THE
ONLY
REMEDIE
.
AFTER
a
terrible
Tempest
,
The
punishment
which
I
spake
of
,
is
the
Pestilence
which
almost
deuoured
our
chiefest
Citie
,
and
with
the
Sickenes
of
the
Head
,
the
Body
of
this
Land
was
also
distempered
.
I
doubt
not
but
some
that
haue
forgotten
it
,
will
bee
almost
angry
to
haue
it
remembred
;
but
it
were
better
to
haue
a
profitable
remembrance
of
the
same
Plague
,
than
to
haue
a
reuengefull
remembrance
by
another
.
It
is
the
forgetfulnesse
of
Gods
old
Chastisements
that
makes
vs
so
soone
to
haue
need
of
new
ones
,
&c.
If
this
Counsell
had
bin
followed
,
I
verily
beleeue
,
the
Old
might
haue
beene
a
preseruatiue
against
the
New
,
and
God
hauing
attained
his
End
by
the
former
,
hee
would
haue
saued
the
latter
.
And
if
we
consider
how
it
was
staied
,
wee
may
well
thinke
,
that
the
same
Repentance
and
Humiliation
may
preuent
a
Plague
,
which
can
stop
it
when
it
is
come
.
But
this
is
the
miserie
,
that
though
nothing
in
the
world
is
more
weighty
than
the
word
of
God
,
and
those
admonitions
which
are
raised
from
that
word
,
yet
there
is
nothing
in
the
world
more
lightly
esteemed
,
by
sensual
,
carnall
and
foolish
mankind
.
Yea
the
folly
of
mankinde
,
which
sets
her
owne
colours
on
the
wisedome
of
God
,
makes
such
monitions
to
look
like
folly
:
and
so
Lot
telling
his
sonnes
in
law
of
the
iudgement
of
God
ready
to
light
on
Sodome
for
her
sinnes
,
But
though
the
counsell
of
God
,
hath
beene
heretofore
neglected
,
and
wee
haue
bin
too
carelesse
of
warnings
,
to
our
losse
and
harme
;
yet
euen
by
these
losses
let
vs
learne
to
bee
more
carefull
hereafter
.
By
the
chastisments
of
Gods
wrath
that
are
past
,
let
vs
learne
to
flie
from
the
vengeance
to
come
.
So
shall
a
light
arise
to
vs
in
the
midst
of
darknesse
,
yea
the
darkenesse
it selfe
shall
become
to
vs
a
meanes
of
light
,
while
by
chastisements
wee
learne
that
which
freeth
vs
from
chastisements
.
So
shall
the
words
and
warnings
of
God
sent
by
his
Messengers
,
bee
turned
to
our
health
and
safetie
,
whereas
being
despised
they
adde
more
to
our
sinnes
,
and
so
to
our
punishments
.
For
where
Gods
word
doth
not
quicken
,
there
it
doth
kill
;
being
still
either
a
quickening
word
,
or
a
killing
letter
.
And
as
fire
,
that
which
it
doth
not
purifie
by
melting
,
it
doth
commonly
consume
by
burning
;
so
the
word
of
God
,
whom
it
doth
not
clense
by
melting
in
Repentance
,
it
doth
lay
hold
on
to
fret
and
consume
vnto
ruine
and
destruction
.
2.
But
if
we
hearken
to
the
warnings
of
God
,
The
Lord
God
of
their
Fathers
sent
to
them
by
his
messengers
,
rising
vp
betimes
and
sending
them
,
because
hee
had
compassion
on
his
people
.
Neither
hath
he
compassion
on
that
people
only
,
but
in
this
point
of
goodnesse
,
God
who
is
a
God
of
the
Iewes
,
is
a
God
of
the
Gentiles
also
.
To
the
Niniuites
a
Prophet
was
sent
to
giue
them
notice
of
a
destruction
approching
toward
them
.
And
Nebuchadnezzar
being
yet
a
man
,
was
foretold
of
his
being
a
beast
,
that
hee
might
breake
off
his
sins
by
righteousnesse
,
and
his
iniquities
by
mercy
.
Neither
hath
he
left
these
parts
of
the
world
,
without
testimonies
of
his
goodnesse
;
for
euen
the
ends
of
the
earth
haue
seene
the
saluation
of
God
.
Surely
the
men
of
this
Nation
haue
Prophets
of
their
owne
,
that
haue
spoken
to
them
,
in
the
word
of
the
Lord
,
and
from
thence
haue
both
piped
forth
the
mercies
of
God
,
and
mourned
forth
his
iudgements
.
And
if
wee
looke
vp
to
former
Ages
,
and
beleeue
the
Records
which
wee
reade
of
those
times
,
we
may
reade
of
Gildas
,
that
forewarned
the
Brittons
of
their
destruction
by
the
Saxons
.
And
I
haue
heretofore
remembred
that
Record
which
speaketh
of
a
man
of
God
,
in
oyle
of
Scorp
.
that
named
the
sinnes
of
the
Saxons
,
Camerarius
▪
in
his
Historicall
Meditations
,
Of
Drunkennesse
and
the
euils
that
come
thereby
.
This
chapter
he
begins
with
the
loathsome
story
of
a
Gentleman
neere
Norimberg
,
who
at
his
marriage
,
caused
a
prize
of
Drunkennesse
to
bee
played
.
For
hee
propounded
a
reward
,
for
him
that
could
best
deserue
that
Woe
,
Such
detestable
,
and
drunken
trickes
are
not
to
bee
tolerated
in
a
well-gouerned
State
or
Kingdome
,
much
lesse
among
those
that
are
called
Christians
:
and
it
is
greatly
to
bee
feared
,
they
will
draw
downe
a
sudden
destruction
vpon
Germany
.
Behold
their
sinne
pointed
out
to
them
,
and
a
iudgement
attending
at
the
heeles
of
their
sinne
.
And
O
that
they
had
known
the
things
which
belong
to
their
peace
,
&
that
their
sinne
had
not
beene
so
rooted
in
the
people
,
that
the
people
it selfe
must
be
rooted
vp
,
to
pull
vp
that
sin
by
the
rootes
.
For
so
stands
the
case
,
when
the
people
&
the
sinne
are
so
knit
together
that
the
one
will
not
part
from
the
other
.
Though
Israel
had
sinned
,
yet
Iudah
should
not
haue
transgressed
.
Though
the
ignorance
of
Poperie
might
haue
fostered
such
a
sin
;
they
that
are
drunke
,
are
drunke
in
the
night
:
yet
the
light
of
the
Gospell
should
haue
shamed
it
out
of
sight
:
for
they
that
walke
in
the
day
,
should
walk
decently
;
not
as
fooles
,
but
wisely
.
And
as
no
man
that
doth
euill
commeth
to
the
light
,
so
no
man
that
commeth
to
the
light
should
do
euill
,
because
the
light
discouereth
and
reproueth
his
euill
:
And
how
can
the
Light
look
vpon
this
euill
,
but
it
must
needes
reproue
it
?
An
euill
to
which
the
Gospell
of
Light
is
most
contrarie
,
as
the
increasing
of
light
is
to
the
diminishing
of
light
;
as
the
lifting
vp
of
a
man
into
the
station
of
Saints
and
Angels
,
is
to
the
debasing
of
a
man
below
the
state
of
brutish
beasts
.
A
state
wherein
a
man
is
neyther
good
for
God
,
for
the
Common-wealth
,
for
his
family
,
for
his
soule
,
for
this
world
;
but
only
for
hell
.
But
if
there
bee
yet
anie
of
those
beasts
,
that
after
the
Lion
hath
roared
in
the
Thunder
of
warre
,
are
not
yet
affraid
to
continue
in
this
sinne
,
I
pray
God
to
awake
them
by
his
spirit
,
which
only
openeth
the
eare
to
heare
,
what
God
speaketh
to
the
Churches
,
in
the
Language
of
his
Chastisements
.
And
being
awaked
,
I
pray
that
they
may
take
this
sinne
for
which
this
great
Tempest
is
vpon
them
,
and
cast
it
into
the
Sea
:
For
then
the
storme
may
cease
,
and
the
Guilt
of
sinne
,
with
the
sin
it selfe
,
may
be
buried
in
the
Sea
.
For
God
retaineth
not
his
Anger
for
euer
,
because
hee
delighteth
in
Mercy
.
Hee
will
turne
againe
,
and
haue
compassion
on
them
:
Hee
will
subdue
their
Iniquities
and
cast
all
their
sinnes
into
the
Depths
of
the
Sea
.
And
now
to
shut
vp
this
point
of
Gods
mercifull
Dispensation
,
in
forewarning
men
of
Euils
to
come
;
It
is
so
manifest
,
that
they
who
searce
acknowledge
the
cause
,
yet
confesse
the
effect
.
The
great
Achitophell
of
these
latter
times
,
that
makes
little
oddes
betweene
God
and
Nature
,
Intelligences
&
Angels
,
Southsayers
and
Saints
,
yet
hee
acknowledgeeth
,
that
by-Saints
as
well
as
by
Soothsayers
,
such
warnings
are
giuen
.
And
when
you
heare
him
speake
,
imagine
you
heard
the
Diuell
confessing
Christ
.
His
words
are
these
:
Discourse
vpon
T.
Liuy
,
lib.
1.
cap.
56.
I
know
not
whence
it
commeth
,
but
it
is
euidently
seene
,
both
in
ancient
and
moderne
stories
,
that
there
neuer
commeth
destruction
,
desolation
,
or
any
other
grieuous
Harme
,
vpon
a
City
or
Countrie
,
but
there
are
(
)
holy
Personages
to
whom
it
is
reuealed
long
before
.
3.
But
if
it
bee
replyed
,
Amend
your
wayes
,
and
your
doings
,
and
obey
the
voyce
of
the
Lord
your
God
,
and
the
Lord
will
repent
him
of
the
euill
,
that
hee
hath
pronounced
against
you
.
What
could
bee
more
peremptorie
than
the
prophesie
of
Ionah
against
the
Niniuites
?
A
day
was
prefixed
,
which
stood
before
them
and
seemed
to
inclose
them
,
that
they
should
neuer
goe
beyond
it
.
Yet
their
faith
had
espyed
this
doore
of
Mercy
,
as
it
were
by
a
little
Crany
;
Who
can
tell
,
if
God
will
turne
and
repent
,
and
turne
away
from
his
fierce
anger
that
wee
perish
not
?
Behold
a
strange
Faith
,
that
so
much
beleeued
in
Gods
mercy
,
that
it
seemed
to
doubt
of
his
truth
.
Nay
,
far
bee
that
from
so
excellent
a
Faith
.
They
beleeued
both
the
Truth
and
Mercy
of
God
;
for
they
so
much
beleeued
and
hoped
in
his
Mercy
to
penitent
sinners
,
that
they
beleeued
that
the
same
Mercy
had
left
some
secret
way
of
Truth
by
which
it
might
passe
vnto
them
,
and
they
goe
forth
vnto
it
.
And
in
this
point
their
faith
seemed
to
exceed
the
faith
of
the
Prophet
:
For
the
Prophet
thought
his
owne
honour
would
bee
lost
,
if
so
peremptorie
a
sentence
were
not
peremptorily
performed
:
But
these
men
beleeued
it
stood
well
with
the
honour
of
God
,
that
a
peremptory
sentence
vpon
penitence
might
be
dissolued
.
And
indeede
,
theirs
was
true
faith
,
and
his
thought
was
but
an
errour
.
For
the
word
of
God
,
whose
Truth
is
a
true
ground
of
Faith
,
is
the
very
foundation
of
that
which
they
beleeued
:
At
what
instant
,
I
shall
speake
of
a
Nation
,
and
concerning
a
Kingdome
,
to
plucke
vp
and
to
pull
downe
,
and
to
destroy
it
:
if
that
Nation
against
whom
I
haue
pronounced
,
turne
from
their
Euill
,
I
will
repent
of
the
euill
that
I
thought
to
doe
vnto
them
.
Thus
we
see
in
the
denunciation
of
Gods
Iudgements
,
there
is
an
implied
Reseruation
,
and
this
Reseruation
is
the
Doore
at
which
the
Nineuites
,
and
other
beleeuing
penitents
may
finde
a
way
to
escape
.
Yea
,
the
peremptorinesse
of
the
sentence
which
seemeth
to
hedge
vs
in
,
may
be
the
very
meanes
,
to
bring
vs
to
the
way
of
escaping
.
For
the
peremptorinesse
of
a
sentence
,
strikes
the
sentence
strongly
,
as
it
were
a
spurre
into
the
sides
of
resty
,
and
dull
flesh
and
bloud
,
and
stirs
vp
mankinde
hardly
to
labour
for
that
Issue
,
which
seemes
so
hard
and
almost
impossible
to
be
found
.
And
indeede
this
finding
,
God
vsually
proposeth
as
the
scope
of
his
warning
.
He
tells
vs
of
Iudgements
comming
,
that
wee
may
finde
the
way
to
auoid
them
.
If
he
meant
to
destroy
,
his
readiest
way
were
not
to
forewarne
.
It
was
Sauls
case
,
when
he
was
neere
to
the
period
of
Ruine
,
The
Lord
answered
him
not
,
neither
by
dreames
,
nor
by
vrim
nor
by
Prophets
.
Let
vs
therefore
account
premonitions
to
bee
Summons
vnto
Iudgement
,
but
yet
by
a
silent
and
implied
Reseruation
,
offering
vs
Mercie
:
And
betweene
the
time
of
denunciation
and
full
performance
,
let
vs
thinke
that
offer
continued
to
vs
.
For
the
Time
of
warning
is
commonly
a
time
of
Truce
betweene
God
and
Man
,
and
a
time
of
Respite
between
Wrath
and
Punishment
.
Therefore
is
it
called
The
day
of
a
person
,
or
people
,
euen
a
day
of
Grace
,
4.
If
any
man
aske
what
is
the
Key
,
by
which
this
gate
is
opened
;
Men
and
Brethren
,
what
shall
we
doe
to
be
saued
?
The
first
word
of
the
Answer
,
is
,
Repent
.
And
why
should
not
the
same
answer
serue
for
a
lesser
saluation
?
Againe
,
if
wee
looke
vpon
the
way
wherein
wee
came
to
be
bound
,
wee
shall
finde
a
spirituall
way
,
to
bee
our
onely
way
to
loosing
.
If
wee
looke
to
heauen
,
we
shall
finde
it
is
God
that
bindes
vs
there
;
and
God
is
a
spirit
.
Now
,
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Riuers
of
Oyle
?
shall
I
giue
my
first-borne
for
my
transgression
,
the
fruite
of
my
body
for
the
sinne
of
my
soule
?
Hee
hath
shewed
thee
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
iustly
,
and
to
loue
mercy
,
and
to
humble
thy selfe
in
walking
with
thy
God
?
Neither
hath
God
herein
giuen
meere
words
,
but
his
deeds
haue
beene
as
good
as
his
words
.
The
Scripture
is
full
of
examples
,
that
this
meanes
which
the
world
thinkes
to
be
weaknesse
,
hath
beene
strong
vnto
manifold
saluations
and
deliuerances
.
Yea
the
deliuerances
haue
in
some
sort
borne
the
resemblance
and
proportion
of
the
meanes
.
A
piece
of
a
deliuerance
,
hath
followed
a
piece
of
repentance
:
and
such
was
that
of
Rehoboam
,
5.
Wherefore
I
said
to
the
foolish
,
The
Egyptians
are
men
,
and
not
God
,
and
their
horses
flesh
,
and
not
spirit
.
Wherefore
behold
the
issue
;
When
the
Lord
shall
stretch
out
his
hand
,
both
hee
that
helpeth
shall
fall
,
and
hee
that
is
holpen
shall
fall
downe
,
and
they
all
shall
faile
together
.
