when
our
consciences
shall
accuse
vs
for
so
doing
,
Note
.
and
warne
vs
to
desist
and
breake
off
betimes
,
from
such
longing
and
lingering
after
them
,
as
they
who
haue
nothing
to
doe
with
them
,
and
when
withall
we
set
before
our
eyes
the
shame
and
sorrow
that
will
fall
on
vs
by
that
which
we
long
for
,
and
hast
after
:
then
(
I
say
)
let
vs
thinke
,
it
is
high
time
for
vs
(
if
wee
haue
vnhappily
gone
so
farre
)
to
breake
the
brood
,
and
scatter
the
mists
of
such
idle
and
filthie
thoughts
and
wicked
lusts
,
and
with
astonishment
aske
of
our selues
,
what
haue
wee
done
?
and
by
the
helpe
of
our
faithfull
and
seruent
prayers
to
throw
them
all
in
the
dust
,
and
not
with
Samson
to
dally
with
them
,
as
he
did
with
his
Delilah
,
but
marke
and
thinke
seriously
vpon
the
end
thereof
.
And
so
doing
,
wee
shall
to
some
purpose
make
our
benefit
of
this
example
of
Samson
:
otherwise
wee
may
with
the
common
sort
wonder
at
,
and
condemne
his
follie
,
and
our selues
play
the
fooles
in
the
like
or
a
worse
kinde
.
It
is
not
strange
,
that
he
who
purposely
had
prostituted
himselfe
to
the
will
of
an
harlot
,
and
was
now
in
the
pursuit
of
his
lust
,
could
not
then
breake
the
bands
of
his
sinfull
desire
,
when
it
had
snared
him
:
for
the
time
of
preuenting
this
mischiefe
was
,
when
hee
was
first
enticed
:
now
the
matter
was
gone
so
farre
that
being
vnder
feete
,
he
had
small
list
or
strength
to
rise
vp
,
and
call
himselfe
to
a
serious
remembrance
Note
.
of
his
offence
.
And
Delilahs
lap
and
armes
was
no
fit
nor
likely
place
or
occasion
of
such
thoughts
or
meditations
:
wisedome
was
driuen
out
of
his
breast
by
corrupt
affection
:
the
blow
was
smartie
enough
,
but
hee
had
lost
his
feeling
.
So
that
there
is
no
more
miserable
a
sight
,
then
to
behold
a
man
when
he
is
intangled
with
the
snare
of
his
owne
lust
,
or
any
sin
that
wasteth
the
conscience
,
for
then
is
hee
shiftlesse
,
and
cannot
helpe
himselfe
,
but
is
readie
to
beare
any
burthen
which
shall
be
laid
vpon
his
shoulders
,
rather
then
to
rise
vp
from
vnder
it
.
Therefore
great
is
the
loue
of
God
to
that
man
,
who
not
hauing
at
first
preuented
the
beginnings
of
sinne
,
but
been
ouertaken
with
the
deceitfulnes
of
it
at
the
first
view
,
yet
vpon
more
aduised
consideration
of
the
danger
which
it
leadeth
vnto
,
shall
awake
and
rouse
vp
himselfe
,
and
flie
from
it
as
from
a
serpent
.
And
for
his
shifting
her
off
with
a
lye
,
as
though
he
would
both
satisfie
2
her
,
and
yet
keepe
himselfe
in
safetie
,
by
not
bewraying
the
secret
;
his
wisedome
and
commendation
was
alike
in
both
.
For
as
he
dealt
foolishly
in
answering
her
at
all
,
so
did
hee
as
ill
in
looking
to
stop
her
mouth
with
a
lye
.
Which
forewarneth
vs
,
not
to
shift
for
our selues
,
nor
looke
to
make
our
part
good
by
lying
,
though
the
way
lie
open
thereto
,
and
is
then
too
readie
at
hand
,
when
we
see
no
other
way
;
which
sinne
in
all
kinds
thereof
is
condemned
,
howsoeuer
little
account
be
made
of
it
.
And
the
rather
it
is
to
bee
taken
heed
of
,
seeing
we
oft
times
runne
headlong
into
it
,
(
as
I
haue
said
)
when
wee
see
no
readier
way
to
shift
for
our selues
,
and
(
as
wee
thinke
)
to
saue
our
credit
,
and
auoid
greater
danger
.
And
seeing
there
was
no
other
to
bee
looked
for
,
then
that
Samson
(
being
in
the
case
hee
was
at
this
present
)
should
prouide
for
his
owne
safetie
by
a
lye
,
(
a
poore
shield
for
him
,
whose
innocencie
and
watchfulnes
should
haue
been
his
defence
)
let
vs
beware
of
entring
acquaintance
with
any
sin
,
for
it
will
bee
costly
in
the
maintaining
,
and
draw
a
man
by
a
wretched
necessitie
to
adde
thereto
many
other
sins
:
euen
as
Samson
must
seeke
couert
and
safegard
to
himselfe
by
a
lye
(
for
want
of
better
)
except
at
first
dash
he
would
haue
gone
through
stitch
,
and
haue
told
her
the
matter
.
Touching
his
dallying
humour
,
and
his
playing
wilie
beguily
with
her
,
as
if
he
had
had
wisdome
and
skill
enough
to
shift
her
off
with
trifling
answers
,
if
the
hardest
should
come
;
although
it
sauoured
somewhat
of
confidence
and
conceitednes
of
his
supposed
strength
,
(
much
like
Peters
rashnes
,
when
hee
was
told
by
his
Master
that
he
should
denie
him
)
Luke
22.
34.
Mat.
26.
34.
35.
yet
in
the
sequell
it
bewraied
his
more
then
common
folly
,
as
hee
that
had
had
but
one
eye
,
might
easily
haue
seene
that
no
lesse
euill
could
follow
:
which
also
shall
appeare
in
due
place
hereafter
.
She
,
as
if
hee
had
told
her
the
truth
,
as
she
verily
thought
hee
had
,
went
Vers.
8.
9.
about
forthwith
to
make
proofe
of
his
words
:
for
whereas
hee
told
her
hee
should
be
weakened
,
if
he
were
bound
with
seuen
greene
withes
or
cords
,
she
caused
them
to
be
brought
to
her
foorthwith
,
and
she
bound
him
with
them
,
though
indeed
hee
brake
them
:
(
oh
wonderfull
sottishnes
in
him
to
suffer
it
!
)
and
she
had
certaine
of
the
Philistims
lying
in
waite
in
a
chamber
thereby
;
who
should
be
ready
to
take
him
,
if
he
had
been
weakened
indeed
,
as
she
supposed
he
was
,
and
looked
for
it
.
Thus
wee
see
whereto
her
flattering
words
tended
,
euen
to
seeke
his
life
.
And
this
is
as
good
as
they
may
looke
for
,
who
haue
neere
fellowship
and
secret
company
with
such
companions
.
For
though
as
Salomon
saith
,
her
lips
drop
as
the
honey
combe
,
euen
as
if
she
were
pleasure
it selfe
to
a
man
,
yet
her
paths
leade
to
destruction
,
and
Prou.
5.
3.
an
whore
will
hunt
after
the
pretious
life
of
a
man
.
We
haue
read
of
many
,
who
partly
haue
been
most
wofully
handled
of
the
strumpets
themselues
,
whom
they
haue
trusted
with
life
and
goods
,
and
partly
haue
bin
deliuered
by
them
into
their
enemies
hands
to
be
slaine
.
And
what
maruell
?
For
she
that
hath
sold
her selfe
;
will
much
easilier
sell
her
Paramour
.
And
therefore
well
did
the
same
Salomon
giue
warning
,
that
shee
is
to
bee
shunned
as
hell
Prou.
7.
27.
mouth
.
But
though
bodily
danger
be
so
much
to
be
feared
by
her
,
yet
that
is
the
least
;
spirituall
hurt
is
farre
greater
.
But
by
the
occasion
of
this
which
I
say
,
I
adde
;
that
the
sin
of
them
is
farre
more
grieuous
,
who
abhorre
common
harlots
,
who
might
easily
bewray
them
,
yet
will
not
refraine
from
making
those
(
or
going
about
it
at
least
)
who
were
honest
before
,
to
stoope
to
their
lure
,
and
so
become
whores
and
dishonest
;
which
thing
of
the
better
sort
is
more
to
be
feared
.
Of
this
falshood
and
trecherie
I
haue
said
somwhat
in
the
former
Chapter
.
Thus
much
of
the
first
attempt
of
Delilah
,
by
the
which
though
she
preuailed
Vers.
10.
not
in
that
which
shee
sought
,
yet
this
shee
gained
,
that
shee
was
the
more
imboldned
to
set
vpon
him
again
,
as
hauing
receiued
no
check
nor
discouragement
by
him
,
for
that
which
she
had
done
already
.
Therefore
shee
is
not
discouraged
,
but
attempteth
the
matter
the
second
time
,
as
in
these
next
three
verses
is
to
be
seene
.
And
she
boldly
said
to
him
,
that
hee
had
deceiued
her
,
and
told
her
lies
,
which
might
iustly
cause
her
,
she
said
,
to
doubt
of
his
loue
to
her
,
and
therfore
now
she
required
better
dealing
at
his
hands
,
or
else
she
should
be
much
grieued
.
This
shamelesse
behauiour
of
hers
should
teach
vs
,
that
all
boldnesse
in
euill
1
is
an
high
degree
of
sinne
,
and
we
should
keepe
our selues
farre
from
it
:
as
not
euen
to
dare
open
our
mouthes
to
a
woman
to
hearken
and
consent
to
a
filthy
and
vncleane
demand
or
motion
,
wherby
also
she
may
know
and
be
priuie
to
the
wickednesse
that
is
in
vs
.
The
same
I
say
of
boldnesse
in
any
other
sin
,
as
boasting
,
threatning
,
slandering
,
lying
,
swearing
,
challenging
of
any
to
fight
,
or
any
other
like
vnto
these
,
&
it
is
fearfull
to
heare
any
of
these
,
or
to
see
them
committed
with
such
boldnesse
as
they
are
.
Oh
modesty
and
bashfulnes
,
what
seemly
&
comely
ornaments
are
they
,
euen
where
conscience
is
as
yet
wrought
by
the
word
,
but
wanting
?
for
they
doe
keepe
and
preserue
many
from
shamefull
euils
oftentimes
,
who
haue
no
religion
to
guide
and
defend
them
.
But
boldnes
is
and
ought
to
be
vsed
in
the
defence
,
commendation
,
and
sute
making
for
good
things
,
and
therein
to
be
shewed
,
Note
.
and
when
it
is
so
employed
,
it
is
then
in
kinde
.
This
point
I
will
not
heere
enlarge
,
seeing
it
often
commeth
to
hand
.
Now
followeth
Samsons
answere
to
her
sute
in
the
second
attempt
.
And
Vers.
11.
that
was
much
like
the
former
.
If
,
saith
he
now
,
I
be
bound
with
new
ropes
that
neuer
were
occupied
,
I
shall
bee
weake
,
as
another
man
.
Wherein
wee
see
he
dallies
with
her
still
,
and
suffers
her
to
demand
that
of
him
which
was
not
meet
in
any
sort
for
him
to
haue
suffered
,
yea
and
answeres
her
also
about
it
.
For
what
though
he
held
her
off
with
a
lie
?
yet
seeing
hee
did
not
refuse
to
answere
her
about
it
,
and
charge
her
to
speake
no
more
of
it
,
(
being
a
secret
not
to
bee
vttered
)
and
also
in
that
hee
doth
so
the
second
time
,
when
he
had
tried
already
,
that
she
sought
to
know
it
onely
to
the
end
shee
might
deliuer
him
into
the
Philistims
hands
;
in
these
respects
,
I
say
,
as
it
was
palpable
dotage
in
him
to
doe
so
,
euen
so
it
was
the
next
way
to
set
her
forward
in
soliciting
and
importuning
him
,
till
shee
got
it
at
his
hands
.
It
was
therefore
a
further
degree
both
of
his
sinne
,
and
also
of
the
bringing
on
of
his
misery
.
He
might
haue
been
made
wise
enough
to
haue
refused
to
heare
her
any
more
about
that
,
hauing
seene
before
,
that
the
Philistims
lay
in
the
chamber
iust
by
,
(
if
opportunity
had
serued
)
to
binde
and
take
him
.
And
this
may
teach
vs
,
that
it
is
no
better
then
sottishnesse
to
bee
so
impotently
Doct.
giuen
ouer
to
a
mans
appetite
,
and
either
this
way
in
lingring
after
,
or
clinging
to
a
wicked
woman
,
or
in
pursuing
hotly
any
other
sinne
,
seeking
the
fulfilling
of
a
mans
desire
,
so
that
he
can
no
way
bee
remoued
from
it
;
and
that
especially
when
neither
proofe
of
former
danger
thereby
,
nor
feare
of
present
euill
,
nor
the
foreseeing
of
any
to
come
,
(
and
yet
all
certaine
and
apparent
)
can
hold
him
from
it
.
And
though
in
this
grosse
manner
Gods
seruants
bee
not
commonly
enchanted
and
bewitched
(
which
were
monstrous
)
yet
let
vs
not
rest
in
that
,
nor
in
any
like
impotency
,
as
in
hunting
greedily
after
the
wealth
of
this
world
,
and
ioying
in
the
pride
of
life
,
&c.
but
so
bridle
wee
and
keepe
vnder
our
wicked
hearts
,
especially
when
wee
haue
had
faire
warnings
before
,
as
he
had
,
that
they
bring
vs
to
no
such
like
slauery
and
bondage
,
but
that
we
abhorre
them
more
then
at
the
first
,
(
if
we
did
then
entertaine
them
,
especially
we
hauing
had
proofe
,
as
he
had
,
what
woe
will
follow
.
The
more
I
consider
this
fact
of
Samson
,
the
more
I
thinke
of
that
phrase
which
the
holy
Ghost
vseth
to
describe
sinne
by
;
I
meane
that
of
drunkennesse
.
And
as
by
other
occasions
I
note
other
properties
of
a
drunkard
,
wilfully
rushing
into
it
;
so
I
obserue
this
one
of
venterousnesse
and
boldnesse
.
Well
said
he
that
described
drunkennes
(
among
many
other
properties
of
the
disease
)
that
it
puts
into
man
a
marueilous
confident
hopes
,
so
that
it
dareth
fight
with
any
man
without
weapon
,
whom
sobriety
durst
not
encounter
with
,
though
well
armed
.
And
no
wonder
,
for
when
the
braine
is
ouercharged
,
and
nature
oppressed
,
in
stead
of
the
purelight
and
vnderstanding
of
mind
;
there
is
ingendred
a
frothie
conceit
and
appearance
of
that
which
is
not
,
and
in
stead
of
the
spirit
and
vigour
of
the
affection
,
succeedeth
a
degenerate
boldnesse
and
foole-hardie
ventrousnesse
:
as
all
men
can
iudge
that
the
boldnesse
of
a
drunkard
comes
rather
for
want
of
wit
,
then
presence
of
courage
.
Euen
thus
fareth
it
with
Samson
in
this
distemper
and
spirituall
drunkennesse
of
his
.
Still
he
makes
his
companion
answeres
,
faire
and
farre
off
,
flourishing
and
casting
about
,
as
if
he
had
skill
,
and
strength
enough
to
match
and
goe
beyond
her
;
whereas
alas
it
fareth
with
him
as
with
the
man
I
spake
of
,
who
thinking
himselfe
strong
enough
to
goe
alone
and
vpright
,
tottereth
and
falleth
at
euery
turne
.
For
although
the
secret
was
not
yet
vttered
,
yet
these
preambles
of
dalliance
and
trifling
,
what
were
they
but
as
the
nibling
of
the
fish
,
or
the
hopping
of
the
bird
about
the
bait
and
snare
which
she
hasteneth
,
and
yet
would
not
seeme
to
hasten
vnto
?
Doubtlesse
,
if
Samson
his
grace
had
not
been
in
great
part
imbezeled
and
feebled
,
ere
his
locks
were
cut
off
,
he
had
carried
a
truer
measure
of
himselfe
,
and
better
iudgement
of
his
owne
case
,
then
to
thinke
himselfe
his
owne
man
,
and
able
to
resist
,
when
his
mistrisse
,
or
rather
his
lust
,
had
him
bound
in
chaines
,
and
laid
vnder
feet
,
as
foiled
and
vanquished
.
Ah
poore
Samson
,
(
it
may
be
said
)
thou
wert
strong
enough
to
match
Lions
,
and
thousands
of
men
:
but
grace
stands
not
in
the
bignesse
of
bone
,
and
strength
of
armes
,
or
greatnes
of
stomacke
:
thy
lust
and
thy
harlot
are
stronger
then
the
Lion
,
or
mightie
men
.
Therefore
let
this
be
enough
to
conuict
all
such
of
folly
,
as
are
of
Samsons
humour
.
Tush
,
ye
must
not
tell
them
of
bad
company
,
nor
stealing
of
liberty
which
God
denieth
them
;
they
would
not
haue
you
think
they
haue
shaken
hands
with
the
feare
of
God
,
they
would
bee
as
loth
to
part
with
a
good
conscience
as
others
:
yea
,
(
it
may
bee
answered
)
so
thought
Samson
;
he
would
haunt
the
harlots
house
,
and
yet
secretly
keepe
his
goodnesse
too
,
for
all
that
.
But
how
,
and
where
lay
the
strength
to
effect
this
?
Poore
soule
,
onely
in
his
foolish
conceit
and
boldnesse
,
and
indeed
onely
there
lay
the
foundation
of
his
woe
.
For
if
he
had
felt
his
declining
and
weakenesse
,
then
had
he
with
astonishment
shaken
off
his
louer
,
and
departed
.
But
now
hee
feareth
nothing
till
all
be
too
late
,
and
this
makes
him
to
sport
and
play
in
a
matter
of
the
greatest
importance
and
danger
.
Therfore
to
all
such
bold
persons
as
say
,
Turne
me
loose
to
any
company
,
and
the
strongest
enemie
;
If
I
be
foiled
,
laugh
at
me
:
To
such
I
say
;
yea
,
we
shal
be
sure
you
shal
be
laughed
at
,
though
the
wise
will
pitie
you
rather
:
but
who
shall
giue
you
counsell
to
escape
it
before
?
truly
he
that
can
perswade
you
to
walke
humbly
,
and
with
feare
of
your
owne
frailty
,
and
to
watch
against
,
and
suspect
your
owne
frailty
and
falshood
of
heart
:
hee
(
I
say
)
may
keepe
a
mischiefe
from
you
,
and
hold
you
from
venturing
and
dealing
with
such
an
aduersary
,
as
you
know
will
master
you
.
But
if
you
looke
to
escape
danger
,
and
yet
reiect
this
grace
,
then
know
for
certainty
,
that
these
kinds
of
Merchant-venturers
alwaies
make
shipwracke
,
and
bring
in
no
better
gaine
.
All
the
grace
that
a
man
hath
,
is
little
enough
to
quench
the
dart
of
tentation
suggested
;
which
yet
is
but
the
beginning
of
the
sinne
:
and
shalt
thou
,
adding
fewell
to
the
fire
,
and
helping
the
diuell
forward
by
inward
prouoking
thy selfe
to
sinne
,
thinke
to
quit
thy selfe
well
of
it
in
the
hottest
assault
?
If
God
try
thee
,
his
grace
shall
bee
sufficient
for
thee
:
if
thou
wilt
tempt
him
,
and
trouble
thy
2.
Cor.
12.
9.
selfe
,
know
thou
hast
no
promise
of
safety
,
or
to
be
kept
harmeles
,
but
maiest
looke
certainely
for
thy
downefall
:
as
for
thy
owne
wisedome
,
grace
is
not
propped
vp
by
such
pillers
,
but
shall
totter
and
reele
as
an
house
which
hath
lost
her
foundation
:
yea
they
that
goe
to
worke
thus
on
their
owne
head
,
most
assuredly
with
Samson
shall
fall
,
and
bewray
their
folly
at
last
,
to
teach
them
by
the
experience
of
fooles
,
that
wisdome
,
which
the
word
and
other
vnhappy
men
could
not
doe
.
Then
shall
they
see
there
was
oddes
betwixt
keeping
innocent
,
and
wilfull
offending
;
they
shall
finde
,
that
the
strength
of
the
one
is
not
like
the
other
,
though
they
were
little
aware
of
any
such
matter
.
The
issue
of
this
second
attempt
was
altogether
as
it
was
in
the
former
:
Vers.
12.
for
she
bound
him
with
ropes
againe
,
and
had
company
lying
ready
for
the
purpose
at
hand
,
(
if
there
had
bin
any
worke
for
them
to
do
,
)
though
as
yet
he
fell
not
into
their
hands
.
And
let
this
teach
vs
,
not
onely
to
feare
and
suspect
trechery
and
vnfaithfulnesse
in
leaud
women
which
we
know
;
(
as
this
was
such
an
one
;
)
but
generally
also
wherein
soeuer
wee
haue
to
doe
,
beware
we
that
we
defile
not
our
hearts
and
hands
in
any
wicked
actions
and
practises
,
whatsoeuer
shewes
and
promises
are
giuen
and
offered
vs
.
Remembring
the
words
of
our
Sauiour
,
Bee
wise
as
Serpents
,
and
innocent
as
Mat.
10.
16.
Doues
,
and
beware
of
men
.
Which
I
doe
not
say
,
as
though
I
would
teach
men
vncharitablenesse
,
(
charity
being
not
suspitious
)
but
to
giue
warning
to
Gods
seruants
to
beware
1.
Cor.
13.
5.
how
wee
put
our selues
into
mens
hands
,
and
trust
their
faithfulnesse
vpon
a
faire
word
or
countenance
,
which
our
Sauiour
willeth
vs
to
take
Ioh.
2.
24.
heed
of
,
and
giues
vs
example
also
,
in
that
he
would
not
commit
himselfe
to
men
,
though
they
speake
him
faire
,
and
giueth
his
reason
thereof
,
For
he
knew
what
was
in
man
.
But
while
we
doe
thus
,
we
do
not
iudge
of
men
what
they
are
,
(
but
are
warie
,
as
we
be
counselled
)
or
what
religion
is
in
them
,
further
then
we
haue
proofe
thereof
by
their
words
and
deeds
,
and
yet
that
we
do
not
so
,
finally
neither
,
but
for
the
time
onely
,
while
they
lie
in
knowne
euill
,
or
not
knowne
to
be
reformed
.
So
that
neither
are
wee
on
the
one
side
,
to
iudge
men
without
ground
and
warrant
,
neither
yet
are
wee
on
the
other
side
,
to
commit
our selues
into
their
hands
,
(
hauing
that
knowledge
and
experience
that
wee
haue
of
mens
vnfaithfulnesse
how
common
it
is
)
vpon
a
bare
shew
.
But
heere
an
end
for
this
time
.
THE
EIGHTIE
FOVRE
SERMON
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
THe
third
attempting
of
Samson
by
Delilah
followeth
in
Vers.
13.
14.
these
next
two
verses
:
For
shee
seeing
hee
dealt
so
slightly
in
the
matter
,
and
that
he
did
not
in
good
earnest
forbid
her
to
meddle
any
more
about
it
,
but
still
dallied
with
her
,
she
tooke
his
deniall
but
in
sport
,
and
therfore
sets
vpon
him
againe
,
not
despairing
,
but
that
by
importuning
him
,
shee
might
in
time
preuaile
and
ouercome
him
.
By
this
we
may
learne
,
that
if
we
resist
finne
houerly
,
(
and
in
Doct.
that
so
waighty
a
matter
as
this
was
,
as
striking
at
our
happinesse
)
and
deale
slightly
and
loosely
about
it
,
when
all
that
wee
can
doe
against
it
is
little
enough
to
withstand
it
,
wee
can
giue
no
further
token
that
wee
will
fall
into
,
and
commit
the
sinne
it selfe
,
and
that
shortly
.
For
the
diuell
and
his
wicked
instruments
that
lie
in
the
way
to
deceiue
vs
,
and
to
draw
vs
into
the
snare
;
they
are
wise
in
discerning
,
and
artificial
in
marking
how
we
goe
to
worke
,
and
how
farre
we
hold
backe
from
yeelding
to
tentations
:
If
we
doe
it
earnestly
with
strength
of
reason
resolutely
to
disswade
our selues
from
the
same
,
and
be
feruent
and
constant
therein
,
we
put
them
to
their
shifts
to
inuent
arguments
of
greater
force
,
whereby
they
may
be
in
better
hope
to
preuaile
with
vs
.
As
the
diuell
dealt
with
our
Saniour
according
to
his
resolute
and
strong
deniall
,
in
most
slie
and
subtill
Mat.
4.
4
,
5.
manner
.
But
if
we
refuse
the
bait
but
faintly
,
as
Balaam
did
(
for
al
the
shewes
Numb.
22.
38.
2.
Pet.
2.
15.
Iud.
11.
he
made
)
the
wages
of
iniquity
that
was
offered
him
;
or
if
we
shew
that
we
feare
not
the
danger
greatly
which
is
like
to
ensue
,
but
stand
strongly
in
our
owne
conceit
,
that
wee
can
easily
withstand
the
sin
in
the
vpshot
,
and
that
we
haue
no
need
to
be
counselled
about
or
against
it
,
as
the
most
at
this
day
do
so
deceiue
themselues
;
the
diuell
hath
what
he
would
at
our
hands
,
and
doubts
not
but
to
draw
vs
into
the
snare
to
commit
the
sinne
shortly
,
euen
as
these
that
I
speake
of
do
finde
and
feele
to
their
cost
,
for
all
the
confidence
that
they
seeme
to
haue
.
Samson
in
this
third
attempt
,
was
so
far
off
from
giuing
her
ouer
,
hauing
twice
tryed
that
she
sought
his
life
and
vtter
vndoing
,
that
yet
hee
answeres
Doct.
2.
her
the
third
time
;
such
was
his
effeminate
sottishnesse
:
so
that
howsoeuer
hee
thought
still
to
conceale
the
secret
from
her
,
and
to
keepe
himselfe
free
from
vttering
it
,
euen
as
before
thitherto
he
had
done
;
yet
hee
began
now
in
this
third
attempt
,
to
slide
and
slip
in
further
,
and
to
stagger
as
a
drunken
man
,
little
considering
what
he
did
.
For
hee
was
tampering
about
his
lockes
now
before
he
told
her
the
very
thing
that
she
asked
,
and
so
came
neerer
to
the
bewraying
and
vttering
that
which
shee
sought
of
him
:
as
if
hee
could
hardly
conceale
it
from
her
;
saying
to
her
,
that
if
his
lockes
were
fastened
to
the
threeds
of
the
woofe
with
a
pin
,
hee
should
be
weakened
,
and
be
as
another
man
.
And
she
,
thinking
indeed
that
hee
came
now
more
neere
the
very
point
,
seeing
he
spake
of
his
lockes
;
she
by
and
by
made
triall
of
his
words
,
and
hauing
done
so
,
she
called
the
Philistims
againe
to
set
vpon
him
;
but
as
yet
hee
held
backe
from
yeelding
to
her
,
and
once
more
withstood
and
deceiued
her
,
although
hee
had
much
adoe
(
as
we
see
)
to
keepe
it
from
her
.
Whereby
wee
may
see
,
that
when
men
giue
themselues
liberty
and
full
Doct.
scope
to
talke
too
and
fro
of
things
dangerous
and
hurtfull
,
and
take
liking
therein
,
and
will
auoid
no
occasions
,
nor
resist
no
tentations
drawing
and
leading
thereto
,
they
shall
not
chuse
but
bee
snared
and
caught
therewith
,
though
they
intend
no
such
thing
,
(
as
it
came
to
passe
to
him
)
and
so
they
Note
.
shall
hardly
forbeare
and
containe
themselues
from
running
headlong
,
and
being
giuen
ouer
thereto
.
For
when
they
are
led
away
of
their
owne
concupiscence
,
as
Saint
Iames
saith
,
they
are
inticed
also
,
and
snared
,
so
that
they
Iam.
1.
14.
cannot
well
go
off
nor
on
,
but
more
ready
to
consent
,
as
wee
see
Samson
did
afterward
,
telling
his
whole
heart
vnto
her
.
Euen
so
I
say
,
men
shall
by
oft
and
long
tampering
with
the
sinne
whereto
they
are
too
neerely
affected
,
come
more
readily
and
speedily
to
the
consenting
to
it
,
and
the
committing
of
it
,
who
should
rather
turne
away
,
and
weane
themselues
,
and
that
betimes
,
from
the
least
liking
or
longing
after
it
,
much
lesse
should
they
hasten
it
on
by
liberall
talking
of
it
.
For
if
we
will
suffer
our selues
to
be
importuned
in
all
cases
,
medling
with
them
when
we
need
not
,
who
doubteth
but
that
we
shall
much
easilier
yeeld
thereto
.
Those
whom
commonly
wee
call
men
of
good
natures
,
being
once
tainted
by
leaud
company
,
grow
first
dissolute
,
and
by
degrees
desperate
:
but
they
wax
rotten
by
degrees
,
as
wee
see
fruit
by
long
lying
doth
.
And
as
wee
see
in
the
running
out
of
the
houre-glasse
,
that
euery
part
of
the
sands
course
is
the
hastening
of
the
houre
to
an
end
,
though
the
last
passage
of
it
be
the
actuall
ending
the
reof
:
so
may
we
say
of
Samson
his
dallying
,
and
houering
replies
,
that
euen
the
first
,
second
,
and
third
were
the
preparations
to
the
final
bewraying
of
the
secret
,
though
the
fourth
onely
confessed
it
actually
.
If
the
fourth
had
been
away
,
the
matter
had
been
whole
,
but
the
fourth
was
in
the
first
,
in
the
second
,
and
in
the
third
(
though
more
obscurely
)
enfolded
.
Alas
,
at
his
first
shifting
he
thought
hee
might
haue
proceeded
still
.
But
as
the
secret
at
the
first
dash
was
too
waighty
to
vtter
:
so
after
two
or
three
dalliances
,
the
tentation
preuailed
,
and
was
too
strong
for
him
any
longer
to
shift
off
,
withhold
,
or
resist
.
And
the
like
let
vs
know
,
euen
as
this
also
is
,
to
be
spokon
vnto
vs
.
The
fourth
attempt
followeth
,
in
the
which
shee
gaue
him
the
deadly
Vers.
15.
16.
17.
blow
.
For
when
no
warning
will
serue
,
how
can
a
man
chuse
but
fall
into
the
danger
(
how
great
soeuer
it
be
)
which
he
would
by
no
meanes
auoide
while
he
might
?
But
let
vs
heare
the
dealing
of
them
both
.
She
is
growne
now
more
subtill
then
before
.
For
wee
are
not
to
thinke
that
these
things
were
done
betwixt
them
on
one
day
,
or
on
foure
daies
together
,
(
as
the
acts
are
heere
set
downe
to
be
in
number
foure
)
immediately
following
one
another
;
but
with
some
space
betwixt
them
,
that
she
might
take
fit
occasion
in
a
more
subtill
manner
to
renue
her
suite
and
request
againe
.
Shee
beginneth
therefore
with
him
in
this
manner
;
that
whereas
hee
had
told
her
hee
loued
her
,
shee
subtilly
answered
,
shee
saw
hee
loued
her
not
,
because
his
heart
was
not
with
her
,
but
hee
had
mocked
her
now
three
times
,
and
had
not
told
her
that
which
she
asked
of
him
.
And
through
her
subtill
and
secret
winding
into
him
,
and
her
impudent
importunity
,
and
earnest
vrging
of
him
,
for
all
his
wisedome
(
as
he
thought
)
in
holding
her
off
with
lies
and
delaies
,
in
iesting
manner
;
yet
he
thinking
by
her
following
of
the
matter
,
that
she
was
in
good
earnest
with
him
,
in
saying
hee
grieued
her
because
she
saw
he
loued
her
not
,
he
was
brought
thereby
to
pitie
her
,
and
to
be
so
wounded
with
her
subtil
flattering
of
him
,
and
dissembling
with
him
,
that
he
was
sore
vexed
to
see
her
so
grieued
:
and
therefore
as
great
woe
as
it
was
like
to
bring
to
himselfe
,
he
neuer
duly
considered
it
but
was
ouercome
and
told
her
according
to
her
desire
,
all
his
heart
,
euen
how
hee
might
bee
brought
to
lose
his
strength
.
This
for
the
summe
of
these
three
verses
.
But
now
let
vs
weigh
these
things
more
particularly
.
In
the
15.
verse
,
by
Doct.
vers.
15.
the
subtilty
the
woman
had
learned
now
at
the
last
(
who
told
him
he
loued
her
not
,
when
yet
she
knew
he
doted
on
her
)
we
see
how
artificiall
the
wicked
do
easily
grow
,
(
for
herein
we
need
not
doubt
but
that
the
like
offenders
now
,
are
like
her
)
and
how
soone
the
deceiuers
in
their
attempts
doe
waxe
worse
and
worse
,
and
more
ripe
in
subtilty
and
deceiuing
,
then
they
were
before
.
So
saith
Paul
to
Timothy
.
So
that
if
there
were
any
to
obserue
it
,
how
2.
Tim
3.
12.
(
for
the
most
part
)
men
are
fitted
to
this
trade
;
to
wit
,
that
how
meanely
and
bungerly
soeuer
they
go
to
worke
in
comparison
,
when
they
begin
the
world
,
I
meane
for
subtilty
,
ouer
they
doe
afterward
:
but
how
soone
they
grow
ripe
in
this
faculty
,
and
that
in
euery
kinde
of
euill
dealing
,
as
experience
sheweth
too
cleerely
;
I
say
if
men
obserued
it
,
they
would
confesse
no
lesse
then
I
say
.
Whether
we
speake
of
them
that
begin
in
vnlawfull
trades
and
courses
,
as
in
whoredome
,
oppression
,
flattery
,
beguiling
,
or
in
any
such
;
or
in
those
which
are
lawfull
;
as
buying
,
selling
,
letting
house
and
land
,
or
other
earthly
dealings
,
(
as
may
bee
seene
in
the
vniust
Steward
,
what
euill
practises
are
Luk.
16.
3.
vsed
in
all
these
,
)
and
what
cunning
and
craft
are
found
out
and
inuented
,
to
goe
one
beyond
another
,
otherwise
then
in
times
past
,
for
the
most
part
they
haue
done
;
it
is
admirable
to
consider
it
.
In
all
which
they
shew
plainly
,
that
they
do
not
to
any
purpose
,
mind
nor
set
their
hearts
vpon
any
better
things
,
howsoeuer
some
of
them
will
beare
vs
in
hand
that
they
doe
,
and
that
they
will
serue
God
as
well
as
the
best
.
And
not
only
so
,
but
(
that
which
would
lesse
be
thought
)
how
long
is
it
,
before
they
that
imbrace
the
Gospell
grow
to
be
experienced
,
and
well
seasoned
with
such
true
and
sauing
knowledge
of
holy
doctrine
,
as
whereby
they
abhorre
such
dregges
and
doings
,
and
attaine
to
the
finding
of
the
Christian
life
to
be
meate
and
drinke
to
them
.
And
how
few
are
there
that
doe
so
?
So
that
it
may
worthily
bee
complained
of
,
yea
lamented
with
teares
,
if
there
were
euery
where
such
as
could
doe
it
,
to
see
both
the
fewnesse
of
this
latter
sort
,
and
how
many
there
be
euery
where
swarming
of
the
former
.
But
of
this
ripenesse
of
sinne
elsewhere
.
Yet
this
I
adde
,
(
that
which
I
vtter
with
griefe
)
euen
these
ripe
headed
and
nimble
fellowes
,
who
grow
so
soone
masters
of
their
trade
before
they
haue
serued
halfe
a
Prentiship
,
shall
rise
vp
and
condemne
many
of
the
better
sort
for
their
block-headed
backwardnesse
in
matter
of
religion
and
Christianity
,
after
so
long
training
vp
in
Gods
schoole
.
This
age
should
bee
ripest
in
grace
and
skill
how
to
passe
the
time
most
fruitfully
and
ioyfully
:
and
neuer
age
had
such
dullards
and
dunces
in
searching
into
themselues
,
and
trying
whether
they
be
in
the
state
of
saluation
or
no
,
and
in
seeking
acquaintance
with
God
,
considering
that
it
hath
the
helpes
of
all
former
examples
,
and
present
meanes
to
this
purpose
,
greater
then
euer
age
had
since
the
Apostles
time
.
If
it
be
,
who
shall
domineere
ouer
others
,
and
set
vp
himselfe
,
who
shall
cogge
and
cosen
,
or
goe
beyond
his
neighbour
to
deceiue
him
,
and
who
hath
more
strings
to
his
bow
to
shift
,
scrape
,
and
rake
pelfe
together
howsoeuer
;
then
our
age
may
commence
the
highest
degree
in
this
profession
.
Skill
and
ripenesse
in
mischiefe
is
not
bounded
only
within
them
of
Delilahs
trade
(
though
doubtlesse
the
strumpets
of
old
ages
were
punies
to
them
of
ours
for
all
subtilty
and
villany
)
but
extends
as
farre
as
the
Prince
of
this
world
hath
any
subiects
.
But
if
ye
go
to
enquire
who
hath
made
the
Christian
life
easie
,
by
constancy
in
obedience
,
who
liueth
a
sweet
life
and
void
of
sorrow
by
resolute
purpose
and
endeuour
of
abstaining
from
all
euill
,
and
by
watching
ouer
his
heart
and
life
alwaies
,
also
who
enioyeth
that
liberty
which
God
alloweth
,
to
rest
assured
of
his
loue
,
and
so
to
goe
in
and
out
before
him
,
from
one
duty
to
another
,
without
vnsetlednesse
,
wearines
,
Note
.
and
disquietnesse
.
In
a
word
,
if
ye
enquire
who
is
the
man
that
hath
so
improued
the
doctrine
of
the
Gospell
,
as
that
hee
hath
found
that
hundred-fold
Mat.
19.
29.
measure
of
contentment
for
reiecting
lying
vanities
,
so
that
hee
is
become
a
light
and
example
to
others
,
like
those
Thessalonians
whom
Paul
1.
Thes.
1.
7.
calles
paternes
,
and
those
Saints
whom
Dauid
calleth
excellent
:
If
(
I
say
)
Psal
16.
