The
first
Consideration
.
SECT.
I.
OF
this
profitable
Consideration
,
SECT.
II.
The
first
Iudgement
.
ANd
here
in
the
first
SECT.
IIII.
The
third
Iudgement
.
FOr
another
Misery
hath
ouer-taken
vs
.
And
as
a
Man
decayeth
two
wayes
,
either
by
debarring
foode
that
should
come
from
without
,
or
wasting
the
bloud
that
is
alreadie
within
,
so
doe
wee
decay
both
for
want
of
that
supply
which
Trade
might
return
,
and
by
the
wasting
of
that
which
is
returned
in
an
inward
Consumption
.
Whither
by
the
gaine
of
Transportation
,
or
the
practice
of
some
that
wish
well
to
our
pouertie
,
but
sure
I
am
by
Gods
permissiue
displeasure
,
the
Treasure
of
the
Land
is
abated
,
if
the
voyce
of
the
people
be
the
voyce
of
Truth
.
And
though
Disproportion
of
Trade
,
and
this
Scarsitie
be
some
Kin
,
yet
hath
this
more
kinred
besides
,
for
pouertie
comes
more
wayes
then
one
.
By
the
losse
of
this
bloud
the
Commonwealth
faynteth
,
and
the
limbs
therof
grow
feeble
.
Hospitalitie
dyeth
,
Almes
are
diminished
,
and
Neede
increasing
,
the
supply
of
Neede
decreaseth
.
Commerce
deceiueth
and
is
deceiued
,
and
euen
Honestie
it selfe
growes
like
Dishonestie
,
while
it
fayleth
to
performe
what
it
promised
,
because
another
promise
fayled
it
.
No
Trade
prospers
so
steadily
as
the
Trade
that
deuours
trades
;
for
the
scarsitie
of
Money
makes
a
plentie
of
Vsurers
;
their
hunger
deuouring
most
Money
,
when
least
is
to
be
gotten
.
A
strange
absurditie
,
that
Mony
should
bring
most
to
the
Lender
,
when
it
brings
least
to
the
Borrower
;
and
that
the
Rent
of
Money
should
bee
dearest
,
when
the
Rent
of
Land
is
cheapest
.
By
this
Meanes
pouertie
in
the
Body
Politick
,
is
like
pouertie
in
the
Body
Naturall
.
For
pouertie
in
both
breedes
store
of
Vermine
,
which
being
bred
of
pouertie
,
doe
increase
that
which
bred
them
.
And
while
Pouertie
by
the
mediation
of
Vsurie
increaseth
Pouertie
,
Vsurie
in
the
middle
of
these
two
Pouerties
growes
the
richer
by
both
of
them
.
A
Plague
begot
of
a
Plague
,
the
effect
of
an
old
Want
,
and
the
Cause
of
a
New
.
So
while
the
Dragons
giue
their
brests
to
their
young
ones
,
and
each
thing
releeueth
and
preserueth
his
Kind
,
Man
onely
is
cruell
to
his
owne
Flesh
,
and
enioyeth
the
Miseries
of
his
owne
Kind
;
he
releeueth
not
Want
,
but
releeues
him selfe
vpon
it
.
Yet
men
must
bee
mannerly
in
touching
this
Vice
,
for
else
they
will
amend
their
fault
with
a
worse
,
and
in
stead
of
a
leisurable
vndoing
by
lending
,
they
will
vndo
men
at
once
by
calling
in
suddenly
what
they
haue
Lent
.
And
so
from
the
vnmercifulnesse
of
an
ouer-cruell
Lending
,
they
fall
into
the
vnmercifulnesse
of
not
Lending
.
I
wish
they
could
finde
the
middle
way
betweene
hurting
by
lending
,
and
hurting
by
not
lending
,
which
perchance
might
bee
this
,
when
such
a
Rent
is
set
vpon
money
,
as
both
the
Borrower
and
Lender
might
be
able
to
thriue
.
For
this
I
thinke
is
the
golden
Meane
of
lending
in
Commerce
;
though
I
know
there
is
a
Lending
beyond
this
,
a
worke
of
Almes
and
Mercy
,
which
lends
to
the
Lord
in
the
poore
,
and
neither
lookes
for
lending
againe
in
exchange
,
nor
for
any
other
earthly
Reward
.
But
auoyding
those
Rocks
in
our
Sea
of
Miserie
▪
which
both
make
wrack
,
and
yet
seeme
to
entertayne
the
wracked
,
I
arriue
at
this
safe
and
true
Conclusion
;
That
if
the
increase
of
siluer
as
stones
,
was
recorded
as
a
blessing
in
Solomons
time
,
then
may
this
Want
be
taken
for
a
punishment
.
Yea
,
this
is
the
putting
of
money
into
a
broken
bag
which
the
Prophet
Haggai
SECT.
V.
The
fourth
Iudgement
.
FOr
to
vs
of
late
,
euen
the
Lawes
of
Heauen
,
haue
seemed
to
change
,
and
the
Couenant
with
Noah
from
pernicies
,
&c.
A
bitter
thing
is
the
barrennesse
of
the
Earth
,
and
the
destruction
of
Corne
,
now
flattering
vs
with
Hope
,
and
drawing
neere
to
the
Barne
.
A
bitter
thing
is
an
vnseasonable
Haruest
,
and
to
see
the
Husband-man
sighing
ouer
his
Labours
,
and
looking
vpon
them
as
vpon
vntimely
Births
.
Wee
looked
for
much
and
it
came
too
little
,
God
hath
blown
vpon
our
Labours
,
and
what
is
this
but
a
punishment
pronounced
by
the
mouth
of
the
Lord
of
Hosts
,
in
his
Prophet
?
For
many
other
Miseries
East
Indies
,
a
Massacre
in
the
West
;
most
lamentable
losses
in
the
Palatinate
;
Losses
by
Pirates
of
Ships
goods
and
Men
,
and
I
wis●…
with
those
Men
no
losses
of
Soules
.
But
I
desire
not
to
bee
ouer-large
or
vehement
in
expressing
our
Miseries
,
for
their
smart
of
it selfe
would
make
them
well
knowne
.
Onely
I
take
such
a
part
and
paterne
of
them
as
may
inforce
vpon
vs
an
acknowledgement
of
Gods
wrath
,
and
by
that
acknowledgement
set
our
feete
one
step
in
the
way
of
remouing
it
.
Else
we
are
like
Fooles
that
goe
laughing
to
the
Stocks
,
and
wee
call
for
Greater
strokes
by
not
feeling
the
Lesser
.