Men
and
horses
are
things
visible
,
God
and
spirits
are
things
inuisible
,
and
therefore
doe
visible
men
faile
to
helpe
,
because
they
are
not
equall
in
power
,
to
the
inuisible
God
:
and
therefore
shall
horses
faile
,
because
they
are
not
equall
to
spirituall
and
inuisible
strength
.
Wherefore
henceforth
doe
thou
especially
choose
those
helps
which
are
spirituall
and
inuisible
,
because
they
are
strongest
;
and
beleeue
more
strength
to
bee
in
the
weaknesse
of
God
,
(
which
therefore
only
seemes
weaknesse
,
because
the
strength
of
it
is
not
perceiued
by
the
fleshly
eye
)
than
in
the
strength
of
man
.
There
are
more
with
vs
,
than
there
are
with
them
that
haue
earthly
and
visible
helpes
.
Wherfore
henceforth
farre
be
from
vs
,
the
trust
and
rest
in
naturall
things
,
which
is
the
common
and
first
refuge
of
flesh
and
blood
when
it
is
pressed
with
troubles
.
Come
from
the
foure
windes
,
O
breath
,
and
breathe
vpon
these
slaine
that
they
may
liue
.
This
is
the
true
order
,
to
come
by
the
spirituall
helpes
,
to
the
vse
of
the
temporall
,
to
begin
with
God
and
to
end
with
man
.
In
this
case
wee
must
proceed
Descendendo
,
not
Ascendendo
;
wee
must
get
helpe
first
from
the
Creator
,
and
then
wee
may
descend
to
the
vse
of
the
Creature
,
but
wee
must
not
begin
to
seeke
helpe
of
the
Creature
,
and
then
thinke
wee
may
be
either
confident
or
carelesse
of
the
helpe
of
the
Creator
.
It
is
the
maine
wisdome
,
and
successe
of
the
Creature
,
to
goe
with
the
Creator
.
He
that
goes
without
him
,
goes
without
strength
,
and
he
that
goes
against
him
,
runnes
against
the
rocke
of
Omnipotence
,
and
is
sure
to
make
most
horrible
shipwracke
.
Wherefore
Moses
saith
wisely
;
If
thy
presence
goe
not
with
mee
,
carry
vs
not
vp
hence
.
There
is
no
going
nor
stirring
,
if
God
goe
not
with
vs
:
But
if
God
bee
with
vs
,
who
shall
bee
against
vs
?
If
God
be
with
vs
,
we
may
be
saued
without
Meanes
,
for
God
is
able
to
saue
being
alone
.
He
can
also
raise
vp
meanes
where
are
none
,
and
hee
can
blesse
the
Meanes
where
are
some
,
and
he
can
make
the
Meanes
of
our
destruction
to
become
the
meanes
of
our
preseruation
.
The
last
seemeth
most
difficult
,
yet
doth
hee
often
doe
it
.
The
Syrians
had
brought
a
most
deadly
famine
vpon
Samaria
,
so
that
the
same
bowels
were
fed
by
that
which
receiued
life
from
them
:
And
by
the
same
Syrians
Samaria
was
so
deliuered
from
the
famine
,
and
stored
with
plenty
,
that
a
Measure
of
fine
floure
was
sold
for
a
shekell
.
The
same
Egyptians
which
kept
Israel
in
a
most
cruell
bondage
,
were
made
to
bee
the
men
that
should
bee
vrgent
vpon
Israel
to
haste
away
out
of
bondage
,
a
voyce
is
heard
from
heauen
saying
,
Write
,
Blessed
are
they
that
dye
in
the
Lord
.
Now
if
God
be
so
absolute
a
Lord
of
all
things
,
that
of
contraries
he
can
produce
contraries
,
we
may
see
that
hee
hath
taken
all
trust
from
the
creature
,
and
reserued
it
to
himselfe
;
and
that
the
power
which
is
in
the
Creature
,
being
giuen
it
by
him
,
can
at
his
pleasure
bee
taken
away
from
it
,
and
a
contrary
power
put
into
it
.
Theeefore
our
eyes
are
to
be
fixed
on
God
,
and
to
looke
vp
first
to
him
,
to
see
whether
he
will
suffer
the
Creature
to
retaine
the
power
of
Helpe
,
which
hee
hath
giuen
it
;
yea
and
when
helpes
faile
,
to
see
whether
hee
will
raise
vp
helpes
,
yea
farther
,
whether
he
will
helpe
without
helpes
,
and
yet
farthest
of
all
,
whether
he
will
turne
our
hinderances
and
punishments
into
helpes
.
And
thus
depending
on
God
,
and
laying
the
foundation
of
our
hope
&
help
,
in
the
name
of
the
Lord
,
we
may
safely
and
comfortably
vse
the
meanes
which
hee
giueth
vs
.
And
if
hee
giue
meanes
,
with
a
blessing
put
vnto
them
,
they
may
be
of
absolute
necessitie
,
when
they
haue
receiued
such
blessing
and
power
from
him
.
Many
points
of
this
doctrine
are
to
bee
found
in
the
voyage
of
Paul
.
6.
Being
thus
put
vpon
spirituall
helpes
,
The
parts
of
it
,
We
haue
sinned
(
saith
Daniel
)
and
haue
done
wickedly
,
and
haue
rebelled
,
euen
by
departing
from
thy
precepts
and
iudgements
.
And
therupon
he
inferres
,
O
Lord
,
righteousnesse
belongeth
to
thee
,
but
to
vs
,
Confusion
of
Faces
,
as
at
this
day
.
And
a
little
after
;
Therefore
hath
the
Lord
watched
vpon
the
Euill
,
and
brought
it
vpon
vs
:
for
the
Lord
our
God
is
Righteous
in
all
the
workes
that
hee
doth
;
for
wee
obeyed
not
his
voyce
.
Thus
from
the
Acknowledgement
of
sinne
,
ariseth
Glorie
to
Gods
Iustice
in
punishing
Sinnes
;
and
this
Glorie
hee
expecteth
before
the
Sinner
be
dismissed
.
Hee
will
haue
an
acceptation
of
his
punishments
,
as
of
things
iustly
due
vnto
vs
:
and
it
is
an
excellent
degree
toward
Mercie
,
to
say
with
the
penitent
Thiefe
on
the
Crosse
,
We
are
righteously
here
,
and
receiue
the
reward
of
our
deedes
.
Yea
with
that
holy
Man
,
Thou
,
O
God
,
hast
punished
vs
beneath
our
iniquities
.
But
if
this
be
the
fruite
which
God
expecteth
of
his
punishments
for
sinne
,
that
his
Iustice
should
be
so
farre
approued
,
that
the
punishments
should
bee
accepted
,
how
contrary
an
effect
doe
men
commonly
returne
to
God
,
who
in
stead
of
acceptation
returne
nothing
but
murmuring
and
repining
?
They
employ
their
thoughts
most
on
the
stones
that
are
cast
at
them
,
and
they
bound
their
imaginations
with
the
euills
that
presse
them
.
And
they
are
so
farre
from
this
right
fruite
and
vse
of
them
,
that
they
neither
see
them
as
punishments
for
sinne
,
neither
doe
they
see
the
Iustice
of
God
in
sending
these
punishments
,
yea
they
doe
not
see
God
at
all
in
them
;
but
(
which
is
most
lamentable
,
and
feareful
,
because
it
is
the
very
character
of
the
wicked
ones
)
God
is
not
in
all
their
thoughts
.
My
seruant
Nebucadnezzar
.
Shimei
,
Dauid
thought
it
fitter
to
submit
himselfe
vnto
God
,
and
so
to
appease
him
,
than
to
fly
into
the
face
of
his
chastisement
,
before
he
was
appeased
.
When
a
Father
corrects
his
sonne
for
a
fault
,
if
the
sonne
in
stead
of
confessing
and
amending
his
fault
,
and
thereby
acknowledging
the
iustnesse
of
his
correction
,
doe
nothing
else
but
fly
vpon
the
Rod
,
and
teare
it
in
pieces
,
doth
not
this
increase
his
fault
,
and
so
increase
his
punishment
?
Wherefore
lift
vp
thy
head
,
and
looke
on
thy
Chastisements
,
like
a
man
,
and
not
like
an
vnreasonable
creature
.
Come
down
by
the
Causes
,
to
cure
the
Effects
,
hauing
in
the
Effects
beheld
the
Causes
.
When
thou
seest
the
Rod
,
see
withall
who
hath
appointed
it
.
It
is
God
that
sendeth
it
:
For
is
there
any
.
Euill
(
of
punishment
)
and
the
Lord
hath
not
done
it
?
And
why
are
the
Euills
of
punishment
laid
vpon
vs
,
but
because
of
our
sinnes
:
We
waite
for
light
,
but
behold
obscurity
;
for
brightnesse
,
but
we
walke
in
darkenesse
,
&c.
The
Cause
is
annexed
:
For
our
Transgressions
are
multiplied
before
thee
,
and
our
sinnes
testifie
against
vs
.
So
to
take
the
right
course
,
wee
must
begin
with
the
first
Cause
,
and
take
notice
thereof
;
and
that
is
our
Sinne.
Therfore
it
followes
,
Our
Transgressions
are
with
vs
,
and
as
for
our
Iniquities
we
know
them
.
Wee
must
know
our
sinnes
,
and
by
acknowledgement
of
our
sinnes
,
giue
glorie
to
Gods
Iustice
in
the
punishing
of
our
sinnes
.
And
when
by
this
Confession
Gods
righteous
iudgements
are
approued
and
accepted
,
this
is
a
right
step
,
and
a
good
degree
of
Repentance
,
toward
the
abolition
both
of
sinnes
and
punishments
.
Another
reason
of
seeing
and
confessing
our
sinnes
,
is
in
regard
of
our selues
.
For
how
shall
wee
come
to
loath
and
forsake
those
sins
,
which
we
doe
not
know
&
acknowledge
?
And
if
wee
doe
not
come
to
forsake
them
,
wee
can
neuer
come
to
bee
cured
of
them
,
and
the
euills
that
attend
them
.
Therefore
Salomon
,
she
knowes
it
not
.
Therefore
her
way
to
finde
her
owne
misery
,
that
so
she
may
be
cured
of
it
,
is
to
beg
of
Christ
Iesus
that
eye-salue
,
with
which
her
eyes
being
anoynted
,
she
may
see
.
And
when
she
seeth
,
she
cannot
but
see
her
nakednes
,
and
seeing
it
,
she
cannot
but
loathe
it
,
and
loathing
it
desire
to
bee
clothed
with
the
grace
and
righteousnesse
of
God
in
Christ
Iesus
.
7.
But
of
the
true
sight
of
sinne
,
à
priori
,
by
loo
king
it
in
the
face
,
and
seeing
the
vgly
and
hideous
shape
of
it
,
yet
let
vs
detest
it
,
à
posteriori
,
by
seeing
,
yea
by
feeling
the
miserable
effects
and
consequences
of
it
.
All
the
torments
of
a
distracted
the
Lord
shall
come
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
obey
not
the
Gospell
of
our
Lord
Iesus
Christ
,
who
shall
bee
punished
with
euerlasting
destruction
.
Wherefore
as
deepe
as
the
loathing
and
hatred
of
all
paines
and
torments
,
both
on
earth
,
and
in
hell
,
doth
enter
into
thy
heart
,
so
deepe
let
the
detestation
of
sin
enter
;
yea
a
little
farther
,
as
an
euill
cause
deserues
some
more
hatred
,
than
that
euill
which
is
made
by
it
.
And
indeed
thou
must
take
notice
,
that
this
detestation
must
goe
deepe
with
thee
,
euen
to
the
bottome
of
thy
heart
;
for
it
being
the
needle
which
makes
way
for
conuersion
from
sinne
,
that
conuersion
will
not
come
,
but
where
this
detestation
hath
gone
before
.
And
here
should
I
come
to
speake
of
the
true
expressions
of
this
hatred
of
sinne
,
in
selfe-reuenge
,
by
fasting
and
other
exercises
of
humiliation
:
but
of
these
also
I
haue
already
spoken
;
only
in
some
other
place
,
I
may
haue
occasion
to
speake
of
the
excellent
vse
,
and
power
of
fasting
,
being
ioyned
to
the
substantiall
parts
of
repentance
.
8.
And
now
come
wee
to
What
fruite
haue
yee
of
those
things
whereof
yee
are
now
ashamed
?
Take
all
the
pleasures
that
are
past
,
&
squeese
them
with
all
thy
might
,
and
see
what
drop
of
fruite
thou
canst
wring
of
them
.
They
are
past
and
gone
,
and
there
remaines
no
one
iot
of
them
,
but
they
are
perished
with
the
vsing
.
Habet
omnis
hoc
voluptas
,
And
if
the
pleasure
of
sinne
vanisheth
,
and
the
sting
remaineth
,
how
much
better
is
the
labour
of
righteousnesse
,
whose
labour
vanisheth
,
but
the
comfort
and
reward
of
righteousnesse
for
euer
abideth
?
But
if
nothing
else
,
yet
let
the
miseries
of
sinnes
,
which
are
so
many
blowes
of
an
offended
God
,
beate
vs
from
sinne
.
When
wee
see
it
attended
with
Plague
,
Famine
and
Sword
,
with
Sicknesse
,
Death
,
and
Hell
,
with
vnsuccesfulnes
in
Armies
&
Nauies
,
with
terrours
within
,
and
without
,
at
home
,
and
abroad
,
yea
,
with
all
the
euills
of
soule
,
body
and
estate
;
then
let
vs
hate
it
,
if
not
for
it selfe
,
yet
for
the
fearefull
consequences
,
and
followers
of
it
.
Yea
let
vs
hasten
from
it
,
as
Lot
was
hastened
out
of
Sodom
;
for
to
hasten
out
of
sinne
,
is
to
make
haste
from
fire
and
brimstone
,
and
from
all
the
torments
,
that
may
be
inflicted
by
an
omnipotent
wrath
.
9.
But
if
we
meane
throughly
to
leaue
sinne
,
The
Lord
in
his
mercy
leades
forth
the
people
whom
hee
hath
redeemed
,
and
guideth
them
in
his
strength
vnto
his
holy
habitation
.
10.
Neither
must
we
only
put
off
sinne
,
For
that
which
is
borne
of
the
flesh
,
is
flesh
,
and
that
which
is
borne
of
the
spirit
is
spirit
.
And
if
that
which
is
borne
of
the
spirit
be
in
vs
,
then
haue
wee
in
vs
a
roote
of
Righteousnesse
.
For
the
fruite
of
the
spirit
is
in
all
goodnesse
,
and
righteousnesse
,
and
truth
.
This
is
the
roote
of
the
tree
planted
by
the
riuer
side
,
that
bringeth
forth
his
fruite
in
his
season
:
his
leafe
also
shall
not
wither
,
but
whatsoeuer
he
doth
shall
prosper
.
This
is
the
seed
that
falls
into
good
ground
,
yea
it
makes
the
ground
good
into
which
it
falls
,
so
that
it
bringeth
forth
hearbs
meet
for
them
by
whom
it
is
dressed
,
and
receiueth
blessing
from
God
.
And
indeed
no
wonder
if
it
receiue
blessing
from
God
,
and
turn
away
the
curses
of
God
;
for
when
the
hart
of
man
is
thus
made
good
ground
,
fruitfull
earth
,
and
a
good
tree
by
the
vertue
of
Gods
spirit
;
the
heart
of
Man
is
according
to
the
Heart
of
God
;
And
from
this
harmonie
&
agreement
,
issue
all
blessings
and
blessednesse
.