3.
inquirie
be
made
after
these
(
which
yet
are
the
best
of
all
other
)
yee
shall
finde
or
meete
with
few
,
that
see
into
them
,
affect
them
,
or
can
answere
any
great
matter
about
them
:
Oh
,
euery
little
is
enough
in
godlinesse
,
men
are
content
with
mediocritie
heere
,
which
in
godlinesse
is
a
vice
,
and
no
vertue
.
So
that
there
is
a
perfection
and
mastership
in
Gods
trade
also
,
and
without
comparison
the
greatest
gaine
:
but
the
worke
is
tedious
,
or
men
vnhappie
that
cannot
hit
vpon
it
.
Samson
being
so
blindfolded
with
her
beautie
,
that
hee
was
now
become
sicke
for
seeing
her
grieued
,
so
that
now
he
must
rest
no
more
with
her
,
but
in
good
earnest
he
must
vtter
his
secret
to
her
,
or
else
he
loued
her
not
,
as
she
charged
him
;
and
how
could
she
beare
that
vnkindnesse
at
his
hands
,
that
she
louing
him
so
dearely
,
(
as
she
made
him
thinke
she
did
by
her
subtiltie
)
he
on
the
other
side
should
not
care
for
her
,
he
being
(
I
say
)
thus
blindfolded
,
this
oft
and
importunate
vrging
him
by
her
,
so
wounded
him
,
that
rather
then
hee
would
haue
a
thought
that
hee
was
cut
off
from
her
loue
,
(
which
was
death
to
him
to
thinke
)
hee
could
hold
her
off
no
longer
,
but
told
her
that
which
she
asked
of
him
,
till
hee
felt
too
late
that
hee
was
vndone
,
to
make
all
others
afraid
by
his
example
,
to
make
a
sport
of
sinne
,
and
to
trifle
in
matters
of
such
consequence
.
Here
this
may
be
learned
by
Samson
,
that
they
who
will
be
companions
Vers.
16.
in
sinne
iestingly
,
and
in
dalliance
(
thinking
yet
with
themselues
,
that
they
will
goe
no
further
)
they
shall
fall
to
it
in
good
earnest
,
and
shall
not
bee
able
to
auoid
it
.
This
might
bee
exemplified
in
many
particulars
.
I
pray
giue
vs
leaue
to
be
merrie
,
saith
the
wanton
,
we
meane
no
harme
:
No
,
but
harme
waiteth
you
by
your
dalliance
.
An
angrie
and
moody
person
(
who
yet
knowes
how
dangerous
a
sinne
anger
is
)
giuing
reine
to
himselfe
;
and
resisting
no
occasions
,
in
time
strikes
and
wounds
,
and
at
length
kils
in
his
rage
;
yet
ye
must
let
him
alone
,
he
cannot
but
be
angry
,
he
saith
,
being
prouoked
,
but
when
he
hath
spoken
he
hath
done
.
Nay
,
many
a
man
hath
vndone
himselfe
ere
he
hath
done
,
and
all
by
dallying
with
his
sinne
.
It
is
ill
playing
with
Beares
,
and
Lions
,
or
fierce
creatures
,
for
there
is
no
amiable
Note
.
qualitie
in
them
:
but
sinne
of
all
other
is
the
most
hideous
monster
,
and
no
man
is
more
in
danger
to
be
deuoured
of
it
,
then
hee
that
playeth
with
it
.
This
,
not
onely
the
prophane
of
the
world
doe
proue
to
bee
true
,
to
the
shame
of
many
of
them
which
would
be
better
thought
of
,
but
euen
the
godly
doe
finde
it
so
,
when
for
yeelding
to
their
lusts
and
bad
desires
too
farre
,
they
haue
no
power
ouer
themselues
,
but
are
brought
to
that
point
,
that
either
their
consciences
disquiet
and
sore
torment
them
,
or
they
bring
foorth
in
the
sight
of
all
men
the
sinne
,
which
they
too
much
gaue
ouer
themselues
vnto
,
and
delighted
in
;
as
we
haue
heard
of
Dauid
.
Let
it
bee
a
warning
to
all
how
they
dally
with
sinne
,
and
iest
about
it
,
he
is
neerer
them
then
they
are
aware
,
Satan
I
meane
,
who
drawing
them
to
goe
on
the
brim
and
banck
of
the
riuer
,
will
plunge
them
headlong
into
the
bottome
and
depth
of
it
;
but
let
men
rather
be
farre
off
from
treading
in
the
steps
that
leade
thereto
:
as
I
haue
before
obserued
out
of
his
three-fold
dallying
answere
,
and
therefore
in
this
will
be
briefer
.
Another
thing
heere
of
Samson
let
vs
learne
,
that
it
is
euen
death
to
men
to
bee
put
from
their
vnlawfull
delights
and
pleasures
,
when
they
haue
once
giuen
ouer
themselues
brutishly
and
sottishly
vnto
them
,
as
hee
was
vexed
almost
to
the
death
to
heare
her
to
tell
him
,
she
must
forsake
him
,
and
could
not
loue
him
,
if
his
hart
was
no
more
toward
her
,
then
she
saw
;
which
yet
she
spake
but
in
grosse
dissembling
.
All
bondage
is
grieuous
;
but
what
is
greater
then
bondage
to
an
whore
?
when
a
man
cannot
but
cling
to
her
,
and
be
at
her
lure
,
whose
heart
is
false
toward
him
,
and
seeketh
his
destruction
.
We
must
take
heed
that
we
rest
not
in
the
best
things
that
are
subiect
to
change
,
but
much
more
that
wee
hang
not
our
securitie
vpon
deceitfull
pleasures
,
&
especially
of
all
other
,
vpon
a
wicked
&
alluring
woman
,
whom
rather
then
Samson
would
once
thinke
of
forgoing
,
behold
,
he
shameth
not
to
abandon
God
;
conscience
and
all
,
not
to
speake
of
the
outward
mischief
Note
.
that
ensued
.
And
surely
if
this
be
true
of
Samson
,
who
sinned
against
conscience
all
this
while
,
what
shall
we
say
of
them
who
commit
secret
filthines
with
greedines
,
and
yet
without
remorse
?
What
a
death
is
it
to
them
(
think
we
)
to
be
pluckt
by
violence
from
their
old
acquaintance
,
which
by
custom
is
become
as
the
poore
mans
lambe
,
whom
Nathan
describes
to
Dauid
,
euen
2.
Sam.
12.
3.
as
his
sonne
?
Therefore
when
men
haue
liued
a
long
time
in
a
lewd
course
without
let
,
how
welcome
is
death
to
them
that
makes
an
vtter
separation
betweene
them
and
their
lusts
,
which
liued
before
in
as
streight
league
and
vnion
as
the
soule
and
body
together
?
Oh
bondage
vnspeakable
!
to
bee
inwardly
Note
.
linked
to
the
loue
of
that
which
can
neither
be
enioied
but
with
extreame
miserie
,
nor
forgone
but
with
intollerable
vexation
.
Let
this
be
one
motiue
among
others
to
humble
the
sinner
before
God
,
and
to
shew
him
how
out
of
measure
sinfull
his
corrupt
nature
is
:
as
also
to
teach
him
not
so
eagerly
to
pursue
his
lusts
,
except
he
will
bring
a
world
of
sorrow
vpon
himselfe
,
when
the
time
of
forsaking
them
is
come
.
For
what
though
at
the
last
cast
many
a
man
renounces
the
old
courses
of
vngodlines
,
and
repents
him
,
yea
and
is
ashamed
of
his
doings
?
this
is
when
the
conscience
is
terrified
by
some
violent
feare
or
griefe
:
not
while
hee
hath
his
will
,
and
prospereth
in
his
euil
.
And
yet
,
alas
,
who
seeth
not
that
these
terrors
when
they
seaze
vpon
any
,
(
for
we
must
not
think
they
seaze
vpon
al
,
many
dying
sots
as
they
liued
without
feeling
)
for
the
most
part
vanish
away
and
come
to
nothing
;
so
that
those
great
penitents
,
if
they
get
vp
and
recouer
their
maladie
,
how
far
doe
they
put
from
them
the
remembrance
of
the
former
trouble
,
and
shew
,
that
it
was
distastfull
vnto
them
,
and
forced
them
in
the
bitternes
thereof
to
Note
.
say
any
thing
;
but
now
they
are
at
libertie
they
returne
againe
as
naturally
to
their
byas
,
as
the
stone
falleth
downward
.
Oh
therefore
pray
and
labour
that
it
may
bee
good
,
which
ye
set
your
hearts
on
and
delight
in
,
being
accounted
of
you
as
most
precious
:
for
the
end
else
will
be
more
bitter
in
the
parting
,
then
euer
the
loue
was
in
enioying
.
Loue
the
best
things
and
feare
not
to
exceed
measure
;
for
besides
the
vnspeakable
and
sound
ioy
they
affoord
,
this
they
also
yeeld
,
euen
a
perpetuitie
,
they
shall
neuer
bee
pulled
away
,
as
our
Sauiour
saith
,
this
ioy
shall
no
man
take
from
you
.
Iohn
26.
22.
Now
he
was
so
wrought
on
by
her
,
that
as
wise
as
hee
thought
himselfe
,
in
purposing
that
shee
should
neuer
know
that
which
shee
sought
at
his
Vers.
17.
hands
;
yet
because
he
gaue
place
to
his
wicked
affections
,
he
was
not
onely
snared
and
in
danger
as
before
,
but
now
told
all
vnto
her
:
to
wit
,
that
there
neuer
came
rasor
on
his
head
:
but
if
his
lockes
were
cut
off
,
he
should
lose
his
strength
;
which
was
as
much
as
if
he
had
told
her
,
how
they
might
take
his
life
from
him
,
and
bring
all
shame
and
sorrow
vpon
him
,
as
they
did
in
deed
:
and
yet
more
then
this
,
hee
might
(
though
to
small
effect
)
haue
said
to
her
,
to
wit
,
beside
all
this
euill
which
I
shall
sustaine
hereby
,
I
doe
also
set
the
Lord
against
me
,
to
depriue
me
of
his
grace
,
and
all
this
for
thy
sake
:
for
thus
much
(
doubtlesse
)
he
suffered
for
her
.
By
which
,
so
many
good
obseruations
arise
,
as
a
wise
man
may
be
to
seek
Doct.
1.
with
which
to
begin
first
.
But
briefly
of
two
or
three
.
One
is
this
:
that
we
shall
not
need
to
complaine
of
the
hurt
and
wrong
that
other
doe
vnto
vs
,
which
how
common
it
is
,
all
places
doe
witnesse
;
for
none
are
greater
enemies
to
vs
,
then
our selues
.
Were
hee
not
a
monster
of
men
that
should
offer
Note
.
but
the
one
halfe
of
this
vnto
vs
,
that
Samson
did
to
himselfe
,
as
here
may
be
seene
?
But
behold
,
all
this
,
and
no
lesse
,
doe
some
,
nay
very
many
,
offer
to
themselues
.
We
storme
,
rage
,
and
crie
out
of
other
,
if
they
hold
but
a
little
of
our
due
from
vs
:
and
much
more
,
if
wee
sustaine
greater
hurt
by
them
;
whereas
we
by
our
sinnes
,
worke
our
owne
woe
,
and
yet
through
blind
self-loue
we
are
neuer
angrie
with
our selues
,
when
yet
wee
could
finde
in
our
hearts
to
pursue
others
vnto
death
.
Oh
rend
we
our
hearts
for
our
sins
,
and
be
deeply
displeased
with
our selues
for
them
.
All
these
Philistims
could
not
haue
done
Samson
the
mischiefe
which
he
did
himselfe
by
his
owne
folly
,
or
rather
madnesse
.
But
if
they
had
attempted
any
such
matter
against
him
,
as
to
make
him
infamous
,
as
hee
made
himselfe
,
would
he
not
streight
haue
reuenged
it
?
Nay
,
did
hee
not
reuenge
it
in
the
sequell
?
But
,
to
leaue
him
(
who
sinned
not
in
reuenging
)
and
come
to
our selues
;
who
is
he
that
dare
but
iustly
reproue
vs
for
a
fault
,
(
be
it
neuer
so
grosse
)
but
he
shall
haue
our
badge
and
liuerie
presently
,
and
we
thinke
him
our
enemie
,
and
watch
our
season
to
be
euen
with
him
,
as
Esau
dealt
with
his
brother
Iacob
.
And
yet
Gen.
27.
41.
so
farre
is
a
louing
reproofe
from
hurting
vs
,
that
if
wee
were
the
men
wee
should
be
,
it
might
keepe
the
hurt
we
speake
of
,
from
lighting
vpon
vs
,
and
be
as
a
precious
balme
vnto
our
heads
.
Well
then
(
will
a
wise
man
say
)
I
Psal.
141.
5.
see
these
men
are
i
alous
of
themselues
,
and
their
owne
hurt
,
if
they
can
endure
no
other
to
touch
them
but
they
will
flee
in
his
face
,
they
will
be
long
enough
(
it
is
to
be
hoped
)
ere
they
wrong
themselues
willingly
.
Indeede
the
reason
is
sensible
,
but
the
proofe
is
most
preposterous
.
For
that
man
that
will
not
take
the
losse
of
a
penny
at
anothers
hand
without
storming
,
will
spend
many
a
pound
to
haue
his
wicked
desire
satisfied
;
nay
he
will
vndoe
himselfe
and
strip
himselfe
of
all
he
hath
;
and
yet
thinke
neuer
the
worse
of
himselfe
when
hee
hath
done
;
nay
,
no
man
may
tell
him
of
it
neither
.
Therefore
if
we
will
preuent
outcries
and
late
repentance
for
time
to
come
,
(
for
there
is
a
time
when
such
fooles
crie
out
;
I
am
lost
,
I
haue
vndone
my selfe
)
let
vs
learne
that
the
way
to
become
our
owne
best
friends
,
is
to
be
greatest
enemies
to
the
sinne
which
most
preuaileth
in
vs
,
as
that
which
threatneth
our
greatest
desolation
.
God
will
take
that
mans
part
against
Note
.
himselfe
,
who
most
striueth
to
hate
himselfe
,
I
meane
the
corruption
within
him
,
which
is
as
deare
to
him
as
himselfe
.
And
till
wee
be
come
to
this
point
,
that
we
can
haue
as
heartie
indignation
at
our
sin
that
we
haue
most
delighted
in
,
as
wee
haue
against
others
for
no
cause
,
or
sometime
against
Note
.
our selues
for
being
circumuented
and
ouershot
in
a
bargaine
by
a
cunning
cosener
;
we
are
farre
from
repentance
,
or
from
that
estate
that
a
wise
man
should
rest
in
,
though
the
worke
bee
difficult
(
I
confesse
)
which
I
speake
of
.
But
about
this
businesse
though
a
man
haue
many
,
and
those
great
enemies
to
hinder
him
;
yet
his
sinfull
heart
is
more
dangerous
then
all
,
and
by
the
trecherie
whereof
onely
,
all
other
enemies
doe
him
mischiefe
.
And
doubtlesse
the
diuell
and
the
strongest
allurements
rebound
backe
,
and
hurt
not
,
neither
enter
,
where
the
heart
lieth
not
open
to
euill
,
and
vnfenced
against
it
.
The
euill
that
remaineth
in
the
best
,
occasioneth
all
externall
euill
enemies
to
stirre
it
vp
and
encrease
it
.
The
pure
Angels
haue
the
diuels
their
enuious
enemies
.
Nay
,
sinne
makes
God
our
enemie
,
(
not
for
euer
,
if
euer
we
were
reconciled
to
him
)
while
it
lieth
harboured
and
vnremoued
:
but
otherwise
,
though
hee
correct
vs
,
yet
hee
loueth
vs
,
as
a
father
his
children
.
The
cause
is
much
more
the
enemie
,
I
meane
sinne
,
then
the
effect
,
which
is
Gods
enmitie
.
And
therefore
when
hee
afflicteth
for
sinne
,
count
not
him
our
enemie
,
no
nor
the
crosse
which
hee
inflicteth
:
but
patiently
beare
it
,
and
say
,
I
will
goe
vnder
my
triall
willingly
,
seeing
I
haue
sinned
,
and
turne
my
griefe
against
my
chiefe
enemie
,
knowing
that
except
that
,
which
is
my
sinne
,
vndoe
me
,
no
other
thing
shall
,
but
turne
to
my
good
rather
.
Also
by
this
that
Samson
was
brought
to
that
which
hee
neuer
meant
to
2
bee
,
to
wit
,
to
vtter
his
secret
to
a
base
housewife
,
by
the
following
him
on
with
her
importunitie
;
note
what
force
is
in
it
.
The
widow
by
importunitie
Luke
18.
5.
ouercame
the
wicked
Iudge
,
to
grant
her
iustice
,
though
he
had
no
mind
so
to
doe
.
But
let
vs
see
that
it
be
for
good
,
when
men
be
importunate
with
vs
for
any
thing
;
or
else
turne
wee
away
from
hearing
them
,
as
Ioseph
did
from
his
alluring
Mistresse
.
And
let
vs
specially
vse
this
importunitie
and
Gen.
39.
10.
earnest
suite
,
as
our
Sauiour
hath
willed
vs
,
that
is
,
to
God
in
our
prayers
:
for
if
the
wicked
Iudge
would
be
moued
(
saith
our
Sauiour
)
to
heare
the
poore
Luke
18.
7.
widow
,
lest
she
should
make
him
wearie
,
shall
not
God
auenge
his
elect
that
crie
to
him
day
and
night
?
Of
this
more
largely
in
the
14.
Chapter
by
the
like
occasion
.
Againe
,
me
thinkes
this
answere
of
Samson
to
such
a
strumpet
,
[
I
am
a
3
Nazarite
,
&c.
if
my
locks
be
cut
off
,
I
shall
be
as
another
man
]
sauoureth
of
incredible
sottishnes
,
and
argueth
plainly
,
that
a
wretched
sinner
,
who
breaketh
not
off
his
course
,
till
he
be
in
the
heate
and
power
of
his
sinne
,
can
no
other
doe
then
yeeld
to
the
tyrannie
thereof
;
as
hee
that
is
bound
hand
and
foote
is
carried
whither
his
creditor
or
aduersarie
,
not
whither
himselfe
listeth
.
It
cannot
be
enough
to
excuse
Samson
,
that
if
he
might
haue
had
his
will
,
hee
would
rather
haue
chosen
to
haue
kept
his
secret
:
So
it
is
like
,
but
who
brought
him
into
the
stockes
,
and
set
him
by
the
heeles
,
who
brought
him
to
this
streight
,
that
hee
would
not
but
doe
that
which
hee
desired
to
shunne
?
Himselfe
,
his
headstrong
lust
,
which
hauing
once
got
the
hand
ouer
Note
.
him
,
vsed
him
impotently
,
and
made
him
a
stark
beast
and
slauish
foole
.
He
knew
the
sorrow
which
must
ineuitably
ensue
vpon
his
betraying
himselfe
,
yet
hath
he
(
I
say
not
the
grace
,
that
was
now
vnder
boord
)
but
not
the
strength
to
containe
himselfe
.
I
said
my
minde
touching
this
vpon
the
4.
verse
,
[
Entice
him
,
&c.
]
but
now
the
execution
of
the
plot
doth
more
liuely
present
to
our
eyes
the
nature
of
sinne
,
that
it
takes
wisedome
from
a
man
first
,
and
then
imposeth
what
conditions
it
pleaseth
:
knowing
that
a
man
would
neuer
be
such
a
vassall
,
so
long
as
he
is
in
his
right
minde
,
and
not
out
of
his
wits
.
As
Samson
could
say
,
I
am
a
Nazarite
,
&c.
so
he
could
haue
said
,
By
this
sin
,
I
shall
make
my selfe
of
the
purest
worshipper
of
God
,
the
most
prophane
creature
and
execrable
.
But
Samson
would
not
say
so
,
at
least
not
weigh
it
,
but
desperatly
runnes
vpon
the
pikes
.
Doubtlesse
he
had
not
had
the
power
,
though
his
saluation
had
lien
vpon
it
,
at
this
time
to
preuent
it
:
(
but
blessed
bee
God
who
holdeth
his
election
,
when
men
haue
lost
their
grace
in
their
feeling
)
Samson
had
lost
his
eyes
,
ere
the
Philistims
put
them
out
.
This
let
me
a
little
more
enforce
vpon
so
iust
an
occasion
,
then
I
did
in
the
fourth
verse
.
Who
will
not
boldly
auerre
and
affirme
this
,
and
say
;
Tell
me
what
sinne
is
,
and
proue
to
me
by
good
euidence
,
that
it
will
bring
such
sorrow
as
Samsons
,
Peters
,
Dauids
,
Salomons
,
did
to
them
;
and
then
if
I
commit
it
,
count
me
a
foole
indeed
?
Put
in
one
thing
more
,
and
I
will
beleeue
thee
;
If
,
when
the
occasion
is
offered
,
Gods
grace
bee
stirring
and
effectuall
in
thee
by
watchfulnes
and
iealousie
ouer
thy selfe
,
then
thou
wilt
abstaine
vpon
that
meditation
.
But
(
alas
)
who
finds
that
grace
in
the
strength
oftentation
who
sought
it
not
before
?
without
which
,
yet
thou
maist
haue
matter
enough
in
thy
minde
to
disswade
and
flaite
thee
,
(
I
will
not
denie
)
but
thou
shalt
haue
small
list
or
power
to
weigh
and
ponder
it
,
nay
thy
intangled
and
drunken
heart
will
make
a
sot
of
thy
minde
,
and
a
most
disguised
beast
of
thee
.
An
heart
infatuate
with
lust
,
stoppeth
and
freeseth
vp
the
passage
of
the
knowledge
,
that
it
cannot
succour
the
poore
distressed
and
embondaged
soule
,
but
leaue
it
to
shift
.
We
conclude
then
,
Samsons
sin
was
not
presumptuous
,
but
impotencie
,
yet
vnauoidable
,
the
case
standing
as
it
did
.
Oh
then
still
learne
;
men
haue
not
quit
themselues
well
,
as
soone
as
they
haue
spoken
a
bold
word
against
sinne
in
generall
.
For
when
it
comes
to
particulars
,
what
doe
men
?
I
will
haue
his
blood
(
saith
a
cursed
Cain
)
though
I
be
hanged
presently
,
yet
hee
knoweth
the
shame
and
woe
thereof
.
Of
some
Iewes
(
not
all
,
for
some
knew
well
enough
)
the
Scripture
saith
;
If
they
had
knowne
,
they
would
not
haue
crucified
the
Lord
of
life
.
And
sometimes
,
I
denie
not
,
ciuill
men
are
kept
from
crimes
by
this
meane
,
and
good
men
from
offending
,
though
strongly
tempted
to
goe
through
stifly
.
But
this
is
no
rule
.
And
I
still
say
to
thee
,
(
that
shall
reade
this
)
beware
of
dalliance
,
and
venturing
farre
:
for
thou
shalt
haue
no
power
to
withdraw
,
when
thou
wouldest
,
who
wouldest
not
when
thou
mightest
.
Trust
not
thy selfe
,
thy
strength
in
this
case
will
be
a
brused
reede
.
The
best
lawes
leaue
as
little
to
the
Iudge
as
may
be
,
because
man
is
subiect
to
corruption
:
and
except
Gods
grace
be
a
law
within
thee
,
suspect
that
in
a
strong
pursuite
of
lust
,
thou
who
art
as
Iudge
to
aduise
thy selfe
,
wilt
hardly
be
a
law
to
thy selfe
to
gouerne
thee
.
But
if
thou
be
fearfull
to
giue
a
little
libertie
to
thine
heart
in
euill
,
a
great
Note
.
shall
not
master
thee
:
if
thou
feare
anger
,
thou
shalt
be
no
murtherer
:
if
thou
flee
from
the
baite
,
the
snare
shall
not
catch
thee
.
Euer
beare
this
in
minde
;
Sinne
as
it
groweth
,
it
will
be
predominant
and
get
the
masterie
.
And
a
man
may
as
well
be
mad
with
reason
,
as
sinne
with
reason
,
and
think
to
moderate
himself
when
he
will
yeeld
once
,
and
be
euer
a
slaue
:
for
sinne
will
force
thee
to
yeeld
after
,
euen
as
a
strong
fit
of
an
ague
maketh
him
to
doe
,
whom
it
strongly
shaketh
.
Thus
much
for
this
time
.
THE
EIGHTIE
FIVE
SERMON
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceed
in
the
story
,
because
we
see
how
Samson
,
though
otherwise
indued
of
God
with
singular
Doct.
3.
in
vers.
17.
graces
,
yet
was
most
impotently
giuen
ouer
to
the
loue
of
women
,
when
wee
doe
not
reade
,
that
hee
was
else
tainted
with
other
sins
;
let
it
admonish
vs
,
that
we
may
possibly
be
more
weake
in
resisting
,
and
more
prone
to
the
committing
of
some
one
sinne
,
then
of
another
,
and
it
shall
not
bee
amisse
for
vs
to
think
,
seeing
we
haue
so
many
examples
of
it
in
Scripture
,
that
this
sin
of
his
is
more
common
among
the
most
then
other
.
The
which
I
say
to
this
end
,
that
euery
one
of
vs
should
obserue
our selues
,
where
we
see
our selues
weakest
,
and
there
to
vse
most
meanes
to
strengthen
our selues
against
the
same
,
as
watching
,
prayer
,
reading
,
and
this
not
houerly
but
heartily
,
if
we
seeke
to
be
the
better
thereby
,
and
in
no
wise
to
dare
be
bold
to
commit
it
,
seeing
we
cannot
but
bee
as
sure
of
ill
successe
,
as
Samson
was
before
hee
did
it
.
When
the
husband-man
suruaies
his
ground
,
he
vseth
not
to
fence
where
the
quick
set
is
strong
and
thicke
,
but
where
the
hedge
is
thin
or
troden
downe
;
wee
loue
to
lay
on
load
where
there
is
no
need
;
but
if
there
be
a
blemish
in
our
liues
which
makes
all
the
rest
disgracefull
,
and
therefore
requireth
more
labour
to
blot
it
out
,
wee
cannot
abide
to
set
our selues
to
amend
it
,
nor
so
much
as
to
take
knowledge
of
it
.
And
yet
one
dead
flie
corrupts
a
whole
pot
of
the
sweetest
oyntment
,
and
the
sweeter
,
the
sooner
.
How
did
Salomons
Eccles.
10.
1.
excessiuenesse
in
this
kinde
,
defame
all
his
other
excellency
and
gifts
?
And
doe
we
not
see
by
experience
the
truth
hereof
?
He
is
an
honest
man
(
saith
one
)
but
a
couetous
,
an
hasty
,
an
vncharitable
,
a
breaker
of
promise
,
and
one
or
other
interposition
there
is
to
eclipse
his
light
&
credit
.
Yea
and
(
as
Paul
in
the
like
kinde
spake
of
the
house
of
Cloe
)
there
is
cause
.
Now
in
this
so
1.
Cor
1.
11.
weighty
a
case
what
do
we
?
euen
tush
off
the
matter
,
and
say
,
One
infirmity
is
none
:
and
wee
hope
that
our
many
good
qualities
(
in
our
conceit
at
least
)
must
priuiledge
vs
,
and
license
vs
for
a
few
scapes
?
Alas
we
erre
foully
,
one
secret
lurking
companion
is
enough
to
betray
the
house
:
and
when
we
are
espied
,
what
say
men
of
vs
but
this
,
Nay
,
hee
that
will
doe
thus
,
or
thus
,
will
do
worse
,
I
dare
not
trust
him
in
any
kind
,
if
occasion
serue
.
Oh
,
cast
out
that
diuell
by
watching
,
fasting
,
prayer
,
and
oft
renued
couenant
,
which
lurketh
behind
to
doe
mischiefe
,
when
many
others
seeme
to
be
cast
out
.
And
till
then
,
beare
not
thy
head
on
high
,
for
doubtlesse
God
will
not
suffer
such
a
one
to
prosper
:
and
what
doe
we
professing
,
if
we
take
this
liberty
,
except
we
wil
haue
our
good
deeds
shame
our
euil
,
and
become
execrable
because
of
their
company
,
as
Israel
was
for
Achans
sinne
.
Wee
will
not
keepe
a
seruant
Iosh.
7.
12.
in
our
house
(
otherwise
none
of
the
worst
,
but
painfull
)
for
some
leaud
qualities
sake
,
though
he
would
giue
vs
his
seruice
,
and
shall
God
endure
vs
?
A
man
may
feele
what
the
sin
is
,
which
hee
cherisheth
,
as
well
as
the
meate
he
loueth
:
and
he
that
doth
know
it
,
let
him
know
God
is
not
mocked
:
let
him
not
suffer
that
sinne
to
rankle
and
fester
in
him
,
but
labour
to
purge
out
euery
superfluity
of
flesh
and
spirit
,
and
to
sanctifie
the
whole
lumpe
,
that
it
may
bee
seasoned
in
euery
part
,
and
the
conscience
may
bee
good
in
all
things
.
Now
we
haue
heard
that
she
had
brought
him
to
tell
her
where
his
great
Vers.
18.
19.
20.
strength
lay
,
let
vs
shut
vp
this
second
part
of
the
Chapter
,
and
see
what
followed
vpon
this
,
which
is
set
downe
in
these
next
three
verses
.
First
,
shee
The
summe
.
caused
the
Philistims
to
come
yet
againe
to
her
,
in
better
hope
then
they
did
before
.
And
then
causing
Samson
to
sleepe
vpon
her
knee
,
his
locks
she
caused
to
be
cut
off
,
&
the
Philistims
were
there
ready
to
take
him
,
and
he
thinking
to
doe
as
hee
had
in
times
past
done
,
and
to
free
himselfe
out
of
their
hands
,
he
found
too
late
,
as
Adam
after
eating
the
fruit
,
that
the
Lord
was
departed
from
him
.
Heere
in
that
shee
and
the
Philistims
hauing
been
disappointed
and
deceiued
Doct
vers.
18.
so
oft
,
euen
three
times
at
the
least
,
yet
for
all
that
are
not
discouraged
nor
wearied
,
but
goe
on
still
,
yea
and
preuaile
at
length
,
we
may
see
how
euill
persons
are
not
withheld
nor
discouraged
from
their
bad
attempts
,
but
take
hart
,
and
go
forward
after
many
repulses
.
The
reason
is
,
they
haue
hope
to
preuaile
,
and
doe
not
commonly
misse
of
their
purpose
,
following
it
so
earnestly
,
and
going
so
substantially
to
worke
as
they
doe
;
God
suffering
them
to
goe
forward
,
seeing
hee
is
purposed
to
destroy
them
.
This
is
most
cleerely
to
bee
seene
in
the
spitefull
and
shamelesse
attempts
of
the
Priests
against
our
Sauiour
in
seeking
his
life
.
Though
Pilate
had
three
times
alleaged
his
innocency
to
them
,
and
giuen
them
Luk.
23.
22.
23.
their
answere
to
desist
,
yet
could
they
not
bee
made
to
leaue
off
,
but
procured
by
themselues
their
false
witnesses
,
and
other
confederates
,
in
such
wise
that
they
had
that
which
they
sought
before
they
made
an
end
.
But
if
this
diligence
and
vnweariednesse
in
good
causes
bee
sought
for
in
them
,
who
yet
are
such
as
would
gladly
effect
them
,
where
shall
they
bee
found
?
Nay
,
they
are
soone
answered
and
put
off
,
as
faint
suters
.
Ester
indeed
,
Ester
4.
16.
and
some
other
did
ieopard
their
liues
,
in
and
for
a
good
cause
,
to
preserue
the
Church
of
God
in
their
time
:
but
how
many
followers
of
them
may
be
seene
?
Indeed
many
logs
are
in
the
way
to
hinder
goodnesse
,
and
much
discouragement
is
giuen
to
such
as
would
bee
forward
,
but
yet
mens
backwardnesse
for
all
that
,
may
in
no
wise
be
excused
:
For
what
know
we
whether
the
Lord
may
one
time
or
other
,
giue
successe
,
and
are
wee
too
good
to
tarrie
his
leisure
?
But
of
this
often
before
.
The
Philistims
hauing
better
hope
to
preuaile
then
in
former
times
,
as
2
shee
had
giuen
them
to
vnderstand
,
they
came
with
their
money
in
their
hands
,
ready
to
be
paid
according
to
their
promise
.
Where
besides
that
we
may
see
,
that
the
wicked
spare
no
cost
to
bring
their
bad
matters
to
passe
,
while
we
who
follow
better
causes
,
looke
vpon
our
penny
and
draw
backe
,
who
shall
begin
:
I
say
,
beside
that
,
ye
may
see
,
that
they
will
not
breake
promise
,
but
bee
liberall
to
such
as
further
their
businesse
,
when
they
like
well
the
successe
which
they
haue
therein
.
But
I
would
I
might
not
truly
say
,
that
in
better
attempts
there
is
oft
times
a
drawing
backe
euen
of
that
which
was
promised
;
so
farre
off
are
men
from
furthering
goodnes
:
but
they
deale
heerein
,
as
the
most
doe
in
other
promises
,
though
aduisedly
made
by
them
,
for
therein
the
like
is
done
.
Which
elsewhere
I
haue
also
bewailed
.
When
this
impudent
and
shamelesse
woman
had
brought
the
Princes
Vers.
19.
of
the
Philistims
together
,
as
we
haue
heard
in
the
former
verse
,
it
is
shewed
in
this
,
how
she
made
him
sleepe
vpon
her
knees
,
and
caused
the
seuen
locks
of
his
head
to
be
shauen
off
,
and
that
shee
began
to
vex
him
by
calling
the
Philistims
when
that
his
strength
was
gone
from
him
.
This
was
a
most
base
thing
and
vtterly
vnbeseeming
him
,
that
hauing
excellent
Doct.
gifts
of
God
,
he
should
become
a
slaue
to
such
an
whorish
mistrisse
,
as
to
bee
made
to
sleepe
vpon
her
knees
.
Hee
that
would
not
turne
his
face
from
a
thousand
men
,
now
to
lie
downe
at
the
feet
of
a
leaud
woman
.
Oh
sottish
follie
almost
incredible
!
Thus
they
who
for
their
gifts
might
bee
reuerenced
,
(
that
I
say
no
more
)
and
for
such
good
graces
as
are
in
them
,
might
go
before
many
;
are
brought
to
shame
for
their
abusing
of
them
,
and
the
sins
which
are
come
in
the
place
of
them
,
and
no
way
more
commonly
,
then
by
a
base
housewife
.
For
as
a
mans
gift
bringeth
him
to
honour
,
euen
Note
.
so
the
same
person
,
if
he
deface
his
gifts
,
is
despised
,
as
a
faire
and
comely
garment
,
A
simil
.
when
it
is
soiled
in
the
filthie
and
lothsome
channell
of
mire
and
dung
.
For
hee
that
cannot
keepe
credit
and
honour
when
God
hath
giuen
it
him
,
is
worthie
to
be
without
both
,
and
be
had
in
derision
.
This
is
memorable
which
the
Lord
spake
of
Hophni
and
Phinees
,
for
this
sinne
among
others
:
Them
that
despise
me
,
I
will
set
light
by
.
Mens
good
1.
Sam
2.
30.
parts
neuer
set
them
vp
so
much
,
as
their
leaudnesse
defaceth
them
.
How
vile
did
sinne
make
that
traitor
Iudas
?
What
contempt
was
cast
vpon
Demas
,
2.
Tim.
4.
10.
when
he
had
forsaken
Paul
?
How
base
,
and
what
a
by
word
doth
many
a
mans
vncleannesse
make
him
?
nay
many
a
professour
of
good
hope
,
though
he
haue
repented
,
yet
what
a
brand
of
contempt
and
disdaine
doth
hee
carrie
about
him
to
his
dying
day
?
As
Ruben
,
in
Genes.
49.
his
dignity
Gen.
49.
4.
being
gone
?
But
we
are
not
yet
come
to
Samsons
punishment
,
the
basenesse
we
speak
of
,
is
a
companion
rather
then
a
fruit
of
sin
.
But
doubtles
,
it
would
neuer
appeare
to
many
a
man
(
who
thinks
his
sin
his
ornament
)
how
vile
his
occupation
is
,
if
sometimes
hee
saw
it
not
in
the
base
seruice
it
puts
him
to
.
Note
.
Very
heathens
saw
no
lesse
,
who
describe
it
by
the
shadow
of
a
mighty
Giant
,
enamored
with
a
strumpet
,
who
made
him
lay
aside
his
harnesse
,
and
sit
spinning
with
the
distaffe
betweene
his
knees
.
And
yet
many
a
ciuill
man
,
out
of
his
discretion
,
would
shun
many
a
sinne
for
shame
.
As
for
example
:
Seeing
a
man
of
good
quality
and
sort
,
giuen
to
drinking
and
gaming
,
and
so
farre
giuen
ouer
to
them
,
that
hee
will
rather
make
the
basest
fellow
in
a
towne
his
companion
then
sit
out
,
which
hee
thinketh
he
may
doe
,
yet
hee
will
loathe
the
basenesse
of
that
sinne
and
such
like
in
other
,
and
count
it
as
repugning
to
common
honesty
.
But
to
returne
to
them
,
who
being
men
of
good
parts
otherwaies
,
doe
shame
themselues
with
grosse
sinnes
,
they
are
well
enough
serued
,
who
will
needs
venture
so
farre
,
and
for
their
owne
lusts
,
will
forsake
the
seruices
of
Gods
house
,
the
meanest
whereof
is
honorable
.
The
next
thing
that
followed
was
this
,
that
shee
caused
one
to
cut
off
his
locks
,
that
is
,
the
haire
that
couered
his
head
.
And
this
is
the
deadly
wound
that
she
gaue
him
.
For
therewith
his
strength
failed
him
,
and
grace
likewise
forsooke
him
.
Heere
we
may
see
,
that
by
degrees
a
man
shall
bee
brought
to
the
lowest
ebbe
and
depth
of
sinne
,
as
Samson
now
was
,
he
broke
the
law
of
the
Nazarite
,
Doct.
2.
which
was
solemne
,
as
the
law
of
wedlocke
betwixt
couples
;
and
therby
made
himselfe
profane
and
loose
,
who
had
liued
in
the
most
holy
estate
of
other
.
Yea
this
sinne
,
if
comparison
should
bee
made
,
was
farre
greater
then
the
breach
of
the
law
of
wedlocke
,
seeing
that
is
but
one
particular
,
but
this
is
a
general
setting
open
the
doore
to
many
sins
.