Let
vs
therefore
consider
these
Iudgements
,
vntill
wee
acknowledge
,
Paena
patient
is
,
ira
creditur
decernentis
.
The
paine
of
SECT.
VI.
The
vnseasonable
kind
of
curing
these
Iudgements
,
confuted
.
BVt
heere
the
Politician
giues
mee
the
stop
,
and
THE
SECOND
CONSIDERATION
.
Sect.
I.
THat
these
punishments
Moses
,
Iudges
and
Kings
is
a
Mirrour
of
this
Truth
,
the
wickednesse
of
Israel
being
attended
by
the
plagues
of
Israel
.
And
euen
this
Morall
doth
the
Prophet
Micah
giue
of
Israels
Mat
23.
37
the
Saints
after
the
Apostles
.
Christ
himselfe
hauing
spoken
of
the
bloudy
sinnes
of
Ierusalem
,
(
with
teares
)
doth
second
the
mention
of
their
bloudinesse
,
with
a
prediction
of
Cor.
11.
●…9
,
3●…
.
Iudgement
:
Behold
your
house
is
left
vnto
you
desolate
.
The
Apostle
Paul
saith
to
the
Corinthians
;
That
for
their
vnworthie
receiuing
some
of
them
were
sicke
,
and
some
were
dead
.
Yea
,
he
in●…ers
a
general
rule
,
That
not
iudging
ourselues
we
are
iudged
of
the
Lord
.
Saint
Iohn
in
the
Reuelation
,
&
confitendum
,
&c.
Wee
must
know
and
acknowledge
,
that
the
troublesome
desolation
of
this
pressure
,
which
hath
greatly
wasted
our
Flocke
,
and
yet
doth
waste
it
,
is
come
to
vs
according
to
our
sinnes
;
while
wee
treade
not
stedily
the
path
of
the
Lord
,
nor
keepe
his
heauenly
precepts
giuen
for
our
saluation
.
Ambrose
Gregorie
Nazianzene
,
Gregorie
Nyssene
:
When
Quia
sentio
poenam
,
recogito
culpam
.
Punishments
felt
,
bring
to
my
consideration
sinnes
committed
.
SECT.
II.
The
greatnesse
of
our
sinnes
amounts
to
a
proofe
that
Gods
wrath
is
vpon
vs
.
THus
wee
see
a
cloude
of
witnesses
confessing
Saint
Pauls
assertion
,
That
for
sinne
comes
the
wrath
of
God
vpon
the
children
of
disobedience
.
And
as
wee
see
that
the
wrath
of
God
commeth
for
sinnes
,
l●…t
vs
also
looke
vpon
our
sinnes
,
and
their
greatnesse
will
shew
them
to
bee
such
,
which
may
iustly
drawe
downe
the
wrath
of
God
.
To
reckon
all
our
sins
,
our
numberlesse
sinning
hath
made
it
almost
impossible
.
And
●…here
are
other
works
[
*
](A11075-e13180-b)
*
B●…lic
.
Dor.
lib.
1.
must
neither
lay
the
safety
of
your
conscience
vpon
the
credit
of
your
owne
conceits
,
nor
yet
of
other
mens
humours
how
great
Doctors
of
Diuinitie
soeuer
they
be
,
but
ye
must
onely
ground
it
vpon
expresse
Scripture
.
For
Conscience
not
grounded
vpon
sure
Knowledge
,
is
either
an
ignorant
fantasie
,
or
an
arrogant
vanitie
.
]
And
,
if
conscience
not
surely
grounded
be
an
ignorant
fantasie
or
an
arrogant
vanitie
,
then
what
is
an
Oath
issuing
from
such
a
conscience
,
but
the
fruit
of
an
ignorant
fantasie
or
an
arrogant
vanitie
?
A
second
Sinne
.
SECT.
III.
Drunkennesse
.
ANother
lothsome
Sin
of
this
Land
,
that
calleth
for
wrath
,
is
beastly
Drunkennesse
;
yea
,
it
is
a
wrong
to
beasts
to
call
it
their
sinne
,
for
generally
they
are
sober
.
And
if
the
Swine
be
drunke
,
who
is
the
Drunkards
embleme
,
it
is
by
Mans
acquaintance
,
for
I
neuer
heard
of
a
wilde
Boare
that
was
drunke
.
Cyprian
,
Contentus
sit
frugalioribus
sed
innocent
thus
ci●…s
,
let
●…im
be
content
with
a
more
sparing
but
a
guiltlesse
maintenance
.
So
may
I
say
of
that
Scarsitie
that
brings
forth
Sobrietie
,
that
a
sober
Scarsitie
is
better
then
a
drunken
Plenty
.
Yet
were
it
best
of
al
if
we
could
both
begg
and
obtayne
(
and
by
begging
we
may
obtayne
)
the
grace
of
Sobriety
.
Then
should
wee
practise
Vertue
out
of
a
loue
of
Vertue
,
and
should
not
neede
a
constraint
by
Scarsitie
.
Then
God
would
bee
pleased
while
our
Sobrietie
is
voluntarie
,
and
we
should
be
blessed
while
a
needlesse
Scarsitie
would
be
turned
into
Plentie
.
But
if
we
will
needes
continue
our
sinnes
,
let
vs
look
for
continuance
of
wrath
,
it
being
farre
better
that
a
Man
should
bee
miserable
then
drunken
,
and
most
iust
that
he
that
is
drunke
should
be
miserable
.
A
man
of
God
(
saith
Huntingdon
)
fore-told
great
cap.
16.
haue
elswhere
allowed
this
sinne
,
to
which
I
remit
him
that
would
see
more
cause
to
bee
sober
,
which
vpon
the
matter
is
nothing
else
but
to
see
reasons
to
preserue
Reason
,
then
which
nothing
is
more
reasonable
A
third
Sinne
.
SECT.
IIII.
Vnthankfulnesse
.
THere
are
yet
many
sinnes
full
of
horrour
and
danger
,
And
among
them
there
is
one
as
fearefull
and
dangerous
as
the
rest
,
and
that
is
Vnthankfulnesse
.
But
there
are
so
many
sinnes
between
that
and
the
Physitian
,
that
[
*
](A11075-e13440-b)
*
Art
of
Hap.
part.
3.
cap.
6.
large
I
haue
shewed
.
A
fourth
Sinne
.
SECT.
V.
Deceitfulnesse
of
Trade
.
ANother
great
sinne
of
Ibid.
ver.
7.
And
with
an
oath
condemned
to
bee
punished
.
of
Iacob
,
surely
I
will
neuer
forget
any
of
their
works
.