There
is
friendship
betweene
God
and
man
,
when
face
answereth
to
face
,
the
face
of
mans
soule
,
to
the
face
of
God
,
to
whose
Image
it
was
first
created
,
and
after
the
fall
it
must
bee
renewed
.
Then
will
God
delight
to
dwell
among
vs
,
hee
will
walke
with
vs
,
hee
will
bee
a
Father
to
vs
,
and
wee
shall
bee
his
sonnes
and
daughters
,
saith
the
Lord
Almighty
.
The
Lord
shall
open
to
thee
his
good
treasure
,
the
heauen
to
giue
the
raine
vnto
thy
land
in
his
season
,
and
to
blesse
all
the
worke
of
thine
hand
:
And
thou
shalt
lend
vnto
many
Nations
,
and
shalt
not
borrow
:
And
the
Lord
shall
make
thee
the
head
,
and
not
the
taile
,
and
thou
shalt
bee
aboue
only
,
and
not
beneath
,
if
that
thou
hearken
to
the
Commandements
of
the
Lord
thy
God
,
to
obserue
and
doe
them
.
Infinite
is
the
blessednesse
,
and
infinite
are
the
blessings
which
follow
this
new
creature
and
Image
of
God
:
And
places
of
Scripture
are
almost
endlesse
that
expresse
them
.
Briefly
and
for
a
summe
,
Godlinesse
is
profitable
vnto
all
things
,
hauing
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
Now
what
shall
I
inferre
hereupon
?
yea
,
let
God
himselfe
make
the
inference
,
by
his
blessed
Apostle
:
Hauing
therefore
these
promises
,
dearely
beloued
,
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
.
Let
vs
put
on
the
New
Creature
,
and
walke
by
that
rule
:
for
as
many
as
walke
by
that
rule
,
peace
shall
be
vpon
them
;
Peace
betweene
God
and
vs
,
peace
betweene
vs
and
our
owne
soules
,
and
peace
betweene
vs
and
the
Creatures
.
10.
Hauing
thus
put
on
non
frangit
,
sed
frangitur
,
the
Billow
is
broken
,
but
the
house
or
the
heart
falls
not
,
because
it
is
become
rocky
being
firmely
built
on
the
Rocke
Christ
Iesus
.
Yea
Sathan
seeing
the
soule
settled
and
resolued
to
resist
him
,
flyes
away
,
and
remoues
his
engines
to
places
and
persons
of
lesse
resistance
.
But
on
the
other
side
,
God
seeing
the
heart
bent
,
and
resolued
,
and
bound
,
to
a
constant
seruice
of
God
,
hee
meetes
it
with
a
constant
loue
,
and
the
kisse
of
perfect
peace
is
betweene
them
.
I
might
bring
forth
diuers
examples
of
Couenants
.
There
was
a
Couenant
vnder
Moses
,
without
the
true
God
,
a
teaching
Priest
,
and
without
law
:
That
forsaking
God
,
they
were
forsaken
of
God
:
And
in
those
times
there
was
no
peace
to
him
that
went
out
,
nor
to
him
that
came
in
,
but
great
vexations
were
vpon
all
the
Inhabitants
of
the
Countries
:
And
Nation
was
destroyed
of
Nation
,
and
Citie
of
Citie
,
for
God
did
vexe
them
with
all
aduersitie
.
On
the
other
side
,
The
Lord
is
with
them
,
while
they
bee
with
him
,
and
if
they
seeke
him
,
hee
will
bee
found
of
them
.
Yea
being
vexed
for
their
sinnes
,
when
in
their
trouble
,
they
did
turne
vnto
the
Lord
God
of
Israel
,
and
sought
him
,
hee
was
found
of
them
.
Thereupon
the
Prophet
inferreth
,
Bee
yee
strong
therefore
,
and
let
not
your
hands
bee
weake
,
for
your
worke
shall
be
rewarded
.
And
Asa
indeed
grew
strong
;
for
the
Scripture
saith
,
Hee
tooke
courage
and
put
away
the
abhominable
Idols
out
of
Iudah
and
Beniamin
;
he
renewed
the
Altar
of
the
Lord
,
and
offered
a
great
sacrifice
to
God
:
And
to
binde
vp
this
new
obedience
,
and
to
make
it
sure
by
setting
a
seale
to
it
;
They
entred
into
a
Couenant
to
seeke
the
Lord
God
of
their
fathers
,
with
all
their
heart
,
and
with
all
their
soule
.
This
Couenant
they
binde
with
a
high
penalty
;
yea
,
they
binde
it
farther
with
an
oath
.
Neither
was
this
oath
taken
with
a
grudging
,
and
repining
heart
,
(
such
as
too
many
of
our
hearts
be
,
that
are
affraid
to
bee
too
farre
engaged
in
the
seruice
of
God
,
though
it
be
to
our
owne
preseruation
)
but
knowing
that
God
loueth
a
cheerefull
giuer
;
They
sware
vnto
the
Lord
with
a
loude
voice
,
and
with
shouting
,
and
with
Trumpets
,
and
with
Cornets
.
And
when
they
had
sworne
,
they
were
not
sorry
they
had
done
a
good
deed
,
(
which
kinde
of
repentance
to
bee
repented
of
,
is
too
common
among
vs
,
)
But
Israel
,
yea
,
all
Israel
reioyced
at
the
oath
:
and
behold
the
reason
;
For
they
had
sworne
with
all
their
heart
,
and
sought
him
with
their
whole
desire
.
And
now
behold
the
happy
successe
;
God
was
found
of
them
,
and
he
gaue
them
rest
round
about
.
Behold
here
a
path
,
that
leades
to
rest
.
And
the
men
are
named
,
that
haue
already
trauailed
in
this
path
,
and
by
it
came
vnto
rest
.
For
this
Cause
,
saith
St.
Paul
,
many
are
weake
and
sickly
among
you
,
&
many
sleepe
.
And
the
Lord
by
his
Prophet
,
Therefore
I
will
bring
vpon
them
all
the
words
of
this
Couenant
,
which
I
commanded
them
to
doe
,
and
they
did
it
not
.
And
if
hee
,
That
despised
Moses
Law
,
died
without
mercy
,
of
how
much
sorer
punishment
suppose
yee
shall
he
be
thought
worthy
,
who
hath
troden
vnder
foote
the
Sonne
of
God
,
and
hath
counted
the
blood
of
the
Couenant
,
wherewith
hee
was
sanctified
,
an
vnholy
thing
?
And
thus
while
iudgements
come
vpon
vs
for
the
breath
and
contempt
of
our
Couenant
with
God
,
the
same
iudgements
call
vs
to
a
Cure
by
the
contrary
,
that
is
,
by
renewing
our
Couenant
againe
,
and
stedfast
keeping
it
.
I
knew
it
,
hold
you
your
peace
.
But
then
I
say
as
Iacob
to
his
sonnes
:
Why
doe
yee
looke
one
vpon
another
?
I
haue
heard
there
is
Corne
in
Egypt
,
get
yee
downe
thither
,
and
buy
for
vs
from
thence
,
that
wee
may
liue
and
not
dye
.
Why
stand
yee
still
gazing
on
Gods
chastisements
which
yee
see
vpon
your selues
and
others
,
and
doe
not
goe
about
to
cure
them
?
Our
Ioseph
,
euen
Iesus
that
deliuers
vs
from
the
wrath
to
come
,
whose
coate
was
dipped
in
his
own
blood
,
11
This
full
and
consummate
A
broken
and
a
contrite
heart
,
O
God
,
thou
wilt
not
despise
:
Doe
good
in
thy
good
pleasure
vnto
Sion
,
build
thou
the
walls
of
Ierusalem
.
When
the
soule
feeles
the
weight
of
sinne
abated
,
and
lightned
by
Repentance
,
hope
of
pardon
increaseth
,
and
from
hope
increasing
ariseth
confidence
,
&
then
from
this
confidence
springeth
vp
prayer
.
Againe
,
when
the
bodie
of
sinne
is
diminished
and
brought
low
by
Repentance
,
then
the
new
man
flourisheth
and
prospereth
.
The
flesh
and
the
spirit
are
like
two
seales
,
whereof
one
being
depressed
,
the
other
mounts
vp
;
and
now
the
flesh
being
put
down
by
Repentance
,
the
spirit
riseth
vp
and
growes
strong
;
and
the
spirit
being
strong
,
vttereth
strong
cries
and
grones
that
cannot
bee
expressed
.
Shee
speakes
to
God
in
the
very
language
of
Heauen
,
which
flesh
and
blood
vnderstands
not
;
but
he
knowes
the
meaning
of
the
spirit
,
who
gaue
the
spirit
vnto
man
.
There
is
an
Abba
,
Father
,
which
no
man
knowes
but
he
that
hath
it
,
and
he
that
hath
it
cannot
expresse
it
:
it
is
like
the
earning
of
a
Lambe
,
whereby
she
owneth
her
Damme
;
by
which
she
owneth
her
,
but
knowes
not
her selfe
whereby
by
she
owneth
her
.
There
is
a
secret
earning
and
owning
of
God
for
a
Father
,
put
into
the
soule
of
a
sonne
of
God
,
by
the
Spirit
which
new-begetteth
him
,
and
thereby
he
calls
God
Father
;
and
yet
not
he
,
but
the
very
feed
and
spirit
of
his
Father
in
him
.
And
when
this
call
ascends
vp
vnto
God
,
it
moueth
his
bowels
of
compassion
:
So
that
if
a
mother
could
forget
her
childe
,
yet
God
cannot
forget
his
sonne
.
Wherefore
hauing
our
hearts
sprinkled
from
an
euill
Conscience
,
and
our
bodies
washed
with
pure
water
,
let
vs
draw
neere
with
a
true
heart
in
full
assurance
of
faith
.
Hauing
repented
let
vs
aske
mercy
and
forgiuenesse
,
and
that
remission
of
punishments
which
followes
the
remission
of
guilt
.
Yea
,
if
our
hearts
bee
hard
,
and
cannot
repent
as
we
desire
,
let
vs
aske
the
grace
and
spirit
of
Repentance
.
For
on
the
one
side
it
is
condemned
in
the
Iewes
,
that
they
pray
not
for
Repentance
in
their
punishments
for
sinne
.
So
saith
holy
Daniel
:
All
this
euill
is
come
vpon
vs
,
yet
made
wee
not
our
Prayer
before
the
Lord
our
God
,
that
we
might
turne
from
our
iniquities
,
and
vnderstand
thy
Truth
:
Therfore
hath
the
Lord
watched
vpon
the
euill
,
and
brought
it
vpon
vs
.
And
on
the
other
side
,
it
is
said
,
All
things
that
yee
shall
aske
in
Praier
,
God
will
giue
the
Holy
Ghost
to
them
that
aske
him
.
Pray
then
for
the
Spirit
of
Compunction
and
Repentance
,
of
him
that
hath
promised
to
giue
it
,
and
pray
for
the
Compunction
and
Repentance
,
when
thou
hast
the
spirit
,
making
this
the
burden
of
thy
Psalme
,
Turn
vs
againe
O
Lord
of
Hosts
.
And
not
onely
so
,
but
adde
hereunto
,
Cause
thy
face
to
shine
,
and
wee
shall
bee
saued
:
that
is
,
pray
for
Repentance
,
and
hauing
repented
,
pray
for
the
fauour
of
God
,
and
the
Saluation
or
Deliuerance
which
attend
it
.
And
indeed
so
inseparable
is
Deliuerance
from
Prayer
,
that
if
God
doth
promise
to
send
a
Deliuerance
,
yet
he
expects
that
Prayer
should
come
to
fetch
it
of
him
.
God
had
promised
a
Deliuerance
to
the
Iewes
from
the
Captiuitie
of
Babylon
after
seuenty
yeeres
.
Yet
he
saith
;
Then
shall
you
call
vpon
me
,
and
shall
goe
and
pray
vnto
me
,
and
I
will
hearken
vnto
you
.
And
euen
vpon
this
foundation
did
Daniel
When
they
cried
to
thee
,
thou
heardest
them
from
Heauen
,
and
according
to
thy
manifold
mercies
,
thou
gauest
them
Sauiours
,
who
saued
them
out
of
the
hand
of
their
Enemies
.
Yea
he
saith
again
:
When
they
returned
and
cried
vnto
thee
,
thou
heardest
them
from
Heauen
,
and
many
times
didst
thou
deliuer
them
,
according
to
thy
Mercies
.
Wherefore
since
crying
to
God
is
the
way
to
deliuerance
,
let
vs
neuer
leaue
going
in
this
way
vntill
we
come
to
Deliuerance
.
12
But
let
vs
know
withall
Call
vpon
me
in
the
day
of
trouble
and
I
will
deliuer
you
〈◊〉
this
also
,
And
〈…〉
glorifie
me
.
To
glorifie
〈…〉
God
,
must
〈…〉
intended
by
vs
,
when
we
seeke
a
Deliuerance
;
and
performed
by
vs
,
when
wee
haue
it
.
Yea
,
hauing
receiued
some
deliuerances
already
,
let
vs
bee
thankefull
for
them
,
and
that
is
the
way
to
get
more
.
For
when
God
hath
the
fruite
of
his
Mercies
,
he
will
not
spare
to
sow
much
,
where
he
reapes
much
.
First
,
we
must
intend
the
Glorie
of
God
in
the
Praiers
which
wee
make
for
Deliuerance
from
troubles
,
or
any
other
blessing
.
Yea
,
by
this
very
point
of
Gods
glory
,
let
vs
binde
and
adiure
him
:
For
that
is
a
principall
meanes
,
by
which
to
preuaile
with
God
,
to
make
Gods
glory
the
scope
of
our
prayers
.
Therefore
our
Sauiour
who
is
the
wisdome
of
God
,
makes
the
first
petition
,
of
his
perfect
prayer
,
That
Gods
Name
may
bee
hallowed
:
For
hee
knew
,
that
if
in
the
first
and
chiefest
place
we
doc
desire
Gods
glory
,
all
the
petitions
that
come
after
,
and
are
in
order
to
this
glory
,
must
needs
bee
effectuall
and
powerfull
with
God
.
And
for
this
reason
,
so
many
prayers
of
the
Saints
,
in
whom
the
Spirit
of
Christ
conformed
their
prayer
vnto
the
prayer
of
Christ
,
doe
so
often
adiure
GOD
by
his
great
Name
,
and
for
his
Names
sake
,
to
grant
their
petitions
.
So
Ioshua
when
hee
went
about
to
saue
Israel
,
who
was
now
ready
to
bee
destroyed
,
hee
had
no
mightier
Argument
,
wherby
to
binde
God
to
preserue
them
,
than
this
,
What
wilt
thou
doe
to
thy
great
Name
?
And
indeed
when
you
strike
on
Gods
glory
with
your
petition
,
you
strike
on
that
which
is
principall
in
the
heart
of
God
,
and
therefore
principally
toucheth
&
moueth
him
.
You
adiure
him
by
that
which
is
dearest
to
him
,
euen
by
that
which
is
his
owne
end
;
not
giue
it
to
another
.
His
wisdome
he
communicates
,
and
his
iustice
he
distributes
,
and
his
mercy
hee
bestowes
,
but
his
glory
he
will
not
giue
away
:
Thou
art
worthy
O
Lord
to
receiue
glory
,
and
honour
,
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
and
were
created
.
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
bee
glory
for
euer
.
So
that
as
all
things
are
of
God
,
so
all
things
are
to
him
,
and
to
him
they
are
by
the
glory
which
ariseth
from
them
;
for
this
is
the
maine
fruite
,
and
returne
that
comes
vnto
God
from
his
works
.