Oh
,
how
little
thought
he
,
or
thinke
we
,
that
we
shall
euer
commit
them
,
before
wee
begin
to
tamper
with
odious
and
fearefull
sinnes
?
(
as
Hazael
,
when
the
Prophet
told
2.
King
.
8.
13.
him
the
euill
that
he
should
doe
,
answered
,
Am
I
a
dogge
,
that
I
should
doe
this
great
thing
?
Yea
and
after
we
haue
begun
also
to
dallie
with
the
means
that
leade
to
them
,
we
yet
thinke
to
keepe
farre
enough
from
them
.
But
yet
we
see
heere
what
followeth
in
the
end
.
But
wherein
this
abasement
stood
shall
appeare
in
the
particulars
that
follow
,
the
losse
of
strength
,
and
Gods
presence
,
when
his
locks
were
cut
off
.
For
the
former
of
these
,
it
is
said
,
after
this
,
that
his
strength
failed
,
and
was
gone
.
And
heereupon
some
may
obiect
and
say
,
Did
his
strength
lie
in
his
haire
?
I
answere
no
:
but
he
lost
that
,
because
it
was
the
commandement
of
God
to
the
Nazarite
,
(
such
an
one
as
Samson
was
,
)
that
no
razor
for
the
time
,
should
come
vpon
his
head
.
Which
commandement
Samson
now
brake
,
by
telling
her
so
much
,
as
caused
the
cutting
off
of
it
:
and
by
that
he
going
from
Gods
ordinance
,
the
Lord
departed
from
him
,
and
left
him
to
himselfe
,
which
hee
found
to
bee
weakenesse
,
and
therewith
woe
enough
.
The
obiection
being
thus
answered
,
this
teacheth
what
followeth
such
outrage
,
and
contempt
of
Gods
ordinance
,
to
wit
,
the
losing
of
such
good
things
as
we
enioyed
before
.
So
that
such
actions
Ier.
5.
25.
doe
not
onely
hold
many
good
things
from
vs
,
but
also
they
depriue
vs
of
those
which
we
had
.
Some
sinnes
depriue
vs
of
one
benefit
of
God
,
and
some
of
another
.
As
riot
,
ill
company
,
spend
our
goods
:
drunkennesse
and
whoredome
waste
our
bodies
:
cares
of
this
world
,
and
vo●uptuous
delighting
in
riches
,
doe
as
a
moth
eate
vp
our
religion
;
and
our
Sabbaths
are
lost
by
ill
vsing
them
:
euen
as
Samson
lost
his
strength
,
whereby
hee
had
slaine
a
thousand
at
one
time
,
without
either
helpe
of
any
man
,
or
vse
of
warlike
instrument
.
All
haue
not
Samsons
strength
to
lose
,
but
all
wilful
sinne
wasteth
a
Christians
strength
,
alacrity
I
meane
,
and
cheerefulnesse
of
spirit
to
the
duties
of
Gods
worship
.
I
said
enough
of
this
point
vpon
cap.
5.
in
the
complaint
of
Debora
,
that
there
was
not
a
speare
found
nor
courage
to
vse
it
among
Iudg.
5.
8.
the
fortie
thousands
of
Israel
.
Let
the
reader
looke
backe
to
that
place
.
Heere
this
I
will
say
;
The
faithfull
vse
and
imployment
of
God
his
heauenly
graces
and
gifts
is
the
onely
way
to
keepe
and
augment
them
:
vse
Note
.
a
gift
and
haue
a
gift
:
employ
it
not
,
and
lose
it
.
If
this
bee
the
fruit
of
bare
sloth
and
neglect
,
how
much
now
of
contempt
and
wilfull
sinning
against
knowledge
?
So
that
we
shall
not
need
greatly
to
care
how
we
may
lose
our
grace
,
for
not
only
the
quencher
,
but
euen
he
that
nourisheth
it
not
(
as
fire
)
shall
soone
enough
lose
it
.
Adam
and
Eue
had
strength
giuen
them
to
stand
in
their
good
estate
;
and
seeing
they
wilfully
spoiled
themselues
of
it
,
they
brought
vpon
themselues
a
weakenesse
,
so
that
they
could
not
but
sin
.
So
they
that
haue
had
better
things
in
them
,
and
are
now
become
luke-warme
professors
,
or
secure
,
sottish
and
sleepie
conscienced
,
and
couetous
;
how
decline
they
in
their
zeale
,
and
lose
their
gifts
,
and
sauour
not
at
all
religious
Note
.
exercises
,
but
wax
barren
of
grace
,
and
at
length
fall
to
leaud
company
,
follow
the
common
fashion
of
the
world
,
nay
become
disgracers
of
the
truth
,
and
of
the
louers
thereof
,
as
most
repugnant
to
their
practise
?
Neuer
was
a
poore
vnarmed
traueller
falling
among
theeues
so
bereft
of
money
,
of
apparell
and
of
all
comfort
:
or
a
gamester
shrigged
of
all
,
being
ouer-reacht
by
a
false
handed
cosoner
:
or
a
tree
so
stript
of
her
beautiful
leaues
and
fruit
,
by
the
violence
of
a
tempest
;
as
poore
Samson
heere
was
of
the
gratious
furniture
of
the
spirit
,
by
the
vnkindly
assault
of
his
sinfull
lust
.
Oh
what
a
difference
was
there
betweene
Samson
when
he
was
himselfe
;
and
betwixt
his
disguised
nakednesse
which
his
sinne
caused
?
The
vse
heereof
is
,
to
teach
vs
,
that
seeing
hee
grew
to
this
low
ebbe
by
the
degrees
forementioned
;
therefore
we
promise
our selues
no
priuiledge
beyond
him
,
otherwise
then
by
preuenting
the
meanes
leading
thereto
.
And
let
vs
not
thinke
that
the
grace
we
haue
,
seeing
it
cost
vs
much
paines
to
obtaine
,
much
hearing
,
long
practise
,
vse
of
many
good
meanes
,
with
watchfulnesse
and
prayer
,
let
vs
not
thinke
(
I
say
)
that
therefore
wee
need
feare
no
such
sudden
losse
of
it
.
Ah
foole
,
it
comes
in
a
day
that
came
not
in
seuen
yeeres
:
and
as
the
houses
of
Iobs
children
were
blowne
downe
all
at
once
,
so
may
a
mans
goodnesse
and
strength
bee
all
wasted
suddenly
by
a
dangerous
fall
,
yea
the
fruit
of
many
yeeres
growth
and
gaine
may
perish
in
a
day
;
though
I
denie
not
,
but
vsually
it
paireth
by
degrees
rather
through
sinnes
committed
daily
,
and
duties
neglected
.
The
strength
of
a
Christian
lies
in
his
faith
,
as
truly
as
Samsons
did
in
his
lockes
:
and
if
faith
be
quailed
by
wilfull
sinning
,
(
as
how
can
a
man
feele
God
louing
him
,
when
he
giues
leaue
to
himselfe
to
offend
him
,
)
then
how
much
more
if
the
fruites
also
decay
,
as
feruency
,
care
,
feare
,
diligence
in
good
duties
,
&c.
As
the
one
growes
to
vnbeleefe
,
so
the
other
degenerates
to
deadnesse
,
carelesnesse
,
and
loosenesse
,
&c.
Now
whereas
some
cauiller
lying
in
the
wind
for
aduantage
,
might
say
,
I
see
Samson
is
condemned
for
shauing
of
his
lockes
,
therefore
long
haire
is
no
such
blameworthy
habite
,
as
some
would
seeme
to
make
of
it
:
I
answere
him
two
waies
.
First
,
that
this
guise
of
Samson
was
not
common
,
or
generall
;
for
then
it
had
been
only
permitted
as
indifferent
to
all
,
but
personall
and
belonging
to
the
vow
of
the
Nazarite
,
which
now
is
abolished
.
As
that
other
of
abstaining
from
strong
drinke
was
;
which
I
suppose
the
greater
part
of
them
that
plead
for
long
haire
will
not
so
easily
yeeld
to
abstaine
from
.
Secondly
I
say
,
though
this
liberty
were
to
be
further
extended
,
yet
in
all
equitie
,
those
might
challenge
it
of
most
due
,
who
are
most
proportionable
to
the
Nazarite
in
the
pure
worshipping
of
God
.
Now
these
in
the
former
respect
see
small
cause
to
vse
any
such
habite
,
but
condemne
it
as
most
vnseemly
.
The
wearers
thereof
are
most
of
them
prophane
,
no
worshippers
;
and
the
best
of
them
(
I
suppose
)
are
none
of
the
most
pure
worshippers
of
God
.
Therefore
let
this
abuse
returne
to
the
heires
of
them
that
first
inuented
it
for
a
couer
of
the
shame
,
which
their
lewdnes
first
brought
vpon
them
.
But
enough
to
a
wise
man
was
said
of
this
vpon
the
thirteenth
Chapter
:
as
for
the
foole
,
though
hee
were
braied
in
a
morter
,
yet
would
not
his
follie
depart
from
Prou.
27.
22.
him
.
It
is
said
further
in
these
two
verses
,
that
when
his
strength
was
gone
,
she
Vers.
15.
20.
began
to
vexe
him
,
by
calling
the
Philistims
,
who
were
at
hand
,
to
fall
vpon
him
,
and
handle
him
at
their
pleasure
;
and
so
they
did
.
Oh
,
wee
see
it
is
an
easie
matter
to
bring
miserie
vpon
one
,
when
he
shall
not
onely
be
destitute
of
earthly
helpe
,
but
haue
God
against
him
also
.
Euen
so
it
was
with
Iudas
,
when
the
time
of
his
visitation
came
,
that
hee
was
vtterly
forsaken
of
God
:
but
beside
,
hee
had
cast
off
his
Master
,
and
the
Disciples
who
had
been
his
fellowes
;
and
the
Priests
,
his
pretended
friends
had
cast
off
him
.
So
Samson
was
forsaken
of
his
louer
,
hated
of
the
Philistims
,
and
the
Lord
had
left
him
;
and
therefore
how
neerely
was
the
prouerb
verified
in
him
,
Woe
to
him
that
is
alone
.
Not
vnlike
to
that
thriftlesse
debtor
,
who
by
his
folly
is
come
vpon
by
his
creditor
,
haled
to
prison
,
forsaken
of
his
friends
,
and
destitute
of
all
comfort
;
who
might
haue
liued
in
a
comfortable
manner
,
and
haue
been
a
comfort
to
others
,
if
he
had
been
wise
and
carefull
in
managing
his
businesse
.
The
vse
of
this
is
thus
much
,
that
if
we
should
fall
into
this
danger
,
as
to
haue
men
,
yea
and
friends
against
vs
,
(
as
sometimes
it
may
befall
vs
for
a
good
cause
)
yet
to
lay
this
foundation
strongly
;
that
the
Lord
forsake
vs
2.
Chron.
15.
2.
not
,
which
(
doubtlesse
)
he
will
not
doe
,
if
we
forsake
not
him
.
Touching
her
cruell
trecherie
in
betraying
him
thus
,
when
he
had
reueiled
himselfe
to
her
,
it
detecteth
the
like
vnfaithfulnes
(
wheresoeuer
it
be
found
)
in
Christians
to
be
more
then
monstrous
,
and
such
false-hearted
ones
to
be
farre
worse
then
Philistims
.
Samson
being
awaked
by
her
,
did
not
by
and
by
see
what
was
done
to
Vers.
20.
him
,
but
thought
hee
would
doe
as
hee
had
before
done
,
namely
by
his
strength
to
shift
for
himselfe
,
but
he
could
not
:
for
the
Lord
was
departed
from
him
,
leauing
him
(
as
hath
alreadie
been
said
)
both
without
strength
of
body
,
(
which
he
had
before
)
and
the
vse
of
all
grace
to
guide
himselfe
,
or
comfort
his
minde
.
By
this
we
see
,
that
when
God
hath
deliuered
men
Doct.
oft
times
out
of
danger
,
they
looke
still
that
he
should
doe
so
,
neuer
thinking
how
iustly
he
might
haue
plunged
them
deeply
into
the
same
long
before
,
neither
weighing
their
owne
securitie
,
who
little
regarded
to
profit
by
their
deliuerances
past
.
This
is
the
exceeding
blockishnes
and
senselesnes
of
men
,
who
(
as
the
Prophet
saith
)
are
wise
onely
to
doe
euill
,
but
not
any
good
.
They
looke
Iere.
4.
22.
they
should
doe
as
they
haue
done
in
all
things
that
like
them
,
and
they
will
do
as
they
haue
done
in
all
that
please
them
.
But
in
all
this
,
what
allowance
Note
.
haue
they
from
God
,
or
libertie
to
do
so
?
Nay
rather
,
why
do
they
not
consider
that
God
is
against
them
in
that
their
bad
course
,
and
therefore
hast
out
of
it
,
and
they
seeing
the
plague
to
hang
ouer
their
heads
,
why
do
they
Prou.
22.
3.
not
hast
out
of
it
,
and
with
the
good
Captaine
,
humble
themselues
to
God
,
as
he
did
to
Elias
,
and
craue
pardon
?
2.
King
.
1.
13.
Oh!
let
the
best
of
vs
know
,
that
wee
may
not
nestle
our selues
in
any
ill
course
,
though
wee
haue
been
bold
with
the
Lord
in
times
past
that
way
,
when
wee
were
as
yet
lesse
experienced
,
to
tempt
him
farre
,
and
deceiue
our selues
,
(
as
we
haue
done
)
imagining
that
we
shall
doe
as
well
as
in
former
daies
.
For
in
this
changeable
world
,
such
changes
come
oftest
to
them
that
change
not
from
their
euill
courses
,
and
besides
,
God
will
not
be
mocked
.
As
for
the
bad
who
crie
peace
;
their
case
is
much
worse
.
Thus
Corah
perished
and
his
companie
,
when
yet
he
thought
that
all
should
haue
been
with
him
still
,
as
it
had
been
in
times
past
.
And
by
this
was
Iezabel
deceiued
,
1.
King
.
19.
2.
that
threatned
Elias
should
lose
his
head
on
the
morrow
,
little
weighing
what
one
day
doth
bring
foorth
:
but
she
a
little
after
lost
her
life
,
and
2.
King
.
9.
33.
that
in
a
fearfull
manner
.
For
why
?
There
is
no
peace
to
the
vngodly
,
saith
Isai.
57.
21.
God
.
And
thus
Samson
,
though
no
reprobate
,
yet
now
a
miserable
reuolter
,
fared
;
who
knew
not
that
God
was
gone
from
him
,
and
looked
to
escape
as
he
before
had
done
,
but
was
disappointed
and
deceiued
.
And
this
palpable
deceiuablenes
is
bred
in
vs
,
to
dreame
of
God
as
hee
did
in
the
Psalme
,
who
said
,
that
seeing
God
did
as
it
were
winke
at
him
and
held
his
peace
,
when
he
did
euill
,
therefore
he
was
as
hee
himselfe
,
and
approued
Psal.
50.
21.
his
bad
course
,
and
would
doe
neither
good
nor
euill
,
so
that
there
was
no
change
of
his
prosperitie
,
as
he
thought
,
to
bee
feared
.
And
(
I
confesse
)
God
suffereth
long
,
and
in
this
his
administration
here
below
doth
oft
times
let
such
as
he
meaneth
to
destroy
,
goe
on
without
stop
,
and
prosper
,
as
the
oxe
fatted
to
the
slaughter
:
whereas
hee
meeteth
with
his
owne
children
in
mercie
,
(
though
with
smart
and
bitternes
)
rather
then
that
they
should
perish
.
Howbeit
,
neither
is
this
course
generall
,
(
as
appeares
in
the
many
examples
of
them
in
Scripture
and
experience
,
whose
sinnes
haue
gone
before
hand
)
and
where
it
doth
hold
for
this
life
,
yet
it
faileth
at
death
.
Then
to
be
sure
their
course
is
altred
.
The
wicked
man
,
as
the
Prophet
saith
,
Isai.
65.
20.
(
though
an
hundred
yeere
old
)
is
accursed
:
and
a
day
commeth
,
whereof
it
shall
be
said
,
It
is
not
as
yesterday
.
Let
this
terrifie
all
vngodly
ones
,
lest
God
come
vpon
them
at
vnawares
,
and
alter
their
condition
to
their
most
intollerable
vexation
.
Let
them
rather
as
men
amazed
by
the
terrors
of
God
,
shake
hands
with
,
and
renounce
their
stale
course
,
wherein
they
are
setled
,
and
as
it
were
frozen
.
And
let
them
trie
whether
by
vnfained
humbling
their
soules
,
and
obtaining
mercie
with
God
,
they
finde
not
that
it
was
happie
for
them
that
euer
they
changed
their
estate
.
For
I
doe
them
to
vnderstand
,
that
there
are
persons
who
make
a
farre
other
vse
of
Gods
sparing
them
,
then
Samson
did
here
,
and
doe
not
occasion
themselues
to
sinne
more
boldly
still
,
and
yet
to
promise
themselues
peace
as
in
former
times
.
And
further
,
I
say
,
that
there
are
men
to
bee
found
,
I
say
not
,
who
may
,
but
who
ought
to
looke
for
,
and
build
vpon
it
for
certaine
,
That
it
shall
be
well
with
them
as
at
other
times
,
and
so
faith
teacheth
them
to
speake
;
and
they
are
such
as
haue
obtained
fauour
with
God
,
that
they
might
beleeue
in
him
,
and
in
token
thereof
walke
in
his
waies
:
euen
they
to
wom
God
hath
giuen
such
an
heart
as
to
feare
him
,
and
endeuour
to
obey
him
in
all
his
Commandements
,
they
(
I
say
)
may
assure
themselues
,
and
shall
finde
it
to
goe
well
with
them
alway
.
Marke
that
I
say
alway
;
to
day
as
yesterday
,
and
now
,
as
in
times
past
.
And
so
had
Samson
found
,
if
hee
had
walked
according
to
this
rule
.
For
,
be
it
knowne
to
all
such
as
haue
fully
purposed
to
cleaue
vnto
God
without
warping
or
falling
off
,
(
which
he
did
not
)
that
it
is
their
sinne
if
they
doe
not
fully
account
of
it
and
beleeue
it
,
that
their
soules
shall
be
alway
Note
.
liking
,
and
they
to
be
in
fauour
with
him
,
and
blessed
of
him
.
So
that
if
men
desire
to
haue
to
morrow
to
be
like
to
day
without
change
,
(
I
meane
any
substantiall
change
,
though
otherwise
their
faith
and
comfort
is
intended
or
remitted
through
their
weaknesse
)
let
them
be
reuited
by
faith
and
care
of
obedience
,
vnto
him
,
who
is
the
vnchangeable
al
sufficient
God
of
his
elect
.
But
let
them
not
thinke
this
promise
entailed
to
them
by
the
bare
bond
of
their
election
,
or
adoption
,
but
by
their
constant
care
to
keepe
both
,
by
holding
fast
a
good
conscience
:
but
if
they
waxe
dissolute
,
let
them
look
that
their
good
daies
shall
be
changed
into
sorrowfull
.
God
giueth
no
man
any
certaintie
of
his
outward
estate
,
peace
,
health
,
wealth
,
friends
or
prosperitie
;
much
lesse
granteth
any
man
securitie
in
an
impenitent
course
.
And
lastly
,
whereas
it
is
said
,
that
the
Lord
was
gone
from
him
,
the
meaning
2
is
this
,
that
hee
had
taken
his
strength
from
him
,
and
the
graces
which
he
had
enioyed
,
were
so
feebled
,
darkned
,
and
drowned
in
him
,
as
if
hee
had
lost
them
altogether
;
and
so
(
doubtlesse
)
he
had
,
if
it
could
haue
been
.
A
fearfull
spectacle
to
behold
;
such
an
one
as
he
had
been
,
to
wit
,
before
the
most
in
gifts
and
grace
,
to
be
brought
to
this
point
,
by
his
sinne
,
as
to
cause
Note
.
the
Lord
,
who
had
loued
and
done
so
much
for
him
,
so
to
leaue
him
in
the
hands
of
his
enemies
,
to
vse
him
at
their
pleasure
.
But
what
he
was
brought
vnto
,
I
meane
,
to
what
depth
of
miserie
,
sorrow
,
and
shame
,
it
shall
better
appeare
in
that
which
followeth
.
But
yet
God
forsook
him
not
finally
,
but
after
,
he
returned
to
him
again
,
and
brought
him
to
repentance
,
as
shall
be
further
shewed
in
the
end
of
the
Chapter
.
Now
to
finish
this
second
part
of
it
:
let
vs
consider
of
Samsons
estate
by
Sauls
dolefull
complaint
,
when
he
vsed
the
same
words
,
which
the
holy
Ghost
doth
here
of
Samson
:
namely
,
that
the
Lord
was
departed
from
1.
Sam.
28.
15.
him
.
By
both
which
,
though
the
difference
(
I
confesse
)
in
the
persons
was
not
small
,
nor
in
the
issue
of
their
troubles
like
:
behold
,
to
what
wofull
estate
mens
sinne
brings
them
;
and
that
Gods
owne
children
are
not
free
;
but
if
they
will
follow
the
sinnes
of
other
men
,
they
shall
be
punished
here
Psal.
89.
31.
like
other
men
.
Oh!
how
doe
many
verifie
this
,
who
haue
in
their
time
shined
as
lights
,
and
been
the
supporters
of
many
weake
ones
,
who
haue
blessed
God
for
their
counsell
and
example
?
whose
flower
was
neuer
so
Note
.
glorious
,
as
their
fade
&
decay
was
ignominous
.
They
haue
wished
themselues
in
the
state
of
the
meanest
of
those
,
who
haue
admired
them
in
their
welfare
:
their
conscience
hath
plaied
the
hangman
within
them
,
they
haue
to
the
astonishment
of
their
beholders
,
called
themselues
outeasts
from
God
,
who
hath
hidden
his
face
from
them
,
withdrawne
all
confidence
from
them
in
their
prayers
,
all
sauour
in
hearing
,
and
sense
of
his
goodnesse
which
in
times
past
they
enioyed
plentifully
.
And
why
this
?
Themselues
haue
bewraied
,
some
by
pride
and
conceit
of
a
perfection
obtained
,
separated
themselues
from
the
fellowship
of
their
brethren
,
as
hearing
the
word
,
and
vse
of
other
meanes
,
and
so
by
degrees
waxt
loose
and
hardned
.
Others
beguiled
with
the
snares
of
the
world
:
others
with
pompe
,
not
a
few
with
voluptuousnes
,
or
other
sinfull
lusts
,
haue
cried
out
of
their
estate
,
not
for
their
losse
of
some
outward
blessings
,
as
Naomi
did
,
but
euen
the
chiefest
,
I
meane
inward
peace
toward
God
,
and
hope
of
pardon
.
And
yet
such
of
them
as
were
not
hypocrites
,
God
hath
made
that
very
affliction
vnder
which
they
haue
groaned
,
to
break
their
hearts
&
to
reclaime
them
,
though
their
former
grace
and
honour
they
neuer
recouered
.
And
the
like
danger
lye
all
open
vnto
,
who
dare
tempt
God
as
they
did
,
and
waxe
wanton
,
as
if
grace
should
abound
by
the
abundance
of
their
sinne
.
Such
as
are
in
this
case
I
shall
say
more
to
,
in
the
handling
of
Samsons
sorrow
and
afflictions
that
followed
his
fall
:
but
happie
they
,
that
by
preuenting
this
disease
,
need
no
such
physick
.
The
meanes
I
obserued
and
set
downe
at
large
in
the
first
verse
.
Now
it
must
not
be
omitted
that
is
added
,
to
wit
,
that
he
knew
not
that
the
Lord
was
departed
from
him
.
No
wonder
,
he
felt
not
the
smartie
effect
of
it
as
yet
:
he
fared
as
he
who
is
robbed
in
the
night
of
all
his
treasure
,
or
wares
of
his
storehouse
;
but
till
the
light
of
the
day
he
misseth
nothing
.
A
similitude
.
Note
.
But
then
,
oh
what
an
inuentorie
makes
hee
of
his
seuerall
losses
?
And
so
did
this
poore
selfe-robber
in
this
place
.
When
the
Philistims
came
vpon
him
,
there
was
no
power
to
resist
,
then
it
appeared
indeed
that
he
was
robbed
to
purpose
:
and
he
might
with
sorrow
his
belly
full
recount
his
damages
at
leisure
.
I
feare
me
,
it
is
the
case
of
many
,
(
who
lie
as
Samson
did
without
his
locks
on
Delilahs
lap
)
to
consider
little
what
their
owne
sinne
hath
brought
vpon
them
.
It
was
thus
with
Dauid
and
Ionah
in
their
slumber
,
as
with
Samson
,
that
they
were
robbed
:
but
it
was
night
with
them
,
they
could
for
the
time
see
no
harme
done
.
Mens
relapses
from
God
are
dangerous
and
frequent
,
and
their
repentances
rare
and
few
:
how
scape
they
then
?
Can
they
keepe
the
Lord
close
vnto
them
,
retaine
their
zeale
,
ioy
,
and
comfort
in
his
promises
,
more
then
poore
Samson
,
committing
either
the
same
or
as
great
offences
?
No
,
no
,
they
haue
euill
consciences
,
cold
comfort
,
few
(
and
those
faint
)
prayers
,
and
lesse
fellowship
with
God
:
yea
in
their
sense
they
feele
no
election
,
no
assurance
of
saluation
.
In
their
sense
,
did
I
say
?
They
haue
none
:
they
goe
on
and
on
,
and
misse
none
of
all
these
,
during
this
obstupefaction
and
benummednes
of
conscience
;
but
beare
off
all
without
remorse
or
complaining
.
Oh
wofull
people
!
And
yet
in
times
past
,
while
they
had
life
and
a
working
conscience
in
them
,
a
lesse
blow
then
this
would
haue
gustered
and
flaited
them
,
and
they
could
soone
haue
grieued
for
the
decay
of
the
least
grace
,
the
want
where
of
now
little
troubles
Note
.
them
.
It
is
wofull
to
lose
grace
,
but
more
to
feele
no
such
losse
.
And
yet
yet
this
and
such
like
,
mens
wilfull
sin
causeth
to
them
.
The
vse
is
,
to
teach
vs
not
onely
to
abhorre
the
cause
hereof
;
but
to
esteeme
it
a
mercie
of
mercies
,
to
haue
a
tender
conscience
,
a
watchfull
heart
,
and
effectuall
and
operatiue
:
which
may
make
our
liues
both
plentifull
in
good
duties
,
and
in
sound
comfort
arising
therefrom
.
And
a
further
vse
is
to
cause
vs
to
feele
and
abhorne
the
least
temptation
to
that
sinne
which
most
certainly
will
procure
a
senselesnes
herein
,
and
an
vnprofitable
lying
vnder
that
burthen
.
And
this
of
the
second
part
of
Samsons
apprehension
,
and
the
seuerall
worthy
instructions
arising
therefrom
,
bee
spoken
.
Now
of
the
confequents
thereof
in
the
next
Sermon
God
willing
.
THE
EIGHTIE
SIX
SERMON
,
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
third
part
of
the
Chapter
.
Vers.
21.
Therefore
the
Philistims
tooke
him
,
and
put
out
his
eyes
,
and
brought
him
downe
to
Azzah
,
and
bound
him
with
fetters
,
and
hee
did
grinde
in
the
prison
house
.
22.
And
the
haire
of
his
head
began
to
grow
againe
,
after
he
was
shauen
.
23.
Then
the
Princes
of
the
Philistims
gathered
them
together
,
for
to
offer
a
great
sacrifice
to
Dagon
their
God
,
and
to
reioyce
:
for
they
said
,
Our
God
hath
deliuered
Samson
our
enemy
into
our
hand
.
24.
Also
when
the
people
saw
him
,
they
praised
their
God
,
for
they
said
,
Our
God
hath
deliuered
into
our
hand
our
enemy
and
destroyer
of
our
countrey
,
which
hath
slaine
many
of
vs
.
25.
And
when
their
hearts
were
merrie
,
they
said
;
Call
Samson
,
that
hee
may
make
vs
pastime
.
So
they
called
Samson
out
of
the
prison
house
,
and
hee
was
a
laughing
stccke
vnto
them
,
and
they
set
him
betweene
the
pillers
.
IN
these
fiue
verses
of
this
third
part
of
the
Chapter
,
it
is
The
summe
.
shewed
what
manifold
outward
vexations
were
brought
vpon
Samson
through
his
many
sinnes
,
(
though
the
Philistims
,
who
were
the
instruments
thereof
,
intended
no
such
thing
)
but
yet
it
is
shewed
,
that
in
these
tribulations
he
did
repent
,
as
we
reade
Manasses
to
haue
done
in
his
afflictions
.
2.
Chton
.
33.
12
Heere
is
shewed
also
what
great
ioy
the
Philistims
had
,
(
both
Princes
and
people
,
)
for
that
they
had
got
him
into
their
hands
,
(
though
that
their
ioy
lasted
but
a
while
,
)
and
how
they
praised
their
Idoll
Dagon
for
it
:
and
gathered
themselues
together
a
great
number
of
them
,
to
make
themselues
pastime
,
by
bringing
forth
Samson
at
their
pleasure
to
that
end
,
euen
to
be
laughed
at
.
These
things
are
set
forth
in
these
verses
:
and
in
the
last
of
them
is
shewed
,
that
they
set
him
betwixt
the
pillers
,
whereby
Samson
made
preparation
to
the
mischiefe
that
hee
brought
vpon
the
Philistims
by
and
by
after
,
in
casting
downe
the
house
vpon
them
.
And
first
,
in
that
God
thus
gaue
Samson
vp
into
the
hands
of
his
enemies
,
Doct
vers.
21.
and
punished
him
as
we
see
,
it
was
iust
that
the
Lord
did
to
him
,
(
be
so
prouoking
him
as
hee
did
)
by
the
vncircumcised
Philistims
;
by
this
(
I
say
)
wee
learne
,
that
if
need
bee
,
and
if
they
breake
out
boldly
against
him
,
hee
must
make
his
owne
deare
children
to
smart
,
as
well
as
he
loueth
them
,
as
the
Apostle
Peter
speaketh
.
For
as
he
brought
them
into
the
hands
of
his
enemies
,
1.
Pet.
1.
6.
as
is
heere
to
be
seene
,
euen
so
he
vseth
to
doe
to
other
of
his
;
when
there
is
cause
,
and
he
seeth
it
meet
.
The
reason
is
,
to
the
end
they
may
rise
vp
againe
out
of
their
falles
,
and
repent
:
for
the
working
of
the
which
,
affliction
(
through
Gods
blessing
)
fitteth
them
rather
then
prosperity
(
which
they
are
so
ready
to
abuse
,
)
as
presently
shall
appeare
in
this
story
;
and
in
the
meane
while
the
wicked
,
going
on
in
their
sinnes
,
are
the
readier
for
iudgement
,
which
one
time
or
other
meeteth
with
them
,
and
taketh
hold
of
them
.
And
if
he
should
not
thus
take
downe
the
pride
and
boldnesse
of
his
in
tempting
him
,
they
could
not
be
brought
to
good
.
This
being
knowne
to
be
so
,
there
is
no
cause
why
wee
should
discontentedly
beare
our
afflictions
,
especially
we
our selues
hauing
giuen
iust
cause
thereof
.
And
as
for
them
that
reioyce
in
our
troubles
,
or
(
which
is
more
)
do
themselues
trouble
vs
:
I
say
no
more
but
this
,
that
except
they
repent
,
and
so
become
true
worshippers
of
God
with
vs
,
the
Lord
shall
trouble
and
vex
euery
vaine
in
their
hearts
,
so
farre
their
troubles
shall
exceed
and
goe
beyond
ours
:
as
God
threatneth
in
the
second
Epistle
to
the
Thessalonians
,
and
we
may
see
in
the
calamities
of
Diues
,
2.
Thes.
1.
6.
and
especially
if
they
be
compared
with
Lazarus
his
comforts
.
But
before
I
come
to
lay
out
his
troubles
in
particular
,
let
vs
see
this
one
thing
which
is
not
to
be
omitted
,
which
is
this
:
In
Samsons
punishment
wee
may
discerne
a
more
euident
proofe
of
Gods
iust
and
equall
proceeding
to
reuenge
,
then
in
euery
relapse
mentioned
in
Scripture
,
(
which
I
note
that
we
may
be
the
more
afraid
to
tempt
him
:
)
For
as
wee
see
Samsons
disease
was
very
grosse
and
grieuous
,
and
his
sinne
began
to
bee
seated
and
habited
in
him
:
hee
had
scaped
once
before
,
when
the
Philistims
laid
wait
for
him
at
Azza
,
verse
2.
and
3.
and
then
God
spared
him
,
and
gaue
him
a
safe
conduct
,
putting
him
to
further
proofe
.
So
now
behold
his
sin
not
being
subdued
and
abhorred
,
as
an
vnkinde
itch
that
is
not
killed
by
a
milde
medicine
:
he
prouoketh
God
a
fresh
by
the
same
sinne
that
hee
did
before
;
and
the
fire
(
being
but
raked
vp
as
it
were
in
hot
ashes
)
catching
hold
of
new
and
fit
matter
to
worke
vpon
,
flameth
out
amaine
the
second
time
.
Therfore
much
water
wil
not
now
quench
it
,
much
lesse
the
letting
it
alone
was
like
to
heale
it
.
What
then
?
doth
God
deale
with
him
as
before
?
no
:
now
he
taketh
him
in
hand
,
and
paies
him
home
,
and
makes
him
see
hee
dallieth
not
with
the
dallier
,
and
so
he
is
faine
to
beare
the
penalty
of
this
,
and
the
former
too
.
So
he
dealt
with
Dauid
.
It
was
no
very
extreme
dealing
for
two
so
great
and
so
rebellious
sinnes
,
as
Adultery
and
Murther
,
to
take
away
the
child
borne
in
adultery
,
especailly
after
so
patient
a
respit
all
the
while
betweene
.
But
Dauid
had
forgot
that
gentle
correction
,
for
so
hainous
offences
;
and
therefore
waxed
hee
bold
once
againe
with
the
Lord
who
had
shewed
him
such
lenity
:
and
so
prouoked
him
againe
in
grieuous
manner
,
by
his
ambitious
numbring
his
subiects
.
But
did
he
escape
as
cleerely
then
,
as
before
?
No
;
God
remembreth
both
:
and
as
the
story
well
witnesseth
,
sets
himselfe
to
a
resolute
course
of
reuenge
,
and
so
hee
did
,
till
hee
made
Dauids
heart
ake
,
so
that
he
saw
his
boldnesse
in
tempting
God
,
how
little
it
gained
him
.
For
hee
stayed
not
till
the
Angell
had
well
slaked
the
matter
of
his
ambition
,
by
slaying
seuentie
thousand
of
his
people
.
Let
it
be
a
watchword
to
vs
,
that
if
God
haue
once
mercifully
passed
by
some
wilfull
offence
of
ours
,
by
sparing
vs
,
that
(
I
say
)
we
count
it
for
a
great
aduantage
and
fauour
;
for
if
we
will
dare
to
be
bold
to
prouoke
him
againe
,
we
may
iustly
feare
that
his
scourges
wil
bee
smartie
,
as
Samson
and
many
other
found
them
to
bee
.
That
I
say
no
more
.
Wee
haue
heard
of
the
many
sinnes
that
Samson
committed
,
and
of
the
Doct.
2.
inward
vexation
of
his
mind
,
in
that
God
was
departed
from
him
,
though
he
saw
it
not
by
and
by
:
Now
I
will
(
as
I
purposed
a
little
before
)
lay
out
more
particularly
his
outward
miseries
,
as
they
are
set
downe
in
this
verse
,
and
that
is
done
by
heapes
one
after
another
.
First
it
is
said
,
they
tooke
and
apprehended
him
,
who
was
before
at
liberty
,
and
yet
they
did
not
then
forthwith
put
him
to
death
,
they
would
not
bee
satisfied
with
so
short
a
reuenge
,
nor
so
bee
rid
of
him
,
that
hee
should
suffer
no
longer
paine
then
so
;
but
they
meant
to
keepe
him
aliue
,
and
so
hold
him
as
vpon
the
racke
,
in
much
torment
and
vexation
,
which
might
bee
worse
then
any
death
vnto
him
;
therefore
they
then
plucked
out
his
eyes
,
and
thereby
they
prouided
,
that
he
should
not
see
any
more
to
doe
them
mischiefe
:
then
they
lead
him
to
one
of
their
chiefe
Cities
,
and
put
him
among
their
rascall
prisoners
,
and
made
him
grinde
there
as
an
horse
.
All
these
with
their
apurtenances
duely
considered
,
it
may
easily
be
seene
what
a
depth
of
miseries
he
was
plunged
into
.
And
yet
all
this
they
did
to
him
,
beside
their
mocking
and
laughing
at
him
,
when
they
were
disposed
to
make
themselues
pastime
thereby
,
and
to
bring
him
forth
to
that
purpose
.
By
this
we
see
,
that
where
many
sins
are
committed
,
there
it
is
certaine
,
that
many
iudgements
of
God
are
to
be
looked
for
,
to
bee
heaped
vpon
the
persons
that
doe
commit
them
,
euen
heapes
vpon
heapes
,
if
wee
haue
eyes
Psal
32.
10.
to
behold
it
,
as
the
Psalmist
saith
,
Many
sorrowes
compasse
such
about
,
on
euery
side
;
and
what
cause
their
many
sorrowes
and
troubles
,
but
their
many
sinnes
?
Saul
though
a
King
,
yet
found
it
so
,
and
seeing
his
life
was
full
of
iniquity
,
he
could
not
be
free
from
many
plagues
,
till
the
last
of
all
made
an
vtter
riddance
of
him
.
The
Scriptures
are
full
of
examples
,
both
of
the
godly
,
who
haue
turned
aside
,
and
of
other
who
transgressed
many
waies
,
and
how
both
sorts
were
punished
accordingly
.
And
although
many
escape
long
,
and
other
flourish
and
prosper
in
the
world
for
a
while
,
yet
are
they
not
altogether
void
of
them
;
for
those
which
are
inward
doe
sting
them
for
the
most
part
,
and
the
other
are
in
a
readinesse
,
and
shall
bee
thought
to
come
too
soone
,
how
farre
off
soeuer
they
seeme
to
be
;
and
the
greatest
iudgement
of
all
is
,
(
to
whom
soeuer
it
shall
so
fall
out
,
)
that
they
are
suffered
to
go
on
without
any
.