Shall
not
the
Land
tremble
for
this
,
and
euerie
one
mourne
that
dwelleth
therein
?
I
will
turne
your
Feasts
into
Mourning
,
and
all
your
Songs
into
Lamentation
,
and
I
will
bring
vp
sackcloth
vpon
all
loynes
,
and
baldnesse
vpon
euerie
head
,
and
I
will
make
it
as
the
mourning
of
an
onely
sonne
,
and
the
end
thereof
as
a
bitter
day
.
Neither
let
euerie
man
looke
for
this
sinne
in
others
but
in
himselfe
,
for
few
there
bee
that
in
dealings
doe
not
worke
vpon
the
ignorance
or
need
of
the
buyer
or
borrower
.
Neither
hath
this
sinne
gone
without
attendance
of
an
immediate
punishment
,
for
I
haue
heard
a
A
fifth
Sinne
.
SECT.
VI.
Carnall
and
vnnaturall
Filthinesse
.
THere
is
another
sinne
which
I
would
willingly
passe
by
,
but
that
the
wrath
of
God
doth
not
vse
to
passe
by
it
.
In
regard
of
the
filth
of
it
,
a
man
can
hardly
speake
of
it
,
and
in
regard
of
the
wrath
of
it
,
a
man
may
not
hold
his
peace
.
This
wrestling
of
thoughts
Epiphanius
expresseth
,
when
hee
writes
against
the
Gnosticks
.
He
is
pained
in
speaking
,
and
pained
in
not
speaking
;
if
hee
speake
he
feares
to
discouer
the
face
of
a
Basiliske
,
which
may
rather
bring
death
then
amendment
.
If
hee
speakes
not
he
feares
the
Curse
,
Cursed
is
hee
that
knowes
a
murther
and
doth
not
reueale
it
.
And
it
may
bee
(
sayes
he
)
some
Bern.
Sup.
Cant.
Serm.
66.
and
Ser.
de
co●…uersione
ad
●…ler
.
cap.
29.
Numb.
25.
1.
2.
Rom.
1.
23.
24.
the
man
,
all
other
gifts
are
presents
of
Lust
and
gifts
of
the
Diuell
,
the
first
peruerter
of
Nature
,
and
a
destroyer
of
the
Creation
as
soone
as
it
was
borne
.
These
sinnes
of
filthinesse
were
wont
to
bee
the
fruits
of
Romish
Chastitie
,
and
I
wish
that
Romish
Loue
haue
not
brought
with
it
Romish
Lust
,
for
wee
see
that
spirituall
and
corporall
filthinesse
are
oft
tyed
together
;
Israell
whoring
with
Moab
fell
to
Moabs
Idols
,
and
the
Gentiles
turning
Gods
glory
to
Idols
fell
to
abominable
filthinesse
.
But
let
vs
remember
that
carnall
filthiness
is
a
sinne
that
hath
cast
out
the
Ier.
5.
9
,
10.
Amorites
,
and
burnt
the
Sod●…mites
,
and
brought
vengeance
on
the
Israelies
,
and
how
may
wee
escape
the
punishment
of
this
sin
,
when
so
many
for
this
sinne
haue
beene
punished
?
The
same
God
and
the
same
sinne
▪
and
why
not
the
same
wrath
?
Who
hath
giuen
vs
a
Patent
of
priuiledge
from
Gods
generall
Law
,
but
he
onely
who
is
a
Lyar
from
the
beginning
,
and
told
our
first
Parents
,
they
should
not
die
at
all
,
when
his
whole
dri●…
was
to
make
them
to
die
euen
by
a
beliefe
of
not-dying
.
So
doth
hee
deale
with
vs
still
,
hee
shewes
vs
the
fairenesse
of
sinne
,
but
hides
the
miserie
that
attends
it
,
hee
affirmes
the
pleasure
and
denies
the
torment
,
hee
sheweth
vs
the
Bayte
and
hideth
the
Hooke
.
But
let
euery
soule
A
sixth
Sinne
.
SECT.
VII
.
Declination
to
profanenesse
.
THere
is
yet
another
Sin
that
calleth
for
Iudgements
,
and
it
is
a
declination
from
Religion
to
profanenesse
.
The
ordinarie
meanes
which
Christ
hath
left
to
maintayne
the
life
of
Religion
is
the
Word
and
sacraments
by
the
dispensation
of
his
Ministers
.
Now
this
Word
and
Sacraments
,
and
the
Ministers
that
dispense
them
,
for
the
due
performance
of
this
work
must
haue
a
fit
maintenance
,
a
fit
time
,
and
a
fit
place
.
If
The
●…lds
.
Proclamation
forbidding
pastimes
on
that
day
.
And
therein
this
is
remarkable
,
that
it
agrees
almost
in
words
with
the
Decrees
of
ancient
Emperours
,
cited
A
seuenth
Sinne
.
SECT.
VIII
.
Back-sliding
to
Idolatrie
.
I
Might
here
adde
as
grieuous
a
Sinne
;
a
backsliding
to
Idolatrie
,
but
that
the
falling
of
some
is
ouercome
by
the
strong
constancy
of
many
.
It
is
comfortable
to
heare
,
that
the
blasts
of
Superstition
haue
beene
to
so
many
like
the
winde
to
a
Traueller
,
that
makes
him
to
binde
his
loose
garment
the
faster
.
A
first
wretched
absurditie
.
SECT.
IX
.
Apostasie
from
the
spirituall
worship
of
God
vnto
Idolatrie
.
A
First
is
that
mayn
and
capitall
point
of
Apostasie
,
The
turning
vnto
dumbe
Idolls
from
the
liuing
God
.
For
if
Paul
make
compared
with
de
Eccles.
Trium
.
lib.
2.
cap.
5.
Act
7.
and
Bellarminc
himselfe
prooueth
against
himselfe
.
Yea
,
which
is
more
,
euen
the
things
themselues
may
be
turned
into
Idols
,
for
so
the
Starres
of
Heauen
were
turned
into
Idols
by
the
Israelites
,
and
the
Licaonians
would
haue
made
Idols
of
the
Apostles
themselues
.
The
meaning
therefore
of
the
Apostle
is
manifestly
this
,
That
an
Idoll
is
not
at
all
that
thing
for
which
it
is
worshipped
;
or
in
regard
of
that
Godhead
which
by
worship
is
attributed
to
it
,
it
is
nothing
in
the
world
.
This
interpretation
doth
Gregorie
de
Valentia
,
amending
the
nicenesse
of
some
,
in
this
point
plainly
confesseth
,
that
he
giues
diuine
worship
to
the
Image
of
Christ
.