So
that
if
you
come
to
him
this
way
,
you
come
to
him
his
own
way
,
&
he
wil
walk
with
you
in
this
way
,
vntill
you
come
to
the
wayes
end
.
But
can
two
walke
together
,
except
they
be
agreed
?
If
you
agree
not
with
God
in
your
petition
,
can
you
thinke
to
haue
God
to
walke
with
you
to
the
end
of
your
petition
?
If
your
end
be
the
Creature
,
or
some
perishing
vse
of
it
,
and
Gods
end
is
himselfe
the
Creator
,
do
you
thinke
God
will
leaue
his
end
,
to
walke
with
you
to
your
end
?
If
your
end
bee
your
owne
ease
,
or
pleasure
,
or
safetie
,
yea
the
quiet
or
safetie
of
a
Countrie
,
and
Gods
end
bee
his
owne
glory
,
exeept
you
leuell
your
end
to
his
end
,
and
so
indeed
make
yours
cease
to
be
your
end
,
by
making
his
end
yours
(
for
there
can
be
but
one
vtmost
end
,
which
indeed
alone
is
an
end
)
doe
you
thinke
your
petition
can
be
pleasing
or
auailable
with
God
,
while
it
goes
not
to
the
end
proposed
by
God
?
Certainly
a
Nation
is
so
farre
from
being
Gods
end
,
all
the
Nations
of
the
earth
are
reputed
as
nothing
before
him
,
13.
In
a
second
place
I
must
say
,
Digge
it
vp
,
why
combreth
it
the
ground
?
Both
the
people
and
the
petitions
,
can
looke
for
little
other
end
,
who
hauing
receiued
the
grant
of
former
petitions
,
doe
not
returne
to
God
the
fruites
of
glory
and
thankes-giuing
.
Glory
and
thanks-giuing
are
the
fat
of
our
sacrifices
,
and
our
petitions
are
leane
and
ill-fauoured
,
like
Pharaohs
latter
kine
,
that
haue
not
this
fat
.
If
yee
offer
the
blinde
and
lame
and
leane
for
sacrifice
,
is
it
not
euill
?
offer
it
now
to
thy
Gouernour
,
will
he
be
pleased
with
thee
?
yet
I
am
a
great
King
,
saith
the
Lord
of
Hosts
.
And
indeed
when
wee
speake
to
a
King
,
and
desire
some
grace
from
him
,
it
is
an
vsuall
thing
to
begin
with
praise
and
acknowledgement
of
former
fauours
,
I
will
praise
thee
O
Lord
,
with
my
whole
heart
;
I
will
shew
forth
all
thy
maruailous
workes
:
They
that
know
thy
Name
will
put
their
trust
in
thee
,
for
thou
Lord
hast
not
forsaken
them
that
seeke
thee
:
Sing
praises
to
the
Lord
which
dwelleth
in
Sion
,
declare
among
the
people
his
doings
.
When
hee
maketh
inquisition
for
blood
,
he
remembreth
them
,
hee
forgetteth
not
the
cry
of
the
humble
.
And
then
comes
prayer
,
when
praise
hath
made
way
for
it
;
Haue
mercy
vpon
mee
,
O
Lord
,
consider
my
trouble
,
which
I
suffer
of
them
that
hate
mee
,
thou
that
liftest
mee
vp
from
the
gates
of
Death
.
And
both
praise
and
prayer
are
followed
with
successe
;
The
Heathen
are
sunke
downe
in
the
pit
that
they
haue
made
.
In
the
net
which
they
hid
is
their
owne
foote
taken
.
The
Lord
is
knowne
by
the
Iudgement
which
hee
executeth
;
the
wicked
is
snared
in
the
worke
of
his
owne
hands
,
&c.
Now
therefore
our
God
,
the
great
,
the
mighty
,
and
the
terrible
God
,
who
keepest
Couenant
and
mercy
,
let
not
all
the
trouble
seeme
little
before
thee
that
hath
come
vpon
vs
.
And
surely
if
any
Nation
,
this
Nation
hath
a
faire
way
whereby
to
come
vnto
God
:
For
no
Nation
hath
receiued
greater
fauours
and
more
wonderfull
deliuerances
;
so
that
a
large
doore
is
open
to
them
,
for
their
petitions
to
enter
,
if
great
praise
and
thanks-giuing
,
for
great
blessings
and
deliuerances
,
bee
(
and
so
it
should
be
)
sent
before
to
make
way
for
them
.
Our
Deliuerances
haue
bin
many
,
and
withall
so
eminent
,
that
the
eyes
of
the
world
haue
plainly
seene
the
great
power
of
God
in
them
:
and
if
others
haue
taken
notice
of
them
,
how
much
more
should
they
affect
vs
,
who
haue
tasted
the
sweetnesse
and
benefite
of
them
?
The
deliuerance
of
Eightie
Eight
,
is
a
thing
wondred
at
by
the
world
;
and
the
Discouery
of
the
Powder-Treason
,
very
neere
,
if
not
one
with
a
Miracle
.
To
these
we
may
adde
euen
very
late
and
New
Deliuerances
,
and
turnings
away
of
iudgements
,
whereof
I
desire
to
take
a
more
full
consideration
,
toward
the
close
of
this
work
;
it
being
one
maine
end
of
it
,
to
continue
the
memorie
of
Gods
goodnesse
,
Thus
the
great
Helpe
of
Miseries
hath
beene
presented
to
view
,
with
his
Allies
,
and
Associates
.
A
Helpe
which
is
able
to
helpe
vs
,
without
worldly
helpes
;
a
Helpe
that
helpes
worldly
Helpes
;
and
a
Helpe
without
which
no
other
Helpes
will
helpe
vs
.
For
this
Helpe
brings
vs
to
the
strong
Helper
,
and
gets
him
to
remoue
his
owne
iudgements
.
But
without
this
all
Helpes
are
vanitie
,
because
they
looke
not
vnto
the
Holy
one
of
Israel
,
neither
seeke
the
Lord
;
yet
he
also
is
wise
,
and
will
bringeuill
,
and
will
not
call
backe
his
words
,
but
will
arise
against
the
Helpe
of
them
that
worke
iniquitie
.
14
But
because
this
Remedie
doth
call
for
Returning
;
Wherein
shall
we
return
?
Surely
a
question
too
easie
to
be
answered
.
We
are
all
in
manie
sinnes
,
from
which
we
should
return
;
and
the
maine
bodie
of
them
is
so
tall
and
eminent
,
that
like
the
pride
of
Israel
,
it
doth
testifie
to
our
faces
.
Let
them
turne
euerie
one
from
his
euill
way
,
and
from
the
violence
that
is
in
their
hands
.
There
are
also
particular-common
sinnes
,
euen
sinnes
of
particular
persons
,
which
by
their
hainousnesse
bring
a
common
iudgement
,
especially
if
they
be
fauoured
and
approued
.
The
sinne
of
Achan
being
one
mans
sinne
,
brought
a
iudgement
vpon
manie
;
and
the
sinne
of
some
men
of
Gibeah
,
approued
by
a
Tribe
,
brought
a
iudgement
vpon
the
Tribe
:
yea
almost
an
vtter
destruction
.
Concerning
these
,
We
beseech
thee
O
Lord
,
wee
beseech
thee
,
let
vs
not
perish
for
this
mans
life
;
for
the
sinne
,
or
sinfull
life
of
another
.
There
are
also
Nationall
,
or
at
lest
common
sinnes
,
and
indeed
there
is
too
great
a
sinke
of
these
sins
in
this
Nation
.
The
abundance
of
these
euil
humours
,
is
that
which
lies
heauie
vpon
the
heart
of
this
Nation
,
and
makes
it
sicke
at
the
very
soule
of
it
.
And
though
many
of
these
Diseases
haue
beene
discouered
by
many
,
yet
few
are
cured
;
and
some
there
are
which
can
scarse
be
beaten
into
the
notice
of
those
that
are
sicke
of
them
.
Besides
numberlesse
others
,
who
haue
sought
the
Health
of
this
people
,
by
shewing
them
their
Diseases
,
I
haue
loued
,
if
not
furthered
,
the
word
and
worke
of
the
great
Shepheard
;
I
will
seeke
that
which
is
lost
,
and
bring
againe
that
which
was
driuen
away
,
and
will
binde
vp
that
which
was
broken
,
&
will
strengthen
that
which
was
sicke
.
And
to
this
end
I
haue
endeauoured
to
discouer
their
Sicknesses
,
and
to
shew
them
the
Remedies
.
But
alas
!
the
Diseases
liue
,
and
the
Remedies
dye
;
they
liue
that
are
our
destruction
,
and
they
dye
by
which
we
should
liue
;
and
what
will
be
the
end
hereof
?
Therefore
mine
eye
weepeth
in
secret
,
and
my
heart
is
affraid
,
Because
their
eare
is
vncircumcised
,
and
they
cannot
hearken
;
behold
the
word
of
the
Lord
is
vnto
them
a
reproach
,
they
haue
no
delight
in
it
.
Still
doe
the
knowne
&
notorious
sinnes
call
one
to
another
,
as
the
wilde
beasts
of
the
Ilands
cry
in
desolate
houses
:
All
the
day
long
I
haue
stretched
forth
my
hands
vnto
a
disobedient
,
and
gainsaying
people
.
Which
giues
cause
to
feare
,
lest
all
the
day
long
GOD
also
stretch
forth
his
hand
vpon
a
disobedient
and
gainsaying
people
.
And
I
wish
yet
at
length
,
that
though
they
haue
not
taken
it
to
heart
when
his
hand
is
stretched
out
vnto
them
,
yet
they
may
lay
it
to
their
heart
,
when
his
hand
is
stretched
out
vpon
them
.
15.
The
continuing
of
these
and
other
roaring
sins
,
That
God
would
not
pardon
it
.
If
he
beget
a
Son
,
that
seeth
all
his
Fathers
sinnes
which
hee
hath
done
,
and
considereth
,
and
doth
not
such
like
,
he
shall
not
dye
for
the
iniquitie
of
his
Father
.
This
is
the
way
,
which
God
himselfe
hath
shewed
,
whereby
the
sonnes
may
put
off
the
guilt
and
punishment
of
their
fathers
sinnes
,
euen
by
putting
off
the
sinnes
themselues
.
But
we
must
know
withall
,
that
sinnes
are
neuer
throughly
put
off
,
vntill
sinfulnesse
bee
put
off
,
euen
the
roote
it selfe
of
sinne
.
But
when
this
sinfulnesse
is
put
off
,
then
is
there
a
diuiding
and
partition
between
the
Sonne
and
the
Father
,
the
knife
of
Circumcision
hauing
cut
off
that
,
by
which
the
sinne
of
the
Fathers
was
deriued
to
the
Children
.
For
in
Regeneration
,
which
putteth
off
the
old
man
and
the
body
of
sinne
,
we
are
cut
off
from
the
stocke
of
the
first
Adam
,
and
graffed
into
the
second
Adam
,
and
from
thence
our
pedegree
is
reckoned
from
the
second
,
into
whom
wee
are
ingraffed
,
and
not
from
the
first
,
from
whom
wee
are
cut
off
.
We
are
then
beheld
in
him
,
in
whom
God
is
wel
pleased
,
and
not
in
him
,
in
whom
God
is
offended
.
Yea
in
stead
of
the
guilt
of
the
sinnes
of
our
Fathers
,
the
righteousnesse
of
Christ
Iesus
descendeth
vpon
vs
;
and
we
are
so
farre
from
the
guilt
of
those
whose
corruption
we
haue
put
off
,
that
we
are
cloathed
with
the
righteousnesse
of
Him
whom
we
haue
put
on
.
In
the
very
conception
of
Christ
Iesus
,
the
Holy
Ghost
stopped
or
cut
off
this
streame
of
Corruption
,
that
it
should
not
descend
vpon
him
;
and
that
not
descending
,
neither
did
the
guilt
of
old
sins
descend
vpon
him
.
But
what
he
had
in
his
Birth
,
wee
haue
in
our
New-birth
,
when
wee
are
New-borne
of
him
:
For
then
is
the
guilt
of
old
sins
cut
off
,
the
sinfulnesse
being
cut
off
by
which
it
streamed
downe
vpon
vs
.
The
Fathers
haue
eaten
sower
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
As
if
they
should
say
,
Wee
are
righteous
,
and
haue
not
eaten
the
sower
grapes
of
vnrighteousnesse
,
but
onely
by
our
Fathers
eating
,
the
teeth
of
vs
their
children
must
be
set
on
edge
.
Surely
a
terrible
taxe
and
accusation
of
the
Equalitie
and
Iustice
of
Gods
waies
,
That
righteous
Children
should
bee
punished
for
the
sinnes
of
vnrighteous
Parents
.
Heare
the
Force
of
their
Argument
,
standing
vpon
this
Assumption
,
That
they
were
righteous
:
God
ioynes
Issue
with
them
iust
in
that
point
,
and
tells
them
plainely
,
that
if
they
bee
righteous
,
they
shall
not
dye
,
but
liue
.
And
because
the
Iewes
by
reason
of
the
vaile
on
their
eies
,
still
groped
for
a
Legall
Righteousnes
,
being
ignorant
of
Gods
Righteousnesse
,
goe
about
to
establish
their
owne
(
that
is
,
a
Legall
)
Righteousnesse
;
God
knowing
their
meaning
,
talkes
with
them
in
their
own
language
,
and
accepts
their
challenge
,
in
their
Legall
termes
.
Doe
this
,
and
thou
shalt
liue
.
But
at
length
,
because
hee
knew
that
the
Law
made
nothing
perfect
,
because
it
was
weake
,
and
did
not
powerfully
change
the
heart
,
by
the
change
and
renewing
whereof
,
sinne
with
sinfulnesse
,
may
onely
bee
put
off
,
hee
remoues
their
eies
from
the
Law
to
the
Gospell
.
And
therefore
in
Ezekiel
,
he
calls
vpon
them
for
a
new
heart
,
and
a
new
spirit
,
without
which
all
their
legall
Righteousnesse
can
neuer
put
off
the
sinnes
of
their
fathers
.
And
in
Ieremy
,
Wherefore
,
since
God
hath
made
known
to
vs
this
sound
and
sufficient
remedy
,
against
the
sinnes
of
our
fathers
,
let
vs
take
it
heartily
,
and
put
away
the
sins
and
sinfulnesse
of
our
fathers
by
putting
on
Christ
Iesus
,
in
the
new
and
second
birth
.
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
:
but
in
stead
of
the
guilt
descending
from
our
fathers
,
16.
But
while
we
are
speaking
of
the
sinnes
to
bee
put
off
,
Si
saoul
comme
vn
Anglois
;
He
is
glutted
like
an
English
man
.
It
may
bee
some
men
out
of
naturall
Philosophy
,
will
gather
an
excuse
,
that
the
cold
Climates
haue
need
of
more
food
,
because
the
heate
being
stricken
in
,
and
so
by
vnion
made
stronger
,
expecteth
more
fuell
to
feed
it
,
and
to
draw
it
away
from
feeding
on
that
stocke
of
naturall
humidity
,
which
is
the
lampe
of
life
.
But
this
only
pleads
for
such
a
measure
,
which
preserueth
life
;
but
we
speake
of
a
measure
that
oppresseth
life
:
A
filthy
,
and
vnreasonable
,
and
vnmeasurable
measure
,
proceeding
of
a
filthy
cause
,
and
going
on
in
a
bruitish
way
,
to
a
dangerous
end
.