But
when
destruction
commeth
vpon
them
,
happy
shall
they
be
,
who
haue
kept
their
hearts
pure
and
good
.
But
further
heere
let
vs
note
,
that
our
sinnes
doe
not
onely
keepe
many
benefits
from
vs
,
but
also
bring
many
iudgements
,
as
shame
,
pouerty
,
sorrow
,
Doct.
3.
bondage
,
prison
,
and
any
other
misery
vpon
vs
,
and
beside
them
all
,
they
do
quench
the
graces
of
God
in
vs
:
as
faith
,
hope
,
a
good
conscience
,
the
feare
of
God
,
and
the
rest
;
which
men
make
little
matter
of
,
because
they
see
they
are
in
little
account
and
price
in
the
world
.
But
to
be
short
,
he
that
hasteth
after
his
wicked
hearts
desire
,
and
will
giue
himselfe
liberty
any
way
which
he
knowes
God
doth
not
allow
him
;
though
it
bee
not
altogether
so
grosse
and
shamefull
as
Samsons
sinne
was
,
he
hasteth
his
owne
misery
,
)
as
in
time
appeareth
to
himselfe
,
and
is
alwaies
to
be
seene
of
him
,
that
will
obserue
and
consider
it
.
Samson
was
deepely
drunken
,
and
therefore
his
vomit
was
the
stronger
.
One
or
two
ierkes
makes
a
sturdy
body
but
to
dance
:
but
when
hee
is
stung
to
the
quicke
,
his
stout
stomacke
comes
downe
,
because
he
sees
no
remedie
.
The
hardened
heart
cannot
repent
,
neither
without
Rom.
2.
5.
this
violence
will
it
be
meekned
.
A
subtil
traitor
,
Iesuite
,
or
other
,
at
first
examination
is
as
farre
off
as
the
Moone
,
and
will
bee
knowne
of
nothing
:
but
being
held
well
to
the
racke
,
hee
will
confesse
all
.
If
there
bee
so
much
good
to
be
done
by
seuerity
,
God
will
vse
it
rather
then
faile
of
his
purpose
.
Let
it
teach
men
to
try
God
no
further
then
they
thinke
themselues
well
able
to
stand
out
in
it
,
and
to
beare
his
angry
countenance
,
and
if
by
venturing
too
far
,
they
finde
their
opinion
of
Gods
lenity
confuted
,
and
themselues
loden
with
sorrow
;
let
them
rather
vse
the
same
to
meeken
their
hearts
,
then
to
cry
out
of
their
misery
.
For
great
trouble
commonly
argueth
strong
rebellion
,
and
long
trouble
an
hard
heart
.
It
is
a
singular
mercy
of
God
,
to
haue
it
tamed
by
the
continuance
of
the
punishment
,
but
small
cause
of
reioycing
,
to
haue
it
remoued
,
and
the
heart
left
in
obstinacie
.
The
more
we
hasten
this
cure
,
the
shorter
shall
be
our
sorrow
:
for
God
delights
not
to
punish
long
and
much
together
.
But
to
returne
Samson
,
be
it
granted
that
Samson
needed
whipping
.
Must
it
therefore
needs
bee
with
a
whip
Note
.
of
so
many
strings
,
and
were
there
none
meete
to
see
execution
done
,
but
they
that
had
no
measure
?
who
(
as
the
Prophet
complained
of
the
Edomites
)
Psal.
137.
aimed
at
nothing
lesse
then
the
punishing
of
his
sinne
,
but
wholly
at
the
satisfying
of
their
reuenge
.
Did
God
bring
vpon
Samson
the
personall
hatred
of
the
Philistims
,
for
the
publike
good
and
his
honour
,
in
doing
his
owne
worke
vpon
the
enemies
of
the
Church
;
and
now
is
hee
made
a
prey
to
their
teeth
,
and
an
obiect
of
their
furie
?
Oh!
consider
thou
that
obiectest
,
while
Samson
simply
went
about
God
his
worke
,
God
bound
himselfe
to
shelter
him
from
his
enemies
,
to
the
which
end
hee
furnished
him
with
extraordinary
strength
,
so
it
was
literally
verified
in
him
,
One
shall
chase
a
thousand
.
Deut.
32.
30.
God
stood
to
the
making
good
of
all
harmes
that
could
befall
him
in
his
owne
quarrell
,
and
else
Samson
might
iustly
haue
complained
.
But
hee
Note
.
would
haue
his
owne
worke
goe
forward
,
and
Gods
too
:
he
had
other
businesse
that
required
hotter
pursuit
then
his
masters
:
euen
wicked
and
leaud
businesse
,
which
crossed
the
other
,
and
therein
hee
was
his
owne
man
,
and
not
Gods
seruant
,
looke
what
charges
or
damages
befel
him
in
that
imployment
,
he
was
himselfe
to
defray
and
stand
to
.
And
so
we
see
,
that
as
he
vsed
not
his
gift
,
but
abused
it
to
his
owne
lust
;
so
God
bereaued
him
of
it
,
and
sent
him
among
other
masters
to
pay
him
his
wages
for
his
owne
worke
.
For
this
,
God
tooke
himselfe
highly
wronged
,
and
therefore
hee
takes
Samson
in
hand
to
purpose
,
making
his
worst
foes
the
arbiters
.
I
denie
not
,
but
euen
herein
he
shewed
him
fauour
;
but
I
speake
of
his
physicke
,
which
procured
his
recouerie
.
And
if
wee
thinke
that
God
is
fittest
to
minister
that
which
is
fittest
for
quality
,
let
vs
ascribe
this
to
him
also
,
that
can
do
it
as
wel
in
the
quantity
as
he
listeth
.
In
bodily
diseases
this
is
in
the
second
place
one
chiefe
thing
:
for
the
same
measure
workes
not
vpon
all
.
The
tenth
of
this
would
haue
killed
Peter
,
yet
lesse
then
this
would
not
haue
stirred
Samson
.
He
had
returned
to
his
filthinesse
without
doubt
,
if
the
restraint
had
not
been
so
forcible
.
God
is
mercifull
,
and
delights
not
in
extremitie
;
but
he
is
Lam.
3.
33.
Exod
34.
7.
iust
,
and
cannot
be
faced
out
with
boldnes
.
Now
in
that
Samson
was
thus
led
away
in
paine
to
such
base
worke
,
in
so
Doct
4.
in
vers.
21.
reprochfull
a
manner
;
we
see
that
withall
this
,
he
was
constrained
to
leaue
and
goe
from
his
louer
also
,
to
whom
he
was
so
neerely
knit
,
and
for
whose
sake
hee
suffered
all
this
woe
,
and
much
more
;
which
how
sore
and
hard
it
was
to
beare
,
who
doth
not
see
?
All
which
hee
might
haue
been
free
from
,
and
haue
continued
in
the
happie
estate
wherein
he
was
before
,
if
he
could
but
haue
shaken
her
off
,
and
alienated
his
mind
from
her
,
and
yet
now
must
leaue
her
whether
he
would
or
no
;
and
who
seeth
not
what
cause
hee
had
,
and
what
faire
warnings
so
to
doe
before
?
Euen
so
,
obserue
wee
,
that
if
no
perswasions
will
serue
to
draw
vs
from
some
speciall
sin
,
(
whether
this
which
Samson
was
deluded
with
,
or
any
other
)
yet
that
God
knoweth
waies
enough
to
scare
vs
from
it
;
and
this
one
among
the
rest
,
that
as
he
was
,
wee
shall
be
plucked
from
it
by
violence
,
though
we
would
not
,
and
that
also
as
he
was
,
with
shame
and
sorrow
our
bellies
full
,
and
shall
wish
too
late
that
we
had
been
wiser
in
time
.
So
saith
Salomon
,
There
was
a
young
man
among
the
fooles
,
destitute
of
vnderstanding
,
Prou.
7.
6.
going
toward
the
house
of
an
harlot
in
the
euening
,
when
the
night
began
to
be
darke
,
who
with
her
subtiltie
inticed
him
,
and
he
followed
her
straight
waies
,
as
an
oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stocks
for
correction
,
till
a
dart
strooke
thorow
his
liuer
,
as
a
bird
hasteth
to
the
snare
,
not
knowing
that
she
is
in
danger
.
And
this
is
the
best
end
that
commeth
of
following
our
wicked
hearts
desire
,
to
the
committing
of
sin
,
when
by
no
meanes
we
can
be
reclaimed
from
it
.
And
it
is
a
great
matter
worth
the
marking
which
I
say
,
that
when
the
Lord
puls
not
the
vngodly
from
their
filthie
pleasure
wherein
they
liued
,
and
doth
not
restraine
them
,
it
is
the
immediate
forerunner
of
their
finall
woe
.
But
when
he
plucks
the
godly
from
those
baites
,
by
which
they
are
allured
and
indangered
,
he
dealeth
kindly
with
them
,
recalling
them
from
woe
to
repentance
,
and
the
enioying
of
many
good
things
.
For
he
is
wont
to
deny
that
in
fauour
to
his
children
,
which
he
granteth
to
the
wicked
in
wrath
.
One
point
hereof
we
see
in
those
two
(
who
died
one
death
both
bodily
and
spirituall
)
Haman
and
Iudas
I
meane
:
the
other
in
the
eleuen
Apostles
,
as
wee
shall
see
by
and
by
.
Concerning
the
two
former
,
when
the
one
was
taken
from
his
pompe
,
the
other
from
his
peeces
of
siluer
(
which
he
rid
himselfe
of
,
as
hastily
as
euer
he
coueted
them
greedily
:
)
the
next
newes
we
heare
of
them
,
after
they
had
giuen
Ester
7.
10.
ouer
themselues
to
the
sinne
intended
,
is
,
that
they
both
were
hanged
,
Mat.
27.
5.
and
ended
their
cursed
life
in
a
cursed
death
.
To
whom
we
may
adde
that
foole
in
the
Gospell
,
with
Achitophel
and
infinite
others
.
When
they
were
Luk.
12.
20
2.
Sam.
17.
23.
in
the
top
of
their
wickednesse
,
and
were
not
held
backe
by
God
,
then
was
their
end
neerest
at
hand
.
But
the
other
,
to
wit
,
the
good
Apostles
were
gratiously
weaned
from
the
pursuite
of
that
which
would
haue
bin
their
bane
.
For
when
ambitiously
they
sought
and
that
with
striuing
,
who
should
be
the
greatest
and
chiefe
among
the
rest
,
our
Sauiour
held
them
from
it
,
so
as
Iohn
13.
14.
he
made
them
ashamed
to
thinke
that
they
had
gone
about
it
.
And
what
lost
they
by
it
?
Nay
what
gained
they
not
rather
?
for
they
learning
humilitie
,
found
that
sauour
and
sweetnes
in
his
seruice
afterward
,
and
in
his
loue
,
(
as
appeareth
by
their
great
lamentation
that
they
made
for
his
departing
from
them
)
that
it
made
way
to
their
enioying
of
most
worthy
and
precious
benefits
after
their
Masters
ascension
.
Euen
so
,
as
hee
wrought
in
the
Apostles
,
he
doth
the
same
in
his
other
elect
people
:
who
when
they
Note
.
see
they
cannot
enioy
their
desired
vnlawfull
liberties
without
their
vtter
vndoing
,
then
they
begin
to
thinke
it
is
high
time
to
looke
about
them
,
and
doe
see
that
it
were
depth
of
folly
to
refuse
and
forsake
their
owne
mercie
,
(
as
Ionah
speaketh
)
for
looking
after
lying
vanities
,
and
so
they
resolue
to
renue
Ionah
2.
8.
their
old
acquaintance
with
their
God
,
and
to
returne
to
him
their
first
husband
,
and
to
fall
to
their
old
diet
againe
.
But
oh
mercie
of
God
inualuable
,
that
they
may
do
so
.
And
though
it
be
with
some
bitternes
to
them
,
because
the
flesh
sauoureth
no
goodnesse
;
yet
it
is
fauour
on
Gods
behalfe
toward
them
vnutterable
,
and
that
which
could
ill
haue
been
spared
,
euen
themselues
being
iudges
.
Therefore
,
to
returne
,
let
all
such
as
must
be
thus
roughly
vsed
,
as
Samson
was
,
I
meane
,
to
be
bereaued
and
plucked
from
their
sinne
so
deare
to
them
and
that
with
violence
ere
they
will
giue
it
ouer
,
let
all
such
(
I
say
)
beware
,
lest
when
God
shall
thus
crosse
them
,
they
like
blind
idiots
and
wilfull
rebels
fight
not
against
God
,
and
increase
their
owne
miserie
by
renuing
their
old
sinnes
,
and
seeking
forbidden
pleasures
or
gaine
,
which
is
little
better
then
with
swine
to
returne
to
their
mire
.
And
such
as
2.
Pet.
2.
22.
neither
forbearance
,
nor
violence
will
doe
good
vpon
,
they
may
feare
their
case
to
be
bad
,
(
or
others
for
them
may
)
seeing
God
vseth
commonly
no
other
remedie
that
will
cure
their
maladie
.
And
by
this
we
see
,
that
the
end
of
sinne
is
not
as
the
beginning
and
entrance
into
it
.
For
then
the
diuell
most
slighly
and
cunningly
sheweth
a
foole
all
the
pleasure
and
profit
that
it
bringeth
,
(
as
he
iudgeth
it
to
be
)
yea
and
offereth
more
to
their
conceit
then
they
shal
euer
finde
,
as
it
may
be
fittest
to
allure
and
blindfold
them
;
but
in
no
wise
suffereth
them
to
thinke
of
that
which
will
in
the
end
,
that
is
,
their
vndoing
;
for
such
wisedome
Note
.
Prou.
24.
7.
is
too
high
for
a
foole
.
And
so
the
diuell
,
to
winde
vs
into
the
sinne
,
commeth
as
a
tempter
;
but
when
he
hath
brought
vs
to
commit
it
,
and
we
then
begin
to
see
what
we
haue
done
,
and
in
what
wofull
case
we
be
left
,
then
he
commeth
as
an
accuser
,
leauing
vs
in
the
briars
,
as
he
did
Iudas
,
when
we
are
meerely
destitute
of
all
helpe
,
to
shift
for
our selues
.
Of
which
all
the
former
stories
of
these
Israelites
are
a
plentifull
witnes
.
And
here
,
because
I
am
shewing
the
miserable
ends
of
sinne
,
when
men
will
needs
follow
their
wicked
lusts
,
it
were
(
and
so
I
haue
thought
good
to
admonish
the
reader
)
it
were
good
(
I
say
)
for
him
that
is
inticed
strongly
with
the
baites
of
any
sinne
,
whereby
he
seeth
himselfe
in
danger
,
to
set
before
Note
.
his
owne
eyes
,
as
particularly
as
he
can
,
the
wofull
effects
of
his
former
yeelding
to
,
or
dallying
with
the
deceitfull
allurements
thereof
,
the
holie
Ghost
here
doth
set
downe
foure
or
fiue
which
followed
Samsons
sinne
.
As
if
a
professor
should
forcibly
be
haled
to
vncleannes
with
any
woman
,
and
that
he
seeth
not
likelihood
to
turne
away
from
her
;
let
him
answere
himselfe
thus
:
This
my
sinne
it
is
abhorred
of
God
,
who
is
my
delight
,
and
it
will
set
him
against
me
,
and
make
him
mine
enemie
:
it
will
be
a
most
grieuous
reproch
to
my
profession
,
if
I
yeeld
to
it
,
it
will
be
a
burthen
of
conscience
importable
:
the
losse
of
grace
by
it
will
be
vnspeakable
:
the
griefe
of
the
godly
vnutterable
,
the
fleshing
and
ioying
of
the
wicked
vnsatiable
;
and
besides
all
,
vtter
vndoing
to
me
it
will
be
for
euer
:
and
the
iniurie
to
the
partie
,
to
whom
I
should
offer
such
discurtesie
,
neuer
to
bee
recompensed
.
And
let
him
oft
,
as
he
shall
see
cause
,
twit
and
crosse
his
carnall
humour
,
and
answere
himselfe
,
what
got
Eue
,
when
she
had
tasted
that
which
being
forbidden
her
,
was
yet
in
her
deceitfull
fancie
,
for
many
causes
to
bee
desired
?
And
let
him
say
further
:
Doe
I
thinke
long
,
till
I
crie
out
with
her
,
that
the
thing
I
so
impotently
hast
after
,
hath
been
my
great
sorrow
and
vndoing
?
All
meanes
shall
be
found
little
enough
to
obtaine
deliuerance
from
such
bondage
.
And
seeing
it
is
no
speaking
to
vs
at
the
very
instant
of
going
about
the
committing
the
sinne
,
let
this
and
such
like
meditations
be
vsually
and
seriously
thought
on
by
vs
before
,
if
we
be
wise
.
Lastly
,
in
this
verse
,
one
thing
more
I
thinke
good
to
note
:
and
that
is
,
Doct.
5.
the
care
that
these
Philistims
had
to
set
their
prisoners
to
worke
,
as
they
set
Samson
to
grinde
at
the
mill
among
the
rest
,
as
they
did
the
other
:
which
were
worthie
the
following
them
in
by
vs
Christians
,
(
though
I
would
they
shamed
vs
not
herein
)
that
knowing
how
ill
occupied
the
malefactors
be
in
the
prison
,
they
might
by
good
imploying
of
them
in
some
honest
labour
,
not
only
get
somewhat
toward
their
keeping
,
(
many
of
them
being
starued
for
want
thereof
)
but
also
be
staied
and
held
from
much
idlenesse
and
mischiefe
,
which
they
otherwise
will
doe
,
as
at
this
day
is
to
be
lamented
and
seene
in
most
prisons
.
Wee
see
the
commoditie
of
setting
them
to
worke
in
prison
,
by
appointing
worke
to
the
poore
who
liue
among
vs
at
libertie
:
)
who
being
diligently
set
to
worke
,
doe
both
maintaine
themselues
,
and
many
of
them
a
great
charge
,
and
also
are
kept
thereby
from
many
offences
and
sorrowes
.
Nay
further
,
if
heathens
haue
gone
so
farre
in
ciuil
policy
(
though
not
for
hatred
of
the
sin
,
themselues
being
as
bad
in
other
kindes
)
as
to
prouide
for
order
in
so
confused
a
companie
of
prisoners
;
then
might
it
well
become
Christians
not
onely
to
doe
the
same
,
but
to
goe
a
little
beyond
them
,
and
regard
the
welfare
of
their
soules
also
,
both
during
their
imprisonment
,
and
before
the
time
of
their
execution
.
As
that
godly
Captaine
Ioshua
did
to
Achan
,
chap.
7.
My
sonne
(
saith
he
)
giue
glorie
to
Iosh
7.
19.
God
,
confesse
thy
sinne
,
and
disburden
thy
conscience
,
that
though
thy
hodie
be
punished
and
destroyed
for
a
season
,
yet
thy
soule
may
bee
saued
in
the
day
of
the
Lord
.
A
pitifull
thing
to
consider
,
that
such
should
be
left
to
themselues
,
to
fulfill
the
measure
of
their
sinne
,
till
death
approcheth
,
and
not
to
be
laboured
nor
dealt
with
about
the
most
weightie
matter
of
their
saluation
.
Which
thing
would
moue
vs
more
then
it
doth
,
but
that
we
see
so
little
care
had
by
many
Ministers
,
to
teach
painfully
their
people
who
walke
at
libertie
,
and
are
well
paid
for
their
labour
.
In
this
verse
it
is
shewed
;
though
not
so
cleerely
,
(
that
all
doe
see
and
Vers
22.
vnderstand
it
at
the
first
view
)
how
Samson
sitting
in
the
irksome
prison
in
paine
of
body
,
but
greater
of
mind
,
did
think
of
his
euil
course
,
and
from
what
estate
he
was
falne
,
and
what
miserie
he
was
in
,
and
repented
for
it
,
after
due
consideration
of
it
,
as
the
prodigall
sonne
did
.
But
ye
will
aske
how
that
appeareth
,
that
we
may
rest
perswaded
of
it
,
seeing
it
may
bee
doubted
of
as
well
as
of
any
other
part
of
the
storie
?
I
answere
:
seeing
it
is
not
so
cleere
in
this
verse
,
I
will
say
the
more
about
it
,
fetching
light
heereto
from
other
Scripture
.
And
first
in
this
verse
,
thus
much
may
be
gathered
,
that
the
holy
Ghost
setting
downe
this
growing
of
his
haire
againe
,
giueth
vs
this
to
learne
by
it
,
that
it
was
a
manifest
token
that
hee
returned
to
the
estate
of
a
Nazarite
againe
also
:
(
for
it
being
a
common
thing
for
the
haire
to
grow
againe
,
there
was
no
other
end
of
mentioning
it
)
which
was
the
most
perfect
seruing
of
God
,
and
that
we
may
know
hee
could
neuer
haue
done
,
except
he
had
repented
.
Secondly
,
it
appeareth
to
be
so
,
by
his
prayer
to
God
afterward
,
vers.
28.
whereby
we
vnderstand
,
that
he
beleeued
in
him
,
(
euen
as
Ionah
did
the
like
Iona
2.
2.
Rom
10.
14
in
the
Whales
bellie
.
)
For
as
the
Apostle
saith
;
How
can
we
call
vpon
him
,
in
whom
we
beleeue
not
?
And
if
he
beleeued
,
then
hee
also
repented
:
for
faith
and
repentance
cannot
bee
separated
.
The
third
proofe
of
his
repentance
,
is
,
that
he
was
a
Nazarite
of
Gods
owne
ordinance
,
and
therefore
the
elect
of
God
,
and
one
that
must
of
necessity
returne
againe
after
his
fall
,
or
else
he
could
not
haue
been
one
of
the
Lords
,
as
it
is
certaine
he
was
,
being
a
Nazarite
.
The
fourth
is
,
the
testimony
that
is
giuen
of
him
in
the
Epistle
to
the
Hebrewes
,
where
hee
is
reckoned
among
them
who
liued
,
and
died
in
Heb.
11.
32.
faith
.
And
now
that
it
is
proued
that
he
repented
,
let
vs
make
our
benefit
of
that
his
example
.
In
him
therfore
,
as
in
a
glasse
,
we
may
see
the
vnspeakable
mercy
of
God
,
Doct.
to
great
sinners
:
for
who
in
all
likelihood
would
haue
said
that
hee
should
haue
come
to
repentance
,
whom
wee
haue
heard
to
haue
so
odiously
,
so
long
,
and
so
many
waies
gone
from
God
,
and
to
haue
followed
his
owne
Note
.
wicked
lusts
?
But
hee
being
one
of
Gods
elect
,
it
was
impossible
that
hee
should
perish
,
though
hee
must
needs
sustaine
much
woe
in
this
present
world
,
euen
as
we
haue
heard
he
did
.
Which
also
is
to
be
said
of
Dauid
,
Salomon
and
Ionah
,
with
other
.
And
as
such
an
one
is
to
be
pitied
much
,
whom
God
hath
called
and
reclaimed
from
his
old
bad
course
to
faith
and
amendment
of
life
,
when
we
see
him
afterward
to
wallow
in
the
filthie
mire
of
his
former
euill
life
againe
;
for
wee
know
his
punishment
is
like
to
bee
most
fearefull
and
heauie
;
so
the
offending
party
must
know
,
that
such
an
one
should
,
as
Manasses
did
by
the
tribulations
that
hee
fell
into
,
bee
broken
hearted
and
repent
,
and
beleeue
,
and
should
haue
no
peace
,
vntill
he
can
do
so
.
And
therefore
iustly
are
all
such
to
bee
complained
of
,
who
hauing
so
Note
.
faire
warnings
from
God
when
they
haue
fallen
,
are
not
for
all
that
brought
home
againe
,
and
humbled
.
So
then
,
the
consideration
of
this
point
ought
little
to
nourish
the
conceit
of
presuming
to
offend
God
vpon
hope
of
impunity
.
They
that
plead
this
,
and
the
like
example
of
Samson
,
Dauid
,
Salomon
,
and
others
such
,
do
shew
that
they
sinne
with
boldnesse
,
and
presumptuously
beare
themselues
vp
in
hope
of
forgiuenesse
,
because
those
forementioned
seruants
of
God
obtained
it
,
who
sinned
not
of
presumption
as
these
doe
,
who
reason
thus
,
neither
do
they
know
therefore
that
they
shall
finde
the
like
mercy
in
their
need
.
For
how
monstrous
and
irregular
a
conclusion
is
it
,
for
him
whom
the
loue
of
God
should
keepe
from
sinning
,
to
presume
to
sin
,
because
God
loueth
him
,
and
will
neuer
dampe
him
?
Thou
that
makest
such
conclusions
,
feare
that
mercy
belongs
not
vnto
thee
.
But
know
it
for
certaine
,
though
thou
hast
thought
thy selfe
sure
of
saluation
,
hauing
sought
after
it
,
and
hast
begun
to
reforme
thy selfe
,
yet
if
thou
degenerate
and
offend
wilfully
,
(
for
thy
vnauoidable
errours
and
weakenesses
I
speak
not
of
)
the
Lord
shall
fill
thy
life
,
thy
soule
,
and
conscience
,
with
such
perplexity
and
distresse
,
that
thou
shalt
neuer
enioy
good
day
after
thy
satisfying
of
thy
rebellious
will
:
and
if
thou
die
so
(
whosoeuer
thus
sinnest
)
thou
neuer
wert
a
sonne
,
and
beloued
of
God
,
but
a
bastard
and
counterfeit
.
Doe
we
not
see
what
death
hath
befallen
such
impudent
cosoners
,
as
(
being
vile
and
base
borne
)
claime
to
themselues
the
names
and
inheritances
of
great
persons
dead
long
since
,
as
if
they
were
yet
liuing
?
The
like
penalty
and
far
greater
shall
lie
vpon
thee
,
(
oh
foule
imposter
and
deceiuer
)
that
pleadest
the
name
of
a
regenerate
one
,
being
an
arrant
deceiuer
and
hypocrite
.
But
to
returne
,
as
for
the
better
sort
,
let
them
often
coole
and
quench
the
dart
of
such
a
tentation
with
this
,
that
as
sweet
as
liberty
seemes
,
God
will
finde
Note
.
a
way
to
make
it
bitter
enough
ere
he
leaue
them
,
though
hee
meane
not
to
cast
them
off
:
witnesse
heereof
be
this
famous
example
of
Samson
.
And
on
the
other
side
,
if
they
haue
thus
fallen
,
let
them
follow
the
example
of
this
man
in
his
repentance
,
and
so
doing
,
let
them
apprehend
him
,
and
comfort
by
his
recouery
,
(
for
to
that
end
the
Scriptures
were
written
)
in
their
owne
1.
Tim.
1.
16.
particular
case
.
And
beware
they
,
lest
the
diuell
(
who
is
euer
an
accuser
in
the
end
,
though
a
tempter
in
the
beginning
,
)
draw
them
to
runne
further
and
deeper
in
,
because
they
haue
already
aduentured
so
farre
.
And
so
hauing
escaped
both
rockes
of
bold
,
or
secure
,
or
of
desperate
proceeding
in
sinne
,
they
shal
be
encouraged
to
seeke
till
they
finde
mercy
:
the
which
(
lamentable
it
is
to
see
)
few
doe
,
though
the
number
of
reuolters
be
many
,
the
greater
signe
that
they
neuer
were
of
the
number
of
them
whom
they
seemed
to
goe
out
from
,
and
therefore
returne
not
,
as
Saint
Iohn
saith
.
For
of
1.
Ioh.
2.
19.
the
other
it
is
verified
,
They
goe
farre
that
neuer
returne
.
But
to
leaue
this
point
concerning
reuolters
,
this
doubt
is
as
hardly
answered
,
whether
they
who
neuer
were
conuerted
vnto
God
as
yet
,
may
bee
in
hope
to
obtaine
mercy
of
him
,
in
such
depth
of
sinning
.
For
as
such
goe
farre
,
and
lie
long
in
their
sinne
before
they
thinke
of
any
such
matter
;
so
when
they
goe
about
it
,
they
are
cast
by
a
deadly
feare
,
almost
into
desperation
.
Therefore
what
shall
such
doe
?
I
answere
as
they
in
the
Acts
did
,
who
Act.
2.
37.
came
,
being
pricked
in
their
hearts
for
crucifying
the
Lord
Iesus
,
to
the
men
and
brethren
,
euen
the
Apostles
,
and
asked
counsell
of
them
what
they
should
doe
,
and
so
obtained
remedie
.
For
there
being
great
likelihood
and
hope
that
they
are
of
Gods
elect
,
when
they
grow
wearie
of
their
wicked
liues
,
they
haue
great
cause
to
be
incouraged
,
(
if
they
know
their
liberty
)
in
broken
and
melting
hearts
to
seeke
mercy
at
Gods
hands
,
and
not
to
giue
ouer
Iam.
4.
9.
10.
their
hope
,
neither
despaire
.
In
which
case
,
Mary
Magdalene
,
out
of
whom
were
cast
seuen
diuels
,
did
saty
her selfe
,
and
the
penitent
theefe
did
obtaine
mercy
,
and
Paul
himselfe
,
as
farre
gone
in
a
Pharisaicall
conceit
of
his
owne
righteousnesse
,
as
the
rest
of
the
Pharisies
,
who
neuer
repented
,
and
was
euen
madde
in
persecuting
Gods
saints
,
and
therefore
in
no
meane
danger
:
yet
he
(
I
say
)
who
had
bin
a
persecutor
,
an
oppressor
,
and
a
blasphemer
,
was
receiued
to
mercy
,
and
obtained
pardon
.
And
why
was
this
?
Surely
not
onely
for
his
owne
comfort
,
1.
Tim.
1.
13.
but
also
to
magnifie
Gods
goodnesse
,
for
the
encouragement
of
other
great
sinners
,
that
should
come
after
him
,
such
as
(
of
whom
I
now
speake
)
that
they
(
I
say
)
might
be
heartned
and
encouraged
to
looke
for
the
same
vpon
the
like
humiliation
.
The
rest
I
referre
to
the
next
sermon
.
THE
EIGHTIE
SEVEN
SERMON
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
goe
forward
with
Samson
:
it
is
to
bee
considered
in
this
verse
(
it
hauing
been
proued
that
hee
repented
)
in
what
place
and
estate
hee
was
in
,
when
God
brought
him
backe
to
repentance
.
And
that
was
,
in
the
irkesome
prison
;
when
he
was
blind
,
and
loden
with
paine
,
and
sorrow
enough
.
But
oh
will
some
say
,
what
encouragement
could
hee
haue
to
minde
repentance
,
in
that
loathsome
place
,
and
irkesome
condition
,
where
rather
all
was
against
him
,
that
might
haue
been
an
helpe
therto
?
Indeed
I
confesse
that
his
so
comming
home
to
God
in
humbling
himselfe
,
and
looking
for
mercy
in
that
vncomfortable
estate
that
hee
was
in
,
is
a
thing
almost
as
admirable
euen
as
his
fall
was
,
and
the
depth
of
Note
.
misery
that
he
fell
into
.
But
by
this
and
other
such
examples
,
we
see
how
God
doth
oft
worke
,
as
before
we
heard
he
went
about
to
doe
in
him
,
that
hee
worketh
(
I
say
)
that
Doct.
grace
in
a
man
,
while
he
is
in
misery
,
which
in
prosperity
is
rarely
seene
and
found
to
be
in
him
:
as
I
haue
occasion
to
say
oft
:
And
it
is
the
more
worthie
our
noting
,
seeing
hee
dealeth
not
so
with
all
in
their
trouble
,
nay
it
is
rare
to
behold
,
and
the
case
but
of
few
.
For
the
most
are
carried
to
impatience
and
cursing
,
when
they
feele
Gods
heauie
hand
vpon
them
,
and
to
bitternesse
,
against
God
himselfe
,
for
his
so
handling
them
;
neuer
looking
to
their
owne
deserts
,
for
so
there
were
hope
that
they
might
be
easily
brought
to
confesse
that
God
did
all
iustly
,
yea
and
shewed
mercy
also
in
iustly
punishing
them
.
And
thus
he
dealeth
with
men
that
are
brought
to
good
by
trouble
,
I
meane
hee
bringeth
them
to
a
due
and
through
consideration
of
their
vilenesse
and
prouoking
of
him
,
that
they
are
glad
to
seeke
reconciliation
with
him
:
euen
thus
,
I
say
,
hee
draweth
and
perswadeth
them
to
take
vp
their
thoughts
,
for
their
exceeding
benefit
,
when
hee
meaneth
that
they
shall
take
good
by
their
affliction
.
And
he
it
is
(
being
onely
able
)
that
pulleth
downe
their
proud
and
loftie
lookes
,
by
the
remembring
and
considering
what
they
haue
done
,
(
his
holy
spirit
directing
them
)
&
makes
them
ashamed
therof
,
and
breaketh
their
stomackes
,
and
maketh
them
thirst
for
mercy
,
after
that
they
can
thinke
that
there
is
mercy
for
such
,
and
loathe
their
leaud
liues
,
vnto
the
which
gratious
worke
they
were
before
most
opposite
.
Thus
in
sicknesse
some
are
brought
home
,
that
in
health
could
not
abide
to
heare
of
such
a
returne
.
Thus
Iosephs
brethren
,
Manasses
,
and
others
bewailed
their
sinnes
in
trouble
,
who
when
Gen.
42.
21.
2.
Chron.
33.
12.
they
were
void
of
it
before
,
could
by
no
meanes
be
brought
to
the
least
consideration
of
any
such
matter
.
Let
none
therefore
maruell
,
though
God
pursue
them
hardly
,
after
wilfull
transgression
,
and
turning
from
him
,
and
bring
many
troubles
vpon
them
,
for
hee
intendeth
their
good
thereby
,
which
is
a
great
matter
;
and
seeth
that
they
will
not
be
brought
to
repentance
otherwise
.
And
what
a
mercy
of
God
is
it
,
that
when
wee
are
in
the
way
to
vtter
vndoing
,
and
we
thinke
little
that
the
end
of
such
afflictions
will
be
any
better
,
but
rather
the
hastening
of
our
misery
?
yet
that
hee
intends
to
draw
vs
thereby
to
greatest
happinesse
,
as
in
the
former
examples
may
be
seene
.
And
though
this
fell
not
out
at
the
first
,
yet
let
vs
humble
our selues
vnder
Gods
hand
,
and
not
harden
our
hearts
in
the
least
manner
against
him
,
and
in
time
we
shall
most
certainly
finde
it
so
,
euen
as
Samson
found
the
prison
,
hunger
,
and
shame
,
farre
better
companions
for
him
then
his
so
much
desired
Delilah
,
as
great
oddes
as
there
may
seeme
betweene
them
.
Enough
hath
been
said
heereof
in
the
like
stories
,
and
particularly
vpon
chapter
10.
vers.
10.
Now
to
returne
to
the
Philistims
a
while
,
and
to
leaue
Samson
in
his
sorrowes
,
Vers.
23.
we
see
how
they
giue
thankes
to
their
god
for
victory
ouer
him
.
I
say
the
lesse
of
these
Philistims
,
because
the
light
they
had
reached
not
so
farre
as
to
condemne
them
heerein
:
their
enemy
they
got
,
and
him
they
paid
home
to
the
full
:
no
wonder
:
they
tooke
Samsons
vexing
of
them
,
a
great
piece
of
wrong
done
to
them
,
if
they
should
not
now
they
had
vantage
ouer
him
,
haue
done
their
vttermost
to
destroy
him
that
sought
their
ruine
,
they
should
haue
dealt
foolishly
.
And
therfore
they
little
regarded
by
what
meanes
they
came
by
him
,
or
how
cruelly
they
dealt
with
him
.
But
to
let
their
cruelty
passe
,
not
to
be
maruelled
at
;
what
shall
we
say
of
many
professors
,
who
shew
little
better
practise
in
the
like
cases
:
who
hauing
by
most
vngodly
meanes
and
deuices
obtained
their
desires
and
purposes
against
such
as
they
spitefully
pursue
and
hate
,
are
so
farre
from
repentance
for
it
,
that
they
exult
and
triumph
as
conquerers
,
with
praising
God
for
that
they
haue
bin
auenged
of
their
enemies
;
herein
declaring
that
they
giue
thankes
for
those
things
,
for
which
they
should
haue
been
much
grieued
.
And
as
these
Philistims
got
Samson
into
their
hands
,
but
by
an
harlots
meanes
,
and
by
fraud
and
subtilty
most
shamefull
:
Euen
so
,
wherein
glory
many
of
the
other
,
but
in
that
which
is
their
shame
?
as
in
reuenge
had
of
their
enemies
,
in
oppressing
and
peeling
the
innocent
,
in
humbling
and
abasing
most
vilely
chast
Matrones
and
Virgins
,
in
getting
their
will
vpon
the
deere
seruants
of
God
,
(
as
the
Priests
did
against
our
Sauiour
)
and
other
such
villany
.
Thus
men
ioy
in
things
which
they
should
be
ashamed
of
,
as
the
Apostle
saith
of
worldly
minded
men
,
that
their
glory
is
their
shame
:
but
to
reioyce
&
glory
Phil
3.
19.
in
the
Lord
,
who
should
be
our
onely
glory
,
they
haue
no
desire
that
way
.
Another
thing
in
the
Philistims
note
,
that
they
praise
Dagon
their
god
,
Doct.
2.
offring
a
great
sacrifice
to
him
,
and
making
a
solemne
reioycing
together
,
for
deliuering
Samson
into
their
hands
.
Thus
they
were
blindfolded
,
as
Idolaters
that
knew
no
better
:
This
they
learned
of
the
Israelites
,
who
did
praise
the
Lord
Iehouah
.
Heereof
,
(
not
to
bee
tedious
in
saying
that
which
hath
oft
times
been
taught
)
let
this
be
sufficient
to
say
,
by
their
example
to
our
shame
,
that
if
we
should
not
be
feruent
in
setting
out
the
Lords
mercies
and
deliuerances
with
praises
and
thankes
,
and
that
ioyfully
,
wee
shall
haue
the
Philistims
,
who
were
Idolaters
,
to
rise
in
iudgement
to
condemne
vs
.
This
verse
sheweth
,
that
as
the
Princes
did
,
so
did
the
people
,
in
all
things
Vers.