And
Azorius
Alexander
,
Th.
Aquinas
,
Cardinall
Cajetan
,
Bona●…enture
,
Marsilius
,
Almayne
,
Carthusianus
,
Capreolus
,
and
others
.
These
hold
that
the
Image
of
Christ
is
to
be
worshipped
with
Latria
.
And
Latria
,
by
Bellarmines
owne
testimonie
,
Now
,
if
these
great
Doctors
maintayne
sdolatrie
,
what
shall
the
blinde
Multitude
doe
but
stumble
,
at
Ionas
Aurelianensis
hath
out
Catholicorum
&c.
None
of
the
ancient
Catholikes
did
beleeue
that
Images
were
to
bee
worshipped
.
But
now
this
error
by
growing
is
made
so
manifest
,
that
it
is
come
neere
to
Idolatrie
,
or
the
Heresie
of
the
Anthropomorphites
,
men
worshipping
Images
,
and
putting
their
trust
in
them
.
So
we
see
how
it
was
in
the
time
before
him
;
the
Fathers
generally
denyed
worship
to
Images
.
But
Claudius
Taurnie●…sis
,
saith
,
That
when
hee
came
to
his
Bishoprick
in
Italie
,
he
found
his
Churches
full
of
accursed
Images
,
&
that
men
did
worship
them
,
neither
doth
his
Aduersarie
Ionas
denie
it
in
his
answer
,
but
acknowledgeth
it
to
be
lamentable
,
Largissimis
fidelium
lachrymis
lugendum
&
plorandum
.
And
now
for
these
last
times
,
wee
see
before
,
how
Idolatrie
hath
beene
improoued
by
the
writings
of
many
Doctors
;
wee
haue
seene
with
our
eyes
how
it
hath
beene
increased
by
a
mightie
stock
of
miracles
tyed
to
many
of
them
;
and
we
see
no
reformation
by
the
Pope
,
but
rather
an
approbation
,
by
his
●…cribes
and
Inquisitors
.
Accordingly
,
a
good
Authour
of
ours
shewes
out
of
Authours
of
theirs
,
That
a
A
second
dangerous
Absurditie
.
SECT.
X.
Partaking
of
a
Religion
laden
with
bloud
.
ANother
grosse
absurditie
and
step
into
Miserie
,
is
the
entring
into
a
Religion
laden
with
bloud
,
euen
the
bloud
of
the
Prophets
and
Saints
,
and
those
which
are
slaine
vpon
earth
.
When
a
Murtherer
is
conuinced
of
some
cruell
blood-shed
,
who
would
infect
himselfe
with
his
guilt
,
and
take
part
to
himselfe
of
a
Murtherers
guilt
and
punishment
?
But
in
this
purple
Congregation
,
is
the
bloud
of
many
thousands
;
yea
,
the
bloud
of
E.
Dig.
Knight
.
Amb.
Rook.
Esquire
.
to
the
foulest
Treason
vpon
Earth
,
hath
this
Religion
peruerted
the
fairest
dispositions
.
And
howsoeuer
the
fact
being
by
Gods
mercy
defeated
,
now
it
is
stiled
by
some
the
deed
of
desperate
and
forlorne
persons
(
for
such
facts
Non
laudantur
nisi
peracta
)
yet
these
men
neither
in
estate
nor
disposition
were
such
,
but
in
both
eminent
;
and
I
pittie
much
that
euer
it
should
come
to
passe
,
that
sweet
dispositions
should
bee
made
cruell
by
any
thing
called
Religion
.
But
as
pittifull
as
it
is
,
yet
true
it
is
,
That
a
Popish
proselite
,
being
transplanted
by
a
Iesuite
,
doth
too
often
proue
a
stocke
on
which
Murther
and
Crueltie
is
grafted
.
Let
vs
therefore
feare
the
Communion
of
this
bloudie
Citie
,
lest
wee
get
a
Communion
of
their
bloudinesse
,
which
if
we
doe
,
let
vs
looke
for
a
communion
of
their
plagues
,
let
vs
expect
a
part
in
all
the
vengeance
belonging
to
innumerable
Murthers
.
Then
may
wee
feare
that
the
bloud
of
former
dayes
shed
in
this
Realme
,
will
light
vpon
vs
,
when
wee
partake
with
the
Doctrine
that
shed
it
.
If
the
Son
see
Ier.
36
26.
and
38.
5.
Ier.
22.
17.
cuts
Ieremies
Roll
,
and
casts
him
into
Prison
,
when
Iehoiakin
is
full
of
bloud
and
violence
,
A
third
Dangerous
Follie.
SECT.
XI
.
To
runne
from
God
preseruing
,
vnto
God
destroying
.
A
Third
dangerous
Absurditie
,
is
to
forsake
the
Religion
wherein
God
hath
giuen
vs
miraculous
deliuerances
,
and
to
runne
to
that
Religion
which
in
the
same
deliuerances
of
vs
,
God
hath
blasted
with
fatall
ouerthrowes
.
This
was
Neither
hath
God
alone
And
now
let
this
great
SECT.
XII
.
Some
markes
of
Antichrist
discouered
by
witnesses
,
not
to
be
refused
by
Antichrist
.
ANtichristus
veniens
ipsas
Antichrist
when
hee
comes
,
shall
bee
powerfull
with
the
Princes
of
this
world
;
and
raging
with
a
two-fold
wickednesse
,
endeauours
to
bow
the
hearts
of
men
to
him
,
both
by
emissarie
Preachers
,
and
by
incensed
Princes
.
Quale
illud
tempus
persecutionis
How
great
a
persecution
will
that
bee
,
when
some
shall
rage
with
words
,
and
some
with
swords
,
to
ouerthrow
the
godlinesse
of
the
Faithfull
?
For
what
man
,
though
he
were
but
weake
,
would
not
despise
the
teeth
of
this
Leuiathan
,
if
the
terror
of
secular
powers
did
not
fortifie
them
.
Bene
eundem
Antichristum
Wel
did
the
Psalmist
describe
the
same
Antichrist
,
saying
:
Vnder
his
tongue
is
labour
and
mischiefe
;
he
sitteth
in
ambush
with
the
rich
in
secret
places
.
For
by
peruerse
doctrine
labour
and
mischiefe
is
vnder
his
tongue
.
By
the
shew
of
miracles
,
he
sitteth
in
ambush
.
By
the
glorie
of
secular
Power
,
he
sits
with
the
rich
in
secret
places
.
And
because
hee
vseth
both
the
deceit
of
miracles
,
and
worldly
power
,
he
is
said
to
sit
both
in
secret
places
and
with
the
rich
.