The
roote
of
this
sinne
which
we
speake
of
,
is
Concupiscence
,
and
this
Concupiscence
hauing
conceiued
,
infects
both
vs
and
our
meate
,
and
doth
so
turne
our
table
into
a
snare
,
that
it
changeth
wholsome
meate
into
poyson
,
euen
into
the
poyson
both
of
body
and
soule
.
No
reason
in
the
world
vseth
meate
beyond
strength
;
for
euen
that
allowance
which
is
for
delight
,
if
it
goe
a
degree
beyond
strength
,
and
passe
on
to
a
degree
of
weaknesse
by
oppressing
vs
,
it
is
fallen
into
a
degree
of
sinne
.
Therefore
the
Wise
man
,
when
wisely
hee
iudgeth
of
eating
,
When
thou
shalt
haue
eaten
,
and
bee
full
,
Beware
lest
thou
forget
the
Lord
.
Yea
hee
saw
that
notwithstanding
these
forewarnings
,
it
would
be
so
;
And
therefore
in
that
song
of
Moses
,
Hee
made
him
ride
on
the
high
places
of
the
earth
,
that
hee
might
eate
the
increase
of
the
fieldes
,
and
hee
made
him
to
sucke
honie
out
of
the
Rocke
,
and
oyle
out
of
the
flinty
Rock
,
Butter
of
Kine
,
&
e.
and
thou
didst
drinke
the
pure
bloud
of
the
Grape
.
But
Iesurun
waxed
fat
,
and
kicked
,
&c.
Then
hee
forsooke
God
which
made
him
,
and
lightly
esteemed
the
God
of
his
saluation
.
Therefore
the
wise
man
prayeth
only
for
conuenient
food
;
foreseeing
this
fearefull
effect
of
fulnesse
,
which
hee
thus
expresseth
,
Lest
I
bee
full
and
denie
thee
.
for
the
good
Land
,
which
hee
hath
giuen
thee
.
But
in
stead
of
blessing
him
for
his
gifts
,
thou
denyest
him
,
yea
by
the
gifts
themselues
thou
deniest
him
.
Yet
if
there
were
no
God
,
then
shouldst
thou
haue
had
no
gifts
by
which
to
deny
him
;
but
now
because
there
is
a
God
,
there
are
gifts
giuen
to
thee
,
and
euen
because
he
is
,
therefore
thou
denyest
him
.
A
senselesse
and
a
horrible
wickednesse
,
euen
a
monster
of
wickednesse
,
the
very
sight
whereof
,
should
bee
able
to
fright
vs
away
from
it
.
But
what
should
bee
the
reason
of
this
vnreasonable
vice
?
Surely
this
I
thinke
may
be
the
cause
of
it
:
The
lust
of
Man
which
Sathan
brought
in
with
the
first
eating
,
is
that
law
of
the
members
and
wisdome
of
the
flesh
,
which
is
enmity
to
God
.
For
this
lust
is
that
which
sets
the
naturall
man
,
altogether
to
boast
of
his
But
because
wee
haue
not
done
this
voluntarily
,
it
hath
beene
done
vpon
many
by
necessitie
,
&
pouertie
hath
inforced
an
abstinence
,
where
grace
could
not
perswade
it
.
Yet
is
there
one
other
Cure
;
but
it
is
as
bad
as
the
Disease
,
yea
it
is
so
farre
from
a
cure
,
that
it
doth
adde
other
diseases
to
it
.
And
whereas
this
vice
did
formerly
march
vnder
the
colours
of
a
vertue
,
called
Hospitalitie
,
now
it
marcheth
vnder
the
colours
of
Pride
and
Prodigality
.
So
are
three
vices
brought
together
,
to
offend
God
by
his
owne
blessings
the
more
fully
;
but
let
men
know
that
they
are
but
a
threefold
Cord
,
to
draw
on
iudgements
the
more
vnauoidably
.
Excesse
it selfe
is
bad
enough
,
and
there
is
no
need
to
bestow
much
money
to
buy
a
vice
;
yet
to
buy
this
vice
some
sell
their
estates
,
or
at
least
straine
beyond
them
:
and
when
they
haue
done
so
,
they
are
proud
of
it
,
euen
of
buying
one
vice
with
another
.
Thus
excesse
,
bought
with
prodigalitie
,
bringeth
forth
pride
,
and
sin
is
heaped
vpon
sinne
,
as
dish
is
heaped
vpon
dish
.
For
such
is
now
the
Architecture
of
excesse
▪
that
there
are
lofty
buildings
reared
vp
of
superfluous
dishes
,
that
what
was
made
for
the
stomacke
,
may
be
put
into
the
eye
.
And
so
wheras
ancient
gluttony
did
vsually
intend
most
to
please
the
lust
of
the
flesh
,
this
is
fitted
now
to
satisfie
the
lust
of
the
eye
;
and
not
that
only
,
but
also
the
pride
of
life
.
And
thus
are
all
those
things
brought
together
,
They
that
loue
these
things
of
the
world
,
haue
not
the
loue
of
the
Father
.
Yea
though
the
world
shall
passe
away
,
&
the
lusts
thereof
,
and
they
onely
that
doe
the
will
of
the
Father
,
shall
abide
for
euer
.
For
meates
cannot
make
men
Euerlasting
,
but
there
must
be
an
end
,
and
perchance
the
sooner
for
abusing
them
,
and
then
there
must
come
an
account
,
euen
for
the
abuse
of
them
.
But
as
these
offend
in
an
excesse
of
quantity
,
so
others
offend
in
an
excesse
of
quality
,
and
put
as
much
sinne
into
a
little
roome
,
as
others
doe
into
a
great
.
A
great
summe
of
money
is
contracted
into
a
single
dish
,
and
there
is
an
ambition
,
to
make
vp
a
great
excesse
,
in
as
little
a
forme
as
they
may
.
Thus
the
shapes
of
vices
are
altered
,
but
vices
are
retained
,
and
there
must
bee
new
fashions
in
sinnes
,
as
in
clothes
.
Surely
the
Nature
of
these
times
,
doth
not
call
for
these
studies
,
and
without
study
,
this
Art
of
Excesse
cannot
mount
to
this
Height
.
When
God
calleth
for
pouerty
,
wee
should
not
meete
him
with
prodigalitie
;
when
hee
calls
for
humilitie
,
wee
should
not
meete
him
with
pride
;
and
when
he
calls
for
fasting
,
we
should
not
meete
him
with
excesse
of
Riot
.
But
let
vs
feare
the
Consequences
of
such
incongruities
,
and
let
this
feare
teach
vs
to
auoide
them
.
Surely
the
Iudgement
which
God
himself
hath
denounced
against
them
is
fearful
;
there
wants
nothing
but
faith
to
beleeue
it
,
and
then
it
will
appeare
as
fearefull
as
it
is
.
In
that
day
did
the
Lord
of
Hosts
call
to
weeping
,
and
to
mourning
,
and
to
baldnesse
,
and
to
girding
with
sack-cloth
:
And
behold
,
ioy
and
gladnesse
,
slaying
oxen
,
and
killing
sheepe
,
eating
flesh
,
and
drinking
wine
:
Let
vs
eate
and
drinke
,
for
to
morrow
wee
shall
dye
.
And
it
was
reuealed
in
mine
eares
by
the
Lord
of
Hosts
:
Surely
this
iniquitie
shall
not
bee
purged
from
you
till
yee
dye
.
But
to
those
that
tremble
at
the
word
of
God
,
and
conforme
themselues
to
his
will
,
as
in
all
things
,
so
in
the
right
vse
of
his
Creatures
;
the
Scripture
offereth
more
grace
.
For
the
Grace
of
God
which
bringeth
saluation
,
For
verily
there
is
a
reward
for
the
righteous
,
verily
there
is
a
God
that
iudgeth
the
earth
.
17
But
to
what
purpose
the
carnall
minde
is
enmity
against
God
;
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
;
and
these
are
contrary
the
one
to
the
other
.
And
from
this
Contrariety
ariseth
that
Enmity
;
and
from
that
Enmity
ariseth
▪
Persecution
,
euen
from
the
beginning
vnto
the
end
of
the
world
.
For
this
two
fold
seed
of
the
flesh
and
the
spirit
hauing
the
foundations
of
it
laid
in
Paradise
,
the
Enmity
then
also
was
enacted
between
them
.
And
as
then
he
that
was
born
after
the
flesh
,
persecuted
him
that
was
borne
after
the
spirit
:
so
is
it
now
.
Now
doth
the
flesh
despise
and
oppose
spirituall
worship
,
and
spirituall
worshippers
:
which
opposition
,
so
farre
as
it
doth
preuaile
,
so
farre
doth
the
generall
roote
of
sinne
preuaile
,
and
the
sins
springing
from
that
roote
.
And
because
the
Diuell
is
the
Prince
of
this
Enmity
,
hee
fitteth
weapons
for
this
warre
,
wherwith
the
sonnes
of
the
flesh
may
fight
his
battells
against
the
sons
of
the
spirit
.
And
of
all
the
weapons
which
he
hath
prouided
in
these
last
Ages
,
I
thinke
he
neuer
inuented
any
Engine
made
of
words
,
more
seruiceable
to
him
,
than
one
which
of
late
hee
hath
brought
into
fashion
.
For
it
is
a
sharpe-pointed
word
,
directed
to
runne
into
the
very
eye
of
true
Religion
;
it
is
a
Canon
mounted
to
batter
the
very
Kingedome
of
Christ
,
to
lay
wast
all
holinesse
of
life
,
the
fruite
and
effect
of
that
Kingedome
;
and
this
word
is
then
shot
off
,
when
a
Saint
is
called
a
Puritane
.
Ba●●
Doron
.
And
though
King
IAMES
(
a
King
higher
than
the
Kings
of
the
earth
in
Learning
and
Iudgement
,
)
tied
the
propertie
of
this
word
to
Anabaptists
&
their
Sectaries
,
it
is
now
diuerted
to
Saints
,
euen
to
those
that
doe
not
walke
in
the
broad
way
of
common
,
and
sociable
vices
,
and
especially
if
they
goe
somewhat
higher
than
ciuil
and
naturall
Righteousnesse
.
If
the
spirit
doe
but
shew
it selfe
in
some
expression
of
a
clearer
light
,
or
more
heauenly
vertue
,
than
the
darkenesse
of
the
flesh
comprehendeth
,
it
is
to
bee
beaten
down
,
and
quenched
with
the
Title
of
Puritaisme
.
Yet
Christ
plainely
calleth
his
Disciples
to
excellent
things
;
[
*
](A11077-e14620-b)
*
It
is
not
the
meaning
of
the
Author
to
encourage
any
enthusiast
or
hypocriticall
fanaticke
spirits
,
who
incur
the
censure
of
this
name
,
and
from
whom
carnall
men
take
occasion
to
reuile
&
reproch
the
saints
of
God
.
See
his
Medit:
73.
7.
18
But
to
come
to
some
Remedies
:
Let
the
Diuell
and
his
Instruments
know
,
That
our
liues
hereafter
may
bee
pure
and
holy
:
Yea
for
the
King
himselfe
,
That
God-will
preserue
him
in
holinese
and
purenesse
of
life
.
Now
to
reuile
this
,
which
the
prayers
of
our
Church
pray
for
,
is
to
reuile
the
prayers
of
our
Church
;
and
I
thinke
hee
that
doth
it
,
hath
a
fauour
if
hee
bee
taken
for
a
Brownist
.
Fourthly
,
to
destroy
and
batter
this
grace
of
the
Spirit
,
is
the
only
way
to
leaue
no
good
works
among
vs
,
and
so
to
bring
the
very
name
of
Reformed
religion
into
infamy
.
For
the
workes
which
were
brought
forth
by
the
errors
and
motiues
of
the
flesh
in
the
darknesse
of
Poperie
,
we
haue
sought
to
remoue
.
And
now
striuing
to
set
a
new
roote
and
principle
of
good
workes
,
euen
Grace
the
true
roote
and
fountaine
of
them
,
this
the
Diuell
by
these
words
of
malice
and
contempt
,
doth
seeke
to
roote
vp
and
destroy
.
So
that
this
is
the
way
to
leaue
no
roote
at
all
of
good
workes
.
But
farre
better
were
it
to
cherish
the
true
and
kindely
roote
of
them
,
that
so
good
trees
may
plentifully
bring
forth
the
fruite
of
good
Works
.
Yea
it
were
to
be
wished
,
that
it
might
be
so
watered
,
that
it
bring
forth
those
great
good
workes
of
buying-in
Church
liuings
,
and
building
of
Churches
.
For
the
first
many
hungrie
soules
doe
cry
,
complaining
with
the
Eunuch
;
without
a
teaching
Priest
,
from
being
without
God
,
as
it
seemes
by
the
Prophet
.
For
the
second
,
I
acknowledge
that
the
true
religion
hath
both
built
and
repaired
Churches
:
Neither
is
this
chiefe
Citie
without
examples
.
But
yet
it
were
good
the
roote
of
this
fruite
were
somewhat
more
watered
:
For
if
these
fruites
did
abound
,
a
Church
would
not
stand
open
to
the
raine
,
so
long
after
a
fire
,
and
perchance
those
stones
would
bee
put
into
their
right
places
,
which
now
by
many
,
no
doubt
,
are
turned
into
stones
of
stumbling
and
offence
;
For
euen
to
remoue
an
offence
did
Christ
cause
Peter
to
cast
in
an
Angle
,
and
to
fetch
money
from
a
fish
.
And
surely
if
some
would
but
cast
an
Angle
into
their
superfluities
,
they
might
take
vp
such
a
piece
of
money
,
as
would
saue
such
an
offence
.
If
it
were
to
satisfie
or
serue
the
flesh
,
and
for
outward
glory
,
we
see
how
easily
great
summes
are
expended
,
and
huge
buildings
are
raised
.
And
I
thinke
scarce
any
age
of
our
Ancestors
,
hath
equalled
ours
.
But
when
wee
doe
so
much
for
our selues
,
and
so
easily
,
so
little
and
so
hardly
for
God
,
doth
not
this
shew
,
that
the
roote
of
prophanenesse
,
and
contempt
of
God
is
too
much
watered
,
and
the
root
of
Grace
too
much
starued
and
pined
?
But
let
vs
feare
this
building
of
our
owne
houses
with
the
contempt
of
God
and
his
houses
;
for
hee
hath
blasted
it
with
a
Iudgement
,
and
his
owne
mouth
hath
told
it
vs
.
Then
came
the
word
of
the
Lord
by
Haggai
the
Prophet
,
saying
:
Is
it
time
for
you
,
O
yee
,
to
dwell
in
your
sieled
houses
,
and
this
house
lye
waste
?
Now
therefore
saith
the
Lord
of
Hostes
,
Consider
your
wayes
.
And
againe
,
Consider
your
wayes
.
You
looked
for
much
,
and
loe
it
came
to
little
,
and
when
you
brought
it
home
,
I
did
blow
vpon
it
:
why
,
saith
the
Lord
of
Hostes
?
Because
of
mine
house
that
is
waste
,
and
yee
runne
euery
man
to
his
owne
house
.
Wherefore
that
the
Church
spiritual
,
which
is
the
house
of
God
,
and
the
Church
materiall
,
which
is
the
house
of
the
hosue
of
God
,
may
bee
edified
and
built
vp
,
yea
that
all
good
fruites
,
euen
all
good
works
may
prosper
and
increase
;
let
not
the
roote
of
prophanenesse
starue
and
keepe
downe
the
roote
of
holinesse
:
for
hee
that
thus
wageth
warre
against
good
workes
,
by
killing
the
roote
of
them
,
puts
away
from
himselfe
the
name
of
a
Christian
,
and
puts
on
the
title
of
a
Libertine
.