24.
they
followed
them
.
Where
we
see
,
that
the
examples
of
our
superiors
and
betters
are
of
great
force
to
draw
vs
after
them
.
It
is
a
truth
whether
in
good
or
euill
,
but
specially
in
euill
,
whereto
wee
are
prone
enough
of
our selues
,
without
any
to
draw
vs
:
and
therefore
much
more
when
we
haue
them
also
,
as
patternes
to
goe
before
vs
.
When
the
people
had
taken
them
strange
wiues
of
the
Idolatrous
nations
in
the
daies
of
Ezra
,
it
was
told
to
Ezra
,
Ezra
.
9.
2.
but
with
this
addition
,
that
the
hands
of
the
Princes
and
rulers
was
chiefe
in
that
matter
.
Good
cause
there
was
therefore
that
the
Apostle
required
,
that
there
should
be
supplications
and
prayers
made
for
such
to
God
,
who
being
1.
Tim.
2.
2.
set
in
these
places
by
him
,
to
the
end
wee
may
liue
an
honest
and
peaceable
life
vnder
them
,
they
shall
the
better
performe
it
,
and
giue
vs
also
the
better
example
,
when
the
people
doe
feruently
craue
it
of
God
.
The
same
is
to
be
said
of
the
Minister
,
gouernours
of
families
,
and
of
other
superiours
.
See
more
chapter
9.
48
,
49.
and
other
places
of
this
worke
.
But
while
I
am
speaking
of
the
Philistims
,
I
will
here
,
as
in
the
fittest
place
note
another
of
Samsons
punishments
;
for
as
it
was
his
great
sinne
,
so
it
was
also
a
punishment
of
sinne
,
that
he
opened
the
mouthes
of
the
vncircumcised
,
to
praise
Dagon
their
Idoll
,
as
though
hee
had
been
able
to
haue
taken
him
out
of
the
hands
of
the
God
of
Israel
,
and
to
deliuer
him
to
them
to
vse
him
at
their
pleasure
.
And
so
did
hee
likewise
highly
dishonour
his
owne
God
,
as
though
he
had
not
been
able
to
saue
him
from
Dagon
.
And
this
(
no
doubt
)
troubled
Samson
when
hee
came
to
himselfe
,
as
much
as
the
other
punishments
pained
him
.
So
it
is
certaine
,
that
Dauid
was
sore
troubled
,
as
appeareth
in
the
Psalme
,
when
hee
remembred
and
thought
vpon
his
sins
,
when
among
other
things
,
after
he
came
to
repentance
,
among
the
which
,
Psal.
51.
1.
2.
this
was
none
of
the
least
,
that
hee
had
caused
the
enemies
of
God
to
blaspheme
.
For
he
being
threatned
of
God
by
the
Prophet
,
for
that
offence
2.
Sam.
12.
14.
very
sharpely
,
doth
yet
acknowledge
,
that
God
should
deale
iustly
in
punishing
him
for
it
;
thereby
declaring
that
it
much
grieued
him
.
And
that
euill
seruant
,
which
hauing
buried
his
talent
in
a
napkin
,
was
arraigned
for
it
,
and
answered
for
himselfe
,
that
,
He
knew
his
master
was
an
hard
man
,
reaping
where
he
sowed
not
,
and
gathering
where
he
strewed
not
;
hereby
defaming
his
masters
worke
,
and
discouraging
his
seruants
:
what
reward
had
he
?
For
as
a
starued
and
ill
thriuing
and
ragged
seruant
makes
all
men
think
Luk.
19.
22.
24.
that
his
master
is
a
bare
man
and
miserable
,
and
therefore
they
shunne
his
house
:
so
doe
these
.
And
the
dishonour
heere
is
the
fouller
,
because
the
diet
and
wages
of
his
attendances
is
infinitely
greater
then
any
other
.
And
let
both
these
warne
vs
,
that
we
haue
our
conuersation
honest
before
men
,
that
they
may
not
iustly
speake
euill
of
vs
,
as
of
euill
doers
:
for
if
they
do
,
it
will
1.
Pet.
2.
22.
goe
to
our
hearts
when
we
shall
come
to
repentance
,
to
thinke
that
we
haue
caused
our
holy
profession
,
and
the
Gospell
it selfe
to
bee
ill
spoken
of
.
For
we
are
not
set
heere
by
God
to
lay
stumbling
blocks
in
mens
way
,
and
so
to
cause
them
to
fall
,
(
woe
be
vnto
such
)
but
to
conuert
sinners
from
their
wicked
course
,
(
as
Dauid
promised
to
doe
)
and
so
by
our
good
workes
which
Psal.
51.
13.
they
shall
see
,
to
cause
them
to
glorifie
God
for
vs
,
when
hee
shall
visit
and
haue
mercy
on
them
.
This
verse
sheweth
,
that
al
the
indignities
and
iniuries
that
the
Philistims
Vers.
25.
had
offered
Samson
,
with
the
griefe
that
God
brought
vpon
him
,
were
not
thought
to
be
enough
of
them
to
make
them
satisfaction
,
but
when
their
hearts
were
merrie
with
feasting
,
they
must
needs
haue
him
brought
into
a
solemne
place
before
them
,
to
laugh
at
him
,
being
so
disguised
,
and
loden
with
miseries
as
he
was
,
and
to
be
scorned
by
them
,
that
so
they
might
satisfie
themselues
with
sport
and
pastime
thereby
,
euen
as
they
desired
.
And
they
were
aboue
three
thousand
of
them
(
according
to
the
receit
of
the
roome
)
and
they
of
the
chiefest
that
did
thus
meete
there
.
And
to
this
end
it
is
said
here
,
that
Samson
was
fetcht
out
of
the
prison
house
,
and
set
before
them
.
Here
we
see
the
vnnaturall
crueltie
of
the
Philistims
,
who
could
not
bee
satisfied
with
all
wrongs
offred
to
Samson
,
but
they
must
make
him
a
laughing
stocke
,
and
loade
him
with
taunts
and
reproches
also
.
Which
though
it
be
a
vice
so
foule
,
as
by
the
light
of
nature
some
Heathens
abhorred
it
,
I
meane
to
shew
immanitie
to
the
miserable
;
yet
it
is
of
that
sort
of
vices
as
might
easily
preuaile
with
such
as
put
out
this
light
by
brutish
passion
,
and
impietie
.
As
appeares
by
the
monstrous
crueltie
of
the
Romans
,
who
vsed
to
behold
with
great
pleasure
,
the
single
combats
of
malefactors
condemned
,
and
their
Sword-players
shedding
each
others
blood
.
Therefore
it
is
the
lesse
to
bee
maruelled
at
in
the
Heathens
:
but
by
occasion
of
it
,
let
vs
Doct.
know
who
are
Christians
,
that
it
is
to
be
reckoned
among
vs
as
a
most
cruell
thing
to
adde
affliction
to
the
afflicted
:
And
when
punishment
is
inflicted
,
that
is
itselfe
answerable
fully
to
the
trespasse
,
yet
for
all
that
,
to
be
insatiable
in
the
desire
of
reuenge
.
A
fearefull
example
is
that
of
the
Priests
against
our
Sauiour
,
whom
when
they
should
haue
highly
honoured
for
the
great
workes
that
he
did
among
them
,
not
only
preferred
a
murtherer
before
him
,
and
vniustly
got
liberty
of
Pilate
to
crucifie
him
,
being
Lord
of
glory
,
but
Mat.
21.
17.
1.
also
railed
and
spitted
on
him
,
and
most
shamefully
reuiled
and
mocked
him
in
the
middest
of
his
agonies
:
and
indeed
herein
they
resemble
their
father
the
diuell
,
who
then
most
insulteth
when
hee
hath
a
man
vnder
:
but
the
Lord
is
alway
nearest
to
his
,
as
he
was
to
Ionah
,
in
their
extremities
.
Ionah
.
2.
9.
10.
Now
although
God
for
his
euill
doing
doe
iustly
punish
such
an
one
;
yet
we
should
be
moued
with
some
pitie
toward
him
,
and
not
to
adde
vexation
to
such
as
God
smiteth
.
And
therefore
wee
reade
,
that
the
Lord
afflicting
Israel
for
their
iust
deserts
,
by
sending
them
through
the
long
and
vast
wildernesse
;
yet
when
the
King
of
Edom
would
needes
vexe
them
also
,
by
for
bidding
them
passage
through
his
coasts
,
was
displeased
with
him
:
And
therefore
the
Prophet
Amos
writeth
thus
;
For
three
transgressions
of
Edom
,
Amos
1.
11.
and
for
foure
,
I
will
not
be
intreated
,
neither
turne
to
him
,
and
addeth
that
,
as
the
reason
,
because
he
did
pursue
his
brother
with
the
sword
,
and
did
cast
off
all
pitie
toward
him
.
And
for
that
cause
saith
,
hee
will
not
leaue
him
vnpunished
.
The
vse
is
to
vs
,
to
beware
of
all
crueltie
,
and
especially
if
it
be
mixed
with
enuie
:
for
which
cause
Salomon
saith
,
Anger
is
cruell
,
and
wrath
is
raging
,
but
Prou
17.
4.
who
can
stand
before
enuie
?
Thus
Dauid
prayes
against
him
,
who
pursued
the
man
whom
God
afflicted
,
saying
;
Let
his
daies
be
few
,
and
his
prayer
be
turned
Psal.
109.
15
,
16
into
sinne
,
because
he
remembred
not
to
shew
mercie
,
but
he
persecuted
the
poore
man
,
and
him
that
was
contrite
in
his
heart
,
&c.
But
these
things
wee
reade
and
despise
,
as
if
God
would
be
mocked
.
See
more
of
this
in
other
places
of
this
booke
,
and
by
name
vpon
the
fourth
verse
of
the
first
chapter
.
And
here
consider
againe
,
notwithstanding
such
disguising
of
Samson
,
as
2
wee
haue
now
heard
,
and
that
he
was
thus
brought
into
an
high
degree
of
shame
,
contempt
,
and
miserie
,
whereby
it
might
be
thought
that
he
was
no
better
then
an
abiect
and
castaway
;
yet
consider
we
(
I
say
)
that
he
was
euen
now
reclaimed
from
his
forementioned
sinnes
,
and
reconciled
to
God
againe
,
as
I
said
before
,
and
say
it
againe
;
that
none
may
mistake
me
in
so
saying
;
and
by
that
which
I
haue
set
downe
of
his
repentance
,
God
sheweth
how
deare
he
was
to
him
,
for
all
that
hath
been
said
of
his
fall
:
not
that
he
had
merited
,
by
his
patience
in
the
prison
,
forgiuenes
of
his
sinnes
:
but
he
acknowledged
them
there
,
beleeued
the
pardon
of
them
,
and
,
as
it
became
a
godly
man
,
he
repented
,
as
before
hath
been
proued
;
else
these
had
turned
him
quite
off
from
God
.
This
did
greatly
extenuate
and
asswage
his
miserie
,
ouer
it
was
with
him
before
he
thus
turned
to
God
.
So
that
the
Lord
who
prouided
for
Ionahs
body
the
shelter
of
a
gourd
,
lest
the
extremitie
Ionah
4.
6.
of
the
heate
of
the
Sunne
might
haue
added
affliction
to
his
disquieted
minde
:
euen
hee
(
I
say
)
did
much
more
gratiously
preuent
this
poore
prisoner
his
seruant
,
with
mercie
and
fauour
,
against
the
time
that
his
enemies
grew
to
the
height
of
their
malice
;
lest
it
might
otherwise
haue
been
intollerable
.
Yea
and
hereby
the
Lord
animated
him
to
beare
the
indignitie
the
more
quietly
,
because
his
strength
was
now
also
renewed
,
and
thereby
he
knew
God
had
called
this
despitefull
rabble
together
,
to
be
auenged
of
them
.
Heereby
let
vs
learne
,
that
whatsoeuer
men
haue
been
in
their
euill
liues
heretofore
,
and
howsoeuer
they
haue
brought
vpon
their
own
heads
much
misery
thereby
,
yet
there
is
much
comfort
to
bee
taken
in
them
,
both
by
themselues
and
by
others
,
when
they
haue
truly
renounced
and
cast
from
them
the
workes
of
darkenesse
,
to
haue
no
more
fellowship
in
them
,
but
do
shelter
themselues
vnder
Christs
wing
,
as
the
poore
chicken
vnder
the
hen
,
that
he
may
couer
and
remit
them
.
And
this
only
is
able
to
make
them
hold
vp
their
heads
,
when
so
many
sorrowes
and
troubles
doe
otherwise
oppresse
them
.
But
oh
then
,
how
happie
and
sweet
is
this
vniting
of
vs
to
Christ
by
faith
,
when
we
are
so
resolued
that
we
may
abide
in
his
loue
,
that
Iohn
15.
11.
wee
carefully
seeke
to
enioy
and
preserue
it
,
and
doe
wisely
decline
other
things
which
doe
make
that
benefit
seeme
farre
lesse
gainfull
and
beautifull
vnto
vs
then
it
is
.
It
is
truly
said
by
Salomon
,
that
it
is
the
wounded
spirit
Prou.
18.
14.
which
makes
the
trouble
waighty
;
and
the
spirit
of
a
man
,
free
and
cheerefull
through
a
good
conscience
,
and
supported
by
God
,
which
beares
him
vp
in
his
affliction
.
And
howsoeuer
the
proofe
hereof
is
sweetest
in
affliction
sent
vpon
vs
in
our
innocency
;
yet
it
hath
place
also
euen
in
crosses
which
are
drawne
vpon
vs
for
some
sinne
,
when
wee
haue
humbled
our selues
truly
for
them
,
and
haue
not
delayed
to
seeke
reconciliation
with
his
Maiesty
for
them
.
For
then
a
man
recouereth
his
particular
confidence
in
God
,
and
seeth
that
his
affliction
hauing
done
that
for
which
it
came
,
shall
speedily
bee
remoued
,
and
a
supply
of
patience
giuen
the
whilest
,
to
vndergoe
the
triall
.
Therefore
oh
fooles
,
that
cause
God
thus
to
punish
them
:
but
double
fooles
,
who
abuse
their
correction
,
and
lie
vnder
it
impenitent
;
Note
.
for
these
shall
need
no
Philistims
to
adde
sorrow
vpon
sorrow
,
seeing
they
make
their
burthen
double
and
treble
by
their
sin
aggrauated
,
and
by
a
conscience
hardened
against
God
.
Vers.
26.
Then
Samson
said
to
the
seruant
that
led
him
by
the
hand
;
Leade
me
that
I
may
touch
the
pillers
that
the
house
standeth
vpon
,
and
that
I
may
leaue
to
them
.
27.
Now
the
house
was
full
of
men
and
women
,
and
there
were
all
the
Princes
of
the
Philistims
:
also
about
the
roofe
were
three
thousand
men
,
and
women
that
beheld
while
Samson
played
.
28.
Then
samson
called
vnto
the
Lord
,
and
said
;
O
Lord
God
,
I
pray
thee
think
vpon
me
:
O
God
,
I
beseech
thee
strengthen
mee
at
this
time
onely
,
that
I
may
bee
at
once
auenged
of
the
Philistims
for
my
two
eyes
.
29.
And
Samson
laid
hold
on
the
two
middle
pillers
whereupon
the
house
stood
,
and
on
which
it
was
borne
vp
:
on
the
one
with
his
right
,
and
on
the
other
with
his
left
.
30.
Then
said
Samson
,
Let
mee
lose
my
life
with
the
Philistims
:
and
hee
bowed
him
with
all
his
might
,
and
the
house
fell
vpon
the
Princes
,
and
vpon
all
the
people
that
were
therein
.
So
the
dead
which
he
slew
at
his
death
,
were
moe
then
they
which
he
had
slaine
in
his
life
.
31.
Then
his
brethren
,
and
all
the
house
of
his
father
came
downe
and
tocke
him
,
and
brought
him
vp
,
and
buried
him
betweene
Zorah
and
Eshtaol
,
in
the
scpulchre
of
Manoah
his
father
:
now
he
had
iudged
Israel
twentie
yeeres
.
NOw
it
followeth
in
the
end
of
this
third
part
of
the
Chapter
,
to
consider
The
summe
.
the
issue
of
this
their
dealing
with
Samson
,
and
that
is
,
the
destruction
of
many
of
the
Philistims
,
brought
vpon
them
by
his
meanes
:
hee
himselfe
Vers.
26.
losing
his
life
with
them
.
But
before
he
did
it
,
he
tooke
his
best
opportunity
to
bring
it
to
passe
.
For
he
being
set
betwixt
the
pillers
,
as
was
said
in
the
former
verse
,
hee
asketh
of
the
seruant
that
led
him
,
to
set
him
so
,
as
hee
might
feele
them
with
his
shoulders
;
which
he
spake
,
as
though
hee
would
haue
eased
and
rested
himselfe
,
being
wearied
with
grinding
in
the
prison
,
and
by
bearing
his
chaines
and
bolts
:
but
intending
indeed
to
seeke
the
best
opportunity
to
cast
downe
the
house
vpon
the
Philistims
.
Here
first
marke
this
,
that
he
notwithstanding
he
had
lost
his
eyes
,
which
Doct.
should
haue
guided
his
body
,
yet
hee
was
not
vnmindfull
of
the
worke
of
his
calling
,
namely
,
to
plague
the
Philistims
,
Gods
enemies
,
and
therefore
he
vsed
the
help
of
the
seruant
to
further
him
thereto
.
We
should
all
learne
to
remember
and
consider
(
for
all
our
troubles
and
discouragements
)
those
weightie
charges
and
duties
which
are
in
our
power
to
performe
,
that
wee
Note
.
leaue
them
not
by
occasion
thereof
,
neither
lay
them
aside
,
as
wee
are
easily
brought
to
doe
thereby
.
So
that
although
wee
haue
not
all
incouragement
and
abilitie
thereto
,
as
were
to
be
desired
;
yet
we
should
vse
that
which
we
haue
,
and
may
come
by
.
Rare
is
the
example
of
Ionah
in
this
behalfe
,
that
being
in
the
Whales
belly
,
where
for
streightnes
of
roome
,
noisomenes
and
stinch
hee
could
(
a
man
would
thinke
)
doe
nothing
;
yet
euen
there
made
his
faithfull
prayer
to
God
,
and
vpheld
himselfe
by
faith
.
For
notwithstanding
we
are
disabled
altogether
to
performe
some
duties
by
necessitie
;
yet
those
which
wee
may
,
wee
should
with
Samson
labour
to
performe
,
and
haue
a
care
to
discharge
them
.
I
speak
this
,
for
that
many
professors
of
the
Gospell
hauing
receiued
a
checke
from
some
of
their
betters
,
for
being
more
forward
in
religious
duties
then
other
,
or
then
is
well
liked
,
and
for
making
more
conscience
of
their
waies
,
then
the
most
;
I
say
,
they
sustaining
a
rebuke
for
the
same
,
are
discouraged
,
and
are
ready
to
leaue
off
their
Christian
course
altogether
,
at
least
their
feruencie
and
forwardnesse
:
which
is
vtterly
vnmeete
for
them
to
doe
;
for
so
they
shew
that
they
feare
man
more
then
God
,
and
so
they
cut
him
short
of
his
due
,
as
they
thinke
good
,
which
is
in
no
wise
tollerable
.
Whereas
if
they
were
seruants
,
tenants
,
or
otherwise
inferiours
to
such
superiours
as
should
abridge
and
depriue
them
of
some
helpes
and
liberties
,
which
might
further
them
to
the
discharge
thereof
;
yet
ought
they
not
through
feare
to
giue
ouer
the
duties
which
they
may
performe
,
but
the
rather
constantly
to
hold
out
therein
,
and
practise
the
same
in
al
points
as
they
may
.
For
what
shall
all
help
of
man
be
to
them
,
if
God
be
against
them
?
Moses
would
not
leaue
the
least
dutie
Exod.
10.
26.
vndone
,
to
please
Pharao
.
I
remember
what
I
haue
read
of
a
valiant
Roman
Captaine
in
a
fight
by
sea
,
that
first
hee
aduenturing
to
put
foorth
his
hands
to
catch
at
the
gable
of
the
enemies
ship
,
with
eagernes
to
surprise
her
,
and
draw
her
to
his
owne
Nauie
as
prisoner
,
lost
his
right
hand
by
the
sword
of
the
enemie
:
which
being
cut
off
,
he
haled
againe
with
the
left
hand
,
thinking
to
pull
her
away
,
but
in
the
attempt
lost
his
left
hand
also
;
when
he
saw
himselfe
disarmed
of
his
hands
,
he
(
being
neere
)
fell
downe
,
and
with
his
teeth
drew
the
ship
with
such
violence
,
that
hee
wonne
her
in
the
despite
of
the
defenders
thereof
.
I
bring
in
this
as
an
allusion
,
to
shew
the
exceeding
resolution
of
carnall
men
in
the
aduancing
of
their
purposes
for
honour
,
wealth
,
or
fleshly
proiects
:
but
in
this
matter
of
our
holy
profession
,
wherein
God
is
highly
honoured
,
if
wee
bring
forth
much
fruit
,
who
takes
not
a
repulse
by
the
smallest
discouragement
,
either
from
being
zealous
therein
,
and
an
ordinary
worshipper
of
God
,
or
for
being
carefull
ouer
his
family
,
or
a
liberal
relieuer
of
the
distressed
Saints
,
or
from
walking
in
his
particular
calling
with
a
good
conscience
,
or
to
be
short
,
from
seruing
God
inwardly
and
outwardly
,
with
labour
,
and
attendance
as
the
cause
requires
?
Also
who
being
shut
out
one
way
,
seekes
passage
another
,
trying
all
meanes
rather
:
yea
and
though
disappointed
in
part
,
yet
to
do
somewhat
,
rather
then
nothing
?
Paul
indeed
being
restrained
from
publike
preaching
sat
not
still
,
but
did
what
he
could
in
prison
,
so
that
his
bands
were
as
famous
as
his
liberty
:
not
saying
with
Elija
(
therein
weake
,
)
Take
my
life
now
(
Lord
)
1.
King
.
19.
4.
for
Iezabel
giues
no
permission
to
thy
Prophets
to
teach
openly
,
but
makes
a
racket
of
them
.
If
we
may
honour
God
in
publike
,
let
vs
:
if
not
,
then
among
a
few
:
if
not
so
,
yet
in
our
family
:
if
we
be
sequestred
from
al
these
,
Note
.
yet
in
our
spirit
,
and
that
shall
be
our
discharge
before
God
.
But
if
any
shall
say
,
I
haue
offered
God
my
seruice
in
his
Church
,
and
hee
refuseth
it
,
therefore
he
must
pardon
me
if
I
haue
the
smaller
list
to
be
otherwise
occupied
:
this
is
madnesse
and
follie
,
or
else
sloth
and
hypocrisie
.
Oh
,
saith
many
a
son
,
wife
,
seruant
,
ye
little
know
what
a
father
,
husband
,
or
master
,
or
landlord
I
haue
,
to
discourage
me
;
otherwise
I
can
tell
what
I
could
doe
in
seruing
God
,
as
well
as
other
:
Well
,
marke
what
Paul
saith
;
If
thou
be
a
seruant
,
1.
Cor.
7.
21.
(
though
streitned
)
doe
as
thou
maist
:
(
the
worst
master
cannot
make
thee
cold
without
thine
own
consent
)
although
if
thou
be
free
,
vse
it
rather
.
And
therefore
it
was
a
great
sinne
in
Dauid
when
hee
was
driuen
to
his
shifts
by
Saul
,
to
offer
his
helpe
to
Achish
against
the
Church
;
make
the
best
of
it
that
1.
Sam.
27.
2.
we
can
.
For
,
want
of
incouragement
must
not
coole
our
affection
(
though
it
may
hinder
action
)
much
lesse
may
it
excuse
discontentment
,
or
that
which
is
worse
.
And
seeing
such
sullennes
argueth
that
there
is
no
resolute
purpose
indeed
,
to
dutie
;
therefore
many
such
grow
loose
and
consciensles
in
their
trouble
:
(
for
affliction
will
search
a
man
)
and
others
being
in
time
inlarged
and
set
free
;
are
as
barren
hypocrites
after
,
as
euer
before
they
were
plentifull
in
their
complaints
of
their
miserie
.
We
must
thinke
Zachary
and
Elizabeth
had
as
many
dismaiments
as
we
,
vnder
Herod
,
and
in
so
corrupt
a
time
:
let
vs
be
as
they
,
and
wee
shall
be
borne
with
for
being
no
forwarder
.
But
here
an
end
for
this
time
.
THE
EIGHTIE
EIGHT
SERMON
ON
THE
XVI
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
HEre
to
goe
forward
,
as
Samson
was
preparing
to
bring
Vers.
27.
to
passe
that
great
slaughter
of
the
Philistims
,
so
the
Lord
had
prepared
the
persons
for
him
to
execute
it
vpon
them
.
Therefore
it
is
said
here
,
that
the
house
was
full
of
men
and
women
,
and
all
the
Princes
of
the
Philistims
were
vpon
the
house
,
prouision
being
made
where
they
might
best
see
:
aboue
three
thousand
men
,
to
behold
Samson
,
and
please
themselues
therein
.
Which
cleerely
laieth
out
the
folly
,
yea
the
vaine
and
deceitfull
folly
of
the
ignorant
and
irreligious
,
who
haue
been
,
and
still
are
so
readie
to
flocke
together
by
hundreds
and
thousands
to
satisfie
their
eye
,
and
to
behold
that
which
may
prouoke
foolish
laughter
,
with
what
danger
soeuer
.
And
yet
if
this
be
so
to
be
disliked
(
as
who
of
sound
iudgement
will
not
Doct.
1.
affirme
it
so
to
be
)
what
may
be
said
of
them
who
now
long
after
,
as
also
in
yeeres
past
and
yet
still
in
the
light
of
the
Gospell
,
haue
inuented
other
maner
of
spectacles
to
delude
the
simple
withall
?
euen
shamelesse
shewes
,
and
most
dangerous
stage
plaies
,
omitting
none
to
play
a
part
in
them
,
that
may
increase
sinne
;
as
some
to
play
the
vice
and
foole
,
so
disguising
themselues
,
as
if
they
were
void
of
reason
:
some
to
resemble
the
diuell
,
by
which
counterfeiting
they
make
the
mentioning
of
diuels
in
the
Scripture
,
to
be
onely
a
ridiculous
iest
,
and
matter
to
laugh
at
,
that
so
they
may
be
the
bolder
to
sinne
,
and
the
lesse
feare
diuell
or
damnation
:
and
some
are
brought
on
the
stage
in
womens
apparell
,
God
hauing
commanded
the
contrary
,
and
said
,
Deut.
22.
5.
It
shall
not
be
so
.
In
the
which
meetings
they
doe
not
onely
with
the
Philistims
please
their
eye
,
but
also
strongly
are
incensed
and
prouoked
to
lewdnes
and
lust
,
which
some
of
them
were
nothing
so
much
acquainted
with
before
.
Whom
if
God
should
shew
some
such
strange
iudgement
vpon
,
as
vpon
these
here
,
(
as
we
haue
heard
that
some
of
them
haue
had
lately
faire
warnings
in
that
kinde
,
while
they
haue
been
in
the
middest
of
their
pastimes
)
I
denie
not
but
it
were
lamentable
;
but
doubtlesse
not
lesse
(
what
doe
I
say
?
nay
by
farre
more
)
deserued
then
this
.
But
these
must
be
left
to
the
Magistrate
,
who
should
not
in
vaine
beare
the
sword
,
but
to
the
terror
of
offenders
.
Of
like
sort
to
the
Philistims
meetings
to
laugh
and
please
themselues
in
beholding
Samson
brought
foorth
to
be
a
gasing
stocke
among
them
;
of
like
sort
,
I
say
,
are
the
brutish
flockings
together
of
some
parts
of
our
countrey
,
who
on
the
most
Sabbaths
through
the
summer
haue
vsed
,
and
that
very
lately
(
I
am
sure
)
and
still
they
may
,
for
ought
I
know
,
to
feast
,
drinke
and
dance
,
with
much
misrule
accompanying
them
:
misrule
,
ye
may
well
gesse
what
,
by
that
which
I
haue
mentioned
;
as
if
God
had
neuer
commanded
better
things
,
saying
yet
aloud
in
their
eares
,
Remember
that
ye
keepe
holy
the
Sabbath
.
All
which
prophane
customes
with
the
like
,
let
them
perish
and
come
to
naught
,
and
holy
assemblies
to
heare
sermons
and
to
pray
,
rise
vp
,
and
bee
duly
and
reuerently
frequented
and
vsed
on
the
contrary
.
Of
these
lewd
customes
I
haue
elsewhere
spoken
.
I
noted
before
the
slauishnes
which
Samsons
sinne
brought
him
to
,
while
Doct.
out
of
vers.
26.
27.
he
committed
it
,
in
the
17.
verse
,
reseruing
the
other
,
to
wit
,
the
basenes
and
shame
which
followed
after
it
,
to
this
place
,
as
more
proper
for
it
.
That
which
God
threatned
to
the
whole
body
of
his
people
for
renouncing
his
seruice
,
that
they
should
lose
their
headship
ouer
the
nations
,
and
become
the
taile
,
that
befell
this
one
man
Samson
for
his
wilfulnes
.
Not
vnlike
to
that
which
Noah
(
by
implication
)
prophecieth
of
the
Church
in
the
two
heads
therof
,
Shem
,
and
Iaphet
,
that
Cham
should
be
vnder
,
and
a
seruant
vnto
them
,
while
they
dwelt
in
the
tents
of
God
,
but
otherwise
Cham
should
hold
his
dominion
ouer
them
.
Samson
was
made
a
Lord
in
some
sort
ouer
these
Heathens
,
to
rule
them
,
and
so
he
did
while
he
held
his
honour
in
the
seruice
of
God
:
but
being
wearie
of
it
,
loe
hee
is
made
the
most
vile
vnderling
to
them
,
and
loden
with
all
despite
that
malice
could
lay
vpon
him
.
We
Note
.
will
neither
beleeue
that
there
is
honour
in
seruing
God
,
(
whereas
yet
the
Angels
haue
no
greater
,
and
the
greatest
Kings
vpon
earth
hold
their
Maiestie
,
Heb.
1.
14.
in
seruing
the
Lord
and
maintaining
his
truth
inuiolable
)
nor
shame
and
miserie
in
the
contrary
.
But
Samson
(
doubtlesse
)
saw
the
former
,
the
more
cleerly
,
when
he
was
so
oppressed
with
the
latter
:
and
that
in
so
foule
a
manner
,
as
that
he
who
weigheth
the
storie
,
shall
neede
no
further
proofe
of
the
deformed
and
vile
nature
of
sinne
.
Euen
thus
was
it
with
Adam
when
he
had
sinned
:
whereas
before
he
was
the
soueraigne
Lord
ouer
the
creatures
,
hee
became
the
vilest
and
worst
of
all
,
if
God
had
not
restored
him
.
Thus
the
euill
Angels
not
content
with
the
highest
honour
,
became
diuels
,
abased
to
the
lowest
and
cursedest
ebbe
of
shame
.
And
this
particular
I
thought
good
not
to
omit
,
(
though
I
haue
said
meetly
enough
of
the
other
parts
of
miserie
which
this
sinne
of
his
caused
)
to
the
end
that
such
as
like
Samsons
diet
so
well
,
may
know
by
that
time
God
hath
tamed
them
so
,
and
fetcht
them
about
as
he
did
this
poore
offender
,
he
will
make
them
buckle
and
stoope
to
his
lure
,
and
be
glad
of
the
meanest
roome
in
his
house
,
as
the
prodigall
that
wished
himselfe
an
hireling
of
his
fathers
,
in
his
wretched
penurie
,
Luk.
15.
19.
whom
the
place
of
a
sonne
before
liked
not
.
As
for
them
who
thinke
it
their
reproch
to
weare
Gods
liuerie
at
all
,
they
are
rather
to
be
hissed
at
,
then
confuted
by
this
text
,
let
them
goe
like
vagabonds
and
Cains
vpon
the
face
of
the
earth
;
but
as
their
true
shame
is
herein
,
that
God
vouchsafes
them
no
roome
in
his
Church
,
so
the
time
shall
be
,
when
their
shame
shall
breake
foorth
to
their
confusion
,
then
when
there
shall
neither
be
place
for
them
to
hide
their
heads
in
,
nor
cloakes
left
them
to
couer
their
shame
,
much
lesse
to
haue
entrance
into
his
kingdome
.
Let
rather
such
as
goe
for
Christians
,
who
enioy
the
honour
of
good
report
among
the
best
for
their
religion
,
and
haue
been
hitherto
kept
from
reprochfull
crimes
,
and
the
fruit
thereof
,
that
is
shame
among
the
godly
,
and
from
being
a
byword
to
the
wicked
:
let
such
,
I
say
,
look
about
them
by
this
example
,
and
beseech
God
to
shew
them
yet
more
cleerely
the
priuiledges
of
their
sinceritie
,
and
godly
care
of
obedience
,
(
which
euen
here
are
glorious
,
ere
glory
it selfe
be
obtained
)
that
so
they
may
cleaue
fast
vnto
him
still
,
and
beware
,
lest
catching
at
some
other
shadow
of
glory
,
by
forsaking
their
zeale
,
and
following
the
common
sins
of
the
time
,
they
become
most
ridiculous
pageants
of
scorne
to
them
,
whom
before
they
held
in
awe
and
reuerence
,
by
the
admiration
of
their
vertues
.
Sure
it
is
,
that
if
they
will
venture
with
Samson
to
breake
out
to
doe
euill
for
the
hauing
of
their
owne
pleasure
,
or
to
auoid
a
little
trouble
,
they
shall
as
he
did
,
reape
a
great
deale
for
it
.
Before
Samson
set
vpon
this
worke
,
he
besought
the
Lord
to
inable
and
Vers.
28.
assist
him
,
and
we
must
know
,
that
his
prayer
was
feruent
and
effectuall
,
offered
vp
in
faith
,
and
obtained
that
he
sought
.
And
whereas
he
may
seeme
to
seeke
reuenge
in
his
prayer
,
wee
must
consider
,
he
was
the
Lords
instrument
to
bring
to
passe
his
worke
;
and
for
good
successe
in
that
,
he
intreateth
God
to
assist
him
:
Euen
as
the
Apostles
did
in
the
Acts
;
when
the
Act.
4.
29.
Priests
had
forbidden
them
to
preach
in
the
name
of
Iesus
,
which
he
had
commanded
them
,
they
besought
God
to
stop
and
hinder
their
threats
from
hauing
effect
,
and
prayed
,
that
with
all
boldnes
they
might
vtter
and
preach
his
word
.
The
same
did
Samson
against
these
enemies
of
God
,
and
God
heard
both
alike
;
both
him
,
and
the
Apostles
.
Though
God
had
promised
them
both
all
necessarie
assistance
,
yet
his
grace
was
not
so
pinned
to
their
sleeue
,
as
that
they
might
alway
make
account
of
it
,
without
seeking
of
it
by
the
prayer
of
faith
,
as
in
Elia
and
Elisha
appeareth
,
and
wee
haue
toucht
it
in
the
prayer
which
he
made
for
supply
in
his
deadly
thirst
,
when
he
was
about
Gods
worke
in
chapter
fifteenth
,
where
I
also
obserued
the
ground
of
that
libertie
which
Gods
faithfull
seruants
haue
in
their
accesse
to
God
by
prayer
.
And
in
effect
Samson
prayeth
thus
:
O
Lord
,
seeing
I
am
brought
now
into
so
great
a
company
of
these
Philistims
,
whom
,
I
being
blind
,
shall
neuer
be
able
to
pursue
,
as
thou
haddest
commanded
me
,
they
being
enemies
to
thee
and
thy
people
;
and
seeing
thou
hast
restored
my
strength
to
me
in
this
so
good
an
opportunity
;
seeing
it
is
thus
,
saith
he
,
in
token
that
I
beleeue
no
lesse
,
I
beseech
thee
to
grant
,
that
I
may
now
bee
auenged
of
them
,
and
that
they
may
be
payed
home
for
the
iniurie
they
haue
done
me
,
by
plucking
out
mine
eyes
,
and
other
woe
which
they
haue
wrought
mee
thy
seruant
,
whereby
I
haue
been
hindred
from
doing
thy
worke
among
them
.
Thus
we
see
how
it
fareth
with
Gods
people
,
and
what
their
behauiour
is
in
their
affliction
:
to
wit
,
that
they
testifie
their
beleeuing
in
him
,
by
feruent
supplication
to
him
in
such
time
of
their
need
;
shewing
thereby
,
that
they
make
him
their
onely
refuge
and
stay
.
And
by
this
we
are
taught
,
how
earnestly
and
diligently
we
should
go
about
Doct.
the
Lords
businesse
,
when
we
may
,
and
haue
opportunity
,
and
chiefly
in
our
tribulation
;
namely
,
with
feruent
prayers
suing
to
him
for
helpe
in
the
one
,
and
successe
in
the
other
;
which
seeking
to
him
,
the
Lord
doth
much
regard
and
commend
:
and
(
as
hee
here
did
)
to
oppose
our selues
against
his
enemies
,
wherein
we
finde
and
can
proue
that
they
bee
so
.
For
as
the
Lord
loueth
a
cheerefull
giuer
,
so
hee
loueth
a
cheerefull
doer
of
his
businesse
.
2
Cor.
9.
7.
And
so
should
wee
bee
also
,
and
the
rather
seeing
there
are
but
few
that
are
forward
and
readily
minded
in
Gods
matters
,
howsoeuer
in
other
attempts
they
runne
when
they
should
draw
backe
.
But
of
this
latter
point
,
euery
where
almost
through
the
booke
.
In
these
two
verses
is
shewed
,
how
Samson
setting
his
shoulders
strongly
Vers.
29.
30.
to
the
pillers
of
the
house
,
he
said
;
My
life
perish
with
theirs
.
And
the
house
fell
on
the
Princes
and
the
people
,
so
that
many
more
were
slaine
by
him
at
his
death
,
then
he
slew
in
his
life
,
and
he
died
with
them
.
Here
we
see
for
one
point
,
the
momentanie
and
flitting
estate
of
the
ioy
Doct.
of
both
.
of
the
wicked
.