Praedicatores
Antichristi
Mor.
lib.
33.
26.
where
he
shewes
that
miracles
must
be
tryed
like
mony
.
quomodo
veram
numismatis
qualitatem
tenent
,
qui
in
his
quae
agunt
intentionis
rectae
vim
nesciunt
quia
per
haec
non
coelestem
patriam
,
sed
culmen
gloriae
temporalis
exquirunt
?
Quomodo
à
monetae
figura
non
discrepant
qui
ab
omni
pietate
iustorum
iustos
persequendo
discordant
?
Quomodo
in
se
integritatis
pondus
ostendunt
qui
non
solum
humilitatis
perfectionem
,
sed
neque
ipsam
primam
eius
januam
contigerunt
?
Hinc
ergo
hinc
electi
cognoscant
quomodo
●…orum
signa
despiciant
,
&c.
How
can
the
Preachers
of
Antichrist
haue
the
qualitie
of
currant
mony
,
who
in
their
actions
haue
not
the
power
of
a
right
intention
;
since
by
them
they
doe
not
seeke
the
heauenly
Countrey
,
but
the
top
of
temporall
glorie
.
And
how
doe
they
not
differ
from
the
Image
of
true
coyne
,
who
by
persecuting
the
Righteous
,
differ
from
all
godlinesse
of
the
righteous
?
How
doe
they
shew
the
weight
of
soundnesse
,
when
they
attayne
not
the
perfection
of
humilitie
;
yea
,
they
haue
not
touched
her
first
and
vttermost
Gate
?
Hence
,
hence
then
let
the
Elect
know
,
how
they
may
despise
their
miracles
,
&c.
Sicut
incarnata
Veritas
in
praedicatione
sua
,
pauperes
,
idiotas
&
simplices
elegit
,
sic
è
contrario
damnatus
ille
homo
,
quem
in
fine
mundi
Apostata
Angelus
assumit
,
ad
praedicandam
falsitatem
suam
,
astutos
ac
duplices
atque
buius
mundi
scientiam
habentes
electurus
est
.
As
the
incarnate
Truth
,
in
his
preaching
chose
poore
,
vnlearned
,
and
simple
men
;
so
on
the
contrarie
,
that
Man
of
perdition
,
whom
the
Apostata-Angell
shall
put
on
in
the
end
of
the
World
,
to
preach
his
false-hood
,
shall
choose
craftie
and
double-hearted
men
,
and
such
as
shall
bee
skilfull
in
worldly
policie
.
In
fine
Mundi
Satan
hominem
ingrediens
quem
sacra
Scriptura
Antichristum
appellat
,
tanta
elatione
extollitur
,
tanta
virtute
principatur
,
tantis
signis
&
prodigijs
in
sanctitatis
ostensione
eleuatur
,
vt
argui
ab
homine
eius
facta
non
valeant
,
quia
cum
potestate
terroris
,
adiungit
etiam
signa
ostensae
sanctitatis
.
In
the
end
of
the
world
Satan
entring
into
the
Man
,
whom
the
holy
Scripture
calleth
Antichrist
,
is
lifted
vp
with
so
great
pride
,
doth
reigne
with
so
great
power
,
is
exalted
in
the
shew
of
holinesse
by
so
great
signes
and
wonders
,
that
his
deeds
may
not
be
reproued
by
any
man
;
because
with
terrifying
power
,
he
conioyneth
the
signes
of
seeming
holinesse
.
Tu
quid
Christo
vniuersalis
What
wilt
thou
answere
in
the
triall
of
the
last
●…udgement
,
vnto
Christ
the
Head
of
the
holy
vniuersall
Church
,
who
wouldest
bring
all
his
members
into
subiection
to
thee
by
the
Title
of
Vniuersall
?
I
pray
thee
,
who
is
herein
set
before
thee
to
be
imitated
,
but
he
that
despising
the
Legions
of
Angels
,
which
were
placed
in
fellowship
with
him
,
stroue
to
ascend
into
a
Top
of
Singularitie
,
that
hee
might
appeare
to
bee
vnder
none
,
and
to
bee
alone
aboue
all
.
Ego
fidenter
dico
,
quia
I
say
confidently
,
that
whosoeuer
doth
call
him selfe
Vniuersall
Bishop
,
or
desires
to
bee
so
called
,
by
his
pride
,
he
is
a
fore-runner
of
Antichrist
,
because
by
pride
hee
lifts
himselfe
vp
aboue
the
rest
.
Let
Saint
Hierome
before
him
in
time
,
but
below
him
in
Ecclesiasticall
dignitie
,
speake
a
little
after
him
.
Tantum
vt
Romanum
Imperium
It
remaynes
that
the
Romane
Empire
which
now
commandeth
all
Nations
,
bee
taken
out
of
the
way
,
and
then
Antichrist
shall
come
;
a
Fountaine
of
Wickednesse
.
And
that
you
may
see
what
is
become
of
the
Romane
Empire
,
let
Bellarmine
though
a
Cardinall
,
yet
lesse
then
a
Saint
,
speake
after
Hierome
.
Annon
Gothi
,
Vandali
,
Haue
not
the
Goths
,
Vandals
,
Hunnes
,
Lombards
,
brought
the
Empire
of
Rome
almost
to
nothing
?
Latini
non
amplius
regnant
The
Latines
doe
no
longer
Reigne
ouer
the
whole
world
,
but
●…e
Turkes
are
they
which
may
bee
said
most
truely
to
reigne
;
and
among
vs
,
the
Spaniards
and
French-men
,
not
the
Latines
.
Let
a
Iesuite
and
no
Cardinall
attend
a
Cardinall
and
no
Iesuite
.
Romanus
Pontifex
vtriusque
The
Pope
of
Rome
hath
receiued
the
Keyes
of
both
Kingdomes
;
the
Earthly
and
the
Heauenly
.
An
eighth
Sinne
.
SECT.
XIII
.
Monstrousnesse
of
Apparell
,
&c.
ANother
sinne
which
presents
an
vgly
sight
to
the
face
of
Heauen
,
is
Monstrousnesse
of
Apparell
.
Monstrous
it
is
euen
in
the
ordinarie
sense
of
the
word
.
For
,
when
wee
see
a
thing
excessiue
in
measure
or
extraordinarie
in
shape
,
wee
account
it
a
Monster
.
So
the
Poet
describing
a
Monster
,
he
doth
it
principally
by
these
two
Epithits
,
Informe
&
ingens
,
Huge
and
vnshapely
.