Fourthly
,
it
is
a
thing
most
fearfull
,
and
followed
with
infinite
misery
:
For
they
that
fight
against
the
grace
of
the
spirit
,
fight
against
the
spirit
whose
grace
it
is
.
So
when
the
Prophets
were
resisted
by
the
Iews
in
whom
Gods
spirit
instructed
,
and
spake
,
S.
Steuen
saith
,
Yee
doe
alwayes
resist
the
holy
Ghost
.
And
S.
Peter
most
plainely
;
The
spirit
of
glory
,
and
of
God
resteth
vpon
you
,
which
on
their
part
is
euill
spoken
of
,
but
on
your
part
hee
is
glorified
.
Behold
a
fearfull
thing
,
with
which
Gamaliel
affrighted
the
hard-hearted
,
and
stiff-necked
Iewes
:
Lest
yee
bee
found
to
fight
against
God
:
For
when
the
pot
will
fight
with
the
Potter
,
wee
know
,
it
can
expect
no
end
,
but
breaking
in
pieces
:
Thou
shalt
breake
them
with
a
rod
of
Iron
,
thou
shalt
dash
them
in
pieces
like
a
Potters
vessell
.
Wherefore
kisse
the
sonne
lest
he
be
angry
,
and
yee
perish
from
the
way
.
Kisse
the
spirit
of
the
Son
,
by
which
spirit
hee
kisseth
the
soules
of
those
that
loue
him
,
and
are
loued
of
him
.
This
is
the
way
to
eternall
happinesse
and
saluation
.
But
if
in
stead
of
kissing
,
you
kicke
against
his
Spirit
,
bee
yee
sure
yee
shall
perish
from
the
way
of
saluation
.
For
holinesse
is
the
way
to
happinesse
;
and
if
we
resist
the
spirit
by
which
men
are
sanctified
,
yee
put
from
you
the
Author
of
that
holines
,
by
which
we
walke
to
happinesse
.
It
is
a
prayer
of
our
Church
,
That
our
life
may
be
pure
and
holy
,
so
that
at
the
last
wee
may
come
to
Gods
eternall
ioy
.
Wherefore
if
purenesse
and
holinesse
bee
the
way
to
eternall
ioy
,
why
dost
thou
hate
&
stop
vp
the
way
,
that
leades
to
eternall
ioy
?
Surely
if
thou
stop
vp
this
way
to
thy selfe
and
others
,
there
remaines
no
other
way
for
thee
,
but
that
broad
way
which
leadeth
to
eternall
destruction
.
Behold
the
end
of
Gods
enemies
;
wherefore
feare
yee
also
,
Lest
yee
bee
found
fighters
against
God
:
and
remember
,
that
when
you
call
Saints
Puritanes
,
you
are
Gods
enemies
,
and
the
titles
which
follow
that
,
are
children
of
wrath
,
and
sons
of
perdition
.
But
,
though
it
be
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
,
Father
forgiue
them
,
for
they
know
not
what
they
doe
.
If
a
man
distracted
doe
raile
on
thee
,
thou
art
more
sorry
for
him
,
than
for
thy selfe
:
Doe
the
like
in
a
case
not
vnlike
.
Doe
according
to
thy
owne
knowledge
,
and
not
according
to
his
ignorance
.
Secondly
,
know
the
Diuells
aime
in
it
,
and
then
thou
art
safe
.
His
aime
is
to
take
thy
holinesse
from
thee
,
and
to
quench
the
spirit
,
or
some
fruites
of
the
spirit
.
Be
thou
most
carefull
to
keepe
,
what
hee
is
most
carefull
to
take
away
;
for
be
thou
sure
,
that
is
a
most
precious
Iewell
which
thy
greatest
enemie
seekes
most
to
take
from
thee
.
Thy
enemie
plainely
tells
thee
the
worth
of
it
,
by
his
endeauours
to
steale
it
:
Wherefore
let
his
malice
be
a
very
motiue
to
keepe
that
purenesse
&
holinesse
which
his
malice
setteth
at
so
high
a
price
.
Thirdly
,
vnderstand
the
diuells
language
,
&
thou
maist
be
very
well
pleased
:
for
in
the
Diuels
language
a
saint
is
a
Puritane
.
Wherfore
know
,
that
when
for
so
me
good
worke
,
hee
calls
thee
Puritane
,
vnderstand
,
that
in
his
language
he
calleth
thee
Saint
:
blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
As
for
other
sins
,
wherewith
this
Land
is
pressed
downe
,
I
wish
they
were
so
inuisible
,
that
men
should
need
to
looke
into
bookes
to
finde
them
.
It
may
not
be
doubted
,
but
where
such
a
bitter
roote
of
prophanenesse
and
irreligion
preuaileth
so
strongly
,
the
cursed
fruites
of
it
are
too
plentifull
.
But
men
bend
not
their
mindes
to
that
counsell
of
God
,
Consider
your
wayes
.
Yea
,
the
tree
of
knowledge
of
good
and
euill
,
hath
so
infected
mens
iudgements
with
a
carnall
wisdome
,
that
they
looke
only
for
good
and
euill
in
outward
and
carnall
things
.
If
those
things
goe
well
,
all
is
well
.
And
euen
for
this
very
cause
,
doth
God
punish
vs
in
outward
things
,
that
by
the
euills
which
we
regard
,
wee
may
be
brought
to
take
notice
of
the
euills
which
we
regard
not
.
For
though
the
carnall
man
doe
not
see
sinne
to
bee
euill
,
but
only
thinkes
that
to
bee
euill
which
hee
feeles
,
yet
that
euill
which
he
sees
not
,
is
the
cause
of
the
euill
which
hee
feels
.
For
there
is
an
euill
way
of
sinne
,
which
drawes
on
the
euills
of
iudgement
;
19.
From
the
sinnes
to
be
repented
of
;
we
passe
to
the
persons
that
ought
to
be
principall
Agents
or
Aduancers
of
Repentance
.
And
indeede
the
supreme
Magistrate
,
ouerspreading
all
his
people
with
a
generall
Authoritie
,
most
fitly
enioyneth
,
and
spreadeth
out
a
generall
humiliation
.
Therefore
we
read
that
Kings
were
the
Ordainers
of
generall
Fasts
;
&
Fasts
being
by
them
made
generall
,
haue
produced
generall
Blessings
.
And
therefore
is
the
Fast
it selfe
a
great
benefite
,
bestowed
by
the
Prince
on
his
Subiects
;
it
being
a
general
Summons
to
Repentance
and
Humiliation
,
whereby
the
Euills
and
Miseries
which
lye
vpon
the
people
may
bee
taken
away
and
turned
into
Blessings
.
Yea
,
what
greater
benefite
can
there
be
,
than
to
bestow
that
greatest
and
highest
Remedy
?
which
is
able
to
cure
a
people
,
though
sicke
at
heart
;
yea
,
when
the
vsuall
Remedies
are
sicke
themselues
,
it
is
able
to
cure
them
:
and
from
thenceforth
themselues
being
cured
,
they
are
able
to
cure
vs
.
And
here
I
cannot
but
extoll
the
fauour
of
God
to
this
Nation
,
and
the
goodnesse
of
our
gracious
King
to
his
Subiects
,
who
in
the
straights
and
sufferings
of
this
people
,
gaue
them
this
chiefe
&
soueraign
Remedie
.
A
gift
,
how
euer
carnall
men
may
esteeme
it
,
of
principall
value
,
and
highest
Consequence
to
a
Nation
labouring
in
an
Agony
,
vnder
the
Iudgements
of
God
.
For
as
the
greatest
Tyranny
is
expressed
in
that
Character
of
Ieroboam
,
Hee
made
Israel
to
sinne
;
Dauid
,
It
is
I
that
haue
sinned
,
but
these
sheepe
what
haue
they
done
?
As
on
the
other
side
it
teacheth
the
people
especially
to
looke
on
their
owne
sinnes
,
since
wee
see
by
this
example
,
that
the
sinnes
of
the
people
may
be
the
occasions
of
the
sinnes
of
the
Prince
,
and
of
those
iudgements
that
follow
them
.
And
thus
the
precious
oyntment
of
sauing
Health
,
beginning
to
bee
powred
on
the
head
,
may
drop
downe
euen
to
the
skirts
of
his
garments
:
and
by
the
fauour
of
God
,
it
may
be
truly
said
of
the
Anointed
of
the
Lord
;
Vnder
his
shadow
we
shall
liue
.
20
A
second
aduancer
of
humiliation
and
repentance
,
those
times
when
there
was
no
peace
to
him
that
went
out
,
nor
to
him
that
came
in
,
but
when
Israel
was
without
a
teaching
Priest
?
Wherefore
to
those
Elders
that
doubly
build
,
by
life
and
doctrine
,
there
belongs
iustly
double
honour
;
and
indeed
by
their
two-fold
building
,
there
ariseth
a
two-fold
safetie
,
both
to
Church
and
Common-wealth
.
And
as
it
is
a
pleasant
&
iust
thing
,
that
to
the
skilfull
builders
of
this
twofold
worke
there
should
be
double
honour
;
so
it
is
a
pleasant
&
good
sight
,
to
see
those
that
haue
this
double
honour
,
to
doe
this
twofold
worke
.
And
first
for
the
publicke
;
It
was
verie
comely
to
see
the
formost
is
honour
,
to
march
in
the
head
of
the
troupe
in
the
late
humiliation
,
which
was
a
holy
warre
against
the
iudgements
of
God
.
A
right
reuerend
Father
and
a
reuerend
Deane
diuiding
the
day
,
and
the
works
of
the
day
,
both
prayer
and
preaching
,
giue
encouragement
to
the
exercises
of
the
day
.
And
I
hope
that
more
places
than
one
are
not
without
patternes
of
spirituall
Captaines
,
that
did
leade
forth
their
souldiers
into
this
spirituall
warfare
.
For
it
is
a
hopefull
and
comfortable
thing
,
when
there
is
a
zeale
and
feruency
in
this
worke
of
Reconciliation
,
and
if
it
be
taken
to
heart
as
a
thing
in
earnest
,
and
especially
by
the
Priesthood
.
For
when
God
stirreth
vp
the
Priests
to
weepe
between
the
Porch
and
the
Altar
,
and
to
say
:
Spare
thy
people
,
O
Lord
,
and
giue
not
thine
Heritage
to
reproach
,
Then
will
the
LORD
bee
iealous
for
his
Land
,
and
pitty
his
people
.
But
if
any
man
withdraw
himselfe
,
the
sicke
soule
of
an
afflicted
Church
or
Common-wealth
,
can
haue
no
pleasure
in
him
,
nor
profit
by
him
.
He
that
withdrawes
himselfe
from
sauing
his
flock
by
publike
indeauours
,
(
euen
in
these
workes
of
Humiliation
)
and
in
his
personall
sanctity
,
this
man
seemes
to
be
a
trespasser
,
by
destroying
that
which
hee
ought
to
haue
built
.
And
for
the
late
solemnities
,
it
is
a
griefe
and
losse
,
if
any
able
man
,
should
out
of
coldnesse
of
zeale
,
or
loue
of
ease
,
performe
the
seruice
of
those
dayes
,
with
that
which
cost
him
nothing
.
Euen
the
obdurate
Iewes
,
when
they
saw
Paul
and
Barnabas
in
the
Sinagogue
,
they
called
vpon
them
for
a
word
of
exhortation
.
I
deny
not
the
Scriptures
which
allow
the
publike
reading
of
the
Scriptures
,
neither
doe
I
detract
from
the
worth
and
value
of
that
which
Authorie
sets
forth
,
deriued
from
Scripture
;
But
withall
,
I
know
,
that
when
Christ
ascended
vp
on
high
,
he
gaue
gifts
vnto
men
,
and
the
gifts
which
hee
gaue
,
were
giuen
for
the
edification
of
the
Church
:
And
I
doe
not
know
,
yea
I
beleeue
not
,
that
it
was
the
intent
of
men
of
higher
place
and
authority
,
by
their
paines
,
and
industry
,
to
exclude
the
indeauours
and
industrie
,
of
those
of
lower
place
,
or
that
they
did
labour
,
that
these
might
take
their
case
.
An
able
Minister
resident
on
his
flocke
,
can
apply
the
present
worke
of
humiliation
,
to
the
sins
and
sicknesses
of
his
flock
,
which
in
euery
flocke
,
being
somewhat
different
,
it
is
impossible
so
to
comprehend
them
all
in
generall
exhortations
,
that
the
particular
shepheard
,
may
not
yet
haue
something
left
to
say
,
that
may
particularly
concerne
the
flocke
,
wherof
God
hath
made
him
ouerseer
.
Surely
if
preaching
in
season
and
out
of
season
be
enioyned
,
this
time
must
needs
bee
one
of
them
,
and
I
take
it
,
in
season
.
For
this
day
,
should
bee
a
day
of
zeale
,
of
contending
and
striuing
with
God
;
a
day
wherein
the
hearts
of
men
should
bee
torne
and
broken
,
that
from
broken
hearts
,
there
may
ascend
vnto
God
the
sweet
and
acceptable
sacrifice
of
Inuocation
&
Prayer
.
Now
the
zeale
of
the
Minister
,
expressed
both
in
his
labour
for
the
Word
,
&
in
the
Word
for
which
he
labours
,
prouoketh
&
enkindleth
the
zeale
of
his
people
.
And
the
word
of
God
being
applyed
to
the
root
of
those
very
sins
,
wherewith
a
flocke
is
ouergrowne
,
it
is
like
a
plough
to
turne
vp
those
sinnes
by
the
rootes
,
and
to
breake
vp
the
fallow
ground
wherein
they
lay
,
and
so
to
make
broken
hearts
,
which
onely
can
offer
vp
that
acceptable
sacrifice
.
And
now
for
priuate
practice
of
holinesse
,
and
edifiing
by
conuersation
without
the
word
,
I
wish
there
were
no
cause
for
God
to
say
,
I
haue
a
few
things
against
thee
.
But
to
the
Aduersary
I
say
,
What
is
the
chaffe
to
the
wheare
?
Shee
which
is
called
barren
,
and
seemes
to
them
to
haue
no
husband
,
because
her
husband
is
in
heauen
,
hath
borne
more
children
,
than
shee
that
hath
an
husband
on
earth
.
God
gaue
the
Word
,
and
great
was
the
assemblie
of
Preachers
.
Preachers
,
haue
obserued
thy
word
,
and
kept
thy
Couenant
;
That
teach
Iacob
thy
iudgements
,
and
Israel
thy
law
.
And
let
these
holy
Leuites
,
and
Ministers
of
the
liuing
God
,
neuer
leaue
calling
on
the
Father
of
mercy
,
and
God
of
all
consolation
,
vntill
by
his
mercy
they
doe
binde
the
hands
of
his
Iustice
,
so
that
Iustice
it selfe
be
inforced
to
aske
leaue
of
them
to
punish
,
and
to
say
,
Let
mee
alone
.
The
Lord
repented
of
the
euill
which
hee
thought
to
doe
vnto
them
.
And
so
did
another
Leuite
,
euen
blessed
Samuel
;
for
when
Israel
had
sinned
,
and
was
therefore
in
feare
of
the
Philistims
,
Samuel
cryed
vnto
the
Lord
for
Israel
,
and
the
Lord
heard
him
.
And
the
power
of
such
prayers
is
so
preualent
,
that
God
himselfe
makes
it
the
signe
of
a
desperate
estate
,
when
a
Nation
is
come
to
that
point
,
God
forbid
that
I
should
sinne
against
the
Lord
,
in
ceasing
to
pray
for
you
.
20.
But
because
the
same
Samuel
,
Onely
feare
the
Lord
,
and
serue
him
in
truth
with
all
your
heart
:
but
if
yee
shall
still
doe
wickedly
,
yee
shall
be
consumed
.