And
this
is
their
bane
,
their
vexation
,
and
chiefe
heart
smart
,
that
when
they
haue
feathered
their
nest
,
as
they
say
,
and
prouided
great
wealth
,
pleasure
,
and
honour
,
whereby
they
giue
shew
to
fooles
that
they
haue
gotten
a
pettie
paradise
here
on
earth
,
yet
when
they
haue
done
,
they
want
one
chiefe
thing
to
helpe
them
to
hold
and
keepe
still
their
deceitfull
Note
.
and
pictured
felicity
,
and
that
is
,
length
of
time
and
daies
:
that
they
may
containe
the
enioying
of
it
to
themselues
.
This
they
cannot
buy
nor
compasse
,
as
they
can
all
other
things
to
their
liking
,
and
for
want
of
this
,
all
the
other
leaue
them
,
fade
,
and
giue
ouer
their
vse
,
as
if
they
had
neuer
been
theirs
,
and
yet
withall
,
send
them
also
to
a
farre
worse
conditon
.
What
prouision
haue
many
made
in
sumptuous
and
goodly
buildings
,
with
fat
pastures
,
and
commodious
grounds
laid
thereto
,
and
all
commodities
more
neerly
adioyning
,
as
fish-ponds
,
burrowes
for
coneyes
,
doue-houses
,
parkes
,
orchards
,
gardens
,
and
what
not
,
that
may
bee
deuised
for
their
pleasure
?
as
Salomon
speaketh
of
himselfe
.
Eccles.
2.
And
heerein
one
followeth
another
,
as
farre
as
by
their
wealth
they
can
Note
.
reach
,
and
when
they
looke
now
to
enioy
them
,
and
so
to
shew
their
happinesse
thereby
to
other
,
then
,
or
after
a
very
little
while
,
Time
denies
her
seruice
to
them
,
and
will
performe
it
no
longer
,
without
which
all
the
rest
are
to
them
as
nothing
,
nay
vexation
of
spirit
also
.
Thus
death
the
Lords
messenger
comes
oft
on
the
sudden
,
as
the
sergeant
or
bailiefe
arresting
,
and
taking
them
away
from
all
their
pleasant
delights
,
as
Samson
was
violently
from
his
Delilah
,
vntill
they
cry
out
againe
,
when
they
see
how
they
are
plucked
from
them
,
but
all
in
vaine
,
seeing
there
is
none
to
rescue
them
.
The
same
may
be
said
of
those
,
who
haue
prouided
yeerely
reuenewes
,
to
auoid
dangers
,
and
maintaine
fleshly
reioycings
.
All
which
though
they
be
Gods
good
benefits
,
and
may
be
lawfully
enioyed
,
yet
when
they
are
set
in
Gods
place
,
and
made
the
delights
of
men
,
in
stead
of
his
fauor
and
gouernment
,
they
are
cursed
with
the
vsers
of
them
.
And
thus
when
they
must
be
taken
from
them
against
their
will
,
and
they
can
enioy
them
no
longer
,
they
say
in
themselues
,
O
death
,
how
vnwelcome
art
thou
to
vs
,
who
haue
taken
vp
our
pleasure
heere
?
And
haue
they
nothing
else
to
say
?
where
is
now
their
wisdome
,
(
who
went
for
the
wisest
of
other
in
their
prosperity
,
)
that
hath
bewrayed
them
to
bee
meere
fooles
,
and
left
themselues
then
nothing
?
Why
did
they
not
rather
obey
God
therefore
,
who
charged
them
that
they
should
not
lay
vp
their
felicity
here
below
?
Why
did
they
not
giue
credit
to
him
,
who
told
them
,
as
he
told
the
Note
.
rich
man
in
the
Gospell
,
There
is
no
certainty
of
any
earthly
thing
till
tomorrow
?
Luk.
12.
20.
21.
Therefore
must
such
become
by
words
for
their
follie
and
wilfulnesse
,
in
euery
common
mans
mouth
,
(
as
I
know
not
wherfore
their
doings
Note
.
serue
,
but
for
matter
to
talke
of
,
)
who
looked
to
haue
been
famous
here
for
euer
by
their
vniatiable
gatherings
,
and
great
prouision
making
of
earthly
abiding
and
prospering
.
For
he
that
hath
said
to
him
,
who
was
as
well
setled
in
momentany
rest
as
these
,
when
he
thus
comforted
himselfe
,
[
Soule
,
eate
,
and
drinke
,
and
take
thine
ease
,
thou
hast
much
good
laid
vp
for
thee
for
many
yeeres
,
]
Hee
I
say
that
Luk.
12.
19.
spake
thus
to
him
;
Thou
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
,
and
whose
then
shall
be
the
things
which
thou
possessest
?
He
saith
as
much
daily
to
these
;
and
who
can
then
pitie
them
,
if
they
will
not
be
warned
?
Much
like
a
great
man
that
died
a
few
yeeres
agone
,
who
when
sicknesse
grew
fast
on
him
,
and
would
not
bee
shaken
off
,
as
hee
hoped
it
would
haue
been
,
at
the
first
comming
of
it
,
when
he
could
get
no
helpe
against
it
,
but
that
death
approched
and
drew
neere
,
hee
vttered
these
words
now
at
last
;
whereby
it
is
cleere
that
he
had
little
thinking
of
any
such
thing
before
;
Why
?
now
I
see
that
all
is
vanity
.
Another
hauing
builded
a
goodly
house
,
when
hee
had
shewed
the
commodities
and
pleasantnesse
of
it
to
a
plaine
countrey
man
,
asking
him
how
he
liked
it
;
he
answered
:
I
like
it
well
,
if
a
man
might
keepe
it
alwaies
.
Thereby
marring
the
ioy
of
it
,
who
could
not
commend
it
▪
but
together
with
the
deadly
and
vnwelcome
remembring
the
momentanie
and
flitting
estate
thereof
,
and
the
vncertaintie
of
enioying
it
.
And
all
the
ioy
of
the
wicked
is
no
better
then
I
haue
said
;
and
yet
that
none
may
thinke
the
Lord
to
deale
partially
,
bee
it
knowne
that
if
his
owne
people
degenerate
,
and
partake
with
the
other
in
their
sinne
,
and
play
the
fooles
with
them
by
reioycing
in
euill
,
and
things
transitorie
,
as
their
paradise
,
they
shall
smart
with
them
likewise
,
and
for
the
time
enioy
no
better
priuiledge
then
they
doe
.
Therefore
let
vs
bee
wiser
,
and
imbrace
and
prosesse
that
ioy
which
cannot
be
taken
from
vs
,
neither
shall
euer
be
repented
of
,
that
we
haue
sought
it
,
and
that
is
our
reioycing
in
the
Lord
,
in
his
word
,
in
his
seruice
,
and
in
his
Saints
;
and
to
be
short
,
in
his
all
sufficiencie
.
And
this
bee
said
more
fully
of
this
point
which
yet
I
handled
by
the
like
occasion
in
chap.
15.
Againe
heere
let
vs
marke
at
what
time
and
when
the
ioy
of
the
Philistims
2
was
damped
and
taken
from
them
.
And
that
was
,
when
they
were
met
together
to
sport
themselues
,
and
bee
merrie
,
and
when
they
were
furthest
off
from
any
thought
of
trouble
or
death
,
or
of
losing
and
disappointment
of
their
pastime
,
euen
then
was
the
house
throwne
downe
by
Samson
vpon
them
.
Like
to
that
which
the
Apostle
speaketh
;
When
men
cry
peace
,
1.
Thes.
5.
3.
peace
,
and
al
things
are
safe
,
then
shal
sudden
destruction
come
vpon
them
,
as
trauell
vpon
a
woman
with
child
,
and
they
shall
not
be
able
to
escape
:
euen
as
Baltazar
also
was
most
fearefully
threatned
the
losse
of
his
kingdome
Dan.
6.
25.
in
the
middest
of
his
banqueting
.
This
doctrine
doth
mauellously
crosse
our
vile
nature
,
who
giue
our selues
leaue
,
when
health
and
welfare
meet
together
and
abide
with
vs
any
time
;
to
make
our selues
drunke
with
them
,
and
to
take
our
fill
of
them
.
And
therefore
we
cannot
away
with
this
,
to
heare
of
any
change
,
nor
to
be
awaked
out
of
our
carnall
drowsinesse
:
and
for
this
cause
,
seeing
men
will
not
hearken
to
the
Lord
,
bidding
vs
watch
,
and
beware
of
such
surfetting
Luk.
21.
34.
and
spirituall
drunkennesse
;
therfore
he
leaues
many
in
the
snare
oft
times
,
wherein
like
fooles
they
be
taken
.
And
by
this
we
may
see
,
when
God
hath
Prou.
22
3.
begun
iudgement
before
with
his
owne
,
so
that
they
escape
not
,
that
it
shal
much
more
grieuously
meet
afterward
with
his
enemies
;
and
therefore
that
their
iudgement
sleepeth
not
.
This
I
enlarge
not
,
hauing
spoken
of
it
in
1.
Pet.
4.
18.
the
place
before
mentioned
,
chap.
15.
The
casting
downe
of
such
an
house
,
(
we
know
all
)
it
passed
the
strength
3
of
a
common
man
.
And
as
he
had
his
strength
restored
to
him
againe
,
as
we
see
,
so
had
hee
also
his
inward
grace
,
as
appeareth
by
that
which
hath
been
said
of
his
repentance
,
and
his
prayer
of
faith
.
Now
therefore
since
that
,
the
case
being
thus
altered
with
him
,
we
must
behold
him
as
another
man
,
then
when
he
was
besotted
and
made
drunke
with
the
wicked
woman
.
And
here
let
vs
marke
what
a
difference
there
is
betwixt
the
time
of
grace
in
a
man
while
God
guideth
him
,
and
the
time
of
bondage
when
God
letteth
him
follow
the
deuices
and
desires
of
his
wicked
heart
,
as
may
bee
here
seene
in
Samson
.
Oh
,
grace
if
it
could
be
seene
with
eyes
,
as
we
can
see
but
a
darke
resemblance
of
it
by
some
outward
shewes
thereof
,
it
would
in
an
admirable
manner
draw
vs
to
loue
it
,
as
the
meekenesse
of
Moses
,
the
loue
of
Ionathan
,
the
zeale
of
Dauid
,
and
the
like
:
and
so
would
the
foulenesse
,
loathsomnes
and
terriblenesse
of
sinne
,
cause
vs
to
abhorre
it
,
as
the
diuell
:
as
in
Iezabels
cruelty
,
Ioabs
malice
,
Hamans
murtherous
mind
is
to
be
seene
.
Oh
what
a
shame
it
is
for
a
man
that
hath
been
reuerenced
and
highly
regarded
for
his
approued
innocency
,
faithfulnesse
,
and
constancy
in
good
carriage
,
to
become
a
foole
in
Israel
,
a
base
,
ridiculous
,
and
contemptible
person
!
And
againe
I
say
,
oh
how
glorious
and
worthy
a
thing
it
is
,
to
see
Note
.
such
an
one
to
be
reformed
,
and
cast
into
the
mould
of
the
Gospell
!
Looke
vpon
thy selfe
,
if
euer
thou
diddest
serue
God
vprightly
,
these
vertues
here
set
downe
,
had
place
in
thee
,
yea
prayer
was
sweet
to
thee
;
and
hearing
,
with
such
like
fruites
of
amendment
were
pleasant
:
but
when
thou
hast
suffered
thine
heart
to
carrie
thee
after
the
corrupt
inclination
thereof
,
thou
art
then
become
vtterly
disguised
,
as
if
thou
haddest
neuer
been
the
same
person
.
I
will
here
onely
adde
this
,
how
sinne
maketh
men
impotent
,
and
taketh
heart
from
the
committers
of
it
,
as
I
haue
shewed
other
waies
,
how
loathsome
and
odious
it
is
.
Reade
that
one
example
to
this
end
,
in
this
booke
.
When
the
Lord
brought
warre
vpon
his
people
for
their
Idolatry
,
by
the
Iudg.
5.
8.
Canaanites
,
it
is
said
that
the
people
were
so
put
out
of
hart
with
the
thinking
of
their
sinne
,
and
so
appalled
in
their
consciences
,
remembring
how
they
had
transgressed
,
that
among
fortie
thousands
of
them
,
there
was
not
one
that
durst
take
vp
speare
or
shield
against
the
enemie
.
But
of
this
point
plentifully
before
,
and
particularly
vpon
those
words
,
[
That
he
thought
hee
would
doe
as
at
other
times
.
]
But
here
an
end
.
THE
EIGHTIE
NINE
SERMON
,
ON
THE
XVI
.
AND
XVII
.
CHAPTERS
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceed
with
Samson
vpon
this
,
that
hee
casting
downe
the
house
vpon
the
Philistims
,
died
also
with
Obiect
.
Vers.
●0
.
them
:
it
is
demanded
,
if
he
did
not
kill
himselfe
,
which
if
we
finde
that
he
did
,
then
all
the
commendations
of
his
renued
repentance
falles
to
the
ground
,
and
is
washed
away
by
this
his
last
so
wofull
a
fact
,
and
that
also
aduisedly
done
.
Hereto
I
answere
,
that
it
cannot
bee
said
hee
killed
Answ.
himselfe
:
indeed
he
died
with
them
,
but
the
end
that
he
propounded
,
was
not
that
he
might
die
,
neither
did
he
desire
it
;
but
he
sought
reuenge
vpon
Gods
enemies
,
which
was
the
worke
of
his
calling
,
and
that
which
was
like
to
bring
and
procure
it
:
but
what
was
that
but
a
faithfull
seruing
of
God
,
though
with
the
losse
of
his
life
?
euen
as
the
Apostles
did
.
If
they
preached
Note
.
Christ
,
they
saw
it
would
cost
them
their
life
,
and
that
they
should
be
slaine
if
they
would
needs
preach
him
:
now
when
it
fell
out
so
indeed
by
their
preaching
,
shall
we
say
therefore
that
they
killed
themselues
,
and
that
they
sought
their
owne
death
?
No
,
no
more
then
a
zealous
and
diligent
Preacher
,
who
by
his
paines
in
study
and
his
ministery
,
empaireth
and
spendeth
his
strength
and
health
,
can
be
said
to
be
the
procurer
of
his
owne
vntimely
death
,
for
he
hath
spent
his
strength
in
his
calling
,
to
which
end
God
gaue
it
him
.
And
as
Paul
said
,
he
was
ready
to
be
bound
,
and
to
die
for
the
Lord
Iesus
,
Act.
21.
13.
so
Samson
said
,
let
me
lose
my
life
with
the
Philistims
.
He
runneth
not
rashly
to
death
,
but
followeth
his
vocation
,
and
if
death
come
therewith
vnto
him
,
he
yeelds
to
it
willingly
,
and
the
rather
because
he
had
brought
this
necessity
vpon
himselfe
by
his
owne
sinne
;
and
hee
could
no
otherwise
pursue
Gods
enemies
then
with
hazard
of
his
owne
life
.
Euen
as
valiant
souldiers
who
seeke
not
death
,
but
yet
looke
for
no
other
.
The
vse
of
this
The
vse
of
it
.
to
vs
is
this
,
that
as
wee
should
abhorre
the
least
sinne
this
way
,
yea
the
very
speech
or
thought
intending
and
seeking
our
owne
death
,
so
yet
it
is
our
duty
to
walke
in
the
estate
in
the
which
God
hath
set
vs
,
in
such
wise
,
that
we
be
not
onely
ready
,
fit
,
and
willing
to
die
;
but
also
if
God
will
in
our
faithfull
discharge
of
our
duties
,
meet
with
vs
by
death
,
as
hee
did
with
the
Apostles
,
then
to
bee
readie
to
yeeld
to
it
,
and
to
remember
,
That
hee
who
Mat.
16.
25.
loseth
his
life
for
Gods
sake
shall
finde
it
.
And
therefore
let
neither
our
life
,
nor
any
thing
we
haue
,
be
thought
too
good
for
him
who
requires
it
.
And
though
all
lose
not
their
liues
,
yet
many
doe
forgoe
other
commodities
,
which
were
not
commendable
in
them
,
if
it
were
not
for
Gods
cause
.
Very
Heathens
(
when
they
spake
according
to
their
light
)
saw
it
to
be
vnnaturall
for
men
to
deuoure
themselues
.
And
as
the
souldier
may
not
disranke
himselfe
or
forsake
his
station
,
without
his
Emperours
permission
who
hath
set
him
in
his
place
;
so
neither
ought
any
to
destroy
his
owne
life
and
soule
by
wilfull
death
,
but
waite
the
time
that
God
hath
appointed
.
Indeed
the
Heathen
saw
not
thus
much
,
that
a
man
might
not
auoide
apparant
perill
of
violent
death
,
whether
by
an
incurable
disease
,
(
as
one
of
them
starued
himselfe
to
death
to
free
himselfe
from
the
stone
)
or
by
the
pursuit
of
their
enemies
.
Plinius
.
This
they
made
themselues
erroneously
beleeue
to
be
magnanimity
,
and
the
waiting
for
death
(
in
that
case
)
cowardise
.
And
like
to
them
are
many
brutish
people
among
vs
,
who
in
some
great
distresse
of
mind
or
shame
which
their
owne
sinne
hath
brought
vpon
them
,
bereaue
themselues
of
their
liues
,
like
Iudas
,
and
Abimelech
.
And
others
being
crossed
but
in
a
small
matter
,
are
ready
to
wish
themselues
as
deepe
in
the
ground
as
they
are
high
too
.
And
euen
Christians
often
forget
themselues
,
and
haue
this
pang
vpon
them
to
curse
the
day
of
their
birth
,
and
to
desire
death
.
I
doubt
not
,
but
many
doe
it
in
rashnesse
,
(
for
if
death
came
and
offered
it selfe
,
they
would
recant
,
)
but
howsoeuer
it
bee
,
both
this
rashnesse
,
and
the
other
madnesse
is
vtterly
vnbeseeming
Christians
,
and
a
token
of
an
vnsauorie
heart
,
little
seasoned
with
the
doctrine
of
confidence
,
and
patience
.
And
if
a
wise
man
weigh
it
,
there
is
more
cowardlinesse
in
preuenting
trouble
or
crosses
by
violence
,
then
enduring
them
patiently
.
And
let
such
as
the
diuell
hath
woond
in
withall
so
farre
,
as
to
worke
vpon
their
melancholy
,
and
terrours
of
conscience
,
or
weaknesse
of
nature
,
by
such
dangerous
tentations
as
these
;
to
drowne
,
hang
,
stab
themselues
,
abusing
the
Scripture
,
and
such
examples
as
this
of
Samson
,
to
that
end
;
let
such
(
I
say
)
bee
fenced
well
against
his
malice
by
this
instruction
,
answering
with
our
Sauiour
in
the
like
case
;
Auoide
Satan
,
I
dare
not
tempt
the
Lord
my
God
.
Mat.
4.
7.
But
to
returne
a
little
to
Samson
:
It
is
so
farre
off
from
equitie
to
condemne
2
that
last
act
of
his
,
in
losing
his
life
with
the
Philistims
,
that
it
was
far
to
be
preferred
before
his
other
annoying
of
them
,
and
euen
his
greatest
auengings
of
them
.
For
he
slew
many
more
of
them
now
at
his
death
,
then
he
did
in
his
life
.
And
was
therein
a
liuely
figure
of
our
Sauiour
Christ
:
who
though
he
destroyed
the
workes
of
the
diuell
in
his
life
,
(
euen
as
hee
came
to
the
same
end
)
and
foiled
him
shrewdly
many
waies
;
yet
at
his
1.
Ioh.
3.
8.
death
he
triumphed
ouer
him
,
&
led
him
captiue
.
Both
their
acts
,
I
meane
Samsons
and
Christs
,
doe
shew
,
as
in
a
glasse
,
what
we
all
should
doe
:
namely
,
endeuour
to
doe
the
best
good
at
our
death
:
which
shall
the
better
bee
done
,
if
we
lay
for
it
in
our
life
.
For
,
liue
well
,
and
dye
better
:
because
wee
Note
.
ratifie
and
confirme
all
the
good
we
did
while
we
liued
,
when
we
iustifie
it
at
our
death
.
And
this
is
one
fruite
and
peece
of
honour
,
that
a
good
life
receiueth
,
that
a
good
death
followeth
it
.
Oh
therefore
begin
wee
betimes
to
feare
God
,
and
as
we
are
commanded
,
remember
we
our
maker
in
the
daies
Eccles.
12.
1.
of
our
youth
,
and
let
it
not
bee
tedious
to
vs
to
nourish
those
good
beginnings
,
that
our
last
end
may
be
like
both
;
or
else
an
hundred
to
one
,
that
we
shall
haue
small
cause
to
reioyce
in
our
end
,
that
I
say
no
more
.
And
the
like
(
in
this
particular
)
may
bee
said
of
the
death
of
the
righteous
,
which
is
said
of
Samson
,
yea
and
much
more
.
And
it
affoordeth
no
small
encouragement
to
al
such
as
are
faithfull
in
the
work
of
the
Lord
;
I
meane
,
in
rooting
out
and
destroying
the
enemies
of
their
owne
soules
,
especially
the
corruption
of
their
nature
,
and
the
fleshly
lusts
which
issue
from
thence
.
Their
watchfulnes
and
diligence
in
suppressing
them
ought
to
be
daily
,
their
prayers
constant
,
their
faith
in
Gods
almightie
power
,
(
to
which
nothing
is
impossible
)
as
armour
,
ought
continually
to
be
exercised
in
the
assaulting
of
their
concupiscence
and
the
fruites
thereof
.
And
though
they
yeeld
not
at
the
first
,
because
they
are
strong
and
mightie
;
yet
hauing
receiued
their
deadly
blow
at
first
,
by
the
death
of
Christ
,
they
shal
decay
sensibly
,
and
at
death
be
quite
abolished
,
as
the
walles
of
Iericho
fell
downe
the
seuenth
day
of
the
compassing
thereof
.
Thus
Samson
dieth
with
the
Philistims
,
but
in
a
most
contrary
and
vnlike
manner
.
For
they
dyed
in
riot
,
idolatrie
,
crueltie
and
impenitencie
;
but
he
in
faith
,
and
(
as
Stephen
did
)
in
calling
vpon
the
name
of
the
Lord
.
So
let
it
Act.
7.
59.
be
well
laid
for
,
and
looked
to
,
that
though
wee
must
dye
with
the
bad
,
yet
Eccles.
3.
19.
we
may
in
no
wise
dye
as
they
doe
.
And
so
the
outward
manner
of
death
,
though
in
paine
,
disease
,
and
kinde
of
death
,
it
bee
one
,
and
the
same
,
to
vs
and
them
,
(
as
the
Wise
man
saith
,
to
wit
,
As
the
foole
dyeth
,
so
dyeth
the
wise
)
yet
all
that
can
iudge
will
say
,
that
wee
must
not
measure
the
godlines
and
happy
estate
of
men
by
outward
things
,
though
they
fall
out
alike
to
both
.
And
by
this
let
vs
beware
,
that
we
feare
not
death
with
the
wicked
,
who
say
in
token
thereof
,
we
must
dye
;
but
waite
wee
for
it
,
saying
:
Come
Lord
Iesus
,
come
quickly
,
reioycing
to
thinke
we
shall
dye
.
This
is
a
priuiledge
bestowed
vpon
the
faithfull
,
who
prouide
to
dye
in
faith
,
(
as
the
Author
of
the
Epistle
to
the
Hebrewes
saith
of
the
Patriarkes
,
Heb.
11.
34.
and
among
the
rest
of
Samson
)
to
wit
,
that
God
putteth
a
difference
betwixt
their
death
,
and
the
death
of
other
;
though
the
world
cannot
discerne
it
in
the
generall
and
common
abasement
of
the
body
and
flesh
;
yet
I
deny
not
,
but
sometimes
this
difference
appeareth
also
euen
in
the
manner
of
dying
.
For
though
some
are
so
bereft
of
sense
and
reason
by
the
force
of
their
disease
,
and
others
by
Gods
disposing
so
of
them
,
that
euen
the
best
are
either
much
disguised
in
their
sicknesse
,
or
at
least
giue
no
great
testimonie
of
that
excellent
grace
which
is
in
them
;
yet
in
the
grace
they
liued
,
therein
they
die
:
and
vsually
,
and
for
the
most
part
,
it
may
be
obserued
,
that
a
well
passed
life
Note
.
bringeth
a
good
death
,
and
oft
times
sheweth
plentifull
and
apparant
signification
Psal.
37.
37.
of
confidence
,
comfort
,
and
spirituall
triumph
in
death
,
which
it
is
impossible
to
finde
in
the
other
.
Witnesse
hereof
is
the
death
of
the
Martyrs
,
(
a
thing
at
this
day
much
sticking
in
the
stomacke
of
the
Papists
,
if
they
would
speake
the
truth
)
compared
with
the
desperate
or
diffident
death
of
their
Iesuites
,
and
Seminaries
.
I
instance
in
these
,
because
they
arrogate
most
to
themselues
in
their
sufferings
for
the
Catholike
cause
,
as
they
call
it
.
But
as
for
other
bad
persons
,
(
except
deeply
deluded
)
wee
shall
behold
in
them
manifest
signes
of
distrust
,
feare
,
impatience
:
and
the
best
is
,
crying
out
of
their
dangerous
estate
.
Therefore
let
this
be
a
comfort
to
all
such
as
hold
their
purpose
entire
of
cleauing
to
the
Lord
in
beleeuing
his
promises
,
and
obeying
his
will
;
that
as
their
dying
may
differ
from
the
vngodly
,
so
they
(
in
Gods
account
)
shall
differ
,
though
their
death
differ
not
.
A
great
stay
to
them
against
temptation
to
the
contrary
,
and
against
the
base
and
common
condition
of
their
bodies
,
and
the
dishonour
thereof
,
lying
on
their
death-bed
,
laid
by
the
walles
,
or
in
the
graue
.
He
that
hath
put
first
a
difference
between
them
and
others
,
by
faith
purifying
their
hearts
,
and
then
by
his
precious
account
that
hee
maketh
of
them
;
shall
eminently
testifie
that
difference
Psal.
116.
15.
after
he
hath
raised
them
out
of
their
vilenes
and
ignominie
,
and
clothed
them
with
incorruption
and
glorie
.
And
lastly
,
to
make
an
end
with
Samson
,
we
haue
seene
in
this
story
,
how
2
grieuously
he
fell
,
and
withall
,
that
he
turned
againe
to
the
Lord
,
and
called
vpon
him
,
and
was
heard
.
To
gather
the
story
therfore
into
a
short
summe
,
according
to
my
vsuall
maner
of
dealing
in
continued
histories
,
let
vs
learne
,
that
if
at
any
time
we
haue
sinned
against
the
Lord
more
willingly
and
wittingly
,
then
by
meere
infirmity
in
our
ordinary
course
of
life
we
vse
to
doe
;
(
for
Gods
seruants
,
though
they
attaine
not
to
that
measure
of
grace
in
the
seruice
of
God
that
they
desire
,
yet
neither
doe
they
oft
or
commonly
goe
against
their
knowledge
,
and
smother
it
,
but
yet
the
diuell
that
layeth
a
snare
for
them
,
and
lyeth
in
wait
continually
to
catch
them
therein
,
may
easily
,
and
is
like
sometime
to
finde
them
worse
prouided
.
)
Here
therefore
if
it
fall
out
,
that
they
be
taken
in
such
a
trippe
,
and
outstraying
,
and
met
withall
by
God
in
pursuing
them
;
let
them
not
lie
still
,
as
the
horse
in
the
mire
,
as
making
light
of
their
sinne
,
and
putting
the
due
consideration
of
it
farre
from
them
;
but
as
soone
as
they
can
,
labour
they
to
come
to
themselues
againe
;
and
consider
seriously
from
whence
they
are
fallen
,
&
how
it
is
with
them
in
that
estate
,
and
how
they
are
estranged
from
God
,
and
giue
no
rest
to
themselues
,
till
with
the
prodigall
sonne
they
resolue
with
broken
hearts
to
goe
againe
to
their
father
who
is
their
refuge
,
and
say
:
We
haue
sinned
,
receiue
vs
graciously
:
and
so
God
,
who
offereth
to
raise
vp
such
as
are
fallen
,
will
,
with
the
father
of
the
prodigall
,
receiue
and
welcome
them
ioyfully
.
And
so
with
Samson
,
and
others
,
who
haue
slidden
as
he
did
,
let
them
renue
their
couenant
more
strongly
with
the
Lord
,
that
it
may
hold
firme
for
the
time
to
come
,
euen
to
death
,
as
his
did
,
against
all
sinne
,
and
especially
that
which
hath
foiled
them
most
,
lest
it
returne
back
more
strongly
vpon
them
,
as
waters
which
were
ill
stopped
.
And
lastly
,
let
them
returne
againe
humbly
and
penitently
for
mercie
,
and
it
shall
be
,
according
to
their
faith
,
granted
them
.
But
I
trow
,
they
are
most
happie
,
who
feeling
and
finding
how
sweete
the
Lord
is
,
and
how
gainfull
his
seruice
is
,
will
prouide
,
as
they
are
taught
,
to
abide
constantly
in
his
loue
,
as
hee
willeth
them
to
doe
,
not
putting
Ioh.
15.
11.
the
matter
vpon
a
venture
,
nor
vrging
the
Lord
to
such
a
sharp
manner
of
discipline
,
through
their
boldnesse
,
as
this
of
Samson
was
;
all
this
(
I
say
)
they
will
doe
and
that
gladly
also
,
except
they
long
for
woe
,
and
stand
vpon
thornes
till
they
haue
brought
sorrow
vpon
themselues
,
and
doubled
at
least
their
owne
labour
,
and
trouble
in
recouering
their
welfare
againe
.
By
this
verse
it
appeareth
,
that
at
this
strange
spectacle
of
the
casting
Vers.
●1.
downe
the
house
vpon
the
Philistims
and
their
Princes
,
the
rest
of
them
were
so
amazed
,
that
they
suffered
the
kinsmen
of
Samson
to
come
thither
and
carrie
him
backe
againe
vnto
their
land
and
inheritance
,
and
to
burie
him
there
.
Which
if
they
had
considered
aduisedly
,
they
would
haue
taken
them
and
the
rest
,
being
vnder
their
power
,
and
haue
put
them
to
the
most
cruell
death
;
as
the
Gibeonites
desired
of
Dauid
certaine
of
the
kindred
of
2.
Sam.
21.
5
,
6.
Saul
to
be
hanged
vp
to
reuenge
themselues
on
him
,
(
on
Saul
I
meane
)
who
slew
sundrie
of
them
,
contrary
to
the
league
that
Ioshua
made
with
them
,
Iosh
9.
23.
which
was
,
that
they
should
not
dye
,
but
cut
wood
and
draw
water
for
the
seruice
of
the
Tabernacle
.
Thus
wee
see
God
sometimes
appalles
the
wicked
,
so
as
his
people
may
fare
the
better
by
it
;
as
by
casting
them
to
the
ground
who
sought
Christ
Ioh.
18.
6.
to
take
him
,
wee
see
hee
might
easily
haue
escaped
their
hands
,
if
he
would
,
and
that
he
had
seene
it
expedient
.
And
euen
so
,
by
their
feares
,
or
multitude
of
businesse
,
as
also
many
other
waies
,
the
Lord
putteth
his
hooke
in
the
nostrils
of
the
wicked
,
so
that
they
desist
and
leaue
off
from
molesting
and
vexing
his
faithfull
seruants
,
though
it
be
sore
against
their
will
:
euen
as
Saul
was
called
away
from
pursuing
Dauid
,
when
he
was
in
great
danger
.
1.
Sam.
23.
2.
But
if
the
Lord
should
reuenge
their
wrongs
vpon
their
aduersaries
,
as
hee
seeth
it
not
alwaies
expedient
to
do
,
he
should
make
a
riddance
of
the
wicked
from
the
earth
,
and
so
the
innocent
and
righteous
should
not
haue
their
faith
and
patience
tried
by
them
,
as
hee
hath
appointed
them
to
be
.
But
seeing
he
is
patient
toward
them
,
therefore
they
should
be
much
afraid
to
goe
on
in
their
cruell
course
against
them
,
as
wee
see
the
Priests
by
the
counsell
of
Gamaliel
,
thought
good
,
and
saw
cause
to
be
ruled
by
him
in
letting
Acts
5.
35.
40.
the
Apostles
goe
,
who
had
before
intended
most
cruelly
against
them
;
what
was
it
,
that
hindred
them
from
their
purpose
,
but
this
,
that
they
feared
that
the
Lord
would
haue
resisted
them
,
who
(
indeed
)
so
terrified
them
,
that
hee
constrained
them
to
let
them
alone
.
Thus
as
well
as
by
the
death
of
some
that
are
maliciously
minded
against
the
faithfull
;
other
of
their
companie
are
so
astonished
and
appalled
,
that
they
desist
from
their
wicked
attempts
,
and
are
in
such
feare
,
that
for
the
time
they
cannot
tell
what
they
may
doe
.
Thus
(
to
conclude
)
God
easeth
the
shoulders
of
his
seruants
many
waies
,
as
wee
see
,
of
the
burthens
that
oppressed
them
,
and
many
other
waies
,
that
cannot
be
expressed
,
and
not
in
the
least
manner
by
taking
their
oppressors
away
in
the
middest
of
their
florishing
and
crueltie
,
that
wee
may
see
he
knoweth
how
to
deliuer
his
,
and
sheweth
accordingly
in
due
season
,
that
he
doth
not
forget
them
;
and
all
to
this
end
,
that
they
may
not
faint
from
their
good
beginnings
,
nor
be
discouraged
in
any
good
course
,
but
hold
it
alwaies
best
to
depend
vpon
him
,
as
Israel
by
Pharaos
drowning
,
Exod
14.
28.
and
Shushan
and
the
Prouinces
by
Hamans
abasement
,
with
the
like
,
found
Ester
8.
17.
it
.
And
though
in
some
hot
and
fierie
trials
this
be
hard
for
the
faithfull
to
go
vnder
,
yet
after
they
haue
borne
the
brunt
,
they
would
not
for
any
good
Note
.
haue
done
otherwise
.
But
of
the
sundrie
waies
whereby
God
vseth
to
succour
his
,
and
ioynt
their
enemies
,
I
haue
in
another
place
discoursed
at
large
.
Therefore
thus
much
be
said
of
this
point
,
and
of
the
whole
history
of
Samson
.
THE
SEVENTEENTH
CHAPTER
.
Vers.
1.
And
there
was
a
man
of
mount
Ephraim
,
whose
name
was
Micah
.
2.
And
he
said
vnto
his
mother
,
The
eleuen
hundred
shekels
of
siluer
that
were
taken
from
thee
,
about
which
thou
cursedst
,
and
spakest
of
also
in
mine
eares
,
Behold
,
the
siluer
is
with
me
,
I
tooke
it
.
And
his
mother
said
,
Blessed
bee
thou
of
the
Lord
,
my
sonne
.
3.
And
when
he
had
restored
the
eleuen
hundred
shekels
of
siluer
to
his
mother
,
his
mother
said
,
I
haue
wholly
dedicated
the
siluer
vnto
the
Lord
,
from
my
hand
,
for
my
sonne
,
to
make
a
grauen
Image
,
and
a
molten
Image
:
now
therefore
I
will
restore
it
vnto
thee
.
4.
Yet
herestored
the
money
vnto
his
mother
,
and
his
mother
tooke
two
hundred
shekels
of
siluer
,
and
gaue
it
to
the
founder
,
who
made
thereof
a
grauen
Image
,
and
a
molten
Image
,
and
they
were
in
the
house
of
Micah
.
5.
And
the
man
Micah
had
an
house
of
gods
,
and
made
an
Ephod
and
Teraphim
,
and
consecrated
one
of
his
sonnes
:
who
became
his
Priest
.
6.
In
those
daies
there
was
no
King
in
Israel
,
but
euery
man
did
that
which
was
right
in
his
owne
eyes
.
IN
this
Chapter
,
before
I
enter
into
the
handling
of
it
,
as
I
vse
to
do
in
the
other
,
I
must
stay
a
while
,
and
say
somthing
for
the
satisfying
of
the
reader
;
and
that
not
onely
about
this
Chapter
,
but
also
all
the
other
that
follow
to
the
end
of
the
booke
.
That
which
I
meane
,
is
this
:
Whereas
it
may
The
acts
mentioned
in
these
fiue
next
Chapters
,
follow
not
the
former
in
order
of
time
.
be
,
by
the
ignorant
,
thought
,
that
the
things
mentioned
in
these
fiue
Chapters
following
were
done
in
order
of
time
,
after
those
things
which
goe
before
;
I
finde
by
conference
of
Scriptures
that
they
were
not
,
neither
can
it
be
that
they
should
.
But
it
appeareth
that
the
acts
set
downe
in
them
,
were
done
long
before
.
And
because
it
may
seeme
strange
which
I
say
,
I
neither
will
nor
dare
affirme
it
barely
because
any
other
man
saith
so
,
but
I
will
shew
my
reasons
out
of
the
Scripture
.
I
affirme
therfore
,
that
the
things
that
are
said
to
haue
been
done
in
these
Chapters
following
,
were
done
before
the
times
of
any
of
the
Iudges
,
or
at
the
least
at
the
end
,
and
after
the
death
of
Othniel
,
mentioned
in
the
first
Chapter
,
or
in
that
vacation
of
those
eighteene
yeeres
vnder
Eglon
,
while
there
was
no
Iudge
in
Israel
.
And
they
may
not
inconueniently
bee
reckoned
to
the
second
Chapter
,
and
the
eleuenth
verse
,
and
those
that
follow
it
,
which
doe
mention
the
horrible
wickednesse
of
the
people
of
Israel
after
Ioshua
was
dead
,
and
the
chiefe
rulers
who
ouerliued
him
.
My
reasons
that
these
things
were
done
before
the
times
of
the
Iudges
,
or
thereabout
,
are
these
.
The
first
is
,
that
it
is
said
in
the
next
Chapter
,
that
the
Tribe
of
Dan
,
being
Reason
1.
a
populous
tribe
,
did
inlarge
their
borders
at
that
time
,
which
(
if
it
should
be
vnderstood
to
follow
the
storie
of
Samson
in
the
former
Chapter
,
a
reckoning
being
duly
made
,
must
be
full
three
hundred
yeeres
from
the
diuision
of
the
land
.