Either
of
these
sticke
as
fast
to
our
Fashionists
,
and
therefore
A
second
kind
of
monstrousnesse
Hunting
don
speakes
,
That
the
vanitie
of
mens
mindes
should
expresse
it selfe
in
the
strangenesse
of
Apparell
,
these
are
the
times
wherein
as
wee
haue
committed
the
sin
,
why
should
wee
not
expect
our
deserued
punishment
.
Our
Ancestors
were
wise
in
seeking
I
must
stop
my selfe
from
running
on
in
a
boundlesse
waste
of
sinne
,
for
sinne
is
almost
boundlesse
and
giues
mee
no
stop
.
And
SECT.
XIIII
.
BVt
before
I
passe
to
a
farther
Consideration
,
I
must
needs
meet
with
an
ill
custome
of
the
Vulgar
.
When
Miseries
are
vpon
them
,
they
haue
commonly
mutinous
and
tumultuous
thoughts
;
and
from
thence
issue
their
censures
of
gouernment
,
their
out-cry
for
want
of
Lawes
,
or
want
of
keeping
them
.
In
this
is
a
fault
,
and
I
desire
they
may
know
it
.
For
whither
their
censure
beetrue
or
false
,
they
are
in
either
to
be
blamed
.
If
it
be
false
,
an
apparant
falshod
is
an
apparent
fault
,
and
therfore
needs
not
to
bee
proued
.
But
if
it
be
true
,
they
are
to
blame
in
the
vn-due
effects
that
issue
from
it
.
For
besides
that
,
Mutinie
is
an
ill
remedie
of
Miserie
,
the
greatest
Miserie
being
a
bad
helpe
of
the
lesser
,
they
are
to
blame
in
this
,
That
they
looke
so
farre
from
them
,
and
aboue
them
,
for
the
finding
and
amending
of
faults
,
which
they
should
haue
done
most
aptly
at
home
.
For
if
sinnes
be
the
radicall
cause
of
Miseries
,
then
it
is
also
the
Cause
of
the
Causes
of
Miserie
.
So
,
if
faults
in
gouernment
bee
the
causes
of
Miserie
,
sinne
may
be
thought
to
be
the
cause
of
those
Causes
.
Accordingly
Salomon
saith
,
sinnes
,
humiliation
for
sin
,
and
iustifying
of
God
in
his
punishments
for
sinne
,
hee
will
then
remember
his
Couenant
with
their
Fathers
.
By
Ezekiel
he
telleth
Caldees
,
Syrians
,
Moabites
,
and
Ammonites
against
him
;
yea
,
hee
sent
them
against
Iudah
to
destroy
it
.
Thus
wee
see
that
Repentance
for
sinne
preserueth
a
Kingdome
,
though
taynted
with
crimson
and
crying
sinnes
,
but
the
same
Kingdome
returning
from
Repentance
vnto
sinnes
,
and
by
new
sins
resembling
the
old
,
beareth
the
burthen
in
a
fearefull
destruction
both
of
the
new
and
the
old
.
Neither
hath
the
mercie
of
God
extended
it selfe
onely
to
the
penitence
of
the
Iewes
,
and
the
Children
of
the
Couenant
,
but
euen
to
Nineueh
,
a
Citie
of
the
Heathen
,
and
strangers
to
the
Common-wealth
of
Israel
.
Yea
,
by
fact
hee
there
approueth
what
by
word
elswhere
Gentiles
,
Nineueh
,
Tyrus
and
Sidon
,
yea
Brittaine
it selfe
,
hath
an
assured
interest
in
this
promise
of
God
;
If
wee
repent
of
the
euill
of
our
doings
,
God
will
certainly
repent
of
the
euill
of
SECT.
II.
The
summe
of
the
premisses
cast
vp
,
ariseth
to
a
perfect
Medicine
of
our
Miseries
.
NOw
if
this
foure-fold
Consideration
of
Gods
Iudgements
hath
discouered
to
vs
these
Truths
,
that
the
wrath
of
God
and
the
punishments
of
that
Wrath
are
vpon
vs
,
That
this
Wrath
and
punishmens
are
vpon
vs
for
our
sinnes
.
That
these
Punishments
Ita
fit
But
as
the
former
truths
Ioel
2.
●…2
.
Such
a
one
is
in
Ioel
,
vpon
which
God
promiseth
to
take
pitie
on
his
people
.
found
then
that
in
Ioel
;
Turne
vnto
mee
,
sayth
the
Lord
,
with
all
your
heart
,
with
fasting
,
with
weeping
,
and
with
mourning
.
And
Rent
your
hearts
and
not
your
garments
,
and
turne
vnto
the
Lord
your
God
:
for
he
is
gracious
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
,
and
repenteth
him
of
the
euill
.
And
the
manner
of
the
Fast
hee
describeth
,
Blow
the
Trumpet
in
Sion
,
sanctifie
a
Fast
,
call
a
solemne
Assemblie
;
Gather
the
People
:
sanctifie
the
Congregation
:
assemble
the
Elders
:
gather
the
Children
,
and
those
that
sucke
the
breasts
:
let
the
Bride-groome
goe
forth
out
of
his
Chamber
,
and
the
Bride
out
of
her
Closet
.
Let
the
Priests
,
the
Ministers
of
the
Lord
weepe
betweene
the
Porch
and
the
Altar
,
and
let
them
say
;
Spare
thy
People
,
O
Lord
,
and
giue
not
thine
heritage
to
reproach
;
that
the
Heathen
should
rule
ouer
them
,
wherefore
should
they
say
among
the
people
,
Where
is
their
God
?
Then
will
the
Lord
be
iealous
for
his
Land
,
and
pitie
his
People
.
This
is
the
Repentance
which
God
telleth
vs
is
acceptable
,
Let
vs
therefore
consider
it
,
doe
it
,
and
bee
confident
of
acceptation
.
SECT.
III.
Sound
Repentance
is
found
to
haue
in
it
.
First
,
A
confession
of
sins
.
ANd
if
wee
will
by
the
direction
of
this
place
,
ioyntly
with
others
take
a
view
of
the
mayne
parts
of
Repentance
,
wee
shall
especially
discouer
these
.
Wee
must
confesse
our
iniquities
,
confessing
wee
must
loath
them
,
and
bewayle
them
,
and
loathing
and
lamenting
wee
must
turne
to
the
contrarie
Righteousnesse
,
and
to
this
wee
must
ioyne
vehement
inuocation
.
Wee
may
well
confesse
our
sinnes
in
Repenting
them
,
for
we
haue
confessed
them
in
acting
them
:
Our
sinnes
with
Sodome
were
not
hid
in
the
doing
,
let
them
not
with
Adam
be
hid
in
the
curing
.