For
though
prayers
of
Prophets
and
Priests
be
powerfull
with
God
to
draw
down
his
mercy
,
yet
there
is
no
vsuall
course
of
mercy
to
bee
expected
by
a
sinfull
and
impenitent
Nation
.
Wee
reade
and
heare
,
that
though
God
shew
a
great
mercy
,
euen
mercy
vnto
thousands
,
yet
it
is
on
them
that
loue
him
,
and
keep
his
commandements
:
And
the
mercy
of
God
,
is
vpon
them
that
feare
him
from
generation
to
generation
.
Therefore
before
Samuel
vndertakes
to
offer
sacrifice
and
prayer
for
Israel
,
hee
speakes
vnto
Israel
,
to
put
away
their
sinnes
,
to
prepare
their
hearts
vnto
the
Lord
,
and
to
serue
him
only
:
And
when
they
had
done
so
,
and
with
fasting
acknowledged
their
sinnes
,
Pray
not
for
this
people
,
neither
lift
vp
cry
nor
prayer
for
them
,
neither
make
intercession
to
mee
,
for
I
will
not
heare
thee
.
And
for
their
owne
prayer
,
that
will
not
be
heard
,
though
it
come
with
fasting
;
which
also
is
,
and
hath
beene
otherwise
an
aduancer
of
vndenyable
prayer
:
When
they
fast
I
will
not
heare
their
crie
.
Wherefore
it
concernes
the
people
by
turning
from
their
sinnes
,
to
make
themselues
capable
of
the
prayers
of
their
Ministers
,
and
not
to
vrge
them
to
speake
,
by
intreaties
,
and
to
stop
their
mouthes
by
sinnes
.
Let
euery
particular
man
search
his
particular
sinnes
,
according
to
directions
already
giuen
;
and
especially
when
hee
feeles
any
griefe
,
or
sees
any
terrour
,
let
them
feele
and
behold
it
as
a
spurre
to
repentance
.
So
shall
lesser
iudgements
keepe
off
the
greater
;
it
being
a
great
mercy
of
God
to
chastise
with
rods
,
to
saue
punishing
with
Scorpions
,
and
a
great
wisdome
in
man
,
to
make
a
right
vse
of
this
mercy
.
Wherefore
let
the
Land
mourne
for
their
sinnes
,
that
it
mourne
not
for
an
vtter
desolation
.
All
the
families
together
,
But
howsoeuer
the
multitude
doe
,
mixed
multitude
,
rather
giuen
to
murmuring
when
their
lusts
are
vnsatisfied
,
than
to
turning
vnto
him
that
smites
them
;
O
Lord
,
forgiue
I
beseech
thee
,
by
whom
shall
Iacob
arise
,
for
hee
is
small
?
Then
,
the
Lord
repented
for
this
,
It
shall
not
bee
,
saith
the
Lord
.
Lastly
,
though
thou
seeme
to
thy self
to
be
alone
,
and
with
Elias
thou
knowest
no
more
,
yet
with
Elias
thou
maiest
be
deceiued
,
And
now
to
summe
vp
all
,
I
wish
that
both
Magistrate
,
Minister
and
people
may
go
so
throughly
with
the
truth
of
repentance
,
that
sinnes
and
sinfulnesse
being
put
off
,
the
iudgements
that
cleaue
vnto
them
may
also
be
put
off
.
And
because
this
is
not
done
but
by
putting
on
the
spirit
of
Christ
Iesus
,
by
the
power
wherof
the
kingdome
of
Sathan
is
put
downe
,
and
the
kingdome
of
Christ
erected
;
I
pray
that
wee
may
come
to
this
point
of
putting
on
the
spirit
of
Christ
Iesus
.
All
the
rest
is
but
the
forme
of
godlinesse
,
but
in
the
spirit
of
Christ
is
the
life
of
godlines
:
&
howsoeuer
men
may
flatter
themselues
,
they
are
not
Christians
except
they
bee
one
spirit
with
Christ
Iesus
.
For
CHRIST
being
called
this
ointment
dwell
in
vs
,
The
Lord
is
with
you
,
while
yee
be
with
him
.
Why
then
should
wee
not
bee
still
with
him
,
as
at
first
,
that
hee
as
at
first
may
stil
be
with
vs
?
Those
that
are
of
God
,
the
word
and
wisedome
of
God
should
moue
them
;
for
that
saith
to
them
,
Inquire
the
old
way
,
and
,
Remember
from
whence
thou
art
fallen
,
and
repent
.
And
those
that
are
of
the
world
the
wisedome
of
the
world
should
moue
;
for
thus
saith
their
Oracle
.
It
is
more
cleare
than
the
day
,
that
such
bodies
(
of
Common-wealths
&c.
)
doe
not
endure
except
they
bee
renewed
;
and
the
manner
whereby
to
renew
them
,
is
to
bring
them
backe
to
their
beginnings
.
And
then
comming
to
Religion
,
wherof
hee
discourseth
vnder
the
name
of
Sectes
,
he
saith
,
It
is
manifest
that
such
renewings
are
necessary
,
euen
by
experiments
in
our
Religion
.
And
indeede
by
his
owne
Rule
,
if
Religion
decay
,
a
Kingdome
and
Common-wealth
will
decay
:
therfore
he
aduiseth
,
He
that
wil
maintain
a
Kingdome
in
his
entirenesse
,
must
aboue
all
take
care
,
that
Religion
doe
not
decay
,
and
by
little
and
little
come
to
bee
neglected
.
Thus
should
Religion
bee
reuiued
,
and
mainetained
in
ancient
vigour
by
all
.
By
those
that
know
it
truely
,
because
of
the
goodness
which
is
in
it
.
By
those
that
know
it
not
in
the
inside
,
but
onely
some
outward
goood
effects
of
it
,
because
it
is
good
for
themselues
,
if
the
good
of
the
Kingdome
wherein
they
liue
,
be
their
good
.
21
The
great
remedy
of
Repentance
and
Conuersion
being
taken
downe
into
the
hearts
and
soules
of
vs
,
I
exhort
you
to
bee
of
good
cheere
,
for
there
shall
bee
no
losse
of
any
mans
life
among
you
.
And
I
speake
it
not
without
ground
;
for
God
himselfe
hath
giuen
vs
some
earnests
of
this
safety
.
For
as
the
same
Paul
gaue
this
for
the
reason
of
his
Encouragement
;
There
stood
by
me
this
night
the
Angel
of
God
:
so
may
I
say
for
a
ground
of
our
Comfort
;
Not
onely
the
Angel
of
God
,
but
the
Lord
of
the
Angels
hath
stood
by
vs
in
the
night
of
our
sufferings
and
chastisements
;
and
by
a
manifest
grant
of
our
petitions
vpon
humiliation
,
hath
giuen
vs
good
proofe
that
more
humiliation
may
obtaine
more
safetie
and
deliuerance
.
Vpon
a
little
humiliation
,
for
a
little
space
grace
hath
bin
shewed
from
the
Lord
our
God
,
to
leaue
vs
a
remnant
to
escape
,
and
to
giue
vs
a
nayle
in
his
holy
place
,
that
our
God
may
lighten
our
eyes
,
and
giue
vs
a
little
reuiuing
.
The
first
Fast
was
followed
with
miraculous
successe
.
Neuer
a
greater
pestilence
in
our
greatest
Citie
,
recorded
in
these
later
ages
:
and
I
thinke
neuer
so
great
a
pestilence
,
so
soone
&
so
cleane
swept
away
.
Yea
,
though
the
Citie
were
not
long
after
thronged
with
a
double
meeting
,
so
that
it
should
be
thought
,
that
the
chambers
of
death
were
filled
with
the
liuing
;
yet
death
being
commanded
to
sheath
his
sword
,
could
not
touch
life
,
though
fallen
into
the
armes
of
it
.
So
death
by
Gods
mercy
was
turned
to
vs
,
euen
to
repent
of
the
euill
,
which
hee
said
hee
would
doe
,
and
did
it
not
,
wee
finde
that
Humiliation
with
Fasting
is
a
principall
meanes
.
Wherefore
this
way
being
taken
by
vs
,
and
this
effect
following
it
,
what
can
wee
thinke
but
that
by
this
way
,
Gods
mercy
came
vnto
vs
?
A
second
blessing
following
a
second
Fast
,
was
the
stay
and
turning
away
of
a
Famine
;
And
this
also
was
strange
and
extraordinarie
,
euen
by
a
strange
and
extraordinary
change
.
For
the
Famine
was
posting
apace
towards
vs
,
yea
it
flew
on
the
wings
of
the
cloudes
,
which
dropped
downe
death
and
destruction
,
by
destroying
the
fruites
of
the
earth
.
Yet
in
the
very
speed
of
this
blacke
Horse
,
the
Fast
gaue
it
a
stop
,
and
the
word
of
God
set
that
day
for
a
bound
to
it
;
And
concerning
that
day
,
a
command
came
to
the
cloudes
,
Thus
farre
shall
yee
goe
,
and
here
shall
yee
stay
your
destroying
waters
.
For
wee
know
,
that
this
very
day
was
the
end
of
that
iudgement
.
Now
when
wee
see
a
Iudgement
stop
in
such
a
day
,
what
shall
we
thinke
,
but
that
the
worke
of
that
day
,
was
the
stop
of
the
iudgement
?
For
otherwise
,
that
day
wherein
wee
were
relieued
had
no
more
vertue
,
than
the
dayes
wherein
wee
were
punished
.
Besides
,
by
both
rule
&
patterne
in
the
Scriptures
,
wee
finde
,
that
this
effect
by
such
causes
may
bee
produced
.
The
Scripture
saith
,
If
wee
iudge
our selues
,
wee
shall
not
bee
iudged
.
God
was
readie
to
iudge
vs
with
a
Famine
,
which
is
a
Fast
of
necessitie
;
We
vnderwent
a
voluntary
Famine
by
a
voluntary
Fast
:
So
the
Famine
meeting
with
a
Famine
,
went
no
farther
,
but
dyed
in
it
.
The
businesse
which
it
should
haue
done
,
was
done
,
and
the
end
being
attained
,
that
which
moued
to
the
end
,
rested
.
And
it
is
not
without
patterne
,
that
spirituall
workes
,
haue
bounded
the
iudgements
of
God
with
a
day
.
Yea
God
himselfe
doth
call
vs
to
set
a
Marke
on
that
day
;
and
by
that
,
on
others
that
are
like
it
.
When
the
Iewes
for
the
neglect
of
a
worke
that
tended
to
Gods
glory
,
were
punished
with
pouerty
and
scarsitie
;
yet
in
that
very
day
wherein
they
began
that
worke
which
God
required
,
there
was
a
change
of
curses
into
blessings
:
whereupon
God
calls
vpon
them
;
Consider
from
this
day
,
and
vpward
;
from
this
day
will
I
blesse
you
.
Thus
by
the
good
hand
of
God
vpon
vs
,
there
hath
beene
a
change
and
deliuerance
from
two
of
the
great
scourges
,
wherewith
God
professeth
that
hee
scourgeth
the
sinfull
Nations
of
the
earth
.
I
loue
the
Lord
,
because
hee
hath
heard
mee
.
And
surely
true
loue
will
bring
forth
true
obedience
.
Christ
who
is
truth
,
hath
said
;
If
a
man
loue
mee
,
he
will
keep
my
words
.
who
so
offereth
praise
,
honoureth
mee
,
and
to
him
that
ordereth
his
conuersation
aright
,
will
I
shew
the
saluation
of
God
.
Wherefore
our
Liturgie
doth
make
an
entire
thanks-giuing
,
for
a
deliuerance
from
the
Pestilence
,
when
it
offers
the
soules
and
bodies
deliuered
,
to
be
a
liuing
sacrifice
vnto
God
,
and
withall
praiseth
and
magnifieth
Gods
mercies
in
the
midst
of
the
Congregation
.
A
second
step
to
a
sure
hope
,
is
perseuerance
and
constancie
,
in
the
vse
of
those
meanes
by
which
wee
attained
these
blessings
already
receiued
.
The
same
meanes
to
which
Gods
eare
hath
beene
open
,
it
will
still
bee
open
;
yea
being
now
opened
already
,
it
is
much
easier
to
keepe
it
open
,
than
if
it
were
shut
,
to
open
it
.
Wherefore
this
doore
of
mercy
being
open
,
let
vs
by
pressing
into
it
,
not
only
keepe
it
open
,
but
open
it
wider
,
vntill
all
mercies
bee
obtained
,
that
may
heale
our
miseries
.
And
as
repentance
and
inuocation
,
should
by
euery
one
particularly
,
and
continually
bee
set
on
worke
,
to
moue
God
to
continue
and
perfect
his
good
worke
of
mercy
in
vs
,
and
vpon
vs
,
so
it
is
humbly
and
heartily
to
bee
desired
,
that
the
same
publike
meanes
,
and
manner
of
humiliation
may
not
long
bee
intermitted
,
vntill
God
make
his
face
to
shine
on
this
Nation
,
in
a
full
deliuerance
,
from
generall
troubles
,
dangers
and
straites
:
For
why
should
wee
leaue
to
seeke
God
by
those
meanes
,
wherin
God
doth
not
leaue
to
heare
vs
?
And
why
should
wee
leaue
to
vse
medicines
,
as
long
as
there
remaine
diseases
?
God
hath
shewed
vs
the
way
how
to
bee
heard
and
healed
.
Yea
hee
hath
assured
vs
of
healing
this
way
,
by
the
earnests
of
health
which
this
way
hee
hath
sent
vnto
vs
:
And
shall
sicknesse
giue
ouer
the
Physician
,
before
the
Physician
giue
it
ouer
?
shall
Need
bee
weary
of
asking
and
receiuing
,
before
Bounty
is
weary
of
hearing
and
giuing
?
O
let
vs
not
shut
vp
Gods
mercies
against
our selues
,
before
God
doe
shut
them
vp
against
vs
,
but
while
the
oyle
of
mercy
is
running
,
let
vs
by
humiliation
,
repentance
and
inuocation
enlarge
our
vessells
,
and
open
our
mouthes
wide
,
that
hee
may
fill
them
.
If
God
had
denyed
vs
,
the
example
of
the
Canaanitish
woman
would
haue
inuited
vs
to
seeking
,
whose
faith
was
commended
,
and
rewarded
with
a
miracle
,
for
importunity
after
rough
denyalls
.
But
now
God
hath
granted
and
heard
vs
,
were
it
not
a
great
neglect
of
Gods
goodnesse
,
and
our
owne
happinesse
,
not
to
goe
on
in
speaking
?
For
as
it
is
very
fit
to
be
said
when
the
Lord
speaketh
,
Speake
Lord
,
for
thy
seruant
heareth
;
so
it
is
fit
to
be
said
,
when
the
Lord
heareth
,
Speake
seruant
,
for
the
Lord
heareth
.
breedes
hope
,
and
such
hope
as
doth
not
make
ashamed
.
And
if
hope
bee
the
fruite
of
experience
,
surely
wee
had
experience
that
God
heareth
our
prayers
,
and
why
then
shall
wee
not
also
haue
hope
that
hee
will
heare
the
like
prayers
hereafter
?
The
Apostle
that
teacheth
vs
this
fruite
of
experience
in
his
doctrine
,
teacheth
it
also
by
his
practice
.
For
when
he
hath
had
experience
of
Gods
goodnesse
,
hee
inferreth
that
trust
vpon
it
,
which
is
the
ground
of
things
hoped
for
:
Who
deliuered
vs
from
so
great
a
death
,
and
doth
deliuer
:
In
whom
we
trust
that
hee
will
yet
deliuer
vs
.