Against
the
which
therefore
(
as
nothing
like
to
be
so
)
that
in
the
19.
of
Ioshua
is
opposed
,
where
it
is
said
,
as
here
it
is
,
that
the
border
of
the
Iosh.
19.
47.
children
of
Dan
was
at
that
time
lesse
then
sufficed
:
therefore
the
children
of
Dan
went
vp
and
fought
against
Laish
,
euen
then
;
and
taking
it
,
smote
it
with
the
edge
of
the
sword
,
and
enioyed
it
for
their
inheritance
,
and
dwelt
in
it
.
So
that
if
they
of
Dan
then
tooke
it
,
it
followeth
that
the
story
in
the
next
Chapter
,
where
they
are
said
then
to
haue
taken
it
,
is
to
bee
referred
to
that
time
mentioned
in
Ioshua
19.
which
was
three
hundred
yeeres
before
,
and
not
to
the
time
following
immediatly
after
Samson
,
according
to
the
order
of
the
Chapter
as
it
is
set
.
And
this
is
my
first
reason
why
these
fiue
Chapters
follow
not
the
order
of
time
,
as
they
be
placed
.
Another
reason
why
these
Chapters
cannot
bee
vnderstood
to
bee
set
2
downe
according
to
the
order
wherein
they
stand
,
and
the
time
in
which
they
are
thought
to
haue
been
done
,
to
wit
,
immediately
after
Samson
,
but
are
to
bee
referred
to
the
former
times
,
that
were
three
hundred
yeeres
before
:
another
reason
for
it
,
I
say
,
is
this
;
that
Ionathan
the
Leuite
,
mentioned
in
these
two
Chapters
,
is
said
to
haue
been
the
nephew
of
Manasseh
the
son
Iudg.
18.
30.
of
Moses
,
and
the
sonne
of
Gershom
nephew
to
Moses
,
who
were
dead
well
nigh
three
hundred
yeeres
before
the
death
of
Samson
,
and
therefore
vnlike
,
or
rather
impossible
that
he
should
liue
after
Samson
.
Thirdly
,
whereas
the
acts
of
these
fiue
Chapters
followed
one
another
3
at
the
same
time
,
it
is
manifest
that
at
the
war
of
the
Beniamites
,
chapter
20.
Iudg.
20.
28.
Phineas
the
sonne
of
Eliazar
the
sonne
of
Aaron
ministred
before
the
Lord
at
that
time
,
and
asked
counsell
of
him
,
if
they
should
go
against
Beniamin
to
warre
.
And
the
same
Phineas
aboue
three
hundred
yeeres
before
the
death
of
Samson
,
appeased
the
wrath
of
God
by
thrusting
through
Zimri
and
Cosby
Numb.
25.
8.
in
their
tent
,
while
the
people
of
Israel
were
on
the
other
side
Iordan
,
and
were
not
as
yet
come
into
the
land
of
Canaan
.
Therefore
the
acts
mentioned
to
haue
been
done
in
these
fiue
Chapters
,
could
not
bee
done
after
the
death
of
Samson
,
as
they
by
their
placing
may
be
thought
to
haue
been
;
but
long
before
:
vnlesse
we
grant
that
Phineas
and
the
rest
,
as
Ionathan
,
and
the
Danites
that
went
to
Laish
,
liued
three
hundred
and
more
yeeres
,
which
none
then
did
:
for
three
or
foure
generations
before
that
,
in
Moses
time
,
the
Psal.
90.
10.
daies
of
a
man
were
reckoned
but
threescore
yeeres
and
ten
,
or
fourescore
at
the
most
,
to
speake
of
,
and
those
also
with
paine
and
wearinesse
.
To
these
may
this
be
added
,
that
the
Citie
Ierusalem
,
then
called
Iebus
,
4
part
whereof
fell
to
the
Beniamites
,
at
the
peoples
first
comming
into
the
land
of
promise
,
and
part
of
it
was
in
the
hands
of
Iudah
:
this
Iebus
was
now
said
to
be
possessed
of
the
Iebusites
,
in
the
19.
Chapter
.
Now
that
Iudg.
19.
10
which
was
giuen
to
Beniamin
three
hundred
yeeres
before
,
and
enioyed
of
them
.
Iosh.
18.
being
taken
from
the
Iebusites
,
could
it
be
in
the
possession
of
Iosh.
18.
28.
the
Iebusites
so
long
after
,
being
driuen
out
so
long
before
?
And
though
Iosh.
15.
63.
they
were
not
wholly
expelled
,
(
as
Iosh
15.
)
yet
part
of
them
was
,
Iudg.
1.
And
the
men
of
Iudah
who
tooke
it
,
slew
the
inhabitants
with
the
edge
of
Iudg
1.
8.
the
sword
,
and
burnt
the
City
with
fire
.
The
other
part
of
it
was
,
as
I
said
,
pertaining
to
Beniamin
;
and
though
some
remained
to
the
time
of
Dauid
,
yet
they
enioyed
not
the
City
,
though
they
could
not
bee
wholly
cast
out
;
but
were
onely
in
holds
,
as
may
be
seene
,
2.
Sam.
5.
Therefore
that
which
2.
Sam.
5.
6.
is
said
of
Iebus
in
the
next
Chapter
,
that
it
was
called
the
City
of
the
Iebusites
,
is
not
to
bee
vnderstood
to
haue
been
so
called
now
after
the
death
of
Samson
,
but
three
hundred
yeeres
before
,
when
it
was
not
yet
giuen
to
Beniamin
,
nor
taken
by
Iudah
.
I
say
therfore
,
that
in
this
and
the
other
4.
Chapters
following
,
is
shewed
that
the
Common-wealth
of
the
Israelites
was
most
corrupt
both
in
religion
and
manners
,
after
the
death
of
Ioshua
,
and
the
other
good
rulers
that
ouerliued
him
:
for
in
a
short
time
after
,
by
little
and
little
,
another
generation
arose
,
which
knew
not
the
Lord
,
and
the
whole
tribes
fell
to
Idolatry
,
and
horrible
wickednesse
,
of
both
which
an
example
is
set
downe
here
;
one
Iudg.
2.
10.
of
their
Idolatry
in
the
17.
and
18.
Chapters
;
and
another
of
the
monstrous
life
that
was
then
in
vse
among
them
,
which
is
set
downe
in
the
other
three
Chapters
following
.
This
being
said
of
the
time
when
the
acts
of
this
and
the
Chapters
following
The
summe
of
the
Chapter
.
were
done
:
I
proceed
now
after
the
manner
that
I
vse
in
the
former
Chapters
,
to
set
downe
the
summe
and
parts
of
this
.
The
summe
of
it
is
this
:
That
a
woman
,
mother
to
one
Micah
in
this
Chapter
mentioned
,
lost
a
good
summe
of
money
,
(
as
it
might
be
,
about
an
hundred
poudd
after
our
reckoning
)
which
her
sonne
Micah
had
stollen
from
her
.
This
money
when
he
(
hearing
how
shee
cursed
for
the
losse
of
it
)
had
restored
to
her
againe
,
she
bestowed
it
vpon
idolatrous
vses
.
For
she
procured
a
molten
and
grauen
Image
to
be
made
with
part
of
it
;
and
her
sonne
made
other
Images
and
ornaments
for
them
both
,
of
the
rest
of
it
,
and
hired
a
Leuite
for
the
better
furnishing
and
setting
out
of
the
matter
,
to
be
in
his
house
,
as
his
Priest
with
him
.
The
parts
of
the
Chapter
are
two
:
the
one
,
concerning
the
Idolatry
The
parts
,
two
.
of
the
woman
and
her
sonne
,
vnto
the
17.
verse
:
the
second
,
how
Micah
hired
himselfe
a
Priest
for
the
purpose
,
to
the
end
of
the
Chapter
.
And
by
this
example
we
see
how
Idolatrie
in
those
bad
times
was
first
brought
into
a
priuate
familie
,
which
after
spread
into
a
whole
tribe
.
The
first
part
of
the
Chapter
.
IN
the
first
part
,
we
are
to
consider
of
the
woman
,
in
the
sixe
former
verses
.
The
summe
of
the
4
first
verses
.
And
here
first
of
the
things
which
are
spoken
of
her
before
her
Idolatry
,
as
they
are
laid
out
in
the
text
.
Where
(
after
that
she
is
said
to
bee
the
mother
of
this
Micah
,
a
man
of
mount
Ephraim
)
it
is
added
,
that
certaine
money
which
she
had
vowed
to
the
Lord
,
was
stollen
from
her
by
her
son
:
whereat
shee
cursed
the
theefe
,
not
knowing
who
hee
was
that
had
taken
it
away
.
And
when
he
confessed
his
fault
,
and
that
he
had
it
,
shee
blessed
him
:
who
restoring
it
to
her
againe
,
shee
answered
him
,
that
shee
had
vowed
it
to
the
Lord
for
his
vse
,
and
therefore
bad
him
take
it
againe
.
So
shee
tooke
two
hundred
shekels
therof
,
to
make
a
molten
Image
of
it
,
and
put
it
in
the
house
of
Micah
:
and
(
as
it
may
be
gathered
by
her
owne
words
)
added
the
rest
to
other
like
apurtenances
thereunto
.
Many
things
offer
themselues
to
vs
heere
worthie
the
noting
.
And
first
Doct.
ver.
1.
&
2
this
:
that
this
Micahs
mother
had
of
her
superfluitie
and
great
wealth
,
wel
nigh
an
hundred
pound
to
vow
to
superstition
and
idolatrie
,
(
for
so
it
appeareth
)
and
that
they
were
both
very
wealthie
,
in
as
much
as
hee
was
able
to
make
,
maintaine
,
and
furnish
an
house
or
chappell
of
Images
,
(
not
of
the
meanest
mettall
)
and
to
adorne
them
,
and
she
to
increase
them
.
This
sheweth
,
that
howseuer
many
want
and
are
in
great
need
,
(
whose
penurie
should
be
relieued
with
the
superfluitie
of
others
)
yet
in
the
meane
while
there
are
,
who
haue
more
then
they
can
tell
well
how
to
bestow
or
imploy
.
But
alas
,
they
haue
no
heart
to
doe
good
with
it
,
especially
to
others
,
neither
wil
1.
Cor.
16.
2
be
taught
to
lay
aside
,
as
God
blesseth
them
,
to
good
vses
and
ends
:
nor
to
themselues
to
doe
the
best
good
,
namely
,
that
they
may
bring
foorth
much
fruite
,
that
so
their
soules
may
fare
well
.
Yet
this
was
not
the
fault
of
these
Ioh.
15.
9.
two
,
that
they
had
no
heart
to
lay
it
out
,
for
that
they
were
ready
enough
to
doe
,
but
they
did
it
amisse
,
and
to
idolatrous
vses
.
For
though
they
thought
they
did
well
imploy
it
,
yet
they
were
superstitiously
and
blindly
led
to
that
which
they
did
.
And
as
it
was
the
sinne
of
these
,
that
their
zeale
was
carried
amisse
,
through
want
of
knowledge
,
(
which
yet
excuseth
them
not
,
seeing
they
were
the
posteritie
of
the
visible
Church
,
and
in
likelihood
themselues
lately
of
it
)
so
others
,
whose
knowledge
is
greater
,
offend
in
their
kind
as
grossely
.
For
,
either
they
cannot
depart
from
it
at
all
and
forgoe
it
,
I
meane
,
any
portion
of
their
superfluitie
,
(
which
is
one
extremitie
)
or
they
lash
it
out
vnlawfully
vpon
their
lusts
,
either
in
voluptuousnes
,
as
adulterie
,
drunkennesse
,
and
such
like
,
which
is
another
and
more
dangerous
extremitie
:
and
to
one
of
these
,
though
not
all
in
a
like
measure
,
tend
the
most
mens
vsing
of
their
goods
.
Few
aime
at
the
best
manner
of
disposing
them
.
If
they
did
,
God
hath
giuen
enough
;
that
as
it
was
in
gathering
the
Manna
,
he
that
Exod.
16.
18.
gathered
lesse
then
a
homer
,
wanted
not
,
and
that
hee
who
gathered
more
,
had
nothing
ouer
:
So
for
the
condition
of
euery
man
,
God
hath
giuen
sufficient
:
yea
,
and
for
the
sin
of
men
,
causeth
the
sea
to
drowne
much
wealth
,
and
much
to
be
lost
on
the
land
;
as
if
he
would
haue
vs
thereby
take
knowledge
,
that
he
had
rather
it
should
be
lost
,
where
only
it
doth
no
good
,
then
Note
.
to
be
in
the
hands
of
wicked
men
,
where
it
should
doe
much
euill
and
hurt
.
Therefore
let
vs
bee
ready
to
imploy
our
goods
to
the
comforting
of
other
euer
way
,
and
so
,
as
we
also
may
haue
all
possible
good
,
by
the
well
vsing
of
them
.
But
a
fitter
place
for
the
pursuit
of
this
point
,
will
be
that
which
is
said
after
in
the
third
verse
.
Now
it
is
said
,
that
all
this
money
,
while
she
had
it
in
her
possession
,
was
stollen
from
her
.
Nothing
is
said
of
the
manner
of
this
fact
,
but
barely
and
simply
it
is
set
downe
that
it
was
so
.
To
teach
vs
,
among
other
things
,
how
fickle
and
vncertaine
the
hauing
and
enioying
of
worldly
goods
is
,
and
how
soone
they
be
lost
,
and
how
many
waies
,
(
for
who
suspecteth
his
owne
children
)
they
being
one
mans
today
,
and
another
mans
tomorrow
.
As
Benhadad
said
to
Ahab
by
his
seruant
,
Thy
siluer
and
gold
is
mine
:
and
a
very
1.
King
20.
31
32
little
while
after
,
all
that
Benhadad
had
,
and
he
himself
was
at
Ahabs
pleasure
,
and
he
was
driuen
to
begge
his
life
of
him
.
Thus
it
hath
bin
with
good
and
bad
in
all
ages
.
Which
yet
I
say
not
,
as
though
wee
should
set
all
at
sixe
and
seuen
,
and
not
labour
for
commodities
,
(
for
God
hath
commanded
vs
so
to
doe
)
and
make
small
account
of
Gods
goodnesse
in
giuing
these
earthly
benefits
vnto
vs
,
(
for
they
are
his
great
blessings
for
singular
vses
)
and
wee
are
commanded
to
be
occupied
in
our
callings
for
the
obtaining
necessaries
for
Ephes.
4.
28.
our
life
thereby
.
But
to
such
changes
hath
God
made
the
condition
of
earthly
substance
subiect
,
that
we
may
learne
not
to
trust
in
vncertaine
riches
,
(
as
we
are
most
1.
Tim.
6.
17.
prone
and
ready
to
doe
)
but
in
the
liuing
God
,
that
we
may
liue
with
him
;
and
that
we
indanger
not
our selues
by
wronging
or
offering
violence
to
any
for
comming
by
them
,
which
are
so
soone
lost
;
but
doe
good
with
them
rather
,
and
be
rich
in
good
workes
,
and
not
follow
the
example
of
the
wicked
world
,
who
commit
all
mischiefe
to
get
them
,
and
in
vsing
them
.
Therfore
our
Sauiour
chargeth
vs
,
saying
:
Lay
not
vp
treasure
for
your selues
vpon
earth
,
where
the
rust
and
moth
doth
corrupt
,
and
where
theeues
breake
through
and
Matth.
6.
19.
steale
:
but
lay
vp
your
treasure
in
heauen
.
We
haue
said
enough
of
the
ficklenes
of
outward
things
,
by
one
occasion
or
other
,
in
the
most
of
the
former
chapters
.
Her
money
was
stollen
by
her
owne
sonne
.
For
many
children
make
a
light
matter
of
stealing
and
plucking
from
their
parents
,
as
though
it
were
3
their
own
,
euen
while
their
parents
liue
.
But
such
make
no
conscience
,
who
dare
so
doe
,
to
defraud
their
parents
.
This
aggrauated
Micha
his
sin
in
that
he
robbed
his
owne
mother
,
who
yet
of
himselfe
was
rich
,
and
needed
not
to
fall
to
such
practises
,
and
she
was
in
house
with
him
,
and
(
as
it
is
most
like
)
they
vsed
all
things
in
common
together
,
and
at
least
the
money
was
like
to
fall
to
him
for
his
share
:
and
yet
all
this
notwithstanding
,
behold
his
sin
,
that
he
could
not
forbeare
,
but
that
he
must
needs
put
his
hand
to
it
before
the
time
.
This
sheweth
sin
to
be
out
of
measure
sinfull
,
in
that
they
who
commit
it
(
setting
aside
a
lewd
&
wanton
humour
,
and
an
heart
so
full
of
naughtinesse
,
that
it
must
haue
vent
some
way
)
oft
times
haue
no
more
need
to
do
it
,
then
to
put
their
hand
in
the
beares
mouth
.
Of
this
sort
are
the
waily
,
idle
,
and
needlesse
oathes
and
speeches
of
some
,
the
medlings
of
busie
bodies
in
other
mens
matters
,
and
(
that
which
is
more
dangerous
)
in
things
that
are
too
high
for
them
;
also
the
stealings
of
rich
men
;
as
this
Micha
was
:
with
Note
.
the
whoredomes
of
married
persons
,
and
those
lyes
which
we
call
iesting
lyes
for
pleasure
sake
,
and
the
drunkennesse
of
such
with
their
lewd
companions
abroad
,
who
yet
may
be
well
and
with
sufficiencie
satisfied
at
home
,
with
an
hundred
more
of
like
sort
.
Though
al
sin
be
vile
&
odious
,
(
for
no
sin
is
necessary
because
some
are
needlesse
)
yet
to
be
sure
,
he
that
sinneth
,
when
he
hath
no
need
,
and
therefore
wanteth
excuse
euen
to
God
and
man
,
as
he
that
committeth
adultery
,
or
the
like
,
to
be
sure
(
I
say
)
he
troubleth
and
destroyeth
his
owne
soule
.
Remember
how
Nathan
inlargeth
the
sin
of
Dauid
by
this
circumstance
,
that
2.
Sam.
12.
8.
he
hauing
many
wiues
,
robbed
his
poore
neighbour
of
his
onely
wife
,
and
killed
her
husband
also
,
for
the
better
concealement
of
his
adulterie
.
And
this
was
so
inexcusable
euen
in
the
censure
of
the
offender
himselfe
,
that
he
abhorred
it
,
and
condemned
it
most
deeply
:
and
therefore
thinke
not
that
God
will
take
such
by
the
hand
.
Besides
,
this
teacheth
parents
to
traine
vp
their
children
religiously
,
and
to
disgrace
and
make
odious
all
sin
to
them
,
as
well
as
to
follow
them
with
other
instruction
,
and
good
example
;
that
lying
,
swearing
,
stealing
,
and
the
like
,
may
,
through
Gods
blessing
,
bee
farre
from
them
;
which
,
with
such
other
like
sinnes
,
will
easily
and
soone
fasten
vpon
them
,
vnlesse
by
good
education
they
be
weaned
from
them
:
as
shall
appeare
in
the
next
point
saue
one
more
cleerely
.
Now
in
that
he
being
an
Idolater
,
was
also
a
great
theefe
,
we
may
note
,
4
that
they
who
dare
fall
to
Idolatrie
and
false
worshipping
of
God
,
are
not
to
be
trusted
in
duties
doing
to
men
.
So
Abraham
said
to
the
King
of
Gerar
,
Gen.
20.
11.
of
all
,
as
well
as
Idolaters
,
that
where
the
feare
of
God
is
not
,
there
is
smal
likelihod
that
the
feare
of
man
will
preuaile
:
and
so
hee
will
say
,
that
doth
rightly
consider
it
.
For
howsoeuer
a
deceiuer
may
for
a
time
,
and
while
he
is
not
greatly
prouoked
,
neither
hath
any
occasion
offered
him
,
or
is
held
in
by
strong
outward
bridles
or
inducements
from
outrage
,
may
(
I
say
)
shew
good
example
among
men
,
and
walke
without
offence
toward
them
;
yet
when
he
shall
see
his
time
,
he
will
shew
what
he
is
,
as
wee
see
in
seruants
,
in
children
,
in
friends
betrusted
with
great
matters
,
bewraying
at
length
an
vnfaithfull
heart
:
and
the
reason
is
great
:
they
are
false
to
God
,
and
what
man
then
shall
looke
for
any
better
at
their
hands
?
euen
as
the
holy
Ghost
Luke
18.
2.
saith
of
the
Iudge
,
that
hee
neither
feared
God
,
nor
reuerenced
man
.
And
much
the
rather
is
this
true
in
Idolaters
;
seeing
that
euen
he
who
is
of
sound
religion
,
as
I
haue
said
,
yet
if
his
heart
be
not
vpright
,
may
possibly
bee
a
deceiuer
.
Among
other
vses
of
this
point
,
this
is
one
,
and
not
the
least
that
we
pray
for
such
as
are
in
authoritie
,
that
they
may
religiously
prouide
,
that
their
people
may
feare
God
,
(
at
least
want
no
ordinary
meanes
that
may
draw
them
thereunto
)
and
therefrom
be
conscionably
carried
to
obedience
outwardly
towards
men
.
Seeing
the
most
forcible
meane
to
containe
men
within
compasse
,
is
the
feare
of
him
,
who
can
cast
body
and
soule
into
hell
,
Matth.
10.
28.
rather
then
him
who
can
but
destroy
the
body
.
Besides
,
that
nothing
is
secret
to
God
,
before
whom
all
things
are
naked
and
manifest
.
Whereas
the
seuerest
Magistrate
can
proceed
no
further
then
by
witnesses
,
himselfe
not
being
priuie
to
the
conscience
or
fact
of
the
offender
.
But
of
this
elsewhere
.
Concerning
Idolaters
in
particular
,
euen
the
deuout
and
especially
Papists
,
this
president
of
Micah
is
sufficient
to
stop
the
mouthes
both
of
them
,
and
of
their
abettors
,
who
iustifie
their
innocencie
and
good
behauiour
towards
men
.
Whereof
there
were
more
cause
and
colour
,
if
the
rotten
hollownesse
of
their
hearts
brake
not
foorth
into
hideous
and
horrible
vnrighteousnes
,
as
vncleannes
,
crueltie
,
murthers
,
treasons
,
lyings
vnder
the
maske
of
ambigious
speeches
,
and
most
slanderous
defamations
not
of
meane
persons
,
but
of
Princes
,
and
their
gouernment
,
besides
periuries
,
breaches
of
league
and
promise
with
many
more
,
and
some
of
them
maintained
by
them
in
Schooles
,
as
well
as
practised
.
The
deuoutest
of
them
are
the
least
euill
persons
,
but
the
rest
are
little
better
in
their
iudgements
then
in
their
practise
,
euen
Atheisticall
and
damnable
in
both
.
For
who
seeth
not
,
but
that
the
late
monsters
of
opinions
and
positions
which
they
haue
broched
,
flow
from
no
other
fountaine
,
but
a
resolute
and
malicious
purpose
to
serue
their
owne
turnes
,
and
hold
vp
their
tottering
kingdome
,
though
with
the
ruine
and
ouerthrow
of
all
their
opposites
?
So
destitute
they
are
of
all
ground
of
Scripture
or
sound
reason
.
These
eleuen
hundred
shekels
,
when
hee
heard
his
mother
curse
for
the
Doct.
5.
losse
of
them
,
he
confesseth
he
had
them
:
but
lest
ye
should
think
,
that
confession
went
with
any
sound
repentance
,
yee
may
see
him
bewray
the
contrary
.
For
as
though
he
had
been
ashamed
to
be
taken
for
a
theefe
,
(
whereas
the
penitent
theefe
,
like
him
,
in
the
Gospell
,
did
freely
acknowledge
it
,
and
Luke
23
40.
41.
to
the
full
testifie
,
that
he
was
out
of
loue
with
the
sinne
)
hee
here
exten
uateth
his
sinne
,
saying
:
The
shekels
which
were
taken
from
thee
,
it
was
I
that
tooke
them
:
but
ye
must
marke
that
he
saith
,
he
did
but
take
them
,
but
not
steale
them
;
which
extenuating
of
the
fact
,
was
farre
from
one
that
repented
:
let
it
be
a
warning
to
vs
,
that
we
make
not
light
of
sinne
,
for
then
wee
will
fall
to
commit
it
;
neither
confesse
wee
it
slightly
,
for
then
wee
will
returne
to
it
againe
.
He
that
meanes
to
turne
vtterly
from
it
,
will
with
Daniel
in
the
ninth
Chapter
,
aggrauate
and
deface
it
,
and
with
the
people
in
Samuels
Dan.
9.
5.
time
,
make
his
speciall
sinne
which
hee
is
guiltie
of
,
and
confesseth
;
hee
will
,
I
say
,
make
it
more
odious
,
then
all
his
other
sinnes
:
so
did
they
say
to
the
Lord
,
Forgiue
vs
our
sinnes
,
especially
this
that
we
asked
for
our selues
1.
Sam.
12.
19.
a
King
.
But
of
this
,
to
wit
,
the
danger
of
extenuating
sinne
,
and
the
nature
of
true
repentance
,
I
haue
distinctly
spoken
in
other
places
.
THE
NINETIETH
SERMON
ON
THE
XVII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
NOw
to
proceede
with
Micah
and
his
mother
,
this
is
further
Doct.
6.
to
be
marked
in
him
her
sonne
,
that
when
he
saw
his
mother
so
troubled
for
the
losse
of
the
money
,
and
heard
her
curse
for
it
,
hee
did
not
suffer
her
to
lye
still
in
that
estate
,
but
made
haste
to
quiet
her
,
by
telling
her
that
he
had
it
.
Which
I
note
of
him
,
though
a
bad
man
,
to
the
iust
condemning
of
those
,
who
seeke
to
vexe
their
parents
,
and
to
doe
that
which
they
know
will
grieue
them
at
the
heart
,
when
yet
they
can
doe
otherwise
.
If
ye
aske
how
:
I
answere
,
besides
many
wilfull
parts
played
by
them
otherwaies
,
they
doe
it
by
their
irreligious
,
prophane
,
and
vnthriftie
course
,
in
spending
their
goods
wastfully
and
riotously
:
whereas
not
onely
children
should
not
grieue
their
parents
,
but
neither
one
neighbour
or
stranger
should
vexe
or
disquiet
another
.
But
all
should
procure
the
peace
and
welfare
of
other
,
and
not
seeke
to
vex
them
,
which
a
man
would
Note
.
thinke
were
a
goodly
sight
to
behold
,
and
that
because
God
is
bountifull
and
rich
in
mercie
toward
vs
,
who
haue
ten
thousand
times
more
prouoked
him
to
reuenge
,
then
the
worst
enemie
we
haue
hath
proked
vs
.
And
therefore
cruell
and
rigorous
are
they
,
who
are
so
hard
hearted
that
they
can
reioyce
in
other
mens
harmes
,
&
laugh
at
the
shrewd
turnes
that
befall
them
,
(
prouoking
thereby
the
like
to
be
done
to
themselues
)
so
farre
is
it
off
,
that
they
either
pitie
or
seeke
to
rescue
them
in
their
oppressions
.
Further
he
saith
,
that
when
his
mother
missed
the
money
,
she
cursed
.
By
Doct.
7.
cursing
so
,
she
might
meane
as
well
her
hard
happe
,
(
as
such
count
it
)
as
well
as
him
that
had
stollen
it
.
Both
she
might
doe
:
but
whether
of
both
soeuer
it
was
,
vnsauourie
and
vngodly
it
was
.
And
yet
hearing
newes
of
it
againe
by
her
sonnes
confession
,
she
is
in
another
extremitie
,
and
blesseth
him
,
as
fast
as
she
cursed
before
.
These
distinct
points
let
vs
a
little
consider
of
,
ere
we
goe
from
this
verse
.
And
for
the
first
of
these
,
wee
see
in
this
woman
,
as
in
a
glasse
,
the
cursed
nature
that
is
in
most
people
,
(
except
corrected
by
grace
)
that
when
any
thing
crosseth
them
,
or
befalles
them
otherwise
Note
.
then
they
would
,
it
driues
God
out
of
remembrance
and
the
consideration
of
his
prouidence
,
or
of
their
owne
iust
desert
which
hath
brought
it
vpon
them
,
and
so
they
let
passe
their
dutie
,
which
in
such
accidents
God
calles
them
to
practise
.
That
which
is
presentest
with
vs
,
is
wrath
and
reuenge
;
which
seeing
we
cannot
haue
to
the
full
vpon
the
supposed
wronger
of
vs
,
therefore
that
toole
which
is
readiest
we
draw
;
euen
a
venomed
arrow
out
of
the
quiuer
of
a
poysoned
heart
,
cursing
,
banning
,
and
swearing
and
such
like
.
Not
that
men
content
themselues
with
this
,
(
saue
onely
to
vent
the
some
of
their
wicked
hearts
presently
,
which
else
they
thinke
would
burst
)
for
when
they
come
neerer
the
partie
,
they
will
requite
him
ten
for
one
,
&
hit
him
home
to
purpose
,
as
the
Philistims
did
Samson
.
But
till
this
come
,
they
will
bee
doing
with
the
other
.
And
the
greatest
impotencie
men
bewray
in
this
kinde
,
when
the
casualtie
is
such
as
they
see
not
how
they
can
redresse
it
,
but
it
must
bee
stood
too
howsoeuer
.
Thus
did
the
laylor
,
when
Act.
16.
27.
his
prisoners
were
fled
.
Thus
men
doe
when
their
goods
are
impaired
by
ill
debtors
,
suertiship
,
cosonage
,
ill
bargaines
,
robberie
,
nay
euen
when
Gods
more
immediate
hand
crosseth
them
,
as
in
trauell
by
sea
or
land
,
in
their
haruests
and
commodities
,
by
vnseasonable
weather
,
bad
successe
or
the
Note
.
like
.
And
then
they
let
the
arrow
flye
,
light
where
it
will
,
sometimes
vpon
God
himselfe
,
(
for
he
that
curseth
his
lot
,
curseth
God
,
and
if
he
were
within
his
reach
,
he
would
surely
challenge
him
)
and
sometimes
vpon
men
,
nay
sometimes
vpon
the
senselesse
creature
it selfe
wherein
they
are
crossed
,
or
which
crosseth
them
,
by
the
side
wherof
,
they
wound
God
himselfe
.
Wheras
Iob
spake
not
foolishly
,
neither
charged
God
in
al
the
euil
that
befell
him
.
Iob
1
23.
And
Dauid
looked
vp
to
God
,
when
all
Ziglag
was
destroyed
by
enemies
,
2.
Sam.
16.
10.
and
in
Shemies
grosse
abusing
and
wronging
him
.
Let
such
behauiour
therefore
be
farre
from
vs
,
being
fitter
for
Heathens
or
Idolaters
.
But
besides
this
,
we
see
,
that
it
is
a
very
bad
thing
for
parents
and
gouernours
to
shew
ill
example
any
way
by
cursing
,
swearing
,
or
any
like
in
the
presence
of
children
or
other
.
For
that
greatly
aggrauateth
the
sinne
that
was
too
odious
of
it selfe
,
though
done
of
them
in
secret
.
As
all
open
sinnes
are
more
dangerous
then
couert
faults
,
because
of
the
extension
,
and
offensiue
example
;
so
no
examples
so
noysome
as
the
sin
of
parents
before
their
children
.
No
example
is
so
forcible
to
draw
,
both
because
nature
helpeth
the
conueiance
,
and
besides
,
causeth
the
childe
to
thinke
it
becommeth
him
to
resemble
his
parents
,
and
besides
it
giueth
hope
of
impunitie
.
And
yet
this
is
the
trade
and
way
which
most
teach
their
children
in
their
youth
,
to
the
end
they
may
be
ripe
and
masters
thereof
in
their
age
.
For
though
sinne
oft
doe
runne
in
a
wicked
blood
,
(
as
I
haue
said
before
,
chap.
12.
1.
)
yet
by
daily
practise
and
obseruation
children
are
more
rooted
in
their
parents
vices
by
imitation
.
The
like
(
if
not
worse
)
is
the
breaking
out
of
husbands
before
their
wiues
,
Masters
before
their
seruants
,
Magistrates
or
Ministers
before
their
subiects
and
people
:
these
examples
descend
and
soke
into
the
inferiours
farre
more
deeply
and
infecteously
,
(
I
say
not
then
good
examples
doe
profitably
)
but
more
then
from
equals
or
meaner
persons
.
Hereof
a
shew
was
that
of
Lameg
,
raging
and
playing
the
mad
man
before
his
two
Gen.
4.
23.
24.
wiues
.
How
shamefull
also
was
it
for
Saul
to
shew
such
wrath
and
reuenge
in
the
presence
of
Ionathan
?
For
a
parent
to
lye
,
raile
,
sweare
in
the
hearing
1.
Sam.
19.
1.
11.
&
1.
Sam.
20.
30.
33.
of
his
children
?
Nay
to
patronage
such
sinnes
in
their
presence
,
as
some
will
tell
their
young
ones
,
if
they
thought
they
would
proue
precise
seruers
of
God
,
they
would
neuer
giue
them
penny
:
what
is
this
,
but
to
spurre
them
to
that
which
the
strongest
bridle
can
hardly
keep
them
from
?
It
is
as
goodly
a
sight
,
as
Noahs
vncouering
himselfe
before
his
children
.
Oh
Gen.
9.
21.
men
thinke
,
their
children
can
spie
nothing
amisse
in
them
,
they
may
sin
by
authoritie
,
and
shall
they
stand
in
awe
of
their
children
?
No
,
stand
in
awe
of
God
,
and
then
your
children
shall
see
that
in
your
godly
speech
and
behauiour
,
mixed
with
sobrietie
,
that
shall
make
them
stand
in
such
awe
of
you
,
that
they
dare
not
disguise
themselues
before
you
,
or
behind
your
backes
;
which
else
no
terror
will
driue
them
from
,
though
seueritie
may
make
them
simper
and
dissemble
in
presence
.
And
this
I
adde
,
because
men
thinke
to
binde
beares
,
and
will
say
,
Though
I
doe
so
,
or
so
,
I
will
make
my
childe
doe
thus
and
otherwise
.
But
to
end
these
verses
with
the
other
point
,
wee
see
by
this
what
is
the
goodnesse
of
those
who
would
bee
taken
for
good
people
,
but
yet
are
not
guided
by
God
:
Euen
that
which
we
see
in
this
woman
;
and
that
is
,
cursing
going
with
blessing
:
and
so
it
is
with
the
most
;
in
taking
their
troubles
,
or
vpon
the
newes
and
hearesay
of
any
crosse
befalne
them
,
they
are
readie
to
curse
;
and
when
their
humour
is
serued
,
and
they
pleased
,
then
on
the
other
side
they
blesse
;
so
from
one
mouth
commeth
cursing
and
blessing
,
as
the
Apostle
speaketh
,
in
such
the
case
being
altered
.
If
an
affliction
meete
Iam.
3.
9.
with
them
,
they
could
finde
in
their
heart
to
charge
God
for
it
;
and
if
the
contrary
thing
befall
them
,
they
can
change
themselues
into
new
colours
,
and
as
if
they
had
not
abused
their
lippes
so
foully
,
they
fall
to
blessing
of
God
:
but
they
please
him
as
much
in
so
doing
,
as
in
the
other
;
so
that
,
as
such
blessing
with
the
tongue
bringeth
no
blessing
from
God
,
so
such
cursing
falleth
oft
vpon
themselues
and
theirs
,
who
sticke
not
in
their
rage
to
wish
and
call
for
it
vpon
others
,
who
shall
bee
free
from
the
curse
that
is
causelesse
,
neither
shall
it
come
neere
them
.
It
is
not
to
be
wondred
at
,
that
men
vnsetled
and
vnsauourie
should
runne
into
such
extreames
;
for
if
their
doings
were
laid
before
them
,
they
would
answere
for
themselues
without
blushing
,
that
they
doe
well
herein
.
When
we
see
sweete
seasons
(
say
they
)
and
good
haruests
,
and
all
to
our
liking
,
what
should
we
do
but
blesse
God
,
and
be
thankfull
?
Indeed
when
we
cannot
plough
the
ground
,
because
it
is
so
steely
with
droughts
,
nor
sow
by
reason
of
immoderate
wet
,
or
when
we
see
the
corne
and
grasse
come
to
his
perfection
,
then
to
be
in
hazard
by
weather
,
who
can
beare
it
or
behold
the
losse
and
destruction
of
the
creatures
without
griefe
?
No
,
it
is
true
,
if
there
be
no
more
then
corrupt
nature
in
thee
,
thou
wilt
finde
some
excuse
or
other
to
salue
thy
cursed
and
vngodly
doings
withall
.
But
if
grace
had
once
seasoned
thy
heart
,
or
purged
old
Adam
in
any
measure
out
of
thee
,
thou
shouldest
finde
no
such
distemper
of
affections
,
nor
inconstancie
in
thee
,
but
presently
thou
shouldest
take
thy selfe
in
the
manner
,
and
say
;
Oh
what
fountaine
is
this
which
sendeth
forth
bitter
and
sweete
out
of
me
?
shall
I
receiue
good
things
from
Gods
hand
Note
.
and
not
euill
?
shall
I
serue
him
for
aduantage
?
but
if
hee
touch
me
,
shall
I
then
curse
him
to
his
face
?
That
which
were
grosse
to
offer
to
a
base
man
shall
I
offer
to
God
,
to
count
him
my
friend
onely
then
when
hee
pleaseth
me
,
but
if
hee
crosse
me
neuer
so
little
,
then
to
count
none
so
great
an
enemie
?
I
abhorre
such
dealing
:
If
I
did
well
in
blessing
him
,
I
doe
shamefully
in
the
contrary
,
and
my
thanksgiuing
is
a
stinking
offering
in
Gods
nostrils
,
in
stead
of
a
sweete
sauour
:
for
God
hateth
a
man
of
a
double
tongue
,
as
well
as
a
double
heart
,
out
of
the
which
the
tongue
speaketh
.
And
if
men
would
by
such
qualities
as
these
,
learne
to
search
out
the
rest
,
(
for
these
goe
not
alone
)
and
by
all
laid
together
,
would
giue
iust
iudgement
vpon
themselues
and
trie
their
estate
;
they
should
make
good
vse
of
such
instructions
.
And
to
be
sure
the
lewd
and
prophane
neuer
heare
any
particular
sinne
reproued
,
to
purpose
,
till
it
driue
them
quite
out
of
conceit
with
themselues
Act.