Yea
,
those
that
are
more
secret
,
God
by
punishments
hath
now
publikely
proclaymed
,
As
in
Absolons
open
Incest
,
Dauids
secret
Adulterie
was
punished
.
Wherefore
,
if
wee
had
not
shame
to
doe
that
sinne
by
which
God
was
offended
,
and
wee
are
punished
;
Let
vs
not
take
shame
to
tell
what
wee
haue
done
by
a
confession
,
wherin
God
is
appeased
and
wee
are
eased
.
Shame
properly
belongs
to
sin
done
,
though
denied
,
but
shame
belongs
not
to
sin
vndone
,
though
confessed
.
And
surely
,
what
by
corruption
hath
beene
done
,
by
repentance
is
vndone
.
In
confessing
our
sins
,
we
accuse
our
sinnes
rightly
as
the
causes
of
our
punishments
,
and
wee
glorifie
God
clearing
him
and
his
Iustice
in
punishing
.
This
SECT.
IIII.
Secondly
,
a
detestation
of
sin
:
and
from
thence
a
reuenge
on
our selues
for
doing
that
which
we
detest
.
TO
this
Confession
of
sinnes
,
should
bee
ioyned
a
Detestation
of
the
sinnes
confessed
.
Wee
must
detest
the
sinnes
that
wee
haue
done
,
and
our selues
for
doing
them
,
and
out
of
this
detestation
must
arise
an
anger
,
yea
,
a
resolution
of
reuenge
against
our selues
.
That
our
sinnes
may
appeare
loath
some
,
we
need
no
more
but
in
one
view
to
looke
vpon
them
,
and
look
vpon
Gods
Law
,
and
the
puritie
of
the
one
will
shew
vs
plainly
the
filthinesse
of
the
other
.
And
if
we
cannot
well
discerne
the
vglinesse
of
our
sinnes
,
Let
vs
view
the
shapes
which
the
seruants
of
God
haue
drawn
of
them
,
whereof
some
models
are
giuen
in
this
Treatise
,
and
else
where
[
*
](A11075-e18560-b)
*
Diseases
of
the
time
,
&c.
enlarged
.
Surely
,
there
is
nothing
more
vgly
then
a
sinner
.
For
the
face
and
character
of
his
Creation
is
like
a
face
whose
parts
are
either
scratched
away
,
turned
vpside
downe
,
or
couered
with
most
lothsome
corruption
.
This
vgly
deformitie
Ezek.
16.
Againe
,
A
sinfull
Land
is
compared
to
the
bodie
of
a
Man
from
the
head
to
the
●…oot
turned
into
one
scab
or
sore
;
so
that
sinners
are
as
vgly
as
a
Man
Secum
reputat
&
considerat
To
day
,
and
by
the
Light
of
the
Spirit
which
is
the
Day-starre
of
our
life
;
behold
,
the
vglinesse
of
our
sinnes
,
and
by
seeing
them
put
away
both
them
and
their
terror
.
Let
vs
not
deferre
this
serious
businesse
to
the
Night
of
Death
,
wherein
men
cannot
well
worke
,
and
wherein
vgly
sights
doe
vsually
most
affright
vs
.
But
let
vs
in
our
liues
with
Iehoshua
put
off
the
rags
of
our
filthinesse
,
and
with
the
inuited
Guests
put
on
the
wedding
Garment
,
that
when
the
Bridegroome
calls
,
wee
may
haue
no
other
businesse
,
but
to
enter
with
him
to
his
eternall
Ioyes
.
SECT.
V.
Anger
and
Reuenge
,
the
true
issues
of
Detestation
of
sinne
.
ANaturall
and
kindly
issue
of
this
detestation
of
sinne
,
is
an
anger
or
indignation
with
our
sins
,
and
our selues
for
sinning
.
The
penitent
sinner
is
at
odds
with
himselfe
for
his
sinnes
;
yea
he
,
hateth
himselfe
,
and
from
this
Indignation
,
ariseth
a
desire
of
Reuenge
vpon
himselfe
for
sinning
.
A
commendable
wrath
and
an
excellent
reuenge
.
He
confesseth
himselfe
(
Non
paenam
fed
vitam
promittit
)
he
doth
not
promise
a
punishment
but
life
;
hee
receiues
a
woman
confessing
her
wounds
,
and
sends
her
away
whole
.
And
againe
,
Non
in
fletibus
nostris
,
non
in
actibus
nostris
,
Ez●…k
.
〈◊〉
.
7.
sed
in
Aduocati
nostri
allegatione
confidamus
,
Let
vs
not
trust
in
our
teares
,
nor
our
workes
,
but
in
the
Mediation
of
our
Aduocate
.
Let
vs
therefore
bee
humbled
by
outward
humiliation
,
thereby
to
clense
our
filthinesse
,
but
not
trust
in
it
as
a
satisfaction
that
merits
forgiuenesse
.
This
were
in
humbling
not
to
bee
humble
,
but
to
be
proud
vpon
our
humbling
.
Againe
,
in
humiliation
euery
one
that
is
weake
may
haue
respect
to
his
weaknesse
.
Ne
dùm
hostem
oppugn●…t
ciuem
perimant
,
But
let
men
take
heed
,
that
herein
their
fauour
of
themselues
bee
caused
by
the
weaknesse
of
their
bodies
,
and
not
by
the
weaknesse
of
their
anger
against
sinne
;
In
good
SECT.
VI.
A
clearing
of
the
doctrine
of
Humiliation
.
BVt
here
by
the
way
,
I
desire
to
preuent
Error
,
and
to
put
Truth
in
the
stead
of
it
,
in
this
Doctrine
of
Humiliation
.
To
this
end
I
would
shew
how
God
comes
to
bee
pleased
with
Man
,
by
these
exercises
of
reuenge
vpon
sinne
in
our
bodies
.
So
that
the
lib.
3
cap.
7.
shewed
,
in
sinnes
there
is
guilt
and
a
blot
;
The
soule
is
thereby
guiltie
,
&
thereby
filthy
.
Now
,
God
hath
so
ordered
it
,
that
the
taking
away
of
the
filth
should
goe
with
the
taking
away
of
the
guilt
,
and
therefore
Christs
iustifying
bloud
is
giuen
vs
by
the
sanctifying
Spirit
,
&
with
the
taking
away
of
the
filth
,
the
taking
away
of
the
guilt
is
conioyned
.
The
Parable
of
Christ
,
with
some
likenesse
,
and
some
difference
,
may
make
it
more
cleare
to
lower
capacities
.