22
Neither
may
our
present
lowness
,
that
a
pressing
aboue
measure
,
and
such
a
pressing
as
makes
an
impression
of
the
sentence
of
death
,
is
the
way
to
deliuerance
.
And
there
are
diuers
reasons
why
it
should
be
so
.
First
on
Gods
side
:
God
himselfe
professeth
,
My
strength
is
made
perfect
in
weakenesse
.
So
that
weakenesse
is
a
fit
subiect
whereon
God
vseth
to
glorifie
his
strength
:
therefore
weakenesse
may
encourage
men
,
if
they
be
like-minded
to
St.
Paul
;
for
hereupon
he
saith
,
I
will
most
gladly
glory
in
my
infirmities
:
for
when
I
am
weake
,
then
am
I
strong
.
He
is
so
farre
from
being
discouraged
,
that
he
is
encouraged
by
his
weakenesse
,
because
weakenesse
drawing
to
it
the
power
of
God
,
becomes
stronger
than
the
strength
of
men
without
God
.
Hee
that
first
brought
light
out
of
darkenesse
,
and
in
Christ
Iesus
hath
brought
life
out
of
death
,
he
goes
on
commonly
to
all
his
great
Workes
in
a
way
of
contraries
;
that
one
contrary
arising
out
of
another
,
all
the
honour
of
the
worke
may
be
wholly
reserued
to
God
,
and
all
eyes
turned
wholly
to
him
:
for
there
is
nothing
on
earth
to
looke
on
for
a
Cause
,
but
a
contrary
;
and
that
euen
common
Reason
will
tell
plainly
,
cannot
produce
his
contrary
.
And
this
course
of
God
is
so
vsuall
,
that
he
hath
Titles
affixed
to
him
,
expressing
it
:
God
who
raised
the
dead
,
and
,
God
who
brought
light
out
of
darkeness
,
and
,
God
who
comforteth
the
Abiect
.
Againe
,
the
Lownesse
of
Gods
children
giues
God
all
the
glory
in
the
destruction
of
their
enemies
.
So
as
God
was
glorified
in
raising
vp
their
Lownesse
,
so
is
hee
also
glorified
while
by
their
Lownesse
hee
takes
downe
the
Height
and
Pride
of
the
enemie
.
For
the
weakness
of
those
who
ouercome
,
giues
away
the
glory
of
ouercomming
from
themselues
vnto
God
,
who
by
weaknesse
ouercometh
power
.
This
God
plainely
sheweth
to
bee
a
way
by
which
hee
workes
out
his
glory
,
in
that
storie
of
Gideon
:
For
as
long
as
Gideons
armie
had
in
it
the
strength
of
a
multitude
,
the
multitude
was
a
hinderance
to
this
glorie
.
For
so
the
victorie
might
haue
been
taken
from
God
,
and
giuen
to
men
,
because
they
were
many
.
Therfore
he
findes
fault
with
his
armie
,
as
being
vnfit
for
his
glorie
,
while
there
was
any
such
number
in
it
,
as
might
possibly
take
away
the
glorie
of
the
victorie
from
God
,
to
it selfe
.
Therfore
he
saith
,
The
people
that
are
with
thee
are
too
many
for
me
to
giue
the
Midianites
into
their
hands
,
lest
Israel
vaunt
themselues
against
me
,
saying
:
Mine
own
hand
hath
saued
me
.
Wherefore
God
pares
his
armie
,
and
makes
it
fit
for
his
glory
,
by
many
diminutions
;
neuer
leauing
vntill
hee
brought
it
to
so
few
hundreds
,
that
there
was
left
no
ground
of
glorying
in
it self
,
but
that
hee
who
glorieth
,
must
needes
glorie
in
the
Lord
.
The
Israelites
were
kept
downe
by
the
Egyptians
in
most
cruell
slauery
and
bondage
:
for
they
made
the
Israelites
to
serue
with
rigour
,
they
sighed
and
cried
by
reason
of
their
bondage
.
And
when
they
did
but
speake
for
libertie
,
their
burdens
were
encreased
,
and
that
so
heauily
,
that
they
were
in
meere
despaire
and
deadnesse
of
heart
;
so
that
when
Moses
told
them
of
freedome
,
they
hearkned
not
vnto
Moses
for
anguish
of
Spirit
and
for
cruell
bondage
.
But
for
this
hopelesse
and
distressed
Nation
,
which
had
no
helpe
nor
hope
in
it selfe
,
did
God
glorifie
his
power
vpon
the
pride
of
Pharaoh
,
and
the
strength
of
Egypt
:
So
that
for
the
victorie
which
God
alone
gaineth
vpon
the
Egyptians
for
Israel
,
but
without
out
Israel
,
Iethro
duely
glorifies
him
:
Now
I
know
that
the
Lord
is
greater
than
all
gods
:
for
in
the
thing
wherein
they
delt
proudly
,
he
was
aboue
them
.
God
that
taketh
down
the
proude
,
when
there
is
no
helpe
in
man
to
bring
them
downe
,
getteth
to
himselfe
the
glorie
of
their
abasing
.
It
were
infinite
and
endlesse
to
produce
the
patternes
and
presidents
of
this
kinde
of
working
,
by
which
God
workes
out
his
glory
.
When
Kingdomes
and
Empires
are
at
the
greatest
,
then
GOD
takes
them
downe
commonly
,
by
low
and
contemptible
meanes
.
And
so
euen
at
the
height
of
the
Romane
Empire
,
that
Empire
was
taken
down
by
the
Northren
people
,
whom
they
in
contempt
did
account
and
call
Barbarians
.
And
if
it
please
him
,
so
can
he
take
down
the
present
pride
of
the
Romane
Empire
:
which
I
especially
place
in
that
man
of
sinne
,
who
is
the
veriest
Emperour
of
Rome
;
surmounting
the
other
in
his
owne
opinion
,
and
in
the
opinion
of
his
Disciples
,
as
much
as
the
Sun
excelleth
the
Moone
in
glorie
.
And
therefore
most
blasphemously
this
title
is
ascribed
to
him
,
The
King
of
Kings
,
and
the
Lord
of
Lords
.
But
let
vs
remember
,
that
God
himselfe
saith
,
All
the
Tyees
of
the
Forrest
shal
know
,
that
I
the
Lord
haue
brought
downe
the
high
Tree
,
haue
exalted
the
low
Tree
,
haue
dryed
vp
the
greene
Tree
,
and
haue
made
the
dry
Tree
to
flourish
,
I
the
Lord
haue
spoken
,
and
haue
done
it
.
Wherfore
let
Israel
trust
and
hope
in
the
Lord
,
euen
hope
against
hope
,
that
though
they
bee
humbled
euen
to
the
earth
,
and
Pharaoh
mount
vp
with
his
pride
to
heauen
,
and
against
heauen
,
saying
,
who
is
the
Lord
?
yet
the
Lord
will
bring
Israel
out
of
Egypt
,
and
will
triumph
ouer
Egypt
and
Pharaoh
with
a
mightie
power
,
and
out-stretched
arme
:
So
shall
Israel
say
;
Thy
right
hand
,
O
Lord
,
is
become
glorious
in
power
,
thy
right
hand
,
O
Lord
,
hath
dashed
in
pieces
the
Enemy
.
And
in
the
greatnesse
of
thine
excellency
thou
hast
ouerthrowne
them
that
rose
vp
against
thee
.
Yea
much
people
in
Heauen
shall
say
:
Alleluia
,
Saluation
and
Glory
and
Honour
and
Power
vnto
the
Lord
our
God
,
for
true
and
righteous
are
his
iudgements
:
for
he
hath
iudged
the
great
whore
,
which
did
corrupt
the
earth
with
her
fornication
,
and
hath
auenged
the
blood
of
his
seruants
at
her
hand
.
And
surely
great
glory
must
needs
arise
vnto
God
both
from
heauen
&
earth
,
when
God
by
his
Church
,
being
low
and
little
,
iudgeth
the
great
Whore
.
Little
and
weake
things
when
they
produce
great
effects
,
it
plainely
appeares
that
they
haue
borrowed
power
from
elsewhere
:
and
from
whom
can
the
creature
borrow
power
,
but
of
the
Creator
,
the
fountain
of
power
?
whose
weakness
,
that
is
,
whose
least
power
being
added
to
the
creature
,
stronger
than
men
,
euen
than
all
the
strength
of
men
.
God
and
three
hundred
are
able
to
ouercome
an
Host
,
that
are
like
Grashoppers
for
multitude
:
yea
God
and
Israel
,
onely
by
walking
about
a
towne
,
and
fighting
with
no
other
weapons
but
Trumpets
of
Rams
hornes
,
can
make
the
strength
of
Iericho
to
fall
before
them
.
God
and
a
woman
,
euen
Deborah
,
can
iudge
Israel
,
and
deliuer
them
from
a
King
that
hath
nine
hundred
chariots
of
Iron
.
But
when
by
weakenesse
God
ouercommeth
strength
,
it
cannot
bee
the
strength
of
weakenesse
that
ouercommeth
,
but
the
strength
of
God
.
Therefore
all
glorying
here
also
is
excluded
from
man
,
and
referred
vnto
God
.
And
accordingly
Deborah
rightly
giues
God
the
glory
,
saying
;
The
Lord
made
mee
haue
dominion
ouer
the
Mighty
.
Secondly
,
God
suffers
his
Church
to
bee
low
and
weake
,
before
hee
exalt
it
,
in
regard
of
Man
.
And
first
we
may
take
notice
,
that
in
the
lownesse
of
the
Church
God
hath
an
eye
,
and
leuells
as
it
were
at
the
very
enemies
of
the
Church
;
which
are
indeed
his
owne
enemies
.
For
by
the
lownesse
&
weaknesse
of
the
Church
,
Pharaoh
will
say
,
they
are
intangled
in
the
Land
,
the
wildernesse
hath
shut
them
in
.
And
I
will
harden
Pharaohs
heart
(
saith
the
Lord
)
that
hee
shall
follow
after
them
,
and
I
will
bee
honoured
vpon
Pharaoh
,
and
vpon
all
his
host
.
When
the
men
of
Israel
haue
once
beene
smitten
by
the
men
of
Ai
,
and
doe
the
second
time
flee
before
them
,
They
will
come
out
after
vs
(
saith
Ioshua
)
till
wee
haue
drawne
,
(
or
pulled
)
them
from
the
City
:
Then
shall
yee
rise
vp
from
the
Ambush
,
and
seize
vpon
the
Citie
,
for
the
Lord
your
God
hath
deliuered
it
into
your
hand
.
By
this
baite
of
infirmity
,
doth
God
draw
his
enemies
to
open
their
mouthes
to
swallow
the
Church
,
but
then
the
hooke
of
Omnipotence
that
lyeth
hid
vnder
it
,
taketh
and
killeth
them
.
And
euen
now
in
the
distresse
of
Gods
Army
wee
see
that
done
which
Iohn
saw
before
would
bee
done
;
I
saw
the
Beast
,
and
the
Kings
of
the
earth
,
and
their
Armies
gathered
together
,
to
make
war
against
him
that
sate
on
the
horse
,
&
against
his
army
.
And
why
should
we
not
hope
to
see
that
euent
,
which
Iohn
also
saw
following
this
gathering
together
?
And
the
Beast
was
taken
,
and
with
him
the
false
Prophet
.
A
second
regard
hath
God
to
men
in
this
lownesse
of
the
Church
,
and
that
is
a
regard
to
the
Church
it selfe
.
For
when
God
doth
prepare
a
glorious
victorie
for
his
Church
,
his
Church
must
bee
duely
prepared
for
the
receiuing
of
this
victorie
.
And
this
lownesse
doth
diuersly
prepare
her
.
First
,
it
calls
her
to
the
life
of
faith
;
to
liue
by
faith
,
and
not
by
sight
.
For
when
visible
things
faile
her
,
then
is
shee
forced
to
run
by
faith
to
things
inuisible
:
when
that
failes
her
which
she
sees
,
then
she
cleares
vp
the
eye
of
faith
,
that
she
may
haue
some
euidence
of
things
not
seene
.
trusteth
in
God
.
And
as
soon
as
Iehosaphat
hath
said
:
Wee
haue
no
might
against
this
great
company
that
commeth
against
vs
,
neither
know
wee
what
to
doe
:
it
presently
followes
,
But
our
eyes
are
on
thee
.
Goe
in
peace
,
thy
Faith
hath
saued
thee
.
Lastly
,
by
the
weakenesse
of
the
Church
God
calls
the
Church
to
Repentance
,
and
so
prepareth
her
for
victorie
.
Hee
calls
her
by
the
fire
of
affliction
from
drosfe
to
puritie
,
from
wantonness
to
the
grace
of
God
,
from
the
forme
of
godlinesse
to
the
power
thereof
.
There
growes
much
drosse
of
Carnalitie
about
a
Church
in
the
time
of
ease
,
and
men
turne
the
grace
of
God
into
wantonnesse
.
There
is
wanton
liuing
,
&
wanton
preaching
,
and
wanton
hearing
.
Men
play
with
Religion
,
and
are
not
in
earnest
when
they
are
about
religious
things
.
Yea
,
when
they
haue
formally
&
falsly
done
religious
things
,
they
fall
heartily
to
things
of
the
world
;
the
false
profession
of
true
Religion
,
being
not
much
vnlike
the
profession
of
a
false
worship
;
the
consequence
wherof
is
this
,
The
people
sate
downe
to
eate
and
drinke
,
and
rose
vp
to
play
.
But
is
such
a
Church
fit
for
a
glorious
and
miraculous
deliuerance
?
Can
wee
expect
that
God
should
make
bare
his
arme
to
saue
a
Luxurious
,
a
Gluttonous
,
a
Drunken
Congregation
:
No
,
it
must
bee
purged
from
these
,
and
made
white
,
before
God
wil
deliuer
it
,
and
crowne
it
with
victorie
.
Therefore
by
this
shall
the
Iiniquitie
of
Iacob
be
purged
;
and
this
is
all
the
fruite
,
to
take
away
their
sinne
.
The
Church
is
scoured
and
purged
by
affliction
,
and
being
purged
then
may
shee
heare
,
Hath
hee
smitten
him
,
as
hee
smote
those
that
smote
him
?
or
is
hee
slaine
according
to
the
slaughter
of
them
that
are
slaine
by
him
?
For
the
Iudgement
that
begins
with
the
house
of
God
but
as
a
fiery
triall
,
to
the
righteous
light
should
arise
in
the
midst
of
darknes
.
the
work
of
Righteousnes
shall
be
peace
,
and
the
effect
of
Righteousnes
quietness
&
assurance
for
euer
.
Woe
to
thee
that
spoylest
,
and
thou
wast
not
spoyled
;
when
thou
shalt
cease
to
spoile
,
thou
shalt
be
spoiled
.
Let
God
then
haue
of
his
Church
the
end
of
his
chastisements
,
euen
true
,
spirituall
and
sincere
holinesse
,
and
then
the
chastisements
of
his
Church
will
end
.
But
then
will
he
begin
with
the
enemies
of
his
Church
:
hee
will
awake
as
a
Gyant
refreshed
with
wine
.
Hee
shall
speake
to
them
in
his
wrath
,
and
vexe
them
in
his
sore
displeasure
:
Thou
shalt
seek
them
,
and
thou
shalt
not
finde
them
,
euen
them
that
contended
with
thee
:
They
that
war
against
thee
shall
be
as
nothing
,
and
as
a
thing
of
naught
.
And
thus
while
the
Church
by
her
lownesse
is
brought
to
puritie
,
puritie
brings
her
to
victorie
.
FINIS
.