2.
37.
for
the
superfluitie
of
euill
that
lurketh
in
them
,
and
the
world
of
woe
and
desolation
which
(
without
mercie
obtained
from
God
)
it
will
at
length
bring
vpon
them
.
Now
to
proceede
to
the
third
verse
:
The
woman
,
when
her
sonne
had
Vers.
3
,
4
,
5
,
6.
restored
the
siluer
,
answereth
him
,
that
she
had
dedicated
it
to
the
Lord
,
euen
for
her
sonne
to
make
a
molten
and
graued
Image
.
And
she
took
part
of
it
,
and
gaue
it
to
the
founder
,
and
hee
made
such
an
Image
as
she
desired
,
and
she
put
it
in
the
house
of
Micah
.
And
he
had
a
house
of
gods
,
and
made
with
the
rest
of
the
money
all
garments
and
ornaments
fit
for
a
Priest
,
signified
by
the
Ephod
,
the
vpper
garment
of
the
Priest
,
which
was
the
chiefe
;
and
when
all
other
things
fit
for
Idolatrie
were
prouided
,
then
he
brought
the
Images
,
which
are
here
called
Teraphim
,
into
the
house
of
his
gods
,
(
as
he
called
them
)
and
made
his
sonne
his
Priest
.
And
whereas
it
might
be
said
,
Was
all
this
abomination
done
in
Israel
?
how
could
that
be
?
It
is
answered
in
the
sixth
verse
,
as
the
reason
of
all
;
there
was
then
no
ordinary
Magistrate
in
the
land
to
see
good
order
,
and
put
downe
the
contrary
,
and
that
was
the
cause
.
Whereas
she
had
dedicated
the
money
to
the
Lord
,
all
that
heare
what
Doct.
vers
3.
4.
she
said
,
would
thinke
her
meaning
was
,
that
she
had
vowed
it
to
the
vse
of
the
Tabernacle
,
and
seruice
of
God
,
which
had
been
commendable
in
her
;
but
she
did
so
dedicate
it
,
to
the
making
of
an
Image
,
not
to
the
intent
to
worship
false
gods
,
but
the
true
God
,
euen
Iehouah
,
though
in
an
vnlawfull
manner
.
Whereby
wee
see
two
kindes
of
Idolatrie
haue
been
,
and
are
practised
in
the
world
:
one
,
when
a
strange
god
is
worshipped
,
or
made
for
that
end
:
another
,
when
the
true
God
is
worshipped
therein
,
but
not
in
such
manner
as
hee
hath
commanded
,
but
by
and
in
Images
,
or
some
other
way
that
men
haue
inuented
:
and
of
this
second
kinde
was
this
womans
sinne
.
So
when
an
Image
is
made
by
any
&
set
vp
,
to
bring
God
to
remembrance
,
we
must
vnderstand
,
that
although
they
doe
it
of
deuotion
,
intending
no
other
thing
then
to
worshippe
him
thereby
,
yet
all
such
doing
of
theirs
is
but
meere
ignorance
,
and
superstition
,
and
that
which
God
doth
vtterly
abhorre
.
Such
as
that
was
of
the
children
of
Israels
deuising
,
in
making
a
Calfe
to
worshippe
,
mentioned
in
Exodus
;
and
such
as
now
is
practised
in
Poperie
,
Exod
32.
4.
who
professe
when
an
Image
is
set
vp
before
them
,
they
pray
not
to
it
,
but
to
God
,
whether
it
bee
the
Crucifix
,
or
the
picture
of
the
Virgin
Mary
,
(
as
they
call
it
)
or
any
other
,
neither
worship
they
it
,
(
if
ye
will
beleeue
them
)
they
say
,
but
they
doe
so
,
to
put
them
in
minde
of
their
Sauiour
,
which
is
little
better
.
But
whatsoeuer
they
meane
or
intend
in
such
their
doings
,
their
worke
is
accepted
of
God
,
euen
as
this
womans
was
;
and
that
is
,
that
he
taketh
and
counteth
it
for
Idolatrie
.
But
let
vs
all
,
as
well
as
Idolaters
,
beware
that
we
offer
not
to
God
any
seruice
or
sacrifice
,
whereby
we
should
but
mocke
him
,
as
Micahs
mother
did
.
Whether
it
bee
will-worship
which
he
neuer
allowed
,
or
done
in
hypocrisie
,
which
he
detesteth
,
as
well
as
Idolatrie
most
of
all
condemned
:
but
let
vs
alwaies
be
guided
by
his
word
in
the
worship
which
we
offer
him
.
As
she
had
dedicated
the
whole
summe
of
the
money
to
the
Lord
,
which
2
she
tooke
againe
of
her
sonne
,
so
accordingly
she
put
to
the
founder
a
part
of
it
,
to
make
a
molten
Image
,
and
the
rest
of
the
eleuen
hundred
shekels
she
gaue
backe
to
her
sonne
for
the
like
vse
,
to
wit
,
for
the
maintenance
of
his
Idolatrie
.
The
which
doing
of
hers
(
seeing
she
was
so
franke
in
bestowing
,
and
yet
reaped
no
fruite
of
all
her
cost
)
doth
giue
iust
cause
of
wondring
,
and
lamenting
,
that
such
Idolaters
as
they
were
,
and
as
they
of
our
time
be
,
can
so
readily
lash
out
their
money
vpon
that
for
which
they
shall
neuer
be
the
better
,
(
for
in
vaine
doe
all
such
worship
God
)
and
yet
many
of
vs
are
Esay
55.
2.
so
slow
and
backward
to
lay
out
our
money
(
that
may
bee
well
spared
)
to
comfort
the
hearts
of
Gods
people
,
and
to
other
good
vses
,
when
wee
yet
may
reape
and
enioy
most
certaine
yea
and
that
vnspeakable
fruite
thereof
.
I
meane
when
we
beleeuing
that
we
are
beloued
of
God
,
do
shew
this
fruit
of
our
loue
and
thankfull
heart
to
him
againe
,
that
wee
maintaine
his
true
worship
with
our
goods
,
and
also
pitie
and
incourage
the
true
worshippers
of
him
,
I
meane
his
poore
members
,
as
he
requireth
,
of
which
poore
sort
he
might
haue
made
our selues
to
be
.
But
oh
,
it
grieueth
me
to
speake
it
,
that
for
such
good
vses
,
to
wit
,
for
the
refreshing
of
Gods
poore
Saints
,
and
the
furthering
of
the
true
preaching
of
the
Gospel
,
men
haue
so
small
deuotion
,
Iere
48.
10.
that
they
thinke
all
too
much
that
is
bestowed
that
way
.
But
they
shall
receiue
their
reward
accordingly
:
though
they
hold
the
truth
in
the
letter
,
as
long
as
they
serue
God
negligently
and
pinchingly
:
whereas
we
haue
learned
of
our
Sauiour
,
that
his
heauenly
father
is
not
honoured
of
vs
,
(
neither
Ioh.
15.
9.
then
shall
we
of
him
be
)
except
we
bring
foorth
much
fruite
.
And
because
in
the
entrance
vpon
this
chapter
I
referred
the
reader
to
this
place
,
as
a
fit
occasion
of
vrging
so
important
a
dutie
:
therfore
I
will
here
adde
somwhat
to
the
former
.
This
I
say
therefore
:
there
is
not
that
lauish
expence
and
needlesse
lashing
out
of
mens
money
in
some
kinds
through
the
land
(
God
be
thanked
)
which
hath
been
,
I
meane
in
bestowing
much
meate
&
drinke
vpon
idle
ones
,
and
gamesters
,
and
rogues
;
but
wherfore
is
it
spared
,
which
was
wont
to
bee
ill
spent
?
To
clothe
the
poore
naked
members
of
Christ
,
thinke
we
?
or
to
feed
their
hungrie
bellies
?
to
relieue
either
poore
students
in
the
Vniuersitie
,
or
Christian
poore
and
distressed
ones
in
the
countrey
,
or
any
other
good
way
?
This
were
a
good
change
indeed
,
and
a
wise
frugalitie
,
to
spare
from
the
wicked
and
vile
vses
,
to
the
making
of
friends
that
may
receiue
men
into
eternall
habitations
.
No
,
no
,
but
the
Popish
rout
spareth
for
the
maintenance
of
fugitiue
Iesuites
and
Seminaries
,
and
the
vpholding
of
the
Popes
kingdome
:
the
other
,
that
they
may
the
better
defray
the
great
charge
which
the
seruice
of
their
lusts
puts
them
to
,
I
meane
pride
of
life
,
the
lust
of
the
couetous
heart
,
and
vncleane
eye
,
all
which
neuer
so
swarmed
in
this
land
as
at
this
day
,
and
yet
neuer
so
great
and
generall
complaints
,
and
penurie
,
nor
so
many
and
daily
vses
of
reliefe
as
now
,
in
so
great
increase
of
pouertie
,
as
the
people
is
increased
.
Well
,
gorgeous
apparell
,
royall
feastings
,
costly
pleasures
,
great
summes
laid
vp
,
and
purchases
made
for
the
vse
of
posteritie
,
may
presently
giue
contentment
to
the
flesh
;
but
Note
.
when
the
Lord
shall
call
for
a
reckoning
,
these
expences
wil
not
be
allowed
,
nor
this
account
taken
for
currant
,
but
a
wofull
backe
reckoning
shall
bee
exacted
at
the
hands
of
these
euill
stewards
,
for
such
wasting
of
their
Masters
goods
.
And
that
pinching
and
niggardly
contribution
to
Christs
vse
,
being
laid
with
the
huge
summes
that
men
bestow
vpon
their
lusts
,
shall
be
an
inditement
sufficient
against
them
,
to
their
condemnation
.
Few
there
Matth.
25.
26.
are
alas
,
able
to
doe
any
thing
to
purpose
towards
the
easing
of
the
generall
burthen
:
and
therefore
that
among
those
few
,
the
most
should
want
an
heart
(
as
a
wofull
miser
confessed
vpon
his
death-bed
)
oh
how
lamentable
is
it
?
Till
better
prouision
be
made
by
the
Church
,
I
grant
t
is
no
easie
thing
to
be
brought
to
passe
(
most
men
being
so
wedded
to
the
penny
)
but
in
the
meane
time
let
vs
know
the
law
of
God
bindeth
all
his
people
,
that
as
they
are
freed
from
Ceremoniall
cost
in
sacrifices
,
Temple
and
the
like
,
so
the
Lord
Iesus
himselfe
hath
substituted
in
their
roome
his
poore
members
,
vndertaking
the
payment
of
all
which
they
take
vpon
his
score
,
to
the
infinite
aduantage
of
their
creditors
.
And
this
should
be
enough
to
perswade
them
that
be
not
desperatly
couetous
,
to
inlarge
themselues
in
mercie
and
loue
to
Christ
,
by
comforting
the
bowels
of
the
religious
poore
,
except
they
will
proclaime
that
if
Christ
himselfe
were
present
,
they
would
suffer
him
to
pine
and
starue
for
any
helpe
he
were
like
to
haue
from
them
,
when
yet
they
are
well
able
to
helpe
.
They
that
are
rich
in
good
workes
,
I
wish
them
the
true
fruite
of
their
practise
,
as
I
nothing
doubt
but
they
shall
enioy
it
,
euen
mercie
with
God
in
time
of
need
:
And
for
other
,
seeing
euery
penny
to
good
vse
commeth
so
hardly
off
with
the
most
of
them
,
I
aduise
them
to
take
a
better
course
with
themselues
against
their
owne
vncheerefulnes
,
by
a
solemne
setting
a
part
of
somewhat
,
as
the
Apostle
willeth
,
(
according
to
1.
Cor.
162.
their
abilitie
,
or
yeerely
receits
)
when
it
commeth
to
hand
,
for
the
seuerall
vses
,
which
by
their
owne
obseruation
,
or
the
information
of
others
,
they
shall
see
to
be
most
needfull
to
bestow
vpon
.
To
conclude
,
let
many
of
vs
Protestants
beware
,
that
the
bountie
of
many
carnall
or
Idolatrous
persons
,
rise
not
vp
in
iudgement
against
our
niggardlines
.
They
hauing
nothing
to
set
them
on
work
,
saue
ciuilitie
or
blind
deuotion
,
are
bountifull
to
others
,
and
yet
themselues
not
a
whit
the
betret
for
it
.
But
we
(
though
we
pretend
that
wee
haue
obtained
mercie
at
Gods
hand
,
which
should
set
vs
forward
to
shew
mercie
to
others
)
are
so
shut
vp
in
our selues
,
that
if
we
may
fare
wel
,
little
care
we
what
becomes
of
others
.
Let
vs
amend
,
by
being
wise
for
our
owne
good
,
in
shewing
mercie
,
and
that
with
cheerefulnes
.
But
I
proceed
in
this
first
part
of
the
Chapter
.
When
Micahs
mother
had
Vers.
4.
5.
caused
the
Image
to
be
grauen
,
and
then
couered
it
with
siluer
,
she
put
it
in
her
sonne
his
chappell
or
house
of
gods
,
(
for
he
had
such
a
place
,
as
we
haue
heard
,
where
hee
did
his
deuotion
)
and
furnished
it
with
such
manner
of
stuffe
,
as
with
Priests
garments
,
the
Ephod
,
and
other
ornaments
;
and
there
he
put
Teraphim
,
that
is
,
Images
which
he
made
with
the
rest
of
the
money
of
his
mothers
.
And
that
hee
might
want
nothing
for
the
purpose
within
his
owne
doores
,
he
made
his
owne
sonne
,
who
was
neither
of
the
order
of
Aaron
,
not
yet
of
the
tribe
of
Leui
,
(
who
onely
might
minister
before
the
Lord
)
yet
he
made
him
his
Priest
rather
then
he
would
want
one
.
And
in
deed
the
Priest
was
good
enough
for
the
seruice
he
was
put
to
,
both
being
abominable
.
In
this
mirror
we
may
behold
what
confusion
was
growne
after
the
good
gouernours
Ioshua
and
the
rest
were
dead
.
It
may
well
bee
said
in
the
second
chapter
of
this
booke
,
verse
10.
that
then
another
generation
arose
after
them
,
who
knew
not
the
Lord
,
but
serued
Idols
;
in
which
times
these
cursed
doings
of
Micah
and
his
mother
had
place
in
all
likelihood
,
as
in
the
entrance
of
the
chapter
I
haue
declared
.
So
that
we
see
how
it
was
there
and
then
,
when
the
people
declined
and
turned
away
from
the
religion
of
their
forefathers
,
and
when
the
times
grew
to
be
corrupted
,
we
see
what
shamefull
examples
there
arose
of
such
things
,
as
a
little
before
could
not
haue
been
abidden
;
among
whom
this
Micah
is
to
be
reckoned
,
who
was
alreadie
come
to
be
one
that
had
brought
strange
and
false
worshippe
into
his
house
,
and
was
fallen
farre
from
Ioshuas
practise
,
who
said
in
his
time
,
whatsoeuer
other
did
,
he
and
his
house
would
serue
the
Lord
.
And
let
it
teach
vs
(
if
we
be
wise
)
that
if
some
good
meanes
faile
among
vs
,
disorder
will
soone
winde
in
,
to
our
great
discomfort
.
Wherby
let
vs
be
warned
,
we
I
say
,
who
desire
to
please
God
in
the
vprightnes
of
Note
.
our
hearts
,
that
while
we
haue
the
light
,
we
walke
in
it
:
and
that
not
onely
we
do
so
,
while
the
light
is
among
vs
,
and
good
examples
remaine
to
incourage
vs
,
but
let
vs
then
,
euen
before
the
times
of
danger
come
,
strengthen
and
vnder
lay
our selues
in
such
wise
with
resolutions
and
purposes
daily
renued
so
to
continue
;
that
if
declinings
from
good
courses
arise
among
vs
in
our
daies
either
in
religion
or
manners
,
yet
we
may
abide
stedfast
in
both
,
and
turne
not
aside
with
the
vnstable
and
inconstant
multitude
,
and
those
that
degenerate
,
that
so
our
old
age
,
by
a
constant
walking
with
God
,
may
Note
.
be
crowned
with
honour
,
as
(
no
question
)
it
shall
by
so
doing
.
Wee
little
know
what
may
fall
out
to
be
done
,
yea
euen
of
vs
who
intend
against
all
euill
,
if
the
times
grow
corrupter
,
and
wax
worse
and
worse
,
except
we
make
faire
worke
before
hand
by
clinging
close
vnder
Gods
fauour
and
gouernment
.
And
although
by
Gods
mercie
wee
are
freed
from
the
greatest
yoke
of
bondage
,
I
meane
Idolatrie
;
yet
as
they
that
touch
pitch
,
cannot
chuse
but
be
defiled
,
so
they
who
haue
to
doe
,
and
conuerse
with
the
prophane
and
filthie
ones
of
the
world
,
where
they
may
doe
what
they
list
,
how
can
they
keepe
their
garments
vndefiled
?
I
meane
their
liues
vnstained
,
and
their
consciences
pure
and
good
?
Wee
haue
too
much
proofe
of
that
which
I
speake
,
in
our
owne
parts
of
the
countrey
,
how
many
of
good
hope
and
forwardnes
,
haue
by
bad
examples
,
yea
and
by
their
owne
declinings
in
the
middest
of
so
many
prouocations
,
been
brought
to
be
disguised
in
their
liues
most
shamefully
:
and
yet
I
am
certified
,
and
I
easily
beleeue
it
,
that
there
are
farre
worse
people
in
countries
further
off
.
But
to
goe
forward
,
in
that
it
is
said
,
that
he
being
but
a
priuate
man
,
had
2
yet
an
house
of
gods
,
and
all
furniture
for
the
same
,
(
of
which
point
I
spake
in
part
before
in
the
second
verse
)
we
may
see
in
what
base
things
men
take
their
delight
,
to
wit
,
in
such
as
doe
not
profit
them
,
(
as
the
Prophet
Esay
Esay
55.
2.
complaineth
)
yea
and
in
such
as
bring
great
hurt
and
annoiance
vnto
them
.
He
complaineth
in
his
time
thus
of
the
people
:
Wherefore
do
you
lay
out
your
siluer
,
and
not
for
bread
?
and
your
labour
without
being
satisfied
?
And
what
better
may
bee
said
of
the
most
in
these
times
?
but
if
they
bee
such
as
professe
any
religion
,
(
the
rest
are
(
I
confesse
)
further
off
from
God
then
they
)
how
is
their
care
and
cost
bestowed
,
with
their
labour
and
trauaile
,
but
vpon
the
false
worship
of
God
?
whether
we
regard
the
substance
,
it
is
with
a
great
many
Poperie
,
superstition
,
or
such
like
:
or
the
manner
of
it
,
it
is
lip-labour
,
and
hypocrisie
.
But
such
seruing
of
God
though
hee
abhorre
it
,
agreeth
well
with
their
prophane
humour
,
and
crosseth
not
their
carnall
corruptions
.
But
for
the
varietie
of
good
bookes
,
whereby
they
may
doe
themselues
much
good
in
deede
,
how
many
rich
men
be
at
cost
,
or
take
vp
their
delight
that
way
,
to
furnish
their
houses
with
such
precious
ornaments
,
as
Micah
filled
a
chappell
with
Idols
and
all
furniture
for
them
?
Is
there
not
(
thinke
we
)
good
incouragement
giuen
to
students
and
Preachers
,
to
set
Note
.
foorth
their
godly
labours
,
to
be
buried
in
the
dust
,
and
couered
with
cobwebs
,
and
to
lie
vnoccupied
?
But
to
leaue
them
,
and
to
come
to
men
of
meaner
estate
,
who
cannot
doe
much
that
way
,
in
being
at
cost
with
good
books
;
yet
what
pleasure
take
they
in
keeping
some
constant
course
in
seruing
of
God
,
by
praier
,
recording
such
good
instructions
as
they
haue
heard
in
publike
,
or
in
reading
good
bookes
of
smaller
price
,
which
they
may
easily
come
by
?
No
,
no
:
these
are
wearisome
and
vnwelcome
:
and
why
so
?
euen
to
the
end
that
they
may
trifle
out
their
precious
time
,
&
so
lose
their
part
in
the
happinesse
which
is
both
promised
by
God
,
and
preached
.
Furthermore
by
this
that
Micah
and
his
mother
,
being
both
Idolaters
,
had
trained
vp
his
sonne
after
the
same
manner
,
and
more
then
so
,
had
3
committed
another
great
sinne
,
to
wit
,
to
make
him
Priest
to
serue
in
his
house
of
Idols
,
contrary
to
Gods
commandement
in
a
double
respect
,
wee
may
see
the
heauie
estate
of
the
children
of
Idolaters
,
and
of
such
as
haue
no
acquaintance
with
God
,
whose
lot
is
for
the
most
part
,
to
be
trained
vp
(
poore
innocents
)
vnder
such
as
they
are
,
which
is
a
very
deuoting
them
to
the
diuell
.
Whereas
mens
posteritie
should
bee
through
their
many
generations
,
consecrated
to
God
and
his
seruice
,
as
Samuel
was
by
his
mother
;
1.
Sam.
1.
27.
and
Timothie
was
not
only
brought
vp
by
his
vertuous
mother
to
know
the
Scriptures
from
a
childe
,
but
he
had
also
his
grandmother
commended
by
2.
Tim.
1.
5.
Paul
for
her
religion
.
Whereas
they
who
are
Idolaters
,
or
wicked
in
their
life
,
depriue
their
children
of
their
due
,
I
meane
godly
education
,
and
as
much
as
in
them
lieth
,
corrupt
and
spoyle
them
betimes
.
To
teach
the
children
of
religious
parents
,
to
count
their
portion
great
,
when
they
see
that
by
submitting
themselues
to
the
godly
education
of
their
parents
,
they
in
so
doing
submit
themselues
to
God
also
,
and
please
him
in
the
same
,
wherein
they
please
them
.
And
for
the
other
,
they
receiue
their
deadly
wound
by
their
bad
bringing
vp
for
the
most
part
,
obseruing
the
superstitious
precepts
of
their
parents
,
as
of
Omry
,
or
beholding
their
bad
examples
and
abiding
in
their
religion
and
steps
,
(
for
so
they
must
doe
,
they
say
,
yea
and
wil
doe
,
as
their
fathers
did
)
euen
to
the
day
of
their
death
.
Now
touching
this
inormitie
of
making
a
common
man
a
Priest
,
it
was
as
monstrous
vnder
the
Law
,
as
if
in
our
time
a
man
of
occupation
without
gifts
should
boldly
take
vpon
him
to
discharge
the
Ministers
office
.
And
the
like
corruption
crept
in
when
Ieroboam
suffered
euery
base
person
to
thrust
himselfe
2.
Chro.
13.
9.
into
office
to
serue
at
Dan
and
Bethel
.
Of
which
more
God
willing
in
the
next
verses
.
In
the
meane
while
,
note
we
that
a
base
and
ragged
shift
will
serue
mens
turnes
,
for
fault
of
a
better
,
if
they
beset
to
commit
any
sin
which
is
for
their
profit
or
pleasure
,
or
the
satisfying
of
their
corrupt
affection
.
As
in
most
sinnes
we
see
it
verified
,
and
such
patcherie
well
becommeth
such
tradesmen
.
If
a
man
of
worship
be
addicted
to
his
pleasure
,
riot
,
gaming
,
vncleannes
,
or
the
like
,
t
is
a
base
and
vnseemly
companion
that
wil
not
serue
the
turne
with
him
for
a
need
,
rather
then
the
businesse
should
be
hindred
.
And
whereas
this
Micah
hauing
broken
the
maine
Commandement
which
concerned
the
substance
of
Gods
worship
,
made
no
bones
of
breaking
the
secondary
law
of
Ceremonie
,
touching
the
qualitie
of
the
person
who
was
to
minister
:
let
it
teach
vs
to
beware
how
we
pull
out
any
maine
stone
of
Gods
building
,
lest
therewith
wee
pull
it
downe
vpon
our
heads
,
and
many
smaller
with
it
out
of
the
building
.
The
reason
is
added
in
this
verse
,
why
such
strange
and
grosse
abuses
Vers.
6.
grew
vp
so
soone
after
good
order
in
the
daies
of
the
good
gouernours
Ioshua
and
the
rest
:
namely
,
for
that
now
there
were
no
such
in
the
daies
of
Micah
,
that
is
,
no
ordinary
Magistrate
,
for
so
the
word
is
taken
,
Gen.
36.
and
Gen.
36.
31.
therefore
euery
one
did
what
seemed
good
in
his
owne
eyes
.
And
this
sheweth
(
beside
that
which
I
haue
said
thereof
)
that
it
was
an
horrible
part
which
that
Micah
and
his
mother
wrought
.
Now
this
is
that
which
this
place
doth
doth
cleerely
shew
vs
,
and
giueth
occasion
to
be
noted
among
other
things
,
to
wit
,
what
confusion
groweth
when
good
gouernours
faile
and
are
wanting
:
of
which
I
haue
spoke
at
large
in
the
beginning
of
the
peoples
declining
after
the
death
of
Ioshua
,
in
the
second
and
the
Chapters
following
.
But
that
which
I
will
now
say
,
is
this
,
that
although
there
bee
Christian
Magistrates
,
yet
except
they
execute
the
lawes
carefully
and
conscionably
,
defending
the
good
,
for
which
end
they
are
set
in
place
,
and
pursue
the
vngodly
,
Rom.
13.
1.
without
partialitie
,
it
will
be
by
the
many
foule
inormities
which
may
lie
vnpunished
,
that
much
iniquitie
will
swarme
,
though
it
cannot
be
compared
to
the
hauing
of
none
.
And
what
the
people
will
then
doe
,
we
may
see
here
:
that
euery
one
doth
that
which
liketh
him
,
following
his
owne
minde
and
will
.
And
what
is
more
dangerous
then
so
to
do
?
Therfore
howsoeuer
it
bee
with
others
,
our
Sauiour
hath
taught
vs
to
deny
our
Matth
7.
21.
selues
,
to
haue
no
fellowship
with
the
vnfruitfull
workes
of
darknesse
,
and
to
renounce
our
owne
will
and
to
be
subiect
to
his
;
the
obeying
whereof
Ephes.
5.
11.
is
the
direct
way
to
happinesse
:
for
so
hee
teacheth
,
He
that
doth
the
will
Luke
9.
23.
of
my
father
which
is
in
heauen
,
he
shall
enter
into
the
kingdom
of
heauen
.
Matth.
5.
22.
THE
NINETIE
ONE
SERMON
ON
THE
XVII
.
CHAPTER
OF
THE
BOOKE
OF
IVDGES
.
The
second
part
of
the
Chapter
.
Vers.
7.
And
there
was
a
young
man
out
of
Bethlehem
Iuda
,
of
the
family
of
Iuda
who
was
a
Leuite
,
and
he
soiourned
there
.
8.
And
the
man
departed
out
of
the
citie
from
Bethlehem
Iuda
,
to
soiourne
where
he
could
finde
a
place
:
and
he
came
to
mount
Ephraim
to
the
house
of
Micah
,
as
he
iourneyed
.
9.
And
Micah
said
vnto
him
,
Whence
commest
thou
?
And
he
said
vnto
him
,
I
am
a
Leuite
of
Bethlehem
Iuda
,
and
I
goe
to
soiourne
where
I
may
finde
a
place
.
10.
And
Micah
said
vnto
him
,
Dwell
with
me
,
and
be
vnto
me
a
father
and
a
Priest
,
and
I
will
giue
thee
ten
shekels
of
siluer
by
the
yeere
,
and
a
sute
of
apparell
,
and
thy
victuals
.
So
the
Leuite
went
in
.
11.
And
the
Leuite
was
content
to
dwell
with
the
man
,
and
the
young
man
was
vnto
him
as
one
of
his
sonnes
.
12.
And
Micah
consecrated
the
Leuite
,
and
the
young
man
became
his
Priest
,
and
was
in
the
house
of
Micah
.
13.
Then
said
Micah
,
Now
know
I
that
the
Lord
will
doe
me
good
,
seeing
I
haue
a
Leuite
to
my
Priest
.
THis
second
part
of
the
Chapter
sheweth
that
this
Micah
The
summe
of
these
verses
.
hauing
brought
that
new
and
strange
worshippe
,
namely
Idolatrie
into
his
house
,
so
pleased
himselfe
therein
,
that
now
wanting
nothing
to
the
setting
of
his
new
trade
on
worke
but
a
worke
man
,
I
meane
a
Priest
;
now
(
I
say
)
he
tooke
the
opportunitie
offered
by
a
Leuite
,
who
sought
a
seruice
,
and
takes
and
entertaines
him
.
Before
he
was
content
(
as
we
heard
)
with
his
son
to
serue
for
a
Priest
,
though
none
might
be
by
the
law
,
but
such
as
came
of
Aaron
:
wherby
we
see
,
that
the
law
of
God
is
little
regarded
where
men
are
set
to
haue
their
owne
will
.
But
now
behold
,
accordingly
as
hee
wished
,
there
is
offered
him
a
Leuite
,
as
little
to
his
commendation
,
which
hee
much
better
liking
,
(
as
the
taking
of
his
sonne
before
for
that
businesse
)
and
him
he
took
,
and
therefore
receiued
him
into
his
house
,
neuer
examining
him
,
nor
prouing
him
by
inquiring
about
him
further
,
that
he
might
well
&
throughly
know
his
behauiour
,
but
makes
him
his
Priest
forthwith
,
applauding
himselfe
in
his
successe
,
and
reioycing
not
a
little
in
his
supposed
well
doing
.
But
first
in
these
two
verses
it
is
further
shewed
,
how
Micah
got
him
a
Vers.
7.
8.
Leuite
to
be
his
Priest
in
his
sonnes
roome
,
and
that
was
thus
:
This
young
man
Ionathan
,
who
is
here
described
by
the
place
where
hee
dwelt
,
and
the
familie
he
was
of
,
and
by
his
tribe
,
(
for
the
Leuites
were
scattered
,
through
all
their
tribes
,
in
their
dwellings
)
went
about
to
seeke
a
place
where
hee
might
stay
himselfe
,
hee
wanting
maintenance
,
and
(
as
it
fell
out
)
came
in
his
trauell
to
this
Micahs
house
,
and
by
that
meanes
hee
staied
and
abode
there
.
Where
first
wee
may
see
another
note
of
the
badnesse
of
the
times
which
then
were
;
in
that
the
Leuites
,
which
were
appointed
by
God
to
serue
in
the
Tabernacle
,
and
were
also
prouided
for
by
him
of
maintenance
(
of
whom
this
man
was
one
)
they
,
I
say
,
(
many
of
them
at
least
)
were
now
(
as
appeareth
by
him
)
left
destitute
of
both
.
So
this
man
had
neither
imployment
,
dwelling
,
nor
maintenance
,
but
went
about
to
seeke
them
all
.
By
this
we
see
,
when
it
goes
ill
with
the
Magistracie
,
that
it
goes
not
hard
Doct.
vers
7.
with
the
Common-wealth
onely
,
as
wee
haue
seene
in
part
,
but
with
the
Ministery
also
.
For
when
there
are
either
none
,
or
when
they
be
not
carefull
in
their
places
to
do
the
good
they
are
set
for
,
the
Ministerie
which
should
bring
foorth
many
children
to
God
,
maketh
his
house
but
a
barren
family
:
for
some
are
driuen
to
seeke
a
place
,
as
this
Leuite
did
,
which
is
a
very
base
and
vnmeete
thing
,
and
vnfit
for
those
that
are
to
serue
God
in
so
holy
a
calling
:
some
come
into
their
places
by
money
,
which
causeth
them
to
be
lesse
regarded
of
the
people
,
neither
do
the
most
of
them
any
good
among
them
:
although
they
haue
some
gifts
:
and
many
of
them
are
not
able
for
want
of
fitnesse
,
to
direct
the
people
aright
,
I
meane
soundly
and
plainly
,
vnto
true
happinesse
,
and
many
are
offensiue
by
their
scandalous
life
.
In
stead
of
all
these
,
and
many
other
abuses
,
good
gouernours
will
seeke
for
,
and
incourage
those
that
bee
worthie
onely
or
of
good
hope
,
and
prouide
that
they
may
preach
and
attend
on
their
charge
with
cheerefulnes
;
to
the
which
end
they
are
appointed
by
God
,
and
see
that
they
may
not
go
about
to
seeke
a
place
,
as
wandring
persons
;
whereas
they
who
are
best
backed
and
incouraged
,
doe
good
little
enough
.
And
as
the
Church
and
Common-wealth
are
knit
together
as
the
soule
and
body
into
one
,
so
that
they
(
like
enemies
)
laugh
and
weepe
,
fare
ill
and
well
together
,
as
two
in
one
ship
either
enioy
safetie
or
miscarrie
alike
;
so
ought
they
to
consent
and
accord
sweetly
together
,
for
the
preseruation
of
each
other
.
The
soule
we
see
followes
the
temper
of
the
body
:
and
the
body
is
as
much
affected
with
the
distemper
of
the
soule
,
neither
of
both
well
;
if
either
be
out
of
frame
.
And
it
is
as
true
,
that
seldome
that
Common-wealth
is
happy
,
wherein
the
Church
and
Ministerie
hangeth
downe
the
head
.
And
that
is
,
partly
by
the
prouidence
of
God
,
iustly
punishing
the
neglect
of
his
seruice
,
and
partly
by
a
naturall
reason
:
namely
,
because
the
light
of
knowledge
not
restraining
,
and
the
rule
of
conscience
not
gouerning
;
the
corrupt
nature
of
man
can
not
but
breake
square
,
to
commit
all
vnrighteousnesse
with
greedinesse
,
although
there
be
law
and
penaltie
to
keepe
men
in
awe
;
much
more
where
Anarchie
and
confusion
is
.
Therefore
let
the
Magistrate
backe
the
Minister
with
authoritie
,
and
by
the
sword
of
iustice
,
sharpen
the
edge
of
the
sword
of
the
word
,
that
it
be
not
despised
and
made
vnprofitable
;
and
let
the
Minister
requite
him
againe
,
in
forcible
perswading
the
conscience
,
and
working
vpon
the
soule
,
till
hee
haue
brought
mens
thoughts
into
subiection
to
God
,
so
that
they
neither
presume
to
despise
authoritie
,
nor
forbeare
to
transgresse
for
terror
so
much
,
as
for
Gods
sake
,
and
conscience
,
which
is
no
small
vantage
to
the
Magistrate
,
as
some
will
themselues
confesse
.
But
some
will
aske
perhaps
,
Why
?
what
confusion
was
there
in
this
,
that
the
Leuite
thus
trauailed
to
seeke
liuing
and
worke
?
Indeed
I
thinke
well
,
there
be
some
that
thinke
no
otherwise
of
the
Minister
then
of
another
tradesman
,
who
goes
about
the
countrey
to
enquire
for
worke
:
and
they
are
such
as
thinke
that
a
Minister
should
doe
like
Paul
,
that
is
,
worke
with
his
owne
hands
,
that
they
might
be
the
lesse
troubled
to
maintaine
him
.
But
to
leaue
such
Gargarites
,
I
answere
to
the
point
,
first
this
disorder
there
was
in
it
,
that
as
I
haue
said
,
the
Leuite
was
not
employed
(
if
he
had
been
worthie
)
in
the
priuate
instructing
of
the
people
,
and
the
publike
at
the
Alter
,
or
the
like
.
The
like
disorder
it
were
that
the
Minister
should
,
as
this
Leuite
,
goe
seeke
himselfe
a
place
;
it
is
sufficient
that
he
is
willing
to
giue
the
Church
an
account
of
the
gifts
which
God
hath
giuen
him
for
her
vse
,
(
being
demanded
lawfully
)
but
a
place
must
seeke
vp
him
,
(
and
not
he
it
)
and
approue
,
welcome
and
entertaine
him
in
the
best
manner
fit
for
the
well
discharging
and
executing
of
his
dutie
.
Such
as
call
themselues
,
let
them
shift
as
they
can
:
Gods
ordinance
they
haue
violated
,
if
discredit
,
discouragement
,
or
Note
.
ill
successe
befall
them
,
the
mends
is
in
their
owne
hands
.
If
God
had
sent
them
,
he
would
haue
seene
to
them
.
But
secondly
there
was
confusion
in
this
,
that
the
Leuite
was
compelled
to
runne
about
to
seek
reliefe
,
although
he
had
been
setled
.
For
what
a
shame
is
it
for
the
people
,
(
if
their
neglect
be
the
cause
)
or
for
a
Minister
(
if
prouided
for
)
that
he
forsakes
his
studie
,
publike
teaching
,
and
watching
ouer
the
people
,
and
roues
about
the
countrey
,
tendring
his
seruice
to
preach
here
and
there
among
strangers
for
money
,
as
some
base
straglers
doe
?
Whereas
the
Lord
hath
wisely
prouided
an
exemption
not
onely
from
rouing
,
but
euen
from
ordinary
domesticall
employments
,
buying
,
selling
commonly
,
marketting
also
and
traffique
in
the
world
,
and
all
to
the
end
that
he
may
be
wholly
taken
vp
in
the
worke
of
God
;
whereto
who
is
sufficient
?
as
the
Apostle
saith
.
But
2.
Cor.
2.
16.
wee
haue
them
that
are
sufficient
for
all
things
now
adaies
,
which
makes
them
sufficient
for
little
or
nothing
(
God
helpe
)
that
they
should
be
.
This
young
man
is
here
described
by
the
place
of
which
hee
was
,
to
wit
,
Doct
2.
vers.
7.
of
Bethlem
Iuda
,
as
being
borne
,
and
brought
vp
in
a
familie
there
:
as
also
by
his
stock
,
tribe
,
and
profession
,
that
he
was
a
Leuite
:
As
if
the
holy
Ghost
would
tell
vs
,
it
was
no
strange
thing
,
for
in
likelihood
there
were
in
other
places
that
went
wandring
vp
and
down
without
calling
,
and
maintenance
(
Leuites
I
meane
)
as
well
as
he
.
For
it
was
at
this
time
as
in
the
daies
of
Nehemiah
;
that
is
,
when
the
Leuites
had
not
that
sufficiencie
(
which
by
the
law
I
haue
before
shewed
they
ought
)
to
maintaine
them
,
they
went
(
by
Nehem
13.
10.
an
vnwelcome
necessitie
)
from
their
seruice
,
seeking
where
they
could
be
better
Notes, typically marginal, from the original text
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