The
Father
hath
two
Sonnes
,
and
the
yonger
cals
for
his
portion
and
spends
it
;
yea
,
hee
makes
a
debt
beyond
it
,
and
sets
it
on
his
Fathers
Account
.
Afterward
,
he
is
sorry
for
his
prodigalitie
,
he
returns
to
his
fathers
house
,
and
there
desires
his
elder
brother
to
mediate
for
him
.
The
Brother
intreates
the
Father
,
he
offers
payment
of
the
debt
,
only
he
intreats
mercy
and
pardon
for
his
Brother
.
The
Father
lookes
aswell
for
amendment
,
as
for
satisfaction
,
and
wil
not
accept
this
elder
Sonnes
satisfaction
,
vntill
he
be
assured
of
his
younger
Sonnes
penitence
and
conuersion
.
To
testifie
this
,
it
appeares
to
the
father
that
he
hateth
his
former
life
,
because
he
hateth
himselfe
for
it
,
and
out
of
that
hatred
hee
punisheth
himselfe
with
fasting
,
lying
on
the
ground
,
and
humbling
himselfe
to
an
equalitie
with
seruants
.
Vpon
this
penitent
humiliation
,
his
brothers
satisfaction
is
accepted
.
It
is
the
elder
brother
that
satisfies
,
but
the
penitence
of
the
yonger
makes
him
capable
of
that
satisfaction
.
So
after
our
sins
,
Christs
bloud
is
still
the
propitiation
of
our
sinnes
,
but
by
serious
penitence
(
the
fruit
of
his
mortifying
Spirit
,
&
wherof
these
exercises
of
humiliation
are
fruits
)
that
propitiation
is
made
ours
,
and
is
receiued
for
vs
.
This
is
no
new
Truth
,
but
hath
been
anciently
known
and
approued
.
Poenitens
anima
SECT.
VII
.
A
third
part
of
Repentance
,
Turning
from
Sinne
vnto
the
contrarie
Righteousnesse
.
TO
the
detestation
of
sinne
,
and
reuenge
on
our selues
for
sinning
,
must
inseparably
and
principally
bee
ioyned
a
conuersion
from
sinne
vnto
Righteousnesse
.
This
●…rning
is
that
which
sanctifies
our
confession
,
our
detestation
,
sorrow
and
humiliation
,
without
which
all
other
actions
or
passions
of
Repentance
are
but
dead
ceremonies
;
bodies
without
soules
:
for
,
turning
is
the
very
life
of
them
all
.
Then
onely
doe
the
punishments
for
sinne
take
their
leaue
of
vs
,
when
wee
are
thus
turned
from
sinne
.
For
,
this
turning
sets
our
soules
in
ioynt
againe
,
which
sinne
had
displaced
;
yea
,
hauing
set
vs
in
tune
within
our selues
,
it
tuneth
vs
also
at
once
to
our
Maker
;
And
when
wee
are
in
Harmonie
with
our
Maker
,
and
in
Harmonie
within
our selues
,
then
followes
a
sweet
Harmonie
Nullus
id
quod
peccatum
confessio
peccati
professio
desinendi
est
.
When
we
haue
confessed
our
sinnes
,
wee
are
bound
to
forsake
them
,
because
the
confession
of
sinne
is
a
profession
of
forsaking
sinne
.
SECT.
VIII
.
This
turning
from
sinne
to
be
done
,
First
,
In
our selues
.
NOw
toward
the
forsaking
of
sinne
,
let
vs
obserue
this
order
;
first
,
to
forsake
sinne
our selues
,
and
next
to
draw
others
to
forsake
it
.
First
,
let
euery
man
according
to
the
King
of
Nineuehs
proclamation
,
put
away
the
euill
that
is
in
his
owne
hands
.
Let
vs
first
be
turned
our selues
,
and
put
away
the
beames
which
are
in
our
owne
eyes
.
Let
euery
man
sit
in
Iudgement
on
himselfe
,
and
take
a
suruey
of
his
life
,
and
examine
by
what
sinnes
hee
hath
offended
,
and
from
those
very
sinnes
let
him
turne
with
full
purpose
of
heart
neuer
to
doe
them
againe
.
Let
there
be
a
solemne
hatred
,
a●…
dissention
;
yea
,
an
vtter
separation
betweene
our
soules
and
our
sinnes
;
and
let
vs
cast
them
out
as
garments
that
carrie
in
them
the
infection
of
the
plague
;
yea
,
of
all
Gods
plagues
and
punishments
.
As
we
would
shut
out
Pouertie
,
Anguish
,
death
,
and
Hell
it selfe
,
so
let
vs
shut
out
our
sins
;
for
our
sins
bring
in
all
these
with
them
inseparably
attending
them
.
And
when
we
see
,
feel
or
heare
of
any
of
those
punishments
which
are
now
vpon
vs
,
or
may
heereafter
SECT.
IX
.
Secondly
,
Wee
should
procure
others
to
turne
from
their
sinnes
.
NEither
must
wee
moue
our selues
only
to
confesse
,
detest
,
and
forsake
sinnes
;
but
we
must
endeuour
to
draw
others
also
to
the
same
duties
of
Repentance
.
There
is
among
vs
a
Natural
communion
,
a
Politicke
Chro.
20.
3.
to
pull
one
another
out
of
the
fire
of
Gods
Indignation
.
If
you
aske
where
this
should
begin
,
I
will
tell
you
where
it
hath
begun
.
When
a
generall
Danger
threatned
Iudah
,
Iehosaphat
the
King
of
Iudah
feared
,
and
set
himselfe
to
seeke
the
Lord
,
and
proclaimed
a
Fast
throughout
all
Iudah
.
When
Iosiah
heard
but
the
threatnings
of
God
against
sinnes
,
and
knew
that
those
sinnes
were
committed
,
to
which
those
threatnings
did
belong
,
the
King
stood
in
his
place
,
&
made
a
Couenant
before
the
Lord
,
to
walke
after
the
Lord
,
and
to
keepe
his
Iudah
.
Ezekiel
SECT.
X.
To
Repentance
must
be
ioyned
vehement
Prayer
.
LAstly
,
to
our
Repentance
let
vs
ioyne
vndenyable
prayer
.
I
call
it
vndenyable
,
because
it
was
neuer
knowne
that
prayer
ioyned
to
Repentance
was
denyed
.
Therefore
in
Ioel
,
Luxt●…
Io●…annis
vocen●…
▪
Ioh.
3.
Then
is
the
hart
confident
in
prayer
when
it
hath
not
the
checke
of
a
wicked
life
,
but
good
works
doe
accompany